T37n1763_大般涅槃經集解
大正藏第 37 冊 No. 1763 大般涅槃經集解
No. 1763 [cf. No. 375]
大般涅槃經集解卷第一(序經題)
皇帝為靈味寺釋寶亮法師制義疏序。
道生法師 僧亮法師 法瑤法師 曇濟法師 僧宗法師 寶亮法師 智秀法師 法智法師 法安法師 曇準法師
此十法師經題序。今具載略標。序中要義。八科如左。
釋名第一 辨體第二 敘本有第三 談絕名第四 釋大字第五 解經字第六 核教意第七 判科段第八
大般涅槃經義疏序(明駿案謹寫 皇帝為靈味釋寶亮法師制)
非言無以寄言。言即無言之累。累言則可以息言。言息則諸見競起。所以如來乘本願以託生。現慈力以應化。離文字以設教。忘心相以通道。欲使珉玉異價涇渭分流。制六師而正四倒。反八邪而歸一味。析世智之角。杜異人之口。導求珠之心。開觀豢之日。救燒灼於火宅。拯沉溺於浪海。故法雨降而燋種受榮。慧日昇而長夜蒙曉。發迦葉之悱憤。吐真實之誠言。雖復二施等於前。五大陳於後。卅四問。參差異辨。方便勸引。各隨意答。舉要論經。不出兩途。佛性開其有本之源。涅槃明其歸極之宗。非因非果。不起不作。義高萬善。事絕百非
【現代漢語翻譯】 現代漢語譯本 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
No. 1763 [cf. No. 375]
《大般涅槃經集解》卷第一 (序經題)
皇帝為靈味寺釋寶亮法師制義疏序。
道生法師、僧亮法師、法瑤法師、曇濟法師、僧宗法師、寶亮法師、智秀法師、法智法師、法安法師、曇準法師
此十位法師的經題序。現在全部收錄，略作標點。序中的重要意義，分為八科，如下：
釋名第一，辨體第二，敘本有第三，談絕名第四，釋大字第五，解經字第六，核教意第七，判科段第八
《大般涅槃經義疏序》(明駿案謹寫，皇帝為靈味釋寶亮法師制)
不用言語無法表達，但言語本身也是一種累贅。如果能善用言語，就可以止息言語。一旦止息言語，各種見解就會競相產生。所以如來(Tathagata)乘著本願而託生，展現慈悲的力量來應化世間。他捨棄文字來設立教法，忘卻心相來通達真理。想要使珉石和美玉區分價值，涇水和渭水分清流向，制服六師外道而匡正四種顛倒，扭轉八種邪見而歸於一味真理。剖析世俗智慧的棱角，堵住異端邪說之人的口舌，引導人們尋求寶珠的心，開啟人們觀察世間的智慧之眼。救助被火宅所焚燒的人們，拯救沉溺於浪濤大海中的眾生。所以法雨降下，焦枯的種子也能得到滋榮；慧日昇起，漫漫長夜也能蒙受光明。啓發迦葉(Kasyapa)的深切疑問，吐露真實誠懇的言語。即使二施(指財施和法施)平等地擺在面前，五大(指地、水、火、風、空)陳列在身後，三十四個問題，包含著差異性的辨析，用方便法門勸導和引導，各自隨順對方的心意來回答。總而言之，這部經不出兩條途徑：佛性(Buddha-nature)開啟其具有根本的源頭，涅槃(Nirvana)闡明其迴歸最終的歸宿。非因非果，不起不作，義理高於萬善，事相超越一切錯誤。
【English Translation】 English version Taisho Tripitaka Volume 37, No. 1763, Collected Commentaries on the Mahaparinirvana Sutra
No. 1763 [cf. No. 375]
Collected Commentaries on the Mahaparinirvana Sutra, Volume 1 (Preface to the Sutra Title)
The Emperor composed the preface to the commentary written by Dharma Master Shi Baoliang of Lingwei Temple.
Dharma Master Daosheng, Dharma Master Sengliang, Dharma Master Fayao, Dharma Master Tanji, Dharma Master Sengzong, Dharma Master Baoliang, Dharma Master Zhixiu, Dharma Master Fazhi, Dharma Master Fa'an, Dharma Master Tanzhun
This is the preface to the sutra title by these ten Dharma Masters. Now, it is fully recorded with slight punctuation. The essential meanings in the preface are divided into eight categories, as follows:
First, Explanation of the Name; Second, Discernment of the Substance; Third, Narration of the Original Existence; Fourth, Discussion of the Absolute Name; Fifth, Explanation of the Word 'Great'; Sixth, Interpretation of the Word 'Sutra'; Seventh, Examination of the Teaching's Meaning; Eighth, Division into Sections and Paragraphs
Preface to the Commentary on the Mahaparinirvana Sutra (Respectfully copied by Mingjun; composed by the Emperor for Dharma Master Shi Baoliang of Lingwei Temple)
Without words, there is no way to convey meaning, but words themselves are also a burden. If words are used skillfully, they can bring about the cessation of words. Once words cease, various views arise in competition. Therefore, the Tathagata (如來) took birth relying on original vows, manifesting compassionate power to respond to and transform the world. He abandoned written language to establish the teachings, forgetting mental appearances to penetrate the truth. He wanted to distinguish the value of pebbles from jade, to separate the flow of the Jing River from the Wei River, to subdue the six heretical teachers and correct the four inversions, to reverse the eight evils and return to the one taste of truth. To dissect the corners of worldly wisdom, to silence the mouths of those with heterodox views, to guide people's minds to seek the pearl, to open people's eyes of wisdom to observe the world. To rescue those burned by the burning house, to save those drowning in the sea of waves. Therefore, the rain of Dharma falls, and withered seeds can receive nourishment; the sun of wisdom rises, and the long night can receive light. To inspire Kasyapa's (迦葉) deep questions, to utter words of truth and sincerity. Even if the two kinds of giving (referring to material giving and Dharma giving) are equally placed before them, the five great elements (referring to earth, water, fire, wind, and space) are arranged behind them, the thirty-four questions contain differentiated analyses, using expedient means to encourage and guide, each according to the other's mind to answer. In short, this sutra does not go beyond two paths: Buddha-nature (佛性) opens up its fundamental source, Nirvana (涅槃) elucidates its return to the ultimate destination. Neither cause nor effect, neither arising nor ceasing, its meaning is higher than all good deeds, its phenomena transcend all errors.
。空空不能測其真際。玄玄不能窮其妙門。自非德均平等。心合無生。金墻玉室。豈易入哉。有青州沙門釋寶亮者。氣調爽拔。神用俊舉。少負苦節。長安法忍。耆年愈篤。倪齒不衰。流通先覺。孳孳如也。後生晚進。莫不依仰。以天監八年五月八日。敕亮撰大涅槃義疏。以九月廿日訖。光表微言。讚揚正道。連環既解。疑網云除。條流明悉。可得略言。朕縱名暇日。將欲覽焉。聊書數行。以為記莂云。
案。道生曰。夫真理自然。悟亦冥符。真則無差。悟豈容易。不易之體。為湛然常照。但從迷乖之。事未在我耳。茍能涉求。便反迷歸極。歸極得本。而似始起。始則必終。常以之昧。若尋其趣。乃是我始會之。非照今有。有不在今。則是莫先為大。既云大矣。所以為常。常必滅累。復曰般泥洹也。般泥洹者。正名云滅。取其義訓。自復多方。今此經明常。使伏其迷。其迷永伏。然後得悟。悟則眾迷斯滅。以之歸名其唯常說乎。又菩薩住斯經者。則已伏滅諸累。雖未造極。便能示般泥洹。眾示無妙泥洹。復以無不示為大也。更用茲稱經。蓋是重美盡善矣。
案。僧亮曰。此是如來神道之極號。常樂八味之都名。涅槃是異俗之音。音有楚夏。前後互出。乃有三名。謂泥洹。涅槃。泥曰。言涅槃者。中正天竺
【現代漢語翻譯】 現代漢語譯本：空性無法測度它的真實邊界，玄妙也無法窮盡它的精妙法門。如果不是德行均等，心與無生之理相合，又怎能輕易進入這金墻玉室般的境界呢？有位來自青州的沙門（佛教出家男士）名叫釋寶亮，他氣度爽朗超拔，精神運用卓越不凡，年輕時就以苦行為己任。在長安跟隨法忍學習，年歲越大越發篤實，牙齒雖已衰老但精神不減。流通先覺的教義，孜孜不倦。後來的學子晚輩，無不依靠仰仗他。在天監八年五月初八，皇帝敕令寶亮撰寫《大涅槃義疏》，於九月二十日完成。這部疏文光彩照人，闡明精微的語言，讚揚正道。解開了重重疑團，消除了疑惑之網，條理清晰明瞭，可以略加敘述。我趁著空閑時間，想要瀏覽一番，姑且寫下幾行字，作為記錄的標記。
道生說：『真理是自然而然存在的，領悟也與冥冥中的真理相符。真理是無差別的，領悟又豈是容易的？這不易的本體，是湛然常照的。只是因為迷惑背離了真理，事情才好像不在我這裡。如果能夠努力探求，就能反迷歸真，迴歸到本源。迴歸本源，得到根本，又好像是最初的開始。開始就必定有終結，常理因此被矇蔽。如果探尋其中的趣味，那就是我最初領會到的。不是照見現在才有的，有並不存在於現在，那麼沒有比這更早的了，所以說是大。既然說是大，所以是常。常必定能消除累贅。』又說般泥洹（涅槃的另一種音譯）也。般泥洹，正確的名稱是滅，取其意義訓釋，自然有很多種說法。現在這部經闡明常，使迷惑降伏。迷惑永遠降伏，然後才能領悟。領悟了，那麼所有的迷惑都會消滅。用這個來命名，大概只有常這個說法了吧。
又說菩薩住在這部經中，就已經降伏消滅了各種累贅。即使還沒有達到最高的境界，也能示現般泥洹。眾多示現沒有比妙泥洹（指涅槃）更妙的了，再用沒有不示現作為最大的。再用這個來稱呼這部經，大概是重複讚美它的盡善盡美吧。
僧亮說：『這是如來神道最高的稱號，常樂八味的總名。涅槃是異域的語音，語音有楚夏之分，前後交替出現，於是有三個名稱，就是泥洹、涅槃、泥曰。』說涅槃，是中正的天竺（古印度）
【English Translation】 English version: Emptiness cannot fathom its true boundaries, and mystery cannot exhaust its wondrous gates. If one's virtue is not equal and one's mind does not accord with the principle of non-origination, how can one easily enter this realm like a golden-walled, jade-chambered palace? There was a Shramana (Buddhist monk) from Qingzhou named Shi Baoliang, whose spirit was bright and outstanding, and whose mental faculties were brilliant and exceptional. In his youth, he took austerity as his duty. He studied with Faren in Chang'an. As he grew older, he became more steadfast, and though his teeth aged, his spirit did not diminish. He diligently propagated the teachings of the enlightened ones. Later students and juniors all relied on and looked up to him. On the eighth day of the fifth month of the eighth year of the Tianjian era, the emperor ordered Baoliang to compile a commentary on the Mahaparinirvana Sutra, which he completed on the twentieth day of the ninth month. This commentary shines brightly, elucidating subtle language and praising the right path. It has untied the chains of doubt and dispelled the nets of confusion. Its principles are clear and detailed, and can be briefly described. I, taking advantage of my leisure time, intend to peruse it, and have written a few lines as a record.
Daosheng said: 'True principle is natural, and enlightenment accords with it in the unseen. Truth is without difference, but how easy is enlightenment? This unchanging essence is serenely and constantly illuminating. It is only because of delusion and deviation from the truth that things seem not to be within me. If one can strive to seek, then one can return from delusion to the ultimate. Returning to the ultimate and attaining the root seems like the beginning. Beginning must have an end, and the constant is thus obscured. If one seeks its interest, then it is what I initially understood. It is not illuminating what exists now, and existence is not in the present. Then there is nothing earlier than this, so it is called great. Since it is called great, it is therefore constant. Constant must eliminate burdens.' He also said ban ni huan (another transliteration of Nirvana). Ban ni huan, the correct name is extinction, taking its meaning and interpretation, there are naturally many explanations. Now this sutra clarifies the constant, causing delusion to be subdued. Delusion is forever subdued, and then one can attain enlightenment. With enlightenment, all delusions will be extinguished. Using this to name it, perhaps only the term 'constant' is appropriate.
It also says that a Bodhisattva (an enlightened being) dwelling in this sutra has already subdued and eliminated all burdens. Even if they have not reached the highest state, they can manifest ban ni huan. Among the many manifestations, there is nothing more wonderful than miao ni huan (referring to Nirvana), and further using 'no non-manifestation' as the greatest. Using this to call this sutra again is probably a repeated praise of its perfection.
Sengliang said: 'This is the highest title of the divine path of the Tathagata (another name for the Buddha), the total name of the constant joy and eight flavors. Nirvana is a foreign sound. Sounds have the distinctions of Chu and Xia (ancient Chinese states), alternating in appearance, so there are three names: Nihuan, Nirvana, and Niyue.' Saying Nirvana is the central and correct term from Tianzhú (ancient India).
之音也。名含眾義。此方無一名譯之。存其胡本焉。般涅言不。亦名為無。槃者名生。名滅。名因。名相也。生是八苦之本。佛既無之。不生也。壽與太虛等量。不滅也。不從作因得。故無因也。體無十相。無相也。無學地法。皆是其體。略說三相。以標神道。一般若。二法身。三解脫談般若。則三達之功顯。論法身。則應化之理同。言解脫。則眾德所以備也。語此三法。足明神道之極矣。大者明其常故。亦以大我大樂大凈故。後有釋也。如來始自道場。終於雙樹。凡三說涅槃。二是方便。一真實也。初開三究竟。是一方便。但說解脫。是涅槃。而身智是有為也。二方便中。說法華破三究竟。而身智故。是有為耳。今雙樹之說。身智即涅槃。謂究竟無餘之說也。經者。胡音修多羅。修多羅名含五義也。
案。法瑤。夫涅槃者。蓋窮原之宗會。數盡之大歸。其為體也。妙絕於有無之域。玄越于名數之分。言之不能盡稱之不能訖。然非稱無以擬極。故寄稱以擬之非言無以顯實。故因言以顯之。其為目也。總莫之大。故稱苞眾理。名冠眾義。故曰一名之中。有無量名也。是則宗音。無以譯其稱。晉言無以代其號。故欲以此音而當者。失其旨。此名而對者。乖其致。是為有稱之極言。猶不能究。況無稱之極乎。是以涅槃
【現代漢語翻譯】 現代漢語譯本： 『之音』也。『名含眾義』，此方無一名可譯之，故保留其梵文發音。『般涅』意為『不』，亦可稱為『無』。『槃』，指生、滅、因、相。生是八苦的根源，佛既已斷絕，故無生。壽命與太虛相等，故無滅。不從因緣和合而生，故無因。本體無十種表相，故無相。無學之地的法，皆是其本體。簡略地說，有三相，以此標示神妙之道：一為般若（智慧），二為法身（佛的化身），三為解脫。談論般若，則三達（宿命通、天眼通、漏盡通）之功顯現；論說法身，則應化之理相同；言說解脫，則各種功德因此完備。講述這三種法，足以說明神妙之道的極致。『大』，說明其常住不變的緣故，也因為有大我、大樂、大凈。後面有解釋。如來從菩提道場開始，到拘尸那迦羅雙樹下涅槃，總共說了三次涅槃，其中兩次是方便說，一次是真實說。最初開示三究竟（斷德究竟、智德究竟、恩德究竟），是一種方便，只說解脫是涅槃，而身智是有為法。第二次方便說中，在《法華經》中破斥三究竟，而身智仍然是有為法。現在雙樹下的說法，身智即是涅槃，是究竟無餘的說法。『經』，梵語為『修多羅』(Sutra)，『修多羅』一名包含五種含義。
法瑤認為，涅槃是窮究本源的歸宿，是數盡之後的最大歸宿。它的本體，妙絕於有無的領域，玄越于名數的區分。用言語無法完全表達，用稱謂無法完全窮盡。然而，不用『無』來比擬，就無法達到極致；不用言語來顯明，就無法彰顯真實。作為目標，沒有比它更大的，所以稱為『苞眾理』；名稱涵蓋眾多含義，所以說一個名稱之中，有無量名稱。因此，原本的讀音，無法翻譯它的稱謂；晉代的語言，無法代替它的名號。所以想要用這種讀音來對應，就會失去它的旨意；用這個名稱來對應，就會違背它的意趣。這是有稱謂的極致之言，尚且不能窮盡，更何況是無稱謂的極致呢？因此，涅槃...
【English Translation】 English version: 『Zhi Yin』 also. 『Name contains multiple meanings』 (Ming Han Zhong Yi), there is no single name in this land that can translate it, so the original Sanskrit pronunciation is retained. 『Banne』 means 『no』, and can also be called 『nothingness』. 『Pan』 refers to birth, extinction, cause, and form. Birth is the root of the eight sufferings, and since the Buddha has severed it, there is no birth. Life is equal to the vast emptiness, so there is no extinction. It does not arise from the combination of causes and conditions, so there is no cause. The essence has no ten forms, so there is no form. The Dharma of the stage of no-learning is all its essence. Briefly speaking, there are three aspects to indicate the mystical path: first, Prajna (wisdom); second, Dharmakaya (the embodiment of the Buddha); and third, liberation. Discussing Prajna reveals the merit of the three insights (past lives knowledge, divine eye, and extinction of outflows); discussing Dharmakaya, the principle of manifestation is the same; speaking of liberation, all kinds of merits are thus complete. Explaining these three Dharmas is sufficient to illustrate the ultimate of the mystical path. 『Great』 explains its permanence, also because of the great self, great bliss, and great purity. There is an explanation later. The Tathagata, starting from the Bodhi tree and ending with Nirvana under the twin Sala trees in Kushinagar, spoke of Nirvana three times in total, two of which were expedient teachings, and one was the true teaching. The initial exposition of the three ultimates (ultimate of severance, ultimate of wisdom, ultimate of grace) was an expedient means, only saying that liberation is Nirvana, while body and wisdom are conditioned dharmas. In the second expedient teaching, the three ultimates were refuted in the Lotus Sutra, and body and wisdom are still conditioned dharmas. Now, the teaching under the twin Sala trees is that body and wisdom are Nirvana, which is the ultimate and complete teaching. 『Sutra』 (Sutra) in Sanskrit, the name 『Sutra』 contains five meanings.
Fa Yao believes that Nirvana is the ultimate destination of exploring the origin, the greatest return after the exhaustion of numbers. Its essence is wonderfully beyond the realm of existence and non-existence, and transcends the distinction of names and numbers. It cannot be fully expressed in words, and cannot be fully exhausted by titles. However, without using 『nothingness』 to compare, it is impossible to reach the ultimate; without using words to reveal, it is impossible to manifest the truth. As a goal, there is nothing greater than it, so it is called 『embracing all principles』; the name encompasses many meanings, so it is said that within one name, there are countless names. Therefore, the original pronunciation cannot translate its title; the language of the Jin Dynasty cannot replace its name. So wanting to use this pronunciation to correspond will lose its meaning; using this name to correspond will violate its intention. This is the ultimate statement of having a title, and it still cannot be exhausted, let alone the ultimate of having no title? Therefore, Nirvana...
至號。其義贍博。折而辨之。則彌論無窮。豈唯般若等三。以極其致。但略而舉其要者。是以徑此三名。入于涅槃。伊字之譬。不亦宜手。然則此三。名殊而實同。非體異者也。如其體別。則涅槃同於因成假名法也。虛而非實。豈得稱曰常樂者哉。
案。曇濟。夫大涅槃者。蓋是大聖神道之極號。八味之都名。此是垂終之道教。放言異唱。故制名不同。成天竺之音。義有苞含。此方無一言以當之。故推義不一。亦言無生。復云無滅。亦言無為。亦言無相。所以言無生者。永絕於四生。所以言無滅者。量齊太虛。故稱無滅。所以言無為者。不為生滅之所為。故言無為所以言無相者。體絕十相。故言無相也。涅槃者。敢無學地諸功德。盡為涅槃體也。略舉三事。以稱遂焉。三事者。般若法身解脫。語般若。明智周萬境。辨法身。明備應萬形。稱解脫。明眾累不生。智周萬境。故三達之功顯。備應萬形。故能殊方並應。眾累不生。明神道苞含。所以成也。所言大者。有大我故。下有文言。譬如有一秘方。攝一切方。此經亦爾。多有苞含。所以爾者。從於鹿野。終於雙樹。凡三說涅槃。一明初鹿野說。三乘各有別涅槃。二明三乘同一涅槃。三明真教。破二方便。說身智即涅槃。以是故。多有所含。故稱為大。經者。胡言
修多羅。含有五義。一能生。二微發。三涌泉。四繩墨。五華鬘。或以文為經。或以理為經。或四十卷文字。盡為經體。所以言能生者。此文行者尋求。能生善根也。所以言微發者。善根漸增。如初以三歸。次以五戒。如是乃至得道。故有微發之義也。所以言涌泉者。譬文表理。不可窮盡。故如泉也。所以言繩墨者。繩本辨木曲直。明此經辨耶正之理。依文可知。故知繩墨也。所以言結鬘者。華散在地。不為人用。以綖貫穿。以成人首飾。若不以綖貫。不為人用。明若不以文辨理。於人無用。以文辨理。於人有用。故如綖也。雖有此義。今言經。五義之中一也。得結鬘義也。
案。僧宗曰。此累盡之都名。萬善之極稱也。大者一謂教大。二謂理大。何者。始於鹿園。訖至法華。辨因果未滿。明境行不周。所以為小。此教圓備。所以稱大也。昔三乘涅槃。非實究竟。是道理中小。今明法身般若。在乎眾累之外。是道理中大。所以言大也。涅槃者。天竺正音。此言解脫。謂脫于萬累者也。累患既息。體備眾德。今略舉有三。可以貫眾。一法身。二般若。三解脫也。妙有清凈。體無非法。故言法也。妙體介然。異於太虛。故曰身也。澄神虛照。鑒無不周。故曰般若。道高萬惑之表。體無垢累。故稱解脫也。此三德者。
【現代漢語翻譯】 現代漢語譯本 修多羅（Sūtra，佛經）含有五種含義：一、能生，指此經文能使修行者生出善根；二、微發，指善根逐漸增長，例如最初受三歸依，然後受五戒，如此乃至最終得道，故有逐漸生髮之義；三、涌泉，比喻經文所表達的道理，深奧無窮，如同泉水般涌出不盡；四、繩墨，繩墨本用來辨別木材的曲直，說明此經能辨別邪正之理，依據經文可知，所以如同繩墨；五、華鬘（花環），花散落在地上，無人使用，用線貫穿起來，可以做成人的頭飾。如果不以線貫穿，就不能為人所用。說明如果不以經文來辨明道理，對人就沒有用處，以經文辨明道理，對人就有用處，所以如同用線貫穿一樣。雖然有這些含義，現在所說的『經』，是五種含義中的一種，得到的是結鬘的含義。
僧宗的觀點是：這是斷盡煩惱的最高名稱，是萬善的極致稱謂。『大』有兩層含義：一是教義廣大，二是道理廣大。為什麼這樣說呢？因為從最初的鹿野苑（Mrigadāva，佛陀初轉法輪之地）到最後的《法華經》（Lotus Sūtra），所闡述的因果並不圓滿，所闡明的境界和修行也不周全，所以是『小』。而此經教義圓滿完備，所以稱為『大』。過去三乘（聲聞乘、緣覺乘、菩薩乘）所證得的涅槃（Nirvana，寂滅），並非真實的究竟，這是道理上的『小』。現在所闡明的是法身（Dharmakāya，佛的法性之身）、般若（Prajñā，智慧），存在於一切煩惱之外，這是道理上的『大』，所以稱為『大』。涅槃是天竺（印度）的正確發音，這裡的意思是解脫，指脫離一切煩惱束縛。煩惱患難既然止息，本體就具備各種功德。現在簡略地舉出三種，可以貫穿所有功德：一、法身，二、般若，三、解脫。妙有清凈，本體沒有絲毫非法，所以稱為『法』。妙體獨立存在，不同於虛空，所以稱為『身』。澄澈心神，虛空照徹，鑑照無所不周遍，所以稱為『般若』。道超越萬種迷惑之上，本體沒有絲毫塵垢煩惱，所以稱為『解脫』。這三種功德，
【English Translation】 English version Sūtra (Sūtra) contains five meanings: First, the ability to generate, referring to the fact that this scripture can enable practitioners to generate good roots; Second, subtle development, referring to the gradual increase of good roots, such as initially taking refuge in the Three Jewels, and then observing the Five Precepts, and so on until finally attaining enlightenment, hence the meaning of gradual development; Third, gushing spring, a metaphor for the principles expressed in the scriptures, which are profound and endless, like a spring gushing endlessly; Fourth, plumb line, the plumb line is originally used to distinguish the straightness of wood, indicating that this scripture can distinguish between right and wrong principles, which can be known according to the scriptures, so it is like a plumb line; Fifth, garland (flower garland), flowers scattered on the ground are not used by anyone, but when strung together with thread, they can be made into head ornaments. If they are not strung together with thread, they cannot be used by people. It shows that if the principles are not distinguished by the scriptures, they are useless to people. If the principles are distinguished by the scriptures, they are useful to people, so it is like stringing them together with thread. Although there are these meanings, the 'scripture' mentioned now is one of the five meanings, and what is obtained is the meaning of garland.
The view of Monk Zong is: This is the highest name for cutting off all afflictions, and the ultimate term for all virtues. 'Great' has two meanings: one is that the teachings are vast, and the other is that the principles are vast. Why is this so? Because from the initial Deer Park (Mrigadāva, the place where the Buddha first turned the Dharma wheel) to the final 'Lotus Sūtra' (Lotus Sūtra), the cause and effect expounded are not complete, and the realm and practice explained are not comprehensive, so it is 'small'. And this scripture is complete and comprehensive, so it is called 'great'. The Nirvana (Nirvana, extinction) attained by the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in the past is not the real ultimate, which is 'small' in principle. What is now explained is the Dharmakāya (Dharmakāya, the Dharma-nature body of the Buddha), Prajñā (Prajñā, wisdom), which exists outside of all afflictions, which is 'great' in principle, so it is called 'great'. Nirvana is the correct pronunciation of Tianzhu (India), and here it means liberation, referring to being free from all afflictions and bondage. Since afflictions and sufferings have ceased, the body possesses all kinds of merits. Now briefly list three, which can run through all merits: First, Dharmakāya, second, Prajñā, and third, liberation. Wonderful existence is pure, and the body has no illegalities, so it is called 'Dharma'. The wonderful body exists independently, different from the void, so it is called 'body'. Clear mind, empty and illuminating, illuminating everything without being pervasive, so it is called 'Prajñā'. The path transcends above all kinds of confusion, and the body has no dust or afflictions, so it is called 'liberation'. These three virtues,
體一而義異。一體之上。義目有三。而今所以唯錄取解脫。以標經者。有三義。一明理在萬惑之外。二者斥昔解脫。何者。以昔日小乘。患身智起動。求滅此患。情憑解脫。以身智俱盡。是孤解脫。故知小也。今日所明。體備眾德。帶法身般若。以常存故。以稱大也。經者。謂三世諸佛。從凡至聖。莫不經由於此也。
案。寶亮。夫至靈幽寂。體逾有無。凝照虛湛。妙過數表。其旨絕於生死。超有為于言境。故大覺垂悲。以被苦為本。但群品根異。則教成五別。猶物迷障重。未能安深。所以先開方便之說。資今圓常之旨也。眾生既蒙昔教以習心。便稍涉虛以入道。體常無常。二輪雙徹。鑒生死為不有之有。涅槃為不無之無。既安真而悟理。識苦空而斷迷。自非修行入道發理緣之知。則煩惑不遣。生死難除。故今教之興。開神明之妙體也。辨生死。以二苦為本。明涅槃。以常樂為源。妙質恒而不動。用常改而不毀。無名無相。百非不辨。今涅槃之音。就用而得稱。是出世法之總名。貫眾德之通號。代生死之要目。美無餘之極說。障累既盡。萬行歸真。無德不滿。眾用皆足。轉因字果。名大涅槃。故下文言。若一德不修。則不得稱大涅槃也。然斯之語。乃是方土之音。聖既出於彼國。此亦無名以正翻。但文中訓況指
【現代漢語翻譯】 現代漢語譯本： 本體是同一個，但意義卻有不同。在同一個本體之上，義理的名目有三種。而現在之所以只選取『解脫』來標明這部經，有三種意義：一是表明真理存在於萬般迷惑之外；二是駁斥以往的解脫。為什麼呢？因為以往小乘佛教，擔憂身智的生起和動搖，尋求滅除這種擔憂，情感上依賴於解脫，認為身智都滅盡才是徹底的解脫，所以是片面的解脫。因此可知其小。今天所闡明的，本體具備各種功德，帶有法身和般若，因為它恒常存在，所以稱為『大』。『經』是指三世諸佛，從凡夫到聖人，沒有誰不是經歷過這個的。 寶亮的觀點是：至高的靈性幽深寂靜，本體超越了有和無。凝聚照耀，虛空澄澈，其玄妙超過了數量的表達。它的宗旨斷絕了生死，超越了有為法的言語境界。所以偉大的覺者垂憐眾生，以解除痛苦為根本。但眾生的根器不同，所以教法形成了五種差別。好比物體被迷惑所遮蔽，難以安於深處。所以先開啟方便之說，資助如今圓滿常住的宗旨。眾生既然憑藉以往的教法來習心，便逐漸涉入虛空而進入正道，體悟常與無常，兩種教義同時通達。視生死為非有之有，視涅槃為非無之無。既安於真理而領悟道理，認識到苦和空而斷除迷惑。如果不是通過修行入道，啓發對真理和因緣的認識，那麼煩惱和迷惑就無法去除，生死就難以了斷。所以如今這部經的興起，開啟了神妙光明的本體。辨別生死，以兩種痛苦為根本；闡明涅槃，以常樂為根源。玄妙的本體恒常而不動搖，作用雖然改變卻不會毀壞。無名無相，用各種否定都無法辨識。如今涅槃這個詞，就其作用而得名，是出世間法的總稱，貫穿各種功德的通用名稱，代替生死的關鍵名目，讚美無餘涅槃的極致說法。障礙和牽累既然已經斷盡，各種修行都回歸真如，沒有哪種功德不圓滿，各種作用都充足。轉變因地的文字而證得果位，名為大涅槃。所以下文說，如果一種功德不修，就不能稱為大涅槃。然而這些話，都是本地的語言。聖人既然出自那個國家，這裡也沒有合適的名稱來準確翻譯，只是在文中訓釋和比況。
【English Translation】 English version: The substance is one, but the meanings differ. Upon the one substance, there are three categories of meanings. The reason for selecting only 'liberation' (解脫, jie tuo) to mark this scripture is threefold: first, to show that truth exists outside of all delusions; second, to refute past liberations. Why? Because in the past, the Hinayana (小乘, xiao cheng) Buddhism worried about the arising and movement of body and wisdom, seeking to extinguish this worry, relying emotionally on liberation, considering the complete extinction of body and wisdom as thorough liberation, hence it is partial liberation. Therefore, it is known as small. What is explained today is that the substance possesses all virtues, carrying the Dharmakaya (法身, fa shen) and Prajna (般若, bo re), because it is eternally existent, hence it is called 'great'. 'Scripture' (經, jing) refers to the Buddhas of the three times, from ordinary beings to sages, none who have not passed through this. Bao Liang's view is: The supreme spirituality is profound and tranquil, the substance transcends existence and non-existence. Concentrated illumination, the void is clear, its subtlety exceeds the expression of numbers. Its purpose cuts off birth and death, transcends the realm of language of conditioned dharmas. Therefore, the great enlightened one has compassion, taking the relief of suffering as the root. But sentient beings have different capacities, so the teachings form five distinctions. It is like an object being obscured by delusion, unable to settle in the depths. Therefore, first open the expedient teachings, to assist the current perfect and constant purpose. Since sentient beings rely on past teachings to practice the mind, they gradually enter the void and enter the path, realizing constancy and impermanence, both teachings are thoroughly understood. Viewing birth and death as existence that is not existent, viewing Nirvana (涅槃, nie pan) as non-existence that is not non-existent. Having settled in truth and understood the principle, recognizing suffering and emptiness and cutting off delusion. If it is not through practicing the path, enlightening the knowledge of truth and conditions, then afflictions and delusions cannot be removed, and birth and death are difficult to end. Therefore, the rise of this scripture today opens the wondrous and bright substance. Discriminating birth and death, taking the two sufferings as the root; explaining Nirvana, taking constant joy as the source. The subtle substance is constant and does not move, although the function changes, it will not be destroyed. Nameless and formless, all negations cannot identify it. Now the word Nirvana, is named for its function, is the general name of the transcendental dharma, the common name that runs through all virtues, replacing the key name of birth and death, praising the ultimate saying of Nirvana without remainder. Since obstacles and entanglements have been cut off, all practices return to Suchness, no virtue is incomplete, all functions are sufficient. Transforming the letters of the cause into the fruit position, it is called Great Nirvana (大涅槃, da nie pan). Therefore, the following text says that if one virtue is not cultivated, it cannot be called Great Nirvana. However, these words are the language of this land. Since the sage came from that country, there is no suitable name here to accurately translate, but it is explained and compared in the text.
義釋而已也。然其德淵曠。難可備舉。今略陳其樞要。理可有三。故哀嘆品明。謂正法寶城。及秘密藏也。二標別德。三寄功用。其義云何。夫涅槃無體。為眾德所成。故取況寶城。喻於斯旨。非二乘所守。瓦礫而非寶也。既體備萬工。亦何寶不滿。但昔教未明。今說始彰。隱實顯權。非秘密如何。二舉別德者。功德品云。謂大常大我大樂凈等。此是成涅槃之勝因。故據別而標美也。體無生滅。故稱曰常。八用自在。謂之為我。寂然無苦。目之為樂。塵穢永盡。名之為凈。體相無邊。便名為大。此乃是讚歎之辭。裒美之稱也。三嘆其工用者。故師子吼品稱謂。歸依洲渚也。能使物免苦而永安。離河而登洲。越四流之淵海到無為之彼岸也。若尋其名用理數忘言。故聖化㢡被談德萬端。是以就開宗之始。借喻于伊字云。三點不縱不橫。異昔有餘無德之說。明具法身般若解脫也。然此三乃化道邊要。復貫通於諸德。亦表異因中之色心。顯佛果之勝用。無感不應。稱曰法身。囑境皆明。謂之般若。即體無累。便名解脫。明一一之德。皆非涅槃。要總為其體。故下名字功德品中。借八味甜蘇為嘆也。談真俗。兩體本同。用不相乖。而闇去俗盡。偽謝真彰。朗然洞照故稱為佛。此經既于出世法之中。開出世之教。引外凡之近資。接
【現代漢語翻譯】 現代漢語譯本： 這只是粗略的解釋。然而，《涅槃經》的功德深遠廣闊，難以完全列舉。現在簡要陳述其關鍵要點，大致可以分為三個方面。因此，《哀嘆品》中明確指出，涅槃是『正法寶城』（指涅槃如寶物聚集的城池）和『秘密藏』（指涅槃的深奧與隱秘）。 一是總標涅槃之德，二是分別標示涅槃之德，三是寄託涅槃的功用。這些意義是什麼呢？涅槃本身沒有固定的實體，而是由眾多功德匯聚而成，所以用『寶城』來比喻，表達這個宗旨。涅槃不是二乘（聲聞和緣覺）所能守護的，他們所執著的如同瓦礫，而不是真正的寶物。既然涅槃具備萬種功用，又有什麼寶物是不具備的呢？只是過去佛法沒有闡明，現在才開始彰顯。隱藏真實的涅槃之體，而顯現權宜之法，如果不是『秘密』，又是什麼呢？ 二是列舉分別的功德。在《功德品》中說，涅槃具有『大、常、我、樂、凈』等功德。這些是成就涅槃的殊勝原因，所以根據這些分別的功德來標示涅槃的美好。涅槃的本體沒有生滅，所以稱為『常』。涅槃的八種功用自在無礙，所以稱為『我』。涅槃寂靜安樂，沒有痛苦，所以稱為『樂』。涅槃永遠清凈，沒有塵垢，所以稱為『凈』。涅槃的本體和相狀無邊無際，所以稱為『大』。這些都是讚歎涅槃的辭藻，是讚美涅槃的稱謂。 三是讚歎涅槃的功用。所以在《師子吼品》中稱涅槃為『歸依洲渚』（指涅槃是眾生可以歸依的處所）。涅槃能使眾生免除痛苦而永遠安樂，離開煩惱的河流而登上安穩的洲渚，超越四種瀑流（指四種煩惱）的深淵大海，到達無為的彼岸。如果探究涅槃的名號和功用，其道理超出言語所能表達的範圍。所以聖人的教化廣泛普及，談論涅槃的功德有萬千種。因此，在開宗明義之初，借用『伊』字來比喻涅槃，說『伊』字的三點不縱不橫，不同於過去只強調有餘或無德的說法，表明涅槃具足法身、般若、解脫三種功德。 然而，這三種功德只是教化眾生的重要途徑，也貫通於其他的功德，也表示在因地中色和心的差異，彰顯佛果的殊勝功用。涅槃無所不應，所以稱為『法身』。涅槃能使一切境界都明瞭，所以稱為『般若』。涅槃的本體沒有束縛，所以稱為『解脫』。說明每一種功德都不是涅槃本身，而是總合起來構成涅槃的本體。所以在後面的《名字功德品》中，借用八味甜美的酥油來讚歎涅槃。談論真諦和俗諦，兩者的本體本來相同，功用不會互相違背，而去除俗諦的黑暗，消除虛偽，使真諦彰顯，明亮地照耀一切，所以稱為『佛』。這部《涅槃經》既在出世法中，開顯出世的教義，引導外凡（指凡夫）逐漸接近，接引他們。
【English Translation】 English version: This is just a rough explanation. However, the virtues of the Nirvana Sutra are profound and vast, difficult to fully enumerate. Now, I will briefly state its key points, which can be roughly divided into three aspects. Therefore, the Lamentation Chapter clearly points out that Nirvana is the 'Treasure City of the True Dharma' (referring to Nirvana as a city where treasures gather) and the 'Secret Treasury' (referring to the profundity and secrecy of Nirvana). First, it generally marks the virtues of Nirvana; second, it separately marks the virtues of Nirvana; and third, it entrusts the functions of Nirvana. What are these meanings? Nirvana itself has no fixed entity but is formed by the convergence of numerous virtues, so it is likened to a 'Treasure City' to express this purpose. Nirvana is not something that the Two Vehicles (Shravakas and Pratyekabuddhas) can guard; what they cling to is like rubble, not real treasures. Since Nirvana possesses ten thousand functions, what treasure does it lack? It's just that the Dharma was not clarified in the past, and now it is beginning to be revealed. Hiding the true essence of Nirvana and revealing expedient means—if this is not 'secret,' what is it? Second, it lists separate virtues. In the Merit Chapter, it is said that Nirvana has virtues such as 'Great, Constant, Self, Bliss, Pure.' These are the excellent causes for achieving Nirvana, so based on these separate virtues, the beauty of Nirvana is marked. The essence of Nirvana has no birth or death, so it is called 'Constant.' The eight functions of Nirvana are free and unobstructed, so it is called 'Self.' Nirvana is peaceful and joyful, without suffering, so it is called 'Bliss.' Nirvana is eternally pure, without defilement, so it is called 'Pure.' The essence and form of Nirvana are boundless, so it is called 'Great.' These are all words of praise for Nirvana, titles of admiration for Nirvana. Third, it praises the functions of Nirvana. Therefore, in the Lion's Roar Chapter, Nirvana is called the 'Refuge Island' (referring to Nirvana as a place where beings can take refuge). Nirvana can enable beings to be free from suffering and eternally happy, to leave the river of afflictions and ascend to the stable island, to transcend the deep sea of the four torrents (referring to the four afflictions) and reach the other shore of non-action. If one explores the names and functions of Nirvana, the principles are beyond the scope of language. Therefore, the teachings of the saints are widely disseminated, and there are ten thousand kinds of virtues discussed about Nirvana. Therefore, at the beginning of the establishment of the doctrine, the letter 'I' is used as a metaphor for Nirvana, saying that the three points of the letter 'I' are neither vertical nor horizontal, which is different from the past saying that only emphasized excess or lack of virtue, indicating that Nirvana is complete with the three virtues of Dharmakaya (法身), Prajna (般若), and Liberation (解脫). However, these three virtues are only important ways to teach sentient beings, and they also run through other virtues, and they also represent the differences between form and mind in the causal ground, highlighting the excellent functions of the Buddha's fruit. Nirvana is responsive to everything, so it is called 'Dharmakaya'. Nirvana can make all realms clear, so it is called 'Prajna'. The essence of Nirvana has no bondage, so it is called 'Liberation'. It is explained that each virtue is not Nirvana itself, but together they constitute the essence of Nirvana. Therefore, in the later Name and Merit Chapter, the eight flavors of sweet ghee are used to praise Nirvana. Discussing the true and conventional truths, the essence of the two is originally the same, and the functions do not contradict each other, but removing the darkness of the conventional truth, eliminating falsehood, making the true truth manifest, and brightly illuminating everything, so it is called 'Buddha'. This Nirvana Sutra both reveals the teachings of transcendence in the transcendental Dharma, guides ordinary beings to gradually approach, and receives them.
下愚之要道。斯理圓而益人。體無為而進德。但文博而旨幽。乃寄述於後釋也。經者以經由為義。凡學者若不由此理教。則無容得解。故以經之一字。貫斯一部之文理也。
案。智秀曰。斯蓋圓極至德之總名也。若備稱舊本。應云摩訶般涅槃那。夫道絕百非。而理歸一致。歸一致故。則有識斯成。絕百非故。則無言可極。然既因跡見名。亦尋名知本。但名跡之興。乃肇自天竺。在我大梁。亦理應有稱。而弘道之近。既發彰西域。未測此方。何以譯翻。是以先賢后哲。皆修舊本。述而無作。故題之經首。體德名也。夫名以名體。體故有德。體者圓極妙有之本也。德者波若解脫之流也。談德乃眾。論體唯一。名雖有殊。實則無異。何者。即圓極之體有可軌之義。名為法身。有靜照之功號為般若。有無累之德。稱之解脫。是則解脫之體能照。亦能照之體解脫。更無別體。而有眾德也。故以涅槃。總名冠目。圓體名總。體圓故。備含眾義矣。下經文名字功德品。以眾義釋于名云。八味具足。名大涅槃。八味者。一常。二恒。三安。四清涼。五不老。六不死。七無垢。八快樂也尋此經致教之意。如來化始鹿園。旨窮鷲岳。唯明道極灰燼。善必菩提。未辨含情抱氣。悉成無等。但說壽量長遠。復倍上數。未明正覺虛凝。湛焉
【現代漢語翻譯】 現代漢語譯本： 這是闡述愚鈍之人通往正道的關鍵。其中的道理圓融而有益於人，體現了無為而精進德行的思想。然而，文字廣博而旨意深奧，因此寄託於後世的解釋。 『經』字的意思是『經由』。凡是學習佛法的人，如果不通過此理教，就無法理解其中的含義。所以用『經』字貫穿整部經文的文理。
智秀（人名）解釋說：這大概是圓滿至極的德行的總稱。如果完整地按照舊本，應該稱為『摩訶般涅槃那』（Mahāparinirvāṇa，大般涅槃）。道超越一切對立，而真理歸於一致。歸於一致，才能認識到事物的本性；超越一切對立，就無法用語言來窮盡真理。然而，既然可以通過事蹟來認識名稱，也可以通過名稱來了解根本。但是名稱和事蹟的興起，最初源於天竺（印度）。在我們大梁（中國），也理應有相應的稱謂。然而，弘揚佛道的開端，已經彰顯于西域（古代對印度等地的稱謂），尚未測知此方（中國）的情況，因此如何翻譯呢？所以先賢后哲，都沿用舊本，只是闡述而沒有創作。因此在經文的開頭題寫『經』，是體現德行的名稱。名稱用來命名本體，本體因此具有德行。本體是圓滿至極、妙有的根本。德行是般若（Prajñā，智慧）和解脫（Moksha，從煩惱中解脫）的流露。談論德行是多方面的，論述本體是唯一的。名稱雖然不同，實際上沒有差異。為什麼呢？因為圓滿至極的本體具有可遵循的意義，名為法身（Dharmakāya，佛的法性之身）。具有寂靜觀照的功用，稱為般若。具有沒有束縛的德行，稱之為解脫。這樣，解脫的本體能夠觀照，能夠觀照的本體也是解脫，沒有其他的本體，而具有眾多的德行。所以用涅槃（Nirvana，寂滅）作為總的名稱來冠于經首。圓滿的本體是總的名稱，本體圓滿，所以包含眾多的含義。下面的經文《名字功德品》，用眾多的含義來解釋這個名稱，說：『具備八種滋味，名為大涅槃。』八種滋味是：一、常（永恒不變）；二、恒（持續不斷）；三、安（安穩平靜）；四、清涼（清凈涼爽）；五、不老（不衰老）；六、不死（不死亡）；七、無垢（沒有污垢）；八、快樂（喜悅安樂）。探尋這部經文教化的意義，如來（Tathāgata，佛的稱號）在鹿野苑（Sarnath）開始教化，在鷲峰山（Vulture Peak Mountain）窮盡真理，只闡明道的極致是灰身滅智，善的極致必定是菩提（Bodhi，覺悟）。沒有辨明包含情感和氣息的眾生，都能成就無上正等正覺。只是說壽命長遠，又倍增上數，沒有闡明正覺的虛空凝定，湛然不動。
【English Translation】 English version: This elucidates the essential path for those of lesser wisdom. The principles within are complete and beneficial, embodying the idea of advancing virtue through non-action. However, the text is extensive and the meaning profound, thus it is entrusted to later interpretations. The word 『Sutra』 (經) signifies 『pathway』. If students of Buddhism do not follow these principles and teachings, they will not be able to understand its meaning. Therefore, the word 『Sutra』 (經) is used to connect the reasoning and principles of this entire text.
Zhi Xiu (智秀, a person's name) explains: This is likely a general term for the ultimate and perfect virtue. If following the old version completely, it should be called 『Mahāparinirvāṇa』 (摩訶般涅槃那, Great Nirvana). The Dao transcends all dualities, and truth converges into oneness. Converging into oneness allows one to recognize the nature of things; transcending all dualities makes it impossible to exhaust truth with words. However, since names can be recognized through events, the root can also be understood through names. But the rise of names and events originated in Tianzhu (天竺, India). In our Da Liang (大梁, China), there should also be corresponding terms. However, the beginning of propagating the Dharma has already manifested in the Western Regions (西域, ancient term for India and other regions), and the situation in this land (China) has not yet been ascertained, so how should it be translated? Therefore, the wise predecessors all followed the old version, only elucidating and not creating. Therefore, the word 『Sutra』 (經) is written at the beginning of the text, which is the name embodying virtue. The name is used to name the essence, and the essence therefore has virtue. The essence is the root of ultimate perfection and wonderful existence. Virtue is the manifestation of Prajñā (般若, wisdom) and Moksha (解脫, liberation from afflictions). Discussing virtue is multifaceted, while discussing the essence is singular. Although the names are different, in reality there is no difference. Why? Because the ultimate and perfect essence has a meaning that can be followed, named Dharmakāya (法身, the Dharma body of the Buddha). It has the function of silent contemplation, called Prajñā. It has the virtue of being unbound, called Moksha. Thus, the essence of Moksha can contemplate, and the essence that can contemplate is also Moksha, there is no other essence, but it has many virtues. Therefore, Nirvana (涅槃, extinction) is used as a general name to crown the beginning of the Sutra. The perfect essence is the general name, and the essence is perfect, so it contains many meanings. The following Sutra section 『Merits of Names』 explains this name with many meanings, saying: 『Possessing eight flavors is called Great Nirvana.』 The eight flavors are: first, permanence (常, eternal unchanging); second, constancy (恒, continuous); third, peace (安, stable and peaceful); fourth, coolness (清涼, pure and refreshing); fifth, non-aging (不老, not aging); sixth, non-death (不死, not dying); seventh, purity (無垢, without defilement); eighth, happiness (快樂, joy and bliss). Exploring the meaning of the teachings of this Sutra, the Tathāgata (如來, title of the Buddha) began teaching in Sarnath (鹿野苑), and exhausted the truth on Vulture Peak Mountain (鷲峰山), only clarifying that the ultimate of the Dao is extinguishing the body and wisdom, and the ultimate of goodness must be Bodhi (菩提, enlightenment). It did not distinguish that sentient beings containing emotions and breath can all achieve Anuttara-Samyak-Sambodhi (無上正等正覺, unsurpassed complete enlightenment). It only said that lifespan is long and multiplied, without clarifying the emptiness and stillness of perfect enlightenment, serene and unmoving.
不滅。今此經者。以至極妙有為指南。常住佛性為宗致。明闡提。則正因無改。辨法身。則圓果嶷然。所謂無餘之至教。究竟之極說也。經者經由義也。天竺以詮理文。總曰修多羅。修多羅者。備含眾義。何者。如出生微發涌泉繩墨之流也。至於經由之義。亦其一耳。但梁之墳籍。皆以經為目。是以通方之士。簡繁從略。舉要而稱焉。進不乖含總之一義。退且循俗而得簡也。
案。法智曰。夫言象生。自數內形名。起于累中。至人神道。既無象無言。豈復有其形名者哉。圓道不可以遍稱。故以該德總名。強謂之涅槃。此天竺之音也。具存胡名。應言般涅槃那。外國此名有多義。茲土無音以反之。故存胡而名焉。既寄名為其名。寄有言乎而以言。言理者。亦是寄言也。若可寄言。請試言之。源涅槃為理。超注數之表。絕冥朕之外。語其幽徹。斯在於本有者也。所言本有。乃是玄指未來隔世為有耳。不言現在同世有也。若以未來為有。則稟識之類。源本未造因時。已自有之。故言本有也。若未造因時。本自有之。則不待業緣為其始。故非始造矣。既非始造。故說此未來。不同三世。要待造業。方得為有也。雖本自有之。然未來未起。已來用故。故須了因。然方應欲顯其果體圓滿具足。故為之置名。是則萬德之義。無
【現代漢語翻譯】 現代漢語譯本：不滅。如今這部經書，以達到極致的微妙『有』作為指南，以常住的佛性作為根本宗旨。闡明闡提（斷善根的人），則正因沒有改變；辨析法身（佛的真身），則圓滿的果位顯而易見。這可以說是最圓滿的教誨，最究竟的說法了。『經』的意思是『經由』。在天竺（古印度），凡是詮釋道理的文章，總稱為『修多羅』（Sūtra，佛經）。『修多羅』包含眾多的含義，例如出生、微發、涌泉、繩墨等等。至於『經由』的含義，也只是其中之一。但是梁朝的典籍，都用『經』作為名稱，因此通達事理的人，刪繁就簡，抓住要點而稱呼它。這樣，既不違揹包含總括的意義，又順應習俗而顯得簡明。 法智（人名）說：『言語和形象產生，從數目的內在形成名稱，從積累中產生。至於至人（聖人）和神道，既然沒有形象和言語，哪裡還會有什麼形名呢？圓滿的道不可以普遍稱說，所以用包含德行總括的名稱，勉強稱之為涅槃（Nirvāṇa，寂滅）。』這是天竺的語音。完整地保留胡語的名稱，應該說成『般涅槃那』（Parinirvāṇa）。外國的這個名稱有很多含義，這裡沒有音可以對應翻譯，所以保留胡語的名稱。既然假借名稱作為它的名稱，假借言語來表達它，那麼談論道理，也是假借言語。如果可以假借言語，請嘗試說說看。涅槃的根源是真理，超越了數量的表面，斷絕了幽冥的朕兆之外。說到它的幽深徹悟，就在於本有。所說的本有，乃是玄妙地指未來隔世而有。不是說現在同世而有。如果以未來為有，那麼稟賦意識之類，原本在沒有造因的時候，就已經自己存在了，所以說是本有。如果在沒有造因的時候，原本就自己存在，那麼就不需要業緣作為它的開始，所以不是開始創造的。既然不是開始創造的，所以說這個未來，不同於三世（過去、現在、未來），一定要等待造業，才能成為有。雖然原本就自己存在，然而未來沒有生起，已經來使用，所以需要了因（認識的原因）。然後才應該想要顯現它的果體圓滿具足，所以為它設定名稱。這樣，萬德的意義，沒有窮盡。
【English Translation】 English version: Imperishable. Now, this scripture takes the ultimate subtle 'existence' as its guide and the permanent Buddha-nature as its fundamental principle. Clarifying icchantika (those who have severed their roots of goodness), the right cause remains unchanged; distinguishing the Dharmakāya (the true body of the Buddha), the perfect fruit is clearly evident. This can be said to be the most complete teaching, the most ultimate explanation. 'Sūtra' means 'pathway'. In India, all texts that explain principles are generally called Sūtra. Sūtra contains many meanings, such as birth, subtle emergence, gushing spring, and plumb line. As for the meaning of 'pathway', it is only one of them. However, the books of the Liang dynasty all use 'Sūtra' as their title, so those who are versed in the matter simplify it, grasping the essentials and calling it that. In this way, it neither violates the meaning of encompassing and summarizing, nor does it go against custom and become simplified. Fa Zhi (a person's name) said: 'Words and images arise, forming names from within numbers, arising from accumulation. As for the perfect man (sage) and the divine path, since they have no images or words, how can they have names and forms? The perfect path cannot be universally spoken of, so a name that encompasses virtues is used, reluctantly called Nirvāṇa (extinction).』 This is the sound of India. To fully preserve the foreign name, it should be said as Parinirvāṇa. This foreign name has many meanings, and there is no sound here to correspond to translate it, so the foreign name is retained. Since names are borrowed as its name, and words are borrowed to express it, then talking about principles is also borrowing words. If words can be borrowed, please try to say it. The source of Nirvāṇa is truth, surpassing the surface of numbers, cutting off beyond the signs of darkness. Speaking of its profound understanding, it lies in the original existence. The so-called original existence is mysteriously referring to future existence separated by lifetimes. It is not saying that it exists in the present same lifetime. If the future is considered to exist, then things like endowed consciousness already exist on their own when there is no cause created, so it is said to be originally existent. If it originally exists when there is no cause created, then it does not need karmic conditions as its beginning, so it is not the beginning of creation. Since it is not the beginning of creation, it is said that this future is different from the three times (past, present, future), and one must wait for the creation of karma to become existent. Although it originally exists on its own, the future has not arisen, and it has already come to be used, so a condition of understanding is needed. Then one should want to manifest its fruit body completely and fully, so a name is set for it. In this way, the meaning of myriad virtues is endless.
非涅槃義也。故始開伊字。便寄三德。以明涅槃。表異昔說也。何者。昔教以身智是有為。未脫果縛。須滅身智。始是無為說此滅法。為無為解脫也。若此滅法。可得說為解脫滅度無為樂凈諸義。故對生死即說之。為無餘涅槃也。是為昔說涅槃。亦有多義。但不得說身智耳。所以三事俱無也。今既無餘極教。有異於昔。必須存三德。即身智而為解脫矣。存三德者。顯三德一體。為涅槃法。法皆有德。為涅槃義也。三德體為涅槃法者。經言法名自體故。以體為法也。三德為涅槃義者。以三德在法。則法有三義。故三德義。皆為涅槃義也。言法身為涅槃義者。法以法則為用。身是體之異名。良以。其體可法。故名為法身。今常住涅槃。既有體可法。故以法身義。為涅槃義也。般若義為涅槃義者。般若以鑒解為功。常住涅槃。既言有體。則無知而無不知。即是般若。故以般若義。為涅槃義也。解脫義為涅槃義者。解脫以脫縛為義。常住涅槃。其體雖在。然因縛果縛。二俱解脫。故以解脫義。為涅槃義也。昔說涅槃。既言身智二俱盡滅。所以二俱明之。其餘諸義。二教通有。事同解脫。略而不辨也。唯我義功在覺者。涅槃是法寶。人法既殊。無俟有釋也。若凡是萬德義。皆為涅槃義。則法是圓法。名亦圓名。名法兩圓。始盡至
【現代漢語翻譯】 現代漢語譯本： 這並非涅槃的真正含義。因此，一開始就闡述『伊』字（I-字，指《涅槃經》中以「伊」字開頭的教義），便寄託了法身（Dharmakaya，佛的法性之身）、般若（Prajna，智慧）和解脫（Mukti，從束縛中解脫）這三種功德，以此來闡明真正的涅槃，表明它與以往的說法不同。為什麼這樣說呢？以往的教義認為，身和智是有為法（Samskrta，因緣和合而生的事物），尚未脫離果報的束縛，必須滅除身和智，才能達到無為法（Asamskrta，非因緣和合而生的事物），所以說這種滅法，是無為的解脫。如果這種滅法，可以被說成是解脫、滅度、無為、快樂、清凈等含義，那麼相對於生死輪迴，就稱之為無餘涅槃（Parinirvana，完全的涅槃）。這就是以往所說的涅槃，也包含多種含義，只是不能包含身和智。所以說，以往的涅槃是身、智和相關功德三者皆無。現在，既然是無餘的終極教義，就與以往不同，必須儲存法身、般若和解脫這三種功德，即以身和智作為解脫。儲存這三種功德，是爲了彰顯這三種功德是一體的，是涅槃之法。一切法都具有功德，這就是涅槃的含義。三德的本體是涅槃之法，經書上說，『法』的名稱就是『自體』，所以以本體作為法。三德是涅槃的含義，因為三德存在於法中，那麼法就具有三種含義，所以三德的含義，都是涅槃的含義。說法身是涅槃的含義，是因為法以法則為作用，身是本體的別名。實在是因為，這個本體可以作為法則，所以稱為法身。現在常住的涅槃，既然有本體可以作為法則，所以以法身的含義，作為涅槃的含義。般若是涅槃的含義，是因為般若以鑑別和理解為功用，常住的涅槃，既然說有本體，那麼就是無知而無所不知，這就是般若，所以以般若的含義，作為涅槃的含義。解脫是涅槃的含義，是因為解脫以脫離束縛為含義，常住的涅槃，它的本體雖然存在，然而因的束縛和果的束縛，都已解脫，所以以解脫的含義，作為涅槃的含義。以往所說的涅槃，既然說身和智二者都完全滅盡，所以二者都明確說明。其餘的各種含義，兩種教義是共通的，事情與解脫相同，所以省略而不辨析。只有『我』的含義，功用在於覺悟者，涅槃是法寶（Dharma-ratna，佛法的珍寶），人和法既然不同，就不需要解釋了。如果凡是萬德的含義，都是涅槃的含義，那麼法就是圓滿的法，名稱也是圓滿的名稱，名稱和法兩者都圓滿，從開始到結束都是如此。
【English Translation】 English version: This is not the meaning of Nirvana. Therefore, at the very beginning of the 『I』 character (I-character, referring to the teachings in the Nirvana Sutra that begin with the character 'I'), it entrusts the three virtues of Dharmakaya (the Dharma body of the Buddha), Prajna (wisdom), and Mukti (liberation from bondage) to clarify the true Nirvana, indicating that it is different from previous statements. Why is this so? Previous teachings considered the body and wisdom to be conditioned dharmas (Samskrta, things arising from causes and conditions), not yet free from the bonds of karmic retribution, and that the body and wisdom must be extinguished to attain unconditioned dharma (Asamskrta, things not arising from causes and conditions). Therefore, this extinguishing dharma is said to be unconditioned liberation. If this extinguishing dharma can be said to be liberation, extinction, unconditioned, happiness, purity, and other meanings, then relative to the cycle of birth and death, it is called Parinirvana (complete Nirvana). This is the Nirvana spoken of in the past, which also contains multiple meanings, but cannot include the body and wisdom. Therefore, it is said that the Nirvana of the past is the absence of the body, wisdom, and related merits. Now, since it is the ultimate teaching of no remainder, it is different from the past, and it is necessary to preserve the three virtues of Dharmakaya, Prajna, and Mukti, that is, to take the body and wisdom as liberation. Preserving these three virtues is to highlight that these three virtues are one, and are the Dharma of Nirvana. All dharmas have merit, and this is the meaning of Nirvana. The substance of the three virtues is the Dharma of Nirvana. The scriptures say that the name of 『Dharma』 is 『self-nature』, so the substance is taken as Dharma. The three virtues are the meaning of Nirvana, because the three virtues exist in the Dharma, then the Dharma has three meanings, so the meanings of the three virtues are all the meanings of Nirvana. To say that Dharmakaya is the meaning of Nirvana is because Dharma takes the law as its function, and the body is another name for the substance. It is truly because this substance can be taken as the law, so it is called Dharmakaya. Now that the permanent Nirvana has a substance that can be taken as the law, the meaning of Dharmakaya is taken as the meaning of Nirvana. Prajna is the meaning of Nirvana because Prajna takes discernment and understanding as its function. Since permanent Nirvana is said to have a substance, then it is ignorance and yet knows everything, and this is Prajna, so the meaning of Prajna is taken as the meaning of Nirvana. Liberation is the meaning of Nirvana because liberation takes freedom from bondage as its meaning. Although the substance of permanent Nirvana exists, the bondage of cause and the bondage of effect have been liberated, so the meaning of liberation is taken as the meaning of Nirvana. The Nirvana spoken of in the past said that the body and wisdom are completely extinguished, so both are clearly stated. The remaining meanings are common to both teachings, and the matter is the same as liberation, so they are omitted and not analyzed. Only the meaning of 『self』 lies in the enlightened one, and Nirvana is the Dharma-ratna (the jewel of the Buddha's teachings). Since people and Dharma are different, there is no need for explanation. If all the meanings of myriad virtues are the meaning of Nirvana, then the Dharma is the perfect Dharma, and the name is also the perfect name. Both name and Dharma are perfect, from beginning to end.
人神道之極致。故名涅槃也。復以大大之者。顯其名理俱極也。昔二事盡滅。未是所以大。今明涅槃。其體圓滿。理既應名。名不失理。名理俱極。始是所以大也。經者。唯金口所吐言理。乃得稱經。弟子製作。非佛印可。不得稱也。何者。經之字訓。略有二義。一訓言常。其二言由。常者。夫至人智極而後言。言必稱理矣。眾聖莫能改言。故言常也。出凡入聖。靡不由之。佛之所說。既窮茲二。故得稱為經也。弟子所說。理有所未鑒。言有所未真。既于常由二義。有所未極。故不得稱為經。是以維摩勝鬘。雖有所說。要須佛印可。方得稱經。
案。法安曰。涅槃之為名言乎。至極果也。此極果者。微過形聲。妙絕筌寄。有累斯遣。是德必備。故能超逾生滅。凝然常存。何以言之。夫照法未窮。新知移其神。惑累為因。故其起必謝。今此極果。體無塵翳。為明因所生。嶷爾而常。不其宜乎。將以汲物。乃寄言三德。以其唯法為體。號曰法身。惑累斯亡。稱為解脫。所照靡遺。謂之般若。法身一名。標其妙體。智斷兩稱。舉其勝德。略言此三。則已總攝眾美矣。天竺一名。合此三訓。此出一稱。不窮其致。故仍彼胡音。用標經首也。大者。夫涅槃之名。名總眾義。從因地未滿。預有斯稱。故加一大字。使宗致曉然
【現代漢語翻譯】 現代漢語譯本：人與神所能達到的最高境界，因此稱之為涅槃（Nirvana，寂滅）。又用『大大』來修飾，是爲了彰顯其名與理都達到了極致。過去所說的二事（指煩惱和業）盡滅，還不能說是『大』。現在所說的涅槃，其本體圓滿無缺，理與名相符，名不離理，名和理都達到極致，這才稱得上是『大』。『經』（Sutra，佛經）是指只有佛親口所說的言語和道理，才能稱為『經』。弟子們自己創作的，沒有得到佛的認可，就不能稱為『經』。為什麼呢？『經』這個字的含義，略有兩層意思：一是訓為『常』，二是訓為『由』。所謂『常』，是指至人智慧達到極點之後所說的話，必然符合真理。眾聖都無法更改其言語，所以說是『常』。出離凡夫，進入聖境，沒有不通過它的。佛所說的話，既窮盡了這兩種含義，所以才能稱為『經』。弟子們所說的話，道理有所未明，言語有所不真，既然在『常』和『由』這兩層含義上，有所未達到極致，所以不能稱為『經』。因此，維摩詰（Vimalakirti）和勝鬘夫人（Srimala Devi）雖然有所說法，也必須得到佛的認可，才能稱為『經』。
法安（Fa'an，人名）說：涅槃這個名稱，是用來指稱最極的果位。這個最極的果位，微妙地超越了形體和聲音，精妙地擺脫了言語的束縛。一切的累贅都被捨棄，這種功德必然具備，所以能夠超越生死，凝然常存。為什麼這麼說呢？因為對法的照見沒有窮盡，新的認知會轉移其精神，迷惑和牽累是原因，所以它的生起必然會消逝。現在這個最極的果位，本體沒有塵埃遮蔽，因為是光明的原因所生，堅定而常在，不是應該的嗎？將要用來汲取眾生，所以寄託于言語來闡述三德（Three Virtues）。因為它唯有法為本體，所以稱為法身（Dharmakaya，法身）。迷惑和牽累都消亡了，稱為解脫（Liberation）。所照見的沒有遺漏，稱為般若（Prajna，智慧）。法身這個名稱，標示了其微妙的本體。智和斷這兩個名稱，舉出了其殊勝的功德。簡略地說這三者，就已經總括了所有的美好。天竺（India）的一個名稱，包含了這三種訓釋。這裡只說一個名稱，沒有窮盡其含義，所以仍然使用梵語的音譯，來標示在經的首部。『大』，涅槃這個名稱，總括了眾多的含義，從因地沒有圓滿時，就預先有了這個稱呼，所以加上一個『大』字，使宗旨和意義更加明瞭。
【English Translation】 English version: The ultimate state attainable by humans and gods is called Nirvana (extinction). The use of 'greatly great' further emphasizes that both its name and principle have reached the extreme. The past statement that the two things (referring to afflictions and karma) are completely extinguished is not yet considered 'great.' The Nirvana now spoken of has a complete and flawless essence. The principle aligns with the name, and the name does not deviate from the principle. Only when both name and principle reach the extreme can it be called 'great.' 'Sutra' (Buddhist scripture) refers only to the words and principles spoken by the Buddha himself, which can be called 'Sutra.' Works created by disciples without the Buddha's approval cannot be called 'Sutra.' Why? The meaning of the word 'Sutra' has roughly two meanings: first, it is interpreted as 'constant,' and second, it is interpreted as 'by means of.' 'Constant' means that the words spoken by a perfect being after reaching the peak of wisdom must conform to the truth. All sages cannot change their words, so they are said to be 'constant.' Leaving the ordinary and entering the sacred is invariably achieved through it. The Buddha's words exhaust these two meanings, so they can be called 'Sutra.' The words spoken by disciples have principles that are not yet clear and words that are not yet true. Since they have not reached the extreme in the two meanings of 'constant' and 'by means of,' they cannot be called 'Sutra.' Therefore, although Vimalakirti and Srimala Devi have spoken, they must be approved by the Buddha to be called 'Sutra.'
Fa'an (a personal name) said: The name Nirvana refers to the ultimate fruit. This ultimate fruit subtly transcends form and sound, and exquisitely escapes the constraints of language. All burdens are abandoned, and this virtue is necessarily possessed, so it can transcend birth and death and remain eternally still. Why do I say this? Because the illumination of the Dharma is not exhausted, new knowledge will shift its spirit, and delusion and entanglement are the cause, so its arising will inevitably pass away. Now, this ultimate fruit has no dust obscuring its essence, because it is born of the cause of light, firm and constant, shouldn't it be? It will be used to draw beings, so it is entrusted to language to explain the Three Virtues. Because it only has Dharma as its essence, it is called Dharmakaya (Dharma Body). Delusion and entanglement have disappeared, called Liberation. What is illuminated is not missed, called Prajna (Wisdom). The name Dharmakaya indicates its subtle essence. The two names of Wisdom and Cessation highlight its superior virtues. Briefly speaking of these three, it has already encompassed all the beauty. One name in India contains these three interpretations. Here, only one name is mentioned, without exhausting its meaning, so the transliteration of Sanskrit is still used to mark the beginning of the Sutra. 'Great,' the name Nirvana encompasses many meanings. From the time when the causal ground was not complete, this name was already foreseen, so the word 'Great' is added to make the purpose and meaning clearer.
也。
案。曇準曰。蓋是吉祥之靈府。生白之虛室也。撿因則行逾十地。核果則妙極摳始。冥造弗能移。玄運莫之動。一寂孔神。此以常為宗也。然群美不可盡言。故偏寄三德。取其洞照虛明。目之般若。應不搖寂。字曰法身。結惑都亡。謂之解脫。三義既彰。涅槃稱在。大是梁方之言。涅槃是西域通語。彼訓多含。此方無以偏譯。故直存胡本。以為題目。
標出敘中要義。
釋名第一 辨體第二 敘本有第三 談絕名第四 釋大字第五 解經字第六 核教意第七 判科段第八
右八例
釋名第一
案。僧亮敘曰。如來神道之極號。常樂八味之都名。而此異俗之音。有楚夏之別。所謂涅槃泥洹泥曰也。涅槃乃中正天竺音也。名含眾義。此方無以為譯。法瑤。曇濟。寶亮。曇愛。智秀。法智。法安。曇準悉同。而法瑤所敘。如有不同云。故曰一名之中。有無量名也。案尋此而言是。則涅槃之名。非直止含眾義。亦含眾名也。又寶亮云。雖復同無翻譯。不云名含眾義。乃云訓況指釋義也。敘曰。聖既出彼。此方無以正翻。但文中訓況指義釋而已也。法安亦曰。訓出衆義也。道生曰。正名云滅。取其義訓。自復多方。今此經明常。使伏其迷。其迷永伏。然後得悟。悟則眾迷斯滅。
【現代漢語翻譯】 現代漢語譯本：
也。
案。曇準說：『這大概是吉祥的靈府，產生清凈智慧的虛室。考察其因，則修行超越十地（Dashabhumika，菩薩修行成佛的十個階段）。覈對其果，則精妙達到開創之始。冥冥中的創造無法轉移，玄妙的執行不可動搖。一寂之中蘊含著全部精神，因此以常為根本。』然而美好的事物不可盡述，所以偏重於寄託三種德行。取其洞徹照耀虛空光明，稱之為般若（Prajna，智慧）。應物而不動搖寂靜，稱之為法身（Dharmakaya，佛的法性之身）。煩惱惑業全部消亡，稱之為解脫（Nirvana，從輪迴中解脫）。三種含義既然彰顯，涅槃（Nirvana，寂滅）之名便存在。『大』是梁地的說法，涅槃是西域通用的語言。那個詞包含多種含義，這裡無法用一個詞來翻譯，所以直接保留梵語原文，作為題目。
標出敘文中的重要意義：
釋名第一（解釋名稱） 辨體第二（辨析體性） 敘本有第三（敘述本有） 談絕名第四（談論超越名稱） 釋大字第五（解釋『大』字） 解經字第六（解釋經文中的字） 核教意第七（覈實教義） 判科段第八（判別科段）
右邊是八個例子
釋名第一
案。僧亮在序文中說：『如來（Tathagata，佛的稱號）神妙之道的極致稱號，常樂（永恒的喜樂）八味的共同名稱。而這種不同的習俗的語音，有楚國和夏朝的區別。』所謂涅槃、泥洹、泥曰，涅槃是中正的天竺（印度）語音。名稱包含多種含義，這裡無法用一個詞來翻譯。法瑤、曇濟、寶亮、曇愛、智秀、法智、法安、曇準都相同。而法瑤所敘述的，如有不同，說：『所以一個名稱之中，有無量名稱。』考察尋思這些話，那麼涅槃這個名稱，不僅僅包含多種含義，也包含多種名稱。又寶亮說：『雖然同樣沒有翻譯，但不說名稱包含多種含義，而是說訓釋情況指向解釋含義。』序文中說：『聖人既然出現在那裡，這裡無法正確翻譯，但文中訓釋情況指向解釋含義而已。』法安也說：『訓釋出多種含義。』道生說：『正確的名稱說是滅，取其義理訓釋，自然有很多方法。現在這部經闡明常，使迷惑的人降伏其迷惑。其迷惑永遠降伏，然後才能領悟。領悟了，那麼各種迷惑就會消滅。』
【English Translation】 English version:
Also.
Note: Tan Zhun said, 'This is probably the spiritual mansion of auspiciousness, the empty chamber that produces pure wisdom. Examining its cause, the practice surpasses the Ten Grounds (Dashabhumika, the ten stages of a Bodhisattva's path to Buddhahood). Assessing its fruit, its subtlety reaches the very beginning. Mysterious creation cannot be moved, and profound operation cannot be shaken. In one stillness lies complete spirit; therefore, permanence is its foundation.' However, all beautiful things cannot be fully expressed, so it focuses on entrusting three virtues. Taking its penetrating illumination of empty brightness, it is called Prajna (wisdom). Responding without wavering in stillness, it is called Dharmakaya (the Dharma body of the Buddha). All afflictions and delusions are extinguished, it is called Nirvana (liberation from the cycle of rebirth). Since the three meanings are manifested, the name Nirvana exists. 'Da' (Great) is the saying of Liang, and Nirvana is the common language of the Western Regions. That term contains many meanings, and there is no way to translate it with one word here, so the original Sanskrit is retained as the title.
Highlighting the essential meanings in the preface:
Explanation of the Name (釋名第一), Discernment of the Substance (辨體第二), Narration of the Original Existence (敘本有第三), Discussion of Transcending Names (談絕名第四), Explanation of the Character 'Great' (釋大字第五), Interpretation of the Characters in the Sutra (解經字第六), Verification of the Teaching's Meaning (核教意第七), Judgment of the Sections and Divisions (判科段第八)
The above are eight examples.
Explanation of the Name (釋名第一)
Note: In the preface, Sengliang said, 'The ultimate title of the Tathagata's (Buddha's title) spiritual path, the common name of the constant joy (eternal bliss) of the eight flavors.' And this different custom's pronunciation has the distinction between Chu and Xia. The so-called Nirvana, Nirvahana, and Nirvada, Nirvana is the correct Indian (Tianzhú) pronunciation. The name contains many meanings, and there is no way to translate it with one word here. Fa Yao, Tan Ji, Bao Liang, Tan Ai, Zhi Xiu, Fa Zhi, Fa An, and Tan Zhun are all the same. And what Fa Yao narrated, if there is any difference, says, 'Therefore, within one name, there are immeasurable names.' Examining and pondering these words, then the name Nirvana not only contains many meanings but also contains many names. Also, Bao Liang said, 'Although there is also no translation, it does not say that the name contains many meanings, but rather that the explanatory situation points to explaining the meaning.' The preface says, 'Since the sage appeared there, there is no way to translate it correctly here, but the explanatory situation in the text points to explaining the meaning only.' Fa An also said, 'Explaining many meanings.' Dao Sheng said, 'The correct name says extinction, taking its righteous explanation, naturally there are many methods. Now this sutra elucidates permanence, causing those who are deluded to subdue their delusion. Their delusion is forever subdued, and then they can awaken. Once awakened, then all delusions will be extinguished.'
以之歸名。其唯常說乎。又菩薩住斯經者。則已伏滅諸累。雖未造極。便能示般涅槃。眾示無妙涅槃。復以無不示為大也。更用茲稱經。蓋是重美盡善矣。慧朗述法瑤曰。此言寂滅。謂即心識不可得之名也。又述曇纖曰。此言無累。僧宗曰。此言解脫。尋無累之與解脫。名殊而義一。故是離縛之謂耳。然而解之與脫。俱是德名。無累之稱。兼所去也。案僧肇論曰。此言滅度。亦曰無為。蓋是滅生死度彼岸。寂怕之謂也。會稽慧基。同彼云此言無為。智藏法雲。同彼云此言滅度。明駿案。雖無正翻譯。而非眾德之都名。乃是無累之總稱也。何者。下文曰。般涅言不。亦言無。槃那言生。亦言滅。於是。具列無累之名。以為訓釋也。
辨體第二
案。道生曰。夫真理自然。悟亦冥符。真則無差。悟豈容易。不易之體。為湛然常照。但從迷乖之。事未在我耳。茍能涉求。便反迷歸極。僧亮敘曰。無學地法。皆是其體。佛略說三。以標神道。一曰般若。二曰法身。三曰解脫也。法瑤敘曰。涅槃至號。其義贍博。豈唯般若等三。以極其致。但略舉其要。然則此三。名殊而實同。非體異者也。如其體別。則同因成假名之法。虛而不實。豈得稱常。僧宗敘曰。累患既息。體備眾德。略舉其三。可以貫眾。然此三德。體一
【現代漢語翻譯】 現代漢語譯本：用這個來命名（此經）。這難道不是通常所說的嗎？而且菩薩安住於此經，就已經降伏消滅了各種煩惱。即使尚未達到最高的境界，也能示現般涅槃（Parinirvana，完全的涅槃）。（佛）示現沒有奇妙的涅槃，又以沒有不示現作為偉大之處。再次用這個來稱呼此經，大概是再次讚美其盡善盡美。慧朗解釋法瑤的話說：『這裡說的寂滅，是指心識不可得的名稱。』又解釋曇纖的話說：『這裡說的無累。』僧宗說：『這裡說的解脫。』探究無累與解脫，名稱不同而意義相同，所以是脫離束縛的意思。然而解與脫，都是德行的名稱，無累的稱呼，兼顧了所去除的（煩惱）。根據僧肇的論述說：『這裡說的滅度，也叫無為，是滅生死，度彼岸，寂靜安寧的意思。』會稽慧基，同意他的說法，認為這裡說的是無為。智藏法雲，同意他的說法，認為這裡說的是滅度。明駿認為，雖然沒有正式的翻譯，但它不是眾多德行的總名，而是無累的總稱。為什麼呢？下文說：『般涅（Parinirvana）說是，也說無，槃那（Panna）說是生，也說是滅。』於是，詳細列舉了無累的名稱，作為訓釋。
辨體第二
根據道生的說法：『真理是自然而然的，領悟也暗合真理。真理沒有差別，領悟豈是容易的？不易的本體，是湛然常照的，只是因為迷惑而背離了它，事情還沒有在我這裡發生罷了。如果能夠涉足探求，就能反迷歸真。』僧亮敘述說：『無學地的法，都是它的本體。佛略說三種，來標示神妙的道理：一是般若（Prajna，智慧），二是法身（Dharmakaya，佛的法性之身），三是解脫（Moksha，解脫）。』法瑤敘述說：『涅槃（Nirvana，寂滅）是最高的稱號，它的意義博大精深，豈止是般若等三種，來達到它的極致。只是略舉了它的要點。』那麼這三種，名稱不同而實質相同，不是本體不同的。如果它們的本體不同，就如同因緣和合而成的假名之法，虛而不實，怎麼能稱之為常呢？僧宗敘述說：『煩惱患難既然止息，本體具備各種德行，略舉其中的三種，可以貫穿全部。』然而這三種德行，本體是一樣的。
【English Translation】 English version: To give it this name. Isn't this what is commonly said? Moreover, a Bodhisattva who dwells in this Sutra has already subdued and extinguished all afflictions. Even if they have not yet reached the highest state, they can demonstrate Parinirvana (complete Nirvana). (The Buddha) demonstrates that there is no wondrous Nirvana, and also takes not demonstrating as greatness. To call this Sutra by this name again is probably to praise its perfect goodness again. Huilang explained Fa Yao's words, saying: 'The extinction mentioned here refers to the name of the unobtainable mind-consciousness.' He also explained Tanqian's words, saying: 'The 'without accumulation' mentioned here.' Sengzong said: 'The 'liberation' mentioned here.' Investigating 'without accumulation' and 'liberation,' the names are different but the meanings are the same, so it means being free from bondage. However, 'liberation' and 'release' are both names of virtue, and the term 'without accumulation' also includes what is removed (afflictions). According to Sengzhao's discussion, 'The extinction mentioned here is also called non-action, which means extinguishing birth and death, crossing to the other shore, and being tranquil and peaceful.' Huiji of Kuaiji agreed with him, believing that what is said here is non-action. Zhizang Fayun agreed with him, believing that what is said here is extinction. Mingjun believes that although there is no formal translation, it is not the general name of many virtues, but the general term for 'without accumulation.' Why? The following text says: 'Parinirvana is said to be yes, and also said to be no; Panna is said to be birth, and also said to be extinction.' Therefore, the names of 'without accumulation' are listed in detail as an explanation.
Discriminating the Substance, Chapter Two
According to Daosheng: 'True principle is natural, and enlightenment also secretly accords with true principle. True principle has no difference, how can enlightenment be easy? The unchanging substance is clear and constantly illuminating, but it is only because of delusion that it deviates from it, and the matter has not yet happened to me. If one can venture to seek, one can return from delusion to the ultimate.' Sengliang narrated: 'The Dharma of the stage of no-more-learning is all its substance. The Buddha briefly speaks of three to indicate the divine principle: first, Prajna (wisdom), second, Dharmakaya (the Dharma-nature body of the Buddha), and third, Moksha (liberation).' Fa Yao narrated: 'Nirvana (extinction) is the highest title, and its meaning is broad and profound, not only Prajna and the other two to reach its ultimate. It only briefly mentions its essentials.' Then these three, the names are different but the substance is the same, not that the substances are different. If their substances are different, they are like the Dharma of false names formed by conditions, empty and unreal, how can they be called constant? Sengzong narrated: 'Since afflictions and sufferings have ceased, the substance possesses various virtues, and briefly mentioning three of them can penetrate all.' However, these three virtues have the same substance.
而義異。就一體之上。義目有三也。寶亮敘曰。障累既盡。萬行歸真。無德不滿。眾用皆足。轉因字果。名大涅槃。然其德淵曠。難可備舉。略陳其要。理可有三。一謂正法寶城。二標別德。三寄工用。何者。夫涅槃無體。為眾德所成。取況寶城。以喻斯旨也。別德者。謂大常大我等。此是成涅槃之勝因也。工用者。謂歸依洲渚。能使物免苦。而獲安也。智秀敘曰。體者。圓極妙有之本也。德者。般若法身解脫之流也。談德雖眾。論體唯一。何者。即圓極有可軌之義。曰法身。有靜照之功。曰般若。有無累之德。曰解脫。是則即解脫之體可軌。亦可軌之體能照。更無別體。而有德也。案舊所詳習。有二種解釋。一謂。圓極果體。真實妙有。非如假名。但以有用而無體也。一謂。涅槃無體。假眾德以成。豈得不空耶。慧朗述法瑤曰。生死涅槃。義分為二謂十二因緣顛倒故有。即因緣無性。是名涅槃。豈待離煩惱已。有妙有可得而不空乎。故般若經云。設有法。過於涅槃。亦說如幻如夢矣。又述纖愛宗等舊釋云。萬行得圓極之果。果體是實。而隨德立義。非假眾義共成一體也。法安曰。涅槃雖假眾德為體。而異五陰成人也。何者。人及五陰。假實斯空。今涅槃雖空。而眾德是實也。
敘本有第三
案。道生敘
【現代漢語翻譯】 現代漢語譯本： 而意義不同。就一體之上，義理名目有三種。寶亮敘述說：『障礙和累贅既然已經消除殆盡，各種修行都歸於真如，沒有哪種功德是不圓滿的，各種作用都充足完備。轉變因地的「字」為果地的「果」，名為大涅槃。』然而它的功德深遠廣闊，難以全部列舉，略微陳述它的要點，義理大概有三種：第一種稱為正法寶城，第二種標明特別的功德，第三種寄託功用。為什麼這樣說呢？涅槃沒有實體，是由各種功德所成就的，取譬如寶城，來比喻這個宗旨。特別的功德，指的是大常、大我等，這是成就涅槃的殊勝原因。功用，指的是歸依的洲渚，能夠使眾生免除痛苦，而獲得安樂。智秀敘述說：『體，是圓滿至極、微妙存在的根本。德，是般若、法身、解脫的流露。』談論功德雖然眾多，但論及本體只有一個。為什麼這樣說呢？圓滿至極的存在具有可遵循的意義，稱為法身；具有寂靜照了的功用，稱為般若；具有沒有累贅的功德，稱為解脫。這樣說來，就是解脫的本體可以遵循，也可以遵循的本體能夠照了，沒有另外的本體，而只有功德。按照以前所詳細學習的，有兩種解釋：一種認為，圓滿至極的果體，是真實微妙的存在，不像虛假的名相，只是有作用而沒有本體。另一種認為，涅槃沒有本體，憑藉各種功德而成就，難道不是空性的嗎？慧朗引用法瑤的話說：『生死和涅槃，從義理上分為兩種，因為十二因緣顛倒的緣故而有生死，也就是因緣沒有自性，這就是涅槃。難道要等到離開煩惱之後，才有微妙的存在可以獲得而不是空性的嗎？』所以《般若經》說：『即使有法，勝過涅槃，也說是如幻如夢。』又引用纖愛宗等以前的解釋說：『各種修行得到圓滿至極的果報，果體的確是真實的，而隨著功德建立義理，不是憑藉各種義理共同成就一個本體。』法安說：『涅槃雖然憑藉各種功德作為本體，但不同於五陰形成人。』為什麼這樣說呢？人和五陰，虛假的和真實的都是空性的，現在涅槃雖然是空性的，但各種功德是真實的。 敘述本有第三 按照道生的敘述
【English Translation】 English version: And the meanings differ. Regarding the one entity, there are three categories of meanings. Bao Liang narrates, 'Since obstacles and burdens are completely eliminated, all practices return to Suchness, no virtue is incomplete, and all functions are fully sufficient. Transforming the 'seed' of cause into the 'fruit' of effect is called the Great Nirvana.' However, its virtues are profound and vast, difficult to enumerate completely. Briefly stating its essentials, the principles can be roughly divided into three: first, it is called the 'Treasure City of the Right Dharma'; second, it marks distinct virtues; and third, it embodies functions. Why is this so? Nirvana has no substance; it is formed by various virtues. It is likened to a treasure city to illustrate this purpose. Distinct virtues refer to the Great Permanence, the Great Self, etc., which are the excellent causes for achieving Nirvana. Functions refer to the refuge and haven that can enable beings to escape suffering and attain peace. Zhi Xiu narrates, 'The substance is the root of perfect and subtle existence. The virtues are the outflow of Prajna, Dharmakaya, and Liberation.' Although there are many discussions of virtues, there is only one discussion of substance. Why is this so? Perfect existence has the meaning of being a model, called Dharmakaya; it has the function of silent illumination, called Prajna; it has the virtue of being free from burdens, called Liberation. Thus, the substance of Liberation can be a model, and the substance that can be a model can illuminate. There is no other substance, but only virtues. According to previous detailed studies, there are two kinds of explanations: one believes that the perfect fruit-substance is a real and subtle existence, not like a false name, which only has function but no substance. The other believes that Nirvana has no substance, but is achieved by various virtues. How can it not be empty? Hui Lang quotes Fa Yao, 'Birth and death and Nirvana are divided into two in terms of meaning. Because of the inversion of the twelve links of dependent origination, there is birth and death, that is, dependent origination has no self-nature, which is called Nirvana. Do we have to wait until after leaving afflictions to have a subtle existence that can be obtained and is not empty?' Therefore, the Prajna Sutra says, 'Even if there is a Dharma that surpasses Nirvana, it is also said to be like a phantom or a dream.' Also, quoting the old explanations of the Xian Ai sect, etc., 'All practices obtain the perfect fruit, the fruit-substance is indeed real, and meaning is established according to virtue, not by various meanings jointly forming one substance.' Fa An said, 'Although Nirvana takes various virtues as its substance, it is different from the five skandhas forming a person.' Why is this so? People and the five skandhas, the false and the real, are all empty. Now, although Nirvana is empty, the various virtues are real. Narrating the Original Existence, Part Three According to Dao Sheng's narration
曰。歸極得本。而似始起。始則必終。常以之昧。若尋其趣。乃是我始會之。非照今有。僧亮敘曰。般涅言不。亦名為無。槃者名生。亦名為因。不從作因所得。故無因也。寶亮敘曰。辨生死。以八苦為本。明涅槃以常樂為源。妙質恒而不動。用常改而不毀。無名無相。百非不辨。今涅槃之旨。就用而得稱也。若談真俗。兩體本同。用不相乖。而闇去俗盡。偽謝真彰。朗然為佛也。法智敘曰。幽微難解。在乎本有也。所言本有者。乃是玄指未來隔世為有耳。不言現在世有也。稟識之類。源本未造因時。已自有之。故言本有。是則不待業緣為其始。故非始造矣。故說此未來。不同三世。要待造業。方得為有也。雖然未來未起。未為已用。故須了因。然後方應也。慧朗述法瑤曰。生死不斷。由十二因緣。因緣無性。即是涅槃。豈是始有也。
談絕名第四
案。眾議曰。舊所詳習。有五種解釋。第一妙極法身。寂怕無為。與真如等際。一相無相。豈言德所能及。雖復寄言以往辨。雖辨而絕言。猶因指以得月。月非指也。第二夫言方而理圓。難以辨述。神道冥漠。可會而不可言也。譬輪扁之斫輪。不能傳妙于所授。世諦粗淺。尚難可言。況真諦深妙。而可名乎。第三所謂絕言者。法身之地。絕凡累之名耳。體是妙
【現代漢語翻譯】 現代漢語譯本： 問：迴歸到極致就能得到根本，但看起來又像是從初始開始。開始就必然有終結，人們常常因此感到迷惑。如果探尋其中的趣味，就會發現這正是我最初領悟到的。這並非是照見現在才有的。僧亮解釋說：『般涅』意味著『不』，也稱為『無』。『槃』意味著『生』，也意味著『因』。不是通過造作因緣而得到的，所以是『無因』。寶亮解釋說：辨別生死，以八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）為根本；闡明涅槃，以常樂（常、樂、我、凈）為根源。微妙的本質恒常而不動搖，作用雖然改變卻不會毀壞。沒有名稱，沒有形象，用各種否定都無法辨別。現在所說的涅槃的宗旨，是從作用方面來稱說的。如果談論真諦和俗諦，兩者本體本來相同，作用上也不互相違背，當黑暗去除，世俗消盡，虛偽退謝，真理彰顯，清清楚楚就是佛了。法智解釋說：幽深微妙難以理解，在於其本有。所說的本有，是指玄妙的旨意指向未來隔世而有，而不是指現在世間所有。稟受意識的眾生，在最初未造作因緣時，就已經自己存在了，所以說是本有。這樣就不需要等待業緣作為它的開始，所以不是最初造作的。所以說這種未來，不同於三世（過去、現在、未來），一定要等待造業，才能成為存在。雖然未來還沒有開始，還沒有被使用，所以需要了因（幫助理解真理的因素），然後才能相應。慧朗引用法瑤的話說：生死不斷，是由於十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。因緣沒有自性，就是涅槃，哪裡是開始才有的呢？
談論絕名 第四
根據眾人的議論，舊有的詳細解釋有五種：第一種是妙極法身（佛的絕對的、超越一切現象的身體），寂靜無為，與真如（事物的真實本性）等同，一相（唯一的、普遍的特徵）無相（沒有具體的、可區分的特徵），哪裡是言語所能達到的？即使憑藉言語來辨別，即使辨別了也超越了言語。就像通過手指來認識月亮，月亮並不是手指。第二種是言語是方正的，而道理是圓融的，難以用言語來描述。神妙的道理幽深寂靜，可以領會卻無法用言語表達。就像輪扁（古代的工匠）製作車輪，無法將精妙之處傳授給別人。世俗的道理粗淺，尚且難以用言語表達，更何況真諦深奧微妙，又怎麼能用名稱來表達呢？第三種是所謂『絕言』，是指法身（佛的身體）的境界，超越了凡夫的各種束縛。本體是微妙的。
【English Translation】 English version: He said: 'Returning to the ultimate reaches the root, yet it seems like a beginning. A beginning inevitably has an end, and people are often confused by this. If one seeks its interest, one will find that this is what I initially understood. It is not illuminating what exists now.' Monk Liang explained: ''Nirvana' means 'not,' and is also called 'non-being.' 'Nir' means 'birth,' and also means 'cause.' It is not obtained by creating causes, so it is 'without cause.'' Bao Liang explained: 'Distinguishing between birth and death takes the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not getting what one wants, the flourishing of the five aggregates) as its root; clarifying Nirvana takes constant joy (permanence, joy, self, purity) as its source. The subtle essence is constant and unmoving, and although its function changes, it is not destroyed. It has no name, no form, and cannot be distinguished by any negation. The essence of Nirvana that is now spoken of is named from the aspect of its function. If one discusses the true and the conventional, the two bodies are originally the same, and their functions do not contradict each other. When darkness is removed, the mundane is exhausted, falsehood recedes, and truth is revealed, it is clearly the Buddha.' Fa Zhi explained: 'The profound and subtle is difficult to understand, and lies in its inherent existence. What is meant by inherent existence is that the profound meaning points to future existence separated by lifetimes, not to existence in the present world. Beings endowed with consciousness already exist on their own before the initial creation of causes, so it is said to be inherent. Thus, it does not need to wait for karmic conditions as its beginning, so it is not initially created. Therefore, this future is different from the three times (past, present, future), which must wait for the creation of karma to become existent. Although the future has not yet begun and has not yet been used, it needs a causal factor (factors that help understand the truth) before it can respond.' Hui Lang quoted Fa Yao, saying: 'The cycle of birth and death continues because of the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death). Dependent origination has no self-nature, which is Nirvana. How could it be something that only begins to exist?'
Discussion on Transcending Names, Fourth
According to the consensus, the old detailed explanations are of five kinds: The first is the supremely subtle Dharmakaya (the absolute body of the Buddha, transcending all phenomena), which is tranquil and non-active, equal to Suchness (the true nature of things), one aspect (the unique, universal characteristic) without aspects (without specific, distinguishable characteristics). How can words reach it? Even if one relies on words to distinguish it, even if one distinguishes it, it transcends words. It is like recognizing the moon through a finger; the moon is not the finger. The second is that words are square, while the principle is round, making it difficult to describe in words. The divine principle is profound and silent, can be understood but cannot be expressed in words. It is like Lun Bian (an ancient craftsman) making wheels, unable to transmit the subtlety to others. Mundane principles are shallow and difficult to express in words, let alone the profound and subtle true principle, how can it be expressed by names? The third is that so-called 'transcending words' refers to the realm of the Dharmakaya (the body of the Buddha), which transcends the various fetters of ordinary people. Its essence is subtle.
有尊勝。云何以尊勝之名。而不得耶。第四夫名字是相累之法。若召相累之地。則與所召相稱。若無相之地。雖因召而得。終絕於召也。第五一切諸法。本絕名字。以此而談。豈直法身。亦可目生死為涅槃。目涅槃為生死。今名字已定。謂涅槃絕於生死之名。為可貴耳。
釋大字第五
案。道生敘曰。有不在今。則是莫先為大。既云大矣。所以為常。常必滅累。僧亮曰。大者。明其常故。亦謂大我大樂。後文自有釋也。僧宗曰。謂教大理大也。教大者。此說之前辨因果境行。並未周圓。今日所明究竟了義。故言大也。理大者。昔日三乘涅槃。非實究竟。理中為小。今日身智解脫。在乎累外。理中為大。故言大也。寶亮曰。體相無邊。名之為大也。法智曰。理既應名。名不失理。名理俱極。故言大也。法安曰。昔日雖有涅槃。體德未圓。不得稱大。今日體圓德備。故稱大也。
釋經字第六
案。僧亮敘曰。經者。胡音修多羅。名含五義也。僧宗敘曰。從凡至聖。經由此理也。寶亮曰。學者所由得解也。以此一字。貫一部之文理也。智秀曰。天竺以詮理之文。總曰修多羅。備含眾義。如出生微發涌泉繩墨華鬘之流也。至於經由之義。蓋其一也。法智曰。有二訓。一曰常。謂稱理之言。眾聖莫能改
【現代漢語翻譯】 現代漢語譯本 有尊勝（具有殊勝功德）。為什麼以尊勝之名，卻不能得到呢？第四，夫名字是相互牽累的方法。如果召請相互牽累之地，則與所召請的相應。如果無相之地，即使因為召請而得到，最終也會斷絕於召請。第五，一切諸法，本來就斷絕名字。以此而談，豈止法身（Dharmakaya，佛的法性之身），也可以把生死稱為涅槃（Nirvana，解脫），把涅槃稱為生死。現在名字已經確定，認為涅槃斷絕於生死之名，才是可貴的。
釋大字第五
案。道生敘述說：『有不在今，則是莫先為大。』既然說『大』了，所以是常。常必定滅除牽累。僧亮說：『大』，是說明其常的緣故，也指大我、大樂。後文自有解釋。僧宗說：指教大、理大。教大，是指此說之前辨別因果境行，尚未周全圓滿。今日所明的是究竟了義，所以說『大』。理大，是指昔日三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的涅槃，並非真實究竟，在理中為小。今日身智解脫，在於牽累之外，理中為大，所以說『大』。寶亮說：體相無邊，名為『大』。法智說：理既然應該有名，名不失理，名理都達到極致，所以說『大』。法安說：昔日雖有涅槃，體德未圓滿，不能稱為『大』。今日體圓德備，所以稱『大』。
釋經字第六
案。僧亮敘述說：『經，是胡音修多羅（Sutra，佛經），名含五義。』僧宗敘述說：『從凡至聖，經由此理。』寶亮說：『學者由此而得以理解。』用這一個字，貫穿一部的文理。智秀說：『天竺（India）用詮釋道理的文字，總稱為修多羅，包含眾多意義，如出生、微發、涌泉、繩墨、華鬘之類。至於經由的意義，只是其中之一。』法智說：有兩種解釋。一是常，指稱理之言，眾聖都不能更改。
【English Translation】 English version There is Supreme Victory (having excellent merits). Why is it that with the name of Supreme Victory, it cannot be attained? Fourth, names are methods of mutual entanglement. If one invokes a place of mutual entanglement, it corresponds to what is invoked. If it is a place without characteristics, even if it is attained through invocation, it will ultimately be cut off from invocation. Fifth, all dharmas (laws, teachings) are inherently devoid of names. Speaking in this way, it is not just the Dharmakaya (the body of the Dharma, the body of the Buddha's teachings), but also one can call Samsara (birth and death) Nirvana (liberation), and Nirvana Samsara. Now that names have been established, it is considered valuable that Nirvana is cut off from the name of Samsara.
Explanation of the Character 'Great' - Fifth
According to Daosheng's commentary: 'Having what is not in the present means that nothing precedes greatness.' Since it is called 'great,' it is therefore constant. Constancy must eliminate entanglement. Sengliang said: 'Great' means to explain its constancy, also referring to the great self and great bliss. The following text will explain it. Sengzong said: It refers to the greatness of the teaching and the greatness of the principle. The greatness of the teaching means that the differentiation of cause, effect, realm, and practice before this explanation was not yet complete and comprehensive. What is explained today is the ultimate and complete meaning, therefore it is called 'great.' The greatness of the principle means that the Nirvana of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) of the past was not truly ultimate, and was small in principle. Today, the liberation of body and wisdom is beyond entanglement, and is great in principle, therefore it is called 'great.' Baoliang said: The essence and form are boundless, and it is called 'great.' Fazhi said: Since the principle should have a name, the name does not lose the principle, and both name and principle reach the extreme, therefore it is called 'great.' Fa'an said: Although there was Nirvana in the past, the essence and virtue were not complete, and it could not be called 'great.' Today, the essence is complete and the virtue is fully equipped, therefore it is called 'great.'
Explanation of the Character 'Sutra' - Sixth
According to Sengliang's commentary: 'Sutra is the foreign sound of Sutra, and the name contains five meanings.' Sengzong's commentary says: 'From ordinary to sage, one passes through this principle.' Baoliang said: 'Scholars can understand through this.' This one character connects the text and principle of an entire scripture. Zhixiu said: 'In India, texts that explain principles are generally called Sutra, which contains many meanings, such as birth, subtle development, spring, rope, garland, and so on. As for the meaning of passing through, it is only one of them.' Fazhi said: There are two explanations. One is constant, referring to words that conform to the principle, which cannot be changed by all sages.
也。二曰由。謂出凡入聖之所由也。法安曰。經者。訓釋有二種。一曰常。二曰法也。外國修多羅。有眾多義。亦曰涌泉。亦曰繩墨。今以常義。代彼涌泉。明流注而不竭也。以法義。化彼繩墨。明規矩暮則軌靶不沒也。
核教意第七
案。僧亮敘曰。如來始自道場。終於雙樹。三說涅槃。而二是方便。一是真實。何者。初開三究竟。謂一方便也。但說解脫。是涅槃身智。是有為也。二方便中。雖說法華破三究竟。而身智故。是有為也。今雙樹之說。身智即涅槃故。謂究竟無餘之說也。寶亮敘曰。群品根異則教成五別。猶物迷障重。未能安深。所以先開方便之說。資今圓常之旨。蒙昔教以習心。稍涉虛以入道。體常無常。二輪雙徹。鑒生死為不有之有。涅槃為不無之無。既安真而悟理。識苦空而斷迷。自非修行八道發理緣之知。則煩惑不遣。生死難除。故今教之興。開神明之妙體也。故開宗之始。借喻伊字。不縱不橫。異昔有餘無餘也。僧宗敘曰。今所以唯錄取解脫以標經者。有二義。一明理在萬惑之外。二者斥昔解脫之執。昔日小乘。患身智起動求滅此患。而憑解脫。是故用今之勝。以代昔也。智秀敘曰。如來化始鹿園。旨窮鷲岳。唯明道極灰燼。善必菩提。未辨含情抱氣。悉成無等。但說壽量長遠。
【現代漢語翻譯】 現代漢語譯本： 『也』。第二種解釋是『由』，指的是從凡人到聖人的途徑。法安說：『經』有兩種解釋，一是『常』，二是『法』。在外國，『修多羅』（Sutra）有很多含義，也可以說是『涌泉』，也可以說是『繩墨』。現在用『常』的含義，代替那『涌泉』，表明其流注不竭。用『法』的含義，來轉化那『繩墨』，表明其規矩，即使到了晚上，其軌跡也不會消失。
覈對教義第七
根據僧亮的敘述：如來從菩提樹下開始，到娑羅雙樹下結束，三次宣講涅槃。其中兩次是方便之說，一次是真實之說。哪幾次是方便之說呢？最初開示的三究竟，可以認為是一種方便。只是說解脫，是涅槃的身智，是有為法。第二次方便中，雖然說法華經破除了三究竟，但身智仍然存在，所以還是有為法。現在娑羅雙樹下的說法，身智即是涅槃，所以說是究竟無餘之說。寶亮的敘述是：眾生的根器不同，所以教法有五種差別，就像物體被迷惑所遮蔽，難以安於深處。所以先開示方便之說，用來輔助現在的圓常之旨。憑藉過去的教法來習心，逐漸涉入虛無而進入正道。體悟常與無常，二輪同時徹悟。視生死為非有之有，涅槃為非無之無。既安於真理而領悟道理，認識到苦空而斷除迷惑。如果不是修行八正道，啓發理智和因緣之知，那麼煩惱和迷惑就無法去除，生死輪迴就難以擺脫。所以現在教法的興起，開啟了神妙的本體。所以開宗的開始，借用伊字來比喻，不縱不橫，不同於過去的有餘和無餘之說。僧宗的敘述是：現在只選取解脫來標明經文，有兩個含義。一是說明真理在萬惑之外，二是斥責過去對解脫的執著。過去的小乘，擔心身智的起動，想要滅除這種擔心，而依賴於解脫。所以用現在的殊勝，來代替過去的解脫。智秀的敘述是：如來教化的開始在鹿野苑（Mrigadava），旨歸在鷲峰山（Grdhrakuta）。只說明道的極致是灰身滅智，善的極致是菩提（Bodhi）。沒有分辨出包含情感和氣息的眾生，都能成就無等。只是說了壽命的長遠。
【English Translation】 English version: 'Ye'. The second explanation is 'Yu', referring to the path from ordinary people to saints. Fa'an said: 'Sutra' has two explanations, one is 'constant', and the other is 'dharma'. In foreign countries, 'Sutra' (Sutra) has many meanings, it can also be said to be 'spring', or it can be said to be 'rope and ink'. Now use the meaning of 'constant' to replace that 'spring', indicating that its flow is endless. Use the meaning of 'dharma' to transform that 'rope and ink', indicating that its rules, even in the evening, its trajectory will not disappear.
Verifying the Seventh of Teachings
According to Sengliang's narrative: Tathagata started from under the Bodhi tree (Bodhi tree) and ended under the Sala twin trees (Sala twin trees), and preached Nirvana three times. Two of them are expedient teachings, and one is the true teaching. Which ones are expedient teachings? The three ultimates initially revealed can be regarded as a kind of expediency. Just saying liberation is the body and wisdom of Nirvana, which is conditioned dharma. In the second expediency, although the Lotus Sutra (Lotus Sutra) is said to break the three ultimates, the body and wisdom still exist, so it is still conditioned dharma. Now the saying under the Sala twin trees, the body and wisdom are Nirvana, so it is said to be the ultimate and complete teaching. Baoliang's narrative is: The roots of sentient beings are different, so there are five differences in teachings, just like objects are obscured by confusion and it is difficult to settle in the depths. Therefore, the expedient teachings are first revealed to assist the current meaning of perfect constancy. Rely on the past teachings to practice the mind, gradually enter emptiness and enter the right path. Realize the constant and impermanent, and thoroughly understand the two wheels at the same time. View birth and death as non-existent existence, and Nirvana as non-non-existence. Both settle in the truth and understand the truth, recognize suffering and emptiness and eliminate confusion. If you do not practice the Eightfold Path, enlighten reason and knowledge of conditions, then afflictions and confusion cannot be removed, and the cycle of birth and death is difficult to get rid of. Therefore, the rise of the current teaching opens up the wonderful body of the divine. Therefore, the beginning of the founding of the sect uses the letter 'I' as a metaphor, neither vertical nor horizontal, which is different from the past sayings of remaining and non-remaining. Sengzong's narrative is: Now only selecting liberation to mark the scriptures has two meanings. One is to explain that the truth is outside of all confusion, and the other is to criticize the past attachment to liberation. In the past, the Hinayana (Hinayana) was worried about the arising of body and wisdom, and wanted to eliminate this worry, and relied on liberation. Therefore, the present superiority is used to replace the past liberation. Zhixiu's narrative is: The beginning of Tathagata's teaching was in Mrigadava (Mrigadava), and the purpose was in Grdhrakuta (Grdhrakuta). It only explains that the ultimate of the Tao is the extinction of the body and wisdom, and the ultimate of goodness is Bodhi (Bodhi). It does not distinguish that all sentient beings containing emotions and breath can achieve unparalleled equality. It only talks about the longevity of life.
復倍上數。未明正覺虛凝。湛焉不滅。今此經者。以至極妙有為指南。常住佛性為宗致。明闡提。則正因無改。辨法身。則圓果嶷然。所謂無餘之至教。究竟之極說也。
判科段第八
案。僧亮曰。經出未盡。現分可為四別。第一勸問。第二問。第三答問。第四法輪證也。案曇愛曰。大分有十別。第一序說。即序品也。第二正說。從純陀品。訖金剛身品也。第三流通說。從名字功德品。訖四倒品也。第四佛性說。從如來性品。訖月喻品也。第五嘆經功能。從菩薩品。訖現病品也。第六明依經修行。即五行也。第七齣行體。有功德之義。以向佛果為行義。由功而德為功德義也。第八料簡。上所明佛性。即師子吼品也。第九猶是料簡佛性。廣辨樹王下以來。及今日所明之旨。舉彼善星斷根之事。即迦葉品也。第十明流通。命憍陳如。度十外道。從憍陳如品訖經也。案曇纖曰。大分此經為兩別。前略后廣。就略門中。分為五段。第一序品也。第二開宗。明常住因果。從陀品。訖哀嘆品。第三問。從長壽品訖問也。第四答。從贊迦葉。入大眾問品后也。第五付囑。從爾時大眾白佛訖品也。就廣門中。分為五段。第一廣果。即現病品也。第二廣因。即五行也。第三廣流通。即十功德品也。所以流離光遠來。正為明弘
【現代漢語翻譯】 現代漢語譯本 復倍上數：指數量成倍增長。 未明正覺虛凝：尚未證悟真正的覺悟，心神虛空凝聚。 湛焉不滅：清澈而永不磨滅。 今此經者，以至極妙有為指南，常住佛性為宗致：現在這部經，以最極微妙的存在作為指南，以常住不變的佛性作為根本宗旨。 明闡提，則正因無改；辨法身，則圓果嶷然：闡明一闡提（斷善根者），那麼成佛的正因就不會改變；辨析法身，那麼圓滿的果位就會顯現。 所謂無餘之至教，究竟之極說也：這就是所謂的沒有遺漏的至高教義，究竟圓滿的最終說法。
判科段第八
案。僧亮曰：根據僧亮所說。 經出未盡，現分可為四別：這部經文尚未完全流出，現在可以分為四個部分。 第一勸問，第二問，第三答問，第四法輪證也：第一是勸請提問，第二是提問，第三是回答提問，第四是法輪的印證。 案曇愛曰：根據曇愛所說。 大分有十別：大致可以分為十個部分。 第一序說，即序品也；第二正說，從純陀品，訖金剛身品也；第三流通說，從名字功德品，訖四倒品也；第四佛性說，從如來性品，訖月喻品也；第五嘆經功能，從菩薩品，訖現病品也；第六明依經修行，即五行也；第七齣行體，有功德之義，以向佛果為行義，由功而德為功德義也；第八料簡，上所明佛性，即師子吼品也；第九猶是料簡佛性，廣辨樹王下以來，及今日所明之旨，舉彼善星斷根之事，即迦葉品也；第十明流通，命憍陳如，度十外道，從憍陳如品訖經也：第一是序說，就是序品；第二是正說，從純陀品到金剛身品；第三是流通說，從名字功德品到四倒品；第四是佛性說，從如來性品到月喻品；第五是讚歎經的功能，從菩薩品到現病品；第六是闡明依據經文修行，就是五行；第七是出行的體性，具有功德的意義，以趨向佛果作為修行的意義，由功勞而產生恩德作為功德的意義；第八是簡別，上面所闡明的佛性，就是師子吼品；第九仍然是簡別佛性，廣泛辨析樹王下以來，以及今天所闡明的宗旨，舉出善星比丘斷絕善根的事例，就是迦葉品；第十是闡明流通，命令憍陳如，度化十位外道，從憍陳如品到經文結束。 案曇纖曰：根據曇纖所說。 大分此經為兩別，前略后廣：大致可以將這部經分為兩個部分，前面簡略，後面詳細。 就略門中，分為五段：在簡略的部分中，分為五個段落。 第一序品也；第二開宗，明常住因果，從陀品，訖哀嘆品；第三問，從長壽品訖問也；第四答，從贊迦葉，入大眾問品后也；第五付囑，從爾時大眾白佛訖品也：第一是序品；第二是開宗明義，闡明常住的因果，從陀品到哀嘆品；第三是提問，從長壽品到提問結束；第四是回答，從讚歎迦葉，進入大眾提問品之後；第五是囑託，從那時大眾稟告佛陀到該品結束。 就廣門中，分為五段：在詳細的部分中，分為五個段落。 第一廣果，即現病品也；第二廣因，即五行也；第三廣流通，即十功德品也；所以流離光遠來，正為明弘：第一是詳細闡述果報，就是現病品；第二是詳細闡述因地修行，就是五行；第三是廣泛流通，就是十功德品；所以流離光從遠方而來，正是爲了闡明弘揚。
【English Translation】 English version Fù bèi shàng shù (復倍上數): Refers to a quantity increasing multiple times. Wèi míng zhèng jué xū níng (未明正覺虛凝): Not yet enlightened to true awakening, the mind is empty and concentrated. Zhàn yān bù miè (湛焉不滅): Clear and never extinguished. Jīn cǐ jīng zhě, yǐ zhì jí miào yǒu wéi zhǐ nán, cháng zhù fó xìng wéi zōng zhì (今此經者，以至極妙有為指南，常住佛性為宗致): This sutra now takes the ultimate subtle existence as a guide and the permanent Buddha-nature as its fundamental principle. Míng chǎn tí, zé zhèng yīn wú gǎi; biàn fǎ shēn, zé yuán guǒ yí rán (明闡提，則正因無改；辨法身，則圓果嶷然): Clarifying the Icchantika (those who have severed their roots of goodness), then the true cause of Buddhahood will not change; distinguishing the Dharmakaya, then the perfect fruit will manifest. Suǒ wèi wú yú zhī zhì jiào, jiū jìng zhī jí shuō yě (所謂無餘之至教，究竟之極說也): This is the so-called supreme teaching without omission, the ultimate and complete final statement.
Pàn kē duàn dì bā (判科段第八)
Àn. Sēng liàng yuē (案。僧亮曰): According to Sengliang. Jīng chū wèi jìn, xiàn fēn kě wéi sì bié (經出未盡，現分可為四別): This sutra has not yet been fully revealed, and it can now be divided into four parts. Dì yī quàn wèn, dì èr wèn, dì sān dá wèn, dì sì fǎ lún zhèng yě (第一勸問，第二問，第三答問，第四法輪證也): The first is urging to ask questions, the second is asking questions, the third is answering questions, and the fourth is the verification of the Dharma wheel. Àn tán ài yuē (案曇愛曰): According to Tan'ai. Dà fēn yǒu shí bié (大分有十別): It can be roughly divided into ten parts. Dì yī xù shuō, jí xù pǐn yě; dì èr zhèng shuō, cóng chún tuó pǐn, qì jīn gāng shēn pǐn yě; dì sān liú tōng shuō, cóng míng zì gōng dé pǐn, qì sì dǎo pǐn yě; dì sì fó xìng shuō, cóng rú lái xìng pǐn, qì yuè yù pǐn yě; dì wǔ tàn jīng gōng néng, cóng pú sà pǐn, qì xiàn bìng pǐn yě; dì liù míng yī jīng xiū xíng, jí wǔ xíng yě; dì qī chū xíng tǐ, yǒu gōng dé zhī yì, yǐ xiàng fó guǒ wéi xíng yì, yóu gōng ér dé wéi gōng dé yì yě; dì bā liào jiǎn, shàng suǒ míng fó xìng, jí shī zi hǒu pǐn yě; dì jiǔ yóu shì liào jiǎn fó xìng, guǎng biàn shù wáng xià yǐ lái, jí jīn rì suǒ míng zhī zhǐ, jǔ bǐ shàn xīng duàn gēn zhī shì, jí jiā yè pǐn yě; dì shí míng liú tōng, mìng jiāo chén rú, dù shí wài dào, cóng jiāo chén rú pǐn qì jīng yě: The first is the introductory discourse, which is the 'Preface Chapter'; the second is the main discourse, from the 'Chunda Chapter' to the 'Vajra Body Chapter'; the third is the circulation discourse, from the 'Name and Merit Chapter' to the 'Four Inversions Chapter'; the fourth is the discourse on Buddha-nature, from the 'Tathagatagarbha Chapter' to the 'Moon Simile Chapter'; the fifth is praising the function of the sutra, from the 'Bodhisattva Chapter' to the 'Manifestation of Illness Chapter'; the sixth is clarifying the practice according to the sutra, which is the 'Five Practices'; the seventh is the nature of practice, which has the meaning of merit, taking the direction towards Buddhahood as the meaning of practice, and the merit arising from effort as the meaning of merit; the eighth is distinguishing, the Buddha-nature explained above is the 'Lion's Roar Chapter'; the ninth is still distinguishing Buddha-nature, extensively analyzing from the 'Tree King' onwards, as well as the purpose explained today, citing the example of the Bhikshu Shanxing severing his roots of goodness, which is the 'Kasyapa Chapter'; the tenth is clarifying circulation, ordering Ajnatakaundinya to liberate the ten heretics, from the 'Ajnatakaundinya Chapter' to the end of the sutra. Àn tán xiān yuē (案曇纖曰): According to Tanxian. Dà fēn cǐ jīng wéi liǎng bié, qián lüè hòu guǎng (大分此經為兩別，前略后廣): This sutra can be roughly divided into two parts, the beginning is concise, and the end is detailed. Jiù lüè mén zhōng, fēn wéi wǔ duàn (就略門中，分為五段): In the concise part, it is divided into five sections. Dì yī xù pǐn yě; dì èr kāi zōng, míng cháng zhù yīn guǒ, cóng tuó pǐn, qì āi tàn pǐn; dì sān wèn, cóng cháng shòu pǐn qì wèn yě; dì sì dá, cóng zàn jiā yè, rù dà zhòng wèn pǐn hòu yě; dì wǔ fù zhǔ, cóng ěr shí dà zhòng bái fó qì pǐn yě: The first is the 'Preface Chapter'; the second is to open the doctrine, clarifying the permanent cause and effect, from the 'Tuo Chapter' to the 'Lamentation Chapter'; the third is the question, from the 'Longevity Chapter' to the end of the question; the fourth is the answer, from praising Kasyapa, after entering the 'Great Assembly Question Chapter'; the fifth is the entrustment, from when the great assembly reported to the Buddha to the end of the chapter. Jiù guǎng mén zhōng, fēn wéi wǔ duàn (就廣門中，分為五段): In the detailed part, it is divided into five sections. Dì yī guǎng guǒ, jí xiàn bìng pǐn yě; dì èr guǎng yīn, jí wǔ xíng yě; dì sān guǎng liú tōng, jí shí gōng dé pǐn yě; suǒ yǐ liú lí guāng yuǎn lái, zhèng wéi míng hóng: The first is to elaborate on the retribution, which is the 'Manifestation of Illness Chapter'; the second is to elaborate on the practice in the causal stage, which is the 'Five Practices'; the third is the extensive circulation, which is the 'Ten Merits Chapter'; therefore, Vimalakirti came from afar, precisely to clarify and promote.
通故也。第四廣佛性即師子吼迦葉兩品也。第五廣付囑。從憍陳如品。訖經文也。案曇濟曰。大判凡有三段。第一勸分。第二問分。第三答分。從如是我聞。至迦葉發問。勸分也。從答問。訖憍陳如。答分也。案僧宗曰。經之始末。凡有五別。第一由序。即序品也。第二略開常宗。從純陀品。訖新舊醫也。第三廣明常住。從長壽品。訖迦葉品也。所明因果境行。粗已周矣。將欲付囑。第四先破外道。從憍陳如品。至阿難何在也。文旨既畢。應須付囑。是以。第五顧命受持之人。從阿難比丘今何在。訖經也。
案。寶亮曰。此經大致有四別。有一從此訖老少二人譬。勸問也。第二從多羅聚落迦葉。以下。發問也。第三從佛贊迦葉以下。竟迦葉。答問也。第四從憍陳如訖經。付囑流通也所以第一通為勸問者。此經正以問答為宗。自雙樹以前所說半字。皆不了義。欲令眾生有疑應問也。
案。道慧記曰。大判此經有十別。第一序說。即序品也。第二正說。從純陀。訖金剛身也。第三流通說。從名字功德。訖四倒也。第四佛性說。從如來性。訖月喻也。明所以得常者。以本有佛性故也。第五嘆經。即菩薩一品也。第六證成常住。明不食而現食。不病而現病。不滅而現滅。即現病品也。第七明所得。無病者由行故也
【現代漢語翻譯】 現代漢語譯本： 這是貫通的緣故。第四是廣說佛性，即《師子吼品》和《迦葉品》。第五是廣說付囑，從《憍陳如品》到經文結束。曇濟的觀點是，大致分為三個部分。第一是勸請分，第二是問分，第三是答分。從『如是我聞』到迦葉提問，是勸請分。從回答提問到《憍陳如品》結束，是答分。僧宗的觀點是，這部經的始終，大致有五個部分。第一是序分，即《序品》。第二是略開常宗，從《純陀品》到新舊醫生。第三是廣明常住，從《長壽品》到《迦葉品》。所闡明的因果境行，大致已經完備。將要付囑，第四是先破斥外道，從《憍陳如品》到『阿難何在』。文義既然完畢，應當需要付囑。因此，第五是顧念受持之人，從『阿難比丘今何在』到經文結束。
寶亮的觀點是，這部經大致有四個部分。第一部分是從此到老少二人的譬喻，是勸請提問。第二部分是從多羅聚落迦葉以下，是發問。第三部分是從佛讚歎迦葉以下，到《迦葉品》結束，是回答提問。第四部分是從《憍陳如品》到經文結束，是付囑流通。所以第一部分貫通為勸請提問，是因為這部經正是以問答為宗旨。從雙樹以前所說的半字教，都是不了義的，想要讓眾生有疑問就應該提問。
道慧記的觀點是，大致將這部經分為十個部分。第一是序說，即《序品》。第二是正說，從《純陀品》到金剛身。第三是流通說，從《名字功德品》到四倒。第四是佛性說，從《如來性品》到月亮的比喻。闡明能夠得到常住的原因，是因為本來具有佛性。第五是讚歎經，即《菩薩品》。第六是證明成就常住，闡明不吃飯而示現吃飯，不生病而示現生病，不滅亡而示現滅亡，即《現病品》。第七是闡明所得到的，沒有疾病是因為修行的緣故。
【English Translation】 English version: This is due to the connection. Fourth is the extensive explanation of Buddha-nature (Fo-xing), namely the 『Lion's Roar Chapter』 (Shi Zi Hou Pin) and the 『Kasyapa Chapter』 (Jia Ye Pin). Fifth is the extensive entrustment, from the 『Kaundinya Chapter』 (Jiao Chen Ru Pin) to the end of the scripture. According to Tanji, it is roughly divided into three sections. The first is the exhortation section, the second is the question section, and the third is the answer section. From 『Thus have I heard』 to Kasyapa's question, is the exhortation section. From answering the question to the end of the 『Kaundinya Chapter』 (Jiao Chen Ru Pin), is the answer section. According to Sengzong, the beginning and end of this scripture roughly have five parts. First is the introduction, namely the 『Introduction Chapter』 (Xu Pin). Second is the brief opening of the eternal doctrine, from the 『Chunda Chapter』 (Chun Tuo Pin) to the old and new doctors. Third is the extensive explanation of permanence, from the 『Longevity Chapter』 (Chang Shou Pin) to the 『Kasyapa Chapter』 (Jia Ye Pin). The causes, effects, realms, and practices explained are roughly complete. About to entrust, fourth is to first refute the heretics, from the 『Kaundinya Chapter』 (Jiao Chen Ru Pin) to 『Where is Ananda?』 (A Nan He Zai). Since the meaning of the text is complete, it should be entrusted. Therefore, fifth is to care for those who receive and uphold it, from 『Where is the Bhiksu Ananda now?』 (A Nan Bi Qiu Jin He Zai) to the end of the scripture.
Bao Liang's view is that this scripture roughly has four parts. The first part is from here to the parable of the old and young men, which is exhortation and questioning. The second part is from the village of Tarani (Duo Luo Ju Luo) Kasyapa (Jia Ye) onwards, which is asking questions. The third part is from the Buddha praising Kasyapa (Jia Ye) onwards, to the end of the 『Kasyapa Chapter』 (Jia Ye Pin), which is answering questions. The fourth part is from the 『Kaundinya Chapter』 (Jiao Chen Ru Pin) to the end of the scripture, which is entrustment and circulation. Therefore, the first part is connected as exhortation and questioning, because this scripture is precisely based on questions and answers. The half-word teachings spoken before the twin trees are all of incomplete meaning, wanting to allow sentient beings to have doubts, they should ask questions.
Dao Hui's record states that this scripture is roughly divided into ten parts. First is the introductory explanation, namely the 『Introduction Chapter』 (Xu Pin). Second is the main explanation, from the 『Chunda Chapter』 (Chun Tuo Pin) to the Vajra body (Jin Gang Shen). Third is the circulation explanation, from the 『Merit of Names Chapter』 (Ming Zi Gong De Pin) to the four inversions (Si Dao). Fourth is the Buddha-nature explanation, from the 『Tathagata-nature Chapter』 (Ru Lai Xing Pin) to the metaphor of the moon. Explaining the reason for being able to attain permanence is because one inherently possesses Buddha-nature (Fo-xing). Fifth is praising the scripture, namely the 『Bodhisattva Chapter』 (Pu Sa Pin). Sixth is proving the accomplishment of permanence, explaining that without eating, one manifests eating; without being sick, one manifests being sick; without ceasing, one manifests ceasing, namely the 『Manifesting Sickness Chapter』 (Xian Bing Pin). Seventh is explaining what is attained, that the absence of sickness is due to practice.
。即五行十功德也。第八境界明義為成於行。即師子吼迦葉也。第九破外道說。即憍陳如品也。第十囑累說。從阿難何在。竟經文也。
案。道慧又撰曰。此經有十別。第一序品也。第二開宗。即純陀品也。第三會通。即哀嘆品也。第四流通。從長壽品。訖現病品也。第五明因。即五行也。第六明果。即十功德也。第七明佛性。即師子吼品也。第八辨始終。即迦葉品也。第九破外道。即憍陳如品也。第十囑累。即顧問阿難也。案。法安曰。此經分為二別。初訖大眾問品。為前說也。末從現病品訖經。為后說也。就前說中有五段。第一經之由序。從序品。訖卅五問。第二正明經體。從答問始。訖名字功德也第三明流通人法。從四相品。訖四倒品也。第四明佛性。從佛性品。訖月喻品也。第五嘆經囑累。從菩薩品。訖大眾問品也。就后說中分為五分。第一由序。即現病品也。第二重明涅槃因果。即五行也。第三明流通功德。即十功德也。第四重明佛性。即師子吼迦葉也。第五重更囑累。憍陳如品竟經也。
案。智秀曰。此經廣略有二別。第一略門。從序品。訖大眾問品也。第二廣門。從現病品。訖憍陳如品。就略門中有三段。第一由序。即序品也。第二正說。從純陀入大眾問品也。第三付囑。從大眾問品中。
【現代漢語翻譯】 即是五行十功德。第八境界明示其意義在於成就於實踐，即師子吼迦葉（Śāriputra，舍利弗）。第九部分是破斥外道的說法，即憍陳如品（Ajñāta Kauṇḍinya，阿若憍陳如）。第十部分是囑託流傳，從阿難（Ānanda，阿難陀）在哪裡開始，到經文結束。
道慧又撰寫道：此經有十個特別之處。第一是序品。第二是開宗明義，即純陀品（Cunda，純陀）。第三是會通，即哀嘆品。第四是流通，從長壽品到現病品。第五是闡明因，即五行。第六是闡明果，即十功德。第七是闡明佛性，即師子吼品。第八是辨別始終，即迦葉品（Kāśyapa，迦葉）。第九是破斥外道，即憍陳如品。第十是囑託，即顧問阿難。
法安說：此經分為兩個部分。開始到大眾問品是前一部分。最後從現病品到經文結束是后一部分。在前一部分中有五個段落。第一是經的緣起，從序品到三十五問。第二是正式闡明經的本體，從回答問題開始到名字功德。第三是闡明流通的人和法，從四相品到四倒品。第四是闡明佛性，從佛性品到月喻品。第五是讚歎經並囑託流傳，從菩薩品到大眾問品。在後一部分中分為五個部分。第一是緣起，即現病品。第二是重申涅槃的因果，即五行。第三是闡明流通的功德，即十功德。第四是重申佛性，即師子吼迦葉。第五是再次囑託流傳，憍陳如品結束。
智秀說：此經有廣略兩種區別。第一是略門，從序品到大眾問品。第二是廣門，從現病品到憍陳如品。在略門中有三個段落。第一是緣起，即序品。第二是正式闡述，從純陀入到大眾問品。第三是付囑，從大眾問品中開始。
【English Translation】 That is, the Five Practices and Ten Merits. The eighth realm clarifies its meaning as being achieved through practice, namely the Lion's Roar Kāśyapa (Śāriputra). The ninth part is refuting the doctrines of external paths, namely the Ajñāta Kauṇḍinya (Ājñāta Kauṇḍinya) chapter. The tenth part is entrusting the transmission, from 'Where is Ānanda (Ānanda)?' to the end of the sutra text.
Dao Hui further wrote: This sutra has ten special features. The first is the Introductory Chapter. The second is the opening statement of the doctrine, namely the Cunda (Cunda) chapter. The third is the synthesis, namely the Lamentation Chapter. The fourth is the circulation, from the Longevity Chapter to the Present Illness Chapter. The fifth is clarifying the cause, namely the Five Practices. The sixth is clarifying the result, namely the Ten Merits. The seventh is clarifying the Buddha-nature, namely the Lion's Roar Chapter. The eighth is distinguishing the beginning and the end, namely the Kāśyapa (Kāśyapa) chapter. The ninth is refuting external paths, namely the Ajñāta Kauṇḍinya chapter. The tenth is the entrustment, namely consulting Ānanda.
Fa'an said: This sutra is divided into two parts. The beginning up to the Assembly's Questions Chapter is the first part. The last part, from the Present Illness Chapter to the end of the sutra, is the second part. In the first part, there are five sections. The first is the origin of the sutra, from the Introductory Chapter to the Thirty-Five Questions. The second is formally clarifying the essence of the sutra, from the beginning of the answers to the questions to the merits of the name. The third is clarifying the people and Dharma for circulation, from the Four Characteristics Chapter to the Four Inversions Chapter. The fourth is clarifying the Buddha-nature, from the Buddha-nature Chapter to the Moon Analogy Chapter. The fifth is praising the sutra and entrusting its transmission, from the Bodhisattva Chapter to the Assembly's Questions Chapter. In the second part, there are five sections. The first is the origin, namely the Present Illness Chapter. The second is reiterating the cause and effect of Nirvana, namely the Five Practices. The third is clarifying the merits of circulation, namely the Ten Merits. The fourth is reiterating the Buddha-nature, namely the Lion's Roar Kāśyapa. The fifth is entrusting the transmission again, ending with the Ajñāta Kauṇḍinya chapter.
Zhi Xiu said: This sutra has two distinctions, broad and concise. The first is the concise approach, from the Introductory Chapter to the Assembly's Questions Chapter. The second is the broad approach, from the Present Illness Chapter to the Ajñāta Kauṇḍinya chapter. In the concise approach, there are three sections. The first is the origin, namely the Introductory Chapter. The second is the formal exposition, from Cunda's entry to the Assembly's Questions Chapter. The third is the entrustment, starting from within the Assembly's Questions Chapter.
爾時大眾白佛。訖品也。就廣門中有兩段。第一廣前正說。從現病品。訖迦葉品也。第二廣前付囑。從憍陳如品。訖經也。
案。法智曰。此經大判有兩別。第一經家序說。即序品也。第二正說。從純陀品。訖經也。所以無付囑者。傳譯未盡。就正說中。分為六段。第一純陀哀嘆兩品。為開宗。第二從長壽品。訖現病品。可為隨問說也。第三說五行。示聞經人修行之法也。第四說十功德。明行人所得之功德也。第五師子吼迦葉。明因果佛性也。第六憍陳如。化外道說也。
案。曇準曰。此經不出三別。第一序。即序品也。第二正說。從純陀品。至阿難何在也。第三流通。從顧命阿難。訖經也。又撰曰。此經有八別。第一序。即序品也。第二開宗。即純陀哀嘆二品也。第三明緣因境及經功德。從長壽品。訖四倒品也。第四明正因佛性。從如來性品。訖現病品也。第五廣緣因行。從五行訖十功德也。第六廣正因性。從師子吼。訖迦葉品也。第七廣明果相。即憍陳如品也。故云因滅無常色。獲得常住解脫色也。第八付囑。從阿難何在。竟經也。
明駿案。大分此經。可為三別。第一敘述。即序品也。第二略說。從純陀。訖大眾問品也。第三廣說。從現病品。訖經文也。就略說中有三段。第一開宗勸問。從
【現代漢語翻譯】 現代漢語譯本： 這時，大眾對佛說：『（到這裡）這一品結束了。』就廣門中，有兩段。第一段是廣前正說，從《現病品》到《迦葉品》。第二段是廣前付囑，從《憍陳如品》到經文結束。
法智的觀點是：這部經大致可以分為兩部分。第一部分是經家序說，也就是《序品》。第二部分是正說，從《純陀品》到經文結束。之所以沒有付囑，是因為傳譯不完整。在正說中，又可以分為六段。第一段是《純陀哀嘆》兩品，作為開宗明義。第二段是從《長壽品》到《現病品》，可以看作是隨問而說。第三段是說五行，展示聽經人修行的法則。第四段是說十功德，闡明修行人所獲得的功德。第五段是師子吼和迦葉，闡明因果佛性。第六段是憍陳如，教化外道。
曇準的觀點是：這部經不出三種區分。第一是序，也就是《序品》。第二是正說，從《純陀品》到『阿難何在』。第三是流通，從顧命阿難到經文結束。還有人撰寫說：這部經有八種區分。第一是序，也就是《序品》。第二是開宗，也就是《純陀哀嘆》兩品。第三是闡明緣因境以及經的功德，從《長壽品》到《四倒品》。第四是闡明正因佛性，從《如來性品》到《現病品》。第五是廣泛闡明緣因行，從《五行》到《十功德》。第六是廣泛闡明正因性，從《師子吼》到《迦葉品》。第七是廣泛闡明果相，也就是《憍陳如品》。所以說，因為滅掉了無常色，才能獲得常住解脫色。第八是付囑，從『阿難何在』到經文結束。
明駿的觀點是：大致可以將這部經分為三部分。第一是敘述，也就是《序品》。第二是略說，從《純陀品》到《大眾問品》。第三是廣說，從《現病品》到經文結束。在略說中，有三段。第一段是開宗勸問，從...
【English Translation】 English version: At that time, the assembly said to the Buddha, 'This chapter is finished.' Within the broad section, there are two parts. The first part is the expanded explanation of the main discourse, from the 'Appearance of Illness Chapter' (Xian Bing Pin) to the 'Kasyapa Chapter' (Jia Ye Pin). The second part is the expanded entrustment, from the 'Kaundinya Chapter' (Jiao Chen Ru Pin) to the end of the sutra.
According to Fa Zhi, this sutra can be broadly divided into two parts. The first part is the introduction by the compiler of the sutra, which is the 'Introduction Chapter' (Xu Pin). The second part is the main discourse, from the 'Cunda Chapter' (Chun Tuo Pin) to the end of the sutra. The reason there is no entrustment is that the translation is incomplete. Within the main discourse, it can be divided into six sections. The first section is the two chapters of 'Cunda's Lament' (Chun Tuo Ai Tan), which serve as the opening and declaration of the doctrine. The second section is from the 'Longevity Chapter' (Chang Shou Pin) to the 'Appearance of Illness Chapter', which can be seen as explanations in response to questions. The third section is the explanation of the Five Practices (Wu Xing), showing the methods of practice for those who hear the sutra. The fourth section is the explanation of the Ten Merits (Shi Gong De), clarifying the merits obtained by practitioners. The fifth section is the Lion's Roar (Shi Zi Hou) and Kasyapa (Jia Ye), clarifying the Buddha-nature of cause and effect. The sixth section is Kaundinya (Jiao Chen Ru), converting non-Buddhists.
According to Tan Zhun, this sutra does not go beyond three divisions. The first is the introduction, which is the 'Introduction Chapter'. The second is the main discourse, from the 'Cunda Chapter' to 'Where is Ananda?' (A Nan He Zai). The third is the dissemination, from entrusting Ananda (Gu Ming A Nan) to the end of the sutra. Someone else wrote that this sutra has eight divisions. The first is the introduction, which is the 'Introduction Chapter'. The second is the opening and declaration of the doctrine, which is the two chapters of 'Cunda's Lament'. The third is the explanation of the conditions, causes, objects, and merits of the sutra, from the 'Longevity Chapter' to the 'Four Inversions Chapter' (Si Dao Pin). The fourth is the explanation of the Buddha-nature of the direct cause, from the 'Tathagata-nature Chapter' (Ru Lai Xing Pin) to the 'Appearance of Illness Chapter'. The fifth is the extensive explanation of the practices of the conditional cause, from the 'Five Practices' to the 'Ten Merits'. The sixth is the extensive explanation of the nature of the direct cause, from the 'Lion's Roar' to the 'Kasyapa Chapter'. The seventh is the extensive explanation of the characteristics of the result, which is the 'Kaundinya Chapter'. Therefore, it is said that because impermanent form is extinguished, permanent liberation form is obtained. The eighth is the entrustment, from 'Where is Ananda?' to the end of the sutra.
Ming Jun's view is that this sutra can be roughly divided into three parts. The first is the narration, which is the 'Introduction Chapter'. The second is the brief explanation, from the 'Cunda Chapter' to the 'Assembly's Questions Chapter' (Da Zhong Wen Pin). The third is the extensive explanation, from the 'Appearance of Illness Chapter' to the end of the sutra. Within the brief explanation, there are three sections. The first section is the opening and encouragement to ask questions, from...
純陀。訖老少二人譬。第二問答。從多羅聚落迦葉發問。入大眾問品也。第三略付囑。從大眾問品中。爾時大眾白佛。訖品也。就廣說中有三段。第一廣前開宗。即現病品也。夫食為生本。病為滅因。前純陀品。因食以明現生。此品因病以明示滅。第二廣前問答之旨。從五行。訖憍陳如品也。此經所明。常住因果。境之與行。今以五行十功德。廣行廣因也。師子吼迦葉。廣境也。憍陳如以廣常果。故云因滅無常色。獲得解脫常樂之色也。廣略所明因果境行。粗已周悉。將欲教洽未來。化傳永劫。若不摧彼異學。挫伏迷元。千載之下。終為流通之病。是以第三度諸外道以滅邪群。使弘通大士身心無礙。故曰廣前付囑從爾時諸外道以下。訖經文也。
大般涅槃經集解卷第一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二(序品第一卷上)
釋如是我聞一時 釋拘夷城 釋力士生地 釋阿利羅跋提河 釋娑羅雙樹 釋波羅奢華 釋優缽羅華 釋拘物頭華 釋分陀利華 釋曼陀羅華 釋波利質多樹 釋憍奢耶衣 釋摩詞跋多衣 釋迦陵伽衣 釋八功德水 釋默然不受 釋五門觀
序品第一
案。舊經云盡命品。僧亮曰。諸經所不論者。其旨有三。何者
【現代漢語翻譯】 現代漢語譯本： 純陀（Cunda，人名）。關於老少二人的譬喻。第二個問答。從多羅聚落（Tara Village）的迦葉（Kasyapa，人名）發起提問。進入大眾問品。第三部分是簡略的付囑。從大眾問品中『爾時大眾白佛』開始，到該品結束。在廣說中有三個段落。第一部分是擴充套件前面的開宗明義，即現病品。飲食是生命的根本，疾病是滅亡的原因。前面的純陀品，通過飲食來闡明生命的顯現，這一品通過疾病來闡明滅亡的昭示。第二部分是擴充套件前面問答的宗旨，從五行開始，到憍陳如（Kaundinya，人名）品結束。這部經所闡明的，是常住的因果，境和行。現在用五行十功德，來擴充套件行和因。師子吼迦葉，是擴充套件境。憍陳如用來擴充套件常果，所以說因為滅掉了無常的色，而獲得了脫解脫的常樂之色。廣說和簡略所闡明的因果境行，大致已經完備。將要教化未來的眾生，使佛法流傳永劫。如果不能摧毀那些異端學說，挫敗迷惑的根源，那麼千年之後，終將成為流通的弊病。因此第三部分是度化各種外道，以消滅邪惡的群體，使弘揚佛法的大士身心沒有障礙。所以說擴充套件前面的付囑，從『爾時諸外道』以下開始，到經文結束。 《大般涅槃經集解》卷第一 大正藏第37冊 No. 1763 《大般涅槃經集解》 《大般涅槃經集解》卷第二（序品第一卷上） 解釋『如是我聞一時』，解釋拘夷城（Kushinagar，古印度城市），解釋力士生地，解釋阿利羅跋提河（Ajita River），解釋娑羅雙樹（Sala trees），解釋波羅奢華（Palasa flowers），解釋優缽羅華（Utpala flowers，藍色蓮花），解釋拘物頭華（Kumuda flowers，白色睡蓮），解釋分陀利華（Pundarika flowers，白色蓮花），解釋曼陀羅華（Mandala flowers），解釋波利質多樹（Parijata tree），解釋憍奢耶衣（Kauseya cloth，絲綢衣服），解釋摩詞跋多衣（Mahavata cloth），解釋迦陵伽衣（Kalinga cloth），解釋八功德水（Eight qualities of water），解釋默然不受，解釋五門觀 序品第一 舊經中稱為盡命品。僧亮說：各種經典中所沒有論述的，其宗旨有三個。是什麼呢？
【English Translation】 English version: Cunda (name of a person). The analogy of the old and young. The second question and answer. Kasyapa (name of a person) from Tara Village initiated the questioning. Entering the chapter on questions from the assembly. The third part is a brief entrustment. Starting from 'Then the assembly said to the Buddha' in the chapter on questions from the assembly, until the end of the chapter. There are three sections in the extensive explanation. The first part is to expand the previous opening statement, which is the chapter on the manifestation of illness. Food is the root of life, and illness is the cause of destruction. The previous chapter on Cunda, through food, clarifies the manifestation of life, and this chapter, through illness, clarifies the indication of destruction. The second part is to expand the purpose of the previous questions and answers, starting from the Five Practices and ending with the chapter on Kaundinya (name of a person). What this sutra clarifies is the permanent cause and effect, the realm and the practice. Now, using the Five Practices and the Ten Merits, we expand the practice and the cause. Simhanada Kasyapa is expanding the realm. Kaundinya is used to expand the permanent result, so it is said that because the impermanent form is extinguished, the permanent and blissful form of liberation is obtained. The cause, effect, realm, and practice explained in the extensive and brief explanations are roughly complete. It is about to teach future beings and make the Dharma flow for eternity. If those heretical doctrines cannot be destroyed and the roots of delusion cannot be defeated, then after a thousand years, it will eventually become a disease of circulation. Therefore, the third part is to liberate various heretics in order to eliminate evil groups, so that the great bodhisattvas who promote the Dharma have no obstacles in body and mind. Therefore, it is said that the expansion of the previous entrustment starts from 'Then the various heretics' and ends with the sutra text. Collected Commentaries on the Mahaparinirvana Sutra, Volume 1 Taisho Tripitaka, Volume 37, No. 1763, Collected Commentaries on the Mahaparinirvana Sutra Collected Commentaries on the Mahaparinirvana Sutra, Volume 2 (Prologue Chapter, Volume 1, Part 1) Explanation of 'Thus have I heard at one time', Explanation of Kushinagar (ancient Indian city), Explanation of the birthplace of the strongman, Explanation of the Ajita River, Explanation of the Sala trees, Explanation of the Palasa flowers, Explanation of the Utpala flowers (blue lotus), Explanation of the Kumuda flowers (white water lily), Explanation of the Pundarika flowers (white lotus), Explanation of the Mandala flowers, Explanation of the Parijata tree, Explanation of the Kauseya cloth (silk cloth), Explanation of the Mahavata cloth, Explanation of the Kalinga cloth, Explanation of the Eight Qualities of Water, Explanation of Silent Non-acceptance, Explanation of the Five Gates of Contemplation Prologue Chapter 1 The old sutra calls it the Chapter on Exhausting Life. Sengliang said: What is not discussed in various sutras has three purposes. What are they?
。一曰常住。二曰一體三寶。三曰眾生悉有佛性。然常住是經之正宗。餘二為常故說耳。今以壽命表常。略經之大體也。僧宗曰。序者由致也。將說正宗。若不序述由致。無以證信也。有二序。一曰現序。亦曰別序。二曰未來序。亦曰通序。如放光等瑞。為當時由致。名為現序。余經不同。故名別序。如是我聞五證。是阿難所請。名未來序。經皆有此。故名通序也。寶亮曰。此勸問門中有四段。第一當序名。第二純陀。略開常宗。第三哀嘆。舉勝修廣常。勸問。第四老少二人譬。催問也。智秀曰。有八事。第一稱如是。第二稱我聞。第三稱一時。第四記住處。第五列同聞。第六舉時節。第七述集眾瑞。第八敘表息化之相也。法安曰。序品有三段。初有六字。明阿難之言不虛也。次舉住處。示說法根本。后列時眾。明說法緣起也。就緣起中。有三別。第一從爾時世尊與大比丘。訖前後圍繞。列常隨佛眾也。第二二月十五日。訖后諸天眾。此列為聲光所召者也第三大身菩薩來集。彼佛所遣。非聲光所召者也。慧朗曰。此品有兩段。前名通序后明別序也。就別序中有六別。第一明六道眾生。遇三相故。生憂悲也。從以佛神力。訖當復問誰。第二列出家在家四眾。從時有無量。訖三恒沙也。第三列豪姓眷屬。從四恒沙。訖七恒
【現代漢語翻譯】 現代漢語譯本 一曰常住（nitya，永恒不變）。二曰一體三寶（ekatva-triratna，佛法僧三寶的統一性）。三曰眾生悉有佛性（sarva sattva buddha-dhatu，一切眾生皆具成佛的潛能）。然而，常住是此經的正宗要義。其餘二者是爲了闡釋常住的緣故而提出的。現在用壽命來象徵常住，概括了此經的大體內容。僧宗說：『序，是緣由。將要宣說正宗，如果不敘述緣由，就無法取信於人。』序有二種：一是現序，也叫別序；二是未來序，也叫通序。例如，放光等瑞相，是當時的緣由，稱為現序，與其他經典不同，所以稱為別序。『如是我聞』等五種證明，是阿難（Ananda，佛陀的十大弟子之一）所請求的，稱為未來序，所有經典都有這些，所以稱為通序。寶亮說：『此勸問門中有四段。第一是序名；第二是純陀（Cunda，人名），簡略地開啟常宗；第三是哀嘆，舉出殊勝的修習和廣大的常，勸請提問；第四是老少二人的譬喻，催促提問。』智秀說：『有八件事：第一稱『如是』；第二稱『我聞』；第三稱『一時』；第四記住處所；第五列出同聞者；第六舉出時節；第七敘述聚集的瑞相；第八敘述表徵止息教化的景象。』法安說：『序品有三段。最初有六個字，說明阿難的話語不虛假。其次舉出住處，顯示說法的根本。最後列出當時的大眾，說明說法的緣起。』就緣起中，有三個區別：第一，從『爾時世尊與大比丘』到『前後圍繞』，列出常隨佛陀的大眾。第二，從『二月十五日』到『后諸天眾』，這裡列出被聲光所召集的人。第三，大身菩薩（Mahakaya Bodhisattva，菩薩名）來集，他們是被其他佛所派遣來的，不是被聲光所召集來的。慧朗說：『此品有兩段，前面是通序，後面是別序。』就別序中有六個區別。第一，說明六道眾生（sad-gati，天、人、阿修羅、畜生、餓鬼、地獄），因為遇到三種現象，產生憂愁悲傷。從『以佛神力』到『當復問誰』。第二，列出出家在家四眾（bhiksu, bhiksuni, upasaka, upasika，比丘、比丘尼、優婆塞、優婆夷），從『時有無量』到『三恒沙』。第三，列出豪門姓氏的眷屬，從『四恒沙』到『七恒沙』
【English Translation】 English version Firstly, there is permanence (nitya, eternal and unchanging). Secondly, there is the unity of the Three Jewels (ekatva-triratna, the unified nature of Buddha, Dharma, and Sangha). Thirdly, all beings possess Buddha-nature (sarva sattva buddha-dhatu, the potential for all beings to attain Buddhahood). However, permanence is the central tenet of this sutra. The other two are presented to explain permanence. Now, longevity is used to symbolize permanence, summarizing the main points of this sutra. Monk Zong said: 'The introduction is the cause. If the main teaching is to be explained, without stating the cause, it cannot be believed.' There are two types of introductions: one is the present introduction, also called the specific introduction; the other is the future introduction, also called the general introduction. For example, the auspicious signs such as radiating light are the causes at that time, called the present introduction, which is different from other sutras, so it is called the specific introduction. The five proofs such as 'Thus have I heard' were requested by Ananda (one of the Buddha's ten great disciples), called the future introduction, which all sutras have, so it is called the general introduction. Bao Liang said: 'There are four sections in this exhortation to question. The first is the introduction of the name; the second is Cunda (name of a person), briefly opening the permanent teaching; the third is lamentation, citing the supreme practice and vast permanence, exhorting to ask questions; the fourth is the analogy of the old and young, urging to ask questions.' Zhi Xiu said: 'There are eight things: first, stating 'Thus'; second, stating 'I heard'; third, stating 'At one time'; fourth, remembering the place; fifth, listing those who heard together; sixth, citing the time; seventh, narrating the gathered auspicious signs; eighth, narrating the appearance of symbolizing the cessation of teaching.' Fa'an said: 'The introduction chapter has three sections. The first six words explain that Ananda's words are not false. Secondly, the place of residence is mentioned, showing the root of the teaching. Finally, the assembly at that time is listed, explaining the origin of the teaching.' Regarding the origin, there are three distinctions: first, from 'At that time, the World-Honored One with the great Bhikshus' to 'surrounded before and after', listing the assembly that always followed the Buddha. Second, from 'February 15th' to 'the heavenly hosts afterwards', here are listed those who were summoned by the sound and light. Third, the Mahakaya Bodhisattvas (name of a Bodhisattva) came together, they were sent by other Buddhas, not summoned by sound and light. Hui Lang said: 'This chapter has two sections, the former is the general introduction, and the latter is the specific introduction.' Regarding the specific introduction, there are six distinctions. First, explaining that beings in the six realms (sad-gati, gods, humans, asuras, animals, hungry ghosts, hells), because of encountering three phenomena, generate sorrow and grief. From 'By the Buddha's divine power' to 'who should be asked again'. Second, listing the four assemblies of monks, nuns, laymen, and laywomen (bhiksu, bhiksuni, upasaka, upasika), from 'At that time, there were immeasurable' to 'three Ganges sands'. Third, listing the families of noble surnames, from 'four Ganges sands' to 'seven Ganges sands'.
沙也。第四亂列天龍鬼神。從八恒沙。訖河神設供也。第五變林顯涅槃相。仍明四天乃至梵王眷屬也。第六列無邊身眷屬也。明駿案。此品大開為兩分。前通序。后別序。就通序中。自有五事。一如是。二我聞。三一時。四住處。五同聞人也。別序中有五事。一從二月十五日。訖當復問誰。述三種相。總敘見聞之者憂悲之至也。二從時有無量諸大弟子。訖河海諸神設供。別敘四眾及諸趣來集。三述二種相。四列諸天及他方菩薩來集。從四天王。訖除一闡提。五述二種相。從爾時三千大千世界。訖品也。前後凡三述異相。合有七種。初則聲光動地。中則變林重閣。后則改穢收光也。再敘時眾。亦有七科。謂聖人及六道。
如是。
案。僧宗曰。如者不異之辭。明阿難所傳與佛說不異也。是者明即是佛說也。有兩物相似。亦曰如。故以是字。簡相似也。寶亮曰。如斯文理。並是佛說也。智秀曰。阿難所傳。與佛說不異曰如。言當於理曰是也。法智曰。阿難自明之辭也。金口所說。旨深意遠。非所仰測。而章句始末。正自如是也。慧朗曰。舊釋云直指之辭也。謂如是之經。我從佛聞。非自造也。
我聞。
案。僧宗曰。夫親聞則淳。傳聞則澹。為成上句。明非謬也。智秀曰。咨承有所。無自信之過
【現代漢語翻譯】 現代漢語譯本 沙也（未知含義）。第四，陳列天龍鬼神。從八恒沙（數量單位，極大的數字）開始，到河神設定供養結束。第五，變化出樹林，顯現涅槃（佛教用語，指解脫）之相。仍然闡明四天王乃至梵王（均為佛教神祇）的眷屬。第六，陳列無邊身（菩薩名）的眷屬。明駿認為，此品大致分為兩部分。前一部分是通序，后一部分是別序。在通序中，自身有五件事：一是『如是』，二是我聞，三是『一時』，四是住處，五是同聞之人。別序中有五件事：一是從二月十五日開始，到『當復問誰』結束，敘述三種相，總述見聞之人憂愁悲傷到了極點。二是從『時有無量諸大弟子』開始，到河海諸神設定供養結束，分別敘述四眾（比丘、比丘尼、優婆塞、優婆夷）及諸趣來聚集。三是敘述兩種相。四是陳列諸天及他方菩薩來聚集，從四天王開始，到除去一闡提（斷絕善根的人）結束。五是敘述兩種相，從『爾時三千大千世界』開始，到本品結束。前後總共三次敘述奇異之相，合共有七種。最初是聲音和光芒震動大地，中間是變化出樹林和重重樓閣，最後是改變污穢，收斂光芒。再次敘述當時的大眾，也有七類，包括聖人和六道（天、人、阿修羅、地獄、餓鬼、畜生）。 『如是』。 僧宗說：『如』是不異的意思，表明阿難（佛陀弟子）所傳與佛所說沒有差異。『是』表明這就是佛所說的。有兩種事物相似，也說『如』，所以用『是』字來區分相似。寶亮說：像這樣的文理，都是佛所說的。智秀說：阿難所傳，與佛所說沒有差異，叫做『如』。言語恰當合乎道理，叫做『是』。法智說：這是阿難自我表明的話。佛的金口所說，旨意深刻，意義深遠，不是我所能仰望測度的，而文章的章句始末，正自是如此。慧朗說：舊的解釋說是直接指出的意思，說像這樣的經，我是從佛那裡聽聞的，不是自己造作的。 『我聞』。 僧宗說：親自聽聞就純正，傳聞就淡薄，爲了成就上面的句子，表明不是謬誤。智秀說：諮詢承受有所依據，沒有自以為是的過失。
【English Translation】 English version Shaye (unknown meaning). Fourth, arraying the dragons, gods, ghosts, and spirits. Starting from eight Hengshas (a unit of quantity, an extremely large number), and ending with the river gods offering sacrifices. Fifth, transforming forests and manifesting the appearance of Nirvana (Buddhist term, referring to liberation). Still clarifying the retinues of the Four Heavenly Kings and even Brahma Kings (both Buddhist deities). Sixth, arraying the retinues of Boundless Body (a Bodhisattva's name). Ming Jun believes that this chapter is roughly divided into two parts. The first part is the general introduction, and the second part is the specific introduction. In the general introduction, there are five things: first, 'Thus'; second, 'I heard'; third, 'At one time'; fourth, the dwelling place; fifth, those who heard together. In the specific introduction, there are five things: first, starting from the fifteenth day of the second month and ending with 'Who should be asked again', describing three kinds of appearances, generally describing the extreme sorrow and grief of those who see and hear. Second, starting from 'At that time, there were countless great disciples' and ending with the river and sea gods offering sacrifices, separately describing the gathering of the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and various realms. Third, describing two kinds of appearances. Fourth, arraying the gods and Bodhisattvas from other lands who came to gather, starting from the Four Heavenly Kings and ending with the exclusion of Icchantikas (those who have severed their roots of goodness). Fifth, describing two kinds of appearances, starting from 'At that time, the three thousand great thousand worlds' and ending with this chapter. In total, there are three descriptions of strange appearances, totaling seven kinds. Initially, there was sound and light shaking the earth, in the middle, there was the transformation of forests and layers of pavilions, and finally, there was the changing of filth and the gathering of light. Recounting the assembly at that time, there are also seven categories, including saints and the six realms (heaven, human, asura, hell, hungry ghost, animal). 'Thus.' Sengzong said: 'Thus' means 'not different', indicating that what Ananda (Buddha's disciple) transmitted is not different from what the Buddha said. 'Thus' indicates that this is what the Buddha said. When two things are similar, it is also said 'Thus', so the word 'Thus' is used to distinguish similarity. Baoliang said: Such texts and principles are all spoken by the Buddha. Zhixiu said: What Ananda transmitted, not being different from what the Buddha said, is called 'Thus'. Words being appropriate and in accordance with reason is called 'Thus'. Fazhi said: This is Ananda's self-declaration. What the Buddha's golden mouth spoke is profound in meaning and far-reaching in significance, not something I can look up to and fathom, and the beginning and end of the chapters and sentences are precisely like this. Huilang said: The old interpretation says it means 'directly pointing out', saying that this kind of sutra, I heard from the Buddha, not something I created myself. 'I heard.' Sengzong said: Hearing personally is pure, hearing through transmission is faint. To complete the above sentence, it indicates that it is not a fallacy. Zhixiu said: Consulting and receiving has a basis, without the fault of self-righteousness.
也。
一時。
案。僧宗曰。佛加威神。又得佛覺三昧。能一受領受。無所遺失也。為成我聞句也。
佛在拘夷城。
案。亦曰拘尸那竭國。亦曰拘尸那城。法瑤曰。仙人名也。將顯長仙久壽也。兼遣著常之病。丈六尚然。況凡夫耶。僧宗曰。據方所。以證非謬也。
力士生地。
案。法瑤曰。將顯法身自在。有大我之力也。兼遣封我之患。
阿利羅䟦提河邊。
案。僧亮曰。云與熙連河。相去百里也。法瑤曰。出閻浮金之處也。水之凈者。莫過此河。將顯法身真實凈也。兼遣保凈之心也。僧宗曰。此言金沙。河流奔浚。以譬生死。金沙不動。以譬佛性。寄顯生死之中有佛性也。在邊者。寄明涅槃在彼岸也。又釋應身無常。喻彼水流。法身常住。若彼金沙也。寶亮曰。亦稱金泉河也。眾水之最。世人所保。今破所愛。雖曰最凈。猶是煩惱所得。當修無漏。以求常凈也。
娑羅雙樹間。
案。僧亮曰。方有二樹。合則八也。高五丈許。上合下離。其花甚白。其實如瓶。香味具足。今以二樹鮮榮。二樹枯悴。明法不偏也。昔道場偏說。所以一樹。今日教圓寄之雙也。法瑤曰。謂堅固林也。風霜不能改。四時莫能遷。以況法身金剛之質。老死不能變。唸唸不
【現代漢語翻譯】 也。
一時。
案。（僧宗曰：）佛加持威神之力，又證得佛覺三昧（Buddha-samadhi），能夠完全領受，沒有遺漏。這是爲了成就『我聞』（Thus have I heard）這句話。
佛在拘夷城（Kushinagar）。
案。（也稱為拘尸那竭國（Kushinagar），或拘尸那城（Kushinagar）。法瑤曰：）『拘夷』是仙人的名字。這是爲了彰顯長壽的仙人也會死去，從而消除對常的執著。連丈六金身（sixteen-foot golden body of the Buddha）都會壞滅，更何況凡夫俗子呢？（僧宗曰：）根據地點來證明所說不虛。
力士生地。
案。（法瑤曰：）這是爲了彰顯法身（Dharmakaya）的自在，具有大我的力量。同時也爲了消除對我的執著。
阿利羅䟦提河（Ajitavati River）邊。
案。（僧亮曰：）這條河與熙連河（Hiranyavati River）相距百里。（法瑤曰：）這裡是出產閻浮金（Jambudvipa gold）的地方。水的清凈，沒有超過這條河的。這是爲了彰顯法身的真實清凈。同時也爲了消除對清凈的執著。（僧宗曰：）這裡所說的金沙，河流奔騰湍急，用來比喻生死。金沙不動，用來比喻佛性。寄託顯示在生死之中有佛性。『在邊』，寄託說明涅槃（Nirvana）在彼岸。又解釋應身（Nirmanakaya）無常，比喻那水流，法身常住，如同那金沙。（寶亮曰：）也稱為金泉河。是眾水之中最好的，世人所珍視的。現在破除這種愛戀。即使說是最清凈的，仍然是煩惱所生。應當修習無漏（anāsrava），以求得常凈。
娑羅雙樹（Sal tree）間。
案。（僧亮曰：）一方有兩棵樹，合起來就是八棵。高約五丈，上合下離，花非常白，果實像瓶子，香味具足。現在用兩棵樹鮮榮，兩棵樹枯萎，來說明佛法不偏頗。過去在道場偏頗地說，所以只有一棵樹。今天教義圓滿，寄託于雙樹。（法瑤曰：）指的是堅固的樹林。風霜不能改變它，四季不能遷移它，用來比況法身金剛的體質，老死不能改變，唸唸不
【English Translation】 Thus.
At one time.
Commentary: (Monk Zong said:) The Buddha added the power of his divine might, and also attained the Buddha-samadhi (Buddha-samadhi), enabling him to fully receive and retain everything without omission. This is to fulfill the phrase 'Thus have I heard'.
The Buddha was in Kushinagar (Kushinagar).
Commentary: (Also called Kushinagar (Kushinagar), or Kushinagara (Kushinagar). Dharma Yao said:) 'Kushinagar' is the name of an immortal. This is to show that even long-lived immortals will die, thereby eliminating attachment to permanence. Even the sixteen-foot golden body of the Buddha (sixteen-foot golden body of the Buddha) will perish, let alone ordinary people? (Monk Zong said:) Based on the location, it proves that what is said is not false.
The birthplace of the strongman.
Commentary: (Dharma Yao said:) This is to show the freedom of the Dharmakaya (Dharmakaya), possessing the power of the great self. It also eliminates attachment to the self.
By the Ajitavati River (Ajitavati River).
Commentary: (Monk Liang said:) This river is a hundred li away from the Hiranyavati River (Hiranyavati River). (Dharma Yao said:) This is where Jambudvipa gold (Jambudvipa gold) is produced. No water is purer than this river. This is to show the true purity of the Dharmakaya. It also eliminates attachment to purity. (Monk Zong said:) The gold sand mentioned here, with the river rushing and turbulent, is used to symbolize birth and death. The gold sand is still, used to symbolize Buddha-nature. It implies that there is Buddha-nature within birth and death. 'By the side' implies that Nirvana (Nirvana) is on the other shore. It also explains that the Nirmanakaya (Nirmanakaya) is impermanent, like the flowing water, while the Dharmakaya is permanent, like the gold sand. (Bao Liang said:) It is also called the Golden Spring River. It is the best of all waters, cherished by the world. Now break this attachment. Even if it is said to be the purest, it is still produced by afflictions. One should cultivate the unconditioned (anāsrava) to seek constant purity.
Between the Sal trees (Sal tree).
Commentary: (Monk Liang said:) There are two trees on one side, making a total of eight. They are about five zhang tall, joined at the top and separated at the bottom, with very white flowers and fruits like bottles, complete with fragrance. Now, using two trees flourishing and two trees withering, it illustrates that the Dharma is not biased. In the past, the teachings in the Bodhimanda were biased, so there was only one tree. Today, the teachings are complete, relying on the pair of trees. (Dharma Yao said:) It refers to the firm forest. Wind and frost cannot change it, and the four seasons cannot move it, used to compare the diamond-like substance of the Dharmakaya, which cannot be changed by old age and death, thought after thought not
能易。常樂之相也。兼遣存常樂之意也。僧宗曰。所以名堅固者。為四天所護也。表佛所說法。四部所護。永不墜喪也。在林之間水之邊者。處林則息亂。近水則清凈。表明如來寂靜。而無累也。寶亮曰。亦破著也。物情以往古諸佛。皆於此處涅槃。四天所守。謂為保固。今破云。此非堅法。若能不為四魔所壞。乃至堅也。
爾時世尊與大比丘八十億百千人俱前後圍繞。
案。僧宗曰。此列同聞人也。凡四過列。第一與佛具至雙林。不待光召。第二蒙三瑞方來。第三雖蒙三瑞。未能自遣。故變林催至。第四不待光召。諸佛知時。遣來同事。此即第一先列在佛邊者也。比丘天竺語也。此以三義往釋。謂乞士破惡怖魔也。寶亮曰。此列十四日暮從佛來此者也。彼國出家者之名也。此間無此名。但以三義美之。如怖魔等也。前後圍繞者。迴旋致敬也。智秀曰。此故是聲光所召者耳。為欲依準余經序故。略標大數。別稱在前也。然同聞有三種。一處同。二時同。三所聞法同。阿難於時。既在娑羅林外。是則時不同也。道慧記曰。大者皆是得道人也。
二月十五日臨涅槃時。
案。僧亮曰。下文有釋。彼土唯立三時。謂春夏冬也。二月是春和之中節。異耶。冬夏寒暑。偏也明也。昔說苦空。如彼之偏。
【現代漢語翻譯】 現代漢語譯本： 能易：指的是常樂的表象。兼有遣除執著，存留常樂之意的作用。僧宗說：『之所以稱之為堅固，是因為受到四大天王的守護。』這表明佛所說的法，受到四部眾的守護，永遠不會墜落喪失。『在林之間水之邊』：處在樹林中可以止息擾亂，靠近水邊則能保持清凈。表明如來寂靜，沒有牽累。寶亮說：『這也是爲了破除執著。』眾生的情感認為以往的諸佛，都在此處涅槃，有四大天王守護，認為是安全穩固的。現在破除這種觀念說：『這裡並非堅固之法。』如果能夠不被四魔所破壞，才能稱之為堅固。
爾時，世尊與八十億百千大比丘一同，前後圍繞。
僧宗的註解說：這是列出共同聽聞佛法的人。總共有四次列舉。第一次是與佛一同到達雙林，不需要光明召喚。第二次是蒙受三種祥瑞才前來。第三次是雖然蒙受三種祥瑞，但未能自行前往，所以變化樹林催促他們到達。第四次是不需要光明召喚，諸佛知道時機，派遣他們前來共同參與。這裡是第一次，先列出在佛身邊的人。『比丘』是天竺語（梵語），用三種含義來解釋：乞士（bhiksu，以乞食為生的人）、破惡、怖魔。寶亮說：這是列出十四日傍晚從佛那裡來的人。這是那個國家出家人的名稱。我們這裡沒有這個名稱，只是用三種含義來美稱它，如怖魔等。『前後圍繞』，是迴旋致敬的意思。智秀說：這些人本來就是被聲光所召喚來的。爲了依循其他經典的序言，所以略微標出大概的數字，詳細的稱謂在前面已經說過了。然而，共同聽聞佛法有三種：一是處所相同，二是時間相同，三是所聽聞的法相同。阿難（Ananda，佛陀的十大弟子之一）當時，已經在娑羅雙樹林外，所以時間不同。道慧記說：『大』指的是都是得道之人。
二月十五日，臨近涅槃之時。
僧亮的註解說：下文有解釋。那個地方只設立三個時節，即春、夏、冬。二月是春季平和的時節。這難道有什麼不同嗎？冬天和夏天，寒冷和暑熱，都是偏頗的，不全面的。過去所說的苦和空，就像這種偏頗的情況。
【English Translation】 English version: 'Able to change': Refers to the appearance of permanence and bliss (常樂). It also serves to dispel attachments and retain the meaning of permanence and bliss. Monk Zong said: 'The reason it is called firm and solid is because it is protected by the Four Heavenly Kings.' This indicates that the Dharma spoken by the Buddha is protected by the four divisions of disciples and will never fall or be lost. 'Between the forest and the water's edge': Being in the forest allows one to cease disturbances, and being near the water allows one to maintain purity. This indicates that the Tathagata (如來, another name for Buddha) is tranquil and without burdens. Bao Liang said: 'This is also to break attachments.' Sentient beings believe that all Buddhas of the past entered Nirvana (涅槃, state of enlightenment) in this place, guarded by the Four Heavenly Kings, considering it safe and secure. Now, this notion is refuted by saying: 'This is not a firm and solid Dharma.' Only if one cannot be destroyed by the Four Maras (四魔, four hindrances to enlightenment) can it be called firm and solid.
At that time, the World-Honored One (世尊, another name for Buddha) was with eighty billion hundred thousand great Bhikshus (比丘, Buddhist monks), surrounded before and behind.
Monk Zong's annotation says: This lists those who jointly heard the Dharma. There are four listings in total. The first is those who arrived at the twin Sala trees (娑羅雙樹林) with the Buddha, without waiting for the light to summon them. The second is those who came after receiving three auspicious omens. The third is those who, although receiving three auspicious omens, could not come on their own, so the transformed forest urged them to arrive. The fourth is those who did not need the light to summon them; the Buddhas knew the time and sent them to participate together. This is the first, listing those who were already by the Buddha's side. 'Bhikshu' is a term from Tianzhu (天竺, ancient India), explained with three meanings: beggar (one who lives by begging), destroyer of evil, and fearer of demons. Bao Liang said: This lists those who came from the Buddha on the evening of the fourteenth day. It is the name for renunciants in that country. We do not have this name here, but we praise it with three meanings, such as fearer of demons. 'Surrounded before and behind' means circling and paying respects. Zhi Xiu said: These people were originally summoned by the sound and light. In order to follow the prefaces of other sutras, the approximate number is briefly indicated, and the detailed titles were mentioned earlier. However, there are three types of joint hearing of the Dharma: first, the place is the same; second, the time is the same; third, the Dharma heard is the same. Ananda (阿難, Buddha's attendant) was already outside the Sala forest at that time, so the time was different. Dao Hui Ji said: 'Great' refers to those who have attained the Way.
On the fifteenth day of the second month, nearing the time of Nirvana.
Monk Liang's annotation says: There is an explanation below. That place only establishes three seasons: spring, summer, and winter. The second month is the peaceful season of spring. Is there any difference? Winter and summer, cold and heat, are biased and incomplete. The suffering and emptiness spoken of in the past are like this biased situation.
今既二理雙顯。故取表于中和也。僧宗曰。此是榮枯交代之節。將明如來二種法身。舍跡歸本者也。智秀曰。臨涅槃時者。指說經之時也。
以佛神力出大音聲。
案。僧亮曰。應感之事。本自佛境。不以聲告。物莫知也。僧宗曰。菩薩二乘。亦有神力。不得稱大。今言大者。佛之神力也。道慧記曰。此中有三瑞。又云。通哀嘆以來。凡七瑞也。此聲不從口出。故云神力。
其聲遍滿乃至有頂。
案。僧宗曰。謂色究竟天也。無色界中。彼無諸根。故不及也。寶亮曰。隨有緣悉聞此。蓋舉其一隅耳。道慧記曰。推此聲所極。正應二十恒沙國土也。下實諦中雲。今聲至二十恒河沙。以此而例。光明動地。亦應然也。
隨其類音普告眾生。
案。僧宗曰。六道不同楚夏之別。皆如聞而解也。
今日如來應供正遍知(至)大覺世尊將欲涅槃。
案。僧亮曰。因偽顯真。寄滅表存也。僧宗曰。所以先舉三德者。使懷德而慕善也。既內懷悲愍。故外能蔭護。以此二心。等行於物。已為匪易。復能極如一子。彌見其難也。歸依者。若慈母之赴嬰兒也。舍者以遮風霜為用。譬大悲之力。有大方便。能令眾生煩惱不起也。大覺世尊者。復舉兩號。以速其心也。寶亮曰。將欲涅槃者。
【現代漢語翻譯】 現代漢語譯本：現在既然真理和權宜之理同時顯現，所以取中和之道來作為表徵。僧宗（Sengzong，人名）說：『這是榮盛和衰敗交替的時節，將要闡明如來的兩種法身，捨棄事蹟迴歸根本。』智秀（Zhixiu，人名）說：『臨涅槃時，指的是宣說此經的時候。』 以佛的神力發出巨大的聲音。 僧亮（Sengliang，人名）說：『應機感應的事情，本來就出自佛的境界，如果不通過聲音告知，眾生就無法知曉。』僧宗（Sengzong，人名）說：『菩薩和二乘也有神力，但不能稱為大。現在說的大，是佛的神力。』道慧記（Daohuiji，書名）記載說：『這其中有三種祥瑞。』又說：『從哀嘆開始，總共有七種祥瑞。』這個聲音不是從口中發出的，所以說是神力。 這聲音遍佈乃至到達有頂天（Akanistha，色界天的最高層）。 僧宗（Sengzong，人名）說：『指的是色究竟天（Akanistha，色界天的最高層）。在無想天（Asanjnasattva，無色界天）中，他們沒有諸根，所以無法聽到。』寶亮（Baoliang，人名）說：『隨順有緣眾生都能聽到這個聲音，這只是舉出一個例子罷了。』道慧記（Daohuiji，書名）記載說：『推算這個聲音所能到達的極限，應該有二十恒河沙國土那麼遠。』下文的實諦中說：『現在的聲音到達了二十恒河沙。』以此類推，光明震動大地，也應該是這樣。 隨著眾生的種類不同，用他們各自的語言普遍告知眾生。 僧宗（Sengzong，人名）說：『六道眾生語言不同，就像楚國和夏國的區別一樣，都能聽到並理解。』 『今日如來、應供、正遍知（Tathagata, Arhat, Samyak-sambuddha，佛的稱號）……大覺世尊將要涅槃。』 僧亮（Sengliang，人名）說：『通過虛假的示現來顯明真實，藉由滅度來表明常存。』僧宗（Sengzong，人名）說：『之所以先舉出三德（應供、正遍知等），是爲了使眾生懷有德行而仰慕善良。』既內心懷有悲憫，所以外在能夠廕庇守護。用這兩種心，平等地對待眾生，已經很不簡單了，還能像對待唯一的孩子一樣，更加顯現出其難能可貴。歸依，就像慈母奔向嬰兒一樣。捨棄，是爲了遮擋風霜。譬喻大悲的力量，有很大的方便，能夠使眾生的煩惱不起。大覺世尊，再次舉出兩個稱號，是爲了加速眾生的覺悟之心。寶亮（Baoliang，人名）說：『將要涅槃，是……』
【English Translation】 English version: Now that both truth and expediency are manifested, the principle of moderation is taken as a symbol. Sengzong (name of a monk) said, 'This is the season of the interchange of prosperity and decline, about to clarify the two Dharmakayas (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), abandoning traces and returning to the root.' Zhixiu (name of a monk) said, 'The time of approaching Nirvana (Nirvana, enlightenment) refers to the time of expounding this sutra.' With the Buddha's divine power, a great sound is emitted. Sengliang (name of a monk) said, 'The events of responsive interaction originally come from the Buddha's realm. If not informed by sound, beings would not know.' Sengzong (name of a monk) said, 'Bodhisattvas (Bodhisattva, an enlightened being) and those of the Two Vehicles (Sravakas and Pratyekabuddhas) also have divine power, but it cannot be called great. Now, when it is said to be great, it is the Buddha's divine power.' Daohuiji's Record (name of a book) records, 'There are three auspicious signs in this.' It also says, 'From the lament onwards, there are a total of seven auspicious signs.' This sound does not come from the mouth, so it is called divine power. The sound pervades even to the Summit of Existence (Akanistha, the highest heaven in the Realm of Form). Sengzong (name of a monk) said, 'It refers to the Akanistha Heaven (Akanistha, the highest heaven in the Realm of Form). In the Realm of Non-Perception (Asanjnasattva, the realm of non-perception), they do not have the faculties, so they cannot hear.' Baoliang (name of a monk) said, 'All those with affinity hear this. This is just giving one example.' Daohuiji's Record (name of a book) records, 'Estimating the limit that this sound can reach, it should be twenty Ganges sands of lands away.' In the following section on True Reality, it says, 'The current sound reaches twenty Ganges sands.' By analogy, the light shaking the earth should also be like this. According to their respective kinds of sounds, universally inform all beings. Sengzong (name of a monk) said, 'The languages of the six realms (Devas, Asuras, Humans, Animals, Pretas, and beings in Naraka) are different, like the distinction between Chu and Xia, but they can all hear and understand.' 'Today, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, a perfected person), Samyak-sambuddha (Samyak-sambuddha, a fully enlightened Buddha) ... the Greatly Awakened World-Honored One is about to enter Nirvana (Nirvana, enlightenment).' Sengliang (name of a monk) said, 'Through false manifestation, the true is revealed; by means of extinction, permanence is expressed.' Sengzong (name of a monk) said, 'The reason for first mentioning the three virtues (Arhat, Samyak-sambuddha, etc.) is to cause beings to cherish virtue and admire goodness.' Since there is compassion in the heart, there is external protection. To treat beings equally with these two minds is already not easy, and to be able to treat them like one's only child further shows its rarity. Taking refuge is like a loving mother rushing to her infant. Abandoning is for shielding from wind and frost. It is a metaphor for the power of great compassion, which has great expedient means to prevent the arising of beings' afflictions. The Greatly Awakened World-Honored One, again mentioning two titles, is to accelerate the awakening of beings' minds. Baoliang (name of a monk) said, 'About to enter Nirvana is...'
非經題所稱也。言無餘涅槃耳。自鹿苑迄此。眾生聞一教。增一疑。唯今第五時說疑心頓息。所以略舉十號。使知佛恩之重也。道慧記曰憐愍不必䨱護。不必平等。今以歸依釋憐愍。以為舍釋䨱護。以羅睺羅釋平等也。慧朗曰。聲中有五句。第一總稱慈悲。謂憐愍䨱護也。第二稱慈用。謂如羅睺羅也。第三稱悲用。謂作歸依也。第四偏舍化。謂今欲涅槃也。第五催令來問。謂為最後問也。
一切眾生若有所疑今悉可問為最後問。
案。僧亮曰。眾生厭苦。苦從惑起。滅苦要先斷惑。惑有輕重。重名為見。輕者曰疑。疑尚須斷。況復見耶。斷疑唯佛可不問乎。僧宗曰。自此之前。唯說無常。今明常理。教與昔反。事則應疑。雖復言不指的。而意在於此也。寶亮曰。此是如來。最後宗極之教。故勸令問。
爾時世尊于晨朝時。
案。僧亮曰。上記日月。今記時也。
從其面門放種種光(至)乃至十方亦復如是。
案。僧亮曰。聲至有頂。語其上聞。光遍十方。語其四遠。二文互出。事表未殊也。法瑤曰。口出其光。以表最極妙說之相也。僧宗曰。此第二相也。上以音聲生解。此從光明得悟也。門以通為義。故以口為面門也。寶亮曰。種種色光者。昔經亦有此瑞。但出經者。表佛威光
【現代漢語翻譯】 現代漢語譯本： 這並非經文題目所能概括的。這裡說的是無餘涅槃（nirvana）而已。自從鹿野苑（Mrigadava）開始直到現在，眾生聽聞一個教義，就增加一份疑惑。只有現在這第五個時期，才能消除疑心。所以略微舉出佛的十個稱號，使人知道佛恩的深重。道慧記中說，憐憫不一定等同於䨱護，也不一定等同於平等。現在用歸依來解釋憐憫，用舍釋來解釋䨱護，用羅睺羅（Rahula）來解釋平等。慧朗說，這段話中有五句。第一句總稱慈悲，就是憐憫䨱護。第二句稱慈的功用，就是像羅睺羅一樣。第三句稱悲的功用，就是作為歸依。第四句偏重於捨棄化身，就是現在想要涅槃。第五句催促人們前來提問，因為這是最後一次提問的機會。 一切眾生如果有什麼疑問，現在都可以提問，這是最後一次提問的機會。 僧亮說，眾生厭惡痛苦，痛苦從迷惑產生。要滅除痛苦，首先要斷除迷惑。迷惑有輕重之分，重的叫做見，輕的叫做疑。疑尚且需要斷除，更何況是見呢？斷除疑惑只有佛才能做到，難道還有什麼可以不問的嗎？僧宗說，在此之前，只說無常，現在闡明常理，教義與過去相反，所以應該有疑問。雖然言語沒有明確指出，但意思就在這裡。寶亮說，這是如來（Tathagata）最後最根本的教誨，所以勸人提問。 這時，世尊（Bhagavan）在早晨的時候， 僧亮說，上面記載了日月，現在記載了時間。 從他的面門放出種種光芒，乃至十方世界也是這樣。 僧亮說，聲音傳到有頂天，說明聲音傳得很遠；光芒照遍十方，說明光芒照得很廣。這兩段文字相互補充，所表達的意思並沒有什麼不同。法瑤說，口中放出光芒，是爲了表明最極妙的說法。僧宗說，這是第二種瑞相。上面通過聲音使人理解，這裡通過光明使人覺悟。門以通達為意義，所以用口作為面門。寶亮說，種種顏色的光芒，以前的經典中也有這種瑞相，但放出光芒，是爲了表明佛的威光。
【English Translation】 English version: This is not what the title of the sutra refers to. It speaks only of Nirvana without remainder. From Mrigadava (Deer Park) until now, sentient beings hear one teaching and increase one doubt. Only now, in this fifth period, is the doubting mind completely extinguished. Therefore, the ten epithets of the Buddha are briefly mentioned to make people aware of the depth of the Buddha's grace. Daohui Ji says that compassion does not necessarily equal protection, nor does it necessarily equal equality. Now, 'taking refuge' is used to explain compassion, 'abandoning release' is used to explain protection, and Rahula (son of the Buddha) is used to explain equality. Huilang says that there are five sentences in this passage. The first sentence generally refers to loving-kindness and compassion, which is compassion and protection. The second sentence refers to the function of loving-kindness, which is like Rahula. The third sentence refers to the function of compassion, which is to serve as refuge. The fourth sentence emphasizes abandoning the manifested body, which is the intention to enter Nirvana now. The fifth sentence urges people to come and ask questions, because this is the last opportunity to ask. All sentient beings, if you have any doubts, you may ask them now, as this is the last opportunity to ask. Sengliang said, sentient beings are weary of suffering, and suffering arises from delusion. To extinguish suffering, one must first cut off delusion. Delusion has degrees of severity; the severe is called 'views,' and the light is called 'doubt.' Even doubt must be cut off, let alone views. Only the Buddha can cut off doubts; is there anything that cannot be asked? Sengzong said, before this, only impermanence was discussed; now, the principle of permanence is clarified. The teaching is contrary to the past, so there should be doubts. Although the words do not explicitly point it out, the meaning is here. Baoliang said, this is the Tathagata's (Buddha's title) final and ultimate teaching, so he encourages people to ask questions. At that time, the Bhagavan (World Honored One) in the morning, Sengliang said, the above recorded the sun and moon, now it records the time. From his face emitted various kinds of light, even the ten directions were also like this. Sengliang said, the sound reached the peak of existence, indicating that the sound traveled far; the light shone throughout the ten directions, indicating that the light shone widely. These two passages complement each other, and the meaning expressed is not different. Fayao said, the light emitted from the mouth is to indicate the most supremely wonderful teaching. Sengzong said, this is the second auspicious sign. Above, understanding is generated through sound; here, enlightenment is attained through light. 'Gate' means 'to pass through,' so the mouth is used as the face gate. Baoliang said, various colors of light, previous sutras also have this auspicious sign, but emitting light is to indicate the Buddha's majestic light.
。故以種種為名也。智秀曰。向雖聞聲。未測所之。是以放光示令知也。
其中所有六趣眾生(至)身體戰慄涕泣哽咽。
案。僧亮曰。向告令知。今除罪障也。僧宗曰。罪語于果。垢惱語因也。寶亮曰。此言滅者。據伏除也。謂睹光者。心緣勝境。三毒不得並起。但生凈心。故云罪滅。
爾時大地諸山大海皆悉震動。
案。僧亮曰。垢障已除。戀慕情至。哀迷亂心。無由速集。故以神力動地。抑其哀情也。法瑤曰。無情尚動。況有心乎。以感時人。速令雲集也。僧宗曰。第三相也。如來至德如地。以安群生。舍化歸真。示之令悟也。智秀曰。見地動已。興三種意。一者相勸且各裁抑。二者今當速往速往。三者設後有疑。無所咨問也。慧朗曰。此下有兩階。此即第一敘地動相也。
時諸眾生共相謂言(至)若減一劫互相執手。
案。僧宗曰。既睹三瑞。寧得不悲。更相曉喻。設敦請之計也。寶亮曰。舊解云。眾生若壽命一劫。則請之一劫壽。若半劫。則請半劫也。自意不然。蓋隨俗也。於時人情。愿佛住世。豈容指愿一切半劫。就少為言。恐多難冀耳。慧朗曰。此下第二階有兩意。第一先相曉勸也。
復作是言世間虛空(至)如來不久必入涅槃。
案。僧宗曰。如
【現代漢語翻譯】 現代漢語譯本：因此用種種名稱來稱呼它。智秀說：『之前雖然聽到了聲音，但不知道它來自哪裡。所以（佛）才放出光明，來讓大家知道。』
其中所有的六道眾生（直到）身體戰慄，哭泣哽咽。
案：僧亮說：『之前是告知大家，現在是消除罪障。』僧宗說：『罪是指罪惡的果報，垢惱是指罪惡的起因。』寶亮說：『這裡說滅，是根據降伏和消除來說的。』意思是看到光明的人，心念專注于殊勝的境界，貪嗔癡三毒無法同時生起，只會生起清凈的心，所以說罪滅。
這時，大地、諸山、大海都震動起來。
案：僧亮說：『因為罪惡的障礙已經消除，所以（眾生）戀慕的情感更加強烈。哀傷迷惑的心，沒有辦法快速地聚集起來，所以用神力震動大地，來抑制他們的哀傷之情。』法瑤說：『無情的事物尚且震動，更何況有情眾生呢？這是爲了感動當時的人們，讓他們迅速聚集起來。』僧宗說：『這是第三種瑞相。如來的至德就像大地一樣，用來安頓眾生。捨棄化身迴歸真如，以此來開示眾生，讓他們覺悟。』智秀說：『看到大地震動之後，生起三種想法。一是互相勸慰，各自抑制悲傷。二是現在應當趕快前往。三是如果以後有什麼疑問，就沒有地方可以諮詢了。』慧朗說：『下面有兩層意思，這裡是第一層，敘述大地震動的瑞相。』
這時，眾生互相說道（直到）即使減少一劫的壽命，也要互相執手。
案：僧宗說：『既然看到了三種瑞相，怎麼能不悲傷呢？所以互相勸說，商量懇請佛陀住世的計策。』寶亮說：『舊的解釋說，眾生的壽命如果有一劫，就懇請佛陀住世一劫；如果是半劫，就懇請佛陀住世半劫。我個人認為不是這樣。這大概是隨順世俗的說法。當時人們的心情，都希望佛陀住世，怎麼會指望一切都只有半劫呢？就少來說，恐怕是難以期望更多吧。』慧朗說：『下面第二層意思有兩點，第一點是先互相勸說。』
又說：『世間虛空（直到）如來不久必定入涅槃。』
案：僧宗說：如
【English Translation】 English version: Therefore, it is called by various names. Zhixiu said, 'Although I heard the sound before, I didn't know where it came from. Therefore, (the Buddha) emitted light to let everyone know.'
Among them, all sentient beings in the six realms (until) their bodies trembled, weeping and sobbing.
Note: Sengliang said, 'Before was to inform everyone, now is to eliminate karmic obstacles.' Sengzong said, 'Sin refers to the consequences of sin, and defilement refers to the cause of sin.' Baoliang said, 'The word 'extinguish' here refers to subduing and eliminating.' It means that those who see the light, their minds are focused on the supreme state, and the three poisons of greed, anger, and ignorance cannot arise at the same time, only pure thoughts arise, so it is said that sins are extinguished.
At that time, the earth, all the mountains, and the great sea all shook.
Note: Sengliang said, 'Because the obstacles of sin have been eliminated, the feelings of attachment are even stronger. The sorrowful and confused mind has no way to gather quickly, so the divine power shakes the earth to suppress their sorrow.' Fayao said, 'Even inanimate things shake, let alone sentient beings? This is to move the people of that time and let them gather quickly.' Sengzong said, 'This is the third auspicious sign. The supreme virtue of the Tathagata is like the earth, used to settle sentient beings. Abandoning the manifested body and returning to the true nature, to enlighten sentient beings and make them realize.' Zhixiu said, 'After seeing the earth shake, three thoughts arise. First, to persuade each other and restrain their sorrow. Second, they should go quickly now. Third, if there are any doubts later, there will be no place to consult.' Huilang said, 'Below there are two levels of meaning, this is the first level, describing the auspicious sign of the earth shaking.'
At that time, the sentient beings said to each other (until) even if they reduced their lifespan by one kalpa, they would hold each other's hands.
Note: Sengzong said, 'Since they have seen the three auspicious signs, how can they not be sad? So they persuade each other and discuss the plan to implore the Buddha to stay in the world.' Baoliang said, 'The old explanation says that if the lifespan of sentient beings is one kalpa, they will implore the Buddha to stay in the world for one kalpa; if it is half a kalpa, they will implore the Buddha to stay in the world for half a kalpa. I personally don't think so. This is probably following the secular saying. At that time, people's feelings were all hoping that the Buddha would stay in the world, how could they expect everything to be only half a kalpa? To speak of less, I am afraid it is difficult to expect more.' Huilang said, 'Below the second level of meaning has two points, the first point is to persuade each other first.'
They also said, 'The world is empty (until) the Tathagata will surely enter Nirvana soon.'
Note: Sengzong said: such as
來道被大千。德蔭三界。今入涅槃。世間空也。福盡者。福以感聖。聖既不應。所以知盡也。不善增長者。福既盡矣。惡所以增。
又作是言世間虛空(至)設有疑惑當復問誰。
案。慧朗曰。無救護者。此下舉前聲告之旨也。救者。舉前憐愍大慈句也。護者。舉前䨱護大悲句也。貧窮者。舉前等視如羅睺羅。大慈之用也。謂羅睺羅已得法財。我今未得。而佛舍我。方是貧窮也。無所宗仰者。舉前為作歸依也。孤露者。舉前為世間舍。大悲之用也。一旦遠離者。舉前大覺世尊。將欲涅槃也。設有疑惑者。舉前今悉可問也。是以宜自抑遣速往速往之也。
時有無量諸大弟子(至)生如是等種種苦惱。
案。僧亮曰。上三瑞相集眾因緣。此下說集時次第。大弟子者。先在佛左右。故不言其來也。道慧記曰。即是前所言八十億百千者也。既非聲光所召。而複列者。欲敘其遇光悲惱也。慧朗曰。此舉三業苦惱。謂身戰掉。心濁發聲也。
爾時復有八十百千諸比丘等。
案。僧亮曰。此下敘遠來者也。來不必前後。文不可累書。分作三次耳。一眾多在後。二眾多供勝。三但以供勝也。僧宗曰。此經所列時眾。與諸經不必同也。以聲聞德狹。不能廣化。多以側侍左右。所以先列也。寶亮曰。
【現代漢語翻譯】 現代漢語譯本： 光明照耀整個大千世界，佛陀的恩德庇廕三界。如今佛陀將要進入涅槃，世間將變得空虛。說『福盡』，是因為福報用來感應聖人，聖人既然不再應現，所以知道福報已經用盡。說『不善增長』，是因為福報既然已經用盡，惡業就會因此增長。
又說世間虛空，（一直到）如果還有疑惑，應當再向誰詢問呢？
按慧朗的說法：『無救護者』，以下是舉出之前宣告的旨意。『救』，是舉出之前憐憫的大慈之心。『護』，是舉出之前護佑的大悲之心。『貧窮者』，是舉出之前平等看待如羅睺羅（佛陀的兒子）一樣。這是大慈心的運用。意思是說羅睺羅已經得到了法財，而我至今未得，佛陀卻要捨棄我，這才是真正的貧窮啊。『無所宗仰者』，是舉出之前為眾生作歸依。『孤露者』，是舉出之前為世間捨身的大悲之心。『一旦遠離』，是舉出之前大覺世尊將要涅槃。『設有疑惑者』，是舉出之前現在都可以詢問。因此應該自我抑制悲傷，趕快前往，趕快前往啊。
當時有無量無數的大弟子，（一直到）產生像這樣的種種苦惱。
按僧亮的說法：上面三種瑞相聚集了大眾的因緣。下面是說聚集時的次第。『大弟子』，因為先前就在佛陀左右，所以沒有說他們是趕來的。道慧記說：就是前面所說的八十億百千人。既然不是聲光所召集，卻又被列出，是想要敘述他們遇到佛光而感到悲傷苦惱。慧朗說：這裡舉出三業的苦惱，指的是身體戰慄搖動，內心渾濁，發出聲音。
當時又有八十百千的諸位比丘等等。
按僧亮的說法：下面是敘述從遠處趕來的人。來的人不一定有先後順序，文字也不可能全部記載，所以分成三次來說。一是眾多的人在後面，二是眾多的人供養殊勝的物品，三是隻以供養殊勝的物品為主。僧宗說：這部經所列出的當時的大眾，與其他的經典不一定相同。因為聲聞的德行狹隘，不能廣泛教化，大多以在佛陀左右侍奉為主，所以先列出他們。寶亮說：
【English Translation】 English version: The light illuminates the entire great chiliocosm, and the Buddha's virtue shelters the three realms. Now the Buddha is about to enter Nirvana, and the world will become empty. Saying 'exhaustion of blessings' is because blessings are used to invoke the sage. Since the sage will no longer appear, we know that the blessings have been exhausted. Saying 'increase of unwholesome deeds' is because since blessings have been exhausted, evil deeds will therefore increase.
It is also said that the world is empty, (up to) if there are still doubts, who should we ask again?
According to Hui Lang: 'Without savior or protector,' the following is to highlight the meaning of the previous announcement. 'Savior' refers to the previous compassionate great loving-kindness. 'Protector' refers to the previous protective great compassion. 'Poor' refers to the previous equal treatment like Rāhula (Buddha's son). This is the application of great loving-kindness. It means that Rāhula has already obtained the Dharma wealth, but I have not yet obtained it, and the Buddha is about to abandon me, which is true poverty. 'Without support or refuge' refers to the previous refuge made for sentient beings. 'Orphaned and exposed' refers to the previous great compassion of sacrificing oneself for the world. 'Once separated' refers to the previous Great Awakened World Honored One about to enter Nirvana. 'If there are doubts' refers to the previous now you can ask everything. Therefore, one should restrain oneself from sorrow and go quickly, go quickly.
At that time, there were immeasurable great disciples, (up to) generating such various sufferings.
According to Seng Liang: The above three auspicious signs gathered the causes and conditions of the assembly. The following describes the order of gathering. 'Great disciples' were previously on the Buddha's left and right, so it was not said that they came. Dao Hui Ji said: They are the eighty billion hundred thousand mentioned earlier. Since they were not summoned by sound and light, but are listed again, it is to describe their sadness and distress upon encountering the Buddha's light. Hui Lang said: This highlights the suffering of the three karmas, referring to the body trembling and shaking, the mind being turbid, and emitting sounds.
At that time, there were also eighty hundred thousand Bhikshus, etc.
According to Seng Liang: The following describes those who came from afar. The order of arrival is not necessarily sequential, and the text cannot record everything, so it is divided into three times. First, many people are behind; second, many people offer superior items; and third, only offering superior items is emphasized. Seng Zong said: The assembly listed in this sutra is not necessarily the same as in other sutras. Because the virtue of the Śrāvakas is narrow and cannot widely transform, they mostly serve on the Buddha's left and right, so they are listed first. Bao Liang said:
此列十五日旦承光至者也。比丘者。列其位。羅漢者。嘆其德也。道慧記曰。列眾凡有五別。第一八十億百千。謂內眷屬也。第二時有無量諸大弟子。謂外眷屬也。第三優婆塞以下。隨以供勝眾多為后也。第四從金翅鳥王訖山王。但以眾多為后。第五從阿僧祇海神訖無邊身。但以供養為后也。又撰曰。不必皆先後。但義為次第也。然若列先後有。不出四種。一者以位為次。二者以數為次。三者以供為次。四者不以位數供。但以是時來者。即是中列也。智秀曰。此下至其林變白。皆是聲光動地所召也。然列條序不同。多則至五。少則唯二。言五者。一列數。二置位。三嘆德。四列名。五敘來相也。言二者。一列數二列名而已。又列其秩序。差品有三。第一從此。訖得自在力能化作佛。列出家二眾。以道小近佛。故先列也。明駿案。此中列六事。一列數。二稱位。三嘆權德。四敘憂悲。五嘆實德。六敘來事。
皆阿羅漢。
案。僧亮曰。此言不生。生是苦本。惑是生因。羅漢斷三界之惑。苦果不生。故名不生也。僧宗曰。此名含三義。一謂殺賊。蓋斷煩惱也。二謂不生。蓋不受三界生也。三謂應供。以備三德。可為福田也。
心得自在。
案。僧亮曰。心為苦樂之本。眾生厭苦。不離苦因。為煩
【現代漢語翻譯】 現代漢語譯本： 這是在（佛誕日）四月十五日早上，承蒙佛光照耀而來的（聖眾）。『比丘』（bhiksu）指的是排列他們的位置，『阿羅漢』（arhat）是讚歎他們的功德。道慧記中說，排列大眾凡有五種區別。第一種是八十億百千，指的是內眷屬。第二種是當時有無量諸大弟子，指的是外眷屬。第三種是優婆塞（upasaka）以下，隨著供養的殊勝和眾多作為順序。第四種是從金翅鳥王到山王，只以眾多作為順序。第五種是從阿僧祇（asamkhya）海神到無邊身，只以供養作為順序。又有人撰寫道，不必都按先後順序，但以意義作為次第。然而如果排列先後順序，不出四種情況。一是按地位為次序，二是按數量為次序，三是按供養為次序，四是不按位數供養，但以是當時來的人，就是中間排列的。智秀說，此下到樹林變白，都是聲光震動大地所召來的。然而排列條目的順序不同，多則到五種，少則只有兩種。說五種的是：一，排列數量；二，設定位置；三，讚歎功德；四，排列名字；五，敘述來相。說兩種的是：一，排列數量；二，排列名字而已。又排列其秩序，差別品類有三種。第一種是從此開始，到獲得自在力能化作佛。列出家二眾，因為道行小而接近佛，所以先排列。明駿認為，此中排列六件事：一，排列數量；二，稱呼位置；三，讚歎權德；四，敘述憂悲；五，讚歎實德；六，敘述來事。
『皆阿羅漢』（arhat）。
僧亮說，這是說不生。生是苦的根本，迷惑是生的原因。阿羅漢斷除三界的迷惑，苦果不生，所以名叫不生。僧宗說，這個名稱包含三重含義：一是說殺賊，就是斷除煩惱；二是說不生，就是不受三界之生；三是說應供，因為具備三德，可以作為福田。
『心得自在』。
僧亮說，心是苦樂的根本，眾生厭惡痛苦，卻不離開痛苦的原因，因為煩惱。
【English Translation】 English version: These are those who arrived on the morning of the fifteenth day of the fourth month, receiving the light (of the Buddha's birth). 'Bhiksu' (bhiksu) refers to the arrangement of their positions. 'Arhat' (arhat) is to praise their virtues. Daohui's record says that there are five distinctions in arranging the assembly. The first is eighty billion hundred thousand, referring to the inner family. The second is the countless great disciples at that time, referring to the outer family. The third is upasakas (upasaka) and below, with the superiority and multitude of offerings as the order. The fourth is from the Golden-Winged Bird King to the Mountain King, only with multitude as the order. The fifth is from the asamkhya (asamkhya) sea god to the boundless body, only with offerings as the order. Someone also wrote that it is not necessary to follow the order of precedence, but the meaning is the order. However, if the order of precedence is arranged, it does not go beyond four situations. One is to order by position, two is to order by number, three is to order by offering, and four is not to order by number or offering, but those who come at that time are in the middle. Zhixiu said that from here down to the forest turning white, all are summoned by the sound and light shaking the earth. However, the order of listing items is different, up to five, and as few as two. The five are: one, listing the number; two, setting the position; three, praising the virtue; four, listing the name; five, narrating the appearance of coming. The two are: one, listing the number; two, listing the name only. Also, the order is arranged, and there are three kinds of differences. The first is from here, to obtaining the power of freedom to transform into a Buddha. Listing the two assemblies of those who have left home, because the path is small and close to the Buddha, so they are listed first. Mingjun believes that there are six things listed here: one, listing the number; two, calling the position; three, praising the power and virtue; four, narrating sorrow and grief; five, praising the real virtue; six, narrating the coming event.
'All are Arhats' (arhat).
Sengliang said that this means non-birth. Birth is the root of suffering, and delusion is the cause of birth. Arhats cut off the delusions of the three realms, and the fruit of suffering does not arise, so they are called non-birth. Sengzong said that this name contains three meanings: one is to kill thieves, which is to cut off afflictions; two is to not be born, which is not to receive the birth of the three realms; and three is to be worthy of offerings, because they possess three virtues and can be a field of merit.
'Minds obtain freedom'.
Sengliang said that the mind is the root of suffering and happiness. Sentient beings hate suffering, but do not leave the cause of suffering, because of afflictions.
惱所惑。不得自在。今無苦因。所以自在也。
所作已辦。
案。僧亮曰。苦因既盡。所期已畢也。僧宗曰。謂得盡智無生智究竟也。此義含智。即釋應供也。寶亮曰。此兩句。共釋不生義也。所以得不生者。由斷三界使盡。治道力辨故也。
離諸煩惱。
案。僧亮曰。釋上已辨義也。僧宗曰。釋所以不生也。道慧記曰。釋心所以得自在。所作所以已辨也。
調伏諸根。
案。僧亮曰。釋心得自在也。僧宗曰。惑在由於諸根。諸根既調。所以惑盡也。寶亮曰。此兩句釋殺賊也。諸煩惱賊。所以而盡。由攝六情。制三業故也。
如大龍王。
案。僧宗曰。為三明六通作譬也。龍有二德。一則興云降雨。二則隱顯自在也。寶亮曰。此下訖逮得已利。辨應供也。道慧記曰。龍王即是人中象王。如大品經云。如調象王也。為善調作譬釋煩惱。所以而離由乎善調諸根故也。
有大威德。
案。道慧記曰。此下嘆其外德。明在在處處。眾所宗伏也。
成就空慧。
案。僧亮曰。釋斷煩惱也。若不得空慧。則不斷也。
逮得已利。
案。僧亮曰。結斷不起。可保之為利也。道慧記曰。釋所以有大威德也。空慧明其智滿。已利明其結盡也。
【現代漢語翻譯】 現代漢語譯本： 被煩惱所迷惑，就無法獲得自在。現在沒有了痛苦的根源，所以能夠自在。
所作已辦。
按：僧亮說，痛苦的根源已經斷盡，所期望的目標已經完成。僧宗說，這是指獲得了盡智（Ksayajnana，知一切煩惱已盡的智慧）和無生智（Anutpadajnana，知未來煩惱不生的智慧），達到了究竟的境界。這個意義包含了智慧，也就是解釋了應供（Arhat，阿羅漢）的含義。寶亮說，這兩句話共同解釋了『不生』的意義。之所以能夠不生，是因為斷除了三界（欲界、色界、無色界）所有的煩惱，治理的方法有力而明確。
離諸煩惱。
按：僧亮說，這是解釋上面『已辨』的意義。僧宗說，這是解釋為什麼不生。道慧記說，這是解釋心為什麼能夠獲得自在，所作的事情為什麼已經完成。
調伏諸根。
按：僧亮說，這是解釋心能夠獲得自在。僧宗說，迷惑產生的原因在於諸根（六根：眼、耳、鼻、舌、身、意），諸根既然被調伏，所以迷惑就斷盡了。寶亮說，這兩句話解釋了『殺賊』。各種煩惱賊之所以能夠斷盡，是因為攝持六情（六根所對的六種感覺），控制身、口、意三業。
如大龍王。
按：僧宗說，這是為三明（Trividya，宿命明、天眼明、漏盡明）和六通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）作比喻。龍有兩種德行，一是能夠興云降雨，二是能夠隱身顯形，自在無礙。寶亮說，從這句開始到『逮得已利』，都是在辨析應供（Arhat，阿羅漢）的含義。道慧記說，龍王就是人中的象王，如同《大品經》所說，如同調伏的象王。這是用善於調伏來比喻解釋煩惱，之所以能夠遠離煩惱，是因為善於調伏諸根。
有大威德。
按：道慧記說，這以下是讚歎他的外在德行，說明他在任何地方都受到大眾的尊敬和信服。
成就空慧。
按：僧亮說，這是解釋斷除煩惱。如果沒有獲得空慧（Sunyatajnana，體悟空性的智慧），就無法斷除煩惱。
逮得已利。
按：僧亮說，這是總結斷除煩惱不再生起，可以保證這是利益。道慧記說，這是解釋為什麼有大的威德。空慧說明他的智慧圓滿，『已利』說明他的煩惱已經斷盡。
【English Translation】 English version: Bewildered by afflictions, one cannot attain freedom. Now, without the cause of suffering, one is therefore free.
'What needs to be done is done.'
Note: Monk Liang says, 'The cause of suffering is exhausted, and the desired goal is accomplished.' Monk Zong says, 'This refers to attaining Ksayajnana (盡智, the wisdom of knowing all afflictions are exhausted) and Anutpadajnana (無生智, the wisdom of knowing future afflictions will not arise), reaching the ultimate state.' This meaning contains wisdom, which explains the meaning of Arhat (應供, worthy of offerings). Baoliang says, 'These two sentences together explain the meaning of 'non-arising'. The reason for being able to not arise is because all afflictions of the three realms (欲界, Kama-dhatu; 色界, Rupa-dhatu; 無色界, Arupa-dhatu) are severed, and the method of governance is powerful and clear.'
'Free from all afflictions.'
Note: Monk Liang says, 'This explains the meaning of 'already accomplished' above.' Monk Zong says, 'This explains why there is no arising.' Dao Huiji says, 'This explains why the mind can attain freedom, and why what needs to be done has been accomplished.'
'Subduing the senses.'
Note: Monk Liang says, 'This explains the mind being able to attain freedom.' Monk Zong says, 'The cause of bewilderment lies in the senses (諸根, the six senses: eye, ear, nose, tongue, body, and mind). Since the senses are subdued, bewilderment is exhausted.' Baoliang says, 'These two sentences explain 'killing the thieves'. The reason why various affliction-thieves can be exhausted is because of restraining the six emotions (六情, the six feelings arising from the six senses) and controlling the three karmas (三業, body, speech, and mind).'
'Like a great dragon king.'
Note: Monk Zong says, 'This is a metaphor for the three insights (三明, Trividya: knowledge of past lives, knowledge of the divine eye, and knowledge of the exhaustion of outflows) and the six supernormal powers (六通, Sadabhijna: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and exhaustion of outflows).' A dragon has two virtues: one is the ability to summon clouds and bring rain, and the other is the ability to be visible or invisible at will, without obstruction. Baoliang says, 'From this sentence to 'attaining the benefit', it is all about analyzing the meaning of Arhat (應供, worthy of offerings).' Dao Huiji says, 'The dragon king is the elephant king among humans, as the Mahaprajnaparamita Sutra says, like a tamed elephant king. This uses skillful taming as a metaphor to explain afflictions. The reason for being able to be free from afflictions is because of skillfully subduing the senses.'
'Having great power and virtue.'
Note: Dao Huiji says, 'What follows praises his external virtues, indicating that he is respected and trusted by the masses everywhere.'
'Accomplishing the wisdom of emptiness.'
Note: Monk Liang says, 'This explains the severing of afflictions. Without attaining the wisdom of emptiness (空慧, Sunyatajnana, the wisdom of realizing emptiness), one cannot sever afflictions.'
'Attaining the benefit.'
Note: Monk Liang says, 'This summarizes the severing of afflictions so that they no longer arise, which can be guaranteed as a benefit.' Dao Huiji says, 'This explains why there is great power and virtue. The wisdom of emptiness indicates that his wisdom is complete, and 'the benefit' indicates that his afflictions have been exhausted.'
如栴檀林栴檀圍繞如師子王師子圍繞。
案。僧亮曰。師子王者。空慧既成。戒定皆是無漏空慧。如王余德如子也。道慧記曰。此不取王為譬。乃總嘆諸功德。更相圍繞也。
成就如是無量功德一切皆是佛之真子。
案。僧宗曰。自法華已來。皆得稱為菩薩。若未爾之前。不得稱也。寶亮曰。真偽之名。就教有三重。第一判聖為真。以凡為偽。第二以二乘為偽義。菩薩為真。第三謂信常者為真。信未立者為偽。今就第三重判也。明此諸人盡雙解六行也。
各于晨朝日初出時(云)涕泣盈目生大苦惱。
案。僧亮曰。波羅奢華。葉青。其華白。而一日三變。日未出時則白。日始出則赤。日晚則黃也。道慧記曰。其華質青而脈赤也。
為欲利益安樂眾生。
案。僧宗曰。下五句別嘆。此一句總嘆也。寶亮曰。此下皆探取實德。以為嘆也。此第一明以利益故來。謂是眾人得道之緣。若使千人為緣。少一人則不得也。
成就大乘第一空行。
案。僧亮曰。諸羅漢知佛是常。今欲請佛發明常教也。此經第一義空者。常樂我凈。無二十五有。故名空也。僧宗曰。般若是萬行之主。欲令眾生得無相之解也。
顯發如來方便密教。
案。僧亮曰。昔說無常
【現代漢語翻譯】 現代漢語譯本：
猶如栴檀林（chandana-vana，檀香樹林）被栴檀（chandana，檀香）圍繞，猶如師子王（simha-raja，獅子王）被獅子圍繞。 案：僧亮說，『師子王』是指空慧（sunyata-jnana，對空性的智慧）已經成就，戒（sila，戒律）和定（samadhi，禪定）都是無漏（anasrava，沒有煩惱）的空慧。如同國王的其他功德如同王子一樣。道慧記說，這裡不是用國王來作比喻，而是總的讚歎各種功德，互相圍繞。 成就這樣無量的功德，一切都是佛的真子。 案：僧宗說，從《法華經》（Saddharma Pundarika Sutra）以來，都可以被稱為菩薩（bodhisattva，覺悟的眾生），如果在此之前，就不能這樣稱呼。寶亮說，真偽之名，就教義有三重含義。第一重，判聖人為真，以凡人為偽。第二重，以二乘（sravaka-yana and pratyekabuddha-yana，聲聞乘和緣覺乘）為偽義，菩薩為真。第三重，認為相信常（nitya，永恒）的人為真，相信尚未確立的人為偽。現在就第三重來判斷。說明這些人全部都雙重理解六行（sadacara，六種行為）。 各自在早晨太陽初升的時候，涕淚滿面，生起極大的苦惱。 案：僧亮說，波羅奢華（palasa，紫檀花），葉子是青色的，花是白色的，但是一天有三種變化。太陽未出時是白色，太陽剛出時是紅色，太陽晚了是黃色。道慧記說，花質是青色的，脈絡是紅色的。 爲了想要利益安樂眾生。 案：僧宗說，下面五句分別讚歎，這一句是總的讚歎。寶亮說，這下面都是探取實際的功德，用來讚歎。這第一句說明因為利益的緣故而來，是指眾人得道的因緣。如果使千人為因緣，少一人也不行。 成就大乘（mahayana，大乘）第一空行。 案：僧亮說，各位羅漢（arhat，阿羅漢）知道佛是常（nitya，永恒）的，現在想要請佛闡明常教。這部經的第一義空（paramartha-sunyata，勝義空）是指常樂我凈（nitya-sukha-atma-subha，常、樂、我、凈），沒有二十五有（panca-vimsati bhava，二十五有），所以名叫空。僧宗說，般若（prajna，智慧）是萬行之主，想要讓眾生得到無相（animitta，無相）的理解。 顯發如來（tathagata，如來）方便密教。 案：僧亮說，過去說無常（anitya，無常）。
【English Translation】 English version:
Just as a chandana-vana (forest of sandalwood trees) is surrounded by chandana (sandalwood), just as a simha-raja (lion king) is surrounded by lions. Note: Monk Liang said, 'Simha-raja' refers to the fact that sunyata-jnana (wisdom of emptiness) has been achieved, and sila (precepts) and samadhi (meditation) are all anasrava (without outflows) sunyata-jnana. Just as the other merits of a king are like princes. Dao Hui's record says that this does not use the king as a metaphor, but generally praises all kinds of merits, surrounding each other. Accomplishing such immeasurable merits, all are true sons of the Buddha. Note: Monk Zong said, since the Saddharma Pundarika Sutra (Lotus Sutra), all can be called bodhisattvas (enlightened beings). If it was before that, they could not be called that. Bao Liang said that the names of true and false have three meanings in terms of doctrine. The first is to judge sages as true and ordinary people as false. The second is to regard the two vehicles (sravaka-yana and pratyekabuddha-yana) as false and bodhisattvas as true. The third is to regard those who believe in nitya (permanence) as true and those whose beliefs have not been established as false. Now we judge according to the third meaning. It shows that all these people have a dual understanding of the six conducts (sadacara). Each, at the time when the morning sun first rises, with tears filling their eyes, gives rise to great suffering and distress. Note: Monk Liang said that palasa (Butea monosperma) has green leaves and white flowers, but it changes three times a day. It is white before the sun rises, red when the sun first rises, and yellow when the sun is late. Dao Hui's record says that the flower is green in quality and red in veins. In order to benefit and bring happiness to all sentient beings. Note: Monk Zong said that the following five sentences praise separately, and this sentence is a general praise. Bao Liang said that what follows is all about exploring actual merits for praise. This first sentence explains that they come for the sake of benefit, which refers to the conditions for all people to attain the Way. If a thousand people are made into conditions, it will not work if one person is missing. Accomplishing the first empty practice of Mahayana (Great Vehicle). Note: Monk Liang said that the arhats (worthy ones) know that the Buddha is nitya (eternal), and now they want to ask the Buddha to explain the eternal teachings. The first meaning of emptiness (paramartha-sunyata) in this sutra refers to nitya-sukha-atma-subha (permanence, bliss, self, purity), without the twenty-five existences (panca-vimsati bhava), so it is called emptiness. Monk Zong said that prajna (wisdom) is the master of all practices, and he wants to enable sentient beings to obtain animitta (signlessness) understanding. Revealing the Tathagata's (Thus Come One) expedient secret teaching. Note: Monk Liang said that in the past, it was said that anitya (impermanence).
。䨱今常旨。謂之密教也。僧宗曰。顯三乘為方便。一乘是實行。丈六是有為。法身是無為者也。
為不斷絕種種說法。
案。僧宗曰。從初鹿苑。迄至今日。隨能生解。皆為人說。
為諸眾生調伏因緣故(至)合掌恭敬卻坐一面。
案。僧宗曰。謂聞無常解無常。聞常住亦即解也。既自通達。復為他說。寶亮曰。謂除眾生四倒之緣也。尋此而言。故知法華諸教無得道者。
爾時復有拘陀羅女(至)合掌恭敬卻坐一面。
案。僧宗曰。尼者此言女也。所列科例與上同也。明駿案。此列有九事。一稱族。二稱位。三列名。四舉數。五嘆權德。六敘憂悲。七嘆實德。八敘來事。九蕳尊勝。故曰位階十地。
比丘尼眾中復有諸比丘尼(至)得自在力能化作佛。
案。僧宗曰。出家二眾。權實難知。今蕳尼眾有菩薩者。推比丘眾中。亦應爾也。寶亮曰。向所列實解六行。成真子之義。此偏指尼眾。亦有本是八住以上菩薩也。慧朗曰。此中嘆權德。初云諸漏已量。謂總句也。明駿案。前嘆比丘中。結末云。逮得己利。此中嘆初有諸漏已盡。兩彼互𨷂。蓋出經者差脫耳。旨則存焉。
爾時復有一恒河沙(至)菩薩摩訶薩而為上首。
案。僧宗曰。上列聲聞二眾。今
【現代漢語翻譯】 現代漢語譯本： 䨱今常旨，這被稱為密教（Mijiao）。僧宗說：『顯說三乘（San Sheng）是爲了方便，一乘（Yi Sheng）才是真正的修行；丈六金身是有為法，法身才是無為法。』 爲了不斷絕種種說法。 僧宗說：『從最初的鹿野苑（Luyeyuan）開始，直到今天，隨著眾生能夠理解的程度，都為他們說法。』 爲了使各種眾生調伏（Tiaofu）因緣的緣故（直到）合掌恭敬地退坐在一旁。 僧宗說：『聽到無常就理解無常，聽到常住也就理解常住。』既自己通達，又為他人解說。寶亮說：『這是爲了去除眾生四倒（Si Dao）的因緣。』由此看來，就知道《法華經》（Fahua Jing）的各種教義中沒有得道者。 那時，又有一位拘陀羅女（Kutuo Lunu）（直到）合掌恭敬地退坐在一旁。 僧宗說：『尼（Ni）就是指女子。』所列的科條和例子與上面相同。明駿認為，這裡列舉了九件事：一是稱族，二是稱位，三是列名，四是舉數，五是讚歎權德，六是敘述憂悲，七是讚歎實德，八是敘述來事，九是簡述尊勝。所以說位階十地（Shi Di）。 比丘尼（Biqiu Ni）眾中又有諸位比丘尼（直到）得到自在力，能夠化作佛。 僧宗說：『出家二眾，權實難以知曉。現在簡述尼眾中有菩薩（Pusa）的情況，推測比丘眾中也應該是這樣。』寶亮說：『前面所列舉的是真正理解六行，成就真子（Zhen Zi）的意義。這裡偏指尼眾，也有原本就是八住（Ba Zhu）以上菩薩的情況。』慧朗說：『這裡讚歎權德，開頭說諸漏已量，是總括性的句子。』明駿認為，前面讚歎比丘中，結尾說逮得己利，這裡讚歎開頭說諸漏已盡，這兩處互相補充，大概是出經者有所遺漏，但主旨還是存在的。 那時，又有一恒河沙（Henghesha）（直到）菩薩摩訶薩（Pusa Mohesa）作為上首。 僧宗說：『上面列舉了聲聞（Shengwen）二眾，現在』
【English Translation】 English version: 'Now, the constant principle is called Esoteric Buddhism (Mijiao).' Monk Zong said, 'Manifesting the Three Vehicles (San Sheng) is for convenience, the One Vehicle (Yi Sheng) is the true practice; the sixteen-foot golden body is conditioned dharma, the Dharmakaya is unconditioned dharma.' In order to not cut off various teachings. Monk Zong said, 'From the initial Deer Park (Luyeyuan) until today, according to what beings can understand, teachings are given to them.' For the sake of various beings subduing (Tiaofu) the causes and conditions (until) they respectfully joined their palms and sat to one side. Monk Zong said, 'Hearing impermanence, one understands impermanence; hearing permanence, one also understands permanence.' Having understood it oneself, one also explains it to others. Bao Liang said, 'This is to remove the causes and conditions of the four inversions (Si Dao) of beings.' From this, it is known that there are no enlightened ones in the various teachings of the Lotus Sutra (Fahua Jing). At that time, there was also a Kutuo Lunu (Kutuo Lunu) (until) she respectfully joined her palms and sat to one side. Monk Zong said, 'Ni (Ni) refers to women.' The listed categories and examples are the same as above. Ming Jun believes that nine things are listed here: first, stating the clan; second, stating the position; third, listing the names; fourth, enumerating the number; fifth, praising the expedient virtues; sixth, narrating the sorrows; seventh, praising the real virtues; eighth, narrating the coming events; ninth, briefly describing the venerable and supreme. Therefore, it is said that the position is at the Ten Grounds (Shi Di). Among the Bhikshunis (Biqiu Ni), there were also various Bhikshunis (until) they obtained the power of self-mastery and could transform into Buddhas. Monk Zong said, 'It is difficult to know the expedient and real aspects of the two assemblies of renunciants. Now, briefly describing the situation of Bodhisattvas (Pusa) among the Bhikshunis, it should be inferred that it is also the same among the Bhikshus.' Bao Liang said, 'What was listed earlier is the true understanding of the six practices, accomplishing the meaning of True Sons (Zhen Zi). This refers specifically to the Bhikshunis, and there are also those who were originally Bodhisattvas above the Eighth Stage (Ba Zhu).' Hui Lang said, 'Here, the expedient virtues are praised, and the beginning says that all outflows have been measured, which is a general statement.' Ming Jun believes that in the previous praise of the Bhikshus, the ending said that they had attained their own benefit, while here, the praise begins by saying that all outflows have been exhausted. These two places complement each other, probably due to omissions by the compiler of the sutra, but the main point still exists. At that time, there was also a number of beings equal to the sands of the Ganges River (Henghesha) (until) Bodhisattvas Mahasattvas (Pusa Mohesa) who were the leaders. Monk Zong said, 'The two assemblies of Sravakas (Shengwen) were listed above, now'
列菩薩也。而不言設供者。應是出家人也。寶亮曰。此偏指前比丘眾中。有權為聲聞者。智秀曰。向聲聞二眾之中。皆曰真子。已知並是菩薩也。今復別列者。皆就跡為言也。前有聲聞之跡。有以親待之義。故在前列也。菩薩行廣。跡有疏義。故次後列也。彭城慧令曰。此是離居家者。非比丘也。明駿案。此中列有七事。一舉數。二略嘆德位及方便。三列名。四嘆三世行。五敘憂悲。六嘆實德。七敘來事也。菩薩羅漢。更無別位。不出在家出家四眾數也。所以此一恒河。在兩楹之間。但稱菩薩者。辨異彼此故也。法華之日。已無聲聞。況在此席。豈更別有菩薩耶。而尼眾簡出階十住者。蓋標其勝出者耳。故云人中之龍也。
其心皆悉敬重大乘(至)諸未度者當令得度。
案。僧亮曰。菩薩以濟物為懷。大乘既是良藥。故先明也。隨一切者。以法濟物。要須曲與物同。仁德廣被也。隨從有四。一形類。二語言。三根性。四事業也。作是誓者。既入五道。同彼苦樂。苦則心退。樂則生著。自非弘誓。無由兩舍也。僧宗曰。此嘆現在德也。寶亮曰。菩薩此言道心人也。嘆德不過自行之與外化。此中據三世為嘆。於一世中。皆具二義也。
已於過去無數劫中(至)紹三寶種使不斷絕。
案。僧亮曰。
【現代漢語翻譯】 現代漢語譯本： 列出菩薩，卻不提及供養者，應該是出家人。寶亮說：『這裡偏指前面比丘眾中，有權現為聲聞的人。』智秀說：『先前聲聞二眾之中，都說『真子』，已經知道都是菩薩。現在又特別列出，都是就其示現的形跡而言。』先前有聲聞的形跡，有以親近相待的意義，所以在前列。菩薩的行持廣大，形跡上有疏遠的意義，所以排列在後面。彭城慧令說：『這是離開家的人，不是比丘。』明駿認為：『這裡列舉了七件事：一是舉出數量，二是簡略讚歎德行地位及方便，三是列出名字，四是讚歎三世的修行，五是敘述憂愁悲憫，六是讚歎真實的德行，七是敘述未來的事情。』菩薩和阿羅漢，沒有別的位次，不出在家和出家四眾的範圍。所以這一恒河，在兩楹之間，只稱菩薩，是爲了區分彼此的緣故。法華會上，已經沒有聲聞，何況在此法會中，難道還有別的菩薩嗎？而尼眾中特別簡選出階位在十住的，大概是標明她們的殊勝之處。所以說『人中之龍』。
『其心皆悉敬重大乘（乃至）諸未度者當令得度。』
僧亮認為：『菩薩以救濟眾生為懷，大乘既然是良藥，所以先說明。』『隨一切者』，是以佛法救濟眾生，必須要委曲順應眾生。仁德才能廣泛施予。隨順有四種：一是形貌種類，二是語言，三是根性，四是事業。『作是誓者』，既然進入五道，與他們同甘共苦，苦則心生退卻，樂則心生執著，如果不是弘大的誓願，沒有辦法捨棄這兩種心境。僧宗說：『這是讚歎現在的德行。』寶亮說：『菩薩，這裡是指發道心的人。』讚歎德行，不外乎自身的修行和向外的教化。這裡根據三世來讚歎，在一世之中，都具備這兩種意義。
『已於過去無數劫中（乃至）紹三寶種使不斷絕。』
僧亮認為：
【English Translation】 English version: Listing the Bodhisattvas, but not mentioning the donors, it should be the Sangha members. BaoLiang (name of a monk) said: 'This specifically refers to those among the previous Bhikshu (monk) assembly who have the authority to manifest as Sravakas (listeners).' ZhiXiu (name of a monk) said: 'Previously, among the two Sravaka assemblies, all were called 'True Sons,' it is already known that they are all Bodhisattvas. Now, listing them separately again is all based on their manifested traces.' Previously, there were traces of Sravakas, with the meaning of treating each other intimately, so they are listed in the front. The practice of Bodhisattvas is vast, and their traces have a meaning of distance, so they are listed later. PengCheng HuiLing (name of a monk) said: 'These are those who have left home, not Bhikshus.' MingJun (name of a monk) believes: 'Here, seven things are listed: first, stating the number; second, briefly praising their virtuous qualities, status, and skillful means; third, listing their names; fourth, praising their practice in the three lifetimes; fifth, narrating their sorrow and compassion; sixth, praising their true virtues; and seventh, narrating future events.' Bodhisattvas and Arhats (enlightened beings) have no other positions, not outside the four assemblies of lay and monastic members. Therefore, this one Ganges River is between the two pillars, only calling them Bodhisattvas is for the sake of distinguishing between them. At the Lotus Assembly, there were already no Sravakas, let alone in this assembly, could there be other Bodhisattvas? And the nuns specially selected from those who have reached the stage of the Ten Dwellings are probably marking their superior qualities. Therefore, it is said 'Dragons among humans.'
'Their minds all respectfully revere the Great Vehicle (up to) causing all those who have not been delivered to be delivered.'
SengLiang (name of a monk) believes: 'Bodhisattvas cherish the intention of saving beings, and since the Great Vehicle is a good medicine, it is explained first.' 'Following all' means using the Dharma to save beings, it is necessary to accommodate and comply with beings. Benevolence and virtue can then be widely bestowed. There are four kinds of following: first, appearance and type; second, language; third, faculties; and fourth, activities. 'Making this vow' means that since they have entered the five paths, they share their joys and sorrows, sorrow causes the mind to retreat, and joy causes attachment, if it were not for great vows, there would be no way to abandon these two states of mind. SengZong (name of a monk) said: 'This is praising present virtues.' BaoLiang (name of a monk) said: 'Bodhisattvas, here refers to those who have aroused the mind of enlightenment.' Praising virtues is nothing more than one's own practice and outward teaching. Here, it is praised according to the three lifetimes, and in one lifetime, both meanings are present.
'Having in the past countless kalpas (up to) continuing the lineage of the Three Jewels so that it is not cut off.'
SengLiang (name of a monk) believes:
能備上德。非積行不就也。解未解者。向說誓時。今說行時也。僧宗曰。嚮明現在行。今明過去行。
于未來世當轉法輪以大莊嚴而自莊嚴。
案。僧宗曰。次嘆未來德也。
成就如是無量功德(至)合掌恭敬卻坐一面。
案。僧宗曰。旨與前同也。
爾時復有二恒河沙(至)平等無二如視一子。
案。僧宗曰。此在家菩薩也。優婆塞者。此言清信士。論文有釋。謂為善宿。皆以義翻彼名耳。此下列眾有四階。第一從此。訖十恒河沙。以眾漸多而供稍勝。為次第也。第二從廿恒沙。訖九十恒沙。供不必勝。但以眾漸多。為次第也。第三從千恒沙。以多少不定亂來。為次第也。第四變林以下。眾不必多。但以供勝。為次第也。明駿案。此中列十五事。一舉數。二稱位。三以戒為行本。故先嘆戒也。四列名。五次嘆定。謂深觀對治門也。六嘆慧。謂亦欲樂聞無上大乘等也。七舉四弘。以嘆外化。八舉莊嚴凈戒結嘆也。九敘遇光憂悲。十敘設供。十一敘因辨供時。又發弘誓。十二敘唸佛受供已必入涅槃。十三敘來佛所事。十四敘佛默然不受。十五敘不果愿故憂悲也。
亦于晨朝日初出時(至)憍奢耶衣芻摩繒彩。
案。僧亮曰。天木香者。名時物重物也。出家法施。在家
【現代漢語翻譯】 現代漢語譯本 能夠完備高尚的品德，不是靠一朝一夕的積累就能成就的。解釋之前沒有解釋的內容，之前說的是發誓的時候，現在說的是修行的時候。僧宗說，之前是說明現在的修行，現在是說明過去的修行。
在未來的世代，應當轉動法輪，以盛大的莊嚴來莊嚴自身。
僧宗說，這是讚歎未來的功德。
成就這樣無量的功德，合掌恭敬地退坐在一旁。
僧宗說，主旨與前面相同。
那時又有二恒河沙數的菩薩，平等沒有分別，如同看待唯一的孩子。
僧宗說，這是在家的菩薩。『優婆塞』（Upasaka）這個詞，在這裡的意思是清信士。論文中有解釋，說是『善宿』，都是用意義來翻譯那個名稱。這裡下列的聽眾有四個層級。第一層級是從這裡開始，到十恒河沙數為止。因為聽眾逐漸增多，而供養稍微勝過前者，作為次第。第二層級是從二十恒河沙數開始，到九十恒河沙數為止。供養不一定勝過前者，但以聽眾逐漸增多，作為次第。第三層級是從一千恒河沙數開始，因為多少不定，雜亂而來，作為次第。第四層級是變林以下，聽眾不一定多，但以供養勝過前者，作為次第。明駿按，這裡列舉了十五件事：一是舉出數量，二是稱述地位，三是以戒律為修行的根本，所以先讚歎戒律。四是列出名字，五是其次讚歎禪定，指的是用深刻的觀想來對治煩惱。六是讚歎智慧，指的是也想要聽聞無上的大乘佛法等等。七是舉出四弘誓願，來讚歎對外教化。八是舉出莊嚴清凈的戒律來總結讚歎。九是敘述遇到佛光而感到憂愁悲傷。十是敘述設定供養。十一是敘述因為辨別供養的時間，又發下弘大的誓願。十二是敘述唸佛接受供養后必定進入涅槃。十三是敘述來到佛所要做的事情。十四是敘述佛陀默然不接受。十五是敘述因為沒有實現願望而感到憂愁悲傷。
也在早晨太陽剛升起的時候，用憍奢耶（Kauseya）衣、芻摩（Ksuma）繒彩來供養。
僧亮說，天木香，是當時貴重的物品。出家人行法施，在家人行財施。
【English Translation】 English version To be able to perfect virtue is not achieved by accumulating good deeds overnight. Explaining what was not explained before, previously it was about the time of making vows, now it is about the time of practice. Sangzong said, previously it was explaining present practice, now it is explaining past practice.
In future generations, one should turn the Dharma wheel, using great adornments to adorn oneself.
Sangzong said, this is praising future merits.
Achieving such immeasurable merits, they respectfully folded their palms and sat to one side.
Sangzong said, the main idea is the same as before.
At that time, there were also two Ganges river sands worth of Bodhisattvas, equal without distinction, like regarding a single child.
Sangzong said, these are lay Bodhisattvas. The term 'Upasaka' (優婆塞) means a pure believer here. The text explains it as 'Good Abode' (善宿), both are translations of the meaning of that name. The audience listed below has four levels. The first level starts here and ends at ten Ganges river sands. Because the audience gradually increases and the offerings are slightly better than the previous ones, it is taken as an order. The second level starts from twenty Ganges sands and ends at ninety Ganges sands. The offerings are not necessarily better, but the audience gradually increases, which is taken as an order. The third level starts from a thousand Ganges sands, because the amount is uncertain and comes in a disorderly manner, it is taken as an order. The fourth level is below the transformed forest, the audience is not necessarily large, but the offerings are better, which is taken as an order. Mingjun notes that fifteen things are listed here: first, the number is given; second, the position is stated; third, precepts are the foundation of practice, so precepts are praised first. Fourth, the names are listed; fifth, meditation is praised next, referring to using profound contemplation to counteract afflictions. Sixth, wisdom is praised, referring to also wanting to hear the unsurpassed Great Vehicle Dharma, etc. Seventh, the Four Great Vows are mentioned to praise external transformation. Eighth, the adornment of pure precepts is mentioned to conclude the praise. Ninth, it narrates the sorrow and sadness upon encountering the Buddha's light. Tenth, it narrates the setting up of offerings. Eleventh, it narrates the making of great vows again because of distinguishing the time of offering. Twelfth, it narrates that after reciting the Buddha's name and receiving offerings, one will surely enter Nirvana. Thirteenth, it narrates the things to be done upon coming to the Buddha. Fourteenth, it narrates that the Buddha remains silent and does not accept. Fifteenth, it narrates the sorrow and sadness because the wish was not fulfilled.
Also, at the time when the morning sun first rises, offering Kauseya (憍奢耶) clothes and Ksuma (芻摩) silk fabrics.
Sangliang said, heavenly wood incense is a precious item at that time. Monastics practice Dharma giving, and lay people practice material giving.
財施。施具九事。財施有三。謂時物。重物。如法物也。心亦有三。謂先心歡喜。施時心凈。施已無悔也。地亦有三。謂不動。無相。無量定也。今但說六種佛地。不須說也。以佛力故者。謂以佛力。成其重物。悅施者之心也。乃至蓋覆大千。皆類此也。優缽羅華色青。拘物頭色赤。波頭摩色不正。云似昌蒱花。分陀利色白。生水中也。曼陀羅是天華也。中國亦有。其色不定。如赤而黃。如青而紫。如綠而絳。種種色變。波利質多在天上。則種種色。天竺亦有。而華葉色並青綠。憍奢耶者。云蠶繭所作。東天竺有國名烏陀。粳米欲熟變為蟲。蟲即食米。人取蒸以成綿也。如此絲綿者。名摩呵跋多。此言大衣。甚貴也。芻摩者布衣也。迦陵伽者國名。亦出細疊也。
是諸香木載以寶車(至)哀受我等最後供養。
案。僧亮曰。各作是念。若有所乏者。此下說三種心也。道慧記曰。八功德水者。謂輕．冷．軟．美．清凈．不臭．飲時調適。飲已無患也。
世尊知時默然不受(至)卻在一面默然而坐。
案。僧亮曰。知受持未至也。若受前人者。後人則不得獻也。昔默則受。今默則不受者。昔日體康。觸味斯可。若言受則近貪。故不言也。今稱病力弱。所須自知。是以言之則受。不言則不須也。法
【現代漢語翻譯】 現代漢語譯本 財施。佈施包含九個方面。財施有三種，即應時的物品、貴重的物品、如法的物品。心也有三種，即佈施前內心歡喜，佈施時內心清凈，佈施后沒有後悔。地也有三種，即不動定、無相定、無量定。現在只說六種佛地，就不需要說了。『以佛力故』的意思是，憑藉佛的力量，成就貴重的物品，使佈施者內心喜悅。『乃至蓋覆大千』，都與此類似。優缽羅華（Utpala）顏色是青色，拘物頭（Kumuda）顏色是紅色，波頭摩（Padma）顏色不正，據說像昌蒲花。分陀利（Pundarika）顏色是白色，生長在水中。曼陀羅（Mandala）是天上的花，中國也有，顏色不定，像紅色而黃，像青色而紫，像綠色而絳色，種種顏色變化。波利質多（Parijata）在天上，則有種種顏色，天竺也有，但花和葉子的顏色都是青綠色。憍奢耶（Kauseya）是指蠶繭所做的絲織品，東天竺有個國家叫烏陀，粳米快要成熟時會變成蟲，蟲就吃米，人們取來蒸熟做成絲綿。這樣的絲綿，名叫摩呵跋多（Mahabhatta），意思是『大衣』，非常貴重。芻摩（Ksoma）是布衣。迦陵伽（Kalinga）是國名，也出產精細的細布。
『是諸香木載以寶車(至)哀受我等最後供養。』
案：僧亮說，各自這樣想，如果有什麼缺乏的，下面會說三種心。道慧記說，八功德水是指輕、冷、軟、美、清凈、不臭、飲用時調適、飲用后沒有疾病。
世尊知道時機，默然不接受（至）退到一邊，靜默而坐。
案：僧亮說，知道接受供養的時機未到。如果接受前面的人的供養，後面的人就不能獻供了。過去默然就是接受，現在默然卻是不接受，過去是因為身體健康，各種味道都可以接受，如果說接受就接近貪婪，所以不說話。現在是因為稱病力弱，需要的自己知道，所以說了就接受，不說就是不需要。法
【English Translation】 English version Charity. Giving involves nine aspects. There are three types of material giving: timely items, valuable items, and items obtained lawfully. There are also three aspects of the mind: joy before giving, purity of mind during giving, and no regret after giving. There are also three aspects of the ground: immovable concentration, formless concentration, and immeasurable concentration. Now, only the six Buddha-lands will be discussed, so there is no need to elaborate further. 'Because of the Buddha's power' means that by the power of the Buddha, valuable items are created, delighting the giver's heart. 'Even covering the great chiliocosm' is similar to this. The color of Utpala (blue lotus) is blue, the color of Kumuda (white lotus) is red, the color of Padma (lotus) is not pure, said to be like the calamus flower. The color of Pundarika (white lotus) is white, growing in water. Mandala (Mandala flower) is a heavenly flower, also found in China, with varying colors, like red and yellow, like blue and purple, like green and crimson, with various color changes. Parijata (Parijata tree) in the heavens has various colors, also found in India, but the color of the flowers and leaves are both blue-green. Kauseya (silk) refers to silk made from silkworm cocoons. In East India, there is a country called Uda, where glutinous rice turns into worms when it is about to ripen, and the worms eat the rice. People take it and steam it to make silk floss. This kind of silk floss is called Mahabhatta, which means 'great robe,' and is very valuable. Ksoma (linen) is cloth clothing. Kalinga (Kalinga) is the name of a country, which also produces fine linen.
'These fragrant woods are carried in treasure carts (to) compassionately receive our final offerings.'
Note: Monk Liang said, 'Each should think this way, if there is anything lacking, the three kinds of mind will be discussed below.' Dao Hui Ji said, 'The eight qualities of water refer to being light, cold, soft, beautiful, pure, odorless, temperate when drinking, and free from disease after drinking.'
The World-Honored One, knowing the time, remained silent and did not accept (to) retreated to one side and sat in silence.
Note: Monk Liang said, 'Knowing that the time to receive offerings has not yet arrived. If one accepts the offerings of the person in front, the person behind will not be able to offer.' In the past, silence meant acceptance, but now silence means non-acceptance. In the past, it was because the body was healthy, and all tastes were acceptable. If one were to say 'accept,' it would be close to greed, so one did not speak. Now, it is because one claims to be ill and weak, and one knows what one needs, so if one speaks, one accepts, and if one does not speak, one does not need it. Dharma
瑤曰。初生王宮。唱云應供。是則有施便受。何假髮言。今顯法身常樂不食。默然無言。理知不受也。寶亮曰。知時有三種一者佛不受二檀越請。二者由昔愿故受。三者知純陀作施主者。為益處曠也。慧朗曰。知時有三種。一知受時未至。二知時眾無宿願。三知即時若受余施。不能廣利也。
爾時復有三恒河沙(至)百千眾生故現女身。
案。法瑤曰。大眾聞見涅槃之相。理應一時雲集。不容前後。設復先後。亦不必如經所列也。慧朗曰。列數列名。嘆德之事。準前可知也。
呵責家法。
案。僧亮曰。戀著之處名家。即女人之身是。
自觀己身如四毒蛇(至)是身可惡猶如死狗。
案。僧亮曰。此苦觀也。
是身不凈九孔常流。
案。僧亮曰。不凈觀也。
是身如城血肉筋骨(至)愚癡羅剎止住其中。
案。僧亮曰。空觀也。色陰譬城。四陰譬人。諸見無過譬王。煩惱有過譬民也。
是身不堅猶如蘆葦伊蘭水沫芭蕉之樹。
案。僧亮曰。無我觀也。
是身無常唸唸不住(至)誰有智者當樂此身。
案。僧亮曰。無常觀也。
寧以牛跡盛大海水(至)是故當舍如棄涕唾。
案。慧朗曰。結上諸觀也。
以
【現代漢語翻譯】 現代漢語譯本： 法瑤說：『剛出生在王宮，就唱出『應供』（值得接受供養）之語，那麼就應該是有施捨就接受，何必再說什麼呢？現在顯現法身常樂不食，默然無言，理應知道是不接受供養的。』寶亮說：『知道時機有三種情況：一是佛陀不接受，二是檀越（施主）的請求，三是由於過去的願力而接受，四是知道純陀（Cunda）作為施主，是爲了利益廣大的緣故。』慧朗說：『知道時機有三種情況：一是知道接受供養的時機未到，二是知道當時大眾沒有宿世的願力，三是知道如果當時接受其他施捨，不能廣泛利益眾生。』
當時又有三恒河沙（Ganges river sands）(到)百千眾生，所以顯現女身。
按：法瑤說：『大眾聽聞、見到涅槃（Nirvana）之相，理應一時雲集，不容許有先後。即使有先後，也不必像經文所列舉的那樣。』慧朗說：『列舉眾多名號，讚歎功德之事，參照前面可知。』
呵責家法。
按：僧亮說：『戀著的地方稱為家，也就是女人的身體。』
自己觀察自己的身體如同四種毒蛇（four poisonous snakes）(到)這個身體可憎惡，猶如死狗。
按：僧亮說：『這是苦觀。』
這個身體不乾淨，九孔經常流出污穢。
按：僧亮說：『這是不凈觀。』
這個身體如同城池，由血肉筋骨(到)愚癡的羅剎（Rakshasa）止住其中。
按：僧亮說：『這是空觀。色陰（Rupa-skandha）譬如城池，四陰（the other four Skandhas）譬如人，各種見解沒有比國王更厲害的，煩惱的過失譬如百姓。』
這個身體不堅固，猶如蘆葦、伊蘭、水沫、芭蕉之樹。
按：僧亮說：『這是無我觀。』
這個身體無常，唸唸不住(到)誰有智慧會貪戀這個身體呢？
按：僧亮說：『這是無常觀。』
寧願用牛蹄印盛裝大海之水(到)所以應當捨棄它，如同丟棄鼻涕唾沫。
按：慧朗說：『總結以上各種觀法。』 以
【English Translation】 English version: Yao said, 'Having just been born in the royal palace, he sang the words 'worthy of offerings' (應供), then he should accept offerings when they are given, why say anything more? Now he manifests the Dharma body's constant bliss and non-eating, silently without words, it is reasonable to know that he does not accept offerings.' Bao Liang said, 'Knowing the time has three situations: first, the Buddha does not accept; second, the request of the Dana-pati (檀越, benefactor); third, accepting due to past vows; fourth, knowing that Cunda (純陀) is the Dana-pati, for the sake of vast benefit.' Hui Lang said, 'Knowing the time has three situations: first, knowing that the time to accept offerings has not arrived; second, knowing that the assembly at that time has no past vows; third, knowing that if other offerings are accepted at that time, it will not be able to widely benefit sentient beings.'
At that time, there were also three Ganges river sands (三恒河沙) (to) hundreds of thousands of sentient beings, so they manifested as female bodies.
Note: Fa Yao said, 'The assembly hearing and seeing the aspect of Nirvana (涅槃), should gather at once, not allowing for before and after. Even if there is before and after, it is not necessarily as listed in the sutra.' Hui Lang said, 'Listing numerous names, praising meritorious deeds, can be understood by referring to the previous.'
Reproaching family practices.
Note: Seng Liang said, 'The place of attachment is called home, which is the woman's body.'
Observing one's own body as if it were four poisonous snakes (四毒蛇) (to) this body is hateful, like a dead dog.
Note: Seng Liang said, 'This is the contemplation of suffering.'
This body is impure, with the nine orifices constantly flowing with filth.
Note: Seng Liang said, 'This is the contemplation of impurity.'
This body is like a city, made of flesh, blood, sinews, and bones (to) a foolish Rakshasa (羅剎) dwells within it.
Note: Seng Liang said, 'This is the contemplation of emptiness. The Rupa-skandha (色陰) is like a city, the other four Skandhas (四陰) are like people, no views are more powerful than a king, and the faults of afflictions are like the common people.'
This body is not firm, like reeds, castor oil plants, water bubbles, or banana trees.
Note: Seng Liang said, 'This is the contemplation of no-self.'
This body is impermanent, constantly changing (to) who with wisdom would delight in this body?
Note: Seng Liang said, 'This is the contemplation of impermanence.'
Rather fill the ocean with a cow's footprint (to) therefore, one should discard it like throwing away snot and spittle.
Note: Hui Lang said, 'Concluding the above contemplations.' With
是因緣諸優婆夷(至)心懷惆悵卻住一面。
大般涅槃經集解卷第二 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三(序品第一卷之第二)
出諸離車在虛空坐去地七多羅樹 又出諸大長者亦去地七多羅樹 出諸鬼神及禽獸異名 敘變林及重閣講堂事 釋魔王說咒事 出無邊身來事
序品之第二
爾時復有四恒河沙(至)及閻浮提諸王眷屬。
案。慧朗曰。此下第三列諸豪族也。
為求法故善修戒行(至)于虛空中默然而住。
案。僧亮曰。去地七多羅樹者。彼以豪族自憍。不願雜坐。故置之空也。
爾時復有五恒河沙(至)繞佛一匝卻住一面。
案。僧亮曰。陀那婆王者。阿修羅例也。此言隨也。
爾時閻浮提中比丘比丘尼(至)其林變白猶如白鵠。
案。僧亮曰。貪生愛壽者。以佛滅為苦。今明滅非作法。乃息偽反真也。五色之中。白是真實自然之色。不可染成。借事表理也。僧宗曰。向三種瑞。人中悉集。今現此相。以摧諸天速集也。
于虛空中自然而有(至)皆悉悲感愁憂不樂。
案。僧亮曰。今說涅槃。無一切有。故名為空。希有常樂萬德。如虛空中有堂閣也。
【現代漢語翻譯】 現代漢語譯本 是因緣諸優婆夷（Upasika，女居士）……心懷惆悵，退到一旁站立。
《大般涅槃經集解》卷第二 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第三（序品第一卷之第二）
出諸離車（Licchavi）在虛空坐，離地七多羅樹（tala tree，棕櫚樹）高。又出諸大長者，亦離地七多羅樹高。出諸鬼神及禽獸異名。敘述變林及重閣講堂之事。解釋魔王說咒之事。說明無邊身（Anantakaya）到來的事。
序品之第二
這時，又有四恒河沙……以及閻浮提（Jambudvipa，南贍部洲）諸王的眷屬。
案。慧朗說：此下第三段列舉各豪族。
爲了求法，善於修行戒律……在虛空中默默地站立。
案。僧亮說：離地七多羅樹高，是因為他們以豪族自居，不願與他人混雜而坐，所以將他們安置在空中。
這時，又有五恒河沙……繞佛一圈，退到一旁站立。
案。僧亮說：陀那婆王（Dānava，一種阿修羅）是阿修羅的例子。此言「隨」也。
這時，閻浮提中的比丘（bhiksu，男出家人）、比丘尼（bhiksuni，女出家人）……那片樹林變成白色，猶如白鵠。
案。僧亮說：貪生愛壽的人，以佛陀涅槃為苦。現在說明涅槃並非造作之法，而是止息虛偽，迴歸真性。五色之中，白色是真實自然的顏色，不可染色而成。藉此來表述真理。僧宗說：先前三種瑞相，在人中全部顯現。現在顯現此相，是爲了摧伏諸天，使他們迅速聚集。
在虛空中自然而有……都感到悲傷、愁悶、憂愁、不快樂。
案。僧亮說：現在宣說涅槃，是無一切有，所以名為「空」。希有常樂的萬種功德，猶如虛空中出現堂閣一樣。
【English Translation】 English version Then, those Upasikas (female lay followers) of such and such causes and conditions…felt sorrow and stood aside.
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 2 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 3 (Second part of the First Volume of the Introductory Chapter)
The Licchavis (a clan) appeared, sitting in the air, seven tala trees (palm trees) above the ground. Also, the great elders appeared, also seven tala trees above the ground. The different names of ghosts, spirits, and animals appeared. The transformation of the forest and the double-storied lecture hall were described. The matter of the demon king reciting mantras was explained. The arrival of Anantakaya (Boundless Body) was described.
Second part of the Introductory Chapter
At that time, there were also four Ganges sands…and the retinues of the kings of Jambudvipa (the continent of Rose-Apple Trees).
Note: Huilang said, 'The third section below lists the powerful clans.'
Seeking the Dharma, diligently cultivating precepts and conduct…silently stood in the air.
Note: Sengliang said, 'Being seven tala trees above the ground is because they prided themselves on being powerful clans and were unwilling to sit mixed with others, so they were placed in the air.'
At that time, there were also five Ganges sands…circumambulated the Buddha once and stood aside.
Note: Sengliang said, 'The Dānava (a type of Asura) kings are examples of Asuras.' This means 'following'.
At that time, the Bhiksus (monks) and Bhiksunis (nuns) in Jambudvipa…that forest turned white, like white swans.
Note: Sengliang said, 'Those who are greedy for life and love longevity take the Buddha's Nirvana as suffering. Now it is explained that Nirvana is not a fabricated dharma, but rather the cessation of falsehood and a return to true nature. Among the five colors, white is the true and natural color, which cannot be dyed. This is used to represent the principle. Sengzong said, 'The previous three auspicious signs have all gathered among humans. Now this sign appears to subdue the devas (gods) and make them gather quickly.'
Naturally, there were…in the empty sky, all felt grief, sorrow, worry, and unhappiness.
Note: Sengliang said, 'Now Nirvana is being spoken of, which is the absence of all existence, so it is called 'emptiness'. The rare and constant bliss of myriad virtues is like the appearance of halls and pavilions in the empty sky.'
爾時四天王釋提桓因(至)來至佛所稽首佛足。
案。僧宗曰。魔多是聖人。如今是實。佛以大慈能轉其惡也。
而白佛言我等今者(至)除滅怖畏說如是咒。
明駿曰。案維摩經云。十方世界。作魔王者。多是住不思議解脫菩薩。信之於此矣。
侘枳咤咤羅侘枳盧呵隸(至)阿羅遮羅多羅莎訶
案。僧宗曰。若能窮達其旨。經之與咒。竟何所在。但物心難以理從。易以威逼。咒方別是止耶之術。魔無法以助化。說咒以弘道也。慧朗曰。此有三階。前明魔以神力。施地獄之樂。辦供而來。此第二說咒。以請印可之。
是咒能令諸失心者(至)心懷愁惱卻住一面。
案。僧宗曰。嘆咒功能。復明己自為護。以勸受持也。慧朗曰。此第三請佛受供印咒。佛不受供。而印其咒也。
爾時大自在天王與其眷屬(至)天人師佛世尊。
案。僧亮曰。此菩薩所以現者。美大之辭也。此中明身大。彼土莊嚴。眾生清凈。世樂之極。遠來獻供。更求勝法者。證有為非樂也。慧朗曰。此下有兩段。初辨無邊。次明佛神力也。辨無邊身中。有八章。此即第一略敘彼土佛事也。
爾時彼佛即告第一大弟子(至)並可禮敬請決所疑。
案。慧朗曰。此第二彼佛命使來。
【現代漢語翻譯】 現代漢語譯本 當時，四天王和釋提桓因（Śakra Devānām Indra，帝釋天）來到佛陀所在的地方，稽首佛足。
僧宗按：許多魔都是聖人。如今這是事實。佛陀以大慈悲心能夠轉化他們的邪惡。
然後向佛陀稟告說：『我們現在爲了消除恐懼，宣說這樣的咒語。』
明駿說：根據《維摩經》所說，十方世界中，作為魔王出現的，大多是安住于不可思議解脫的菩薩。我相信這一點。
『侘枳咤咤羅侘枳盧呵隸，阿羅遮羅多羅莎訶』
僧宗按：如果能夠徹底領悟其中的旨意，經文和咒語又有什麼區別呢？只是眾生的心難以用道理來說服，容易用威懾來逼迫。咒語才是止息邪惡的法術。魔沒有辦法來幫助教化，所以宣說咒語來弘揚佛道。慧朗說：這裡有三個階段。前面說明魔以神通力，施予地獄的快樂，準備供養而來。這裡第二是說咒語，以請求佛陀印可。
這個咒語能夠使那些失去心智的人，心懷愁惱，退到一邊。
僧宗按：讚歎咒語的功能，又表明自己是爲了守護，以此勸人受持。慧朗說：這是第三，請求佛陀接受供養並印可咒語。佛陀不接受供養，而是印可他們的咒語。
當時，大自在天王和他的眷屬來到佛陀所在的地方，讚歎道：『天人導師，佛世尊。』
僧亮按：這是菩薩示現的原因，是讚美偉大的辭藻。這裡說明身形巨大，彼土莊嚴，眾生清凈，世間快樂的極致。遠道而來獻上供養，更是爲了尋求殊勝的佛法，證明有為法不是真正的快樂。慧朗說：下面有兩段。首先是辨別無邊，其次是說明佛的神力。辨別無邊身中，有八個章節。這裡是第一，簡略敘述彼土的佛事。
當時，那位佛陀就告訴他的第一大弟子說：可以去禮敬並請教佛陀，解決心中的疑惑。
慧朗按：這是第二，那位佛陀派遣使者前來。
【English Translation】 English version At that time, the Four Heavenly Kings and Śakra Devānām Indra (Lord of the Devas) came to where the Buddha was, bowed their heads to the Buddha's feet.
Commentary by Monk Zong: Many demons are actually sages. This is indeed the case. The Buddha, with great compassion, can transform their evil.
And reported to the Buddha, saying: 'We now, in order to eliminate fear, proclaim this mantra.'
Ming Jun said: According to the Vimalakirti Sutra, in the ten directions, those who appear as demon kings are mostly Bodhisattvas dwelling in inconceivable liberation. I believe this.
'Ca chi ca ca ra ca chi lu he li, a ra zhe la duo ra suo he'
Commentary by Monk Zong: If one can thoroughly understand its meaning, what difference is there between sutras and mantras? It's just that the minds of beings are difficult to persuade with reason, and easily coerced with intimidation. Mantras are the art of stopping evil. Demons have no way to help with teaching, so they proclaim mantras to propagate the Dharma. Hui Lang said: There are three stages here. The first explains that the demon uses supernatural power to bestow the pleasures of hell, preparing offerings to come. The second is reciting the mantra to request the Buddha's approval.
This mantra can cause those who have lost their minds to retreat to one side with sorrow and distress.
Commentary by Monk Zong: Praising the function of the mantra, and also stating that it is for protection, thereby encouraging people to receive and uphold it. Hui Lang said: This is the third, requesting the Buddha to accept the offerings and approve the mantra. The Buddha does not accept the offerings, but approves their mantra.
At that time, the Great自在天王 (Great自在天王) and his retinue came to where the Buddha was, praising: 'Teacher of gods and humans, World Honored One.'
Commentary by Monk Liang: This is the reason for the Bodhisattva's manifestation, words praising greatness. This explains the great form, the adornment of that land, the purity of beings, the extreme of worldly pleasures. Coming from afar to offer offerings, and even more so to seek the supreme Dharma, proving that conditioned dharmas are not true happiness. Hui Lang said: There are two sections below. First is distinguishing the boundless, second is explaining the Buddha's divine power. In distinguishing the boundless body, there are eight chapters. This is the first, briefly narrating the Buddha's activities in that land.
At that time, that Buddha told his first great disciple: 'You may go to pay respects and inquire of the Buddha, resolving your doubts.'
Commentary by Hui Lang: This is the second, that Buddha sending a messenger to come.
爾時無邊身菩薩摩訶薩(至)所有威德悉滅無餘。
案。慧朗曰。此第三敘時眾驚怪也。
是時文殊師利法王子(至)如來不久當般涅槃。
案。慧朗曰。此第四敘文殊安慰大眾也。
是時大眾一切悉見(至)如是流佈大乘經典。
案。慧朗曰。此第五敘菩薩神力。
爾時無邊身菩薩(至)如來不久當般涅槃。
案。慧朗曰。此第六明菩薩以神力。令身中眾生。得法悟也。
爾時無邊身菩薩(至)余無能見是菩薩身其量邊際。
案。慧朗曰。第七明以神力辦供。
爾時無邊身菩薩及其眷屬(至)如是三請悉亦不受。
案。慧朗曰。第八明以供上佛。佛不受。
爾時無邊身菩薩及其眷屬(至)卻住一面皆亦如是。
案。慧朗曰。舉十方同到者總結。
爾時娑羅雙樹吉祥福地(至)見諸佛土亦復如是。
案。慧朗曰。此辨佛神力有兩章。此即第一光明變穢為凈也。
爾時如來面門所出(至)身諸毛孔流血灑地。
案。法瑤曰。化緣周畢。表涅槃之相也。有三種。一眾生心凈。二國土凈。三收光入口。收光入口。則止教之相。眾生心凈。則表化周。國土凈者。則明行畢也。慧朗曰。此第二階。示涅槃之相
【現代漢語翻譯】 現代漢語譯本 當時，無邊身菩薩摩訶薩（無邊身菩薩：一位偉大的菩薩）的所有威德都消滅無餘。
慧朗的註解：這是第三部分，敘述當時大眾的驚異。
這時，文殊師利法王子（文殊師利法王子：智慧第一的菩薩）說：『如來不久將要般涅槃（般涅槃：佛陀的圓寂）。』
慧朗的註解：這是第四部分，敘述文殊菩薩安慰大眾。
這時，大眾都看見（佛陀）如此流佈大乘經典。
慧朗的註解：這是第五部分，敘述菩薩的神力。
當時，無邊身菩薩說：『如來不久將要般涅槃。』
慧朗的註解：這是第六部分，說明菩薩以神力，令身中眾生，得法開悟。
當時，無邊身菩薩說：『其餘的人沒有能見到這位菩薩的身量邊際。』
慧朗的註解：第七部分，說明以神力辦理供養。
當時，無邊身菩薩及其眷屬如此三番請求，佛陀都未接受。
慧朗的註解：第八部分，說明以供品獻給佛陀，佛陀不接受。
當時，無邊身菩薩及其眷屬退到一旁，都像這樣。
慧朗的註解：總結十方諸佛一同到來的情景。
當時，娑羅雙樹吉祥福地（娑羅雙樹吉祥福地：佛陀涅槃的地方）看見諸佛國土也像這樣。
慧朗的註解：這裡辨明佛的神力有兩章。這是第一章，光明將污穢變為清凈。
當時，如來面門所出的光芒，以及身體的毛孔流血灑地。
法瑤的註解：教化因緣周遍完畢，這是示現涅槃之相。有三種：一是眾生心凈，二是國土凈，三是收光入口。收光入口，是停止教化的象徵。眾生心凈，是表示教化周遍。國土清凈，是說明修行完畢。慧朗的註解：這是第二階段，示現涅槃之相。
【English Translation】 English version At that time, all the majestic power of the Bodhisattva Mahasattva Boundless Body (Boundless Body Bodhisattva: A great Bodhisattva) vanished without a trace.
Annotation by Hui Lang: This is the third part, narrating the astonishment of the assembly at that time.
At this time, the Dharma Prince Manjushri (Manjushri Dharma Prince: The Bodhisattva foremost in wisdom) said: 'The Tathagata will soon enter Parinirvana (Parinirvana: The Buddha's final passing).'
Annotation by Hui Lang: This is the fourth part, narrating Manjushri Bodhisattva comforting the assembly.
At this time, the assembly all saw (the Buddha) thus propagating the Mahayana Sutras.
Annotation by Hui Lang: This is the fifth part, narrating the Bodhisattva's divine power.
At that time, the Bodhisattva Boundless Body said: 'The Tathagata will soon enter Parinirvana.'
Annotation by Hui Lang: This is the sixth part, explaining that the Bodhisattva uses divine power to enable the beings in his body to attain the Dharma and awaken.
At that time, the Bodhisattva Boundless Body said: 'No one else can see the extent of this Bodhisattva's body.'
Annotation by Hui Lang: The seventh part, explaining the performance of offerings with divine power.
At that time, the Bodhisattva Boundless Body and his retinue requested in this way three times, but the Buddha did not accept.
Annotation by Hui Lang: The eighth part, explaining that the Buddha does not accept offerings presented to him.
At that time, the Bodhisattva Boundless Body and his retinue retreated to one side, all like this.
Annotation by Hui Lang: Summarizing the scene of the Buddhas of the ten directions arriving together.
At that time, the auspicious and blessed land of the Sala twin trees (Sala twin trees auspicious and blessed land: The place where the Buddha entered Nirvana) saw the Buddha lands also like this.
Annotation by Hui Lang: Here, the Buddha's divine power is distinguished in two chapters. This is the first chapter, where the light transforms impurity into purity.
At that time, the light emitted from the Tathagata's face, and blood flowed from the pores of his body and sprinkled on the ground.
Annotation by Fa Yao: The causes and conditions for transformation are completely fulfilled, this is showing the appearance of Nirvana. There are three aspects: first, the minds of sentient beings are purified; second, the land is purified; and third, the light is withdrawn into the mouth. Withdrawing the light into the mouth is a symbol of ceasing to teach. The purification of sentient beings' minds indicates that the transformation is complete. The purification of the land indicates that the practice is finished. Annotation by Hui Lang: This is the second stage, showing the appearance of Nirvana.
也。
大般涅槃經集解卷第三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四(純陀品第二捲上)
釋福田義 釋純陀名
純陀品第二
案。僧宗曰。經之五別。此下兩品。是第二開宗。明常住因果也。通分為三段。第一因施以明常。亦曰因請受供以明常也。從品初。訖釋梵諸天等。悉來供養我也。第二因請以明常。從一切諸世間悉生大苦惱。訖琉璃珠譬也。第三因會通以明常。即新舊醫譬也。曇讖曰。此一品有四段。第一因施以明常。第二因大眾喜慶以明常。第三因文殊與純陀論義以明常。第四因催供以明常也。曇愛曰。此品分為八段。第一純陀請受供。佛許受也。第二純陀設五難。佛即答也。第三大眾慶純陀。仍請純陀。令請佛住也。第五純陀自慶。申大眾意。以請佛也。第六佛印可純陀所慶。止純陀所請也。純陀領佛答旨。重申所以請也。第七文殊與純陀。廣興譏論。第八放光催供也。道慧記曰。此品四段。第一因受供以明常。第二因請住以明常。第三因二大士共論以明常。第四因止請以明常也。法智曰。此下訖哀嘆品。開宗有兩別。前略后廣也。此品有三段。始因二請。再明常住。是如來開宗說也。第二從誠如聖教。訖論義竟。是純
【現代漢語翻譯】 現代漢語譯本 也。
大般涅槃經集解卷第三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四(純陀品（Cunda）第二捲上)
釋福田義 釋純陀（Cunda）名
純陀品（Cunda）第二
案。僧宗曰。經之五別。此下兩品。是第二開宗。明常住因果也。通分為三段。第一因施以明常。亦曰因請受供以明常也。從品初。訖釋梵諸天等。悉來供養我也。第二因請以明常。從一切諸世間悉生大苦惱。訖琉璃珠譬也。第三因會通以明常。即新舊醫譬也。曇讖曰。此一品有四段。第一因施以明常。第二因大眾喜慶以明常。第三因文殊（Manjusri）與純陀（Cunda）論義以明常。第四因催供以明常也。曇愛曰。此品分為八段。第一純陀（Cunda）請受供。佛許受也。第二純陀（Cunda）設五難。佛即答也。第三大眾慶純陀（Cunda）。仍請純陀（Cunda）。令請佛住也。第五純陀（Cunda）自慶。申大眾意。以請佛也。第六佛印可純陀（Cunda）所慶。止純陀（Cunda）所請也。純陀（Cunda）領佛答旨。重申所以請也。第七文殊（Manjusri）與純陀（Cunda）。廣興譏論。第八放光催供也。道慧記曰。此品四段。第一因受供以明常。第二因請住以明常。第三因二大士共論以明常。第四因止請以明常也。法智曰。此下訖哀嘆品。開宗有兩別。前略后廣也。此品有三段。始因二請。再明常住。是如來開宗說也。第二從誠如聖教。訖論義竟。是純
【English Translation】 English version Also.
The Great Nirvana Sutra Collection Volume 3 Taisho Tripitaka Volume 37 No. 1763 The Great Nirvana Sutra Collection
The Great Nirvana Sutra Collection Volume 4 (Cunda Chapter 2, Volume 1)
Explanation of the Meaning of the Field of Merit Explanation of the Name Cunda (Cunda)
Cunda (Cunda) Chapter 2
According to Sengzong, there are five distinctions in the sutra. The following two chapters are the second opening, explaining the cause and effect of permanence. Generally divided into three sections. The first is to clarify permanence through giving, also known as clarifying permanence through requesting and receiving offerings. From the beginning of the chapter to the end, the Shakra, Brahma, and other deities all come to make offerings to me. The second is to clarify permanence through requesting. From all the worlds arising great suffering to the analogy of the lapis lazuli pearl. The third is to clarify permanence through reconciliation, which is the analogy of the old and new doctors. Tanqian said that this chapter has four sections. The first is to clarify permanence through giving. The second is to clarify permanence through the joy of the assembly. The third is to clarify permanence through Manjusri's (Manjusri) discussion with Cunda (Cunda). The fourth is to urge offerings to clarify permanence. Tan'ai said that this chapter is divided into eight sections. The first is Cunda (Cunda) requesting to receive offerings, which the Buddha allows. The second is Cunda (Cunda) setting up five difficulties, which the Buddha immediately answers. The third is the assembly celebrating Cunda (Cunda), still requesting Cunda (Cunda) to ask the Buddha to stay. The fifth is Cunda (Cunda) celebrating himself, expressing the meaning of the assembly to invite the Buddha. The sixth is the Buddha approving Cunda's (Cunda) celebration and stopping Cunda's (Cunda) request. Cunda (Cunda) understands the Buddha's intention and reiterates the reason for the request. The seventh is Manjusri (Manjusri) and Cunda (Cunda) extensively engaging in criticism. The eighth is emitting light to urge offerings. Daohui recorded that this chapter has four sections. The first is to clarify permanence through receiving offerings. The second is to clarify permanence through requesting to stay. The third is to clarify permanence through the discussion of the two great beings. The fourth is to stop the request to clarify permanence. Fazhi said that from here to the end of the Lamentation Chapter, there are two distinctions in opening the doctrine. The former is brief and the latter is extensive. This chapter has three sections. The beginning is due to the two requests, again clarifying permanence. This is the Tathagata's opening statement. The second is from 'Truly according to the Holy Teaching' to the end of the discussion, which is pure
陀信解說也。前雖因二請。再有所聞。而理未在我。取信為難。故須始信之入。宣明乃解。故文殊云。試汝菩薩事也。第三從放光訖品。是如來結會說也。慧朗述僧宗曰。謂此二品開宗。明常住因果者。凡有四處。何者。第一純陀之施為因。佛即開宗。明常果也。第二純陀與文殊抑揚。引千力士王等。顯常果。引貧女丈夫二譬。明常因也。第三佛說伊字涅槃為果。說勝三修。訖琉璃珠譬為因也。第四新舊醫。會通今昔因果之教。以顯常也。
爾時會中有優婆塞。
案。僧亮曰。純陀因先願力。如來受供。而其意有六。此第一表不棄始學。而重舊行也。法瑤曰。應跡斯下影向。大聖扣發至高之理也。僧宗曰。所以受純陀供者。略有五意。此是第一以純陀形處貧陋。將明如來不遺貧賤。而接富貴也。二者純陀奉施之意。普兼一切。三者已有妙解。可與論常。四者于眾有緣。五者于迦葉佛時。有愿云。釋迦如來涅槃之日。我當最後奉設供養也。從此訖釋梵諸天等。悉來供養我。第一因施以明常也。有五章。第一純陀請佛受供。第二佛受其供。寄報等以顯常。即設五難。佛即答也。第三大眾歡喜。第四說偈請純陀。令請佛。第五純陀自慶也。曇讖曰。此下訖答五難竟。四段中。第一因施以明常。有四章。第一從始
【現代漢語翻譯】 現代漢語譯本： 陀信解說也是這樣。之前雖然因為兩次請求，再次聽到了一些內容，但道理並不在我這裡，難以讓人相信。所以需要從最初的相信入手，宣揚明白才能理解。所以文殊菩薩說，這是『試探你的菩薩行』。第三部分從『放光訖品』開始，是如來總結大會所說的內容。慧朗引用僧宗的話說，『這兩品開宗明義，闡明常住的因果』，總共有四處。哪四處呢？第一，純陀（Cunda，人名，供養佛陀的鐵匠）的佈施是因，佛陀就此開宗明義，闡明常果。第二，純陀與文殊菩薩相互唱和，引出千力士王等，彰顯常果；引用貧女和丈夫兩個比喻，闡明常因。第三，佛陀宣說伊字涅槃為果，宣說殊勝的三種修行，最後用琉璃珠的比喻來說明因。第四，新舊醫生，會通古今因果的教義，以此來彰顯常住之理。
『爾時會中有優婆塞（Upasaka，在家男居士）。』
僧亮說，純陀因為先前的願力，如來接受了他的供養，而其中的意義有六個。這第一點表明不拋棄最初的學習，而重視過去的修行。法瑤說，這是應跡示現，大聖揭示至高無上的道理。僧宗說，接受純陀供養的原因，大概有五個方面。這第一點是因為純陀的形象處境貧困簡陋，將要說明如來不遺棄貧賤之人，而接納富貴之人。第二點是純陀奉獻佈施的心意，普遍兼顧一切。第三點是他已經有了精妙的理解，可以和他討論常住之理。第四點是他與大眾有緣。第五點是他在迦葉佛（Kasyapa Buddha，過去七佛之一）時期，發願說：『釋迦如來（Sakyamuni Buddha，現世佛）涅槃之日，我應當最後奉獻供養。』從此到釋梵諸天等，都來供養我。第一點是因佈施來闡明常住之理。有五個章節。第一，純陀請求佛陀接受供養。第二，佛陀接受他的供養，用寄託回報等方式來彰顯常住之理，即提出五個難題，佛陀一一解答。第三，大眾歡喜。第四，用偈頌讚請純陀，讓他請佛陀。第五，純陀自己慶幸。曇讖說，從這裡到回答完五個難題為止，四段中，第一段是因佈施來闡明常住之理，有四個章節。第一，從開始
【English Translation】 English version: 陀(Tuo) 's explanation is also like this. Although I heard something again because of the two requests before, the truth was not on my side, and it was difficult to believe. Therefore, it is necessary to start with the initial belief, and only by proclaiming it clearly can it be understood. Therefore, Manjusri (文殊菩薩, Wenshu Pusa, Bodhisattva of wisdom) said, this is 'testing your Bodhisattva practice'. The third part, starting from the 'End of Radiating Light' chapter, is what the Tathagata (如來, Rulai, 'Thus Come One', an epithet of the Buddha) said at the concluding assembly. Hui Lang quoted Sengzong's words, 'These two chapters open the sect and clarify the permanent cause and effect', there are four places in total. Which four? First, Cunda's (純陀, Cunda, name of a blacksmith who offered food to the Buddha) offering is the cause, and the Buddha hereby opens the sect and clarifies the permanent effect. Second, Cunda and Manjusri Bodhisattva echoed each other, introducing the Thousand Strong Men Kings, etc., highlighting the permanent effect; citing the two metaphors of the poor woman and the husband, clarifying the permanent cause. Third, the Buddha proclaimed Nirvana (涅槃, Niepan, liberation from suffering) in the form of the 'I' character as the effect, proclaimed the three superior practices, and finally used the metaphor of the crystal bead to illustrate the cause. Fourth, the old and new doctors, connecting the teachings of cause and effect of ancient and modern times, thereby highlighting the principle of permanence.
'At that time, there was an Upasaka (優婆塞, Upasaka, a male lay Buddhist) in the assembly.'
Seng Liang said that Cunda, because of his previous vows, the Tathagata accepted his offering, and there are six meanings in it. The first point indicates that he does not abandon the initial learning, but values the past practice. Fa Yao said that this is a manifestation of traces, and the Great Sage reveals the supreme truth. Sengzong said that there are probably five reasons for accepting Cunda's offering. The first point is because Cunda's image and situation are poor and simple, which will illustrate that the Tathagata does not abandon the poor and lowly, but accepts the rich and noble. The second point is that Cunda's intention to offer alms is universally inclusive of everything. The third point is that he already has a subtle understanding and can discuss the principle of permanence with him. The fourth point is that he has a connection with the public. The fifth point is that in the time of Kasyapa Buddha (迦葉佛, Jiaye Fo, one of the Seven Buddhas of the Past), he made a vow saying: 'On the day of Sakyamuni Buddha's (釋迦如來, Shijia Rulai, the present Buddha) Nirvana, I shall be the last to offer alms.' From then on, even the Shakra (釋, Shi, a deity) and Brahma (梵, Fan, a deity) and other gods all come to offer me. The first point is to clarify the principle of permanence through offering. There are five chapters. First, Cunda asks the Buddha to accept the offering. Second, the Buddha accepts his offering, using entrustment and repayment to highlight the principle of permanence, that is, raising five difficult questions, which the Buddha answers one by one. Third, the public rejoices. Fourth, use verses to praise and invite Cunda, asking him to invite the Buddha. Fifth, Cunda congratulates himself. Tanqian said that from here to the end of answering the five difficult questions, in the four paragraphs, the first paragraph is to clarify the principle of permanence through offering, with four chapters. First, from the beginning
訖如羅睺羅。請佛受供也。第二從爾時世尊。訖令汝具足檀波羅蜜。佛受供也。第三純陀設五難。第四佛答也。曇愛曰。此下訖令汝具足檀波羅蜜八段之中第一也。有兩章。第一純陀請。第二佛受也。慧朗述僧宗曰。此下入純陀自慶偈中。訖釋梵諸天等。皆來供養我。三段之中第一也。有六章。第一請受供。第二佛受供。第三純陀難不應等。第四佛答。第四大眾請純陀。令請佛。第六純陀自慶也。法安曰。此下兩品開宗。各有兩段者。第一從初訖答五難竟。因請受供以開宗。第二從大眾歡喜訖品。因請住以開宗也。就前請受供中。有四章。第一純陀請受供。第二佛受純陀供。第三純陀設五難。第四佛答五難也。就后請住中。有三章。第一大眾請也。從大眾歡喜。訖純陀受上妙樂。第二純陀請。從純陀領旨。訖試汝諸菩薩事也。第三純陀要大眾相與共請。從放光催供。訖品也。明駿案。此品有四別。皆是請門。第一因純陀請受供以開宗。第二因大眾請住以開宗。雙辨本跡之異也。第三因純陀請。仍生傍論。還正常宗。雙辨受供之與悅可也。何者。上純陀請受供。佛即許受。如似實受。此跡宜拂。又上五難往復。聖心悅可。及文殊致論。跡居負地。復宜遣拂也。第四從放光催供訖品。還復雙明本跡以廣上旨。向雖云普為大
【現代漢語翻譯】 現代漢語譯本 訖如羅睺羅（Rahula）：請佛接受供養。第二，從那時起，世尊令你圓滿檀波羅蜜（Dānapāramitā，佈施波羅蜜），佛接受供養。第三，純陀（Cunda）提出五個難題。第四，佛陀回答。曇愛（Tanyai）說：『從這以下，令你圓滿檀波羅蜜八段之中，這是第一段。』有兩章。第一，純陀的請求。第二，佛陀接受。慧朗（Huilang）描述僧宗（Sengzong）說：『這以下進入純陀自我慶賀的偈頌中，到釋梵諸天等都來供養我，三段之中，這是第一段。』有六章。第一，請求接受供養。第二，佛陀接受供養。第三，純陀提出不應等難題。第四，佛陀回答。第五，大眾請求純陀，請佛陀。第六，純陀自我慶賀。法安（Fa'an）說：『這以下兩品開宗明義，各有兩段。』第一，從最初到回答五個難題結束，因為請求接受供養而開宗。第二，從大眾歡喜到品結束，因為請求佛陀住世而開宗。在前面的請求接受供養中，有四章。第一，純陀請求接受供養。第二，佛陀接受純陀的供養。第三，純陀提出五個難題。第四，佛陀回答五個難題。在後面的請求住世中，有三章。第一，大眾的請求，從大眾歡喜到純陀接受上妙之樂。第二，純陀的請求，從純陀領會旨意到試探你各位菩薩之事。第三，純陀邀請大眾一起請求，從放光催促供養到品結束。明駿（Mingjun）認為，此品有四個區別，都是請求之門。第一，因為純陀請求接受供養而開宗。第二，因為大眾請求住世而開宗，雙重辨別本跡（根本與示現）的差異。第三，因為純陀的請求，仍然產生旁論，迴歸正常的宗旨，雙重辨別接受供養與悅納。為什麼呢？上面純陀請求接受供養，佛陀立即允許接受，好像是真實接受。這個示現應該拂去。又上面五個難題的往復，聖心悅納，以及文殊（Manjusri）的論述，示現處於劣勢，也應該遣除。第四，從放光催促供養到品結束，再次雙重闡明本跡，以擴充套件上面的宗旨。之前雖然說普遍爲了大眾。
【English Translation】 English version Then, Rahula (羅睺羅): requested the Buddha to accept offerings. Second, from that time on, the World Honored One caused you to perfect Dānapāramitā (檀波羅蜜, Perfection of Giving), and the Buddha accepted the offerings. Third, Cunda (純陀) posed five difficulties. Fourth, the Buddha answered. Tanyai (曇愛) said: 'From here onwards, among the eight sections of causing you to perfect Dānapāramitā, this is the first section.' There are two chapters. First, Cunda's request. Second, the Buddha's acceptance. Huilang (慧朗) described Sengzong (僧宗) saying: 'From here onwards, entering into Cunda's self-congratulatory verses, up to the point where the Shakra Brahman gods, etc., all come to make offerings to me, among the three sections, this is the first section.' There are six chapters. First, requesting to accept offerings. Second, the Buddha accepting offerings. Third, Cunda posing difficulties such as 'should not' etc. Fourth, the Buddha answering. Fifth, the assembly requesting Cunda to invite the Buddha. Sixth, Cunda congratulating himself. Fa'an (法安) said: 'The following two chapters open the doctrine, each having two sections.' First, from the beginning to the end of answering the five difficulties, opening the doctrine because of the request to accept offerings. Second, from the assembly's joy to the end of the chapter, opening the doctrine because of the request for the Buddha to remain in the world. In the preceding request to accept offerings, there are four chapters. First, Cunda requesting to accept offerings. Second, the Buddha accepting Cunda's offerings. Third, Cunda posing five difficulties. Fourth, the Buddha answering the five difficulties. In the following request to remain in the world, there are three chapters. First, the assembly's request, from the assembly's joy to Cunda receiving supreme bliss. Second, Cunda's request, from Cunda understanding the meaning to testing you bodhisattvas. Third, Cunda inviting the assembly to request together, from emitting light to urge offerings to the end of the chapter. Mingjun (明駿) believes that this chapter has four distinctions, all being doors of request. First, opening the doctrine because of Cunda's request to accept offerings. Second, opening the doctrine because of the assembly's request to remain in the world, doubly distinguishing the difference between the root and the manifestation. Third, because of Cunda's request, side discussions still arise, returning to the normal doctrine, doubly distinguishing between accepting offerings and being pleased. Why? Above, Cunda requested to accept offerings, and the Buddha immediately agreed to accept, as if truly accepting. This manifestation should be brushed away. Also, above, the back-and-forth of the five difficulties, the holy mind being pleased, and Manjusri's (文殊) discussion, the manifestation being in a disadvantageous position, should also be dismissed. Fourth, from emitting light to urge offerings to the end of the chapter, again doubly clarifying the root and the manifestation to expand upon the above meaning. Although it was previously said to be universally for the assembly.
會。受汝所供。而開宗之始。唯云當施純陀常命色力。今此一章。以定斯旨。故云若諸人天。於此最後供養我者。悉皆當得不動果報。我是眾生良福田故也。
是拘尸城。
案。僧亮曰。此第二意。不捨近從遠也。慧朗曰。出其鄉邦也。
工巧之子。
案。僧亮曰。此第三意。不遺卑而就勝也慧朗曰。言其事業。
名曰純陀與其同類十五人俱。
案。僧亮曰。此第四意。不棄少而從多也。慧朗曰。稱其名顯其德也。
為令世間得善果故。
案。僧亮曰。此第五意。顯其內有大士之德。出於眾也。法瑤曰。敘其人地雖卑。而志德甚大。茍有其道。不在貴賤。使斯下之徒。皆不自輕也。智秀曰。所以不將供來者。為興催供之旨。
捨身威儀從坐而起。
案。僧亮曰。此第六意。不薄粗而貪妙也。何者。佛先敕純陀辦供。其以供粗。不敢奉佛。但就坐而已。既見不受餘人所供。方起有獻也。法瑤曰。捨身威儀者。廢工巧之事業。更起崇法之恭貌也。僧宗曰。既有祈請之節。宜舍常緩之威儀。
偏袒右臂右膝著地(至)為度無量諸眾生故。
案。寶亮曰。此言有跡有實也。跡者。若佛受我所供。餘人亦當蒙受也。實者。若所供得設。便成檀度。檀
【現代漢語翻譯】 現代漢語譯本：是的，我會接受你的供養。開宗明義之始，就說應當施予純陀（Chunda，人名，此處指供養者）常命色力。現在這一章，確定了這個宗旨。所以說，如果諸人天，對於這最後供養我的人，都應當得到不動的果報。因為我是眾生的良福田。
這裡是拘尸城（Kushinagar，古印度城市，佛陀涅槃之地）。
案：僧亮（僧人名）說，這是第二層意思，不捨棄近處而從遠處求。慧朗（僧人名）說，指出佛陀的鄉邦。
工巧之子。
案：僧亮說，這是第三層意思，不遺棄卑微而就尊勝。慧朗說，說的是他的事業。
名叫純陀（Chunda）和與他同類的十五人一起。
案：僧亮說，這是第四層意思，不捨棄少數而從多數求。慧朗說，稱揚他的名字，彰顯他的德行。
爲了使世間得到善果的緣故。
案：僧亮說，這是第五層意思，顯示他內心有大士的德行，超出于眾人。法瑤（僧人名）說，敘述他的人和地方雖然卑微，但是志向和德行非常大。只要有道，就不在於貴賤，使這些地位低下的人，都不輕視自己。智秀（僧人名）說，之所以不將供品拿來，是爲了興起催促供養的旨意。
捨棄身體的威儀，從座位上站起來。
案：僧亮說，這是第六層意思，不輕視粗糙而貪求精妙。為什麼呢？佛陀先前命令純陀準備供養，他因為供品粗糙，不敢奉獻給佛陀，只是坐在那裡。等到看見佛陀不接受其他人的供養，才起身獻上供養。法瑤說，『捨身威儀』，是廢棄工巧的事業，重新興起崇敬佛法的恭敬之貌。僧宗（僧人名）說，既然有祈請的禮節，就應該捨棄平常緩慢的威儀。
偏袒右臂，右膝著地（直到）爲了度脫無量諸眾生的緣故。
案：寶亮（僧人名）說，這句話有跡象也有實際。跡像是，如果佛陀接受我的供養，其他人也應當蒙受接受。實際是，如果所供養能夠設定，便成就檀度（Dāna-pāramitā，佈施波羅蜜）。檀
【English Translation】 English version: Yes, I will accept your offering. From the very beginning, it was said that Chunda (a name, here referring to the offerer) should be given constant life, complexion, and strength. This chapter now confirms this purpose. Therefore, it is said that if all humans and devas, for this last offering to me, should all attain the immovable fruit. Because I am a field of merit for all beings.
This is Kushinagar (an ancient Indian city, the place of Buddha's Parinirvana).
Note: Sengliang (a monk's name) said, this is the second meaning, not abandoning the near to seek the far. Huilang (a monk's name) said, it points out the Buddha's homeland.
The son of a craftsman.
Note: Sengliang said, this is the third meaning, not abandoning the humble to seek the superior. Huilang said, it speaks of his work.
Named Chunda and fifteen others of his kind together.
Note: Sengliang said, this is the fourth meaning, not abandoning the few to seek the many. Huilang said, praising his name, highlighting his virtue.
For the sake of enabling the world to obtain good fruit.
Note: Sengliang said, this is the fifth meaning, showing that he has the virtue of a great being within, surpassing the crowd. Fayao (a monk's name) said, narrating that his person and place are humble, but his aspirations and virtues are very great. As long as there is the Way, it does not depend on nobility or lowliness, so that these lowly people do not underestimate themselves. Zhixiu (a monk's name) said, the reason for not bringing the offerings is to arouse the intention of urging offerings.
Abandoning the dignity of the body, rising from the seat.
Note: Sengliang said, this is the sixth meaning, not despising the coarse to crave the exquisite. Why? The Buddha previously ordered Chunda to prepare offerings, but because his offerings were coarse, he dared not offer them to the Buddha, but only sat there. Only after seeing that the Buddha did not accept the offerings of others did he rise to offer his own. Fayao said, 'Abandoning the dignity of the body' means abandoning the work of craftsmanship and re-establishing the respectful appearance of revering the Dharma. Sengzong (a monk's name) said, since there is the etiquette of supplication, one should abandon the usual slow dignity.
Uncovering the right shoulder, placing the right knee on the ground (until) for the sake of liberating countless beings.
Note: Baoliang (a monk's name) said, this statement has both signs and reality. The sign is, if the Buddha accepts my offering, others should also be accepted. The reality is, if the offering can be set up, it will accomplish Dāna-pāramitā (Perfection of Giving). Dāna
度既成。則能助佛揚化也。道慧記曰。大士本不自為。此乃道兼天下之辭也。
世尊我等從今無主無親無救無護無歸無趣。
案。僧亮曰。主救於國。親護於家。佛則一切救護也。無救無護。所以無歸無趣。僧宗曰。拔其在苦曰救。安其在善曰護。無歸趣者。憑心無所也。寶亮曰。去遠蔭護。如無主也。離近咨承。如無親也。聖若在世。惡則不起。如救也。善得曰滋。如護也。乖所憑故。故無歸趣也。
貧窮飢困欲從如來(至)我等微供然後涅槃。
案。道生曰。飢渴之苦。譬之生死。茍能無之。義曰為食。今施者。所求取類云爾。僧亮曰。若檀度必成。是則長養將來法身也。法瑤曰。常住之實在方。將得之由佛。故云從如來求也。僧宗曰。標心佛果常住法食。且覆相說之。未灼然也。
世尊譬如剎利若婆羅門毗舍首陀。
案。僧亮曰。身為四大所成。取譬於四姓也。僧宗曰。四姓之中。趣取一人為譬也。
以貧窮故。
案。僧亮曰。譬無出世善也。
遠至他國。
案。道生曰。去已所封。入佛化也。僧亮曰。從此三界。之彼佛境。譬造他國也。僧宗曰。涅槃于生死為他。行人標心仰求。故言遠至。此乃因中說果。必至者也。智秀曰。生善之境。是出
【現代漢語翻譯】 現代漢語譯本：功德圓滿成就之後，就能幫助佛陀弘揚教化。道慧記中說：『大士原本不是爲了自己，這正是兼濟天下的說法。』
世尊，我們從今以後無主、無親、無救、無護、無歸、無趣。
案：僧亮說：『主，救濟國家；親，庇護家庭。佛陀則救護一切。』無救無護，所以無歸無趣。僧宗說：『拔除其痛苦叫做救，使其安於善叫做護。』無歸趣，是指內心沒有依靠。寶亮說：『遠離蔭庇和守護，就像沒有主人一樣；離開近處的諮詢和承受，就像沒有親人一樣。聖人在世，惡事就不會發生，這就是救；善事得到滋長，這就是護。』因為違背了所依靠的，所以無歸趣。
因為貧窮飢餓困苦，想要從如來（處獲得）……我們稍微供養之後就涅槃。
案：道生說：『飢渴的痛苦，譬如生死。如果能夠消除它，從意義上來說就是食物。現在佈施的人，所求取的也類似這樣。』僧亮說：『如果佈施一定能成就，那麼就能長養將來的法身。』法瑤說：『常住的實在在於方法，將要得到的在於佛陀，所以說從如來處求取。』僧宗說：『標明心向佛果常住法食，且用覆蓋相的方式來說明它，還不夠明確。』
世尊，譬如剎利（武士）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）。
案：僧亮說：『身體由四大組成，用四姓來比喻。』僧宗說：『四姓之中，選取一個人來做比喻。』
因為貧窮的緣故。
案：僧亮說：『譬如沒有出世的善。』
遠離到達其他國家。
案：道生說：『離開自己所封的地方，進入佛陀的教化。』僧亮說：『從此三界，到達彼佛的境界，譬如建造其他國家。』僧宗說：『涅槃對於生死來說是「他」，修行人標明心意仰慕求取，所以說遠離到達。這乃是因中說果，必定到達。』智秀說：『產生善的境界，就是出。』
【English Translation】 English version: Once merit and virtue are perfected, one can assist the Buddha in propagating the teachings. Daohui's Record states: 'A great being originally does not act for themselves; this is precisely the saying of benefiting the world.'
World Honored One, from this day forward, we are without a master, without relatives, without rescue, without protection, without refuge, without a place to go.
Note: Sengliang said: 'A master rescues the country; relatives protect the family. The Buddha, however, rescues and protects everything.' Without rescue and protection, therefore, there is no refuge or place to go. Sengzong said: 'To remove their suffering is called rescue; to settle them in goodness is called protection.' Without a place to go means the mind has nothing to rely on. Baoliang said: 'Being far from shelter and protection is like being without a master; being apart from nearby consultation and acceptance is like being without relatives. If a sage were in the world, evil would not arise; this is rescue. Goodness is obtained and grows; this is protection.' Because one goes against what one relies on, therefore, there is no refuge or place to go.
Because of poverty, hunger, and distress, we wish to seek from the Tathagata (to)... we will enter Nirvana after making a small offering.
Note: Daosheng said: 'The suffering of hunger and thirst is like birth and death. If one can eliminate it, in meaning, it is food. Those who give now seek something similar.' Sengliang said: 'If almsgiving is certain to be accomplished, then it will nourish the future Dharmakaya (Dharma body).' Fayao said: 'The reality of permanence lies in the method; what is to be obtained comes from the Buddha, therefore it is said to seek from the Tathagata.' Sengzong said: 'Marking the mind towards the Buddha-fruit and the permanent Dharma-food, and explaining it in a covering way, is not yet clear.'
World Honored One, for example, a Kshatriya (warrior), a Brahmin (priest), a Vaishya (merchant), or a Shudra (laborer).
Note: Sengliang said: 'The body is composed of the four elements; the four castes are used as a metaphor.' Sengzong said: 'Among the four castes, one person is chosen as a metaphor.'
Because of poverty.
Note: Sengliang said: 'It is like not having supramundane goodness.'
Far away, reaching another country.
Note: Daosheng said: 'Leaving one's own sealed territory and entering the Buddha's teachings.' Sengliang said: 'From this triple world, reaching the Buddha's realm, is like building another country.' Sengzong said: 'Nirvana is 'other' to birth and death; practitioners mark their minds and yearn to seek it, therefore it is said to reach far away. This is speaking of the result in the cause, it is certain to be reached.' Zhixiu said: 'The realm of generating goodness is exiting.'
惑之域。故言他也。法智曰。正道于耶道。為他也。
役力農作。
案。道生曰。為善乖于恒性。自策所以成勤。如農不失時。收果萬倍也。僧亮曰。檀是始行。須自策乃成也。道慧記曰。始習之善。與本惡性乖。譬之庸役也。勤策則收果萬倍。譬之農作。
得好調牛。
案。僧亮曰。此下譬已成檀之緣具也。內則異有正見。外則身口無障。唯佛受供。法身得生也。僧宗曰。譬伏身口七支惡也。
良田平正。
案。僧宗曰。以智慧譬田也。以牛耕田。田以平正為良也。今以身口之善。資成心業。所以得正智慧也。寶亮曰。田有能生之力。若不以牛耕。則能生之力不遂。譬身口之業。能遂意地之用。
無諸沙鹵惡草荒穢。
案。僧亮曰。譬伏九十八使。
唯悕天雨。
案。僧宗曰。如來納受所施。則法身得生。如雨之潤也。智秀曰。施心為種子也。應有下種之譬。蓋文略耳。
言調牛者譬身口七(至)拯及無量苦惱眾生。
案。僧亮曰。若我行立。則眾生蒙度也。僧宗曰。若我所設。必蒙受者。大眾之施。亦皆然也。明駿曰。若我供蒙受。亦當為我住世。世若有佛。則眾生蒙濟也。
我今所供雖復微少冀得充足如來大眾。
案
。慧朗曰。所說既少。冀憑威神普充大眾。
我今無主無親無歸愿垂矜愍如羅睺羅。
案。曇濟曰。國以主為覆護。家以親為歸依。世無聖人。誰為救拔耶。智秀曰。舉譬本以結請也。
爾時世尊一切種智無上調御。
案。僧亮曰。向來所請。非唯供妙。人亦豪賢。而不蒙受。今許純陀。旨必有在。故集法者。以此二句。仰稱至德也。
告純陀曰善哉善哉(至)雨汝身田令生法身。
案。道生曰。雖行善有慧。若未解常住。法牙未生也。僧亮曰。檀是萬行之始。法身之牙也。敬遺記。僧宗曰。此下訖答五難竟。五章之中。第二章也。雨汝身田者。余經多以說法為雨。此中正明受施。則檀苗增長。如彼雨也。法蓮記。僧宗曰。身者舉上身口也。田者舉上智慧。即意業也。寶亮曰。除斷貧窮者。明今日所計。其旨有兩。一許受供。二許說法。是則除斷二種貧窮也。慧朗述僧宗曰。此中有三階。此即第一佛酬其所請。許受其供也。若佛許受。則檀牙已生。未必受已檀牙方生也。慧朗曰。漉取因請受供。以明常中。略有十𨅊。第一佛為外緣生二種善。一者功德。二者智慧。智慧即是所生常解也。功德即是所生相似檀波羅蜜也。能生內因。亦有二種。一者功德種子。即是施心。二者智慧種
【現代漢語翻譯】 現代漢語譯本：慧朗說：『（佛陀）所說的（內容）已經很少了，希望憑藉（佛陀的）威神之力，普遍地充實大眾（的智慧）。』 『我現在無所依靠，沒有親人，沒有歸宿，愿（佛陀）垂憐我，如同羅睺羅（Rahula，佛陀的兒子）一樣。』 案：曇濟（Tanji）說：『國家以君主為庇護，家庭以親人為依靠。世上沒有聖人，誰來救拔（我們）呢？』智秀（Zhixiu）說：『（他）舉這個譬喻，本來是爲了懇請（佛陀）。』 這時，世尊（釋迦牟尼佛，釋迦牟尼，Sakyamuni）具有一切種智（sarvajna，對一切事物本質的完全理解），是無上的調御丈夫（anuttara-purusa-damya-sarathi，能夠調伏一切眾生的導師）。 案：僧亮（Sengliang）說：『之前（眾人）所請求的，不僅是供養美好的食物，而且（請求的對象）也是豪傑賢能之人，但是（佛陀）都沒有接受。現在（佛陀）答應純陀（Cunda）的請求，其中必定有深意。所以集結佛法的人，用這兩句話，仰慕稱頌佛陀的至高德行。』 （佛陀）告訴純陀（Cunda）說：『好啊！好啊！』（一直到）『用佛法之雨滋潤你的身田，使之生出法身（dharma-kaya，佛的法性之身）。』 案：道生（Daosheng）說：『即使行善有智慧，如果不能理解常住（的真理），法（的）牙就不會生長。』僧亮（Sengliang）說：『佈施是萬行之始，是法身的萌芽。』敬遺記（Jing Yiji）中說：『從這以下到回答五個難題結束，是五章之中的第二章。』『雨汝身田』，其他經典多以說法比喻為下雨，這裡明確說明接受佈施，那麼佈施的苗就會增長，就像被雨水滋潤一樣。法蓮記（Falian Ji）。僧宗（Sengzong）說：『身』是指上身和口，『田』是指智慧，也就是意業。寶亮（Baoliang）說：『除斷貧窮』，說明今天所考慮的，其意義有兩點：一是允許接受供養，二是允許說法，這就是除斷兩種貧窮。慧朗（Huilang）闡述僧宗（Sengzong）的觀點說：『這其中有三個階段，這是第一階段，佛陀迴應他的請求，允許接受他的供養。如果佛陀允許接受，那麼佈施的萌芽就已經產生，不一定非要接受之後佈施的萌芽才產生。』慧朗（Huilang）說：『（佛陀）選擇接受供養，是爲了說明常住（的真理）中，略有十個𨅊（此處原文有誤，應為「義」）。第一，佛陀作為外緣，產生兩種善，一是功德，二是智慧。智慧就是所產生的常（住）解（脫）。功德就是所產生的相似的檀波羅蜜（dana-paramita，佈施波羅蜜）。能產生內因，也有兩種，一是功德種子，就是施捨的心，二是智慧種子。
【English Translation】 English version: Huilang said, 'What has been said is already little. I hope to rely on the power and divine strength (of the Buddha) to universally enrich the masses (with wisdom).' 'Now I have no support, no relatives, and no refuge. I wish (the Buddha) would have compassion on me, like Rahula (the Buddha's son).' Note: Tanji said, 'A country relies on its ruler for protection, and a family relies on its relatives for support. If there are no sages in the world, who will save (us)?' Zhixiu said, 'He used this analogy to make a request (to the Buddha).' At that time, the World Honored One (Sakyamuni Buddha) possessed all-knowing wisdom (sarvajna, complete understanding of the essence of all things) and was the unsurpassed tamer of beings (anuttara-purusa-damya-sarathi, a guide capable of subduing all beings). Note: Sengliang said, 'What (people) requested before was not only to offer delicious food, but also (the objects of request) were heroes and virtuous people, but (the Buddha) did not accept. Now (the Buddha) agrees to Cunda's request, there must be a deep meaning in it. Therefore, those who compiled the Dharma used these two sentences to admire and praise the Buddha's supreme virtue.' (The Buddha) said to Cunda, 'Good! Good!' (all the way to) 'Water your field of body with the rain of Dharma, so that the Dharma-kaya (the body of Dharma nature of the Buddha) may grow.' Note: Daosheng said, 'Even if one practices good deeds with wisdom, if one cannot understand the permanence (of truth), the sprout of Dharma will not grow.' Sengliang said, 'Dana (giving) is the beginning of all practices and the sprout of the Dharma-kaya.' Jing Yiji said, 'From here to the end of answering the five difficult questions is the second chapter of the five chapters.' 'Water your field of body,' other sutras often use preaching as a metaphor for rain, but here it clearly states that receiving offerings will cause the sprout of giving to grow, just like being nourished by rain. Falian Ji. Sengzong said, 'Body' refers to the upper body and mouth, and 'field' refers to wisdom, which is the karma of the mind. Baoliang said, 'Eliminating poverty' indicates that what is being considered today has two meanings: one is to allow receiving offerings, and the other is to allow preaching, which is to eliminate two kinds of poverty. Huilang elaborated on Sengzong's view, saying, 'There are three stages in this, and this is the first stage, where the Buddha responds to his request and allows him to receive offerings. If the Buddha allows acceptance, then the sprout of giving has already been produced, and it is not necessarily the case that the sprout of giving will only be produced after acceptance.' Huilang said, 'The Buddha chose to accept offerings in order to explain that in the permanence (of truth), there are slightly ten meanings. First, the Buddha, as an external cause, produces two kinds of goodness, one is merit and the other is wisdom. Wisdom is the resulting permanent liberation. Merit is the resulting similar dana-paramita (perfection of giving). There are also two kinds of internal causes that can produce it, one is the seed of merit, which is the mind of giving, and the other is the seed of wisdom.
子。即是推求因果之心也。第二辨能生所生同是一性。謂施心及檀波羅蜜。推求因果之心及常解也。而有新舊之異。何者。智慧推求為舊也。從佛得常解為新也。又施心種子為舊也。從佛得檀波羅蜜為新也。第三廣辨二種種子。法判心不出三種。謂善不善無記。此三種心。皆有二義。一謂泛爾。二謂推求。就善推求。即是智慧種子也。泛爾即是功德種子也。第四應廣辨功德智慧義。第五論純陀與佛。互為施主受者也。純陀以有漏心。運有漏財。施無漏人。是則施者有漏。受者無漏也。佛以無漏心。運無漏法。施有漏人。是則施者無漏。受者有漏也。第六簡純陀與佛。雖復互為施者。而不得互為福田。田有能生之功。滋長之用。佛既功德圓滿。豈假田益。第七明佛是決定受者。純陀是決定施者。既兩是決定。佛許受便生檀度。無待運財。到受者所。如人財在異方。懸指為施。即屬受者也。第八辨人位。何者。純陀跡是外凡夫人。以聞佛說常得解。成相似般若。得相似檀度。入內凡夫位。因答五難。即登無漏也。第九辨因施緣施者。謂佛說常也。因施者。謂純陀舍財也。因親而緣疏。何者。謂財施事親而理疏。法施理親而事疏也。財施資身。所以理疏。法施資神。所以理親也。而損己舍財。於事為親。故名為因也。法施無
【現代漢語翻譯】 現代漢語譯本 『子』，指的就是推求因果的心。第二點是辨別能生和所生是同一自性。比如施捨的心和檀波羅蜜（Dān-bō-luó-mì，佈施的完成），推求因果的心和常有的理解。而有新舊的差異。為什麼呢？用智慧推求是舊的，從佛那裡得到常有的理解是新的。又比如施捨心的種子是舊的，從佛那裡得到檀波羅蜜是新的。第三點是廣泛辨別兩種種子。從法的角度判斷，心不出三種，即善、不善、無記。這三種心，都有兩種含義。一種是泛泛的，一種是推求的。就善心而言，推求就是智慧的種子，泛泛的就是功德的種子。第四點應該廣泛辨別功德和智慧的含義。第五點是討論純陀（Chúntuó）與佛，互相作為施主和受者。純陀以有漏的心，運用有漏的財物，佈施給無漏的人，那麼施者是有漏的，受者是無漏的。佛以無漏的心，運用無漏的法，佈施給有漏的人，那麼施者是無漏的，受者是有漏的。第六點是簡別純陀與佛，雖然互相作為施者，卻不能互相作為福田。福田有能生的功用，滋長的作用。佛既然功德圓滿，哪裡需要福田的增益？第七點是說明佛是決定受者，純陀是決定施者。既然兩者都是決定的，佛允許接受就產生了檀度（Dāndù，佈施的度量），無需等待運送財物到受者那裡。就像人的財物在異地，遙指為施捨，就屬於受者了。第八點是辨別人位。純陀的跡像是外凡夫人，因為聽聞佛說常，得到理解，成就相似的般若（Bōrě，智慧），得到相似的檀度，進入內凡夫位。因為回答五難，就登上了無漏的境界。第九點是辨別因施和緣施。佛說常是緣施，純陀舍財是因施。因親而緣疏，為什麼呢？財施在事上親近而在理上疏遠，法施在理上親近而在事上疏遠。財施資養身體，所以理上疏遠，法施資養精神，所以理上親近。而損害自己捨棄財物，在事上是親近的，所以稱為因。法施沒有 法施無
【English Translation】 English version 'Zi' refers to the mind that seeks cause and effect. The second point is to distinguish that the producer and the produced are of the same nature. For example, the mind of giving and Dān-bō-luó-mì (檀波羅蜜, the perfection of giving), the mind of seeking cause and effect, and the constant understanding. And there are differences between the new and the old. Why? Seeking with wisdom is old, and obtaining constant understanding from the Buddha is new. Also, the seed of the giving mind is old, and obtaining Dān-bō-luó-mì from the Buddha is new. The third point is to widely distinguish between two kinds of seeds. Judging from the perspective of Dharma, the mind does not go beyond three types, namely good, unwholesome, and neutral. These three types of minds all have two meanings. One is general, and the other is seeking. In terms of the good mind, seeking is the seed of wisdom, and general is the seed of merit. The fourth point should be to widely distinguish the meaning of merit and wisdom. The fifth point is to discuss Chúntuó (純陀) and the Buddha, mutually acting as the giver and the receiver. Chúntuó uses the mind of outflow, uses the wealth of outflow, and gives to the person without outflow, then the giver is with outflow, and the receiver is without outflow. The Buddha uses the mind without outflow, uses the Dharma without outflow, and gives to the person with outflow, then the giver is without outflow, and the receiver is with outflow. The sixth point is to distinguish between Chúntuó and the Buddha, although they mutually act as givers, they cannot mutually act as fields of merit. The field of merit has the function of producing and the function of nourishing. Since the Buddha's merits are complete, why does he need the increase of the field of merit? The seventh point is to explain that the Buddha is the definite receiver, and Chúntuó is the definite giver. Since both are definite, the Buddha's permission to receive produces Dāndù (檀度, the measure of giving), without waiting for the transportation of wealth to the receiver. Just like a person's wealth is in another place, pointing to it as giving, it belongs to the receiver. The eighth point is to distinguish the position of people. Chúntuó's trace is an ordinary person outside, because he hears the Buddha say constant, gets understanding, achieves similar Bōrě (般若, wisdom), gets similar Dāndù, and enters the position of an ordinary person inside. Because of answering the five difficulties, he ascended to the realm without outflow. The ninth point is to distinguish between cause giving and condition giving. The Buddha's saying constant is condition giving, and Chúntuó's giving up wealth is cause giving. Cause is close and condition is distant, why? Wealth giving is close in matter and distant in principle, Dharma giving is close in principle and distant in matter. Wealth giving nourishes the body, so it is distant in principle, Dharma giving nourishes the spirit, so it is close in principle. And harming oneself and giving up wealth is close in matter, so it is called cause. Dharma giving has no Dharma giving has no
損於我。於事為疏。故名緣也。第十應廣釋福田義也。
汝今於我欲求壽命(至)常命色力安無礙辨。
案。道生曰。夫施須食者。使得果五故。五皆歸已也。若施不須者。則常五顯也。常五顯故。方是有常。然則施得常果。必由受者是常故也。僧亮曰。上勸疑問。今開疑宗。何者。昔說從凡至佛。皆是無常。今云施常。言與昔乖。理應疑問也。法瑤曰。此旨有二。何者。一表純陀所求將來食者。意在顯常旨也。二明如來今日能施常者。即是常田也。是則因食以表不食。寄滅以明不滅。經之旨歸。顯於此也。敬遺記。僧宗曰。自鹿苑至靈鷲。四時次第。極云復倍上數。自有偏方別教。如大云勝鬘之流。此為上根者耳。今日開宗顯常。正為下根。故有次第也。寶亮曰。色者當身位也。力者當心位也。色心所成。不念念生滅。故稱常命也。如來出世。凡所教化。生一念善者。悉是施人常也。何者。雖復非想八萬。猶是煩惱業構。若一豪之善。必遠資常果。不感生死。故知。是則常家氣分。但此理深。未得便說。今方示耳。智秀曰。今言施汝者。其旨有二。何者。一以純陀今日施值常田。理成常果。果由田得。故云佛施。二者若純陀。以一施之因。尚感於常。況于佛積行累劫。而非常耶。慧朗述僧宗曰。此第二
【現代漢語翻譯】 現代漢語譯本： 損害了我。（於事）因為疏忽。所以叫做緣。第十（部分）應該廣泛解釋福田的意義。 你現在從我這裡想要獲得壽命（直到）常命、色力、安穩無礙的辯才。 道生說：『施捨給需要食物的人，能使他獲得五種果報，所以五種果報都歸於自己。如果施捨給不需要食物的人，那麼常五就會顯現。因為常五顯現，所以才是有常。』 那麼施捨能得到常果，必定是因為接受施捨的人是常的緣故。僧亮說：『上面勸導提問，現在開啟疑問的宗旨。』 為什麼呢？過去說從凡夫到佛，都是無常的。現在說施捨是常的，言論與過去相悖，理應提出疑問。法瑤說：『這個主旨有二。』 為什麼呢？一是表明純陀所求將來的食物，意在彰顯常的宗旨。二是說明如來今日能施捨常的，就是常田。這樣，就通過食物來表達不食，藉由寂滅來闡明不滅。經書的宗旨，就在這裡顯現。敬遺記。僧宗說：『從鹿苑到靈鷲山，四季更迭，極力陳述復倍的上數，自有偏方別教，如《大云經》、《勝鬘經》之流，這是為上根之人所設。』 今日開啟宗旨，彰顯常，正是爲了下根之人，所以有次第。寶亮說：『色，指的是當下的身位；力，指的是當下的心位。色心所成，不是念念生滅，所以稱為常命。』 如來出世，凡是教化，生起一念善念的人，都是施捨給常的人。為什麼呢？即使是非想非非想處天的八萬劫，仍然是煩惱業力所構成。如果有一絲一毫的善，必定能長遠地資助常果，不感受生死。所以知道，這是常家的氣分。只是這個道理很深奧，不能隨便說。現在才開始展示。智秀說：『現在說施捨給你，其主旨有二。』 為什麼呢？一是純陀今日的施捨，價值于常田，道理上成就常果。果由田得，所以說佛施。二是如果純陀以一次施捨的因，尚且能感得常果，何況佛積累修行累劫，而不是常呢？慧朗敘述僧宗說：『這是第二（個主旨）。』
【English Translation】 English version: It harms me. It is negligent in matters. Therefore, it is called 'cause'. The tenth (section) should extensively explain the meaning of the field of merit. Now you seek from me longevity (until) constant life, physical strength, peace, and unobstructed eloquence. Dao Sheng said: 'Giving to those who need food enables them to obtain five fruits, so all five fruits return to oneself. If one gives to those who do not need food, then the constant five will manifest. Because the constant five manifest, there is permanence.' Therefore, giving can obtain constant fruit, necessarily because the recipient is constant. Seng Liang said: 'The above encourages questioning, and now opens the principle of questioning.' Why? In the past, it was said that from ordinary beings to Buddhas, all are impermanent. Now it is said that giving is constant, which contradicts the past statements, so it is reasonable to raise questions. Fa Yao said: 'This meaning has two aspects.' Why? First, it indicates that what Cunda seeks in the future is food, with the intention of revealing the principle of permanence. Second, it explains that what the Tathagata can give today is constant, which is the constant field of merit. Thus, it uses food to express non-eating, and uses extinction to clarify non-extinction. The purpose of the scripture is revealed here. Jing Yi Ji. Seng Zong said: 'From Deer Park to Vulture Peak, the four seasons change, and it strives to state the increasing numbers. There are separate teachings, such as the Great Cloud Sutra and the Shrimala Sutra, which are for those with superior roots.' Today, opening the principle and revealing permanence is precisely for those with inferior roots, so there is a sequence. Bao Liang said: 'Form refers to the current physical position; strength refers to the current mental position. What is formed by form and mind is not born and extinguished moment by moment, so it is called constant life.' When the Tathagata appears in the world, all teachings that give rise to a single thought of goodness are giving to the constant. Why? Even the eighty thousand kalpas of the Realm of Neither Perception Nor Non-Perception are still composed of afflictions and karma. If there is even a trace of goodness, it will surely support the constant fruit in the long run and not experience birth and death. Therefore, know that this is the atmosphere of the constant family. However, this principle is profound and cannot be easily spoken. Now it is just beginning to be shown. Zhi Xiu said: 'Now saying 'giving to you' has two main points.' Why? First, Cunda's giving today is valuable in the constant field, and in principle achieves constant fruit. The fruit is obtained from the field, so it is said that the Buddha gives. Second, if Cunda, with the cause of one giving, can still feel the constant fruit, how much more so is the Buddha, who has accumulated practice for countless kalpas, not constant? Hui Lang narrated Seng Zong, saying: 'This is the second (main point).'
階。就功德門。明施之果也。此五事者。以對無常故。說為常耳。其色及辨才。就跡為言。命力安等三事。就本為論。
何以故純陀食有二果報無差。
案。道生曰。居極而言。佛是常故。能施人常。就菩薩為論。體跡未極。交是有須。若必有須。何得忽從粗形。頓成妙常耶。顯其必同上言乃令實耳。僧亮曰。所以就佛田明常者。以上言鉾楯。不可不會。故因施生論。何者。以食者得五利故。施者獲五果也。若施資食。而為用者。用是無常。果豈常耶。唯佛不假食為用故。能令施者。得無用之福耳。法瑤曰。明菩薩與佛二跡皆權。后得顯佛久已是常。非始今也。若是今者。菩薩受食。及以得道。皆亦應實。若是實者。則是無常。今菩薩與佛。同共一身。云何忽然頓得常住不食之身乎。推此而明。常住妙體。別自有旨。非今丈六者也。常住既顯。是則受食得道。乃至涅槃。皆是應跡也。僧宗曰。此何以故況釋也。彼昔乃作樹神。意施尚得常果。況汝今于佛。起一切智心耶。今昔並是法身。冥開不異。果報理同也寶亮曰。答案句直釋者。謂今日何故言施汝五事常耶。恐佛意不然。人有一解。小復遠取。何者。明昔已是常。今日受供。亦是本常。何以今日方云施常。而昔不言耶。故云受供雖二。得果無差也。道
【現代漢語翻譯】 現代漢語譯本 階。就功德之門而言，這是佈施所帶來的果報。這五件事（色、命、力、安、辯才）之所以被稱為『常』，是因為它們是針對無常而說的。其中，『色』和『辯才』是從示現的形跡上來說的，而『命』、『力』、『安』這三件事是從根本上來說的。
為什麼純陀（Chunda）供養的食物，佛陀食用后，施與者和受施者得到的果報沒有差別呢？
道生（Dao Sheng）的解釋是：從最高的層面來說，佛是常住的，所以能給予他人常住的功德。但就菩薩而言，其體和跡尚未達到極致，仍然需要資糧。如果一定需要資糧，又怎麼能突然從粗陋的形體，頓然成就妙常之身呢？這表明（佛陀）必然與上述所說的一致，才能使（常住）成為事實。僧亮（Seng Liang）的解釋是：之所以就佛田（Buddha-field）來闡明常住，是因為上述的矛和盾（指之前的爭論），不能不加以會通。因此，從佈施所產生的果報來討論。為什麼呢？因為食用者得到五種利益，所以佈施者也獲得五種果報。如果佈施的是資養食物，而食用者所用的是無常之物，那麼果報怎麼會是常住的呢？只有佛陀不依賴食物來維持生命，所以才能使佈施者獲得無所用（無為）的福報。法瑤（Fa Yao）的解釋是：說明菩薩和佛陀的兩種示現都是權宜之計，最終是爲了顯示佛陀早已是常住的，而不是現在才成為常住的。如果是現在才成為常住的，那麼菩薩接受食物以及證悟成道，都應該是真實的。如果是真實的，那就是無常的。現在菩薩和佛陀，共同擁有一個身體，怎麼會忽然頓然獲得常住不食之身呢？由此推論可知，常住妙體，另有其旨，不是現在這丈六金身。常住既然顯現，那麼接受食物、證悟成道，乃至涅槃，都是應化示現。僧宗（Seng Zong）的解釋是：『何以故』是反問來解釋。過去他（指佛陀）曾經是樹神，以意念佈施尚且能得到常住的果報，更何況你現在對佛陀發起一切智之心呢？過去和現在都是法身，暗中開顯沒有差異，果報的道理是相同的。寶亮（Bao Liang）的解釋是：直接解釋答案的句子是說，今天為什麼說佈施給你五事常住呢？恐怕佛陀的意思不是這樣。有人的一種解釋，稍微有些牽強。為什麼呢？說明過去已經是常住的，今天接受供養，也是本來的常住。為什麼今天才說佈施常住，而過去不說呢？所以說接受供養雖然有兩次，但得到的果報沒有差別。道（Dao）
【English Translation】 English version This passage discusses the merit gate, specifically the results of giving. The five things (form, life, strength, peace, eloquence) are described as 'constant' because they are discussed in relation to impermanence. 'Form' and 'eloquence' are discussed from the perspective of manifestation, while 'life,' 'strength,' and 'peace' are discussed from the perspective of the fundamental nature.
Why is it that when Chunda (Chunda) offers food, the giver and receiver of the offering receive the same undifferentiated result?
Dao Sheng (Dao Sheng) explains: From the ultimate perspective, the Buddha is constant, and therefore can bestow constancy upon others. However, from the perspective of a Bodhisattva, their essence and manifestations have not yet reached their ultimate potential, and they still require sustenance. If sustenance is truly necessary, how can one suddenly transform from a coarse form into a wondrously constant body? This demonstrates that (the Buddha) must be consistent with what was said above in order for (constancy) to become a reality. Seng Liang (Seng Liang) explains: The reason for clarifying constancy in relation to the Buddha-field (Buddha-field) is that the aforementioned contradictions (referring to previous arguments) must be reconciled. Therefore, the discussion arises from the results of giving. Why? Because the one who eats receives five benefits, and therefore the giver also receives five results. If what is given is nourishing food, and what the eater uses is impermanent, how can the result be constant? Only the Buddha does not rely on food for sustenance, and therefore can enable the giver to receive the blessing of non-action (non-doing). Fa Yao (Fa Yao) explains: It clarifies that both the Bodhisattva and the Buddha's manifestations are expedient means, ultimately to reveal that the Buddha has long been constant, and is not only becoming constant now. If it were only becoming constant now, then the Bodhisattva's acceptance of food and attainment of enlightenment would also have to be real. If they were real, then they would be impermanent. Now, the Bodhisattva and the Buddha share the same body, so how could one suddenly attain a constant, non-eating body? From this, it can be inferred that the wondrous essence of constancy has a separate meaning, and is not this present sixteen-foot golden body. Since constancy is revealed, then the acceptance of food, attainment of enlightenment, and even Nirvana, are all manifestations. Seng Zong (Seng Zong) explains: 'Why is it so?' is a rhetorical question used for explanation. In the past, he (referring to the Buddha) was once a tree spirit, and even giving with intention could result in a constant result, let alone now that you are generating the mind of all-knowingness towards the Buddha? The past and present are both Dharmakaya (Dharmakaya), secretly revealing without difference, and the principle of results is the same. Bao Liang (Bao Liang) explains: Directly explaining the answer sentence means, why do you say today that giving you five constant things? Perhaps the Buddha's intention is not like this. One person's explanation is slightly far-fetched. Why? It explains that the past was already constant, and today's acceptance of offerings is also originally constant. Why do you only say giving constancy today, and not in the past? Therefore, it is said that although there are two instances of accepting offerings, the results obtained are no different. Dao (Dao)
慧記曰。釋所以得施其常命者。以施食有二。一食已入有餘涅槃。一食已入無餘涅槃。各離二魔。除患處同。能辦大事。以此二時功用大故。
何等為二一者受已(至)令汝具足檀波羅蜜。
案。僧亮曰。所以牽學地者。明無常有粗細也。資揣食觸食。及分段生死。是粗無常。唸唸生滅。是細無常。若後身菩薩。豈假于揣食。以頓階妙常哉。要是金剛。不假食故。妙常即階耳。所以二施等者。用勝故也。若就權道斷有為因果者。而難斷故。金剛為習也。果難斷故。無學能除也。是以二施報。等無差別也。若假食以斷之。內用為勝也。實道雖復不假于食。而起施者。難得想也。故外用勝也。敬遺所記僧宗曰。此旨有二。一發昔教。二遣人封執。物情謂。昔實是菩薩。今寄福等。則常旨自顯也。智秀曰。略舉始末二施。並值常田。必獲常果。汝是二中之一也。慧朗述僧宗曰。此第三階。舉智慧門。釋所以等也。寶亮曰。辨福田者。要以罪福相對乃顯也。何者。謂一念之善。上至金剛。善善相續。皆福田位也。無明住地。下至四住地。一念之惑能感生死果報。皆罪田也。大判如此。曲撿其旨。不出三對六句也。初一對者。于福中作福。得福來資。前田清凈。殷重心施。與田無隔。故來資也。次辨罪田中。作罪得
【現代漢語翻譯】 現代漢語譯本：慧記說：解釋為什麼佈施能使人獲得永恒的生命，是因為佈施食物有兩種情況：一種是食用後進入有餘涅槃（指仍有殘餘煩惱的涅槃），另一種是食用後進入無餘涅槃（指完全斷滅煩惱的涅槃）。這兩種情況都遠離兩種魔障（煩惱魔和死魔），消除痛苦之處相同，能夠成就大事。這是因為這兩種情況下的功用都非常大。
什麼是這兩種情況呢？一種是接受食物后（直至）使你具足檀波羅蜜（佈施的最高境界）。
僧亮解釋說：之所以牽涉到學地（指修行階段），是爲了說明無常有粗細之分。資揣食（指維持生命的食物）、觸食（指感官接觸帶來的滿足），以及分段生死（指有固定壽命的生死），是粗的無常。唸唸生滅（指每一念頭的生起和滅亡），是細的無常。如果後身菩薩（指來世將成佛的菩薩），難道還需要揣食嗎？因為他們可以立即達到妙常（指永恒不變的境界）。只有金剛（指堅固不壞的境界），不需要食物，才能立即達到妙常。之所以兩種佈施相等，是因為它們的作用殊勝。如果就權道（指方便法門）斷除有為（指有生滅變化的）因果，因為難以斷除，所以金剛是習（指習慣）。因為果報難以斷除，所以無學（指已證得阿羅漢果位的人）能夠去除。因此，兩種佈施的果報相等，沒有差別。如果藉助食物來斷除，內在的作用更為殊勝。實際上，實道（指真實的道路）雖然不需要食物，但發起佈施的人，難以想像。所以外在的作用更為殊勝。敬遺所記錄的僧宗說：這個主旨有兩層含義：一是闡發過去的教義，二是消除人們的執著。人們認為，過去確實是菩薩，現在寄託福報等等，那麼永恒的旨意自然就顯現了。智秀說：簡略地舉出開始和結尾的兩種佈施，都值遇永恒的福田，必定獲得永恒的果報。你是這兩種情況中的一種。慧朗敘述僧宗說：這是第三個階段，舉出智慧之門，解釋為什麼相等。寶亮說：辨別福田，一定要用罪福相對比才能顯現。為什麼呢？因為一念的善，上至金剛，善善相續，都是福田的地位。無明住地（指根本無明），下至四住地（指四種煩惱的住處），一念的迷惑就能感得生死果報，都是罪田。大致判斷是這樣。仔細檢查其中的主旨，不出三對六句。第一對是：在福中作福，得到福報來資助。前田清凈，殷重心施，與田無隔，所以來資助。其次是辨別罪田中，作罪得到。
【English Translation】 English version: Huiji said: Explaining why giving can enable one to obtain eternal life is because there are two situations for giving food: one is entering Nirvana with remainder (referring to Nirvana with residual afflictions) after eating, and the other is entering Nirvana without remainder (referring to the complete cessation of afflictions) after eating. Both of these situations are far from the two demons (the demon of affliction and the demon of death), the elimination of suffering is the same, and they can accomplish great things. This is because the function of these two situations is very great.
What are these two situations? One is after receiving food (until) enabling you to be complete with Dānapāramitā (the highest state of giving).
Sengliang explained: The reason for involving the stage of learning (referring to the stage of practice) is to explain that impermanence has coarse and subtle aspects. Sustaining food (referring to food that sustains life), contact food (referring to the satisfaction brought by sensory contact), and segmented birth and death (referring to birth and death with a fixed lifespan) are coarse impermanence. Moment-to-moment arising and ceasing (referring to the arising and ceasing of each thought) is subtle impermanence. If a future Bodhisattva (referring to a Bodhisattva who will become a Buddha in the future), would they still need sustaining food? Because they can immediately reach the wonderful constant (referring to the eternal and unchanging state). Only Vajra (referring to the indestructible state), without the need for food, can immediately reach the wonderful constant. The reason why the two givings are equal is because their function is superior. If one uses expedient means (referring to skillful means) to cut off conditioned (referring to changing) cause and effect, because it is difficult to cut off, Vajra is a habit. Because the karmic result is difficult to cut off, the Arhat (referring to one who has attained the state of Arhat) can remove it. Therefore, the karmic result of the two givings is equal, without difference. If one uses food to cut it off, the inner function is more superior. In reality, the true path (referring to the true path) does not need food, but it is difficult to imagine those who initiate giving. Therefore, the external function is more superior. Jinyi recorded that Sengzong said: This main point has two meanings: one is to elaborate on the past teachings, and the other is to eliminate people's attachments. People think that in the past they were indeed Bodhisattvas, and now they entrust blessings, etc., then the eternal intention will naturally appear. Zhixiu said: Briefly mentioning the two givings at the beginning and the end, both encounter the eternal field of merit, and will surely obtain the eternal result. You are one of these two situations. Huilang narrated that Sengzong said: This is the third stage, mentioning the gate of wisdom, explaining why they are equal. Baoliang said: To distinguish the field of merit, one must use the comparison of sin and merit to make it manifest. Why? Because one thought of goodness, up to Vajra, the continuous succession of goodness, are all the position of the field of merit. The ground of ignorance (referring to fundamental ignorance), down to the four abodes (referring to the abodes of the four afflictions), one thought of delusion can cause the karmic result of birth and death, all are fields of sin. The general judgment is like this. Carefully examining the main point, it does not go beyond three pairs and six sentences. The first pair is: creating merit in merit, obtaining merit to support. The previous field is pure, sincere giving, with no separation from the field, so it comes to support. The second is to distinguish the field of sin, creating sin to obtain.
惡來資。如人佈施。令前人造惡。則彼此相關。故罪來資也。第二對論福田中。作福不得福來資。謂作意於此人。無心於彼人。及其所送事與心乖。先無意于彼。彼無福來資。雖有心於此而此無其事。復無福來資也。罪田中作罪。而惡不來資者。如人害一闡提。以逆田故。罪不資也。第三對於福田中作惡。而田中無惡來資。但生惡由心罪。則背福無相資之力也。又罪田中作福。如人供養闡提。乃由心邊自生福耳。然則辨心各有所以。糜家女人。雖作樹神意施。其心無隔。冥相關感也。明駿案。夫福田之大。唯此二時。一謂成佛。二謂涅槃。值此時施。必克常果也。此旨有二。一明今昔雖殊。同獲常果。以生純陀后難也。二明若施值此時。必獲常果者。我亦曾值豈得非常耶。
爾時純陀即白佛言(至)無差別者是義不然。
案。道生曰。一往云等。未曉其然。須以事設難。然後辨也。僧亮曰。若佛智具足地凈用勝。令施者得常。則前不如后也。若后不用。而前用。則后不如前也。此五難中。前四明地不凈。后一明佛無用也。法瑤曰。向直云等。未知所以然。今寄不等之難。欲明二跡同是權而不實。若使菩薩果實而非權。則佛亦同分。所以然者。既共一身。佛云何獨常。而菩薩不耶。今據佛是常。乃所以顯菩
【現代漢語翻譯】 現代漢語譯本 惡來資（指罪惡的到來和積累）。比如有人佈施，卻導致接受佈施的人去作惡，那麼彼此之間就有關聯，所以罪惡會到來並積累。第二種情況是針對福田（指能夠增長福報的場所或對像）而言，在福田里作福卻得不到福報的到來和積累，這是因為作意只在此人身上，而無心於彼人，以及所送的物品與心意相違背。先前無意于彼人，所以彼人沒有福報到來和積累。雖然有心於此人，而此人沒有其事，同樣沒有福報到來和積累。在罪田中作罪，而罪惡不來積累的情況，比如有人殺害一闡提（斷絕一切善根的人），因為是逆田的緣故，罪惡不會積累。第三種情況是對於福田作惡，而福田中沒有罪惡到來和積累，只是因為生起惡念是由心而生的罪過，那麼就背離了福田，沒有互相資助的力量。又如在罪田中作福，比如有人供養一闡提，乃是由心邊自然生起的福報。由此可見，辨別心意各有其道理。糜家的女人，雖然是作為樹神而作意佈施，她的心意沒有隔閡，所以冥冥之中互相感應。明駿按：福田之大，只有這兩種時候。一是成佛，二是涅槃。值此之時佈施，必定能獲得恒常的果報。這個主旨有二：一是說明今昔雖然不同，同樣獲得恒常的果報，因為生於純陀之後是很難得的。二是說明如果佈施值此時，必定獲得恒常的果報，那麼我也曾經值遇過，怎麼會不是非常呢？ 爾時，純陀即對佛說：(至)沒有差別，這種說法是不對的。 道生說：一概而論說相等，沒有明白其中的道理。必須用事情來設定難題，然後才能辨明。僧亮說：如果佛的智慧具足，地清凈，作用殊勝，使佈施的人得到恒常的果報，那麼先前就不如後來了。如果後來不用，而先前用，那麼後來就不如先前了。這五種難題中，前四種說明地不凈，后一種說明佛沒有用處。法瑤說：先前只說相等，不知道為什麼相等。現在藉助不等之難，想要說明二跡（指佛和菩薩的示現）同是權宜之計而不真實。如果菩薩的果實是真實的而不是權宜之計，那麼佛也應該有相同的分。之所以這樣說，是因為既然共用一個身體，佛為什麼獨自恒常，而菩薩不是呢？現在根據佛是恒常的，正是爲了顯示菩
【English Translation】 English version Evil comes to accumulate. For example, if someone makes offerings but causes the recipient to commit evil, then they are related, so evil will come and accumulate. The second situation is regarding the field of merit (a place or object that can increase blessings). Making merit in the field of merit but not receiving the arrival and accumulation of blessings is because the intention is only on this person and not on that person, and the items sent are contrary to the intention. If there was no intention towards that person beforehand, then that person has no blessings to arrive and accumulate. Although there is intention towards this person, and this person has nothing to do with it, there is also no arrival and accumulation of blessings. Committing sins in the field of sin, but evil does not come to accumulate, such as someone harming an Icchantika (a person who has cut off all roots of goodness), because it is a reverse field, sin will not accumulate. The third situation is committing evil towards the field of merit, but there is no arrival and accumulation of evil in the field of merit, it is just that the arising of evil thoughts is a sin born from the mind, then it deviates from the field of merit and has no power to help each other. Also, making merit in the field of sin, such as someone making offerings to an Icchantika, is a blessing that arises naturally from the mind. From this, it can be seen that distinguishing intentions has its own reasons. The woman of the Mi family, although she made offerings as a tree spirit, her intention was not separated, so they responded to each other in the dark. Ming Jun said: The greatness of the field of merit is only at these two times. One is becoming a Buddha, and the other is Nirvana. Making offerings at this time will surely obtain constant rewards. This main point has two aspects: one is to explain that although the past and present are different, they both obtain constant rewards, because it is very rare to be born after Chunda. The second is to explain that if offerings are made at this time, constant rewards will surely be obtained, then I have also encountered this, how can it not be extraordinary? At that time, Chunda immediately said to the Buddha: (to) There is no difference, this statement is not correct. Dao Sheng said: To say that they are equal across the board does not understand the reason. It is necessary to set up difficulties with things before it can be clarified. Seng Liang said: If the Buddha's wisdom is complete, the ground is pure, and the function is superior, so that the giver obtains constant rewards, then the former is not as good as the latter. If the latter is not used, and the former is used, then the latter is not as good as the former. Among these five difficulties, the first four explain that the ground is not pure, and the last one explains that the Buddha is useless. Fa Yao said: Previously, it was only said that they were equal, and it was not known why they were equal. Now, with the help of the difficulty of inequality, I want to explain that the two traces (referring to the manifestations of the Buddha and Bodhisattvas) are both expedient measures and not real. If the fruit of the Bodhisattva is real and not expedient, then the Buddha should also have the same share. The reason for saying this is that since they share the same body, why is the Buddha alone constant, and the Bodhisattva is not? Now, according to the Buddha being constant, it is precisely to show the Bo
薩是權也。敬遺記僧宗曰。難意假執昔教。每使前劣而後勝。若不等之義既成。則常之義壞也。雖許后勝。乃所以不勝。何者。若先是無常。豈容少時便得為常。初就功德智慧滿不滿為難。第二以眾生非眾生相對。第三以報非報相對。第四行非行相對。第五用不用相對也。法蓮記僧宗曰。五難難行令不等。果亦有差。現見施菩薩行。不如施佛則行勝也。寶亮曰。純陀意亦難見。而解釋者多方。今且先撿佛教。若佛本是法身常身。今日亦是復何所難耶。設若今昔。並是無常。二世復等也。正應約王宮生。推理作難耳。何者。案昔教中。以道樹所成佛為實。及至首楞嚴經。云七百阿僧祇壽者為真。丈六者為應。而二理並妙。非我所知。且見王宮所生煩惱之身。始成佛耳。如法華中彌勒所難也。若推理而言。業與煩惱。能得無常苦報。今煩惱業盡。報亦應無。云何猶有此五陰耶。然亦可是化。非我所知。但今日十地行滿。無漏圓足。所得果報。理應是常。若爾者。先受施時節。即未成佛。應是無常。今日是常。二施之報。云何言等耶。曇愛曰。此下第二段有兩章。第一難第二答。
何以故先受施者煩惱未盡(至)普得具足檀波羅蜜。
案。法瑤曰。涅槃居宗。苞含者眾。略舉三義。以顯其體。此據菩薩實跡為難
【現代漢語翻譯】 現代漢語譯本 『薩』是權宜之說。敬遺記中僧宗說：『難意』假借執持過去的教義，總是使得先前的遜色而後來的勝出。如果『不等』的道理成立，那麼『常』的道理就被破壞了。雖然允許後來的勝出，實際上是不能勝出。為什麼呢？如果先前是無常的，怎麼能允許短暫的時間就變為常呢？最初就功德智慧圓滿不圓滿來發難，第二以眾生非眾生相對，第三以報非報相對，第四以行非行相對，第五以用不用相對。法蓮記中僧宗說：五難使難行變得不等，果報也有差別。現在看到佈施菩薩的功德，不如佈施佛的功德，所以佈施佛的功德殊勝。寶亮說：純陀的用意也很難理解，而解釋的人有很多方法。現在姑且先檢查佛教的說法。如果佛本來是法身常身，今天也是，又有什麼可難的呢？假設過去和現在，都是無常的，兩世又相等了。正應該根據在王宮出生這件事，推理來發難。為什麼呢？按照過去的教義中，以在菩提樹下成就的佛為真實，等到《首楞嚴經》中，說七百阿僧祇壽命的佛為真，丈六金身佛為應化身。而兩種道理都很玄妙，不是我所能知道的。且看在王宮出生的具有煩惱之身，才成就佛。如《法華經》中彌勒菩薩所提出的疑問一樣。如果推理來說，業和煩惱，能夠得到無常的苦報。現在煩惱業盡，果報也應該沒有了。為什麼還有這五陰呢？然而也可能是化身，不是我所能知道的。但是今天十地行圓滿，無漏圓滿具足，所得到的果報，理應是常。如果這樣，先前接受佈施的時候，還沒有成佛，應該是無常。今天成佛是常。兩種佈施的果報，怎麼能說相等呢？曇愛說：下面第二段有兩章，第一是發難，第二是回答。 『何以故先受施者煩惱未盡(至)普得具足檀波羅蜜』。 案。法瑤說：《涅槃經》居於宗要地位，包含的內容很多。略舉三種意義，來顯示它的本體。這是根據菩薩的真實事蹟來發難。
【English Translation】 English version 『Sa』 (薩) is an expedient means. Jing Yiji records that the monk Zong said: 『Nan Yi』 (難意, meaning 'difficult intention') borrows and clings to past teachings, always making the former inferior and the latter superior. If the principle of 『unequal』 is established, then the principle of 『constant』 is destroyed. Although later superiority is allowed, in reality, it cannot be superior. Why? If the past was impermanent, how can it be allowed to become constant in a short time? Initially, the difficulty is raised based on whether merit and wisdom are complete or incomplete. Secondly, it is relative to sentient beings and non-sentient beings. Thirdly, it is relative to retribution and non-retribution. Fourthly, it is relative to action and non-action. Fifthly, it is relative to use and non-use. Fa Lian's record of the monk Zong says: The five difficulties make difficult practices unequal, and the results also differ. Now we see that the merit of giving to a Bodhisattva is not as good as giving to a Buddha, so the merit of giving to a Buddha is superior. Bao Liang said: The intention of Chunda (純陀) is also difficult to understand, and there are many ways to explain it. Now, let's first examine the Buddhist teachings. If the Buddha was originally a Dharmakaya (法身, meaning 'Dharma body') and a constant body, and is still so today, then what is difficult about it? Suppose both the past and the present are impermanent, then the two lifetimes are equal. One should properly raise difficulties based on the fact that he was born in the royal palace. Why? According to past teachings, the Buddha who attained enlightenment under the Bodhi tree is considered real. However, in the Shurangama Sutra (首楞嚴經), it is said that the Buddha with a lifespan of seven hundred asamkhya kalpas (阿僧祇, meaning 'countless') is the true one, and the sixteen-foot golden body Buddha is a manifested body. Both principles are profound and beyond my understanding. Let's look at the body born in the royal palace with afflictions, which then attained Buddhahood. It is like the question raised by Maitreya Bodhisattva (彌勒) in the Lotus Sutra (法華經). If we reason, karma and afflictions can lead to impermanent suffering. Now that afflictions and karma are exhausted, the retribution should also be gone. Why is there still this five skandhas (五陰, meaning 'five aggregates')? However, it may also be a transformation body, which is beyond my understanding. But today, the ten bhumis (十地, meaning 'ten grounds') are complete, and the outflows are perfectly fulfilled. The resulting retribution should be constant. If so, when he received offerings before, he had not yet become a Buddha and should be impermanent. Today, having become a Buddha, he is constant. How can the retribution of the two offerings be said to be equal? Tan Ai said: The second section below has two chapters, the first is raising the difficulty, and the second is answering. 『Why is it that the afflictions of the one who received offerings earlier have not been exhausted (until) the perfection of Dana Paramita (檀波羅蜜, meaning 'perfection of giving') is universally attained?』 According to Fa Yao, the Nirvana Sutra (涅槃經) occupies a central position and contains many contents. Briefly, three meanings are mentioned to reveal its essence. This is raising the difficulty based on the actual deeds of the Bodhisattva.
也。若煩惱未盡。則未得種智。以未得故。則累縛猶有。未得解脫。此舉解脫為難也。僧宗曰。惑以障明。若一豪不盡。則種智不起。是則智斷不具。云何能生檀之福耶。寶亮曰。五難之意。第一難種智有得未得。第二難四魔降與未降。第三難法身登與未登。第四難行因滿與未滿。第五待食資與不資。此即第一也。法安曰。五難之中。前三難明昔受施時。應除者未除。后次一難。明昔應得不得。第五難用不用。
先受施者猶是眾生后受施者是天中天。
案。僧宗曰。此第二就人作難也。經有兩本。亦云猶是眾生。蓋捉終而望始也。亦云直是。蓋言但是行地人耳。
先受施者是雜食身(至)二施果報等無差別。
案。法瑤曰。此就法身為難也。僧宗曰。雖為食所資。極此一生。故言後邊也。既已成佛。惑必盡。故言無煩惱身也。
先受施者未能具足(至)二施果報等無差別。
案。法瑤曰。此舉般若也。若此三事。有具不具。是則常住涅槃。有得不得。云何等耶。敬遺記僧宗曰。舉六度。以明萬行未滿。舉五眼。以顯眾德未成也。唯得肉眼者。此就與奪為名耳。肉眼所見最粗。與其名也。佛名為覺。理然未得也。乃至慧眼者。物情謂。乃可不得佛眼。豈容不得佛慧眼耶。今云既未
【現代漢語翻譯】 現代漢語譯本： 也。如果煩惱沒有斷盡，就無法獲得種智（Buddha's omniscience）。因為沒有獲得種智，那麼業力的束縛仍然存在，無法得到解脫。這是舉解脫之難而言。僧宗（Sengzong）說：『迷惑會遮蔽光明，如果一絲一毫沒有斷盡，那麼種智就不會生起。這樣智慧和斷惑就不完備，怎麼能產生布施的福報呢？』寶亮（Baoliang）說：『五難的含義是：第一難在於種智的獲得與否；第二難在於四魔（four maras）的降伏與否；第三難在於法身（Dharmakaya）的證得與否；第四難在於修行因緣的圓滿與否；第五難在於是否需要飲食的資助。』這說的是第一難。法安（Fa'an）說：『五難之中，前三難說明過去接受佈施時，應該斷除的煩惱沒有斷除；后一難說明過去應該得到的功德沒有得到；第五難說明是否需要（飲食）』。 先接受佈施的人仍然是眾生，後接受佈施的人是天中天（the highest among gods，指佛陀）。 僧宗說：『這是第二難，就接受佈施的人而言。』經文有兩個版本，有的說『仍然是眾生』，這是從結果來看待開始。有的說『只是』，意思是說只是在修行地上的人。 先接受佈施的人是雜食之身（有各種食物需求），（直到）兩種佈施的果報沒有差別。 法瑤（Fayao）說：『這是就法身而言的難點。』僧宗說：『即使需要食物的資助，也只是這一生。』所以說是『後邊』。既然已經成佛，迷惑必定斷盡，所以說是『沒有煩惱身』。 先接受佈施的人未能具足（六度（Six Perfections）），（直到）兩種佈施的果報沒有差別。 法瑤說：『這是舉般若（Prajna，wisdom）為例。』如果這三件事，有具足和不具足，那麼常住涅槃（eternal nirvana）就有得到和得不到的區別，怎麼能說相等呢？敬遺記僧宗說：『舉六度，是爲了說明萬行沒有圓滿。舉五眼（Five Eyes），是爲了顯示各種功德沒有成就。』只得到肉眼（physical eye）的人，這是就給予和奪取而說的。肉眼所見最為粗淺，所以用它來命名。佛被稱為覺悟者，道理上來說還沒有得到（圓滿的覺悟）。乃至慧眼（wisdom eye）的人，人們認為，或許可以沒有佛眼（Buddha eye），怎麼能沒有佛的慧眼呢？現在說既然沒有
【English Translation】 English version: Also, if afflictions are not completely exhausted, then one cannot attain 'seed wisdom' (Buddha's omniscience). Because one has not attained it, the bonds of karma still exist, and one cannot attain liberation. This highlights the difficulty of liberation. Sengzong said: 'Delusion obscures the light. If even a tiny bit is not exhausted, then 'seed wisdom' will not arise. In this case, wisdom and the cutting off of delusion are incomplete. How can one generate the merit of giving?' Baoliang said: 'The meaning of the five difficulties is: the first difficulty lies in whether 'seed wisdom' has been attained or not; the second difficulty lies in whether the four maras (four maras) have been subdued or not; the third difficulty lies in whether the Dharmakaya (Dharmakaya) has been attained or not; the fourth difficulty lies in whether the causes for practice are complete or not; the fifth difficulty lies in whether one needs the support of food or not.' This refers to the first difficulty. Fa'an said: 'Among the five difficulties, the first three difficulties explain that when receiving offerings in the past, the afflictions that should have been eliminated were not eliminated; the next difficulty explains that the merits that should have been obtained in the past were not obtained; the fifth difficulty explains whether (food) is needed or not.' The one who receives offerings first is still a sentient being, the one who receives offerings later is the 'heaven above heavens' (the highest among gods, referring to the Buddha). Sengzong said: 'This is the second difficulty, referring to the person who receives the offering.' There are two versions of the scripture, some say 'is still a sentient being,' which is looking at the beginning from the perspective of the result. Some say 'is only,' meaning that they are only people on the path of practice. The one who receives offerings first has a body that consumes various foods, (until) the fruits of the two offerings are no different. Fayao said: 'This is the difficulty in terms of the Dharmakaya.' Sengzong said: 'Even if one needs the support of food, it is only for this lifetime.' Therefore, it is said to be 'later.' Since one has already become a Buddha, delusion must be exhausted, so it is said to be 'without an afflicted body.' The one who receives offerings first has not fully attained (the Six Perfections (Six Perfections)), (until) the fruits of the two offerings are no different. Fayao said: 'This is an example of Prajna (Prajna, wisdom).' If these three things are complete and incomplete, then eternal nirvana (eternal nirvana) has the difference between being attained and not being attained. How can they be said to be equal? Jingyi recorded Sengzong saying: 'Mentioning the Six Perfections is to explain that the myriad practices are not complete. Mentioning the Five Eyes (Five Eyes) is to show that various merits have not been achieved.' The one who only has the physical eye (physical eye), this is named in terms of giving and taking away. What the physical eye sees is the crudest, so it is used to name it. The Buddha is called the enlightened one, but in principle, he has not yet attained (complete enlightenment). Even the one with the wisdom eye (wisdom eye), people think, perhaps one can be without the Buddha eye (Buddha eye), how can one be without the Buddha's wisdom eye? Now it is said that since one has not
得佛眼。佛之慧眼。豈可得乎。是則果上慧眼。乃至未得。況佛眼耶。又釋云。五眼之中。肉眼天眼在凡地。其餘三眼在果上也。謂佛眼最勝。次法次慧。今捉勝之劣者。略中語故。故云乃至也。慧朗述僧宗曰。云具足肉眼乃至慧眼。而不言佛眼者。佛眼無體。但此四眼。所見明瞭。便是佛眼。故但云四眼具足。已知具佛眼也。智秀曰。因中唯有四眼。前已與其肉眼。次明未得佛眼。今明所以佛眼未得者。因未滿也。故云。乃至因地。慧眼亦未得也。
世尊先受施者受已食之(至)二施果報等無差別。
案。法瑤曰。前三難。明極已未極不得等也。此一難明受用不受用也。受用則獲五果。不用則無不應等也。僧宗曰。受用者。則有所資。資故消化。施主還得無常果也。若無受無資應跡而已。理獲常報也。
佛言善男子如來已於(至)常身法身金剛之身。
案。僧亮曰。此總答前四難也。法瑤曰。久非食身。菩薩之跡。不實明矣。以是常故。等施常也。此答第三法身未具難也。僧宗曰。五難之意。雖假為不等。意欲顯等。因此釋等。常旨宣矣。此先答第三難。而義釋五也。難意。唯令前受施者。實是菩薩。今答云久無食身。是則始終皆權也。智秀曰。此正答第三難。兼答第一難也。此正明二時
【現代漢語翻譯】 現代漢語譯本 得佛眼（Buddha-cakṣus，佛的眼睛）。佛的慧眼（prajñā-cakṣus，智慧之眼），豈能輕易獲得？這是指果位上的慧眼，尚且未能得到，更何況是佛眼呢？又有解釋說，五眼之中，肉眼（māṃsa-cakṣus，凡夫之眼）和天眼（divya-cakṣus，天人之眼）在凡夫地，其餘三眼在果位上。佛眼最為殊勝，其次是法眼（dharma-cakṣus，見法之眼），再次是慧眼。現在拿殊勝的佛眼和較差的慧眼相比，是略舉一例。所以說『乃至』。慧朗在《僧宗》中說，『說具足肉眼乃至慧眼，而不說佛眼，是因為佛眼沒有實體，只是這四眼所見光明透徹，便是佛眼。』所以只說四眼具足，就已經知道具足佛眼了。智秀說，因地中只有四眼，前面已經說了肉眼，接下來說明未得佛眼。現在說明佛眼未得的原因，是因為因地修行尚未圓滿。所以說『乃至因地，慧眼也未得到』。
世尊先接受佈施的人接受后食用（至）兩種佈施的果報相等，沒有差別。
法瑤說，前面的三個詰難，說明已經達到極致和未達到極致，以及不得等等。這一個詰難說明接受和不接受食用。接受食用則獲得五種果報，不接受食用則沒有不應等等。僧宗說，接受食用，則有所資助，因為資助所以消化，施主因此得到無常的果報。如果沒有接受，沒有資助，只是應化示現而已，理應獲得常住的果報。
佛說：『善男子，如來已經（至）常身、法身（dharma-kāya，佛的法身）、金剛之身（vajra-kāya，金剛不壞之身）。』
僧亮說，這是總的回答前面的四個詰難。法瑤說，很久以來就沒有食用之身，這是菩薩的示現，並非真實，這一點很明顯。因為是常住的，所以佈施也是常住的。這是回答第三個詰難，即法身未具足。僧宗說，五個詰難的意思，雖然假定為不相等，但意在顯示相等，因此解釋相等，常住的宗旨就宣揚開了。這是先回答第三個詰難，而義理上解釋了五個詰難。詰難的意思，只是爲了讓先前接受佈施的人，確實是菩薩。現在回答說很久沒有食用之身，那麼從始至終都是權宜之計。智秀說，這是正面回答第三個詰難，兼顧回答第一個詰難。這是正面說明兩個時期的不同。
【English Translation】 English version One obtains the Buddha-cakṣus (Buddha eye). How can the prajñā-cakṣus (wisdom eye) of the Buddha be easily obtained? This refers to the wisdom eye on the fruition stage; even that has not yet been obtained, let alone the Buddha eye? Furthermore, it is explained that among the five eyes, the māṃsa-cakṣus (flesh eye) and the divya-cakṣus (heavenly eye) are in the realm of ordinary beings, while the remaining three eyes are on the fruition stage. The Buddha eye is the most supreme, followed by the dharma-cakṣus (dharma eye), and then the prajñā-cakṣus. Now, comparing the supreme Buddha eye with the inferior wisdom eye is merely an example. Therefore, it is said 'even'. Huilang in 'Sengzong' says, 'It is said that one possesses the māṃsa-cakṣus up to the prajñā-cakṣus, but the Buddha eye is not mentioned because the Buddha eye has no substance. It is simply that the clarity of what these four eyes see is the Buddha eye.' Therefore, it is only said that the four eyes are complete, which already implies the possession of the Buddha eye. Zhixiu says, 'In the causal stage, there are only four eyes. The māṃsa-cakṣus has already been discussed, and next, it is explained that the Buddha eye has not been obtained. The reason why the Buddha eye has not been obtained is that the practice in the causal stage is not yet complete.' Therefore, it is said 'even in the causal stage, the prajñā-cakṣus has not been obtained'.
The World Honored One first receives the offering, and after receiving it, consumes it (up to) the fruits of the two offerings are equal, without difference.
Fa Yao says that the previous three difficulties clarify the attainment of the ultimate, the non-attainment of the ultimate, and the impossibility, etc. This one difficulty clarifies the acceptance and non-acceptance of consumption. Accepting consumption yields five fruits, while not accepting consumption does not imply impropriety, etc. Sengzong says that accepting consumption provides sustenance, and because of this sustenance, it is digested, and the donor receives impermanent fruits. If there is no acceptance and no sustenance, it is merely a manifestation, and one should rightfully receive permanent rewards.
The Buddha said, 'Good man, the Tathagata has already (up to) the permanent body, the dharma-kāya (dharma body), and the vajra-kāya (diamond body).'
Sengliang says that this is a general answer to the previous four difficulties. Fa Yao says that for a long time, there has been no body that consumes food; this is a manifestation of the Bodhisattva, which is not real, and this is clear. Because it is permanent, the offering is also permanent. This answers the third difficulty, which is the non-possession of the dharma-kāya. Sengzong says that the meaning of the five difficulties, although assumed to be unequal, is intended to reveal equality. Therefore, explaining equality proclaims the principle of permanence. This first answers the third difficulty and explains the five difficulties in terms of meaning. The meaning of the difficulties is only to ensure that the one who received the offering earlier is indeed a Bodhisattva. Now, the answer is that there has been no body that consumes food for a long time, so from beginning to end, it is all expedient means. Zhixiu says that this directly answers the third difficulty and also answers the first difficulty. This directly clarifies the difference between the two times.
是應。而法身實田。久是常也。
善男子未見佛性者(至)二施果報等無差別。
案。道生曰。何以知久非食身耶。夫見佛性照極之時。豈待食乎。而云食已見者。答知非實也。僧亮曰。此就實行菩薩。亦有假食為用。與不實用。二斯凈也。何者。食之為理。消入百脈。于身成用。及其用時。即見佛性。無復煩惱所以等也。
菩薩爾時破壞四魔(至)二施果報等無差別。
案。僧亮曰。初成道。破天魔煩惱魔。今日破蔭魔死魔。舉其大數。故通言四耳。法瑤曰。此答第一難也。夫無常之身。未出魔境。何者。既是累法。即煩惱魔也。是有為故。即陰魔也。是死法故。即死魔也。與天魔同然。豈出其界哉。去破四魔者。豈非義在常住。然常住者。豈雙樹始得。以始明故。無魔之義顯耳。僧宗曰。此答第二直是眾生難也。夫惑以障明。亦是牽生之要。今者相與破四。故云等也。
菩薩爾時雖不廣說(至)二施果報等無差別。
案。法瑤曰。答第三難也。久得般若。但說與不說。其時異耳。僧宗曰。答第四六度五眼未修難也。所化之根。有熟未熟。故有語默之殊耳也。
善男子如來之身已於無量(至)最後所奉實亦不食。
案。僧亮曰。答第五用不用難也。羅漢尚不食。
【現代漢語翻譯】 現代漢語譯本：是的，法身（Dharmakaya）如同真實的田地，是永恒不變的。
善男子，未見到佛性（Buddha-nature）的人（直到）佈施和持戒的果報等等沒有差別。
按：道生說，憑什麼知道永恒不變的不是肉身呢？當見到佛性，照亮到極致的時候，難道還需要飲食嗎？如果說吃了東西才見到佛性，那麼要知道這不是真實的。僧亮說，這是就實際修行的菩薩而言，也有假借飲食來起作用的，和不假借飲食而實際起作用的，這兩種都是清凈的。為什麼呢？飲食的道理，是消化進入百脈，在身體上產生作用，等到起作用的時候，就見到了佛性，沒有了煩惱，所以是相等的。
菩薩在那個時候破壞四魔（直到）佈施和持戒的果報等等沒有差別。
按：僧亮說，最初成道時，破除了天魔（Mara of the Heavens）和煩惱魔（Klesha-mara）。今天破除了蘊魔（Skandha-mara）和死魔（Mrtyu-mara）。這裡舉的是大概的數目，所以統稱為四魔。法瑤說，這是回答第一個難題。無常的身體，沒有超出魔的境界。為什麼呢？既然是累積的法，就是煩惱魔。因為是有為法，就是蘊魔。因為是死的法，就是死魔。和天魔一樣，怎麼能超出它的界限呢？要破除四魔，難道不是意義在於常住嗎？然而常住的道理，難道是在雙樹下才開始得到的嗎？因為有開始的顯明，所以沒有魔的意義才顯現出來。僧宗說，這是直接回答第二個眾生的難題。迷惑會障礙光明，也是牽引生死的關鍵。現在大家一起破除四魔，所以說是相等的。
菩薩在那個時候雖然沒有廣泛地說（直到）佈施和持戒的果報等等沒有差別。
按：法瑤說，這是回答第三個難題。很久以前就得到了般若（Prajna），只是說與不說，時間不同罷了。僧宗說，這是回答第四個關於六度（Six Perfections）和五眼（Five Eyes）沒有修習的難題。所教化眾生的根基，有成熟和未成熟的，所以有說話和沉默的區別罷了。
善男子，如來的身體已經在無量劫前（直到）最後所供奉的食物實際上也不吃。
按：僧亮說，這是回答第五個關於用與不用的難題。羅漢（Arhat）尚且不吃。
【English Translation】 English version: Yes, the Dharmakaya (法身, Body of the Law) is like a true field, it is eternally unchanging.
Good man, for those who have not seen the Buddha-nature (佛性) (until) the karmic rewards of giving and precepts, etc., are no different.
Note: Daosheng said, how do we know that the eternal is not the physical body? When seeing the Buddha-nature, when illuminated to the extreme, does one still need to eat? If it is said that one sees the Buddha-nature after eating, then know that this is not true. Sengliang said, this refers to Bodhisattvas who are actually practicing. There are also those who use food as a means, and those who do not use food practically. Both are pure. Why? The principle of eating is that it is digested and enters the hundreds of meridians, producing effects on the body. When it takes effect, one sees the Buddha-nature, and there are no more afflictions, so they are equal.
The Bodhisattva at that time destroys the Four Maras (四魔, Four Demons) (until) the karmic rewards of giving and precepts, etc., are no different.
Note: Sengliang said, at the initial attainment of enlightenment, the Mara of the Heavens (天魔) and the Klesha-mara (煩惱魔, Mara of Afflictions) are destroyed. Today, the Skandha-mara (蘊魔, Mara of Aggregates) and the Mrtyu-mara (死魔, Mara of Death) are destroyed. This is a general number, so they are collectively called the Four Maras. Fayao said, this answers the first difficult question. The impermanent body has not gone beyond the realm of Mara. Why? Since it is an accumulated dharma, it is the Klesha-mara. Because it is conditioned, it is the Skandha-mara. Because it is the dharma of death, it is the Mrtyu-mara. It is the same as the Mara of the Heavens, how can it go beyond its realm? To destroy the Four Maras, isn't the meaning in permanence? However, is the principle of permanence only obtained under the twin Sala trees? Because there is a beginning of manifestation, the meaning of no Mara is revealed. Sengzong said, this directly answers the second difficult question of sentient beings. Delusion obstructs light, and it is also the key to leading to birth and death. Now everyone together destroys the Four Maras, so it is said to be equal.
The Bodhisattva at that time, although not speaking extensively (until) the karmic rewards of giving and precepts, etc., are no different.
Note: Fayao said, this answers the third difficult question. One has obtained Prajna (般若, Wisdom) long ago, it is just a matter of whether one speaks or not, the time is different. Sengzong said, this answers the fourth difficult question about the Six Perfections (六度) and the Five Eyes (五眼) not being cultivated. The roots of the beings being taught, some are ripe and some are not, so there are differences in speaking and silence.
Good man, the Tathagata's (如來) body has been for countless kalpas (劫) (until) the last offering is actually not eaten.
Note: Sengliang said, this answers the fifth difficult question about use and non-use. Even an Arhat (羅漢) does not eat.
況後身菩薩乎。權之與實。前亦不食。后亦不食也。為諸聲聞者。佛若不受。則小志自絕。是故示彼去人不遠也。為此大眾者。向所以不受供。以顯去留之情異也。恐時人杜意。謂不復慈接。不敢請也。法瑤曰。答第四難也。明菩薩實不受用。跡受用耳。今入涅槃。亦是跡受。二受俱跡。非等如何。曇濟曰。昔亦無五事果。今亦無矣。昔為小乘故受。今為大眾故受。二跡不殊。何疑于不等耶。僧宗曰。答第五難也。二跡俱顯。有何優劣乎。
爾時大眾聞佛世尊(至)是佛子如羅睺羅等無有異。
案。僧宗曰。聞佛為大眾受食。必有報施之義。亦有可請住之理。故喜也。曇纖曰。此下是四段之第二。大眾歡喜。因請住以明常也。曇愛曰。此八段之第三。有兩章。第一歡喜嘆純陀。第二請純陀令請佛也。慧朗述僧宗曰。此下猶是第一段中。七章之第五章。大眾嘆純陀也。敬遺記僧宗曰。此施門五章之第三章。大眾歡喜也。寶亮曰。大眾歡喜有三意。一者晨朝唱滅。不明有時。但恐不及。既仰睹慈顏。故歡喜也。二者向既不受眾人所供。但恐徒棄。今聞受純陀供。復云普為大會。故歡喜也。三者不知何當涅槃。我雖不達佛意。而純陀善得聖心。今請純陀。令請佛住。或有住理。是故歡喜也。智秀曰。此下四段之
【現代漢語翻譯】 現代漢語譯本：更何況是後身菩薩呢？權巧之用與真實情況，過去不食用，將來也不會食用。爲了那些聲聞乘的修行者，佛如果拒絕接受供養，他們微小的志向就會斷絕。因此，佛才示現離去之人並不遙遠。爲了這些大眾，之前所以不接受供養，是爲了顯示去留的情感不同。恐怕當時的人產生誤解，認為佛不再慈悲接納，不敢請求佛住世。法瑤說，這是回答第四個疑問。說明菩薩實際上並不受用供養，只是示現受用而已。現在進入涅槃，也是一種示現。兩次受用都是示現，並非真的受用，怎麼能說是相等呢？曇濟說，過去也沒有五事果報，現在也沒有了。過去是爲了小乘的緣故而接受供養，現在是爲了大眾的緣故而接受供養。兩次示現並沒有什麼不同，為什麼懷疑不相等呢？僧宗說，這是回答第五個疑問。兩次示現都顯而易見，有什麼優劣之分呢？
當時大眾聽到佛世尊（到）這位佛子就像羅睺羅（佛的兒子）一樣沒有差別。
根據僧宗的說法，聽到佛為大眾接受食物，必定有報答施捨的意義，也有可以請求佛住世的道理，所以感到歡喜。曇纖說，這以下是四段中的第二段，大眾歡喜，因為請求佛住世來闡明常住的道理。曇愛說，這是八段中的第三段，有兩章。第一章是歡喜讚歎純陀（供養佛陀最後食物的人），第二章是請求純陀請佛住世。慧朗轉述僧宗的話說，這以下仍然是第一段中七章的第五章，大眾讚歎純陀。敬遺記錄僧宗的話說，這是施門五章中的第三章，大眾歡喜。寶亮說，大眾歡喜有三個原因。一是早晨宣說涅槃，沒有明確時間，只是擔心來不及。現在仰望佛的慈祥面容，所以歡喜。二是之前不接受眾人供養，只是擔心白白浪費。現在聽說接受純陀的供養，又說普遍爲了大會，所以歡喜。三是不知道佛什麼時候涅槃。我雖然不瞭解佛的意圖，但純陀善於領會聖意。現在請求純陀，讓他請求佛住世，或許有住世的道理，所以歡喜。智秀說，這以下是四段的
【English Translation】 English version: How much more so a Bodhisattva in a later life? With regard to expedient means and reality, neither in the past did he partake, nor will he partake in the future. For the sake of the Shravakas (those who listen to and follow the teachings of the Buddha), if the Buddha were to refuse, their small aspirations would be cut off. Therefore, he shows that the one who departs is not far away. For the sake of this assembly, the reason for not accepting offerings earlier was to show the difference in feelings regarding departure and remaining. It is feared that people at that time would misunderstand, thinking that the Buddha would no longer compassionately receive them, and would not dare to request him to stay. Fa Yao said, this answers the fourth difficulty. It clarifies that the Bodhisattva does not actually partake, but only appears to partake. Now entering Nirvana is also an appearance. Both partakings are appearances, not equal, how can they be considered the same? Tan Ji said, in the past there were no five fruits, and now there are none either. In the past, he accepted for the sake of the Small Vehicle (Hinayana), and now he accepts for the sake of the great assembly. The two appearances are not different, why doubt their inequality? Seng Zong said, this answers the fifth difficulty. Both appearances are clearly shown, what superiority or inferiority is there?
At that time, the great assembly heard the World Honored One (up to) this Buddha's son is no different from Rahula (Buddha's son).
According to Seng Zong, hearing that the Buddha accepts food for the sake of the great assembly, there must be a meaning of repaying the offering, and there is also a reason to request him to stay, so they are joyful. Tan Qian said, what follows is the second of the four sections, the great assembly rejoices, using the request to stay to clarify the principle of permanence. Tan Ai said, this is the third of the eight sections, with two chapters. The first chapter is rejoicing and praising Chunda (the one who offered the last meal to Buddha), and the second chapter is requesting Chunda to ask the Buddha to stay. Hui Lang, quoting Seng Zong, said, what follows is still the fifth chapter of the seven chapters in the first section, the great assembly praises Chunda. Jing Yi recorded Seng Zong's words, this is the third chapter of the five chapters on giving, the great assembly rejoices. Bao Liang said, there are three reasons for the great assembly's joy. First, the announcement of Nirvana in the morning did not specify a time, only fearing it would be too late. Now, gazing upon the Buddha's compassionate face, they rejoice. Second, earlier he did not accept offerings from everyone, only fearing they would be wasted. Now hearing that he accepts Chunda's offering, and saying it is universally for the great assembly, they rejoice. Third, they do not know when the Buddha will enter Nirvana. Although I do not understand the Buddha's intention, Chunda is good at understanding the holy mind. Now requesting Chunda to ask the Buddha to stay, perhaps there is a reason for staying, so they rejoice. Zhi Xiu said, what follows is the fourth section of the
中。第二有三章。第一大眾歡喜請純陀。第二純陀自慶。申大眾意。以請佛。第三佛可其自慶。止其所請也。名解妙義者。美其曏者。與佛共論二施之深奧也。
爾時大眾即說偈言(至)是故應見為稽請調御師。
案。僧亮曰。昔佛初成道。觀世間難化。欲入涅槃。於是梵王。請轉法輪。今汝請佛。得受所供。與彼梵同。梵王是第七天。欲云超第六天也。僧宗曰。此五段之第四。請純陀令請佛也。明駿案。此四行偈。各有一意。第一行將欲請純陀故。先嘆其有梵王之德。次一行之請純陀令請佛。次一行明所以應請佛之意。次一行重申為請之至。
爾時純陀歡喜踴躍(至)亦復如是復起禮佛。
案。僧宗曰。此第五段。從此入偈。盡十一行半也。喜有二意。一以蒙解受供故喜。二為大眾所悅可故喜也。寶亮曰。純陀歡喜有三意。一意以佛受供故喜。二以檀度既成。入聖流故喜。三為眾人所嘆故喜也。
而說偈言快哉獲已利(至)釋梵諸天等悉來供養我。
案。僧亮曰。初四偈半。別相自慶。內得人身。外值佛世。超六道也。次四偈。總相釋已。所以得成檀度者。以外值彼度世之師。內發正愿故也。次兩偈為歡喜作譬也。次一偈說天人歸命於己。結所以可慶也。寶亮曰。初四行半。
【現代漢語翻譯】 中。第二有三章。第一大眾歡喜請純陀（Chunda，人名）。第二純陀自慶。申大眾意。以請佛。第三佛可其自慶。止其所請也。名解妙義者。美其曏者。與佛共論二施之深奧也。
爾時大眾即說偈言(至)是故應見為稽請調御師。
案。僧亮曰。昔佛初成道。觀世間難化。欲入涅槃。於是梵王。請轉法輪。今汝請佛。得受所供。與彼梵同。梵王是第七天。欲云超第六天也。僧宗曰。此五段之第四。請純陀令請佛也。明駿案。此四行偈。各有一意。第一行將欲請純陀故。先嘆其有梵王之德。次一行之請純陀令請佛。次一行明所以應請佛之意。次一行重申為請之至。
爾時純陀歡喜踴躍(至)亦復如是復起禮佛。
案。僧宗曰。此第五段。從此入偈。盡十一行半也。喜有二意。一以蒙解受供故喜。二為大眾所悅可故喜也。寶亮曰。純陀歡喜有三意。一意以佛受供故喜。二以檀度既成。入聖流故喜。三為眾人所嘆故喜也。
而說偈言快哉獲已利(至)釋梵諸天等悉來供養我。
案。僧亮曰。初四偈半。別相自慶。內得人身。外值佛世。超六道也。次四偈。總相釋已。所以得成檀度者。以外值彼度世之師。內發正愿故也。次兩偈為歡喜作譬也。次一偈說天人歸命於己。結所以可慶也。寶亮曰。初四行半。
【English Translation】 Modern Chinese translation: The second part has three chapters. The first is that the assembly joyfully invites Chunda (a name). The second is Chunda's self-congratulation, expressing the assembly's intention to invite the Buddha. The third is the Buddha approving his self-congratulation and stopping his invitation. The one named 'Understanding the Wonderful Meaning' praises his direction and discusses the profoundness of the two kinds of giving with the Buddha.
At that time, the assembly spoke in verse, saying (to) 'Therefore, one should see him as the one who requests and tames.'
According to Sengliang, in the past, when the Buddha first attained enlightenment, he saw that the world was difficult to transform and wanted to enter Nirvana. Thereupon, Brahma (Fanwang, a deity). requested him to turn the wheel of Dharma. Now that you invite the Buddha and are able to receive offerings, you are the same as that Brahma. Brahma is the seventh heaven, wanting to say that you surpass the sixth heaven. According to Sengzong, this is the fourth of the five sections, inviting Chunda to invite the Buddha. According to Mingjun, each of these four lines of verse has a different meaning. The first line is because they want to invite Chunda, so they first praise his virtue of Brahma. The next line is inviting Chunda to invite the Buddha. The next line explains the meaning of why the Buddha should be invited. The next line reiterates the sincerity of the invitation.
At that time, Chunda rejoiced and leaped (to) 'Also, in the same way, he rose again and paid homage to the Buddha.'
According to Sengzong, this is the fifth section. From here, it enters the verses, ending in eleven and a half lines. There are two meanings to the joy. One is joy because he received the offering. The other is joy because he was pleased by the assembly. According to Baoliang, Chunda's joy has three meanings. One meaning is joy because the Buddha received the offering. The second is joy because the giving is completed and he has entered the stream of the saints. The third is joy because he is praised by the people.
And he spoke in verse, saying, 'How joyful to have obtained this benefit (to) 'Shakra (Shi, a deity), Brahma, and all the gods come to make offerings to me.'
According to Sengliang, the first four and a half verses are a separate self-congratulation. Internally, he obtained a human body. Externally, he encountered the Buddha's era, surpassing the six realms. The next four verses explain in general how he was able to complete the giving, because externally he encountered the teacher who saves the world, and internally he made a correct vow. The next two verses are a metaphor for joy. The next verse says that gods and humans submit to him, concluding why he can be congratulated. According to Baoliang, the first four and a half lines.
慶離六道生死。次二行。慶難值而值。次二行發願也。次三行敘所喜事也。
一切諸世間悉生大苦惱(至)久住於世間。
案。僧亮曰。猶如日出時。此半偈。應與猶如虛空中半偈相換也。敬遺記僧宗曰。此下訖哀嘆。請門明常。從此訖品。有十別。第一有七行偈。純陀騰大眾意請也。第二佛述純陀自慶。止所請也。第三純陀領解。雖知本處不可請。今重請于跡也。第四文殊假為不達。執跡生論也。第五純陀舉貧女火人二譬。以勸修也。第六文殊結此二譬。與純陀也。第七因請還拂食跡。第八雙拂二人之跡。何以然耶。文殊向假為不達。而純陀每居勝地。物莫之信。故須印可也。第九放光催供。第十純陀領解。如來述成也。此即第一騰大眾請也。慧朗述僧宗曰。此下訖琉璃珠譬。通是第二請門明常。分為兩別。何者。前純陀請佛受供。為上根人。開宗明常住因果。今從此以下至放光催供。因重請為中根人。開常住因果。次從放光催供訖珠譬。因放光動地。二種涅槃相。以開常住因果也。就為中根人說中。分為十一章。第一純陀騰大眾心請佛。第二佛可其自慶。第三違其所請。第四純陀重請。第五文殊止純陀。不許有請。第六純陀譏文殊。正明常果。第七說貧女丈夫二譬。誡勸文殊。第十遣悅念之著。第十
【現代漢語翻譯】 現代漢語譯本： 『慶離六道生死』。接下來兩行，『慶難值而值』。再接下來兩行是發願。再接下來三行是敘述所歡喜的事情。
『一切諸世間悉生大苦惱（至）久住於世間。』
案：僧亮說，『猶如日出時』這半偈，應該和『猶如虛空中』半偈互換。敬遺記僧宗說，從這以下到哀嘆，請問常住之門。從這到品末，有十個區別。第一是有七行偈，是純陀（Cunda，人名，意為純善）表達大眾的心意來請求。第二是佛陀敘述純陀自我慶幸，停止他的請求。第三是純陀領悟理解，雖然知道根本之處不可請求，現在重新在事蹟上請求。第四是文殊（Manjusri，菩薩名，意為妙吉祥）假裝不明白，執著於事跡而生出辯論。第五是純陀舉出貧女和火人的兩個譬喻，來勸勉修行。第六是文殊總結這兩個譬喻，給予純陀。第七是因為請求而再次拂拭食物的痕跡。第八是同時拂拭兩個人的痕跡。為什麼這樣呢？文殊先前假裝不明白，而純陀每次都處於殊勝之地，人們不相信，所以需要印證認可。第九是放光催促供養。第十是純陀領悟理解，如來敘述完成。這就是第一，表達大眾的心意來請求。慧朗敘述僧宗說，從這以下到琉璃珠的譬喻，都是第二請問常住之門，分為兩個區別。哪兩個區別呢？前面純陀請佛接受供養，是為上根之人，開示宗門，闡明常住的因果。現在從這以下到放光催促供養，因為重新請求是為中根之人，開示常住的因果。再從放光催促供養到琉璃珠的譬喻，因為放光動地，是兩種涅槃的相，用來開示常住的因果。就為中根之人說法中，分為十一章。第一是純陀表達大眾的心意來請佛。第二是佛認可他的自我慶幸。第三是違揹他的請求。第四是純陀重新請求。第五是文殊阻止純陀，不允許他請求。第六是純陀譏諷文殊，正是爲了闡明常住的果報。第七是說貧女和丈夫的兩個譬喻，告誡勸勉文殊。第十是遣除悅唸的執著。第十（原文有誤，應為第八或第九）。』
【English Translation】 English version: 'Rejoicing in liberation from the six realms of birth and death.' The next two lines, 'Rejoicing in encountering what is difficult to encounter.' The next two lines are making vows. The next three lines are narrating the joyful events.
'All the worlds in all realms are born into great suffering (to) dwell long in the world.'
Note: Monk Liang said that the half-verse 'Like when the sun rises' should be exchanged with the half-verse 'Like in empty space.' Jing Yiji Sengzong said that from here down to the lament, ask about the gate of permanence. From here to the end of the chapter, there are ten distinctions. The first is the seven-line verse, which is Cunda (name of a person, meaning pure goodness) expressing the intention of the assembly to request. The second is the Buddha narrating Cunda's self-rejoicing, stopping his request. The third is Cunda understanding, although knowing that the fundamental place cannot be requested, now re-requesting in terms of events. The fourth is Manjusri (name of a Bodhisattva, meaning wonderful auspiciousness) pretending not to understand, clinging to events and giving rise to debate. The fifth is Cunda citing the two metaphors of the poor woman and the fire person to encourage cultivation. The sixth is Manjusri concluding these two metaphors, giving them to Cunda. The seventh is because of the request, again wiping away the traces of the food. The eighth is simultaneously wiping away the traces of two people. Why is this so? Manjusri previously pretended not to understand, and Cunda is always in a superior position, people do not believe it, so it needs to be certified and recognized. The ninth is emitting light to urge offerings. The tenth is Cunda understanding, the Tathagata narrating completion. This is the first, expressing the intention of the assembly to request. Huilang narrated Sengzong saying that from here down to the metaphor of the lapis lazuli pearl, all are the second asking about the gate of permanence, divided into two distinctions. Which two distinctions? Previously, Cunda asked the Buddha to accept offerings, which was for people of superior roots, revealing the sect and clarifying the cause and effect of permanence. Now from here down to emitting light to urge offerings, because re-requesting is for people of middle roots, revealing the cause and effect of permanence. Then from emitting light to urge offerings to the metaphor of the pearl, because emitting light shakes the earth, it is two kinds of Nirvana's appearance, used to reveal the cause and effect of permanence. Regarding speaking for people of middle roots, it is divided into eleven chapters. The first is Cunda expressing the intention of the assembly to invite the Buddha. The second is the Buddha acknowledging his self-rejoicing. The third is violating his request. The fourth is Cunda re-requesting. The fifth is Manjusri stopping Cunda, not allowing him to request. The sixth is Cunda ridiculing Manjusri, precisely to clarify the fruit of permanence. The seventh is speaking the two metaphors of the poor woman and the husband, admonishing and encouraging Manjusri. The tenth is dispelling the attachment to joyful thoughts. The tenth (original text is wrong, should be eighth or ninth).'
一舉調御駕駟及金翅鳥兩譬。明上能知下。下不能測上。向來往復。蓋罔像玄區。豈謂克探理衷乎。
大般涅槃經集解卷第四(純陀品上) 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五(純陀品第二卷之第二)
文殊與純陀論義 釋妙本見丈六以金翅鳥為喻
純陀品之第二
佛告純陀如是如是(至)成就具足檀波羅蜜。
案。智秀曰。佛印其喜慶也。
不應請佛久住於世(至)諸行性相亦復如是。
案。道生曰。應感之事。是佛境界。示同於外。理不可請。內實常存。又何所請耶。僧亮曰。應跡是諸佛境界也。應物而滅。滅不在我。猶形遷而影謝。豈可請耶。實處不滅。復何所請。諸行性相者。性生性滅。性不可請。應如所宜。何可請哉。法瑤曰。應由物感。感息則謝。豈可請耶。僧宗曰。丈六是法身之跡。還是神極所知。故言境界也。應于所應。豈得留耶。諸行性相者。上舉境界。明應同所應。今舉性相明所應同應也。性語其內。即以遷流潛謝為質。相語其外。取其百年終滅為義也。
即為純陀而說偈言(至)上至諸天身皆亦復如是。
案。僧亮曰。證諸行不可請也。僧宗曰。此偈中亦可亂明無常苦等諸
【現代漢語翻譯】 現代漢語譯本：
以駕馭四匹馬的熟練御者和金翅鳥（Garuda，一種神鳥）這兩個比喻來說明。上位者能夠了解下位者，而下位者無法測度上位者。像這樣一來一往，大概就像在幽深玄妙的區域里一樣，怎麼能說完全探究了其中的道理呢？
《大般涅槃經集解》卷第四（純陀品上） 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五（純陀品第二卷之第二）
文殊（Manjusri，智慧的菩薩）與純陀（Cunda，一位在家居士）討論佛法要義。解釋以金翅鳥（Garuda）為比喻來闡釋妙本見丈六金身佛像的含義。
純陀品之第二
佛告訴純陀：『是這樣的，是這樣的……（直到）成就具足檀波羅蜜（Dānapāramitā，佈施波羅蜜）。』
案：智秀說：『佛印可他的喜悅慶幸之情。』
不應該請求佛長久住世……（直到）諸行（Samskara，一切有為法）的體性和現象也是如此。
案：道生說：『應機示現的事情，是佛的境界。表面上與外物相同，但理上是不可請求的。內在實際上是常存的，又有什麼可以請求的呢？』僧亮說：『應化之跡是諸佛的境界。應物而示現寂滅，寂滅並不在我。就像形體遷移而影子消失一樣，怎麼可以請求呢？真實之處並不寂滅，又有什麼可以請求的呢？』諸行的體性和現象，體性是生滅的，體性是不可請求的，應該順應所宜，怎麼可以請求呢？法瑤說：『應化是由於外物感應，感應停止則示現寂滅，怎麼可以請求呢？』僧宗說：『丈六金身是法身（Dharmakāya，佛的法性之身）的示現之跡，還是神極所能瞭解的，所以說是境界。應于所應，怎麼可以挽留呢？』諸行的體性和現象，上面舉出境界，說明應化與所應相同。現在舉出體性和現象，說明所應與應化相同。體性說的是內在，就以遷流潛謝作為本質。現象說的是外在，取其百年終將滅亡作為意義。』
於是為純陀說了偈語……（直到）上至諸天（Deva，天神）之身，也都是如此。
案：僧亮說：『證明諸行是不可請求的。』僧宗說：『這首偈語中也可以概括說明無常、苦等諸法。』
【English Translation】 English version:
To illustrate with the analogy of a skilled charioteer controlling four horses and the Garuda (a divine bird). The superior can understand the inferior, but the inferior cannot fathom the superior. Such back-and-forth is akin to being in a deep and mysterious realm; how can one claim to have fully explored its underlying principles?
《Mahāparinirvāṇa Sūtra Collection of Commentaries》, Volume 4 (Cunda Chapter, Part 1) Tripitaka No. 1763, Volume 37, 《Mahāparinirvāṇa Sūtra Collection of Commentaries》
《Mahāparinirvāṇa Sūtra Collection of Commentaries》, Volume 5 (Cunda Chapter, Part 2, Volume 2)
Manjusri (Manjusri, a Bodhisattva of wisdom) discusses the Dharma with Cunda (Cunda, a lay disciple). Explaining the meaning of the wonderful original vision of the sixteen-foot golden Buddha image using the Garuda as a metaphor.
Cunda Chapter, Part 2
The Buddha said to Cunda: 'It is so, it is so... (until) accomplishing and fully possessing Dānapāramitā (Perfection of Giving).'
Note: Zhi Xiu said: 'The Buddha affirms his joy and celebration.'
One should not request the Buddha to dwell long in the world... (until) the nature and characteristics of all Samskaras (conditioned phenomena) are also like this.
Note: Dao Sheng said: 'The matter of responding to conditions is the realm of the Buddha. Appearing the same as external things, but in principle, it cannot be requested. Internally, it is actually ever-present, so what is there to request?' Seng Liang said: 'The traces of transformation are the realm of all Buddhas. Manifesting extinction in response to things, extinction is not in me. Just as the form moves and the shadow disappears, how can it be requested? The real place does not extinguish, so what is there to request?' The nature and characteristics of all Samskaras, the nature is of arising and ceasing, the nature cannot be requested, one should accord with what is appropriate, how can it be requested? Fa Yao said: 'Transformation arises from the response of external things, when the response ceases, it manifests extinction, how can it be requested?' Seng Zong said: 'The sixteen-foot golden body is a trace of the Dharmakāya (the Dharma body of the Buddha), it is still knowable by the utmost of the spirit, therefore it is said to be a realm. Responding to what should be responded to, how can it be retained?' The nature and characteristics of all Samskaras, above, the realm is cited to explain that transformation is the same as what should be responded to. Now, the nature and characteristics are cited to explain that what should be responded to is the same as transformation. Nature speaks of the internal, taking the flowing and subtle vanishing as its essence. Characteristics speak of the external, taking the ultimate extinction of a hundred years as its meaning.'
Then, he spoke a verse for Cunda... (until) even the bodies of the Devas (gods) are all like this.
Note: Seng Liang said: 'Proving that all Samskaras are unrequestable.' Seng Zong said: 'In this verse, one can also generally explain the impermanence, suffering, and other Dharmas.'
過也。今隨義關者。初三偈半。無常門。次眾苦輪一偈。苦門也。次有道者。謂二十五有。此半偈空門也。次可壞法兩偈半。無我門也。已有如斯之過。故云。如蠶處繭。不自在也。此身苦所集一偈半。不凈門也。
諸欲皆無常故我不貪著(至)今日當涅槃。
案。道生曰。以理驗知。非實涅槃也。夫從惑有身。身必起惑。何由能反。要從師乃悟。而受悟有解。惑則冥伏。冥伏不起。亦名為滅。而未永滅。若至於無師。然後都盡。謂究竟斷矣。然則久已無有。今日捨身。明非實滅。滅既非實。示同奚請耶。
我度有彼岸出過一切苦是故於今者唯受上妙樂。
案。道生曰。夫有有則有滅。有滅則有苦。既已度有。何有滅苦耶。無苦之極。假名妙樂。假名為受。故無所應請也。僧亮曰。而證於真實者。具欲道已。真實不復滅也究竟斷有者。斷有即涅槃。言當涅槃是應物。不可請也。我度有彼岸者。此證法身湛然常樂。又不須請也。
爾時純陀白佛言世尊(至)常住於世不入涅槃。
案。道生曰。純陀深得不滅之旨。說其所解。以自陳也。僧亮曰。純陀當爲請主。助佛弘化。上云。諸佛境界無常。如似應身性同諸行。與真身碩異。今欲明此義故。先嘆涅槃。非淺識所知也。然純陀深解
【現代漢語翻譯】 現代漢語譯本： 過失啊。現在隨著意義相關的部分。最初三偈半，是無常門。其次是眾苦輪一偈，是苦門。其次是有道者，指的是二十五有（指欲界、色界、無色界這三界中的二十五種有情存在的狀態），這半偈是空門。其次是可壞法兩偈半，是無我門。已經有了這樣的過失，所以說，就像蠶處在繭中，不自在啊。這個身體是苦所聚集的一偈半，是不凈門。
『諸欲皆無常故我不貪著（直到）今日當涅槃。』
道生（南北朝時期僧人）說：用理智驗證得知，這不是真實的涅槃（佛教術語，指熄滅煩惱，達到解脫的境界）。從迷惑而有身，有身必定會產生迷惑，怎麼能夠返回呢？一定要從師父那裡才能領悟，接受領悟才能理解。迷惑就會潛伏，潛伏不生起，也可以稱為滅，但不是永遠的滅。如果到了沒有師父的時候，然後才全部斷盡，稱為究竟斷。然而很久以前就已經沒有了，今天捨棄身體，明顯不是真實的滅。滅既然不是真實的，示現相同又請求什麼呢？
『我度有彼岸出過一切苦是故於今者唯受上妙樂。』
道生說：有有就有滅，有滅就有苦，既然已經度過有，哪裡還有滅苦呢？沒有苦的極致，假名為妙樂。假名為受，所以沒有什麼應該請求的。僧亮（人名，生平待考）說：而證於真實的人，具備欲道之後，真實不再滅，究竟斷有的人，斷有就是涅槃。說將要涅槃是應物（指適應眾生的根器），不可以請求。我度過有彼岸，這是證明法身（佛教術語，指佛的真身）湛然常樂，也不需要請求。
『爾時純陀（人名，鐵匠之子，曾供養佛陀食物）白佛言世尊（直到）常住於世不入涅槃。』
道生說：純陀深刻理解不滅的旨意，說出他所理解的，用來陳述自己。僧亮說：純陀應當作為請主，幫助佛陀弘揚教化。上面說，諸佛的境界無常，好像應身（佛教術語，指佛爲了度化眾生而顯現的化身）的性質與諸行相同，與真身（佛教術語，指佛的真實身）差別很大。現在想要說明這個意義，所以先讚歎涅槃，不是淺薄的見識所能瞭解的。然而純陀深刻理解。
【English Translation】 English version: It is a fault. Now, following the relevant meanings. The first three and a half Gathas (verses), are the gate of impermanence. Next is the one Gatha of the wheel of suffering, which is the gate of suffering. Next is 'those who have the path,' referring to the twenty-five existences (referring to the twenty-five states of sentient beings in the desire realm, form realm, and formless realm), this half Gatha is the gate of emptiness. Next are two and a half Gathas of destructible Dharma (teachings), which are the gate of non-self. Having already had such faults, it is said, like a silkworm in a cocoon, not being free. This body is a collection of suffering, one and a half Gathas, which is the gate of impurity.
'Since all desires are impermanent, I am not greedy (until) today I shall enter Nirvana (a Buddhist term, referring to the extinguishing of afflictions and the attainment of liberation).'
Dao Sheng (a monk during the Northern and Southern Dynasties) said: Using reason to verify and know, this is not true Nirvana. From delusion comes the body, and with the body, delusion will surely arise. How can one return? One must learn from a teacher to realize, and accepting realization leads to understanding. Delusion will then lie dormant, and not arising from dormancy can also be called extinction, but it is not eternal extinction. If one reaches a state without a teacher, then everything is completely extinguished, which is called ultimate extinction. However, it has long been gone, and today abandoning the body is clearly not true extinction. Since extinction is not true, what is the point of manifesting the same and requesting?
'I have crossed to the other shore of existence, surpassing all suffering, therefore today I only receive the supreme bliss.'
Dao Sheng said: Having existence means having extinction, and having extinction means having suffering. Since one has already crossed existence, where is there extinction of suffering? The ultimate absence of suffering is nominally called supreme bliss. Nominally called receiving, so there is nothing that should be requested. Seng Liang (name of a person, life unknown) said: And those who prove the truth, after possessing the path of desire, the truth no longer ceases. Those who ultimately cut off existence, cutting off existence is Nirvana. Saying 'will enter Nirvana' is responding to beings (referring to adapting to the capacities of sentient beings), and cannot be requested. I have crossed to the other shore of existence, this is proof that the Dharmakaya (a Buddhist term, referring to the true body of the Buddha) is serene and eternally blissful, and there is no need to request.
'At that time, Chunda (name of a person, son of a blacksmith, who once offered food to the Buddha) said to the Buddha, 'World Honored One' (until) 'always abide in the world and not enter Nirvana.'
Dao Sheng said: Chunda deeply understands the meaning of non-extinction, and speaks of what he understands, using it to state himself. Seng Liang said: Chunda should be the one making the request, helping the Buddha to propagate the teachings. Above it is said that the realm of all Buddhas is impermanent, like the nature of the response body (a Buddhist term, referring to the manifested body of the Buddha to save sentient beings) being the same as all actions, and greatly different from the true body (a Buddhist term, referring to the true body of the Buddha). Now wanting to explain this meaning, therefore first praising Nirvana, which is not something that shallow knowledge can understand. However, Chunda deeply understands.
跡即本矣。但此丈六。於己有恩。是故愿得常應不捨也。法瑤曰。純陀既聞應身必滅。法身常住。始悟無請之理。但念智淺。雖復得在大菩薩中。猶不能知法身應身常無常義。以其道未成。猶須佛教。是故因此復致請也。僧宗曰。此下請門之第三也。佛向述其所嘆。止其所請。本跡二理。具如前釋。今純陀所領。已知妙本不可請也。而猶悕跡住者。謂丈六之現。事在化物。而為化參差。深淺不一。是則化功未遂也。又佛之虛心。如彼饑人。豈令化功未足。而當見舍。所以復得請也。寶亮曰。純陀今請凡有二義。一則明己是可教之人。二則自述有所未知。佛應住世。教令成就。指饑人為喻。以顯至誠也。
爾時文殊師利法王子(至)欲求正法應如是學。
案。道生曰。純陀言跡。似如無滅。故據滅為難也。僧亮曰。文殊欲令純陀。顯釋涅槃不滅之義。乃晦居未達。執跡興難。謂不應請也。敬遺記僧宗曰。請門第四。論義明常也。慧朗述僧宗曰。常住妙有。是則不空。無常斷絕。所以而言具空三昧也。寶亮曰。文殊跡居負地。以顯純陀之德。將使時眾。舍昔所解。而從今信也。文殊執跡。有二失也。若言丈六是實生滅者。則應道便廢。其失一也。丈六以法身為本。本跡雖殊。更無別體。若丈六生滅是實者。則
【現代漢語翻譯】 現代漢語譯本： 跡象即是根本。只是這丈六金身（佛的應化之身），於我有恩德，因此希望他能常時應化而不離去。法瑤說：『純陀（人名，佛陀的在家弟子）既然聽聞應身必定會滅度，而法身常住不滅，才開始領悟到不應該請求佛陀住世的道理。但考慮到自己智慧淺薄，即使身處大菩薩之中，仍然不能理解法身和應身常與無常的含義。因為他的道行尚未成就，仍然需要佛陀的教誨，所以因此再次請求佛陀住世。』僧宗說：『這是請法的第三個階段。佛陀先前已經陳述了他所讚歎的，阻止他請求的原因。根本和跡像這兩個道理，都如前面所解釋的。現在純陀所領悟的，已經知道妙本（法身）是不可請求的。但仍然希望佛陀的應化之身（丈六金身）住世，是因為丈六金身的顯現，是爲了教化眾生，而眾生的根器參差不齊，理解的深淺也不一樣，這樣看來教化的功德還沒有完成。』又佛陀的虛懷若谷，就像那些飢餓的人一樣，怎麼能讓教化的功德還沒有圓滿，就捨棄他們呢？所以純陀再次請求佛陀住世。寶亮說：『純陀現在請求佛陀住世，大概有兩個含義。一是表明自己是可教導的人，二是陳述自己還有所不知。佛陀應該住世，教導他成就。用飢餓的人來比喻，是爲了顯示他的至誠之心。』 當時，文殊師利法王子（菩薩名）……想要尋求正法，應當這樣學習。 道生說：『純陀說佛陀的應化之身，好像沒有滅度一樣，所以根據滅度來提出疑問。』僧亮說：『文殊師利菩薩想要讓純陀闡釋涅槃不滅的含義，但他卻隱藏自己的理解，執著于應化之身，提出疑問，認為不應該請求佛陀住世。』敬遺記僧宗說：『這是請法的第四個階段，討論常住不滅的道理。』慧朗敘述僧宗的話說：『常住妙有，就是不空。無常斷滅，所以才說具有空的三昧。』寶亮說：『文殊師利菩薩站在跡象的立場，是爲了彰顯純陀的德行，想要讓當時的聽眾，捨棄過去所理解的，而相信現在的道理。』文殊師利菩薩執著于應化之身，有兩個過失。如果說丈六金身是真實生滅的，那麼道就應該廢棄，這是第一個過失。丈六金身以法身為根本，根本和跡象雖然不同，但並沒有不同的本體。如果丈六金身的生滅是真實的，那麼
【English Translation】 English version: 'The trace is the origin.' But this sixteen-foot body (the manifested body of the Buddha) has been kind to me. Therefore, I wish it would always respond and not depart. Fa Yao said, 'Since Cunda (a name, a lay disciple of the Buddha) heard that the manifested body would surely perish, while the Dharma body is eternal, he began to realize the principle of not requesting the Buddha to stay. But considering his own shallow wisdom, even among the great Bodhisattvas, he still cannot understand the meaning of the Dharma body and the manifested body being permanent and impermanent. Because his path has not yet been accomplished, he still needs the Buddha's teachings. Therefore, he makes this request again.' Seng Zong said, 'This is the third stage of requesting the Dharma. The Buddha previously stated what he admired and stopped him from requesting. The two principles of origin and trace are as explained earlier. What Cunda now understands is that the wonderful origin (Dharma body) cannot be requested. But he still hopes that the manifested body of the Buddha (the sixteen-foot body) will remain, because the appearance of the sixteen-foot body is for the purpose of teaching sentient beings, and the capacities of sentient beings vary, and their understanding is different. In this way, the merit of teaching has not yet been completed.' Also, the Buddha's humility is like that of hungry people. How can he abandon them when the merit of teaching has not been fully accomplished? Therefore, Cunda requests the Buddha to stay again. Bao Liang said, 'Cunda's request for the Buddha to stay now has two meanings. One is to show that he is a teachable person, and the other is to state that there is something he does not know. The Buddha should stay in the world and teach him to achieve enlightenment. The analogy of hungry people is to show his sincerity.' At that time, Manjushri Dharma Prince (name of a Bodhisattva) ... If you want to seek the right Dharma, you should learn in this way. Dao Sheng said, 'Cunda said that the Buddha's manifested body seems not to perish, so he raises questions based on perishing.' Seng Liang said, 'Manjushri Bodhisattva wanted Cunda to explain the meaning of Nirvana not perishing, but he hid his understanding, clung to the manifested body, and raised questions, thinking that he should not request the Buddha to stay.' Jing Yi Ji Seng Zong said, 'This is the fourth stage of requesting the Dharma, discussing the principle of permanence.' Hui Lang narrated Seng Zong's words, 'Permanent wonderful existence is non-emptiness. Impermanent cessation is why it is said to have the Samadhi of emptiness.' Bao Liang said, 'Manjushri Bodhisattva stands on the position of the trace, in order to highlight Cunda's virtues, wanting to let the audience at that time abandon what they understood in the past and believe in the current principle.' Manjushri Bodhisattva's clinging to the manifested body has two faults. If it is said that the sixteen-foot body is truly born and dies, then the path should be abandoned, which is the first fault. The sixteen-foot body takes the Dharma body as its origin. Although the origin and trace are different, there is no different entity. If the birth and death of the sixteen-foot body is real, then
法身之本。豈得獨常。是為兩失矣。
純陀問言文殊師利(至)若是行者為生滅法。
案。僧亮曰。真知如來。應知如等。如來者。乘如實來。所乘既實。果亦應真。故非行也。法瑤曰。此下二人。更共廣說無請之理。文殊所據。應身生滅。同諸行相。非請所能住也。純陀所論。法身無為。不待請而住也。二者各據一邊。共相抑揚。以申佛意無請之旨也。曇濟曰。純陀以五事。明如來不同諸行。第一明若同諸行。如彼車輪。第二不得名為天中之天。第三如聚落主。第四明以不同諸行故。如彼力士也。第五明若同諸行。則應如彼長者子也。僧宗曰。此明上不得同下。如來是天中之天。云何乃與諸行同耶。下有五譬。申佛是常。不同有為也。智秀曰。此下有六譬。一況始舉四譬。一況正顯如來久是無為。后舉兩譬。戒文殊也。慧朗別述曰。此下舉四事以為法說。各有一譬。離之為八也。此第一事法說也。謂佛既是天中之天。豈得與凡人同也。
譬如水泡速起速滅(至)一切諸行亦復如是。
案。僧亮曰。車輪者。一高一下也。上云眾果最勝。豈得復如車輪者耶。智秀曰。此第一譬。謂佛豈同水泡之生滅。車輪之無窮邪。慧朗別述曰。第一譬也。若謂上可以類下。與此二譬同也。
我聞諸天
【現代漢語翻譯】 現代漢語譯本：法身的本體，怎麼能說是既有生滅又有常住呢？如果這樣說，就兩方面都失去了（既不是常住，也不是生滅）。
純陀（Chunda，人名，佛陀的在家弟子）問道：『文殊師利（Manjushri，菩薩名，智慧的象徵），（如果如來是生滅法，那麼）如果修行者認為是生滅法，（那又該如何理解呢？）』
按：僧亮說：『真正瞭解如來（Tathagata，佛的稱號之一，意為『如實而來者』），就應該像瞭解『如』一樣。如來是乘著如實之道而來的。所乘之道既然真實，那麼結果也應該是真實的，所以不是行（有為法）。』法瑤說：『下面兩個人，進一步廣泛地闡述了『無請』的道理。文殊所依據的是應身（Nirmanakaya，佛的三身之一，為應化世間而示現之身）有生滅，與各種行相相同，不是請就能使其住世的。純陀所論述的是法身（Dharmakaya，佛的三身之一，為法性之身）無為，不依賴於請而住世。』二者各自依據一邊，互相辯論，來闡明佛陀『無請』的旨意。曇濟說：『純陀用五件事，來說明如來不同於各種行（有為法）。第一，說明如果與各種行相同，就像車輪一樣。第二，就不能被稱為天中之天（Devatideva，對佛的尊稱）。第三，就像聚落之主。第四，說明因為不同於各種行，所以就像力士一樣。第五，說明如果與各種行相同，就應該像長者之子一樣。』僧宗說：『這說明上位者不能與下位者相同。如來是天中之天，怎麼能與各種行相同呢？』下面有五個比喻，闡明佛是常住的，不同於有為法。智秀說：『下面有六個比喻。一開始舉了四個比喻，一個比喻正面顯示如來長久以來就是無為的。後面舉了兩個比喻，告誡文殊。』慧朗另外闡述說：『下面舉了四件事作為法說，每件事都有一個比喻，分開來說就是八個。』這是第一件事的法說，意思是說佛既然是天中之天，怎麼能與凡人相同呢？』
譬如水泡迅速生起又迅速滅去，（車輪也是如此，）一切諸行也是這樣。
按：僧亮說：『車輪是忽高忽低的。上面說眾果最殊勝，怎麼能像車輪一樣呢？』智秀說：『這是第一個比喻，意思是說佛怎麼能像水泡一樣有生滅，像車輪一樣無窮盡呢？』慧朗另外闡述說：『這是第一個比喻。如果說上位者可以與下位者相比，就與這兩個比喻相同了。』
我聽聞諸天（Deva，天神）...
【English Translation】 English version: How can the essence of Dharmakaya (Dharmakaya, the body of the Law, one of the three bodies of the Buddha) be both impermanent and permanent? To say so is to lose both.
Chunda (Chunda, a lay disciple of the Buddha) asked: 'Manjushri (Manjushri, a Bodhisattva symbolizing wisdom), (if the Tathagata is subject to birth and death,) then if a practitioner considers it to be subject to birth and death, (how should it be understood?)'
Note: Sengliang said: 'Truly knowing the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'one who comes as is'), one should know it as knowing 'suchness'. The Tathagata comes riding on the path of suchness. Since the path ridden is real, the result should also be real, so it is not an action (conditioned dharma).' Fa Yao said: 'The two people below further extensively explain the principle of 'no request'. What Manjushri relies on is that the Nirmanakaya (Nirmanakaya, one of the three bodies of the Buddha, the body manifested to transform the world) is subject to birth and death, which is the same as various conditioned phenomena, and cannot be made to stay in the world by request. What Chunda discusses is that the Dharmakaya is unconditioned and does not depend on request to stay in the world.' The two each rely on one side, debating with each other, to clarify the Buddha's intention of 'no request'. Tanji said: 'Chunda uses five things to illustrate that the Tathagata is different from various conditioned phenomena. First, he explains that if it is the same as various conditioned phenomena, it is like a cartwheel. Second, he cannot be called the Devatideva (Devatideva, a respectful title for the Buddha). Third, like the head of a village. Fourth, he explains that because it is different from various conditioned phenomena, it is like a strong man. Fifth, he explains that if it is the same as various conditioned phenomena, it should be like the son of an elder.' Sengzong said: 'This explains that the superior cannot be the same as the inferior. The Tathagata is the Devatideva, how can he be the same as various conditioned phenomena?' There are five metaphors below to explain that the Buddha is permanent and different from conditioned dharmas. Zhixiu said: 'There are six metaphors below. At the beginning, four metaphors are given, one metaphor positively showing that the Tathagata has long been unconditioned. Later, two metaphors are given, admonishing Manjushri.' Huilang separately elaborated: 'Four things are given below as Dharma talks, each thing has a metaphor, which is eight when separated.' This is the Dharma talk of the first thing, meaning that since the Buddha is the Devatideva, how can he be the same as ordinary people?'
For example, a water bubble quickly arises and quickly disappears, (the cartwheel is also like this,) all conditioned phenomena are also like this.
Note: Sengliang said: 'The cartwheel is sometimes high and sometimes low. Above it is said that the fruits are the most supreme, how can it be like a cartwheel?' Zhixiu said: 'This is the first metaphor, meaning how can the Buddha be like a water bubble that has birth and death, like a cartwheel that is endless?' Huilang separately elaborated: 'This is the first metaphor. If it is said that the superior can be compared to the inferior, it is the same as these two metaphors.'
I have heard the Devas (Deva, gods)...
壽命極長(至)壽命更促不滿百年。
案。僧宗曰。以下況上也。如非想之壽。尚八萬劫。況如來耶。慧朗別述曰。第二法說也。謂若同諸行。便是昔延而今促。何者。佛昔從天而降。豈得暫在人間。便失天壽耶。
如聚落主勢得自在(至)勿觀如來同於諸行。
案。僧宗曰。第三譬初勝后不如也。佛昔道樹之下。威神魏魏。如何今遂失勢力耶。慧朗別述曰。第二譬也。不容如彼之失勢力也。
複次文殊為知而說(至)為天中天自在法王。
案。慧朗別述曰。第三法說者。若同諸行。則非法王。佛以萬行圓滿。為三界尊。豈可得言諸行相耶。
譬如人王有大力士(至)故稱如來應正遍知。
案。僧亮曰。王譬前佛。力士譬今佛也。伎能譬十方無畏。佛降四魔。豈是行耶。僧宗曰。第四譬也。如來道超魔境。豈是死法耶。慧朗別述曰。第三譬說也。力士以種種伎能。所以當千佛以萬行滿故。為三界尊。
文殊師利汝今不應憶想分別以如來法同於諸行。
案。慧朗別述曰。第四法說。勿空生妄想以常為無常。
譬如巨富長者生子(至)如來同於一切諸行。
案。道生曰。以佛所說。為證真實之理。本不變也。唯從說者。得悟乃知之耳。所說之理。既
【現代漢語翻譯】 現代漢語譯本 壽命極長(至)壽命更促不滿百年。
案。僧宗曰。以下況上也。如非想之壽。尚八萬劫。況如來耶。慧朗別述曰。第二法說也。謂若同諸行。便是昔延而今促。何者。佛昔從天而降。豈得暫在人間。便失天壽耶。
如聚落主勢得自在(至)勿觀如來同於諸行。
案。僧宗曰。第三譬初勝后不如也。佛昔道樹之下。威神魏魏。如何今遂失勢力耶。慧朗別述曰。第二譬也。不容如彼之失勢力也。
複次文殊為知而說(至)為天中天自在法王。
案。慧朗別述曰。第三法說者。若同諸行。則非法王。佛以萬行圓滿。為三界尊。豈可得言諸行相耶。
譬如人王有大力士(至)故稱如來應正遍知。
案。僧亮曰。王譬前佛。力士譬今佛也。伎能譬十方無畏。佛降四魔。豈是行耶。僧宗曰。第四譬也。如來道超魔境。豈是死法耶。慧朗別述曰。第三譬說也。力士以種種伎能。所以當千佛以萬行滿故。為三界尊。
文殊師利汝今不應憶想分別以如來法同於諸行。
案。慧朗別述曰。第四法說。勿空生妄想以常為無常。
譬如巨富長者生子(至)如來同於一切諸行。
案。道生曰。以佛所說。為證真實之理。本不變也。唯從說者。得悟乃知之耳。所說之理。既
【English Translation】 English version Extremely long life (up to) a shorter life of less than a hundred years.
Note: Monk Zong said: 'The following uses the lower to compare with the higher. For example, the life of the Non-Perception Realm is still 80,000 kalpas. How much more so the Tathagata?' Hui Lang's separate commentary says: 'This is the second Dharma explanation. If it is the same as all phenomena, then it is extending in the past and shortening now. Why? The Buddha descended from the heavens in the past. How could he temporarily stay in the human world and lose his heavenly life?'
Like a village chief who obtains power and freedom (up to) do not view the Tathagata as the same as all phenomena.
Note: Monk Zong said: 'This is the third analogy, that the beginning is superior and the end is inferior. The Buddha was majestic and awe-inspiring under the Bodhi tree in the past. How could he now lose his power?' Hui Lang's separate commentary says: 'This is the second analogy. It is not permissible to lose power like that.'
Furthermore, Manjushri, speaking with knowledge (up to) as the King of the Dharma, free and sovereign among gods.
Note: Hui Lang's separate commentary says: 'The third Dharma explanation is that if it is the same as all phenomena, then it is not the King of the Dharma. The Buddha is the honored one of the Three Realms because of the perfection of ten thousand practices. How can it be said to be the characteristic of all phenomena?'
For example, a king has a great warrior (up to) therefore he is called the Tathagata, worthy, rightly and completely enlightened.
Note: Monk Liang said: 'The king is an analogy for the former Buddha, and the warrior is an analogy for the present Buddha. Skills are an analogy for the ten directions of fearlessness. The Buddha subduing the four demons, is that a phenomenon?' Monk Zong said: 'This is the fourth analogy. The Tathagata's path transcends the realm of demons. How could it be the Dharma of death?' Hui Lang's separate commentary says: 'This is the third analogy. The warrior uses various skills, so he is worth a thousand. The Buddha is the honored one of the Three Realms because of the perfection of ten thousand practices.'
Manjushri, you should not now remember and discriminate, equating the Tathagata's Dharma with all phenomena.
Note: Hui Lang's separate commentary says: 'This is the fourth Dharma explanation. Do not idly generate delusions, taking the permanent as impermanent.'
For example, a very rich elder has a son (up to) the Tathagata is the same as all phenomena.
Note: Dao Sheng said: 'The Buddha's teachings are proof of the truth. The essence is unchanging. Only from the speaker can one gain enlightenment and know it. The truth that is spoken is'
不可變。明知其悟亦湛然常存也。僧亮曰。諸佛所師。涅槃法也。若佛無常。法亦無常。故云所說真法亦無信者。慧朗別述曰。第四譬也。彼之家人。所以不復愛是子者。緣有可信相師妄想說也。若人聞汝謂佛無常。汝是可信之人。亦可緣汝而不信也。
複次文殊譬如貧女。
案。道生曰。上云不應說佛同於諸行。斯則解佛是無為矣。既解而能說。真護法也。引此為譬。以顯其旨也。貧者乏法財也。女者以本微善。能生今解也。僧亮曰。上說佛是無為。此旨為長。應物方便。是義為短。護法者。應顯其長覆其短也。女譬無常慧。慧有三種。以聞慧入理不深。譬貧也。法瑤曰。向云不應說佛同諸行相。是則內有真解。故能常信此理。可謂護法者也。今真解常住者。必由曩劫微悟之信也。是以目行者為女人。未豐善法為貧也。曇濟曰。女譬聞慧能生思慧也。敬遺記僧宗曰。此第五也。前以五譬。抗折文殊。斥引未悟。今此兩譬。明能作此修。必得常果也。女以生育為義。明始行菩薩能生常解。懷解轉明。義同育也。未有無漏法財。故言貧也。寶亮曰。此下二譬。初借女人能宣常為譬。后說丈夫隱有為之譬也。法蓮記僧宗曰。此下二譬。舉內外為異耳。女人以護子為譬。顯其內解堅正也。丈夫以能剛乾為譬。顯
【現代漢語翻譯】 現代漢語譯本：不可改變。即使明明知道已經領悟了，（佛性）仍然是湛然常存的。僧亮說：『諸佛所傚法的，是涅槃之法。如果佛是無常的，那麼法也是無常的。』所以說，如果（有人）說真正的佛法也是無常的，就沒有人會相信了。慧朗另外解釋說：『這是第四個比喻。那些家人之所以不再愛這個孩子，是因為有可信的相士妄加評論。如果有人聽你說佛是無常的，而你又是他們認為可信的人，他們也可能因為你的話而不相信佛法。』
其次，文殊菩薩用貧女來作比喻。
道生說：『前面說不應該說佛和諸行一樣，這就可以解釋佛是無為的。既然理解了又能說出來，這才是真正的護法。』引用這個比喻，是爲了彰顯這個宗旨。貧，是缺乏法財。女，是因為原本微小的善根，能夠產生現在的理解。僧亮說：『前面說佛是無為的，這個宗旨是長處。應物方便，是短處。護法的人，應該彰顯其長處，掩蓋其短處。』女，比喻無常的智慧。智慧有三種，因為通過聽聞而獲得的智慧，入理不深，所以用貧來比喻。法瑤說：『前面說不應該說佛和諸行相一樣，這是因為內心有真正的理解，所以能夠常常相信這個道理，可以稱得上是護法的人。現在真正的理解常住，必定是因為過去世微小的領悟和信念。因此稱修行者為女人，未豐厚的善法為貧。』曇濟說：『女，比喻聞慧能夠產生思慧。』敬遺記僧宗說：『這是第五個比喻。前面用五個比喻，來反駁文殊菩薩，斥責他沒有領悟。現在這兩個比喻，說明能夠這樣修行，必定能夠得到常果。』女，以生育為意義，說明開始修行的菩薩能夠產生常解，懷著理解而逐漸明瞭，意義如同養育。還沒有無漏的法財，所以說是貧。寶亮說：『下面這兩個比喻，第一個借用女人能夠宣揚常為比喻，後面說丈夫隱藏有為的比喻。』法蓮記僧宗說：『下面這兩個比喻，舉內外作為區別。女人用保護孩子作為比喻，彰顯其內心的理解堅定而正直。丈夫用能夠剛強幹練作為比喻。』
【English Translation】 English version: Immutable. Even knowing that enlightenment has occurred, it remains serenely and constantly present. Sangha Liang said, 'What all Buddhas emulate is the Dharma of Nirvana. If the Buddha is impermanent, then the Dharma is also impermanent.' Therefore, it is said that if (someone) says the true Dharma is also impermanent, no one will believe it. Hui Lang separately explained, 'This is the fourth analogy. The reason why those family members no longer love the child is because a trusted fortune-teller made false comments. If someone hears you say the Buddha is impermanent, and you are someone they consider trustworthy, they may also disbelieve the Dharma because of your words.'
Furthermore, Manjushri (Bodhisattva of wisdom) uses the analogy of a poor woman.
Dao Sheng said, 'The previous statement that the Buddha should not be said to be the same as all phenomena explains that the Buddha is non-conditioned (Wuwei). Since one understands and can articulate this, it is true Dharma protection.' This analogy is used to highlight this principle. 'Poor' means lacking the wealth of Dharma. 'Woman' means that with original minor good roots, one can generate present understanding. Sangha Liang said, 'The previous statement that the Buddha is non-conditioned is the strength of this principle. Expedient adaptation is the weakness. A Dharma protector should highlight the strengths and cover the weaknesses.' 'Woman' is an analogy for impermanent wisdom. There are three types of wisdom; because wisdom gained through hearing does not deeply penetrate the principle, it is likened to poverty. Fa Yao said, 'The previous statement that the Buddha should not be said to be the same as all phenomena means that one has true understanding within, so one can always believe in this principle, which can be called a Dharma protector. Now, the constant abiding of true understanding must be due to the minor enlightenment and faith from past lives. Therefore, practitioners are called women, and the lack of abundant good Dharma is called poverty.' Tan Ji said, 'Woman' is an analogy for hearing-wisdom (Wen Hui) being able to generate thinking-wisdom (Si Hui).' Jing Yi Ji Sangha Zong said, 'This is the fifth analogy. The previous five analogies were used to refute Manjushri (Bodhisattva of wisdom), criticizing his lack of enlightenment. These two analogies now explain that being able to cultivate in this way will surely attain constant results.' 'Woman' is used in the sense of giving birth, explaining that Bodhisattvas who begin to practice can generate constant understanding, and holding understanding and gradually clarifying it is like nurturing. Not yet having un-outflowed Dharma wealth is why it is called poverty. Bao Liang said, 'The following two analogies, the first borrows the analogy of a woman being able to proclaim constancy, and the latter speaks of the analogy of a man concealing conditioned existence.' Fa Lian Ji Sangha Zong said, 'The following two analogies cite the internal and external as differences. The woman uses protecting the child as an analogy, highlighting the firmness and uprightness of her inner understanding. The man uses being able to be strong and capable as an analogy.'
其外說不可壞也。
無有居家救護之者。
案。道生曰。行未濃故。不免為惡所壞。本所安者不立。故云無有也。僧亮曰。功德智慧。迭相扶助。譬居家眷屬。以無此故。譬之無護也。法瑤曰。昔善未強。不能永固其信。還為五欲眾惡所牽。失本所居。微信之家也。內無家善。外無友護也。僧宗曰。既從聞生慧。此解則遠感常果。常解在我。有出世之像。是則三界非復其家。而復未獲常果。在己兩盈之間。故云無居家也。救護者。解力既微。未能仰感善友相獎接也。寶亮曰。佛法正以信首五根為家。始行之人。樹德未深。是則佛家未立也。道慧記曰。心離生死。則三界非家也。若卅心滿上初地無漏。可稱生在佛家。始行去此尚遠。故曰無有也。
加復病苦。
案。一本云窮困。僧亮曰。謂障聞慧之煩惱也。智秀曰。為八苦所病也。
飢渴所逼。
案。道生曰。眾結為病苦。生死為飢渴也。法瑤曰。內無家善。外無友護。是以為惡友眾病所加。飢渴所逼也。僧宗曰。無禪定之漿。又闕涅槃法食。故云飢渴。
遊行乞匈。
案。道生曰。善是三界外法。而為惡所壞。來在生死。去家展轉。是遊行之義。既厭苦求樂。而非本善。應得不得。是乞匈義也。僧亮曰。經離五道
【現代漢語翻譯】 現代漢語譯本： 此外，（他們）還說（這種狀態）是不可摧毀的。
（因為）沒有能提供庇護的家。
按：道生（Daosheng）說：『因為修行還不夠精進，所以難免被惡所摧毀。原本所安住的地方沒有建立起來，所以說沒有（庇護）。』僧亮（Sengliang）說：『功德和智慧，互相扶持幫助，好比居家眷屬。因為沒有這些，所以譬如沒有保護。』法瑤（Fayao）說：『過去的善行不夠強大，不能永遠鞏固他的信念，反而被五欲和各種惡行所牽引，失去了原本所居住的地方，也就是微信之家。』內心沒有家善，外在沒有朋友的庇護。』僧宗（Sengzong）說：『既然是從聽聞而生智慧，這種理解就能長遠地感得常果。常解在於自身，有出世的跡象。這樣，三界不再是他的家。然而又沒有獲得常果，處於自身盈虧之間，所以說沒有家。』救護，是指理解的力量還很微弱，不能仰仗感應到善友的幫助和接引。』寶亮（Baoliang）說：『佛法正是以信等五根為家。剛開始修行的人，樹立的德行還不夠深厚，這樣佛家還沒有建立起來。』道慧記（Daohuiji）說：『心如果離開了生死，那麼三界就不是家了。如果心圓滿達到初地無漏，就可以稱為生在佛家。剛開始修行的人距離這個還很遙遠，所以說沒有。』
更加遭受病苦。
按：有一個版本說是窮困。僧亮（Sengliang）說：『指的是障礙聽聞智慧的煩惱。』智秀（Zhixiu）說：『是被八苦所困擾。』
被飢餓和乾渴所逼迫。
按：道生（Daosheng）說：『各種煩惱是病苦，生死是飢渴。』法瑤（Fayao）說：『內心沒有家善，外在沒有朋友的庇護，因此被惡友和各種疾病所加害，被飢餓和乾渴所逼迫。』僧宗（Sengzong）說：『沒有禪定的漿水，又缺乏涅槃的法食，所以說飢渴。』
**乞匈（Qixiong）。
按：道生（Daosheng）說：『善是三界之外的法，卻被惡所摧毀，來到生死之中，離開家而輾轉流離，這就是**（Qi）的含義。既然厭惡痛苦而追求快樂，卻不是原本的善，應該得到卻得不到，這就是乞匈（Xiong）的含義。』僧亮（Sengliang）說：『經常離開五道』
【English Translation】 English version: Moreover, they say that it is indestructible.
There is no home to provide protection.
Commentary: Daosheng (道生) said: 'Because the practice is not yet strong, it is inevitable to be destroyed by evil. The original place of dwelling is not established, so it is said that there is none.' Sengliang (僧亮) said: 'Merit and wisdom support and help each other, like family members in a home. Because there is none of this, it is like having no protection.' Fayao (法瑤) said: 'Past good deeds are not strong enough to permanently consolidate his faith, but are instead drawn by the five desires and various evils, losing the original place of dwelling, which is the home of subtle faith.' There is no good within the home, and no friends to protect from the outside.' Sengzong (僧宗) said: 'Since wisdom arises from hearing, this understanding can remotely reap the constant fruit. Constant understanding is within oneself, with the appearance of transcending the world. In this way, the three realms are no longer his home. However, he has not yet obtained the constant fruit, being in between self-sufficiency and deficiency, so it is said that there is no home.' Protection refers to the power of understanding being too weak to rely on the support and guidance of good friends.' Baoliang (寶亮) said: 'The Buddha-dharma is precisely based on the five roots, such as faith, as the home. For those who have just begun to practice, the virtues established are not yet deep, so the Buddha's home has not yet been established.' Daohuiji (道慧記) said: 'If the mind is detached from birth and death, then the three realms are not the home. If the mind is fully attained to the first ground of no outflow, it can be called being born in the Buddha's home. Those who have just begun to practice are still far from this, so it is said that there is none.'
Furthermore, suffering from illness is added.
Commentary: One version says poverty. Sengliang (僧亮) said: 'It refers to the afflictions that hinder the wisdom of hearing.' Zhixiu (智秀) said: 'It is being afflicted by the eight sufferings.'
Being oppressed by hunger and thirst.
Commentary: Daosheng (道生) said: 'Various afflictions are the suffering of illness, and birth and death are hunger and thirst.' Fayao (法瑤) said: 'There is no good within the home, and no friends to protect from the outside, so they are harmed by evil friends and various diseases, and oppressed by hunger and thirst.' Sengzong (僧宗) said: 'There is no nectar of meditation, and also lacking the food of Nirvana, so it is said to be hunger and thirst.'
**Qixiong (乞匈).
Commentary: Daosheng (道生) said: 'Good is the dharma outside the three realms, but it is destroyed by evil, coming into birth and death, leaving home and wandering, this is the meaning of Qi (**). Since they hate suffering and seek happiness, but it is not the original good, what should be obtained is not obtained, this is the meaning of Xiong (匈).' Sengliang (僧亮) said: 'Often leaving the five paths'
。譬遊行。生死非所樂之處。譬之乞匈。法瑤曰。為苦所迫。思善以代之。譬如乞匈也。敬遺記僧宗曰。乏定慧之食。修相善以自資。此善不多。兼非己分。義同乞匈也。遊行是遲迴履歷。非速去之像。明相善不能直之出要也。法蓮記僧宗曰。去佛果遼遠。而常解冥津。有向果之義。故曰遊行也。
止他客舍。
案。道生曰。三界之身。為邪見之宅。為惡所止。于其本善。為他舍也。僧亮曰。人天之果。為逆旅也。法瑤曰。人天之身。惑之所得。出自理外。終卒應無。譬客舍也。曇濟曰。生死之中。非其久處。譬之他舍也。智秀曰。常解習因。非生死眷屬。為客。五陰有權棲之義。曰舍。
寄生一子。
案。道生曰。既以如來無為為解。理無偏惑。譬之一子。生在所寄。謂之寄生也。僧亮曰。思慧之明。從闇而生。曰寄。明闇雖殊。所解不異。曰一。必紹佛家。曰子也。法瑤曰。解托陰生。曰寄。真而無二。曰一也。曇濟曰。譬思慧也。僧宗曰。菩薩居此陰身。乃懷常解。解是我生。義稱子也。寶亮曰。從聞生思。稱之為子。智秀曰。常解是一。無生滅之二。曰一子也。
是客舍主驅逐令去其產未久。
案。道生曰。邪見是受身之本。為舍主也。非撥其解。謂如驅逐也。僧亮曰
【現代漢語翻譯】 現代漢語譯本 『譬』（譬如）。生死不是令人快樂的地方。譬如乞討食物。法瑤說，因為苦難所逼迫，所以想用善行來代替它，就像乞討食物一樣。敬遺記僧宗說，缺乏定慧的食糧，修習相善來資助自己，這種善行不多，而且不是自己本分應得的，意義如同乞討食物一樣。『是遲迴履歷』，不是迅速離開的樣子，說明相善不能直接使人脫離生死輪迴。法蓮記僧宗說，離開佛果遙遠，卻常常理解幽冥的津渡，有趨向佛果的意義，所以說是『**』（原文此處有缺失）。
『止他客舍』（暫住在別人的客舍）。
案，道生說，三界之身，是邪見的住所，是罪惡停留的地方，對於其本來的善良，就像是別人的客舍。僧亮說，人天之果，是旅途中的客棧。法瑤說，人天的身體，是迷惑所得到的，出自真理之外，最終應當歸於空無，譬如客舍。曇濟說，在生死輪迴之中，不是長久居住的地方，譬如別人的客舍。智秀說，常常理解習性之因，不是生死的眷屬，是客人，五陰有權宜居住的意義，所以說是客舍。
『寄生一子』（寄養一個孩子）。
案，道生說，既然以如來無為作為理解，道理上沒有偏頗迷惑，譬如一個孩子，生在寄養的地方，稱之為寄生。僧亮說，思慧的光明，從黑暗中產生，叫做『寄』。光明和黑暗雖然不同，所理解的道理沒有差異，叫做『一』。必定繼承佛家，叫做『子』。法瑤說，理解依託五陰而生，叫做『寄』，真實而沒有二元對立，叫做『一』。曇濟說，譬如思慧。僧宗說，菩薩居住在這個五陰之身，懷有常樂我凈的理解，這個理解是我所生的，意義上稱為『子』。寶亮說，從聽聞而產生思，稱之為『子』。智秀說，常樂我凈的理解是唯一的，沒有生滅的二元對立，叫做『一子』。
『是客舍主驅逐令去其產未久』（是客舍的主人驅逐他離開，並且奪取他的財產，時間不長）。
案，道生說，邪見是接受身體的根本，是客舍的主人。不是撥除他的理解，而是像驅逐一樣。僧亮說
【English Translation】 English version 『Praise』. Samsara (生死, birth and death) is not a place of enjoyment. It is like begging for food. Fa Yao (法瑤) said, 『Being compelled by suffering, one thinks of replacing it with good deeds, just like begging for food.』 Jing Yi Ji Seng Zong (敬遺記僧宗) said, 『Lacking the food of Samadhi (定, concentration) and Prajna (慧, wisdom), one cultivates meritorious deeds to support oneself. These good deeds are not much, and they are not one's due. The meaning is the same as begging for food.』 『Is delayed and experienced』, not an image of quick departure, indicating that meritorious deeds cannot directly lead to liberation. Fa Lian Ji Seng Zong (法蓮記僧宗) said, 『Far from the fruit of Buddhahood, yet constantly understanding the dark crossing, there is a sense of moving towards the fruit, hence it is called 『**』 (missing text in the original).
『Staying at another's inn』.
According to Dao Sheng (道生), the body of the Three Realms (三界) is the dwelling of wrong views, a place where evil resides. Regarding its inherent goodness, it is like another's inn. Seng Liang (僧亮) said, 『The fruits of humans and Devas (天, gods) are like temporary lodgings.』 Fa Yao (法瑤) said, 『The body of humans and Devas is obtained through delusion, originating outside of truth, and ultimately should return to emptiness, like an inn.』 Tan Ji (曇濟) said, 『In the midst of Samsara, it is not a place to stay for long, like another's inn.』 Zhi Xiu (智秀) said, 『Constantly understanding the causes of habits, not belonging to the family of birth and death, being a guest, the Five Skandhas (五陰) have the meaning of temporary dwelling, hence it is called an inn.』
『A child living as a dependent』.
According to Dao Sheng (道生), since one takes the inaction of the Tathagata (如來) as understanding, there is no bias or delusion in principle, like a child born in a dependent's place, called a dependent. Seng Liang (僧亮) said, 『The light of thought and wisdom arises from darkness, called 『dependent』. Although light and darkness are different, the understanding is the same, called 『one』. Surely inheriting the Buddha's family, called 『child』.』 Fa Yao (法瑤) said, 『Understanding relies on the Skandhas to arise, called 『dependent』, true and without duality, called 『one』.』 Tan Ji (曇濟) said, 『It is like thought and wisdom.』 Seng Zong (僧宗) said, 『The Bodhisattva (菩薩) dwells in this body of Skandhas, cherishing the understanding of permanence, bliss, self, and purity. This understanding is born from me, and in meaning is called 『child』.』 Bao Liang (寶亮) said, 『Thinking arises from hearing, called 『child』.』 Zhi Xiu (智秀) said, 『The understanding of permanence, bliss, self, and purity is unique, without the duality of birth and death, called 『one child』.』
『The owner of the inn drives him away and takes his property not long after』.
According to Dao Sheng (道生), wrong views are the root of accepting the body, the owner of the inn. Not removing his understanding, but like driving away. Seng Liang (僧亮) said
。無明是受生之本。譬主也。思慧去之漸遠。譬驅逐也。法瑤曰。身為其舍。邪識所造。謂之舍主。邪見誹謗。不信常住。為逐義也。寶亮曰。解惑相違。義若驅也。是知一豪之善。必不感生死明矣。慧朗曰。斷見與常解相違。而斷見是生死之主。故言主人驅客攜抱是兒欲至他國。案。一本云其產未久。僧亮曰。思慧始生。喻之未久。堅執不捨。況之攜抱。遠之常樂。取譬他國也。曇濟曰聞思二慧。相與一解。喻之攜抱也。修慧應得而未生。譬之慾向他國也。
于其中路遇惡風雨(至)蜂螫毒蟲之所唼食。
案。道生曰。五欲如風雨。諸結如寒苦。惡友如蚊虻也。僧亮曰。障思慧煩惱。譬之寒苦。煩惱之果。譬之唼食也。法瑤曰。佛道長遠。修難行苦行。譬之寒苦。不免魔之所惱。譬之唼食。僧宗曰。為邪學所抗折。譬風雨。未免煩惱吞噬善根。譬毒蟲也。道慧記曰。生死苦果。譬寒雨。六塵惡賊。譬毒蟲也。
經由恒河抱兒而度。
案。道生曰。懷耶嫉正。必以害加人。譬之河也。執真解而不顧險者。喻抱兒而度也。僧亮曰。已得有為修慧。而無為修慧未得。而無常難度。譬之恒河也。曇濟曰。河譬非常師教也。抱兒者。譬執思慧解也。僧宗曰。河譬小乘國也。外國法。若有異執。乃至不
【現代漢語翻譯】 現代漢語譯本：無明（avidyā，對實相的無知）是產生輪迴的根本。這好比一個主人。思慧（正確的思考和智慧）逐漸遠離無明，好比驅逐主人。法瑤說：『身體是房屋，邪惡的意識所造就，被稱為房屋的主人。邪見誹謗正法，不相信常住的真理，這就是驅逐的含義。』寶亮說：『理解與迷惑相互違背，其意義就像驅逐。』由此可知，即使是一絲一毫的善，也必定不會導致生死輪迴，這是很明顯的。慧朗說：『斷見（認為一切斷滅的錯誤見解）與常解（認為一切永恒不變的錯誤見解）相互違背，而斷見是生死輪迴的主人。』所以說主人被驅逐，客人抱著孩子想要去其他國家。案：有一個版本說『他的財產還沒有積累多久』。僧亮說：『思慧剛剛產生，比喻為時間不長。』堅決執著而不捨棄，比喻為抱著孩子。遠離無明的常樂境界，比喻為去其他國家。曇濟說：『聞慧（聽聞佛法的智慧）和思慧（思考佛法的智慧）相互結合，形成一種理解，比喻為抱著孩子。修慧（通過修行獲得的智慧）應該得到但還沒有產生，比喻為想要去其他國家。 在其中路途中遇到惡劣的風雨（直到）被蜜蜂和毒蟲叮咬。 案：道生說：『五欲（色、聲、香、味、觸五種慾望）就像風雨，各種煩惱就像寒冷和痛苦，惡友就像蚊子和虻蟲。』僧亮說：『障礙思慧的煩惱，比喻為寒冷和痛苦。煩惱的果報，比喻為被叮咬。』法瑤說：『佛道漫長而遙遠，修行艱難困苦，比喻為寒冷和痛苦。無法避免被魔所惱亂，比喻為被叮咬。』僧宗說：『被邪惡的學說所抗拒和折磨，比喻為風雨。無法避免煩惱吞噬善根，比喻為毒蟲。』道慧記說：『生死輪迴的苦果，比喻為寒冷和雨水。六塵（色、聲、香、味、觸、法六種塵境）惡賊，比喻為毒蟲。』 經過恒河，抱著孩子渡河。 案：道生說：『懷有邪見而嫉妒正法，必定會用傷害加害於人，比喻為恒河。』執著于真實的理解而不顧危險的人，比喻為抱著孩子渡河。僧亮說：『已經獲得了有為的修慧（通過有為法獲得的智慧），而無為的修慧（通過無為法獲得的智慧）還沒有獲得，無常的境界難以度過，比喻為恒河。』曇濟說：『恒河比喻為不正常的師長的教導。抱著孩子，比喻為執著于思慧的理解。』僧宗說：『恒河比喻為小乘的境界。』外國的法律，如果有什麼不同的執見，甚至不...
【English Translation】 English version: Ignorance (avidyā, unawareness of the true nature of reality) is the root of birth and death. It is like a master. Thoughtful wisdom (correct thinking and wisdom) gradually moving away from ignorance is like expelling the master. Fa Yao said: 'The body is the house, created by evil consciousness, and is called the master of the house. Evil views slander the correct Dharma and do not believe in the eternal truth, which is the meaning of expulsion.' Bao Liang said: 'Understanding and confusion contradict each other, and the meaning is like expulsion.' From this, it is clear that even a tiny bit of good will certainly not lead to birth and death. Hui Lang said: 'The view of annihilation (the wrong view that everything ceases to exist) contradicts the understanding of permanence (the wrong view that everything is eternal and unchanging), and the view of annihilation is the master of birth and death.' Therefore, it is said that the master is expelled, and the guest carries the child wanting to go to another country. Note: One version says 'his property has not been accumulated for long.' Seng Liang said: 'Thoughtful wisdom has just arisen, which is likened to not being long. Firmly clinging to it and not abandoning it is likened to carrying a child. The constant joy of being away from ignorance is likened to going to another country.' Tan Ji said: 'Hearing wisdom (wisdom from hearing the Dharma) and thoughtful wisdom (wisdom from contemplating the Dharma) combine to form an understanding, which is likened to carrying a child. Cultivation wisdom (wisdom gained through practice) should be obtained but has not yet arisen, which is likened to wanting to go to another country. In the middle of the road, encountering bad wind and rain (until) being stung by bees and poisonous insects. Note: Dao Sheng said: 'The five desires (form, sound, smell, taste, touch) are like wind and rain, all afflictions are like cold and suffering, and evil friends are like mosquitoes and gadflies.' Seng Liang said: 'The afflictions that hinder thoughtful wisdom are likened to cold and suffering. The karmic result of afflictions is likened to being stung.' Fa Yao said: 'The Buddha's path is long and distant, and practicing difficult asceticism is likened to cold and suffering. It is impossible to avoid being disturbed by demons, which is likened to being stung.' Seng Zong said: 'Being resisted and tormented by evil doctrines is likened to wind and rain. It is impossible to avoid afflictions devouring good roots, which is likened to poisonous insects.' Dao Hui Ji said: 'The suffering result of birth and death is likened to cold and rain. The six sense objects (form, sound, smell, taste, touch, and dharma) are evil thieves, which are likened to poisonous insects.' Crossing the Ganges River, carrying a child. Note: Dao Sheng said: 'Harboring evil views and being jealous of the correct Dharma will surely harm others, which is likened to the Ganges River.' A person who clings to true understanding regardless of danger is likened to carrying a child across the river. Seng Liang said: 'Having already obtained conditioned cultivation wisdom (wisdom obtained through conditioned dharmas), but unconditioned cultivation wisdom (wisdom obtained through unconditioned dharmas) has not yet been obtained, and the impermanent realm is difficult to cross, which is likened to the Ganges River.' Tan Ji said: 'The Ganges River is likened to the teachings of abnormal teachers. Carrying a child is likened to clinging to the understanding of thoughtful wisdom.' Seng Zong said: 'The Ganges River is likened to the realm of the Hinayana.' Foreign laws, if there are different views, even not...
共一河飲水。今譬趣他國者。事須經河。而通法大士。懷常解而求佛。亦宜權化異執也。
其水漂疾而不放舍。
案。僧亮曰。生滅事切。急於暴流。執解不捨。乃為奇特。
於是母子遂共俱沒。
案。僧亮曰。雖在無常之中。而能不生異見。若有誹謗法者。則沒命救之。法瑤曰。夫護法者。必居惡世多難之處。必為所嫉。而能雖被流漂。執解不捨。爰致喪命。遂使常住之解。不行於世。人法俱墜。義言母子俱沒也。僧宗曰。耶鋒盛遏于正說。遂使言屈當時。解不申顯。義如子沒。人被折辱。義如母沒也。
如是女人慈念功德命終之後生於梵天。
案。僧宗曰。善護常解之果報也。梵者言凈。即涅槃也。天者。第一義天。
文殊師利若有善男子(至)定是有為定是無為。
案。僧亮曰。若未見常理。但爾無言。則不長外惡。何用分別有為無為耶。此下出護法也。寶亮曰。若謂如來定是生滅有為。亦得言是斷滅無為也。又曰。不應云佛一向恒同有為。然佛定是無為也。曇愛曰。直案句云。勿說如來定是有為。應說定是無為也。僧宗曰。若但體常而迷跡。非所以為解也。若能說本不乖跡。解跡不背本。乃契中道也。故言不應定說。同於諸行。亦不得云一向不同。若一向
【現代漢語翻譯】 現代漢語譯本：
共飲一條河裡的水。現在譬如要到其他國家去，事情必須經過河流。而通達佛法的大士，懷抱著常住的理解而尋求佛法，也應該權巧變化來應對不同的執著。
河水湍急，不容放手。
按僧亮的說法：生滅之事緊迫，比暴烈的河流還要緊急。執著于理解而不放手，就顯得奇特了。
於是母子就一起沉沒了。
按僧亮的說法：即使身處無常之中，也能不產生不同的見解。如果有誹謗佛法的人，就捨命去救護。法瑤說：護法的人，必定身處惡世多難的地方，必定會被人嫉妒。即使被水流沖漂，執著于理解而不放手，以至於喪命，最終導致常住的理解不能在世間流傳，人和法都墜落了，這就是母子一起沉沒的含義。僧宗說：邪惡的鋒芒壓制了正當的說法，導致言論在當時被壓制，理解不能申明顯現，意義就像兒子沉沒一樣。人被折辱，意義就像母親沉沒一樣。
像這樣的女人，因為慈唸的功德，命終之後生於梵天（Brahma-loka，色界天的總稱）。
按僧宗的說法：這是善於守護常住理解的果報。梵，意思是清凈，也就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。天，指第一義天（Paramārtha-deva，指最高的真理）。
文殊師利（Manjusri，佛教菩薩名），如果有善男子（乃至）一定是『有為』（saṃskṛta，指有生滅變化的現象），一定是『無為』（asaṃskṛta，指沒有生滅變化的現象）。
按僧亮的說法：如果還沒有見到常住的道理，只是沉默不語，就不會增長外在的惡行，又何必分別『有為』和『無為』呢？以下是闡述護法。寶亮說：如果認為如來（Tathagata，佛的稱號）一定是生滅的『有為』，也可以說是斷滅的『無為』。又說：不應該說佛一向恒常地等同於『有為』，然而佛一定是『無為』。曇愛說：直接按照文句說，不要說如來一定是『有為』，應該說一定是『無為』。僧宗說：如果只是執著于本體的常住而迷惑於事跡，就不能算是理解。如果能夠說本體不違背事蹟，理解事蹟不背離本體，就契合了中道。所以說不應該一定說（如來）等同於諸行，也不可以說一向不同。如果一向
【English Translation】 English version:
They all drink from the same river. Now, for example, if one wants to go to another country, one must cross a river. And a great being who understands the Dharma (Buddhist teachings), cherishing the understanding of permanence while seeking the Buddha (enlightened one), should also skillfully adapt to different attachments.
The water flows swiftly and does not allow one to let go.
According to Sengliang: The matter of arising and ceasing is urgent, more urgent than a violent river. Holding onto understanding and not letting go is peculiar.
Then the mother and child both drowned together.
According to Sengliang: Even in the midst of impermanence, one can avoid generating different views. If there are those who slander the Dharma, one should risk one's life to protect it. Fa Yao said: Those who protect the Dharma must be in difficult places in evil times and will inevitably be envied. Even if swept away by the current, holding onto understanding and not letting go, even to the point of losing one's life, ultimately leads to the understanding of permanence not being spread in the world, and both the person and the Dharma fall. This is the meaning of the mother and child drowning together. Sengzong said: Evil forces suppress the correct teachings, causing speech to be suppressed at that time, and understanding cannot be clearly expressed, the meaning is like the son drowning. The person is humiliated, the meaning is like the mother drowning.
Such a woman, due to the merit of her compassionate thoughts, is reborn in the Brahma-loka (Brahma-loka, the general name for the form realm heavens) after death.
According to Sengzong: This is the result of skillfully guarding the understanding of permanence. Brahma (Brahma) means purity, which is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Heaven refers to the Paramārtha-deva (Paramārtha-deva, referring to the highest truth).
Manjusri (Manjusri, the name of a Buddhist bodhisattva), if there are good men (and so on) it must be 『saṃskṛta』 (saṃskṛta, referring to phenomena that have arising and ceasing), it must be 『asaṃskṛta』 (asaṃskṛta, referring to phenomena that do not have arising and ceasing).
According to Sengliang: If one has not yet seen the principle of permanence, but remains silent, one will not increase external evil deeds. Why then distinguish between 『saṃskṛta』 and 『asaṃskṛta』? The following explains protecting the Dharma. Baoliang said: If one thinks that the Tathagata (Tathagata, an epithet of the Buddha) is definitely the arising and ceasing 『saṃskṛta』, one can also say that it is the annihilationist 『asaṃskṛta』. He also said: One should not say that the Buddha is always constantly the same as 『saṃskṛta』, but the Buddha is definitely 『asaṃskṛta』. Tan'ai said: Directly follow the sentence and say, do not say that the Tathagata is definitely 『saṃskṛta』, one should say that it is definitely 『asaṃskṛta』. Sengzong said: If one only clings to the permanence of the essence and is confused by the traces, it cannot be considered understanding. If one can say that the essence does not contradict the traces, and understanding the traces does not deviate from the essence, then one is in accordance with the Middle Way. Therefore, one should not definitely say that (the Tathagata) is the same as all actions, nor can one say that it is always different. If always
不同。則傷跡也。如今未達。但自責而已也。
若正見者應說如來(至)生善法故生憐愍心故。
案。僧亮曰。說定是無為者。說常以化人所謂如上護法也。生善法者。以善化人。人得善命。是故如來。致有長壽之報。如八河之歸海矣。生憐愍者。慈護物命。是長壽之因。
如彼貧女在於恒河(至)不求梵天梵天自至。
案。慧朗述僧宗曰。不委悉合譬。但撮取要旨。舉以為誡勸也。
文殊師利如人遠行。
案。道生曰。此譬不說佛是有為。必以成無為義也。僧亮曰。秉常解以求佛。譬遠行也。法瑤曰。前譬護法者。顯揚無為。此譬隱覆有為也。始解未深。去佛懸遠。譬遠行也。僧宗曰。請門第五段也。
中路疲極。
案。道生曰。正見未濃。而邪心中起也。僧亮曰。經離生死。常解轉微也。寶亮曰。謂帶相修行者也。
寄止他舍臥寐之中。
案。道生曰。邪心內昏。譬臥寐也。僧亮曰。乘惑受報。非本所期。曰寄止。流遁既久。遂失常解。說佛為無常。譬眠寐也。曇濟曰。生死不可久處。為寄也。智秀曰。雖有微解。惑障慧眼。暫忘所懷。如昏寐也。
其室忽然大火卒起。
案。道生曰。害逼身命。喻火燒室也。僧亮曰。既生此謗謗。
【現代漢語翻譯】 現代漢語譯本： 不同，就會留下傷痕。如今尚未通達，只能自我責備。
如果具有正見的人，應該說如來（乃至）產生善法，因此產生憐憫之心。
按：僧亮說，說『定』是無為的人，是說『常』以教化他人，就像上面所說的護法一樣。產生善法，是用善來教化他人，他人因此得到好的命運。所以如來，才會有長壽的果報，就像八條河流歸於大海一樣。產生憐憫之心，是慈悲地保護眾生的生命，這是長壽的原因。
就像那位貧窮的女子在恒河邊（乃至）不求梵天，梵天自己到來。
按：慧朗敘述僧宗說，沒有完全按照比喻來解釋，只是提取了要點，舉出來作為告誡。
文殊師利，就像有人遠行。
按：道生說，這個比喻不是說佛是有為，而是必定要成就無為的意義。僧亮說，執著于『常』的理解來尋求佛，就像遠行一樣。法瑤說，前面的比喻是護法者，顯揚無為；這個比喻是隱覆有為。開始的理解不深，距離佛很遙遠，就像遠行一樣。僧宗說，這是請問篇的第五段。
中途疲憊不堪。
按：道生說，正見還不濃厚，而邪心生起。僧亮說，經歷生死，『常』的理解逐漸衰微。寶亮說，這是指帶著相狀修行的人。
寄住在別人家裡，在睡覺的時候。
按：道生說，邪心在內心昏昧，就像睡覺一樣。僧亮說，憑藉迷惑而承受果報，不是原本所期望的，所以說是『寄住』。流轉的時間長了，就失去了『常』的理解，說佛是無常，就像睡眠一樣。曇濟說，生死不是可以長久居住的地方，所以說是『寄』。智秀說，即使有微小的理解，也被迷惑遮蔽了智慧之眼，暫時忘記了所懷抱的，就像昏睡一樣。
他的房間忽然發生大火。
按：道生說，災害逼迫身命，比喻火燒房子。僧亮說，既然產生了這種誹謗，
【English Translation】 English version: Different, then it will leave a scar. Now not yet attained, only self-blame.
If one with right view should say the Tathagata (even to) generates good dharmas, therefore generates a compassionate mind.
Note: Sengliang said, to say 'fixed' is non-action, is to say 'constant' to transform others, like the above-mentioned Dharma protectors. Generating good dharmas is to use goodness to transform others, and others therefore obtain good destiny. Therefore, the Tathagata has the reward of longevity, like the eight rivers returning to the sea. Generating compassion is to compassionately protect the lives of beings, which is the cause of longevity.
Like that poor woman on the Ganges River (even to) not seeking Brahma, Brahma himself arrives.
Note: Huilang narrated that Sengzong said, not fully explaining according to the analogy, but extracting the main points, raising them as a warning.
Manjushri, like a person traveling far.
Note: Daosheng said, this analogy is not saying that the Buddha is conditioned, but must achieve the meaning of unconditioned. Sengliang said, clinging to the understanding of 'constant' to seek the Buddha, is like traveling far. Fayao said, the previous analogy is the Dharma protectors, manifesting non-action; this analogy is concealing action. The initial understanding is not deep, far from the Buddha, like traveling far. Sengzong said, this is the fifth section of the request chapter.
Exhausted in the middle of the road.
Note: Daosheng said, right view is not yet strong, and evil thoughts arise. Sengliang said, experiencing birth and death, the understanding of 'constant' gradually weakens. Baoliang said, this refers to those who practice with appearances.
Lodging in someone else's house, while sleeping.
Note: Daosheng said, evil thoughts are confused within, like sleeping. Sengliang said, receiving retribution through delusion, not originally expected, so it is said to be 'lodging'. After a long time of wandering, one loses the understanding of 'constant', saying that the Buddha is impermanent, like sleeping. Tanji said, birth and death is not a place to reside for long, so it is said to be 'lodging'. Zhixiu said, even if there is a slight understanding, it is obscured by delusion, temporarily forgetting what one holds, like being asleep.
Suddenly a great fire breaks out in his room.
Note: Daosheng said, disaster逼迫life, is like a fire burning a house. Sengliang said, since this slander has arisen,
殃及身也。法瑤曰。猶譬耶辨也。曇濟曰。始覺故言卒起。
即時驚寤。
案。道生曰。知非己招。如從眠寤也。僧亮曰。知禍由己招也。寶亮曰。怪耶辨之非。曰驚。尋理不然。曰寤也。道慧記曰。向以暫不緣。今還得解。
尋自思惟我於今者定死不疑。
案。僧亮曰。謂謗佛之罪。重不可滅。法瑤曰。執正解不從耶言。知必見害也。寶亮曰。謂若從耶道。必入地獄也。
具慚愧故以衣纏身。
案。道生曰。即以慚愧為衣也。若言佛是有為。無慚愧也。曰誓不重造。譬慚愧。還說佛常。䨱昔所短。喻纏身也。曇濟曰。以護常之言纏解常之也。
即便命終生忉利天(至)展轉常生安樂之處。
案。曇濟曰。慚愧故生天。護常故解脫。僧宗曰。結果報也。忉利天有卅二臣。譬表卅二相也。八十反者。八十種好也。大梵王者。梵名涅槃。王即佛。
以是緣故文殊師利(至)疾成阿耨多羅三藐三菩提。
案。僧宗曰。舉譬誡勸也。
爾時文殊師利法王子(至)具亦當䨱如來有為。
案。僧亮曰。佛開常宗。而純陀廣之。說得其致。故嘆也。僧宗曰。請門第六也。以火人譬。結與純陀也。法瑤曰。非直善其能言。亦美其深解也。物謂亡身為法。未
【現代漢語翻譯】 現代漢語譯本： 殃及自身。法瑤說：『就像耶辨一樣。』曇濟說：『因為最初的覺悟，所以說突然發生。』 立刻驚醒。 道生說：『知道不是自己招來的，就像從睡眠中醒來一樣。』僧亮說：『知道災禍是由自己招來的。』寶亮說：『奇怪耶辨的錯誤，稱為驚。尋求真理不是這樣，稱為醒。』道慧記說：『之前暫時沒有緣分，現在才得以理解。』 於是自己思考：『我現在必定會死，毫無疑問。』 僧亮說：『這是指誹謗佛的罪過，非常嚴重，無法消除。』法瑤說：『堅持正確的理解，不聽從耶辨的言論，知道必定會遭受災禍。』寶亮說：『如果聽從耶辨的道理，必定會墮入地獄。』 因為具有慚愧心，所以用衣服纏繞身體。 道生說：『就是用慚愧作為衣服。如果說佛是有為法，就沒有慚愧心。』說誓不重犯，譬如慚愧。還說佛是常住的，彌補以前的過失，比喻用衣服纏繞身體。曇濟說：『用守護常住之言，纏繞解釋常住之理。』 隨即命終，往生忉利天（一直）輾轉常生安樂之處。 曇濟說：『因為慚愧而生天，因為守護常住而解脫。』僧宗說：『這是結果的報應。忉利天有三十二位大臣，譬喻代表三十二相。八十反，是八十種好。大梵王，梵語是涅槃（Nirvana），王就是佛。』 因為這個緣故，文殊師利（Manjusri）菩薩（一直）迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。 僧宗說：『這是舉例告誡勸勉。』 當時，文殊師利（Manjusri）法王子（一直）也應當彌補如來（Tathagata）的有為。 僧亮說：『佛開創常宗，而純陀（Chunda）加以發揚，說得很有條理，所以讚歎他。』僧宗說：『這是請問的第六個問題。用火人來比喻，總結與純陀（Chunda）的關係。』法瑤說：『不只是讚美他能說，也讚美他理解深刻。』人們認為爲了佛法而犧牲生命，還沒有
【English Translation】 English version: Brings calamity upon oneself. Fa Yao said, 'It's like Ye Bian.' Tan Ji said, 'Because of the initial awakening, it is said to arise suddenly.' Immediately startled and awakened. Dao Sheng said, 'Knowing it was not self-inflicted is like awakening from sleep.' Seng Liang said, 'Knowing the disaster is caused by oneself.' Bao Liang said, 'Being surprised at Ye Bian's mistake is called 'startled.' Seeking the truth is not like that, it's called 'awakened'.' Dao Hui Ji said, 'Previously there was no connection, but now it can be understood.' Then he thought to himself, 'I am certainly going to die now, without a doubt.' Seng Liang said, 'This refers to the sin of slandering the Buddha, which is very serious and cannot be eliminated.' Fa Yao said, 'Adhering to the correct understanding and not listening to Ye Bian's words, knowing that one will certainly suffer calamity.' Bao Liang said, 'If one follows Ye Bian's teachings, one will certainly fall into hell.' Because he had a sense of shame and remorse, he wrapped his body in clothing. Dao Sheng said, 'It is using shame and remorse as clothing. If it is said that the Buddha is conditioned (有為, Youwei), there is no shame and remorse.' Saying 'vowing not to repeat the offense' is like shame and remorse. Also saying that the Buddha is eternal (常住, Changzhu), making up for past mistakes, is like wrapping the body in clothing. Tan Ji said, 'Using the words of protecting the eternal, wrapping the explanation of the eternal principle.' Immediately after death, he was reborn in the Trayastrimsa Heaven (忉利天, Daolitian) (and) constantly reborn in places of peace and happiness. Tan Ji said, 'Because of shame and remorse, he was born in heaven; because of protecting the eternal, he was liberated.' Seng Zong said, 'This is the retribution of the result. The Trayastrimsa Heaven has thirty-two ministers, which is a metaphor for the thirty-two marks (卅二相, San Shi Er Xiang). Eighty reversals are the eighty minor marks (八十種好, Ba Shi Zhong Hao). The Great Brahma King, Brahma is Nirvana (涅槃, Nirvana), and the King is the Buddha.' For this reason, Manjusri (文殊師利, Manjusri) Bodhisattva (一直) quickly attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anuttara-samyak-sambodhi). Seng Zong said, 'This is an example of admonishment and encouragement.' At that time, Manjusri (文殊師利, Manjusri), the Dharma Prince (一直) should also make up for the conditioned nature (有為, Youwei) of the Tathagata (如來, Tathagata). Seng Liang said, 'The Buddha initiated the Eternal School, and Chunda (純陀, Chunda) promoted it, speaking very logically, so he praised him.' Seng Zong said, 'This is the sixth question of inquiry. Using the fire person as a metaphor, summarizing the relationship with Chunda (純陀, Chunda).' Fa Yao said, 'It is not only praising his ability to speak, but also praising his deep understanding.' People think that sacrificing one's life for the Dharma has not
有其人。故結指純陀顯不遠。
有為無為且共置之(至)如是施者諸施中最。
案。僧亮曰。欲令廣上不食之義。故因催供。以顯之也。法瑤曰。上明如來無為。今因催供。以顯丈六非是無為。不同行相也。僧宗曰。此請門第七。催供也。寶亮曰。此下催供。第四段也。
若比丘比丘尼(至)應當清凈隨時給與。
案。僧亮曰。明時物凈物施。必成檀也。
如是速施即是具足(至)如來正爾當般涅槃。
案。僧亮曰。檀是法身種子。時物是檀種子也。多少者。上已說物。未明心地。今次說施有八種。如論文所釋。今明佛僧定清凈心。多是持戒人。但物多少不定耳。
純陀言文殊師利汝今何故(至)即是法身非為食身。
案。法瑤曰。文殊既催。恐物謂丈六全同凡人。故純陀復明但示同耳。豈實須哉。僧宗曰。純陀顯法身不食。乃引昔況今也。
爾時佛告文殊師利(至)善入甚深大乘經典。
案。寶亮曰。純陀言可佛意。故述成也。
文殊師利語純陀言(至)亦復悅可一切眾生。
案。僧亮曰。愛念生於偏著。今明如來理合則可。情無偏也。皆悉悅可者。言理未顯。故復詳之也。慧朗曰。此中遣念有三翻。此即第一遣偏念也。
文殊
【現代漢語翻譯】 現代漢語譯本：有這樣一個人，所以結指純陀（Cunda，人名）來顯示（佛陀）離去不遠了。
有為和無為姑且都放在一邊。（直到）像這樣的佈施是所有佈施中最好的。
按：僧亮說，想要闡明佛陀不食的意義，所以藉由催促供養來顯明這一點。法瑤說，前面說明如來是無為的，現在藉由催促供養，來顯明丈六金身並非無為，而是與眾生不同的行相。僧宗說，這是請法的第七個部分，催促供養。寶亮說，下面是催促供養的第四段。
如果比丘、比丘尼（直到）應當清凈地隨時給予。
按：僧亮說，說明時節因緣和清凈之物的佈施，必定能成就功德。
像這樣迅速佈施就是具足（直到）如來正要般涅槃。
按：僧亮說，佈施是法身的種子，時節因緣和清凈之物是佈施的種子。多少，前面已經說了佈施之物，但沒有說明心地。現在接著說佈施有八種，如論文所解釋的。現在說明佛和僧是決定清凈的，多數是持戒之人，只是佈施之物的多少不確定罷了。
純陀（Cunda）問文殊師利（Manjusri，菩薩名）：你現在為何（直到）就是法身，不是食身。
按：法瑤說，文殊（Manjusri）既然催促供養，恐怕人們認為丈六金身完全和凡人一樣，所以純陀（Cunda）再次說明只是示現相同而已，難道真的需要飲食嗎？僧宗說，純陀（Cunda）顯明法身不食，於是引用過去的情況來比況現在。
這時佛告訴文殊師利（Manjusri）：（直到）善於進入甚深的大乘經典。
按：寶亮說，純陀（Cunda）所言合乎佛意，所以佛加以肯定。
文殊師利（Manjusri）對純陀（Cunda）說：（直到）也同樣能使一切眾生喜悅。
按：僧亮說，愛念產生於偏頗的執著，現在說明如來合乎道理則認可，情感上沒有偏頗。都能夠使一切眾生喜悅，是說道理還沒有顯明，所以再次詳細說明。慧朗說，這裡遣除念頭有三種方式，這是第一種遣除偏頗的念頭。
文殊（Manjusri）
【English Translation】 English version: There is such a person. Therefore, pointing to Cunda (Cunda, a personal name) reveals that (the Buddha's) departure is not far off.
Let's set aside the conditioned and the unconditioned. (Until) such giving is the best of all givings.
Note: Sengliang said, 'He wants to clarify the meaning of the Buddha not eating, so he uses the urging of offerings to reveal this.' Fayaosaid, 'The above explains that the Tathagata is unconditioned. Now, by urging offerings, it is revealed that the sixteen-foot golden body is not unconditioned, but has a different appearance from sentient beings.' Sengzong said, 'This is the seventh part of requesting the Dharma, urging offerings.' Baoliang said, 'The following is the fourth section of urging offerings.'
If a Bhikkhu or Bhikkhuni (until) should be given purely and at any time.
Note: Sengliang said, 'Explaining that giving at the right time and with pure objects will surely accomplish merit.'
Giving quickly in this way is complete (until) the Tathagata is about to enter Parinirvana.
Note: Sengliang said, 'Giving is the seed of the Dharmakaya, and the right time and pure objects are the seeds of giving. As for the amount, the above has already spoken of the objects of giving, but has not explained the state of mind. Now, it goes on to say that there are eight kinds of giving, as explained in the treatise. Now it explains that the Buddha and the Sangha are definitely pure in mind, and most are those who uphold the precepts, but the amount of the objects of giving is uncertain.'
Cunda (Cunda) asked Manjusri (Manjusri, the name of a Bodhisattva): 'Why are you now (until) is the Dharmakaya, not the body of food?'
Note: Fayaosaid, 'Since Manjusri (Manjusri) is urging offerings, I am afraid that people think that the sixteen-foot golden body is completely the same as ordinary people, so Cunda (Cunda) explained again that it is only showing the same, does it really need food?' Sengzong said, 'Cunda (Cunda) shows that the Dharmakaya does not eat, so he cites the past situation to compare with the present.'
At this time, the Buddha told Manjusri (Manjusri): (until) is good at entering the profound Mahayana scriptures.
Note: Baoliang said, 'Cunda's (Cunda) words are in accordance with the Buddha's intention, so the Buddha affirmed it.'
Manjusri (Manjusri) said to Cunda (Cunda): (until) can also please all sentient beings.
Note: Sengliang said, 'Love and thought arise from biased attachment. Now it explains that the Tathagata agrees with reason, and there is no bias in emotion. Being able to please all sentient beings means that the principle has not yet been revealed, so it is explained in detail again.' Huilang said, 'There are three ways to dispel thoughts in this, and this is the first way to dispel biased thoughts.'
Manjusri (Manjusri)
師利言如來於汝(至)我與仁者俱行顛倒。
案。慧朗曰。此第二遣一切念也。
文殊師利如來無有愛念(至)即是諸佛智慧境界。
案。慧朗曰。此第三舉譬明無有相之念也。明駿案。自二人傍論以來至此。有三源。前辨常無常義。總拂有為之跡。以顯常住妙本。可請不可請義也。第二拂應身之跡。夫食以資身。若雖食而不食。豈身而是實耶。第三拂應心之跡。寄悅可之。以表無念之念。故因此述成。以遣心跡。
文殊師利譬如國王(至)直欲試汝諸菩薩事。
案。僧亮曰。鳥譬佛也。無量由旬譬觀空也。海譬生死也。龜魚譬六道。己影譬應身。明空有兩息也。凡夫者。謂具縛者也。少智者。指二乘也。敬遺記。僧宗曰。此請門第八。拂二大士跡也。慧朗述僧宗曰。此中有兩譬。前明下不及上。以鳥譬明上能知下也。後文殊自拂跡也。
爾時世尊從其面門(至)純陀聞已悲塞默然。
案。僧亮曰。純陀昔愿最後設供。申述常住。言理已顯。不滅現滅。不食現食。其粗周矣。今文殊先發。然後口告也。法瑤曰。前文殊催純陀設供。為純陀所訶。似若文殊前言為虛。是則丈六之身。復都不受人施也。時會之供。便為空設。不遂素心。是故放光照文殊身。以證文殊向言不虛。
【現代漢語翻譯】 現代漢語譯本：師利（Śrī，人名）說：『如來對於你……』直到『我和仁者都顛倒了。』
慧朗的註解說：『這是第二點，遣除一切念頭。』
文殊師利（Mañjuśrī，菩薩名）說：『如來沒有愛念……』直到『這就是諸佛的智慧境界。』
慧朗的註解說：『這是第三點，用比喻來說明沒有相的念頭。』明駿的註解說：『從二人旁論以來到這裡，有三個源頭。前面辨析常與無常的意義，總括地拂去有為的痕跡，來顯現常住的妙本，說明可請與不可請的意義。第二是拂去應身的痕跡。食物用來滋養身體，如果雖然吃了卻像沒吃一樣，那這身體難道是真實的嗎？第三是拂去應心的痕跡，寄託在悅可之上，來表達無念的念頭。所以因此來敘述完成，用來遣除心跡。』
文殊師利說：『譬如國王……』直到『只是想試探你們這些菩薩的事情。』
僧亮的註解說：『鳥比喻佛，無量由旬比喻觀空，海比喻生死，龜魚比喻六道，自己的影子比喻應身，說明空有兩方面的訊息。凡夫，是指具縛的人。少智的人，是指二乘。』敬遺記。僧宗說：『這是請門的第八點，拂去二位大士的痕跡。』慧朗敘述僧宗說：『這裡面有兩個比喻，前面說明下不及上，用鳥的比喻來說明上能知下。後面是文殊自己拂去痕跡。』
這時，世尊從他的面門……直到純陀（Cunda，人名）聽了之後悲傷哽咽，沉默不語。
僧亮的註解說：『純陀過去發願最後設供，申述常住的道理，說理已經顯明，不滅卻示現滅，不食卻示現食，大概就是這樣了。現在文殊先發問，然後佛才開口告知。』法瑤說：『前面文殊催促純陀設供，被純陀呵斥，好像文殊之前說的話是虛假的。那麼丈六之身，又完全不接受別人的施捨。當時的供養，便成了空設。不能遂其素來的心願。所以放光照文殊的身，來證明文殊之前說的話不是虛假的。』
【English Translation】 English version: Śrī said, 'The Tathāgata (如來, 'Thus Come One') towards you...' until 'Both I and the benevolent one are inverted.'
Hui Lang's annotation says, 'This is the second point, eliminating all thoughts.'
Mañjuśrī (文殊師利, a Bodhisattva's name) said, 'The Tathāgata has no loving thoughts...' until 'This is the realm of the wisdom of all Buddhas.'
Hui Lang's annotation says, 'This is the third point, using a metaphor to illustrate the absence of thoughts with form.' Ming Jun's annotation says, 'From the side discussion of the two individuals to this point, there are three sources. The first distinguishes the meaning of permanence and impermanence, comprehensively brushing away the traces of conditioned phenomena to reveal the wondrous essence of permanence, explaining the meaning of whether or not one can invite. The second is brushing away the traces of the manifested body. Food is used to nourish the body, but if one eats as if not eating, is this body truly real? The third is brushing away the traces of the responding mind, entrusting it to delight, to express the thought of no-thought. Therefore, it is narrated and completed to eliminate the traces of the mind.'
Mañjuśrī said, 'For example, a king...' until 'Just wanting to test you Bodhisattvas' affairs.'
Seng Liang's annotation says, 'The bird is a metaphor for the Buddha, immeasurable yojanas (由旬, a unit of distance) are a metaphor for contemplating emptiness, the sea is a metaphor for birth and death, turtles and fish are metaphors for the six realms, one's own shadow is a metaphor for the manifested body, illustrating the news of both emptiness and existence. Ordinary people refer to those who are bound. Those with little wisdom refer to the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna).' Jing Yi Ji. Seng Zong said, 'This is the eighth point of the invitation gate, brushing away the traces of the two great beings.' Hui Lang narrated Seng Zong saying, 'There are two metaphors here. The first explains that the lower cannot reach the higher, using the metaphor of the bird to illustrate that the higher can know the lower. The latter is Mañjuśrī himself brushing away the traces.'
At this time, the World Honored One from his facial door... until Cunda (純陀, a person's name) heard this and was saddened and choked, remaining silent.
Seng Liang's annotation says, 'Cunda previously vowed to make the final offering, elaborating on the principle of permanence, saying that the principle has already been revealed, not ceasing yet showing cessation, not eating yet showing eating, that's roughly it. Now Mañjuśrī asks first, and then the Buddha speaks and informs.' Fa Yao said, 'Previously, Mañjuśrī urged Cunda to make an offering, but was rebuked by Cunda, as if Mañjuśrī's previous words were false. Then the sixteen-foot body would not accept offerings from others at all. The offering at that time would become an empty gesture. Unable to fulfill his long-held wish. Therefore, he emits light to illuminate Mañjuśrī's body to prove that Mañjuśrī's previous words were not false.'
故宜催也。僧宗曰。請門第九。催供也。上來顯常拂跡既畢。物情不復滯跡也。雖食而知不食。故重放光。表跡必去也。道慧記曰。純陀向請住。而文殊傍論。事既已竟。今放此光。以酬其意也。既不許其請住。所以因光而催供也。慧朗述僧宗曰。從此下。訖琉璃珠譬。為下根開常住因果宗也。
佛告純陀汝所奉施(至)第二第三亦復如是。
案。法瑤曰。欲令速設。使時會各遂素心。故三告之。
爾時純陀聞佛語已(至)同聲勸佛莫般涅槃。
案。僧亮曰。恐一人之誠。不能仰感。故憑大眾令共請。
爾時世尊復告純陀莫大啼(至)有為之法多諸過患。
案。僧亮曰。非無所益。亂心迷道。非行者所宜。當觀其身。釋無益之旨也。汝身是所應。所應既不得。住應豈得住耶。寶亮曰。雜毒者。昔教生解。因果未分。亦言雜毒。就今經而談。金剛以下。雖明解非毒。而其體與苦未相分。故亦言雜毒。
於是純陀復白佛言(至)是故汝今不應啼泣。
案。僧亮曰。純陀重請之意。謂佛慈悲。以應苦眾生。今我現苦。所以愿佛留慈應也。佛答意。以去必有益。住則無益也。諸佛法爾者。以生滅為苦。無生滅為樂。故我滅此生滅之苦也。
爾時純陀復白佛言(至)䨱
【現代漢語翻譯】 現代漢語譯本：所以應該催促了。僧宗說：『請門第九』，是催促供養的意思。上面顯示常住、拂去痕跡已經完畢，物情不再滯留于痕跡。雖然吃飯，卻知道不是真吃，所以再次放光，表明示跡必定要離開。道慧記說：『純陀（Cunda）先前請求佛陀住世，而文殊菩薩在旁邊議論。事情既然已經結束，現在放此光，來酬謝他的心意。』既然不答應他請求住世，所以藉著光來催促供養。慧朗引述僧宗的話說：『從這以下，到琉璃珠的比喻結束，是為下根之人開示常住的因果宗。』 佛告訴純陀（Cunda）：『你所奉獻的供養……』直到『第二第三次也是這樣。』 法瑤說：想要讓他趕快準備，使當時在場的人各自實現平素的心願，所以三次告訴他。 當時，純陀（Cunda）聽了佛的話后……直到『同聲勸請佛不要般涅槃。』 僧亮說：恐怕一個人的誠意，不能仰仗感動佛陀，所以憑藉大眾來共同請求。 當時，世尊又告訴純陀（Cunda）：『不要大聲啼哭……』直到『有為之法有很多過患。』 僧亮說：不是沒有利益，而是擾亂心智，迷惑道途，不是修行人所適宜的。應當觀察自身，解釋沒有利益的旨意。你的身體是所應捨棄的，所應捨棄的既然不能常住，應住的又怎麼能常住呢？寶亮說：『雜毒』，是指過去教導產生理解，因果沒有分清，也說是雜毒。就現在的經文來說，金剛以下，雖然明白理解不是毒，但是它的本體與苦沒有分離，所以也說是雜毒。 於是，純陀（Cunda）又對佛說……直到『所以你現在不應該啼哭。』 僧亮說：純陀（Cunda）再次請求的意思，是說佛有慈悲，應該救助受苦的眾生，現在我們現出苦相，所以希望佛陀留下慈悲來應化。佛回答的意思是，因為離去必定有益處，住留則沒有益處。諸佛的法則就是這樣，以生滅為苦，無生滅為樂，所以我滅除這生滅的苦。 當時，純陀（Cunda）又對佛說……直到䨱
【English Translation】 English version: Therefore, it is appropriate to urge him. Monk Zong said, 'The ninth gate of invitation' means urging the offering. Above, the manifestation of permanence and the removal of traces have been completed, and the feelings of beings no longer linger on the traces. Although eating, one knows that it is not real eating, so the light is released again, indicating that the manifestation of traces must depart. Dao Hui recorded, 'Cunda (Cunda) previously requested the Buddha to stay in the world, while Manjushri Bodhisattva discussed it from the side. Since the matter has been completed, now this light is released to repay his intention.' Since he did not agree to his request to stay, he used the light to urge the offering. Hui Lang quoted Monk Zong saying, 'From here below, until the analogy of the lapis lazuli pearl ends, it is to open up the cause and effect of permanence for those of lower capacity.' The Buddha told Cunda (Cunda), 'The offerings you have made...' until 'The second and third times are also like this.' Fa Yao said: Wanting him to prepare quickly, so that those present at the time could each fulfill their usual wishes, so he told him three times. At that time, Cunda (Cunda), having heard the Buddha's words... until 'In unison, they urged the Buddha not to enter Parinirvana.' Monk Liang said: Fearing that the sincerity of one person would not be able to move the Buddha, he relied on the masses to request together. At that time, the World Honored One again told Cunda (Cunda), 'Do not cry loudly...' until 'The Dharma of conditioned existence has many faults.' Monk Liang said: It is not that there is no benefit, but it disturbs the mind and confuses the path, which is not suitable for practitioners. One should observe one's own body to explain the meaning of no benefit. Your body is what should be abandoned, and since what should be abandoned cannot remain, how can what should remain remain? Bao Liang said: 'Mixed poison' refers to past teachings that produced understanding, but the cause and effect were not distinguished, so it is also called mixed poison. In terms of the current sutra, although it is clear that understanding is not poison below the Vajra, its substance is not separated from suffering, so it is also called mixed poison. Then, Cunda (Cunda) said to the Buddha... until 'Therefore, you should not weep now.' Monk Liang said: Cunda's (Cunda) intention in requesting again is that the Buddha has compassion and should help suffering beings. Now we manifest suffering, so we hope that the Buddha will leave compassion to respond. The Buddha's answer means that leaving will definitely be beneficial, while staying will not be beneficial. The Dharma of all Buddhas is like this, taking birth and death as suffering, and no birth and death as happiness, so I extinguish the suffering of birth and death. At that time, Cunda (Cunda) again said to the Buddha... until 䨱
思自惟復生慶悅。
案。僧亮曰。如來現同有為也。人知有身為苦。厭苦求滅。所益弘多。所以慶悅也。
佛贊純陀善哉善哉(至)速辦所施不宜久停。
案。僧亮曰。皆至是處者。現同起滅處也。皆如幻相者。令其觀空。以止悲戀之亂也。以方便力者。若諸法不空涉有。不名方便。佛心不應無著也。以佛心無著。證諸法空也。諸佛法爾者。證無著是佛果也。我今受汝食者。證方便。不食而受。蓋方便之益。僧宗曰。此下訖品。第十段領解也。
爾時純陀為諸眾生(至)從坐而去供辦食具。
案。僧亮曰。善已今施。必成佛福田也。涅槃難了。若檀行成就。自當了也。道慧記曰。純陀跡未善解設供之法。故攜文殊去也。
卷第五(純陀品下) 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六(哀嘆品捲上)
釋地動 出空不空空等十五法門 合正法寶城譬 釋伊字釋槃 釋若離若不離無常想義 釋五十七煩惱義
哀嘆品第三
案。慧朗述僧宗曰。從前品末放口光催供。訖珠譬。猶是請門明常。此為下根說也。有六段。第一放光催供。第二動地大眾哀嘆。第三說五譬譏請佛也。第四佛勸問又奪其所得也。第五比丘
【現代漢語翻譯】 思自惟復生慶悅。
案。僧亮曰。如來現同有為也。人知有身為苦。厭苦求滅。所益弘多。所以慶悅也。
佛贊純陀（Chunda，人名）善哉善哉(至)速辦所施不宜久停。
案。僧亮曰。皆至是處者。現同起滅處也。皆如幻相者。令其觀空。以止悲戀之亂也。以方便力者。若諸法不空涉有。不名方便。佛心不應無著也。以佛心無著。證諸法空也。諸佛法爾者。證無著是佛果也。我今受汝食者。證方便。不食而受。蓋方便之益。僧宗曰。此下訖品。第十段領解也。
爾時純陀（Chunda，人名）為諸眾生(至)從坐而去供辦食具。
案。僧亮曰。善已今施。必成佛福田也。涅槃（Nirvana，佛教術語，指解脫）難了。若檀行成就。自當了也。道慧記曰。純陀（Chunda，人名）跡未善解設供之法。故攜文殊（Manjusri，菩薩名）去也。
卷第五(純陀品下) 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六(哀嘆品捲上)
釋地動 出空不空空等十五法門 合正法寶城譬 釋伊字釋槃 釋若離若不離無常想義 釋五十七煩惱義
哀嘆品第三
案。慧朗述僧宗曰。從前品末放口光催供。訖珠譬。猶是請門明常。此為下根說也。有六段。第一放光催供。第二動地大眾哀嘆。第三說五譬譏請佛也。第四佛勸問又奪其所得也。第五比丘
【English Translation】 Reflecting on this, he felt joy arise again.
Commentary: Monk Liang said, 'The Tathagata (如來，another name for the Buddha) appears the same as conditioned existence. People know that having a body is suffering, and they detest suffering and seek cessation. The benefit is vast, therefore there is joy.'
The Buddha praised Chunda (純陀，a personal name), 'Excellent, excellent!' (to) 'Quickly prepare the offering and do not delay.'
Commentary: Monk Liang said, 'Those who all arrive at this place are present at the place of arising and ceasing. All are like illusions, causing them to contemplate emptiness in order to stop the chaos of grief and attachment. Using skillful means, if the dharmas are not empty and involve existence, they are not called skillful means. The Buddha's mind should not be without attachment. Because the Buddha's mind is without attachment, he proves that all dharmas are empty. The Buddhas are naturally like this, proving that non-attachment is the fruit of Buddhahood. My now receiving your food proves skillful means. Receiving without eating is the benefit of skillful means.' Monk Zong said, 'From here to the end of the chapter is the tenth section of understanding.'
At that time, Chunda (純陀，a personal name), for the sake of all beings, (to) departed from his seat to prepare the food.
Commentary: Monk Liang said, 'Good, now giving, will surely become a field of merit for Buddhahood. Nirvana (涅槃，Buddhist term for liberation) is difficult to understand. If the practice of giving is accomplished, it will naturally be understood.' Dao Hui recorded, 'Chunda's (純陀，a personal name) actions have not yet well understood the method of preparing offerings, therefore he took Manjusri (文殊，a Bodhisattva's name) with him.'
Volume 5 (Lower Section of the Chunda Chapter) Taisho Tripitaka Volume 37, No. 1763, Collected Commentaries on the Mahaparinirvana Sutra
Collected Commentaries on the Mahaparinirvana Sutra, Volume 6 (Upper Section of the Lamentation Chapter)
Explanation of the Earthquakes; Exposition of the Fifteen Dharma Gates of Emptiness and Non-Emptiness, Emptiness and Equality; Combining the Parable of the City of the True Dharma Jewel; Explanation of the Letter 'I'; Explanation of Nirvana; Explanation of the Meaning of Impermanence Whether Separated or Not Separated; Explanation of the Meaning of the Fifty-Seven Afflictions
Chapter 3: Lamentation
Commentary: Hui Lang narrated Monk Zong's words, 'From the end of the previous chapter, emitting light from the mouth to urge the offering, to the end of the pearl parable, it is still the gate of invitation clarifying permanence. This is for those of lower capacity. There are six sections. The first is emitting light to urge the offering. The second is the earthquake and the lamentation of the assembly. The third is speaking of five parables to criticize inviting the Buddha. The fourth is the Buddha encouraging questions and also taking away what they have gained. The fifth is the Bhikshus (比丘，Buddhist monks)'
嘆昔教。第六說勝修也。敬遺記僧宗曰。哀嘆品初。猶屬前品純陀騰大眾請。是第二請門明常也。從複次比丘若有疑惑以下。是開宗中。第三勸奪門明常也。有四別。第一奪果。第二奪因。第三舉寶珠譬。成昔果所以虛也。第四結會二教也。寶亮曰。大分此品有七段。第一說偈及長行。陳己之苦譏請佛也。第二佛即勸舍昔之所得修也。第三比丘還更請佛住世。教我修方也。第四佛復勸令但隨佛教。修三勝修。必獲常果也。第五比丘復請若佛果是常者。何不住世。示我勝修耶。第六更勸明今日滅度。為汝有偏執之病。汝但莫保昔日所行為實也。既三勸三請竟。眾人始懷一疑雲。理若果然者。佛初出生。何不早為我說。第七便會通古今也。道慧記曰。大分此品為四段。第一大眾哀嘆。第二佛開涅槃宗。第三說勝修。第四會通也。又曰。分為九段。第一將欲涅槃。所以動地。第二大眾說偈及譬請佛。第三佛說兩偈。止其悲請。第四若有疑惑。開常無常之端。發於眾疑。勸其令問。即說三點涅槃也。第五比丘未能受故。所以還嘆昔教為是也。第六佛為說勝三修法也。第七比丘更請佛住。佛以迦葉。當爲依止。止其兩請也。第八還以珠譬。勸其令舍昔之所修。修今勝修也。第九會通昔日不得即說。今日得說之意也。后六段自相屬
【現代漢語翻譯】 現代漢語譯本 嘆昔教（感嘆過去所學的教法）。第六說勝修也（第六部分是關於殊勝修行的解說）。敬遺記僧宗曰（敬遺記僧宗說）：『哀嘆品初（《哀嘆品》的開始），猶屬前品純陀騰大眾請（仍然屬於前面一品中純陀勸請大眾的部分），是第二請門明常也（是第二次勸請，闡明常的道理）。從複次比丘若有疑惑以下（從『複次，比丘，若有疑惑』以下），是開宗中（是開啟宗義的部分），第三勸奪門明常也（第三次勸導，破除對常的執著，從而闡明常的道理）。有四別（有四個區別）：第一奪果（破除對果的執著），第二奪因（破除對因的執著），第三舉寶珠譬（舉寶珠的比喻），成昔果所以虛也（說明過去所證得的果是虛幻的）。第四結會二教也（第四是總結並融合兩種教法）。』寶亮曰（寶亮說）：『大分此品有七段（大致可以將這一品分為七段）：第一說偈及長行（第一部分是說偈頌和長行文），陳己之苦譏請佛也（陳述自己的苦惱，並責備勸請佛陀住世的行為）。第二佛即勸舍昔之所得修也（第二部分是佛陀勸告他們捨棄過去所修得的，而修習新的法門）。第三比丘還更請佛住世（第三部分是比丘們再次勸請佛陀住世），教我修方也（教導我們修行的方向）。第四佛復勸令但隨佛教（第四部分是佛陀再次勸告他們，只要遵循佛陀的教導），修三勝修（修習三種殊勝的修行），必獲常果也（必定能獲得常的果報）。第五比丘復請若佛果是常者（第五部分是比丘們再次勸請，如果佛果是常的），何不住世（為什麼不住世呢），示我勝修耶（向我們展示殊勝的修行呢）。第六更勸明今日滅度（第六部分是進一步勸告，說明今天涅槃），為汝有偏執之病（是因為你們有偏執的毛病），汝但莫保昔日所行為實也（你們不要執著於過去所修行的法門才是真實的）。既三勸三請竟（經過三次勸告和三次勸請之後），眾人始懷一疑雲（眾人開始產生一個疑問），理若果然者（如果道理真是這樣），佛初出生（佛陀最初出生的時候），何不早為我說（為什麼不早點為我們說呢）。第七便會通古今也（第七部分是會通過去和現在的教法）。』道慧記曰（道慧記說）：『大分此品為四段（大致可以將這一品分為四段）：第一大眾哀嘆（第一部分是大眾的哀嘆），第二佛開涅槃宗（第二部分是佛陀開示涅槃的宗義），第三說勝修（第三部分是解說殊勝的修行），第四會通也（第四部分是會通）。』又曰（又說）：『分為九段（可以分為九段）：第一將欲涅槃（第一部分是佛陀將要涅槃，所以大地震動），所以動地（所以大地震動）。第二大眾說偈及譬請佛（第二部分是大眾說偈頌和譬喻，勸請佛陀住世）。第三佛說兩偈（第三部分是佛陀說了兩首偈頌），止其悲請（阻止他們的悲傷和勸請）。第四若有疑惑（第四部分是如果有人有疑惑），開常無常之端（開啟常與無常的端緒），發於眾疑（引發大眾的疑問），勸其令問（勸他們提問），即說三點涅槃也（就解說三點涅槃的道理）。第五比丘未能受故（第五部分是比丘們不能接受這個道理），所以還嘆昔教為是也（所以還是讚歎過去的教法才是正確的）。第六佛為說勝三修法也（第六部分是佛陀為他們解說殊勝的三種修行方法）。第七比丘更請佛住（第七部分是比丘們再次勸請佛陀住世），佛以迦葉（佛陀以迦葉尊者），當爲依止（應當作為他們的依靠），止其兩請也（阻止了他們的兩次勸請）。第八還以珠譬（第八部分是再次用寶珠的比喻），勸其令舍昔之所修（勸他們捨棄過去所修行的），修今勝修也（修習現在殊勝的修行）。第九會通昔日不得即說（第九部分是會通過去不能立即解說），今日得說之意也（今天才能解說的意義）。』后六段自相屬（後面的六段是相互關聯的）。
【English Translation】 English version Lamenting the Past Teachings. The Sixth Speaks of Superior Practice. Jingyiji Sengzong says: 'The beginning of the 'Lamentation Chapter' still belongs to the previous chapter, where Cunda (Chunda, a blacksmith who offered the Buddha his last meal) urges the assembly to request, which is the second request, clarifying the principle of permanence. From 'Furthermore, monks, if there are doubts' onwards, it is within the opening of the doctrine, the third exhortation to relinquish, clarifying the principle of permanence. There are four distinctions: first, relinquishing the fruit; second, relinquishing the cause; third, using the analogy of the precious jewel to show that the past fruit is therefore illusory; fourth, concluding and integrating the two teachings.' Baoliang says: 'Broadly, this chapter has seven sections: first, reciting verses and prose, expressing one's own suffering and criticizing the request to the Buddha; second, the Buddha immediately advises to abandon the past attainments and practice; third, the monks further request the Buddha to remain in the world, teaching us the method of practice; fourth, the Buddha again advises to simply follow the Buddha's teachings, practicing the three superior practices, and one will surely obtain the permanent fruit; fifth, the monks further request that if the Buddha's fruit is permanent, why not remain in the world and show us the superior practice; sixth, further advising to clarify that today's passing into Nirvana is because you have the disease of partial attachment, you should not cling to the past practices as real; after three exhortations and three requests, the assembly begins to harbor a doubt, saying, 'If the principle is indeed so, why didn't the Buddha speak to us earlier when he was first born?' seventh, then integrating the past and present.' Daohuiji says: 'Broadly, this chapter is divided into four sections: first, the assembly's lamentation; second, the Buddha opens the doctrine of Nirvana; third, speaking of superior practice; fourth, integration.' He also says: 'Divided into nine sections: first, the impending Nirvana, therefore the earth shakes; second, the assembly recites verses and uses analogies to request the Buddha; third, the Buddha speaks two verses, stopping their sorrowful requests; fourth, if there are doubts, opening the beginning of permanence and impermanence, eliciting the assembly's doubts, urging them to ask, that is, speaking of the three points of Nirvana; fifth, because the monks cannot accept it, they still praise the past teachings as correct; sixth, the Buddha speaks of the three superior practices; seventh, the monks further request the Buddha to remain, the Buddha says that Kashyapa (Mahakasyapa, one of the principal disciples of the Buddha) should be their reliance, stopping their two requests; eighth, again using the analogy of the jewel, urging them to abandon the past practices and practice the present superior practice; ninth, integrating the meaning that the past could not be spoken immediately, but today it can be spoken.' The last six sections are interrelated.
也。智秀曰。從此入長壽品。至童子迦葉問。正說之第二也。大意有六段。第一現動地。表佛必至。第二時眾說偈及五譬。請佛住世。第三佛舉諸法以勸問。第四說勝修以奪執也。第五說醫譬。會通古今。第六段重作六翻。舉法以勸也。法安曰。此品是開宗之第二段。有三別。第一譏請。從品初。訖伊字涅槃。第二執昔教請。從快說無常。訖三修也。第三舉今教為請。從如佛所說離四倒者。訖品也。三列之中各有兩翻。從始訖五譬。是請體。次從佛告比丘以下。答所請也。就第二請中。初從快說以下。執昔教以請也。我既不解。愿住世為說也。次從佛贊比丘以下。酬己所請。云但習今教。得離四倒也。就第三請中。初從離四倒者。訖隨佛入涅槃。謂若佛是常。常則不滅。云何不住。教導我耶。次從我以正法付囑迦葉。以酬己請也。明駿案。此品大分為五段。第一大眾見地動。知是表滅。乃哀嘆說五譬。以邀請佛也。第二佛說兩偈。止其哀嘆也。第三舉法勸問。訖珠譬也。第四時諸比丘。聞說珠譬。始悟于理。是以發問。昔日何以不即說耶。第五佛以新舊醫譬。會通古今也。就初段中。有三章。第一經家敘地動事。第二大眾說偈自陳。第三以五譬譏請也。就第二段中。有兩章。第一寄言激切。謂莫如凡夫也。第二以偈說
【現代漢語翻譯】 現代漢語譯本 也。智秀說：『從此進入《長壽品》，到童子迦葉提問。』這是正說的第二部分。大意分為六段。第一段，顯現大地震動，表示佛陀必定到來。第二段，當時的大眾誦說偈頌以及五個比喻，懇請佛陀住世。第三段，佛陀列舉諸法來勸導提問。第四段，講述殊勝的修行來破除執著。第五段，講述醫生的比喻，融會貫通古今。第六段，重複六種說法，列舉諸法來勸導。法安說：『此品是開宗的第二段，有三個區別。第一是譏諷勸請，從本品開始到「伊」字涅槃結束。第二是執著於過去的教義來勸請，從「快說無常」開始到「三修」結束。第三是舉出現在的教義作為勸請，從「如佛所說離四倒者」開始到本品結束。』這三列之中各有兩次反覆，從開始到五個比喻是勸請的主體。其次從『佛告比丘』以下，是回答所勸請的內容。就第二次勸請中，首先從『快說』以下，是執著於過去的教義來勸請。『我既然不理解，希望您住世為我們解說。』其次從佛陀讚歎比丘以下，是酬答自己所勸請的內容，說『只要學習現在的教義，就能脫離四倒。』就第三次勸請中，首先從『離四倒者』開始，到『隨佛入涅槃』結束，意思是『如果佛陀是常住的，常住就不會滅度，為什麼不住世教導我們呢？』其次從『我以正法付囑迦葉』，來酬答自己的勸請。明駿認為，此品大致分為五段。第一段，大眾見到大地震動，知道這是示現滅度，於是哀嘆並說了五個比喻，用來邀請佛陀。第二段，佛陀說了兩個偈頌，止息他們的哀嘆。第三段，列舉諸法勸導提問，到珠譬結束。第四段，當時的比丘們，聽聞了珠譬，才開始領悟其中的道理，因此發問，『過去為什麼不立即說呢？』第五段，佛陀用新舊醫生的比喻，融會貫通古今。就第一段中，有三個章節。第一章，經家敘述大地震動的事情。第二章，大眾誦說偈頌陳述自己的心意。第三章，用五個比喻來譏諷勸請。就第二段中，有兩個章節。第一章，寄託言語來激勵懇切，說『不要像凡夫一樣。』第二章，用偈頌來說明。
【English Translation】 English version Also. Zhixiu said, 'From here enters the 'Longevity Chapter,' until the question of Kumārajīva. This is the second part of the correct explanation.' The main idea is divided into six sections. The first section shows the earth shaking, indicating that the Buddha will surely arrive. The second section is when the assembly recites verses and five metaphors, requesting the Buddha to stay in the world. The third section is when the Buddha lists all dharmas to encourage questioning. The fourth section is about explaining superior practice to dispel attachments. The fifth section is about the metaphor of the doctor, integrating the past and present. The sixth section repeats six kinds of statements, listing dharmas to encourage. Fa'an said, 'This chapter is the second section of the opening, with three distinctions. The first is sarcastic invitation, from the beginning of the chapter to the end of 'I' character Nirvana. The second is clinging to past teachings to invite, from 'Quickly speak of impermanence' to the end of 'three practices.' The third is to present current teachings as an invitation, from 'Those who are apart from the four inversions as the Buddha said' to the end of the chapter.' Within these three columns, there are two repetitions each, from the beginning to the five metaphors is the main body of the invitation. Next, from 'The Buddha told the monks' onwards, is the answer to the invitation. In the second invitation, first from 'Quickly speak' onwards, is clinging to past teachings to invite. 'Since I do not understand, I hope you stay in the world to explain to us.' Next, from the Buddha praising the monks onwards, is to respond to one's own invitation, saying 'As long as you learn the current teachings, you can get rid of the four inversions.' In the third invitation, first from 'Those who are apart from the four inversions' onwards, to the end of 'Following the Buddha into Nirvana,' meaning 'If the Buddha is permanent, permanence will not be extinguished, why not stay in the world to teach us?' Next, from 'I entrust the Dharma to Kāśyapa,' to respond to one's own invitation. Mingjun believes that this chapter is roughly divided into five sections. The first section is when the assembly sees the earth shaking, knowing that this is a manifestation of extinction, so they lament and say five metaphors, used to invite the Buddha. The second section is when the Buddha speaks two verses, stopping their lamentation. The third section is to list dharmas to encourage questioning, ending with the pearl metaphor. The fourth section is when the monks at that time, after hearing the pearl metaphor, began to understand the truth, so they asked, 'Why didn't you say it immediately in the past?' The fifth section is when the Buddha uses the metaphor of the old and new doctors, integrating the past and present. In the first section, there are three chapters. The first chapter is when the sutra writer narrates the event of the earth shaking. The second chapter is when the assembly recites verses to state their intentions. The third chapter is to use five metaphors to satirize and invite. In the second section, there are two chapters. The first chapter is to entrust words to encourage earnestly, saying 'Don't be like ordinary people.' The second chapter is to use verses to explain.
法。止其哀情也。就第三段中。有五翻。第一舉法勸問。第二比丘執昔所得。不解今旨。第三佛說勝修。奪己所執。第四比丘聞勝聞奪。此則已昔為非佛今為是也。以己未解。仍復致請。謂佛正應住世。教我令解勝修。乃以命要請也。第五佛以珠譬。曉其迷也。第四第五段。不復開也。
純陀去已未久之頃(至)是故此地如是大動。
案。僧亮曰。佛與純陀。說常住感應之義。備于上文。純陀既去之後。疑者應發。而未即問者。冀佛稽延也。故現必去之徴催令問也。六種動義。備之華嚴經也。此中有兩意。前訖眾生心動。動中有聲。說大小之相也。從兜率天下。至如是大動。明必有大事也。學地有三種。無學地有三種。而五種已過。此第六也。法瑤曰。大士既去。無人扣發。是故動地。以表涅槃。速其勸請之端也。伊字涅槃。因斯而唱也。寶亮曰。此第七相也。此端來意。非為召眾。但時人見佛威光恬然。情意小惰。更現此相。以表必去也。此下訖老少二人譬。第一自陳己苦請。而譏佛也。有三意。第一說十一行偈半。正陳苦而請也。第二后兩行偈。明佛若在世。有除苦之益也。請竟佛默然故。第三更引事譏佛也。智秀曰。此第一段也。地中有此聲者。表兩義。一者令知今是大動。二者令知此動為涅槃相
【現代漢語翻譯】 現代漢語譯本 法。止息他們的哀傷之情。就第三段中，有五重含義。第一重，舉出佛法勸導提問。第二重，比丘執著於過去所學，不理解現在的旨意。第三重，佛陀宣說更殊勝的修行方法，破除他們所執著的。第四重，比丘聽到更殊勝的修行方法被宣說，過去所執著的被破除，因此認為過去所學是錯誤的，佛陀現在所說是正確的。因為自己沒有理解，仍然再次請求，認為佛陀正應該住世，教導他們理解更殊勝的修行方法，乃至於用性命來懇請。第五重，佛陀用寶珠來比喻，曉喻他們的迷惑。第四和第五段，不再展開說明。
純陀離開后不久（到）因此這個地方如此大地動。
僧亮說，佛陀與純陀，宣說常住感應的意義，已經在上文詳細說明。純陀離開之後，有疑問的人應該發問，但沒有立即發問，是希望佛陀能夠延遲住世。所以顯現必定離去的徵兆，催促他們提問。六種震動的意義，詳見《華嚴經》。這裡面有兩種含義。前面說完眾生的心動，震動中有聲音，說明大小的相狀。從兜率天降下，到如此大地動，說明必定有大事發生。學地有三種，無學地有三種，而五種已經過去，這是第六種。法瑤說，大士既然要離去，沒有人提問，所以震動大地，來表明涅槃，催促他們勸請佛陀住世。伊字涅槃，因此而唱出。寶亮說，這是第七種相。這個開端的來意，不是爲了召集大眾，只是當時的人們看到佛陀威光顯赫而安詳，情意有些懈怠，所以再次顯現這個相，來表明必定離去。下面到老少二人的比喻，第一是自己陳述苦難而請求，並且譏諷佛陀。有三重含義。第一重，宣說十一行半的偈頌，正是陳述苦難而請求。第二重，後面兩行偈頌，說明佛陀如果住世，有消除苦難的益處。請求完畢佛陀沉默不語，所以第三重，再次引用事例來譏諷佛陀。智秀說，這是第一段。地中出現這種聲音，表明兩種意義，一是讓他們知道現在是大震動，二是讓他們知道這種震動是涅槃的徵兆。
【English Translation】 English version The Dharma. To stop their sorrowful feelings. In the third section, there are five layers of meaning. First, using the Dharma to encourage questioning. Second, the Bhikkhus (Buddhist monks) cling to what they learned in the past, not understanding the present meaning. Third, the Buddha speaks of a superior practice, taking away what they cling to. Fourth, the Bhikkhus hear of the superior practice being spoken and what they clung to in the past being taken away, therefore considering what they learned in the past as wrong and what the Buddha now says as right. Because they do not understand, they request again, believing that the Buddha should stay in the world to teach them to understand the superior practice, even to the point of pleading with their lives. Fifth, the Buddha uses the analogy of a jewel to enlighten their confusion. The fourth and fifth sections are not elaborated further.
Not long after Chunda (name of a person) left (to) Therefore, this place greatly quaked.
Sangliang (name of a person) said that the Buddha and Chunda explained the meaning of permanence and responsiveness in detail in the previous text. After Chunda left, those with doubts should have asked, but they did not immediately ask, hoping that the Buddha would delay his stay in the world. Therefore, the sign of certain departure is shown to urge them to ask. The meaning of the six types of quakes is detailed in the Avatamsaka Sutra (Flower Garland Sutra). There are two meanings here. The previous discussion of the movement of sentient beings' minds, with sound in the quake, explains the appearance of size. From descending from Tushita Heaven (one of the six heavens of the desire realm) to such a great quake, it indicates that something significant is about to happen. There are three stages of learning, three stages of no-learning, and five have already passed; this is the sixth. Fa Yao (name of a person) said that since the great being is about to leave and no one is asking questions, the earth quakes to indicate Nirvana (state of enlightenment), urging them to request the Buddha to stay in the world. The 'I' (first letter of Sanskrit alphabet) -shaped Nirvana is thus proclaimed. Bao Liang (name of a person) said that this is the seventh sign. The intention of this beginning is not to gather the masses, but because people at that time saw the Buddha's majestic light as peaceful and their intentions were somewhat lax, this sign is shown again to indicate certain departure. Below, up to the analogy of the old and young men, the first is to state one's own suffering and request, and to criticize the Buddha. There are three meanings. First, reciting the eleven and a half lines of verse is precisely stating suffering and requesting. Second, the last two lines of verse explain that if the Buddha stays in the world, there is the benefit of eliminating suffering. After the request, the Buddha remains silent, so third, examples are cited again to criticize the Buddha. Zhi Xiu (name of a person) said that this is the first section. The sound in the earth indicates two meanings: one is to let them know that this is a great quake, and the other is to let them know that this quake is a sign of Nirvana.
也。慧朗曰。前品末放口光。此品初動也。皆是欲為下根人。重說常故也。從放口光訖偈。六段中。第一現涅槃相也。有三章。此第一章。
時諸天龍乾闥婆(至)如來見放舍猶如棄涕唾。
案。僧亮曰。明佛去之苦也。智秀曰。此下訖五譬。第二段。自陳哀嘆。以請佛也。
譬如日初出光明甚暉炎(至)譬如須彌山。
案。僧亮曰。佛若住世。有如是之益也。
世尊譬如國王生育諸子(至)唯愿久住不入涅槃。
案。僧亮曰。上兩章。備陳去留之損益。申己苦以請佛。而不蒙慈顧。此下訖長行。以五譬過佛也。第一明無善始令終之美。第二明以有為為苦。無為為樂。畏有為故。佛非無為也。第三說無為樂。以子在獄。父不得樂為譬也。第四慈而不等。第五都無慈也。法瑤曰。此譬自言雖得正見。而般若未具。請佛住世。成我般若也。僧宗曰。四部不一譬諸子。明慧不耶。喻端正也。初教定慧。令我修學。生我慧命應追勝慧。教以深理。則慧命不斷。佛今既去。勝慧不續。非殺如何。寶亮曰。我未免四魔。而佛見舍。豈非以子付旃陀羅耶。
世尊譬如有人善學諸論(至)則不復畏墮于地獄。
案。法瑤曰。此譬謂佛具足。若應住世。為我說之。如其涅槃。于諸法畏
【現代漢語翻譯】 現代漢語譯本：慧朗說，前一品結尾處釋放口光，這一品開頭震動，都是爲了給下根之人，再次宣說常道。從釋放口光到偈頌結束，分為六段。第一段是示現涅槃之相，有三個章節，這是第一章。
『時諸天龍乾闥婆（Gandharva，天神）……如來見放舍猶如棄涕唾。』
僧亮說，這是說明佛陀離去的痛苦。智秀說，從這裡到五個比喻結束，是第二段，陳述哀嘆，以此來請求佛陀住世。
『譬如日初出光明甚暉炎……譬如須彌山（Sumeru，佛教中的聖山）。』
僧亮說，佛陀如果住世，就會有這樣的利益。
『世尊譬如國王生育諸子……唯愿久住不入涅槃。』
僧亮說，上面兩章，詳細陳述了佛陀去留的損益，表達自己的痛苦來請求佛陀，卻沒有得到慈悲顧念。從這裡到長行結束，用五個比喻來責備佛陀。第一是說明沒有善始善終的美德。第二是說明以有為法為苦，以無為法為樂，因為畏懼有為法，所以佛陀不是無為法。第三是說無為法的快樂，用兒子在監獄裡，父親不得快樂來比喻。第四是不慈悲而且不平等。第五是完全沒有慈悲。法瑤說，這個比喻是說自己雖然得到了正見，但是般若（Prajna，智慧）還不完備，請求佛陀住世，成就我的般若。僧宗說，四部不一致，比喻為諸子，說明智慧不一致。比喻端正。最初教導定慧，讓我修學，生我的慧命，應該追求殊勝的智慧，教導我深刻的道理，那麼慧命就不會斷絕。佛陀現在既然要離去，殊勝的智慧就不能延續，這和殺害有什麼區別？寶亮說，我還沒有免除四魔，而佛陀卻要捨棄我，這難道不是把兒子交給旃陀羅（Chandala，賤民）嗎？
『世尊譬如有人善學諸論……則不復畏墮于地獄。』
法瑤說，這個比喻是說佛陀具足一切，如果應該住世，為我說這些道理，如果涅槃了，我就對一切法感到畏懼。
【English Translation】 English version: Huilang said, 'The previous chapter ended with the release of mouth-light, and this chapter begins with a tremor. Both are intended to re-explain the eternal truth for those of lower capacity. From the release of mouth-light to the end of the verses, there are six sections. The first section is the manifestation of Nirvana, which has three chapters, and this is the first chapter.'
'At that time, all the Devas (gods), Nagas (dragons), Gandharvas (celestial musicians)... The Tathagata (Buddha) sees abandonment as discarding phlegm and saliva.'
Sengliang said, 'This explains the suffering of the Buddha's departure.' Zhixiu said, 'From here to the end of the five metaphors is the second section, expressing lamentation to request the Buddha to stay in the world.'
'It is like the sun rising with brilliant and radiant light... It is like Mount Sumeru (the sacred mountain in Buddhism).'
Sengliang said, 'If the Buddha were to remain in the world, there would be such benefits.'
'World Honored One, it is like a king who begets many sons... I only wish that you would abide long and not enter Nirvana.'
Sengliang said, 'The above two chapters detail the gains and losses of the Buddha's departure and remaining, expressing one's own suffering to request the Buddha, but without receiving compassionate consideration. From here to the end of the prose, five metaphors are used to reproach the Buddha. The first is to explain the lack of virtue in not finishing well what was started well. The second is to explain that conditioned existence is suffering, and unconditioned existence is bliss. Because of fearing conditioned existence, the Buddha is not unconditioned. The third is to speak of the joy of unconditioned existence, using the analogy of a son in prison whose father cannot be happy. The fourth is being unkind and unequal. The fifth is having no kindness at all. Fiyao said, 'This metaphor means that although I have attained right view, Prajna (wisdom) is not yet complete. I request the Buddha to stay in the world to complete my Prajna.' Sengzong said, 'The four assemblies are not uniform, likened to the sons, indicating that wisdom is not uniform. It is likened to being upright. Initially, I was taught Samadhi (concentration) and Prajna, allowing me to cultivate and learn, giving birth to my wisdom-life. I should pursue superior wisdom and be taught profound principles, so that the wisdom-life will not be cut off. Now that the Buddha is leaving, superior wisdom cannot continue. How is this different from killing?' Baoliang said, 'I have not yet escaped the four Maras (demons), and the Buddha abandons me. Is this not like entrusting a son to a Chandala (outcaste)?'
'World Honored One, it is like someone who is well-versed in various treatises... then one will no longer fear falling into hell.'
Fiyao said, 'This metaphor means that the Buddha is complete. If he should remain in the world, he should explain these principles to me. If he enters Nirvana, I will fear all dharmas (teachings).'
而不說也。曇濟曰。如來如似畏有為也。
世尊譬如有人初學作務(至)云何如來得受安樂。
案。法瑤曰。此譬明我未得解脫。請佛住世。教我令得也。曇濟曰。喻小乘初業也。囹圄者無明也。有人問者菩薩也。敬遺記僧宗曰。聲聞教修行。斷諸煩惱。為初作也。彼人以能勤故。得罪于囹圄。今明雖斷粗惑。而細者不傾。故為陰果之所籠樊也。有人問之受何罪者。天下有無事。傍人為復顧問。不能為益。若世尊果去。則同傍人泛爾無慈者也。又釋。以慈悲為官也。寶亮曰。謂佛不應負誓者。昔發四弘願。處生死度一切眾生。云眾生病癒。我病乃除。今我幸是可度之數。而佛息化。豈不違誓耶。慧朗述僧宗曰。初學菩薩。懷大慈悲。誓為眾生。不捨生死。生死之應。必不可免。如官所收。若眾生得度。佛乃安樂。云何今日。獨離苦惱耶。有人問者。余大菩薩。問始行也。
世尊譬如醫王善解方藥(至)唯愿久住莫般涅槃。
案。法瑤曰。佛若不住。教我令得解脫者。則有秘吝。如彼醫也。曇濟曰。雖謂有慈。而心存勝負傷平等也。
世尊譬如老少病苦之人(至)久住於世勿入涅槃。
案。法瑤曰。此譬明己習學始。爾未成法身。請佛住世。咨問修學。法身可成。曇濟曰。若有慈
【現代漢語翻譯】 而且不說出來。曇濟（Tanji，人名）說：『如來好像是畏懼有為法一樣。』
世尊，譬如有一個人剛開始學習做事（至）云何如來得受安樂？』
案：法瑤（Fayao，人名）說：『這個比喻說明我還沒有得到解脫，請佛住世，教導我令我得到解脫。』曇濟（Tanji）說：『比喻小乘初業。囹圄（lingyu）是無明（wuming，佛教術語，指對真理的無知）。有人問者是菩薩（Pusa，佛教術語，指立志成佛的人）。』敬遺記僧宗（Jingyiji Sengzong，人名）說：『聲聞（Shengwen，佛教術語，指聽聞佛法而修行證果的人）教修行，斷除各種煩惱，是最初的作為。那個人因為能夠勤奮，所以得罪了囹圄。現在說明雖然斷除了粗重的迷惑，但是細微的迷惑沒有消除，所以被陰果所籠罩。』有人問他受了什麼罪，天下本無事，旁邊的人反而來反覆詢問，不能帶來益處。如果世尊真的離去，就如同旁邊的人一樣泛泛而無慈悲之心。』又解釋說：『以慈悲為官。』寶亮（Baoliang，人名）說：『認為佛不應該違背誓言。』昔日發了四弘願（sihongyuan，佛教術語，指四種廣大的誓願），處在生死中度化一切眾生，說『眾生的病好了，我的病才消除。』現在我幸運地是可以被度化的人，而佛卻停止教化，豈不是違背了誓言嗎？』慧朗（Huilang，人名）敘述僧宗（Sengzong）說：『初學的菩薩，懷著大慈悲心，發誓爲了眾生，不捨棄生死。生死的報應，必定不可避免，如同被官府所拘禁。如果眾生得到度化，佛才能安樂，為什麼今天卻獨自離開苦惱呢？』有人問者，是其餘的大菩薩，問剛開始修行的菩薩。
世尊，譬如醫王善解方藥（至）唯愿久住莫般涅槃（ban niepan，佛教術語，指佛或阿羅漢的去世）。』
案：法瑤（Fayao）說：『佛如果不住世，教導我令我得到解脫，那就是有秘吝，如同那個醫生一樣。』曇濟（Tanji）說：『雖然說有慈悲心，但是心裡存著勝負之心，傷害了平等心。』
世尊，譬如老少病苦之人（至）久住於世勿入涅槃（niepan，佛教術語，指佛教修行的最高境界）。』
案：法瑤（Fayao）說：『這個比喻說明自己學習剛剛開始，還沒有成就法身（fashen，佛教術語，指佛的真身），請佛住世，諮詢修學，法身就可以成就。』曇濟（Tanji）說：『如果有了慈悲心』
【English Translation】 And not say it. Tanji (a person's name) said, 'The Tathagata (Rulai, an epithet of the Buddha) seems to be afraid of conditioned phenomena.'
'World Honored One, it is like a person who is just beginning to learn to do things (to) How can the Tathagata receive peace and happiness?'
Note: Fayao (a person's name) said, 'This metaphor explains that I have not yet attained liberation. I beseech the Buddha to remain in the world and teach me so that I may attain it.' Tanji said, 'It is a metaphor for the initial practice of the Hinayana (Xiaocheng, a branch of Buddhism). Lingyu (prison) is ignorance (wuming, Buddhist term, referring to ignorance of the truth). The one who asks is a Bodhisattva (Pusa, Buddhist term, referring to someone who aspires to become a Buddha).' Jingyiji Sengzong (a person's name) said, 'The Sravaka (Shengwen, Buddhist term, referring to one who hears the Buddha's teachings and practices to attain enlightenment) teaches practice, cutting off all afflictions, which is the initial action. That person, because of diligence, offends the prison. Now it is explained that although coarse delusions are cut off, subtle ones are not eliminated, so they are enveloped by the fruits of the skandhas (yin, Buddhist term, referring to the five aggregates of existence).' Someone asks what crime he has committed. There is nothing wrong in the world, but bystanders repeatedly inquire, which does not bring benefit. If the World Honored One were to truly depart, it would be like bystanders being superficial and without compassion.' It is also explained as 'taking compassion as an official.' Baoliang (a person's name) said, 'It means that the Buddha should not break his vows.' In the past, he made the Four Great Vows (sihongyuan, Buddhist term, referring to the four vast vows), dwelling in samsara (shengsi, the cycle of birth and death) to liberate all sentient beings, saying, 'When the illnesses of sentient beings are healed, my illness will be cured.' Now I am fortunate to be among those who can be liberated, but the Buddha ceases to teach, wouldn't that be breaking his vows?' Huilang (a person's name) narrated Sengzong's words, 'A Bodhisattva who is just beginning to practice, cherishing great compassion, vows for the sake of sentient beings not to abandon samsara. The retribution of samsara is inevitable, like being imprisoned by the government. If sentient beings are liberated, the Buddha will be at peace. Why is he alone leaving suffering today?' The one who asks is another great Bodhisattva, asking the one who is just beginning to practice.
'World Honored One, it is like a great physician who is skilled in prescriptions (to) May you abide long and not enter Parinirvana (ban niepan, Buddhist term, referring to the death of a Buddha or Arhat).'
Note: Fayao said, 'If the Buddha does not remain in the world and teach me to attain liberation, then he is being secretive, like that doctor.' Tanji said, 'Although it is said that there is compassion, there is a mind of winning and losing, which harms equality.'
'World Honored One, it is like an old, young, sick, and suffering person (to) Abide in the world for a long time and do not enter Nirvana (niepan, Buddhist term, referring to the ultimate state of enlightenment).'
Note: Fayao said, 'This metaphor explains that my learning has just begun, and I have not yet attained the Dharmakaya (fashen, Buddhist term, referring to the body of the Dharma, the ultimate reality). I beseech the Buddha to remain in the world and consult on practice, so that the Dharmakaya can be attained.' Tanji said, 'If there is compassion'
者。則應救苦。今既舍苦。豈謂有慈也。
爾時世尊告諸比丘(至)遠離諸非法自慰受歡樂。
案。僧亮曰。以慈愍故。是以現滅。備之前文。但凡夫愛緣悲重。不可理悟。今偏告比丘。以厲諸人也。寶亮曰。此下第二勸也。有三意。第一戒時眾。第二總因果中勸。第三勸舍昔日所得。修今伊字也。此即第一對比丘。戒凡夫也。諸佛法爾者。有感則應。感盡歸真也。樂不放逸者。教令持戒守心。正憶念者。其修定。下句修慧也。智秀曰。此下第三段。正舉諸法。述佛本意。勸令問也。有三別。第一將欲使問。先兩偈。止其亂心也。第二廣舉諸法勸問。第三更舉異緣勸問。此即第一。止其哀亂也。
複次比丘若有疑惑(至)我當隨順為汝斷之。
案。道生曰。佛雖為純陀。說不滅之義。而諸比丘。執昔教不已。今將釋之。以明今昔之教。則妙善同也。說一切皆者。本為眾生著三界之惑。以遣不空之病耳。言跡既漫。理應致疑。今許其疑問。微言得顯。引背歸宗也。僧亮曰。開宗有略有廣。此廣勸問也。諸比丘觀四非常。斷疑成道。聞佛常住。應於此果生疑。則應問而無問者。必以昔說是實。若以昔說為實終不悟今教也。是故稱名。發其疑端。昔說一切空。今言不空。是可疑也。僧宗曰。此開宗
【現代漢語翻譯】 現代漢語譯本：這樣，就應該救濟他脫離痛苦。現在既然捨棄了他的痛苦，怎麼能說是有慈悲心呢？
這時，世尊告訴各位比丘（到）遠離各種非法，享受歡樂。
按：僧亮說，因為慈悲的緣故，所以示現滅度。這是爲了呼應前面的內容。只是凡夫俗子因為愛而悲傷，難以理解。現在特別告訴比丘，是爲了勉勵大家。寶亮說，下面是第二重勸告，有三重含義。第一是告誡當時的聽眾，第二是從總的因果關係中勸告，第三是勸告捨棄過去所得到的，修習現在的伊字法門。這也就是第一重，對比丘，告誡凡夫俗子。諸佛的法則是，有感應就會迴應，感應結束就回歸真如。『樂不放逸』，是教導他們持戒守心。『正憶念』，是修習禪定。下一句是修習智慧。智秀說，下面是第三段，正式舉出各種法，闡述佛陀的本意，勸導他們提問。有三個部分，第一是將要讓他們提問，先用兩首偈頌，止息他們混亂的心。第二是廣泛地舉出各種法來勸導他們提問，第三是再舉出不同的因緣來勸導他們提問。這也就是第一部分，止息他們的哀傷和混亂。
再次，比丘們，如果有什麼疑惑（到）我將隨順你們，為你們斷除疑惑。
按：道生說，佛陀雖然為純陀（Cunda，人名）說了不滅的意義，但是各位比丘，仍然執著於過去的教義不放。現在將要解釋它，來表明過去和現在的教義，是微妙而相同的。『說一切皆』，本來是爲了眾生執著於三界的迷惑，用來去除不空的病癥。言語的痕跡既然已經漫漶，理應產生疑惑。現在允許他們提問，精妙的言語才能顯現，引導背離的人迴歸本宗。僧亮說，開宗有簡略和廣博兩種，這是廣勸提問。各位比丘觀察四種非常，斷除疑惑，成就道果。聽到佛陀常住，應該對這個果位產生疑惑，那麼應該提問卻沒有提問的人，必定認為過去所說是真實的。如果認為過去所說是真實的，最終也不會領悟現在的教義。因此稱呼他們的名字，引發他們疑惑的開端。過去說一切皆空，現在說不空，這是可以疑惑的。僧宗說，這是開宗。
【English Translation】 English version: Thus, one should rescue him from suffering. Now that his suffering is abandoned, how can it be said that there is compassion?
At that time, the World Honored One told the Bhikshus (to) stay away from all illegalities and enjoy happiness.
Note: Sangliang said, because of compassion, it manifests extinction. This is to echo the previous content. It's just that ordinary people are saddened by love and it is difficult to understand. Now I am telling the Bhikshus specifically to encourage everyone. Baoliang said that the following is the second exhortation, which has three meanings. The first is to warn the audience at the time, the second is to exhort from the general cause and effect relationship, and the third is to exhort to abandon what was gained in the past and practice the current I-character Dharma. This is the first, comparing Bhikshus and warning ordinary people. The Dharma of all Buddhas is that there will be a response if there is a feeling, and the feeling will return to the true nature when it is over. 'Happy without negligence' is to teach them to uphold the precepts and guard their hearts. 'Right mindfulness' is to practice meditation. The next sentence is to practice wisdom. Zhixiu said that the following is the third paragraph, formally citing all Dharmas, expounding the Buddha's original intention, and encouraging them to ask questions. There are three parts. The first is to make them ask questions, first use two verses to stop their chaotic minds. The second is to widely cite all kinds of Dharmas to encourage them to ask questions, and the third is to cite different causes to encourage them to ask questions. This is the first part, stopping their grief and chaos.
Furthermore, Bhikshus, if there are any doubts (to) I will follow you and resolve them for you.
Note: Daosheng said that although the Buddha spoke of the meaning of non-extinction for Cunda (name of a person), the Bhikshus still clung to the past teachings. Now I am going to explain it to show that the past and present teachings are subtle and the same. 'Saying everything is' was originally for sentient beings to be attached to the confusion of the Three Realms, and used to remove the disease of non-emptiness. Since the traces of words have been blurred, doubts should arise. Now that they are allowed to ask questions, subtle words can be revealed, guiding those who deviate back to the sect. Sangliang said that there are two types of opening a sect: simple and broad. This is a broad encouragement to ask questions. The Bhikshus observe the four impermanences, eliminate doubts, and achieve the fruit of the Tao. Hearing that the Buddha is always present, they should have doubts about this fruit. Then those who should ask but do not ask must think that what was said in the past is true. If they think that what was said in the past is true, they will never understand the current teachings. Therefore, call their names to trigger the beginning of their doubts. In the past, it was said that everything is empty, but now it is said that it is not empty. This is doubtful. Sengzong said that this is the opening of the sect.
之中。第三也。前第一因施明常。第二純陀騰大眾請明常。今此第三勸奪門明常也。所以將奪而先勸問者。向以五譬譏佛。或言吝法。或謂慈偏。今勸其令問上開宗之旨。發今昔二教。顯二種不可請。既所未達。今應疑問也。生死虛假。終歸於空。涅槃圓極。湛然常存。為不空也。昔說無常。止於三界。今言無常。三界外也。昔以三無為為常。今明妙有以為常也。寶亮曰。此下第二舉因果。總勸問也。智秀曰。第二廣舉諸法。以勸問也。
亦當為汝先說甘露然後乃當入于涅槃。
案。道生曰。如必不疑不知問者。亦當自為汝說。終不使汝。遂墮疑惑也。僧亮曰。謂汝自有疑。而不能問。我當爲說。然後涅槃。寶亮曰。總答前五譬譏請意。自出世以來。說苦無常。除餘四倒。今說常樂具足入道。何致終始之譏耶。今昔所說。窮幽微之理。豈有畏法過耶。今入涅槃。廣為汝說甘露極理。令得常樂我凈之法。有何乖愿耶。今欲令汝識常。與文殊等。豈謂慈偏耶。出世已來。教爾正路。今復示汝甘露妙道。豈曰無慈耶。
諸比丘佛出世難人身難得(至)如求金沙優曇缽華。
案。僧亮曰。所謂將欲奪之。必固與之。僧宗曰。向來勸問。從此下奪也。有四段。第一奪果。第二奪因。第三舉寶珠譬。明昔
【現代漢語翻譯】 現代漢語譯本： 這是第三次勸請。第一次是因為施明常（通過佈施來闡明常），第二次是純陀（Cunda，人名）騰大眾請明常（純陀和大眾一起請求闡明常），現在這第三次是勸請奪門明常（勸請通過奪取的方式來闡明常）。之所以要先勸請再奪取，是因為之前用五種譬喻來譏諷佛，或者說佛吝惜佛法，或者說佛慈悲有偏頗。現在勸請他們提問，以開啟佛法的宗旨，闡發過去和現在的兩種教義，彰顯兩種不可請之處。既然過去沒有領悟，現在就應該提問。生死是虛假的，最終歸於空；涅槃是圓滿究竟的，湛然常存，所以不是空。過去所說的無常，僅限於三界之內；現在所說的無常，則超越了三界之外。過去以三無為（三種無為法）為常，現在闡明妙有才是常。寶亮（人名）說：『下面第二部分是舉出因果，總括地勸請提問。』智秀（人名）說：『第二部分廣泛地列舉諸法，以此來勸請提問。』 也將為你們先說甘露（不死之藥），然後才進入涅槃（佛教的最高境界）。』 道生（人名）說：『如果你們一定沒有疑惑，不知道該問什麼，我也應當親自為你們說，終究不會讓你們陷入疑惑。』僧亮（人名）說：『是說你們自己有疑惑，卻不能提問，我應當為你們說，然後才進入涅槃。』寶亮（人名）說：『總括地回答了之前用五種譬喻譏諷的請求之意。自從佛出世以來，所說的是苦和無常，是爲了去除其餘的四種顛倒。現在說常樂具足，是爲了進入正道，怎麼會有終始不一的譏諷呢？過去和現在所說的，窮盡了幽微的道理，難道會有畏懼佛法的過失嗎？現在進入涅槃，廣泛地為你們說甘露的極理，讓你們得到常樂我凈的佛法，有什麼違背願望的呢？現在想要讓你們認識常，與文殊（Manjusri，菩薩名）等同，難道是慈悲有偏頗嗎？出世以來，教導你們正路，現在又向你們展示甘露妙道，難道能說是沒有慈悲嗎？』 諸位比丘，佛出世很難，人身很難得（直到）就像尋求金沙（golden sand）和優曇缽華（udumbara flower）。』 僧亮（人名）說：『所謂將要奪取，必定先給予。』僧宗（人名）說：『之前是勸請提問，從這裡開始是奪取。有四個段落。第一是奪取果，第二是奪取因，第三是用寶珠來比喻，闡明過去。
【English Translation】 English version: This is the third exhortation. The first was because of Shi Mingchang (elucidating permanence through giving), the second was when Cunda and the assembly requested Mingchang (Cunda and the assembly together requested the elucidation of permanence), and now this third is an exhortation to seize the door to Mingchang (exhorting to elucidate permanence through the method of seizing). The reason for exhorting before seizing is that previously, five metaphors were used to ridicule the Buddha, either saying that the Buddha was stingy with the Dharma, or that his compassion was biased. Now, they are exhorted to ask questions to open up the essence of the Buddha's teachings, to expound the two teachings of the past and present, and to highlight the two aspects that cannot be requested. Since they did not understand in the past, they should ask questions now. Birth and death are false, ultimately returning to emptiness; Nirvana is perfect and ultimate, serene and ever-present, so it is not empty. The impermanence spoken of in the past was limited to the Three Realms; the impermanence spoken of now transcends the Three Realms. In the past, the Three Unconditioned Dharmas were considered permanent; now, it is clarified that wondrous existence is permanent. Bao Liang (name of a person) said: 'The second part below cites cause and effect, comprehensively exhorting to ask questions.' Zhi Xiu (name of a person) said: 'The second part extensively lists all dharmas, using this to exhort to ask questions.' 'I will also first speak the nectar (amrita, the medicine of immortality) for you, and then enter Nirvana (the highest state in Buddhism).' Dao Sheng (name of a person) said: 'If you certainly have no doubts and do not know what to ask, I should also personally speak for you, and will not let you fall into doubt.' Seng Liang (name of a person) said: 'It means that you have doubts yourself, but cannot ask. I should speak for you, and then enter Nirvana.' Bao Liang (name of a person) said: 'It comprehensively answers the meaning of the previous request ridiculed with five metaphors. Since the Buddha's appearance in the world, what has been spoken of is suffering and impermanence, in order to remove the remaining four inversions. Now, speaking of permanence, bliss, self, and purity being complete is for entering the right path. How can there be ridicule of inconsistency from beginning to end? What has been spoken of in the past and present exhausts the subtle and profound principles. Could there be a fault of fearing the Dharma? Now, entering Nirvana, I extensively speak for you the ultimate principle of nectar, allowing you to obtain the Dharma of permanence, bliss, self, and purity. What is there that violates the wishes? Now, wanting to let you recognize permanence, being equal to Manjusri (name of a Bodhisattva), is it said that compassion is biased? Since appearing in the world, I have taught you the right path, and now I show you the wondrous path of nectar. Can it be said that there is no compassion?' 'Monks, it is difficult for a Buddha to appear in the world, it is difficult to obtain a human body (until) like seeking golden sand and udumbara flower.' Seng Liang (name of a person) said: 'So-called about to seize, must first give.' Seng Zong (name of a person) said: 'Previously was exhorting to ask questions, from here onwards is seizing. There are four sections. The first is seizing the fruit, the second is seizing the cause, the third is using the jewel as a metaphor, clarifying the past.'
果所以是虛第四結會二教也。寶亮曰。此下第三偏勸舍昔所得果也。有四意。第一先嘆比丘能離五難。並勸也。第二正奪果。第三奪昔所行因。第四勸修取今常果也。智秀曰。此下訖如世伊字。第三別更舉異緣勸問也。有三章。一舉比丘德。第二舉比丘失。第三舉佛真實教敕。以勸問。
諸比丘離於八難得人身難(至)是故汝等不應放逸。
案。僧亮曰。向與今奪也。昔偏執以為足。更不進求。豈非空過放逸人耶。僧宗曰。比丘既勤勤請住。佛不許住。而乃勸問。所舉之理。非其境界。絕咨啟之方。乃退保所得。息進向之路。承其此念。故有空過之責。舉昔苦行。以顯大慈之難負。
汝等比丘云何莊嚴(至)值遇寶城取虛偽物。
案。僧亮曰。此譬廣上事也。城喻涅槃。僧宗曰。佛果排遣累。喻城之防非也。戒防身口外失。如墻也。定水為塹也。慧能決斷除惡。如俾倪也。保其所得。謂取虛偽物也。寶亮曰。第二奪果也。寶城無體。為眾寶所成。若一德不備。不得稱為大涅槃也。昔之所說。乃是涅槃因緣中說耳。
汝諸比丘勿以下心(至)未為正法除諸結使。
案。寶亮曰。此第三奪已昔日所因也。有四句。唯勸令忘懷兩修而德也。雖服袈裟者。此乃始學之初門非涉真之極路也
【現代漢語翻譯】 現代漢語譯本： 之所以說是虛幻的，是因為第四個結會是二教（兩種教義）的結合。寶亮說：『下面第三部分是勸導捨棄過去所獲得的果報，有四層意思。第一，先讚歎比丘能夠遠離五種困難，並加以勸導。第二，正式否定過去的果報。第三，否定過去所修行的因。第四，勸導修行以獲取如今常住的果報。』智秀說：『從下面開始到『如世伊字』結束，是第三部分，另外舉出不同的因緣來勸導提問。』分為三個章節。第一，舉出比丘的德行。第二，舉出比丘的過失。第三，舉出佛陀真實的教誨，以此來勸導提問。
『諸位比丘，遠離八難（八種障礙修行的境況）而獲得人身是很難的……因此你們不應該放逸。』
僧亮說：『這是否定過去和現在。過去偏執地認為已經足夠，不再進一步追求，難道不是虛度光陰、放逸之人嗎？』僧宗說：『比丘既然勤懇地請求佛陀住世，佛陀卻不答應，反而勸導提問，所舉出的道理，不是他們的境界。斷絕了請教的途徑，於是退守已得的果報，停止了前進的道路。』佛陀察覺到他們的這種想法，所以才會有虛度光陰的責備。舉出過去所修的苦行，是爲了顯示大慈悲難以報答。
『你們這些比丘，為何要用低下的心……遇到寶城（比喻涅槃）卻選取虛假的物品？』
僧亮說：『這個比喻是爲了廣泛地說明上面的事情。城比喻涅槃（Nirvana）。』僧宗說：『佛果（Buddha-fruit）排除各種牽累，就像城墻一樣可以防止外來的侵擾。戒律（Śīla）可以防止身口意三業的過失，就像城墻一樣。禪定（Dhyāna）就像護城河一樣。智慧（Prajñā）能夠決斷並消除邪惡，就像城樓上的女墻一樣。』保守自己所獲得的果報，就好像選取虛假的物品一樣。寶亮說：『第二是否定過去的果報。寶城沒有實體，是由各種珍寶所構成。如果缺少一種德行，就不能稱之為大涅槃（Mahāparinirvāṇa）。過去所說的，只是涅槃的因緣而已。』
『你們這些比丘，不要用低下的心……還沒有用正法（Dharma）去除各種煩惱。』
寶亮說：『這是第三部分，否定過去所修的因。』有四句話，只是勸導他們忘懷過去，同時修行兩種德行。即使是身穿袈裟的人，也只是開始學習的入門，而不是通往真理的最終道路。
【English Translation】 English version: The reason it is said to be illusory is that the fourth assembly is the combination of two teachings (two doctrines). Bao Liang said: 'The third part below is to advise abandoning the fruits obtained in the past, with four meanings. First, praise the Bhikshus (monks) for being able to stay away from the five difficulties, and advise them. Second, formally deny the past fruits. Third, deny the causes practiced in the past. Fourth, advise cultivating to obtain the current permanent fruit.' Zhi Xiu said: 'From below to the end of 'like the letter I in the world', is the third part, and other different causes are cited to encourage questioning.' It is divided into three chapters. First, cite the virtues of the Bhikshus. Second, cite the faults of the Bhikshus. Third, cite the Buddha's true teachings to encourage questioning.
'O Bhikshus, it is difficult to be separated from the eight difficulties (eight kinds of situations that hinder practice) and obtain a human body... Therefore, you should not be negligent.'
Seng Liang said: 'This is to deny the past and the present. In the past, they stubbornly thought it was enough and did not seek further progress. Aren't they wasting time and being negligent?' Seng Zong said: 'Since the Bhikshus diligently requested the Buddha to stay in the world, the Buddha did not agree, but instead encouraged questioning. The reasons cited are not their realm. Cutting off the way to ask for advice, they retreated to defend the fruits they had obtained, and stopped the road to progress.' The Buddha realized their thoughts, so there was the blame for wasting time. Citing the ascetic practices of the past is to show that great compassion is difficult to repay.
'Why do you Bhikshus adorn yourselves with a lowly mind... Encountering the treasure city (metaphor for Nirvana) but choosing false objects?'
Seng Liang said: 'This metaphor is to broadly explain the above things. The city is a metaphor for Nirvana (Nirvana).' Seng Zong said: 'The Buddha-fruit (Buddha-fruit) eliminates all kinds of burdens, just like a city wall can prevent external intrusions. Precepts (Śīla) can prevent the faults of body, speech, and mind, just like a city wall. Samadhi (Dhyāna) is like a moat. Wisdom (Prajñā) can decisively eliminate evil, just like the crenellations on the city tower.' Conserving the fruits one has obtained is like choosing false objects. Bao Liang said: 'The second is to deny the past fruits. The treasure city has no substance, but is composed of various treasures. If one virtue is lacking, it cannot be called Mahaparinirvana (Mahāparinirvāṇa). What was said in the past was only the cause and condition of Nirvana.'
'You Bhikshus, do not use a lowly mind... You have not yet removed all the afflictions with the right Dharma (Dharma).'
Bao Liang said: 'This is the third part, denying the causes practiced in the past.' There are four sentences, only to advise them to forget the past and cultivate both virtues at the same time. Even those who wear robes are only the beginning of learning, not the ultimate path to truth.
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汝諸比丘今當真實(至)種種煩惱病之良藥。
案。僧亮曰。真實事者。謂常理也。常理難解。既非散心怯弱所知。故須攝心也。唯有佛日能照。佛日沒已。汝等當爲無明所覆。云何能見耶。大地是眾生共報。佛法亦爾。本為眾生故求此。即眾生法已。僧宗曰。十力慧日沒者。謂時機難差也。草木為眾生用者。資益法藥。以除患也。既有法藥。所以時不可失也。寶亮曰。此第四勸修今因。取今果也。將欲勸修。先以一句誡敕竟。略出常住體相云。如來法性。真實不倒也。昔日亦云法性。而是斷滅之教。今日所明常果體。百非所不得。無有亦無無。謂一相無相。不斷不常。如此心緣。豈是顛倒耶。即生三法。為修因之方。謂精進攝心勇猛也。
我今當令一切眾生(至)悉皆安住秘密藏中。
案。僧亮曰。入者常住之理。昔為無常所覆。眾生不見。今得見故。名之為入也。僧宗曰。上略開常。未出常體。今既奪彼所得。宜顯其相也。秘密者。謂十地所不見。唯佛能了也。眾德蘊在圓果之中。義和藏也。寶亮曰。住者有三位。謂信見得也。何者。從外凡至九地。通名信住。第十地者。名為見住。唯佛乃居得住位也。
我亦復當安住是中入于涅槃。
案。僧亮曰。佛得常故。名為住
【現代漢語翻譯】 現代漢語譯本： 『你們這些比丘，現在應當瞭解真實（至）種種煩惱病的良藥。』
案：僧亮說：『真實的事，指的是常理。常理難以理解，不是散漫的心和怯弱的人所能理解的，所以需要收攝心神。只有佛的智慧之光才能照亮。佛的智慧之光熄滅后，你們將被無明所覆蓋，怎麼能看見呢？大地是眾生共同的果報，佛法也是如此。本來就是爲了眾生才求得佛法，這就是眾生之法。』僧宗說：『十力慧日（佛的智慧）熄滅，指的是時機難以把握。草木被眾生所用，指的是資益法藥，用來去除病患。既然有法藥，所以時機不可錯過。』寶亮說：『這是第四個勸修今因，取得今果。將要勸勉修行，先用一句誡敕結束。簡略地說明常住的體相，如如來的法性，真實不虛。』過去也說法性，但那是斷滅的教義。今天所說明的常果之體，百般否定都不能得到，既不是有也不是沒有，指的是一相無相，不斷不常。如此用心緣，怎麼會是顛倒呢？即生三法，作為修行的途徑，指的是精進、攝心、勇猛。』
『我現在應當令一切眾生（至）都安住在秘密藏中。』
案：僧亮說：『入，指的是常住的道理。過去被無常所覆蓋，眾生看不見。現在能夠看見，所以叫做入。』僧宗說：『上面簡略地開示了常，但沒有說明常的本體。現在既然奪取了他們所得到的，就應該顯現它的相狀。秘密，指的是十地菩薩都不能看見，只有佛才能瞭解。』各種功德蘊藏在圓滿的果實之中，意義和藏一樣。寶亮說：『住有三個階段，指的是信住、見住、得住。什麼是信住？從外凡到九地菩薩，都叫做信住。第十地菩薩，叫做見住。只有佛才處於得住的地位。』
『我也應當安住其中，進入涅槃。』
案：僧亮說：『佛得到常，所以叫做住。』
【English Translation】 English version: 『You Bhikshus, now you should truly understand (to) the good medicine for all kinds of afflictions and diseases.』
Commentary: Sangliang said, 『The true matter refers to the constant principle. The constant principle is difficult to understand, and it cannot be understood by a scattered mind or a timid person, so it is necessary to gather the mind. Only the sun of the Buddha's wisdom can illuminate it. After the sun of the Buddha's wisdom has set, you will be covered by ignorance, how can you see? The great earth is the common retribution of sentient beings, and so is the Buddha's Dharma. Originally, it was sought for the sake of sentient beings, and this is the Dharma of sentient beings.』 Sengzong said, 『The setting of the sun of the ten powers of wisdom (Buddha's wisdom) refers to the difficulty in grasping the opportunity. The use of plants and trees by sentient beings refers to the beneficial Dharma medicine used to remove ailments. Since there is Dharma medicine, the opportunity should not be missed.』 Baoliang said, 『This is the fourth exhortation to cultivate the cause now and obtain the fruit now. Before exhorting cultivation, it ends with a sentence of admonition. Briefly explain the characteristics of permanence, such as the Dharma-nature of the Tathagata, which is true and not false.』 In the past, Dharma-nature was also mentioned, but that was the doctrine of annihilation. The permanent fruit body explained today cannot be obtained by a hundred negations; it is neither existence nor non-existence, referring to one aspect without aspects, neither continuous nor discontinuous. With such a mind, how can it be inverted? The three Dharmas are produced as a way of cultivation, referring to diligence, concentration, and courage.』
『Now I shall cause all sentient beings (to) all abide in the secret treasury.』
Commentary: Sangliang said, 『Entering refers to the principle of permanence. In the past, it was covered by impermanence, and sentient beings could not see it. Now they can see it, so it is called entering.』 Sengzong said, 『The above briefly explained permanence, but did not explain the essence of permanence. Now that what they have obtained has been taken away, its appearance should be revealed. Secret refers to what even the Bodhisattvas of the ten grounds cannot see, and only the Buddha can understand.』 All kinds of merits are contained in the perfect fruit, and the meaning is the same as a treasury. Baoliang said, 『Abiding has three stages, referring to faith-abiding, seeing-abiding, and obtaining-abiding. What is faith-abiding? From ordinary beings to the ninth ground Bodhisattvas, all are called faith-abiding. The tenth ground Bodhisattva is called seeing-abiding. Only the Buddha is in the position of obtaining-abiding.』
『I shall also abide in this and enter Nirvana.』
Commentary: Sangliang said, 『The Buddha obtained permanence, so it is called abiding.』
也。為物涅槃佛不滅也。僧宗曰。向指大眾。今指如來。明同得不異耳。入者。謂丈六之跡。緣盡。反真。約應不現。故言入也。
何等名為秘密之藏(至)名入涅槃如世伊字。
案。道生曰。夫照極自然。居宗在上。上不可並。故橫必非矣。所除累。近則解脫。于下無不應。兼則色身是俱。非先後故。縱亦非也。三無離理故。別之尤非。是以湛然弗差。猶如伊字。既云常矣。豈有今滅。今滅非實。色身則存也。一言蔽諸。伊字之喻也。僧亮曰。若並者。身能發智。智用滿故。三法俱常。智功既勝。故不併也。縱亦不成者。身智之滅。無優劣故也。面上三目者。般若居上。身及解脫。二無勝故。並列在下。此釋三德相緣。得常之所由也。若別者不相因也。身得智。不由智得滅。是則俱無也。具此三法。所以謂安住也。名入涅槃者。謂常法無滅。為物故滅也。法瑤曰。三法各異者。體異則有分。有分則無常。豈宜各異而合成涅槃耶。又雖云一一非耳。然離此之外。亦更無也。僧宗曰。並不成者。明功用不同。縱不成者。明義無勝負也。別不成者。明無異體也。解脫亦非者。此總合前兩句。若言解脫功用即法身功用者非也。三法各異者。合第三若別句也。言解脫亦非有。唯主滅累一義。不收圓德。文句隱略。
【現代漢語翻譯】 現代漢語譯本： 也。對於萬物來說，佛的涅槃並非真正的滅亡。僧宗說：『之前指的是大眾，現在指的是如來，表明（如來和大眾）同樣證得真理，並無不同。』『入』指的是丈六金身的示現終結，因緣耗盡，迴歸真如本性。從應化的角度來說，就是不再顯現，所以說是『入』。
『何等名為秘密之藏（乃至）名入涅槃如世伊字？』
道生解釋說：『照達到極致，自然安住于本宗之上。這個『上』是不可並列的，所以橫向排列必定是不對的。所要去除的累贅，從近處來說就是解脫。在下方沒有不相應的。兼併則意味著色身是同時存在的，因為沒有先後之分，所以縱向排列也是不對的。三法（法身、般若、解脫）是不可分離的，所以分別排列尤其不對。因此，湛然不動，猶如伊字。既然說是常，怎麼會有現在的滅亡呢？現在的滅亡並非真實，色身仍然存在。』一言概括了伊字的譬喻。僧亮說：『如果並列，意味著身能生髮智慧，智慧的作用圓滿，所以三法都是常。智慧的功用既然殊勝，所以不併列。縱向排列也不成立，因為身和智慧的滅亡，沒有優劣之分。』面上三目，意味著般若居於上方，身和解脫，二者沒有勝劣之分，所以並列在下方。這是解釋三德相互依存，得以常住的原因。如果分別，則互不相干。身得到智慧，不由智慧得到滅亡，那麼就都歸於虛無了。具備這三法，所以說是安住。』『名入涅槃』，指的是常法沒有滅亡，爲了教化眾生而示現滅亡。
法瑤說：『三法各自不同，本體不同則有分割，有分割則無常。怎麼能各自不同而合成為涅槃呢？』又說：『即使說一一都不是，然而離開這些之外，也沒有其他的了。』僧宗說：『並列不成，說明功用不同。縱向不成，說明意義上沒有勝負。分別不成，說明沒有不同的本體。』『解脫亦非』，這是總合前兩句。如果說解脫的功用就是法身的功用，那是不對的。『三法各異』，是總合第三句『若別』。說解脫並非實有，只是滅除累贅的一個方面，沒有包含圓滿的功德，文句隱晦簡略。
【English Translation】 English version: 'Also. For all things, the Nirvana of the Buddha is not a true extinction.' Sangzong said, 'Previously it referred to the masses, now it refers to the Tathagata, indicating that (the Tathagata and the masses) equally attain the truth and are no different.' 'Entering' refers to the end of the manifestation of the sixteen-foot golden body, the exhaustion of conditions, and the return to the true nature. From the perspective of manifestation, it means no longer appearing, so it is said to 'enter'.
'What is called the secret treasury (up to) the name entering Nirvana like the letter 'I' in the world?'
Daosheng explained, 'Illumination reaches its extreme, naturally dwelling above the original principle. This 'above' cannot be juxtaposed, so horizontal arrangement must be incorrect. The burden to be removed, in the near term, is liberation. There is nothing below that does not correspond. Combining means that the physical body exists simultaneously, because there is no distinction between before and after, so vertical arrangement is also incorrect. The three dharmas (Dharmakaya, Prajna, Liberation) are inseparable, so separate arrangement is especially incorrect. Therefore, it is still and unchanging, like the letter 'I'. Since it is said to be constant, how can there be present extinction? Present extinction is not real, the physical body still exists.' One sentence summarizes the metaphor of the letter 'I'. Sangliang said, 'If juxtaposed, it means that the body can generate wisdom, and the function of wisdom is complete, so the three dharmas are all constant. Since the function of wisdom is superior, it is not juxtaposed.' Vertical arrangement is also not established, because the extinction of body and wisdom has no distinction between superior and inferior.' The three eyes on the face mean that Prajna is above, and body and liberation have no distinction between superior and inferior, so they are juxtaposed below. This explains the reason why the three virtues are interdependent and can be permanent.' If separated, they are not related to each other. The body obtains wisdom, but does not obtain extinction from wisdom, then they all return to nothingness. Having these three dharmas, it is said to be dwelling.' 'The name entering Nirvana' refers to the fact that the constant dharma does not perish, but manifests perishing in order to teach sentient beings.
Fayao said, 'The three dharmas are different from each other, and if the bodies are different, there will be division, and if there is division, there will be impermanence. How can they be different from each other and combine to form Nirvana?' He also said, 'Even if it is said that each one is not, there is nothing else apart from these.' Sangzong said, 'Juxtaposition is not established, indicating that the functions are different. Verticality is not established, indicating that there is no superiority or inferiority in meaning. Separation is not established, indicating that there is no different body.' 'Liberation is also not', this is a summary of the previous two sentences. If it is said that the function of liberation is the function of Dharmakaya, that is incorrect. 'The three dharmas are different', is a summary of the third sentence 'if separated'. Saying that liberation is not real, but only one aspect of eliminating burdens, does not include complete merit, and the sentences are obscure and brief.
得意者。應云解脫。非涅槃所成圓體已。何者。以三德成秘密藏。此收佛地功德斯盡。曏者三德。各收一義。是為捉別。云何收盡。故言非涅槃也。寶亮曰。並者。以一時俱有。以為譬也。何者。昔以事斷無為為涅槃。而此無為。與身智並故。非今日伊字也。縱者。以前後為目。亦譬昔日無餘涅槃也。謂先有身。次有智。後有滅。故言非也。如三目者。上以二句非昔。此句正是於今。謂萬德之上。總明涅槃也。三點若別者。謂三德之上。一一偏取。亦不得也。下句云。法身亦非等也。三法各異亦非者。謂各有別體也。
爾時諸比丘聞佛世尊(至)于諸想中最為第一。
案。道生曰。既聞涅槃如世伊字。始悟昔說無常之旨。止於三界。而遠表于常也。僧亮曰。受解請也。聞今伊字之譬。解佛昔說一切無常。是方便也。而此方便。能斷三界實結。何快如之。法瑤曰。佛說伊字涅槃之常。是則已說非涅槃者無常也。又自因今解悟昔說無常旨在非佛。乃所以表佛是常。可謂快說也。僧宗曰。向釋三義。旨趣幽深。求之於心。冥然分外。交聞唱滅。舍應歸本。長與物隔。故愁憂也。快說無常者。伊字之說。非情所解。前涂難涉。退保先教。何以示耶。如來昔教。令我修學無常等觀。離三界惑。依教修行。果得出苦。
所以不難。今日教者。今雖言常。而我未得。我既未得。事在如來。交見滅度。雖有常言。不睹其事。如其不住。則昔說可憑。是以嘆也。像跡為上者。上句嘆教。此句嘆從教生解也。寶亮曰。從此以下。請中第二文也。若為凡請。大旨有二。第一者。佛說二十五有。作五門觀。而佛故是常。得知金剛以還是生死。而後心是常也。我是可教人。佛應住世也。第二佛雖為我說伊字涅槃。不知云何而得也。就此第二請中。有三段。第一明我是可教之人。略有所解。故先以二譬。嘆今苦空無常五門除惑。勝於昔日也。第二從帝王。訖醉人譬。正請辭也。第三從嘆芭蕉已下。執昔教。以要佛若不住世。我當尋昔所習。通於佛上。修苦無常也。快者。快上純陀品中五門觀也。純陀品中。說常無常。今但嘆無常之理。昔來所觀常理。本所未達。且留此理。以為請辭。謂我未解。應住世教我也。我若已解今日常旨。用請何為也。智秀曰。此下第四段奪執也。有四別。第一正執。第二奪執。第三請住。第四佛答。從此訖而有諸見其無是處。第一快昔教。擬為反請也。明駿曰。此下訖無我想勸問中。第二翻上舉勝法勸問。既非己所解。乃還執昔教也。有三階。第一勸昔無常教。於我已解。第二舉帝王等譬。明所未解者。在乎今教。而佛不
【現代漢語翻譯】 現代漢語譯本 所以不難。今日教者。今雖言常，而我未得。我既未得，事在如來（Tathagata，如來）。交見滅度，雖有常言，不睹其事。如果如來不住世，則過去所說的教義還可以依靠。因此我感嘆啊。』象跡為上者』，上一句是感嘆如來的教導，這一句是感嘆從教導中生出的理解。寶亮說，從這裡以下，是請法的第二部分。如果為凡夫請法，大意有兩個。第一，佛陀說了二十五有，用五門觀來觀察，而佛陀本來就是常住的。得知金剛（Vajra，金剛）之前還是生死輪迴，而後來的心才是常住的。我是可以被教導的人，佛陀應該住世。第二，佛陀雖然為我說了伊字涅槃（I-character Nirvana），但不知道如何才能證得。就這第二請法中，有三段。第一段說明我是可以被教導的人，略微有所理解，所以先用兩個比喻，感嘆現在用苦、空、無常五門來消除迷惑，勝過過去。第二段從帝王的比喻開始，到醉人的比喻結束，是正式的請法之辭。第三段從感嘆芭蕉開始，執著於過去的教義，來要求佛陀，如果佛陀不住世，我將尋找過去所學習的，通達于佛陀之上，修習苦和無常。』快者』，是讚歎《純陀品》中的五門觀。純陀品中，說了常和無常，現在只是感嘆無常的道理。過去所觀察的常理，本來就沒有通達。且留下這個道理，作為請法之辭，說我沒有理解，應該住世教導我。我如果已經理解了今天的常住之旨，用請法做什麼呢？智秀說，這以下是第四段，破除執著。有四個部分，第一是正執，第二是破執，第三是請住，第四是佛陀的回答。從這裡到『而有諸見其無是處』，是第一部分，讚歎過去的教義，想用來反問。明駿說，這以下到『訖無我想勸問中』，是第二部分，反過來舉出殊勝的佛法來勸請發問。既然不是自己所理解的，就還是執著於過去的教義。有三個階段，第一是勸說過去的無常教義，我已經理解了。第二是舉出帝王等的比喻，說明所沒有理解的，在於現在的教義，而佛陀不（住世）。 English version So it is not difficult. Today's teacher, although speaks of permanence, I have not yet attained it. Since I have not attained it, the matter rests with the Tathagata (如來, Thus Come One). Having seen the extinction, although there are words of permanence, I do not witness the event. If the Tathagata does not abide in the world, then the teachings of the past can be relied upon. Therefore, I sigh. 'Elephant tracks are supreme,' the previous sentence sighs at the teachings, this sentence sighs at the understanding arising from the teachings. Bao Liang said, from here onwards, is the second part of the request for Dharma. If requesting Dharma for ordinary people, the main points are two. First, the Buddha spoke of the twenty-five existences, observing with the five gates, and the Buddha is inherently permanent. Knowing that before Vajra (金剛, Diamond) is still the cycle of birth and death, and the subsequent mind is permanent. I am a person who can be taught, the Buddha should abide in the world. Second, although the Buddha spoke to me of I-character Nirvana (伊字涅槃), I do not know how to attain it. Within this second request, there are three sections. The first section explains that I am a person who can be taught, having a slight understanding, so first using two metaphors, lamenting that now using suffering, emptiness, impermanence, and the five gates to eliminate delusion, is superior to the past. The second section starts from the metaphor of the emperor and ends with the metaphor of the drunkard, which is the formal request. The third section starts from lamenting the banana tree, clinging to the past teachings, to demand from the Buddha, if the Buddha does not abide in the world, I will seek what I have learned in the past, to understand above the Buddha, practicing suffering and impermanence. 'Quick one,' praises the five gates of observation in the Chunda Chapter. In the Chunda Chapter, it speaks of permanence and impermanence, now only lamenting the principle of impermanence. The principle of permanence observed in the past, was originally not understood. Let this principle remain, as a request, saying I have not understood, and should abide in the world to teach me. If I have already understood today's meaning of permanence, what is the use of requesting Dharma? Zhi Xiu said, below this is the fourth section, refuting attachment. There are four parts, first is the correct attachment, second is the refutation of attachment, third is the request to abide, fourth is the Buddha's answer. From here to 'and there are various views that are nowhere near the truth,' is the first part, praising the past teachings, wanting to use it to question back. Ming Jun said, below this to 'end without the thought of self, encouraging questioning,' is the second part, conversely raising the superior Dharma to encourage questioning. Since it is not what one understands, one still clings to the past teachings. There are three stages, first is encouraging the past teachings of impermanence, which I have already understood. Second is raising the metaphors of emperors etc., explaining what is not understood, lies in the present teachings, and the Buddha does not (abide in the world).
【English Translation】 So it is not difficult. Today's teacher, although speaks of permanence, I have not yet attained it. Since I have not attained it, the matter rests with the Tathagata (如來, Thus Come One). Having seen the extinction, although there are words of permanence, I do not witness the event. If the Tathagata does not abide in the world, then the teachings of the past can be relied upon. Therefore, I sigh. 'Elephant tracks are supreme,' the previous sentence sighs at the teachings, this sentence sighs at the understanding arising from the teachings. Bao Liang said, from here onwards, is the second part of the request for Dharma. If requesting Dharma for ordinary people, the main points are two. First, the Buddha spoke of the twenty-five existences, observing with the five gates, and the Buddha is inherently permanent. Knowing that before Vajra (金剛, Diamond) is still the cycle of birth and death, and the subsequent mind is permanent. I am a person who can be taught, the Buddha should abide in the world. Second, although the Buddha spoke to me of I-character Nirvana (伊字涅槃), I do not know how to attain it. Within this second request, there are three sections. The first section explains that I am a person who can be taught, having a slight understanding, so first using two metaphors, lamenting that now using suffering, emptiness, impermanence, and the five gates to eliminate delusion, is superior to the past. The second section starts from the metaphor of the emperor and ends with the metaphor of the drunkard, which is the formal request. The third section starts from lamenting the banana tree, clinging to the past teachings, to demand from the Buddha, if the Buddha does not abide in the world, I will seek what I have learned in the past, to understand above the Buddha, practicing suffering and impermanence. 'Quick one,' praises the five gates of observation in the Chunda Chapter. In the Chunda Chapter, it speaks of permanence and impermanence, now only lamenting the principle of impermanence. The principle of permanence observed in the past, was originally not understood. Let this principle remain, as a request, saying I have not understood, and should abide in the world to teach me. If I have already understood today's meaning of permanence, what is the use of requesting Dharma? Zhi Xiu said, below this is the fourth section, refuting attachment. There are four parts, first is the correct attachment, second is the refutation of attachment, third is the request to abide, fourth is the Buddha's answer. From here to 'and there are various views that are nowhere near the truth,' is the first part, praising the past teachings, wanting to use it to question back. Ming Jun said, below this to 'end without the thought of self, encouraging questioning,' is the second part, conversely raising the superior Dharma to encourage questioning. Since it is not what one understands, one still clings to the past teachings. There are three stages, first is encouraging the past teachings of impermanence, which I have already understood. Second is raising the metaphors of emperors etc., explaining what is not understood, lies in the present teachings, and the Buddha does not (abide in the world).
住。教我令解耶。第三舉嘆無我等教也。
若有精勤修集之者(至)無明憍慢及無常想。
案。僧亮曰。舉三界實結。顯無常教之力能也。不說瞋者。以易斷故也。法瑤曰。若能勤修無常想者。則不離三界惑及佛上無常想倒。快說之義。其在此也。僧宗曰。想有二種。若習觀觀空前方便者。不能除結。今取空觀。協解無常。即是空慧。作想名說也。若不爾者。還取空前方便伏結。由伏后斷。故通言斷也。及無常想者。斷見無常耳。寶亮曰。此是思惟門中。最後所斷者。故偏舉。非不先斷粗也。及無常想者。兼除佛上倒也。
世尊如來若離無常想者(至)無明憍慢及無常想。
案。道生曰。上云修無常。能除無常想。想是慧名。似若鉾楯。宜更明之也。若離者。謂不修無常想。則無般若。般若既無。則無解脫。今日豈得入涅槃乎。若不離者。取昔說相。為無常想。則是顛倒。豈得言與慢等俱離耶。僧亮曰。請也。得理觀者。境智不相離。如來若常。則離無常想。若離無常想。為物則不應涅槃。上既有為眾生之言。因之得有請也。若不離者。若佛不住理數。自滅無常之觀。竟不離佛。伊字之譬。更增惑倒也。法瑤曰。向美快說無常想。能除三界常見等惑。及佛上無常想倒。今次嘆此想亦能得常也
【現代漢語翻譯】 現代漢語譯本： 住。請您教導我，讓我能夠理解這些道理。這是第三次舉出並讚歎無我等教義。
若有人精勤地修習這些教義（直至）去除無明、憍慢以及對無常的錯誤觀念。
案：僧亮說，這裡舉出了三界（欲界、色界、無色界）的真實束縛，彰顯了無常教義的力量和作用。沒有提到嗔恚，是因為它比較容易斷除。法瑤說，如果能夠勤奮地修習無常想，就不會被三界的迷惑以及對佛陀的無常想顛倒所束縛。這種快速明瞭的解釋，其意義就在這裡。僧宗說，『想』有兩種，如果是爲了修習觀空而做的觀空前的準備，就不能去除煩惱。現在所說的『想』，是指與空觀相結合，理解無常，這就是空慧。這樣理解『想』，才是正確的解釋。如果不是這樣，仍然是採取觀空前的準備階段來降伏煩惱，通過降伏之後才能斷除，所以才籠統地說『斷』。『及無常想者』，是斷除對『見』的無常執著。寶亮說，這是在思惟門中，最後所要斷除的，所以特別提出來，並不是說不先斷除粗重的煩惱。『及無常想者』，也兼顧去除對佛陀的顛倒認知。
世尊如來如果脫離了無常想（直至）去除無明、憍慢以及對無常的錯誤觀念。
案：道生說，前面說修習無常，能夠去除無常想。『想』是智慧的別稱，好像矛和盾一樣，應該更清楚地說明。『若離者』，是指如果不修習無常想，就沒有般若智慧。沒有般若智慧，就沒有解脫。這樣的話，今天怎麼能夠進入涅槃呢？『若不離者』，如果採取過去所說的表相，作為無常想，那就是顛倒，怎麼能說與憍慢等一起去除呢？僧亮說，這是請問。得到理性觀察的人，境界和智慧不會分離。如來如果是常住不變的，那就脫離了無常想。如果脫離了無常想，爲了眾生就不應該進入涅槃。前面既然有為眾生說法的話，因此才會有這樣的請問。『若不離者』，如果佛陀不住在理性的範疇內，自己滅除了無常的觀察，最終還是沒有離開佛陀，就像『伊』字的譬喻一樣，反而增加了迷惑和顛倒。法瑤說，之前讚美快速明瞭的無常想，能夠去除三界常見的迷惑等，以及對佛陀的無常想顛倒。現在接著讚歎這種『想』，也能夠獲得常住的境界。
【English Translation】 English version: Dwelling. Teach me so that I may understand. This is the third time raising and praising the teachings of non-self (Anatta, 無我) and others.
If there are those who diligently cultivate and gather these teachings (until) the removal of ignorance (Avidya, 無明), arrogance (Mana, 憍慢), and the thought of impermanence (Anicca-saññā, 無常想).
Note: Sangliang said, 'This raises the real fetters of the Three Realms (Trailokya, 三界), showing the power and function of the teaching of impermanence. Not mentioning anger (Dosa, 瞋) is because it is easy to cut off.' Fayaoshuo said, 'If one can diligently cultivate the thought of impermanence, one will not be bound by the delusions of the Three Realms and the inverted thought of impermanence regarding the Buddha. The meaning of this quick explanation lies here.' Sengzong said, 'There are two kinds of 'thought' (Saññā, 想). If it is a preparation before practicing emptiness (Śūnyatā, 空) contemplation, it cannot remove fetters. The 'thought' mentioned now refers to combining with emptiness contemplation to understand impermanence, which is emptiness wisdom (Śūnyatā-jñāna, 空慧). Understanding 'thought' in this way is the correct explanation. If not, it is still taking the preparatory stage before emptiness to subdue fetters, and only after subduing can they be cut off, so it is generally said to be 'cut off'. 'And the thought of impermanence' refers to cutting off the attachment to impermanence in 'views' (Dṛṣṭi, 見). Baoliang said, 'This is the last thing to be cut off in the door of contemplation, so it is specifically mentioned, not that the grosser defilements are not cut off first.' 'And the thought of impermanence' also takes into account the removal of inverted perceptions regarding the Buddha.'
If the World Honored One (Bhagavan, 世尊), the Thus Come One (Tathāgata, 如來), is apart from the thought of impermanence (until) the removal of ignorance, arrogance, and the thought of impermanence.
Note: Daosheng said, 'The previous statement that cultivating impermanence can remove the thought of impermanence. 'Thought' is another name for wisdom, like a spear and shield, and should be explained more clearly. 'If apart' means that if one does not cultivate the thought of impermanence, one will not have Prajna wisdom (般若). Without Prajna wisdom, there is no liberation (Moksha, 解脫). How can one enter Nirvana (涅槃) today? 'If not apart' means that if one takes the appearance spoken of in the past as the thought of impermanence, that is inversion, how can it be said to be removed together with arrogance, etc.? Sangliang said, 'This is a question. Those who attain rational observation, the realm and wisdom are not separated. If the Tathagata is permanent, then he is apart from the thought of impermanence. If he is apart from the thought of impermanence, he should not enter Nirvana for the sake of beings. Since there was a statement of speaking for the sake of beings earlier, hence there is this question. 'If not apart' means that if the Buddha does not dwell within the scope of reason and extinguishes the observation of impermanence himself, he ultimately does not leave the Buddha, just like the analogy of the 'I' character, which instead increases confusion and inversion. Fayaoshuo said, 'Previously praising the quick understanding of the thought of impermanence can remove the delusions of common views of the Three Realms, etc., and the inverted thought of impermanence regarding the Buddha. Now, continuing to praise this 'thought' can also attain the state of permanence.'
。何以然耶。如來本若不修無常想者。則不知無常在於非佛。常在於佛。云何得修不濫之無常。入伊字涅槃耶。此論今日所解。不談昔日也。若不離者。此言昔解也。若果修昔無常想者。此無常想。濫該於佛。非唯不識于常。亦未深識無常。豈得能除三界之惑。及佛上無常想倒耶。諸比丘說此得失二句。自陳已解悟無常之旨。成向所言快說之意也。僧宗曰。比丘意言。我未造極。事須滅身然後免苦。今高推如來。不同我者。既曰常住。豈待滅身。方稱涅槃耶。若不離者。懸取佛意。若言我亦不離者。即猥與我同。則不應言修無常想為非也。寶亮曰。請辭也。捉前品中。常樂二偈。已離無常句。若尋此語。佛便是離無常想也。不應入涅槃者。此應身乃是法身。之未自在無為。若果不自在。云何言我是常住。若不離者。佛今果入涅槃。便是未離無常想。那得言我已離無常也。智藏曰。離者。滅之異稱。想者。空慧之別名。佛向云欲入三點涅槃。若滅空慧。則無般若。豈有三點涅槃可入耶。若不離者。取佛意。若言不滅此慧者。云何昔言滅無常想。是則空慧不得不滅。三點安在也。
世尊譬如農夫于秋月時(至)于諸想中無常為最。
案。曇濟曰。此因譏而致請也。佛若果入涅槃。故知無常想勝也。
世
【現代漢語翻譯】 現代漢語譯本： 為什麼會這樣呢？如果如來原本不修習無常想，那麼就不知道無常存在於非佛的境界，而常存在於佛的境界。又怎麼能修習不混淆的無常，進入伊字涅槃呢？今天所解釋的這個論點，不談論過去所解釋的。如果（如來）沒有捨棄無常想，那麼這番話就是過去所解釋的。如果真的修習過去的無常想，那麼這種無常想就會混淆地涵蓋到佛，不僅不能認識常，也沒有深刻地認識無常。又怎麼能夠去除三界的迷惑，以及對佛的無常想顛倒呢？各位比丘說出這得失兩句，各自陳述已經理解領悟了無常的宗旨，成就了之前所說的暢快表達的意願。僧宗說：比丘的意思是說，我還沒有達到極致，必須滅身然後才能免除痛苦。現在高度推崇如來，與我們不同，既然說是常住，又何必等待滅身，才稱為涅槃呢？如果（如來）沒有捨棄無常想，那就是懸揣佛的意圖。如果說『我也沒捨棄無常想』，那就是輕率地與我相同，那麼就不應該說修習無常想是錯誤的。寶亮說：這是請問（如來）的言辭。抓住前面品中常樂二偈，已經捨棄了無常的語句。如果尋究這句話，佛便是捨棄了無常想。不應該進入涅槃，這應身乃是法身，還沒有自在無為。如果果真不自在，又怎麼說『我是常住』？如果（如來）沒有捨棄無常想，佛現在果真進入涅槃，便是沒有捨棄無常想，又怎麼能說『我已經捨棄無常』呢？智藏說：捨棄，是滅的另一種說法。想，是空慧的另一種名稱。佛之前說想要進入三點涅槃，如果滅了空慧，就沒有般若，又哪裡有三點涅槃可以進入呢？如果（如來）沒有捨棄無常想，那就是揣測佛的意圖。如果說不滅此慧，那麼過去又怎麼說滅無常想？這樣空慧不得不滅，三點又在哪裡呢？
世尊譬如農夫于秋月時（至）于諸想中無常為最。
案。曇濟說：這是因為譏諷而導致請問。佛如果果真進入涅槃，就知道無常想最殊勝。
世
【English Translation】 English version: Why is it so? If the Tathagata (如來, Thus Come One) originally did not cultivate the impermanence contemplation (無常想, anicca-sañña), then he would not know that impermanence exists in the realm of non-Buddhas, while permanence exists in the realm of Buddhas. How could he cultivate the unadulterated impermanence and enter the 'I' shaped Nirvana (伊字涅槃, a specific form of Nirvana)? This argument is explained today, not discussing what was explained in the past. If (the Tathagata) has not abandoned the impermanence contemplation, then this statement refers to the past explanation. If one truly cultivates the past impermanence contemplation, then this impermanence contemplation would mistakenly encompass the Buddha, not only failing to recognize permanence but also not deeply recognizing impermanence. How could one eliminate the delusions of the three realms and the inverted impermanence contemplation regarding the Buddha? The monks, by stating these two sentences of gain and loss, each declare that they have understood the essence of impermanence, fulfilling the intention of speaking freely as mentioned earlier. Sangzong (僧宗, a monk's name) said: The monks mean that I have not reached the ultimate, and I must annihilate the body to avoid suffering. Now, highly praising the Tathagata, who is different from us, since it is said to be permanent, why wait for the annihilation of the body to be called Nirvana? If (the Tathagata) has not abandoned the impermanence contemplation, then it is presuming the Buddha's intention. If one says, 'I have also not abandoned the impermanence contemplation,' then it is recklessly the same as me, so it should not be said that cultivating the impermanence contemplation is wrong. Baoliang (寶亮, a monk's name) said: This is a request for words (from the Tathagata). Grasping the verses of permanence and bliss in the previous chapter, the statement of impermanence has already been abandoned. If one seeks this statement, the Buddha has abandoned the impermanence contemplation. One should not enter Nirvana; this manifested body is the Dharma body, which is not yet free and unconditioned. If it is truly not free, how can one say, 'I am permanent'? If (the Tathagata) has not abandoned the impermanence contemplation, and the Buddha truly enters Nirvana now, then he has not abandoned the impermanence contemplation, so how can one say, 'I have already abandoned impermanence'? Zhicang (智藏, a monk's name) said: Abandoning is another term for annihilation. Contemplation is another name for emptiness-wisdom. The Buddha previously said he wanted to enter the three-dot Nirvana (三點涅槃, a specific form of Nirvana), but if emptiness-wisdom is annihilated, there will be no Prajna (般若, wisdom), so where is there a three-dot Nirvana to enter? If (the Tathagata) has not abandoned the impermanence contemplation, then it is speculating on the Buddha's intention. If one says that this wisdom is not annihilated, then how did one say in the past that the impermanence contemplation was annihilated? In that case, emptiness-wisdom must be annihilated, so where are the three dots?
The World-Honored One (世尊, Buddha) is like a farmer in the autumn month (to) among all contemplations, impermanence is the most supreme.
According to Tanji (曇濟, a monk's name): This is a request caused by ridicule. If the Buddha truly enters Nirvana, then it is known that the impermanence contemplation is the most excellent.
The World
尊譬如帝王知命將終(至)便欲放舍入于涅槃。
案。僧亮曰。帝王之慈。慈及一國。尚行恩赦。佛慈一切。而不見矜耶。法瑤曰。雖說昔非今是。然未為心用。猶為無明所縛。未得解脫。須佛見教也。寶亮曰。此第二章。請辭也。
世尊譬如有人為鬼所持(至)解脫等法如世伊字。
案。僧亮曰。世醫慈淺。尚不捨病人。況出世良醫。而不救我等。法瑤曰。上譬明未得解脫。此譬明未得般若也。僧宗曰。聲聞雖斷粗結。而細者猶在。佛為良咒師。前譬明果患。此譬明因患也。
世尊譬如香象為人所縛(至)便欲放舍入于涅槃。
案。道生曰。菩薩如香象。聲聞則未然。云何可舍耶。僧亮曰。為佛作過也。謂如來慈等。不得獨為聲聞現身。亦復余方化菩薩也。若爾者。慈本濟急。我既不能自解。故苦重為急。菩薩能解。故苦輕非急也。五十七者。依上結名愛慢無明。橫通五行。為十五也。豎通三界。合為四十五也。無常是見。四諦亦通三界。四諦十二。合五十七也。法瑤曰。此譬明未如大法身自在也。僧宗曰。羅漢斷煩惱盡。不無習氣相承。故言有五十七在耳。又釋。不以斷見觀照智。約三界四諦為十二也。智為細惑所闇。即是無明。亦稱煩惱也。寶亮曰。于佛上起三倒。無常苦無我
【現代漢語翻譯】 現代漢語譯本： 世尊，譬如帝王知道自己將要駕崩，便想要放下一切，進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。
案：僧亮說，帝王的慈悲，慈及一個國家，尚且施行恩赦。佛的慈悲遍及一切，難道不應該憐憫我們嗎？法瑤說，即使說過去是錯的，現在是對的，但如果沒有用心去體會，仍然會被無明（Avidyā，佛教術語，指對事物真相的迷惑）所束縛，無法得到解脫，需要佛的教導。寶亮說，這是第二章，是請求佛不要入滅的辭。
世尊，譬如有人被鬼所控制，……解脫等法就像世間的伊字（指一種書寫形式，比喻不完整）。
案：僧亮說，世間的醫生慈悲尚淺，尚且不捨棄病人，更何況是出世的良醫，難道不應該救助我們嗎？法瑤說，上面的比喻說明我們還沒有得到解脫，這個比喻說明我們還沒有得到般若（Prajna，佛教術語，指智慧）。僧宗說，聲聞（Śrāvaka，佛教術語，指聽聞佛法而修行證果的人）雖然斷除了粗重的煩惱，但細微的煩惱仍然存在。佛是良醫咒師，前面的比喻說明果報的患難，這個比喻說明因地的患難。
世尊，譬如香象（指強壯的大象，比喻菩薩）被人所束縛，……便想要放下一切，進入涅槃。
案：道生說，菩薩像香象，聲聞則不是這樣，怎麼可以捨棄呢？僧亮說，這是為佛作過錯。意思是如來的慈悲是平等的，不能只為聲聞現身，也應該到其他地方去教化菩薩。如果是這樣，慈悲的根本在於救急，我們既然不能自己解脫，所以痛苦深重是緊急的。菩薩能夠解脫，所以痛苦輕微不是緊急的。五十七指的是，依據上面總結的名愛慢無明，橫向貫通五行，為十五。縱向貫通三界，合為四十五。無常是見解，四諦（指苦、集、滅、道四聖諦）也貫通三界，四諦十二，合為五十七。法瑤說，這個比喻說明還沒有像大法身那樣自在。僧宗說，阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）斷盡了煩惱，但並非沒有習氣相承，所以說有五十七存在。又解釋說，不以斷見觀照智，以三界四諦為十二。智慧被細微的迷惑所矇蔽，這就是無明，也稱為煩惱。寶亮說，在佛的身上產生三種顛倒，即無常、苦、無我。
【English Translation】 English version: Venerable One, it is like a king who knows his life is coming to an end and desires to relinquish everything and enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).
Commentary: Sangliang said, 'The compassion of a king extends to a country, and he still grants amnesty. The Buddha's compassion extends to all beings, shouldn't he have compassion for us?' Fa Yao said, 'Even if one says the past was wrong and the present is right, if it is not internalized, one is still bound by ignorance (Avidyā, a Buddhist term referring to delusion about the true nature of things) and cannot attain liberation, requiring the Buddha's teaching.' Bao Liang said, 'This is the second chapter, a plea not to enter Parinirvana.'
Venerable One, it is like a person possessed by a ghost... the Dharma of liberation is like the 'I' character in the world (referring to an incomplete form of writing, used as a metaphor for incompleteness).
Commentary: Sangliang said, 'Even worldly doctors with shallow compassion do not abandon their patients, how much more so should the world-transcending good physician not save us?' Fa Yao said, 'The above metaphor illustrates not having attained liberation, this metaphor illustrates not having attained Prajna (Prajna, a Buddhist term referring to wisdom).' Sengzong said, 'Although the Śrāvakas (Śrāvaka, a Buddhist term referring to those who attain enlightenment by hearing the Buddha's teachings) have cut off the gross defilements, subtle defilements still remain. The Buddha is a good physician and mantra master, the previous metaphor illustrates the suffering of the result, this metaphor illustrates the suffering of the cause.'
Venerable One, it is like a fragrant elephant (referring to a strong elephant, used as a metaphor for a Bodhisattva) bound by people... and desires to relinquish everything and enter Nirvana.
Commentary: Daosheng said, 'A Bodhisattva is like a fragrant elephant, a Śrāvaka is not, how can you abandon them?' Sangliang said, 'This is making a mistake for the Buddha. It means that the Tathagata's compassion is equal, he should not only appear for the Śrāvakas, but also go to other places to teach Bodhisattvas. If so, the root of compassion lies in rescuing the urgent, since we cannot liberate ourselves, our deep suffering is urgent. Bodhisattvas can liberate themselves, so their light suffering is not urgent.' Fifty-seven refers to, according to the above summary of name, love, pride, and ignorance, horizontally connecting the five aggregates, which is fifteen. Vertically connecting the three realms, which totals forty-five. Impermanence is a view, the Four Noble Truths (referring to the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation) also connect the three realms, the Four Noble Truths are twelve, totaling fifty-seven. Fa Yao said, 'This metaphor illustrates not being as free as the great Dharma body.' Sengzong said, 'Arhats (Arhat, a Buddhist term referring to a saint who has extinguished all defilements and attained liberation) have extinguished all defilements, but not without habitual tendencies continuing, so it is said that fifty-seven exist. Another explanation is, not using the wisdom of cutting off views to contemplate, using the three realms and Four Noble Truths as twelve. Wisdom is obscured by subtle delusions, which is ignorance, also called defilements.' Bao Liang said, 'Generating three inversions on the Buddha, namely impermanence, suffering, and no-self.'
。此三煩惱。顯見無作四諦來治也。一諦下有三為十二。併爲四十五也。四倒不取空者。空即無我。更無別義。不凈本非理觀。故不取也。
世尊如人病瘧值遇良醫(至)便欲放舍入于涅槃。
案。道生曰。縱依昔教得解。而於余教未了也。僧亮曰。更為佛作過也。若慈必救重。應舍聖從凡者。凡夫計常。故佛應現滅。若爾我有半病。故以瘧為譬。佛應救之也。法瑤曰。此譬明無常涅槃也。雖免分段。而變易猶在。為半日病也。寶亮曰。瘧是寒熱之病。明我等九十八使。都未除也。智秀曰。佛除我粗煩惱。即日不發。而細者。根本猶在未去。如瘧之未發也。
世尊譬如醉人不自覺知(至)便欲放舍入于涅槃。
案。道生曰。半解尚應更教。況全未了耶。僧亮曰。謂聲聞之病。全同凡夫。非半日病也。何者。若了三界無常。于佛不應起無常想。說言佛是無常。則不了因緣。具三界常見。理與凡夫同也。法瑤曰。此譬明上所以未得四義者。良由凡夫時。醉醉五欲。情重根鈍。是以今日彷彿有解。然猶未醒。云何捨棄。僧宗曰。上四譬為聖人作譬。此通為凡聖也。智勇曰。此譬與上瘧譬。事異而意同。同以惑未盡為喻也。
世尊譬如有人嘆芭蕉樹(至)而有諸見亦無是處。
案。道生
【現代漢語翻譯】 現代漢語譯本：這三種煩惱，可以通過顯而易見的、無需造作的四聖諦來對治。每一諦下有三個（行相），四諦共有十二個，加起來總共四十五個（行相）。四顛倒不取空，是因為空即是無我，沒有其他意義。不凈觀本來就不是理性的觀察，所以不取。
世尊，好比一個人得了瘧疾，遇到了良醫（卻不接受治療），便想要放棄治療進入涅槃。
按：道生說，縱然依據過去的教義得到了理解，但對於其他的教義還沒有明白。僧亮說，這是給佛陀製造過失。如果慈悲必定要救助重病之人，難道應該捨棄聖人而追隨凡夫嗎？凡夫執著于常，所以佛陀才應示現滅度。如果這樣，我就有半個病沒有治好，所以用瘧疾來比喻。佛陀應該救治我啊！法瑤說，這個比喻說明無常涅槃。雖然免除了分段生死，但變易生死仍然存在，就像半日的瘧疾。寶亮說，瘧疾是寒熱之病，說明我們等同於九十八使，都沒有去除。智秀說，佛陀除去了我粗重的煩惱，當天就不會發作，但細微的、根本的煩惱仍然存在，就像瘧疾還沒有發作一樣。
世尊，好比一個醉酒的人不自覺知（自己是醉酒），便想要放棄治療進入涅槃。
按：道生說，半解尚且應該進一步教導，更何況完全沒有理解呢？僧亮說，這是說聲聞的病，完全等同於凡夫，不是半日的病。為什麼呢？如果明白了三界無常，對於佛陀就不應該生起無常的想法。說佛陀是無常，就是不明白因緣，具備三界常見的知見，道理與凡夫相同。法瑤說，這個比喻說明上面所說的沒有得到四種意義的原因，是因為凡夫時，沉醉於五欲，情執深重，根器遲鈍。因此今天彷彿有所理解，但仍然沒有醒悟，怎麼能捨棄呢？僧宗說，上面的四個比喻是為聖人作比喻，這個比喻是通用於凡夫和聖人的。智勇說，這個比喻與上面的瘧疾的比喻，事情不同而意義相同，都以迷惑沒有斷盡為比喻。
世尊，好比有人讚嘆芭蕉樹（中空無實），（如果有人認為在聲聞乘中）而有諸見，也是沒有道理的。
按：道生
【English Translation】 English version: These three afflictions can be treated by the manifest and uncreated Four Noble Truths. Each Truth has three (aspects), making twelve in total, and adding them all together, there are forty-five (aspects). The Four Inverted Views do not include emptiness because emptiness is non-self, and has no other meaning. The contemplation of impurity is not a rational observation, so it is not included.
World Honored One, it is like a person suffering from malaria who encounters a good doctor (but does not accept treatment), and then wants to abandon treatment and enter Nirvana.
Note: Daosheng said, 'Even if one has gained understanding based on past teachings, one has not yet understood other teachings.' Sengliang said, 'This is creating a fault for the Buddha. If compassion must save those with serious illnesses, should one abandon the sage and follow the ordinary person? Ordinary people are attached to permanence, so the Buddha should manifest extinction. If so, I have half a disease that has not been cured, so malaria is used as a metaphor. The Buddha should cure me!' Fayao said, 'This metaphor explains impermanent Nirvana. Although the suffering of birth and death in sections is avoided, the suffering of change and transformation still exists, like half a day of malaria.' Baoliang said, 'Malaria is a disease of cold and heat, indicating that we are equivalent to the ninety-eight defilements, none of which have been removed.' Zhixiu said, 'The Buddha removes my gross afflictions, so they will not occur on that day, but the subtle, fundamental afflictions still exist and have not been removed, like malaria that has not yet occurred.'
World Honored One, it is like a drunken person who is not aware (that he is drunk), and then wants to abandon treatment and enter Nirvana.
Note: Daosheng said, 'Even half-understanding should be further taught, let alone complete non-understanding?' Sengliang said, 'This refers to the illness of the Shravakas, which is completely the same as that of ordinary people, not a half-day illness. Why? If one understands the impermanence of the Three Realms, one should not have thoughts of impermanence about the Buddha. To say that the Buddha is impermanent is to not understand the causes and conditions, and to possess the common view of the Three Realms, the reasoning is the same as that of ordinary people.' Fayao said, 'This metaphor explains why the four meanings mentioned above have not been obtained, because when one was an ordinary person, one was intoxicated with the five desires, one's emotional attachments were deep, and one's faculties were dull. Therefore, today one seems to have some understanding, but one is still not awake, how can one abandon it?' Sengzong said, 'The above four metaphors are metaphors for sages, this metaphor is common to both ordinary people and sages.' Zhiyong said, 'This metaphor and the above metaphor of malaria are different in events but the same in meaning, both using the metaphor of delusion not being completely eliminated.'
World Honored One, it is like someone praising the banana tree (empty and without substance), (if someone thinks that in the Shravaka Vehicle) and has views, it is also unreasonable.
Note: Daosheng
曰。昔亦佛說。今亦佛說。昔解既非。今何必是。是故還執昔解。乃取判于佛也。僧亮曰。謂如來是常。推理而言。理應自在。而我今日。請不得住。便是不得自在。是即昔說無我是實。今說自在應虛也。如佛所說者。今昔皆是佛說。今說何必全是。故引昔取判也。法瑤曰。從快說以來。比丘雖自說解。猶未自審。今欲取定於佛。故先呈昔解。嘆無我想為真也。佛若非之。則今解是也。如其不非。今解何必是耶。芭蕉譬明解無我也。漿澤譬真言其身。理自無我。不假言其心解。七葉華。美修無我得入涅槃也。寶亮曰。此第三章。欲還修昔教也。
大般涅槃經集解卷第六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第七(哀嘆品第三卷之第二)
釋四倒義 釋三倒義 合琉璃珠譬 合新舊醫譬
哀嘆品之第二
爾時世尊贊諸比丘善哉善哉汝等善能修無我想。
案。道生曰。將奪先與也。智秀曰。此下第四段。為說勝修。奪其所執也。有四章。第一將奪先定其所執也。第二比丘乃更說諸譬。自是而非他。第三佛回譬有在。使比丘成失。第四為說勝修。先許說而未說。先作兩翻。明其所修無實義。后正明修也。此即第一章。
時諸比丘即
【現代漢語翻譯】 現代漢語譯本： 有人說：『過去佛也這麼說，現在佛也這麼說。如果過去的理解是錯誤的，那麼現在的理解又憑什麼一定是正確的呢？所以還是堅持過去的理解，這才是以佛的教誨為準繩。』僧亮（Sengliang，人名）說：『如果認為如來（Tathagata，佛的稱號）是常住不變的，從道理上講，他應該自在無礙。但是我們今天，請佛住世都做不到，這便是不得自在。這說明過去說「無我」是真實的，現在說「自在」就應該是虛假的。』如佛所說，過去和現在都是佛說的，現在的說法憑什麼就一定是完全正確的呢？所以引用過去的說法來作為判斷的標準。法瑤（Fayao，人名）說：『自從暢快地說法以來，比丘（bhiksu，佛教出家男眾）們雖然各自陳述自己的理解，但仍然沒有自我審視。現在想要以佛的教誨來確定真理，所以先呈現過去的理解，讚歎「無我」的想法是真實的。』如果佛否定過去的理解，那麼現在的理解就是正確的。如果佛不否定，那麼現在的理解又憑什麼一定是正確的呢？用芭蕉來比喻明白「無我」的道理，用漿汁來比喻真實地談論身體。道理本身就是「無我」的，不需要用言語來解釋心中的理解。七葉華（Qiyehua，一種花名），讚美修行「無我」而得以進入涅槃（Nirvana，佛教用語，指解脫）。寶亮（Baoliang，人名）說：『這是第三章，想要回歸到過去所修習的教義。』 《大般涅槃經集解》卷第六 大正藏第 37 冊 No. 1763 《大般涅槃經集解》 《大般涅槃經集解》卷第七（哀嘆品第三卷之第二） 釋四倒義（Shi sidao yi，解釋四種顛倒的含義） 釋三倒義（Shi san dao yi，解釋三種顛倒的含義） 合琉璃珠譬（He liuli zhu pi，結合琉璃珠的比喻） 合新舊醫譬（He xin jiu yi pi，結合新舊醫生的比喻） 哀嘆品之第二 這時，世尊（World-Honored One，佛的稱號）讚歎各位比丘（bhiksu，佛教出家男眾）說：『好啊！好啊！你們真能夠很好地修習「無我」的想法。』 道生（Daosheng，人名）說：『這是爲了奪取而先給予。』智秀（Zhixiu，人名）說：『下面是第四段，爲了闡述殊勝的修行，奪走他們所執著的。』有四章。第一章，爲了奪取而先確定他們所執著的。第二章，比丘（bhiksu，佛教出家男眾）們於是進一步陳述各種比喻，認為自己是對的而別人是錯的。第三章，佛（Buddha）迴應比喻，讓他們陷入困境。第四章，爲了闡述殊勝的修行，先答應說但還沒有說，先做兩種翻轉，說明他們所修習的沒有實際意義，然後才正式闡明修行。這就是第一章。 這時，各位比丘（bhiksu，佛教出家男眾）便……
【English Translation】 English version: Someone said: 'The Buddha (Buddha) of the past also said this, and the Buddha (Buddha) of the present also says this. If the understanding of the past was wrong, then why must the understanding of the present necessarily be correct? Therefore, it is better to adhere to the understanding of the past, which is to take the Buddha's teachings as the standard.' Sengliang (Sengliang, a name) said: 'If one believes that the Tathagata (Tathagata, an epithet of the Buddha) is permanent and unchanging, then logically, he should be free and unhindered. But today, we cannot even ask the Buddha to remain in the world, which means he is not free. This shows that the past statement of 'no-self' is true, and the present statement of 'self-mastery' should be false.' As the Buddha (Buddha) said, both the past and the present are spoken by the Buddha (Buddha), so why must the present statement be completely correct? Therefore, the past statement is cited as a standard for judgment. Fayao (Fayao, a name) said: 'Since the joyful exposition of the Dharma, the bhiksus (bhiksu, Buddhist monks) have stated their own understandings, but they have not yet examined themselves. Now, wanting to determine the truth based on the Buddha's teachings, they first present the past understanding, praising the idea of 'no-self' as true.' If the Buddha (Buddha) denies the past understanding, then the present understanding is correct. If the Buddha (Buddha) does not deny it, then why must the present understanding necessarily be correct? The banana tree is used as a metaphor for understanding the principle of 'no-self', and the juice is used as a metaphor for truly speaking about the body. The principle itself is 'no-self', and there is no need to explain the understanding in the heart with words. Qiyehua (Qiyehua, a flower name), praises the practice of 'no-self' to enter Nirvana (Nirvana, a Buddhist term referring to liberation). Baoliang (Baoliang, a name) said: 'This is the third chapter, wanting to return to the teachings practiced in the past.' The Great Parinirvana Sutra Collection, Volume 6 Taisho Tripitaka Volume 37, No. 1763, The Great Parinirvana Sutra Collection The Great Parinirvana Sutra Collection, Volume 7 (Lamentations Chapter, Volume 3, Part 2) Explanation of the Four Inversions (Shi sidao yi, Explanation of the meaning of the four inversions) Explanation of the Three Inversions (Shi san dao yi, Explanation of the meaning of the three inversions) Combining the Metaphor of the Crystal Bead (He liuli zhu pi, Combining the metaphor of the crystal bead) Combining the Metaphor of the New and Old Doctors (He xin jiu yi pi, Combining the metaphor of the new and old doctors) Lamentations Chapter, Part 2 At that time, the World-Honored One (World-Honored One, an epithet of the Buddha) praised the bhiksus (bhiksu, Buddhist monks), saying: 'Good! Good! You are truly able to cultivate the idea of 'no-self' well.' Daosheng (Daosheng, a name) said: 'This is giving in order to take away later.' Zhixiu (Zhixiu, a name) said: 'Below is the fourth section, to explain the superior practice, taking away what they are attached to.' There are four chapters. The first chapter, to determine what they are attached to in order to take it away later. The second chapter, the bhiksus (bhiksu, Buddhist monks) then further state various metaphors, thinking that they are right and others are wrong. The third chapter, the Buddha (Buddha) responds to the metaphors, causing them to fall into difficulties. The fourth chapter, to explain the superior practice, first promising to speak but not yet speaking, first making two reversals, explaining that what they are practicing has no real meaning, and then formally explaining the practice. This is the first chapter. At that time, the bhiksus (bhiksu, Buddhist monks) then...
白佛言(至)我等善修如是諸想。
案。道生曰。既蒙善哉。乃逞余修。以自多也。僧亮曰。既蒙稱美。乃更說余想也。不名為聖者。自慶之言也。智秀曰。第二章也。
爾時佛告諸比丘言(至)但知文字未達其義。
案。道生曰。醉人之譬。以不更修為惑也。徒知昔說無我之名。未達更修之乖義。醉有所歸也。僧亮曰。汝以醉為不醉。知醉之名。未達醉不醉義也。僧宗曰。此下奪因也。有四章。第一回醉譬。置比丘上。第二廣列八倒。以示大眾。免八倒者。可名為修。如其不免。云何名修耶。第三結八倒。與比丘言。非但有輕倒。亦有重倒也。第四為說勝三修法。代其所執也。未達義者。佛果是常。金剛以還是無常。而汝一向請。修常樂為醉。修苦空為不醉義耶。若知于佛果計苦空。生死計常樂。是惑者。此乃真識醉耳。寶亮曰。此下第二勸也。有四章明義。第一自此訖醫說三修。先轉醉譬。與比丘也。第二從說三修。訖人不知正修諸法。舉八倒明兩非也。第三從汝諸比丘于苦法中。訖而不知義。舉四倒釋是非也。第四明兩是也。生死作苦無常亦是。佛上作常樂亦是也。智秀曰。此下第三章。
何等為義如彼醉人(至)于非轉處而生轉想。
案。僧亮曰。何等以醉為不醉義耶。僧宗
【現代漢語翻譯】 現代漢語譯本：
白菩薩說道：『我們已經很好地修習了這些觀想。』
按：道生法師說：『既然蒙受了讚許，就進一步陳述其餘的修習，以顯示自己的修行之多。』僧亮法師說：『既然蒙受了稱讚，就進一步述說其餘的觀想。』（菩薩）不被稱為聖者，這是自我慶幸的言辭。智秀法師說：『這是第二章。』
這時，佛陀告訴各位比丘說：『你們就像那醉人一樣，只知道文字，卻不明白其中的含義。』
按：道生法師說：『用醉人的比喻，是因為不進一步修行而迷惑。』只是知道過去所說的『無我』之名，卻不明白進一步修行的真正含義。醉人有所歸屬啊。僧亮法師說：『你們把醉當成不醉，知道醉這個名稱，卻不明白醉與不醉的含義。』僧宗法師說：『這以下是破除執因。』有四章。第一，用醉酒的比喻，放在比丘身上。第二，廣泛列舉八顛倒，以示大眾。免除八顛倒的人，可以稱為修行。如果不能免除，怎麼能稱為修行呢？第三，總結八顛倒，對比丘說，不只有輕微的顛倒，也有嚴重的顛倒。第四，為他們說殊勝的三種修行方法，代替他們所執著的。不明白含義的人，佛果是常，金剛位以下還是無常，而你們一味地執著，修常樂為醉，修苦空為不醉的含義嗎？如果知道在佛果上執著苦空，在生死中執著常樂，這是迷惑的人，這才是真正認識了醉啊。寶亮法師說：『這以下是第二勸。』有四章來說明含義。第一，從這裡到醫者說三種修行，先用醉酒的比喻，對比丘說。第二，從說三種修行，到人們不知道正確地修行諸法，舉出八顛倒來說明兩者的錯誤。第三，從『你們這些比丘在苦法中』，到『卻不明白含義』，舉出四顛倒來解釋是非。第四，說明兩者都是正確的。在生死中認為苦和無常也是正確的，在佛上認為常樂也是正確的。智秀法師說：『這以下是第三章。』
什麼是（不明白）含義呢？就像那醉人一樣，在不應該顛倒的地方卻產生了顛倒的想法。
【English Translation】 English version:
The White Bodhisattva said: 'We have cultivated well these contemplations.'
Note: Daosheng said: 'Having received praise, they further present the remaining practices to show the extent of their cultivation.' Sengliang said: 'Having received commendation, they further describe the remaining contemplations.' Not being called a sage, this is a self-congratulatory remark. Zhixiu said: 'This is the second chapter.'
At that time, the Buddha told the bhikshus: 'You are like those drunkards who only know the words but do not understand their meaning.'
Note: Daosheng said: 'The analogy of the drunkard is used because of the delusion caused by not cultivating further.' They only know the name of 'non-self' spoken in the past but do not understand the true meaning of further cultivation. The drunkard has a place to return to. Sengliang said: 'You take being drunk as not being drunk, knowing the name of being drunk but not understanding the meaning of being drunk and not being drunk.' Sengzong said: 'What follows is the refutation of clinging to causes.' There are four chapters. First, the analogy of drunkenness is placed on the bhikshus. Second, the eight inversions are widely listed to show the masses. Those who avoid the eight inversions can be called practitioners. If they cannot avoid them, how can they be called practitioners? Third, the eight inversions are summarized, and it is said to the bhikshus that there are not only slight inversions but also serious inversions. Fourth, the three excellent methods of practice are explained to replace what they cling to. Those who do not understand the meaning, the Buddha-fruit (Buddha 果) is permanent, and below the Vajra position (金剛位) it is still impermanent, but you cling to it one-sidedly, practicing permanence and bliss as drunkenness, and practicing suffering and emptiness as the meaning of not being drunk? If you know that clinging to suffering and emptiness in the Buddha-fruit and clinging to permanence and bliss in birth and death is delusion, then this is truly recognizing drunkenness. Baoliang said: 'What follows is the second exhortation.' There are four chapters to explain the meaning. First, from here to the physician speaking of the three practices, first use the analogy of drunkenness to speak to the bhikshus. Second, from speaking of the three practices to people not knowing how to correctly practice the dharmas, the eight inversions are cited to explain the errors of both. Third, from 'You bhikshus in the dharma of suffering' to 'but do not understand the meaning,' the four inversions are cited to explain right and wrong. Fourth, it is explained that both are correct. Considering suffering and impermanence in birth and death is also correct, and considering permanence and bliss in the Buddha is also correct. Zhixiu said: 'What follows is the third chapter.'
What is (not understanding) the meaning? It is like that drunkard who generates inverted thoughts in places where there should be no inversion.
曰。義釋在下也。如彼醉人者。即回醉譬。與比丘也。謂醉人所見。其實不轉。而生轉想。佛果實常。而計無常。此即大醉。而自不知。故云不達義也。
我者即是佛義(至)憍慢貢高流轉生死。
案。僧亮曰。知見自在。是佛義也。身無慮解。故以不遷。為法身義。內滅苦是樂。謂涅槃義也。身智涅槃。皆無非法。是凈義也。法瑤曰。比丘自說凡夫想倒。今明凡夫我想。乃更為得無我想觀。更為失也。醉人之譬。翻然在己也。僧宗曰。更分明顯前所以是倒也。我以自在為義。佛以覺了為義。由覺萬法。所以自在。應云佛是我義。辭倒也。下句例爾。不以無為為常義者。含三無為。故不取也。今舉法身。貴在有體。
汝等若言我亦修集(至)我今當說勝三修法。
案。道生曰。更修既非。前修示非。故今始得非之。云其修非也。亦以修無實義也。僧亮曰。謂知字知義。為勝修也。法瑤曰。佛今始判昔解為非。故無有實義。今解為是說勝三修也。僧宗曰。下先結八倒與比丘。然後說勝修也。智秀曰。此下第四章。
苦者計樂樂者計苦(至)是人不知正修諸法。
案。道生曰。具倒非修。理固然矣。而以此人。尤諸比丘也。僧亮曰。先說耶修。以耶顯正。相對為四也。法瑤曰。釋無
【現代漢語翻譯】 現代漢語譯本： 他說：『對「義」的解釋就在下面。就像那些醉酒的人，用醉酒來比喻。這就像比丘（Bhikkhu）一樣。意思是說，醉酒的人所看到的，實際上並沒有轉動，卻產生了轉動的想法。佛果（Buddha-phala）實際上是常住不變的，卻認為它是無常的。這就是大醉，而自己卻不知道，所以說是不明白「義」啊。』 『我』的意思就是佛義（Buddha-artha），以至於憍慢貢高，在生死中流轉。 按：僧亮（Sengliang）說：『知見自在，這就是佛義。』身體沒有思慮分別，所以用不遷不變，作為法身（Dharmakaya）的意義。內心滅除痛苦就是快樂，這就是涅槃（Nirvana）的意義。身、智、涅槃，都沒有不是清凈的，這就是凈的意義。法瑤（Fayao）說：『比丘自己說凡夫有顛倒想，現在說明凡夫的我想，反而變成了得到無我想的觀想，反而變成了失去。醉酒之人的比喻，完全應驗在自己身上啊。』僧宗（Sengzong）說：『更加分明地顯示了前面所說是顛倒的原因。』以自在為「我」的意義，佛以覺悟了知為意義。因為覺悟了萬法，所以自在。應該說佛是「我」的意義，這是辭句顛倒了。下一句也是如此。不以無為作為常的意義，是因為包含了三種無為，所以不取。現在舉法身，貴在有本體。 『你們如果說我也在修集（修行），我現在應當說殊勝的三種修行方法。』 按：道生（Daosheng）說：『再修既然是不對的，之前所修的也顯示為不對的，所以現在才得以否定它，說他們的修行是不對的。也是因為修行沒有真實的意義。』僧亮說：『認為知字知義，是殊勝的修行。』法瑤說：『佛現在才判斷以前的理解為不對，所以沒有真實的意義。現在的理解是對的，所以說殊勝的三種修行。』僧宗說：『下面先總結八倒與比丘的關係，然後說殊勝的修行。』智秀（Zhixiu）說：『這以下是第四章。』 『認為痛苦是快樂，認為快樂是痛苦，這個人不知道正確地修行諸法。』 按：道生說：『具備顛倒，就不是修行，道理本來就是這樣。而用這個人，來責備各位比丘。』僧亮說：『先說錯誤的修行，用錯誤來顯示正確，相對而言就是四種。』法瑤說：『解釋沒有』
【English Translation】 English version: He said: 'The explanation of 'meaning' (義, yì) is below. It's like those drunk people, using drunkenness as a metaphor. This is like the Bhikkhus (比丘, bǐqiū). It means that what drunk people see, actually doesn't rotate, but they generate the thought of rotation. The Buddha-phala (佛果, Fóguǒ) is actually permanent, but they consider it impermanent. This is great drunkenness, and they don't know it themselves, so it is said that they don't understand the 'meaning'.' 'The 'self' (我, wǒ) means the Buddha-artha (佛義, Fóyì), to the point of arrogance and pride, flowing in the cycle of birth and death (生死, shēngsǐ).' Note: Sengliang (僧亮) said: 'Knowing and seeing freely, this is the Buddha-artha.' The body has no deliberation or discrimination, so it uses non-change as the meaning of Dharmakaya (法身, Fǎshēn). Inner extinction of suffering is happiness, this is the meaning of Nirvana (涅槃, Nièpán). Body, wisdom, and Nirvana, all are not impure, this is the meaning of purity.' Fayao (法瑤) said: 'The Bhikkhu himself says that ordinary people have inverted thoughts, now explaining that the ordinary person's 'self' thought, instead becomes obtaining the contemplation of no-self, instead becomes losing. The metaphor of the drunk person, completely applies to oneself.' Sengzong (僧宗) said: 'Even more clearly shows the reason why what was said before is inverted.' Taking freedom as the meaning of 'self', the Buddha takes enlightenment as the meaning. Because of enlightening all dharmas, therefore there is freedom. It should be said that the Buddha is the meaning of 'self', this is a reversal of words. The next sentence is the same. Not taking non-action as the meaning of permanence, is because it contains the three non-actions, so it is not taken. Now citing the Dharmakaya, the value lies in having a substance. 'If you say that I am also cultivating (修集, xiūjí), I should now speak of the superior three methods of cultivation.' Note: Daosheng (道生) said: 'Further cultivation is incorrect, the previous cultivation is also shown to be incorrect, so now it can be negated, saying that their cultivation is incorrect. It is also because cultivation has no real meaning.' Sengliang said: 'Considering knowing the word and knowing the meaning, is superior cultivation.' Fayao said: 'The Buddha now judges the previous understanding to be incorrect, so there is no real meaning. The current understanding is correct, so speaking of the superior three cultivations.' Sengzong said: 'Below, first summarize the eight inversions and the Bhikkhus, then speak of the superior cultivation.' Zhixiu (智秀) said: 'This below is the fourth chapter.' 'Considering suffering as happiness, considering happiness as suffering, this person does not know how to correctly cultivate all dharmas.' Note: Daosheng said: 'Possessing inversions, then it is not cultivation, the principle is originally like this. And using this person, to blame all the Bhikkhus.' Sengliang said: 'First speak of incorrect cultivation, using incorrectness to show correctness, relatively speaking there are four types.' Fayao said: 'Explaining no'
實義也。夫解則無偏。惑亦俱斷。諸比丘以樂為苦。亦以苦為樂。非但不識樂。亦復不了苦空。是等四倒。常無常各有四也。僧宗曰。一往分八倒者。四在具縛凡夫。四在小乘人也。大通為語。凡聖皆具八也。既不辨真。理不識偽。然推實為論。此中言對聖人。而旨在凡夫。何者。入聖位以上。不假言教。自然信常。經有誠文。上來抑揚。蓋為未達者耳。寶亮曰。八倒者。大判有四重。第一明亦得一人具八。一人具四。若談始終成就。則一人具八。論其現起為言。但有四也。或之體用。性是癡迷。莫問起與不起。悉成就也。第二論其起用。謂若起前四者。則無後四。互相倚伏。故言一人但四也。第三辨俱伏。若信首五根立者。則八倒永伏也。是知后四起時。乃信首五根之前。鄰四念處。假名法空。未成就作無常觀時。在觀心中。起此惑也。論此惑容有可得涉思惟之細不耶時。無明住地惑。為其正體也。何者。見諦惑已伏。復不得起。思惟惑雖非平等。然是虛心事惑不起。故知是無明住地惑也。第四論斷道。得正觀無偏時。必先除粗。而後除細。不得如相似解俱伏時也。何者。伏必約理傍情。情背者盡伏。莫問粗細也。真觀斷時。是數法相違。故以淺治粗也。
汝諸比丘于苦法中(至)于不凈中而生凈想。
【現代漢語翻譯】 現代漢語譯本： 這是真實意義。如果理解了，就不會有偏頗，迷惑也會一併斷除。那些比丘以快樂為痛苦，也以痛苦為快樂，不僅不認識真正的快樂，也不瞭解苦、空的真諦。這就是所謂的四種顛倒，常與無常各有四種表現。僧宗說，如果簡單地分為八種顛倒，那麼四種存在於被束縛的凡夫身上，四種存在於小乘修行者身上。大通認為，凡夫和聖人都具備這八種顛倒。既然不能辨別真理，也不認識虛偽。然而，從實際情況來討論，這裡所說的是針對聖人，但重點在於凡夫。為什麼呢？因為進入聖位以上的人，不需要言語教導，自然會相信常。經典中有明確的記載。以上這些抑揚頓挫的說法，都是爲了那些尚未開悟的人。寶亮說，八種顛倒，大致可以分為四個層次。第一，說明一個人可以同時具備八種顛倒，也可以只具備四種。如果從始終成就的角度來說，那麼一個人就具備八種顛倒。如果從實際生起的角度來說，那麼就只有四種。或者說，從其本體和作用來看，其本性就是癡迷，無論是否生起，都具備了。第二，討論其生起的作用，如果生起前四種顛倒，那麼就不會有後四種，它們互相依存。所以說一個人只有四種顛倒。第三，辨別同時潛伏的情況。如果相信眼、耳、鼻、舌、身這五根是真實存在的，那麼八種顛倒就永遠潛伏了。由此可知，后四種顛倒生起的時候，是在相信眼等五根之前，接近四念處，假名為法空，在未成就無常觀的時候，在觀想的心中，生起這種迷惑。討論這種迷惑是否有可能涉及到思惟的細微之處時，無明住地惑是其正體。為什麼呢？因為見諦惑已經被降伏，不會再次生起。思惟惑雖然不是平等的，但它是虛心的事惑，不會生起。所以說這是無明住地惑。第四，討論斷除煩惱的途徑。獲得正確的觀察，沒有偏頗的時候，必須先去除粗重的煩惱，然後再去除細微的煩惱，不能像相似的理解那樣同時潛伏。為什麼呢？因為潛伏必須依據道理，依傍情感，背離真理的情感都會被降伏，無論粗細。真正的觀想斷除煩惱的時候，是數法互相違背，所以用淺顯的方法來治理粗重的煩惱。
『你們這些比丘，在苦的法中，卻生起樂的想；在無常的法中，卻生起常的想；在無我的法中，卻生起我的想；在不凈的法中，卻生起凈的想。』
【English Translation】 English version: This is the true meaning. If understood, there will be no bias, and delusion will be completely cut off. Those Bhikkhus (monks) take pleasure as suffering, and suffering as pleasure, not only do they not recognize true pleasure, but they also do not understand the true meaning of suffering and emptiness. These are the so-called four inversions, with four manifestations each for permanence and impermanence. Sangzong said that if simply divided into eight inversions, four exist in bound ordinary people, and four exist in Hinayana (small vehicle) practitioners. Datong believes that both ordinary people and saints possess these eight inversions. Since they cannot distinguish the truth, nor recognize falsehood. However, from a practical point of view, what is said here is aimed at saints, but the focus is on ordinary people. Why? Because those who have entered the stage of sainthood do not need verbal teachings, and will naturally believe in permanence. There are clear records in the scriptures. The above-mentioned ups and downs are all for those who have not yet been enlightened. Baoliang said that the eight inversions can be roughly divided into four levels. First, it is explained that one person can have eight inversions at the same time, or only four. If viewed from the perspective of complete accomplishment, then one person possesses eight inversions. If viewed from the perspective of actual arising, then there are only four. Or, from the perspective of its essence and function, its nature is delusion, and whether it arises or not, it is possessed. Second, discuss the function of its arising. If the first four inversions arise, then there will be no last four, and they are interdependent. Therefore, it is said that one person only has four inversions. Third, distinguish the situation of simultaneous dormancy. If one believes that the five roots of eye, ear, nose, tongue, and body are real, then the eight inversions will be permanently dormant. From this, it can be known that when the last four inversions arise, it is before believing in the five roots of eye, etc., close to the Four Foundations of Mindfulness (catu-satipaṭṭhāna), falsely named Dharma (law) emptiness, and when the impermanence contemplation is not achieved, this delusion arises in the contemplating mind. When discussing whether this delusion may involve the subtle aspects of thought, the ignorance dwelling place delusion (avidyā-sthāna) is its true essence. Why? Because the delusion of seeing the truth has been subdued and will not arise again. Although the delusion of thought is not equal, it is a delusion of emptiness and will not arise. Therefore, it is said that this is the ignorance dwelling place delusion. Fourth, discuss the path to cutting off afflictions. When correct observation is obtained and there is no bias, the gross afflictions must be removed first, and then the subtle afflictions must be removed, and they cannot be dormant at the same time like similar understandings. Why? Because dormancy must be based on reason and rely on emotions, and emotions that deviate from the truth will be subdued, regardless of whether they are gross or subtle. When true contemplation cuts off afflictions, it is a contradiction between number and Dharma (law), so shallow methods are used to treat gross afflictions.
'You Bhikkhus (monks), in the Dharma (law) of suffering, you give rise to the thought of pleasure; in the Dharma (law) of impermanence, you give rise to the thought of permanence; in the Dharma (law) of non-self, you give rise to the thought of self; in the Dharma (law) of impurity, you give rise to the thought of purity.'
案。道生曰。對起而言。于無我為我者。亦是以無我為我。豈謂真修耶。僧亮曰。已說倒相。今結與比丘也。已免今明其未達也。若識我相。乃得分明識無我也。寶亮曰。將釋是非故。先舉倒體。
世間亦有常樂我凈(至)世間法者有字無義。
案。道生曰。始欲明勝三修。先說世間本無我實。例見之我。有字無義也。
出世間者有字有義。
案。道生曰。翻八倒故。名出世間也。下結云。以不倒故。知字知義也。僧亮曰。比丘既不免有倒。則因世間四倒。謂知名而不知義也。法瑤曰。此下始釋勝修義。先舉世間常樂等倒。以顯出世間常不倒者。勝修義也。有字義者。釋所以為修也。僧宗曰。佛指比丘爾所計也。出生間亦有者。謂有字有義。所以為勝修也。寶亮曰。下將有釋。先開二門。一謂有字無義。二謂有字有義也。
何以故世間之法有四顛倒故不知義。
案。僧宗曰。擇有字無義也。有四倒者。有四則具八。
所以者何有想顛倒(至)世間知字而不知義。
案。僧宗曰。向舉苦空四倒。與常樂四倒作本。今復舉三例釋。前四倒所由耳。想倒者。想以取假為義。謬執不得法實。憶想推求。由此起倒也。心倒者。第六意識。能緣于理。先由心緣。而後起倒也。
【現代漢語翻譯】 現代漢語譯本： 案：道生說：『針對「起」而言，對於將「無我」當作「我」的人，也是以「無我」為「我」，難道能說是真正的修行嗎？』僧亮說：『已經說了顛倒之相，現在總結並告知比丘。』已經免除了，現在說明他們尚未通達。如果認識了「我相」，才能分明地認識「無我」。寶亮說：『將要解釋是非，所以先舉出顛倒的本體。』
『世間也有常、樂、我、凈（直到）世間法，有字無義。』
案：道生說：『開始想要闡明勝過三種修行的道理，先說世間本來沒有真實的「我」，例如所見的「我」，有字無義。』
『出世間者有字有義。』
案：道生說：『因為翻轉了八種顛倒，所以稱為出世間。』下面總結說：『因為不顛倒，所以知字知義。』僧亮說：『比丘既然不能免除顛倒，那麼因為世間的四種顛倒，就說是知道字卻不知道義。』法瑤說：『從這裡開始解釋殊勝修行的意義，先舉出世間的常、樂等顛倒，來顯示出世間常不顛倒，這就是殊勝修行的意義。』「有字義」是解釋修行的原因。僧宗說：『佛陀指出了比丘們所計較的。』「出世間也有」是指有字有義，所以是殊勝的修行。寶亮說：『下面將要解釋，先開啟兩個門：一是說有字無義，二是說有字有義。』
『何以故世間之法有四顛倒故不知義。』
案：僧宗說：『選擇有字無義。』有四倒，有四就具備了八。
『所以者何有想顛倒（直到）世間知字而不知義。』
案：僧宗說：『先前舉出苦、空四倒，與常、樂四倒作為根本，現在又舉出三個例子來解釋，是先前四種顛倒的由來。』想倒，想以取假為義，錯誤地執著于不是法的實相，憑藉回憶和推求，由此產生顛倒。心倒，第六意識，能夠緣于理，先由心緣，然後產生顛倒。
【English Translation】 English version: Commentary: Daosheng said, 'In response to 'arising,' for those who take 'no-self' (Anatta) as 'self,' it is also taking 'no-self' as 'self.' How can this be called true cultivation?' Sengliang said, 'The characteristics of inversion have already been discussed, now concluding and informing the Bhikkhus.' It has been avoided, now clarifying their lack of understanding. If one recognizes the 'self-aspect' (Atma-lakshana), then one can clearly recognize 'no-self' (Anatta). Baoliang said, 'About to explain right and wrong, therefore first presenting the essence of inversion.'
'The world also has permanence, bliss, self, and purity (Nitya, Sukha, Atma, Subha) (until) worldly dharmas, having words but no meaning.'
Commentary: Daosheng said, 'Initially wanting to clarify the superiority of the three cultivations, first stating that the world originally has no real 'self,' like the 'self' that is seen, having words but no meaning.'
'Those who are beyond the world have words and meaning.'
Commentary: Daosheng said, 'Because of reversing the eight inversions, it is called being beyond the world.' The conclusion below says, 'Because of not being inverted, one knows the words and knows the meaning.' Sengliang said, 'Since the Bhikkhus cannot avoid inversion, then because of the four inversions of the world, it is said that they know the words but do not know the meaning.' Fayaosays, 'From here onwards, explaining the meaning of superior cultivation, first presenting the inversions of permanence, bliss, etc., in the world, to show that being beyond the world is constantly not inverted, this is the meaning of superior cultivation.' 'Having words and meaning' explains the reason for cultivation. Sengzong said, 'The Buddha pointed out what the Bhikkhus are concerned about.' 'Those who are beyond the world also have' refers to having words and meaning, therefore it is superior cultivation. Baoliang said, 'About to explain below, first opening two doors: one is saying having words but no meaning, the other is saying having words and meaning.'
'Why is it that the laws of the world have four inversions, therefore not knowing the meaning?'
Commentary: Sengzong said, 'Choosing having words but no meaning.' Having four inversions, having four then possesses eight.
'What is the reason? There is the inversion of perception (until) the world knows the words but does not know the meaning.'
Commentary: Sengzong said, 'Previously presenting the four inversions of suffering and emptiness (Dukkha, Sunyata), taking them as the root with the four inversions of permanence and bliss, now again presenting three examples to explain, it is the origin of the previous four inversions.' The inversion of perception, perception takes falsity as meaning, mistakenly clinging to what is not the reality of the Dharma, relying on recollection and seeking, thereby giving rise to inversion. The inversion of mind, the sixth consciousness, is able to be conditioned by reason, first conditioned by the mind, and then giving rise to inversion.
見倒者。見能審法。由審成倒。藉此則生於四。而對則八也。寶亮曰。心識一往。捉境謬解。取法不得。名之為倒。后以想心。重來分別。逐心謬解。名曰想倒。見是行陰之心。以想分別。有違不違二義。轉重執見。謂言佛是無常。名為見倒也。不說受倒者。受之與想。一類相似。據其中品。所以不明也。見是三家之後。重行陰故說。
何等為義無我者即生死我者即如來。
案。道生曰。生死不得自在。故曰無我。
無常者聲聞覺常者如來法身。
案。道生曰。二乘不見常。故無常也。
苦者一切外道樂者即是涅槃。
案。道生曰。反正見故。不得出苦。
不凈者即有為法凈者諸佛菩薩所有正法。
案。道生曰。夫橫起者。皆有為也。
是名不顛倒以不倒故(至)應知如是常樂我凈。
案。僧亮曰。正說勝三修也。法瑤曰。既明二種四倒。不知其義。次明二種四不倒。知其義者。即文自顯。不復記也。
時諸比丘白佛言世尊(至)而見放舍欲入涅槃。
案。道生曰。既已斥其解非。便應教其修是。故復得請之。
如來若見顧念教敕(至)同共正住修于梵行。
案。道生曰。若佛涅槃。無復教者。雖修梵行。終不能得離此毒身
【現代漢語翻譯】 現代漢語譯本 『見倒』是指，見解能夠審視佛法，但由於審視而產生顛倒。憑藉這種顛倒，就會在四種顛倒中產生執著，而與四種顛倒相對的則是八種顛倒。寶亮解釋說，心識一旦執著于外境，產生錯誤的理解，無法正確領會佛法，就稱之為『倒』。之後又以想像之心，重新進行分別，隨著心識產生錯誤的理解，稱之為『想倒』。『見』是行陰之心，通過想像進行分別，有符合和不符合兩種含義。轉而加重執著于自己的見解，認為佛是無常的，這稱之為『見倒』。這裡沒有提到『受倒』，是因為『受』與『想』類似，根據其中的品類，所以沒有明確說明。『見』是在三家之後，加重行陰的緣故而說的。
什麼是『義無我』？即是生死之我；什麼是『如來』？即是如來。
道生解釋說，生死不得自在，所以說是『無我』。
什麼是『無常』？是聲聞所覺知的；什麼是『常』？是如來法身。
道生解釋說，二乘（聲聞乘和緣覺乘）不見常，所以說是『無常』。
什麼是『苦』？是一切外道；什麼是『樂』？即是涅槃（Nirvana）。
道生解釋說，因為反正見，所以不能脫離苦。
什麼是不凈？是有為法；什麼是凈？是諸佛菩薩（Bodhisattvas）所擁有的正法。
道生解釋說，凡是橫起之物，都是有為法。
這被稱為不顛倒，因為不顛倒的緣故，應當知道如是常樂我凈。
僧亮說，這是正說勝三修。法瑤說，既然已經明白了兩種四倒，但不知道其中的含義，接下來闡明兩種四不倒，知道其含義，那麼文義自然顯現，不再贅述。
當時，眾比丘（Bhikkhus）對佛（Buddha）說：『世尊（Bhagavan）……』，而（佛）卻看到（我們）被拋棄，想要進入涅槃（Nirvana）。
道生解釋說，既然已經駁斥了他們的錯誤理解，就應該教導他們如何修行，所以再次請求。
如來（Tathagata）如果看到（我們），顧念，教導……，共同安住正法，修習梵行。
道生解釋說，如果佛（Buddha）涅槃（Nirvana），沒有再教導的人，即使修習梵行，最終也不能脫離這個充滿毒害的身體。
【English Translation】 English version 'Perverted Views' refer to views that can examine the Dharma (law), but become inverted due to the examination. Relying on this inversion leads to attachment to the four inversions, while the opposite of the four inversions are the eight inversions. Bao Liang explains that once the mind-consciousness clings to external objects and generates incorrect understanding, failing to correctly comprehend the Dharma, it is called 'inversion'. Afterwards, using the mind of imagination to re-discriminate, following the mind to generate incorrect understanding, it is called 'thought inversion'. 'View' is the mind of the form aggregate, which discriminates through imagination, having both conforming and non-conforming meanings. Turning to intensify attachment to one's own views, believing that the Buddha (Buddha) is impermanent, this is called 'view inversion'. The reason 'feeling inversion' is not mentioned is because 'feeling' is similar to 'thought', and according to its categories, it is not explicitly explained. 'View' is spoken of after the three schools, emphasizing the form aggregate.
What is meant by 'no self in meaning'? It is the self of birth and death; what is meant by 'Tathagata (如來)'? It is the Tathagata.
Dao Sheng explains that birth and death are not free, therefore it is said to be 'no self'.
What is 'impermanent'? It is what the Sravakas (聲聞) perceive; what is 'permanent'? It is the Dharmakaya (法身) of the Tathagata.
Dao Sheng explains that the two vehicles (Sravakayana and Pratyekabuddhayana) do not see permanence, therefore it is said to be 'impermanent'.
What is 'suffering'? It is all external paths; what is 'happiness'? It is Nirvana (涅槃).
Dao Sheng explains that because of inverted views, one cannot escape suffering.
What is 'impure'? It is conditioned phenomena; what is 'pure'? It is the correct Dharma possessed by all Buddhas (佛) and Bodhisattvas (菩薩).
Dao Sheng explains that all that arises horizontally is conditioned phenomena.
This is called non-inverted, and because of non-inversion, one should know that it is thus permanent, blissful, self, and pure.
Seng Liang says that this is the correct explanation of the superior three cultivations. Fa Yao says that since the two types of four inversions have been clarified, but their meanings are not known, next the two types of four non-inversions are explained, and if their meanings are known, then the meaning of the text will naturally become clear, and there is no need to elaborate further.
At that time, the Bhikkhus (比丘) said to the Buddha (佛): 'Bhagavan (世尊)...', but (the Buddha) saw (us) being abandoned and wanting to enter Nirvana (涅槃).
Dao Sheng explains that since their incorrect understanding has been refuted, they should be taught how to cultivate, so they request again.
If the Tathagata (如來) sees (us), cares for, teaches..., dwells together in the correct Dharma, and cultivates pure conduct.
Dao Sheng explains that if the Buddha (佛) enters Nirvana (涅槃), and there is no one to teach, even if one cultivates pure conduct, one will ultimately not be able to escape this poisonous body.
。
我等亦當隨佛世尊入于涅槃。
案。道生曰。言佛若住世教我者。乃當得隨佛入此涅槃也。僧亮曰。上嘆昔三修。取定於如來。如來已判。比丘雖悟昔修是倒。未得后修為用。請求教導。頂受修習也。隨佛涅槃者。修既是倒。云何與此毒身同止。佛若現滅。隨佛而去也。僧宗曰。上請不住。退保昔教。既蒙開釋。始知未達。敬服前言。我既有倒。應須除滅。如其不住。欲隨佛取滅。尋取滅之意。如似猶協前教。雖不要住。意在未舍。所以不敢公言。執教者。既蒙開釋。愧在未達耳。寶亮曰。此下第三請始也。就此中亦有三意。第一直領解。第二請佛住教我勝三修。第三佛若不受我請。今當逐佛入涅槃者。以死要佛也。智秀曰。開說勝修。悟解情薄。今更請佛住。重為已說。云隨佛入涅槃者。不謂別有涅槃可入。由佛昔云得涅槃時。必應捨身故。用理切之辭。以為請也。
爾時佛告諸比丘汝等不應(至)亦以付囑摩訶迦葉。
案。道生曰。所以付囑聲聞者。明要須兼解。然後得道也。迦葉在佛前出家。以十方佛為師。佛既成道。為佛弟子。苦行第一。深解成就。必可以軌誨後學。故付囑也。僧亮曰。答請教之言也。教汝遺法。今留在後也。僧宗曰。向以辭倒請住。今明付囑有人。何患倒之
【現代漢語翻譯】 現代漢語譯本 我等也應當跟隨佛世尊進入涅槃（Nirvana，梵文，意為寂滅）。
案：道生說，意思是說佛如果住世教導我們，我們才能跟隨佛進入這涅槃。僧亮說，上面讚歎過去的三種修行，以求得如來的定論。如來已經判決，比丘雖然醒悟到過去的修行是顛倒的，但還沒有得到後來的修行方法，所以請求教導，恭敬地接受並修習。跟隨佛進入涅槃，是因為既然修行是顛倒的，怎麼能與這有毒的身體一同存在？佛如果示現滅度，就跟隨佛而去。僧宗說，上面請求佛不要入滅，退而保守過去的教法，既然蒙受開示，才知道自己沒有通達。敬佩並服從之前的教言，我們既然有顛倒，就應當去除滅盡。如果佛不住世，就想跟隨佛去證得寂滅。探尋證得寂滅的意圖，好像仍然與之前的教法相符，雖然不要佛住世，但心意在於沒有捨棄，所以不敢公開說出來。執著于舊教的人，既然蒙受開示，慚愧自己沒有通達。寶亮說，這以下是第三次請求開始。就這其中也有三重意思。第一是直接領悟理解，第二是請佛住世教導我等勝過過去的三種修行，第三是佛如果不接受我的請求，現在就應當追隨佛進入涅槃，這是用死來要挾佛。智秀說，開示解說殊勝的修行，醒悟理解情執淡薄。現在再次請佛住世，重新為我們解說。說跟隨佛進入涅槃，不是說另外有涅槃可以進入，因為佛過去說證得涅槃時，必定應當捨棄身體，所以用懇切的言辭，作為請求。
這時佛告訴各位比丘：你們不應該……也已經付囑摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）。
案：道生說，之所以付囑聲聞弟子，是說明必須要兼通理解，然後才能得道。迦葉在佛之前出家，以十方佛為老師。佛既然成道，就成為佛的弟子，苦行第一，深刻理解併成就，必定可以規範教誨後來的學人，所以付囑給他。僧亮說，這是回答請求教導的話。教導你們遺留下來的佛法，現在留在後面。僧宗說，之前因為辭語顛倒而請求佛住世，現在說明已經有付囑的人，還擔心什麼顛倒呢？
【English Translation】 English version We should also follow the Buddha, the World-Honored One, into Nirvana (Sanskrit, meaning extinction).
Note: Daosheng said, 'It means that if the Buddha remains in the world to teach us, then we can follow the Buddha into this Nirvana.' Sengliang said, 'The above praises the three past cultivations, seeking a definitive judgment from the Tathagata (Tathāgata, meaning 'Thus Gone One', an epithet of the Buddha). The Tathagata has already judged that although the Bhikshus (Bhikshu, a Buddhist monk) have realized that the past cultivation was inverted, they have not yet obtained the subsequent cultivation method, so they request guidance, respectfully accept and practice it. Following the Buddha into Nirvana is because since the cultivation is inverted, how can one coexist with this poisonous body? If the Buddha manifests extinction, then follow the Buddha and depart.' Sengzong said, 'The above requests the Buddha not to enter extinction, retreating to preserve the past teachings. Having received enlightenment, they now know that they have not attained understanding. They admire and obey the previous teachings, and since we have inversion, we should eliminate and extinguish it. If the Buddha does not remain in the world, they want to follow the Buddha to attain extinction. Exploring the intention of attaining extinction, it seems to still align with the previous teachings. Although they do not want the Buddha to remain in the world, their intention is not to abandon, so they dare not say it publicly. Those who adhere to the old teachings, having received enlightenment, are ashamed of their lack of understanding.' Baoliang said, 'The following is the beginning of the third request. Within this, there are also three meanings. The first is direct comprehension and understanding, the second is requesting the Buddha to remain in the world and teach us superior to the past three cultivations, and the third is that if the Buddha does not accept my request, then we should now follow the Buddha into Nirvana, using death to coerce the Buddha.' Zhixiu said, 'Revealing and explaining the superior cultivation, awakening and understanding the thinness of emotional attachments. Now, we again request the Buddha to remain in the world and explain it to us again. Saying to follow the Buddha into Nirvana does not mean that there is another Nirvana to enter, because the Buddha said in the past that when attaining Nirvana, one must abandon the body, so use earnest words as a request.'
At that time, the Buddha told the Bhikshus (Bhikshu, a Buddhist monk): 'You should not... I have also entrusted Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices).'
Note: Daosheng said, 'The reason for entrusting the Sravaka (Śrāvaka, a disciple of the Buddha who attains enlightenment by hearing the teachings) disciples is to explain that one must have both understanding and comprehension, and then one can attain the Way.' Kāśyapa left home before the Buddha, taking the Buddhas of the ten directions as his teachers. Since the Buddha attained enlightenment, he became the Buddha's disciple, foremost in ascetic practices, deeply understanding and achieving, and he can certainly regulate and teach later learners, so he is entrusted with it. Sengliang said, 'This is the answer to the request for teaching. Teaching you the remaining Dharma (Dharma, the teachings of the Buddha), now left behind.' Sengzong said, 'Previously, because of inverted words, they requested the Buddha to remain in the world. Now, it is explained that there are already people entrusted, so what is there to worry about inversion?'
不除也。寶亮曰。第三勸也。就此中有三意。先一非其第一請意。云但修勝修。隨滅何益耶。第二齣所依止人。迦葉既為依止處者。如佛在世無異。何患欲修勝修。而無地耶。有人解云。此迦葉即是三十四問者也。謂不應然。正是聲聞中上座者耳。故六卷云。以聲聞乘故。不能流通。非都不能也。是佛大弟子。於時不來故。知先是體常之人。
汝等當知先所修集無常苦想非是真實。
案。僧亮曰。一切經藏。皆付迦葉比丘。得知前非后是也。法瑤曰。將欲設譬。使其分明知昔解必非。勸學今之所說。故先誡敕之。
譬如春時。
案。僧亮曰。春者農之始也。無常之教。乃學之始也。法瑤曰。卉物開秀悅情之時。以譬聽者機發之時也。時而聞法。莫不開悅也。僧宗曰。譬有三意。初明過去佛邊得解譬也。次明失解譬。后明更感今佛聞常發解譬也。眾生有善。值過去佛。感應相交。善萌開發。喻彼和適之時也。智秀曰。譬旨有二。前從始訖乃知非真。顯學人本有極修當果之解。為佛偏教所益。尋之不能得也。后從是時寶球。訖譬明今日教。顯極修之旨。現昔偏教之下求者。終能于中得也。開此二意。以誡學人慎彼前失。慕斯后得也。前譬中有兩意。初訖沒深水中。正顯極修之珠。沒于偏教之水也
【現代漢語翻譯】 現代漢語譯本： 『不除也。』寶亮說：『這是第三次勸告。』這裡面有三重含義。第一重是否定他們第一次請求的意圖，說：『僅僅修習殊勝之修，隨著（無常）而滅亡有什麼益處呢？』第二重是指出所應依止的人。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）既然是依止之處，就如同佛陀在世沒有差別。何必擔心想要修習殊勝之修，而沒有地方呢？有人解釋說，這位迦葉就是三十四個問題中的提問者。這不應該這樣認為。他正是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）中的上座。所以六卷本（《大般涅槃經》）說：『因為是聲聞乘（Śrāvakayāna，聲聞的修行方式），所以不能流通。』並非完全不能流通。他是佛陀的大弟子，當時沒有來，所以知道先前是體常（永恒不變的真我）之人。
『你們應當知道先前所修習的無常（anitya，變化無常的性質）、苦（duhkha，痛苦的體驗）之想並非真實。』
案：僧亮說：『一切經藏，都交付給迦葉比丘（bhiksu，出家修行的男性）。』得知先前（的理解）不對，後來（的理解）才對。法瑤說：『將要設立譬喻，使他們清楚地知道過去的理解必定是錯誤的，勸勉學習現在所說的。所以先告誡他們。』
『譬如春天的時候。』
案：僧亮說：『春天是農事的開始。無常的教義，是學習的開始。』法瑤說：『草木開花，展現美好景象，令人心情愉悅的時候，用來比喻聽者機緣成熟的時候。在適當的時候聽聞佛法，沒有不感到喜悅的。』僧宗說：『譬喻有三重含義。首先是說明過去在佛陀身邊獲得理解的譬喻。其次是說明失去理解的譬喻。然後是說明再次感應到現在的佛陀，聽聞常（nitya，永恒不變的性質）而啓發理解的譬喻。眾生有善根，遇到過去的佛陀，感應相互交融，善的萌芽得以開發，比喻那和諧美好的時候。』智秀說：『譬喻的旨意有二。前面從開始到結束，才知道（無常）並非真實，顯示學人本來具有極修當果的理解，被佛陀的偏頗教義所矇蔽，尋找卻無法得到。後面從『是時寶球』到結束，譬喻說明今日的教義，顯示極修的旨意，在昔日偏頗的教義之下尋求的人，最終能夠從中得到。』闡明這兩種含義，用來告誡學人謹慎對待先前的過失，仰慕這後來的獲得。前面的譬喻中有兩重含義。從開始到沒入深水中，正是顯示極修的寶珠，沒入偏頗教義的水中。』
【English Translation】 English version: 『It is not removed.』 Bao Liang said, 『This is the third exhortation.』 There are three meanings within this. The first is to negate their initial request, saying, 『What is the benefit of merely cultivating superior cultivation, only to perish along with (impermanence)?』 The second is to point out the person to rely upon. Since Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) is the place of reliance, it is no different than the Buddha being in the world. Why worry about wanting to cultivate superior cultivation and not having a place to do so? Some interpret that this Kāśyapa is the one who asked the thirty-four questions. This should not be the case. He is precisely a senior member among the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings). Therefore, the six-fascicle version (of the Mahāparinirvāṇa Sūtra) says, 『Because of the Śrāvakayāna (the vehicle of the Śrāvakas), it cannot be circulated.』 It is not that it cannot be circulated at all. He is a great disciple of the Buddha, and he was not present at that time, so it is known that he was previously a person of the Self-nature (the eternal and unchanging true self).
『You should know that the impermanence (anitya, the nature of being transient) and suffering (duhkha, the experience of pain) that you previously cultivated are not real.』
Note: Sengliang said, 『All the sutra collections were entrusted to the Bhiksu (monk) Kāśyapa.』 It is known that the previous (understanding) was incorrect, and the later (understanding) is correct. Fa Yao said, 『It is about to set up a metaphor to make them clearly know that the past understanding must be wrong, and to encourage them to learn what is now being said. Therefore, first warn them.』
『For example, in springtime.』
Note: Sengliang said, 『Spring is the beginning of farming. The teaching of impermanence is the beginning of learning.』 Fa Yao said, 『The time when plants bloom and display beautiful scenery, pleasing the heart, is used as a metaphor for the time when the listeners' potential is ripe. Hearing the Dharma at the right time, there is no one who does not feel joy.』 Sengzong said, 『The metaphor has three meanings. First, it explains the metaphor of gaining understanding in the past near the Buddha. Second, it explains the metaphor of losing understanding. Then, it explains the metaphor of resonating with the present Buddha again, hearing about permanence (nitya, the nature of being eternal) and inspiring understanding. Sentient beings have good roots, encounter the past Buddha, and their resonance interacts, allowing the sprouts of goodness to develop, which is like that harmonious and beautiful time.』 Zhixiu said, 『The meaning of the metaphor is twofold. The former, from beginning to end, only then knows that (impermanence) is not real, showing that the learner originally has the understanding of ultimate cultivation leading to the proper result, but is obscured by the Buddha's biased teachings, and cannot be found when searching. The latter, from 『at that time, a precious ball』 to the end, the metaphor explains today's teachings, showing the meaning of ultimate cultivation, and those who seek under the biased teachings of the past will eventually be able to obtain it within them.』 Clarifying these two meanings is used to warn learners to be cautious of the previous mistakes and to admire this later gain. There are two meanings in the previous metaphor. From the beginning to sinking into the deep water, it precisely shows that the precious ball of ultimate cultivation is submerged in the water of biased teachings.』
。春至則卉木斯萌。譬感興而教發。善心榮秀。
有諸人等。
案。僧亮曰。陳如五人。應聞者也。僧宗曰。應是住前凡夫人。寶亮曰。通譬三乘人也。
在大池浴。
案。僧亮曰。稟承經教。洗除邪惑。譬大池浴也。僧宗曰。三世佛法通譬也。池中有水。水從池出。請佛法之中。有理有教。理教從佛法出也。寶亮曰。釋迦出世。從鹿園至雙樹。通譬池也。
乘船遊戲。
案。僧亮曰。依經求理。始用聞思。既入理不深。若船之浮水上者也。何者。眾生本有四倒之計。謂一切法常。佛欲斷之。說一功無常。旨在三界。濫及法身。執教失旨。浮淺之義。無有實功。譬之戲也。敬遺記僧宗曰。遊戲者。感聞常教。非不微解。有悅情之謂。法蓮記僧宗曰。萬善為船。甘樂為戲也。
失琉璃寶。
案。一本云殊。僧亮曰。經旨不偏。理圓可貴。喻之寶。亦曰珠也。偏取乖中。以譬失也。法瑤曰。言之旨為珠也。不達所詮為失也。僧宗曰。外譬因戲失珠。內合以解所未深。情馳五欲。亡失本解。如失珠也。若論失者。昔計常乖解。已有失義。而以今聞無常之教。方稱失者。以昔常名是同失義。不顯無常之教。生無常解。遏于常見。失義始彰也。寶亮曰。中道之解。應得不得。
【現代漢語翻譯】 現代漢語譯本：春天到來，草木便開始萌芽生長，這好比受到感應而佛法開始傳播，善心也因此繁榮茂盛。
有這麼一些人。
（案：僧亮說，陳如五人（Pañcavargika，佛陀最初的五位弟子），是應該聽聞佛法的人。僧宗說，應該是住在前面的凡夫俗子。寶亮說，這是通用於聲聞乘、緣覺乘和菩薩乘這三乘人。）
他們在大池塘里沐浴。
（案：僧亮說，稟承經書教誨，洗去邪見迷惑，好比在大池塘里沐浴。僧宗說，這通用於過去、現在、未來三世的佛法。池塘里有水，水從池塘里流出，這比喻佛法之中，既有真理又有教義，真理和教義都從佛法中產生。寶亮說，釋迦牟尼（Śākyamuni，佛教的創始人）出世，從鹿野苑（Sarnath）到雙樹林（Kushinagar），這都可比作池塘。）
他們乘坐船隻嬉戲玩耍。
（案：僧亮說，依據經書尋求真理，最初要通過聽聞和思考。但如果進入真理不深，就好像船隻浮在水面上一樣。為什麼這麼說呢？因為眾生本來就有四種顛倒的錯誤觀念，認為一切法是常住不變的。佛陀爲了斷除這種錯誤觀念，宣說一切法是無常的。但如果執著于無常的教義，卻又理解不深刻，就會濫用到法身（Dharmakāya，佛的法性之身）上，這樣執著于教義而失去佛法的宗旨，就是一種膚淺的理解，沒有實際的功用，好比嬉戲玩耍一樣。敬遺記僧宗說，嬉戲玩耍，是指感受到常住不變的教義，並非沒有稍微理解，而是有一種悅樂心情的意味。法蓮記僧宗說，萬善之行為船，甘樂之情為戲。）
（他們）遺失了琉璃寶珠。
（案：有一個版本寫作『殊』。僧亮說，經書的宗旨不偏頗，真理圓滿而可貴，可以比作寶珠。如果偏頗而違背中道，就可以比作遺失。法瑤說，言語的宗旨就是寶珠。不理解所要表達的含義就是遺失。僧宗說，從外在的比喻來說，是因為嬉戲而遺失了寶珠；從內在的含義來說，是比喻理解得不夠深刻，心神馳騁於五欲之中，喪失了原本的理解，就像遺失了寶珠一樣。如果說遺失，那麼過去執著于常住不變的錯誤理解，就已經有了遺失的含義。而現在聽聞無常的教義，才稱之為遺失，是因為過去常住不變的名稱，與遺失的含義相同，但並不明顯。而無常的教義產生無常的理解，遏制了常見的錯誤觀念，遺失的含義才開始彰顯。寶亮說，中道的理解，應該是得到卻沒有得到。）
【English Translation】 English version: When spring arrives, the plants and trees begin to sprout and grow. This is like being inspired and the Dharma begins to spread, and good intentions flourish as a result.
There are some people.
(Note: Monk Liang said that the Pañcavargika (the first five disciples of the Buddha) are those who should hear the Dharma. Monk Zong said that they should be ordinary people living in front. Bao Liang said that this applies to the three vehicles of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna.)
They bathe in a large pond.
(Note: Monk Liang said that receiving the teachings of the scriptures and washing away heretical delusions is like bathing in a large pond. Monk Zong said that this applies to the Buddhadharma of the past, present, and future. There is water in the pond, and water flows out of the pond, which is a metaphor that in the Buddhadharma, there is both truth and doctrine, and both truth and doctrine arise from the Buddhadharma. Bao Liang said that the appearance of Śākyamuni (the founder of Buddhism) in the world, from Sarnath to Kushinagar, can be compared to a pond.)
They ride boats and play games.
(Note: Monk Liang said that seeking truth according to the scriptures initially requires hearing and thinking. But if one does not enter deeply into the truth, it is like a boat floating on the water. Why is this so? Because sentient beings originally have four inverted misconceptions, believing that all dharmas are permanent and unchanging. The Buddha wanted to eliminate this misconception and proclaimed that all dharmas are impermanent. But if one clings to the doctrine of impermanence without understanding it deeply, it will be misapplied to the Dharmakāya (the body of the Buddha's Dharma nature). Clinging to the doctrine and losing the purpose of the Buddhadharma is a superficial understanding, without practical use, like playing games. Jing Yi Ji Monk Zong said that playing games refers to feeling the permanent and unchanging doctrine, not without slight understanding, but with a sense of joyful pleasure. Fa Lian Ji Monk Zong said that the practice of ten thousand good deeds is the boat, and the feeling of joy and pleasure is the game.)
They lost the lapis lazuli treasure.
(Note: One version writes 'special'. Monk Liang said that the purpose of the scriptures is not biased, and the truth is complete and precious, which can be compared to a treasure. If it is biased and violates the middle way, it can be compared to loss. Fa Yao said that the purpose of speech is the treasure. Not understanding what is to be expressed is loss. Monk Zong said that from the external metaphor, the treasure is lost because of playing; from the internal meaning, it is a metaphor that the understanding is not deep enough, the mind gallops in the five desires, and the original understanding is lost, just like losing the treasure. If we talk about loss, then the past clinging to the wrong understanding of permanence already has the meaning of loss. And now hearing the doctrine of impermanence is called loss, because the name of permanence in the past is the same as the meaning of loss, but it is not obvious. And the doctrine of impermanence produces the understanding of impermanence, curbing the common misconceptions, and the meaning of loss begins to manifest. Bao Liang said that the understanding of the middle way should be obtained but has not been obtained.)
名之為失也。
沒深水中。
案。道生曰。常與無常。理本不偏。言兼可珍。而必是應獲。由二乘漫修。乖之為失也。乖則永隱。謂沒深也。僧亮曰。為權教所䨱。譬深水中也。法瑤曰。常以無常。理必相對。而昔無常之說。未灼然有在。則濫乎佛常。是則常理隱於無常之教。為珠沒水也。理必雙悟。不應有偏。無常之水。非深如何。僧宗曰。隱覆圓解之珠。學人無有能見之者。曰深。無常之教。印一切法。就言下而求常解。無有可得之理。曰沒也。寶亮曰。中道之理。隱在今日涅槃教下。故言沒水。非據東西。水為譬也。
是時諸人悉共入水求覓是寶。
案。僧亮曰。修慧也。求理轉深。欲以除惑。譬之入水求寶也。法瑤曰。思慧也。尋教轉深。入水義也。失旨宜求。理推應爾。不言其意也。僧宗曰。向以理中有失。今亦理中有求。何者。常解是理中之勝行。人豈容無求勝之意耶。寶亮曰。從聞得思。義言入也。
競捉瓦石草木沙礫各各自謂得琉璃珠。
案。僧亮曰。以無常等智。謂之三果也。寶亮曰。依昔經得聞思二慧之解。謂為真理也。
歡喜持出乃知非真。
案。僧亮曰。羅漢出三界。自知非究竟也。法瑤曰。本謂無常之理。是真言極旨。今聞常說。始知
【現代漢語翻譯】 現代漢語譯本：這被稱為『失』（失落）。
沉沒于深水中。
案（評註）：道生說，常（永恒）與無常（變化），在真理的本質上本無偏頗。兼顧兩者，言辭才可貴。如果執著于必須獲得某種東西，那就是由於二乘（聲聞乘和緣覺乘）的漫長修行，這種背離就是『失』。背離就會永遠隱藏，所以說是沉沒于深水中。僧亮說，被權教（方便教法）所覆蓋，就像在深水中一樣。法瑤說，常與無常，在道理上必然相對。如果過去關於無常的說法，沒有明確地存在，那麼就會混淆于佛的常（永恒）的教義。這樣，常理就隱藏在無常的教義中，就像寶珠沉沒在水中一樣。真理必須同時領悟，不應該有偏頗。無常之水，如果不是深，又怎麼能隱藏寶珠呢？僧宗說，隱藏覆蓋了圓滿理解的寶珠，學人沒有能夠看見它的人，所以說是『深』。無常的教義，印證一切法，如果只在言辭下尋求常的理解，就沒有可以得到的道理，所以說是『沒』。寶亮說，中道的真理，隱藏在今天的涅槃教義之下，所以說是沉沒在水中。這裡不是指東西方向，水只是一個比喻。
這時，所有的人都一起進入水中，尋求尋找這顆寶珠。
案（評註）：僧亮說，這是修慧（通過修行獲得的智慧）。深入尋求真理，想要以此來去除迷惑，就像進入水中尋找寶珠一樣。法瑤說，這是思慧（通過思考獲得的智慧）。深入探尋教義，就是入水的意義。失去了宗旨，就應該尋求，從道理上推斷也應該是這樣。這裡沒有說明他們的意圖。僧宗說，之前說在理中有失，現在又說在理中有求。為什麼呢？常的理解是理中的殊勝行為，人們怎麼能沒有尋求殊勝的意願呢？寶亮說，從聽聞而得到思，用『入』字來表達。
他們爭相抓取瓦片、石頭、草木、沙礫，各自都認為自己得到了琉璃珠（珍貴的寶珠）。
案（評註）：僧亮說，用無常等的智慧，自以為達到了三果（須陀洹果、斯陀含果、阿那含果）。寶亮說，依據過去的經典，得到了聞慧（通過聽聞獲得的智慧）和思慧的理解，就認為是真正的真理。
歡喜地拿出來，才知道不是真的。
案（評註）：僧亮說，羅漢（阿羅漢）脫離了三界（欲界、色界、無色界），自己知道並非究竟。法瑤說，本來認為無常的道理，是真正的言語的極致宗旨，現在聽聞常的說法，才知道...
【English Translation】 English version: This is called 'loss'.
Submerged in deep water.
Commentary: Daosheng said, permanence (chang) and impermanence (wuchang) are not biased in the essence of truth. Words that encompass both are valuable. If one insists on obtaining something, it is due to the prolonged practice of the two vehicles (śrāvakayāna and pratyekabuddhayāna), and this deviation is 'loss'. Deviation leads to eternal concealment, hence the saying 'submerged in deep water'. Sengliang said, being covered by expedient teachings (upāya), is like being in deep water. Fiyao said, permanence and impermanence are necessarily relative in principle. If the past teachings on impermanence were not clearly present, they would be confused with the Buddha's teachings on permanence. Thus, the principle of permanence is hidden in the teachings of impermanence, like a pearl submerged in water. Truth must be understood simultaneously, without bias. If the water of impermanence is not deep, how can it hide the pearl? Sengzong said, the pearl of complete understanding is hidden and covered, and students cannot see it, hence the saying 'deep'. The teachings of impermanence validate all dharmas. If one seeks the understanding of permanence only in words, there is no principle to be obtained, hence the saying 'submerged'. Baoliang said, the truth of the Middle Way is hidden under today's Nirvana teachings, hence the saying 'submerged in water'. This does not refer to the directions of east and west; water is just a metaphor.
At this time, all the people entered the water together, seeking to find this pearl.
Commentary: Sengliang said, this is cultivating wisdom (prajñā). Seeking truth deeply, wanting to remove delusion with it, is like entering the water to find a pearl. Fiyao said, this is reflective wisdom (cintā-maya prajñā). Exploring the teachings deeply is the meaning of entering the water. If the purpose is lost, one should seek it, and it should be inferred from reason. The intention is not stated here. Sengzong said, previously it was said that there is loss in principle, and now it is said that there is seeking in principle. Why? The understanding of permanence is the supreme practice in principle. How can people not have the intention to seek the supreme? Baoliang said, obtaining thought from hearing, the word 'enter' is used to express it.
They competed to grab tiles, stones, grass, wood, and gravel, each thinking they had obtained a Vaidurya pearl (precious pearl).
Commentary: Sengliang said, using the wisdom of impermanence, etc., they think they have attained the three fruits (Srotaāpanna, Sakrdāgāmin, Anāgāmin). Baoliang said, based on the past sutras, they obtained the understanding of hearing wisdom (śruta-maya prajñā) and thought wisdom, and considered it to be the true truth.
Joyfully taking it out, they realized it was not real.
Commentary: Sengliang said, Arhats (Arahan) have escaped the three realms (kāmadhātu, rūpadhātu, arūpadhātu), and they themselves know that it is not ultimate. Fiyao said, originally they thought that the principle of impermanence was the ultimate purpose of true words, but now hearing the teachings of permanence, they realize...
有在。畫然有判。不復執在無常教中。是為持出。乃知非真也。僧宗曰。歡喜者。屬上向也。于偏教生解。謂為真理。如唱得珠。保悅在心。義稱歡喜也。持出乃知非真者。常教既宣。開釋二涂。則不復為無常所迷。知先所得。未為理極也。寶亮曰。乘無常之解。來登燸頂。信根成就。決定信佛是常。於時倒望昔教。方知虛說。如持寶出水。知非真也。智秀曰。得修修慧離教。譬持出。出觀緣滅。知未來之生。未即都盡。譬乃知非真也。道慧所撰。曰歡喜。持者。昔謂是理。保之為持也。出乃知非真者。說涅槃時也。既入今常教。于昔無常之教為出。
是時寶珠猶在水中。
案。道生曰。于不得者為故。在水中也。僧亮曰。自知生死未盡。不知佛果常。故為昔言所䨱也。法瑤曰。詮本表旨。使人得之。於人未得。為在詮水之中也。僧宗曰。常教既興。知昔所行。未為理極。而思修之信珠。未即為心用。猶在理教之下也。寶亮曰。得知昔來經教。儘是常解之詮。但眾生惑重。不得正說也。
以珠力故水皆澄清。
案。道生曰。言旨既現。不復渾跡。珠之力也。僧亮曰。理不可掩。名教自分伊字之譬是也。故曰澄清。僧宗曰。珠譬解珠。是映澈之物。水為之清。思修勝慧。是理照之知。探教不渾
【現代漢語翻譯】 現代漢語譯本： 『有在。畫然有判。不復執在無常教中。是為持出。乃知非真也。』意思是，（之前）認為『有』存在，現在已經清楚地分辨了（常與無常），不再執著于無常的教義之中，這叫做『持出』，從而知道（之前的認識）並非真實。（對於這句話）僧宗解釋說：『歡喜』，是屬於向上追求的（心境）。對於偏頗的教義產生了理解，認為那是真理，就像得到了寶珠一樣，心中感到喜悅，因此稱之為『歡喜』。『持出乃知非真者』，常教既然已經宣講，開示了二種途徑（常與無常），那麼就不會再被無常所迷惑，知道先前所得到的（理解），並非是真理的極致。寶亮說：憑藉著對無常的理解，來登上燸頂（比喻修行達到一定境界），信根成就，堅定地相信佛是常住的。在這個時候，回頭看以前的教義，才知道是虛妄的說法，就像拿著寶珠從水中出來，知道它並非是真的。智秀說：得到修習的智慧，脫離了（無常的）教義，就像『持出』一樣。從觀想緣起寂滅中出來，知道未來的生（滅），並非完全斷絕，就像『乃知非真也』。道慧所撰寫的（解釋）說：『歡喜』、『持』，是過去認為是真理，並保持著它。『出乃知非真者』，是指宣說涅槃的時候。既然進入了現在的常教，對於過去的無常之教來說，就是『出』。
『是時寶珠猶在水中。』
道生解釋說：對於沒有得到（真理）的人來說，（寶珠）仍然在水中。僧亮說：自己知道生死還沒有了結，不知道佛果是常住的，所以被過去的言論所矇蔽。法瑤說：詮釋根本，表明宗旨，使人能夠得到它。對於還沒有得到（真理）的人來說，（寶珠）就在詮釋的水中。僧宗說：常教既然興盛，知道過去所修行的，並非是真理的極致，而思維修行的信珠，還沒有立刻被心所用，仍然在理教之下。寶亮說：得知過去以來的經教，全部都是常解的詮釋，只是眾生迷惑深重，不能夠得到正確的說法。
『以珠力故水皆澄清。』
道生解釋說：言語的宗旨既然顯現，就不會再混淆不清，這是寶珠的力量。僧亮說：真理不可掩蓋，名教自然會分辨，就像伊字的譬喻一樣。所以說『澄清』。僧宗說：寶珠比喻解脫的寶珠，是映照清澈的物體，水因此而清澈。思維修勝的智慧，是真理照耀的知識，探索教義就不會混濁。 English version: 'There is existence. Clearly there is discernment. No longer clinging to the impermanent teachings. This is called 'holding out'. Then one knows it is not true.' This means that (previously) one thought 'existence' existed, but now one has clearly distinguished (permanence from impermanence), and no longer clings to the impermanent teachings. This is called 'holding out', and thus one knows that (the previous understanding) was not true. Regarding this sentence, Sengzong explained: 'Joy' belongs to the (state of mind) of pursuing upwards. One has an understanding of biased teachings, and considers it to be the truth, just like obtaining a precious pearl, and feeling joy in one's heart, hence it is called 'joy'. 'Holding out and then knowing it is not true' means that since the permanent teachings have been proclaimed, revealing the two paths (permanence and impermanence), then one will no longer be confused by impermanence, and one knows that what was previously obtained (understanding) was not the ultimate truth. Baoliang said: Relying on the understanding of impermanence to ascend to the peak of Kshanti (metaphor for reaching a certain level of cultivation), the roots of faith are established, and one firmly believes that the Buddha is permanent. At this time, looking back at the previous teachings, one realizes that they were false statements, just like holding a precious pearl out of the water, and knowing that it is not real. Zhixiu said: Obtaining the wisdom of cultivation, departing from the (impermanent) teachings, is like 'holding out'. Coming out of the contemplation of the cessation of conditioned arising, one knows that future birth (and death) is not completely extinguished, just like 'then knowing it is not true'. Daohui's commentary says: 'Joy' and 'holding' refer to what was previously considered to be the truth, and holding onto it. 'Holding out and then knowing it is not true' refers to the time when Nirvana is proclaimed. Since one has entered the current permanent teachings, it is 'holding out' from the past impermanent teachings.
'At this time, the precious pearl is still in the water.'
Daosheng explained: For those who have not obtained (the truth), (the precious pearl) is still in the water. Sengliang said: One knows that one's own cycle of birth and death has not ended, and one does not know that the Buddha's fruit is permanent, so one is deceived by past statements. Fayao said: Explaining the root and clarifying the purpose enables people to obtain it. For those who have not yet obtained (the truth), (the precious pearl) is in the water of explanation. Sengzong said: Since the permanent teachings are flourishing, one knows that what was practiced in the past was not the ultimate truth, and the pearl of faith in contemplation and cultivation has not yet been used by the mind, and is still under the teachings of reason. Baoliang said: One knows that the scriptures and teachings from the past are all explanations of the permanent understanding, but sentient beings are heavily deluded and cannot obtain the correct teachings.
'Because of the power of the pearl, the water is all clear.'
Daosheng explained: Since the purpose of the words has appeared, it will no longer be confused, this is the power of the pearl. Sengliang said: The truth cannot be concealed, and the teachings will naturally distinguish, just like the analogy of the I-character. Therefore, it is said 'clear'. Sengzong said: The pearl is a metaphor for the pearl of liberation, which is a reflective and clear object, and the water becomes clear because of it. The wisdom of contemplation and superior cultivation is the knowledge illuminated by truth, and exploring the teachings will not be turbid.
【English Translation】 English version: 'There is existence. Clearly there is discernment. No longer clinging to the impermanent teachings. This is called 'holding out'. Then one knows it is not true.' This means that (previously) one thought 'existence' existed, but now one has clearly distinguished (permanence from impermanence), and no longer clings to the impermanent teachings. This is called 'holding out', and thus one knows that (the previous understanding) was not true. Regarding this sentence, Sengzong explained: 'Joy' belongs to the (state of mind) of pursuing upwards. One has an understanding of biased teachings, and considers it to be the truth, just like obtaining a precious pearl, and feeling joy in one's heart, hence it is called 'joy'. 'Holding out and then knowing it is not true' means that since the permanent teachings have been proclaimed, revealing the two paths (permanence and impermanence), then one will no longer be confused by impermanence, and one knows that what was previously obtained (understanding) was not the ultimate truth. Baoliang said: Relying on the understanding of impermanence to ascend to the peak of Kshanti (patience), the roots of faith are established, and one firmly believes that the Buddha is permanent. At this time, looking back at the previous teachings, one realizes that they were false statements, just like holding a precious pearl out of the water, and knowing that it is not real. Zhixiu said: Obtaining the wisdom of cultivation, departing from the (impermanent) teachings, is like 'holding out'. Coming out of the contemplation of the cessation of conditioned arising, one knows that future birth (and death) is not completely extinguished, just like 'then knowing it is not true'. Daohui's commentary says: 'Joy' and 'holding' refer to what was previously considered to be the truth, and holding onto it. 'Holding out and then knowing it is not true' refers to the time when Nirvana is proclaimed. Since one has entered the current permanent teachings, it is 'holding out' from the past impermanent teachings.
'At this time, the precious pearl is still in the water.'
Daosheng explained: For those who have not obtained (the truth), (the precious pearl) is still in the water. Sengliang said: One knows that one's own cycle of birth and death has not ended, and one does not know that the Buddha's fruit is permanent, so one is deceived by past statements. Fayao said: Explaining the root and clarifying the purpose enables people to obtain it. For those who have not yet obtained (the truth), (the precious pearl) is in the water of explanation. Sengzong said: Since the permanent teachings are flourishing, one knows that what was practiced in the past was not the ultimate truth, and the pearl of faith in contemplation and cultivation has not yet been used by the mind, and is still under the teachings of reason. Baoliang said: One knows that the scriptures and teachings from the past are all explanations of the permanent understanding, but sentient beings are heavily deluded and cannot obtain the correct teachings.
'Because of the power of the pearl, the water is all clear.'
Daosheng explained: Since the purpose of the words has appeared, it will no longer be confused, this is the power of the pearl. Sengliang said: The truth cannot be concealed, and the teachings will naturally distinguish, just like the analogy of the I-character. Therefore, it is said 'clear'. Sengzong said: The pearl is a metaphor for the pearl of liberation, which is a reflective and clear object, and the water becomes clear because of it. The wisdom of contemplation and superior cultivation is the knowledge illuminated by truth, and exploring the teachings will not be turbid.
也。寶亮曰。既有常信。決知偏教理非是實。理雖非實。未曾相亂。但資向常之解。故言澄清也。智秀曰。緣有此旨。所以能感今日所說。顯奠昔教亦是詮極。豈非珠力水澄清耶。道慧所撰曰。惑情亂教。喻之水濁。若果無常。則其迷可久。理非偏教。故妄情可息。息則名教顯然。喻之水清。
於是大眾乃見寶珠故在水下。
案。僧亮曰。信佛是常。而請不肯住。以不自在。執昔說以致疑。乃取判于佛。此譬之旨也。法瑤曰。常理既顯。方知昔旨。旨在於常。譬故在水下也。僧宗曰。唯有聞慧。未能入理。如未入水。未修勝慧。不名得珠。非不聞慧。義稱遙見耳。寶亮曰。既得信解。悉知常旨。遍在昔日教之下。
猶如仰觀虛空月形。
案。僧亮曰。佛說勝修圓教可仰。以譬空中之月也。僧宗曰。思修之心。中道不偏。
是時眾中有一智人以方便力安徐入水即便得珠。
案。道生曰。如說修行。譬之安徐入水也。要在修習我常四法。而實不廢方便之義也。修常然後乃解無常。其理始是得來在我。故曰智也。僧亮曰。舍昔修今之譬也。法瑤曰。智人謂菩薩也。修習不濫。無常爾乃得常。以譬入水得珠也。修習得所。不渾濁故。為安徐也。敬遺記僧宗曰。迷多悟寡。可貴可重。故言
【現代漢語翻譯】 現代漢語譯本： 也。寶亮說：『既然有了常信（對常住不變之佛性的信仰），就能確定地知道偏教（不究竟的教義）的道理不是真實的。』道理雖然不是真實的，但未曾互相擾亂，只是資助傾向於常的理解，所以說是澄清。智秀說：『因為有這個宗旨，所以能感得今天所說的，顯明奠定昔日的教義也是詮釋到了極致。』這難道不是寶珠的力量使水澄清嗎？道慧所撰寫道：『迷惑的情感擾亂了教義，比喻為水渾濁。如果確實是無常，那麼迷惑可能會持續很久。道理不是偏頗的教義，所以虛妄的情感可以止息。止息了，那麼名教就顯然了，比喻為水清。』 於是大眾乃見寶珠故在水下。 案。僧亮說：『相信佛是常住不變的，但請佛不要住世，因為不自在，執著於過去的說法以致產生疑惑，於是向佛請求判斷，這就是譬喻的旨意。』法瑤說：『常理既然顯現，才知道過去的旨意，旨意在於常，譬如寶珠原本就在水下。』僧宗說：『只有聞慧（聽聞佛法的智慧），未能深入理，如同未入水。未修習勝慧（殊勝的智慧），不能稱為得到寶珠。並非沒有聞慧，只是義理上稱為遙見罷了。』寶亮說：『既然得到了信解（信仰和理解），完全知道常的旨意，普遍存在於昔日教義之下。』 猶如仰觀虛空月形。 案。僧亮說：『佛說殊勝的修習圓滿的教義可以仰望，用以比喻空中的月亮。』僧宗說：『思修（思考和修習）的心，中道不偏。』 是時眾中有一智人以方便力安徐入水即便得珠。 案。道生說：『如所說的那樣修行，比喻為安穩緩慢地進入水中。』關鍵在於修習我、常、四法，而實際上不廢棄方便的意義。修習常，然後才能理解無常，這個道理才開始是得來在我，所以說是智。僧亮說：『這是捨棄過去的修習而修習現在的譬喻。』法瑤說：『智人指的是菩薩。修習不雜亂，無常才能轉為常，用以比喻入水得珠。修習得當，不渾濁，所以是安穩緩慢。』敬遺記僧宗說：『迷惑多而覺悟少，所以可貴可重，所以說。』
【English Translation】 English version: Also. Bao Liang said, 'Since there is constant faith (belief in the unchanging Buddha-nature), one can definitively know that the principles of biased teachings (incomplete doctrines) are not real.' Although the principles are not real, they have never disturbed each other, but only assist in understanding that tends towards the constant, so it is said to be clarifying. Zhi Xiu said, 'Because there is this purpose, it can inspire what is said today, and clearly establishing the teachings of the past is also an ultimate interpretation.' Isn't this the power of the pearl making the water clear? Dao Hui wrote, 'Confused emotions disturb the teachings, which is likened to muddy water. If it is indeed impermanent, then the confusion may last for a long time. The principle is not a biased teaching, so false emotions can cease. If it ceases, then the teachings are obvious, which is likened to clear water.' Then the assembly saw that the pearl was originally under the water. Note. Seng Liang said, 'Believing that the Buddha is constant, but asking the Buddha not to stay in the world, because it is not comfortable, clinging to the past saying and causing doubt, so asking the Buddha for judgment, this is the meaning of the metaphor.' Fa Yao said, 'Since the constant principle is revealed, one knows the past meaning, the meaning lies in the constant, like the pearl is originally under the water.' Seng Zong said, 'Only hearing wisdom (wisdom from hearing the Dharma) has not yet entered the principle, like not entering the water. Without cultivating superior wisdom (supreme wisdom), it cannot be called obtaining the pearl. It is not that there is no hearing wisdom, but it is only called seeing from afar in terms of meaning.' Bao Liang said, 'Since one has obtained faith and understanding, one fully knows the meaning of the constant, which is universally under the teachings of the past.' It is like looking up at the shape of the moon in the empty sky. Note. Seng Liang said, 'The Buddha said that the superior practice of perfect teaching can be looked up to, which is used to compare the moon in the sky.' Seng Zong said, 'The mind of thinking and practicing (thinking and cultivation), the Middle Way is not biased.' At that time, there was a wise man in the assembly who entered the water slowly with skillful means and immediately obtained the pearl. Note. Dao Sheng said, 'Practicing as it is said is like entering the water safely and slowly.' The key lies in practicing the four dharmas of self, constant, and actually not abandoning the meaning of skillful means. Cultivating the constant, then one can understand the impermanent, this principle begins to be obtained in me, so it is said to be wise. Seng Liang said, 'This is a metaphor for abandoning the past practice and practicing the present.' Fa Yao said, 'The wise man refers to the Bodhisattva. Cultivation is not mixed, impermanence can be transformed into constant, which is used to compare entering the water to obtain the pearl. Cultivation is appropriate, not turbid, so it is safe and slow.' Jing Yi Ji Seng Zong said, 'Confusion is more and enlightenment is less, so it is precious and important, so it is said.'
一人也。以善方便。縱容理味。則教不渾亂。勝修之慧。在我故也。如以安徐入水。水不亂故。所以得珠也。敬遺記僧宗曰。一人譬菩薩也。不執斷常。縱容取中。譬之安徐也。道慧所撰曰。謂攝心在理。曰安徐也。
汝等比丘不應如是(至)所謂我想常樂凈想。
案。僧亮曰。此略合譬重勸之也。
爾時諸比丘白佛言世尊(至)得入涅槃是義云何。
案。道生曰。若昔說無我。實亦表於我者。言教何以專說無我。得離於我。而不說我。今方說耶。僧亮曰。若今修是正。昔日遍說。其義云何耶。法瑤曰。若有我為真。無我非實者。昔日何故不說。幸使我等無謬取之倒。此之二說。如以鉾楯。其趣云何。僧宗曰。此奪果門。第四段也。第一奪果。第二奪因。第三寄寶珠譬。成其所修虛而不實。此第四釋會二教。不相乖負也。寶亮曰。此第七段會通兩教。自哀嘆品來。比丘三請。世尊三勸。而眾人唯懷一疑。故知。從卷首至此。未是正說。通為勸問明矣。此疑由是第三勸中生也。若其理皎然。昔日何以不先說耶。
佛告諸比丘善哉善哉(至)咨問是義為自斷疑。
案。僧亮曰。善問得時。能推本定今。以自斷疑也。法瑤曰。下引客舊醫譬。明古今之說。其旨不殊也。昔嘆無我。唯在
【現代漢語翻譯】 現代漢語譯本： 一人也能以巧妙的方便法門，順應真理的滋味，這樣教法就不會混亂。殊勝的智慧在於我自己。就像平穩緩慢地進入水中，水就不會攪亂，因此能夠得到寶珠。敬遺記中僧宗說：『一人』比喻菩薩。不執著于斷見和常見，順應中道，就像平穩緩慢一樣。道慧所撰寫的書說：『所謂攝心於理，就叫做平穩緩慢。』 你們這些比丘不應該像這樣（以錯誤的知見），所謂『我想』、『常想』、『樂想』、『凈想』。 僧亮評論說：『這大概是略微結合比喻來再次勸誡。』 當時，眾比丘稟告佛陀說：『世尊，（如果修習您所說的）能夠進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），這是什麼意思呢？』 道生評論說：『如果過去說「無我」（Anatta，佛教術語，指沒有永恒不變的自我），實際上也是爲了表明「我」（Atman，佛教術語，指永恒不變的真我），那麼為什麼言教只說「無我」，而要脫離於「我」呢？現在才說「我」呢？』僧亮說：『如果現在修習是正確的，過去也普遍地說了，這其中的意義是什麼呢？』法瑤說：『如果「有我」是真實的，「無我」不是真實的，那麼過去為什麼不說呢？希望使我們不至於錯誤地理解。』這兩種說法，就像用矛和盾一樣，它們的意圖是什麼呢？僧宗說：『這是奪果門，第四段。第一是奪果，第二是奪因，第三是借用寶珠的比喻，來說明他們所修習的是虛而不實的。這第四是解釋會通兩種教義，不互相違背。』寶亮說：『這是第七段，會通兩種教義。自從《自哀嘆品》以來，比丘們三次請求，世尊三次勸誡，而眾人只懷有一個疑問。所以知道，從卷首到這裡，還不是正式的說法，都是爲了勸問而闡明的。』這個疑問是從第三次勸誡中產生的。如果道理很明白，過去為什麼不先說呢？』 佛陀告訴眾比丘：『好啊，好啊，（你們能夠這樣提問），來諮詢這個意義，是爲了自己斷除疑惑。』 僧亮評論說：『善於提問，能夠推究根本，確定現在，以自己斷除疑惑。』法瑤說：『下面引用客人和舊醫的比喻，來說明古代和現在的說法，它們的旨意沒有不同。』過去讚歎「無我」，只是在于（破除對「我」的執著）。
【English Translation】 English version: Even one person, with skillful means, indulging in the taste of truth, will not cause the teachings to become confused. The superior wisdom lies within myself. It is like entering the water slowly and gently, so the water will not be disturbed, and thus one can obtain the pearl. Monk Zong from Jing Yi Ji said: 'One person' is a metaphor for a Bodhisattva. Not clinging to annihilationism or eternalism, indulging in the middle way is like being slow and gentle. The book written by Dao Hui says: 'So-called focusing the mind on the truth is called being slow and gentle.' You Bhikkhus (Buddhist monks) should not be like this (with wrong views), so-called 'I-thought', 'permanent-thought', 'pleasure-thought', 'pure-thought'. Sengliang commented: 'This is probably a slight combination of metaphors to admonish again.' At that time, the Bhikkhus reported to the Buddha, saying: 'World Honored One, (if practicing what you said) can enter Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death), what does this mean?' Dao Sheng commented: 'If the past saying of 'no-self' (Anatta, a Buddhist term, referring to the absence of a permanent self) was actually to indicate 'self' (Atman, a Buddhist term, referring to the eternal self), then why did the teachings only speak of 'no-self', and to be separated from 'self'? Why is 'self' being spoken of now?' Sengliang said: 'If the current practice is correct, and it was also universally spoken of in the past, what is the meaning of this?' Fa Yao said: 'If 'having self' is true, and 'no-self' is not true, then why was it not spoken of in the past? Hopefully, it will prevent us from mistakenly understanding it.' These two statements are like using a spear and a shield, what are their intentions? Monk Zong said: 'This is the gate of seizing the result, the fourth section. The first is seizing the result, the second is seizing the cause, the third is using the metaphor of the pearl to illustrate that what they are practicing is empty and unreal. This fourth is to explain and reconcile the two teachings, not contradicting each other.' Bao Liang said: 'This is the seventh section, reconciling the two teachings. Since the 'Chapter of Self-Lamentation', the Bhikkhus have requested three times, and the World Honored One has admonished three times, but the people only harbor one doubt. Therefore, it is known that from the beginning of the scroll to here, it is not the formal teaching, but all for the purpose of encouraging questions and clarifying.' This doubt arises from the third admonition. If the principle is clear, why was it not spoken of earlier?' The Buddha told the Bhikkhus: 'Good, good, (that you can ask like this), to inquire about this meaning is to cut off your own doubts.' Sengliang commented: 'Being good at asking questions can investigate the root, determine the present, and cut off one's own doubts.' Fa Yao said: 'The following quotes the metaphor of the guest and the old doctor to illustrate that the sayings of ancient and present times have the same purpose.' The past praise of 'no-self' was only in (breaking the attachment to 'self').
三界。除三界我耳。不毀佛我也。但彼不解言之旨故。濫佛亦謂無我。今毀濫修無我。非毀生死無我。嘆毀雖異。其旨實同。非鉾楯也。僧宗曰。能以二教為徴。疑心所以斷也。今釋二教。則無執昔之迷。權實茍分。疑累斷也。明駿案。此下一品之中。第五段會通也所言會通者。明昔所以不說常。今日所以說耳。非謂以昔無常偏教。會今圓教也。是以下譬中雲。此乳藥者。服與不服。皆是醫教。不云咸苦辛酢等味。即乳藥也。故知。所言會通者。蓋說與不說之意也。
譬如國王闇鈍少智。
案。道生曰。夫受化者。必有解分。垢重者。攝輕故為王也。垢重故智少也。
有一醫師性復頑嚚。
案。道生曰。雖復垢重。而斷善猶輕。今取其中。以愚相訓。必有師焉。
而王不別厚賜俸祿。
案。道生曰。耶訓會情。宗莫易也。
療治眾病純以乳藥(至)是醫知乳好醜善惡。
案。僧亮乳藥者。說六諦二十五諦。皆我見為教。以扶物情。故譬之以乳也。病起根源者。若起於法身者。應以我為藥。若起生死。此則非藥。此明不識病源也。復不善解者。不知真我法也。僧宗曰。譬有五別。第一明佛未出時。外道化世。第二明始應生王宮。第三明共入見王。稍欲受化。第四明應
見成佛。權說偏教。第五明開實顯常也。國者。總譬一佛之所化也。以前悟者。譬王也。醫者。譬外道也。風起卒暴。譬瞋也。冷性凝結。譬癡也。熱性煩濁。譬愛也。此明不識病也。純服乳者。明不識藥也。慧朗所述曰。此譬有兩意。初從首。訖療治眾病。無不得差。謂之古譬。蓋是今日座席之前譬也。后從其後不久以下。謂之今譬。正為即時為喻也。前明以有執常之病。所以不得為說。后明常病既消。還以無常為患。故為常也。
復有明醫曉八種術善療眾病知諸方藥從遠方來。
案。僧亮曰。此第二譬也。緣悟時至。菩薩出世。能治生死譬。醫八術者。譬除八倒。法身於人為遠。義言遠方來也。法瑤曰。八術謂慈心等四對。三毒及等分也。善療眾病者。知眾生根根也。知諸方藥者。善解法相也。法身懸絕。譬遠方來也。
是時舊醫不知咨受反生貢高輕慢之心。
案。僧亮曰。見處王宮。受五欲樂。眾生不識。起凡夫想也。於時外道自稱云。是一切智人。蔑瞿曇也。
彼時明醫即便依附(至)唯愿為我宣暢解說。
案。僧亮曰。將欲去之。必先受之。所以稟彼四禪四空行等法也。法瑤曰。詣彼師門。或咨受常倒也僧宗曰。維摩經云。以無心意無受行。而悉摧伏諸外道。斯蓋四
【現代漢語翻譯】 現代漢語譯本：
（爲了）見到成佛（的可能性），權且說（這是）偏頗的教義。（這是）第五個方面，闡明開啟真實，顯現常住（的佛性）。國，總的來說比喻一佛所教化（的範圍）。以前覺悟的人，比喻國王。醫生，比喻外道。風起突然猛烈，比喻嗔恨。冷性凝結，比喻愚癡。熱性煩亂污濁，比喻愛慾。這說明（他們）不認識病癥。只服用乳製品的人，說明（他們）不認識藥物。慧朗所說：『這比喻有兩種含義。最初從開始，到治療各種疾病，沒有不得痊癒的，稱之為古喻，大概是今日座席之前的比喻。後來從『其後不久』以下，稱之為今喻，正是爲了即時作比喻。前面說明因為有執著常住的病，所以不能為他們說（常）。後面說明常住的病已經消除，反而以無常為憂患，所以（才為他們說）常住。』 又有明醫，通曉八種醫術，善於治療各種疾病，知道各種藥方，從遠方而來。 僧亮註解說：『這是第二個比喻。因為覺悟的時機到來，菩薩出世，能夠治療生死的疾病。醫生的八種醫術，比喻去除八種顛倒。法身對於人來說是遙遠的，從意義上說是從遠方而來。』法瑤說：『八術指的是慈心等四對，三毒以及等分。』善於治療各種疾病，指的是瞭解眾生的根性。知道各種藥方，指的是善於理解法相。法身懸妙絕倫，比喻從遠方而來。 當時舊醫不知道（向他）請教學習，反而產生貢高我慢輕視之心。 僧亮註解說：『（他們）見到（菩薩）處在王宮，享受五欲之樂，眾生不認識，產生凡夫俗子的想法。當時外道自稱說，是『一切智人』，輕蔑瞿曇（Gautama）。』 那時明醫就依附（他們），（乃至說）『唯愿為我宣暢解說』。 僧亮註解說：『將要去除（他們的病），必定先接受（他們的觀點）。所以稟受他們的四禪四空行等法。』法瑤說：『到他們的師門，或者請教常顛倒。』僧宗說：『《維摩經》說，以無心意、無受行，而全部摧伏各種外道。』這大概是（指）四...
【English Translation】 English version:
(In order) to see the possibility of attaining Buddhahood, provisionally speaking (this is) a biased teaching. (This is) the fifth aspect, clarifying the opening of the real, revealing the permanent (Buddha-nature). 'Country' generally symbolizes the (scope) of what a Buddha teaches. Those who were enlightened before, symbolize the king. The doctor symbolizes the heretics. The sudden and violent wind symbolizes anger. The congealing cold nature symbolizes ignorance. The hot and turbulent nature symbolizes desire. This explains that (they) do not recognize the disease. Those who only take milk products explain that (they) do not recognize the medicine.慧朗 Huilang said: 'This metaphor has two meanings. Initially from the beginning, to the treatment of various diseases, none are not cured, called the ancient metaphor, probably the metaphor before today's seat. Later from 'not long after' below, called the present metaphor, is precisely to make a metaphor immediately. The former explains that because there is a disease of clinging to permanence, so it cannot be said (permanence) for them. The latter explains that the disease of permanence has been eliminated, but impermanence is worried about, so (only then to say) permanence for them.' Again, there was a brilliant doctor, proficient in eight kinds of medical skills, good at treating various diseases, knowing various prescriptions, coming from afar. 僧亮 Sengliang annotated: 'This is the second metaphor. Because the time for enlightenment has arrived, the Bodhisattva appears in the world, able to cure the disease of birth and death. The doctor's eight medical skills symbolize the removal of the eight inversions. The Dharmakaya is far away for people, in the sense that it comes from afar.' 法瑤 Fiyao said: 'The eight skills refer to the four pairs such as loving-kindness, the three poisons and equal division.' Good at treating various diseases refers to understanding the roots of sentient beings. Knowing various prescriptions refers to being good at understanding the characteristics of the Dharma. The Dharmakaya is suspended and wonderful, symbolizing coming from afar. At that time, the old doctors did not know (to) ask him for advice and learn, but instead generated arrogance and contempt. 僧亮 Sengliang annotated: '(They) saw (the Bodhisattva) in the royal palace, enjoying the pleasures of the five desires, sentient beings did not recognize (him), and generated the idea of ordinary people. At that time, the heretics claimed to be 'all-knowing people', despising 瞿曇 Gautama.' At that time, the brilliant doctor then attached (to them), (and even said) 'I only wish you would explain and expound for me'. 僧亮 Sengliang annotated: 'If you want to remove (their disease), you must first accept (their views). Therefore, they receive the four meditations and the four formless realms, etc. 法瑤 Fiyao said: 'Go to their teacher's door, or ask about the constant inversion.' 僧宗 Sengzong said: 'The Vimalakirti Sutra says that with no intention, no reception, and all subdue various heretics.' This is probably (referring to) the four...
攝之中。同事攝也。
舊醫答言卿今若能(至)隨我所能當給走使。
案。道生曰。成佛凡四十八年也。一日屈節。則終身成師也。僧亮曰。要終身為弟子。法瑤曰。從得道夜。至涅槃夜。其間凡四十八年。爾時六師。一不降化。與佛角辨抗行。師徒之義未絕。曲意伺機。喻之給使。又釋四十八年者。謂四禪八禪也。
是時舊醫即將客醫共入見王。
案。僧亮曰。菩薩以受化為國也。示稟其術。知其非道。使師及弟子。舉世知非。于悟分轉近。有入國見王之義。以為喻也。法瑤曰。耶師所訓者。亦可以法而化。為共見也。僧宗曰。此第三譬也。未成佛之前。漸欲背耶。而未全正。兩邊同信。義言共入也。慧朗曰。於時有五百賈客得度。未度之前。若遇外道。便受耶法。值佛則度。二機不定。故云共入也。
是時客醫即為王說種種醫方及余伎藝。
案。道生曰。五戒十善。亦是醫方。實以舍下。而似生上為伎藝也。
大王當知應善分別(至)此法如是可以療病。
案。道生曰。以定除亂。謂之治國。以慧去結。謂之療病也。
爾時國王聞是語已(至)然後倍復恭敬客醫。
案。僧亮曰。此第三譬也。使人知耶。后乃顯正。洗浴受摩。取草詣樹。即入禪定
【現代漢語翻譯】 攝之中。同事攝也。 現代漢語譯本：包含在其中。同事也包含在其中。 舊醫答言卿今若能(至)隨我所能當給走使。 現代漢語譯本：老醫生回答說：『你現在如果能（做到）隨我所能，我當給你跑腿使喚。』 案。道生曰。成佛凡四十八年也。一日屈節。則終身成師也。僧亮曰。要終身為弟子。法瑤曰。從得道夜。至涅槃夜。其間凡四十八年。爾時六師。一不降化。與佛角辨抗行。師徒之義未絕。曲意伺機。喻之給使。又釋四十八年者。謂四禪八禪也。 現代漢語譯本：道生說：『成佛總共需要四十八年。』一旦屈尊，終身都可以成為老師。僧亮說：『需要終身作為弟子。』法瑤說：『從得道之夜到涅槃之夜，其間總共四十八年。那時六師（指六位外道導師），沒有一個降服歸化，與佛陀爭辯抗衡，師徒的名義沒有斷絕，委曲求全伺機而動，比喻為給人跑腿使喚。』又解釋四十八年，指的是四禪八定。 是時舊醫即將客醫共入見王。 現代漢語譯本：這時，老醫生就帶著客醫一起入宮覲見國王。 案。僧亮曰。菩薩以受化為國也。示稟其術。知其非道。使師及弟子。舉世知非。于悟分轉近。有入國見王之義。以為喻也。法瑤曰。耶師所訓者。亦可以法而化。為共見也。僧宗曰。此第三譬也。未成佛之前。漸欲背耶。而未全正。兩邊同信。義言共入也。慧朗曰。於時有五百賈客得度。未度之前。若遇外道。便受耶法。值佛則度。二機不定。故云共入也。 現代漢語譯本：僧亮說：『菩薩以接受教化作為國家。』（老醫生）展示自己稟承的醫術，知道（客醫）不是正道，使老師和弟子，天下人都知道（客醫）不是正道，對於覺悟就更近了一步，有入宮覲見國王的意義，這是個比喻。法瑤說：『耶師（指外道）所教導的，也可以用法來教化，所以一起覲見國王。』僧宗說：『這是第三個比喻。』在沒有成佛之前，漸漸想要背離外道，但還沒有完全歸正，兩邊都相信，所以說是『一起入宮』。慧朗說：『當時有五百個商人得到度化，在沒有度化之前，如果遇到外道，就接受外道的教法，遇到佛陀就被度化，兩種機緣不定，所以說是『一起入宮』。』 是時客醫即為王說種種醫方及余伎藝。 現代漢語譯本：這時，客醫就為國王講述各種醫方以及其他的技藝。 案。道生曰。五戒十善。亦是醫方。實以舍下。而似生上為伎藝也。 現代漢語譯本：道生說：『五戒十善，也是醫方。實際上是捨棄下等的，而表面上像是產生上等的，這就是技藝。』 大王當知應善分別(至)此法如是可以療病。 現代漢語譯本：大王應當知道，應該善於分辨（各種醫方），這種方法可以用來治療疾病。 案。道生曰。以定除亂。謂之治國。以慧去結。謂之療病也。 現代漢語譯本：道生說：『用禪定去除混亂，叫做治理國家。用智慧去除煩惱，叫做治療疾病。』 爾時國王聞是語已(至)然後倍復恭敬客醫。 現代漢語譯本：當時國王聽了這些話之後，然後更加恭敬客醫。 案。僧亮曰。此第三譬也。使人知耶。后乃顯正。洗浴受摩。取草詣樹。即入禪定 現代漢語譯本：僧亮說：『這是第三個比喻。』使人知道外道，然後才顯現正法。洗浴身體接受按摩，採草藥到樹下，就進入禪定。
【English Translation】 Contained within. Colleagues are also contained within. English version: Contained within. Colleagues are also contained within. The old doctor replied, 'If you can now (to) follow my ability, I will give you errands to run.' English version: The old doctor replied, 'If you can now (to) follow my ability, I will give you errands to run.' Note: Daosheng said, 'Becoming a Buddha takes forty-eight years.' One day of humility, then one can become a teacher for life. Sengliang said, 'It is necessary to be a disciple for life.' Fayaosays, 'From the night of enlightenment to the night of Nirvana, there are forty-eight years in between. At that time, the six teachers (referring to the six heretical teachers), none of them surrendered and converted, arguing and contending with the Buddha, the meaning of teacher and disciple was not severed, bending their will to wait for an opportunity, likened to giving errands to run.' Also, the explanation of forty-eight years refers to the four Dhyanas and eight Samadhis. English version: Note: Daosheng said, 'Becoming a Buddha takes forty-eight years.' One day of humility, then one can become a teacher for life. Sengliang said, 'It is necessary to be a disciple for life.' Fayaosays, 'From the night of enlightenment to the night of Nirvana, there are forty-eight years in between. At that time, the six teachers (referring to the six heretical teachers), none of them surrendered and converted, arguing and contending with the Buddha, the meaning of teacher and disciple was not severed, bending their will to wait for an opportunity, likened to giving errands to run.' Also, the explanation of forty-eight years refers to the four Dhyanas and eight Samadhis. At that time, the old doctor took the visiting doctor to see the king together. English version: At that time, the old doctor took the visiting doctor to see the king together. Note: Sengliang said, 'The Bodhisattva takes being taught as a country.' (The old doctor) showed the medical skills he had inherited, knowing that (the visiting doctor) was not the right path, so that teachers and disciples, the whole world knew that (the visiting doctor) was not the right path, and they were one step closer to enlightenment, which has the meaning of entering the country to see the king, which is a metaphor. Fayaosays, 'What the Yeshi (referring to the heretics) taught can also be transformed by the Dharma, so they see the king together.' Sengzong said, 'This is the third metaphor.' Before becoming a Buddha, he gradually wanted to deviate from the heretics, but he was not completely corrected, and both sides believed, so it is said that 'they entered the palace together.' Huilang said, 'At that time, five hundred merchants were saved. Before they were saved, if they met heretics, they would accept the heretical teachings, and if they met the Buddha, they would be saved. The two opportunities were uncertain, so it is said that 'they entered the palace together.' English version: Note: Sengliang said, 'The Bodhisattva takes being taught as a country.' (The old doctor) showed the medical skills he had inherited, knowing that (the visiting doctor) was not the right path, so that teachers and disciples, the whole world knew that (the visiting doctor) was not the right path, and they were one step closer to enlightenment, which has the meaning of entering the country to see the king, which is a metaphor. Fayaosays, 'What the Yeshi (referring to the heretics) taught can also be transformed by the Dharma, so they see the king together.' Sengzong said, 'This is the third metaphor.' Before becoming a Buddha, he gradually wanted to deviate from the heretics, but he was not completely corrected, and both sides believed, so it is said that 'they entered the palace together.' Huilang said, 'At that time, five hundred merchants were saved. Before they were saved, if they met heretics, they would accept the heretical teachings, and if they met the Buddha, they would be saved. The two opportunities were uncertain, so it is said that 'they entered the palace together.' At that time, the visiting doctor told the king about various medical prescriptions and other skills. English version: At that time, the visiting doctor told the king about various medical prescriptions and other skills. Note: Daosheng said, 'The five precepts and ten virtues are also medical prescriptions. In fact, it is abandoning the lower, and it seems like producing the upper, which is a skill.' English version: Note: Daosheng said, 'The five precepts and ten virtues are also medical prescriptions. In fact, it is abandoning the lower, and it seems like producing the upper, which is a skill.' Your Majesty should know that you should be good at distinguishing (various medical prescriptions), this method can be used to treat diseases. English version: Your Majesty should know that you should be good at distinguishing (various medical prescriptions), this method can be used to treat diseases. Note: Daosheng said, 'Using meditation to remove chaos is called governing the country. Using wisdom to remove afflictions is called treating diseases.' English version: Note: Daosheng said, 'Using meditation to remove chaos is called governing the country. Using wisdom to remove afflictions is called treating diseases.' At that time, after the king heard these words, then he became even more respectful of the visiting doctor. English version: At that time, after the king heard these words, then he became even more respectful of the visiting doctor. Note: Sengliang said, 'This is the third metaphor.' It makes people know the heretics, and then the right Dharma is revealed. Bathing and receiving massage, picking herbs to go under the tree, and then entering meditation. English version: Note: Sengliang said, 'This is the third metaphor.' It makes people know the heretics, and then the right Dharma is revealed. Bathing and receiving massage, picking herbs to go under the tree, and then entering meditation.
。降魔成佛。於時靜身得定。以譬治國。慧能斷結。譬治病也。法瑤曰。上來並是成佛之前事。此以下譬成佛後事也。神通等為伎術。三歸五戒為方藥也。戒以禁非。定以靜亂。為治國也。僧宗曰。說生死過患令背。為醫方也。令修戒定。為伎術也。以五戒十善。生凈土故。即是治國也。以不凈止貪。慈悲止瞋。因緣止癡。即是療病也。佛道既成。耶心殄息。喻如驅出。
是時客醫作是念言(至)實愛念者當求一愿。
案。僧亮曰。此第四譬也。今正是時者。五人應悟之時也。有愛念者。感理冥會。令無差也。當求一愿者。惑從相起。觀空則滅。空理無二。故云一也。法瑤曰。佛唯化是愿。但化遂由乎眾生。義言求也。曇濟曰。一愿者。譬一空門也。僧宗曰。第四譬也。是說四諦。除耶我之時至也。一愿者。世尊所應說者。常與無常。大之與小。今日未得雙說。故言一也。於時正在三七日思惟。知眾生有從化之理。愿得遂也。
王即答言從此右臂及余身份隨意所求一切相與。
案。僧亮曰。身雖多分。而性空無二。無二則無非我所惜也。僧宗曰。方便智易用。如右臂也。終聞常教。皆有受義。故言一切相與也。慧朗曰。右臂者。取一邊之義。譬偏教也。
彼客醫言王雖許我一切身份然
【現代漢語翻譯】 現代漢語譯本：降伏魔障成就佛果。那時，佛陀靜心入定，這好比治理國家。智慧能夠斷除煩惱，這好比醫治疾病。法瑤說：『以上所說的都是成佛之前的事情，以下所說的比喻成佛之後的事情。』神通等同於醫術，三歸五戒等同於藥方。持戒是爲了禁止錯誤的行為，禪定是爲了平息內心的混亂，這就像治理國家。僧宗說：『講述生死輪迴的過患，使人遠離，這好比開出藥方。』使人修持戒律和禪定，這好比運用醫術。通過奉行五戒十善，可以往生凈土，這就是治理國家。用不凈觀來止息貪慾，用慈悲心來止息嗔恨，用因緣觀來止息愚癡，這就是治療疾病。佛道已經成就，邪惡之心徹底止息，比喻如同將邪惡驅逐出去。
這時，客醫心想（直到）真正愛護我的人，應當向我求一個願望。
按：僧亮說：『這是第四個比喻。』『今正是時』，是指五個人應該覺悟的時候。『有愛念者』，是指感應到真理，暗中契合，使沒有差錯。『當求一愿者』，是指迷惑從現象產生，觀察空性就能滅除。空性的道理沒有二致，所以說『一』。法瑤說：『佛只是教化這個願望，但教化的成就取決於眾生，所以說是「求」。』曇濟說：『一愿，比喻一個空門。』僧宗說：『這是第四個比喻，是說四諦，去除邪見和自我的時機到了。』『一愿』，是世尊應該說的，常與無常，大與小，今天未能同時說出，所以說『一』。當時佛陀正在三七日（二十一天）中思維，知道眾生有接受教化的道理，願望能夠實現。
國王立即回答說：『從這條右臂以及其餘的身體部分，隨意所求，一切都給你。』
按：僧亮說：『身體雖然有很多部分，但自性是空性的，沒有二致。沒有二致，就沒有什麼是我所吝惜的。』僧宗說：『方便智慧容易使用，就像右臂一樣。』最終聽聞常住的教法，都有接受的意義，所以說『一切都給你』。慧朗說：『右臂，取一邊的意義，比喻偏頗的教法。』
那位客醫說：『國王雖然答應給我一切身體部分，然而……』
【English Translation】 English version: Subduing demons and attaining Buddhahood. At that time, the Buddha calmed his mind and entered into Samadhi (deep meditative state), which is like governing a country. Wisdom can cut off afflictions, which is like curing diseases. Fa Yao said: 'The above are all matters before attaining Buddhahood, and the following are metaphors for matters after attaining Buddhahood.' Supernormal powers are like medical skills, and the Three Refuges (Buddha, Dharma, Sangha) and Five Precepts are like prescriptions. Observing precepts is to prohibit wrong actions, and Samadhi is to calm inner turmoil, which is like governing a country. Seng Zong said: 'Speaking of the faults and sufferings of Samsara (cycle of birth and death) to make people turn away is like prescribing medicine.' Making people cultivate precepts and Samadhi is like using medical skills. Because of practicing the Five Precepts and the Ten Virtuous Acts, one can be reborn in the Pure Land, which is governing the country. Using the contemplation of impurity to stop greed, using compassion to stop anger, and using the contemplation of dependent origination to stop ignorance is like curing diseases. The Buddha's path has been accomplished, and evil thoughts have been completely extinguished, which is like driving out evil.
At this time, the visiting doctor thought (until) those who truly love me should ask me for a wish.
Note: Seng Liang said: 'This is the fourth metaphor.' 'Now is the time' refers to the time when the five people should awaken. 'Those who have love and care' refers to sensing the truth, secretly agreeing, so that there is no difference. 'Should ask for a wish' refers to delusion arising from phenomena, and observing emptiness can eliminate it. The principle of emptiness is not different, so it is called 'one'. Fa Yao said: 'The Buddha only teaches this wish, but the achievement of teaching depends on sentient beings, so it is said to be 'asking'.' Tan Ji said: 'One wish is like one door of emptiness.' Seng Zong said: 'This is the fourth metaphor, which is about the Four Noble Truths, and the time to remove wrong views and ego has come.' 'One wish' is what the World Honored One should say, permanence and impermanence, big and small, have not been said at the same time today, so it is called 'one'. At that time, the Buddha was contemplating for three seven days (twenty-one days), knowing that sentient beings have the principle of accepting teaching, and the wish can be fulfilled.
The king immediately replied: 'From this right arm and the rest of my body, whatever you ask for, I will give you everything.'
Note: Seng Liang said: 'Although the body has many parts, its nature is empty and not different. If there is no difference, then there is nothing that I am reluctant to give.' Seng Zong said: 'Expedient wisdom is easy to use, like the right arm.' Eventually hearing the permanent teachings, all have the meaning of acceptance, so it is said to 'give you everything.' Hui Lang said: 'The right arm takes the meaning of one side, which is a metaphor for biased teachings.'
That visiting doctor said: 'Although the king has promised to give me all the parts of his body, yet...'
我不敢多有所求。
案。僧亮曰。無則無多非所求也。僧宗曰。雖知終當圓說。即時唯可偏教。故云不敢多有求也。
今所求者愿王宣令(至)是藥毒害多傷損故。
案。僧亮曰。我見是眾惑之本。譬所損之處多也。僧宗曰。展轉相聞。譬之宣令也。
若故服者當斬其首(至)常處安樂故求是愿。
案。僧亮曰。若起身見。則斷慧也。身見斷故。無復凡夫橫理之惑。
時王答言汝之所求(至)若為藥者當斬其首。
案。道生曰。已受五戒十善之化。此欲為說無常教也。僧亮曰。五人觀空得道。一切眾生。皆知身內無我。宣令一國之義也。信正背耶。理不為難向。然從命為。蓋不足言也。夫萬善以信根為首。若以倒見為藥。則無信根。為斷首之義也。
爾時客醫和合眾藥(至)以療眾病無不得差。
案。道生曰。譬無常等五門觀也。僧亮曰。更思治門。斷思惟結也。法瑤曰。辛苦等味。譬無常等觀也。前云醫方伎藝。談化之始也。此言辛苦。敘教之終也。一段事畢。故言無不得差也。
其後不久王復得病即命是醫我今病困當云何治。
案。道生曰。執無常教。該於常也。僧亮曰。第五譬也。耶我已滅。不識真我。謂一切法無自在者。謗佛法身。始
【現代漢語翻譯】 現代漢語譯本 我不敢有過多奢求。
註釋：僧亮說，『沒有』就是『沒有』，不應該有過多的要求。僧宗說，即使知道最終會圓滿解釋，但當下只能進行片面的教導，所以說『不敢有過多奢求』。
現在所要求的，是希望大王頒佈法令（直到）因為這種藥物的毒害會造成很多損傷。
註釋：僧亮說，我看到這是眾生迷惑的根源，就像是損傷最多的地方。僧宗說，輾轉相傳，就像是頒佈法令一樣。
如果有人故意服用，應當斬首（直到）爲了常處安樂，所以請求這個願望。
註釋：僧亮說，如果產生身見（Sakkāya-diṭṭhi，認為五蘊是『我』的邪見），就會斷絕智慧。身見斷絕後，就不會再有凡夫的橫加揣測的迷惑。
當時國王回答說，你所要求的（直到）如果有人制作為藥物，應當斬首。
註釋：道生說，已經接受了五戒（Pañca-sīlāni）十善（daśa-kuśala）的教化，這是要為他們宣說無常（Anicca）的教義。僧亮說，五人通過觀察空性（Śūnyatā）而得道，一切眾生都知道自身之內沒有『我』（ātman）。這相當於向整個國家頒佈法令。相信正法而背離邪法，道理上不難做到，聽從命令也是理所當然。萬善以信心為根本，如果把顛倒的見解當作藥物，就沒有了信根，所以有斬首的說法。
這時，客醫調和各種藥物（直到）用來治療各種疾病，沒有不能痊癒的。
註釋：道生說，這譬如無常等五門觀法。僧亮說，進一步思考治療的方法，是爲了斷除思惟的結縛。法瑤說，辛苦等味道，譬如無常等觀法。前面說醫方伎藝，是講述教化的開始，這裡說辛苦，是敘述教化的結束。一段事情完畢，所以說沒有不能痊癒的。
此後不久，國王再次生病，就命令那位醫生說，我現在病得很重，應當如何治療？
註釋：道生說，執著于無常的教義，是針對常（nicca）的。僧亮說，這是第五個比喻。『耶我』已經滅亡，不認識真我（ātman），認為一切法都沒有自在的，這是誹謗佛的法身（Dharmakāya），開始...
【English Translation】 English version I dare not ask for too much.
Commentary: Saṅghaloka said, '『No』 means 『no』, and one should not ask for too much.' Saṅghajīva said, 'Even though it is known that there will be a complete explanation eventually, only a partial teaching can be given at the moment. Therefore, it is said, 『I dare not ask for too much.』'
What is requested now is that the King issue a decree (until) because the poison of this medicine will cause much harm.
Commentary: Saṅghaloka said, 'I see this as the root of confusion for all beings, just like the place where the most damage is done.' Saṅghajīva said, 'Passing on the message from one to another is like issuing a decree.'
If anyone deliberately takes it, they should be beheaded (until) in order to always be in peace and happiness, so I ask for this wish.
Commentary: Saṅghaloka said, 'If one develops the personality-belief (Sakkāya-diṭṭhi, the false view that the five aggregates are 『self』), then wisdom will be cut off. Once personality-belief is cut off, there will be no more confusion from the random speculations of ordinary people.'
At that time, the King replied, 'What you ask for (until) if anyone makes it into medicine, they should be beheaded.'
Commentary: Daosheng said, 'Having already received the teachings of the five precepts (Pañca-sīlāni) and the ten wholesome actions (daśa-kuśala), this is to explain the doctrine of impermanence (Anicca) to them.' Saṅghaloka said, 'Five people attained the Way through observing emptiness (Śūnyatā), and all beings know that there is no 『self』 (ātman) within themselves. This is equivalent to issuing a decree to the entire country. Believing in the true Dharma and turning away from the false Dharma is not difficult in principle, and obeying orders is also a matter of course. The root of all good deeds is faith. If one regards inverted views as medicine, then there is no root of faith, so there is the saying of beheading.'
At this time, the visiting doctor combined various medicines (until) to treat various diseases, and none were not cured.
Commentary: Daosheng said, 'This is like the five gates of contemplation, such as impermanence.' Saṅghaloka said, 'Further contemplating the method of treatment is to cut off the bonds of thought.' Fayao said, 'Bitter and other tastes are like the contemplation of impermanence and other things.' The previous mention of medical skills and arts is the beginning of the discussion of transformation. The mention of bitterness here is the end of the narration of the teaching. One section of the matter is completed, so it is said that none were not cured.
Not long after, the King fell ill again and ordered the doctor, 'I am now very ill, how should I be treated?'
Commentary: Daosheng said, 'Clinging to the teaching of impermanence is directed at permanence (nicca).' Saṅghaloka said, 'This is the fifth analogy. The 『false self』 has already perished, and one does not recognize the true self (ātman), thinking that all dharmas have no self-mastery. This is slandering the Dharmakāya (Dharmakāya) of the Buddha, beginning...'
覺病起也。當云何治者。斷惑次第。機來扣佛。致辭如此也。曇濟曰。應聞常教。故以無常解為病也。寶亮曰。此下第四譬也。知涅槃機發。所以言病。眾生已聞四時教說。心神漸開。推理而言。佛不應無常。而生斷滅之見。喻之若病也。智秀曰。得無常解。即謬倒佛上。以其常患亦消。即有無常病起。故言不久也。
醫占王病應用乳藥(至)王今患熱正應服乳。
案。道生曰。應說常也。僧亮曰。既以無我為倒。應以八自在為治。故云應服乳也。是大妄語者。無我者。旨在生死。而云一切。是則妄語也。顛倒煩惱。能燒眾生。取譬患熱也。法瑤曰。本以無常之火。焚燒生死。而以濫執佛地。病之甚者。故云患熱也。僧宗曰。無常倒心。虛而不實。以謬起故。應云虛熱。真常之解。清涼真實。故云應服乳也。
時王語醫汝今狂耶為熱病乎而言服乳能除此病。
案。法瑤曰。執無常教。以為理極。此譬未信說常之時也。寶亮曰。譬哀嘆品三勸三請。
汝先言毒今云何服欲欺我耶。
案。道生曰。執昔教難今教也。
先醫所贊汝言是毒(至)我本舊醫定為勝汝。
案。僧亮曰。謂前醫先覺。故云勝也。
是時客醫復語王言(至)如彼蟲道偶成字耳。
案。
【現代漢語翻譯】 現代漢語譯本： 覺悟之病生起了。應當如何治療呢？這是關於斷除迷惑的次第，有人抓住時機向佛請教，說出這樣的話。曇濟說：『應該聽聞常教。』所以用無常的理解作為病癥。寶亮說：『這以下是第四個比喻。』知道涅槃的機緣發動，所以說病。眾生已經聽聞四季的教說，心神逐漸開啟，推理說佛不應該是無常的，而產生斷滅的見解，比喻就像生病一樣。智秀說：『得到無常的理解，就錯誤地顛倒在佛的境界上，因為常的患病也消失了，就有了無常的病生起，所以說不久。』 醫生診斷國王的病情，應該用乳藥（直到）國王現在患的是熱病，正應該服用乳藥。 道生說：『應該說常。』僧亮說：『既然用無我作為顛倒，應該用八自在作為治療，所以說應該服用乳藥。』『是大妄語』，無我，旨在生死，而說一切，這就是妄語。顛倒煩惱，能焚燒眾生，比喻患熱病。法瑤說：『本來用無常的火，焚燒生死，而濫用執著佛的境界，是病中最嚴重的，所以說患熱病。』僧宗說：『無常的顛倒之心，虛而不實，因為謬誤而生起，應該說是虛熱。真常的理解，清涼真實，所以說應該服用乳藥。』 當時國王對醫生說：『你現在是瘋了嗎？還是認為我患了熱病，竟然說服用乳藥能去除這種病？』 法瑤說：『執著無常的教義，認為這是真理的極致，這比喻不相信說常的時候。』寶亮說：『比喻哀嘆品的三勸三請。』 『你先前說是毒藥，現在為什麼說要服用？你想欺騙我嗎？』 道生說：『執著過去的教義，難以接受現在的教義。』 『先前的醫生所贊同的，你說那是毒藥（直到）我本來就是舊的醫生，必定勝過你。』 僧亮說：『認為之前的醫生先覺悟，所以說勝過。』 『這時客醫又對國王說（直到）如同蟲子爬過的痕跡，偶然形成了文字罷了。』
【English Translation】 English version: The disease of awakening arises. How should it be treated? This concerns the order of severing delusions. Someone seizes the opportunity to ask the Buddha, expressing themselves in this way. Tanji says: 'One should listen to the teaching of permanence (chang jiao).' Therefore, the understanding of impermanence (wu chang) is taken as the illness. Baoliang says: 'What follows is the fourth analogy.' Knowing that the opportunity for Nirvana (Nirvana) has arisen, hence the saying of illness. Sentient beings have already heard the teachings of the four seasons, their minds gradually opening, reasoning that the Buddha should not be impermanent, and thus generating the view of annihilation, which is likened to being ill. Zhixiu says: 'Obtaining the understanding of impermanence, one mistakenly reverses it onto the Buddha's realm, because the suffering of permanence also disappears, and thus the illness of impermanence arises, hence the saying 'not long'.' The doctor diagnoses the king's illness, and milk medicine should be used (until) the king is now suffering from a heat illness, and should be taking milk. Daosheng says: 'One should speak of permanence (chang).' Sengliang says: 'Since one takes non-self (wu wo) as inversion, one should use the eight freedoms (ba zi zai) as treatment, hence the saying 'should take milk medicine'.' 'It is a great lie', non-self (wu wo), aims at birth and death, but says everything, this is a lie. Inverted afflictions can burn sentient beings, likened to suffering from a heat illness. Fayao says: 'Originally, the fire of impermanence (wu chang) burns birth and death, but recklessly clinging to the Buddha's realm is the most severe of illnesses, hence the saying 'suffering from a heat illness'.' Sengzong says: 'The inverted mind of impermanence (wu chang) is empty and unreal, because it arises from error, it should be said to be empty heat. The understanding of true permanence (zhen chang) is cool and real, hence the saying 'should take milk medicine'.' At that time, the king said to the doctor: 'Are you crazy now? Or do you think I am suffering from a heat illness, that you actually say that taking milk medicine can remove this illness?' Fayao says: 'Clinging to the teaching of impermanence (wu chang), thinking that this is the ultimate truth, this is like not believing when permanence (chang) is spoken of.' Baoliang says: 'It is like the three exhortations and three requests in the Lamentation Chapter (Ai Tan Pin).' 'You said earlier that it was poison, why do you now say to take it? Are you trying to deceive me?' Daosheng says: 'Clinging to the past teachings, it is difficult to accept the present teachings.' 'What the previous doctor praised, you say is poison (until) I am originally the old doctor, and will definitely surpass you.' Sengliang says: 'Thinking that the previous doctor was enlightened first, hence the saying 'surpass'.' 'At this time, the guest doctor again said to the king (until) it is like the traces of insects crawling, accidentally forming words.'
道生曰。本不在字。則非字矣。耶說不在常。非常說也。僧亮曰。蟲不識字。雖字非字。智者豈有識字之怪耶。不別諸病。悉用乳藥者。病起于麻麥之我。不可用我而為治。若起八自在之上者。可得用我治彼不識也。僧宗曰。上三修中。廣明八倒。但有其名。未得其實。何異蟲跡耶。
是先舊醫不解乳藥(至)亦是毒害亦是甘露。
案。道生曰。投非其病。則成毒害也。僧亮曰。用得其所。投中其病。是為甘露。不則為毒。
云何是藥複名甘露若是乳牛不食酒糟滑草麥䴰。
案。道生曰。耶設於常。中實已變。外以如本。而能惑於人。為酒糟也。既生常惑。無常尋起。為滑草也。所說無實。為麥䴰也。僧亮曰。乳功在乎善養。解我亦由乎說者。無以惑心說我。行則成倒也。酒糟滑草者。釋口易下。入腹為患。我見則附情易。安則為病也。我見有名無實。喻如麥䴰空無實也。法瑤曰。牛者譬佛菩薩也。既以乳譬常教。今以乳從牛出。是則常教。由佛菩薩說也。糟無真味。人之所惡。以況耶說樂凈之法。其實是苦實不凈也。常倒者。謂湛然不易。而實無時暫停。喻滑草也。麥䴰內空。以譬無我也。僧宗曰。酒糟者。食則醉亂。懷相在心。則迷真法也。滑草者。其體性利。啖則傷中。譬之利使也。
【現代漢語翻譯】 現代漢語譯本 道生（Daosheng）說：『本』不在文字中，那麼就不是文字了。『耶』說不在常（eternal），就是說非常（impermanent）。僧亮（Sengliang）說：蟲子不識字，即使是字也等於不是字。智者難道會有認識文字的怪異想法嗎？不辨別各種病癥，全部使用乳藥的人，病癥如果源於對麻麥的執著，就不能用『我』來治療。如果病癥源於八自在（Eight Sovereignties）之上，或許可以用『我』來治療那些不識病癥的人。僧宗（Sengzong）說：在上面的三種修行中，廣泛闡明了八倒（Eight Inversions），但只有其名，沒有其實，這和蟲跡有什麼區別呢？ 這是先前的醫生不理解乳藥（直到）既是毒害也是甘露。 道生說：投藥不對癥，就會變成毒害。僧亮說：用得其所，投藥對癥，就是甘露。否則就是毒藥。 什麼是藥又名甘露？如果乳牛不吃酒糟、滑草、麥䴰（wheat bran）。 道生說：『耶』設立於常，其中實質已經改變，外表卻像原來一樣，以此來迷惑人，就像酒糟一樣。既然產生了常的迷惑，無常隨即產生，就像滑草一樣。所說沒有實際內容，就像麥䴰一樣。僧亮說：乳的功效在於善於滋養，理解『我』也取決於說法的人。不要用迷惑心來說『我』，否則行為就會顛倒。酒糟、滑草，解釋起來容易理解，但進入腹中就會成為禍患。『我見』依附於情感很容易，安於其中就會成為疾病。『我見』有名無實，比喻就像麥䴰一樣空無一物。法瑤（Fayao）說：牛比喻佛菩薩。既然用乳比喻常教（eternal teaching），現在用乳從牛中產出，那麼常教就是由佛菩薩所說。酒糟沒有真正的味道，是人們所厭惡的，用來比況『耶』說快樂清凈的法，其實是苦和不凈的。常倒，是指湛然不變，但實際上沒有一時一刻停止變化，比喻滑草。麥䴰內部空虛，用來比喻無我。僧宗說：酒糟，吃了就會醉亂，心中懷有相，就會迷惑真正的佛法。滑草，其體性鋒利，吃了就會傷到內部，比喻利使。
【English Translation】 English version Daosheng said: 'The fundamental' is not in the words, then it is not words. 'Ye' says not in the eternal (chang), which is to say impermanence (wu chang). Sengliang said: Worms do not recognize words, even if they are words, they are not words. How could wise people have the strange idea of recognizing words? Those who do not distinguish various diseases and use milk medicine for all of them, if the disease originates from attachment to hemp and wheat, then 'self' cannot be used to treat it. If the disease originates above the Eight Sovereignties (Eight Freedoms), perhaps 'self' can be used to treat those who do not recognize the disease. Sengzong said: In the above three practices, the Eight Inversions (Eight Perversions) are widely explained, but only their names exist, not their reality. How is this different from worm tracks? This is because the previous doctors did not understand milk medicine (until) it is both poison and nectar. Daosheng said: If the medicine is not suitable for the disease, it will become poison. Sengliang said: If it is used properly and the medicine hits the disease, it is nectar. Otherwise, it is poison. What is medicine and also called nectar? If the milk cow does not eat distiller's grains, slippery grass, or wheat bran. Daosheng said: 'Ye' is established in the eternal, but its essence has already changed, and its appearance is like the original, so as to confuse people, just like distiller's grains. Since the confusion of the eternal arises, impermanence arises immediately, just like slippery grass. What is said has no real content, just like wheat bran. Sengliang said: The effect of milk lies in good nourishment, and understanding 'self' also depends on the speaker. Do not use a confused mind to speak of 'self', otherwise actions will be inverted. Distiller's grains and slippery grass are easy to understand when explained, but they become a disaster when they enter the abdomen. 'Self-view' is easy to attach to emotions, and being comfortable in it becomes a disease. 'Self-view' has a name but no reality, like wheat bran, which is empty and has nothing. Fayao said: The cow is a metaphor for the Buddhas and Bodhisattvas. Since milk is used as a metaphor for the eternal teaching (chang jiao), now that milk comes from the cow, then the eternal teaching is spoken by the Buddhas and Bodhisattvas. Distiller's grains have no real taste and are disliked by people, used to compare 'Ye's' saying of the law of happiness and purity, which is actually suffering and impurity. The inversion of permanence (chang dao) refers to being still and unchanging, but in reality, it never stops changing, like slippery grass. The inside of wheat bran is empty, used to compare no-self (wu wo). Sengzong said: Distiller's grains, when eaten, cause drunkenness and confusion. Holding onto appearances in the heart confuses the true Dharma. Slippery grass, its nature is sharp, and eating it injures the inside, like a sharp messenger.
麥䴰無味。喻浮澹之心。不得理味也。寶亮曰。酒糟麥䴰。本是虛秏之物。以譬斷見。滑草乃一往悅情。喻如著相說常見也。
其犢調善。
案。僧亮曰。受化弟子善能問難。能使真我之旨顯而不謬。
放牧之處不在高原亦不下濕。
案。道生曰。讀誦諸經。已養法身。若專在去結。譬處高源。若從斯起惑。譬處下濕。僧亮曰。慢心高原。染心如下濕。弘通之病。莫過此也。法瑤曰。執我在三界。為下濕。執無我濫佛地。為高原。縱容中道離此患也。
飲以清水不令馳走。
案。道生曰。無相之說。譬之清水也。僧亮曰。以定水自資。不行亂境也。法瑤曰。飲以中道之水。不馳於二邊之散也。
不與特牛同共一群。
案。僧亮曰。不與惡知識。相親近也。僧宗曰。特牛譬外道也。特牛無乳。外道無有真常法也。
飲食調適行住得所。
案。道生曰。授法不偏。為中適也。僧亮曰。調譬諸道品。行住以譬合時則說。不合則止也。法瑤曰。飲以解脫為漿。食以禪悅為味。行則為觀。住則為止。止觀不失其宜。為中和之道。行住得所也。
如是乳者能除諸病(至)其餘一切皆名毒害。
案。僧宗曰。備上諸德。乳必可服。菩薩善具通法之德。常
【現代漢語翻譯】 現代漢語譯本： 麥䴰（mài lù）：沒有味道。比喻浮躁淺薄的心，不能領會真理的滋味。寶亮說：『酒糟和麥麩，本來就是虛耗之物，用來比喻斷滅見。滑草只是一時的悅情，比喻執著于現象而說常見。』 其犢調善： 案：僧亮說：『接受教化的弟子善於提問和辯難，能使真我的宗旨顯明而不謬誤。』 放牧之處不在高原亦不下濕： 案：道生說：『讀誦各種經典，已經滋養了法身。如果專門執著于去除煩惱，譬如處在高地；如果因此而生起迷惑，譬如處在低濕之地。』僧亮說：『傲慢之心如同高原，染污之心如同低濕之地。弘揚佛法的弊病，沒有比這更嚴重的了。』法瑤說：『執著於我在三界之中，是為下濕；執著于無我而濫用佛的境界，是為高原。縱容中道，就能遠離這些弊病。』 飲以清水不令馳走： 案：道生說：『無相的說法，譬如清水。』僧亮說：『用禪定的清水來滋養自己，不進入混亂的境界。』法瑤說：『用中道的清水來滋養，不馳逐于有和無的兩種極端。』 不與特牛同共一群： 案：僧亮說：『不與惡知識互相親近。』僧宗說：『特牛比喻外道。特牛沒有乳汁，外道沒有真常之法。』 飲食調適行住得所： 案：道生說：『傳授佛法不偏頗，是為中適。』僧亮說：『調，比喻各種道品；行住，比喻適合時機則說，不適合則止。』法瑤說：『用解脫作為飲料，用禪悅作為食物。行則是觀，住則是止。止觀不失去其適宜，是為中和之道，行住得所。』 如是乳者能除諸病(至)其餘一切皆名毒害： 案：僧宗說：『具備以上各種功德，乳汁必定可以服用。菩薩善於具備通達一切佛法的功德，常常利益眾生。』
【English Translation】 English version: Mai Lu (麥䴰): It has no taste. It is a metaphor for a frivolous and shallow mind that cannot comprehend the taste of truth. Bao Liang said: 'Wine dregs and wheat bran are inherently wasteful things, used to metaphorize annihilationism. Gliding on grass is only a temporary pleasure, a metaphor for clinging to phenomena and speaking of eternalism.' Qi Du Tiao Shan (其犢調善): Note: Seng Liang said: 'Disciples who receive teachings are good at questioning and debating, enabling the essence of the true self to be revealed without error.' Fang Mu Zhi Chu Bu Zai Gao Yuan Yi Bu Xia Shi (放牧之處不在高原亦不下濕): Note: Dao Sheng said: 'Reciting various scriptures has already nourished the Dharma body. If one is solely attached to removing afflictions, it is like being in a high place; if one arises from this and becomes confused, it is like being in a low and damp place.' Seng Liang said: 'An arrogant mind is like a high plateau, and a defiled mind is like a low and damp place. The most serious problem in propagating the Dharma is no more than this.' Fa Yao said: 'Clinging to the self in the three realms is considered low and damp; clinging to non-self and misusing the Buddha's realm is considered a high plateau. Indulging in the Middle Way can avoid these problems.' Yin Yi Qing Shui Bu Ling Chi Zou (飲以清水不令馳走): Note: Dao Sheng said: 'The teaching of non-form is like clear water.' Seng Liang said: 'Nourishing oneself with the clear water of samadhi, not entering into chaotic states.' Fa Yao said: 'Nourishing with the clear water of the Middle Way, not chasing after the two extremes of existence and non-existence.' Bu Yu Te Niu Tong Gong Yi Qun (不與特牛同共一群): Note: Seng Liang said: 'Do not be close to evil companions.' Seng Zong said: 'Te Niu (特牛) is a metaphor for external paths. Te Niu has no milk; external paths have no true and constant Dharma.' Yin Shi Tiao Shi Xing Zhu De Suo (飲食調適行住得所): Note: Dao Sheng said: 'Teaching the Dharma without bias is called moderation.' Seng Liang said: 'Tiao (調) is a metaphor for various aspects of the path; Xing Zhu (行住) is a metaphor for speaking when the time is right and stopping when it is not.' Fa Yao said: 'Using liberation as a drink and the joy of meditation as food. Xing (行) is contemplation, and Zhu (住) is cessation. Cessation and contemplation do not lose their appropriateness; this is the Middle Way, and Xing Zhu De Suo (行住得所).' Ru Shi Ru Zhe Neng Chu Zhu Bing (Zhi) Qi Yu Yi Qie Jie Ming Du Hai (如是乳者能除諸病(至)其餘一切皆名毒害): Note: Seng Zong said: 'With all the above virtues, the milk can certainly be consumed. Bodhisattvas are good at possessing the virtues of understanding all the Buddhadharma and constantly benefiting sentient beings.'
名可信也。
爾時大王聞是語已(至)即便服之病得除愈。
案。僧宗曰。即今說也。眾中有先悟言下旨者。如王也。
尋時宣令一切國內從今已往當服乳藥。
案。法瑤曰。相勸信常。無執無常。以為極也。
國人聞之皆生瞋恨(至)皆懷瞋恨悉集王所。
案。道生曰。親承音旨。猶懷疑惑。何況傳聞者耶。法瑤曰。其中猶有執無常者。復須轉教。方起深信也。
王言汝等不應於我(至)皆服乳藥病悉除愈。
案。法瑤曰。督厲之辭也。常以無常。皆是佛教。豈得信無常。而不信常耶。
汝等比丘當知如來(至)為大醫王出現於世。
案。僧宗曰。此下合譬也。其文甚略。舉其綱紐耳。此合第二佛出世譬也。
降伏一切外道邪醫(至)我為醫王欲伏外道。
案。僧宗曰。合第三譬也。
故唱是言無我無人(至)為知時故如是無我。
案。僧宗曰。合第四譬也。
有因緣故亦說有我(至)應當如是修集是法。
案。僧宗曰。合第五譬。
卷第七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第八(長壽品第四卷上)
合老少二人譬 多羅聚落迦葉問
【現代漢語翻譯】 現代漢語譯本： 名號是可信的，值得信賴的。 當時國王聽了這些話之後，就服用了乳藥，病立刻痊癒了。 僧宗（Sengzong）評論說：『這就是現在所說的。大眾中有人先領悟了言語中的旨意，就像國王一樣。』 隨即國王頒佈命令，在全國範圍內，從今以後都應當服用乳藥。 法瑤（Fayao）評論說：『這是互相勸導，相信常，不要執著于無常，以此為最高準則。』 國人聽了之後，都心生嗔恨，都懷著嗔恨聚集到國王那裡。 道生（Daosheng）評論說：『親自聽到教誨的旨意，尚且心懷疑惑，更何況是傳聞呢？』法瑤（Fayao）評論說：『其中還有執著于無常的人，還需要進一步教化，才能生起深刻的信心。』 國王說：『你們不應該這樣對我，都服用乳藥，病就都痊癒了。』 法瑤（Fayao）評論說：『這是督促勸誡的話語。常與無常，都是佛教的教義。怎麼能相信無常，而不相信常呢？』 『你們這些比丘（bhiksu，出家修行的男子）應當知道，如來（Tathagata，佛的稱號之一）是大醫王，出現在世間。』 僧宗（Sengzong）評論說：『以下是合譬。文辭非常簡略，只是提綱挈領而已。這是合第二佛出世的譬喻。』 『降伏一切外道邪醫，我為醫王，想要降伏外道。』 僧宗（Sengzong）評論說：『這是合第三個譬喻。』 『所以宣揚說無我無人，爲了知曉時機，所以說無我。』 僧宗（Sengzong）評論說：『這是合第四個譬喻。』 『因為有因緣的緣故，也說有我，應當這樣修習這些法。』 僧宗（Sengzong）評論說：『這是合第五個譬喻。』 第七卷 《大正藏》第37冊 No. 1763 《大般涅槃經集解》 《大般涅槃經集解》卷第八（長壽品第四卷上） 合老少二人譬 多羅聚落（Tala village）迦葉（Kasyapa，佛陀的弟子之一）問
【English Translation】 English version: The name is credible and trustworthy. At that time, after hearing these words, the king took the milk medicine, and his illness was immediately cured. Sengzong (Sengzong) commented: 'This is what is being said now. Among the assembly, there are those who first understand the meaning in the words, like the king.' Immediately, the king issued an order that throughout the country, from now on, everyone should take milk medicine. Fayao (Fayao) commented: 'This is mutual encouragement to believe in permanence (常, chang), and not to be attached to impermanence (無常, wuchang), taking this as the highest principle.' Upon hearing this, the people of the country all became angry and gathered at the king's place with resentment. Daosheng (Daosheng) commented: 'Even those who personally hear the teachings still harbor doubts, let alone those who hear it second-hand?' Fayao (Fayao) commented: 'Among them, there are still those who are attached to impermanence, and further teaching is needed to generate deep faith.' The king said: 'You should not treat me like this; take the milk medicine, and all your illnesses will be cured.' Fayao (Fayao) commented: 'These are words of urging and exhortation. Permanence and impermanence are both doctrines of Buddhism. How can one believe in impermanence and not believe in permanence?' 'You monks (bhiksu, 出家修行的男子) should know that the Tathagata (Tathagata, 如來, one of the titles of the Buddha) is the great physician king who appears in the world.' Sengzong (Sengzong) commented: 'What follows is a combined analogy. The wording is very brief, only outlining the key points. This is the analogy of the second Buddha appearing in the world.' 'Subduing all heretical and evil doctors, I am the physician king, wanting to subdue the heretics.' Sengzong (Sengzong) commented: 'This is the combined third analogy.' 'Therefore, it is proclaimed that there is no self and no person; it is because of knowing the time that there is no self.' Sengzong (Sengzong) commented: 'This is the combined fourth analogy.' 'Because of causes and conditions, it is also said that there is a self; one should cultivate these dharmas in this way.' Sengzong (Sengzong) commented: 'This is the combined fifth analogy.' Volume 7 Taisho Tripitaka Volume 37, No. 1763, Collection of Commentaries on the Mahaparinirvana Sutra Collection of Commentaries on the Mahaparinirvana Sutra, Volume 8 (Longevity Chapter, Volume 4, Part 1) Combined analogy of the old and young men; Kasyapa (Kasyapa, 迦葉, one of the Buddha's disciples) of Tala village (Tala village, 多羅聚落) asks.
長壽品第四
佛復告諸比丘汝于戒律(至)我當解說令汝心喜。
案。道生曰。欲令問長壽因也。長壽本是入生死。濟物之良津。以慈心為本矣。慈之為濟。無制戒律。令不作諸惡。然使行善。以之極也。既制戒律。有罪必治。即事如似無慈。謂無慈者。非從疑于戒律。乃是厚詮壽本。不可不問也。問于壽本。是菩薩事理。非聲聞所應妄豫。故推之焉。僧亮曰。此中所說。或是比丘所行。故偏勸云。汝于戒律。若有所疑。乃至莫謂如來唯修諸法本性空寂者也。佛初開宗。明施是壽因。純陀以護法為因。廣宗中。以三修為因。雖說三因。未盡壽本。今先舉戒后舉智。略舉始終。明一切萬行。皆是壽因。開其問宗。故此先舉戒律也。敬遺記僧宗曰。前奪因奪果。釋會二教宗致。略舉前來。舉境勸問。但所舉之理。既為深玄。二乘雖疑。思所不及。未能發問。佛知其不能。所以重勸問者。令其高推有在也。所以舉戒律令問者。戒是聲聞要行。入道之初基也。又一義。聲聞不疑戒不趣佛。但疑戒未必致常也。又一義。假使能致常果。未知此戒與昔之戒。云何為別。既懷此疑。疑則應問也。法蓮記僧宗曰。前品舉空不空等慧境。以勸問。今舉戒律萬行之因。以勸問也。若因不了者。果亦不究竟。而因有戒定慧也
【現代漢語翻譯】 現代漢語譯本 長壽品第四
佛陀再次告訴各位比丘：『你們對於戒律（乃至）有任何疑問，我都將為你們解說，讓你們心生歡喜。』
案：道生法師說：『佛陀想要讓他們詢問關於長壽的原因。長壽的根本在於進入生死輪迴，是救濟眾生的良好途徑，以慈悲心為根本。慈悲是救濟，沒有限制，戒律是爲了不讓他們做各種惡事，然後讓他們行善，以達到極致。既然制定了戒律，有罪就必須懲治，這件事看起來好像沒有慈悲。說沒有慈悲的人，不是懷疑戒律，而是深刻地詮釋了長壽的根本，不可不問。詢問關於長壽的根本，是菩薩的事理，不是聲聞所應該妄自參與的，所以推遲了。』僧亮法師說：『這裡所說的，或許是比丘所修行的，所以特別勸告說：『你們對於戒律，若有所疑，乃至不要認為如來只是修習諸法本性空寂。』佛陀最初開宗明義，說明佈施是長壽的原因。純陀以護法為原因。廣宗中，以三修為原因。雖然說了三個原因，但沒有完全說明長壽的根本。現在先提出戒律，后提出智慧，簡略地說明了始終，說明一切萬行，都是長壽的原因，開啟他們提問的宗旨，所以這裡先提出戒律。』敬遺記僧宗法師說：『前面奪因奪果，解釋會二教的宗旨，簡略地提到了前面。舉出境界勸他們提問，但所舉的道理，既然是深奧玄妙的，二乘雖然懷疑，但思考也達不到，不能發問。佛陀知道他們不能，所以再次勸他們提問，讓他們高遠地推測有所存在。所以提出戒律讓他們提問，戒是聲聞重要的修行，是入道的最初基礎。』又有一種解釋：聲聞不懷疑戒，就不會趨向佛陀，只是懷疑戒未必能達到常。又有一種解釋：即使能達到常果，不知道這戒與以前的戒，有什麼區別。既然懷有這種疑問，有疑問就應該提問。』法蓮記僧宗法師說：『前一品舉出空不空等智慧境界，來勸他們提問。現在舉出戒律萬行的原因，來勸他們提問。如果原因不瞭解，結果也不會究竟，而原因有戒定慧。』
【English Translation】 English version Chapter Four: On Longevity
The Buddha then addressed the Bhikshus again, saying: 'If you have any doubts regarding the precepts (up to), I will explain them to you, so that your hearts may rejoice.'
Commentary: Daosheng said: 'The Buddha wants them to inquire about the causes of longevity. The root of longevity lies in entering the cycle of birth and death, being a good means of saving beings, with compassion as its foundation. Compassion is salvation, without restrictions. Precepts are to prevent them from doing various evil deeds, and then to have them perform good deeds, so as to reach the ultimate. Since precepts are established, sins must be punished. This matter seems to lack compassion. Those who say there is no compassion are not doubting the precepts, but deeply interpreting the root of longevity, which must be asked about. Inquiring about the root of longevity is the affair of Bodhisattvas, not something that Sravakas should presumptuously participate in, so it is postponed.' Sengliang said: 'What is said here is perhaps what the Bhikshus practice, so he particularly advises, saying: 'If you have any doubts regarding the precepts, do not even think that the Tathagata only cultivates the empty and still nature of all dharmas.' The Buddha initially clarified that giving is the cause of longevity. Chunda takes protecting the Dharma as the cause. In Guangzong, the three cultivations are taken as the cause. Although three causes are mentioned, the root of longevity is not fully explained. Now, first, precepts are mentioned, then wisdom, briefly explaining the beginning and the end, explaining that all myriad practices are the cause of longevity, opening up their purpose of questioning, so precepts are mentioned first here.' Jingyiji Sengzong said: 'Earlier, the cause and effect were taken away, explaining the purpose of the two teachings. It briefly mentioned the previous. It raised the realm to encourage questioning, but the principle raised is profound and mysterious, and although the two vehicles doubt, their thinking cannot reach it, and they cannot ask questions. The Buddha knows that they cannot, so he repeatedly encourages them to ask questions, so that they can speculate that there is something there. So he raised the precepts to let them ask questions, the precepts are the important practice of the Sravakas, the initial foundation for entering the path.' Another explanation: If the Sravakas do not doubt the precepts, they will not tend towards the Buddha, but they doubt that the precepts may not lead to permanence. Another explanation: Even if they can achieve the fruit of permanence, they do not know how this precept is different from the previous precepts. Since they have this doubt, they should ask if they have doubts.' Falianji Sengzong said: 'The previous chapter raised the realm of wisdom such as emptiness and non-emptiness to encourage them to ask questions. Now, it raises the cause of the myriad practices of precepts to encourage them to ask questions. If the cause is not understood, the result will not be ultimate, and the cause has precepts, concentration, and wisdom.'
。所以偏問戒律者。戒是聲聞所行。由律儀戒資。以得定戒得道共戒也。慧朗述僧宗曰。勸比丘問。凡三重也。前品止其哀嘆。便勸令問。因修至此。今此第二又勸也。將欲廣開常旨。而戒是萬善之本。故舉戒以勸問也。寶亮曰。此下第四段。催眾令問也。戒是聲聞之本。所以舉戒而勸問也。智秀曰。上舉諸法以為勸。恐諸比丘。憚常理之深。不敢致問。今指復舉戒。是常所行事。約就近情。以為勸也。明駿案。前因受供以開常宗。唯有純陀。利根一聞即悟。設五翻咨難。以辨法身般若解脫。即得重顯久是常田也。然而常旨幽微。應須廣辨。以大眾悲深。頓忘咨決。頻仍哀請。爰生傍論。是以放光催供。重顯義宗。復因純陀詳本跡二旨。明食非實受。滅豈真亡。而純陀去後。時眾默然。於是動地駭情。復與問首。而哀戀之至。了無咨啟。唯深陳哀苦。設譬仰譏。於是世尊。因以二偈。抑其悲情。略舉法門。勸其令問。所舉所勸。皆是果旨。觀彼眾心猶迷。憤發乃說三德涅槃。奪其所證。比丘遂乃更執昔教。還復苦請。佛以勝修遣執。以醫譬會教也。哀嘆苦請。紛綸始息。是故略舉常住之因。戒定智慧。勸令咨問。此第二勸也。所以先舉戒者。夫十地以大悲為首。五戒以不殺為先。下答長壽因云。大慈大悲。授不殺戒。
長壽之因。莫先於戒。是以先勸問也。
我已修學一切諸法本性空寂明瞭通達。
案。僧亮曰。說智因也。僧宗曰。言如來窮達性本。得本則握末。必有洗疑之德。故勸問也。寶亮曰。昔明持戒得果。但獲斷滅空無為耳。佛今意云。我昔所言。斷滅空無為者。乃是今日常住家因。汝於此義。應疑可及機而問也。智秀曰。舉佛德也。道慧記曰。謂佛先已修行。得至常處。汝今豈得不修戒等行耶。明駿。案。萬行終以戒定智慧為本。前句舉戒。此舉定慧。本性空者。慧之境也。寂者定也。下文比丘。即述此三旨。云不思議也。
汝等比丘莫謂如來唯修諸法本性空寂。
案。僧亮曰。明萬行皆是因也。僧宗曰。空不異昔。恐其疑止。乃更舉不空。發其問也。
復告比丘若於戒律有所疑者今悉可問。
案。慧朗述僧宗曰。第三勸問也。
時諸比丘即白佛言(至)無有智慧能問如來。
案。僧亮曰。佛果深妙。我智微淺。不能發問也。教誨者。即戒律也。明駿案。釋所以不堪問也。即領上三旨。皆不思議故也。境界者。即舉上性空也。諸定者。即舉上寂義也。教誨者。即舉上戒律也。
世尊譬如老人年百二十(至)于諸戒律當何所問。
案。僧亮曰。如來敕問。
【現代漢語翻譯】 現代漢語譯本： 長壽的原因，沒有比持戒更為重要的了。因此首先勸導提問。
我已經修習通達了一切諸法的本性是空寂明瞭的。
按：僧亮說，這是在說智慧的因。僧宗說，這是說如來窮盡通達了事物的本性。掌握了根本就能掌握末節，必然有消除疑惑的功德，所以勸導提問。寶亮說，過去說明持戒得到果報，但獲得的只是斷滅空無為而已。佛陀現在的意思是說，我過去所說的斷滅空無為，乃是今日常住之家的原因。你們對於這個道理，應該在可以理解的時候及時提問。智秀說，這是在讚揚佛陀的功德。道慧記說，這是說佛陀先前已經修行，到達了常處。你們現在怎麼能不修持戒等行為呢？明駿認為，各種修行最終以戒、定、慧為根本。前一句是說戒，這一句是說定慧。本性空，是慧的境界。寂，是定。下文的比丘，就是闡述這三個要旨，說它們是不可思議的。
你們這些比丘不要認為如來只是修習諸法本性空寂。
按：僧亮說，這是說明萬行都是成佛的因。僧宗說，空與過去沒有不同，恐怕他們疑惑停止不問，所以又舉出不空，啓發他們提問。
再次告訴比丘們，如果對於戒律有什麼疑惑，現在都可以提問。
按：慧朗敘述僧宗的觀點說，這是第三次勸導提問。
當時，各位比丘就對佛說：(直到)沒有智慧能夠向如來提問。
按：僧亮說，佛的果位深奧玄妙，我的智慧微小淺薄，不能提出問題。教誨，就是指戒律。明駿認為，這是解釋為什麼不能提問。就是領會了上面三個要旨，都是不可思議的緣故。境界，就是指上面所說的性空。諸定，就是指上面所說的寂義。教誨，就是指上面所說的戒律。
世尊，譬如老人年紀一百二十歲，(直到)對於各種戒律應當問些什麼呢？
按：僧亮說，如來命令提問。
【English Translation】 English version: The cause of longevity is none greater than precepts (戒律, jie lü - precepts, moral discipline). Therefore, I first encourage you to ask questions.
I have already cultivated and understood that the nature of all dharmas (諸法, zhū fǎ - all phenomena, all things) is emptiness (空, kōng - emptiness, voidness), tranquility (寂, jì - stillness, quietude), clarity (明瞭, míng liǎo - clear understanding), and thorough comprehension.
Note: Monk Liang said, this is speaking of the cause of wisdom. Monk Zong said, it means that the Tathagata (如來, Rúlái - 'Thus Come One', an epithet of the Buddha) has exhaustively understood the nature of things. Grasping the root allows one to grasp the branches, and there will surely be the merit of dispelling doubts, therefore, I encourage you to ask questions. Bao Liang said, in the past, it was explained that upholding precepts leads to results, but what was obtained was only annihilation (斷滅, duàn miè - cessation, extinction), emptiness (空, kōng - emptiness, voidness), and inaction (無為, wú wéi - non-action, non-doing). The Buddha's current meaning is that what I spoke of in the past as annihilation, emptiness, and inaction is the cause of today's permanent abode. You should ask about this meaning when it is understandable. Zhi Xiu said, this is praising the Buddha's virtues. Dao Hui Ji said, it means that the Buddha has already cultivated and reached the permanent place. How can you not cultivate practices such as precepts? Ming Jun believes that all practices ultimately take precepts, concentration (定, dìng - meditation, concentration), and wisdom (智慧, zhì huì - wisdom, knowledge) as their foundation. 'Nature is emptiness' is the realm of wisdom. 'Tranquility' is concentration. The Bhikshus (比丘, bǐqiū - Buddhist monks) in the following text elaborate on these three principles, saying they are inconceivable.
You Bhikshus, do not think that the Tathagata only cultivates the emptiness and tranquility of the nature of all dharmas.
Note: Monk Liang said, this explains that all practices are the cause of Buddhahood. Monk Zong said, emptiness is no different from the past, fearing that they will doubt and stop asking, so he further mentions non-emptiness to inspire them to ask questions.
Again, I tell the Bhikshus, if you have any doubts about the precepts, you may ask them now.
Note: Hui Lang narrates Monk Zong's view, saying this is the third encouragement to ask questions.
At that time, the Bhikshus said to the Buddha: (until) there is no wisdom to ask the Tathagata.
Note: Monk Liang said, the Buddha's fruit is profound and subtle, my wisdom is small and shallow, and I cannot ask questions. Teachings refer to the precepts. Ming Jun believes this explains why they cannot ask questions. It is because they understand the above three principles, which are all inconceivable. 'Realm' refers to the emptiness of nature mentioned above. 'Various concentrations' refer to the meaning of tranquility mentioned above. 'Teachings' refer to the precepts mentioned above.
World Honored One (世尊, Shìzūn - 'World Honored One', an epithet of the Buddha), it is like an old man of one hundred and twenty years, (until) what should we ask about the various precepts?
Note: Monk Liang said, the Tathagata commands to ask questions.
必欲流通。而諸聲聞。不住有三。一者以智淺。二以壽促。三無眷屬。所以不能任持法也。
佛告諸比丘汝等今者(至)諸有疑網恣隨所問。
案。僧亮曰。比丘致辭。未有所推。欲令推諸菩薩。故重敕也。
爾時諸比丘白佛言世尊(至)時諸聲聞默然而住。
案。寶亮曰。向自辭不堪。今舉所堪者也。慧誕曰。前勸問意。欲令以譬自陳。后勸問意。令推能菩薩。何以然。大士於此坐中。生下品解。后乃更生中上品解。所以推也。年二十五者。智力強利也。常解美滿。喻端政也。備修萬善。喻多財也。藉過去微品常解。以生現解。喻父母也。以現在中品解。能生未來上品解。喻妻子也。品品各有種類。喻眷屬宗親也。通為一解故。言悉皆存在也。以如來譬智人。以常理譬金寶。其下文曰。以唸唸滅故。譬病篤命終也。感后勝解。為命家屬也。以解存故理顯。義言還得也。
爾時佛贊諸比丘言(至)令是妙法久住於世。
案。僧亮曰。羅漢心者。少欲知足也。以此二緣者。聲聞不具上三事。菩薩具三事也。曇濟曰。以此二緣者。一以聲聞無眷屬。二以菩薩多眷屬也。僧宗曰。二因緣者。一謂善能問答。現在有益。二以令久住。未來有益也。慧誕曰。二緣者。一以能問。二以能說。
【現代漢語翻譯】 現代漢語譯本：如果一定要流通（此法），但各位聲聞（Śrāvaka，聽聞佛法而修行的弟子）不具備三個條件。一是智慧淺薄，二是壽命短促，三是沒有眷屬。因此不能承擔弘揚佛法的重任。
佛告訴各位比丘（Bhiksu，出家受具足戒的男性佛教徒）說：『你們現在（可以提問），對於各種疑惑都可以隨意發問。』
按僧亮所說：比丘們陳述理由，還沒有推舉他人。佛陀想讓他們推舉各位菩薩（Bodhisattva，立志成佛的修行者），所以再次告誡。
當時，各位比丘對佛說：『世尊（Bhagavan，佛的尊稱）……』當時，各位聲聞保持沉默。
按寶亮所說：之前是自己推辭不能勝任，現在是舉薦能夠勝任的人。慧誕說：之前勸人提問的意思，是想讓他們用比喻來陳述。之後勸人提問的意思，是讓他們推舉有能力的菩薩。為什麼這樣說呢？因為大士（Mahāsattva，偉大的菩薩）在此法會中，生起下品理解，之後才生起中品和上品理解，所以要推舉他們。年齡二十五歲的人，智力強盛。常常理解圓滿，比喻相貌端正。具備修習各種善行，比喻擁有很多財富。憑藉過去微小的常理解，來生起現在的理解，比喻父母。以現在中品的理解，能夠生起未來上品的理解，比喻妻子。品品都有種類，比喻眷屬宗親。貫通為一個理解，所以說全部都存在。用如來（Tathāgata，佛的稱號之一）比喻有智慧的人，用常理比喻金銀珠寶。下文說：因爲念念滅去，比喻病情嚴重，生命終結。感得後來的殊勝理解，是生命的家屬。因為理解存在，真理顯現，意思是說又回來了。
當時，佛讚歎各位比丘說：『……』使這微妙的佛法長久住世。
按僧亮所說：羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的心，是少欲知足。用這兩個因緣來說，聲聞不具備以上三個條件，菩薩具備這三個條件。曇濟說：用這兩個因緣來說，一是聲聞沒有眷屬，二是菩薩有很多眷屬。僧宗說：兩個因緣，一是善於提問和回答，現在有益處，二是使佛法長久住世，未來有益處。慧誕說：兩個因緣，一是能夠提問，二是能夠解說。
【English Translation】 English version: If it is absolutely necessary to circulate (this Dharma), but the Śrāvakas (disciples who listen to and practice the Buddha's teachings) do not possess three qualities. First, their wisdom is shallow; second, their lifespan is short; and third, they have no retinue. Therefore, they cannot bear the responsibility of upholding the Dharma.
The Buddha told the Bhiksus (ordained male Buddhist monastics): 'Now you (can ask questions), and you may freely ask about any doubts you have.'
According to Sengliang: The Bhiksus stated their reasons but have not yet recommended anyone. The Buddha wanted them to recommend the Bodhisattvas (beings who aspire to Buddhahood), so he admonished them again.
At that time, the Bhiksus said to the Buddha: 'Bhagavan (a title of the Buddha)...' At that time, the Śrāvakas remained silent.
According to Baoliang: Previously, they declined their own inadequacy; now, they are recommending those who are capable. Huidan said: The previous encouragement to ask questions was intended to have them state their reasons using metaphors. The later encouragement to ask questions was intended to have them recommend capable Bodhisattvas. Why is this so? Because the Mahāsattva (great being) in this assembly initially generates inferior understanding, and later generates intermediate and superior understanding, so they should be recommended. A person who is twenty-five years old has strong intelligence. Constantly understanding perfectly is like having a handsome appearance. Possessing the cultivation of various good deeds is like having much wealth. Relying on the past subtle constant understanding to generate present understanding is like parents. Using the present intermediate understanding to generate future superior understanding is like a wife. Each category has its own kind, which is like relatives and kin. Connecting it into one understanding is why it is said that all exist. Using the Tathāgata (one of the titles of the Buddha) as a metaphor for a wise person, and using constant principle as a metaphor for gold and jewels. The following text says: Because thoughts cease moment by moment, it is like a serious illness and the end of life. Gaining later superior understanding is the family of life. Because understanding exists, the truth is revealed, meaning it has returned.
At that time, the Buddha praised the Bhiksus, saying: '...' May this wonderful Dharma abide in the world for a long time.
According to Sengliang: The mind of an Arhat (one who has extinguished all afflictions and attained liberation) is one of few desires and contentment. Using these two causes, the Śrāvakas do not possess the above three qualities, while the Bodhisattvas possess these three qualities. Tánjì said: Using these two causes, one is that the Śrāvakas have no retinue, and the other is that the Bodhisattvas have many retinues. Sēngzōng said: The two causes are, one is being good at asking and answering, which is beneficial in the present, and the other is making the Dharma abide for a long time, which is beneficial in the future. Huidan said: The two causes are, one is being able to ask, and the other is being able to explain.
明駿案。二緣者。一者能令法寶久住。二者利安眾生也。
爾時佛告一切大眾(至)第二第三亦復如是。
案。僧亮曰。壽命是果之極也。戒歸是因之始也。舉因果以勸也。明駿案。前品勸問。空不空等。偏舉果也。而此品初。又唱戒定智慧。偏舉因也。今舉若戒若歸。因果雙稱也。戒即萬行之本。歸即一體三寶也。此下入大眾問品。略說之中。第二段也。即以問答。為兩翻也。就問中有兩量。一為問之漸即長行也。二正問即偈也。長行中有四翻。第一佛普命。第二迦葉奉命。第三佛即許也。第四迦葉謙光也。此即第一命問也。
爾時眾中有一童子菩薩(至)若佛聽者乃敢發言。
案。僧亮曰。迦葉自疑。雖在大眾之例。懼非應命之人。故有咨也。
佛告迦葉如來應供正遍知(至)斷汝所疑令汝歡喜。
案。僧亮曰。舉佛三號。明無法不知。有問皆能答也。
爾時迦葉菩薩(至)及因大眾善根威德少發問耳。
明駿案。奉旨謙光之辭也。
即于佛前說偈問曰。
案。僧亮曰。此下第二是問分也。凡有三十四問。有四段。第一略。第二廣。第三勸信。第四問修行也。第一段中有四問。初兩問果。第三問因。第四問經名字。及流通經德。經體已周。名究竟
【現代漢語翻譯】 現代漢語譯本： 明駿的註解：這兩種因緣，一是能使佛法長久住世，二是利益安樂眾生。
這時，佛告訴所有大眾（直到）第二第三也是這樣。
僧亮的註解：壽命是果報的極致，持戒歸依是因行的開始。這是舉因果來勸勉。 明駿的註解：前一品勸人提問，關於空與不空等問題，偏重於舉果報。而這一品開始，又倡導戒、定、智慧，偏重於舉因行。現在舉若戒若歸依，因果雙稱。戒是萬行之根本，歸依是一體三寶。接下來進入大眾提問品，是略說之中的第二段。即以問答，分為兩部分。就提問中有兩個層次，一是提問的漸進，即長行；二是正式提問，即偈頌。長行中有四層意思，第一是佛普遍命令，第二是迦葉奉命，第三是佛立即允許，第四是迦葉謙虛。這是第一次命令提問。
這時，大眾中有一位童子菩薩（直到）如果佛允許，才敢發言。
僧亮的註解：迦葉自己有所疑慮，雖然在大眾之列，但恐怕不是應命之人，所以有此請示。
佛告訴迦葉：如來、應供、正遍知（直到）斷除你的疑惑，讓你歡喜。
僧亮的註解：舉佛的三種名號，表明沒有佛不知道的，有問都能回答。
這時，迦葉菩薩（直到）以及憑藉大眾的善根和威德，稍微提出問題。
明駿的註解：這是奉旨謙虛的言辭。
即在佛前用偈頌提問：
僧亮的註解：接下來第二部分是提問部分。總共有三十四個問題，分為四個階段。第一是略說，第二是廣說，第三是勸信，第四是問修行。第一階段中有四個問題。最初兩個問題是關於果報，第三個問題是關於因行，第四個問題是關於經的名字以及流通的功德。經的體性已經完備，名稱是究竟。
【English Translation】 English version: Mingjun's annotation: These two conditions are, firstly, to enable the Dharma to abide long in the world, and secondly, to benefit and bring peace to sentient beings.
At that time, the Buddha told all the assembly (until) the second and third are also like this.
Sengliang's annotation: Longevity is the ultimate of the fruit, and upholding precepts and taking refuge are the beginning of the cause. This is to encourage by citing cause and effect. Mingjun's annotation: The previous chapter encouraged questioning, regarding emptiness and non-emptiness, focusing on citing the fruit. And this chapter begins by advocating precepts, concentration, and wisdom, focusing on citing the cause. Now, citing both precepts and refuge, cause and effect are both mentioned. Precepts are the root of all practices, and refuge is the one body of the Three Jewels. Next enters the chapter on the assembly's questions, which is the second section of the brief explanation. That is, the questions and answers are divided into two parts. Within the questions, there are two levels, one is the gradual progression of the questions, which is the prose; and the second is the formal questions, which are the verses. There are four layers of meaning in the prose, the first is the Buddha's universal command, the second is Kashyapa's acceptance of the command, the third is the Buddha's immediate permission, and the fourth is Kashyapa's humility. This is the first command to question.
At that time, there was a Bodhisattva child in the assembly (until) if the Buddha permits, I dare to speak.
Sengliang's annotation: Kashyapa himself had doubts, although he was among the assembly, he feared that he was not the one who should be commanded, so he made this request.
The Buddha told Kashyapa: Tathagata, Arhat, Samyak-sambuddha (until) cut off your doubts and make you happy.
Sengliang's annotation: Citing the Buddha's three titles, it shows that there is nothing the Buddha does not know, and all questions can be answered.
At that time, Kashyapa Bodhisattva (until) and relying on the good roots and majestic virtue of the assembly, I will ask a few questions.
Mingjun's annotation: These are humble words in obedience to the command.
Then, in front of the Buddha, he asked in verses:
Sengliang's annotation: Next, the second part is the question section. There are a total of thirty-four questions, divided into four stages. The first is a brief explanation, the second is a detailed explanation, the third is to encourage faith, and the fourth is to ask about practice. There are four questions in the first stage. The first two questions are about the fruit, the third question is about the cause, and the fourth question is about the name of the sutra and the merit of its circulation. The essence of the sutra is complete, and the name is ultimate.
彼岸也。第二段中。有十六問。從開微密。訖天意樹也。此中廣說有四重。初一問廣果。次從得廣大已下。訖四倒。有四問。廣流通及依人之義也。次有兩問。問作善業。及難見性。以廣因也。次有九問。從解滿字。訖天意樹。廣文字功德也。上來二十問。廣略再說竟也。第三段中。有十問勸信也。所以勸信者。佛由因得。復言涅槃。而說是常。若不更以事釋世所難信。故說十問。以釋之也。第一問意。佛若從緣無性。不應獨常。下答雖從緣得。然有惑則無常。無惑則常也。第二第三舉果勸信。初舉外后舉內也。第四第五說有大慈。如世父母。慈心所說。不欺眾生。第六說涅槃。示現不實也。佛常已下四問。證示現也。何者。佛不食而受食。不病而現臥。故知不滅。而現滅也。次有二問。明現在知常受樂。後世識有餘無餘。化功已訖。所以應現也。第九證不病。第十明說病說滅。皆是密教也。第四段中有四問。第一問依經修行。即五行也。所以問行者。上說經功德。能治四重五逆。治必須行。行此五行。亦不治自差也。第二釋所以差。以轉近為差。乃舉五人。遠近為證也。第三請說行義也。第四問性明性有因果。行有違從。識性則從即師子吼問也。不識性即逆即迦葉問也。次兩偈說涅槃。因果[洌-歹+(虍-七+廾
【現代漢語翻譯】 現代漢語譯本 彼岸（彼岸，指涅槃的境界）也。第二段中，有十六問，從開微密（開啟微妙秘密之門）開始，到天意樹（佛陀在菩提樹下證悟）結束。此中廣泛地闡述了四重含義。最初一問闡述廣果（廣大的果報）。接下來從『得廣大已下』開始，到『四倒』（常樂我凈四種顛倒）結束，有四問，闡述流通以及依人的意義。接下來有兩問，詢問作善業（行善的業力），以及難以見到自性（本性），以此來闡述因。接下來有九問，從『解滿字』（理解圓滿的文字）開始，到『天意樹』結束，廣泛地闡述了文字的功德。以上二十問，是對之前內容的廣泛和簡略的再次闡述。 第三段中，有十問勸人相信。之所以勸人相信，是因為佛陀由因（因地修行）而得果（證得佛果），又說涅槃（寂滅）是常（永恒不變）。如果不進一步用事實來解釋世人難以相信的地方，所以用十問來解釋它。第一問的意思是，佛如果從因緣而生，沒有自性，不應該是獨一常存的。下面的回答是，雖然從因緣而得，但是有迷惑就會無常，沒有迷惑就是常。第二第三問舉果勸人相信，先舉外果，后舉內果。第四第五問說佛有大慈悲，像世間的父母一樣，以慈悲心所說的話，不會欺騙眾生。第六問說涅槃，是示現的不真實。『佛常』以下四問，是證明示現。為什麼呢？佛不吃飯卻接受供養，不生病卻示現臥床，所以知道佛是不滅的，卻示現滅度。接下來有兩問，闡明現在知道常樂，後世的識有剩餘還是沒有剩餘，教化功德已經完畢，所以應該示現。第九問證明佛不生病，第十問闡明說病說滅，都是秘密教義。 第四段中有四問。第一問是依照經典修行，即五行（五種修行方法）。之所以問修行，是因為上面說了經典的功德，能夠治療四重五逆（四種重罪和五種逆罪）。治療必須修行，修行這五行，即使不治療也會自然好轉。第二問解釋了為什麼會好轉，因為轉變了近的為差，於是舉了五個人，以遠近為證明。第三問是請教說修行的意義。第四問是問自性，闡明自性有因果，修行有違背和順從。認識自性就是順從，就是師子吼（佛陀說法如獅子吼），不認識自性就是違背，就是迦葉（Mahākāśyapa）的問題。接下來兩偈說涅槃的因果。
【English Translation】 English version The other shore (Pāramitā, referring to the state of Nirvana). In the second section, there are sixteen questions, starting from 'opening the subtle secrets' (opening the door to subtle and secret teachings) and ending with the 'Tree of Heavenly Intent' (the Bodhi tree under which the Buddha attained enlightenment). This section extensively elaborates on four layers of meaning. The first question elaborates on the 'vast fruit' (great karmic rewards). The following four questions, starting from 'having obtained vastness' and ending with the 'four inversions' (the four perversions of permanence, bliss, self, and purity), elaborate on the meaning of circulation and reliance on people. Next, there are two questions, asking about 'performing good deeds' (the karmic force of doing good) and the difficulty of seeing 'one's own nature' (true nature), thereby elaborating on the cause. Next, there are nine questions, starting from 'understanding the full character' (understanding the complete character) and ending with the 'Tree of Heavenly Intent', extensively elaborating on the merits of the written word. The above twenty questions are a broad and concise re-elaboration of the previous content. In the third section, there are ten questions encouraging faith. The reason for encouraging faith is that the Buddha attained the fruit (Buddhahood) through cause (cultivation on the causal ground), and also said that Nirvana (extinction) is permanent (eternal and unchanging). If we do not further explain the things that are difficult for the world to believe with facts, we use ten questions to explain it. The meaning of the first question is that if the Buddha arises from conditions and has no self-nature, he should not be uniquely permanent. The answer below is that although it is obtained from conditions, impermanence exists with delusion, and permanence exists without delusion. The second and third questions cite the fruit to encourage people to believe, first citing the external fruit and then the internal fruit. The fourth and fifth questions say that the Buddha has great compassion, like the parents in the world, and the words spoken with compassion will not deceive sentient beings. The sixth question talks about Nirvana, which is an unreal manifestation. The following four questions from 'The Buddha is always' are proof of the manifestation. Why? The Buddha does not eat but accepts offerings, and does not get sick but manifests lying down, so we know that the Buddha is not extinguished, but manifests extinction. Next, there are two questions, clarifying that we now know constant joy, and whether there is any remainder or no remainder of consciousness in the afterlife, and the work of teaching has been completed, so it should be manifested. The ninth question proves that the Buddha is not sick, and the tenth question clarifies that saying sickness and saying extinction are all secret teachings. There are four questions in the fourth section. The first question is about cultivating according to the scriptures, that is, the five practices (five methods of cultivation). The reason for asking about cultivation is that the merits of the scriptures have been mentioned above, which can cure the four heavy offenses and the five rebellious acts (four serious crimes and five rebellious acts). Treatment must be cultivated, and if these five practices are cultivated, they will naturally improve even if they are not treated. The second question explains why it gets better, because the transformation of the near is the difference, so five people are cited as proof of distance. The third question is to ask about the meaning of cultivation. The fourth question is about asking about self-nature, clarifying that self-nature has cause and effect, and cultivation has disobedience and obedience. Recognizing self-nature is obedience, which is the lion's roar (the Buddha's teaching is like a lion's roar), and not recognizing self-nature is disobedience, which is the question of Mahākāśyapa (迦葉). The next two verses talk about the cause and effect of Nirvana.
)]曠。問所不能盡。所以不問也。寶亮所判與此同。不復煩載。曇濟曰。第一有四問。正明經體。長壽因果。結經名字。第二開微密。至觀三寶。有十六問。廣上果及經名字流通也。第三從三乘若無性說微密。有十問勸信也。第四說微妙諸行。有三問。問因經修行也。第五悉有安樂性。一問辨依經行。行之次第也。第六今欲問諸陰。一問擬以憍陳如答也。案。僧宗曰。此經大要。以常果為宗。前純陀因施明常。為義則略。迦葉今廣設所問。重申前旨。廣略二問。何以取別多敝教以明常。今設問答。以取悟。然問答大旨。論因說果。明境辨行。條緒雖多。要不出此也。為問之體。懸取答意。所以義旨相苻。無越經致。就此問中。科節略有四別。第一有十三問。明常住因果。次有十九問。嘆經功能。次有一問。明依生行。次有一問。明所照之境。就此四中。各有廣略。開則有八。合則成四。其中支別。故以四為其緒耳。案。智秀曰。勸旨已著。時宜問也。機在迦葉。故聞命矣。為問之辭。凡三十有四。以義而分。略為三斷。可者。經之旨歸。以極果為宗。然果之所由。非因不就。故咨啟之端。宜其先也。是故第一從始。訖究竟倒彼岸。有五問。問因果結名字也。典誥之體。略已舉矣。將欲化傳千載。利益無已。然道不自
{ "translations": [ "曠（空缺）。問所不能盡，所以不問也。寶亮所判與此同，不復煩載。曇濟曰：第一有四問，正明經體、長壽因果、結經名字。第二開微密，至觀三寶，有十六問，廣上果及經名字流通也。第三從三乘若無性說微密，有十問勸信也。第四說微妙諸行，有三問，問因經修行也。第五悉有安樂性，一問辨依經行，行之次第也。第六今欲問諸陰，一問擬以憍陳如（最初的五比丘之一）答也。案：僧宗曰：此經大要，以常果為宗。前純陀（人名）因施明常，為義則略。迦葉（佛陀的十大弟子之一）今廣設所問，重申前旨。廣略二問，何以取別多敝教以明常？今設問答，以取悟。然問答大旨，論因說果，明境辨行。條緒雖多，要不出此也。為問之體，懸取答意，所以義旨相苻，無越經致。就此問中，科節略有四別。第一有十三問，明常住因果。次有十九問，嘆經功能。次有一問，明依生行。次有一問，明所照之境。就此四中，各有廣略。開則有八，合則成四。其中支別，故以四為其緒耳。案：智秀曰：勸旨已著，時宜問也。機在迦葉，故聞命矣。為問之辭，凡三十有四。以義而分，略為三斷。可者，經之旨歸，以極果為宗。然果之所由，非因不就。故咨啟之端，宜其先也。是故第一從始，訖究竟倒彼岸，有五問，問因果結名字也。典誥之體，略已舉矣。將欲化傳千載，利益無已。然道不自" ], "english_translations": [ '曠 (Kuàng, meaning vacant or empty). The questions that cannot be fully exhausted are not asked. Bao Liang\'s judgment is the same as this, so there is no need to repeat it. Tanji said: The first part has four questions, which clearly explain the essence of the sutra, the cause and effect of longevity, and the conclusion of the sutra\'s name. The second part opens up the subtle and secret, up to observing the Three Jewels (Buddha, Dharma, Sangha), with sixteen questions, expanding on the above results and the circulation of the sutra\'s name. The third part speaks of the subtle and secret from the perspective of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) as if they have no inherent nature, with ten questions to encourage faith. The fourth part speaks of subtle and wonderful practices, with three questions, asking about practicing according to the sutra. The fifth part, \'All have the nature of happiness and peace,\' has one question to distinguish the order of practice based on the sutra. The sixth part, \'Now I want to ask about the skandhas (aggregates of existence),\', has one question intended to be answered by Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha). According to Sengzong: The main point of this sutra is to take the permanent result as its principle. Previously, Cunda (a person\'s name) explained permanence through offering, which was a brief explanation of the meaning. Now, Kāśyapa (one of the ten principal disciples of the Buddha) extensively poses questions, reiterating the previous intention. Why distinguish between the broad and brief questions to clarify permanence, setting up questions and answers to achieve enlightenment? However, the main points of the questions and answers discuss the cause and explain the result, clarify the realm and distinguish the practice. Although there are many threads, they do not go beyond this. The essence of the questions is to anticipate the meaning of the answers, so the meanings are consistent and do not deviate from the sutra. Within these questions, there are roughly four distinctions. The first part has thirteen questions, clarifying the cause and effect of permanence. The next part has nineteen questions, praising the functions of the sutra. The next part has one question, clarifying practice based on arising. The next part has one question, clarifying the realm illuminated. Within these four parts, each has its broad and brief aspects. Opening them up, there are eight; combining them, there are four. Among them, there are branches and distinctions, so four are taken as the main threads. According to Zhixiu: The purpose of encouragement has already been stated, so it is appropriate to ask questions now. The opportunity lies with Kāśyapa, so he has heard the command. The words of the questions are thirty-four in total. Dividing them according to meaning, they are roughly divided into three sections. The essence of the sutra is to take the ultimate result as its principle. However, the origin of the result cannot be achieved without the cause. Therefore, the beginning of the inquiry should be the first. Therefore, the first part, from the beginning to the ultimate reaching of the other shore, has five questions, asking about the cause and effect and concluding the name. The essence of the canon has already been briefly mentioned. It will be transformed and transmitted for thousands of years, benefiting endlessly. However, the path does not self-' ] }
弘。通之由人是故第二從愿佛開微密。訖太白與彗星。凡十問。問通經之法。及能通之人也。雖復人法二理。顯然可別。未辨弘之有益。無以獎銳學人。是故第三從云何未發心。訖最勝無上道。凡十九問。問經之勢力也。若通而為論。此之三義。亦足通矣。今從事從義。致有別也。明駿案。判問大體。世有六分三段。第一略。第二廣。第三勸信也。略問中有八問。第一問長壽因。第二問長壽果。第三問金剛身果。第四問金剛身因。此四問略辨般若法身。第五問解脫。第六問經力。第七問經名。所以約經名辨經力。以問解脫者。有二義。一者此經以常住為宗。而以無累。為名累故。所以無常常故。所以無累也。二者明近遠解脫。皆是經力。近則能滅因中三障。遠則能辨果地解脫。是以問言。云何於此經。即是問名問力也。究竟到彼岸。即是問解脫也。下名字品云。聞此經名。生四趣者。無有是處。即是近力也。又云。菩薩住此。則能處示現。即是遠力也。舉七善以答經名也。降伏一切諸結煩惱。及諸魔性。然後要于大般涅槃。放捨身命。即是答究竟到彼岸也。又云。八味具足。舉常恒等句。釋解脫體也。何者下文。明解脫中。列此八句。一一廣釋。灼然可見矣。第八問流通依。如六卷泥洹云。菩薩化眾生。說法有幾種。
【現代漢語翻譯】 現代漢語譯本 弘揚此經的途徑在於人，因此第二部分從『愿佛開微密』開始，到『太白與彗星』結束，共有十個問題。這些問題探討了通達經文的方法以及能夠通達經文的人。雖然人和法兩種道理，顯然可以區分，但如果沒有闡明弘揚此經的益處，就無法激勵學習者。因此第三部分從『云何未發心』開始，到『最勝無上道』結束，共有十九個問題，探討了經文的力量。如果從通達的角度來討論，這三個方面的意義也足以貫通。現在從事業和意義的角度出發，才會有所區別。明駿認為，判斷問題的大體，世間有六分三段。第一部分是略問，第二部分是廣問，第三部分是勸信。略問中有八個問題。第一個問題是長壽的因，第二個問題是長壽的果，第三個問題是金剛身（Vajra body，堅不可摧的身體）的果，第四個問題是金剛身（Vajra body，堅不可摧的身體）的因。這四個問題簡要地辨析了般若（Prajna，智慧）法身（Dharmakaya，法身）。第五個問題是解脫（Moksha，從輪迴中解脫），第六個問題是經的力量，第七個問題是經的名字。之所以通過經的名字來辨析經的力量，以及詢問解脫（Moksha，從輪迴中解脫）的原因，有兩個含義。一是此經以常住為宗旨，以無累為名稱，因為有累所以無常，因為常常所以無累。二是闡明近期的解脫（Moksha，從輪迴中解脫）和遠期的解脫（Moksha，從輪迴中解脫）都是經的力量。近期可以滅除因中的三障，遠期可以辨別果地的解脫（Moksha，從輪迴中解脫）。因此提問說：『云何於此經』，實際上是詢問經的名字和力量。『究竟到彼岸』，實際上是詢問解脫（Moksha，從輪迴中解脫）。下面的《名字品》中說：『聽到此經的名字，而墮入四惡趣的，沒有這樣的情況。』這就是近期的力量。又說：『菩薩（Bodhisattva，覺悟的生命）住於此經，就能處處示現。』這就是遠期的力量。列舉七善來回答經的名字，降伏一切諸結煩惱以及諸魔性，然後在進入大般涅槃（Mahaparinirvana，完全的涅槃）時，放捨身命，這就是回答『究竟到彼岸』。又說：『八味具足』，列舉常恒等句子，解釋解脫（Moksha，從輪迴中解脫）的本體。下面的經文中，闡明解脫（Moksha，從輪迴中解脫）時，列舉了這八個句子，一一詳細解釋，非常清楚。第八個問題是流通的依據。如六卷《泥洹經》（Nirvana Sutra，涅槃經）中說：『菩薩（Bodhisattva，覺悟的生命）化度眾生，說法有幾種？』
【English Translation】 English version The way to propagate this sutra lies in people, therefore the second part starts from 'Wishing the Buddha to open the subtle and secret' and ends with 'Taibai and comets', with a total of ten questions. These questions explore the methods of understanding the sutra and the people who can understand it. Although the two principles of people and Dharma are clearly distinguishable, without clarifying the benefits of propagating this sutra, it is impossible to motivate learners. Therefore, the third part starts from 'Why not initiate the mind' and ends with 'The most victorious unsurpassed path', with a total of nineteen questions, exploring the power of the sutra. If discussed from the perspective of understanding, the meaning of these three aspects is sufficient to connect. Now, starting from the perspective of career and meaning, there will be differences. Ming Jun believes that judging the general body of the question, the world has six parts and three sections. The first part is a brief question, the second part is a broad question, and the third part is to encourage faith. There are eight questions in the brief question. The first question is the cause of longevity, the second question is the fruit of longevity, the third question is the fruit of the Vajra body (Vajra body, indestructible body), and the fourth question is the cause of the Vajra body (Vajra body, indestructible body). These four questions briefly analyze the Prajna (Prajna, wisdom) Dharmakaya (Dharmakaya, Dharma body). The fifth question is liberation (Moksha, liberation from reincarnation), the sixth question is the power of the sutra, and the seventh question is the name of the sutra. The reason for analyzing the power of the sutra through the name of the sutra and asking about liberation (Moksha, liberation from reincarnation) has two meanings. One is that this sutra takes permanence as its purpose and non-accumulation as its name, because there is accumulation so there is impermanence, because there is permanence so there is no accumulation. The second is to clarify that the recent liberation (Moksha, liberation from reincarnation) and the distant liberation (Moksha, liberation from reincarnation) are both the power of the sutra. In the near future, it can eliminate the three obstacles in the cause, and in the long term, it can distinguish the liberation (Moksha, liberation from reincarnation) of the fruit land. Therefore, the question is asked: 'Why in this sutra', which is actually asking the name and power of the sutra. 'Ultimately reaching the other shore' is actually asking about liberation (Moksha, liberation from reincarnation). The following 'Name Chapter' says: 'Hearing the name of this sutra and falling into the four evil realms, there is no such situation.' This is the recent power. It also says: 'Bodhisattvas (Bodhisattva, enlightened beings) living in this sutra can show everywhere.' This is the distant power. List the seven virtues to answer the name of the sutra, subdue all knots of afflictions and all demonic natures, and then when entering Mahaparinirvana (Mahaparinirvana, complete Nirvana), release the body and life, which is the answer to 'Ultimately reaching the other shore'. It also says: 'Eight flavors are complete', listing sentences such as permanence, etc., to explain the body of liberation (Moksha, liberation from reincarnation). In the following scriptures, when explaining liberation (Moksha, liberation from reincarnation), these eight sentences are listed and explained in detail one by one, which is very clear. The eighth question is the basis for circulation. As the six-volume 'Nirvana Sutra' (Nirvana Sutra, Nirvana Sutra) says: 'How many kinds of methods do Bodhisattvas (Bodhisattva, enlightened beings) use to transform sentient beings?'
而此中𨷂落若有者。于義實便。若不取彼問者。就此語昧。亦有問流通義也。名字品迦葉問云。當何名此經。云何奉持。其旨顯矣。下以四相品答也。第二廣問。有十六問。初以一問廣果地三德。下文從四相品未有餘無餘涅槃。訖解脫答此也。次有二問。廣流通辨人辨法辨耶。辨正四依品。取正法正人。以為依也。耶正品去耶人耶法。以為魔也。次有四問。廣因四諦四倒。二問舉解惑以明智。即廣緣因也。善業難見性。二問舉始終。以明正因也。次有二問。廣經名字。即滿字之與聖行也。次有七問。廣經力也。前未發心等四問。廣因地滅三障力也。后船師等三問。廣辨果地。萬惑斯亡。究竟解脫也。第三有十二問勸信。同僧亮法師所釋也。
云何得長壽。
案。僧宗曰。此經首題。雖以解脫標名。若語其圓體。則法身般若。是以創言與問先以以般若為首也。此雖一向而義兼因果。意在於果。不得不問其因。雖有二意。通為一問也。長壽者。一期為壽。期久為長。常果非期。寄言長耳。蓋談慧鑒無窮。即般若也。云何得者。問其因也。寶亮曰。下答云修四無量。授不殺戒為因。得常命法性體為果也。智秀曰。此問有兩。第一問云何得。第二問長壽果相也。
金剛不壞身。
案。僧宗曰。向問般
【現代漢語翻譯】 現代漢語譯本：如果這些問題中有遺漏，那麼在意義上就會有所欠缺。如果不採納提問者的疑問，那麼對這段話的理解就會變得模糊。提問也具有流通經義的作用。《名字品》中，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）問道：『應當如何稱呼這部經？又應當如何奉持？』其主旨已經很明顯了。下面用《四相品》來回答這些問題。第二部分是廣泛的提問，共有十六個問題。首先用一個問題來闡述廣果地（指修行達到廣果天）的三德（法身德、般若德、解脫德）。下文從《四相品》中關於有餘涅槃（涅槃后還有色身存在）和無餘涅槃（涅槃后色身也消滅）的討論開始，直到解脫，都是在回答這個問題。其次有兩個問題，廣泛地辨別流通佛法的人、流通的佛法以及辨別正與邪。《辨正四依品》選取正法和正人作為依靠。而《耶正品》則將邪人邪法視為魔。再次有四個問題，廣泛地討論因、四諦（苦、集、滅、道）、四倒（常、樂、我、凈的顛倒）。其中兩個問題通過揭示迷惑來闡明智慧，也就是廣泛地闡述緣起的原因。善業難以見到自性，這兩個問題從開始和結束兩個方面來闡明正因。再次有兩個問題，廣泛地討論經的名字，也就是『滿字』和『聖行』。再次有七個問題，廣泛地討論經的力量。前面關於未發心等四個問題，闡述了因地（修行之初）滅除三障（煩惱障、業障、報障）的力量。後面關於船師等三個問題，廣泛地辨別果地（修行圓滿的境界），一切迷惑都消失，最終獲得解脫。第三部分有十二個問題，勸人信奉，與僧亮法師的解釋相同。
『如何才能獲得長壽？』
僧宗（生卒年不詳，南北朝時期僧人）的註解說：這部經的首要標題，雖然以解脫來標明，但如果從其圓滿的整體來看，則是法身（Dharmakāya，佛的法性之身）和般若（Prajñā，智慧）。因此，一開始的言語和提問，首先以般若為首。這雖然指向一個方面，但意義兼顧因和果，重點在於果。不得不詢問其原因。雖然有兩個意思，但可以歸結為一個問題。長壽，是指一個生命週期為『壽』，週期長久為『長』。常果（永恒的果報）不是一個週期，只是借用『長』這個詞。實際上是談論智慧的鑑照無窮無盡，也就是般若。『如何獲得』，是詢問其原因。寶亮（生卒年不詳，南北朝時期僧人）說：下面的回答說，修習四無量心（慈、悲、喜、舍），受持不殺生戒作為原因，可以獲得常命（永恒的生命）和法性體（Dharmatā，諸法的真實體性）作為結果。智秀（生卒年不詳，唐代僧人）說：這個問題包含兩層意思。第一問是『如何獲得』，第二問是長壽的果報相狀。
『金剛不壞之身。』
僧宗（生卒年不詳，南北朝時期僧人）說：前面問的是般若（Prajñā，智慧）。
【English Translation】 English version: If there are omissions in these questions, then there will be deficiencies in meaning. If the questioner's doubts are not adopted, then the understanding of this passage will become vague. Asking questions also has the effect of circulating the meaning of the sutra. In the 'Names Chapter', Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) asked: 'What should this sutra be called? And how should it be upheld?' Its main point is already clear. The 'Four Aspects Chapter' below is used to answer these questions. The second part is extensive questioning, with a total of sixteen questions. First, one question is used to elaborate on the three virtues (Dharmakāya virtue, Prajñā virtue, Liberation virtue) of the Broad Fruit Ground (referring to reaching the realm of the Broad Fruit Heaven through practice). The following text, starting from the discussion in the 'Four Aspects Chapter' about Nirvana with Remainder (Nirvana with the existence of the physical body) and Nirvana without Remainder (Nirvana with the annihilation of the physical body), until liberation, is answering this question. Secondly, there are two questions that extensively distinguish the person who circulates the Buddha's teachings, the Buddha's teachings that are circulated, and distinguish between right and wrong. The 'Distinguishing the Four Reliances Chapter' selects the right Dharma and the right person as reliance. The 'Right and Wrong Chapter' regards evil people and evil Dharma as demons. Again, there are four questions that extensively discuss cause, the Four Noble Truths (suffering, accumulation, extinction, path), and the Four Inversions (the inversions of permanence, happiness, self, and purity). Among them, two questions clarify wisdom by revealing confusion, which is to extensively elaborate on the causes of dependent origination. Good deeds are difficult to see their nature, and these two questions clarify the right cause from the beginning and the end. Again, there are two questions that extensively discuss the name of the sutra, which are 'Full Word' and 'Holy Practice'. Again, there are seven questions that extensively discuss the power of the sutra. The previous four questions about not having aroused the mind, etc., elaborate on the power of eradicating the three obstacles (affliction obstacle, karma obstacle, retribution obstacle) in the causal ground (the beginning of practice). The latter three questions about the boatman, etc., extensively distinguish the fruition ground (the state of perfect practice), where all delusions disappear and ultimate liberation is attained. The third part has twelve questions, encouraging people to believe, which is the same as the explanation of Dharma Master Sengliang.
'How can one obtain longevity?'
Sengzong's (dates unknown, a monk during the Northern and Southern Dynasties) commentary says: The primary title of this sutra, although marked by liberation, if viewed from its complete whole, is the Dharmakāya (the Dharma-nature body of the Buddha) and Prajñā (wisdom). Therefore, the initial words and questions begin with Prajñā first. Although this points to one aspect, the meaning encompasses both cause and effect, with the emphasis on the effect. It is necessary to ask about its cause. Although there are two meanings, they can be summarized into one question. Longevity refers to a life cycle as 'life', and a long cycle as 'long'. Constant fruition (eternal retribution) is not a cycle, but merely borrows the word 'long'. In reality, it is talking about the infinite illumination of wisdom, which is Prajñā. 'How to obtain' is asking about its cause. Baoliang (dates unknown, a monk during the Northern and Southern Dynasties) said: The answer below says that cultivating the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity) and upholding the precept of not killing as the cause can obtain constant life (eternal life) and the Dharmatā (the true nature of all dharmas) as the result. Zhixiu (dates unknown, a monk during the Tang Dynasty) said: This question contains two meanings. The first question is 'How to obtain', and the second question is the appearance of the fruition of longevity.
'The indestructible body of Vajra.'
Sengzong (dates unknown, a monk during the Northern and Southern Dynasties) said: The previous question was about Prajñā (wisdom).
若。此問法身。上明無盡。此明不壞。如世金剛。體不可壞。能壞萬物。取譬法身。三相不能移。其神萬化。莫能變其體也。寶亮曰。體相身命。實乃不殊。就義而辨。不得無異。身當法體命語始終。故分為二問也。智秀曰。此第三問法身果也。
復以何因緣得大堅固力。
案。僧宗曰。上句已問果。此下句問因也。下文答以護法為因也。智秀曰。此第四問金剛身因也。
云何於此經究竟到彼岸。
案。僧宗曰。經之大旨。因果既彰。仍結經名字也。下文言。此經名為大般涅槃。所以言究竟者。經之為用有文有理。文以詮理。理以稱文。文理相苻。義無遺𨷂。是曰經究竟也。人于文理之中。修學成聖。終期佛果。是曰人究竟也。依經流通。當備何德。前名字功德品。既結經名字。始是成經。而經須人弘。非德不傳。四相品初。明流通之利。自行兼人。終成大覺彼岸明矣。智秀曰。此第五問經名字。兼受持之益。
愿佛開微密廣為眾生說。
案。僧宗曰。此下有九問。廣門也。上略門中。明般若法身。今廣門中。明解脫也。三德既顯。伊字始圓也。開微密者。廣說如來二種隱䨱。一謂言隱䨱。二謂形隱䨱。以昔教未著為微也。詮常為密也。寶亮曰。此下廣門。凡十六問。此一問正
【現代漢語翻譯】 現代漢語譯本：若。此問法身（Dharmakāya，佛的法性之身）。上文闡明其無盡性，此處闡明其不壞性。如同世間的金剛（vajra，一種堅硬的寶石），其本體不可摧毀，卻能摧毀萬物。以此比喻法身，三相（生、住、異）不能改變它，其神妙變化，也無法改變其本體。寶亮（僧人名）說：『體、相、身、命，實際上並無差別，只是就意義而言加以區分，不能說完全沒有差異。身代表法體，命代表語言的始終，所以分為兩個問題。』智秀（僧人名）說：『這第三個問題是關於法身之果。』 復以何因緣得大堅固力？ 案。僧宗（僧人名）說：『上句已經問了果，這下句問的是因。』下文回答以護法為因。智秀（僧人名）說：『這第四個問題是關於金剛身之因。』 云何於此經究竟到彼岸（paramita，到達解脫的彼岸）？ 案。僧宗（僧人名）說：『經的大旨，因果既然已經彰顯，仍然要總結經的名字。』下文說：『此經名為大般涅槃（Mahāparinirvāṇa，偉大的完全涅槃）。』之所以說究竟，是因為經的作用有文字和道理。文字用來詮釋道理，道理用來配合文字。文字和道理相互符合，意義沒有遺漏，這叫做經的究竟。人們在文字和道理之中，修學成聖，最終期望達到佛果，這叫做人的究竟。依據經文流通，應當具備什麼德行？前面的《名字功德品》已經總結了經的名字，這才是成就經。而經需要人來弘揚，沒有德行就無法傳播。四相品一開始，就闡明了流通的利益，自己修行兼顧他人，最終成就大覺，到達彼岸就明白了。智秀（僧人名）說：『這第五個問題是關於經的名字，兼及受持的利益。』 愿佛開微密廣為眾生說。 案。僧宗（僧人名）說：『這下面有九個問題，是廣門。』上面的略門中，闡明了般若（Prajna，智慧）法身，現在廣門中，闡明了解脫（vimoksha，從束縛中解脫）。三德（法身、般若、解脫）既然已經顯現，伊字（梵文字母）才算圓滿。開微密，就是廣泛地宣說如來的兩種隱秘：一種是語言上的隱秘，一種是形體上的隱秘。因為以前的教義沒有顯明，所以說是微。詮釋常住不變，所以說是密。寶亮（僧人名）說：『這下面是廣門，總共有十六個問題，這一個問題是正問。』
【English Translation】 English version: If. This asks about the Dharmakāya (the Dharma-body of the Buddha). The above clarifies its endlessness, and this clarifies its indestructibility. Like the vajra (a hard gemstone) in the world, its essence cannot be destroyed, but it can destroy all things. This is used as a metaphor for the Dharmakāya, the three marks (arising, abiding, ceasing) cannot move it, and its wondrous transformations cannot change its essence. Bao Liang (name of a monk) said: 'Essence, form, body, and life are actually not different, but they are distinguished according to meaning, and it cannot be said that there is no difference at all. Body represents the Dharma-essence, and life represents the beginning and end of language, so they are divided into two questions.' Zhi Xiu (name of a monk) said: 'This third question is about the fruit of the Dharmakāya.' Furthermore, by what cause and condition is great firm strength obtained? According to Seng Zong (name of a monk): 'The previous sentence has already asked about the fruit, and this next sentence asks about the cause.' The following text answers that protecting the Dharma is the cause. Zhi Xiu (name of a monk) said: 'This fourth question is about the cause of the vajra-body.' How does one ultimately reach the other shore (paramita, the shore of liberation) through this sutra? According to Seng Zong (name of a monk): 'The main purpose of the sutra is that since the cause and effect have already been revealed, the name of the sutra should still be summarized.' The following text says: 'This sutra is called the Mahāparinirvāṇa (the Great Complete Nirvana).' The reason for saying 'ultimately' is that the function of the sutra has text and reason. The text is used to interpret the reason, and the reason is used to match the text. The text and reason correspond to each other, and there is no omission in meaning, which is called the ultimate of the sutra. People, in the midst of text and reason, cultivate and become saints, and ultimately hope to achieve Buddhahood, which is called the ultimate of people. According to the sutra's circulation, what virtues should be possessed? The previous 'Chapter on the Merits of the Name' has already summarized the name of the sutra, which is the beginning of the sutra's accomplishment. And the sutra needs people to promote it, and without virtue, it cannot be transmitted. At the beginning of the 'Chapter on the Four Aspects', the benefits of circulation are clarified, cultivating oneself and benefiting others, ultimately achieving great enlightenment, and reaching the other shore is clear.' Zhi Xiu (name of a monk) said: 'This fifth question is about the name of the sutra, as well as the benefits of receiving and upholding it.' May the Buddha open the subtle and secret and widely explain it for all sentient beings. According to Seng Zong (name of a monk): 'There are nine questions below, which is the broad gate.' In the previous brief gate, the Prajna (wisdom) Dharmakāya was clarified, and now in the broad gate, liberation (vimoksha, freedom from bondage) is clarified. Since the three virtues (Dharmakāya, Prajna, liberation) have already been revealed, the letter 'I' (a Sanskrit letter) is considered complete. Opening the subtle and secret means widely explaining the two kinds of secrets of the Tathagata: one is the secret in language, and the other is the secret in form. Because the previous teachings were not clear, it is said to be subtle. Interpreting permanence is said to be secret. Bao Liang (name of a monk) said: 'Below is the broad gate, with a total of sixteen questions, and this one question is the main question.'
廣果用。果者。謂法身般若解脫也。智秀曰。此第六問弘通之法也。下有十問。皆相承而發。
云何得廣大為眾作依止實非阿羅漢量與羅漢等。
案。僧宗曰。上略門辨因根。結經名。顯流通。今廣門中。唯明果不明因。仍辨流通者。故知。經旨意不在因。但以果為宗也。上四相品。明四種法。今此品中。舉四依人。彼則寄法顯德。此則舉位標人也。如來居尊體極。是真羅漢。菩薩似之。但大士蹤高。去人懸遠。難可別知。乃約四果。彷彿寄心。令人取識也。寶亮曰。下頻有四問。皆廣流通。此一問。問流通人德量高下。下四依品答也。智秀曰。此第七問。應言何許位人。能得廣大之經。可為依止。雖是菩薩。而位齊聲聞耶。
云何知天魔為眾作留難佛說波旬說云何分別知。
案。僧宗曰。夫欲通法。應識耶正。天魔外道。阻亂佛法。假形偽說。以迷未達。從其化者。長居生死。當爾之時。四依出世。遏魔揚道也。向雲天魔宜識。非言。莫辨魔說佛說。理有分別。是以寄說。以檢耶正也。
云何諸調御心喜說真諦。
案。僧宗曰。廣前因義也。上答般若因。云十善四等也。法身因謂護法也。此是相似因果。今就廣門。寄境以明也。何者。若遍收其因。則八萬四千。略而為語。莫
出智慧。慧之所生。生在乎境。境有深淺。故教有偏圓。解亦隨教也。如來初開四諦。但言是苦是集。未明苦集不生。及般若之教。始顯不生。爰至法華。苦集之相。猶止三界。今日所明。一豪之惑起。則無明住地。乃至金剛苦亦如之。昔日明滅。止於身智。滅既有餘。道亦未了。教不究竟。生解亦偏。以解淺益微。則聖心不悅。今日所說。教圓理足。生解亦深。化功遂暢。義言心喜也。智秀曰。此第九問境也。
正善具成就顯說四顛倒。
案。僧宗曰。上舉境以成慧。今出惑以形解。所以爾者。夫解惑由教。昔教既偏。解亦為倒。解既為倒。豈具正善耶。又說諦既異。倒亦應殊。趣致相關。故復明也。寶亮曰。此兩問。問教下。所明之理。有真偽也。四諦明真。四倒明偽。欲令學者。識其是非。若言稱四諦。必是四倒。語合八倒。是則魔也。智秀曰。此第十問翻理相也。
云何作善業大仙今當說。
案。僧宗曰。此始是窮因之致也。前明持戒護法。未為極因。若照解圓明。始稱善業也。就答善業文中。自有五重。相生顯之下文也。此一重。明若於性生信為善業之始也。智秀曰。此第十一。問佛性理也。若眾生無我。則一化便盡。云何得與善業。以趣佛果耶。
云何諸菩薩能見難見性
【現代漢語翻譯】 現代漢語譯本：產生智慧。智慧的產生，在於所面對的境界。境界有深淺之分，所以佛陀的教法有偏頗和圓滿之別，理解也隨著教法而不同。如來最初宣講四諦（Four Noble Truths），只說是苦和集（苦的根源），沒有說明苦和集是不生不滅的。直到般若（Prajna）的教法，才開始顯明不生不滅的道理。乃至《法華經》（Lotus Sutra），苦和集的現象，仍然侷限於三界（Three Realms）。今天所闡明的，哪怕是一絲一毫的迷惑生起，就是無明住地（Avidya-sthiti），乃至金剛（Vajra）般的痛苦也是如此。過去所說的斷滅，只在于身智（body and wisdom），斷滅既然還有剩餘，道也就沒有究竟，教法不夠圓滿，產生的理解也就會有偏差。因為理解淺薄，利益也微小，那麼聖人的心就不會喜悅。今天所說的，教法圓滿，道理充足，產生的理解也深刻，教化的功用才能暢通無阻，『義言心喜』就是這個意思。智秀說，這是第九個問題，關於境界。 正善具成就，顯說四顛倒（Four Distortions）。 僧宗說，上面舉境界來成就智慧，現在提出迷惑來顯現理解。之所以這樣，是因為理解迷惑取決於教法，過去教法既然有偏頗，理解也就顛倒。理解既然顛倒，怎麼能具備正善呢？又因為所說的諦理不同，顛倒也應該不同，意義相關聯，所以再次闡明。寶亮說，這兩問，是問教下所闡明的道理，有真偽之分。四諦闡明真理，四顛倒闡明虛偽，想要讓學習的人，認識到什麼是對，什麼是錯。如果言語符合四諦，必定是符合四顛倒。言語符合八倒，那就是魔。智秀說，這是第十個問題，關於翻轉理相。 怎麼樣做善業，大仙（Great Sage）現在應當宣說。 僧宗說，這開始是窮究原因的極致。前面說明持戒護法，還不是最根本的原因。如果照見理解圓滿明瞭，才稱得上是善業。在回答善業的內容中，自有五重含義，在『相生顯』的下文中。這第一重，說明如果對於自性生起信心，是善業的開始。智秀說，這是第十一個問題，關於佛性（Buddha-nature）的道理。如果眾生沒有我，那麼一次教化就結束了，怎麼能夠通過善業，去往佛果呢？ 怎麼樣諸菩薩（Bodhisattvas）能夠見到難以見到的佛性（Buddha-nature）？
【English Translation】 English version: Wisdom arises. The arising of wisdom lies in the realm one faces. Realms have varying depths, hence the Buddha's teachings have partial and complete aspects, and understanding varies with the teachings. When the Tathagata (如來) first expounded the Four Noble Truths (四諦), he only spoke of suffering and its origin (苦 and 集), without clarifying that suffering and its origin are unborn. It was not until the teachings of Prajna (般若) that the unborn nature began to be revealed. Even in the Lotus Sutra (法華經), the phenomena of suffering and its origin are still confined to the Three Realms (三界). What is elucidated today is that even the slightest arising of delusion is the ground of ignorance (無明住地), and even Vajra (金剛)-like suffering is the same. The annihilation spoken of in the past only concerned the body and wisdom (身智); since annihilation still had remnants, the path was not complete, the teachings were not exhaustive, and the understanding produced would be biased. Because the understanding is shallow and the benefits are small, the heart of the sage will not be pleased. What is spoken of today is that the teachings are complete, the principles are sufficient, the understanding produced is deep, and the function of transformation is unhindered. 'Righteous words bring joy to the heart' is what this means. Zhi Xiu (智秀) says, this is the ninth question, concerning the realm. 'Righteous goodness is fully accomplished, revealing and speaking of the Four Distortions (四顛倒).' Sengzong (僧宗) says, the above uses the realm to accomplish wisdom, and now presents delusion to manifest understanding. The reason for this is that understanding delusion depends on the teachings; since the teachings of the past were biased, the understanding is also distorted. Since the understanding is distorted, how can it possess righteous goodness? Also, because the truths spoken of are different, the distortions should also be different; the meanings are related, so it is clarified again. Baoliang (寶亮) says, these two questions ask whether the principles elucidated in the teachings are true or false. The Four Noble Truths elucidate the truth, and the Four Distortions elucidate falsehood, wanting to enable learners to recognize what is right and what is wrong. If the words conform to the Four Noble Truths, they must conform to the Four Distortions. If the words conform to the Eight Distortions, then that is a demon. Zhi Xiu says, this is the tenth question, concerning the reversal of the aspects of principle. 'How does one perform good deeds, Great Sage (大仙) should now explain.' Sengzong says, this begins the ultimate investigation of causes. The previous explanation of upholding precepts and protecting the Dharma is not the most fundamental cause. Only when one illuminates and understands completely and clearly can it be called a good deed. Within the content of answering about good deeds, there are five levels of meaning, in the following text of 'mutual arising and manifestation.' This first level explains that if one generates faith in one's own nature, it is the beginning of good deeds. Zhi Xiu says, this is the eleventh question, concerning the principle of Buddha-nature (佛性). If sentient beings have no self, then one transformation would be the end; how can one go to the fruit of Buddhahood through good deeds? 'How can the Bodhisattvas (菩薩) see the difficult-to-see Buddha-nature (佛性)?'
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案。僧宗曰。猶是明第二重顯于見性善業之終也。寶亮曰。此第十第十一兩問。廣因下如來性品答也。作善行是緣因。前所以答中明正因者。欲明行人立心之方。若明識因果性者。則行成中道。若中道行成。則萬善便樹。故答以正因中道。行即緣因也。智秀曰。第十二問何地大士。能照當果性之理也。
云何解滿字及與半字義。
案。僧宗曰。此下第三重。廣流通也。經之為用。有文有理。上略問中。結經名字。名大涅槃。又七善法。嘆該文理。今文字一品。先廣文用也。經文以十四音。為眾音之本。所以言半滿者。夫教有偏圓。由機有次緒。如來善得其宜。故言善解滿字及半字也。寶亮曰。此下九問。廣文字功德下理也。此是第十二問。先定其文字。下文字品答也。智秀曰。此第十三問意。若我之名元自佛者。其餘名字。復因誰耶。
云何共聖行婆羅迦鄰提云何如日月太白與歲星。
案。僧宗曰。第四重廣流通也。理之為用。不出常與無常。真之與應。此教雙明八理相對。應除八倒。事同牝牡文中。但列六行。蓋略耳。如日月者。此四譬為成真應故也。日月昇天。則萬像斯見。此偏舉真應。顯自在之德。
云何未發心而名為菩薩。
案。僧宗曰。此下十九問嘆經。
【現代漢語翻譯】 現代漢語譯本：
案。僧宗說：『這仍然是闡明第二重，即見性善業的終結。』寶亮說：『這第十和第十一兩個問題，將在後面的《如來性品》中廣泛回答。』行善是緣因。之前回答中闡明正因，是爲了闡明修行人立心的方向。如果明確認識因果的性質，那麼修行就能成就中道。如果中道修行成就，那麼萬善就會生長。所以用正因中道來回答，修行就是緣因。智秀說：『第十二個問題是，哪個地位的大士，能夠照見當果的性質之理？』
如何理解滿字以及半字的含義？
案。僧宗說：『這以下是第三重，廣泛流通。』經的作用，有文和理。上面略問中，總結經的名字，名為《大涅槃》。又有七善法，讚歎涵蓋文理。現在《文字品》，先廣泛闡述文字的作用。經文以十四音作為眾音的根本，所以說半字和滿字。教義有偏圓之分，因為根機有次第。如來善於運用這些，所以說善於理解滿字和半字。寶亮說：『這以下九個問題，廣泛闡述文字的功德和道理。』這是第十二個問題，先確定文字，在《文字品》中回答。智秀說：『這第十三個問題的意思是，如果我的名字本來就是佛，那麼其他的名字，又是因誰而來的呢？』
什麼是共聖行、婆羅迦鄰提（Brahmakalindi，梵文，意為梵行）？什麼是如日月、太白與歲星？
案。僧宗說：『第四重，廣泛流通。』理的作用，不超出常與無常，真與應。此教同時闡明八理相對，應去除八倒。事情如同牝牡，文中只列出六行，大概是省略了。如日月，這四個比喻是爲了成就真應。日月昇天，那麼萬象都能看見。這裡偏舉真應，顯示自在的功德。
為什麼未發心而名為菩薩（Bodhisattva，梵文，意為覺有情）？
案。僧宗說：『這以下十九個問題是讚歎經。』
【English Translation】 English version:
Commentary: Monk Zong said, 'This is still clarifying the second layer, which is the end of the virtuous karma of seeing one's nature.' Bao Liang said, 'These questions, the tenth and eleventh, will be answered extensively in the later chapter on the Buddha-nature.' Performing good deeds is a causal condition. The previous answer clarifying the direct cause is to clarify the direction for practitioners to establish their minds. If one clearly recognizes the nature of cause and effect, then practice can achieve the Middle Way. If the Middle Way practice is achieved, then all virtues will grow. Therefore, the answer is the direct cause of the Middle Way, and practice is the causal condition. Zhi Xiu said, 'The twelfth question is, which great Bodhisattva can illuminate the principle of the nature of the fruit to be attained?'
How to understand the meaning of 'full character' and 'half character'?
Commentary: Monk Zong said, 'What follows is the third layer, widely circulating.' The function of the scripture is both textual and rational. In the brief questions above, the name of the scripture is summarized as the 'Great Nirvana'. There are also the seven good dharmas, praising the encompassing text and reason. Now, the 'Chapter on Characters' first extensively explains the function of characters. The scripture uses the fourteen sounds as the root of all sounds, so it speaks of half and full characters. The teachings have partial and complete aspects because the capacities of beings have order. The Tathagata (Tathagata, Sanskrit, meaning 'Thus Gone One') is skilled in using these, so it is said to be skilled in understanding full and half characters. Bao Liang said, 'The following nine questions extensively explain the merits and principles of characters.' This is the twelfth question, first defining the characters, and answering in the 'Chapter on Characters'. Zhi Xiu said, 'The meaning of the thirteenth question is, if my name is originally Buddha, then from whom do the other names come?'
What are shared holy practices, Brahmakalindi (Brahmakalindi, Sanskrit, meaning 'Brahma conduct')? What are like the sun and moon, Venus and Jupiter?
Commentary: Monk Zong said, 'The fourth layer is widely circulating.' The function of principle does not go beyond permanence and impermanence, truth and response. This teaching simultaneously clarifies the eight principles in relation, and should remove the eight inversions. The matter is like male and female, but the text only lists six practices, probably abbreviated. Like the sun and moon, these four metaphors are for achieving truth and response. When the sun and moon rise in the sky, then all phenomena can be seen. Here, truth and response are selectively mentioned, showing the merit of freedom.
Why is one called a Bodhisattva (Bodhisattva, Sanskrit, meaning 'enlightenment being') before generating the aspiration for enlightenment?
Commentary: Monk Zong said, 'The following nineteen questions are praising the scripture.'
而初有七問略嘆。前四嘆因益。后三嘆果益也。經有此能未發心人。強令發心。如或從諸佛菩薩邊聞。而不生信。將成闡提。以經威力。夢見惡相。即便發心。作菩薩也。寶亮曰。據能滅惡生義也。
云何于大眾而得無所畏猶如閻浮金無能說其過。
案。僧宗曰。既逼令發心。便成菩薩。則上求佛慧。下度群生。功業轉勝。理不復畏。天魔外道。異學眾也。寶亮曰。惡滅之後。成清凈福田也。智秀曰。第十七問經之力。能滅業障也。
云何處濁世不污如蓮華。
案。僧亮曰。非唯自具萬行亦勝。處於濁世。以化乎物。不為世法所污。如蓮華也。寶亮曰。信慧開發。不復障聖道也。智秀曰。第十八問經之力。能滅報障也。
云何處煩惱煩惱不能染如醫療眾病不為病所污。
案。僧宗曰。向通因果。今偏語因。患重故難拔。菩薩拔之。前止言不污。今明治惑。如鑿王譬也。智秀曰。第十九問經力能滅煩惱障也。
生死大海中雲何作船師。
案。僧宗曰。上四問明經威力。使未發心者。令作菩薩。能為醫王。雖未成佛。而能因中。已能利益。此明果益言。因經修行。終得成佛。既得成佛。復能乘此大涅槃船。接濟眾生也。
云何捨生死如蛇脫故皮。
案。僧
【現代漢語翻譯】 現代漢語譯本： 最初有七個問題，略微嘆息。前四個嘆息是關於因的利益，后三個嘆息是關於果的利益。這部經有這樣的能力，能使尚未發心的人，勉強令其發心。如果有人從諸佛菩薩那裡聽聞，而不生起信心，將要成為斷善根者（闡提，Icchantika）。憑藉這部經的威力，夢見惡劣的景象，便立即發心，成為菩薩。寶亮說，這是根據能滅除惡業，生起善義來說的。 『云何于大眾而得無所畏猶如閻浮金無能說其過。』（如何在大眾中獲得無所畏懼，猶如閻浮金（Jambudvipa gold）一樣，沒有人能說出它的過失？） 僧宗說，既然逼迫令其發心，便成為菩薩，那麼上求佛的智慧，下度化眾生，功業越來越殊勝，理所當然不再畏懼天魔外道（異學眾也）。寶亮說，惡業滅除之後，成就清凈的福田。智秀說，第十七個問題是關於經的力量，能夠滅除業障。 『云何處濁世不污如蓮華。』（如何在污濁的世間而不被污染，猶如蓮花一樣？） 僧亮說，不僅僅是自身具備萬行，而且還很殊勝，處於污濁的世間，用來教化事物，不被世間的法則所污染，猶如蓮花一樣。寶亮說，信和慧開發出來，不再障礙聖道。智秀說，第十八個問題是關於經的力量，能夠滅除報障。 『云何處煩惱煩惱不能染如醫療眾病不為病所污。』（如何在煩惱中，煩惱不能夠沾染，猶如醫生治療各種疾病，卻不被疾病所污染？） 僧宗說，前面貫通因和果，現在偏重於說因。患病嚴重所以難以拔除，菩薩拔除它。前面只說不被污染，現在明確知道迷惑，猶如鑿王（鑿王，Zaowang）的譬喻。智秀說，第十九個問題是關於經的力量，能夠滅除煩惱障。 『生死大海中雲何作船師。』（在生死的大海中，如何作為船師？） 僧宗說，前面四個問題說明經的威力，使尚未發心的人，令其成為菩薩，能夠成為醫王。雖然尚未成佛，但是能夠在因地中，已經能夠利益眾生。這裡說明果的利益，因為經的修行，最終能夠成佛。既然能夠成佛，又能夠乘坐這艘大涅槃船，接濟眾生。 『云何捨生死如蛇脫故皮。』（如何捨棄生死，猶如蛇脫掉舊皮？） 僧宗說，
【English Translation】 English version: Initially, there are seven questions, with a slight sigh. The first four sighs are about the benefits of the cause, and the last three sighs are about the benefits of the result. This sutra has the ability to compel those who have not yet generated the aspiration for enlightenment to do so. If someone hears from the Buddhas and Bodhisattvas but does not generate faith, they will become an Icchantika (one who has severed their roots of goodness). Through the power of this sutra, upon dreaming of evil omens, they will immediately generate the aspiration for enlightenment and become a Bodhisattva. Bao Liang said that this is based on the ability to eliminate evil karma and generate good meaning. 'How can one obtain fearlessness in the assembly, like Jambudvipa gold (Jambudvipa gold), of which no one can speak ill?' Sengzong said, since it compels one to generate the aspiration for enlightenment, one becomes a Bodhisattva. Then, one seeks the wisdom of the Buddha above and liberates sentient beings below. One's merit and virtue become increasingly supreme, and naturally, one is no longer afraid of heavenly demons and external paths (heterodox groups). Bao Liang said that after evil karma is eliminated, one becomes a pure field of merit. Zhixiu said that the seventeenth question is about the power of the sutra, which can eliminate karmic obstacles. 'How can one be in the turbid world without being defiled, like a lotus flower?' Sengliang said that not only does one possess myriad practices, but one is also superior, being in the turbid world to transform things, not being defiled by worldly dharmas, like a lotus flower. Bao Liang said that faith and wisdom are developed, no longer obstructing the holy path. Zhixiu said that the eighteenth question is about the power of the sutra, which can eliminate retribution obstacles. 'How can one be in afflictions without being stained by afflictions, like a doctor treating various diseases without being contaminated by the diseases?' Sengzong said that the previous passage connects cause and effect, but now it emphasizes the cause. The illness is severe, so it is difficult to eradicate, but the Bodhisattva eradicates it. The previous passage only said that one is not defiled, but now it clearly knows delusion, like the analogy of Zaowang (Zaowang). Zhixiu said that the nineteenth question is about the power of the sutra, which can eliminate affliction obstacles. 'In the ocean of birth and death, how can one be a boatman?' Sengzong said that the previous four questions explain the power of the sutra, which enables those who have not yet generated the aspiration for enlightenment to become Bodhisattvas, able to become medicine kings. Although one has not yet become a Buddha, one is already able to benefit sentient beings in the causal stage. This explains the benefit of the result, because of the practice of the sutra, one will eventually become a Buddha. Since one can become a Buddha, one can also ride this great Nirvana boat to deliver sentient beings. 'How can one abandon birth and death, like a snake shedding its old skin?' Sengzong said,
亮曰。向乘涅槃船。物見其滅。實則不滅。近識未悟。移譬顯之。如蛇脫皮。非為實死。如來亦爾。現滅非真。藉以為喻。
云何觀三寶猶如天意樹。
案。僧宗曰。若於解者。不假移譬。但悟有先後。致說有重複。洗沸人疑。疑謂現見如來。始王宮生。終雙樹滅。豈言不滅。故借天樹三變。以為喻也。
三乘若無性云何而得說猶如樂未生云何名受樂。
案。僧宗曰。此下有十二問。廣嘆經也。依昔經教。明三乘無性。各有涅槃。畢既有殊。性不容同。如其無性。云何上答純陀。常命色力。常果無差。有則俱有。無亦俱無。如其為無。前不應說。如其已有。有則太早。因中無果。果中無因。而說為有。便是如樂未生。已名受樂。是故文殊騰純陀之疑。在於此也。就佛下答。以有理故。不得言無。未現用故。不得言有。是則三乘。皆同有性也。寶亮曰。此下有十問。斷疑勸信也。
云何諸菩薩而得不壞眾。
案。僧宗曰。明依圓教生解。眾魔外道。莫能俎壞。非唯自不可壞。所得眷屬。亦復堅固。經之力也。
云何為生盲而作眼目導。
案。僧宗曰。就廣嘆經中。亦有因益果益。義不異前。既乘正解。復化愚闇。令開慧眼。猶如盲人導之以目也。寶亮曰。此明內果勸
【現代漢語翻譯】 現代漢語譯本：寶亮說：『就像乘坐涅槃之船，人們看到的是寂滅，但實際上並沒有滅。這是因為近視而沒有領悟，所以用比喻來顯明。就像蛇脫皮，並非真的死亡。如來也是這樣，示現寂滅並非真實，藉此作為比喻。』 『如何看待三寶（佛、法、僧）猶如天意樹？』 僧宗解釋說：『對於理解的人來說，不需要藉助比喻。只是領悟有先後，導致說法有重複，消除人們的疑惑。疑惑在於，人們現在看到如來，開始在王宮出生，最終在雙樹下寂滅，怎麼能說不滅呢？所以藉助天樹的三種變化，作為比喻。』 『如果三乘（聲聞乘、緣覺乘、菩薩乘）沒有自性，如何能夠說就像快樂沒有產生，如何稱之為感受快樂？』 僧宗解釋說：『下面有十二個問題，廣泛讚歎經典。依據過去的經教，說明三乘沒有自性，各有涅槃。既然終究有差別，自性不能相同。如果說沒有自性，為什麼上面回答純陀（Cunda，人名）時，說常、命、色、力，常果沒有差別？有則都有，無則都無。如果說是沒有，之前不應該說有。如果說已經有，那麼就太早了，因中沒有果，果中沒有因，卻說為有，就像快樂沒有產生，已經稱之為感受快樂。所以文殊（Manjusri，菩薩名）提出純陀的疑問，就在於此。』佛回答說，因為有理，所以不能說沒有；因為沒有顯現作用，所以不能說有。這樣，三乘都同樣具有自性。寶亮說：『下面有十個問題，斷除疑惑，勸人信奉。』 『為什麼諸菩薩能夠得到不被破壞的僧團？』 僧宗解釋說：『說明依靠圓教產生理解，眾魔外道，都不能破壞。不僅自己不可破壞，所得的眷屬，也同樣堅固，這是經典的力量。』 『如何為天生的盲人，做眼睛和嚮導？』 僧宗解釋說：『在廣泛讚歎經典中，也有因益和果益，意義與前面沒有不同。既然乘坐正確的理解，又教化愚昧黑暗的人，使他們開啟智慧的眼睛，就像盲人被眼睛引導一樣。寶亮說：『這說明內在的果報，勸人信奉。』
【English Translation】 English version: Bao Liang said: 'It's like riding the Nirvana ship, people see extinction, but in reality, there is no extinction. This is because of nearsightedness and lack of understanding, so use a metaphor to clarify it. Just like a snake shedding its skin, it is not really dead. The Tathagata (Tathagata, title for Buddha) is also like this, the manifestation of extinction is not real, using this as a metaphor.' 'How to view the Three Jewels (Buddha, Dharma, Sangha) as the tree of heavenly intention?' Sengzong explained: 'For those who understand, there is no need to use metaphors. It's just that understanding comes sooner or later, leading to repeated statements, eliminating people's doubts. The doubt lies in the fact that people now see the Tathagata, starting with birth in the royal palace, and finally entering Nirvana under the twin Sala trees, how can it be said that he does not perish? Therefore, the three transformations of the heavenly tree are used as a metaphor.' 'If the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) have no self-nature, how can it be said that it is like happiness not yet produced, how can it be called experiencing happiness?' Sengzong explained: 'Below are twelve questions, widely praising the scriptures. According to past scriptures, it is explained that the Three Vehicles have no self-nature, and each has Nirvana. Since there are ultimately differences, self-nature cannot be the same. If it is said that there is no self-nature, why did you say to Cunda (Cunda, a name) above, that permanence, life, form, and power, the constant result has no difference? If there is, then there is everything, if there is not, then there is nothing. If it is said that there is not, then it should not have been said that there is before. If it is said that there already is, then it is too early, there is no result in the cause, and there is no cause in the result, but it is said that there is, it is like happiness not yet produced, and it is already called experiencing happiness. Therefore, Manjusri (Manjusri, a Bodhisattva) raises Cunda's doubts, which lies in this.' The Buddha replied that because there is reason, it cannot be said that there is not; because the function has not been manifested, it cannot be said that there is. In this way, the Three Vehicles all have the same self-nature. Bao Liang said: 'Below are ten questions, cutting off doubts and encouraging faith.' 'Why can all the Bodhisattvas obtain an indestructible Sangha?' Sengzong explained: 'It explains that relying on the perfect teaching to generate understanding, all demons and heretics cannot destroy it. Not only is one's self indestructible, but the dependents obtained are also firm, this is the power of the scriptures.' 'How to be eyes and a guide for the congenitally blind?' Sengzong explained: 'In the wide praise of the scriptures, there are also causal benefits and resultant benefits, the meaning is no different from before. Since riding the correct understanding, they also teach the ignorant and dark people, causing them to open their eyes of wisdom, just like a blind person being guided by eyes.' Bao Liang said: 'This explains the inner retribution, encouraging faith.'
信。若不見此經。雖復共住。如彼生盲。不知是佛因也。
云何示多頭唯愿大仙說。
案。僧宗曰。始則因中。開人慧眼。終則成佛。垂應無方也。寶亮曰。就應現以勸信也。
云何說法者增長如月初。
案。僧宗曰。向問多頭。是咨身密。今問說法。是咨口密。根有利鈍。教有淺深。月一日至十五日也。寶亮曰。明佛如父母。不欺于子。隨根性而說法。以勸信也。
云何復示現究竟於涅槃。
案。僧宗曰。嚮明果益。不在一佛。今就釋迦。辨滅不滅。即是乘涅槃船。濟眾生義也。下文因放光。催純陀供。說十三偈。廣明不滅也。智秀曰。第二十八問。懸見大眾。睹佛受食。謂應實死。故問應跡滅不滅義。
云何踴進者示人天魔道。
案。僧亮曰。昔日偏教。說佛無常。密筌于常。惑者失旨。慧命不生。是為魔道。今圓教既開。能生圓解。終成大覺。是為天道也。寶亮曰。此下頻有四問。共證究竟事也。此一問即證未來事畢。已為未來眾生。開耶正二門竟矣。於今現在。更無事也。曇纖曰。下文答云。若有不能如是觀了。三寶常者。是旃陀羅。即謂魔道。異此者。名天道也。
云何知法性而受於法樂。
案。僧宗曰。說天魔二道。大眾蒙解。得法津澤
【現代漢語翻譯】 現代漢語譯本： 信。如果看不到這部經，即使共同生活在一起，也像天生的盲人一樣，不知道這是成佛的因緣。 『如何示現多頭？』唯愿大仙解說。 案：僧宗說，開始時在因地中，開啟人的智慧之眼；最終成就佛果，示現應化無方。寶亮說，就應化示現來勸人信受。 『如何說法者增長如初月？』 案：僧宗說，先前問多頭，是諮詢身密；現在問說法，是諮詢口密。根器有利鈍，教法有深淺，如月從初一到十五。寶亮說，說明佛像父母一樣，不欺騙子女，隨順根性而說法，以此勸人信受。 『如何又示現究竟於涅槃（nirvana，寂滅）？』 案：僧宗說，先前說明果報利益，不在於一佛；現在就釋迦（Sakyamuni，佛陀）辨別滅與不滅，就是乘坐涅槃之船，救濟眾生的意義。下文因為放光，催促純陀（Cunda）供養，說了十三首偈頌，廣泛說明不滅的道理。智秀說，第二十八問，預見到大眾，看到佛陀接受食物，認為應該確實會死，所以問應化示現的滅與不滅的意義。 『如何踴躍前進者示現人天魔道？』 案：僧亮說，昔日的偏頗之教，說佛是無常的，暗中設下常的圈套，迷惑的人失去宗旨，智慧之命不能產生，這就是魔道。現在圓滿之教既然開啟，能夠產生圓滿的理解，最終成就大覺悟，這就是天道。寶亮說，這下面頻繁有四個問題，共同證明究竟之事。這一問就證明了未來之事完畢，已經為未來的眾生，開啟了邪正二門。對於現在，更沒有其他事了。曇纖說，下文回答說，如果有人不能像這樣觀察瞭解，認為三寶（Triratna，佛法僧）是常住的，就是旃陀羅（Candala，賤民），就是所謂的魔道，與此不同的人，名為天道。 『如何知曉法性（Dharmata，諸法本性）而享受法樂？』 案：僧宗說，說了天魔二道，大眾蒙受理解，得到法的滋潤。
【English Translation】 English version: Believe. If one does not see this scripture, even if living together, it is like being born blind, not knowing that this is the cause of becoming a Buddha. 『How does one manifest multiple heads?』 May the great immortal explain. Commentary: Monk Zong said, 『In the beginning, in the causal stage, it opens people's eyes of wisdom; in the end, it achieves Buddhahood, manifesting responses without limit.』 Bao Liang said, 『It uses the manifestation of responses to encourage faith.』 『How does the speaker of the Dharma grow like the waxing moon?』 Commentary: Monk Zong said, 『Previously asking about multiple heads was inquiring about the secret of the body; now asking about speaking the Dharma is inquiring about the secret of speech. Root capacities have sharpness and dullness, teachings have shallowness and depth, like the moon from the first to the fifteenth.』 Bao Liang said, 『It explains that the Buddha is like parents, not deceiving their children, speaking the Dharma according to their root capacities, thereby encouraging faith.』 『How does one again manifest ultimate Nirvana (nirvana, extinction)?』 Commentary: Monk Zong said, 『Previously explaining the benefits of the fruit were not limited to one Buddha; now, regarding Sakyamuni (Sakyamuni, the Buddha), it distinguishes between extinction and non-extinction, which is the meaning of riding the boat of Nirvana to save sentient beings. The following text, because of emitting light, urges Cunda (Cunda) to make offerings, speaking thirteen verses, extensively explaining the principle of non-extinction.』 Zhi Xiu said, 『The twenty-eighth question anticipates that the assembly, seeing the Buddha receiving food, believes that he should truly die, so it asks about the meaning of the extinction and non-extinction of the manifested traces.』 『How does the advancing practitioner show the paths of humans, gods, and demons?』 Commentary: Monk Liang said, 『The biased teachings of the past said that the Buddha is impermanent, secretly setting a trap of permanence, causing those who are confused to lose the purpose, and the life of wisdom cannot arise; this is the demonic path. Now that the perfect teaching has been opened, it can generate perfect understanding, ultimately achieving great enlightenment; this is the path of the gods.』 Bao Liang said, 『Below, there are frequently four questions, jointly proving the ultimate matter. This one question proves the completion of future matters, and has already opened the two doors of right and wrong for future sentient beings. For the present, there is nothing more to do.』 Tan Qian said, 『The following text answers that if there are those who cannot observe and understand in this way, believing that the Three Jewels (Triratna, Buddha, Dharma, Sangha) are permanent, they are Candala (Candala, outcastes), which is called the demonic path; those who differ from this are called the path of the gods.』 『How does one know the Dharma-nature (Dharmata, the nature of all phenomena) and enjoy the joy of the Dharma?』 Commentary: Monk Zong said, 『Having spoken of the two paths of gods and demons, the assembly receives understanding and obtains the moisture of the Dharma.』
。心生歡喜。事由今教也。曇纖曰。下文時諸天人大眾。聞是法已。心生歡喜。踴躍無量。是即法樂。以答此問也。
云何諸菩薩遠離一切病。
案。僧宗曰。前明無滅。此明無病。下現病品。廣明病之不實也。曇纖曰。下文言。今悉見諸菩薩。體貌瑰異。殊大殊妙。唯見佛身。喻如藥樹。為諸菩薩之所圍繞。是則內外無病。答此問也。
云何為眾生顯說于秘密。
案。僧宗曰。昔日密語。生人謬執。若無今教。何由遍達。廣佛隱言。宣顯深旨。生解由經。亦嘆教也。曇纖曰。下文今者。如來欲為未來無量眾生。作大明故。宣說如是大涅槃經。答此問。
云何說畢竟及與不畢竟如其斷疑罔云何不定說。
案。僧宗曰。昔教明二種人。有病必不可治。此經所明。悉皆能治。由經力勝。亦嘆教也。寶亮曰。明闡提逆罪謗法三人。畢竟不能進也。菩薩畢竟。能去聲聞之人。遇善友者則進。不遇則退。明不畢竟。下余半偈。還請佛解釋也。曇纖曰。下文有餘偈等。謂有餘者。則不畢竟。無餘者。即是畢竟。答此問也。結答云。唯除助道。常樂善法。其餘一切者。有餘無餘也。
云何而得近最勝無常道。
案。僧宗曰。始則治罪。終為菩薩德力轉高。鄰于極境。皆由經力。此
【現代漢語翻譯】 現代漢語譯本：內心生起歡喜。這件事是因為今天的教法。曇纖說：『下文說，當時諸天人和大眾，聽聞這部法之後，內心生起歡喜，踴躍無量。』這就是法樂，用來回答這個問題。 如何使諸菩薩遠離一切疾病？ 僧宗解釋說：『前面說明沒有滅，這裡說明沒有疾病。』下文的現病品，廣泛說明疾病的不真實。曇纖說：『下文說，現在都看見諸菩薩，體貌瑰麗奇異，非常偉大非常美妙，只看見佛身，比喻像藥樹，被諸菩薩所圍繞。』這就是內外沒有疾病，回答這個問題。 如何為眾生顯說秘密？ 僧宗解釋說：『過去隱秘的語言，使人生出錯誤的執著。如果沒有今天的教法，怎麼能夠普遍通達？』廣泛地宣揚佛的隱秘之言，宣說深刻的旨意，產生理解是因為經典，也是讚歎教法。曇纖說：『下文說，現在如來想要為未來無量的眾生，作大光明，所以宣說這樣的大涅槃經。』回答這個問題。 如何說畢竟和不畢竟，以及如何斷除疑惑，為什麼不定說？ 僧宗解釋說：『過去的教法說明兩種人，有病必定不能醫治。這部經所說明的，全部都能醫治。』因為經典的力量殊勝，也是讚歎教法。寶亮說：『說明闡提（斷善根者，Icchantika），逆罪（五逆罪，Panca-anantariya）和誹謗佛法這三種人，畢竟不能進步。』菩薩畢竟能夠捨棄聲聞之人，遇到善友就能進步，不遇到就退步，說明不畢竟。下余半偈，還請佛解釋。曇纖說：『下文有餘偈等，所謂有餘的，就是不畢竟。沒有餘的，就是畢竟。』回答這個問題。總結回答說：『唯獨除了助道（輔助修道的行為，helping the path），常常喜好善良的法，其餘一切，是有餘和沒有餘。』 如何才能接近最殊勝的無常之道？ 僧宗解釋說：『開始是醫治罪過，最終因為菩薩的德力而轉為高尚，鄰近於極境，都是因為經典的力量。』
【English Translation】 English version: They were filled with joy. This is because of today's teachings. Tanqian said, 'The following text says that at that time, all the devas (gods, celestial beings) and the great assembly, after hearing this Dharma (teachings, law), were filled with joy and danced with immeasurable delight.' This is the joy of the Dharma, used to answer this question. How do the Bodhisattvas (enlightenment beings) stay away from all diseases? Sengzong explained, 'The previous section explained no extinction, this section explains no disease.' The 'Appearance of Sickness' chapter below extensively explains the unreality of disease. Tanqian said, 'The following text says, now we all see the Bodhisattvas, their bodies are magnificent and extraordinary, very great and very wonderful, we only see the Buddha's body, likened to a medicinal tree, surrounded by the Bodhisattvas.' This means there is no disease inside or outside, answering this question. How to reveal and explain the secret to sentient beings? Sengzong explained, 'Past secret words caused people to have wrong attachments. If there were no teachings today, how could they be universally understood?' Widely proclaiming the Buddha's hidden words, explaining profound meanings, understanding arises because of the sutras (Buddhist scriptures), also praising the teachings. Tanqian said, 'The following text says, now the Tathagata (Buddha) wants to be a great light for countless sentient beings in the future, therefore he proclaims this Great Nirvana Sutra.' Answering this question. How to speak of the ultimate and the non-ultimate, and how to dispel doubts, why not speak definitively? Sengzong explained, 'Past teachings explained that there are two kinds of people, whose illnesses definitely cannot be cured. What this sutra explains, all can be cured.' Because the power of the sutra is supreme, also praising the teachings. Baoliang said, 'Explaining that Icchantikas (those who have severed their roots of goodness), those who commit the five heinous crimes (Panca-anantariya), and those who slander the Dharma, ultimately cannot progress.' Bodhisattvas can ultimately abandon those of the Sravaka (hearer) path, if they encounter good friends they can progress, if they do not encounter them they will regress, explaining the non-ultimate. The remaining half of the verse still asks the Buddha to explain. Tanqian said, 'The following text has remaining verses, etc., what is called remaining, is the non-ultimate. What has no remainder, is the ultimate.' Answering this question. Concluding the answer by saying, 'Only except for helping the path (aiding the path of cultivation), constantly delighting in good dharmas (teachings, laws), all the rest, are with remainder and without remainder.' How can one approach the most supreme impermanent path? Sengzong explained, 'In the beginning, it is curing sins, in the end, it is transforming into nobility because of the Bodhisattva's virtuous power, approaching the ultimate realm, all because of the power of the sutra.'
中並指今教。能開發圓解。物無餘疑。經益顯矣。寶亮曰。此明五人從四時學。來至今經。教於因果中生信。得近無上道也。曇纖曰。下文爾時大眾。以種種物。供養如來已。即發無上道心。無量菩薩。得住初地。即是近無上道。答此問。
我今請如來為諸菩薩故愿為說甚深微妙諸行等。
案。僧宗曰。四重文中。第三文也。前明因果。一經旨歸。既已彰矣。第二嘆教。今明依經修行。取于常果。亦欲使彼涉求之徒。嚮慕前規也。欲論文句。並互相涉。前明果中。亦復說因。今辨因文。亦復明果。乃至明境。亦辨於行。就行文中。亦復論境。是則經文渾互。如似不分。然要當求其綱紐。亦各有在也。愿為說甚深者。十地行愿。非二乘所𨶳。故言甚深。但行有淺深。淺則說行。深詳功德。功德與行。廣略雖殊。因義不異也。
一切諸法中悉有安樂性唯愿大仙尊為我分別說。
案。僧宗曰。行之所生。必由乎境。境中之妙。不過佛性。師子吼是略。迦葉是廣也。
眾生大依止兩足尊妙藥(至)諸佛之境界。
案。僧宗曰。說問既竟。將自收退也。諸陰者。上至諸佛。下及眾生。人天五道也。夫聖教不同。斯旨甚深。乃是未達。理應咨問。但情淺智劣。不敢有咨。豈唯我所不敢。乃至
【現代漢語翻譯】 現代漢語譯本： 這裡並指出了當今的教法，能夠啓發圓滿的理解，使萬物不再有疑惑，佛經的益處就更加明顯了。寶亮說：『這說明五個人從過去四時所學的，來到如今的佛經，在因果之中產生信仰，從而得以接近無上的佛道。』曇纖說：『下文說，當時的大眾，用各種物品供養如來之後，立即發起無上的道心，無數的菩薩，得以安住于初地，這就是接近無上道，以此來回答這個問題。』 『我現在請問如來，爲了諸位菩薩的緣故，希望您能為我們講說甚深微妙的各種修行等等。』 僧宗說：『這是四重文中的第三重。前面闡明了因果，這是一部經的宗旨歸宿，已經很明顯了。第二是讚歎教法，現在闡明依據佛經修行，以求得常果，也是想讓那些涉足求道的人，嚮往之前的規範。』想要討論文句，都是互相牽涉的。前面闡明果報時，也闡述了因地；現在辨析因地時，也闡述了果報；乃至闡明境界時，也辨析了修行；在修行文中，也討論了境界。這樣看來，經文渾然一體，好像沒有區分。然而一定要尋求其中的綱領，也各自有所歸屬。『希望您能為我們講說甚深』，十地的行愿，不是二乘（聲聞乘和緣覺乘）所能達到的，所以說是甚深。但是修行有深淺，淺的就說修行，深的就詳細說明功德。功德與修行，廣略雖然不同，但因的意義沒有差異。 『在一切諸法中，都具有安樂的自性，只希望大仙尊能為我分別解說。』 僧宗說：『修行的產生，必定是由於境界。境界中的妙處，沒有超過佛性的。師子吼是簡略的說法，迦葉是詳細的說法。』 『眾生最大的依靠，兩足尊（佛的尊稱）是妙藥，（直到）諸佛的境界。』 僧宗說：『說完提問之後，將要自己收攝退下。』諸陰，上至諸佛，下至眾生，人天五道。聖教不同，這個宗旨非常深奧，乃是因為沒有通達。理應請教，但是因為情識淺薄，智慧低下，不敢請教。豈止是我不敢，乃至
【English Translation】 English version: Here, it specifically points to the present teachings, capable of developing complete understanding, leaving no doubt in anything, and the benefits of the Sutra become even more apparent. Bao Liang said: 'This explains that these five individuals, having learned from the past four periods, have come to the present Sutra, generating faith in cause and effect, thereby gaining proximity to the unsurpassed Buddha-way.' Tan Qian said: 'The following text states that the assembly at that time, after making offerings to the Tathagata with various items, immediately generated the unsurpassed Bodhi-mind, and countless Bodhisattvas were able to abide in the initial ground (first Bhumi), which is approaching the unsurpassed way, answering this question.' 'I now request the Tathagata, for the sake of all Bodhisattvas, to please explain the profound and subtle practices, and so on.' Sengzong said: 'This is the third of the fourfold texts. The preceding explanation clarified cause and effect, which is the ultimate purpose of this Sutra, and is already very clear. The second is praising the teachings, and now it explains practicing according to the Sutra, in order to attain the constant fruit, also wanting to make those who are engaged in seeking the path, yearn for the previous norms.' If we want to discuss the sentences, they are all mutually involved. The preceding explanation of the fruit also explained the cause; now, in analyzing the cause, it also explains the fruit; even in explaining the realm, it also analyzes the practice; and in the text on practice, it also discusses the realm. In this way, the Sutra is integrated, as if there is no distinction. However, it is necessary to seek its guiding principles, and each has its own place. 'Hoping that you can explain the profound,' the vows and practices of the ten Bhumis are not attainable by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is said to be profound. However, practices have depths, the shallow ones speak of practice, and the deep ones explain the merits in detail. Although the merits and practices differ in breadth and detail, the meaning of cause is no different. 'In all dharmas, there is the nature of bliss, only hoping that the Great Sage can explain it to me separately.' Sengzong said: 'The arising of practice must be due to the realm. The wonders in the realm do not surpass Buddha-nature. Lion's roar is a brief explanation, and Kāśyapa is a detailed explanation.' 'The great reliance of sentient beings, the Two-Footed Venerable (an epithet for the Buddha) is the wonderful medicine, (up to) the realm of all Buddhas.' Sengzong said: 'After finishing the questioning, he will withdraw himself.' All skandhas, from the Buddhas above to sentient beings below, the five paths of humans and devas. The holy teachings are different, and this purpose is very profound, because it has not been understood. It should be consulted, but because the emotions are shallow and the wisdom is low, I dare not ask. Not only do I not dare, but even
精進八住以上。具三不退。亦非境界。是以息問也。
大般涅槃經集解卷第八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第九(長壽品第四卷之第二)
釋長壽因義 出密跡力士殺童子事 出諸羯磨名 出入河歸海事 合椋牛譬 釋法性義 釋無想天受樂事 釋一體三寶義
長壽品之第二
爾時佛贊迦葉菩薩善哉善哉。
案。僧亮曰。上說雖顯。而義旨未周。故須明也。寶亮曰此下先答長壽因也。開為七段。第一許說。第二戒眾。第三總說。第四勸令外化。第五佛自引證。第六正業體相。第七釋疑也。智秀曰。此一品答因果兩問。即為兩別。前答因問中。有三段。第一讚其能問。第二辨長壽因相。第三論義也。明駿案。此下答因問也。大分為兩。第一正答。第二迦葉咨難也。就正答中。有五翻。第一從此訖利益眾生。先嘆其能問也。有三意。初以遠齊諸佛。次以近等大士。后稱其弘益。以結嘆也。第二從我無智力。訖深智慧故。迦葉仰酬。嘆旨也。亦有三意。初引蚊蚋為譬。不敢仰齊諸佛。次引藏臣為喻。謂已頂奉恭敬。或有片同菩薩。后自謙光云。所問管劣。豈能曠益。正可自利而已也。第三從諦聽以下。訖轉為人說。誡使至心。勸
【現代漢語翻譯】 對於精進修行達到八住以上境界的人來說，他們已經具備了三種不退轉的功德，也不是一般境界可以衡量的。因此，佛陀才停止了提問。
《大般涅槃經集解》卷第八 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第九（長壽品第四卷之第二）
解釋長壽的原因，出自密跡金剛力士殺死童子的故事，列出各種羯磨（karma，業）的名稱，出自河流匯入大海的故事，合椋牛的比喻，解釋法性的含義，解釋無想天享受快樂的事情，解釋一體三寶的含義。
長壽品之第二
這時，佛陀讚歎迦葉菩薩說：『善哉！善哉！』
僧亮註疏說：『前面所說的雖然已經很明顯，但義理旨趣還不完備，所以需要進一步闡明。』寶亮註疏說：『從這裡開始是回答長壽的原因。』分為七段：第一是允許解說，第二是告誡大眾，第三是總說，第四是勸令向外教化，第五是佛陀親自引證，第六是正業的體相，第七是解釋疑問。智秀註疏說：『這一品回答了因和果兩個問題，可以分為兩部分。前面回答因的問題中，有三段：第一是讚歎他能夠提問，第二是辨別長壽的原因和相狀，第三是討論義理。』明駿註疏說：『從這裡開始是回答因的問題。』大體上分為兩部分：第一是正面回答，第二是迦葉菩薩的諮詢和疑問。在正面回答中，有五層含義：第一層是從這裡開始到利益眾生，首先讚歎他能夠提問。有三種意思：首先是以遠大的目標與諸佛相比，其次是以接近的程度與大菩薩相比，最後稱讚他的弘揚和利益，作為讚歎的結尾。第二層是從『我沒有智慧力』到『深智慧故』，迦葉菩薩仰慕地迴應，讚歎佛陀的旨意。也有三種意思：首先引用蚊蚋作為比喻，不敢仰望與諸佛相比；其次引用藏臣作為比喻，表示已經頂戴奉行恭敬；或者有部分與菩薩相同；最後謙虛地說，自己所問的範圍狹窄，哪裡能夠廣闊地利益眾生，只能自利而已。第三層是從『諦聽』以下，到『轉為人說』，告誡要至誠用心，勸導
【English Translation】 For those who diligently cultivate and attain the state of the Eight Dwellings or higher, they possess the three non-retrogressions and are beyond the measure of ordinary realms. Therefore, the Buddha ceased questioning.
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 8 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Commentaries on the Mahāparinirvāṇa Sūtra
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 9 (Chapter 4 on Longevity, Volume 2)
Explaining the causes of longevity, from the story of the Vajrapāṇi (secret trace vajra warrior) killing the child, listing the names of various karmas (karma, action), from the story of rivers returning to the sea, the analogy of the combined oxen, explaining the meaning of Dharma-nature, explaining the enjoyment of pleasure in the Realm of Non-Perception, explaining the meaning of the One Body Three Jewels.
Chapter 2 on Longevity
At that time, the Buddha praised the Bodhisattva Kāśyapa (Kāśyapa Bodhisattva) saying, 'Excellent! Excellent!'
The commentary by Sengliang states: 'Although what was said earlier is clear, the meaning and purpose are not yet complete, so it needs to be further clarified.' The commentary by Baoliang states: 'From here onwards, it answers the cause of longevity.' It is divided into seven sections: first, permission to explain; second, admonishing the assembly; third, general explanation; fourth, encouraging external transformation; fifth, the Buddha's own citation; sixth, the characteristics of right action; and seventh, explaining doubts. The commentary by Zhixiu states: 'This chapter answers the two questions of cause and effect, which can be divided into two parts. In the previous answer to the question of cause, there are three sections: first, praising his ability to ask; second, distinguishing the causes and characteristics of longevity; and third, discussing the meaning.' The commentary by Mingjun states: 'From here onwards, it answers the question of cause.' It is broadly divided into two parts: first, the direct answer; and second, the consultations and questions of Bodhisattva Kāśyapa. In the direct answer, there are five layers of meaning: the first layer is from here to benefiting sentient beings, first praising his ability to ask. There are three meanings: first, comparing with all Buddhas in terms of distant goals; second, comparing with great Bodhisattvas in terms of proximity; and finally, praising his propagation and benefit, as the conclusion of the praise. The second layer is from 'I have no wisdom power' to 'because of deep wisdom,' Bodhisattva Kāśyapa responds with admiration, praising the Buddha's intention. There are also three meanings: first, using mosquitoes as a metaphor, not daring to look up to compare with all Buddhas; second, using the treasurer as a metaphor, indicating that he has already upheld and respectfully followed; or there are some similarities with Bodhisattvas; finally, he humbly says that the scope of his questions is narrow, how can he broadly benefit sentient beings, he can only benefit himself. The third layer is from 'Listen attentively' onwards, to 'speak for others,' admonishing to be sincere and urging
令轉教也。第四從我以修集已下。舉現在為證也。第五正答問。有五階。夫十地以大悲為首。五戒以不殺為先。是以命問之端。發言在戒。故知。菩薩心戒。無自大悲者矣。今既明壽因。是故第一先舉至慈之譬。以明自行也。第二勸行不殺。授以十善五戒。以顯外化也。第三俯入三塗。拔現在之苦。廣明悲之用也。第四發四弘誓。安慰未來廣慈之用也。第五結也。天上者。自近而言遠耳。
善男子汝今未得(至)如一切智問等無有異。
案。僧亮曰。此下第三答問分也。僧宗曰。此問總一經之宏致。收萬行之樞機。仰弘聖旨。故重稱善以贊也。爾問我答。照理是同。諸佛敷揚。何以異此。故曰等諸佛也。寶亮曰。迦葉之實。未易可詳。以跡而取。豈議照與佛齊。既所問理玄。獨焉峰秀。為近見之徒。須此嘆耳。
善男子我坐道場菩提樹下(至)則能利益無量眾生。
案。僧宗曰。非唯仰等諸佛。亦復同昔大士也。昔七處八會。說華嚴方廣。於時十方大士。雲集論義。亦嘗作此問。
爾時迦葉菩薩復白佛言(至)法性虛空甚深之義。
案。僧宗曰。佛上雖嘆。言過所稱。謙退未達。德光愈著也。智慧海者。一則深廣。二則藏寶也。法性虛空者。有二種。一則萬法本來無性。二則涅
【現代漢語翻譯】 現代漢語譯本
這是關於轉變教化的部分。第四部分從『從我以修集已下』開始，舉出現實的事例作為證明。第五部分是正式回答提問，分為五個階段。十地以大悲為首，五戒以不殺為先。因此，提問的開端，發言在於戒律。由此可知，菩薩的心戒，沒有比大悲更為重要的了。現在既然闡明了壽命的因緣，所以第一步先舉出至慈的譬喻，來闡明自身的修行。第二步勸導人們奉行不殺，傳授十善和五戒，來彰顯外在的教化。第三步俯身進入三塗（地獄、餓鬼、畜生），拔除現在的苦難，廣泛闡明大悲的作用。第四步發起四弘誓願，安慰未來，廣泛運用慈悲。第五步是總結。『天上』，是從近處而言及遠處。 『善男子，你現在還未證得，如一切智（Sarvajna，指佛陀的智慧）的提問等等，沒有差異。』 案：僧亮說，這以下是第三部分，回答提問的部分。僧宗說，這個提問總括了一部經的宏大旨趣，收攝了萬行的樞紐。仰慕弘揚聖旨，所以再次稱『善』來讚歎。你問我答，照見的道理是相同的。諸佛的敷揚，有什麼不同於此呢？所以說『等諸佛』。寶亮說，迦葉（Kasyapa，佛陀的弟子）的真實境界，不容易詳細瞭解。以事蹟來推斷，難道可以議論他與佛陀齊等嗎？既然所提問的道理玄妙，獨自如山峰般秀出，爲了那些見識淺近的人，需要這樣的讚歎啊。 『善男子，我坐在道場菩提樹下，則能利益無量眾生。』 案：僧宗說，不僅僅是仰慕等同諸佛，也同樣等同於昔日的大士。過去七處八會，宣說《華嚴》方廣，當時十方大士，雲集論義，也曾經作過這樣的提問。 『爾時，迦葉菩薩又對佛說，法性虛空甚深之義。』 案：僧宗說，佛陀上面雖然讚歎，說的話超過了實際情況，謙虛退讓，表示自己還未通達，但他的德行光芒更加顯著。『智慧海』，一是深廣，二是藏有珍寶。『法性虛空』，有兩種含義：一是萬法本來沒有自性，二是涅槃。
【English Translation】 English version
This concerns the transformation of teachings. The fourth part, starting from 'From me, with cultivation and so on,' cites present examples as proof. The fifth part is the formal answer to the question, divided into five stages. The Ten Grounds (Dasabhumika) take great compassion as their head, and the Five Precepts take non-killing as their priority. Therefore, the beginning of the question lies in the precepts. From this, it can be known that the Bodhisattva's mind-precepts have nothing greater than great compassion. Now that the causes and conditions of lifespan have been clarified, the first step is to cite the analogy of utmost kindness to clarify one's own practice. The second step is to exhort people to practice non-killing, imparting the Ten Virtues and the Five Precepts to manifest external transformation. The third step is to descend into the Three Lower Realms (hell, hungry ghosts, animals), to remove present suffering, and to extensively clarify the use of great compassion. The fourth step is to make the Four Great Vows, to comfort the future, and to extensively employ compassion. The fifth step is the conclusion. 'Heaven' is speaking of the distant from the near. 'Good man, you have not yet attained, like the questions of the All-Knowing One (Sarvajna, referring to the wisdom of the Buddha), there is no difference.' Note: Monk Liang said, the following is the third part, the part answering the question. Monk Zong said, this question summarizes the grand purpose of a sutra, encompassing the pivot of myriad practices. Admiring and promoting the holy will, therefore, it is praised again with 'good.' You ask, I answer, the principles illuminated are the same. What is different about the Buddhas' exposition? Therefore, it is said 'equal to the Buddhas.' Bao Liang said, the true state of Kasyapa (Kasyapa, a disciple of the Buddha) is not easy to understand in detail. To infer from his deeds, how can one discuss him being equal to the Buddha? Since the principle asked is profound, uniquely standing out like a peak, for those with shallow views, this praise is necessary. 'Good man, I sit under the Bodhi tree in the Bodhimanda, then I can benefit immeasurable sentient beings.' Note: Monk Zong said, not only admiring and equaling the Buddhas, but also equaling the great Bodhisattvas of the past. In the past, at the seven locations and eight assemblies, the Avatamsaka Sutra was expounded, at that time, great Bodhisattvas from the ten directions gathered to discuss the teachings, and they also asked such questions. 'At that time, Bodhisattva Kasyapa again said to the Buddha, the profound meaning of the Dharma-nature being emptiness.' Note: Monk Zong said, although the Buddha praised above, his words exceeded the actual situation, humbly retreating, indicating that he had not yet understood, but the light of his virtue became even more prominent. 'Ocean of Wisdom,' firstly, it is deep and vast, and secondly, it contains treasures. 'Dharma-nature being emptiness' has two meanings: firstly, all dharmas originally have no self-nature, and secondly, Nirvana.
槃亦稱法性。此非思力所及。
世尊譬如國王髻中明珠(至)令我廣得深智慧故。
案。僧宗曰。謂蒙答旨。頂奉恭敬。如彼藏臣也。
爾時佛告迦葉菩薩(至)既聽受已轉為人說。
案。僧亮曰。大乘之法。不為一人守護之。方應無邊而流通也。僧宗曰。將答所問事。須誡而敕之。夫宗致幽玄。非輕心所受。雖復言指迦葉。而意在時眾也。
善男子我以修集如是業故(至)今復為人廣說是義。
案。僧宗曰。所明不虛。乃引我為證也。
善男子譬如王子犯罪繫獄(至)大慈大悲大喜大舍。
案。僧亮曰。此先譬說。后法說也。菩薩有外行內行。慈是外行之因。八河歸海。外行果也。群生是內行因。涅槃佛性。是內行果也。次說三寶一體。重顯二果常也。王自回駕者。獄為不凈。非王行處。慈故至也。五道是苦。非菩薩所居。亦以慈故。難至而能至也。
授不殺戒教修善法(至)隨所壽終生於天上。
案。僧亮曰。慈本救苦。戒是救苦之本。濟慈之行也。生於天上者。因地現報也。僧宗曰。十善四等是要行。四弘誓是要愿也。十善中略指不殺。為長壽因者。蓋取其相似義也。餘九略不說耳。寶亮曰。別有經明四弘誓。配四諦也。謂未度苦者。說苦諦令
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana），也稱為法性（Dharmata），不是思維能力所能達到的境界。
世尊（Bhagavan）譬如國王頭髻中的明珠，是爲了讓我廣泛獲得深刻的智慧。
按：僧宗（Sengzong）說，這是指蒙受佛的回答，頂戴奉行恭敬，就像那藏臣一樣。
爾時，佛告訴迦葉菩薩（Kasyapa Bodhisattva），聽受之後要轉為人解說。
按：僧亮（Sengliang）說，大乘佛法，不是為一個人守護的，應當無邊流通。僧宗說，將要回答所問之事，需要告誡和敕令。佛法宗旨在幽深玄妙，不是輕率之心可以接受的。雖然言語指向迦葉，但意在當時的聽眾。
善男子，我因為修集這樣的業，現在又為人廣泛解說這個道理。
按：僧宗說，所闡明的道理不虛妄，乃是引用我作為證明。
善男子，譬如王子犯罪被囚禁在監獄，要以大慈、大悲、大喜、大舍之心對待。
按：僧亮說，這是先用譬喻來說明，然後用佛法來說明。菩薩有外在的行為和內在的修行。慈是外在行為的原因，八條河流歸於大海，是外在行為的結果。眾生是內在修行的原因，涅槃佛性是內在修行的結果。接下來闡述三寶一體，再次彰顯兩個結果是永恒的。國王親自迴轉車駕，是因為監獄是不潔凈的地方，不是國王應該去的地方，因為慈悲的緣故才去。五道是苦難，不是菩薩所居住的地方，也是因為慈悲的緣故，難以到達而能夠到達。
授予不殺生戒，教導修行善法，隨其壽命終結后，便可往生到天上。
按：僧亮說，慈悲的根本是救濟苦難，戒律是救濟苦難的根本，是濟世慈悲的行為。往生到天上，是因地修行而顯現的果報。僧宗說，十善和四等心（慈、悲、喜、舍）是重要的修行，四弘誓願是重要的願望。十善中略微提到不殺生，是作為長壽的原因，大概是取其相似的意義。其餘九種善行略而不說。寶亮（Baoliang）說，另有經典闡明四弘誓願，與四諦相配。即為未得度脫的眾生，宣說苦諦，令其知苦。
【English Translation】 English version: Nirvana, also known as Dharmata (the nature of reality), is not a state that can be reached by the power of thought.
The Bhagavan (the World-Honored One) is like a bright pearl in the crown of a king, to enable me to widely obtain profound wisdom.
Note: Sengzong said, this refers to receiving the Buddha's answer, reverently accepting and practicing it, just like that minister in the treasury.
At that time, the Buddha told Kasyapa Bodhisattva, after listening and receiving, you must explain it to others.
Note: Sengliang said, the Mahayana Dharma is not to be guarded by one person, it should be circulated without limit. Sengzong said, when about to answer the question, it is necessary to admonish and instruct. The doctrine is profound and mysterious, not to be received by a frivolous mind. Although the words are directed to Kasyapa, the intention is for the audience at that time.
Good man, because I have cultivated such karma, I now widely explain this principle to others.
Note: Sengzong said, what is explained is not false, but uses me as proof.
Good man, for example, a prince commits a crime and is imprisoned in jail, one should treat him with great loving-kindness, great compassion, great joy, and great equanimity.
Note: Sengliang said, this is first explained with a metaphor, and then explained with the Dharma. A Bodhisattva has external actions and internal practice. Loving-kindness is the cause of external actions, the eight rivers returning to the sea are the result of external actions. Sentient beings are the cause of internal practice, Nirvana and Buddha-nature are the result of internal practice. Next, it explains that the Three Jewels are one, and again shows that the two results are eternal. The king personally turning the carriage around is because the prison is an unclean place, not a place where the king should go, it is because of loving-kindness that he goes. The five paths are suffering, not where a Bodhisattva resides, also because of loving-kindness, it is difficult to reach but able to reach.
Granting the precept of non-killing, teaching the cultivation of good deeds, after the end of their lifespan, they will be reborn in the heavens.
Note: Sengliang said, the root of loving-kindness is to relieve suffering, precepts are the root of relieving suffering, it is the act of helping the world with loving-kindness. Being reborn in the heavens is the result manifested from the cultivation on the ground. Sengzong said, the ten good deeds and the four immeasurables (loving-kindness, compassion, joy, equanimity) are important practices, the four great vows are important aspirations. Among the ten good deeds, non-killing is briefly mentioned as the cause of longevity, probably taking its similar meaning. The other nine good deeds are briefly not mentioned. Baoliang said, there are other scriptures that explain the four great vows, matching the Four Noble Truths. That is, for sentient beings who have not been delivered, explain the Truth of Suffering, so that they know suffering.
度。未免縛者。說集諦令解也。未涅槃者。說滅諦令會也。末安者。說道諦令安也。其心曠故名弘。必能行故名誓也。
爾時迦葉菩薩復白佛言(至)實作子想如羅睺羅。
案。僧宗曰。此舉事為難。謂不等也。物情見昔往往治罪。如似傷慈。故須明也。明駿案。此下第二迦葉難也。難意有兩。承上旨云。行慈持戒為因。得長壽為果。今此第一先難令無慈。而犯殺戒。使因義不立也。后第二舉現見涅槃。無長壽果也。若有長因。果不容短。果必不長。故知。無因反䨱。兩關以成其義也。就前關中。有三翻。第一定子想之慈也。第二舉事以金剛神。為成難也。第三舉理。以涂割為類也。此即第一定慈也。三種惡人。亦作子想不耶。有兩階。先迦葉定。后佛答也。
迦葉菩薩復白佛言(至)同於子想如羅睺羅。
案。僧亮曰。慈實不等。以二事為證。一以眾生不可等。謂破戒是也。二以菩薩慈事不等。力士所殺童子是也。承佛旨者。佛尚不等。況菩薩乎。僧宗曰。金剛即菩薩也。既承神旨。則二聖共殺。斯不等明矣。
佛告迦葉汝今不應(至)同於子想如羅睺羅。
案。僧亮曰。白衣毀法。尚加苦治。況出家耶。僧宗曰。聖人與奪。利益有時。未必待化。但迦葉所舉之事實是化耳。
【現代漢語翻譯】 現代漢語譯本：
度化尚未解脫束縛的人，是為他們宣說集諦（duhkha-samudaya-satya，苦之生起真理），使他們得以解脫。為尚未證得涅槃（nirvana，寂滅）的人，宣說滅諦（duhkha-nirodha-satya，滅苦之真理），使他們得以領會。為尚未獲得安穩的人，宣說道諦（duhkha-nirodha-marga-satya，滅苦之道），使他們獲得安穩。內心曠達，所以稱為『弘』。必定能夠實行，所以稱為『誓』。 當時，迦葉菩薩（Kasyapa Bodhisattva）再次對佛說（直到）『真正把他們當作自己的孩子看待，就像羅睺羅（Rahula）一樣。』 僧宗（Sengzong）評論說：這是舉例說明其困難之處，意思是說並不平等。世俗之人看到過去往往會懲治罪過，好像有損慈悲。所以需要說明。明駿（Mingjun）評論說：下面是第二次迦葉（Kasyapa）提出的疑問。疑問的含義有兩點。承接上面的意思說，行慈悲、持戒律是因，得到長壽是果。現在這第一次先提出沒有慈悲，而且犯了殺戒，使因果的意義不能成立。後面第二次舉出現實中涅槃，沒有長壽的果報。如果有長久的因，果報不應該短促。果報必定不長久，所以知道沒有因反而有果。兩方面共同成就其意義。在前面的疑問中，有三種反駁。第一是確定把他們當作孩子看待的慈悲。第二是舉出金剛神（Vajra）的事例，來成就這個疑問。第三是舉出塗抹和割截的道理作為類比。這就是第一種確定慈悲的情況。對於三種惡人，也把他們當作孩子看待嗎？這裡有兩層。先是迦葉（Kasyapa）確定，然後是佛陀回答。 迦葉菩薩（Kasyapa Bodhisattva）再次對佛說（直到）『像對待自己的孩子羅睺羅（Rahula）一樣。』 僧亮（Sengliang）評論說：慈悲確實不平等，用兩件事來證明。一是眾生不可平等，指的是破戒的情況。二是菩薩慈悲的事蹟不平等，指的是力士所殺的童子。承接佛陀的意思是，佛陀尚且不平等，更何況菩薩呢？僧宗（Sengzong）評論說：金剛（Vajra）就是菩薩。既然秉承神旨，那麼就是兩位聖人共同殺人，這種不平等就顯而易見了。 佛告訴迦葉（Kasyapa）：『你不應該（直到）像對待自己的孩子羅睺羅（Rahula）一樣。』 僧亮（Sengliang）評論說：對於在家毀壞佛法的人，尚且要加以嚴厲懲治，更何況是出家人呢？僧宗（Sengzong）評論說：聖人的給予和剝奪，利益眾生有時機。未必等待教化。但迦葉（Kasyapa）所舉的事實，確實是教化。
【English Translation】 English version:
To liberate those who are not yet free from bondage, the Tathagata speaks of the Samudaya Satya (the truth of the origin of suffering), enabling them to be liberated. To those who have not yet attained Nirvana (extinction of suffering), the Tathagata speaks of the Nirodha Satya (the truth of the cessation of suffering), enabling them to understand. To those who have not yet attained peace, the Tathagata speaks of the Marga Satya (the truth of the path to the cessation of suffering), enabling them to attain peace. The mind is vast, hence it is called 'boundless'. It is certain to be practiced, hence it is called 'vow'. At that time, Kasyapa Bodhisattva again said to the Buddha (until) 'Truly regard them as one's own children, just like Rahula.' Sengzong commented: This is an example to illustrate the difficulty, meaning that it is not equal. Worldly people see that in the past, crimes were often punished, as if it harmed compassion. Therefore, it needs to be explained. Mingjun commented: Below is the second question raised by Kasyapa. The meaning of the question has two points. Continuing the above meaning, practicing compassion and upholding precepts are the cause, and obtaining longevity is the result. Now, this first question first raises the issue of lacking compassion and violating the precept of killing, making the meaning of cause and effect untenable. Later, the second example cites the actual attainment of Nirvana, without the result of longevity. If there is a lasting cause, the result should not be short-lived. The result must not be long-lasting, so it is known that there is no cause but there is a result. The two aspects together complete its meaning. In the previous question, there are three rebuttals. The first is to affirm the compassion of regarding them as children. The second is to cite the example of Vajra to accomplish this question. The third is to cite the principle of smearing and cutting as an analogy. This is the first situation of affirming compassion. For the three types of evil people, are they also regarded as children? There are two levels here. First, Kasyapa affirms, and then the Buddha answers. Kasyapa Bodhisattva again said to the Buddha (until) 'Like treating one's own child Rahula.' Sengliang commented: Compassion is indeed unequal, using two things to prove it. One is that sentient beings cannot be equal, referring to the situation of breaking precepts. The second is that the deeds of Bodhisattva's compassion are unequal, referring to the child killed by the strongman. Continuing the Buddha's meaning is that the Buddha is still unequal, let alone the Bodhisattva? Sengzong commented: Vajra is the Bodhisattva. Since he received the divine will, then it is two saints killing together, this inequality is obvious. The Buddha said to Kasyapa: 'You should not (until) like treating one's own child Rahula.' Sengliang commented: For laypeople who destroy the Dharma, they should be severely punished, let alone monks? Sengzong commented: The giving and taking away of saints, benefiting sentient beings has its timing. It does not necessarily wait for teaching. But the facts cited by Kasyapa are indeed teaching.
明駿案。此下佛答有五階。第一拂跡顯童子是化。第二明王法與佛法。曲異以證不殺也。第三以小況大。若放一光。尚與無畏。況當有殺也。第四舉三譬。明未後行法。四眾能治。破法罪人。得福無量。第五雙結二旨。若不治者。得無量罪。能如法治。是我弟子也。
善男子譬如國王(至)諸行惡之人有果報故。
案。僧亮曰。佛以三事。證平等也。一以羯磨治罪。不斷其命。二以光照光是慈果施無畏也。三治眾得福。不害於慈也。寶亮曰。人若猶有信者。則不得斷命。夫生道萬端。何必茍在斯法。比丘自可依法而立德。豈懼譏呵。而壞行耶。
善男子汝今當知如來即是(至)具有如是無量勢力。
案。僧亮曰。得無量福者。先以事況也。將欲滅之者。不悔則滅。能悔則止。彼王以二事故得福。一憐愍人民。二令惡者修善。治法比丘。一以護法。二令修善也。下以翦樹拔髮。偏與護法。為作譬。
善男子未可見法汝欲見者(至)即應驅遣呵責舉處。
案。僧亮曰。此第三事引證也。明未來護法。得福無量。以明必有深利益也。
若善比丘見壞法者(至)是我弟子真聲聞也。
明駿案。此弟五階。雙結得失也。
迦葉菩薩復白佛言(至)若治毀禁是言則失。
【現代漢語翻譯】 現代漢語譯本： 明駿的批註。下面佛陀的回答分為五個階段。第一，拂去（殺生）的痕跡，顯示童子是（佛陀的）化身。第二，闡明王法與佛法的不同，委婉地證明不應殺生。第三，以小比大，如果僅僅放一道光，尚且能給予無畏，更何況是殺生呢？第四，舉三個譬喻，說明未來實行（護）法，四眾弟子能夠治理、破除佛法的罪人，得到的福報是無量的。第五，總結以上兩種旨意，如果不加以治理，就會得到無量的罪過；能夠如法治理，就是我的弟子。
『善男子，譬如國王（乃至）諸行惡之人有果報故。』
僧亮的批註：佛陀用三件事，證明（佛法）的平等。第一，用羯磨（一種佛教儀式）來治理罪過，而不是斷絕其生命。第二，用光照耀，光是慈悲的結果，施予無畏。第三，治理大眾可以得到福報，不會損害慈悲。寶亮的批註：如果人還有（向善的）信心，那麼就不能斷絕其生命。生命的道路有萬千條，何必一定要拘泥於這種（殺生）的方法呢？比丘們可以依法建立德行，難道會害怕譏諷和指責，而破壞自己的修行嗎？
『善男子，你現在應當知道如來就是（乃至）具有如此無量的勢力。』
僧亮的批註：得到無量福報，這是先用事例來比況。將要滅亡的人，如果不悔改就會滅亡；能夠悔改就能停止（滅亡）。那位國王因為兩件事而得到福報：一是憐憫人民，二是讓作惡的人修善。治理佛法的比丘，一是護持佛法，二是讓人修善。下面用剪樹、拔頭發來作比喻，偏重於護持佛法。
『善男子，對於尚未顯現的（壞）法，你想要見到的（治理方法是），（乃至）就應當驅逐、呵斥、揭露其罪行。』
僧亮的批註：這是第三件事的引證，說明未來護持佛法，得到的福報是無量的，以此來表明其中必定有深刻的利益。
『若善比丘見壞法者，（乃至）是我弟子真聲聞也。』
明駿的批註：這是第五個階段，總結得失。
『迦葉菩薩復白佛言，（乃至）若治毀禁是言則失。』
【English Translation】 English version: Mingjun's annotation: The Buddha's answer below is divided into five stages. First, brushing away the traces (of killing) reveals that the boy is a manifestation (of the Buddha). Second, clarifying the difference between the king's law and the Buddha's law, subtly proving that one should not kill. Third, comparing the small with the large, if only a ray of light is emitted, it can still give fearlessness, let alone killing? Fourth, giving three metaphors to illustrate that in the future, practicing (protecting) the Dharma, the fourfold assembly can govern and eliminate those who destroy the Dharma, and the merit gained is immeasurable. Fifth, summarizing the above two intentions, if not governed, one will receive immeasurable sins; being able to govern according to the Dharma means being my disciple.
'Good man, for example, a king (even) those who do evil deeds have consequences.'
Sengliang's annotation: The Buddha uses three things to prove the equality (of the Dharma). First, using karma (a Buddhist ritual) to govern sins, rather than cutting off their lives. Second, illuminating with light, light is the result of compassion, bestowing fearlessness. Third, governing the assembly can gain merit and will not harm compassion. Baoliang's annotation: If a person still has (faith in goodness), then one cannot cut off their life. There are myriad paths of life, why must one adhere to this (killing) method? Bhikkhus can establish virtue according to the Dharma, why fear ridicule and blame, and ruin their practice?
'Good man, you should now know that the Tathagata is (even) has such immeasurable power.'
Sengliang's annotation: Gaining immeasurable merit, this is first using examples to compare. Those who are about to perish, if they do not repent, will perish; being able to repent can stop (perishing). That king gained merit because of two things: one is compassion for the people, and the other is to make those who do evil cultivate goodness. Bhikkhus who govern the Dharma, one is to protect the Dharma, and the other is to make people cultivate goodness. The following uses cutting trees and pulling hair as metaphors, emphasizing protecting the Dharma.
'Good man, for the (bad) Dharma that has not yet appeared, what you want to see (the method of governance is), (even) you should expel, scold, and expose their crimes.'
Sengliang's annotation: This is the citation of the third matter, explaining that protecting the Dharma in the future will gain immeasurable merit, in order to show that there must be profound benefits in it.
'If a good bhikkhu sees those who destroy the Dharma, (even) are my disciples, true sravakas.'
Mingjun's annotation: This is the fifth stage, summarizing gains and losses.
'Kasyapa Bodhisattva again said to the Buddha, (even) if governing the destruction of precepts, these words are lost.'
案。僧宗曰。向以童子為化。顯無不等之失。然猶治罪人。于慈成礙。是故引此。涂割二事。以為問。
佛告迦葉善男子譬如國王(至)如是教誨得福無量。
案。僧宗曰。將欲答難。先舉譬也國王譬佛。大臣譬通法菩薩。諸子譬四眾。端正譬得理之解不偏也。寶亮曰。明如來以四部弟子。付弘法之人教成就也。假令三部弟子。不從誨喻。不盡成道。而余有一眾。不可以少欲而不治也。所以不得罪者。有二意。一無有噁心。二明運慈故也。
善男子如來亦爾(至)亦能善知宿世之事。
案。僧宗曰。合譬以凡況聖。答難顯一子之平等非謬也。
迦葉菩薩復白佛言(至)如來不應作如是言。
案。寶亮曰。將欲說果。以果難因。現果不長。往因寧等耶。僧宗曰。雖復捉果尋因。而事在難果。即答長壽果問也。智秀曰。猶是難因也。因必是實。理召常果。則不應涅槃。今已果徴因。因非實矣。以此而推故。知猶是難因。未是答果也。有兩翻。第一難。第二答也。就難中有三階。第一直謂不應長壽之旨。第二舉譬。第三合譬結難。此即第一將欲為難。先領旨也。
何以故如知法人能說種種(至)是知法人言行相違。
案。智秀曰。此第二階舉譬也。
如來所
【現代漢語翻譯】 案。僧宗說：『之前以童子為化導，明顯沒有不平等之處。然而，如果仍然懲治罪人，就會妨礙慈悲的成就。因此引用涂泥和割截這兩件事來提問。』 佛告訴迦葉善男子：『譬如國王（至）如此教誨，得到的福德無量。』 案。僧宗說：『將要回答疑問，先舉譬喻。國王譬喻佛，大臣譬喻通達佛法的菩薩，諸子譬喻四眾弟子，端正譬喻得到正理的理解而不偏頗。』寶亮說：『說明如來將四部弟子，交付給弘揚佛法的人教導成就。假使三部弟子，不聽從教誨，不能完全成就道業，而剩餘的一眾弟子，不可以因為少數而放棄管教。』所以不得罪的原因，有兩層意思：一是沒有噁心，二是表明運用慈悲的緣故。 善男子，如來也是如此（至）也能善知宿世之事。 案。僧宗說：『用世俗之事比況聖人之事，回答疑問，彰顯一個兒子的平等，並非謬誤。』 迦葉菩薩又稟白佛說（至）如來不應該說這樣的話。 案。寶亮說：『將要說果報，用果報來質疑原因。現在的果報不長久，過去的因緣難道是平等的嗎？』僧宗說：『即使追尋果報來探究原因，但事情在於質疑果報。這是回答長壽果的提問。』智秀說：『仍然是質疑原因。原因必定是真實的，道理上應該召感常久的果報，那麼就不應該涅槃。現在用果報來驗證原因，原因就不是真實的了。由此推斷，就知道仍然是質疑原因，還不是回答果報。』有兩種解釋。第一種是提問，第二種是回答。在提問中又有三個階段。第一是直接說不應該長壽的旨意，第二是舉譬喻，第三是合譬喻總結提問。這第一階段是將要提問，先領會旨意。 什麼緣故呢？如果知法的人能說種種（至）這是知法的人言行不一致。 案。智秀說：『這是第二階段，舉譬喻。』 如來所
【English Translation】 Commentary: The monk Zong said, 'Previously, using children as a means of transformation clearly shows no inequality. However, if one still punishes criminals, it hinders the accomplishment of compassion. Therefore, this is brought up, using the two matters of applying mud and cutting, as a question.' The Buddha told Kashyapa, 'Good man, for example, a king (to) such teachings will gain immeasurable blessings.' Commentary: The monk Zong said, 'About to answer the difficulty, first give an analogy. The king is an analogy for the Buddha, the minister is an analogy for a Bodhisattva who understands the Dharma, the princes are an analogy for the fourfold assembly, and uprightness is an analogy for obtaining a correct understanding without bias.' Bao Liang said, 'Explaining that the Tathagata entrusts the fourfold assembly of disciples to those who propagate the Dharma to teach and accomplish. Suppose three parts of the disciples do not follow the teachings and cannot fully achieve the path, but the remaining one assembly cannot be abandoned from discipline because of its small number.' Therefore, there are two reasons why there is no offense: first, there is no evil intention; second, it shows the use of compassion. 'Good man, the Tathagata is also like this (to) also able to know well the affairs of past lives.' Commentary: The monk Zong said, 'Comparing worldly matters to sacred matters, answering the question, highlighting the equality of one son, is not a mistake.' Kashyapa Bodhisattva again said to the Buddha (to) the Tathagata should not say such words. Commentary: Bao Liang said, 'About to speak of the result, using the result to question the cause. The present result is not long-lasting, so how could the past causes be equal?' The monk Zong said, 'Even if one seeks the cause by tracing the result, the matter lies in questioning the result. This is answering the question of the long-life result.' Zhi Xiu said, 'It is still questioning the cause. The cause must be real, and in principle, it should summon a constant result, so one should not enter Nirvana. Now, using the result to verify the cause, the cause is not real.' From this deduction, one knows that it is still questioning the cause and not yet answering the result.' There are two interpretations. The first is the question, and the second is the answer. Within the question, there are three stages. The first is directly stating the intention that one should not have a long life, the second is giving an analogy, and the third is combining the analogy to conclude the question. This first stage is about to ask the question, first understanding the intention. What is the reason? If a Dharma-knowing person can speak in various ways (to) this is a Dharma-knowing person whose words and actions are inconsistent. Commentary: Zhi Xiu said, 'This is the second stage, giving an analogy.' The Tathagata's
言亦復如是(至)得是短壽不滿百年。
案。智秀曰。第三階合譬結難也。
佛告迦葉善男子汝今何緣(至)于諸常中最為第一。
案。智秀曰。此第二翻佛直呵答而已。上來所明。不應復有如此粗言。
迦葉菩薩復白佛言世尊云何如來得壽無量。
案。僧宗曰。若語其事。但八十年也。而云諸常法中。最第一者。不應無旨。是故問言云何常也。智秀曰。此下答第二長壽果問也。答問不同。或須重稱問以求答。或直爾而問。或因答前餘勢。仍為答者。此答中有三別。第一正答長壽義。第二設難。第三改正三歸。從此訖壽命第一。正答問也。有兩意。初迦葉問。后佛答也。
佛告迦葉善男子如八大河(至)及諸小河悉入大海。
案。道生曰。所以歸海者。至下者也。其以眾流。為海之水。水亦名為海矣。
迦葉如是一切人中天上(至)悉入如來壽命海中。
案。道生曰。如來何壽。以百姓為壽耳。謂之壽海。
是故如來壽命無量。
案。法瑤曰。夫長壽之由。窮不殺之理。然人天之命。亦少分不殺。是則入佛壽命少分因也。故云一切命。皆入佛命海中也。僧宗曰。海之吞納眾流。無有增。咸因地萬善。鐘于極果。以因滿則常也。又勝鬘經言。如來
【現代漢語翻譯】 現代漢語譯本：言語也是如此。（至）以至於短壽活不到一百年。
案：智秀說，第三階段是結合比喻來駁斥提問。
佛告訴迦葉（Kāśyapa，人名，佛教中的一位重要弟子）善男子：你現在因為什麼緣故（至）在所有常法中最為第一？
案：智秀說，這是第二次佛直接呵斥回答。上面所說明的，不應該再有如此粗俗的言語。
迦葉菩薩（Kāśyapa Bodhisattva）再次問佛說：世尊，如來（Tathāgata，佛的稱號之一）是如何獲得無量壽命的？
案：僧宗說，如果說這件事，只有八十年。而說在各種常法中，最為第一，不應該沒有旨意。所以問如來是如何常住的。智秀說，下面回答第二個長壽果的問題。回答問題的方式不同，或者需要重複提問以求得回答，或者直接提問，或者因為回答之前的餘勢，仍然作為回答。這個回答中有三個區別。第一是正面回答長壽的意義，第二是假設提問，第三是改正三歸依。從這裡到壽命第一，是正面回答問題。有兩個意思，最初是迦葉提問，然後是佛回答。
佛告訴迦葉善男子：就像八大河流（至）以及各種小河流都流入大海。
案：道生說，之所以歸入大海，是因為低下的緣故。用眾多的水流，作為大海的水，水也因此被稱為海。
迦葉，像這樣一切人中天上（至）都流入如來的壽命海中。
案：道生說，如來的壽命是什麼？是以百姓的壽命為壽命。稱之為壽命海。
所以如來的壽命是無量的。
案：法瑤說，長壽的原因，在於窮盡不殺生的道理。然而人天的壽命，也有一小部分是不殺生。因此就進入佛壽命的一小部分原因。所以說一切生命，都進入佛的壽命海中。僧宗說，大海吞納眾多的水流，沒有增加。全部因為地藏萬善，集中在極果。因為因地圓滿就是常住。又《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，如來
【English Translation】 English version: Speech is also like this. (Until) resulting in a short life of less than a hundred years.
Note: Zhixiu said, the third stage is to refute the question by combining metaphors.
The Buddha told Kāśyapa (Kāśyapa, a proper noun, an important disciple in Buddhism), 'Good man, what is the reason now (until) that you consider it the foremost among all constant dharmas?'
Note: Zhixiu said, this is the second time the Buddha directly rebukes the answer. What has been explained above should not contain such vulgar language.
Bodhisattva Kāśyapa (Kāśyapa Bodhisattva) asked the Buddha again, 'World Honored One, how does the Tathāgata (Tathāgata, one of the titles of the Buddha) attain immeasurable life?'
Note: Sengzong said, if we talk about this matter, it is only eighty years. But to say that it is the foremost among all constant dharmas should not be without purpose. Therefore, he asks how the Tathāgata is permanent. Zhixiu said, below is the answer to the second question about the fruit of longevity. The ways of answering questions are different, either requiring repeated questioning to seek an answer, or asking directly, or because of the remaining momentum of answering before, still serving as an answer. There are three differences in this answer. The first is to answer the meaning of longevity directly, the second is to assume a question, and the third is to correct the Three Refuges. From here to the first of life is a direct answer to the question. There are two meanings, the first is Kāśyapa's question, and then the Buddha's answer.
The Buddha told Kāśyapa, 'Good man, just like the eight great rivers (until) and all the small rivers flow into the sea.'
Note: Daosheng said, the reason for returning to the sea is because of being low. Using the numerous streams as the water of the sea, the water is also called the sea.
Kāśyapa, like this, all among humans and gods (until) flow into the Tathāgata's sea of life.
Note: Daosheng said, what is the Tathāgata's life? It is taking the lives of the people as life. It is called the sea of life.
Therefore, the Tathāgata's life is immeasurable.
Note: Fayao said, the reason for longevity lies in exhausting the principle of not killing. However, the lives of humans and gods also have a small part of not killing. Therefore, it enters a small part of the cause of the Buddha's life. Therefore, it is said that all lives enter the Buddha's sea of life. Sengzong said, the sea swallows numerous streams without increasing. All because the merits of the Earth Store are concentrated in the ultimate fruit. Because the cause is complete, it is permanent. Also, the Śrīmālādevī Siṃhanāda Sūtra says, the Tathāgata
藏即是佛性。在因為藏。在果為佛。非始非終。隱顯為異耳。若眾生無性者。中間亦可斷絕。以其性義不亡。必應成佛。至佛乃常。如眾流至海。更無去處。故惑盡行周。得佛自常也。寶亮曰。海是納流之器。如來之壽。是眾命之極。研辨其旨。凡有三義。其兩義玄推。一義從文。第一明眾生壽命。皆是如來壽命。海內無有過於佛者。第二眾生壽命。雖復無量。流轉不定。至佛方住。第三明菩薩在行地之日。施眾生命。以此為因。得果之日。則不容短促。然經言眾生生死。如蠶作繭。非聖所教。而今乃言。施命為因。此實難曉。又言眾生可害。而行道者。無有害心。即名施命。此復難解。夫聖人出世。正欲令人斷煩惱滅生死。若從此義。應是奪命。而言施命者何耶。夫命者。名之為生。生於真壽。真壽者。即法性身也。是故聖人。使眾生修道。顯真常之壽。聖意在此。故為施命也。
複次迦葉譬如阿耨達池(至)如來亦爾出一切命。
案。道生曰。以百姓壽為壽。感必出矣。出必無窮。若陂池也。法瑤曰。此明天人壽命。皆由佛化所得。故曰從如來命出一切命也。僧宗曰。前譬明入。今譬明出也。大品經言。一切天人。剎利大姓。乃至居士。一切皆由菩薩所化也。明因地之時。施一切命。化功則應還於化
【現代漢語翻譯】 現代漢語譯本：藏，即是佛性（Buddha-nature）。在因位時稱為藏，在果位時則顯現為佛。並非有始有終，只是隱沒和顯現的差異罷了。如果眾生沒有佛性，那麼在中間就可能斷絕。正因為佛性的意義不會消失，所以必定能夠成佛。到達佛的境界才是永恒不變的，就像眾多的河流匯入大海，不再有其他去處。所以，當迷惑消盡，修行圓滿，證得佛果自然就是永恒不變的。寶亮說：『大海是容納河流的器皿，如來的壽命，是眾生命的終極歸宿。』研討辨析其中的旨意，大概有三重含義。其中兩重含義是玄妙的推論，一重含義是從字面理解。第一重含義是說明眾生的壽命，都是如來的壽命，大海之內沒有超過佛的。第二重含義是眾生的壽命，雖然無量無邊，但流轉不定，只有到達佛的境界才能安住。第三重含義是說明菩薩在修行地位的日子裡，佈施眾生的生命，以此作為因，那麼在證得果位的日子裡，壽命就不可能短促。然而經典上說眾生的生死，如同蠶作繭自縛，不是聖人所教導的。而現在卻說，佈施生命是成佛的因，這實在難以理解。又說眾生可以被傷害，而修行佛道的人，沒有傷害眾生的心，就叫做佈施生命，這又難以理解。聖人出世，正是爲了使人斷除煩惱，滅除生死。如果按照這個意義，應該是奪取生命，而說成是佈施生命，這是為什麼呢？所謂『命』，名為『生』，生於真壽。真壽，就是法性身。因此，聖人使眾生修道，顯現真常的壽命，聖人的用意就在這裡，所以說是佈施生命。 再次，迦葉（Kasyapa），譬如阿耨達池（Anavatapta Lake），（乃至）如來（Tathagata）也是這樣，生出一切命。 道生（Dao Sheng）的觀點是：以百姓的壽命為壽命，感應必定會顯現，顯現必定是無窮無盡的，就像陂池一樣。法瑤（Fa Yao）的觀點是：這說明天人的壽命，都是由佛的教化所得，所以說從如來的命生出一切命。僧宗（Seng Zong）的觀點是：前面的比喻是說明『入』，現在的比喻是說明『出』。《大品經》（Mahaprajnaparamita Sutra）說：一切天人，剎利（Kshatriya）大姓，乃至居士（Upasaka），一切都是由菩薩所教化。說明在因地的時候，佈施一切命，教化的功德就應該歸還於教化者。
【English Translation】 English version: 'Concealed' is precisely the Buddha-nature. It is called 'concealed' in the causal stage, and manifests as Buddha in the fruition stage. It is neither beginning nor end, merely a difference in concealment and manifestation. If sentient beings had no Buddha-nature, it could be severed midway. Because the meaning of Buddha-nature does not perish, one will certainly attain Buddhahood. Reaching Buddhahood is permanence, like numerous streams flowing into the ocean, with nowhere else to go. Therefore, when delusion is exhausted and practice is complete, attaining Buddhahood is naturally permanent. Bao Liang said: 'The ocean is a vessel that receives streams; the lifespan of the Tathagata is the ultimate destination of all lives.' Examining and analyzing its meaning, there are roughly three meanings. Two of these meanings are profound inferences, and one meaning is from the literal text. The first meaning is that the lifespans of sentient beings are all the lifespan of the Tathagata; within the ocean, there is nothing greater than the Buddha. The second meaning is that although the lifespans of sentient beings are immeasurable, they are impermanent and fluctuating; only upon reaching Buddhahood can they abide. The third meaning is that during the days when a Bodhisattva is on the path of practice, they give life to sentient beings; taking this as a cause, on the day of attaining the fruit, the lifespan cannot be short. However, the sutras say that the birth and death of sentient beings are like silkworms making cocoons, not what the sages teach. Yet now it is said that giving life is the cause of becoming a Buddha, which is truly difficult to understand. It is also said that sentient beings can be harmed, but those who practice the Dharma have no intention of harming sentient beings, which is called giving life, which is also difficult to understand. The sages appear in the world precisely to enable people to cut off afflictions and extinguish birth and death. If according to this meaning, it should be taking life, but it is said to be giving life, why is this? 'Life' is named 'birth,' born from true lifespan. True lifespan is the Dharmakaya (Dharmakaya). Therefore, the sages enable sentient beings to cultivate the path, revealing the true and constant lifespan; the intention of the sages is here, so it is called giving life. Furthermore, Kasyapa (Kasyapa), for example, Anavatapta Lake (Anavatapta Lake), (and so on) the Tathagata (Tathagata) is also like this, producing all lives. Dao Sheng's (Dao Sheng) view is: taking the lifespan of the people as one's own lifespan, the response will certainly manifest, and the manifestation will certainly be endless, like a pond. Fa Yao's (Fa Yao) view is: this explains that the lifespans of gods and humans are all obtained through the Buddha's teachings, so it is said that all lives come from the Tathagata's life. Seng Zong's (Seng Zong) view is: the previous metaphor explains 'entering,' and the current metaphor explains 'exiting.' The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says: all gods and humans, Kshatriyas (Kshatriya) of great clans, and even Upasakas (Upasaka), are all taught by Bodhisattvas. This explains that at the time of the causal ground, giving all lives, the merit of teaching should be returned to the teacher.
主。故至佛則常也。
迦葉譬如一切諸常法中(至)于諸常中最為第一。
案。智秀曰。上海譬雖明形待。因時之命。在果為極。未顯終竟不盡。故以此譬。更明無盡如虛空。
迦葉譬如諸藥醍醐第一(至)于眾生中壽命第一。
案。智秀曰。讚歎常旨也。解由境生。不無除惑之功。故擬況醍醐。
迦葉菩薩復白佛言(至)常宣妙法如注大雨。
案。僧宗曰。承機致請也。上乃明妙果是常。未明跡須必滅。今因迦葉致請。明丈六非實。以下況上。則本跡可知矣。寶亮曰。明理既竟。引四事證也。第一借近況遠。第二明有常之名。根本在佛。第三引法性為證。第四明一體三寶。唯一極為證。此即第一也。智秀曰。答問顯常。已明於前。此下第二。更舉三緣為證。此第一引伏難也。既云常。則應常住。既不住。便是無常。
迦葉汝今不應于如來所(至)是故現舍入于涅槃。
案。寶亮曰。外道五通。尚能延促自在。豈況如來。具以自在。示同毒樹。
迦葉當知佛是常法(至)既修集已廣為人說。
案。智秀曰。此章中有兩翻。第一難。第二答。答中有兩階。前正況答。此結勸。
爾時迦葉菩薩白佛言(至)微塵世性亦不現故。
案。僧亮曰。
將說內行因果。先難果常也。若果不常現。云何得與世法別也。性者。異道計云。以冥初。為世間性也。法瑤曰。前明如來常理曉然。但據今日現入涅槃。似是虛妄。則與世間所說同也。若無以辨異。則致或者眾。故發斯問。使畫然有判也。僧宗曰。就答果中。有四章。第一寄言行相違。顯本是常也。雖知是常。外道亦言有常。第二釋常我之名。本在於佛。為外道所竊。今釋其真偽。真則佛法涅槃。其體是常。常即法性。但昔涅槃。亦言法性。二教既同。事須洗釋。故第三簡今昔二名。同明法性。所明不同。昔明法性。但以單滅。今明法性。常而妙有。極果體圓。備三歸之德。是故第四勸厲行人。使歸依也。有何異有。誠知本當。但即事為滅也。如即外道。亦有空言。俱無事驗。滯言之徒。無以取信。愿佛為釋。使真偽有在也。智秀曰。此下第二意。舉例重貴也。若同不現者。則應俱是無常。
佛告迦葉譬如長者。
案。僧亮曰。果不常現。跡不可辨。乃因譬以釋之。此譬中有四分義。初譬佛在世。讀誦得旨。修成佛也。第二譬佛始滅。得佛遺法。不解深義。猶得人天也。第三譬己智慧。又無慈悲。欲求自度。不解究竟。不成佛果也。第四求常之心。遂生耶見。見多者。則失人天。少則不失也。長者譬佛
【現代漢語翻譯】 現代漢語譯本：將要講述內行因果的道理。首先提出疑問，佛果是常住不變的嗎？如果佛果不是常住顯現的，那麼如何與世間法區別開來呢？『性』，指的是其他學說認為，以冥初（宇宙最初的狀態）作為世間的本性。法瑤說，前面已經明確如來的常理非常清楚，但是根據今天如來示現進入涅槃的狀態來看，似乎是虛妄不實的，那麼就和世間所說的沒有區別了。如果沒有辦法區分其中的差異，就會導致很多人產生疑惑。所以提出這個問題，使真假能夠清楚地分辨開來。僧宗說，在回答佛果的部分，有四個章節。第一，通過言語和行為的矛盾之處，來顯示佛果的本體是常住不變的。即使知道佛果是常住的，外道也會說有常住的東西。第二，解釋『常』和『我』這兩個名稱，原本屬於佛，卻被外道竊取了。現在解釋其中的真假，真正的常就是佛法的涅槃，它的本體是常住的，常住就是法性。但是過去所說的涅槃，也說是法性，兩個教派既然相同，就需要加以辨析。所以第三，區分過去和現在這兩個名稱，都說明的是法性，但是所說明的內容不同。過去所說的法性，只是指單純的寂滅，現在所說的法性，是常住而具有妙有的，極果的本體是圓滿的，具備三歸依的功德。所以第四，勸勉修行人，使他們歸依佛法。有什麼不同呢？確實知道佛果的本體是常住的，但是就事相上來說是寂滅的。就像外道，也有空洞的言論，都沒有實際的驗證。執著于言論的人，無法讓人信服。希望佛陀能夠解釋，使真假能夠明確。智秀說，下面是第二層意思，舉例來強調佛果的珍貴。如果佛果和世間法一樣都不顯現，那麼就應該都是無常的。 佛告訴迦葉（佛陀的十大弟子之一）：譬如一位長者（有智慧和德行的人）。 僧亮說，佛果不是常住顯現的，那麼它的軌跡就難以辨別。所以用譬喻來解釋這個問題。這個譬喻中有四層含義。第一，譬喻佛在世的時候，讀誦佛經，領會其中的旨意，修成佛果。第二，譬喻佛剛入滅的時候，得到佛的遺法，但是不理解其中的深刻含義，仍然可以得到人天的福報。第三，譬喻自己有智慧，但是沒有慈悲心，想要自己解脫，但是不理解究竟的道理，不能成就佛果。第四，追求常住之心，於是產生邪見。邪見多的人，就會失去人天的福報，邪見少的人，就不會失去。長者譬喻佛。
【English Translation】 English version: Now I will explain the causes and effects understood by the insiders. First, a question is raised: Is the Buddha-fruit permanent? If the Buddha-fruit is not constantly manifest, how can it be distinguished from worldly dharmas? 'Nature' refers to other doctrines that consider the primordial beginning (the initial state of the universe) as the nature of the world. Fa Yao said, 'The constant principle of the Tathagata (another name for Buddha) has been clearly explained before, but based on the state of the Tathagata entering Nirvana today, it seems to be false and unreal, then it is no different from what the world says. If there is no way to distinguish the differences, it will cause many people to have doubts. Therefore, this question is raised so that the truth and falsehood can be clearly distinguished.' Seng Zong said, 'In the part answering the Buddha-fruit, there are four chapters. First, through the contradiction between words and actions, it is shown that the essence of the Buddha-fruit is permanent. Even if it is known that the Buddha-fruit is permanent, external paths will also say that there are permanent things. Second, the names 'permanent' and 'self' are explained, which originally belonged to the Buddha, but were stolen by external paths. Now explain the truth and falsehood of them. The true permanence is the Nirvana of the Buddha-dharma, its essence is permanent, and permanence is the Dharma-nature. But the Nirvana mentioned in the past also said it was Dharma-nature. Since the two teachings are the same, they need to be analyzed. Therefore, third, distinguish the two names of the past and the present, both of which explain the Dharma-nature, but the content explained is different. The Dharma-nature mentioned in the past only refers to simple extinction, and the Dharma-nature mentioned now is permanent and has wonderful existence. The essence of the ultimate fruit is complete and possesses the merits of the Three Refuges. Therefore, fourth, encourage practitioners to take refuge in the Buddha-dharma. What is the difference? Indeed, it is known that the essence of the Buddha-fruit is permanent, but in terms of phenomena, it is extinction. Like external paths, there are also empty words, and there is no actual verification. Those who are attached to words cannot convince people. I hope the Buddha can explain so that the truth and falsehood can be clarified.' Zhi Xiu said, 'The following is the second meaning, citing examples to emphasize the preciousness of the Buddha-fruit. If the Buddha-fruit is not manifest like worldly dharmas, then they should all be impermanent.' The Buddha told Kashyapa (one of the Buddha's ten great disciples): 'For example, an elder (a person with wisdom and virtue).' Seng Liang said, 'If the Buddha-fruit is not constantly manifest, then its traces are difficult to identify. Therefore, metaphors are used to explain this problem. There are four levels of meaning in this metaphor. First, the metaphor of the Buddha when he was in the world, reading the Buddhist scriptures, understanding the meaning, and cultivating to become a Buddha. Second, the metaphor of when the Buddha first entered Nirvana, obtaining the Buddha's legacy, but not understanding the profound meaning, can still obtain the blessings of humans and gods. Third, the metaphor of oneself having wisdom, but not having compassion, wanting to liberate oneself, but not understanding the ultimate truth, cannot achieve the Buddha-fruit. Fourth, pursuing the heart of permanence, and then generating wrong views. Those with many wrong views will lose the blessings of humans and gods, and those with few wrong views will not lose them. The elder is a metaphor for the Buddha.'
也。寶亮所釋。與此同。唯合第四。為第三耳。僧宗開第四譬。為第五。
多有諸牛。
案。僧亮曰。經藏也。牛出五味。經生五果也。
同共一群。
案。僧亮曰。歸一解脫也。僧宗曰。雖復十二部中。理味有異。然同一佛說也。
付放牧人。
案。僧亮曰。弘通菩薩。
令逐水草。
案。僧亮曰。受學弟子。
唯為醍醐不求乳酪。
案。僧亮曰。所謂諸佛為一大事因緣。出於世也。法瑤曰。人天為乳酪。二乘為生蘇。菩薩為熟蘇。唯佛為醍醐耳。
彼牧牛者構已自食。
案。僧亮曰。讀誦得旨。
長者命終。
案。僧亮曰。佛涅槃也。此下第二譬也。
所有諸牛悉為群賊之所抄掠。
案。僧亮曰。凡夫不從經旨取解。喻之抄掠也。法瑤曰。外道盜竊遺余經法。謂之抄掠也。寶亮曰。雖復受持。捉相心強。多諸雜偽。不得真理。
賊得牛已無有婦女。
案。道生曰。作醍醐者。本是婦女所能。若從其受。必有成理。今云無者。譬無弘通之近。賢聖善友。所以無成。
即自構將得已而食。
案。道生曰。凡夫橫取。凡有三焉。此其一也。雖復無師。藉以讀誦之善。或受人天。而計之為
【現代漢語翻譯】 現代漢語譯本 也。寶亮的解釋與此相同，只是將第四譬喻合併爲第三譬喻罷了。僧宗將原本的第四譬喻作為第五譬喻。
多有諸牛。
案：僧亮說，這是指經藏（Jingzang，Buddhist scriptures）。牛能產出五味，經能產生五果。
同共一群。
案：僧亮說，這是歸於一解脫（yijietuo，one liberation）。僧宗說，即使在十二部經（shierbujing，twelve categories of Buddhist scriptures）中，道理和意味有所不同，但都出自佛陀的教說。
付放牧人。
案：僧亮說，這是指弘揚佛法的菩薩（Pusa，Bodhisattva）。
令逐水草。
案：僧亮說，這是指接受教導的弟子。
唯為醍醐不求乳酪。
案：僧亮說，這正是所謂的諸佛（zhufu，Buddhas）爲了一大事因緣（yidashiyinyuan，one great cause and condition）而出現於世。法瑤說，人天（rentian，humans and devas）是乳酪，二乘（ercheng，two vehicles of Śrāvakayāna and Pratyekabuddhayāna）是生蘇，菩薩是熟蘇，只有佛才是醍醐。
彼牧牛者構已自食。
案：僧亮說，這是指讀誦佛經並領會其旨意。
長者命終。
案：僧亮說，這是指佛陀涅槃（Niepan，Nirvana）。以下是第二個譬喻。
所有諸牛悉為群賊之所抄掠。
案：僧亮說，凡夫（fanfu，ordinary people）不按照經文的旨意去理解，就像被抄掠一樣。法瑤說，外道（waidao，non-Buddhist religions）盜竊遺留的經法，就叫做抄掠。寶亮說，即使受持佛法，但執著于表相，心中雜念很多，無法得到真正的道理。
賊得牛已無有婦女。
案：道生說，製作醍醐（tihu，the best of flavors）原本是婦女所能做的事情，如果向她們學習，必定能夠成功。現在說沒有婦女，比喻沒有弘揚佛法的賢聖善友（xianshengshanyou，wise and virtuous friends）在身邊，所以無法成功。
即自構將得已而食。
案：道生說，凡夫橫加取用，總共有三種情況，這是其中的一種。即使沒有老師，憑藉讀誦佛經的善行，或者接受人天的福報，就認為自己已經理解了。
【English Translation】 English version Also. Bao Liang's interpretation is the same as this, only combining the fourth analogy into the third. Monk Zong takes the original fourth analogy as the fifth.
There are many cows.
Commentary: Monk Liang said, this refers to the Jingzang (Jingzang, Buddhist scriptures). Cows produce the five flavors; scriptures produce the five fruits.
Together in one herd.
Commentary: Monk Liang said, this is returning to one liberation (yijietuo, one liberation). Monk Zong said, even within the twelve categories of scriptures (shierbujing, twelve categories of Buddhist scriptures), the principles and meanings may differ, but they all come from the Buddha's teachings.
Entrusted to a herdsman.
Commentary: Monk Liang said, this refers to Bodhisattvas (Pusa, Bodhisattva) who propagate the Dharma.
Instructing them to follow water and grass.
Commentary: Monk Liang said, this refers to disciples who receive teachings.
Only seeking ghee, not seeking milk or cheese.
Commentary: Monk Liang said, this is precisely what is meant by the Buddhas (zhufu, Buddhas) appearing in the world for one great cause and condition (yidashiyinyuan, one great cause and condition). Fa Yao said, humans and devas (rentian, humans and devas) are milk and cheese, the two vehicles (ercheng, two vehicles of Śrāvakayāna and Pratyekabuddhayāna) are shengsu (fresh cream), Bodhisattvas are shusu (cooked cream), and only the Buddha is ghee.
That herdsman milks them and eats it himself.
Commentary: Monk Liang said, this refers to reading and reciting the scriptures and understanding their meaning.
The elder dies.
Commentary: Monk Liang said, this refers to the Buddha's Nirvana (Niepan, Nirvana). The following is the second analogy.
All the cows are plundered by a band of thieves.
Commentary: Monk Liang said, ordinary people (fanfu, ordinary people) not understanding according to the scriptures' meaning is like being plundered. Fa Yao said, non-Buddhist religions (waidao, non-Buddhist religions) stealing the remaining scriptures is called plundering. Bao Liang said, even if one upholds the Dharma, if one clings to appearances and has many mixed thoughts, one cannot obtain the true principle.
The thieves obtain the cows but have no women.
Commentary: Dao Sheng said, making ghee (tihu, the best of flavors) was originally something women could do. If one learns from them, one will surely succeed. Now, saying there are no women is like saying there are no wise and virtuous friends (xianshengshanyou, wise and virtuous friends) who propagate the Dharma nearby, so there is no success.
They milk them themselves and eat what they get.
Commentary: Dao Sheng said, ordinary people forcefully taking things have three situations, and this is one of them. Even without a teacher, relying on the merit of reading and reciting the scriptures, or receiving the blessings of humans and devas, they think they have already understood.
福。橫之一。僧亮曰。去聖曰近。由得人天資也。法瑤曰。雖無出要。亦得少善。譬構將也。寶亮曰。雖無慧方便。非不以相心受持。
爾時群賊各相謂言(至)名為世間第一上味。
案。僧亮曰。第三譬也。知經大意。以人天漸進。終期為佛也。何方得之者。自知無解無方便也。僧宗曰。雖得常名。不解趣常之實。
我等無器。
案。僧亮曰。菩薩以大悲為器。忘身濟物。自審無之法也。法瑤曰。不知求涅槃之方也。曇濟曰。慈戒為萬行之器。自知無也。僧宗曰。謂此身非受道器也。
設使得乳無安置處。
案。僧亮曰。謂設得人天。非求佛之因也。僧宗曰。既云假設。則無得理也。非唯二乘無漏不可。而辨設行地之善。亦非所辨也。智秀曰。非唯無安涅槃極果之處。設得微善如乳。亦無正信之器。為其本也。
復共相謂唯有皮囊可以盛之。
案。僧亮曰。欲學聲聞受身。如皮囊受水。不盛醍醐也。法瑤曰。雖知涅槃方便。而有讀誦之善。非正解唯得人天。
雖有盛處不知攢搖。
案。僧亮曰。攢譬思慧。搖譬修慧。雖自求度。而不生二慧也。僧宗曰。正是無方便之說也。上來諸句。未若此顯。但保著人天。不知推求。更有勝此者也。寶亮曰。雖復
【現代漢語翻譯】 現代漢語譯本： 『福。橫之一。』僧亮說：『離聖人近了，是因為得到了人天的資助。』法瑤說：『即使沒有超出要義，也能得到少許善報，就像構築房屋的工匠一樣。』寶亮說：『即使沒有智慧方便，也不是不以相好之心受持。』
『爾時群賊各相謂言(至)名為世間第一上味。』
案。僧亮說：『這是第三個比喻。』瞭解經文的大意，是爲了讓人天逐漸進步，最終成為佛。『何方得之者』，是說自己知道沒有解脫的方法和方便。僧宗說：『即使得到了常名，也不瞭解趨向常樂的真實。』
『我等無器。』
案。僧亮說：『菩薩以大悲為器，忘記自身來救濟眾生，這是自審沒有這種能力的方法。』法瑤說：『不知道尋求涅槃的方法。』曇濟說：『慈戒是萬行的器皿，自知沒有。』僧宗說：『認為這個身體不是接受佛法的器皿。』
『設使得乳無安置處。』
案。僧亮說：『是說即使得到了人天福報，也不是求佛的因。』僧宗說：『既然說是假設，就沒有得到的道理。』不僅二乘（聲聞和緣覺）的無漏功德不可得，而且辨別假設的善行，也不是所能辨別的。智秀說：『不僅沒有安置涅槃極果的地方，即使得到像乳汁一樣微小的善，也沒有正信的器皿來承載，這是根本原因。』
『復共相謂唯有皮囊可以盛之。』
案。僧亮說：『想要學習聲聞乘，接受身體就像用皮囊盛水，不能盛放醍醐。』法瑤說：『即使知道涅槃的方便，也有讀誦經典的善行，但不是真正的解脫，只能得到人天福報。』
『雖有盛處不知攢搖。』
案。僧亮說：『攢譬如思慧，搖譬如修慧。』即使自己尋求解脫，也不生起思慧和修慧。僧宗說：『這正是沒有方便之說。』上面這些句子，沒有這句明顯。只是保持著人天福報，不知道推求，還有比這更好的。寶亮說：『即使』
【English Translation】 English version: 『Fu (福, blessing). Heng Zhi Yi (橫之一, one of the strokes in Chinese characters).』 Seng Liang said: 『Being close to the saints is due to obtaining the support of humans and devas (天, celestial beings).』 Fa Yao said: 『Even without exceeding the essentials, one can obtain a little good, like a craftsman constructing a house.』 Bao Liang said: 『Even without wisdom and skillful means, it is not that one does not receive and uphold with a mind of auspicious marks.』
『At that time, the group of thieves said to each other (to) called the world's first supreme flavor.』
Annotation: Seng Liang said: 『This is the third analogy.』 Understanding the general meaning of the sutra is for gradually progressing humans and devas, ultimately aiming to become a Buddha. 『He Fang De Zhi Zhe (何方得之者, how to obtain it)』 means knowing that one has no method or skillful means for liberation. Seng Zong said: 『Even if one obtains the name of permanence, one does not understand the reality of moving towards permanence.』
『We have no vessel.』
Annotation: Seng Liang said: 『Bodhisattvas (菩薩, enlightened beings) take great compassion as their vessel, forgetting themselves to save beings; this is the method of self-examination to see if one lacks this.』 Fa Yao said: 『Not knowing the method of seeking Nirvana (涅槃, liberation).』 Tan Ji said: 『Loving-kindness and precepts are the vessels for all practices; knowing oneself to be without them.』 Seng Zong said: 『Considering this body not to be a vessel for receiving the Dharma (法, teachings).』
『Suppose one obtains milk but has no place to put it.』
Annotation: Seng Liang said: 『It means that even if one obtains the blessings of humans and devas, it is not the cause for seeking Buddhahood.』 Seng Zong said: 『Since it is said to be a supposition, there is no reason to obtain it.』 Not only are the non-outflow virtues of the two vehicles (聲聞, Śrāvaka and 緣覺, Pratyekabuddha) unobtainable, but also distinguishing hypothetical good deeds is not what can be distinguished. Zhi Xiu said: 『Not only is there no place to put the ultimate fruit of Nirvana, but even if one obtains a small amount of good like milk, there is no vessel of right faith to hold it; this is the root cause.』
『They said to each other that only a leather bag could hold it.』
Annotation: Seng Liang said: 『Wanting to learn the Śrāvaka vehicle, accepting the body is like using a leather bag to hold water, which cannot hold ghee (醍醐, the finest part of milk).』 Fa Yao said: 『Even if one knows the skillful means of Nirvana, and has the good of reciting scriptures, it is not true liberation, but only obtaining the blessings of humans and devas.』
『Although there is a place to hold it, one does not know how to gather and shake it.』
Annotation: Seng Liang said: 『Gathering is like thinking-wisdom, and shaking is like cultivating-wisdom.』 Even if one seeks liberation oneself, one does not generate thinking-wisdom and cultivating-wisdom. Seng Zong said: 『This is precisely the saying of having no skillful means.』 The sentences above are not as clear as this one. One only maintains the blessings of humans and devas, and does not know how to seek further; there is something better than this. Bao Liang said: 『Even if』
欲行小乘。不知作假名法空觀行。
漿猶難得況復生蘇。
案。道生曰。精純成蘇。余汁為漿。二乘成道。身則是余。茍不解常。乖此遠矣。橫之二也。僧亮曰。向果譬漿。得果譬蘇。既無二慧得之。與向皆不成也。法瑤曰。既不知解說之攢搖。世俗之善。猶尚難得。況二乘果乎。曇濟曰。聲聞向中七方便。譬漿也。僧宗曰。初地至七地。如生蘇。八地至十地。如熟蘇。漿非五味之限。今明既不知攢。求勝出之善。乃至住前凡夫。有漏之善。尚不可得。豈況上住真味。生蘇當可得耶。寶亮曰。信首五根亦不立。
爾時諸賊以醍醐故加之以水。
案。僧亮曰。此第四譬也。求常不已。遂生邪見也。法瑤曰。雖知此經。能得常果。而不能知常之所在。更說種種常法。謂加之以水也。僧宗曰。第四譬也。醍醐為物。其質甚清。欲速得故。加水令清。是則清色相似。其味則殊。雖知涅槃是常樂法。欲速得故。乃計此身即是常樂。名同而實異也。譬加以水。則損雜血之乳。若計身為我。則損人天之善也。寶亮曰。此下第三譬。悉起諸耶見也。
以水多故乳酪醍醐一切俱失。
案。道生曰。又謂經得常住勝解。而不識之。更說種種耶常之法。常耶既增。壞本常味。五時俱失。橫之三也。僧亮
【現代漢語翻譯】 現代漢語譯本 想要修行小乘，卻不知道如何修習假名法空觀。
（如果）漿都難以得到，更何況是生蘇（比漿更濃的乳製品）。
案：道生說，精純的乳汁製成蘇，剩餘的汁液為漿。二乘（聲聞乘和緣覺乘）成就道果，其身就像是剩餘的汁液。如果不能理解常（永恒不變的真如），那就相去甚遠了。這是橫說的第二種情況。僧亮說，趨向果位的修行譬如漿，得到果位譬如蘇。既然沒有二慧（空慧和俗慧）來獲得果位，那麼趨向果位的修行和最終的果位都不能成就。法瑤說，既然不知道如何運用解說和積累世俗的善行，那麼世俗的善行尚且難以得到，更何況是二乘的果位呢？曇濟說，聲聞乘趨向果位的七方便（七種修行方法），譬如漿。僧宗說，初地到七地菩薩，如同生蘇；八地到十地菩薩，如同熟蘇。漿不在五味（乳、酪、生蘇、熟蘇、醍醐）之列。現在說明，既然不知道如何積累，想要追求勝妙的善行，乃至安住于凡夫位之前，有漏的善行尚且不可得，又怎麼能得到上乘安住的真味，生蘇呢？寶亮說，信等五根（信根、精進根、念根、定根、慧根）也無法建立。
這時，那些盜賊因為想要得到醍醐（最上等的乳製品），反而往裡面加水。
案：僧亮說，這是第四個比喻。追求常（永恒不變的真如）而不得，於是產生邪見。法瑤說，雖然知道這部經能夠得到常果（永恒不變的果位），卻不能知道常的所在，反而說種種常法，這就是往裡面加水。僧宗說，這是第四個比喻。醍醐這種東西，其性質非常清澈。想要快速得到它，就往裡面加水使它看起來清澈。這樣一來，清澈的顏色是相似的，但味道卻不同。雖然知道涅槃是常樂法，想要快速得到它，就認為這個身體就是常樂。名稱相同而實質不同，譬如往裡面加水，就會損害乳汁的純正。如果認為身體就是我，就會損害人天乘的善行。寶亮說，這以下是第三個比喻，全部生起各種邪見。
因為水加得太多，乳、酪、醍醐全部都失去了。
案：道生說，又認為從經中得到了常住的殊勝理解，卻不能認識它，反而說種種邪常之法。常和邪見增長，破壞了本來的常味，五時（乳、酪、生蘇、熟蘇、醍醐）全部都失去了。這是橫說的第三種情況。僧亮
【English Translation】 English version Desiring to practice Hinayana (Small Vehicle), but not knowing how to cultivate the contemplation of emptiness through provisional names (假名法空觀).
Even 'jiang' (漿, thin milk or whey) is difficult to obtain, how much more so 'shengsu' (生蘇, clarified butter or fresh cream)?
Note: Daosheng said, 'Pure milk becomes 'su' (蘇), the remaining liquid is 'jiang' (漿). The two vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) achieve the fruit of the path, their bodies are like the remaining liquid. If one does not understand 'chang' (常, permanence or the eternal true nature), then one is far from it.' This is the second type of deviation. Sengliang said, 'The path towards the fruit is like 'jiang' (漿), obtaining the fruit is like 'su' (蘇). Since there is no dual wisdom (二慧, wisdom of emptiness and conventional wisdom) to obtain it, both the path and the fruit are not achieved.' Fayao said, 'Since one does not know how to use explanations and accumulate worldly good deeds, even worldly good deeds are difficult to obtain, how much more so the fruit of the two vehicles?' Tanji said, 'The seven expedient means (七方便) in the path of the Śrāvakas are like 'jiang' (漿).' Sengzong said, 'The first to seventh Bhumis (地, stages of a Bodhisattva) are like 'shengsu' (生蘇), the eighth to tenth Bhumis are like 'shusu' (熟蘇, ripened butter). 'Jiang' (漿) is not within the limits of the five flavors (乳, 酪, 生蘇, 熟蘇, 醍醐, milk, curd, fresh cream, ripened butter, ghee). Now it is clear that since one does not know how to accumulate, seeking superior good deeds, even the leaky good deeds of ordinary people before dwelling in the path are unattainable, how can one obtain the true flavor of the upper dwelling, 'shengsu' (生蘇)?' Baoliang said, 'The five roots of faith (信根, 精進根, 念根, 定根, 慧根, faith, diligence, mindfulness, concentration, wisdom) are also not established.'
At that time, the thieves added water because of 'tihu' (醍醐, ghee).
Note: Sengliang said, 'This is the fourth analogy. Seeking permanence (常) without end, one then generates wrong views.' Fayao said, 'Although knowing that this sutra can obtain the fruit of permanence (常果), one cannot know where permanence is located, and further speaks of various permanent dharmas, which is called adding water.' Sengzong said, 'This is the fourth analogy. 'Tihu' (醍醐) as a substance, its quality is very clear. Wanting to obtain it quickly, one adds water to make it clear. In this way, the clear color is similar, but the taste is different. Although knowing that Nirvana is the Dharma of permanence and bliss, wanting to obtain it quickly, one then considers this body to be permanence and bliss. The name is the same but the substance is different, like adding water, which damages the purity of the milk. If one considers the body to be 'I' (我), then one damages the good deeds of humans and devas.' Baoliang said, 'Below is the third analogy, all arising from various wrong views (耶見).'
Because too much water was added, the milk, curd, and 'tihu' (醍醐) were all lost.
Note: Daosheng said, 'Again, thinking that one has obtained a superior understanding of permanence from the sutra, but not recognizing it, one further speaks of various wrong and permanent dharmas. As permanence and wrong views increase, the original taste of permanence is destroyed, and all five flavors (乳, 酪, 生蘇, 熟蘇, 醍醐, milk, curd, fresh cream, ripened butter, ghee) are lost.' This is the third type of deviation. Sengliang
曰。耶見多者。能斷善根。人天俱失。少者由信因果也。法瑤曰。加以倒常之水。壞真常故。五味失也。僧宗曰。第五譬。遂斷善根。乃至人天因果頓失也。
凡夫亦爾雖有善法皆是如來正法之餘。
案。道生曰。合譬也。佛經令人得戒定智慧。斯三法者。本是得佛之要道也。彼以取世樂故。失本為余也。取世樂故。為棄也。
何以故如來世尊入涅槃后(至)如彼諸賊劫掠群牛。
案。道生曰。本不應取。以世樂而取。謂之為盜竊也。僧亮曰。合第二譬也。
諸凡夫人雖復得是戒定智慧無有方便不能解脫。
案。道生曰。不解戒定智。為常住解脫因義。故不解解說。合二橫也。
以是義故不能獲得(至)不知方便亡失醍醐。
案。僧亮曰。合第三第四。無方便譬也。寶亮曰。自凡夫亦爾。至此。合第二譬。
又如群賊為醍醐故(至)如彼群賊不得醍醐。
案。僧亮曰。此別合上第三譬。上云。多水未被合也。何者。夫耶見有輕重。重者。說無因果。人天都失。輕者。謬計涅槃。或得人天也。僧宗曰。此乃舉第四譬。而先合第五譬也。寶亮曰。此合第三譬也。闕不合初耳。
是諸凡夫有少梵行(至)如彼群賊加水之乳。
案。道生曰。雖更
加常。未斷善根者。猶以少善。生欲界天。合三橫也。
而是凡夫實不知因(至)雖復說之而實不知。
案。道生曰。尚不知世善。故生天。豈知歸三寶耶。僧亮曰。是加水之中。小加者也。不知因修梵行者。人天近因。尚不能知。況出世常因。而能知耶。僧宗曰。修少梵行。受少樂者。合自構而食也。如彼群賊。加水之乳。更舉第四譬也。而是凡夫。實不能知。因少梵行者。即是加水也。因名所以。既計身為常。豈達真常所以也。寶亮曰。此下釋教也。昔唱外道生天。謂言用耶見為因。今釋云。非是因耶見作因。乃是昔日供養父母。有孝敬之善。為因故也。外道既不知此理。豈知出生死之路。橫計顛倒。以成大耶。
是故如來出世之後(至)群賊退散牛無損命。
案。道生曰。后佛出世。說真常也。僧亮曰。譬后佛出生也。凡夫橫求。理本常存。三世諸佛。同共一道也。僧宗曰。上五譬。明外道竊得常名。而無常實。今明常名。始終還於佛也。前合譬已竟。此義生耳。
時轉輪王即以諸牛(至)一切眾生無有患苦。
案。僧宗曰。明釋迦出也。還以常法。付菩薩。
法轉輪王出現世時(至)善說世法及出生法。
案。道生曰。善說世善。所以得常住之義。況出世
【現代漢語翻譯】 現代漢語譯本 加常（增加常見的事）。未斷善根者（沒有斷絕善的根源的人），仍然憑藉少量的善行，可以生到欲界天（佛教宇宙觀中位於色界之下的天界）。這符合三種橫逆的情況。 而是凡夫實際上不知道因果（從略）即使告訴他們，實際上也不知道。 按道生（僧人名）的說法：尚且不知道世間的善行，所以才生到天界，怎麼會知道歸依三寶呢？僧亮（僧人名）說：這是在水中稍微加了一點東西的情況。不知道通過修行梵行（清凈的行為）可以獲得人天果報的，連這種近在眼前的因果都不能知道，更何況是出世間的常因呢？僧宗（僧人名）說：修行少量的梵行，享受少量的快樂，這符合自己挖掘食物來吃的情況。就像那些盜賊，在牛奶中摻水。這是舉的第四個譬喻。而這些凡夫，實際上不能知道，因為少量的梵行，就好像在牛奶中摻水一樣。因為執著名相，既然認為自身是常住不變的，怎麼能通達真常的道理呢？寶亮（僧人名）說：這以下是解釋教義。過去外道宣揚生天，說是用邪見作為原因。現在解釋說，不是因為邪見作為原因，而是因為過去供養父母，有孝敬的善行，作為原因的緣故。外道既然不知道這個道理，怎麼會知道出生死輪迴的道路呢？橫加揣測，顛倒錯亂，以至於鑄成大錯。 所以如來（佛的稱號）出世之後（從略）盜賊退散，牛沒有受到損害。 按道生（僧人名）的說法：後來的佛出世，宣說真常的道理。僧亮（僧人名）說：譬如後來的佛出生。凡夫橫加求索，真理本來就常存。三世諸佛，共同遵循一條道路。僧宗（僧人名）說：前面五個譬喻，說明外道竊取了常這個名號，卻沒有常的實質。現在說明常這個名號，始終還是屬於佛的。前面合譬已經結束，這是義理的生髮。 當時轉輪王（擁有統治世界的理想君王）就用這些牛（從略）一切眾生沒有患病痛苦。 按僧宗（僧人名）的說法：說明釋迦牟尼佛出世。還是用常法，交付給菩薩。 法轉輪王（以佛法教化眾生的理想君王）出現在世間時（從略）善於宣說世間法和出世間法。 按道生（僧人名）的說法：善於宣說世間的善法，所以才能得到常住的意義，更何況是出世間的法呢？
【English Translation】 English version 'Adding to the common.' Those who have not severed their roots of goodness, still by means of a little goodness, can be born in the Desire Realm Heaven (a heaven in Buddhist cosmology below the Form Realm). This accords with the three kinds of adversities. 'But these ordinary people truly do not know the cause (omitted) even if it is explained to them, they truly do not know.' According to Daosheng (name of a monk): They still do not know worldly goodness, so they are born in the heavens. How would they know to take refuge in the Three Jewels? Sengliang (name of a monk) said: This is like adding a little something to water. Those who do not know that cultivating pure conduct (Brahma-conduct) can lead to human and heavenly rewards, cannot even know this immediate cause. How much less can they know the constant cause of transcending the world? Sengzong (name of a monk) said: Cultivating a little Brahma-conduct and receiving a little happiness accords with digging for food to eat oneself. Like those thieves, adding water to milk. This is the fourth analogy. And these ordinary people truly cannot know, because a little Brahma-conduct is like adding water to milk. Because they cling to names and forms, since they consider the self to be permanent, how can they understand the principle of true permanence? Baoliang (name of a monk) said: The following explains the teachings. In the past, externalists proclaimed birth in the heavens, saying that it was caused by wrong views. Now it is explained that it is not wrong views that cause it, but rather the past offering to parents, having the goodness of filial piety, that is the cause. Since externalists do not know this principle, how would they know the path to escape birth and death? They make wild guesses, reversing and confusing things, to the point of making great mistakes. 'Therefore, after the Tathagata (title of a Buddha) appears in the world (omitted) the thieves retreat, and the cow is not harmed.' According to Daosheng (name of a monk): The later Buddha appears in the world and proclaims the principle of true permanence. Sengliang (name of a monk) said: It is like the later Buddha being born. Ordinary people seek wildly, but the truth is inherently constant. The Buddhas of the three times all follow the same path. Sengzong (name of a monk) said: The previous five analogies explain that externalists steal the name of permanence, but do not have the substance of permanence. Now it is explained that the name of permanence ultimately belongs to the Buddha. The previous analogies have ended, and this is the arising of the meaning. 'At that time, the Wheel-Turning King (an ideal monarch who rules the world) then used these cows (omitted) all sentient beings have no suffering or pain.' According to Sengzong (name of a monk): This explains Shakyamuni Buddha's appearance in the world. He still uses the constant Dharma and entrusts it to the Bodhisattvas. 'When the Dharma Wheel-Turning King (an ideal monarch who teaches sentient beings with the Buddha's teachings) appears in the world (omitted) he is good at explaining worldly Dharma and transworldly Dharma.' According to Daosheng (name of a monk): He is good at explaining worldly goodness, so he can attain the meaning of permanence, how much more so with transworldly Dharma?
乎。凡夫既舍。佛得持還也。
為眾生故令諸菩薩隨而演說。
案。道生曰以付菩薩。使得常解。道兼天下。
菩薩摩訶薩既得醍醐(至)所謂如來常樂我凈。
案。僧宗曰。合有二意。前合賊散。后合付菩薩也。
以是義故善男子(至)要是如來非是余法。
案。道生曰。以上來而言之。常法虛實。居然有在也。智秀曰。結答難也。
迦葉應當如是知如來身(至)隨我所行至我至處。
案。智秀曰。勸受持也。
善男子若有修習如是二字(至)即是諸佛之法性也。
案。道生曰。法者。無復非法之義也。性者。真極無變之義也。即真而無變。豈有滅耶。今言滅是法性。蓋無所滅耳。僧亮曰。菩薩通達法性。成佛涅槃。法性無滅。涅槃常住。此說內行果上義也。凡夫不解空。故不得涅槃。以空證涅槃也。寶亮曰。此下第三證佛果之地。以法性為壽命故。所以長遠也。有人解此滅相。為斷滅之滅。謂之不然。何者。下文結句云。即是諸佛之法性也。豈是斷滅之辭乎。今釋云。若能安此二字為寂滅者。佛於此人。真入伊字涅槃。應言。何以故即法性也。
迦葉菩薩白佛言世尊(至)我今云何當知是義。
案。道生曰。向云滅是法性。似若丈六
【現代漢語翻譯】 凡夫已經捨棄了（煩惱），佛所證得的（功德）還能退還嗎？
爲了眾生的緣故，讓諸位菩薩隨順（佛的教導）而演說。
按道生的說法，（這是佛）將（教法）交付給菩薩，使他們能夠經常理解。（佛的）道遍及天下。
菩薩摩訶薩既然得到了醍醐（最好的教法），（就能證得）所謂的如來常樂我凈。
按僧宗的說法，這裡包含兩種含義。前面是（如來）破斥（外道），後面是（如來）將（教法）交付給菩薩。
因為這個緣故，善男子，（要知道）這一定是如來（所證得的），而不是其他的法。
按道生的說法，從以上所說的來看，常法（真常之法）的虛實，顯然是存在的。智秀說，這是總結回答（前面的）疑問。
迦葉（Kasyapa，佛陀的弟子）應當這樣瞭解如來之身，（要）隨我所行，到達我所到達之處。
按智秀的說法，這是勸勉（人們）接受和奉持（佛法）。
善男子，如果有人修習這兩個字（常、樂），那就是諸佛的法性啊。
按道生的說法，法，是沒有非法之義的。性，是真極無變之義的。既然是真而無變，怎麼會有滅呢？現在說滅是法性，大概是沒有什麼可以滅的吧。僧亮說，菩薩通達法性，成就佛果涅槃，法性沒有滅，涅槃是常住的。這是說內行果上的意義。凡夫不理解空性，所以不能證得涅槃，因為通過空性才能證得涅槃。寶亮說，這以下是第三個證明佛果之地，因為以法性為壽命，所以（佛的壽命）長遠。有人將這個滅相，理解為斷滅之滅，我認為不是這樣的。為什麼呢？下文總結說，『即是諸佛之法性也』，怎麼會是斷滅之辭呢？現在解釋說，如果能夠安住這兩個字為寂滅，佛對於這個人，就真正進入伊字涅槃。應該說，為什麼呢？因為（這兩個字）就是法性啊。
迦葉菩薩（Kasyapa Bodhisattva）對佛說，世尊，我現在應當如何才能明白這個道理呢？
按道生的說法，前面說滅是法性，好像（佛的）丈六（金身）
【English Translation】 Has the Buddha been able to take back what the ordinary person has relinquished?
For the sake of sentient beings, cause all Bodhisattvas to follow and expound.
According to Daosheng, (the Buddha) entrusts (the Dharma) to the Bodhisattvas, enabling them to constantly understand. The Way encompasses all under heaven.
Since the Bodhisattva-Mahasattva has obtained the ghee (the best teaching), (they can attain) the so-called 'Tathagata's permanence, bliss, self, and purity'.
According to Sengzong, there are two meanings here. The former is (the Tathagata) refuting (the heretics), and the latter is (the Tathagata) entrusting (the Dharma) to the Bodhisattvas.
For this reason, good man, (know that) this must be what the Tathagata (has attained), and not other dharmas.
According to Daosheng, from what has been said above, the reality and unreality of the permanent Dharma (the Dharma of true permanence) are clearly present. Zhixiu said, this is a summary answer (to the previous) questions.
Kasyapa (Kasyapa, Buddha's disciple) should know the body of the Tathagata in this way, (you should) follow where I go, and arrive where I arrive.
According to Zhixiu, this is encouraging (people) to accept and uphold (the Dharma).
Good man, if someone cultivates these two words (permanence, bliss), that is the Dharma-nature of all Buddhas.
According to Daosheng, 'Dharma' means there is no meaning of 'non-Dharma'. 'Nature' means the meaning of 'true, ultimate, and unchanging'. Since it is true and unchanging, how can there be extinction? Now saying that extinction is Dharma-nature, probably there is nothing that can be extinguished. Sengliang said, Bodhisattvas understand the Dharma-nature, attain Buddhahood and Nirvana, the Dharma-nature does not extinguish, Nirvana is permanent. This is speaking of the meaning of inner practice and its result. Ordinary people do not understand emptiness, so they cannot attain Nirvana, because Nirvana is attained through emptiness. Baoliang said, what follows is the third proof of the ground of Buddhahood, because Dharma-nature is taken as life, so (the Buddha's life) is long and far-reaching. Some people interpret this aspect of extinction as annihilation, which I think is not the case. Why? The concluding sentence below says, 'That is the Dharma-nature of all Buddhas', how could it be a statement of annihilation? Now I explain, if one can settle these two words as quiescence, the Buddha truly enters the 'I' Nirvana for this person. It should be said, why? Because (these two words) are the Dharma-nature.
Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha, World Honored One, how should I now understand this meaning?
According to Daosheng, earlier it was said that extinction is Dharma-nature, as if (the Buddha's) sixteen-foot (golden body)
猶存。丈六若實。故是非法中出也。法性無有非法。何有丈六哉。身與法性。不可得並。而有身所未了也。僧亮曰。執方便為難也。真極無變。謂之法性。必捨身智。然後是耳。今身既不滅。復言是性。霜炎之理。二不俱存。云何當得知是義也。法瑤曰。向言涅槃是佛法性。似若都滅涅槃是法性也。今欲明法性乃是法身常住體也。夫法性者。即是法身者。若以滅盡。為法性者。則為無所有。豈有法身乎。若有法身者。則非滅盡。何有法性乎。二事不得並也。僧宗曰。此第二文也。今教所明法性者。謂圓果無非。故稱法。體不可改。故稱性。而名與昔同事須料簡也。
佛告迦葉善男子汝今不應(至)夫法性者無有滅也。
案。道生曰。法性照圓。理實常存。至於應感。豈暫廢耶。僧亮曰。推本以證末。是則有為。橫生滅耳。法性本來非有。故無滅也。如來亦本來非有。豈有滅也。
善男子譬如無想天(至)非諸聲聞緣覺所知。
案。僧亮曰。凡夫受報色心。必須直以想微。二乘不知。名為無想天耳。有漏近事。非汝境界。況無漏乎。僧宗曰。依此經所明。乃至四空。斯皆有色。今無想天。是等四禪中。四凡夫天之最上。那含天之下。有此一地。雖有色身。以其心細。而無色想。唯佛乃知。余無
【現代漢語翻譯】 現代漢語譯本： 猶存。丈六金身如果真實存在，那麼就是從非法中產生的。法性（Dharmata，一切法的真實本性）中沒有非法，哪裡會有丈六金身呢？色身與法性，不可並存，而有色身就不能完全理解法性。僧亮說，執著于方便法門是困難的。真理至極，沒有變異，這叫做『法性』。必須捨棄色身和智慧，然後才能達到。現在色身既然沒有滅，又說是法性，就像霜和火焰的道理一樣，二者不能同時存在。怎麼才能理解這個道理呢？法瑤說，之前說涅槃（Nirvana，佛教術語，指解脫）是佛的法性，好像完全滅盡才是法性。現在想要說明法性乃是法身（Dharmakaya，佛的法性之身）常住的本體。法性，就是法身。如果把滅盡作為法性，那就是什麼都沒有了，哪裡會有法身呢？如果有法身，那就不是滅盡，哪裡會有法性呢？這兩件事不能並存。僧宗說，這是第二段文字。現在經文所說的法性，是指圓滿的果報沒有不是真實的，所以稱為『法』；本體不可改變，所以稱為『性』。名稱雖然與過去相同，但意義需要仔細辨別。
佛告訴迦葉（Kasyapa，佛陀的弟子）：善男子，你不應該……法性是沒有滅的。
道生說，法性照亮圓滿，真理實際上是常存的。至於應化感應，難道會暫時停止嗎？僧亮說，從根本來推證末節，這就是有為法，橫生生滅而已。法性本來就沒有，所以沒有滅。如來（Tathagata，佛的稱號之一）也本來就沒有，哪裡有滅呢？
善男子，譬如無想天（Asanjnasattva，佛教中的一種天界）……不是所有聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，靠自己領悟佛法而解脫的人）所能知道的。
僧亮說，凡夫承受色身和心識的果報，必須直接用細微的想念。二乘（指聲聞和緣覺）不知道，所以叫做無想天。有漏的世間事，不是你的境界，何況是無漏的呢？僧宗說，根據這部經所說，乃至四空天（Arupadhatu，佛教中色界之上的四種天界），都還是有色。現在無想天，是四禪天中，四凡夫天（指有色界中的四種天界）的最上層，那含天（Anagamin，佛教中不還果的聖者所居住的天界）之下。有這一層天界，雖然有色身，但因為心很細微，所以沒有色想，只有佛才能知道，其他人不能。
【English Translation】 English version: Still remains. If the sixteen-foot body (referring to the Buddha's physical form) is real, then it originates from what is not Dharma (the teachings of the Buddha). In Dharmata (the true nature of all things), there is nothing that is not Dharma, so how could there be a sixteen-foot body? The physical body and Dharmata cannot coexist, and having a physical body means not fully understanding Dharmata. Sangliang said, 'Clinging to expedient means is difficult. True ultimate reality is unchanging, and this is called Dharmata. One must abandon the physical body and wisdom to attain it. Now that the physical body has not perished, yet it is said to be Dharmata, it's like the principle of frost and flame, the two cannot exist together. How can one understand this meaning?' Fayao said, 'Previously, it was said that Nirvana (liberation from suffering) is the Buddha's Dharmata, as if complete extinction is Dharmata. Now, it is to clarify that Dharmata is the permanent essence of the Dharmakaya (the Dharma body of the Buddha). Dharmata is the Dharmakaya. If extinction is taken as Dharmata, then it is nothingness. How can there be a Dharmakaya? If there is a Dharmakaya, then it is not extinction. How can there be Dharmata? These two things cannot coexist.' Sengzong said, 'This is the second passage. The Dharmata explained in the scriptures now refers to the perfect fruition, where nothing is unreal, hence it is called 'Dharma'; the essence is unchangeable, hence it is called 'nature'. Although the name is the same as before, the meaning needs careful distinction.'
The Buddha told Kasyapa (one of the Buddha's chief disciples): 'Good man, you should not... Dharmata has no extinction.'
Daosheng said, 'Dharmata illuminates perfection, and truth is actually ever-present. As for responsive transformations, how could they be temporarily suspended?' Sangliang said, 'To infer the end from the root is conditioned existence, arising and ceasing horizontally. Dharmata originally does not exist, so there is no extinction. The Tathagata (one of the titles of the Buddha) also originally does not exist, so how can there be extinction?'
'Good man, for example, the Heaven of Non-Perception (a realm in Buddhist cosmology)... is not known by all Sravakas (disciples who hear and follow the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own).'
Sangliang said, 'Ordinary beings receive the retribution of form and mind, and must directly use subtle thoughts. The Two Vehicles (referring to Sravakas and Pratyekabuddhas) do not know this, so it is called the Heaven of Non-Perception. Worldly matters with outflows are not your realm, let alone those without outflows?' Sengzong said, 'According to what is explained in this sutra, even the Four Formless Realms (the highest realms in Buddhist cosmology) still have form. Now, the Heaven of Non-Perception is the highest of the Four Ordinary Heavens (referring to the heavens in the Realm of Form) in the Fourth Dhyana Heaven, below the Anagamin Heaven (the realm of non-returners). There is this realm, although there is a physical body, because the mind is very subtle, there is no perception of form. Only the Buddha knows this, others do not.'
能了。
善男子不應說言如來身者(至)非諸聲聞緣覺所及。
案。僧宗曰。豈況如來妙極。而當可知。昔指孤滅。以為法性。權而非實。
善男子汝今不應思量(至)種種方便不可思議。
案。智秀曰。誡勸也。
複次善男子應當修集(至)修常想者則有歸處。
案。僧亮曰。佛實不滅。于涅槃后。不聞此經。生實滅想。依異體三寶。出家受戒。不成清凈。具足三歸。若聞經不信。雖復出家。不能成果也。僧宗曰。此第四文也。嚮明法性。茍非孤滅。則妙有可歸。若能安心。在乎非無。則識真果。故舉三歸令標。擬有方也。寶亮曰。唯一極位。故是常也。明此三法。是一體而無三。故稱無異相也。體是嶷然。故云無常相也。不為三相所遷。故無變異相也。一體三寶者。正辨一佛體之三義也。但以初名當於法體。萬想悉是義名。無別體名覺義名異。是故佛寶當體。其餘法僧。屬義名也。昔說三寶三體各別。今牽昔日法之與僧。置於佛上。故言一佛體之三寶。以覺察之義。為佛寶。體無非法。具眾功德。故稱法寶。體不隔物。必與理和。號曰僧寶也。若於此三法。為異修者。當知此人。不成清凈歸依。既謂佛寶未極。云何而得具足戒耶。不言頭數咸少。正云戒非上品耳。若依憑常
【現代漢語翻譯】 現代漢語譯本 能了（我明白了）。
善男子，不應該說如來的法身（Dharmakāya）是（凡夫）所能測度的，乃至不是所有聲聞（Śrāvaka，小乘弟子）和緣覺（Pratyekabuddha，獨立證悟者）所能達到的境界。
按（評註）：僧宗（一位僧侶的名字）說：『如來的境界玄妙到了極點，怎麼可能被輕易瞭解呢？過去執著于斷滅的空無，將其作為法性（Dharmatā，法的本性），這只是權宜之計，並非真實。』
善男子，你現在不應該思量（如來的境界），乃至種種方便法門都是不可思議的。
按（評註）：智秀（一位僧侶的名字）說：這是告誡和勸勉。
再次，善男子，應當修習（對三寶的）常想（nitya-saṃjñā，永恒的觀念），修習常想的人，才能有所歸宿。
按（評註）：僧亮（一位僧侶的名字）說：佛陀實際上並沒有滅度。在佛陀涅槃（Nirvāṇa，寂滅）之後，如果沒有聽聞此經，就會產生佛陀已經滅度的想法。如果皈依異體的三寶（Tri-ratna，佛法僧），出家受戒，就不能得到清凈的皈依，不能圓滿具足三歸依（Ti-śaraṇa，皈依佛、法、僧）。如果聽聞此經而不相信，即使出家，也不能證得果位。僧宗（一位僧侶的名字）說：這是第四段文字。前面闡明法性並非斷滅的空無，那麼玄妙的存在就可以作為歸宿。如果能夠安心於非空非無的境界，就能認識到真實的果位。所以舉出三歸依，是爲了標明有所歸依的方向。寶亮（一位僧侶的名字）說：唯一的極高之位，就是常。闡明這三法（佛法僧）是一體而沒有三個不同的實體，所以稱為『無異相』。本體是確鑿無疑的，所以稱為『無常相』。不被三種相所遷移，所以沒有變異相。一體三寶，正是辨析一個佛陀本體的三種意義。只是最初的名號代表法的本體，所有的想法都是意義上的名稱，沒有不同的本體名稱和覺悟意義的名稱。因此，佛寶（Buddha-ratna，佛寶）代表本體，其餘的法寶（Dharma-ratna，法寶）和僧寶（Saṃgha-ratna，僧寶）屬於意義上的名稱。過去說三寶是三個不同的實體，現在把過去所說的法和僧，都歸於佛陀之上，所以說一佛本體的三寶。以覺察的意義作為佛寶，本體沒有非法，具備各種功德，所以稱為法寶。本體不隔絕外物，必然與真理和諧，稱為僧寶。如果對這三種法，以不同的方式來修習，應當知道這個人，不能成就清凈的皈依。既然認為佛寶沒有達到極高的境界，又怎麼能得到具足戒呢？這裡不是說人數不夠，而是說戒律不是上品。如果依靠常……'
【English Translation】 English version I understand.
Good man, it should not be said that the Dharmakāya (法身, Dharma Body) of the Tathāgata (如來, Thus Come One) is something that (ordinary people) can fathom, and even not something that all Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas) can attain.
Note: The monk Zong (僧宗, name of a monk) said: 'The realm of the Tathāgata is extremely profound, how can it be easily understood? In the past, clinging to annihilation as Dharmatā (法性, Dharma-nature) was merely an expedient means, not the truth.'
Good man, you should not now contemplate (the realm of the Tathāgata), and even all kinds of skillful means are inconceivable.
Note: The monk Zhixiu (智秀, name of a monk) said: This is a warning and exhortation.
Furthermore, good man, one should cultivate the perception of permanence (nitya-saṃjñā, 常想) (towards the Three Jewels), and those who cultivate the perception of permanence will have a place to return to.
Note: The monk Sengliang (僧亮, name of a monk) said: The Buddha actually did not pass away. After the Buddha's Nirvāṇa (涅槃, extinction), if one has not heard this sutra, one will have the thought that the Buddha has already passed away. If one takes refuge in the Three Jewels (Tri-ratna, 三寶) as separate entities, and ordains and receives precepts, one cannot obtain pure refuge, and cannot fully accomplish the Three Refuges (Ti-śaraṇa, 三歸依). If one hears this sutra and does not believe it, even if one ordains, one cannot attain the fruit. The monk Zong (僧宗, name of a monk) said: This is the fourth passage. The previous passage clarified that Dharma-nature is not annihilation, then the wonderful existence can be a place to return to. If one can settle one's mind in the state of neither emptiness nor existence, one can recognize the true fruit. Therefore, the Three Refuges are mentioned to indicate the direction of having something to rely on. Baoliang (寶亮, name of a monk) said: The unique supreme position is permanence. Clarifying that these three dharmas (Buddha, Dharma, Sangha) are one entity and do not have three different entities, therefore it is called 'no different characteristics'. The essence is undoubtedly clear, therefore it is called 'no permanent characteristics'. Not being moved by the three characteristics, therefore there are no changing characteristics. The Three Jewels as one entity is precisely analyzing the three meanings of one Buddha's essence. Only the initial name represents the essence of the Dharma, and all thoughts are names in terms of meaning, there are no different essence names and names of the meaning of enlightenment. Therefore, the Buddha Jewel (Buddha-ratna, 佛寶) represents the essence, and the remaining Dharma Jewel (Dharma-ratna, 法寶) and Sangha Jewel (Saṃgha-ratna, 僧寶) belong to names in terms of meaning. In the past, it was said that the Three Jewels were three different entities, but now the Dharma and Sangha that were spoken of in the past are attributed to the Buddha, therefore it is said that the Three Jewels are of one Buddha's essence. Taking the meaning of awareness as the Buddha Jewel, the essence has no non-dharma, and possesses all kinds of merits, therefore it is called the Dharma Jewel. The essence does not isolate external things, and is bound to be in harmony with the truth, and is called the Sangha Jewel. If one cultivates these three dharmas in different ways, one should know that this person cannot achieve pure refuge. Since it is thought that the Buddha Jewel has not reached the supreme state, how can one obtain the complete precepts? It is not said here that the number of people is insufficient, but rather that the precepts are not of the highest quality. If one relies on permanence...'
住三歸。則得戒具足。夫行從信地而生。今信既未圓。所得之戒。何容具足耶。佛昔自言。我為二乘。今若依憑差別三寶。尚不能得如我作聲聞緣覺之近果。況復不依常住三歸。而入無漏真聖之位耶。故知。執教解經者。其事必謬矣。智秀曰。此下答問中。第三大意也。以昔明三寶。言旨未周。故歸心未正。今辨法性。體備三寶。長存不滅。是則歸心須改。故此一章。顯正歸依也。有三翻。第一佛自明理。勸物歸依。第二迦葉設難。佛答。第三迦葉述旨。佛贊成也。三寶無別體。故言無異。不流動故。非無常也。無復改愚成智。故不變易也。
善男子譬如因樹則有樹影(至)譬如闇中有樹無影。
案。僧亮曰。樹譬佛。影譬歸依。無樹無影。無佛無依也。有樹無影者。闇中有樹無影。佛雖在而不現。則不成歸依也。法瑤曰。明有常理故。得有歸依義耳。如有樹則有影也。僧宗曰。相承解云。有能歸之心。必有所歸之理。此解迦葉之難。乃為便也。就文又有不便。舊釋此樹譬真法身。影譬應身。於前文為便。于難為不便也。此二釋。各參一邊。未為愜盡。並不消文意。今云有歸依者。正言極果妙有是常。則有歸依之德。若無此德。則有義亦壞。是故迦葉。就影為難。欲使無歸依之德也。智秀曰。能歸之心。
【現代漢語翻譯】 現代漢語譯本：如果只是暫住於三歸（Buddha, Dharma, Sangha，佛、法、僧），那麼得到的戒律不會圓滿具足。行為是從信心的基礎上產生的，現在如果信心尚未圓滿，那麼所得到的戒律，怎麼能說是具足的呢？佛陀過去曾親自說過，『我為二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）』。現在如果依憑差別三寶（非永恒不變的三寶），尚且不能得到像我一樣作為聲聞、緣覺的近似果位，更何況不依靠常住三歸（永恒不變的三寶），而進入無漏真聖的地位呢？所以說，執著于教條來解釋經文的人，他們的理解必定是錯誤的。智秀說：『這以下是回答問題中的第三個大意。因為之前闡明三寶，言語旨意尚未周全，所以歸依之心尚末端正。現在辨明法性，其體性具備三寶，長存不滅。這樣歸依之心就必須改變。所以這一章，是爲了顯明正確的歸依。』有三種翻轉。第一，佛陀親自闡明道理，勸導眾生歸依。第二，迦葉（Kāśyapa）提出疑問，佛陀解答。第三，迦葉陳述旨意，佛陀贊成。三寶沒有不同的本體，所以說沒有差異。不流動，所以不是無常。不再改變愚昧成為智慧，所以不會變易。 善男子，譬如因為有樹，所以有樹影（一直到）譬如黑暗中有樹，卻沒有樹影。 案：僧亮說：『樹比喻佛，影子比喻歸依。沒有樹就沒有影子，沒有佛就沒有歸依。』有樹卻沒有影子，是因為黑暗中有樹卻沒有影子，佛陀雖然存在卻不顯現，那麼就不能成就歸依。法瑤說：『闡明有常住的道理，所以才能有歸依的意義。如有樹就有影子。』僧宗說：『相傳的解釋說，有能歸依的心，必定有所歸依的道理。』這種解釋是爲了方便解答迦葉的疑問。就文義來說，又有不便之處。舊的解釋說這樹比喻真法身（Dharmakāya，法身），影子比喻應身（Nirmāṇakāya，應身），對於前面的文義來說是方便的，對於解答疑問來說是不方便的。這兩種解釋，各自只參照了一邊，沒有完全恰當，都沒有理解文意。現在說有歸依，正是說極果妙有是常住的，所以才有歸依的功德。如果沒有這種功德，那麼有義也就壞了。所以迦葉就影子提出疑問，想要說明沒有歸依的功德。智秀說：『能歸依的心，』
【English Translation】 English version: If one merely dwells temporarily in the Three Refuges (Buddha, Dharma, Sangha), then the precepts obtained will not be complete. Conduct arises from the ground of faith. Now, if faith is not yet complete, how can the precepts obtained be said to be complete? The Buddha once said himself, 'I am for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Now, if one relies on the differentiated Three Jewels (non-eternal Three Jewels), one still cannot attain the approximate fruit of a Śrāvaka or Pratyekabuddha like me, let alone enter the position of a non-outflow true sage without relying on the permanent Three Refuges (eternal Three Jewels)? Therefore, those who cling to doctrines to interpret the scriptures, their understanding must be wrong. Zhi Xiu said: 'The following is the third main point in answering the questions. Because the previous explanation of the Three Jewels was not comprehensive, the heart of refuge was not yet correct. Now, clarifying the Dharma-nature, its essence possesses the Three Jewels, which exist permanently and do not perish. Thus, the heart of refuge must be changed. Therefore, this chapter is to reveal the correct refuge.' There are three reversals. First, the Buddha personally explains the principle, encouraging beings to take refuge. Second, Kāśyapa raises questions, and the Buddha answers. Third, Kāśyapa states the meaning, and the Buddha approves. The Three Jewels have no different essence, so it is said that there is no difference. It does not flow, so it is not impermanent. It no longer changes from ignorance to wisdom, so it does not change. Good man, for example, because there is a tree, there is a shadow of the tree (all the way to) for example, in the dark there is a tree, but there is no shadow. According to Sengliang: 'The tree is a metaphor for the Buddha, and the shadow is a metaphor for refuge. Without a tree, there is no shadow; without the Buddha, there is no refuge.' Having a tree but no shadow is because there is a tree in the dark but no shadow. Although the Buddha exists, he does not appear, so refuge cannot be achieved. Fa Yao said: 'Clarifying that there is a permanent principle, so there can be the meaning of refuge. Just as there is a tree, there is a shadow.' Sengzong said: 'The transmitted explanation says that if there is a heart that can take refuge, there must be a principle to which one can take refuge.' This explanation is to conveniently answer Kāśyapa's questions. In terms of the text, there are also inconveniences. The old explanation says that this tree is a metaphor for the true Dharma-body (Dharmakāya), and the shadow is a metaphor for the manifested body (Nirmāṇakāya). It is convenient for the previous text, but inconvenient for answering questions. These two explanations each refer to one side and are not completely appropriate, and neither understands the meaning of the text. Now, saying that there is refuge is precisely saying that the ultimate fruit of wonderful existence is permanent, so there is the merit of refuge. If there is no such merit, then the meaning of existence is also ruined. Therefore, Kāśyapa raises questions about the shadow, wanting to show that there is no merit of refuge. Zhi Xiu said: 'The heart that can take refuge,'
終能成佛。故以樹譬歸依之心。影譬所成之佛也。故云因樹則有影。
迦葉汝不應言有樹無影(至)各各異故故使無常。
案。僧亮曰。星月有光。樹有闇影。但以微故。非肉眼見耳。法身亦爾。非汝所見也。法瑤曰。勿謂不見。便言無也。常住法身。慧眼所見。故歸義不無。但肉眼不見。便謂無有常住之歸依義耳。品初勸問云若歸者。即此常住三歸是也。又云若戒者。即前大慈大悲一子想是也。寶亮曰。天眼資細空明。而矚色故。不同肉眼之用也。
迦葉菩薩復白佛言(至)而得長壽善知宿命。
案。智秀曰。第三翻。述旨傳化有兩別。前迦葉領解。后佛贊成也。
大般涅槃經集解卷第九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十(金剛身品第五 名字功德品第六)
釋百非義 出護法國王護弘法比丘 釋開隨護法持刀仗白衣行 釋受持此經不隨四趣 釋此經具七善 釋此經八味具足
金剛身品第五
案。道生曰。長壽之與金剛。皆共談丈六。但內外言之耳。長壽為外應之跡。金剛為內照之實。實照體圓。故無法也。僧亮曰。答問金剛體不可壞也。有人命不盡。而諸根壞。故須兩說也。法瑤曰。上明長壽無窮
【現代漢語翻譯】 現代漢語譯本：最終能夠成佛。所以用樹來比喻歸依之心，用樹影來比喻所成就的佛。因此說因為有樹才會有樹影。 迦葉（佛陀弟子名），你不應該說有樹卻沒有樹影，（以至於）各自不同，所以才導致無常。 按僧亮的說法：星辰和月亮有光芒，樹木有陰影，只是因為太微弱，所以肉眼看不見罷了。法身（佛的真身）也是如此，不是你所能看見的。法瑤說：不要因為看不見，就說沒有。常住的法身，是慧眼所能看見的。所以歸依的意義不是沒有，只是肉眼看不見，就認為沒有常住的歸依之義罷了。品初勸導提問說如果歸依，就是指這常住的三歸（歸依佛、歸依法、歸依僧）。又說如果持戒，就是指前面所說的大慈大悲、視眾生如一子的思想。寶亮說：天眼憑藉細微空明的力量來觀察事物，所以不同於肉眼的作用。 迦葉菩薩再次對佛說，（以至於）能夠長壽，善於瞭解前世的命運。 按智秀的說法：這是第三次，陳述宗旨和傳達教化有兩方面的區別。前面是迦葉領悟理解，後面是佛陀贊同認可。 《大般涅槃經集解》卷第九 《大正藏》第37冊 No. 1763 《大般涅槃經集解》 《大般涅槃經集解》卷第十（金剛身品第五 名字功德品第六） 解釋百非之義，闡述護法國王和護弘佛法的比丘，解釋開隨護法、持刀仗的在家修行者，解釋受持此經不會墮入四惡趣（地獄、餓鬼、畜生、阿修羅），解釋此經具備七種善，解釋此經八味（比喻佛法的殊勝滋味）具足。 金剛身品第五 按道生的說法：長壽和金剛身，都是共同談論丈六金身（佛像）。只是從內外兩個方面來說而已。長壽是外在應化的跡象，金剛身是內在照見的真實。真實照見本體圓滿，所以沒有法可說。僧亮說：回答提問金剛之體不可破壞。有人壽命未盡，但諸根損壞，所以需要兩種說法。法瑤說：上面說明長壽無窮。
【English Translation】 English version: Ultimately, one can attain Buddhahood. Therefore, a tree is used as a metaphor for the mind of refuge, and its shadow as a metaphor for the Buddha attained. Hence, it is said that because there is a tree, there is a shadow. Kashyapa (name of a Buddha's disciple), you should not say that there is a tree without a shadow, (to the extent that) they are different from each other, thus causing impermanence. According to Sengliang: Stars and the moon have light, and trees have shadows, but because they are too subtle, they cannot be seen by the naked eye. The Dharmakaya (Buddha's true body) is also like this, not something you can see. Fa Yao said: Do not say that because you cannot see it, it does not exist. The permanent Dharmakaya can be seen by the eye of wisdom. Therefore, the meaning of refuge is not non-existent, but because the naked eye cannot see it, one thinks that there is no permanent meaning of refuge. At the beginning of the chapter, the encouragement to ask questions says that if one takes refuge, it refers to the permanent Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha). It also says that if one observes the precepts, it refers to the thought of great compassion and treating all beings as one's own child mentioned earlier. Bao Liang said: The heavenly eye relies on subtle and clear power to observe things, so it is different from the function of the naked eye. Kashyapa Bodhisattva said to the Buddha again, (to the extent that) one can attain longevity and be good at understanding past lives. According to Zhi Xiu: This is the third time, stating the purpose and conveying the teachings have two different aspects. The former is Kashyapa's understanding, and the latter is the Buddha's approval and recognition. Collected Explanations of the Mahaparinirvana Sutra, Volume 9 Taisho Tripitaka, Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra Collected Explanations of the Mahaparinirvana Sutra, Volume 10 (Chapter 5: Vajra Body, Chapter 6: Merits of the Name) Explaining the meaning of the hundred non-existences, elaborating on the king who protects the country and the Bhikshus who protect and promote the Dharma, explaining the lay practitioners who open and follow the Dharma, holding knives and staffs, explaining that upholding this sutra will not fall into the four evil realms (hell, hungry ghosts, animals, asuras), explaining that this sutra possesses seven kinds of goodness, explaining that this sutra is complete with eight flavors (a metaphor for the excellent taste of the Buddha's teachings). Chapter 5: Vajra Body According to Dao Sheng: Longevity and the Vajra Body both discuss the sixteen-foot golden body (Buddha image). It's just speaking from the internal and external aspects. Longevity is an external manifestation, and the Vajra Body is an internal illumination of reality. The true illumination of the essence is complete, so there is no Dharma to speak of. Sengliang said: Answering the question that the Vajra Body cannot be destroyed. Some people's lives are not exhausted, but their faculties are damaged, so two explanations are needed. Fa Yao said: The above explains that longevity is infinite.
。然未必不念念相續。今明金剛堅固。非念所遷壞也。前因義此顯體也僧宗曰。答第二問也。答因答果。即為兩段也。寶亮曰。此品前明果后明因。今以果題品也。如來以法性為體。無有無無。百非所不及。絕有相之境也。大分為五。第一初有兩行。總辨金剛身相。體常不動。非食所資也。第二從迦葉發問以下。據跡為難也。第三從佛告迦葉以下。將欲答難。且更廣明法身。絕百非之相也。第四從如來所以示病苦者。正答迦葉難。釋應現無常塵土之意也。第五領解。自說己之體常。兼傳被于未聞者也。智秀曰。就答果問中。有四翻。第一兩行正答問也。第二迦葉難。第三佛答也。第四勸信。
爾時世尊復告迦葉(至)非雜食身即是法身。
案。僧亮曰。法者。無非法之義。釋非食身也。食所長養。非法橫生。名思欲身。
迦葉白佛言世尊如佛所說(至)如來今當入涅槃故。
案。僧宗曰。迦葉執跡為難。以和妙釋。
佛告迦葉汝今莫謂(至)堅牢難壞非人天身。
案。僧宗曰。尋此釋意。從初至非識離心以來。偏明真應不異也。從非識離心以下。就不即以明義也。非人天身者。位過五道也。智秀曰。尋此答旨。有二別。第一先以四科。廣解法身之相。第二結也。第一科。從此訖
【現代漢語翻譯】 現代漢語譯本：然而，（金剛身）未必不是念念相續的。現在所說的是金剛堅固，不是念頭所能動搖或破壞的。前面的『因』的意義，在這裡顯現了它的本體。僧宗說：『這是回答第二個問題。回答因，回答果，就分為兩段。』寶亮說：『這一品前面說明果，後面說明因，現在用果來作為品的標題。』如來以法性為體，沒有有，沒有無，一切否定都不能及，超越了有相的境界。大體上分為五部分。第一部分開始有兩行，總的辨明金剛身相，本體恒常不動，不是食物所能滋養的。第二部分從迦葉發問以下，根據（如來的）示現之跡來提出疑問。第三部分從佛告訴迦葉以下，將要回答疑問，且更加廣泛地說明法身，斷絕一切否定之相。第四部分從『如來所以示病苦者』，正式回答迦葉的疑問，解釋應化示現無常塵土之意的。第五部分是領悟理解，自己說明自己的本體恒常，兼且傳達給未曾聽聞的人。』智秀說：『就回答果的問題中，有四層含義。第一，兩行是正式回答問題。第二，迦葉提出疑問。第三，佛陀回答。第四，勸人相信。 這時，世尊又告訴迦葉：『（乃至）不是雜食之身，就是法身。』 僧亮說：『法，是沒有不是法的意義。』解釋不是食物之身。食物所長養的，非法橫生，名為思欲身。 迦葉對佛說：『世尊，如佛所說：（乃至）如來現在將要進入涅槃的緣故。』 僧宗說：『迦葉執著于（如來的）示現之跡來提出疑問，用和妙來解釋。』 佛告訴迦葉：『你現在不要認為：（乃至）堅牢難以破壞，不是人天之身。』 僧宗說：『尋繹這個解釋的意義，從開始到『非識離心』以來，偏重於說明真應不異。從『非識離心』以下，就（真應）不即來闡明意義。』『非人天身』，是位階超過五道。智秀說：『尋繹這個回答的主旨，有兩個區別。第一，先用四科，廣泛地解釋法身的相。第二，是總結。第一科，從這裡開始（到……）。』
【English Translation】 English version: However, it is not necessarily that (the Vajra body) is not a continuous succession of thoughts. What is now being spoken of is Vajra solidity, which cannot be shaken or destroyed by thoughts. The meaning of the previous 'cause' is manifested here in its essence. Sangzong said, 'This is answering the second question. Answering the cause and answering the effect are divided into two sections.' Baoliang said, 'This chapter explains the effect first and the cause later, and now uses the effect as the title of the chapter.' The Tathagata takes Dharma-nature as its essence, without being or non-being, beyond the reach of all negations, transcending the realm of phenomena. It is broadly divided into five parts. The first part begins with two lines, generally distinguishing the characteristics of the Vajra body, whose essence is constant and immovable, not nourished by food. The second part, from Kashyapa's question onwards, raises questions based on the manifested traces (of the Tathagata). The third part, from the Buddha telling Kashyapa onwards, is about to answer the questions and further explain the Dharma-body extensively, cutting off all aspects of negation. The fourth part, from 'The reason why the Tathagata shows illness and suffering,' formally answers Kashyapa's questions, explaining the meaning of the manifested impermanence of dust. The fifth part is comprehension and understanding, explaining one's own essence as constant and also conveying it to those who have not heard it.' Zhixiu said, 'Regarding the answer to the question of effect, there are four layers of meaning. First, the two lines are the formal answer to the question. Second, Kashyapa raises the question. Third, the Buddha answers. Fourth, encouraging belief. At that time, the World Honored One again told Kashyapa: '(up to) Not a body of mixed food, that is the Dharma-body.' Sangliang said: 'Dharma (法), is the meaning of nothing that is not Dharma.' Explaining not a body of food. What is nourished by food, illegal things arise horizontally, called the body of thought and desire. Kashyapa said to the Buddha: 'World Honored One, as the Buddha said: (up to) The Tathagata is now about to enter Nirvana, therefore.' Sangzong said: 'Kashyapa clings to the manifested traces (of the Tathagata) to raise questions, using harmony and subtlety to explain.' The Buddha told Kashyapa: 'You should not think now: (up to) Firm and difficult to destroy, not a body of humans or gods.' Sangzong said: 'Examining the meaning of this explanation, from the beginning to 'not consciousness, apart from mind,' it focuses on explaining that true response is not different. From 'not consciousness, apart from mind' onwards, it clarifies the meaning by (true response) not being identical.' 'Not a body of humans or gods' is a position that surpasses the five paths. Zhixiu said: 'Examining the main point of this answer, there are two distinctions. First, use the four categories to extensively explain the characteristics of the Dharma-body. Second, is the conclusion. The first category, starts from here (to...).'
如來之身非身。先明非惡身。以約迦葉難也。第二從是身訖非識。就名相中。辨不生不滅身也。即以兩緣釋之。初從不集不修以下。明不從集起也。次從無有動搖以下。明在果不復更隨緣造業。以此二緣。知法身不生滅也。第三從離心亦不離心以下。帶應明本。正顯應由本有故。本從於應。以制名也。第四從如來之身成就以下。向雖以三緣。顯法身相。皆是名相中者。未盡其美。乃更明法身妙絕眾相。非謂無法可名。正以法身德。廣非下地方言所能盡耳。
非恐怖身。
案。僧宗曰。離生死恐怖也。
非雜食身。
案。僧宗曰。不為四食所養。
如來之身非身是身。
案。僧亮曰。身以生滅聚積為義。而有真有應也。真身非生滅積聚。故非身也。應身無生不生。無形不形。故是身也。僧宗曰。非形累之身。即是法身之謂也。
不生不滅。
案。僧宗曰。離有為相。
不集不修。
案。僧宗曰。非業煩惱。
無量無邊。
案。僧亮曰。身無大小。難可定取也。僧宗曰。法身彌䨱。豈有邊表也。
無知無形。
案。僧亮曰。大悟無知。妙像無形。僧宗曰。知形生於立稱。法身妙絕。絕待故也。
畢竟清凈。
案。僧
【現代漢語翻譯】 現代漢語譯本 如來之身並非一般意義上的身體。首先說明它不是充滿罪惡的身體，這是爲了開導迦葉（Kasyapa，佛陀的十大弟子之一）而說的。第二部分從『是身』到『非識』，就在名相之中，辨明不生不滅之身。這裡用兩種因緣來解釋。首先，從『不集不修』以下，說明法身不是由積聚而產生的。其次，從『無有動搖』以下，說明證果之後，不再隨因緣造業。通過這兩種因緣，可以知道法身是不生不滅的。第三部分，從『離心亦不離心』以下，帶出應身以闡明其根本。正是因為有根本，才會有應身，所以本和應是相互依存的。第四部分，從『如來之身成就』以下，雖然前面用三種因緣來顯明法身的相狀，但都只是在名相中進行描述，未能完全表達其美妙之處。因此，進一步說明法身妙絕於一切相，並非說沒有法可以稱名，而是因為法身的功德廣大，不是下等地方的語言所能完全表達的。
非恐怖身。
解釋：僧宗（Sengzong，人名）說，這是遠離生死恐怖的身體。
非雜食身。
解釋：僧宗（Sengzong，人名）說，不為四種食物所滋養。
如來之身非身是身。
解釋：僧亮（Sengliang，人名）說，身體的意義在於生滅和聚積。但如來有真身和應身。真身不是生滅和積聚，所以說『非身』。應身無生無不生，無形無不形，所以說是『身』。僧宗（Sengzong，人名）說，不是受形體束縛的身體，就是所謂的法身。
不生不滅。
解釋：僧宗（Sengzong，人名）說，是脫離了有為相。
不集不修。
解釋：僧宗（Sengzong，人名）說，不是由業和煩惱產生的。
無量無邊。
解釋：僧亮（Sengliang，人名）說，身體沒有大小，難以確定。僧宗（Sengzong，人名）說，法身充滿宇宙，哪裡會有邊際呢？
無知無形。
解釋：僧亮（Sengliang，人名）說，大悟之後就沒有分別之知，其妙像也無法用具體形象來描述。僧宗（Sengzong，人名）說，知和形都是通過立名而產生的，法身妙絕，超越了相對的概念。
畢竟清凈。
解釋：僧
【English Translation】 English version The Tathagata's (如來，one of the titles of a Buddha) body is not a body in the conventional sense. First, it clarifies that it is not an evil body, which is said to enlighten Kasyapa (迦葉，one of the ten principal disciples of the Buddha). Secondly, from 'this body' to 'not consciousness,' within the realm of names and forms, it distinguishes the body that neither arises nor ceases. This is explained through two conditions. Firstly, from 'not accumulating, not cultivating' onwards, it clarifies that the Dharmakaya (法身，the body of the Dharma) does not arise from accumulation. Secondly, from 'without movement or shaking' onwards, it clarifies that after attaining the fruit, one no longer creates karma (業，action driven by intention which leads to future consequences) according to conditions. Through these two conditions, it is known that the Dharmakaya neither arises nor ceases. Thirdly, from 'apart from mind, yet not apart from mind' onwards, it brings out the response body (應身) to clarify its root. It is precisely because there is a root that there is a response body, so the root and the response are interdependent. Fourthly, from 'the Tathagata's body is accomplished' onwards, although the three conditions were previously used to reveal the characteristics of the Dharmakaya, they were all descriptions within the realm of names and forms, failing to fully express its beauty. Therefore, it further clarifies that the Dharmakaya is wonderfully beyond all forms, not meaning that there is no Dharma (法，the teachings of the Buddha) that can be named, but because the merits of the Dharmakaya are vast and cannot be fully expressed by the language of inferior places.
Not a body of terror.
Explanation: Sengzong (僧宗，a person's name) said, this is a body that is free from the terror of birth and death.
Not a body of mixed food.
Explanation: Sengzong (僧宗，a person's name) said, it is not nourished by the four kinds of food.
The Tathagata's body is not a body, yet it is a body.
Explanation: Sengliang (僧亮，a person's name) said, the meaning of a body lies in arising, ceasing, and accumulation. But the Tathagata has a true body and a response body. The true body is not arising, ceasing, and accumulation, so it is said to be 'not a body.' The response body neither arises nor does not arise, neither has form nor does not have form, so it is said to be 'a body.' Sengzong (僧宗，a person's name) said, the body that is not bound by form is what is called the Dharmakaya.
Neither arising nor ceasing.
Explanation: Sengzong (僧宗，a person's name) said, it is free from conditioned phenomena.
Neither accumulating nor cultivating.
Explanation: Sengzong (僧宗，a person's name) said, it is not produced by karma and afflictions.
Immeasurable and boundless.
Explanation: Sengliang (僧亮，a person's name) said, the body has no size and is difficult to determine. Sengzong (僧宗，a person's name) said, the Dharmakaya fills the universe, how can there be boundaries?
Without knowledge and without form.
Explanation: Sengliang (僧亮，a person's name) said, after great enlightenment, there is no discriminating knowledge, and its wonderful form cannot be described with concrete images. Sengzong (僧宗，a person's name) said, knowledge and form are produced through establishing names, the Dharmakaya is wonderfully transcendent, surpassing relative concepts.
Ultimately pure.
Explanation: Seng
亮曰。有知有形。非清非濁。僧宗曰。雙遣乃凈也。
無有動搖。
案。僧亮曰。釋清凈也。有知則有所不知。有形則有所不形。可動可搖。豈曰凈也。僧宗曰。法身凝寂。孰能動耶。
無受無行不住不作無味無雜非是有為。
案。僧亮曰。此下至非有為。釋上無知也。受緣則行。行則有住。住便有作。作必味著。著則雜惡斯集。惡集則體無留停。有為法也。以無此故。非有為也。僧宗曰。位滿故。不受住位。故不行。不住生死。故不住也。作即是業。味即煩惱。雜即是果也。
非業非果非行非滅非心非數。
案。僧亮曰。釋非有為也。有為則是業。是果。是行。是滅。由心數而起。非之故無也。僧宗曰。離有餘果。故非業非果。離無餘果。故非行非滅也。非心心數。離四陰也。
不可思議常不可思議。
案。僧亮曰。真身如是不可思議。或謂真不可議。應是可議。故曰應即是真常不可議也。僧宗曰。三乘十地。不能量也。
無識離心。
案。僧亮曰。釋上非心也。現分別故。名為識也。能生後有。故名為心。今謂無分別。故非識。不生後有。故非心也。僧宗曰。從此以下。真應雙明也。
亦不離心。
案。僧亮曰。雖不分別。而無事不
【現代漢語翻譯】 現代漢語譯本： 僧亮說：『有知覺有形體，非清澈也非渾濁。』僧宗說：『雙重否定才是清凈。』
無有動搖。
案：僧亮說：『這是解釋清凈。有知覺就有所不知，有形體就有所不形。可以動可以搖，怎麼能說是清凈呢？』僧宗說：『法身凝定寂靜，誰能動搖它呢？』
無受無行不住不作無味無雜非是有為。
案：僧亮說：『從這句到「非是有為」，是解釋上面的「無知」。接受因緣就會產生行為，有行為就會有停留。有停留就會有造作，有造作必定會貪著滋味。貪著就會雜染惡事聚集。惡事聚集，身體就沒有停留。這是有為法。因為沒有這些，所以不是有為法。』僧宗說：『位階圓滿，所以不接受住位。所以沒有行為。不住于生死，所以不住留。造作就是業，滋味就是煩惱，雜染就是果報。』
非業非果非行非滅非心非數。
案：僧亮說：『這是解釋「非有為」。有為就是業，就是果，就是行，就是滅。由心和心數而生起。否定它們，所以沒有。』僧宗說：『離開有餘果，所以非業非果。離開無餘果，所以非行非滅。非心非心數，是離開四陰。』
不可思議常不可思議。
案：僧亮說：『真身是這樣不可思議。或者說真不可議論，應該是可以議論的。所以說應該是真常不可議論的。』僧宗說：『三乘（Sānyāna）十地（Bhūmi）都不能衡量。』
無識離心。
案：僧亮說：『這是解釋上面的「非心」。顯現分別，所以名為識（Vijñāna）。能生後有，所以名為心（Citta）。現在說沒有分別，所以不是識。不生後有，所以不是心。』僧宗說：『從這以下，是真和應雙重闡明。』
亦不離心。
案：僧亮說：『雖然不分別，但是沒有事情不……』
【English Translation】 English version: Sengliang said: 'There is knowing and there is form, neither pure nor turbid.' Sengzong said: 'Double negation is purity.'
Without movement or shaking.
Note: Sengliang said: 'This explains purity. Having knowledge implies having something unknown; having form implies having something unformed. Being able to move and shake, how can it be called pure?' Sengzong said: 'The Dharmakāya (法身) is solidified and still; who can move it?'
Without reception, without action, without abiding, without creation, without taste, without mixture, not conditioned.
Note: Sengliang said: 'From here to 'not conditioned' explains the above 'without knowledge'. Receiving conditions leads to action; action leads to abiding. Abiding leads to creation; creation inevitably leads to attachment to taste. Attachment leads to the accumulation of mixed evils. With the accumulation of evils, the body has no remaining stability. This is conditioned dharma. Because there are none of these, it is not conditioned dharma.' Sengzong said: 'The position is fulfilled, so there is no acceptance of an abiding position. Therefore, there is no action. Not abiding in birth and death, therefore there is no abiding. Creation is karma; taste is affliction; mixture is retribution.'
Not karma, not retribution, not action, not cessation, not mind, not mental functions.
Note: Sengliang said: 'This explains 'not conditioned'. Conditioned is karma, is retribution, is action, is cessation. It arises from mind and mental functions. Negating them, therefore there is none.' Sengzong said: 'Leaving the remaining fruit, therefore not karma, not retribution. Leaving the non-remaining fruit, therefore not action, not cessation. Not mind, not mental functions, is leaving the four skandhas (四陰).'
Inconceivable, always inconceivable.
Note: Sengliang said: 'The true body is thus inconceivable. Or it is said that the true is not discussable; it should be discussable. Therefore, it is said that it should be truly constant and not discussable.' Sengzong said: 'The Three Vehicles (Sānyāna) and the Ten Bhūmis (十地) cannot measure it.'
Without consciousness, apart from mind.
Note: Sengliang said: 'This explains the above 'not mind'. Manifesting discrimination is called consciousness (Vijñāna). Being able to produce subsequent existence is called mind (Citta). Now it is said that there is no discrimination, therefore it is not consciousness. Not producing subsequent existence, therefore it is not mind.' Sengzong said: 'From here onwards, both the true and the responsive are clearly explained.'
Also not apart from mind.
Note: Sengliang said: 'Although there is no discrimination, there is nothing that is not...'
知也。僧宗曰。上既言無識。謂同木石。拂此疑故。亦不離心也。
其心平等。
案。僧亮曰。雖知而無知相也。僧宗曰。絕高下故。故言平也。無優劣故。故言等也。
無有亦有。
案。僧亮曰。無生住滅。故非有。智周三世。故亦有也。僧宗曰。法身無像。故無有。丈六通化。故亦有也。
無有去來而亦去來。
案。僧宗曰。既無有色。誰去誰來。垂形六道。見有去來。
不破不壞不斷不絕不出不滅。
案。僧亮曰。上云去來。似有破壞出滅。今明無此。以釋非有為也。僧宗曰。離四相故。不破乃至不絕也。體非未來故。不出至現在。不滅入過去也。
非主亦主。
案。僧亮曰。心居物下。故非主。具八自在。故亦主也。僧宗曰。法身妙絕。何依何主。道王三千。故云亦主。
非有非無。
案。僧亮曰。兩非重說。終遣有耳。僧宗曰。不同二十五有。故非有。不同太虛。故非無也。亦曰法身故非有。應跡故非無也。
非覺非觀非字非不字。
案。僧亮曰。非人非天。故非字。應人名人。故非不字也。僧宗曰。離粗細心相。故非覺觀也。夫名生於形。無狀故無名。應用故有字也。
非定非不定。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：知也。（僧宗曰：上面既然說了『無識』，會讓人覺得和木頭石頭一樣沒有分別，爲了消除這個疑惑，所以說也不離心。）
其心平等。
（案：僧亮曰：雖然知道，卻沒有知道的表相。僧宗曰：因為超越了高下之分，所以說是『平』。因為沒有優劣之別，所以說是『等』。）
無有亦有。
（案：僧亮曰：沒有生住滅，所以不是『有』。智慧周遍過去、現在、未來三世，所以也是『有』。僧宗曰：法身沒有形象，所以是『無有』。丈六金身顯現神通教化，所以也是『有』。）
無有去來而亦去來。
（案：僧宗曰：既然沒有色相，誰去誰來？但爲了度化眾生，垂跡於六道之中，所以看起來有去有來。）
不破不壞不斷不絕不出不滅。
（案：僧亮曰：上面說了去來，好像有破壞、出現、消滅。現在說明沒有這些，以此來解釋『非有』的含義。僧宗曰：因為離開了四相（生、住、異、滅），所以不破乃至不絕。本體不是未來，所以不出，直到現在，不滅而進入過去。）
非主亦主。
（案：僧亮曰：心位於萬物之下，所以不是『主』。但具有八種自在，所以也是『主』。僧宗曰：法身的奧妙超越一切，依靠什麼，又主宰什麼呢？但爲了教化三千大千世界，所以也說是『主』。）
非有非無。
（案：僧亮曰：兩次否定，最終是爲了捨棄『有』的執著。僧宗曰：不同於二十五有（三界中的二十五種存在狀態），所以不是『有』。不同於虛空，所以不是『無』。也可以說，因為是法身，所以不是『有』。因為應化顯跡，所以不是『無』。）
非覺非觀非字非不字。
（案：僧亮曰：不是人也不是天人，所以不是『字』。爲了應化世人而有名號，所以不是『不字』。僧宗曰：因為離開了粗細的心相，所以不是『覺』也不是『觀』。名稱產生於形狀，沒有形狀就沒有名稱，但爲了方便應用，所以有文字。）
非定非不定。
（案：僧亮曰：
【English Translation】 English version: 'Know also.' The monk Zong said: 'Since it was said above that there is 'no consciousness,' it might be thought to be the same as wood and stone. To dispel this doubt, it is also said that it is not separate from the mind.'
'Its mind is equal.'
(Note: The monk Liang said: 'Although there is knowing, there is no appearance of knowing.' The monk Zong said: 'Because it transcends high and low, it is called 'equal.' Because there is no superiority or inferiority, it is called 'the same.')
'No existence, yet also existence.'
(Note: The monk Liang said: 'There is no arising, abiding, or ceasing, so it is not 'existence.' Wisdom pervades the three times, so it is also 'existence.' The monk Zong said: 'The Dharmakaya (法身) [Dharma body] has no form, so it is 'no existence.' The sixteen-foot body manifests transformations, so it is also 'existence.')
'No going and coming, yet also going and coming.'
(Note: The monk Zong said: 'Since there is no form, who goes and who comes? But to deliver sentient beings, it manifests in the six realms, so it appears to go and come.')
'Not broken, not destroyed, not cut off, not ceased, not coming forth, not ceasing.'
(Note: The monk Liang said: 'Above, it was said going and coming, which seems to imply breaking, appearing, and ceasing. Now it is clarified that these are not present, to explain the meaning of 'non-existence.' The monk Zong said: 'Because it is apart from the four characteristics (birth, abiding, change, death), it is not broken, and so on, up to not ceased. The substance is not the future, so it does not come forth, until the present, it does not cease and enter the past.')
'Not a master, yet also a master.'
(Note: The monk Liang said: 'The mind is below things, so it is not a 'master.' But it possesses the eight freedoms, so it is also a 'master.' The monk Zong said: 'The subtlety of the Dharmakaya (法身) [Dharma body] transcends everything; what does it rely on, and what does it master? But to teach the three thousand great thousand worlds, it is also called 'master.')
'Neither existence nor non-existence.'
(Note: The monk Liang said: 'Two negations, ultimately to abandon the attachment to 'existence.' The monk Zong said: 'It is different from the twenty-five existences (二十五有) [the twenty-five states of existence in the three realms], so it is not 'existence.' It is different from emptiness, so it is not 'non-existence.' It can also be said that because it is the Dharmakaya (法身) [Dharma body], it is not 'existence.' Because it responds and manifests traces, it is not 'non-existence.')
'Neither awareness nor observation, neither word nor non-word.'
(Note: The monk Liang said: 'Neither human nor deva, so it is not 'word.' To respond to people and have a name, so it is not 'non-word.' The monk Zong said: 'Because it is apart from the coarse and subtle mind-appearances, it is neither 'awareness' nor 'observation.' Names arise from forms; without form, there is no name, but for the sake of application, there are words.')
'Neither fixed nor unfixed.'
(Note: The monk Liang said:
。心馳萬境。故非定。寂然不動。故非不定也。僧宗曰。能大能小。故非定也。其體常湛。故非不定也。
不可見了了見。
案。僧亮曰。十地所不睹。故不可見。後身見故。了了見也。
無處亦處無宅亦宅。
案。僧亮曰。真則非人。無處無宅也。常在五道。故亦處亦宅也。
無闇無明。
案。僧亮曰。洞鑑三世。故無闇也。現同凡夫。故無明也。
無有寂靜而亦寂靜。
案。僧亮曰。無事不為。而常無為。僧宗曰。分身散體。故無寂靜也。常果恬然。故言亦寂靜也。
是無所有不受不施。
案。僧亮曰。無二十五有。故無有也。不衣不食。故不受也。功德無增。故無施也。僧宗曰。雖言始有。視聽不得。故無有也。位居足地。故不受也。離因相故。故無施也。
清凈無垢無諍斷諍。
案。僧亮曰。釋上句也。無是無非。故無諍也。僧宗曰。煩惱是諍。以斷盡故。故言無也。
住無住處。
案。僧亮曰。釋上無宅亦宅句也。僧宗曰。涅槃無域真所居也。
不取不墮。
案。僧亮曰。不進求故不取也。不退故不墮也。僧宗曰。因取故墮。不取故不墮也。
非法非非法非福田非非福田。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：心念馳騁于萬千境界，所以不是靜止的（定）。寂然不動，所以不是不靜止（不定）。僧宗說：能大能小，所以不是靜止的（定）。其本體常恒清澈，所以不是不靜止的（不定）。
不可見卻又明明可見。
僧亮解釋說：十地菩薩都無法完全看清，所以說是不可見。但證悟后又能清楚看見，所以又說是了了見。
無處不在，又似乎無處可尋；無家可歸，又似乎處處是家。
僧亮解釋說：真如之體超越凡人，所以說無處無家。但又常在五道輪迴之中，所以又說亦處亦宅。
沒有黑暗，也沒有光明。
僧亮解釋說：洞察過去、現在、未來三世，所以沒有黑暗。但顯現的形象又與凡夫相同，所以又沒有光明。
沒有寂靜，但也可以說是寂靜。
僧亮解釋說：無事不為，但又常常處於無為的狀態。僧宗說：可以分身散體，所以說沒有寂靜。但常恒處於果位的恬靜狀態，所以又說是寂靜。
這是無所有，不接受，也不施捨。
僧亮解釋說：沒有二十五有（三界中的二十五種存在形式），所以說是無有。不穿衣，不吃飯，所以說是不接受。功德沒有增減，所以說是無施。僧宗說：雖然說是開始存在，但視聽都無法感知，所以說是無有。安住于圓滿的境界，所以說是不接受。遠離因果的表象，所以說是無施。
清凈沒有污垢，沒有爭論，斷絕爭論。
僧亮解釋說：這是對上一句的解釋。沒有是非對錯，所以沒有爭論。僧宗說：煩惱就是爭論，因為已經斷盡了煩惱，所以說沒有爭論。
安住于無所安住之處。
僧亮解釋說：這是對上面『無宅亦宅』一句的解釋。僧宗說：涅槃沒有邊際，是真如所居住的地方。
不執取，也不墮落。
僧亮解釋說：不追求進取，所以不執取。不退步，所以不墮落。僧宗說：因為執取所以墮落，不執取所以不墮落。
不是善法，也不是非善法；不是福田，也不是非福田。
僧亮解釋說：
【English Translation】 English version: The mind wanders through myriad realms, therefore it is not still (定, dìng - stillness, concentration). Being serenely unmoving, therefore it is not non-still (不定, bù dìng - non-stillness). The monk Zong said: Being able to be large and small, therefore it is not still (定, dìng). Its essence is always clear and still, therefore it is not non-still (不定, bù dìng).
It is invisible, yet clearly seen.
Commentary: The monk Liang said: What the Tenth Ground (十地, Shí Dì - the ten stages of a Bodhisattva's path) cannot fully perceive, therefore it is invisible. But after enlightenment, it is clearly seen, therefore it is 'clearly seen'.
Nowhere, yet everywhere; no home, yet every place is home.
Commentary: The monk Liang said: The true nature transcends ordinary people, therefore it is nowhere and no home. But it is always in the five paths of reincarnation, therefore it is everywhere and every place is home.
No darkness, no light.
Commentary: The monk Liang said: Penetratingly aware of the three times (past, present, future), therefore there is no darkness. But appearing the same as ordinary people, therefore there is no light.
No stillness, yet also stillness.
Commentary: The monk Liang said: Doing everything, yet always in a state of non-action. The monk Zong said: Being able to divide the body and scatter the form, therefore there is no stillness. But always in the tranquil state of fruition, therefore it is also stillness.
This is having nothing, not receiving, and not giving.
Commentary: The monk Liang said: Having none of the twenty-five existences (二十五有, Èrshíwǔ Yǒu - the twenty-five realms of existence in the Three Realms), therefore it is having nothing. Not wearing clothes, not eating food, therefore it is not receiving. Merit and virtue neither increase nor decrease, therefore it is not giving. The monk Zong said: Although it is said to begin to exist, sight and hearing cannot perceive it, therefore it is having nothing. Abiding in the perfect state, therefore it is not receiving. Being apart from the appearance of cause and effect, therefore it is not giving.
Pure, without defilement, without strife, ceasing strife.
Commentary: The monk Liang said: This explains the previous sentence. Without right and wrong, therefore there is no strife. The monk Zong said: Afflictions are strife, because they have been completely extinguished, therefore it is said there is no strife.
Abiding in the place of non-abiding.
Commentary: The monk Liang said: This explains the sentence above, 'no home, yet every place is home'. The monk Zong said: Nirvana has no boundaries, it is where true nature resides.
Not grasping, not falling.
Commentary: The monk Liang said: Not seeking advancement, therefore not grasping. Not regressing, therefore not falling. The monk Zong said: Because of grasping, one falls; not grasping, therefore one does not fall.
Not Dharma, not non-Dharma; not a field of merit, not a non-field of merit.
Commentary: The monk Liang said:
。絕軌相故非法。化人故非非法也。絕言故非田。應供故非非田。
無盡不盡離一切盡。
案。僧亮曰。釋上句也。湛然故無盡也。僧宗曰。移劫不窮。故言無盡。即是不盡。故離一切盡也。
是空離空。
案。僧亮曰。無性無相。故是空也。離無常無我。故離空也。僧宗曰。空無生死。即離空也。
雖不常住非唸唸滅。
案。僧亮曰。體無生滅。或隱或顯。僧宗曰。絕言故。不可名之為常。絕眾相故。非唸唸滅。
無有垢濁。
案。僧亮曰。釋不滅也。
無字離字非聲非說。
案。僧宗曰。釋不滅也。
亦非修集非稱非量。
案。僧亮曰。了因非作故。因非修集也。絕思議故。非稱量也。僧宗曰。無所進故。非修集也。無相待故。非稱量也。
非一非異。
案。僧亮曰。方圓殊應。故非一也。真性不改。故不異也。
非像非相諸相莊嚴。
案。僧亮曰。妙絕眾相。而相超世。
非勇非畏無寂不寂。
案。僧亮曰。摧四魔故非畏也。無靜不靜。故無寂。
無熱不熱無可睹見無有相貌。
案。僧亮曰。動靜一體。其相難見。
如來度脫一切眾生(至)法無有二故不可量。
【現代漢語翻譯】 現代漢語譯本 『絕軌相故非法』：因為超越了所有可以追蹤的相狀，所以不能被認為是『法』（Dharma，佛法）。 『化人故非非法也』：因為是變化出來的人，所以也不能說不是『法』。 『絕言故非田』：因為超越了言語，所以不是福田（指可以種福報的田地）。 『應供故非非田』：因為應該接受供養，所以不能說不是福田。
『無盡不盡離一切盡』：沒有窮盡，也沒有不窮盡，超越了一切窮盡。
案：僧亮說，這是解釋上一句。湛然（指清澈寂靜的狀態）所以沒有窮盡。僧宗說，經歷無數劫也不會窮盡，所以說是沒有窮盡。即是沒有不窮盡，所以超越了一切窮盡。
『是空離空』：是空性，也超越了空性。
案：僧亮說，沒有自性，沒有相狀，所以是空性。超越了無常和無我，所以超越了空性。僧宗說，空性沒有生死，所以超越了空性。
『雖不常住非唸唸滅』：雖然不是恒常存在，但也不是每個念頭都在生滅。
案：僧亮說，本體沒有生滅，只是有時隱沒，有時顯現。僧宗說，因為超越了言語，所以不能稱之為常。因為超越了所有相狀，所以不是每個念頭都在生滅。
『無有垢濁』：沒有污垢和混濁。
案：僧亮說，這是解釋不滅。
『無字離字非聲非說』：沒有文字，也超越了文字，不是聲音，也不是言說。
案：僧宗說，這是解釋不滅。
『亦非修集非稱非量』：也不是通過修行積累而成的，不能被衡量和估量。
案：僧亮說，了因（指覺悟的根本原因）不是人為造作的，所以不是通過修行積累而成的。因為超越了思議，所以不能被衡量和估量。僧宗說，因為沒有進步，所以不是通過修行積累而成的。因為沒有相對待的事物，所以不能被衡量和估量。
『非一非異』：不是單一的，也不是不同的。
案：僧亮說，方圓的應化不同，所以不是單一的。真性沒有改變，所以不是不同的。
『非像非相諸相莊嚴』：不是形象，也不是相狀，卻以各種相狀來莊嚴。
案：僧亮說，妙絕於所有相狀，而相狀又超越世間。
『非勇非畏無寂不寂』：不是勇敢，也不是畏懼，沒有寂靜，也沒有不寂靜。
案：僧亮說，因為摧毀了四魔（指煩惱魔、五陰魔、死魔、天魔），所以不是畏懼。沒有靜止也沒有不靜止，所以沒有寂靜。
『無熱不熱無可睹見無有相貌』：沒有熱惱，也沒有不熱惱，無法看到，也沒有相貌。
案：僧亮說，動和靜是一體的，它的相狀難以見到。
『如來度脫一切眾生(至)法無有二故不可量』：如來度脫一切眾生，因為法沒有二元性，所以無法衡量。
【English Translation】 English version 'Transcending all traceable characteristics, it is not Dharma (the teachings of the Buddha).' 'Because it is a transformation, it is not non-Dharma either.' 'Because it transcends language, it is not a field of merit (a field where good fortune can be cultivated).' 'Because it is worthy of offerings, it is not non-field of merit.'
'Without end, without non-end, beyond all ends.'
Note: Sengliang said, this explains the previous sentence. Because of its pure and tranquil state, it is without end. Sengzong said, it will not be exhausted even after countless kalpas (aeons), so it is said to be without end. That is, it is without non-end, so it is beyond all ends.
'It is emptiness, and it transcends emptiness.'
Note: Sengliang said, without inherent nature, without characteristics, therefore it is emptiness. Transcending impermanence and non-self, therefore it transcends emptiness. Sengzong said, emptiness has no birth or death, so it transcends emptiness.
'Although not permanent, it is not annihilated moment by moment.'
Note: Sengliang said, the essence has no birth or death, it only sometimes disappears and sometimes appears. Sengzong said, because it transcends language, it cannot be called permanent. Because it transcends all characteristics, it is not annihilated moment by moment.
'Without defilement or turbidity.'
Note: Sengliang said, this explains non-annihilation.
'Without words, beyond words, not sound, not speech.'
Note: Sengzong said, this explains non-annihilation.
'Also, it is not cultivated or accumulated, not measured or quantified.'
Note: Sengliang said, the direct cause (the fundamental cause of enlightenment) is not artificially created, so it is not cultivated or accumulated. Because it transcends thought, it cannot be measured or quantified. Sengzong said, because there is no progress, it is not cultivated or accumulated. Because there are no relative things, it cannot be measured or quantified.
'Neither one nor different.'
Note: Sengliang said, the transformations of square and round are different, so it is not one. The true nature does not change, so it is not different.
'Neither image nor form, adorned with all forms.'
Note: Sengliang said, it is wonderfully beyond all forms, and the forms transcend the world.
'Neither courageous nor fearful, without stillness, without non-stillness.'
Note: Sengliang said, because it destroys the four maras (hindrances: afflictions, aggregates, death, and celestial beings), it is not fearful. Without stillness and without non-stillness, therefore there is no stillness.
'Without heat, without non-heat, cannot be seen, without appearance.'
Note: Sengliang said, movement and stillness are one, its appearance is difficult to see.
'The Tathagata (如來, Thus Come One) liberates all sentient beings (to) the Dharma has no duality, therefore it cannot be measured.'
案。僧亮曰。出其事也。
無等等。
案。僧亮曰。唯佛與佛等也。
平如虛空。
案。僧亮曰。釋等義也。
無有相貌同無生性不斷不常常行一乘眾生見三。
案。僧亮曰。無有相貌。出等事也。或三或一釋等義。
不退不轉斷一切結不戰不觸。
案。僧亮曰。大乘所無也。僧宗曰。四魔已盡。故不戰也。滅于攀緣。故無觸也。
非性住性。
案。僧亮曰。無自性故非性也。不改變易。故住性也。
非合非散非長非短(至)非增非損非勝非負。
案。僧亮曰。總釋上也。
如來之身成就如是(至)非有為非無為非世非不世。
案。僧亮曰。有知知則不等也。
非作非不作。
案。僧亮曰。謂是了因非作因也。
非依非不依(至)除一法相不可算數。
案。僧亮曰。不可一方一數取也。僧宗曰。若謂得一法相。在百非外者。亦除之也。一解云。除方便一法也。
般涅槃時不般涅槃。
案。僧宗曰。物見有滅。竟不滅也。
如來法身皆悉成就如是無量微妙功德。
案。僧亮曰。總結上也。
迦葉唯有如來乃知是相非諸聲聞緣覺所知。
案。僧亮曰。結上不思議
【現代漢語翻譯】 現代漢語譯本： 案（按，評註）。僧亮說：『這是指出其中的事理。』
無等等。
案。僧亮說：『只有佛與佛之間是相等的。』
平如虛空。
案。僧亮說：『這是解釋「等」的含義。』
無有相貌，同於無生之性，不斷滅，不常住，常行於一乘，而眾生卻見為三乘。
案。僧亮說：『「無有相貌」，是指出平等的具體事理。或說三乘或說一乘，是解釋平等的含義。』
不退轉，不斷一切煩惱結縛，不戰勝，不觸及。
案。僧亮說：『這是大乘境界所沒有的。』僧宗說：『四魔已經斷盡，所以沒有爭戰。滅除攀緣之心，所以沒有觸及。』
非自性住，非他性住。
案。僧亮說：『因為沒有自性，所以不是自性住。不改變，不易變，所以是住性。』
非合非散，非長非短（至）非增非損，非勝非負。
案。僧亮說：『這是對以上所說的總括解釋。』
如來的法身成就瞭如此（至）非有為，非無為，非世間，非非世間。
案。僧亮說：『如果有知，那麼知就不是平等了。』
非作非不作。
案。僧亮說：『這是說如來是了因，而不是作因。』
非依非不依（至）除去一法之相，不可算數。
案。僧亮說：『不可用一方一數來執取。』僧宗說：『如果認為得到一個法相，在百非之外，也要去除它。』另一種解釋說：『除去方便一法。』
般涅槃時，不般涅槃。
案。僧宗說：『眾生看到有滅，實際上並沒有滅。』
如來的法身，都成就瞭如此無量微妙的功德。
案。僧亮說：『這是對以上所說的總結。』
迦葉（Kasyapa，佛陀的弟子），只有如來才能知道這些相，不是諸位聲聞（Sravaka，聽聞佛陀教誨的弟子）和緣覺（Pratyekabuddha，通過自身努力覺悟的人）所能知道的。
案。僧亮說：『總結以上不可思議的境界。』
【English Translation】 English version: Commentary. The monk Liang said: 'This points out the principles within the matter.'
Without equal.
Commentary. The monk Liang said: 'Only Buddha is equal to Buddha.'
Level like empty space.
Commentary. The monk Liang said: 'This explains the meaning of 'equal'.'
Without appearance, the same as the nature of non-birth, not ceasing, not permanent, always practicing the One Vehicle, yet sentient beings see it as Three Vehicles.
Commentary. The monk Liang said: ''Without appearance' points out the specific principles of equality. Speaking of Three Vehicles or One Vehicle explains the meaning of equality.'
Not regressing, not transforming, severing all bonds of affliction, not battling, not touching.
Commentary. The monk Liang said: 'This is what is absent in the Mahayana realm.' The monk Zong said: 'The four maras (demons) are already exhausted, so there is no battle. Extinguishing clinging, so there is no touching.'
Not inherent nature, not dwelling in nature.
Commentary. The monk Liang said: 'Because there is no self-nature, it is not inherent nature. Not changing or altering, so it is dwelling in nature.'
Neither united nor scattered, neither long nor short (to) neither increasing nor decreasing, neither winning nor losing.
Commentary. The monk Liang said: 'This is a general explanation of the above.'
The Dharma body of the Tathagata (如來，another name for Buddha) accomplishes such (to) neither conditioned nor unconditioned, neither worldly nor unworldly.
Commentary. The monk Liang said: 'If there is knowing, then knowing is not equal.'
Neither acting nor not acting.
Commentary. The monk Liang said: 'This means that the Tathagata is a condition for understanding, not a cause for creation.'
Neither relying nor not relying (to) except for the aspect of one dharma, it is incalculable.
Commentary. The monk Liang said: 'It cannot be grasped by one direction or one number.' The monk Zong said: 'If one thinks they have obtained the aspect of one dharma, outside of the hundred negations, it should also be removed.' Another explanation says: 'Remove the one dharma of expedient means.'
Entering Nirvana (般涅槃，the final liberation from the cycle of death and rebirth), not entering Nirvana.
Commentary. The monk Zong said: 'Beings see cessation, but in reality, there is no cessation.'
The Dharma body of the Tathagata, all accomplish such immeasurable and subtle merits.
Commentary. The monk Liang said: 'This is a summary of the above.'
Kasyapa (迦葉，Buddha's disciple), only the Tathagata knows these aspects, not known by the Sravakas (聲聞，disciples who hear the Buddha's teachings) and Pratyekabuddhas (緣覺，those who attain enlightenment on their own).
Commentary. The monk Liang said: 'Concluding the above inconceivable realm.'
也。
迦葉如是功德成如來身非是雜食所長養身。
案。僧亮曰。結上法身妙極。離生死也。
迦葉如來真身功德如是(至)為欲調伏諸眾生故。
案。僧亮曰。結上應身。雖生不生。
善男子汝今常知如來之身即金剛身。
案。僧亮曰。以本跡相。即雙結也。
汝從今日常當專心(至)說如來身即是法身。
案。僧宗曰。備上眾德。本跡相關。其旨顯然。勸令受持。廣弘化也。
迦葉菩薩白佛言世尊(至)亦當為人如是廣說。
案。智秀曰。領解也。
唯然世尊如來法身金剛不壞而未能知所因云何。
案。僧亮曰。答問復以何因緣。得大堅固力也。下文舉護法為因也。僧宗曰。答因中有四段。第一列三種章門。所謂護法引證開制也。第二廣此三也。第三明末代通法人也。第四明不但通經。亦協通律為化也。寶亮曰。就此答中。大分為三。第一總答。以護法為因也。第二佛自引證。我昔親行此因也。第三從持正法者。不受五戒。廣辨護法之相也。護法者。不出二途。一者據萬行為端。自守戒行。任持在心。二者不顧形命。但使法弘也。若能弘。建立之心令惡改。而法通者。故佛于下文。嘆護法者。自利利人之功勝也。智秀曰。大分此答。
【現代漢語翻譯】 現代漢語譯本： 迦葉（Kasyapa，人名）啊，如來的功德成就瞭如來之身，不是靠雜食所能長養的身體。
案：僧亮說，總結了上面的法身，玄妙到了極點，脫離了生死。
迦葉（Kasyapa）啊，如來真身的功德就是這樣（直到後面），是爲了調伏各種眾生。
案：僧亮說，總結了上面的應身，雖然生卻又像沒生一樣。
善男子，你現在應當常常知道如來之身就是金剛身。
案：僧亮說，用本跡相對照，就是雙重總結。
你從今天起應當常常專心（直到後面），說如來之身就是法身。
案：僧宗說，具備了上面的各種功德，本跡相互關聯，其中的旨意很明顯。勸人接受並保持，廣泛弘揚教化。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊（Bhagavan，佛的尊稱）（直到後面），也應當為他人這樣廣泛宣說。
案：智秀說，領會理解了。
是的，世尊（Bhagavan），如來的法身金剛不壞，但還未能知道其中的原因是什麼。
案：僧亮說，回答問題，再問是什麼因緣，得到如此堅固的力量。下文舉出護法作為原因。僧宗說，回答原因中有四個段落。第一，列出三種章門，即護法、引證、開制。第二，廣泛闡述這三種。第三，說明末法時代通達佛法的人。第四，說明不僅通達經文，也協同通達戒律來進行教化。寶亮說，就這個回答中，大致分為三部分。第一，總的回答，以護法作為原因。第二，佛親自引證，我過去親自實行這個原因。第三，從『持正法者，不受五戒』開始，廣泛辨析護法的相貌。護法的人，不出兩條途徑。一是依據萬行作為根本，自己遵守戒行，任持在心。二是顧不上自己的性命，只要能弘揚佛法。如果能夠弘揚，建立起使惡人改變心意的力量，佛法就能通達。所以佛在下文讚歎護法的人，自利利人的功德殊勝。智秀說，大致劃分這個回答。
【English Translation】 English version: Kasyapa (Kasyapa, a name), the merits of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) accomplish the body of the Tathagata, not a body nourished by miscellaneous foods.
Note: Monk Liang said, 'It concludes the above Dharmakaya (Dharmakaya, the 'body of the Dharma'), which is supremely profound, free from birth and death.'
Kasyapa (Kasyapa), the merits of the true body of the Tathagata are like this (until later), for the purpose of taming all sentient beings.
Note: Monk Liang said, 'It concludes the above Nirmanakaya (Nirmanakaya, the 'body of transformation'), although born, it is as if not born.'
Good man, you should always know from now on that the body of the Tathagata is the Vajra (Vajra, 'diamond' or 'thunderbolt') body.
Note: Monk Liang said, 'Using the original and manifested aspects to correspond, it is a double conclusion.'
From today onwards, you should always concentrate your mind (until later), saying that the body of the Tathagata is the Dharmakaya (Dharmakaya).
Note: Monk Zong said, 'It is equipped with the above virtues, the original and manifested aspects are related, and its meaning is clear. It encourages people to accept and uphold it, and to widely promote its teachings.'
Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha: 'Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) (until later), we should also widely proclaim it to others in this way.'
Note: Zhi Xiu said, 'He understood and comprehended.'
'Yes, Bhagavan (Bhagavan), the Dharmakaya (Dharmakaya) of the Tathagata is indestructible like Vajra (Vajra), but I have not yet been able to know what the cause is.'
Note: Monk Liang said, 'It answers the question, and further asks what causes lead to such firm strength. The following text cites protecting the Dharma as the cause.' Monk Zong said, 'There are four sections in the answer about the cause. First, it lists three chapter headings, namely protecting the Dharma, citing evidence, and establishing regulations. Second, it elaborates on these three. Third, it explains those who understand the Dharma in the degenerate age. Fourth, it explains that it is not only understanding the sutras, but also cooperating in understanding the precepts for the purpose of teaching. Bao Liang said, 'Within this answer, it is roughly divided into three parts. First, the general answer, taking protecting the Dharma as the cause. Second, the Buddha personally cites evidence, I personally practiced this cause in the past. Third, starting from 'those who uphold the true Dharma do not accept the five precepts,' it widely distinguishes the appearance of protecting the Dharma. Those who protect the Dharma do not go beyond two paths. One is to base oneself on myriad practices as the foundation, to observe the precepts oneself, and to maintain them in one's heart. The other is to disregard one's own life, but only to make the Dharma flourish. If one can promote it, establishing the power to change the minds of evil people, then the Dharma can be understood. Therefore, the Buddha praises those who protect the Dharma in the following text, for the merit of benefiting oneself and others is supreme.' Zhi Xiu said, 'Roughly divide this answer.'
為兩段。第一舉問求答。第二正答也。答中又有二別。一略二廣也。此即大分中之第一。舉問求答也。
佛告迦葉以能護持正法因緣故得成就是金剛身。
案。智秀曰。此下正答中。第一略門也。有兩翻。此第一直答。
迦葉我于往昔護法因緣(至)是金剛身常住不壞。
案。僧亮曰。護法法全。是故感得身不可壞也。智秀曰。此第二自舉往昔。略為證也。
善男子護持正法者(至)守護持戒清凈比丘。
案。寶亮曰。下文顯出家之人。有三品。在家之人。蠲去下品。唯出中上也。若不受五戒。而忘身護法。令法得通者。此實大勇猛也。出家通法之人。所以應與護法白衣持刀杖者俱者。此就末世之中為論耳。智秀曰。此下第二廣門也。有三翻。第一明在家人護法。第二引證。第三明出家之人。護法之法也。從此訖非持戒者。得如是名。第一辨在家之人護法。有二翻。第一正明護法。第二迦葉難也。此即第一翻也。
迦葉菩薩白佛言世尊(至)當知是輩是禿居士。
案。僧亮曰。與刀仗者俱。律有誠制。不名清凈。故須問也。僧宗曰。向列三章門。今欲廣釋護法之相。先假執聲聞教中。唯以獨靜為上。今佛釋此非上。以護法為勝也。智秀曰。此下第二翻也。為難之辭
【現代漢語翻譯】 現代漢語譯本：這是分為兩段。第一段提出問題並尋求解答。第二段是正式的回答。在回答中又有兩種區別：一是簡略的回答，二是詳細的回答。這便是大分之中的第一部分，即提出問題並尋求解答。
佛告訴迦葉（Kasyapa，佛陀的十大弟子之一）：因為能夠護持正法的因緣，所以成就了這金剛身。
按智秀的說法：這以下是正式回答中的第一部分，簡略的回答。有兩種方式，這是第一種直接回答。
迦葉，我在往昔護法的因緣（以至於）成就了這金剛身，常住不壞。
按僧亮的說法：護持佛法周全，因此感得身體不可破壞。智秀說：這是第二種，自己舉出往昔的例子，作為簡略的證明。
善男子，護持正法的人（以至於）守護持戒清凈的比丘（Bhikkhu，佛教出家男眾）。
按寶亮的說法：下文顯現出家之人有上中下三品，在家之人，去除下品，只留下中品和上品。如果有人不接受五戒，但忘記自身安危而護持佛法，使佛法得以流通，這實在是太勇猛了。出家弘揚佛法的人，所以應該和護法白衣（在家信徒）持刀杖者在一起，這是就末世的情況而論。智秀說：這以下是第二部分，詳細的回答。有三種方式：第一，說明在家之人護法；第二，引用證據；第三，說明出家之人護法的方法。從這裡到『非持戒者，得如是名』，是第一部分，辨別在家之人護法。有兩種方式：第一，正面說明護法；第二，迦葉提出疑問。這便是第一種方式。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊（Bhagavan，對佛的尊稱）（以至於）應當知道這些人是禿頭的居士（在家信徒）。
按僧亮的說法：與持刀杖者在一起，戒律有明確的規定，不能稱之為清凈，所以需要提問。僧宗說：之前列出三個章節，現在想要詳細解釋護法的相貌，先假設聲聞乘的教義中，只有獨處清靜才是最好的。現在佛陀解釋這並非最好，以護法為殊勝。智秀說：這以下是第二種方式，是提出疑問的言辭。
【English Translation】 English version: This is divided into two sections. The first section raises a question and seeks an answer. The second section is the formal answer. Within the answer, there are two distinctions: one is a brief answer, and the other is a detailed answer. This is the first part of the major division, which is raising a question and seeking an answer.
The Buddha told Kasyapa (one of the Buddha's ten great disciples): Because of the causes and conditions of being able to protect and uphold the Dharma, one attains this diamond body.
According to Zhi Xiu: What follows is the first part of the formal answer, the brief answer. There are two ways; this is the first direct answer.
Kasyapa, in my past causes and conditions of protecting the Dharma (to the extent that) I attained this diamond body, which is permanent and indestructible.
According to Seng Liang: Protecting the Dharma completely, therefore one attains a body that cannot be destroyed. Zhi Xiu said: This is the second, citing past examples as brief proof.
Good men, those who protect and uphold the Dharma (to the extent of) guarding and protecting the pure Bhikkhus (Buddhist monks who have taken vows).
According to Bao Liang: The following text reveals that there are three grades of ordained people, and among lay people, the lower grade is removed, leaving only the middle and upper grades. If someone does not accept the five precepts but forgets personal safety to protect the Dharma, allowing the Dharma to spread, this is truly very courageous. The reason why ordained people who propagate the Dharma should be with lay people who protect the Dharma and carry swords and staffs is discussed in the context of the degenerate age. Zhi Xiu said: What follows is the second part, the detailed answer. There are three ways: first, explaining how lay people protect the Dharma; second, citing evidence; third, explaining the methods by which ordained people protect the Dharma. From here to 'those who do not uphold the precepts obtain such a name' is the first part, distinguishing how lay people protect the Dharma. There are two ways: first, directly explaining the protection of the Dharma; second, Kasyapa raises questions. This is the first way.
Kasyapa Bodhisattva said to the Buddha: Bhagavan (World Honored One) (to the extent that) one should know that these people are bald laymen (householders).
According to Seng Liang: Being with those who carry swords and staffs is explicitly prohibited by the precepts and cannot be called pure, so it needs to be questioned. Seng Zong said: Previously, three chapters were listed. Now, wanting to explain the appearance of protecting the Dharma in detail, first assume that in the teachings of the Sravakas (Disciples of Buddha), only solitary quietude is considered the best. Now the Buddha explains that this is not the best, and protecting the Dharma is superior. Zhi Xiu said: What follows is the second way, which is the words of raising questions.
。雖在比丘。而實為顯在家之人。護法之法。
佛告迦葉莫作是語言禿居士。
案。僧亮曰。此下舉三種比丘。前出中品。次出上品。后出下品也。
若有比丘隨所至處(至)當知是人無所能為。
案。僧亮曰。此舉中品比丘也。寶亮曰。昔以持律為上品。今云是中品者。以其不能廣利於物。自守而已故也。
若有比丘供身之具(至)如法治之驅令還俗。
案。僧亮曰。舉上品比丘也。
若有比丘能作如是(至)非持戒者得如是名。
案。僧亮曰。舉下品比丘。即結正破戒者也。
善男子過去久遠無量無邊(至)奴婢牛羊非法之物。
案。智秀曰。此第二引證。有兩章。前引證。后領解也。明駿案。此下引證。有七段。一證弘法比丘。必須強力者為護也。二證世有惡人。必能遮遏弘通之道也。三舉在家護法之至也。四顯弘贊二人之果報也。五會古今。六迦葉領解。七佛述勸也。此即第一。出通法比丘之緣起也。
爾時多有破戒比丘(至)執持刀杖逼是法師。
明駿案。第二舉惡人。遏弘法者之緣起也。
是時國王名曰有德(至)此身當爲無量法器。
明駿案。第三顯護法之人。
王於是時得聞法已(至)應當如是受持
【現代漢語翻譯】 現代漢語譯本 雖然身在比丘（bhiksu，佛教出家男眾）之列，實際上卻是在家之人，守護佛法的法（dharma，佛法、真理）。
佛陀告訴迦葉（Kasyapa，佛陀的弟子）：『不要這樣說，說他是光頭的居士。』
按僧亮的說法：下面列舉了三種比丘。首先是中品比丘，其次是上品比丘，最後是下品比丘。
『如果有比丘無論走到哪裡，（至）應當知道這個人一無是處。』
按僧亮的說法：這是指中品比丘。寶亮說：『過去認為持戒是上品，現在說是中品，是因為他們不能廣泛利益眾生，只能自守。』
『如果有比丘爲了供養身體的用具，（至）應當依法懲治，驅逐他還俗。』
按僧亮的說法：這是指上品比丘。
『如果有比丘能夠這樣做，（至）不是持戒的人能得到這樣的名聲。』
按僧亮的說法：這是指下品比丘，也就是最終破戒的人。
『善男子，過去很久遠，無量無邊，（至）奴婢、牛羊等非法之物。』
按智秀的說法：這第二部分是引證，有兩章。前面是引證，後面是領會。明駿認為：下面的引證有七段。一是證明弘揚佛法的比丘，必須有強有力的人來護持。二是證明世上有惡人，必定會阻礙弘揚佛法的道路。三是舉例說明在家護法的極致。四是彰顯弘揚佛法和讚歎佛法兩人的果報。五是會通古今。六是迦葉領會。七是佛陀敘述勸勉。這即是第一段，說明通達佛法的比丘的緣起。
『那時有很多破戒的比丘，（至）拿著刀杖逼迫這位法師。』
明駿認為：第二段是舉例說明惡人阻礙弘揚佛法者的緣起。
『那時國王名叫有德（Gunavan，具功德者），（至）此身應當成為無量佛法的容器。』
明駿認為：第三段是彰顯護法之人。
『國王在當時聽聞佛法后，（至）應當這樣受持。』
【English Translation】 English version Although being among the bhiksus (Buddhist monks), they are actually lay people, protecting the Dharma (Buddhist teachings, truth).
The Buddha told Kasyapa (one of the Buddha's disciples): 'Do not say such words, calling him a bald-headed layman.'
According to Sengliang: The following lists three types of bhiksus. First, the middle-grade bhiksu, then the upper-grade bhiksu, and finally the lower-grade bhiksu.
'If there is a bhiksu wherever he goes, (to) you should know that this person is incapable of anything.'
According to Sengliang: This refers to the middle-grade bhiksu. Baoliang said: 'In the past, upholding the precepts was considered upper-grade, but now it is said to be middle-grade because they cannot widely benefit sentient beings, only guarding themselves.'
'If there is a bhiksu for the sake of providing for the needs of the body, (to) one should punish him according to the Dharma and expel him to return to lay life.'
According to Sengliang: This refers to the upper-grade bhiksu.
'If there is a bhiksu who can do this, (to) those who do not uphold the precepts cannot obtain such a name.'
According to Sengliang: This refers to the lower-grade bhiksu, that is, those who ultimately break the precepts.
'Good man, in the distant past, immeasurable and boundless, (to) slaves, cattle, sheep, and other unlawful things.'
According to Zhixiu: This second part is an illustration, with two chapters. The first is the illustration, and the second is the understanding. Mingjun believes: The following illustration has seven sections. First, it proves that bhiksus who propagate the Dharma must have powerful people to protect them. Second, it proves that there are evil people in the world who will surely hinder the path of propagating the Dharma. Third, it exemplifies the ultimate in lay protection of the Dharma. Fourth, it highlights the karmic rewards of those who propagate and praise the Dharma. Fifth, it connects the past and present. Sixth, Kasyapa understands. Seventh, the Buddha narrates and exhorts. This is the first section, explaining the origin of bhiksus who are versed in the Dharma.
'At that time, there were many bhiksus who broke the precepts, (to) holding knives and staves, forcing this Dharma master.'
Mingjun believes: The second section exemplifies the origin of evil people hindering those who propagate the Dharma.
'At that time, the king was named Gunavan (virtuous one), (to) this body should become a vessel for immeasurable Dharma.'
Mingjun believes: The third section highlights the person who protects the Dharma.
'After the king heard the Dharma at that time, (to) one should uphold it in this way.'
擁護。
案。僧宗曰。六卷泥洹云。王為第二弟子。覺德為第一弟子。而此言王第一者。蓋以先生彼國故耳。明駿案。第四顯弘護法者。道俗二人之果報也。
迦葉爾時王者則我身是(至)成就法身不可壞身。
明駿案。第五會古今。
迦葉菩薩復白佛言世尊如來常身猶如畫石。
明駿案。第六領解也。
佛告迦葉善男子以是因緣(至)刀劍器杖侍衛法師。
明駿案。第七印述勸護法也。
迦葉白佛言世尊若諸比丘(至)為是持戒為是破戒。
案。僧亮曰。上以不受五戒。名優婆塞。以功補德。若爾者。何必受戒。而名比丘。是故問言有師無師。以定之也。為持為犯者。有師則有戒。亦可以功補過。次問為特為犯也。法瑤曰。隨逐守護。跡似破戒。恐無人師之德。欲明此人持戒之德不虧。可師之道逾盛。是以迦葉發斯問也。僧宗曰。此中有二問。初問有師仁之德不耶。二問為持戒破戒耶。昔教比丘。不得與器仗者俱游。故有問也。寶亮曰。所以復有此問者。向雖辨今昔兩教之異。又明弘法之處。今先審其位。后明其處也。智秀曰。此下第三明出家之人。護法之方也。有兩別。前開兩翻問答。后領解贊述也。前兩翻問答者。第一舉非以顯是。第二開制也。此將
【現代漢語翻譯】 現代漢語譯本 擁護。
案。僧宗說：『六卷《泥洹經》說，國王是第二弟子，覺德是第一弟子。』而這裡說國王是第一，大概是因為他先來到這個國家吧。明駿案：第四是顯揚弘護佛法者，這是道士和俗人的果報。
迦葉說：『那時國王就是我的前身，最終成就法身，成為不可毀壞之身。』
明駿案：第五是會通古今。
迦葉菩薩再次對佛說：『世尊，如來的常身就像畫在石頭上一樣。』
明駿案：第六是領會理解。
佛告訴迦葉：『善男子，因為這個因緣，刀劍器杖會侍衛護法法師。』
明駿案：第七是印證敘述，勸勉護法。
迦葉問佛：『世尊，如果各位比丘，是持戒還是破戒呢？』
案。僧亮說：『上面說不接受五戒，稱為優婆塞（Upasaka，近事男/女）。以功德彌補過失。如果這樣，何必受戒，而稱為比丘（Bhiksu，出家男子）呢？』所以問他有沒有師父，來確定他的身份。問是持戒還是犯戒，有師父就有戒律，也可以用功德彌補過失。其次問是特別情況還是犯戒。法瑤說：『隨從守護，表面上好像破戒，恐怕沒有人師的德行。想要說明這個人持戒的德行沒有虧損，可以作為師父的道理更加興盛。』因此迦葉才提出這個問題。僧宗說：『這裡面有兩個問題。第一個問題是問有沒有人師的德行。第二個問題是問是持戒還是破戒。』以前教導比丘，不得與攜帶武器的人一起遊歷，所以才有這個問題。寶亮說：『之所以再次提出這個問題，是因為雖然辨明了今昔兩種教法的不同，又說明了弘揚佛法的地方，現在先審視他的地位，再說明他的處境。』智秀說：『這以下第三部分是說明出家之人護持佛法的方法。』有兩種區別。前面是展開兩種相反的問答，後面是領會理解和讚揚敘述。前面兩種相反的問答，第一是舉出反面來顯明正面，第二是開示戒律。
【English Translation】 English version Support.
Note: Monk Zong said, 'The six-chapter Nirvana Sutra says that the king is the second disciple, and Juede is the first disciple.' But here it says that the king is the first, probably because he came to this country first. Mingjun's note: The fourth is to promote and protect the Dharma, which is the karmic reward of Taoists and laypeople.
Kasyapa said, 'The king at that time was my previous life, and ultimately achieved the Dharmakaya (Dharmakāya, Dharma body), becoming an indestructible body.'
Mingjun's note: The fifth is to reconcile the past and the present.
Bodhisattva Kasyapa said to the Buddha again, 'World Honored One, the Tathagata's (Tathāgata, Thus Come One) eternal body is like a painting on a stone.'
Mingjun's note: The sixth is to understand.
The Buddha told Kasyapa, 'Good man, because of this cause, swords and weapons will guard and protect the Dharma master.'
Mingjun's note: The seventh is to confirm and narrate, and to encourage the protection of the Dharma.
Kasyapa asked the Buddha, 'World Honored One, if these Bhiksus (Bhiksu, a Buddhist monk), are they upholding the precepts or breaking them?'
Note: Monk Liang said, 'Above it says that not accepting the five precepts is called Upasaka (Upāsaka, a lay devotee). Using merit to compensate for faults. If so, why take the precepts and be called a Bhiksu?' Therefore, he asked if he had a teacher to determine his identity. Asking whether he is upholding or breaking the precepts, having a teacher means having precepts, and he can also use merit to compensate for faults. Secondly, he asked whether it was a special situation or breaking the precepts. Fa Yao said, 'Following and guarding, seemingly breaking the precepts, I am afraid that he does not have the virtue of a teacher. He wants to explain that this person's virtue of upholding the precepts is not diminished, and the principle of being a teacher is even more prosperous.' Therefore, Kasyapa raised this question. Monk Zong said, 'There are two questions here. The first question is whether he has the virtue of a teacher. The second question is whether he is upholding or breaking the precepts.' In the past, Bhiksus were taught not to travel with those who carry weapons, so there is this question. Bao Liang said, 'The reason for raising this question again is that although the differences between the two teachings of the past and present have been clarified, and the place for promoting the Dharma has been explained, now we must first examine his position and then explain his situation.' Zhi Xiu said, 'The third part below explains the method for those who have left home to protect the Dharma.' There are two differences. The first is to unfold two opposite questions and answers, and the second is to understand and praise the narration. The first two opposite questions and answers, the first is to raise the negative to show the positive, and the second is to reveal the precepts.
明非以顯是。故迦葉發問。
佛告迦葉莫謂是等(至)驅逐令出若殺若害。
案。僧宗曰。先答后問也。末世惡人。壞亂法者。為治此人。故應須與持仗者俱。此乃大士之行。非謂破戒者也。智秀曰。正舉非以顯是也。
迦葉菩薩復白佛言(至)遊行村落城邑教化。
案。智秀曰。第二翻開制也。愿聞開制。所以發問。
善男子是故我今聽持戒人(至)即得名為第一持戒。
案。僧宗曰。不應斷命者。事在通法也。又一解不須起斷命之意。必是大士。審見機緣。此所不論也。智秀曰。開與持杖者俱行。以通法故也。
迦葉夫護法者謂具正見(至)其心弘廣譬如大海。
案。法瑤曰。明護法比丘。有人師之德。可為師道。故曰為護法之師。持律之師。及以經師。此三各有師道。經有誠文也。僧宗曰。此答前問有師仁之德為無耶。今云。具正見於內。則化流於外。此乃師德著矣。智秀曰。此下凡以三複次釋前問也。初明護法之方。次明能治破戒。后明善解律相。此即第一正顯師德也。
迦葉若有比丘以利養故(至)是名護法無上大師。
案。僧宗曰。此第四段也。上明通經。此明通律也。寶亮曰。此顯流通處也。雜僧者。以善惡無作。共成此人。故名為雜
【現代漢語翻譯】 現代漢語譯本：
『明非以顯是。故迦葉（Kasyapa，人名，佛陀的弟子）發問。』 『佛告迦葉（Kasyapa）：莫謂是等（至）驅逐令出若殺若害。』 案：僧宗曰：先答后問也。末世惡人，壞亂法者，為治此人，故應須與持仗者俱。此乃大士之行，非謂破戒者也。智秀曰：正舉非以顯是也。 『迦葉（Kasyapa）菩薩復白佛言（至）村落城邑教化。』 案：智秀曰：第二翻開制也。愿聞開制，所以發問。 『善男子是故我今聽持戒人（至）即得名為第一持戒。』 案：僧宗曰：不應斷命者，事在通法也。又一解不須起斷命之意，必是大士，審見機緣，此所不論也。智秀曰：開與持杖者俱行，以通法故也。 『迦葉（Kasyapa）夫護法者謂具正見（至）其心弘廣譬如大海。』 案：法瑤曰：明護法比丘，有人師之德，可為師道。故曰為護法之師，持律之師，及以經師。此三各有師道，經有誠文也。僧宗曰：此答前問有師仁之德為無耶。今云：具正見於內，則化流於外。此乃師德著矣。智秀曰：此下凡以三複次釋前問也。初明護法之方，次明能治破戒，后明善解律相。此即第一正顯師德也。 『迦葉（Kasyapa）若有比丘以利養故（至）是名護法無上大師。』 案：僧宗曰：此第四段也。上明通經，此明通律也。寶亮曰：此顯流通處也。雜僧者，以善惡無作，共成此人，故名為雜。
【English Translation】 English version:
'Clarifying the right by negating the wrong. Therefore, Kasyapa (Kasyapa, a name, Buddha's disciple) asks.' 'The Buddha told Kasyapa (Kasyapa): Do not say that these (to) drive them out, kill them, or harm them.' Note: Sengzong said: Answering before asking. In the degenerate age, evil people disrupt the Dharma. To deal with these people, one should be with those who carry weapons. This is the practice of a great Bodhisattva, not referring to those who break the precepts. Zhixiu said: It is precisely clarifying the right by negating the wrong. 'Kasyapa (Kasyapa) Bodhisattva further said to the Buddha (to) teach and transform villages, towns, and cities.' Note: Zhixiu said: The second time opening and establishing rules. Wishing to hear the opening and establishing of rules, therefore asking. 'Good man, therefore I now allow those who uphold the precepts (to) be named the foremost in upholding the precepts.' Note: Sengzong said: Not to cut off life, the matter lies in the universal law. Another interpretation is that there is no need to have the intention of cutting off life. It must be a great Bodhisattva who carefully sees the opportunity. This is not discussed here. Zhixiu said: Opening to allow those who carry weapons to go together is due to the universal law. 'Kasyapa (Kasyapa), a Dharma protector is said to possess right view (to) their mind is vast like the ocean.' Note: Fayao said: Clarifying that a Dharma-protecting Bhiksu has the virtue of a teacher and can be a teacher. Therefore, it is said to be a teacher of Dharma protection, a teacher of Vinaya, and a teacher of Sutras. These three each have the way of a teacher, and the Sutras have truthful words. Sengzong said: This answers the previous question of whether there is the virtue of a teacher's benevolence. Now it is said: Possessing right view internally, then transformation flows externally. This is the manifestation of a teacher's virtue. Zhixiu said: Below, the previous question is explained in three repeated ways. First, clarifying the method of Dharma protection, second, clarifying the ability to cure those who break the precepts, and third, clarifying the good understanding of the characteristics of the Vinaya. This is the first clear manifestation of a teacher's virtue. 'Kasyapa (Kasyapa), if there is a Bhiksu who, for the sake of profit and offerings (to) is named the supreme great master of Dharma protection.' Note: Sengzong said: This is the fourth section. Above, clarifying the understanding of the Sutras, this clarifies the understanding of the Vinaya. Baoliang said: This reveals the place of circulation. Mixed Sangha refers to those who, with good and evil non-action, together become this person, therefore they are called mixed.
。但自持戒。不知他事。名愚癡也。清凈者。以二緣難壞。一則不求名。二則不違法律也。雜僧可壞。亦有二緣。一則為名利故。研精所受。二者若遇善友。亦能壞惡。而從善也。舉此二眾。明力能降伏。下出五法。為降伏之方法也。
善持律者為欲調伏(至)若是律者則便證知。
案。寶亮曰。此出五法也。
云何調眾生故若諸菩薩(至)如來亦爾不可思議。
案。僧宗曰。具此五德。調二種人也。善解一字者。於一一字中。善解言旨也。又釋善解滿字也。尋此文旨。應云善解一律字也。寶亮曰。五法者。一者調伏眾生。二者知輕。三者知重。四者非律不證。五者是律應證也。隨機而化。不憚形跡。是調眾生也。知四重是知重也。止此知重。非善知也。若知諸篇之中。有重心者。是名知重。從知第二篇以下。是名知輕。亦如知重類也。非律不證者。若是違律所應制者。則應制之。不同用也。是律應證者。能依經律而行。則便讚歎勸誘也。
迦葉菩薩白佛言世尊(至)如於鏡中見諸色像。
案。智秀曰。此第二別也。有兩翻。前迦葉。領旨弘化。后佛贊勸也。
名字功德品第六
案。僧亮曰。此經以常住為體。上說壽命金剛之身。及其二因。今說經名字。及流通究
【現代漢語翻譯】 現代漢語譯本：只是堅持戒律，卻不瞭解其他事情，這叫做愚癡。清凈的人，因為兩個原因難以被破壞：一是他們不追求名聲，二是他們不違背法律。雜亂的僧眾容易被破壞，也有兩個原因：一是他們爲了名利，精研所學；二是如果遇到善良的朋友，也能改惡從善。舉出這兩種僧眾，是爲了說明（佛法的）力量能夠降伏（他們）。下面列出五種方法，作為降伏的方法。
『善持律者為欲調伏』（爲了調伏）到『若是律者則便證知』（如果是符合戒律的，就應該證明）。
寶亮說：這裡列出了五種方法。
『云何調眾生故若諸菩薩』（如何調伏眾生呢？如果諸位菩薩）到『如來亦爾不可思議』（如來也是這樣，不可思議）。
僧宗說：具備這五種德行，可以調伏兩種人。善解『一』字的人，對於每一個字，都能很好地理解其中的含義。另一種解釋是善於理解完整的文字。按照這段文字的意思，應該說善於理解『一律』這個詞。寶亮說：五種方法是：一是調伏眾生，二是知道輕罪，三是知道重罪，四是不符合戒律的不予證明，五是符合戒律的應該證明。隨機應變地教化，不避諱形式，這是調伏眾生。知道四重罪是知道重罪。僅僅知道這些重罪，還不能算是善於知道。如果知道各種戒律條文中，有更重的罪，這才能叫做知道重罪。從知道第二篇（僧殘）以下的罪，叫做知道輕罪，也像知道重罪一樣。不符合戒律的不予證明，指的是如果違反戒律所應該制止的，就應該制止，不能茍同。符合戒律的應該證明，指的是能夠依照經律而行，就應該讚歎勸導。
『迦葉菩薩白佛言世尊』（迦葉菩薩對佛說，世尊）到『如於鏡中見諸色像』（就像在鏡子里看到各種形象）。
智秀說：這是第二種區別。有兩種解釋。前面是迦葉領受旨意弘揚佛法，後面是佛讚歎勸勉。
名字功德品第六
僧亮說：這部經以常住為根本。上面講述了壽命金剛之身，以及形成這種身體的兩種原因。現在講述經的名字，以及流通究竟。
【English Translation】 English version: But only adhering to precepts, without understanding other matters, is called ignorance. A pure person is difficult to corrupt for two reasons: first, they do not seek fame; second, they do not violate the law. A mixed Sangha (community of monks) is easily corrupted, also for two reasons: first, they diligently study for fame and profit; second, if they encounter good friends, they can also abandon evil and follow good. Mentioning these two types of Sangha is to illustrate that the power (of the Dharma) can subdue (them). The following five methods are presented as ways to subdue.
'Those who uphold the Vinaya (monastic rules) well, in order to subdue' to 'If it is in accordance with the Vinaya, then it should be certified'.
Bao Liang said: This presents five methods.
'How to subdue sentient beings? If the Bodhisattvas' to 'The Tathagata (Buddha) is also like this, inconceivable'.
Sengzong said: Possessing these five virtues can subdue two types of people. One who understands the word 'one' well, understands the meaning of each and every word well. Another explanation is to understand the complete text well. According to the meaning of this passage, it should be said to understand the word 'one Vinaya' well. Bao Liang said: The five methods are: first, to subdue sentient beings; second, to know minor offenses; third, to know major offenses; fourth, not to certify what is not in accordance with the Vinaya; and fifth, to certify what is in accordance with the Vinaya. To teach and transform according to the circumstances, without avoiding forms, is to subdue sentient beings. Knowing the four Parajikas (defeats) is knowing major offenses. Merely knowing these major offenses is not considered knowing them well. If one knows that among the various precepts, there are more serious offenses, then this is called knowing major offenses. Knowing offenses from the second section (Sanghavasesa) downwards is called knowing minor offenses, similar to knowing major offenses. Not certifying what is not in accordance with the Vinaya refers to if something violates the Vinaya and should be prohibited, then it should be prohibited, and not condoned. Certifying what is in accordance with the Vinaya refers to being able to act in accordance with the Sutras and Vinaya, then one should praise and encourage it.
'Kasyapa Bodhisattva said to the Buddha, World Honored One' to 'Like seeing various images in a mirror'.
Zhixiu said: This is the second distinction. There are two interpretations. The former is Kasyapa receiving the decree to propagate the Dharma, and the latter is the Buddha praising and encouraging.
Chapter Six: Merits of the Name
Sengliang said: This Sutra takes permanence as its essence. The above discussed the body of longevity and diamond, and the two causes for forming this body. Now it discusses the name of the Sutra, and its ultimate circulation.
竟略說也。法瑤曰。從此入四相品訖善解因緣竟答此問也。上明長壽金剛。是經之極致。為彼行者。修習此經。得其深旨。備乎四德。自正正他。是則能到經彼岸也。僧宗曰。此答第四問也。經之宗要。其唯因果圓極之法。三德為體。但解脫名義。不異昔日。異在二德耳。上來已明法身般若。兼明其因。因果既彰。則則經體已足。故結其名題。明流通也。言名字者。為經題立名耳。下文言名大般涅槃也。智秀曰。夫道流千載。非名不傳。須結名字。遠聞為益也。應言。云何為經作名字。使受持者。得到彼岸耶。大分為三段。第一嘆經功德。第二舉問求答。第三迦葉領解也。明駿案。明般若。即慧命無窮。辨法身。則金剛不壞。以顯兩德也。今此一問。正辨解脫也。而言云何於此經。究竟到彼岸者。以能究竟解因之縛。脫果之累。故得到彼至極之岸也。於此經者。即是請經名也。涅槃彼音。此無以譯。以解脫無累滅度等名。訓釋而已。非含眾德也。今昔之異。但以法身般若為別耳。至於解脫之義。終在涅槃。昔為滅煩惱捨身智。置此名也。今日以此名。為經之號。故言云何於此經。究竟至彼岸也。下答云。降伏一切諸結煩惱。及諸魔性。然後要于大般涅槃。放捨身命。故知以涅槃為經名。義在解脫。因辨解脫。以請經名
也。此中有四問。問解脫。問經名。問經力。問流通也。
爾時如來複告迦葉(至)文字章句所有功德。
案。僧亮曰。文字所表理也。法瑤曰。經之宗致。極于金剛長壽者也。是則說經大體。粗略已訖。是以命迦葉。囑累此經。令受持也。僧宗曰。以文理勝故。有大功德也。善受持者。不必領受所持。持使不失。但在所弘通。化傳不絕者也。即是因經解脫。到彼岸矣。
若有善男子善女人(至)所得功德我今當說。
案。僧宗曰。經所明理。窮源儘性。即是經之究竟也。人能于受持讀誦。自行化人。終成大覺。即是人之究竟也。是故此品。及四相品。並明流通。同答此第四問也。明駿案。答經力有二種。此先舉因中得經力也。下以云何未發心等四問廣也。
迦葉菩薩白佛言世尊(至)菩薩摩訶薩云何奉持。
案。僧亮曰。將欲依名以辨德也。法瑤曰。迦葉奉被囑累。未識經名受持方法。此是說經竟。致問之常宜也。明駿案。前偈中語漫。今別標二問也。乃應舉四。蓋其一隅耳。二問者。問流通。問經名也。
佛告迦葉是經名為(至)汝善諦聽我今當說。
案。僧亮曰。無經不備此七義。所以略第四獨法而益。金剛寶藏者。余經說理未周。不得稱滿足也。僧宗曰。
【現代漢語翻譯】 現代漢語譯本： 也。此中有四問：一問解脫，二問經名，三問經力，四問流通。
爾時，如來複告迦葉（尊者名）：（乃至）文字章句所有功德。
案：僧亮曰：『文字所表，乃是真理。』法瑤曰：『經的宗旨，在於金剛長壽。』由此可見，說經的大體，已經粗略講完。因此，佛命迦葉，囑託他受持此經。僧宗曰：『因為文辭和義理殊勝，所以有大功德。』善於受持的人，不必完全領會所持的內容，只要能儲存經文不失，並在各處弘揚流通，使教化傳承不絕，這就是因經解脫，到達彼岸了。
若有善男子、善女人（乃至）所得功德，我今當說。
案：僧宗曰：『經所闡明的道理，窮究根源，徹盡本性，這就是經的究竟之處。人如果能夠受持讀誦，自己修行並教化他人，最終能夠成就大覺悟，這就是人的究竟之處。』因此，此品以及四相品，都在闡明流通，共同回答這第四個問題。明駿案：回答經力有兩種，這裡先舉出因中得經力，下面以『云何未發心』等四問來廣泛闡述。
迦葉（尊者名）菩薩白佛言：『世尊（佛的尊稱）！』（乃至）菩薩摩訶薩（大菩薩）云何奉持？
案：僧亮曰：『將要依據經名來辨別經的功德。』法瑤曰：『迦葉奉命接受囑託，但還不瞭解經名和受持的方法，這是說完經后，致問的常例。』明駿案：前面的偈語比較籠統，現在分別標出兩個問題，實際上應該有四個問題，這裡只是舉出一個角落而已。兩個問題是：問流通，問經名。
佛告迦葉（尊者名）：『是經名為（乃至）汝善諦聽，我今當說。』
案：僧亮曰：『沒有哪部經不具備這七種意義，所以省略了第四種獨法而增益。』金剛寶藏，是因為其他經書所說的道理不夠周全，不能稱為滿足。僧宗曰：
【English Translation】 English version: Also. There are four questions here: 1. About liberation; 2. About the Sutra's name; 3. About the Sutra's power; 4. About its circulation.
At that time, the Tathagata (another name for Buddha) further told Kashyapa (name of a venerable disciple): (up to) all the merits of words, phrases, and sentences.
Note: Sengliang said: 'Words represent the truth.' Fayao said: 'The essence of the Sutra lies in Vajra (diamond) longevity.' From this, it can be seen that the general outline of the Sutra has been roughly explained. Therefore, the Buddha instructed Kashyapa to uphold this Sutra. Sengzong said: 'Because the text and meaning are excellent, there are great merits.' Those who are good at upholding it do not necessarily have to fully understand what they uphold, as long as they can preserve the Sutra without loss and widely circulate it everywhere, so that the teaching is passed on continuously, then they will be liberated through the Sutra and reach the other shore.
If there are good men and good women (up to) the merits they obtain, I will now explain.
Note: Sengzong said: 'The principles elucidated in the Sutra, exhaustively exploring the source and thoroughly understanding the nature, this is the ultimate of the Sutra. If people can uphold, recite, practice themselves, and teach others, they can eventually achieve great enlightenment, which is the ultimate of human beings.' Therefore, this chapter and the 'Four Aspects' chapter both clarify circulation and jointly answer this fourth question. Mingjun notes: There are two kinds of answers regarding the Sutra's power. This first mentions obtaining the Sutra's power in the cause, and below, the four questions such as 'Why has the mind not been awakened?' are used to elaborate extensively.
Kashyapa (name of a venerable disciple) Bodhisattva (enlightened being) said to the Buddha (title of respect): 'World Honored One (title of respect for the Buddha)!' (up to) How should Bodhisattva Mahasattvas (great Bodhisattvas) uphold it?
Note: Sengliang said: 'It is about to distinguish the merits based on the name of the Sutra.' Fayao said: 'Kashyapa received the entrustment, but does not yet know the name of the Sutra and the method of upholding it. This is the usual practice of asking questions after finishing speaking the Sutra.' Mingjun notes: The previous verses were relatively general. Now, two questions are specifically marked out, but there should actually be four questions. This is just mentioning one corner. The two questions are: asking about circulation and asking about the Sutra's name.
The Buddha told Kashyapa (name of a venerable disciple): 'This Sutra is named (up to) You listen carefully, I will now explain.'
Note: Sengliang said: 'No Sutra lacks these seven meanings, so the fourth unique Dharma is omitted and added to.' Vajra (diamond) Treasury is because the principles spoken in other Sutras are not comprehensive enough to be called complete. Sengzong said:
上中下。蓋總束是一事耳。義味深𨗉者。此偏嘆理也。其文亦善。此偏嘆教也。純備者。法華經言。純一也。成實論言。獨法也。若依昔教釋。純修者。明佛教不與外道說同。而此經兼明。不雜小乘也。具足者。言佛法經教。不如外道待五種經也。於一偈中。其義具足。如諸惡莫作一偈。即具止行二善。此經一偈亦爾。如雪山羅剎所說。即備常無常二義也。清凈者。謂此經理。居萬累之表也。梵行者。言此經文理。能生人梵行也。金剛寶藏無缺者。此圓教所明。圓果涅槃。備一切德。不同孤滅解脫。猶如寶器藏也。將辨異昔偏教。是故有此第八嘆也。寶亮曰。唯此經獨有此八也。上中下語。合為一善。欲明涅槃。于諸法中。最上勝故。名為上語也。十地無漏法。為中語也。說生死苦無常。乃至正因性。為下語也。若說此三語。盡不乖法。則名為善也義味深邃者。第二善。偏就理而談也。三云其文亦善者。亦偏就理上之文明善也。第四純備善者。語乘體滿足也。昔法華所辨乘果。由是無常。即是果乘不備也。因中既無解常之智。故因乘不滿也。唯此經體。明因果足。故言純備也。第五具足善有。此就因果中。為具足也。與前善無異。正是逐義目為名。故分之為二善也。第六清凈善者。此經理教真正。于因果中。俱能忘相
【現代漢語翻譯】 上中下，總而言之，都是同一件事。『義味深邃』，這是偏重讚歎理體。『其文亦善』，這是偏重讚歎教法。『純備』，如《法華經》所說，是『純一』的意思。《成實論》說，是『獨法』的意思。如果按照以前的教義來解釋，『純修』是說明佛教不同於外道的說法。而這部經兼明，不雜小乘。『具足』，是說佛法的經教，不像外道那樣依賴五種經典。在一個偈頌中，它的意義就完備了，例如『諸惡莫作』這個偈頌，就包含了止惡行善兩種善行。這部經的一個偈頌也是這樣，就像雪山羅剎所說，就具備了常與無常兩種意義。『清凈』，是說這部經的理體，超越了萬種煩惱。『梵行』，是說這部經的文理，能夠使人生起梵行。『金剛寶藏無缺』，這是圓教所闡明的，圓滿的果地涅槃，具備一切功德，不同於孤立寂滅的解脫，就像寶器一樣珍藏。爲了辨別與以往偏頗的教義不同，所以有這第八種讚歎。寶亮說，只有這部經獨有這八種善。上中下這三個詞，合起來就是一種善，想要說明涅槃，在一切法中，是最上殊勝的，所以稱為上語。十地無漏法，為中語。說生死苦無常，乃至正因性，為下語。如果說這三種語言，都不違背佛法，那麼就稱為善。『義味深邃』，是第二種善，偏重就理體而談。三說『其文亦善』，也是偏重就理體上的文明而說其善。第四『純備善』，是說乘體的圓滿。以前《法華經》所辨明的乘果，因為是無常的，所以就是果乘不完備。因為在因地中沒有了解常的智慧，所以因乘也不圓滿。只有這部經的體，闡明因果都完備，所以說『純備』。第五『具足善』，這是就因果中，為具足。與前面的善沒有區別，正是按照意義來命名，所以分為兩種善。第六『清凈善』，是說這部經的理教真正，在因果中，都能忘卻表相。 English version: The upper, middle, and lower [aspects] are, in essence, all one and the same thing. 'Profound in meaning and taste'—this is a partial praise of the principle (理, lǐ). 'Its text is also good'—this is a partial praise of the teachings (教, jiào). 'Pure and complete'—as the Lotus Sutra says, it means 'pure and singular.' The Satyasiddhi Shastra says it means 'unique Dharma.' If interpreted according to the old teachings, 'pure practice' clarifies that Buddhist teachings are not the same as those of externalist paths (外道, wàidào). And this sutra also clarifies that it is not mixed with the Lesser Vehicle (小乘, xiǎochéng). 'Complete' means that the Buddhist Dharma's scriptures and teachings are not like those of externalist paths, which rely on five kinds of scriptures. Within one verse, its meaning is complete, like the verse 'Do no evil,' which encompasses both stopping evil and practicing good. One verse of this sutra is also like this, like what the Rakshasa (羅剎, lu剎) of Snow Mountain said, which encompasses both the meaning of permanence and impermanence. 'Pure' means that the principle of this sutra transcends the myriad afflictions. 'Brahma-conduct' means that the text and principle of this sutra can generate Brahma-conduct in people. 'Diamond Treasury without lack'—this is what the perfect teaching (圓教, yuánjiào) clarifies: the perfect fruition of Nirvana (涅槃, nièpán), possessing all virtues, unlike isolated extinction and liberation, is like a precious vessel stored away. In order to distinguish it from the biased teachings of the past, there is this eighth praise. Bao Liang (寶亮) said that only this sutra uniquely possesses these eight excellences. The words 'upper, middle, and lower' combine into one excellence, intending to clarify that Nirvana is the most supreme and excellent among all dharmas, so it is called the 'upper word.' The ten grounds (十地, shídì) of unconditioned Dharma are the 'middle word.' Speaking of the suffering and impermanence of birth and death, and even the nature of the correct cause, is the 'lower word.' If these three words are spoken without deviating from the Dharma, then it is called good. 'Profound in meaning and taste' is the second excellence, focusing on the principle. The third, saying 'its text is also good,' also focuses on the excellence of the text on the principle. The fourth, 'pure and complete excellence,' speaks of the completeness of the vehicle's essence. The fruition of the vehicle that the Lotus Sutra previously clarified is impermanent, so the fruition of the vehicle is incomplete. Because there is no wisdom to understand permanence in the causal stage, the causal vehicle is also incomplete. Only the essence of this sutra clarifies that both cause and effect are complete, so it is said to be 'pure and complete.' The fifth, 'complete excellence,' is complete in cause and effect. It is no different from the previous excellence; it is precisely named according to its meaning, so it is divided into two excellences. The sixth, 'pure excellence,' means that the principle and teachings of this sutra are genuine, and in both cause and effect, one can forget appearances.
【English Translation】 The upper, middle, and lower [aspects] are, in essence, all one and the same thing. 'Profound in meaning and taste'—this is a partial praise of the principle (理, lǐ). 'Its text is also good'—this is a partial praise of the teachings (教, jiào). 'Pure and complete'—as the Lotus Sutra says, it means 'pure and singular.' The Satyasiddhi Shastra says it means 'unique Dharma.' If interpreted according to the old teachings, 'pure practice' clarifies that Buddhist teachings are not the same as those of externalist paths (外道, wàidào). And this sutra also clarifies that it is not mixed with the Lesser Vehicle (小乘, xiǎochéng). 'Complete' means that the Buddhist Dharma's scriptures and teachings are not like those of externalist paths, which rely on five kinds of scriptures. Within one verse, its meaning is complete, like the verse 'Do no evil,' which encompasses both stopping evil and practicing good. One verse of this sutra is also like this, like what the Rakshasa (羅剎, lu剎) of Snow Mountain said, which encompasses both the meaning of permanence and impermanence. 'Pure' means that the principle of this sutra transcends the myriad afflictions. 'Brahma-conduct' means that the text and principle of this sutra can generate Brahma-conduct in people. 'Diamond Treasury without lack'—this is what the perfect teaching (圓教, yuánjiào) clarifies: the perfect fruition of Nirvana (涅槃, nièpán), possessing all virtues, unlike isolated extinction and liberation, is like a precious vessel stored away. In order to distinguish it from the biased teachings of the past, there is this eighth praise. Bao Liang (寶亮) said that only this sutra uniquely possesses these eight excellences. The words 'upper, middle, and lower' combine into one excellence, intending to clarify that Nirvana is the most supreme and excellent among all dharmas, so it is called the 'upper word.' The ten grounds (十地, shídì) of unconditioned Dharma are the 'middle word.' Speaking of the suffering and impermanence of birth and death, and even the nature of the correct cause, is the 'lower word.' If these three words are spoken without deviating from the Dharma, then it is called good. 'Profound in meaning and taste' is the second excellence, focusing on the principle. The third, saying 'its text is also good,' also focuses on the excellence of the text on the principle. The fourth, 'pure and complete excellence,' speaks of the completeness of the vehicle's essence. The fruition of the vehicle that the Lotus Sutra previously clarified is impermanent, so the fruition of the vehicle is incomplete. Because there is no wisdom to understand permanence in the causal stage, the causal vehicle is also incomplete. Only the essence of this sutra clarifies that both cause and effect are complete, so it is said to be 'pure and complete.' The fifth, 'complete excellence,' is complete in cause and effect. It is no different from the previous excellence; it is precisely named according to its meaning, so it is divided into two excellences. The sixth, 'pure excellence,' means that the principle and teachings of this sutra are genuine, and in both cause and effect, one can forget appearances.
。故曰清凈也。第七梵行善者。此就學者為語。若能稱此理而行。便能生行人凈心。故曰梵行也。第八金剛寶藏者。此就涅槃之體。總眾德作名也。
善男子所言大者名之為常如八大河悉歸大海。
案。僧亮曰。譬眾善所集。眾惡盡也。智秀曰。文略也。應云所言大涅槃者名常也。
此經如是降伏一切(至)是故名曰大般涅槃。
案。僧亮曰。及諸魔性者。謂煩惱及天魔也。放捨身命者。謂陰魔死魔也。法瑤曰。下有八義釋所以名為大涅槃也。降伏煩惱。明得解脫。放捨身命。明滅化身得法身。能伏煩惱。能放捨身命。即是般若。不得別說。可謂住此三事。為大涅槃也。僧宗曰。此偏嘆理也明駿案。答解脫有兩處。此舉無累義。
善男子又如醫師有一秘方(至)是故名為大般涅槃。
案。僧亮曰。無疾不治。所以稱攝一切方也。常樂善法。一切義備。前但說有三。未盡其理。今明涅槃。無義不苞。豈唯法身般若解脫而已乎。僧宗曰。此偏嘆教也。明駿案。答流通法。有兩處。出其一也。
善男子譬如農夫春月下種(至)能令眾生度諸有流。
案。僧亮曰。經亦互有長短。學者常悕同異。此經無理不備。故希望永息。法瑤曰。比之眾經。可名為大矣。
善男子
【現代漢語翻譯】 現代漢語譯本： 因此稱之為清凈。第七梵行善者，這是就學習者而言。如果能夠按照這個道理去修行，就能使修行者生起清凈心，所以稱之為梵行。第八金剛寶藏，這是就涅槃（Nirvana，解脫）的本體而言，總括各種功德而立的名。 善男子，所說的大，名為常，就像八大河流都歸於大海一樣。 案：僧亮說，比喻各種善行聚集，各種惡行消盡。智秀說，文句省略了，應該說『所說的大涅槃（Mahaparinirvana，大解脫）名為常』。 此經如此降伏一切（直到）因此名為大般涅槃（Mahaparinirvana，大解脫）。 案：僧亮說，『及諸魔性者』，是指煩惱和天魔。『放捨身命者』，是指陰魔和死魔。法瑤說，下面有八個方面解釋為什麼稱為大涅槃。降伏煩惱，說明得到解脫。放捨身命，說明滅除化身而得到法身。能夠降伏煩惱，能夠放捨身命，就是般若（Prajna，智慧）。不能分開來說，可以說安住于這三件事，就是大涅槃。僧宗說，這偏重於讚歎理體。明駿案：回答解脫有兩個方面，這裡舉出沒有累贅的意義。 善男子，又如醫師有一秘方（直到）是故名為大般涅槃（Mahaparinirvana，大解脫）。 案：僧亮說，沒有治不好的疾病，所以稱之為攝一切方。常樂善法，一切意義都具備。前面只是說了有三種，沒有完全表達它的道理。現在說明涅槃，沒有哪種意義不包含在內，難道僅僅是法身（Dharmakaya，佛身）、般若（Prajna，智慧）、解脫而已嗎？僧宗說，這偏重於讚歎教法。明駿案：回答流通佛法，有兩個方面，這裡舉出一個。 善男子，譬如農夫春天下種（直到）能令眾生度諸有流。 案：僧亮說，經文也各有長短，學習的人常常希望相同和不同之處。這部經沒有哪種道理不具備，所以希望永遠止息。法瑤說，與各種經典相比，可以稱之為大。 善男子
【English Translation】 English version: Therefore, it is called pure. The seventh, 'pure conduct' (Brahmacharya), is spoken of in relation to the learner. If one can act in accordance with this principle, it can generate a pure mind in the practitioner. Therefore, it is called 'pure conduct'. The eighth, 'vajra treasure' (Diamond Treasury), refers to the essence of Nirvana (liberation), a name encompassing all virtues. Good man, what is called 'great' is named 'constant', just as all the eight great rivers flow into the great ocean. Note: Sengliang said, 'It is a metaphor for the gathering of all good deeds and the exhaustion of all evil deeds.' Zhixiu said, 'The text is abbreviated. It should say, 'What is called the Great Nirvana (Mahaparinirvana, Great Liberation) is named constant.' This sutra thus subdues all (until) therefore it is called the Great Nirvana (Mahaparinirvana, Great Liberation). Note: Sengliang said, 'And all demonic natures' refers to afflictions and celestial demons. 'Relinquishing body and life' refers to the skandha-demon and the death-demon. Fayaosaid, 'Below are eight aspects explaining why it is called the Great Nirvana. Subduing afflictions clarifies obtaining liberation. Relinquishing body and life clarifies extinguishing the manifested body and obtaining the Dharma-body (Dharmakaya, Buddha body). Being able to subdue afflictions and being able to relinquish body and life is Prajna (wisdom). It cannot be spoken of separately. It can be said that abiding in these three things is the Great Nirvana.' Sengzong said, 'This emphasizes praising the principle.' Mingjun's note: Answering that liberation has two aspects, this cites the meaning of being without encumbrances. Good man, it is like a physician having a secret formula (until) therefore it is called the Great Nirvana (Mahaparinirvana, Great Liberation). Note: Sengliang said, 'There is no disease that cannot be cured, therefore it is called encompassing all formulas. Constantly delighting in good dharmas, all meanings are complete. Previously, it was only said that there are three, not fully expressing its principle. Now explaining Nirvana, there is no meaning that is not contained within, is it only the Dharma-body (Dharmakaya, Buddha body), Prajna (wisdom), and liberation?' Sengzong said, 'This emphasizes praising the teachings.' Mingjun's note: Answering the propagation of the Dharma, there are two aspects, this cites one. Good man, it is like a farmer sowing seeds in the spring month (until) able to enable sentient beings to cross over all streams of existence. Note: Sengliang said, 'Sutras also have lengths and differences. Learners often hope for similarities and differences. This sutra has no principle that is not complete, therefore hope ceases forever.' Fayaosaid, 'Compared to various sutras, it can be called great.' Good man
如諸跡中(至)于諸經三昧最為第一。
案。法瑤曰。前明二經生智優劣。此言三昧諸定。亦復然也。
善男子譬如耕田秋耕為勝此經如是諸經中勝。
案。法瑤曰。此明福田生善之義。勝乎眾經。
善男子如諸藥中醍醐第一(至)是大涅槃為最第一。
案。僧亮曰。欣常保命者。聞說涅槃生熱也。法瑤曰。明此經滅惡。勝乎眾典。
善男子譬如恬蘇八味具足(至)是故名為大般涅槃。
案。僧亮曰。證上具足義也。法瑤曰。眾經所無。在乎此地。明駿案。猶是答解脫問。此舉到彼岸義也。下四相品末。釋解脫。以廣之也。
若諸菩薩摩訶薩安住是中(至)是故名為大般涅槃。
案。法瑤曰。此明應感無方。示現自在。大之極也。明駿案。猶是答經力問。此舉果地得益也。下以船師等三問。廣之。
迦葉善男子善女人(至)如來常住法僧亦然。
案。法瑤曰。此釋奉持義也。后四相品。明修行經教。亦奉持義也。明駿案。答流通之法也。下以四相品。廣之。
迦葉菩薩復白佛言(至)盲無慧眼無明所䨱。
案。智秀曰。迦葉領旨讚歎也。
大般涅槃經集解卷第十 大正藏第 37 冊 No. 1763 大般涅槃經集解
【現代漢語翻譯】 現代漢語譯本： 『如諸跡中，于象跡中最為第一』，如同所有足跡中，以象的足跡最為尊貴一樣；『于諸經三昧最為第一』，在所有的經典和三昧（Samadhi，禪定）中，此經（指《大般涅槃經》）最為殊勝。
案：法瑤（Fa Yao，人名）說：前面說明二經在產生智慧方面的優劣，這裡說三昧和各種禪定，也是如此。
『善男子，譬如耕田秋耕為勝』，善男子，譬如耕田，秋季耕種最為有利；『此經如是諸經中勝』，這部《涅槃經》也是這樣，在所有經典中最為殊勝。
案：法瑤（Fa Yao，人名）說：這說明此經如福田般能產生善的意義，勝過其他經典。
『善男子，如諸藥中醍醐第一』，善男子，譬如所有藥物中，醍醐（ghrta-manda，牛乳精煉物）最為珍貴；『是大涅槃為最第一』，而這部《大般涅槃經》則是最殊勝的。
案：僧亮（Seng Liang，人名）說：那些希望長久保持生命的人，聽到宣說涅槃（Nirvana，寂滅）會感到厭惡。法瑤（Fa Yao，人名）說：這說明此經在滅除罪惡方面，勝過其他經典。
『善男子，譬如恬蘇八味具足』，善男子，譬如恬蘇（ghrta，酥油）具備八種美味；『是故名為大般涅槃』，因此這部經被稱為《大般涅槃經》。
案：僧亮（Seng Liang，人名）說：這是爲了證明上面所說的具足之義。法瑤（Fa Yao，人名）說：這是其他經典所沒有的，而這部經具備。明駿（Ming Jun，人名）認為：這仍然是在回答關於解脫（Mukti，解脫）的問題，這裡舉例說明到達彼岸的意義。在下面的《四相品》末尾，會更廣泛地解釋解脫。
『若諸菩薩摩訶薩安住是中』，如果各位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）安住於此經中；『是故名為大般涅槃』，因此這部經被稱為《大般涅槃經》。
案：法瑤（Fa Yao，人名）說：這說明應機感應沒有固定模式，示現自在。這是偉大的極致。明駿（Ming Jun，人名）認為：這仍然是在回答關於經力的提問，這裡舉例說明在果地獲得的利益。下面將用船師等三個問題來擴充套件說明。
『迦葉（Kasyapa，人名）善男子善女人』，迦葉（Kasyapa，人名），善男子善女人；『如來（Tathagata，如來）常住法僧亦然』，如來（Tathagata，如來）、常住的佛法（Dharma，佛法）和僧團（Sangha，僧團）也是如此。
案：法瑤（Fa Yao，人名）說：這是解釋奉持的意義。後面的《四相品》說明修行經教，也是奉持的意義。明駿（Ming Jun，人名）認為：這是回答流通佛法的方法。下面將用《四相品》來擴充套件說明。
『迦葉（Kasyapa，人名）菩薩復白佛言』，迦葉（Kasyapa，人名）菩薩再次對佛說；『盲無慧眼無明所䨱』，盲人沒有智慧之眼，被無明（Avidya，無明）所遮蔽。
案：智秀（Zhi Xiu，人名）說：迦葉（Kasyapa，人名）領會了佛的旨意並讚歎。
《大般涅槃經集解》卷第十 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
【English Translation】 English version: 'As among all tracks, the elephant's track is the foremost,' just as among all footprints, the elephant's footprint is the most esteemed; 'Among all Sutras and Samadhis (meditative states), this Sutra (referring to the 'Mahaparinirvana Sutra') is the most supreme.'
Commentary: Fa Yao (a person's name) said: The previous section explained the merits and demerits of the two Sutras in generating wisdom. This section speaks of Samadhis and various meditations in the same way.
'Good man, just as autumn plowing is superior in farming,' Good man, just as autumn plowing is the most beneficial; 'This Sutra is thus superior among all Sutras,' this 'Nirvana Sutra' is also like that, being the most supreme among all Sutras.
Commentary: Fa Yao (a person's name) said: This explains that this Sutra, like a field of merit, can generate goodness, surpassing other Sutras.
'Good man, just as ghee (clarified butter) is the foremost among all medicines,' Good man, just as ghee (ghrta-manda, refined essence of milk) is the most precious among all medicines; 'The Great Nirvana is the most supreme,' and this 'Great Nirvana Sutra' is the most supreme.
Commentary: Seng Liang (a person's name) said: Those who wish to maintain their lives for a long time will feel aversion upon hearing the preaching of Nirvana (extinction). Fa Yao (a person's name) said: This explains that this Sutra surpasses other Sutras in eradicating evil.
'Good man, just as clarified butter is complete with eight flavors,' Good man, just as clarified butter (ghrta, ghee) possesses eight delicious flavors; 'Therefore, it is called the Great Nirvana,' therefore, this Sutra is called the 'Great Nirvana Sutra.'
Commentary: Seng Liang (a person's name) said: This is to prove the meaning of completeness mentioned above. Fa Yao (a person's name) said: This is what other Sutras do not have, but this Sutra possesses. Ming Jun (a person's name) believes: This is still answering the question about liberation (Mukti, emancipation), and here it illustrates the meaning of reaching the other shore. At the end of the following 'Four Aspects Chapter,' liberation will be explained more extensively.
'If all Bodhisattva-Mahasattvas abide in this,' If all Bodhisattva-Mahasattvas (great Bodhisattvas) abide in this Sutra; 'Therefore, it is called the Great Nirvana,' therefore, this Sutra is called the 'Great Nirvana Sutra.'
Commentary: Fa Yao (a person's name) said: This explains that responding to opportunities has no fixed pattern, and manifestation is free and unhindered. This is the ultimate of greatness. Ming Jun (a person's name) believes: This is still answering the question about the power of the Sutra, and here it illustrates the benefits gained in the stage of fruition. The following will expand on this with three questions, such as the shipmaster.
'Kasyapa (a person's name), good man, good woman,' Kasyapa (a person's name), good man, good woman; 'The Tathagata (Thus Come One), the eternally abiding Dharma (Buddhist teachings), and the Sangha (Buddhist community) are also like this,' the Tathagata (Tathagata, Thus Come One), the eternally abiding Dharma (Buddhist teachings), and the Sangha (Buddhist community) are also like this.
Commentary: Fa Yao (a person's name) said: This explains the meaning of upholding. The following 'Four Aspects Chapter' explains that practicing the Sutra teachings is also the meaning of upholding. Ming Jun (a person's name) believes: This is answering the method of circulating the Dharma. The following will expand on this with the 'Four Aspects Chapter.'
'Kasyapa (a person's name) Bodhisattva said to the Buddha again,' Kasyapa (a person's name) Bodhisattva said to the Buddha again; 'The blind have no eyes of wisdom, obscured by ignorance (Avidya),' the blind have no eyes of wisdom, obscured by ignorance (Avidya).
Commentary: Zhi Xiu (a person's name) said: Kasyapa (a person's name) understood the Buddha's intention and praised it.
Collected Explanations of the Great Nirvana Sutra, Volume 10 Taisho Tripitaka, Volume 37, No. 1763, Collected Explanations of the Great Nirvana Sutra
大般涅槃經集解卷第十一(四相品第七)
釋自正等四義 立斷食肉制 釋波羅提木叉義 釋漸漸制戒義
四相品第七
案。舊本云如來性品。僧亮曰。如來性者。答第五廣上因果及文字也。不可重名。此皆是如來因果之性。以性為名焉。四相者。通答第四第五問。何者。已說長壽金剛因果。及經名字。流通經法。經事究竟。是故答第四也。以名字局故。不合流通。佛性名通。故收入佛性品也。法瑤曰。上品迦葉。業問當何名斯經。云何奉持。今日以自正等四。明奉持之義。是故說此自正義。說云應如是持。即結也。又一義。上品略以八義。釋大涅槃。今從此下。竟解脫文。廣辨大涅槃義也。自正等四事。廣般若義。成大涅槃也。從云何當知是無常耶。竟有密藏。開身口密義。顯法身無方之能。此就法身。明大涅槃義也。廣明解脫義。成大涅槃。要以此三義。顯其體者也。前品所問。云何奉持。已出所持之法。今備此四相。能流通經。即是奉持之義。又一義。經旨既竟。便可流通。然流通之人。非德不傳。若教圓理備。經之究竟。人能于經教之中。生圓足之解。自行兼人。終成正覺。即人究竟。是故此品。通答二問也。智秀曰。六卷泥洹云。菩薩化眾生。說法有幾種。此經云。愿佛開教
【現代漢語翻譯】 現代漢語譯本
大般涅槃經集解卷第十一（四相品第七）
釋自正等四義 立斷食肉制 釋波羅提木叉義（Pratimoksha，戒律） 釋漸漸制戒義
四相品第七
案。舊本云如來性品。僧亮曰：『如來性者，答第五廣上因果及文字也。不可重名。此皆是如來因果之性，以性為名焉。』四相者，通答第四第五問。何者？已說長壽金剛因果，及經名字，流通經法，經事究竟。是故答第四也。以名字局故，不合流通。佛性名通，故收入佛性品也。法瑤曰：『上品迦葉（Kasyapa，佛陀的弟子），業問當何名斯經，云何奉持。今日以自正等四，明奉持之義。是故說此自正義，說云應如是持，即結也。』又一義，上品略以八義，釋大涅槃（Mahaparinirvana）。今從此下，竟解脫文，廣辨大涅槃義也。自正等四事，廣般若（Prajna，智慧）義，成大涅槃也。從云何當知是無常耶，竟有密藏，開身口密義，顯法身無方之能。此就法身，明大涅槃義也。廣明解脫義，成大涅槃。要以此三義，顯其體者也。前品所問，云何奉持，已出所持之法。今備此四相，能流通經，即是奉持之義。又一義，經旨既竟，便可流通。然流通之人，非德不傳。若教圓理備，經之究竟，人能于經教之中，生圓足之解，自行兼人，終成正覺。即人究竟。是故此品，通答二問也。智秀曰：『六卷泥洹云，菩薩化眾生，說法有幾種。此經云，愿佛開教。』
【English Translation】 English version
The Great Nirvana Sutra Collected Commentaries, Volume 11 (Chapter 7 on the Four Characteristics)
Explaining the Four Meanings of Self, Correctness, etc. Establishing the Prohibition of Eating Meat. Explaining the Meaning of Pratimoksha (precepts). Explaining the Meaning of Gradually Establishing Precepts.
Chapter 7 on the Four Characteristics
According to the old version, it is called the Chapter on the Nature of the Tathagata. Monk Liang said: 'The nature of the Tathagata answers the fifth question, elaborating on the causes, effects, and words above. It cannot be renamed. All of this is the nature of the Tathagata's causes and effects, hence the name.' The four characteristics answer the fourth and fifth questions together. What are they? The causes and effects of longevity and indestructibility have already been discussed, as well as the name of the sutra, the circulation of the sutra's teachings, and the completion of the sutra's affairs. Therefore, it answers the fourth question. Because the name is limited, it is not suitable for circulation. The name 'Buddha-nature' is universal, so it is included in the Chapter on Buddha-nature. Fa Yao said: 'In the previous chapter, Kasyapa (Buddha's disciple) asked what this sutra should be called and how it should be upheld. Today, the four aspects of self, correctness, etc., clarify the meaning of upholding. Therefore, this meaning of self and correctness is explained, saying that it should be upheld in this way, which is the conclusion.' Another meaning is that the previous chapter briefly explained the Great Nirvana (Mahaparinirvana) with eight meanings. From here onwards, until the end of the chapter on liberation, the meaning of Great Nirvana is extensively discussed. The four matters of self, correctness, etc., broaden the meaning of Prajna (wisdom), accomplishing Great Nirvana. From 'How can one know that it is impermanent?' to the end of the secret treasury, the meaning of the secrets of body and speech is revealed, showing the boundless ability of the Dharmakaya. This, based on the Dharmakaya, clarifies the meaning of Great Nirvana. Broadly explaining the meaning of liberation accomplishes Great Nirvana. It is necessary to use these three meanings to reveal its essence. The question asked in the previous chapter, 'How should it be upheld?' has already presented the Dharma to be upheld. Now, with these four characteristics complete, the sutra can be circulated, which is the meaning of upholding. Another meaning is that once the sutra's meaning is complete, it can be circulated. However, those who circulate it must have virtue to transmit it. If the teachings are complete and the principles are comprehensive, the sutra is complete, and people can generate complete understanding within the sutra's teachings, benefiting both themselves and others, ultimately achieving perfect enlightenment. This is the completion of the person. Therefore, this chapter answers both questions together. Zhi Xiu said: 'The six-volume Nirvana Sutra says, 'How many ways does a Bodhisattva have to transform sentient beings and teach the Dharma?' This sutra says, 'May the Buddha open the teachings.'
密。問旨雖殊。而所顯之理一也。故六卷云。釋解脫竟云。是名菩薩成就四法也。曇纖曰。六卷有菩薩化眾生。無愿佛開微密。而此有開微密。而無化眾生。互有𨷂也。若具有為勝也。從此訖善解因緣竟。即答說法。有幾種。從壞衣等喻。訖廣說解脫答𨷂微密之問也。
佛復告迦葉善男子(至)四者善解因緣義。
案。僧亮曰。正他者。使人受結。同我所解也。能隨問答者。能令人悟。故難答能答也。備上三事之本。由善解因緣也。真此四德。乃能流通經也。案僧宗曰。將欲授人勝理。先須自正。自既已正。便能道被有緣。故第二明正他。就正他門中。逐其勝用。開為四也。言自正者。一謂行正。如律而行。二謂解正。審解佛常。金剛以還。是無常也。先備此德。必能化他也。寶亮曰。名雖有四。理不過二。謂自正正他也。就正他中。離出后二。所以然者。若使不能隨問答者。則外化不行。復不明識根性。則說不應機也。如此則于正他不足。故就正他義中。分出二相也。智秀曰。此品有三段。第一明因中四德。正答所問也。第二明果止四相。第三舉昔諸不了教。求佛釋會。顯成四義。即開諸密。
迦葉云何自正若佛如來(至)猶如火聚是名自正。
案。僧亮曰。因現事為誓也。僧宗曰。別有
【現代漢語翻譯】 現代漢語譯本： 密。問旨雖然不同，但所闡明的道理是一致的。所以《六卷》中說：『解釋解脫完畢后說，這叫做菩薩成就四法。』曇纖說：『《六卷》中有菩薩化度眾生，沒有愿佛開顯微密；而這裡有開顯微密，沒有化度眾生，兩者互有缺失。』如果兩者都具備就更好了。從『從此』到『善解因緣』結束，就是回答說法有幾種。從『壞衣』等比喻開始，到廣說解脫，是回答缺失微密的問題。 佛又告訴迦葉善男子：『四者是善解因緣義。』 僧亮說：『正他，是使人接受結論，與我的理解相同。能隨問答，是能使人領悟。具備以上三事的基礎，在於善解因緣。真正具備這四種德行，才能流通經書。』僧宗說：『將要傳授他人殊勝的道理，首先要自身端正。自身已經端正，就能使道理被有緣之人接受。所以第二點說明端正他人。在端正他人的方面，根據其殊勝的作用，分為四種。』說到自身端正，一是行為端正，如按照戒律而行；二是理解端正，審慎地理解佛的常住。金剛之後的，都是無常。先具備這種德行，必定能教化他人。寶亮說：『名義上雖然有四種，道理不過兩種，即自身端正和端正他人。』在端正他人中，分離出后兩種。之所以這樣，如果不能隨順問答，那麼對外教化就無法進行；又不明白識別根性，那麼說法就不應機。這樣對於端正他人就有所不足，所以在端正他人的意義中，分出兩種相。智秀說：『此品有三段。第一段說明因中的四種德行，正面回答所問。第二段說明果地的四種相。第三段舉出過去各種不了義的教義，請求佛陀解釋，顯明成就四義，即開顯各種微密。』 迦葉問：『如何是自正？』佛說：『如來（Tathagata，如實而來的人）猶如火聚，這叫做自正。』 僧亮說：『因為顯現的事而發誓。』僧宗說：『別有』
【English Translation】 English version: Secret. Although the purposes of the questions are different, the principles they reveal are the same. Therefore, the Six Fascicle Sutra says: 'After explaining liberation, it is said that this is called the Bodhisattva achieving the four dharmas.' Tanqian said: 'The Six Fascicle Sutra has the Bodhisattva transforming sentient beings, but does not have the Buddha revealing subtle secrets; while this one has the revealing of subtle secrets, but does not have the transforming of sentient beings. They each have their shortcomings.' If both are present, it would be even better. From 'From this' to the end of 'skillfully understanding conditions', it answers how many kinds of teachings there are. Starting from the metaphor of 'worn-out clothes' and ending with the extensive explanation of liberation, it answers the question of the missing subtle secrets. The Buddha further told Kashyapa, 'Good man, the fourth is the meaning of skillfully understanding conditions.' Sengliang said: 'Correcting others means causing people to accept the conclusion and agree with my understanding. Being able to answer according to the questions means being able to enlighten people. The foundation for possessing the above three things lies in skillfully understanding conditions. Truly possessing these four virtues enables the circulation of the scriptures.' Sengzong said: 'When about to impart superior principles to others, one must first correct oneself. Once oneself is corrected, the principles can be accepted by those with affinity. Therefore, the second point explains correcting others. In the aspect of correcting others, based on its superior function, it is divided into four kinds.' Speaking of correcting oneself, one is correcting one's conduct, such as acting according to the precepts; two is correcting one's understanding, carefully understanding the Buddha's permanence. What comes after Vajra (Diamond, 金剛), is impermanent. First possessing this virtue, one will surely be able to transform others. Baoliang said: 'Although there are four in name, the principle is no more than two, namely correcting oneself and correcting others.' In correcting others, the latter two are separated out. The reason for this is that if one cannot answer according to the questions, then external transformation cannot be carried out; and if one does not understand how to recognize the nature of beings, then the teaching will not be appropriate. In this way, there is a deficiency in correcting others, so two aspects are separated out in the meaning of correcting others. Zhixiu said: 'This chapter has three sections. The first section explains the four virtues in the cause, directly answering the question. The second section explains the four characteristics in the result. The third section cites various past teachings that were not fully understood, requesting the Buddha to explain them, revealing the accomplishment of the four meanings, which is the revealing of various subtle secrets.' Kashyapa asked: 'What is self-correction?' The Buddha said: 'The Tathagata (如來, one who comes as is) is like a heap of fire, this is called self-correction.' Sengliang said: 'Making a vow based on the manifested event.' Sengzong said: 'Separately there is'
因緣。出枯樹經。佛將比丘。空曠處行。見有洞然格樹。即問比丘。此樹可抱不。答言不可。又問。設有逼汝。令說佛是無常。若不說者。抱此枯樹。汝寧何耶。世尊寧抱火死。即此語中。具二種義。自正正他也。智秀曰。自觀己身者。邪見之生。必由身起。故使觀身。猶如火聚也。
迦葉云何正他佛說法時(至)如來實說故我歡喜。
案。僧亮曰。顯正他相也。能令受者。得解悟故。是時女人。即其事也。若不先除念子之亂。則不悟常說。所謂善正人也。僧宗曰。此中明菩薩四相。今乃就佛顯者。將明窮四之妙。其唯至人也。如來致教。訊息根機。說必有益。即是正他。使弘法大士務遵其術也。又一義。欲論益化。其涂自多。自有法說而得益者。有宜但以神通而益者。此中所明。但取說法也。寶亮曰。就此文中。即亦具有能隨問答。善解因緣也。何者。對彼有說。即是正他。往復辨理。即是隨問答也。知彼機緣。投得其宜。即是解因緣也。未知此女為當是說涅槃之時始來已。不然既來在坐。先懷一疑。后與一念也。疑者。疑佛是一切智不。次念所含兒蘇消不消不。懷此二故。聽法不入。佛應其心。藉以為喻也。智秀曰。亦是引昔誠教。以顯今事也。
世尊如是為欲調伏(至)同彼外道即便捨去。
【現代漢語翻譯】 現代漢語譯本 因緣。出自《枯樹經》。佛陀帶領比丘（bhikkhu，佛教僧侶）在空曠的地方行走。看見一棵有洞的枯樹，就問比丘：『這棵樹可以擁抱嗎？』比丘回答說：『不可以。』佛陀又問：『假設有人逼迫你，讓你說佛陀是無常的，如果不說，就讓你擁抱這棵枯樹，你寧願怎麼樣？』比丘回答：『世尊，我寧願擁抱火而死。』這段話中，包含了兩種含義：自己端正和端正他人。智秀說：『自己觀察自身，邪見的產生，必定由自身而起。所以要觀察自身，猶如一堆火焰。』
迦葉（Kasyapa，佛陀的十大弟子之一）說：『如何端正他人？佛陀說法時（直到）如來說真實之語，所以我歡喜。』
僧亮註解說：『這是爲了彰顯端正他人的相狀。』能夠使接受者得到理解和覺悟。當時那個女人，就是這件事的例子。如果不先去除雜念的干擾，就不能領悟常說的道理。這就是所謂的善於端正他人。僧宗說：『這裡闡明了菩薩的四相。現在就佛陀來顯現，是爲了說明窮盡四相的奧妙，只有至人才能做到。』如來傳授教義，根據眾生的根基和接受能力，所說的話必定有益處，這就是端正他人。使弘揚佛法的大士們務必遵循這種方法。還有一種解釋，如果要討論利益和教化，途徑有很多。有的人通過聽聞佛法而受益，有的人適合通過神通而受益。這裡所闡明的，只是選取說法這一種方式。寶亮說：『從這段文字中，也包含了能夠隨問隨答，善於理解因緣。』為什麼這麼說呢？因為針對對方的提問而說法，就是端正他人。往復辯論道理，就是隨問答。瞭解對方的根基和因緣，投其所好，就是理解因緣。不知道這個女人是在佛陀宣說涅槃（Nirvana，佛教術語，指解脫）的時候才來的，還是已經坐在那裡，先懷著一個疑問，後來又產生了一個念頭。疑問是，懷疑佛陀是不是一切智者。後來的念頭是，所懷的孩子是否平安。因為懷著這兩種想法，所以聽法聽不進去。佛陀應和她的心意，借用比喻來開導她。智秀說：『這也是引用過去的誠實教誨，來彰顯現在的事情。』
世尊這樣是爲了調伏（直到）像那些外道一樣，就離開了。
【English Translation】 English version Causes and Conditions. From the Sutra of the Withered Tree. The Buddha was walking with bhikkhus (bhikkhu, Buddhist monks) in an open space. Seeing a withered tree with a hole, the Buddha asked the bhikkhus, 'Can this tree be embraced?' The bhikkhus replied, 'It cannot.' The Buddha then asked, 'Suppose someone forces you to say that the Buddha is impermanent, and if you don't say it, they will make you embrace this withered tree, what would you rather do?' The bhikkhus replied, 'World Honored One, I would rather embrace the fire and die.' In this statement, there are two meanings: self-rectification and rectifying others. Zhi Xiu said, 'Observing oneself, the arising of wrong views must originate from oneself. Therefore, one should observe oneself as if observing a pile of flames.'
Kasyapa (Kasyapa, one of the Buddha's ten great disciples) said, 'How to rectify others? When the Buddha preaches the Dharma (until) the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks the truth, therefore I rejoice.'
Seng Liang commented, 'This is to highlight the aspect of rectifying others.' It enables the receiver to gain understanding and enlightenment. The woman at that time is an example of this. If one does not first remove the disturbance of distracting thoughts, one cannot comprehend the constant teachings. This is what is meant by being good at rectifying others. Seng Zong said, 'Here, the four aspects of a Bodhisattva are explained. Now, it is revealed through the Buddha to illustrate the mystery of exhausting the four aspects, which only the most perfect person can achieve.' The Tathagata imparts teachings according to the beings' capacities and receptivity, and what is said must be beneficial, which is rectifying others. It is essential for the great Dharma masters who propagate the Dharma to follow this method. Another interpretation is that if we are to discuss benefiting and teaching, there are many paths. Some benefit from hearing the Dharma, while others are suited to benefit from supernatural powers. What is explained here is only the method of preaching the Dharma. Bao Liang said, 'From this passage, it also includes the ability to answer questions accordingly and to understand causes and conditions well.' Why is that? Because speaking in response to the other person's questions is rectifying others. Arguing back and forth about the principles is answering questions accordingly. Knowing the other person's capacity and conditions, and catering to their needs, is understanding causes and conditions. It is not known whether this woman came only when the Buddha was preaching Nirvana (Nirvana, a Buddhist term referring to liberation), or whether she was already sitting there, first harboring a doubt, and later generating a thought. The doubt was whether the Buddha is omniscient. The later thought was whether the child she was carrying was safe. Because she harbored these two thoughts, she could not absorb the Dharma. The Buddha responded to her mind and used a metaphor to enlighten her. Zhi Xiu said, 'This is also quoting past sincere teachings to highlight present matters.'
The World Honored One did this in order to subdue (until) like those heretics, and then left.
案。僧亮曰。為女人說法。以證正他之旨也。僧宗曰。世尊如是者。此佛語也。寶亮曰。亦可是女人語也。何必不宿植根深。一聞便悟耶。智秀曰。審是女人語也。世尊后即引。以為例云。我之弟子。亦如是也。
復告女人若兒長大(至)令諸弟子悉皆甘嗜。
案。僧亮曰。為不消故。說三行也。若能消者。說六行也。僧宗曰。六味者。有為有三。無為有三也。苦以變樂為用。如醋能變甜也。諸法所以流遷。以無常切故也。猶如鹹味。能使非咸作咸也。無我之言。不自在故違情。如苦味之不悅人也。樂以悅已為義。猶如甜味人所嗜也。我者。制御自由。物無能礙。如辛味之通發也。常理湛然。一相無別。如淡味之無分別也。以常解之慧火。然八倒之惑薪。以資慧命。喻之為飯也。
復告女人汝若有緣(至)以無上秘密之藏付諸菩薩。
案。僧亮曰。上說佛在世正他。此說滅后正他也。
善男子若有眾生謂佛常住(至)則為有佛是名正他。
案。智秀曰。夫善依信立。以信為家。以此善心。唸唸所緣。唯在常住。是則常住法身。亦常在其信家也。
迦葉云何能隨問答(至)是則名為能隨問答。
案。僧亮曰。福勝為大者。不損財之福。勝損財之福也。誠為大
【現代漢語翻譯】 現代漢語譯本： 案：僧亮說：『為女人說法，是爲了證明和糾正他人的觀點。』僧宗說：『世尊這樣說，這是佛說的話。』寶亮說：『也可能是女人說的話啊。為什麼一定認為她們沒有宿世的深厚根基，不能一聽就領悟呢？』智秀說：『確實是女人說的話。』世尊後來就引用這個例子說：『我的弟子，也像這樣啊。』
又告訴女人說：『如果孩子長大（到……），讓所有弟子都喜歡吃。』
案：僧亮說：『因為不能完全消化，所以說三種修行。如果能完全消化，就說六種修行。』僧宗說：『六味，有為法有三種，無為法有三種。苦味以轉化為快樂為作用，就像醋能改變甜味一樣。諸法之所以流轉遷變，是因為無常的緣故。就像鹹味，能使不鹹的東西變成鹹的。無我的說法，因為不自在而違背情理，就像苦味不被人喜歡一樣。樂以使自己愉悅為意義，就像甜味是人們所喜歡的。我，是控制和自由，事物不能阻礙，就像辛味能通暢發散一樣。常理湛然不動，一相沒有差別，就像淡味沒有分別一樣。用理解常理的智慧之火，燃燒八倒（顛倒）的迷惑之薪柴，用來滋養智慧之命，比喻為飯食。』
又告訴女人說：『你如果與（……）有緣，就把無上秘密之藏交付給諸位菩薩。』
案：僧亮說：『上面說佛在世時糾正他人，這裡說佛滅度后糾正他人。』
善男子，如果有眾生認為佛是常住的（到……），這就是有佛，這叫做糾正他人。
案：智秀說：『善法依靠信心而建立，以信心為家。用這種善心，唸唸所緣，唯獨在於常住。那麼常住法身，也常常在他的信心中。』
迦葉，怎樣才能隨順問答（到……），這就叫做能隨順問答。
案：僧亮說：『不損害財物的福報勝過損害財物的福報。誠實為大』
【English Translation】 English version: Commentary: The monk Sengliang said, 'Speaking Dharma for women is to verify and correct others' views.' The monk Sengzong said, 'The World Honored One says this; this is the Buddha's words.' Baoliang said, 'It could also be the words of women. Why must we assume they don't have deep roots from past lives and cannot understand upon hearing?' Zhixiu said, 'Indeed, it is the words of women.' The World Honored One later cited this as an example, saying, 'My disciples are also like this.'
He further told the woman, 'If the child grows up (to)..., let all the disciples enjoy eating it.'
Commentary: Sengliang said, 'Because they cannot fully digest it, he speaks of three practices. If they can fully digest it, he speaks of six practices.' Sengzong said, 'The six flavors: the conditioned has three, and the unconditioned has three. Bitterness uses transformation into joy as its function, just as vinegar can change sweetness. The reason why all dharmas flow and change is because of impermanence. Just like saltiness can make something non-salty become salty. The statement of no-self, because it is not free and goes against feelings, is like the bitterness that is not pleasing to people. Joy takes delighting oneself as its meaning, just as sweetness is what people like. Self is control and freedom, and things cannot hinder it, just as spiciness can unblock and release. The principle of permanence is still and unchanging, one aspect without difference, just like blandness has no distinctions. Use the fire of wisdom that understands permanence to burn the firewood of delusion of the eight inversions (badao), to nourish the life of wisdom, which is likened to food.'
He further told the woman, 'If you have affinity with (…), then entrust the unsurpassed secret treasure to all the Bodhisattvas.'
Commentary: Sengliang said, 'The above speaks of the Buddha correcting others while he was in the world; this speaks of correcting others after the Buddha's parinirvana.'
'Good man, if there are sentient beings who think that the Buddha is permanent (to...), this is having a Buddha; this is called correcting others.'
Commentary: Zhixiu said, 'Goodness is established by relying on faith, taking faith as the home. With this good heart, every thought is focused solely on permanence. Then the permanent Dharmakaya (Dharma body) is also always in his home of faith.'
'Kashyapa (one of the principal disciples of Gautama Buddha), how can one follow questions and answers (to...), this is called being able to follow questions and answers.'
Commentary: Sengliang said, 'The merit of not harming wealth is greater than the merit of harming wealth. Sincerity is great.'
施。而此問難答。夫滋味者。庸人之所貪。至於對其事者。必生厚薄之念。而能自抑不受。斷貪修戒。長養法身。以財用凈故。施主不損己財。功德大也。若不抑而受。生貪破戒。增長生死。財用不凈。施主損財。而功德少也。此實難答。而能答也。法瑤曰。夫不見可欲。心不亂者。則易見則難也。今施以可欲。而心無深者。是則因施欲故。無慾之懷日新。知足之心更遠。豈非難施所欲。乃所以施法也。是為一毫之費。而法施之益弘矣。施名流佈。義在於茲也。僧宗曰。前明自正正他。理無不盡。正以外化事中。乖于常慮。人所不達。應須知耳。夫施財為易。施人名聞為難。今就施名聞為釋也。何者。諸人持戒。少欲知足。而此施主本意。為顯此人令德。不在舍財。是以于綢人廣眾之中。施所不受。彼既不受。以眾人而望之。是則不受者。少欲知足之譽顯也。施者。能捨大施之名彰也。智秀曰。此下明義有五翻。第一正解隨問答相。第二因事請佛立斷肉之制。第三引昔誠教為難。第四舉未來之非。成今斷肉之制。第五咨請凈法也。
爾時迦葉菩薩白佛言世尊食肉之人不應施肉。
案。道生曰。施尚不可。況親食乎。茍縱不禁。于長壽何因耶。僧亮曰。不食肉者。有大慈之德也。僧宗曰。因向所論。義勢至
【現代漢語翻譯】 現代漢語譯本：關於佈施的問題和解答。滋味是普通人所貪戀的，但對於處理事務的人來說，必然會產生厚此薄彼的念頭。如果能夠自我約束而不接受，斷除貪念，修持戒律，增長法身，因為財物使用清凈的緣故，佈施者不會損失自己的財產，功德也很大。如果不約束自己而接受，就會產生貪念，破壞戒律，增長生死輪迴，財物使用不清凈，佈施者損失財產，功德也少。這確實難以回答，但還是可以回答的。法瑤說：『如果看不到令人貪慾的東西，心就不會亂。容易看到的東西反而難以把持。』現在用令人貪慾的東西來佈施，而心中沒有過分的貪求，那麼因為佈施慾望的緣故，沒有慾望的念頭日益增長，知足的心更加長遠。難道不是因為難以佈施所貪求之物，才因此佈施佛法嗎？這是用極少的花費，而佛法佈施的利益卻非常弘大。佈施的名聲流傳開來，意義就在於此。僧宗說：前面已經說明了自我端正和端正他人，道理沒有不完備的。用端正來感化外在的事物，與通常的考慮相悖，人們難以理解，應該要知道這些。佈施錢財是容易的，佈施給別人名聲和聲譽是困難的。現在就佈施名聲和聲譽來解釋。為什麼呢？因為很多人持戒，少欲知足，而這位佈施者的本意，是爲了彰顯此人的美德，不在於捨棄錢財。因此在眾人面前，佈施他所不接受的東西。他既然不接受，用眾人的眼光來看待他，那麼這位不接受佈施的人，少欲知足的美名就顯揚了。佈施的人，能夠捨棄巨大布施的名聲也彰顯了。智秀說：下面說明義理有五種變化。第一種是正確地解釋隨順問答的相狀。第二種是因為這件事，請求佛陀制定斷肉的制度。第三種是引用過去的誠實教誨來說明困難。第四種是舉出未來的錯誤，來成就現在斷肉的制度。第五種是諮詢請教清凈的佛法。 爾時，迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊（World-Honored One），吃肉的人不應該接受肉的佈施。』 道生（Dao Sheng）的觀點是：佈施尚且不可以，更何況親自食用呢？如果放縱而不禁止，那麼長壽的因緣在哪裡呢？僧亮（Seng Liang）說：不吃肉的人，有偉大的慈悲之德。僧宗（Seng Zong）說：因為前面所討論的，義理的趨勢到了這裡。
【English Translation】 English version: Regarding the questions and answers on giving. Flavors are what ordinary people covet, but for those who handle affairs, thoughts of favoring one over another will inevitably arise. If one can restrain oneself and not accept, cut off greed, cultivate precepts, and increase the Dharma body, because the use of wealth is pure, the giver will not lose their own property, and the merit will be great. If one does not restrain oneself and accepts, greed will arise, precepts will be broken, and the cycle of birth and death will increase. The use of wealth will be impure, the giver will lose property, and the merit will be small. This is indeed difficult to answer, but it can still be answered. Fa Yao said: 'If one does not see what is desirable, the mind will not be disturbed. What is easy to see is difficult to control.' Now, using what is desirable to give, and there is no excessive greed in the heart, then because of giving up desires, the thought of having no desires grows day by day, and the heart of contentment becomes more distant. Is it not because it is difficult to give what is coveted that one gives the Dharma? This is using very little expense, but the benefits of Dharma giving are very great. The reputation of giving spreads, and the meaning lies in this. Seng Zong said: The previous explanation of self-rectification and rectifying others is complete in principle. Using rectification to influence external things is contrary to common considerations, and people find it difficult to understand. One should know these things. Giving money is easy, giving fame and reputation to others is difficult. Now, let's explain giving fame and reputation. Why? Because many people uphold precepts, have few desires, and are content, and the giver's original intention is to highlight the virtue of this person, not to give up money. Therefore, in front of everyone, he gives what he does not accept. Since he does not accept it, looking at him with the eyes of everyone, then the good name of this person who does not accept giving, having few desires and being content, is revealed. The giver, who can give up the name of great giving, is also revealed. Zhi Xiu said: The following explanation of the meaning has five variations. The first is to correctly explain the appearance of following the questions and answers. The second is because of this matter, requesting the Buddha to establish the system of abstaining from meat. The third is to cite the honest teachings of the past to illustrate the difficulty. The fourth is to cite the mistakes of the future to achieve the current system of abstaining from meat. The fifth is to consult and ask for pure Dharma. At that time, Kasyapa Bodhisattva said to the Buddha: 'World-Honored One, those who eat meat should not receive the giving of meat.' Dao Sheng's view is: Giving is not permissible, let alone eating it oneself? If one indulges without prohibition, then where is the cause of longevity? Seng Liang said: Those who do not eat meat have the virtue of great compassion. Seng Zong said: Because of what was discussed earlier, the trend of the meaning has reached here.
此。貴明義耳。寶亮曰。所以於今日。頓明斷肉制者。昔時眾生。習腥穢來久。不得頓制。至今經教。人心純熟。識理分明。覺此腥穢。自然薄賤。是以今時斷肉。其事必行也。因上所言。故云。食肉者尚不應施。況不食者。而當施耶。已不食肉者。有大功德故也。智秀曰。意欲請制。是故因循引前答旨。輒言所見。謂以肉施人非所宜也。智秀曰。釋所以不應施也。若不食者。有大功德。豈可不制不應施耶。
何以故我見不食肉者(至)護法菩薩應當如是。
案。僧亮曰。今說長壽。慈是壽因。害慈宜斷。以說得其時故。善知我意也。
善男子從今日始不聽聲聞弟子食肉。
明駿案。上說常住之因。謂以大悲。受不殺戒。而今猶復肉食。便是自有傷慈之行。而欲戒人以不殺。無乃愧心乎。戒為眾德之本。慈為萬行之根。茍伐本害根。枝條安在耶。智秀曰。斷肉之制。始此旨也。不聽之義。何獨聲聞。以此而推。菩薩本來。不食肉也。
若受檀越信施之時應觀是食如子肉想。
案。智秀曰。餘食尚爾。況復肉乎。子肉想者。別有因緣。在余經也。
迦葉菩薩白佛言世尊云何如來不聽食肉。
案。智秀曰。請聞食肉之為患也。
善男子夫食肉者斷大慈種。
【現代漢語翻譯】 現代漢語譯本： 寶亮說：『之所以在今日，明確制定斷絕肉食的制度，是因為過去眾生，習慣腥臭污穢已久，不能一下子禁止。如今經過經書教化，人心已經成熟，辨識道理清楚明白，覺得這腥臭污穢的東西，自然輕賤。因此現在斷絕肉食，這件事必定能夠推行。』因為上面所說的話，所以說：『吃肉的人尚且不應該佈施（肉食），更何況不吃肉的人，怎麼能接受佈施呢？』已經不吃肉的人，有很大的功德啊。 智秀說：『（我）本意是想請求制定（斷肉）制度，所以順著（您）之前的回答，引申出我的看法，認為用肉佈施給別人是不合適的。』智秀說：『解釋了為什麼不應該佈施（肉食）。如果不吃肉的人，有很大的功德，難道可以不制定（斷肉制度），不應該佈施（肉食）嗎？』 『為什麼？因為我看到不吃肉的人……護法菩薩應當這樣做。』 僧亮評論說：『現在說長壽，慈悲是長壽的原因，傷害慈悲應該斷絕。因為說得正是時候，所以（佛）善於瞭解我的心意啊。』 『善男子，從今日開始，不允許聲聞弟子吃肉。』 明駿評論說：『上面說了常住的原因，在於以大悲心，受持不殺戒。而現在仍然吃肉，就是自己有傷害慈悲的行為。想要勸誡別人不殺生，難道不感到慚愧嗎？戒律是各種美德的根本，慈悲是萬種善行的根源。如果砍伐根本，傷害根源，枝條又在哪裡呢？』智秀說：『斷絕肉食的制度，從此開始。不允許的意義，難道僅僅是聲聞嗎？由此推斷，菩薩本來就不吃肉啊。』 『如果接受施主的供養時，應當觀想這些食物如同自己的孩子肉一樣。』 智秀說：『其他的食物尚且如此，更何況是肉呢？觀想成孩子肉，另有因緣，在其他的經典里。』 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊，為什麼如來不允許吃肉？』 智秀說：『（迦葉菩薩）請求聽聞吃肉的禍患。』 『善男子，吃肉的人斷絕了大慈悲的種子。』
【English Translation】 English version: Bao Liang said, 'The reason for explicitly establishing the rule of abstaining from meat today is that in the past, sentient beings had long been accustomed to the stench and filth, and could not be forbidden all at once. Now, after the teachings of the scriptures, people's minds have matured, and they can clearly distinguish right from wrong, feeling that these stinking and filthy things are naturally base and cheap. Therefore, abstaining from meat now, this matter will surely be promoted.' Because of what was said above, it is said: 'Those who eat meat should not give (meat) as alms, let alone those who do not eat meat, how can they accept alms?' Those who already abstain from meat have great merit. Zhi Xiu said, '(My) original intention was to request the establishment of (the rule of abstaining from meat), so following (your) previous answer, I extended my view, believing that it is inappropriate to give meat to others as alms.' Zhi Xiu said, 'Explaining why (meat) should not be given as alms. If those who do not eat meat have great merit, how can we not establish (the rule of abstaining from meat), and should not give (meat) as alms?' 'Why? Because I see those who do not eat meat... Dharma-protecting Bodhisattvas should do so.' Seng Liang commented, 'Now speaking of longevity, compassion is the cause of longevity, and harming compassion should be cut off. Because it is said at the right time, (the Buddha) is good at understanding my intention.' 'Good men, from today onwards, the Sravaka (Śrāvaka) disciples are not allowed to eat meat.' Ming Jun commented, 'The above said the cause of permanence lies in upholding the precept of non-killing with great compassion. But now still eating meat is having actions that harm compassion. Wanting to advise others not to kill, don't you feel ashamed? Precepts are the root of all virtues, and compassion is the root of all good deeds. If you cut down the root and harm the source, where are the branches?' Zhi Xiu said, 'The rule of abstaining from meat begins from this. Does the meaning of 'not allowed' only apply to Sravakas (Śrāvaka)? From this, it can be inferred that Bodhisattvas originally did not eat meat.' 'If you receive the offerings of donors, you should contemplate these foods as if they were the flesh of your own child.' Zhi Xiu said, 'Other foods are like this, let alone meat? Contemplating it as the flesh of a child has other causes and conditions, which are in other scriptures.' Kasyapa Bodhisattva (Kasyapa Bodhisattva) asked the Buddha, 'World Honored One, why does the Tathagata (Tathāgata) not allow eating meat?' Zhi Xiu said, '(Kasyapa Bodhisattva) requests to hear the harm of eating meat.' 'Good men, those who eat meat cut off the seed of great compassion.'
案。道生曰。慈味之濃。莫深肉食。肉食茍濃。必忘慈惻。慈惻之大。謂之種也。種既斷。長壽理絕也。僧宗曰。夫殺傷大慈。而啖傷小慈。因小得大。故小慈是大慈種也。又釋云。果為大慈。因為小慈。是則因慈。為果慈種也。今既啖肉。違因地之慈。故言斷慈種也。惠誕曰。食肉障生厚集善根之小慈也。何有能生種性以上之大慈耶。
迦葉又言如來何故(至)當知即是現斷肉義。
案。僧亮曰。若慈是壽本。食肉害慈者。先聽食也。三種凈者。謂除見聞疑也。十種不凈者。後有成數也。九種者。不見有三。謂未食時喜。食時食已亦喜也。不聞不疑各有三如是也。僧宗曰。三種十種九種。並牽昔制也。三種謂見聞疑也。十種者。下有成文。九種受者。昔日一往唱言。離見聞疑聽食。當時雖制。而損命猶多。故第二種制除十之外。離見聞疑。聽食也。雖爾而傷損尚多。故第三稍令精盡。曏者三事。各有前後方便。一事有三。合成九也。見中三者。謂見斷命時。見牽去時。見殺后屠割時。聞中三者。聞殺時。聞牽去時。聞屠割時。疑三者。亦不離見聞也。疑此為是為我殺耶。為他殺耶。乃至前後方便亦疑也。又釋疑者。如向在彼家。今於此家得內。情中生疑。為是向肉。為非向肉。亦不得啖。如前後方便
【現代漢語翻譯】 現代漢語譯本： 案：道生說：『慈悲的味道，沒有比肉食更濃厚的了。如果肉食的味道濃厚，必定會忘記慈悲憐憫之心。慈悲憐憫之心至大，可稱為種子。如果慈悲的種子斷絕，那麼長壽的道理也就斷絕了。』僧宗說：『殺害是斷絕大慈悲，吃肉是損害小慈悲。因為小慈悲可以得到大慈悲，所以小慈悲是大慈悲的種子。』又解釋說：『果是大慈悲，因是小慈悲。那麼，因為慈悲，就是果慈悲的種子。現在既然吃肉，就違背了因地的慈悲，所以說斷絕了慈悲的種子。』惠誕說：『吃肉會阻礙產生厚積善根的小慈悲。哪裡還能產生高於種性的大慈悲呢？』
迦葉（Kasyapa，人名）又說，如來（Tathagata，佛的稱號）為什麼（要制定不食肉的戒律）……應當知道這就是現在斷絕肉食的意義。
案：僧亮說：『如果慈悲是壽命的根本，吃肉會損害慈悲，那麼先前聽許吃肉又是怎麼回事呢？』『三種清凈』，是指不見殺、不聞殺、不疑殺。『十種不清凈』，後面會有具體的數目。『九種』，是指不見有三種情況，即未吃肉時歡喜，吃肉時歡喜，吃完肉后也歡喜。不聞殺、不疑殺也各有三種情況，像這樣。僧宗說：『三種、十種、九種，都是沿用以前的制度。』三種是指不見殺、不聞殺、不疑殺。十種的情況，下面會有成文的解釋。九種受者，以前曾經籠統地說，離開不見殺、不聞殺、不疑殺就可以聽許吃肉。當時雖然制定了，但是損命的情況仍然很多。所以第二次制定，除了十種不清凈的情況之外，離開不見殺、不聞殺、不疑殺，才可以聽許吃肉。即使這樣，傷損的情況仍然很多。所以第三次逐漸使之精細完備。前面的三件事，各有前後的方便，一件事有三種情況，合起來就是九種。見中的三種情況，是指見到斷命時，見到被牽走時，見到殺后屠割時。聞中的三種情況，是指聽到殺的聲音時，聽到被牽走的聲音時，聽到屠割的聲音時。疑的三種情況，也不離開見和聞。懷疑這是爲了我殺的嗎？是爲了他人殺的嗎？乃至前後的方便也懷疑。又解釋說，比如先前在那家，現在在這家得到肉，心中產生懷疑，這是先前的肉，還是不是先前的肉，也不得吃。如同前後的方便。
【English Translation】 English version: Commentary: Daosheng said, 'The flavor of compassion is nowhere deeper than in meat-eating. If the flavor of meat-eating is strong, one will surely forget compassion and pity. The greatness of compassion and pity can be called a seed. If the seed of compassion is cut off, then the principle of longevity is severed.' Sengzong said, 'Killing harms great compassion, and eating meat harms small compassion. Because small compassion can lead to great compassion, small compassion is the seed of great compassion.' Another explanation says, 'The fruit is great compassion, and the cause is small compassion. Therefore, because of compassion, it is the seed of fruit compassion. Now that one eats meat, one violates the compassion of the causal ground, so it is said that the seed of compassion is cut off.' Huidan said, 'Eating meat obstructs the small compassion that produces and accumulates thick roots of goodness. How can there be great compassion above the level of seed nature?'
Kasyapa (name of a person) also said, 'Why did the Tathagata (title of the Buddha) (establish the precept of not eating meat)?... It should be known that this is the meaning of presently cutting off meat-eating.'
Commentary: Sengliang said, 'If compassion is the root of life, and eating meat harms compassion, then what about the previous permission to eat meat?' 'Three kinds of purity' refer to not seeing killing, not hearing killing, and not suspecting killing. 'Ten kinds of impurity' will have specific numbers later. 'Nine kinds' refer to not seeing having three situations, that is, being happy before eating meat, being happy while eating meat, and being happy after eating meat. Not hearing killing and not suspecting killing also each have three situations, like this. Sengzong said, 'The three kinds, ten kinds, and nine kinds all follow the previous system.' The three kinds refer to not seeing killing, not hearing killing, and not suspecting killing. The ten kinds will have a written explanation below. The nine kinds of recipients, in the past, generally said that one could be permitted to eat meat if one was free from seeing killing, hearing killing, and suspecting killing. Although it was established at that time, there were still many cases of harming life. Therefore, the second establishment, in addition to the ten kinds of impurity, one could be permitted to eat meat if one was free from seeing killing, hearing killing, and suspecting killing. Even so, there were still many cases of harm. Therefore, the third time gradually made it refined and complete. The previous three matters each have prior and subsequent conveniences, and one matter has three situations, which together make nine. The three situations in seeing refer to seeing the time of cutting off life, seeing the time of being led away, and seeing the time of slaughtering after killing. The three situations in hearing refer to hearing the sound of killing, hearing the sound of being led away, and hearing the sound of slaughtering. The three situations in suspecting are also inseparable from seeing and hearing. Suspecting whether this was killed for me? Was it killed for others? Even the prior and subsequent conveniences are suspected. Another explanation of suspecting is, for example, if it was previously in that house, and now it is obtained in this house, suspicion arises in the mind whether this is the previous meat or not the previous meat, and one must not eat it. Like the prior and subsequent conveniences.
生疑。悉不得啖。聞中生疑。類如前也。但見聞事異。各分為三。則成六也。二家之疑。不復分別。同是一疑耳。今常教既興。一切悉斷。此則去滯有漸。不可頓也。又一義。常果要行。事在施命。宜頓斷明矣。
迦葉菩薩復白佛言(至)何況貪著是魚肉味。
案。僧亮曰。人情而言。滋味甚重。飾好甚輕。輕者尚制。況其重乎。
迦葉復言如來若制(至)如是等物亦不應受。
案。僧亮曰。若為染著上諸物等。亦不應受。法瑤曰。若為大慈福故。不食肉者。乳酪等味。及以皮革。亦不應受。若以所服之衣。必是壞色。表無貪者。金銀等寶。不應受也。
善男子不應同彼尼揵所見(至)一切禁戒各有異意。
案。法瑤曰。無慾者。貴在損情。豈得同彼異見。以裸形為行道。以絕事為斷欲乎。
異意故聽食三種凈肉(至)一切悉斷及自死者。
案。道生曰。病有二種。謂從意從想。愜情而之。謂之從意。所貪無崖。謂之從想。是以小制損其意也。都制損其想也。僧亮曰。除其貪意。長其慈也。法瑤曰。夫易得者。遇見而生意。難得者。恒想而欲之。是以聽食三種凈肉。三不凈意。自亦消矣。而三種凈者。以難得故。想而欲之。次斷十種之中。三種凈者。復不得食。于
【現代漢語翻譯】 現代漢語譯本： 產生懷疑。完全不能吃。聽到（聲音）后產生懷疑，情況與之前類似。只是見聞之事不同，各自分為三種情況，就成了六種。二家（指不同宗派）的懷疑，不再分別，都是同一種懷疑。現在如果常教興盛，一切都要斷除。這說明去除執著需要循序漸進，不能一下子做到。還有一種解釋，常果需要修行，事情關係到施捨生命，應該立刻斷除，這很明顯。
迦葉菩薩（Kasyapa Bodhisattva，一位重要的菩薩）再次對佛說：（內容略）……更何況貪戀魚肉的味道呢？
按僧亮的說法：從人情來說，滋味非常重要，裝飾美好非常輕微。輕微的尚且要加以限制，更何況是重要的呢？
迦葉（Kasyapa）又說，如來（Tathagata，佛的稱號）如果禁止（內容略）……像這些東西也不應該接受。
按僧亮的說法：如果因為貪戀執著以上各種東西，也不應該接受。法瑤說：如果爲了大慈悲的福報，不吃肉的人，乳酪等食物，以及皮革，也不應該接受。如果所穿的衣服，必須是壞色（指不鮮艷的顏色），表明沒有貪慾，金銀等寶物，也不應該接受。
善男子，不應該和那些尼揵（Nigantha，古印度外道）的見解相同（內容略）……一切禁戒都有不同的意義。
按法瑤的說法：沒有慾望的人，可貴之處在於減少情慾。怎麼能和那些不同的見解相同，以裸體為修行，以斷絕事務為斷除慾望呢？
因為意義不同，所以允許吃三種凈肉（內容略）……一切都要斷除，以及自己死去的（動物的肉）。
按道生的說法：病有兩種，一種是從意，一種是從想。順應情慾而行，叫做從意。所貪求的沒有止境，叫做從想。因此，小小的限制是爲了減少情慾。完全禁止是爲了減少妄想。僧亮說：去除貪戀的意念，增長慈悲心。法瑤說：容易得到的，遇見了就產生想法。難以得到的，總是想著要得到。因此，允許吃三種凈肉，三種不凈的意念，自然也就消除了。而三種凈肉，因為難以得到，（人們）想著要得到。接下來斷除十種肉中的三種凈肉，（這三種凈肉）也不可以吃了。
【English Translation】 English version: Doubts arise. One should not eat at all. Doubts arise upon hearing (a sound), the situation is similar to before. It's just that what is seen and heard are different, each divided into three categories, thus becoming six. The doubts of the two schools (referring to different sects) are no longer distinguished; they are the same doubt. Now, if the Constant Teaching flourishes, everything must be cut off. This indicates that removing attachments requires gradual progress and cannot be done all at once. Another explanation is that Constant Fruits require practice, and the matter concerns giving up life, so it should be cut off immediately, which is obvious.
Kasyapa Bodhisattva (Kasyapa Bodhisattva, an important Bodhisattva) again said to the Buddha: (content omitted) ... How much more so to be attached to the taste of fish and meat?
According to Sengliang's statement: From a human perspective, taste is very important, and beautiful adornments are very light. Even the light ones should be restricted, how much more so the important ones?
Kasyapa (Kasyapa) also said, if the Tathagata (Tathagata, an epithet of the Buddha) prohibits (content omitted) ... things like these should also not be accepted.
According to Sengliang's statement: If one is attached to the above things, one should not accept them. Fa Yao said: If it is for the sake of great compassion and blessings, those who do not eat meat should also not accept milk, cheese, and leather. If the clothes worn must be dull colors (referring to non-bright colors), indicating no greed, then gold, silver, and other treasures should also not be accepted.
Good man, you should not have the same views as those Niganthas (Nigantha, ancient Indian heretics) (content omitted) ... all precepts have different meanings.
According to Fa Yao's statement: For those without desires, the valuable thing is to reduce desires. How can one have the same views as those who take nakedness as practice and cutting off affairs as cutting off desires?
Because the meanings are different, it is permissible to eat three kinds of pure meat (content omitted) ... everything must be cut off, as well as the (meat of animals) that died on their own.
According to Daosheng's statement: There are two kinds of illnesses, one from intention and one from thought. To act according to desires is called from intention. What is craved has no end, which is called from thought. Therefore, small restrictions are to reduce desires. Complete prohibition is to reduce delusions. Sengliang said: Remove the intention of greed and increase compassion. Fa Yao said: What is easy to obtain, one encounters and generates thoughts. What is difficult to obtain, one always thinks of wanting to obtain. Therefore, allowing the eating of three kinds of pure meat eliminates the three impure thoughts. And the three kinds of pure meat, because they are difficult to obtain, (people) think of wanting to obtain them. Next, cutting off the three kinds of pure meat among the ten kinds of meat, (these three kinds of pure meat) should also not be eaten.
十想斷矣。唯想十種之外。三種凈者。逾難得故。而想之逾染也。今悉斷故。一切眾想。無復生處。故一切想斷矣。寶亮曰。若使于資身之具。損害處甚者。佛便斷之。若於事用小復疏者。佛便且開也。眾生有虛偽果報。要須所資。若一向頓斷。則為形不立也。智秀曰。異想異意。互辭耳。言異彼惡意也。
迦葉我從今日製諸弟子不得復食一切肉也。
案。智秀曰。結制之也。
迦葉其食肉者若行若住(至)聞其肉氣悉生恐怖。
案。智秀曰。以事見理也。
譬如有人近師子已(至)猶不欲視況當近之。
案。智秀曰。為食者作譬也。
諸食肉者亦復如是(至)悉皆恐怖生畏死想。
案。智秀曰。人無害獸之心。獸亦不害於人。是以探鯁虎于山中。狎翔鷗于海上。若既食其肉矣。豈害心而永滅哉。所聞其殺氣。生畏死想也。
水陸空行有命之類悉舍之走咸言此人是我等怨。
案。智秀曰。茍仁惻之未全。良可避矣。
是故菩薩不習食肉(至)猶尚不食況當食肉。
案。智秀曰。引大士之行。嘆不食肉。實可貴也。
善男子我涅槃后無量百歲(至)當說是人真我弟子。
案。智秀舉末法惡事。若有出家。能離此者。是真我弟子
【現代漢語翻譯】 現代漢語譯本 十種想念都斷絕了。唯有想念十種之外的三種清凈之物，更加難以得到，而且想念它們也更加容易被污染。現在全部斷絕，一切眾想，沒有再生的處所，所以說一切想念都斷絕了。寶亮說，如果對於維持生活的用具，損害很大的，佛就禁止它。如果對於事務用途小而且疏遠的，佛就暫時允許它。眾生有虛偽的果報，一定要有所資助，如果一概全部斷絕，那麼形體就無法存在了。智秀說，『異想』、『異意』，是互相解釋的詞語，說的是不同於那些惡意的想法。
迦葉（Kāśyapa，佛陀的弟子）：我從今天開始禁止所有弟子再吃一切肉食。
智秀說，這是結制。
迦葉（Kāśyapa）：那些吃肉的人，無論是行走還是居住，（乃至）聽到肉的氣味，都會產生恐懼。
智秀說，這是以事顯理。
譬如有人靠近獅子之後，（乃至）尚且不願看它，更何況靠近它呢？
智秀說，這是為吃肉的人作比喻。
那些吃肉的人也像這樣，（乃至）都會恐懼，產生畏懼死亡的想法。
智秀說，人沒有傷害野獸的心，野獸也不會傷害人。因此，探取魚骨的漁夫可以在山中與老虎相處，在海邊與海鷗嬉戲。如果已經吃了它們的肉，難道傷害之心會永遠消失嗎？所聽到的是殺氣，產生的是畏懼死亡的想法。
水陸空行有生命的物類都捨棄他逃走，都說這個人是我們的仇敵。
智秀說，如果仁慈之心尚未完全，確實應該避開。
所以菩薩不學習吃肉，（乃至）尚且不吃，更何況吃肉呢？
智秀說，引用大士（Mahāsattva）的行為，讚歎不吃肉，實在可貴。
善男子，我涅槃（Nirvana）后無量百歲，（乃至）應當說這個人才是我的真弟子。
智秀舉出末法時代的惡事，如果有人出家，能夠遠離這些，才是我的真弟子。
【English Translation】 English version The ten kinds of thoughts are all cut off. Only thinking of the three pure things beyond the ten kinds is even more difficult to attain, and thinking of them is even more easily contaminated. Now that all are cut off, all thoughts have no place to be reborn, so it is said that all thoughts are cut off. Bao Liang said, 'If the means of sustaining life are greatly harmful, the Buddha forbids them. If the use is small and distant, the Buddha temporarily allows it. Sentient beings have false retributions and must have support. If everything is cut off at once, then the body cannot exist.' Zhi Xiu said, 'Different thoughts' and 'different intentions' are mutually explanatory terms, referring to thoughts that are different from those with evil intentions.
Kāśyapa (one of the Buddha's disciples): From today onwards, I forbid all disciples from eating any meat.
Zhi Xiu said, 'This is a binding precept.'
Kāśyapa: Those who eat meat, whether walking or dwelling, (even) hearing the smell of meat, will generate fear.
Zhi Xiu said, 'This is using events to reveal principles.'
For example, if someone approaches a lion, (even) they would not want to look at it, let alone approach it?
Zhi Xiu said, 'This is making an analogy for those who eat meat.'
Those who eat meat are also like this, (even) they will all be afraid, generating thoughts of fearing death.
Zhi Xiu said, 'People have no intention of harming beasts, and beasts do not harm people. Therefore, fishermen who remove fish bones can live with tigers in the mountains and play with seagulls at sea. If they have already eaten their meat, how can the intention to harm disappear forever? What is heard is the murderous aura, and what is generated is the thought of fearing death.'
Creatures that walk on water, land, and air all abandon him and flee, all saying, 'This person is our enemy.'
Zhi Xiu said, 'If the heart of benevolence is not yet complete, it is indeed advisable to avoid him.'
Therefore, Bodhisattvas do not learn to eat meat, (even) they do not eat it, let alone eat meat?
Zhi Xiu said, 'Quoting the actions of Mahāsattvas, praising not eating meat is truly commendable.'
Good man, after my Nirvana (Nirvāṇa) for countless hundreds of years, (even) it should be said that this person is my true disciple.
Zhi Xiu cited the evil deeds of the Dharma-ending Age, if someone renounces the world and can stay away from these, then they are my true disciples.
也。
爾時迦葉復白佛言(至)悉不應食食者得罪。
案。智秀曰。為請得食之法也。
我今唱是斷肉之制(至)是則名為能隨問答。
案。智秀曰。結上也。
迦葉云何善解因緣義(至)云何名波羅提木叉義。
案。僧亮曰。戒者時至則制。不至不制。謂善解因緣也。云何名墮。乃至波羅提木叉者。墮是犯罪之稱。律是輕重之目。木叉是戒之義名。亦名知足。亦名解脫也。何不說是法門者。若持則得解脫眾苦。犯則墮于惡趣。應早制戒。令知輕重也。僧宗曰。夫欲正他。應須善解。若不達根性。反生其累。非謂利物。上于正他文中。亦云訊息物情。堪聞便說。與此無異也。總而為語。真非正他。就正他中。前略舉一事。因對女人。寄明正他相也。何不先為波斯匿王。說是法門者。國主本知王法。而黑白雖異。除患是同。是以佛聽略知戒相。彼國盜至五錢。罪則入死。出家之人。犯者罪應滅擯。至於論罪。每與國主參懷。今問何不頓說經律甚深理耶。此中雖有五句。大意不過二也。初問何不頓制。第二問戒律之相。或時說深者。昔教亦有深淺。如十善五戒是淺。四諦十二緣是深也。若以今教望昔。通為深也。佛初出世。不頓說者。應有因緣也。或名犯不犯者。昔總制云諸惡莫作
【現代漢語翻譯】 現代漢語譯本 也。
爾時，迦葉再次向佛陀稟告說：（以下省略）……凡是食用肉食的人都會因此獲罪。
按智秀的說法，這是爲了請求獲得食用食物的法則。
我現在宣講這斷絕肉食的制度（以下省略）……這就叫做能夠隨順問答。
按智秀的說法，這是對以上內容的總結。
迦葉，怎樣才算是善於理解因緣的意義（以下省略）……怎樣才叫做波羅提木叉（戒律）的意義？
按僧亮的說法，戒律的制定有時機，時機到了就制定，時機未到就不制定，這叫做善於理解因緣。什麼叫做墮落？乃至波羅提木叉？墮落是犯罪的稱謂，律是衡量罪行輕重的標準，木叉是戒律的意義名稱，也叫做知足，也叫做解脫。為什麼不說這個法門呢？如果持守戒律，就能從各種痛苦中解脫；如果違犯戒律，就會墮入惡道。應該及早制定戒律，讓人知道罪行的輕重。僧宗說，想要匡正他人，必須善於理解。如果不瞭解對方的根性，反而會增加對方的負擔，這不是利益他人。在前面關於匡正他人的內容中，也說要了解對方的情況，適合聽聞就說，與這裡的意思沒有不同。總而言之，真正的匡正不是直接指責，而是在匡正他人的過程中，先略舉一件事，藉著對女人的態度，來闡明匡正他人的方法。為什麼不先為波斯匿王（國王名）說這個法門呢？國王本來就知道王法，雖然黑白不同，但消除禍患的目的是一樣的。因此，佛陀允許略微瞭解戒律的相狀。在波斯匿王的國家，盜竊五錢就要判死刑，出家之人如果犯戒，罪過應該被滅除並驅逐。至於論罪，每次都與國王共同商議。現在問為什麼不一下子說出經律甚深的道理呢？這裡雖然有五句，但大意不過是兩個方面。首先問為什麼不一下子制定戒律，第二問戒律的相狀。有時說深奧的道理，是因為以前的教法也有深淺之分，比如十善、五戒是淺的，四諦、十二因緣是深的。如果用現在的教法來看以前的教法，都可以說是深奧的。佛陀最初出世時，不一下子說出深奧的道理，應該是有因緣的。或者說什麼是犯戒，什麼是不犯戒。以前總的規定是諸惡莫作。
【English Translation】 English version Also.
At that time, Kashyapa (a disciple of the Buddha) further reported to the Buddha, saying: (omitting the following) ... All those who consume meat will be guilty of offenses.
According to Zhi Xiu, this is to request the method of obtaining food.
I am now proclaiming this system of abstaining from meat (omitting the following) ... This is called being able to answer questions accordingly.
According to Zhi Xiu, this is a summary of the above.
Kashyapa, how can one be said to be good at understanding the meaning of dependent origination (omitting the following) ... What is called the meaning of Pratimoksha (precepts)?
According to Sengliang, the establishment of precepts has its timing; when the time is right, they are established; when the time is not right, they are not established. This is called being good at understanding dependent origination. What is called falling? And so on, Pratimoksha? Falling is a term for committing offenses, the Vinaya (rules) is the standard for measuring the severity of offenses, and Moksha is the meaning of the precepts, also called contentment, also called liberation. Why not speak of this Dharma (teachings)? If one upholds the precepts, one can be liberated from all kinds of suffering; if one violates the precepts, one will fall into evil realms. Precepts should be established early so that people know the severity of offenses. Sengzong said, 'If you want to correct others, you must be good at understanding. If you do not understand the other person's nature, you will increase their burden, which is not benefiting them.' In the previous content about correcting others, it also said to understand the other person's situation, and speak when it is appropriate to hear, which is no different from this meaning. In short, true correction is not direct accusation, but in the process of correcting others, first briefly mention one thing, using the attitude towards women to clarify the method of correcting others. Why not first speak of this Dharma to King Pasenadi (a king's name)? The king originally knew the laws of the kingdom, and although black and white are different, the purpose of eliminating disasters is the same. Therefore, the Buddha allowed a slight understanding of the characteristics of the precepts. In King Pasenadi's country, stealing five coins would be sentenced to death, and if a monk violated the precepts, the offense should be extinguished and expelled. As for discussing offenses, they always consulted with the king. Now ask why not speak of the profound principles of the Sutras and Vinaya all at once? Although there are five sentences here, the general meaning is no more than two aspects. First, ask why not establish the precepts all at once, and second, ask about the characteristics of the precepts. Sometimes speaking of profound principles is because the previous teachings also had different levels, such as the Ten Good Deeds and the Five Precepts being shallow, and the Four Noble Truths and the Twelve Links of Dependent Origination being deep. If we look at the previous teachings from the perspective of the current teachings, they can all be said to be profound. When the Buddha first appeared in the world, he did not speak of the profound principles all at once, which should be due to causes and conditions. Or say what is an offense and what is not an offense. The general rule in the past was to avoid all evil.
。既無結罪之文。不說為犯也。及因事別制。則說為犯。云何名墮者。此三通問違不違相。違則名墮。不違為律。云何名木叉者。偏問戒體。此中再明木叉者。前直明戒體也。以其與律相涉。恐人致惑。故復簡之。取離身口意之不善。即為戒體。律以取防外之威儀及制篇目。欲簡兩異。故再出耳。寶亮曰。五問者。第一難。云何不頓說經教。而有深淺說耶。第二難。何不先頓制戒。須犯後方制耶。第三問墮。所言異昔第三篇也。乃總說五篇七聚。皆是墮家果報也。第四問律。律本詮量輕重。即是向辨墮家事也。第五問波羅提木叉者。問無作戒也。智秀曰。有四問。第一問何不頓說經律。后三問不異前釋。慧朗曰。律者言類也。
佛言波羅提木叉者(至)無所受畜亦名凈命。
案。僧宗曰。若談戒體。即是無作。若論其義。則稱事究竟也。云知足者。非正釋木叉名義。乃就功用心中。以明戒耳。聲聞之法。以少欲為業。若尊少欲。則所受無作。日夕增長。舉少欲以明戒也。寶亮曰。無作本是頑法。非是解性。豈能止惡。而今得止名者。有三義。一者從因立稱。二者緣中得名。三者因中說果也。從因得名者。因止惡之心發也。此法既從止惡生故。故說無作。為止惡也。從緣中受名者。即既受得此戒。防之在心
【現代漢語翻譯】 現代漢語譯本：既然沒有判定罪行的條文，就不能說這是犯戒。等到因為某事另外製定了戒律，才能說這是犯戒。什麼叫做『墮』呢？這三個方面（身、口、意）如果相違背，就叫做『墮』；如果不違背，就是合乎戒律。什麼叫做『木叉』（Pratimoksha，別解脫戒）呢？這是偏重於詢問戒體。這裡再次說明『木叉』，是因為前面只是直接說明了戒體。因為它與戒律相關，恐怕人們產生疑惑，所以再次進行簡要說明。去除身、口、意的不善行為，就是戒體。戒律則側重於防範外在的威儀以及制定篇目，爲了區分兩者的不同，所以再次提出。寶亮說，這五個問題是：第一難，為什麼不一次性說完經教，而是有深淺不同的說法呢？第二難，為什麼不事先一次性制定戒律，而是等到犯戒之後才制定呢？第三問『墮』，所說的與之前的第三篇不同，是總說五篇七聚，都是墮落之家的果報。第四問『律』，戒律原本是衡量輕重的，也就是之前辨別墮落之家的事。第五問『波羅提木叉』（Pratimoksha，別解脫戒），是問無作戒。智秀說，有四個問題，第一個問題是為什麼不一次性說完經律，後面的三個問題與之前的解釋沒有不同。慧朗說，戒律是言語的類別。 佛說：『波羅提木叉』（Pratimoksha，別解脫戒）是指……不接受和儲藏任何東西，也叫做清凈的生命。根據僧宗的說法，如果談論戒體，那就是無作戒；如果論及其意義，那就是事情的究竟。說『知足』，不是直接解釋『木叉』（Pratimoksha，別解脫戒）的名義，而是就其功用而言，用來說明戒律。聲聞乘的修行，以少欲為事業。如果尊重少欲，那麼所受的無作戒，就會日夜增長。舉出少欲來闡明戒律。寶亮說，無作戒本身是頑固的法，不是具有理解性的，怎麼能止惡呢？現在能夠被稱為止惡，有三種含義：一是從事因上立名，二是從事緣中得名，三是在因中說果。從事因上得名，是因為止惡的念頭產生。這種法既然是從止惡而生，所以說無作戒，是爲了止惡。從事緣中受名，就是已經受持了這個戒律，防範它在心中。
【English Translation】 English version: Since there is no written statement of guilt, it cannot be said to be a violation. Only when rules are separately established due to an event can it be said to be a violation. What is called 'fallen' (墮)? If these three aspects (body, speech, and mind) contradict each other, it is called 'fallen'; if they do not contradict, it is in accordance with the precepts. What is called 'Pratimoksha' (木叉, 別解脫戒)? This focuses on inquiring about the essence of the precepts (戒體). Here, 'Pratimoksha' is explained again because the previous explanation only directly stated the essence of the precepts. Because it is related to the precepts, fearing that people may be confused, it is briefly explained again. Removing the unwholesome actions of body, speech, and mind is the essence of the precepts. The precepts focus on preventing external demeanor and establishing categories. To distinguish the differences between the two, it is brought up again. Bao Liang said that these five questions are: First difficulty, why not explain the teachings of the sutras all at once, but have different levels of explanation? Second difficulty, why not establish the precepts all at once in advance, but establish them only after a violation? The third question is 'fallen,' which is different from the previous third chapter, and is a general explanation of the five sections and seven categories, all of which are the karmic consequences of the family of the fallen. The fourth question is 'precepts,' which originally measure the severity, which is the matter of distinguishing the family of the fallen. The fifth question is 'Pratimoksha' (波羅提木叉, 別解脫戒), which asks about the non-action precepts (無作戒). Zhi Xiu said that there are four questions. The first question is why not explain the sutras and precepts all at once. The following three questions are no different from the previous explanations. Hui Lang said that precepts are categories of speech. The Buddha said: 'Pratimoksha' (波羅提木叉, 別解脫戒) refers to... not accepting and storing anything, which is also called a pure life. According to Seng Zong, if we talk about the essence of the precepts, it is the non-action precepts; if we talk about its meaning, it is the ultimate of things. Saying 'contentment' is not directly explaining the meaning of 'Pratimoksha' (木叉, 別解脫戒), but in terms of its function, it is used to explain the precepts. The practice of the Sravakas (聲聞乘) takes contentment as its business. If you respect contentment, then the non-action precepts you receive will increase day and night. Citing contentment to clarify the precepts. Bao Liang said that non-action precepts are inherently stubborn dharmas, not intelligent ones, so how can they stop evil? Now, being called stopping evil has three meanings: first, establishing a name from the cause; second, obtaining a name from the condition; and third, speaking of the result in the cause. Obtaining a name from the cause is because the thought of stopping evil arises. Since this dharma is born from stopping evil, it is said that non-action precepts are for stopping evil. Receiving a name from the condition is that you have already received this precept and are guarding it in your heart.
。不為眾惡。故言緣中得名者也。因中說果者。因持此戒。心便得靜。靜故見理。得成無漏。能斷相累。名為解脫聖人。故曰無作止惡。
墮者名四惡趣(至)以是諸義故名曰墮。
案。僧宗曰。三處說墮。前二是受罪之處。后一說其必墮也。僧宗曰。此中三重明墮。初通輕重。次偏明重。后就因明墮也。
波羅提木叉者離身口意不善邪業。
案。僧亮曰。再說戒者。前說人說。后就戒以辨體也。
律者入戒威儀深經善義(至)及不凈因緣。
案。僧亮曰。入者從也。科罪輕重。障道深淺也。深經善義。及不凈因緣者。體既非凈。能作不凈。如非時食等。皆應遮也。僧宗曰。此釋律字也。五部律文。為戒經所明。隱細為深。不乘制旨。身口如法。故言入也。與惡相違。故言善義。遮受不凈。百不凈物也。
亦遮四重十三僧殘(至)眾多學法七滅諍等。
案。僧宗曰。明悉稟承律之旨也。
或復有人破一切戒(至)乃至七滅諍法。
案。僧亮曰。戒有二種。一者受戒。二者制戒。佛初成道。善來比丘。便受得戒。未有制戒。不知犯故。輕重科目。一切盡破也。僧宗曰。此答前犯不犯句也。言總制之前。冥起諸惡。若使頓制。物情不堪。是以如來。初制諸
【現代漢語翻譯】 現代漢語譯本 不去做各種惡事，所以說從因緣中得到『緣中』這個名稱。從因中說果，是因為持守此戒，內心便能得到平靜。因為平靜，所以能見到真理，得以成就無漏的境界，能夠斷除各種表相的牽累，這被稱為解脫的聖人。所以說，『無作止惡』。 『墮』指的是四惡趣（地獄、餓鬼、畜生、阿修羅），因為這些原因，所以稱為『墮』。 根據僧宗的說法，有三處提到『墮』，前兩處是受罪的地方，后一處是說必定墮落。僧宗說，這裡三重說明『墮』，最初是通指輕重罪，其次是偏指重罪，最後是從原因上說明墮落。 『波羅提木叉』（Pratimoksha，戒律）是遠離身、口、意的不善和邪惡行為。 根據僧亮的說法，再次解釋戒律，前面是就人來解釋，後面是就戒律本身來辨別其體性。 『律』是進入戒律的威儀，深奧的經典和美好的意義，以及不凈的因緣。 根據僧亮的說法，『入』是進入、遵循的意思，科罪有輕重，障道有深淺。『深經善義，及不凈因緣』，是因為戒律的體性並非清凈，所以能產生不凈，例如非時食等，都應該遮止。僧宗說，這是解釋『律』字的含義。五部律文，是戒經所闡明的，隱晦細微之處為『深』。不違背佛的制定的宗旨，身口如法，所以說『入』。與惡相對立，所以說『善義』。遮止接受不凈之物，以及各種不凈之物。 也遮止四重罪（Parajika，斷頭罪）、十三僧殘罪（Sanghavasesa，僧團殘餘罪），以及眾多的學法（Siksa，戒條），七滅諍法（Adhikaranasamatha，止諍法）等。 根據僧宗的說法，這是說明完全稟承律的宗旨。 或者有人破了一切戒律，乃至七滅諍法。 根據僧亮的說法，戒律有兩種，一種是受戒，一種是制戒。佛陀最初成道時，『善來比丘』（Ehi Bhikkhu，佛以『善來比丘』的語言為比丘授戒）便能得到戒律，當時還沒有制戒，因為不知道犯戒，所以輕重罪都全部破了。僧宗說，這是回答前面『犯不犯』的問題。在總的制定之前，暗中產生各種惡行。如果一下子全部制定，人們的情感難以承受，所以如來最初制定各種戒律。
【English Translation】 English version Not committing various evils, hence it is said to derive the name 'Yuan Zhong' (conditions within) from conditions. Speaking of the result from the cause is because by upholding this precept, the mind can attain tranquility. Because of tranquility, one can see the truth, and be able to achieve the state of non-outflow (Anasrava), capable of severing the entanglements of various appearances, which is called the liberated sage. Therefore, it is said, 'No action to stop evil'. 'Fallen' refers to the four evil destinies (hell, hungry ghosts, animals, Asuras), because of these reasons, it is called 'fallen'. According to Sengzong, there are three places mentioning 'fallen', the first two are places of suffering punishment, and the last one is saying that one will definitely fall. Sengzong said, here it explains 'fallen' in three levels, initially referring to both light and heavy offenses, secondly referring specifically to heavy offenses, and lastly explaining falling from the perspective of cause. 'Pratimoksha' (戒律, code of monastic rules) is to stay away from unwholesome and evil actions of body, speech, and mind. According to Sengliang, explaining the precepts again, the former explains from the perspective of people, and the latter distinguishes its essence from the perspective of the precepts themselves. 'Vinaya' (律, discipline) is entering the dignified conduct of precepts, profound scriptures and good meanings, as well as impure causes and conditions. According to Sengliang, 'entering' means to enter, to follow, the offenses are classified as light or heavy, and the obstacles to the path are deep or shallow. 'Profound scriptures and good meanings, as well as impure causes and conditions', is because the essence of the precepts is not pure, so it can produce impurity, such as eating at the wrong time, etc., which should all be prohibited. Sengzong said, this is explaining the meaning of the word 'Vinaya'. The texts of the five Vinayas are what the precept scriptures elucidate, the subtle and hidden aspects are 'profound'. Not violating the Buddha's established purpose, the body and speech are in accordance with the Dharma, so it is said 'entering'. Being opposed to evil, so it is said 'good meaning'. Prohibiting the acceptance of impure things, as well as various impure things. It also prohibits the four Parajikas (四重罪, defeat), the thirteen Sanghavasesas (十三僧殘罪, formal meeting offences), as well as numerous Siksas (學法, trainings), the seven Adhikaranasamathas (七滅諍法, rules for settling disputes), etc. According to Sengzong, this is explaining that it completely inherits the purpose of the Vinaya. Or someone breaks all the precepts, even the seven Adhikaranasamathas. According to Sengliang, there are two types of precepts, one is receiving precepts, and the other is establishing precepts. When the Buddha first attained enlightenment, 'Ehi Bhikkhu' (善來比丘, 'Welcome, Bhikkhu' the way Buddha ordains a monk) could obtain the precepts, at that time there were no established precepts, because they did not know about breaking the precepts, so all the light and heavy offenses were all broken. Sengzong said, this is answering the previous question of 'offending or not offending'. Before the overall establishment, various evil deeds secretly arose. If everything was established all at once, people's emotions would be unbearable, so the Tathagata initially established various precepts.
惡莫作。折其重惡。然後因事制戒也。智秀曰。此下答初問。明所以不頓制者。由聞者不信。必譭謗故也。爾時有善男子以下。因釋不得頓制之意。乃更興一難也。
或復有人誹謗正法(至)漸次而制不得一時。
案。僧亮曰。盡一切相者。一切惡相也。䨱藏者。不向智者自發也。即情而言。既不知犯。豈知發露。就事而言。為䨱藏耳。不悔亦爾。漸次而制者。說七篇輕重相也。僧宗曰。此答初問也。言人根淺狹。未堪深教。若頓說者。逾增其病。乃至闡提也。盡一切相者。斷善根之相也。無有因緣者。無可救因緣也。亦可即是計一切無有因緣也。遂復茲漫者。深謗冥障故也。
爾時有善男子善女人(至)是故啟請應先制戒。
案。僧亮曰。至他方者。于生死而求出。為他也。非法破戒。為迷失也。不見有人可問是非者。不知犯不犯也。十善增上功德者。有五品也。下十善是天人也。中者是聲聞。上是緣覺。上中者是菩薩。上上是者佛。證佛知道也。寶亮曰。不得頓制之旨。尚未可明。今更作一問也。答如來亦知是事。如須提那明日應犯。何不今日逆制。有制之法。其自不犯。既必不犯。則不墮惡道也。故言應先制也。
佛言善男子若言如來(至)欲令眾生入于地獄。
案。智
【現代漢語翻譯】 現代漢語譯本：不要作惡。要折斷那些深重的罪惡。然後根據發生的事情來制定戒律。智秀說：『下面是回答最初的問題，說明為什麼不一次性制定戒律的原因。因為聽聞者不相信，必定會譭謗。』『爾時有善男子以下』，是解釋不能一次性制定的意思，乃是更進一步提出一個難題。
『或復有人誹謗正法(至)漸次而制不得一時。』
案。僧亮說：『盡一切相』，是指一切惡的表相。『䨱藏』，是不向有智慧的人坦白自己的過錯。就情理而言，既然不知道自己犯錯，又怎麼會知道要懺悔呢？就事情而言，就是隱瞞過錯。『不悔』也是一樣。『漸次而制』，是說七篇戒律的輕重緩急。僧宗說：『這是回答最初的問題。』說人的根基淺薄狹隘，不能承受深刻的教義。如果一次性說完，反而會增加他們的病癥，乃至成為斷善根的人。『盡一切相』，是斷絕善根的表相。『無有因緣』，是沒有可以救度的因緣。也可以理解為就是認為一切都沒有因緣。『遂復茲漫』，是深刻的誹謗和冥冥中的業障。
『爾時有善男子善女人(至)是故啟請應先制戒。』
案。僧亮說：『至他方』，是爲了從生死輪迴中解脫，是爲了他人。『非法破戒』，是迷失了方向。『不見有人可問是非者』，是不知道什麼是犯戒，什麼不是犯戒。『十善增上功德者』，有五種品級。下品的十善是天人和人間的福報，中品的是聲聞乘，上品的是緣覺乘，上中品的是菩薩乘，上上品的是佛乘，證得佛的智慧。寶亮說：『不能一次性制定戒律的旨意，還不能明白。現在再提出一個問題。』回答說，如來也知道這件事，如果須提那（Sudinna）明天要犯戒，為什麼不今天就預先制定戒律？有了戒律，他自然就不會犯戒。既然必定不會犯戒，就不會墮入惡道。所以說應該先制定戒律。
『佛言善男子若言如來(至)欲令眾生入于地獄。』
案。智秀
【English Translation】 English version: Do not commit evil. Break those heavy evils. Then, according to the events that occur, establish precepts. Zhixiu said: 'The following answers the initial question, explaining why precepts are not established all at once. Because those who hear do not believe and will surely slander.' 'At that time, there were good men, etc.' explains the meaning of not being able to establish precepts all at once, and further raises a difficult question.
'Or some people slander the True Dharma (to) gradually establish precepts and not all at once.'
According to Sengliang: 'Exhausting all appearances' refers to all evil appearances. 'Concealing' means not confessing one's faults to the wise. In terms of reason, since one does not know that one has committed a fault, how can one know to repent? In terms of the matter, it is concealing the fault. 'Not repenting' is the same. 'Gradually establishing precepts' refers to the severity of the seven sections of precepts. Sengzong said: 'This answers the initial question.' It says that people's roots are shallow and narrow, and they cannot bear profound teachings. If they are all said at once, it will increase their illness, even to the point of becoming those who sever their roots of goodness. 'Exhausting all appearances' is the appearance of severing the roots of goodness. 'Without causes and conditions' means there are no causes and conditions that can be saved. It can also be understood as thinking that everything has no causes and conditions. 'Then again, this is vague' is deep slander and hidden obstacles.
'At that time, there were good men and good women (to) therefore, it is requested that precepts should be established first.'
According to Sengliang: 'To other realms' is to seek liberation from the cycle of birth and death, for the sake of others. 'Unlawful breaking of precepts' is being lost. 'Not seeing anyone to ask about right and wrong' is not knowing what is breaking the precepts and what is not. 'The merits of increasing the ten good deeds' have five grades. The lower grade of the ten good deeds is the blessings of gods and humans, the middle grade is the Sravaka vehicle, the upper grade is the Pratyekabuddha vehicle, the upper-middle grade is the Bodhisattva vehicle, and the upper-upper grade is the Buddha vehicle, attaining the wisdom of the Buddha. Baoliang said: 'The meaning of not being able to establish precepts all at once is still not clear. Now, another question is raised.' The answer is that the Tathagata also knows this matter. If Sudinna (須提那) is going to break the precepts tomorrow, why not establish the precepts in advance today? With the precepts, he will naturally not break them. Since he will surely not break them, he will not fall into evil realms. Therefore, it is said that precepts should be established first.
'The Buddha said, good man, if the Tathagata (to) wants to lead sentient beings into hell.'
According to Zhixiu
秀曰。先舉其上難。且一往遮云。不得作此難也。
我見一人有墮阿鼻地獄(至)如子想者令入地獄。
案。智秀曰。次顯佛大悲。有矜救之德。
善男子如王國內有納衣者(至)即以戒善而為補之。
案。僧亮曰。衣以障漏。如戒之覆惡也。五重之納。四重雖穿。漏未出故。不得逆補。漏出則補也。是以舍利弗。請佛制戒。佛言漏未出。故不得制也。後有比丘。逼夜乞食。人謂是鬼。驚怖墮胎。致世譏嫌。以漏法出。故佛乃制戒也。智秀曰。次設兩譬。正答難也。前譬直明須惡興故。然後善補也。
善男子譬如轉輪聖王(至)然後自行聖王之法。
案。智秀曰。此第二譬。顯佛所以總制后別制之意也。
善男子我亦如是(至)大涅槃中因緣義也。
案。智秀曰。雙合二譬。
複次自正者所謂得是(至)即大涅槃等無有異。
案。僧宗曰。此偏據果。將明因時行化。備於四德。終到彼岸。是人究竟既得到果。復以化人。故知四德既備。流通之言。在乎不謬。是故舉果信而有徴。將便仰慕前規。企而習之。
卷第十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十二
釋有餘無餘涅槃義 開
【現代漢語翻譯】 現代漢語譯本： 秀曰：首先提出對方論點中的難點，並且直接否定說，不應該提出這樣的疑問。
『我見一人有墮阿鼻地獄（Avīci hell，無間地獄）(至)如子想者令入地獄。』
案：智秀說：接下來彰顯佛陀的大悲心，具有憐憫救助的美德。
『善男子，如同國王的國內有穿破舊衣服的人(至)就用戒律和善行來補綴它。』
案：僧亮說：衣服用來遮蔽漏洞，就像戒律覆蓋罪惡一樣。五重縫製的衣服，即使四重破了，漏洞沒有顯露出來，所以不能反過來補。漏洞顯露出來才能補。因此舍利弗（Śāriputra）請佛制定戒律，佛說漏洞沒有顯露出來，所以不能制定。後來有比丘，在晚上強行乞食，人們以為是鬼，驚嚇導致婦女墮胎，引起世人的譏諷和嫌棄，因為違背佛法的行為已經顯露出來，所以佛才制定戒律。智秀說：接下來設定兩個比喻，正面回答對方的疑問。前面的比喻直接說明必須先有惡的產生，然後才能用善來彌補。
『善男子，譬如轉輪聖王（cakravartin，擁有統治世界的理想明君）(至)然後自己實行聖王之法。』
案：智秀說：這第二個比喻，顯示佛陀之所以先總的制定戒律，然後分別制定的用意。
『善男子，我也是這樣(至)在大涅槃（Mahāparinirvāṇa，大般涅槃）中是因緣的意義。』
案：智秀說：將兩個比喻合在一起。
『再次，自己改正錯誤的人，就是所謂得到(至)即大涅槃等，沒有差別。』
案：僧宗說：這裡偏重於從結果來說，將要說明在因地修行時，教化眾生，具備四德，最終到達彼岸。這個人最終既然得到了果位，又用來教化他人，所以知道四德已經具備。流通佛法的話語，在於沒有謬誤。因此舉出結果，使人信服並且有證據，將要使人仰慕前人的規範，希望能夠學習它。
卷第十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十二
釋有餘無餘涅槃義 開
【English Translation】 English version: Xiu said: First, point out the difficulties in the opponent's argument, and directly deny it, saying that such questions should not be raised.
'I see a person who has fallen into Avīci hell (至) those who think of them as children should be sent to hell.'
Commentary: Zhixiu said: Next, highlight the great compassion of the Buddha, which has the virtue of compassion and salvation.
'Good man, just as in the king's country there are people who wear tattered clothes (至) then use precepts and good deeds to mend them.'
Commentary: Sengliang said: Clothes are used to cover leaks, just as precepts cover evil. For clothes with five layers of stitching, even if four layers are broken, the leak has not been revealed, so it cannot be patched in reverse. It can only be patched when the leak is revealed. Therefore, Śāriputra asked the Buddha to establish precepts, and the Buddha said that the leak had not been revealed, so it could not be established. Later, there was a Bhiksu who forcibly begged for food at night, and people thought it was a ghost, causing fright and miscarriage for women, causing ridicule and disgust from the world, because the act of violating the Dharma had been revealed, so the Buddha established the precepts. Zhixiu said: Next, set up two metaphors to answer the opponent's questions directly. The previous metaphor directly stated that evil must arise first, and then good can be used to make up for it.
'Good man, just like a cakravartin (至) then he himself practices the law of the holy king.'
Commentary: Zhixiu said: This second metaphor shows the Buddha's intention to first establish the precepts in general, and then establish them separately.
'Good man, I am also like this (至) in the Mahāparinirvāṇa is the meaning of cause and condition.'
Commentary: Zhixiu said: Combine the two metaphors together.
'Again, those who correct their own mistakes are those who have attained (至) that is, Mahāparinirvāṇa, there is no difference.'
Commentary: Sengzong said: Here, the emphasis is on the result, and it will be explained that when practicing in the cause ground, teaching sentient beings, possessing the four virtues, and finally reaching the other shore. Since this person has finally attained the fruit position, he also uses it to teach others, so he knows that the four virtues have been possessed. The words of circulating the Dharma are in that there is no error. Therefore, citing the result makes people convinced and has evidence, and will make people admire the norms of the predecessors and hope to learn from them.
Volume 11 Taisho Tripitaka Volume 37 No. 1763 Collection of Commentaries on the Mahāparinirvāṇa Sūtra
Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume 12
Explanation of the Meaning of Nirvāṇa with Remainder and Nirvāṇa without Remainder Opening
身密不可思議事
四相品之第二
佛告迦葉若有善男子善女人作如是言如來無常。
案。僧亮曰。此下始答第五問也。開昔口密。略為五難。第四第五。舉無餘涅槃也。第一二三。舉有餘也。法瑤曰。上來所明。常住已顯。今從此下。竟如來無有密藏。開昔無常密教。及身密也。愿佛開微密。即此句也。僧宗曰。答開微問也。上雖明般若法身。異昔涅槃。未洗昔教。今明孤滅。是摧非實。開昔微密之教。即是開言方便。下諸覺花。明王宮非實生。雙樹非實滅也。寶亮曰。即是廣文之始也。開微密之端。明果用也。顯法身般若解脫。今先廣口密。以明智慧也。
云何當知是無常耶(至)為常住法不變易耶。
案。法瑤曰。引昔所說。煩惱盡處。有餘涅槃也。滅盡無為。竟有何法。可稱常耶。僧宗曰。此中諸難。而解者不同。亦四亦五。並無所在。俱是執有餘無餘。但使滅無之義耳。然難意唯齊言生解。不能深取佛意也。寶亮曰。此下作四難也。第一第三。引有餘為難。此第一難也。昔日指煩惱無處為涅槃。直是無物而已。若爾有何常住耶。
如佛言曰離諸有者(至)為常住法不變易耶。
案。法瑤曰。據昔佛身盡無餘涅槃。若身智並滅。誰常住耶。明駿案。若作五難者。開
【現代漢語翻譯】 現代漢語譯本 身密不可思議事
四相品之第二
佛告迦葉（佛的弟子）：『若有善男子善女人作如是言如來無常。』 案。僧亮曰：『此下始答第五問也。開昔口密。略為五難。第四第五。舉無餘涅槃（沒有任何剩餘的涅槃）也。第一二三。舉有餘也。』法瑤曰：『上來所明。常住已顯。今從此下。竟如來無有密藏。開昔無常密教。及身密也。愿佛開微密。即此句也。』僧宗曰：『答開微問也。上雖明般若（智慧）法身。異昔涅槃。未洗昔教。今明孤滅。是摧非實。開昔微密之教。即是開言方便。下諸覺花。明王宮非實生。雙樹非實滅也。』寶亮曰：『即是廣文之始也。開微密之端。明果用也。顯法身般若解脫。今先廣口密。以明智慧也。』 『云何當知是無常耶？』（至）『為常住法不變易耶？』 案。法瑤曰：『引昔所說。煩惱盡處。有餘涅槃（有剩餘的涅槃）也。滅盡無為。竟有何法。可稱常耶？』僧宗曰：『此中諸難。而解者不同。亦四亦五。並無所在。俱是執有餘無餘。但使滅無之義耳。然難意唯齊言生解。不能深取佛意也。』寶亮曰：『此下作四難也。第一第三。引有餘為難。此第一難也。昔日指煩惱無處為涅槃。直是無物而已。若爾有何常住耶？』 『如佛言曰離諸有者』（至）『為常住法不變易耶？』 案。法瑤曰：『據昔佛身盡無餘涅槃（沒有任何剩餘的涅槃）。若身智並滅。誰常住耶？』明駿案：『若作五難者。開』
【English Translation】 English version The Inconceivable Matters of Body's Mystery
The Second Chapter on the Four Characteristics The Buddha told Kashyapa (a disciple of the Buddha): 'If there are good men and good women who say that the Tathagata (another name for the Buddha) is impermanent.' Note: Monk Liang said: 'From here onwards begins the answer to the fifth question. Opening up the former secret teachings, briefly presenting five difficulties. The fourth and fifth refer to Nirvana without remainder (Nirvana without any remainder). The first, second, and third refer to Nirvana with remainder.' Fa Yao said: 'What has been explained above has already revealed permanence. From here onwards, it concludes that the Tathagata has no secret store. Opening up the former impermanent secret teachings, as well as the body's mystery. Wishing the Buddha to reveal the subtle secrets, that is this sentence.' Monk Zong said: 'Answering the question of opening up the subtle. Although the Prajna (wisdom) Dharmakaya (Dharma body) was explained above, it is different from the former Nirvana. The former teachings have not been washed away. Now it is clear that solitary extinction is destruction and not reality. Opening up the former secret teachings is opening up expedient speech. The various flowers of enlightenment below clarify that the royal palace is not a real birth, and the twin trees are not a real extinction.' Bao Liang said: 'This is the beginning of the extensive text. Opening up the end of the subtle secrets, clarifying the use of the fruit. Revealing the Dharmakaya Prajna liberation. Now, first, extensively explain the mouth's secret to clarify wisdom.' 'How can it be known that it is impermanent?' (to) 'Is it a permanent Dharma that does not change?' Note: Fa Yao said: 'Quoting what was said in the past. The place where afflictions end is Nirvana with remainder (Nirvana with remainder). Extinction and non-action. What Dharma can be called permanent?' Monk Zong said: 'There are various difficulties in this, and the explanations differ. Whether it is four or five, there is no location. All are clinging to remainder or no remainder. It only makes the meaning of extinction and nothingness. However, the intention of the difficulty is only to generate understanding from words. It cannot deeply grasp the Buddha's intention.' Bao Liang said: 'From here onwards, four difficulties are made. The first and third quote remainder as a difficulty. This is the first difficulty. In the past, pointing to the absence of afflictions as Nirvana is simply nothing. If so, what is permanent?' 'As the Buddha said, those who are apart from all existence' (to) 'Is it a permanent Dharma that does not change?' Note: Fa Yao said: 'According to the former Buddha's body, all Nirvana without remainder (Nirvana without any remainder). If both body and wisdom are extinguished, who is permanent?' Ming Jun's note: 'If five difficulties are made, opening'
此壞衣譬。為第三難也。
如佛言曰離欲寂滅(至)為常住法不變易耶。
案。法瑤曰。此復是結盡。有餘涅槃也。愛盡無慾也。前諸煩惱。儘是斷結也。
如佛言曰譬如熱鐵(至)為常住法不變易耶。
案。法瑤曰。此復是身盡。無餘涅槃也。但引佛昔譬。辭異而旨同也。明駿案。就此舉有餘無餘涅槃為難。凡有五翻。第一佛自引昔教。以為今難。第二迦葉更構兩難。第三佛答。第四結上旨。第五迦葉領解也。就第一翻中。有四階。第一引昔教。第二誡迦葉。第三釋會昔旨。第四舉法常為證。此第一階引昔教。
迦葉若有人作如是難者(至)謂如來性是滅盡也。
明駿案。第二階。一往先非異人所執。而誡迦葉也。
迦葉滅煩惱者不名為物(至)是句寂靜為無有上。
案。僧亮曰。此答第一第三第四有餘句也。釋有餘煩惱起作不靜。滅之為靜。有餘滅因也。法瑤曰。答第一第三有餘旨也。此兩句。結盡無為寂靜。尚得常住。何況法身不常住耶。僧宗曰。答有餘三複次也。言不名物者。謂非有為中物也。於時䨱相說。故言煩惱盡。意在非生死中物。而汝謬取佛意。謂為都盡。然法身常存。豈有滅耶。此中何以故。釋向云不名為物也。言永畢竟者。無惑而不盡。所以
【現代漢語翻譯】 現代漢語譯本：這是關於破舊衣服的比喻，是第三個難題。
如佛所說：『離欲寂滅（直至）是常住法，不可變易嗎？』
法瑤的註解說：『這又是結盡，是有餘涅槃（Nirvana，指煩惱已滅，但身體還在的狀態）的情況。愛盡就是沒有慾望。之前的各種煩惱，都屬於斷結。』
如佛所說：『譬如燒紅的鐵（直至）是常住法，不可變易嗎？』
法瑤的註解說：『這又是身盡，是無餘涅槃（Nirvana，指身心俱滅，不再輪迴的狀態）的情況。只是引用佛陀以前的比喻，說法不同而意義相同。』明駿的註解說：『就此舉有餘涅槃和無餘涅槃來發難，總共有五次。第一次是佛陀自己引用以前的教導，作為現在的難題。第二次是迦葉（Kasyapa，佛陀的弟子）另外構造兩個難題。第三次是佛陀回答。第四次是總結上面的意思。第五次是迦葉領悟理解。』就第一次發難中，有四個階段。第一是引用以前的教導。第二是告誡迦葉。第三是解釋會通以前的旨意。第四是舉法常為證。這是第一個階段，引用以前的教導。
迦葉（Kasyapa，佛陀的弟子），如果有人這樣發難（直至）說如來（Tathagata，佛陀的稱號之一）的自性是滅盡的。』
明駿的註解說：『這是第二個階段，首先否定是其他人所執著的觀點，而是告誡迦葉。』
迦葉（Kasyapa，佛陀的弟子），滅煩惱不叫做『物』（直至）這句話寂靜，是無上的。』
僧亮的註解說：『這是回答第一、第三、第四個有餘涅槃（Nirvana，指煩惱已滅，但身體還在的狀態）的句子。解釋有餘涅槃煩惱生起，產生不平靜。滅掉它就是平靜，是有餘涅槃的滅因。』法瑤的註解說：『回答第一、第三個有餘涅槃的旨意。』這兩句話的意思是，結盡無為的寂靜，尚且可以常住，何況法身（Dharmakaya，佛陀的法性之身）不常住呢？僧宗說：『回答有餘涅槃的三重含義。』說不叫做『物』，是指不是有為法中的事物。當時䨱相這樣說，所以說煩惱盡，意思是說不是生死中的事物。而你錯誤地理解佛陀的意思，認為是完全滅盡。然而法身常存，怎麼會有滅呢？這裡為什麼這樣說呢？解釋之前說的不叫做『物』。說永遠畢竟，是沒有疑惑而不盡，所以
【English Translation】 English version: This is the analogy of the worn-out garment, the third difficulty.
As the Buddha said: 'Is detachment from desire and extinction (up to) a permanent and unchanging Dharma (law/teaching)?'
Fa Yao's annotation says: 'This is again the exhaustion of fetters, the state of Nirvana (Nirvana, state where afflictions are extinguished, but the body remains) with remainder. Exhaustion of love is the absence of desire. The previous afflictions all belong to the severing of fetters.'
As the Buddha said: 'For example, red-hot iron (up to) is a permanent and unchanging Dharma (law/teaching)?'
Fa Yao's annotation says: 'This is again the exhaustion of the body, the state of Nirvana (Nirvana, the state of complete cessation of body and mind, no more rebirth) without remainder. It merely quotes the Buddha's previous analogy, the wording is different but the meaning is the same.' Ming Jun's annotation says: 'Using the Nirvana with remainder and Nirvana without remainder to raise difficulties, there are five instances in total. The first is the Buddha himself quoting previous teachings as the current difficulty. The second is Kasyapa (Kasyapa, Buddha's disciple) constructing two more difficulties. The third is the Buddha answering. The fourth is summarizing the above meaning. The fifth is Kasyapa understanding and comprehending.' In the first instance of raising difficulties, there are four stages. The first is quoting previous teachings. The second is admonishing Kasyapa. The third is explaining and reconciling the previous meaning. The fourth is citing the permanence of Dharma as proof. This is the first stage, quoting previous teachings.
Kasyapa (Kasyapa, Buddha's disciple), if someone raises such a difficulty (up to) saying that the Tathagata's (Tathagata, one of the titles of the Buddha) nature is completely extinguished.'
Ming Jun's annotation says: 'This is the second stage, first denying that it is a view held by others, but rather admonishing Kasyapa.'
Kasyapa (Kasyapa, Buddha's disciple), extinguishing afflictions is not called a 'thing' (up to) this statement is tranquil, it is unsurpassed.'
Seng Liang's annotation says: 'This is answering the first, third, and fourth sentences about Nirvana (Nirvana, state where afflictions are extinguished, but the body remains) with remainder. Explaining that with Nirvana with remainder, afflictions arise, producing unrest. Extinguishing it is tranquility, it is the cause of extinction for Nirvana with remainder.' Fa Yao's annotation says: 'Answering the meaning of the first and third Nirvana with remainder.' The meaning of these two sentences is that the tranquility of the exhaustion of fetters and non-action can still be permanent, how much more so the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) is not permanent? Seng Zong says: 'Answering the threefold meaning of Nirvana with remainder.' Saying it is not called a 'thing' means it is not a thing within conditioned phenomena. At that time, 䨱相 said this, so saying the exhaustion of afflictions means it is not a thing within birth and death. But you mistakenly understood the Buddha's meaning, thinking it is completely extinguished. However, the Dharmakaya is always present, how can there be extinction? Why is it said this here? Explaining what was said before about not being called a 'thing'. Saying eternally and ultimately, there is no doubt that is not exhausted, therefore
治道之功息也。是句寂靜者。向已釋有而是常。今還舉上滅煩惱之句。即是真寂靜也。明駿案。此下第三釋會昔旨也。
滅盡諸相無有遺余(至)如來亦爾常住無變。
案。僧亮曰。有為相也。釋第二第五複次也。是句鮮白者。有為是垢滅。故為鮮。得是無餘滅盡果也。法瑤曰。答第二身盡無餘句也。身盡無為。猶得是常。況如來法身。常存不滅者乎。僧宗曰。無餘者。生死盡也。豈得承昔離有之言。便謂盡滅耶。但昔為眾生。厭苦情深。示有滅苦之跡耳。又一義。眾生有計我之病。不得說真我。言隱理顯。妙常豈滅。是句鮮白者。既絕諸有。所以鮮白也。三乘之人。猶有無常所住之地。不得稱為鮮白之美。唯佛法身。真正無染。故鮮白也。
言星流者謂煩惱也(至)是常住法無有變易。
案。法瑤曰。答第四無餘句也。僧宗曰。答難已畢。更為釋譬也。
複次迦葉諸佛所師(至)以法常故諸佛亦常。
案。僧亮曰。滅是斷苦之術。故名師也。上說涅槃常故佛常。未明涅槃所以而常。重明之也。僧宗曰。上已佛教。今就理釋。以常師圓極。此理湛然。隱顯為異。及人會時。非為始起。人既秉法。法既是常。人豈無常耶。明駿案。第四階。舉所師之法為證也。
迦葉菩薩復
【現代漢語翻譯】 現代漢語譯本： 治道的功用止息了。這句『寂靜』是指，之前已經解釋過『有』是常。現在又提起上面『滅煩惱』的句子，這就是真正的寂靜。明駿認為，下面第三段是解釋符合過去的宗旨。 『滅盡諸相無有遺余(至)如來亦爾常住無變。』 僧亮說：『有為』是相。這是解釋第二和第五個『複次』。這句『鮮白』是指，『有為』是污垢，滅了污垢，所以是『鮮』。得到的是無餘滅盡的果。法瑤說：回答第二個『身盡無餘』的句子。身儘是無為，尚且可以得到常，更何況如來的法身，常存不滅呢？僧宗說：『無餘』是指生死都盡了。難道可以承接過去離開『有』的說法，就認為一切都滅盡了嗎？只不過過去是爲了眾生厭惡痛苦的心情深重，才示現滅苦的跡象罷了。還有一種解釋，眾生有執著于『我』的毛病，不能說真我，所以用隱晦的語言來顯示道理，妙常怎麼會滅呢？這句『鮮白』是指，既然斷絕了諸『有』，所以才鮮白。三乘之人，還有無常所居住的地方，不能稱為鮮白之美。只有佛的法身，真正沒有污染，所以才鮮白。 『言星流者謂煩惱也(至)是常住法無有變易。』 法瑤說：回答第四個『無餘』的句子。僧宗說：回答提問完畢，再進一步解釋譬喻。 『複次迦葉諸佛所師(至)以法常故諸佛亦常。』 僧亮說：『滅』是斷除痛苦的方法，所以稱為『師』。上面說涅槃是常，所以佛是常，但沒有說明涅槃為什麼是常，所以再次說明。僧宗說：上面已經說了佛教，現在就道理來解釋。因為常師是圓滿的極致，這個道理是湛然的，隱顯不同而已，等到人們領會的時候，並非是才開始產生的。人們既然秉持佛法，佛法既然是常，那麼人怎麼會是無常的呢？明駿認為，第四個階段，舉出所師的法作為證據。 迦葉(Kasyapa)菩薩又
【English Translation】 English version: The function of governing ceases. This sentence 'serene' means that 'being' has already been explained as constant. Now, the sentence 'extinguishing afflictions' mentioned above is brought up again, which is true serenity. Mingjun believes that the third paragraph below explains that it conforms to the past purpose. 'Extinguishing all appearances without any remainder (to) Thus Come One (Tathagata) is also constant and unchanging.' Sengliang said: 'Being with action (conditioned)' is appearance. This is an explanation of the second and fifth 'furthermore'. This sentence 'pure white' means that 'being with action' is dirt, and the dirt is extinguished, so it is 'pure'. What is obtained is the fruit of complete extinction without remainder. Fayaosays: It answers the second sentence 'the body is exhausted without remainder'. The exhaustion of the body is inaction, and it can still be constant, let alone the Dharma body of the Thus Come One (Tathagata), which always exists and does not perish? Sengzong said: 'Without remainder' means that birth and death are exhausted. How can we inherit the past saying of leaving 'being' and think that everything is extinguished? It's just that in the past, it was because sentient beings had a deep feeling of aversion to suffering that they showed signs of extinguishing suffering. There is also an explanation that sentient beings have the disease of clinging to 'self', so they cannot speak of the true self, so they use obscure language to show the truth, how can wonderful constancy be extinguished? This sentence 'pure white' means that since all 'beings' have been cut off, it is pure white. People of the Three Vehicles still have impermanent places to live, and cannot be called the beauty of pure white. Only the Dharma body of the Buddha is truly free from pollution, so it is pure white. 'The so-called star flow refers to afflictions (to) This is the constant Dharma without change.' Fayao said: It answers the fourth sentence 'without remainder'. Sengzong said: The answer to the question is over, and the metaphor is further explained. 'Furthermore, Kasyapa (Kasyapa), the teacher of all Buddhas (to) Because the Dharma is constant, all Buddhas are also constant.' Sengliang said: 'Extinction' is the method of eliminating suffering, so it is called 'teacher'. The above said that Nirvana (Nirvana) is constant, so the Buddha is constant, but it did not explain why Nirvana (Nirvana) is constant, so it is explained again. Sengzong said: The above has already talked about Buddhism, and now it is explained from the perspective of reason. Because the constant teacher is the ultimate of perfection, this principle is serene, and the hidden and obvious are different. When people understand it, it is not just beginning to arise. Since people uphold the Dharma, and the Dharma is constant, how can people be impermanent? Mingjun believes that in the fourth stage, the Dharma of the teacher is cited as evidence. Kasyapa (Kasyapa) Bodhisattva also
白佛言(至)亦復如是滅無所至。
案。僧亮曰。迦葉取譬意。異乘前譬為難也。法瑤曰。復難有餘二句也。佛向答云。明結盡無為是常。如常亦常。復以如來與煩惱俱滅。然後是常。故有此難也。僧宗曰。人情未解。還執鐵譬。前句所舉。迸鐵熱與赤色。既滅之後。不知所在。果如所譬。如來應無也。如來人也。煩惱法也。人法兩無。俱同鐵譬。不應復有也。寶亮曰。人情于答第四難中。疑心未已。今更轉譬作難。若如佛言已離煩惱。如彼迸鐵滅已無有。法身應常者。我謂。應如砧上之鐵。不免無常。彼鐵出火則黑。入火則赤。佛亦如是。煩惱滅已。應還生也。智秀曰。躡前答中雲。不在五趣。乘聲為難。若不在五趣。則不應有常身。若有常身。則應有處而現見煩惱。如彼迸鐵赤色。滅已莫知所至。煩惱滅已。與此譬同也。明駿案。此下第二翻。迦葉更作兩難也。
又如彼鐵熱與赤色(至)當知如來即是無常。
案。法瑤曰。復難無餘二句。義亦同上也。以熱譬煩惱。赤色譬佛。謂煩惱滅已。佛亦應滅也。以入無餘涅槃故也。僧宗曰。此第二難也。取砧上之鐵熱與赤色為譬。謂雖當時無耳。本質既在。入火便生也。智秀曰。猶成前難耳。此防佛意。恐佛言赤色。乃可不知所在。而其熱猶在。是以
【現代漢語翻譯】 現代漢語譯本 迦葉(Kāśyapa)白佛言：『如彼鐵被錘擊迸散，熱與赤色消失，不知去向。如來(Tathāgata)亦是如此，滅度后無所至。』
案：僧亮說，迦葉(Kāśyapa)所取的譬喻，是爲了反駁之前的譬喻，使其更難辯駁。法瑤說，這是重複之前的詰難，並補充了『無餘』二字。佛陀之前的回答是，闡明斷盡煩惱的無為之法是常，如常亦是常。又以如來(Tathāgata)與煩惱一同滅盡，然後才是常。因此迦葉(Kāśyapa)才提出這樣的詰難。僧宗說，人們未能理解，仍然執著于鐵的譬喻。前句所舉的，鐵被錘擊迸散，熱與赤色消失之後，不知去向。如果真如所譬喻，如來(Tathāgata)也應不存在。如來(Tathāgata)是人，煩惱是法，人法兩皆消滅，如同鐵的譬喻，不應再存在。寶亮說，人們對於佛陀在第四個詰難中的回答，疑心未消，現在再次轉換譬喻進行詰難。如果如佛陀所說，已經遠離煩惱，如同那被錘擊迸散的鐵，滅盡之後便不存在，那麼法身應該是常嗎？我認為，應該像砧板上的鐵，無法避免無常。那鐵離開火則變黑，進入火則變紅，佛陀也應如此，煩惱滅盡之後，應該還會再生。智秀說，這是承接之前的回答，說不在五趣(pañca-gati)之中，藉此發難。如果不在五趣(pañca-gati)之中，就不應有常身。如果有常身，就應該有處所顯現煩惱，如同那被錘擊迸散的鐵的赤色，滅盡之後不知去向，煩惱滅盡，與此譬喻相同。明駿案：以下是第二番，迦葉(Kāśyapa)再次提出兩個詰難。
又如彼鐵，熱與赤色，當時雖無，本質既在，入火還生。如來(Tathāgata)亦爾，煩惱雖滅，法身猶在，當知如來(Tathāgata)即是無常。
案：法瑤說，這是重複之前的詰難，並補充了『無餘』二字，意義與之前相同。以熱譬喻煩惱，赤色譬喻佛陀，認為煩惱滅盡之後，佛陀也應該滅盡，因為進入了無余涅槃(anupadhisesa-nirvana)。僧宗說，這是第二個詰難。取砧板上的鐵的熱與赤色為譬喻，認為即使當時沒有，本質既然存在，進入火中還會再生。智秀說，這仍然是之前的詰難。這是爲了防止佛陀說赤色或許不知去向，但熱仍然存在，所以……
【English Translation】 English version Kāśyapa (Kāśyapa) said to the Buddha: 'Just as when iron is struck and scattered, the heat and redness disappear, and their whereabouts are unknown, so too is the Tathāgata (Tathāgata). After extinction, there is nowhere to go.'
Note: The monk Liang said that Kāśyapa's (Kāśyapa) analogy was intended to refute the previous analogy, making it more difficult to argue against. Fa Yao said that this is a repetition of the previous challenge, with the addition of the words 'without remainder.' The Buddha's previous answer was to clarify that the unconditioned dharma of extinguishing afflictions is constant, and as constant, it is constant. Furthermore, it is only when the Tathāgata (Tathāgata) and afflictions are extinguished together that constancy is achieved. Therefore, Kāśyapa (Kāśyapa) raised this challenge. The monk Zong said that people have failed to understand and are still clinging to the analogy of iron. The previous statement mentioned that when iron is struck and scattered, the heat and redness disappear, and their whereabouts are unknown. If it is truly as the analogy suggests, the Tathāgata (Tathāgata) should also not exist. The Tathāgata (Tathāgata) is a person, and afflictions are dharma. If both person and dharma are extinguished, like the analogy of iron, they should not exist again. Bao Liang said that people's doubts about the Buddha's answer in the fourth challenge have not been dispelled, and now they are changing the analogy to challenge again. If, as the Buddha said, one has already departed from afflictions, like the iron that is struck and scattered, ceasing to exist after extinction, then should the Dharmakāya (Dharmakāya) be constant? I believe that it should be like the iron on the anvil, unable to avoid impermanence. That iron turns black when it leaves the fire and red when it enters the fire. The Buddha should also be like this; after afflictions are extinguished, they should be reborn. Zhi Xiu said that this is a continuation of the previous answer, saying that it is not in the five realms (pañca-gati), using this as a challenge. If it is not in the five realms (pañca-gati), there should be no constant body. If there is a constant body, there should be a place where afflictions manifest, like the redness of the iron that is struck and scattered, its whereabouts unknown after extinction. The extinction of afflictions is the same as this analogy. Ming Jun's note: The following is the second turn, where Kāśyapa (Kāśyapa) raises two more challenges.
Furthermore, like that iron, although the heat and redness are not present at the time, the essence is still there, and it is reborn when it enters the fire. The Tathāgata (Tathāgata) is also like this; although afflictions are extinguished, the Dharmakāya (Dharmakāya) still exists. It should be known that the Tathāgata (Tathāgata) is impermanent.
Note: Fa Yao said that this is a repetition of the previous challenge, with the addition of the words 'without remainder,' and the meaning is the same as before. The heat is used as an analogy for afflictions, and the redness is used as an analogy for the Buddha, believing that after afflictions are extinguished, the Buddha should also be extinguished because he has entered anupadhisesa-nirvana (anupadhisesa-nirvana). The monk Zong said that this is the second challenge. The heat and redness of the iron on the anvil are taken as an analogy, believing that even if they are not present at the time, since the essence exists, they will be reborn when they enter the fire. Zhi Xiu said that this is still the previous challenge. This is to prevent the Buddha from saying that the redness may not be known where it has gone, but the heat is still there, so...
復言熱與赤色。滅已無有也。明駿案。難意謂。若有常者。應有住處。今煩惱滅已。如來亦滅。二俱無處。莫知所在。常義安寄。第二又如彼鐵。更成前難也。以赤色譬煩惱。以熱譬身。是則如來。入無餘涅槃。煩惱及身。二俱盡矣。云何而言有常可住耶。
善男子所言鐵者名諸凡夫(至)滅已不生是故名常。
案。僧亮曰。我以熱及赤色。同譬煩惱也。赤色滅已。鐵則不現。煩惱滅已。如來不在五趣中矣。此少分譬耳。若遍譬者。鐵則兩譬。還赤則譬凡夫。不赤以譬佛也。僧宗曰。前有兩難。此先答后難也。汝不得全引鐵譬也。鉆上之鐵。可譬凡夫。以凡夫伏結。雖至非想。后還復起。佛則不爾。永不復起也。寶亮曰。釋與此同。智秀曰。並破二譬。明凡夫。如是或滅復起。故無常身也。明駿案。迦葉向難。意在常處。就佛此答。未正塞其難也。且先結譬。持與凡夫。凡夫雖滅。非究竟滅。滅非究竟。可更還生。如來不爾。故不無常也。
迦葉復言如鐵色滅已(至)若結還生即是無常。
案。僧亮曰。上說凡聖滅異。未釋所以。重此難也。寶亮智秀。悉同此釋。
佛言迦葉汝今不應(至)名曰壞衣斬首破瓶。
案。僧亮曰。有灰者。灰雖是有。不還為木。佛是妙有。不還無常
【現代漢語翻譯】 現代漢語譯本： 迦葉說：『熱和赤色都消失了，什麼也沒有了。』明駿認為，這個詰難的意思是說，如果如來是常住的，就應該有個住處。現在煩惱已經滅盡，如來也滅度了，兩者都沒有了去處，不知道在哪裡，常住的意義安放在哪裡呢？第二，又像那塊鐵，再次構成之前的詰難。用赤色比喻煩惱，用熱比喻身體，這樣說來，如來進入無餘涅槃，煩惱和身體都滅盡了，怎麼能說如來是常住的呢？
佛說：『善男子，你所說的鐵，是指那些凡夫，（凡夫的煩惱）滅了還會再生，所以叫做無常。』
僧亮說：『我用熱和赤色，一同比喻煩惱。赤色滅了，鐵就不顯現；煩惱滅了，如來就不在五趣之中了。』這只是少部分的比喻。如果全面比喻，鐵可以比喻兩方面：還赤的時候比喻凡夫，不赤的時候比喻佛。僧宗說：『前面有兩個詰難，這是先回答後面的詰難。你不能完全引用鐵來比喻。』鉆上的鐵，可以比喻凡夫，因為凡夫降伏煩惱，即使到了非想非非想處，後來還會再次生起。佛就不是這樣，永遠不會再次生起。寶亮說：『解釋與此相同。』智秀說：『一起破斥這兩個比喻，說明凡夫就是這樣，或者滅了又生起，所以是無常身。』明駿認為，迦葉的詰難，意在常住之處，佛的這個回答，沒有正面堵住他的詰難。且先總結比喻，拿來和凡夫比較。凡夫雖然滅了，不是究竟的滅，滅不是究竟，可以再次生起。如來不是這樣，所以不是無常。
迦葉又說：『就像鐵的赤色消失了，（鐵的狀態）如果煩惱生起，就是凡夫；如果煩惱不生起，就是佛。』如果煩惱生起，就是無常。
僧亮說：『上面說了凡夫和聖人滅的差異，沒有解釋原因，所以再次提出這個詰難。』寶亮和智秀，都同意這個解釋。
佛說：『迦葉，你不應該（認為斷了煩惱就什麼都沒有了）。』這叫做壞衣、斬首、破瓶。
僧亮說：『有灰燼，灰燼雖然存在，但不能再變成木頭。佛是妙有，不會再變成無常。』
【English Translation】 English version: Kashyapa said, 'When heat and redness are extinguished, there is nothing left.' Mingjun argues that the meaning of this challenge is that if the Tathagata is permanent, there should be a dwelling place. Now that afflictions have been extinguished and the Tathagata has also passed away, neither has a place to go, and it is not known where they are. Where can the meaning of permanence be placed? Secondly, like that iron, it constitutes the previous challenge again. Using redness as a metaphor for afflictions and heat as a metaphor for the body, in this way, the Tathagata enters Nirvana without remainder, and both afflictions and the body are extinguished. How can it be said that the Tathagata is permanent?
The Buddha said, 'Good man, the iron you speak of refers to ordinary beings. (The afflictions of ordinary beings) will be reborn after they are extinguished, so it is called impermanent.'
Sengliang said, 'I use heat and redness together as a metaphor for afflictions. When redness is extinguished, iron does not appear; when afflictions are extinguished, the Tathagata is no longer in the five realms.' This is only a small part of the metaphor. If it is a comprehensive metaphor, iron can be used as a metaphor for two aspects: when it is still red, it is a metaphor for ordinary beings, and when it is not red, it is a metaphor for the Buddha. Sengzong said, 'There are two challenges in front, and this is to answer the latter challenge first. You cannot completely quote iron as a metaphor.' The iron on the drill can be used as a metaphor for ordinary beings, because ordinary beings subdue afflictions, even if they reach the realm of neither perception nor non-perception, they will rise again later. The Buddha is not like this, and will never rise again. Baoliang said, 'The explanation is the same as this.' Zhixiu said, 'Refute these two metaphors together, explaining that ordinary beings are like this, or they are extinguished and then reborn, so they are impermanent bodies.' Mingjun believes that Kashyapa's challenge is aimed at the permanent place, and the Buddha's answer did not directly block his challenge. Let's first summarize the metaphor and compare it with ordinary beings. Although ordinary beings are extinguished, it is not the ultimate extinction, and extinction is not ultimate, so they can be reborn again. The Tathagata is not like this, so it is not impermanent.
Kashyapa also said, 'Just like the redness of iron disappears, (the state of iron) if afflictions arise, it is an ordinary being; if afflictions do not arise, it is a Buddha.' If afflictions arise, it is impermanent.
Sengliang said, 'The above said the difference between the extinction of ordinary beings and saints, but did not explain the reason, so this challenge is raised again.' Baoliang and Zhixiu both agreed with this explanation.
The Buddha said, 'Kashyapa, you should not (think that there is nothing left after the afflictions are cut off).' This is called destroying clothes, beheading, and breaking bottles.
Sengliang said, 'There is ash, and although ash exists, it cannot be turned back into wood. The Buddha is wonderful existence, and will not become impermanent again.'
也。便有涅槃者。涅槃者。如來結滅。凡夫結滅。滅名雖同。其實大異。凡夫雖滅。而還是有為。與結同相。故無異名。如來滅已。不復還生。滅是無為。更有異名。名涅槃也。僧宗曰。此答初難。前引迸鐵。使惑盡人滅。今引燃木。滅已有灰。謂惑盡智存也。智秀曰。木滅有灰。雖非復木。而不無也。煩惱滅已。雖不在五趣。而有常身也。明駿案。以灰譬涅槃。木滅有灰。煩惱滅已。則有涅槃。涅槃雖復不可捉持。無有方所。而可寄言。離凡夫地。得無動處也。可寄言故。故智有常。非滅法故。故非無常也。
迦葉如鐵冷已可使還熱(至)煩惱熾火更不復生。
案。僧宗曰。上說結滅是常。未釋所以常也。無漏見滅。性滅常故。結不復起。有漏緣有。有非常故。滅而更生。此無漏有漏之大判也。僧宗曰。答向子句難也。
迦葉當知無量眾生(至)燒彼眾生諸煩惱結。
明駿案。結上旨也。
迦葉復言善哉善哉(至)游諸覺華歡娛受樂。
明駿案。始領解也。
迦葉復問如佛言曰(至)唯愿如來說其因緣。
案。法瑤曰。啓發如來身密之端也僧宗曰。秘密之言。雖復已拂。然於一化託生始末。未能不惑。故指事廣拂。以開權跡也。有兩別。初總就菩薩。第二就釋迦
【現代漢語翻譯】 現代漢語譯本： 也。便有涅槃（Nirvana）者。涅槃（Nirvana）者。如來（Tathagata）結滅。凡夫結滅。滅名雖同。其實大異。凡夫雖滅。而還是有為。與結同相。故無異名。如來（Tathagata）滅已。不復還生。滅是無為。更有異名。名涅槃（Nirvana）也。僧宗曰。此答初難。前引迸鐵。使惑盡人滅。今引燃木。滅已有灰。謂惑盡智存也。智秀曰。木滅有灰。雖非復木。而不無也。煩惱滅已。雖不在五趣。而有常身也。明駿案。以灰譬涅槃（Nirvana）。木滅有灰。煩惱滅已。則有涅槃（Nirvana）。涅槃（Nirvana）雖復不可捉持。無有方所。而可寄言。離凡夫地。得無動處也。可寄言故。故智有常。非滅法故。故非無常也。
迦葉（Kasyapa）如鐵冷已可使還熱(至)煩惱熾火更不復生。
案。僧宗曰。上說結滅是常。未釋所以常也。無漏見滅。性滅常故。結不復起。有漏緣有。有非常故。滅而更生。此無漏有漏之大判也。僧宗曰。答向子句難也。
迦葉（Kasyapa）當知無量眾生(至)燒彼眾生諸煩惱結。
明駿案。結上旨也。
迦葉（Kasyapa）復言善哉善哉(至)游諸覺華歡娛受樂。
明駿案。始領解也。
迦葉（Kasyapa）復問如佛言曰(至)唯愿如來說其因緣。
案。法瑤曰。啓發如來（Tathagata）身密之端也僧宗曰。秘密之言。雖復已拂。然於一化託生始末。未能不惑。故指事廣拂。以開權跡也。有兩別。初總就菩薩。第二就釋迦
【English Translation】 English version: Also, there is Nirvana (Nirvana). Nirvana (Nirvana) is the cessation of the bonds of the Tathagata (Tathagata), and the cessation of the bonds of ordinary beings. Although the name of cessation is the same, the reality is vastly different. Although ordinary beings cease, it is still conditioned existence, having the same characteristics as the bonds. Therefore, there is no different name. When the Tathagata (Tathagata) ceases, they are not reborn. Cessation is unconditioned existence, and it has a different name, called Nirvana (Nirvana).僧宗 said, 'This answers the initial difficulty. Previously, the analogy of bursting iron was used to illustrate that when delusion is exhausted, the person ceases. Now, the analogy of burning wood is used, where after the wood is extinguished, there are ashes, meaning that when delusion is exhausted, wisdom remains.'智秀 said, 'When wood is extinguished, there are ashes, which, although not the same as the wood, are not non-existent. When afflictions are extinguished, although one is no longer in the five realms, there is a permanent body.'明駿 comments, 'Using ashes as an analogy for Nirvana (Nirvana), just as wood extinguished leaves ashes, when afflictions are extinguished, there is Nirvana (Nirvana). Although Nirvana (Nirvana) cannot be grasped or located, it can be expressed, departing from the realm of ordinary beings and attaining a state of non-movement. Because it can be expressed, wisdom is permanent, and because it is not a destructive dharma, it is not impermanent.'
Kasyapa (Kasyapa), like iron that has cooled, can be heated again (to) the blazing fire of afflictions will never arise again.
Commentary:僧宗 said, 'The above states that the cessation of bonds is permanent, but does not explain why it is permanent. The cessation of undefiled seeing is permanent because of the nature of cessation. Bonds do not arise again. Conditioned existence is impermanent, so it ceases and is reborn. This is the great distinction between undefiled and defiled.'僧宗 said, 'This answers the difficulty of the previous phrase.'
Kasyapa (Kasyapa), you should know that countless beings (to) burn the bonds of afflictions of those beings.
明駿 comments, 'This concludes the above meaning.'
Kasyapa (Kasyapa) said again, 'Excellent, excellent' (to) 'roam among the flowers of awakening, joyfully enjoying pleasure.'
明駿 comments, 'This is the beginning of understanding.'
Kasyapa (Kasyapa) asked again, as the Buddha said (to) 'I wish the Tathagata (Tathagata) would explain the causes and conditions.'
Commentary:法瑤 said, 'This initiates the revelation of the secret of the Tathagata's (Tathagata) body.'僧宗 said, 'Although the secret words have been brushed aside, there is still confusion about the beginning and end of a single transformation and rebirth. Therefore, the matter is broadly brushed aside to reveal the expedient traces. There are two distinctions: first, generally regarding Bodhisattvas, and second, regarding Sakyamuni.'
跡也。
佛告迦葉汝不應言(至)復還安止本所住處。
案。僧亮曰。菩薩住涅槃者。以少見佛性。故名為住。以下況上也。
善男子復有菩薩摩訶薩(至)復還安止本所住處。
明駿案。向指一須彌。今舉百億須彌也。如首楞嚴中廣說。
善男子復有菩薩摩訶薩(至)乃至本處亦復如是。
明駿案。一毛孔之細。復妙一芥子也。
善男子復有菩薩摩訶薩(至)乃至本處亦復如是。
明駿案。向舉一界三千。今指十方世界也。
善男子復有菩薩摩訶薩(至)乃至本處亦復如是。
明駿案。向擲一佛世界。今擲微塵世界也。
善男子復有菩薩摩訶薩(至)乃至本處亦復如是。
明駿案。向云他方。則廣遠為易。今云已身。以近小為難也。
善男子復有菩薩摩訶薩(至)乃至本處亦復如是。
明駿案。更以已身為易。以一塵為難也。
善男子是菩薩摩訶薩(至)習近愛慾生羅睺羅。
明駿案。結菩薩之不思議。以況佛也。
善男子我已久住是大涅槃種種示現神通變化。
案。僧宗曰。此下顯佛不思議。拂法身也。
於此三千大千世界(至)如首楞嚴經中廣說。
明駿案。總舉一化之境有微
【現代漢語翻譯】 現代漢語譯本 跡象啊。
佛陀告訴迦葉（Kasyapa，佛陀十大弟子之一）：『你不應該這樣說，（菩薩）最終還是會回到他們最初居住的地方。』
按僧亮所說：『菩薩安住于涅槃（Nirvana，佛教術語，指解脫）的狀態，是因為他們稍微見到了佛性（Buddha-nature）。』這是以下面的例子來比擬上面的情況。
『善男子，還有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）……最終還是會回到他們最初居住的地方。』
明駿的註解：前面指的是一個須彌山（Mount Sumeru，佛教宇宙觀中的聖山），現在舉出百億個須彌山。就像《首楞嚴經》（Śūraṅgama Sūtra）中詳細描述的那樣。
『善男子，還有菩薩摩訶薩……乃至最終也會回到他們最初的地方。』
明駿的註解：一根毛孔的細微，又微妙如一粒芥子。
『善男子，還有菩薩摩訶薩……乃至最終也會回到他們最初的地方。』
明駿的註解：前面舉一個三千大千世界（Trisahasra-Mahā-Sāhasra-Lokadhātu），現在指的是十方世界。
『善男子，還有菩薩摩訶薩……乃至最終也會回到他們最初的地方。』
明駿的註解：前面是投擲一個佛世界，現在是投擲微塵世界。
『善男子，還有菩薩摩訶薩……乃至最終也會回到他們最初的地方。』
明駿的註解：前面說的是他方世界，所以廣闊遙遠容易理解。現在說的是自身，因為近小反而困難。
『善男子，還有菩薩摩訶薩……乃至最終也會回到他們最初的地方。』
明駿的註解：更進一步，以自身為容易，以一粒微塵為困難。
『善男子，這些菩薩摩訶薩……習慣於接近愛慾，生下了羅睺羅（Rāhula，佛陀的兒子）。』
明駿的註解：總結菩薩的不可思議，以此來比擬佛陀。
『善男子，我已長久安住于大涅槃（Mahā-Nirvāṇa），種種示現神通變化。』
按僧宗所說：『這以下顯示佛陀的不可思議，拂去法身（Dharmakāya）。』
『在這三千大千世界……就像《首楞嚴經》中詳細描述的那樣。』
明駿的註解：總括來說，一個教化之境有微細之處。
【English Translation】 English version A trace.
The Buddha said to Kasyapa (one of the ten principal disciples of the Buddha): 'You should not say that (Bodhisattvas) will eventually return to their original dwelling place.'
According to Sengliang: 'Bodhisattvas abide in the state of Nirvana (liberation) because they have slightly seen the Buddha-nature.' This uses the following examples to compare with the above situation.
'Good man, there are also Bodhisattva-Mahasattvas (Great Bodhisattvas)... eventually they will return to their original dwelling place.'
Mingjun's annotation: Previously it referred to one Mount Sumeru (the sacred mountain in Buddhist cosmology), now it mentions hundreds of billions of Mount Sumerus. It is as described in detail in the Śūraṅgama Sūtra.
'Good man, there are also Bodhisattva-Mahasattvas... and eventually they will return to their original place.'
Mingjun's annotation: The fineness of a single pore is as subtle as a mustard seed.
'Good man, there are also Bodhisattva-Mahasattvas... and eventually they will return to their original place.'
Mingjun's annotation: Previously it mentioned one Trisahasra-Mahā-Sāhasra-Lokadhātu (great trichiliocosm), now it refers to the ten directions of the world.
'Good man, there are also Bodhisattva-Mahasattvas... and eventually they will return to their original place.'
Mingjun's annotation: Previously it was throwing one Buddha world, now it is throwing a world of dust particles.
'Good man, there are also Bodhisattva-Mahasattvas... and eventually they will return to their original place.'
Mingjun's annotation: Previously it spoke of other worlds, so vastness and remoteness are easy to understand. Now it speaks of oneself, because nearness and smallness are difficult.
'Good man, there are also Bodhisattva-Mahasattvas... and eventually they will return to their original place.'
Mingjun's annotation: Furthermore, taking oneself as easy, and a single dust particle as difficult.
'Good man, these Bodhisattva-Mahasattvas... are accustomed to approaching love and desire, and gave birth to Rāhula (the Buddha's son).'
Mingjun's annotation: Summarizing the inconceivability of Bodhisattvas, to compare with the Buddha.
'Good man, I have long dwelt in the Mahā-Nirvāṇa, manifesting various supernatural powers and transformations.'
According to Sengzong: 'The following shows the Buddha's inconceivability, brushing away the Dharmakāya (Dharma body).'
'In this Trisahasra-Mahā-Sāhasra-Lokadhātu... as described in detail in the Śūraṅgama Sūtra.'
Mingjun's annotation: In summary, a realm of teaching has subtle aspects.
密之事也。
我於三千大千世界(至)亦不畢竟取于涅槃。
明駿案。明雖滅而不滅也。
或閻浮提示入母胎(至)隨順世間示現入胎。
明駿案。顯雖生而不生也。
善男子此閻浮提林微尼園(至)毀禁戒者示作霜雹。
案。僧亮曰。天竺以東為首。以西為后。以北為左。以南為右。東行示始。始有二種。一示嬰兒。二明導首。以示自在也。右於事便也。西是后故。示最後身也。北示勝也。四天下中。郁單越勝也。此方春東夏南。秋西冬北。萬物春生夏長。秋實冬藏。眾功畢也。上福田者。長養功勝。表佛田勝也。七步者。天竺象王生時。出胎即行七步。知是象王。菩薩始生。示自在王相也。唱如是言者。上以身示。此以言說。明是三界自在法王也。
于閻浮提生七日已(至)即是諸佛如來法界。
明駿案。上來至此。拂一化之始終也。
我又示現閻浮提中(至)是故名為常住無變。
案。僧亮曰。廣明異應跡也。非是見王宮出家之次第也。明駿案。上來至此。但舉一天下事。
如閻浮提東弗于逮(至)神通變化而無所畏。
明駿案。還舉大千界事也。
迦葉以是緣故汝不應言(至)名曰常住無有變易。
明駿案。結旨也
【現代漢語翻譯】 現代漢語譯本： 秘密之事啊。 我在三千大千世界（直到最後）也不會完全進入涅槃。 明駿的註解：明明是寂滅，卻又不是真正的寂滅。 或者在閻浮提顯示進入母親的胎中（直到最後），隨順世間示現入胎。 明駿的註解：明明是出生，卻又不是真正的出生。 善男子，這閻浮提的藍毗尼園（直到最後），對於毀壞禁戒的人，則示現為霜雹。 註解：僧亮說，在天竺，東方為首，西方為后，北方為左，南方為右。向東行表示開始，開始有兩種，一是示現為嬰兒，二是表明是引導者。以此來顯示自在。向右是爲了行事方便。西方是最後，所以顯示最後之身。北方表示殊勝。在四大天下中，郁單越（Uttarakuru）最為殊勝。此地春天在東方，夏天在南方，秋天在西方，冬天在北方。萬物春天生長，夏天壯大，秋天結果，冬天收藏。各種功德完畢。上等的福田，能夠增長功德，表明佛田殊勝。行走七步，是因為天竺的象王出生時，離開母胎就走了七步，知道它是象王。菩薩開始出生時，顯示自在王者的形象。唱這樣的話，上面是用身體來顯示，這裡是用言語來說明，表明是三界自在的法王。 在閻浮提出生七天之後（直到最後），就是諸佛如來的法界。 明駿的註解：從上面到這裡，概括了一次教化的始終。 我又示現在閻浮提中（直到最後），因此名為常住不變。 註解：僧亮說，廣泛地闡明了不同的應化事蹟，而不是看見王子出家這樣的次第。明駿的註解：從上面到這裡，只是舉了一個天下的事情。 如閻浮提的東弗于逮（Purva-videha）（直到最後），以神通變化而無所畏懼。 明駿的註解：又舉了大千世界的事情。 迦葉（Kasyapa），因為這個緣故，你不應該說（直到最後），名為常住，沒有變易。 明駿的註解：總結要旨。
【English Translation】 English version: This is a secret matter. In this Saha-world (until the very end), I will not ultimately enter Nirvana. Ming Jun's annotation: Clearly extinguished, yet not truly extinguished. Or in Jambudvipa (Jambudvipa) showing entering a mother's womb (until the very end), according with the world, manifesting entering the womb. Ming Jun's annotation: Clearly born, yet not truly born. Good man, this Lumbini Garden (Lumbini Garden) in Jambudvipa (until the very end), for those who destroy precepts, it manifests as frost and hail. Annotation: Monk Liang said, in India, the east is the head, the west is the rear, the north is the left, and the south is the right. Going east indicates the beginning, and there are two kinds of beginnings: one is showing as an infant, and the other is indicating a guide. This is to show freedom. Going to the right is for convenience. The west is the end, so it shows the last body. The north indicates superiority. Among the four continents, Uttarakuru (Uttarakuru) is the most superior. In this land, spring is in the east, summer is in the south, autumn is in the west, and winter is in the north. All things grow in spring, thrive in summer, bear fruit in autumn, and are stored in winter. All kinds of merits are completed. The superior field of merit can increase merit, indicating that the Buddha-field is superior. Walking seven steps is because when the elephant king of India was born, he took seven steps out of the womb, knowing that he was an elephant king. When the Bodhisattva (Bodhisattva) begins to be born, he shows the image of a free king. Saying such words, the above is to show with the body, and this is to explain with words, indicating that he is the Dharma King of the Three Realms. Having been born in Jambudvipa (Jambudvipa) for seven days (until the very end), it is the Dharma Realm of all Buddhas and Tathagatas (Tathagata). Ming Jun's annotation: From above to here, it summarizes the beginning and end of a single transformation. I also manifest in Jambudvipa (Jambudvipa) (until the very end), therefore it is called constant and unchanging. Annotation: Monk Liang said, it broadly explains different manifestations, not the order of seeing the prince leaving home. Ming Jun's annotation: From above to here, it only cites the affairs of one continent. Like the eastern Purva-videha (Purva-videha) of Jambudvipa (Jambudvipa) (until the very end), with supernatural powers and transformations, without fear. Ming Jun's annotation: It also cites the affairs of the Saha-world. Kasyapa (Kasyapa), for this reason, you should not say (until the very end), it is called constant, without change. Ming Jun's annotation: Concluding the main point.
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迦葉復言如來云何(至)既滅度已亦無方所。
案。僧亮曰。前佛自引口密五事。今迦葉復引昔之密旨。令佛開也。
佛言迦葉善男子汝今不應(至)如來體之故名為常。
案。僧亮曰。油譬取。明譬煩惱也。而器無常。非如來者。器義相似。少分譬也。如來體之故名為常者。昔但說結滅是常。不說體之者常。是有餘也。法瑤曰。上引無餘四句。亦是口密。但未正表昔教。是覆相說。今正明也。
複次善男子言燈滅者(至)非大涅槃同於燈滅。
案。僧亮曰。分段煩惱。因果俱盡。譬如燈滅。猶余身智。非大涅槃。是小涅槃已。不得說言同此燈滅者。分段煩惱未盡。不同燈滅也。覆相說法。謂佛一切結盡。身智亦是涅槃。即大涅槃也。昔總相說。故不辨小大之異名為䨱也。
阿那含者非數數來(至)無去來者名阿那含。
案。僧亮曰。數數來者。生上退下名來。在色界中。又有一來。而非數數。何者。后云上流阿那含也。流有二種。謂煩惱流道流。煩惱流故生四禪。退生初禪。道流故斷初禪結。生四禪也。又不還來二十五有者。阿那含名不還。具縛凡夫。具二十五有。唯欲界備具。不還欲界名不還。不受二身故也。
大般涅槃經集解卷第十二 大正藏第
【現代漢語翻譯】 現代漢語譯本： 迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀第一著稱）又問如來（Tathagata，如來的稱號）說：『如來是怎樣的呢？』（到）『既然已經滅度，也就沒有固定的處所。』 按僧亮的說法：前面佛陀自己引用了口密五事，現在迦葉又引用了以前的秘密旨意，讓佛陀開示。 佛陀說：『迦葉，善男子，你現在不應該（到）如來的本體的緣故，名為常。』 按僧亮的說法：油比喻取，明比喻煩惱。而器是無常的。不是如來的人，器的意義相似，是少部分的譬喻。如來的本體的緣故名為常，以前只說結滅是常，沒說本體是常，這是有剩餘的。法瑤說：上面引用的無餘四句，也是口密，但沒有正面表達以前的教義，是覆相說。現在是正面說明。 『再次，善男子，說燈滅了（到）不是大涅槃（Mahaparinirvana，大乘佛教的最高目標，指徹底的解脫和超越）等同於燈滅。』 按僧亮的說法：分段煩惱，因果都盡了，譬如燈滅。還餘下身智，不是大涅槃，是小涅槃。不得說等同於燈滅，分段煩惱未盡，不同於燈滅。覆相說法，說佛陀一切結都盡了，身智也是涅槃，就是大涅槃。以前是總相說，所以不分辨小大的差異，名為䨱。 『阿那含（Anagamin，佛教修行中的一個階段，指不再返回欲界受生的聖者）不是多次來（到）沒有去來的人，名為阿那含。』 按僧亮的說法：多次來的人，生到上面又退到下面，名為來。在**中，又有一種一來，而不是多次來。為什麼呢？後面說上流阿那含。流有兩種，指煩惱流和道流。因為煩惱流的緣故，生到四禪，退生到初禪。因為道流的緣故，斷初禪的結，生到四禪。不再還來二十五有的人，阿那含名為不還。具縛凡夫，具有二十五有，只有欲界全部具有。不還欲界，名為不還。不受二身的緣故。 《大般涅槃經集解》卷第十二 《大正藏》第
【English Translation】 English version: Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) further asked the Tathagata (the title of the Buddha): 'What is the Tathagata like?' (to) 'Since he has already passed into Nirvana, he has no fixed abode.' According to Sengliang: Earlier, the Buddha himself cited the five aspects of secret speech. Now, Kasyapa is citing the previous secret teachings, asking the Buddha to reveal them. The Buddha said: 'Kasyapa, good man, you should not now (to) because of the Tathagata's essence, it is called eternal.' According to Sengliang: Oil is used as a metaphor for taking, and light is used as a metaphor for afflictions. But the vessel is impermanent. Those who are not like the Tathagata, the meaning of the vessel is similar, it is a partial metaphor. Because the Tathagata's essence is called eternal, previously it was only said that the extinction of defilements is eternal, not that the essence is eternal, this is remaining. Fa Yao said: The four sentences of 'no remainder' quoted above are also secret speech, but they do not directly express the previous teachings, it is a veiled statement. Now it is a direct explanation. 'Furthermore, good man, saying that the lamp is extinguished (to) is not Great Nirvana (Mahaparinirvana, the ultimate goal of Mahayana Buddhism, referring to complete liberation and transcendence) the same as the lamp being extinguished.' According to Sengliang: Segmented afflictions, both cause and effect are exhausted, like a lamp being extinguished. There is still the remaining body and wisdom, it is not Great Nirvana, it is Lesser Nirvana. It cannot be said to be the same as the lamp being extinguished, segmented afflictions are not exhausted, it is not the same as the lamp being extinguished. Veiled speech says that all the Buddha's defilements are exhausted, and the body and wisdom are also Nirvana, which is Great Nirvana. Previously, it was a general statement, so the difference between small and large was not distinguished, called 䨱. 'Anagamin (Anagamin, a stage in Buddhist practice, referring to a saint who no longer returns to the desire realm for rebirth) does not come repeatedly (to) one who does not come and go is called Anagamin.' According to Sengliang: One who comes repeatedly, being born above and retreating below, is called coming. In the **, there is also a one-time coming, but not repeatedly. Why? Later it is said that the upper stream Anagamin. There are two kinds of streams, referring to the stream of afflictions and the stream of the path. Because of the stream of afflictions, one is born into the four Dhyanas, and retreats to the first Dhyana. Because of the stream of the path, one cuts off the fetters of the first Dhyana, and is born into the four Dhyanas. One who no longer returns to the twenty-five existences, Anagamin is called non-returning. An ordinary person bound by fetters has twenty-five existences, only the desire realm has all of them. Not returning to the desire realm is called non-returning. Because one does not receive two bodies. Collected Explanations of the Great Parinirvana Sutra, Volume Twelve Taisho Tripitaka No.
37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十三
釋意密顯無常跡義 釋教密顯解脫義廣前名字功德品也
四相品之第三
爾時迦葉菩薩白佛言(至)唯有密語無有密藏。
案。僧亮曰。二密䨱常。前已開發。今釋上偈云開微密。不言藏者。以佛無藏故也。自下諸譬。明無短故。所以不藏也。法瑤曰。上來廣說身口密義。似若如來必有藏積秘吝之懷。是以迦葉。明佛乃有密語。無有密藏。如來成其所說也。僧宗曰。時眾于上。粗已領解。將欲更彰身智。在萬累之表。申述昔教未說之意。是以迦葉。命言領解。但昔日䨱相事多。事須廣拂。下文對佛捉昔偏教。次第開洗。所謂開微密也。唯有密語者。迦葉探取佛意。言唯有密語。無密藏也。何者。以昔常機未至。不得說常。而無常之教。乃意在於常。豈有秘密耶。寶亮曰。此下將廣解脫故。先顯聖意。唯有密語無有密藏者。即廣意密也。道慧記曰。前開身口密。此開意密也。智秀曰。此下重開口密。
譬如幻主機關木人(至)諸佛世尊有秘密藏。
案。僧亮曰。幻者術淺。不欲人知。如來不淺。常欲人知。豈名為藏。慧誕曰。幻者所作。但令人見。不令人得。佛則不爾。常愿眾生同我所得。
【現代漢語翻譯】 現代漢語譯本
大般涅槃經集解卷第十三 釋意密顯無常跡義，釋教密顯解脫義，廣前名字功德品也。 四相品之第三 爾時迦葉菩薩（Kasyapa Bodhisattva，一位重要的佛陀弟子）白佛言：『（至）唯有密語，無有密藏。』 案。僧亮曰：『二密顯常。前已開發。今釋上偈云開微密。不言藏者。以佛無藏故也。自下諸譬。明無短故。所以不藏也。』法瑤曰：『上來廣說身口密義。似若如來必有藏積秘吝之懷。是以迦葉。明佛乃有密語。無有密藏。如來成其所說也。』僧宗曰：『時眾于上。粗已領解。將欲更彰身智。在萬累之表。申述昔教未說之意。是以迦葉。命言領解。但昔日顯相事多。事須廣拂。下文對佛捉昔偏教。次第開洗。所謂開微密也。』唯有密語者。迦葉探取佛意。言唯有密語。無密藏也。何者。以昔常機未至。不得說常。而無常之教。乃意在於常。豈有秘密耶。寶亮曰：『此下將廣解脫故。先顯聖意。唯有密語無有密藏者。即廣意密也。』道慧記曰：『前開身口密。此開意密也。』智秀曰：『此下重開口密。』 譬如幻主（illusionist，魔術師）機關木人（mechanical puppet，機械木偶）（至）諸佛世尊（Buddhas，所有佛）有秘密藏。 案。僧亮曰：『幻者術淺。不欲人知。如來不淺。常欲人知。豈名為藏。』慧誕曰：『幻者所作。但令人見。不令人得。佛則不爾。常愿眾生同我所得。』
【English Translation】 English version
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 13 Explaining the meaning of the hidden intention revealing impermanence, explaining the hidden meaning of the teachings revealing liberation, expanding on the previous chapter on the merits of names. Chapter Three on the Four Characteristics At that time, Kasyapa Bodhisattva (迦葉菩薩, an important disciple of the Buddha) said to the Buddha, '(up to) There are only secret words, but no secret store.' Note: Sangliang said, 'The two secrets reveal permanence. They have already been developed before. Now, explaining the previous verse, it says 'revealing subtle secrets.' It doesn't mention a store because the Buddha has no store. The following metaphors explain that there is no deficiency, hence no need to store.' Fayao said, 'Above, the meaning of the secrets of body and speech were extensively explained, seemingly implying that the Tathagata (如來, another name for the Buddha) must have a mind of hoarding and being secretive. Therefore, Kasyapa clarifies that the Buddha only has secret words, but no secret store. The Tathagata confirms what he said.' Sengzong said, 'The assembly above has roughly understood. They intend to further manifest wisdom, beyond all burdens, and elaborate on the meaning of the teachings not yet spoken in the past. Therefore, Kasyapa, ordered to understand, but in the past, the apparent phenomena were numerous, requiring extensive clarification. The following text confronts the Buddha with past biased teachings, gradually revealing and clarifying them. This is what is meant by 'revealing subtle secrets.' 'Only secret words' means Kasyapa explores the Buddha's intention, saying there are only secret words, but no secret store. Why? Because in the past, the time for permanence had not arrived, so permanence could not be spoken. But the teaching of impermanence was intended for permanence. How could there be any secret? Baoliang said, 'Below, liberation will be extensively explained, so first, the holy intention is revealed. 'Only secret words, no secret store' means extensively revealing the secret intention.' Daohui recorded, 'Previously, the secrets of body and speech were revealed. This reveals the secret of intention.' Zhixiu said, 'Below, the secret of speech is repeated.' For example, a magician (幻主) with mechanical puppets (機關木人) (up to) the Buddhas (諸佛) and World Honored Ones (世尊) have secret stores. Note: Sangliang said, 'Magicians have shallow skills and do not want people to know. The Tathagata is not shallow and always wants people to know. How could it be called a store?' Huidan said, 'What magicians do only lets people see, not obtain. The Buddha is not like that. He always wishes all beings to obtain what I have obtained.'
豈名為藏耶。
佛贊迦葉善哉善哉(至)智者了達則不名藏。
案。僧亮曰。此下諸譬。佛成迦葉所說也。秋月雖明。有目乃見。于無目者。名為藏也。佛法亦爾。于智者為顯。愚者為䨱也。寶亮曰。佛廣說十譬。前八譬。一向明無秘藏。第九譬。釋教明所以不先說深法者。為眾生故也。第十譬。明眾生若不在此五時教中學者。非佛于彼有情故也。此第一譬也。
善男子譬如有人積金銀(至)是故不得名為秘藏。
案。僧亮曰。並是明佛無秘藏義。
善男子譬如長者雖有一子(至)晝夜慇勤教其半字。
案。僧亮曰。初說小后說大。似如有隱。故以譬申之。眾生具縛。應聞具教。理數相感。詣師之義也。心小而聞滿字教者。必不能受。譬不速成也。乃說一切諸法無常牽令入。或如將還也。三乘偏教。喻以半字也。
而不教誨毗伽羅論何以故以其幼稚力未堪故。
案。僧亮曰。大乘六行。滿字之譬。
善男子假使長者教半字已(至)云何當言如來秘藏。
案。智秀曰。明以無大機。致感小教。豈是秘吝䨱藏。而不說耶。
佛言善哉善哉善男子(至)所謂如來常存不變。
案。智秀曰。合譬結旨也。
複次善男子譬如夏月(至)然佛如
【現代漢語翻譯】 現代漢語譯本： 『這怎麼能叫做隱藏呢？』
佛陀讚歎迦葉：『善哉，善哉！』（直到）『有智慧的人通達了，就不叫做隱藏。』
按僧亮的說法：『以下這些譬喻，是佛陀爲了成就迦葉所說的。秋天的月亮雖然明亮，但只有有眼睛的人才能看見。對於沒有眼睛的人來說，就如同被隱藏了一樣。佛法也是如此，對於有智慧的人來說是顯明的，對於愚笨的人來說是被遮蓋的。』寶亮說：『佛陀廣泛地說了十個譬喻。前八個譬喻，一直都在說明沒有秘密隱藏。第九個譬喻，解釋了佛陀的教法說明了為什麼不先說深奧的法，是爲了眾生的緣故。第十個譬喻，說明眾生如果不在佛陀這五個時期的教法中學習，就不能說佛陀對他們沒有情義。』這是第一個譬喻。
『善男子，譬如有人積聚金銀（直到）因此不能叫做秘密隱藏。』
按僧亮的說法：『這些都是爲了說明佛陀沒有秘密隱藏的意義。』
『善男子，譬如一位長者雖然只有一個兒子（直到）日夜勤奮地教他半個字。』
按僧亮的說法：『先說小的，后說大的，好像有什麼隱藏。所以用譬喻來申明。眾生被束縛，應該聽聞完整的教法。道理和數量相互感應，這是親近老師的意義。』如果心小卻聽聞完整的教法，必定不能接受，就像不能快速成就一樣。於是就說一切諸法無常，牽引他們進入，或者像是將他們帶回來一樣。三乘的偏頗教法，比喻為半個字。
『而不教誨毗伽羅論（語法），是什麼原因呢？因為他年紀還小，力量還不夠。』
按僧亮的說法：『大乘的六度萬行，是完整字的譬喻。』
『善男子，假使長者教了半個字之後（直到）怎麼能說如來有秘密隱藏呢？』
按智秀的說法：『說明因為沒有大的根器，才感得小的教法。難道是秘而不宣，遮蓋隱藏，而不說嗎？』
佛陀說：『善哉，善哉，善男子（直到）所謂如來常存不變。』
按智秀的說法：『這是合譬總結要旨。』
『再次，善男子，譬如夏天的月亮（直到）然而佛陀就像…』
【English Translation】 English version: 『How can this be called a hidden treasure?』
The Buddha praised Kāśyapa (a disciple of the Buddha): 『Excellent, excellent!』 (up to) 『The wise understand, so it is not called a hidden treasure.』
According to Sengliang: 『The following parables are spoken by the Buddha to enlighten Kāśyapa. Although the autumn moon is bright, it can only be seen by those with eyes. To those without eyes, it is as if it is hidden. The Dharma is also like this; it is clear to the wise but obscured to the foolish.』 Baoliang said: 『The Buddha extensively spoke of ten parables. The first eight parables consistently illustrate that there are no secret teachings. The ninth parable explains why the Buddha's teachings do not begin with the profound Dharma, which is for the sake of all beings. The tenth parable explains that if beings do not learn within these five periods of the Buddha's teachings, it cannot be said that the Buddha has no compassion for them.』 This is the first parable.
『Good man, it is like someone accumulating gold and silver (up to) therefore, it cannot be called a secret treasure.』
According to Sengliang: 『These all illustrate the meaning that the Buddha has no secret teachings.』
『Good man, it is like an elder who has only one son (up to) diligently teaches him half a letter day and night.』
According to Sengliang: 『First speaking of the small, then speaking of the large, it seems as if something is hidden. Therefore, it is explained through a parable. Beings are bound, so they should hear the complete teaching. Reason and number mutually influence each other; this is the meaning of approaching a teacher.』 If the mind is small but hears the full teaching, it will surely be unable to accept it, just as it cannot be quickly accomplished. Therefore, it is said that all dharmas are impermanent, leading them in, or like bringing them back. The partial teachings of the Three Vehicles are likened to half a letter.
『And not teaching Vyākaraṇa (grammar), why? Because he is young and his strength is not sufficient.』
According to Sengliang: 『The six perfections of the Mahāyāna (Great Vehicle) are like the parable of the full letter.』
『Good man, suppose the elder teaches half a letter (up to) how can it be said that the Tathāgata (Buddha) has secret teachings?』
According to Zhixiu: 『It explains that because there is no great capacity, a small teaching is received. Is it secretly hidden and concealed, and not spoken?』
The Buddha said: 『Excellent, excellent, good man (up to) what is called the Tathāgata is eternally existent and unchanging.』
According to Zhixiu: 『This combines the parable and concludes the main point.』
『Furthermore, good man, it is like the summer moon (up to) yet the Buddha is like…』
來實無所藏。
案。寶亮曰。若不于佛五時教中學者。豈是佛咎。
迦葉復言我定知如來世尊(至)常存無變是義云何。
案。僧亮曰。證上半字也。僧宗曰。領解自申所懷也。但昔言未洗。人疑不除。今廣引昔偈。令釋取以施權之旨也。
佛言善男子我為一切聲聞(至)云何是人舌不墮落。
案。僧宗曰。廣出說偈之緣起。以顯隨時設教之不同也。
迦葉復言如佛所說(至)而此去者為至何方。
案。僧亮曰。證無藏也。亦欲以下。況上明二乘尚無。況如來也。僧宗曰。前偈證有餘涅槃。此偈證無餘涅槃也。雖複合牽一偈。意在下半偈耳。跡不可尋者。身智俱亡也。此亦昔言。故應拂也。下釋云。近於菩提。菩提涅槃。無有方所。事絕近情。謂難尋也。偈旨如此。誰能解耶。
佛言迦葉夫積聚者(至)不貪食者是名知足。
案。僧亮曰。明有為有資。尚無藏積。況乃無為不須者耶。寶亮曰。積聚二種。一有為二無為者。謂道積眾行。非是世間之財寶也。聲聞捉想。心中行道。不得其所。故言有為也。又協相修善。去佛果遼遠。終日生死之謂也。無為如來行者。若能謹依六行。修道進德。不取有無之相。故名無為。又若忘相行道。取佛果速。因中說果。亦言
【現代漢語翻譯】 現代漢語譯本：來處實則無所藏匿。
案：寶亮說：『如果不在佛陀的五時教法中學習，難道是佛陀的過錯嗎？』（寶亮：唐代僧人，精通佛教經論）
迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）又說：『我確實知道如來世尊（Tathāgata，佛陀的稱號，意為「如實而來者」）常存不變，這是什麼意思呢？』
案：僧亮說：『這是爲了證明上半句。』僧宗說：『這是領悟理解后申述自己的想法。』只是過去說『未洗』，人們的疑惑沒有消除，現在廣泛引用過去的偈頌，是爲了解釋佛陀施設權宜之教的宗旨。
佛說：『善男子，我爲了一切聲聞（Śrāvaka，聽聞佛陀教法而修行的弟子）……怎樣才能使這個人的舌頭不墮落呢？』
案：僧宗說：『這是爲了廣泛地說明說偈的緣起，以顯示佛陀隨時設立教法的不同。』
迦葉又說：『如佛所說……而這離去者將去往何方呢？』
案：僧亮說：『這是爲了證明沒有藏匿。』也是爲了用下文來襯托上文，說明二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）尚且沒有藏匿，更何況如來呢？僧宗說：『前面的偈頌證明有餘涅槃（nirvāṇa with remainder，證得涅槃但仍有色身），這個偈頌證明無餘涅槃（nirvāṇa without remainder，證得涅槃且色身已滅）。』雖然是複合地牽引一個偈頌，但意圖在於下半句。『軌跡不可尋』，是指身智都已消亡。這也是過去說過的話，所以應該拂去。下面的解釋說：『接近於菩提（bodhi，覺悟）。』菩提涅槃，沒有方位處所，事情絕對地接近實情，說是難以尋覓。偈頌的旨意如此，誰能理解呢？
佛說：『迦葉，那積聚者……不貪圖食物，這叫做知足。』
案：僧亮說：『說明有為法（saṃskṛta dharma，因緣和合而生的法）有資助，尚且沒有藏匿積聚，更何況無為法（asaṃskṛta dharma，不依賴因緣而生的法）不需要這些呢？』寶亮說：『積聚有兩種，一是有為，二是無為。』所謂道積眾行，不是世間的財寶。聲聞執著于相，心中修行，不能得到其所，所以說是『有為』。又協相修善，離佛果遙遠，終日在生死中輪迴。無為如來行者，如果能夠謹慎地依照六行，修道進德，不取有無之相，所以叫做『無為』。又如果忘卻相而修行，證得佛果迅速，在因中說果，也說……
【English Translation】 English version: In reality, there is nothing hidden in what comes.
Commentary: Bao Liang said, 'If one does not study within the Buddha's five periods of teachings, how can it be the Buddha's fault?' (Bao Liang: A monk of the Tang Dynasty, well-versed in Buddhist scriptures and treatises.)
Kāśyapa further said, 'I certainly know that the Tathāgata (the title of the Buddha, meaning 'one who comes as is') always exists unchanging. What does this mean?'
Commentary: Seng Liang said, 'This is to prove the first half of the sentence.' Seng Zong said, 'This is to express one's own thoughts after understanding.' It's just that in the past, saying 'unwashed' did not dispel people's doubts. Now, widely quoting past verses is to explain the Buddha's purpose in establishing expedient teachings.
The Buddha said, 'Good man, for the sake of all Śrāvakas (disciples who practice by hearing the Buddha's teachings)... how can this person's tongue not fall?'
Commentary: Seng Zong said, 'This is to broadly explain the origin of reciting the verses, in order to show the difference in the Buddha's teachings established at different times.'
Kāśyapa further said, 'As the Buddha said... and where will this one who departs go?'
Commentary: Seng Liang said, 'This is to prove that there is no hiding.' It is also to use the following to set off the preceding, explaining that even the Śrāvakayāna and Pratyekabuddhayāna (the Vehicle of Hearers and the Vehicle of Solitary Buddhas) do not have hiding, let alone the Tathāgata? Seng Zong said, 'The previous verse proves nirvāṇa with remainder (nirvāṇa with the physical body still present), and this verse proves nirvāṇa without remainder (nirvāṇa without the physical body).』 Although it is a composite drawing of a verse, the intention lies in the second half of the verse. 'Traces cannot be found' refers to the extinction of both body and wisdom. This was also said in the past, so it should be brushed away. The following explanation says: 'Close to bodhi (enlightenment).' Bodhi and nirvāṇa have no location, and the matter is absolutely close to the truth, saying it is difficult to find. The meaning of the verse is like this, who can understand it?
The Buddha said, 'Kāśyapa, those who accumulate... those who are not greedy for food are called content.'
Commentary: Seng Liang said, 'Explaining that conditioned dharmas (phenomena that arise from causes and conditions) have assistance, yet there is no hiding and accumulation, let alone unconditioned dharmas (phenomena that do not depend on causes and conditions) that do not need these?' Bao Liang said, 'There are two kinds of accumulation, one is conditioned, and the other is unconditioned.' The so-called accumulation of the path is the accumulation of many practices, not worldly treasures. Śrāvakas are attached to appearances, practice in their minds, and cannot obtain their place, so it is said to be 'conditioned.' Also, cooperating with each other to cultivate goodness is far from the fruit of Buddhahood, and they revolve in birth and death all day long. Unconditioned practitioners of the Tathāgata, if they can carefully follow the six practices, cultivate the path and advance in virtue, and do not take the appearance of existence or non-existence, are called 'unconditioned.' Also, if one forgets appearances and practices, one quickly attains the fruit of Buddhahood, and speaking of the fruit in the cause, it is also said...
無為也。
跡難尋者則近無上(至)于大涅槃而般涅槃。
案。僧宗曰。去無至者。雖有出苦之名。及其造極。此處無跡。故無至也。是故於此婆羅樹間者。謂法身之跡。妙絕難尋。寄大解脫。而示滅也。
佛告迦葉所言大者(至)若一人具八則為最勝。
案。僧亮曰。答彼問下句云廣為眾生說也。常旨已宣。今所廣者。廣大義也。僧宗曰。名字功德品中。非不一往舉釋大體。而未釋大義。是以此中。引八大人覺。取捨容為義也。智秀曰。上云是大涅槃。能建大義。未釋所以。今明有大德故。建大義也。明駿案。正廣解脫也。上名字功德品。已略明解脫。亦粗釋今日所以稱大也。極果萬德。略舉其三。以成秘密之藏。而以解脫一德。用當經題者。涅槃是無累總名。以多義訓。取解脫。是其一也。是故問曰。云何於此經。即請經名經力及流通也。究竟到彼岸。即是問解脫也。所以前品答云。降伏一切諸結煩惱。及諸魔性。于大涅槃。放捨身命。已是略顯解脫也。闕一問說法有幾種。上四相已廣前品流通法也。從有餘無餘涅槃已來。至此具廣三德也。后四依品以下。廣顯流通人也。
所言涅槃者無諸瘡疣(至)是故名曰大般涅槃。
案。僧亮曰。瘡譬苦也。以無苦故。名為涅槃。若
【現代漢語翻譯】 現代漢語譯本：無為，即不作為，順應自然。
那些難以尋覓軌跡的人，接近於達到無上（至高）的大涅槃，並最終進入般涅槃（完全的寂滅）。
僧宗的註解說：『離開有為而達到無為的人，雖然有脫離痛苦的名義，但當他們達到極致時，此處沒有軌跡可尋，所以說是無所至。』因此，在這婆羅樹之間，指的是法身的軌跡，精妙絕倫難以尋覓，寄託于大解脫，而示現寂滅。
佛告訴迦葉：『所說的大，如果一個人具備八種（大人之覺悟），就是最殊勝的。』
僧亮的註解說：『回答前面提問的下句說，是爲了廣為眾生說法。』通常的宗旨已經宣揚，現在所要擴充套件的是廣大的意義。僧宗說：『在《名字功德品》中，並非沒有概括地解釋大體的含義，但沒有解釋大的意義。因此，這裡引用八大人覺，取捨之間自有深意。』智秀說：『上面說這是大涅槃，能夠建立大的意義，但沒有解釋原因。現在說明因為有大的德行，所以能夠建立大的意義。』明駿的註解說：『正是廣大的解脫。』上面的《名字功德品》已經略微說明了解脫，也粗略地解釋了今天稱之為大的原因。極果包含萬德，略舉其中三項，以成就秘密之藏，而用解脫這一德來作為經題，是因為涅槃是無累的總名，可以用多種意義來解釋，而解脫是其中之一。因此提問說：『如何在這部經中？』即是請問經名、經力以及流通。究竟到達彼岸，即是詢問解脫。所以前品回答說：『降伏一切諸結煩惱，以及諸魔性，于大涅槃中，放捨身命。』已經是略微顯示了解脫。缺少一個問題，即說法有幾種。上面的四相已經廣泛地闡述了前品流通的方法。從有餘涅槃、無餘涅槃以來，到這裡已經全面地闡述了三德。後面的四依法品以下，廣泛地闡述了流通的人。
『所說的涅槃，是沒有各種瘡疣（比喻），因此名為大般涅槃。』
僧亮的註解說：『瘡比喻痛苦。因為沒有痛苦，所以名為涅槃。』如果
【English Translation】 English version: Non-action (Wuwei).
Those whose traces are difficult to find are close to attaining the unsurpassed (supreme) Great Nirvana and ultimately enter Parinirvana (complete extinction).
Commentary by Monk Zong: 'Those who leave the conditioned and reach the unconditioned, although they have the name of escaping suffering, when they reach the ultimate, there are no traces here, so it is said that there is nowhere to reach.' Therefore, among these Sala trees, it refers to the traces of the Dharmakaya (Dharma body), which are exquisitely difficult to find, entrusting to great liberation, and manifesting extinction.
The Buddha told Kashyapa: 'What is called great, if one possesses eight (awakenings of a great person), then it is the most excellent.'
Commentary by Monk Liang: 'The following sentence answering the previous question says that it is to widely preach the Dharma to sentient beings.' The usual purpose has already been proclaimed, and what is now to be expanded is the great meaning. Monk Zong said: 'In the 'Names and Merits Chapter', it is not that the general meaning has not been explained in a general way, but the great meaning has not been explained. Therefore, here, the Eight Great Awakenings are cited, and there is a deep meaning in taking and giving.' Zhi Xiu said: 'The above says that this is the Great Nirvana, which can establish great meaning, but the reason has not been explained. Now it is explained that because there are great virtues, great meaning can be established.' Ming Jun's commentary says: 'It is precisely great liberation.' The above 'Names and Merits Chapter' has briefly explained liberation, and also roughly explained the reason why it is called great today. The ultimate fruit contains myriad virtues, and three of them are briefly mentioned to achieve the secret treasury, and the reason why liberation is used as the title of the sutra is because Nirvana is the general name of non-affliction, which can be explained in many meanings, and liberation is one of them. Therefore, the question is asked: 'How in this sutra?' That is, asking about the name of the sutra, the power of the sutra, and its circulation. Ultimately reaching the other shore is asking about liberation. Therefore, the previous chapter answered: 'Subduing all knots of afflictions, as well as all demonic natures, in the Great Nirvana, abandoning body and life.' It has already briefly revealed liberation. One question is missing, that is, how many kinds of Dharma preaching are there. The above four characteristics have widely elaborated the method of circulation in the previous chapter. From the Nirvana with remainder and Nirvana without remainder, up to here, the three virtues have been fully elaborated. The following four reliances chapter and below widely elaborate the people who circulate it.
'What is called Nirvana is without various sores and carbuncles (metaphor), therefore it is called Great Parinirvana.'
Commentary by Monk Liang: 'Sores are metaphors for suffering. Because there is no suffering, it is called Nirvana.' If
但自治。不名大滅。滅一切苦。乃名大滅也。悉治已者。謂有信也。雖未即差。已為差因也。僧宗曰。上釋大義。此釋涅槃義也。瘡疣是累。既無瘡疣。即是解脫。此中先明能治眾生。引醫師為喻。下去出體。廣明解脫也。
大般涅槃者名解脫處(至)甚深義故名大涅槃。
案。僧亮曰。金剛後心。煩惱盡處。得涅槃也。
迦葉菩薩復白佛言(至)是故涅槃名無瘡疣。
案。寶亮曰。若依如下文。涅槃能為一切眾生。作解脫因緣處也。閻浮提眾生。有二種。一者有信。二者無信。釋有信者。有二種釋。一謂。從佛出世。有隨教修行。得信首根立者。悉名治已。自未立已還。有信未定。不免闡提。故束為無信人也。二者值佛。能生一念善已上。乃至信首根立。悉名治已。若不能生一念善者。併爲無信也。
世尊何等名涅槃善男子夫涅槃者名為解脫。
案。僧亮曰。將欲明色之與智。為解脫故。致發斯問。涅槃名解脫者。昔說涅槃。是三事中。解脫今正其名也。敬遺記僧宗曰。圓德妙體。居萬累之表。故稱解脫也。涅槃是彼國語。就彼釋義。應有別辭。此間解脫。即是翻彼釋義之名也。昔曰孤滅解脫。所以稱涅槃者。以身智為累。故以滅累。為解脫也。智秀曰。此下三翻。第一齣體
【現代漢語翻譯】 現代漢語譯本： 但能自治，就不能稱作大滅。滅除一切痛苦，才稱作大滅。所謂『悉治已者』，是指有信心的人。即使尚未立即痊癒，也已經種下了痊癒的因。僧宗說：『上面解釋了大義，這裡解釋涅槃的意義。』瘡疣是累贅，既然沒有瘡疣，就是解脫。這裡先說明能夠醫治眾生，引用醫師作為比喻。下面闡述本體，廣泛說明解脫。 所謂『大般涅槃』，就是指解脫之處，因為具有甚深的意義，所以稱作『大涅槃』。 僧亮說：『金剛後心，煩惱止息之處，就是得到涅槃。』 迦葉菩薩又稟告佛說：『因此，涅槃被稱為沒有瘡疣。』 寶亮說：『如果按照下面的經文，涅槃能夠為一切眾生，作為解脫的因緣之處。閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，有兩種：一種是有信心的，一種是沒有信心的。』解釋有信心的人，有兩種解釋：一種認為，從佛出世，有跟隨教導修行，得到信首根（信根，五根之一）確立的人，都稱為『治已』。自己尚未確立信根之前，信心未定，不能免於一闡提（Icchantika，斷善根的人），所以歸類為沒有信心的人。另一種認為，遇到佛，能夠生起一念善心以上，乃至信首根確立，都稱為『治已』。如果不能生起一念善心的人，都歸為沒有信心的人。 世尊，什麼叫做涅槃？善男子，所謂涅槃，就是解脫。 僧亮說：『將要說明色（Rupa，物質）與智（Jnana，智慧），是爲了解脫的緣故，才提出這樣的問題。涅槃名為解脫，過去說涅槃，是三事（指斷煩惱、滅苦、得解脫）中的解脫，現在正其名稱。』敬遺記僧宗說：『圓滿的德行和微妙的本體，居於萬般累贅之外，所以稱作解脫。』涅槃是彼國（指印度）的語言，就彼國解釋意義，應該有別的詞語。此間（指中國）的解脫，就是翻譯彼國解釋意義的名稱。過去說孤滅解脫，之所以稱作涅槃，是因為身智是累贅，所以以滅除累贅，作為解脫。智秀說：『下面有三種翻譯，第一種是闡述本體。』
【English Translation】 English version: But self-governance is not called great extinction. Extinguishing all suffering is called great extinction. 'Those who have been completely cured' refers to those who have faith. Even if not immediately healed, the cause of healing has been planted. Sangzong said: 'The above explains the great meaning, and this explains the meaning of Nirvana.' Sores and warts are burdens. Since there are no sores and warts, it is liberation. This first explains the ability to heal sentient beings, using a physician as a metaphor. Below, it elaborates on the essence and extensively explains liberation. 'Great Parinirvana' refers to the place of liberation, and because it has profound meaning, it is called 'Great Nirvana'. Sengliang said: 'The final mind of Vajra (Vajra, diamond), where afflictions cease, is where Nirvana is attained.' Kasyapa Bodhisattva (Kasyapa, one of the Buddha's principal disciples) again said to the Buddha: 'Therefore, Nirvana is called without sores and warts.' Baoliang said: 'According to the following text, Nirvana can be a cause and condition for the liberation of all sentient beings. There are two kinds of sentient beings in Jambudvipa (Jambudvipa, the continent where we live): those who have faith and those who do not have faith.' Explaining those who have faith, there are two explanations: one is that from the Buddha's appearance in the world, those who follow the teachings and cultivate, and have established the root of faith (sraddha-indriya, the root of faith, one of the five roots), are all called 'cured'. Before one's own root of faith is established, faith is uncertain and cannot avoid being an Icchantika (Icchantika, one who has severed their roots of goodness), so they are classified as people without faith. The other is that encountering the Buddha and being able to generate even a single thought of goodness or more, up to the establishment of the root of faith, are all called 'cured'. Those who cannot generate even a single thought of goodness are all classified as without faith. World Honored One, what is called Nirvana? Good man, what is called Nirvana is liberation. Sengliang said: 'The intention to explain form (Rupa, matter) and wisdom (Jnana, knowledge) is for the sake of liberation, which is why this question is raised. Nirvana is called liberation. In the past, Nirvana was said to be liberation among the three things (referring to the cessation of afflictions, the extinction of suffering, and the attainment of liberation), and now its name is corrected.' Jingyiji Sangzong said: 'Perfect virtue and wondrous essence reside beyond all burdens, so it is called liberation.' Nirvana is the language of that country (referring to India), and the meaning should be explained in that country's terms. Liberation in this place (referring to China) is the translation of the meaning explained in that country. In the past, it was said to be solitary extinction and liberation, and the reason it is called Nirvana is that the body and wisdom are burdens, so the extinction of burdens is taken as liberation.' Zhixiu said: 'Below are three translations, the first of which explains the essence.'
。第二佛以譬顯其旨也。第三顯譬與所譬同異也。以昔辨解脫。身智俱無。而濫該佛果。是以此第一翻。辨正解脫之名也。
迦葉復言所言解脫(至)非諸聲聞緣覺所知。
案。僧亮曰。或有是色。或非是色者。以無累為解脫。身智無累。亦是解脫。先定之也。二乘解脫者。分段煩惱滅。稱為解脫。而身智有為。非解脫也。如來身智無為。得名解脫也。云何住者。謂相假名義得立住。若其無色解脫之名。依何而住。非色者。聲聞身智。亦無粗結。直以少故。說為非色耳。僧宗曰。將明無累。先正其體。體茍不無。則孤滅權顯。論其樞要。在於色耳。今言聲聞非色者。不能垂形六道也。為眾生故。說非色者。昔教但言捨身盡滅。不說三事。既無三事。則無法身垂應之色。故言非色也。云何住者。假執昔教。無色為難。欲令佛釋二乘之人。非都無色。是故佛以非想為喻。實有細色。說為非色二乘。涅槃亦爾。小應色直是於時不得說也。
爾時迦葉菩薩復白佛言(至)大般涅槃行解脫之義。
案。僧亮曰。眾生所好不同。廣贊解脫。明無苦不盡。無樂不備。稱情合愿。汲引多矣。僧宗曰。欲使無累之德。顯于未聞。故復重謂。即是廣為眾生說也。
佛贊迦葉善哉善哉(至)是故如來不名命終
【現代漢語翻譯】 現代漢語譯本：第二，佛陀用比喻來闡明這個宗旨。第三，闡明比喻和所要比喻的事物之間的相同和不同。過去辨析解脫時，認為身和智慧都空無，從而錯誤地涵蓋了佛果。因此，這第一次辨析，是爲了端正解脫的名稱。
迦葉（Kāśyapa，佛陀十大弟子之一）又說：『所說的解脫，……不是那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）所能瞭解的。』
按僧亮的說法：『或者有是色，或者非是色』，以沒有累贅為解脫。身和智慧沒有累贅，也是解脫，這是先確定下來的。二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）的解脫，是分段煩惱滅盡，稱為解脫。但是身和智慧是有為法，不是解脫。如來的身和智慧是無為法，才能稱為解脫。』『云何住者』，是指相、假名、義才能建立和安住。如果其沒有色，解脫之名，依靠什麼而安住？『非色者』，聲聞的身和智慧，也沒有粗重的煩惱，只是因為少，所以說為非色罷了。僧宗說：『將要闡明無累，先要端正其體。體如果不是無，那麼孤立的滅就顯得虛假。』論述的關鍵，在於色。現在說聲聞非色，是不能垂形六道啊。爲了眾生的緣故，說非色，過去教導只是說捨身盡滅，不說三事。既然沒有三事，就沒有法身垂應之色，所以說非色。『云何住者』，是假借過去的教導，以無色來發難，想要讓佛陀解釋二乘之人，並非完全沒有色。所以佛陀用非想為比喻，實際上有細微的色，說為非色。二乘的涅槃（Nirvāṇa，佛教修行的最終目標，指滅盡煩惱，達到解脫的境界）也是這樣，小應色只是在當時不能說罷了。
爾時，迦葉菩薩又對佛說：『……大般涅槃（Mahāparinirvāṇa，大乘佛教中涅槃的最高境界）具有行解脫的意義。』
按僧亮的說法：眾生所喜好不同，廣泛讚美解脫，闡明沒有苦不盡，沒有樂不備，稱合心意，滿足願望，引導眾多的人。僧宗說：想要使無累的功德，顯現在未曾聽聞的人面前，所以又重複說，這就是為眾生廣泛地宣說。
佛陀讚歎迦葉：『善哉！善哉！……因此，如來不稱為命終。』
【English Translation】 English version: Secondly, the Buddha uses metaphors to illustrate the essence. Thirdly, it clarifies the similarities and differences between the metaphor and what is being metaphorized. In the past, when discussing liberation, it was thought that both body and wisdom were empty, thus mistakenly encompassing the fruit of Buddhahood. Therefore, this first clarification is to rectify the name of liberation.
Kāśyapa (one of the ten principal disciples of the Buddha) further said: 'What is called liberation... is not known by those Śrāvakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher).'
According to Sengliang: 'Either there is form, or there is no form,' taking the absence of burdens as liberation. The absence of burdens in body and wisdom is also liberation, which is established first. The liberation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Vehicle of Hearers and the Vehicle of Solitary Buddhas) is the extinction of segmented afflictions, which is called liberation. However, body and wisdom are conditioned dharmas, not liberation. The Tathāgata's (another name for the Buddha) body and wisdom are unconditioned dharmas, and can be called liberation. 'How does it abide?' refers to the establishment and abiding of characteristics, provisional names, and meanings. If it has no form, on what does the name of liberation rely to abide? 'No form' means that the Śrāvakas' body and wisdom also have no coarse afflictions, but because they are few, they are said to be without form. Sengzong said: 'To clarify the absence of burdens, one must first rectify its essence. If the essence is not absent, then the isolated extinction appears false.' The key lies in form. Now, saying that the Śrāvakas have no form means that they cannot manifest in the six realms. For the sake of sentient beings, it is said to be without form. Past teachings only said to abandon the body and extinguish completely, without mentioning the three bodies. Since there are no three bodies, there is no form of the Dharma body manifesting in response, so it is said to be without form. 'How does it abide?' is borrowing from past teachings, using formlessness to raise a difficulty, wanting the Buddha to explain that those of the Two Vehicles are not completely without form. Therefore, the Buddha uses the state of neither perception nor non-perception as a metaphor, actually having subtle form, saying it is without form. The Nirvāṇa (the ultimate goal of Buddhist practice, referring to the extinction of afflictions and the attainment of liberation) of the Two Vehicles is also like this, the small responsive form simply could not be spoken of at that time.
At that time, the Bodhisattva Kāśyapa again said to the Buddha: '... the Great Parinirvāṇa (Mahāparinirvāṇa, the highest state of Nirvāṇa in Mahayana Buddhism) has the meaning of practicing liberation.'
According to Sengliang: Sentient beings have different preferences, widely praising liberation, clarifying that there is no suffering that is not exhausted, no joy that is not complete, according with the heart and fulfilling desires, guiding many people. Sengzong said: Wanting to make the merit of no burdens manifest to those who have not heard of it, so he repeats, which is to widely proclaim it for sentient beings.
The Buddha praised Kāśyapa: 'Excellent! Excellent! ... Therefore, the Tathāgata is not called the end of life.'
。
案。僧亮曰。生老病死。眾苦之本。故先明也。再說死者。前明老死。后明病死也。明駿案。此下廣名字功德品中。八味具足也。前文唯言五者不老。六者不死。略不云生之與病。此中具述四患也。
如來清凈無有垢穢(至)生貪奪想解脫不爾。
明駿案。廣第四清涼也。瘡疣斗諍。皆不清涼。因事而廣觸類長之餘效此也。
又解脫者名曰安靜(至)真解脫者即是如來。
明駿案。廣三者安也。夫不安者。則求等侶。無上安隱。無憂無喜。不須等侶也。
又解脫者無有塵垢(至)真解脫者即是如來。
明駿案。廣八者快樂也。苦以逼切為義。今明無逼。以顯快樂也。
又解脫者名無動法(至)真解脫者即是如來。
明駿案。廣一者常也。無常則流動不停也。今以廣大如海為譬。前品以常釋大。今此以大釋常。反䨱為義。乃至無上上。亦如是也。
又解脫者名曰恒法(至)真解脫者即是如來。
明駿案。廣二者恒也。常以不遷無動嶷然為義。恒以豆然不改為義。亦左右之辭耳。所以未舉虛空無際無跡。蓋言終曰恒然者也。
大般涅槃經集解卷第十三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解
【現代漢語翻譯】 現代漢語譯本 案：僧亮說，生、老、病、死是眾苦的根本，所以首先闡明。再次說到死，前面闡明老死，後面闡明病死。明駿認為，以下廣名字功德品中，八味具足。前文只說五者不老，六者不死，略去了生和病，這裡完整地敘述了四種苦患。 如來清凈沒有垢穢（到）生起貪念奪取想法，解脫不是這樣。 明駿認為，這是擴充套件第四種清涼。瘡、疣、斗、諍，都不是清涼。因事而擴充套件，觸類旁通，這是它的功效。 又，解脫被稱為安靜（到）真正的解脫就是如來。 明駿認為，這是擴充套件第三種安。不安的人，就會尋求同伴。無上安隱，沒有憂愁沒有喜悅，不需要同伴。 又，解脫沒有塵垢（到）真正的解脫就是如來。 明駿認為，這是擴充套件第八種快樂。苦以逼迫切身為意義。現在闡明沒有逼迫，來顯示快樂。 又，解脫被稱為無動法（到）真正的解脫就是如來。 明駿認為，這是擴充套件第一種常。無常則流動不停。現在用廣大如海來比喻。前品用常來解釋大，現在用大來解釋常，反覆闡釋意義。乃至無上上，也是這樣。 又，解脫被稱為恒法（到）真正的解脫就是如來。 明駿認為，這是擴充套件第二種恒。常以不遷移、無動、嶷然為意義。恒以豆然不改變為意義。也只是左右相對的說法罷了。所以沒有舉虛空無際無跡，大概是說最終是恒然不變的。 大般涅槃經集解卷第十三 大正藏第 37 冊 No. 1763 大般涅槃經集解 大般涅槃經集解
【English Translation】 English version Commentary: The monk Liang said that birth, old age, sickness, and death are the root of all suffering, so they are explained first. Speaking of death again, old age and death are explained earlier, and sickness and death are explained later. Mingjun believes that in the following chapter on the merits of names, the eight flavors are complete. The previous text only said that the five are not old and the six are not dead, omitting birth and sickness. Here, the four sufferings are fully described. 'The Tathagata (Tathagata) [One who has thus come; an epithet of the Buddha] is pure and without defilement (to) generating greed and seizing thoughts, liberation is not like this.' Mingjun believes that this is an expansion of the fourth coolness. Sores, warts, strife, and contention are not cool. Expanding based on events and drawing parallels is its effect. 'Moreover, liberation is called tranquility (to) true liberation is the Tathagata (Tathagata) [One who has thus come; an epithet of the Buddha].' Mingjun believes that this is an expansion of the third peace. Those who are not at peace seek companions. Supreme peace and tranquility, without sorrow or joy, do not need companions. 'Moreover, liberation is without dust and defilement (to) true liberation is the Tathagata (Tathagata) [One who has thus come; an epithet of the Buddha].' Mingjun believes that this is an expansion of the eighth happiness. Suffering is defined by pressing and urgency. Now, it is explained that there is no pressure, to reveal happiness. 'Moreover, liberation is called the immovable Dharma (Dharma) [The teachings of the Buddha; the law] (to) true liberation is the Tathagata (Tathagata) [One who has thus come; an epithet of the Buddha].' Mingjun believes that this is an expansion of the first permanence. Impermanence means flowing and unceasing. Now, it is compared to the vastness of the sea. The previous chapter used permanence to explain greatness, and now greatness is used to explain permanence, repeatedly explaining the meaning. Even the unsurpassed is the same. 'Moreover, liberation is called the constant Dharma (Dharma) [The teachings of the Buddha; the law] (to) true liberation is the Tathagata (Tathagata) [One who has thus come; an epithet of the Buddha].' Mingjun believes that this is an expansion of the second constancy. Permanence is defined by not moving, being still, and being firm. Constancy is defined by being unchanging. These are just relative statements. Therefore, the boundlessness and tracelessness of space are not mentioned, probably because it is said that in the end, it is constantly unchanging. The Great Nirvana Sutra (Nirvana Sutra) [A major Mahayana Buddhist scripture] Collected Commentaries, Volume Thirteen Taisho Tripitaka (Taisho Tripitaka) [The most complete collection of Chinese Buddhist texts] No. 1763, The Great Nirvana Sutra (Nirvana Sutra) [A major Mahayana Buddhist scripture] Collected Commentaries The Great Nirvana Sutra (Nirvana Sutra) [A major Mahayana Buddhist scripture] Collected Commentaries
卷第十四
雜廣解脫義 釋一等四執義
四相品之第四
又解脫者名曰甚深(至)真解脫者即是如來。
明駿案。前已廣上八味竟也。此下更舉別義。是二乘所不能入者也。此總嘆甚深不可見也。
又解脫者名無舍宅(至)真解脫者即是如來。
明駿案。雜舉眾德。隨所樂入而解釋也。
又解脫者名斷一切(至)無漏善法斷塞諸道。
案。僧宗曰。斷邪見諸道也。
所謂若我無我非我非無我。
案。僧宗曰。我者常見。無我者斷見也。非我非無我者。此第四家計也。𨷂第三家。第三家云。亦我則不同第一家。亦非我復不同第二家。所言不同者。謂不全同。乃片同耳。今第四家。復異第三家也。言非我者。不同第三家斥我也。言非無我者。不同第三家斥無我也。雖有此言。及其撿核。亦不得異第三家之也。
唯斷取著不斷我見(至)真解脫者即是如來。
案。僧宗曰。生死非我橫生我心。此是取著應斷也。佛性是理。不斷此也。
又解脫者名不空空。
案。僧亮曰。常樂我凈是一實。又解脫眾苦是二實。故名不空空。
空空者名無所有(至)實無解脫故名空空。
案。僧亮曰。尼揵所計解脫。無常樂我凈一空。
【現代漢語翻譯】 現代漢語譯本 第十四卷
雜廣解脫義 釋一等四執義
四相品之第四
又解脫者名曰甚深(至)真解脫者即是如來。
明駿案。前已廣上八味竟也。此下更舉別義。是二乘所不能入者也。此總嘆甚深不可見也。
又解脫者名無舍宅(至)真解脫者即是如來。
明駿案。雜舉眾德。隨所樂入而解釋也。
又解脫者名斷一切(至)無漏善法斷塞諸道。
案。僧宗曰。斷邪見諸道也。
所謂若我無我非我非無我。
案。僧宗曰。我者常見。無我者斷見也。非我非無我者。此第四家計也。𨷂第三家。第三家云。亦我則不同第一家。亦非我復不同第二家。所言不同者。謂不全同。乃片同耳。今第四家。復異第三家也。言非我者。不同第三家斥我也。言非無我者。不同第三家斥無我也。雖有此言。及其撿核。亦不得異第三家之也。
唯斷取著不斷我見(至)真解脫者即是如來。
案。僧宗曰。生死非我橫生我心。此是取著應斷也。佛性是理。不斷此也。
又解脫者名不空空。
案。僧亮曰。常樂我凈是一實。又解脫眾苦是二實。故名不空空。
空空者名無所有(至)實無解脫故名空空。
案。僧亮曰。尼揵(Nigantha，古印度六師外道之一)所計解脫。無常樂我凈一空。
【English Translation】 English version Volume 14
Miscellaneous Extensive Explanations of Liberation; Explanations of the Four Attachments of the First Kind
Chapter Four on the Four Characteristics
Furthermore, liberation is called 'profound' ... true liberation is thus the Tathagata (如來，Thus Come One).
Ming Jun's commentary: The eight flavors have already been extensively discussed above. Below, further distinct meanings are presented, which are inaccessible to the two vehicles (聲聞乘和緣覺乘). This section generally praises the profound and invisible nature of liberation.
Furthermore, liberation is called 'having no dwelling' ... true liberation is thus the Tathagata.
Ming Jun's commentary: Various virtues are listed together, explained according to what one delights in entering.
Furthermore, liberation is called 'severing all' ... unpolluted good dharmas block all paths.
Commentary: Sengzong says: Severing the paths of wrong views.
That is, 'if there is self, if there is no self, if there is neither self nor no self.'
Commentary: Sengzong says: 'Self' is the view of permanence. 'No self' is the view of annihilation. 'Neither self nor no self' is the calculation of the fourth school. The third school says, 'Also self' is different from the first school. 'Also not self' is also different from the second school. What is meant by 'different' is not entirely the same, but only partially the same. Now, the fourth school is again different from the third school. Saying 'not self' is different from the third school's rejection of self. Saying 'not no self' is different from the third school's rejection of no self. Although there are these words, upon examination, it cannot be different from the third school.
Only severing grasping, not severing the view of self ... true liberation is thus the Tathagata.
Commentary: Sengzong says: Samsara (生死，birth and death) is not self, but the mind wrongly generates the idea of self. This is grasping and should be severed. Buddha-nature (佛性，Buddha nature) is principle; this is not severed.
Furthermore, liberation is called 'not empty emptiness'.
Commentary: Sengliang says: Permanence, bliss, self, and purity are one reality. Furthermore, liberation from all suffering is the second reality. Therefore, it is called 'not empty emptiness'.
'Empty emptiness' is called 'having nothing' ... because there is truly no liberation, it is called 'empty emptiness'.
Commentary: Sengliang says: The liberation calculated by the Niganthas (尼揵，Nigantha, one of the six non-Buddhist teachers in ancient India) lacks permanence, bliss, self, and purity; it is all empty.
又非解脫二空也。名無所有者。體是無常。又非解脫。無所有者也。
真解脫者則不如是(至)而復無有水酒等實。
案。僧宗曰。水酒瓶者。為不空空譬也。乃可無水而器不空。明涅槃乃空無生死耳。而常果不空也。
解脫亦爾不可說色(至)誰受是常樂我凈者。
案。僧宗曰。垂形六道處。處見色也。
以是義故不可說空及以不空(至)如來即是涅槃。
案。僧亮曰。本未釋之。貪是結本。相名貪境也。貪與所貪。繫縛三有。一切煩惱。由之而起。故生死之數。因果無窮。永斷貪故。次第而滅。一切解脫。
一切眾生怖畏生死(至)阿耨多羅三藐三菩提。
案。僧亮曰。上廣說解脫。令人歸也。法相有三。何者。法相常定。貴其先覺。先覺者歸佛也。所覺者。妙歸法也。非法不得名覺也。小覺諸法非我。假用境智合用。生死可除。識其合用歸僧也。歸說行始。此明其終。終得盡苦。名解脫也。
迦葉菩薩白佛言世尊(至)非是聲聞緣覺所知。
案。僧亮曰。涅槃一法具二也。二言俱在當也。佛法僧常者。常即涅槃。常名是一。而三事即涅槃。僧宗曰。如三歸之異者。當知涅槃。似不一體。欲令如來釋會三歸。所以體一而義異之旨也。佛以眾生畏生
【現代漢語翻譯】 現代漢語譯本：又並非是解脫和二空（指人空和法空）的境界。名為『無所有』，其本體是無常，因此也不是真正的解脫。『無所有』僅僅是一種狀態。
真正的解脫並非如此，它不是空無一物，而是超越了有和無的對立。就像一個瓶子，即使沒有水酒等實在的東西，瓶子本身仍然存在。
按僧宗的說法，水酒瓶的比喻是不空的『空』。即使瓶中沒有水，瓶子也不是空的。這說明涅槃只是空掉了生死輪迴，而常樂我凈的果德並非空無。
解脫也是如此，不可用色（指物質現象）等概念來描述。那麼，誰來承受這常、樂、我、凈的境界呢？
按僧宗的說法，佛菩薩垂跡六道，在不同的地方示現不同的色身。
因此，既不能說解脫是空，也不能說解脫是不空。如來就是涅槃。
按僧亮的說法，前面沒有解釋『貪』的含義。貪是煩惱的根本，所貪的對象是貪的境界。貪和所貪之物相互繫縛，導致眾生流轉於三有（欲有、色有、無色有）。一切煩惱都由此而生，所以生死的循環因果無窮無盡。只有永遠斷除貪慾，才能次第滅除煩惱，獲得一切解脫。
一切眾生都害怕生死輪迴，所以佛陀開示了涅槃的道理，最終證得阿耨多羅三藐三菩提（無上正等正覺）。
按僧亮的說法，前面廣泛地闡述解脫，是爲了引導眾生歸依。佛法僧三寶具有三種法相。什麼是法相呢？法相是常住不變的，所以要尊崇最初覺悟的佛陀。佛陀所覺悟的，是微妙的法，歸依於法。如果不是佛法，就不能稱為覺悟。小乘的覺悟認為諸法非我，只是假借根、境、識的合用，才能去除生死。認識到根、境、識的合用，才能歸依于僧。歸依是修行的開始，這裡說明了修行的終點。最終證得滅盡諸苦的境界，就叫做解脫。
迦葉菩薩（佛陀的弟子）對佛說：世尊，這種境界不是聲聞（聽聞佛法而證悟的修行者）和緣覺（通過觀察因緣而證悟的修行者）所能理解的。
按僧亮的說法，涅槃一法具足二義。『二』是指常與無常，兩者同時存在。佛法僧是常住的，常住就是涅槃。『常』是一個本體，而佛法僧三事都體現了涅槃的體性。僧宗認為，就像三歸依（歸依佛、歸依法、歸依僧）的意義不同一樣，涅槃似乎也不是一個單一的整體。爲了讓如來解釋三歸依的含義，所以說涅槃本體是一個，而意義有所不同。佛陀因為眾生畏懼生死，所以才宣說涅槃的道理。
【English Translation】 English version: Furthermore, it is not the liberation and the two emptinesses (referring to the emptiness of self and the emptiness of phenomena). What is called 'nothingness' has a nature of impermanence, and therefore is not true liberation. 'Nothingness' is merely a state.
True liberation is not like that; it is not empty of everything, but transcends the opposition of existence and non-existence. It is like a bottle, even if there is no water or wine inside, the bottle itself still exists.
According to Monk Zong, the analogy of the water and wine bottle is the 'emptiness' that is not empty. Even if there is no water in the bottle, the bottle is not empty. This illustrates that Nirvana only empties the cycle of birth and death, while the virtues of permanence, bliss, self, and purity are not empty.
Liberation is also like this; it cannot be described by concepts such as form (referring to material phenomena). Then, who will receive this state of permanence, bliss, self, and purity?
According to Monk Zong, Buddhas and Bodhisattvas manifest in the six realms, appearing in different forms in different places.
Therefore, it cannot be said that liberation is empty, nor can it be said that liberation is not empty. The Tathagata (another name for the Buddha) is Nirvana.
According to Monk Liang, the meaning of 'greed' was not explained earlier. Greed is the root of affliction, and the object of greed is the realm of greed. Greed and the object of greed bind each other, causing sentient beings to transmigrate in the three realms (the realm of desire, the realm of form, and the formless realm). All afflictions arise from this, so the cycle of birth and death is endless. Only by permanently cutting off greed can afflictions be gradually extinguished, and all liberation be attained.
All sentient beings fear the cycle of birth and death, so the Buddha expounded the principle of Nirvana, and ultimately attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
According to Monk Liang, the extensive explanation of liberation earlier was to guide sentient beings to take refuge. The Three Jewels (Buddha, Dharma, Sangha) have three characteristics. What are the characteristics? The characteristics are permanent and unchanging, so we should respect the Buddha who first awakened. What the Buddha awakened to is the subtle Dharma, taking refuge in the Dharma. If it is not the Dharma, it cannot be called enlightenment. The Hinayana (small vehicle) enlightenment believes that all phenomena are not self, but only through the combination of roots, objects, and consciousness can birth and death be removed. Recognizing the combination of roots, objects, and consciousness, one can take refuge in the Sangha. Taking refuge is the beginning of practice, and here it explains the end of practice. Ultimately attaining the state of extinguishing all suffering is called liberation.
Kasyapa Bodhisattva (the Buddha's disciple) said to the Buddha: World Honored One, this state is not understood by Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment by observing conditions).
According to Monk Liang, Nirvana has two meanings. 'Two' refers to permanence and impermanence, both existing simultaneously. The Buddha, Dharma, and Sangha are permanent, and permanence is Nirvana. 'Permanence' is one entity, and the three aspects of Buddha, Dharma, and Sangha all embody the nature of Nirvana. Monk Zong believes that just as the meanings of the Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha) are different, Nirvana does not seem to be a single whole. In order for the Tathagata to explain the meaning of the Three Refuges, it is said that the nature of Nirvana is one, but the meanings are different. The Buddha proclaimed the principle of Nirvana because sentient beings fear birth and death.
死故。為說三名。非所以別體也。有法名一義異者。此更開釋所以得有施三名之竟也。夫施設名義。自有多涂。如佛法僧常。是名一而三義是異。佛以覺為義也。法名不覺者。法以軌為義。非覺義也。涅槃名解脫者。即是無累。彼自有釋義也。今解脫者。是翻彼義釋也。虛空名非善者非善。非惡也。此證名義俱異者矣。我昔告彼提者。引證三歸名義不應一也。就別體法僧。則體義俱異。今就佛上。則其體雖一。逐義為三。不可以體一故。使義不得三也。謂義有三。欲令體亦別也。說一為三者。隨方設化。說法不同。三歸亦爾也。
迦葉復言如佛所說(至)真解脫者即是如來。
案。僧亮曰。生滅聚積名身也。分別苦樂名智也。涅槃無此。故名舍也。誰受安樂者。上說種種樂。明非受樂。故發問也。身得安樂者。有食有身。有識分別。名為苦也。無食無身。不生分別。名為樂也。無受樂者。無受理圓。不可以方事喻也。此中諸譬。皆是少分耳。僧宗曰。食已悶者。行地之時。貪嗜五欲。譬之於食。為惑所蔽。如心悶也。出外欲吐者。標心離苦義言出耳。欲除煩惱。吐已還者。修道斷結。功登果就。俯入生死。譬如還也。同伴問者。如迦葉今所問也。若言差者。如來解釋果地之妙極也。顯別昔曰捨身舍智。言
【現代漢語翻譯】 現代漢語譯本：死亡的緣故，說了三個名稱，並非是要區分本體。有一種情況是名稱相同但意義不同，這是爲了進一步解釋為什麼會有施設三個名稱的說法。施設名稱和意義，本來就有很多途徑。比如佛、法、僧、常，這是一個名稱但有三種不同的意義。佛的意義是覺悟。法名不覺，法的意義是軌則，不是覺悟的意義。涅槃的名稱是解脫，也就是沒有束縛。他們自己有對這個詞的解釋。現在說的解脫，是翻譯並解釋那個意義。虛空的名稱是非善，既不是善也不是惡。這是證明名稱和意義都不同的例子。我過去告訴提（姓名）的，是引用證明三歸的名稱和意義不應該相同。就單獨的法和僧來說，本體和意義都不同。現在就佛來說，本體雖然是一個，但根據意義可以分為三個。不能因為本體是一個，就認為意義不能是三個。說意義有三個，是爲了讓本體也顯得不同。說一個為三個，是隨著不同的地方設定教化，說法也不同，三歸也是這樣。
迦葉（佛陀弟子名）又說，如佛所說（直到）真正的解脫就是如來（佛的稱號）。
根據僧亮（人名）的說法，生滅聚積叫做身，分別苦樂叫做智，涅槃沒有這些，所以叫做舍。誰承受安樂呢？上面說了種種的快樂，說明不是承受快樂，所以才發問。身體得到安樂，是因為有食物有身體，有意識分別，這叫做苦。沒有食物沒有身體，不產生分別，這叫做樂。沒有承受快樂的人，是沒有受理圓滿，不能用世俗的事情來比喻。這裡面的各種比喻，都只是少部分而已。僧宗（人名）說，吃完東西感到悶，是指在修行的時候，貪圖享樂五欲，就像吃東西一樣，被迷惑所遮蔽，就像心裡感到悶一樣。出去想要嘔吐，是表明內心離開痛苦的意義。想要去除煩惱，吐完又回來，是指修道斷除煩惱，功德圓滿成就，又回到生死輪迴，就像回來一樣。同伴問，就像迦葉現在所問的。如果說有差別，是如來解釋果地的微妙到了極點。顯別過去說捨身舍智，說
【English Translation】 English version: Because of death, three names are spoken, not to distinguish the substance. There is a case where the name is the same but the meaning is different. This is to further explain why there is the establishment of three names. The establishment of names and meanings has many paths. For example, Buddha (enlightened one), Dharma (teachings), Sangha (community), and permanence, this is one name but with three different meanings. The meaning of Buddha is enlightenment. The name of Dharma is 'non-enlightenment'; the meaning of Dharma is the norm, not the meaning of enlightenment. The name of Nirvana (state of liberation) is liberation, which means without bondage. They have their own explanation of this term. The 'liberation' now spoken of is the translation and explanation of that meaning. The name of emptiness is 'non-good,' neither good nor evil. This is proof that the name and meaning are both different. What I told Ti (name) in the past was to cite proof that the names and meanings of the Three Refuges should not be the same. Regarding the separate Dharma and Sangha, the substance and meaning are both different. Now, regarding the Buddha, although the substance is one, it can be divided into three according to the meaning. One cannot say that because the substance is one, the meaning cannot be three. Saying that there are three meanings is to make the substance also appear different. Saying one as three is to set up teachings according to different places, and the teachings are also different; the Three Refuges are also like this.
Kasyapa (name of Buddha's disciple) further said, 'As the Buddha said (until) true liberation is the Tathagata (title of the Buddha).'
According to Sengliang (name of a person), 'The accumulation of arising and ceasing is called the body, and distinguishing suffering and happiness is called wisdom. Nirvana does not have these, so it is called relinquishing.' Who experiences happiness? The above mentioned various kinds of happiness, indicating that it is not experiencing happiness, hence the question. The body obtains happiness because there is food, there is a body, and there is conscious discrimination, which is called suffering. Without food, without a body, no discrimination arises, which is called happiness. The one who does not experience happiness is the one who does not have complete understanding; it cannot be compared to worldly matters. The various metaphors here are only a small part. Sengzong (name of a person) said, 'Feeling dull after eating refers to being greedy for the five desires during practice, like eating food, being obscured by delusion, like feeling dull in the heart. Going out wanting to vomit is to indicate the meaning of the mind leaving suffering. Wanting to remove afflictions, vomiting and then returning, refers to cultivating the path, cutting off afflictions, and achieving merit, then returning to the cycle of birth and death, like returning. The companion asking is like what Kasyapa is asking now. If there is a difference, it is that the Tathagata explains the subtlety of the fruit-stage to the extreme. Xianbie (name) said in the past, 'Relinquishing the body and relinquishing wisdom,' saying
虛不實也。
迦葉復言不生不滅(至)如來之性即是解脫。
案。慧朗曰。迦葉因釋解脫。有此句也。故以為難。請重釋也。
佛告迦葉善男子是事不然(至)不可以譬烏鵲之音。
案。僧亮曰。以鳥譬鳥。以聲譬聲。遍取同鳥。不得相比也。分取可譬佛聲也。
爾時佛贊迦葉善哉善哉(至)知諸法性皆亦如是。
案。僧亮曰。以是因緣者。少分因緣也。無能匹者。非遍喻也。為喻者少分也。
迦葉復言云何如來(至)成就滿故名大般涅槃。
案。僧亮曰。凡聖不可相譬。若分取可借凡以明聖也。雖不具足者。逆罪有二種。一者但以心重。為不具足。二者以心重事重。為具足。
迦葉菩薩白佛言世尊(至)當作如是護持正法。
案。智秀曰。迦葉領旨。佛贊述也。
大般涅槃經集解卷第十四 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十五(四依品第八)
釋以四果擬菩薩 位釋三乘十地 出瞿師羅經魔變作佛事釋 正法餘八十年前三十年事 釋四依人修因久 近辯信不信相
四依品第八
案。僧亮曰。此品答云何得廣大問也。廣上依經流通也。四相說其德。此四出其人所住
【現代漢語翻譯】 現代漢語譯本 『虛』是不真實的意思。
迦葉又說：『不生不滅（直到）如來之性（Tathagata-nature）就是解脫。』
案：慧朗說，迦葉因為解釋解脫，所以有這句話。因此以此句為難，請（佛）重新解釋。
佛告訴迦葉：『善男子，這件事不是這樣的（直到）不可以比作烏鴉和喜鵲的聲音。』
案：僧亮說，用鳥比鳥，用聲音比聲音，普遍選取同類的鳥，也不能相比。分開選取，可以比喻佛的聲音。
這時，佛讚歎迦葉：『好啊，好啊！（直到）知道諸法的性質都是這樣。』
案：僧亮說，『以是因緣』，是少部分的因緣。沒有能匹敵的，不是普遍的比喻。作為比喻，只是少部分。
迦葉又說：『如何如來（Tathagata）（直到）成就圓滿，所以叫做大般涅槃（Mahaparinirvana）。』
案：僧亮說，凡人和聖人不可以互相譬喻。如果分開選取，可以借用凡人來闡明聖人。雖然不具足，逆罪有兩種：一種只是因為心念嚴重，所以不具足；另一種是因為心念和行為都嚴重，所以具足。
迦葉菩薩（Kasyapa Bodhisattva）稟告佛說：『世尊（Bhagavan）（直到）應當這樣護持正法。』
案：智秀說，迦葉領會了佛的旨意，佛讚揚並敘述。
《大般涅槃經集解》卷第十四 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第十五（四依品第八）
解釋用四果（four fruits of asceticism）比擬菩薩（Bodhisattva）的地位，解釋三乘（three vehicles）十地（ten grounds），出自瞿師羅經（Ghosila Sutra）中魔（Mara）變化作佛事（Buddha-work）的解釋，正法（Dharma）剩餘八十年，前三十年的事，解釋四依人（four reliances）修因（cause of cultivation）長久，簡要辨別相信和不相信的相狀。
四依品第八
案：僧亮說，這一品回答如何得到廣大的問題。廣泛地依據經典流通。四相（four characteristics）說明它的德行，這四依人說明他們所居住的地方。
【English Translation】 English version 『Emptiness』 means not real.
Kasyapa further said: 『Non-birth and non-death (until) the Tathagata-nature is liberation.』
Note: Hui Lang said that Kasyapa said this sentence because he was explaining liberation. Therefore, he used this sentence as a difficulty and asked (the Buddha) to explain it again.
The Buddha told Kasyapa: 『Good man, this matter is not like that (until) it cannot be compared to the sound of crows and magpies.』
Note: Seng Liang said that using birds to compare birds, and using sounds to compare sounds, even if universally selecting the same kind of birds, they cannot be compared. Selecting separately, it can be used to compare the Buddha's voice.
At this time, the Buddha praised Kasyapa: 『Good, good! (until) Knowing that the nature of all dharmas is like this.』
Note: Seng Liang said that 『because of this cause and condition』 is a small part of the cause and condition. There is nothing that can match it, it is not a universal metaphor. As a metaphor, it is only a small part.
Kasyapa further said: 『How does the Tathagata (until) achieve perfection, therefore it is called Mahaparinirvana.』
Note: Seng Liang said that ordinary people and sages cannot be compared to each other. If selected separately, ordinary people can be used to explain sages. Although not complete, there are two types of rebellious sins: one is incomplete only because of the seriousness of the mind; the other is complete because of the seriousness of both the mind and the action.
Kasyapa Bodhisattva reported to the Buddha: 『Bhagavan (until) should protect and uphold the Dharma in this way.』
Note: Zhi Xiu said that Kasyapa understood the Buddha's intention, and the Buddha praised and narrated it.
《Mahaparinirvana Sutra Collected Commentary》 Volume 14 Taisho Tripitaka Volume 37 No. 1763 《Mahaparinirvana Sutra Collected Commentary》
《Mahaparinirvana Sutra Collected Commentary》 Volume 15 (Chapter 8 on the Four Reliances)
Explaining the use of the four fruits of asceticism to compare the position of Bodhisattvas, explaining the three vehicles and ten grounds, from the explanation in the Ghosila Sutra of Mara transforming into Buddha-work, the remaining eighty years of the Dharma, the events of the first thirty years, explaining the four reliances people's long cultivation of causes, briefly distinguishing the appearances of belief and disbelief.
Chapter 8 on the Four Reliances
Note: Seng Liang said that this chapter answers the question of how to obtain vastness. Widely relying on the scriptures to circulate. The four characteristics explain its virtues, and these four reliances people explain where they live.
。因說流通者。如來解脫。理幽事遠。恐后弘之無人。于常住因果。不生信也。若不信果。則不行因。雖說無益。是故先辯流通也。大分為八段。第一就菩薩地。配四人相。第二顯須四依之相也。僧宗寶亮曰。明降魔方法也。第三齣流通經時及處所也。智秀曰。廣四依人化功也。第四辯四人師及弟子。修因遠近也。第五說不信四依之失。信者之德也。僧宗曰。勸信經也。第六明應敬重師也。第七敘四依人之益。謂依經修行。除八種不凈。內雖犯戒。不失福田也。僧宗曰。簡福田也。寶亮曰泛明福田相也。第八會宗明人。能知法人。即是法不違昔說也。
佛復告迦葉善男子(至)為世間依安樂人天。
案。僧亮曰。末世通法。非聲聞之位。而以配菩薩者。但以聲聞法服出家。其身正故配之。菩薩樹自正之義也。雖晦跡俗流。而清白無染。量同羅漢也。此下八段之第一。配顯四人相也。依聲聞所斷見諦及欲界思惟。以配菩薩斷三界煩惱。始終作二人也。依聲聞為三界思惟。以配菩薩所斷者。習始終作二人。合為四人。僧宗曰。護正法者。不使耶侵毀也建立者。令法不墜也。憶念者。存而不忘也。智秀曰。此第一段中。有三章。此第一總舉數嘆德也。
何等為四有人出世具煩惱性是名第一。
案。
【現代漢語翻譯】 現代漢語譯本：因為要講述流通（Pravartana）的問題。如來的解脫之理深奧而久遠，恐怕後世弘揚佛法的人沒有了，對於常住的因果，不產生信心。如果不相信果報，那麼就不會去種因，即使說了也沒有用。所以先辨明流通的問題。大體分為八段。第一段是就菩薩的地位，來配對四種人相。第二段是顯示必須依靠四種人的相狀。僧宗寶亮說：這是說明降伏魔的方法。第三段是說明流通經典的時間和處所。智秀說：這是廣泛地說明四依之人的教化功德。第四段是辨明四種人的老師和弟子，修行因地的遠近。第五段是說明不相信四依之人的過失，以及相信四依之人的功德。僧宗說：這是勸人相信經典。第六段是說明應當敬重老師。第七段是敘述四依之人的利益，就是依靠經典修行，可以去除八種不凈，即使內心犯戒，也不會失去福田的資格。僧宗說：這是簡擇福田。寶亮說：這是泛泛地說明福田的相狀。第八段是會歸宗要，說明能夠認識法人的人，就是法不違背以前所說的道理。
佛陀再次告訴迦葉（Kasyapa）善男子：爲了世間的依靠，爲了安樂人天。
按僧亮所說：末世流通佛法的人，並非聲聞（Śrāvaka）的地位，而用菩薩（Bodhisattva）來配對的原因，只是因為聲聞以佛法的僧服出家，他的身行端正，所以用菩薩來配對。菩薩有自身端正的含義。雖然隱沒於世俗之中，但清白無染，德行堪比阿羅漢（Arhat）。以下八段的第一段，是配對顯示四種人相。依靠聲聞所斷的見諦和欲界思惟，來配對菩薩斷除三界煩惱，從始至終作為兩種人。依靠聲聞作為三界思惟，來配對菩薩所斷除的，習氣從始至終作為兩種人。合起來就是四種人。僧宗說：護持正法的人，不讓邪見侵毀正法；建立正法的人，使正法不墜落；憶念正法的人，能夠存而不忘。智秀說：這第一段中，有三章。這是第一章，總括地列舉數量，讚歎功德。
什麼是四種人？出世時具有煩惱的性質，這稱為第一種人。
【English Translation】 English version: Because of explaining the Pravartana (circulation). The Tathagata's (如來) principle of liberation is profound and far-reaching, fearing that there will be no one to promote the Dharma in later generations, and that they will not have faith in the permanent cause and effect. If one does not believe in the result, then one will not plant the cause, and it will be useless even if one speaks. Therefore, the issue of circulation should be clarified first. It is roughly divided into eight sections. The first section is based on the Bodhisattva's (菩薩) position to match the four types of people. The second section shows the characteristics of the four types of people that must be relied upon. Monk Zong Baoliang said: This explains the method of subduing demons. The third section explains the time and place of circulating the scriptures. Zhi Xiu said: This broadly explains the educational merits of the four types of people to rely on. The fourth section distinguishes the teachers and disciples of the four types of people, and the distance of cultivating the cause. The fifth section explains the faults of not believing in the four types of people to rely on, and the merits of believing in them. Monk Zong said: This is to persuade people to believe in the scriptures. The sixth section explains that one should respect the teacher. The seventh section narrates the benefits of the four types of people to rely on, that is, relying on the scriptures to practice, one can remove the eight types of impurities, and even if one violates the precepts inwardly, one will not lose the qualification of the field of merit. Monk Zong said: This is to select the field of merit. Baoliang said: This broadly explains the characteristics of the field of merit. The eighth section converges on the main point, explaining that the person who can recognize the Dharma person is the Dharma that does not violate what was said before.
The Buddha again told Kasyapa (迦葉), 'Good man, for the reliance of the world, for the peace and happiness of humans and devas (天)'
According to Monk Liang: The people who circulate the Buddha-dharma in the end times are not of the Śrāvaka (聲聞) position, but the reason for matching them with Bodhisattvas (菩薩) is simply because the Śrāvakas leave home with the monastic robes of the Buddha-dharma, and their conduct is upright, so they are matched with Bodhisattvas. Bodhisattvas have the meaning of being upright themselves. Although they are hidden in the secular world, they are pure and untainted, and their virtue is comparable to Arhats (阿羅漢). The first of the following eight sections is to match and show the four types of people. Relying on the view of truth and the thinking of the desire realm that the Śrāvakas have cut off, to match the Bodhisattvas cutting off the afflictions of the three realms, from beginning to end as two types of people. Relying on the Śrāvakas as the thinking of the three realms, to match what the Bodhisattvas have cut off, the habits from beginning to end as two types of people. Together, there are four types of people. Monk Zong said: Those who protect the right Dharma do not allow heretical views to invade and destroy the right Dharma; those who establish the right Dharma prevent the right Dharma from falling; those who remember the right Dharma can remember it without forgetting. Zhi Xiu said: In this first section, there are three chapters. This is the first chapter, which summarizes the number and praises the merits.
What are the four types of people? Those who have the nature of afflictions when they are born into the world are called the first type of people.
僧宗曰。聲聞位中。始於內凡夫。終阿羅漢也。菩薩位中。始於住前。終期十地。取少分相似。相擬配也。此從四意止。至世第一法。擬住前三十心。並是折伏道。未得真無漏也。寶亮曰。始得假名法空。伏見諦重執也。智秀曰。此下第二章。列數置位也。依斷結經云。得眾生空。至第七品。心已上信首五根立。未入真無漏。如聲聞人。始於暖法。終世第一法。
須陀洹人斯陀含人是名第二。
案。僧宗曰。聲聞以見諦為粗。思惟為細。菩薩以三界為粗。習氣為細。今六位終心。斷三界結盡。如須陀洹斷見諦盡也。七住始侵習氣。如斯陀含侵思惟結也。寶亮曰。從初地訖六地。若一豪惑未盡已來。如須陀洹斷見諦惑盡。斯陀含斷欲界思惟六品結盡。證果行向。但使欲界一豪惑未盡。猶名斯陀含。以未離欲界故也。
阿那含人是名第三。
案。僧宗曰。欲界惑盡。侵上二界思惟。不還地獄受生。明八地以上。斷三界外。若粗若細。不復還三界受生。而七地不爾。容有身在欲界。成七地者。終不得。仍進八地不逐之。名則不顯也。論此義勢。應通十地。但為讚歎十地。以配第四人故也。寶亮曰。六地滿足。后更進。所斷訖乎。九地斷色心塵。粗障已盡。不復受三界生。故取類第三果人。
【現代漢語翻譯】 現代漢語譯本 僧宗說：『在聲聞的果位中，起始於內凡夫，最終達到阿羅漢。在菩薩的果位中，起始於十住位之前，最終達到十地。這裡取少部分相似之處，進行類比配對。』這是從四念處到世第一法，比擬十住位之前的三十心，都屬於折伏道，尚未證得真正的無漏智慧。寶亮說：『開始證得假名法空，降伏見道的重執。』智秀說：『這以下是第二章，列舉數量並安置果位。』依據《斷結經》所說，證得眾生空，到第七品，信心等五根已經確立，但尚未進入真正的無漏境界，如同聲聞人，起始於暖法，最終達到世第一法。 『須陀洹（Srotapanna，入流果）人、斯陀含（Sakrdagamin，一來果）人，這被稱為第二。』 僧宗說：『聲聞乘認為見道的惑障粗重，思惟道的惑障微細。菩薩乘認為三界的惑障粗重，習氣的惑障微細。現在這六個果位的終結之心，斷盡三界的煩惱，如同須陀洹斷盡見道的煩惱。七住位開始侵損習氣，如同斯陀含侵損思惟道的煩惱。』寶亮說：『從初地到六地，如果還有一絲一毫的迷惑沒有斷盡，如同須陀洹斷盡見道的迷惑，斯陀含斷盡欲界思惟道的六品煩惱。證得果位的行者，只要欲界還有一絲一毫的迷惑沒有斷盡，仍然稱為斯陀含，因為還沒有脫離欲界。』 『阿那含（Anagamin，不還果）人，這被稱為第三。』 僧宗說：『欲界的煩惱斷盡，侵損上二界（色界和無色界）的思惟煩惱，不再返回地獄受生。說明八地以上的菩薩，斷盡三界內外的粗細煩惱，不再返回三界受生。而七地菩薩並非如此，可能還有身在欲界的，成就七地果位的人，最終不能直接進入八地。名稱上也不顯著。』從這個意義上來說，應該貫通十地。但爲了讚歎十地，所以配對第四種人。寶亮說：『六地圓滿后，更進一步，所斷的煩惱就斷盡了。九地斷除色心塵，粗重的障礙已經斷盡，不再受三界之生，所以比作第三果人。』
【English Translation】 English version Sangzong said: 'In the position of Sravaka (Śrāvaka, Hearer), it begins with the inner ordinary person and ends with Arhat (Arhat, worthy one). In the position of Bodhisattva (Bodhisattva, enlightenment being), it begins before the stage of the Ten Dwellings and ends at the Ten Grounds. Here, a small portion of similarities is taken for analogous matching.' This, from the Four Foundations of Mindfulness to the Highest Mundane Dharma, is likened to the thirty minds before the Ten Dwellings, all belonging to the path of subduing, not yet attaining true non-outflow wisdom. Baoliang said: 'Beginning to attain the emptiness of nominal dharma, subduing the heavy attachment of the view of truth.' Zhixiu said: 'Below is the second chapter, listing the numbers and placing the positions.' According to the Disentangling of Knots Sutra, attaining the emptiness of beings, up to the seventh chapter, the five roots of faith, etc., have been established, but not yet entered the true non-outflow state, like a Sravaka, beginning with the Warmth Dharma and ending with the Highest Mundane Dharma. 'Srotapanna (Srotāpanna, stream-enterer), Sakrdagamin (Sakṛdāgāmin, once-returner), this is called the second.' Sangzong said: 'The Sravaka vehicle considers the afflictions of the path of seeing to be coarse and the afflictions of the path of cultivation to be subtle. The Bodhisattva vehicle considers the afflictions of the three realms to be coarse and the afflictions of habitual tendencies to be subtle. Now, the concluding mind of these six positions exhausts the afflictions of the three realms, like a Srotapanna exhausting the afflictions of the path of seeing. The Seven Dwellings begin to encroach upon habitual tendencies, like a Sakrdagamin encroaching upon the afflictions of the path of cultivation.' Baoliang said: 'From the First Ground to the Sixth Ground, if there is still a trace of delusion not yet exhausted, it is like a Srotapanna exhausting the delusions of the path of seeing, a Sakrdagamin exhausting the six grades of afflictions of the path of cultivation in the desire realm. A practitioner who has attained the fruit, as long as there is still a trace of delusion in the desire realm not yet exhausted, is still called a Sakrdagamin, because they have not yet left the desire realm.' 'Anagamin (Anāgāmin, non-returner), this is called the third.' Sangzong said: 'The afflictions of the desire realm are exhausted, encroaching upon the afflictions of thought in the upper two realms (form and formless realms), no longer returning to the lower realm to be reborn. This explains that Bodhisattvas above the Eighth Ground exhaust the coarse and subtle afflictions within and outside the three realms, no longer returning to the three realms to be reborn. However, the Seventh Ground Bodhisattva is not like this; it is possible for them to still be in the desire realm. One who achieves the Seventh Ground will ultimately not directly advance to the Eighth Ground. The name is also not prominent.' From this meaning, it should encompass the Ten Grounds. However, in order to praise the Ten Grounds, it is paired with the fourth type of person. Baoliang said: 'After the Sixth Ground is perfected, further progress is made, and the afflictions to be severed are exhausted. The Ninth Ground severs the dust of form and mind, and the coarse obstacles have been exhausted, no longer receiving birth in the three realms, so it is compared to the person of the third fruit.'
阿羅漢人是名第四。
案。僧宗曰。經言十地菩薩。當知如佛其有象王。視觀形容似佛。是故前問云。實非阿羅漢。量與羅漢等也。事乃應喻。聲聞羅漢。既位鄰于佛。以其智用明勝形儀。量與佛羅漢等也。寶亮曰。羅漢斷三界結盡。而習氣未除。以類十地菩薩。斷色心粗障乃盡。而色心集起之源未斷。以為類也。智秀曰。羅漢是四果之極。十地是萬行之極。義是同也。
是四種人出現於世(至)為世間依安樂人天。
案。智秀曰。此下第三章。廣顯德位也。
云何名為具煩惱性(至)是名凡夫非第八人。
案。僧宗曰。向合則為四。開則為八。是為聲聞之與菩薩。各有其向。則成八也。猶如第十六心。結成初果。十五心已來為近向。五方便為遠向今菩薩以六地為果。五地以還為近向。三十心為遠向。羅漢以三界盡為果。無礙道以還為向。中聞果向。以意唯擬。是則第八名同。高下為異也。恐人謬解故。復簡之言。是住前地之名字。第一從未得假名法空。鄰四念處人。名干慧地。第二從得四念處以上。至世第一法。信根立者。名之性地。第三從登苦忍心以去。至未得須陀洹果以來。名八忍地。第四斷見諦盡。名為見地。第五得斯陀含果。名為薄地。第六得阿那含果。名離欲地。第七羅
【現代漢語翻譯】 現代漢語譯本 阿羅是第四種人。（阿羅：此處指具有某種特質的人）
僧宗解釋說：『經文提到十地菩薩，應當知道他們如同佛的象王一般，外觀和形態都像佛。』因此前面問到『實際上不是阿羅漢』，（他們的）程度和羅漢相等。這實際上是一種比喻。聲聞羅漢的地位接近於佛，因為他們的智慧和能力非常卓越，外在形象也和佛的羅漢相等。寶亮解釋說：羅漢斷除了三界的煩惱，但習氣還沒有完全消除，這類似於十地菩薩，他們斷除了色和心的粗重障礙，但色和心生起的根源還沒有斷除。智秀解釋說：羅漢是四果的最高境界，十地是萬行的最高境界，意義是相同的。
這四種人出現在世間（到）為世間提供依靠，使人天獲得安樂。
智秀解釋說：『下面第三章，廣泛地闡述了他們的功德和地位。』
什麼叫做具有煩惱的性質（到）這叫做凡夫，不是第八種人。
僧宗解釋說：『如果合併起來就是四種，如果分開來就是八種。』這就是聲聞和菩薩各有其趨向，就形成了八種。猶如第十六心，結成初果，第十五心以前是近向，五方便是遠向。現在菩薩以六地為果，五地以前是近向，三十心是遠向。羅漢以三界煩惱斷盡為果，無礙道以前為趨向。中間所說的果向，只是意念上的擬定。因此第八種名稱相同，但高下卻不同。恐怕人們產生誤解，所以再次簡要說明，這是住在前地的名字。第一地是從未得到假名法空，接近四念處的人，稱為干慧地。第二地是從得到四念處以上，到世第一法，信根堅定的人，稱為性地。第三地是從登上苦忍心開始，到未得到須陀洹果之前，稱為八忍地。第四地是斷除見諦煩惱，稱為見地。第五地是得到斯陀含果，稱為薄地。第六地是得到阿那含果，稱為離欲地。第七地是羅
【English Translation】 English version The fourth is called Arhat. (Arhat: here refers to a person with certain qualities)
Commentary: Monk Zong said, 'The sutra mentions the Ten Bhumi Bodhisattvas. It should be known that they are like the elephant king of the Buddha, with an appearance and form similar to the Buddha.' Therefore, the previous question asked, 'Actually not Arhat,' (their) level is equal to that of an Arhat. This is actually a metaphor. The Sravaka Arhat's position is close to that of the Buddha because their wisdom and abilities are outstanding, and their external image is also equal to that of the Buddha Arhat. Bao Liang explained, 'Arhats have cut off the afflictions of the three realms, but the habitual tendencies have not been completely eliminated. This is similar to the Ten Bhumi Bodhisattvas, who have cut off the gross obstacles of form and mind, but the source of the arising of form and mind has not been cut off.' Zhi Xiu explained, 'Arhats are the highest state of the Four Fruits, and the Ten Bhumis are the highest state of the Ten Thousand Practices. The meaning is the same.'
These four types of people appear in the world (to) provide reliance for the world, bringing peace and happiness to humans and devas.
Zhi Xiu explained, 'The third chapter below extensively elaborates on their merits and status.'
What is called having the nature of affliction (to) this is called an ordinary person, not the eighth type of person.
Monk Zong explained, 'If combined, there are four types; if separated, there are eight types.' This is because Sravakas and Bodhisattvas each have their own tendencies, forming eight types. It is like the sixteenth thought, forming the first fruit; the fifteen thoughts before are the near tendency, and the five expedient means are the far tendency. Now, Bodhisattvas take the Sixth Bhumi as the fruit, the five Bhumis before are the near tendency, and the thirty thoughts are the far tendency. Arhats take the complete cutting off of the afflictions of the three realms as the fruit, and the unobstructed path before is the tendency. The fruit and tendency mentioned in the middle are only conceptual estimations. Therefore, the eighth name is the same, but the level is different. Fearing that people would misunderstand, it is briefly explained again that this is the name of residing in the previous Bhumi. The first Bhumi is one who has never attained the emptiness of nominal dharma, close to the Four Foundations of Mindfulness, called the Dry Wisdom Bhumi. The second Bhumi is from attaining the Four Foundations of Mindfulness and above, to the World's First Dharma, one whose roots of faith are firm, called the Nature Bhumi. The third Bhumi is from ascending the Mind of Suffering Endurance, to before attaining the Stream-Enterer Fruit, called the Eight Endurances Bhumi. The fourth Bhumi is cutting off the afflictions of the view of truth, called the View Bhumi. The fifth Bhumi is attaining the Once-Returner Fruit, called the Thin Bhumi. The sixth Bhumi is attaining the Non-Returner Fruit, called the Desireless Bhumi. The seventh Bhumi is Ro
漢果。名已辦地。第八辟支佛地。第九菩薩地。第十佛地。從上來作第一數。至八忍地。是聖人位。今言非此第八人。是性地凡夫。為初依也。所以須作此料簡者。昔小乘教中十地。有因果兩別。從性地至八忍地。皆是須陀洹向。今大乘十地。無因果異。而以性地。作初依時。恐人猶作昔意。謂須陀洹向盡。是初依人。欲指性地。故簡出八忍地也。
第八人者不名凡夫名為菩薩不名為佛。
案。法瑤曰。八人之名。名復濫佛。從佛下數至此地。為第八。從此地上數至佛。復是第八。今以菩薩名之。居然非佛第八也。
第二人者名須陀洹(至)名為菩薩已得受記。
案。僧亮曰。菩薩有三位。初地得無漏。是心位也。八地無漏。是身位也。第十地。是法王位也。明此第二依。未得八地以上二位也。法瑤曰。制十地為三住處。三住處者。六地已還。未出三界。穢國一住處。七地是二國中間。非凈非穢。為一住處。八地已上。相心都盡。名為凈國。為一住處。言此第二人。未得七地以上住處故也。僧宗曰。所以復須簡名者。聖位有三。而此人是四中之第二。恐濫聖位之第二。故須簡也。第三人者。聖之第二。即是四中之第三也。寶亮曰。就第二依人。向上數第三為第二。而第四為第三。雖復未得此
【現代漢語翻譯】 現代漢語譯本 漢果（Hanguo）。名已辦地（Mingyiban di）。第八辟支佛地（Dibazhi fo di）。第九菩薩地（Dijiubusa di）。第十佛地（Dishifo di）。從上來作第一數，至八忍地（Baren di），是聖人位。今言非此第八人，是性地（Xing di）凡夫，為初依也。所以須作此料簡者，昔小乘教中十地，有因果兩別。從性地至八忍地，皆是須陀洹向（Xutuo huan xiang）。今大乘十地，無因果異。而以性地，作初依時，恐人猶作昔意，謂須陀洹向盡，是初依人。欲指性地，故簡出八忍地也。 第八人者不名凡夫名為菩薩不名為佛。 案。法瑤（Fayao）曰。八人之名，名復濫佛。從佛下數至此地，為第八。從此地上數至佛，復是第八。今以菩薩名之，居然非佛第八也。 第二人者名須陀洹（Xutuo huan）（至）名為菩薩已得受記。 案。僧亮（Sengliang）曰。菩薩有三位。初地得無漏，是心位也。八地無漏，是身位也。第十地，是法王位也。明此第二依，未得八地以上二位也。法瑤曰。制十地為三住處。三住處者，六地已還，未出三界，穢國一住處。七地是二國中間，非凈非穢，為一住處。八地已上，相心都盡，名為凈國，為一住處。言此第二人，未得七地以上住處故也。僧宗（Sengzong）曰。所以復須簡名者，聖位有三。而此人是四中之第二。恐濫聖位之第二。故須簡也。第三人者，聖之第二。即是四中之第三也。寶亮（Baoliang）曰。就第二依人，向上數第三為第二。而第四為第三。雖復未得此
【English Translation】 English version Hanguo (Fruit of Accomplishment). Mingyiban di (Ground of Accomplished Name). The eighth Pratyekabuddha Ground. The ninth Bodhisattva Ground. The tenth Buddha Ground. Counting from the beginning to the Eighth Patience Ground (Baren di), this is the position of a sage. Now, this eighth person is not being referred to; it is the ordinary person of the Nature Ground (Xing di), who is the initial reliance. The reason for this clarification is that in the past, in the Hinayana teachings, the ten grounds had a distinction between cause and effect. From the Nature Ground to the Eighth Patience Ground, all are heading towards Srotapanna (Xutuo huan xiang). Now, in the Mahayana ten grounds, there is no difference between cause and effect. And when the Nature Ground is taken as the initial reliance, there is a fear that people will still think in the old way, believing that the end of the path towards Srotapanna is the person of initial reliance. To specifically point to the Nature Ground, the Eighth Patience Ground is thus distinguished. The eighth person is not called an ordinary person, but a Bodhisattva; nor is he called a Buddha. Note: Fayao (Fayao) says, 'The name of the eighth person is easily confused with the Buddha. Counting down from the Buddha to this ground, it is the eighth. Counting up from this ground to the Buddha, it is also the eighth. Now, by calling him a Bodhisattva, it is clearly not the eighth Buddha.' The second person is called Srotapanna (Xutuo huan) (to) is called a Bodhisattva who has already received prediction. Note: Sengliang (Sengliang) says, 'The Bodhisattva has three positions. Attaining non-outflow in the first ground is the position of the mind. Non-outflow in the eighth ground is the position of the body. The tenth ground is the position of the Dharma King. This second reliance clearly has not attained the two positions above the eighth ground.' Fayao says, 'The ten grounds are divided into three abodes. The three abodes are: the six grounds and below, not yet out of the Three Realms, are one abode in the defiled land. The seventh ground is in between two lands, neither pure nor defiled, as one abode. The eighth ground and above, both appearance and mind are exhausted, called the pure land, as one abode.' This second person has not attained the abode above the seventh ground. Sengzong (Sengzong) says, 'The reason for further clarification of the name is that there are three positions of sages, and this person is the second of the four. There is a fear of confusing him with the second of the sage positions, so clarification is necessary. The third person is the second of the sages, which is the third of the four.' Baoliang (Baoliang) says, 'Counting upwards from the second reliance person, the third is the second, and the fourth is the third. Although he has not yet attained this.'
位。而已得受記。登聖無漏也。
第三人者名阿那含(至)是則名為第三人也。
案。僧宗曰。客塵者。以三界外惑為舊。三界內惑為客。以根本為義也。如前品說燈燼。譬后明不還義也。
第四人者名阿羅漢(至)名人中勝為歸依處。
案。慧朗曰。略舉三德。釋羅漢也。斷諸煩惱。釋殺賊也。逮得己利。釋應供也。所作已辦。釋不生也。如序品中所釋也。
迦葉菩薩白佛言世尊(至)亦無敬念而作依止。
案。道生曰。執無常者。必畏常說。如必畏者。四依出化。則成魔矣。僧亮曰。第二說須依者之相也。常說依法不依人。今舍法依人。懼魔道亂真。故下引成經證。魔為亂未。若能依法者。不須依人也。僧宗曰。將明惡世魔以壞亂。要須四依降其方法先假為依之辭耳。就降魔文中。可有五翻。第一引瞿師羅經為難。第二譬明聲聞須依菩薩也。第三明菩薩由有經力故解降魔。第四明魔於二乘心無所畏。唯四依人力能降之耳。第五明聲聞于外魔生怖畏也。此即第一引經為難也。謂瞿師羅。是須陀洹人。尚不免為魔所壞。況餘人耶。下以銜物堅持。喻須陀洹。理當不為魔之所亂。一往于形儀之中。不能不惑耳。
佛言善男子於我所說(至)如是作已長夜受樂。
案。
【現代漢語翻譯】 現代漢語譯本： 位，並且已經得到授記，登上了聖者的無漏境界。
第三種人稱為阿那含（Anāgāmin，不還果），這就是所謂的第三種人。
按：僧宗說，客塵指的是，以三界之外的迷惑為舊有的，三界之內的迷惑為客居的，以根本為意義。如同前面一品所說的燈燼，比喻後面的不再返回之義。
第四種人稱為阿羅漢（Arhat，應供），是人中最殊勝的，是歸依之處。
按：慧朗說，簡略地舉出三種功德，解釋阿羅漢的含義。『斷諸煩惱』，解釋『殺賊』的含義。『逮得己利』，解釋『應供』的含義。『所作已辦』，解釋『不生』的含義。如同序品中所解釋的那樣。
迦葉（Kāśyapa）菩薩對佛說：『世尊，』一直到『也沒有恭敬的念頭而作為依靠。』
按：道生說，執著于無常的人，必定畏懼常的說法。如果必定畏懼，四依（catasso nissayas，四種依靠）出現變化，那就成了魔了。僧亮說，第二段是說必須依靠的人的相狀。常說依法不依人，現在捨棄法而依靠人，擔心魔道擾亂真理，所以下面引用成經來證明。魔是擾亂未來的。如果能夠依法，就不需要依靠人。僧宗說，將要說明惡世的魔會破壞擾亂，必須要用四依來降伏他們的方法，先假裝成依靠的言辭。就降伏魔的文中，可能有五種解釋。第一種是引用瞿師羅（Ghosila）經來發難。第二種是譬喻說明聲聞（Śrāvaka）必須依靠菩薩（Bodhisattva）。第三種是說明菩薩因為有經典的力量，所以能夠降伏魔。第四種是說明魔對於二乘（Śrāvakayāna and Pratyekabuddhayāna）的心中沒有什麼畏懼，只有四依的力量能夠降伏他們。第五種是說明聲聞對於外面的魔產生怖畏。這也就是第一種引用經典來發難。說瞿師羅，是須陀洹（Srotāpanna，入流果）人，尚且不能免於被魔所破壞，更何況其他人呢。下面用口銜著東西堅持，比喻須陀洹，理應不被魔所擾亂。只是在形儀之中，不能不被迷惑罷了。
佛說：『善男子，對於我所說的，』一直到『這樣做了之後，長夜安樂。』
按：
【English Translation】 English version: position and has already received the prediction of enlightenment, ascending to the undefiled realm of the saints.
The third type of person is called Anāgāmin (Non-Returner), and this is what is called the third type of person.
Note: The monk Zong said that 'adventitious dust' refers to the afflictions outside the Three Realms as old, and the afflictions within the Three Realms as transient, with the fundamental meaning. Just like the extinguished lamp mentioned in the previous chapter, it is a metaphor for the meaning of not returning.
The fourth type of person is called Arhat (Worthy One), who is the most excellent among people and is a place of refuge.
Note: Hui Lang said that the three virtues are briefly mentioned to explain the meaning of Arhat. 'Cutting off all afflictions' explains the meaning of 'killing thieves.' 'Attaining one's own benefit' explains the meaning of 'worthy of offerings.' 'What needs to be done has been done' explains the meaning of 'no rebirth.' Just as explained in the introductory chapter.
Kāśyapa Bodhisattva said to the Buddha, 'World Honored One,' ... up to 'nor do they have respectful thoughts to rely on.'
Note: Dao Sheng said that those who are attached to impermanence will surely fear the teaching of permanence. If they are bound to fear, and the Four Reliances (catasso nissayas) are changed, then they will become demons. The monk Liang said that the second section speaks of the characteristics of those who must rely on something. It is often said to rely on the Dharma, not on people. Now, abandoning the Dharma and relying on people, fearing that the demonic path will disturb the truth, so the following quotes from the completed scriptures to prove it. Demons are disturbing the future. If one can rely on the Dharma, there is no need to rely on people. The monk Zong said that to explain how demons in the evil age will destroy and disturb, it is necessary to use the Four Reliances to subdue their methods, first pretending to rely on words. Regarding the text on subduing demons, there may be five interpretations. The first is to cite the Ghosila Sutra to raise difficulties. The second is to use a metaphor to explain that Śrāvakas (Hearers) must rely on Bodhisattvas. The third is to explain that Bodhisattvas can subdue demons because they have the power of the scriptures. The fourth is to explain that demons have no fear in the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), only the power of the Four Reliances can subdue them. The fifth is to explain that Śrāvakas are afraid of external demons. This is the first citation of the scriptures to raise difficulties. It is said that Ghosila, as a Srotāpanna (Stream-Enterer), could not avoid being destroyed by demons, let alone others. The following uses holding something in the mouth to persevere, as a metaphor for Srotāpanna, who should not be disturbed by demons. It is just that in the form and appearance, one cannot help but be confused.
The Buddha said, 'Good man, regarding what I have said,' ... up to 'Having done this, they will enjoy happiness for a long night.'
Note:
道生曰。此明說常有真有偽。不可其不信也。僧亮曰。依經法以撿實。則知說者之善惡也。智秀曰。次明世間應須依此四人。受降魔之法也。迦葉前後。凡作兩翻難。第一謂魔能現作佛像。真之與偽。何由可分。今此答中有兩意。此即第一。且一往許令分善惡也。
善男子譬如偷狗夜入人舍(至)如彼偷狗更不復還。
案。僧宗曰。魔譬狗也。夫狗欲為盜。必見其外。無守護之人。內有昏夜之闇。是以得入。魔亦如是。外無善友知識。內有無明䨱心。魔得為亂也。聞慧甚卑。喻之婢。使以微明之中。撿魔虛實。以五系之力。魔即去矣。智秀曰。勸行者。以理撿魔。即是撿魔之方也。
迦葉白佛言世尊(至)所可言說未必可信。
案。僧宗曰。此問意。明四依無益。何者。若力能降魔者。則不假四依。若不能降。則形儀相亂。云何可尋。智秀曰。此第二翻難。
佛言迦葉善男子如我所說亦復如是非為不爾。
案。僧亮曰。答意云。若菩薩者。非為不爾。我為聲聞。故說降魔。以聲聞未習大乘故。須依也。依四依故。得降魔之法耳。智秀曰。答有二意。此第一。且一往許之。明審能降魔。實能近涅槃也。
善男子我為聲聞有肉眼者(至)如此佛乘最上最勝。
案。僧亮
【現代漢語翻譯】 現代漢語譯本： 道生說：『這明確說明了常有（Nitya，永恒）有真有假，不能不相信啊。』僧亮說：『依據經書的教法來檢驗真實情況，就能知道說法者是善是惡了。』智秀說：『接下來闡明世間應該依仗這四種人，接受降伏魔障的方法。』迦葉（Kasyapa，佛陀的弟子）前後，總共提出了兩次詰難。第一次是說魔能顯現化作佛像，真的和假的，如何能夠分辨？現在這段回答中有兩層意思，這是第一層。姑且先允許可以分辨善惡。
『善男子，譬如偷狗的人夜晚進入別人家舍（到）如同那偷狗的人不再回來。』
按：僧宗說：『魔比喻為狗。狗想要行竊，必定看到外面沒有守護的人，裡面有昏暗的夜晚，因此才能進入。魔也是這樣，外面沒有善良的朋友和知識，內心有無明和躁動的心，魔才能作亂。』聞慧非常卑微，比喻為婢女，用來在微弱的光明中，檢查魔的虛實。用五系的力量，魔就離開了。智秀說：『勸導修行者，用理智來檢查魔，這就是檢查魔的方法。』
迦葉（Kasyapa，佛陀的弟子）稟告佛說：『世尊（Bhagavan，佛陀的稱號）……所說的話未必可信。』
按：僧宗說：『這段提問的意思是，說明四依（catuḥpratisaraṇa，四種依靠）沒有益處。為什麼呢？如果力量能夠降伏魔障，那麼就不需要四依。如果不能降伏，那麼形貌儀態相互混淆，如何能夠尋找到呢？』智秀說：『這是第二次詰難。』
佛說：『迦葉（Kasyapa，佛陀的弟子），善男子，如我所說也是這樣，不是不如此。』
按：僧亮說：『回答的意思是說，如果是菩薩，就不是不如此。我是為聲聞（Śrāvaka，聽聞佛法而修行的弟子）說的，所以說降伏魔障。因為聲聞還沒有學習大乘佛法，所以需要依靠四依。依靠四依的緣故，才能得到降伏魔障的方法啊。』智秀說：『回答有兩層意思，這是第一層。姑且先允許這樣，明白審察能夠降伏魔障，實際上能夠接近涅槃（Nirvana，寂滅）。』
『善男子，我為有肉眼的聲聞（Śrāvaka，聽聞佛法而修行的弟子）（到）如此佛乘（Buddhayāna，成佛的教法）最上最殊勝。』
按：僧亮
【English Translation】 English version: Dao Sheng said, 'This clearly states that Nitya (eternal) has both truth and falsehood, and one cannot disbelieve it.' Seng Liang said, 'By examining reality according to the teachings of the scriptures, one can know whether the speaker is good or evil.' Zhi Xiu said, 'Next, it explains that the world should rely on these four types of people to receive the method of subduing demons.' Kasyapa (Kasyapa, Buddha's disciple) raised two challenges in total, before and after. The first was that demons can manifest as Buddha images, so how can one distinguish between the true and the false? There are two meanings in this answer, and this is the first. Let's allow, for the moment, that good and evil can be distinguished.
'Good man, it is like a dog thief entering someone's house at night (to) like that dog thief never returning.'
Note: Seng Zong said, 'The demon is likened to a dog. If a dog wants to steal, it must see that there are no guards outside and that there is darkness inside, so it can enter. The demon is also like this: without good friends and knowledge outside, and with ignorance and restlessness in the heart, the demon can cause trouble.' Hearing and wisdom are very humble, likened to a maidservant, used to examine the truth and falsehood of demons in dim light. With the power of the five bonds, the demon will leave. Zhi Xiu said, 'Advise practitioners to examine demons with reason, which is the method of examining demons.'
Kasyapa (Kasyapa, Buddha's disciple) said to the Buddha, 'Bhagavan (Bhagavan, the title of the Buddha)... what is said may not be credible.'
Note: Seng Zong said, 'The meaning of this question is to show that the four reliances (catuḥpratisaraṇa, four kinds of reliance) are not beneficial. Why? If one has the power to subdue demons, then one does not need the four reliances. If one cannot subdue them, then the forms and appearances are confused, so how can one find them?' Zhi Xiu said, 'This is the second challenge.'
The Buddha said, 'Kasyapa (Kasyapa, Buddha's disciple), good man, what I have said is also like this, it is not not so.'
Note: Seng Liang said, 'The meaning of the answer is that if it is a Bodhisattva, it is not not so. I am speaking for the Śrāvaka (Śrāvaka, disciples who practice by hearing the Buddha's teachings), so I speak of subduing demons. Because the Śrāvaka have not yet learned the Mahayana Dharma, they need to rely on the four reliances. Because of relying on the four reliances, one can obtain the method of subduing demons.' Zhi Xiu said, 'There are two meanings in the answer, and this is the first. Let's allow it for the moment, that clear examination can subdue demons, and in reality, one can approach Nirvana (Nirvana, extinction).'
'Good man, I am speaking for the Śrāvaka (Śrāvaka, disciples who practice by hearing the Buddha's teachings) who have physical eyes (to) such Buddhayāna (Buddhayāna, the teachings of becoming a Buddha) is the most supreme and most excellent.'
Note: Seng Liang
曰。常理在生死之外。而天眼本以見障外為用。若不能識者。不如肉眼。而能識也。僧宗曰。必能降魔。則不假四依也。我為聲聞故說耳。智秀曰。此下正答問。有三翻。此即第一明應學降魔者。唯是聲聞。非都未涉佛法人也。故須四依也。
善男子譬如有人勇健威猛有怯弱者常來依附。
案。僧亮曰。有四弘誓者。譬勇士。畏生死者。譬怯也。寶亮曰。此下有兩譬。先明佛在世時。佛教聲聞降魔方法。第二惡龍以下。譬佛去後。四依人出。以教聲聞降魔法也。勇者。佛有十力四無畏也。怯者。聲聞也。智秀曰。此答中第二翻。舉四譬。此第一譬也。
其勇健人常教怯者(至)修學槊道長鉤罥索。
案。僧亮曰。譬三修以防惡也。慧朗曰。三慧聞慧如弓。思慧如箭。修慧如𨦫等也。
又復告言夫鬥戰者(至)應自生心作勇健意。
案。僧亮曰。涉生死之險。如履白刃也。當視人天。生怯弱者。生死倒惑無根。譬彼怯弱也。從理生解。有根難動。自譬勇健也。
或時有人無有膽勇(至)不久散壞如彼偷狗。
案。僧亮曰。魔如偷狗。設使詐為佛相。其內無法若見聲聞。不怖畏者。則不能亂。
善男子如來亦爾告諸聲聞(至)愁憂不樂複道而去。
案。智
【現代漢語翻譯】 現代漢語譯本： （智秀問：）常理存在於生死之外，而天眼本來的作用是看到障礙之外的事物。如果天眼不能識別常理，那還不如肉眼。如果能識別，那另當別論。 僧宗說：如果（聲聞）必定能夠降伏魔，那麼就不需要依靠四依（四種依止處，即依法、依義、依智、依了義）。我（佛）為聲聞才這樣說。 智秀說：下面是正式回答問題，有三重含義。這裡是第一重，說明應該學習降伏魔的，只是聲聞，而不是完全沒有接觸佛法的人。所以需要四依。
『善男子，譬如有人勇健威猛，有怯弱者常來依附。』
（僧亮解釋：）有四弘誓（四種廣大的誓願，即眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）的人，譬如勇士。畏懼生死的人，譬如怯懦者。（寶亮解釋：）下面有兩個比喻。先說明佛在世時，佛教導聲聞降伏魔的方法。第二段『惡龍以下』，譬如佛去世后，四依之人出現，用以教導聲聞降伏魔的方法。勇者，指佛具有十力四無畏。怯者，指聲聞。（智秀解釋：）這是回答中的第二重含義，舉了四個比喻，這是第一個比喻。
『其勇健人常教怯者（至）修學槊道長鉤罥索。』
（僧亮解釋：）譬如通過聞、思、修三慧來防禦邪惡。（慧朗解釋：）三慧中，聞慧如弓，思慧如箭，修慧如鎧甲等。
『又復告言夫鬥戰者（至）應自生心作勇健意。』
（僧亮解釋：）涉入生死的險境，如同走在刀刃上。應當看待人天，產生怯弱者，生死的顛倒迷惑沒有根基，譬如那些怯弱者。從道理上產生理解，有根基難以動搖，自己譬如勇健者。
『或時有人無有膽勇（至）不久散壞如彼偷狗。』
（僧亮解釋：）魔如同偷狗。即使它偽裝成佛的樣子，其內心沒有佛法，如果見到聲聞，不感到害怕，就不能擾亂聲聞。
『善男子，如來亦爾告諸聲聞（至）愁憂不樂複道而去。』
（智秀解釋：）
【English Translation】 English version: (Zhi Xiu asked:) 'The constant principle (Chang Li) exists outside of birth and death, and the purpose of the heavenly eye (Tian Yan) is to see beyond obstacles. If the heavenly eye cannot recognize the constant principle, it is not as good as the physical eye. If it can recognize it, then that's another matter.' Sengzong said: 'If (the Shravaka) can certainly subdue the demons, then he does not need to rely on the four reliances (Si Yi, the four supports: Dharma, meaning, wisdom, and definitive meaning). I (the Buddha) say this for the sake of the Shravakas.' Zhi Xiu said: 'The following is the formal answer to the question, with three layers of meaning. This is the first layer, explaining that only the Shravakas should learn to subdue demons, not those who have not touched the Buddha-dharma at all. Therefore, the four reliances are needed.'
'Good man, it is like there is someone brave and mighty, and there are timid people who always come to rely on him.'
(Sengliang explained:) 'Those who have the four great vows (Si Hong Shi, the four vows: to deliver all beings, to end all afflictions, to learn all Dharmas, and to attain supreme Buddhahood) are like brave warriors. Those who fear birth and death are like the timid.' (Baoliang explained:) 'There are two metaphors below. First, it explains the method by which the Buddha taught the Shravakas to subdue demons when he was in the world. The second section, 'Evil dragon and below,' is like the appearance of the people of the four reliances after the Buddha's departure, to teach the Shravakas the method of subduing demons. The brave one refers to the Buddha who has the ten powers and four fearlessnesses. The timid one refers to the Shravakas.' (Zhi Xiu explained:) 'This is the second layer of meaning in the answer, with four metaphors, this is the first metaphor.'
'The brave man often teaches the timid (to) practice the way of the spear, the long hook, and the snare.'
(Sengliang explained:) 'It is like using the three wisdoms (San Hui) of hearing, thinking, and cultivation to defend against evil.' (Hui Lang explained:) 'Among the three wisdoms, the wisdom of hearing is like a bow, the wisdom of thinking is like an arrow, and the wisdom of cultivation is like armor, etc.'
'He also tells them, 'Those who fight (to) should generate courage in their minds.'
(Sengliang explained:) 'Entering the dangerous realm of birth and death is like walking on a blade. One should look at humans and gods, and generate timid people. The inverted delusions of birth and death have no foundation, like those timid people. Generating understanding from reason has a foundation that is difficult to shake, and one likens oneself to a brave person.'
'Sometimes there are people who have no courage (to) and soon scatter and break like a stolen dog.'
(Sengliang explained:) 'The demon is like a stolen dog. Even if it disguises itself as a Buddha, its heart has no Buddha-dharma. If it sees a Shravaka and does not feel fear, it cannot disturb the Shravaka.'
'Good man, the Tathagata is also like this, telling all the Shravakas (to) with sorrow and unhappiness, they return on their way.'
(Zhi Xiu explained:)
秀曰。合譬。
善男子如彼健人不從他習(至)於是事中終不驚畏。
案。僧亮曰。學大乘者。有二事。不須依人。一以積德深厚。二以大乘經力。自能降魔也。此即第一。顯菩薩德行。所以無畏也。
善男子譬如有人得阿竭陀(至)亦能降伏令不復起。
案。僧亮曰。第二譬經力也。
複次善男子譬如有龍(至)或以眼視或以氣噓。
案。僧亮曰。上云學大乘者。能令魔事不起。而佛在道樹下。無魔事。斯言似虛。是故以此一譬。正顯菩薩以降魔之力。攝得聲聞。兼遣此嫌也。龍譬魔。
是故一切師子虎豹(至)或觸其身無不喪命。
案。僧亮曰。譬二乘也。
有善咒者。
案。寶亮曰。譬四依也。
以咒力故。
案。慧朗曰。譬經力也。
能令如是諸惡毒龍(至)柔善調順悉任乘御。
案。寶亮曰。正明四依。以經力故。非唯能降魔。亦能攝二乘也。
如是等獸見彼善咒即便調伏。
案。僧亮曰。蠲出師子等譬。明所以降魔。正為攝取三乘。即是顯昔道樹降魔之本意也。
聲聞緣覺亦復如是(至)不生畏懼之心猶行魔業。
案。慧朗曰。合諸獸畏龍。龍無所畏也。
學大乘者亦復如是(
【現代漢語翻譯】 現代漢語譯本 秀曰：用譬喻來說明。
『善男子，就像一個身強體健的人，不向他人學習（也能做到），對於這些事情，最終不會感到驚慌畏懼。』
按：僧亮說：『學習大乘佛法的人，有兩件事不需要依靠他人。一是積累的功德深厚，二是憑藉大乘經典的威力，自然能夠降伏魔障。』 這就是第一點，彰顯菩薩的德行，所以無所畏懼。
『善男子，譬如有人得到了阿伽陀（萬應靈藥），（就能祛除一切毒），也能降伏毒物，使它們不再復發。』
按：僧亮說：『第二譬喻是經典的威力。』
『複次，善男子，譬如有一條龍，（具有強大的威力），或者用眼睛注視，或者用氣息噴吐（就能制服其他動物）。』
按：僧亮說：『前面說學習大乘佛法的人，能使魔事不起。而佛陀在菩提樹下，沒有魔事發生，這話聽起來似乎是虛假的。所以用這個譬喻，正是爲了彰顯菩薩降伏魔障的力量，從而攝受聲聞乘，也消除這種疑慮。』 龍比喻魔。
『所以，一切獅子、老虎、豹子（見到龍），或者被龍的眼睛注視，或者被龍的氣息噴到，沒有不喪命的。』
按：僧亮說：『比喻二乘（聲聞乘和緣覺乘）。』
『有善於持咒的人。』
按：寶亮說：『比喻四依（依法、依義、依智、依了義）。』
『憑藉咒語的力量。』
按：慧朗說：『比喻經典的威力。』
『能夠使這些惡毒的龍（變得）柔順調和，完全聽從駕馭。』
按：寶亮說：『正是說明四依，憑藉經典的威力，不僅能夠降伏魔障，也能攝受二乘。』
『像這樣的野獸，見到善於持咒的人，立刻就被調伏。』
按：僧亮說：『去除獅子等譬喻，說明降伏魔障的原因，正是爲了攝取三乘（聲聞乘、緣覺乘、菩薩乘），也就是彰顯過去在菩提樹下降伏魔障的本意。』
『聲聞乘、緣覺乘也是這樣，（見到大乘菩薩）不生畏懼之心，仍然修行魔業。』
按：慧朗說：『比喻各種野獸畏懼龍，而龍無所畏懼。』
『學習大乘佛法的人也是這樣，（不畏懼魔事）。』
【English Translation】 English version Xiu said: 'Let's use a metaphor.'
'Good man, just like a strong and healthy person who does not learn from others (can still do it), in these matters, he will ultimately not feel panic or fear.'
Note: Sengliang said: 'Those who study the Mahayana (Great Vehicle) Buddhism, there are two things that do not need to rely on others. One is the deep accumulation of merit, and the other is the power of the Mahayana scriptures, which can naturally subdue demons.' This is the first point, highlighting the virtues of the Bodhisattva, so he is fearless.
'Good man, it is like someone who obtains the Agada (panacea), (can remove all poisons), and can also subdue poisonous creatures, preventing them from recurring.'
Note: Sengliang said: 'The second metaphor is the power of the scriptures.'
'Furthermore, good man, it is like a dragon (possessing great power), either gazing with its eyes or exhaling its breath (can subdue other animals).'
Note: Sengliang said: 'Earlier it was said that those who study Mahayana Buddhism can prevent demonic events from arising. But the Buddha under the Bodhi tree, there were no demonic events, this sounds like a falsehood. Therefore, this metaphor is precisely to highlight the power of the Bodhisattva to subdue demons, thereby embracing the Sravaka Vehicle (Vehicle of the Hearers), and also dispelling this doubt.' The dragon is a metaphor for demons.
'Therefore, all lions, tigers, leopards (seeing the dragon), either being gazed upon by the dragon's eyes or being touched by the dragon's breath, none do not lose their lives.'
Note: Sengliang said: 'A metaphor for the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle).'
'There are those who are skilled in holding mantras.'
Note: Baoliang said: 'A metaphor for the Four Reliances (relying on the Dharma, relying on the meaning, relying on wisdom, relying on the definitive meaning).'
'Relying on the power of the mantra.'
Note: Huilang said: 'A metaphor for the power of the scriptures.'
'Able to make these evil and poisonous dragons (become) gentle and harmonious, completely obedient to control.'
Note: Baoliang said: 'It precisely explains the Four Reliances, relying on the power of the scriptures, not only can subdue demons, but also can embrace the Two Vehicles.'
'Such beasts, seeing those skilled in holding mantras, are immediately subdued.'
Note: Sengliang said: 'Removing the metaphors of lions, etc., explaining the reason for subduing demons, is precisely to embrace the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), which is to highlight the original intention of subduing demons under the Bodhi tree in the past.'
'The Sravaka Vehicle and Pratyekabuddha Vehicle are also like this, (seeing the Mahayana Bodhisattva) do not give rise to fear, and still practice demonic deeds.'
Note: Huilang said: 'A metaphor for various beasts fearing the dragon, while the dragon is fearless.'
'Those who study Mahayana Buddhism are also like this, (not fearing demonic events).'
至)因為廣說種種妙法。
案。慧朗曰。如彼咒者。所以降龍。為調伏諸獸故也。
聲聞緣覺見調魔已(至)正法之中而作障礙。
案。慧朗曰。如彼諸獸見龍降故。所以調伏也。
複次善男子聲聞緣覺(至)百千億劫不墮惡道。
案。智秀曰。第三翻。結上旨也。明聲聞所以應依大乘經。學大乘者。實為可貴也。
爾時佛告迦葉菩薩(至)是大涅解微妙經典。
案。僧亮曰。第三辨流通時。及處所也。我涅槃後者即是時也。當有誹謗者。即是處所也。
迦葉菩薩復白佛言(至)當能拔濟是謗法者。
案。智秀曰。問有二意。第一問滅后幾時。當有誹謗。第二問何等人。能為作救護。欲顯四依人也。
佛告迦葉善男子(至)然後乃當隱沒于地。
案。僧亮曰。行之為顯。不行為隱。非為都沒也。僧宗曰。佛滅度后。正法有五百年。像法亦五百年。今言四十年者。據正法中。佛初涅槃后也。寶亮曰。佛在世凡五十年說法。若與佛同年者已過。其有中年受道者。佛雖涅槃。而此一時人輩。能為流通。正可四十年也。此輩復去。爾後法教理。就訛替也。
善男子譬如甘蔗稻米石蜜(至)皆言是味味中第一。
案。僧亮曰。為行經者。作譬
【現代漢語翻譯】 現代漢語譯本：因為廣泛宣說種種微妙的佛法。
案：慧朗說：『就像那些咒師，之所以要降伏龍，是爲了調伏各種野獸的緣故。』
聲聞乘和緣覺乘的修行者，見到（菩薩）已經調伏了魔（眾）之後，（乃至）在正法之中製造障礙。
案：慧朗說：『就像那些野獸見到龍被降伏，所以才被調伏。』
再次，善男子，聲聞乘和緣覺乘的修行者，（乃至）在百千億劫中不會墮入惡道。
案：智秀說：『這是第三次，總結上面的旨意。說明聲聞乘的修行者應該依據大乘經典。學習大乘佛法的人，實在是可貴的。』
這時，佛告訴迦葉菩薩（Mahākāśyapa Bodhisattva）（乃至）這是大涅槃（Mahāparinirvāṇa）微妙的經典。
案：僧亮說：『這是第三個部分，辨別流通的時間和處所。我涅槃之後，就是時間。當有誹謗者，就是處所。』
迦葉菩薩（Mahākāśyapa Bodhisattva）再次對佛說：（乃至）應當能夠救拔這些誹謗佛法的人。
案：智秀說：『提問有兩個用意。第一問：滅度后多久，當有誹謗？第二問：什麼樣的人，能夠為他們作救護？想要彰顯四依之人。』
佛告訴迦葉（Kaśyapa），善男子，（乃至）然後才應當隱沒于地。
案：僧亮說：『行持就是顯現，不行為就是隱沒，不是完全消失。』僧宗說：『佛滅度后，正法有五百年，像法也有五百年。現在說四十年，是根據正法中，佛初涅槃后而言。』寶亮說：『佛在世凡五十年說法。如果與佛同年紀的人已經過世，那些中年受道的人，佛雖然涅槃，而這一時的人們，能夠為之流通，大概有四十年。這輩人離去後，佛法教理，就訛誤衰退了。』
善男子，譬如甘蔗、稻米、石蜜（乃至）都說是味道中第一。
案：僧亮說：『為行經的人，作譬喻。』
【English Translation】 English version: Because of extensively expounding various wonderful Dharmas.
Note: Huilang said: 'Like those mantra masters, the reason for subduing dragons is to tame various beasts.'
The practitioners of the Śrāvakayāna (Voice-hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle), seeing that (the Bodhisattva) has already subdued the demons (and others), (even) create obstacles within the True Dharma.
Note: Huilang said: 'Like those beasts, seeing that the dragon has been subdued, they are therefore tamed.'
Again, good man, the practitioners of the Śrāvakayāna (Voice-hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle), (even) will not fall into evil paths for hundreds of thousands of billions of kalpas (aeons).
Note: Zhixiu said: 'This is the third time, summarizing the above meaning. It explains that practitioners of the Śrāvakayāna (Voice-hearer Vehicle) should rely on the Mahāyāna (Great Vehicle) sutras. Those who study the Mahāyāna (Great Vehicle) Dharma are truly valuable.'
At this time, the Buddha told the Bodhisattva Mahākāśyapa (Mahākāśyapa Bodhisattva), (even) this is the wonderful classic of the Great Nirvāṇa (Mahāparinirvāṇa).
Note: Sengliang said: 'This is the third part, distinguishing the time and place of circulation. After my Nirvāṇa, that is the time. When there are slanderers, that is the place.'
The Bodhisattva Mahākāśyapa (Mahākāśyapa Bodhisattva) again said to the Buddha: (even) they should be able to rescue those who slander the Dharma.
Note: Zhixiu said: 'The question has two intentions. First, how long after the extinction will there be slander? Second, what kind of people can provide protection for them? It is intended to highlight the four kinds of people to rely on.'
The Buddha told Kaśyapa (Kaśyapa), good man, (even) then it should disappear into the earth.
Note: Sengliang said: 'Practice is manifestation, non-practice is concealment, not complete disappearance.' Sengzong said: 'After the Buddha's extinction, the True Dharma lasts for five hundred years, and the Semblance Dharma also lasts for five hundred years. The current statement of forty years is based on the True Dharma, after the Buddha's initial Nirvāṇa.' Baoliang said: 'The Buddha preached the Dharma for fifty years during his lifetime. If those who were the same age as the Buddha have already passed away, those who received the Way in middle age, although the Buddha has entered Nirvāṇa, these people of this time can circulate it, probably for forty years. After these people leave, the teachings and principles of the Dharma will become corrupted and decline.'
Good man, for example, sugarcane, rice, rock candy (even) all say it is the best of all flavors.
Note: Sengliang said: 'Making an analogy for those who practice the sutra.'
也。僧宗曰。中有三譬。初譬明不假四依人。次譬明小乘者。不須四依人。后譬明是四依人。后譬明行大乘者。已自流通。何待弘化耶。
或復有人純食粟米(至)我所食者最為第一。
案。僧亮曰。譬不行者也。僧宗曰。此人執固弘通者。終不入也。
是薄福人受業報故(至)如彼福人食于粳糧。
案。慧朗曰。舉二譬。以合行不行之處。
善男子譬如有王居在深山(至)懼其有盡唯食粟稗。
案。僧亮曰。煩惱累多。大乘心弱。譬之險難也。慈悲既少也。不能弘通。譬惜粳糧懼盡不食也。但說小乘。資益至寡。譬唯食粟稗也。僧宗曰。深山險難者。譬弘通之道。非無其路。而崎嶇難入也。非無大乘經典。秘而不傳。譬貪惜不食也。寶亮曰。小乘化主。譬彼王也。愚癡障重。譬深山也。雖有大乘經典。其味深玄。非己所解。譬之難得。復恐非理。譬懼其有盡。
有異國王聞而愍之(至)令我得是希有之味。
案。僧宗曰。四依菩薩。乃廣寫大乘經典。流通彼處。一時從化。譬舉國共食也。寶亮曰。四依菩薩。赴彼所感。以譬愍之也。躬自弘通。喻如車載也。
善男子是四種人亦復如是(至)因王力故得希有食。
案。寶亮曰。合譬也。明曏者小乘。
【現代漢語翻譯】 現代漢語譯本： 也。僧宗說：『其中有三個比喻。第一個比喻說明不需要依靠四依（siyi，四種依靠：比丘依靠衣服、飲食、臥具、醫藥）的人。第二個比喻說明小乘修行者不需要依靠四依的人。第三個比喻說明是四依的人。』後面的比喻說明修行大乘的人，已經自然流通佛法，何必等待弘揚教化呢？
『或者又有人只吃小米（至）認為我所吃的食物最為第一。』
僧亮評論說：『這是比喻不行大乘法的人。』僧宗說：『這種人執著固守，弘揚大乘佛法的人，最終也無法進入。』
『這是薄福之人承受業報的緣故（至）如同那些有福之人食用粳米。』
慧朗評論說：『舉出兩個比喻，來對應修行和不修行大乘佛法的情況。』
『善男子，譬如有一位國王居住在深山之中（至）害怕粳米有吃完的時候，只吃小米和稗子。』
僧亮評論說：『煩惱纏繞太多，大乘之心薄弱，比喻處境險峻困難。慈悲心少，不能弘揚大乘佛法，比喻吝惜粳米，害怕吃完而不吃。只說小乘佛法，所能資助的利益極少，比喻只吃小米和稗子。』僧宗說：『深山險峻困難，比喻弘揚大乘佛法的道路，並非沒有路，而是崎嶇難行。並非沒有大乘經典，而是秘而不傳，比喻貪婪吝惜而不食用。』寶亮說：『小乘教法的教主，比喻那位國王。愚癡的障礙深重，比喻深山。雖然有大乘經典，但其味道深奧玄妙，不是自己所能理解的，比喻難以得到。又害怕不合道理，比喻害怕粳米有吃完的時候。』
『有別的國王聽說了這件事，憐憫他（至）使我得到這稀有美味。』
僧宗說：『四依菩薩（siyi pusa，依靠四種資具的菩薩）於是廣泛抄寫大乘經典，流通到那個地方，一時之間所有人都接受教化，比喻舉國上下共同食用粳米。』寶亮說：『四依菩薩應眾生的感應而前往，用以比喻憐憫。親自弘揚佛法，比喻用車輛運載。』
『善男子，這四種人也同樣如此（至）因為國王的力量，才得到稀有的食物。』
寶亮說：『這是合攏比喻。說明先前的小乘修行者。
【English Translation】 English version: Also. Monk Zong said: 'There are three metaphors in it. The first metaphor explains those who do not need to rely on the Four Supports (siyi, four supports: monks rely on clothing, food, bedding, and medicine). The second metaphor explains that the practitioners of the Hinayana do not need to rely on the Four Supports. The last metaphor explains those who are the Four Supports.' The last metaphor explains that those who practice Mahayana have already naturally circulated the Dharma, so why wait for propagation and edification?
'Or someone only eats millet (to) considers what I eat to be the best.'
Monk Liang commented: 'This is a metaphor for those who do not practice Mahayana.' Monk Zong said: 'This person is stubborn and conservative, and those who promote Mahayana Buddhism will ultimately not be able to enter.'
'This is because people with little merit receive karmic retribution (to) like those blessed people who eat japonica rice.'
Hui Lang commented: 'Give two metaphors to correspond to the situation of practicing and not practicing Mahayana Buddhism.'
'Good man, it is like a king living in a deep mountain (to) fearing that the japonica rice will run out, he only eats millet and barnyard grass.'
Monk Liang commented: 'Too many entanglements of afflictions, the Mahayana mind is weak, which is a metaphor for the dangerous and difficult situation. Little compassion, unable to promote Mahayana Buddhism, is a metaphor for being stingy with japonica rice, fearing that it will run out and not eating it. Only speaking of Hinayana Buddhism, the benefits that can be provided are extremely small, which is a metaphor for only eating millet and barnyard grass.' Monk Zong said: 'The deep mountain is dangerous and difficult, which is a metaphor for the path of promoting Mahayana Buddhism. It is not that there is no road, but it is rugged and difficult to enter. It is not that there are no Mahayana scriptures, but they are kept secret and not transmitted, which is a metaphor for being greedy and stingy and not eating them.' Bao Liang said: 'The leader of Hinayana teachings is a metaphor for that king. The obstacles of ignorance are heavy, which is a metaphor for the deep mountain. Although there are Mahayana scriptures, their taste is profound and mysterious, which is not something he can understand, which is a metaphor for being difficult to obtain. And fearing that it is unreasonable, which is a metaphor for fearing that the japonica rice will run out.'
'Another king heard about this and had compassion for him (to) so that I can obtain this rare and delicious taste.'
Monk Zong said: 'The Four Support Bodhisattvas (siyi pusa, Bodhisattvas who rely on the four kinds of requisites) then widely copied the Mahayana scriptures and circulated them to that place. For a time, everyone accepted the teachings, which is a metaphor for the whole country eating japonica rice together.' Bao Liang said: 'The Four Support Bodhisattvas went to respond to the sentient beings' feelings, which is used as a metaphor for compassion. Personally promoting the Dharma is like transporting it by vehicle.'
'Good man, these four kinds of people are also like this (to) because of the king's power, they can obtain rare food.'
Bao Liang said: 'This is a combined metaphor. It explains the previous Hinayana practitioners.'
深山王者。受四依化。亦遂成菩薩也。仍復廣說。昔為小乘。不肯在眾。共受持者。止為名聞利養故也。下列五句。一以利養。二為稱譽。三為解法。即是欲勝他故。四為依止。要人歸附也。五為貿易。其餘經者。須更博悉。然後乃與。皆是障法因緣。自非四依。云何能化耶。
又善男子是大涅槃(至)大乘經典甚深義故。
案。寶亮曰。經所流佈。在地則地貴。在人則人尊也。若不爾。以五陰法。如地人是法上之假名也。因此法以成人。人法悉是金剛。
迦葉菩薩白佛言世尊(至)卻後久近復當還出。
案。僧亮曰。第四段。說四依植遠近也。遠者為師。近者為弟子。示功德之淺深。勸人修習也。僧宗曰。向以深山險難為譬。是知流通之日時處皆難。自非樹德深厚。豈能宣化。今辨四依師。從修德之久近也。
佛言善男子若我正法(至)于閻浮提雨大法雨。
案。道生曰。法理湛然。有何興何沒。但行之則盛。不行則衰耳。僧宗曰。前出四十年是正法五百年初四十年。已一過流佈。今明正法將終。餘八十年。此四十年正法將盡。復一興盛也。若二時既過。惡法增長。非德不傳。非因不樹。欲令時眾慕道修因也。僧亮曰。佛般涅槃。四十年後。爾來四依之人。更互為化。凡三百
【現代漢語翻譯】 現代漢語譯本： 深山中的修行者，接受四依（四種依靠：法、義、人、時）的教化，也能成就菩薩。進一步廣泛地說，過去修習小乘時，不肯與大眾一起受持，只是爲了名聞利養的緣故。下面列舉五種情況：一是為利養，二是為稱譽，三是爲了講解佛法，實際上是想勝過他人。四是爲了依止，想要別人歸附自己。五是爲了貿易，對於其他的經典，需要更加廣泛深入地瞭解，然後才肯傳授。這些都是障礙佛法的因緣。如果不是依靠四依，怎麼能夠教化眾生呢？ 又，善男子，這是《大涅槃經》中關於大乘經典甚深義理的闡述。 寶亮的觀點是：經典所流佈的地方，在土地則土地變得尊貴，在人則人變得尊貴。如果不是這樣，以五陰（色、受、想、行、識）之法來看，土地和人只是法上的假名。因為有了這個法才能成就人，人和法都是金剛不壞的。 迦葉菩薩問佛說：世尊，（四依之法）經過很久之後還會再次出現嗎？ 僧亮的觀點是：第四段，講述四依的建立有遠近之分。遠的是老師，近的是弟子，顯示功德的深淺，勸人修習。僧宗的觀點是：之前用深山險峻來比喻，是說流通佛法的時機和地點都很困難。如果不是樹立深厚的德行，怎麼能夠宣揚教化？現在辨明四依的老師，是從修德時間的長短來區分的。 佛說：善男子，如果我的正法（佛陀正確的教法）將要滅盡，在閻浮提（我們所居住的這個世界）降下大法雨（比喻佛法廣為流傳）。 道生的觀點是：法理是湛然不動的，哪裡有什麼興盛和衰敗？只是實行它就興盛，不實行它就衰敗罷了。僧宗的觀點是：前面說的四十年是正法五百年最初的四十年，已經經歷過一次流佈。現在說明正法將要終結，剩餘的八十年，這四十年正法將要滅盡，又一次興盛。如果這兩個時期過去，惡法增長，不是有德行的人就不會傳授，不是有因緣的人就不會種植善根。想要讓當時的眾人仰慕佛道，修習善因。僧亮的觀點是：佛陀般涅槃（佛陀的逝世）四十年後，從那時起，四依之人互相教化，總共三百年。
【English Translation】 English version: A practitioner in the deep mountains, who receives the teachings of the Four Reliances (four kinds of reliance: Dharma, meaning, person, and time), can also become a Bodhisattva. To elaborate further, in the past, when practicing Hinayana, they were unwilling to uphold the teachings together with the community, solely for the sake of fame and gain. The following five points are listed: first, for gain; second, for praise; third, for explaining the Dharma, actually wanting to surpass others; fourth, for reliance, wanting others to submit to oneself; fifth, for trade, requiring a more extensive and in-depth understanding of other scriptures before being willing to impart them. These are all causes that obstruct the Dharma. If not relying on the Four Reliances, how can one educate sentient beings? Furthermore, O good man, this is an explanation of the profound meaning of the Mahayana scriptures in the 'Nirvana Sutra'. Bao Liang's view is: Where the scriptures are disseminated, the land becomes noble if it's on land, and the person becomes venerable if it's in a person. If not, considering the Five Skandhas (form, feeling, perception, mental formations, consciousness), land and people are merely provisional names on the Dharma. Because of this Dharma, people can be accomplished, and both people and Dharma are indestructible like diamond. Kasyapa Bodhisattva asked the Buddha: 'World Honored One, after a long time, will (the Four Reliances) appear again?' Seng Liang's view is: The fourth section discusses the establishment of the Four Reliances, which has near and far distinctions. The distant one is the teacher, and the near one is the disciple, showing the depth of merit and encouraging people to practice. Seng Zong's view is: Previously, the steepness of the deep mountains was used as a metaphor, indicating that the timing and location for disseminating the Dharma are difficult. If one does not establish profound virtue, how can one propagate teachings? Now, distinguishing the teachers of the Four Reliances is based on the length of time of cultivating virtue. The Buddha said: 'O good man, if my True Dharma (the Buddha's correct teachings) is about to perish, a great rain of Dharma (a metaphor for the widespread dissemination of the Dharma) will fall in Jambudvipa (the world we live in).' Dao Sheng's view is: The principle of Dharma is serene and unchanging, so where is there any rise or fall? It is only that practicing it leads to prosperity, and not practicing it leads to decline. Seng Zong's view is: The forty years mentioned earlier are the first forty years of the five hundred years of the True Dharma, which has already experienced one dissemination. Now it is explained that the True Dharma is about to end, with the remaining eighty years, these forty years the True Dharma will be exhausted, and there will be another prosperity. If these two periods pass, evil Dharma will increase, and those without virtue will not transmit it, and those without causes will not plant good roots. It is desired to make the people of that time admire the Buddha's path and cultivate good causes. Seng Liang's view is: Forty years after the Buddha's Parinirvana (the Buddha's passing away), from that time on, the people of the Four Reliances taught each other, for a total of three hundred years.
八十年。信受四依也。並前四十年。合為四百二十年。正法唯餘八十年在。而四十年中。經法尚流行。四十年後。稍近像末。不復流通。所以爾者。此一時人。盡為四依所化。皆能受持此經。過是以後。於時滅度盡。無復有流通。故言沒于地也。
迦葉菩薩復白佛言(至)阿耨多羅三藐三菩提心。
案。寶亮曰。從此下第四段。明四依人。修因久近。
爾時佛贊迦葉善哉善哉(至)如是經與不生誹謗。
案。僧亮曰。此下辨初依人。具煩惱性者之因也。經言。初地菩薩。供養微塵諸佛。豈當止八恒沙。便具十地。但說初依功德如此。餘三人不復待言也。性地解地。有三種慧。謂聞思修也。是有漏功德。各有三品。熙連河沙得下下聞慧。第八恒河得上上修慧。是為九品。有漏慧滿。過是得無漏。入初地也。未來護法之人。供養八恒河沙。始能宣說。恐有退者。以此勸之也。僧宗曰。此中出兩家之因。從熙連訖二恒河。是聽者之因也。從三河至八河。是說者之因。
善男子若有眾生於一恒河(至)不能為人分別廣說。
案。智秀曰。聞慧中品也。前供養熙連河沙。得下品聞慧。唯能不生誹謗。今云愛樂是典也。
善男子若有眾生於二恒河(至)亦復不能為人廣說。
案
【現代漢語翻譯】 八十年。是信奉和修持四依（依法、依義、依智、依識）之人存在的時期。加上之前的四十年，總共四百二十年。正法時期只剩下八十年。在這四十年中，佛經教法仍然流行。四十年後，逐漸接近像法末期，不再流通。原因在於，這一時期的人們，都被四依所教化，都能接受和奉持這部經典。過了這個時期以後，這些人逐漸滅度，不再有人流通此經，所以說經典『沒于地也』（消失於世間）。
迦葉菩薩再次對佛說：『（至）阿耨多羅三藐三菩提心（無上正等正覺之心）。』
寶亮的註解說：從這裡開始是第四段，說明修持四依的人，修行時間的長短。
這時，佛讚歎迦葉說：『善哉善哉（好啊好啊）！……像這樣的經典不會產生誹謗。』
僧亮的註解說：這裡辨析了第一類依人，即具有煩惱習性的人的修行因緣。經中說，初地菩薩供養微塵數目的諸佛，難道只供養八個恒河沙數目的諸佛，就能具備十地菩薩的功德嗎？這只是說明第一類依人的功德如此之大，其餘三類依人就不再贅述了。性地和解地，有三種智慧，即聞慧、思慧、修慧。這些是有漏功德，各有上中下三品。供養熙連河沙數目的諸佛，得到下下品的聞慧；供養第八個恒河沙數目的諸佛，得到上上品的修慧。這就是九品有漏慧。超過這個程度，就能得到無漏智慧，進入初地菩薩的境界。未來護持佛法的人，供養八個恒河沙數目的諸佛，才能宣說此經，這是爲了勸勉那些可能退轉的人。僧宗說：這裡提出了兩類人的因緣。從熙連河到兩個恒河，是聽法者的因緣；從三個恒河到八個恒河，是說法者的因緣。
『善男子，如果有眾生供養一個恒河沙數目的諸佛……不能為人分別廣泛地解說。』
智秀的註解說：這是聞慧中品。之前供養熙連河沙數目的諸佛，得到下品聞慧，只能做到不生誹謗。現在說愛樂這部經典。
『善男子，如果有眾生供養兩個恒河沙數目的諸佛……也不能為人廣泛地解說。』
【English Translation】 Eighty years. This is the period when those who believe in and uphold the Four Reliances (reliance on the Law, reliance on the meaning, reliance on wisdom, reliance on consciousness) exist. Adding the previous forty years, it totals four hundred and twenty years. Only eighty years remain in the Dharma period. During these forty years, the Buddhist scriptures and teachings still circulate. After forty years, it gradually approaches the end of the Semblance Dharma period, and it no longer circulates. The reason is that the people of this period are all transformed by the Four Reliances and can all accept and uphold this scripture. After this period, these people gradually pass away, and no one circulates this scripture anymore, so it is said that the scripture 'disappears into the earth'.
Kashyapa Bodhisattva said to the Buddha again: '(To) Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment).'
Bao Liang's annotation says: From here begins the fourth section, explaining the length of time of practice for those who cultivate the Four Reliances.
At this time, the Buddha praised Kashyapa, saying: 'Excellent, excellent! ... Such a scripture will not give rise to slander.'
Seng Liang's annotation says: Here, it distinguishes the causal conditions of the first type of reliant person, that is, those who have afflictions. The scripture says that a Bodhisattva of the first ground offers to Buddhas as numerous as dust particles. Could it be that offering to Buddhas as numerous as only eight Ganges sands is enough to possess the merits of a Bodhisattva of the ten grounds? This only illustrates the greatness of the merits of the first type of reliant person, and the other three types of reliant persons will not be elaborated on. The nature ground and the understanding ground have three types of wisdom, namely, hearing wisdom, thinking wisdom, and cultivating wisdom. These are defiled merits, each with three grades: superior, medium, and inferior. Offering to Buddhas as numerous as the Hsi-lien River sands results in inferior hearing wisdom; offering to Buddhas as numerous as the eighth Ganges sand results in superior cultivating wisdom. These are the nine grades of defiled wisdom. Beyond this level, one can attain undefiled wisdom and enter the stage of a Bodhisattva of the first ground. Those who will protect the Dharma in the future must offer to Buddhas as numerous as eight Ganges sands in order to be able to expound this scripture. This is to encourage those who may regress. Seng Zong said: Here, the causal conditions of two types of people are presented. From the Hsi-lien River to two Ganges, these are the causal conditions of the listeners; from three Ganges to eight Ganges, these are the causal conditions of the speakers.
'Good man, if there are sentient beings who offer to Buddhas as numerous as one Ganges sand... they cannot extensively explain it to others.'
Zhi Xiu's annotation says: This is medium hearing wisdom. Previously, offering to Buddhas as numerous as the Hsi-lien River sands resulted in inferior hearing wisdom, which only enables one to avoid generating slander. Now it says to love and delight in this scripture.
'Good man, if there are sentient beings who offer to Buddhas as numerous as two Ganges sands... they also cannot extensively explain it to others.'
。智秀曰。上品聞慧滿也。加以正解信樂。受持讀誦。未能為人廣說也。
若有眾生於三恒河沙(至)雖為他說未解深義。
案。寶亮曰。此是思慧下品者也。此人假名法空。將立未立。故悉屬弟子數也。云未解深義者。未識人根也。前聞慧三人。並是念處人也。
若有眾生於四恒河沙(至)雖復演說亦不具足。
案。僧宗曰。今初依人。具十六分解者。此是分野說耳。文意似不論登住。何者。惡世流通。在人為難。而凡夫具惑。遂能傳化。此事可奇。若是登住。不足為難。亦不假問。且具縛之人。雖欲宣通。不必惡世。今言宣通之德。惡世彌盛也。所以初一至八。而後復四。如此增減者。亦有意也。夫造次求理。其功則難。故得一分。及其得理。則先𨅊易乘。故進八分。既入幽微。神功難故。損之至四也。損四之二。其義亦爾。最後應一而復二者。合束前因之力。將滿以企厲。故復至二也。經文既無正顯處。是故師說。往往不同也。寶亮曰。就初人上品。三十心滿。懷抱所解。分為十六分也。所以參差不調者。凡夫習惑。用有粗細。既中間遇惡友。起一段重惑。心用不均。解何容等。執相難除。故初解一分。習虛不已。藉前解為資。所以頓悟七分。然微相難治。勝解難生。是則交固之執難
【現代漢語翻譯】 現代漢語譯本：智秀說：『上品是聞慧圓滿，再加上正確的理解、信心和喜好，能夠接受、保持和誦讀，但還不能為他人廣泛解說。』 『若有眾生於三恒河沙（至）雖為他說未解深義。』 案：寶亮說：『這是思慧下品的人。』這種人假借空性的名義，將要建立卻還沒有真正建立，所以都屬於弟子的範疇。『云未解深義者』，是指沒有認識到眾生的根器。前面的聞慧三人，都是念處的人。 『若有眾生於四恒河沙（至）雖復演說亦不具足。』 案：僧宗說：『現在最初依據人，具備十六分解的人，這是分野的說法。』文中的意思好像沒有討論登地和安住。為什麼呢？因為在惡世流通佛法，對人來說是困難的，而凡夫具備迷惑，卻能夠傳播教化，這件事很奇特。如果是登地和安住的人，這就不算困難，也不需要詢問了。而且被煩惱束縛的人，即使想要宣揚流通佛法，也不一定非要在惡世。現在說宣揚流通佛法的功德，在惡世更加興盛。所以最初從一到八，然後又回到四，這樣增減，也是有意義的。如果倉促地尋求真理，那麼功勞就很難獲得，所以只能得到一分。等到獲得真理，那麼先前所積累的就容易發揮作用，所以進步到八分。既然進入幽深微妙的境界，神妙的功用就難以發揮，所以減少到四分。減少四分之二，道理也是一樣。最後應該是一分卻又回到兩分，這是爲了彙集先前的力量，將要圓滿而努力，所以又回到兩分。』經文既然沒有明確的說明，所以各家師父的說法往往不同。寶亮說：『就最初的人來說，上品是三十心圓滿，懷抱所理解的，分為十六分。』之所以參差不協調，是因為凡夫的習氣和迷惑有粗細之分。既然中間遇到惡友，產生一段嚴重的迷惑，心念的運用就不均勻，理解怎麼能相同呢？執著于表相難以去除，所以最初只理解一分。習慣於虛空而不停止，憑藉先前的理解作為資本，所以頓悟七分。然而細微的表相難以治理，殊勝的理解難以產生，這就是交織固結的執著難以……
【English Translation】 English version: Zhixiu said, 'The highest level is the perfection of hearing and wisdom, coupled with correct understanding, faith, and delight. One can receive, uphold, and recite, but is not yet able to widely explain it to others.' 'If there are sentient beings in three Ganges sands (up to) although they speak for others, they do not understand the profound meaning.' Note: Baoliang said, 'This is a person of the lower grade of contemplative wisdom.' This person borrows the name of emptiness, about to establish but not yet truly established, so they all belong to the category of disciples. 'Saying they do not understand the profound meaning' refers to not recognizing the faculties of sentient beings. The three people with hearing wisdom mentioned earlier are all people of mindfulness. 'If there are sentient beings in four Ganges sands (up to) even if they expound, it is not complete.' Note: Sengzong said, 'Now, initially relying on a person, possessing sixteen divisions, this is a divisional explanation.' The meaning of the text seems not to discuss the stages of attainment and abiding. Why? Because in an evil age, circulating the Dharma is difficult for people, and ordinary people possess delusions, yet they are able to propagate and transform, which is a remarkable thing. If it were people who have attained and abide, it would not be difficult, nor would it need to be asked. Moreover, a person bound by afflictions, even if they want to proclaim and circulate the Dharma, does not necessarily have to be in an evil age. Now, speaking of the merit of proclaiming and circulating the Dharma, it is even more flourishing in an evil age. Therefore, initially from one to eight, and then back to four, this increase and decrease is also intentional. If one seeks truth hastily, then the merit is difficult to obtain, so one can only obtain one part. Once one obtains the truth, then what was previously accumulated is easy to bring into play, so one progresses to eight parts. Since one enters the profound and subtle realm, the miraculous function is difficult to manifest, so it is reduced to four parts. Reducing four parts by two, the principle is the same. Finally, it should be one part but returns to two parts, this is to gather the power of previous causes, about to be fulfilled and striving, so it returns to two parts.' Since the sutra does not have a clear explanation, the teachings of the masters often differ. Baoliang said, 'Regarding the initial person, the highest level is the perfection of thirty minds, embracing what is understood, divided into sixteen parts.' The reason why it is uneven and uncoordinated is that the habits and delusions of ordinary people have coarse and fine distinctions. Since one encounters evil friends in the middle, generating a period of serious delusion, the use of the mind is uneven, how can the understanding be the same? Attachment to appearances is difficult to remove, so initially only one part is understood. Accustomed to emptiness without stopping, relying on the previous understanding as capital, so one suddenly awakens to seven parts. However, subtle appearances are difficult to manage, and supreme understanding is difficult to arise, which means that the intertwined and solidified attachments are difficult to...
遣。瞥爾有存。則易忘故。勝解難得。
若有眾生於五恒河沙(至)十六分中八分之義。
案。智秀曰。所以初一乃至八者。其分外解。何應有無量。但既不入可依之限。故不錄也。今舉其可名得不退者。言一分也。
若有眾生於六恒河沙(至)十六分中十二分義。
案。智秀曰。理既漸深。精解難得。所以先多而後少也。
若有眾生於七恒河沙(至)十六分中十四分義。
案。智秀曰。差池漸積。義同上也。
若有眾生於八恒河沙(至)必能護持無上正法。
案。智秀曰。習解稍積。於一分野之功。始得具足。成初依也。
善男子有惡比丘聞我涅槃(至)誹謗拒逆是大乘經。
案。僧亮曰。第五辨信不信相。明信四依者得。不信者失。此先明不信者相也。僧宗曰。勸信之意。以聞經之緣。其力不淺。豈得不生深信耶。寶亮曰。此下有七重。第一明涅槃後有不信者之過。第二明信者必能滅惡。第三廣顯謗法之殃。第四齣敬信經者現報。第五明謗法之罪。于涅槃經而悔。其過必滅。亦可成前第二信法人也。第六始出家譬。為信法人作喻也。第七明本無好意。而學大乘者。或有見他得利養故讀。或貪名譽故看。雖爾。但眾生神明。后自覺知經力之深。此即
【現代漢語翻譯】 現代漢語譯本 捨棄。如果只是匆匆一瞥有所記憶，就容易遺忘，深刻理解很難得到。
如果有眾生對於五個恒河沙（直到）十六分中的八分之義有所理解。
案：智秀說，之所以從一分到八分，是因為其分外的理解，怎麼會有無量呢？只是因為不屬於可以依靠的範圍，所以沒有記錄。現在舉出可以稱得上得到不退轉的人，說的是理解一分。
如果有眾生對於六個恒河沙（直到）十六分中的十二分之義有所理解。
案：智秀說，道理逐漸深奧，精深的理解很難得到，所以先多而後少。
如果有眾生對於七個恒河沙（直到）十六分中的十四分之義有所理解。
案：智秀說，差異逐漸積累，意義與上面相同。
如果有眾生對於八個恒河沙（直到），必定能夠護持無上正法。
案：智秀說，學習理解逐漸積累，在一分領域的功夫，才能夠具足，成為最初的依靠。
善男子，如果有惡比丘聽到我說涅槃（直到）誹謗拒絕違逆這部大乘經典。
案：僧亮說，第五辨別相信與不相信的相狀，說明相信四依的人可以得到利益，不相信的人會失去利益。這裡先說明不相信的人的相狀。僧宗說，勸人相信的意思，因為聽聞經典的緣分，其力量不淺，怎麼能不產生深刻的信心呢？寶亮說，下面有七重含義。第一說明涅槃後有不相信的人的過失。第二說明相信的人必定能夠滅除罪惡。第三廣泛地顯示誹謗佛法的災禍。第四指出恭敬相信經典的人的現世報應。第五說明誹謗佛法的罪過，即使對於《涅槃經》感到後悔，其罪過必定可以滅除，也可以成為前面第二種相信佛法的人。第六開始用出家的譬喻，為相信佛法的人作比喻。第七說明本來沒有好的意圖，而學習大乘佛法的人，或許有的人看到別人得到利益供養所以才讀誦，或者貪圖名譽所以才看。即使這樣，但是眾生的神明，後來會自覺地知道經典力量的深厚，這就是
【English Translation】 English version Abandoning. If there is a fleeting memory, it is easily forgotten, and profound understanding is difficult to obtain.
If there are sentient beings who understand eight parts out of sixteen parts of meaning related to five Ganges sands (up to).
Commentary: Zhi Xiu said, the reason for starting from one part up to eight parts is because of the understanding beyond that part; how could there be immeasurable? It's just that it doesn't fall within the limits of what can be relied upon, so it's not recorded. Now, to mention those who can be called non-retrogressing, it refers to understanding one part.
If there are sentient beings who understand twelve parts out of sixteen parts of meaning related to six Ganges sands (up to).
Commentary: Zhi Xiu said, as the principle gradually deepens, profound understanding becomes difficult to obtain, so it starts with more and then less.
If there are sentient beings who understand fourteen parts out of sixteen parts of meaning related to seven Ganges sands (up to).
Commentary: Zhi Xiu said, the accumulation of discrepancies, the meaning is the same as above.
If there are sentient beings who understand (up to) eight Ganges sands, they will surely be able to uphold the unsurpassed true Dharma.
Commentary: Zhi Xiu said, as learning and understanding gradually accumulate, the effort in one area becomes complete, becoming the initial reliance.
Good man, if there are evil Bhikshus who hear of my Nirvana (up to) slandering and rejecting this Mahayana Sutra.
Commentary: Seng Liang said, the fifth distinguishes the characteristics of belief and disbelief, explaining that those who believe in the Four Reliances will gain benefits, while those who do not believe will lose benefits. This first explains the characteristics of those who do not believe. Seng Zong said, the intention of encouraging belief is that the affinity of hearing the Sutra is not shallow, how can one not generate deep faith? Bao Liang said, there are seven layers of meaning below. First, it explains the faults of those who do not believe after Nirvana. Second, it explains that those who believe will surely be able to eliminate evil. Third, it extensively reveals the calamities of slandering the Dharma. Fourth, it points out the present retribution of those who respectfully believe in the Sutra. Fifth, it explains the sin of slandering the Dharma; even if one regrets the Nirvana Sutra, the sin can surely be eliminated, and one can also become the second type of person who believes in the Dharma mentioned earlier. Sixth, it begins with the analogy of leaving home, making an analogy for those who believe in the Dharma. Seventh, it explains that those who originally did not have good intentions but study the Mahayana Dharma, perhaps some read because they see others receiving benefits and offerings, or they look because they are greedy for fame. Even so, the spirits of sentient beings will later consciously know the depth of the Sutra's power, this is
第一重。
善男子汝今應當如是憶持(至)所作惡業皆悉除滅。
案。僧亮曰。顯信者之相也。寶亮曰。第二明信經人。必能滅惡也。
若有不信是經典者(至)不能得至人天善處。
案。寶亮曰。第三明不信者現報。
若復有人能信如是(至)聞其所說悉皆敬信。
案。寶亮曰。第四明信者現報也。
若我聲聞弟子之中(至)廣宣如是大乘經典。
案。寶亮曰。上說信者之德。是聲聞人。樂行獨善。故偏勸也。
善男子譬如霧露勢雖欲住(至)悉能除滅一切惡業。
案。僧亮曰。善有二報。一者滅惡。二者成善。此說滅惡。次說成善也。寶亮曰。第五為曏者謗經人作喻。明謗法之罪。若於大涅槃經。而懺悔者。其過必滅。亦可成前第二信人。以除惡故也。
複次善男子譬如有人(至)則已墮於十住數中。
案。僧亮曰。明生善也。所以言墮十住數者。十住亦不退。此人亦不退故也。下云。一經于耳。生生不失正見。寶亮曰。第六為向得者為喻也。以必墮十地數故也。
或有眾生是佛弟子(至)如是四人為世間依。
案。寶亮曰。向為發軫深信人。譬今第七。此明發家無好意。而學大乘者也。或見他人得利養故。或貪名譽。
【現代漢語翻譯】 現代漢語譯本： 第一重。
『善男子，你現在應當這樣憶持（直至），所作的惡業全部消除滅盡。』
案：僧亮說：『這是顯示信者的相貌。』寶亮說：『第二是說明相信這部經典的人，必定能夠滅除惡業。』
『如果有人不相信這部經典（直至），不能夠到達人天善處。』
案：寶亮說：『第三是說明不信者的現世報應。』
『如果又有人能夠相信這樣（直至），聽到他們所說的，全部都恭敬信受。』
案：寶亮說：『第四是說明信者的現世報應。』
『如果我的聲聞弟子之中（直至），廣泛宣揚這樣的大乘經典。』
案：寶亮說：『上面說的是信者的功德。這些聲聞人，樂於修行獨善，所以特別勸勉他們。』
『善男子，譬如霧露，勢頭雖然想要停留（直至），全部能夠消除滅盡一切惡業。』
案：僧亮說：『善有二種報應，一是滅除惡業，二是成就善業。這裡說的是滅除惡業，接下來要說的是成就善業。』寶亮說：『第五是為先前誹謗經典的人作比喻，說明誹謗佛法的罪過。如果對於《大涅槃經》（Mahāparinirvāṇa Sūtra）而懺悔的人，他的過錯必定滅除。也可以成就前面第二種相信經典的人，因為能夠消除惡業的緣故。』
『複次，善男子，譬如有人（直至），就已經進入到十住（Daśa-bhūmi）的行列之中。』
案：僧亮說：『這是說明生出善業。之所以說進入十住的行列，是因為十住也是不退轉的，這個人也是不退轉的緣故。』下面說：『一經于耳，生生世世都不會失去正見。』寶亮說：『第六是為先前得到利益的人作比喻。因為必定進入十地（Daśa-bhūmi）的行列的緣故。』
『或者有眾生是佛的弟子（直至），像這樣的四個人是世間的依靠。』
案：寶亮說：『先前是為發起深刻信心的人作比喻，現在是第七。這是說明發起出家心並沒有好的意圖，而是學習大乘佛法的人。或者看見他人得到利益供養的緣故，或者貪圖名譽。
【English Translation】 English version: First Layer.
『Good man, you should now remember and hold [this] in such a way (until) all the evil karma you have committed will be completely eradicated.』
Note: Monk Liang said, 『This reveals the appearance of a believer.』 Bao Liang said, 『Secondly, it explains that those who believe in this scripture will surely be able to eliminate evil karma.』
『If there are those who do not believe in this scripture (until), they will not be able to reach the good realms of humans and devas (gods).』
Note: Bao Liang said, 『Thirdly, it explains the present retribution for those who do not believe.』
『If there are others who can believe in this way (until), hearing what they say, they will all respectfully believe and accept.』
Note: Bao Liang said, 『Fourthly, it explains the present retribution for believers.』
『If among my Śrāvaka (voice-hearer) disciples (until), widely propagate such Mahāyāna (Great Vehicle) scriptures.』
Note: Bao Liang said, 『The above speaks of the merits of believers. These Śrāvakas (voice-hearers) are fond of practicing for their own benefit alone, so they are particularly encouraged.』
『Good man, just like mist and dew, although their force may want to stay (until), they can all eliminate all evil karma.』
Note: Monk Liang said, 『Goodness has two kinds of retribution: one is eliminating evil, and the other is accomplishing good. This speaks of eliminating evil, and next will speak of accomplishing good.』 Bao Liang said, 『Fifthly, it is a metaphor for those who previously slandered the scripture, explaining the sin of slandering the Dharma (law). If one repents for the Mahāparinirvāṇa Sūtra, their faults will surely be eliminated. It can also fulfill the second type of person who believes in the scripture, because they can eliminate evil karma.』
『Furthermore, good man, just like someone (until), they have already fallen into the ranks of the Ten Stages (Daśa-bhūmi).』
Note: Monk Liang said, 『This explains the generation of good karma. The reason for saying falling into the ranks of the Ten Stages (Daśa-bhūmi) is because the Ten Stages (Daśa-bhūmi) are also irreversible, and this person is also irreversible.』 It is said below, 『Once it passes through the ear, life after life, one will not lose right view.』 Bao Liang said, 『Sixthly, it is a metaphor for those who previously obtained benefits. Because they will surely enter the ranks of the Ten Grounds (Daśa-bhūmi).』
『Or there are sentient beings who are disciples of the Buddha (until), these four types of people are the reliance of the world.』
Note: Bao Liang said, 『Previously, it was a metaphor for those who initiated deep faith, and now it is the seventh. This explains those who initiate the mind of renunciation without good intentions, but instead study the Mahāyāna (Great Vehicle) Dharma. Or because they see others receiving benefits and offerings, or they are greedy for fame and reputation.
故讀經典。雖然。眾生既非木石。后亦自當覺知經力。而得近道。敬遺記僧宗曰。向所說因遠。恐人心自絕。故復引之。莫問真偽。但能標心。自有深益也。
大般涅槃經集解卷第十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十六
明敬弘經人不應簡老少黑白等 出二果相似譬 出買雪山藥譬 會通今昔四依儀
四依品之第二
善男子汝應供養如是四人。
案。僧亮曰。第六段。明敬師之儀也。僧宗曰。四依之德。實可尊貴。能生人善。宜供養也。智秀曰。勸養有四翻。第一正勸。第二辨供養之法。第三問答辨供養之方。第四問答論能現為惡者。此人破戒不。此即第一勸供養也。
世尊我當云何識知是人而為供養。
案。僧亮曰。四依晦跡。不可別也。智秀曰。此下第二辨供養之法也。佛將欲說。迦葉發問也。
佛告迦葉若有建立(至)亦如諸天奉事帝釋。
案。僧亮曰。內實難知。但觀外跡。弘護法者。便應供養。
迦葉菩薩白佛言世尊(至)今有所疑唯愿廣說。
案。僧宗曰。今昔之教既反。請會二說也。
若有長宿護持禁戒(至)咨受未聞復當禮不。
案。僧宗曰。此中
【現代漢語翻譯】 故而應當讀誦經典。即使如此，眾生並非木頭或石頭，最終也會覺察到經典的力量，從而接近真理。敬遺記僧宗說：『之前所說的原因較為遙遠，恐怕人們會因此而自我斷絕（與佛法的聯繫），所以再次引導他們。不要問（經典）是真是假，只要能夠標立內心（的信仰），自然會有深刻的益處。』
《大般涅槃經集解》卷第十五 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第十六
明示尊敬弘揚佛經之人不應區分老少黑白等。舉出二果相似的比喻。舉出購買雪山藥的比喻。會通今昔四依的儀軌。
四依品之第二
『善男子，你應當供養這樣的四種人。』
案：僧亮說：『第六段，闡明尊敬老師的儀軌。』僧宗說：『四依的德行，實在值得尊敬，能夠使人生善，應當供養。』智秀說：『勸人供養有四層含義。第一是正面勸導，第二是辨明供養的方法，第三是以問答形式辨明供養的方式，第四是以問答形式討論那些可能表現出惡行的人，這樣的人是否破戒。』這即是第一層勸導供養。
『世尊，我應當如何識別這些人並進行供養呢？』
案：僧亮說：『四依隱藏軌跡，難以辨別。』智秀說：『下面第二部分辨明供養的方法。佛將要說，迦葉（Kasyapa，佛陀的弟子）發問。』
『佛告訴迦葉（Kasyapa）：『如果有人建立（正法），就像諸天奉事帝釋（Indra，佛教中的天神）。』
案：僧亮說：『內心真實情況難以知曉，但觀察外在的跡象。弘揚和護持佛法的人，就應當供養。』
迦葉（Kasyapa）菩薩對佛說：『世尊，現在我有所疑惑，唯愿您能詳細解說。』
案：僧宗說：『現在和過去所教導的（內容）既然相反，請您會通這兩種說法。』
『如果有人年長且持守戒律，（但）請教和接受未曾聽聞的（佛法），是否應當禮敬呢？』
案：僧宗說：『此中（…）』
【English Translation】 Therefore, one should read the scriptures. Even so, sentient beings are not wood or stone, and will eventually realize the power of the scriptures and thus approach the path. The monk Zong of Jingyi Ji said: 'The reason mentioned earlier is relatively distant, fearing that people would cut themselves off (from the Dharma), so I guide them again. Do not ask whether (the scriptures) are true or false, but as long as you can establish the mind (of faith), there will naturally be profound benefits.'
Collected Commentaries on the Great Nirvana Sutra, Volume 15 Taisho Tripitaka, Volume 37, No. 1763, Collected Commentaries on the Great Nirvana Sutra
Collected Commentaries on the Great Nirvana Sutra, Volume 16
Clarifying that those who respect and promote the scriptures should not be distinguished by age, color, etc. Presenting a simile of the two fruits. Presenting a simile of buying medicine from Snow Mountain. Harmonizing the practices of the Four Reliances in the past and present.
Chapter Two on the Four Reliances
'Good man, you should make offerings to these four types of people.'
Note: Monk Liang said: 'The sixth section clarifies the etiquette of respecting teachers.' Monk Zong said: 'The virtues of the Four Reliances are truly worthy of respect, capable of generating goodness in people, and should be offered to.' Zhi Xiu said: 'There are four layers of meaning in encouraging offerings. The first is direct encouragement, the second is to distinguish the methods of offering, the third is to distinguish the ways of offering in the form of questions and answers, and the fourth is to discuss in the form of questions and answers those who may exhibit evil deeds, whether such people have broken the precepts.' This is the first layer of encouraging offerings.
'World Honored One, how should I recognize these people and make offerings to them?'
Note: Monk Liang said: 'The Four Reliances hide their traces and are difficult to distinguish.' Zhi Xiu said: 'The second part below distinguishes the methods of offering. The Buddha is about to speak, and Kasyapa (佛陀的弟子) asks a question.'
'The Buddha told Kasyapa (佛陀的弟子): 'If someone establishes (the Right Dharma), it is like the gods serving Indra (佛教中的天神).'
Note: Monk Liang said: 'The true inner state is difficult to know, but observe the external signs. Those who promote and protect the Dharma should be offered to.'
The Bodhisattva Kasyapa (佛陀的弟子) said to the Buddha: 'World Honored One, now I have doubts, I only wish that you could explain in detail.'
Note: Monk Zong said: 'Since the teachings of the present and the past are contradictory, please harmonize these two statements.'
'If someone is old and upholds the precepts, (but) asks and receives what has not been heard (of the Dharma), should they be revered?'
Note: Monk Zong said: 'In this (…)'
有三問。此第一問也。不名持戒者。不名小乘持戒也。
然出家人不應禮敬(至)猶如良田多有稊稗。
案。僧宗曰。成前三問也。先簡第三。次簡初問。后簡第二問。
又如佛說有知法者(至)如是所說其義未了。
案。僧亮曰。二教相違。不應兩實。必應一是一虛妄也。亦有所犯者。雖自持戒。不治破戒。法滅不救。亦非我弟子。不治尚犯。況應禮耶。僧宗曰。亦有所犯者。如今日所制。昔日小乘持戒。亦有所犯也。明駿案。又如佛說以下。舉今之教以結難也。如佛言曰以下。引昔教以成難也。
佛告迦葉善男子我為未來(至)不為聲聞弟子說也。
案。僧亮曰。答意以所為之人異也。小乘以潔已自度。大乘以濟物為懷。不得同日而言也。僧宗曰。制小如昔。勸大如今也。通塞有時。遮開無定也。
善男子如我上說正法滅已(至)雖有所犯不名破戒。
案。僧亮曰。弘法之人。雖外有所犯。內無所破也。僧宗曰。更舉惡世。應須流通。謂或宜默然。或宜同事。或宜糾治。于菩薩道。不名犯戒也。寶亮曰。四人出世。動必觀機。是時則行也。要先同其事。然後乃反。故云自所行處。及佛行處。皆善分別也。
善男子譬如國王遇病崩亡。
案。道生曰
【現代漢語翻譯】 現代漢語譯本 有三個問題。這是第一個問題。不稱為持戒者，不稱為小乘（Hinayana）持戒。
然而出家人不應該禮敬（省略內容）猶如良田里長了很多稗草。
僧宗註釋說：這是爲了完成前面的三個問題。先簡化第三個問題，其次簡化第一個問題，最後簡化第二個問題。
又如佛說有知法者（省略內容）這樣所說的意義還不明確。
僧亮註釋說：兩種教義相互違背，不應該兩者都真實，必定應該一個是真，一個是虛妄。也有所犯戒的人，雖然自己持戒，卻不糾正破戒的行為，佛法將要滅亡也不去救護，也不是我的弟子。不糾正尚且是犯戒，更何況應該禮敬呢？僧宗註釋說：也有所犯戒的人，比如今天所制定的戒律，過去小乘持戒，也有所觸犯。明駿認為：『又如佛說』以下，是舉出現在的教義來作為詰難。『如佛言曰』以下，是引用過去的教義來構成詰難。
佛告訴迦葉（Kasyapa，佛陀的弟子）：善男子，我爲了未來（省略內容）不是為聲聞（Sravaka，聽聞佛法而證悟的弟子）弟子說的。
僧亮註釋說：回答的意思是所針對的人不同。小乘以潔身自好，自我解脫為目的，大乘（Mahayana）以救濟眾生為懷抱。不能相提並論。僧宗註釋說：制定小乘的戒律如同過去，勸導大乘的修行如同現在。通達與阻塞有時節，遮止與開許沒有定規。
善男子，如果我上面所說的正法（Dharma，佛法）滅亡之後（省略內容）即使有所觸犯也不稱為破戒。
僧亮註釋說：弘揚佛法的人，雖然外在有所觸犯，內在卻沒有破戒。僧宗註釋說：再次舉出惡世，應該流通佛法。意思是或者應該沉默不語，或者應該一同行事，或者應該糾正治理。對於菩薩道（Bodhisattva Path），不稱為犯戒。寶亮說：四人出世，行動必定觀察時機。是時機就行動。要先與他們做相同的事，然後才扭轉他們。所以說自己所行之處，以及佛所行之處，都要善於分別。
善男子，譬如國王遇到疾病而駕崩。
道生註釋說
【English Translation】 English version There are three questions. This is the first question. One who is not called 'upholding the precepts' is not called 'Hinayana (Small Vehicle) upholding the precepts'.
However, a monastic should not pay respects (omitted content) like a good field with many weeds.
Commentary by Monk Zong: This is to complete the previous three questions. First, simplify the third question, then simplify the first question, and finally simplify the second question.
Furthermore, as the Buddha said, 'There are those who know the Dharma (omitted content)'. The meaning of what is said in this way is not yet clear.
Commentary by Monk Liang: The two teachings contradict each other. They should not both be true. One must be true and the other false. There are also those who commit offenses. Although they uphold the precepts themselves, they do not correct those who break the precepts. They do not save the Dharma from extinction, and they are not my disciples. Not correcting is already an offense, how much more should they be respected? Commentary by Monk Zong: There are also those who commit offenses, such as the precepts established today. In the past, Hinayana practitioners also committed offenses. Ming Jun's note: 'Furthermore, as the Buddha said' below, this raises the current teachings as a challenge. 'As the Buddha said' below, this cites the past teachings to form a challenge.
The Buddha told Kasyapa (one of the Buddha's disciples): 'Good man, for the sake of the future (omitted content), I did not say it for the Sravaka (Disciples who attain enlightenment by hearing the Dharma) disciples'.
Commentary by Monk Liang: The meaning of the answer is that the people being addressed are different. Hinayana aims at purifying oneself and self-liberation, while Mahayana (Great Vehicle) cherishes the desire to save all beings. They cannot be mentioned on the same day. Commentary by Monk Zong: Establishing the Hinayana precepts is like the past, and encouraging the Mahayana practice is like the present. Understanding and obstruction have their times, and prohibition and permission are not fixed.
Good man, if the Dharma (Buddha's teachings) I mentioned above becomes extinct (omitted content), even if there are offenses, it is not called breaking the precepts.
Commentary by Monk Liang: Those who propagate the Dharma, although there may be external offenses, there is no internal breaking of the precepts. Commentary by Monk Zong: Again, he mentions the evil age, in which the Dharma should be circulated. This means that one should either remain silent, or act together, or correct and govern. For the Bodhisattva Path, it is not called breaking the precepts. Bao Liang said: When the four people appear in the world, their actions must observe the timing. If it is the right time, then act. First, do the same things as them, and then reverse them. Therefore, it is said that one must be good at distinguishing between where one goes and where the Buddha goes.
Good man, it is like a king who dies of illness.
Commentary by Dao Sheng:
。師師凈眾。莫二其行。有王之義也。僧亮曰。為前方便護法。而不犯戒者。作譬也。國王譬清凈持戒有德。一眾之主。有生有死也。
儲君稚小未任紹繼。
案。僧亮曰。稽古有行。居然可宗。但人未推也。僧宗曰。弟子雖習師德。而年尚少。道未伏物。
有栴陀羅豐饒財寶(至)乘國虛弱篡居王位。
案。道生曰。肆情為惡。害智慧命。為旃陀羅也。僧宗曰。譬破戒比丘。內多俗術。外豐世財。而同惡相求。攝居僧事。非道而處。為篡奪也。
治化未久國人居士婆羅門等亡叛逃走遠投他國。
案。僧亮曰。無德在正。有非法之科。凈戒比丘。不安其所也。
雖有在者乃至不欲眼見是王。
案。僧亮曰。雖受其說。終不與共布薩自恣。無水乳之知也。
或有長音婆羅門等(至)隨其生處即是中死。
案。僧亮曰。師宗在處。同其說戒。此處得戒。此處破戒。如彼樹也。
旃陀羅王知其國人(至)遣諸旃陀羅守邏諸道。
案。僧亮曰。有護戒者。欲逃避之。而求通無路也。僧宗曰。或使破戒弟子。遏其道也。
復於七日擊鼓唱令。
案。僧亮曰。知諸比丘。不可力制。欲以律治。僧若有罪者。以七滅諍法。唱令僧知也。
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諸婆羅門有能為我(至)當分半國以為封賞。
案。僧亮曰。既知眾所不伏。今欲令眾僧和合羯磨。為知事也。共知僧事。譬半國也。
諸婆羅門雖聞是語(至)有婆羅門種作如是事。
案。僧亮曰。清凈比丘。師習不爾。豈有與同事理耳。
旃陀羅王復作是言(至)半國之封此言不虛。
案。僧亮曰。謂若立我為知事之主者。當別結界各自布薩。于彼無妨。若不爾者。遣非法之人。同汝僧事。使汝不得半月說戒也。
咒術所致三十三天(至)亦當共分而服食之。
案。僧亮曰。向以律募。今以經要也。咒術譬般若。三十三天。譬涅槃也。藥者譬常住。當共行經以求常。故譬食也。
爾時有一婆羅門子。
案。僧亮曰。七世凈行。名婆羅門也。
年在弱冠。
案。僧亮曰。植德八河。譬年也。弱冠者。正明長者宜禮幼者也。
修治凈行。
案。僧亮曰。明自正之義也。
長髮為相。
案。僧亮曰。發生人頭。唯長為美。命居德首。以常為上。
善知咒術。
案。僧亮曰。經律兼明。盡其義也。
往至王所白言大王王所敕使我悉能為。
案。僧亮曰。晦跡為惡。是其所能也。
爾時
【現代漢語翻譯】 現代漢語譯本 旃陀羅王說：『如果哪個婆羅門能為我做到（我所要求的事），我願意分一半國土作為封賞。』 案：僧亮說，（旃陀羅王）既然知道大家不服從他，現在想讓眾僧進行羯磨（karma，佛教儀式），是爲了成為知事（管理僧團事務的人）。共同管理僧團事務，就像分一半國土一樣。 婆羅門們雖然聽到了這些話，（但沒有人願意去做這件事），沒有婆羅門願意做這樣的事。 案：僧亮說，清凈的比丘，學習的不是這些。怎麼會有與（旃陀羅王）同流合污的道理呢？ 旃陀羅王又說：『如果誰能做到這些，分一半國土的承諾絕不虛假。』 案：僧亮說，（旃陀羅王）的意思是，如果立我為知事之主，就應當另外劃定界限，各自舉行布薩（uposatha，佛教儀式），這樣對彼此都沒有妨礙。如果不是這樣，（我就）派遣非法之人，參與你們的僧團事務，讓你們不能按時舉行半月誦戒儀式。 （如果）通過咒術的力量，感召三十三天（Trayastrimsa，佛教神祇居住的天界），（得到的甘露），也應當共同分享。 案：僧亮說，之前是用戒律來招募，現在是用經書的要義。咒術譬如般若（prajna，智慧），三十三天譬如涅槃（nirvana，解脫）。藥譬如常住（永恒），應當共同修行經書以求得常住，所以譬如食物。 當時，有一位婆羅門子。 案：僧亮說，七世都行為清凈，才稱為婆羅門。 年紀剛到弱冠之年。 案：僧亮說，積累功德如同八條河流，譬如年齡。弱冠，正是說明年長者應該禮敬年幼者。 修習清凈的行為。 案：僧亮說，說明端正自身的重要性。 以長髮為特徵。 案：僧亮說，在人的頭上，只有長髮才被認為是美的。生命在於德行之首，以永恒為最高。 擅長咒術。 案：僧亮說，（此人）精通經律，窮盡其中的含義。 （這位婆羅門子）前往國王那裡稟告說：『大王，您所命令的事情，我都能做到。』 案：僧亮說，隱藏軌跡作惡，正是他所擅長的。 當時
【English Translation】 English version King Chandala said, 'If any Brahmin can do this for me (what I ask), I will give half of my kingdom as a reward.' Commentary by Sengliang: Since (King Chandala) knows that the assembly does not submit to him, he now wants the Sangha to perform karma (Buddhist ritual) together, in order to become the steward (one who manages the affairs of the Sangha). Managing the Sangha's affairs together is like dividing half of the kingdom. Although the Brahmins heard these words, (no one was willing to do it), no Brahmin was willing to do such a thing. Commentary by Sengliang: Pure Bhikkhus (monks) do not learn such things. How could there be any reason to associate with (King Chandala)? King Chandala said again, 'If anyone can do these things, the promise of half of the kingdom is not false.' Commentary by Sengliang: (King Chandala) means that if I am established as the master of affairs, then you should separately delineate boundaries and hold uposatha (Buddhist ritual) separately, so that there is no hindrance to each other. If not, (I will) send illegal people to participate in your Sangha affairs, so that you cannot hold the bi-monthly recitation of precepts on time. (If) through the power of mantras, the Trayastrimsa (the heaven where Buddhist deities reside) are invoked, (the nectar obtained) should also be shared together. Commentary by Sengliang: Previously, he was recruiting with precepts, but now he is using the essence of the scriptures. Mantras are like prajna (wisdom), Trayastrimsa is like nirvana (liberation). The medicine is like permanence (eternity), one should cultivate the scriptures together to seek permanence, so it is like food. At that time, there was a Brahmin's son. Commentary by Sengliang: One who has practiced pure conduct for seven lifetimes is called a Brahmin. His age was just at the age of twenty. Commentary by Sengliang: Accumulating merit is like eight rivers, like age. 'Weak crown' precisely illustrates that the elder should respect the younger. Cultivating pure conduct. Commentary by Sengliang: Explaining the importance of rectifying oneself. Having long hair as a characteristic. Commentary by Sengliang: On a person's head, only long hair is considered beautiful. Life lies in the head of virtue, with eternity as the highest. Good at mantras. Commentary by Sengliang: (This person) is proficient in both sutras and precepts, exhausting their meaning. (This Brahmin's son) went to the king and reported, 'Great King, I can do everything you command.' Commentary by Sengliang: Hiding traces to do evil is what he is good at. At that time
大王心生歡喜受此童子作灌頂師。
案。僧亮曰。即為羯磨。舉知僧事。
諸婆羅門聞是事已(至)云何乃作旃陀羅師。
案。僧亮曰。有未達者。不識其權也。
爾時其王即分半國與是童子因共治國經歷多時。
案。僧亮曰。治亂之間。大法粗道。
爾時童子語彼王言(至)而今大王猶不見親。
案。僧亮曰。好惡相同。謂之親也。我共汝惡。而汝不同我好。故猶未見親也。
時王答言我今云何(至)不死之藥猶未共食。
案。僧亮曰。說我所好。在乎常住。而此常經。猶未共行。
王言善哉大師我實不知師若須者愿便持去。
案。僧亮曰。不知有此經。復未知師之所好。便持去者。但行經求常也。
是時童子聞王語已即持歸家。
案。僧亮曰。菩薩以弘通。為心宅也。得經而流佈。謂之還家矣。
請諸大臣而共食之。
案。僧亮曰。知事既許弘經。於是弘通之人。便有勢力。然行經求常。以凈戒為本。制惡比丘。皆除不凈物。修常住之因。譬共食也。
諸臣食已即共白王快哉大師有是甘露不死之藥。
案。僧亮曰。已得行經之勢。向王說經之美也。
王既知已語其師言(至)服食甘露而不見分
【現代漢語翻譯】 現代漢語譯本 大王心中歡喜，接受這位童子作為灌頂師（Abhisheka master）。 案：僧亮說，這就是羯磨（Karma），舉薦知僧事之人。 眾婆羅門聽到這件事後（乃至）說：『為何竟然讓旃陀羅（Candala，賤民）做老師？』 案：僧亮說，這是因為有人不明白，不認識其中的權宜之計。 當時，國王就把一半的國土分給這位童子，因此共同治理國家經歷了很長時間。 案：僧亮說，在治理國家時好時壞之間，大法的道理也只是粗略地被遵循。 當時，童子對國王說（乃至）說：『而今大王仍然沒有把我當做親近之人。』 案：僧亮說，好惡相同，才叫做親近。我與你一同作惡，而你不同我一樣愛好佛法，所以仍然沒有把我當做親近之人。 當時，國王回答說：『我現在應該如何（做），才能與你親近呢？』（乃至）說：『不死之藥還沒有一起食用。』 案：僧亮說，說我所愛好的，在於常住不變的佛法。而這常經，還沒有一起奉行。 國王說：『好啊，大師！我實在不知道。大師如果需要什麼，希望您就拿走吧。』 案：僧亮說，不知道有這部經，又不知道老師所愛好的是什麼，就說拿走吧，這只是通過奉行經典來尋求常住不變的境界。 這時，童子聽到國王的話后，就拿著經書回家了。 案：僧亮說，菩薩以弘揚佛法為心宅。得到經書而廣為流佈，就叫做回家了。 （童子）請各位大臣來一起食用（經書）。 案：僧亮說，知道國王已經允許弘揚佛法，於是弘揚佛法的人，便有了勢力。然而通過奉行經典來尋求常住不變的境界，以清凈的戒律為根本。制止作惡的比丘，全部清除不乾淨的東西，修習常住不變的因，譬如一起食用（經書）。 各位大臣食用（經書）后，就一起稟告國王說：『太好了，大師有這甘露不死之藥。』 案：僧亮說，已經得到奉行經典的權勢，向國王述說經典的美好。 國王知道后，對他的老師說（乃至）說：『服食甘露卻不見分給我。』
【English Translation】 English version The great king was delighted and accepted this boy as the Abhisheka master (灌頂師). Note: Sengliang said, 'This is Karma (羯磨), recommending someone who knows the affairs of the Sangha.' When the Brahmins heard of this, they said (and so on): 'Why make a Candala (旃陀羅, outcast) a teacher?' Note: Sengliang said, 'This is because some do not understand, do not recognize the expediency in it.' At that time, the king divided half of his kingdom to this boy, and thus they ruled the country together for a long time. Note: Sengliang said, 'Amidst the good and bad governance, the principles of the Great Dharma are only roughly followed.' At that time, the boy said to the king (and so on): 'Even now, the great king still does not regard me as a close person.' Note: Sengliang said, 'Sharing the same likes and dislikes is called closeness. I share evil with you, but you do not share my love for the Dharma, so you still do not regard me as a close person.' At that time, the king replied, 'What should I do now to be close to you?' (and so on): 'We have not yet eaten the immortal medicine together.' Note: Sengliang said, 'What I love is the eternal and unchanging Dharma. And this constant scripture has not yet been practiced together.' The king said, 'Good, Master! I really do not know. If the Master needs anything, I hope you will take it.' Note: Sengliang said, 'Not knowing that there is this scripture, and not knowing what the teacher loves, to say 'take it' is merely seeking a state of permanence through practicing the scriptures.' At this time, the boy, having heard the king's words, took the scriptures home. Note: Sengliang said, 'The Bodhisattva takes the propagation of the Dharma as their mind-abode. Obtaining the scriptures and widely disseminating them is called returning home.' (The boy) invited the ministers to eat (the scriptures) together. Note: Sengliang said, 'Knowing that the king has permitted the propagation of the Dharma, those who propagate the Dharma then have power. However, seeking a state of permanence through practicing the scriptures takes pure precepts as its foundation. Restraining evil Bhikkhus, completely removing impure things, cultivating the cause of permanence, is like eating (the scriptures) together.' After the ministers ate (the scriptures), they all reported to the king, 'Wonderful, the Master has this nectar of immortal medicine.' Note: Sengliang said, 'Having obtained the power to practice the scriptures, they are telling the king of the beauty of the scriptures.' After the king knew this, he said to his teacher (and so on): 'Having taken the nectar, but not sharing it with me.'
。
案。僧亮曰。兇黨既盡。惡不孤立。請求依經。以聞常住。
爾時童子即便以余雜毒之藥與王令服。
案。僧亮曰。求常以凈戒為本。先令讀律。已犯重禁。于已是苦名毒。治其之罪名藥也。
王既服已須臾藥發悶亂躄地無所覺知猶如死人。
案。僧亮曰。讀律列罪。譬藥發也。于外眾中。無復通路。譬躄地也。內絕聖胎。譬無所知也。無有慧命。譬如死人也。
爾時童子立本儲君(至)還紹先王正法治國。
案。僧宗曰。還以清凈如律之人。為知事也。
爾時童子經理是已(至)既醒寤已驅令出國。
案。僧亮曰。令受持涅槃經。譬解藥也。不經三途。譬醒寤也。不得居眾。譬出國也。
是時童子雖為是事(至)善能驅遣旃陀羅王。
案。智秀曰。菩薩雖復同彼受畜。而無所犯。為諸凈行之所嘆也。
善男子我涅槃后護持正法(至)利益一切諸天人故。
案。智秀曰。合譬甚略。唯合菩薩。先示同而後反耳。
善男子以是因緣我于經中(至)但為菩薩而說是偈。
案。智秀曰。舉譬答問。會前二偈之意也。
迦葉菩薩白佛言世尊(至)本所受戒為具在不。
案。僧亮曰。上已說不犯。所以重問者。
【現代漢語翻譯】 現代漢語譯本： 案。僧亮說：『兇惡的黨羽既然已經清除乾淨，罪惡就不會孤立存在。』請求依照佛經，將此事稟告常住（saṃgha，僧團）。 這時，童子便將剩餘的各種毒藥給國王服用。 案。僧亮說：『尋求常住的根本在於清凈的戒律。先讓其學習戒律，如果已經觸犯了嚴重的禁戒，對於他來說，這本身就是一種痛苦，名為毒藥。懲治他的罪行，名為藥。』 國王服藥后，不久藥性發作，感到悶亂，癱倒在地，失去知覺，就像死人一樣。 案。僧亮說：『學習戒律，列舉罪行，就像藥性發作一樣。在僧團中，沒有了出路，就像癱倒在地一樣。內在斷絕了聖胎，就像失去知覺一樣。沒有了慧命，就像死人一樣。』 這時，童子確立了儲君的地位，最終繼承了先王的正法，治理國家。 案。僧宗說：『重新任用清凈如律的人來管理事務。』 這時，童子處理完這些事情后，（最終）醒悟過來，將他驅逐出國。 案。僧亮說：『讓他受持《涅槃經》（Nirvana Sutra），就像解藥一樣。不再經歷三途（惡道），就像醒悟一樣。不得居住在僧團中，就像被驅逐出國一樣。』 這時，童子雖然做了這些事情，（最終）善於驅逐旃陀羅王（caṇḍāla，指從事低下職業的人）。 案。智秀說：『菩薩（bodhisattva）即使與他們一樣生活，也不會犯戒，為各種清凈的行為所讚歎。』 善男子，我涅槃（parinirvāṇa）后，護持正法，利益一切諸天人。 案。智秀說：『這個比喻非常簡略，只適用於菩薩。先示現相同，然後才反轉。』 善男子，因為這個因緣，我在經中，只是為菩薩而說了這個偈頌。 案。智秀說：『用比喻來回答問題，會合了前面兩個偈頌的意思。』 迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊，（那些人）原本所受的戒律是否還存在？』 案。僧亮說：『上面已經說了不犯戒，之所以再次提問，是因為……』
【English Translation】 English version: Commentary: The monk Liang said, 'Now that the wicked factions have been completely eliminated, evil will not exist in isolation.' He requests, in accordance with the scriptures, that this matter be reported to the Saṃgha (the monastic community). At that time, the boy immediately gave the remaining various poisonous medicines to the king to take. Commentary: The monk Liang said, 'The foundation of seeking permanence lies in pure precepts. First, let him study the precepts. If he has already violated serious prohibitions, for him, this itself is a kind of suffering, called poison. Punishing his crimes is called medicine.' After the king took the medicine, the effects soon manifested, causing him to feel confused and collapse to the ground, losing consciousness, as if he were dead. Commentary: The monk Liang said, 'Studying the precepts and listing the offenses is like the effects of the medicine manifesting. Having no way out within the monastic community is like collapsing to the ground. Severing the inner sacred embryo is like losing consciousness. Having no wisdom-life is like being dead.' At that time, the boy established the crown prince and eventually inherited the righteous Dharma of the former king, governing the country. Commentary: The monk Zong said, 'Reappointing those who are pure and in accordance with the precepts to manage affairs.' At that time, after the boy had dealt with these matters, (he eventually) awakened and expelled him from the country. Commentary: The monk Liang said, 'Letting him uphold the Nirvana Sutra is like an antidote. Not experiencing the three evil paths is like awakening. Not being allowed to reside in the monastic community is like being expelled from the country.' At that time, although the boy did these things, (he eventually) was skilled at expelling the Caṇḍāla king (referring to people engaged in lowly occupations). Commentary: Zhi Xiu said, 'Even if a Bodhisattva (enlightenment being) lives like them, he will not violate the precepts and will be praised for all kinds of pure conduct.' Good man, after my Parinirvāṇa (final passing), protect the righteous Dharma and benefit all gods and humans. Commentary: Zhi Xiu said, 'This metaphor is very brief and only applies to Bodhisattvas. First, it shows similarity, and then it reverses.' Good man, because of this cause, in this sutra, I only spoke this verse for Bodhisattvas. Commentary: Zhi Xiu said, 'Using a metaphor to answer the question combines the meaning of the previous two verses.' Kāśyapa Bodhisattva asked the Buddha, 'World Honored One, do the precepts originally received by (those people) still exist?' Commentary: The monk Liang said, 'It has already been said above that they do not violate the precepts, so the reason for asking again is...'
雖云現犯。亦須現悔。亦須凈戒之人。所犯得除。此是佛法之大。不可不明。
佛言善男子汝今不應(至)即應懺悔悔已清凈。
案。寶亮曰。戒無所失。設復有犯。終不成過。
善男子如故堤塘穿穴有孔(至)即能具足不失本戒。
案。寶亮曰。戒如堤塘。以定慧為水。若無四依人出世。令改惡從善者。則戒堤塘破壞。定慧之水盡也。
善男子于乘緩者乃名為緩(至)雖現破戒不名為緩。
案。寶亮曰。乘是護法之綱維。戒是乘家之別事。綱維既立。則萬行斯舉也。然乘本乘于戒耳。戒若茍無。何所乘耶。是故戒亦不可緩也。向云爲物故現同有犯。其實不犯。現若如此。戒實小緩。故言得緩耳。
迦葉菩薩白佛言眾僧之中(至)破戒持戒云何可識。
案。僧亮曰。第七段。說四人之益。依涅槃修行。外除八物。內雖犯戒。不失福田。得名大乘。不應供養而亦得也。不依涅槃修行。外為八物所污。內雖清凈。不名福田。不成大乘。應供養而失也。僧宗曰。嚮明通法德。重勸人供養。但人有真偽。難可別知。故料簡清濁。使凈穢有分也。智秀曰。此下有三翻。第一迦葉舉果有生熟。其相難知為咨。第二佛廣釋難知而復可知為答。第三迦葉領解也。此即第一也。
【現代漢語翻譯】 現代漢語譯本：即使表面上犯了戒，也必須立即懺悔。並且必須由持戒清凈的人來幫助消除所犯的戒律。這是佛法中非常重要的道理，不可不明白。
佛說：『善男子，你現在不應該（省略部分內容）就應該懺悔，懺悔之後就能清凈。』
寶亮註疏說：『戒律本身不會消失，即使有所違犯，最終也不會成為過錯。』
善男子，就像舊的堤壩，穿了孔洞（省略部分內容），就能完整地保持，不會失去原本的戒律。
寶亮註疏說：『戒律就像堤壩，以禪定和智慧為水。如果沒有依靠四依（比丘、比丘尼、優婆塞、優婆夷）的人出世，來引導人們改惡從善，那麼戒律的堤壩就會被破壞，禪定和智慧之水也會流失殆盡。』
善男子，對於乘坐交通工具遲緩的人，才叫做遲緩（省略部分內容），即使表面上破了戒，也不能叫做遲緩。
寶亮註疏說：『乘（大乘佛法）是護持佛法的綱領，戒律是修習大乘佛法的特別事務。綱領一旦確立，那麼各種修行行為就會興起。然而，大乘佛法本來就是建立在戒律的基礎上的。如果戒律都沒有了，還依靠什麼來修習大乘佛法呢？因此，戒律也是不可鬆懈的。前面說爲了度化眾生，表面上示現與他們一樣犯戒，實際上並沒有犯戒。如果表面上的示現是這樣，那麼戒律實際上就稍微放鬆了。所以說可以稍微放鬆一點。』
迦葉菩薩（Kasyapa Bodhisattva，佛陀十大弟子之一，以頭陀苦行著稱）問佛說：『大眾僧團之中（省略部分內容），破戒的人和持戒的人，要如何才能分辨出來呢？』
僧亮註疏說：『第七段，說明四種人的益處。依靠《涅槃經》（Nirvana Sutra）修行，對外去除八種事物（八不正道），內心即使犯戒，也不會失去福田（功德的來源），可以稱為大乘（Mahayana）。不應該接受供養，但也能得到。不依靠《涅槃經》修行，對外被八種事物所污染，內心即使清凈，也不能稱為福田，不能成就大乘。應該接受供養，但卻失去了。』僧宗說：『前面說明了普遍的法德，再次勸人供養。但是人有真假，難以分辨，所以辨別清凈和污濁，使清凈和污濁有所區分。』智秀說：『下面有三重含義。第一重是迦葉菩薩舉例說明果實有生有熟，其相難以分辨，所以提問。第二重是佛陀廣泛解釋難以分辨但又可以分辨，作為回答。第三重是迦葉菩薩領悟理解。這裡是第一重。』
【English Translation】 English version: Even if one appears to have violated a precept, one must immediately repent. Moreover, the violation must be removed with the help of someone who upholds the precepts purely. This is a very important principle in the Buddha's teachings and must be understood.
The Buddha said: 'Good man, you should not (omitted content) immediately repent, and after repenting, you will be purified.'
Bao Liang's commentary says: 'The precepts themselves do not disappear; even if there is a violation, it will ultimately not become a fault.'
Good man, like an old embankment with holes (omitted content), one can maintain it completely and not lose the original precepts.
Bao Liang's commentary says: 'The precepts are like an embankment, with meditation and wisdom as water. If there are no people who rely on the Four Reliances (bhikshus, bhikshunis, upasakas, upasikas) to appear in the world to guide people to change from evil to good, then the embankment of precepts will be destroyed, and the water of meditation and wisdom will be completely lost.'
Good man, only those who are slow in riding a vehicle are called slow (omitted content), even if one appears to have broken a precept, one cannot be called slow.
Bao Liang's commentary says: 'The Vehicle (Mahayana Buddhism) is the guideline for protecting the Dharma, and the precepts are the special affairs of practicing Mahayana Buddhism. Once the guideline is established, then all kinds of practices will arise. However, Mahayana Buddhism is originally based on the precepts. If there are no precepts, what can one rely on to practice Mahayana Buddhism? Therefore, the precepts cannot be relaxed either. It was said earlier that in order to transform sentient beings, one outwardly demonstrates violating the precepts like them, but in reality, one has not violated them. If the outward demonstration is like this, then the precepts are actually slightly relaxed. Therefore, it is said that they can be slightly relaxed.'
Kasyapa Bodhisattva (one of the ten great disciples of the Buddha, known for his ascetic practices) asked the Buddha: 'Among the Sangha (monastic community) (omitted content), how can one distinguish between those who violate the precepts and those who uphold them?'
Seng Liang's commentary says: 'The seventh section explains the benefits of the four types of people. Relying on the Nirvana Sutra to practice, outwardly removing the eight things (Eight Wrong Paths), even if one violates the precepts inwardly, one will not lose the field of merit (source of merit), and can be called Mahayana. One should not receive offerings, but one can still receive them. Not relying on the Nirvana Sutra to practice, outwardly being defiled by the eight things, even if one is pure inwardly, one cannot be called a field of merit and cannot achieve Mahayana. One should receive offerings, but one loses them.' Seng Zong said: 'The previous section explained the universal Dharma virtues and again encouraged people to make offerings. However, people are true and false, and it is difficult to distinguish them, so one distinguishes between purity and impurity to make a distinction between them.' Zhi Xiu said: 'There are three layers of meaning below. The first layer is that Kasyapa Bodhisattva gives an example of fruits that are raw and ripe, and their appearance is difficult to distinguish, so he asks a question. The second layer is that the Buddha extensively explains that it is difficult to distinguish but can be distinguished, as an answer. The third layer is that Kasyapa Bodhisattva understands and comprehends. This is the first layer.'
佛告善男子因大涅槃(至)非是肉眼所能分別。
案。僧亮曰。除八不凈。則生人凈想。是人福田也。名凈田者。草殼未分。不生穢想也。僧宗曰。答中有三譬。前譬明眾中善惡。一往難知。但見清凈威儀。便應供養。凡夫未得天眼。正應以四事觀察也。第二譬明真偽既亂。四事觀察。乃始終方知。不能交驗。應當撿問。尋其所說也。第三譬明茍不能分別。但生平等。則凡聖兩獲。若徒撿不得。則失聖人。空生紛紜。更成過各。此即第一譬也。
複次善男子如迦羅迦林(至)二果相似不可分別。
案。僧亮曰。第二譬也。林譬僧坊。迦羅迦譬內外俱粗。鎮頭迦譬內細外粗。而外相相似也。
其果熟時。
案。僧亮曰。應受供養時也。
有一女人悉皆拾取。
案。僧亮曰。修功德人。粗細等諸。
鎮頭迦果才有一分(至)持來詣市而炫賣之。
案。僧亮曰。市是貿易之所。喻施主之家。有彼此相資之義也。分僧供養。功由請者。喻如賣也。
凡愚小兒復不別故買迦羅迦果啖已命終。
案。僧亮曰。識淺情局。喻如小兒。供養粗人。心起恚慢。不生凈福。譬若命終。
有智人輩聞是事已(至)諸人知已笑而捨去。
案。僧亮曰。雖知
【現代漢語翻譯】 現代漢語譯本 佛陀告訴善男子，因為《大涅槃經》（Mahāparinirvāṇa-sūtra，一部重要的佛教經典）所說，（某些事情）不是肉眼所能分辨的。
案：僧亮說，去除八種不凈之物，就會對人產生清凈的想法。這樣的人是眾生的福田。被稱為『凈田』，是因為草和穀殼尚未分離，不會產生污穢的想法。僧宗說，回答中有三個比喻。第一個比喻說明僧眾中善惡難辨，只看到清凈的威儀，就應該供養。凡夫沒有得到天眼，正應該用四事（衣食住藥）來觀察。第二個比喻說明真偽混雜，用四事觀察，最終才能知道，不能互相驗證，應該仔細詢問，探究他們所說的話。第三個比喻說明如果不能分辨，但生起平等心，那麼凡夫和聖人都能受益。如果只是徒勞地檢查而不得要領，就會失去聖人，白白地產生紛爭，反而造成過失。這指的是第一個比喻。
其次，善男子，比如迦羅迦樹林（Kālaka forest，一種樹林），（其中的果實）有兩種果實相似，難以分辨。
案：僧亮說，這是第二個比喻。樹林比喻僧坊。迦羅迦果（Kālaka fruit，一種粗糙的果實）比喻內外都粗糙的人。鎮頭迦果（Jentaka fruit，一種果實）比喻內部細膩而外部粗糙的人，外表相似。
當果實成熟時。
案：僧亮說，指應該接受供養的時候。
有一個女人全部拾取。
案：僧亮說，指修功德的人，對粗細之人一視同仁。
鎮頭迦果只要有一點點（被發現），（她）就拿到市場上去炫耀售賣。
案：僧亮說，市場是貿易的場所，比喻施主之家，有彼此互相資助的意義。分僧供養，功德在於請者，比喻像售賣一樣。
愚蠢無知的小孩因為不能分辨，買了迦羅迦果吃后喪命。
案：僧亮說，見識淺薄，心胸狹隘，比喻像小孩一樣。供養粗俗之人，心中生起嗔恨和傲慢，不能產生清凈的福報，譬如喪命。
有智慧的人聽到這件事後，（便不再購買），人們知道后笑著離開了。
案：僧亮說，即使知道（真相）
【English Translation】 English version The Buddha told the good man that because of what the Mahāparinirvāṇa-sūtra (The Great Nirvana Sutra, an important Buddhist scripture) says, (certain things) cannot be distinguished by the physical eye.
Note: Monk Liang said that removing the eight impure things will generate pure thoughts about people. Such a person is a field of merit for sentient beings. It is called a 'pure field' because the grass and husks have not yet been separated, and no defiled thoughts arise. Monk Zong said that there are three metaphors in the answer. The first metaphor illustrates that good and evil are difficult to distinguish among the Sangha. One should make offerings simply upon seeing pure demeanor. Ordinary people have not attained the divine eye and should observe using the four requisites (clothing, food, shelter, and medicine). The second metaphor illustrates that since truth and falsehood are mixed, one can only know in the end by observing with the four requisites. They cannot be mutually verified, so one should inquire carefully and explore what they say. The third metaphor illustrates that if one cannot distinguish but generates equanimity, then both ordinary people and sages will benefit. If one only examines in vain and does not get to the point, one will lose the sages, create unnecessary disputes, and instead cause faults. This refers to the first metaphor.
Furthermore, good man, like the Kālaka forest (Kālaka forest, a type of forest), (the fruits within) have two fruits that are similar and difficult to distinguish.
Note: Monk Liang said that this is the second metaphor. The forest is a metaphor for the Sangha monastery. The Kālaka fruit (Kālaka fruit, a coarse fruit) is a metaphor for people who are coarse both internally and externally. The Jentaka fruit (Jentaka fruit, a fruit) is a metaphor for people who are refined internally but coarse externally, with similar appearances.
When the fruits are ripe.
Note: Monk Liang said that this refers to the time when offerings should be received.
A woman picks them all up.
Note: Monk Liang said that this refers to people who cultivate merit, treating coarse and refined people equally.
As long as there is a little bit of Jentaka fruit (discovered), (she) takes it to the market to show off and sell it.
Note: Monk Liang said that the market is a place of trade, a metaphor for the house of the benefactor, with the meaning of mutual assistance. Distributing offerings to the Sangha, the merit lies with the inviter, like selling.
A foolish and ignorant child, because he cannot distinguish, buys the Kālaka fruit and dies after eating it.
Note: Monk Liang said that shallow knowledge and narrow-mindedness are like a child. Making offerings to vulgar people, anger and arrogance arise in the heart, and pure blessings cannot be generated, like dying.
Wise people, after hearing about this, (no longer buy it), and people, knowing this, laugh and leave.
Note: Monk Liang said that even if (the truth) is known
內細。以其眾粗。亦不供養。失福之義也。不成大乘。應得而失。惜哉。
善男子大眾之中八不凈法(至)供養是人若欲供養。
案。僧亮曰。略合譬也。
應先問言大德(至)食迦羅迦果已而便命終。
明駿案。粗細之跡。難以眼識。應先撿訪。自當可見。豈宜以粗廢細。使玉石俱焚者耶。
複次善男子譬如城市有賣藥人。
案。僧宗曰。第三譬。聚眾交易相資之處曰市。譬之僧坊也。賣藥人。教化主也。
有妙甘藥出於雪山亦復多賣其餘雜藥味甘相似。
案。僧亮曰。甘藥譬內外俱細者也。雪山譬涅槃經。謂依經修行者。則表裹皆細也。余雜藥者。譬外細內粗也。味甘相似者。一往跡細。皆生人凈心也。
時有諸人咸皆欲買(至)此是雪山甘好妙藥。
明駿曰。彼賣藥人。知藥是雜。而欺此買物。意欲令人皆作真想也。教化之主。知此眾中。外細亂真。而意欲令人得表裹皆細之福田。故悉讚歎也。
時買藥者以肉眼故(至)我今已得雪山甘藥。
案。僧亮曰。不知其內。但觀其外。通生凈想。得無量福也。
迦棄若聲聞僧中有真實僧(至)有天眼者乃能分別。
案。僧亮曰。若不能分別。但等心供養也。
迦葉若
【現代漢語翻譯】 現代漢語譯本 對於內部粗糙的僧人，因為他們群體龐大而忽略供養，這是失去福報的行為，無法成就大乘，本應得到的卻失去了，實在可惜。
善男子，大眾之中有八種不清凈的現象……（至）……如果想要供養這些人。
（註釋：僧亮說，這大致是個比喻。）
應該先詢問：『大德……（至）……吃了食迦羅迦果（Shikharaka fruit）后就去世了。』
（明駿的看法：粗糙和精細的跡象，難以用肉眼識別，應該先檢查訪問，自然就能看到。怎麼能因為粗糙的就廢棄精細的，使得玉石一同焚燬呢？）
再次，善男子，譬如城市裡有賣藥的人。
（註釋：僧宗說，這是第三個比喻。聚集眾人交易互相資助的地方叫做『市』，比喻僧坊。賣藥的人，比喻教化之主。）
有美妙的甘藥產自雪山，也賣很多其他味道甘甜相似的雜藥。
（註釋：僧亮說，甘藥比喻內外都精細的人。雪山比喻《涅槃經》（Nirvana Sutra），意思是依經修行的人，就表裡都精細。其他雜藥，比喻外表精細而內部粗糙的人。味道甘甜相似，是指乍一看外表精細，都能使人生起清凈之心。）
當時有很多人都想購買……（至）……這是雪山出產的甘甜美好的妙藥。
（明駿說，那賣藥的人，明知藥是摻雜的，卻欺騙購買者，想要讓人們都認為是真藥。教化之主，明知大眾之中，有外表精細的人混淆視聽，卻想要讓人們得到表裡都精細的福田，所以全部都讚歎。）
當時買藥的人因為肉眼的緣故……（至）……我現在已經得到了雪山的甘藥。
（註釋：僧亮說，不知道藥的內部，只看藥的外部，普遍生起清凈的想法，就能得到無量的福報。）
迦棄若（Kakiraka）！聲聞僧（Śrāvakasaṃgha）中有真實的僧人……（至）……只有具有天眼的人才能分辨。
（註釋：僧亮說，如果不能分辨，就平等心地供養。）
迦葉若（Kāśyapa）！
【English Translation】 English version To neglect offering to monks who are internally coarse because of their large numbers is to lose blessings. It prevents the attainment of Mahayana, and what should have been gained is lost. What a pity!
'Good man, among the assembly, there are eight impure phenomena... (to)... If you wish to make offerings to these people.'
(Note: Saṃghaloka said, this is roughly a metaphor.)
You should first ask: 'Great Virtuous One... (to)... died after eating a Shikharaka fruit (食迦羅迦果).'
(Mingjun's view: The signs of coarseness and fineness are difficult to discern with the naked eye. One should first investigate and inquire, and then it will naturally become visible. How can one abandon the fine because of the coarse, causing both jade and stone to be burned together?)
Furthermore, good man, it is like a city with a medicine seller.
(Note: Sengzong said, this is the third metaphor. A place where people gather to trade and support each other is called a 'market,' which is a metaphor for a monastery. The medicine seller is a metaphor for the teaching master.)
There is wonderful sweet medicine from the Snowy Mountains, and he also sells many other mixed medicines with similar sweet tastes.
(Note: Saṃghaloka said, the sweet medicine is a metaphor for those who are internally and externally refined. The Snowy Mountains are a metaphor for the Nirvana Sutra (涅槃經), meaning that those who practice according to the sutra are refined both inside and out. The other mixed medicines are a metaphor for those who are externally refined but internally coarse. The similar sweet taste refers to the fact that at first glance, their external appearance is refined, which can give rise to pure thoughts in people.)
At that time, many people all wanted to buy... (to)... This is the sweet and wonderful medicine produced from the Snowy Mountains.
(Mingjun said, that medicine seller, knowing that the medicine is mixed, deceives the buyers, wanting people to think it is genuine medicine. The teaching master, knowing that among the assembly, there are those who are externally refined and confuse the truth, wants people to obtain the field of blessings that is refined both inside and out, so he praises them all.)
At that time, the medicine buyers, because of their physical eyes... (to)... I have now obtained the sweet medicine from the Snowy Mountains.
(Note: Saṃghaloka said, not knowing the inside of the medicine, only looking at the outside of the medicine, universally giving rise to pure thoughts, one can obtain immeasurable blessings.)
Kakiraka (迦棄若)! In the Śrāvakasaṃgha (聲聞僧) there are true monks... (to)... Only those with heavenly eyes can distinguish them.
(Note: Saṃghaloka said, if one cannot distinguish, then one should make offerings with an equal mind.)
Kāśyapa (迦葉若)!
優婆塞知是比丘(至)袈裟因緣恭敬禮拜。
案。僧亮曰。若必知內粗者。不應以外細而供養。
迦葉菩薩復白佛言世尊(至)譬如金剛珍寶異物。
案。智秀曰。領所解也。
如佛所說是諸比丘(至)應當證知非四種人。
案。僧亮曰。第八段會宗也。明人能知法。人即是法。不違昔說也。僧宗曰。二教似反。所以須會。昔說四依。謂依法不依人。乃至依智不依識。是則不使依人。有多過也。自有人是而法非。人非而法是。自有人法俱是。人法俱非者也。而淺識之徒。不能分別。或謂人非。遂失正法。或見人是。乃受耶教。則有失法之過也。是故觀令依法也。雖復置人。以取法故。宜簡擇了不了也。了義者奉行。不了義者勿用也。雖知了義。應廢辭華。以存義實。雖復遺文以入理。要宜虛懷以為勝。若不虛懷。則成識者。當依智人之矜抱。勿依凡夫之識著也。此是昔日四依也。若利根人者。不假聞四。但聞一二。已可知矣。若依人。則多過也。今日所以說依人者。昔佛在。世經教。未為人根多利。自能依法。以得於人。涅槃之後。經教穿鑿。文理難尋。正當憑信弘通。以取真實也。昔言依法。必是正法。即是法所教人。今言依人。必是體法之人。即是依人所行法也。昔言法。今言人
【現代漢語翻譯】 優婆塞（Upasaka，在家男居士）知道他是比丘（Bhiksu，出家男眾），因此以袈裟的因緣恭敬禮拜。
案：僧亮說，如果確實知道他內心粗鄙，就不應該因為他外表莊嚴而供養。
迦葉菩薩（Kasyapa Bodhisattva）再次對佛說：『世尊，譬如金剛（Vajra，一種堅硬的寶石）、珍寶等稀有之物。』
案：智秀說，這是領會了佛所說的道理。
如佛所說，這些比丘應當證知，不是四種人。
案：僧亮說，第八段是會歸宗旨。說明人能夠了解佛法，人即是法，不違背以前所說的。僧宗說，兩種教義看似相反，所以需要會通。以前說四依，是說依法不依人，乃至依智不依識。這是不應該依人的原因，因為依人有很多過失。有的人是賢善的，但法不正；有的人不賢善，但法是正的；有的人和法都是賢善的；有的人和法都不賢善。而淺薄的人不能分辨，或者認為人不賢善，就失去了正法；或者看到人賢善，就接受了邪教，這就有失去正法的過失。所以要觀察，使人依法。雖然也提到人，但目的是爲了取法。應該簡擇瞭解與不瞭解佛法的人。瞭解佛法的人，就奉行；不瞭解佛法的人，就不要採用。即使瞭解了佛法，也應該拋棄華麗的辭藻，而儲存義理的實質。即使遺忘文字而進入真理，也要虛懷若谷才好。如果不虛懷若谷，就成了有分別心的人。應當依靠有智慧的人的矜持和包容，不要依靠凡夫的分別和執著。這就是以前所說的四依。如果是利根的人，不需要聽聞全部四依，只要聽聞一二，就已經可以知道了。如果依人，就會有很多過失。今天之所以說依人，是因為以前佛在世的時候，眾生的根器大多銳利，自己能夠依法，從而得益於人。涅槃之後，經教被穿鑿附會，文理難以尋覓，正應當憑藉值得信賴的弘揚者，以獲取真實。以前說依法，必定是正法，也就是被法所教化的人。現在說依人，必定是體悟法的人，也就是依人所行持的法。以前說的是法，現在說的是人。'
【English Translation】 The Upasaka (layman) knew that he was a Bhiksu (monk), and therefore respectfully bowed to him because of the connection with the Kasaya (袈裟, monastic robe).
Note: Sengliang said, 'If you certainly know that his inner self is coarse, you should not make offerings to him because of his fine appearance.'
Kasyapa Bodhisattva (迦葉菩薩) again said to the Buddha, 'World Honored One, it is like Vajra (金剛, a hard gem), precious jewels, and other rare objects.'
Note: Zhixiu said, 'This is understanding what the Buddha said.'
As the Buddha said, these Bhiksus should know that they are not the four types of people.
Note: Sengliang said, 'The eighth section is the convergence of the principles. It explains that people can understand the Dharma, and people are the Dharma, which does not contradict what was said before.' Sengzong said, 'The two teachings seem contradictory, so they need to be reconciled. The four reliances mentioned before refer to relying on the Dharma and not relying on people, and even relying on wisdom and not relying on consciousness. This is why one should not rely on people, because there are many faults in relying on people. There are cases where the person is virtuous but the Dharma is not, and cases where the person is not virtuous but the Dharma is. There are also cases where both the person and the Dharma are virtuous, and cases where neither the person nor the Dharma is virtuous. However, shallow-minded people cannot distinguish these cases. Some may think that the person is not virtuous and thus lose the true Dharma, while others may see that the person is virtuous and thus accept heretical teachings, which leads to the fault of losing the Dharma. Therefore, one should observe and ensure that people rely on the Dharma. Although people are mentioned, the purpose is to obtain the Dharma. One should carefully select those who understand the Dharma and those who do not. Those who understand the definitive meaning should practice it, while those who do not understand the definitive meaning should not use it. Even if one understands the definitive meaning, one should abandon flowery language and preserve the essence of the meaning. Even if one forgets the words and enters the truth, it is best to be humble. If one is not humble, one becomes a person with discrimination. One should rely on the restraint and tolerance of wise people, and not rely on the discrimination and attachment of ordinary people. This is the four reliances mentioned before. If one has sharp roots, one does not need to hear all four reliances; hearing one or two is enough. If one relies on people, there will be many faults. The reason why we talk about relying on people today is because when the Buddha was in the world, most people had sharp faculties and could rely on the Dharma themselves, thus benefiting from people. After Nirvana, the scriptures were interpreted in a forced and distorted way, and the meaning was difficult to find. One should rely on trustworthy propagators to obtain the truth. When we said to rely on the Dharma before, it must be the true Dharma, which is the person taught by the Dharma. Now when we say to rely on people, it must be the person who embodies the Dharma, which is the Dharma practiced by the person. Before, we talked about the Dharma; now, we talk about the person.'
者。蓋互舉其一耳。下有三章。第一就經釋會。第二就律釋會。第三結四依名也。寶亮曰。人是總名。法是差品。故使依法。以取人也。及捉法以取人。故是依法耳。今日四人。與佛不異。故但使依人也。雖有四名。但為成初一依耳。何者。言依法不依人。而五陰是成人之法也。義是法下。所以若此語有義。與理相應者。此則可依。若但有語而無義。不可依也。如言陰有神我。但有語也。若言生滅無常。則有義也。了義經者。以三法印。爲了義。異此非了義也。依智不依識者。智性取法分明。緣中忘相。所以可依。識本取著。不會法相。不可依也。故知后三為成前一也。
佛言善男子依法者(至)是故如來常住不變。
案。僧亮曰。證法即是人也。先就極處說也。常住不變者。以常為證也。僧宗曰。釋往日所言。依法之旨也。昔令依法。意在常果。法不異人。即曰依人也。今所言人。體常法者。若依此人。即依常法。常果即法性也。
若復有言如來無常(至)是法性者不應依止。
案。僧亮曰。人不見法。人即非法。依此法者。即依人也。僧宗曰。簡去耶人。執教乖理者。不可依也。
如上所說四人出世(至)如來密語及能說故。
案。僧亮曰。此人解佛所說。解即是法。故可
【現代漢語翻譯】 者，大概是互相舉出一個方面罷了。下面有三章。第一章就經來解釋『會』（理解，領會）。第二章就律來解釋『會』。第三章總結四依的名稱。寶亮說：『人』是總的名稱，『法』是差別的品類，所以要『依法』，來選取『人』。以及抓住『法』來選取『人』，所以是『依法』啊。今日的四種人，與佛沒有差異，所以只用『依人』就可以了。雖然有四個名稱，但只是爲了成就最初的『一依』罷了。什麼呢？說『依法不依人』，而五陰是成就人的法啊。義是法之下的內容，所以如果這些話有意義，與道理相應，那麼就可以依從。如果只是有話而沒有意義，就不可依從。例如說陰有神我，只是有話罷了。如果說生滅無常，那麼就有意義了。了義經，用三法印作爲了義。與此不同的就不是了義。依智不依識，智性選取法時分明，在因緣中忘卻表相，所以可以依從。識的根本在於執著，不能領會法相，所以不可依從。所以知道后三者是爲了成就前一者。
佛說：『善男子，依法者（乃至）是故如來常住不變。』
案：僧亮說：『證明法就是人啊。』先就極端的處境來說。『常住不變』，用常作為證明。僧宗說：『解釋往日所說，依法的宗旨啊。』過去讓人依法，意在常果。法不異於人，就說是依人啊。現在所說的人，是體悟常法的人，如果依從這個人，就是依從常法。常果就是法性啊。
『如果又有人說如來無常（乃至）是法性者，不應該依止。』
案：僧亮說：『人不見法，人就是非法。依從這個法，就是依從人啊。』僧宗說：『簡別去除邪人，執持的教義違背道理的人，不可依從。』
『如上所說的四人出世（乃至）如來密語及能說故。』
案：僧亮說：『這些人理解佛所說，理解就是法，所以可以依從。
【English Translation】 These are merely examples of mutually citing one aspect. Below are three chapters. The first chapter explains 'understanding' (會, understanding, comprehending) based on the Sutras. The second chapter explains 'understanding' based on the Vinaya (律, monastic rules). The third chapter concludes with the names of the Four Reliances. Bao Liang (寶亮) said: 'Person' is a general term, 'Dharma' (法, law, teaching) is a differentiated category, so one should 'rely on the Dharma' to select the 'person'. And grasping the 'Dharma' to select the 'person', therefore it is 'relying on the Dharma'. The four types of people today are no different from the Buddha, so it is sufficient to 'rely on the person'. Although there are four names, it is only to accomplish the initial 'One Reliance'. What is it? Saying 'rely on the Dharma, not on the person', and the Five Skandhas (五陰, five aggregates) are the Dharma that constitutes a person. Meaning is what lies beneath the Dharma, so if these words have meaning and correspond to reason, then they can be relied upon. If there are only words without meaning, they cannot be relied upon. For example, saying that the Skandhas have a self, it is merely words. If it is said that there is arising and ceasing, impermanence, then it has meaning. Sutras of Definitive Meaning (了義經), use the Three Dharma Seals (三法印) as the definitive meaning. Anything different from this is not the definitive meaning. Relying on Wisdom (智, prajna) not on Consciousness (識, vijnana), the nature of Wisdom is clear when selecting the Dharma, forgetting appearances in conditions, so it can be relied upon. The root of Consciousness lies in attachment, unable to comprehend the Dharma characteristics, so it cannot be relied upon. Therefore, know that the latter three are to accomplish the former one.
The Buddha said: 'Good man, those who rely on the Dharma (up to) therefore the Tathagata (如來, Buddha) is eternally abiding and unchanging.'
Note: Sengliang (僧亮) said: 'Proving the Dharma is the person.' First, speaking from the extreme situation. 'Eternally abiding and unchanging', using eternity as proof. Sengzong (僧宗) said: 'Explaining what was said in the past, the purpose of relying on the Dharma.' In the past, people were asked to rely on the Dharma, with the intention of the eternal fruit. The Dharma is not different from the person, so it is said to rely on the person. The person now spoken of is the one who embodies the eternal Dharma, if one relies on this person, one relies on the eternal Dharma. The eternal fruit is the Dharma-nature (法性).'
'If someone says that the Tathagata is impermanent (up to) those who are of this Dharma-nature should not be relied upon.'
Note: Sengliang said: 'If a person does not see the Dharma, that person is not the Dharma. Relying on this Dharma is relying on the person.' Sengzong said: 'Distinguishing and removing heretical people, those who hold doctrines that violate reason, cannot be relied upon.'
'As mentioned above, the four types of people appear in the world (up to) because of the Tathagata's secret words and the ability to speak them.'
Note: Sengliang said: 'These people understand what the Buddha said, understanding is the Dharma, so they can be relied upon.'
依也。知如來常。若言無常。無是處者。解既同佛。亦即是佛也。
若有人能了知如來(至)何況不依是四種人。
案。僧亮曰。以下況上。證四依人也。
依法者即是法性(至)善男子是名定義。
案。僧亮曰。異則是倒。倒即是滅。不可依也。
依義不依語者(至)是名依義不依語也。
案。僧亮曰。法由義實。次法辯義也。覺了者慧也。所了此實。故以慧表義也。不羸劣者。義深照淺慧。名羸劣。不名覺了也。滿足者。照極無遺。境智俱圓也。常住不變。智圓累盡。不復變也。即法常者。常即法也。即名僧常者。得常故。和合常爾也。僧宗曰。釋果地功德。智慧圓備也。
何等語言所不應依(至)如是等語所不應依。
案。僧亮曰。具釋如下文也。若為法則通。不為法則塞也。
依智不依識者(至)及其經書亦不應依。
案。僧亮曰。義由智顯。故次義說智也。如實而知名智。智即如來。不如實知。即是識著。著是識業。不可依也。
依了義經不依不了義經者(至)入法性者是名了義。
案。僧亮曰。由經生智故。次智辨經也。
聲聞乘法則不應依(至)如是四依應當證知。
案。智秀曰。雙釋可依不可依義也。
【現代漢語翻譯】 現代漢語譯本： 『依』是說了知如來是常住的。如果說如來是無常的，這是不可能的。理解與佛相同，也就是佛。
如果有人能夠了知如來（至）何況不依止這四種人。
按僧亮的說法：以下面的內容來比況上面的內容，證明四依人的重要性。
依法，就是依止法性（至）善男子，這叫做定義。
按僧亮的說法：不同於法性就是顛倒。顛倒就是滅亡，不可依止。
依義不依語，是指（至）這叫做依義不依語。
按僧亮的說法：法由義而真實，因此在法之後辨別義。覺了，就是智慧。所覺了的就是這個真實，所以用智慧來表示義。不羸劣，是指義理深邃而淺薄的智慧無法照見，這叫做羸劣，不能稱為覺了。滿足，是指照見到了極致沒有遺漏，境和智都圓滿。常住不變，是指智慧圓滿，累積的業障都已消除，不再變化。即法常，是指常就是法。即名僧常，是指得到常住的緣故，和合的狀態也是常住的。僧宗說：這是解釋果地的功德，智慧圓滿具備。
什麼樣的語言是不應該依止的（至）像這樣的語言是不應該依止的。
按僧亮的說法：具體解釋如下文。如果爲了法則通達，不爲了法則閉塞。
依智不依識，是指（至）以及經書也不應該依止。
按僧亮的說法：義由智而顯現，所以在義之後說智。如實而知叫做名智，智就是如來。不如實地知，就是執著于識。執著是識的業，不可依止。
依了義經不依不了義經，是指（至）進入法性叫做了義。
按僧亮的說法：由經產生智，所以在智之後辨別經。
聲聞乘的法則不應該依止（至）像這樣的四依應當證知。
按智秀的說法：同時解釋了可依止和不可依止的含義。
【English Translation】 English version: 'Relying on' means knowing that the Tathagata (如來) [Thus Come One] is permanent. If it is said that the Tathagata (如來) is impermanent, that is impossible. Understanding is the same as the Buddha, which means being the Buddha.
If someone can understand the Tathagata (如來) [Thus Come One] (to) how much more should they rely on these four types of people.
According to Sengliang: The following content is used to compare with the above content, proving the importance of the four reliances.
Relying on the Dharma (法) [teachings], means relying on the Dharma-nature (法性) [nature of reality] (to) Good man, this is called definition.
According to Sengliang: Different from the Dharma-nature (法性) is inversion. Inversion is destruction, which cannot be relied upon.
Relying on the meaning and not on the words, refers to (to) this is called relying on the meaning and not on the words.
According to Sengliang: The Dharma (法) [teachings] is true because of the meaning, so the meaning is distinguished after the Dharma (法) [teachings]. Awakening is wisdom. What is awakened is this truth, so wisdom is used to represent meaning. Not weak, refers to the profound meaning that shallow wisdom cannot see, which is called weak and cannot be called awakening. Fulfillment, refers to seeing to the extreme without omission, the realm and wisdom are both complete. Permanently abiding and unchanging, refers to the wisdom being complete, and the accumulated karma being eliminated, no longer changing. 'That the Dharma (法) [teachings] is permanent', means that permanence is the Dharma (法) [teachings]. 'That the Sangha (僧) [community] is permanent', means that because of obtaining permanence, the state of harmony is also permanent. Sengzong said: This is an explanation of the merits of the Fruition Ground, where wisdom is complete and fully equipped.
What kind of language should not be relied upon (to) such language should not be relied upon.
According to Sengliang: A detailed explanation is given in the following text. If it is for the Dharma (法) [teachings], it is accessible; if it is not for the Dharma (法) [teachings], it is blocked.
Relying on wisdom and not on consciousness, refers to (to) and the scriptures should also not be relied upon.
According to Sengliang: The meaning is revealed by wisdom, so wisdom is discussed after meaning. Knowing truthfully is called wisdom, and wisdom is the Tathagata (如來) [Thus Come One]. Not knowing truthfully is attachment to consciousness. Attachment is the karma of consciousness, which cannot be relied upon.
Relying on the definitive meaning sutras and not on the non-definitive meaning sutras, refers to (to) entering the Dharma-nature (法性) [nature of reality] is called definitive meaning.
According to Sengliang: Wisdom arises from the sutras, so the sutras are distinguished after wisdom.
The rules of the Śrāvakayāna (聲聞乘) [Vehicle of the Hearers] should not be relied upon (to) such four reliances should be known and realized.
According to Zhixiu: It simultaneously explains the meaning of what can be relied upon and what cannot be relied upon.
複次依義者義名質直(至)不可繫縛而亦可見。
案。僧亮曰。此下第二說會四依也。名義相當。名質直也。亦就佛地說耳。名曰光明者。相當名義互相顯發也。不羸劣者。互彰則名義俱盡也。不劣名為智慧者慧是般若。上總三事。今別之也。常住者。法身也。而亦可見者。結盡則證也。
若有說言不可見者(至)是故依法不依於人。
案。僧亮曰。結此人不可依也。
若復有人以微妙語(至)是故依義不依于語。
案。僧亮曰。此二依作佛地明故合說。
依智者眾僧是常無為不變(至)是故依智不依于識。
案。僧亮曰。依無漏智。說聲聞僧。得無漏智相續常也。無漏斷結。終不更起。謂無為不變也。得無作戒。終不作惡。謂不畜八種不凈物也。不依識者。斷結還起。不可依也。
若有說言識作識受(至)是故此識不可依止。
案。僧亮曰。引人說為證也。作是無礙道。受是解脫道也。無和合僧者。聲聞相續常。是和合常也。無礙解脫。非是識者。無和合常也。和合名無所有者。有漏和合。本無今有。已有還無。無不可說。是故識不可依也。
依了義者了義者名為知足(至)不了義經不應依止。
案。僧亮曰。此說依法。以經為法。法有
【現代漢語翻譯】 現代漢語譯本： 其次，依據『義』（Artha，意義、真理）的原則，『義』的含義是質樸正直，（乃至）不可被束縛但也可以被理解。
按：僧亮法師說，下面第二部分是解釋如何符合四依法。『名』（Nāma，名稱、概念）與『義』（Artha，意義、真理）是相應的，『名』就是質樸正直。這也可以就佛陀的教法來說。『名』被稱為光明，對應于『義』，『名』與『義』互相顯發。不羸弱，互相彰顯則『名』與『義』都達到極致。不弱名為智慧，智慧就是般若（Prajna，智慧）。上面總說三事，現在分別說明。常住，指的是法身（Dharmakāya，法性身）。而也可以被理解，指的是煩惱結縛斷盡則可以證悟。
如果有人說（法身）不可見，（這種說法是錯誤的，）所以應當依法（Dharma，佛法）不依人（Pudgala， ব্যক্তি）。
按：僧亮法師說，總結人不可依。
如果又有人用微妙的言語（來迷惑你），（這種做法也是錯誤的，）所以應當依『義』（Artha，意義、真理）不依『語』（Vyañjana，語言）。
按：僧亮法師說，這兩種依據闡明了佛的境界，所以合在一起說。
依『智』（Jnana，智慧）的原則，眾僧是常住、無為、不變的，（所以應當依智不依識，）所以應當依『智』（Jnana，智慧）不依『識』（Vijnana，意識）。
按：僧亮法師說，依據無漏智，來說聲聞僧。得到無漏智，相續不斷。無漏斷除煩惱結縛，終不再生起，這就是無為不變。得到無作戒，終不再作惡，指不持有八種不凈之物。不依『識』（Vijnana，意識），因為斷除煩惱結縛后又再生起，不可依。
如果有人說『識』（Vijnana，意識）造作，『識』（Vijnana，意識）領受，（這種說法是錯誤的，）所以這個『識』（Vijnana，意識）不可依止。
按：僧亮法師說，引用別人的說法來作為論證。造作指的是無礙道，領受指的是解脫道。沒有和合僧，聲聞相續不斷，是和合常。無礙解脫，不是『識』（Vijnana，意識），沒有和合常。和合名為無所有，有漏和合，本來沒有現在有，已經有了還會沒有，沒有不可說，所以『識』（Vijnana，意識）不可依。
依『了義』（Nitartha，究竟真實之義）的原則，『了義』（Nitartha，究竟真實之義）的意思是知足，（所以應當依了義不依不了義，）不了義經不應依止。
按：僧亮法師說，這是說法（Dharma，佛法），以經為法。法有
【English Translation】 English version: Furthermore, according to the principle of 'Artha' (meaning, truth), the meaning of 'Artha' is simplicity and straightforwardness, (to the extent that it is) unbindable but also understandable.
Note: The Venerable Sengliang said, the second part below explains how to conform to the Four Reliances. 'Nāma' (name, concept) corresponds to 'Artha' (meaning, truth), and 'Nāma' is simplicity and straightforwardness. This can also be said in terms of the Buddha's teachings. 'Nāma' is called luminosity, corresponding to 'Artha', 'Nāma' and 'Artha' manifest each other. Not weak, mutual manifestation means that both 'Nāma' and 'Artha' reach their ultimate. Not weak is called wisdom, wisdom is Prajna (wisdom). The above is a general statement of three things, now explained separately. Permanent dwelling refers to the Dharmakāya (Dharma body). And also understandable refers to the realization when the bonds of affliction are exhausted.
If someone says (the Dharmakāya) is invisible, (this statement is wrong,) so one should rely on the Dharma (Buddha's teachings) and not on the Pudgala (person).
Note: The Venerable Sengliang said, concluding that people are not to be relied upon.
If someone uses subtle language (to confuse you), (this practice is also wrong,) so one should rely on 'Artha' (meaning, truth) and not on 'Vyañjana' (language).
Note: The Venerable Sengliang said, these two reliances clarify the Buddha's realm, so they are said together.
According to the principle of 'Jnana' (wisdom), the Sangha is permanent, unconditioned, and unchanging, (so one should rely on wisdom and not on consciousness,) so one should rely on 'Jnana' (wisdom) and not on 'Vijnana' (consciousness).
Note: The Venerable Sengliang said, based on the un-outflow wisdom, to speak of the Sravaka Sangha. Obtaining un-outflow wisdom, continuously. Un-outflow cuts off the bonds of affliction, and will never arise again, which is unconditioned and unchanging. Obtaining the non-action precepts, and will never do evil again, referring to not holding the eight kinds of impure things. Not relying on 'Vijnana' (consciousness), because after cutting off the bonds of affliction, they arise again, which is unreliable.
If someone says 'Vijnana' (consciousness) creates, 'Vijnana' (consciousness) receives, (this statement is wrong,) so this 'Vijnana' (consciousness) is not to be relied upon.
Note: The Venerable Sengliang said, quoting someone else's statement as proof. Creation refers to the unobstructed path, and reception refers to the path of liberation. There is no harmonious Sangha, the Sravaka continues continuously, which is harmonious and constant. Unobstructed liberation is not 'Vijnana' (consciousness), there is no harmonious constant. Harmony is called non-existent, outflow harmony, originally did not exist but now exists, already exists but will still not exist, non-existence cannot be said, so 'Vijnana' (consciousness) is not to be relied upon.
According to the principle of 'Nitartha' (ultimate true meaning), the meaning of 'Nitartha' (ultimate true meaning) is contentment, (so one should rely on the definitive meaning and not on the provisional meaning,) the provisional meaning sutras should not be relied upon.
Note: The Venerable Sengliang said, this is speaking of the Dharma (Buddha's teachings), taking the sutras as the Dharma. The Dharma has
了義不了義也。住是中者。解經所說。住其中矣。
善男子若有人言如來憐愍(至)如是四法所應依止。
案。僧亮曰。為護法故。具此三緣。為繼身命。行於法故。不貪聚為輕也。
若有戒律阿毗曇修多羅不違是四亦應依止。
案。智秀曰。不但四依人說故。可依三藏。與此相應。亦可依止也。
若有說言有時非時(至)如是三分亦不應依。
案。智秀曰。舉非以顯是也。非但人說不可。而依三藏。有此說者。亦不應依也。
我為肉眼諸眾生等(至)是故我今說是四依。
案。智秀曰。結會今昔說四依者。皆為示導肉眼者也。
法者即是法性(至)了達一切大乘經典。
案。智秀曰。第三翻。總舉今日之旨。結定真教。以釋會本意也。
大般涅槃經集解卷第十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十七(分邪正品第九)
辯十一種邪正事
分邪正品第九
案。僧亮曰。答云何知天魔。為眾作留難也。故是廣流通也。法瑤曰。夫邪黨嫉正。魔亂真道。能惑始學人。故宜辨其相。是以四依品中。舉賊狗毒龍等譬。答問云何作留難也。今此一品。並四諦品。答如來波旬說
【現代漢語翻譯】 現代漢語譯本： 了義和不了義也是如此。安住于這個『中』的人，就理解了經文所說的，安住于其中了。
善男子，如果有人說如來憐憫（至）像這樣的四種法應該依止。
案：僧亮說，爲了守護佛法，具備這三種因緣。爲了延續生命，奉行佛法，不貪圖積聚，這是輕視物質的表現。
如果有戒律、阿毗曇（Abhidhamma，論藏）、修多羅（Sutra，經藏）不違背這四種原則，也應該依止。
案：智秀說，不僅僅是四依人所說的才可以依止，三藏（Tripitaka，佛教經典的總稱）與此相應，也可以依止。
如果有人說有時非時（至）像這樣的三分也不應該依止。
案：智秀說，舉出反面的例子是爲了顯明正面的。不僅僅是人說的不可以依止，即使三藏中有這樣的說法，也不應該依止。
我爲了肉眼凡胎的眾生（至）所以我現在說這四依。
案：智秀說，總結過去和現在所說的四依，都是爲了引導肉眼凡胎的人。
法就是法性（至）完全通達一切大乘經典。
案：智秀說，第三次，總括今天的主旨，總結確定真正的教義，以此來解釋領會本經的意圖。
《大般涅槃經集解》卷第十六 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第十七（分邪正品第九）
辯十一種邪正事
分邪正品第九
案：僧亮說，回答如何知道天魔（Mara，佛教中阻礙修行的惡魔）為大眾製造障礙。所以這是廣泛流通的意義。法瑤說，邪惡的一方嫉妒正義，魔擾亂真正的道路，能夠迷惑剛開始學習的人，所以應該辨別它們的相狀。因此在四依品中，舉出賊、狗、毒龍等譬喻，回答提問如何製造障礙。現在這一品，連同四諦品，回答如來（Tathagata，佛的稱號）和波旬（Papañca，魔王）的說法。
【English Translation】 English version: The definitive and non-definitive are also like this. Those who abide in this 'middle' understand what the scriptures say, and abide in it.
Good man, if someone says that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has compassion (up to) that these four dharmas should be relied upon.
Note: Sengliang said, 'For the sake of protecting the Dharma (Dharma, the teachings of the Buddha), these three conditions are fulfilled. For the sake of continuing life, practicing the Dharma, not being greedy for accumulation, this is a sign of taking material things lightly.'
If there are precepts, Abhidhamma (Abhidhamma, the philosophical teachings), Sutra (Sutra, discourses of the Buddha) that do not violate these four principles, they should also be relied upon.
Note: Zhixiu said, 'Not only what the Four Reliances say can be relied upon, the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) that corresponds to this can also be relied upon.'
If someone says that there are times and non-times (up to) that these three parts should not be relied upon.
Note: Zhixiu said, 'Giving negative examples is to highlight the positive. Not only what people say cannot be relied upon, even if the Tripitaka has such statements, it should not be relied upon.'
I, for the sake of sentient beings with fleshy eyes (up to) therefore I now speak of these Four Reliances.
Note: Zhixiu said, 'Summarizing the Four Reliances spoken of in the past and present, all are for guiding those with fleshy eyes.'
The Dharma is Dharma-nature (up to) completely understanding all Mahayana (Mahayana, the Great Vehicle) scriptures.
Note: Zhixiu said, 'The third time, summarizing today's main point, concluding and establishing the true teachings, in order to explain and understand the intention of this scripture.'
Collected Explanations of the Mahaparinirvana Sutra, Volume 16 Taisho Tripitaka, Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 17 (Chapter 9 on Distinguishing Between the Heretical and the Orthodox)
Discussing Eleven Kinds of Heretical and Orthodox Matters
Chapter 9 on Distinguishing Between the Heretical and the Orthodox
Note: Sengliang said, 'Answering how to know that Mara (Mara, the demon who obstructs enlightenment) creates obstacles for the masses. Therefore, this is the meaning of widespread circulation.' Fa Yao said, 'The evil party is jealous of righteousness, and demons disturb the true path, which can confuse beginners, so their appearances should be distinguished. Therefore, in the Chapter on the Four Reliances, metaphors such as thieves, dogs, and poisonous dragons are used to answer the question of how to create obstacles. Now this chapter, together with the Chapter on the Four Noble Truths, answers the statements of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) and Papañca (Papañca, the king of demons).'
。何分別知也。同是四十九年教。而善察者。居然異也。智秀曰。問稱天魔者。蓋是舉天。示極魔之勝耳。尋魔之為亂。事不止一。但以言之。為實亂為甚。故問云。如來波旬說。云何分別知也。此雖人法兩異。同能亂道。故合成一問也。慧誕曰。此品有四段。從品初至九部經。明魔佛二說。相似而異也。二從九部以下。佛弟子執輕非重。執小非大。迭相誹謗。復是魔也。三從無四波羅夷以下。明大邪見人所說。無善惡理。復是魔也。四從要因持戒以下。通明古今所可乖佛法事。儘是魔說也。今佛之與魔。在家出家。邪見正見。經律通塞。盡釋也。
爾時迦葉白佛言世尊(至)諸餘經律能受持者。
案。僧亮曰。持魔經律。是謂依人不依法也。若具四顛倒。即四魔也。僧宗曰。四魔者。魔經魔律魔師及魔弟子也。魔以二事亂法。一以形亂。二以說亂。今先明形亂。次明說亂。就說亂中。略有二。一者亂經。二者亂律。亂經亂律。各有兩重。初略后廣也。就略亂經中。承佛偏教。執爲了義。就略律中。初明一往違反律教。就廣亂經中。文句再出。不必從教。正自推度。生此邪解。非功德之人。后明比丘答王有性得罪。亦名亂經也。就廣亂律中。可分為七。至彼更分也。寶亮曰。此中辨邪。有二段。一者天魔
【現代漢語翻譯】 如何才能分辨呢？同樣是四十九年的教法，但善於觀察的人，卻能發現其中的差異。智秀說：『問及天魔，大概是舉出天，來顯示魔的極度強大。』追尋魔的作亂，事情不止一件。但就言語來說，以實際的擾亂最為厲害。所以問：『如來和波旬（Pāpīyas，魔王）所說，如何分辨呢？』這雖然是人和法兩種不同，但都能擾亂正道，所以合為一個問題。慧誕說：『此品有四個段落。從品初到九部經，說明魔和佛的兩種說法，相似而不同。第二，從九部經以下，佛弟子執著輕微的，否定重要的；執著小的，否定大的；互相誹謗，這也是魔的表現。第三，從沒有四波羅夷（catvāri pārājikā dharmāḥ，四種根本戒律）以下，說明大邪見之人所說，沒有善惡的道理，這也是魔的表現。第四，從要因持戒以下，總括說明古今所可能違背佛法的事情，都是魔的說法。』現在佛與魔，在家與出家，邪見與正見，經與律的通達與阻塞，都解釋清楚了。
這時，迦葉（Kāśyapa，佛陀十大弟子之一）對佛說：『世尊……』直到『其他經律能夠受持的人』。
僧亮說：『執持魔的經律，這就是依人不依法。』如果具備四顛倒，就是四魔。僧宗說：『四魔是：魔經、魔律、魔師以及魔弟子。』魔用兩件事擾亂佛法：一是通過形象擾亂，二是通過言說擾亂。現在先說明形象的擾亂，再說明言說的擾亂。就言說的擾亂中，略有兩點：一是擾亂經，二是擾亂律。擾亂經和擾亂律，各有兩重含義，先是簡略的，后是詳細的。就簡略的擾亂經中，承接佛陀的偏頗教導，執著地認為是究竟的意義。就簡略的律中，首先說明直接違反律教。就廣泛的擾亂經中，文句再次出現，不必遵循教導，而是自己推測，產生這種邪惡的理解，不是有功德的人。後面說明比丘回答國王說有性得罪，也叫做擾亂經。就廣泛的擾亂律中，可以分為七個部分，到那裡再詳細區分。寶亮說：『這裡辨別邪惡，有兩段：一是天魔』
【English Translation】 How can one distinguish them? It's the same teaching of forty-nine years, but those who observe carefully can discern the differences. Zhi Xiu said: 'The question about the heavenly demon is probably to raise the heaven to show the extreme power of the demon.' Tracing the disturbances of the demon, there is more than one matter. But in terms of speech, the actual disturbance is the most severe. Therefore, it is asked: 'How can one distinguish between what the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) and Pāpīyas (Pāpīyas, the demon king) say?' Although these are two different things, person and Dharma, both can disturb the right path, so they are combined into one question. Hui Dan said: 'This chapter has four sections. From the beginning of the chapter to the nine divisions of scriptures, it explains that the two teachings of the demon and the Buddha are similar but different. Second, from the nine divisions of scriptures onwards, the Buddha's disciples cling to the trivial and deny the important; cling to the small and deny the large; slander each other, which is also a manifestation of the demon. Third, from the absence of the four pārājikā dharmāḥ (catvāri pārājikā dharmāḥ, the four fundamental precepts) onwards, it explains that what those with great heretical views say has no principle of good and evil, which is also a manifestation of the demon. Fourth, from the essential need to uphold the precepts onwards, it generally explains that what may violate the Buddha's Dharma in ancient and modern times are all the demon's teachings.' Now, the Buddha and the demon, the lay and the monastic, the heretical and the right views, the understanding and obstruction of the sutras and precepts, are all explained clearly.
At this time, Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One...' until 'Those who can uphold other sutras and precepts'.
Seng Liang said: 'Holding the demon's sutras and precepts is relying on people and not on the Dharma.' If one possesses the four inversions, then they are the four demons. Seng Zong said: 'The four demons are: demon sutras, demon precepts, demon teachers, and demon disciples.' The demon disturbs the Dharma with two things: one is to disturb through form, and the other is to disturb through speech. Now, first explain the disturbance of form, and then explain the disturbance of speech. Within the disturbance of speech, there are roughly two points: one is to disturb the sutras, and the other is to disturb the precepts. Disturbing the sutras and disturbing the precepts each have two layers of meaning, first brief and then detailed. Within the brief disturbance of the sutras, they inherit the Buddha's biased teachings and stubbornly believe that it is the ultimate meaning. Within the brief precepts, first explain the direct violation of the precepts. Within the extensive disturbance of the sutras, the sentences appear again, and it is not necessary to follow the teachings, but to speculate on their own, producing this evil understanding, which is not a person of merit. Later, it is explained that the bhikshu (bhikshu, a Buddhist monk) answering the king that there is inherent sin is also called disturbing the sutras. Within the extensive disturbance of the precepts, it can be divided into seven parts, which will be distinguished in detail there. Bao Liang said: 'Here, distinguishing evil has two sections: one is the heavenly demon.'
亂道。二者人作魔。以亂正也。
迦葉菩薩白佛言世尊(至)如是等輩復云何知。
案。智秀曰。向一翻。先指前四依。以咨佛。既蒙印可。便舉先問。以請答也。
佛告迦葉我涅槃七百歲后(至)作無漏身壞我正法。
案。智秀曰。二種亂中。此形亂也。
是魔波旬壞正法時(至)隨順佛所說者即是菩薩。
案。智秀曰。此下顯言亂也。有十一複次。此第一謂實生王宮也。
若有說言如來生時(至)隨順佛所說者即是菩薩。
案。智秀曰。第二不信四方各行七步。
若有說言菩薩生已(至)隨順佛所說者即是菩薩。
案。智秀曰。第三謂佛在後生。應敬禮天。天前出故。不應禮佛也。
若有經律說言菩薩(至)隨順佛經律者是名菩薩。
案。智秀曰。第四謂實受五欲也。
若有說言佛在舍衛(至)隨順佛所說者即是菩薩。
案。智秀曰。第五謂佛聽受八不凈物也。
若有說言菩薩為欲供養(至)當知是魔之所說也。
案。智秀曰。第六謂佛不能現入諸道。示眾伎能也。
若有說言菩薩如是(至)隨順佛所說者即是菩薩。
案。智秀曰。第七謂戒律一向皆重。又言無有大乘也。
複次善男子
【現代漢語翻譯】 現代漢語譯本
淆亂正道。這兩種人是魔所為，用來擾亂正法。
迦葉菩薩問佛說：『世尊，像這樣的人，又該如何識別呢？』
智秀的註解說：『前文已經翻譯過一次，先前指出了四依（依法、依義、依了義、依智）來請教佛陀。既然已經得到佛陀的印可，便提出先前的問題，請求佛陀解答。』
佛告訴迦葉：『我涅槃七百年後，有出家人穿著袈裟，實際上是獵人，他們受持比丘的戒律，卻像俗人一樣營生，他們自稱是阿羅漢，內心貪求世俗名利，他們蓄養妻子，卻說自己清凈持戒，他們誹謗佛經，他們斷滅佛的正法，這些人雖然外表像持戒清凈，卻破壞我的戒律，他們貪圖利養，爲了微薄的利益爭鬥不休，他們以種種邪見蠱惑人心，他們雖然現出無漏之身的樣子，卻破壞我的正法。』
智秀的註解說：『在兩種擾亂中，這是指外形上的擾亂。』
『這些魔波旬破壞正法的時候，如果有人說如來（Tathagata）行於邪道，卻說自己行於正道，這樣的人是魔所為；如果有人行於正道，並且隨順佛所說，這樣的人就是菩薩。』
智秀的註解說：『以下是顯現言語上的擾亂，共有十一次複述。這是第一次，說佛陀實際上生於王宮。』
『如果有人說如來出生時，是由人扶著行走，並且遍觀四方，還說『天上天下，唯我獨尊』，這樣的人是魔所為；如果有人不這樣說，並且隨順佛所說，這樣的人就是菩薩。』
智秀的註解說：『這是第二次，不相信佛陀出生時向四方各行七步。』
『如果有人說菩薩出生后，應該先敬禮天神，然後再禮敬佛陀，因為天神先出現；如果有人不這樣說，並且隨順佛所說，這樣的人就是菩薩。』
智秀的註解說：『這是第三次，認為佛陀是後來出生的，應該敬禮天神，因為天神先出現，所以不應該禮敬佛陀。』
『如果有人說經律中記載菩薩受用五欲（色、聲、香、味、觸），這樣的人是魔所為；如果有人隨順佛經和戒律，這樣的人就稱為菩薩。』
智秀的註解說：『這是第四次，認為菩薩實際上是受用五欲的。』
『如果有人說佛陀在舍衛城（Sravasti）接受八種不凈之物，這樣的人是魔所為；如果有人隨順佛所說，這樣的人就是菩薩。』
智秀的註解說：『這是第五次，認為佛陀聽受八種不凈之物。』
『如果有人說菩薩爲了供養的緣故，可以進入酒館和妓院，這樣的人是魔所說。』
智秀的註解說：『這是第六次，認為佛陀不能顯現進入各種道，展示各種技能。』
『如果有人說菩薩是這樣的，並且讚歎毀犯戒律的行為，這樣的人是魔所為；如果有人不這樣說，並且隨順佛所說，這樣的人就是菩薩。』
智秀的註解說：『這是第七次，認為戒律一概都很重要，又說沒有大乘佛法。』
『再次，善男子，』
English version
Confusing the right path. These two types of people are acting as demons, used to disrupt the true Dharma.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, how are we to recognize such people?'
Zhi Xiu's annotation says: 'It has been translated once before, previously pointing out the Four Reliances (reliance on the Dharma, reliance on the meaning, reliance on the definitive meaning, reliance on wisdom) to consult the Buddha. Now that the Buddha has approved, he raises the previous question to request an answer.'
The Buddha told Kasyapa: 'Seven hundred years after my Nirvana, there will be monks who wear robes but are actually hunters. They uphold the precepts of a Bhiksu (monk), but they make a living like laypeople. They claim to be Arhats (enlightened beings), but their hearts crave worldly fame and gain. They keep wives, but they say they are pure and uphold the precepts. They slander the Buddhist scriptures, and they cut off the true Dharma of the Buddha. Although these people appear to be upholding the precepts purely, they destroy my precepts. They are greedy for profit and fight endlessly for meager gains. They mislead people with various evil views. Although they appear to have a body free from outflows (asrava), they destroy my true Dharma.'
Zhi Xiu's annotation says: 'Among the two types of disruption, this refers to disruption in form.'
'When these Mara Papiyas (demon) disrupt the true Dharma, if someone says that the Tathagata (Buddha) walks on the evil path, but claims to walk on the right path, such a person is acting as a demon; if someone walks on the right path and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'The following reveals disruption in speech, with eleven repetitions. This is the first, saying that the Buddha was actually born in a royal palace.'
'If someone says that when the Tathagata was born, he was supported by people to walk, and he looked in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one,' such a person is acting as a demon; if someone does not say this and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the second, not believing that the Buddha walked seven steps in each of the four directions at birth.'
'If someone says that after a Bodhisattva is born, he should first pay homage to the gods, and then pay homage to the Buddha, because the gods appeared first; if someone does not say this and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the third, believing that the Buddha was born later and should pay homage to the gods, because the gods appeared first, so one should not pay homage to the Buddha.'
'If someone says that the Sutras and Vinaya (monastic rules) record that Bodhisattvas enjoy the five desires (form, sound, smell, taste, touch), such a person is acting as a demon; if someone follows the Buddhist scriptures and precepts, such a person is called a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the fourth, believing that Bodhisattvas actually enjoy the five desires.'
'If someone says that the Buddha in Sravasti (city) accepted the eight impure things, such a person is acting as a demon; if someone follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the fifth, believing that the Buddha listened to and accepted the eight impure things.'
'If someone says that a Bodhisattva, for the sake of making offerings, can enter taverns and brothels, such a person is speaking as a demon.'
Zhi Xiu's annotation says: 'This is the sixth, believing that the Buddha cannot manifest entering various paths and displaying various skills.'
'If someone says that a Bodhisattva is like this, and praises the behavior of violating the precepts, such a person is acting as a demon; if someone does not say this and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the seventh, believing that the precepts are all important, and also saying that there is no Mahayana Buddhism.'
'Again, good man,'
【English Translation】 Confusing the right path. These two types of people are acting as demons, used to disrupt the true Dharma.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, how are we to recognize such people?'
Zhi Xiu's annotation says: 'It has been translated once before, previously pointing out the Four Reliances (reliance on the Dharma, reliance on the meaning, reliance on the definitive meaning, reliance on wisdom) to consult the Buddha. Now that the Buddha has approved, he raises the previous question to request an answer.'
The Buddha told Kasyapa: 'Seven hundred years after my Nirvana, there will be monks who wear robes but are actually hunters. They uphold the precepts of a Bhiksu (monk), but they make a living like laypeople. They claim to be Arhats (enlightened beings), but their hearts crave worldly fame and gain. They keep wives, but they say they are pure and uphold the precepts. They slander the Buddhist scriptures, and they cut off the true Dharma of the Buddha. Although these people appear to be upholding the precepts purely, they destroy my precepts. They are greedy for profit and fight endlessly for meager gains. They mislead people with various evil views. Although they appear to have a body free from outflows (asrava), they destroy my true Dharma.'
Zhi Xiu's annotation says: 'Among the two types of disruption, this refers to disruption in form.'
'When these Mara Papiyas (demon) disrupt the true Dharma, if someone says that the Tathagata (Buddha) walks on the evil path, but claims to walk on the right path, such a person is acting as a demon; if someone walks on the right path and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'The following reveals disruption in speech, with eleven repetitions. This is the first, saying that the Buddha was actually born in a royal palace.'
'If someone says that when the Tathagata was born, he was supported by people to walk, and he looked in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one,' such a person is acting as a demon; if someone does not say this and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the second, not believing that the Buddha walked seven steps in each of the four directions at birth.'
'If someone says that after a Bodhisattva is born, he should first pay homage to the gods, and then pay homage to the Buddha, because the gods appeared first; if someone does not say this and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the third, believing that the Buddha was born later and should pay homage to the gods, because the gods appeared first, so one should not pay homage to the Buddha.'
'If someone says that the Sutras and Vinaya (monastic rules) record that Bodhisattvas enjoy the five desires (form, sound, smell, taste, touch), such a person is acting as a demon; if someone follows the Buddhist scriptures and precepts, such a person is called a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the fourth, believing that Bodhisattvas actually enjoy the five desires.'
'If someone says that the Buddha in Sravasti (city) accepted the eight impure things, such a person is acting as a demon; if someone follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the fifth, believing that the Buddha listened to and accepted the eight impure things.'
'If someone says that a Bodhisattva, for the sake of making offerings, can enter taverns and brothels, such a person is speaking as a demon.'
Zhi Xiu's annotation says: 'This is the sixth, believing that the Buddha cannot manifest entering various paths and displaying various skills.'
'If someone says that a Bodhisattva is like this, and praises the behavior of violating the precepts, such a person is acting as a demon; if someone does not say this and follows what the Buddha said, such a person is a Bodhisattva.'
Zhi Xiu's annotation says: 'This is the seventh, believing that the precepts are all important, and also saying that there is no Mahayana Buddhism.'
'Again, good man,'
若有說言(至)隨順佛所說者即是菩薩。
案。僧宗曰。從輕重之罪。其性皆重。自此以下。魔說律以亂正也。有七意。此第一。且一往云。言違反律教也。智秀曰。第八謂佛不為功德所成。故身無常也。
復有人言或有比丘(至)若能隨順是大菩薩。
案。僧宗曰。第三說二人無犯。而犯為犯也。智秀曰。第九謂實不犯。而言犯也。
復有說言無四波羅夷(至)當知是人真我弟子。
案。僧宗曰。第三說一向毀犯。都無有罪。智秀曰。第十謂無一切戒也。下因迦葉更問。別明異義也。
迦葉菩薩白佛言世尊(至)佛法甚深不可思議。
案。僧宗曰。第四明九部經中。不說佛性。依教說無。此不犯罪。若說得罪。亦是魔說。為亂律也。
迦葉菩薩白佛言世尊(至)不名墮過人法名為菩薩。
案。僧宗曰。第五明必能護法。宣通正化。雖唱得道。不名得罪。若說罪者。亦是魔說。為亂律也。
若言有犯突吉羅者(至)隨順佛所說者是名菩薩。
案。僧宗曰。第六明犯罪果報。又長兼出大乘偷蘭之事。誡後人。
若有說言常翹一腳(至)當知是人是大菩薩。
案。僧宗曰。第七用若九十五種道。皆聽出家。亦為亂律也。智秀曰。此第十
【現代漢語翻譯】 現代漢語譯本： 『若有人說』（至）『隨順佛所說者即是菩薩。』
按：僧宗說，從輕重之罪來看，其性質都是嚴重的。從這裡以下，是魔用邪說擾亂正法。有七種意思，這是第一種。且從一般情況來說，是指言論違反了戒律教義。智秀說，第八種是指佛不是由功德成就的，所以身體是無常的。
『復有人言或有比丘』（至）『若能隨順是大菩薩。』
按：僧宗說，第三種是說二人沒有犯戒，而犯戒卻說成沒有犯戒。智秀說，第九種是指實際上沒有犯戒，卻說成犯戒。
『復有說言無四波羅夷』（至）『當知是人真我弟子。』
按：僧宗說，第三種是說一味地毀犯戒律，都沒有罪過。智秀說，第十種是指沒有一切戒律。下面因為迦葉進一步詢問，分別說明不同的含義。
『迦葉菩薩白佛言世尊』（至）『佛法甚深不可思議。』
按：僧宗說，第四種是說明在九部經中，沒有說佛性，依據教義說沒有佛性，這不算犯罪。如果說這樣會得罪，也是魔的邪說，爲了擾亂戒律。
『迦葉菩薩白佛言世尊』（至）『不名墮過人法名為菩薩。』
按：僧宗說，第五種是說明必定能夠護持佛法，宣揚正法教化。即使說自己已經得道，也不算犯罪。如果說這樣會得罪，也是魔的邪說，爲了擾亂戒律。
『若言有犯突吉羅者』（至）『隨順佛所說者是名菩薩。』
按：僧宗說，第六種是說明犯罪的果報，又進一步闡述了大乘偷蘭的事情，告誡後人。
『若有說言常翹一腳』（至）『當知是人是大菩薩。』
按：僧宗說，第七種是用九十五種外道的方法，都允許出家，這也是擾亂戒律。智秀說，這是第十種。
【English Translation】 English version: 'If someone says' (to) 'one who follows what the Buddha says is a Bodhisattva.'
Note: Monk Zong said, judging from the severity of the offenses, their nature is all serious. From here onwards, it is the demon using heretical teachings to disrupt the Dharma. There are seven meanings, this is the first. Generally speaking, it refers to speech that violates the precepts and doctrines. Zhi Xiu said, the eighth refers to the Buddha not being formed by merit, therefore the body is impermanent.
'Again, someone says, perhaps there is a Bhikshu' (to) 'if one can follow, that is a great Bodhisattva.'
Note: Monk Zong said, the third is saying that two people have not violated the precepts, but violating the precepts is said to be not violating the precepts. Zhi Xiu said, the ninth refers to actually not violating the precepts, but saying that one has violated the precepts.
'Again, someone says there are no four Parajikas (expulsion from the Sangha)' (to) 'know that this person is truly my disciple.'
Note: Monk Zong said, the third is saying that constantly violating the precepts, there is no offense at all. Zhi Xiu said, the tenth refers to having no precepts at all. Below, because Kashyapa further inquires, separately explaining different meanings.
'Kashyapa Bodhisattva said to the Buddha, World Honored One' (to) 'the Buddha Dharma is profound and inconceivable.'
Note: Monk Zong said, the fourth is explaining that in the nine divisions of scriptures, there is no mention of Buddha-nature, according to the teachings, saying there is no Buddha-nature, this is not considered an offense. If saying this will incur offense, it is also the demon's heretical teaching, in order to disrupt the precepts.
'Kashyapa Bodhisattva said to the Buddha, World Honored One' (to) 'not called a person who has fallen into transgression, the Dharma is called Bodhisattva.'
Note: Monk Zong said, the fifth is explaining that one must be able to protect the Dharma, propagate the correct teachings. Even if saying that one has attained the Way, it is not considered an offense. If saying this will incur offense, it is also the demon's heretical teaching, in order to disrupt the precepts.
'If one says there is an offense of Dukkhata (wrongdoing)' (to) 'one who follows what the Buddha says is called a Bodhisattva.'
Note: Monk Zong said, the sixth is explaining the karmic consequences of offenses, and further elaborating on the matter of Sthulatyaya (serious offense) in the Mahayana, warning future generations.
'If someone says one always stands on one foot' (to) 'know that this person is a great Bodhisattva.'
Note: Monk Zong said, the seventh is using the methods of the ninety-five heretical paths, all are allowed to leave home, this is also disrupting the precepts. Zhi Xiu said, this is the tenth.
一。謂佛聽畜不如法物。及聽出家。亦為魔說也。
善男子魔說佛說差別之相今已為汝廣宣分別。
案。智秀曰。結上旨也。
迦葉白佛言世尊我今始知(至)因是得入佛法深義。
案。智秀曰。讚歎。
佛贊迦葉善哉善哉(至)曉了分別是名黠慧。
案。智秀曰。述成也。
大般涅槃經集解卷第十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十八(四諦品第十 四倒品第十一 如來性品第十二)
釋四諦義 釋四倒義 略釋佛性義 貧女金藏譬 女人子病譬 迦葉設十一難責令見有 力士眉間珠譬
四諦品第十
案。僧亮曰。答云何諸調御。心喜說真諦也。上說魔教為邪。今明佛是調御者也。昔說非苦為苦。以治樂惑。樂惑既治。佛則歡喜。說佛為樂。佛樂是真諦也。僧宗曰。從此訖難見性。廣因義也。四諦者。慧所照境也。自鹿苑至乎法華。所說階級。大有不同。唯此教圓備。將明常住妙因。必資中道觀照。然非境無以辨智。故舉四諦。以明因相也。寶亮曰。昔說四諦。指在三界。今日之教。理無不該。言雖有四。要在真如寂滅。今說據本而遺末。此旨始顯。以稱聖心。故曰喜也。然四諦一品。
【現代漢語翻譯】 現代漢語譯本 一。說佛陀聽從不符合佛法的物品，以及允許出家，這也是魔的說法。
善男子，魔的說法和佛的說法之間的差別，現在已經為你廣泛宣說和分別。
案。智秀說：總結上面的意思。
迦葉（Kāśyapa，佛陀的弟子）對佛說：世尊，我現在才開始知道（直到）因為這個原因得以進入佛法深奧的意義。
案。智秀說：讚歎。
佛讚歎迦葉（Kāśyapa）：善哉，善哉（直到）明白瞭解分別是聰明智慧。
案。智秀說：敘述完成。
大般涅槃經集解卷第十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十八（四諦品第十 四倒品第十一 如來性品第十二）
釋四諦義 釋四倒義 略釋佛性義 貧女金藏譬 女人子病譬 迦葉（Kāśyapa）設十一難責令見有 力士眉間珠譬
四諦品第十
案。僧亮說：回答什麼是諸調御（馴服者，指佛陀）？內心歡喜宣說真諦。上面說魔的教導是邪惡的，現在說明佛是調御者。過去說非苦為苦，用來治療對快樂的迷惑。快樂的迷惑既然被治癒，佛就歡喜，說佛為快樂。佛的快樂是真諦。僧宗說：從這裡到難以見到佛性，廣泛地說明原因。四諦（catuḥ-satya，佛教的基本教義）是智慧所照耀的境界。從鹿苑（Sarnath，佛陀初次說法的地方）到法華經，所說的階級，大有不同。只有這個教導圓滿具備。將要說明常住的微妙原因，必須憑藉中道的觀照。然而沒有境界就無法分辨智慧，所以舉出四諦，來闡明原因的相狀。寶亮說：過去說的四諦，指的是三界（trayo dhātava，欲界、色界、無色界）。今天的教導，道理沒有不包含的。言語雖然有四種，重要的是真如寂滅。現在所說的是根據根本而遺忘末節，這個宗旨才開始顯現，用來稱頌聖人的心意，所以說歡喜。然而四諦這一品，
【English Translation】 English version I. To say that the Buddha listens to things that are not in accordance with the Dharma, and allows ordination, is also the teaching of Mara (魔，demon).
Good man, the differences between the teachings of Mara and the teachings of the Buddha have now been widely proclaimed and distinguished for you.
Note: Zhi Xiu says: Concluding the above meaning.
Kāśyapa (迦葉，Buddha's disciple) said to the Buddha: World Honored One, I now begin to understand (until) because of this reason I am able to enter the profound meaning of the Buddha's Dharma.
Note: Zhi Xiu says: Praise.
The Buddha praised Kāśyapa (迦葉): Excellent, excellent (until) understanding and distinguishing is called wisdom.
Note: Zhi Xiu says: Narrating completion.
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 17 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 18 (Chapter 10 on the Four Noble Truths, Chapter 11 on the Four Perversions, Chapter 12 on the Buddha-nature)
Explanation of the meaning of the Four Noble Truths, Explanation of the meaning of the Four Perversions, Brief explanation of the meaning of Buddha-nature, Parable of the poor woman's gold mine, Parable of the woman's child's illness, Kāśyapa (迦葉) sets forth eleven difficulties to compel seeing existence, Parable of the strong man's jewel between his eyebrows
Chapter 10 on the Four Noble Truths
Note: Sengliang says: Answer, what are the various tamers (referring to the Buddha)? Their hearts are happy to proclaim the true Dharma. Above it was said that Mara's teachings are evil, now it is explained that the Buddha is a tamer. In the past, it was said that what is not suffering is suffering, in order to cure the delusion of pleasure. Since the delusion of pleasure has been cured, the Buddha is happy, saying that the Buddha is pleasure. The Buddha's pleasure is the true Dharma. Sengzong says: From here to the difficulty of seeing Buddha-nature, extensively explaining the cause. The Four Noble Truths (catuḥ-satya, the basic teachings of Buddhism) are the realm illuminated by wisdom. From Deer Park (Sarnath, the place where the Buddha first taught) to the Lotus Sutra, the levels spoken of are very different. Only this teaching is complete and fully equipped. About to explain the subtle cause of permanence, it must rely on the contemplation of the Middle Way. However, without a realm, there is no way to distinguish wisdom, so the Four Noble Truths are brought up to clarify the appearance of the cause. Baoliang says: The Four Noble Truths spoken of in the past referred to the Three Realms (trayo dhātava, the desire realm, the form realm, and the formless realm). Today's teachings include everything in principle. Although there are four kinds of words, what is important is true suchness and extinction. What is being said now is based on the root and forgets the branches, and this purpose is only beginning to appear, used to praise the mind of the sage, so it is said to be happy. However, this chapter on the Four Noble Truths,
明理周悉。故云由信常住。從人道天中。直出生死。是則必先信常。然後識無常也。若不雙解。何得入道。故下滅諦中。曰修苦滅者。逆于外道。今若果修斷滅之空。若以苦悟理者。外道亦應正知理不可也。昔為引凡故。有此說耳。若無權教。則下愚息望也。
佛復告迦葉所言苦者(至)地獄眾生應有聖諦。
案。僧亮曰。不見真樂。不名見苦。何者。心雖求樂不識真樂。以三界為樂。不見苦也。不以畜生為決。敬遺記。僧宗曰。一諦中各有四別。初明惑。第二明解第三結聖諦。第四結非諦也。將明中道圓照。先明不解。以相形釋義也。初一重明諦之名在照。不在苦也。第二明雖諦名在照。而不在偏執也。明苦有地。不得其所。非唯失理。亦方淪苦也。昔教有餘之智。不免於倒。今說理窮。所以真善業也。寶亮曰。一諦中有四重。得諦之名。要將解未了境故。就境以說諦也。苦諦中四者。第一從始。訖多苦惱。明失也。第二從若有能知。訖即生天上。明得也。第三從后解脫時。訖方證知。此證得也。第四從我于本際。訖乃得真智。此證失也。智秀曰。一一諦下。有三意。苦諦中三意者。始訖多受苦惱。第一舉其不知出苦諦體相也。從若有能知。訖乃得真智。第二辨從理得果也。從若如是知。訖非苦聖諦。
【現代漢語翻譯】 現代漢語譯本：明白事理周全詳盡。所以說由於信心的緣故，常住於此。從人道天道之中，直接脫離生死輪迴。因此必定先要相信常住的道理，然後才能認識到無常的真諦。如果不能同時理解常與無常，又怎麼能夠進入佛道呢？所以在下面的滅諦中說，修習苦滅的人，是與外道相悖的。現在如果真的修習斷滅的空，如果用苦來領悟真理，那麼外道也應該能夠正確地認識真理，這是不可能的。過去是爲了引導凡夫俗子，所以才有這樣的說法。如果沒有方便的權巧之教，那麼下等愚笨的人就會停止希望。
佛陀又告訴迦葉：所說的苦，乃至地獄眾生也應該有聖諦。
按僧亮的說法：沒有見到真正的快樂，就不能算是見到苦。為什麼呢？因為心雖然追求快樂，卻不認識真正的快樂，把三界輪迴當作快樂，所以見不到苦。不能以畜生道的例子來作為判斷。敬遺記中說，僧宗認為：每一諦中各有四種區別。第一是闡明迷惑，第二是闡明理解，第三是總結聖諦，第四是總結非諦。將要闡明中道圓滿的照見，先闡明不理解，用相互對比的方式來解釋意義。第一重是闡明諦的名稱在於照見，而不在於苦本身。第二重是闡明雖然諦的名稱在於照見，但不在於偏執。闡明苦存在於某個地方，卻不能得到它，不僅僅是失去真理，也正在沉淪於苦海之中。過去的教法有剩餘的智慧，不能免於顛倒，現在所說的道理窮盡，所以才是真正的善業。寶亮認為：一諦中有四重含義。得到諦的名稱，需要將理解未了的境界，就境界來說明諦。苦諦中的四種含義是：第一是從開始到多受苦惱，闡明失去。第二是從如果有能知，到即生天上，闡明得到。第三是從后解脫時，到方證知，這是證得。第四是從我于本際，到乃得真智，這是證失。智秀認為：每一諦下面，都有三種含義。苦諦中的三種含義是：從開始到多受苦惱，第一是舉出他們不知道脫離苦諦的體相。從如果有能知，到乃得真智，第二是辨明從理上得到結果。從如果這樣知道，到非苦聖諦。
【English Translation】 English version: Understanding principles thoroughly and completely. Therefore, it is said that due to faith, one constantly abides. From the realms of humans and heavens, one directly escapes the cycle of birth and death. Thus, one must first believe in the principle of permanence, and then recognize the truth of impermanence. If one cannot understand both permanence and impermanence simultaneously, how can one enter the path of enlightenment? Therefore, in the following cessation of suffering, it is said that those who practice the cessation of suffering are contrary to external paths. Now, if one truly practices the emptiness of annihilation, if one uses suffering to comprehend the truth, then external paths should also be able to correctly recognize the truth, which is impossible. In the past, it was for the sake of guiding ordinary people that such statements were made. Without expedient teachings, the lower and foolish would cease to hope.
The Buddha further told Kāśyapa (name of a disciple of the Buddha): 'What is said to be suffering, even sentient beings in hell should have Noble Truths.'
According to Sengliang: 'Not seeing true happiness is not called seeing suffering.' Why? Because the mind, although seeking happiness, does not recognize true happiness, taking the Three Realms (desire realm, form realm, formless realm) as happiness, so it does not see suffering. One cannot use the example of animals to make a judgment. Jing Yi Ji says that Sengzong believes: 'In each Truth, there are four distinctions. The first is to clarify delusion, the second is to clarify understanding, the third is to conclude the Noble Truth, and the fourth is to conclude the non-Truth. In order to clarify the complete illumination of the Middle Way, first clarify the lack of understanding, using mutual contrast to explain the meaning. The first level is to clarify that the name of Truth lies in illumination, not in suffering itself. The second level is to clarify that although the name of Truth lies in illumination, it does not lie in attachment. Clarify that suffering exists in a certain place, but cannot be obtained, not only losing the truth, but also sinking into the sea of suffering. The past teachings had remaining wisdom, unable to avoid inversion, now the principles spoken are exhaustive, so it is truly good karma.' Baoliang believes: 'In one Truth, there are four layers of meaning. To obtain the name of Truth, one needs to take the realm of incomplete understanding, and explain the Truth in terms of the realm. The four meanings in the Truth of Suffering are: first, from the beginning to enduring much suffering, clarifying loss. Second, from if there is one who can know, to immediately being born in the heavens, clarifying gain. Third, from the time of later liberation, to then realizing knowledge, this is realization. Fourth, from I at the original limit, to then obtaining true wisdom, this is the loss of realization.' Zhixiu believes: 'Under each Truth, there are three meanings. The three meanings in the Truth of Suffering are: from the beginning to enduring much suffering, the first is to cite their not knowing the essence of escaping the Truth of Suffering. From if there is one who can know, to then obtaining true wisdom, the second is to distinguish obtaining the result from principle. From if knowing in this way, to not being the Noble Truth of Suffering.'
第三結邪正也。慧朗述僧宗。曰辨苦諦有六階。此第一直平理。謂非正苦為苦諦也。
善男子若復有人不知如來(至)增長諸結多受苦惱。
案。僧宗曰。第二階明失也。
若有能知如來常住(至)若一經耳即生天上。
案。僧宗曰。第三階明得也。
后解脫時乃能證知(至)今得解脫方乃證知。
案。僧宗曰。第四證得也。
我于本際以不知故(至)始於今日乃得真智。
案。僧宗曰。第五證失也。
若如是知真是修苦(至)是名為苦非苦聖諦。
案。僧宗曰。第六雙結得失也。
苦集諦者于真法中(至)不得生天及正解脫。
案。僧亮曰。真法是集。不生真智者。不生集智也。受不凈物。能集生死。是真集。而不生集智。不知法性者。不見佛性也。敬遺記。僧宗曰。此中辨集。文句再出。蓋分別出集。所以不識常故也。慧朗記。僧宗曰。辨集滅道。各有五階。此即第一先明失。舉轉輪生死。以為過也。
若有深智不壞正法。
案。僧宗曰。第二階明得也。
以是因緣得生天上及正解脫。
案。僧宗曰。第三階證得也。
若有不知苦集諦處(至)流轉生死受諸苦惱。
案。僧宗曰。第四證失也。
若能知法常住不異(至)是名為集非集聖諦。
案。僧宗曰。第五雙結得失也。
苦滅諦者若有多修(至)亦修空法應有滅諦。
案。僧亮曰。先非昔所說者。自知今之為是也。昔滅有二種。一性滅。謂空無我也。二滅身智。而如來者非空無我。身智不滅。作滅想壞如來也。敬遺述僧宗曰。生死是空。佛果不空。若謂二處皆空。于果為謬。故言多也。逆外道修空。該一切法。今分別空相。正反於邪。故言逆也。慧朗述僧宗曰。亦有五階。此第一階。舉惑以明失也。
若有說言有如來藏(至)滅除一切煩惱爾乃得入。
案。僧宗曰。第二明得也。
若發此心一念因緣于諸法中而得自在。
案。僧宗曰。第三證得也。
若有修習如來密藏(至)在生死中流轉受苦。
案。僧宗曰。第四證失也。
若有作如是修者(至)是名修空非滅聖諦。
案。慧朗曰。第五雙結得失也。
道聖諦者所謂佛法僧寶及正解脫。
案。僧宗曰。此中有八階。此第一先出道境。
有諸眾生顛倒心言(至)輪轉三有久受大苦。
案。僧宗曰。第二明失。
若能發心見於如來常住無變法僧解脫亦復如是。
案。僧宗曰。第三明得
【現代漢語翻譯】 現代漢語譯本 若能知曉佛法恒常不變（直至），這就被稱為集非集聖諦。
按。僧宗說：這是第五雙，總結了得與失。
苦滅諦，如果有人多加修行（直至），也修習空法，就應證得滅諦。
按。僧亮說：先前說的不對，自己知道現在才是對的。以前說的『滅』有兩種：一是性滅，指空無我；二是滅身智。而如來不是空無我，身智不滅。認為『滅』就是壞滅如來。敬遺述僧宗說：生死是空，佛果不空。如果認為兩處皆空，對於佛果就是謬誤。所以說『多』。駁斥外道修空，涵蓋一切法。現在分別空相，正是爲了匡正邪見。所以說『逆』。慧朗述僧宗說：也有五個階段，這是第一階段，舉出迷惑來闡明過失。
如果有人說有如來藏（Tathagatagarbha）（直至），滅除一切煩惱才能證入。
按。僧宗說：這是第二，闡明『得』。
如果發起此心，一念因緣，就能在諸法中獲得自在。
按。僧宗說：這是第三，證明『得』。
如果有人修習如來密藏（Tathagatagarbha）（直至），就會在生死中流轉受苦。
按。僧宗說：這是第四，證明『失』。
如果有人這樣修行（直至），這叫做修空非滅聖諦。
按。慧朗說：這是第五雙，總結得失。
道聖諦，就是佛法僧寶以及正解脫。
按。僧宗說：這其中有八個階段，這是第一個，先說出道的境界。
有些眾生顛倒妄想（直至），在三有（指欲有、色有、無色有）中輪迴，長久遭受大苦。
按。僧宗說：這是第二，闡明『失』。
如果能夠發心，見到如來恒常不變，佛法僧（指佛寶、法寶、僧寶）和解脫也是這樣。
按。僧宗說：這是第三，闡明『得』。
【English Translation】 English version If one can know that the Dharma is constant and unchanging (until the end), this is called the Samudaya-nirodha Satya (Truth of the Cessation of Arising).
Note: Monk Zong said, 'This is the fifth pair, summarizing gain and loss.'
The Nirodha Satya (Truth of Cessation of Suffering): If one cultivates extensively (until the end), and also cultivates the Dharma of emptiness, one should attain the Nirodha Satya (Truth of Cessation of Suffering).
Note: Monk Liang said, 'What was said before was incorrect; one now knows that this is correct.' The 'cessation' spoken of in the past was of two kinds: first, cessation of nature, referring to emptiness and no-self; second, cessation of body and wisdom. But the Tathagata (如來) is not emptiness and no-self; body and wisdom do not cease. To think of 'cessation' as destroying the Tathagata (如來) is wrong. Jing Yi, quoting Monk Zong, said, 'Birth and death are empty, but the fruit of Buddhahood is not empty. If one thinks that both are empty, it is a mistake regarding the fruit.' Therefore, it says 'extensively.' Refuting the heretics' cultivation of emptiness encompasses all Dharmas. Now, distinguishing the characteristics of emptiness is precisely to correct wrong views. Therefore, it says 'refuting.' Hui Lang, quoting Monk Zong, said, 'There are also five stages; this is the first stage, raising delusion to clarify the fault.'
If someone says there is a Tathagatagarbha (如來藏) (until the end), one can only enter by eliminating all afflictions.
Note: Monk Zong said, 'This is the second, clarifying 'gain'.'
If one generates this mind, with a single thought as the cause, one can attain freedom among all Dharmas.
Note: Monk Zong said, 'This is the third, proving 'gain'.'
If someone cultivates the secret store of the Tathagata (如來) (until the end), they will transmigrate in birth and death, suffering.
Note: Monk Zong said, 'This is the fourth, proving 'loss'.'
If someone cultivates in this way (until the end), this is called cultivating emptiness, not the Nirodha Satya (Truth of Cessation of Suffering).
Note: Hui Lang said, 'This is the fifth pair, summarizing gain and loss.'
The Marga Satya (Truth of the Path): namely, the Buddha, Dharma, Sangha (佛法僧) Jewels, and right liberation.
Note: Monk Zong said, 'There are eight stages in this; this is the first, first speaking of the state of the Path.'
Some sentient beings have inverted minds (until the end), revolving in the three realms (欲有、色有、無色有), enduring great suffering for a long time.
Note: Monk Zong said, 'This is the second, clarifying 'loss'.'
If one can generate the mind and see that the Tathagata (如來) is constant and unchanging, the Buddha, Dharma, and Sangha (佛法僧) (Buddha Jewel, Dharma Jewel, Sangha Jewel) and liberation are also like this.
Note: Monk Zong said, 'This is the third, clarifying 'gain'.'
。
乘此一念于無量世自在果報隨意而得。
案。僧宗曰。第四證得也。
何以我于往昔以四倒故(至)成佛正覺是名道聖諦。
案。僧宗曰。第五證失也。
若有人言三寶無常(至)真見修習四聖諦法。
案。僧宗曰。第六雙結得失也。
是名四聖諦。
案。僧宗曰。第七總結也。
迦葉菩薩復白佛言(至)修習甚深四聖諦法。
案。僧宗曰。第八領解也。
四倒品第十一
案。僧亮曰。答正善具成就。廣說顛倒也。欲令四諦具足。更說四倒。故是流通也。僧宗曰。上舉境以明智。此明惑以顯解。廣顯解相。故先列其惑相。明於義乃顯。亦如上三修文中。將說勝修。先列八倒也。寶亮曰。答第九問。次明偽理也。智秀曰。上辨四諦。引物生解。但真解難生。喜成僻執。執則成倒也。
佛復告迦葉謂四倒者(至)是無常者名大罪苦。
案。僧亮曰。先說倒體。亦應對明。但經文略耳。僧宗曰。此下先明苦中生樂想之倒也。乃未應辨非苦中苦想。今顯其倒緣。有此計者。謂必得理。遂于生死之中。橫計樂想故也。寶亮曰。辨初倒中。有三翻。先明後倒。次明前倒。第三舉后倒以結句也。就初明佛上倒中。有四意。第一先開章門
【現代漢語翻譯】 現代漢語譯本 憑藉這一念，在無量世中自在地獲得果報，隨心所欲。
案：僧宗說，這是第四個證得。
為什麼我在過去因為四種顛倒（直到）成就佛的正覺，這被稱為道聖諦（Dukkha-nirodha-gāminī-paṭipadā-ariya-sacca，通往苦滅的道路的真諦）？
案：僧宗說，這是第五個證失。
如果有人說三寶（Triratna，佛、法、僧）是無常的（直到）真正見到並修習四聖諦（Cattāri ariyasaccāni，苦、集、滅、道）之法。
案：僧宗說，這是第六個雙重總結得失。
這就是四聖諦。
案：僧宗說，這是第七個總結。
迦葉菩薩（Kāśyapa Bodhisattva）再次對佛說（直到）修習甚深的四聖諦之法。
案：僧宗說，這是第八個領悟理解。
四倒品第十一
案：僧亮說，回答了正善具足成就。廣泛地闡述了顛倒。想要使四諦具足，所以進一步闡述四倒，因此是流通分。僧宗說，上面舉出境界來闡明智慧，這裡闡明迷惑來彰顯理解。廣泛地彰顯理解的相狀，所以先列出迷惑的相狀，闡明義理才能夠顯現。也像上面三個修文中，將要闡述殊勝的修行，先列出八倒。寶亮說，回答第九個問題，其次闡明虛假的道理。智秀說，上面辨析四諦，引導眾生生起理解，但是真正的理解難以生起，容易形成偏頗的執著。執著就形成了顛倒。
佛陀再次告訴迦葉（Kāśyapa）說，所謂的四倒（Viparyāsa，四種顛倒的知見）是（直到）認為無常的事物是常，這被稱為大罪大苦。
案：僧亮說，首先闡述顛倒的本體，也應該對應地闡明，但是經文省略了。僧宗說，這下面首先闡明在痛苦中產生快樂想法的顛倒。乃至於沒有辨析非痛苦中的痛苦想法。現在彰顯其顛倒的因緣，有這種想法的人，認為必定得到了真理，於是在生死之中，橫生出快樂的想法。寶亮說，辨析最初的顛倒中，有三種翻轉。首先闡明後面的顛倒，其次闡明前面的顛倒，第三舉出後面的顛倒來總結語句。就最初闡明在佛陀身上產生顛倒中，有四種意思。第一，首先開啟章節的門。
【English Translation】 English version Riding on this single thought, one can freely obtain the fruits of retribution in immeasurable lifetimes, as one wishes.
Note: Saṃgha Zōng said, this is the fourth attainment.
Why is it that in the past, due to the four inversions (until) I attained the perfect enlightenment of a Buddha, this is called the Noble Truth of the Path (Dukkha-nirodha-gāminī-paṭipadā-ariya-sacca)?
Note: Saṃgha Zōng said, this is the fifth loss.
If someone says that the Three Jewels (Triratna, Buddha, Dharma, Saṃgha) are impermanent (until) truly seeing and cultivating the Four Noble Truths (Cattāri ariyasaccāni, suffering, origin, cessation, path).
Note: Saṃgha Zōng said, this is the sixth double conclusion of gain and loss.
These are the Four Noble Truths.
Note: Saṃgha Zōng said, this is the seventh conclusion.
The Bodhisattva Kāśyapa (Kāśyapa Bodhisattva) again said to the Buddha (until) cultivating the profound Four Noble Truths.
Note: Saṃgha Zōng said, this is the eighth understanding.
Chapter Eleven on the Four Inversions
Note: Saṃgha Liàng said, the answer is that right and good are fully accomplished. It extensively explains the inversions. Wanting to make the Four Truths complete, it further explains the four inversions, therefore it is the circulation section. Saṃgha Zōng said, above, the realm is cited to illuminate wisdom, here, delusion is illuminated to reveal understanding. Extensively revealing the characteristics of understanding, therefore, the characteristics of delusion are listed first, so that the meaning can be revealed. It is also like the three cultivations above, when about to explain the superior cultivation, the eight inversions are listed first. Bǎo Liàng said, answering the ninth question, secondly explaining the false principle. Zhì Xiù said, above, the Four Truths are distinguished, guiding beings to generate understanding, but true understanding is difficult to generate, and easily forms biased attachments. Attachment then forms inversion.
The Buddha again told Kāśyapa (Kāśyapa) that the so-called four inversions (Viparyāsa) are (until) considering impermanent things as permanent, this is called great sin and great suffering.
Note: Saṃgha Liàng said, first the substance of inversion is explained, and it should also be explained accordingly, but the scripture omits it. Saṃgha Zōng said, below, the inversion of generating the thought of happiness in suffering is explained first. Even to the point of not distinguishing the thought of suffering in non-suffering. Now the causes and conditions of its inversion are revealed, those who have this thought believe that they have certainly obtained the truth, and therefore, in the midst of birth and death, they arbitrarily generate the thought of happiness. Bǎo Liàng said, in distinguishing the initial inversion, there are three reversals. First, the later inversion is explained, second, the former inversion is explained, and third, the later inversion is cited to conclude the sentence. Regarding the initial explanation of generating inversion in the Buddha, there are four meanings. First, the door of the chapter is opened first.
。第二釋章門。第三云。如來是行苦。第四言佛是壞苦。若如是計者。是則大罪苦人也。智秀曰。辨初倒中有三翻。第一訖而生苦想。此名顛倒。將顯苦上有樂迷故。辨苦體也。有二意。初就理中。明其倒相。后是經家。結其倒想也。此即第一。若於樂上。起苦想者。必得苦果。而謂我則受樂。是則于苦而起樂惑。
若言如來舍此苦身(至)是名非苦而生苦想。
案。僧亮曰。苦有二種。謂行苦壞苦。前云無常變異。是行苦也。今言舍是苦身。謂壞苦也。並列二倒也。
是名顛倒。
案。智秀曰。第二意經家結其倒名。
我若說言如來常者(至)如是說者我則受樂。
案。僧亮曰。釋生倒之意也。即是我見者。若言佛不生滅者。便是自在。自在是我。我見是眾結之本。是故不說佛是常也。寶亮曰。此下第二明前倒也。惑者自謂。若說佛是常。便是計我。我昔此計。得無量罪。今若說佛是無常者。則離我見。故受樂也。智秀曰。正辨苦上起樂見也。有二意。此即第一齣其起倒之意也。
如來無常即為是苦(至)生樂想故名為顛倒。
案。智秀曰。第二意經家結其成倒也。
樂生苦想名為顛倒(至)名為顛倒是名初倒。
案。僧亮曰。惑者謂。常則不滅。
【現代漢語翻譯】 現代漢語譯本：第二釋章門。第三（提問者）說：『如來是行苦。』第四（提問者）說：『佛是壞苦。』如果這樣認為，那麼（如來）就是大罪苦之人了。智秀說：辨析最初的顛倒有三重含義。第一重含義是結束時產生苦的念頭，這叫做顛倒，將要顯示在苦之上存在迷惑的快樂，所以辨析苦的本體。有兩種意思，首先從理上說明其顛倒的相狀，然後是經文的作者總結其顛倒的想法。這就是第一重含義。如果在快樂之上，產生苦的念頭，必定得到苦的果報，卻認為我則會享受快樂，這就是在苦上產生快樂的迷惑。
『如果說如來捨棄了這個苦身（到）這叫做在非苦上產生苦的念頭。』
僧亮說：苦有兩種，即行苦和壞苦。前面說無常變異，是行苦。現在說捨棄這個苦身，是壞苦。並列了兩種顛倒。
『這叫做顛倒。』
智秀說：第二重含義是經文的作者總結其顛倒的名稱。
『我如果說如來是常（到）這樣說我就能享受快樂。』
僧亮說：解釋產生顛倒的含義。就是我見。如果說佛不生不滅，那就是自在。自在就是我。我見是各種煩惱的根本，所以不說佛是常。寶亮說：下面第二部分說明前面的顛倒。迷惑的人自己認為，如果說佛是常，那就是執著於我。我過去這樣認為，得到無量的罪過。現在如果說佛是無常，就能脫離我見，所以能享受快樂。智秀說：正是辨析在苦上產生快樂的見解。有兩種意思，這就是第一重含義，說明其產生顛倒的含義。
『如來無常即為是苦（到）產生快樂的念頭，所以叫做顛倒。』
智秀說：第二重含義是經文的作者總結其成為顛倒。
『樂生苦想名為顛倒（到）名為顛倒，是名初倒。』
僧亮說：迷惑的人認為，常就不會滅。
【English Translation】 English version: Second Explanation Chapter. Third (questioner) says: 'Tathagata [如來] (Thus Come One) is the suffering of conditioned existence.' Fourth (questioner) says: 'Buddha [佛] (Enlightened One) is the suffering of decay.' If one thinks like this, then (Tathagata) is a person of great sin and suffering. Zhi Xiu [智秀] says: Discriminating the initial inversion has three layers of meaning. The first layer of meaning is generating the thought of suffering at the end, this is called inversion, which will reveal the delusive happiness that exists above suffering, therefore discriminating the essence of suffering. There are two meanings, first explaining its inverted appearance from the perspective of principle, then the author of the scripture summarizes its inverted thought. This is the first layer of meaning. If on happiness, one generates the thought of suffering, one will certainly receive the fruit of suffering, but thinks that I will enjoy happiness, this is generating the delusion of happiness on suffering.
'If one says that Tathagata abandons this suffering body (to) this is called generating the thought of suffering on non-suffering.'
Seng Liang [僧亮] says: There are two kinds of suffering, namely the suffering of conditioned existence and the suffering of decay. The previous saying of impermanence and change is the suffering of conditioned existence. Now saying abandoning this suffering body is the suffering of decay. Both list the two inversions.
'This is called inversion.'
Zhi Xiu says: The second layer of meaning is the author of the scripture summarizing its name of inversion.
'If I say that Tathagata is permanent (to) saying this, I can enjoy happiness.'
Seng Liang says: Explaining the meaning of generating inversion. That is the view of self. If one says that Buddha is neither born nor extinguished, then that is freedom. Freedom is self. The view of self is the root of all afflictions, therefore one does not say that Buddha is permanent. Bao Liang [寶亮] says: The second part below explains the previous inversion. The deluded person thinks that if one says that Buddha is permanent, then that is attachment to self. I used to think like this, and received immeasurable sins. Now if one says that Buddha is impermanent, one can be free from the view of self, therefore one can enjoy happiness. Zhi Xiu says: It is precisely discriminating the view of generating happiness on suffering. There are two meanings, this is the first layer of meaning, explaining its meaning of generating inversion.
'Tathagata is impermanent, which is suffering (to) generating the thought of happiness, therefore it is called inversion.'
Zhi Xiu says: The second layer of meaning is the author of the scripture summarizing its becoming inversion.
'Generating the thought of suffering from happiness is called inversion (to) called inversion, this is called the initial inversion.'
Seng Liang says: The deluded person thinks that permanence will not be extinguished.
滅則不常。釋所以是苦行也。云何捨身者。樂則不應舍而舍。故知是苦。此釋所以是壞苦也。寶亮曰。此下第三還舉后倒。結前句也。智秀曰。正明樂上起苦見為倒也。有三意。第一約理辨其是倒。第二經家結其成倒。第三齣彼見之意也。
無常常想常無常想(至)是名第二顛倒。
案。僧亮曰。空性是常。見常故常也。不見常者。是無常也。僧宗曰。應言常上。作無常想。名不修空也。生死是空。佛果不空。若說佛果為空者。則失分齊。乖修空之道也。壽命短促者。所執既乖。不得妙常。豈非短促耶。
無我我想我無我想(至)是名第三顛倒。
案。僧亮曰。無佛性者。佛性無惑。故自在不斷。惑故不應自在也。寶亮曰。有兩階。從初訖是名顛倒。先明前倒也。次從佛法有我以下。次明後倒也。雖說有我。無有佛性者。但計神我為我。不說佛性我也。
凈不凈想不凈凈想(至)我等悉名邪見之人。
案。僧亮曰。有兩階。從初訖是滅者是名顛倒。先明後倒也。次從不凈凈想。訖第四顛倒。明前倒也。迦葉白佛訖品。說四倒竟。迦葉領解也。
如來性品第十二
案。僧亮曰。答云何作善業。大仙今當說以廣長壽金剛二果之因也。上略明因故。以慈悲護法為本。今廣
【現代漢語翻譯】 現代漢語譯本：滅盡則不是常。解釋這就是苦行的原因。什麼是捨身呢？快樂時不應該捨棄卻捨棄了，所以知道這是苦。這是解釋它為什麼是壞苦。寶亮說：『下面第三段再次舉出後面的顛倒，總結前面的句子。』智秀說：『正是說明在快樂之上產生苦的見解是顛倒。』有三種意思：第一，從道理上辨別它是顛倒；第二，經文總結它成為顛倒；第三，說明他們見解的含義。 無常卻想成常，常卻想成無常，（至）這叫做第二種顛倒。 僧亮說：『空性是常。因為見到常，所以是常。沒有見到常的人，就是無常。』僧宗說：『應該說在常之上，產生無常的想法，叫做不修空。』生死是空，佛果不是空。如果說佛果是空，那就失去了分寸，違背了修空的道理。壽命短促的人，所執著的既然乖謬，就得不到妙常，難道不是短促嗎？ 無我卻想成我，我卻想成無我，（至）這叫做第三種顛倒。 僧亮說：『沒有佛性的人，佛性沒有迷惑，所以自在不斷。因為迷惑，所以不應該自在。』寶亮說：『有兩層意思。從開始到「是名顛倒」，先說明前面的顛倒。其次從「佛法有我」以下，其次說明後面的顛倒。雖然說有我，沒有佛性的人，只是把神我當作我，不說佛性也是我。』 清凈卻想成不清凈，不清凈卻想成清凈，（至）我們都叫做邪見之人。 僧亮說：『有兩層意思。從開始到「是滅者是名顛倒」，先說明後面的顛倒。其次從「不清凈凈想」到第四種顛倒，說明前面的顛倒。』迦葉（Kasyapa）告訴佛（Buddha）結束這一品，說完四種顛倒，迦葉（Kasyapa）領悟理解。 如來性品第十二 僧亮說：『回答如何做善業。大仙（Mahasattva）現在應當說以增長壽命和金剛（Vajra）二種果報的原因。』上面簡略地說明了原因，以慈悲護法為根本，現在詳細說明。
【English Translation】 English version: Extinction is not permanence. This explains why it is ascetic practice. What is abandoning the body? One should not abandon when there is joy, yet one abandons, therefore it is known to be suffering. This explains why it is the suffering of decay. Bao Liang said: 'The third section below again cites the later inversion, summarizing the previous sentences.' Zhi Xiu said: 'It is precisely stating that the view of suffering arising from joy is an inversion.' There are three meanings: first, to distinguish that it is an inversion in terms of principle; second, the sutra concludes that it becomes an inversion; third, to explain the meaning of their view. To think of permanence in impermanence, and to think of impermanence in permanence, (to) this is called the second inversion. Seng Liang said: 'The nature of emptiness is permanence. Because one sees permanence, it is permanence. Those who do not see permanence are impermanent.' Seng Zong said: 'It should be said that on permanence, one generates the thought of impermanence, which is called not cultivating emptiness.' Birth and death are empty, the fruit of Buddhahood is not empty. If one says that the fruit of Buddhahood is empty, then one loses proportion and goes against the path of cultivating emptiness. Those whose lifespan is short, since what they cling to is flawed, they cannot obtain wonderful permanence, is it not short? To think of self in no-self, and to think of no-self in self, (to) this is called the third inversion. Seng Liang said: 'Those without Buddha-nature, Buddha-nature has no delusion, therefore it is free and continuous. Because of delusion, one should not be free.' Bao Liang said: 'There are two levels of meaning. From the beginning to 'this is called inversion,' first explain the previous inversion. Next, from 'the Dharma has self' onwards, next explain the later inversion. Although it is said that there is self, those without Buddha-nature only regard the self of the soul as self, and do not say that Buddha-nature is also self.' To think of impurity in purity, and to think of purity in impurity, (to) we are all called people of wrong views. Seng Liang said: 'There are two levels of meaning. From the beginning to 'extinction is called inversion,' first explain the later inversion. Next, from 'impure pure thought' to the fourth inversion, explain the previous inversion.' Kasyapa (Kasyapa) told the Buddha (Buddha) to end this chapter, after speaking of the four inversions, Kasyapa (Kasyapa) understood. Chapter Twelve on the Nature of the Tathagata Seng Liang said: 'Answer how to do good deeds. The Great Being (Mahasattva) should now speak of the causes for increasing lifespan and the two fruits of Vajra (Vajra).' The above briefly explained the causes, taking compassion and protecting the Dharma as the root, now explaining in detail.
明因故。從三歸終至十地也。法瑤曰。從此。訖若我住者。不離於苦。答云何作善業也。上四依以來。大意明行者。修善護法。是善業也。今明善業所由生者。即佛性。佛性是生善之理。理若無者。善何由生。是則佛性。是作善業之根本也。佛性是正因。善業是緣因也。僧宗曰。前品所明。解則為諦。惑則為倒。但解有微著。微則得生天上。著則名正解脫。今明善業。廣其始。以難見性。廣其終也。所以言廣始解者。境中之妙。不過佛性。說此真境。生其下品聞慧。雖為微解。非不藉此生於勝行。終能見性。是故皆名善業義也。寶亮曰。佛性有四種。謂正因緣。因果及果果也。四名所收。旨無不盡。緣正兩因。並是神慮之道。夫避苦求安。愚智同爾。但逐要用。義分為二。取始終常解。無與廢之用。錄為正因。未有一剎那中。無此解用。唯至佛則不動也。故知。避苦求樂。此之解用。非是善惡因之所感也。以勝鬘經云。自性清凈心也。師子吼品云。一種之中道也。而此用者。不乖大理。豈非正耶。緣因者。以萬善為體。自一念善以上。皆資生勝果。以藉緣而發。名為緣因也。然此解者。在慮而不恒。始生而不滅。則異於正因也。若無此緣。助則守性而不遷。是故二因。必相須相帶也。若緣因之用既足。正因之義亦滿。
二用俱圓。生死盡矣。金剛後心。稱一切智。轉因字果。名為果性也。果果者。對生死之稱也。于眾德之上。更立總名。名大涅槃。以果上立果。名果果也。更無異時。但義有前後耳。若論境界性者。其旨則通。但同是緣助。不復別開也。下文佛自斷為四名。謂單因單果。重因重果也。此品分為四科。初有五譬。先定因果性也。第二辨一體三歸。勸學者。生信也。第三明三種中道。正談作善業之行也。第四從難見性以下。仍答第十一問明自非窮照果理。無以徹見因也。智秀曰。此品有三段。第一顯得作善業之義。第二明三歸。第三約三種中道。以顯慧行也。
迦葉白佛言世尊二十五有有我不耶。
案。道生曰。前云佛法中我。即是佛性。是則二十五有。應有真我。而交不見。猶似無我。教理未顯。故有此問也。僧亮曰。將顯真歸自歸未來身中三寶故。先定有無也。法瑤曰。若自審身中有常住三歸。則理無異趣。可得勤作眾善也。是故先辨有真我佛性。然後廣明身中有三歸之體。但應歸此。而行善業也。僧宗曰。前言生死無我。計有我者。則名為倒。今問定有定無者。意謂。若定無者。則無佛性。若有者。不應言倒也。智秀曰。若生死之中。永無我者。則一化便斷。云何而得作善業耶。
佛言善男子
【現代漢語翻譯】 現代漢語譯本：二用俱圓（兩種作用都圓滿具足）。生死盡矣（生死輪迴已經終結）。金剛後心（如金剛般堅固的最後的心念）。稱一切智（被稱為一切種智）。轉因字果（轉變因地的文字而證得果位），名為果性也（就叫做果性）。果果者（所謂的果果），對生死之稱也（是相對於生死的稱謂）。于眾德之上（在眾多功德之上），更立總名（再建立一個總的名稱），名大涅槃（叫做大涅槃）。以果上立果（在果位上再安立果位），名果果也（就叫做果果）。更無異時（實際上並沒有不同的時間），但義有前後耳（只是在意義上有先後而已）。若論境界性者（如果討論境界的體性），其旨則通（其中的旨意是相通的）。但同是緣助（都同樣是因緣的幫助），不復別開也（不再另外開闢）。下文佛自斷為四名（下文佛陀自己判別為四種名稱），謂單因單果（即單獨的因、單獨的果），重因重果也（以及重複的因、重複的果）。此品分為四科（這一品分為四個部分）。初有五譬（最初有五個比喻），先定因果性也（首先確定因果的體性）。第二辨一體三歸（第二辨別一體三歸），勸學者（勸勉學習者），生信也（生起信心）。第三明三種中道（第三闡明三種中道），正談作善業之行也（正是談論修作善業的行為）。第四從難見性以下（第四從『難見性』以下），仍答第十一問（仍然回答第十一個問題），明自非窮照果理（說明如果不是徹底照見果地的道理），無以徹見因也（就無法徹底照見因地）。智秀曰（智秀說），此品有三段（這一品有三個段落）。第一顯得作善業之義（第一顯示修作善業的意義）。第二明三歸（第二闡明三歸）。第三約三種中道（第三依據三種中道），以顯慧行也（來顯示智慧的修行）。 迦葉白佛言（迦葉對佛說）：世尊（世尊），二十五有（二十五有）有我不耶（有我嗎）？ 案（按）。道生曰（道生說）：前云佛法中我（前面說佛法中的我），即是佛性（就是佛性）。是則二十五有（那麼二十五有），應有真我（應該有真我）。而交不見（卻交相不見），猶似無我（好像沒有我）。教理未顯（教理沒有顯明），故有此問也（所以有這樣的提問）。僧亮曰（僧亮說）：將顯真歸自歸未來身中三寶故（將要顯示真實的歸依、自己歸依未來身中的三寶的緣故），先定有無也（先確定有還是沒有）。法瑤曰（法瑤說）：若自審身中有常住三歸（如果自己審察自身中有常住的三歸），則理無異趣（那麼道理上就沒有不同的趨向），可得勤作眾善也（就可以勤奮地修作各種善業）。是故先辨有真我佛性（所以先辨別有真我佛性），然後廣明身中有三歸之體（然後廣泛地闡明身中有三歸的體性），但應歸此（只是應該歸依這個），而行善業也（而修行善業）。僧宗曰（僧宗說）：前言生死無我（前面說生死中沒有我），計有我者（認為有我的人），則名為倒（就叫做顛倒）。今問定有定無者（現在提問是確定有還是確定沒有），意謂（意思是說）：若定無者（如果確定沒有），則無佛性（就沒有佛性）。若有者（如果有），不應言倒也（就不應該說是顛倒）。智秀曰（智秀說）：若生死之中（如果在生死之中），永無我者（永遠沒有我），則一化便斷（那麼一次轉化就斷滅了），云何而得作善業耶（怎麼能夠修作善業呢）？ 佛言（佛說）：善男子（善男子）！
【English Translation】 English version: 'Both functions are perfectly complete. Birth and death are exhausted. The diamond-like subsequent mind is called all-knowing wisdom. Transforming the 'cause' character into 'fruit' is called the nature of the fruit. The 'fruit of the fruit' is a term relative to birth and death. Above all virtues, a general name is established, called Great Nirvana. Establishing a fruit upon a fruit is called the 'fruit of the fruit'. There is no different time, but the meaning has a sequence. If discussing the nature of the realm, its purpose is interconnected. However, both are the same as causal assistance, not separately opened. The following text, the Buddha himself distinguishes into four names, namely single cause and single effect, repeated cause and repeated effect. This chapter is divided into four sections. The first has five metaphors, first establishing the nature of cause and effect. The second distinguishes the one body and three refuges, encouraging learners to generate faith. The third clarifies the three kinds of middle way, precisely discussing the practice of doing good deeds. The fourth, from 'difficult to see nature' onwards, still answers the eleventh question, clarifying that if one does not thoroughly illuminate the principle of the fruit, there is no way to completely see the cause. Zhi Xiu said, 'This chapter has three sections. The first reveals the meaning of doing good deeds. The second clarifies the three refuges. The third relies on the three kinds of middle way to reveal wisdom and practice.' Kasyapa (one of the principal disciples of the Buddha) said to the Buddha: 'World Honored One, in the twenty-five realms of existence (twenty-five forms of existence in the desire, form, and formless realms), is there a self (atman) or not?' Note: Dao Sheng said: 'Previously it was said that the 'self' in the Buddha-dharma is the Buddha-nature (buddha-dhatu). Therefore, in the twenty-five realms of existence, there should be a true self, but they do not see each other, as if there is no self. The doctrine is not yet clear, hence this question.' Seng Liang said: 'Intending to reveal the true refuge, oneself taking refuge in the Three Jewels in the future body, therefore first determining existence or non-existence.' Fa Yao said: 'If one examines oneself and finds that there are permanent Three Refuges in the body, then there is no different direction in principle, and one can diligently perform all good deeds. Therefore, first distinguish that there is a true self, Buddha-nature, and then extensively clarify that there is the substance of the Three Refuges in the body, but one should take refuge in this and practice good deeds.' Seng Zong said: 'Previously it was said that there is no self in birth and death, and those who believe there is a self are called inverted. Now asking whether it is definitely existent or definitely non-existent, the meaning is: if it is definitely non-existent, then there is no Buddha-nature. If there is, it should not be called inverted.' Zhi Xiu said: 'If there is never a self in birth and death, then one transformation is cut off. How can one perform good deeds?' The Buddha said: 'Good man!'
我者即是如來藏義一切眾生悉有。
案。僧亮曰。夫如來藏。我及佛性。體一而義異也。具八自在。為我義。乘如實道。名為如來。以不改故。謂佛性也。悉有者。常樂我凈。是佛性也。本由行也。有心求得。故因果不斷。互得相有因亦有果。果亦有因。故言一切眾生悉有也。僧宗曰。答問中有四段。第一寄五譬。辨性之有無。第二勸信。明迷則墜苦。解則資神。以理深難服。豈可不深生仰信耶。雖復仰信。若憑心失所。雖信無益。故勸行人。但歸自身三寶。不假近舍自身。遠歸他佛。能如此解。是則標宗有地。案心得所也。雖復擬心有地。要須萬行。趣常之要。事在中道。是故次三歸后。明中道勸行。此即善業義也。寶亮曰。問云何作善業。而答之以正因者。欲明作善業者。必須先識因果。若指南不立。則善業不建。故先辨正因也。下頻有五譬。正傳明此理也。智秀曰。悉有者。悉有當成佛果之性也。以此義故。能令眾生。生死相續不絕。得造善業也。曇纖曰。答問有二意。第一言有。第二言雖有而不見也。明駿案。答有兩意。第一判有也。第二既云有。而所以不見者。有二理。一者明唯有不見之因。無有見緣。何者。以煩惱䨱故。自無見因。既有惑障之法。佛不得為說。是以自雖不見。不傷于有也。說而不
【現代漢語翻譯】 現代漢語譯本：『我』的意義就是如來藏（Tathagatagarbha），一切眾生都具有如來藏。
案：僧亮說，如來藏、『我』以及佛性（Buddha-nature），本體是一個，但意義不同。具備八自在，是『我』的意義。依循如實之道，名為如來（Tathagata）。以其不變的緣故，稱為佛性。『悉有』，指的是常、樂、我、凈，這是佛性。根本在於修行。有心去尋求獲得，所以因果不斷，互相得到，相互存在，因中也有果，果中也有因，所以說一切眾生都具有佛性。僧宗說，回答問題中有四個部分。第一，藉助五個比喻，辨別佛性的有無。第二，勸人相信，說明迷惑就會墜入痛苦，理解就能滋養精神。因為道理深奧難以讓人信服，怎麼能不深深地仰慕和相信呢？即使仰慕和相信，如果用心不得當，即使相信也沒有益處，所以勸修行人，只要歸依自身的三寶（Triratna），不要捨近求遠，捨棄自身而歸依其他的佛。能夠這樣理解，就是標明宗旨有了著落，用心得到了歸宿。即使打算用心有了著落，也必須通過各種修行，達到常道的關鍵在於中道。所以，在三歸之後，闡明中道，勸人修行，這就是善業的意義。寶亮說，問『如何做善業』，卻用正因來回答，是想說明做善業的人，必須先認識因果。如果指南針不立起來，就無法建立善業，所以先辨別正因。下面頻繁地使用五個比喻，正是爲了闡明這個道理。智秀說，『悉有』，指的是都具有能夠成就佛果的佛性。因為這個緣故，能夠使眾生的生死相續不斷絕，從而能夠造作善業。曇纖說，回答問題有兩個意思。第一，說有。第二，說雖然有，但是看不見。明駿認為，回答有兩個意思。第一，判斷為有。第二，既然說有，但是看不見的原因，有兩個道理。一是說明只有看不見的因，沒有看見的緣。為什麼呢？因為被煩惱遮蔽的緣故，自身沒有看見的因。既然有迷惑障礙的法，佛就不能為他說，因此即使自己看不見，也不妨礙它存在。說了也』
【English Translation】 English version: 'I' means the Tathagatagarbha (如來藏), and all sentient beings possess it.
Note: Monk Liang said, the Tathagatagarbha, 'I', and Buddha-nature (佛性) are one in essence but differ in meaning. Possessing the eight freedoms is the meaning of 'I'. Following the path of reality is called Tathagata (如來). Because it does not change, it is called Buddha-nature. 'All possess' refers to permanence, bliss, self, and purity, which is Buddha-nature. The root lies in practice. Having the intention to seek and obtain, the cause and effect are continuous, mutually obtained, and mutually existent. There is fruit in the cause, and cause in the fruit, so it is said that all sentient beings possess Buddha-nature. Monk Zong said, there are four parts in answering the question. First, using five metaphors to distinguish the existence or non-existence of Buddha-nature. Second, to encourage belief, explaining that delusion will lead to suffering, and understanding will nourish the spirit. Because the principle is profound and difficult to convince people, how can one not deeply admire and believe? Even if one admires and believes, if the mind is not properly placed, even belief is useless. Therefore, he advises practitioners to take refuge in the Three Jewels (Triratna) within themselves, not to abandon the near and seek the far, abandoning themselves to take refuge in other Buddhas. Being able to understand in this way means that the purpose has been established, and the mind has found its place. Even if one intends to have a place for the mind, one must go through various practices, and the key to the constant path lies in the Middle Way. Therefore, after the Three Refuges, he explains the Middle Way and encourages practice, which is the meaning of good deeds. Bao Liang said, asking 'How to do good deeds' but answering with the right cause is to explain that those who do good deeds must first recognize cause and effect. If the compass is not established, good deeds cannot be built, so the right cause must be distinguished first. The frequent use of five metaphors below is precisely to explain this principle. Zhi Xiu said, 'All possess' refers to all possessing the Buddha-nature that can achieve Buddhahood. Because of this reason, it can enable the cycle of birth and death of sentient beings to continue uninterrupted, thereby being able to create good deeds. Tan Qian said, there are two meanings in answering the question. First, to say there is. Second, to say that although there is, it cannot be seen. Ming Jun believes that there are two meanings in the answer. First, to judge as existing. Second, since it is said to exist, there are two reasons why it cannot be seen. One is to explain that there is only the cause of not seeing, and there is no condition for seeing. Why? Because it is obscured by afflictions, one does not have the cause of seeing oneself. Since there is the Dharma of delusion and obstruction, the Buddha cannot speak for him, so even if one cannot see oneself, it does not hinder its existence. Saying it also'
得其所。故言必成倒。下以五譬。備廣斯旨也。
佛性即是我義。
案。道生曰。種相者。自然之性也。佛性必生於諸佛。向云。我即佛藏。今云。佛性即我。互其辭耳。
如是我義從本已來(至)是故眾生不能得見。
案。道生曰。既翳成佛之理。又障見成之明也。僧亮釋藏義也。僧宗曰。此理曾不暫無。但以隱顯為異也。何者。夫解之與惑。二途而已。若乖理起惑。則生死紛紜。若扶理生解。則涅槃寂靜。正以煩惱所覆。則隱而不彰。義稱為藏。理非始造。不得言無。未有見用。不得言有。中道之說。則非病。若計已有。則成倒也。
善男子如貧女人。
案。道生曰。本有佛性。即是慈念眾生也。僧宗曰。與有而不見作譬也。女性愛寶也。以不知處。故為貧也。眾生愿樂不得所。故生死。法瑤曰。眾生有成佛之理。理由慈惻。為女人也。成佛之理。於我未有用。譬貧也。僧宗曰。迦葉向問。使反覆成過。如來今譬。明二俱無患也。理如金藏。不可為無。未現用故。不得有也。女以能生為義。亦牧育為德。譬此行人。必懷常解。取能生之義。道兼未聞。取牧育之德也。寶亮曰。為譬之意有五。第一譬明六道眾生。皆有正因。非是起始。第二譬釋所以不得即說之意也。時人於此
二譬。更生疑惑。謂若必不無應有現用。迦葉因為十一重難也。第三譬總答云。雖復性理不無。而失解起惑。流轉生死。豈得現用耶。第四譬上雖已明先得而後失。未明既失而復得。又明眾生之中。自有不曾得解。而經離六道者。若於此人。復何必為有。是以今譬廣此二旨也。前明雖曾失而後得。次明正因不阻壞。是則經失之與未得。皆不無也。第五譬偏喻得者。明必成之義也。貧女者。譬一切眾生也。
舍內。
案。僧亮曰。五陰相續。取其棲庇之義也。因果之理。不從外來。譬內也。
多有真金之藏。
案。道生曰。藏者。常樂之理。隱伏未發也。僧亮曰。得金藏者。必能富人。若見佛性。則成佛也。法瑤曰。身中佛性。理必孱然。如彼舍內寶藏之義也。曇濟曰。備因果為藏也。僧宗曰。果上法寶。其德無窮。譬多有也。性理寶貴。取譬于金。為惑所隱。義稱為藏。智秀曰。性理無二。隨眾生不一。故言多有也。
家人大小無有知者。
案。道生曰。共所安故。是為一家也。僧亮曰。凡夫譬小。二乘譬大也。法瑤曰。眾生萬品不同。為大小也。同居累內。為家人也。俱迷於理。為無有知者也。曇濟曰。身有優劣。為大小也。僧宗曰。聞慧為小。修慧為大也。寶亮曰。曠舉六
【現代漢語翻譯】 現代漢語譯本：第二個比喻。更進一步產生疑惑，認為如果本性中必定不無佛性，那麼佛性就應該有顯現和作用。迦葉因此提出了十一重困難。第三個比喻總括地回答說，即使本性和理體上不無佛性，但因為失去了解脫的智慧而生起迷惑，在生死輪迴中流轉，又怎麼能顯現和作用呢？第四個比喻，上面雖然已經闡明了先得到而後失去的道理，但還沒有闡明已經失去後又重新得到的道理。又闡明了眾生之中，有從未得到解脫，而經歷脫離六道輪迴的人。如果對於這種人，又何必一定要說他本有佛性呢？因此，現在的比喻是爲了擴充套件這兩種旨意。前面闡明了雖然曾經失去但後來又得到，接下來闡明了正因不會被破壞。這樣，無論是已經失去還是未曾得到，都不能說沒有佛性。第五個比喻，偏重於比喻得到佛性的人，闡明必定能夠成就的意義。貧女，比喻一切眾生。
舍內（房屋內）。
案：僧亮說，五陰相續，取其棲息庇護的意義。因果的道理，不從外來，所以用『內』來比喻。
多有真金之藏（有很多真金寶藏）。
案：道生說，『藏』，指的是常樂我凈的真理，隱伏而未被發現。僧亮說，得到金藏的人，必定能夠使人富裕。如果見到佛性，就能成佛。法瑤說，身中的佛性，理體上必定是存在的，就像那房屋內的寶藏一樣。曇濟說，具備因和果，才能稱為『藏』。僧宗說，果位上的法寶，其功德無窮，所以用『多有』來比喻。本性的理體寶貴，所以用金來比喻，因為被迷惑所隱藏，所以稱為『藏』。智秀說，本性的理體沒有差別，但隨著眾生的不同而顯現不同，所以說『多有』。
家人大小無有知者（家裡的所有人都不知道）。
案：道生說，共同居住的地方，所以稱為『一家』。僧亮說，凡夫比喻『小』，二乘比喻『大』。法瑤說，眾生有各種不同的品類，所以用『大小』來表示。共同居住在煩惱之中，所以稱為『家人』。都迷惑于真理，所以說『無有知者』。曇濟說，身體有優劣，所以用『大小』來表示。僧宗說，聞慧是『小』，修慧是『大』。寶亮說，廣泛地舉例說明六
【English Translation】 English version: Second analogy. Further doubts arise, suggesting that if there is inherently Buddha-nature, it should manifest and be utilized. Kāśyapa (one of the principal disciples of the Buddha) therefore raises eleven difficulties. The third analogy answers generally, stating that even if Buddha-nature exists in principle, it cannot manifest and be utilized because delusion arises from a loss of understanding, causing transmigration in the cycle of birth and death. The fourth analogy, while clarifying the principle of first gaining and then losing, does not clarify the principle of regaining what has been lost. It also clarifies that among sentient beings, some have never attained liberation but have experienced liberation from the six realms of existence. For such beings, why insist that they inherently possess Buddha-nature? Therefore, the current analogy expands on these two points. The previous analogy clarified that although something may be lost and then regained, the following clarifies that the true cause is not destroyed. Thus, whether something has been lost or never attained, it cannot be said that Buddha-nature does not exist. The fifth analogy focuses on those who have attained Buddha-nature, clarifying the meaning of certain accomplishment. The poor woman symbolizes all sentient beings.
Inside the house.
Note: Saṅghalambha (a Buddhist scholar) says that the continuity of the five skandhas (form, feeling, perception, mental formations, and consciousness) is taken to mean dwelling and shelter. The principle of cause and effect does not come from outside, hence the analogy of 'inside'.
Many treasures of genuine gold.
Note: Dàoshēng (a Buddhist scholar) says that 'treasure' refers to the principle of permanence, bliss, self, and purity, which is hidden and not yet discovered. Saṅghalambha says that one who obtains a gold treasure can certainly enrich people. If one sees Buddha-nature, one will become a Buddha. Fǎyáo (a Buddhist scholar) says that the Buddha-nature within the body must exist in principle, like the treasure inside the house. Tánjì (a Buddhist scholar) says that possessing both cause and effect constitutes a 'treasure'. Sēngzōng (a Buddhist scholar) says that the Dharma treasures of the fruition have infinite merit, hence the analogy of 'many'. The principle of inherent nature is precious, hence the analogy of gold, and because it is hidden by delusion, it is called a 'treasure'. Zhìxiū (a Buddhist scholar) says that the principle of inherent nature is undifferentiated, but manifests differently according to sentient beings, hence the saying 'many'.
The family members, big and small, are unaware.
Note: Dàoshēng says that a place of common dwelling is called a 'family'. Saṅghalambha says that ordinary people are likened to 'small', and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are likened to 'big'. Fǎyáo says that sentient beings have various different categories, hence the use of 'big and small'. Living together in affliction is called 'family members'. All are deluded about the truth, hence the saying 'unaware'. Tánjì says that bodies have superior and inferior qualities, hence the use of 'big and small'. Sēngzōng says that learning wisdom is 'small', and cultivating wisdom is 'big'. Bǎoliàng (a Buddhist scholar) says that broadly illustrating the six
道不知故。言小大也。智秀曰。佛法一家之中。凡是學人。佛未說故。謂不知也。
時有異人。
案。僧亮曰。譬佛也。出三界故為異人也。僧宗曰。佛也。取因果類殊為譬也。曇愛曰。已譬悉有。而不見也。從此下。譬所以不得即說也。
善知方便。
案。曇濟曰。巧顯佛性也。曇愛曰。有慈悲力也。
語貧女言。
案。曇愛曰。機感相發也。
我今雇汝。
案。曇濟曰。遂我本願也。僧宗曰。擬宜之辨耳。佛性是剋期之物。是我分野。不容稱雇夫。雇借所收。其利益少。今以無餘涅槃。要其斷結。小果所獲。比常為鮮。如雇借也。眾生自除惑而克果。而言佛雇作者。濟苦既由乎大悲。雖復彼自斷惑。乃至人之要務。
汝可為我。
案。僧宗曰。佛昔誓願。盡拔眾苦。苦尚不盡。則荷負未畢。若能皆度生死。則逐聖人之本願。故曰為我也。
耘除草穢。
案。法瑤曰。先說無我除倒。我之穢而意之所在佛性真我此雇之義也。
女人答言我今不能。
案。僧亮曰。指偏修之時。道勝修應至不能習常也。法瑤曰。此義言耳。寄明眾生。務存利。而無兼化之道。故曰不能也。寶亮曰。眾常計常來久。一往不能信無常也。道慧記曰
【現代漢語翻譯】 現代漢語譯本： '道不知故'，意思是說不知道的緣故。'言小大也'，是說小和大。智秀說：'佛法一家之中，凡是學人，佛未說故，謂不知也'，意思是說在佛法大家庭中，凡是學習佛法的人，因為佛沒有明說，所以就說不知道。 當時有一位異人（yiren，指不同尋常的人）。 僧亮解釋說：'譬佛也'，這是比喻佛。'出三界故為異人也'，因為佛超脫了三界所以是異人。僧宗說：'佛也'，這是指佛。'取因果類殊為譬也'，取因果的類別不同來比喻。曇愛說：'已譬悉有，而不見也'，已經比喻了所有，但是（人們）卻看不見。'從此下，譬所以不得即說也'，從這裡開始，說明了為什麼不能直接說（佛性）。 '善知方便'，意思是善於運用方便法門。 曇濟說：'巧顯佛性也'，巧妙地顯現佛性。曇愛說：'有慈悲力也'，具有慈悲的力量。 '語貧女言'，是對貧窮的女子說。 曇愛說：'機感相發也'，是機緣和感應相互引發。 '我今雇汝'，我現在僱傭你。 曇濟說：'遂我本願也'，是成全我原本的願望。僧宗說：'擬宜之辨耳'，這只是一個比擬合適的說法。'佛性是剋期之物，是我分野，不容稱雇夫'，佛性是可以在一定期限內達到的，是我的職責範圍，不應該說是僱傭。'雇借所收，其利益少'，僱傭借貸所獲得的利益很少。'今以無餘涅槃，要其斷結'，現在用無餘涅槃來要求她斷除煩惱。'小果所獲，比常為鮮，如雇借也'，獲得的小果，比起通常來說要少，就像僱傭借貸一樣。'眾生自除惑而克果，而言佛雇作者'，眾生自己消除迷惑而證得果位，卻說是佛僱傭他們做的。'濟苦既由乎大悲，雖復彼自斷惑，乃至人之要務'，救濟苦難既然是出於大悲心，即使他們自己斷除迷惑，乃至是人們的要務。 '汝可為我'，你可以為我做。 僧宗說：'佛昔誓願，盡拔眾苦。苦尚不盡，則荷負未畢。若能皆度生死，則逐聖人之本願，故曰為我也'，佛過去發誓要拔除所有的痛苦。如果痛苦還沒有完全消除，那麼肩負的責任就沒有完成。如果能夠全部度脫生死，那就是追隨聖人的本願，所以說'為我'。 '耘除草穢'，耕耘剷除雜草污穢。 法瑤說：'先說無我除倒，我之穢而意之所在佛性真我此雇之義也'，首先說無我來去除顛倒，去除我執的污穢，而意之所在是佛性真我，這就是僱傭的意義。 '女人答言我今不能'，女人回答說我現在不能。 僧亮說：'指偏修之時，道勝修應至不能習常也'，這是指偏頗的修行的時候，道勝過修行應該達到不能習慣於平常的狀態。法瑤說：'此義言耳，寄明眾生，務存利，而無兼化之道，故曰不能也'，這只是一個比喻的說法，寄託說明眾生，致力於儲存利益，而沒有兼顧教化的方法，所以說'不能'。寶亮說：'眾常計常來久，一往不能信無常也'，人們常常執著于常，來日方長，一下子不能相信無常。道慧記說
【English Translation】 English version: 'Dao bu zhi gu' means because of not knowing. 'Yan xiao da ye' means small and big. Zhi Xiu said: 'Within the family of Buddha Dharma, all learners, because the Buddha did not say it, are said to not know.' This means that in the big family of Buddha Dharma, all those who study the Buddha Dharma, because the Buddha did not explicitly say it, are said to not know. At that time, there was an extraordinary person (yiren, meaning an unusual person). Seng Liang explained: 'Pi fo ye,' this is a metaphor for the Buddha. 'Chu san jie gu wei yi ren ye,' because the Buddha transcends the three realms, he is an extraordinary person. Seng Zong said: 'Fo ye,' this refers to the Buddha. 'Qu yin guo lei shu wei pi ye,' taking the different categories of cause and effect as a metaphor. Tan Ai said: 'Yi pi xi you, er bu jian ye,' everything has already been metaphorized, but (people) cannot see it. 'Cong ci xia, pi suo yi bu de ji shuo ye,' from here on, it explains why (Buddha-nature) cannot be directly spoken of. 'Shan zhi fang bian' means being good at using expedient means. Tan Ji said: 'Qiao xian fo xing ye,' skillfully revealing Buddha-nature. Tan Ai said: 'You ci bei li ye,' possessing the power of compassion. 'Yu pin nu yan' is speaking to a poor woman. Tan Ai said: 'Ji gan xiang fa ye,' it is the mutual triggering of opportunity and response. 'Wo jin gu ru' means I am hiring you now. Tan Ji said: 'Sui wo ben yuan ye,' it is fulfilling my original wish. Seng Zong said: 'Ni yi zhi bian er,' this is just a metaphorical and appropriate way of speaking. 'Fo xing shi ke qi zhi wu, shi wo fen ye, bu rong cheng gu fu,' Buddha-nature can be achieved within a certain period, it is my responsibility, and it should not be said to be hiring. 'Gu jie suo shou, qi li yi shao,' the benefits obtained from hiring and borrowing are few. 'Jin yi wu yu nie pan, yao qi duan jie,' now using Nirvana without remainder to require her to cut off afflictions. 'Xiao guo suo huo, bi chang wei xian, ru gu jie ye,' the small fruit obtained is less than usual, just like hiring and borrowing. 'Zhong sheng zi chu huo er ke guo, er yan fo gu zuo zhe,' sentient beings eliminate their own delusions and attain fruition, but it is said that the Buddha hired them to do it. 'Ji ku ji you hu da bei, sui fu bi zi duan huo, nai zhi ren zhi yao wu,' since saving suffering arises from great compassion, even if they eliminate their own delusions, it is still the essential task of people. 'Ru ke wei wo' means you can do it for me. Seng Zong said: 'Fo xi shi yuan, jin ba zhong ku. Ku shang bu jin, ze he fu wei bi. Ruo neng jie du sheng si, ze zhu sheng ren zhi ben yuan, gu yue wei wo ye,' the Buddha vowed in the past to remove all suffering. If suffering has not been completely eliminated, then the responsibility has not been completed. If all can be liberated from birth and death, then it is following the original vow of the saints, so it is said 'for me'. 'Yun chu cao hui' means cultivating and removing weeds and filth. Fa Yao said: 'Xian shuo wu wo chu dao, wo zhi hui er yi zhi suo zai fo xing zhen wo ci gu zhi yi ye,' first say no-self to remove inversion, remove the filth of ego-attachment, and the intention is on Buddha-nature true self, this is the meaning of hiring. 'Nu ren da yan wo jin bu neng' means the woman replied that I cannot now. Seng Liang said: 'Zhi pian xiu zhi shi, dao sheng xiu ying zhi bu neng xi chang ye,' this refers to the time of biased practice, the Tao surpassing practice should reach a state of not being able to get used to the ordinary state. Fa Yao said: 'Ci yi yan er, ji ming zhong sheng, wu cun li, er wu jian hua zhi dao, gu yue bu neng ye,' this is just a metaphorical way of speaking, entrusting to explain sentient beings, focusing on preserving benefits, and not having a method of simultaneously teaching, so it is said 'cannot'. Bao Liang said: 'Zhong chang ji chang lai jiu, yi wang bu neng xin wu chang ye,' people often cling to permanence, there is still a long time to come, and they cannot believe in impermanence at once. Dao Hui Ji said
。未信之辭也。要當識有性理分明。然後乃能。自勤其行也。
汝若能示我子金藏然後乃當速為汝作。
案。僧亮曰。佛若為說真我佛性者。譬求己之金藏也。法瑤曰。擬宜眾生。有此理耳。不言其意也。若審知其理。然後修善。如先示我。而後作也。僧宗曰。常機欲發。應為菩薩。則先人而後已。如示子之金藏也。既功在後已。則除惑之義顯。取果彌疾。譬速作也。寶亮曰。夫機感小教。大機必熟。終得常樂義言示也。道慧曰。此喻智慧也。若能顯示佛性。令得真解。乃能行行也。
是人答言我知方便能示汝子。
案。道生曰。所言雇者。必能示其金藏耳。僧亮曰。以三達四辯。必能廣說也。法瑤曰。如來方便。先說無我。為令眾生。兼濟理通。理通由佛故。云能示也。慧朗述曇纖曰。子譬未來解也。
女人復言我家大小尚自不知況汝能知。
案。道生曰。猶是未信之言也。僧亮曰。同身事近。異身則遠。近尚不知。況遠者乎。法瑤曰。此言其今日。情違于理也。從佛所得。無我之智未明。猶尚不言有我。況佛見我之智圓了。而言有我耶。僧宗曰。若性是我性。我尚不知。豈況非我而知我耶。
是人答言我今審能。
案。道生曰。理不可沒。唯我能知也。僧亮曰
【現代漢語翻譯】 現代漢語譯本：這是不相信的話語。重要的是要認識到自性（xingli，指本性、理性）分明，然後才能自覺努力修行。
『你如果能先指示我你兒子的金礦在哪裡，我才能迅速為你工作。』
案：僧亮說：『佛如果為眾生宣說真我佛性，就像尋找自己的金礦一樣。』法瑤說：『這是爲了適應眾生，才這樣說。』沒有說出其中的含義。如果確實知道了其中的道理，然後才去修善，就像先指示我金礦，然後我才去工作一樣。僧宗說：『常機將要發動，應該為菩薩，那麼就是先人後己，就像指示兒子金礦一樣。』既然功勞在於后己，那麼消除迷惑的意義就顯現出來，取得果報就更加迅速，就像迅速工作一樣。寶亮說：『小機感應小教，大機必定成熟，最終得到常樂的意義，這就是指示。』道慧說：『這比喻智慧。如果能夠顯示佛性，使人得到真正的理解，才能修行。』
『這個人回答說：我知道方便法門，能夠指示你的兒子。』
案：道生說：『所說的僱傭者，必定能夠指示金礦。』僧亮說：『憑藉三達四辯（sanda sibian，指精通佛法的三種智慧和四種辯才），必定能夠廣泛宣說。』法瑤說：『如來的方便法門，先說無我，是爲了讓眾生兼顧事理通達。事理通達是因為佛的緣故，所以說能夠指示。』慧朗轉述曇纖的話說：『兒子比喻未來的理解。』
『女人又說：我家大小尚且不知道，何況你能知道？』
案：道生說：『這仍然是不相信的話語。』僧亮說：『同身的事情近，異身的事情遠。近的尚且不知道，何況遠的呢？』法瑤說：『這是說她今日的情感違背了理性。從佛那裡得到的無我之智尚未明瞭，尚且不承認有我，何況佛所見的我之智圓滿明瞭，反而說有我呢？』僧宗說：『如果自性是我的自性，我尚且不知道，又怎麼能知道非我的東西呢？』
『這個人回答說：我現在確實能夠知道。』
案：道生說：『真理不可埋沒，只有我能知道。』僧亮說
【English Translation】 English version: These are words of disbelief. It is essential to recognize that one's inherent nature (xingli, referring to inherent nature or reason) is distinct and clear, only then can one diligently cultivate oneself.
『If you can show me your son's gold mine, then I will quickly work for you.』
Commentary: Monk Liang said, 『If the Buddha were to explain the true self and Buddha-nature to beings, it would be like seeking one's own gold mine.』 Fa Yao said, 『This is said to accommodate beings.』 It does not express the meaning directly. If one truly understands the principle, then one cultivates goodness, just as showing me the gold mine first, and then I will work. Monk Zong said, 『When the constant opportunity is about to arise, one should act for the Bodhisattva, then it is putting others before oneself, just like showing the son the gold mine.』 Since the merit lies in putting oneself last, then the meaning of eliminating delusion becomes clear, and attaining the result becomes faster, just like working quickly. Bao Liang said, 『Small opportunities elicit small teachings, great opportunities will surely ripen, and ultimately one will attain the meaning of constant joy, which is what is meant by showing.』 Dao Hui said, 『This is a metaphor for wisdom. If one can reveal Buddha-nature, enabling one to attain true understanding, then one can practice.』
『The man replied, 「I know the expedient means and can show you your son.」』
Commentary: Dao Sheng said, 『The one who is hired must be able to show the gold mine.』 Monk Liang said, 『With the three understandings and four eloquence (sanda sibian, referring to the three kinds of wisdom and four kinds of eloquence in mastering Buddhism), one will surely be able to widely expound.』 Fa Yao said, 『The Tathagata's expedient means first speak of no-self, in order to allow beings to attend to both principle and understanding. Understanding comes from the Buddha, therefore it is said that one can show.』 Hui Lang relayed Tan Qian's words, saying, 『The son is a metaphor for future understanding.』
『The woman replied, 「Even my own family members do not know, how could you know?」』
Commentary: Dao Sheng said, 『These are still words of disbelief.』 Monk Liang said, 『Matters of one's own body are near, matters of another's body are far. If one does not know what is near, how much less what is far?』 Fa Yao said, 『This speaks of her emotions today contradicting reason. The wisdom of no-self obtained from the Buddha is not yet clear, and she does not yet acknowledge the existence of self, how much less when the Buddha's wisdom of seeing the self is complete and clear, would she say that there is a self?』 Monk Zong said, 『If inherent nature is my inherent nature, I still do not know it, how much less can I know what is not me?』
『The man replied, 「I truly can know now.」』
Commentary: Dao Sheng said, 『Truth cannot be buried, only I can know.』 Monk Liang said
。有惑故雖近。而不知。無惑故。雖遠而能見也。法瑤曰。此理唯佛能照。始可稱審也。
女人復言我亦欲見並可示我。
案。僧亮曰。理說有旨。知其必自有故。喻彼自求見也。法瑤曰。應聞之機發。譬欲見也。感教由己。譬示也。僧宗曰。被物為先後。乃及己故。言亦欲見也。智秀曰。人我兼利。故云並也。
是人即于其家掘出金藏。
案。道生曰。除結惑之䨱。為掘。見佛性故。為出金藏也。僧亮曰。偏說無常。常我自顯也。法瑤曰。說涅槃之教。顯明佛性。以示物也。僧宗曰。性不在他。惑除必見。義稱於家而掘出也。
女人見已心生歡喜(至)如彼寶藏貧人不知。
案。道生曰。伏結仰信。名之為見。未是得也。僧亮曰。聞說佛性。發生微解。善業義也。智秀曰。應感不差。說必會機。喻之歡喜也。
善男子我今普示一切眾生(至)有真金藏不能得見。
案。僧宗曰。合上而不能知譬也。
如來今日普示眾生(至)心生歡喜歸仰如來。
案。僧宗曰。合上掘出示之。
善男子知方便者即是如來(至)真金藏者即佛性也。
案。慧朗曰。重舉譬對合也。
複次善男子譬如女人。
案。道生曰。前明除惑乃見。今明已
【現代漢語翻譯】 現代漢語譯本： 有疑惑，即使近在咫尺，也無法知曉；沒有疑惑，即使遙遠也能看見。法瑤說：『這個道理只有佛才能完全照見，才可以稱得上是真切的。』 女人又說：『我也想見到，並且可以指示給我嗎？』 案：僧亮說：『理性的闡述自有其宗旨，知道她必定有自己的緣故，比喻她自己尋求見到。』法瑤說：『應機的時機發動，譬如想要見到。感受教化由自己，譬如指示。』僧宗說：『爲了度化眾生而先人後己，所以說「也想見到」。』智秀說：『人我兼利，所以說「並且」。』 這個人就在他家中挖掘出金藏。 案：道生說：『去除煩惱的障礙，稱為挖掘。見到佛性，稱為取出金藏。』僧亮說：『偏重於說無常，常我自然顯現。』法瑤說：『宣說涅槃的教義，顯明佛性，用來指示眾生。』僧宗說：『佛性不在別處，煩惱去除必定能見到，所以說在家中挖掘取出。』 女人見到後心中生起歡喜（直到）如同那寶藏，貧窮的人卻不知道。 案：道生說：『降伏煩惱，仰信佛法，稱之為見到，但還不是得到。』僧亮說：『聽聞宣說佛性，發生微小的理解，是善業的意義。』智秀說：『應機感應沒有差錯，宣說必定契合機宜，比喻為歡喜。』 善男子，我現在普遍指示一切眾生（直到）有真金藏卻不能得見。 案：僧宗說：『與上文結合，卻不能知曉，是比喻。』 如來今日普遍指示眾生（直到）心中生起歡喜，歸依仰慕如來。 案：僧宗說：『與上文結合，挖掘出來指示給他們。』 善男子，知道方便法門的就是如來（直到）真金藏就是佛性。 案：慧朗說：『再次舉出比喻，對應結合。』 再次，善男子，譬如女人。 案：道生說：『前面說明去除迷惑才能見到，現在說明已』
【English Translation】 English version: With doubt, even if near, one cannot know; without doubt, even if far, one can see. Fa Yao said, 'This principle can only be fully illuminated by the Buddha, and can be called truly certain.' The woman then said, 'I also wish to see, and can it be shown to me?' Note: Seng Liang said, 'The rational explanation has its purpose, knowing that she must have her own reason, it is a metaphor for her seeking to see herself.' Fa Yao said, 'The opportunity for response arises, like wanting to see. Receiving teaching depends on oneself, like showing.' Seng Zong said, 'To benefit others before oneself, so it is said 'also wish to see'.' Zhi Xiu said, 'Benefiting both oneself and others, so it is said 'and'.' That person then dug out a gold treasure from his home. Note: Dao Sheng said, 'Removing the obstacles of afflictions is called digging. Seeing the Buddha-nature is called taking out the gold treasure.' Seng Liang said, 'Partially speaking of impermanence, the eternal self naturally manifests.' Fa Yao said, 'Expounding the teachings of Nirvana, revealing the Buddha-nature, to show it to beings.' Seng Zong said, 'The Buddha-nature is not elsewhere, afflictions removed one will surely see, so it is said to dig out from home.' After the woman saw it, joy arose in her heart (until) like that treasure, the poor do not know. Note: Dao Sheng said, 'Subduing afflictions and believing in the Dharma is called seeing, but it is not yet obtaining.' Seng Liang said, 'Hearing the exposition of Buddha-nature, a slight understanding arises, it is the meaning of good karma.' Zhi Xiu said, 'The response is accurate, the exposition will surely fit the occasion, it is a metaphor for joy.' Good man, I now universally show all sentient beings (until) having a true gold treasure but not being able to see it. Note: Seng Zong said, 'Combining with the above, but not being able to know, is a metaphor.' The Tathagata (Thus Come One) today universally shows sentient beings (until) joy arises in their hearts, returning and admiring the Tathagata (Thus Come One). Note: Seng Zong said, 'Combining with the above, digging it out and showing it to them.' Good man, knowing the expedient means is the Tathagata (Thus Come One) (until) the true gold treasure is the Buddha-nature. Note: Hui Lang said, 'Again raising the metaphor, corresponding and combining.' Again, good man, for example, a woman. Note: Dao Sheng said, 'The previous explanation is that removing delusion is seeing, now explaining already'
經受化也。僧亮曰。譬佛也。女有養子之德。佛有慈護之道也。法瑤曰。大意為明昔所以不說。今所以說也。僧宗曰。此譬生前譬中。若果有而不無見者。如來出世。便應早說。何故。遂使眾生起無常之倒耶。此譬與新舊醫。言相似而意異。彼譬徴二教之虛實。此譬咎佛何不早說也。略有五意。第一明過去久遠。曾經常解。第二明背化失解。第三明善感釋迦。為說偏教。第四雖說常教。而未信也。第五明重說乃斷。漸信服也。女人譬過去佛也。
生育一子。
案。僧亮曰。等視眾生。無二之喻也。寶亮曰。有漏相善生。由佛故。譬生育也。智秀曰。謂從佛口生也。
嬰孩得病。
案。道生曰。稟化未濃。譬之嬰孩。而為邪我所惑。喻之得病也。僧亮曰。第二失解譬也。
是女人愁惱求覓良醫。
案。僧亮曰。病偏故須醫。醫病相治。謂如良也。僧宗曰。醫之與母。隨義為喻。取其長慧解之義譬母。治病之義為醫。更無別旨尋覓者。伺其機發。而為治也。智秀曰。善扣法身。法身垂應。應身為醫。喻如求覓也。
良醫既至。
案。僧亮曰。可治之機發。在於此時也。
合三種藥蘇乳石蜜與之令服。
案。僧亮曰。說有為無常苦無我法。為三對治偏病之良
【現代漢語翻譯】 現代漢語譯本 經受化也。僧亮說：『這好比佛陀。』女人有養育孩子的恩德，佛陀有慈悲護佑的道理。法瑤說：『大意是闡明過去為什麼不說，現在為什麼要說。』僧宗說：『這個比喻是生前的比喻。如果確實有而不被看見的東西，如來出世，就應該早點說。為什麼會使眾生產生無常的顛倒呢？』這個比喻與新舊醫生的說法相似而意義不同。那個比喻是用來驗證兩種教義的虛實，這個比喻是責怪佛陀為什麼不早說。大概有五層意思：第一，說明過去很久遠，曾經經常解釋；第二，說明背離教化而失去理解；第三，說明釋迦牟尼佛爲了適應眾生的根器，說了方便的教法；第四，雖然說了常住的教法，但眾生還不相信；第五，說明重新宣說才能斷除疑惑，逐漸信服。女人比喻過去的佛陀。
生育一個孩子。
僧亮說：『平等看待眾生，沒有差別的比喻。』寶亮說：『有漏的善相產生，是因為佛陀的緣故，好比生育。』智秀說：『指從佛口中生出。』
嬰兒得了病。
道生說：『稟受教化還不深厚，好比嬰兒，而被邪見和自我所迷惑，比喻得了病。』僧亮說：『這是第二個失去理解的比喻。』
這個女人憂愁煩惱，尋求好醫生。
僧亮說：『因為病是偏頗的，所以需要醫生。醫生和疾病相互治療，才稱得上好。』僧宗說：『醫生和母親，根據意義來比喻。取其長於智慧和理解的意義比喻母親，用治療疾病的意義比喻醫生，沒有其他的含義。尋求醫生，是爲了伺機而動，從而進行治療。』智秀說：『善於叩擊法身，法身就會垂示應化，應化身就是醫生，好比尋求醫生。』
好醫生來了。
僧亮說：『可以治療的機緣成熟，就在這個時候。』
調合三種藥，即蘇（酥油，clarified butter）、乳（牛奶，milk）、石蜜（冰糖，rock candy），給孩子服用。
僧亮說：『說有為法是無常、苦、無我的，這是三種對治偏頗之病的良藥。
【English Translation】 English version It is to be transformed by experience. Sengliang said, 'It is like the Buddha.' A woman has the virtue of raising a child, and the Buddha has the way of compassion and protection. Fa Yao said, 'The general idea is to clarify why it was not said in the past and why it is said now.' Sengzong said, 'This metaphor is a metaphor for the time before birth. If there is something that truly exists but is not seen, the Tathagata should have spoken about it earlier when he appeared in the world. Why did he allow sentient beings to develop the delusion of impermanence?' This metaphor is similar in wording but different in meaning from the sayings of new and old doctors. That metaphor is used to verify the truth and falsehood of the two teachings, while this metaphor blames the Buddha for not speaking earlier. There are roughly five meanings: first, to clarify that the past is long ago and was often explained; second, to clarify the loss of understanding due to turning away from teaching; third, to clarify that Shakyamuni Buddha, in response to the capacity of sentient beings, spoke expedient teachings; fourth, although the permanent teaching was spoken, sentient beings do not yet believe it; fifth, to clarify that repeated explanation can cut off doubts and gradually lead to faith and acceptance. The woman is a metaphor for the Buddhas of the past.
Giving birth to a child.
Sengliang said, 'It is a metaphor for treating all beings equally, without distinction.' Baoliang said, 'The arising of wholesome appearances with outflows is due to the Buddha, like giving birth.' Zhixiu said, 'It refers to being born from the Buddha's mouth.'
The infant becomes ill.
Daosheng said, 'The reception of teaching is not yet deep, like an infant, and is deluded by wrong views and self, which is a metaphor for becoming ill.' Sengliang said, 'This is the second metaphor for losing understanding.'
The woman is worried and distressed, seeking a good doctor.
Sengliang said, 'Because the illness is biased, a doctor is needed. The doctor and the illness treat each other, which is called good.' Sengzong said, 'The doctor and the mother are metaphors according to their meanings. The meaning of being skilled in wisdom and understanding is used as a metaphor for the mother, and the meaning of treating illness is used as a metaphor for the doctor, there is no other meaning. Seeking a doctor is to wait for the opportunity to act and then treat the illness.' Zhixiu said, 'Being good at knocking on the Dharmakaya (法身, body of the Law), the Dharmakaya will show a response and transformation, and the transformation body is the doctor, like seeking a doctor.'
The good doctor arrives.
Sengliang said, 'The opportunity to be treated is ripe, at this time.'
He mixes three kinds of medicine, namely su (酥油, clarified butter), ru (牛奶, milk), and shimi (石蜜, rock candy), and gives it to the child to take.
Sengliang said, 'Speaking of conditioned dharmas as impermanent, suffering, and without self, these are three good medicines to treat biased illnesses.'
藥也。僧宗曰。第三說偏教之譬也。
因告女人兒服藥已且莫與乳。
案。僧亮曰。常教之乳。養善子之法。說無我譬少。說我譬多。皆以乳為喻也。治由權道。譬之告也。以邪我未消。莫說法身是我也。僧宗曰。說常為實智。說無常為權智。於時唯得說權。未得說實。以權實相關義。言告耳。非是不與乳。但與時未至。故云且也。以權慧正說無常實慧。知時未至。不說于常。故云且莫也。
須藥消已爾乃與之。
案。僧亮曰。三界我斷。乃可說我。僧宗曰。重倒若除。治道亦謝也。
是時女人即以苦味用涂其乳。
案。道生曰。無我之教。非物所嗜。為苦味也。僧亮曰。無常無我。濫及法身。有名無實。譬以外塗。僧宗曰。應云醫以藥涂乳。而云母自涂者。取善養之義便也。又釋為表母之與醫。無異體也。
語其兒言我乳毒涂不可復觸。
案。僧亮曰。愛染名觸。身皆無常。不可愛染也。
其兒渴乏欲得母乳聞乳毒氣便遠捨去。
案。僧亮曰。厭患身苦。求無為之樂。聞佛無常。志不求也。法瑤曰。須常住乳故。譬之以渴。此就理為言也。起無我故。揹我教而不受。譬之捨去也。此言情也。僧宗曰。計常之習既久。時復欲起。如渴乏也。常名本自於
【現代漢語翻譯】 現代漢語譯本： 藥也。（僧宗曰：這是第三個譬喻，說明了偏頗的教法。）
因此告訴女人，孩子服藥后暫且不要給他餵奶。
（案：僧亮曰：通常教導餵奶，是養育好孩子的方法。說明『無我』的譬喻少，說明『我』的譬喻多，都以乳為比喻。治療要用權宜之法，就像這樣告誡。因為邪見之『我』尚未消除，所以不要說法身就是『我』。僧宗曰：說『常』是實智，說『無常』是權智。當時只能說權智，不能說實智。因為權智和實智相互關聯，所以說是告誡。並非不給孩子餵奶，只是時機未到，所以說是『暫且』。用權慧正確地宣說無常，用實慧知道時機未到，所以不說常，故云『暫且不要』。）
等到藥力消退後，再給他餵奶。
（案：僧亮曰：三界之『我』斷除后，才可以談論『我』。僧宗曰：重病去除，治療的方法也就不需要了。）
這時，女人就用苦味的東西塗在自己的乳頭上。
（案：道生曰：『無我』的教義，不是眾生所喜愛的，所以說是苦味。僧亮曰：『無常』、『無我』，如果濫用到法身上，就成了有名無實，就像用外物塗抹一樣。僧宗曰：應該說醫生用藥塗抹乳頭，而這裡說母親自己塗抹，是爲了取善於養育的含義。又解釋為表明母親和醫生沒有區別。）
告訴孩子說：『我的乳頭塗了毒藥，不能再碰了。』
（案：僧亮曰：愛戀染著叫做『觸』，身體都是無常的，不可愛戀染著。）
孩子又渴又餓，想要吃奶，聞到乳頭上的毒氣，就遠遠地離開了。
（案：僧亮曰：厭惡身體的痛苦，尋求無為的快樂。聽到佛說無常，就不追求了。法瑤曰：需要常住的乳汁，所以用口渴來比喻，這是從道理上來說的。因為生起『無我』的觀念，所以背離『我』的教義而不接受，用捨棄來比喻，這是從情感上來說的。僧宗曰：執著于常的習氣已經很久了，時常又想生起，就像口渴飢餓一樣。『常』這個名稱本來就來自於）
【English Translation】 English version: 'Yao ye.' (Sengzong said: This is the third analogy, illustrating the biased teachings.)
Therefore, she told the child, 'After taking the medicine, do not breastfeed him for now.'
(Note: Sengliang said: Usually teaching breastfeeding is the way to raise a good child. The analogies explaining 'no-self' are few, while the analogies explaining 'self' are many, all using milk as a metaphor. Treatment requires expedient methods, like this admonishment. Because the deluded 'self' has not yet been eliminated, do not say that the Dharmakaya is 'self'. Sengzong said: Saying 'permanence' is true wisdom, saying 'impermanence' is expedient wisdom. At that time, only expedient wisdom could be spoken, not true wisdom. Because expedient wisdom and true wisdom are interconnected, it is said to be an admonishment. It is not that the child is not given milk, but the time has not yet arrived, so it is said 'for now'. Using expedient wisdom to correctly proclaim impermanence, and using true wisdom to know that the time has not yet arrived, so permanence is not spoken of, hence 'do not for now'.)
Wait until the medicine has worn off before giving it to him.
(Note: Sengliang said: When the 'self' of the three realms is cut off, then one can talk about 'self'. Sengzong said: When the serious illness is removed, the method of treatment is no longer needed.)
At this time, the woman applied something bitter to her nipples.
(Note: Daosheng said: The teaching of 'no-self' is not what beings desire, so it is said to be bitter. Sengliang said: 'Impermanence' and 'no-self', if indiscriminately applied to the Dharmakaya, become nominal and without substance, like applying something external. Sengzong said: It should be said that the doctor applied medicine to the nipples, but here it says the mother applied it herself, in order to take the meaning of being good at nurturing. It is also explained as indicating that the mother and the doctor are no different.)
She told the child, 'My nipples are coated with poison, you cannot touch them again.'
(Note: Sengliang said: Attachment and clinging are called 'touch', the body is impermanent, and should not be loved and clung to.)
The child was thirsty and hungry, wanting to drink milk, but smelling the poisonous odor on the nipples, he went far away.
(Note: Sengliang said: Disgusted with the suffering of the body, seeking the joy of non-action. Hearing the Buddha speak of impermanence, he does not pursue it. Fayao said: Needing permanent milk, so thirst is used as a metaphor, this is speaking from the perspective of reason. Because the concept of 'no-self' arises, he turns away from the teaching of 'self' and does not accept it, using abandonment as a metaphor, this is speaking from the perspective of emotion. Sengzong said: The habit of clinging to permanence has been long-standing, and often wants to arise again, like being thirsty and hungry. The name 'permanence' originally comes from)
佛。雖是倒執。猶從佛得故。言母乳也。但偏教之切轉明。倒心欲起不得。喻之捨去也。又釋雖聞偏教之旨。如有歸真之理。而偏教既切。圓解不得時發。如聞氣故舍去也。
至其藥消。
案。僧亮曰。邪我既斷。便是可說真我時也。僧宗曰。第四譬說圓教也。
母乃洗乳喚子與之。
案。道生曰。今說常我。判二教之分明也。僧亮曰。是可說之機。即為喚子之義也。法瑤曰。常教既興。無復濫佛之惑。義如洗乳也。寶亮曰。詮常之教如水。所詮之理如乳。義洗也。
是時小兒雖復飢渴先聞毒氣是故不來。
案。僧亮曰。執先偏教。不信后說也。僧宗曰。具如開宗所說。
母復語言為汝服藥(至)汝便可來飲乳無苦。
案。僧亮曰。如新舊醫譬也。僧宗曰。第五譬。重顯今昔之旨也。
其兒聞已漸漸還飲。
案。法瑤曰。頂奉今說。無復昔執之謬也。
善男子如來亦爾為度一切(至)為除世間諸妄見故。
案。僧亮曰。三界虛妄。計之為我。是名妄見也。
示現出過世間法故。
案。僧亮曰。識其虛妄。即出世間也。
復示世間計我虛妄非真實故。
案。僧亮曰。釋初句麻米之我。理中所無也。
修無我
法清凈身故。
案。僧亮曰。釋第二句也。僧宗曰。上來至此。略合蘇乳等三種藥譬也。
譬如女人為其子故(至)說言諸法悉無有我。
案。僧宗曰。重舉第三譬。又合也。
如彼女人凈洗乳已而喚其子欲令還服。
案。僧亮曰。舉第四譬也。
我今亦爾說如來藏是故比丘不應生怖。
案。僧宗曰。合洗乳譬。
如彼小兒聞母喚已漸還飲乳。
案。僧宗曰。舉第五譬。
比丘亦爾應自分別如來秘藏不得不有。
案。僧宗曰。合從教也。
迦葉菩薩白佛言世尊實無有我。
案。僧亮曰。上說眾生有我。我即佛性。夫有有二種。現在有。當來有也。而有義未分。須以十一事為難。以難現在之有。成當有之旨也。法瑤曰。家中寶藏。以譬眾生有大明真我。在其中中矣。迦葉知眾有疑。乃設難云。便應已有果性之用。
何以故嬰兒生時無所知曉(至)以是義故定知無我。
案。僧亮曰。皆責現用也。僧宗曰。我以自在為義。而嬰兒無知。無有照用。是知無我也。
若定有我受生已后(至)是常住者應無壞相。
案。僧宗曰。自在者。不應無常也。
若無壞相云何而有剎利(至)定知佛性非是常法。
【現代漢語翻譯】 現代漢語譯本 法清凈身故。
案。僧亮曰。解釋第二句。僧宗曰。從上文到這裡，大致結合了酥、乳等三種藥物的比喻。
譬如女人爲了她的孩子（直到）說諸法都沒有我（ātman）。
案。僧宗曰。再次舉出第三個比喻，並且結合。
如同那位女人清洗乾淨乳汁后，呼喚她的孩子想要讓他回來吃奶。
案。僧亮曰。舉出第四個比喻。
我現在也這樣說如來藏（Tathāgatagarbha），因此比丘（bhikṣu）不應該感到害怕。
案。僧宗曰。結合清洗乳汁的比喻。
如同那個小孩聽到母親的呼喚后，漸漸回來喝奶。
案。僧宗曰。舉出第五個比喻。
比丘也應該這樣，應當自己分辨如來的秘密藏（Tathāgatagarbha），不得不認為它存在。
案。僧宗曰。結合遵從教導。
迦葉菩薩（Mahākāśyapa）對佛說：『世尊，實際上沒有我（ātman）。』
案。僧亮曰。上面說眾生有我，這個我就是佛性（Buddha-nature）。所謂『有』有兩種：現在的有，將來的有。而『有』的意義沒有區分清楚，需要用十一件事來詰難，用詰難現在的『有』，來成就當來『有』的宗旨。法瑤曰：家中的寶藏，用來比喻眾生有大光明真我，就在其中。迦葉（Mahākāśyapa）知道大眾有疑問，於是設定詰難說，便應該已經有果性的作用。
為什麼呢？嬰兒出生時什麼都不知道（直到）因為這個緣故，一定知道沒有我（ātman）。
案。僧亮曰。都是責備現在的功用。僧宗曰。我（ātman）以自在為意義，而嬰兒沒有知覺，沒有照了的作用，因此知道沒有我（ātman）。
如果一定有我（ātman），在受生以後（直到）這個是常住的，應該沒有壞滅的現象。
案。僧宗曰。自在的，不應該無常。
如果沒有壞滅的現象，為什麼會有剎利（kṣatriya）（直到）一定知道佛性（Buddha-nature）不是常法。
【English Translation】 English version Because of the purity of the Dharma body.
Commentary: Monk Liang said, 'Explains the second sentence.' Monk Zong said, 'From the above to here, it roughly combines the analogy of three kinds of medicines such as ghee and milk.'
For example, a woman for the sake of her child (until) says that all dharmas have no self (ātman).
Commentary: Monk Zong said, 'Again, the third analogy is given, and it is combined.'
Like that woman who washes the milk clean and then calls her child, wanting him to come back and drink.
Commentary: Monk Liang said, 'Gives the fourth analogy.'
I now also speak of the Tathāgatagarbha (如來藏), therefore, monks (bhikṣu) should not be afraid.
Commentary: Monk Zong said, 'Combines the analogy of washing milk.'
Like that little child who, hearing his mother's call, gradually returns to drink milk.
Commentary: Monk Zong said, 'Gives the fifth analogy.'
Monks should also be like this, they should themselves discern the secret store of the Tathāgata (如來), and must acknowledge its existence.
Commentary: Monk Zong said, 'Combines following the teachings.'
Mahākāśyapa (迦葉菩薩) said to the Buddha, 'World Honored One, in reality, there is no self (ātman).'
Commentary: Monk Liang said, 'The above says that sentient beings have a self, and this self is Buddha-nature (佛性). There are two kinds of 'existence': present existence and future existence. However, the meaning of 'existence' is not clearly distinguished, and it needs to be challenged with eleven things, using the challenge of present 'existence' to accomplish the purpose of future 'existence'. Fa Yao said: The treasure in the home is used to illustrate that sentient beings have a great bright true self, which is within them. Mahākāśyapa (迦葉) knew that the masses had doubts, so he set up a challenge, saying that there should already be the function of the fruit nature.'
Why is it that when a baby is born, he knows nothing (until) because of this reason, it is certain that there is no self (ātman).
Commentary: Monk Liang said, 'All are blaming present functions.' Monk Zong said, 'Self (ātman) is defined by freedom, but a baby has no awareness, no illuminating function, so it is known that there is no self (ātman).'
If there is definitely a self (ātman), after being born (until) this is permanent, there should be no signs of decay.
Commentary: Monk Zong said, 'That which is free should not be impermanent.'
If there are no signs of decay, why are there kṣatriyas (剎利) (until) it is certain that Buddha-nature (佛性) is not a permanent dharma.
案。僧宗曰。舉報不等。以證無自在也。
若言佛性定是常者(至)妄言綺語貪恚邪見。
案。僧宗曰。明因不正。故知無我也。
若我性常何故酒後荒醉迷亂。
案。僧宗曰。前句明若有我者。不應內心起惡。此句明若有我者。不應隨外緣所轉也。
若我性常盲應見色聾應聞聲啞應能語拘癖能行。
案。僧宗曰。前明不應因中造惡。此明不應受此惡果。
若我性常不應避於火坑大水毒藥刀劍惡人禽獸。
案。僧宗曰。若有所畏。豈謂自在耶。
若我常者本所更事(至)我曾何處見是人耶。
案。僧宗曰。有我則常憶。豈應忘耶。
若我常者則不應有老少盛衰憶念往事。
案。僧宗曰。前諸句悉據心。此一句舉色也。若自在必常。心云何而忘也。色云何而變也。
若我常者止住何處為在涕唾青黃赤白諸色中耶。
案。僧亮曰。上來窮撿理極。今責住處。若不偏在一方。便應遍在眾處。此先一一處。以撿其無也。
若我常者應遍身中(至)若斷身時我亦應斷。
案。僧宗曰。偏在之無。事已如上。假令遍有。則同麻米。豈曰自在。復云常耶。
佛告迦葉善男子譬如王家(至)其人眉間有金剛珠。
【現代漢語翻譯】 現代漢語譯本： 案：僧宗說：『舉報不等』，是爲了證明沒有自在的自性。
『如果說佛性（Buddha-nature）一定是常（eternal）的』（到）『妄語、綺語、貪慾、嗔恚、邪見』。
案：僧宗說：闡明原因不正確，因此可知沒有『我』（self）。
如果『我』（self）的自性是常（eternal）的，為什麼酒後會荒唐、醉迷、錯亂？
案：僧宗說：前一句說明如果存在『我』（self），內心不應該產生惡念。這一句說明如果存在『我』（self），不應該被外在的因緣所轉移。
如果『我』（self）的自性是常（eternal）的，那麼盲人應該能看見顏色，聾子應該能聽見聲音，啞巴應該能說話，瘸子應該能行走。
案：僧宗說：前面說明不應該在因中造惡，這裡說明不應該承受這種惡果。
如果『我』（self）的自性是常（eternal）的，就不應該躲避火坑、洪水、毒藥、刀劍、惡人、禽獸。
案：僧宗說：如果有所畏懼，怎麼能說是自在呢？
如果『我』（self）是常（eternal）的，那麼對於過去經歷的事情（到）『我曾在哪裡見過這個人呢？』
案：僧宗說：有『我』（self）就應該常常記得，怎麼會忘記呢？
如果『我』（self）是常（eternal）的，那麼就不應該有衰老、年少、興盛、衰敗，以及回憶往事。
案：僧宗說：前面的句子都是根據心來說的，這一句是舉例說明色（form）。如果自在必定是常（eternal）的，心怎麼會忘記呢？色（form）又怎麼會變化呢？
如果『我』（self）是常（eternal）的，那麼應該止住在什麼地方呢？是在鼻涕、唾液、青色、黃色、紅色、白色等各種顏色之中嗎？
案：僧亮說：上面窮盡推究，道理已經到了極點。現在責問『我』（self）的住處。如果不偏在一處，就應該遍在各處。這裡先一一處所地來檢查它的不存在。
如果『我』（self）是常（eternal）的，就應該遍佈全身（到）如果身體斷裂的時候，『我』（self）也應該斷裂。
案：僧宗說：偏在一處的過失，事情已經如上面所說。假使遍佈全身，那就和麻、米一樣，怎麼能說是自在，又怎麼能說是常（eternal）呢？
佛告訴迦葉（Kasyapa）善男子：譬如王家（到）那個人眉間有金剛珠（vajra-jewel）。
【English Translation】 English version: Commentary: The monk Zong said, 'Reporting discrepancies' is to prove the absence of self-mastery.
'If it is said that Buddha-nature (Buddha-nature) is definitely eternal (eternal)' (to) 'false speech, embellished speech, greed, anger, and wrong views.'
Commentary: The monk Zong said, clarifying that the cause is incorrect, therefore it is known that there is no 'self' (self).
If the nature of 'self' (self) is eternal (eternal), why would one be absurd, drunk, confused, and disoriented after drinking?
Commentary: The monk Zong said, the previous sentence explains that if there is a 'self' (self), evil thoughts should not arise in the mind. This sentence explains that if there is a 'self' (self), it should not be transferred by external causes and conditions.
If the nature of 'self' (self) is eternal (eternal), then a blind person should be able to see colors, a deaf person should be able to hear sounds, a mute person should be able to speak, and a lame person should be able to walk.
Commentary: The monk Zong said, the previous explanation is that one should not create evil in the cause, and this explains that one should not suffer this evil consequence.
If the nature of 'self' (self) is eternal (eternal), one should not avoid fire pits, floods, poison, swords, evil people, and birds and beasts.
Commentary: The monk Zong said, if there is fear, how can it be said to be self-mastery?
If 'self' (self) is eternal (eternal), then regarding past experiences (to) 'Where have I seen this person before?'
Commentary: The monk Zong said, having a 'self' (self) should always be remembered, how could it be forgotten?
If 'self' (self) is eternal (eternal), then there should be no old age, youth, prosperity, decline, and recollection of past events.
Commentary: The monk Zong said, the previous sentences are all based on the mind, and this sentence is an example of form (form). If self-mastery is certainly eternal (eternal), how can the mind forget? How can form (form) change?
If 'self' (self) is eternal (eternal), then where should it reside? Is it in mucus, saliva, blue, yellow, red, white, and other colors?
Commentary: The monk Liang said, the above exhaustive investigation has reached the extreme of reason. Now questioning the dwelling place of 'self' (self). If it is not biased in one place, it should be everywhere. Here, first, each place is inspected for its non-existence.
If 'self' (self) is eternal (eternal), it should be all over the body (to) if the body is broken, 'self' (self) should also be broken.
Commentary: The monk Zong said, the fault of being biased in one place has already been stated above. Assuming it is all over the body, then it is the same as hemp and rice, how can it be said to be self-mastery, and how can it be said to be eternal (eternal)?
The Buddha told Kasyapa (Kasyapa), 'Good man, for example, in the royal family (to) that person has a vajra-jewel (vajra-jewel) between his eyebrows.'
案。道生曰。明非不有。而非己有也。以智慧之額。致真我之珠也。僧亮曰。答難也。明佛性雖有。于見者成解。不見者成惑。不可言有。故便責現用也。如彼眉珠。顯則嚴身。隱則成病。不可以珠在身故。常責其好。此總答諸難。下更別有譬也。王譬佛。力士譬行人。珠譬解也。佛說因果之性。聞者受解。解圓可責。如在眉間也。法瑤曰。信解佛性中道不偏。猶如眉間之處中也。信知佛性。必為己用。猶彼眉間有此珠也。僧宗曰。此譬意明非無常性。但為惑所映。不得現用。不可以現在未用。便令都無也。此譬有五重意也。第一明過去曾稟圓解。第二明生死流轉。遂失本解。第三明雖失本解。善力所感。聖則出世。說偏教也。第四明常機始發。為說圓教。第五重為解釋。然後乃信也。旨要所歸取。第二失解起惑譬也。明惑滯生死。障于慧目。不得現用。不可言永無也。王家者。家謂處也。言佛化所被之所也。力士以伏強敵。故稱大也。所化行人。終摧大惡。如力士也。金剛珠者。明中道信解。能破顛倒。譬之金剛也。寶亮曰。譬有四意。第一生解譬。第二失解譬。第三后佛出世。說偏教也。第四說圓教也。珠者。通取因果六行理解。合為譬也。智秀曰。分此譬為二段。始說憂愁啼哭。明其先解而後失。次從慰喻力士
【現代漢語翻譯】 案。道生說：『明瞭佛性並非不存在，但並非是自身就擁有的。而是要憑藉智慧的額頭，才能獲得真我的寶珠。』（道生認為，佛性是存在的，但需要通過智慧才能領悟。） 僧亮說：『這是在回答提問。佛性雖然存在，對於見到的人來說成為理解，對於不見的人來說成為迷惑。不能簡單地說它存在。所以要責求它的實際作用。就像那眉間的寶珠，顯現出來就能莊嚴自身，隱藏起來就會成為疾病。不能因為寶珠在身上，就總是要求它發揮作用。』這是總的回答各種疑問，下面還有其他的比喻。國王比喻佛，力士比喻修行人，寶珠比喻理解。佛說因果之性，聽聞的人接受理解，理解圓滿就可以責求其作用，就像寶珠在眉間一樣。 法瑤說：『相信並理解佛性是中道，不偏不倚，就像眉間的位置一樣居中。相信知道佛性，必定能為自己所用，就像眉間有這顆寶珠一樣。』 僧宗說：『這個比喻的意思是說明佛性並非無常，只是被迷惑所遮蔽，不能顯現作用。不能因為現在沒有發揮作用，就認為它完全不存在。』這個比喻有五重含義。第一重說明過去曾經稟受圓滿的理解。第二重說明生死流轉，於是失去了原本的理解。第三重說明雖然失去了原本的理解，但由於善的力量所感，聖人便會出世，宣說方便之教。第四重說明常機開始發動，為之宣說圓滿之教。第五重是進行解釋，然後才相信。旨要所歸取的是第二重，即失去理解而產生迷惑的比喻。說明迷惑滯留在生死之中，障礙了智慧之眼，不能顯現作用，但不能說永遠不存在。國王的家，家指的是處所。意思是佛的教化所覆蓋的地方。力士因為能降伏強大的敵人，所以被稱為『大』。所教化的人，最終能摧毀巨大的惡，就像力士一樣。金剛珠，說明中道的信解，能夠破除顛倒，所以比喻為金剛。 寶亮說：『這個比喻有四重含義。第一是產生理解的比喻，第二是失去理解的比喻，第三是後來佛出世，宣說方便之教，第四是宣說圓滿之教。寶珠，是統指因果六行理解，合在一起作為比喻。』 智秀說：『將這個比喻分為兩段。開始說憂愁啼哭，說明他們先理解而後失去。然後從安慰力士開始……』
【English Translation】 Case. Daosheng said: 'Enlightenment is not non-existent, but it is not something one inherently possesses. It is through the forehead of wisdom that one attains the pearl of the true self.' (Daosheng believed that Buddha-nature exists, but it needs to be realized through wisdom.) Sengliang said: 'This is answering the question. Although Buddha-nature exists, it becomes understanding for those who see it, and confusion for those who do not. One cannot simply say it exists. Therefore, one must demand its practical application. Like the pearl between the eyebrows, when it is visible, it adorns the body; when it is hidden, it becomes a disease. One cannot always demand its goodness simply because the pearl is on the body.' This is a general answer to various questions; there are other metaphors below. The king is a metaphor for the Buddha, the strongman is a metaphor for the practitioner, and the pearl is a metaphor for understanding. The Buddha speaks of the nature of cause and effect; those who hear it receive understanding, and when understanding is complete, its application can be demanded, just like a pearl between the eyebrows. Fayao said: 'Believing and understanding that Buddha-nature is the Middle Way, neither biased nor inclined, is like the position between the eyebrows, which is central. Believing and knowing Buddha-nature will surely be used for oneself, just like having this pearl between the eyebrows.' Sengzong said: 'The meaning of this metaphor is to illustrate that Buddha-nature is not impermanent, but is obscured by delusion, and cannot manifest its function. One cannot say that it does not exist at all simply because it is not currently functioning.' This metaphor has five layers of meaning. The first layer explains that in the past, one received complete understanding. The second layer explains that in the cycle of birth and death, one loses the original understanding. The third layer explains that although the original understanding is lost, due to the influence of good deeds, the sage will appear in the world and preach expedient teachings. The fourth layer explains that the constant opportunity begins to arise, and the perfect teaching is preached for it. The fifth layer is to explain, and then one believes. The essential point is the second layer, the metaphor of losing understanding and giving rise to delusion. It explains that delusion remains in birth and death, obstructing the eye of wisdom, and cannot manifest its function, but one cannot say that it will never exist. The king's house, 'house' refers to the place. It means the place covered by the Buddha's teachings. The strongman is called 'great' because he can subdue powerful enemies. Those who are taught can eventually destroy great evil, just like the strongman. The Vajra pearl illustrates that the understanding of the Middle Way can break through inversion, so it is likened to Vajra. Baoliang said: 'This metaphor has four layers of meaning. The first is the metaphor of generating understanding, the second is the metaphor of losing understanding, the third is the later Buddha appearing in the world and preaching expedient teachings, and the fourth is preaching the perfect teaching. The pearl refers to the understanding of cause and effect and the six practices, combined as a metaphor.' Zhixiu said: 'Divide this metaphor into two parts. It begins by saying sorrow and weeping, explaining that they first understood and then lost it. Then it starts from comforting the strongman...'
。訖譬。明後佛重說。還得解也。前段中有兩階。此即第一。正明昔日得理解中道信心時也。
與餘力士較力相撲。
案。僧亮曰。邪我于正解。為余也。正解未堅。而與強邪諍辨。喻之較力也。僧宗曰。此第二失解譬。明解微見淺。而起重惑。經離生死也。豈得聞有。而便使現用。現用既無。便謂永失耶。餘力士者。喻無明心也。解有摧惑之義。取譬力士。惑有過解之工。亦稱力士也。較力者。聞慧未明。而我心時動。解惑相交。喻如較力也。智秀曰。相撲者。互有倚伏之喻也。
而彼力士以頭觸之。
案。道生曰。無明為眾結之首也。僧亮曰。我見是眾結之首。故云以頭觸之也。僧宗曰。圓解以正信為首。邪心以不信為頭。信為不信所侵。如二首相觸之。
其額上珠尋沒膚中。
案。僧亮曰。受屈于邪。言謂之沒也。有名無實。譬之膚也。法瑤曰。正信微淺。不能自固。遂同說耶見也。僧宗曰。信為不信所陵。圓解則隱也。寶亮曰。佛弟子。以相心說無相。理既無相。幽而難顯。外道以相心說相。理則易安。經生死久。遂失本解。逐彼邪計故。言沒膚中也。道慧記曰。所以言膚中者。明非永失。尋發不久也。
都不自知是珠所在。
案。僧亮曰。以邪我為真。
【現代漢語翻譯】 現代漢語譯本：訖譬（結束比喻）。明後佛（佛陀）再次宣說，才能再次獲得理解。前一段中有兩個階段，這是第一階段，正是闡明昔日獲得理解中道信心的時候。
與其餘力士較量力氣，互相摔跤。
案：僧亮說：『邪見對於正解來說，就是其餘力士。正解尚未穩固，就與強大的邪見爭辯，比喻為較量力氣。』僧宗說：『這是第二種失去理解的比喻，說明理解微弱淺薄，卻產生了嚴重的迷惑，遠離了生死。』難道聽聞了『有』，就立刻要使其顯現作用嗎？顯現作用既然沒有，就認為永遠失去了嗎？其餘力士，比喻無明之心。理解有摧毀迷惑的意義，所以取譬力士。迷惑勝過理解的功用，也稱為力士。較量力氣，是指聞慧尚未明瞭，而我心時常動搖，理解與迷惑相互交織，比喻如同較量力氣。』智秀說：『互相摔跤，是互相依靠、互相傾覆的比喻。』
而那力士用頭觸碰他。
案：道生說：『無明是各種煩惱的開端。』僧亮說：『我見是各種煩惱的開端，所以說用頭觸碰他。』僧宗說：『圓滿的理解以正信為首，邪心以不信為頭。正信被不信侵擾，如同兩個頭互相觸碰。』
他額頭上的寶珠隨即沒入面板之中。
案：僧亮說：『在邪見面前屈服，就說是沒入了。有名無實，比喻為面板。』法瑤說：『正信微弱淺薄，不能自我鞏固，於是茍同于邪見。』僧宗說：『正信被不信侵凌，圓滿的理解就隱沒了。』寶亮說：『佛弟子，用有相的心來說無相，道理既然是無相的，就幽深而難以顯現。外道用有相的心來說有相，道理就容易安立。經歷生死很久，就失去了原本的理解，追逐那些邪惡的計較，所以說沒入面板之中。』道慧記說：『之所以說在面板之中，是說明並非永遠失去，很快就能再次發現。』
完全不知道寶珠在哪裡。
案：僧亮說：『把邪見當成真實的。』
【English Translation】 English version: End of the metaphor. The Buddha speaks again afterward, and then understanding can be regained. There are two stages in the previous section, this is the first, which precisely clarifies the time when one obtained understanding of the Middle Way and faith.
Contending strength and wrestling with other strong men.
Note: Sengliang said: 'False views are like other strong men in relation to correct understanding. If correct understanding is not yet firm, and one argues with strong false views, it is like contending strength.' Sengzong said: 'This is the second metaphor for losing understanding, illustrating that understanding is weak and shallow, yet it gives rise to serious delusion, and one is far from birth and death.' How can one immediately make it manifest and functional just by hearing about 'existence'? Since manifestation and function are absent, does one then think it is lost forever? The other strong men are a metaphor for the mind of ignorance. Understanding has the meaning of destroying delusion, so it is likened to a strong man. Delusion surpasses the function of understanding, so it is also called a strong man. Contending strength refers to the fact that the wisdom of hearing is not yet clear, and one's mind often wavers, understanding and delusion intertwine, which is likened to contending strength.' Zhixiu said: 'Wrestling with each other is a metaphor for mutual reliance and mutual overturning.'
And that strong man touched him with his head.
Note: Daosheng said: 'Ignorance is the beginning of all afflictions.' Sengliang said: 'Self-view is the beginning of all afflictions, so it is said that he touched him with his head.' Sengzong said: 'Complete understanding takes correct faith as its head, and a false mind takes disbelief as its head. Correct faith is invaded by disbelief, like two heads touching each other.'
The pearl on his forehead immediately disappeared into his skin.
Note: Sengliang said: 'Submitting to false views is called disappearing into the skin. Having a name but no substance is likened to skin.' Fayao said: 'Correct faith is weak and shallow, unable to secure itself, and thus agrees with false views.' Sengzong said: 'Correct faith is oppressed by disbelief, and complete understanding is hidden.' Baoliang said: 'Buddhist disciples use the mind of form to speak of formlessness, and since the principle is formless, it is profound and difficult to manifest. Non-Buddhists use the mind of form to speak of form, and the principle is easily established. Having experienced birth and death for a long time, one loses the original understanding and pursues those evil calculations, so it is said to disappear into the skin.' Daohuiji said: 'The reason for saying it is in the skin is to clarify that it is not lost forever, and it can be found again soon.'
Not knowing at all where the pearl is.
Note: Sengliang said: 'Taking false views as true.'
不覺失真我也。法瑤曰。以耶惑之首。壞正信之額。正信既破。豈知有佛性耶。雖不知有。而至理孱然。如珠沒皮中也。僧宗曰。既超橫常之見。則失本所解也。若識常在果。則安得其地。便有所在。既乖其所解。心無常故。云不知所在也。寶亮曰。得失之理。既非所悟。故云都不自知也。
其處有瘡。
案。僧亮曰。以失真我。而成惑倒。倒致生死之苦也。法瑤曰。破正信故。有不信之瘡也。
即命良醫欲自療治。
案。僧亮曰。生死苦切。解緣還感。悟時已至。機來扣聖。命醫之義也。僧宗曰。第三譬也。應感道交。有召命之義也。寶亮曰。眾生有善有苦。二緣感佛見佛。則能滅苦。故言療治。
時有明醫善知方藥。
案。僧亮曰。醫譬佛也。善除八倒。譬知方藥也。僧宗曰。即釋迦治惑病。故稱醫。了達經教之方。妙窮淵旨之藥。
即知是瘡因珠入體。
案。僧亮曰。緣失解成惑。致有生死也。僧宗曰。醫見瘡故。知因入體。佛見眾生流轉五道。知由橫起妄常之計。失於本解也。
是珠入皮即便停住。
案。僧亮曰。知非久失。故曰停住。法瑤曰。佛性之理。終為心用。雖復暫為煩惱所隱。如珠在皮中出不久也。僧宗曰圓解之理。無時暫絕。乃
【現代漢語翻譯】 現代漢語譯本： 『不覺失真我也』，意思是說沒有意識到自己失去了真實的自我。法瑤解釋說：『因為錯誤的見解迷惑了人們的心智，破壞了正確的信仰。』正確的信仰一旦被破壞，又怎麼會知道自身具有佛性呢？雖然不知道自身具有佛性，但至高的真理依然存在，就像珍珠埋沒在皮囊之中一樣。僧宗說：『如果超越了橫向和常有的錯誤見解，就會失去原本的理解。』如果認識到常有的狀態存在於結果之中，又怎麼能安於其位呢？就會有所執著。既然違背了原本的理解，心就沒有常態，所以說不知道（佛性）在哪裡。寶亮說：『得與失的道理，既然不是所能領悟的，所以說完全不自知。』
『其處有瘡』，指的是（因為失去真我）而產生的痛苦。
僧亮解釋說：『因為失去了真實的自我，從而形成了迷惑和顛倒，顛倒導致了生死輪迴的痛苦。』法瑤說：『因為破壞了正確的信仰，所以產生了不信的創傷。』
『即命良醫欲自療治』，意思是說（患者）立即請來好醫生想要自己治療。
僧亮解釋說：『生死之苦非常迫切，理解因緣才能消除苦難。覺悟的時機已經到來，（患者）的根機感應到了聖者，所以說請醫生來治療。』僧宗說：『這是第三個比喻。應機感應，道義相交，有召請（佛）的含義。』寶亮說：『眾生有善有苦，這兩種因緣感應佛的出現，就能滅除痛苦，所以說是治療。』
『時有明醫善知方藥』，意思是說當時有一位高明的醫生，精通各種藥方。
僧亮解釋說：『醫生比喻佛，善於去除八種顛倒的見解，比喻精通各種藥方。』僧宗說：『這裡指釋迦牟尼佛治療迷惑的疾病，所以稱為醫生。通達經教的方略，精妙地窮盡深奧的旨意，就是藥物。』
『即知是瘡因珠入體』，意思是說（醫生）立刻知道這個瘡是因為珍珠進入了身體。
僧亮解釋說：『因為失去正確的理解而形成迷惑，導致了生死輪迴。』僧宗說：『醫生看到瘡，就知道是因為（珍珠）進入了身體。佛看到眾生在五道中流轉，就知道是因為橫生妄想，執著于常有的狀態，失去了原本的理解。』
『是珠入皮即便停住』，意思是說這顆珍珠進入面板后就停留在那裡。
僧亮解釋說：『知道（佛性）不是永久失去的，所以說是停住。』法瑤說：『佛性的道理，最終會被心所用。即使暫時被煩惱所遮蔽，就像珍珠在面板中，很快就會出來。』僧宗說：『圓滿理解的道理，沒有一時一刻斷絕過，乃是』
【English Translation】 English version: 'Not realizing the loss of the true self,' means not being aware of having lost one's true self. Fa Yao explains: 'Because erroneous views delude people's minds, destroying correct faith.' Once correct faith is destroyed, how can one know that one possesses Buddha-nature? Although one may not know that one possesses Buddha-nature, the supreme truth still exists, like a pearl buried within the skin. Seng Zong says: 'If one transcends the erroneous views of horizontality and permanence, one will lose the original understanding.' If one recognizes that the permanent state exists in the result, how can one be at peace in one's position? There will be attachment. Since it violates the original understanding, the mind has no constant state, so it is said that one does not know where (Buddha-nature) is. Bao Liang says: 'The principle of gain and loss, since it is not what can be comprehended, therefore it is said that one is completely unaware.'
'There is a sore at that place,' refers to the suffering arising from (losing the true self).
Seng Liang explains: 'Because one loses the true self, delusion and inversion are formed, and inversion leads to the suffering of birth and death.' Fa Yao says: 'Because correct faith is destroyed, the wound of disbelief arises.'
'Immediately summoning a good doctor, wanting to heal oneself,' means that (the patient) immediately invites a good doctor to heal oneself.
Seng Liang explains: 'The suffering of birth and death is very urgent, and understanding the causes and conditions can eliminate suffering. The time for enlightenment has arrived, and (the patient's) faculties resonate with the sage, so it is said that a doctor is invited to heal.' Seng Zong says: 'This is the third analogy. Responding to the opportunity, the meaning of the Dao intersects, implying the summoning of (the Buddha).' Bao Liang says: 'Sentient beings have good and suffering, and these two conditions resonate with the appearance of the Buddha, which can eliminate suffering, so it is called healing.'
'At that time, there was a skilled doctor who knew well the prescriptions,' means that at that time, there was a skilled doctor who was proficient in various prescriptions.
Seng Liang explains: 'The doctor is analogous to the Buddha, who is good at removing the eight inverted views, analogous to being proficient in various prescriptions.' Seng Zong says: 'This refers to Shakyamuni Buddha treating the disease of delusion, so he is called a doctor. Understanding the strategies of the scriptures and teachings, and exquisitely exhausting the profound meaning, is the medicine.'
'Immediately knowing that the sore was caused by a pearl entering the body,' means that (the doctor) immediately knows that the sore was caused by a pearl entering the body.
Seng Liang explains: 'Because of losing the correct understanding, delusion is formed, leading to the cycle of birth and death.' Seng Zong says: 'The doctor sees the sore and knows that it is because (the pearl) entered the body. The Buddha sees sentient beings transmigrating in the five paths and knows that it is because of arising false thoughts, clinging to the permanent state, and losing the original understanding.'
'The pearl entered the skin and then stopped there,' means that the pearl entered the skin and then remained there.
Seng Liang explains: 'Knowing that (Buddha-nature) is not permanently lost, so it is said to be stopped.' Fa Yao says: 'The principle of Buddha-nature will eventually be used by the mind. Even if it is temporarily obscured by afflictions, like a pearl in the skin, it will soon come out.' Seng Zong says: 'The principle of complete understanding has never been interrupted, and it is'
可事有廢興。其理常存。如停住也。寶亮曰。雖復失解于當時。而本機猶不喪也。
是時良醫尋問力士卿額上珠為何所在。
案。道生曰。為說無我。即是表有真我也。僧亮曰。知其不覺失本真我。譬問其所也。法瑤曰。為說無我時也。僧宗曰。說偏教也。橫計常見。為失之矣。但常我同失。失名不顯。如來出世。為說偏教。奪其邪我。推求所計。知其為謬。失義始彰。如彼力士失珠。雖久不自覺知。醫問乃知也。寶亮曰。所以為說無常意。欲申其本解。喻如彼問本珠何在。
力士驚答大師醫王我額上珠乃無去耶。
案。道生曰。不覺失時。聞問乃驚。以漫說謂失。答云如此耶。
是珠今者為何所在將非幻化憂愁啼哭。
案。道生曰。即謂失之。應求所在。遂謂不存。以為幻化也。僧亮曰。推折五陰。無所得也。化者。計一切法皆空也。啼哭者。悟一切法。唯是八苦也。法瑤曰。學無我觀深故。乃至謂不知真我所在也。智秀曰。雖聞偏教。一往未伏。譬驚答也。終信今旨義。言我珠。乃無去耶。
是時良醫慰喻力士汝今不應生大愁苦。
案。道生曰。以其遂謂不存。乃說我以悟之。既理顯身中。亦是語知顯也。僧亮曰。第二譬也。法有不空。亦有常我。不如所見一
【現代漢語翻譯】 現代漢語譯本：事情有衰敗和興盛的時候，但其中的道理卻始終存在，就像停止不動一樣。寶亮說：『即使當時對道理的理解有所缺失，但原本具有的覺悟能力並沒有喪失。』 這時，良醫（比喻佛陀）尋問力士（比喻眾生），你額頭上的珠（比喻真我）在哪裡呢？ 道生解釋說：『爲了說明無我（Anatta），實際上是爲了表明有真我（Atman）。』僧亮說：『（佛陀）知道眾生沒有覺察到自己失去了本真的自我，就像（良醫）詢問（力士）珠的所在一樣。』法瑤說：『（佛陀）是爲了說明無我的時候才這樣說的。』僧宗說：『（這是一種）片面的教導。如果橫加揣測，執著于常見的錯誤觀念，就會失去真我。』但常我（Sasvata-atman）和無常我（Asasvata-atman）同時失去，失去的名稱不明顯。如來（Tathagata）出世，是爲了宣說片面的教導，破除眾生的邪見。推究他們所執著的，知道那是錯誤的，失去真我的意義才開始顯現。就像那位力士丟失了珠子，雖然很久都沒有自覺，但經過醫生的詢問才知道。』寶亮說：『所以（佛陀）爲了說明無常的意義，是爲了闡明眾生原本具有的覺悟能力，就像（良醫）詢問（力士）原本的珠子在哪裡一樣。』 力士驚慌地回答大師（Mahasattva）、醫王（Bhisak）：『我額頭上的珠子難道沒有丟失嗎？』 道生解釋說：『（力士）沒有覺察到自己失去珠子的時候，聽到詢問才感到驚訝，因為漫不經心的說法而認為珠子丟失了，所以回答說「是這樣嗎？」』 這顆珠子現在在哪裡呢？難道是幻化（Maya）了嗎？難道是憂愁啼哭（Soka-parideva-dukkha-daurmanasya）了嗎？ 道生解釋說：『（力士）立即認為珠子丟失了，應該尋找它的所在，於是認為珠子不存在了，以為是幻化了。』僧亮說：『（這是）推翻五蘊（Skandha），一無所得。幻化，是認為一切法（Dharma）皆空（Sunyata）。啼哭，是領悟到一切法都只是八苦（Asta Dukkha）。』法瑤說：『因為學習無我觀（Anatta-dassana）很深入，以至於不知道真我（Atman）在哪裡。』智秀說：『雖然聽聞了片面的教導，但一時之間還沒有完全信服，就像（力士）驚慌地回答一樣。最終相信了（佛陀）現在的旨意，說「我的珠子難道沒有丟失嗎？」』 這時，良醫安慰開導力士說：『你現在不應該產生極大的憂愁痛苦。』 道生解釋說：『因為（力士）認為珠子不存在了，所以（良醫）才宣說真我來啓發他。既然道理在自身中顯現，也是用語言來告知他。』僧亮說：『這是第二個比喻。法（Dharma）有不空（Asunyata）的，也有常我（Sasvata-atman）的，不像你所見到的那樣一概為空。』
【English Translation】 English version: Matters have their times of decline and prosperity, but the principle within them always remains, like being still. Bao Liang said, 'Even if the understanding of the principle is lost at the time, the original capacity for awakening is not lost.' At this time, the good physician (metaphor for Buddha) inquires of the strong man (metaphor for sentient beings), 'Where is the pearl (metaphor for true self - Atman) on your forehead?' Dao Sheng explained, 'To explain no-self (Anatta), is actually to indicate the existence of the true self (Atman).' Seng Liang said, '(The Buddha) knows that sentient beings have not realized that they have lost their original true self, just like (the good physician) asking (the strong man) where the pearl is.' Fa Yao said, '(The Buddha) said this in order to explain no-self.' Seng Zong said, '(This is) a one-sided teaching. If one speculates and clings to common misconceptions, one will lose the true self.' But the eternal self (Sasvata-atman) and the impermanent self (Asasvata-atman) are lost at the same time, and the name of what is lost is not obvious. The Tathagata appears in the world to proclaim a one-sided teaching, to dispel the wrong views of sentient beings. Investigating what they cling to, knowing that it is wrong, the meaning of losing the true self begins to appear. Just like that strong man lost his pearl, although he was not aware of it for a long time, he only knew after the doctor's inquiry.' Bao Liang said, 'Therefore, (the Buddha) in order to explain the meaning of impermanence, is to clarify the original awakening ability of sentient beings, just like (the good physician) asking (the strong man) where the original pearl is.' The strong man replied in surprise to the great master (Mahasattva), the king of physicians (Bhisak), 'Has the pearl on my forehead not been lost?' Dao Sheng explained, '(The strong man) did not realize when he lost the pearl, and was surprised to hear the inquiry, because of the casual statement that the pearl was lost, so he replied, "Is that so?"' Where is this pearl now? Is it an illusion (Maya)? Is it sorrow, lamentation, pain, and despair (Soka-parideva-dukkha-daurmanasya)?' Dao Sheng explained, '(The strong man) immediately thought that the pearl was lost, and should look for its whereabouts, so he thought that the pearl did not exist, thinking it was an illusion.' Seng Liang said, '(This is) overturning the five aggregates (Skandha), and getting nothing. Illusion is thinking that all dharmas (Dharma) are empty (Sunyata). Lamentation is realizing that all dharmas are only the eight sufferings (Asta Dukkha).' Fa Yao said, 'Because of studying the no-self view (Anatta-dassana) deeply, to the point of not knowing where the true self (Atman) is.' Zhi Xiu said, 'Although he heard the one-sided teaching, he was not completely convinced for a while, just like (the strong man) replying in surprise. He finally believed in the current intention (of the Buddha), saying, "Has my pearl not been lost?"' At this time, the good physician comforted and enlightened the strong man, saying, 'You should not have great sorrow and suffering now.' Dao Sheng explained, 'Because (the strong man) thought that the pearl did not exist, (the good physician) proclaimed the true self to enlighten him. Since the principle appears in oneself, it is also to inform him in words.' Seng Liang said, 'This is the second metaphor. The Dharma (Dharma) has what is not empty (Asunyata), and also has the eternal self (Sasvata-atman), not like what you see as all empty.'
切苦也。僧宗曰。第四譬也。依教而行。已斷重倒。今常機且發。解釋佛果。所以為常。此是物情所安。如慰問也。寶亮曰。此下第四。譬眾生根熟。堪聞常住。即涅槃經教。為慰喻之辭也。
汝因斗時寶珠入體今在皮裹影現於外。
案。僧亮曰。今日之說也。明先時之解。重惑暫迷。昔緣潛發。譬影現於外也。僧宗曰。雖復失解。而理不亡。當時雖復為惑所隱。然其一念之力。必力必牽極果。冥相感召。不得相無。如珠雖在皮裹。而影顯于外也。
汝等斗時瞋恚毒盛珠陷入體故不自知。
案。僧亮曰。謂常解之因猶存。悟在今日。自不知耳。寶亮曰。起惑失解。為毒重故。不自知也。
是時力士不信醫言(至)汝今云何欺誑於我。
案。道生曰。執失不信今說也。僧亮曰。皮里淺近譬現在也。現在有為。唯苦不凈。豈見佛性用耶。筋裹深遠。以譬未來。以不可見故。明其無也。法瑤曰。佛性清凈。若在頌惱之中。則不容爾。若在善中。未有善時。則無佛性。不應可見也。僧宗曰。近是迦葉十一翻難也。寶亮曰。不異前新舊醫譬中。諸比丘不信常之辭。
時醫執鏡以照其面珠在鏡中明瞭顯現。
案。道生曰。智慧之鏡。從佛而得。如醫執也。僧亮曰。鏡以表像。譬
【現代漢語翻譯】 現代漢語譯本： 切苦也（一切皆苦）。僧宗說：這是第四個譬喻。依教奉行，已經斷除了重重顛倒。如今常住的機緣將要顯發，解釋佛果之所以為常住的道理。這是順應事物本性的安穩狀態，如同慰問一般。寶亮說：以下是第四個譬喻，譬喻眾生的根基已經成熟，可以聽聞常住的教義，即《涅槃經》的教導，作為慰藉開導的言辭。
你因為爭鬥時寶珠進入體內，現在在面板裡面，影子顯現在外面。
僧亮說：這是今日所說的道理，闡明先前時候的理解，因為重重迷惑暫時迷失了。過去的因緣潛在地顯發，譬如影子顯現在外面。僧宗說：即使失去了理解，道理也不會消失。當時即使被迷惑所隱藏，然而那一念的力量，必定牽引到極果，冥冥之中相互感召，不會毫無關聯。如同寶珠雖然在面板裡面，但是影子卻顯現在外面。
你們爭鬥時，嗔恚的毒性很盛，寶珠陷入體內，所以自己不知道。
僧亮說：這是說常住理解的因仍然存在，覺悟就在今日，只是自己不知道罷了。寶亮說：因為生起迷惑而失去理解，是因為毒性太重，所以自己不知道。
當時力士不相信醫生的言語（直到）你現在為什麼欺騙我？
道生說：執迷於失去而不相信現在所說的道理。僧亮說：在面板裡面是淺近的，譬喻現在。現在是有為法，只有苦和不凈，怎麼能見到佛性的作用呢？在筋裡面是深遠的，用來譬喻未來，因為不可見，所以說明它不存在。法瑤說：佛性是清凈的，如果在煩惱之中，那麼就不能存在；如果在善之中，還沒有行善的時候，就沒有佛性，不應該可以見到。僧宗說：這接近於迦葉尊者十一反的詰難。寶亮說：這與前面新舊醫生的譬喻相似，都是諸位比丘不相信常住之說的言辭。
當時醫生拿著鏡子來照他的臉，寶珠在鏡子中明明白白地顯現出來。
道生說：智慧的鏡子，是從佛那裡得到的，如同醫生拿著鏡子。
【English Translation】 English version: 'Qie Ku Ye' (all is suffering). Sengzong said: This is the fourth analogy. Following the teachings and practicing accordingly, one has already cut off the heavy inversions. Now the opportunity for permanence is about to manifest, explaining the reason why the Buddha-fruit is permanent. This is a stable state that conforms to the nature of things, like a comforting inquiry. Baoliang said: Below is the fourth analogy, which is like the roots of sentient beings being ripe, able to hear the teachings of permanence, that is, the teachings of the Nirvana Sutra, as words of comfort and guidance.
Because you were fighting, the precious pearl entered your body, and now it is inside the skin, with its shadow appearing outside.
Sengliang said: This is the principle being explained today, clarifying the understanding of the past, because heavy confusion has temporarily obscured it. The past causes are latently manifesting, like a shadow appearing outside. Sengzong said: Even if understanding is lost, the principle will not disappear. Even if it was hidden by confusion at that time, the power of that one thought will surely lead to the ultimate fruit, with a subtle mutual attraction in the dark, not without connection. It is like the pearl being inside the skin, but its shadow appearing outside.
When you were fighting, the poison of anger was strong, and the pearl entered your body, so you did not know it yourself.
Sengliang said: This means that the cause of the understanding of permanence still exists, and enlightenment is today, but you just don't know it yourself. Baoliang said: Because of arising confusion and losing understanding, it is because the poison is too strong, so you don't know it yourself.
At that time, the strong man did not believe the doctor's words (until) why are you deceiving me now?
Daosheng said: Being attached to loss and not believing what is being said now. Sengliang said: Inside the skin is shallow and near, like the present. The present is conditioned phenomena, only suffering and impurity, how can one see the function of Buddha-nature? Inside the tendons is deep and far, used to illustrate the future, because it is invisible, so it shows that it does not exist. Fayao said: Buddha-nature is pure, if it is in the midst of afflictions, then it cannot exist; if it is in goodness, before the time of doing good, there is no Buddha-nature, it should not be visible. Sengzong said: This is close to the eleven rebuttals of Venerable Kasyapa. Baoliang said: This is similar to the previous analogy of the new and old doctors, all are the words of the bhikkhus not believing in the teaching of permanence.
At that time, the doctor held a mirror to shine on his face, and the pearl clearly appeared in the mirror.
Daosheng said: The mirror of wisdom is obtained from the Buddha, like the doctor holding the mirror.
圓教也。面有雙目。以譬二慧。性在文中。顯現了了。如有眼之人照鏡中之像也。法瑤曰。唯一往于言。未能即信。若得真解之鏡。乃證知也。解從佛得。如醫執鏡也。僧宗曰。第五譬也。珠雖映徹。皮䨱不知。要須凈鏡。照之乃見。將明言以詮理。理由言顯。如珠現於鏡中也。寶亮曰。鏡即涅槃教也。面譬眾生心也。明駿案。鏡即指此譬也。面譬信也。理之與解。左右為喻。同譬珠也。雖未在已。而信解可得。既因譬獲悟。如面睹明鏡。分明見影。此譬是佛所說。故言醫執鏡也。
力士見已心懷驚怪生奇特想。
案。法瑤曰。受教之徒。聞見佛性。方生信解。身中乃有此之勝理。生奇特想也。僧宗曰。解生意表。如驚也。貴重所悟。奇特想也。
善男子一切眾生亦復如是(至)唯有佛性皆不能見。
案。僧宗曰。合失解譬也。
而為貪淫瞋恚愚癡(至)愚癡䨱心不知佛性。
案。僧亮曰。合初譬也。僧宗曰。合其處有瘡也。䨱心者。合都不自知。是珠所在也。
如彼力士寶珠在體(至)況復能知有我真性。
案。僧亮曰。合第二譬也。僧宗曰。修學無我者。合上乃無去耶。不知我真性者。更合第二譬也。不知無我處者。還道偏執。所修空觀。非就善友。習學所得
【現代漢語翻譯】 現代漢語譯本： 這是關於圓教（Dharmadhatu，指一切事物相互關聯、圓融無礙的教義）的闡述。人的面部有雙眼，比喻兩種智慧（二慧）。佛性蘊含在經文之中，顯現得清清楚楚，就像有眼睛的人照鏡子看到鏡中的影像一樣。法瑤說，僅僅從言語上去理解，還不能立刻相信，如果能得到真正理解的鏡子，才能證悟。這種理解是從佛那裡得到的，就像醫生拿著鏡子一樣。僧宗說，這是第五個比喻。寶珠即使光亮透徹，被皮囊遮蓋也無法知曉，必須用乾淨的鏡子照耀才能看見。這說明用語言來詮釋道理，道理通過語言顯現，就像寶珠顯現在鏡子中一樣。寶亮說，鏡子就是涅槃教（Nirvana，佛教的最高目標，指從輪迴中解脫的狀態）。面部比喻眾生的心。明駿認為，鏡子就是指這個比喻，面部比喻信心。『理』和『解』，左右相對，比喻寶珠。即使佛性尚未在自身顯現，但通過信心和理解是可以獲得的。既然因為比喻而獲得領悟，就像面部對著明鏡，分明地看見影像。這個比喻是佛所說的，所以說是醫生拿著鏡子。
力士看見寶珠后，心中感到驚訝奇怪，產生了奇異的想法。
法瑤說，接受教導的人，聽聞和見到佛性，才產生信心和理解，意識到自身之中有這種殊勝的道理，從而產生奇異的想法。僧宗說，理解產生於意料之外，就像感到驚訝一樣。因為領悟到的東西非常珍貴，所以產生奇異的想法。
善男子，一切眾生也是如此（直到）只有佛性，眾生都不能看見。
僧宗說，這是將失去理解的比喻合併在一起。
因為貪婪、淫慾、嗔恨、愚癡（直到）愚癡矇蔽了心，不知道佛性。
僧亮說，這是將最初的比喻合併在一起。僧宗說，這是合併了『那個地方有瘡』的比喻。『矇蔽了心』，是合併了『完全不知道寶珠在哪裡』的比喻。
就像那位力士，寶珠就在他的身體里（直到）更何況能夠知道有我的真性。
僧亮說，這是將第二個比喻合併在一起。僧宗說，修學無我的人，這是合併了『上面乃至於沒有去處』的比喻。不知道我的真性，更是合併了第二個比喻。不知道無我之處，還是在說偏執，所修習的空觀（Sunyata，佛教中關於空性的概念），不是從善友（Kalyanamitra，指引走向正道的良師益友）那裡學習得到的。
【English Translation】 English version: This is an explanation of the Dharmadhatu (Dharmadhatu, referring to the doctrine that all things are interconnected and perfectly harmonious). The face has two eyes, which are metaphors for the two wisdoms (二慧). Buddha-nature is contained within the scriptures, appearing clearly, just as a person with eyes sees the image in a mirror. Fa Yao said that merely understanding from words is not enough to immediately believe; only by obtaining a mirror of true understanding can one attain enlightenment. This understanding is obtained from the Buddha, just as a doctor holds a mirror. Sengzong said that this is the fifth metaphor. Even if a pearl is bright and transparent, it cannot be known if it is covered by skin; it must be illuminated by a clean mirror to be seen. This illustrates that using language to interpret the truth, the truth is revealed through language, just as a pearl appears in a mirror. Bao Liang said that the mirror is the Nirvana teaching (Nirvana, the ultimate goal of Buddhism, referring to the state of liberation from reincarnation). The face is a metaphor for the minds of sentient beings. Ming Jun believes that the mirror refers to this metaphor, and the face is a metaphor for faith. 'Reason' and 'understanding', on the left and right, are metaphors for the pearl. Even if Buddha-nature has not yet manifested in oneself, it can be obtained through faith and understanding. Since enlightenment is obtained through metaphor, it is like facing a bright mirror and clearly seeing the image. This metaphor was spoken by the Buddha, so it is said that the doctor holds the mirror.
After the strong man saw the pearl, he felt surprised and strange in his heart, and had strange thoughts.
Fa Yao said that those who receive teachings, upon hearing and seeing Buddha-nature, develop faith and understanding, realizing that there is this supreme truth within themselves, thus generating strange thoughts. Sengzong said that understanding arises unexpectedly, like being surprised. Because what is realized is very precious, strange thoughts arise.
Good man, all sentient beings are also like this (until) only Buddha-nature, sentient beings cannot see.
Sengzong said that this is merging the metaphor of losing understanding together.
Because of greed, lust, anger, and ignorance (until) ignorance obscures the mind, not knowing Buddha-nature.
Seng Liang said that this is merging the initial metaphor together. Sengzong said that this is merging the metaphor of 'there is a sore in that place'. 'Obscured mind' is merging the metaphor of 'completely not knowing where the pearl is'.
Just like that strong man, the pearl is in his body (until) let alone being able to know that I have true nature.
Seng Liang said that this is merging the second metaphor together. Sengzong said that those who practice non-self, this is merging the metaphor of 'above even there is no place to go'. Not knowing my true nature is even more merging the second metaphor. Not knowing the place of non-self is still talking about attachment, the emptiness contemplation (Sunyata, the concept of emptiness in Buddhism) that is practiced is not obtained from learning from a good friend (Kalyanamitra, a virtuous friend who guides one towards the right path).
。故非善解也。
善男子如來如是說諸眾生(至)如是無量不可思議。
案。僧亮曰。合第三譬也。僧宗曰。合第五執鏡譬也。
大般涅槃經集解卷第十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十九
雪山一味藥譬 釋佛性五陰中而無失壞 釋方等經如甘露毒藥 廣論三種三歸。一者階梯。二者一體。三者自身未來佛性
如來性品之第二
複次善男子譬如雪山。
案。道生曰。不從佛說而計者。乃更反成其惑也。僧亮曰。上已總答十一難。而佛性不壞。其義未顯。又前譬云。珠陷入體。似佛性可壞。今以此譬。明失解所由。佛性不可破壞也。雪山譬五陰身也。法瑤曰。譬眾生也。僧宗曰。前譬明起惑乖理。不得現用。此譬明若欲取者。有方則得。乖方則失也。雪山譬金剛。以下因地之神明也。
有一味藥名曰藥味其味極恬。
案。僧亮曰。藥譬佛性。甜譬常樂也。僧宗曰。見佛性者。治生死之病。譬之藥也。樂味者。味體非樂。能生人樂。佛性非樂。會之者出苦。故譬之樂味也。極甜者。甜味則為人所嗜。佛性之理。有識所甘。喻之甜味也。智秀曰。一味者。佛性之理。無生滅之異也。
在深叢
【現代漢語翻譯】 因此，這並非正確的理解。
善男子，如來是這樣描述眾生的（直到）這樣無量不可思議。
按：僧亮說，這合於第三個譬喻。僧宗說，這合於第五個執鏡譬喻。
大般涅槃經集解卷第十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第十九
雪山一味藥譬 釋佛性五陰中而無失壞 釋方等經如甘露毒藥 廣論三種三歸。一者階梯。二者一體。三者自身未來佛性
如來性品之第二
複次，善男子，譬如雪山。
按：道生說，不依據佛所說而妄加揣測，反而會加深迷惑。僧亮說，上面已經總括回答了十一個難題，但佛性不壞的道理尚未顯明。而且前面的譬喻說，寶珠陷入體內，似乎佛性是可以損壞的。現在用這個譬喻，說明理解錯誤的原因，佛性是不可破壞的。雪山譬喻五陰身。法瑤說，譬喻眾生。僧宗說，前面的譬喻說明生起迷惑是違背道理的，不能實際應用。這個譬喻說明如果想要獲取，有方法就可以得到，違背方法就會失去。雪山譬喻金剛，以下是因地（指修行初始階段）的神明。
有一種藥，名叫藥味，它的味道極其甘甜。
按：僧亮說，藥譬喻佛性，甘甜譬喻常樂。僧宗說，見到佛性的人，能治療生死之病，就像藥一樣。樂味，是指本體並非快樂，但能使人產生快樂。佛性本身並非快樂，但領會它的人可以脫離痛苦，所以用樂味來比喻。極其甘甜，是指甘甜的味道是人們所喜愛的，佛性的道理也是有識之士所喜好的，所以用甘甜的味道來比喻。智秀說，一味，是指佛性的道理，沒有生滅的差異。
在深叢
【English Translation】 Therefore, this is not a correct understanding.
Good man, the Tathagata (如來, another name for Buddha) thus describes all sentient beings (up to) such immeasurable and inconceivable states.
Note: Sengliang (僧亮, a monk's name) says, this corresponds to the third analogy. Sengzong (僧宗, a monk's name) says, this corresponds to the fifth analogy of holding a mirror.
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 18 Taishō Tripiṭaka, Volume 37, No. 1763, The Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 19
The Analogy of the One-Flavored Medicine of Snow Mountains: Explaining that the Buddha-nature is not lost or damaged within the Five Skandhas (五陰, the five aggregates of existence); Explaining the Vaipulya Sūtra (方等經, a class of Mahayana sutras) as being like sweet dew and poison; Extensive discussion on the Three Refuges (三歸, taking refuge in the Buddha, Dharma, and Sangha) in three aspects: 1. as a ladder, 2. as one body, 3. as one's own future Buddha-nature.
Chapter Two on the Nature of the Tathagata
Furthermore, good man, it is like a snow mountain.
Note: Daosheng (道生, a monk's name) says, those who speculate without relying on the Buddha's teachings will only deepen their confusion. Sengliang (僧亮, a monk's name) says, the above has generally answered the eleven difficulties, but the principle that the Buddha-nature is indestructible has not yet been clearly shown. Moreover, the previous analogy said that the pearl fell into the body, seemingly implying that the Buddha-nature could be damaged. Now, this analogy is used to explain the reason for misunderstanding, that the Buddha-nature is indestructible. The snow mountain is an analogy for the five skandhas (五陰, the five aggregates of existence). Fayao (法瑤, a monk's name) says, it is an analogy for sentient beings. Sengzong (僧宗, a monk's name) says, the previous analogy explained that arising delusion is against reason and cannot be practically applied. This analogy explains that if one wants to obtain it, there is a method to obtain it, and deviating from the method will result in loss. The snow mountain is an analogy for Vajra (金剛, diamond), and what follows refers to the deities of the causal ground (因地, the initial stage of practice).
There is a medicine called 'medicine flavor' (藥味), and its taste is extremely sweet.
Note: Sengliang (僧亮, a monk's name) says, the medicine is an analogy for the Buddha-nature, and the sweetness is an analogy for permanence and bliss. Sengzong (僧宗, a monk's name) says, those who see the Buddha-nature can cure the disease of birth and death, just like medicine. 'Pleasure flavor' (樂味) refers to the essence not being pleasure itself, but being able to generate pleasure in people. The Buddha-nature itself is not pleasure, but those who understand it can escape suffering, so it is likened to 'pleasure flavor'. 'Extremely sweet' (極甜) refers to the fact that sweet flavors are liked by people, and the principle of the Buddha-nature is also liked by those with knowledge, so it is likened to sweet flavor. Zhixiu (智秀, a monk's name) says, 'one flavor' (一味) refers to the principle of the Buddha-nature, which has no difference of arising and ceasing.
In the deep thickets
下人無能見。
案。僧亮曰。九住已下。不能得見也。法瑤曰。以煩惱䨱故。雖有佛性。眾生不見也。僧宗曰。無有十地慧目。所以不能見也。
有人聞香即知其地當有是藥。
案。道生曰。菩薩說無我之教。表如來真我。譬聞香也。僧亮曰。譬十地菩薩。聞佛說已。能見少分。明性理幽遠也。法瑤曰。行者聞說。知煩惱之下。有佛性也。僧宗曰。有謂得聞慧之解也。雖無十地慧眼能見。然信教生解。必知有也。智秀曰。譬過去佛始時微知。如彼聞香。知當有藥終能修行。得成佛果也。
過去世中有轉輪王(至)造作木筒以接是藥。
案。道生曰。往古諸佛。說無我法。無我之理。如彼木筒。有外無內也。僧亮曰。王譬佛也。唯佛能見能說者也。筒譬圓教也。法瑤曰。明過去佛教。唯復非一。皆表于性。如造木筒。以接藥也。僧宗曰。王通譬先佛。若近取者。則迦葉佛也。王欲求藥于山故。處處造筒。以接之也譬迦葉世尊。在凡夫之日。備修萬行。以求佛果也。寶亮曰。山譬五陰。筒譬經教。處處者。譬十二部也。明先佛欲于眾生五陰。得常我性故。說十二部經也。雖說無常。皆為得常。中道之理。故云以接是藥也。智秀曰。萬行如筒也。行由身起。譬處處造也。
是藥熟時。
【現代漢語翻譯】 現代漢語譯本： 下人無能得見（佛性）。
案：僧亮說：『九住以下的菩薩，不能得見（佛性）。』法瑤說：『因為有煩惱遮蔽的緣故，雖然有佛性，眾生也無法看見。』僧宗說：『沒有十地菩薩的智慧之眼，所以不能看見（佛性）。』
有人聞到香味，就知道那個地方應當有這種藥。
案：道生說：『菩薩宣說無我的教義，是爲了彰顯如來的真我，就像聞到香味一樣。』僧亮說：『譬如十地菩薩，聽聞佛陀的教誨后，能夠見到少許（佛性），說明佛性的道理深遠。』法瑤說：『修行者聽聞佛法后，知道在煩惱之下，有佛性存在。』僧宗說：『有，是指得到聞慧的理解。即使沒有十地菩薩的智慧之眼能夠看見（佛性），然而通過相信教義而產生理解，必定知道有佛性的存在。』智秀說：『譬如過去佛最初時稍微知道（佛性），就像聞到香味，知道應當有藥，最終能夠修行，成就佛果。』
過去世中，有轉輪王（統治世界的理想君主）…（到）…製造木筒來接這種藥。
案：道生說：『往昔的諸佛，宣說無我之法，無我的道理，就像那個木筒，有外表而無內在。』僧亮說：『轉輪王譬喻佛，只有佛才能看見和宣說（佛性）。木筒譬喻圓滿的教義。』法瑤說：『說明過去佛教，並非只有一種，都彰顯佛性，就像製造木筒來接藥一樣。』僧宗說：『轉輪王通常譬喻過去的佛，如果就近來說，就是迦葉佛（Kasyapa Buddha）。轉輪王想要在山中尋找藥，所以在各處製造木筒來接藥，譬喻迦葉世尊在還是凡夫的時候，修習各種善行，以求證佛果。』寶亮說：『山譬喻五陰（構成個體存在的五種要素），木筒譬喻經教，處處譬喻十二部經（佛教經文的十二種分類）。說明過去的佛想要在眾生的五陰中，得到常、我之性，所以宣說十二部經。雖然說無常，都是爲了得到常，中道的道理，所以說用來接這種藥。』智秀說：『萬行就像木筒。行為由身體而起，譬喻處處製造木筒。』
這種藥成熟的時候。
【English Translation】 English version: Inferior people are unable to see it (Buddha-nature).
Commentary: Monk Liang said, 'Those below the ninth stage of dwelling (Bodhisattvas below the ninth Bhumi) are unable to see it (Buddha-nature).' Fa Yao said, 'Because of the obstruction of afflictions, although sentient beings possess Buddha-nature, they cannot see it.' Monk Zong said, 'Without the wisdom-eye of the tenth Bhumi, one is unable to see it (Buddha-nature).'
If someone smells a fragrance, they know that there should be this medicine in that place.
Commentary: Dao Sheng said, 'Bodhisattvas expound the teaching of non-self (Anatta), to reveal the True Self of the Tathagata (Tathagata), like smelling a fragrance.' Monk Liang said, 'It is like a Bodhisattva of the tenth Bhumi, who, after hearing the Buddha's teachings, can see a small portion (of Buddha-nature), illustrating the profound and distant nature of the principle of Buddha-nature.' Fa Yao said, 'Practitioners, upon hearing the teachings, know that beneath afflictions, there is Buddha-nature.' Monk Zong said, 'Having means obtaining the understanding of learning-wisdom. Although one does not have the wisdom-eye of the tenth Bhumi to see (Buddha-nature), by believing in the teachings and generating understanding, one will surely know that it exists.' Zhi Xiu said, 'It is like the Buddhas of the past, who initially had a slight understanding (of Buddha-nature), like smelling a fragrance and knowing that there should be medicine, and eventually being able to cultivate and attain Buddhahood.'
In the past, there was a Chakravartin King (ideal universal ruler)...(to)...making wooden tubes to collect this medicine.
Commentary: Dao Sheng said, 'The Buddhas of the ancient past expounded the Dharma of non-self, the principle of non-self is like that wooden tube, having an exterior but no interior.' Monk Liang said, 'The King is a metaphor for the Buddha, only the Buddha can see and expound (Buddha-nature). The tube is a metaphor for the perfect teaching.' Fa Yao said, 'It illustrates that the Buddhas of the past were not of one kind, all revealing Buddha-nature, like making wooden tubes to collect medicine.' Monk Zong said, 'The King generally represents the Buddhas of the past, or, more specifically, Kasyapa Buddha. The King wanted to find medicine in the mountains, so he made tubes everywhere to collect it, which is a metaphor for Kasyapa Buddha cultivating all kinds of virtuous deeds when he was still a mortal, in order to seek Buddhahood.' Bao Liang said, 'The mountain is a metaphor for the five skandhas (the five aggregates that constitute individual existence), the tube is a metaphor for the scriptures, and everywhere is a metaphor for the twelve divisions of scriptures (twelve categories of Buddhist texts). It illustrates that the Buddhas of the past wanted to obtain the nature of permanence and self within the five skandhas of sentient beings, so they expounded the twelve divisions of scriptures. Although they spoke of impermanence, it was all in order to attain permanence, the principle of the Middle Way, hence the saying 'to collect this medicine'.' Zhi Xiu said, 'The myriad practices are like the tubes. Actions arise from the body, which is a metaphor for making tubes everywhere.'
When this medicine is ripe.
案。僧亮曰。聞說領解。無有差謬。以申眉間珠也。法瑤曰。佛性應流通之時。謂顯著為熟也。僧宗曰。因力滿足。如藥熟也。寶亮曰。謂成佛之時也。
從地流出。
案。法瑤曰。性顯著故。出乎煩惱之表也。僧宗曰。因滿果現。為佛眼所照也。寶亮曰。因果之理。不出于身外。而明五陰之中。即有者也。
集木筒中。
案。道生曰。常我之理。應萬行之時。義味悉在於經文矣。法瑤曰。佛性理味。備之經教為集也。僧宗曰。果來應因為集也。寶亮曰。顯在經教之中也。
其味真正。
案。僧宗曰。佛性之理。不與偽物同體也。寶亮曰。常理為圓教所詮。為真正也。
王既□已其後是藥(至)隨其流處有種種異。
案。道生曰。佛涅槃后。尋研經教。偏執其義。於一味之理。隨說成異。取義既偏。受身殊別也。僧亮曰。取解未純。佛滅法離。人生異解。起種種見。受果不同。以申失解之苦也。法瑤曰。佛涅槃后。各師偏見。故說佛性。種種不同。隨其偏執。則受身有殊。如藥流處有種種異。僧宗曰。佛性理一。以人執不同。遂有九十五種。既造邪因。受四惡果。如種種味也。
是藥真味停留在山猶如滿月。
案。道生曰。不以取之有偏。正
【現代漢語翻譯】 現代漢語譯本： 案。僧亮說：『聽聞領悟，沒有絲毫差錯，這是用以闡明眉間珠（urna）的道理。』法瑤說：『佛性應當流通顯現之時，是指顯著成熟的狀態。』僧宗說：『因的力量圓滿具足，就像藥物成熟一樣。』寶亮說：『是指成就佛果的時候。』
從地涌出。
案。法瑤說：『佛性顯著的緣故，超脫于煩惱的表層。』僧宗說：『因圓滿果顯現，被佛眼所照耀。』寶亮說：『因果的道理，不離自身之外，而是在五陰（skandha）之中，本來就存在的。』
聚集在木筒中。
案。道生說：『常我（nitya-atman）的道理，應和萬行（sarva-karmani）之時，義理滋味全部在於經文之中。』法瑤說：『佛性的道理和滋味，完備地存在於經教之中，這就是聚集。』僧宗說：『果報來應和因緣，這就是聚集。』寶亮說：『顯現在經教之中。』
它的味道真正。
案。僧宗說：『佛性的道理，不與虛偽之物同體。』寶亮說：『常恒不變的真理被圓滿的教義所詮釋，是真正的。』
國王已經…之後是藥（直到）隨著它流淌的地方有種種不同。
案。道生說：『佛陀涅槃（nirvana）之後，人們尋研經教，卻偏執于其中的意義，對於唯一的真理，隨著各自的說法而產生差異。由於理解的偏頗，所受的果報也各不相同。』僧亮說：『領悟理解不夠純粹，佛陀滅度后佛法離散，人們產生不同的理解，生起種種見解，所受的果報也不同，這是爲了闡明失去正確理解的痛苦。』法瑤說：『佛陀涅槃之後，人們各自遵循片面的見解，所以對佛性的說法，種種不同。隨著各自的偏執，所受的果報也有差別，就像藥物流淌的地方有種種不同。』僧宗說：『佛性的道理是唯一的，因為人們的執著不同，於是產生了九十五種外道。既然造作了邪惡的因，就要承受四惡道的果報，就像種種不同的味道一樣。』
這藥的真味停留在山上，猶如滿月。
案。道生說：『不因為人們理解的偏頗，正確的道理』
【English Translation】 English version: Commentary: Monk Liang said, 'Hearing and understanding without any error is to explain the principle of the urna (the jewel between the eyebrows).』 Fa Yao said, 『When Buddha-nature should flow and manifest, it refers to the state of being significantly mature.』 Monk Zong said, 『The power of the cause is fully complete, just like a medicine is ripe.』 Bao Liang said, 『It refers to the time of attaining Buddhahood.』
Flowing out from the earth.
Commentary: Fa Yao said, 『Because Buddha-nature is manifest, it transcends the surface of afflictions.』 Monk Zong said, 『When the cause is complete and the result appears, it is illuminated by the Buddha's eye.』 Bao Liang said, 『The principle of cause and effect is not outside oneself, but exists within the five skandhas (aggregates of existence).』
Collected in a wooden tube.
Commentary: Dao Sheng said, 『The principle of the eternal self (nitya-atman) corresponds to the time of all actions (sarva-karmani), and the meaning and flavor are all in the scriptures.』 Fa Yao said, 『The principle and flavor of Buddha-nature are fully contained in the scriptures, which is the collection.』 Monk Zong said, 『The result comes in response to the cause, which is the collection.』 Bao Liang said, 『It is manifested in the scriptures.』
Its taste is genuine.
Commentary: Monk Zong said, 『The principle of Buddha-nature is not of the same substance as false things.』 Bao Liang said, 『The eternal principle is explained by the perfect teaching, and it is genuine.』
The king already… after that is the medicine (until) wherever it flows, there are various differences.
Commentary: Dao Sheng said, 『After the Buddha's nirvana, people sought and studied the scriptures, but they were biased in their understanding of the meaning. Regarding the one true principle, differences arose according to their respective interpretations. Because of the biased understanding, the received karmic results are also different.』 Monk Liang said, 『The understanding is not pure, and after the Buddha's passing, the Dharma is scattered. People have different understandings, and various views arise, and the received karmic results are also different. This is to explain the suffering of losing the correct understanding.』 Fa Yao said, 『After the Buddha's nirvana, people followed their own biased views, so the explanations of Buddha-nature are various and different. According to their respective biases, the received karmic results are also different, just like the medicine has various differences wherever it flows.』 Monk Zong said, 『The principle of Buddha-nature is one, but because people's attachments are different, ninety-five kinds of heretical paths arose. Since they created evil causes, they will receive the karmic results of the four evil realms, just like various different tastes.』
The true taste of this medicine remains on the mountain, like a full moon.
Commentary: Dao Sheng said, 『Not because people's understanding is biased, the correct principle』
理遂壞。不以受身不同。使真我斷也。
凡人薄福雖以掘鑿加功苦至而不能得。
案。僧亮曰。雖生異見。不能毀真。聖與凡絕。常乃得顯。不壞義也。法瑤曰。見雖異涂。不變佛性。受身不同。佛性不改也。凡夫偏執。雖復竭思。終不能得見正理也。僧宗曰。不與偽雜。為真性也。必在於人。不可遷轉。如停留也。圓明不偏。事同月也。凡夫薄福。不能得者。無慧以自修。雖加苦行。如持牛戒。自餓等法。去理逾遠。若是伏欲。得無想定。及非想定。計為涅槃。亦為乖方。故言雖復加苦。不能見也。六卷云。理筒不深。言不發無漏也。
復有聖王出現於世以福因緣即得是藥真正之味。
案。僧亮曰。重證不壞之旨也。僧宗曰。即釋迦也。言前佛滅后。取之得方者。得也。但眾生薄福。求之乖術。直有違不違異。此理常然也。寶亮曰。后佛出世。即得如是中道之解也。
善男子如來秘藏其味亦爾(至)無明眾生不能得見。
案。僧亮曰。合初譬也。僧宗曰。合深叢下。無能見者也。
一味藥者譬如佛性(至)剎利婆羅門毗舍首陀。
案。僧亮曰。合第二譬也。僧宗曰。合種種味也。
佛性雄猛難可毀壞(至)一切無能毀壞燒滅。
案。僧亮曰。合第三
【現代漢語翻譯】 現代漢語譯本：真理最終會消逝，但不會因為接受不同的身體而導致真正的自我斷滅。
普通人如果福報淺薄，即使努力挖掘，歷經艱辛，也無法獲得（真理）。
案：僧亮說：『即使產生不同的見解，也不能毀壞真理。聖人與凡人截然不同，真常才能顯現，這是不壞的含義。』法瑤說：『見解即使道路不同，也不會改變佛性。接受的身體不同，佛性也不會改變。』凡夫偏執，即使竭盡思慮，最終也無法得見正確的道理。僧宗說：『不與虛偽混雜，才是真性。』真性必定存在於人，不可轉移，如同停留在此處一樣。圓滿光明而不偏頗，事理如同月亮一樣。凡夫福報淺薄，不能獲得真理，是因為沒有智慧來自我修行，即使增加苦行，如持牛戒、自餓等法，離真理越發遙遠。如果只是爲了降伏慾望，得到無想定及非想定，就以為是涅槃，也是背離正道。所以說即使增加苦行，也不能得見真理。六卷本《涅槃經》說：『道理淺顯而不深刻，言語不能引發無漏智慧。』
復有聖王出現於世，以福德因緣，就能立即獲得這種藥物真正的味道。
案：僧亮說：『再次證明不壞的宗旨。』僧宗說：『指釋迦牟尼佛。』意思是前佛滅度后，獲得這種藥物的方法，就能得到真理。只是眾生福報淺薄，求取的方法不正確。只有順應與不順應的區別，這個道理是永恒不變的。寶亮說：『後來的佛出世，就能立即獲得這種中道的理解。』
善男子，如來的秘密藏，它的味道也是如此（直到），無明的眾生不能得見。
案：僧亮說：『總結最初的比喻。』僧宗說：『總結在深叢之下，沒有人能夠看見。』
這唯一的藥物，譬如佛性（直到），剎帝利（武士）、婆羅門（祭司）、吠舍（商人）、首陀羅（奴隸）。
案：僧亮說：『總結第二個比喻。』僧宗說：『總結種種味道。』
佛性雄猛，難以毀壞（直到），一切都不能毀壞或燒滅。
案：僧亮說：『總結第三個比喻。』
【English Translation】 English version: The principle will eventually decay, but the true self will not be severed because of receiving different bodies.
Ordinary people, if they have shallow blessings, even if they work hard to dig and endure hardships, they will not be able to obtain (the truth).
Note: Monk Liang said: 'Even if different views arise, they cannot destroy the truth. The sage is completely different from the ordinary person, and only then can the eternal be revealed, which is the meaning of imperishability.' Fa Yao said: 'Even if the views are different paths, they will not change the Buddha-nature. The body received is different, but the Buddha-nature will not change.' Ordinary people are biased, and even if they exhaust their thoughts, they will not be able to see the correct principle in the end. Monk Zong said: 'Not mixed with falsehood is the true nature.' True nature must exist in people and cannot be transferred, just like staying here. Complete and bright without bias, the matter is like the moon. Ordinary people with shallow blessings cannot obtain the truth because they do not have the wisdom to cultivate themselves. Even if they increase ascetic practices, such as holding the cow precepts, self-starvation, and other methods, they will be farther and farther away from the truth. If it is only to subdue desires and obtain the state of non-thought and non-non-thought, and think it is Nirvana, it is also deviating from the right path. Therefore, it is said that even if you increase ascetic practices, you cannot see the truth. The six-volume Nirvana Sutra says: 'The principle is shallow and not profound, and words cannot trigger leakage-free wisdom.'
Again, a holy king appears in the world, and with the cause of blessings, he can immediately obtain the true taste of this medicine.
Note: Monk Liang said: 'Re-proving the purpose of imperishability.' Monk Zong said: 'Refers to Shakyamuni Buddha.' It means that after the previous Buddha passed away, obtaining the method of this medicine can obtain the truth. It's just that sentient beings have shallow blessings and the methods of seeking are incorrect. There is only the difference between conforming and not conforming, and this principle is eternal and unchanging. Bao Liang said: 'The later Buddha appeared in the world and can immediately obtain this understanding of the Middle Way.'
Good man, the secret treasure of the Tathagata, its taste is also like this (until), ignorant sentient beings cannot see it.
Note: Monk Liang said: 'Summarizing the initial metaphor.' Monk Zong said: 'Summarizing that under the deep bushes, no one can see it.'
This only medicine is like Buddha-nature (until), Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), Shudras (slaves).
Note: Monk Liang said: 'Summarizing the second metaphor.' Monk Zong said: 'Summarizing various tastes.'
Buddha-nature is fierce and difficult to destroy (until), everything cannot be destroyed or burned.
Note: Monk Liang said: 'Summarizing the third metaphor.'
譬也。僧宗曰。此語偏主第十一難。難云若斷身時。我亦隨斷。合答言。不離因地神明而有。故言有耳。豈可責令與陰為一。枝陰滅我斷也。寶亮曰。明正因之性。體性不可改變。故無能殺害者。生死血肉。是偏因所感。可得損傷。正因之性。天然非因所生。故不可壞。
雖不可壞然不可見(至)以是因緣無能殺者。
案。智秀曰。總結上也。
迦葉菩薩復白佛言(至)應當無有不善之業。
案。僧亮曰。承上語勢。有此問也。若性不可殺。似應殺生無罪也。僧宗曰。此難意。欲令解釋以不離故。言有耳。非為已有與陰一也。
佛告迦葉實有殺生(至)差別之相流轉生死。
案。道生曰。雖壞五陰。無損佛性。傷五陰故。名曰殺生。不可以佛性無損。謂無不善業也。僧亮曰。因不離果。故言住也。五陰相續。或天或人。人天陰異。此死彼生。故可壞也。皆求樂凈。此二不殊。故不可壞。佛以乳毒為譬也。僧宗曰。釋所以雖有殺生。而佛性無損也。何者。夫因果之道。義實相關。有因則有果。無因則無果。正以佛性。不離因地神明。故言住陰中耳。豈得責使已有一法。與陰為一。不可傷耶。所以有殺罪者。以五陰是有為相續之法。力為斷緣。具四因緣。故有殺罪。罪從斷陰邊生。
【現代漢語翻譯】 現代漢語譯本：譬如說。僧宗說：『這句話主要針對第十一難。難點在於如果斷絕身體時，我也隨之斷絕。』應該回答說：『不離因地的神明而存在，所以說有。』怎麼能責怪它與五陰為一呢？枝葉的陰影滅了，我（的佛性）也不會斷滅。寶亮說：『闡明正因的本性，體性不可改變，所以沒有能殺害它的。生死血肉，是偏因所感，可以被損傷。正因的本性，天然不是因所生，所以不可破壞。』
雖然不可破壞，但卻不可見（直到）因此因緣，沒有能殺害它的。
案：智秀說：『總結以上。』
迦葉菩薩又對佛說（直到）應當沒有不善的業。
案：僧亮說：『承接上面的語氣，才有此問。如果佛性不可殺，似乎應該殺生沒有罪。』僧宗說：『這個難點的意思是，想要解釋因為不離（五陰）的緣故，所以說有，並非因為已經有一法與五陰為一。』
佛告訴迦葉：『確實有殺生（直到）差別之相，流轉生死。』
案：道生說：『雖然破壞五陰，沒有損害佛性。因為傷害五陰的緣故，叫做殺生。不可以因為佛性沒有損害，就說沒有不善的業。』僧亮說：『因不離果，所以說住。五陰相續，或天或人，人天的五陰不同，此死彼生，所以可以破壞。都追求樂和凈，這兩點沒有不同，所以不可破壞。』佛用乳和毒來比喻。僧宗說：『解釋了為什麼雖然有殺生，而佛性沒有損害。為什麼呢？因為因果的道理，實際上是相關的。有因則有果，沒有因則沒有果。正是因為佛性，不離因地的神明，所以說住在五陰中罷了。怎麼能責怪它已經有一法，與五陰為一，不可損傷呢？所以有殺罪的原因是，因為五陰是有為相續的法，強行斷絕因緣，具備四種因緣，所以有殺罪。罪從斷絕五陰這邊產生。』
【English Translation】 English version: For example. Sengzong said, 'This statement mainly addresses the eleventh difficulty. The difficulty lies in, 'If the body is severed, I will also be severed along with it.' The appropriate response is, 'It exists without being separate from the deities of the causal ground, therefore it is said to exist.' How can one blame it for being one with the five skandhas (wuyin 五陰)? When the shadow of a branch disappears, I (my Buddha-nature) will not be severed.' Baoliang said, 'Clarifying the nature of the primary cause, the essence of the substance cannot be changed, therefore there is no one who can kill it. Birth, death, blood, and flesh are influenced by secondary causes and can be damaged. The nature of the primary cause is naturally not born from causes, therefore it cannot be destroyed.'
Although it cannot be destroyed, it is invisible (until) because of this condition, there is no one who can kill it.
Note: Zhixiu said, 'Summarizing the above.'
Kasyapa Bodhisattva (Jiaye Pusa 迦葉菩薩) then said to the Buddha (until) there should be no unwholesome karma.
Note: Sengliang said, 'Continuing the tone of the above, this question arises. If Buddha-nature (foxing 佛性) cannot be killed, it would seem that killing living beings is not a sin.' Sengzong said, 'The meaning of this difficulty is to explain that because it is not separate (from the five skandhas), it is said to exist, not because there is already a dharma (fa 法) that is one with the five skandhas.'
The Buddha told Kasyapa (Jiaye 迦葉), 'There is indeed killing of living beings (until) the characteristics of difference, transmigrate through birth and death.'
Note: Daosheng said, 'Although destroying the five skandhas, it does not harm the Buddha-nature. Because of harming the five skandhas, it is called killing living beings. One cannot say that there is no unwholesome karma because the Buddha-nature is not harmed.' Sengliang said, 'Cause is not separate from effect, therefore it is said to abide. The five skandhas continue, sometimes as gods, sometimes as humans. The five skandhas of humans and gods are different, this one dies and that one is born, therefore it can be destroyed. All seek joy and purity, these two are not different, therefore it cannot be destroyed.' The Buddha uses milk and poison as an analogy. Sengzong said, 'Explaining why, although there is killing of living beings, the Buddha-nature is not harmed. Why? Because the principle of cause and effect is actually related. If there is a cause, there is an effect; if there is no cause, there is no effect. It is precisely because the Buddha-nature is not separate from the deities of the causal ground that it is said to abide in the five skandhas. How can one blame it for already having a dharma that is one with the five skandhas and cannot be harmed? The reason why there is the sin of killing is because the five skandhas are conditioned and continuous dharmas. Forcibly severing the conditions, possessing the four conditions, therefore there is the sin of killing. The sin arises from severing the five skandhas.'
不可令陰斷。故性亦俱傷。性是常故。陰亦不可壞也。敬遺記曰。住五陰者。依於此身。修緣因之善也。神明為正因。有發生之義。今斷此相續。則資生之義廢矣。廢則取果之義賒。今以因中說果。故言住也。以斷五陰相續之義。隔善不生。故得殺罪。非是直以斷形質故。成殺罪也。是以供養闡提無福。殺亦無罪也。言得罪者。直以噁心得耳。非隔陰故也。寶亮曰。若論無常虛偽果報。彼生此死。豈當有罪。今得罪之緣。別有以也。若無噁心。及傷田者。都無有罪。下文曰。若殺蟻子。尚有罪報。殺一闡提。則無罪也。明知得殺罪者。一由噁心。二由傷田。彼人之善應相續生。斷其命故。不得相次而生。所以得罪。非直斷命。而招殃也。佛性住五陰中者。此舉緣因佛性也。夫行道成聖。因此陰身。既斷彼命已。善不得起也。欲談罪福之相應。就此義論矣。
非聖之人橫計於我(至)妄想之相無有真實。
案。僧亮曰。凡夫橫見。是五陰之因。因虛果偽。所以可壞也。
出世我相為名佛性如是計我是名最善。
案。道生曰。雖復受身萬端。而佛性常存。若能計此得者。實為善也。僧亮曰。佛從性起。性理不變。因實果真。所以不壞。
複次善男子譬如有人善知伏藏。
案。道生曰
【現代漢語翻譯】 現代漢語譯本 不可令五陰（色、受、想、行、識五種聚合）斷絕。因此，斷絕五陰也會傷害佛性。佛性是永恒不變的，所以五陰也不應該被破壞。敬遺記中說，安住於五陰，是依此身修習緣因之善。神明是正因，具有發生的作用。現在斷絕這種相續，那麼資生的意義就廢止了。廢止了，那麼取得果報的意義就遙遠了。現在以因中說果，所以說『住』。以斷絕五陰相續的意義，隔絕善法不生，所以會得到殺罪。不是直接因為斷絕形體，而構成殺罪。因此，供養一闡提（斷善根的人）沒有福報，殺一闡提也沒有罪。說得到罪，直接是因為噁心罷了，不是因為隔絕五陰的緣故。寶亮說，如果從無常虛偽的果報來說，此生彼死，怎麼會有罪呢？現在得到罪的因緣，另有原因。如果沒有噁心，以及傷害福田，都沒有罪。下文說，如果殺死螞蟻，尚且有罪報，殺死一闡提，則沒有罪。明顯知道得到殺罪的原因，一是由於噁心，二是由於傷害福田。那個人的善應相續而生，斷絕他的命，使他不得相次而生，所以得到罪。不是直接斷命，而招致災殃。佛性安住於五陰之中，這是指緣因佛性。修行成聖，依靠這個五陰之身。既然斷絕了他的命，善就不能生起。想要談論罪福的相應，就從這個意義上來說。
非聖之人橫計於我(至)妄想之相無有真實。
僧亮說，凡夫橫生妄見，是五陰之因。因為因是虛妄的，所以果也是虛偽的，因此可以被破壞。
出世我相為名佛性如是計我是名最善。
道生說，即使受身千變萬化，而佛性常存。如果能夠認識到這一點，實在是最好的。僧亮說，佛從佛性生起，佛性的道理不變。因為因是真實的，所以果也是真實的，因此不會被破壞。
複次善男子譬如有人善知伏藏。
道生說
【English Translation】 English version One should not allow the interruption of the five skandhas (form, feeling, perception, mental formations, and consciousness). Therefore, interrupting the five skandhas also harms the Buddha-nature. Because the Buddha-nature is constant, the five skandhas should not be destroyed either. The 'Jing Yi Ji' says that abiding in the five skandhas is relying on this body to cultivate the goodness of causal conditions. The spiritual intelligence is the direct cause, having the meaning of arising. Now, interrupting this continuity, the meaning of sustenance is abolished. If it is abolished, then the meaning of obtaining the result is distant. Now, speaking of the result within the cause, hence the word 'abiding'. By interrupting the meaning of the continuity of the five skandhas, good is blocked from arising, so one incurs the sin of killing. It is not directly because of severing the physical form that the sin of killing is constituted. Therefore, making offerings to an icchantika (one who has severed their roots of goodness) has no merit, and killing an icchantika has no sin. Saying that one incurs sin is directly because of the evil mind, not because of severing the skandhas. Bao Liang said, if discussing impermanent and false retribution, this life and that death, how could there be sin? Now, the cause of incurring sin has another reason. If there is no evil mind and no harm to the field of merit, there is no sin at all. The following text says, if one kills an ant, there is still karmic retribution, but killing an icchantika has no sin. It is clear that the reason for incurring the sin of killing is firstly due to the evil mind, and secondly due to harming the field of merit. That person's good should arise continuously, but severing their life prevents them from arising in succession, so one incurs sin. It is not directly severing life that invites disaster. The Buddha-nature abiding in the five skandhas refers to the causal Buddha-nature. Cultivating the path to become a sage relies on this body of the five skandhas. Since one has severed their life, good cannot arise. If one wants to discuss the correspondence of sin and merit, it is discussed from this meaning.
'Non-sages wrongly calculate about the self (to) the appearance of delusion has no reality.'
Sengliang said, ordinary people's false views are the cause of the five skandhas. Because the cause is false, the result is also false, therefore it can be destroyed.
The self-image beyond the world is named Buddha-nature, such calculation of the self is named the most excellent.
Daosheng said, even if one receives bodies in myriad forms, the Buddha-nature always exists. If one can recognize this, it is truly the best. Sengliang said, the Buddha arises from the Buddha-nature, and the principle of the Buddha-nature does not change. Because the cause is real, the result is also real, therefore it cannot be destroyed.
Furthermore, good man, for example, there is someone who is skilled in knowing hidden treasures.
Daosheng said
。譬橫計於我。自以為善知也。寶亮曰。菩薩知此圓理。隱眾惑之下。如伏藏也。
即取利钁。
案。道生曰。以邪智。破柝諸陰也。僧宗曰。謂智力也。寶亮曰。修萬行也。
掘地直下。
案。僧亮曰。菩薩以智慧力。斷煩惱也。寶亮曰。觀五陰也。
磐石沙礫直過無難。
案。僧宗曰。所受陰果。皆是慧之所除也。寶亮曰。謂斷煩惱也。
唯至金剛不能穿徹夫金剛者所有刀斧不能破壞。
案。道生曰。佛性不為邪見所穿掘也。僧宗曰。譬佛性也。
善男子眾生佛性亦復如是(至)是不可思議也。
案。僧宗曰。今譬明佛性不可壞也。
善男子方等經者猶如甘露亦如毒藥。
案。道生曰。經教雖以悟物。要當從之者悟也。是以于悟者。為甘露。乖之者。為毒藥也。
迦葉菩薩復白佛言(至)譬如甘露亦如毒藥。
案。僧亮曰。請廣其義也。
佛言善男子汝今欲知如來秘藏真實義不。
案。僧亮曰。語寄迦葉。以誡眾也。
迦葉白言我今實欲得知如來秘藏之義。
案。僧亮曰。已說我者。即是佛性。自身有之。便應自歸身中三寶。必得常樂。成善業之義也。僧宗曰。第二段也。相生明性。有而是常
【現代漢語翻譯】 現代漢語譯本：譬如有人橫向地看待『我』（ego），自認為很瞭解。寶亮說：菩薩瞭解這種圓融的道理，隱藏在眾生的迷惑之下，就像埋藏的寶藏一樣。 接著拿起鋒利的鋤頭。 道生解釋說：用邪惡的智慧，破除分析各種蘊（skandha）。僧宗說：指智慧的力量。寶亮說：修行各種善行。 向下挖掘。 僧亮解釋說：菩薩用智慧的力量，斷除煩惱。寶亮說：觀察五蘊（five aggregates）。 即使是堅硬的巖石和沙礫也能直接穿過，沒有困難。 僧宗解釋說：所承受的蘊的果報，都是智慧所能去除的。寶亮說：指斷除煩惱。 唯獨到了金剛（vajra，金剛石，比喻堅不可摧的佛性）就無法穿透了。金剛是任何刀斧都無法破壞的。 道生解釋說：佛性（Buddha-nature）不會被邪見所穿透。僧宗說：比喻佛性。 善男子，眾生的佛性也是如此（直到）這是不可思議的。 僧宗解釋說：現在用比喻來說明佛性是不可摧毀的。 善男子，《方等經》（Vaipulya Sutra，大乘經典）就像甘露，也像毒藥。 道生解釋說：經教雖然用來啓發眾生，但關鍵在於學習的人是否能領悟。因此，對於能領悟的人來說，它是甘露；對於違背它的人來說，它是毒藥。 迦葉菩薩（Kasyapa Bodhisattva）再次對佛說（直到）譬如甘露，也像毒藥。 僧亮解釋說：請求進一步闡述這個道理。 佛說：善男子，你想知道如來（Tathagata，如來）秘藏的真實含義嗎？ 僧亮解釋說：這是對迦葉說的，用來告誡大眾。 迦葉說：我現在確實想知道如來秘藏的含義。 僧亮解釋說：已經說了『我』，就是佛性。自身擁有佛性，就應該歸依自身中的三寶（Three Jewels），必定能得到常樂，成就善業的意義。僧宗說：這是第二段。通過相生來闡明佛性，是真實存在的，而且是永恒的。
【English Translation】 English version: For example, someone measures 'I' (ego) horizontally, presuming to know well. BaoLiang said: Bodhisattvas understand this perfect principle, hidden beneath the delusions of beings, like a buried treasure. Then take up a sharp hoe. DaoSheng explained: Use perverse wisdom to break down and analyze the various skandhas (aggregates). SengZong said: Refers to the power of wisdom. BaoLiang said: Cultivating all kinds of good deeds. Dig straight down. SengLiang explained: Bodhisattvas use the power of wisdom to cut off afflictions. BaoLiang said: Observing the five aggregates (skandhas). Even hard rocks and gravel can be passed through directly without difficulty. SengZong explained: The karmic results of the skandhas received are all removed by wisdom. BaoLiang said: Refers to cutting off afflictions. Only when reaching vajra (diamond, metaphor for indestructible Buddha-nature) is it impossible to penetrate. Vajra cannot be destroyed by any knives or axes. DaoSheng explained: Buddha-nature (Buddha-nature) is not penetrated by perverse views. SengZong said: A metaphor for Buddha-nature. Good man, the Buddha-nature of sentient beings is also like this (until) this is inconceivable. SengZong explained: Now using a metaphor to illustrate that Buddha-nature is indestructible. Good man, the Vaipulya Sutra (Vaipulya Sutra, Mahayana scripture) is like nectar and also like poison. DaoSheng explained: Although the scriptures are used to enlighten beings, the key is whether the learner can comprehend. Therefore, for those who can comprehend, it is nectar; for those who go against it, it is poison. Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha again (until) like nectar, also like poison. SengLiang explained: Requesting further elaboration on this principle. The Buddha said: Good man, do you want to know the true meaning of the Tathagata's (Tathagata) secret treasure? SengLiang explained: This is said to Kasyapa, to admonish the assembly. Kasyapa said: I truly want to know the meaning of the Tathagata's secret treasure now. SengLiang explained: Having said 'I', it is Buddha-nature. If one possesses Buddha-nature, one should take refuge in the Three Jewels (Three Jewels) within oneself, and one will surely obtain lasting joy and accomplish the meaning of good deeds. SengZong said: This is the second section. Explaining Buddha-nature through interdependence, it is real and eternal.
。乖則為隱。長處生死不違。則顯永升常樂。斯則起信之所由。事在於此經。若欲求詮以入理者。豈不得於常住方等。深生信哉。前唱善業。已啟其萌。今勸深信長於前解也。寶亮曰。第二段也。勸信一體三歸也。又開為十章。第一將說三歸。先勸虛壞。若執著者。則乖法相矣。第二明若從四時之教修學。而來聞今所說。成忘懷之人也。第三將說此理。故勸勵時眾。應效此人。而用心也。第四正說三歸。第五明時眾。於此極說之理。未能即信。故迦葉還請也。第六佛還更說如此三歸差別之相。第七迦葉領解未來一體三歸。第八還勸行人。令此時眾。發於大志。第九迦葉自勸行人。發跡而行。第十佛還贊成所說之理也。甘露譬常住理。若作不有不無。虛心而緣。即成甘露。若介然有存。是即斷常。既不稱乎。中道即於此人。而成毒也。此中有四翻。第一佛唱此旨。第二迦葉求解釋。第三佛還更問審聞不。第四迦葉重請也。智秀曰。第二段也。上明佛性即我。此既不有善業得與。與善之始。莫過歸信。故此一章。先勸依自身常住三寶也。開為七章。第一約人。以褒貶于經。第二正勸。依自身如來之藏。第三說其不解。請求重釋。第四佛為廣說。酬其請意。第五迦葉領解。以立雙歸。第六佛即述其今解。戒其先非。第七迦葉
發跡以遣疑。訖不生亦不死也。
爾時世尊而說偈言(至)或有服甘露壽命得長存。
案。僧亮曰。此明修不得時也。如昔鹿園拘倫聞之。反增常見。夭慧命也。今日修之。則得法身也。法瑤曰。此偈明俱尋常典。得旨則命長。失旨則早夭也。僧宗曰。若依教信行。則得不死。如彼甘露。若違則失旨。成毒藥也。師說不同。解釋亦異。自有一釋云。即以圓教之性。為毒藥也。此則不然。非唯勸信義失。乃有貶經之過也。此中先舉外譬。欲顯明經性非是毒也。如世甘露。本非毒藥。直以人不能消。義稱為毒耳。將明圓教。于倒解者。則傷夭而失。非經也。智秀曰。將欲顯理。先約愚智。褒貶經文。初一行半偈。先出服行之人。有能不能。次一行。顯出藥體。次四行。重舉譬也。明藥雖是一。而有兩異。正由愚智二人。得或成毒成藥之義也。直言甘露。未知其旨。次後一行。正釋其義。明令人成佛永畢不死之旨也。慧誕曰。將欲勸人見性。以成善業。故先明經旨也。何者。常住之義。永盡生死。其猶甘露。以傷謗法四品。或人義如毒藥。若能深識二義。即三歸業成。如服甘露而長生。飲毒藥而不死也。若不識者。三歸不成。如服二藥。而致終也。
或有服毒生有緣服毒死。
案。僧亮曰。譬無常
【現代漢語翻譯】 發跡以遣疑。最終達到不生不死的境界。
當時世尊以偈語說道（至）：『或者有人服用甘露，壽命得以長存。』
僧亮注曰：這說明修行不得其時。如同昔日鹿園的拘倫聽聞佛法，反而增長了常見（錯誤的知見），夭折了慧命。今日如果修行，就能得到法身。法瑤說：這首偈語說明共同遵循常理，領悟旨意就能長壽，失去旨意就會早夭。僧宗說：如果依照教義信奉修行，就能得到不死，如同那甘露；如果違背教義，就會失去旨意，變成毒藥。各位法師的說法不同，解釋也各異。有一種解釋說：就是以圓教的本性作為毒藥。這種說法不對。不僅勸人信奉的意義喪失，而且還有貶低佛經的過失。這裡先舉外在的比喻，想要顯明佛經的本性不是毒藥。如同世間的甘露，本來不是毒藥，只是因為人不能消化，才被稱作毒藥。將要說明圓教，對於顛倒理解的人來說，就會受到傷害而夭折，這不是佛經的過錯。智秀說：將要顯明真理，先從愚笨和智慧的角度，褒揚和貶低經文。最初一行半偈語，先說服用甘露修行的人，有能與不能。接下來一行，顯出藥的本體。再接下來四行，重複舉例說明。說明藥雖然是一種，卻有兩種不同的結果，正是由於愚笨和智慧兩種人，得到它或者成為毒藥或者成為良藥的道理。直接說甘露，還不知道它的旨意。接下來一行，正是解釋它的意義，說明令人成佛，永遠達到不死的旨意。慧誕說：將要勸人明心見性，成就善業，所以先說明經文的旨意。什麼是常住的意義？就是永遠斷絕生死。這就像甘露，對於傷害、誹謗佛法的四種品類的人來說，或者有人認為像毒藥。如果能夠深刻認識這兩種意義，那麼三歸的善業就能成就，如同服用甘露而長生，飲用毒藥而不死。如果不認識這兩種意義，那麼三歸就不能成就，如同服用兩種藥，最終導致死亡。
『或者有人服用毒藥而生，有人因為有緣服用毒藥而死。』
僧亮注曰：比喻無常。
【English Translation】 Eradicate doubts by initiating practice, ultimately reaching a state of neither birth nor death.
At that time, the World Honored One spoke in verse (to): 'Some who take ambrosia may have their lives prolonged.'
Commentary by Monk Liang: This illustrates that cultivation is not timely. Like Kulun in the Deer Park in the past, upon hearing the Dharma, he instead increased his attachment to the 'common view' (a mistaken view), and his wisdom-life was cut short. If one cultivates today, one can attain the Dharma-body. Fa Yao said: This verse explains that following common principles, understanding the meaning leads to longevity, while losing the meaning leads to premature death. Monk Zong said: If one believes and practices according to the teachings, one can attain immortality, like that ambrosia; if one violates the teachings, one will lose the meaning and it will become poison. The masters' interpretations differ. One interpretation says: It is taking the nature of the perfect teaching as poison. This is not correct. Not only is the meaning of encouraging faith lost, but there is also the fault of belittling the scriptures. Here, an external analogy is first given to clarify that the nature of the scriptures is not poison. Like ambrosia in the world, it is not inherently poisonous, but it is called poison because people cannot digest it. It will be clear that the perfect teaching, for those who understand it perversely, will be harmed and die prematurely, but this is not the fault of the scriptures. Zhi Xiu said: To reveal the truth, first consider foolishness and wisdom, praising and criticizing the scriptures. The first one and a half verses first describe those who take ambrosia and practice, some are able and some are not. The next verse reveals the substance of the medicine. The next four verses repeat the analogy. It explains that although the medicine is one, there are two different results, precisely because of the two types of people, foolish and wise, who attain it and it becomes either poison or medicine. Directly saying ambrosia, one does not yet know its meaning. The next verse precisely explains its meaning, clarifying the meaning of enabling people to become Buddhas and eternally attain immortality. Hui Dan said: To encourage people to see their nature and accomplish good deeds, first clarify the meaning of the scriptures. What is the meaning of permanence? It is to forever cut off birth and death. This is like ambrosia, for those who harm and slander the Dharma in the four categories of people, some may consider it like poison. If one can deeply recognize these two meanings, then the good karma of the Three Refuges can be accomplished, like taking ambrosia and living long, drinking poison and not dying. If one does not recognize these two meanings, then the Three Refuges cannot be accomplished, like taking two medicines, ultimately leading to death.
'Some may live by taking poison, some may die by taking poison due to conditions.'
Commentary by Monk Liang: An analogy for impermanence.
之三寶也。昔日歸依。於此則得慧命。今若歸者。謗佛法僧。慧命斷也。此偈明俱尋無常之教。若得旨則慧命生。失旨則慧命斷也。又一義。大乘常典。于智者為甘露。于愚者為毒藥。愚者服智者之甘露。而早夭。智者服愚者之毒藥。則長生也。僧宗曰。向舉譬以明圓教。今舉毒譬以顯偏教。將明教性是不了。生人倒見。毒義明矣。乃可依經斷結。別是一用。所言是毒。不在此也。寶亮曰。更顯方等成毒不成之意也。有四品人。謂兩師各教二弟子。何者。或服甘露傷命。此第一人。雖復咨受善師之法。不能忘懷取旨。若於此人。則成毒也。或服甘露。得長存者。此第二人。稱師所教。而得旨故。成甘露也。或有服毒生者。此第三人。雖從不善執相之師受學。而能稱理虛解。故雖是毒而不死也。或緣服毒死者。此第四人。已從不善師學。復不忘懷。齊言取故。謂服毒而死。
無礙智甘露所謂大乘典如是大乘典亦名雜毒藥。
案。僧宗曰。前舉譬。此合譬也。亦名毒藥者。於人不消。亦有毒義。能服行者。念由於信。勸信明矣。智秀曰。顯出藥體也。
如蘇醍醐等及以諸石蜜(至)服之則成毒。
案。僧宗曰。前舉甘露。其旨略顯。更引美譬。彰其非毒。下明愚智兩人。其義頓曉也。寶亮曰。有
【現代漢語翻譯】 現代漢語譯本： 這是指三寶（Buddha, Dharma, Sangha，佛、法、僧）。過去皈依三寶，就能從中獲得慧命（wisdom-life，智慧的生命）。現在如果皈依，卻誹謗佛、法、僧，慧命就會斷絕。這首偈語闡明了共同尋求無常的教義。如果領會了其中的旨意，慧命就會產生；如果錯失了旨意，慧命就會斷絕。還有另一種解釋：大乘（Mahayana，佛教宗派之一）的經典，對於有智慧的人來說是甘露（nectar，比喻美好的事物），對於愚笨的人來說是毒藥。愚笨的人服用智者的甘露，反而會早夭；有智慧的人服用愚者的毒藥，反而會長生。僧宗（Sengzong，人名）說：前面舉的譬喻是爲了闡明圓教（perfect teaching，圓滿的教義），現在舉毒藥的譬喻是爲了彰顯偏教（partial teaching，不圓滿的教義）。將要說明教義的性質是不徹底的，產生人的顛倒見解，毒藥的含義就明顯了。乃至於可以依據經典斷除煩惱，這是另一種用法。所說的毒藥，不在此處。寶亮（Baoliang，人名）說：更進一步闡明方等（Vaipulya，大乘經典）成為毒藥或不成毒藥的含義。有四種人，就是兩位老師各自教導兩位弟子。哪四種呢？有的人服用甘露反而傷了性命，這是第一種人。雖然接受了善知識的教法，卻不能忘懷自己的執取，對於這種人來說，甘露就成了毒藥。有的人服用甘露，能夠長存，這是第二種人。稱合老師所教導的，並且領會了其中的旨意，所以甘露就成了甘露。有的人服用毒藥反而生存，這是第三種人。雖然跟隨不善的、執著于表相的老師學習，卻能夠符合道理地虛空理解，所以即使是毒藥也不會死。有的人因為服用毒藥而死，這是第四種人。已經跟隨不善的老師學習，又不能忘懷自己的執取，完全按照字面意思去理解，所以說是服用毒藥而死。
無礙智甘露，所說的大乘經典就是這樣。這樣的大乘經典，也叫做雜毒藥。
僧宗說：前面是舉譬喻，這裡是合譬喻。也叫做毒藥，對於不能消化的人來說，也有毒藥的含義。能夠服用並實踐的人，信念來自於信心，勸人相信的道理就明顯了。智秀（Zhixiu，人名）說：顯現出藥的本體。
就像酥油、醍醐（clarified butter，提煉過的乳酪）等以及各種石蜜（rock candy，冰糖）……服用它們就會變成毒藥。
僧宗說：前面舉了甘露的例子，其中的旨意已經大致顯現。再引用美好的譬喻，彰顯它並非毒藥。下面說明愚笨和智慧兩種人，其中的含義立刻就明白了。寶亮說：有 English version: These refer to the Three Jewels (Buddha, Dharma, Sangha). In the past, by taking refuge in the Three Jewels, one could obtain wisdom-life. Now, if one takes refuge but slanders the Buddha, Dharma, and Sangha, the wisdom-life will be cut off. This verse clarifies the teaching of jointly seeking impermanence. If one grasps the meaning, wisdom-life will arise; if one misses the meaning, wisdom-life will be cut off. There is another explanation: the Mahayana scriptures are nectar for the wise and poison for the foolish. The foolish, taking the nectar of the wise, will die young; the wise, taking the poison of the foolish, will live long. Sengzong said: The previous analogy was to clarify the perfect teaching; now the analogy of poison is to highlight the partial teaching. It will be explained that the nature of the teaching is incomplete, producing inverted views in people, and the meaning of poison is clear. One can then rely on the scriptures to cut off afflictions; this is another usage. The poison referred to is not in this context. Baoliang said: It further clarifies the meaning of Vaipulya becoming poison or not becoming poison. There are four types of people, namely, two teachers each teaching two disciples. Which four? Some take nectar and harm their lives; this is the first type of person. Although they receive the teachings of a good teacher, they cannot forget their own attachments; for such a person, nectar becomes poison. Some take nectar and are able to live long; this is the second type of person. They conform to what the teacher teaches and grasp the meaning, so nectar becomes nectar. Some take poison and survive; this is the third type of person. Although they learn from an unwholesome teacher who clings to appearances, they are able to understand in accordance with reason and emptiness, so even though it is poison, they do not die. Some die from taking poison; this is the fourth type of person. They have already learned from an unwholesome teacher and cannot forget their own attachments, understanding completely according to the literal meaning, so it is said that they die from taking poison.
The nectar of unobstructed wisdom, the so-called Mahayana scriptures, is like this. Such Mahayana scriptures are also called mixed poison.
Sengzong said: The previous was an analogy, this is a combination of analogies. Also called poison, for those who cannot digest it, it also has the meaning of poison. Those who can take and practice it, their faith comes from belief, and the principle of encouraging belief is clear. Zhixiu said: It reveals the substance of the medicine.
Like ghee, clarified butter, and various rock candies... taking them will become poison.
Sengzong said: The previous example of nectar has already roughly revealed the meaning. Further citing beautiful analogies highlights that it is not poison. The following explains the two types of people, foolish and wise, and the meaning is immediately understood. Baoliang said: There are
【English Translation】 English version: These refer to the Three Jewels (Buddha, Dharma, Sangha). In the past, by taking refuge in the Three Jewels, one could obtain wisdom-life. Now, if one takes refuge but slanders the Buddha, Dharma, and Sangha, the wisdom-life will be cut off. This verse clarifies the teaching of jointly seeking impermanence. If one grasps the meaning, wisdom-life will arise; if one misses the meaning, wisdom-life will be cut off. There is another explanation: the Mahayana scriptures are nectar for the wise and poison for the foolish. The foolish, taking the nectar of the wise, will die young; the wise, taking the poison of the foolish, will live long. Sengzong (person's name) said: The previous analogy was to clarify the perfect teaching; now the analogy of poison is to highlight the partial teaching. It will be explained that the nature of the teaching is incomplete, producing inverted views in people, and the meaning of poison is clear. One can then rely on the scriptures to cut off afflictions; this is another usage. The poison referred to is not in this context. Baoliang (person's name) said: It further clarifies the meaning of Vaipulya (Mahayana scriptures) becoming poison or not becoming poison. There are four types of people, namely, two teachers each teaching two disciples. Which four? Some take nectar and harm their lives; this is the first type of person. Although they receive the teachings of a good teacher, they cannot forget their own attachments; for such a person, nectar becomes poison. Some take nectar and are able to live long; this is the second type of person. They conform to what the teacher teaches and grasp the meaning, so nectar becomes nectar. Some take poison and survive; this is the third type of person. Although they learn from an unwholesome teacher who clings to appearances, they are able to understand in accordance with reason and emptiness, so even though it is poison, they do not die. Some die from taking poison; this is the fourth type of person. They have already learned from an unwholesome teacher and cannot forget their own attachments, understanding completely according to the literal meaning, so it is said that they die from taking poison.
The nectar of unobstructed wisdom, the so-called Mahayana scriptures, is like this. Such Mahayana scriptures are also called mixed poison.
Sengzong said: The previous was an analogy, this is a combination of analogies. Also called poison, for those who cannot digest it, it also has the meaning of poison. Those who can take and practice it, their faith comes from belief, and the principle of encouraging belief is clear. Zhixiu (person's name) said: It reveals the substance of the medicine.
Like ghee, clarified butter, and various rock candies... taking them will become poison.
Sengzong said: The previous example of nectar has already roughly revealed the meaning. Further citing beautiful analogies highlights that it is not poison. The following explains the two types of people, foolish and wise, and the meaning is immediately understood. Baoliang said: There are
識甘露者。未幾復引五味喻也。智秀曰。此下四行。第三意重舉譬者。顯藥體是一。而隨愚智為二也。
聲聞及緣覺大乘為甘露(至)成人中象王。
案。僧亮曰。邪我已斷。應知真我是甘露也。僧宗曰。向舉愚智。未有所蠲。事須分別。今言二乘聖人。若聞圓教。必能服行。此人為甘露也。故知凡夫不能信行。皆為毒藥矣。寶亮曰。第二齣成甘露之人也。明昔三乘。於今聞說一體三歸。盡成甘露之用也。如是勸進者。明依大乘。而修行者。成人中象王也。
眾生知佛性猶如迦葉等無上甘露味不生亦不死。
案。僧亮曰。釋成甘露也。以迦葉所知。與眾生作法。舉所知之事。即不生不死也。寶亮曰。第三戒勸也。明迦葉已知。若眾生能如迦葉者。必得不生不死之果也。智秀曰。第四釋義也。明所以令人成佛者。以永畢不生不死故也。
迦葉汝今當善分別三歸如是三歸性則是我之性。
案。僧亮曰。自在者。是我義。無師自悟者。是覺義。無有非法。是法義。眾法和合。是僧義。此四者。體一而名異也。僧宗曰。第三段也。上雖勸信。要令安心有所。故勸分別善識真偽。舍昔偽三。憑今真一也。此則域情無謬。發軫則趣之要道也。就此辯三歸中。可有五章差別也。第一以三偈半。
【現代漢語翻譯】 現代漢語譯本：
認識甘露的人。不久又引用五味的譬喻。智秀說：『以下四行，第三個意思是再次舉出譬喻，顯示藥的本體是一樣的，但隨著愚笨和智慧而有所不同。』 聲聞（Śrāvakayāna，聽聞佛法而修行的弟子）及緣覺（Pratyekabuddha，獨自悟道的修行者）、大乘（Mahāyāna，普度眾生之法）為甘露（直到）成為人中的象王。 僧亮說：『邪見和自我已經斷除，應當知道真正的我是甘露。』僧宗說：『之前舉了愚笨和智慧的例子，但沒有明確區分。現在需要分別說明。如今說二乘（Śrāvakayāna 和 Pratyekabuddha）聖人，如果聽聞圓滿的教義，必定能夠信受奉行。這樣的人就是甘露。因此可知凡夫不能信受奉行，都是毒藥。』寶亮說：『第二段是說明成為甘露的人。說明過去的三乘（Śrāvakayāna、Pratyekabuddha 和菩薩乘），如今聽聞一體三歸，都成為甘露的作用。』像這樣勸勉進修的人，說明依循大乘而修行的人，能成為人中的象王。 眾生知道佛性猶如迦葉（Kāśyapa，佛陀的弟子）等同於無上的甘露味，不生也不死。 僧亮說：『這是解釋成為甘露的原因。因為迦葉所知曉的，與眾生作為法則，舉出所知曉的事，就是不生不死。』寶亮說：『第三段是戒律和勸勉。說明迦葉已經知曉，如果眾生能像迦葉一樣，必定能得到不生不死的果報。』智秀說：『第四段是解釋意義。說明之所以能令人成佛，是因為永遠終結不生不死。』 迦葉（Kāśyapa），你現在應當好好分別三歸（皈依佛、皈依法、皈依僧），這樣的三歸的自性就是我的自性。 僧亮說：『自在，是我的意義。無師自悟，是覺悟的意義。沒有非法，是法的意義。眾法和合，是僧的意義。這四者，本體是一個，而名稱不同。』僧宗說：『第三段。上面雖然勸人相信，但要讓人安心有所依靠，所以勸人分別善於識別真偽，捨棄過去的虛假三歸，依靠現在的真實唯一。這樣就不會有情識上的謬誤，出發就能走向正確的道路。』就此辯論三歸中，可以有五個章節的差別。第一部分用三個半偈。
【English Translation】 English version:
He who recognizes amrita (nectar of immortality). Before long, he again uses the metaphor of the five flavors. Zhixiu said: 'The following four lines, the third meaning is to repeat the metaphor, showing that the essence of the medicine is one, but it differs according to foolishness and wisdom.' Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddha (Solitary Buddhas), Mahāyāna (Great Vehicle) are amrita (until) becoming the elephant king among men. Sengliang said: 'False self and ego have been cut off, one should know that the true self is amrita.' Sengzong said: 'Previously, the examples of foolishness and wisdom were given, but there was no clear distinction. Now it is necessary to explain separately. Now it is said that the saints of the Two Vehicles (Śrāvakayāna and Pratyekabuddha), if they hear the perfect teaching, will surely be able to accept and practice it. Such people are amrita. Therefore, it can be known that ordinary people who cannot accept and practice are all poison.' Baoliang said: 'The second paragraph explains the person who becomes amrita. It explains that the three vehicles (Śrāvakayāna, Pratyekabuddha, and Bodhisattva Vehicle) of the past, now hearing the One Body Three Refuges, all become the function of amrita.' Those who are encouraged to advance in this way, explain that those who practice according to Mahāyāna can become the elephant king among men. Sentient beings know that Buddha-nature is like Kāśyapa (one of the Buddha's principal disciples) and is the supreme flavor of amrita, neither born nor dying. Sengliang said: 'This explains the reason for becoming amrita. Because what Kāśyapa knows, and sentient beings act as the law, citing what is known, is neither born nor dying.' Baoliang said: 'The third paragraph is precepts and exhortations. It explains that Kāśyapa already knows, if sentient beings can be like Kāśyapa, they will surely obtain the fruit of neither birth nor death.' Zhixiu said: 'The fourth paragraph explains the meaning. It explains that the reason why people can become Buddhas is because they eternally end neither birth nor death.' Kāśyapa, you should now carefully distinguish the Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha), the nature of these Three Refuges is my nature. Sengliang said: 'Freedom is the meaning of self. Self-awakening without a teacher is the meaning of enlightenment. There is no non-dharma, which is the meaning of Dharma. The harmony of all dharmas is the meaning of Sangha. These four, the essence is one, but the names are different.' Sengzong said: 'The third paragraph. Although it is advised to believe above, it is necessary to make people feel at ease and have something to rely on, so it is advised to distinguish and be good at identifying the true and false, abandon the false Three Refuges of the past, and rely on the true and only one. In this way, there will be no mistakes in emotional consciousness, and starting will lead to the correct path.' In this debate on the Three Refuges, there can be five chapters of difference. The first part uses three and a half gathas.
一往直勸歸真三寶也。第二有十偈。迦葉懷疑。未受今說。第三有四偈半。更為開釋。洗彼二疑。第四有四偈。迦葉更執也。前有三疑。滯在有無。而聞釋洗也。今真偽未了。便欲兩歸。第五說長行。更為解釋梯橙之意。虛實之旨也。善分別者。分別昔歸為權。今歸為實也。則我性者。不假舍我自身。而歸彼佛也。寶亮曰。下有三偈半。正明三歸相也。一往且令舍昔三歸。及釋迦一體三歸。唯勸自歸未來身中一體三寶。若此心一立。則三種三歸。悉皆成就也。善分別者。別相三寶。與今釋迦一體三歸。皆不免過。何者。以丈六為佛。以十二部經為法。以三乘聖眾為僧。而魔所化形。所說邪法。行魔法者。亦可歸依。並是形骸中取。何得免濫耶。若就釋迦一體三歸。亦不免過。何者。以丈六為跡。法身為本。約本取跡。如為小勝。然同是形骸。魔亦能爾。豈容得免。法僧二寶。亦復如是也。唯自歸依我未來身一體三寶。此無失謬。非唯免過。乃成三種德也。一者識前兩時所說。三歸之失。驗歸未來為是。既安心有在。豈畏魔來亂其正解耶。二者既有正智。心用則曠。審明金剛心后。真實一體三歸。必是我寶。含識眾生。理與我同。莫問成佛近遠。皆可歸憑也。三者既判此寶。審屬於我。則明鑑因果。無八倒之惑。何者。
【現代漢語翻譯】 現代漢語譯本： 首先，直接勸導歸依真正的三寶（Buddha, Dharma, Sangha）。第二部分有十個偈頌，迦葉（Kasyapa）心存懷疑，尚未接受現在所說的。第三部分有四個半偈頌，進一步開示解釋，洗清他之前的兩個疑惑。第四部分有四個偈頌，迦葉更加固執己見。之前有三個疑惑，停留在『有』和『無』的觀念中，通過佛陀的解釋得以消除。現在真偽尚未明瞭，便想要兩者都歸依。第五部分是長行文，進一步解釋梯橙（逐步引導）的意義，以及虛實的宗旨。善於分辨的人，會分辨出過去所歸依的是權宜之法，現在所歸依的是真實之法。那麼，我的自性，不需要捨棄我自身，而歸依于彼佛。寶亮說，下面有三個半偈頌，正是闡明三歸依的真相。首先暫且讓人捨棄過去的三歸依，以及與釋迦（Sakyamuni）一體的三歸依，只勸導歸依未來身中的一體三寶。如果這個心一旦確立，那麼三種三歸依，全部都能成就。善於分辨的人，會分辨出別相三寶，與現在釋迦一體的三歸依，都不能免除過失。為什麼呢？因為如果以丈六金身（約1.6米的佛像）為佛，以十二部經為法，以三乘聖眾為僧，那麼魔所化現的形象，所說的邪法，行使魔法的人，也可以歸依，全部都是從外在的形骸上取捨，怎麼能夠避免混淆呢？如果就釋迦一體的三歸依來說，也不能免除過失。為什麼呢？因為以丈六金身為跡象，法身（Dharmakaya）為根本，如果只著眼於跡象，就顯得格局太小了。然而同樣是形骸，魔也能做到，怎麼能夠避免呢？法寶和僧寶，也是如此。只有歸依我未來身的一體三寶，這沒有失誤謬誤。非但能夠免除過失，而且能夠成就三種功德。第一，認識到之前兩個階段所說的三歸依的缺失，驗證歸依未來才是正確的。既然內心有所歸屬，哪裡會害怕邪魔來擾亂他的正確理解呢？第二，既然有了正確的智慧，心量就會開闊。審明金剛心（Vajra heart）之後，真實的、一體的三歸依，必定是我的寶藏。一切有情眾生，在理性上與我相同，無論成佛是近是遠，都可以作為歸依的對象。第三，既然判斷出這個寶藏，確實屬於我，那麼就能明鑑因果，沒有八顛倒（eight inversions）的迷惑。為什麼呢？
【English Translation】 English version: Firstly, directly encourage to take refuge in the true Three Jewels (Buddha, Dharma, Sangha). Secondly, there are ten verses. Kasyapa (Kasyapa) is doubtful and has not yet accepted what is being said now. Thirdly, there are four and a half verses, further explaining and clarifying, washing away his previous two doubts. Fourthly, there are four verses, Kasyapa is even more persistent. Previously, there were three doubts, lingering in the concepts of 'existence' and 'non-existence', which were eliminated through the Buddha's explanation. Now that the truth and falsehood are not yet clear, he wants to take refuge in both. Fifthly, there is a prose passage, further explaining the meaning of the ladder (step-by-step guidance), and the purpose of emptiness and reality. Those who are good at distinguishing will distinguish that what was taken refuge in the past was an expedient means, and what is taken refuge in now is the true Dharma. Then, my self-nature does not need to abandon myself to take refuge in that Buddha. Bao Liang said, below there are three and a half verses, which clearly explain the true nature of the Three Refuges. First of all, let people abandon the Three Refuges of the past, and the Three Refuges that are one with Sakyamuni (Sakyamuni), and only encourage them to take refuge in the Three Jewels that are one in the future body. If this mind is established, then all three types of Three Refuges can be achieved. Those who are good at distinguishing will distinguish that the differentiated Three Jewels and the Three Refuges that are one with Sakyamuni now cannot avoid faults. Why? Because if the sixteen-foot golden body (Buddha statue of about 1.6 meters) is taken as the Buddha, the twelve divisions of scriptures are taken as the Dharma, and the holy assembly of the Three Vehicles is taken as the Sangha, then the images transformed by demons, the evil dharmas spoken, and those who practice magic can also be taken refuge in, all of which are taken from external forms, how can they avoid confusion? If we talk about the Three Refuges that are one with Sakyamuni, we cannot avoid faults either. Why? Because the sixteen-foot golden body is taken as a trace, and the Dharmakaya (Dharmakaya) is taken as the root. If we only focus on the trace, it seems too small. However, it is still a form, and demons can also do it, how can it be avoided? The Dharma Jewel and the Sangha Jewel are also the same. Only taking refuge in the Three Jewels that are one in my future body, there is no mistake in this. Not only can it avoid faults, but it can also achieve three kinds of merits. First, recognize the shortcomings of the Three Refuges mentioned in the previous two stages, and verify that taking refuge in the future is correct. Since the heart has a place to belong, how can it be afraid of demons disturbing his correct understanding? Second, since there is correct wisdom, the mind will be broad. After examining the Vajra heart (Vajra heart), the true, one Three Refuges must be my treasure. All sentient beings are the same as me in reason, no matter how near or far they are from becoming a Buddha, they can be taken as objects of refuge. Third, since it is judged that this treasure truly belongs to me, then one can clearly see cause and effect, and there is no delusion of the eight inversions (eight inversions). Why?
此人理然識佛地是常。生死無常。亦何行而不建耶。三心既立。三過又除。所以勸人分別三歸。旨在於此也。
若能諦觀察我性有佛性當知如是人得入秘密藏。
案。僧宗曰。性理不殊。正以隱顯為異。若舍我歸彼。是則棄本從末。非謂真歸。是以勸令深識自身當果之生。此識既審。則無始造之滯。終成之惑也。寶亮曰。我性者。是因性也。有佛性者。謂果性也。必有如此解者。審入秘密藏也。
知我及我所是人已出世(至)其性義如是。
案。僧亮曰。已歸未來身中三寶。進行趣極。名知我也。我所者。法僧也。此四體一而義異。佛與我義。義一而名殊也。寶亮曰。知我者。是我未來性也。我所者。謂十地之行。是我所應行也。若能如此知者。已是出世之人也。
爾時迦葉復說偈言我今都不知歸依三寶處。
案。僧亮曰。已舍次第三歸。欲歸未來三寶。而未來無兆。故不知所歸也。法瑤曰。三寶既有真有偽。今欲歸之。而作善業。但不知真。者之處也。僧宗曰。昔勸歸別。今勸歸同。二教相乖。云何取信。故言不知所歸之處也。寶亮曰。此下第五段。時眾既聞上說。心尚未解。故迦葉今者。一往悉不肯受。何者。我昔所歸別體三寶。佛已不聽。次歸釋迦一體三寶。又言不免有
【現代漢語翻譯】 現代漢語譯本： 這個人如果能夠從理性上認識到佛性是常住不變的，那麼即使面對生死的無常，又有什麼行為不能建立呢？只要樹立起過去、現在、未來這『三心』，去除貪嗔癡這『三過』，所以才勸人分別皈依三寶（Buddha, Dharma, Sangha），其根本用意就在於此。
如果能夠仔細觀察到『我』的自性中具有佛性，應當知道這樣的人能夠進入秘密藏（guarded secrets）。
案：僧宗（Sengzong）說：自性和理性沒有差別，只是隱顯不同而已。如果捨棄自身而皈依外物，那就是捨本逐末，不是真正的皈依。所以勸人深刻認識自身未來成佛的可能性。這種認識一旦確立，那麼從無始以來所造的業障，以及最終成佛的迷惑，都可以消除。寶亮（Baoliang）說：『我性』是指因地的自性，『有佛性』是指果地的自性。必須這樣理解，才能真正進入秘密藏。
瞭解『我』以及『我所』的人，就已經出世了……其自性的意義就是這樣。
案：僧亮（Sengliang）說：已經皈依未來身中的三寶，修行達到極致，就叫做了解『我』。『我所』指的是法（Dharma）和僧（Sangha）。這四者（佛、法、僧、我）本體是一致的，但意義不同。佛和『我』的意義，意義一致，但名稱不同。寶亮說：瞭解『我』，就是了解我未來的自性。『我所』指的是十地（ten Bhumis）的修行，是我應該修行的。如果能夠這樣理解，就已經是一個出世之人了。
這時，迦葉（Kasyapa）又說偈語：我現在完全不知道應該歸依三寶的何處。
案：僧亮說：已經捨棄了次第的三歸依，想要歸依未來的三寶，但是未來還沒有顯現，所以不知道應該歸依何處。法瑤（Fayao）說：三寶既有真也有偽，現在想要歸依它，並且行善業，但是不知道真正的三寶在哪裡。僧宗說：過去勸人分別歸依，現在勸人共同歸依，兩種教義相互矛盾，怎麼能取信於人呢？所以說不知道應該歸依何處。寶亮說：下面是第五段。當時聽眾聽了上面的說法，心中還不理解，所以迦葉現在完全不肯接受。為什麼呢？我過去所歸依的是別體的三寶，佛已經不認可。其次歸依釋迦（Sakyamuni）一體的三寶，又說不能免除有……
【English Translation】 English version: If this person can rationally recognize that the Buddha-nature is constant, then even in the face of the impermanence of birth and death, what actions cannot be established? As long as the 'three minds' of the past, present, and future are established, and the 'three faults' of greed, anger, and ignorance are removed, that is why people are advised to distinguish and take refuge in the Three Jewels (Buddha, Dharma, Sangha). The fundamental intention lies in this.
If one can carefully observe that 'my' own nature possesses Buddha-nature, one should know that such a person can enter the secret treasury (guarded secrets).
Note: Sengzong said: Self-nature and reason are not different, only hidden and manifest are different. If one abandons oneself and takes refuge in external things, then one is abandoning the root and pursuing the branch, which is not true refuge. Therefore, people are advised to deeply recognize the possibility of their own future Buddhahood. Once this understanding is established, then the karmic obstacles created since beginningless time, as well as the delusion of ultimately becoming a Buddha, can be eliminated. Baoliang said: 'My nature' refers to the self-nature of the causal ground, and 'possessing Buddha-nature' refers to the self-nature of the resultant ground. One must understand it in this way to truly enter the secret treasury.
Knowing 'me' and 'what belongs to me' means that a person has already transcended the world... The meaning of its self-nature is like this.
Note: Sengliang said: Having already taken refuge in the Three Jewels in the future body, and cultivating to the extreme, is called knowing 'me'. 'What belongs to me' refers to the Dharma and the Sangha. These four (Buddha, Dharma, Sangha, and me) have the same essence, but different meanings. The meaning of Buddha and 'me' is the same, but the names are different. Baoliang said: Knowing 'me' is knowing my future self-nature. 'What belongs to me' refers to the practice of the ten Bhumis, which is what I should practice. If one can understand it in this way, one is already a person who has transcended the world.
At that time, Kasyapa further spoke in verse: I now completely do not know where to take refuge in the Three Jewels.
Note: Sengliang said: Having already abandoned the sequential Three Refuges, one wants to take refuge in the future Three Jewels, but the future has not yet manifested, so one does not know where to take refuge. Fayao said: Since the Three Jewels have both true and false aspects, now one wants to take refuge in them and perform good deeds, but one does not know where the true Three Jewels are. Sengzong said: In the past, people were advised to take refuge separately, but now they are advised to take refuge together. The two teachings contradict each other, so how can they be trusted? Therefore, it is said that one does not know where to take refuge. Baoliang said: The following is the fifth section. At that time, the audience listened to the above statement, but they did not understand it in their hearts, so Kasyapa now completely refuses to accept it. Why? What I used to take refuge in was the Three Jewels of separate entities, which the Buddha has already disapproved of. Secondly, I took refuge in the Three Jewels of the one body of Sakyamuni, and it was said that it could not avoid having...
過。且釋迦一體三歸。有而無相也。眾生聞無則執斷。聞有則執常。以是難立。今又令舍歸我未來一體三寶。而未來都無相貌。云何可得立心而歸耶。
云何當歸趣無上無所畏。
案。僧亮曰。即辨三寶也。寶亮曰。問意云。若為歸三寶得趣無上無畏之地耶。
不知三寶處云何作無我。
案。僧亮曰。若未來真我。觀三界無我者。可以歸也。若不能知未來之我。而觀無我。何所歸耶。法瑤曰。三寶即前我也。無我即前我所也。我所即善業也。夫作善以求常住。要須識真我。三寶以修其業。則常住可得而就也。既不知者。居然不得所作之善也。故曰。云何作無我也。僧宗曰。若既不知真實三寶處者。云何修無我勸行。厭離生死。而起之耶。敬遺記曰。既不知真寶三寶。云何昔教。乃勸令修無我觀耶。寶亮曰。既不知歸三寶。云何作無我觀。而修行也。
云何歸佛者而得於安慰(至)轉得無上利。
案。僧亮曰。佛能除畏。故言安慰也。法能斷疑。故言自在。僧是福田。故曰無上之利。隨義配之。上總此別也。法瑤曰。前推問三寶之處。今問歸依之義也。歸佛得安慰。歸法得自在。歸僧得上利。各舉一義耳。而歸三寶。皆有此義也。僧宗曰。此二偈者。正是真偽之疑也。今云何歸佛
【現代漢語翻譯】 現代漢語譯本：
過去已經過去了，而且釋迦（釋迦牟尼佛）的一體三歸（佛、法、僧三寶合為一體的皈依），是有而無相的。眾生聽到『無』就執著于斷滅，聽到『有』就執著于常恒不變。因此很難建立（正確的觀念）。現在又讓人捨棄皈依我（指提問者）未來的『一體三寶』，而未來根本沒有相貌，怎麼能夠生起信心而皈依呢？ 如何才能歸向無上無所畏懼的境界呢？ 案：僧亮說，這是辨明三寶。寶亮說，提問的意思是：如果皈依三寶，如何才能達到無上無畏的境地呢？ 不知道三寶的所在，如何修習無我呢？ 案：僧亮說，如果未來有真我，觀察三界無我，就可以皈依。如果不能瞭解未來的我，而修習無我，又皈依什麼呢？法瑤說，三寶就是之前的『我』，無我就是之前的『我所』。『我所』就是善業。通過行善來尋求常住，必須要認識真我，通過三寶來修習善業，那麼常住就可以得到成就。如果不知道這些，自然就不能成就所作的善業。所以說：『如何修習無我呢？』僧宗說，如果不知道真實三寶的所在，如何修習無我，勸進行者厭離生死，發起修行呢？敬遺記說，既然不知道真寶三寶，為什麼以前的教導卻勸人修習無我觀呢？寶亮說，既然不知道皈依三寶，如何修習無我觀而修行呢？ 如何皈依佛而得到安慰（乃至）轉而獲得無上的利益？ 案：僧亮說，佛能消除畏懼，所以說是安慰。法能斷除疑惑，所以說是自在。僧是福田，所以說是無上的利益。這是根據意義來分配的，上面是總說，下面是分別說明。法瑤說，前面是推究詢問三寶的所在，現在是詢問皈依的意義。皈依佛得到安慰，皈依法得到自在，皈依僧得到無上的利益，各自舉出一個意義而已。而皈依三寶，都具有這些意義。僧宗說，這兩句偈語，正是真偽的疑惑所在。現在說如何皈依佛
【English Translation】 English version:
The past has passed, and the 'one-body three refuges' (Buddha, Dharma, Sangha as one refuge) of Shakya (Shakyamuni Buddha) is existent but without form. Sentient beings, upon hearing 'non-existence,' cling to annihilation; upon hearing 'existence,' cling to permanence. Therefore, it is difficult to establish (the correct view). Now, one is asked to abandon taking refuge in my (the questioner's) future 'one-body three jewels,' but the future has no form at all. How can one generate faith and take refuge? How can one take refuge in the unsurpassed and fearless state? Note: Sengliang said, this is to clarify the Three Jewels. Baoliang said, the meaning of the question is: If one takes refuge in the Three Jewels, how can one reach the unsurpassed and fearless state? Not knowing where the Three Jewels are, how can one practice non-self? Note: Sengliang said, if there is a true self in the future, and one observes the non-self of the three realms, then one can take refuge. If one cannot understand the future self and practices non-self, then what does one take refuge in? Fayaosays, the Three Jewels are the previous 'I,' and non-self is the previous 'what belongs to me.' 'What belongs to me' is good karma. To seek permanence through doing good, one must recognize the true self. By cultivating good karma through the Three Jewels, permanence can be achieved. If one does not know these, then one naturally cannot accomplish the good deeds one does. Therefore, it is said: 'How can one practice non-self?' Sengzong said, if one does not know the location of the real Three Jewels, how can one cultivate non-self, encourage practitioners to renounce birth and death, and initiate practice? Jingyiji said, since one does not know the true Three Jewels, why did the previous teachings encourage the cultivation of non-self contemplation? Baoliang said, since one does not know how to take refuge in the Three Jewels, how can one practice non-self contemplation and cultivate? How can one take refuge in the Buddha and obtain comfort (and) ultimately gain unsurpassed benefit? Note: Sengliang said, the Buddha can eliminate fear, so it is called comfort. The Dharma can cut off doubts, so it is called freedom. The Sangha is a field of merit, so it is called unsurpassed benefit. This is assigned according to meaning; the above is a general statement, and the following are specific explanations. Fayaosays, the previous part was an inquiry into the location of the Three Jewels, and now it is an inquiry into the meaning of taking refuge. Taking refuge in the Buddha brings comfort, taking refuge in the Dharma brings freedom, and taking refuge in the Sangha brings unsurpassed benefit, each mentioning only one meaning. However, taking refuge in the Three Jewels has all these meanings. Sengzong said, these two verses are precisely where the doubt of truth and falsehood lies. Now it says, how to take refuge in the Buddha
者。為昔歸勝。為今歸勝耶。云何得自在者。昔令歸法。具四非常。是不自在。今曰歸法。具八自在。為何教是實耶。歸僧無上利者。昔令歸僧。取行法之人。今日之僧。取萬德不違之義。定何僧可依。轉我善業。得無上利耶。寶亮曰。云何歸佛者。謂為歸之方法也。歸法歸僧。亦如此也。
云何真實說未來成佛道未來若不成云何歸三寶。
案。僧亮曰。佛是真實說者。今可仰信未來成佛也。然因能成果。具縛凡夫。未有其因。未來必不即成。云何歸依未來三寶耶。法瑤曰。此下三偈半。明因時。亦有三歸之義。若知身中有三歸之義。歸而修善者。即果地三歸者也。以此引物。修善勸發。及作善業之義。義在於此耶。僧宗曰。此下六偈半。有無疑也。佛上勸我。歸依自身未來佛性。由有性故。事未在我。前兆難知。尋佛向語。為是真實。為非真實也。未來若不成者。雖言成佛。理不必爾。脫當不成。則為徒生歸心也。寶亮曰。云何真實說者。愿佛真實說我未來成三寶之相也。未來若不成者。若歸未來成佛心不立時。云何名作歸依三寶耶。
我今無預知當行次第依。
案。僧宗曰。為未在我。難可預知。不及還歸昔教次第依也。寶亮曰。明未來三寶。難可預知。今當謹依聖教。是佛之說。悉次
【現代漢語翻譯】 現代漢語譯本： 問：過去皈依殊勝，還是現在皈依殊勝？怎樣才能得到自在？過去讓人皈依法，具備四種無常，這是不自在。現在說皈依法，具備八種自在。哪種教導才是真實的呢？皈依僧能獲得無上利益，過去讓人皈依僧，是選取修行佛法的人。現在的僧，是選取萬德不違背真理的意義。確定哪種僧可以依靠，能轉變我的善業，獲得無上利益呢？ 寶亮說：怎樣才是皈依佛呢？就是皈依的方法。皈依法、皈依僧，也是如此。
問：怎樣才是真實地說未來能夠成佛道？未來如果不能成就，又怎麼能皈依三寶呢？
僧亮解釋說：佛是真實宣說的人，現在可以仰信未來能夠成佛。然而，因能夠成果，具縛的凡夫，還沒有具備成佛的因，未來必定不能立即成就。怎麼能皈依未來的三寶呢？法瑤說：下面三偈半，說明在因地時，也有三皈依的意義。如果知道自身中有三皈依的意義，皈依並且修善，就是果地的三皈依。用這個來引導眾生，勸勉發起修善，以及做善業的意義，意義就在這裡嗎？ 僧宗說：下面六偈半，有無疑慮。佛勸我，皈依自身未來的佛性。由於有佛性，事情還沒有在我身上發生，前兆難以知曉。探尋佛所說的話，是真實的，還是不真實的呢？未來如果不能成就，即使說能成佛，道理也未必如此。萬一不能成就，那就是白白地生起皈依之心了。 寶亮說：怎樣才是真實宣說呢？是希望佛真實宣說我未來成就三寶的相狀。未來如果不能成就，如果皈依未來成佛的信心不能確立，怎麼能稱作皈依三寶呢？
我現在沒有預知能力，應當按照次第皈依。
僧宗說：因為（佛性）還沒有在我身上顯現，難以預知，不如還是按照過去的教導次第皈依。寶亮說：說明未來的三寶，難以預知，現在應當謹慎地依照聖教，這是佛所說的，全部按照次第。
【English Translation】 English version: Question: Is it more superior to take refuge in the past, or is it more superior to take refuge now? How can one attain freedom? In the past, making people take refuge in the Dharma involved the four impermanences, which is not freedom. Now, it is said that taking refuge in the Dharma involves the eight freedoms. Which teaching is the true one? Taking refuge in the Sangha brings unsurpassed benefit. In the past, making people take refuge in the Sangha meant choosing those who practice the Dharma. The Sangha of today means choosing the meaning of ten thousand virtues that do not violate the truth. Determine which Sangha can be relied upon to transform my good karma and attain unsurpassed benefit? Bao Liang said: How does one take refuge in the Buddha? It refers to the method of taking refuge. Taking refuge in the Dharma and taking refuge in the Sangha are also like this.
Question: How can it be truthfully said that one will attain Buddhahood in the future? If one cannot achieve it in the future, how can one take refuge in the Three Jewels (Buddha, Dharma, Sangha)?
Seng Liang explained: The Buddha is a truthful speaker, and now we can believe that we can attain Buddhahood in the future. However, the cause can bring about the result. Bound ordinary beings do not yet have the cause of Buddhahood, so they will certainly not achieve it immediately in the future. How can one take refuge in the future Three Jewels? Fa Yao said: The following three and a half verses explain that there is also the meaning of the Three Refuges at the time of the cause. If one knows that there is the meaning of the Three Refuges in oneself, and takes refuge and cultivates goodness, then that is the Three Refuges at the stage of fruition. Use this to guide beings, encourage and initiate the cultivation of goodness, and the meaning of doing good deeds. Is the meaning in this? Seng Zong said: The following six and a half verses contain doubts. The Buddha encourages me to take refuge in my own future Buddha-nature. Because of having Buddha-nature, the matter has not yet happened to me, and the signs are difficult to know. Investigating what the Buddha said, is it true or not? If one cannot achieve Buddhahood in the future, even if it is said that one can become a Buddha, the principle is not necessarily so. If one fails to achieve it, then one will have given rise to the mind of refuge in vain. Bao Liang said: How can it be truthfully said? It is hoping that the Buddha will truthfully speak of my future appearance of becoming the Three Jewels. If one cannot achieve Buddhahood in the future, if the mind of taking refuge in future Buddhahood cannot be established, how can it be called taking refuge in the Three Jewels?
I have no foreknowledge now, and should take refuge according to the order.
Seng Zong said: Because (Buddha-nature) has not yet manifested in me, it is difficult to foresee, it is better to still take refuge according to the order of the past teachings. Bao Liang said: It explains that the future Three Jewels are difficult to foresee, and now one should carefully follow the holy teachings, which are what the Buddha said, all according to the order.
第而歸也。
云何未懷妊而作生子想(至)眾生業亦然。
案。僧亮曰。無因而計果。其事如是也。僧宗曰。夫有子在胎。故稱之懷妊。終期必在十月也。若得十地無漏。可譬懷妊。今悠悠凡夫。去果遼邈。未有信善。而說有果。事同都未懷妊。作生子想也。寶亮曰。下三行寄譬。以結未來三歸之難。后餘二行。更請說真歸也。
如佛之所說愚者不能知(至)秘密之寶藏。
案。僧亮曰。若不知而歸。則不成歸。故久在生死也。假名優婆塞者。三歸不成。豈是真實也。智秀曰。上來十行偈。第三章明今昔三寶。旨深難曉也。迦葉現迷。故陳其不解。請佛重釋也。初有三行半。申其即曰。于兩教並迷。謂無我觀行。不得成就也。有兩意。初一行半。正申不知歸依之相。及無我觀不成。次二行。舉昔偏教。以反質也。云若今說是者。昔日何故作是說耶。第二有五行偈。審佛真實之說。用資未來佛也。有兩意。初半行。正推求實說之相。恐佛不即顯示。以此感佛意也。次四行半。舉四失。以要佛必使示其相也。謂四失者。初一行明若不審佛。則無未來可歸之過。上半明若不審佛。則未來佛不成。云何有三寶可歸耶。既無來佛可歸。即下半行結云。無有來佛。為歸心之境。可為次第依也。若無依而說
【現代漢語翻譯】 現代漢語譯本 第而歸也。
云何未懷妊而作生子想（至）眾生業亦然。
案。僧亮曰：無因而計果，其事如是也。僧宗曰：夫有子在胎，故稱之懷妊，終期必在十月也。若得十地無漏，可譬懷妊。今悠悠凡夫，去果遼邈，未有信善，而說有果，事同都未懷妊，作生子想也。寶亮曰：下三行寄譬，以結未來三歸之難。后餘二行，更請說真歸也。
如佛之所說愚者不能知（至）秘密之寶藏。
案。僧亮曰：若不知而歸，則不成歸，故久在生死也。假名優婆塞者，三歸不成，豈是真實也。智秀曰：上來十行偈，第三章明今昔三寶，旨深難曉也。迦葉（Kashyapa，人名）現迷，故陳其不解，請佛重釋也。初有三行半，申其即曰：于兩教並迷，謂無我觀行，不得成就也。有兩意，初一行半，正申不知歸依之相，及無我觀不成。次二行，舉昔偏教，以反質也。云若今說是者，昔日何故作是說耶。第二有五行偈，審佛真實之說，用資未來佛也。有兩意，初半行，正推求實說之相，恐佛不即顯示，以此感佛意也。次四行半，舉四失，以要佛必使示其相也。謂四失者，初一行明若不審佛，則無未來可歸之過。上半明若不審佛，則未來佛不成，云何有三寶可歸耶。既無來佛可歸，即下半行結云：無有來佛，為歸心之境，可為次第依也。若無依而說
【English Translation】 English version Having returned.
Why imagine giving birth to a child without being pregnant (to) the karma of sentient beings is also like this.
Commentary: Sangha Liang said: Calculating the result without a cause is like this matter. Sangha Zong said: Having a child in the womb is called pregnancy, and the expected time is definitely in the tenth month. If one attains the non-outflow of the Tenth Ground (Dashabhumi), it can be compared to pregnancy. Now, ordinary people are far from the result, and without faith and goodness, they speak of having a result, which is like imagining giving birth to a child without being pregnant at all. Bao Liang said: The following three lines use metaphors to conclude the difficulty of taking refuge in the Three Jewels in the future. The remaining two lines further request the explanation of the true refuge.
As the Buddha said, the foolish cannot know (to) the secret treasure.
Commentary: Sangha Liang said: If one takes refuge without knowing, then it is not taking refuge, and thus one remains in samsara for a long time. A nominally Upasaka (lay follower) whose Three Refuges are not complete, how can it be real? Zhi Xiu said: The ten lines of verses above, the third chapter explains the Three Jewels of the past and present, the meaning is profound and difficult to understand. Kashyapa (a name) appears confused, so he states his incomprehension and asks the Buddha to explain it again. Initially, there are three and a half lines, stating that he is confused about both teachings, meaning that the practice of no-self cannot be achieved. There are two meanings, the first one and a half lines directly state the aspect of not knowing how to take refuge, and the non-achievement of the no-self contemplation. The next two lines cite the past partial teachings to question. Saying, 'If you say this now, why did you say that in the past?' Secondly, there are five lines of verses, examining the Buddha's true words to benefit future Buddhas. There are two meanings, the first half line directly seeks the aspect of the true teaching, fearing that the Buddha will not immediately reveal it, using this to move the Buddha's intention. The next four and a half lines cite four losses to demand that the Buddha must show its aspect. The four losses are: the first line clarifies that if one does not examine the Buddha, there will be the fault of having no future to take refuge in. The first half clarifies that if one does not examine the Buddha, then the future Buddha will not be achieved, how can there be Three Jewels to take refuge in? Since there is no future Buddha to take refuge in, the second half line concludes: there is no future Buddha as the object of refuge, which can be relied upon in order. If one speaks without reliance
有。理不可然。次三行半。廣顯其失也。第三有一行半。請佛說也。始半行直請。次一行稱德而請也。
迦葉汝當知我今當爲汝善開微密藏令汝疑得斷。
案。僧宗曰。第三段也。先釋有無之疑。次釋真偽之疑也。佛性為煩惱所隱稱藏。除惑即見。故稱開也。寶亮曰。此下有四行半偈。第六段。佛更重說未來歸依之勝相。初兩偈。且許說而讚歎。次有兩偈。正辯真歸。後半偈。結今歸之真勝也。
今當至心聽汝于諸菩薩則與第七佛同其一名號。
案。僧亮曰。釋迦是第七佛也。謂汝之未來法身與我同號。但時有差別。作如是名耳。僧宗曰。賢劫中之第七佛也。非但名同。十號亦等。若爾則來果孱然。疑則斷也。慧朗曰。本起經注曰。釋迦為能。文為儒。義言能儒。此美迦葉有弘法之功也。
歸依于佛者真名優婆塞終不更歸依其餘諸天神。
案。僧亮曰。釋歸佛義也。僧宗曰。此下釋真偽之疑也。言昔令汝歸別體三寶者。以代邪歸。豈是實耶。終不更歸天神者。外道殺生祠神。以求心願。令歸丈六。以代祠神之迷。借近以接愚。非謂至極也。歸我來身一體三寶。事無乖謬。豈畏有歸天神之慮耶。
歸依於法者則離於殺害。
案。僧宗曰。外道九十五種。多以殺為事。
【現代漢語翻譯】 現代漢語譯本： 有（佛性）。理上來說並非不可能。接下來的三行半經文，廣泛地闡述了這種觀點的正確性。第三部分有一行半經文，是迦葉請佛陀宣說佛法。開始的半行是直接請求，接下來的一行是讚歎佛陀的功德並請求說法。
『迦葉（Kasyapa，佛陀的弟子），你應該知道，我現在將為你開顯微妙秘密的寶藏，使你的疑惑得以斷除。』
按：僧宗（一位僧侶的名字）說：這是第三段。首先解釋有無的疑惑，然後解釋真偽的疑惑。佛性被煩惱所隱藏，所以稱為『藏』。去除迷惑就能見到佛性，所以稱為『開』。寶亮（另一位僧侶的名字）說：這下面有四行半偈頌，是第六段。佛陀再次強調未來皈依的殊勝之處。最初的兩偈，是允許宣說並讚歎。接下來的兩偈，是正式辨別真正的皈依。最後的半偈，總結了現在皈依的真實殊勝。
『現在應當專心聽講，你對於諸位菩薩來說，就與賢劫（Bhadrakalpa）中的第七尊佛具有相同的名號。』
按：僧亮（一位僧侶的名字）說：釋迦（Sakyamuni，佛陀的名字）是賢劫中的第七尊佛。意思是說，你的未來法身與我具有相同的名號，只是時間上有差別，才會有這樣的稱呼。僧宗（一位僧侶的名字）說：是賢劫中的第七尊佛。不僅僅是名字相同，十種稱號也相同。如果這樣，那麼未來的果報就不會顯得微弱，疑惑也就斷除了。慧朗（一位僧侶的名字）說：《本起經注》中說：釋迦（Sakyamuni）是『能』，文（指迦葉）是『儒』，從義理上說就是『能儒』。這是讚美迦葉（Kasyapa）具有弘揚佛法的功德。
『皈依佛（Buddha）的人，才真正稱為優婆塞（upasaka，在家男居士），最終不會再去皈依其他的諸天神。』
按：僧亮（一位僧侶的名字）說：解釋皈依佛（Buddha）的意義。僧宗（一位僧侶的名字）說：這下面解釋真偽的疑惑。說過去讓你們皈依別體的三寶，是爲了代替邪惡的皈依，難道那是真實的嗎？最終不再皈依天神，是因為外道殺生祭祀神靈，以求得心願。讓你們皈依丈六金身佛像，是爲了代替祭祀神靈的迷惑，這是借用方便法門來接引愚昧之人，並非是究竟的道理。皈依我未來身的一體三寶，事理沒有違背謬誤，哪裡還用擔心會有皈依天神的顧慮呢？
『皈依法（Dharma）的人，就會遠離殺害。』
按：僧宗（一位僧侶的名字）說：外道九十五種，大多以殺生為事。
【English Translation】 English version: There is (Buddha-nature). It is not impossible in principle. The following three and a half lines of text extensively elaborate on the correctness of this view. The third part has one and a half lines of text, which is Kasyapa's (Kasyapa, Buddha's disciple) request for the Buddha to expound the Dharma. The first half line is a direct request, and the following line praises the Buddha's merits and requests the teaching.
'Kasyapa (Kasyapa, Buddha's disciple), you should know that I will now reveal the subtle and secret treasure for you, so that your doubts can be eliminated.'
Note: Monk Zong (name of a monk) said: This is the third section. First, explain the doubt of existence or non-existence, and then explain the doubt of truth or falsehood. Buddha-nature is hidden by afflictions, so it is called 'treasure'. Removing delusion can reveal Buddha-nature, so it is called 'opening'. Bao Liang (another monk's name) said: Below are four and a half lines of verses, which is the sixth section. The Buddha once again emphasizes the supreme aspects of taking refuge in the future. The first two verses allow the teaching and praise it. The next two verses formally distinguish true refuge. The last half verse summarizes the true supremacy of taking refuge now.
'Now you should listen attentively, and for all the Bodhisattvas, you will have the same name as the seventh Buddha in the Bhadrakalpa (Bhadrakalpa).'
Note: Monk Liang (name of a monk) said: Sakyamuni (Sakyamuni, Buddha's name) is the seventh Buddha in the Bhadrakalpa. It means that your future Dharmakaya (Dharmakaya, the body of the Dharma) has the same name as me, but there is a difference in time, so there is such a name. Monk Zong (name of a monk) said: It is the seventh Buddha in the Bhadrakalpa. Not only the name is the same, but the ten titles are also the same. If so, then the future retribution will not seem weak, and the doubt will be eliminated. Hui Lang (name of a monk) said: The commentary on the Benqi Sutra says: Sakyamuni (Sakyamuni) is 'able', and Wen (referring to Kasyapa) is 'learned', which in terms of meaning is 'able and learned'. This praises Kasyapa (Kasyapa) for having the merit of propagating the Dharma.
'One who takes refuge in the Buddha (Buddha) is truly called an upasaka (upasaka, a male lay devotee), and will ultimately not take refuge in other gods.'
Note: Monk Liang (name of a monk) said: Explain the meaning of taking refuge in the Buddha (Buddha). Monk Zong (name of a monk) said: Below explains the doubt of truth or falsehood. Saying that in the past you were asked to take refuge in the Three Jewels of a separate entity was to replace evil refuge, was that real? Ultimately, not taking refuge in gods is because heretics sacrifice living beings to gods in order to seek their wishes. Asking you to take refuge in the sixteen-foot golden Buddha image is to replace the delusion of sacrificing to gods. This is using expedient means to guide the ignorant, and it is not the ultimate principle. Taking refuge in the unified Three Jewels of my future body, the principles are not violated, so why worry about taking refuge in gods?
'One who takes refuge in the Dharma (Dharma) will be free from killing.'
Note: Monk Zong (name of a monk) said: There are ninety-five kinds of heretics, most of whom engage in killing.
今使依十二部經。移其心操也。寶亮曰。若金剛心后。體無非法。則無俟於此依也。
歸依聖僧者不求于外道如是歸三寶則得無所畏。
案。僧宗曰。秉正解。以示人善道也。為代此三邪。故說三歸。非為理極也。寶亮曰。歸佛果無為之僧。便不畏有謬歸外道之失也。智秀曰。凡四行半偈。酬所請也。有三意。第一一行。許為說也。第二一行。顯今說。為美等迦葉于釋迦也。第三兩偈半。顯推教意也。
迦葉白佛言我亦歸三寶是名為正路諸佛之境界。
案。僧亮曰。迦葉為眾導之首。受解自歸未來三寶。未來未現。現在成時。則功德亦等。故言亦也。正路者。三歸也。三歸是趣佛正路也。僧宗曰。不但歸今日常住一體。亦歸昔教別體三寶也。此下餘四行。第七段領解也。智秀曰。迦葉自說。如理雙歸。初一行。如權而歸。次三行。歸於今說。初一行。出今日可依法體。次二行。以一行嘆此法。一行結其歸心也。
三寶平等相常有大智性我性及佛性無二無差別。
案。僧亮曰。釋上亦歸義也。僧宗曰。舉今日一體也。當來圓果。備有三義。無勝負故。平等也。大智性者。不同孤滅也。無二者。深領旨也。
是道佛所贊正進安止處亦名正遍見故為佛所稱。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：現在讓他們依照十二部經（十二部經：佛教經典的不同體裁分類）來轉移他們的心念和行為。寶亮說：『如果證悟金剛心（金剛心：堅不可摧的智慧）之後，本體之中沒有任何非法存在，那麼就不需要再依靠這些了。』 歸依聖僧（聖僧：指證悟的僧團）的人，不應向外道（外道：佛教以外的宗教或哲學）尋求庇護。像這樣歸依三寶（三寶：佛、法、僧），就能獲得無所畏懼的境界。 僧宗的註解說：『秉持正見，向人們展示善良的道路。』爲了代替這三種邪見，所以宣說了三歸依（三歸依：歸依佛、歸依法、歸依僧）。這並非是究竟的真理。寶亮說：『歸依佛果（佛果：成佛的果位）無為（無為：不造作，自然而然）的僧團，便不會再畏懼錯誤地歸依外道的過失。』智秀說：『總共四行半偈頌，是爲了迴應所提出的請求。』其中有三重含義：第一行，是答應為他們宣說；第二行，是表明現在所說的，可以媲美摩訶迦葉（摩訶迦葉：釋迦牟尼佛的大弟子）對於釋迦牟尼佛（釋迦牟尼佛：佛教的創始人）的地位；第三兩偈半，是闡明推崇教義的用意。 摩訶迦葉對佛說：『我也歸依三寶，這被稱為正路（正路：正確的道路），是諸佛（諸佛：所有的佛）的境界。』 僧亮的註解說：『摩訶迦葉作為引導大眾的首領，領悟並歸依未來的三寶。未來尚未顯現，當現在成就時，其功德也是相等的，所以說「也」。正路，就是三歸依。三歸依是通往佛的正路。』僧宗說：『不僅僅歸依今日常住一體的三寶，也歸依過去教化中別體的三寶。』下面的四行，是第七段，領悟理解的部分。智秀說：『摩訶迦葉親自陳述，如理如實地雙重歸依。第一行，是如權巧方便而歸依；接下來的三行，是歸依于現在所說的。第一行，闡述今日可以依循的法體；接下來的兩行，用一行來讚歎此法，用一行來總結其歸依之心。』 三寶的平等之相，常有大智慧的體性，我性（我性：自我的本性）以及佛性（佛性：成佛的可能性），沒有二致，沒有差別。 僧亮的註解說：『解釋上面「也」字的歸依之義。』僧宗說：『舉出今日一體的三寶。當來圓滿的果實，具備三種意義，沒有勝負之分，所以是平等。大智性，不同於孤立寂滅。無二，是深刻領悟了佛的旨意。』 這條道路，是佛所讚歎的，是正精進（正精進：正確的努力）安住之處，也稱為正遍知（正遍知：正確的、全面的知曉），所以被佛所稱讚。 僧亮的註解說：
【English Translation】 English version: Now let them, according to the twelve divisions of scriptures (twelve divisions of scriptures: different genres of Buddhist scriptures), shift their minds and actions. Bao Liang said, 'If after realizing the Vajra Heart (Vajra Heart: indestructible wisdom), there is no illegal existence in the essence, then there is no need to rely on these.' Those who take refuge in the Sangha (Sangha: the community of enlightened monks) should not seek refuge in external paths (external paths: religions or philosophies other than Buddhism). Taking refuge in the Three Jewels (Three Jewels: Buddha, Dharma, Sangha) in this way will attain fearlessness. Sengzong's annotation says, 'Upholding the correct understanding, showing people the path of goodness.' To replace these three wrong views, the Three Refuges (Three Refuges: taking refuge in the Buddha, the Dharma, and the Sangha) are expounded. This is not the ultimate truth. Bao Liang said, 'Taking refuge in the Sangha of the Buddha-fruit (Buddha-fruit: the state of Buddhahood) of non-action (non-action: non-contrivance, naturalness), one will no longer fear the mistake of taking refuge in external paths.' Zhixiu said, 'A total of four and a half verses are in response to the request.' There are three meanings: the first line is agreeing to expound for them; the second line is showing that what is being said now can be compared to Mahakashyapa's (Mahakashyapa: one of the Buddha's chief disciples) position in relation to Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism); the third two and a half verses are clarifying the intention of promoting the teachings. Mahakashyapa said to the Buddha, 'I also take refuge in the Three Jewels, which is called the right path (right path: the correct path), the realm of all Buddhas (all Buddhas: all the Buddhas).' Sengliang's annotation says, 'Mahakashyapa, as the leader guiding the masses, comprehends and takes refuge in the future Three Jewels. The future has not yet appeared; when the present is accomplished, its merits are also equal, so it is said 'also'. The right path is the Three Refuges. The Three Refuges are the right path to the Buddha.' Sengzong said, 'Not only taking refuge in the Three Jewels of today's permanent oneness, but also taking refuge in the separate Three Jewels of past teachings.' The following four lines are the seventh section, the part of understanding. Zhixiu said, 'Mahakashyapa personally states, truly and factually taking double refuge. The first line is taking refuge as a skillful means; the next three lines are taking refuge in what is being said now. The first line elucidates the Dharma-body that can be followed today; the next two lines use one line to praise this Dharma, and one line to conclude his heart of refuge.' The equal aspect of the Three Jewels always has the nature of great wisdom; the self-nature (self-nature: the nature of the self) and the Buddha-nature (Buddha-nature: the potential for Buddhahood) are not different, without distinction. Sengliang's annotation says, 'Explaining the meaning of refuge in the word 'also' above.' Sengzong said, 'Pointing out the Three Jewels of today's oneness. The future perfect fruit possesses three meanings; there is no superiority or inferiority, so it is equality. Great wisdom-nature is different from isolated extinction. Non-duality is a deep understanding of the Buddha's intention.' This path is praised by the Buddha, it is the place of right effort (right effort: correct striving) and peaceful dwelling, and is also called right and complete knowledge (right and complete knowledge: correct and comprehensive knowing), so it is praised by the Buddha. Sengliang's annotation says:
。釋上正路也。僧宗曰。舉別體三寶。明我亦不背也。名正遍見。言丈六亦真十號也。
我亦趣善逝所贊無上道是最為甘露諸有所無有。
案。僧亮曰。自說是真歸也。
爾時佛告迦葉菩薩(至)則應分別有三歸依。
案。僧亮曰。上說自歸未來一體三寶。將廣上所明。先非昔說也。昔日異體依他者。為聲聞耳。僧宗曰。今呵迦葉。乃密斥凡夫也。寶亮曰。此下第八段。佛還勸迦葉行也。迦葉既領解於前佛。今更督厲時眾。故次有此文也。不應如聲聞者。呵其第五段中。我今無預知。當行次第依語也。若為化生故。可說差別三寶也。不然者。則唯一體耳。
善男子菩薩應作如是思惟(至)等為眾生作歸依故。
案。僧亮曰。應立誓言與人作依止也。寶亮曰。釋勸歸依未來自身一體三寶也。
若欲尊重法身舍利(至)起塔廟想禮拜供養。
案。僧宗曰。佛以智慧為尊也。色身是智所依處。所以得尊也。塔廟與色身不異也。
如是眾生以我法身(至)及諸智者而作佛事。
案。僧亮曰。生盲者。舉須依者也。寶亮曰。既有慧眼。應悟未解。開盲者之目也。
善男子譬如有人臨陣戰時(至)如王王子大臣亦爾。
案。僧亮曰。為菩薩欲破生死。
【現代漢語翻譯】 現代漢語譯本：解釋什麼是真正的道路。僧宗說：『舉出別體三寶，表明我也是不違背（真如）的。』名為正遍見，說明丈六金身也是真正的十號如來。
我也是趨向于善逝（Sugata，如來十號之一，意為善於逝去者）所讚歎的無上道，這是最為甘露的，諸有所無有。
僧亮評論說：『（佛）自己說這是真正的歸宿。』
這時，佛告訴迦葉菩薩：『（乃至）則應該分別有三歸依。』
僧亮評論說：『上面說的是自己歸依未來一體三寶，將要廣泛闡明上面所說的內容，否定了過去（異體三寶）的說法。』過去異體，依賴他者的，是爲了聲聞乘的修行者。僧宗說：『現在呵斥迦葉，實際上是暗中斥責凡夫。』寶亮說：『下面第八段，佛又勸迦葉修行。』迦葉既然領悟了前佛的教誨，現在更進一步督促勉勵大眾，所以接下來有這段經文。不應該像聲聞那樣，呵斥他在第五段中說的『我現在沒有預知，應當按照次第依止』的話。如果爲了教化眾生，可以宣說差別三寶。不然的話，就只有一體三寶。
善男子，菩薩應當這樣思維：（乃至）等，為眾生作歸依的緣故。
僧亮評論說：『應當立下誓言，為他人作依靠。』寶亮說：『解釋勸人歸依未來自身一體三寶。』
如果想要尊重法身舍利（Dharmakaya-sarira，佛法的化身，象徵佛陀教法的神聖遺物），（乃至）生起塔廟的念想，禮拜供養。
僧宗說：『佛以智慧為尊貴。色身是智慧所依之處，所以才顯得尊貴。塔廟與色身沒有區別。』
像這樣的眾生，以我的法身（Dharmakaya，佛的法性身），（乃至）以及諸位有智慧的人，而作佛事。
僧亮評論說：『生盲的人，是舉例說明需要依靠他人的人。』寶亮說：『既然有慧眼，就應該覺悟未解之處，開啟盲人的眼睛。』
善男子，譬如有人臨陣作戰時，（乃至）如同國王、王子、大臣也是這樣。
僧亮評論說：『這是爲了菩薩想要破除生死輪迴。』
【English Translation】 English version: Explaining what the true path is. The monk Zong said: 'Presenting the distinct entity of the Three Jewels (Triratna), it shows that I am also not deviating (from Suchness).' It is named Right and Universal Knowledge (Samyaksambuddha), indicating that the sixteen-foot golden body is also the true Ten Titles of a Tathagata (Tathagata-dasabala).
I also aspire to the unsurpassed path praised by the Sugata (One of the ten titles of the Buddha, meaning 'Well-gone'), which is the supreme nectar, devoid of all that exists and does not exist.
The monk Liang commented: 'He (the Buddha) himself says that this is the true refuge.'
At that time, the Buddha said to Bodhisattva Kashyapa: '(up to) then there should be a distinction of the Three Refuges.'
The monk Liang commented: 'The above speaks of taking refuge in the future one-body Three Jewels, which will broadly explain what was said above, negating the past (different-body Three Jewels) statement.' The past different entities, relying on others, were for the practitioners of the Sravaka vehicle. The monk Zong said: 'Now scolding Kashyapa is actually secretly rebuking ordinary people.' Bao Liang said: 'In the eighth section below, the Buddha again encourages Kashyapa to practice.' Since Kashyapa has understood the teachings of the previous Buddha, now he further urges and encourages the assembly, so there is this passage next. One should not be like the Sravakas, scolding him for saying in the fifth section, 'I have no foreknowledge now, I should rely on the order.' If it is for the sake of teaching sentient beings, one can speak of the differentiated Three Jewels. Otherwise, there is only the one-body Three Jewels.
Good man, a Bodhisattva should think like this: (up to) etc., for the sake of making refuge for sentient beings.
The monk Liang commented: 'One should make a vow to be a reliance for others.' Bao Liang said: 'Explaining the encouragement to take refuge in the future one-self one-body Three Jewels.'
If you want to respect the relics of the Dharmakaya (Dharmakaya-sarira, the embodiment of the Buddha's teachings, symbolizing the sacred relics of the Buddha's teachings), (up to) generate the thought of stupas and temples, and pay homage and offerings.
The monk Zong said: 'The Buddha regards wisdom as noble. The physical body is where wisdom relies, so it appears noble. Stupas and temples are no different from the physical body.'
Sentient beings like this, with my Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha), (up to) and all wise people, perform Buddha-works.
The monk Liang commented: 'The congenitally blind are an example of those who need to rely on others.' Bao Liang said: 'Since they have the eye of wisdom, they should awaken to what is not understood, and open the eyes of the blind.'
Good man, for example, when someone is fighting in battle, (up to) just like the king, prince, and minister are also like this.
The monk Liang commented: 'This is for Bodhisattvas who want to break through the cycle of birth and death.'
為依止之譬也。僧宗曰。此答前問。云何得自在。云何不自在耶。
善男子菩薩摩訶薩(至)猛利決斷應如剛刀。
案。僧亮曰。即涅槃者。常樂我凈一也。自悟者佛。為上也。所悟者法。法為次也。歸法者僧。僧居下也。如彼梯橙者。度眾生故。有階級之差別也。法瑤曰。此答難云。我今預知。當行次第依。
迦葉菩薩白佛言世尊(至)八十種好亦不可思議。
案。寶亮曰。第九段發勸時眾。憑己而用心也。
大般涅槃經集解卷第十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十
廣論中道義 釋有無中道 釋實相中道 釋相續中道 釋佛性依持建立義 釋象牙雷時生花 百盲人治目譬 貧人見王子凈妙刀譬
如來性品之第三
爾時佛贊迦葉菩薩(至)汝已成就深利智慧。
案。僧亮曰。第十段。佛還印可讚述也。
我今當更善為汝說入如來藏。
案。僧亮曰。已知歸處。正應修習以趣之也。此下廣辨得失。以顯中道之行也。僧宗曰。此下大段第四也。前開善業。辯昔教不說含識有性。則是有倒善業不成。今依圓教。皆有真性。此是正解即善業也。理深難解。亟生誹謗。勸生信解。要須善
【現代漢語翻譯】 現代漢語譯本： 『為依止之譬也。』僧宗曰：『此答前問。云何得自在？云何不自在耶？』
『善男子菩薩摩訶薩（至）猛利決斷應如剛刀。』
案。僧亮曰：『即涅槃者，常樂我凈一也。自悟者佛（Buddha），為上也。所悟者法（Dharma），法為次也。歸法者僧（Sangha），僧居下也。如彼梯橙者，度眾生故，有階級之差別也。』法瑤曰：『此答難云：我今預知，當行次第依。』
『迦葉菩薩（Kasyapa Bodhisattva）白佛言：世尊（至）八十種好亦不可思議。』
案。寶亮曰：『第九段發勸時眾，憑己而用心也。』
《大般涅槃經集解》卷第十九 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第二十
廣論中道義 釋有無中道 釋實相中道 釋相續中道 釋佛性依持建立義 釋象牙雷時生花 百盲人治目譬 貧人見王子凈妙刀譬
如來性品之第三
『爾時佛贊迦葉菩薩（Kasyapa Bodhisattva）（至）汝已成就深利智慧。』
案。僧亮曰：『第十段。佛還印可讚述也。』
『我今當更善為汝說入如來藏（Tathagatagarbha）。』
案。僧亮曰：『已知歸處，正應修習以趣之也。此下廣辨得失，以顯中道之行也。』僧宗曰：『此下大段第四也。前開善業，辯昔教不說含識有性，則是有倒善業不成。今依圓教，皆有真性，此是正解即善業也。理深難解，亟生誹謗，勸生信解，要須善。』
【English Translation】 English version: 'It is a metaphor for reliance.' Sengzong said, 'This answers the previous question. How does one attain freedom? How does one not attain freedom?'
'Good man, Bodhisattva Mahasattva (to) fierce determination should be like a sharp knife.'
Note: Sengliang said, 'That which is Nirvana is the oneness of permanence, bliss, self, and purity. One who is self-enlightened is a Buddha, which is the highest. That which is enlightened is the Dharma, which is second. One who returns to the Dharma is the Sangha, which is the lowest. Like those ladders, for the sake of delivering sentient beings, there are differences in levels.' Fayao said, 'This answers the difficulty, saying: I now foresee, I should follow the order of reliance.'
'Kasyapa Bodhisattva said to the Buddha: World Honored One (to) the eighty minor marks are also inconceivable.'
Note: Baoliang said, 'The ninth section encourages the assembly to rely on themselves and use their minds.'
The Great Nirvana Sutra Collected Commentaries, Volume 19 Taisho Tripitaka Volume 37, No. 1763, The Great Nirvana Sutra Collected Commentaries
The Great Nirvana Sutra Collected Commentaries, Volume 20
Extensive Discussion on the Middle Way Meaning Explanation of the Middle Way of Existence and Non-existence Explanation of the Middle Way of Reality Explanation of the Middle Way of Continuity Explanation of the Meaning of Establishing Buddha-nature Based on Support Explanation of Flowers Blooming at the Time of Ivory Lightning Metaphor of a Hundred Blind People Curing Their Eyes Metaphor of a Poor Man Seeing the Prince's Pure and Wonderful Knife
Chapter Three on the Nature of the Tathagata
'At that time, the Buddha praised Kasyapa Bodhisattva (to) you have already achieved profound and sharp wisdom.'
Note: Sengliang said, 'The tenth section. The Buddha approves and praises again.'
'I will now further explain to you how to enter the Tathagatagarbha.'
Note: Sengliang said, 'Having known the place to return to, one should properly cultivate to approach it. Below, the gains and losses are extensively distinguished to reveal the practice of the Middle Way.' Sengzong said, 'Below is the fourth major section. Previously, good karma was opened up, arguing that the past teachings did not say that sentient beings have nature, then there is inverted good karma that cannot be achieved. Now, according to the perfect teaching, all have true nature, this is the correct understanding, which is good karma. The principle is profound and difficult to understand, often giving rise to slander, encouraging faith and understanding, it is necessary to be good.'
識來果之相也。雖復標心懸契。非行不階。是故應修中道觀行也。此下辯中道。有十別。第一有兩句。先定因果。即是略顯十道體相也。第二明乖理為倒。第三明如理為解。第四明如來知其偏發。能善療治。第五更復舉理驗其所執。第六尋其起惑之根原也。乃于如來所說偏教。廣生謬執。第七明非但直於偏教之中。生無常倒。亦迷昔曰因果之言。生二法想也。第八引般若經燈主品。相續中道。第九寄乳酪譬。重顯中道之理。第十嘆教。言此經深隱。始是窮理也。寶亮曰。此下大段中第三也。辯三種中道。正明作善業義也。第一明理斷常有無中道。第二明實相中道。第三辯相續中道也。就明離有無中道。有五章。第一明失。第二明得。第三總為得失作譬。第四與佛作譬。第五勸行也。明失之中。初先開二句且泛明天下失者之意。第二從若言諸法。皆無有我以下。雙舉六行。正明失也。初二句者。若計身有神我。即是常見。明如此之人。終不離於苦也。或復有言。佛亦同有神我之我。此第一句也。無我者。若謂此身。乃至濫佛。儘是斷滅者。既俱是空法。雖行凈行。何所獲耶。智秀曰。辨不斷不常中道。有五意。第一。從始訖無所利益。正明常住定中道之理也。雖有而不在因中。然果非永無也。第二訖要因斷常。明違上所
說。則成二見。以為失也。第三訖遠離二邊。而說真法。辨安心在理。修得中也。第四訖清凈佛性。常住不變。釋上第二第三兩章。明所以有惑解之意也。第五訖雖有去來。常住無變。誡勸學者也。
若我住者即是常法(至)修行凈行無所利益。
案。僧亮曰。先說理不可偏。欲顯偏者之失也。所利益者。若一切無我。則修道無果。正辨偏者之失也。僧宗曰。不離苦者。若我在陰。則與陰為一。若我常者。苦亦應常。苦若常者。永不應離。而今苦定可離得知常果不在身中也。六卷云。若使有我。終不經苦。而要經苦故。知無我也。無利益者。若終期滅者。則徒修凈行也。寶亮曰。若計此身有神我者。即是常見。此人終不離於苦也。亦復言佛同有神我之我也。無利益者。若言此身該佛。儘是斷滅者。既俱是空法。徒修凈行。何所益耶。
若言諸法皆無有我(至)亦復如是要因斷常。
案。僧亮曰。此辯偏執者之過也。如蟲者。終不離斷常也。僧宗曰。第二明乖理取相。起斷常之執也。夫生死之中。雖云無我。而性理不亡。神明由之。而不斷也。若計一切悉滅。則上乖圓極。下乖因性。謂斷見也。若言有真實之我。住在生死之中。常而不滅者。即常見也。言一切行無常者。上明我倒。此明常倒。
【現代漢語翻譯】 現代漢語譯本： 說，就成了兩種片面的見解，認為這是錯誤的。第三部分結束于遠離兩種極端，而宣說真正的佛法，辨明安心在於真理，修行在於中道。第四部分結束于清凈的佛性，常住不變，解釋了上面第二和第三兩章，說明了產生迷惑和覺悟的原因。第五部分結束于雖然有來去，常住的本性沒有改變，告誡和勸勉學習者。
『如果我（Atman）是常住不變的，那麼就是常法，修行清凈的行為就沒有什麼利益。』
按僧亮的說法：首先說明道理不能偏頗，想要揭示偏頗的過失。『所利益者』，如果一切都沒有『我』（Atman），那麼修道就沒有結果，正是辨別偏頗的過失。僧宗說：『不離苦者』，如果『我』（Atman）在五蘊（陰）中，那麼就與五蘊（陰）合為一體。如果『我』（Atman）是常住的，那麼苦也應該是常住的。如果苦是常住的，就永遠不應該脫離。而現在苦一定可以脫離，就知道常住的果不在身體中。六卷本《涅槃經》說：『如果存在『我』（Atman），最終不會經歷痛苦，而一定要經歷痛苦，所以知道沒有『我』（Atman）。』『無利益者』，如果最終歸於滅亡，那麼徒勞地修行清凈的行為。寶亮說：如果認為這個身體中有神我（Atman），那就是常見。這個人最終不能脫離痛苦。也同樣說佛也有神我（Atman）。『無利益者』，如果說這個身體包含佛性，全部都是斷滅，既然都是空法，徒勞地修行清凈的行為，有什麼益處呢？
『如果說諸法都沒有『我』（Atman），那麼也同樣需要因為斷滅和常住而受苦。』
按僧亮的說法：這是辨別偏執者的過錯。像蟲子一樣，最終不能脫離斷滅和常住。僧宗說：第二部分說明違背真理而執著于表象，產生斷滅和常住的執著。在生死之中，雖然說沒有『我』（Atman），但是性理不會消亡，神明由此而生，所以不是斷滅。如果認為一切都完全滅亡，那麼向上違背圓滿的真理，向下違背因果的本性，這就是斷見。如果說有真實的『我』（Atman），住在生死之中，常住而不滅，那就是常見。說一切行是無常的，上面說明了『我』（Atman）的顛倒，這裡說明了常住的顛倒。
【English Translation】 English version: To say so results in two biased views, which are considered wrong. The third part concludes with distancing from the two extremes and expounding the true Dharma, clarifying that peace of mind lies in truth and practice lies in the Middle Way. The fourth part concludes with the pure Buddha-nature, which is constant and unchanging, explaining the second and third chapters above, illustrating the reasons for arising delusion and enlightenment. The fifth part concludes with although there is coming and going, the constant nature does not change, admonishing and exhorting learners.
'If 'I' (Atman) abide, then it is a permanent dharma, and practicing pure conduct is of no benefit.'
According to Sengliang: First, it is stated that the principle cannot be biased, wanting to reveal the fault of bias. 'What is beneficial' if everything is without 'self' (Atman), then cultivation will have no result, precisely distinguishing the fault of bias. Sengzong said: 'Not departing from suffering,' if 'I' (Atman) am in the five aggregates (skandhas), then it is one with the five aggregates (skandhas). If 'I' (Atman) is permanent, then suffering should also be permanent. If suffering is permanent, then it should never be escaped. But now suffering can certainly be escaped, so it is known that the permanent result is not in the body. The six-fascicle Nirvana Sutra says: 'If there were a 'self' (Atman), one would ultimately not experience suffering, but one must experience suffering, so it is known that there is no 'self' (Atman).' 'No benefit' if one ultimately ends in extinction, then it is futile to practice pure conduct. Baoliang said: If one thinks that there is a divine 'self' (Atman) in this body, then it is a permanent view. This person will ultimately not escape suffering. It is also said that the Buddha also has a divine 'self' (Atman). 'No benefit' if one says that this body contains Buddha-nature, all of which is annihilation, since they are all empty dharmas, it is futile to practice pure conduct, what benefit is there?
'If it is said that all dharmas have no 'self' (Atman), then one also needs to suffer because of annihilation and permanence.'
According to Sengliang: This distinguishes the fault of those who are biased. Like an insect, one ultimately cannot escape annihilation and permanence. Sengzong said: The second part explains that deviating from the principle and clinging to appearances gives rise to the attachment to annihilation and permanence. In the midst of birth and death, although it is said that there is no 'self' (Atman), the nature of the principle does not perish, and the divine intelligence arises from it, so it is not annihilation. If one thinks that everything is completely extinguished, then upwards it violates the perfect truth, and downwards it violates the nature of cause and effect, this is the view of annihilation. If one says that there is a real 'self' (Atman), abiding in the midst of birth and death, permanent and not perishing, then it is a permanent view. Saying that all actions are impermanent, the above explains the inversion of 'self' (Atman), and here explains the inversion of permanence.
下明苦樂相對六句也。修一切法常墮常見。墮常見者。欲明凡夫舍捉不定。有時計斷。有時計常。如步屈蟲也。
以是義故修余法苦者(至)遠離二邊而說真法。
案。僧亮曰。以上偏見之失。分別異相也。僧宗曰。此第三意。明如理故解也。所以言餘者。若先說佛果。則餘生死未說。先說生死。亦如是。寶亮曰。此五別之中。第二明得也。生死是涅槃家余。涅槃亦是生死家余也。以得為善。
凡夫愚人于中無疑如羸病人服食蘇已氣力輕便。
案。僧亮曰。凡夫于中。猶尚無疑行道。便易進趣佛果。況聖人乎。釋上義也。敬遺記僧宗曰。疑是解津。既有重倒在心。何容知疑耶。氣力輕便者。謂羸人不堪多蘇。躁動不停。斷常不定。捉放易轉也。慧朗述僧宗曰。謂凡夫聞已。即得無復疑也。如羸病者服蘇。氣力得輕便。而鮮舉也。寶亮曰。無疑者。結上意也。從如人服蘇已下。第三意。總舉得失作譬。此服蘇之譬。明得失有也。謂智者得理。必有利益。如病人服蘇。得氣力也。下以四大。譬失者也。
有無之法體性不定譬如四大其性不同各自違反。
案。僧亮曰。不定謂不偏也。涅槃實故。名妙有也。生死虛故。名為無也。因果相續。一體之中。而有二相。不定者。此明法理不偏
【現代漢語翻譯】 現代漢語譯本：下面六句是關於苦樂相對的闡述。如果修行一切法卻總是落入常見（認為事物是永恒不變的），這是因為修行者像凡夫一樣，總是捉摸不定。有時執著于斷滅論（認為事物死後就什麼都沒有了），有時執著于常見（認為事物是永恒不變的），就像尺蠖蟲一樣，一會兒彎曲一會兒伸直。
因此，修習其他法門會帶來痛苦（直到）遠離斷常二邊，才能宣說真正的佛法。
僧亮法師說：以上是偏見的過失，是由於分別各種不同的表象而產生的。僧宗法師說：這是第三層含義，說明如理如實地理解佛法的原因。之所以說『余』，是因為如果先說佛果，那麼生死輪迴就沒有說到；如果先說生死輪迴，也是同樣的道理。寶亮法師說：這是五種區別中的第二種，說明證得。生死是涅槃的『余』，涅槃也是生死的『余』。以證得為善。
凡夫愚昧之人對此不會懷疑，就像虛弱的病人服用了酥油后，氣力變得輕快便捷一樣。
僧亮法師說：凡夫對此尚且不會懷疑，修行道路便容易前進，最終證得佛果，更何況是聖人呢？這是解釋上面的含義。敬遺記中僧宗法師說：懷疑是解脫的津樑。如果心中已經有了重重顛倒的執著，怎麼能生起懷疑呢？氣力輕便，是說虛弱的人不能服用太多的酥油，因為他們躁動不安，斷常不定，容易改變主意。慧朗法師轉述僧宗法師的話說：這是說凡夫聽聞佛法后，就能不再懷疑。就像虛弱的病人服用了酥油，氣力變得輕快便捷，而且很少舉動。寶亮法師說：無疑，是總結上面的意思。從『如人服蘇已下』開始，是第三層含義，總的舉出得失作為比喻。這個服用酥油的比喻，說明得失是存在的。也就是說，智者獲得真理，必定有利益，就像病人服用酥油，得到氣力一樣。下面用四大來比喻失去利益的人。
有和無的法，其體性是不定的，譬如四大（地、水、火、風），它們的性質不同，各自互相違背。
僧亮法師說：不定，是指不偏頗。涅槃是真實的，所以稱為『妙有』。生死是虛幻的，所以稱為『無』。因果相續，在一個整體之中，卻有有和無兩種表象。不定，這是說明法理不偏頗。
【English Translation】 English version: The following six sentences explain the relativity of suffering and happiness. If one cultivates all dharmas but always falls into the view of permanence (thinking that things are eternally unchanging), it is because the practitioner is like an ordinary person, always uncertain. Sometimes clinging to nihilism (thinking that there is nothing after death), sometimes clinging to eternalism (thinking that things are eternally unchanging), like a looper caterpillar, sometimes bending and sometimes stretching.
Therefore, cultivating other methods brings suffering (until) one is far from the two extremes of permanence and annihilation, then one can proclaim the true Dharma.
The Venerable Sengliang said: The above is the fault of biased views, arising from distinguishing various different appearances. The Venerable Sengzong said: This is the third meaning, explaining the reason for understanding the Dharma in accordance with reality. The reason for saying 'other' is that if the Buddha-fruit is mentioned first, then the cycle of birth and death has not been mentioned; if the cycle of birth and death is mentioned first, the same is true. The Venerable Baoliang said: This is the second of the five distinctions, explaining attainment. Birth and death are the 'other' of Nirvana, and Nirvana is also the 'other' of birth and death. Taking attainment as good.
Ordinary foolish people will not doubt this, just as a weak patient feels lighter and more energetic after taking ghee (clarified butter).
The Venerable Sengliang said: Ordinary people will not doubt this, and the path of cultivation will be easy to advance, eventually attaining the Buddha-fruit, let alone sages? This is explaining the above meaning. In the Jing Yi Ji, the Venerable Sengzong said: Doubt is the ferry to liberation. If there are already layers of inverted attachments in the mind, how can doubt arise? 'Lighter and more energetic' means that weak people cannot take too much ghee, because they are restless, uncertain about permanence and annihilation, and easily change their minds. Huilang relayed the words of the Venerable Sengzong, saying: This means that ordinary people, after hearing the Dharma, will no longer doubt. Just as a weak patient takes ghee and feels lighter and more energetic, and rarely moves. The Venerable Baoliang said: 'Without doubt' is summarizing the above meaning. Starting from 'Like a person taking ghee', is the third meaning, generally presenting gains and losses as metaphors. This metaphor of taking ghee illustrates that gains and losses exist. That is to say, the wise person who obtains the truth will surely have benefits, just as a patient who takes ghee gains strength. Below, the four elements (earth, water, fire, and wind) are used as a metaphor for those who lose benefits.
The nature of the dharmas of existence and non-existence is uncertain, like the four elements (earth, water, fire, and wind), their natures are different and contradict each other.
The Venerable Sengliang said: 'Uncertain' means not biased. Nirvana is real, so it is called 'Wonderful Existence'. Birth and death are illusory, so they are called 'Non-existence'. Cause and effect continue, within one whole, but there are two appearances of existence and non-existence. 'Uncertain' means that the principle of Dharma is not biased.
也。寶亮曰。為失者作譬也。將作譬故。先舉失者所計斷常。計斷是無。計常是有。既是橫計。所以不定也。下引四大其性各異為類。如計常也。
良醫善知隨其偏發(至)清凈佛性常住不變。
案。僧亮曰。眾生煩惱偏發。如來應之。亦有偏教斷其偏惑。令會中道。若聞偏說。謂佛性變異也。僧宗曰。第四意也。醫即佛也。若常病者。為說偏教。若斷病者。為說圓教。乃至三毒不同。亦說三藥。以治之也。寶亮曰。第四與佛作譬。如彼良醫善知病源。則應病訊息也。
若言者有知不應染。
案。僧亮曰。後文有證也。若定有佛性。是名染著。若定無佛性。是名妄語也。僧宗曰。第五更舉理。以驗惑為罪也。謂生死有我者。計我之家。何以稱染耶。而言染者。當知。邪[言*恭]不稱理也。寶亮曰。第五教行人。離於執著也。云未來身一體三寶。不應謂如質像之法。執著而取也。
若言無者即是妄語。
案。僧宗曰。若圓果之上。無自在我者。聖人何故。字汝為語耶。寶亮曰。若言未來二頭三首。都無者。便是妄語也。
若言有者不應默然。
案。僧亮曰。不應有聖默然也。思益以諸法空。故名聖默然。此無對句也。僧宗曰。若生死有我者。及撿問之時。何故默然
【現代漢語翻譯】 現代漢語譯本： 也。寶亮說：『這是為迷失的人作比喻。』將要作比喻的緣故，先舉出迷失的人所計較的斷滅和常恒。計較斷滅是『無』，計較常恒是『有』。既然是橫向的計較，所以不能確定。下面引用四大（地、水、火、風，構成物質世界的四種基本元素）的性質各不相同作為類比，就像計較常恒一樣。 良醫善於瞭解隨其偏頗而發作的病癥（直到）清凈佛性（Buddha-nature，所有眾生皆具有的成佛的可能性）常住不變。 案。僧亮說：『眾生的煩惱偏頗而發作，如來（Tathagata，佛的稱號）應機施教，也有針對偏頗的教法來斷除其偏頗的迷惑，使之會歸於中道。如果聽聞偏頗的說法，就認為佛性會變異。』僧宗說：『這是第四種意思。醫者就是佛。如果患的是常病，就為他說偏教；如果患的是斷病，就為他說圓教；乃至三毒（貪、嗔、癡，佛教中的三種根本煩惱）不同，也說三種藥來醫治。』寶亮說：『第四是與佛作比喻，就像那位良醫善於瞭解病源，就應該根據病情來調整用藥。』 如果說有知覺就不應該被污染。 案。僧亮說：『後文有證據。』如果確定有佛性，這叫做染著（attachment，執著）。如果確定沒有佛性，這叫做妄語（false speech，虛妄不實的話）。僧宗說：『這是第五，進一步舉出道理，來驗證迷惑是罪過。』說生死中有我的人，計較於『我』的家，憑什麼稱之為染污呢？而說染污的人，應當知道，邪恭（false respect，虛假的恭敬）不符合道理。寶亮說：『第五是教導修行人，遠離執著。』說未來身一體三寶（Three Jewels，佛、法、僧），不應該說成像物質形象一樣，執著而取。 如果說沒有，那就是妄語。 案。僧宗說：『如果在圓滿的果位之上，沒有自在的我，聖人（sage，證悟者）為什麼稱你為語呢？』寶亮說：『如果說未來二頭三首，都沒有，那就是妄語。』 如果說有，就不應該默然不語。 案。僧亮說：『不應該有聖人默然不語。』思益（思益梵天，一位菩薩）因為諸法（dharmas，構成經驗現實的元素）皆空，所以名為聖默然。這裡沒有對應的句子。僧宗說：『如果生死中有我，在檢查詢問的時候，為什麼默然不語？』
【English Translation】 English version: Also. Bao Liang said, 'This is making a metaphor for those who are lost.' Because he is going to make a metaphor, he first brings up the annihilation and permanence that the lost people are concerned with. Considering annihilation is 'non-existence,' considering permanence is 'existence.' Since it is a horizontal consideration, it cannot be determined. Below, he cites the four great elements (earth, water, fire, and wind, the four basic elements that make up the material world), whose natures are different from each other as an analogy, just like considering permanence. A good doctor is good at knowing the onset of illnesses according to their biases (until) the pure Buddha-nature (the potential for Buddhahood inherent in all beings) is eternally unchanging. Note. Seng Liang said, 'The afflictions of sentient beings arise with biases, and the Tathagata (title of the Buddha) responds accordingly. There are also biased teachings to cut off their biased delusions, so that they may converge on the Middle Way. If one hears biased teachings, one thinks that the Buddha-nature will change.' Seng Zong said, 'This is the fourth meaning. The doctor is the Buddha. If one has a chronic illness, one speaks of biased teachings for them; if one has an illness of annihilation, one speaks of complete teachings for them; even the three poisons (greed, hatred, and delusion, the three root afflictions in Buddhism) are different, and three medicines are spoken of to cure them.' Bao Liang said, 'The fourth is making a metaphor with the Buddha, just like that good doctor who is good at understanding the source of the disease, then one should adjust the medication according to the condition.' If it is said that there is awareness, one should not be defiled. Note. Seng Liang said, 'There is evidence in the following text.' If it is certain that there is Buddha-nature, this is called attachment. If it is certain that there is no Buddha-nature, this is called false speech. Seng Zong said, 'This is the fifth, further raising the principle to verify that delusion is a sin.' Those who say that there is a self in birth and death, who are concerned with the home of the 'self,' why call it defilement? And those who speak of defilement should know that false respect does not conform to reason. Bao Liang said, 'The fifth is to teach practitioners to stay away from attachment.' Saying that the future body is one with the Three Jewels (Buddha, Dharma, Sangha), one should not say that it is like the law of material images, clinging to it and taking it. If it is said that there is not, then that is false speech. Note. Seng Zong said, 'If there is no self at ease on the perfect fruition, why does the sage (an enlightened being) call you speech?' Bao Liang said, 'If it is said that in the future there are no two heads and three necks, then that is false speech.' If it is said that there is, one should not be silent. Note. Seng Liang said, 'There should not be a sage who is silent.' Si Yi (Si Yi Brahma, a Bodhisattva) is called Holy Silence because all dharmas (elements of experiential reality) are empty. There is no corresponding sentence here. Seng Zong said, 'If there is a self in birth and death, why is one silent when examined and questioned?'
耶。寶亮曰。不應如犢子道人之所計也。如此諸句。勸厲行人。應當推理。而會中道。
亦復不應戲論諍訟(至)不解如來微密藏故。
案。僧亮曰。已說理中無偏。偏執是諍。不偏即了真也。僧宗曰。一等四執。皆有過咎也。即色之過。如僧伽也。離色之過。如衛世師也。計一神我。不一不異。如犢子道人也。斷見外道。計一切無。復與前反。皆諍訟也。但求了知者。所執即耶。但當求實相理。豈可輕生執耶。
若說于苦愚人便謂(至)我身即有佛性種子。
案。僧亮曰。已辯得失。今重勸也。夫正因性常。常則是樂也。敬遺記僧宗曰。此下第六。尋惑源起倒所由也。不達偏教之旨。乃計一切苦也。智者不爾。得教外之旨。不滯偏言也。法蓮記僧宗曰。此下第八。迷偏教而起惑之源由也。此中有三番。明人惑教也。第一惑偏教。第二惑圓教。第三雙惑偏圓二教也。若說于苦。愚人便謂。無常此第一惑。偏教上但言起惑。未辨起惑之始。今明惑起之根源也。若論次第。應先惑圓教上也。數明此義。知邪計為非。今始惑偏教也。說一切苦。復不能知身有樂性者。上句濫云。佛亦無常。此言未都無佛性也。若無常無我空寂四句。皆是有為也。解脫是無為也。無我是眾生空。空寂是法空也。我身即
【現代漢語翻譯】 現代漢語譯本： 耶。寶亮說：『不應該像犢子道人（Vatsiputriya，佛教部派之一）所主張的那樣。』像這樣的話，是用來勸勉修行人，應當通過推理，來領會中道（Madhyamaka，不落兩邊的真理）。 也不應該戲論爭訟（直到）不理解如來（Tathagata，佛的稱號）的微密藏（微妙而隱秘的教義）的緣故。 僧亮解釋說：『已經說過理中沒有偏頗，偏執就是爭論。不偏執就能瞭解真諦。』僧宗說：『一等四種執著，都有過失。執著於色（Rupa，物質現象）的過失，就像僧伽（Samgha，佛教僧團）一樣。脫離色的過失，就像衛世師（Vaisheshika，印度正統哲學派別）一樣。計度有一個神我，既非一也非異，就像犢子道人一樣。斷見外道，認為一切皆無，又與前面相反，都是爭論。』但求瞭解真知的人，所執著的即是耶？只應當尋求實相之理，怎麼可以輕易產生執著呢？ 如果說苦，愚人便會認為（直到）我的身體里就有佛性種子（Buddha-dhatu，成佛的潛能）。 僧亮說：『已經辨明了得失，現在再次勸勉。』正因（正確的因）是性常（本性恒常不變），恒常就是樂。敬遺記僧宗說：『下面第六，尋找迷惑的根源，顛倒的由來。』不通達偏頗教義的宗旨，就認為一切都是苦。智者不會這樣，領會教外的宗旨，就不會滯留在偏頗的言論中。法蓮記僧宗說：『下面第八，迷惑于偏頗的教義而產生迷惑的根源。』這裡有三番，說明人迷惑教義。第一是迷惑偏頗的教義，第二是迷惑圓滿的教義，第三是同時迷惑偏頗和圓滿的兩種教義。如果說苦，愚人便會認為無常，這是第一種迷惑。在偏頗的教義上只說產生迷惑，沒有辨明產生迷惑的開始。現在說明迷惑產生的根源。如果按次第，應該先迷惑圓滿的教義。多次說明這個意義，知道邪見是錯誤的。現在開始迷惑偏頗的教義。說一切都是苦，又不能知道身體里有快樂的本性。上句濫說，佛也是無常。這裡說並非完全沒有佛性。如果無常、無我、空、寂這四句，都是有為法。解脫是無為法。無我是眾生空，空寂是法空。我的身體就是
【English Translation】 English version: Ye. Bao Liang said, 'It should not be like what the Vatsiputriya (a Buddhist school) advocates.' Such statements are to encourage practitioners to understand the Middle Way (Madhyamaka, the truth that does not fall into extremes) through reasoning. Also, one should not engage in frivolous debates and disputes (until) because of not understanding the subtle and secret treasury of the Tathagata (an epithet of the Buddha). Seng Liang explained, 'It has already been said that there is no bias in the truth; clinging to bias is disputation. Non-bias is understanding the true reality.' Seng Zong said, 'The four kinds of attachments are all flawed. The fault of attachment to Rupa (material phenomena) is like the Samgha (Buddhist monastic community). The fault of detachment from Rupa is like the Vaisheshika (an orthodox school of Indian philosophy). Considering a single self that is neither one nor different is like the Vatsiputriya. The nihilistic heretics, who believe that everything is non-existent, are the opposite of the former, and all are disputes.' Those who only seek to understand true knowledge, is what they cling to Ye? One should only seek the principle of true reality; how can one lightly generate attachments? If one speaks of suffering, fools will think (until) my body has the seed of Buddha-dhatu (Buddha-nature, the potential to become a Buddha). Seng Liang said, 'The gains and losses have already been distinguished; now I urge again.' The right cause (correct cause) is nature constant (inherently constant), and constant is happiness. Jing Yi Ji Seng Zong said, 'Below is the sixth, looking for the source of confusion, the origin of inversion.' Not understanding the purpose of biased teachings, one thinks that everything is suffering. Wise people will not do this, understand the purpose outside the teachings, and will not be stuck in biased words. Fa Lian Ji Seng Zong said, 'Below is the eighth, the source of confusion arising from confusion with biased teachings.' There are three times here, explaining people's confusion with teachings. The first is confusion with biased teachings, the second is confusion with complete teachings, and the third is confusion with both biased and complete teachings. If one speaks of suffering, fools will think of impermanence, which is the first kind of confusion. On biased teachings, it only says that confusion arises, without distinguishing the beginning of confusion. Now explain the root of confusion. If according to the order, one should first be confused by the complete teachings. Explain this meaning many times, knowing that wrong views are wrong. Now begin to be confused by biased teachings. Saying that everything is suffering, and not knowing that there is a nature of happiness in the body. The previous sentence abused and said that the Buddha is also impermanent. Here it says that there is not completely no Buddha-nature. If impermanence, non-self, emptiness, and stillness are all conditioned dharmas. Liberation is unconditioned dharma. Non-self is the emptiness of beings, and emptiness and stillness are the emptiness of dharmas. My body is
有佛性種子者。眾生是正因。為種子也。
若說無我凡夫當謂(至)雖有去來常住無變。
案。僧亮曰。有為因果。從顛倒起。假名不實也。如幻化者。從緣見也。敬遺記僧宗曰。如凈名經云。迦栴延於後廣宣其義。非直不達佛地無苦。亦復不識苦之不生。是故致凈名訶也。初說苦。次說無常。次說無我。次說空不說不凈也。法蓮記僧宗曰。如幻化者。大品經云。設有一法。過於涅槃。我亦說之。如幻如夢。此言都空。如八萬劫斷也。人中師子。雖有去來者。覆相說故。言佛亦滅。而實法身真不滅也。
若言無明因緣諸行(至)無二之性即是實性。
案。僧亮曰。上以不分別為失。此取因果定相。著有為故為失。下以苦無常無我。顯著無為之失也。我與無我。性無有二者。此明第一義中道。離有無二邊也。敬遺記僧宗曰。此第八段。曾聞師說。指此名為迷圓教而起惑也。就文而撿。無灼然有異。乃隨人釋耳。但上已明有無中道。然亦事須明顯相續中道。以其義勢相涉故也。前三句。就有漏法中。明因果黑白二法。通漏無漏。明因果也。凡夫聞因果之言。便謂天隔。生二法之想。深達之者。體因果之異故。不得言一。因果相關。不得言異也。法蓮記僧宗曰。此第二番惑圓教也。聞說法身是常。
【現代漢語翻譯】 現代漢語譯本 有佛性種子者，眾生是正因（zhengyin，根本原因），作為種子。
如果說沒有『我』，凡夫俗子會認為（以至於）即使有來去，也是恒常不變的。
按：僧亮說，有為的因果，從顛倒中產生，只是假名，並非真實。如同幻化之物，從因緣和合而顯現。敬遺記僧宗說，如同《維摩詰經》所說，迦旃延（Katyayana，佛陀十大弟子之一，以善於論議著稱）在後來廣泛宣揚他的義理，不僅不瞭解佛地的無苦，也不瞭解苦的不生。因此導致維摩詰（Vimalakirti，一位著名的在家菩薩）的呵斥。最初說苦，其次說無常，再次說無我，再次說空，不說不凈。法蓮記僧宗說，如同幻化之物，《大品經》（Mahaprajnaparamita Sutra，般若經的別稱）說，假設有一法，勝過涅槃（Nirvana，佛教術語，指解脫），我也說它如幻如夢。這些話都歸於空，如同八萬劫的斷滅。人中師子（指佛陀），即使有來去，也是爲了適應眾生的根器而說的。說佛也會滅度，而實際上法身（Dharmakaya，佛的三身之一，代表真理之身）是真實不滅的。
如果說無明（Avidya，佛教術語，指對真理的無知）因緣導致諸行（Samskara，佛教術語，指業力行為），（以至於）沒有二元對立的性質，那就是實性（Reality nature，真實的本性）。
按：僧亮說，上面以不分別（不區分）為過失，這裡執取因果的固定相，執著于有為法，所以是過失。下面以苦、無常、無我，來顯著無為法的過失。『我』與『無我』，性質沒有二元對立，這說明第一義諦（Paramartha-satya，佛教術語，指最高的真理）的中道，遠離有和無的二邊。敬遺記僧宗說，這是第八段，曾經聽老師說，指的就是迷失圓教（Perfect Teaching，佛教術語，指最圓滿的教義）而生起迷惑。就文句來檢查，沒有明顯不同，只是隨人解釋罷了。但上面已經說明有無的中道，然而也必須明顯相續的中道，因為它們的義理相互關聯。前三句，就有漏法（Asrava，佛教術語，指有煩惱的法）中，說明因果的黑白二法，貫通有漏和無漏，說明因果。凡夫聽到因果的言論，就認為天壤之別，產生二元對立的想法。深刻通達的人，體會因果的差異，所以不能說一。因果相關聯，不能說異。法蓮記僧宗說，這是第二次迷惑圓教。聽到說法身是常。
【English Translation】 English version Those who have the seed of Buddha-nature, sentient beings are the direct cause (zhengyin, fundamental cause), as the seed.
If it is said that there is no 'self', ordinary people will think (to the extent that) even if there is coming and going, it is constant and unchanging.
Note: Sengliang said that conditioned cause and effect arise from delusion, and are merely provisional names, not real. Like illusions, they appear from the aggregation of conditions. Jingyiji Sengzong said, as the Vimalakirti Sutra says, Katyayana (Katyayana, one of the ten great disciples of the Buddha, known for his skill in debate) later widely propagated his doctrines, not only not understanding the absence of suffering in the Buddha-land, but also not understanding the non-arising of suffering. Therefore, Vimalakirti (Vimalakirti, a famous lay bodhisattva) rebuked him. First, he spoke of suffering, then impermanence, then no-self, then emptiness, and did not speak of impurity. Falianji Sengzong said, like illusions, the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra, another name for the Prajna Sutra) says, 'Suppose there is a dharma that surpasses Nirvana (Nirvana, a Buddhist term referring to liberation), I would also say it is like an illusion, like a dream.' These words all return to emptiness, like the annihilation of eighty thousand kalpas. The lion among men (referring to the Buddha), even if there is coming and going, it is said to accommodate the capacities of sentient beings. It is said that the Buddha will also pass away, but in reality, the Dharmakaya (Dharmakaya, one of the three bodies of the Buddha, representing the body of truth) is truly imperishable.
If it is said that ignorance (Avidya, a Buddhist term referring to ignorance of the truth) causes karmic actions (Samskara, a Buddhist term referring to karmic actions), (to the extent that) there is no dualistic nature, then that is the Reality nature (Reality nature, the true nature).
Note: Sengliang said that above, not distinguishing (not differentiating) is considered a fault, here, grasping the fixed appearance of cause and effect, clinging to conditioned dharmas, is therefore a fault. Below, suffering, impermanence, and no-self are used to highlight the fault of unconditioned dharmas. 'Self' and 'no-self' have no dualistic nature, which illustrates the Middle Way of the First Truth (Paramartha-satya, a Buddhist term referring to the highest truth), being far from the two extremes of existence and non-existence. Jingyiji Sengzong said that this is the eighth section, and I once heard the teacher say that it refers to being lost in the Perfect Teaching (Perfect Teaching, a Buddhist term referring to the most complete doctrine) and giving rise to delusion. Examining the text, there is no obvious difference, it is just interpreted differently by different people. However, the Middle Way of existence and non-existence has already been explained above, but the Middle Way of continuous succession must also be clearly explained, because their meanings are interconnected. The first three sentences, in the context of defiled dharmas (Asrava, a Buddhist term referring to dharmas with afflictions), explain the black and white dharmas of cause and effect, connecting defiled and undefiled, explaining cause and effect. Ordinary people, upon hearing the words of cause and effect, think they are worlds apart, and generate dualistic thoughts. Those who deeply understand, realize the difference between cause and effect, so they cannot say they are one. Cause and effect are interconnected, so they cannot say they are different. Falianji Sengzong said that this is the second time of being deluded by the Perfect Teaching. Hearing that the Dharmakaya is constant.
學地無常。凡夫執言。佛與眾生。明無明異。有為無為。各不相關也。偏教亦明十二因緣。何以為異。藉以為譬。于明無明。若不了者。況能善達圓教妙理耶。無明為因。明則為果。下有為無為等句皆如是也。寶亮曰。此下第二重。明實相中道也。若直談昔教偏取生死。空有為實。若就今經為語。乃識神明妙體。真如為實。知金剛心已還。必是苦空無常。佛果必是常樂我凈。若作如斯之解。便於兩邊。皆得實義。成中道行。所以然者。生死體空。亦從本來。無二無別。涅槃體如如。亦本來無相。此是體。識諸法實相之理也。然此中所明。唯斯一途。下所歷事。雖多。然其義要不復異也。夫執相者。云因緣之法。有一定性。無明亦有一定性也。兩物各不相關。是故佛言。實相之理。彼此俱無也。智秀曰。此下明相續法上。辯不異一段之中道也。有二意。第一說無二之性。即是實性。正顯不異。一假名義也。第二從我與無我。性無有二。訖無有二相。第二意。以理相深遠。恐聞不即解。乃引諸佛所贊。及大品所明。我亦曾說假一之理。用證今說。明其理甚實。不可不信也。
若言應修一切法苦(至)無二之性即是實性。
案。敬遺記僧宗曰。尋此語似迷圓教而起惑也。說金剛已還。一切法樂聞此之言。謂天然
【現代漢語翻譯】 現代漢語譯本： 『學地無常』（學習的境界是無常的）。凡夫執著于言語文字的表面意思。佛與眾生，區別在於明與無明。有為法與無為法，各自不相關聯。偏教也闡明十二因緣（十二因緣：佛教關於生命輪迴的理論），那又有什麼不同呢？如果借用這些來作比喻，對於明與無明都不能瞭解，又怎麼能善於通達圓教的微妙道理呢？無明是因，明則是果。下面『有為無為』等句子都是這樣。寶亮說：『這以下是第二重，闡明實相中道。』如果只談昔日的教義，偏執于生死、空有為實，如果就現在的經典來說，就是認識到識神的明妙本體，真如才是實。知道金剛心（金剛般若波羅蜜多心經的核心概念）已經迴歸，必定是苦空無常，佛果必定是常樂我凈。如果這樣來理解，那麼對於兩邊，都能得到真實的意義，成就中道之行。之所以這樣，是因為生死的本體是空，也是從本來如此，沒有二也沒有差別。涅槃的本體如如不動，也是本來就沒有相。這是本體，是認識諸法實相的道理。然而這裡所闡明的，只有這一條途徑。下面所經歷的事情雖然多，但其中的意義要點並沒有不同。執著于相的人認為，因緣之法，有一定不變的性質，無明也有一定不變的性質。兩件事物各自不相關聯。所以佛說，實相的道理，彼此都沒有。 智秀說：『這以下闡明相續法上，辨別不異的一段中道。』有兩種意思。第一是說無二的性質，就是實性，正是爲了顯示不異，是一種假名義。第二是從我與無我，性沒有二，到沒有二相。第二種意思是，因為理相深遠，恐怕聽了不能立刻理解，所以引用諸佛所讚歎的，以及《大品般若經》（《摩訶般若波羅蜜經》的簡稱）所闡明的，『我也曾說過假一的道理』，用以證明現在所說的，說明其中的道理非常真實，不可不信。 『若言應修一切法苦(至)無二之性即是實性。』 案：敬遺記僧宗說：『尋思這句話，好像是迷惑于圓教而產生疑惑。』說金剛心已經迴歸，一切法都快樂，聽到這樣的話，認為是天然如此。
【English Translation】 English version: 'The realm of learning is impermanent.' Ordinary people cling to the literal meaning of words. The difference between the Buddha and sentient beings lies in enlightenment and ignorance. Conditioned and unconditioned phenomena are unrelated. The Hinayana teachings also explain the Twelve Links of Dependent Origination (Twelve Links of Dependent Origination: the Buddhist theory of the cycle of life and death), so what is the difference? If these are used as metaphors, and one cannot understand enlightenment and ignorance, how can one be skilled in comprehending the subtle principles of the Perfect Teaching? Ignorance is the cause, and enlightenment is the result. The following phrases such as 'conditioned and unconditioned' are all like this. Bao Liang said: 'The following is the second level, explaining the Middle Way of Reality.' If we only talk about the teachings of the past, clinging to birth and death, and considering emptiness and existence as real, if we speak according to the present sutra, it is to recognize the bright and wonderful essence of the consciousness-spirit, and Suchness (Tathata) is the reality. Knowing that the Vajra Mind (the core concept of the Diamond Sutra) has returned, it must be suffering, emptiness, and impermanence, and the Buddha-fruit must be permanence, bliss, self, and purity. If we understand it in this way, then for both sides, we can obtain the true meaning and achieve the Middle Way practice. The reason for this is that the essence of birth and death is empty, and it is also from the beginning, without two or difference. The essence of Nirvana is immutable Suchness, and it is also without form from the beginning. This is the essence, the principle of recognizing the true nature of all phenomena. However, what is explained here is only this one path. Although there are many things experienced below, the essential meaning is not different. Zhi Xiu said: 'The following explains the Middle Way in the section on distinguishing non-duality in the continuous Dharma.' There are two meanings. The first is to say that the nature of non-duality is the true nature, which is precisely to show non-duality, which is a nominal meaning. The second is from self and non-self, the nature is not two, to not having two forms. The second meaning is that because the principle and appearance are profound, fearing that one cannot understand immediately upon hearing, so he quotes what the Buddhas praised, and what the Great Perfection of Wisdom Sutra (Prajnaparamita Sutra) explains, 'I have also said the principle of provisional oneness,' to prove what is being said now, explaining that the principle is very real and should not be disbelieved. 'If it is said that one should cultivate all the suffering of the Dharma (to) the nature of non-duality is the true nature.' Note: Jing Yi Ji Seng Zong said: 'Thinking about this sentence, it seems that it arises from confusion about the Perfect Teaching.' Saying that the Vajra Mind has returned, all Dharmas are joyful, hearing such words, thinking it is natural.
殊異。斯則迷滯相續假義之一邊也。若不依此釋者。還就偏教起惑。正言偏教說一切苦。謂秘藏亦苦。凡夫聞此生斷見。則唸唸生滅。前滅後起。都不相關。頓乖相續不異之旨也。法蓮記僧宗曰。第三番。人情有疑。謂二人惑二教也。今明一人雙惑二教。乃結與一人也。一切法者。是偏教也。凡夫謂二。是圓教也。亦應如前。備有五句。但言苦無我者。依無我觀。兼得法空涅槃。亦空兼亦盡矣。
我與無我性無有二(至)汝應如是受持頂戴。
案。道生曰。因緣不得相離。因緣有故。學得成佛。豈離無我而有我耶。僧宗曰。此第八正理也。如智人所解。因果之相關也。寶亮曰。就昔教之時。不作我無我。若就今教故不俟言也。我者。據佛果。無我者。據生死。論實相之中。則無別也。
善男子汝亦應當堅持憶念(至)說我無我無有二相。
案。道生曰。彼所明不二之義。亦如今說也。敬遺記僧宗曰。第八段。引昔空教所說中道。以為證也。彼燈主品中。明前炎后炎。俱不能燋。燋亦不離前。后炎也。昔已久說。非獨今明。重出謬情。非經不辯也。寶亮曰。第三重明作善業也。就行人而辨相續中道也。此我無我不異上釋。然上之所明。據空無異邊也。今於此中。談其相續邊也。轉此相續一行人
【現代漢語翻譯】 現代漢語譯本： 殊異。這便是迷失停滯于相續假義的一方面。若不依據此來解釋，還會就片面的教義產生迷惑。直接說片面的教義說一切皆苦，認為秘藏也苦。凡夫聽聞此言會產生斷滅見，認爲念念生滅，前滅後起，都不相關聯，完全違背了相續不異的宗旨。法蓮在《記僧宗》中說：『第三番，人們心中有疑問，認為兩個人迷惑于兩種教義。』現在說明一個人同時迷惑于兩種教義，乃是總結與一個人。『一切法』，是片面的教義。『凡夫謂二』，是圓滿的教義。也應該像前面一樣，具備五句。但只說苦和無我，是依據無我觀，兼得法空涅槃，也空也盡了。
『我與無我性無有二（至）汝應如是受持頂戴。』
案：道生說：『因緣不得相離，因緣有故，學得成佛。豈離無我而有我耶？』僧宗說：『這是第八個正理。』如智人所理解的，因果是相關的。寶亮說：『就過去的教義來說，不作我無我之分。若就現在的教義，故不需多言。』我，指的是佛果。無我，指的是生死。論實相之中，則沒有區別。
『善男子汝亦應當堅持憶念（至）說我無我無有二相。』
案：道生說：『他們所闡明的不二之義，也如現在所說。』敬遺在《記僧宗》中說：『第八段，引用過去空教所說的中道，作為證明。』彼《燈主品》中，說明前炎后炎，都不能燒焦。燒焦也不離開前炎后炎。過去已經說了很久，並非只有現在才明白。重複出現謬誤的情形，並非經典不辨明。寶亮說：『第三重說明作善業。』就行人而辨別相續中道。此我無我不異於上面的解釋。然而上面所闡明的，是依據空無異的方面。現在於此中，談論其相續的方面。轉變此相續一行人
【English Translation】 English version: Different and distinct. This is one aspect of being lost and stagnant in the false meaning of continuity. If one does not explain it this way, one will still be confused by the partial teachings. Directly stating that the partial teachings say all is suffering, believing that the esoteric teachings are also suffering. Ordinary people, upon hearing this, will develop a nihilistic view, thinking that thoughts arise and cease, with the former ceasing and the latter arising, completely unrelated, utterly violating the principle of continuity and non-difference. Fa Lian said in 'Notes on Monk Zong': 'The third time, people have doubts, thinking that two people are confused by two teachings.' Now it is explained that one person is simultaneously confused by two teachings, which is a conclusion related to one person. 'All dharmas' (一切法) are the partial teachings. 'Ordinary people say two' is the complete teaching. It should also be like before, possessing five phrases. But only speaking of suffering and no-self, is based on the contemplation of no-self, also attaining emptiness of dharma and Nirvana, also empty and also exhausted.
'I and no-self are not two in nature (to) You should receive, uphold, and revere it in this way.'
Note: Dao Sheng said: 'Cause and condition cannot be separated; because there are causes and conditions, learning can achieve Buddhahood. How can there be a self apart from no-self?' Monk Zong said: 'This is the eighth correct principle.' As understood by wise people, cause and effect are related. Bao Liang said: 'In the time of the past teachings, there was no distinction between self and no-self. If it is according to the present teachings, then there is no need to say more.' 'I' refers to the fruit of Buddhahood. 'No-self' refers to birth and death. In discussing the true nature, there is no difference.
'Good man, you should also firmly uphold and remember (to) saying that self and no-self are not two aspects.'
Note: Dao Sheng said: 'The meaning of non-duality that they elucidated is also like what is said now.' Jing Yi said in 'Notes on Monk Zong': 'The eighth section quotes the Middle Way spoken of in the past emptiness teachings as proof.' In the 'Lamp Holder Chapter', it is explained that neither the previous flame nor the subsequent flame can scorch. Scorching also does not depart from the previous and subsequent flames. It has been said for a long time in the past, and it is not only clear now. Repeatedly appearing erroneous situations are not what the scriptures do not clarify. Bao Liang said: 'The third repetition explains doing good deeds.' It distinguishes the Middle Way of continuity based on the practitioner. This self and no-self are not different from the above explanation. However, what was elucidated above is based on the aspect of emptiness and non-difference. Now, in this, we discuss the aspect of its continuity. Transforming this continuous line of practitioners.
之語故。謂之我無我也。所以引般若經為證。相續義者。故如因成假義。若直一也。不名因成。若各異也。亦不名因成。因成者。有能成所成。能成是總也。今相續亦如此。直一亦不相續。若直異。亦不相續。要是前法謝后法起。補此曾有之處。假名中道相續語故。從因至果。喻如五味之相續也。法蓮記僧宗曰。第九引經為證。然大品經。乃不說我無我義。說非初心得。非離初心得。成無二之義也。
如因乳生酪因酪得生蘇(至)因熟蘇得醍醐。
案。道生曰。舉近事。以譬遠理也。僧亮曰。三種中道。以因緣為本。但證因緣餘者。自明先說正因。如乳酪等法也。后破其橫計。成因生之義也。敬遺記僧宗曰。此下第九借譬。以顯中道一異之旨也。先舉三關。此中不許從自他生。許從乳生。此言未了。下因迦葉致難。有無之義乃彰耳。法蓮記僧宗曰。第十借乳酪。為譬亦證成第八無二之旨。而因果相關也。因乳生酪者。后因至果。理不得異。凡聖之理。理相關也。智秀曰。第三次明因果中道。有三番往復也。第一佛自說。第二迦葉難。第三佛答。此下訖無有二相。第一意也。
如是酪性為從乳生(至)乃至醍醐亦復如是。
案。道生曰。核論理衷。要從緣生。非他非自也。智秀曰。先開三種章
【現代漢語翻譯】 現代漢語譯本： 之所以這樣說，是因為要表達『我無我』（Anatta，佛教術語，指沒有永恒不變的自我）的道理。所以引用《般若經》（Prajnaparamita Sutra，大乘佛教經典，強調智慧的完美）作為證據。關於『相續』（continuity，佛教術語，指事物在時間上的連續性）的意義，就像因緣和合而成的假象。如果事物是絕對單一的，就不能稱之為『因成』（caused）。如果事物完全不同，也不能稱之為『因成』。『因成』指的是有能成就者和所成就者，能成就者是總體的條件。現在，『相續』也是如此。絕對單一的事物不會相續，完全不同的事物也不會相續。必須是前一個法（dharma，佛教術語，指構成經驗現實的基本元素）滅去，后一個法生起，以此來填補曾經存在的地方，這才是假名安立的『中道相續』（Middle Way continuity，佛教術語，指不落兩邊的連續性）的說法。從因到果，就像五種味道的相續一樣。法蓮記錄僧宗的話說：第九次引用經典作為證據。然而，《大品經》（Mahaprajnaparamita Sutra，般若經的別稱）並沒有直接說『我無我』的意義，而是說不是一開始就能得到，也不是離開一開始就能得到，從而成就『無二』（non-duality，佛教術語，指超越二元對立的境界）的意義。 就像從牛奶產生酪，從酪產生酥（Ghee，澄清的奶油），直到從熟酥得到醍醐（Supreme ghee，比喻最高的佛法）。 道生說：這是用身邊的事例來比喻深遠的道理。僧亮說：三種中道，以因緣為根本，只要證明了因緣，其他的自然就明白了。先說正因，如牛奶、酪等法。然後破斥那些橫生的計較，成就因緣生起的意義。敬遺記錄僧宗的話說：下面第九次借用比喻，來顯示中道一異的宗旨。先提出三關，這裡不允許從自生或他生，允許從牛奶生。這句話還沒有說完，下面因迦葉（Kasyapa，佛陀的弟子）的提問，有無的意義才得以彰顯。法蓮記錄僧宗的話說：第十次借用乳酪，作為比喻，也是爲了證明第八次『無二』的宗旨，以及因果之間的相關性。從牛奶產生酪，后因至果，道理上不能有所不同。凡夫和聖人的道理，在理上是相關的。智秀說：第三次闡明因果中道，有三番往復。第一次是佛自己說，第二次是迦葉提問，第三次是佛回答。下面直到『無有二相』，是第一層意思。 像這樣，酪的性質是從牛奶中產生的嗎？乃至醍醐也是如此。 道生說：這是在覈實理論的要點，一定要從因緣生起，既不是從自身生起，也不是從他者生起。智秀說：先開啟三種章節。
【English Translation】 English version: This is said to express the principle of 'Anatta' (no-self). Therefore, the 'Prajnaparamita Sutra' (Perfection of Wisdom Sutra) is cited as evidence. Regarding the meaning of 'continuity', it is like the illusion formed by the aggregation of causes and conditions. If something is absolutely singular, it cannot be called 'caused'. If things are completely different, they also cannot be called 'caused'. 'Caused' refers to having an agent and something that is accomplished, the agent being the overall condition. Now, 'continuity' is also like this. Absolutely singular things do not continue, and completely different things do not continue either. It must be that the previous dharma ceases and the subsequent dharma arises, filling the place that once existed. This is the saying of 'Middle Way continuity' established by provisional names. From cause to effect, it is like the continuity of the five flavors. Fa-Lian recorded Seng-Zong's words: The ninth time, the sutra is cited as evidence. However, the 'Mahaprajnaparamita Sutra' does not directly speak of the meaning of 'no-self', but says that it is not obtained from the beginning, nor is it obtained apart from the beginning, thereby achieving the meaning of 'non-duality'. It is like cheese being produced from milk, ghee being produced from cheese, until supreme ghee is obtained from ripened ghee. Dao-Sheng said: This uses nearby examples to illustrate profound principles. Seng-Liang said: The three Middle Ways are rooted in causes and conditions. As long as causes and conditions are proven, the rest will naturally become clear. First, the direct cause is explained, such as milk, cheese, and other dharmas. Then, those unfounded calculations are refuted, achieving the meaning of arising from causes. Jing-Yi recorded Seng-Zong's words: Below, the ninth time, a metaphor is borrowed to reveal the essence of the Middle Way's sameness and difference. First, three barriers are raised. Here, arising from self or other is not allowed; arising from milk is allowed. This statement is not yet complete. Below, due to Kasyapa's questioning, the meaning of existence and non-existence is revealed. Fa-Lian recorded Seng-Zong's words: The tenth time, cheese and milk are borrowed as a metaphor, also to prove the eighth principle of 'non-duality' and the correlation between cause and effect. Cheese is produced from milk; from subsequent cause to effect, the principle cannot be different. The principle of ordinary beings and sages is related in principle. Zhi-Xiu said: The third time, the Middle Way of cause and effect is explained, with three repetitions. The first time is when the Buddha speaks himself, the second time is when Kasyapa asks, and the third time is when the Buddha answers. Below, until 'no two aspects', is the first meaning. Like this, is the nature of cheese produced from milk? And so on, supreme ghee is also like this. Dao-Sheng said: This is verifying the key points of the theory; it must arise from causes and conditions, neither arising from itself nor arising from another. Zhi-Xiu said: First, open the three chapters.
門也。
若從他生即是他作非是乳生若非乳生乳無所為。
案。道生曰。非乳則無。豈從他耶。僧亮曰。若水能生酪。乳復何為。僧宗曰。即他作者。離乳之外。其餘萬物皆稱他。
若自生者不應相似(至)定復不復余處來也。
案。道生曰。茍能自生。何用必續相。似之後耶。僧亮曰。若自生者。不應須乳也。若必續乳而生。不能無因。非自力也。則不俱生者。以續故不俱。若能自生。亦可俱也。不從余處來者。向以不俱。明不不自生。復似從余處而來。續彼后也。僧宗曰。此難有三重。一謂不應續乳。二謂應與乳並。三謂應異處來也。
當知乳中先有酪相。
案。道生曰。不從他來。又不自生。唯應乳出故。言先有其相也。
甘味多故不能自變乃至醍醐亦復如是。
案。僧亮曰。先有酪相者。先有甘也。不能自變者。待醪乃能變多為少。甘多為乳。甘少為酪。故不一也。同是甘性。性不異故。是中道義。寶亮曰。先有酪相者。因中說果。必有故言有也。
是牛食啖水草因緣(至)其乳則有色味之異。
案。僧亮曰。廣以事證耳。寶亮曰。名肥膩者。此為行人作譬也。雪山喻五陰身。草譬因果性六行理也。牛譬行人。若於涅槃因果佛性中學。直向佛
【現代漢語翻譯】 現代漢語譯本： 門也（這是關於『門』的討論）。 若說是從其他事物產生，那就是『他』（指非乳的來源）所造作，而非從乳產生。如果不是從乳產生，那麼乳的作用又是什麼呢？ 案（註釋）：道生說，如果不是從乳產生，那麼酪就不可能存在。難道是從其他來源嗎？僧亮說，如果水能產生酪，那乳又有什麼作用呢？僧宗說，所謂『他』所造作，就是指除了乳之外，其餘萬物都可以稱為『他』。 若說是自身產生，就不應該（與乳）相似，（如果酪是自生的，那麼它）必定不是從其他地方來的。 案（註釋）：道生說，如果酪能夠自身產生，為什麼一定要延續相似的乳之後才產生呢？僧亮說，如果酪是自生的，就不應該需要乳。如果一定要延續乳才能產生，那就不能說是無因的，也不是自身的力量。那麼不能同時產生的原因，是因為延續的緣故而不能同時。如果能夠自身產生，也可以同時產生。不是從其他地方來的，之前因為不能同時產生，說明不是自身產生，又好像是從其他地方而來，延續在乳之後。僧宗說，這裡有三重困難。一是認為不應該延續乳，二是認為應該與乳同時產生，三是認為應該從不同的地方來。 應當知道乳中先有酪的形態。 案（註釋）：道生說，不是從其他地方來，也不是自身產生，只能說是從乳中產生，所以說先有酪的形態。 因為甘味多，所以不能自身變化，乃至醍醐（最好的乳製品）也是這樣。 案（註釋）：僧亮說，所謂先有酪的形態，就是先有甘味。不能自身變化，是因為要等待醪（酒）才能變化，多變為少，甘多變為乳，甘少變為酪，所以不是一樣的。同是甘的性質，性質沒有不同，這就是中道的意義。寶亮說，所謂先有酪的形態，是從因中說果，因為必定會有，所以說有。 這是因為牛吃水草的因緣，（所以牛乳）的顏色和味道才會有不同。 案（註釋）：僧亮說，這是廣泛地用事例來證明。寶亮說，所謂肥膩，這是為修行人作比喻。雪山比喻五陰身（構成個體的五種要素），草比喻因果性六行理（六種修行方法）。牛比喻修行人。如果在涅槃（解脫）的因果佛性中學習，就能直接趨向佛。
【English Translation】 English version: Door also (This is a discussion about 'door'). If it is said to arise from other things, then it is made by 'other' (referring to a non-milk source), not arising from milk. If it does not arise from milk, then what is the purpose of milk? Note: Daosheng said, if it is not from milk, then cheese cannot exist. Is it from other sources? Sengliang said, if water can produce cheese, then what is the use of milk? Sengzong said, the so-called 'other' made, refers to all things other than milk can be called 'other'. If it is said to arise from itself, it should not be similar (to milk), (if cheese is self-generated, then) it must not come from elsewhere. Note: Daosheng said, if cheese can arise by itself, why must it continue after similar milk? Sengliang said, if cheese is self-generated, it should not need milk. If it must continue milk to be produced, then it cannot be said to be without cause, nor is it its own power. Then the reason why it cannot be produced at the same time is because it continues, so it cannot be at the same time. If it can be produced by itself, it can also be produced at the same time. It does not come from other places, because it cannot be produced at the same time before, indicating that it is not self-generated, and it seems to come from other places, continuing after the milk. Sengzong said, there are three difficulties here. One is that it should not continue milk, the second is that it should be produced at the same time as milk, and the third is that it should come from different places. It should be known that there is a form of cheese in the milk first. Note: Daosheng said, it does not come from other places, nor is it self-generated, it can only be said to be produced from milk, so it is said that there is a form of cheese first. Because the sweet taste is too much, it cannot change by itself, and even ghee (the best dairy product) is the same. Note: Sengliang said, the so-called first form of cheese is the first sweet taste. It cannot change by itself, because it needs to wait for mash (wine) to change, more becomes less, more sweetness becomes milk, less sweetness becomes cheese, so it is not the same. The same is the nature of sweetness, the nature is not different, this is the meaning of the Middle Way. Baoliang said, the so-called first form of cheese is to say the fruit from the cause, because it will definitely be there, so it is said to be there. This is because the cow eats the cause of water and grass, (so the cow's milk) has different colors and tastes. Note: Sengliang said, this is widely used examples to prove. Baoliang said, the so-called fat and greasy, this is a metaphor for practitioners. The snow mountain is a metaphor for the five aggregates (the five elements that make up the individual), and the grass is a metaphor for the six principles of cause and effect (six methods of practice). The cow is a metaphor for the practitioner. If you study in the cause and effect Buddha-nature of Nirvana (liberation), you can directly go to the Buddha.
果。不經四趣。
是諸眾生以明無明業因緣故生於二相。
案。道生曰。背明成無明故惑不二之相為二相耳。非本二也。
若無明轉則變為明(至)亦復如是無有二相。
案。僧亮曰。眾生有心。知苦可厭。知樂可求。不識苦故。名無明也。識則無明。之名轉也。是則有明闇之異不一也。
迦葉菩薩白佛言世尊(至)乳中有酪是義云何。
案。僧亮曰。因緣中道離有無。諸佛上所說。有中道義味。故有問也。僧宗曰。上舉三關。明自他有過。許從乳生。理未可見。假作定有定無之難。使中道之旨顯也。
世尊若言乳中定有酪相(至)何故乳中不生於草。
案。僧宗曰。百草之中。亦應有乳。如是乳中。亦有草者。草為因也。乳為果也。若使因中有果者。果中亦可有因。是則反覆有過也。
善男子不可定言乳中有酪(至)亦不可說從他而生。
案。僧亮曰。甘時無醋。故非有。甘為醋因。故非無也。不從他生者。定由乳出。證因義也。僧宗曰。佛自料簡。離二邊而得生酪也。上已簡不從自生。今不復釋也。
若言乳中定有酪者(至)乳中定有酪性。
案。僧宗曰。黃白恬醋。既不一一種。故知。乳時無有酪也。
若言乳中定無酪者(
【現代漢語翻譯】 現代漢語譯本 果。不經歷四趣（地獄、餓鬼、畜生、阿修羅）。
這些眾生因為光明和無明的業力因緣，產生了二相（對立的兩種現象）。
案：道生說，背離光明而成就無明，所以迷惑于非二的實相而認為是二相，並非本來就是二。
如果無明轉變，就變為光明。（至）也同樣如此，沒有二相。
案：僧亮說，眾生有心，知道苦可以厭惡，知道樂可以追求，不認識苦的緣故，叫做無明。認識了，那麼無明的名稱就轉變了。這樣就有光明和黑暗的差異，不是一成不變的。
迦葉菩薩問佛說：世尊，（至）乳中有酪（牛奶中有奶酪）是什麼意思呢？
案：僧亮說，因緣中道，遠離有和無，諸佛所說。有中道的義理，所以有這樣的提問。僧宗說，上面舉出三關，說明自己和他人都有過失，允許從牛奶中產生奶酪，這個道理還看不出來。假設有定有和定無的詰難，使中道的宗旨顯現出來。
世尊，如果說牛奶中一定有奶酪的相（至），為什麼牛奶中不生長草呢？
案：僧宗說，各種草之中，也應該有牛奶。像這樣牛奶中，也有草，草是因，牛奶是果。如果說因中有果，那麼果中也可以有因，這樣就反覆出現過失了。
善男子，不能肯定地說牛奶中有奶酪（至），也不能說奶酪是從其他事物產生的。
案：僧亮說，甘甜的時候沒有酸味，所以不是有。甘甜是酸味的因，所以不是無。不是從他物產生，一定是由牛奶產生，證明因的意義。僧宗說，佛自己分析，離開二邊而得到產生奶酪的結論。上面已經分析了不是從自身產生，現在不再解釋。
如果說牛奶中一定有奶酪，（至）牛奶中一定有奶酪的性質。
案：僧宗說，黃色、白色、甘甜、酸味，既然不是同一種，所以知道，牛奶的時候沒有奶酪。
【English Translation】 English version Resulting in not passing through the four destinies (hell, hungry ghosts, animals, asuras).
These sentient beings, due to the karmic causes and conditions of clarity and ignorance, are born into duality (two opposing phenomena).
Note: Daosheng said, 'Turning away from clarity to create ignorance, thus being deluded by the non-dual reality into thinking it is dual, it is not originally dual.'
If ignorance transforms, it becomes clarity. (To) It is also the same, without duality.
Note: Sengliang said, 'Sentient beings have minds, knowing that suffering can be厭惡(detested), knowing that joy can be追求(sought). Not recognizing suffering is called ignorance. Recognizing it, then the name of ignorance transforms. Thus, there are differences between clarity and darkness, not unchanging.'
Kasyapa Bodhisattva said to the Buddha, 'World Honored One, (to) what does it mean that there is酪(curd/cheese) in milk?'
Note: Sengliang said, 'The Middle Way of causes and conditions, away from existence and non-existence, is what the Buddhas speak of. There is the meaning of the Middle Way, so there is this question.' Sengzong said, 'The above raises three barriers, clarifying that both self and others have faults, allowing curd to be born from milk, but the principle is not yet visible. Hypothetically posing the difficulty of definite existence and definite non-existence, to make the essence of the Middle Way manifest.'
World Honored One, if you say that there is definitely the appearance of酪(curd/cheese) in milk, (to) why does grass not grow in milk?'
Note: Sengzong said, 'Among all kinds of grass, there should also be milk. Like this, in milk, there is also grass, grass being the cause, and milk being the effect. If there is an effect in the cause, then there can also be a cause in the effect, thus there are repeated faults.'
Good man, it cannot be definitely said that there is酪(curd/cheese) in milk, (to) nor can it be said that it is born from something else.'
Note: Sengliang said, 'When it is sweet, there is no sourness, so it is not existence. Sweetness is the cause of sourness, so it is not non-existence. Not born from something else, it must be produced from milk, proving the meaning of cause.' Sengzong said, 'The Buddha himself analyzes, departing from the two extremes to obtain the conclusion of curd being produced. The above has already analyzed that it is not born from itself, so it is not explained again.'
If you say that there is definitely酪(curd/cheese) in milk, (to) there is definitely the nature of酪(curd/cheese) in milk.'
Note: Sengzong said, 'Yellow, white, sweet, and sour, since they are not the same, it is known that there is no酪(curd/cheese) when it is milk.'
至)不可說言乳中定無酪性。
案。僧宗曰。若使乳之無酪。如無菟角者。何故能生於酪。而不生菟角也。
若言是酪從他生者(至)不可說言酪從他生。
案。僧宗曰。向就定有定無為過。今復料簡從他生之為失也。若從他生。水中何以不生酪耶。
善男子是牛食啖草因緣故血則變白。
案。僧宗曰。三關之過。上已具釋。今顯正義。非不假緣。得有變義。此明資緣義也。
草血滅已眾生福力(至)離乳而有無有是處。
案。寶亮曰。草乳雖殊。而有相續。成一味之義不得。執雲天然為異也。
善男子明與無明亦復如是(至)即成醍醐佛性亦爾。
案。僧宗曰。眾生有感果之力。果有酬因之用。故能轉闇為明也。乳之與酪。不得為二。眾生與佛。豈得為二。始終相續。假說為一。正可得言從緣而生也。
善男子眾生薄福不見是草(至)即見佛性成無上道。
案。曇纖曰。從此下。答問云何諸菩薩。能見難見性也。寶亮曰。佛性非是作法者。謂正因佛性。非善惡所感。云何可造。故知。神明之體。根本有此法性為源。若無如斯天然之質。神慮之本。其用應改。而其用常爾。當知非始造也。若神明一向從業因緣之所稱起。不以此為體者。今云何言
【現代漢語翻譯】 現代漢語譯本：不能說牛奶中一定沒有酪的性質。
僧宗的註解說：如果說牛奶中沒有酪，就像沒有兔角一樣，那麼為什麼能產生酪，而不能產生兔角呢？
如果說酪是從其他事物產生的，那麼就不能說酪是從其他事物產生的。
僧宗的註解說：之前已經討論過『一定有』和『一定沒有』的過失，現在進一步分析『從他生』的錯誤。如果從其他事物產生，那麼水中為什麼不能產生酪呢？
善男子，是因為牛吃了草的因緣，所以血會變成白色。
僧宗的註解說：三種相關的過失，上面已經詳細解釋過了。現在闡明正確的意義，並非不憑藉因緣，就能有變化的意義。這說明了憑藉因緣的意義。
草和血消失後，憑藉眾生的福力，離開牛奶而有酪，是沒有這種道理的。
寶亮的註解說：草和牛奶雖然不同，但有相續性，不能成立成為一種味道的說法。不能執著地認為是天然的不同。
善男子，明與無明也是如此，就能成就醍醐（酥酪的上品，比喻佛性），佛性也是如此。
僧宗的註解說：眾生有感受果報的力量，果報有酬答因緣的作用，所以能轉暗為明。牛奶和酪，不能認為是二。眾生和佛，怎麼能認為是二？始終相續，假借說法為一，只能說是從因緣而生。
善男子，眾生福薄，看不見這草，就能看見佛性，成就無上道。
曇纖的註解說：從這以下，回答了『菩薩如何能看見難以看見的佛性』的問題。寶亮說：佛性不是人為製造的，指的是正因佛性，不是善惡所感。怎麼能被製造呢？所以知道，神明的本體，根本上就有這種法性作為源頭。如果沒有這種天然的本質，神識的根本，它的作用應該改變，但它的作用始終如此，應當知道不是開始製造的。如果神明完全是從業因緣所生起，不以此為本體，那麼現在怎麼說
【English Translation】 English version: It cannot be said that there is definitely no curd nature in milk.
Commentary by Sengzong: If milk had no curd, like a rabbit having no horns, why is it able to produce curd and not rabbit horns?
If it is said that curd is produced from other things, then it cannot be said that curd is produced from other things.
Commentary by Sengzong: Previously, the faults of 'definitely exists' and 'definitely does not exist' were discussed. Now, the error of 'arising from others' is further analyzed. If it arises from others, why doesn't curd arise from water?
Good man, it is because the cow eats grass that the blood turns white.
Commentary by Sengzong: The three related faults have been explained in detail above. Now, the correct meaning is clarified: it is not that transformation can occur without relying on conditions. This clarifies the meaning of relying on conditions.
After the grass and blood disappear, relying on the blessings of sentient beings, there is no such thing as curd existing apart from milk.
Commentary by Baoliang: Although grass and milk are different, they have continuity. The idea of becoming one flavor cannot be established. One should not stubbornly believe that they are naturally different.
Good man, clarity and ignorance are also like this, then one can achieve ghee (the finest part of curd, a metaphor for Buddha-nature), and Buddha-nature is also like this.
Commentary by Sengzong: Sentient beings have the power to receive karmic results, and karmic results have the function of repaying causes, so they can transform darkness into light. Milk and curd cannot be considered two. How can sentient beings and Buddhas be considered two? They are continuously connected from beginning to end, and are said to be one for the sake of convenience. It can only be said that they arise from conditions.
Good man, sentient beings with little merit cannot see this grass, then they can see Buddha-nature and achieve unsurpassed enlightenment.
Commentary by Tanqian: From here onwards, the question of 'how can Bodhisattvas see the difficult-to-see Buddha-nature' is answered. Baoliang said: Buddha-nature is not artificially created, referring to the causal Buddha-nature, which is not influenced by good or evil. How can it be created? Therefore, it is known that the essence of the spirit fundamentally has this Dharma-nature as its source. If there were no such natural essence, the root of consciousness, its function should change, but its function is always the same. It should be known that it is not created from the beginning. If the spirit arises entirely from karmic causes and does not take this as its essence, then how can it be said now
毒身之中。有妙藥王。所謂佛性。非是作法耶。故知。據正因而為語也。若是果性。則毒身之中。理自無也。復不應以果來依因。若以果來依因者。勝鬘經應言。依生死故。有如來藏。而云依如來藏。有生死。是名善說。不亦即此文乎。大海雖咸。亦有上味者。微理可據也。
譬如虛空震雷起云(至)能報佛恩真佛弟子。
案。僧亮曰。虛空譬佛。雷譬涅槃經。牙譬眾生。花譬見性也。謂佛性由經故見也。僧宗曰。此第十結也。
迦葉菩薩白佛言甚奇世尊(至)如汝所嘆不違我說。
案。僧亮曰。答云何諸菩薩。能見難見性。猶是長壽因也。上辯三歸因之始也。此一答問是因之終也。法瑤曰。從若我住者。已來至文字品。答此問也。上三歸中。明我性有佛性。似如有神我之性。為佛性也。是以今廣明佛性。非有非無。離乎二邊。處於中道。無相可執。若執則墮斷常二見也。其性玄妙。非二乘所測。十住大士。猶尚暖昧。豈非難見耶。智秀曰。此下答問有四番。第一敬嘆佛性。佛即述成。第二舉問請答。佛即答也。第三請求立誓。佛即為說也。第四迦葉設難。佛即答也。此即第一敬嘆。
迦葉菩薩白佛言世尊佛性者云何甚深難見難入。
案。智秀曰。此下第二。舉問請答也。嘆述
【現代漢語翻譯】 現代漢語譯本：在有毒的身體中，有奇妙的藥王，這指的就是佛性（Buddha-nature）。佛性不是人為造作的，因此可知，這是從正因的角度來說的。如果是果性，那麼有毒的身體中，理應本來就沒有佛性。而且不應該用果來依賴因。如果用果來依賴因，那麼《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）就應該說：『因為有生死，所以有如來藏（Tathāgatagarbha）』，而不是說『因為有如來藏，所以有生死』，這才能稱得上是善說。這不就和本文的意思一樣嗎？大海雖然是鹹的，但也有甘甜的味道，這細微的道理是可以作為依據的。
譬如虛空中震雷響起，烏雲密佈（直到），能報答佛恩的才是真正的佛弟子。
按僧亮的說法，虛空比喻佛，雷比喻《涅槃經》（Nirvana Sutra），牙比喻眾生，花比喻見性。意思是說，佛性是因為《涅槃經》才能被看見。僧宗認為，這是第十個總結。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『非常奇妙啊，世尊（Bhagavan）！』（直到）『正如你所讚歎的，與我所說的一致。』
按僧亮的說法，這是回答『為什麼諸菩薩能見到難以見到的佛性』，這也是長壽的原因。上面辯論了三歸依（Three Refuges）的開始，這一問一答是三歸依的結束。法瑤認為，從『如果我住世』開始，到文字品結束，都是在回答這個問題。上面在三歸依中，說明我的自性中有佛性，似乎有神我的自性，作為佛性。因此現在廣泛地說明佛性，非有非無，遠離兩種極端，處於中道。沒有形象可以執著，如果執著就會墮入斷見和常見兩種錯誤。佛性玄妙，不是二乘（Śrāvakayāna and Pratyekabuddhayāna）所能測度的，十住菩薩（Bodhisattvas of the Ten Abodes）尚且還不清楚，難道不是難以見到嗎？智秀認為，下面回答問題有四種方式。第一是敬佩讚歎佛性，佛就加以肯定。第二是提出問題請求回答，佛就回答。第三是請求立誓，佛就為他們解說。第四是迦葉提出疑問，佛就解答。這裡是第一種，敬佩讚歎。
迦葉菩薩對佛說：『世尊，佛性是什麼？如此深奧難以見到，難以進入。』
按智秀的說法，這是第二種，提出問題請求回答，讚歎陳述。
【English Translation】 English version: Within the poisonous body, there is a wonderful medicine king, which is what is meant by Buddha-nature. Buddha-nature is not something artificially created. Therefore, it is known that this is spoken from the perspective of the correct cause. If it were the nature of the result, then within the poisonous body, there would be no Buddha-nature in principle. Moreover, one should not use the result to depend on the cause. If one uses the result to depend on the cause, then the Śrīmālādevī Siṃhanāda Sūtra should say: 'Because there is birth and death, therefore there is the Tathāgatagarbha (Womb of the Thus-Come One),' instead of saying 'Because there is the Tathāgatagarbha, therefore there is birth and death,' which would be considered a good explanation. Isn't this the same meaning as this text? Although the great ocean is salty, it also has a sweet taste; this subtle principle can be relied upon.
For example, in the empty sky, thunder arises and dark clouds gather (until) those who can repay the Buddha's kindness are true disciples of the Buddha.
According to Sengliang, the empty sky is a metaphor for the Buddha, thunder is a metaphor for the Nirvana Sutra, teeth are a metaphor for sentient beings, and flowers are a metaphor for seeing one's nature. It means that Buddha-nature can be seen because of the Nirvana Sutra. Sengzong believes that this is the tenth conclusion.
Kāśyapa Bodhisattva said to the Buddha: 'It is very wonderful, Bhagavan (World-Honored One)!' (until) 'Just as you have praised, it is consistent with what I have said.'
According to Sengliang, this is the answer to 'Why can the Bodhisattvas see the difficult-to-see Buddha-nature?' This is also the cause of longevity. The above debated the beginning of the Three Refuges, and this question and answer is the end of the Three Refuges. Fayao believes that from 'If I dwell in the world' to the end of the chapter on words, it is all answering this question. Above, in the Three Refuges, it is explained that in my nature there is Buddha-nature, which seems to have the nature of a divine self, as Buddha-nature. Therefore, now it is widely explained that Buddha-nature is neither existent nor non-existent, it is away from the two extremes, and it is in the middle way. There is no form to be attached to; if one is attached, one will fall into the two wrong views of annihilationism and eternalism. Its nature is profound and subtle, not to be measured by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and even the Bodhisattvas of the Ten Abodes are still unclear about it. Isn't it difficult to see? Zhixiu believes that there are four ways to answer the question below. The first is to admire and praise Buddha-nature, and the Buddha affirms it. The second is to raise a question and request an answer, and the Buddha answers. The third is to request a vow, and the Buddha explains it for them. The fourth is that Kāśyapa raises a question, and the Buddha answers. This is the first, admiration and praise.
Kāśyapa Bodhisattva said to the Buddha: 'Bhagavan, what is Buddha-nature? It is so profound, difficult to see, and difficult to enter.'
According to Zhixiu, this is the second, raising a question and requesting an answer, praising and stating.
已竟。更舉問也。
佛言善男子如百盲人(至)三指示之乃言少見。
案。僧亮曰。金錍譬諸經教。一指譬三乘諸經。說三涅槃。實欲顯一常住涅槃。文隱義微。譬一指也。二譬法花破二涅槃。一乘雖顯。常我未明。譬二指也。三指者。譬今日佛性常樂之說。即便少見者。見已居終也。終則感果理彰。說已便見。始則事微難說。雖示不了。是以經說十地菩薩。見終不見始也。僧宗曰。盲人譬十地已還。生死者也。百者。蓋十數之極耳。造醫者。善感聖也。寶亮曰。所問難見性者。正因性也。今答中。乃明緣因者。正以得佛果之日。方明識正因也。非唯果性難識。因性亦難知也。下文言。十地知終不知始。是以問在正因。答以緣因。
善男子是大涅槃微妙經典(至)如來既說即便少見。
案。法瑤曰。十住菩薩。要聞涅槃。乃得彷彿少見佛性。此下明雖聞涅槃。不能得正信有兩已也。寶亮曰。就文求義。此實為難。云何行階。法雲猶不知有佛性。方須佛說。乃得見耶。此謂住前卅心中。初十心者。名十住也。第廿心。名為十行。第卅心名十回向。若使菩薩。雖無量劫修行苦行。不聞涅槃經者。信首五根。終不可立。信根立時。正第卅心也。此行人者。要須佛說因果之性。方涉信首耳。如向所論
【現代漢語翻譯】 現代漢語譯本：
已經完畢。接著又提出問題。
佛說：『善男子，就像一百個盲人（比喻眾生被無明遮蔽），（有人）用一根手指、兩根手指、三根手指指示他們，他們才說稍微看見了一點。』
按：僧亮說：『金錍（一種醫療器械，比喻佛經）比喻各種經教。一根手指比喻三乘（聲聞乘、緣覺乘、菩薩乘）的各種經典，宣說三種涅槃（有餘涅槃、無餘涅槃、無住涅槃），實際上是爲了彰顯一常住涅槃（真常不變的涅槃）。文辭隱晦，意義微妙，好比一根手指。兩根手指比喻《法華經》破斥二種涅槃（有餘涅槃、無餘涅槃），一乘（唯一佛乘）雖然顯現，但常、我（涅槃四德：常、樂、我、凈）尚未明瞭，好比兩根手指。三根手指，比喻今日所說的佛性常樂之說。即便稍微看見一點，是指看見了結果的歸宿。結果的歸宿則感果的道理彰顯。』說了就能看見，開始時事情細微難以言說，即使指示也不能明白。因此經中說十地菩薩，見終不見始。僧宗說：『盲人比喻十地之前的眾生，還在生死輪迴中。一百，大概是十的極數罷了。造醫者，是善於感應的聖人。』寶亮說：『所問的難以見到的自性，正是正因佛性（成佛的根本內在原因）。現在回答中，卻闡明緣因（幫助正因顯現的外在條件），正是因為得到佛果的那一天，才能明白認識正因。』不僅果性難以認識，因性也難以知曉。下文說，十地菩薩知終不知始，因此問題在於正因，回答卻在於緣因。
『善男子，這部《大涅槃經》是微妙的經典，（十住菩薩聽聞后）如來已經說了，（他們）即便稍微看見了一點。』
按：法瑤說：『十住菩薩，要聽聞《涅槃經》，才能彷彿稍微看見佛性。』下面說明即使聽聞《涅槃經》，也不能得到正信，有兩種情況。寶亮說：『就文義來尋求意義，這實在困難。為什麼修行階位到了法雲地的菩薩，還不知道有佛性，必須佛陀宣說，才能看見呢？』這是說在十住之前的三十心中，最初的十心，名為十住。第二十心，名為十行。第三十心，名為十回向。如果菩薩，即使經過無量劫修行苦行，不聽聞《涅槃經》，信等五根（信、進、念、定、慧），終究不能建立。信根建立時，正是第三十心。』這位修行人，必須佛陀宣說因果之性，才能開始涉入信等五根。就像前面所說的。
【English Translation】 English version:
It is finished. Then, another question is raised.
The Buddha said: 'Good man, it is like a hundred blind people (a metaphor for sentient beings obscured by ignorance). (Someone) uses one finger, two fingers, three fingers to point to them, and they then say they have seen a little.'
Note: Monk Liang said: 'The golden probe (a medical instrument, a metaphor for Buddhist scriptures) is a metaphor for various teachings. One finger is a metaphor for the various scriptures of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), which expound the three Nirvanas (Nirvana with remainder, Nirvana without remainder, Non-abiding Nirvana), but in reality, it is to reveal the One Permanent Nirvana (the true and unchanging Nirvana). The wording is obscure, and the meaning is subtle, like one finger. Two fingers are a metaphor for the Lotus Sutra, which refutes the two Nirvanas (Nirvana with remainder, Nirvana without remainder). Although the One Vehicle (the only Buddha Vehicle) is revealed, permanence and self (the four virtues of Nirvana: permanence, bliss, self, purity) are not yet clear, like two fingers. Three fingers are a metaphor for the teaching of Buddha-nature, permanence, and bliss spoken of today. Even seeing a little means seeing the final destination of the result.' The final destination of the result manifests the principle of experiencing the fruit. Seeing comes after speaking, but at the beginning, things are subtle and difficult to express, and even if pointed out, they cannot be understood. Therefore, the sutra says that the Bodhisattvas of the Ten Grounds see the end but not the beginning. Monk Zong said: 'The blind people are a metaphor for sentient beings before the Ten Grounds, who are still in the cycle of birth and death. One hundred is probably the extreme number of ten.' The creator of the medicine is a sage who is good at responding. Bao Liang said: 'The self-nature that is difficult to see, which is being asked about, is precisely the direct cause Buddha-nature (the fundamental internal cause of becoming a Buddha). In the current answer, the contributing cause (the external conditions that help the direct cause to manifest) is clarified, precisely because on the day of attaining Buddhahood, one can clearly recognize the direct cause.' Not only is the fruit-nature difficult to recognize, but the cause-nature is also difficult to know. The following text says that the Bodhisattvas of the Ten Grounds know the end but not the beginning, therefore the question lies in the direct cause, but the answer lies in the contributing cause.
'Good man, this Great Nirvana Sutra is a subtle scripture, (after hearing it, the Bodhisattvas of the Ten Abodes) the Tathagata has already spoken, (they) even see a little.'
Note: Fa Yao said: 'The Bodhisattvas of the Ten Abodes must hear the Nirvana Sutra to vaguely see the Buddha-nature a little.' The following explains that even if they hear the Nirvana Sutra, they cannot obtain true faith, and there are two situations. Bao Liang said: 'To seek meaning from the text is really difficult. Why is it that Bodhisattvas whose practice stage has reached the Dharma Cloud Ground still do not know that there is Buddha-nature, and must the Buddha speak it for them to see it?' This refers to the thirty minds before the Ten Abodes. The first ten minds are called the Ten Abodes. The twentieth mind is called the Ten Practices. The thirtieth mind is called the Ten Dedications. If a Bodhisattva, even after practicing asceticism for countless eons, does not hear the Nirvana Sutra, the five roots of faith, etc. (faith, diligence, mindfulness, concentration, wisdom), will ultimately not be established. When the root of faith is established, it is precisely the thirtieth mind.' This practitioner must have the Buddha speak of the nature of cause and effect in order to begin to engage in the five roots of faith, etc. Just like what was discussed earlier.
。十住菩薩。非是法雲明矣。言少見者。聞佛說后。信慧漸明。故稱少見。
是菩薩摩訶薩既得見已(至)緣覺之人能得見耶。
案。寶亮曰。此下訖猶為無我輪之所惑。嚮明菩薩。說因果之性。得進首根立。登于初也。至乎十地行滿之時。所離障薄。於時。始復彷彿見性八自在我空也。雖觀此空。心未淪怙。還入無我心中。以其情未決。故言為無我所惑耳。非是橫計佛地。作無我為惑也。
複次善男子譬如遠觀(至)非諸聲聞緣覺所及。
案。寶亮曰。凡九譬。為難見作譬也。
迦葉菩薩白佛言世尊(至)有眾生性皆說有我。
案。道生曰。問意。若唯佛是我。而難見者。凡夫天隔不應生於我想。我想雖惑。要必有由。若有由者。便非懸絕。云何而言十住菩薩。乃彷彿耶。僧宗曰。理既深玄。名亦應貴。云何世人。亦復自造常樂之名。傳之於世耶。智秀曰。此下第四段。雖聞上說。猶未了故。凡夫有我。以為難也。
佛言譬如二人共為親友(至)如是二人互相往反。
案。道生曰。彼此相益。有親友之義也。僧亮曰。答意。謂雖復有由。而理自隔。如下譬也。菩薩道尊。譬之王子。凡夫無德。譬貧人也。互相往反者。弟子受學。師有化功。彼此相益之義也。法瑤
【現代漢語翻譯】 現代漢語譯本：十住菩薩並非完全明瞭法雲地的境界。說『少見』，是指聽聞佛陀說法后，信和智慧逐漸明朗，所以稱為『少見』。
『是菩薩摩訶薩既得見已（至）緣覺之人能得見耶。』
寶亮的註解說：『從這段開始直到「猶為無我輪之所惑」，是向將要開悟的菩薩，說明因果的性質，使其得以確立根本，登上初地。直到十地修行圓滿之時，所斷除的障礙減少，那時，才開始彷彿見到自性八自在的我空。雖然觀察到這種空性，心卻未完全安住於此，仍然回到無我的心中，因為情執尚未斷除，所以說是被無我所迷惑。』這並非是胡亂揣測佛地的境界，將無我當作迷惑。
『複次善男子譬如遠觀（至）非諸聲聞緣覺所及。』
寶亮的註解說：『總共有九個比喻，是爲了說明佛性難以見到而作的比喻。』
『迦葉菩薩白佛言世尊（至）有眾生性皆說有我。』
道生的註解說：『提問的意圖是：如果只有佛才是真我，並且難以見到，那麼凡夫與佛的境界相隔遙遠，不應該產生我執的想法。我執雖然是迷惑，但必定有其原因。如果有原因，就不是完全沒有關聯。為什麼說十住菩薩也只是彷彿見到真我呢？』僧宗說：『道理既然深奧玄妙，名稱也應該尊貴。為什麼世人也自己創造常樂的名字，並且流傳於世呢？』智秀說：『從這段開始是第四段，雖然聽聞了上面的說法，仍然不明白，所以凡夫執著於我，認為這是個難題。』
『佛言譬如二人共為親友（至）如是二人互相往反。』
道生的註解說：『彼此互相幫助，有親友的意義。』僧亮的註解說：『回答的意圖是：即使有原因，但道理上仍然有隔閡，如下面的比喻。菩薩的道尊貴，比喻為王子。凡夫沒有德行，比喻為貧窮的人。互相往來，是指弟子接受教導，老師有教化的功勞，彼此互相幫助的意義。』法瑤
【English Translation】 English version: The Bodhisattvas of the Ten Abodes are not fully clear about the realm of Dharma Cloud. 'Little seeing' means that after hearing the Buddha's teachings, faith and wisdom gradually become clear, hence the term 'little seeing'.
'The Bodhisattva-Mahasattva, having seen this (to) can those of Pratyekabuddha attain to see?'
Bao Liang's annotation says: 'From this point until 'still deluded by the wheel of no-self', it explains the nature of cause and effect to the Bodhisattva who is about to be enlightened, so that he can establish the root and ascend to the first ground. When the practice of the Ten Grounds is complete, the obstacles that have been cut off are reduced, and at that time, he begins to vaguely see the self-nature of the eight freedoms and the emptiness of self. Although observing this emptiness, the mind is not completely settled in it, and still returns to the mind of no-self, because the emotional attachments have not yet been cut off, so it is said to be deluded by no-self.' This is not a random speculation about the realm of Buddhahood, treating no-self as delusion.
'Furthermore, good man, it is like looking from afar (to) not within the reach of the Shravakas and Pratyekabuddhas.'
Bao Liang's annotation says: 'There are a total of nine metaphors, which are metaphors for explaining that the Buddha-nature is difficult to see.'
'Kashyapa Bodhisattva said to the Buddha, World Honored One (to) there are sentient beings who by nature all say there is a self.'
Dao Sheng's annotation says: 'The intention of the question is: If only the Buddha is the true self, and it is difficult to see, then ordinary people are far away from the realm of the Buddha, and should not have the idea of self-attachment. Although self-attachment is delusion, it must have its reasons. If there is a reason, it is not completely unrelated. Why is it said that the Bodhisattvas of the Ten Abodes only vaguely see the true self?' Seng Zong said: 'Since the principle is profound and mysterious, the name should also be noble. Why do people also create the names of permanence and bliss themselves, and spread them in the world?' Zhi Xiu said: 'From this point onwards is the fourth section, although they have heard the above statement, they still do not understand, so ordinary people are attached to the self, and think this is a difficult problem.'
'The Buddha said, it is like two people who are close friends (to) thus the two people go back and forth to each other.'
Dao Sheng's annotation says: 'They help each other, and have the meaning of close friends.' Seng Liang's annotation says: 'The intention of the answer is: Even if there is a reason, there is still a gap in principle, as in the following metaphor. The path of the Bodhisattva is noble, and is compared to a prince. Ordinary people have no virtue, and are compared to poor people. Going back and forth to each other refers to disciples receiving teachings, and teachers having the merit of teaching, the meaning of helping each other.' Fa Yao
曰。感往則應來者也。僧宗曰。往反者。弘化之與所化之人。懷抱相得也。寶亮曰。此譬大意。與前偷牛譬不異。正為四依人出世為喻也。智秀曰。下有三階。第一顯佛曾為眾生。先說有我。緣盡舍化。理歸聖所也。第二譬眾生於后謬執耶。我第三譬釋迦今日出世而弘化也。此下訖逃至他國。第一譬也。
是時貧人見是王子(至)執持是刀逃至他國。
案。道生曰。所說真我。能斷眾生斷見之惑。譬之刀也。僧亮曰。真我常住。謂之一也。自在可悅。謂之好也。解則斷惑。喻之刀也。結習永盡。謂凈明也。心中貧著者。真我本以斷貧為用。而見則起貪明不了也。執持是刀者。謂此真理。唯菩薩能說也。逃至他國者。弘化未畢。未應舍謂逃也去此而之彼。謂至他國。
貧人於後寄宿他家即于眠中寱藝言刀刀。
案。僧亮曰。從師受解。所解之理。是其安處。譬家也。師去失解。譬他家也。本因必發。暫住不久。譬寄宿也。失解起惑。以譬眠也。惑心說我。不由真解。譬眠中之語也。
傍人聞之收至王所時王即語汝言刀者可以示我。
案。道生曰。若以實為實。乃成竊耳。以不實為實。然後知非也。應詰求其實義。為索示也。僧亮曰。菩薩既去。圓教亦隱。小乘以無我為化。偏教失
【現代漢語翻譯】 現代漢語譯本： 僧人說：『感應是相互的，有所付出才會有所迴應。』僧宗說：『往和返，指的是弘揚佛法的人和被教化的人，彼此心意相合。』寶亮說：『這個比喻的大意，和之前的偷牛的比喻沒有區別，正是爲了說明四依人（指比丘、比丘尼、優婆塞、優婆夷）出世的意義。』智秀說：『下面有三個階段。第一，顯示佛曾經爲了眾生，先說有「我」，緣分盡了就捨棄教化，道理迴歸聖地。第二，比喻眾生在後來錯誤地執著于虛假的「我」。第三，比喻釋迦牟尼今天出世而弘揚佛法。』從『逃至他國』開始，是第一個比喻。
『這時，貧人看見這位王子（一直到）拿著這把刀逃到其他國家。』
道生說：『所說的真我（Atman），能夠斷除眾生斷滅見的迷惑，就像這把刀一樣。』僧亮說：『真我常住不變，所以稱為「一」；自在而令人喜悅，所以稱為「好」；理解了就能斷除迷惑，所以比喻為刀；煩惱習氣永遠斷盡，所以稱為清凈光明。』心中貧乏的人，真我本來是用以斷除貧乏的，但看見了反而生起貪念，這是因為不明瞭。『拿著這把刀』，是指這個真理，只有菩薩才能宣說。『逃到其他國家』，是指弘揚佛法還沒有結束，不應該捨棄，所以說是逃；離開這裡而到那裡，就說是到了其他國家。
『貧人在後來寄宿在別人家，就在睡夢中說胡話，喊著刀啊刀。』
僧亮說：『從老師那裡接受理解，所理解的道理，就是他安身之處，比喻為家。老師離開，失去了理解，比喻為其他家。』本來的因一定會顯現，暫時居住不會長久，比喻為寄宿。失去理解而生起迷惑，用比喻為睡眠。迷惑的心說出「我」，不是通過真正的理解，比喻為睡夢中的話。
『旁邊的人聽見了，把他抓到國王那裡，當時國王就對他說，你說的那把刀可以給我看看嗎？』
道生說：『如果把真實的當作真實的，那就成了偷竊。把不真實的當作真實的，然後才知道是錯誤的。』應該追問刀的真實含義，所以說是索要觀看。僧亮說：『菩薩既然離開了，圓滿的教義也隱沒了。小乘佛教以無我（Anatta）為教化，偏離了正道。
【English Translation】 English version: It is said: 'Feeling and response are reciprocal. What goes out must come back.' Monk Zong said: 'Going and returning refer to the one who propagates the Dharma and the one who is being taught, their hearts understanding each other.' Bao Liang said: 'The general meaning of this analogy is no different from the previous analogy of stealing the ox. It is precisely to illustrate the significance of the Four Reiances (referring to Bhikshus, Bhikshunis, Upasakas, and Upasikas) appearing in the world.' Zhi Xiu said: 'There are three stages below. First, it shows that the Buddha once, for the sake of sentient beings, first spoke of 'self', and when the karmic conditions were exhausted, he abandoned the teaching, and the principle returned to the sacred place. Second, it is an analogy for sentient beings later mistakenly clinging to the false 'self'. Third, it is an analogy for Shakyamuni Buddha appearing in the world today and propagating the Dharma.' Starting from 'fleeing to another country,' it is the first analogy.
'At that time, the poor man saw this prince (up to) holding this knife and fleeing to another country.'
Dao Sheng said: 'The true self (Atman) that is spoken of can cut off the delusion of annihilationism in sentient beings, just like this knife.' Seng Liang said: 'The true self is constant and unchanging, so it is called 'one'; it is free and joyful, so it is called 'good'; understanding it can cut off delusion, so it is likened to a knife; the habitual tendencies of afflictions are forever exhausted, so it is called pure and bright.' The person who is poor in heart, the true self is originally used to cut off poverty, but seeing it instead gives rise to greed, which is because of not understanding. 'Holding this knife' refers to this truth, which only Bodhisattvas can proclaim. 'Fleeing to another country' refers to the fact that the propagation of the Dharma has not yet ended, and it should not be abandoned, so it is said to be fleeing; leaving here and going there is said to be going to another country.
'Later, the poor man lodged in someone else's house, and in his sleep, he babbled, shouting, 'Knife, knife!''
Seng Liang said: 'Receiving understanding from a teacher, the principle that is understood is his place of rest, which is likened to a home. The teacher leaves, and the understanding is lost, which is likened to another home.' The original cause will surely manifest, and temporary residence will not be long, which is likened to lodging. Losing understanding and giving rise to delusion is likened to sleep. The deluded mind speaks of 'self', not through true understanding, which is likened to words in a dream.
'The person next to him heard it and seized him to the king's place. At that time, the king said to him, 'Can you show me the knife you spoke of?''
Dao Sheng said: 'If you take the real as real, then it becomes stealing. Taking the unreal as real, then you know it is wrong.' One should inquire about the true meaning of the knife, so it is said to be asking to see it. Seng Liang said: 'Since the Bodhisattva has left, the perfect teaching has also become hidden. The Hinayana (Small Vehicle) takes no-self (Anatta) as its teaching, deviating from the right path.'
中。譬謗也。違化得罪。譬收也。必經斷事。譬至王所也。可以示我者。初果已斷。示相之我。是其所了。今責求形色自在之相也。
是人具以上事答王(至)欲得刀者實不可得。
案。道生曰。分裂詰求。實不可得也。僧亮曰。忘現五陰。推不可得也。
臣與王子素為親厚(至)不敢以手棠觸況當故取。
案。道生曰。若修得為用。是故取耳。得非修故。故名為竊。僧亮曰。釋所以忘也。眼視譬聞慧。手觸譬思慧。故取譬修慧也。昔聞雖信。意不思議。況起修慧。而取耶。所以忘本解也。
王復問言卿所見刀(至)我所見者如羖羊角。
案。道生曰。似而非也。一往所見。非實之謂也。僧亮曰。羊角邪曲。而以為正。麻米邪我。凡夫持此。以起慢也。
王聞是已欣然而笑。
案。僧亮曰。有我是實。而無我非果。是聲聞之憂。況無我無實。無我是果理是可欣也。
語言汝今隨意所至莫大愁怖。
案。僧亮曰。我是惑首。五道是𨒬。非我見正不足致憂。
我庫藏中都無是刀(至)曾見如是刀不言已便崩。
案。僧亮曰。謂三藏經。是小乘法藏。真是佛說。無此我相。況于菩薩。聞此我也。
尋立餘子紹繼王位。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：
中。譬如誹謗。違背教化，必會獲罪。譬如收斂。必定要經過決斷之事。譬如到達國王處。可以向我展示的，是初果已經斷除。展示表相的我，是其所瞭解的。現在責問要求有形有色的自在之相。 這個人以上述事情回答國王（直到）想要得到刀的人實際上是無法得到的。 道生說：分裂地詰問尋求，實際上是無法得到的。僧亮說：忘卻現前的五陰，推求也是無法得到的。 臣與王子向來親近友好（直到）不敢用手去觸控，更何況是故意拿取。 道生說：如果修習而得到作為使用，這就是故意拿取了。得到不是因為修習，所以叫做偷竊。僧亮說：解釋忘卻的原因。眼看譬如聞慧，手觸譬如思慧，故意拿取譬如修慧。過去聽聞雖然相信，心中沒有思議，更何況生起修慧，而去拿取呢？所以忘卻了根本的理解。 國王又問說：你所見的刀（直到）我所見到的像羖羊角。 道生說：相似但不是。只是一時的所見，不是真實的。僧亮說：羊角邪曲，卻以為是正。麻米邪我（指錯誤的自我認知），凡夫執持此見，因而生起傲慢。 國王聽了這些話，欣然一笑。 僧亮說：有我是真實的，而無我不是果，這是聲聞（Śrāvaka）的憂慮。更何況無我無實，無我是果的道理是可喜的。 （國王）說：你現在隨意去你想去的地方，不要太愁苦害怕。 僧亮說：我是迷惑的根源，五道（指地獄、餓鬼、畜生、阿修羅、人道）是困境。沒有我見的正見，不足以導致憂愁。 我的庫藏中都沒有這樣的刀（直到）曾經見過這樣的刀，說完就駕崩了。 僧亮說：指的是三藏經（Tripiṭaka）。這是小乘法藏（Hīnayāna），確實是佛陀所說。沒有這樣的我相。更何況菩薩（Bodhisattva），聽到這樣的我（的說法）。 隨即立其他的兒子繼承王位。 僧亮說
【English Translation】 English version:
In the middle. It's like slander. Violating the teachings will lead to offense. It's like collecting. It must go through the process of judgment. It's like arriving at the king's place. What can be shown to me is that the first fruit (初果, Sotāpanna) has already been severed. Showing the appearance of 'I' is what he understands. Now he is questioning and demanding the unconstrained appearance of form and color. This person answered the king with the above matters (until) it is truly impossible for the person who wants to obtain the knife to obtain it. Dao Sheng (道生) said: To question and seek by splitting is truly impossible to obtain. Seng Liang (僧亮) said: To forget the present five aggregates (五陰, pañca-skandha) and to infer is also impossible to obtain. Your servant and the prince have always been close and friendly (until) I dare not touch it with my hand, let alone deliberately take it. Dao Sheng (道生) said: If obtaining through cultivation is for use, then it is deliberately taking. Obtaining is not due to cultivation, so it is called stealing. Seng Liang (僧亮) said: Explaining the reason for forgetting. Seeing with the eye is like hearing wisdom, touching with the hand is like thinking wisdom, deliberately taking is like cultivating wisdom. Although believing what was heard in the past, the mind did not contemplate it, let alone arising cultivating wisdom and then taking it? Therefore, forgetting the fundamental understanding. The king then asked, 'The knife you saw (until) what I saw was like a goat's horn.' Dao Sheng (道生) said: Similar but not the same. What is seen at a glance is not the reality. Seng Liang (僧亮) said: The goat's horn is crooked, but it is thought to be straight. The 'I' of sesame and rice is crooked, and ordinary people hold onto this, thus giving rise to arrogance. The king smiled happily upon hearing this. Seng Liang (僧亮) said: To have 'I' is real, but to have no 'I' is not the fruit, this is the worry of the Śrāvakas (聲聞). Moreover, to have no 'I' and no reality, the principle of no 'I' being the fruit is something to be happy about. (The king) said, 'You may now go wherever you wish, do not be too worried or afraid.' Seng Liang (僧亮) said: 'I' is the root of delusion, the five paths (五道, pañca-gati) are the predicament. Without the correct view of no 'I', it is not enough to cause worry. There is no such knife in my treasury (until) having seen such a knife, he passed away. Seng Liang (僧亮) said: Referring to the Tripiṭaka (三藏經). This is the Hīnayāna (小乘法藏) Dharma treasury, which is indeed what the Buddha said. There is no such appearance of 'I'. Moreover, for a Bodhisattva (菩薩), hearing such a statement about 'I'. Immediately, he established another son to succeed to the throne. Seng Liang (僧亮) said
。第二果也。
復問群臣汝等曾於(至)皆悉撿挍求索不得。
案。僧亮曰。始終皆作無我化也。法瑤曰。經教所明。都無彼人所計之我。況菩薩邊聞所計我耶。歷舉四王。求索不得刀者。明千聖雖異。而經教是同。眾生萬品。而計我斯一也。次第四王者。千聖相繼第四佛也。
卻後數時先逃王子從他國還歸其本土復得為王。
案。僧亮曰。釋迦成佛。
既登王位復問諸臣(至)不見我刀真實之相。
案。僧亮曰。登王位者。鹿野之說也。外道計我。不同婆羅門計白。神剎利神赤。首陀神黃。旃陀羅計神黑也。時王大笑者。雙樹之說。真實相也。法瑤曰。句明四佛皆同。今明未來亦爾。略舉一耳。
善男子菩薩摩訶薩(至)持凈妙刀逃至他國。
案。智秀曰。合第一譬也。
凡夫愚人說言一切(至)如問刀相答似羊角。
案。智秀曰。合第二譬。
是諸凡夫次第相續(至)當知即是菩薩相貌。
案。智秀曰。合第三譬。
大般涅槃經集解卷第二十 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十一(文字品第十三 鳥喻品第十四)
釋十四音 釋鳥喻 明常無常六行不相離釋
【現代漢語翻譯】 現代漢語譯本 第二果（Sākadāgāmin，一來果）也。
（佛）又問群臣：『你們是否曾經（尋找此刀），都詳細檢查搜尋過，但沒有找到？』
案：僧亮說：『始終都在教化無我。』法瑤說：『經教所闡明，根本沒有外道所計度的我。何況菩薩會執著于所計度的我呢？』歷數過去諸佛，尋找刀而不得，說明過去諸佛雖然不同，但經教是相同的。眾生萬類，而執著於我的觀念卻是一樣的。依次列舉過去諸佛，說明千聖相繼，釋迦牟尼是第四佛。
後來，先前逃走的王子從其他國家返回自己的國家，重新成為國王。
案：僧亮說：『（這比喻）釋迦牟尼成佛。』
（王子）登上王位后，又問各位大臣：『（你們）沒有見到我的刀的真實相狀。』
案：僧亮說：『登上王位，比喻鹿野苑初轉法輪。外道所計度的我，不同於婆羅門計度的白，剎帝利計度的赤，首陀羅計度的黃，旃陀羅計度的黑。』（國王）當時大笑，比喻雙樹林入滅，（證悟）真實相。法瑤說：『（這）說明過去諸佛都是相同的，現在和未來也是如此。這裡只是略舉一例。』
『善男子，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）……拿著清凈微妙的刀逃到其他國家。』
案：智秀說：『這是第一個譬喻。』
『凡夫愚人說一切（諸法）……如同問刀的形狀，回答說像羊角。』
案：智秀說：『這是第二個譬喻。』
『這些凡夫次第相續……應當知道這就是菩薩的相貌。』
案：智秀說：『這是第三個譬喻。』
《大般涅槃經集解》卷第二十 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第二十一（文字品第十三 鳥喻品第十四）
釋十四音 釋鳥喻 明常無常六行不相離釋
【English Translation】 English version It is the second fruit (Sākadāgāmin, Once-Returner).
（The Buddha）further asked the ministers: 'Have you ever (searched for this knife), thoroughly examined and sought it, but could not find it?'
Commentary: Sengliang said: 'From beginning to end, it is all about teaching non-self.' Fayaoshuo said: 'What the scriptures explain is that there is fundamentally no 'self' as conceived by the heretics. How much less would a Bodhisattva cling to a conceived 'self'?' Enumerating the past Buddhas, and the inability to find the knife, illustrates that although the past Buddhas were different, the teachings are the same. Sentient beings are of myriad kinds, but the concept of clinging to 'self' is the same. Listing the past Buddhas in order illustrates that the thousand sages follow one another, and Shakyamuni is the fourth Buddha.
Later, the prince who had previously fled returned from another country to his own country and became king again.
Commentary: Sengliang said: '（This parable）is Shakyamuni's attainment of Buddhahood.'
（The prince）, after ascending the throne, again asked the ministers: '（You）have not seen the true appearance of my knife.'
Commentary: Sengliang said: 'Ascending the throne is a metaphor for the first turning of the Dharma wheel in Deer Park. The 'self' conceived by the heretics is different: Brahmins conceive of white, Kshatriyas conceive of red, Shudras conceive of yellow, and Chandalas conceive of black.' （The king）laughed at that time, which is a metaphor for entering Nirvana in the Sal grove, （realizing）the true appearance. Fayaoshuo said: '（This）explains that the past Buddhas are all the same, and the present and future are also like this. This is just a brief example.'
'Good man, the Bodhisattva-Mahasattva（bodhisattva-mahāsattva, great Bodhisattva）... took the pure and wonderful knife and fled to another country.'
Commentary: Zhixiu said: 'This is the first parable.'
'Ordinary foolish people say that all（dharmas）... are like asking about the shape of the knife and answering that it is like a sheep's horn.'
Commentary: Zhixiu said: 'This is the second parable.'
'These ordinary people continue in succession... you should know that this is the appearance of a Bodhisattva.'
Commentary: Zhixiu said: 'This is the third parable.'
Collected Explanations of the Mahāparinirvāṇa Sūtra, Scroll 20 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra
Collected Explanations of the Mahāparinirvāṇa Sūtra, Scroll 21 (Chapter 13 on Letters, Chapter 14 on Bird Metaphor)
Explanation of the Fourteen Sounds, Explanation of the Bird Metaphor, Explanation of the Inseparability of Permanence and Impermanence and the Six Practices
山頂見平地譬
文字品第十三
案。僧亮曰。此品答云何解滿字及與半字義。廣上名字品也。上說雖聞契經。不知佛性。聞涅槃經。知有佛性。十地聞說。猶尚彷彿。佛性始終。皆由經說。問以顯之也。法瑤曰。上明佛性難見。十住猶不明瞭。唯佛能見。是則佛性之理滿足。以況滿字。非佛性者。皆非滿足。以況半字。又況無常教為半字。常教為滿字也。又惑之根本為半字。一切善為滿字也。僧宗曰。上已廣因果。及廣流通。然以文理。合為經體。故此品廣文。鳥月二喻。廣理也。文理既彰。于經無闕矣。智秀曰。前品中。迦葉云。常我之名。不應為凡夫所得。佛舉王子為譬。明常我之名。乃由佛有。是以迦葉。因致此問。若常我之名。由佛有者。未知其餘名字。復因誰有。所以言。云何解滿字。及半字所由也。
佛復告迦葉所有種種異論(至)皆是佛說非外道說。
案。道生曰。因上所言。凡夫所謂我者。本出於佛。今明外道所說。亦皆如是。然則文字語言當。理者是佛。乖則凡夫。于佛皆成真實。于凡皆成俗諦也。
迦葉菩薩白佛言世尊(至)然後能知是法非法。
案。僧宗曰。明非但常名。為外道所竊。凡是一切記論。有益之言。皆從佛出也。傳云。十四是字。後者名音
【現代漢語翻譯】 山頂見平地譬 (山頂上看到平地的比喻)
文字品第十三
案。僧亮曰：此品回答瞭如何理解『滿字』和『半字』的含義，是對前面名字品的擴充套件。前面說即使聽聞契經（與佛法真理相契合的經典），也不瞭解佛性（覺悟的本性）；聽聞涅槃經（闡述佛陀涅槃的經典），才知道有佛性。十地菩薩（修行層次很高的菩薩）聽聞后，也還只是彷彿瞭解。佛性的始終，都是由經典所說。通過提問來顯明它。法瑤曰：前面說明佛性難以見到，十住菩薩（十住位的菩薩）還不明白。只有佛才能見到。那麼佛性的道理是圓滿具足的，用『滿字』來比喻。不是佛性的，都不是圓滿具足的，用『半字』來比喻。又用無常的教法比喻為『半字』，常住的教法比喻為『滿字』。又把迷惑的根本比喻為『半字』，一切善行比喻為『滿字』。僧宗曰：前面已經廣泛地闡述了因果，以及廣泛地流通佛法。然而用文理結合，作為經的本體。所以此品廣泛地闡述文字，用鳥和月的比喻，來闡述道理。文理既然彰顯，對於經就沒有缺失了。智秀曰：前一品中，迦葉（佛陀的弟子）說，『常』和『我』的名號，不應該被凡夫所得。佛舉王子作為比喻，說明『常』和『我』的名號，乃是由佛才有的。因此迦葉，因此而提出這個問題。如果『常』和『我』的名號，由佛才有的話，不知道其餘的名字，又因誰而有？所以說，如何理解『滿字』，以及『半字』的由來呢？
佛又告訴迦葉，所有種種不同的論點（直到最後），都是佛所說，不是外道（佛教以外的宗教或哲學）所說。
案。道生曰：因為前面所說，凡夫所說的『我』，本來出於佛。現在說明外道所說的，也都是這樣。那麼文字語言，符合道理的就是佛，違背道理的就是凡夫。對於佛來說，都成為真實；對於凡夫來說，都成為俗諦（世俗的真理）。
迦葉菩薩（佛陀的弟子）對佛說，世尊（對佛的尊稱）(直到最後)，然後才能知道什麼是法，什麼是非法。
案。僧宗曰：說明不只是『常』的名號，被外道所竊取，凡是一切記錄和論述，有益的言論，都從佛而出。傳說，十四是字，後者名叫音。
【English Translation】 The Parable of Seeing Level Ground from a Mountaintop
Chapter 13: On Letters
Commentary: Monk Liang said, 'This chapter answers how to understand the meaning of 'full character' and 'half character,' expanding on the previous chapter on names. The previous discussion stated that even hearing the Sutras (scriptures that align with the truth of Buddhism) does not lead to understanding of Buddha-nature (the inherent nature of enlightenment); hearing the Nirvana Sutra (scripture explaining the Nirvana of the Buddha) leads to knowing that there is Buddha-nature. Even Bodhisattvas of the Tenth Ground (very high level of practice) only vaguely understand it upon hearing. The beginning and end of Buddha-nature are all explained by the scriptures. It is revealed through questioning.' Fa Yao said, 'The previous chapter explained that Buddha-nature is difficult to see, and Bodhisattvas of the Ten Abodes (level of Bodhisattva practice) do not yet understand it. Only the Buddha can see it. Thus, the principle of Buddha-nature is complete and full, which is likened to a 'full character.' That which is not Buddha-nature is not complete and full, which is likened to a 'half character.' Furthermore, the impermanent teachings are likened to 'half characters,' and the permanent teachings are likened to 'full characters.' Also, the root of delusion is likened to a 'half character,' and all good deeds are likened to 'full characters.' Monk Zong said, 'The previous chapters have extensively explained cause and effect, and the widespread dissemination of the Dharma. However, the principles and reasoning are combined as the essence of the Sutra. Therefore, this chapter extensively explains letters, using the metaphors of the bird and the moon to explain the principles. Since the principles and reasoning are clearly manifested, there are no deficiencies in the Sutra.' Zhi Xiu said, 'In the previous chapter, Kashyapa (a disciple of the Buddha) said that the names 'permanent' and 'self' should not be obtained by ordinary beings. The Buddha used the prince as a metaphor to explain that the names 'permanent' and 'self' are only possessed by the Buddha. Therefore, Kashyapa raised this question. If the names 'permanent' and 'self' are only possessed by the Buddha, then who do the other names originate from? Therefore, it is said, how should we understand the 'full character' and the origin of the 'half character?'
The Buddha further told Kashyapa that all the various different arguments (until the end) are spoken by the Buddha, not by non-Buddhists (religions or philosophies outside of Buddhism).
Commentary: Dao Sheng said, 'Because of what was said earlier, the 'self' spoken of by ordinary beings originally comes from the Buddha. Now it is explained that what is spoken by non-Buddhists is also like this. Then, language and words that conform to the principles are the Buddha, and those that violate the principles are ordinary beings. For the Buddha, they all become truth; for ordinary beings, they all become conventional truth (mundane truth).'
Bodhisattva Kashyapa (a disciple of the Buddha) said to the Buddha, 'World Honored One (a respectful title for the Buddha) (until the end), then one can know what is Dharma and what is not Dharma.'
Commentary: Monk Zong said, 'It is explained that not only the name 'permanent' is stolen by non-Buddhists, but all records and discussions, and beneficial words, all come from the Buddha. It is said that fourteen is a letter, and the latter is called a sound.'
。字與音合。名為滿也。十四未滿。為半也。音字合故。有記論也。陰者有為。實法無為也。智秀曰。此品有七段。第一正答問。第二列出十四音。第三約四音結成字義。第四明音所以得有差別。有十四音也。第五明滿字半字升降相。第六明知不知相。第七導領勸旨。佛即述也。此第一段有三翻。第一佛先唱文字。皆是佛說。第二迦葉請釋根本。第三佛廣說字之本義也。
迦葉菩薩復白佛言(至)即是如來金剛之身。
案。道生曰。彼之字義。名曰不盡。而指法身。今先據涅槃為端也。僧亮曰。其義云何者。問其字型。亦問字義也。有十四音。此答字型也。傳云。胡本言字。不言音。譯人誤也。名涅槃者。此答字義也。佛說字意。本為涅槃。息有為之苦。說字之義也。常故不流者。釋音也。涅槃不為生滅所遷流也。僧宗曰。傳譯云。十四音者。為天下音之本也。如善用宮商。於十四音中。隨宜制語。是故為一切字本也。此中但有十二字。餘二字零落不傳。相承云。悉曇二字是也。智秀曰。此下第二段也。十四音。從惡阿有十二。合則為六也。從迦佉以下。有二十五音。以五為一。合則成五也。並前為十一音也。後有九音。耶羅等合三為一。復得成三。併爲十四也。彼此不同。風俗有異。信之譯人耳。
【現代漢語翻譯】 現代漢語譯本：字與音相合，就叫做『滿』（Paripurna）。十四個音節未滿，就叫做『半』（Artha）。因為音與字相合的緣故，所以有記錄和論述。『陰』（Avidya）代表有為法，真實的佛法是無為法。智秀（Zhixiu）說，這一品有七個段落。第一段是正面回答問題。第二段是列出十四個音節。第三段是根據四個音節總結成字的意義。第四段是說明音節之所以有差別的原因，是因為有十四個音節。第五段是說明『滿』字和『半』字的升降之相。第六段是說明知與不知之相。第七段是引導和勸勉旨意，佛陀隨即敘述。這第一段有三重含義。第一重是佛陀先唱出文字，這些都是佛陀所說。第二重是迦葉（Kasyapa）請求解釋根本。第三重是佛陀廣泛地解說字的根本意義。
迦葉菩薩再次對佛說：『（省略）』，這就是如來的金剛之身。
道生（Daosheng）說，那些字的意義，名為『不盡』（Aksaya），而指向法身（Dharmakaya）。現在先根據《涅槃經》（Nirvana Sutra）作為開端。僧亮（Sengliang）說，『其義云何』（What is the meaning of this）的意思是，既詢問字的形體，也詢問字的意義。『有十四音』（There are fourteen sounds）是回答字的形體。傳說，胡本（Indian text）只說『字』（Akshara），不說『音』（Svara），是翻譯的人弄錯了。『名涅槃者』（Named Nirvana）是回答字的意義。佛陀說字的意義，根本是爲了涅槃，止息有為的痛苦，這是說字的意義。『常故不流者』（Eternal and unchanging）是解釋音。涅槃不會被生滅所遷流。僧宗（Sengzong）說，翻譯的人說，十四個音，是天下所有音的根本。如同善於運用宮商，在十四個音中，隨意制定語言，因此是所有字的根本。這裡只有十二個字，其餘兩個字零落沒有流傳下來。相傳『悉曇』（Siddham）二字就是。智秀說，這以下是第二段。十四個音，從『惡阿』（a, ah）開始有十二個，合併起來就是六個。從『迦佉』（ka, kha）以下，有二十五個音，以五個為一組，合併起來就成了五個。加上前面的，就是十一個音。後面有九個音，『耶羅』（ya, ra）等三個合併爲一個，又可以組成三個。加起來就是十四個。彼此不同，風俗有差異，相信翻譯的人吧。
【English Translation】 English version: The combination of sound and letter is called 'Paripurna' (full). Fourteen syllables not yet full are called 'Artha' (half). Because sound and letter combine, there are records and discussions. 'Avidya' (ignorance) represents conditioned dharmas, while the true Dharma is unconditioned. Zhixiu said that this chapter has seven sections. The first section is a direct answer to the question. The second section lists the fourteen sounds. The third section summarizes the meaning of words based on four sounds. The fourth section explains why sounds have differences, because there are fourteen sounds. The fifth section explains the rising and falling aspects of the words 'Paripurna' and 'Artha'. The sixth section explains the aspects of knowing and not knowing. The seventh section guides and encourages the main idea, which the Buddha then narrates. This first section has three layers of meaning. The first layer is that the Buddha first chants the letters, all of which are spoken by the Buddha. The second layer is that Kasyapa requests an explanation of the root. The third layer is that the Buddha extensively explains the fundamental meaning of the letters.
Kasyapa Bodhisattva said to the Buddha again: '(omitted)', this is the Vajra body of the Tathagata.
Daosheng said that the meaning of those letters is called 'Aksaya' (inexhaustible), and it points to the Dharmakaya (Dharma body). Now, we will start with the Nirvana Sutra. Sengliang said that 'What is the meaning of this' means asking about both the form and the meaning of the letters. 'There are fourteen sounds' is the answer to the form of the letters. It is said that the Indian text only says 'Akshara' (letter), not 'Svara' (sound), which is a mistake by the translator. 'Named Nirvana' is the answer to the meaning of the letters. The Buddha said that the meaning of the letters is fundamentally for Nirvana, to cease the suffering of conditioned existence, which is explaining the meaning of the letters. 'Eternal and unchanging' is explaining the sound. Nirvana will not be changed by birth and death. Sengzong said that the translator said that the fourteen sounds are the root of all sounds in the world. Just like being good at using musical scales, one can arbitrarily create languages from the fourteen sounds, so it is the root of all letters. There are only twelve letters here, and the remaining two letters have been lost and not passed down. It is said that the two letters 'Siddham' are it. Zhixiu said that the following is the second section. The fourteen sounds, starting from 'a, ah', have twelve, which combined are six. From 'ka, kha' onwards, there are twenty-five sounds, with five as a group, which combined become five. Adding the previous ones, there are eleven sounds. There are nine sounds later, 'ya, ra', etc., three combined into one, which can form three again. Adding them up, there are fourteen. They are different from each other, and customs vary, so trust the translator.
是十四音名曰字本(至)最為殊勝是故名痾。
案。僧亮曰。言十四音。而所別十二者。瑞應經云。書缺二字。以此為證也。寶亮曰。若就此文而斷。正應用涅槃為二字。然相傳不取。未詳所以也。
迦者于諸眾生起大慈悲(至)大般涅槃是故名摩。
案。僧宗曰。三十八音。從十四音出。但就三十八中。前二十五音。是次第從舌本聲。次至舌端。次齒。次唇。從第二十六至第三十。此是超越不定。下有八字。皆表長短超聲之相。半字為字本者。義生此也。夫致教之體。要先半而後漏。此是前後次第根本耳。迦呿此五字。是舌本音也。遮車此五字。舌中音也。吒他此五字。舌端音也。多他此五字。是舌齒音也。波頗此五字。是唇音也。耶羅和此五字。是超聲也。下八字。皆是縮張含吐之異也。曇纖曰。此二十五字。皆前十二字中出。下去諸字。皆不從出也。
耶者是諸菩薩在在處處(至)有父母妻子是故名羅。
案。智秀曰。十四音。訖此也。此中九字。為三音也。
魯流盧樓如是四字(至)以是故名魯流盧樓。
案。僧亮曰。向來諸字。當字表義。今此四字。共表四義。四義者。謂三寶對法。三寶以善對惡也。對法者。以惡對惡。如調達三逆。種種為惡。越制戒因
【現代漢語翻譯】 現代漢語譯本 『是』、『十』、『四』這些音，被稱為字本（字的基礎），是最為殊勝的，因此名為『痾』。
按：僧亮說，說到十四音，而所區別的十二音，瑞應經中說，書寫缺少二字，以此作為證據。寶亮說，如果就此文來判斷，正應該用『涅槃』作為二字。然而相傳不採用，不清楚是什麼原因。
『迦』這個音，對於一切眾生生起大慈悲（直到）大般涅槃，因此名為『摩』。
按：僧宗說，三十八音，是從十四音中產生出來的。但就三十八音中，前二十五音，是依次從舌根音開始，然後到舌尖音，然後是牙齒音，然後是嘴唇音。從第二十六到第三十，這是超越不定的。下面有八個字，都表示長短超聲的相。半字作為字本，意義由此產生。要達到教化的本體，要先從一半開始，然後逐漸顯露。這是前後次第的根本。『迦』、『呿』這五個字，是舌根音。『遮』、『車』這五個字，是舌中音。『吒』、『他』這五個字，是舌尖音。『多』、『他』這五個字，是舌齒音。『波』、『頗』這五個字，是嘴唇音。『耶』、『羅』、『和』這五個字，是超聲。下面八個字，都是收縮、張開、包含、吐出的不同變化。曇纖說，這二十五個字，都是從前面的十二個字中產生出來的。後面的字，都不是從中產生出來的。
『耶』這個音，是諸菩薩在在處處（直到）有父母妻子，因此名為『羅』。
按：智秀說，十四音，到此結束。這其中九個字，是三個音。
『魯』、『流』、『盧』、『樓』這四個字（直到）因此名為『魯』、『流』、『盧』、『樓』。
按：僧亮說，前面這些字，都是當字表義。現在這四個字，共同表示四個意義。四個意義是：指三寶對治惡法，三寶以善對治惡。對法是指以惡對治惡，如提婆達多（Devadatta）的三逆罪，種種作惡，違越戒律的原因。
【English Translation】 English version The sounds 『shi』 (是), 『shi』 (十), and 『si』 (四), are called the Zi Ben (字本 - root of characters), and are the most supreme, therefore named 『e』 (痾).
Note: Monk Liang said, regarding the fourteen sounds, and the twelve that are distinguished, the Rui Ying Jing (瑞應經 - Sutra of Auspicious Responses) says that two characters are missing in the writing, using this as evidence. Bao Liang said, if judging based on this text, one should use 『Nirvana』 as the two characters. However, it is traditionally not adopted, and the reason is unclear.
The sound 『jia』 (迦) arises great compassion for all sentient beings (until) the Great Parinirvana (大般涅槃), therefore named 『mo』 (摩).
Note: Monk Zong said, the thirty-eight sounds originate from the fourteen sounds. However, among the thirty-eight sounds, the first twenty-five sounds proceed sequentially from the root of the tongue, then to the tip of the tongue, then to the teeth, then to the lips. From the twenty-sixth to the thirtieth, these are transcendent and unfixed. Below are eight characters, all representing the aspects of long, short, and transcendent sounds. The half-character as the root of characters, the meaning arises from this. To achieve the essence of teaching, one must start with half and then gradually reveal. This is the fundamental order of before and after. The five characters 『jia』 (迦), 『qie』 (呿) are root-of-the-tongue sounds. The five characters 『zhe』 (遮), 『che』 (車) are middle-of-the-tongue sounds. The five characters 『zha』 (吒), 『ta』 (他) are tip-of-the-tongue sounds. The five characters 『duo』 (多), 『ta』 (他) are teeth sounds. The five characters 『bo』 (波), 『po』 (頗) are lip sounds. The five characters 『ye』 (耶), 『luo』 (羅), 『he』 (和) are transcendent sounds. The eight characters below are all different variations of contraction, expansion, inclusion, and expulsion. Tan Qian said, these twenty-five characters all originate from the preceding twelve characters. The characters that follow do not originate from them.
The sound 『ye』 (耶) is where all Bodhisattvas are, in every place (until) having parents, wife, and children, therefore named 『luo』 (羅).
Note: Zhi Xiu said, the fourteen sounds end here. Among these, nine characters represent three sounds.
The four characters 『lu』 (魯), 『liu』 (流), 『lu』 (盧), 『lou』 (樓) (until) therefore named 『lu』 (魯), 『liu』 (流), 『lu』 (盧), 『lou』 (樓).
Note: Monk Liang said, the preceding characters all represent meaning through the character itself. Now these four characters together represent four meanings. The four meanings refer to the Three Jewels (三寶) counteracting evil dharmas, the Three Jewels using good to counteract evil. Counteracting dharmas refers to using evil to counteract evil, such as Devadatta's (提婆達多) three rebellious acts, committing various evils, violating the precepts.
緣。未來惡也。智秀曰。第三段。結成字義也。正是以音表旨。故目此音為字也。字有滿半者。以十四音。用表圓理。目為滿字。表未圓理。謂之半字也。
吸氣舌根隨鼻之聲(至)皆因舌齒而有差別。
案。智秀曰。第四段。明音所以得有十四之音也。
如是字義能令眾生(至)而不同於陰界入也。
案。僧亮曰。身口是文字之因。文字是口業之因。皆是作法也。眾生佛性。則不如是者。乃由文字說性。眾生得知。人謂。佛性亦由文字。得清凈也。今明不了者。從緣生故。是作法也。佛性從緣見。非作法也。不同陰界入者。不可壞也。寶亮曰。佛性雖在陰界入中。而非陰所攝者。真俗兩諦。乃是共成一神明法。而俗邊恒陰入界。真體恒無為也。以真體無為故。雖在陰。而非陰所攝也。體性不動。而用無暫虧。以用無虧故。取為正因。若無此妙體。為神用之本者。則不應言雖在陰入界中。而非陰入所攝也。故知。理致必爾矣。如脫不爾者。復不可使佛果佛性。倒入陰入界中。而唱非陰界所攝也。即曰謹述誠旨。不敢妄有所作也。智秀曰。為成嘆字功也。以此而言。嘆字所表既妙。下結勸也。
是故眾生悉應歸依(至)等視眾生無有差別。
案。僧亮曰。依不壞之性。成不壞之果
【現代漢語翻譯】 現代漢語譯本 緣。是未來的惡果。智秀說，這是第三段，總結字義。這正是用聲音來表達旨意，所以稱這個音為字。字有滿字和半字之分。用十四個音來表達圓滿的道理，稱為滿字。表達未圓滿的道理，稱為半字。
吸氣時舌根隨著鼻子的聲音（到）都因為舌頭和牙齒而有差別。
智秀說，這是第四段，說明十四個音產生的原因。
像這樣的字義能夠使眾生（到）而不同於陰、界、入。
僧亮說，身和口是文字的因，文字是口業的因，這些都是造作之法。眾生的佛性，則不是這樣，乃是因為通過文字解說佛性，眾生才得以知曉。有人說，佛性也是通過文字才得以清凈。現在說明不了的人，因為是從因緣而生，所以是造作之法。佛性從因緣而見，不是造作之法。不同於陰、界、入的原因是，佛性不可壞滅。寶亮說，佛性雖然在陰、界、入之中，卻不是陰所攝持的，真諦和俗諦，乃是共同成就一個神明之法，而俗諦恒常處於陰、入、界中，真體恒常處於無為狀態。因為真體無為的緣故，雖然在陰中，卻不是陰所攝持的。體性不動，而作用沒有絲毫虧損。因為作用沒有虧損的緣故，取為正因。如果沒有這個妙體，作為神用之本，那麼就不應該說雖然在陰、入、界中，卻不是陰、入所攝持的。所以知道，道理必然是這樣。如果不是這樣，又不能使佛果佛性，倒入陰、入、界中，而宣揚不是陰界所攝持的。所以說，謹慎地陳述真實的旨意，不敢妄加改動。智秀說，這是爲了成就讚歎字的功德。以此而言，讚歎字所表達的既然如此微妙，下面是總結勸勉。
因此眾生都應該歸依（到）平等看待眾生沒有差別。
僧亮說，依靠不壞的自性，成就不會壞滅的果實。
【English Translation】 English version 'Karma. Is future evil.' ZhiXiu said, 'This is the third section, summarizing the meaning of the characters. This is precisely using sound to express the meaning, so this sound is called a character. Characters are divided into full characters and half characters. Using fourteen sounds to express the complete principle is called a full character. Expressing the incomplete principle is called a half character.'
'The sound of the tongue root following the nose during inhalation (to) all have differences because of the tongue and teeth.'
ZhiXiu said, 'This is the fourth section, explaining the reason why there are fourteen sounds.'
'Such character meanings can enable sentient beings (to) and are different from the skandhas (陰), realms (界), and entrances (入).' (skandhas (陰): five aggregates, realms (界): realms of existence, entrances (入): sense bases)
SengLiang said, 'Body and mouth are the cause of characters, and characters are the cause of verbal karma. These are all created dharmas. The Buddha-nature of sentient beings is not like this; it is because sentient beings come to know it through the explanation of Buddha-nature through words. Some say that Buddha-nature is also purified through words. Now, those who cannot explain it are created dharmas because they arise from conditions. Buddha-nature is seen from conditions, not created dharmas. The reason for being different from the skandhas, realms, and entrances is that Buddha-nature cannot be destroyed. BaoLiang said, 'Although Buddha-nature is within the skandhas, realms, and entrances, it is not contained by the skandhas. The true and conventional truths together accomplish a divine dharma, while the conventional truth is constantly in the skandhas, entrances, and realms, and the true essence is constantly in a state of non-action. Because the true essence is non-active, although it is in the skandhas, it is not contained by the skandhas. The essence of the substance does not move, and the function does not diminish even for a moment. Because the function does not diminish, it is taken as the direct cause. If there is no such wonderful essence as the basis of divine function, then it should not be said that although it is in the skandhas, entrances, and realms, it is not contained by the skandhas and entrances. Therefore, it is known that the principle must be so. If it is not so, then it is not possible to pour the Buddha-fruit and Buddha-nature into the skandhas, entrances, and realms, and proclaim that it is not contained by the skandhas and realms.' Therefore, it is said, 'Carefully state the true meaning, dare not make any changes.' ZhiXiu said, 'This is to accomplish the merit of praising the character. In this regard, since what the praised character expresses is so subtle, the following is a concluding exhortation.'
'Therefore, all sentient beings should take refuge (to) regard all sentient beings equally without any difference.'
SengLiang said, 'Relying on the indestructible nature, accomplishing the indestructible fruit.'
也。智秀曰。字有所表。故遂感菩薩等視也。
是故半字于諸經書記論文章而為根本。
案。僧亮曰。說字說音。事已究竟。此結上也。
又半字義皆是煩惱(至)修善行者名為滿人。
案。僧亮曰。上明未與音合之字為半。今明雖合。不得字旨。亦是半也。智秀曰。次下顯半字之功。優劣也。
如是一切經書記論(至)無閡無著真得解脫。
案。僧亮曰。上云一切善法根本。人謂。亦與如來為本。佛無師悟。非字所攝。名離文字。但言半者是不善。滿者皆善也。
何等名為解了字義(至)是人不知如來之性。
案。僧亮曰。已說字竟。次明解與不解。若得出之旨。為解字也。智秀曰。此下第六辯知不知相也。
何等名為無字義耶(至)應離半字善解滿字。
案。僧亮曰。字義者。雖復讀誦文字。而行違說旨者。字。則不為是人出也。名為無字。未知常住佛性故也。
迦葉菩薩白佛言世尊(至)樂正法者應如是學。
案。僧亮曰。第七段。迦葉領旨。佛述成也。
鳥喻品第十四
案。僧亮曰。答問云何共聖行。至太白與彗星也。上說文字。此顯文之所表六行。經體具足。法理不偏。六行常俱。以鳥為譬也。法瑤曰。滿字者。
【現代漢語翻譯】 現代漢語譯本： 也。智秀說：『文字有所表述，所以能感得菩薩等來觀看。』 因此，半字在各種經書、記錄、論著、文章中是根本。 僧亮註：『解說文字，解說音韻，事情已經究竟。』這是總結上文。 又，半字的意義都是煩惱，（而）修行善行的人稱為滿人。 僧亮註：『上面說明未與音韻結合的字是半字，現在說明即使結合，不得文字旨意的，也是半字。』智秀說：『接下來顯示半字的功用，有優劣之分。』 像這樣一切經書、記錄、論著，（直至）沒有阻礙，沒有執著，真正得到解脫。 僧亮註：『上面說一切善法的根本，人們認為，也是以如來為根本。佛沒有老師而覺悟，不被文字所包含，名為離開文字。只說半字是不善，滿字都是善。』 什麼叫做了解文字的意義？（直至）這個人不知道如來的本性。 僧亮註：『已經說完文字，接下來闡明瞭解與不瞭解。如果得出文字的旨意，就是了解文字。』智秀說：『這以下第六段辨別知與不知的相狀。』 什麼叫做沒有文字的意義呢？（直至）應該離開半字，善於理解滿字。 僧亮註：『文字的意義，即使反覆讀誦文字，而行為違背所說旨意的，文字，則不為這個人顯現。』名為沒有文字，因為不知道常住的佛性。 迦葉菩薩對佛說：『世尊，（直至）喜歡正法的人應該這樣學習。』 僧亮註：『第七段，迦葉領會旨意，佛加以述說完成。』 鳥喻品第十四 僧亮註：『回答提問如何共同修行聖行，直至太白星與彗星。』上面說文字，這裡顯示文字所表述的六行。經文的體裁具足，法理不偏頗。六行常常在一起，用鳥來比喻。法瑤說：『滿字是……』
【English Translation】 English version: Also. Zhixiu said: 'Words have something to express, so they can attract Bodhisattvas and others to watch.' Therefore, half-words are the foundation of all scriptures, records, treatises, and articles. Sengliang commented: 'Explaining words, explaining sounds, the matter is already complete.' This is a summary of the above. Also, the meaning of half-words is all afflictions, (while) those who cultivate good deeds are called full people. Sengliang commented: 'The above explains that words not combined with sounds are half-words, now it explains that even if combined, those who do not understand the meaning of the words are also half-words.' Zhixiu said: 'Next, it shows the function of half-words, with distinctions of good and bad.' Like this, all scriptures, records, treatises, (until) without hindrance, without attachment, truly attain liberation. Sengliang commented: 'The above says the root of all good dharmas, people think, is also based on the Tathagata. The Buddha awakened without a teacher, not contained by words, called leaving words. Only saying half-words is not good, full words are all good.' What is called understanding the meaning of words? (Until) this person does not know the nature of the Tathagata. Sengliang commented: 'Having finished speaking about words, next it clarifies understanding and not understanding. If one obtains the meaning of the words, it is understanding words.' Zhixiu said: 'Below, the sixth section distinguishes the appearance of knowing and not knowing.' What is called the meaning of no words? (Until) one should leave half-words and be good at understanding full words. Sengliang commented: 'The meaning of words, even if repeatedly reciting words, but actions violate the meaning of what is said, the words, then, do not appear for this person.' It is called no words, because one does not know the permanent Buddha-nature. Kasyapa Bodhisattva said to the Buddha: 'World Honored One, (until) those who delight in the right Dharma should learn in this way.' Sengliang commented: 'The seventh section, Kasyapa understands the meaning, the Buddha elaborates and completes it.' Chapter Fourteen: Parable of the Birds Sengliang commented: 'Answering the question of how to jointly practice holy conduct, until Venus and comets.' The above speaks of words, here it shows the six practices expressed by words. The structure of the scripture is complete, the principles of Dharma are not biased. The six practices are always together, using birds as a metaphor. Fa Yao said: 'Full words are...'
即是常義。半字者。即無常義。常以無常雖殊。其理致是同。昔說無常。為令得常。得常由乎無常。豈得相離。是則共成一聖。名為共聖行也。僧宗曰。大分此品。為三段。第一則六行體。第二寄因以明六行也。第三就相行以明六也。寶亮曰。此下兩品。同廣文字下旨。謂常無常六行也。鳥喻品雙明六行。月喻品偏明三行。然俱廣明理故。共答一問也。此品總別有二門。第一從品初以下。總門也。第二從如來已離憂悲訖品。別門也。智秀曰。此品分為二段。第一從初訖復異豆粟甘蔗。略列六行也。第二從如是諸種訖品。廣明六行也。廣中別有章門。至彼更關。
佛復告迦葉善男子鳥有二種(至)何以故性真實故。
案。智秀曰。第一總別六行體也。
迦葉白佛言世尊如是等物(至)乃至無我亦復如是。
案。僧宗曰。就明六行體中。有三章。此第一就偏教以明常無常也。寶亮曰。上來至此。總門明六行也。智秀曰。此廣門中。第二先明常無常也。
迦葉菩薩白佛言世尊(至)是名鴛鴦迦鄰提鳥。
案。僧宗曰。此第二階。寄真應以明我無我也。至極法身。無有憂悲。即我義。見有憂悲。似如無我也。借無想天。以為況也。無想天報。唯有四陰。不域其方所。雖無住處。要不得無
【現代漢語翻譯】 現代漢語譯本： 『即是常義』，指的是常的意義。『半字者』，指的是無常的意義。常與無常雖然不同，但其道理是一致的。過去說無常，是爲了讓人最終領悟常。而領悟常又依賴於無常，兩者怎麼能分離呢？因此，常與無常共同成就一個聖人，這被稱為共聖行。僧宗說，可以將此品分為三段。第一段是六行體，第二段是藉由因緣來闡明六行，第三段是從現象上來闡明六行。寶亮說，接下來的兩品，都廣泛地闡述了文字背後的旨意，也就是常、無常和六行。『鳥喻品』同時闡明六行，『月喻品』則側重闡明三行。但因為都廣泛地闡明了道理，所以共同回答一個問題。此品總的來說有總別二門。第一是從品初以下，是總門。第二是從『如來已離憂悲』到品末，是別門。智秀說，此品分為兩段。第一是從開頭到『復異豆粟甘蔗』，簡略地列出六行。第二是從『如是諸種』到品末，詳細地闡明六行。詳細闡明中還有章節劃分，到那裡再具體分析。
佛陀再次告訴迦葉（Kasyapa，人名，佛陀的弟子）：『善男子，鳥有兩種……何以故性真實故。』
智秀說，第一部分是總別六行體。
迦葉（Kasyapa）對佛陀說：『世尊，像這些事物……乃至無我亦復如是。』
僧宗說，在闡明六行體中，有三個章節。這是第一章，從偏頗的教義來闡明常與無常。寶亮說，從開頭到這裡，是總門，闡明六行。智秀說，在廣門中，第二部分首先闡明常與無常。
迦葉（Kasyapa）菩薩對佛陀說：『世尊……是名鴛鴦迦鄰提鳥。』
僧宗說，這是第二階段，藉由真應身來闡明我與無我。達到至極的法身（Dharmakaya，佛的三身之一），就沒有憂愁悲傷，這就是我的意義。看到有憂愁悲傷，似乎就是無我的意義。借用無想天（Asañjñāsatva，佛教中色界天的最高層）來做比喻。無想天的果報，只有四陰（Skandha，構成眾生的五種要素，即色、受、想、行、識）存在，沒有確定的處所。雖然沒有住處，但也不能沒有。
【English Translation】 English version: 'That is the meaning of permanence.' refers to the meaning of permanence. 'Half a word' refers to the meaning of impermanence. Although permanence and impermanence are different, their principles are the same. In the past, impermanence was taught in order to ultimately realize permanence. And the realization of permanence depends on impermanence, so how can the two be separated? Therefore, permanence and impermanence together accomplish a sage, and this is called the common practice of sages. Saṃghaghoṣa said that this chapter can be divided into three sections. The first section is the substance of the six practices, the second section is to explain the six practices through causes and conditions, and the third section is to explain the six practices from phenomena. Baoliang said that the following two chapters extensively explain the meaning behind the words, which are permanence, impermanence, and the six practices. The 'Bird Analogy Chapter' simultaneously explains the six practices, while the 'Moon Analogy Chapter' focuses on explaining the three practices. But because they both extensively explain the principles, they jointly answer one question. This chapter generally has two aspects: general and specific. The first is from the beginning of the chapter to the end, which is the general aspect. The second is from 'The Tathagata has left sorrow and grief' to the end of the chapter, which is the specific aspect. Zhixiu said that this chapter is divided into two sections. The first is from the beginning to 'again different beans, millet, and sugarcane,' which briefly lists the six practices. The second is from 'such kinds' to the end of the chapter, which explains the six practices in detail. There are also chapter divisions in the detailed explanation, which will be analyzed in detail there.
The Buddha again told Kasyapa (Kasyapa, name of a person, a disciple of the Buddha): 'Good man, there are two kinds of birds... Why is it that the nature is real?'
Zhixiu said that the first part is the general and specific substance of the six practices.
Kasyapa (Kasyapa) said to the Buddha: 'World Honored One, like these things... even non-self is also like this.'
Saṃghaghoṣa said that in explaining the substance of the six practices, there are three sections. This is the first section, explaining permanence and impermanence from biased teachings. Baoliang said that from the beginning to here is the general aspect, explaining the six practices. Zhixiu said that in the extensive aspect, the second part first explains permanence and impermanence.
Bodhisattva Kasyapa (Kasyapa) said to the Buddha: 'World Honored One... this is called the Mandarin Duck Kalavinka bird.'
Saṃghaghoṣa said that this is the second stage, explaining self and non-self through the true and responsive bodies. Reaching the ultimate Dharmakaya (Dharmakaya, one of the three bodies of the Buddha), there is no sorrow or grief, which is the meaning of self. Seeing sorrow and grief seems to be the meaning of non-self. Using the Realm of Non-Perception (Asañjñāsatva, the highest level of the Form Realm in Buddhism) as an analogy. The retribution of the Realm of Non-Perception is that only the four Skandhas (Skandha, the five elements that constitute beings, namely form, sensation, perception, volition, and consciousness) exist, without a fixed place. Although there is no dwelling place, it cannot be without.
也。近事尚難可知。況法身妙極耶。樹神依樹。亦如是也。智秀曰。廣門第二。明無我也。
複次善男子佛法猶如(至)第一微妙壞諸行故。
案。僧宗曰。第三階。明苦樂也。
迦葉菩薩白佛言世尊(至)異法是我異法無我。
案。僧宗曰。寄因以辨六行也。明放逸則無常苦果。不放逸則常樂果也。長行釋偈。小不次第也。先釋放逸果。次釋不放逸果。次釋放逸因。次釋不放逸因也。非聖凡夫者。前已釋二家因果。今出其人也。
如人在地仰觀虛空(至)如迦鄰提鴛鴦等鳥。
案。僧宗曰。第三就相待明六行也。以生死為下。佛果為上。以上知下。所以而常。下不知上。故無常也。寄譬明如來。住智慧之上。見五道生死也。借譬以明見。而物情于譬生滯。故迦葉仰咨。以拂斯跡也。
大般涅槃經集解卷第二十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十二(月喻品第十五 菩薩品第十六)
釋月有六事。以譬法身 釋日及歲星譬 釋未發菩提心。為作菩提因緣事 釋一闡提不受道事
月喻品第十五
案。法瑤曰。從見月不現。至譬如日出眾霧悉除。答云何如日月大白問也。上長壽金剛。明法身
【現代漢語翻譯】 現代漢語譯本： 也。近處的事情尚且難以知曉，更何況法身玄妙到了極點呢？樹神依附於樹，也是這樣的道理。智秀說，廣門第二，闡明無我。
再次，善男子，佛法猶如（至）第一微妙，能壞滅諸行。
案：僧宗說，第三階，闡明苦樂。
迦葉菩薩對佛說：世尊（至）異法是我，異法無我。
案：僧宗說，藉由因來辨別六行。闡明放逸則有無常的苦果，不放逸則有常樂的果報。長行解釋偈頌，稍微有些不按順序。先解釋放逸的果報，再解釋不放逸的果報，然後解釋放逸的因，最後解釋不放逸的因。『非聖凡夫』，前面已經解釋了二家的因果，現在指出是哪些人。
如同人在地上仰望虛空（至）如同迦鄰提鴛鴦等鳥。
案：僧宗說，第三，就相對待而言，闡明六行。以生死為下，佛果為上。以上知下，所以是常；下不知上，所以是無常。借用比喻來闡明如來，安住于智慧之上，看見五道生死。借用比喻來闡明見，然而世人卻執著于比喻，所以迦葉仰面請教，以拂去這種執著。
《大般涅槃經集解》卷第二十一 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第二十二（月喻品第十五 菩薩品第十六）
解釋月有六事，用來比喻法身；解釋日及歲星的比喻；解釋未發菩提心，為之作菩提因緣的事；解釋一闡提不受道的事。
月喻品第十五
案：法瑤說，從『見月不現』，至『譬如日出眾霧悉除』，回答『云何如日月大白』的提問。上面長壽金剛，闡明法身。
【English Translation】 English version: Also, near matters are still difficult to know. How much more so the Dharma-body (Dharmakaya) which is supremely subtle? A tree spirit relies on a tree, and it is also like that. Zhi Xiu said, 'Broad Gate Second', clarifies no-self (Anatta).
Furthermore, good man, the Buddha-dharma is like (to) the first subtle, destroying all actions.
Note: Monk Zong said, 'Third Step', clarifies suffering and happiness.
Kasyapa Bodhisattva said to the Buddha, 'World Honored One (Bhagavan) (to) different dharma is self, different dharma is no-self.'
Note: Monk Zong said, 'Borrowing cause to distinguish the six practices.' Clarifies that indulgence results in the impermanent (Anicca) fruit of suffering (Dukkha), non-indulgence results in the fruit of permanence and bliss (Sukha). The prose explains the verses, slightly out of order. First explains the fruit of indulgence, then explains the fruit of non-indulgence, then explains the cause of indulgence, and finally explains the cause of non-indulgence. 'Non-sage ordinary people', the cause and effect of the two families have already been explained earlier, now pointing out who they are.
Like a person on the ground looking up at the empty sky (to) like Kalindi mandarin ducks and other birds.
Note: Monk Zong said, 'Third, in terms of relativity, clarifies the six practices.' Taking birth and death (Samsara) as the lower, and the Buddha-fruit (Buddha-phala) as the upper. Knowing the lower from the upper, therefore it is permanent (Nicca); the lower not knowing the upper, therefore it is impermanent. Using the analogy to clarify the Tathagata (Tathagata), dwelling on top of wisdom, seeing the five paths of birth and death. Borrowing the analogy to clarify seeing, but people's feelings are attached to the analogy, so Kasyapa looks up and asks, to brush away this attachment.
The Great Nirvana Sutra Collected Commentaries, Volume Twenty-One Taisho Tripitaka Volume 37 No. 1763 The Great Nirvana Sutra Collected Commentaries
The Great Nirvana Sutra Collected Commentaries, Volume Twenty-Two (Chapter Fifteen on the Moon Analogy, Chapter Sixteen on the Bodhisattva)
Explains the six aspects of the moon, used to illustrate the Dharma-body; explains the analogy of the sun and the planet Jupiter; explains the matter of not having aroused the Bodhi-mind (Bodhicitta), creating the conditions for Bodhi; explains the matter of the Icchantika (Icchantika) not receiving the Way.
Chapter Fifteen on the Moon Analogy
Note: Fa Yao said, from 'seeing the moon not appearing', to 'like the sun rising and all the mists clearing', answering the question 'How is it like the sun and moon, great and white?' Above, Longevity Vajra (Vajra), clarifies the Dharma-body.
體相。名字功德品。結經名也。經之大體。以涅槃為極致。下竟解脫。皆明大涅槃義耳。從四種人竟四到。明弘經人。即是長壽金剛緣因也。從二十五有有我不耶。竟共聖行鳥喻明佛性。即是金剛長壽正因也。一週大明因果義訖。今復明長壽金剛。應感無方之能也。僧宗白。上鳥喻。遍就六行。以明圓理。今月喻。遍明法身真應之德也。寶亮曰。猶答第十二問未竟。更偏明常樂我三德也。
佛復告迦葉譬如有人(至)為化眾生示有生滅。
案。僧亮曰。月譬有六事。此第一明雖生不生。成前品未應物之跡。廣常義也。問曰。在前而先答月者。以月事廣故也。法瑤曰。明一應之跡始終也。僧宗曰。此譬中有五重。第一舉今一化始末。第二明非但於此。乃遍十方也。第三寄月食。辨示有出身血事。而實不可傷也。第四顯壽之修短。隨感而應也。第五明如來是眾聖之王。能為物益也。須彌障故不見者。有四天下。而須彌處中。日月執行。週迴旋轉也。
善男子如此滿月餘方見滿(至)是故名為常住不變。
案。僧亮曰。第二事。廣上生滅義也。從初至十五日。廣生義。自下廣滅義也。
複次善男子譬如滿月(至)如來常住無有變異。
案。僧亮曰。第三事。普應六道。隨感而現。亦是
【現代漢語翻譯】 現代漢語譯本：體相。名字功德品。總結經名。經的大體，以涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）為最終目標。下文直至解脫，都在闡明大涅槃的意義。從四種人到四到，闡明弘揚佛經的人，就是長壽金剛的緣起原因。從二十五有（佛教術語，指三界中的二十五種存在狀態）中有我嗎？到共聖行鳥的譬喻，闡明佛性，這就是金剛長壽的正因。一週詳細闡明因果的意義完畢。現在再次闡明長壽金剛，應感無方的能力。僧宗白說，上面的鳥的譬喻，普遍就六行（佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧六種修行）來闡明圓滿的道理。現在的月亮的譬喻，普遍闡明法身（Dharmakaya，佛教術語，指佛的真身）真應的功德。寶亮說，好像第十二個問題還沒有回答完，更偏重闡明常樂我（佛教術語，指涅槃的四德：常、樂、我、凈）的三德。 佛又告訴迦葉（Kasyapa，佛陀的弟子）：『譬如有人...為化眾生示有生滅。』 案：僧亮說，月亮的譬喻有六件事。這第一件事闡明雖然生卻不生，成就前品未應物的軌跡，擴充套件常的意義。問：為什麼在前而先回答月亮呢？因為月亮的事情廣泛的緣故。法瑤說，闡明一應的軌跡始終。僧宗說，這個譬喻中有五重意義。第一，舉出今一化（佛教術語，指佛陀一次教化的過程）的始末。第二，闡明不單單在此，乃是遍及十方。第三，借用月食，辨別顯示有出身血的事情，而實際上不可傷害。第四，顯示壽命的長短，隨著感應而應現。第五，闡明如來（Tathagata，佛教對佛的尊稱）是眾聖之王，能為事物帶來利益。須彌山（Sumeru，佛教術語，指世界的中心）阻礙所以看不見的人，有四大天下，而須彌山處在中間，日月執行，週迴旋轉。 『善男子，如此滿月其餘地方見滿...是故名為常住不變。』 案：僧亮說，第二件事，擴充套件上面的生滅的意義。從初一到十五日，擴充套件生的意義。從下面擴充套件滅的意義。 『複次，善男子，譬如滿月...如來常住無有變異。』 案：僧亮說，第三件事，普遍應現六道（佛教術語，指天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），隨著感應而顯現，也是...
【English Translation】 English version: Body and characteristics. Chapter on the Merits of Names. Concluding the name of the Sutra. The main body of the Sutra takes Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) as its ultimate goal. The following text, up to liberation, all explains the meaning of Great Nirvana. From the four types of people to the four attainments, it explains that those who promote the Sutra are the causal reason for the longevity of Vajra. From whether there is a 'self' in the twenty-five realms of existence (a Buddhist term referring to the twenty-five states of existence in the Three Realms) to the analogy of the bird with shared sacred practices, it explains the Buddha-nature, which is the direct cause of Vajra's longevity. One cycle of detailed explanation of the meaning of cause and effect is completed. Now, it further explains the ability of Vajra's longevity to respond to all things without limit. Monk Zongbai said that the above analogy of the bird universally uses the six practices (a Buddhist term referring to the six practices of giving, keeping precepts, patience, diligence, meditation, and wisdom) to explain the perfect principle. The current analogy of the moon universally explains the merits of the Dharmakaya (Dharmakaya, a Buddhist term referring to the true body of the Buddha) in its true response. Baoliang said that it seems the twelfth question has not been completely answered, and it further emphasizes the three virtues of permanence, bliss, and self (Buddhist terms referring to the four virtues of Nirvana: permanence, bliss, self, and purity). The Buddha further told Kasyapa (Kasyapa, a disciple of the Buddha): 'For example, if someone... demonstrates birth and death to transform sentient beings.' Note: Monk Liang said that the analogy of the moon has six aspects. The first aspect explains that although it is born, it is not born, accomplishing the traces of the previous chapter's non-response to things, expanding the meaning of permanence. Question: Why answer the moon first when it is mentioned earlier? Because the matter of the moon is extensive. Fa Yao said that it explains the beginning and end of the traces of a single response. Monk Zong said that there are five layers of meaning in this analogy. First, it cites the beginning and end of the current transformation (a Buddhist term referring to the process of the Buddha's one teaching). Second, it explains that it is not only here but also throughout the ten directions. Third, it uses the lunar eclipse to distinguish and show the matter of having a body and blood, but in reality, it cannot be harmed. Fourth, it shows that the length of life responds according to the feeling. Fifth, it explains that the Tathagata (Tathagata, an honorific title for the Buddha) is the king of all saints and can bring benefits to things. Those who cannot see because of the obstruction of Mount Sumeru (Sumeru, a Buddhist term referring to the center of the world) have the four great continents, and Mount Sumeru is in the middle, with the sun and moon moving and rotating around. 'Good man, in this way, the full moon is seen as full in other places... therefore, it is called permanent and unchanging.' Note: Monk Liang said that the second aspect expands the meaning of the above birth and death. From the first to the fifteenth day, it expands the meaning of birth. From below, it expands the meaning of death. 'Furthermore, good man, like the full moon... the Tathagata is permanent and unchanging.' Note: Monk Liang said that the third aspect universally responds to the six realms (a Buddhist term referring to the realms of gods, humans, asuras, hells, hungry ghosts, and animals), appearing according to the feeling, and is also...
廣生中事也。在在處處者。既大小之器不同。月形亦異。譬六道既殊。跡亦不一也。百由旬者。向舉水器。明隨處而現。此明去來隨人也。僧宗曰。猶是第二事。
複次善男子如羅睺羅(至)分別法句如彼醫子。
案。僧亮曰。第四事。為制戒故。示有出身血等也。法瑤曰。明果報必受也。僧宗曰。第三事也。寶亮曰。此示制戒。凡有三意。第一明法身無損。猶如滿月。雖有其事。而無所傷。第二所以無傷。引二人共鬥。本無殺心。雖死無罪。第三舉醫譬。明有此示現。必有利益也。
複次善男子如人見月(至)是故如來常住無變。
案。僧亮曰。第五事。顯現涅槃及業報等也。法瑤曰。前示行惡止善也。此示行善制戒也。僧宗曰。第四事。月實不蝕。似損月。取譬涅槃。
複次善男子譬如明月(至)故言如來譬如明月。
案。僧亮曰。第六事。佛之功德。略如彼也。僧宗曰。第五事也。法瑤曰。既示行善。制戒止惡。今明樂法眾生。從教無厭也。
複次善男子譬如日出(至)即是諸佛真實法性。
案。僧亮曰。答日問也。有二譬。初取長短為喻。次以損益為譬也。
複次善男子譬如眾星(至)猶如世人不見晝星。
案。僧亮曰。答太白星問也。法瑤
【現代漢語翻譯】 現代漢語譯本： 廣生所說的事情是這樣的：在任何地方，因為器皿的大小不同，月亮的形狀也會不同。這就好比六道輪迴各有不同，所留下的痕跡也各不相同。『百由旬』（Yojana，古印度長度單位）是指前面所說的水器，說明月亮會隨著所處的環境而顯現。這裡說明佛的去來是隨著眾生的因緣而決定的。僧宗說：『這仍然是第二件事。』
其次，善男子，比如羅睺羅（Rahula，佛陀的兒子）……分別法句就像那位醫生的兒子一樣。
按：僧亮說：『這是第四件事，爲了制定戒律，顯示有出身、流血等事情。』法瑤說：『說明果報是必定要承受的。』僧宗說：『這是第三件事。』寶亮說：『這顯示制定戒律，總共有三個意思。第一，說明法身沒有損傷，就像滿月一樣，雖然有這樣的事情發生，但是法身並沒有受到任何損傷。第二，之所以沒有損傷，引用二人共鬥的例子，本來沒有殺人的心，即使死了人也沒有罪。第三，舉醫生的例子，說明有這樣的示現，必定有利益。』
其次，善男子，比如有人看見月亮……所以如來常住不變。
按：僧亮說：『這是第五件事，顯示涅槃以及業報等等。』法瑤說：『前面顯示行惡止善，這裡顯示行善制定戒律。』僧宗說：『這是第四件事，月亮實際上沒有被侵蝕，看起來好像被侵蝕了，用這個比喻涅槃。』
其次，善男子，比如明月……所以說如來就像明月一樣。
按：僧亮說：『這是第六件事，佛的功德，大概就像明月一樣。』僧宗說：『這是第五件事。』法瑤說：『既然顯示行善，制定戒律，停止作惡，現在說明喜歡佛法的眾生，聽從教誨沒有厭倦。』
其次，善男子，比如太陽出來……這就是諸佛真實的法性。
按：僧亮說：『回答關於太陽的問題。』有兩個比喻，首先用長短作為比喻，其次用損益作為比喻。
其次，善男子，比如眾星……就像世人看不見白天的星星一樣。
按：僧亮說：『回答關於太白星的問題。』法瑤
【English Translation】 English version: Guangsheng's matter is like this: In every place, because the sizes of the vessels are different, the shape of the moon will also be different. This is like the six realms of reincarnation being different, and the traces left behind are also different. 'Hundred Yojanas' (Yojana, an ancient Indian unit of length) refers to the water vessels mentioned earlier, illustrating that the moon will appear according to its environment. This explains that the Tathagata's coming and going are determined by the conditions of sentient beings. Sangzong said: 'This is still the second matter.'
Furthermore, good man, like Rahula (Buddha's son)... distinguishing the verses of the Dharma like that doctor's son.
Note: Sengliang said: 'This is the fourth matter, for the sake of establishing precepts, showing that there is birth, bleeding, etc.' Fiyao said: 'It explains that the retribution of karma must be received.' Sangzong said: 'This is the third matter.' Baoliang said: 'This shows the establishment of precepts, with a total of three meanings. First, it explains that the Dharmakaya is not damaged, just like the full moon, although such things happen, the Dharmakaya is not harmed in any way. Second, the reason why there is no harm is illustrated by the example of two people fighting together, originally without the intention to kill, even if someone dies, there is no guilt. Third, the example of the doctor is given to explain that there is such a manifestation, there must be benefit.'
Furthermore, good man, like a person seeing the moon... therefore, the Tathagata is eternally abiding and unchanging.
Note: Sengliang said: 'This is the fifth matter, showing Nirvana and karmic retribution, etc.' Fiyao said: 'The previous one showed stopping evil and doing good, this one shows doing good and establishing precepts.' Sangzong said: 'This is the fourth matter, the moon is not actually eclipsed, it looks like it is eclipsed, using this to metaphor Nirvana.'
Furthermore, good man, like the bright moon... therefore it is said that the Tathagata is like the bright moon.
Note: Sengliang said: 'This is the sixth matter, the Buddha's merits, roughly like the bright moon.' Sangzong said: 'This is the fifth matter.' Fiyao said: 'Since it shows doing good, establishing precepts, and stopping evil, now it explains that sentient beings who like the Dharma are never tired of following the teachings.'
Furthermore, good man, like the sun rising... this is the true Dharmata of all Buddhas.
Note: Sengliang said: 'Answering the question about the sun.' There are two metaphors, first using length as a metaphor, and second using gain and loss as a metaphor.
Furthermore, good man, like the stars... just like people in the world cannot see the stars during the day.
Note: Sengliang said: 'Answering the question about Venus.' Fiyao
曰。譬法身玄妙。寂寞絕於視聽之表。于情為隱。唯見丈六。謂之為極。二乘之謂言無。故二乘不見也。
複次善男子譬如陰闇(至)不為諸垢之所染故。
案。僧亮曰。總以日月。譬三寶滅也。法瑤曰。譬佛在世人。謂體盡丈六。是則無有常住法身。今明涅槃之後。故異上耳。
複次善男子譬如黑月(至)如彼日月無有滅沒。
案。僧亮曰。答慧星問也。謂佛不併興。若辟支出世。真佛滅度。人生倒見。謂不祥也。僧宗曰。黑月者。以修羅手障。令不見也。又言水精白銀為月。以水精邊故。如黑月也。
複次善男子譬如日出(至)一切諸惡無間罪業。
案。僧亮曰。已證佛常。六行已顯。今說經功德。及聞經之益。勸人受持。通答二問。云何未發心。而名為菩薩。至猶如閻浮金。無能說其過也。法瑤曰。前日月太白慧星等譬。廣上長壽金剛品也。今次廣上名字功德品也。一經耳者。起一聞之功。終藉此慧。眾惡消除。不言一經歷耳。煩惱便盡也。正顯此經功能。滅惡生善。齊法身也。竟良醫譬。皆明經力也。僧宗曰。經之置品。乃出自後人。隨義類而標之耳。謂菩薩品名應在此初。相承。仍舊輒改為難。付之來哲也。寶亮曰。若經生歷死。發心之者。名發心菩薩。今言未發心
【現代漢語翻譯】 現代漢語譯本： 說：好比法身玄妙，寂靜到超越視聽的範圍。對於情識來說是隱秘的，只能看見丈六金身，就認為達到了極致。二乘（聲聞乘和緣覺乘）之人認為（佛）是虛無的，所以二乘之人無法見到（法身）。（丈六金身：佛的應化身，高一丈六尺）
再次，善男子，好比陰暗（至）不被各種塵垢所污染的緣故。
按：僧亮說，總的來說用日月來比喻佛法僧三寶的寂滅。法瑤說，比喻佛在世時，人們認為（佛的）形體就是丈六金身，這樣就沒有常住的法身了。現在闡明涅槃之後（法身常住），所以與之前的說法不同。
再次，善男子，好比黑月（至）如同那日月沒有滅沒。
按：僧亮說，這是回答慧星的提問。意思是佛不會同時出現，如果辟支佛（緣覺）出世，真佛（如來）就滅度了，人們產生顛倒的見解，認為是不祥之兆。僧宗說，黑月，是因為阿修羅用手遮擋，使人看不見。又說用水晶白銀做成月亮，因為水晶的邊緣，就像黑月一樣。
再次，善男子，好比太陽升起（至）一切諸惡無間罪業。
按：僧亮說，已經證明佛是常住的，六種修行已經顯現。現在說這部經的功德，以及聽經的益處，勸人受持。總的回答了兩個問題：為什麼沒有發菩提心，卻被稱為菩薩，（至）好比閻浮金（純金），沒有人能說出它的過失。法瑤說，前面的日月、太白星、慧星等比喻，是廣泛地闡述了長壽金剛品。現在接著廣泛地闡述名字功德品。一經入耳，就能產生一次聽聞的功德，最終憑藉這種智慧，各種罪惡消除。並不是說一經歷耳朵，煩惱就立刻消失。正是爲了彰顯這部經的功能，滅除罪惡，產生善行，與法身齊等。最後的良醫的比喻，都是爲了闡明經書的力量。僧宗說，經書的品名，是後人根據意義類別而標定的。認為菩薩品名應該在此最初。相承沿用舊的名稱，就隨便更改了，留給後來的哲人去研究吧。寶亮說，如果經歷生死，發心的人，稱為發心菩薩。現在說沒有發心
【English Translation】 English version: He said: 'It is like the Dharma body being profound and subtle, its stillness surpassing the realm of sight and hearing. To sentient beings, it is hidden. They only see the sixteen-foot body (丈六金身), considering it the ultimate. Those of the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) believe in emptiness, therefore, they cannot see it.' (丈六金身: The manifested body of the Buddha, sixteen feet tall)
Furthermore, good man, it is like darkness (to) not being defiled by various impurities.
Note: Saṃgharakṣa said, 'Generally, the sun and moon are used to illustrate the extinction of the Three Jewels (三寶) (Buddha, Dharma, and Saṃgha).' Dharmaruchi said, 'It is like when the Buddha was in the world, people thought that the Buddha's body was only sixteen feet tall, thus there would be no permanent Dharma body. Now it is clarified that after Nirvana (涅槃), the Dharma body is permanent, so it is different from the previous statement.'
Furthermore, good man, it is like a dark moon (to) like the sun and moon, there is no extinction.
Note: Saṃgharakṣa said, 'This is answering the question of a comet. It means that Buddhas do not appear simultaneously. If a Pratyekabuddha (辟支佛) (Solitary Buddha) appears, the true Buddha (如來) (Tathāgata) has already entered Nirvana, and people have inverted views, considering it an ominous sign.' Saṃghazong said, 'The dark moon is because an Asura (阿修羅) blocks it with his hand, preventing people from seeing it. It is also said that the moon is made of crystal and silver, and because of the crystal's edge, it is like a dark moon.'
Furthermore, good man, it is like the rising sun (to) all evil and uninterrupted karmic deeds.
Note: Saṃgharakṣa said, 'It has already been proven that the Buddha is permanent, and the six practices have been revealed. Now, the merits of this Sutra (經) and the benefits of hearing it are being discussed, encouraging people to uphold it. It answers two questions in general: Why is someone who has not generated the Bodhicitta (菩提心) (mind of enlightenment) called a Bodhisattva (菩薩), (to) like Jambudvīpa gold (閻浮金) (pure gold), no one can speak of its faults.' Dharmaruchi said, 'The previous metaphors of the sun, moon, Venus, and comets extensively explain the chapter on longevity and Vajra (金剛) (diamond). Now, it continues to extensively explain the chapter on the merits of the name. Hearing the Sutra once generates the merit of hearing, and ultimately, relying on this wisdom, all evils are eliminated. It is not said that afflictions are immediately exhausted upon hearing it once. It precisely reveals the function of this Sutra, eliminating evil and generating good, equal to the Dharma body. The final metaphor of the good doctor is all to clarify the power of the Sutra. Saṃghazong said, 'The chapter titles of the Sutra were determined by later people based on the categories of meaning. It is thought that the Bodhisattva chapter title should be here at the beginning. Inheriting and using the old name, it was casually changed, leaving it for later philosophers to study. Baoliang said, 'If one experiences birth and death, those who generate the mind are called Bodhisattvas who have generated the mind. Now it is said that they have not generated the mind.'
者。就一生之中作論也。此生中。未經發心。但見涅槃經。改惡修善。起弘護之心。便名發心菩薩也。將欲廣答此問。故先借日月之光。以譬涅槃經也。智秀曰。此下有三意。第一從此訖答二難。廣顯經力也。第二次因迦葉舉其前問。即是正答所問。第三后廣釋除闡提之義也。
是大涅槃甚深境界(至)正法不斷僧寶不滅。
案。法瑤曰。此明思慧思惟常住三寶之心。
是故應當多修方便(至)阿耨多羅三藐三菩提。
案。法瑤曰。此明修慧也。以勤學故。得近無上道。故言不久。
是故此經名為無量功德所成。
案。法瑤曰。此經正明佛是常住。常住猶三慧而成。今以此三。苞一切行盡。故言無量功德之所成也。
亦名菩提不可窮盡。
案。法瑤曰。因既無量。果亦無窮。以因果俱無量故。故稱大。
以不盡故故得稱為(至)身無邊故名大涅槃。
案。法瑤曰。有般若智光故。法身無邊。以此二事。名為大涅槃也。
菩薩品第十六
複次善男子如日月光(至)是故複名大般涅槃。
案。道生曰。雖未發心。而得為菩提之因。與大權無異。若聞佛性信解。則是菩提心發。乃為因耳。若生誹謗。豈為因耶。僧亮曰。眾生受道。必由內
【現代漢語翻譯】 現代漢語譯本 這是關於一生中所作的論述。此生中，即使未經發心（bodhicitta，菩提心），但只要見到《涅槃經》（Nirvana Sutra），改惡修善，生起弘揚和護持佛法之心，便可稱為發心菩薩。將要廣泛地回答這個問題，所以先借用日月的光芒，來比喻《涅槃經》。智秀說：下面有三層意思。第一，從這裡到回答二難，廣泛地顯示《涅槃經》的力量。第二，因為迦葉（Kasyapa）提出他之前的問題，這便是正面回答所問。第三，後面廣泛地解釋斷除闡提（icchantika，斷善根者）的意義。
『是大涅槃甚深境界（直到）正法不斷僧寶不滅。』
法瑤的註解說：這說明思慧思惟常住三寶（eternal Three Jewels，永恒的三寶）之心。
『是故應當多修方便（直到）阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
法瑤的註解說：這說明修慧。因為勤奮學習的緣故，得以接近無上道，所以說不久。
『是故此經名為無量功德所成。』
法瑤的註解說：這部經正是闡明佛是常住的。常住是由思慧、修慧、性慧這三慧成就的。現在用這三慧，包含一切修行，所以說是由無量功德所成就的。
『亦名菩提不可窮盡。』
法瑤的註解說：因為因是無量的，所以果也是無窮的。因為因果都是無量的，所以稱為大。
『以不盡故故得稱為（直到）身無邊故名大涅槃。』
法瑤的註解說：因為有般若（prajna，智慧）智光，所以法身（Dharmakaya，法身）無邊。用這兩件事，稱為大涅槃。
菩薩品第十六
『複次善男子如日月光（直到）是故複名大般涅槃。』
道生的註解說：即使沒有發心，也能成為菩提的因，與大權菩薩沒有區別。如果聽聞佛性（Buddha-nature，佛性）並信解，這就是菩提心生起，才算是因。如果產生誹謗，怎麼能算是因呢？僧亮說：眾生接受佛道，必定由內
【English Translation】 English version This is a discussion on what is done in a lifetime. In this life, even without generating bodhicitta (bodhicitta, the mind of enlightenment), if one sees the Nirvana Sutra (Nirvana Sutra), corrects evil and cultivates goodness, and generates the mind of propagating and protecting the Dharma, then one can be called a Bodhisattva who has generated bodhicitta. I am about to answer this question extensively, so I will first borrow the light of the sun and moon to compare it to the Nirvana Sutra. Zhi Xiu said: There are three meanings below. First, from here to answering the two difficulties, the power of the Nirvana Sutra is widely displayed. Second, because Kasyapa (Kasyapa) raised his previous question, this is a direct answer to the question. Third, later, the meaning of cutting off icchantikas (icchantika, those who have severed their roots of goodness) is widely explained.
'This is the profound realm of Great Nirvana (until) the True Dharma is not interrupted and the Sangha Jewel is not extinguished.'
Fa Yao's annotation says: This explains the mind of contemplating the eternal Three Jewels (eternal Three Jewels, the eternal Three Jewels) with wisdom and contemplation.
'Therefore, one should cultivate many skillful means (until) anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'
Fa Yao's annotation says: This explains the wisdom of cultivation. Because of diligent study, one can approach the unsurpassed path, so it is said that it will not be long.
'Therefore, this sutra is called the accomplishment of immeasurable merits.'
Fa Yao's annotation says: This sutra clearly explains that the Buddha is eternal. Eternity is accomplished by the three wisdoms of contemplative wisdom, cultivated wisdom, and innate wisdom. Now, using these three wisdoms, all practices are included, so it is said that it is accomplished by immeasurable merits.
'It is also called Bodhi, which cannot be exhausted.'
Fa Yao's annotation says: Because the cause is immeasurable, the result is also infinite. Because both cause and effect are immeasurable, it is called great.
'Because it is inexhaustible, it is called (until) the body is boundless, hence it is called Great Nirvana.'
Fa Yao's annotation says: Because there is prajna (prajna, wisdom) light, the Dharmakaya (Dharmakaya, Dharma body) is boundless. With these two things, it is called Great Nirvana.
Chapter Sixteen on Bodhisattvas
'Furthermore, good men, like the light of the sun and moon (until) therefore it is also called Great Nirvana.'
Dao Sheng's annotation says: Even without generating bodhicitta, one can become the cause of Bodhi, which is no different from a Bodhisattva of great power. If one hears of Buddha-nature (Buddha-nature, Buddha-nature) and believes and understands it, then this is the arising of bodhicitta, which is considered a cause. If one generates slander, how can it be considered a cause? Seng Liang said: Sentient beings receiving the Buddha's path must be from within
信。信之微者。無過四重五逆。善根不斷。由如毛髮。藉此微善。感涅槃光。成菩提因。得名菩薩。不畏大眾。如彼真金。無過可說也。作菩提緣者。菩薩以發心為因。住前三十心是初發心之因。即日未有此心。而有重惡所障。以經力故。得作菩薩也。法瑤曰。嚮明能滅諸惡。此明能生諸善。發菩提心也。僧宗曰。善根未斷。必有絲髮許也。經有緣發之力。能令感悟。深自改悔。上求佛慧。下度眾生。令未發心作菩薩也。入毛孔者。將明此經力能除闇。稱為光也。善以感教。教善相扶。義如入也。所益未深。稱毛孔也。
迦葉菩薩白佛言世尊(至)云何能斷一切煩惱。
案。僧亮曰。夫有三障。則不受道。若聞皆作菩提因者。則善惡無差也。如來何故。說四依義者。若一經耳。以是耳識所得。已為菩提因者。何故。昔云依智不依識耶。云何斷一切煩惱者。夫不退菩薩。要伏斷煩惱。若不解義。云何伏結耶。寶亮曰。兩難各有兩關。便成四也。初關一往且非今旨也。若三種罪人聞經。便為菩提因者。治戒破戒。復有何殊。第二關。即以四依品結難也。謂治戒者。聞經亦為菩薩。破戒者。亦爾者。何用四依出世。治破戒耶。又如佛言。第二難亦兩關。初關即引上鳥喻品云。若能歸依一體三寶者。雖有煩惱。如
【現代漢語翻譯】 現代漢語譯本： 信。即使是極微小的信心，比如犯了四重五逆（指極重的罪行）的人，只要善根沒有斷絕，哪怕像毛髮一樣微弱，也能憑藉這微小的善根，感應到涅槃的光芒，成為菩提的因，因此得名為菩薩。這樣的人不畏懼大眾，就像真金一樣，無可指責。所謂『作菩提緣』，是指菩薩以發菩提心為因，安住於前三十心是最初發菩提心的因。即使過去沒有這個心，並且被嚴重的罪惡所障礙，也能因為經典的力量，而成為菩薩。法瑤說：『嚮明能滅諸惡，此明能生諸善』，這就是發菩提心。僧宗說：『善根未斷，必有絲髮許也』，經典具有引發善緣的力量，能夠令人感悟，深刻地改過自新，向上追求佛的智慧，向下度化眾生，使未發菩提心的人也能成為菩薩。『入毛孔者』，是要說明此經的力量能夠消除黑暗，因此稱為光芒。善根與教化相互感應，教化與善根相互扶持，意義就像『入』一樣。所獲得的利益還不深，所以稱為『毛孔』。
迦葉菩薩問佛說：『世尊，（至）如何能夠斷除一切煩惱？』
案：僧亮說：『如果一個人有三種障礙，就不能接受佛道。如果說聽聞佛經都能成為菩提的因，那麼善與惡就沒有差別了。如來為什麼還要說四依義呢？如果僅僅聽聞一次佛經，因為這是通過耳識獲得的，就已經成為菩提的因，那麼為什麼過去又說要依智不依識呢？』『如何斷除一切煩惱』，不退轉的菩薩，必須要降伏和斷除煩惱。如果不理解經義，又如何降伏煩惱呢？寶亮說：『兩難各有兩關，就成了四個難點。』第一個難點並非現在的宗旨。如果三種罪人聽聞佛經，就能成為菩提的因，那麼持戒和破戒又有什麼區別呢？第二個難點，就是用四依品來總結提出的疑問。意思是說，持戒的人聽聞佛經也能成為菩薩，破戒的人也是一樣，那麼為什麼要用四依來出世，來治理破戒的人呢？另外，就像佛所說，第二個難點也有兩關，第一關就是引用了上面的鳥喻品，說如果能夠歸依一體三寶的人，即使有煩惱，就像……
【English Translation】 English version: Faith. Even the slightest faith, such as that of someone who has committed the Four Heavy Offenses and Five Rebellious Acts (extremely grave sins), as long as the root of goodness is not severed, even if it is as thin as a hair, can, by virtue of this slight goodness, sense the light of Nirvana, become the cause of Bodhi, and thus be named a Bodhisattva. Such a person is not afraid of the masses, just like pure gold, beyond reproach. 'Making the cause of Bodhi' refers to the Bodhisattva taking the arising of the Bodhi mind as the cause, and abiding in the first thirty minds is the cause of initially arising the Bodhi mind. Even if one did not have this mind in the past and was obstructed by severe evils, one can become a Bodhisattva because of the power of the Sutra. Fa Yao said: 'Directing the light can extinguish all evils, this light can generate all goodness,' this is the arising of the Bodhi mind. Seng Zong said: 'If the root of goodness is not severed, there must be a thread of it.' The Sutra has the power to initiate good causes, enabling people to awaken, deeply repent and reform, seek the wisdom of the Buddha upwards, and liberate sentient beings downwards, enabling those who have not aroused the Bodhi mind to become Bodhisattvas. 'Entering the pores' is to illustrate that the power of this Sutra can eliminate darkness, hence it is called light. Goodness and teaching resonate with each other, teaching and goodness support each other, the meaning is like 'entering'. The benefit gained is not yet deep, so it is called 'pores'.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, (to) how can one cut off all afflictions?'
Note: Seng Liang said: 'If a person has three obstacles, they cannot receive the Way. If hearing the Sutra can become the cause of Bodhi, then there is no difference between good and evil. Why did the Tathagata speak of the meaning of the Four Reliances? If merely hearing the Sutra once, because it is obtained through ear consciousness, has already become the cause of Bodhi, then why did you say in the past to rely on wisdom and not on consciousness?' 'How to cut off all afflictions?' An irreversible Bodhisattva must subdue and cut off afflictions. If one does not understand the meaning of the Sutra, how can one subdue afflictions? Bao Liang said: 'Each of the two difficulties has two barriers, thus forming four difficulties.' The first difficulty is not the current purpose. If the three types of sinners hear the Sutra, they can become the cause of Bodhi, then what is the difference between upholding the precepts and breaking the precepts? The second difficulty is to summarize the questions raised by the Four Reliances. It means that those who uphold the precepts can become Bodhisattvas by hearing the Sutra, and those who break the precepts are the same, then why use the Four Reliances to appear in the world to govern those who break the precepts? Furthermore, as the Buddha said, the second difficulty also has two barriers, the first barrier is to quote the above Bird Analogy chapter, saying that if one can take refuge in the One Body Three Jewels, even if there are afflictions, like...
無煩惱。若果一聞此經。便能決信。即令煩惱根虛者。佛四依品中。自說恒沙佛所發心。聞經尚不解義。云何一聞經耳。便斷煩惱。第二關。即以理徴。結成難也。謂解惑相違也。彼之積德。猶尚未解。而此之經耳。云何除惑耶。智秀曰。有兩難。第一云。若三種罪人。心不樂向。而以經力。強令發心者。何須依四依人耶。第二若果發心。便是得理。即能遣惑者。云何彼云三恒河沙佛所發心。猶未解義。此彼二說。未可解也。
佛言善男子除一闡提(至)以是義故名為大事。
案。僧亮曰。除一闡提者。具三障故也。云何為具。謂不見因果。煩惱障也。說無因果。業障也。世世積惡。今成闡提。報障也。其餘眾生。聞是經者。謂四重五逆。雖有惡業。聞經生信。必久種功德。非無因也。凡夫下劣。不得聞者。謂不應經耳。聞亦不生信也。
迦葉菩薩白佛言世尊(至)未發菩提心者得菩提因。
案。僧亮曰。謂此二人。既有業障。應障發心。云何得發耶。僧宗曰。二難既通。今廣明經力發心之由。
佛告迦葉若有聞是大涅槃(至)大乘妙典真佛所說。
案。僧亮曰。見羅剎像者。以有障故。雖復聞經。不即發心。由經發夢。夢見業果。懼苦發心。經之力也。憶念菩提者。發心有強
【現代漢語翻譯】 現代漢語譯本： 無煩惱：如果有人一聽到這部經，就能立刻決斷相信，即使是煩惱根基很淺薄的人也能做到。但在佛的『四依品』中，佛自己說過，即使在恒河沙數那麼多的佛那裡發過心的人，聽了經文尚且不能理解其中的含義，怎麼能只聽一次經文，就能斷除煩惱呢？這是第二個難點，即用道理來質疑，形成一個難題。意思是說，理解和迷惑是相互矛盾的。那些積累了很多功德的人，尚且不能理解經文，而這部經只聽一次，怎麼能消除迷惑呢？智秀說，這裡有兩個難點。第一點是，如果三種罪人（指具有深重罪業的人），內心不樂意接受佛法，卻因為經文的力量，強迫他們發菩提心，那麼又何必依靠四依人（指依法、依義、依智、依了義經的人）呢？第二點是，如果真的發了菩提心，那就是明白了道理，就能消除迷惑，那麼為什麼佛又說在三恒河沙數那麼多的佛那裡發過心的人，仍然不能理解經文的含義呢？這兩種說法是無法解釋的。
佛說：『善男子，除了斷善根的一闡提（Icchantika，斷絕善根的人）之外……』，因此這個法門被稱為大事。
僧亮註疏說：『排除一闡提，是因為他們具足三種障礙。』什麼是具足呢？就是說，他們看不到因果，這是煩惱障；宣揚沒有因果，這是業障；世世代代積累惡業，今產生為一闡提，這是報障。其餘的眾生，聽到這部經的人，即使犯了四重罪（殺父、殺母、殺阿羅漢、破和合僧）和五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等惡業，聽到經文后產生信心，必定是長久以來種下的功德，並非沒有原因。凡夫下劣，不能聽到這部經的人，是因為他們不應該聽到這部經，即使聽到了也不會產生信心。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……』，沒有發起菩提心（Bodhi-citta，覺悟之心）的人，能夠得到菩提（Bodhi，覺悟）的因。
僧亮註疏說：『這兩個人，既然有業障，應該會障礙他們發起菩提心，怎麼能夠發起呢？』僧宗說：『兩個難點已經解釋清楚，現在廣泛說明經文的力量能夠使人發起菩提心的原因。』
佛告訴迦葉（Kasyapa）：『如果有人聽到這部《大涅槃經》（Maha-parinirvana-sutra）……』，這是大乘（Mahayana，偉大的載具）的微妙經典，是真正的佛所說的。
僧亮註疏說：『見到羅剎（Rakshasa，惡鬼）的形象，是因為他們有業障的緣故，即使聽了經文，也不能立刻發起菩提心，通過經文的力量，在夢中夢見業報的果報，因為害怕痛苦而發起菩提心，這是經文的力量。』憶念菩提，發起菩提心有強弱之分。
【English Translation】 English version: Without Affliction: If one hears this sutra, one can immediately resolve to believe in it, even those whose roots of affliction are shallow can do so. However, in the Buddha's 'Four Reliances Chapter,' the Buddha himself said that even those who have made vows in the presence of Buddhas as numerous as the sands of the Ganges still cannot understand the meaning of the sutra after hearing it. How can one eradicate afflictions by hearing the sutra only once? This is the second difficulty, which is to question with reason, forming a dilemma. It means that understanding and delusion are contradictory. Those who have accumulated much merit still cannot understand the sutra, so how can this sutra eliminate delusion by being heard only once? Zhi Xiu said that there are two difficulties here. The first is, if the three kinds of sinners (referring to those with deep sins) are unwilling to accept the Dharma, but are forced to generate Bodhi-citta (the mind of enlightenment) by the power of the sutra, then why rely on the four reliances (referring to relying on the Law, relying on the meaning, relying on wisdom, and relying on definitive sutras)? The second is, if Bodhi-citta is truly generated, then one understands the principle and can eliminate delusion, so why did the Buddha say that those who have made vows in the presence of Buddhas as numerous as three Ganges still cannot understand the meaning of the sutra? These two statements are inexplicable.
The Buddha said: 'Good man, except for the Icchantika (those who have severed their roots of goodness)...', therefore this Dharma is called a great matter.
Sengliang commented: 'Excluding the Icchantika is because they possess three obstacles.' What is possessing? It means that they cannot see cause and effect, which is the obstacle of affliction; they proclaim that there is no cause and effect, which is the obstacle of karma; they accumulate evil deeds generation after generation, and now become Icchantika, which is the obstacle of retribution. The remaining sentient beings who hear this sutra, even if they have committed the four grave offenses (killing father, killing mother, killing an Arhat, disrupting the Sangha) and the five rebellious acts (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), if they generate faith after hearing the sutra, it must be due to the merit they have planted for a long time, not without cause. Ordinary people who are inferior and cannot hear this sutra are because they should not hear this sutra, and even if they hear it, they will not generate faith.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One...', those who have not generated Bodhi-citta can obtain the cause of Bodhi.
Sengliang commented: 'Since these two people have karmic obstacles, they should be hindered from generating Bodhi-citta, so how can they generate it?' Sengzong said: 'The two difficulties have been explained clearly, and now I will explain extensively the reason why the power of the sutra can cause people to generate Bodhi-citta.'
The Buddha told Kasyapa: 'If someone hears this Maha-parinirvana-sutra...', this is the wonderful scripture of the Mahayana, spoken by the true Buddha.
Sengliang commented: 'Seeing the image of a Rakshasa is because they have karmic obstacles, and even if they hear the sutra, they cannot immediately generate Bodhi-citta. Through the power of the sutra, they dream of the retribution of karma in their dreams, and generate Bodhi-citta because they fear suffering, which is the power of the sutra.' Remembering Bodhi, generating Bodhi-citta has strong and weak aspects.
弱也。強者生人中。弱者生三塗。雖受罪報。菩提之心不絕也。法瑤曰。誹謗經者。將絕之時。謗對相現。方生怖懼。臨終之時。其心憒亂。謂之夢也。罪對切人。可怖可懼。有過羅剎也。寶亮曰。大論經教。有二時明義也。經言。以下下智。斷上上煩惱者。應以昔經。治三種罪。而今涅槃之教。方云能除此惑。則于理相反。云何為中耶。經言下下智。斷上上惑者。此據真無漏道。斷通為語。今所釋兩經。正明伏道也。夫起惑之與生善。本在有漏心中。若心重心輕。善惡俱爾也。昔經明理不圓。解亦微鮮。故以輕善伏于輕惑。今經所明。理既周足。信解深勝。故以增上之善。得抑上上之惑。所以知如此者。如戒律中。若犯第二篇。則於二十人中懺方滅。犯第三篇以去。直對手而除。乃至突吉羅罪。責心而遣。若尋此為言。則應輕罪。須多人而滅也。今則不然。故知。昔經理淺。生善則劣。止伏輕惑。今經理深。生福增上。能伏重惑。尋此而推。昔經不能令人得道。明矣。
複次善男子如虛空中(至)一闡提輩立菩提因。
案。僧亮曰。手瘡者。闡提以耶見為手。有善則壞。取譬瘡也。
複次善男子如馬齒草(至)密緻猶如金剛不容外物。
案。智秀曰。雨降無甄。密緻者不受。闡提如是。豈
【現代漢語翻譯】 現代漢語譯本： 弱者會墮入三惡道（三塗）。強者則能轉生為人。即使承受罪報，菩提之心也不會斷絕。法瑤說：『誹謗佛經的人，在臨終之際，生前誹謗的景象會顯現出來，因而感到恐懼。臨終之時，內心憒亂，如同做夢一般。罪業的景象逼迫著他，非常可怕。比羅剎還要可怕。』寶亮說：《大般涅槃經》的教義，有兩個時期闡明其意義。經中說：『以下下智，斷上上煩惱』，應該用以前的經典，來對治三種罪業。而現在《涅槃經》的教義，卻說能消除這些迷惑，這在道理上是相反的。那麼，如何才能調和呢？經中說『下下智，斷上上惑』，這是根據真無漏道，斷除一切煩惱來說的。現在所解釋的兩部經，正是闡明伏惑之道。生起迷惑和產生善念，根本在於有漏心中。如果心念的重心輕微，那麼善惡都是如此。以前的經典闡明的道理不圓滿，理解也微淺，所以用輕微的善念來降伏輕微的迷惑。現在的經典所闡明的道理既周全又充足，信解深刻殊勝，所以用增上的善念，能夠抑制上上的迷惑。之所以知道是這樣，就像戒律中，如果犯了第二篇的戒律，那麼要在二十個人中懺悔才能滅罪。犯了第三篇及以後的戒律，直接向對方懺悔就可以消除。乃至突吉羅罪（輕罪），責備自己的內心就可以遣除。如果按照這個說法，那麼輕罪應該需要更多的人來滅除。現在卻不是這樣。所以知道，以前的經典道理淺顯，產生的善念也微弱，只能降伏輕微的迷惑。現在的經典道理深刻，產生的福德增上，能夠降伏重大的迷惑。由此推斷，以前的經典不能使人得道，是很明顯的。
其次，善男子，就像虛空中（至）一闡提（斷善根者）之輩也能種下菩提之因。
僧亮批註說：『手瘡，一闡提以邪見為手，有善則壞，用手瘡來比喻。』
其次，善男子，就像馬齒草（至）密緻猶如金剛，不容外物。
智秀批註說：『雨降無分別，密緻者不接受。一闡提也是這樣。』難道不是嗎？
【English Translation】 English version: The weak are born into the three evil realms (three painful paths). The strong are born among humans. Even if they receive the retribution of their sins, their Bodhi mind will not be cut off. Fa Yao said: 'Those who slander the scriptures, at the time of their death, the scenes of their slander in their past lives will appear, and they will feel fear. At the time of death, their minds are confused, like a dream. The scenes of their sins press upon them, which is very frightening. It is more frightening than a Rakshasa.' Bao Liang said: 'The teachings of the Mahaparinirvana Sutra have two periods to clarify their meaning. The sutra says: 'With inferior wisdom, cut off superior afflictions,' one should use the previous scriptures to treat the three kinds of sins. But now the teachings of the Nirvana Sutra say that they can eliminate these delusions, which is contradictory in principle. So, how can they be reconciled? The sutra says 'With inferior wisdom, cut off superior delusions,' this is based on the true non-outflow path, cutting off all afflictions. The two sutras that are now being explained are precisely clarifying the path of subduing afflictions. The arising of delusions and the generation of good thoughts are fundamentally in the mind with outflows. If the center of gravity of the mind is slight, then good and evil are both like this. The previous scriptures explained the principles incompletely, and the understanding was also slight, so they used slight good thoughts to subdue slight delusions. The principles explained in the current sutra are both complete and sufficient, and the faith and understanding are profound and superior, so with increasing good thoughts, one can suppress superior delusions. The reason for knowing this is like in the precepts, if one violates the second section of the precepts, then one must confess among twenty people to extinguish the sin. Violating the third section and subsequent precepts, one can eliminate it by confessing directly to the other party. Even the dukkhata (minor offense), one can dismiss it by blaming one's own heart. If according to this statement, then minor offenses should require more people to extinguish them. But now it is not like this. So we know that the principles of the previous scriptures were shallow, and the good thoughts generated were also weak, and could only subdue slight delusions. The principles of the current sutra are profound, and the merits generated are increasing, and can subdue major delusions. From this deduction, it is clear that the previous scriptures cannot enable people to attain the path.
Furthermore, good man, just like in empty space (to) even those of the icchantika (those who have severed their roots of goodness) can plant the seeds of Bodhi.
Sengliang commented: 'A hand sore, the icchantika takes wrong views as his hand, and if there is goodness, it will be destroyed, using a hand sore as a metaphor.'
Furthermore, good man, just like horsetooth grass (to) dense and tight like diamond, not allowing external objects.
Zhixiu commented: 'Rain falls without discrimination, but the dense and tight do not accept it. The icchantika is also like this.' Isn't it so?
法雨之咎耶。
迦葉菩薩白佛言世尊(至)如是所說有何等義。
案。僧亮曰。引昔說作惡不悔偈。證闡提不可化也。僧宗曰。更問昔偈。廣彰其惡。先舉可畏。欲顯后偈無畏義也。寶亮曰。此下答第十五問。明三種罪人。聞涅槃經。改悔修善。能為人天之福田也。本時有惡。恒畏大眾。今改往修來。則無懼矣。此答中說三偈。初一行作造惡于眾有畏之偈。
佛言善男子不見者謂(至)險惡道者謂諸行也。
案。寶亮曰。佛自廣釋也。
迦葉復言如佛所說(至)如王夷坦道是義何謂。
案。僧亮曰。引昔作罪能悔之偈。證四重可化也。上說發心。今說除惡也。僧宗曰。此答云何于大眾得無畏。言依經改悔。廣修諸善。眾惡消滅。如王夷坦道也。寶亮曰。此第二偈。政明惡時不畏大眾。說其本乃惡。今依經改悔者也。
佛言善男子見所作者(至)何以故諸佛法爾。
案。僧亮曰。至無至處者。無至名無始。從無始已來。盡發露也。又無至名涅槃。以發露能至涅槃也。膏油俱盡者。言佛由行。得自然相好。亦與人俱滅耳。若有菩薩以下。不信二人。用發露功德。迴向菩提。即名菩薩也。為闡提毀訾。言無因果。然諸菩薩。不以彼惡。不捨而不救也。寶亮曰。從有生死際
【現代漢語翻譯】 現代漢語譯本： 法雨的過失嗎？
迦葉菩薩（Kasyapa Bodhisattva，佛教菩薩名）對佛說：『世尊，像這樣所說的有什麼意義？』
按：僧亮說，引用過去所說作惡不悔的偈頌，來證明一闡提（Icchantika，斷善根的人）不可教化。僧宗說，再次詢問過去的偈頌，廣泛地彰顯其惡行，先舉出可怕之處，想要顯示後面的偈頌無畏的意義。寶亮說，這以下回答第十五個問題，說明三種罪人，聽聞《涅槃經》（Nirvana Sutra），改過自新，修習善行，能夠成為人天的福田。原本作惡時，常常畏懼大眾，現在改正過去的錯誤，修習未來的善行，就沒有什麼可懼怕的了。這回答中說了三個偈頌，第一個偈頌是作惡時對大眾有所畏懼的偈頌。
佛說：『善男子，不見的人說的是……，險惡的道路說的是諸行（Samskara，佛教術語，指有為法）』。
按：寶亮說，佛親自廣泛地解釋。
迦葉（Kasyapa）又說：『如佛所說……，如國王平坦的道路，這是什麼意思？』
按：僧亮說，引用過去作罪能夠懺悔的偈頌，來證明四重罪（Parajika，佛教戒律中最重的罪）可以教化。上面說的是發心，現在說的是去除惡行。僧宗說，這回答的是如何在眾人中得到無畏，說的是依靠經典改過自新，廣泛地修習各種善行，各種惡行消滅，就像國王平坦的道路一樣。寶亮說，這是第二個偈頌，正是說明作惡時不畏懼大眾，說的是原本是惡人，現在依靠經典改過自新的人。
佛說：『善男子，見到所作的……，為什麼呢？因為諸佛的法爾（Dharmata，事物本來的性質）如此。』
按：僧亮說，到無至之處，無至名為無始，從無始以來，全部發露。又，無至名為涅槃（Nirvana），因為發露能夠到達涅槃。膏油都用盡，說的是佛由修行，得到自然的相好，也與人一同滅盡。若有菩薩以下，不相信這兩種人，用發露的功德，迴向菩提（Bodhi，覺悟），就名為菩薩。因為一闡提（Icchantika）譭謗，說沒有因果，然而諸菩薩，不因為他們的惡行，不捨棄而不救度。寶亮說，從有生死之際
【English Translation】 English version: Is it the fault of the rain of Dharma?
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, what is the meaning of what you have said?'
Note: Sengliang said, quoting the verse of doing evil without repentance in the past, to prove that an Icchantika (one who has severed their roots of goodness) cannot be transformed. Sengzong said, asking about the past verse again, widely demonstrating its evil deeds, first mentioning the terrifying aspects, wanting to show the meaning of fearlessness in the later verse. Baoliang said, this below answers the fifteenth question, explaining the three kinds of sinners, hearing the Nirvana Sutra, repenting and reforming, cultivating good deeds, and being able to become a field of merit for humans and devas. Originally, when doing evil, they were always afraid of the masses, but now they correct their past mistakes and cultivate future good deeds, so there is nothing to fear. This answer mentions three verses, the first verse being about fearing the masses when doing evil.
The Buddha said: 'Good man, those who do not see are referring to..., the dangerous path is referring to all actions (Samskara).'
Note: Baoliang said, the Buddha himself explains it extensively.
Kasyapa (Kasyapa) further said: 'As the Buddha said..., like the king's flat road, what does this mean?'
Note: Sengliang said, quoting the verse of being able to repent after committing sins in the past, to prove that the four major offenses (Parajika) can be transformed. The above speaks of generating the aspiration, and now speaks of removing evil deeds. Sengzong said, this answers how to obtain fearlessness among the masses, saying to rely on the scriptures to repent and reform, widely cultivate various good deeds, and eliminate various evil deeds, just like the king's flat road. Baoliang said, this is the second verse, precisely explaining not fearing the masses when doing evil, saying that originally they were evil people, but now they rely on the scriptures to repent and reform.
The Buddha said: 'Good man, seeing what is done..., why? Because the Dharmata (the true nature of things) of all Buddhas is like this.'
Note: Sengliang said, reaching the place of no arrival, no arrival is called no beginning, from no beginning onwards, all is revealed. Also, no arrival is called Nirvana, because revealing can reach Nirvana. The oil and ointment are all used up, saying that the Buddha, through practice, obtained natural marks and characteristics, and also perishes together with people. If there are Bodhisattvas below who do not believe in these two kinds of people, using the merit of revealing, dedicating it to Bodhi (enlightenment), they are called Bodhisattvas. Because Icchantikas (Icchantika) slander, saying there is no cause and effect, but all Bodhisattvas, not because of their evil deeds, do not abandon them and do not save them. Baoliang said, from the time of having birth and death
。至涅槃以來。所作惡業。盡皆發露。作此心而悔。則無罪而不滅也。獼猴捉水中月者。為闡提作喻。夫水中之月。月之影也。獼猴譬闡提。月譬涅槃。水譬有漏相善。水中月譬涅槃影也。無水則無月影。緣有佛說有漏之善。善本資向涅槃。氣分相關也。凡夫修相善。故遏重惑。得人天報。無大粗苦。顛倒謂樂。猶如闡提。見生死中。五欲之樂。謂為真實也。
作惡不即受如乳即成酪猶灰䨱火上愚者輕蹈之。
案。僧亮曰。作惡方便。及闡提之惡。不即受報。闡提生報。非現報也。如乳即成酪者。乳有現果。明不如此。愚者輕蹈者。愚人見現在。不見未來。以非現報。而輕造之。將出闡提之行。先說偈也。僧宗曰。還釋作惡之人。所以造罪。以不見後世故爾。若使前念為惡。后念受報。誰敢為惡。以不見後世故。如灰覆火。愚人所踐。不覺燒也。寶亮曰。第三偈。明不依經悔者也。
一闡提者名為無目(至)流轉生死無有窮已。
案。僧亮曰。無目者。謂但見現在。不見未來也。不見羅漢道者。羅漢能斷未生。而此人不見也。寶亮曰。譬如王使者。乃應出是羅漢似闡提。而但將菩薩來對。明此羅漢堅信大乘。一向撥法華以前經。云非實而是方便。言中乃以闡提也。王使譬菩薩也。善談論者。
【現代漢語翻譯】 現代漢語譯本：從證得涅槃以來，所有所作的惡業，都完全坦白出來。生起這樣的心來懺悔，那麼就沒有不能消滅的罪過。用獼猴撈水中月亮這件事，來比喻一闡提（Icchantika，斷善根的人）。水中的月亮，是月亮的影子。獼猴比喻一闡提，月亮比喻涅槃（Nirvana，寂滅）。水比喻有漏的相善（有缺陷的善行）。水中的月亮比喻涅槃的影子。沒有水就沒有月亮的影子，因為有佛陀宣說有漏的善，善的根本資助趨向涅槃，氣息和它相關聯。凡夫修行相善，所以能夠阻止嚴重的迷惑，得到人天果報，沒有大的粗重的痛苦，顛倒地認為是快樂，就像一闡提，見到生死輪迴中的五欲之樂，認為是真實的。
作惡不立即受報就像牛奶不會立即變成奶酪，又像灰燼覆蓋的火，愚蠢的人輕易地踩上去。
僧亮註疏說：作惡的方便，以及一闡提的惡行，不會立即受到報應。一闡提的來生果報，不是現世報。就像牛奶立即變成奶酪，牛奶有現世的果報，說明不是這樣的。愚蠢的人輕易地踩上去，愚人只看到現在，看不到未來，因為不是現世報，就輕易地造惡。將要說出一闡提的行為，先說偈語。僧宗說：還是解釋作惡的人，之所以造罪，是因為看不到後世。如果前一念作惡，后一念就受報，誰還敢作惡？因為看不到後世，就像灰燼覆蓋的火，愚人踩上去，不覺得會被燒傷。寶亮說：第三個偈語，說明不依據佛經懺悔的人。
一闡提（Icchantika，斷善根的人）被稱為沒有眼睛，在生死輪迴中流轉，沒有窮盡。
僧亮註疏說：沒有眼睛，是說只看到現在，看不到未來。看不到阿羅漢（Arhat，斷盡煩惱的聖者）的道，阿羅漢能夠斷除未生的惡，而這種人看不到。寶亮說：譬如國王的使者，應該出的是阿羅漢，好像一闡提，而只將菩薩拿來對比，說明這個阿羅漢堅信大乘，一向否定《法華經》以前的經典，說那些不是真實的而是方便之說，言語中就成了闡提。國王的使者比喻菩薩。善於談論的人。
【English Translation】 English version: Since attaining Nirvana (Nirvana, the state of perfect peace), all the evil deeds committed are fully confessed. If one repents with such a mind, then there is no sin that cannot be extinguished. The act of a monkey trying to catch the moon in the water is used as a metaphor for an Icchantika (Icchantika, one who has severed their roots of goodness). The moon in the water is the moon's reflection. The monkey is a metaphor for the Icchantika, and the moon is a metaphor for Nirvana. The water is a metaphor for flawed virtuous actions. The moon in the water is a metaphor for the reflection of Nirvana. Without water, there is no reflection of the moon, because the Buddha speaks of flawed virtuous actions, the root of goodness aids in moving towards Nirvana, and the breath is related to it. Ordinary people cultivate flawed virtuous actions, so they can prevent serious delusions, receive human and heavenly rewards, and not have great and heavy suffering, mistakenly thinking it is happiness, just like an Icchantika, seeing the pleasures of the five desires in the cycle of birth and death, and thinking they are real.
Doing evil does not immediately bring retribution, just as milk does not immediately turn into cheese, and like fire covered by ashes, fools lightly tread on it.
Sangliang commented: The means of doing evil, and the evil deeds of an Icchantika, do not immediately receive retribution. The future life retribution of an Icchantika is not a present retribution. Just like milk immediately turning into cheese, milk has a present result, indicating it is not like that. Fools lightly tread on it, fools only see the present, not the future, because it is not present retribution, they easily commit evil. About to speak of the actions of an Icchantika, first say a verse. Sengzong said: Still explaining the person who does evil, the reason for committing sins, is because they do not see the afterlife. If the previous thought is evil, and the next thought receives retribution, who would dare to do evil? Because they do not see the afterlife, it is like fire covered by ashes, fools step on it, not realizing they will be burned. Baoliang said: The third verse, explains those who do not repent according to the scriptures.
An Icchantika (Icchantika, one who has severed their roots of goodness) is called eyeless, wandering in the cycle of birth and death, without end.
Sangliang commented: Eyeless, means only seeing the present, not the future. Not seeing the path of an Arhat (Arhat, a saint who has extinguished all afflictions), an Arhat can cut off unarisen evils, but this person does not see it. Baoliang said: For example, the king's messenger, should be an Arhat, like an Icchantika, but only brings a Bodhisattva for comparison, indicating that this Arhat firmly believes in the Mahayana, always denying the scriptures before the Lotus Sutra, saying those are not real but expedient teachings, in words becomes an Icchantika. The king's messenger is a metaphor for a Bodhisattva. A person who is good at debate.
明菩薩四辨也。奉命他國者。舍法身之地。應生死也。寧喪身命。終不匿王說者。乃可為外道所弊。終不唱佛是無常也。譬如蓮華者。喻行人也。既協信作罪。若見涅槃日者。其信心必增明也。
複次善男子如優缽羅華(至)何以故非法器故。
案。僧亮曰。答問云何處濁世不污如蓮華。與二人為譬雖有重罪。不障發心。不為罪行污也。法瑤曰。明菩薩能于眾無畏。必忘身命。宣弘常住。而惡之世。耶見誹謗其說。而執解不從。不改其操。是處濁世不污。如蓮華也。夫能不從外耶者。皆由自己肉眼伏累。不歸煩惱污其內心也。故處煩惱。不能染也。四種蓮華。生淤泥中不為彼淤泥所污。答處世不污也。次下句。雖有煩惱。終不為所污。以知如來性相力故。至譬良醫。答煩惱不染也。
大般涅槃經集解卷第二十二 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十三
廣舉十二種醫譬明經力 釋船師譬 釋蛇脫皮譬釋先陀一 名四實義 明改定經文失義旨事 釋賣乳加水譬
菩薩品第二
複次善男子譬如良醫(至)唯除必死一闡提輩。
案。僧亮曰。答問云何處煩惱。煩惱不能染。如醫療眾病。不為病所污也。自下為經作譬也
【現代漢語翻譯】 現代漢語譯本： 這是關於菩薩的四種辨才。菩薩接受使命前往其他國家，是爲了捨棄法身（Dharmakaya）的安穩之地，而應化于生死輪迴之中。他們寧願犧牲自己的生命，也終究不會隱瞞佛陀的教誨。即使被外道所迷惑，也終究不會宣揚佛陀是無常的。譬如蓮花，是用來比喻修行人。如果他們協從於信心而造作罪業，一旦見到涅槃（Nirvana）之日，他們的信心必定會更加增明。
其次，善男子，譬如優缽羅花（utpala，青蓮花）……（乃至）……為什麼呢？因為他們不是法器。
根據僧亮的說法，回答問題：如何在濁世中不被污染，如同蓮花一般？用兩個人來作比喻，即使有很重的罪業，也不會障礙他們發起菩提心，不會被罪行所污染。法瑤說，說明菩薩能夠在眾人面前無所畏懼，必定會忘記自身性命，宣揚常住不變的真理。即使在邪惡的世道，邪見之人誹謗他的說法，並且固執己見不聽從，菩薩也不會改變自己的操守。這就是身處濁世而不被污染，如同蓮花一般。能夠不聽從外道邪說的，都是因為自己能夠用肉眼降伏累世的業障，不讓煩惱污染自己的內心。所以身處煩惱之中，也不會被煩惱所染污。四種蓮花，生長在淤泥之中，卻不會被淤泥所污染，這是回答身處世間而不被污染。接下來的句子，雖然有煩惱，最終也不會被煩惱所污染，因為知道如來的自性、相狀和力量的緣故……（乃至）……譬如良醫，這是回答煩惱不能染污。
《大般涅槃經集解》卷第二十二 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第二十三
廣泛列舉十二種醫生的譬喻來闡明經書的力量；解釋船師的譬喻；解釋蛇脫皮的譬喻；解釋先陀（saindhava）一名的四種真實含義；闡明更改經文導致失去意義主旨的事情；解釋賣牛奶摻水的譬喻。
菩薩品第二
其次，善男子，譬如良醫……（乃至）……唯獨除了必定會死的斷善根者（icchantika）。
根據僧亮的說法，回答問題：如何在煩惱中，不被煩惱所染污？如同醫生治療各種疾病，卻不會被疾病所污染。從下面開始為經典作譬喻。
【English Translation】 English version: These are the four kinds of eloquence of a Bodhisattva. Accepting a mission to another country means abandoning the place of the Dharmakaya (法身, body of the Dharma) to respond to birth and death. They would rather sacrifice their lives than conceal the Buddha's teachings. Even if they are misled by non-Buddhists, they will never proclaim that the Buddha is impermanent. The lotus flower is used as a metaphor for practitioners. If they commit sins while adhering to faith, their faith will surely become brighter when they see the day of Nirvana (涅槃).
Furthermore, good man, like the Utpala flower (優缽羅華, blue lotus)... (up to)... Why? Because they are not vessels of the Dharma.
According to Sengliang, answering the question: How can one be unpolluted in a turbid world, like a lotus flower? Using two people as a metaphor, even if they have heavy sins, it will not hinder them from arousing Bodhicitta (菩提心, the mind of enlightenment), and they will not be polluted by sinful deeds. Fa Yao said, explaining that a Bodhisattva can be fearless in front of the public, and will surely forget their own lives to proclaim the truth of permanence. Even in an evil world, those with wrong views slander his teachings, and stubbornly refuse to listen, the Bodhisattva will not change his conduct. This is being in a turbid world without being polluted, like a lotus flower. Those who can refuse to listen to external heresies are all because they can use their physical eyes to subdue the accumulated karma of past lives, and not let afflictions pollute their inner minds. Therefore, being in afflictions, they cannot be defiled. The four kinds of lotus flowers grow in the mud, but are not polluted by the mud, which answers being in the world without being polluted. The following sentence, although there are afflictions, they will ultimately not be polluted by them, because they know the nature, characteristics, and power of the Tathagata (如來)... (up to)... Like a good doctor, this answers that afflictions cannot defile.
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 22 Taishō Tripiṭaka, Volume 37, No. 1763, The Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 23
Extensively listing twelve metaphors of doctors to explain the power of the scriptures; explaining the metaphor of the boatman; explaining the metaphor of the snake shedding its skin; explaining the four true meanings of the name Saindhava (先陀); clarifying the matter of changing the scriptures leading to the loss of the main meaning; explaining the metaphor of selling milk mixed with water.
Chapter Two on Bodhisattvas
Furthermore, good man, like a good doctor... (up to)... Only excluding those who are certain to die, the Icchantikas (一闡提, those who have cut off their roots of goodness).
According to Sengliang, answering the question: How can one be in afflictions without being defiled by afflictions? Like a doctor treating various diseases, but not being defiled by the diseases. From below, metaphors are made for the scriptures.
。八術者。一治身。二治眼。三治瘡。四治小兒。五治耶。六治毒。七治胎。八占星宿。知所屬可治不可治也。一方有二千偈。阿薩阇病。不可治者。喻二重罪。于昔契經。不治之病。明涅槃難治能治也。唯不能治必死病者。不可加治。非難治也。法瑤曰。余契經譬良醫。經有八種藥。謂苦空無常無我。不凈慈心因緣觀佛。滅八種病。四倒三毒及等分也。此下有十譬。悉明經有勝力。能拔重罪。八藥者。謂八正道也。過八藥者。此經理圓。功德力勝。故言過也。寶亮曰。答第十七問也。此第一譬。昔法華以前經教也。至后凡十二譬。至文自述也。
複次善男子譬如良醫(至)唯除生盲一闡提輩。
案。法瑤曰。前言滅八倒。此言生八解。開二乘常住慧眼也。
複次善男子譬如良醫(至)若丸若散一切諸藥。
案。法瑤曰。八藥譬除八倒病也。僧宗曰。吐下者。明罪報相也。涂身者。身意止觀也。灌鼻者。謂數息也。薰身者。即薰禪也。洗者不凈觀也。丸者總觀也。散者別觀也。
而貧愚人不欲服之。
案。僧亮白。重罪既重障發心。故不肯服也。法瑤曰。前明二乘人。滅八倒生八解。此明凡夫及犯重者不信。
良醫愍念即將是人(至)以藥力故所患得除。
案。僧
【現代漢語翻譯】 現代漢語譯本：八種醫術包括：一、治療身體；二、治療眼睛；三、治療瘡；四、治療小兒疾病；五、治療癲狂病（耶）；六、治療中毒；七、治療胎兒相關疾病；八、占星，以瞭解病患所屬星宿，判斷疾病可否醫治。每一種醫術都有兩千個偈頌（gatha）。阿薩阇（Asadha）病，指不可治癒的疾病，比喻二重罪。在過去的契經（sutra）中，不治之病，說明涅槃（Nirvana）難以達到，能治之病則容易達到。只有那些必死的疾病，才不可治療，並非難以治療。法瑤說，其他的契經譬喻良醫，經中有八種藥，指的是苦、空、無常、無我、不凈、慈心、因緣觀、佛，可以滅除八種病，即四倒、三毒以及等分（貪嗔癡慢疑）。下面有十個譬喻，都說明經有殊勝的力量，能夠拔除重罪。八藥，指的是八正道。超過八藥，說明此經理圓，功德力勝，所以說超過。寶亮說，這是回答第十七個問題。這是第一個譬喻，指的是法華經（Lotus Sutra）以前的經教。到後面共有十二個譬喻，直到經文自己陳述。
再次，善男子，譬如良醫（如同前文所述），唯獨除了天生盲人和一闡提（icchantika，斷絕善根的人）之輩。
法瑤說，前面說滅除八倒，這裡說產生八解，開啟二乘（聲聞和緣覺）的常住慧眼。
再次，善男子，譬如良醫（如同前文所述），無論是藥丸還是藥散，各種各樣的藥物。
法瑤說，八藥譬喻除去八倒之病。僧宗說，吐下，說明罪報之相。涂身，指的是身意止觀。灌鼻，指的是數息。薰身，指的是薰禪。洗，指的是不凈觀。丸，指的是總觀。散，指的是別觀。
然而貧窮愚昧的人不想要服用這些藥物。
僧亮說，重罪既然深重，就會障礙發心，所以不肯服用。法瑤說，前面說明二乘人，滅除八倒，產生八解，這裡說明凡夫以及犯下重罪的人不相信。
良醫憐憫他們，於是將這些人（如同前文所述），因為藥力的緣故，所患疾病得以去除。
僧（僧人名字，原文缺失）
【English Translation】 English version: The eight arts are: 1. Healing the body; 2. Healing the eyes; 3. Healing sores; 4. Healing children's diseases; 5. Healing madness (Ya); 6. Healing poisoning; 7. Healing fetal-related diseases; 8. Astrology, to understand the patient's associated constellations and determine whether the disease can be cured. Each art has two thousand gathas (verses). Asadha (incurable) disease, which is an incurable disease, is a metaphor for double sins. In the past sutras (scriptures), incurable diseases indicate that Nirvana (liberation) is difficult to achieve, while curable diseases are easier to achieve. Only those diseases that are certain to cause death are incurable, not difficult to cure. Fa Yao said that other sutras use the metaphor of a good doctor, and the sutra contains eight kinds of medicine, referring to suffering, emptiness, impermanence, non-self, impurity, loving-kindness, the contemplation of dependent origination, and the Buddha, which can eliminate eight kinds of diseases, namely the four perversions, the three poisons, and equanimity (greed, anger, delusion, pride, doubt). The following ten metaphors all illustrate that the sutra has supreme power and can eradicate serious sins. The eight medicines refer to the Eightfold Path. Exceeding the eight medicines indicates that this sutra is perfect and its merit and power are superior, hence the term 'exceeding.' Bao Liang said that this is the answer to the seventeenth question. This is the first metaphor, referring to the teachings before the Lotus Sutra. There are twelve metaphors in total until the text describes itself.
Furthermore, good man, it is like a good doctor (as mentioned before), except for those who are born blind and those of the icchantika (those who have severed their roots of goodness).
Fa Yao said that the previous statement mentioned eliminating the eight perversions, while this statement mentions generating the eight liberations, opening the permanent wisdom eyes of the two vehicles (Sravakas and Pratyekabuddhas).
Furthermore, good man, it is like a good doctor (as mentioned before), whether it is pills or powders, all kinds of medicines.
Fa Yao said that the eight medicines are a metaphor for removing the disease of the eight perversions. Seng Zong said that vomiting and diarrhea indicate the appearance of karmic retribution. Applying to the body refers to the cessation and contemplation of body and mind. Nasal irrigation refers to counting breaths. Fumigating the body refers to fumigation meditation. Washing refers to the contemplation of impurity. Pills refer to the general contemplation. Powders refer to the specific contemplation.
However, the poor and foolish people do not want to take these medicines.
Seng Liang said that since serious sins are profound, they obstruct the aspiration for enlightenment, so they are unwilling to take the medicine. Fa Yao said that the previous statement explained that people of the two vehicles eliminate the eight perversions and generate the eight liberations, while this statement explains that ordinary people and those who have committed serious sins do not believe.
The good doctor has compassion for them, so he takes these people (as mentioned before), and because of the power of the medicine, the diseases they suffer are eliminated.
Seng (monk's name, missing in the original text)
亮曰。地獄是其歸處。譬舍宅也。畏苦發心。譬強服也。應障不障。譬患除也。夫不信者。以不顧無常。不懼罪對。誹謗以之而生。臨終之時。謗罪對現。懼而改悔。於是息謗生信也。無常罪對。是思善之堂。為舍宅也。生必歸死為還也。苦相切迫。然後始信。為強與服。
女人產者兒衣不出(至)悉令發心除一闡提。
案。僧亮曰。犯重之人。有微善根。能生髮心。譬女也。未發心時。罪所纏裹。譬兒衣也。地獄之報未除。譬衣不出也。法瑤曰。明今之信。皆由昔善。昔善為母。今信為子也。解不即現。猶兒衣也。煩惱未斷。為不出也。聞經則無惑不除。猶子衣即出也。
迦葉菩薩白佛言世尊(至)云何能與作菩提因。
案。僧亮曰。昔經所明。是二重罪人。聞經不生道果。云何今日。能令作因。更申向旨也。
佛言善男子是諸眾生(至)以是因緣我命得全。
案。僧亮曰。二重罪人。聞經得悟。因果轉明。嘆此經恩也。法瑤曰。知今之解。藉昔微善。譬處胎也。由經力故生信。除不信之病。與母藥也。以母善不朽。所以子解得生。譬我命得全也。
奇哉我母受大苦惱(至)作菩提因除一闡提。
案。僧亮曰。為罪所纏。譬受苦時也。罪既已久。譬十月。善根不
【現代漢語翻譯】 現代漢語譯本： 亮說：地獄是他們的歸宿，就像住所一樣。因為畏懼痛苦而生起向道之心，就像勉強服藥一樣。應被消除的障礙沒有被消除，就像疾病沒有痊癒一樣。那些不相信的人，因為不顧及世事無常，不畏懼罪惡的報應，所以誹謗就產生了。臨終的時候，誹謗的罪惡報應顯現，他們因為恐懼而改變悔悟，於是停止誹謗而生起信心。世事無常和罪惡報應，是思考善行的場所，就像住所一樣。出生必定歸於死亡，就像返回一樣。痛苦相互逼迫，然後才開始相信，就像勉強給予和服從。
婦女生產時嬰兒的衣服沒有出來（直到）全部令他們發起向道之心，除去一闡提（icchantika，斷善根者）。
僧亮解釋說：犯下重罪的人，也有微小的善根，能夠生起向道之心，就像婦女一樣。沒有發起向道之心的時候，被罪惡纏繞，就像嬰兒的衣服一樣。地獄的報應沒有消除，就像衣服沒有出來一樣。法瑤說：說明現在的信心，都是由過去的善行而來。過去的善行是母親，現在的信心是兒子。理解不能立刻顯現，就像嬰兒的衣服一樣。煩惱沒有斷除，就像衣服沒有出來一樣。聽到佛經就沒有疑惑不能消除，就像嬰兒的衣服立刻出來一樣。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊（Bhagavan）……怎樣才能與他們結下菩提（Bodhi，覺悟）之因？
僧亮解釋說：以前的經典所說明的，是兩種重罪之人，聽聞佛經不產生道果。為什麼今天，能夠讓他們結下菩提之因？這是再次陳述之前的旨意。
佛說：善男子，這些眾生……因為這個因緣，我的性命得以保全。
僧亮解釋說：兩種重罪之人，聽聞佛經得以覺悟，因果關係更加明瞭，讚歎這部佛經的恩德。法瑤說：知道現在的理解，憑藉過去的微小善行，就像處在胎中一樣。因為佛經的力量而生起信心，消除不相信的疾病，就像給母親藥物一樣。因為母親的善行不朽，所以兒子的理解得以產生，就像我的性命得以保全一樣。
奇妙啊！我的母親遭受巨大的痛苦……結下菩提之因，除去一闡提（icchantika，斷善根者）。
僧亮解釋說：被罪惡纏繞，就像遭受痛苦的時候一樣。罪惡已經很久了，就像十個月一樣。善根不
【English Translation】 English version: Liang said: 'Hell is their destination, like a dwelling. Arousing the mind towards enlightenment out of fear of suffering is like reluctantly taking medicine. Obstacles that should be removed are not removed, like an illness not being cured. Those who do not believe, because they do not consider impermanence and do not fear the consequences of sin, slander arises from this. At the time of death, the consequences of slanderous sins appear. They change and repent out of fear, and thus stop slandering and generate faith. Impermanence and the consequences of sin are places to contemplate good deeds, like a dwelling. Birth inevitably returns to death, like returning home. Suffering compels each other, and then they begin to believe, like reluctantly giving and obeying.'
'When a woman gives birth, the baby's clothes do not come out (until) all are made to arouse the mind towards enlightenment, except for the icchantika (those who have severed their roots of goodness).'
Sangha Liang explained: 'Those who commit serious offenses also have small roots of goodness that can generate the mind towards enlightenment, like a woman. When the mind towards enlightenment has not arisen, they are entangled by sins, like a baby's clothes. The retribution of hell has not been removed, like the clothes not coming out.' Fa Yao said: 'It explains that the present faith all comes from past good deeds. Past good deeds are the mother, and present faith is the son. Understanding cannot appear immediately, like a baby's clothes. Afflictions have not been cut off, like the clothes not coming out. Hearing the scriptures removes all doubts, like the baby's clothes coming out immediately.'
Kasyapa Bodhisattva asked the Buddha: 'Bhagavan... how can they be made to create the cause of Bodhi (enlightenment)?'
Sangha Liang explained: 'What the previous scriptures explained were two kinds of people with serious sins, who do not produce the fruit of the path upon hearing the scriptures. Why today, can they be made to create the cause of Bodhi? This is restating the previous intention.'
The Buddha said: 'Good man, these sentient beings... because of this cause, my life is preserved.'
Sangha Liang explained: 'Two kinds of people with serious sins, upon hearing the scriptures, attain enlightenment. The relationship between cause and effect becomes clearer, praising the grace of this scripture.' Fa Yao said: 'Knowing that the present understanding relies on past small good deeds, like being in the womb. Because of the power of the scriptures, faith arises, removing the illness of disbelief, like giving medicine to the mother. Because the mother's good deeds are immortal, the son's understanding can be born, like my life being preserved.'
'Wonderful! My mother suffers great pain... creating the cause of Bodhi (enlightenment), removing the icchantika (those who have severed their roots of goodness).'
Sangha Liang explained: 'Being entangled by sins is like suffering pain. The sins have been around for a long time, like ten months. The roots of goodness are not'
斷。譬懷抱也。今得發心。譬生后也。修行無漏。譬推干也。除斷結惑。譬去濕也。制身口惡。譬除便利也。受持常樂。譬乳餔也。僧宗曰。行者為母也。方等為藥。常解喻子。令人受持。譬與母藥也。由經故有慧。譬命全也。修十地行。譬十月也。除愛慢故。譬推干去濕也。得果之日。酬于本期。譬報恩也。力者三十二相。乃至十力也。四部弟子。如侍衛也。
複次善男子譬如良醫(至)唯除大龍一闡提輩。
案。僧亮曰。醫譬佛也。子譬菩薩也。無上況術。譬佛性常也。若龍若蝮。譬二重罪也。藥譬名味句身也。革履譬書之於紙墨也。觸諸蟲者。譬讀誦也。毒為之消。譬發心也。法瑤曰。良醫譬經文。子譬常住二字也。欲明但聞二字。已是滅惡。況具聞經耶。滅四重五逆。故譬涂革履。觸諸毒蟲。毒即消也。
複次善男子譬如有人(至)除不橫死一闡提輩。
案。僧亮曰。毒藥譬佛性。以始聞故。譬新也。大眾譬有為行也。聲者譬讀誦也。死者譬煩惱滅也。法瑤曰。常理如藥。文字如鼓。以藥毒故。聞鼓則死。其理深故。聽之者罪滅。
複次善男子譬如闇夜(至)于諸善法無所營作。
案。僧亮曰。余經所說。理不同故。譬闇也。日譬此經也。重舉兩者。聞此經。如天之澤
【現代漢語翻譯】 現代漢語譯本 斷，譬如懷抱。現在能夠發起菩提心，譬如剛出生。修行無漏法，譬如推乾的柴火。去除斷除煩惱結縛，譬如去除濕氣。約束身口意惡行，譬如去除大小便。受持常樂我凈，譬如用乳汁餵養嬰兒。僧宗說：修行者如同母親，方等經典如同藥物，經常用譬喻來開解眾生，令人受持，譬如母親給孩子餵藥。因為經典所以有智慧，譬如生命得以保全。修十地之行，譬如懷胎十月。去除愛慾和傲慢，譬如推乾柴火去除濕氣。證得果位之日，酬謝根本的期望，譬如報答恩情。力，指的是三十二相，乃至十力。四部弟子，如同侍衛。
再次，善男子，譬如良醫（至）唯獨不能救治大龍和一闡提之輩（斷善根者）。
僧亮註解說：醫生譬喻佛，兒子譬喻菩薩，無上的醫術譬喻佛性常住。若龍若蝮蛇，譬喻二重罪。藥物譬喻名、味、句身。革履譬喻書寫在紙墨上。觸碰各種蟲子，譬喻讀誦。毒性因此消解，譬喻發起菩提心。法瑤說：良醫譬喻經文，兒子譬喻常住二字。想要說明僅僅聽聞常住二字，就已經能夠滅除罪惡，更何況完整地聽聞經典呢？滅除四重罪和五逆罪，所以譬喻塗上皮革鞋子，觸碰各種毒蟲，毒性立即消解。
再次，善男子，譬如有人（至）唯獨不能救治橫死和一闡提之輩（斷善根者）。
僧亮說：毒藥譬喻佛性，因為剛開始聽聞，所以譬喻新。大眾譬喻有為之行。聲音譬喻讀誦。死亡譬喻煩惱滅除。法瑤說：常理如藥物，文字如鼓。因為藥物有毒性，聽到鼓聲就會死亡。其道理深刻，聽聞的人罪業滅除。
再次，善男子，譬如黑暗的夜晚（至）對於各種善法無所作為。
僧亮說：其他經典所說的道理不同，所以譬喻黑暗。太陽譬喻這部經典。再次舉出兩者，聽聞這部經典，如同得到上天的恩澤。
【English Translation】 English version 'Severance' is like being in the womb. Now, having generated the aspiration for enlightenment (Bodhi-citta), it's like being born. Cultivating non-leaking (anāsrava) practices is like drying firewood. Eliminating and severing the bonds of affliction (klesha) is like removing moisture. Restraining evil deeds of body, speech, and mind is like eliminating excrement and urine. Receiving and upholding permanence, bliss, self, and purity (nitya, sukha, atma, subha) is like feeding an infant with milk. The Sangha master said: The practitioner is like a mother, and the Vaipulya sutras are like medicine. He often uses analogies to enlighten beings, encouraging them to receive and uphold the teachings, just as a mother gives medicine to her child. Because of the sutras, there is wisdom, like preserving life. Cultivating the practices of the ten bhumis (stages), is like the ten months of pregnancy. Eliminating attachment and pride is like drying firewood and removing moisture. The day of attaining the fruit (phala) is repaying the original expectation, like repaying kindness. 'Strength' refers to the thirty-two marks (of a Buddha), and even the ten powers (of a Buddha). The fourfold assembly of disciples is like attendants.
Furthermore, good man, it is like a skilled physician (to) except for those who are great dragons and icchantikas (those who have severed their roots of goodness).
Sangha Liang commented: The physician is like the Buddha, the son is like a Bodhisattva, the unsurpassed skill is like the permanence of Buddha-nature. The dragon or viper is like the two heavy offenses. The medicine is like the name, taste, and body of the phrase. Leather shoes are like writing on paper and ink. Touching various insects is like reciting. The poison is thus eliminated, like generating the aspiration for enlightenment. Fa Yao said: The skilled physician is like the sutra text, the son is like the two words 'permanent dwelling'. Wanting to explain that merely hearing the two words is already extinguishing evil, how much more so hearing the complete sutra? Extinguishing the four heavy offenses and the five rebellious acts, therefore it is like applying leather shoes, touching various poisonous insects, and the poison immediately disappears.
Furthermore, good man, it is like a person (to) except for those who die untimely deaths and icchantikas (those who have severed their roots of goodness).
Sangha Liang said: The poison is like Buddha-nature, because it is newly heard, so it is like new. The assembly is like conditioned actions. The sound is like reciting. Death is like the elimination of afflictions. Fa Yao said: The constant principle is like medicine, the words are like a drum. Because the medicine is poisonous, hearing the drum will cause death. Its principle is profound, those who hear it will have their sins extinguished.
Furthermore, good man, it is like a dark night (to) without engaging in any good deeds.
Sangha Liang said: The principles spoken in other sutras are different, therefore it is like darkness. The sun is like this sutra. Again, mentioning both, hearing this sutra is like receiving the grace of heaven.
萬物滋長也。僧宗曰。如法華中八十聲聞者誤也。彼經云八千聲聞也。
複次善男子譬如良醫(至)其餘皆菩薩摩訶薩。
案。僧亮曰。醫譬此經也。非人譬犯重也。妙藥譬常住二字也。使者譬受持此二字者也。速與彼人。譬為說此二字也。自往譬具足得聞也。法瑤曰。凡四部之中。未聞常住者。及外道犯重五逆非法之徒。為他人子也。經為良醫。理為妙藥。文存傳理。為遣使送藥也。理貴流通。流通要由文字。為敕語使言卿持此藥送與彼人也。聞經之理。眾魔惡友。不能為患。猶人有藥力。鬼神遠去也。僧宗曰。犯四重五逆者。一往聞經。為見使也。思惟于理。為吾威德也。以此二事。其罪得滅也。寶亮曰。此第八譬。明經力彼及外道也。醫譬佛也。使譬菩薩。藥譬此經也。為彼解說。如送與也。
複次善男子譬如聾人(至)所以者何無因緣故。
案。寶亮曰。第九偏為闡提作譬也。聞經不能生信。如聾之不聞。
複次善男子譬如良醫(至)終不能治一闡提輩。
案。僧亮曰。犯重戒人。不斷善根。方之闡提。微為勝故。譬王也。必入地獄。譬必死病也。報在未來。於今不現。譬腹內也。律能治罪。譬下藥也。勸令看律。而不肯信。譬不肯服也。經力發夢。使地獄受苦。獄是
【現代漢語翻譯】 現代漢語譯本：萬物都在生長滋養。僧宗說：『《法華經》中記載的八十聲聞是錯誤的。』那部經明明說的是八千聲聞。
再次，善男子，譬如一位良醫（到）其餘的都是菩薩摩訶薩（Great Bodhisattvas）。
僧亮批註說：『醫生比喻這部經。非人比喻犯了重罪的人。妙藥比喻『常住』這兩個字。使者比喻受持這兩個字的人。『快速地給那個人』，比喻為他說這兩個字。『親自前往』，比喻完全地聽聞。』法瑤說：『在所有的四部之中，沒有聽聞過『常住』的人，以及外道、犯了重罪、五逆等非法之徒，都是他人之子。經書是良醫，道理是妙藥。文字儲存傳達道理，就像派遣使者送藥一樣。道理貴在流通，流通的關鍵在於文字，就像敕令使者說『你拿著這藥送給那個人』一樣。』聽聞經書的道理，眾魔和惡友就不能造成危害，就像人有藥力，鬼神就會遠離一樣。僧宗說：『犯了四重罪和五逆罪的人，一旦聽聞經書，就像見到了使者一樣。思惟其中的道理，就像擁有了我的威德一樣。憑藉這兩件事，他們的罪過就可以消滅。』寶亮說：『這第八個比喻，說明了經書的力量對於外道也有效。醫生比喻佛陀。使者比喻菩薩。藥比喻這部經。為他們解說，就像送藥給他們一樣。』
再次，善男子，譬如一個聾人（到）這是為什麼呢？因為沒有因緣的緣故。
寶亮批註說：『第九個比喻專門為一闡提（Icchantika）而作。聽聞經書卻不能生起信心，就像聾子聽不見聲音一樣。』
再次，善男子，譬如一位良醫（到）最終不能夠醫治一闡提之輩。
僧亮批註說：『犯了重戒的人，沒有斷絕善根，可以比作一闡提，稍微好一點。』比喻國王。『必定進入地獄』，比喻『必定會死的疾病』。果報在未來，現在沒有顯現，比喻在腹內。律能夠治理罪過，比喻下藥。勸令看律，卻不肯相信，比喻不肯服藥。經書的力量引發夢境，使在地獄中受苦，地獄是…
【English Translation】 English version: All things grow and flourish. Monk Zong said, 'The eighty Shravakas (Śrāvaka - Hearers) mentioned in the Lotus Sutra are incorrect.' That sutra clearly states eight thousand Shravakas.
Furthermore, good man, it is like a skilled physician (to) the rest are all Bodhisattvas Mahasattvas (Great Bodhisattvas).
According to Sengliang: 'The physician is a metaphor for this sutra. Non-humans are a metaphor for those who have committed grave offenses. The wonderful medicine is a metaphor for the two words 'constant abiding'. The messenger is a metaphor for those who uphold these two words. 'Quickly give it to that person' is a metaphor for speaking these two words to him. 'Going there personally' is a metaphor for fully hearing it.' Fa Yao said, 'Among all the four divisions, those who have not heard of 'constant abiding', as well as heretics, those who have committed grave offenses, the five rebellious acts, and other unlawful individuals, are children of others. The sutra is the skilled physician, and the principle is the wonderful medicine. The text preserves and conveys the principle, just like dispatching a messenger to deliver the medicine.' The value of the principle lies in its circulation, and the key to circulation lies in the text, just like ordering the messenger to say, 'You take this medicine and send it to that person.' Hearing the principle of the sutra, the demons and evil friends cannot cause harm, just like a person with the power of medicine, the ghosts and spirits will stay away.' Monk Zong said, 'Those who have committed the four grave offenses and the five rebellious acts, once they hear the sutra, it is like seeing the messenger. Contemplating the principle within, it is like possessing my majestic virtue. With these two things, their sins can be extinguished.' Bao Liang said, 'This eighth analogy illustrates the power of the sutra even for heretics. The physician is a metaphor for the Buddha. The messenger is a metaphor for the Bodhisattva. The medicine is a metaphor for this sutra. Explaining it to them is like sending them the medicine.'
Furthermore, good man, it is like a deaf person (to) Why is that? Because there is no cause and condition.
Bao Liang commented: 'The ninth analogy is specifically made for the Icchantikas (Icchantika - those who have cut off their roots of goodness). Hearing the sutra but not being able to generate faith is like a deaf person not being able to hear.'
Furthermore, good man, it is like a skilled physician (to) ultimately cannot cure the likes of Icchantikas.
Sengliang commented: 'A person who has committed a grave offense but has not severed their roots of goodness can be compared to an Icchantika, slightly better.' It is a metaphor for the king. 'Will surely enter hell' is a metaphor for 'a disease that will surely lead to death.' The retribution is in the future, not manifested now, it is a metaphor for being inside the abdomen. The Vinaya (Vinaya - monastic rules) can govern sins, it is a metaphor for prescribing medicine. Urging them to look at the Vinaya, but they are unwilling to believe, it is a metaphor for being unwilling to take the medicine. The power of the sutra triggers dreams, causing suffering in hell, hell is...
下道。譬糞門生皰也。亦受畜生之報。譬蟲血雜出也。法瑤曰。卿不見我腹內事者。不信斷善根。受地獄報也。應服下藥者。闡提初入地獄。便有三念。為自知也。經說勝理。如醫白王也。良醫術力者。譬常理也。隱處譬地獄也。寶亮曰。第十譬。諸佛善說五時經教也。
複次善男子譬如良醫(至)必死之人一闡提輩。
案。僧亮曰。此語勢及之。非義宗也。謂其罪既重。法不能救耳。僧宗曰。上來八譬。悉以咒經也。此兩譬佛菩薩也。寶亮曰。第十一譬。由以除八倒為喻也。
複次善男子譬如良醫(至)最尊最勝眾經中王。
案。僧亮曰。如來教法。先淺后深。唯涅槃究竟。無惑不除也。寶亮曰。第十二譬。與法華之前經作喻也。除三毒並等分。及四倒故。故言八術。復能博達過八種者。譬涅槃經教。有十二術也。此兩譬所以就人為喻者。遣物疑也。
複次善男子譬如大船(至)化度眾生亦復如是。
案。僧亮曰。次答船師問也。生死苦海。人皆求度。而經能勸人修學。佛度生死。更無餘道。乘大涅槃。以救苦人也。下二風譬。初譬速度。后譬自慶。皆勸美也。寶亮曰。自前四問。明因中利益。此明果中利益也。有三意。此第一先明諸佛得度已還濟眾生也。智秀曰。答第十八
【現代漢語翻譯】 現代漢語譯本 下道。譬如從糞門生出膿皰。這也承受畜生的果報，就像蟲子和血混雜流出一樣。法瑤說：『你們沒有看到我腹中的事情，不相信斷絕善根會受到地獄的果報。』應該服用下藥的人，指一闡提（Icchantika，斷善根者）初入地獄，便有三種念頭，因為他們自己知道。經書所說的殊勝道理，就像醫生告訴國王一樣。良醫的醫術力量，比喻常理。隱秘之處比喻地獄。寶亮說：『第十個比喻，是諸佛善於宣說五時經教。』 再次，善男子，譬如良醫（直到）必死之人，指一闡提之輩。 案：僧亮說：『這句話的語氣涉及到了，但不是義宗（Yizong，佛教宗派名）。』意思是說他們的罪過既然很重，佛法也不能救度他們。僧宗說：『上面八個比喻，都是用咒經來比喻。』這兩個比喻是佛菩薩。寶亮說：『第十一個比喻，是用去除八倒（顛倒見解）來作比喻。』 再次，善男子，譬如良醫（直到）最尊最勝的眾經之王。 案：僧亮說：『如來的教法，先淺后深，只有涅槃（Nirvana，佛教術語，指解脫）才是究竟，沒有疑惑不能去除。』寶亮說：『第十二個比喻，是與《法華經》（Lotus Sutra）之前的經典作比喻。』去除三毒（貪嗔癡）以及等分，以及四倒（四種顛倒見解），所以說八術。又能博達超過八種的，比喻《涅槃經》（Nirvana Sutra）的教義，有十二術。這兩個比喻之所以用人來作比喻，是爲了消除對事物的疑惑。 再次，善男子，譬如大船（直到）化度眾生也是這樣。 案：僧亮說：『這是回答船師的提問。』生死苦海，人們都尋求度過，而經書能夠勸人修學。佛度脫生死，沒有其他道路。乘坐大涅槃，來拯救受苦的人。下面兩個風的比喻，第一個比喻速度快，第二個比喻自我慶幸。都是勸勉讚美。寶亮說：『從前面四個問題，說明因中的利益，這裡說明果中的利益。』有三種意思。這裡第一先說明諸佛得度之後還回來救濟眾生。智秀說：『回答第十八。』
【English Translation】 English version 'Lower path. It's like a sore arising from the fecal gate. This also receives the retribution of animals, like worms and blood mixed together flowing out. Fa Yao said, 'You haven't seen what's in my belly, you don't believe that severing good roots receives the retribution of hell.' Those who should take purgative medicine refer to an Icchantika (one who has severed good roots) who initially enters hell and has three thoughts, because they know it themselves. The supreme principle spoken of in the scriptures is like a doctor telling the king. The medical skill of a good doctor is like the constant principle. The hidden place is like hell. Bao Liang said, 'The tenth analogy is that all Buddhas are good at expounding the teachings of the five periods.' Furthermore, good man, it is like a good doctor (until) a person who is sure to die, referring to the likes of an Icchantika. Note: Seng Liang said, 'The tone of this statement involves it, but it is not the Yizong (a Buddhist sect).' It means that since their sins are very heavy, the Dharma cannot save them. Seng Zong said, 'The above eight analogies are all using mantra scriptures as analogies.' These two analogies are the Buddhas and Bodhisattvas. Bao Liang said, 'The eleventh analogy is using the removal of the eight inversions (inverted views) as an analogy.' Furthermore, good man, it is like a good doctor (until) the most honored and supreme king of all scriptures. Note: Seng Liang said, 'The Tathagata's teachings are shallow at first and deep later, only Nirvana (Buddhist term, referring to liberation) is ultimate, and no doubt cannot be removed.' Bao Liang said, 'The twelfth analogy is making an analogy with the scriptures before the Lotus Sutra.' Removing the three poisons (greed, hatred, and ignorance) as well as equality, and the four inversions (four kinds of inverted views), therefore it is said to be eight arts. And being able to broadly understand more than eight kinds is like the teachings of the Nirvana Sutra, which has twelve arts. The reason why these two analogies use people as analogies is to eliminate doubts about things. Furthermore, good man, it is like a large ship (until) transforming and delivering sentient beings is also like this. Note: Seng Liang said, 'This is answering the shipmaster's question.' The sea of suffering of birth and death, people all seek to cross over, and the scriptures can encourage people to cultivate and learn. The Buddha delivers from birth and death, there is no other path. Riding the great Nirvana to save suffering people. The two analogies of wind below, the first analogy is fast speed, the second analogy is self-congratulation. Both are encouragement and praise. Bao Liang said, 'From the previous four questions, it explains the benefits in the cause, here it explains the benefits in the result.' There are three meanings. Here, the first explains that after all Buddhas have attained liberation, they return to save sentient beings. Zhi Xiu said, 'Answering the eighteenth.'
問。此下三問。皆明經力能為外物作緣。船有二種。一者為眾生作境界。正以信教。故便能生善也。二者妙佛住果地。還度生死也。
複次善男子譬如有人(至)墮于地獄畜生餓鬼。
案。寶亮曰。第二意。度生死所以速者。經之力也。法瑤曰。眾生雖有五戒十善。欲度大海。若住此善。則不離生死。聞此經則超越也。僧宗曰。諸行為船。涅槃為風。修行萬行。必須圓解常教。
複次善男子譬如有人(至)大涅槃經生清凈信。
案。寶亮曰。第三意自慶也。法瑤曰。眾生為苦所切。思善反惡之時。惑經修行。日進無退也。僧宗曰。厲物情也。生死輪轉。所以不息。正由不值涅槃之風。豈不深發增上之心耶。
複次善男子如蛇脫皮(至)亦名常住無有變易。
案。僧亮曰。上說涅槃。能度生死。非余契經。以此釋之也。佛之真身是實。涅槃說實。見實則生死盡也。應身非實。契經以之為實。不見實故。生死不盡也。法瑤曰。蛇脫皮者。止明雙樹一跡耳。雖現捨生死。而跡無生滅。法身常一也。僧宗曰。答第十九問。向云乘涅槃船。濟度眾生。實無生滅。物以王宮之生。雙樹之滅為疑。故以此譬拂滯也。
複次善男子如庵羅樹(至)如來常住無有變易。
案。僧亮曰。
【現代漢語翻譯】 問：以下三個問題，都是說明經文的力量能夠為外物創造因緣。船有兩種，一種是為眾生創造境界，正是通過信仰教義，因此便能產生善行。另一種是妙覺佛陀安住于果地，返回來度化生死。
複次，善男子，譬如有人（乃至）墮于地獄、畜生、餓鬼。
按：寶亮說：第二層意思是，度脫生死的速度之所以快，是因為經文的力量。法瑤說：眾生雖然有五戒十善，想要度過大海，如果安住于這些善行，就不能脫離生死。聽聞此經就能超越生死。僧宗說：諸行如同船，涅槃如同風。修行萬行，必須圓滿理解常教。
複次，善男子，譬如有人（乃至）對《大涅槃經》生起清凈的信心。
按：寶亮說：第三層意思是自我慶幸。法瑤說：眾生被痛苦所逼迫，思考善行而反省惡行的時候，迷惑于經文而修行，每天進步而沒有退步。僧宗說：激勵物情。生死輪迴，所以不能停止，正是由於沒有遇到涅槃的風，豈能不深深地發起增上之心呢？
複次，善男子，如蛇脫皮（乃至）也名為常住，沒有變易。
按：僧亮說：上面說涅槃能夠度脫生死，不是其他的契經（與佛陀教義相符的經典）。用這個來解釋。佛的真身是真實的，涅槃所說的是真實的，見到真實就能了結生死。應身不是真實的，契經把它當作真實的，因為沒有見到真實，所以生死不能了結。法瑤說：蛇脫皮，只是說明雙樹（佛陀涅槃之地）的一個跡象而已。雖然示現捨棄生死，但是跡象沒有生滅，法身永遠是一樣的。僧宗說：回答第十九個問題。之前說乘坐涅槃船，濟度眾生，實際上沒有生滅。人們因為佛陀在王宮的出生，在雙樹的滅寂而產生疑惑，所以用這個比喻來拂去滯礙。
複次，善男子，如庵羅樹（乃至）如來常住，沒有變易。
按：僧亮說：
【English Translation】 Question: The following three questions all explain that the power of the scriptures can create conditions for external things. There are two kinds of boats. One is to create a realm for sentient beings, precisely through faith in the teachings, and thus be able to generate good deeds. The other is that the Wonderful Buddha abides in the Fruition Ground and returns to deliver beings from birth and death.
Furthermore, good man, it is like a person (up to) falling into hell, the animal realm, or the realm of hungry ghosts.
Note: Bao Liang said: The second meaning is that the reason why deliverance from birth and death is so fast is due to the power of the scriptures. Fa Yao said: Although sentient beings have the five precepts and ten good deeds, if they want to cross the great ocean and abide in these good deeds, they cannot escape birth and death. Hearing this scripture allows them to transcend. Seng Zong said: All actions are like a boat, and Nirvana is like the wind. Cultivating myriad practices requires a complete understanding of the constant teachings.
Furthermore, good man, it is like a person (up to) generating pure faith in the 'Great Nirvana Sutra'.
Note: Bao Liang said: The third meaning is self-congratulation. Fa Yao said: When sentient beings are oppressed by suffering and contemplate good deeds while reflecting on evil deeds, they are deluded by the scriptures and cultivate, progressing daily without regressing. Seng Zong said: To encourage emotions. The cycle of birth and death does not cease because one has not encountered the wind of Nirvana. How can one not deeply generate a heart of increasing progress?
Furthermore, good man, like a snake shedding its skin (up to) it is also called constant and unchanging.
Note: Seng Liang said: The above says that Nirvana can deliver from birth and death, unlike other 'Kie Jing' (Sutras that are in accordance with Buddha's teachings). This is used to explain it. The true body of the Buddha is real, and what Nirvana speaks of is real. Seeing the real ends birth and death. The manifested body is not real, and the 'Kie Jing' takes it as real. Because one does not see the real, birth and death cannot end. Fa Yao said: A snake shedding its skin only illustrates one trace of the twin Sala trees (where Buddha entered Nirvana). Although it appears to abandon birth and death, the trace has no arising or ceasing, and the Dharma body is always one. Seng Zong said: Answering the nineteenth question. It was previously said that riding the Nirvana boat delivers sentient beings, but in reality, there is no arising or ceasing. People doubt because of the Buddha's birth in the royal palace and his passing away at the twin Sala trees, so this metaphor is used to remove obstacles.
Furthermore, good man, like an Amra tree (up to) the Tathagata is constant and unchanging.
Note: Seng Liang said:
次答問云何觀三寶。猶如天意樹也。上勸修經。今說修經之法。有二意。先解如來身密。猶如無意樹也。次解口密。如先陀婆也。法瑤曰。天樹隨意感變。人樹逐時而遷。遷變雖異。而樹實常存。舉人樹。則天樹可知也。故近取此樹。遠況三寶也。此譬與船師蛇脫皮。通明一身始終之示現也。僧宗曰。答第二十問。向舉蛇譬。一往但明非實滅也。今寄樹譬有三時之變。廣明初生乃至涅槃一應之跡也。此下有五重明義。第一舉樹譬。雖有三時之變。實則不滅。第二明口密。能以非常之言。密詮常旨。第三因明三寶興衰之相。以人不行故。義言滅也。第四勸立丈夫之志。既理由人弘。故抑抗其辭也。第五更出末法三寶衰滅時節之處所也。寶亮曰。開此答中。有三意。第一明三寶有衰盛之相。第二明法滅之相貌也。第三教行者作業也。從此下。先明佛寶現有滅也。
善男子如來密語甚深難解(至)凡夫品類所能信也。
案。僧亮曰。次顯口密也。如彼智臣善解密語。可以類求修經之法也。以先陀婆譬四非常。一名四實。修心常法者。知有常因。能得常果也。僧宗曰。第二明口密也。彼以一名。表四種之實。此一偏教。亦表常我四實理也。有智之人。因四非常。悟于常樂。事同應身。雖有三時。而識法身是常存也
【現代漢語翻譯】 現代漢語譯本： 接下來回答如何觀想三寶（佛寶、法寶、僧寶），就像如意天樹一樣。前面是勸修經典，現在說的是修習經典的方法。這裡有兩層意思。首先解釋如來的身密，就像無意樹一樣。其次解釋口密，就像先陀婆（Saindhava，指鹽或水）一樣。法瑤說，天樹隨心意而感應變化，人樹隨著時間而遷移。遷移變化雖然不同，但樹的本質始終存在。舉人樹，那麼天樹就可以知道了。所以就近取人樹作比喻，從長遠來看，比況三寶。這個比喻與船師和蛇脫皮的比喻，都貫通地表明一身從始至終的示現。僧宗說，回答第二十個問題。之前舉蛇的比喻，只是說明並非真正滅度。現在藉助樹的比喻，有三個時期的變化，廣泛地說明從初生到涅槃的一切示現。這下面有五重含義。第一，舉樹作比喻，雖然有三個時期的變化，實際上並沒有滅亡。第二，說明口密，能夠用非常之言，秘密地詮釋常住的宗旨。第三，因為說明三寶興衰的表象，因為人們不行持正法，所以說義理上滅亡了。第四，勸勉樹立大丈夫的志向，既然義理要靠人來弘揚，所以要抑制懈怠的情緒。第五，進一步指出末法時代三寶衰敗滅亡的時間和處所。寶亮說，展開這個回答，有三層意思。第一，說明三寶有衰盛的表象。第二，說明法滅的表象。第三，教導修行人如何修行。從這下面開始，先說明佛寶現有滅亡的表象。
善男子，如來的秘密語言非常深奧難以理解，不是凡夫俗子所能相信的。
僧亮說，接下來闡釋口密。就像那些聰明的臣子善於理解秘密語言一樣，可以類比尋求修習經典的方法。用先陀婆（Saindhava）比喻四非常，也叫四實。修習心常之法的人，知道有常因，才能得到常果。僧宗說，第二是說明口密。先陀婆（Saindhava）用一個名稱，表示四種真實。這一個偏面的教法，也表示常、我、凈、樂四種真實的道理。有智慧的人，因為四非常，而領悟到常樂。事情如同應身佛，雖然有三個時期，但認識到法身是常存的。
【English Translation】 English version: Next, the question is how to contemplate the Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel), just like the wish-fulfilling heavenly tree. The previous part encouraged the practice of scriptures, and now it speaks of the method of practicing scriptures. There are two meanings here. First, explain the body secret of the Tathagata (Tathagata, 如來，one of the titles of a Buddha), just like the unintentional tree. Second, explain the speech secret, just like Saindhava (Saindhava, 先陀婆, refers to salt or water). Fa Yao said that the heavenly tree responds and changes according to one's mind, while the human tree migrates with time. Although the migration and changes are different, the essence of the tree always exists. By referring to the human tree, the heavenly tree can be understood. Therefore, the human tree is taken as a metaphor in the near term, and the Three Jewels are compared in the long term. This metaphor, like the metaphor of the boatman and the snake shedding its skin, comprehensively shows the manifestation of a body from beginning to end. Seng Zong said that this is the answer to the twentieth question. The previous metaphor of the snake only explained that it is not truly extinguished. Now, with the metaphor of the tree, there are changes in three periods, extensively explaining all manifestations from birth to Nirvana. Below this, there are five layers of meaning. First, the tree is used as a metaphor, although there are changes in three periods, it is actually not extinguished. Second, explain the speech secret, which can secretly interpret the permanent purpose with extraordinary words. Third, because it explains the appearance of the rise and fall of the Three Jewels, it is said to be extinguished in terms of meaning because people do not practice the Dharma. Fourth, encourage the establishment of the ambition of a great man, since the meaning must be promoted by people, so it is necessary to restrain the emotions of laziness. Fifth, further point out the time and place of the decline and extinction of the Three Jewels in the Age of Degenerate Dharma. Bao Liang said that there are three meanings in unfolding this answer. First, explain that the Three Jewels have the appearance of rise and fall. Second, explain the appearance of the extinction of the Dharma. Third, teach practitioners how to practice. From below this, first explain that the Buddha Jewel has the appearance of extinction.
'Good men, the secret language of the Tathagata (Tathagata, 如來，one of the titles of a Buddha) is very profound and difficult to understand, and it is not something that ordinary people can believe.'
Seng Liang said that next, the speech secret is explained. Just like those intelligent ministers who are good at understanding secret languages, one can seek the method of practicing scriptures by analogy. Saindhava (Saindhava, 先陀婆) is used as a metaphor for the four non-permanences, also called the four realities. Those who practice the constant Dharma of the mind know that there is a constant cause, so they can obtain a constant result. Seng Zong said that the second is to explain the speech secret. Saindhava (Saindhava, 先陀婆) uses one name to represent the four realities. This one-sided teaching also represents the four true principles of permanence, self, purity, and joy. Wise people, because of the four non-permanences, realize constant joy. Things are like the manifested body of the Buddha, although there are three periods, they recognize that the Dharma body is permanent.
。
複次善男子如波羅奢樹(至)以是眾生薄福德故。
案。僧亮曰。更以三樹。譬涅槃衰滅之時。不解密語。常雨不降。不得常果也。水陸枯悴。譬無人天善也。藥無勢力。譬余契經也。僧宗曰。此第三炎明三寶衰滅之相。言末代不能流傳也。
複次善男子如來正法(至)隨順不逆為眾生說。
案。僧亮曰。上言滅後者。此明法欲盡時。不解密語。受學經者。抄略前後。分作多部。唯諸菩薩。解密語者。不違經旨也。
複次善男子如牧牛女(至)復加二分詣市賣之。
案。僧亮曰。譬行經之人。廣上懶墮求利之事也。僧宗曰。加二不已。乃至於八。無復乳味。諸惡比丘。為利養故。安置浮辭。使理味難解也。
時有一人為子納婦(至)乳之為味諸味中最。
案。僧亮曰。一人者。譬密語菩薩。將使弟子為化。紹嗣不絕。譬之納婦也。化必須法。譬求乳也。求法為物。譬待客也。有法之處。譬之市也。得財乃說。譬索價也。讀誦受持。譬用作糜也。僧宗曰。復改換文辭。故是筌常比之。余教不可譬。
善男子我涅槃后正法未滅(至)能滅正法色香美味。
案。僧亮曰。合第一加水也。
是諸惡人雖復讀誦(至)莊嚴文飾無義之語。
案。
【現代漢語翻譯】 現代漢語譯本：
再者，善男子，譬如波羅奢樹（Palasha tree，一種樹名）……這是因為眾生福德淺薄的緣故。
案：僧亮說，這裡用三種樹來比喻涅槃衰滅之時。不理解隱秘的語言，經常下雨卻不能降落，不能得到常果。水陸枯萎，譬喻沒有人和天行善。藥物沒有效力，譬喻其他的契經（經書）。僧宗說，這是第三個炎明，指佛法僧三寶衰滅的相狀，說明末法時代不能流傳。
再者，善男子，如來正法……順應而不違背地為眾生宣說。
案：僧亮說，上面說的是滅后，這裡說明佛法將要滅盡的時候，不理解隱秘的語言。學習經典的人，抄略前後文，分成很多部分。只有那些理解隱秘語言的菩薩，才不會違背經文的旨意。
再者，善男子，譬如牧牛女……又加上兩份水拿到市場上去賣。
案：僧亮說，譬喻修行經典的人，廣泛地追求懶惰和求利的事情。僧宗說，加兩份水還不停止，乃至於加到八份水，沒有乳的味道了。那些惡劣的比丘（bhikkhu，佛教出家人）爲了利益供養的緣故，安置虛浮的言辭，使得道理難以理解。
當時有一個人為兒子娶媳婦……乳的味道是各種味道中最上等的。
案：僧亮說，一個人，譬喻理解隱秘語言的菩薩，將要讓弟子去教化，使佛法傳承不絕，譬如娶媳婦。教化必須要有佛法，譬如求乳。求法是爲了利益眾生，譬如招待客人。有佛法的地方，譬如市場。得到財物才說法，譬如索要價格。讀誦受持，譬如用來做粥。僧宗說，又更改文辭，所以用筌（捕魚的竹器）來比喻。其他的教義不能這樣比喻。
善男子，我涅槃后，正法還沒有滅盡……能夠滅掉正法的色香味。
案：僧亮說，這相當於第一次加水。
這些惡人即使讀誦……莊嚴文飾沒有意義的語言。
案：
【English Translation】 English version:
Furthermore, O good man, like the Palasha tree (Palasha tree, a type of tree)... This is because sentient beings have meager merit and virtue.
Commentary: The monk Liang said that three trees are used here to symbolize the decline and extinction of Nirvana. Not understanding the secret language, rain falls frequently but cannot descend, and one cannot obtain the constant fruit. The withering of water and land symbolizes the absence of good deeds by humans and gods. The ineffectiveness of medicine symbolizes other sutras. The monk Zong said that this is the third 'flaming brightness,' indicating the decline of the Triple Gem (Buddha, Dharma, Sangha), explaining that it cannot be transmitted in the degenerate age.
Furthermore, O good man, the Tathagata's (Tathagata, one of the titles of the Buddha) true Dharma... speaks to sentient beings in accordance and without contradiction.
Commentary: The monk Liang said that the previous passage spoke of extinction, while this passage explains that when the Dharma is about to perish, people do not understand the secret language. Those who study the scriptures excerpt passages from beginning to end and divide them into many parts. Only those Bodhisattvas (Bodhisattva, an enlightened being) who understand the secret language do not violate the meaning of the scriptures.
Furthermore, O good man, like a cowherd girl... she adds two parts of water and takes it to the market to sell.
Commentary: The monk Liang said that this is a metaphor for those who practice the scriptures but widely pursue laziness and profit. The monk Zong said that adding two parts of water does not stop, but goes as far as adding eight parts, so there is no taste of milk. Those evil bhikkhus (bhikkhu, Buddhist monks) add superficial words for the sake of profit and offerings, making the meaning difficult to understand.
At that time, a man took a wife for his son... the taste of milk is the best of all tastes.
Commentary: The monk Liang said that the man is a metaphor for a Bodhisattva who understands the secret language, who will have his disciples teach and transform others, so that the Dharma lineage will not be cut off, like taking a wife. Teaching and transforming must have the Dharma, like seeking milk. Seeking the Dharma is for the benefit of sentient beings, like entertaining guests. A place where there is the Dharma is like a market. Speaking the Dharma only after receiving wealth is like asking for a price. Reading, reciting, and upholding the Dharma is like using it to make porridge. The monk Zong said that the wording is changed again, so it is compared to a fish trap. Other teachings cannot be compared in this way.
Good man, after my Nirvana (Nirvana, enlightenment), the true Dharma has not yet perished... it can destroy the color, fragrance, and taste of the true Dharma.
Commentary: The monk Liang said that this is equivalent to adding water for the first time.
Even though these evil people recite... they adorn and embellish meaningless words.
Commentary:
僧亮曰。合第二加。
抄前著后抄后著前(至)諸惡比丘是魔伴侶。
案。僧亮曰。合第三加。
受畜一切不凈之物(至)如牧牛女多加水乳。
案。僧亮曰。合第四加也。曇纖曰。止取抄前著后。為一加。抄后著前。為二加。前著中后。為三加。中后著前。為四加。
諸惡比丘亦復如是(至)以是義故名大涅槃。
案。智秀曰。通舉上譬略合也。
複次善男子若善男子(至)如蜂采味汝亦如是。
案。僧宗曰。第四勸立丈夫志也。
複次善男子如蚊子澤(至)無上正法將滅不久。
案。僧宗曰。第五更出末法三寶衰滅時節之處所也。
大般涅槃經集解卷第二十三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十四(大眾問品第十七)
釋本有今無偈 釋世若無佛非無二乘得二涅槃義 釋栴陀羅得受記義 出佛自受純陀供以化佛受大眾供事 佛說十三偈謂假 使烏鴟同一樹義
菩薩品之第三
爾時文殊師利白佛言(至)重為分別令得除斷。
案。僧亮曰。次答三乘若無性。云何而得說也。上再說因果經體已同。屢勸修行。而未明修法。將說五行。而是修本。更以十問。
【現代漢語翻譯】 現代漢語譯本 僧亮說：『合併到第二加。』 『抄前著后，抄后著前（至）諸惡比丘是魔伴侶。』 案：僧亮說：『合併到第三加。』 『受畜一切不凈之物（至）如牧牛女多加水乳。』 案：僧亮說：『合併到第四加。』曇纖說：『只取抄前著后，為一加。抄后著前，為二加。前著中后，為三加。中后著前，為四加。』 『諸惡比丘亦復如是（至）以是義故名大涅槃（Mahā-nirvāṇa）。』 案：智秀說：『通盤舉出上面的譬喻，略微合併。』 『複次，善男子，若善男子（至）如蜂采味，汝亦如是。』 案：僧宗說：『第四是勸人立丈夫志。』 『複次，善男子，如蚊子澤（至）無上正法將滅不久。』 案：僧宗說：『第五是進一步指出末法時期三寶（Triratna）衰敗滅亡的時間和地點。』 《大般涅槃經集解》卷第二十三 大正藏第 37 冊 No. 1763 《大般涅槃經集解》 《大般涅槃經集解》卷第二十四（大眾問品第十七） 釋本有今無偈，釋世若無佛非無二乘得二涅槃義，釋栴陀羅（Caṇḍāla，旃陀羅，古印度社會中從事被認為不潔職業的種姓）得受記義，出佛自受純陀（Cunda）供以化佛受大眾供事，佛說十三偈謂假，使烏鴟同一樹義 菩薩品之第三 爾時，文殊師利（Mañjuśrī）菩薩對佛說：（至）重新為我們分別解說，使我們得以斷除疑惑。 案：僧亮說：『接下來回答三乘（Triyāna）若無自性，又如何能夠被宣說的問題。上面再次說明因果，經體已經相同，屢次勸人修行，但尚未闡明修法。將要宣說五行，這是修行的根本。再用十個問題來提問。』
【English Translation】 English version Sengliang said: 'Merge into the second addition.' 'Copying the front and attaching it to the back, copying the back and attaching it to the front (to) all evil Bhikshus (monks) are companions of Mara (demon).' Note: Sengliang said: 'Merge into the third addition.' 'Receiving and keeping all impure things (to) like a cowherd girl adding more water to milk.' Note: Sengliang said: 'Merge into the fourth addition.' Tanqian said: 'Only taking copying the front and attaching it to the back as one addition. Copying the back and attaching it to the front as two additions. Attaching the front to the middle and back as three additions. Attaching the middle and back to the front as four additions.' 'All evil Bhikshus are also like this (to) because of this meaning, it is called Great Nirvana (Mahā-nirvāṇa).' Note: Zhixiu said: 'Generally citing the above metaphors, slightly merging them.' 'Furthermore, good man, if a good man (to) like a bee collecting flavors, you are also like this.' Note: Sengzong said: 'The fourth is to encourage establishing the aspiration of a great man.' 'Furthermore, good man, like a mosquito swamp (to) the supreme Dharma (law) is about to perish soon.' Note: Sengzong said: 'The fifth is to further point out the time and place of the decline and destruction of the Three Jewels (Triratna) in the Dharma-ending Age.' Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 23 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 24 (Chapter 17 on the Questions of the Assembly) Explaining the verse 'Originally Existent, Now Non-Existent', Explaining the meaning that if the world were without Buddha, it would not be without the Two Vehicles attaining the Two Nirvanas, Explaining the meaning of the Caṇḍāla (旃陀羅, an untouchable caste in ancient Indian society) receiving prediction of Buddhahood, Presenting the Buddha personally receiving the offering of Cunda (純陀) to transform the Buddha receiving the offerings of the assembly, The Buddha speaking thirteen verses is said to be provisional, The meaning of crows and owls being on the same tree Chapter Three on Bodhisattvas At that time, Mañjuśrī (文殊師利) Bodhisattva said to the Buddha: (to) Please explain it again for us, so that we can eliminate our doubts. Note: Sengliang said: 'Next, answer the question of how the Three Vehicles (Triyāna) can be spoken of if they have no inherent nature. Above, it was explained again that cause and effect, the essence of the sutra, are already the same, and repeatedly encouraged practice, but the method of practice has not yet been clarified. The Five Practices will be explained, which are the foundation of practice. Ask again with ten questions.'
釋疑勸信。所以然者。經之因果。理致幽遠。純陀先知。時眾猶故有疑。文殊知疑。而不能決。更以事問也。疑謂。從緣得法。皆是無性。三乘成果。皆從緣得。若佛是常。二乘亦常。二乘無常。佛亦無常。故云無差別也。若二乘是常者。云何樂實未生。而名為受樂耶。僧宗曰。從此訖最勝無上道。悉為廣嘆也。經之為益。不出因果。前七問中。四問因益。三問果益。一週明義。因果兩益。竟於前文。此下文殊。騰純陀疑。以為廣嘆。以得解者。由此經也。寶亮曰。純陀所疑。與迦葉所問。意同而辭異也。
佛言善男子云何疑心(至)聲聞緣覺無有差別。
案。法瑤曰。上明三寶。有時而盛。有時而衰。似非常住。致生疑惑。是以純陀。示同有疑。文殊申述。扣發大聖也。將顯三乘佛性。同歸一致。是以三寶。可得而不滅。如其不爾。是則三乘無性。豈同湛然也。僧宗曰。疑謂。本無今有。無常法。如來既是本無今有。就事而求。應是無常。而開宗言常。是故疑也。又迦葉上問三乘無性。便是應無。如其有性。則應見用。二大士之言。辭異有同。佛下引偈。以答兩家。
爾時世尊即說偈言(至)亦有差別亦無差別。
案。僧亮曰。本有今無者。本有煩惱。而無涅槃也。本無今有者。本無般若
【現代漢語翻譯】 現代漢語譯本：解釋疑惑以勸人信服。之所以要這樣做，是因為佛經所講的因果道理深奧而遙遠。即使像純陀（Cunda，佛陀的在家弟子，以供養佛陀最後一餐而聞名）這樣先知先覺的人，當時的大眾仍然存在疑惑。文殊菩薩（Manjusri，象徵智慧的菩薩）知道這些疑惑，但無法自行解決，所以進一步提問。疑惑在於：從因緣和合而生的法，都是沒有自性的。三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的成就，都是從因緣而得。如果佛是常住的，那麼二乘（聲聞乘和緣覺乘）也應該是常住的；如果二乘是無常的，那麼佛也應該是無常的，所以說沒有差別。如果二乘是常住的，那麼為何在未生起真正的快樂之前，就稱之為享受快樂呢？僧宗法師說：『從這裡開始直到最殊勝無上的佛道，都是爲了廣泛地讚歎。』佛經的益處，不外乎因和果。前面的七個問題中，四個問題是關於因的益處，三個問題是關於果的益處。第一週闡明了意義，因和果都有益處，在前文中已經結束。下面文殊菩薩提出純陀的疑惑，是爲了廣泛地讚歎，因為得到解脫的人，都是因為這部經。寶亮法師說：『純陀所疑惑的，與迦葉（Kāśyapa，佛陀的弟子，以頭陀苦行著稱）所問的，意思相同而措辭不同。 佛說：『善男子，你疑惑什麼呢？』（直到）『聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）沒有差別。』 法瑤法師說：『上面說明三寶（Buddha，佛；Dharma，法；Sangha，僧）有時興盛，有時衰落，似乎不是常住的，因此產生疑惑。所以純陀示現出也有疑惑，文殊菩薩陳述並啓發大聖。』將要顯示三乘佛性，最終歸於一致，所以三寶是可以得到而不滅的。如果不是這樣，那麼三乘就沒有自性，怎麼能如同湛然寂靜的本體呢？僧宗法師說：『疑惑在於：本來沒有現在有，是無常法。如來既然是本來沒有現在有的，就事相上來說，應該是無常的，而開宗明義說是常住的，所以產生疑惑。』又迦葉之前問三乘沒有自性，便是應該沒有。如果是有自性的，那麼就應該能被看見和使用。兩位大士所說的話，措辭不同而意思相同。佛下面引用偈頌，來回答這兩家。 當時，世尊就說了偈頌（直到）『也有差別，也沒有差別。』 僧亮法師說：『本來有現在沒有的，是本來有煩惱，而沒有涅槃（Nirvāṇa，解脫）。本來沒有現在有的，是本來沒有般若（Prajñā，智慧）。』
【English Translation】 English version: Explaining doubts to encourage faith. The reason for doing so is that the principles of cause and effect in the Buddhist scriptures are profound and distant. Even those as knowledgeable as Cunda (a lay disciple of the Buddha, known for offering the Buddha's last meal), the assembly at that time still had doubts. Manjusri (Mañjuśrī, the Bodhisattva symbolizing wisdom) knew these doubts but could not resolve them himself, so he inquired further. The doubt lies in: all dharmas arising from conditions are without inherent nature. The achievements of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all come from conditions. If the Buddha is eternal, then the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) should also be eternal; if the Two Vehicles are impermanent, then the Buddha should also be impermanent, so it is said there is no difference. If the Two Vehicles are eternal, then why are they called enjoying happiness before true happiness has arisen? Master Sengzong said: 'From here until the most supreme and unsurpassed Buddhahood, it is all for extensive praise.' The benefit of the scriptures lies in nothing other than cause and effect. Among the previous seven questions, four questions are about the benefits of cause, and three questions are about the benefits of effect. The first week clarified the meaning, and both cause and effect are beneficial, which concluded in the previous text. Below, Manjusri raises Cunda's doubts in order to praise extensively, because those who attain liberation do so because of this scripture. Master Baoliang said: 'What Cunda doubted is the same in meaning but different in wording from what Kasyapa (Kāśyapa, a disciple of the Buddha, known for ascetic practices) asked.' The Buddha said: 'Good man, what do you doubt?' (until) 'There is no difference between Śrāvakas (Śrāvaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own).' Master Fayao said: 'The above explains that the Three Jewels (Buddha, Dharma, Sangha) sometimes flourish and sometimes decline, seeming not to be permanent, thus giving rise to doubts. Therefore, Cunda manifested as also having doubts, and Manjusri stated and enlightened the Great Sage.' It will be shown that the Buddha-nature of the Three Vehicles ultimately converges into one, so the Three Jewels can be attained and not extinguished. If it were not so, then the Three Vehicles would have no inherent nature, how could they be like the serene and tranquil essence? Master Sengzong said: 'The doubt lies in: originally not existing but now existing, is an impermanent dharma. Since the Tathagata is originally non-existent but now existent, in terms of phenomena, he should be impermanent, but the doctrine states that he is permanent, so doubt arises.' Also, Kasyapa previously asked about the Three Vehicles having no inherent nature, which means they should not exist. If they have inherent nature, then they should be seen and used. The words of the two great beings are different in wording but the same in meaning. The Buddha below quotes verses to answer both of them. At that time, the World-Honored One spoke in verse (until) 'There is also difference, and there is also no difference.' Master Sengliang said: 'Originally existing but now not existing, is originally having afflictions but not having Nirvana (Nirvāṇa, liberation). Originally not existing but now existing, is originally not having Prajna (Prajñā, wisdom).'
。而有煩惱也。若謂佛三世。皆有煩惱者。無有是處也。是故緣雖同。而所以為異也。有煩惱故無常。無煩惱故有常。
迦葉菩薩白佛言世尊(至)利益安樂一切眾生。
案。僧亮曰。迦葉為請法之主。以上義隱。須明問以廣之也。
佛言善男子諦聽諦聽(至)業報因緣令乳色一。
案。僧亮曰。長者譬先佛也。牛譬行人。色異譬三乘也。一人譬今佛也。三乘成佛。報先佛之恩。如祠祀也。得大涅槃一器也。色白譬我樂凈也。尋便驚怪。至皆同一色。將釋所由。假為驚辭。怪因異而果一也。是人思惟者。謂八萬行因果不應異也。
善男子聲聞緣覺菩薩亦爾(至)所以者何同盡漏故。
案。僧亮曰。合前而乳色一。
而諸眾生言佛菩薩(至)解悟乳相由業因緣。
案。僧亮曰。合先怪而後悟。
複次善男子譬如金礦(至)以斷無量億煩惱故。
案。法瑤曰。前譬明緣因佛性同耳。此明正因果佛性也。明三乘同有此性。修道斷結。陶冶成佛。此理非是本有今無。本無今有也。
迦葉菩薩白佛言世尊(至)如是說者多有過咎。
案。僧亮曰。將問差別。先難無差。謂因亦是有。果亦是有。有義不異。有何差別。眾生有性。似如己有。致此難也。
【現代漢語翻譯】 現代漢語譯本：如果說有煩惱，那麼就是無常的。如果說佛陀在過去、現在、未來三世都有煩惱，這是不可能的。所以，即使因緣相同，結果也會因為（是否）有煩惱而不同。因為有煩惱，所以是無常的；因為沒有煩惱，所以是常住的。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊，……利益安樂一切眾生。』
（註釋：僧亮說，迦葉菩薩是請法的主導者。因為以上義理隱晦，所以需要通過明確的提問來擴充套件其含義。）
佛說：『善男子，仔細聽，仔細聽，……業報因緣使得乳的顏色相同。』
（註釋：僧亮說，長者比喻過去的佛，牛比喻修行人，顏色不同比喻聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）、菩薩乘（Bodhisattvayana）三乘。一人比喻現在的佛。三乘成就佛果，是報答過去佛的恩德，如同祭祀。得到大涅槃（Mahaparinirvana）如同一個器皿。顏色潔白比喻我的常樂我凈。尋便驚怪，至皆同一色，將釋所由。假為驚辭。怪因異而果一也。是人思惟者。謂八萬行因果不應異也。）
『善男子，聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）、菩薩乘（Bodhisattvayana）也是如此，……之所以這樣，是因為他們都斷盡了煩惱。』
（註釋：僧亮說，總結前文，所以乳的顏色相同。）
『而諸眾生說佛菩薩，……理解領悟乳的相狀是由業的因緣造成的。』
（註釋：僧亮說，總結先前的驚怪，然後領悟。）
『再次，善男子，譬如金礦，……因為斷除了無量億的煩惱。』
（註釋：法瑤說，前面的比喻說明緣因佛性（Hetu-pratyaya-buddhatva）是相同的。這裡說明正因果佛性（Adhipati-phala-buddhatva）。說明三乘都有這種佛性，通過修道斷除煩惱，陶冶成佛。這個道理不是本來有現在沒有，也不是本來沒有現在有。）
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊，……如果這樣說，會有很多過失。』
（註釋：僧亮說，將要提問差別，先責難沒有差別。認為因也是有，果也是有，有義沒有不同，有什麼差別？眾生有佛性，似乎如同自己擁有，導致這樣的責難。）
【English Translation】 English version: If there are afflictions, then it is impermanent. If it is said that the Buddhas of the past, present, and future all have afflictions, that is not possible. Therefore, even if the conditions are the same, the results will be different because of (whether or not) there are afflictions. Because there are afflictions, it is impermanent; because there are no afflictions, it is permanent.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, ... benefit and bring peace and happiness to all sentient beings.'
(Note: Sengliang said that Kasyapa is the leader in requesting the Dharma. Because the above meaning is obscure, it needs to be clarified with explicit questions to broaden its meaning.)
The Buddha said: 'Good man, listen carefully, listen carefully, ... karmic causes and conditions cause the color of the milk to be the same.'
(Note: Sengliang said that the elder man is a metaphor for the Buddhas of the past, the cow is a metaphor for practitioners, and the different colors are metaphors for the Three Vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana. The one person is a metaphor for the present Buddha. The Three Vehicles achieve Buddhahood, repaying the kindness of the Buddhas of the past, like offering sacrifices. Obtaining Great Nirvana is like one vessel. The white color is a metaphor for my permanence, bliss, self, and purity. They are surprised and amazed, until they are all the same color, and then they explain the reason. It is a surprising statement. It is strange that the causes are different but the result is the same. The person who thinks is referring to the fact that the causes and effects of the eighty thousand practices should not be different.)
'Good man, the same is true for Sravakas, Pratyekabuddhas, and Bodhisattvas, ... The reason for this is that they have all exhausted their outflows.'
(Note: Sengliang said, summarizing the previous text, so the color of the milk is the same.)
'And all sentient beings say that Buddhas and Bodhisattvas, ... understand and realize that the appearance of the milk is caused by karmic conditions.'
(Note: Sengliang said, summarizing the previous surprise and then realization.)
'Furthermore, good man, just like a gold mine, ... because it has cut off countless billions of afflictions.'
(Note: Fa Yao said that the previous metaphor explained that the causal nature of Buddhahood is the same. This explains the dominant causal nature of Buddhahood. It explains that the Three Vehicles all have this Buddha-nature, and through cultivating the path and cutting off afflictions, they are refined into Buddhas. This principle is not that it originally existed and now does not, nor that it originally did not exist and now does.)
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, ... If it is said in this way, there will be many faults.'
(Note: Sengliang said that he is about to ask about the differences, first criticizing that there are no differences. He believes that the cause also exists, and the effect also exists. There is no difference in the meaning of existence. What is the difference? Sentient beings have Buddha-nature, which seems as if they own it themselves, leading to this criticism.)
若諸眾生皆有佛性(至)如來涅槃而不般涅槃。
案。僧亮曰。謂若是先有。得便應同。不應有異也。
善男子諸佛世尊所得涅槃(至)大般涅槃名為善有。
案。僧亮曰。唯佛乃得。故非先有也。若非先有。則二難俱釋也。名為有者。有為不善也。三事無為。名為善有也。
世若無佛非無二乘(至)出現於世開示三乘。
案。僧亮曰。唯佛具善有耳。非佛得者。非善有也。乃有一佛者。善有難成。曠劫乃就也。開示三乘者。三非實有。非先究竟也。法瑤曰。此明二乘不得涅槃義也。涅槃若極。菩薩近之。無佛之世。尚無得者。況二乘耶。而云二乘得者。是不實也。僧宗曰。根有大小。悉有廣狹。世無大心眾生。為說常果。令作佛者。非無權說二乘得二滅也。以其志小。權說引接。得知虛果未極。何容責使同佛涅槃耶。又釋若世間。都無作佛理者。非無二乘得二涅槃。理既不爾。故知二乘權設小果。何得同佛耶。無量劫乃有佛出者。釋上句也。謂圓解難固。常倒易生。無善感佛。不得恒現。善機希有。所以時一出世。背化失機。動經劫數。云何說大耶。致教唯以三乘級引。故知。小果權施。而非實也。
善男子如汝所言菩薩二乘(至)是故名為大般涅槃。
案。
【現代漢語翻譯】 現代漢語譯本： 『若諸眾生皆有佛性（所有眾生都具有成佛的潛能，即佛性），則如來涅槃（佛陀的寂滅）而不般涅槃（不進入完全的寂滅）。』
案：僧亮說：『如果佛性是先天就有的，那麼所有眾生都應該相同，不應該有差異。』
『善男子，諸佛世尊所得涅槃（諸佛所證得的寂滅）……大般涅槃（偉大的完全寂滅）名為善有（稱為善的存在）。』
案：僧亮說：『只有佛才能證得，所以不是先天就有的。如果不是先天就有的，那麼之前的兩個難題就都解決了。』名為有者，有為是不善的。三事無為，名為善有。
『世若無佛（如果世間沒有佛），非無二乘（聲聞乘和緣覺乘，即小乘）……出現於世開示三乘（佛出現於世間，開示聲聞乘、緣覺乘和菩薩乘）。』
案：僧亮說：『只有佛才具備善有。非佛所證得的，不是善有。』乃有一佛者，善有難以成就，需要經歷漫長的劫數才能成就。開示三乘者，三乘並非實有，並非一開始就究竟的。法瑤說：『這是說明二乘不得涅槃的含義。涅槃如果是最終的，菩薩接近它。沒有佛的時代，尚且沒有人能證得，更何況二乘呢？』而說二乘能證得，是不真實的。僧宗說：『根器有大小，見解有廣狹。世間沒有大心眾生，為他們說常果（永恒的果報），讓他們成佛。並非沒有權宜之計說二乘證得二滅（有餘涅槃和無餘涅槃）。』因為他們的志向小，權宜之計引導他們，讓他們得知虛假的果報，並非最終的。怎麼能責怪他們和佛的涅槃相同呢？又解釋說，如果世間都沒有成佛的道理，那麼二乘證得二涅槃也是不可能的。道理既然不是這樣，所以知道二乘是權宜設立的小果，怎麼能和佛相同呢？無量劫才有一佛出現，這是解釋上一句。意思是圓滿的理解難以鞏固，常倒（常見、常樂、常我）容易產生。沒有善根感應佛，佛就不能恒常顯現。善機稀有，所以佛才時隔很久才出現於世。背離教化，失去機會，動輒經歷劫數。怎麼能說大乘佛法呢？佛的教化只是用三乘來逐步引導，所以知道小果是權宜之計，並非真實的。
『善男子，如汝所言菩薩二乘（正如你所說，菩薩和二乘）……是故名為大般涅槃（所以稱為大般涅槃）。』
案：
【English Translation】 English version: 'If all sentient beings possess Buddha-nature (the potential to become a Buddha), then the Tathagata (the Thus Come One, an epithet of the Buddha) would enter Nirvana (the state of liberation) without Parinirvana (complete and final liberation).'
Commentary: Sengliang said, 'If Buddha-nature were pre-existent, then all beings should be the same and not different.'
'Good man, the Nirvana attained by all Buddhas, the World Honored Ones... the Great Parinirvana (the great and complete liberation) is called 'Good Existence'.'
Commentary: Sengliang said, 'Only the Buddha can attain it, so it is not pre-existent. If it is not pre-existent, then the two previous difficulties are resolved.' 'Called existence' refers to conditioned existence, which is not good. The three unconditioned things are called 'Good Existence'.
'If there were no Buddha in the world, there would still be the Two Vehicles (the Sravaka Vehicle and the Pratyekabuddha Vehicle, i.e., the Hinayana)... appearing in the world to reveal the Three Vehicles (the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle).'
Commentary: Sengliang said, 'Only the Buddha possesses Good Existence completely. What is attained by those who are not Buddhas is not Good Existence.' 'Only one Buddha' means that Good Existence is difficult to achieve and requires countless kalpas (eons) to accomplish. 'Revealing the Three Vehicles' means that the Three Vehicles are not ultimately real and are not ultimately complete from the beginning. Fa Yao said, 'This explains the meaning that the Two Vehicles do not attain Nirvana. If Nirvana is ultimate, the Bodhisattvas are close to it. In an age without a Buddha, no one can attain it, let alone the Two Vehicles?' To say that the Two Vehicles can attain it is not true. Sengzong said, 'Capacities vary in size, and views vary in breadth. If there are no beings with great minds in the world, one speaks of the constant fruit (eternal reward) to them, causing them to become Buddhas. It is not that there is no expedient means of saying that the Two Vehicles attain the Two Extinctions (Nirvana with remainder and Nirvana without remainder).' Because their aspirations are small, expedient means are used to guide them, allowing them to know the illusory fruit, which is not ultimate. How can one blame them for not having the same Nirvana as the Buddha? Furthermore, it is explained that if there were no principle of becoming a Buddha in the world, then it would not be possible for the Two Vehicles to attain the Two Nirvanas. Since the principle is not like this, it is known that the Two Vehicles are expediently established small fruits, how can they be the same as the Buddha? 'A Buddha appears only after countless kalpas' explains the previous sentence. It means that complete understanding is difficult to solidify, and the four inversions (perception, joy, self, and permanence) are easily produced. Without good roots to resonate with the Buddha, the Buddha cannot constantly manifest. Good opportunities are rare, so the Buddha appears in the world only after a long time. Turning away from teachings and losing opportunities often involves kalpas. How can one speak of the Great Vehicle? The teachings only use the Three Vehicles to gradually guide, so it is known that the small fruit is an expedient means and not real.
'Good man, as you say, Bodhisattvas and the Two Vehicles... therefore, it is called Great Parinirvana.'
Commentary:
僧亮曰。上已總答。更引昔說。別答前難。昔說伊字之譬。及解脫是色。而聲聞非色。已說三事善有之義也。
迦葉言如佛說者我今始知(至)亦有差別亦無差別。
案。僧亮曰。稱佛二。說而領解也。
迦葉言云何性差別(至)雜諸煩惱亦如是。
案。僧亮曰。上已說佛及二乘有異。未說人人各異。故重問也。聲聞如乳者。因有遠近。聲聞菩薩。于佛亦爾也。
迦葉復言拘尸那城(至)目楗連等速成佛道。
案。僧亮曰。上說聲聞凡夫因有近遠。而歡喜旃陀羅。在千佛數中。而不說聲聞。是則因近而更遠。何耶。
佛言善男子或有聲聞(至)以發速愿故與速記。
案。僧亮曰。行有內外。偏行者遲。遍行者速。而聲聞偏行外行也。所以然者。先有小心。須偏行以去之。凡夫不爾。是故速也。
複次善男子譬如商人(至)護正法者為授遠記。
案。僧亮曰。此下說凡夫。知聲聞志小。自輕已行。若與速記。必有深失。下合譬中。說其事也。商人譬佛。珠譬得記之行也。市賣者。譬授記之辭也。頗梨珠者。譬生死行也。
迦葉菩薩復白佛言(至)所得眷屬不可阻壞。
案。僧亮曰。次答云何諸菩薩。而得不壞眾也。因上聲聞護法莊嚴眷屬。
【現代漢語翻譯】 現代漢語譯本 僧亮說：『上面已經總體回答了，現在再引用以前的說法，分別回答之前的疑問。以前說的伊字的比喻，以及解脫是色（Rupa，物質），而聲聞（Śrāvaka，聲聞乘的修行者）不是色，已經說明了三事（善、有、之）具有意義。』
迦葉（Kāśyapa，佛陀的十大弟子之一）說：『如佛所說，我現在才明白（至）也有差別，也沒有差別。』
僧亮評論說：『稱「佛」兩次，是說領悟理解。』
迦葉說：『什麼是自性的差別（至）摻雜各種煩惱也是這樣。』
僧亮評論說：『上面已經說了佛和二乘（聲聞乘和緣覺乘）有不同，還沒有說人人各自不同，所以重新提問。聲聞像牛奶一樣，因為因緣有遠近。聲聞菩薩（Bodhisattva，追求覺悟的眾生），對於佛也是這樣。』
迦葉又說：『拘尸那城（Kuśinagara，佛陀涅槃之地）（至）目犍連（Maudgalyāyana，佛陀的十大弟子之一）等迅速成就佛道。』
僧亮評論說：『上面說聲聞凡夫的因緣有近有遠，而歡喜旃陀羅（Candalas，印度種姓制度下的賤民），在千佛的數目之中，卻不說聲聞，那麼就是因緣近反而更遠，為什麼呢？』
佛說：『善男子，或者有聲聞（至）因為發起迅速的願望，所以給予迅速的授記。』
僧亮評論說：『修行有內外之分，偏於一行的遲緩，普遍修行的迅速。而聲聞偏於外行。之所以這樣，是因為先有小心，需要偏行來去除它。凡夫不是這樣，所以迅速。』
『再次，善男子，譬如商人（至）對於守護正法的人，給予遙遠的授記。』
僧亮評論說：『下面說凡夫，知道聲聞志向小，自己輕視自己的行為。如果給予迅速的授記，必定有很深的過失。下面的比喻中，說明了這件事。商人比喻佛，珠子比喻得到授記的行為。市賣的人，比喻授記的言辭。頗梨珠，比喻生死輪迴的行。』
迦葉菩薩又稟告佛說：『（至）所得到的眷屬不可阻礙破壞。』
僧亮評論說：『接下來回答為什麼諸菩薩，能夠得到不壞的眷屬。因為上面聲聞守護佛法，莊嚴眷屬。』
【English Translation】 English version Saṃgharakṣaṇa said: 『The above has already answered in general. Now, quoting past sayings, I will answer the previous questions separately. The previous analogy of the 『Ī』 character, and the explanation that liberation is Rūpa (form, matter), while Śrāvakas (Disciples who attain enlightenment by hearing the teachings) are not Rūpa, have already explained the meaning of the three things (good, existence, and possession).』
Kāśyapa (One of the Buddha's ten great disciples) said: 『As the Buddha said, I now understand (to) there are differences and there are no differences.』
Saṃgharakṣaṇa commented: 『Calling 『Buddha』 twice means to understand and comprehend.』
Kāśyapa said: 『What is the difference in nature (to) mixing various afflictions is also like this.』
Saṃgharakṣaṇa commented: 『The above has already said that there are differences between the Buddha and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but it has not yet said that everyone is different. Therefore, I ask again. Śrāvakas are like milk because the causes and conditions are near and far. Śrāvaka Bodhisattvas (Beings who seek enlightenment), are also like this in relation to the Buddha.』
Kāśyapa further said: 『Kuśinagara (The place where the Buddha attained Parinirvana) (to) Maudgalyāyana (One of the Buddha's ten great disciples) and others quickly attain Buddhahood.』
Saṃgharakṣaṇa commented: 『The above said that the causes and conditions of Śrāvakas and ordinary people are near and far, and that the joyful Caṇḍāla (Outcastes in the Indian caste system) is among the thousand Buddhas, but it does not mention Śrāvakas. Then, the cause and condition is near but even further away. Why?』
The Buddha said: 『Good man, there are Śrāvakas (to) because they made a quick vow, they are given a quick prediction.』
Saṃgharakṣaṇa commented: 『Practice has inner and outer aspects. Those who practice partially are slow, and those who practice universally are fast. And Śrāvakas practice partially and outwardly. The reason for this is that they first have a small mind, which needs to be removed by partial practice. Ordinary people are not like this, so they are fast.』
『Furthermore, good man, it is like a merchant (to) those who protect the Dharma are given a distant prediction.』
Saṃgharakṣaṇa commented: 『The following speaks of ordinary people, knowing that Śrāvakas have small aspirations and despise their own actions. If they are given a quick prediction, there will be a deep loss. The following analogy explains this matter. The merchant is like the Buddha, and the pearl is like the action of receiving the prediction. The seller in the market is like the words of the prediction. The crystal pearl is like the cycle of birth and death.』
Kāśyapa Bodhisattva again said to the Buddha: 『(to) the family members obtained cannot be hindered or destroyed.』
Saṃgharakṣaṇa commented: 『Next, I will answer why the Bodhisattvas can obtain indestructible family members. Because the Śrāvakas above protect the Dharma and adorn their family members.』
眷屬是佛外果。即以外果勸進也。
迦葉菩薩復白佛言(至)以是義故名為肉眼。
案。僧亮曰。答云何為生盲。而作眼目導也。次以內果勸信。若不識常果。不知身是常因。對因不見。名生盲也。下不知手足等事。名為無眼者。常是未能見之者。是障外之事。名無眼者也。
複次善男子如來常為(至)以是義故名為父母。
案。僧亮曰。次答云何示多頭唯愿大仙說也。以說勸信。謂說者是佛。佛有大慈。是眾生父母之言。不可不信也。所以者何以下。一音所說。各各得解證慈也。
複次善男子如人生子(至)而為眾生嘆說妙法。
案。僧亮曰。次答云何說法者。增長如月初。初說無常。后則說常。似如欺人。不慈眾生。非父母義。明不正也。故以父母教嬰兒。為譬也。
大眾問品第十七
案。僧亮曰。事已究竟。佛欲涅槃。大眾請佛。以為品名。次答云何復示現究竟於涅槃也。下訖猗臥五事。是現涅槃義也。前後各一事。寄不食不病。證佛不滅而應滅。以顯涅槃是示現也。中間聞三事。示一切事訖也。知佛常住。明現在化訖也。說有餘無餘。未來教訖也。為文殊等受記。菩薩事訖也。五種究竟。故現滅也。法瑤曰。上增長如月初者。先明淺近無常之說也。此言其
【現代漢語翻譯】 現代漢語譯本：眷屬是佛陀的外在果報。這是用外在的果報來勸勉人們精進修行。
迦葉菩薩再次對佛說（直到）『因此緣故，稱為肉眼』。
按僧亮的說法：回答『什麼是生盲』，而作為眼目引導。其次是用內在的果報勸勉人們信受。如果不能認識常果，就不知道自身是常因。對於因不能看見，就稱為生盲。下面說不知道手足等事，稱為無眼的人。常是未能見到的人，這是障礙外在的事物，稱為無眼的人。
再次，善男子，如來常常爲了（直到）『因此緣故，稱為父母』。
按僧亮的說法：其次回答『如何示現多頭』，唯愿大仙解說。用解說來勸勉人們信受。所說的佛有大慈悲，是眾生的父母，這些話不可不信。為什麼呢？以下，用一種聲音說法，各自都能理解，這是慈悲的證明。
再次，善男子，如人生下孩子（直到）『而為眾生讚歎解說妙法』。
按僧亮的說法：其次回答『如何說法』，像初生的月亮一樣增長。開始說無常，後來則說常，好像欺騙人，對眾生沒有慈悲，不符合父母的意義，這是不正確的。所以用父母教導嬰兒來作比喻。
大眾問品第十七
按僧亮的說法：事情已經究竟，佛想要涅槃，大眾請佛住世，因此作為品名。其次回答『如何又示現究竟於涅槃』。下面直到倚臥五件事，是示現涅槃的意義。前後各一件事，寄託不吃飯不生病，證明佛不滅而應滅，以此顯示涅槃是示現。中間聽聞三件事，表示一切事情完畢。知道佛常住，表明現在教化完畢。說有餘涅槃和無餘涅槃，未來教化完畢。為文殊菩薩等授記，菩薩的事情完畢。五種究竟，所以示現滅度。法瑤說：上面說增長如月初，是先說明淺近的無常之說。
【English Translation】 English version: Retinue members are the external fruits of the Buddha. This is using external fruits to encourage diligent practice.
Kasyapa Bodhisattva further said to the Buddha (until) 'For this reason, it is called the fleshy eye'.
According to Sengliang: He answers 'What is being born blind,' and acts as a guide for the eyes. Next, he uses the internal fruit to encourage faith. If one cannot recognize the constant fruit, one does not know that one's own body is the constant cause. Not seeing the cause is called being born blind. Below, not knowing matters such as hands and feet is called being without eyes. 'Constant' refers to those who have not yet seen, which is an obstacle to external things, and is called being without eyes.
Furthermore, good man, the Tathagata always for (until) 'For this reason, it is called parents'.
According to Sengliang: Next, he answers 'How to show many heads,' and wishes the great immortal to explain. He uses explanation to encourage faith. What is said is that the Buddha has great compassion and is the parents of sentient beings, and these words cannot be disbelieved. Why? Below, using one voice to speak the Dharma, each can understand, which is proof of compassion.
Furthermore, good man, as a person gives birth to a child (until) 'And praises and explains the wonderful Dharma for sentient beings'.
According to Sengliang: Next, he answers 'How to speak the Dharma,' growing like the newly born moon. Initially, he speaks of impermanence, and later he speaks of permanence, as if deceiving people, without compassion for sentient beings, not in accordance with the meaning of parents, which is incorrect. Therefore, he uses the analogy of parents teaching infants.
Chapter Seventeen: The Assembly's Questions
According to Sengliang: The matter has been completed, and the Buddha wants to enter Nirvana. The assembly asks the Buddha to remain in the world, hence the chapter title. Next, he answers 'How to show ultimate Nirvana'. Below, up to the five matters of reclining, is the meaning of showing Nirvana. Each of the first and last matters entrusts not eating and not being sick, proving that the Buddha does not perish but should perish, thereby showing that Nirvana is a manifestation. Hearing three matters in the middle indicates that all matters are completed. Knowing that the Buddha constantly abides indicates that present teaching is completed. Speaking of Nirvana with remainder and Nirvana without remainder indicates that future teaching is completed. Bestowing predictions on Manjusri Bodhisattva and others indicates that the matters of Bodhisattvas are completed. The five kinds of completion are why he manifests extinction. Fa Yao said: The above saying of growing like the newly born moon is to first explain the shallow and near teaching of impermanence.
終極常樂教言示現者。明實不滅。顯常住之義也。僧宗曰。答第二十六問也。亦名隨喜品。下文大眾。聞佛說常。咸皆隨喜。又云。純陀成道。我亦隨喜也。偈前長行。末是答問也。偈中明不滅示現之義乃顯也。
爾時世尊從其面門(至)充滿具足持至佛前。
案。僧宗曰。意在催供也。寶亮曰。古佛道法。過中不餐。其時既至。不容發言。故放光以顯意也。智秀曰。此下長行中。有十事。此即第一。是經家述純陀蒙光。即知其事。起辦供也。
爾時有大威德天人(至)前至佛所奉其所施。
案。僧亮曰。光明重催。知供時必至。所以感而從也。智秀曰。第二事也。
爾時天人及諸眾生(至)聽諸比丘受此供養。
案。僧亮曰。佛已不受。不敢復請。故仰悕大悲。聽諸比丘受也。智秀曰。第三事也。
時諸比丘知是時故(至)如西方安樂國土。
案。智秀曰。第四經家述諸比丘。亦知時而起也。
爾時純陀住于佛前(至)最後具足檀波羅蜜。
案。智秀曰。第五重請佛住。
爾時一切菩薩摩訶薩(至)所設供具則為唐捐。
案。智秀曰。第慶純陀也。
爾時世尊欲令一切(至)自受純陀所奉設者。
案。僧亮曰。化佛不食。
【現代漢語翻譯】 現代漢語譯本： 終極常樂教言示現者，明示真實不滅，彰顯常住的意義。僧宗說，這是回答第二十六個問題，也稱為隨喜品。下文的大眾，聽聞佛陀宣說常住之理，都心生隨喜。又說，純陀（Cunda，人名，此處指供養佛陀的鐵匠）成就道業，我也隨喜。偈頌前的長行文字，最後是回答問題。偈頌中闡明不滅示現的意義，非常明顯。
當時，世尊從面門（至）充滿具足，持至佛前。
僧宗說，這是爲了催促供養。寶亮說，古代佛陀的道法，過了中午不吃飯。時間既然到了，不方便直接說，所以放光來顯明意思。智秀說，下面的長行文字中，有十件事，這是第一件，是經書作者敘述純陀蒙受佛光，就知道這件事，開始準備供養。
當時，有大威德的天人（至）來到佛所，奉上所施之物。
僧亮說，光明再次催促，知道供養的時間必定到了，所以天人被感應而前來。智秀說，這是第二件事。
當時，天人及諸眾生（至）聽諸比丘接受這次供養。
僧亮說，佛陀已經不受供養，不敢再次請求，所以仰望佛陀的大悲心，請求讓眾比丘接受供養。智秀說，這是第三件事。
當時，諸比丘知道是時候了（至）如同西方安樂國土（指極樂世界）。
智秀說，第四件事是經書作者敘述諸比丘，也知道時間到了而起身。
當時，純陀住在佛前（至）最後具足檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。
智秀說，第五件事是再次請求佛陀住世。
當時，一切菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）（至）所設的供具就會白白浪費。
智秀說，這是慶賀純陀。
當時，世尊想要讓一切（至）親自接受純陀所奉獻的供養。
僧亮說，化身佛不食用食物。
【English Translation】 English version: The ultimate teaching of constant joy manifests, illuminating the reality of non-extinction and revealing the meaning of permanence. Sangzong said that this answers the twenty-sixth question and is also called the 'Chapter of Rejoicing'. The assembly below, hearing the Buddha speak of permanence, all rejoiced. It is also said that when Cunda (name of a person, here referring to the blacksmith who offered food to the Buddha) attained enlightenment, I also rejoiced. The prose before the verses at the end answers the question. The verses clarify the meaning of non-extinction and manifestation, which is very clear.
At that time, the World-Honored One, from his face (to) fully complete, held it to the Buddha.
Sangzong said that this was to urge the offering. Baoliang said that the ancient Buddha's Dharma does not allow eating after noon. Since the time had arrived, it was inconvenient to speak directly, so he emitted light to show his intention. Zhixiu said that in the prose below, there are ten things. This is the first, which is the scripture writer narrating that Cunda received the Buddha's light and knew about this matter, and began to prepare the offering.
At that time, a powerful Deva (celestial being) (to) came to the Buddha's place and offered what was given.
Sangliang said that the light urged again, knowing that the time for offering must have arrived, so the Deva was moved and came. Zhixiu said that this is the second thing.
At that time, the Devas and all beings (to) listen to the Bhikkhus (monks) receive this offering.
Sangliang said that the Buddha had already refused the offering, so they did not dare to ask again, so they looked up to the Buddha's great compassion and asked to allow the Bhikkhus to receive the offering. Zhixiu said that this is the third thing.
At that time, the Bhikkhus knew that it was time (to) like the Western Land of Bliss (referring to the Pure Land).
Zhixiu said that the fourth thing is the scripture writer narrating that the Bhikkhus also knew that the time had arrived and got up.
At that time, Cunda stayed in front of the Buddha (to) finally fully accomplished Dāna-pāramitā (Perfection of Giving).
Zhixiu said that the fifth thing is to request the Buddha to stay in the world again.
At that time, all the Bodhisattva-mahāsattvas (Great Bodhisattvas) (to) the offerings made would be in vain.
Zhixiu said that this is to celebrate Cunda.
At that time, the World-Honored One wanted to let everyone (to) personally receive the offerings made by Cunda.
Sangliang said that the manifested Buddha does not eat food.
表釋迦亦然。以顯不滅而現滅也。自受純陀所設者。為應見者。有此說耳。非定爾也。僧宗曰。法身無像。應化何殊。自受純陀者。示請主有人。顯彼無宿願之異耳。智秀曰。第七事也。
爾時純陀所持粳糧(至)一切大眾亦復如是。
案。智秀曰。第八事。敘純陀與大眾愿遂。一切歡喜也。
爾時大眾承佛聖旨(至)所食之物亦無差別。
案。智秀曰。第九事。敘大眾承佛旨。故能有涅槃之念。
是時天人阿修羅等(至)無上調御盲無眼目。
案。智秀曰。第十事。向敘懷念。今述發言也。
爾時世尊為欲安慰(至)此則是諸佛最上之誓願。
案。僧宗曰。此中說十三偈。無指的文也。正應各除前後四偈。取中央偈也。大意。明佛法身圓極。應而不滅也。前四偈。一往慰喻。后四偈。令其安心有在。不應愁惱。即是答上示現究竟涅槃義也。上言示現。明如來久已成佛。入伊字圓德涅槃。說此妙義。令大眾開解即示現。又一義。既妙本不滅。是則應跡。無時不化。但一應不現。亦言滅也。寶亮曰。唱有十三偈。誓唯十二。不知所以而然也。或是偈之零落。不爾者。十三字誤。應為十二也。智秀曰。偈中分為四階。第一有一行半。明久能現入涅槃。其實長存也。第二
【現代漢語翻譯】 現代漢語譯本： 表釋迦（Śākyamuni，佛教創始人）也是如此。爲了顯示不滅而示現滅度。至於接受純陀（Cunda，一位鐵匠）供養這件事，是爲了應合那些想要看見佛陀的人，才有了這樣的說法。並非一定是這樣。僧宗說，法身沒有形象，應化之身又有什麼區別呢？說接受純陀的供養，是爲了顯示請法的施主有人，表明他們沒有宿世的差異。智秀說，這是第七件事。
當時純陀所持的粳米（Oryza sativa，一種稻米）……一切大眾也是這樣。
智秀說，這是第八件事。敘述純陀與大眾的願望得以實現，一切都歡喜。
當時大眾承受佛陀的聖旨……所食之物也沒有差別。
智秀說，這是第九件事。敘述大眾承受佛陀的旨意，所以能夠有涅槃（Nirvana，佛教術語，指解脫）的念頭。
這時天人、阿修羅（Asura，一種神道生物）等……無上的調御者盲無眼目。
智秀說，這是第十件事。前面敘述懷念，現在陳述發言。
當時世尊爲了安慰……這則是諸佛最上的誓願。
僧宗說，這裡面說了十三首偈頌，沒有明確的指明。應該各自去除前後四首偈頌，取中間的偈頌。大意是，說明佛陀的法身圓滿至極，應化而不滅。前面的四首偈頌，是用來安慰的。後面的四首偈頌，是爲了讓他們安心，不要愁惱。這就是回答上面所示現究竟涅槃的意義。上面說示現，表明如來（Tathagata，佛的稱號）早就已經成佛，進入伊字圓德涅槃。說這個妙義，讓大眾開解就是示現。還有一種意義，既然妙本不滅，那麼應跡就沒有不化的時候。只是一應不現，也說是滅。寶亮說，唱誦有十三首偈頌，誓願只有十二首，不知道是什麼原因。或許是偈頌的零落，不然就是十三字是錯誤的，應該是十二。智秀說，偈頌中分為四個階段。第一階段有一行半，說明很久就能示現進入涅槃，其實是長存的。第二……
【English Translation】 English version: Śākyamuni (the founder of Buddhism) is also like this. It is to show extinction while not being extinguished. As for accepting the offering set up by Cunda (a blacksmith), it is to respond to those who want to see the Buddha, hence this saying. It is not necessarily so. Saṃghasraya said, 'The Dharmakaya (Dharma Body) has no form, so what is the difference in the manifested body? Saying that he received Cunda's offering is to show that there is someone who requested the Dharma, showing that they have no difference in past vows.' Zhixiu said, 'This is the seventh matter.'
At that time, the japonica rice (Oryza sativa) held by Cunda... all the great assembly were also like this.
Zhixiu said, 'This is the eighth matter. Narrating that Cunda and the great assembly's wishes were fulfilled, and everyone was delighted.'
At that time, the great assembly received the Buddha's holy decree... and there was no difference in the food they ate.
Zhixiu said, 'This is the ninth matter. Narrating that the great assembly received the Buddha's decree, so they were able to have the thought of Nirvana (liberation).'
At this time, the devas (gods), asuras (a type of deity), etc.... the unsurpassed tamer is blind and without eyes.
Zhixiu said, 'This is the tenth matter. The previous narrates remembrance, and now states speech.'
At that time, the World Honored One, in order to comfort... this is the supreme vow of all Buddhas.
Saṃghasraya said, 'There are thirteen gathas (verses) mentioned here, without specific indication. One should remove the first and last four gathas respectively, and take the central gathas. The general idea is to clarify that the Buddha's Dharmakaya is perfectly complete, responding without extinction. The first four gathas are for consolation. The last four gathas are to reassure them and not to worry. This is answering the meaning of showing ultimate Nirvana above. The above says 'showing', indicating that the Tathagata (title of a Buddha) has long since become a Buddha, entering the 'I' character perfect virtue Nirvana. Explaining this wonderful meaning to enlighten the great assembly is 'showing'. Another meaning is that since the wonderful essence is not extinguished, then the manifested traces are always transforming. Only when a response does not appear, it is also said to be extinguished.' Baoliang said, 'There are thirteen gathas chanted, but only twelve vows. I don't know why. Perhaps the gathas are scattered, or the thirteen characters are wrong, and should be twelve.' Zhixiu said, 'The gathas are divided into four stages. The first stage has one and a half lines, clarifying that one can show entering Nirvana for a long time, but in reality, it is long-lasting. The second...'
次有一行。明得涅槃。故久無飢渴之苦也。第三次有十四行半。廣舉諸譬。明今非實滅。示現滅也。即此十四行中。復有三意。前一行半勸也。中十二行。正顯偈旨也。最後一行。結勸意也。第四有四行。舉三寶長存。明涅槃相也。有三意。初兩行勸。次一行舉三寶。勸求常果也。后一行舉諸佛誓願。結成所以勸意也。
若有比丘比丘尼(至)觀了三寶常者是栴陀羅。
案。曇纖曰。次答問云何勇進者。示人天魔道也。明若能隨佛發前誓願。是即天道。不解一體三寶。常樂我凈。是名魔道。栴陀羅者。即是殺者。魔之異辭也。
若有能知三寶常住(至)無有嬈害能留難者。
案。智秀曰。次答云何知法性。而受於法樂也。明三寶是真法性。有能知者。則永受安樂也。
爾時人天大眾阿修羅等(至)鼓天伎樂以供養佛。
案。僧亮曰。以此答云何知法性。受於法樂也。時會知佛常住。是知法性受安樂也。謂現在化道已訖。應現滅也。
爾時佛告迦葉菩薩言(至)皆知如來是常住法。
案。僧亮曰。欲令人說異見。顯如來密力。皆是知法性受樂之事也。有兩翻。此第一先問迦葉也。寶亮曰。就迦葉答中五事。第一見諸佛甚多。第二見所坐甚小。而能容也。第三見大眾各
【現代漢語翻譯】 現代漢語譯本：接下來有一行，闡明了證悟涅槃（Nirvana，滅度，解脫）的道理，因此長久沒有飢渴的痛苦。第三部分有十四行半，廣泛地引用各種譬喻，說明現在所說的『滅』並非真正的滅，而是示現的滅。這十四行中，又包含三重含義：前一行半是勸勉，中間十二行是正式闡明偈頌的主旨，最後一行是總結勸勉之意。第四部分有四行，舉出佛、法、僧三寶（Three Jewels）長存不滅，來說明涅槃的真面目，其中包含三重含義：最初兩行是勸勉，接下來一行舉出三寶，勸人尋求常樂我凈的果報，最後一行舉出諸佛的誓願，總結並完成勸勉之意。 『若有比丘、比丘尼（乃至）觀了三寶常者，是旃陀羅（Candala，賤民，屠夫）。』 根據曇纖的說法，接下來回答『如何勇猛精進』的問題，揭示了人天魔道。說明如果能夠隨順佛陀先前所發的誓願，這就是天道；不理解一體三寶的常樂我凈，就叫做魔道。旃陀羅，就是殺戮者，是魔的另一種稱呼。 『若有能知三寶常住（乃至）無有嬈害能留難者。』 根據智秀的說法，接下來回答『如何知曉法性，而享受法樂』的問題。說明三寶是真正的法性，有能夠知曉的人，就能永遠享受安樂。 『爾時人天大眾、阿修羅（Asura，非天）等（乃至）鼓天伎樂以供養佛。』 根據僧亮的說法，這是用以回答『如何知曉法性，享受法樂』的問題。當時法會上的人們知曉佛陀常住，這就是知曉法性，享受安樂。意思是說，現在的教化已經完畢，應該示現滅度了。 『爾時佛告迦葉（Kasyapa，飲光）菩薩言（乃至）皆知如來是常住法。』 根據僧亮的說法，這是爲了讓人說出不同的見解，從而彰顯如來的秘密力量，都是知曉法性，享受法樂的事情。這裡有兩段，這是第一段，先問迦葉。寶亮說，在迦葉的回答中包含五件事：第一，見到諸佛非常多；第二，見到所坐的座位非常小，卻能夠容納一切；第三，見到大眾各自……
【English Translation】 English version: Next, there is one line that clarifies the principle of realizing Nirvana (extinction, liberation), therefore, there is no suffering of hunger and thirst for a long time. The third part has fourteen and a half lines, extensively citing various metaphors to explain that the 『extinction』 mentioned now is not a true extinction, but a manifested extinction. These fourteen lines contain three meanings: the first one and a half lines are exhortation, the middle twelve lines formally explain the main idea of the verse, and the last line is a summary of the exhortation. The fourth part has four lines, citing the permanence of the Three Jewels (Buddha, Dharma, Sangha) to explain the true nature of Nirvana, which contains three meanings: the first two lines are exhortation, the next line cites the Three Jewels, exhorting people to seek the reward of permanence, bliss, self, and purity, and the last line cites the vows of all Buddhas, summarizing and completing the meaning of exhortation. 『If there are Bhikshus, Bhikshunis (up to) those who contemplate the permanence of the Three Jewels, they are Candalas (outcasts, executioners).』 According to Tanqian, the following answers the question of 『how to advance bravely and vigorously,』 revealing the paths of humans, gods, and demons. It explains that if one can follow the vows previously made by the Buddha, this is the path of gods; not understanding the permanence, bliss, self, and purity of the unified Three Jewels is called the path of demons. Candala is the killer, another name for demons. 『If there are those who can know the permanence of the Three Jewels (up to) there will be no harassment or obstruction.』 According to Zhixiu, the following answers the question of 『how to know the Dharma-nature and enjoy the Dharma-bliss.』 It explains that the Three Jewels are the true Dharma-nature, and those who can know it can enjoy eternal peace and happiness. 『At that time, the assembly of humans, gods, Asuras (demi-gods), etc. (up to) played heavenly music to make offerings to the Buddha.』 According to Sengliang, this is used to answer the question of 『how to know the Dharma-nature and enjoy the Dharma-bliss.』 At that time, the people in the assembly knew that the Buddha is permanent, which is knowing the Dharma-nature and enjoying peace and happiness. It means that the current teaching has been completed and should manifest extinction. 『At that time, the Buddha said to Kasyapa (one of the Buddha's chief disciples) Bodhisattva (up to) all know that the Tathagata (another name for the Buddha) is the permanent Dharma.』 According to Sengliang, this is to make people express different opinions, so as to highlight the secret power of the Tathagata, all of which are matters of knowing the Dharma-nature and enjoying Dharma-bliss. There are two sections here, this is the first section, first asking Kasyapa. Baoliang said that Kasyapa's answer contains five things: first, seeing many Buddhas; second, seeing that the seat is very small, but can accommodate everything; third, seeing that the assembly each...
隨佛說十三偈。第四見大眾各心念言。唯我獨得供養釋迦。第五見純陀之供。雖復鮮少。而足大眾也。
爾時世尊告純陀言(至)摩訶薩等之所圍繞。
案。寶亮曰。純陀自見一事。並前合為六事也。此明現在事畢。從得道已來。所化可利益。有緣得益者。訖於此矣。
佛告純陀汝先所見(至)菩薩所行具足成辦。
案。寶亮曰。上已廣略兩重明常。復答二十餘問竟。乃結果云。純陀住十住地。所作成辦。當知理教可徴也。何應指說陀羅尼咒。而頓有六萬四千人。得無生忍者。故知。昔教定是方便。今教定是真實。若昔純不數。以方便唱云。有人得道者。則下愚入道之心不勤。
迦葉菩薩白佛言世尊(至)說是大乘大涅槃經。
案。僧亮曰。追答第二十七問。明未來事訖。為開邪正兩門。十惡為魔道。十善為天道。使改惡行善。故言未來事訖也。
大般涅槃經集解卷第二十四 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十五
釋有餘無餘偈義 論施闡提無福義
大眾問品之第二
世尊一切契經說有餘義(至)亦有餘義亦無餘義。
案。僧亮曰。昔說契經。具二種。如法華中。說一解脫。是無餘
【現代漢語翻譯】 現代漢語譯本：隨佛所說的十三首偈頌。第四，（阿難）看見大眾各自心中想著：只有我獨自得到釋迦（Śākyamuni，佛陀的稱號）的供養。第五，（阿難）看見純陀（Cunda，人名）的供養，雖然非常少，但足夠供給大眾。
當時，世尊告訴純陀說：（一直到）被摩訶薩（Mahāsattva，大菩薩）等所圍繞。
按：寶亮（Bao Liang，人名）說，純陀自己看見一件事，加上前面的合為六件事。這說明現在的事情完畢。從（佛陀）得道以來，所教化可以利益、有緣得到利益的人，到此為止了。
佛告訴純陀，你先前所見（一直到）菩薩（Bodhisattva）所行持的都具足圓滿。
按：寶亮說，上面已經從廣和略兩個方面說明了常，又回答了二十多個問題完畢，於是總結說，純陀住在十住地（Dasabhūmika，菩薩十地），所作的事情都圓滿成就。應當知道（佛陀所說的）道理和教義是可以驗證的。為什麼（佛陀）應指說陀羅尼（Dhāraṇī，總持）咒，而立刻有六萬四千人得到無生忍（anutpattika-dharma-kṣānti，不生法忍）呢？所以知道，以前的教法一定是方便之說，現在的教法一定是真實之說。如果以前（佛陀）不計數，用方便之說唱言，有人得道，那麼下等愚笨的人入道之心就不會勤奮。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說，世尊（一直到）說是大乘（Mahāyāna）大涅槃經（Mahāparinirvāṇa Sūtra）。
按：僧亮（Seng Liang，人名）說，追溯回答第二十七個問題，說明未來的事情完畢。爲了開啟邪正兩扇門，十惡（dasa akusala，十種惡業）是魔道，十善（dasa kuśala，十種善業）是天道，使人改惡行善，所以說未來的事情完畢了。
大般涅槃經集解卷第二十四 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十五
釋有餘無餘偈義 論施闡提無福義
大眾問品之第二
世尊，一切契經（Sūtra）說有餘義（一直到）亦有餘義亦無餘義。
按：僧亮說，以前所說的契經，具有兩種。如《法華經》中，說一種解脫，是無餘。
【English Translation】 English version: The thirteen verses spoken by the Buddha. Fourth, (Ānanda) saw that the assembly each thought in their hearts: 'Only I alone receive the offerings of Śākyamuni (the title of the Buddha).' Fifth, (Ānanda) saw that Cunda's (a person's name) offering, although very little, was sufficient for the assembly.
At that time, the World-Honored One told Cunda: (up to) being surrounded by Mahāsattvas (Great Bodhisattvas) and others.
Note: Bao Liang said, Cunda himself saw one thing, adding to the previous ones, making it six things. This explains that the present matters are completed. From the time (the Buddha) attained enlightenment, those who can be benefited and those who are destined to receive benefit, end here.
The Buddha told Cunda, what you saw earlier (up to) the practices of the Bodhisattva (Enlightenment Being) are fully accomplished.
Note: Bao Liang said, the above has already explained permanence from both broad and concise perspectives, and after answering more than twenty questions, it concludes by saying that Cunda dwells in the Tenth Stage (Dasabhūmika, the ten stages of a Bodhisattva), and the things he has done are all perfectly accomplished. It should be known that the principles and teachings (spoken by the Buddha) can be verified. Why is it that (the Buddha) should point to and speak the Dhāraṇī (a type of mantra) mantra, and immediately sixty-four thousand people attain Anutpattika-dharma-kṣānti (the patience with the non-arising of phenomena)? Therefore, it is known that the previous teachings must have been expedient teachings, and the present teachings must be true teachings. If the Buddha did not count in the past, using expedient teachings to proclaim that someone had attained enlightenment, then the minds of the lower and foolish people to enter the path would not be diligent.
Kāśyapa Bodhisattva said to the Buddha, World-Honored One (up to) speaking the Mahāyāna (Great Vehicle) Mahāparinirvāṇa Sūtra (Great Extinction Sutra).
Note: Seng Liang said, tracing back to answer the twenty-seventh question, explaining that future matters are completed. In order to open the two doors of evil and righteousness, the ten non-virtues (dasa akusala, ten non-virtuous actions) are the path of demons, and the ten virtues (dasa kuśala, ten virtuous actions) are the path of gods, causing people to change from evil to good, so it is said that future matters are completed.
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 24 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 25
Explaining the Meaning of the Verses on 'With Remainder' and 'Without Remainder' Discussing the Meaning of 'No Merit in Giving to Icchantikas'
Chapter Two on the Questions of the Assembly
World-Honored One, all Sūtras (scriptures) speak of the meaning of 'with remainder' (up to) also 'with remainder' and also 'without remainder'.
Note: Seng Liang said, the Sūtras spoken in the past have two kinds. For example, in the Lotus Sūtra, speaking of one liberation is 'without remainder'.
也。復倍上數。是有餘也。其餘皆爾。法瑤曰。謗法犯重五逆罪等。初無改悔。護法之心。必斷善根。向一闡提。此謂亦魔道也。若能常懷慚愧。起護正法之心。以此因緣。戒還如初。謂亦天道也。從此竟棄捨破戒。如除稊稗。答此問也。智秀曰。此下訖第四八戒齋法。正答第十問。云何為眾生。廣說于秘密也。而先訖除棄破戒。如除稊稗。答第十六問云何諸菩薩遠離一切病也。所以爾者。向辨難施有餘。仍顯離病之法也。破戒之罪。能壞身心。謂之為病。經力能滅。故致此問也。
純陀白佛言世尊如佛所說(至)餘一切施皆可讚嘆。
案。僧亮曰。闡提者。無信等善根。名為闡提。殺之則無從地之罪。施之亦無從地之福。故除之也。
純陀問言云何名為(至)一闡提者其義云何。
案。僧亮曰。問已成闡提未成闡提之間也。純陀意謂。雖未成闡提。此既重惡業人。雖有微善。要與無善根同。是以重問也。
佛告純陀若有比丘(至)亦名趣向一闡提道。
案。僧亮曰。成其問也。說四種惡人。永無改悔。趣向闡提也。
若復說言無佛法眾(至)施其餘者一切讚歎。
案。僧亮曰。謂法相無邊。不可一人知盡無佛法眾。雖有因果。亦向闡提也。
爾時純陀復白
【現代漢語翻譯】 現代漢語譯本 也。重複增加上面的數字，這就是有剩餘的情況。其餘情況都與此類似。法瑤說：『誹謗佛法，犯下五逆重罪等，起初沒有悔改，也沒有守護佛法的心，必定斷絕善根，趨向一闡提（Icchantika，斷善根者）。』這也可稱為魔道。如果能常懷慚愧，生起守護正法的心，以此因緣，戒律還能恢復如初，也可稱為天道。從此徹底拋棄破戒行為，如同除去田里的稗草。這是回答這個問題。智秀說：『從這裡到第四十八戒齋法，正式回答第十個問題，即如何為眾生廣說秘密。』而先結束于除去破戒行為，如同除去稗草，回答第十六個問題，即諸菩薩如何遠離一切疾病。之所以這樣，是因為前面辨析了佈施有剩餘的情況，仍然顯示了遠離疾病的方法。破戒的罪過，能破壞身心，稱之為疾病，佛經的力量能夠滅除，所以提出這個問題。
純陀（Cunda）稟告佛陀說：『世尊，如佛所說（直到）其餘一切佈施都值得讚歎。』
案：僧亮說：『一闡提（Icchantika）就是沒有信心等善根的人，稱為一闡提。殺了他，沒有從地獄而來的罪過；佈施給他，也沒有從地獄而來的福報，所以要除去。』
純陀（Cunda）問道：『如何稱為（直到）一闡提（Icchantika），其含義是什麼？』
案：僧亮說：『問的是已經成為一闡提和未成為一闡提之間的情況。純陀（Cunda）的意思是，即使未成為一闡提，此人既然是作重惡業的人，即使有微小的善，也要與沒有善根的人相同，因此再次提問。』
佛陀告訴純陀（Cunda）：『如果有比丘（直到）也叫做趣向一闡提（Icchantika）之道。』
案：僧亮說：『成就他的提問。說四種惡人，永遠沒有悔改，趨向一闡提（Icchantika）。』
『如果又說沒有佛法僧（直到）佈施給其餘的人，一切都值得讚歎。』
案：僧亮說：『意思是佛法之相無邊無際，不可能一個人完全知曉，沒有佛法僧，即使有因果，也趨向一闡提（Icchantika）。』
當時，純陀（Cunda）再次稟告
【English Translation】 English version Also, repeatedly increase the above number. This is the case of having a surplus. All other cases are similar to this. Fa Yao said: 'Slandering the Dharma, committing the grave offenses of the five rebellious acts, etc., initially without repentance and without a mind to protect the Dharma, will surely cut off roots of goodness and head towards Icchantika (those who have severed their roots of goodness).' This can also be called the path of demons. If one can always have shame and remorse, and generate a mind to protect the true Dharma, with this cause and condition, the precepts can be restored to their original state, and it can also be called the path of gods. From then on, completely abandon breaking the precepts, like removing weeds from the field. This is answering this question. Zhi Xiu said: 'From here to the forty-eighth precept of the fasting practice, it formally answers the tenth question, which is how to widely explain the secrets to sentient beings.' And it first ends with removing the breaking of precepts, like removing weeds, answering the sixteenth question, which is how all Bodhisattvas are free from all diseases. The reason for this is that the previous analysis of giving with surplus still reveals the method of being free from disease. The sin of breaking precepts can destroy the body and mind, which is called disease, and the power of the scriptures can eliminate it, so this question is raised.
Cunda (Cunda) reported to the Buddha: 'World Honored One, as the Buddha said (until) all other giving is worthy of praise.'
Note: Seng Liang said: 'Icchantika (Icchantika) refers to those who lack faith and other roots of goodness, and are called Icchantika. Killing them does not incur the sin from hell; giving to them does not bring blessings from hell, so they should be removed.'
Cunda (Cunda) asked: 'What is called (until) Icchantika (Icchantika), and what is its meaning?'
Note: Seng Liang said: 'The question is about the situation between already becoming an Icchantika and not yet becoming an Icchantika. Cunda's (Cunda) meaning is that even if one has not become an Icchantika, since this person is one who commits grave evil deeds, even if there is a slight amount of good, it should be the same as having no roots of goodness, so he asks again.'
The Buddha told Cunda (Cunda): 'If there are Bhikshus (until) it is also called the path towards Icchantika (Icchantika).'
Note: Seng Liang said: 'Accomplishing his question. He speaks of four kinds of evil people who never repent and head towards Icchantika (Icchantika).'
'If one also says there is no Buddha, Dharma, Sangha (until) giving to others, all is worthy of praise.'
Note: Seng Liang said: 'It means that the aspects of the Dharma are boundless and limitless, and it is impossible for one person to fully know them. Without the Buddha, Dharma, and Sangha, even if there is cause and effect, it also heads towards Icchantika (Icchantika).'
At that time, Cunda (Cunda) again reported
佛言(至)如是等人名為破戒。
案。僧亮曰。三逆謗法。不必有戒。其言破戒。此義云何。若犯四重。至名為破戒者。明比丘害親謗法。其罪則重於在家。今云何但說破戒也。
純陀復問如是破戒(至)我說是人不為破戒。
案。僧亮曰。舉二因緣。一生重悔。二勤護法。具此二善。不障解脫。名不破戒。
何以故善男子譬如日出(至)有施是者福不足言。
案。僧亮曰。上雖說受學大乘。未明能救重罪。是涅槃經也。
又善男子犯重罪者(至)施是人者得勝果報。
案。僧亮曰。法有深淺。作罪之心。有輕有重。重心作罪。輕心不能滅也。乃廣說其相也。
善男子譬如女人懷妊垂產(至)有如是等無量果報。
案。僧亮曰。譬重心護法。法由人弘。弘法在行。謂戒定智慧。次第相生。今日慧解。藉戒定為因。因譬女也。今解譬子。昔日戒定甚凈。必生勝慧。譬垂產。遇值惡緣。而犯重禁。譬國亂也。舍凈之穢。譬之他土。以本因力。聞涅槃經。譬天廟也。信常樂凈。以譬生子。又聞經說護法功德。能除犯重。譬聞舊邦安隱豐樂。勤加護法。譬攜持其子也。欲令本戒清凈。譬還本土也。末法耶惑。執偏教者。不受常說。譬水暴急不得度也。遂執常解。沒命
【現代漢語翻譯】 現代漢語譯本 佛說：像這樣的人就叫做破戒。
案：僧亮說，犯三逆罪（殺父、殺母、殺阿羅漢）和誹謗佛法的人，不一定受過戒。這裡說『破戒』，是什麼意思呢？如果說犯了四重戒（殺、盜、淫、妄）才叫做破戒，那麼，比丘（出家男眾）殺害親人、誹謗佛法，他的罪過就比在家眾更重。現在為什麼只說破戒呢？
純陀（人名）又問：像這樣破戒的人……我說這個人不算是破戒。
案：僧亮說，舉出兩種因緣：一是真心懺悔以往的重罪，二是勤奮守護佛法。具備這兩種善行，就不會障礙解脫，可以稱作不破戒。
什麼緣故呢？善男子，譬如太陽出來……供養這樣的人，所得到的福報是無法用言語來形容的。
案：僧亮說，上面雖然說了受持學習大乘佛法，但還沒有明確說明能夠救贖重罪。這是《涅槃經》所要闡述的。
又，善男子，犯了重罪的人……供養這樣的人，能夠得到殊勝的果報。
案：僧亮說，佛法有深淺之分，作惡的心也有輕重之別。以重大的心犯下的罪過，是無法用輕微的心來消除的。下面將詳細說明其中的道理。
善男子，譬如女人懷了孕，快要生產了……會有像這樣等等無量的果報。
案：僧亮說，這比喻以重大的心來護持佛法。佛法是由人來弘揚的，弘揚佛法在於實踐，也就是戒、定、慧。戒、定、慧是次第相生的。今天的智慧解脫，是憑藉戒和定作為基礎。這個基礎就像女人。今天的解脫就像孩子。昔日的戒和定非常清凈，必定會產生殊勝的智慧，就像快要生產一樣。如果遇到惡劣的因緣，而犯了重大的禁戒，就像國家發生動亂一樣。捨棄清凈而追求污穢，就像到了別的國家一樣。憑藉著原本的善因之力，聽聞到《涅槃經》，就像到了天上的廟宇一樣。相信常、樂、我、凈，就像生了孩子一樣。又聽到經中說護持佛法的功德，能夠消除所犯的重罪，就像聽到舊的國家安穩豐樂一樣。勤奮地護持佛法，就像攜帶保護自己的孩子一樣。想要使原本的戒律清凈，就像回到自己的國家一樣。末法時期，邪知邪見迷惑眾生，執著于片面的教義，不接受常說的道理，就像水流湍急無法渡過一樣。於是執著于固有的理解，最終喪命。
【English Translation】 English version The Buddha said: 'Such people are called breakers of precepts (破戒, pò jiè).'
Note: Monk Liang said, 'Those who commit the three rebellious acts (三逆, sān nì) [parricide, matricide, and killing an Arhat (阿羅漢, Ā luó hàn)] and slander the Dharma (法, fǎ) do not necessarily have precepts. What does it mean to say 'breakers of precepts' here? If it means that those who commit the four grave offenses (四重, sì chóng) [killing, stealing, sexual misconduct, and lying] are called breakers of precepts, then the sin of a Bhiksu (比丘, bǐ qiū) [ordained male monastic] who kills relatives and slanders the Dharma is heavier than that of a layperson. Why only mention breaking precepts here?'
Chunda (純陀, Chún tuó) further asked: 'Such breakers of precepts... I say that such people are not breakers of precepts.'
Note: Monk Liang said, 'Two causes are mentioned: first, deeply repenting past grave offenses; second, diligently protecting the Dharma. Possessing these two good qualities does not obstruct liberation and can be called not breaking precepts.'
'Why is that? Good man, it is like the sun rising... The merit of giving to such people is beyond words.'
Note: Monk Liang said, 'Although the above mentioned receiving and studying the Mahayana (大乘, Dà chéng) Dharma, it has not clearly stated that it can redeem grave offenses. This is what the Nirvana Sutra (涅槃經, Niè pán jīng) aims to explain.'
'Furthermore, good man, those who commit grave offenses... Giving to such people yields superior rewards.'
Note: Monk Liang said, 'The Dharma has depths, and the mind that commits offenses has lightness and heaviness. Offenses committed with a heavy mind cannot be extinguished by a light mind. The following will explain the details.'
'Good man, it is like a woman who is pregnant and about to give birth... There will be such immeasurable rewards.'
Note: Monk Liang said, 'This is a metaphor for protecting the Dharma with a heavy mind. The Dharma is propagated by people, and propagating the Dharma lies in practice, which is precepts (戒, jiè), concentration (定, dìng), and wisdom (慧, huì). Precepts, concentration, and wisdom arise in sequence. Today's wisdom and liberation rely on precepts and concentration as the foundation. This foundation is like a woman. Today's liberation is like a child. The precepts and concentration of the past were very pure, and they will surely produce superior wisdom, just like being about to give birth. If one encounters adverse conditions and violates grave precepts, it is like a country in turmoil. Abandoning purity and pursuing defilement is like going to another country. Relying on the power of the original good causes, hearing the Nirvana Sutra is like going to a heavenly temple. Believing in permanence, bliss, self, and purity is like giving birth to a child. Furthermore, hearing the sutra say that the merit of protecting the Dharma can eliminate grave offenses is like hearing that the old country is peaceful and prosperous. Diligently protecting the Dharma is like carrying and protecting one's child. Wanting to purify the original precepts is like returning to one's own country. In the Dharma-ending Age (末法, Mò fǎ), heretical views delude sentient beings, clinging to partial teachings and not accepting the commonly spoken truths, it is like the rapid flow of water that cannot be crossed. Thus, clinging to fixed understandings ultimately leads to death.'
不捨。譬命終也。雖有破戒本惡。以護法之功。起登大道。為天中也。法瑤曰。為改悔護法者。設譬也。明昔善已有今解之萌。譬懷妊也。天廟者。講法之處也。聞法改悔。生護法之心。譬生一子也。
純陀復言世尊若一闡提(至)一切所施非無差別。
案。僧亮曰。庵羅果者。果能生果。譬善能生善也。種果之法。破核除肉則難生。全核因肉則易生。而犯重罪之人。以譬食果肉也。吐核置地者。核生雖難。猶自可為果種。明雖犯重罪。而猶有微善。可作善種也。破而嘗之者。以貪甜故。滅果種也。譬愚癡重故。斷徴善根也。心生悔恨以下。明果種已斷。雖欲將護。果不可生。譬善斷不悔。安得生哉。不名闡提者。以不悔故。名闡提耳。非以悔故。名闡提也。法瑤曰。此譬不改悔一闡提之徒。初受戒為食果。破戒為吐核也。
純陀復言何故如來(至)捨棄破戒如除稊稗。
案。僧亮曰。是佛弟子。未得清信。亦事尼楗。為說唯施尼楗有福。余則無福。疑以問佛。佛因事答之耳。
複次善男子如我昔日(至)一切自在必受安樂。
案。法瑤曰。上來所明。無餘之義。一週已畢。今次明昔說皆亦有餘不盡義也。行者若能了此有餘法性。則無八倒之苦。唯受於法樂耳。從此竟品。答云
【現代漢語翻譯】 現代漢語譯本 不捨。譬如人將要死亡。雖然有破戒的根本惡行，但憑藉護法的功德，也能開始登上大道，成為人中之天。法瑤說：這是為那些改悔護法的人設立的比喻。說明過去的善行已經有了今天解脫的萌芽，譬如懷妊。天廟，是講法的地方。聽聞佛法而改悔，生起護法之心，譬如生了一個兒子。 純陀（Cunda，人名）又對世尊說，如果一闡提（Icchantika，斷善根的人）……一切佈施並非沒有差別。 案：僧亮說，庵羅果（Amra，芒果）這種果實能生出果實，譬如善能生出善。種植果實的方法，如果破開果核除去果肉就難以生長，完整地保留果核和果肉就容易生長。而犯下重罪的人，就譬如吃掉了果肉。把果核吐出來放在地上，果核生長雖然困難，但仍然可以作為果實的種子。說明即使犯下重罪，仍然有微小的善行，可以作為善的種子。破開果核並品嚐它的人，因為貪圖甜味，滅絕了果實的種子。譬如愚癡深重，斷絕了微小的善根。心中生起悔恨以下的內容，說明果實的種子已經斷絕，即使想要保護它，果實也不可能生長。譬如善根斷絕而不悔改，怎麼能生長呢？不被稱為一闡提，是因為不悔改的緣故，才被稱為一闡提。不是因為悔改的緣故，才被稱為一闡提。法瑤說，這個比喻是不改悔的一闡提之徒，最初受戒就像吃果實，破戒就像吐出果核。 純陀又說，為什麼如來……捨棄破戒之人就像除去稻田里的稗草。 案：僧亮說，這是佛的弟子，還沒有得到清凈的信心，也侍奉尼楗（Nigantha，耆那教）。（有人）為他說只有佈施給尼楗才有福報，其餘的就沒有福報，（他）心存疑惑所以問佛，佛因此事而回答他。 再次，善男子，就像我過去……一切自在必定享受安樂。 案：法瑤說，上面所說明的，是無餘之義，已經完整地講了一遍。現在接下來要說明過去所說的也都有未盡之義。修行者如果能夠明白這有餘的法性，就不會有八倒（Eight inversions）的痛苦，只會享受佛法的快樂。從此以下直到本品結束，都是回答（這個問題）。
【English Translation】 English version Not abandoning. It's like the end of life. Although there are fundamental evils of breaking precepts, with the merit of protecting the Dharma, one can begin to ascend the Great Path and become a being among the heavens. Fa Yao said: This is a metaphor set up for those who repent and protect the Dharma. It illustrates that past good deeds already have the sprout of present liberation, like pregnancy. The 'heavenly temple' is the place where the Dharma is taught. Hearing the Dharma and repenting, giving rise to the mind of protecting the Dharma, is like giving birth to a son. Cunda (name of a person) further said to the World Honored One, 'If an Icchantika (a person who has severed their roots of goodness)... all offerings are not without difference.' Commentary: Sengliang said, 'The Amra fruit (mango) is a fruit that can produce fruit, like good can produce good. The method of planting fruit is that if the pit is broken and the flesh is removed, it is difficult to grow. If the whole pit is kept with the flesh, it is easy to grow. And a person who commits a serious crime is like eating the fruit flesh. Spitting the pit out and placing it on the ground, although it is difficult for the pit to grow, it can still be used as a seed for fruit. It illustrates that even if one commits a serious crime, there is still a small amount of goodness that can be used as a seed of goodness. A person who breaks the pit and tastes it, because of greed for sweetness, destroys the seed of the fruit. It is like being deeply foolish and cutting off the subtle roots of goodness. The content from 'giving rise to regret in the mind' onwards illustrates that the seed of the fruit has already been cut off, and even if one wants to protect it, the fruit cannot grow. It is like cutting off the roots of goodness without repentance, how can it grow? One is not called an Icchantika because of not repenting, that is why one is called an Icchantika. It is not because of repenting that one is called an Icchantika.' Fa Yao said, 'This metaphor is for the followers of Icchantika who do not repent. Initially receiving the precepts is like eating the fruit, and breaking the precepts is like spitting out the pit.' Cunda further said, 'Why does the Tathagata... discard those who break the precepts like removing weeds from a rice field?' Commentary: Sengliang said, 'This is a disciple of the Buddha who has not yet obtained pure faith and also serves the Niganthas (Jainas). (Someone) told him that only giving to the Niganthas has merit, and the rest have no merit. (He) had doubts, so he asked the Buddha, and the Buddha answered him because of this matter.' Furthermore, good man, just like I in the past... all freedom will surely enjoy peace and happiness. Commentary: Fa Yao said, 'What has been explained above is the meaning of 'without remainder,' which has been completely explained once. Now, next, we will explain that what was said in the past also has the meaning of 'not fully exhausted.' If a practitioner can understand this remaining Dharma nature, they will not have the suffering of the Eight Inversions (Eight inversions), and will only enjoy the joy of the Dharma. From here until the end of this chapter, it is all answering (this question).'
何知法性。而受於法樂也。
爾時文殊師利菩薩(至)廣問如來如是偈義。
案。僧亮曰。女無實德。男不自在。世間無樂。不應起慢。不受佛法也。
爾時文殊師利法子(至)如是之人則我弟子。
案。僧亮曰。有罪求悔者。須受悔者歡喜也。故但隨不逆。必因受悔者而得清凈也。故不觀作以不作。要內懷重愧。知不悔為惡。悔之為善。故但自觀身善不善行。
爾時世尊為文殊師利(至)咨問如來如是密教。
案。僧亮曰。若羅漢以己譬彼者。凡夫須護。羅漢亦應須護也。
爾時文殊師利復說是偈(至)則墮無間獄。
案。僧亮曰。無明是眾惑之主。譬父也。貪愛性染。譬母也。
爾時如來複為文殊師利(至)問于如來如是密語。
案。僧亮曰。屬師義不成者。制命由師。眾義斯備。苦義不成也。不屬師義不成者。不從師訓。愚闇無知。樂義不成。若得自在。不成就者。不屬師故。愚闇無知。不名自在。
文殊師利復說偈言(至)我于爾時為說此偈。
案。僧亮曰。二偈說八戒功德。八戒以齋為本。釋所以齋也。生死之本。食與嫉妒。難卒除也。齋以損食。是厭生死之義也。是以佛訶帝釋。漏盡之人。應說此偈。偈在論文。一切有大力
【現代漢語翻譯】 現代漢語譯本：如何得知法性的存在，並從中獲得法的喜悅呢？
當時，文殊師利菩薩（Bodhisattva Manjusri，智慧的象徵）廣泛地向如來（Tathagata，佛的稱號）詢問這個偈頌的含義。
僧亮（Sengliang，人名）的註解說：女子沒有真實的功德，男子不能完全自主，世間沒有真正的快樂，因此不應該生起傲慢之心，也不應該不接受佛法。
當時，文殊師利法子（Dharmaputra Manjusri，文殊師利的弟子）說：像這樣的人才是我的弟子。
僧亮的註解說：犯了罪過而尋求懺悔的人，需要得到接受懺悔者的歡喜。所以只要順從不違逆，必定能因接受懺悔者而得到清凈。因此，不應只看做了什麼或沒做什麼，重要的是內心懷有深深的慚愧，知道不懺悔是惡，懺悔是善。所以只要反觀自身行為的善與不善。
當時，世尊（World-Honored One，佛的稱號）為文殊師利（Manjusri）開示，並回答了他向如來（Tathagata）提出的關於秘密教義的問題。
僧亮的註解說：如果阿羅漢（Arhat，已證悟者）以自己來比喻他人，那麼凡夫俗子需要被保護，阿羅漢也應該需要被保護。
當時，文殊師利（Manjusri）又說了這個偈頌：否則將墮入無間地獄（Avici hell，佛教中最痛苦的地獄）。
僧亮的註解說：無明（ignorance，佛教中的根本煩惱）是所有迷惑的主導，好比父親；貪愛（craving，對慾望的執著）的染污性，好比母親。
當時，如來（Tathagata）又為文殊師利（Manjusri）開示，並回答了他向如來（Tathagata）提出的關於秘密語言的問題。
僧亮的註解說：如果隸屬於師父，那麼制約和命令都由師父決定，各種意義都完備，苦的意義也就不成立。如果不隸屬於師父，那麼不聽從師父的教誨，愚昧無知，快樂的意義也就不成立。如果獲得自在，卻不能成就，那是因為不隸屬於師父，愚昧無知，不能稱之為自在。
文殊師利（Manjusri）又說偈頌：我在那時為你們說了這個偈頌。
僧亮的註解說：這兩個偈頌講述了八戒（Eight Precepts，佛教居士受持的八條戒律）的功德。八戒以齋（abstinence from food，過午不食）為根本，解釋了為什麼要齋戒。生死輪迴的根本在於飲食和嫉妒，這兩者難以立刻去除。齋戒是爲了減少飲食，這是厭離生死的意義。因此，佛陀呵斥帝釋（Indra，佛教中的天神）。只有斷盡煩惱的人，才應該說這個偈頌。這個偈頌在論文中，一切都具有強大的力量。
【English Translation】 English version: How does one know the nature of Dharma and receive the joy of Dharma?
At that time, Bodhisattva Manjusri (Bodhisattva Manjusri, symbol of wisdom) extensively questioned the Tathagata (Tathagata, title of the Buddha) about the meaning of this verse.
Sengliang (Sengliang, a person's name) commented: Women have no real merit, men are not completely free, there is no real joy in the world, so one should not be arrogant and should not reject the Buddha's teachings.
At that time, Dharmaputra Manjusri (Dharmaputra Manjusri, Manjusri's disciple) said: Such a person is my disciple.
Sengliang commented: Those who have committed sins and seek repentance need to be pleased by those who accept repentance. Therefore, as long as one is obedient and not rebellious, one will surely be purified by those who accept repentance. Therefore, one should not only look at what has been done or not done, but it is important to have deep shame in one's heart, knowing that not repenting is evil and repenting is good. Therefore, one should only reflect on the goodness and badness of one's own actions.
At that time, the World-Honored One (World-Honored One, title of the Buddha) taught Manjusri (Manjusri) and answered his questions to the Tathagata (Tathagata) about the secret teachings.
Sengliang commented: If an Arhat (Arhat, an enlightened being) uses himself to compare with others, then ordinary people need to be protected, and Arhats should also need to be protected.
At that time, Manjusri (Manjusri) again spoke this verse: Otherwise, one will fall into Avici hell (Avici hell, the most painful hell in Buddhism).
Sengliang commented: Ignorance (ignorance, the root of afflictions in Buddhism) is the leader of all delusions, like a father; the defilement of craving (craving, attachment to desires) is like a mother.
At that time, the Tathagata (Tathagata) again taught Manjusri (Manjusri) and answered his questions to the Tathagata (Tathagata) about the secret language.
Sengliang commented: If one belongs to a teacher, then restrictions and commands are determined by the teacher, and all meanings are complete, and the meaning of suffering is not established. If one does not belong to a teacher, then one does not follow the teacher's teachings, is ignorant and unknowing, and the meaning of joy is not established. If one obtains freedom but cannot achieve it, it is because one does not belong to a teacher, is ignorant and unknowing, and cannot be called free.
Manjusri (Manjusri) again spoke a verse: I spoke this verse to you at that time.
Sengliang commented: These two verses describe the merits of the Eight Precepts (Eight Precepts, eight precepts observed by Buddhist laypeople). The Eight Precepts are based on abstinence from food (abstinence from food, not eating after noon), explaining why one should abstain from food. The root of samsara (samsara, cycle of rebirth) lies in food and jealousy, which are difficult to remove immediately. Abstinence from food is to reduce food, which is the meaning of renouncing samsara. Therefore, the Buddha rebuked Indra (Indra, a deity in Buddhism). Only those who have exhausted their afflictions should speak this verse. This verse is in the thesis, and everything has great power.
者。釋不令斷食。為斷嫉妒。外道厭生斷食。身無力故。不能思道斷嫉妒也。多病苦者。茍是漸損。不制中前。而制中後者。夜食不消。多得病苦。于道亦妨。一切凈行。是八戒也。處中是凈。安樂是涅槃也。汝若得病。我亦如是者。明中后齋法。本為凡夫。不為聖人也。第四八戒者。十戒具戒。此二戒是出家戒也。五戒八戒。此二戒是在家戒也。故云第四也。
爾時迦葉菩薩白佛言(至)云何複名一切義乎。
案。僧亮曰。無餘之義。經經皆有。但從始至終。事事皆實也。智秀曰。由佛說法。有今昔兩異。愿聞定說也。請答第八問云何說畢竟不畢竟耶。如令今教。定能斷疑者。昔何以作不定說。
善男子一切者唯除助道(至)汝今所見微妙甚深。
案。僧亮曰。欲以一釋兩遣也。先說無餘。其外是有餘也。正因緣因。相助斷惑。因名助道。說因盡也。果名常樂。說果盡也。所以言善者。常則非善非果。以差別之因果無遺。謂一切也。說皆是實。謂無餘也。智秀曰。亦名無餘者。正出定教。顯佛圓果。因此言是也。其餘諸法者。出不定教體也。欲令樂法諸善男子者。釋其後意辨不定之說。皆為時情。
迦葉菩薩白佛言世尊(至)讀誦通利書寫經卷。
案。法瑤曰。嚮明知法性。
今明所得功德。即是受法樂矣。智秀曰。次答云何而得近最勝無上道也。明持經得功德。自然趣向無上果也。
爾時諸天世人及阿修羅(至)諸菩薩等得住初地。
案。僧亮曰。初地具檀波羅蜜。佛現身密。受其供養。功行如此。故稱初地也。智秀曰。略說中。第三略附囑也。
爾時世尊與文殊師利(至)及與純陀而授記莂。
案。僧亮曰。未得位者入位。已入位者受記。第三菩薩事記也。
授記莂已說如是言(至)右脅而臥如彼病人。
案。僧亮曰。第五現涅槃事訖也。智秀曰。就付囑中。有五重。第一天人請。第二佛答。第三天人設供養。第四為受記。第五付囑也。
大般涅槃經集解卷第二十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十六(現病品第十八)
出無病因謂憐愍眾生施病者藥 釋五種人謂須陀洹八萬劫得菩提乃至辟支佛十千劫得菩提義
現病品第十八
案。僧亮曰。次答云何諸菩薩遠離一切病。病在前品已明。而未釋無病。是則示現之義未彰。此品顯也。法瑤曰。因佛現病。迦葉得廣顯無病之因。明菩薩地時久已離病。豈況今耶。是則因病以顯不病也。僧宗曰。上來所說。當宗
【現代漢語翻譯】 現代漢語譯本： 『今明所得功德，即是受法樂了。』智秀說：『接下來回答如何才能接近最殊勝無上的道。』明白地受持經典就能得到功德，自然會趨向無上的果位。
『爾時諸天世人及阿修羅（乃至）諸菩薩等得住初地。』（初地：菩薩修行階位的第一階段）
僧亮註疏說：『初地具備檀波羅蜜（Dānapāramitā，佈施波羅蜜）。佛現身示現秘密，接受他們的供養。功行就是這樣，所以稱為初地。』智秀說：『在略說中，第三部分是略微的囑託。』
『爾時世尊與文殊師利（Mañjuśrī）（文殊菩薩）(乃至)及與純陀（Cunda）而授記莂。』（授記莂：預言未來成佛）
僧亮註疏說：『未得果位的人進入果位，已經進入果位的人接受授記。第三部分是菩薩的事蹟記錄。』
『授記莂已說如是言（乃至）右脅而臥如彼病人。』
僧亮註疏說：『第五部分是示現涅槃（Nirvana）的事蹟結束。』智秀說：『在付囑中，有五重含義。第一是天人的請求，第二是佛的回答，第三是天人設定供養，第四是為他們授記，第五是付囑。』
《大般涅槃經集解》卷第二十五 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第二十六（現病品第十八）
闡述無病的原因在於憐憫眾生，施藥給病人；解釋五種人，即須陀洹（Srotāpanna）（入流果）八萬劫后得菩提（Bodhi，覺悟），乃至辟支佛（Pratyekabuddha）（緣覺）十千劫后得菩提的含義。
現病品第十八
僧亮註疏說：『接下來回答諸菩薩如何遠離一切疾病。疾病在前一品已經闡明，但沒有解釋無病。這樣，示現的意義就沒有彰顯。這一品就來顯明。』法瑤說：『因為佛示現疾病，迦葉（Kāśyapa）得以廣泛闡明無病的原因。說明菩薩在地位很久時就已經遠離疾病，何況現在呢？這就是因為疾病來顯明不病。』僧宗說：『上面所說的，應當宗奉。』
【English Translation】 English version: 'The merit obtained now is the enjoyment of the Dharma bliss.' Zhi Xiu said, 'Next, answer how to approach the most supreme and unsurpassed path.' Clearly upholding the Sutra will obtain merit, naturally leading to the unsurpassed fruit.
'At that time, the Devas (gods), people, and Asuras (demigods) (and even) Bodhisattvas (enlightenment beings) attained the first Bhumi (stage).' (First Bhumi: the first stage of a Bodhisattva's practice)
Seng Liang commented: 'The first Bhumi possesses Dānapāramitā (Perfection of Giving). The Buddha manifests his secret body, receiving their offerings. The merit of practice is like this, therefore it is called the first Bhumi.' Zhi Xiu said, 'In the brief explanation, the third part is a brief entrustment.'
'At that time, the World Honored One bestowed predictions upon Mañjuśrī (Manjushri Bodhisattva) (and even) Cunda.' (Bestowing predictions: predicting future Buddhahood)
Seng Liang commented: 'Those who have not attained the position enter the position, and those who have already entered the position receive predictions. The third part is a record of the Bodhisattva's deeds.'
'Having bestowed the predictions, he spoke thus (and even) lay on his right side like a sick person.'
Seng Liang commented: 'The fifth part is the end of the manifestation of Nirvana (final liberation).' Zhi Xiu said, 'In the entrustment, there are five layers of meaning. First, the request of the Devas; second, the Buddha's answer; third, the Devas setting up offerings; fourth, bestowing predictions upon them; fifth, the entrustment.'
《Mahāparinirvāṇa Sūtra Collected Commentaries》 Volume 25 Taisho Tripitaka Volume 37 No. 1763 《Mahāparinirvāṇa Sūtra Collected Commentaries》
《Mahāparinirvāṇa Sūtra Collected Commentaries》 Volume 26 (Chapter 18: Manifesting Sickness)
Explaining that the cause of being without sickness lies in compassion for sentient beings, giving medicine to the sick; explaining the meaning of the five types of people, namely Srotāpanna (Stream-enterer) attaining Bodhi (enlightenment) after 80,000 kalpas (eons), and Pratyekabuddha (Solitary Buddha) attaining Bodhi after 10,000 kalpas.
Chapter 18: Manifesting Sickness
Seng Liang commented: 'Next, answer how the Bodhisattvas are far from all sickness. Sickness has already been explained in the previous chapter, but the absence of sickness has not been explained. In this way, the meaning of manifestation is not revealed. This chapter reveals it.' Fa Yao said, 'Because the Buddha manifests sickness, Kāśyapa (one of the principal disciples of Gautama Buddha) was able to widely explain the cause of being without sickness. Explaining that Bodhisattvas have been far from sickness for a long time, let alone now? This is to reveal non-sickness through sickness.' Seng Zong said, 'What has been said above should be followed.'
雖舉。未有微實。將顯至人。患累斯盡。是以先示病相。因請更起光儀顯勝。以表無病之旨也。因答第二十九問也。智秀曰。此下是經之第二段。廣明義也。又有二別。第一廣正說。第二廣流通。廣正說中有三科。第一廣果。即此品也。第二廣因。即五行也。第三廣佛性。即師子吼迦葉兩品也。
爾時迦葉菩薩白佛言(至)患苦悉除無復怖畏。
案。僧宗曰。此下舉八事。仰推如來不應有病也。智秀曰。此下有四翻。第一迦葉舉七複次事。推佛無病。第二佛以神力現三種相。第三群生蒙益。請佛說法。第四廣述無病以遣時情。
世尊一切眾生有四毒箭(至)汝等當爲大眾說法。
案。僧宗曰。第一明有病之因。莫過此四箭。如來已離。不應病也。
有二因緣則無病苦(至)何緣於今自言有病。
案。僧宗曰。第二無病之因。莫過此二。世尊所行。故無病也。
世尊世人有病或坐或臥(至)云何默然右脅而臥。
案。僧宗曰。第三明如來既無篤病之相。云何有病耶。
諸菩薩等凡所給施(至)永斷如是三障重病。
案。僧宗曰。第四明自昔已來。外化事曠。善功還已。不應有病也。
複次世尊菩薩摩訶薩(至)乃於今日唱言有疾。
案。僧
【現代漢語翻譯】 現代漢語譯本 雖然（佛陀）示現了病相，但實際上並沒有真實的疾病。這是爲了將要顯現至高之人（佛陀）的境界，使一切苦難都徹底消除。因此，首先示現病相，然後應迦葉菩薩的請求，再次顯現光明殊勝的儀容，以此來表明沒有疾病的真意。這是回答第二十九個問題。智秀說：『從這裡開始是經文的第二段，廣泛地闡明義理。』又有兩個部分：第一是廣泛地正面闡述，第二是廣泛地流通。廣泛的正面闡述中有三個部分：第一是廣泛地闡述果報，就是這一品；第二是廣泛地闡述因緣，就是五行；第三是廣泛地闡述佛性，就是《師子吼品》和《迦葉品》。
『爾時，迦葉菩薩白佛言（至）患苦悉除無復怖畏。』
僧宗說：『這裡列舉了八件事，用來推斷如來不應該有疾病。』智秀說：『這裡有四層含義：第一，迦葉菩薩列舉了七個「複次」的事例，來推斷佛陀沒有疾病；第二，佛陀以神通力顯現三種相；第三，眾生蒙受利益，請求佛陀說法；第四，廣泛地闡述沒有疾病的道理，以此來消除世人的疑惑。』
『世尊，一切眾生有四毒箭（至）汝等當爲大眾說法。』
僧宗說：『第一，說明產生疾病的原因，沒有比這四支毒箭更嚴重的了。如來已經遠離了這些，不應該有疾病。』
『有二因緣則無病苦（至）何緣於今自言有病。』
僧宗說：『第二，說明沒有疾病的原因，沒有比這兩種因緣更重要的了。世尊所行持的正是這兩種因緣，所以不應該有疾病。』
『世尊，世人有病或坐或臥（至）云何默然右脅而臥。』
僧宗說：『第三，說明如來既然沒有重病的跡象，為什麼說自己有病呢？』
『諸菩薩等凡所給施（至）永斷如是三障重病。』
僧宗說：『第四，說明從過去到現在，（佛陀）對外教化事業廣大，善功已經圓滿，不應該有疾病。』
『複次，世尊，菩薩摩訶薩（至）乃於今日唱言有疾。』
僧
【English Translation】 English version Although (the Buddha) manifested the appearance of illness, there was actually no real illness. This was in order to reveal the state of the supreme being (the Buddha), so that all suffering could be completely eliminated. Therefore, he first showed the appearance of illness, and then, at the request of Kashyapa Bodhisattva, again manifested a radiant and superior appearance, in order to indicate the true meaning of being without illness. This is the answer to the twenty-ninth question. Zhi Xiu said: 'From here begins the second section of the sutra, which extensively explains the meaning.' There are also two parts: the first is the extensive and direct explanation, and the second is the extensive circulation. The extensive and direct explanation has three parts: the first is the extensive explanation of the result, which is this chapter; the second is the extensive explanation of the causes and conditions, which is the Five Elements; the third is the extensive explanation of the Buddha-nature, which is the 'Lion's Roar' chapter and the 'Kashyapa' chapter.
'At that time, Kashyapa Bodhisattva said to the Buddha (to) all suffering is eliminated and there is no more fear.'
Sengzong said: 'Here are listed eight things to infer that the Tathagata should not have illness.' Zhi Xiu said: 'Here there are four layers of meaning: first, Kashyapa Bodhisattva listed seven instances of "furthermore" to infer that the Buddha has no illness; second, the Buddha manifested three appearances with supernatural power; third, sentient beings received benefits and requested the Buddha to teach the Dharma; fourth, he extensively explained the principle of being without illness, in order to dispel the doubts of the world.'
'World Honored One, all sentient beings have four poisonous arrows (to) you should teach the Dharma for the masses.'
Sengzong said: 'First, it explains the cause of illness, and nothing is more serious than these four poisonous arrows. The Tathagata has already distanced himself from these, and should not have illness.'
'There are two causes and conditions that lead to no illness and suffering (to) why do you now say that you are ill?'
Sengzong said: 'Second, it explains the cause of no illness, and nothing is more important than these two causes and conditions. What the World Honored One practices is precisely these two causes and conditions, so he should not have illness.'
'World Honored One, people who are ill either sit or lie down (to) why do you silently lie down on your right side?'
Sengzong said: 'Third, it explains that since the Tathagata has no signs of serious illness, why does he say that he is ill?'
'All the Bodhisattvas and others who give alms (to) forever cut off such three obstacles and serious illnesses.'
Sengzong said: 'Fourth, it explains that from the past until now, (the Buddha's) external teaching activities have been vast, and meritorious deeds have been completed, so he should not have illness.'
'Furthermore, World Honored One, Bodhisattva Mahasattvas (to) today you proclaim that you are ill.'
Seng
宗曰。第五明修因之日。備有諸愿。略舉九愿。顯無病之要旨也。
複次世尊世有病者(至)不應說言我今背痛。
案。僧宗曰。第六明世人臨終之時。不能有所誡敕。高推如來。不應同此。
複次世尊世有病者(至)不應默然右脅而臥。
案。僧宗曰。第七茍有此跡。必為外道所誚。
複次世尊世有病者(至)利益於眾生摧伏諸外道。
案。僧宗曰。第八藉以身力推。比佛必無有病。仍說偈以勸也。智秀曰。此七複次。是第一翻。推佛不應病也。
爾時世尊大悲薰心(至)修行惡法除一闡提。
案。僧宗曰。前偈請云。大悲今何在。是以經家以佛起故。故云大悲薰心也。智秀曰。此第二翻放三種神力。以利益也。
爾時一切天龍鬼神(至)遍至凈居悉皆聞之。
案。智秀曰。第三翻大眾蒙益。廣設供養。請說法也。
爾時佛告迦葉菩薩(至)便謂如來真實有疾。
案。智秀曰。第四翻佛先廣顯久離病也。
迦葉如言如來人中師子(至)亦不畢竟入于涅槃。
案。僧亮曰。既廣如來永無病理。若言有病。是密教也。因此復得廣宣秘密。次答。云何為眾生。廣說于秘密。
迦葉是大涅槃即是諸佛(至)非是聲聞緣覺行處
【現代漢語翻譯】 現代漢語譯本：僧宗說：第五部分闡明在修因之日，應具備各種願望。這裡簡要列舉九種願望，以彰顯無病這一要旨。
『複次，世尊，世有病者（至）不應說言我今背痛。』
僧宗按：第六部分闡明世人在臨終之時，無法留下任何教誨。因此，要高度推崇如來，不應與世人相同。
『複次，世尊，世有病者（至）不應默然右脅而臥。』
僧宗按：第七部分說明如果出現這種情況，必定會被外道所嘲笑。
『複次，世尊，世有病者（至）利益於眾生摧伏諸外道。』
僧宗按：第八部分借用身體的力量來推斷，佛必定沒有疾病。並因此說了偈語來勸勉。智秀說：這七個『複次』，是第一層意思，推論佛不應該生病。
『爾時世尊大悲薰心（至）修行惡法除一闡提（Icchantika）。』
僧宗按：前面的偈語請問：『大悲今何在？』因此，經文作者認為佛是因為這個原因而示現，所以說『大悲薰心』。智秀說：這是第二層意思，釋放三種神力來利益眾生。
『爾時一切天龍（Naga）鬼神（至）遍至凈居悉皆聞之。』
智秀按：這是第三層意思，大眾蒙受利益，廣泛地設定供養，請求佛說法。
『爾時佛告迦葉菩薩（Kasyapa Bodhisattva）（至）便謂如來真實有疾。』
智秀按：這是第四層意思，佛首先廣泛地闡明自己早已遠離疾病。
『迦葉（Kasyapa），如言如來人中師子（至）亦不畢竟入于涅槃（Nirvana）。』
僧亮說：既然廣泛地說明如來永遠沒有生病的道理，如果說如來有病，這是一種秘密的教誨。因此，又可以廣泛地宣說秘密。接下來回答：如何為眾生廣泛地說秘密？
『迦葉（Kasyapa），是大涅槃（Nirvana）即是諸佛（Buddha）（至）非是聲聞（Sravaka）緣覺（Pratyekabuddha）行處』
【English Translation】 English version: The Venerable Sengzong said: The fifth section elucidates that on the day of cultivating causes, one should be equipped with various vows. Here, nine vows are briefly listed to highlight the essential point of being free from illness.
『Furthermore, World Honored One, if there are sick people in the world (to) should not say 'I have a backache now'.』
Note by Sengzong: The sixth section clarifies that people at the time of death are unable to leave any instructions. Therefore, the Tathagata (Thus Come One) should be highly revered and should not be the same as ordinary people.
『Furthermore, World Honored One, if there are sick people in the world (to) should not silently lie on their right side.』
Note by Sengzong: The seventh section explains that if this situation occurs, it will definitely be ridiculed by externalists.
『Furthermore, World Honored One, if there are sick people in the world (to) benefit sentient beings and subdue externalists.』
Note by Sengzong: The eighth section uses the strength of the body to infer that the Buddha must not have any illness. And therefore, he spoke a verse to encourage. Zhixiu said: These seven 'furthermore' are the first layer of meaning, inferring that the Buddha should not be sick.
『At that time, the World Honored One was filled with great compassion (to) cultivate evil dharmas and eliminate Icchantikas (those who have cut off their roots of goodness).』
Note by Sengzong: The previous verse asked, 'Where is great compassion now?' Therefore, the author of the scripture believes that the Buddha manifested for this reason, so he said 'filled with great compassion.' Zhixiu said: This is the second layer of meaning, releasing three kinds of divine power to benefit sentient beings.
『At that time, all the Nagas (dragons), ghosts and spirits (to) spread to Pure Abodes and all heard it.』
Note by Zhixiu: This is the third layer of meaning, the masses receive benefits, widely set up offerings, and request the Buddha to speak the Dharma.
『At that time, the Buddha told Kasyapa Bodhisattva (to) then they would say that the Tathagata is truly ill.』
Note by Zhixiu: This is the fourth layer of meaning, the Buddha first widely explains that he has long been free from illness.
『Kasyapa, as it is said, the Tathagata is a lion among men (to) also does not ultimately enter Nirvana.』
Sengliang said: Since it has been widely explained that the Tathagata will never be sick, if it is said that the Tathagata is sick, this is a secret teaching. Therefore, the secret can be widely proclaimed again. Next, answer: How to widely speak the secret for sentient beings?
『Kasyapa, the Great Nirvana is all the Buddhas (to) is not the realm of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).』
。
案。法瑤曰。此下訖云何當有諸病苦耶。次答問云何復示現究竟於涅槃。
迦葉汝上所問如來何故(至)云何當有諸病苦耶。
案。僧亮曰。次答云何復示現究竟於涅槃。
迦葉世有三人其病難治(至)供養恭敬為他說者。
案。僧亮曰。次答云何說畢竟及與不畢竟也。先說病行者。大眾請佛治病。說先治病之行也。藥以對病為名。依涅槃修行。無病不治。欲顯病行之能。先說諸經。有不治之病也。此三種人。契經所不治。是說畢竟二乘之病。聞余方等。雖發心。不知佛常終。不成佛不名畢竟者。如上諸人。聞涅槃生信。不須外治。自能成佛。斷疑說也。得病行之名。事盡於此也。法瑤曰。是大涅槃。即是諸佛甚深禪定。非是二乘所行之處。入此深定。故曰畢竟入于涅槃也。非永盡滅入涅槃故。不名畢竟入于涅槃也。畢竟不畢竟義。存於此也。僧宗曰。畢竟不畢竟。各有其旨。非不定也。但執言失旨。以為不定之說。疑網是生。得旨則知定說。疑網斷矣。又一義昔教皆說畢竟永盡。今因現病。以表無病。得顯病是密語。因廣說如來之密語也。
迦葉有五種人於是大乘(至)有病行處非如來也。
案。僧亮曰。次答云何而得近最勝無上道也。上云自然得成。今轉近為得
【現代漢語翻譯】 現代漢語譯本： 案：法瑤說，上面是提問『為何會有諸般病苦』，接下來回答提問『如何示現究竟涅槃』。
佛陀對迦葉說：『迦葉，你先前所問的如來為何（示現病苦），以及為何會有諸般病苦。』
案：僧亮說，接下來回答『如何示現究竟涅槃』。
『迦葉，世上有三種人，他們的病難以醫治：一是譭謗正法的人，二是五逆罪人（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），三是誹謗聖人的人。如果有人能改悔前愆，深信因果，親近善友，樂於佈施，守護禁戒，忍辱柔和，勤于精進，一心禪定，增長智慧，憐憫一切眾生，孝順父母，恭敬沙門（出家修道者），婆羅門（祭司），以及師長，乃至國王，應當知道這樣的人，如來會為他們說法，併爲他們解除病苦。如果有人不能改悔前愆，不信因果，遠離善友，慳吝不施，毀犯禁戒，沒有忍辱心，懈怠懶惰，心亂無定，愚癡無智，不能慈悲憐憫一切眾生，不孝順父母，不恭敬沙門、婆羅門、師長乃至國王，即使如來為他們說法，也不能解除他們的病苦。如果有人能改悔前愆，深信因果，乃至恭敬供養，為他人宣說佛法，這樣的人就能得度。』
案：僧亮說，接下來回答『如何說畢竟和不畢竟』。先說病行者，大眾請佛陀醫治疾病，這是說先醫治疾病的行為。藥物以對治疾病而得名，依照涅槃修行，沒有不能醫治的疾病。想要彰顯病行的能力，先說諸經中有不能醫治的疾病。這三種人，是契經所不能醫治的，是說畢竟二乘（聲聞、緣覺）的疾病。聽聞其餘方等經典，即使發心，不知道佛陀常住不滅，不能成佛，不名為畢竟。如上面所說的這些人，聽聞涅槃經典而生起信心，不需要外在的治療，自己就能成佛，這是斷除疑惑的說法。得到病行的名稱，事情到此為止。法瑤說，大涅槃，就是諸佛甚深的禪定，不是二乘所能行的地方。進入這種甚深禪定，所以說畢竟進入涅槃。不是永遠斷滅而進入涅槃，所以不名為畢竟進入涅槃。畢竟和不畢竟的意義，存在於此。僧宗說，畢竟和不畢竟，各有其旨趣，並非不定。只是執著言語而失去旨趣，就以為是不定的說法，疑惑就產生了。得到旨趣，就知道是定說，疑惑就斷除了。又有一種意義，過去的教法都說畢竟永盡，現在因為示現病苦，來表示沒有病苦，才能彰顯病苦是密語，因此廣泛宣說如來的密語。
『迦葉，有五種人，對於大乘經典，心生疑惑，不能生起信心。是哪五種人呢？一是聲聞乘人，二是緣覺乘人，三是增上慢人（未得謂得，未證謂證），四是犯四重禁的人（殺、盜、淫、妄），五是誹謗正法的人。這五種人，不能進入如來的境界。譬如沒有眼睛的人，不能看見如來的色身；沒有耳朵的人，不能聽聞如來的聲音。這五種人也是這樣，不能進入如來的境界。如來所行之處，不是有病行的地方。』
案：僧亮說，接下來回答『如何才能接近最殊勝無上的道』。上面說自然得成，現在轉變為接近而得到。
【English Translation】 English version: Note: Fa Yao said that the above asks 'Why are there various sufferings of illness?', and next answers the question 'How to demonstrate ultimate Nirvana?'
The Buddha said to Kashyapa: 'Kashyapa, what you asked earlier about why the Tathagata (shows illness), and why there are various sufferings of illness.'
Note: Seng Liang said that next answers 'How to demonstrate ultimate Nirvana?'
'Kashyapa, there are three types of people in the world whose illnesses are difficult to cure: first, those who slander the true Dharma; second, those who commit the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha); and third, those who slander the saints. If someone can repent of their past transgressions, deeply believe in cause and effect, associate with good friends, be generous in giving, uphold the precepts, be patient and gentle, be diligent in progress, be single-minded in meditation, increase wisdom, have compassion for all beings, be filial to parents, and respect Shramanas (ordained practitioners), Brahmins (priests), and teachers, even kings, you should know that the Tathagata will preach the Dharma for them and relieve their suffering. If someone cannot repent of their past transgressions, does not believe in cause and effect, stays away from good friends, is stingy and does not give, violates the precepts, has no patience, is lazy and indolent, has a restless mind, is ignorant and unwise, cannot have compassion for all beings, is not filial to parents, and does not respect Shramanas, Brahmins, teachers, or even kings, even if the Tathagata preaches the Dharma for them, their suffering cannot be relieved. If someone can repent of their past transgressions, deeply believe in cause and effect, and even respectfully make offerings and proclaim the Dharma to others, such a person can be liberated.'
Note: Seng Liang said that next answers 'How to speak of the ultimate and the non-ultimate'. First, speaking of the sick practitioner, the assembly asks the Buddha to cure illnesses, which is to say the act of curing illnesses first. Medicine is named for treating illnesses, and by practicing according to Nirvana, there is no illness that cannot be cured. Wanting to show the ability of the sick practice, first it is said that there are illnesses that cannot be cured in the sutras. These three types of people, which the sutras cannot cure, are speaking of the ultimate illnesses of the two vehicles (Shravakas and Pratyekabuddhas). Hearing other Vaipulya sutras, even if they generate the aspiration, they do not know that the Buddha is eternal and does not perish, and cannot become a Buddha, and are not called ultimate. Like the people mentioned above, hearing the Nirvana Sutra and generating faith, they do not need external treatment, and can become Buddhas themselves, which is a statement to dispel doubts. Obtaining the name of the sick practice, the matter ends here. Fa Yao said that the Great Nirvana is the profound Samadhi of all Buddhas, not a place where the two vehicles can practice. Entering this profound Samadhi, it is said that they ultimately enter Nirvana. It is not entering Nirvana by being eternally extinguished, so it is not called ultimately entering Nirvana. The meaning of ultimate and non-ultimate exists here. Seng Zong said that the ultimate and non-ultimate each have their own purpose, and are not indefinite. It is just that clinging to words and losing the purpose, one thinks it is an indefinite statement, and doubts arise. Obtaining the purpose, one knows it is a definite statement, and doubts are eliminated. Also, one meaning is that past teachings all spoke of ultimate and eternal extinction, and now because of showing the suffering of illness, it is to express that there is no suffering of illness, so that the suffering of illness can be revealed as a secret word, and therefore the secret words of the Tathagata are widely proclaimed.
'Kashyapa, there are five types of people who have doubts about the Mahayana Sutras and cannot generate faith. Who are these five types of people? First, those of the Shravaka vehicle; second, those of the Pratyekabuddha vehicle; third, those with increased arrogance (claiming to have attained what they have not attained, claiming to have realized what they have not realized); fourth, those who have violated the four major precepts (killing, stealing, sexual misconduct, lying); and fifth, those who slander the true Dharma. These five types of people cannot enter the realm of the Tathagata. For example, a person without eyes cannot see the body of the Tathagata; a person without ears cannot hear the voice of the Tathagata. These five types of people are also like this, unable to enter the realm of the Tathagata. The place where the Tathagata practices is not a place where there is sick practice.'
Note: Seng Liang said that next answers 'How to get close to the most supreme and unsurpassed path'. Above it was said that it is naturally attained, now it is changed to approaching and obtaining.
。但說五人者。以斷結定故。凡夫定位。無劫數之限也。八萬劫者。后云得菩提心。亦云八萬劫住處。是小涅槃。似是菩提心成就耳。思惟煩惱。小乘斷之。不必在菩薩。劫數如此。故知偏愛易斷。等悲難成也。法瑤曰。因表如來無病得命病者。心之義也。二乘有病。不能發心。要從佛聞法也。夫利根雖不從佛聞法。而自發心。知此二人。所以得近無上道也。曇讖曰。五種人者。從須陀洹。乃至緣覺。以一果準兩地。如是以初地二地準初果。乃至九地準緣覺也。
大般涅槃經集解卷第二十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十七(聖行品第十九)
出求戒方便 釋菩薩五支戒 釋世教戒正法戒 釋性重戒息譏嫌戒 釋不折戒等九戒 結持戒果
聖行品第十九
案。僧亮曰。次答問我今請如來。為諸菩薩故。須為說甚深微妙諸行等也。前品已說病行。請其餘者。故名等也。五行者。上雖說病行對治煩惱。未說行相及行次第。今說之也。何者要自無縛。能解人縛。故聖行在初也。若解人縛。功由四等。故次說梵行。四等廣濟。事須神通。神通之道。四禪為勝。故次說天行。神道接物。或愚或智。故次說嬰兒行也。如是四行。若在學也
【現代漢語翻譯】 現代漢語譯本：關於只說五種人，是因為他們斷除了結縛而得到確定。凡夫的定位，沒有劫數的限制。八萬劫，後面說得到菩提心，也說八萬劫住處，是小涅槃，似乎是菩提心成就的樣子。思惟煩惱，小乘斷除它，不必在菩薩的階段。劫數是這樣的，所以知道偏愛容易斷除，平等慈悲難以成就。法瑤說，因表徵如來沒有疾病而得到壽命，疾病指的是心。二乘有疾病，不能發起菩提心，需要從佛那裡聽聞佛法。利根的人即使不從佛那裡聽聞佛法，也能自己發起菩提心，知道這兩種人，所以能夠接近無上道。曇讖說，五種人，是從須陀洹（Srotapanna，入流果）到緣覺（Pratyekabuddha，辟支佛）。用一個果位來衡量兩個地，像這樣用初地二地來衡量初果，乃至九地來衡量緣覺。
《大般涅槃經集解》卷第二十六 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第二十七（聖行品第十九）
出求戒方便 釋菩薩五支戒 釋世教戒正法戒 釋性重戒息譏嫌戒 釋不折戒等九戒 結持戒果
聖行品第十九
案。僧亮說，接下來回答提問『我現在請問如來，爲了諸位菩薩的緣故，需要為他們說甚深微妙的諸種修行』等等。前面一品已經說了病行，現在請問其餘的，所以叫做『等』。五行，上面雖然說了病行對治煩惱，但是沒有說修行的相狀以及修行的次第，現在就來說這些。為什麼要自己沒有束縛，才能解開別人的束縛？所以聖行在最開始。如果解開別人的束縛，功勞在於四等（四無量心），所以接下來講梵行。四等廣泛救濟，事情需要神通，神通的途徑，四禪最為殊勝，所以接下來講天行。神通接引眾生，有的愚笨有的聰明，所以接下來講嬰兒行。像這樣的四種修行，如果在學習的階段。
【English Translation】 English version: The reason for only mentioning five types of people is because they have severed their bonds and attained certainty. The position of ordinary beings has no limit in terms of kalpas (aeons). The 'eighty thousand kalpas' mentioned later, referring to attaining Bodhicitta (the mind of enlightenment) and the 'dwelling place of eighty thousand kalpas,' is a minor Nirvana (liberation), seemingly the accomplishment of Bodhicitta. The Hinayana (Small Vehicle) path severs the afflictions of thought, not necessarily at the stage of a Bodhisattva. The number of kalpas is such, thus knowing that biased love is easily severed, while equal compassion is difficult to achieve. Fa Yao said that the cause signifies the Tathagata (Buddha) obtaining life without illness, with illness referring to the mind. Those of the Two Vehicles (Shravakas and Pratyekabuddhas) have illness and cannot generate Bodhicitta, needing to hear the Dharma (teachings) from the Buddha. Those with sharp faculties can generate Bodhicitta on their own even without hearing the Dharma from the Buddha, knowing that these two types of people can approach the unsurpassed path. Tanqian said that the five types of people range from Srotapanna (stream-enterer) to Pratyekabuddha (solitary Buddha). One uses one fruit to measure two grounds, just as one uses the first and second grounds to measure the first fruit, and even the ninth ground to measure the Pratyekabuddha.
Collected Commentaries on the Mahaparinirvana Sutra, Volume 26 Taisho Tripitaka, Volume 37, No. 1763, Collected Commentaries on the Mahaparinirvana Sutra
Collected Commentaries on the Mahaparinirvana Sutra, Volume 27 (Chapter 19 on Holy Conduct)
Explanation of Expedient Means for Seeking Precepts; Explanation of the Five Branches of Bodhisattva Precepts; Explanation of Worldly Precepts and Dharma Precepts; Explanation of Intrinsically Grave Precepts and Precepts for Avoiding Criticism; Explanation of the Nine Precepts Including the Unbreakable Precept; Conclusion on the Fruits of Upholding Precepts
Chapter 19 on Holy Conduct
According to Sengliang, this section answers the question 'I now ask the Tathagata, for the sake of all Bodhisattvas, to explain the profound and subtle practices, etc.' The previous chapter already discussed the conduct of illness, and now we ask about the remaining ones, hence the term 'etc.' The five conducts: although the previous chapter discussed the conduct of illness as a remedy for afflictions, it did not explain the characteristics and order of practice. Now we will explain them. Why must one be free from bondage in order to liberate others? Therefore, holy conduct comes first. If one liberates others, the merit comes from the Four Immeasurables (Brahmaviharas), so the Brahma conduct is discussed next. Extensive aid from the Four Immeasurables requires supernatural powers, and the path of supernatural powers is best achieved through the Four Dhyanas (meditative absorptions), so the heavenly conduct is discussed next. Supernatural powers connect with beings, some foolish and some wise, so the conduct of an infant is discussed next. These four conducts, if in the stage of learning.
。對治煩惱。名為病行。若在無學名如來行。以如來能說能行故也。法瑤曰。所以次明五行者。前二乘凡夫。發無上道心。此心非不遠行五行。即前問中。微妙諸行等也。師子吼廣明佛性。即前問中。安樂性也。安樂性為正因。微妙行為緣因。非此二因及前發心。何由而得近無上道。是以此答云何而得近最勝無上道也。行雖無量。五實總也。聖行慧照。以談內也。梵行彼物。以論外也。以此二行通十地矣。嬰兒行病行者。是權智方便之所示同也。此行唯八住以上耳。又病行者。苦行也。唯菩薩能行。二乘有病。而不能行。為病行也。天行經不說。故不說也。僧宗曰。前來所辨。論因論果。結經名字。顯流通。皆前略后廣。經體所明。文理圓備。除惑滅罪。功勝餘經。是以從未發心以下十九問。廣嘆經力。亦備訖前文矣。從此已下。明依經造行。終期極果。即答前第三十三問也。寶亮曰。此下竟十功德。通答第三十三問也。五行正明行體十功德。更廣行以理有。此兩明立行之方法也。夫萬行雖眾。而以自行化他兩門收矣。令離之為五。就聖行之中。出天行也。梵行中。出嬰兒行也。唯病行無體。不的有所屬。智秀曰。猶是廣酬現病品中迦葉及諸天等。所謂因果之義。上已廣果。果由因得。因宜更顯。自此以下。訖十功德
【現代漢語翻譯】 現代漢語譯本：對治煩惱，這被稱為『病行』（通過修行來對治煩惱的行為）。如果是在無學（已經達到最高果位，不再需要學習的人）的階段，就稱為『如來行』（佛的行持）。因為如來能夠宣說佛法，也能夠實踐佛法。法瑤說，之所以接下來闡明五行，是因為前面的二乘（聲聞乘和緣覺乘）凡夫，發起了無上道心。這個道心並非不包含遠行五行。五行就是前面提問中，『微妙諸行』等等。師子吼（指《勝鬘經》）廣泛地闡明了佛性，也就是前面提問中的『安樂性』。安樂性是正因，微妙行是緣因。如果沒有這兩個因，以及之前的發心，又怎麼能夠接近無上道呢？因此這裡回答『如何才能接近最殊勝的無上道』。修行雖然有無量種，但五行實際上是總括。聖行和慧照，是談論內在的修行。梵行和彼物，是論述外在的修行。用這兩種修行可以貫通十地（菩薩修行的十個階段）。嬰兒行和病行，是權智方便的示現相同之處。這種修行只有八住（菩薩修行的一個階段）以上的菩薩才能做到。另外，病行也是苦行。只有菩薩才能修行。二乘有病，但不能修行，所以是病行。天行經中沒有說，所以這裡也不說。僧宗說，前面所辨析的，無論是論因還是論果，總結經的名字，顯示流通，都是前面簡略後面詳細，經的本體所闡明的，文理圓滿具備。消除迷惑，滅除罪業，功德勝過其他經典。因此，從『從未發心』以下十九個問題，廣泛地讚歎經的力量，也完備了前面的內容。從這裡以下，闡明依據經典來造作修行，最終達到極果，也就是回答前面第三十三個問題。寶亮說，從這裡以下，直到十功德，都是通答第三十三個問題。五行正是闡明行體的十功德，更加廣泛地闡明行以理有。這兩部分闡明了建立修行的方法。萬行雖然眾多，但可以用自行和化他兩門來概括。爲了使之分離，分為五種。在聖行之中，分出天行。在梵行之中，分出嬰兒行。只有病行沒有固定的本體，不明確屬於哪一類。智秀說，這仍然是廣泛地酬答現病品中迦葉（佛陀的弟子）以及諸天等等，所說的因果之義。上面已經廣泛地闡明了果，果由因得，因應該更加明顯。從這裡以下，直到十功德。
【English Translation】 English version: Counteracting afflictions is called 'suffering practice' (Byang-hxing) (the practice of counteracting afflictions through cultivation). If it is in the stage of no-more-learning (Wu-xue) (those who have reached the highest fruit and no longer need to learn), it is called 'Tathagata practice' (Ru-lai-hxing) (the conduct of the Buddha). Because the Tathagata can speak the Dharma and also practice the Dharma. Fa-yao said that the reason for explaining the Five Practices next is that the previous two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) ordinary people aroused the supreme Bodhi mind. This mind does not exclude the Five Practices of far-reaching practice. The Five Practices are the 'subtle practices' etc. in the previous question. Lion's Roar (referring to the Śrīmālādevī Siṃhanāda Sūtra) extensively elucidates the Buddha-nature, which is the 'blissful nature' in the previous question. Blissful nature is the direct cause, and subtle practice is the contributing cause. Without these two causes, as well as the previous arousing of the mind, how can one approach the unsurpassed path? Therefore, this answers 'how to approach the most supreme unsurpassed path'. Although there are countless practices, the Five Practices are actually the summary. Holy practice and wisdom illumination are about internal cultivation. Pure practice and other things are about external cultivation. These two practices can penetrate the ten grounds (the ten stages of Bodhisattva practice). Infant practice and suffering practice are the expedient means of wisdom showing the same point. This practice can only be done by Bodhisattvas above the eighth abode (a stage of Bodhisattva practice). In addition, suffering practice is also ascetic practice. Only Bodhisattvas can practice it. The two vehicles have sickness but cannot practice, so it is suffering practice. Heavenly practice is not mentioned in the sutra, so it is not mentioned here. Seng-zong said that what has been analyzed before, whether discussing cause or effect, summarizing the name of the sutra, showing circulation, is all from the beginning briefly to the end in detail, what the body of the sutra elucidates, the text and principles are complete and perfect. Eliminating delusion and eradicating sins, the merit surpasses other sutras. Therefore, from the nineteen questions from 'never aroused the mind' onwards, extensively praising the power of the sutra, it also completes the previous content. From here onwards, it elucidates creating practice based on the sutra, and ultimately reaching the ultimate fruit, which is answering the thirty-third question from before. Bao-liang said that from here onwards, until the ten merits, it is all answering the thirty-third question. The Five Practices are precisely elucidating the ten merits of the body of practice, and more extensively elucidating practice with reason. These two parts elucidate the method of establishing practice. Although there are many practices, they can be summarized by the two doors of self-cultivation and transforming others. In order to separate them, they are divided into five types. Within the holy practice, heavenly practice is separated out. Within the pure practice, infant practice is separated out. Only suffering practice does not have a fixed body, and does not clearly belong to any category. Zhi-xiu said that this is still extensively responding to Kashyapa (Buddha's disciple) and the devas etc. in the chapter on manifesting sickness, the meaning of cause and effect. The fruit has already been extensively elucidated above, the fruit is obtained from the cause, and the cause should be more obvious. From here onwards, until the ten merits.
。重明因義。即是廣因義之中第二意也。由業趣果。亦乘果接化。皆是行之義也。言五行者蓋一方之數耳。
爾時佛告迦葉菩薩(至)所謂大乘大涅槃經。
案。法瑤曰。大判辨聖行始終。有三翻。第一從出家已下。明修戒也。第二從不凈觀已下。明修定也。第三四諦已下。明修慧也。僧宗曰。就辨五行之義。前三各有體也。從二就功用立義。若通而為論。三行之名。皆可名聖也。若別談功用。取偏顯立稱。余義則沒而不說也。聖者正也。戒定慧為體。謂正直之路。無邪曲也。夫自行化他。乃行之通也。今就戒定智慧。自行之體中。出化他之德。謂天行梵行者也。天者言凈。梵亦凈也。云何為異。此二名者。就果立稱。下文言天者。謂第一義天。又經論並云。各有旨也。梵以對欲界重粗得名。天者以對人為稱。經云梵名涅槃。是道欲到也。雖從果立稱。而天行以四禪為體。廣前定也。梵行以四等為體。廣前慧也。戒用淺劣。略而不廣。以此三行能治病故字之病行。示同嬰兒。即稱嬰兒行也。
迦葉云何菩薩摩訶薩(至)得聞如是大涅槃經。
案。僧宗曰。大分聖行可為六段。第一明戒。第二明定。第三明慧。此三段明體既竟。第四嘆經。第五辨弘通。第六佛引昔日苦行。為證也。寶亮曰。大
【現代漢語翻譯】 重明因的意義，就是廣因義中的第二層含義。由業力牽引趨向果報，也是憑藉果報接引教化，這些都是行（Karma）的意義。所說的五行，大概是指一個方向的數量而已。
這時，佛告訴迦葉菩薩，（一直到）名為《大乘大涅槃經》。
法瑤說：大概判斷聖行的始終，有三重含義。第一重，從出家以下，闡明修持戒律。第二重，從不凈觀以下，闡明修持禪定。第三重，從四諦以下，闡明修持智慧。僧宗說：就辨析五行的意義而言，前三者各有本體。從二方面就功用確立意義。如果通盤而論，三種行都可以稱為聖行。如果分別談論功用，選取偏重顯現的方面來確立名稱，其餘的意義就隱沒而不說了。聖，是正的意思。戒、定、慧為本體，指的是正直的道路，沒有邪曲。自己修行化度他人，是行的普遍意義。現在就戒、定、慧，自身修行的本體中，引出化度他人的功德，這就是天行、梵行。天，是清凈的意思。梵，也是清凈的意思。有什麼不同呢？這兩個名稱，是就果報而確立的稱謂。下文所說的天，指的是第一義天。而且經論都說，各有旨趣。梵，是針對欲界的沉重粗糙而得名。天，是針對人而稱呼的。經中說梵名為涅槃，是說道欲到達的境界。雖然是從果報而確立的稱謂，而天行以四禪為本體，擴充套件了前面的禪定。梵行以四無量心為本體，擴充套件了前面的智慧。戒的功用淺薄，所以簡略而不擴充套件。因為這三種行能夠治療煩惱，所以稱之為病行，表示如同嬰兒一樣，就稱為嬰兒行。
迦葉，菩薩摩訶薩（Great Bodhisattva）如何才能聽聞到這樣的大涅槃經呢？
僧宗說：大致可以將聖行分為六段。第一段闡明戒律，第二段闡明禪定，第三段闡明智慧。這三段闡明本體已經完畢。第四段讚歎經典，第五段辨析弘揚流通，第六段佛引用昔日的苦行作為證明。寶亮說：
【English Translation】 The meaning of 're-illuminating the cause' is the second meaning within the broad meaning of 'cause'. Being drawn by karma towards fruition, and also relying on fruition to guide and transform, these are all meanings of 'Karma' (action). The so-called five elements probably refer to the number of one direction only.
At that time, the Buddha said to Bodhisattva Kashyapa, (up to) the so-called 'Mahayana Mahaparinirvana Sutra'.
Fa Yao said: Generally judging the beginning and end of the holy conduct, there are three layers of meaning. The first, from leaving home onwards, clarifies the practice of precepts (sila). The second, from contemplating impurity onwards, clarifies the practice of meditation (dhyana). The third, from the Four Noble Truths onwards, clarifies the practice of wisdom (prajna). Sengzong said: Regarding the analysis of the meaning of the five practices, the first three each have a substance. From two aspects, establish meaning based on function. If discussed comprehensively, all three practices can be called holy practices. If discussing function separately, select the aspect that is emphasized to establish the name, and the remaining meanings are hidden and not mentioned. 'Holy' means 'correct'. Precepts, meditation, and wisdom are the substance, referring to the straight path, without crookedness. Practicing oneself and transforming others is the general meaning of practice. Now, from precepts, meditation, and wisdom, the substance of self-practice, derive the merit of transforming others, which are heavenly practice (Deva-vihara) and Brahma practice (Brahma-vihara). 'Heavenly' means pure. 'Brahma' also means pure. What is the difference? These two names are established based on the result. The 'heavenly' mentioned below refers to the 'First Principle Heaven'. Moreover, the sutras and treatises all say that each has its own purpose. 'Brahma' is named in contrast to the heavy and coarse realm of desire. 'Heavenly' is a term used in contrast to humans. The sutra says that 'Brahma' is named Nirvana, which means the state that the path desires to reach. Although the name is established based on the result, heavenly practice takes the four dhyanas as its substance, expanding the preceding meditation. Brahma practice takes the four immeasurables (four Brahmaviharas) as its substance, expanding the preceding wisdom. The function of precepts is shallow, so it is brief and not expanded. Because these three practices can cure afflictions, they are called 'sick practice', indicating being like an infant, and thus called 'infant practice'.
Kashyapa, how can a Bodhisattva Mahasattva (Great Bodhisattva) hear such a Great Nirvana Sutra?
Sengzong said: Generally, the holy conduct can be divided into six sections. The first section clarifies precepts, the second section clarifies meditation, and the third section clarifies wisdom. These three sections clarifying the substance are now complete. The fourth section praises the sutra, the fifth section analyzes propagation and circulation, and the sixth section the Buddha cites past ascetic practices as proof. Bao Liang said:
判聖行。有四段。第一明戒。第二明定。第三明慧。第四嘆經辨流通也。智秀曰。大分聖行中。為兩段。第一至無垢藏王。正明聖行體。第二訖品。以行由經立。故嘆經也。前已列五行名。此下辨聖行。行由經得。故顯聞經。以為根本。
聞已生信信已應作(至)復有方等大乘經典。
案。僧亮曰。戒定智慧。以信為始。故先顯信也。思惟者。金剛長壽。以善業為因。善業所說。自歸身中未來三寶也。諸佛世尊者。謂等為眾生。作歸依處。說自歸也。無上道者。經云。知法名佛。知離名法。知無為名僧。僧法自悟者。無上佛大正法。離非法也。眾善普集。體是無為。諸佛同得。故名大眾正行僧也。復有方等者。謂大乘之中。廣說此義也。僧宗曰。說明戒中。有八科。第一明出家戒。即為戒體。第二明非但具出家戒。亦具五支諸戒。備十善等也。第三明從此漸勝。乃至能得上住無漏道共戒也。第四明非但止得道定共戒而已。亦于微細律儀。精持不犯者。既備前四科諸戒。然有行而無愿。則烝生退沒故。第五廣明諸愿。下有九重愿也。雖有行愿。若非善巧方便。則留住生死故。第六明迴向。以我之善。回與眾生。共向佛果也。既備上眾德。功行轉深。必登初地。第七有三翻。釋不動名也。第八結釋所以得聖行
【現代漢語翻譯】 現代漢語譯本： 判聖行。分為四個部分。第一部分闡明戒律，第二部分闡明禪定，第三部分闡明智慧，第四部分讚歎經典並辨別流通。 智秀說：大體上，聖行可以分為兩個部分。第一部分到『無垢藏王』為止，主要闡明聖行的本體。第二部分到本品結束，因為聖行是通過經典建立的，所以讚歎經典。前面已經列出了五種聖行的名稱，下面辨別聖行。聖行是通過經典獲得的，所以彰顯聽聞經典是根本。
『聽聞后產生信心，產生信心后應當修行（直到）又有方等大乘經典。』
按僧亮的說法：戒、定、慧以信為開始，所以首先彰顯信心。『思惟』指的是，《金剛長壽經》以善業為因，善業所說的是自歸於身中未來三寶。『諸佛世尊』指的是，佛爲了眾生，作為歸依之處，宣說自歸。『無上道』指的是，經中說：『知法名為佛，知離名為法，知無為名僧。』僧人自己領悟佛法，就是無上的佛的大正法，遠離非法。各種善行普遍聚集，其本體是無為，諸佛共同證得，所以名為大眾正行僧。 『復有方等』指的是，在大乘經典中，廣泛地闡述這個道理。僧宗說：說明戒律中有八個方面。第一，闡明出家戒，即為戒體。第二，闡明不僅僅具備出家戒，也具備五支戒等各種戒律，具備十善等。第三，闡明從此逐漸殊勝，乃至能夠證得上住無漏道共戒。第四，闡明不僅僅只是得到道定共戒，而且對於細微的律儀，精勤地持守而不違犯。既然具備了前面四個方面的各種戒律，然而有修行而沒有願望，就會像蒸煮食物一樣，最終退沒，所以第五，廣泛地闡明各種願望，下面有九重愿。雖然有修行和願望，如果不是善巧方便，就會停留在生死輪迴中，所以第六，闡明迴向，將我的善行，迴向給眾生，共同趨向佛果。既然具備了上述各種功德，功行逐漸加深，必定登上初地。第七，有三種方式來解釋『不動』的含義。第八，總結解釋為什麼能夠獲得聖行。
【English Translation】 English version: Judging the Holy Conduct. There are four sections. The first clarifies precepts (śīla), the second clarifies concentration (samādhi), the third clarifies wisdom (prajñā), and the fourth praises the scriptures and distinguishes their circulation. Zhi Xiu said: Broadly speaking, the Holy Conduct can be divided into two sections. The first section, up to 'Immaculate Treasure King (Wugou Zangwang),' mainly clarifies the essence of the Holy Conduct. The second section, up to the end of the chapter, praises the scriptures because the Holy Conduct is established through them. The names of the five types of Holy Conduct have already been listed earlier; below, we distinguish the Holy Conduct. The Holy Conduct is obtained through the scriptures, so it emphasizes that hearing the scriptures is fundamental.
'Having heard, faith arises; having faith, one should practice (until) there are also Vaipulya (Fangdeng) Mahāyāna scriptures.'
According to Sengliang: Precepts, concentration, and wisdom begin with faith, so faith is emphasized first. 'Thinking' refers to the Vajra Longevity Sutra, which takes good karma as the cause; what good karma speaks of is self-reliance on the future Three Jewels within oneself. 'All Buddhas, World Honored Ones' refers to the Buddhas, for the sake of sentient beings, acting as places of refuge, proclaiming self-reliance. 'Supreme Path' refers to what the scripture says: 'Knowing the Dharma is called Buddha, knowing detachment is called Dharma, knowing non-action is called Sangha.' Monks themselves realizing the Dharma is the supreme Buddha's Great Righteous Dharma, far from what is not Dharma. Various good deeds universally gathered, their essence is non-action, jointly attained by all Buddhas, so it is called the Great Assembly's Righteous Practice Sangha. 'Also, Vaipulya' refers to the fact that within the Mahāyāna scriptures, this principle is extensively explained. Sengzong said: Explaining the precepts has eight aspects. First, clarifying the monastic precepts, which are the essence of the precepts. Second, clarifying that one not only possesses the monastic precepts but also possesses various precepts such as the five precepts, possessing the ten good deeds, etc. Third, clarifying that from this, one gradually becomes superior, until one is able to attain the Upariśuddha (Shangzhu) Anāsrava (Wulou) Path-Sharing Precepts. Fourth, clarifying that one not only obtains the Path-Concentration-Sharing Precepts but also diligently upholds even the subtle Vinaya (Lüyi) without transgression. Since one possesses the various precepts of the previous four aspects, yet if one has practice without aspiration, one will eventually regress, like steamed food that spoils; therefore, fifth, extensively clarifying various aspirations, below which are the ninefold vows. Although one has practice and aspiration, if one lacks skillful means, one will remain in the cycle of birth and death; therefore, sixth, clarifying dedication, dedicating my good deeds to sentient beings, jointly moving towards the fruit of Buddhahood. Since one possesses the above various merits, and one's practice gradually deepens, one will certainly ascend to the first ground (bhūmi). Seventh, there are three ways to explain the meaning of 'immovable (acala)'. Eighth, summarizing and explaining why one is able to obtain the Holy Conduct.
之名也。寶亮曰。辨戒中有六段。第一辨求戒方便。第二正明戒體。第三論戒之深淺。第四發願以防戒。第五明迴向。第六結果也。
我今當爲愛樂貪求(至)牛羊雞犬豬豕之屬。
案。僧亮曰。求欲出家之方便也。此下有三思惟。此第一就聞慧中思惟也。
復作是念居家逼迫(至)剃除須發出家學道。
案。僧亮曰。第二就思慧中思惟。應出家也。
復作是念我今定當(至)護戒之心猶如金剛。
案。僧亮曰。第三修慧中思惟。決定出家也。寶亮曰。第二正明持戒體。
善男子譬如有人帶持浮囊(至)敬重堅固等無差別。
案。僧亮曰。海譬生死。浮囊譬戒。羅剎譬煩惱經文自合也。僧宗曰。第一科。
菩薩若能如是豎持(至)阿耨多羅三藐三菩提戒。
案。僧亮曰。戒有五分身業口業。五戒十戒。二百五十戒。是根本三乘通行也。餘四者。是菩薩戒也。覺者。覺三善也。念者。念無相念也。正法戒者。無漏由其內解不可師授也。僧宗曰。第二科也。寶亮曰。五枝戒者。戒體也。根本業戒者。小乘四重戒也。菩薩雖心為先。亦不遺身口也。前後眷屬者。從第二篇以下也。是四重之餘也。覺清凈者。三毒等。悉犯菩薩戒。此明不起也。正念者。謂四十
【現代漢語翻譯】 現代漢語譯本： 之名也。寶亮說：『辨戒中有六段。第一辨求戒方便，第二正明戒體，第三論戒之深淺，第四發願以防戒，第五明迴向，第六結果也。』
『我今當爲愛樂貪求（至）牛羊雞犬豬豕之屬。』
案：僧亮說：『求欲出家之方便也。此下有三思惟。此第一就聞慧中思惟也。』
『復作是念居家逼迫（至）剃除須發出家學道。』
案：僧亮說：『第二就思慧中思惟，應出家也。』
『復作是念我今定當（至）護戒之心猶如金剛。』
案：僧亮說：『第三修慧中思惟，決定出家也。』寶亮說：『第二正明持戒體。』
『善男子譬如有人帶持浮囊（至）敬重堅固等無差別。』
案：僧亮說：『海譬生死，浮囊譬戒，羅剎譬煩惱經文自合也。』僧宗說：『第一科。』
『菩薩若能如是豎持（至）阿耨多羅三藐三菩提戒（anuttara-samyak-sambodhi，無上正等正覺）。』
案：僧亮說：『戒有五分身業口業。五戒十戒。二百五十戒。是根本三乘通行也。餘四者。是菩薩戒也。覺者。覺三善也。念者。念無相念也。正法戒者。無漏由其內解不可師授也。』僧宗說：『第二科也。』寶亮說：『五枝戒者。戒體也。根本業戒者。小乘四重戒也。菩薩雖心為先。亦不遺身口也。前後眷屬者。從第二篇以下也。是四重之餘也。覺清凈者。三毒等。悉犯菩薩戒。此明不起也。正念者。謂四十』
【English Translation】 English version: It is also called this name. Bao Liang said: 'There are six sections in distinguishing precepts. The first distinguishes the means of seeking precepts, the second clearly explains the substance of the precepts, the third discusses the depth of the precepts, the fourth makes vows to prevent violations, the fifth explains dedication, and the sixth is the result.'
'I should now be loving and greedy (to) cattle, sheep, chickens, dogs, pigs, and other such creatures.'
According to Seng Liang: 'This is the means of seeking to leave home. Below are three contemplations. This first one is contemplating within the wisdom of hearing.'
'Again, he thinks that being at home is oppressive (to) shaving his head and beard to leave home and study the Way.'
According to Seng Liang: 'The second is contemplating within the wisdom of thought, that one should leave home.'
'Again, he thinks, 'I will definitely (to) the mind of protecting the precepts is like diamond.'
According to Seng Liang: 'The third is contemplating within the wisdom of cultivation, that one is determined to leave home.' Bao Liang said: 'The second clearly explains the substance of upholding the precepts.'
'Good man, it is like someone carrying a floating bag (to) respect, solidity, etc., are no different.'
According to Seng Liang: 'The sea is a metaphor for birth and death, the floating bag is a metaphor for precepts, and the Rakshasa (demon) is a metaphor for afflictions. The scripture itself fits together.' Seng Zong said: 'The first section.'
'If a Bodhisattva (enlightened being) can uphold them in this way (to) the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) precepts.'
According to Seng Liang: 'The precepts have five parts: body karma, speech karma. The five precepts, ten precepts, and two hundred and fifty precepts are the fundamental precepts common to the three vehicles. The other four are Bodhisattva precepts. 'Awakening' means awakening to the three good deeds. 'Mindfulness' means mindfulness of no-form. 'Right Dharma precepts' are unconditioned, understood internally and cannot be taught by a teacher.' Seng Zong said: 'The second section.' Bao Liang said: 'The five-branched precepts are the substance of the precepts. The fundamental karma precepts are the four major precepts of the Hinayana (smaller vehicle). Although the Bodhisattva's mind comes first, he does not neglect body and speech. The preceding and following retinue are from the second chapter onwards. These are the remainder of the four major precepts. 'Awakening to purity' means that the three poisons, etc., all violate the Bodhisattva precepts. This explains not arising. 'Right mindfulness' refers to the forty.'
輕戒。亦不犯也。迴向者。即上四戒也。
迦葉菩薩摩訶薩復有二種(至)白四羯磨然後乃得。
案。僧宗曰。第三科明前二戒。猶是有漏。此發無漏心邊道共戒也。
複次善男子有二種戒(至)與性重戒等無差別。
案。僧亮曰。性重戒者。以犯四重。譬如拆石。不可還合。退失聖照。亦致世譏。但內障重故。從重受名也。譏謙戒亦如是也。僧宗曰。第四科明乃至微細不犯也。寶亮曰。第三明或淺深也。夫有作罪者。運三毒而起也。豈有一罪而非性。若云。俗人違法而無罪者。便是聖人為出家者。作罪因緣。理豈然乎。此皆是性也。
善男子菩薩摩訶薩(至)是名菩薩摩訶薩護持禁戒。
案。僧亮曰。行愿相助。成持戒也。僧宗曰。第五科行。必須愿也。寶亮曰。第四發願。以防戒也。
菩薩摩訶薩護持如是(至)具足成就波羅蜜戒。
案。僧亮曰。第六明若方便。故不滯生死也。善戒者。異外道也。不缺者。不犯輕微戒也。不折者。謂不破四禁也。大乘者。離小心也。不退者。若得八住。備三不退也。隨順戒者。菩提戒也。畢竟者。成佛乃得也。又言畢竟不起心相也。波羅蜜者。到無相彼岸也。寶亮曰。第五列諸戒。愿物同我。終不獨隮也。
善男子菩
【現代漢語翻譯】 現代漢語譯本 輕戒，也不算違犯。『迴向』指的是上面的四條戒律。
迦葉菩薩摩訶薩（Kasyapa Bodhisattva Mahasattva，大菩薩）又有兩種（直到）經過白四羯磨（bái sì jiémó，通過四次羯磨儀式）才能得到。
案：僧宗說，第三科說明前兩條戒律仍然是有漏的，這裡是發起無漏心邊的道共戒。
其次，善男子，有兩種戒（直到）與性重戒（xìng zhòng jiè，根本戒）等同，沒有差別。
案：僧亮說，性重戒是指觸犯四重戒，譬如打碎石頭，無法復原，會退失聖人的照鑒，也會招致世俗的譏諷。只是因為內在的障礙深重，所以從重處命名。譏謙戒也是如此。僧宗說，第四科說明乃至微細之處也不違犯。寶亮說，第三說明或深或淺。凡是造罪的人，都是運用貪嗔癡三毒而生起的。難道會有不是本性的罪嗎？如果說，俗人違法而沒有罪，那麼就是聖人為出家之人制造造罪的因緣，道理上豈能如此呢？這些都是本性。
善男子，菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）（直到）這叫做菩薩摩訶薩護持禁戒。
案：僧亮說，行愿互相幫助，成就持戒。僧宗說，第五科是行動，必須要有願力。寶亮說，第四是發願，用來防止破戒。
菩薩摩訶薩護持如此（直到）具足成就波羅蜜戒（bōluómì jiè，到彼岸的戒律）。
案：僧亮說，第六說明如果善用方便，就不會滯留在生死輪迴中。『善戒』是區別于外道。『不缺』是不犯輕微的戒律。『不折』是指不破四條根本禁戒。『大乘』是遠離小乘之心。『不退』是如果得到八地菩薩的果位，就具備三種不退轉。『隨順戒』是菩提戒。『畢竟』是成佛才能得到。又說，畢竟不起心相。『波羅蜜』是到達無相的彼岸。寶亮說，第五是列舉各種戒律，願望眾生與我一同到達彼岸，終究不會獨自昇天。
善男子，菩薩
【English Translation】 English version A minor precept is also not considered a violation. 'Returning' refers to the above four precepts.
Furthermore, Kasyapa Bodhisattva Mahasattva (great Bodhisattva) has two kinds (until) one can only obtain it after the 'bái sì jiémó' (白四羯磨, fourfold karma ritual).
Note: Monk Zong said that the third section explains that the first two precepts are still with outflows. This is to generate the 'dào gòng jiè' (道共戒, precepts shared with the path) at the edge of the outflow-free mind.
Furthermore, good man, there are two kinds of precepts (until) they are the same as the 'xìng zhòng jiè' (性重戒, fundamental precepts) without any difference.
Note: Monk Liang said that 'xìng zhòng jiè' (性重戒, fundamental precepts) refers to violating the four major precepts, like breaking a stone, which cannot be put back together. It will cause the loss of the sage's illumination and also lead to worldly ridicule. It is only because the internal obstacles are heavy that it is named from the heavy aspect. The 'jī qiān jiè' (譏謙戒, precepts of ridicule and humility) are also like this. Monk Zong said that the fourth section explains that even the slightest violations are not committed. Bao Liang said that the third explains the depth or shallowness. Those who commit sins arise from the operation of the three poisons of greed, anger, and ignorance. How can there be a sin that is not of the nature? If it is said that laypeople violate the law without sin, then it is the sage creating the conditions for monks to commit sins. How can this be reasonable? These are all of the nature.
Good man, Bodhisattva Mahasattva (great Bodhisattva) (until) this is called Bodhisattva Mahasattva upholding the precepts.
Note: Monk Liang said that practice and vows help each other to accomplish upholding the precepts. Monk Zong said that the fifth section is action, which must have vows. Bao Liang said that the fourth is making vows to prevent breaking the precepts.
Bodhisattva Mahasattva upholds in this way (until) fully accomplishing the 'bōluómì jiè' (波羅蜜戒, precepts of paramita).
Note: Monk Liang said that the sixth explains that if one skillfully uses expedient means, one will not be stuck in the cycle of birth and death. 'Good precepts' are different from external paths. 'Not lacking' is not violating minor precepts. 'Not broken' refers to not breaking the four fundamental prohibitions. 'Mahayana' is being away from the mind of the small vehicle. 'Not retreating' is if one obtains the eighth ground of Bodhisattva, one possesses the three non-retrogression. 'Following precepts' are Bodhi precepts. 'Ultimately' is only obtained upon becoming a Buddha. It is also said that ultimately no mental phenomena arise. 'Paramita' is reaching the other shore of non-form. Bao Liang said that the fifth is listing various precepts, wishing that all beings reach the other shore with me, and ultimately not ascending alone.
Good man, Bodhisattva
薩摩訶薩(至)是名菩薩摩訶薩修習聖行。
案。僧亮曰。初地也。說聖行果。明戒分所得非直一戒。便獲此地。下云。四魔不能動。明戒始終之能耳。僧宗曰。第七科結果也。今初地實云歡喜。而稱不動者。正言不為怖畏所動。不墮者。既登初住。無還凡理也。不退者。不起二乘心也。第二釋不動云。不為貪恚所動也。第三釋不動云。不為四魔所動。理推不應爾。但菩薩舍壽之時。不以死苦移念故耳。寶亮曰。第六結果也。戒定慧悉結在初地。夫不修則已。修則俱修。豈容但戒而無定耶。所以結有前後者。逐義勢耳。爾時戒心堅固。所以結之不動耳。定以靜攝安忍。即結堪忍也。慧以照了離畏。即結無畏也。戒是定因。因定發慧。以次第也。
善男子云何名為聖行(至)以是義故須名聖行。
案。僧宗曰。第八科結聖行名也。有聖法舉無漏法體也。常觀空者。舉法界之境。以成聖義也。
大般涅槃經集解卷第二十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十八
釋觀三十六物 釋四意止觀 結定果 出仙豫王殺 婆羅門事 釋四諦義 釋三苦義 釋四諦有漏無漏義 釋八苦義
聖行品之第二
複次善男子菩薩摩訶
【現代漢語翻譯】 薩摩訶薩(Sattvamahāsattva，偉大的菩薩)是名菩薩摩訶薩修習聖行。
案。僧亮曰。初地也。說聖行果。明戒分所得非直一戒。便獲此地。下云。四魔不能動。明戒始終之能耳。僧宗曰。第七科結果也。今初地實云歡喜。而稱不動者。正言不為怖畏所動。不墮者。既登初住。無還凡理也。不退者。不起二乘心也。第二釋不動云。不為貪恚所動也。第三釋不動云。不為四魔所動。理推不應爾。但菩薩舍壽之時。不以死苦移念故耳。寶亮曰。第六結果也。戒定慧悉結在初地。夫不修則已。修則俱修。豈容但戒而無定耶。所以結有前後者。逐義勢耳。爾時戒心堅固。所以結之不動耳。定以靜攝安忍。即結堪忍也。慧以照了離畏。即結無畏也。戒是定因。因定發慧。以次第也。
善男子云何名為聖行(Ārya-caryā，聖潔的行為) (至) 以是義故須名聖行。
案。僧宗曰。第八科結聖行名也。有聖法舉無漏法體也。常觀空者。舉法界之境。以成聖義也。
大般涅槃經集解卷第二十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十八
釋觀三十六物 釋四意止觀 結定果 出仙豫王殺 婆羅門事 釋四諦義 釋三苦義 釋四諦有漏無漏義 釋八苦義
聖行品之第二
複次善男子菩薩摩訶
【English Translation】 Sattvamahāsattva (The great Bodhisattva) is the name of the Bodhisattva-Mahāsattva who cultivates the holy conduct.
Commentary: The monk Sengliang said, 'It is the first Bhumi (stage of Bodhisattva). It speaks of the fruit of holy conduct, clarifying that what is obtained through precepts is not just one precept that leads to this Bhumi. The following says, 'The four Maras (demons) cannot move him,' clarifying the ability of the precepts from beginning to end.' The monk Sengzong said, 'It is the seventh section, the result. Now, the first Bhumi is indeed called Joyful, but it is called Immovable because it is not moved by fear. 'Not falling' means that once one has attained the first stage, there is no return to the ordinary. 'Not regressing' means not giving rise to the mind of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The second explanation of 'immovable' is 'not moved by greed and hatred.' The third explanation of 'immovable' is 'not moved by the four Maras.' Logically, it should not be so, but when a Bodhisattva relinquishes his life, he does not shift his thoughts due to the suffering of death.' Baoliang said, 'It is the sixth result. Precepts, Samadhi (concentration), and Prajna (wisdom) are all concluded in the first Bhumi. If one does not cultivate, then that's it; if one cultivates, then one cultivates all. How can there be only precepts without Samadhi? The reason for concluding them in sequence is according to the meaning and power. At that time, the mind of precepts is firm, so it is concluded as immovable. Samadhi uses stillness to gather endurance, which is concluded as forbearance. Prajna uses illumination to be free from fear, which is concluded as fearlessness. Precepts are the cause of Samadhi, and from Samadhi, Prajna arises, in sequence.'
Good man, what is called holy conduct (Ārya-caryā)? (to) For this reason, it must be called holy conduct.
Commentary: The monk Sengzong said, 'It is the eighth section, concluding the name of holy conduct. Having the holy Dharma (law) means upholding the substance of the unconditioned Dharma. Constantly contemplating emptiness means upholding the realm of the Dharma-dhātu (realm of reality) to complete the meaning of holiness.'
Mahāparinirvāṇa Sūtra Collected Commentaries, Volume 27 Taisho Tripitaka, Volume 37, No. 1763, Mahāparinirvāṇa Sūtra Collected Commentaries
Mahāparinirvāṇa Sūtra Collected Commentaries, Volume 28
Explanation of Contemplating the Thirty-Six Impurities, Explanation of the Four Foundations of Mindfulness, Conclusion of the Fruit of Samadhi, Excerpt of King Xianyu's Killing, The Brahman's Affair, Explanation of the Meaning of the Four Noble Truths, Explanation of the Meaning of the Three Kinds of Suffering, Explanation of the Meaning of the Four Noble Truths with Afflictions and without Afflictions, Explanation of the Meaning of the Eight Sufferings
Chapter Two on Holy Conduct
Furthermore, good man, Bodhisattva-Mahā
薩(至)除去皮肉唯觀白骨。
案。僧亮曰。第二明定門也。有八段。第一總觀身。有三十六佛。第二移觀。觀四色覓我不得。第三觀手足支節相柱。為觀轉明。第四見一切皆青也。此觀始成故。第五諸佛現而復隱。令其思而易觀。第六觀心。是則前觀身後觀心具三。意止二。既已具。則四亦具也。故第七結堪忍地。第八明既得勝定。必能為物破戒也。此先明身意止也。以人人多於身中計有凈也。此即第一觀也。寶亮曰。第二門有五段。四念觀即四也。第五結果。此下觀身無我。
復作是念骨色相異(至)即得斷除一切色慾。
案。僧亮曰。伏斷鮮凈之慾也。因色起欲未盡下形貌等三。皆因色起也。僧宗曰。第二移觀四色。覓我不得也。
復作是念如是骨者(至)二姿態欲三細觸欲。
案。僧宗曰。第三觀也。
菩薩摩訶薩觀青骨時(至)青黃赤白鴿等色光。
案。僧宗曰。為觀轉明。是以第四觀青。則一切皆青也。
菩薩於是一一諸光明中(至)光中諸佛忽然不現。
案。僧亮曰。抱疑來久見像。便問。忽然不見者。觀道未明。不答而滅也。僧宗曰。第五諸佛現而復隱。令其思而易觀也。寶亮曰。第一身念處觀也。
復作是念或識是我(至)猶如流
【現代漢語翻譯】 現代漢語譯本： 薩（Sarva，一切）——直到除去皮肉，只觀察白骨。
案：僧亮說：『第二是明定門。』有八段。第一是總觀身，有三十六佛。第二是移觀，觀察四色而找不到『我』。第三是觀察手足支節相互支撐，使觀察更加明晰。第四是見到一切都是青色的。這是因為此觀想開始成就。第五是諸佛顯現又隱沒，使人思考而更容易觀想。第六是觀心。這樣，前面的觀身和後面的觀心就具備了三，意止具備了二。既然已經具備，那麼四也具備了。所以第七總結為堪忍地。第八說明既然得到了殊勝的禪定，必定能為眾生破除戒律。』這是先說明身、意、止。因為人們大多在身體中認為有清凈的東西。這就是第一觀。 寶亮說：『第二門有五段。四念觀就是四。第五是結果。』這以下是觀身無我。
又這樣想：骨頭的顏色各不相同（直到）就能斷除一切**（此處原文有省略）。
案：僧亮說：『是爲了伏斷新鮮潔凈的慾望。』因為從顏色產生慾望，未盡的還有形貌等三，都是因為顏色而產生的。 僧宗說：『第二是移觀四色，找不到『我』。』
又這樣想：像這樣的骨頭（直到）二姿態欲，三細觸欲。
案：僧宗說：『這是第三觀。』
菩薩摩訶薩在觀察青骨時（直到）青、黃、赤、白、鴿等顏色的光芒。
案：僧宗說：『爲了使觀想更加明晰。所以第四是觀青色，那麼一切都是青色的。』
菩薩在每一個光明中（直到）光明中的諸佛忽然不顯現。
案：僧亮說：『因為長期抱有疑惑，所以見到佛像，便發問。忽然不見，是因為觀想的道路還不明確，所以不回答而隱沒。』 僧宗說：『第五是諸佛顯現又隱沒，使人思考而更容易觀想。』 寶亮說：『第一是身念處觀。』
又這樣想：或許識是我（直到）猶如流水。
【English Translation】 English version: Sarva (Sarva, everything) - Until the skin and flesh are removed, only observe the white bones.
Commentary: The monk Liang said: 'The second is the gate of clear samadhi.' There are eight sections. The first is the general contemplation of the body, with thirty-six Buddhas. The second is the shifting contemplation, observing the four colors and not finding 'I'. The third is observing the support of the hands, feet, and joints, making the contemplation clearer. The fourth is seeing that everything is blue. This is because this contemplation begins to be accomplished. The fifth is that the Buddhas appear and then disappear, making people think and contemplate more easily. The sixth is contemplating the mind. In this way, the previous contemplation of the body and the subsequent contemplation of the mind possess three, and the cessation of intention possesses two. Since they are already possessed, then four are also possessed. Therefore, the seventh concludes with the land of endurance. The eighth explains that since one has obtained excellent samadhi, one will surely be able to break the precepts for the sake of sentient beings.' This first explains the body, intention, and cessation. Because people mostly think that there is purity in the body. This is the first contemplation. Bao Liang said: 'The second gate has five sections. The four contemplations of mindfulness are the four. The fifth is the result.' Below this is the contemplation of the body as non-self.
Again, think like this: the colors of the bones are different (until) one can cut off all ** (omission in the original text here).
Commentary: The monk Liang said: 'It is to subdue and cut off the desire for freshness and purity.' Because desire arises from color, the three things that are not exhausted, such as appearance, etc., all arise from color. The monk Zong said: 'The second is to shift the contemplation to the four colors and not find 'I'.'
Again, think like this: bones like these (until) two postures of desire, three subtle touches of desire.
Commentary: The monk Zong said: 'This is the third contemplation.'
When the Bodhisattva Mahasattva contemplates the blue bones (until) the light of blue, yellow, red, white, pigeon, and other colors.
Commentary: The monk Zong said: 'To make the contemplation clearer. Therefore, the fourth is to contemplate the color blue, then everything is blue.'
The Bodhisattva in each and every light (until) the Buddhas in the light suddenly disappear.
Commentary: The monk Liang said: 'Because of long-held doubts, when seeing the Buddha image, one asks. The reason for the sudden disappearance is that the path of contemplation is not yet clear, so one does not answer and disappears.' The monk Zong said: 'The fifth is that the Buddhas appear and then disappear, making people think and contemplate more easily.' Bao Liang said: 'The first is the contemplation of the mindfulness of the body.'
Again, think like this: perhaps consciousness is me (until) like flowing water.
水亦復非我。
案。僧亮曰。第二心念處觀。
復作是念若識非我(至)當於何處而生貪慾。
案。寶亮曰。第三法念處觀。
若被罵辱復於何處(至)則墮地獄畜生餓鬼。
案。僧亮曰。領佛不答之旨。乃觀識求我。又不可得觀出入息。或是我者。有息則生。無息則死。觀之直是風性。亦復非我息。以風多風。乃四大合成而一性。非我和合。亦無復作是念。悉無有我者。得無我空。見第一義。則見世諦也。僧宗曰。或息是我者。第六即是心意止觀也。但見生滅唸唸流謝。豈有一神常而不滅耶。何處當有受罵辱者。此明無我。但見眾法我心自息也。寶亮曰。第四明受念處觀也。
菩薩爾時作是觀已(至)是故名為住堪忍地。
案。僧亮曰。結定果也。僧宗曰。堪忍地者。第七結果。謂三地也。三地菩薩。修十二門種。得忍度成就。既能安心忍理。故能於事不起瞋也。寶亮曰。第五結果。
迦葉菩薩摩訶薩白佛言(至)菩薩摩訶薩得毀凈戒。
案。僧亮曰。上浮囊之譬。輕重不犯。而菩薩護法。應化隨緣。二言相食。宜項會也。未得不動地者。明未得。猶尚不犯。何況已得。若為攝取眾生得毀戒也。僧宗曰。第八明得深定已。能隨緣益物。得破戒也。寶亮曰。
【現代漢語翻譯】 現代漢語譯本：水也不是我。
註釋：僧亮說，這是第二心念處觀。
又這樣想：如果識不是我，那麼貪慾會在哪裡產生呢？
註釋：寶亮說，這是第三法念處觀。
如果被謾罵侮辱，又在哪裡承受呢？如果因此而墮落，就會墮入地獄、畜生、餓鬼道。
註釋：僧亮說，這是領會佛不回答的旨意，於是觀察識，尋求我，但不可得。觀察出入息，或者認為息是我，有息則生，無息則死。觀察的結果，息只是風的性質，也不是我。因為風多則成風，乃是四大（地、水、火、風）合成的一種性質，不是我和合。也不再這樣想，一切都沒有我，得到無我空，見到第一義諦，也就見到了世俗諦。僧宗說，或者認為息是我，第六即是心意止觀。但見生滅，唸唸流逝，哪裡有一個神常住而不滅呢？哪裡會有承受謾罵侮辱的人呢？這說明無我，只見眾法，我心自然止息。寶亮說，這是第四明受念處觀。
菩薩那時作這樣的觀想后，因此名為住在堪忍地（能忍受苦難的境界）。
註釋：僧亮說，這是總結果報。僧宗說，堪忍地，是第七結果，指三地菩薩。三地菩薩，修習十二門種，得到忍度成就。既然能夠安心於忍的道理，所以能夠對事不起嗔恨。寶亮說，這是第五結果。
迦葉（Kasyapa，佛陀的弟子）菩薩摩訶薩對佛說，菩薩摩訶薩會得到毀壞清凈戒律的結果嗎？
註釋：僧亮說，這是用浮囊的比喻，說明輕重不犯，而菩薩爲了護持佛法，應化隨緣，二者相互補充，應該綜合理解。未得不動地（第八地菩薩的境界）的人，說明未得，尚且不犯，何況已經得到的人。爲了攝取眾生，可以毀壞戒律。僧宗說，第八說明得到甚深禪定后，能夠隨緣利益眾生，可以破戒。寶亮說，
【English Translation】 English version: Water is also not 'me'.
Annotation: Sangliang said, this is the second contemplation of the mind-object.
Again, one thinks: if consciousness is not 'me', then where does craving arise?
Annotation: Baoliang said, this is the third contemplation of the dharma-object.
If one is scolded and insulted, where is the suffering experienced? If one falls because of this, one will fall into hell, the animal realm, and the realm of hungry ghosts.
Annotation: Sangliang said, this is understanding the Buddha's intention in not answering, and thus observing consciousness, seeking 'me', but it is unattainable. Observing the in-breath and out-breath, or thinking that the breath is 'me', with breath there is life, without breath there is death. Observing the result, the breath is merely the nature of wind, and is also not 'me'. Because much wind becomes wind, it is a nature composed of the four great elements (earth, water, fire, wind), not a combination of 'me'. And no longer thinking in this way, everything is without 'me', attaining the emptiness of no-self, seeing the first noble truth, and thus seeing the conventional truth. Sengzong said, or thinking that the breath is 'me', the sixth is the contemplation of mind and intention. But seeing arising and ceasing, thoughts flowing away moment by moment, where is there a spirit that is constant and does not perish? Where would there be someone to endure scolding and insult? This explains no-self, only seeing all dharmas, my mind naturally ceases. Baoliang said, this is the fourth explanation of the contemplation of feeling-object.
The Bodhisattva, having made such contemplation at that time, is therefore called dwelling in the Land of Endurance (the realm of being able to endure suffering).
Annotation: Sangliang said, this is concluding the result. Sengzong said, the Land of Endurance is the seventh result, referring to the Third Ground Bodhisattva. The Third Ground Bodhisattva cultivates the twelve doors of seeds, attaining the accomplishment of patience. Since one is able to settle the mind in the principle of patience, therefore one is able to not arise anger towards things. Baoliang said, this is the fifth result.
Kasyapa (Kasyapa, a disciple of the Buddha) Bodhisattva Mahasattva said to the Buddha, will the Bodhisattva Mahasattva attain the result of destroying pure precepts?
Annotation: Sangliang said, this is using the analogy of the floating bladder, explaining that light and heavy offenses are not committed, and that the Bodhisattva, in order to uphold the Dharma, responds and transforms according to conditions, the two complement each other and should be understood comprehensively. One who has not attained the Immovable Ground (the realm of the Eighth Ground Bodhisattva), explains that one has not attained it, and still does not commit offenses, let alone one who has already attained it. In order to gather sentient beings, one can destroy precepts. Sengzong said, the eighth explains that after attaining deep samadhi, one is able to benefit beings according to conditions, and can break precepts. Baoliang said,
問意定初依人位也。所以不待辨慧后。而此中問者。以戒定之位。本居五方便中無相行已上。是聖人位也。初依人雖覆信根永立。要未得真解。欲為利益之道得破戒。不解言菩薩寧當自墮地獄。不令眾生退菩提心。以此因緣。可得破戒而不名為犯也。
爾時文殊師利菩薩(至)若墮阿鼻地獄無有是處。
案。僧亮曰。至言實須以事證也。
爾時佛贊文殊師利(至)乃有如是無量勢力。
案。僧亮曰。為法斷命。即是護法。況直爾出入無期。心同虛空者乎。寶亮曰。引本行為證也。下梵行中。明三無量。當復廣其事也。
複次迦葉又有聖行所謂四聖諦苦集滅道。
案。僧亮曰。說慧也。慧緣真諦。辨真諦有三種。初明四諦。中辨二諦。后略明實諦也。此下盡八字五翻。說四諦也。僧宗曰。慧生由境故寄境以明慧也。有四科明義。第一明四諦。第二明二諦。第三明實諦。第四嘆經也。就四諦中有四翻。第一以五重略辨四諦。第二就八苦門。廣明苦諦。第三寄菩薩觀行。驗其所以。是可厭之法。第四略會通二教也。寶亮曰。第三門明慧也。有六段。第一就四諦辨慧。第二就真俗。第三就實諦。第四遣執。第五結慧果。第六明登初地。後進修二十五三昧。進得不動自在。地上至金剛心也
【現代漢語翻譯】 現代漢語譯本：提問的意圖在於確定最初的依據是人的位次。因此不需要等到辨別智慧之後才提問。而這裡提問的人，是因為戒定之位，本來就處於五方便中無相行以上，是聖人的位次。最初的依據雖然信根永遠確立，但還沒有得到真正的理解。想要爲了利益眾生的道路而破戒，卻不理解說『菩薩寧願自己墮入地獄，也不讓眾生退失菩提心』。因為這個因緣，可以破戒而不稱為犯戒。
當時，文殊師利菩薩（至）如果墮入阿鼻地獄，是沒有這種可能性的。
案：僧亮說，『至』字的意思，實際上需要用事實來證明。
當時，佛讚歎文殊師利（至）乃有如此無量的勢力。
案：僧亮說，爲了佛法斷送性命，就是護持佛法。更何況只是出入沒有期限，心如同虛空的人呢？寶亮說，這是引用本來的行為作為證明。下面的梵行中，闡明三無量，應當再次擴充套件這件事。
再次，迦葉，還有聖行，就是所謂的四聖諦（苦、集、滅、道）。
案：僧亮說，這是在說智慧。智慧緣于真諦。辨別真諦有三種方式：首先闡明四諦，中間辨別二諦，最後簡略地闡明實諦。這下面總共用八個字五次翻譯，來說明四諦。僧宗說，智慧的產生源於境界，所以寄託于境界來闡明智慧。有四個部分來闡明意義：第一是闡明四諦，第二是闡明二諦，第三是闡明實諦，第四是讚歎經典。就四諦而言，有四種方式：第一是用五重來簡略地辨別四諦，第二是就八苦門來廣泛地闡明苦諦，第三是寄託于菩薩的觀行，來驗證它之所以是可厭惡的法，第四是簡略地會通二教。寶亮說，第三門闡明智慧。有六個段落：第一是就四諦來辨別智慧，第二是就真俗，第三是就實諦，第四是去除執著，第五是總結智慧的果實，第六是闡明登上初地，之後進修二十五三昧，進而獲得不動自在，從地上到金剛心。
【English Translation】 English version: The intention of the question is to determine that the initial basis is the position of a person. Therefore, it is not necessary to wait until after distinguishing wisdom to ask. And the person asking here is because the position of precepts and samadhi is originally above the formless practice in the five expedient means, which is the position of a sage. Although the initial basis has the roots of faith permanently established, it has not yet obtained true understanding. Wanting to break the precepts for the sake of the path of benefiting sentient beings, but not understanding the saying 'A Bodhisattva would rather fall into hell himself than let sentient beings retreat from the mind of Bodhi'. Because of this cause and condition, one can break the precepts and not be called a violation.
At that time, Manjushri Bodhisattva (to) If one falls into Avici Hell, there is no such possibility.
Note: Sengliang said, the meaning of the word 'to' actually needs to be proven with facts.
At that time, the Buddha praised Manjushri (to) and had such immeasurable power.
Note: Sengliang said, sacrificing one's life for the Dharma is to protect the Dharma. Moreover, what about those who simply enter and exit without a fixed time, and whose minds are like empty space? Baoliang said, this is quoting the original behavior as proof. In the following Brahma conduct, clarifying the three immeasurables, one should expand on this matter again.
Furthermore, Kashyapa, there are also holy practices, namely the Four Noble Truths (suffering, accumulation, cessation, path).
Note: Sengliang said, this is talking about wisdom. Wisdom is based on the true meaning. There are three ways to distinguish the true meaning: first, clarify the Four Truths, in the middle, distinguish the Two Truths, and finally, briefly clarify the Real Truth. Below, a total of five translations using eight characters each are used to explain the Four Truths. Sengzong said, the generation of wisdom originates from the realm, so it is entrusted to the realm to clarify wisdom. There are four parts to clarify the meaning: the first is to clarify the Four Truths, the second is to clarify the Two Truths, the third is to clarify the Real Truth, and the fourth is to praise the scriptures. As far as the Four Truths are concerned, there are four ways: the first is to briefly distinguish the Four Truths with five layers, the second is to widely clarify the Truth of Suffering based on the Eight Sufferings, the third is to entrust it to the Bodhisattva's contemplation to verify why it is a detestable Dharma, and the fourth is to briefly reconcile the Two Teachings. Baoliang said, the third gate clarifies wisdom. There are six paragraphs: the first is to distinguish wisdom based on the Four Truths, the second is based on the true and the mundane, the third is based on the Real Truth, the fourth is to remove attachments, the fifth is to summarize the fruits of wisdom, and the sixth is to clarify ascending to the first ground, and then advancing to cultivate the twenty-five samadhis, and then obtaining immovable freedom, from the ground to the Vajra mind.
。就四諦門中。分為三章。第一有五重。此第一重。略辨四諦也。苦來逼心。心則生惱。謂逼迮相也。煩惱結業。能生來苦。生長相也。生死因盡。寂滅相也。緣中忘相之知大乘道也。
迦葉苦者逼迮相(至)滅者寂滅相道者大乘相。
案。僧亮曰。逼迫眾生也。僧宗曰。第一重以十四種色是苦具。心為苦體。言不起則已。起則為緣所逼。故言逼迫相也。十惡為因。無明為緣。以能生長未來故。故名集也。偏教以三心滅處為滅。圓教以常住之體絕眾相。為滅也。破彼三因。以大乘常住之因為道。
複次善男子苦者現相(至)滅者除相道者能除相。
案。僧亮曰。現惱切故。言現相也。僧宗曰。第二重謂法顯現者也。眾之為力。能𢌞轉行人。受六道苦果。轉相也。圓果之體。除一切惡。謂之除也。無漏之體性。能除戒五方便。雖是伏除。未是永斷。亦相從為道。取其感果之義。猶集諦攝也。寶亮曰。第二重也。粗著易知。為現相也。因謝果起。轉因得果。轉相也。滅者。據所除為論也。道者。據除為論也。
複次善男子苦者有三相(至)道者修戒定慧。
案。僧亮曰。三相者。苦受性苦。能苦眾生。謂苦苦也。不苦不樂以求。須為行苦也。樂受滅時生。苦為壞苦也。僧宗曰。第三
【現代漢語翻譯】 現代漢語譯本： 關於四諦（Satya，真理）之門，分為三章。第一章有五重含義。這第一重，簡略地辨析四諦。苦（Dukkha，痛苦）來逼迫內心，內心則生出煩惱，這稱為逼迫相。煩惱和業（Karma，行為），能產生未來的苦，這稱為生長相。生死之因滅盡，是寂滅相。從因緣中忘卻諸相的智慧，是大乘（Mahayana，偉大的載具）之道。
迦葉（Kasyapa）：苦是逼迫相，滅是寂滅相，道是大乘相。
按僧亮所說：逼迫眾生。僧宗說：第一重以十四種色是苦的工具，心是苦的本體。不說則已，一說則為因緣所逼迫，所以說是逼迫相。十惡為因，無明為緣，因為能生長未來之苦，所以名為集（Samudaya，苦的根源）。偏教以三心滅處為滅，圓教以常住之體，斷絕一切相，為滅。破除那三種因，以大乘常住之因為道。
再次，善男子，苦是現相，滅是除相，道是能除相。
按僧亮所說：顯現煩惱的迫切，所以說是現相。僧宗說：第二重說的是法顯現。眾多的力量，能旋轉行人，承受六道苦果，是轉相。圓滿之果的本體，去除一切惡，稱為除。無漏之體的自性，能去除戒五方便。雖然是伏除，還不是永遠斷除，也相隨作為道，取其感果的意義，仍然屬於集諦。寶亮說：這是第二重。粗顯的執著容易知道，是現相。因謝果起，轉因得果，是轉相。滅，是根據所除來說的。道，是根據去除來說的。
再次，善男子，苦有三種相，道是修戒定慧（Śīla, Samādhi, Prajñā）。
按僧亮所說：三種相是：苦受的自性是苦，能苦惱眾生，這稱為苦苦。不苦不樂的追求，必須是行苦。樂受滅時生苦，是壞苦。僧宗說：第三重
【English Translation】 English version: Regarding the Four Noble Truths (Satya), it is divided into three chapters. The first chapter has five layers of meaning. This first layer briefly distinguishes the Four Noble Truths. Suffering (Dukkha) comes to oppress the mind, and the mind then generates afflictions; this is called the aspect of oppression. Afflictions and karma (Karma) can produce future suffering; this is called the aspect of growth. The cause of birth and death is extinguished, which is the aspect of cessation. The wisdom of forgetting appearances within conditions is the Great Vehicle (Mahayana) path.
Kasyapa: Suffering is the aspect of oppression, cessation is the aspect of tranquility, and the path is the aspect of the Great Vehicle.
According to Sengliang: It oppresses sentient beings. According to Sengzong: The first layer uses the fourteen kinds of form as the tools of suffering, and the mind as the substance of suffering. If nothing is said, then nothing happens, but once something is said, it is oppressed by conditions, so it is called the aspect of oppression. The ten evils are the cause, and ignorance is the condition, because they can grow future suffering, so it is called accumulation (Samudaya). The partial teaching takes the place where the three minds cease as cessation, while the complete teaching takes the substance of permanence, cutting off all appearances, as cessation. Breaking those three causes, the cause of the Great Vehicle's permanence is taken as the path.
Furthermore, good man, suffering is the aspect of manifestation, cessation is the aspect of removal, and the path is the aspect of being able to remove.
According to Sengliang: The urgency of manifesting afflictions is why it is called the aspect of manifestation. According to Sengzong: The second layer speaks of the manifestation of the Dharma. The power of the multitude can turn practitioners around, causing them to receive the suffering fruits of the six realms; this is the aspect of turning. The substance of the perfect fruit removes all evil; this is called removal. The self-nature of the unconditioned body can remove the five expedient means of precepts. Although it is subduing removal, it is not yet permanent severance, and it also follows as the path, taking the meaning of sensing the fruit, still belonging to the truth of accumulation. Baoliang said: This is the second layer. Coarse attachments are easy to know, which is the aspect of manifestation. When the cause fades and the fruit arises, turning the cause to obtain the fruit is the aspect of turning. Cessation is discussed according to what is removed. The path is discussed according to removal.
Furthermore, good man, suffering has three aspects, and the path is cultivating precepts, concentration, and wisdom (Śīla, Samādhi, Prajñā).
According to Sengliang: The three aspects are: the self-nature of painful feeling is suffering, which can afflict sentient beings; this is called suffering of suffering. The pursuit of neither suffering nor pleasure must be the suffering of change. When the feeling of pleasure ceases, suffering arises, which is the suffering of decay. According to Sengzong: The third layer
重釋苦義。具在中也。集謂二十五有者。此乃舉于所集。以明能集也。寶亮曰。第三重也。昔化下愚。開三受教門。次以三苦。點壞三受也。苦之重者。為苦苦。以果來壞因。明樂受之體。即是苦故。稱為壞苦也。通前二心。行緣動求。名為行苦也二十五有。因為集諦。果為滅諦。修戒定慧為道諦。
複次善男子有漏法者(至)無漏因者則名為道。
案。僧亮曰。有為是苦諦。無為是滅諦。有漏業為苦因。天漏業為道因也。僧宗曰。第四重明有漏因果者。義與毗曇相應也。寶亮曰。重也。指就雨廂易見也。
複次善男子八相名苦(至)三念處大悲是名為道。
案。僧宗曰。第五重明四諦也。十力乃至大悲為道者。金剛心為無礙。佛心為解脫。有雙道之義。故假稱道也。寶亮曰。第五重廣三苦為八苦也。生苦具二。謂苦苦及壞苦也。以潤生之愛從樂受而來。因中說果。即壞苦也。取出生之生。則有苦苦。心即苦體。墮地獄。為苦苦也。怨憎求不得。亦苦苦攝。其餘五苦。悉應壞苦攝也。
善男子生者出相所謂五種(至)是故名為五盛陰苦。
案。僧亮曰。所以總七苦。更作一苦名者。人謂七苦異陰而有。今說即陰是也。僧宗曰。此第二就八苦門。廣明苦諦也。
大般涅槃經
【現代漢語翻譯】 現代漢語譯本 重釋苦的含義，在於包含一切。集諦所說的『二十五有』（二十五種存在狀態），這是舉出所集結的事物，來闡明能集結的原因。寶亮說，這是第三重含義。過去教化下等根器的人，開啟了三受（苦受、樂受、不苦不樂受）的教導之門，接著用三苦（苦苦、壞苦、行苦）來點明這三種感受的虛幻性。苦中最重的是苦苦，用果報來破壞因緣，說明樂受的本質就是苦，所以稱為壞苦。貫通前兩種心，行為緣于動求，名為行苦。二十五有，因是集諦，果是滅諦，修戒定慧是道諦。
再次，善男子，有漏法（受煩惱污染的法）是苦諦，有漏因（導致煩惱的因）是集諦，無漏法（不受煩惱污染的法）是滅諦，無漏因（導致解脫的因）則名為道諦。
根據僧亮的說法，有為法是苦諦，無為法是滅諦，有漏業是苦因，無漏業是道因。僧宗說，第四重闡明有漏的因果，義理與毗曇（論藏）相應。寶亮說，這是又一層含義，指的就是容易看到的地方。
再次，善男子，八相（生、老、病、死、怨憎會、愛別離、所求不得、五盛陰）名為苦諦，十力（如來十種力）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛的十八種不與其他修行者共有的功德）、三念處（身念處、受念處、心念處）和大悲心是名為道諦。
根據僧宗的說法，這是第五重闡明四諦。十力乃至大悲心為道諦，金剛心為無礙，佛心為解脫，有雙重道義，所以假借稱為道諦。寶亮說，第五重將三苦擴充套件為八苦。生苦包含兩種，即苦苦和壞苦。因為滋潤生命的愛從樂受而來，因中說果，即是壞苦。取出生時的生，則有苦苦，心即是苦的本體，墮入地獄，是苦苦。怨憎會、求不得，也屬於苦苦的範疇，其餘五苦，都應屬於壞苦的範疇。
善男子，生是指顯現的相狀，即所謂的五種（色、受、想、行、識）聚合，因此名為五盛陰苦（五蘊熾盛所帶來的痛苦）。
根據僧亮的說法，之所以總說七苦，又另外作一個苦的名稱，是因為人們認為七苦與五陰是不同的，現在說就是五陰本身。僧宗說，這是第二重就八苦的方面，廣泛地闡明苦諦。
《大般涅槃經》
【English Translation】 English version Re-explaining the meaning of suffering lies in encompassing everything. The 'Twenty-five Existences' (twenty-five states of being) mentioned in the Samudaya Satya (Truth of the Origin of Suffering) are cited to illustrate the things that are gathered together, in order to clarify the causes that can gather them. Bao Liang said that this is the third layer of meaning. In the past, when teaching those of inferior capacity, the doors of the three feelings (suffering, pleasure, neither suffering nor pleasure) were opened, and then the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) were used to point out the illusory nature of these three feelings. The heaviest of sufferings is the suffering of suffering, using the karmic result to destroy the causes, explaining that the essence of pleasurable feeling is suffering, so it is called the suffering of change. Connecting the previous two minds, actions are conditioned by seeking, which is called the suffering of conditioning. The twenty-five existences, the cause is the Samudaya Satya, the result is the Nirodha Satya (Truth of the Cessation of Suffering), cultivating morality, concentration, and wisdom is the Marga Satya (Truth of the Path to the Cessation of Suffering).
Furthermore, good man, defiled dharmas (dharmas contaminated by afflictions) are the Dukkha Satya (Truth of Suffering), defiled causes (causes that lead to afflictions) are the Samudaya Satya, undefiled dharmas (dharmas not contaminated by afflictions) are the Nirodha Satya, and undefiled causes (causes that lead to liberation) are called the Marga Satya.
According to Seng Liang, conditioned dharmas are the Dukkha Satya, unconditioned dharmas are the Nirodha Satya, defiled karma is the cause of suffering, and undefiled karma is the cause of the path. Seng Zong said that the fourth layer clarifies the defiled causes and effects, and the meaning corresponds to the Abhidharma (collection of philosophical treatises). Bao Liang said that this is another layer of meaning, referring to what is easily seen.
Furthermore, good man, the eight aspects (birth, aging, sickness, death, encountering what is disliked, separation from what is loved, not obtaining what is sought, the five aggregates of clinging) are called the Dukkha Satya, the ten powers (the ten powers of a Tathagata), the four fearlessnesses (the four kinds of fearless confidence of a Buddha), the eighteen unshared dharmas (the eighteen qualities unique to a Buddha), the three foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind), and great compassion are called the Marga Satya.
According to Seng Zong, this is the fifth layer clarifying the Four Noble Truths. The ten powers and even great compassion are the Marga Satya, the Vajra mind is unobstructed, the Buddha mind is liberation, there is a dual meaning of the path, so it is figuratively called the path. Bao Liang said that the fifth layer expands the three sufferings into eight sufferings. The suffering of birth includes two kinds, namely the suffering of suffering and the suffering of change. Because the love that nourishes life comes from pleasurable feeling, speaking of the result in the cause, it is the suffering of change. Taking the birth at the time of birth, there is the suffering of suffering, the mind is the essence of suffering, falling into hell is the suffering of suffering. Encountering what is disliked and not obtaining what is sought also belong to the category of the suffering of suffering, and the remaining five sufferings should all belong to the category of the suffering of change.
Good man, birth refers to the manifested appearance, that is, the so-called aggregation of the five (form, feeling, perception, mental formations, consciousness), therefore it is called the suffering of the five aggregates of clinging (the suffering brought about by the flourishing of the five aggregates).
According to Seng Liang, the reason why the seven sufferings are generally spoken of, and another name for suffering is made, is because people think that the seven sufferings are different from the five aggregates, but now it is said that it is the five aggregates themselves. Seng Zong said that this is the second layer, broadly clarifying the Dukkha Satya from the aspect of the eight sufferings.
The Mahaparinirvana Sutra
集解卷第二十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第二十九
出功德天黑闇女譬 釋死苦
聖行品之第三
迦葉生之根本凡有如是(至)觀于所生已見過患。
案。僧亮曰。以凡夫顛倒貪生。而惡老死。明菩薩不爾也。僧宗曰。第三寄觀行門。明八苦相也。此中有六譬。皆明凡夫貪生。而菩薩見過。棄而不樂也。寶亮曰。此下第二觀過也。有六譬也。
迦葉如有女人入於他舍(至)散華供養恭敬禮拜。
案。僧亮曰。為菩薩作譬也。菩薩愛生情薄。見生死過。則俱厭也。生是貪悅之本。譬女。五陰是生所住處。譬舍。乘因得果。譬之他也。生理可樂。譬之端正。智以御身。譬之舍主。名以表實。譬問名也。生是善果。其因凈故。譬功德也。果非不凈譬也。考名責實。問所作也。有生有實。譬能與也。
復于門外更見一女(至)汝若不去當斷汝命。
案。僧亮曰。捨生名死。譬門外也。反生易顯。不須辭費也。即持利刀者。醫藥救生。譬持利刀。以防死也。僧宗曰。死是人之所惡。悲情內故。譬之門外也。
女人答言汝甚愚癡(至)我皆不用各隨意去。
案。智秀曰。生在報前。譬姊。死居報后
【現代漢語翻譯】 現代漢語譯本 大般涅槃經集解卷第二十九
出功德天黑闇女譬 釋死苦
聖行品之第三
迦葉，生的根本凡是像這樣（到）觀察所生已經見過患。
按。僧亮說：因為凡夫顛倒貪戀生命，而厭惡衰老死亡。說明菩薩不是這樣。僧宗說：第三寄託觀行之門，說明八苦的相狀。這裡面有六個比喻，都是說明凡夫貪戀生命，而菩薩見過患，拋棄而不樂於此。寶亮說：這以下是第二觀過，有六個比喻。
迦葉，如有女人進入他人的家舍（到）散花供養，恭敬禮拜。
按。僧亮說：這是為菩薩作比喻。菩薩愛生的情感淡薄，見到生死的過患，就都厭惡了。生是貪戀喜悅的根本，比喻為女人。五陰是生命所居住的地方，比喻為家舍。憑藉因緣得到果報，比喻為『他』。生理上的快樂，比喻為端正。智慧用來駕馭自身，比喻為家舍的主人。名號用來表示實際，比喻為詢問名字。生是善的果報，因為它的因是清凈的，比喻為功德。果報並非不凈，是比喻。考察名號，責求實際，是詢問所作所為。有生有實際，比喻能夠給予。
又在門外看見一個女人（到）你若是不走，就當斷你的命。
按。僧亮說：捨棄生命叫做死亡，比喻為門外。反過來說明生命容易顯現，不需要多費口舌。立即拿著利刀，醫藥救助生命，比喻拿著利刀，用來防止死亡。僧宗說：死亡是人所厭惡的，悲傷的情感在內心，比喻為門外。
女人回答說：你非常愚癡（到）我全都不要，各自隨意離去。
按。智秀說：生在果報之前，比喻為姐姐。死在果報之後。
【English Translation】 English version The Collected Explanations of the Mahāparinirvāṇa Sūtra, Scroll 29
Illustrating the Merit-Virtue Heavenly Woman and the Dark Woman: Explaining the Suffering of Death
Chapter Three on Holy Conduct
Kāśyapa, the root of birth is generally like this: (to) having observed what is born, one has seen the faults.
Note: Saṃghalambha says: Because ordinary people are deluded and greedy for life, and hate old age and death, it shows that Bodhisattvas are not like this. Saṃghaghoṣa says: The third relies on the gate of contemplation and practice, explaining the characteristics of the eight sufferings. There are six metaphors here, all explaining that ordinary people are greedy for life, while Bodhisattvas see the faults, abandon them, and do not delight in them. Bǎoliàng says: Below this is the second observation of faults, with six metaphors.
Kāśyapa, it is as if a woman enters another's house (to) scattering flowers, making offerings, respectfully venerating and bowing.
Note: Saṃghalambha says: This is making a metaphor for Bodhisattvas. Bodhisattvas' affection for life is weak, and seeing the faults of birth and death, they all detest them. Birth is the root of greed and joy, likened to a woman. The five aggregates are the place where life resides, likened to a house. Obtaining the result by relying on causes and conditions is likened to 'another'. The pleasure of physical life is likened to being beautiful. Wisdom is used to govern oneself, likened to the master of the house. The name is used to express reality, likened to asking the name. Birth is a good result, because its cause is pure, likened to merit-virtue. The result is not impure, it is a metaphor. Examining the name and demanding reality is asking what is done. There is birth and there is reality, likened to being able to give.
Again, seeing a woman outside the gate (to) if you do not leave, I will cut off your life.
Note: Saṃghalambha says: Abandoning life is called death, likened to outside the gate. Explaining life in reverse is easy to show, and there is no need for much talk. Immediately holding a sharp knife, medicine saves life, likened to holding a sharp knife to prevent death. Saṃghaghoṣa says: Death is what people hate, and sad feelings are inside, likened to outside the gate.
The woman replied, 'You are very foolish' (to) 'I don't want any of you, each of you can leave as you please.'
Note: Zhìxiù says: Birth is before the retribution, likened to an elder sister. Death is after the retribution.
。譬之妹也。
是時二女便共相將(至)是故俱請令住我家。
案。僧宗曰。凡夫也。無法財。故喻貧也。
迦葉菩薩摩訶薩亦復如是(至)是故貪愛生死二法。
案。智秀曰。雙合譬也。寶亮曰。此第一以二女譬凡夫。與菩薩相對也。
複次迦葉如婆羅門(至)如彼童子取果還棄。
案。僧亮曰。幼稚童子。譬始業菩薩見苦不深。未全忘生。如取果已舍。若智行俱深。則不取不捨也。僧宗曰。菩薩是高行之族。以譬婆羅門子。曠劫為地獄所苦。絕人天食也。糞譬陰身。果譬生也。欣生之情。譬欲取也。生之為過。聖之所說。譬智訶也。知貪生之患。譬𧹞然有愧也。為生天中有五欲樂。譬凈洗也。終不愛者。譬還棄也。寶亮曰。此第二以童子譬小菩薩。與大菩薩對也。
複次迦葉譬如有人(至)以其不見老病死故。
案。僧亮曰。四衢道。譬佛四無量無齊限也。器譬經藏。食譬施戒定。佛為在家之人。初贊施戒。生死之樂。后說無常。贊涅槃樂。此法始終。皆佛說。凡夫貪生。不見後過。聖人見過。不生貪也。又四衢譬四辨。器譬名味句身。食譬施戒定也。賣之譬勸行也。遠來饑虛。譬經三途久也。此是何物者。稱其所求。問以定之。食主答言者。戒定能得天人之
【現代漢語翻譯】 現代漢語譯本： 譬如（pì rú）一個妹妹。
這時兩個女子便一起邀請（他）到我家居住。
按：僧宗（Sēng Zōng）說：這是凡夫，沒有法財，所以用貧窮來比喻。
迦葉菩薩摩訶薩（Jiāyè Púsà Móhēsà，Kashyapa Bodhisattva Mahasattva）也是這樣，所以貪愛生死這兩種法。
按：智秀（Zhì Xiù）說：這是雙重比喻。寶亮（Bǎo Liàng）說：這第一重是用兩個女子比喻凡夫，與菩薩相對。
再次，迦葉（Jiāyè），譬如婆羅門（Póluómén，Brahmin）……如同那個童子取了果實又丟棄。
按：僧亮（Sēng Liàng）說：幼稚的童子，比喻剛開始修行的菩薩，見苦不深，未能完全忘卻生死，如同取了果實又捨棄。如果智慧和修行都很深，就不會取也不會捨棄。僧宗（Sēng Zōng）說：菩薩是高尚行為的族類，所以用婆羅門子來比喻。在漫長的劫數中被地獄所苦，斷絕了人天食物。糞便比喻陰身，果實比喻生命。欣喜生命的情感，比喻想要獲取。生命的過患，是聖人所說的，比喻用智慧呵斥。知道貪戀生命的禍患，比喻感到羞愧。爲了在生天中獲得五欲之樂，比喻洗凈。最終不愛惜，比喻丟棄。寶亮（Bǎo Liàng）說：這第二重是用童子比喻小菩薩，與大菩薩相對。
再次，迦葉（Jiāyè），譬如有人……因為他沒有見到衰老、疾病和死亡的緣故。
按：僧亮（Sēng Liàng）說：四通八達的道路，比喻佛的四無量心沒有邊際。器皿比喻經藏，食物比喻佈施、持戒、禪定。佛為在家之人，最初讚歎佈施和持戒帶來的生死之樂，之後說無常，讚歎涅槃之樂。這種說法從始至終，都是佛所說的。凡夫貪戀生命，沒有見到後面的過患。聖人見到過患，所以不生貪戀。又，四通八達的道路比喻四種辯才，器皿比喻名身、味身、句身，食物比喻佈施、持戒、禪定。賣食物比喻勸人修行。遠道而來飢餓，比喻經歷三惡道很久了。『這是什麼東西』，是根據他所求的來稱說，用以確定他的需求。食物的主人回答，是因為持戒和禪定能夠得到天人的食物。
【English Translation】 English version: It is like a younger sister.
At that time, the two women together invited (him) to stay at my house.
Note: Sēng Zōng (僧宗) said: These are ordinary people, without the wealth of Dharma, so it is likened to poverty.
Kashyapa Bodhisattva Mahasattva (迦葉菩薩摩訶薩, Jiāyè Púsà Móhēsà) is also like this, therefore he is greedy for the two dharmas of birth and death.
Note: Zhì Xiù (智秀) said: This is a double metaphor. Bǎo Liàng (寶亮) said: This first one uses two women to represent ordinary people, in contrast to Bodhisattvas.
Furthermore, Kashyapa (迦葉), it is like a Brahmin (婆羅門, Póluómén)... like that child who takes a fruit and then discards it.
Note: Sēng Liàng (僧亮) said: A naive child, is a metaphor for a Bodhisattva who has just begun to practice, who does not see suffering deeply, and has not completely forgotten birth and death, like taking a fruit and then discarding it. If wisdom and practice are both deep, then one will neither take nor discard. Sēng Zōng (僧宗) said: Bodhisattvas are a noble lineage of conduct, so they are likened to the son of a Brahmin. Suffering in hell for countless kalpas, cut off from the food of humans and gods. Dung is a metaphor for the skandha body, fruit is a metaphor for life. The feeling of joy for life is a metaphor for wanting to obtain it. The fault of life is what the sages speak of, a metaphor for scolding with wisdom. Knowing the suffering of greed for life is a metaphor for feeling ashamed. In order to obtain the pleasures of the five desires in the heavens, it is a metaphor for washing clean. Ultimately not cherishing it is a metaphor for discarding it. Bǎo Liàng (寶亮) said: This second one uses a child to represent a small Bodhisattva, in contrast to a great Bodhisattva.
Furthermore, Kashyapa (迦葉), it is like someone... because he has not seen old age, sickness, and death.
Note: Sēng Liàng (僧亮) said: A four-way intersection is a metaphor for the Buddha's four immeasurable minds having no boundaries. A vessel is a metaphor for the Sutra Pitaka, food is a metaphor for giving, precepts, and meditation. The Buddha, for those at home, initially praises the pleasures of giving and precepts in birth and death, and then speaks of impermanence, praising the bliss of Nirvana. This teaching, from beginning to end, is all spoken by the Buddha. Ordinary people are greedy for life and do not see the faults that follow. Sages see the faults and therefore do not generate greed. Also, a four-way intersection is a metaphor for the four kinds of eloquence, a vessel is a metaphor for the name-body, taste-body, and sentence-body, food is a metaphor for giving, precepts, and meditation. Selling food is a metaphor for encouraging people to practice. Coming from afar hungry is a metaphor for experiencing the three evil paths for a long time. 'What is this' is said according to what he seeks, in order to determine his needs. The owner of the food answers because keeping precepts and meditation can obtain the food of gods and humans.
樂。后必無常也。是人聞已者。不為菩薩說也。多與我價者。生天不受四趣之苦也。僧宗曰。說法聚人之處。譬四衢也。化主說人天因果。取人利養如賣也。菩薩雖知天中報妙。見有死患。不欲生故。喻如彼人雖欲買食。為一惡故。所以遂舍也。寶亮曰。此第三以賣食譬釋教也。謂若生死之果如此者。聖人何意。說此五戒十善。受人天報耶。此是善不受義之誠證也。此教本接下愚。若不聞人天之樂。凡夫豈背行道耶。
複次迦葉譬如毒樹(至)下至十歲俱亦受苦。
案。僧亮曰。此二譬同顯有生有死。修短無異耳。寶亮曰。第四第五二譬。偏據生死果報。唯苦而無樂。
複次迦葉如譬險岸上有草(至)大涅槃經觀于生苦。
案。僧亮曰。譬菩薩尚不貪天上報。況復欣此人中果耶。僧宗曰。險岸譬五陰身也。草覆譬無明也。岸邊甘露。譬妙藥報也。大坑譬死苦也。即便取者。貪樂果故。修善因也。腳跌者。永淪生死也。寶亮曰。為外道作譬也。險岸譬非想也。草覆譬彼生死果報。而外道不知計為涅槃也。甘露者。譬禪定樂也。壽千年者。八萬劫也。貪其味者。著禪定也。深坑者。生死苦也。腳跌者。外道以非想為涅槃。失理故墮三塗也。
迦葉云何菩薩摩訶薩(至)大涅槃經觀于老苦。
【現代漢語翻譯】 現代漢語譯本：快樂。之後必定是無常的。這樣的人聽了之後，不會為菩薩宣說（這樣的法）。（如果有人）多給我價錢，（我就說）可以生天，不受四惡道的痛苦。僧宗說：『說法聚集人的地方，好比四通八達的道路。教化者宣說人天因果，獲取人們的供養，就像賣東西一樣。菩薩雖然知道天界的果報美妙，但看到有死亡的憂患，不想往生，好比那個人雖然想買食物，但因為一點壞處，就捨棄了。』寶亮說：『這第三個譬喻是用賣食物來比喻釋迦牟尼的教法。意思是說，如果生死的結果是這樣，聖人為什麼要宣說五戒十善，接受人天的果報呢？這是善不受義的真實證明。這種教法本來是接引下愚之人，如果不說人天的快樂，凡夫怎麼會背離世俗修行呢？』 再次，迦葉，譬如毒樹（到）下至十歲都會受苦。 僧亮說：『這兩個譬喻同樣顯示有生就有死，壽命長短沒有差別。』寶亮說：『第四第五兩個譬喻，偏重於生死果報，只有苦而沒有樂。』 再次，迦葉，譬如險峻的岸上有草（到）《大涅槃經》觀察生的痛苦。 僧亮說：『譬喻菩薩尚且不貪戀天上的果報，更何況欣喜人間的結果呢？』僧宗說：『險峻的岸邊譬喻五陰身（色、受、想、行、識，構成生命的五個要素）。草覆蓋譬喻無明（對事物真相的迷惑）。岸邊的甘露，譬喻美妙的果報。大坑譬喻死亡的痛苦。立即取用的人，是因為貪圖快樂的果報，而修善因。腳跌倒的人，是永遠沉淪在生死輪迴中。』寶亮說：『這是為外道作的譬喻。險峻的岸邊譬喻非想非非想處天（三界天的最高層）。草覆蓋譬喻他們所認為的生死果報，而外道不知道，還以為是涅槃。甘露，譬喻禪定的快樂。壽命千年，指八萬劫。貪圖它的味道，是執著于禪定。深坑，是生死之苦。腳跌倒，是外道以非想非非想處天為涅槃，失去正理，所以墮入三惡道。』 迦葉，什麼是菩薩摩訶薩（到）《大涅槃經》觀察老的痛苦。
【English Translation】 English version: 'Happiness. After that, there will definitely be impermanence. After hearing this, such a person will not preach (such a Dharma) for the Bodhisattva. (If someone) gives me more money, (I will say) that one can be born in heaven and not suffer the pain of the four evil realms.' Sangzong said: 'The place where Dharma is preached and people gather is like a thoroughfare. The teacher preaches the cause and effect of humans and gods, and obtains people's offerings, just like selling things. Although the Bodhisattva knows that the rewards of the heavens are wonderful, he sees the suffering of death and does not want to be born there, just like that person who wants to buy food but abandons it because of a small defect.' Baoliang said: 'This third analogy uses selling food to compare with the teachings of Shakyamuni. It means that if the result of birth and death is like this, why would the sage preach the Five Precepts and the Ten Virtues and accept the rewards of humans and gods? This is a true proof of the meaning of not accepting goodness. This teaching was originally intended to guide the foolish. If the happiness of humans and gods is not mentioned, how can ordinary people turn away from worldly practice?' Furthermore, Kashyapa, it is like a poisonous tree (to) even those as young as ten years old will suffer. Sengliang said: 'These two analogies both show that where there is birth, there is death, and there is no difference in the length of life.' Baoliang said: 'The fourth and fifth analogies focus on the results of birth and death, with only suffering and no happiness.' Furthermore, Kashyapa, it is like grass on a dangerous shore (to) the Mahāparinirvāṇa Sūtra contemplates the suffering of birth. Sengliang said: 'The analogy is that the Bodhisattva does not covet the rewards of heaven, let alone rejoice in the results of the human realm?' Sangzong said: 'The dangerous shore is an analogy for the five aggregates (skandha - form, feeling, perception, volition, and consciousness, the five elements that constitute life). The grass covering is an analogy for ignorance (avidyā - delusion about the true nature of things). The nectar on the shore is an analogy for wonderful rewards. The big pit is an analogy for the suffering of death. Those who take it immediately do so because they are greedy for the rewards of happiness and cultivate good causes. Those who stumble and fall are forever trapped in the cycle of birth and death.' Baoliang said: 'This is an analogy made for the heretics. The dangerous shore is an analogy for the Realm of Neither Perception nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana - the highest realm of the Formless Realm). The grass covering is an analogy for what they consider to be the results of birth and death, but the heretics do not know this and mistakenly believe it to be Nirvana. The nectar is an analogy for the happiness of meditation. A thousand years of life refers to eighty thousand kalpas. Being greedy for its taste is being attached to meditation. The deep pit is the suffering of birth and death. Stumbling and falling is because the heretics take the Realm of Neither Perception nor Non-Perception as Nirvana, lose the correct principle, and therefore fall into the three evil realms.' Kashyapa, what is a Bodhisattva-Mahasattva (to) the Mahāparinirvāṇa Sūtra contemplates the suffering of old age.
案。僧亮曰。皆與衰壞作譬也。王譬壯色。敵國譬老。他土人民以譬憶念少盛之事也。
迦葉云何菩薩摩訶薩(至)大涅槃經觀于病苦。
案。僧亮曰。端正譬健色。夫人譬愛結。王譬病也。挑一目等。譬壞盛色。
迦葉云何菩薩摩訶薩(至)住于大乘大涅槃咒。
案。僧亮曰。唯除二禪者。凡死苦一至。無不惱亂。故以災為譬。菩薩死至。心不亂也。摩羅毒蛇其色黑。若觸人衣。戒人衣觸其行處。皆死。故名觸毒。阿竭多星。八月出也。因星結咒。消四毒也。僧宗曰。病之為苦。破壞浮囊。實為最苦也。
複次迦葉譬如有人(至)大涅槃經觀于死苦。
案。僧亮曰。上來說死。而未說苦。今言于險難處。無有資糧者。諸受根滅。不受根起。名曰死也。不受根起。則生涂斷絕。譬險難也。受根不起。不起則無法。無法則不可資用。譬無資糧也。來涂茫茫。莫知所之。譬懸遠也。五根皆滅。意識獨行。譬無伴侶。業風所飄。求生不住。譬常行也。五道未分。譬不知邊際也。遇得生緣。乘癡受生。譬無燈明也。上來諸譬。說欲受生之苦。自此下譬死之苦也。說一切苦。皆由受生。心滅名死。滅不由戶。譬無門也。不受根起。譬有處所也。不覺苦樂。譬無痛處。醫藥不加。譬
【現代漢語翻譯】 現代漢語譯本： 案：僧亮說，這些都是用衰敗和損壞來作比喻。國王比喻強壯的容色，敵國比喻衰老，其他地方的人民比喻回憶年少時興盛的事情。
迦葉，什麼是菩薩摩訶薩（直到）《大涅槃經》中觀察病苦？
案：僧亮說，端正比喻健康的容色，夫人比喻愛慾的束縛，國王比喻疾病。剜出一隻眼睛等，比喻損壞興盛的容色。
迦葉，什麼是菩薩摩訶薩（直到）安住于大乘《大涅槃咒》？
案：僧亮說，只有二禪境界的人才能避免。凡是死亡的痛苦一旦到來，沒有不被惱亂的，所以用災難來作比喻。菩薩面臨死亡，內心不會混亂。摩羅毒蛇的顏色是黑色的，如果觸碰到人的衣服，或者人的衣服觸碰到它所經過的地方，都會死亡，所以名叫觸毒。阿竭多星，在八月出現。根據星象結成咒語，用來消除四種毒害。僧宗說，疾病的痛苦，破壞了浮囊，實在是最大的痛苦。
再次，迦葉，譬如有人（直到）《大涅槃經》中觀察死亡的痛苦？
案：僧亮說，上面已經說了死亡，但還沒有說痛苦。現在說在危險困難的地方，沒有資糧的人。諸受根滅盡，不受根生起，這叫做死亡。不受根生起，那麼前往來世的道路就斷絕了，比喻危險困難。受根不起，不起就沒有法，沒有法就不可資用，比喻沒有資糧。來世的道路茫茫，不知道去向何方，比喻懸遠。五根都滅盡，只有意識獨自執行，比喻沒有伴侶。被業風所吹，求生而不能停留，比喻經常行走。五道還沒有分明，比喻不知道邊際。遇到可以出生的因緣，憑藉愚癡而受生，比喻沒有燈光明亮。上面這些比喻，說的是想要受生的痛苦，從這裡以下的比喻，說的是死亡的痛苦。說一切痛苦，都是由於受生。心滅叫做死亡，滅不由門戶，比喻沒有門。不受根生起，比喻有處所。不覺知苦樂，比喻沒有痛處，醫藥不能施加，比喻
【English Translation】 English version: Commentary: Monk Liang said, these are all analogies using decay and ruin. The king is likened to a strong complexion, the enemy country is likened to old age, and the people of other lands are likened to recalling the flourishing events of youth.
Kashyapa, what is it for a Bodhisattva-Mahasattva (until) to contemplate the suffering of illness in the Mahaparinirvana Sutra?
Commentary: Monk Liang said, 'handsome' is likened to a healthy complexion, 'wife' is likened to the bonds of love, and 'king' is likened to illness. Gouging out one eye, etc., is likened to ruining a flourishing complexion.
Kashyapa, what is it for a Bodhisattva-Mahasattva (until) to abide in the Great Vehicle Mahaparinirvana Dharani?
Commentary: Monk Liang said, only those in the second dhyana (禪, meditative state) can avoid it. Once the suffering of death arrives, no one is not disturbed by it, so it is likened to a disaster. When a Bodhisattva faces death, their mind is not disturbed. The Mara (摩羅, demon) poisonous snake is black in color; if it touches a person's clothes, or a person's clothes touch where it has passed, they will die, so it is called 'touch poison'. The Agada (阿竭多) star appears in August. A mantra is formed based on the star, to eliminate the four poisons. Monk Zong said, the suffering of illness, destroying the floating bladder, is truly the greatest suffering.
Furthermore, Kashyapa, it is like a person (until) contemplating the suffering of death in the Mahaparinirvana Sutra?
Commentary: Monk Liang said, above, death has been discussed, but suffering has not yet been discussed. Now it is said that in dangerous and difficult places, there are those without provisions. When the roots of reception (受根, vedana-skandha) are extinguished and the roots of non-reception arise, this is called death. When the roots of non-reception arise, then the path to future lives is cut off, which is likened to danger and difficulty. When the roots of reception do not arise, and if they do not arise then there is no dharma (法, law/truth), and if there is no dharma then it cannot be used as provisions, which is likened to having no provisions. The path to the future is vast and unknown, which is likened to being far away. When the five roots are all extinguished and only consciousness travels alone, this is likened to having no companions. Blown by the winds of karma (業, action), seeking life but unable to stay, this is likened to constant travel. The five paths are not yet distinct, which is likened to not knowing the boundaries. Encountering the conditions for birth, receiving birth through ignorance, this is likened to having no bright light. The above analogies speak of the suffering of wanting to receive birth; the analogies below speak of the suffering of death. It is said that all suffering is due to receiving birth. The extinction of the mind is called death; extinction not through a doorway is likened to having no door. The roots of non-reception arise, which is likened to having a place. Not being aware of suffering and joy is likened to having no pain, and medicine cannot be applied, which is likened to
不可治也。諸根漸滅。強力所不制。譬無遮止也。受根已滅。不可更生。譬不得脫也。生滅根異。外相不改。譬無破壞也。人不喜見。譬愁毒也。不能害人。譬非惡色也。人懼其禍。譬怖畏也。是根皆滅。譬在身也。滅不可見。譬不可覺知也。
大般涅槃經集解卷第二十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十
出頂生王緣起 會通今昔五盛陰苦義 舉昔為釋摩男說色有樂義 舉昔說善法得樂受義 舉昔所說樂受偈 釋于下苦生樂想義 釋三受苦義 釋二乘不知常住樂因是故為說以下苦為樂
聖行品之第四
迦葉云何菩薩摩訶薩(至)愛別離苦所謂命終。
案。僧亮曰。生為五陰之本。愛是眾結之本。引先偈為證。羅漢所以無憂無畏者。以愛盡故也。所謂命終者。說其重者耳。此中說一切苦。皆由愛生也。
善男子以別離故能生種種(至)現在之世愛別離苦。
案。慧朗曰。出緣起顯其重者也。
善男子云何菩薩摩訶薩(至)大般涅槃觀怨憎會苦。
案。智秀曰。辨怨憎會苦。即就所受之身。是則常與怨會也。
善男子云何菩薩修行大乘(至)迦葉是名苦諦。
案。寶亮曰。夫未足之
【現代漢語翻譯】 現代漢語譯本 無法醫治。諸根（indriya，感覺器官）逐漸消滅。強大的力量也無法控制，就像沒有遮攔一樣。受根（vedanā-indriya，感受的根源）已經滅盡，無法再次產生，就像無法逃脫一樣。生根（jananendriya，生育器官）和滅根（maraṇendriya，死亡器官）不同，外表沒有改變，就像沒有破壞一樣。人們不喜歡看到，就像憂愁和毒藥一樣。不能傷害人，就像不是醜惡的顏色一樣。人們害怕它的禍害，就像恐懼一樣。這些根都滅盡了，就像存在於身體中一樣。滅盡是不可見的，就像不可覺知一樣。
《大般涅槃經集解》卷第二十九 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第三十
出頂生王緣起 會通今昔五盛陰苦義 舉昔為釋摩男說色有樂義 舉昔說善法得樂受義 舉昔所說樂受偈 釋于下苦生樂想義 釋三受苦義 釋二乘不知常住樂因是故為說以下苦為樂
聖行品之第四
迦葉（Kāśyapa，佛陀的弟子）！云何菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）(至)愛別離苦，所謂命終。
案。僧亮曰。生為五陰（pañca-skandha，構成個體的五種要素：色、受、想、行、識）之本。愛是眾結之本。引先偈為證。羅漢（arhat，已證悟的聖者）所以無憂無畏者。以愛盡故也。所謂命終者。說其重者耳。此中說一切苦。皆由愛生也。
善男子！以別離故，能生種種(至)現在之世，愛別離苦。
案。慧朗曰。出緣起顯其重者也。
善男子！云何菩薩摩訶薩(至)大般涅槃觀怨憎會苦。
案。智秀曰。辨怨憎會苦。即就所受之身。是則常與怨會也。
善男子！云何菩薩修行大乘（mahāyāna，大乘佛教）(至)迦葉！是名苦諦（duḥkha-satya，苦的真諦）。
案。寶亮曰。夫未足之
【English Translation】 English version It cannot be cured. The roots (indriya) are gradually extinguished. Even strong forces cannot control it, like having no barriers. The root of feeling (vedanā-indriya) has already been extinguished and cannot be reborn, like being unable to escape. The root of birth (jananendriya) and the root of death (maraṇendriya) are different, but the external appearance does not change, like there being no destruction. People do not like to see it, like sorrow and poison. It cannot harm people, like it is not an ugly color. People fear its misfortune, like being afraid. These roots are all extinguished, like being present in the body. Extinction is invisible, like it cannot be perceived.
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 29 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Commentaries on the Mahāparinirvāṇa Sūtra
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 30
Emergence of the Story of King Born from the Top of the Head; Understanding the Meaning of the Five Aggregates of Flourishing Suffering in the Past and Present; Citing the Past to Explain to Mahanam that Form Has Pleasure; Citing the Past to Say that Good Dharma Obtains the Experience of Pleasure; Citing the Verses on the Experience of Pleasure Spoken in the Past; Explaining the Meaning of Generating Thoughts of Pleasure from Lower Suffering; Explaining the Meaning of the Three Feelings of Suffering; Explaining that the Śrāvakas and Pratyekabuddhas Do Not Know the Cause of Constant Abiding Bliss, Therefore Explaining Taking Lower Suffering as Pleasure
Chapter Four on Holy Conduct
Kāśyapa! How does a Bodhisattva-Mahāsattva (great bodhisattva) (to) the suffering of separation from loved ones, namely, the end of life.
Note: Saṅgharakṣa said: Birth is the root of the five aggregates (pañca-skandha). Love is the root of all fetters. Citing the previous verse as proof. The reason why an Arhat (arhat) has no worries or fears is because love is exhausted. The so-called 'end of life' refers to the most serious case. This passage says that all suffering arises from love.
Good man! Because of separation, various things can arise (to) in the present world, the suffering of separation from loved ones.
Note: Huilang said: Presenting the arising of conditions highlights its importance.
Good man! How does a Bodhisattva-Mahāsattva (to) contemplate the suffering of meeting with those one hates in the Great Parinirvana.
Note: Zhixiu said: Discriminating the suffering of meeting with those one hates means focusing on the body that is being experienced. Thus, one is constantly meeting with enemies.
Good man! How does a Bodhisattva cultivate the Mahāyāna (Great Vehicle) (to) Kāśyapa! This is called the Truth of Suffering (duḥkha-satya).
Note: Baoliang said: Those who are not satisfied
境。所不免也。除佛已還。無非此苦也。五盛陰者。更無別體。即指七苦也。
爾時迦葉菩薩摩訶薩(至)五盛陰苦是義不然。
案。僧亮曰。謂五陰皆苦。與昔教相違。以昔證今也。僧宗曰。此下第四引昔徴今。會通二教也。寶亮曰。第三會通今昔兩教也。教有因果。昔已會果。今會因也。昔已點三受悉苦。令物情厭背而進德。其義雖然。竟未及壞因。若使因果俱會。眾生何肯修善。唯得且抑福而置。故四時經教。但勸修善以滅惡。于生死身中。習學成聖也。而一切智體。未免無常。但樂果未現。不得壞因。今常住教。與樂果義彰。始得壞因也。我本云。修善乃是菩提之因。非生死之法。有人解言。今教由會果。恐非佛意。昔已會畢。今何得重。故知理不應。然今者將欲會因。故迦葉先捉果。以作難。佛既先遣果。唯苦竟。然後正言。我于昔云何善得樂者。乃是菩提道樂。但此義未明。今始會也。
何以故如佛往昔告釋摩男(至)若有求者則不名苦。
案。僧亮曰。凡舉五據。此第一舉樂緣。以有求故。不應無樂也。寶亮曰。迦葉先作五難。第一以人天五欲中有樂不應苦也。
如佛告諸比丘有三種受苦受樂受不苦不樂受。
案。僧亮曰。第二舉三受明若無樂者云何有樂受耶。
【現代漢語翻譯】 現代漢語譯本：境界，是無法避免的。除了佛以外，沒有誰能免於這種痛苦。五盛陰（五蘊熾盛帶來的痛苦）並沒有其他的本體，就是指這七種苦。
當時，迦葉菩薩摩訶薩（大菩薩）說：……五盛陰苦的說法是不對的。
按僧亮的說法：認為五陰都是苦，這與以前的教義相違背，這是用以前的教義來驗證現在的說法。僧宗說：下面第四點引用以前的教義來驗證現在的說法，是爲了會通兩種教義。寶亮說：第三點是會通今昔兩種教義。教義有因果，以前已經闡述了果，現在闡述因。以前已經點明了三種感受都是苦，使眾生厭惡背離而精進修德。這個道理雖然是這樣，但最終沒有涉及到壞滅苦因。如果使因果都闡述清楚，眾生怎麼肯修善呢？只能暫時抑制福報而擱置。所以四時經教，只是勸人修善以滅惡，在生死輪迴中，學習修行成就聖果。即使是一切智的本體，也無法避免無常。只是樂果沒有顯現，不能壞滅苦因。現在常住的教義，使樂果的意義彰顯，才能夠壞滅苦因。我本來說，修善是菩提的因，不是生死之法。有人解釋說，現在的教義由於闡述了果，恐怕不是佛的本意。以前已經闡述完畢了，現在怎麼能重複呢？所以知道道理上是不應該的。然而現在將要闡述因，所以迦葉先抓住果，來作為詰難。佛既然先否定了果，只說苦，然後才正式說，我以前說的如何善能得樂，那是菩提道的樂。只是這個意義沒有明說，現在才開始闡述。
什麼原因呢？如佛往昔告訴釋摩男（釋迦族的摩男）：……如果有所求，就不應該稱為苦。
按僧亮的說法：凡是舉出五種依據，這是第一種，舉出樂的因緣，因為有所求，所以不應該沒有樂。寶亮說：迦葉先提出了五種詰難，第一種是以人天五欲之中有樂，不應該說是苦。
如佛告訴各位比丘，有三種感受：苦受、樂受、不苦不樂受。
按僧亮的說法：第二種是舉出三種感受，說明如果沒有樂，怎麼會有樂受呢？
【English Translation】 English version: The realm is unavoidable. Except for the Buddha, no one can escape this suffering. The Five盛陰(Five Skandhas, the aggregates of existence) have no separate entity; they refer to these seven sufferings.
At that time, the Bodhisattva Mahasattva迦葉(Kasyapa, a great Bodhisattva) said: ... The statement that the Five盛陰are suffering is not correct.
According to僧亮(Sengliang): Saying that the Five Skandhas are all suffering contradicts the previous teachings, using the past teachings to verify the present statement.僧宗(Sengzong) said: The fourth point below cites the past teachings to verify the present statement, in order to reconcile the two teachings.寶亮(Baoliang) said: The third point is to reconcile the past and present teachings. The teachings have cause and effect; the effect has already been explained in the past, and now the cause is explained. In the past, it has been pointed out that the three types of feelings are all suffering, causing sentient beings to be disgusted and turn away, and to diligently cultivate virtue. Although this principle is so, it ultimately does not involve destroying the cause of suffering. If both cause and effect are explained clearly, how would sentient beings be willing to cultivate goodness? They can only temporarily suppress blessings and put them aside. Therefore, the teachings of the four seasons only encourage people to cultivate goodness to eliminate evil, and to learn and practice in the cycle of birth and death to achieve sainthood. Even the essence of all wisdom cannot avoid impermanence. It's just that the fruit of happiness has not yet manifested, and the cause of suffering cannot be destroyed. Now, the teaching of permanence makes the meaning of the fruit of happiness manifest, and only then can the cause of suffering be destroyed. I originally said that cultivating goodness is the cause of Bodhi, not the law of birth and death. Some people explain that the current teaching, because it explains the fruit, I am afraid it is not the Buddha's original intention. It has already been explained in the past, how can it be repeated now? Therefore, it is known that the principle should not be so. However, now that we are about to explain the cause,迦葉(Kasyapa) first grasps the fruit to make a challenge. Since the Buddha first denied the fruit, only speaking of suffering, and then formally said, 'How did I say in the past that goodness can obtain happiness?' That is the happiness of the Bodhi path. It's just that this meaning was not clearly stated, and now it is beginning to be explained.
What is the reason? As the Buddha told釋摩男(Sakyamana, a member of the Sakya clan) in the past: ... If there is something sought, it should not be called suffering.
According to僧亮(Sengliang): Whenever five evidences are cited, this is the first, citing the causes and conditions of happiness, because there is something sought, so there should not be no happiness.寶亮(Baoliang) said:迦葉(Kasyapa) first raised five challenges, the first being that there is happiness in the five desires of humans and devas, so it should not be said to be suffering.
As the Buddha told the Bhikkhus, there are three kinds of feelings: suffering feeling, happiness feeling, and neither suffering nor happiness feeling.
According to僧亮(Sengliang): The second is to cite the three kinds of feelings, explaining that if there is no happiness, how can there be a happiness feeling?
寶亮曰。第二難以三受中有樂受故不應苦也。
如佛先為諸比丘說若有人能修行善法則得受樂。
案。僧亮曰。第三舉所修善因也。因既是善。理有樂果。故以因為證。寶亮曰。第三難以善是樂因。故知不應無樂。
又如佛說于善道中(至)意思好法亦復如是。
案。僧亮曰。第四舉善因。今舉六觸。即是善果。且以樂因。而得樂果。云何無樂耶。寶亮曰。第四難如樹伽於人中。受天報故。知六根所對。無不樂也。
如佛說偈持戒則為樂(至)所作眾事辨是名為最樂。
案。僧亮曰。第五舉因果。諸偈通證有樂也。寶亮曰。第五難舉昔誠偈為難。
世尊如諸經中所說(至)云何當與此義相應。
案。智秀曰。總舉上事。以求會通也。寶亮曰。難雖有五。不出二途。第一第二第四就果報上作難。第三第五以因徴果也。
佛告迦葉善哉善哉(至)所說苦想與本不異。
案。道生曰。無苦者。體既非苦。而能無苦。而眾生以微代重。以為無苦。是曰橫計也。僧亮曰。答第一第二第四。謂橫樂者。眾生猶以下苦。橫生樂想。因以為教耳。昔所說樂。約彼橫情。終是無樂。今云。皆苦亦無違也。僧宗曰。總答五難也。以眾生不識真相故。于下苦中。橫生樂想。將
【現代漢語翻譯】 現代漢語譯本：寶亮說：『第二個難點在於三受（three kinds of feeling）中存在樂受（pleasant feeling），因此不應全是苦。』 如佛陀先前為眾比丘（bhiksu，佛教出家男眾）所說，若有人能修行善法，就能獲得樂受。 案：僧亮說：『第三個是舉出所修的善因。』因為因是善的，理應有樂的果報，所以用因來證明。寶亮說：『第三個難點在於善是樂的因，因此可知不應沒有樂。』 又如佛陀所說，在善道中（乃至）意思好法也是如此。 案：僧亮說：『第四個是舉出善因。』現在舉出六觸（six sense impressions），就是善果。既然有樂的因，就應該有樂的果，怎麼會沒有樂呢？寶亮說：『第四個難點在於，如同樹伽（name of a person）在人間，卻承受天上的果報，因此可知六根（six sense organs）所對的境界，沒有不快樂的。』 如佛陀所說偈語：『持戒則為樂（乃至）所作眾事辨，是名為最樂。』 案：僧亮說：『第五個是舉出因果。』這些偈語都證明有樂。寶亮說：『第五個難點是舉出以前真實的偈語作為反駁。』 世尊，如諸經中所說（乃至）如何才能與此義相應？』 案：智秀說：『總括以上所說，以求會通。』寶亮說：『難點雖有五個，但不超出兩種途徑。第一、第二、第四個是從果報上提出難點，第三、第五個是以因來質問果。』 佛陀告訴迦葉（Kasyapa，佛陀的弟子）：『善哉！善哉！（乃至）所說的苦想與原本的教義沒有差異。』 案：道生說：『沒有苦，是因為本體並非苦，所以才能沒有苦。』而眾生以微小的苦代替重大的苦，以為沒有苦，這叫做橫計。僧亮說：『回答第一、第二、第四個難點，所謂橫生樂想，是眾生仍然以下劣的苦，橫生出快樂的想法，因此才這樣教導。』以前所說的樂，是針對他們橫生的情執，終究是沒有樂的。現在說一切都是苦，也沒有違背。僧宗說：『總回答五個難點。』因為眾生不認識真相，所以在下劣的苦中，橫生出快樂的想法，將它...
【English Translation】 English version: Bao Liang said, 'The second difficulty lies in the fact that there is pleasant feeling (sukha-vedana) among the three kinds of feeling (tri-vedana), therefore it should not be entirely suffering (duhkha).' As the Buddha previously said to the bhiksus (Buddhist monks), if someone can practice good dharma (virtuous principles), they will attain pleasant feeling. Commentary: Sengliang said, 'The third point is to cite the good cause that has been cultivated.' Because the cause is good, it is reasonable to have a pleasant result, so the cause is used as proof. Bao Liang said, 'The third difficulty lies in the fact that good is the cause of pleasure, therefore it is known that there should not be no pleasure.' Also, as the Buddha said, in the good path (and so on) the meaning of good dharma is also like this. Commentary: Sengliang said, 'The fourth point is to cite the good cause.' Now the six sense impressions (sad-sparsha) are cited, which are the good result. Since there is a cause of pleasure, there should be a result of pleasure, how can there be no pleasure? Bao Liang said, 'The fourth difficulty lies in the fact that, like Tree-Gaya (name of a person) in the human realm, receives heavenly rewards, therefore it is known that there is no lack of pleasure in what the six sense organs (sad-indriya) encounter.' As the Buddha said in the verse: 'Observing precepts is happiness (and so on) all the things that are done are distinguished, this is called the greatest happiness.' Commentary: Sengliang said, 'The fifth point is to cite cause and effect.' These verses all prove that there is pleasure. Bao Liang said, 'The fifth difficulty is to cite the former true verses as a rebuttal.' World Honored One, as it is said in the sutras (and so on) how can it be consistent with this meaning?' Commentary: Zhixiu said, 'Summarize the above to seek reconciliation.' Bao Liang said, 'Although there are five difficulties, they do not exceed two paths. The first, second, and fourth raise difficulties from the perspective of karmic retribution, and the third and fifth use the cause to question the result.' The Buddha told Kasyapa (one of the Buddha's disciples): 'Excellent! Excellent! (and so on) the thought of suffering that is spoken of is not different from the original teaching.' Commentary: Daosheng said, 'There is no suffering because the essence is not suffering, so there can be no suffering.' But sentient beings replace great suffering with small suffering, thinking there is no suffering, this is called perverse calculation. Sengliang said, 'Answer the first, second, and fourth difficulties, the so-called perverse thought of pleasure is that sentient beings still use inferior suffering to perversely generate thoughts of pleasure, therefore they are taught in this way.' The pleasure that was spoken of before was directed at their perversely generated attachments, and ultimately there is no pleasure. Now saying that everything is suffering is also not contradictory. Sengzong said, 'Answer all five difficulties.' Because sentient beings do not recognize the true nature, they perversely generate thoughts of pleasure in inferior suffering, taking it...
恐起此。必墮三塗。且說人天是樂。令修十善五戒。以背惡道。所謂以屑出屑者也。寶亮曰。此下訖三受以來。先答第一第二第四果。報上難也。下苦者。三惡重為上苦。人天輕為下苦。凡夫不覺下苦。橫生樂想也。
迦葉菩薩白佛言如佛所說(至)上生者所謂天上。
案。道生曰。生是生者所貪苦。是苦者所惡。貪則為勝惡。則為劇下生。自是三塗下苦。自是人天而生即是苦。似若下苦。是彼下生。故致問也。僧亮曰。承聲為難耳。乃更與三關問也。佛所言下者。輕微為下也。如迦葉所言。以尤重為下也。此第一關也。寶亮曰。物情一往未悟。迦葉今更作二難。佛意以人天為下苦。迦葉以三塗為下苦。
若復有人作如是問(至)生於樂想當云何答。
案。道生曰。對下苦橫生樂想。以為難也。僧亮曰。第二明顧反答。下苦故說樂。知一切皆苦物。今亦以下樂故說苦。當知一切皆樂也。寶亮曰。第二倒並如來向義也。若以三受盡苦者。今以三受盡樂。但以樂微故苦耳。
世尊若下苦中生樂想者(至)于下苦中而生樂想。
案。道生曰。難意不許下苦生樂。故以此為徴也。僧亮曰。第三關若果於輕下之苦而生樂者。一罰北千。千為甚重。一為極輕。而未見應受重苦於輕苦之上。而
【現代漢語翻譯】 現代漢語譯本：恐怕會因此墮入三惡道（三塗）。（佛）且說人天道是快樂的，令人修習十善業和五戒，以此背離惡道。這就像用糠秕去除糠秕一樣。（寶亮說：從這以下到三受，先回答第一、第二和第四果，是報答上面的提問。下苦，指三惡道是重的苦，人天道是輕的苦。凡夫不覺察輕的苦，反而產生快樂的想法。）
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『如佛所說（到）上生者所謂天上。』
案：道生說：『生是眾生所貪戀的，苦是眾生所厭惡的。貪戀就認為是殊勝的，厭惡就認為是極下賤的下生。自認為是三惡道下苦，自認為是人天道，而生本身就是苦，好像是下苦。』這是他提問的原因。僧亮說：『這是承接前面的提問，實際上是又提出了三個問題。佛所說的下，是輕微的意思。如迦葉所說，是以尤為重的為下。』這是第一關。 寶亮說：『世人往往不能覺悟，迦葉現在又提出兩個難題。佛的意思是以人天道為下苦，迦葉以三惡道為下苦。』
『若復有人作如是問（到）生於樂想當云何答。』
案：道生說：『這是針對在下苦中橫生樂想，以此作為難題。』僧亮說：『第二是表明顧反的回答。因為是下苦所以說樂，知道一切都是苦的。現在也因為是下樂所以說苦，應當知道一切都是樂。』寶亮說：『第二是顛倒如來向義。如果以三受盡是苦，現在以三受盡是樂。只是因為樂是輕微的，所以才覺得苦。』
『世尊若下苦中生樂想者（到）于下苦中而生樂想。』
案：道生說：『提問的意思是不允許在下苦中產生快樂，所以以此作為徵詢。』僧亮說：『第三關，如果確實在輕微的苦中產生快樂，一罰北千，千是非常重的，一是極其輕微的，而沒有見到應該在輕微的苦之上承受重的苦。』
【English Translation】 English version: 'Fearing this, one will surely fall into the three evil realms (three woeful paths). (The Buddha) speaks of the realms of humans and gods as pleasurable, urging the cultivation of the ten wholesome deeds and the five precepts, thereby turning away from the evil paths. This is like using chaff to remove chaff.' (Bao Liang said: 'From here down to the three feelings, first answering the first, second, and fourth fruits, it is in response to the above question. Lower suffering refers to the three evil realms as heavy suffering, while the realms of humans and gods are light suffering. Ordinary people do not perceive the light suffering, but instead give rise to thoughts of pleasure.')
Kasyapa Bodhisattva said to the Buddha: 'As the Buddha said (to) those who are born above, meaning the heavens.'
Note: Dao Sheng said: 'Birth is what beings crave, and suffering is what beings detest. Craving is considered superior, and detesting is considered the most inferior lower birth. Considering oneself to be in the lower suffering of the three evil realms, considering oneself to be in the realms of humans and gods, and birth itself is suffering, seemingly lower suffering.' This is the reason for his question. Seng Liang said: 'This is continuing the previous question, but in reality, it raises three more questions. What the Buddha means by lower is slight. As Kasyapa said, it is considering what is especially heavy as lower.' This is the first hurdle. Bao Liang said: 'People often fail to awaken, and Kasyapa now raises two more difficulties. The Buddha's intention is to consider the realms of humans and gods as lower suffering, while Kasyapa considers the three evil realms as lower suffering.'
'If someone were to ask such a question (to) how should one answer when giving rise to thoughts of pleasure?'
Note: Dao Sheng said: 'This is aimed at giving rise to thoughts of pleasure in lower suffering, using this as a difficult point.' Seng Liang said: 'The second is to show a contradictory answer. Because it is lower suffering, therefore speak of pleasure, knowing that everything is suffering. Now also because it is lower pleasure, therefore speak of suffering, one should know that everything is pleasure.' Bao Liang said: 'The second is reversing the Buddha's intended meaning. If the three feelings are exhausted as suffering, now the three feelings are exhausted as pleasure. It is only because pleasure is slight that one feels suffering.'
'World Honored One, if one gives rise to thoughts of pleasure in lower suffering (to) giving rise to thoughts of pleasure in lower suffering.'
Note: Dao Sheng said: 'The intention of the question is not to allow pleasure to arise in lower suffering, so this is used as an inquiry.' Seng Liang said: 'The third hurdle, if indeed pleasure arises in slight suffering, one penalty is a thousand in the north, a thousand is very heavy, and one is extremely light, and it has not been seen that one should bear heavy suffering above light suffering.'
生樂想者也。故知不以輕苦為樂想也。寶亮曰。此就理為論也。若以人天輕苦。為下苦者。應以一罰輕苦為下苦。若爾者。應緣此一罰。而生樂也。
佛告迦葉如是如是如汝所說以是義故無有樂想。
案。道生曰。答最後難。前兩難自解也。如是一下。不生樂想。是都無樂之驗也。僧亮曰。實無樂者。案句解也。是人當受千罰。脫余多苦。於一罰上。橫生樂想。曇愛曰。是以不以一下為樂。以脫重為樂。緣脫重之心。實是行苦。凡夫以之為樂。以此一答。並答三難。何者一罰之與千罰。俱是重苦。既不一下為樂。云何而言。于底下之苦。而生樂耶。即答第一難。又是人緣于脫重苦。而橫生樂想。云何而言。于下樂生苦想耶。即答第二關。寶亮曰。即此答三難也。今先釋橫生義。若一下而脫者。到緣一下安之為。豈非妄樂耶。非是受一罰時生樂也。
何以故猶如彼人當受千罰(至)于無樂中妄生樂想。
案。道生曰。脫千受一。便妄生樂想。無樂信矣。前言于下苦橫生樂想。此之謂也。僧宗曰釋橫義也。
迦葉言世尊彼人不以一下(至)以得脫故而生樂想。
案。寶亮曰。迦葉云。實無九百九十九。故緣此無。故實有實眾也。
迦葉是故我昔為釋摩男說五陰中樂實不虛也。
【現代漢語翻譯】 現代漢語譯本：認為輕微的痛苦是快樂的想法。因此，要知道不應該把輕微的痛苦當作快樂的想法。寶亮說：『這是從道理上來說的。如果把人天道的輕微痛苦，當作是低下的痛苦，那麼就應該把一次懲罰的輕微痛苦當作是低下的痛苦。如果這樣，就應該因為這一下懲罰，而產生快樂的想法。』
佛告訴迦葉（Kasyapa，佛陀的弟子）：『是的，是的，正如你所說的那樣，因為這個原因，沒有快樂的想法。』
道生說：『這是回答最後的難題。前面的兩個難題自己就解決了。』『如是』一下，不產生快樂的想法，這是完全沒有快樂的驗證。僧亮說：『確實沒有快樂』，這是按照語句來解釋的。『這個人應當接受一千次懲罰，脫離了其餘的眾多痛苦，在一次懲罰上，橫生快樂的想法。』曇愛說：『因此不把一下懲罰當作快樂，而是把脫離沉重的懲罰當作快樂，因為脫離沉重心，實際上是行苦（suffering of change），凡夫卻把它當作快樂。』用這一個回答，同時回答了三個難題。為什麼呢？一次懲罰和一千次懲罰，都是沉重的痛苦，既然不把一下懲罰當作快樂，怎麼能說在低下的痛苦中，產生快樂的想法呢？這就是回答第一個難題。又是人因為脫離沉重的痛苦，而橫生快樂的想法，怎麼能說在低下的快樂中，產生痛苦的想法呢？這就是回答第二個難題。寶亮說：『這就是回答三個難題。』現在先解釋橫生的含義，如果一下就脫離了，到緣一下就安樂了，難道不是虛妄的快樂嗎？不是在接受一次懲罰的時候產生快樂。
『為什麼呢？就好像那個人應當接受一千次懲罰，在沒有快樂之中，虛妄地產生快樂的想法。』
道生說：『脫離一千次懲罰，只接受一次，就虛妄地產生快樂的想法，確實沒有快樂。』前面說在低下的痛苦中，橫生快樂的想法，說的就是這個。僧宗說是解釋橫生的含義。
迦葉說：『世尊，那個人不因為一下懲罰，而是因為得到解脫的緣故，而產生快樂的想法。』
寶亮說：『迦葉說，實際上沒有九百九十九次懲罰，所以因為這個沒有，所以實際上有真實的眾多。』
迦葉說：『因此我過去為釋摩男（釋迦族人）說，五陰（skandha，構成個體存在的五種要素）中的快樂，真實不虛。』
【English Translation】 English version: They think of slight suffering as a thought of happiness. Therefore, know that one should not regard slight suffering as a thought of happiness. Bao Liang said, 'This is discussed from the perspective of principle. If one considers the slight suffering of humans and devas as lower suffering, then one should consider the slight suffering of one punishment as lower suffering. If that were the case, one should generate a thought of happiness from this one punishment.'
The Buddha told Kasyapa (Buddha's disciple): 'Yes, yes, as you have said. For this reason, there is no thought of happiness.'
Dao Sheng said, 'This answers the final difficulty. The previous two difficulties resolve themselves.' 'Thus,' even with one instance, a thought of happiness does not arise; this is proof that there is absolutely no happiness. Seng Liang said, 'Truly there is no happiness,' this is explained according to the sentence. 'This person should receive a thousand punishments, escaping the remaining many sufferings, and upon one punishment, falsely generates a thought of happiness.' Tan Ai said, 'Therefore, one does not regard one punishment as happiness, but regards escaping heavy punishment as happiness. The mind of escaping heavy punishment is actually the suffering of change (suffering of change), but ordinary people regard it as happiness.' This one answer answers all three difficulties. Why? One punishment and a thousand punishments are both heavy suffering. Since one does not regard one punishment as happiness, how can one say that in lower suffering, a thought of happiness arises? This answers the first difficulty. Furthermore, this person falsely generates a thought of happiness because of escaping heavy suffering. How can one say that in lower happiness, a thought of suffering arises? This answers the second difficulty. Bao Liang said, 'This answers the three difficulties.' Now, first explain the meaning of falsely generating. If one escapes with just one instance, then one feels at ease with just one instance. Isn't that false happiness? It is not that happiness arises when receiving one punishment.
'Why? It is like that person who should receive a thousand punishments, falsely generating a thought of happiness in the absence of happiness.'
Dao Sheng said, 'Escaping a thousand punishments and receiving only one, then one falsely generates a thought of happiness; there is truly no happiness.' The previous statement about falsely generating a thought of happiness in lower suffering refers to this. Seng Zong said this explains the meaning of falsely generating.
Kasyapa said, 'World Honored One, that person does not generate a thought of happiness because of one punishment, but because of obtaining liberation.'
Bao Liang said, 'Kasyapa said that there are actually no nine hundred and ninety-nine punishments, so because of this absence, there is actually a real multitude.'
Kasyapa said, 'Therefore, in the past, I told Shima Nan (member of the Shakya clan) that the happiness in the five skandhas (the five aggregates that constitute individual existence) is real and not false.'
案。僧亮曰。受責既不以一下為樂故。樂故樂非橫也。佛言樂實不虛者。以免受為樂。不可空中說樂也。曇愛曰。迦葉領解非難也。佛即述成也。寶亮曰。釋第三實樂義也。三塗中苦。人天實無。無處與佛何異。故知非虛說也。
迦葉有三受三苦(至)餘二受者所謂行苦壞苦。
案。僧亮曰。昔以輕重義。故說三受。今以三苦。故說一切苦所為事異。不相違也。苦受名為三苦者。性攝三苦也。餘二受乃苦性之別義也。寶亮曰。答向第二難也。佛前云。三受悉苦。迦葉難云。三受悉樂。佛今舉三受唯苦而無樂。豈得難言三受皆樂耶。既于下苦。微故不覺。橫生樂想。即答初難。謂于尤重之下苦。生樂想也。苦受具三苦者。若如昔解。直點三受為三苦。是則苦受為苦苦。樂受為壞苦。舍受為行苦也。今明苦受具三苦者。義旨小異於昔。何者若刀杖緣中生心。亦是苦受。失壞緣中生心。亦是苦受。今取刀杖緣中生苦受者。為苦苦。失壞緣中生苦受者。為壞苦。即此苦體。是動求行緣。便是行苦。故言苦受具三苦。非是苦苦具三苦也。餘二受各具二苦者。樂受起時。因中說果。即是壞苦。即體是動求行緣。故是行苦。亦得言樂受具二苦也。舍受具二苦者。四禪以上是舍受。然彼眾生。捨命之時。亦愛壽命
【現代漢語翻譯】 現代漢語譯本： 註釋：僧亮說：『既然承受責罰不是以一時的快樂為目的，那麼這種快樂就不是無緣無故的。』佛說：『真正的快樂不是虛假的』，是爲了避免把承受責罰當作快樂，不能憑空談論快樂。曇愛說：『迦葉領悟理解並不難，佛只是加以闡述完成。』寶亮說：『解釋第三種真實快樂的含義。』三惡道中充滿痛苦，人天道中也沒有真正的快樂。沒有痛苦的地方與佛的境界有什麼不同？所以知道佛所說的快樂不是虛假的。
迦葉說有三種感受和三種苦（到）其餘兩種感受是指行苦和壞苦（無常之苦）。
註釋：僧亮說：『以前用輕重來解釋，所以說有三種感受。現在用三種苦來解釋，所以說一切苦所做的事情不同，並不矛盾。』苦受被稱為三種苦，是因為它的性質包含了三種苦。其餘兩種感受是苦的性質的不同含義。寶亮說：『回答前面第二個難題。』佛之前說：『三種感受都是苦。』迦葉反駁說：『三種感受都是樂。』佛現在舉出三種感受只有苦而沒有樂，怎麼能反駁說三種感受都是樂呢？既然在輕微的苦中，因為太細微而感覺不到，就橫生出快樂的想法。這就是回答最初的難題，指的是在特別嚴重的苦中，產生快樂的想法。苦受包含三種苦，如果像以前的解釋，直接把三種感受對應為三種苦，那麼苦受就是苦苦，樂受就是壞苦，舍受就是行苦。現在說明苦受包含三種苦，含義與以前稍有不同。例如，如果因為刀杖的因緣而產生心，這也是苦受。因為失去或損壞的因緣而產生心，這也是苦受。現在取因為刀杖的因緣而產生的苦受，作為苦苦。因為失去或損壞的因緣而產生的苦受，作為壞苦。這個苦的本體，是動求行緣，就是行苦。所以說苦受包含三種苦，而不是苦苦包含三種苦。其餘兩種感受各自包含兩種苦，樂受生起時，從因中說果，就是壞苦。樂受的本體是動求行緣，所以是行苦。也可以說樂受包含兩種苦。舍受包含兩種苦，四禪以上是舍受。然而那些眾生，在捨棄生命的時候，也貪愛壽命。
【English Translation】 English version: Commentary: The monk Liang said, 'Since receiving punishment is not for the sake of a moment's pleasure, then this pleasure is not without cause.' The Buddha said, 'True pleasure is not false,' in order to avoid taking receiving punishment as pleasure; one cannot talk about pleasure in a vacuum. Tan'ai said, 'It is not difficult for Kashyapa (a disciple of the Buddha) to understand; the Buddha is simply elaborating and completing it.' Baoliang said, 'Explaining the meaning of the third kind of true pleasure.' The three evil paths (hell, hungry ghosts, animals) are full of suffering, and there is no true pleasure in the realms of humans and gods. What is the difference between a place without suffering and the Buddha's realm? Therefore, we know that the pleasure the Buddha speaks of is not false.
Kashyapa said there are three kinds of feelings (受, vedanā) and three kinds of suffering (苦, duḥkha) (to) the other two kinds of feelings refer to the suffering of formation (行苦, saṃskāra-duḥkha) and the suffering of dissolution (壞苦, vipariṇāma-duḥkha).
Commentary: The monk Liang said, 'In the past, we used lightness and heaviness to explain, so we said there are three kinds of feelings. Now we use three kinds of suffering to explain, so we say that the things that all suffering does are different, and there is no contradiction.' Painful feeling (苦受, duḥkha-vedanā) is called the three sufferings because its nature includes the three sufferings. The other two kinds of feelings are different meanings of the nature of suffering. Baoliang said, 'Answering the second difficult question from before.' The Buddha said before, 'All three kinds of feelings are suffering.' Kashyapa retorted, 'All three kinds of feelings are pleasure.' The Buddha now cites that the three kinds of feelings only have suffering and no pleasure, how can one retort that all three kinds of feelings are pleasure? Since in slight suffering, because it is too subtle to feel, one gives rise to the idea of pleasure. This is answering the initial difficult question, referring to giving rise to the idea of pleasure in particularly severe suffering. Painful feeling includes the three sufferings, if like the previous explanation, directly corresponding the three kinds of feelings to the three kinds of suffering, then painful feeling would be suffering of suffering (苦苦, duḥkha-duḥkha), pleasant feeling (樂受, sukha-vedanā) would be the suffering of dissolution, and neutral feeling (舍受, upekṣā-vedanā) would be the suffering of formation. Now explaining that painful feeling includes the three sufferings, the meaning is slightly different from before. For example, if a mind arises because of the cause of knives and sticks, this is also painful feeling. If a mind arises because of the cause of loss or damage, this is also painful feeling. Now taking the painful feeling that arises because of the cause of knives and sticks, as the suffering of suffering. Taking the painful feeling that arises because of the cause of loss or damage, as the suffering of dissolution. The substance of this suffering is the cause of seeking and acting, which is the suffering of formation. Therefore, it is said that painful feeling includes the three sufferings, not that the suffering of suffering includes the three sufferings. The other two kinds of feelings each include two sufferings, when pleasant feeling arises, speaking of the result from the cause, which is the suffering of dissolution. The substance of pleasant feeling is the cause of seeking and acting, so it is the suffering of formation. It can also be said that pleasant feeling includes two sufferings. Neutral feeling includes two sufferings, the four dhyanas (四禪, catvāri dhyānāni) and above are neutral feeling. However, those beings, when abandoning life, also crave life.
。便是壞苦。其體豈非行緣動求。若爾則舍受具二苦也。
善男子以是因緣生死之中(至)是故說言一切皆苦。
案。僧亮曰。以輕重因緣也。苦樂性不相離者。三苦不相離也。寶亮曰。實以無三惡苦。故有實樂。苦樂性不相離者。十住無漏之解。從初住至金剛心以來。當分除惑。于無惑邊。恒是實樂。而無漏之體。未免世諦。故舉體是苦。故言苦樂性不相離也。
善男子生死之中實無有樂(至)隨順世間說言有樂。
案。僧亮曰。將說樂因。為答第三第五難。故說有為天樂也。寶亮曰。五欲之中。實無熙怡樂也。
迦葉菩薩白佛言世尊(至)今作是說其義云何。
案。僧亮曰。上義未顯。問以成之也。曇讖曰。領解也。寶亮曰。第三第五兩難未被答。此重舉以請答也。
佛言善男子如上所說(至)一切皆苦無有樂想。
案。僧亮曰。亦生苦因者。明外物非苦苦因。故說苦也。寶亮曰。答其二難。明此並是因中說果有何虛妄耶。
善男子菩薩摩訶薩(至)乃能知是苦因樂因。
案。道生曰。二乘不知常住。故不知樂因。僧亮曰。解苦者。解三苦也。無苦者。說下苦為樂。樂非苦也。
大般涅槃經集解卷第三十 大正藏第 37 冊 No. 1
【現代漢語翻譯】 現代漢語譯本 便是壞苦（Viparinama-dukkha，變易之苦）。它的本體難道不是行緣（Samskara，行蘊）的動求嗎？如果這樣，那麼舍受（Upeksha-vedana，不苦不樂的感受）也具備了兩種苦。
善男子，因為這個因緣，在生死之中（直到）所以說一切皆苦。
案：僧亮說，這是因為輕重因緣。苦樂的性質不相分離，是因為三苦（Dukkha-dukkha，苦苦；Viparinama-dukkha，壞苦；Samskara-dukkha，行苦）不相分離。寶亮說，實際上並沒有三種惡苦，所以才有真實的快樂。苦樂的性質不相分離，是指十住（Dashabhumi，菩薩十地）無漏的解脫，從初住到金剛心以來，應當分階段去除迷惑，在沒有迷惑的境界，永遠是真實的快樂。但是無漏的本體，無法避免世俗諦（Samvriti-satya，世俗諦），所以整體都是苦，所以說苦樂的性質不相分離。
善男子，在生死之中，實際上沒有快樂（直到）只是隨順世間的說法，才說有快樂。
案：僧亮說，將要說快樂的因，是爲了回答第三和第五個難題，所以說有為的天樂。寶亮說，在五欲（Panca-kama，色、聲、香、味、觸）之中，實際上沒有喜悅的快樂。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊（Bhagavan），（直到）現在這樣說，它的意義是什麼？』
案：僧亮說，上面的意義沒有顯明，提問是爲了成就它。曇讖說，這是領會理解。寶亮說，第三和第五兩個難題沒有被回答，這是重新提出來請求回答。
佛說：『善男子，如上面所說，（直到）一切皆苦，沒有快樂的想法。』
案：僧亮說，也是生苦的因，說明外物不是苦苦的因，所以說苦。寶亮說，回答了這兩個難題，說明這都是在因中說果，有什麼虛妄呢？
善男子，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）（直到）才能知道這是苦因樂因。
案：道生說，二乘（Sravaka，聲聞；Pratyekabuddha，緣覺）不知道常住，所以不知道樂因。僧亮說，瞭解苦，就是了解三苦。沒有苦，是說下苦為樂，樂不是苦。
大般涅槃經集解卷第三十 大正藏第 37 冊 No. 1
【English Translation】 English version This is the suffering of change (Viparinama-dukkha). Isn't its essence the dynamic seeking of conditioned formations (Samskara)? If so, then equanimity (Upeksha-vedana) also possesses two kinds of suffering.
Good man, because of this cause and condition, within samsara (until) therefore it is said that all is suffering.
Note: Monk Liang said, this is because of the causes and conditions of lightness and heaviness. The nature of suffering and happiness are inseparable because the three sufferings (Dukkha-dukkha, Viparinama-dukkha, Samskara-dukkha) are inseparable. Bao Liang said, in reality, there are no three evil sufferings, therefore there is true happiness. The nature of suffering and happiness are inseparable, referring to the undefiled liberation of the Ten Stages (Dashabhumi). From the first stage to the diamond mind, one should gradually remove delusion. In the state of no delusion, there is always true happiness. However, the essence of the undefiled is not free from conventional truth (Samvriti-satya), so the whole is suffering. Therefore, it is said that the nature of suffering and happiness are inseparable.
Good man, within samsara, there is actually no happiness (until) it is only in accordance with worldly speech that it is said there is happiness.
Note: Monk Liang said, about to speak of the cause of happiness, in order to answer the third and fifth difficulties, therefore it is said there is conditioned heavenly happiness. Bao Liang said, within the five desires (Panca-kama), there is actually no joyful happiness.
Kasyapa Bodhisattva said to the Buddha: 'Bhagavan, (until) now saying this, what is its meaning?'
Note: Monk Liang said, the above meaning is not clear, asking in order to accomplish it. Tan Qian said, this is comprehension and understanding. Bao Liang said, the third and fifth two difficulties have not been answered, this is re-raising them to request an answer.
The Buddha said: 'Good man, as said above, (until) all is suffering, without the thought of happiness.'
Note: Monk Liang said, also the cause of generating suffering, explaining that external objects are not the cause of suffering of suffering, therefore it is said suffering. Bao Liang said, answering these two difficulties, explaining that this is all speaking of the result in the cause, what falsehood is there?
Good man, a Bodhisattva-Mahasattva (until) is able to know this is the cause of suffering and the cause of happiness.
Note: Dao Sheng said, the two vehicles (Sravaka, Pratyekabuddha) do not know permanence, therefore they do not know the cause of happiness. Monk Liang said, understanding suffering is understanding the three sufferings. No suffering is saying that lower suffering is happiness, happiness is not suffering.
The Great Nirvana Sutra Collected Explanations, Volume 30 Taisho Tripitaka Volume 37, No. 1
763 大般涅槃經集解
大般涅槃經集解卷第三十一
廣釋集諦以愛為體 釋二種愛一愛己身一愛所須 又釋二種愛一者善愛一者不善愛 舉九種事譬愛 釋菩薩無苦有諦聲聞有苦有諦 廣釋見滅諦義 廣釋道諦義 廣釋道義是一隨法有異
聖行品之第五
善男子云何菩薩摩訶薩(至)分別挍計無量無邊。
案。僧亮曰。還愛于有者。謂三有也。僧宗曰。前已略說。今是廣說。次會通。后明觀行也。是陰因緣者。由業煩惱。得未來陰果也。還愛于有者。昔由業煩惱故得身。今復愛三有。復應牽生也。業因緣愛者。宿業故起愛。隨所習也。煩惱因緣愛者。如人多瞋。常愛兵器。苦因緣愛者。如人遇病。愛針艾也。寶亮曰。次解集諦明業。及煩惱能構未來生死果報續起。稱之為集也。就此辨集諦中。亦有三意。然文中小自左右。不如苦諦中之次。第一解集諦相。第二會通。第三觀過。今此中辨集諦。悉據愛使為原。何以然。后能潤生。得生由已。故非愛不成業。是以就愛而收集。錄感陰之緣盡。然愛性染累。事無不由。故文中廣彰述愛。為眾緣之首也。愛己身謂正報愛。所須名依報也。如工巧業等。事成保著。玩適在心。稱業因緣愛也。若違境起心。複稱昔含怒。還修此心。為好為
【現代漢語翻譯】 現代漢語譯本
大般涅槃經集解卷第三十一
廣釋集諦以愛為體 釋二種愛一愛己身一愛所須 又釋二種愛一者善愛一者不善愛 舉九種事譬愛 釋菩薩無苦有諦聲聞有苦有諦 廣釋見滅諦義 廣釋道諦義 廣釋道義是一隨法有異
聖行品之第五
『善男子，云何菩薩摩訶薩分別挍計無量無邊。』 案。僧亮曰：『還愛于有者，謂三有也。』僧宗曰：『前已略說，今是廣說。次會通，后明觀行也。』是陰因緣者，由業煩惱，得未來陰果也。還愛于有者，昔由業煩惱故得身，今復愛三有，復應牽生也。業因緣愛者，宿業故起愛，隨所習也。煩惱因緣愛者，如人多瞋，常愛兵器。苦因緣愛者，如人遇病，愛針艾也。寶亮曰：『次解集諦明業，及煩惱能構未來生死果報續起，稱之為集也。』就此辨集諦中，亦有三意。然文中小自左右，不如苦諦中之次。第一解集諦相，第二會通，第三觀過。今此中辨集諦，悉據愛使為原。何以然？后能潤生，得生由已。故非愛不成業。是以就愛而收集，錄感陰之緣盡。然愛性染累，事無不由。故文中廣彰述愛，為眾緣之首也。愛己身謂正報愛，所須名依報也。如工巧業等，事成保著，玩適在心，稱業因緣愛也。若違境起心，複稱昔含怒，還修此心，為好為
【English Translation】 English version
Collection of Commentaries on the Mahāparinirvāṇa-sūtra, Volume 31
Extensive Explanation of the Truth of Accumulation (Samudaya-satya) with Craving as its Essence; Explanation of Two Types of Craving: One, Craving for One's Own Body; One, Craving for What is Needed; Also Explanation of Two Types of Craving: One, Wholesome Craving; One, Unwholesome Craving; Citing Nine Types of Matters as Metaphors for Craving; Explanation that Bodhisattvas Have No Suffering but Have Truth, Śrāvakas Have Suffering and Have Truth; Extensive Explanation of the Meaning of the Truth of Cessation (Nirodha-satya); Extensive Explanation of the Meaning of the Truth of the Path (Mārga-satya); Extensive Explanation that the Meaning of the Path is One, but Varies According to the Dharma
Chapter Five on Holy Conduct
『Good man, what is the Bodhisattva-Mahāsattva (Mahāsattva: great being) who distinguishes and calculates immeasurable and boundless things?』 According to Sengliang: 『'Returning to craving for existence' refers to the three realms of existence (trayo dhātu).』 According to Sengzong: 『It was briefly explained before, now it is explained extensively. Next is reconciliation, and then clarification of contemplation and practice.』 'It is the cause and condition of the skandhas (skandha: aggregates)' means that due to karma (karma: action) and afflictions (kleśa), one obtains the future result of the skandhas. 'Returning to craving for existence' means that in the past, one obtained a body due to karma and afflictions, and now one craves the three realms of existence again, and should be drawn into rebirth again. 'Craving due to karma' means that craving arises due to past karma, following what has been practiced. 'Craving due to afflictions' is like a person with much anger, who always loves weapons. 'Craving due to suffering' is like a person who encounters illness and loves needles and moxibustion. Baoliang said: 『Next, explain the Truth of Accumulation, clarifying that karma and afflictions can construct the future result of birth and death, which continues to arise, and is called accumulation.』 In this explanation of the Truth of Accumulation, there are also three meanings. However, the order of the text is slightly different from that in the Truth of Suffering. First, explain the characteristics of the Truth of Accumulation; second, reconcile; and third, contemplate faults. Now, this explanation of the Truth of Accumulation is entirely based on craving as the origin. Why is that? Because it can moisten birth later, and birth is obtained because of it. Therefore, karma cannot be formed without craving. Therefore, it is based on craving to collect and record the causes of feeling the skandhas to the end. However, the nature of craving is defiled and accumulated, and nothing is not caused by it. Therefore, the text extensively describes craving as the head of all causes. Craving for one's own body refers to craving for the main reward (positive retribution), and what is needed is called dependent reward (circumstances). Like skillful crafts and other things, when things are accomplished, they are protected and cherished, and playing and enjoying are in the mind, which is called craving due to karma. If one's mind arises against the environment, and one recalls past anger, and cultivates this mind again, for good or for
煩惱。因緣愛也。患苦而欲背。若離我而稱情。無此苦。而心悅謂苦因緣愛也。
善男子愛有二種(至)求大乘者是名為善。
案。僧亮曰。結集八苦者。重倒也。愛佛功德輕。故除之也。
善男子凡夫愛者名之為集(至)不以愛故而受生也。
案。僧亮曰。此經以智知集。名為諦。凡夫以不識集故。集而非諦。菩薩諦而非集。何以故者。釋所以。諦而非集也。寶亮曰。夫立愛之名。名生二處。如向所辨。儘是凡夫不善之愛。若興心樂法。崇善為理。悅情願求。稱之善愛。名雖同。義自兩殊。名同心別。各自有歸。然善愛雖同。復有二別。若菩薩位懷發軫。不存於緣中離染。稱大乘愛。聲聞小道。雖欲樂善。但解不稱境。每心有存於求善之略乖。遂落不善愛門也。故知二乘行道。不稱道。不改心。不得出。何以知之。下句即會凡夫愛者。名之為集。得知二乘執相在懷。未免生死。無有諦用。菩薩造行發家。不以生死為患。既識生死過。于保著之情悚。是以雖愛不名集。若須現生而應物。則不名為愛。
迦葉菩薩白佛言世尊(至)獨以愛性為五陰因。
案。僧宗曰。此會通之文也。昔說不同。請釋其由也。
佛贊迦葉善哉善哉(至)能生一切業煩惱牙。
案。智秀曰
【現代漢語翻譯】 現代漢語譯本 煩惱，其根源在於因緣和愛。人們因苦難而想要擺脫它。如果脫離了『我』的執著而順應情感，就不會有這種痛苦，而內心愉悅，這就被稱為苦的因緣愛。
善男子，愛有兩種：追求大乘佛法的人，他們的愛被稱為善。
按僧亮的說法：總結八苦，是重複強調。因為愛佛的功德輕微，所以被去除。
善男子，凡夫的愛被稱為『集』（苦的根源），菩薩即使有愛，也不會因此而受輪迴之苦。
按僧亮的說法：此經以智慧認知『集』，稱之為『諦』（真諦）。凡夫因為不認識『集』，所以『集』不是『諦』。菩薩認識『諦』，所以『諦』不是『集』。為什麼呢？這是解釋『諦』不是『集』的原因。寶亮說：建立『愛』這個名稱，意味著產生於兩個地方，就像前面所辨析的那樣，都是凡夫不善的愛。如果發起歡喜佛法的心，崇尚善良作為原則，愉悅情感，願意追求，這被稱為善愛。名稱雖然相同，意義卻截然不同。名稱相同，心卻不同，各自有歸宿。然而，善愛雖然相同，又有兩種區別。如果菩薩處於修行之初，不執著于因緣，從中遠離染污，這被稱為大乘愛。聲聞小乘之道，雖然想要喜好善良，但理解不符合實情，內心總是存在於追求善良的簡略之處，於是落入不善愛的範疇。所以知道二乘的修行，不符合道，不改變心，不能解脫。憑什麼知道呢？下句就匯合了凡夫的愛，稱之為『集』。得知二乘執著于表象，未免於生死輪迴，沒有真諦的作用。菩薩創造修行，發揚家風，不以生死為患。既然認識到生死的過患，對於保持執著的情感感到恐懼。因此即使有愛，也不被稱為『集』。如果需要示現生死來應化眾生，那就不被稱為愛。
迦葉菩薩問佛說：世尊，為什麼單單以愛的性質作為五陰（色、受、想、行、識）的因呢？
按僧宗的說法：這是會通不同說法的文章。以前的說法不同，所以請佛解釋其中的原因。
佛讚歎迦葉說：善哉！善哉！愛能生一切業和煩惱的萌芽。
按智秀的說法
【English Translation】 English version Affliction arises from the causes and conditions of love. People want to escape suffering. If one detaches from the 'self' and aligns with emotions, there would be no such suffering, and the heart would be joyful. This is called the causal love of suffering.
Good man, there are two kinds of love: those who seek the Mahayana Dharma, their love is called good.
According to Sengliang: Summarizing the eight sufferings is a repetition for emphasis. Because the merit of loving the Buddha is slight, it is removed.
Good man, the love of ordinary people is called 'accumulation' (the root of suffering), Bodhisattvas, even if they have love, will not be reborn because of it.
According to Sengliang: This sutra recognizes 'accumulation' with wisdom, calling it 'truth'. Ordinary people do not recognize 'accumulation', so 'accumulation' is not 'truth'. Bodhisattvas recognize 'truth', so 'truth' is not 'accumulation'. Why? This explains why 'truth' is not 'accumulation'. Baoliang said: Establishing the name of 'love' means it arises in two places, as discussed earlier, all of which are the unwholesome love of ordinary people. If one initiates a heart that rejoices in the Dharma, upholds goodness as a principle, delights in emotions, and is willing to seek, this is called good love. Although the names are the same, the meanings are completely different. The names are the same, but the hearts are different, each with its own destination. However, although good love is the same, there are two distinctions. If a Bodhisattva is at the beginning of practice, not attached to conditions, and separates from defilement, this is called Mahayana love. The path of the Sravakas (hearers) of the Hinayana (small vehicle), although they want to like goodness, their understanding does not conform to reality, and their hearts always exist in the brevity of seeking goodness, thus falling into the category of unwholesome love. Therefore, knowing that the practice of the Two Vehicles (Sravakas and Pratyekabuddhas) does not conform to the path, does not change the heart, and cannot be liberated. How do we know this? The following sentence converges with the love of ordinary people, calling it 'accumulation'. It is known that the Two Vehicles are attached to appearances, not free from the cycle of birth and death, and have no function of truth. Bodhisattvas create practice, promote family style, and do not regard birth and death as a problem. Since they recognize the faults of birth and death, they are afraid of maintaining attachment. Therefore, even if there is love, it is not called 'accumulation'. If it is necessary to manifest birth and death to respond to beings, then it is not called love.
Kasyapa Bodhisattva asked the Buddha: World Honored One, why is the nature of love alone taken as the cause of the five skandhas (form, feeling, perception, volition, and consciousness)?
According to Sengzong: This is an article that reconciles different statements. The previous statements were different, so please explain the reasons.
The Buddha praised Kasyapa, saying: Excellent! Excellent! Love can generate all the sprouts of karma and affliction.
According to Zhixiu
。雖復業及煩惱。為辨果之因。然愛為愛生之生也。寶亮曰。第二會通難也。明雖復說有招陰之因不同。然非愛不辨。以三譬顯之也。
善男子菩薩摩訶薩住是大乘(至)是名如責有餘。
案。僧亮曰。此下觀門也。此但說愛過。不明是集。不集故不除。菩薩不愛而是集。故除也。僧亮曰。觀愛之過患也。
善男子云何如羅剎(至)觀察愛結如是九種。
案。僧亮曰。拔舍利弗無上根本者。則有緣起。載彼釋論也。又相承釋云。於時已至第六住。未得第七住心。有言在住三十心之二十心中。
善男子以是義故(至)菩薩摩訶薩有道有真諦。
案。僧亮曰。為觀不同。而說昔之苦集。唯有三人。因論四人觀有差別。語次及之也。菩薩能觀苦觀。愛無上八患。因論觀人差別。以顛倒為苦。三人皆倒。有苦也。以見苦名諦。三人皆見苦。故有諦也。下須跋之。觀欲界無常。如病得出色界。是凡夫見苦也。以三人于佛有苦倒故。于諦不得稱真也。解苦者。生死也。無苦者。涅槃也。於二不倒。是謂無苦。而有真諦。苦粗集細。凡夫不見集。故無諦也。有集諦者。于佛有倒。受變易之苦。故是集也。識分段因。故有諦也。上但言凡夫是集。不說變易之苦也。寶亮曰。上既說苦集諦竟。今且
【現代漢語翻譯】 現代漢語譯本：即使還有業和煩惱，是爲了辨別果報的原因。然而，愛是因愛而生的根本原因。寶亮說：『第二段是會通難點。』說明即使重複說有招致惡果的原因不同，但沒有愛就無法辨別。用三個比喻來顯明這個道理。
『善男子，菩薩摩訶薩安住于大乘（至）這叫做如責有餘。』
按：僧亮說：『這以下是觀門。』這裡只說了愛的過患，沒有說明是集諦。因為沒有集，所以無法去除。菩薩不愛，但仍然有集，所以可以去除。僧亮說：『這是觀察愛的過患。』
『善男子，如何像羅剎（至）這樣觀察愛結共有九種。』
按：僧亮說：『拔除舍利弗（Śāriputra）(佛陀十大弟子之一，以智慧著稱)無上根本，就是有緣起。』這是引用《釋論》。又相傳的解釋說：『這時已經到了第六住，還沒有得到第七住的心。』有人說是在十住位的三十心中的二十心中。
『善男子，因為這個緣故（至）菩薩摩訶薩有道有真諦。』
按：僧亮說：『因為觀察不同，所以說過去的苦集，只有三人。』因為討論四人觀察的差別，順便提到了。菩薩能觀察苦，觀察愛無上的八種過患，因此討論觀察人的差別。以顛倒為苦，三人都有顛倒，所以有苦。以見到苦名為諦，三人都能見到苦，所以有諦。下面須跋（Subhadra）(佛陀晚年弟子)觀察欲界無常，像生病後得到解脫，這是凡夫見苦。因為三人對於佛有苦的顛倒，所以對於諦不能稱為真。理解苦的人，知道生死是苦；沒有苦的人，知道涅槃（Nirvana）(佛教術語，指解脫)是無苦。對於生死和涅槃沒有顛倒，這叫做沒有苦，而有真諦。苦是粗顯的，集是細微的，凡夫不能見到集，所以沒有諦。有集諦的人，對於佛有顛倒，承受變易的苦，所以是集。認識到分段生死的因，所以有諦。上面只說凡夫是集，沒有說變易的苦。寶亮說：『上面已經說了苦集諦完畢，現在且……』
【English Translation】 English version: Even with remaining karma and afflictions, it is to discern the cause of the result. However, love is the root cause born of love. Bao Liang said, 'The second section is difficult to understand.' It explains that even if it is repeatedly said that the causes of attracting negative consequences are different, without love, it cannot be discerned. This is clarified with three metaphors.
'Good man, a Bodhisattva-Mahasattva dwells in the Mahayana (up to) This is called like blaming for having leftovers.'
Note: Seng Liang said, 'This below is the gate of contemplation.' This only speaks of the faults of love, without explaining it as the cause of suffering (Samudaya). Because there is no cause, it cannot be removed. The Bodhisattva does not love, but still has the cause, so it can be removed. Seng Liang said, 'This is observing the faults of love.'
'Good man, how is it like a Rakshasa (up to) Observe the bond of love in these nine ways.'
Note: Seng Liang said, 'Removing the unsurpassed root of Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) is to have dependent origination.' This quotes the Shastra. Also, the transmitted explanation says, 'At this time, one has reached the sixth stage of dwelling, but has not yet attained the mind of the seventh stage of dwelling.' Some say it is in the twenty minds of the thirty minds of the ten dwelling stages.
'Good man, because of this reason (up to) A Bodhisattva-Mahasattva has the path and the true reality.'
Note: Seng Liang said, 'Because the contemplation is different, it speaks of the past suffering and its cause, only for three people.' Because the differences in the contemplation of the four people are discussed, it is mentioned in passing. The Bodhisattva can contemplate suffering, and observe the eight unsurpassed faults of love, therefore discussing the differences in the contemplation of people. Taking delusion as suffering, all three have delusion, so there is suffering. Taking seeing suffering as truth, all three can see suffering, so there is truth. Below, Subhadra (a disciple of the Buddha in his later years) observes the impermanence of the desire realm, like being liberated after being sick, this is a common person seeing suffering. Because the three people have the delusion of suffering towards the Buddha, they cannot be called true regarding the truth. Understanding suffering means knowing that birth and death are suffering; not having suffering means knowing that Nirvana (a Buddhist term referring to liberation) is without suffering. Not being deluded about birth and death and Nirvana is called not having suffering, but having true reality. Suffering is coarse, and the cause is subtle, common people cannot see the cause, so there is no truth. Those who have the cause of suffering have delusion towards the Buddha, and endure the suffering of change, so it is the cause. Recognizing the cause of segmented birth and death, so there is truth. Above, it only says that common people are the cause, without saying the suffering of change. Bao Liang said, 'Above, the suffering and the cause of suffering have been discussed, now then...'
結成諦用。不成諦用者。課凡夫識非而離過。云凡夫人有苦無諦者。凡愚但粗知逼惱事苦。不諦解苦之所以。故無諦用也。二乘有苦諦者。有逼惱事苦。非不粗解除于苦因。所以得言有諦用也。無真實者。不知佛無苦。由合佛作苦觀。故無真實也。諸菩薩解苦無苦者。昔日解苦無苦性空。今日解金剛以還有苦。佛果是無苦。互明辨兩廂。所以有真諦也。下餘三諦。義例可知。大士雙明兩輪安法得所。故有真也。
善男子云何菩薩摩訶薩(至)大般涅槃觀滅聖諦。
案。僧亮曰。次觀滅諦。大般涅槃是滅諦也。備二義。第一但滅煩惱。第二滅一切相也。法瑤曰。三諦皆不言有二見。此獨云。見滅見諦者。何耶。以滅有二種。一佛地滅。二菩薩地滅也。佛滅而非諦。菩薩滅而是諦。諦者。用照審境之謂也。佛息照廢審。是則佛無諦而滅也。菩薩有諦有滅者。佛上無道。亦無諦苦。習亦然。又經自明文如此。故唯滅諦。獨云見滅見諦。余諦不也。僧宗曰。滅諦文中。闕無會通。可得廣義。有觀門義也。斷除一切煩惱者。昔滅為分滅耳。今滅者。斷無明住地以還斯盡也。斷則名常者。以有惑未斷。則流動遷謝。今惑盡照周。所以常也。寶亮曰。次第三解滅諦上苦集二理。是有漏法。為患處多故。開別觀之。今滅道
【現代漢語翻譯】 現代漢語譯本 成就真諦的作用。不能成就真諦的作用，是因為凡夫的認識並非脫離過失。說凡夫人只有苦而沒有真諦，是因為凡夫愚昧，只是粗略地知道逼迫惱亂是苦，不能真正理解苦的原因，所以沒有真諦的作用。二乘（聲聞乘和緣覺乘）有苦諦，是因為他們有逼迫惱亂的苦，並非不粗略地解除苦的原因，所以可以說有真諦的作用。沒有真實，是因為他們不知道佛沒有苦，把佛也當作有苦來觀察，所以沒有真實。諸菩薩理解苦而無苦，是因為過去理解苦而無苦性本空，現在理解金剛（比喻堅固的智慧）以後還有苦。佛果是無苦。互相辨明兩方面，所以有真諦。下面的其餘三諦（集諦、滅諦、道諦），義理可以類推得知。大菩薩同時明白兩個輪（智慧之輪和慈悲之輪），安立法門得當，所以有真實。
善男子，什麼是菩薩摩訶薩（ महान्त सत्त्व mahānta sattva，偉大的眾生）……以大般涅槃（महापरिनिर्वाण mahāparinirvāṇa，偉大的涅槃）觀察滅聖諦？
根據僧亮的說法，接下來觀察滅諦。大般涅槃就是滅諦。具備兩種含義：第一，只是滅除煩惱；第二，滅除一切相。法瑤說，三諦（苦諦、集諦、滅諦）都沒有說有二種見解，唯獨這裡說『見滅見諦』，為什麼呢？因為滅有二種：一是佛地的滅，二是菩薩地的滅。佛的滅而非真諦，菩薩的滅才是真諦。真諦，是用智慧照見審察境界。佛息滅了照見，廢除了審察，因此佛沒有真諦而只有滅。菩薩有真諦也有滅，是因為佛之上沒有道，也沒有真諦，苦諦、集諦也是如此。而且經文自己明白地這樣說，所以只有滅諦，才單獨說『見滅見諦』，其餘的諦不是這樣。僧宗說，滅諦的文句中，缺少會通，可以得到廣義。有觀門（觀察的門徑）的意義。斷除一切煩惱，是因為過去的滅只是部分地滅除，現在的滅，是斷除無明住地（ अविद्याभूमि avidyābhūmi，無明的所在地）以及其餘的煩惱。斷除就名為常，是因為有迷惑沒有斷除，就會流動遷謝，現在迷惑斷盡，照見周遍，所以是常。寶亮說，依次解釋滅諦上的苦集二理，是有漏法（ सस्रव dharma sasrava，有煩惱的法），因為患害之處多，所以分開來觀察。現在的滅道
【English Translation】 English version Accomplishing the function of truth. Not accomplishing the function of truth is because the knowledge of ordinary people is not free from faults. To say that ordinary people only have suffering and no truth is because ordinary people are ignorant, only roughly knowing that oppression and annoyance are suffering, and cannot truly understand the cause of suffering, so they do not have the function of truth. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have the Truth of Suffering because they have the suffering of oppression and annoyance, and it is not that they do not roughly eliminate the cause of suffering, so it can be said that they have the function of truth. There is no reality because they do not know that the Buddha has no suffering, and they regard the Buddha as having suffering, so there is no reality. The Bodhisattvas understand suffering and no suffering because in the past they understood suffering and no suffering as being empty in nature, and now they understand that after Vajra (वज्र vajra, a metaphor for firm wisdom) there is still suffering. The fruit of Buddhahood is no suffering. Clarifying both sides mutually, so there is true truth. The remaining three truths (Truth of Origin, Truth of Cessation, Truth of the Path) below, the meaning can be inferred. The great Bodhisattva understands both wheels (wheel of wisdom and wheel of compassion) at the same time, and the establishment of the Dharma gate is appropriate, so there is reality.
'Good man, what is a Bodhisattva-Mahasattva (महान्त सत्त्व mahānta sattva, great being)...observing the Truth of Cessation with the Great Parinirvana (महापरिनिर्वाण mahāparinirvāṇa, great nirvana)?'
According to Sengliang, next observe the Truth of Cessation. The Great Parinirvana is the Truth of Cessation. It has two meanings: first, it only eliminates afflictions; second, it eliminates all appearances. Fa Yao said, 'The three truths (Truth of Suffering, Truth of Origin, Truth of Cessation) do not say that there are two views, but only here it says 'seeing cessation and seeing truth', why? Because there are two kinds of cessation: one is the cessation of the Buddha-ground, and the other is the cessation of the Bodhisattva-ground. The cessation of the Buddha is not truth, but the cessation of the Bodhisattva is truth. Truth is the use of wisdom to illuminate and examine the realm. The Buddha extinguishes illumination and abolishes examination, so the Buddha has no truth but only cessation. The Bodhisattva has truth and cessation because there is no path above the Buddha, and there is no truth, and the Truth of Suffering and the Truth of Origin are also the same. Moreover, the sutra itself clearly says so, so only the Truth of Cessation alone says 'seeing cessation and seeing truth', the other truths are not like this.' Sengzong said, 'In the sentence of the Truth of Cessation, there is a lack of convergence, and a broad meaning can be obtained. There is the meaning of the gate of observation (path of observation). Eliminating all afflictions is because the past cessation was only partial cessation, and the present cessation is the elimination of the ground of ignorance (अविद्याभूमि avidyābhūmi, the place of ignorance) and the remaining afflictions. Elimination is called permanence because if there are delusions that have not been eliminated, they will flow and change, but now that delusions are exhausted and illumination is complete, it is permanent.' Baoliang said, 'Explaining in order the two principles of suffering and origin on the Truth of Cessation are contaminated dharmas (सस्रव dharma sasrava, dharmas with afflictions), because there are many places of harm, so they are observed separately. The present cessation and path'
兩諦。既是無漏無性。非染累。唯解相會通。有二門之說。滅諦中乃無別會通文。然義推有二。道諦文中。其事自別。今初見滅見滅諦。此兩句作章門下相對旨。八句來釋。見滅者。見昔滅。見滅諦者。見今日常住真如理。此即會通。亦可得言。上句為滅諦相也。謂斷除一切煩惱者。釋上見滅句也。煩惱滅故則名常者。釋見滅諦句也。滅煩惱火則名寂滅者。釋上見滅句也。煩惱滅故得受樂者。釋見滅諦句也。菩薩求因緣故名為凈者。先釋見滅諦句也。永斷一切煩惱故名出世者。釋見滅句也。以出世故名之為我者。釋見滅諦句。下去釋見滅句。
善男子云何菩薩摩訶薩(至)大般涅槃觀道聖諦。
案。僧亮曰。此下明道諦。先觀道。即是出相。不因苦集。因八聖也。見一切法者。八道亦諦。道諦觀道也。滅是果。但觀無學。道是因。通觀學地也。從常無常。至凈觀。因果也。無常是因。常是果。下就因果別觀。陀羅驃真實主義。求耶是衣。亦莊嚴義。僧宗曰。先明廣義。兼明觀行。后明會通耳。所謂常無常者。舉道所照之境。以明觀體也。常者佛果。無常者金剛以還。是眾生數也。金剛為累中物。佛果非累物也。陀羅驃者。借依諦主諦。以釋正義也。佛居宗體極。為陀羅驃也。
迦葉菩薩白佛言世尊
【現代漢語翻譯】 現代漢語譯本 兩諦（二諦：真諦和俗諦）。既然是無漏無性（無漏：斷絕了煩惱，無性：沒有自性），就不是染污和束縛。只有理解它們的相互聯繫才能融會貫通。對於滅諦，有兩種解釋的途徑。滅諦中沒有明確的會通文，但從義理上推斷，也存在兩種途徑。道諦的文義中，其事理自然有別。現在先解釋『見滅』和『見滅諦』。這兩句話作為一章的總綱，下面的八句話用來解釋它們。「見滅」是指見到過去的滅。「見滅諦」是指見到今日常住的真如理。這就是會通。也可以這樣說，上一句是滅諦的相。「謂斷除一切煩惱者」，這是解釋上面的「見滅」句。「煩惱滅故則名常者」，這是解釋「見滅諦」句。「滅煩惱火則名寂滅者」，這是解釋上面的「見滅」句。「煩惱滅故得受樂者」，這是解釋「見滅諦」句。「菩薩求因緣故名為凈者」，先解釋「見滅諦」句。「永斷一切煩惱故名出世者」，這是解釋「見滅」句。「以出世故名之為我者」，這是解釋「見滅諦」句。下面解釋「見滅」句。
『善男子，云何菩薩摩訶薩（菩薩：立志成佛的修行者，摩訶薩：偉大的菩薩）……大般涅槃觀道聖諦（大般涅槃：偉大的涅槃，觀道聖諦：觀察道的真理）』。
根據僧亮的說法，下面解釋道諦。先觀察道，就是出離現象，不依賴苦集二諦，而是依賴八聖道。『見一切法者』，八道也是諦，道諦是觀察道的。滅是果，只觀察無學道。道是因，普遍觀察有學道。從常無常，到凈觀，是因果關係。無常是因，常是果。下面就因果分別觀察。陀羅驃（dharavya）是真實主義，求耶（不知道是什麼）是衣服，也有莊嚴的意思。僧宗說，先說明廣義，兼說明觀行，然後說明會通。所謂常無常，是舉出道所照的境界，來闡明觀的本體。常是佛果，無常是金剛位以下，是眾生之數。金剛位還是有漏之物，佛果不是有漏之物。陀羅驃，是借用依諦主諦，來解釋正義。佛居於宗體極位，是陀羅驃。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊』
【English Translation】 English version The Two Truths (two truths: relative truth and ultimate truth). Since they are without outflows and without inherent existence (without outflows: having cut off afflictions, without inherent existence: without self-nature), they are not defilements or bonds. Only by understanding their interrelation can one achieve complete understanding. Regarding the Truth of Cessation, there are two paths of explanation. Within the Truth of Cessation, there is no explicit text on harmonization, but inferred from the meaning, there are also two paths. Within the text of the Truth of the Path, its affairs and principles are naturally different. Now, first explain 'Seeing Cessation' and 'Seeing the Truth of Cessation.' These two sentences serve as the chapter's outline, and the following eight sentences are used to explain them. 'Seeing Cessation' refers to seeing the cessation of the past. 'Seeing the Truth of Cessation' refers to seeing the True Thusness principle of permanence today. This is harmonization. It can also be said that the previous sentence is the aspect of the Truth of Cessation. 'That which eliminates all afflictions' is explaining the above sentence 'Seeing Cessation.' 'Because afflictions are extinguished, it is called permanence' is explaining the sentence 'Seeing the Truth of Cessation.' 'Extinguishing the fire of afflictions is called quiescence' is explaining the above sentence 'Seeing Cessation.' 'Because afflictions are extinguished, one attains joy' is explaining the sentence 'Seeing the Truth of Cessation.' 'Because Bodhisattvas seek causes and conditions, it is called purity' is first explaining the sentence 'Seeing the Truth of Cessation.' 'Because of permanently cutting off all afflictions, it is called transcendence of the world' is explaining the sentence 'Seeing Cessation.' 'Because of transcending the world, it is called self' is explaining the sentence 'Seeing the Truth of Cessation.' The following explains the sentence 'Seeing Cessation.'
'Good man, how do Bodhisattva Mahasattvas (Bodhisattva: a practitioner who aspires to become a Buddha, Mahasattva: a great Bodhisattva)... contemplate the Noble Truth of the Path to Great Nirvana (Great Nirvana: great Nirvana, contemplate the Noble Truth of the Path: contemplate the truth of the path).'
According to Sengliang, the following explains the Truth of the Path. First, observe the path, which is to transcend phenomena, not relying on the Truths of Suffering and Accumulation, but relying on the Eightfold Noble Path. 'Seeing all dharmas' means that the Eightfold Path is also a truth, the Truth of the Path is observing the path. Cessation is the result, only observing the path of no-more-learning. The path is the cause, universally observing the path of learning. From permanence and impermanence to pure contemplation, it is the relationship of cause and effect. Impermanence is the cause, permanence is the result. The following separately observes cause and effect. Dharavya is realism, Qiu Ye (unknown) is clothing, also with the meaning of adornment. Sengzong said, first explain the broad meaning, also explain the practice of contemplation, then explain the harmonization. The so-called permanence and impermanence is to cite the realm illuminated by the path to elucidate the essence of contemplation. Permanence is the fruit of Buddhahood, impermanence is below the Vajra position, which is the number of sentient beings. The Vajra position is still something with outflows, the fruit of Buddhahood is not something with outflows. Dharavya is borrowing the dependent truth and the principal truth to explain the correct meaning. The Buddha resides in the ultimate position of the essence, which is Dharavya.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One'
(至)諸佛如來久離錯謬。
案。僧亮曰。不相應者。今說八是道。昔不說八應非道也。欲聞說道。或略或廣。皆是道也。僧宗曰。此下會通今昔也。寶亮曰。佛答諸經悉入道諦。就三因緣辯入也。一者因門。二者緣門。三者道體。不出此三也。
爾時世尊贊迦葉菩薩(至)能作如是種種說法。
案。僧亮曰。廣說道相也。能佐助菩提者。釋本義。菩提是智道之政體。以信為本。說信一事。后類可知也。僧宗曰。如是諸經。悉入道諦者。昔說雖可不具。然而莫非道也。隨化之所宜。致名不同耳。
善男子譬如良醫識諸眾生(至)隨良醫教所患得除。
案。僧亮曰。並藥所禁水不在例者。草石有用。舍藏不俱。而水無礙也。施有行止之異。道則唯通。何者。如經說。世有五人。不讚五事。謂不為慳者。讚歎施等也。僧宗曰。此下有六譬。前三譬明道。是一以應后三譬。后三譬前說廣顯道。是一也。此譬意明道雖可是一。以眾生之病不同。致為藥亦異也。寶亮曰。諸藥者。譬種種說法不同也。水一種者。譬道也。藥性不均。譬一時之宜進道之良荃。取無為之要資。
複次善男子如有一人(至)從信根等至八聖道。
案。僧亮曰。小異上譬也。從信根等至八聖道者。說一法為信
【現代漢語翻譯】 現代漢語譯本：諸佛如來早已遠離一切錯謬。
案：僧亮說，『不相應』是指，現在說八正道是道，過去不說八正道，難道就不是道了嗎？想聽聞說道，無論是簡略還是詳細，都是道。僧宗說，下面是會通今昔的說法。寶亮說，佛回答說，一切經典都歸入道諦，就三種因緣來辨別歸入：一是因門，二是緣門，三是道體，不出這三種。
爾時，世尊讚歎迦葉菩薩，能夠作出如此種種說法。
案：僧亮說，這是廣泛地說道的相狀。『能佐助菩提』，是解釋根本的意義。菩提是智慧之道的政體，以信為根本，說信這一件事，後面的道理可以類推得知。僧宗說，像這些經典，都歸入道諦，過去所說雖然可能不完備，然而沒有不是道的。隨著教化的適宜，導致名稱不同罷了。
善男子，譬如良醫認識各種眾生的病癥，能夠對癥下藥，使眾生的病苦得以解除。
案：僧亮說，並藥所禁忌的水不在這個例子中，草石有用，捨棄和收藏不一樣，而水沒有阻礙。佈施有施行和停止的差異，道則是唯有通達。為什麼呢？如經中所說，世上有五種人，不讚嘆五件事，就是不為慳吝的人讚嘆佈施等等。僧宗說，下面有六個譬喻，前三個譬喻說明道是一致的，以應和后三個譬喻，后三個譬喻在前說的基礎上廣泛地顯明道是一致的。這個譬喻的意思是說明道雖然可以是一致的，但因為眾生的病癥不同，導致所用的藥物也不同。寶亮說，各種藥物，譬喻種種說法不同。水只有一種，譬喻道。藥物的性質不相同，譬喻一時適宜的進道良方，選取無為的要領。
再次，善男子，如有這麼一個人，從信根等開始，直至八聖道。
案：僧亮說，這與上面的譬喻略有不同。『從信根等開始，直至八聖道』，是說以一法為信。
【English Translation】 English version: The Buddhas and Tathagatas have long been free from errors.
Commentary: Sengliang said, 'Not corresponding' means that now we say the Eightfold Path is the path, but in the past, it was not said to be the Eightfold Path. Does that mean it was not the path? If you want to hear about the path, whether it is brief or detailed, it is all the path. Sengzong said, what follows is a reconciliation of the past and present. Baoliang said, the Buddha answered that all sutras enter the Truth of Suffering (Dukkha), and they are distinguished by three causes and conditions: first, the cause door; second, the condition door; and third, the essence of the path. They do not go beyond these three.
At that time, the World Honored One praised Kashyapa Bodhisattva for being able to make such various teachings.
Commentary: Sengliang said, this is extensively speaking of the characteristics of the path. 'Able to assist Bodhi' explains the fundamental meaning. Bodhi is the essence of the path of wisdom, with faith as its foundation. Speaking of faith as one thing, the subsequent principles can be inferred. Sengzong said, sutras like these all enter the Truth of the Path. Although what was said in the past may not be complete, nothing is not the path. Depending on what is suitable for transformation, the names are different.
Good man, just as a good doctor recognizes the illnesses of all beings and can prescribe the right medicine to relieve their suffering.
Commentary: Sengliang said, the water prohibited by the medicine is not an exception. Herbs and stones are useful, discarding and storing are different, but water is unimpeded. Giving has differences in practice and cessation, but the path is only about being unobstructed. Why? As the sutra says, there are five kinds of people in the world who do not praise five things, which means they do not praise giving, etc., for stingy people. Sengzong said, what follows are six metaphors. The first three metaphors explain that the path is one, corresponding to the last three metaphors. The last three metaphors extensively reveal that the path is one based on what was said earlier. The meaning of this metaphor is to explain that although the path can be one, because the illnesses of beings are different, the medicines used are also different. Baoliang said, the various medicines are metaphors for the different teachings. The one kind of water is a metaphor for the path. The properties of the medicines are not uniform, which is a metaphor for the good methods of advancing on the path that are suitable for the time, and taking the essentials of non-action.
Furthermore, good man, if there is such a person, starting from the roots of faith, etc., up to the Eight Noble Paths.
Commentary: Sengliang said, this is slightly different from the above metaphor. 'Starting from the roots of faith, etc., up to the Eight Noble Paths' means that one dharma is faith.
。乃至八道互作其名耳。僧宗曰。第二譬意。明道雖是一。隨方施名不同耳。
複次善男子譬如金師(至)為眾生故種種分別。
案。僧亮曰。此以隨用作異。為譬也。如來一道。隨大小乘根。廣略為別耳。從一至九。是三乘雜說。下言大乘一道無二者。三世諸佛。有同見有。無同見無。大乘道也。定慧者。以戒遠不說也。見智慧者。推求名見也。了真名慧也。審定名智也。見道者。如得果以初見。為名重。更修習進求上果。名修也。結盡不修。名無學也。五種因利鈍。得滅盡定。為名六種。因人因道也。唸佛三昧者。唯佛唸佛。真得佛相。可名為定。僧宗曰。第三譬明道雖是一。以善巧故。種種說異也。一道者。此明如來隨根緣故。致教不同。應前譬也。信行法行道者。此經意與數論為異。論釋信行法行。是五方便以還。尋此文意。乃至見諦道中也。信解脫見得。猶是前二。以入思惟。通三果制也。身證者。此二人俱能作身證也。說十力無畏為道者。無進求之義。以其有解脫道義。亦可是緣中說道也。后三譬義可知。
複次善男子譬如一火(至)為眾生故種種分別。
案。僧亮曰。能除是道。此譬同所除也。
複次善男子譬如一識(至)為化諸眾生故種種分別。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：乃至八道只是互相假借名稱罷了。僧宗說：『第二個比喻的意思是，道雖然只有一個，但隨著地方不同而施加不同的名稱罷了。』
其次，善男子，譬如金匠（指製作金器的工匠）爲了眾生的緣故而做出種種區分。
僧亮評論說：『這是用隨著用途不同而產生差異來作比喻。如來之道只有一個，但隨著大乘、小乘根器的不同，廣略有所區別罷了。從一到九，是三乘雜說的內容。下面說大乘一道沒有二致，三世諸佛，有共同的見解，沒有共同的無見。大乘之道就是如此。定慧，是用戒律來遠離不該說的。見智慧，是推求名相的見解。瞭解真實叫做慧。審定叫做智。見道，如同證果以初見為名，更加修習進求上果，叫做修。結盡不修，叫做無學。五種因的利鈍，得到滅盡定，稱為六種，因為人因和道因的緣故。唸佛三昧，只有佛才能唸佛，真正得到佛的相貌，可以稱為定。』僧宗說：『第三個比喻說明道雖然只有一個，但因為善巧的緣故，而有種種不同的說法。』一道，這是說明如來隨著根器的緣故，教化不同，應和前面的比喻。信行、法行道，這部經的意義與數論不同。數論解釋信行、法行，是五方便之前的階段，尋此文意，乃至見諦道中。信解脫見得，仍然是前面的兩種，進入思惟，貫通三果的制約。身證，這兩個人都能做到身證。說十力無畏為道，沒有進求的意義，因為他們有解脫道的意義，也可以說是緣中說道。後面的三個比喻，意義可以自己理解。
其次，善男子，譬如一火，爲了眾生的緣故而做出種種區分。
僧亮評論說：『能夠去除煩惱就是道，這個比喻是說共同去除煩惱。』
其次，善男子，譬如一識，爲了化度諸眾生的緣故而做出種種區分。
僧亮評論說：
【English Translation】 English version: Even the eight paths are merely names borrowed from each other. The monk Zong said, 'The second analogy means that although the path is one, different names are applied depending on the location.'
Furthermore, good man, just as a goldsmith (referring to a craftsman who makes gold objects) makes various distinctions for the sake of sentient beings.
Monk Liang commented: 'This uses the difference arising from different uses as an analogy. The Tathagata's path is only one, but it differs in breadth and brevity depending on the capacities of the Mahayana and Hinayana. From one to nine are the contents of the mixed teachings of the Three Vehicles. The following says that there is no difference in the One Vehicle of the Mahayana; the Buddhas of the three worlds have common views and no common non-views. This is the way of the Mahayana. 'Samadhi and wisdom' is to use precepts to stay away from what should not be said. 'Seeing wisdom' is the view of seeking names and forms. Understanding the truth is called wisdom. Careful determination is called intelligence. 'Seeing the path' is like attaining the fruit with the initial vision as the name, and further cultivating and seeking the upper fruit is called cultivation. Exhausting the bonds and not cultivating is called no-learning. The sharpness and dullness of the five causes, attaining the cessation attainment, is called six kinds, because of the causes of people and the causes of the path. 'Recollection of the Buddha Samadhi' is that only the Buddha can recollect the Buddha, truly attain the appearance of the Buddha, and can be called samadhi.' Monk Zong said, 'The third analogy illustrates that although the path is one, there are various different ways of speaking because of skillful means.' The One Path, this explains that the Tathagata's teachings differ according to the capacities of sentient beings, corresponding to the previous analogy. 'Faith-conduct, Dharma-conduct path,' the meaning of this sutra is different from that of Samkhya. Samkhya explains faith-conduct and Dharma-conduct as the stage before the Five Expedients, seeking the meaning of this text, even in the path of seeing the truth. 'Faith-liberation seeing attainment' is still the previous two, entering into thought, connecting the constraints of the three fruits. 'Body-witness,' both of these people can do body-witness. Saying that the ten powers and fearlessness are the path has no meaning of seeking advancement, because they have the meaning of the path of liberation, and it can also be said to be speaking of the path in conditions. The meaning of the last three analogies can be understood by oneself.
Furthermore, good man, just as one fire makes various distinctions for the sake of sentient beings.
Monk Liang commented: 'Being able to remove afflictions is the path; this analogy is about removing afflictions together.'
Furthermore, good man, just as one consciousness makes various distinctions for the sake of converting all sentient beings.
Monk Liang commented:
。色隨所依。名有差別。道隨小大乘。根殊異者也。
複次善男子譬如一色(至)無量眾生得度生死。
案。僧亮曰。依見者。為名也。
大般涅槃經集解卷第三十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十二
總會通四諦義 釋二諦義 解惑相對釋二諦義 虛實相對釋二諦義 有無相對釋二諦義 假實相對釋二諦義 有為無為相對釋二諦義 親疏相對釋二諦義 釋十諦義 真不真辨實諦 顛倒不顛倒辨實諦 虛妄不虛妄辨實諦 大乘非大乘辨實諦 佛說魔說辨實諦 一道清凈無二辨實諦 有常有樂辨實諦 釋虛空佛性非諦是實 釋四諦當體是實
聖行品之第六
迦葉菩薩白佛言世尊(至)如來何故唱言不說。
案。僧亮曰。上說二乘有諦無實。以不識常。今明見三界苦。亦有淺深。證成上義也。僧宗曰。自上來所說四諦。各當諦下。皆有別釋。唯滅諦闕會通文耳。四諦既竟。今總會今昔二教總別之旨也。
佛言善男子雖復入猶不名說。
案。僧亮曰。此下竟四諦門。第三總會通。明佛所覺了萬法。如大地所生之草。而昔為二乘說。如手中草。故迦葉今捉此作問也。問佛所覺了法。如大地草。為當入
【現代漢語翻譯】 現代漢語譯本：色法隨著所依之處而改變，名稱也因此有所不同。道法隨著小乘和大乘而有所區別，根器不同的人所修習的也不同。
再者，善男子，譬如一種顏色（乃至）無量眾生因此得以解脫生死。
按：僧亮說，依見者，是爲了命名。
《大般涅槃經集解》卷第三十一 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第三十二
總會通四諦義，釋二諦義，解惑相對釋二諦義，虛實相對釋二諦義，有無相對釋二諦義，假實相對釋二諦義，有為無為相對釋二諦義，親疏相對釋二諦義，釋十諦義，真不真辨實諦，顛倒不顛倒辨實諦，虛妄不虛妄辨實諦，大乘非大乘辨實諦，佛說魔說辨實諦，一道清凈無二辨實諦，有常有樂辨實諦，釋虛空佛性非諦是實，釋四諦當體是實
聖行品之第六
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊（World-Honored One），（乃至）如來（Tathagata）為何說沒有說呢？』
按：僧亮說，上面說二乘有諦而無實，因為不認識常。現在說明看見三界（Three Realms）的苦，也有深淺之分，來證明上面的意思。僧宗說，從上面所說的四諦（Four Noble Truths），各自對應諦下，都有不同的解釋。只有滅諦（Nirvana）缺少會通的文字。四諦既然說完，現在總會通今昔二教總別的宗旨。
佛說：『善男子，即使進入，仍然不能稱之為說。』
按：僧亮說，這以下結束四諦門，第三總會通。說明佛所覺悟的萬法，如同大地所生長的草，而過去為二乘所說，如同手中的草。所以迦葉（Kasyapa）現在拿著這個來提問。問佛所覺悟的法，如同大地上的草，是否進入
【English Translation】 English version: Form changes according to what it relies on, and names also differ accordingly. The path differs according to the Hinayana (Small Vehicle) and Mahayana (Great Vehicle), and what is practiced by those with different capacities also differs.
Furthermore, good man, for example, one color (up to) countless sentient beings are liberated from birth and death.
Note: Sengliang said, 'Relying on seeing' is for naming.
Collected Explanations of the Mahaparinirvana Sutra, Volume 31 Taisho Tripitaka Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 32
General Convergence of the Meaning of the Four Noble Truths, Explanation of the Two Truths, Explanation of the Two Truths Relative to Confusion, Explanation of the Two Truths Relative to Illusion and Reality, Explanation of the Two Truths Relative to Existence and Non-existence, Explanation of the Two Truths Relative to Falsehood and Truth, Explanation of the Two Truths Relative to Conditioned and Unconditioned, Explanation of the Two Truths Relative to Near and Distant, Explanation of the Ten Truths, Discriminating the Real Truth by True and Untrue, Discriminating the Real Truth by Inverted and Non-inverted, Discriminating the Real Truth by False and Non-false, Discriminating the Real Truth by Mahayana and Non-Mahayana, Discriminating the Real Truth by Buddha's Teaching and Mara's Teaching, Discriminating the Real Truth by One Path of Purity Without Two, Discriminating the Real Truth by Having Permanence and Having Bliss, Explaining that Emptiness and Buddha-nature are Reality, not Truth, Explaining that the Essence of the Four Truths is Reality
Chapter Six on Holy Conduct
Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha (World-Honored One): 'World-Honored One, (up to) why does the Tathagata (Tathagata) say that he does not speak?'
Note: Sengliang said, 'The above says that the Two Vehicles (Hinayana and Pratyekabuddhayana) have truth but no reality because they do not recognize permanence. Now it is explained that seeing the suffering of the Three Realms (Three Realms) also has depth, to prove the above meaning.' Sengzong said, 'The Four Noble Truths (Four Noble Truths) mentioned above each correspond to the Truth below, and each has a different explanation. Only the Truth of Cessation (Nirvana) lacks a convergent text. Now that the Four Noble Truths have been explained, now the general principles of the two teachings of the past and present are converged.'
The Buddha said: 'Good man, even if entering, it is still not called speaking.'
Note: Sengliang said, 'The following concludes the Four Noble Truths section, the third general convergence. It explains that the myriad dharmas awakened by the Buddha are like the grass growing on the earth, while what was said to the Two Vehicles in the past is like the grass in the hand. Therefore, Kasyapa (Kasyapa) is now holding this to ask. Asking whether the dharma awakened by the Buddha, like the grass on the earth, enters'
四諦。為當不入者。應有五諦。佛下答言。悉攝在四諦理。而往取不出四諦。四諦名收。理豈有遺。所以故云。悉攝在四諦。雖言入中。亦猶不名說。何以然。若鑑此境。窮則生智。亦滿二乘。但總相知諸法。未曲達其深旨。故生解脫劣。于知法門亦局淺。若解不如佛。當知未窮境。以見境未周。故於此人。而往望得言。取攝則不盡。雖說不名說。
善男子知聖諦有二種智(至)我于彼經竟不說之。
案。僧亮曰。生滅聚積名陰。亦是苦義。四諦本為聲聞。總相說苦。別相知者。非彼經所說也。僧宗曰。若依勝鬘經為論者。有八諦。昔但說四。而無作聖諦。者所未明。今就此經。不但無作。未說作義。亦未究竟。何者。如說陰相。色則有十四種。心則想受行也。此是總相。粗分別之中。智所知也。若就細相辨明者。則如一色陰。為幾塵所成。幾行業所感。心則唸唸生滅。幾剎那習起相。乃是八住九住所知。故彼經所未辨也。
善男子知諸入者名之為門(至)我于彼經亦不說之。
案。僧亮曰。入是處義。通識為門義也。
善男子知諸界者名之為分(至)我于彼經亦不說之。
案。僧宗曰。界分性別。皆是當位之名也。義類如上釋。心以能知為性。色以質礙為性。
善男子
【現代漢語翻譯】 現代漢語譯本 四諦（四個真理）。如果四諦不能完全包含所有真理，那麼應該有五諦。佛陀回答說，所有的法理都包含在四諦的道理中，如果認為有超出四諦的真理，那是對四諦的理解不夠全面。四諦這個名稱已經涵蓋了一切，道理上沒有遺漏。所以說，一切都包含在四諦中。即使說『入中』，也不能算是真正的『說』。為什麼呢？如果能透徹理解這個境界，窮盡其理，就能生出智慧，也能達到二乘（聲聞乘和緣覺乘）的境界。但是，他們只是從總體上了解諸法，沒有深入理解其深刻的含義，所以獲得的解脫不如佛陀，對法門的理解也比較侷限和淺顯。如果理解不如佛陀，就說明還沒有窮盡真理的境界。因為對境界的認識不全面，所以對於這種人來說，如果認為『取攝』就能完全理解真理，那是不全面的。即使說了，也不能算是真正的『說』。
『善男子，瞭解聖諦有兩種智慧（直到）我在那部經中沒有說這些。』
按：僧亮說，生滅聚積稱為陰（五蘊），也是苦的含義。四諦本來是為聲聞乘的人說的，總的來說是說苦。個別地瞭解苦的真相，不是那部經所說的。僧宗說，如果依據《勝鬘經》來討論，有八諦。過去只說四諦，而沒有『無作聖諦』，這是以前沒有明確說明的。現在就這部經來說，不僅沒有『無作』，也沒有究竟地說『作』的含義。為什麼呢？比如說到陰的相狀，色陰就有十四種，心陰就是想、受、行。這是總體的、粗略的分別，是智慧所能瞭解的。如果就細微的相狀來辨明，比如一個色陰是由多少微塵組成的，由多少行業所感召的，心陰則是念念生滅，多少剎那之間習氣生起。這些是八住、九住所能瞭解的，所以那部經沒有辨明這些。
『善男子，瞭解諸入（十二入）的，稱為門（通往真理的門徑）（直到）我在那部經中也沒有說這些。』
按：僧亮說，入是處所的含義，通達認識是門徑的含義。
『善男子，瞭解諸界（十八界）的，稱為分（分類）（直到）我在那部經中也沒有說這些。』
按：僧宗說，界是區分、類別的意思，都是當位的名稱。義理和上面的解釋類似。心以能知為特性，色以質礙為特性。
善男子
【English Translation】 English version The Four Noble Truths. If they are not all-encompassing, there should be Five Noble Truths. The Buddha answers that all principles are contained within the Four Noble Truths. To assume something exists outside them indicates a lack of complete understanding. The name 'Four Noble Truths' is comprehensive; no principle is omitted. Therefore, everything is said to be contained within them. Even saying 'entering into' is not truly 'speaking.' Why? If one thoroughly understands this realm, exhausting its principles, wisdom arises, and one can attain the level of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, they only understand phenomena in a general sense, lacking deep insight into their profound meaning. Thus, their liberation is inferior to that of the Buddha, and their understanding of the Dharma is limited and shallow. If one's understanding is not equal to the Buddha's, it indicates that one has not exhausted the realm of truth. Because one's perception of the realm is incomplete, to assume that 'grasping and encompassing' is sufficient for complete understanding is inaccurate. Even if one speaks, it is not truly 'speaking.'
'Good man, knowing the Noble Truths has two kinds of wisdom (until) I did not speak of these in that sutra.'
Note: Saṃgharakṣa said, 'The aggregation of arising and ceasing is called Skandha (five aggregates), which is also the meaning of suffering. The Four Noble Truths were originally spoken for those of the Śrāvakayāna, generally speaking of suffering. Individually knowing the truth of suffering is not what that sutra speaks of.' Saṃghazong said, 'If one discusses based on the Śrīmālādevī Siṃhanāda Sūtra, there are Eight Noble Truths. In the past, only four were spoken of, and there was no 'Non-Action Noble Truth,' which was not clearly explained before. Now, according to this sutra, not only is there no 'Non-Action,' but the meaning of 'Action' is also not completely explained. Why? For example, when speaking of the characteristics of the Skandhas, the Rūpa Skandha (form aggregate) has fourteen types, and the Citta Skandha (mind aggregate) includes Saṃjñā (perception), Vedanā (feeling), and Saṃskāra (volition). This is a general, rough distinction, knowable by wisdom. If one clarifies based on subtle characteristics, such as how many dust particles compose one Rūpa Skandha, or how many karmic actions it is influenced by, the Citta Skandha arises and ceases in every moment, and how many Kṣaṇas (instants) of habitual tendencies arise. These are knowable by those in the eighth and ninth Abodes, so that sutra did not clarify these.'
'Good man, knowing the Āyatanas (twelve sense bases) is called the Gate (pathway to truth) (until) I did not speak of these in that sutra.'
Note: Saṃgharakṣa said, 'Āyatana is the meaning of place, and thorough understanding is the meaning of gate.'
'Good man, knowing the Dhātus (eighteen elements) is called Division (classification) (until) I did not speak of these in that sutra.'
Note: Saṃghazong said, 'Dhātu means distinction and category, all of which are names of positions. The meaning is similar to the explanation above. The nature of mind is knowing, and the nature of form is materiality and obstruction.'
Good man
知色壞相是名中智(至)我于彼經亦不說之。
案。僧宗曰。向已總舉三聚法。今復重舉一一陰為為辭耳。
善男子知愛因緣能生五陰(至)我于彼經亦不說之。
案。僧宗曰。此就四諦門辨受是集。能生五陰是苦。自下者。滅道文也。
善男子知世諦者是名中智(至)我于彼經亦不說之。
案。僧宗曰。還總收法門。為一世諦。上智所知也。一切行無常。諸法無我。涅槃寂滅者。復收為真諦。言無常等行。生人真解。唯略空門也。涅槃是昔三心所治斷處。寂滅無生。第一義諦也。
爾時文殊師利菩薩(至)第一義諦其義云何。
案。僧亮曰。為義一名異。為名義俱異耶。僧宗曰。上明四諦。其義則狹。今說二諦。其理則廣。皆是智境也。所以言四諦狹者。猶此是世諦道中分別為四。今第一義。蕩於前四也。又且虛空及非教緣滅。不在四諦中攝。今以二諦而收。則是世諦攝也。智秀曰。將顯二諦。先設一問二難也。此即第一問二諦體相也。
世尊第一義中有世諦不世諦之中有第一義不。
案。道生曰。理無二實。而有二名。如其相有。不應設二。如其相無。二斯妄矣。法瑤曰。將明二諦名異而實同。故第一義之實。即有世諦之實。即有第一義。是以問二諦之
【現代漢語翻譯】 現代漢語譯本：『知色壞相是名中智』（知道色法的壞滅之相，這被稱為中等智慧）……『我于彼經亦不說之』（我在那部經中也沒有這樣說）。
案：僧宗說：『前面已經總括地舉出了三聚法，現在又重新舉出每一陰作為論述的內容。』
『善男子知愛因緣能生五陰』（善男子，知道愛是因緣，能夠產生五陰）……『我于彼經亦不說之』（我在那部經中也沒有這樣說）。
案：僧宗說：『這是就四諦（苦、集、滅、道）之門來辨析，受是集諦，能夠產生五陰是苦諦。從下面開始，是滅諦和道諦的內容。』
『善男子知世諦者是名中智』（善男子，知道世俗諦的人，這被稱為中等智慧）……『我于彼經亦不說之』（我在那部經中也沒有這樣說）。
案：僧宗說：『還是總括地收攝法門，作為世俗諦，是上等智慧所知道的。一切行無常，諸法無我，涅槃寂滅，又收攝為真諦。說無常等行，產生真正的理解，只是省略了空門。涅槃是過去三心所治理斷除的地方，寂滅無生，是第一義諦。』
爾時文殊師利菩薩（Manjushri Bodhisattva）（當時文殊師利菩薩）……『第一義諦其義云何』（第一義諦的意義是什麼）？
案：僧亮說：『是因為意義相同而名稱不同，還是因為名稱和意義都不同呢？』僧宗說：『前面說明四諦，其意義則狹窄。現在說二諦，其道理則廣闊，都是智慧的境界。所以說四諦狹窄，就像這是在世俗諦的道中分別成為四諦。現在第一義諦，盪滌了前面的四諦。而且虛空和非教緣滅，不在四諦中攝，現在用二諦來收攝，就是世俗諦所攝。』智秀說：『將要顯示二諦，先設立一問二難。』這就是第一個問題，關於二諦的體相。
世尊第一義中有世諦不世諦之中有第一義不（世尊，在第一義諦中是否有世俗諦？在世俗諦中是否有第一義諦）？
案：道生說：『理沒有兩種實在，而有兩種名稱。如果它們的相狀是實在的，就不應該設立兩種。如果它們的相狀是不實在的，那麼兩種都是虛妄的。』法瑤說：『將要說明二諦名稱不同而實質相同，所以第一義諦的實質，就是有世俗諦的實質，就是有第一義諦。因此提問二諦的……』
【English Translation】 English version: 『Knowing the phase of destruction of form is called middling wisdom』… 『I also did not speak of it in that sutra.』
Note: Monk Zong said: 『Previously, the three aggregates of Dharma were generally mentioned. Now, each of the five skandhas is mentioned again as the subject of discussion.』
『Good son, knowing that love is the cause and condition for the arising of the five skandhas』… 『I also did not speak of it in that sutra.』
Note: Monk Zong said: 『This is analyzed from the perspective of the Four Noble Truths (suffering, accumulation, cessation, path). Reception is the truth of accumulation, and the ability to generate the five skandhas is the truth of suffering. What follows below is the content of the truth of cessation and the truth of the path.』
『Good son, knowing the conventional truth (saṃvṛti-satya) is called middling wisdom』… 『I also did not speak of it in that sutra.』
Note: Monk Zong said: 『It still generally encompasses the Dharma teachings as conventional truth, which is known by superior wisdom. All conditioned things are impermanent (anitya), all dharmas are without self (anātman), and nirvana is quiescent extinction, which are again encompassed as the ultimate truth (paramārtha-satya). Saying that impermanence and other practices generate true understanding, only the gate of emptiness is omitted. Nirvana is the place where the past three minds are governed and eliminated, quiescent extinction is without arising, and it is the ultimate truth.』
At that time, Manjushri Bodhisattva (Mañjuśrī Bodhisattva) … 『What is the meaning of the ultimate truth?』
Note: Monk Liang said: 『Is it because the meaning is the same but the name is different, or is it because both the name and the meaning are different?』 Monk Zong said: 『The previous explanation of the Four Noble Truths has a narrow meaning. The current explanation of the Two Truths has a broad principle, and both are realms of wisdom. The reason why the Four Noble Truths are said to be narrow is that they are distinguished as four within the path of conventional truth. Now, the ultimate truth sweeps away the previous four truths. Moreover, space and cessation through non-teaching conditions are not included in the Four Noble Truths, but are now encompassed by the Two Truths, which are encompassed by conventional truth.』 Zhi Xiu said: 『To reveal the Two Truths, first set up a question and two difficulties.』 This is the first question, concerning the substance and characteristics of the Two Truths.
World Honored One, in the ultimate truth, is there conventional truth? In the conventional truth, is there ultimate truth?
Note: Dao Sheng said: 『Principle does not have two realities, but has two names. If their characteristics are real, then two should not be established. If their characteristics are unreal, then both are false.』 Fa Yao said: 『Intending to explain that the names of the Two Truths are different but the substance is the same, therefore the substance of the ultimate truth is the substance of the conventional truth, which is the ultimate truth. Therefore, the Two Truths are questioned…』
實可得相有不耳。不問二名之義可得相有。
如其有者即是一諦。
案。僧亮曰。若名義俱異。有無一時者。則二不雙合。恒是一諦也。法瑤曰。如其一實有二。則二不異實。若二不異實。二則一矣。
如其無者將非如來虛妄說耶。
案。僧亮曰。若是一諦說有二義者。則應一是虛妄。故云將非虛妄說耶。法瑤曰。如其相無。則二名無實。而有二名者。豈非虛妄耶。僧宗曰。先張兩關。以求其旨。若真中有俗。則俗來同真。若俗中有真。則真來同俗。若以真同俗。則唯一世諦。以俗同真。則唯一真諦。不應有二諦之說也。若俗不容真。真不容俗者。是則天然楚越也。若真中必無俗者。而如來說色即空。此則虛妄說也。寶亮曰。世諦以虛妄故有。即體不異空也。若無有而可異於空者。豈有空之可異於有耶。故無而即一體。便二諦之名立也。若有有可無。便是世諦之中。有第一義也。無既無所。無亦無無。可異有也。若有無可異有。便是第一義中。有世諦也。兩既不相有。故知有無可有。無無可無。若有有可有。有無可無。此便相有。得知諸法從本已來。空無毫末之相。但于病者為有。于解者常無。文殊致問。為彰此理也。
善男子世諦者即第一義諦。
案。道生曰。惑者皆以所惑
【現代漢語翻譯】 現代漢語譯本： 如果實在可以得到『相』（lakṣaṇa，特徵）的『有』（bhāva，存在），難道不是因為沒有區分兩個『名』（nāma，名稱）的意義，才能得到『相』的『有』嗎？ 如果『相』確實存在，那麼就只有一種真諦（satya，真實）。 註：僧亮說，如果名稱和意義都不同，『有』和『無』同時存在，那麼二者就不能並存，永遠只有一種真諦。法瑤說，如果一個實體的確有兩個方面，那麼這兩個方面不會與實體不同。如果二者不與實體不同，那麼二者就是一。 如果『相』不存在，那麼如來（tathāgata，佛陀）豈不是在說虛妄之語？ 註：僧亮說，如果用一種真諦來解釋兩種意義，那麼就應該有一種是虛妄的，所以說如來豈不是在說虛妄之語。法瑤說，如果『相』不存在，那麼兩個名稱就沒有實際意義，而存在兩個名稱，這難道不是虛妄嗎？僧宗說，先設立兩個關卡，來探求其中的旨意。如果真諦中包含俗諦，那麼俗諦就與真諦相同；如果俗諦中包含真諦，那麼真諦就與俗諦相同。如果用真諦等同於俗諦，那麼就只有世俗諦（saṃvṛti-satya，相對真理）；用俗諦等同於真諦，那麼就只有勝義諦（paramārtha-satya，絕對真理）。不應該有二諦之說。如果俗諦不能容納真諦，真諦不能容納俗諦，那麼這就如同天然的楚國和越國一樣互不相容。如果真諦中一定沒有俗諦，而如來說『色即是空』，這就是虛妄之說。寶亮說，世俗諦因為虛妄而存在，其本體與空無異。如果沒有『有』可以與『空』不同，那麼哪裡有『空』可以與『有』不同呢？所以，『無』即是一體，二諦之名由此成立。如果『有』可以變為『無』，那麼就是在世俗諦中，有第一義諦（paramārtha-satya，最高真理）。『無』既然沒有處所，『無』也無所謂『無』，可以與『有』不同。如果『有』沒有可以與『有』不同的地方，那麼就是在第一義諦中，有世俗諦。兩者既然不互相擁有，就知道『有』無可擁有，『無』無可無。如果『有』可以擁有『有』，『有』可以變為『無』，這就互相擁有。得知諸法從一開始就空無一物，但對於有病的人來說是『有』，對於覺悟的人來說是『無』。文殊菩薩（Mañjuśrī，文殊師利）的提問，是爲了彰顯這個道理。 善男子，世俗諦就是第一義諦。 註：道生說，迷惑的人都因為所迷惑的事物
【English Translation】 English version: If 'bhāva' (existence) of 'lakṣaṇa' (characteristic) can indeed be obtained, is it not because the meaning of the two 'nāma' (names) is not distinguished, that the 'bhāva' of 'lakṣaṇa' can be obtained? If 'lakṣaṇa' truly exists, then there is only one satya (truth). Note: Sengliang said, if the name and meaning are both different, and 'bhāva' (existence) and 'abhāva' (non-existence) exist simultaneously, then the two cannot coexist, and there is always only one satya (truth). Fa Yao said, if one entity truly has two aspects, then these two aspects will not be different from the entity. If the two are not different from the entity, then the two are one. If 'lakṣaṇa' does not exist, then would the Tathāgata (Buddha) be speaking falsely? Note: Sengliang said, if one satya (truth) is used to explain two meanings, then one of them should be false, so it is said that the Tathāgata would be speaking falsely. Fa Yao said, if 'lakṣaṇa' does not exist, then the two names have no actual meaning, and the existence of two names, is this not false? Sengzong said, first set up two barriers to explore the meaning within. If the conventional truth (saṃvṛti-satya) contains the ultimate truth (paramārtha-satya), then the conventional truth is the same as the ultimate truth; if the ultimate truth contains the conventional truth, then the ultimate truth is the same as the conventional truth. If the ultimate truth is equated with the conventional truth, then there is only the conventional truth; if the conventional truth is equated with the ultimate truth, then there is only the ultimate truth. There should be no talk of two truths. If the conventional truth cannot accommodate the ultimate truth, and the ultimate truth cannot accommodate the conventional truth, then this is like the states of Chu and Yue, naturally incompatible. If there is certainly no conventional truth in the ultimate truth, and the Tathāgata says 'form is emptiness', then this is false speech. Baoliang said, the conventional truth exists because of falsehood, and its essence is no different from emptiness. If there is no 'bhāva' that can be different from 'śūnyatā' (emptiness), then where is the 'śūnyatā' that can be different from 'bhāva'? Therefore, 'abhāva' (non-existence) is one with it, and the name of the two truths is established from this. If 'bhāva' can become 'abhāva', then in the conventional truth, there is the ultimate truth. Since 'abhāva' has no place, 'abhāva' is also not 'abhāva', and can be different from 'bhāva'. If 'bhāva' has no place to be different from 'bhāva', then in the ultimate truth, there is the conventional truth. Since the two do not possess each other, it is known that 'bhāva' cannot be possessed, and 'abhāva' cannot be non-existent. If 'bhāva' can possess 'bhāva', and 'bhāva' can become 'abhāva', then they possess each other. It is known that all dharmas have been empty and without the slightest characteristic from the beginning, but for the sick it is 'bhāva', and for the enlightened it is always 'abhāva'. Mañjuśrī's (文殊師利) question is to reveal this principle. Good man, the conventional truth is the ultimate truth. Note: Daosheng said, those who are deluded are all because of what they are deluded by
為實。名世諦也。雖云世諦。實不遂異。故是第一義耳。第一義諦。終不變為世諦也。僧亮曰。欲明二皆是妄也。何者。兩實則不可相即。既相即以明兩無也。法瑤曰。名無二實。唯唯一矣。一實之理。理不可名。豈可即乎。但寄即以遣即名無二實。非有一實。而可即也。僧宗曰。一答兩關也。既言即也。豈有楚越之過。即理是同。豈有妄說之失耶。所以言即者。非以空作色。以色作空也。以第一義諦。從本來不可得。今明世諦不可得。不可得者。豈可分別。故言即也。寶亮曰。病者逐生惑。今欲捉己心令住。故唱云世諦。即第一義諦。不於法外覓法。但致即之名。本就異中明耳。非兩乖之說。
世尊若爾者則無二諦。
案。道生曰。若世諦即第一義者。唯有第一義。無世諦也。僧亮曰。深領相即之旨。徴昔說有二謬。
佛言善男子有善方便(至)一者世法二者出世法。
案。道生曰。理如所談。唯一無二。方便隨俗。說為二耳。僧亮曰。法無明相。言語道斷。豈可以二諦之名。示眾生耶。善乃方便者。假真俗二稱。誘道愚近耳。非謂理有二也。僧宗曰。若以不可得義而為論者。則無二也。若有可得而假用。則二名生矣。是則二名之生。約物情而立也。此下有六重解釋。第一以解惑相對。第
【現代漢語翻譯】 現代漢語譯本： 這是真實的，名為世俗諦（Samvriti-satya，俗諦，指世俗認識的真理）。雖然稱為世俗諦，但實際上並不與第一義諦（Paramartha-satya，真諦，指究竟的真理）相異，所以它就是第一義諦。而第一義諦，最終也不會變為世俗諦。僧亮說：『想要說明二者都是虛妄的。為什麼呢？如果兩者都是真實的，就不可相互融合。既然相互融合，就說明兩者都是空無。』法瑤說：『名相上沒有兩種真實，只有唯一的一種真實。這唯一的真實之理，是無法用言語來描述的，怎麼能說可以融合呢？只是借用融合這個概念，來消除融合的說法，名相上沒有兩種真實，並非存在一種真實，可以去融合。』僧宗說：『一個回答，關聯著兩個方面。既然說是融合，哪裡會有楚國和越國的差別呢？融合的道理是相同的，哪裡會有虛妄的說法呢？所以說融合，不是用空來變成色，用色來變成空。而是因為第一義諦，從本來就不可得，現在說明世俗諦也不可得。不可得的，怎麼可以分別呢？所以說是融合。』寶亮說：『有病的人才會追逐生滅的迷惑，現在想要抓住自己的心讓它安住，所以才說世俗諦，就是第一義諦。不是在佛法之外尋找佛法，只是爲了達到融合這個名稱，本來就是在差異中說明的，不是兩種相互違背的說法。
『世尊，如果這樣，那就沒有二諦了。』
道生說：『如果世俗諦就是第一義諦，那就只有第一義諦，沒有世俗諦了。』僧亮說：『深刻領會了相互融合的宗旨，指出以前說有二諦的謬誤。』
佛說：『善男子，有善巧方便，一是世間法，二是出世間法。』
道生說：『道理就像所說的，唯一而沒有二。方便是隨順世俗，所以說為二。』僧亮說：『佛法沒有明顯的相狀，言語的道路斷絕。怎麼可以用二諦的名稱，來向眾生開示呢？善巧方便，是借用真俗二種稱謂，來引導愚昧淺近的人，不是說道理真的有二。』僧宗說：『如果用不可得的意義來討論，就沒有二。如果有可得而假借使用，那麼二種名稱就產生了。那麼二種名稱的產生，是根據事物的實情而建立的。』下面有六重解釋，第一是針對解除疑惑而言的。
【English Translation】 English version: This is real, named Samvriti-satya (conventional truth, referring to the truth recognized by the mundane world). Although called Samvriti-satya, it does not actually differ from Paramartha-satya (ultimate truth, referring to the ultimate truth), so it is Paramartha-satya. And Paramartha-satya will never become Samvriti-satya in the end. Sengliang said: 'I want to explain that both are false. Why? If both are real, they cannot be integrated with each other. Since they are integrated with each other, it shows that both are empty.' Fayao said: 'There are no two realities in name, only one reality. The principle of one reality cannot be named. How can it be integrated? It is only borrowed to send the name of no two realities, not one reality, but can be integrated.' Sengzong said: 'One answer is related to both aspects. Since it is said to be integrated, how can there be the difference between Chu and Yue? The principle of integration is the same, how can there be the loss of false statements? Therefore, the so-called integration is not to use emptiness to make form, or to use form to make emptiness. It is because Paramartha-satya has been unattainable from the beginning, and now it is clear that Samvriti-satya is also unattainable. How can what is unattainable be distinguished? So it is said to be integrated.' Baoliang said: 'The sick person will chase after the confusion of birth and death. Now I want to grasp my heart and let it live, so I sing that Samvriti-satya is Paramartha-satya. Do not look for Dharma outside the Dharma, but to achieve the name of integration, it was originally explained in the difference, not two conflicting statements.'
'World Honored One, if that is the case, then there are no two truths.'
Daosheng said: 'If Samvriti-satya is Paramartha-satya, then there is only Paramartha-satya, and no Samvriti-satya.' Sengliang said: 'Deeply understand the purpose of mutual integration, and point out the fallacy of the previous saying that there are two truths.'
The Buddha said: 'Good man, there are skillful means, one is worldly dharma, and the other is transcendental dharma.'
Daosheng said: 'The truth is as said, only one and not two. Convenience is in accordance with customs, so it is said to be two.' Sengliang said: 'The Dharma has no obvious appearance, and the path of language is cut off. How can the name of the two truths be used to show sentient beings? Skillful convenience is to borrow the names of true and false to guide the foolish and near-sighted, not to say that there are really two principles.' Sengzong said: 'If we discuss it with the meaning of unattainable, there will be no two. If there is something attainable and borrowed, then two names will be born. Then the birth of two names is based on the reality of things.' The following has six interpretations, the first is in response to dispelling doubts.
二虛實相對。第三有無相對。即文殊所問也。第四假實相對。第五有為無為相對。第六親疏相對也。寶亮曰。善巧者。能說不有之有。不無之無。以立二名。而用導物也。然解悟不同。不開六重。更辨其旨。此下第一約凡聖二人。以辨二諦。明有假有之有。無實有可得也。無是因緣之無。亦無無可得也。稱此二理而解者。則出世之人。名第一義也。若世人所說者。言有便云性有。言無便謂斷滅。是則有無虛謬。俱不著理。故於此人。悉名世諦。
善男子如出世人之所知(至)而能知之名第一義諦。
案。道生曰。五陰和合。非即非離。無有定相。聖人如其相性而知。勝世人故。名第一義也。僧亮曰。世法者。謂世間八法也。反之即出世矣。出世所知者。三假及空。皆第一義。世人知有。決定有相。如牛定牛。不可為馬。亦得實義。是世諦也。僧宗曰。此第一重。五陰和合。稱言某甲者。此舉凡夫所知。以明惑也。解陰無。此舉聖人所知。以明解也。
複次善男子或有法(至)苦集滅道名第一義諦。
案。道生曰。熱炎以不實為實。是則世諦。解其不實。是第一義諦。僧亮曰。實義如苦集等。何以斷惑也。僧宗曰。第二重上。與陰和合。以明解感。今說境有虛實者。謂四諦理也。苦真是苦。不
【現代漢語翻譯】 現代漢語譯本：二、虛實相對。三、有無相對，即文殊（Manjusri，菩薩名）所問。四、假實相對。五、有為無為相對。六、親疏相對。寶亮說：『善巧的人，能說不存在的有，不存在的無，以此建立二名，用來引導事物。』然而理解領悟不同，不開六重，更辨明其旨。此下第一，約凡聖二人，以辨二諦，明有假有之有，無實有可得；無是因緣之無，亦無無可得。稱此二理而解者，則是出世之人，名第一義諦。若世人所說，言有便說性有，言無便謂斷滅，是則有無虛謬，俱不著理，故於此人，悉名世諦。
『善男子，如出世之人所知（乃至），而能知之，名第一義諦。』
道生說：『五陰和合，非即非離，無有定相，聖人如其相性而知，勝世人故，名第一義諦。』僧亮說：『世法者，謂世間八法也，反之即出世矣。出世所知者，三假及空，皆第一義。世人知有，決定有相，如牛定牛，不可為馬，亦得實義，是世諦也。』僧宗說：『此第一重，五陰和合，稱言某甲者，此舉凡夫所知，以明惑也。解陰無，此舉聖人所知，以明解也。』
『複次，善男子，或有法（乃至），苦集滅道名第一義諦。』
道生說：『熱炎以不實為實，是則世諦，解其不實，是第一義諦。』僧亮說：『實義如苦集等，何以斷惑也？』僧宗說：『第二重上，與陰和合，以明解感。今說境有虛實者，謂四諦理也。苦真是苦，不』
【English Translation】 English version: Two, relative existence and non-existence. Three, relative being and non-being, which is what Manjusri (Manjusri, a Bodhisattva) asked. Four, relative false and real. Five, relative conditioned and unconditioned. Six, relative close and distant. BaoLiang said: 'A skillful person can speak of existence that is not existence, and non-existence that is not non-existence, thereby establishing two names to guide things.' However, understanding and realization differ, and without opening the six layers, the meaning is further clarified. The first part below discusses the two truths based on the two types of people, ordinary and enlightened, clarifying that existence is a provisional existence, and no real existence can be obtained; non-existence is the non-existence of dependent origination, and nothing can be obtained from it either. Those who understand and explain these two principles are enlightened beings, called the First Truth. If worldly people speak of existence, they immediately say it is inherent existence; if they speak of non-existence, they immediately say it is annihilation. Thus, being and non-being are both false and do not adhere to reason. Therefore, these people are all called the Conventional Truth.
'Good man, as known by enlightened beings (and so on), and the ability to know it, is called the First Truth.'
DaoSheng said: 'The aggregation of the five skandhas (five aggregates), neither identical nor separate, has no fixed characteristics. Sages know it according to its characteristics and nature, surpassing worldly people, hence it is called the First Truth.' SengLiang said: 'Worldly dharmas refer to the eight worldly conditions; reversing them is enlightenment. What enlightened beings know, the three provisionalities and emptiness, are all the First Truth. Worldly people know existence, with definite characteristics, like a cow being definitely a cow, and cannot be a horse, also obtaining real meaning, which is the Conventional Truth.' SengZong said: 'This first layer, the aggregation of the five skandhas, referring to someone by name, illustrates the knowledge of ordinary people to clarify delusion. Understanding the non-existence of the skandhas illustrates the knowledge of sages to clarify understanding.'
'Furthermore, good man, some dharmas (and so on), suffering, accumulation, cessation, and the path are called the First Truth.'
DaoSheng said: 'Heat and flame take the unreal as real, which is the Conventional Truth; understanding its unreality is the First Truth.' SengLiang said: 'Real meaning, such as suffering and accumulation, how can it sever delusion?' SengZong said: 'In the second layer above, combining with the skandhas to clarify understanding and sensation. Now, saying that the realm has reality and unreality refers to the principle of the Four Noble Truths. Suffering is truly suffering, not'
可令樂。集滅道皆如此也。世諦取重虛之義。實不可得也。知我眾生者。出不實事也。又言諸陰界入者。如小不類。此乃是緣成之法。若計之為實。理不可得。何異輪等喻也。寶亮曰。此第二就虛實以明義。妄有故世諦。稱理故真諦也。
善男子世法有五種(至)如實而知是名第一義諦。
案。道生曰。世之所著。為世諦。知其實故。為第一義。僧亮曰。世諦不出此五種也。初是假名眾多。有眾分假。相續假。相持假。亦有法假受假。總一切世諦也。下四是別眾字。合名句也。眾色合為縛也。音聲告令為法也。衣服標相。為執著也。無此為第一義也。僧宗曰。第三重於此五法。心無顛倒。如實而知。體不可得。即第一義諦。寶亮曰。第三寄空有。以明義也。有名有用為世諦。性空為第一義。
複次善男子若燒若割(至)無死無壞是名第一義諦。
案。僧亮曰。此以相續假。名為世諦。以唸唸滅實法。為第一義也。僧宗曰。第四重就假實明義。如般若經燈炷品所載也。寶亮曰。釋同。
複次善男子有八苦相(至)無五盛陰是名第一義諦。
案。道生曰。有多惑故。為世諦。無多解故。為第一義也。僧亮曰。上說苦是第一義。今說為世諦也。僧宗曰。第五重明金剛以還未免苦。為世
【現代漢語翻譯】 現代漢語譯本 可以帶來快樂。聚集、滅盡（苦）、道（解脫之道）都是如此。世俗諦（Samvriti-satya）著重於虛幻不實的意義，真實是不可得的。認識到『我』和眾生（Sattva）的存在，是脫離不實之事的開端。進一步說，諸陰（Skandha）、界（Ayatana）、入（Dhatu），就像微小的不相似之物。這些都是因緣和合而成的法。如果認為它們是真實的，在道理上是講不通的，這與車輪等比喻有什麼不同呢？寶亮說：『這第二點是就虛幻與真實來闡明意義。因為有虛妄的存在，所以有世俗諦；符合真理，所以有真諦（Paramartha-satya）。』
『善男子，世間法有五種（乃至）如實地了知，這被稱為第一義諦（Paramartha-satya）。』
道生說：『世人所執著的，是世俗諦；知道它的真實本性，就是第一義。』僧亮說：『世俗諦不出這五種。第一種是假名眾多，有眾分假、相續假、相持假，也有法假、受假，總括一切世俗諦。』下面四種是分別的眾字，合起來是名句。眾多顏色合在一起成為束縛。音聲告知命令是法。衣服標明形象，是執著。沒有這些就是第一義。 僧宗說：『第三點著重於這五法，心中沒有顛倒，如實地了知，其體性不可得，就是第一義諦。』寶亮說：『第三點是借用空有來闡明意義。有名有用是世俗諦，性空是第一義。』
『複次，善男子，無論是燒還是割（乃至）無死無壞，這被稱為第一義諦。』
僧亮說：『這是以相續假名為世俗諦，以唸唸滅的實法為第一義。』僧宗說：『第四點著重就假與實來闡明意義，如同《般若經》燈炷品所記載的。』寶亮說：『解釋相同。』
『複次，善男子，有八苦相（乃至）沒有五盛陰（Pancha Skandha），這被稱為第一義諦。』
道生說：『因為有多重迷惑，所以是世俗諦；因為沒有多重解脫，所以是第一義。』僧亮說：『上面說苦是第一義，現在說它是世俗諦。』僧宗說：『第五點說明金剛（Vajra）之前，還不能免除苦，是世俗諦。
【English Translation】 English version It can bring joy. Gathering, cessation (of suffering), and the path (to liberation) are all like this. Conventional truth (Samvriti-satya) emphasizes the meaning of illusion and unreality; reality is unattainable. Recognizing the existence of 'I' and sentient beings (Sattva) is the beginning of departing from unreal things. Furthermore, the aggregates (Skandha), realms (Ayatana), and entrances (Dhatu) are like small, dissimilar things. These are all dharmas formed by conditions. If one considers them to be real, it is logically untenable, what difference is there from the analogy of wheels, etc.? Bao Liang said: 'This second point clarifies the meaning in terms of illusion and reality. Because there is illusory existence, there is conventional truth; conforming to truth, there is ultimate truth (Paramartha-satya).'
'Good man, there are five kinds of worldly dharmas (up to) knowing them as they truly are, this is called the ultimate truth (Paramartha-satya).'
Dao Sheng said: 'What the world is attached to is conventional truth; knowing its true nature is ultimate truth.' Seng Liang said: 'Conventional truth does not go beyond these five kinds. The first is many false names, there are aggregates of divisions, continuous aggregates, mutually sustaining aggregates, there are also dharma aggregates, and receptive aggregates, encompassing all conventional truths.' The following four are separate aggregates of words, combined they are name and sentence. Many colors combined become bondage. Sound conveying commands is dharma. Clothing marking images is attachment. Without these is ultimate truth. Seng Zong said: 'The third point emphasizes these five dharmas, without delusion in the mind, knowing them as they truly are, their essence is unattainable, which is the ultimate truth.' Bao Liang said: 'The third point borrows emptiness and existence to clarify the meaning. Having name and function is conventional truth, emptiness of nature is ultimate truth.'
'Furthermore, good man, whether burning or cutting (up to) without death or destruction, this is called the ultimate truth.'
Seng Liang said: 'This uses continuous aggregates as conventional truth, and the real dharma of moment-to-moment cessation as ultimate truth.' Seng Zong said: 'The fourth point emphasizes clarifying the meaning in terms of false and real, as recorded in the Lamp Wick chapter of the Prajna Sutra.' Bao Liang said: 'The explanation is the same.'
'Furthermore, good man, there are the appearances of the eight sufferings (up to) without the five aggregates of clinging (Pancha Skandha), this is called the ultimate truth.'
Dao Sheng said: 'Because there are many delusions, it is conventional truth; because there is not much liberation, it is ultimate truth.' Seng Liang said: 'The above said that suffering is ultimate truth, now it says it is conventional truth.' Seng Zong said: 'The fifth point explains that before Vajra, one cannot escape suffering, which is conventional truth.'
諦。唯佛果對八苦相。故名第一義也。寶亮曰。釋同。
複次善男子譬如一人(至)其實是一而有多名。
案。僧亮曰。上明真俗皆是世諦。隨世諦利。有多有少。多者名真。少者名俗也。
依因父母和合而生名為世諦。
案。道生曰。事近遠為世諦。得實為第一義。
十二因緣和合生者名第一義諦。
案。道生曰。解則見故。名第一義。惑之者為世諦也。僧亮曰。知從父母利少。名俗。知十二因緣利多。名真也。僧宗曰。第六重就親疏為名也。十二因緣為親者。以見在立果。由過去無明行等也。令父母為其外緣。所以疏也。尋此文旨。本明二諦空有之義。收法則曠。今六重所明。悉就事中。相待炎明此也。旨之所歸。在第三句也。寶亮曰。釋同。
文殊師利菩薩摩訶薩(至)所言實諦其義云何。
案。道生曰。就前說不了。如似實諦。全異四諦。故更問也。僧亮曰。問一諦總上六諦。名為實諦也。因上二乘有苦集諦。而不真實。似如二乘實諦不攝。是以明也。法瑤曰。前言二乘實諦。菩薩有之。今問菩薩所以得實諦之義也。僧宗曰。此明慧境之第三辨實諦也。上會四諦。言聲聞有苦有苦諦。而無真實。菩薩解苦無苦。而有真實。若解理而真實者。為更有何境。為
【現代漢語翻譯】 現代漢語譯本：諦（Satya，真諦）。唯有佛果才能完全理解八苦之相。因此被稱為第一義諦。寶亮說：解釋相同。 再次，善男子，譬如一個人（到）其實是一個，但有很多名字。 案：僧亮說：上面說明真諦和俗諦都是世俗諦。根據世俗諦的利益，有多有少。多者名為真諦，少者名為俗諦。 依靠父母和合而生，名為世俗諦。 案：道生說：事情接近而淺顯的為世俗諦，獲得真實體悟的為第一義諦。 十二因緣和合而生者，名為第一義諦。 案：道生說：理解了就能見到真理，所以名為第一義諦。迷惑於此的則為世俗諦。僧亮說：知道從父母而來的利益少，名為俗諦；知道十二因緣的利益多，名為真諦。僧宗說：第六重是從親疏關係來命名的。十二因緣是親近的，因為從現在確立結果，是由於過去無明、行等。而父母是外緣，所以疏遠。尋繹這段文字的旨意，本意是闡明二諦空有的意義。如果從法則上來說就寬廣了。現在這六重所闡明的，都是就事論事，相互對待來闡明這個道理。旨意的歸宿，在於第三句話。寶亮說：解釋相同。 文殊師利菩薩摩訶薩（Mahasattva，大菩薩）（到）所說的實諦，它的意義是什麼？ 案：道生說：就前面所說的不夠透徹，好像是實諦，完全不同於四諦，所以再次提問。僧亮說：詢問一個諦總括上面的六個諦，名為實諦。因為上面的二乘有苦集諦，但並不真實。好像二乘的實諦沒有包含在內，所以要加以說明。法瑤說：前面說二乘有實諦，菩薩也有。現在問菩薩得到實諦的意義是什麼。僧宗說：這是闡明慧境的第三重，辨別實諦。上面會合四諦，說聲聞有苦有苦諦，但沒有真實。菩薩理解苦而沒有苦，卻有真實。如果理解了真理而有真實，那麼還有什麼境界呢？
【English Translation】 English version: Satya (Truth). Only the Buddha-fruit can fully comprehend the aspects of the eight sufferings. Therefore, it is called the First Principle Truth. Bao Liang said: The explanation is the same. Furthermore, good man, it is like a person (to) in reality is one, but has many names. Note: Seng Liang said: The above explains that both the true and the conventional are worldly truths. According to the benefits of worldly truths, there are many and few. The many are called true, and the few are called conventional. Relying on the union of parents to be born is called the conventional truth. Note: Dao Sheng said: Matters that are close and shallow are conventional truths, and obtaining true realization is the First Principle Truth. Those who are born from the union of the twelve links of dependent origination are called the First Principle Truth. Note: Dao Sheng said: Understanding it allows one to see the truth, so it is called the First Principle Truth. Those who are confused by it are in the conventional truth. Seng Liang said: Knowing that the benefits from parents are few is called conventional; knowing that the benefits from the twelve links of dependent origination are many is called true. Seng Zong said: The sixth level is named from the closeness or distance of relationships. The twelve links of dependent origination are close because the establishment of the result in the present is due to past ignorance, actions, etc. Parents are external causes, so they are distant. Examining the meaning of this text, the original intention is to clarify the meaning of emptiness and existence in the two truths. If viewed from the perspective of the Dharma, it is broad. Now, what these six levels explain are all based on specific matters, clarifying this principle through mutual comparison. The ultimate meaning lies in the third sentence. Bao Liang said: The explanation is the same. Manjushri Bodhisattva Mahasattva (Great Bodhisattva) (to) What is the meaning of the so-called real truth? Note: Dao Sheng said: What was said earlier was not thorough enough, seeming like the real truth, completely different from the Four Noble Truths, so the question is asked again. Seng Liang said: Asking about one truth encompassing the above six truths is called the real truth. Because the above Two Vehicles have the truths of suffering and accumulation, but they are not real. It seems that the real truth of the Two Vehicles is not included, so it needs to be explained. Fa Yao said: Earlier it was said that the Two Vehicles have the real truth, and Bodhisattvas also have it. Now, the question is what is the meaning of a Bodhisattva obtaining the real truth. Seng Zong said: This clarifies the third level of wisdom, distinguishing the real truth. Above, the Four Noble Truths are combined, saying that the Sravakas have suffering and the truth of suffering, but without reality. Bodhisattvas understand suffering without suffering, but with reality. If one understands the truth and has reality, then what other realm is there?
其所知。故致此問也。
佛言善男子言實諦者名曰真法。
案。道生曰。常樂我凈。名為真法。四諦有之。則名實義也。
善男子若法非真不名實諦(至)是則名為實諦之義。
案。道生曰。二乘雖有四諦。以無真實惑。成八倒虛空之惑也。縱令得解非大乘也。若體真四諦。則無病也。僧亮曰。佛以七義說實也。真法以體常無變故也。不倒以境智。皆實故也。不虛以言無虛妄故也。大乘以究竟盡苦故也。佛說以所言不謬故也。一道以更無異因故也。常樂以果中無上故也。此表實法無不實也。法瑤曰。常樂我凈。為真法。菩薩體之。則無以倒。其解真正。確然不改。可曰為實。智無不審。慧無不識。審識之義。可曰為諦。是以菩薩之解。名曰真法。無有顛倒。無有虛妄。名曰大乘。一道清凈者也。備此眾義。名曰實諦也。僧宗曰。此實諦明理曠矣。何者。前二諦正攝詮耳。未攝忘詮之旨。今實諦者。即體以辨義。忘詮之處。亦復為實。是則下惑上解。豈有一理而不不盡耶。就文雖有八句。義不出六也。初明佛果行人。是實第二第三顛倒虛妄二句。解惑以明義也。第四第五就教以明實也。第六明因實。第七明果實。今六句所不收悉。還以境實而收之也。第一第七二句。前則據人。后則據法。以此
【現代漢語翻譯】 現代漢語譯本：他所知道的。所以才來問這個問題。
佛說：『善男子，所說的真實不虛，就叫做真法（Zhenfa，真實之法）。』
案：道生（Daosheng，人名）說：『常、樂、我、凈（Chang, Le, Wo, Jing，佛教四德）名為真法。四諦（Sidi，佛教基本教義，苦、集、滅、道）具備這些，就名副其實了。』
善男子，如果法不是真實的，就不能稱為實諦（Shidi，真實的諦理）。（至）這就是實諦的含義。
案：道生說：『二乘（Ercheng，聲聞乘和緣覺乘）雖然有四諦，但因為沒有真實的迷惑，反而形成了八倒（Badao，八種顛倒的知見）虛空的迷惑。即使得到解脫，也不是大乘（Dacheng，大乘佛教）。如果體悟到真實的四諦，就沒有病了。』僧亮（Sengliang，人名）說：『佛用七個方面來說明「實」：真法，因為其本體恒常不變；不倒，因為境和智都是真實的；不虛，因為言語沒有虛妄；大乘，因為能究竟地斷盡痛苦；佛說，因為所說的話沒有謬誤；一道，因為沒有其他的因；常樂，因為在果位中是無上的。』這表明實法沒有不真實的。法瑤（Fayao，人名）說：『常、樂、我、凈是真法。菩薩體悟它，就不會有顛倒。他的理解是真正確定的，不會改變，可以稱為「實」。智慧沒有不審察的，慧沒有不認識的，審察和認識的意義，可以稱為「諦」。因此，菩薩的理解叫做真法，沒有顛倒，沒有虛妄，叫做大乘，是一道清凈的。』具備這些意義，就叫做實諦。僧宗（Sengzong，人名）說：『這個實諦闡明的道理非常廣闊。為什麼呢？因為前面的兩個諦（苦諦和集諦）只是正面地攝取了詮釋，沒有攝取忘詮的宗旨。現在的實諦，就是從本體上來辨別意義，即使是忘詮之處，也同樣是真實的。』這樣，下惑上解，難道有一點道理沒有窮盡嗎？從文句上來看，雖然有八句，但意義不出六個方面：第一句說明佛果行人是真實的；第二句和第三句，顛倒虛妄兩句，解釋迷惑來闡明意義；第四句和第五句，從教義上來說明真實；第六句說明因是真實的；第七句說明果是真實的。現在這六句所沒有包含的，還是用境實來包含它。第一句和第七句，前面是根據人，後面是根據法，用這個。
【English Translation】 English version: What he knows. Therefore, he came to ask this question.
The Buddha said: 'Good man, what is said to be true and not false is called Zhenfa (True Dharma).'
Note: Daosheng (name of a person) said: 'Chang, Le, Wo, Jing (Permanence, Bliss, Self, Purity, the four virtues of Nirvana) are called Zhenfa. The Four Noble Truths (Sidi, the fundamental teachings of Buddhism: suffering, accumulation, cessation, and path) possess these, so they are true to their name.'
Good man, if a dharma is not true, it cannot be called Shidi (True Reality). (To) This is the meaning of Shidi.
Note: Daosheng said: 'Although the Two Vehicles (Ercheng, the Hearer Vehicle and the Solitary Realizer Vehicle) have the Four Noble Truths, because they do not have true delusion, they instead form the delusion of the Eight Inversions (Badao, eight kinds of inverted views) and emptiness. Even if they attain liberation, it is not the Mahayana (Dacheng, Mahayana Buddhism). If one realizes the true Four Noble Truths, there is no sickness.' Sengliang (name of a person) said: 'The Buddha uses seven aspects to explain 'truth': Zhenfa, because its essence is constant and unchanging; non-inverted, because both the realm and wisdom are true; non-false, because the words have no falsehood; Mahayana, because it can ultimately end suffering; the Buddha said, because what is said is not mistaken; one path, because there is no other cause; permanence and bliss, because it is supreme in the fruit. This shows that there is no untruth in the true dharma.' Fayao (name of a person) said: 'Permanence, bliss, self, and purity are Zhenfa. When a Bodhisattva realizes it, there will be no inversion. His understanding is truly certain and will not change, and can be called 'truth'. Wisdom has nothing that it does not examine, and understanding has nothing that it does not recognize. The meaning of examination and recognition can be called 'reality'. Therefore, the Bodhisattva's understanding is called Zhenfa, without inversion, without falsehood, called Mahayana, which is one path of purity.' Possessing these meanings is called Shidi. Sengzong (name of a person) said: 'This Shidi elucidates the principle very broadly. Why? Because the previous two truths (the Truth of Suffering and the Truth of Accumulation) only positively capture the interpretation, without capturing the purpose of forgetting the interpretation. The current Shidi is to distinguish the meaning from the essence, and even the place of forgetting the interpretation is also true.' In this way, the lower delusion and the upper understanding, is there any reason that is not exhausted? From the sentences, although there are eight sentences, the meaning does not go beyond six aspects: the first sentence explains that the practitioner of the Buddha fruit is true; the second and third sentences, the two sentences of inversion and falsehood, explain delusion to clarify the meaning; the fourth and fifth sentences explain truth from the doctrine; the sixth sentence explains that the cause is true; the seventh sentence explains that the fruit is true. What is not included in these six sentences is still included by the truth of the realm. The first and seventh sentences, the former is based on the person, and the latter is based on the dharma, using this.
為異也。顛倒虛妄者。據其重處為言也。虛妄者。從未免相惑。金剛心已還。就輕處說也。寶亮曰。七重辨實。第一明果體實也。真法者。法若不真。不名為實。故知神明妙體。非偽因所生。理相虛寂。過有言之表。唯斯一法。可稱真而實也。第二就境界辨實。第三就正智為實。耶解非實。第四明大乘是實。小乘非實。第五明教實。昔教所詮。未必盡實。要是佛說。當時有益。是故為實。魔教亂真。能令行人入生死。故言非實。第六一道清凈。明因實。一道是一因。若有異因。則非實也。第七常我樂凈。明果實也。與第一句。何以為異。彼明果體。據得果時為語。此明佛弟子所行。必定當得此四法故。是為因中說果。以此為異。
文殊師利白佛言世尊(至)及與佛性無有差別。
案。道生曰。向云四諦有實。名為實諦。而如來虛空。佛性皆是真實。便是四諦真實。合以為三。三有不實。故須分別也。僧亮曰。文殊以常為真實。常法有三。謂果說如來。因說佛性。余說虛空。此三常無差別。可為真實。余法非實也。法瑤曰。已明菩薩得為實諦之義。似與佛齊。故發斯問。將顯如來異於菩薩。有實有諦。如來唯實無諦。所以者何。諦者。用照審決之謂。如來理窮道盡。息照廢審。湛然永安。是以無諦之名。常
【現代漢語翻譯】 現代漢語譯本： 這是因為它們是不同的。『顛倒虛妄』是指從其重要之處來說的。『虛妄』是指從未免除相互迷惑的狀態，而『金剛心已還』則是就輕微之處來說的。寶亮說，七重辨實，第一是明果體實，真正的佛法，如果法不真，就不能稱為實，因此可知神明妙體，不是虛假的因所生，理相虛寂，超越了言語的表達。只有這一個法，可以稱為真而實。第二是就境界辨實，第三是就正智為實，邪解不是實，第四是明大乘是實，小乘不是實，第五是明教實，過去的教義所詮釋的，未必完全是實，只要是佛所說，當時有益，因此是實。魔教擾亂真理，能使修行人進入生死輪迴，所以說不是實。第六是一道清凈，明因實，一道是一個因，如果有不同的因，就不是實。第七是常我樂凈，明果實，這與第一句有什麼不同呢？第一句是明果體，是從得到果的時候來說的，這一句是說明佛弟子所行，必定會得到這四法，因此是在因中說果，這就是它們的區別。
文殊師利菩薩對佛說：『世尊，（以下內容）以及與佛性（Buddha-nature）沒有差別。』
道生說，前面說四諦（Four Noble Truths）有實，稱為實諦（Truth of Suffering），而如來（Tathagata）、虛空（emptiness）、佛性（Buddha-nature）都是真實，便是四諦真實，合起來為三。三有不實，所以需要分別。僧亮說，文殊菩薩認為常是真實，常法有三，果上說是如來（Tathagata），因上說是佛性（Buddha-nature），其餘說是虛空（emptiness），這三者常無差別，可以認為是真實，其餘的法不是實。法瑤說，已經說明菩薩（Bodhisattva）得到實諦（Truth of Suffering）的意義，似乎與佛相等，所以提出這個問題，將要顯示如來（Tathagata）不同於菩薩（Bodhisattva），有實有諦，如來（Tathagata）只有實而沒有諦，為什麼呢？諦，是用來照審決定的意思，如來（Tathagata）理窮道盡，停止了照審，湛然永安，因此沒有諦的名號，常
【English Translation】 English version: This is because they are different. 'Inverted and false' refers to speaking from its important aspects. 'False' refers to the state of never being free from mutual confusion, while 'the Vajra mind has returned' speaks from a minor aspect. Bao Liang said, the sevenfold discernment of reality, the first is to clarify the reality of the fruit-body. True Dharma, if the Dharma is not true, it cannot be called reality. Therefore, it can be known that the divine and wondrous essence is not born from false causes. The principle and appearance are empty and still, surpassing the expression of words. Only this one Dharma can be called true and real. The second is to discern reality based on the realm, the third is to take right wisdom as reality, and wrong understanding is not reality. The fourth is to clarify that Mahayana is reality, and Hinayana is not reality. The fifth is to clarify the reality of the teachings. What the past teachings explained may not be entirely real, but as long as it was spoken by the Buddha (Buddha), it was beneficial at the time, therefore it is real. Demonic teachings disturb the truth and can cause practitioners to enter the cycle of birth and death, so it is said to be unreal. The sixth is the purity of the one path, clarifying the reality of the cause. The one path is one cause, and if there are different causes, it is not real. The seventh is permanence, bliss, self, and purity, clarifying the reality of the fruit. How is this different from the first sentence? The first sentence clarifies the fruit-body, speaking from the time of attaining the fruit. This sentence explains that what the Buddha's disciples practice will surely attain these four qualities, therefore it speaks of the fruit within the cause. This is their difference.
Manjushri (Bodhisattva) said to the Buddha (Buddha): 'World Honored One, (the following content) and there is no difference with the Buddha-nature (Buddha-nature).'
Dao Sheng said, earlier it was said that the Four Noble Truths (Four Noble Truths) have reality, called the Truth of Suffering (Truth of Suffering), while the Tathagata (Tathagata), emptiness (emptiness), and Buddha-nature (Buddha-nature) are all real, which is the reality of the Four Noble Truths, combined into three. The three existences are not real, so they need to be distinguished. Seng Liang said, Manjushri (Bodhisattva) believes that permanence is real. There are three permanent dharmas: in terms of the fruit, it is said to be the Tathagata (Tathagata); in terms of the cause, it is said to be the Buddha-nature (Buddha-nature); and the rest is said to be emptiness (emptiness). These three are always without difference and can be considered real, while the other dharmas are not real. Fa Yao said, it has already been explained that the Bodhisattva (Bodhisattva) has attained the meaning of the Truth of Suffering (Truth of Suffering), which seems to be equal to the Buddha (Buddha), so this question is raised, intending to show that the Tathagata (Tathagata) is different from the Bodhisattva (Bodhisattva), having reality and truth. The Tathagata (Tathagata) only has reality and no truth. Why? Truth is the meaning of illuminating, examining, and deciding. The Tathagata (Tathagata) has exhausted the principles and reached the end of the path, stopping the illumination and examination, being serene and eternally peaceful, therefore there is no name of truth, always
住不變。故有實之稱。又有一義。夫諦者。定物之名也。如來至寂。出於名數之表。非名之所能定。故下歷明四諦。釋如來無諦之義也。自斯已還。既未窮理。若窮理體圓。明照審物。可以名定者也。僧宗曰。文殊領解下六句。設難。即是如來者。會三法領解之辭也。所以作此領解者。向雖言同實。如似異與果體為一。故須簡也。寶亮曰。此下料簡上七門也。就釋第一章中有五階。第一辨異。第二釋異。第三結真。第四遣對治。第五還捉苦。以結句也。問意唯虛空等三法。為實諦三法之外。更無差別實諦耶。
佛告文殊師利有苦有諦(至)佛性非苦非諦是實。
案。僧亮曰。若以不變為實者。有常而不變。無常而不變也。常無常異。實義不異。一切皆實也。非苦非諦者。釋實義。學地推求。故有諦不諦。無學無求。故非諦也。法瑤曰。凡夫有苦無諦。二乘有苦有諦。菩薩有諦有實。如來有實無諦也。僧宗曰。此下有五重明也。第一歷四諦。明如來不同。次第二釋所以不同。第三釋人情疑。疑言。乃可不同於四諦。然此三法。何必不別體耶。今明三法一體。所以是常成不同之義。第四結非。第五總結釋也。寶亮曰。此第一階辨異也。遍歷四諦。當體皆實。雖當體是實。而非上三法之實。故下言。如來非苦非
【現代漢語翻譯】 現代漢語譯本：安住于不變的境界。因此稱之為『實』。還有另一層含義。所謂『諦』，是確定事物名稱的意思。如來達到至高的寂靜，超越了名相概念的範疇，不是名相所能確定的。因此下面依次闡明四諦，解釋如來沒有『諦』的含義。從這裡往前的修行者，還沒有窮盡真理。如果窮盡了真理的本體，明澈地照見和審視事物，就可以用名稱來確定。僧宗說：文殊領悟理解的下面六句，是假設提問。『即是如來者』，是會合三法的領悟理解之辭。之所以要作這樣的領悟理解，是因為前面雖然說相同于『實』，但好像『異』與『果體』是一體的，所以需要加以簡別。寶亮說：下面是分析簡別前面七門的內容。在解釋第一章中，有五個階段。第一，辨別差異。第二，解釋差異。第三，總結真實。第四，遣除對治。第五，仍然抓住『苦』，以作總結。提問的意思是，唯有『虛空』等三法，是『實諦』。在『實諦』三法之外，是否沒有其他的差別『實諦』呢？
佛告訴文殊師利，有苦有諦（乃至）佛性非苦非諦是實。
僧亮說：如果以不變作為『實』，那麼就有常而不變，也有無常而不變。常與無常是不同的，但『實』的含義沒有不同，一切都是『實』。『非苦非諦』，是解釋『實』的含義。在學地推求，所以有『諦』與『不諦』。無學沒有推求，所以『非諦』。法瑤說：凡夫有苦而無諦，二乘有苦有諦，菩薩有諦有實，如來有實無諦。僧宗說：下面有五重闡明。第一，歷數四諦，說明如來的不同。第二，解釋為什麼不同。第三，解釋人們的疑惑，疑惑說：或許可以不同於四諦，然而這三法，何必不是不同的本體呢？現在說明三法是一體，所以是常，成就不同的含義。第四，總結『非』。第五，總結解釋。寶亮說：這是第一階段，辨別差異。遍歷四諦，當體都是『實』。雖然當體是『實』，但不是上面三法的『實』，所以下面說：如來非苦非諦。
【English Translation】 English version: Remaining steadfast and unchanging. Therefore, it is called 'Real'. There is another meaning. 'Truth' (諦, Dì) means to define the name of a thing. The Tathagata (如來, Rúlái) reaches supreme tranquility, transcending the realm of names and concepts, which cannot be defined by names. Therefore, the Four Noble Truths (四諦, Sìdì) are explained below to clarify the meaning that the Tathagata has no 'Truth'. Those who practice before this point have not yet exhausted the truth. If they exhaust the essence of truth, clearly see and examine things, they can be defined by names. Sangzong said: The following six sentences of Manjushri's (文殊, Wénshū) understanding are hypothetical questions. 'That is the Tathagata' is the expression of understanding that combines the Three Dharmas (三法, Sānfǎ). The reason for making such an understanding is that although it was said earlier to be the same as 'Real', it seems that 'Different' and 'Fruit Body' are one, so it needs to be distinguished. Baoliang said: The following is an analysis and distinction of the previous seven gates. In the explanation of the first chapter, there are five stages. First, distinguish the differences. Second, explain the differences. Third, summarize the truth. Fourth, eliminate the antidotes. Fifth, still grasp 'Suffering' to conclude. The meaning of the question is whether only the Three Dharmas such as 'Emptiness' are 'Real Truth'. Is there no other different 'Real Truth' besides the 'Real Truth' Three Dharmas?
The Buddha (佛, Fó) told Manjushri, there is suffering and there is truth (up to) Buddha-nature (佛性, Fóxìng) is neither suffering nor truth, it is real.
Sengliang said: If immutability is taken as 'Real', then there is permanence and immutability, and there is impermanence and immutability. Permanence and impermanence are different, but the meaning of 'Real' is not different, everything is 'Real'. 'Neither suffering nor truth' explains the meaning of 'Real'. In the stage of learning and seeking, there is 'Truth' and 'Non-Truth'. Without learning, there is no seeking, so it is 'Non-Truth'. Fayao said: Ordinary people have suffering but no truth, the Two Vehicles (二乘, Èrshèng) have suffering and truth, Bodhisattvas (菩薩, Púsà) have truth and reality, and the Tathagata has reality but no truth. Sangzong said: There are five levels of explanation below. First, enumerate the Four Noble Truths to explain the difference of the Tathagata. Second, explain why they are different. Third, explain people's doubts, doubting that perhaps they can be different from the Four Noble Truths, but why must these Three Dharmas not be different entities? Now it is explained that the Three Dharmas are one, so it is constant, achieving the meaning of difference. Fourth, summarize 'Non'. Fifth, summarize the explanation. Baoliang said: This is the first stage, distinguishing differences. Traversing the Four Noble Truths, the entity is all 'Real'. Although the entity is 'Real', it is not the 'Real' of the above Three Dharmas, so it is said below: The Tathagata is neither suffering nor truth.
諦是實。謂極果之實。非四諦之實也。
文殊師利所言苦者(至)虛空佛性亦復如是。
案。法瑤曰。苦理實爾。可以名定。審為實諦也。又名菩薩辨苦得實。為實諦也。下三諦義亦同也。如來非諦。具如前解。故不句句釋。僧宗曰。第二重釋所以也。言是無常遷流斷壞之法也。寶亮曰。第二階釋異也。何以故。如來之實。非四諦實。苦者是可斷除法。如來實不可斷除。故不同也。
複次善男子所言集者(至)虛空佛性亦復如是。
案。僧宗曰。集能令未來五陰和合。又其體是流動也。
善男子所言滅者名煩惱滅(至)虛空佛性亦復如是。
案。道生曰。案名而言。唯在結滅。不及不滅。結滅害除。理應證知。斯則名諦。諦者。審實為義。故言實耳。非前所言實諦也。僧亮曰。滅諦說以無煩惱無法為滅。不通學地。有常無常。由智證滅。故名證法。如來之性。至不名證。知者由智。稱非無。能斷煩惱。證非無也。無不能斷結。唯是果性。不通學地非常無常。智不自證。非證法也。法瑤曰。滅有二種。一結滅。二涅槃。善有亦名為滅。善有滅即是如來。今言結滅。不言善有滅。是以所言滅者。名煩惱耳。二乘結滅。未亟亟者。奪之故無常也。佛結都滅。是極滅。無以易之。故為常
【現代漢語翻譯】 現代漢語譯本 『諦』（Satya）是真實的意思，指的是最終果位的真實，而不是四諦（Four Noble Truths）的真實。
文殊師利（Manjushri）所說的『苦』（Dukkha）……乃至虛空（Emptiness）佛性（Buddha-nature）也是如此。
法瑤（Fa Yao）的註解說：『苦』的道理確實如此，可以被確定，審視為真實的諦。又名菩薩辨別『苦』而得到真實，是為實諦。下面的三諦（集、滅、道）的意義也相同。如來（Tathagata）不是諦，詳細的解釋如前所述，所以不逐句解釋。僧宗（Sengzong）說：第二重解釋原因。說『是』是無常遷流斷壞的法。寶亮（Baoliang）說：第二階段解釋不同之處。為什麼呢？如來的真實，不是四諦的真實。『苦』是可以斷除的法，如來的真實不可斷除，所以不同。
再次，善男子（Good man），所說的『集』（Samudaya）……乃至虛空佛性也是如此。
僧宗說：『集』能令未來五陰（Skandhas）和合，而且它的體性是流動的。
善男子，所說的『滅』（Nirodha），名為煩惱滅……乃至虛空佛性也是如此。
道生（Daosheng）的註解說：按照名稱而言，只在于結滅，不及於不滅。結滅害除，理應證知，這才能稱為『諦』。『諦』的意思是審實，所以說是真實。不是前面所說的實諦。僧亮（Sengliang）說：『滅諦』說以無煩惱無法為滅，不通於學地。有常無常，由智慧證得『滅』，所以名為證法。如來的自性，甚至不稱為『證』。知者由智慧，稱之為非無。能斷煩惱，證明不是沒有。『無』不能斷結，唯有果性，不通於學地，非常非無常。智慧不能自己證明，不是證法。法瑤說：『滅』有兩種，一是結滅，二是涅槃（Nirvana）。善有也可以稱為『滅』，善有的『滅』就是如來。現在說的是結滅，不是說善有的『滅』。因此所說的『滅』，指的是煩惱。二乘（Two Vehicles）的結滅，沒有達到極致，奪取它所以是無常的。佛（Buddha）的結都滅盡，是極致的『滅』，沒有可以改變它的，所以是常。
【English Translation】 English version 'Satya' (諦) means truth, referring to the truth of the ultimate fruit, not the truth of the Four Noble Truths (四諦).
What Manjushri (文殊師利) said about 'Dukkha' (苦)... and so is the Emptiness (虛空) Buddha-nature (佛性).
Fa Yao's (法瑤) annotation says: 'The principle of 'Dukkha' is indeed so, it can be determined, and examined as a true Satya. It is also called the Bodhisattva (菩薩) distinguishing 'Dukkha' and obtaining truth, which is the true Satya. The meaning of the following three Satyas (Samudaya, Nirodha, and Marga) is the same. The Tathagata (如來) is not a Satya, as explained in detail earlier, so it is not explained sentence by sentence. Sengzong (僧宗) said: The second layer explains the reason. Saying 'is' is the impermanent, flowing, broken, and destroyed Dharma (法). Baoliang (寶亮) said: The second stage explains the difference. Why? The truth of the Tathagata is not the truth of the Four Noble Truths. 'Dukkha' is a Dharma that can be eliminated, the truth of the Tathagata cannot be eliminated, so they are different.
Furthermore, Good man (善男子), what is said about 'Samudaya' (集)... and so is the Emptiness Buddha-nature.
Sengzong said: 'Samudaya' can cause the future five Skandhas (五陰) to unite, and its nature is flowing.
Good man, what is said about 'Nirodha' (滅), is called the cessation of afflictions... and so is the Emptiness Buddha-nature.
Daosheng's (道生) annotation says: According to the name, it only lies in the cessation of bonds, not reaching non-cessation. The harm of the cessation of bonds is removed, and it should be realized, then it can be called 'Satya'. 'Satya' means examination and truth, so it is said to be true. It is not the true Satya mentioned earlier. Sengliang (僧亮) said: 'Nirodha Satya' says that the absence of afflictions and Dharmas is cessation, which does not apply to the stage of learning. Permanence and impermanence are realized by wisdom, so it is called the Dharma of realization. The nature of the Tathagata is not even called 'realization'. The knower is by wisdom, calling it non-absence. Being able to cut off afflictions proves that it is not absent. 'Absence' cannot cut off bonds, only the nature of the fruit, which does not apply to the stage of learning, is neither permanent nor impermanent. Wisdom cannot prove itself, it is not the Dharma of realization. Fa Yao said: 'Nirodha' has two types, one is the cessation of bonds, and the other is Nirvana (涅槃). Good existence can also be called 'Nirodha', the 'Nirodha' of good existence is the Tathagata. Now we are talking about the cessation of bonds, not the 'Nirodha' of good existence. Therefore, what is said about 'Nirodha' refers to afflictions. The cessation of bonds of the Two Vehicles (二乘) has not reached the ultimate, taking it away is impermanent. The Buddha's (佛) cessation of all bonds is the ultimate 'Nirodha', there is nothing to change it, so it is permanent.
也。雖是常滅。然體儘是滅結而已。非是如來無方之體。故可以滅名。往定謂之曰諦滅。無生滅可曰為實。是為實諦義也。又就菩薩解。為實諦也。僧宗曰。二乘滅三心。雖復無為。但未是極。更有進求。故稱無常。諸佛所斷之處。滿足於此。無復增進。故為常也。今如來不名滅。非常無常。非二種滅也。名證知者。不名二種所證法也。寶亮曰。體無物故是常。然有滿不滿。故名無常。如來之性不名為滅者。明如來之滅。非是能滅煩惱之後滅。亦非斷無之常。復非可證得也。常住不變者。既是斷滅之滅。非真常之寂。直是性非變易。故言常住也。
善男子道者能斷煩惱(至)虛空佛性亦復如是。
案。道生曰。道之名者。在用能通。不及無用也。未極則轉進無常。極則常也。僧亮曰。道是滅因。故名能斷。無漏不退。故說常也。體是生滅。無常有為。故名修法。如來非道。至非修法。如來不通學地。非滅因。故非道也。雖能除結。非有為道。非常無常。亦非修法也。法瑤曰。夫道之名。生生乎進趣。用功除滅。如來無此。是以非道也。僧宗曰。亦常無常者。言二乘改操。更向佛之義。名無常也。菩薩本自向佛。無所改操。故為常也。如來非道。能斷煩惱者。能為解脫道證斷也。非常無常。非二種道也。寶
【現代漢語翻譯】 現代漢語譯本： 也。雖然說是常滅，但其本體完全是滅盡煩惱的結果，並非如來無所不在的本體。因此可以用『滅』來稱呼。往昔的禪定稱之為『諦滅』，沒有生滅變化的可稱為『實』，這就是實諦的含義。另外，從菩薩的角度來理解，這也是實諦。僧宗說，二乘（聲聞乘和緣覺乘）滅除三心（過去心、現在心、未來心），即使達到無為的境界，但還不是極致，還有進步的空間，所以稱為無常。諸佛所斷除的，已經完全圓滿，沒有進一步提升的空間，所以是常。現在如來不稱為滅，也不是常或無常，不是這兩種滅。稱為證知者，不是這兩種所證的法。寶亮說，本體空無一物所以是常，但有滿和不滿，所以稱為無常。如來的自性不稱為滅，說明如來的滅，不是能夠滅除煩惱之後的滅，也不是斷滅的常，也不是可以證得的。常住不變，既然是斷滅的滅，就不是真常的寂靜，只是自性沒有變易，所以說是常住。
善男子，道能夠斷除煩惱（直到），虛空的佛性也是如此。
按道生所說，道的含義在於其作用能夠通達，不能及於無用之處。沒有達到極致就會不斷進步，是無常的；達到極致就是常。僧亮說，道是滅的原因，所以說是能斷。無漏不退轉，所以說是常。本體是生滅的，無常有為，所以稱為修法。如來不是道，直到不是修法。如來不通達學習的階段，不是滅的原因，所以不是道。雖然能夠去除煩惱，但不是有為之道，不是常也不是無常，也不是修法。法瑤說，道的含義在於不斷進步，用功去除煩惱，如來沒有這些，所以不是道。僧宗說，『亦常無常』，是指二乘改變方向，轉向佛的意義，稱為無常。菩薩本來就面向佛，沒有改變方向，所以是常。如來不是道，能夠斷除煩惱，是能夠作為解脫道證斷。不是常也不是無常，不是這兩種道。寶亮
【English Translation】 English version: Also. Although it is said to be constantly ceasing, its essence is entirely the result of extinguishing afflictions; it is not the omnipresent essence of the Tathagata (如來, Thus Come One). Therefore, it can be called 'cessation.' Past samadhi (禪定, meditation) is called 'cessation of truth'; that which has no arising or ceasing can be called 'reality.' This is the meaning of the true truth. Furthermore, from the perspective of a Bodhisattva (菩薩, enlightenment being), this is also the true truth. Sangzong (僧宗, name of a monk) said that the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) extinguish the three minds (三心, past, present, and future minds). Even if they attain the state of non-action (無為, wuwei), it is not the ultimate, and there is still room for progress, so it is called impermanent (無常, anitya). What the Buddhas (諸佛, all Buddhas) have eradicated is completely fulfilled, with no further room for improvement, so it is permanent (常, nitya). Now, the Tathagata is not called cessation, nor is it permanent or impermanent; it is not these two kinds of cessation. Called the one who knows, it is not the two kinds of dharma (法, teachings) that are realized. Baoliang (寶亮, name of a monk) said that the essence is empty of things, so it is permanent, but there is fullness and unfullness, so it is called impermanent. The nature of the Tathagata is not called cessation, indicating that the Tathagata's cessation is not the cessation after being able to extinguish afflictions, nor is it the permanent of annihilation, nor is it something that can be attained. Permanently abiding and unchanging, since it is the cessation of annihilation, it is not the tranquility of true permanence; it is simply that the nature is not subject to change, so it is said to be permanently abiding.
Good man, the path is able to cut off afflictions (until), the Buddha-nature (佛性, buddhadhātu) of emptiness is also like this.
According to Daosheng (道生, name of a monk), the meaning of the path lies in its function of being able to penetrate, not reaching useless places. Not reaching the ultimate will continue to progress, which is impermanent; reaching the ultimate is permanent. Sengliang (僧亮, name of a monk) said that the path is the cause of cessation, so it is said to be able to cut off. Without outflows and without regression, so it is said to be permanent. The essence is arising and ceasing, impermanent and conditioned, so it is called cultivation. The Tathagata is not the path, until it is not cultivation. The Tathagata does not penetrate the stage of learning, is not the cause of cessation, so it is not the path. Although it can remove afflictions, it is not the conditioned path, it is neither permanent nor impermanent, nor is it cultivation. Faya (法瑤, name of a monk) said that the meaning of the path lies in continuous progress, using effort to remove afflictions; the Tathagata does not have these, so it is not the path. Sangzong said, 'also permanent and impermanent' refers to the Two Vehicles changing direction, turning towards the meaning of the Buddha, which is called impermanent. Bodhisattvas originally face the Buddha, without changing direction, so it is permanent. The Tathagata is not the path, able to cut off afflictions, is able to be the path of liberation and realization. It is neither permanent nor impermanent, it is not these two kinds of paths. Baoliang
亮曰。自四時經教。無有此言。今大乘了義。其旨始判。得知神明。以真俗為質也。無漏解脫。既以寄此果報中。發一得之後。其解常存。但于俗諦用邊。自可謝就真為論。則常用而不朽。此亦不關相續之常也。經言。本得不失。以勝者受名。今尋此旨。必非前生后滅之法。下文須言。煩惱亦常無常。從起煩惱后。若未得治道已來。常障行人。雖有此言。但煩惱始終。為道力所治。終歸落無常門耳。然道諦始終。更無有一法。復為他所治。故始終成常。正以積十地。明解既滿。成於極果。解未滿時稱因。若滿則稱果也。
複次善男子言真實者(至)佛性者即是真實。
案。僧宗曰。第三重釋所以為常。以三法無別故爾也。寶亮曰。第三階結真也。
文殊師利有苦有苦因(至)虛空佛性亦復如是。
案。法瑤曰。明四諦既周。故結上來所說如來非諦是實之義也。僧宗曰。第四重結非也。寶亮曰。第四階明四諦。是對治故名實。如實如來非對治故。是真實之實也。
苦者有為有漏無樂(至)湛然安樂是實非諦。
案。僧宗曰。第五重結釋也。寶亮曰。第五階捉苦以結句也。明如來非是有漏。湛然安樂。所以故是實也。
大般涅槃經集解卷第三十二 大正藏第 37 冊 No
【現代漢語翻譯】 現代漢語譯本： 亮說：『從四季的經教來看，沒有這種說法。現在大乘了義，它的宗旨才開始明確，得知神明，是以真諦和俗諦為根本。無漏解脫，既然寄託于這果報之中，一旦發起並獲得之後，這種解脫就常存不滅。只是在俗諦的運用方面，可以捨棄俗諦而就真諦來談論，那麼解脫就能常用而不朽壞。這也不關乎相續的常恒。經中說：『本得不失，以勝者受名。』現在探尋這個宗旨，必定不是前生后滅的法。下文需要說到，煩惱也是常還是無常。自從生起煩惱之後，如果還沒有得到對治的方法，就常常障礙修行人。雖然有這種說法，但是煩惱終究會被道力所對治，最終歸於無常的範疇。然而道諦始終，再沒有一種法，可以反過來對治它，所以始終是常。正是因為積累十地（Dashabhumika），明白理解已經圓滿，成就了極果（ultimate fruition）。理解未圓滿時稱為因，圓滿時則稱為果。』
其次，善男子說真實者（Satyavadi）（到）佛性（Buddha-nature）就是真實。
僧宗的註解說：『第三重解釋它之所以為常，是因為三法沒有差別。』寶亮說：『第三階總結真諦。』
文殊師利（Manjushri），有苦（Dukkha），有苦因（Dukkha-samudaya）（到）虛空（Akasha）佛性（Buddha-nature）也是這樣。
法瑤的註解說：『闡明四諦（Four Noble Truths）已經完備，所以總結上面所說的如來（Tathagata）不是諦而是真實的意義。』僧宗說：『第四重總結非。』寶亮說：『第四階闡明四諦，是對治，所以名為實。如實如來不是對治，所以是真實之實。』
苦（Dukkha）是有為（conditioned），有漏（afflicted），沒有快樂（到）湛然安樂是實而非諦。
僧宗的註解說：『第五重總結解釋。』寶亮說：『第五階抓住苦來總結。』闡明如來不是有漏，湛然安樂，所以是真實。
【English Translation】 English version: Liang said, 'From the teachings of the four seasons, there is no such statement. Now, the definitive meaning of the Mahayana (Great Vehicle) is becoming clear, and it is understood that the spirit is based on the relative and absolute truths. Since the un-leaking liberation is entrusted to this retribution, once it is initiated and obtained, this liberation will always exist. Only in the application of the relative truth can one abandon the relative and discuss the absolute, so that liberation can be used constantly and imperishably. This is also not related to the continuity of permanence. The sutra says, 'The original attainment is not lost, and the superior one receives the name.' Now, exploring this purpose, it must not be the law of previous life and subsequent extinction. The following text needs to say whether afflictions are permanent or impermanent. Since the arising of afflictions, if the method of treatment has not been obtained, it often hinders practitioners. Although there is this statement, afflictions will eventually be treated by the power of the path and ultimately fall into the category of impermanence. However, the truth of the path is always such that there is no other law that can reverse and treat it, so it is always permanent. It is precisely because of accumulating the ten grounds (Dashabhumika) that understanding is complete, and the ultimate fruition (ultimate fruition) is achieved. When understanding is not complete, it is called the cause; when it is complete, it is called the effect.'
Furthermore, the virtuous man said that the truthful one (Satyavadi) (to) Buddha-nature is the truth.
The annotation of Sengzong says, 'The third explanation of why it is permanent is because the three laws have no difference.' Bao Liang said, 'The third stage concludes the truth.'
Manjushri, there is suffering (Dukkha), there is the cause of suffering (Dukkha-samudaya) (to) space (Akasha) Buddha-nature is also like this.
The annotation of Fa Yao says, 'Clarifying that the Four Noble Truths are complete, so summarizing the meaning of what was said above that the Tathagata is not the truth but the reality.' Sengzong said, 'The fourth summary is not.' Bao Liang said, 'The fourth stage clarifies the Four Noble Truths, which are the antidote, so it is called reality. The true Tathagata is not the antidote, so it is the reality of truth.'
Suffering (Dukkha) is conditioned, afflicted, without joy (to) serene bliss is real and not the truth.
The annotation of Sengzong says, 'The fifth summary explanation.' Bao Liang said, 'The fifth stage grasps suffering to conclude.' Clarifying that the Tathagata is not afflicted, serene bliss, so it is real.
. 1763 大般涅槃經集解
大般涅槃經集解卷第三十三
廣釋前七種實諦義 廣出外道所執常樂我凈
聖行品之第七
文殊師利白佛言世尊(至)一切顛倒不名為實。
案。僧亮曰。上以問真。次問四倒。若不入四諦。實諦攝法不盡。下訖佛說亦爾。一道以下。不難攝實不周。乃則說實不濫耳。法瑤曰。上來明四諦。皆名為實諦。似如顛倒虛妄。非苦集諦所攝。是以發此問也。寶亮曰。釋第二境實也。問四諦中有倒。不若有者。云何言實。若四諦無。則四諦之外。應更有法也。
佛告文殊師利一切顛倒(至)非不是苦即是苦也。
案。法瑤曰。以心想而論。則為顛倒。以性而觀。則入苦諦也。寶亮曰。應云皆入苦集諦也。今但言入苦者。據一邊。
文殊師利言如佛所說(至)所斷除故故名實諦。
案。寶亮曰。釋第三智實也。若智所緣境。無所契當。即是虛妄也。
文殊師利言如佛所說(至)是變易法名為不實。
案。寶亮曰。釋第四乘實。大乘緣中忘相。故實。小乘執相。故不實。
文殊師利言如佛所說(至)如是虛妄名為魔說。
案。僧亮曰。釋第五教實也。但佛說必能利物。魔說生縛。故非實也。
文殊師
【現代漢語翻譯】 現代漢語譯本 大般涅槃經集解 卷第三十三
廣釋前七種實諦義 廣出外道所執常樂我凈
聖行品之第七
文殊師利菩薩問佛說：『世尊，（對佛的尊稱）』乃至『一切顛倒不名為實。』
案：僧亮說：『上面是提問關於真諦。接下來提問關於四顛倒。如果不包含在四諦之中，實諦所包含的法就不完整。下面的佛的回答也是如此。一道以下，並非難以包含實諦，而是爲了說明實諦不混雜。』法瑤說：『上面闡明四諦，都稱為實諦，似乎顛倒虛妄，不被苦集諦所包含，因此提出這個問題。』寶亮說：『解釋第二境實。提問四諦中有顛倒，如果存在顛倒，怎麼能說是實？如果四諦沒有顛倒，那麼四諦之外，應該還有其他的法。』
佛告訴文殊師利菩薩：『一切顛倒，』乃至『非不是苦，即是苦也。』
案：法瑤說：『用心去想，就是顛倒。以自性去觀察，就進入苦諦。』寶亮說：『應該說都進入苦集諦。現在只說進入苦諦，是從一個方面來說。』
文殊師利菩薩說：『如佛所說，』乃至『所斷除故，故名實諦。』
案：寶亮說：『解釋第三智實。如果智慧所緣的境界，沒有相應的契合，就是虛妄。』
文殊師利菩薩說：『如佛所說，』乃至『是變易法，名為不實。』
案：寶亮說：『解釋第四乘實。大乘緣中忘相，所以是實。小乘執著于相，所以是不實。』
文殊師利菩薩說：『如佛所說，』乃至『如是虛妄，名為魔說。』
案：僧亮說：『解釋第五教實。佛所說必定能利益眾生，魔所說產生束縛，所以不是實。』
文殊師利菩薩說：
【English Translation】 English version . 1763 The Great Nirvana Sutra Collected Explanations
The Great Nirvana Sutra Collected Explanations Volume Thirty-Three
Extensive Explanation of the Previous Seven Kinds of Real Truths, Extensive Presentation of the Eternal Blissful Self and Pure as Adhered to by External Paths
Chapter Seven on Holy Conduct
Manjushri (Bodhisattva's name) said to the Buddha: 'World Honored One (a title of respect for the Buddha),' to 'All inversions are not called real.'
Note: Monk Liang said: 'Above is asking about the true. Next is asking about the four inversions. If not included in the Four Noble Truths, the Dharma contained in the Real Truths would not be complete. The Buddha's response below is also like this. From 'one path' downwards, it is not difficult to include the Real Truths completely, but rather to say that the Real Truths are not mixed up.' Fa Yao said: 'Above clarifies the Four Noble Truths, all called Real Truths, seemingly inverted and false, not included in the Truth of Suffering and the Truth of Accumulation, therefore this question is raised.' Bao Liang said: 'Explains the second realm as real. Asks if there are inversions in the Four Noble Truths, if there are, how can it be said to be real? If the Four Noble Truths have no inversions, then outside the Four Noble Truths, there should be other Dharmas.'
The Buddha told Manjushri: 'All inversions,' to 'If it is not suffering, then it is suffering.'
Note: Fa Yao said: 'If considered with the mind's thoughts, it is inversion. If observed with the nature, it enters the Truth of Suffering.' Bao Liang said: 'It should be said that all enter the Truth of Suffering and the Truth of Accumulation. Now only saying entering the Truth of Suffering is from one aspect.'
Manjushri said: 'As the Buddha said,' to 'Because it is eliminated, therefore it is called Real Truth.'
Note: Bao Liang said: 'Explains the third wisdom as real. If the realm that wisdom relies on has no corresponding agreement, then it is false.'
Manjushri said: 'As the Buddha said,' to 'This changing Dharma is called unreal.'
Note: Bao Liang said: 'Explains the fourth vehicle as real. The Great Vehicle forgets appearances in conditions, therefore it is real. The Small Vehicle clings to appearances, therefore it is unreal.'
Manjushri said: 'As the Buddha said,' to 'Such falsehood is called the words of Mara (demon).'
Note: Monk Liang said: 'Explains the fifth teaching as real. What the Buddha says must benefit beings, what Mara says creates bondage, therefore it is not real.'
Manjushri said:
利言如佛所說(至)彼無一道清凈無二。
案。僧宗曰。非滅生滅想者。謂計非想。為涅槃果。八禪為因也。寶亮曰。釋第六一因之實。
文殊師利言如佛所說(至)亦復說言諸行是常。
案。僧宗曰。謂佛之言。常人所不見。外道計陰為常。交驗所計。故應有也。寶亮曰。釋第七果實也。文殊執外道所計。歷此四法。語在其下。凡二十三句也。
云何是常可意不可意(至)若是常者即是實諦。
案。寶亮曰。以七事證常也。
世尊有諸外道復言有樂(至)上中下故當知有樂。
案。僧亮曰。以五事證樂也。
世尊有諸外道復言有凈(至)以是義故名之為凈。
案。寶亮曰。以三事證凈也。
世尊有諸外道復言有我(至)亦得說言我有真諦。
案。寶亮曰。以八事證我也。
佛言善男子若有沙門(至)諸行若常無有是處。
案。寶亮曰。將欲破執。答彼問。先以二十事。訶外道所計。
善男子我觀諸行悉皆無常(至)無有一法不從緣生。
案。僧亮曰。既言是行。理自無常。諸法從緣者。證諸行無常也。法從緣起。本無今有。是名生。已有還無。是為滅也。何者。心以所緣為本。不稱所緣故。即謂本無也。而心自橫生
【現代漢語翻譯】 現代漢語譯本 利言：『如佛所說，彼無一道清凈無二。』
案：僧宗曰：『非滅生滅想者，謂計非想，為涅槃（Nirvana）果，八禪為因也。』寶亮曰：『釋第六一因之實。』
文殊師利（Manjushri）言：『如佛所說，亦復說言諸行是常。』
案：僧宗曰：『謂佛之言，常人所不見。外道計陰為常，交驗所計，故應有也。』寶亮曰：『釋第七果實也。文殊執外道所計，歷此四法，語在其下。凡二十三句也。』
『云何是常？可意不可意，若是常者即是實諦。』
案：寶亮曰：『以七事證常也。』
『世尊，有諸外道復言有樂，上中下故當知有樂。』
案：僧亮曰：『以五事證樂也。』
『世尊，有諸外道復言有凈，以是義故名之為凈。』
案：寶亮曰：『以三事證凈也。』
『世尊，有諸外道復言有我，亦得說言我有真諦。』
案：寶亮曰：『以八事證我也。』
佛言：『善男子，若有沙門，諸行若常無有是處。』
案：寶亮曰：『將欲破執，答彼問。先以二十事，訶外道所計。』
『善男子，我觀諸行悉皆無常，無有一法不從緣生。』
案：僧亮曰：『既言是行，理自無常。諸法從緣者，證諸行無常也。法從緣起，本無今有，是名生。已有還無，是為滅也。何者？心以所緣為本，不稱所緣故，即謂本無也。而心自橫生。』
【English Translation】 English version Li said: 'As the Buddha said, there is no single path that is pure and without duality.'
Note: Monk Zong said: 'Those who do not extinguish the thought of arising and ceasing, consider the state of neither thought nor non-thought as the fruit of Nirvana (Nirvana), and the eight Dhyanas as the cause.' Bao Liang said: 'Explains the reality of the sixth one cause.'
Manjushri (Manjushri) said: 'As the Buddha said, it is also said that all phenomena are permanent.'
Note: Monk Zong said: 'What the Buddha said is not seen by ordinary people. Externalists consider the skandhas as permanent, verifying their claims, so it should exist.' Bao Liang said: 'Explains the reality of the seventh fruit. Manjushri adheres to the claims of externalists, going through these four dharmas, with the words below. There are twenty-three sentences in total.'
'What is permanent? Agreeable or disagreeable, if it is permanent, then it is the true reality.'
Note: Bao Liang said: 'Uses seven things to prove permanence.'
'World Honored One, some externalists also say there is pleasure; therefore, knowing that there is pleasure in the upper, middle, and lower realms.'
Note: Monk Liang said: 'Uses five things to prove pleasure.'
'World Honored One, some externalists also say there is purity; therefore, it is called purity because of this meaning.'
Note: Bao Liang said: 'Uses three things to prove purity.'
'World Honored One, some externalists also say there is a self; therefore, it can also be said that I have true reality.'
Note: Bao Liang said: 'Uses eight things to prove self.'
The Buddha said: 'Good man, if there are ascetics, if all phenomena were permanent, there would be no such thing.'
Note: Bao Liang said: 'Intending to break the attachment, answering their question. First, using twenty things, he rebukes the claims of externalists.'
'Good man, I observe that all phenomena are impermanent; there is not a single dharma that does not arise from conditions.'
Note: Monk Liang said: 'Since it is said to be phenomena, it is naturally impermanent. All dharmas arising from conditions prove that all phenomena are impermanent. Dharmas arising from conditions, originally non-existent now exist, this is called arising. Already existing and then ceasing, this is called ceasing. Why? The mind takes what it perceives as its basis; if it does not match what it perceives, then it is said to be originally non-existent. But the mind arises spontaneously.'
。是今有也。橫生無根。起便自滅。因既如此。果亦應然。故經云。因無常故色無常。此其證也。僧宗曰。外道所計。不得離陰。一一法上。無不從緣。唯佛性不從緣生。非三世攝也。
善男子佛性無生無滅(至)之所攝持是故名常。
案。僧亮曰。說正因性也。亦從緣見。非從緣生也。何者。行緣求理。理非本無今有。謂不生也。唸唸常求。謂不滅也。既非生滅。無去無來。亦無三世。因不橫起。故非作也。于緣求解。非不作也。不以一法為因。故非名也。說為正因。非無名也。非名非色。乃至陰界不攝。證無名也。陰界有壞。而佛性不滅不攝也。是故稱常者。以二義常。一必定得果。二因不可滅。
善男子佛性即是如來(至)悉是妄語無有真諦。
案。僧亮曰。見性成佛。即性為佛也。如來即法者。法即性空。性空即法。法即佛性也。佛性是有。性空是無。佛見有無名覺也。佛即是法法即是常者。通計二句。見常故常。如來即僧者。見常而常和合也。和合是僧義。師法是弟子義。僧即是常者。師常故得常也。若不知三寶是常。而言常者。名妄語也。
諸凡夫先見瓶衣車乘舍宅(至)當知其實非是常也。
案。僧亮曰。證不見者。說是妄語也。一切有為皆是無常者。將就有為
【現代漢語翻譯】 現代漢語譯本： 『是今有也。橫生無根，起便自滅。因既如此，果亦應然。』意思是說，這些現象是現在才出現的，沒有根源地突然產生，然後立刻消失。既然原因如此，結果也應該這樣。因此，《涅槃經》中說：『因為因是無常的，所以色也是無常的。』這就是證明。僧宗說：外道所計算的，都不能離開五陰（色、受、想、行、識）。每一種法，沒有不是由因緣產生的。只有佛性不是由因緣產生，不被過去、現在、未來三世所包含。 『善男子，佛性無生無滅，乃至為常，為不顛倒，為真實，為清凈，為不虛妄，為不變易，為不破壞，為不散壞，為不恐怖，為不退還，為無障礙，為無盡，為無量，為無誑，為無變，為不濁，為無盡藏之所攝持，是故名常。』 案，僧亮說：這是在說正因的性質。也是從因緣中顯現，但不是從因緣而生。為什麼呢？通過修行因緣來尋求真理，真理不是原本沒有現在才有的，所以說不生。唸唸不斷地尋求，所以說不滅。既然不是生滅，就沒有去來，也沒有過去、現在、未來三世。因不是橫生而起，所以不是造作的。在因緣中求解脫，也不是不造作。不以一種法作為因，所以不是名相。說為正因，也不是沒有名相。不是名，不是色，乃至不被五陰、十二入、十八界所包含，這是證明沒有名相。五陰、十二入、十八界有壞滅的時候，而佛性不滅，也不被包含。因此稱為常，是因為有兩個方面的常：一是必定能得到結果，二是因不可滅。 『善男子，佛性即是如來，如來即是法，法即是常，如來即是僧，僧即是常。』如果有人不知道三寶（佛、法、僧）是常，卻說三寶是常，那全部都是妄語，沒有真諦。 案，僧亮說：見性成佛，就是以佛性為佛。如來就是法，法就是性空，性空就是法，法就是佛性。佛性是有，性空是無，佛見到有和無，就叫做覺悟。佛就是法，法就是常，這是總括兩句話來說，見到常的緣故才是常。如來就是僧，是見到常而常和合。和合是僧的意義，師法是弟子的意義。僧就是常，是老師是常，所以弟子才能得到常。如果不知道三寶是常，卻說三寶是常，就叫做妄語。 『諸凡夫先見瓶衣車乘舍宅，然後便謂是常住物。善男子，以是義故，當知其實非是常也。』 案，僧亮說：這是爲了證明那些沒有見到佛性的人，所說的話是妄語。一切有為法都是無常的，這是就著有為法來說的。
【English Translation】 English version: 'It exists now. It arises horizontally without roots and vanishes as soon as it appears. If the cause is like this, the effect should also be the same.' This means that these phenomena appear only now, arising suddenly without a source, and then disappearing immediately. Since the cause is like this, the effect should also be the same. Therefore, the Nirvana Sutra says: 'Because the cause is impermanent, so is form impermanent.' This is the proof. The monk Zong said: What the heretics calculate cannot be separated from the five skandhas (form, feeling, perception, volition, and consciousness). Every dharma is produced from conditions. Only the Buddha-nature is not produced from conditions and is not included in the three times (past, present, and future). 'Good man, the Buddha-nature is neither born nor dies, and is even constant, not inverted, real, pure, not false, immutable, indestructible, not scattered, not terrifying, not retrogressive, unobstructed, endless, immeasurable, not deceptive, unchanging, not turbid, and is upheld by the inexhaustible treasure. Therefore, it is called constant.' According to the monk Liang: This is talking about the nature of the right cause. It is also seen from conditions, but it is not born from conditions. Why? By cultivating conditions to seek the truth, the truth is not originally non-existent and only exists now, so it is said to be unborn. Constantly seeking it in every thought, so it is said to be undying. Since it is neither born nor dies, there is no going or coming, and there are no three times. The cause does not arise horizontally, so it is not created. Seeking liberation in conditions is not non-action. Not taking one dharma as the cause, so it is not a name. Saying it is the right cause is not without a name. It is neither name nor form, and is not included in the five skandhas, twelve ayatanas, and eighteen dhatus, which proves that it has no name. The five skandhas, twelve ayatanas, and eighteen dhatus have times of destruction, but the Buddha-nature does not die and is not included. Therefore, it is called constant because there are two aspects of constancy: one is that it will definitely get the result, and the other is that the cause cannot be destroyed. 'Good man, the Buddha-nature is the Tathagata (Thus Come One), the Tathagata is the Dharma (law), the Dharma is constant, the Tathagata is the Sangha (community), and the Sangha is constant.' If someone does not know that the Three Jewels (Buddha, Dharma, Sangha) are constant, but says that the Three Jewels are constant, then all of them are false words and there is no truth. According to the monk Liang: Seeing the nature becomes a Buddha, which means taking the Buddha-nature as the Buddha. The Tathagata is the Dharma, the Dharma is emptiness of nature, emptiness of nature is the Dharma, and the Dharma is the Buddha-nature. The Buddha-nature is existence, emptiness of nature is non-existence, and the Buddha sees existence and non-existence, which is called enlightenment. The Buddha is the Dharma, and the Dharma is constant, which is a summary of two sentences, saying that it is constant because one sees the constant. The Tathagata is the Sangha, which is seeing the constant and the constant harmonizing. Harmony is the meaning of the Sangha, and the teacher's Dharma is the meaning of the disciple. The Sangha is constant, which means that the teacher is constant, so the disciple can obtain constancy. If one does not know that the Three Jewels are constant, but says that the Three Jewels are constant, it is called false speech. 'All ordinary people first see bottles, clothes, carts, houses, and residences, and then they think that they are permanent things. Good man, for this reason, you should know that in reality they are not constant.' According to the monk Liang: This is to prove that the words of those who have not seen the Buddha-nature are false. All conditioned dharmas are impermanent, which is said in terms of conditioned dharmas.
。說無常義。更以有無相對也。僧宗曰。舉其計常中第七句。言前後相續相似語。其體念念生滅。豈有常耶。寶亮曰。計云先見瓶衣等。后時亦識。當知有一神我常故常。故如此也。下去唯有兩難。初云。汝心若常。應同佛一切智。用常自無移種。眼識對塵時。應獨緣一切法。而今不爾。唸唸生滅。緣此舍彼。故知心是無常。第二難將境以決心。心若果從緣生而常者。應恒守一法。不得改心易緣也。何以然。心既是常。應常。觀無常不得。復緣空無我。而今心遍緣一切境。故知無常也。
善男子一切有為皆是無常(至)無為者即是常。
案。僧亮曰。將就有為。說無常義。更以有無相對。
善男子有為之法凡有二種(至)色法者地水火風。
案。僧宗曰。向但言無常。今出其法。不過色心也。
善男子心名無常(至)乃至意識異亦如是。
案。僧亮曰。心攀境而起。前後相應。共了一緣。此總說。下別說也。眼識性異者。眼識緣現在。意識緣去來。下境界相應亦爾。眼識應獨緣一切者。眼識不滅。行在諸根中。在耳之時。亦應見色。識性不異故。若爾。應緣一切法。今不爾者。凡夫倒計為常。
複次善男子壞諸行因緣故(至)諸憶念法不應忘失。
案。僧亮曰。說
【現代漢語翻譯】 現代漢語譯本：就『無常』的意義進行了解釋，並進一步用『有』和『無』的相對性來闡述。僧宗說：『舉出他們計常中的第七句，說前後相續相似的話，其本體是念念生滅的，怎麼能說是常呢？』寶亮說：『他們認為先前看見瓶子、衣服等，之後也能認出，就認為有一個神我（ātman），因為是常，所以才能認識。』接下來只有兩個詰難。第一個詰難說：『如果你的心是常，就應該像佛（Buddha）一樣具有一切智（sarvajñāna），因為常就不會改變。眼識（cakṣur-vijñāna）對境時，應該單獨緣一切法（dharma），但現在不是這樣，而是念念生滅，緣此舍彼，所以知道心是無常的。』第二個詰難是用境來確定心。如果心果真是從因緣生而常，就應該恒常守住一個法，不能改變心和所緣的境。為什麼這樣說呢？心既然是常，就應該常觀無常，不能再緣空無我（śūnyatā-anātman），但現在心能普遍緣一切境，所以知道心是無常的。 善男子，一切有為法（saṃskṛta-dharma）都是無常的，無為法（asaṃskṛta-dharma）就是常。 僧亮說：『這是就『有為』來解釋『無常』的意義，並進一步用『有』和『無』的相對性來闡述。』 善男子，有為法大概有兩種：色法（rūpa-dharma）和心法（citta-dharma）。色法就是地（pṛthivī）、水（āpas）、火（tejas）、風（vāyu）。』 僧宗說：『先前只是說無常，現在列出其法，不過是色和心而已。』 善男子，心名為無常，乃至意識（mano-vijñāna）的變異也是如此。 僧亮說：『心攀緣外境而生起，前後相應，共同瞭解一個所緣。這是總的來說，下面是分別來說。眼識的性質不同，眼識緣現在，意識緣過去和未來。下面境界相應也是這樣。眼識應該單獨緣一切，眼識不滅，執行在諸根中，在耳根的時候，也應該能見色，因為識的性質沒有不同。如果這樣，就應該緣一切法，現在不是這樣，是因為凡夫顛倒地認為是常。』 複次，善男子，因為壞諸行（saṃskāra）的因緣，所以諸憶念法不應該忘失。 僧亮說：
【English Translation】 English version: The meaning of 'impermanence' is explained, and further elaborated using the relativity of 'existence' and 'non-existence'. Saṃgha Zōng said: 'He cites the seventh sentence in their calculation of permanence, saying that the preceding and succeeding words are similar, but its essence is constantly arising and ceasing. How can it be permanent?' Bǎo Liàng said: 'They believe that they saw bottles, clothes, etc. before, and can recognize them later, so they think there is an ātman (self), because it is permanent, so they can recognize it.' Next, there are only two difficulties. The first difficulty says: 'If your mind is permanent, it should be like the Buddha (Buddha) having all-knowing wisdom (sarvajñāna), because permanence will not change. When eye-consciousness (cakṣur-vijñāna) faces an object, it should solely cognize all dharmas (dharma), but this is not the case now, but arises and ceases from moment to moment, cognizing this and abandoning that, so we know that the mind is impermanent.' The second difficulty is to determine the mind by the object. If the mind is truly born from conditions and is permanent, it should constantly adhere to one dharma and cannot change the mind and the object it cognizes. Why do I say this? Since the mind is permanent, it should constantly contemplate impermanence and cannot cognize emptiness and no-self (śūnyatā-anātman) again, but now the mind can universally cognize all objects, so we know that the mind is impermanent. 'Good man, all conditioned dharmas (saṃskṛta-dharma) are impermanent, and unconditioned dharmas (asaṃskṛta-dharma) are permanent.' Saṃgha Liàng said: 'This uses 'conditioned' to explain the meaning of 'impermanence', and further elaborates it using the relativity of 'existence' and 'non-existence'.' 'Good man, there are roughly two types of conditioned dharmas: form dharmas (rūpa-dharma) and mind dharmas (citta-dharma). Form dharmas are earth (pṛthivī), water (āpas), fire (tejas), and wind (vāyu).' Saṃgha Zōng said: 'Previously, it was only said to be impermanent, but now the dharmas are listed, but they are nothing more than form and mind.' 'Good man, the mind is called impermanent, and even the changes of consciousness (mano-vijñāna) are the same.' Saṃgha Liàng said: 'The mind clings to external objects and arises, corresponding to each other, and jointly understands one object. This is a general statement, and the following is a separate statement. The nature of eye-consciousness is different. Eye-consciousness cognizes the present, and consciousness cognizes the past and future. The corresponding realm below is also the same. Eye-consciousness should solely cognize everything. Eye-consciousness does not perish, and it operates in the sense organs. When it is in the ear organ, it should also be able to see colors, because the nature of consciousness is not different. If so, it should cognize all dharmas, but this is not the case now, because ordinary people mistakenly think it is permanent.' 'Furthermore, good man, because of the causes and conditions that destroy all formations (saṃskāra), all memories should not be forgotten.' Saṃgha Liàng said:
無漏行異無漏。能滅諸行也。所謂聲聞心性異。乃至外道心者。上明苦樂煩惱。說佛弟子。此說外道。不能分別諸色。正以了為心。了青不可了黃。眼識不能具取色也。
善男子心若常者(至)有別異故當知無常。
案。寶亮曰。從此以下。並答計常中第四五六三句也。就色心別相。遣其執也。
善男子我今於此非色法中(至)先問是事于彼已答。
案。僧亮曰。此下略說內外色性。本無今有。已有還無。常所有內色異也。
大般涅槃經集解卷第三十三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十四
破外道所執義 釋更轉法輪義
聖行品之第八
複次善男子諸行無我(至)以是義故定知無我。
案。僧宗曰。專念憶想。是證常家。第三第四事也。常即自在。所以兼破。
複次善男子若諸外道(至)如來如是真實有我。
案。僧亮曰。計我之六事也。諸根和合。是假名我。假名但名家稱名也。
複次善男子若諸外道(至)以是義故定知無我。
案。僧亮曰。通破第一第二事。先以口涎破第四事也。
善男子是諸外道癡如小兒(至)有真實諦非於外道。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本 無漏之行與無漏不同，因為它能夠滅除諸行。這裡所說的聲聞（Śrāvakā）心性不同，乃至外道心不同，是上面已經說明了苦、樂、煩惱，說的是佛弟子。這裡說的是外道，他們不能分辨諸色，只是以『了』作為心。了知青色就不能了知黃色，眼識不能完全攝取諸色。
『善男子，如果心是常住的（到）因為有差別不同的緣故，應當知道它是無常的。』
按：寶亮說，從這裡以下，都是回答計常中的第四、第五、第六這三句。就色、心的差別相，遣除他們的執著。
『善男子，我現在於這非色法中（到）先前問這件事，已經在那裡回答過了。』
按：僧亮說，這裡簡略地說內外色的體性，本來沒有現在有，已經有了又還歸於無，常所擁有的內色是不同的。
《大般涅槃經集解》卷第三十三 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第三十四
破外道所執之義 釋更轉法輪之義
聖行品第八
『複次，善男子，諸行無我（到）因為這個緣故，一定知道無我。』
按：僧宗說，專心念想，是證常家，第三、第四件事。常即是自在，所以兼破。
『複次，善男子，如果諸外道（到）如來是這樣真實有我的。』
按：僧亮說，這是計度我的六件事。諸根和合，是假名我。假名只是名家的稱名。
『複次，善男子，如果諸外道（到）因為這個緣故，一定知道無我。』
按：僧亮說，這是通破第一、第二件事。先前用口水唾沫破斥第四件事。
『善男子，這些外道愚癡得像小孩子（到）有真實諦，不在外道那裡。』
按：僧亮說
【English Translation】 English version The unconditioned conduct (anāsrava-carita) is different from the unconditioned (anāsrava), because it can extinguish all conducts (sarva-saṃskāra). What is said here about the Śrāvakā (hearer) mind being different, and even the heretical (tīrthika) mind being different, refers to the explanation above regarding suffering, pleasure, and afflictions, which speaks of the Buddha's disciples. Here it speaks of the heretics, who cannot distinguish the various colors, but simply take 『awareness』 (jñāna) as the mind. Knowing blue, one cannot know yellow; the eye-consciousness (cakṣur-vijñāna) cannot fully grasp all colors.
『Good man, if the mind is permanent (to) because there are differences, one should know it is impermanent.』
Note: Bao Liang says, from here onwards, all are answering the fourth, fifth, and sixth statements in the calculation of permanence. Based on the difference between form (rūpa) and mind (citta), dispel their attachment.
『Good man, I am now in this non-form dharma (to) previously asked about this matter, and it has already been answered there.』
Note: Seng Liang says, here it briefly explains the nature of internal and external form, originally non-existent but now existent, already existent but returning to non-existence, the internal form possessed by the permanent is different.
The Great Nirvana Sutra Collection, Volume 33 Taisho Tripitaka Volume 37, No. 1763, The Great Nirvana Sutra Collection
The Great Nirvana Sutra Collection, Volume 34
Refuting the Heretics' Attachments Explaining the Further Turning of the Dharma Wheel
Chapter 8 on Holy Conduct
『Furthermore, good man, all actions are without self (anātman) (to) because of this reason, it is certain to know there is no self.』
Note: Seng Zong says, focusing on mindfulness and thought is the family that proves permanence, the third and fourth matters. Permanent is identical to self-mastery, therefore it is refuted as well.
『Furthermore, good man, if the heretics (to) the Tathāgata (Thus Come One) is truly possessed of self in this way.』
Note: Seng Liang says, these are the six matters of calculating the self. The aggregation of the various faculties (indriya) is a provisional self (prajñapti-ātman). Provisional names are merely names used by the nominalists.
『Furthermore, good man, if the heretics (to) because of this reason, it is certain to know there is no self.』
Note: Seng Liang says, this is a general refutation of the first and second matters. Previously, saliva was used to refute the fourth matter.
『Good man, these heretics are as foolish as children (to) there is a true truth (satya), not found among the heretics.』
Note: Seng Liang says
。我名本在佛地也。外道不識得少許分故。妄計諸行為我。如生盲不見色。說色語之。唯以已之所解為色。終不得色之相。
文殊師利白佛言世尊(至)乃作如是分別真諦。
案。僧亮曰。四諦二諦。昔來凡是廣說。顯示應跡。似乖將欲會之故也。法瑤曰。聞上廣說四諦真實之義。嘆今說實諦。于昔鹿苑。為更轉也。僧宗曰。三重明慧。窮理盡性。聖行已畢。迦葉取時眾之心。假為不達因。以盡疑也。寶亮曰。一品之中。第四遣執明慧也。若於緣中。虛心屬法。則成智慧用也。文殊一問。成有三過。一謂如來實涅槃。二云佛作心轉法輪。三謂更轉也。
佛告文殊師利汝今云何(至)常住不變不般涅槃。
案。僧亮曰。轉法輪者。謂所說之法。令聽悟解。為轉也。解以摧惑。為輪也。若佛有說。則是有為有盡。何名涅槃。今無說而物聞。不滅而人自滅。故言不涅槃也。僧宗曰。疑有三意。此釋第一意也。
善男子若有計我是佛(至)如來方便轉於法輪。
案。僧亮曰。此下釋不轉有二意。一以不轉說轉。二就跡應有轉也。此第一意。不轉說轉也。僧宗曰。釋不轉有三重。第一極處無轉。第二應故有轉。第三顯極處相。如虛空也。
善男子譬如因眼緣色緣明(至)非諸聲聞緣
【現代漢語翻譯】 現代漢語譯本：我的名字本就在佛的境界中。外道（不信奉佛教的修行者）不能理解哪怕是極少的部分，所以錯誤地認為諸種行為是『我』。就像天生的盲人看不見顏色，卻在那裡談論顏色，僅僅用自己所理解的東西來描述顏色，最終也無法真正瞭解顏色的真實面貌。
文殊師利菩薩對佛說：『世尊……』（省略中間內容）……才這樣分別真諦（真實不虛的道理）。』
（註釋）僧亮說：『四諦（苦、集、滅、道）和二諦（世俗諦、勝義諦），過去通常被廣泛地解釋，是爲了顯示佛陀應化事蹟，似乎偏離了想要會歸真理的本意。』法瑤說：『聽了上面廣泛解釋的四諦真實之義，讚歎現在所說的實諦，是否比過去在鹿野苑（佛陀初轉法輪之地）所說的更為深入？』僧宗說：『三重明慧，窮究事物的道理，達到本性的極致，聖者的行為已經圓滿。迦葉尊者借用當時大眾的心情，假裝不明白其中的因由，以此來消除大家的疑惑。』寶亮說：『在一品經文中，第四部分是用來破除執著，彰顯智慧的。如果在因緣之中，以虛空般的心態對待諸法，就能成就智慧的作用。』文殊菩薩的提問，實際上包含了三重過失：一是認為如來（佛陀）真的會涅槃（寂滅），二是認為佛陀用心來轉法輪（傳播佛法），三是認為佛陀的教法有所改變。
佛告訴文殊師利菩薩：『你現在認為如何……（省略中間內容）……常住不變，不會進入涅槃。』
（註釋）僧亮說：『轉法輪，是指所說的法，能讓聽者領悟理解，這便是「轉」。理解可以摧毀迷惑，這便是「輪」。如果佛陀真的有所說，那就是有為法，有生有滅，又怎麼能稱之為涅槃呢？現在佛陀無所說，而眾生自能聽聞；佛陀不滅，而眾生自會滅度，所以說佛陀不涅槃。』僧宗說：『（前面的）疑問有三重含義，這裡解釋的是第一重含義。』
『善男子，如果有人認為「我是佛」……（省略中間內容）……如來（佛陀）只是方便地轉法輪（傳播佛法）。』
（註釋）僧亮說：『下面解釋「不轉」有兩層含義：一是以「不轉」來說「轉」，二是就佛陀應化事蹟來說「有轉」。這裡是第一層含義，以「不轉」來說「轉」。』僧宗說：『解釋「不轉」有三重含義：第一是達到極致之處，沒有「轉」；第二是應眾生根機而有「轉」；第三是彰顯極致之處的相狀，如同虛空一般。』
『善男子，譬如因為眼睛、因緣于顏色、因緣于光明……（省略中間內容）……不是那些聲聞（聽聞佛陀教法而修行的弟子）所能了知的。』
【English Translation】 English version: My name is inherently in the realm of the Buddha. Those of other paths (non-Buddhist practitioners) do not recognize even a small portion of this, so they mistakenly consider various actions to be 'self'. It is like a person born blind who cannot see colors, yet speaks of colors, describing them only with what they understand, ultimately unable to truly know the appearance of colors.
Manjushri Bodhisattva said to the Buddha: 'World Honored One...(omitted content)...only then do they distinguish the True Reality (truth that is not false).'
(Notes) Sengliang said: 'The Four Noble Truths (suffering, accumulation, cessation, path) and the Two Truths (conventional truth, ultimate truth) have been widely explained in the past to show the Buddha's manifested deeds, which seems to deviate from the original intention of converging to the truth.' Fayao said: 'Having heard the extensive explanation of the true meaning of the Four Noble Truths above, I admire the Real Truth now spoken. Is it more profound than what was spoken in the Deer Park (the place where the Buddha first turned the wheel of Dharma) in the past?' Sengzong said: 'Triple clear wisdom, thoroughly investigating the principles of things, reaching the ultimate of nature, the actions of the saints have been completed. Venerable Kashyapa borrowed the feelings of the masses at that time, pretending not to understand the cause, in order to eliminate everyone's doubts.' Baoliang said: 'In one chapter of the sutra, the fourth part is used to break attachments and highlight wisdom. If in the conditions, treat all dharmas with an empty mind, then the function of wisdom can be achieved.' Manjushri Bodhisattva's question actually contains three faults: one is that he thinks that the Tathagata (Buddha) will really enter Nirvana (extinction), the second is that the Buddha uses his mind to turn the wheel of Dharma (spread the Dharma), and the third is that the Buddha's teachings have changed.
The Buddha told Manjushri Bodhisattva: 'What do you think now...(omitted content)...permanently abiding and unchanging, not entering Nirvana.'
(Notes) Sengliang said: 'Turning the wheel of Dharma means that the Dharma that is spoken can make the listeners understand, which is 'turning'. Understanding can destroy confusion, which is 'wheel'. If the Buddha really said something, then it would be conditioned Dharma, with birth and death, how could it be called Nirvana? Now the Buddha says nothing, but sentient beings can hear it themselves; the Buddha does not perish, but sentient beings will perish themselves, so it is said that the Buddha does not enter Nirvana.' Sengzong said: 'There are three meanings to the (previous) question, and this explains the first meaning.'
'Good man, if someone thinks "I am the Buddha"...(omitted content)...the Tathagata (Buddha) only expediently turns the wheel of Dharma (spreads the Dharma).'
(Notes) Sengliang said: 'The following explains that there are two meanings to "not turning": one is to use "not turning" to say "turning", and the other is to say "turning" in terms of the Buddha's manifested deeds. This is the first meaning, using "not turning" to say "turning".' Sengzong said: 'There are three meanings to explaining "not turning": the first is that there is no "turning" at the ultimate point; the second is that there is "turning" according to the roots of sentient beings; and the third is to highlight the appearance of the ultimate point, like empty space.'
'Good man, for example, because of the eye, because of the condition of color, because of the condition of light...(omitted content)...not what those Shravakas (disciples who practice by hearing the Buddha's teachings) can know.'
覺所知。
案。僧宗曰。第二明有轉之。義緣有應接之因也。
善男子亦爾非生非出(至)非作非造非有為法。
案。僧宗曰。第三明極地無心於轉。如彼虛空也。
善男子諸佛世尊語有二種(至)為諸菩薩說出世語。
案。僧亮曰。第四明昔小今大。不應言更。若以益物為更者。四十九年已來。未始不益。不應今日方云更也。僧宗曰。此下釋無更義。有九重也。此即第一明教異。謂昔淺而今深也。
善男子是諸大眾復有二種(至)為諸菩薩轉大法輪。
案。僧宗曰。第二明乘異。昔為求小者故說。今為求大者說。
複次善男子復有二人(至)極下根者即一闡提。
案。僧宗曰。第三明根異。昔為中根者說。今為上根者說也。
複次善男子求佛道者(至)為上精進轉大法輪。
案。僧宗曰。第四明精進異。昔為中精進。今為上精進說也。
複次善男子我昔于彼(至)阿耨多羅三藐三菩提。
案。僧宗曰。第五明得道異。昔八萬天人悟須陀洹果。今八十萬億人不退轉三菩提也。
複次善男子波羅捺城(至)稽首請我轉大法輪。
案。僧宗曰。第六明請主異。昔日梵王。今日迦葉。
複次善男子我昔于彼(至)如實
【現代漢語翻譯】 現代漢語譯本 覺所知。
案。僧宗曰。第二明有轉之。義緣有應接之因也。
善男子亦爾非生非出(至)非作非造非有為法。
案。僧宗曰。第三明極地無心於轉。如彼虛空也。
善男子諸佛世尊語有二種(至)為諸菩薩說出世語。
案。僧亮曰。第四明昔小今大。不應言更。若以益物為更者。四十九年已來。未始不益。不應今日方云更也。僧宗曰。此下釋無更義。有九重也。此即第一明教異。謂昔淺而今深也。
善男子是諸大眾復有二種(至)為諸菩薩轉大法輪。
案。僧宗曰。第二明乘異。昔為求小者故說。今為求大者說。
複次善男子復有二人(至)極下根者即一闡提（Icchantika）。
案。僧宗曰。第三明根異。昔為中根者說。今為上根者說也。
複次善男子求佛道者(至)為上精進轉大法輪。
案。僧宗曰。第四明精進異。昔為中精進。今為上精進說也。
複次善男子我昔于彼(至)阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。
案。僧宗曰。第五明得道異。昔八萬天人悟須陀洹果（Srotaapanna）。今八十萬億人不退轉三菩提也。
複次善男子波羅捺城(至)稽首請我轉大法輪。
案。僧宗曰。第六明請主異。昔日梵王（Brahma）。今日迦葉（Kasyapa）。
複次善男子我昔于彼(至)如實
【English Translation】 English version Awareness of what is known.
Commentary: The monk Zong said, 'The second point clarifies the existence of transformation. The meaning lies in the cause of response and connection.'
'Good man, it is thus, neither born nor emerging (to) neither made nor created, nor a conditioned dharma (Dharma).'
Commentary: The monk Zong said, 'The third point clarifies that the ultimate state is without mind in transformation, like the empty space.'
'Good man, the words of all Buddhas, World Honored Ones, are of two kinds (to) speaking transcendental words for all Bodhisattvas.'
Commentary: The monk Liang said, 'The fourth point clarifies that the past was small, and the present is great. It should not be said to be a change. If benefiting beings is considered a change, then for forty-nine years, there has never been a time without benefit. It should not be said that today is the only change.' The monk Zong said, 'The following explains the meaning of no change, with nine layers. This is the first point, clarifying the difference in teachings, meaning the past was shallow, and the present is deep.'
'Good man, these assemblies are also of two kinds (to) turning the great Dharma wheel for all Bodhisattvas.'
Commentary: The monk Zong said, 'The second point clarifies the difference in vehicles. In the past, it was spoken for those seeking the small; now, it is spoken for those seeking the great.'
'Furthermore, good man, there are again two kinds of people (to) those with extremely inferior roots are called Icchantikas (Icchantika - those who have severed their roots of goodness).'
Commentary: The monk Zong said, 'The third point clarifies the difference in roots. In the past, it was spoken for those with middle roots; now, it is spoken for those with superior roots.'
'Furthermore, good man, those who seek the Buddha path (to) turning the great Dharma wheel for superior diligence.'
Commentary: The monk Zong said, 'The fourth point clarifies the difference in diligence. In the past, it was for middle diligence; now, it is spoken for superior diligence.'
'Furthermore, good man, in the past, I (to) Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi - unsurpassed, complete enlightenment).'
Commentary: The monk Zong said, 'The fifth point clarifies the difference in attaining the Way. In the past, eighty thousand devas attained the Srotaapanna (Srotaapanna - stream-enterer) fruit. Now, eight hundred trillion people do not regress from Bodhi.'
'Furthermore, good man, in the city of Varanasi (to) bowing their heads and requesting me to turn the great Dharma wheel.'
Commentary: The monk Zong said, 'The sixth point clarifies the difference in the one making the request. In the past, it was Brahma (Brahma); today, it is Kasyapa (Kasyapa).'
'Furthermore, good man, in the past, I (to) truthfully.'
演說常樂我凈。
案。僧宗曰。第七所明理異。昔說無常。今說常也。
複次善男子我昔于彼(至)四維上下亦復如是。
案。僧宗曰。第八聲之所聞遠近異。昔止梵天。今徹十方廿恒沙世界之也。
複次善男子諸佛世尊(至)皆悉名為轉法輪也。
案。僧宗曰。第九明自出世已來。未曾不轉法輪。今亦何更之有耶。
善男子譬如聖王所有輪寶(至)大涅槃經所行聖行。
案。僧宗曰。嘆法輪也。
迦葉菩薩白佛言世尊(至)則能奉行故名聖行。
案。僧亮曰。上已說戒定慧。通菩薩。得稱聖行。未知究竟實諦。通學地以不。是故問也。聖名諸佛世尊者。夫究竟實諦。得稱聖行。唯佛世尊也。法瑤曰。此下為明聖。不為明行。上來明戒定慧是聖人之所行。非明聖也。聖者正也。如來始當其位。故說佛說聖義也。今但合行說耳。旨不在行也。僧宗曰。上明戒中。已結聖名。今辨三法既竟。復想結聖行。寶亮曰。第五段結果也。
善男子是菩薩摩訶薩(至)是故此地名無所畏。
案。僧亮曰。前三是因。后四是果。慧能斷因果。故總說地德也。亦不畏三惡道者。除惡已漸。故次說之。此三粗故先除也。惡有二種者。此善趣中惡也。不畏受二十五有者
【現代漢語翻譯】 現代漢語譯本 演說常樂我凈（常、樂、我、凈四德）。
案：僧宗說，第七點說明的道理不同。過去說無常，現在說常。
複次，善男子，我過去在彼（至）四維上下也是如此。
案：僧宗說，第八點說明聲音所能聽到的遠近不同。過去只到梵天，現在通徹十方二十恒河沙世界。
複次，善男子，諸佛世尊（至）都稱為轉法輪。
案：僧宗說，第九點說明自從佛出世以來，未曾不轉法輪，現在又有什麼可以增加的呢？
善男子，譬如聖王所有的輪寶（至）《大涅槃經》所行的聖行。
案：僧宗說，這是讚歎法輪。
迦葉菩薩對佛說：世尊（至）就能奉行，所以稱為聖行。
案：僧亮說，上面已經說了戒、定、慧，通於菩薩，可以稱為聖行。但不知道是否究竟實諦，通於學地。所以提問。聖，指的是諸佛世尊。只有究竟實諦，才能稱為聖行，唯有佛世尊才能達到。法瑤說，下面是爲了說明聖，不是爲了說明行。上面說明戒、定、慧是聖人所行，不是說明聖。聖是正的意思。如來開始當其位，所以說佛說聖的意義。現在只是合起來說行，旨意不在行。僧宗說，上面說明戒的時候，已經總結了聖名。現在辨別三種法已經完畢，又想總結聖行。寶亮說，第五段是結果。
善男子，這位菩薩摩訶薩（至）因此此地名為無所畏。
案：僧亮說，前面三個是因，後面四個是果。慧能斷因果，所以總說地的功德。也不畏懼三惡道，去除惡已經逐漸，所以接著說。這三種惡比較粗顯，所以先去除。惡有兩種，這是善趣中的惡。不畏懼受二十五有。
【English Translation】 English version Speaking of permanence, bliss, self, and purity (the four virtues of permanence, bliss, self, and purity).
Commentary: Monk Zong said, the seventh point explains a different principle. In the past, it spoke of impermanence; now, it speaks of permanence.
Furthermore, good man, in the past, I was there (to) in the four directions, above and below, it was also like this.
Commentary: Monk Zong said, the eighth point explains that the distance to which the sound can be heard is different. In the past, it only reached the Brahma heavens; now, it penetrates the ten directions and twenty Ganges-sand worlds.
Furthermore, good man, all Buddhas, World Honored Ones (to) are all called turning the Dharma wheel.
Commentary: Monk Zong said, the ninth point explains that since the Buddha appeared in the world, he has never ceased turning the Dharma wheel. What more can be added now?
Good man, it is like the wheel treasure possessed by a holy king (to) the holy conduct practiced in the Mahaparinirvana Sutra.
Commentary: Monk Zong said, this is praising the Dharma wheel.
Kasyapa Bodhisattva said to the Buddha, 'World Honored One (to) then one can uphold and practice it, therefore it is called holy conduct.'
Commentary: Monk Liang said, the above has already spoken of precepts, concentration, and wisdom, which are common to Bodhisattvas and can be called holy conduct. But it is not known whether it is the ultimate truth, common to the stage of learning. Therefore, the question is asked. 'Holy' refers to all Buddhas, World Honored Ones. Only the ultimate truth can be called holy conduct, and only the Buddha, World Honored One, can attain it. Fa Yao said, the following is to explain 'holy,' not to explain 'conduct.' The above explains that precepts, concentration, and wisdom are what the holy ones practice, not explaining 'holy.' 'Holy' means 'correct.' The Tathagata begins to assume his position, so he speaks of the meaning of the Buddha speaking of 'holy.' Now, it is just combined to speak of conduct; the intention is not on conduct. Monk Zong said, when explaining precepts above, the name 'holy' has already been concluded. Now that the three dharmas have been distinguished, one wants to conclude 'holy conduct' again. Bao Liang said, the fifth section is the result.
Good man, this Bodhisattva Mahasattva (to) therefore this place is called fearless.
Commentary: Monk Liang said, the first three are causes, and the last four are results. Wisdom can cut off causes and results, so the virtues of the ground are spoken of in general. Also, not fearing the three evil paths, removing evil is gradual, so it is spoken of next. These three evils are relatively coarse, so they are removed first. There are two kinds of evil; this is evil in the good realms. Not fearing receiving the twenty-five existences.
。無如上惡。能斷二十五有也。法瑤曰。得上戒定慧行。則入此初住地也。離五怖畏。故曰無畏地也。畏貪恚病死等者。即不死不活畏也。闡提等者。離惡名畏也。不畏三惡道。無惡道畏也。不畏沙門。乃至波旬。無大眾畏也。前不動地。是入初地之始也。堪忍地。是初地之中。此無畏地。是初地之終。亦可七住。七住三界結盡。始無三畏之畏也。僧宗曰。無畏地者。七地也。前結戒果云。初不動地。次結定果云。第三堪忍地。今結慧果。指第七地也。所以爾者。示行有淺深。結果亦異。言無畏為七地。依常釋七地。為遠行地。今乃云。無畏者。謂不畏三界果報。故偏稱也。寶亮曰。無畏果者。亦同是初地。明慧是解性。不存緣而照。既具有無分別之知。故結之以無畏也。第一無不活畏。以菩薩達萬法相空。不假資生。豈畏不活。以不畏故。則不生三毒。故無不活畏也。第二無三惡道畏也。第三無惡名畏。第四無大眾威德畏。第五無生死畏。大士不畏受二十五有生死。
善男子菩薩摩訶薩(至)所有功德而當可說。
案。僧亮曰。智慧除結。非定不成。是以因定說智也。若欲吹壞須彌山王。乃至碎身之苦者。地有二果。一滅惡。二神通。兩說其名也。所以然者。上說斷有。或者便謂。不得入有為化。更出
【現代漢語翻譯】 現代漢語譯本：沒有像以上所說的惡事，能夠斷除二十五有（指欲界、色界、無色界眾生所存在的二十五種境界）。法瑤說：『得到上等的戒、定、慧修行，就能進入這初住地（菩薩十地中的第一地，歡喜地）。』因為遠離五種怖畏，所以稱為無畏地。所畏懼的貪、嗔、疾病、死亡等，就是不死不活的畏懼。闡提等，是遠離惡名所產生的畏懼。不畏懼三惡道，就沒有惡道之畏。不畏懼沙門（出家修道者），乃至波旬（魔王），就沒有大眾之畏。前面的不動地，是進入初地的開始；堪忍地，是初地之中；這無畏地，是初地的終結。也可以說是七住（菩薩修行階位之一，指不退轉位）。七住時三界煩惱斷盡，才開始沒有對三畏的畏懼。僧宗說：『無畏地，是第七地（菩薩十地中的第七地，遠行地）。』前面總結戒的果報時說，是初不動地；接著總結定的果報時說，是第三堪忍地；現在總結慧的果報，指的是第七地。之所以這樣說，是爲了顯示修行的有淺有深，結果也不同。說無畏是第七地，是依照通常的解釋，第七地是遠行地。現在卻說，無畏，是指不畏懼三界果報，所以特別這樣稱呼。寶亮說：『無畏果，也同樣是初地。』明慧是解脫的本性，不執著外緣而照見。既然具有無分別的智慧，所以用無畏來總結。第一是無不活畏，因為菩薩通達萬法皆空的真相，不依賴外在的資生，怎麼會畏懼不能生存？因為不畏懼，所以不生起貪嗔癡三毒，所以沒有不活畏。第二是無三惡道畏。第三是無惡名畏。第四是無大眾威德畏。第五是無生死畏。大士不畏懼承受二十五有的生死。
善男子，菩薩摩訶薩（省略中間內容）所有功德而應當可以說。
僧亮說：『智慧去除煩惱，沒有定力是不能成就的。』因此，因為定而說智。如果想要吹壞須彌山王，乃至粉身碎骨的痛苦，地有二種果報：一是滅惡，二是神通。兩種說法都是指它的名稱。之所以這樣，是因為上面說了斷除有，或許就認為，不能進入有為法來教化，所以進一步說明。
【English Translation】 English version: There is no evil like the above that can cut off the twenty-five existences (referring to the twenty-five realms in which beings exist in the desire realm, form realm, and formless realm). Fa Yao said, 'Attaining superior precepts, concentration, and wisdom practices allows one to enter this first dwelling ground (the first of the ten Bhumis of a Bodhisattva, the Joyful Ground).' Because it is free from the five fears, it is called the Fearless Ground. The fears of greed, anger, illness, death, etc., are the fears of neither dying nor living. Chandala (outcast) and others are the fears arising from being free from evil names. Not fearing the three evil paths means there is no fear of evil paths. Not fearing Shramanas (ascetics), even Mara (the demon king), means there is no fear of the assembly. The preceding Immovable Ground is the beginning of entering the first ground; the Tolerant Ground is in the middle of the first ground; this Fearless Ground is the end of the first ground. It can also be said to be the seventh dwelling (one of the stages of Bodhisattva practice, referring to the stage of non-retrogression). At the seventh dwelling, the bonds of the three realms are exhausted, and only then is there no fear of the three fears. Sengzong said, 'The Fearless Ground is the seventh ground (the seventh of the ten Bhumis of a Bodhisattva, the Far-Going Ground).' Earlier, when summarizing the fruit of precepts, it was said to be the first Immovable Ground; then, when summarizing the fruit of concentration, it was said to be the third Tolerant Ground; now, when summarizing the fruit of wisdom, it refers to the seventh ground. The reason for saying this is to show that practice has shallow and deep aspects, and the results are also different. Saying that the Fearless Ground is the seventh ground is based on the usual explanation that the seventh ground is the Far-Going Ground. But now it is said that fearlessness means not fearing the karmic retributions of the three realms, so it is specifically called that. Bao Liang said, 'The fruit of fearlessness is also the same as the first ground.' Clear wisdom is the nature of liberation, illuminating without clinging to external conditions. Since it possesses non-discriminating knowledge, it is summarized with fearlessness. First, there is no fear of not living, because the Bodhisattva understands the truth that all dharmas are empty, and does not rely on external sustenance, so how could they fear not being able to survive? Because they are not afraid, they do not generate the three poisons of greed, anger, and delusion, so there is no fear of not living. Second, there is no fear of the three evil paths. Third, there is no fear of evil names. Fourth, there is no fear of the majesty and virtue of the assembly. Fifth, there is no fear of birth and death. The great being does not fear undergoing the birth and death of the twenty-five existences.
Good man, the Bodhisattva-Mahasattva (omitting the middle content) all merits that should be spoken of.
Seng Liang said, 'Wisdom can remove afflictions, but it cannot be accomplished without concentration.' Therefore, wisdom is spoken of because of concentration. If one wants to blow up Mount Sumeru, even to the suffering of crushing one's body to pieces, the ground has two fruits: one is the destruction of evil, and the other is supernatural powers. Both statements refer to its name. The reason for this is that the above said to cut off existence, and perhaps it would be thought that one cannot enter conditioned dharmas to teach, so it is further explained.
自在之事。以表地名。釋其疑也。僧宗曰。此言漸進。向八地也。向七地已。不畏惡道果報。而未免二十五有者。就七地。自有餘報身者。今八地以上。一向法身。故言二十五有也。三昧非慧。因定生慧。共相資成也。所以知八地者。言具二十五三昧。能為種種神通。尋神通之用。非近行所為也。寶亮曰。第六段也。若通作結果段者。猶屬前文。第五段直結果。在初地既發。初住得無漏正解。後方進修萬行。得二十五三昧。斷二十五有。結得八地以上自在果。若就此義而分。則成第六也。此二十五三昧。就勝處受名。一一皆攝於眾。故名三昧中之王也。
大般涅槃經集解卷第三十四 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十五
釋從佛出十二部經從十二部經出修多羅從修多羅出方等經從方等經出波若從波若出涅槃義出菩薩在雪山為半偈捨身緣起
聖行品之第九
爾時眾中有一菩薩(至)阿耨多羅三藐三菩提。
案。僧亮曰。此經明覆說經功德。勸人行經。經即法也。行法雖由人。然滅惡由法也。譬藥能治病。雖由人能服。然去病之力在藥也。是以法華經云。若罵佛者。是人罪輕。毀經法者。罪則重也。寶亮曰。此下第四段嘆經流
【現代漢語翻譯】 現代漢語譯本：關於自在之事，這是爲了表明地名，解釋人們的疑惑。僧宗說，這段話說明了漸進的過程，指向八地菩薩的境界。對於那些已經達到七地菩薩境界，不畏懼惡道果報，但尚未脫離二十五有（指欲界、色界、無色界眾生所處的二十五種生存環境）的修行者來說，這是因為他們停留在七地，還有殘餘的果報之身。現在，八地菩薩以上，完全是法身，所以說脫離了二十五有。三昧（Samadhi，禪定）並非智慧本身，而是通過禪定產生智慧，兩者互相資助成就。之所以知道是八地菩薩，是因為經文中說具備二十五種三昧，能夠展現種種神通。探究神通的運用，不是初行者所能做到的。寶亮說，這是第六段。如果將此段理解為結果段，仍然屬於前面的內容。第五段直接說明結果，在初地菩薩發起菩提心之後，初住位獲得無漏的正解，然後才進一步修行萬行，獲得二十五種三昧，斷除二十五有，最終證得八地以上自在的果位。如果按照這個意義來劃分，就成了第六段。這二十五種三昧，就殊勝之處而得名，每一種都包含了很多內容，所以被稱為三昧中的王者。 《大般涅槃經集解》卷第三十四 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第三十五
解釋從佛陀口中說出的十二部經，從十二部經中產生修多羅（Sutra，經），從修多羅中產生方等經（Vaipulya Sutra，廣經），從方等經中產生般若（Prajna，智慧），從般若中產生涅槃（Nirvana，寂滅）的意義，以及菩薩在雪山爲了半偈而捨身的故事緣起。
聖行品第九
當時，大眾中有一位菩薩（直到）阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
案，僧亮說，這部經說明了再次宣說經的功德，勸人奉行經。經就是法。奉行法雖然由人來做，但是滅除罪惡是由法來完成的。比如藥物能夠治療疾病，雖然由人來服用，但是去除疾病的力量在於藥物。因此，《法華經》說，如果謾罵佛陀，這個人的罪過較輕；如果譭謗經法，罪過就重了。寶亮說，下面第四段讚歎經的流傳。
【English Translation】 English version: Regarding the matter of self-mastery, this is to indicate the name of a place and to resolve people's doubts. The monk Zong said that this passage explains the gradual progress, pointing towards the eighth Bhumi (stage of a Bodhisattva). For those practitioners who have reached the seventh Bhumi, who are not afraid of the retribution of evil paths, but have not yet escaped the twenty-five forms of existence (referring to the twenty-five environments in which beings in the desire realm, form realm, and formless realm reside), this is because they remain in the seventh Bhumi and still have residual karmic bodies. Now, Bodhisattvas of the eighth Bhumi and above are entirely Dharmakaya (Dharma Body), so it is said that they have escaped the twenty-five forms of existence. Samadhi (禪定, meditative absorption) is not wisdom itself, but wisdom arises through Samadhi, and the two mutually support and accomplish each other. The reason for knowing it is the eighth Bhumi is because the scripture says that it possesses twenty-five Samadhis and can manifest various supernatural powers. Exploring the use of supernatural powers is not something that beginners can do. Bao Liang said that this is the sixth section. If this section is understood as a result section, it still belongs to the previous content. The fifth section directly states the result: after a Bodhisattva on the first Bhumi generates Bodhicitta (菩提心, the mind of enlightenment), the first Abode (初住) obtains undefiled right understanding, and then further cultivates myriad practices, obtains twenty-five Samadhis, eliminates the twenty-five forms of existence, and ultimately attains the fruit of self-mastery above the eighth Bhumi. If divided according to this meaning, it becomes the sixth section. These twenty-five Samadhis are named after their superior aspects, and each one contains a great deal, so they are called the king of Samadhis. Collected Explanations of the Mahaparinirvana Sutra, Volume 34 Taisho Tripitaka Volume 37, No. 1763 Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 35
Explanation of the twelve divisions of scriptures spoken from the Buddha's mouth, from the twelve divisions of scriptures arise Sutras (修多羅), from the Sutras arise Vaipulya Sutras (方等經, expansive scriptures), from the Vaipulya Sutras arises Prajna (般若, wisdom), from Prajna arises the meaning of Nirvana (涅槃, liberation), and the story of the Bodhisattva sacrificing his body in the snowy mountains for half a verse.
Chapter 9 on Holy Conduct
At that time, among the assembly was a Bodhisattva (until) Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment).
According to Sengliang, this sutra explains the merit of expounding the sutra again, encouraging people to practice the sutra. The sutra is the Dharma. Although practicing the Dharma is done by people, eliminating evil is accomplished by the Dharma. For example, medicine can cure diseases, although it is taken by people, the power to remove the disease lies in the medicine. Therefore, the Lotus Sutra says that if one curses the Buddha, that person's sin is light; if one slanders the sutra, the sin is heavy. Bao Liang said that the fourth section below praises the transmission of the sutra.
通也。有四翻。第一無垢藏王嘆。第二佛自嘆。第三迦葉嘆。第四佛引證。成迦葉所嘆也。此即第一無垢王嘆。
時佛贊言善哉善哉(至)無量無邊不可稱計。
案。僧亮曰。佛教從小起。牛譬佛也。乳譬三藏。酪譬三乘雜說也。生蘇譬方等。熟蘇譬說空般若。醍醐譬涅槃經法也。法難見者。空有也。以般若說空。涅槃說有也。佛難見涅槃。為勝尊重讚歎也。僧宗曰。聖行所以而成功。由經力。生人圓解也。如從牛出乳者。佛說小乘四諦法輪。此是成佛十二年中說也。從乳出酪者。謂十二年後。說三乘通教。大品經是也。酪出生蘇者。如思益維摩。抑挫二乘。稱揚菩薩也。從生蘇出熟蘇者。說法花破無三因果也。今此經明佛性常住。窮理盡性。如醍醐也。又出十二部者。小乘十二部也。從十二部出修多羅者。空教修多羅也。但言修多羅者。攝十二部故。但言本耳。出方等理正不耶。二乘等學般若。故以通教。為方等也。出般若者。一乘實慧般若也。從般若出大涅槃者。即今教也。又一解云。此經文小誤。般若應為第三。方等應在第四也。寶亮曰。佛如牛也。五味譬五時教也。佛初出世。十二年中。小乘三藏。別相說法輪。置出世之教。始當十二部之名也。從十二年後。通教門中。辨空有。明真俗二諦。理
【現代漢語翻譯】 現代漢語譯本：通也。有四種解釋。第一種是無垢藏王（Wugou Zangwang，意為無垢寶藏之王）的讚歎。第二種是佛陀（Fo，意為覺悟者）自己的讚歎。第三種是迦葉（Jiaye，佛陀十大弟子之一）的讚歎。第四種是佛陀引用證據，成就迦葉所讚歎的內容。這裡是第一種，無垢藏王的讚歎。
當時，佛陀讚歎說：『善哉善哉（省略中間內容）無量無邊不可稱計。』
根據僧亮（Sengliang，人名）的說法，佛教從小處開始發展。牛比喻佛陀。乳比喻三藏（Sanzang，佛教經典的總稱）。酪比喻三乘（Sancheng，聲聞乘、緣覺乘、菩薩乘）的雜說。生蘇比喻方等（Fangdeng，大乘經典）。熟蘇比喻說空的般若（Bore，智慧）。醍醐比喻涅槃經（Niepan Jing，描述涅槃狀態的經典）的教法。佛法難以見到，指的是空和有。用般若來說空，用涅槃來說有。佛陀難以見到涅槃，因此用殊勝的尊重來讚歎。
僧宗（Sengzong，人名）說，聖人的行為之所以能夠成功，是因為經典的力量，使人們獲得圓滿的理解。就像從牛中產出乳一樣，佛陀宣說小乘（Xiaosheng，小乘佛教）的四諦法輪（Sidi Falun，四聖諦的教義），這是成佛十二年中宣說的內容。從乳中產出酪，指的是十二年後，宣說三乘通教（San cheng tong jiao，三乘共通的教義），例如《大品經》（Dapin Jing）就是。酪出生蘇，例如《思益經》（Siyi Jing）、《維摩經》（Weimo Jing），抑制二乘（Ercheng，聲聞乘和緣覺乘），稱揚菩薩（Pusa，覺悟的眾生）。從生蘇出熟蘇，指的是《法華經》（Fahua Jing）破除無三因果（Wu san yinguo，沒有三乘的因果）。現在這部經闡明佛性（Foxing，佛的本性）常住，窮盡真理，徹底瞭解本性，就像醍醐一樣。又說產生十二部（Shier bu，佛教經典的十二種分類），小乘的十二部。從十二部產生修多羅（Xiuduo luo，經），指的是空教的修多羅。只說修多羅，是因為它涵蓋了十二部。只說根本。產生方等，道理正確嗎？二乘等學習般若，所以用通教作為方等。產生般若，指的是一乘（Yicheng，唯一佛乘）的真實智慧般若。從般若產生大涅槃，就是現在的教法。還有一種解釋說，這部經的文字有小錯誤，般若應該放在第三位，方等應該放在第四位。
寶亮（Baoliang，人名）說，佛陀像牛。五味比喻五時教（Wushi jiao，佛陀教法的五個時期）。佛陀最初出世，在十二年中，小乘的三藏，分別相說法輪，確立出世的教法，開始有了十二部的名稱。從十二年後，在通教門中，辨別空和有，闡明真俗二諦（Zhensu erdi，真諦和俗諦），道理。
【English Translation】 English version: Explanation. There are four interpretations. The first is the praise of Wugou Zangwang (Immaculate Treasury King). The second is the Buddha's (Awakened One) own praise. The third is the praise of Jiaye (Kasyapa, one of the Buddha's ten great disciples). The fourth is the Buddha citing evidence to fulfill Jiaye's praise. This is the first, Wugou Zangwang's praise.
At that time, the Buddha praised, 'Excellent, excellent (omitting the middle content) immeasurable and boundless, beyond calculation.'
According to Sengliang (a person's name), Buddhism started from small beginnings. The cow is a metaphor for the Buddha. Milk is a metaphor for the Sanzang (Tripitaka, the general term for Buddhist scriptures). Curd is a metaphor for the mixed teachings of the Sancheng (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Raw butter is a metaphor for Fangdeng (Vaipulya Sutras, Mahayana scriptures). Cooked butter is a metaphor for the Prajna (Wisdom) that speaks of emptiness. Ghee is a metaphor for the teachings of the Nirvana Sutra (scriptures describing the state of Nirvana). The Dharma is difficult to see, referring to emptiness and existence. Prajna is used to speak of emptiness, and Nirvana is used to speak of existence. The Buddha is difficult to see in Nirvana, therefore it is praised with supreme respect.
Sengzong (a person's name) said that the reason why the actions of sages can succeed is because of the power of the scriptures, which enables people to obtain complete understanding. Just as milk is produced from a cow, the Buddha preached the Four Noble Truths (Sidi Falun) of the Hinayana (Small Vehicle), which was preached in the twelve years after enlightenment. Curd is produced from milk, referring to the preaching of the common teachings of the Three Vehicles (San cheng tong jiao) after twelve years, such as the Dapin Jing (Large Perfection of Wisdom Sutra). Raw butter is produced from curd, such as the Siyi Jing (Thinking of the Incredible Sutra) and the Weimo Jing (Vimalakirti Sutra), which suppress the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) and praise the Bodhisattvas (Enlightened Beings). Cooked butter is produced from raw butter, referring to the Fahua Jing (Lotus Sutra) breaking the absence of the three causes and effects (Wu san yinguo). This sutra now clarifies that Buddha-nature (Foxing) is permanent, exhausting the truth and thoroughly understanding the nature, like ghee. It is also said that the twelve divisions (Shier bu) are produced, the twelve divisions of the Hinayana. Sutras (Xiuduo luo) are produced from the twelve divisions, referring to the Sutras of the emptiness teachings. Only Sutras are mentioned because they encompass the twelve divisions. Only the root is mentioned. Is the Fangdeng produced with correct reasoning? The Two Vehicles learn Prajna equally, so the common teachings are used as Fangdeng. Prajna is produced, referring to the true wisdom Prajna of the One Vehicle (Yicheng). The Great Nirvana is produced from Prajna, which is the current teaching. There is also an interpretation that there is a small error in the text of this sutra, Prajna should be placed in the third position, and Fangdeng should be placed in the fourth position.
Baoliang (a person's name) said that the Buddha is like a cow. The five flavors are a metaphor for the five periods of teaching (Wushi jiao). When the Buddha first appeared in the world, in the twelve years, the Hinayana Tripitaka, separately preached the Dharma wheel, established the teachings of emergence from the world, and began to have the name of the twelve divisions. From twelve years later, in the common teaching, distinguish emptiness and existence, clarify the two truths (Zhensu erdi), the true truth and the conventional truth, the principle.
既深廣。如從乳出酪。二諦是空解之主。亦是萬解之本。所以當修多羅名也。但自通教之前。直明因果。義不辨二諦。忘相故不與本之稱。從修多羅出方等經者。自通教說后。述維摩思益。進聲聞行。令舍執得解。故以方等經。譬如從酪出生蘇也。從方等出般若波羅蜜者。般若言智慧。從說維摩。后明法花。辨一因一果。智慧開明。以譬般若。喻之熟蘇也。既說法花經竟。涅槃教與明理具足。猶若醍醐也。
迦葉菩薩白佛言世尊(至)恭敬供養尊重讚歎。
案。僧宗曰。迦葉是請法之主。自說修行之相。法瑤曰。上來雖明聖行。未盡其美。此章廣明慕法情重。舍其身命。不以為難。以此舍心修習聖行往不備。以此苦行。何往而退。聖行之難莫過於此。故以斯行。結聖行之終矣。
爾時佛贊迦葉菩薩(至)諸行無常是生滅法。
案。智宗曰。先說無常也。以二理必對必應圓說。故謂半如意珠也。
說是半偈已便住其前(至)生滅滅已寂滅為樂。
智秀曰。說常也。寂滅無苦。以無苦故。名之為樂。無更別樂。故云寂滅。
爾時羅剎說是偈已(至)大般涅槃修于聖行。
案。僧宗曰。上已贊其所行為難。今引昔事。以證護法之不虛。求法之至也。
大般涅槃經集
【現代漢語翻譯】 現代漢語譯本：既深且廣，好比從牛奶中提煉出奶酪。二諦（satya-dvaya，真諦和俗諦）是空性理解的關鍵，也是一切理解的根本。因此，它被稱為修多羅（sutra，經）。但在通教（通於聲聞、緣覺、菩薩三乘的教法）之前，只是直接闡明因果，沒有詳細辨析二諦的含義。因為忽略了現象的虛幻性，所以不能稱為根本。從修多羅產生方等經（Vaipulya Sutra，廣大的經典），是因為在通教之後，講述了維摩詰（Vimalakirti）和思益梵天（Sumati）的故事，引導聲聞乘的修行者，讓他們捨棄執著，獲得解脫。所以用方等經比喻從奶酪中提煉出生酥。從方等經產生般若波羅蜜（Prajnaparamita，智慧到彼岸），般若指的是智慧。在講述維摩詰之後，闡明法華經（Lotus Sutra），辨析唯一的因和唯一的果，智慧得以開明。用般若比喻熟酥。說法華經結束后，涅槃經（Nirvana Sutra）的教義完備，真理圓滿，就像醍醐一樣。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……恭敬供養，尊重讚歎。』
僧宗的註解說：迦葉是請法的主角，親自講述修行的狀態。法瑤說：前面雖然闡明了聖行，但還沒有完全展現它的美好。這一章廣泛地闡明了對佛法的渴慕之情，即使捨棄身命，也不覺得困難。用這種捨棄之心修習聖行，沒有什麼不能成就的。用這種苦行，又有什麼會退轉的呢？聖行的艱難沒有超過這個的了。所以用這種行為，作為聖行的總結。
這時，佛讚歎迦葉菩薩說：『……諸行無常，是生滅法。』
智宗的註解說：先說無常，因為二諦的道理必然是相對且相應的，要圓滿地闡述，所以說是半個如意珠。
說完這半句偈語后，羅剎（Rakshasa，惡鬼）就站在佛前……生滅滅已，寂滅為樂。
智秀說：這是說常。寂滅沒有痛苦，因為沒有痛苦，所以稱之為樂。沒有其他的快樂，所以說是寂滅。
這時，羅剎說完這句偈語后……爲了大般涅槃（Mahaparinirvana，大滅度）而修習聖行。
僧宗的註解說：前面已經讚歎了他所做的事情非常困難，現在引用過去的事情，來證明護持佛法不是虛假的，求法的決心是真誠的。
《大般涅槃經》合集
【English Translation】 English version: It is both deep and broad, like clarified butter extracted from milk. The two truths (satya-dvaya, the truth of reality and the truth of convention) are the key to understanding emptiness and the foundation of all understanding. Therefore, it is called Sutra. However, before the Common Teaching (teachings common to the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva), it only directly explains cause and effect, without detailed analysis of the meaning of the two truths. Because it neglects the illusory nature of phenomena, it cannot be called the root. The emergence of the Vaipulya Sutra (extensive scriptures) from the Sutra is because, after the Common Teaching, it tells the stories of Vimalakirti and Sumati, guiding the practitioners of the Sravaka vehicle to abandon attachments and attain liberation. Therefore, the Vaipulya Sutra is likened to raw butter extracted from milk. The emergence of Prajnaparamita (perfection of wisdom) from the Vaipulya Sutra, Prajna refers to wisdom. After telling the story of Vimalakirti, it elucidates the Lotus Sutra, distinguishing the one cause and the one effect, and wisdom is enlightened. Prajna is likened to cooked butter. After the Lotus Sutra is finished, the teachings of the Nirvana Sutra are complete and the truth is perfect, like ghee.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One... respectfully make offerings, respect, praise and extol.'
Sengzong's annotation says: Kasyapa is the protagonist who requests the Dharma, personally describing the state of practice. Fa Yao said: Although the holy conduct has been explained above, its beauty has not been fully revealed. This chapter extensively elucidates the longing for the Dharma, and even sacrificing one's life is not considered difficult. Practicing holy conduct with this spirit of renunciation, there is nothing that cannot be accomplished. With this ascetic practice, what can regress? The difficulty of holy conduct does not exceed this. Therefore, this behavior is used as the conclusion of holy conduct.
At this time, the Buddha praised Kasyapa Bodhisattva, saying: '...All conditioned things are impermanent, they are subject to arising and passing away.'
Zhi Zong's annotation says: First, impermanence is mentioned, because the principles of the two truths must be relative and corresponding, and must be fully explained, so it is said to be half a wish-fulfilling jewel.
After reciting this half verse, the Rakshasa (demon) stood before the Buddha... With the cessation of arising and passing away, Nirvana is bliss.
Zhi Xiu said: This is speaking of permanence. Nirvana has no suffering, and because there is no suffering, it is called bliss. There is no other bliss, so it is called Nirvana.
At this time, after the Rakshasa recited this verse... to cultivate holy conduct for the sake of Mahaparinirvana (Great Nirvana).'
Sengzong's annotation says: It has already been praised above that what he has done is very difficult, and now past events are cited to prove that upholding the Dharma is not false, and the determination to seek the Dharma is sincere.
Collected Volume of the Mahaparinirvana Sutra
解卷第三十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十六(梵行品第二十)
釋七善法為梵行謂知法知義等 釋十二部經 廣辨四無量心 辨愛行人多集喜舍見行人多修慈悲 廣釋四無量定數 廣釋怨親中人有九品義
梵行品第二十
案。僧亮曰。以四等為體也。本是梵天道。仍本名也。亦云。梵是凈義。聖行是自凈。四等是凈他。自凈凈他。故得梵名也。得具梵行者。先以七善自正。后能四等正人。稱七善者。能具前四以治內。具后三以治外。皆自正義也。寶亮曰。大判此品。有四段。第一舉七善為自行之體也。第二從四無量心以下竟六念。正談外化。第三在體既顯。便讚歎流通也。第四阇世證此經。能滅大惡。亦證慈悲有實益也。智秀曰。此品有五段。第一明梵行因。即七善也。第二明梵行體。即四無量也。第三明梵行果。第四嘆經。第五以阇世為證也。
善男子云何菩薩摩訶薩(至)六者知眾七者知尊卑。
案。僧亮曰。七善未即為梵行也。就七善中。前五自行。后二外化。能具七善。故能具四無量。成外化也。
善男子云何菩薩摩訶薩(至)如是一切名修多羅。
案。僧亮曰。修多羅者。含五義。如經敘
【現代漢語翻譯】 現代漢語譯本
解卷第三十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十六(梵行品第二十)
釋七善法為梵行，謂知法、知義等；釋十二部經；廣辨四無量心；辨愛行人多集喜舍，見行人多修慈悲；廣釋四無量定數；廣釋怨親中人有九品義。
梵行品第二十
案。僧亮曰：『以四等為體也。本是梵天道，仍本名也。亦云：梵是凈義，聖行是自凈，四等是凈他。自凈凈他，故得梵名也。得具梵行者，先以七善自正，后能四等正人。』稱七善者，能具前四以治內，具后三以治外，皆自正義也。寶亮曰：『大判此品，有四段。第一舉七善為自行之體也。第二從四無量心以下竟六念，正談外化。第三在體既顯，便讚歎流通也。第四阇世(Ajatashatru)證此經，能滅大惡，亦證慈悲有實益也。』智秀曰：『此品有五段。第一明梵行因，即七善也。第二明梵行體，即四無量也。第三明梵行果。第四嘆經。第五以阇世(Ajatashatru)為證也。』
『善男子，云何菩薩摩訶薩(Bodhisattva-Mahāsattva)……六者知眾，七者知尊卑。』
案。僧亮曰：『七善未即為梵行也。就七善中，前五自行，后二外化。能具七善，故能具四無量，成外化也。』
『善男子，云何菩薩摩訶薩(Bodhisattva-Mahāsattva)……如是一切名修多羅(Sutra)。』
案。僧亮曰：『修多羅(Sutra)者，含五義，如經敘』
【English Translation】 English version
Chapter 35 Tripitaka No. 1763, Volume 37, Mahāparinirvāṇa Sūtra Collected Commentaries
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 36 (Chapter 20, On Brahma-conduct)
Explaining the seven good dharmas as Brahma-conduct, namely knowing the Dharma, knowing the meaning, etc.; explaining the twelve divisions of scriptures; extensively discussing the four immeasurable minds; distinguishing that those who practice love tend to accumulate joy and equanimity, while those who practice insight tend to cultivate loving-kindness and compassion; extensively explaining the numerical aspects of the four immeasurable concentrations; extensively explaining the nine grades of meaning for enemies, relatives, and neutral persons.
Chapter 20, On Brahma-conduct
Note: Monk Liang said, 'It takes the four immeasurables as its essence. Originally, it was the path of Brahma, hence the original name. It is also said that 'Brahma' means purity, 'holy conduct' means self-purification, and the 'four immeasurables' mean purifying others. Self-purification and purifying others, therefore, it obtains the name Brahma. Those who attain complete Brahma-conduct first rectify themselves with the seven good dharmas, and then can rectify others with the four immeasurables.' The so-called seven good dharmas are those who can possess the first four to govern internally, and possess the latter three to govern externally, all of which are self-rectification. Bao Liang said, 'Broadly speaking, this chapter has four sections. The first raises the seven good dharmas as the essence of self-practice. The second, from the four immeasurable minds down to the six recollections, directly discusses external transformation. The third, once the essence is revealed, then praises and circulates it. The fourth, Ajatashatru testifies to this sutra, that it can extinguish great evils, and also testifies that loving-kindness and compassion have real benefits.' Zhi Xiu said, 'This chapter has five sections. The first explains the cause of Brahma-conduct, which is the seven good dharmas. The second explains the essence of Brahma-conduct, which is the four immeasurables. The third explains the fruit of Brahma-conduct. The fourth praises the sutra. The fifth uses Ajatashatru as proof.'
'Good man, what is the Bodhisattva-Mahāsattva... sixth is knowing the assembly, seventh is knowing the honorable and the humble.'
Note: Monk Liang said, 'The seven good dharmas are not immediately Brahma-conduct. Among the seven good dharmas, the first five are self-practice, and the latter two are external transformation. Being able to possess the seven good dharmas, therefore, one can possess the four immeasurables, accomplishing external transformation.'
'Good man, what is the Bodhisattva-Mahāsattva... all of these are called Sutras.'
Note: Monk Liang said, 'Sutra contains five meanings, as described in the scripture.'
也。僧宗曰。知法。謂十二部經者。從如是我聞。訖歡喜奉行也。寶亮曰。謂知十二部經也。然此言即是法辯。能識法區分。名相體別。善達其旨。非法辨如何。是以今據之。以取池也。十二部經所明。理無不通。四諦十二緣等法。無一經而不明此理者。所以冠通諸部也。今明其部別者。遂所辨事義。以標其異耳。然十二部名。皆外國音。修多羅者。此稱法本。亦言經本。能生觀境之智。故稱法本。若從如是我聞。下訖歡喜奉行。總于文理。通為十一部作本。正以此義。名修多羅。
何等名為祇夜經(至)更不受諸有是名祇夜經。
案。僧亮曰。此言重頌偈也。長行已明。更重頌令顯取此義。故表殊于餘部。
何等名為受記經(至)號曰彌勒是名受記經。
案。寶亮曰。天竺雲和伽羅那也。昔未說四諦以前受記。但記云。十善生天。五戒生人。從通教后。明受記其當來成佛國土名號。謂之受記經。亦以取此受記義為別也。
何等名為伽陀經(至)是諸佛教是名伽陀經。
案。僧宗曰。除修多羅及諸戒律者。謂除重頌修多羅及重頌戒律也。寶亮曰。此除十一部云直說偈。謂不頌長行。亦以頌他為異也。
何等名為優陀那經(至)無問自說是名優陀那。
案。僧亮曰。
【現代漢語翻譯】 現代漢語譯本 也。僧宗說：『知法』，是指十二部經，從『如是我聞』開始，到『歡喜奉行』結束。寶亮說：『是指知道十二部經』。然而，這句話本身就是法辯，能夠識別法的區分，名相的體性差別，透徹理解其宗旨。如果不是法辯，又是什麼呢？因此，現在依據它來取用池。十二部經所闡明的道理沒有不通達的，四諦、十二因緣等法，沒有哪一部經不闡明這些道理，所以說它貫通諸部。現在闡明各部的區別，是根據所辨別的事義來標明它們的差異罷了。然而，十二部的名稱，都是外國語音。修多羅（Sūtra）這個詞，在這裡稱為法本，也叫經本，能夠產生觀照實相的智慧，所以稱為法本。如果從『如是我聞』開始，到『歡喜奉行』結束，總括文理，都以十一部經作為根本，正是因為這個意義，才稱為修多羅。
什麼叫做祇夜經（Geya）？（到）不再受諸有，這就叫做祇夜經。
僧亮說：這個詞是指重頌偈。長行已經闡明，再用重頌來使其更加明顯，取的就是這個意義，所以它與其他的部類不同。
什麼叫做受記經（Vyākarana）？（到）名號叫做彌勒（Maitreya），這就叫做受記經。
寶亮說：天竺語叫做和伽羅那也（Vyākarana）。以前未說四諦之前所作的授記，只是記述說，行十善可以生天，持五戒可以生人。從通教之後，明確授記其將來成佛的國土名號，這就叫做受記經。也是取這種授記的意義作為區別。
什麼叫做伽陀經（Gāthā）？（到）是諸佛所說，這就叫做伽陀經。
僧宗說：『除去修多羅及諸戒律』，是指除去重頌的修多羅以及重頌的戒律。寶亮說：這裡除去十一部經，說的是直接說偈，指的是不頌長行，也以頌說其他內容作為區別。
什麼叫做優陀那經（Udāna）？（到）無人提問而自己宣說，這就叫做優陀那（Udāna）。
僧亮說：
【English Translation】 English version Also. The monk Zong said, 'Knowing the Dharma' refers to the twelve divisions of scriptures, from 'Thus have I heard' to 'Joyfully practice.' Bao Liang said, 'It refers to knowing the twelve divisions of scriptures.' However, this statement itself is Dharma-discrimination, capable of recognizing the distinctions of the Dharma, the differences in the nature of names and forms, and thoroughly understanding its purpose. If it is not Dharma-discrimination, then what is it? Therefore, now we rely on it to draw from the pool. The principles elucidated by the twelve divisions of scriptures are all-encompassing. The Four Noble Truths, the Twelve Links of Dependent Origination, and other Dharmas are all elucidated in every scripture. Therefore, it is said to pervade all divisions. Now, clarifying the distinctions of each division is merely to mark their differences based on the matters and meanings they distinguish. However, the names of the twelve divisions are all foreign sounds. Sūtra, here called the Dharma-root, is also called the scripture-root, capable of generating the wisdom of contemplating reality, hence it is called the Dharma-root. If from 'Thus have I heard' to 'Joyfully practice,' summarizing the text and principles, all eleven divisions of scriptures are taken as the root. It is precisely because of this meaning that it is called Sūtra.
What is called Geya (祇夜經)? (To) No longer receiving any existence, this is called Geya.
The monk Liang said: This refers to repeated verses. The prose has already clarified, and the repeated verses make it even clearer, taking this meaning. Therefore, it is different from other divisions.
What is called Vyākarana (受記經)? (To) The name is Maitreya (彌勒), this is called Vyākarana.
Bao Liang said: In the language of India, it is called Vyākarana (和伽羅那也). The predictions made before the Four Noble Truths were spoken only recorded that practicing the ten good deeds would lead to rebirth in heaven, and upholding the five precepts would lead to rebirth as a human. After the common teaching, it clearly predicts the name of the Buddha-land where one will attain Buddhahood in the future. This is called Vyākarana. It also takes this meaning of prediction as a distinction.
What is called Gāthā (伽陀經)? (To) These are the teachings of all Buddhas, this is called Gāthā.
The monk Zong said: 'Excluding Sūtra and all precepts' refers to excluding repeated Sūtras and repeated precepts. Bao Liang said: This excludes the eleven divisions of scriptures, saying it directly speaks in verses, referring to not praising the prose, and also taking praising other content as a distinction.
What is called Udāna (優陀那經)? (To) Speaking spontaneously without being asked, this is called Udāna.
The monk Liang said:
無問自說經也。比丘嫌佛定久。決疑無處。生此念也。壽命極長者。於人是久。于天則不久也。善哉為他不求己利。乃至少欲知足者斷疑。欲度眾生。致此釋也。
何等名為尼陀那經(至)漸盈大器是名尼陀那經。
案。僧亮曰。所因根本者。先說因緣。后說偈者。是也。僧宗曰。為因緣故說偈。不以偈為因緣也。寶亮曰。隨有人犯罪。則因事制戒。故名因緣。以此制戒之因緣。得異於餘部也。
何等名為阿波陀那經(至)是名阿波陀那經。
案。寶亮曰。此云譬喻經。理致虛玄。不可以真言取悟。若不假借外事。無以況所詮也。
何等名為伊帝曰多伽經(至)是名伊帝曰多伽。
案。僧亮曰。名曰界經者。釋迦出世。多辨法性。此經作如是名。過去諸佛作佛。作如是名。名如是語經。僧宗曰。此云如是語經也。過去世佛說經。作如是名字也。釋迦名界。以其分別法相界別之義也。鳩留秦佛名甘露鼓。言以毒涂鼓。聞之病除。以理書上竹帛。聞見除病也。寶亮曰。通釋迦一化之中所說。名曰界經。乃至迦葉佛名分別空。以過去事證今事也。
何等名為阇陀伽經(至)所可受身是名阇陀伽。
案。僧宗曰。此云本生經也。寶亮曰。如法華中分本生本事為二。今此中但
【現代漢語翻譯】 現代漢語譯本： 《無問自說經》也是如此。比丘們嫌佛陀入定時間太長，無法解決疑問，因此產生了這樣的念頭。壽命極其長的人，對人來說是很長，但對天人來說卻不長。真好啊，爲了他人而不求自己的利益，乃至少欲知足的人，可以斷除疑惑。想要度化眾生，才會有這樣的解釋。 『什麼叫做尼陀那經？』（至）『逐漸盈滿的大器，這叫做尼陀那經。』 按：僧亮說，『所因根本』，就是先說因緣，后說偈頌。僧宗說，因為因緣的緣故才說偈頌，而不是以偈頌作為因緣。寶亮說，隨有人犯戒，就根據事情制定戒律，所以叫做因緣。用這種制定戒律的因緣，來區別于其他部派。 『什麼叫做阿波陀那經？』（至）『這叫做阿波陀那經。』 按：寶亮說，這叫做譬喻經。理致虛玄，不可以真言來領悟。如果不借助外在的事物，就無法比況所要詮釋的道理。 『什麼叫做伊帝曰多伽經？』（至）『這叫做伊帝曰多伽。』 按：僧亮說，『名曰界經』，釋迦牟尼佛出世，多分辨法性。這部經作這樣的名稱，過去諸佛作佛時，也作這樣的名稱，叫做『如是語經』。僧宗說，這叫做『如是語經』。過去世的佛說經，也作這樣的名字。釋迦牟尼佛名為『界』，是因為他分別法相界別的意義。鳩留秦佛名為『甘露鼓』，意思是說用毒塗在鼓上，聽到鼓聲病就消除了，用道理書寫在竹帛上，聞見就能消除疾病。寶亮說，總括釋迦牟尼佛一生所說的法，叫做『界經』，乃至迦葉佛名為『分別空』，用過去的事情來證明現在的事情。 『什麼叫做阇陀伽經？』（至）『所可以接受的身體，這叫做阇陀伽。』 按：僧宗說，這叫做『本生經』。寶亮說，如《法華經》中將本生和本事分為二，現在這裡只
【English Translation】 English version: It is also like the Nidana Sutra (Nidana: the chain of causation). The Bhikshus (Bhikshu: Buddhist monks) were displeased that the Buddha's Samadhi (Samadhi: a state of meditative consciousness) lasted too long, and they had no way to resolve their doubts, so they had this thought. A person with an extremely long lifespan is long for humans, but not long for Devas (Deva: gods or celestial beings). It is wonderful that one does not seek one's own benefit for the sake of others, and even those who are content with little can dispel doubts. It is to liberate sentient beings that this explanation is given. 『What is called Nidana Sutra?』 (to) 『The gradually filling vessel, this is called Nidana Sutra.』 Note: Sangliang said, 『The root cause』 is to first speak of the causes and conditions, and then speak of the Gatha (Gatha: a verse or stanza). Sengzong said, it is because of the causes and conditions that the Gatha is spoken, not that the Gatha is the cause and condition. Baoliang said, whenever someone violates a precept, a precept is established based on the matter, so it is called cause and condition. The cause and condition for establishing this precept is different from other schools. 『What is called Apadana Sutra?』 (to) 『This is called Apadana Sutra.』 Note: Baoliang said, this is called the Sutra of Parables. The principles are profound and subtle, and cannot be understood with true words. If one does not borrow external things, there is no way to compare what is being explained. 『What is called Itivrttaka Sutra?』 (to) 『This is called Itivrttaka.』 Note: Sangliang said, 『Called the Boundary Sutra,』 when Shakyamuni (Shakyamuni: the historical Buddha) appeared in the world, he often distinguished the nature of Dharma (Dharma: the teachings of the Buddha). This Sutra is given such a name, and when past Buddhas became Buddhas, they also gave it such a name, called 『Thus Spoken Sutra.』 Sengzong said, this is called 『Thus Spoken Sutra.』 The Buddhas of the past spoke Sutras and gave them such a name. Shakyamuni is called 『Boundary』 because he distinguishes the meaning of the boundaries of Dharma characteristics. Krakucchanda Buddha (Krakucchanda: name of a past Buddha) is called 『Nectar Drum,』 meaning that poison is applied to the drum, and hearing the sound of the drum cures the disease. Writing the principles on bamboo and silk, hearing and seeing can eliminate diseases. Baoliang said, the Dharma spoken by Shakyamuni throughout his life is called 『Boundary Sutra,』 and even Kashyapa Buddha (Kashyapa: name of a past Buddha) is called 『Distinguishing Emptiness,』 using past events to prove present events. 『What is called Jataka Sutra?』 (to) 『The body that can be received, this is called Jataka.』 Note: Sengzong said, this is called the 『Birth Story Sutra.』 Baoliang said, as in the Lotus Sutra, the past lives and past deeds are divided into two, but here only
取過去行菩薩時作粟散王等事義。以為一部也。若舉其本生。則生中之事亦隨。故據通而跡別也。
何等名為毗佛略經(至)猶如虛空是名毗佛略。
案。僧宗曰。此云方廣經也。寶亮曰。昔十二年中。唯取其文辭句曠。故以為廣經。不得稱方也。自通教已后。至今涅槃。如雪山菩薩一四句偈。收有為無為二輪理盡。則無所不苞。故謂為方廣也。
何等名為未曾有經(至)如是等經名未曾有。
案。寶亮曰。天竺云阿浮多達磨也。夫希有之事。名未曾有。如大青牛。行瓦缽間。令諸瓦缽。互相棠觸。無所傷損。如此等事。悉名未曾有經。
何等名為優婆提舍經(至)十二部經名為知法。
案。寶亮曰。此云論義經。夫理相幽微。若不假以往復。則于義不彰。故取論議之事。別為一部也。然此十二。盡有文理。如火宅一偈。若修多羅往取。則舉體是法本也。若以偈頌往擬。便是祇夜語之。是譬即譬喻經。如此三義。即是三家文。是為無有。有理而無文。但文而無理也。
云何菩薩摩訶薩知義(至)廣知其義是名知義。
案。法瑤曰。若不知義者。則己道未成就。能以解利物耶。是以急須知法及義者也。寶亮曰。第二更無別旨。正以深得此十二名下所以。故名知義也。
【現代漢語翻譯】 現代漢語譯本：選取過去菩薩行菩薩道時，如作粟散王等事蹟的意義，作為十二部經中的一部。如果舉出其本生故事，那麼本生中的事情也隨之包括在內。所以，這是根據普遍性而顯現出個別性。
什麼是毗佛略經？（至）猶如虛空，這就是毗佛略經。
按僧宗的說法，這經名為方廣經。寶亮說，過去十二年中，只選取其文辭句子的廣闊，所以稱為廣經，但不能稱為方。自從通教之後，直到涅槃，如雪山菩薩的一四句偈，收攝有為和無為二輪的道理，無所不包，所以稱為方廣。
什麼是未曾有經？（至）像這樣的經就叫做未曾有經。
按寶亮的說法，在天竺叫做阿浮多達磨（Abhūta Dharma）。凡是稀有的事情，就叫做未曾有。例如大青牛，行走在瓦缽之間，讓各個瓦缽互相碰撞，卻沒有絲毫損傷。像這樣的事情，都叫做未曾有經。
什麼是優婆提舍經？（至）十二部經就叫做知法。
按寶亮的說法，這經名為論義經。如果理相幽微，不通過往復辯論，那麼義理就不能彰顯。所以選取論議的事情，單獨作為一部經。然而這十二部經，都具有文理。如火宅一偈，如果從修多羅（Sūtra）中選取，那麼整體就是法本。如果用偈頌來比擬，那就是祇夜（Geya）的語言。如果是譬喻，那就是譬喻經。像這樣的三種意義，就是三家之文。這就是沒有文而有理，或者只有文而沒有理的情況。
菩薩摩訶薩如何知義？（至）廣泛地瞭解其意義，就叫做知義。
按法瑤的說法，如果不知道意義，那麼自己的道業就不能成就，又怎麼能用理解來利益他人呢？所以必須儘快地知道法和義。寶亮說，第二段並沒有其他的旨意，正是因為深刻地理解了這十二部經名稱的含義，所以叫做知義。
【English Translation】 English version: Selecting the meaning of past Bodhisattvas' deeds when practicing the Bodhisattva path, such as acting as King Aksamtra, as one of the twelve divisions of scriptures. If the Jataka (Jātaka) stories are mentioned, then the events in the Jataka are also included. Therefore, this is based on universality and reveals individuality.
What is the Vaipulya Sūtra? (to) Like empty space, this is the Vaipulya Sūtra.
According to Sangzong, this scripture is called the Extensive Sūtra. Bao Liang said that in the past twelve years, only the vastness of its words and sentences was selected, so it was called the Extensive Sūtra, but it could not be called 'square'. Since the Common Teaching, up to Nirvana, such as the four-line verse of the Snow Mountain Bodhisattva, it encompasses the principles of the two wheels of conditioned and unconditioned, and includes everything, so it is called Vaipulya (Extensive).
What is the Adbhuta-dharma Sūtra? (to) Scriptures like these are called Adbhuta-dharma.
According to Bao Liang, in India it is called Abhūta Dharma (Adbhuta-dharma). All rare events are called Adbhuta-dharma. For example, a large blue ox walks among earthenware bowls, causing the bowls to collide with each other, but without any damage. Such events are all called Adbhuta-dharma Sūtras.
What is the Upadeśa Sūtra? (to) The twelve divisions of scriptures are called knowing the Dharma.
According to Bao Liang, this scripture is called the Discussion Sūtra. If the principles are subtle and obscure, and are not clarified through repeated discussions, then the meaning cannot be revealed. Therefore, the matter of discussion is selected as a separate scripture. However, these twelve scriptures all have both text and principle. For example, the verse of the burning house, if selected from the Sūtra (Sūtra), then the whole is the basis of the Dharma. If it is compared with verses, then it is the language of Geya (Geya). If it is a metaphor, then it is the Avadāna Sūtra. Such three meanings are the texts of the three schools. This is the situation of having principle without text, or only having text without principle.
How does a Bodhisattva-Mahāsattva know the meaning? (to) Broadly understanding its meaning is called knowing the meaning.
According to Fa Yao, if one does not know the meaning, then one's own path cannot be accomplished, and how can one benefit others with understanding? Therefore, one must quickly know the Dharma and its meaning. Bao Liang said that the second paragraph does not have other intentions, it is precisely because of deeply understanding the meaning of the names of these twelve scriptures that it is called knowing the meaning.
云何菩薩摩訶薩知時(至)般若波羅蜜是名知時。
案。法瑤曰。夫化物要須知時。不爾則失其機。豈成化耶。寶亮曰。第三善知修道之時。則于勝理無闕。
云何菩薩摩訶薩知足(至)睡寤語默。是名知足。
案。法瑤曰。茍不知足。則唯利是貪。吝而不捨。安能以慈悲救物乎。故宜知足也。寶亮曰。第四於四威儀中。必動靜得所。不乖三業而妨道。
善男子云何菩薩摩訶薩(至)如是答是名自知。
案。法瑤曰。自知兼物之道具。然後可以施化物也。可謂自知矣。寶亮曰。第五若不覺知自己有德。亦于應深進之義失。故能自知有解之少多。更莊嚴心業也。
云何菩薩摩訶薩知眾(至)如是問答是名知眾。
案。法瑤曰。眾有群方眾類。不可以一方之言。適彼眾也。是以知眾有群俗之異。類言以應之也。寶亮曰。第六應識國土儀軌之風。若不善知此者。于化道有隔。
善男子云何菩薩摩訶薩(至)七善法已得具梵行。
案。法瑤曰。知道尊於我上者。則以尊敬之。卑於我下者。則以慈救之。是為七善。成遂四等之要行。故須明也。寶亮曰。第七據行善者。有優劣勝負。如經所列行善。劣者則卑。優者則尊。既具此七法。便能自在適意應物。若如意
【現代漢語翻譯】 現代漢語譯本 『云何菩薩摩訶薩知時(至)般若波羅蜜是名知時。』
案。法瑤曰：『要教化眾生必須知道時機。否則就會失去機會，又怎麼能成功教化呢？』寶亮曰：『第三是善於瞭解修道的時間，這樣對於殊勝的道理就不會有所缺失。』
『云何菩薩摩訶薩知足(至)睡寤語默。是名知足。』
案。法瑤曰：『如果不知足，就會只貪圖利益，吝嗇而不肯施捨，又怎麼能用慈悲心去救助眾生呢？所以應該知足。』寶亮曰：『第四是在行住坐臥四威儀中，一定要動靜合宜，不違背身口意三業而妨礙修道。』
『善男子云何菩薩摩訶薩(至)如是答是名自知。』
案。法瑤曰：『自知兼備了利己利人的方法，然後才可以施予教化眾生，這才能稱得上是自知。』寶亮曰：『第五，如果不覺知自己有功德，也會失去應該深入精進的意義。所以能夠自知自己理解的多少，才能更加莊嚴自己的心業。』
『云何菩薩摩訶薩知眾(至)如是問答是名知眾。』
案。法瑤曰：『眾生有來自四面八方、各種各樣的型別，不能用一種說法來適應所有的眾生。因此要了解眾生有群體習俗的差異，用不同的言語來回應他們。』寶亮曰：『第六，應該認識不同國土的儀軌風俗。如果不善於瞭解這些，在教化眾生的道路上就會有隔閡。』
『善男子云何菩薩摩訶薩(至)七善法已得具梵行。』
案。法瑤曰：『知道比我尊貴的人，就用尊敬的態度對待他；比我卑微的人，就用慈悲心去救助他。這就是七善法，是成就慈悲喜捨四等心的重要修行，所以必須明白。』寶亮曰：『第七，根據行善的人，有優劣勝負的差別。如經文所列的行善，劣者則卑下，優者則尊貴。具備了這七種善法，便能自在適意地應對事物，就像如意寶珠一樣。』
【English Translation】 English version 『How does a Bodhisattva-Mahasattva know the time (to) Prajna Paramita? This is called knowing the time.』
Commentary: Fa Yao said, 『To transform beings, one must know the right time. Otherwise, one will miss the opportunity and how can transformation be achieved?』 Bao Liang said, 『The third is to be good at knowing the time for cultivating the path, so that there will be no deficiency in the supreme principle.』
『How does a Bodhisattva-Mahasattva know contentment (to) sleeping, waking, speaking, and being silent? This is called knowing contentment.』
Commentary: Fa Yao said, 『If one does not know contentment, one will only be greedy for profit, stingy and unwilling to give. How can one save beings with compassion? Therefore, one should know contentment.』 Bao Liang said, 『The fourth is that in the four dignities of walking, standing, sitting, and lying down, one must have proper movement and stillness, not violating the three karmas of body, speech, and mind, and hindering the path.』
『Good man, how does a Bodhisattva-Mahasattva (to) answer in this way? This is called knowing oneself.』
Commentary: Fa Yao said, 『Knowing oneself includes the means of benefiting oneself and others, and then one can bestow transformation on beings. This can be called knowing oneself.』 Bao Liang said, 『Fifth, if one does not realize that one has merit, one will also lose the meaning of advancing deeply. Therefore, being able to know how much one understands allows one to further adorn one's mind karma.』
『How does a Bodhisattva-Mahasattva know the assembly (to) answer in this way? This is called knowing the assembly.』
Commentary: Fa Yao said, 『Beings come from all directions and are of various types. One cannot use one kind of speech to suit all beings. Therefore, one must understand that beings have differences in group customs, and respond to them with different languages.』 Bao Liang said, 『Sixth, one should know the customs and practices of different lands. If one is not good at knowing these, there will be separation in the path of transforming beings.』
『Good man, how does a Bodhisattva-Mahasattva (to) seven good dharmas have been obtained, complete pure conduct.』
Commentary: Fa Yao said, 『Knowing that those who are more honorable than me should be treated with respect; those who are lower than me should be saved with compassion. These are the seven good dharmas, which are the essential practices for accomplishing the four immeasurables of loving-kindness, compassion, joy, and equanimity, so they must be understood.』 Bao Liang said, 『Seventh, according to those who practice good, there are differences of superiority, inferiority, victory, and defeat. As listed in the sutra, those who practice good poorly are inferior, and those who practice good excellently are honorable. Having these seven dharmas, one can freely and appropriately respond to things, just like a wish-fulfilling jewel.』
之寶珠也。
複次善男子復有梵行謂慈悲喜捨。
案。僧亮曰。初說四無量相。四皆是慈。淺深為四。論有明文。不辭費也。僧宗曰。慈悲喜捨者。乃是慧性。以其用有優劣。一方制名。所以四也。言無量者。所緣為稱。如悲拔苦。則有識蒙救。情無偏益。緣于無量。故稱無量也。寶亮曰。第二大段明外化之行也。分為七重。第一辯四無量名數。第二明四心淺深。第三顯此四行是實。第四且略結三無量。果在初地。就有中位也。第五別結舍果亦在初地。就空為位。第六明四心成后。登初地去。更進修十一空。得勝上無漏。至於十地。既明十一空滿。齊金剛心。便頻設三譬讚歎故。第七從八種知見。以次第上三譬也。此下訖一子地。第二段明梵行體。即四無量也。有三翻。第一訖名為無量定。無量名得立為四也。
迦葉菩薩白佛言世尊(至)推義而言則應有三。
案。僧宗曰。此下凡設五重難。此第一舉所治之德。既同能治之慈悲。不應有異。所以唯三。不得四也。
世尊慈有三緣一緣眾生(至)緣如來者名曰無緣。
案。僧宗曰。第二難。四心雖殊。而有三緣。謂緣眾生。緣法。及無緣也。既所緣是同。唯應一也。
世尊慈之所緣一切眾生(至)是故應三不應有四。
【現代漢語翻譯】 現代漢語譯本： ……如同珍寶一般。
其次，善男子，還有梵行，即慈、悲、喜、舍（Cī bēi xǐ shě，四種無量心）。
按：僧亮說，最初說的是四無量相，四者都是慈，只是有深淺之分，分為四種。論中有明確的說明，不必多費口舌。僧宗說，慈、悲、喜、舍，乃是智慧的體現，因為其作用有優劣，所以一方制定名稱，因此分為四種。說『無量』，是因為所緣的對象而稱呼。例如悲能拔除痛苦，那麼有情眾生就能蒙受救助，情意沒有偏頗增減，緣于無量眾生，所以稱為無量。寶亮說，第二大段說明向外教化的行為，分為七重。第一，辨別四無量的名稱和數量。第二，說明四種心的淺深。第三，顯示這四種行為是真實的。第四，暫且概括總結三種無量，其果報在初地，就其中位而言。第五，分別總結舍的果報也在初地，就空性而言。第六，說明四種心成就后，登上初地后，更進一步修習十一空，獲得殊勝無漏智慧，直至十地。既然說明十一空圓滿，等同於金剛心，便頻繁地設定三種譬喻來讚歎。第七，從八種知見，以次第向上三種譬喻。此下直到一子地。第二段說明梵行的本體，即四無量。有三種翻譯，第一種直到名為無量定，無量的名稱得以確立為四種。
迦葉菩薩（Jiāyè Púsà，佛陀的弟子）對佛說：世尊……推究其意義而言，則應該有三種。
按：僧宗說，此下共設定五重詰難。這是第一重，舉出所要對治的德行，既然與能夠對治的慈悲相同，就不應該有差異，所以只有三種，不應該有四種。
世尊，慈有三種緣：一、緣眾生……緣如來者，名叫無緣。
按：僧宗說，第二重詰難。四種心雖然不同，卻有三種緣，即緣眾生、緣法以及無緣。既然所緣相同，就應該只有一種。
世尊，慈所緣的一切眾生……因此應該有三種，不應該有四種。
【English Translation】 English version: …like a precious jewel.
Furthermore, good son, there are also Brahma-viharas, namely loving-kindness (Cī), compassion (Bēi), joy (Xǐ), and equanimity (Shě) (the four immeasurables).
Note: Monk Liang said that initially, the four immeasurable aspects are discussed, all four being loving-kindness, but with varying degrees of depth, divided into four types. The treatise has clear explanations, so there's no need to elaborate. Monk Zong said that loving-kindness, compassion, joy, and equanimity are manifestations of wisdom, with differences in their functions, hence the establishment of names in one aspect, resulting in four types. The term 'immeasurable' is used because of the objects they relate to. For example, compassion alleviates suffering, allowing sentient beings to receive salvation, with impartiality and without increase or decrease, relating to immeasurable beings, hence called immeasurable. Bao Liang said that the second major section explains the outward transformative actions, divided into seven layers. First, it distinguishes the names and numbers of the four immeasurables. Second, it explains the depth of the four minds. Third, it shows that these four actions are real. Fourth, it briefly summarizes the three immeasurables, with their fruition in the first ground, in terms of their middle position. Fifth, it separately concludes that the fruition of equanimity is also in the first ground, in terms of emptiness. Sixth, it explains that after the four minds are accomplished, upon reaching the first ground, one further cultivates the eleven emptinesses, obtaining superior, undefiled wisdom, up to the tenth ground. Since it is explained that the eleven emptinesses are complete, equivalent to the Vajra mind, three metaphors are frequently set up to praise it. Seventh, from the eight kinds of knowledge and vision, the three metaphors are sequentially upward. Below this, until the one-son ground. The second section explains the essence of Brahma-viharas, which are the four immeasurables. There are three translations; the first one goes until it is named the immeasurable concentration, and the immeasurable names are established as four.
Kasyapa Bodhisattva (Jiāyè Púsà, a disciple of the Buddha) said to the Buddha: World Honored One... Investigating its meaning, there should be three.
Note: Monk Zong said that below this, five layers of questioning are set up. This is the first layer, raising the virtues to be countered, since they are the same as the loving-kindness and compassion that can counter them, there should be no difference, so there are only three, not four.
World Honored One, loving-kindness has three objects: first, relating to sentient beings... relating to the Tathagata is called without object.
Note: Monk Zong said that this is the second layer of questioning. Although the four minds are different, they have three objects, namely relating to sentient beings, relating to the Dharma, and without object. Since the objects are the same, there should only be one.
World Honored One, the loving-kindness relates to all sentient beings... Therefore, there should be three, not four.
案。僧宗曰。第三難。謂見有父母等者。名眾生緣。不見父母。但緣五陰。眾生之本。離前二心。即空。為緣境既有。就心從境。唯應有三也。
世尊人有二種一者見行(至)是故應二不應有四。
案。僧宗曰。第四難。以見愛二人。應為二也。若是見行。必見利根。以強救為能。故唯修慈悲。若愛行之人。志氣浮弱。必是鈍根。見人勝事。唯有隨喜而已。故但有喜舍。所以但應二也。
世尊夫無量者名曰無邊(至)是故應一不應四也。
案。僧宗曰。第五就名字為難。若依正義。釋無量者。正以緣無量眾生為境。假為不達之辭。乃謬取佛意。謂心體無邊際。若稱無量。則不翅有四。若存其少。近應一也。
佛告迦葉善男子諸佛如來(至)深秘行處不應生疑。
案。僧亮曰。此下將欲答難。先顯秘密。凡所說法。皆為度人。非淺識所量。不應圖度應爾不應爾也。先舉因緣是一。而為眾生故。凡有所說。多少不同。唯佛能知。是意密也。除生一法者。薩遮尼揵子。父是梵志。母是尼揵。以其不如法生故。為此護其意。不說生也。
善男子如來世尊有大方便(至)為調眾生豈虛妄耶。
案。僧亮曰。次顯口密。
善男子或有眾生貪于財貨(至)無所染污猶如
【現代漢語翻譯】 現代漢語譯本：
案：僧宗說：『第三個難點，在於見到有父母等，名為眾生緣。不見父母，但緣五陰（色、受、想、行、識五種構成要素）。眾生之本，離開前兩種心（指前述的兩種「見」），即是空。因為緣取的境界既然存在，就心隨從境界，所以只應有三種。』 世尊說：『人有兩種，一是見行（至），所以應是兩種，不應有四種。』 案：僧宗說：『第四個難點，在於見愛二人，應為兩種。若是見行之人，必定見到利根之人，以強救為能力，所以只修慈悲。若是愛行之人，志氣浮弱，必定是鈍根之人，見到他人勝過自己，只有隨喜而已，所以只有喜舍。因此只應是兩種。』 世尊說：『所謂無量，名為無邊（至），所以應是一種，不應是四種。』 案：僧宗說：『第五個難點，就名字來發難。若依照正義解釋無量，正是以緣無量眾生為境界。假若說是不通達的言辭，那是錯誤地理解了佛的意思，認為心體沒有邊際。若稱作無量，則不只是有四種。若儲存其少的部分，接近應是一種。』 佛告訴迦葉（佛陀的十大弟子之一，以頭陀苦行著稱）善男子：『諸佛如來（對佛的尊稱）（至），對於甚深秘密的修行之處，不應產生懷疑。』 案：僧亮說：『下面將要回答難點，先顯示秘密。凡是所說的法，都是爲了度化人，不是淺薄的見識所能衡量的，不應猜測應該這樣不應該那樣。先舉出因緣是一種，而爲了眾生的緣故，凡是所說的，多少不同，只有佛才能知道，這是意密。除去生這一法，薩遮尼揵子（古印度苦行外道），父親是梵志（婆羅門），母親是尼揵（耆那教徒），因為他不如法出生，所以爲了維護他的意思，不說生。』 善男子：『如來世尊（對佛的尊稱）有大方便（至），爲了調伏眾生，難道是虛妄的嗎？』 案：僧亮說：『其次顯示口密。』 善男子：『或者有眾生貪戀財貨（至），沒有被任何事物污染，猶如……』
【English Translation】 English version:
Commentary by Monk Zong: 'The third difficulty lies in seeing those who have parents, etc., which is called 'sentient being condition'. Not seeing parents, but only conditioned by the five skandhas (form, feeling, perception, mental formations, and consciousness). The essence of sentient beings, apart from the previous two 'views', is emptiness. Because the object being conditioned exists, the mind follows the object, so there should only be three.' The World Honored One (Shìzūn) said: 'There are two types of people, one is 'view-practice' (to)... therefore, there should be two, not four.' Commentary by Monk Zong: 'The fourth difficulty lies in the two people of 'view' and 'love', which should be two. If it is a person of 'view-practice', they will surely see those with sharp faculties, and take strong rescue as their ability, so they only cultivate loving-kindness and compassion (Cí bēi). If it is a person of 'love-practice', their will is weak and fickle, and they are surely those with dull faculties. Seeing others surpass themselves, they only have rejoicing (Suíxǐ), so they only have joy and equanimity (Xǐ shě). Therefore, there should only be two.' The World Honored One (Shìzūn) said: 'What is called 'immeasurable' is called 'boundless' (to)... therefore, there should be one, not four.' Commentary by Monk Zong: 'The fifth difficulty is raised based on the name. If according to the correct meaning, 'immeasurable' is explained as taking immeasurable sentient beings as the object. If it is said to be words of non-understanding, then it is a mistaken understanding of the Buddha's intention, thinking that the mind-essence is without boundaries. If it is called 'immeasurable', then it is not just four. If its small part is preserved, it should be close to one.' The Buddha (Fó) told Kāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices): 'Good man, all the Tathāgatas (Tathāgata is what the Buddha called himself, meaning 'the one who has thus come' or 'the one who has thus gone') (to)... one should not have doubts about the place of profound and secret practice.' Commentary by Monk Liang: 'Below, in order to answer the difficulties, first reveal the secret. All the Dharma (Dharma means the teachings of the Buddha) that is spoken is for the sake of liberating people, and cannot be measured by shallow knowledge. One should not speculate whether it should be like this or not like that. First, the cause and condition (Yīnyuán) is mentioned as one, and for the sake of sentient beings, all that is spoken is different in quantity, only the Buddha (Fó) knows, this is the secret of intention. Removing the one Dharma (Dharma means the teachings of the Buddha) of birth, Saccaka Nigaṇṭha (an ancient Indian ascetic), his father was a Brahmin (ancient Indian priest), and his mother was a Nigaṇṭha (Jain), because he was not born according to the Dharma (Dharma means the teachings of the Buddha), so in order to protect his intention, birth is not mentioned.' Good man, 'The Tathāgata World Honored One (Tathāgata Shìzūn) has great skillful means (to)... is it false to tame sentient beings?' Commentary by Monk Liang: 'Next, the secret of speech is revealed.' Good man, 'Or there are sentient beings who are greedy for wealth (to)... without being defiled by anything, like...'
蓮華。
案。僧亮曰。次顯身密。
善男子應如是知四無量義(至)若有修行生大梵處。
案。僧亮曰。總答上難也。生梵天者。有淺有深。上二界皆名大梵。初禪初得其名。明四無量行有淺深。經云。修慈極遠。生第三禪。修悲生空處。修喜生識處。修捨生不用處。性有深淺。不應離也。
善男子如是無量伴類有四(至)得名為四非一二三。
案。僧亮曰。不樂者。嫉妒也。四種煩惱。不可一行頓除。須眾行相助。是伴義也。僧宗曰。且以三句。總酬非一二三之難也。
善男子如汝所言慈能斷瞋(至)伴侶相對分別為四。
案。僧亮曰。說性有深淺。治結須伴。有四義也。上云。瞋愛兩異。今說瞋有下上。治有深淺。亦待伴也。僧宗曰。汝言慈能斷瞋者。此舉初難。雖可同治于瞋。然瞋有粗細。慈心斷粗。悲心斷細。今所斷既殊。能斷何得獨不異耶。自六句釋粗細義也。言伴類相對者。慈悲雖為伴類。而相對粗細。故為四耳。
復以器故應名為四(至)以是義故應四無減。
案。僧亮曰。答見愛二行。俱以因治為難。先答人是法器。而力能行慈。未能及悲。是器有異也。僧宗曰。此答第二。通答第三也。言世間器有大小。四心深淺不同。何得以境使盈縮耶
【現代漢語翻譯】 現代漢語譯本 蓮華（Lianhua，蓮花）。
案。僧亮（Sengliang，人名）曰。次顯身密。
善男子應如是知四無量義（Siwuliangyi，四種無限的心理狀態，即慈、悲、喜、舍）（至）若有修行生大梵處（Dafanchu，色界天的最高處）。
案。僧亮（Sengliang，人名）曰。總答上難也。生梵天者。有淺有深。上二界皆名大梵（Dafan）。初禪初得其名。明四無量行有淺深。經云。修慈極遠。生第三禪。修悲生空處。修喜生識處。修捨生不用處。性有深淺。不應離也。
善男子如是無量伴類有四（至）得名為四非一二三。
案。僧亮（Sengliang，人名）曰。不樂者。嫉妒也。四種煩惱。不可一行頓除。須眾行相助。是伴義也。僧宗（Sengzong，人名）曰。且以三句。總酬非一二三之難也。
善男子如汝所言慈能斷瞋（chen，嗔怒）（至）伴侶相對分別為四。
案。僧亮（Sengliang，人名）曰。說性有深淺。治結須伴。有四義也。上云。瞋愛兩異。今說瞋有下上。治有深淺。亦待伴也。僧宗（Sengzong，人名）曰。汝言慈能斷瞋（chen，嗔怒）者。此舉初難。雖可同治于瞋（chen，嗔怒）。然瞋（chen，嗔怒）有粗細。慈心斷粗。悲心斷細。今所斷既殊。能斷何得獨不異耶。自六句釋粗細義也。言伴類相對者。慈悲雖為伴類。而相對粗細。故為四耳。
復以器故應名為四（至）以是義故應四無減。
案。僧亮（Sengliang，人名）曰。答見愛二行。俱以因治為難。先答人是法器。而力能行慈。未能及悲。是器有異也。僧宗（Sengzong，人名）曰。此答第二。通答第三也。言世間器有大小。四心深淺不同。何得以境使盈縮耶
【English Translation】 English version Lianhua (Lotus).
Commentary: Sengliang (name of a person) said: Next, it reveals the secret of the body.
Good man, you should know the meaning of the Four Immeasurables (Siwuliangyi, the four infinite mental states: loving-kindness, compassion, joy, and equanimity) in this way (to) If there is cultivation, one will be born in the Great Brahma Heaven (Dafanchu, the highest realm of the Form Realm).
Commentary: Sengliang (name of a person) said: This is a general answer to the previous difficulty. Those born in the Brahma Heaven have shallow and deep levels. The upper two realms are both called Great Brahma (Dafan). The first dhyana (meditative state) initially obtains this name. It clarifies that the practice of the Four Immeasurables has shallow and deep levels. The sutra says: Cultivating loving-kindness to the extreme leads to birth in the Third Dhyana. Cultivating compassion leads to birth in the Realm of Empty Space. Cultivating joy leads to birth in the Realm of Consciousness. Cultivating equanimity leads to birth in the Realm of Neither Perception nor Non-Perception. The nature has shallow and deep levels, and they should not be separated.
Good man, these immeasurable companions are four (to) They are named four, not one, two, or three.
Commentary: Sengliang (name of a person) said: 'Not joyful' means jealousy. The four kinds of afflictions cannot be completely eliminated by one practice alone. They require the assistance of many practices. This is the meaning of 'companion'. Sengzong (name of a person) said: Let's use three sentences to generally respond to the difficulty of 'not one, two, or three'.
Good man, as you said, loving-kindness can sever anger (chen, wrath) (to) Companions are relatively distinguished as four.
Commentary: Sengliang (name of a person) said: It speaks of the nature having shallow and deep levels. Curing afflictions requires companions. There are four meanings. Above it says: Anger and love are different. Now it says that anger has lower and upper levels. Curing has shallow and deep levels, and also awaits companions. Sengzong (name of a person) said: You say that loving-kindness can sever anger (chen, wrath). This raises the initial difficulty. Although it can similarly cure anger (chen, wrath), anger (chen, wrath) has coarse and subtle forms. Loving-kindness severs the coarse, and compassion severs the subtle. Since what is severed is different, how can the ability to sever not be different? The six sentences explain the meaning of coarse and subtle. As for 'companions are relatively distinguished', although loving-kindness and compassion are companions, they are relatively coarse and subtle, therefore they are four.
Again, because of the vessel, it should be named four (to) Because of this meaning, the four should not be diminished.
Commentary: Sengliang (name of a person) said: It answers the two practices of view and love, both of which are difficult to cure by cause. First, it answers that people are vessels of the Dharma, and have the strength to practice loving-kindness, but cannot reach compassion. This is the difference in vessels. Sengzong (name of a person) said: This answers the second and generally answers the third. The vessels in the world have large and small sizes. The four minds have different depths. How can the object cause them to expand or contract?
。器以容物為用。境有容心之義。境既有四心。何得不耶。寶亮曰。先答第四難利鈍器別。自有能行慈悲。而未能行喜舍。反覆皆然。行於慈悲。自有高下。喜舍亦有淺深。若爾那得難言應二而非四乎。
善男子以行分別故應有四(至)無悲喜舍是故有四。
案。僧亮曰。兼答因緣二難。雖是因緣。而緣中有異。非一非三也。僧宗曰。答第四難也。若行於慈心。未有悲喜。以四行不同始終一人。行此四德。豈得以利鈍為難耶。寶亮曰。答第二第三難也。第二難。言一緣眾生。二緣所須之法。佛不須緣。若爾。唯是一眾生也。境既是一。但應一也。第三難云。一緣眾生。二緣假名空。三緣實法空。是則境三。故應三也。此答意言。雖曰境同。然行人之行。有深有淺。自有能行初一。不能行后三。自有能行第二。不能行第四。云何難言境是同故。應一應三耶。
善男子以無量故亦得名四(至)乃得名為無量無邊。
案。僧亮曰。答第五難。雖無量名同。內外行異。深淺大殊。不應一也。不能得自在三昧。始行菩薩。非無量緣者。與父母無量樂。不以無量眾生為緣也。僧宗曰。答第五難。言緣無量眾生為境。有四心之別。不言心體通同無際。不可承聲為難也。寶亮曰。答第五難。名字雖同。然義有
【現代漢語翻譯】 現代漢語譯本：器具以能夠容納物體為作用，境界有容納心識的意義。境界既然有四種心，怎麼能說沒有呢？寶亮說：先回答第四個難題，即根器有利鈍的差別。自然有能夠行慈悲，而不能行喜舍的，反過來也是一樣。在行慈悲時，自然有高下之分，喜舍也有深淺之別。如果這樣，怎麼能用『應該二而不是四』來詰難呢？
善男子，因為行為有分別，所以應該有四（種心）。（乃至）沒有悲喜舍，所以有四種心。
按：僧亮說：兼回答因緣這兩個難題。雖然是因緣，但因緣中有差異，不是一也不是三。僧宗說：回答第四個難題。如果行慈心，還沒有悲喜，因為四種行為不同，始終一人，行這四種德行，怎麼能用根器利鈍來詰難呢？寶亮說：回答第二個和第三個難題。第二個難題說，一是緣眾生，二是緣所須之法，佛不需要緣。如果這樣，就只是一眾生了。境界既然是一，就應該只有一種心。第三個難題說，一是緣眾生，二是緣假名空，三是緣實法空，這樣境界就是三種，所以應該有三種心。這裡回答的意思是說，雖然說境界相同，但修行人的行為有深有淺，自然有能行最初一種，不能行后三種的，自然有能行第二種，不能行第四種的，怎麼能用『境界是相同的，所以應該是一種或三種』來詰難呢？
善男子，因為無量，所以也可以稱為四（種心）。（乃至）才能稱為無量無邊。
按：僧亮說：回答第五個難題。雖然無量這個名稱相同，但內外行為不同，深淺差別很大，不應該是一種心。不能得到自在三昧，剛開始修行的菩薩，不是以無量為緣的，給予父母無量的快樂，不是以無量眾生為緣。僧宗說：回答第五個難題。說緣無量眾生為境界，有四種心的區別，不是說心的本體普遍相同沒有邊際，不可以承此聲為難。寶亮說：回答第五個難題。名字雖然相同，但意義有差別。
【English Translation】 English version: 'A vessel is useful because it can contain things. A state (境, jìng) has the meaning of containing the mind. Since a state has four minds, how can it not?'. Bao Liang said: 'First, answer the fourth difficulty, which is the difference between sharp and dull vessels. Naturally, there are those who can practice loving-kindness (慈, cí) and compassion (悲, bēi), but cannot practice joy (喜, xǐ) and equanimity (舍, shě), and vice versa. In practicing loving-kindness and compassion, there are naturally high and low levels. Joy and equanimity also have shallow and deep levels. If so, how can you use 'it should be two and not four' to challenge?'
'Good man, because actions are different, there should be four (minds). (Up to) Without compassion, joy, and equanimity, therefore there are four.'
Note: Seng Liang said: 'Also answers the two difficulties of conditions (因緣, yīnyuán). Although it is conditions, there are differences in the conditions, not one or three.' Seng Zong said: 'Answers the fourth difficulty. If one practices loving-kindness, there is no compassion or joy yet. Because the four actions are different, from beginning to end, one person practices these four virtues, how can you use sharpness and dullness to challenge?' Bao Liang said: 'Answers the second and third difficulties. The second difficulty says, one is conditioned by sentient beings, and two is conditioned by the Dharma needed. The Buddha does not need conditions. If so, there is only one sentient being. Since the state is one, there should only be one mind. The third difficulty says, one is conditioned by sentient beings, two is conditioned by emptiness of imputed names, and three is conditioned by emptiness of real dharmas. Thus, the state is three, so there should be three minds. The meaning of this answer is that although the state is said to be the same, the actions of practitioners have deep and shallow levels. Naturally, there are those who can practice the first one but cannot practice the last three, and naturally, there are those who can practice the second one but cannot practice the fourth one. How can you use 'the state is the same, so it should be one or three' to challenge?'
'Good man, because it is immeasurable, it can also be called four (minds). (Up to) Then it can be called immeasurable and boundless.'
Note: Seng Liang said: 'Answers the fifth difficulty. Although the name 'immeasurable' is the same, the internal and external actions are different, and the depth and shallowness are very different, so it should not be one mind. Those who cannot attain Samadhi of Self-Mastery, and Bodhisattvas who have just begun to practice, are not conditioned by the immeasurable. Giving parents immeasurable happiness is not conditioned by immeasurable sentient beings.' Seng Zong said: 'Answers the fifth difficulty. Saying that conditioning immeasurable sentient beings as the state has the distinction of four minds does not mean that the essence of the mind is universally the same without boundaries. One cannot take this statement as a challenge.' Bao Liang said: 'Answers the fifth difficulty. Although the names are the same, the meanings are different.'
四階。盡稱無量。不得為一也。
迦葉菩薩白佛言世尊(至)是名得慈非大慈也。
案。僧亮曰。第二說四等成與不成也。始行習慈。要從親近。從親起者。煩惱難去。煩惱雖輕。不等怨親。未成大悲也。僧宗曰。前第一定四無量名教。今第二明慈有淺深也。住下為淺。住上為深。于怨親中人。非不平等。猶故名淺者。以慈心難成。極有退沒。若上住者。不復退也。寶亮曰。第二段辨淺深。謂有漏相。想心名淺。得真無漏。一心具四。故名甚深大無量也。
世尊何緣菩薩得如是慈(至)以是義故名大無量。
案。僧亮曰。不能一日調伏心者。久修慈者。慈已成就。雖復經生。暫忘修習。一日成就。不從親起也下諸譬。說瞋難除。明慈難成耳。
大般涅槃經集解卷第三十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十七
明慈悲有實益 廣明慈心中佈施發願事 廣明菩薩所修之慈即萬行 廣明慈益象見師子力士移石盧至長者斯那大多女人及提婆達多憍薩羅賊流離太子
梵行品之第二
迦葉菩薩白佛言世尊(至)如是之觀非虛妄耶。
案。僧亮曰。第三門明四等。是實行也。難有兩意。此以虛行為難也。僧宗
【現代漢語翻譯】 四階，都稱為無量，不能算作一個。（四階：指慈、悲、喜、舍四無量心）
迦葉菩薩對佛說：『世尊……』（至）『這叫做得到慈，不是大慈。』
按僧亮所說：第二部分說明四等心的成就與不成就。開始修行慈心，要從親近的人開始。從親近的人開始生起的慈心，煩惱難以去除。即使煩惱輕微，也不能平等對待怨親，所以不能成就大悲心。僧宗說：前面第一部分確定了四無量心的名稱和教義。現在第二部分說明慈心有淺深之分。住在下位是淺，住在上位是深。對於怨親等不同的人，並非不平等對待，但仍然稱為淺，是因為慈心難以成就，極容易退失。如果住在上位，就不會再退失。寶亮說：第二段辨別淺深。認為有漏的相，用想像的心是淺。得到真正無漏的，一心具足四種，所以稱為甚深大無量。
世尊，是什麼因緣使菩薩得到這樣的慈心……（至）因為這個緣故，稱為大無量。
按僧亮所說：不能在一天之內調伏心的人，長期修習慈心的人，慈心已經成就。即使經過一段時間，暫時忘記修習，也能在一天之內成就，不是從親近的人開始生起的。下面的各種譬喻，說明嗔恨難以去除，說明慈心難以成就。
大般涅槃經集解卷第三十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十七
明慈悲有實際利益 廣明慈心中佈施發願之事 廣明菩薩所修之慈即是萬行 廣明慈心的利益，例如象見師子、力士移石、盧至長者、斯那大多女人以及提婆達多、憍薩羅賊、流離太子
梵行品之第二
迦葉菩薩對佛說：『世尊……』（至）『這樣的觀察不是虛妄的嗎？』
按僧亮所說：第三部分說明四等心，是實際的修行。難以有兩方面的意思，這裡用虛假的行為來發難。僧宗
【English Translation】 The four stages are all called immeasurable; they cannot be counted as one. (Four stages: referring to the four immeasurable minds of loving-kindness, compassion, joy, and equanimity)
Kasyapa Bodhisattva said to the Buddha: 'World Honored One...' (to) 'This is called attaining loving-kindness, not great loving-kindness.'
According to Sengliang: The second part explains the accomplishment and non-accomplishment of the four immeasurable minds. Beginning to cultivate loving-kindness should start with those who are close. Loving-kindness arising from those who are close makes it difficult to remove afflictions. Even if afflictions are slight, one cannot treat enemies and relatives equally, so one cannot achieve great compassion. Sengzong said: The first part earlier established the names and teachings of the four immeasurable minds. Now the second part explains that loving-kindness has shallow and deep aspects. Residing in a lower position is shallow; residing in a higher position is deep. Regarding enemies, relatives, and other people, it is not that one does not treat them equally, but it is still called shallow because loving-kindness is difficult to achieve and extremely easy to regress from. If one resides in a higher position, one will no longer regress. Baoliang said: The second section distinguishes between shallow and deep. Considering the conditioned phenomena with outflows, using the mind of imagination is shallow. Attaining true unconditioned phenomena without outflows, with one mind possessing all four, is called extremely deep and great immeasurable.
World Honored One, what causes Bodhisattvas to attain such loving-kindness...? (to) 'Because of this reason, it is called great immeasurable.'
According to Sengliang: Those who cannot subdue their minds in one day, those who have cultivated loving-kindness for a long time, their loving-kindness has already been accomplished. Even after some time, if they temporarily forget to cultivate, they can accomplish it in one day; it does not arise from those who are close. The various metaphors below explain that hatred is difficult to remove, and that loving-kindness is difficult to achieve.
Mahaparinirvana Sutra Collected Commentaries, Volume 36 Taisho Tripitaka Volume 37 No. 1763 Mahaparinirvana Sutra Collected Commentaries
Mahaparinirvana Sutra Collected Commentaries, Volume 37
Explaining the Real Benefits of Loving-Kindness and Compassion; Broadly Explaining the Matters of Giving and Making Vows in the Mind of Loving-Kindness; Broadly Explaining that the Loving-Kindness Cultivated by Bodhisattvas is the Myriad Practices; Broadly Explaining the Benefits of Loving-Kindness, such as an Elephant Seeing a Lion, a Strong Man Moving a Stone, Elder Ruci, the Woman Suna, and Devadatta, the Kosala Thief, and Prince Virudhaka
Chapter Two on Pure Conduct
Kasyapa Bodhisattva said to the Buddha: 'World Honored One...' (to) 'Is such observation not false?'
According to Sengliang: The third part explains the four immeasurable minds, which are actual practices. It is difficult to have two meanings; here, it uses false actions to raise difficulties. Sengzong
曰。難有三重。此初重云。眾生在苦。不蒙救拔。證慈非實也。寶亮曰。此下大段之第三也。明慈是實行。將辨此理故。迦葉先作虛妄之難也。此中凡六翻。此下第一釋慈體是實行。迦葉引五事。證其無實之難也。
世尊若非虛妄實與樂者(至)威德力故一切受樂。
案。僧宗曰。第二重難。如其必益。是則眾生必應離苦也。
若當真實不得樂者(至)云何得與此義相應。
案。僧亮曰。此第二難。明虛行不應得實報也。僧宗曰。第三重難。以果驗因。二事相違。虛實未辨。請求解釋也。
佛言善哉善哉善男子(至)諸佛菩薩真實不虛。
案。僧亮曰。初偈說世間慈也。行人以施是實行。故以施福。修世間慈。不及其一況出世間也。何者。雖慈一人。與世之樂。施不得爾。升降可知矣。僧宗曰。就此明慈有實益門中。有五翻為證也。初明修慈實能轉境。第二明慈能斷煩惱。第三明慈為萬善根本。第四明慈即萬行。第五引果地之慈。證真實不虛也。佛是窮慈之極。得知因地亦有實益也。雖可有此五翻。若欲對向三問者。此五翻悉證慈有實益。並答初問。下當更題。第二問出別答也。此偈言。慈之功用。乃于諸行為勝。豈但實益而已。不可以聲聞是虛。令菩薩益虛也。二問既釋。則
【現代漢語翻譯】 現代漢語譯本：他說：有三重困難。這是第一重，說眾生在苦難中，沒有得到救助，證明慈悲並非真實。寶亮說：這以下是這一大段的第三部分，說明慈悲是實際的行動。爲了辨明這個道理，迦葉首先提出虛妄的質疑。這其中共有六個方面。以下是第一點，解釋慈悲的本體是實際的行動。迦葉引用五件事，來證明慈悲沒有實際作用的質疑。
世尊，如果不是虛妄而是真實地給予快樂，（乃至）憑藉威德的力量，一切眾生都能得到快樂。
僧宗說：第二重困難，如果慈悲必定有益處，那麼眾生必定應該脫離苦難。
如果確實不能得到快樂，（乃至）怎麼能與這個道理相符？
僧亮說：這是第二重困難，說明虛假的行動不應該得到真實的報應。僧宗說：第三重困難，用結果來驗證原因，兩種情況相互矛盾，虛假和真實沒有分辨清楚，請求解釋。
佛說：好啊，好啊，善男子，（乃至）諸佛菩薩真實不虛。
僧亮說：最初的偈頌說的是世間的慈悲。修行人認為佈施是實際的行動，所以用佈施的福報來修世間的慈悲，還不如慈悲的功德。為什麼呢？即使慈悲一個人，給予世間的快樂，佈施也做不到這樣。高下之分可以知道了。僧宗說：就此說明慈悲有實際利益的方面，有五個方面可以作為證明。第一，說明修習慈悲確實能夠轉變環境。第二，說明慈悲能夠斷除煩惱。第三，說明慈悲是萬善的根本。第四，說明慈悲就是萬行。第五，引用果地的慈悲，證明真實不虛。佛是窮盡慈悲的極致，可以得知因地也有實際的利益。雖然可以有這五個方面，如果想要對應這三個問題，這五個方面都證明慈悲有實際的利益，並且回答了第一個問題。下面將另外提出第二個問題來單獨回答。這個偈頌說，慈悲的功用，在各種行為中最為殊勝，豈止是實際的利益而已。不可以因為聲聞是虛假的，就認為菩薩的利益也是虛假的。兩個問題既然解釋清楚了，那麼……
【English Translation】 English version: He said: There are three difficulties. This is the first, saying that sentient beings are in suffering and are not rescued, proving that compassion is not real. BaoLiang said: The following is the third part of this large section, explaining that compassion is a practical action. In order to clarify this principle, Kashyapa first raises a false question. There are six aspects in this. The following is the first point, explaining that the essence of compassion is a practical action. Kashyapa cites five things to prove the question that compassion has no practical effect.
World Honored One, if it is not false but truly gives happiness, (even) by the power of majesty and virtue, all beings can receive happiness.
SengZong said: The second difficulty is that if compassion must be beneficial, then sentient beings must be free from suffering.
If it is indeed impossible to obtain happiness, (even) how can it be consistent with this principle?
SengLiang said: This is the second difficulty, explaining that false actions should not receive real rewards. SengZong said: The third difficulty is to verify the cause with the result. The two situations contradict each other. Falsehood and truth are not distinguished clearly. Please explain.
The Buddha said: Good, good, good man, (even) all Buddhas and Bodhisattvas are true and not false.
SengLiang said: The initial verse speaks of worldly compassion. Practitioners believe that giving is a practical action, so they use the merit of giving to cultivate worldly compassion, which is not as good as the merit of compassion. Why? Even if one is compassionate to one person, giving worldly happiness, giving cannot do this. The difference between high and low can be known. SengZong said: On this basis, it is explained that compassion has practical benefits, and there are five aspects that can be used as proof. First, it is explained that cultivating compassion can indeed transform the environment. Second, it is explained that compassion can cut off afflictions. Third, it is explained that compassion is the root of all good. Fourth, it is explained that compassion is all practices. Fifth, the compassion of the fruit ground is cited to prove that it is true and not false. The Buddha is the ultimate of exhausting compassion, and it can be known that the cause ground also has practical benefits. Although there can be these five aspects, if you want to correspond to these three questions, these five aspects all prove that compassion has practical benefits and answer the first question. The second question will be raised separately below to answer separately. This verse says that the function of compassion is the most outstanding among all actions, not just practical benefits. It cannot be considered that because the Sravakas (hearers) are false, the benefits of the Bodhisattvas are also false. Since the two questions have been explained clearly, then...
第三問自然釋矣。寶亮曰。佛將答難。先嘆之也。偈明實益格量功德。何者。有人止於一人邊與慈。欲與其樂。始終必得出生死也。答人雖復供養無量五通神仙。以為福田。不如於一人邊起慈。十六分中之一也。供養仙人。乃得生死之報。若拔一人苦。實獲出世之利也。又化無量人。得出于生死。當知慈是實也。釋慈有實益之義。文齊於此。
云何知耶善男子菩薩(至)是實思惟非不真實。
案。僧亮曰。五事證慈。此第一明能令境雖不實。而物得實益。如由金得樂。土即為金。若無金生樂。金即為土無異。小大相容。當事皆實。而得其用也。
複次善男子云何名為(至)以是故名真實思惟。
案。僧亮曰。第二以斷結。故知非虛。
複次善男子菩薩摩訶薩(至)阿耨多羅三藐三菩提。
案。僧亮曰。第三事以慈能生萬善。豈得非實耶。僧宗曰。身被毒箭者。謂慳貪箭也。眷屬欲令安隱者。諸佛菩薩也。即命良醫而為拔箭者。令諸福田。往就乞也。且待莫觸者。方復優量。可施不可施。或財物多少。時節可不也。菩薩亦爾。若行施時者。合譬也。
複次善男子菩薩摩訶薩(至)常應勤發如是誓願。
案。僧宗曰。言依離身一尺六寸者。如下經文。又曰。衣服離身四
【現代漢語翻譯】 現代漢語譯本： 第三個問題自然就解釋清楚了。寶亮說：『佛將要回答難題，先讚歎它。』偈頌說明了實際利益、衡量功德。什麼意思呢？有人只對一個人施與慈愛，想要給予他快樂，最終必定能夠脫離生死輪迴。回答是：即使有人供養無量的五通神仙，作為福田，也不如對一個人發起慈心，哪怕只是十六分之一的功德。供養仙人，只能得到生死輪迴的果報，如果能解除一個人的痛苦，實際上就能獲得出世的利益。又或者教化無量的人，使他們脫離生死輪迴，應當知道慈愛是真實的。解釋慈愛具有實際利益的意義，文字到此為止。 『云何知耶善男子菩薩（至）是實思惟非不真實。』 僧亮解釋說：用五件事來證明慈愛。這是第一點，說明慈愛能夠使境界即使不真實，也能使事物獲得實際利益。例如，因為有了金子才能得到快樂，泥土也就變成了金子。如果沒有金子產生快樂，金子也就和泥土沒有區別。小和大相互包容，所有的事情都是真實的，並且能夠發揮作用。 『複次善男子云何名為（至）以是故名真實思惟。』 僧亮解釋說：第二點，因為慈愛能夠斷除煩惱結，所以知道它不是虛假的。 『複次善男子菩薩摩訶薩（至）阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 僧亮解釋說：第三件事，因為慈愛能夠產生萬種善行，怎麼能說它不是真實的呢？僧宗說：『身體被毒箭射中』，指的是慳貪之箭。『眷屬想要讓他安穩』，指的是諸佛菩薩。『立即請來良醫為他拔箭』，指的是讓他在各種福田中，前往乞求。『且慢，不要觸碰』，是說要反覆衡量，可以施捨還是不可以施捨，或者財物多少，時節是否合適。菩薩也是這樣，如果行佈施的時候，就是合乎譬喻了。 『複次善男子菩薩摩訶薩（至）常應勤發如是誓願。』 僧宗說：『說依靠離開身體一尺六寸』，如下面的經文。又說：『衣服離開身體四寸』。
【English Translation】 English version: The third question is naturally explained. Bao Liang said: 'The Buddha is about to answer the difficult question, first praising it.' The gatha explains the actual benefits and measures of merit. What does it mean? Someone only gives loving-kindness to one person, wanting to give them happiness, and will ultimately be able to escape the cycle of birth and death. The answer is: Even if someone makes offerings to countless five-penetration (five supernatural powers) deities, considering them as fields of merit, it is not as good as generating loving-kindness towards one person, even if it is only one-sixteenth of the merit. Making offerings to immortals only yields the karmic retribution of birth and death. If one can relieve the suffering of one person, one actually obtains the benefit of transcending the world. Furthermore, if one transforms countless people, enabling them to escape the cycle of birth and death, one should know that loving-kindness is real. The explanation of loving-kindness having the meaning of actual benefit ends here. 'How is it known, good man? Bodhisattva (to) is real thought, not unreal.' Seng Liang explained: Use five things to prove loving-kindness. This is the first point, explaining that loving-kindness can make the state, even if it is not real, enable things to obtain actual benefits. For example, because there is gold, one can obtain happiness, and the soil becomes gold. If there is no gold to produce happiness, then gold is no different from soil. Small and large accommodate each other, all things are real, and can exert their function. 'Furthermore, good man, what is called (to) therefore it is called real thought.' Seng Liang explained: The second point is that because loving-kindness can cut off the knots of affliction, one knows that it is not false. 'Furthermore, good man, Bodhisattva Mahasattva (to) anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment).' Seng Liang explained: The third thing is that because loving-kindness can generate ten thousand good deeds, how can one say that it is not real? Seng Zong said: 'The body being shot by a poisoned arrow' refers to the arrow of stinginess and greed. 'Family members want to make him peaceful and secure' refers to all Buddhas and Bodhisattvas. 'Immediately inviting a good doctor to pull out the arrow for him' refers to letting him go to various fields of merit to beg. 'Wait, do not touch' means to repeatedly measure whether one can give or not, or how much wealth, whether the time is appropriate. The Bodhisattva is also like this, if one practices giving, then it is in accordance with the analogy. 'Furthermore, good man, Bodhisattva Mahasattva (to) should always diligently generate such vows.' Seng Zong said: 'Saying to rely on being one foot and six inches away from the body' is as in the following scripture. It also says: 'Clothes are four inches away from the body.'
寸不墮。便是一邊。四寸四邊。為一尺六寸也。此則舉其四邊。彼乃言其一面耳。
善男子一切聲聞緣覺菩薩(至)以是義故實非虛妄。
案。僧亮曰。六度是菩薩別行。說施一事。餘五可知也。其餘諸行。與三乘共行。由佛說故。以慈為本也。先說人後說法。不凈至無我等觀。說行相也。燸法至見道修道。說得果深淺也。正勤至八聖道。說深淺法之名也。四禪至無諍三昧。說定名也。他心智至佛智。說智名也。謂皆以慈為本也。
善男子能為善者名實思惟(至)如是無量無邊功德。
案。僧亮曰。第四事說萬行即慈。除苦為慈。三乘皆是滅苦。要得實者。則滅苦也。思惟是慈。盡苦名乘也。
迦葉菩薩白佛言世尊(至)所修慈心為無利益。
案。僧亮曰。第五事明慈。現有實益。故發問。
佛言善男子菩薩之慈(至)是實思惟非無利益。
案。僧亮曰。有二種必受苦。一以不救故。二以雖得小樂。更增重苦也。謂一闡提者。夫定受苦報。亦非但闡提。餘業亦有。而其相難辨也。受苦不定者。謂與樂則得。不與則不得也。遙見師子者。夫不慈之物。有遇之者。則便生懼。大悲之人。有逆值者。實自然生樂。以憑師有在也。僧宗曰。前有兩關。同明慈有實益。已遣一
【現代漢語翻譯】 現代漢語譯本： 一寸也不減少，就是一邊。四寸四邊，就是一尺六寸。這裡是舉出它的四邊，而前面只是說它的一面罷了。 善男子，一切聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）、菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）……以這個緣故，所說是真實不虛妄的。 按：僧亮說，六度（六波羅蜜，佈施、持戒、忍辱、精進、禪定、智慧）是菩薩特別修行的法門。說了佈施這一件事，其餘五種可以類推得知。其餘各種修行，是聲聞、緣覺、菩薩三乘共同修行的。因為是佛所說，所以以慈悲為根本。先說人後說法。從不凈觀到無我觀等等，是說修行的相狀。從燸法到見道修道，是說證得果位的深淺。從正勤到八聖道，是說深淺法門的名目。從四禪到無諍三昧（Araṇā-samādhi，一種無諍的禪定），是說禪定的名稱。從他心智到佛智，是說智慧的名稱。這些都是以慈悲為根本。 善男子，能夠行善的人，名為真實思惟……像這樣有無量無邊的功德。 按：僧亮說，第四件事是說萬行就是慈悲。解除痛苦就是慈悲。聲聞、緣覺、菩薩三乘都是爲了滅除痛苦。要得到真實的利益，就是要滅除痛苦。思惟就是慈悲，窮盡痛苦名為乘。 迦葉菩薩（Kāśyapa，佛陀的弟子之一）對佛說：世尊……所修的慈心是沒有利益的嗎？ 按：僧亮說，第五件事是闡明慈悲。現在有真實的利益，所以才發問。 佛說：善男子，菩薩的慈悲……是真實思惟，不是沒有利益的。 按：僧亮說，有兩種情況必定會受苦。一種是因為不救助的緣故，一種是因為即使給予小的快樂，反而會增加更重的痛苦。說的是一闡提（Icchantika，斷絕一切善根的人）這類人。決定要承受苦報，也不僅僅是一闡提，其餘的業也有這種情況，而它們的相狀難以分辨。承受苦報不定的，是說給予快樂就能得到利益，不給予就得不到利益。遙遠地看見獅子，凡是不慈悲的事物，遇到它就會產生恐懼。大悲之人，如果遇到不順，實際上自然會產生快樂，因為憑藉著師長的存在。僧宗說，前面有兩個關卡，一同闡明慈悲有真實的利益，已經去除了一種疑惑。
【English Translation】 English version: A 'cun' (寸, a unit of length) not reduced at all is one side. Four 'cun' on each of the four sides is one 'chi liu cun' (尺六寸, one foot and six 'cun'). This refers to all four sides, while the previous statement only mentioned one side. Good man, all Śrāvakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (緣覺, those who attain enlightenment on their own), Bodhisattvas (菩薩, beings who vow to attain Buddhahood to save all sentient beings)... For this reason, what is said is true and not false. Note: Monk Liang said that the Six Perfections (六度, the six pāramitās: generosity, discipline, patience, diligence, meditation, and wisdom) are the special practices of Bodhisattvas. Having spoken of generosity, the other five can be inferred. The other practices are common to the three vehicles (聲聞, 緣覺, 菩薩). Because they are taught by the Buddha, they are rooted in compassion. First, people are discussed, then the Dharma. From the contemplation of impurity to the contemplation of no-self, etc., the aspects of practice are discussed. From the 'nuan fa' (燸法, warmth stage) to the path of seeing and the path of cultivation, the depth of the attained fruits is discussed. From right diligence to the Eightfold Noble Path, the names of the profound and shallow teachings are discussed. From the four dhyānas (四禪, four stages of meditative absorption) to the Araṇā-samādhi (無諍三昧, a state of non-contention), the names of the samādhis are discussed. From the knowledge of others' minds to the wisdom of the Buddha, the names of wisdom are discussed. All of these are said to be rooted in compassion. Good man, those who are able to do good are called true contemplation... Like this, there are immeasurable and boundless merits. Note: Monk Liang said that the fourth matter is that all practices are compassion. Removing suffering is compassion. The three vehicles (聲聞, 緣覺, 菩薩) all aim to eliminate suffering. To obtain real benefit is to eliminate suffering. Contemplation is compassion, and exhausting suffering is called a vehicle. Bodhisattva Kāśyapa (迦葉, one of the Buddha's disciples) said to the Buddha: World Honored One... Is the cultivated compassion without benefit? Note: Monk Liang said that the fifth matter clarifies compassion. There is real benefit now, so the question is asked. The Buddha said: Good man, the compassion of the Bodhisattva... is true contemplation, not without benefit. Note: Monk Liang said that there are two situations in which suffering is certain. One is because of not helping, and the other is because even if small happiness is given, it will increase heavier suffering. This refers to people like the Icchantika (一闡提, those who have severed all roots of goodness). Deciding to receive the retribution of suffering is not only for Icchantikas, but other karmas also have this situation, and their appearances are difficult to distinguish. Receiving suffering that is not fixed means that giving happiness will bring benefit, and not giving it will not bring benefit. Seeing a lion from afar, anything that is not compassionate will generate fear when encountered. A person of great compassion, if encountering adversity, will actually naturally generate happiness, because of relying on the presence of the teacher. Monk Zong said that there were two barriers before, both clarifying that compassion has real benefit, and one doubt has already been removed.
關。將顯事蹟。是故迦葉重有前問。佛即釋。
善男子我說是慈有無量(至)大涅槃經亦不可思議。
案。僧亮曰。明法身無緣。有感斯應。以顯大慈之功無出入異者也。
大般涅槃經集解卷第三十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十八
釋極愛一子地義 明佛不為眾生作煩惱因緣 明釋殺婆羅門以得一子地 明婆羅門入地獄發三念 明殺闡提無罪 出曠野鬼神緣起 發調達之跡 結修舍心果謂空平等地 廣釋十一空義
梵行品之第三
複次善男子菩薩摩訶薩(至)得住極愛一子之地。
案。僧亮曰。下以五譬。釋此地名也。僧宗曰。第四結三無量果也。言極愛一子者。此是第七地也。言七地菩薩見眾生在苦。乃至血流灑地。此愛是深於前。為勝也。八地以上。一心具萬行。息空有二相。是故沒其愛。名受苦平等之稱也。此下有五譬。第一譬極愛。第二譬以下有四譬。譬一子。明登地時平等之慈也。
善男子云何此地名曰極愛(至)是故此地名曰極愛。
案。僧亮曰。第一譬明見善則喜也。僧宗曰。此譬喜無量也。
善男子譬如父母見子遇患(至)是故此地名為一子。
案。僧亮
{ "translations": [ "關。將顯事蹟。是故迦葉（Kasyapa，人名，佛陀十大弟子之一）重有前問。佛即釋。", "", "善男子我說是慈有無量(至)大涅槃經亦不可思議。", "", "案。僧亮曰。明法身無緣。有感斯應。以顯大慈之功無出入異者也。", "", "大般涅槃經集解卷第三十七", "大正藏第 37 冊 No. 1763 大般涅槃經集解", "", "", "大般涅槃經集解卷第三十八", "", "釋極愛一子地義 明佛不為眾生作煩惱因緣 明釋殺婆羅門以得一子地 明婆羅門入地獄發三念 明殺闡提無罪 出曠野鬼神緣起 發調達（Devadatta，人名，佛陀的堂兄，也是佛陀的弟子，後背叛佛陀）之跡 結修舍心果謂空平等地 廣釋十一空義", "", "梵行品之第三", "", "複次善男子菩薩摩訶薩(至)得住極愛一子之地。", "", "案。僧亮曰。下以五譬。釋此地名也。僧宗曰。第四結三無量果也。言極愛一子者。此是第七地也。言七地菩薩見眾生在苦。乃至血流灑地。此愛是深於前。為勝也。八地以上。一心具萬行。息空有二相。是故沒其愛。名受苦平等之稱也。此下有五譬。第一譬極愛。第二譬以下有四譬。譬一子。明登地時平等之慈也。", "", "善男子云何此地名曰極愛(至)是故此地名曰極愛。", "", "案。僧亮曰。第一譬明見善則喜也。僧宗曰。此譬喜無量也。", "", "善男子譬如父母見子遇患(至)是故此地名為一子。", "", "案。僧亮" ], "english_translations": [ "It concerns revealing the manifested deeds. Therefore, Kasyapa (name of a person, one of the ten major disciples of the Buddha) repeatedly asked the previous question. The Buddha then explained.", "", 'Good man, I say that this compassion is immeasurable (to) the Great Nirvana Sutra is also inconceivable.', "", "According to Sengliang, it explains that the Dharmakaya (Dharma body) is without conditions, and there is a response when there is a feeling. This shows that the merit of great compassion has no difference in coming and going.", "", "Collected Explanations of the Great Nirvana Sutra, Volume 37", "Taisho Tripitaka Volume 37 No. 1763 Collected Explanations of the Great Nirvana Sutra", "", "", "Collected Explanations of the Great Nirvana Sutra, Volume 38", "", "Explanation of the Meaning of the Stage of Utmost Love and Only Child. Explaining that the Buddha does not create causes of affliction for sentient beings. Explaining the explanation of killing Brahmins to attain the stage of one child. Explaining the three thoughts of Brahmins entering hell. Explaining that killing Chandala (outcaste) is not a sin. Emerging from the origin of ghosts and spirits in the wilderness. Revealing the traces of Devadatta (name of a person, Buddha's cousin and disciple who later betrayed him). Concluding the result of cultivating the mind of equanimity, called the stage of emptiness and equality. Extensive explanation of the meaning of the eleven emptinesses.", "", "Chapter Three of Pure Conduct", "", "Furthermore, good man, the Bodhisattva Mahasattva (to) attains the stage of utmost love and only child.", "", "According to Sengliang, the following uses five metaphors to explain the name of this stage. According to Sengzong, the fourth concludes the three immeasurable fruits. The 'utmost love and only child' refers to the seventh stage. It means that when a Bodhisattva in the seventh stage sees sentient beings suffering, even to the point of blood flowing and sprinkling on the ground, this love is deeper than before and is superior. From the eighth stage onwards, the mind possesses ten thousand practices, ceasing the two aspects of emptiness and existence. Therefore, it submerges its love and is called the title of enduring suffering equally. Below are five metaphors. The first metaphor is utmost love. The following four metaphors are metaphors for one child. It explains the equality of compassion when ascending to the stage.", "", "Good man, why is this stage called utmost love (to) therefore this stage is called utmost love.", "", "According to Sengliang, the first metaphor explains the joy of seeing goodness. According to Sengzong, this metaphor is the immeasurable joy.", "", "Good man, for example, when parents see their child suffering from illness (to) therefore this stage is called one child.", "", "According to Sengliang" ] }
曰。第二譬明見惡則憂也。僧宗曰。此下四譬。是明病苦。苦有輕重。義推可有慈悲。𨷂無舍也。
善男子如人小時拾取土塊(至)是故此地複名一子。
案。僧亮曰。第三譬明教行善法也。僧宗曰。左手足頭譬之實慧。右手挑出譬方便慧。
善男子譬如父母所愛子(至)是故此地複名一子。
案。僧亮曰。第四譬入地獄為眾生也。
善男子譬如父母唯有一子(至)是故此地複名一子。
案。僧亮曰。第五譬明不瞋加惡。若瞋加惡。無益之苦。菩薩則不為也。結舍自有別地。今但言三耳。
迦葉菩薩白佛言世尊(至)復何因緣不墮地獄。
案。僧亮曰。聞上以五譬釋地名。今問佛者。為菩薩時。斷人命根。既不與地義相稱。而不墮地獄。進退未了。
若使等視一切眾生(至)云何于義不相違背。
案。僧宗曰。向舉殺婆羅門。以難因地之身業也。今舉罵提婆達。以難果地之口業也。若身口如是。意業自可知也。寶亮曰。迦葉作兩難。有四關。據始引終。事無遺也。故下更舉事。以審佛復不應爾也。
世尊須菩提者住虛空地(至)使諸眾生起重噁心。
案。僧亮曰。聲聞尚復。將護彼意。況佛菩薩起重惡耶。
佛告迦葉汝今不應至終
【現代漢語翻譯】 現代漢語譯本：說：第二個比喻說明見到惡事就憂愁。僧宗說：以下四個比喻，是說明病苦。苦有輕重之分，由此推斷應該有慈悲之心，絕對不能捨棄。
善男子，比如有人小時候撿起土塊（至）所以這塊地又名一子。
案：僧亮說：第三個比喻說明教導實行善法。僧宗說：左手、足、頭比喻真實的智慧，右手挑出比喻方便的智慧。
善男子，比如父母所愛的孩子（至）所以這塊地又名一子。
案：僧亮說：第四個比喻說明進入地獄是爲了眾生。
善男子，比如父母只有一個孩子（至）所以這塊地又名一子。
案：僧亮說：第五個比喻說明不因嗔恨而增加惡行。如果因嗔恨而增加惡行，是沒有益處的痛苦，菩薩是不會做的。總結捨棄自有別的處所，現在只說三點而已。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊（至）又是什麼因緣不墮入地獄？
案：僧亮說：聽了上面用五個比喻解釋地名的含義，現在迦葉（Kasyapa）問佛，是因為菩薩（Bodhisattva）在過去世斷人命根，既不符合地的含義，又不墮入地獄，進退兩難。
如果平等看待一切眾生（至）怎麼在道理上不相違背？
案：僧宗說：先前舉殺婆羅門（Brahmin）的例子，是爲了質疑因地時的身業。現在舉罵提婆達多（Devadatta）的例子，是爲了質疑果地時的口業。如果身口如此，意業自然可以知道了。寶亮說：迦葉（Kasyapa）提出兩難，有四個關鍵，從開始到結束，事情沒有遺漏。所以下面再舉例子，來審視佛是否不應該這樣做。
世尊，須菩提（Subhuti）住在虛空之地（至）使眾生生起嚴重的噁心。
案：僧亮說：聲聞（Sravaka）尚且如此，將護他人的心意，更何況佛菩薩（Buddha-Bodhisattva）會生起嚴重的噁心呢？
佛告訴迦葉（Kasyapa）：你不應該最終...
【English Translation】 English version: It is said: The second analogy explains that seeing evil causes sorrow. The monk Zong said: The following four analogies explain the suffering of illness. Suffering has degrees of severity, from which it can be inferred that there should be compassion and absolutely no abandonment.
Good man, for example, a person picks up a clod of earth when he is young (to) Therefore, this land is also called 'one son'.
Note: The monk Liang said: The third analogy explains teaching and practicing good Dharma. The monk Zong said: The left hand, foot, and head are metaphors for true wisdom, and the right hand picking out is a metaphor for expedient wisdom.
Good man, for example, a child loved by parents (to) Therefore, this land is also called 'one son'.
Note: The monk Liang said: The fourth analogy explains entering hell for the sake of sentient beings.
Good man, for example, parents have only one child (to) Therefore, this land is also called 'one son'.
Note: The monk Liang said: The fifth analogy explains not increasing evil due to anger. If evil is increased due to anger, it is a useless suffering, which a Bodhisattva (Bodhisattva) would not do. Concluding the abandonment has its own separate place, but now only three points are mentioned.
Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha: World Honored One (to) What is the cause and condition that one does not fall into hell?
Note: The monk Liang said: Having heard the above explanation of the meaning of the land's name using five analogies, now Kasyapa (Kasyapa) asks the Buddha because the Bodhisattva (Bodhisattva) in the past severed the life roots of others, which neither conforms to the meaning of the land nor results in falling into hell, making it difficult to advance or retreat.
If one regards all sentient beings equally (to) How can it not contradict the principle?
Note: The monk Zong said: The previous example of killing a Brahmin (Brahmin) was to question the bodily karma at the time of the cause. The current example of scolding Devadatta (Devadatta) is to question the verbal karma at the time of the result. If the body and mouth are like this, the mental karma can naturally be known. Bao Liang said: Kasyapa (Kasyapa) raises two difficulties, with four key points, from beginning to end, nothing is omitted. Therefore, another example is given below to examine whether the Buddha should not do this.
World Honored One, Subhuti (Subhuti) dwells in the land of emptiness (to) Causing sentient beings to develop severe evil thoughts.
Note: The monk Liang said: Even a Sravaka (Sravaka) is like this, protecting the minds of others, let alone a Buddha-Bodhisattva (Buddha-Bodhisattva) developing severe evil thoughts?
The Buddha told Kasyapa (Kasyapa): You should not ultimately...
不為作煩惱因緣。
案。僧亮曰。將欲正答。且先借譬。假設之辭。明不為眾生作煩惱因緣也。有兩意。前明佛實不作。后明不應說也。佉陀羅樹作炭。一燒六日乃滅。堅利傷人。
善男子如汝所言如來往昔(至)于諸眾生終無奪命。
案。僧亮曰。正答中有三意。此第一歷舉六度明。乃是施命。豈云奪命。若於蟻子。尚不無益而殺。況婆羅門耶。舉初度。指明現在有益。后舉五度。明二世益也。僧宗曰。此下答初難之前關。菩薩之為法。蟻子尚不故殺。況婆羅門。但自此人。設不殺之。亦墮地獄。聖人今為作因緣。故令反迷有速也。若不為其作外緣。則墮墜無已。斯乃所以作解脫因緣。非謂為殺也。因廣彰事驗。明菩薩所行恒施眾生壽命。云何難言斷其命耶。然菩薩所施眾生長壽。乃是佛果。無為法性之命。無苦之樂。豈復與彼眾生生死。三受樂命者乎。故知其理必然也。於時已得此地者。但自慈心故殺。非是噁心故也。設一譬以顯之。正為護法。故斷其命。令善心得生耳。然菩薩常生此心。隨有眾生。生善法者。不問好惡。要當爲之。是以諸婆羅門命終之後。即生三念。既舍人間報受地獄苦重。即覺所作為鄙。兼得宿命智。知從人道來。知所生是地獄。悟謗經之因緣重。是以致斯報。既知罪業
【現代漢語翻譯】 現代漢語譯本 不製造使人煩惱的因緣。
註釋：僧亮說，將要正式回答這個問題，先用比喻，假設的說法，來說明佛不會為眾生製造煩惱的因緣。這裡有兩層意思：一是說明佛實際上不會製造煩惱因緣，二是說明不應該這樣說佛。就像用佉陀羅樹（Acacia catechu，一種樹木）做成的炭，燃燒六天才會熄滅，堅硬鋒利，會傷人。
善男子，正如你所說，如來往昔（乃至）對於一切眾生，終究沒有奪取他們的性命。
註釋：僧亮說，正式回答中有三層意思。這是第一層，列舉六度（六種修行方法：佈施、持戒、忍辱、精進、禪定、智慧）來說明，佛乃是佈施生命，怎麼會奪取生命呢？即使對於螞蟻這樣微小的生命，尚且不會在沒有利益的情況下殺害，更何況是婆羅門（Brahmana，古印度祭司）呢？先舉佈施這一度，指明現在有利益，後面舉其他五度，說明過去和未來的利益。僧宗說，下面是回答最初的責難。菩薩的行事準則，即使是螞蟻也不會故意殺害，更何況是婆羅門。只是這個人，即使不殺他，也會墮入地獄。聖人現在為他創造一個因緣，讓他更快地從迷惑中醒悟。如果不為他創造外在的因緣，他就會無休止地墮落下去。這正是為他創造解脫的因緣，而不是爲了殺他。因此廣泛地彰顯事實，證明菩薩所做的事情一直是佈施眾生的壽命。怎麼能說斷了他的命呢？而且菩薩所佈施給眾生的長壽，乃是佛果（Buddha-phala，成佛的果報），是無為法性（Asamskrta-dharma-svabhava，不生不滅的真如本性）的生命，是無苦的快樂。難道是給那些眾生生死的、感受快樂的生命嗎？所以知道這個道理是必然的。在當時已經得到此地（指菩薩的果位）的人，只是因為慈悲心才殺人，不是因為噁心。假設一個比喻來顯示這一點，正是爲了守護佛法，才斷了他的命，讓他的善心得以生起。而且菩薩常常生起這樣的心，只要有眾生，生起善法的，不論好壞，一定要幫助他。因此，那些婆羅門命終之後，立即生起三種念頭：既然捨棄了人間的果報，承受地獄的深重痛苦，就覺悟到自己所作所為的卑鄙，並且得到宿命智（Purva-nivasanusmrti-jnana，回憶前世的能力），知道自己是從人道來的，知道自己所生的地方是地獄，領悟到誹謗佛經的因緣深重，所以才導致這樣的果報。既然知道了罪業
【English Translation】 English version Not creating causes and conditions for affliction.
Commentary: The monk Liang said, 'Intending to answer directly, let's first use a metaphor, a hypothetical statement, to explain that the Buddha does not create causes and conditions for affliction for sentient beings. There are two meanings here: first, to explain that the Buddha actually does not create causes of affliction; second, to explain that it should not be said of the Buddha in this way. It's like charcoal made from the Khadira tree (Acacia catechu), which takes six days to burn out, is hard and sharp, and can hurt people.'
'Good man, as you said, the Tathagata (Thus Come One, an epithet of the Buddha) in the past (even) towards all sentient beings, ultimately did not take their lives.'
Commentary: The monk Liang said, 'There are three meanings in the direct answer. This is the first, listing the Six Perfections (Six Paramitas: generosity, morality, patience, diligence, concentration, and wisdom) to explain that the Buddha is giving life, how could he be taking life? Even for such a small life as an ant, he would not kill without benefit, let alone a Brahmana (ancient Indian priest)?' First, he cites the perfection of generosity, pointing out the present benefit, and then he cites the other five perfections, explaining the benefits of the past and future. The monk Zong said, 'Below is the answer to the initial difficulty. The principle of the Bodhisattva (Enlightenment Being) is that even an ant would not be intentionally killed, let alone a Brahmana. It's just that this person, even if he is not killed, will fall into hell. The sage is now creating a cause and condition for him, so that he can awaken from delusion more quickly. If an external cause and condition is not created for him, he will fall endlessly. This is precisely to create a cause and condition for liberation, not to kill him.' Therefore, widely manifest the facts to prove that what the Bodhisattva does is always giving life to sentient beings. How can it be said that he cut off his life? Moreover, the longevity that the Bodhisattva bestows on sentient beings is the Buddha-phala (fruit of Buddhahood), the life of Asamskrta-dharma-svabhava (unconditioned Dharma-nature), the happiness without suffering. Is it giving those sentient beings a life of birth and death, experiencing happiness? Therefore, knowing this principle is inevitable. Those who have already attained this ground (referring to the Bodhisattva's stage) at that time only kill out of compassion, not out of malice. Suppose a metaphor to show this, it is precisely to protect the Dharma that he cuts off his life, so that his good mind can arise. Moreover, the Bodhisattva always gives rise to this mind, as long as there are sentient beings who give rise to good Dharma, regardless of good or bad, he must help them. Therefore, after those Brahmanas die, they immediately give rise to three thoughts: since they have abandoned the reward of the human realm and are enduring the deep suffering of hell, they realize the baseness of their actions, and they obtain the Purva-nivasanusmrti-jnana (knowledge of past lives), knowing that they came from the human realm, knowing that the place where they are born is hell, realizing that the cause and condition of slandering the scriptures is deep, and therefore leads to this retribution. Since they know the sin
如此。便信敬之志。悔昔所作。即壞本業。生於人天。故得知于常理生信。一詣無不感也。自有解言。生於阿鼻。受苦無間。應不得生三念。一家所解。不憚此為妨。乃可生在無間。不得起樂受耳。何容於苦識之中。都不得生心。而有所壞憶耶。故知此言無妨也。
善男子汝向所問殺婆羅門(至)斷其命根非噁心也。
案。僧宗曰。第二意也。言得此地。故為三念。有利益故殺。所以無罪也。
善男子譬如父母唯有一子(至)欲令改往遵修善法。
案。僧亮曰。直以慈心殺義為喻。不遍取譬。
菩薩意常作是思惟(至)隨其方便要當爲之。
案。僧亮曰。但使有益事。不問善惡也。
諸婆羅門命終之後(至)十劫壽命云何名殺。
案。僧亮曰。因殺而施命。不起彼煩惱。以證成地義也。
善男子若人掘地刈草斫樹(至)雖奪其命而非噁心。
案。僧亮曰。答上不入地獄難也。上云。善心殺故無罪。似如父母善心殺。復得無罪。故須明也。此言我無噁心。地復無罪。故不墮地獄也。夫得殺罪者。有三種。一由心得罪。如噁心人殺闡提。二由地得罪。如善心人殺善人三由心地共得罪。如不善心人殺善人也。僧宗曰。證無噁心雖殺無罪也。寶亮曰。答初難之
【現代漢語翻譯】 現代漢語譯本：
如此，便會產生信敬之心，懺悔過去所作的惡業，從而斷除原本的惡業，轉生於人道或天道。因此，可以通過常理來理解，只要心懷真誠的信仰，沒有不被感動的。有一種解釋說，如果生於阿鼻地獄（Avici Hell，八大地獄中最苦之處），遭受無間斷的痛苦，就不應該能夠生起三念（three thoughts，指善念）。一家之言認為，不必擔心這會成為障礙，即使生在無間地獄，也只是不能生起快樂的感受罷了。怎麼可能在痛苦的意識之中，完全不能生起心念，而有所回憶呢？所以，這種說法是沒有妨礙的。
『善男子，你先前所問的殺婆羅門（Brahmin，古印度僧侶階層）的問題，乃至斷其命根，如果不是出於噁心。』
按僧宗的說法，這是第二個意思。意思是說，因為獲得了這種地位，所以才會有三念。因為有利益，所以殺戮沒有罪過。
『善男子，譬如父母只有一個孩子，乃至想要讓他改過自新，遵循修行善法。』
按僧亮的說法，這只是用慈悲心殺戮的意義來作比喻，而不是普遍地選取譬喻。
『菩薩的心中常常這樣思惟，乃至隨順其方便，一定要去做。』
按僧亮的說法，只要是有益的事情，就不問是善是惡。
『諸位婆羅門命終之後，乃至十劫的壽命，怎麼能稱之為殺戮呢？』
按僧亮的說法，因為殺戮而施予生命，不生起他們的煩惱，以此來證明成就地位的意義。
『善男子，如果有人挖掘土地、割除草木、砍伐樹木，乃至奪取它們的生命，但如果不是出於噁心。』
按僧亮的說法，這是回答上面關於不墮地獄的疑問。上面說，因為善心殺戮所以沒有罪過，似乎如同父母以善心殺戮，又能夠沒有罪過。所以需要說明。這裡說，我沒有噁心，土地也沒有罪過，所以不會墮入地獄。得到殺罪的原因有三種：一是由於心而得罪，如噁心之人殺害闡提（icchantika，斷善根者）；二是由地而得罪，如善心之人殺害善人；三是由心地共同得罪，如不善心之人殺害善人。僧宗說，證明沒有噁心，即使殺戮也沒有罪過。寶亮說，這是回答最初的疑問。
【English Translation】 English version:
Thus, a mind of faith and reverence arises, repenting past actions, thereby ceasing the original evil karma and being reborn in the realms of humans or gods. Therefore, it can be understood through common sense that as long as one holds sincere faith, there is nothing that will not be moved. One interpretation says that if one is born in Avici Hell (the most painful of the eight great hells), suffering uninterrupted torment, one should not be able to generate three thoughts (referring to wholesome thoughts). One school of thought believes that there is no need to worry that this will become an obstacle; even if one is born in Avici Hell, one simply cannot generate joyful feelings. How is it possible that within the consciousness of suffering, one cannot generate any thoughts at all, and have no recollection? Therefore, this statement is not an obstacle.
'Good man, regarding your previous question about killing a Brahmin (ancient Indian priestly class), even to the point of severing their life root, if it is not out of an evil mind.'
According to Monk Zong, this is the second meaning. It means that because one has attained this position, one has these three thoughts. Because there is benefit, killing is not a sin.
'Good man, it is like parents who have only one child, even to the point of wanting them to correct their past mistakes and follow the practice of wholesome Dharma.'
According to Monk Liang, this is merely using the meaning of killing with a compassionate heart as a metaphor, not universally selecting analogies.
'A Bodhisattva constantly thinks in this way, even to the point of following the expedient means, one must do it.'
According to Monk Liang, as long as it is a beneficial matter, one does not ask whether it is good or evil.
'After the Brahmins die, even to the point of having a lifespan of ten kalpas (aeons), how can it be called killing?'
According to Monk Liang, giving life because of killing, not causing their afflictions to arise, is to prove the meaning of attaining the position.
'Good man, if someone digs the earth, cuts the grass, chops down trees, even to the point of taking their lives, but if it is not out of an evil mind.'
According to Monk Liang, this is answering the above question about not falling into hell. The above says that because of killing with a good heart, there is no sin, seemingly like parents killing with a good heart, and being able to have no sin. Therefore, it needs to be explained. Here it says, I have no evil mind, and the earth has no sin, so I will not fall into hell. There are three reasons for incurring the sin of killing: first, incurring sin due to the mind, such as an evil-minded person killing an icchantika (one who has severed their roots of goodness); second, incurring sin due to the object, such as a good-minded person killing a good person; third, incurring sin jointly due to the mind and the object, such as an unwholesome-minded person killing a good person. Monk Zong said, proving that without an evil mind, even killing is without sin. Bao Liang said, this is answering the initial question.
后關也。無殺心故。不墮地獄也。以婆羅門悉是闡提。無傷田之義。故知得殺罪者。必我由有噁心。傷彼福田也。
善男子婆羅門法若殺蟻子(至)無數千年在地獄中。
案。僧亮曰。將明殺婆羅門。無從地得罪義也。先舉外道所言。有殺無罪。此說非也。
善男子佛及菩薩知殺有三(至)是故雖殺不墮地獄。
案。僧亮曰。謂在三者。從地得罪。若不墮此三者。闡提斷善根。故無從地得罪義也。僧宗曰。第三意證殺所以無罪也。謂三種之中。必因殺而有利者。尚無有罪。何況不墮三種殺中。而有罪耶。
善男子汝上所言如來何故(至)應正遍知知方便故。
案。僧亮曰。此下答果上有口過之難也。明以知方便故。莫問語之粗細。但使有益便說。無益則不。此非二乘所知也。僧宗曰。此答中有三意。此第一先明善照機宜。動必有益也。寶亮曰。答第二難。明所以發此言者。要使是時是法。必有利耳。諸佛豈空發言乎。
善男子如我一時游彼曠野(至)故示如是種種方便。
案。僧宗曰。此第二意。明但必有益。乃至身業苦楚眾生。何況粗言耶。
善男子我于爾時實不罵辱(至)不應如是生於疑網。
案。僧亮曰。第三意。拂跡。明提婆達非實人也。寶
【現代漢語翻譯】 現代漢語譯本： 后關也。因為沒有殺心，所以不會墮入地獄。因為婆羅門都是闡提（斷善根者），沒有可傷害的福田之義。因此可知，得到殺罪的人，必定是因為我有噁心，傷害了他們的福田。 善男子，婆羅門的戒律如果殺了一隻螞蟻（乃至），無數千年都要在地獄中受苦。 按僧亮所說，將要說明殺婆羅門，沒有從地而得罪的道理。先舉外道所說，有殺無罪，這種說法是不對的。 善男子，佛及菩薩知道殺有三種（乃至），所以即使殺了也不會墮入地獄。 按僧亮所說，所說的三種，是從地而得罪。如果不墮入這三種，闡提斷了善根，所以沒有從地而得罪的道理。僧宗說，第三種意思是證明殺之所以沒有罪。意思是三種之中，必定因為殺而有利的，尚且沒有罪，何況不墮入三種殺中，而有罪呢？ 善男子，你上面所說如來為何（乃至），應該以正遍知知道方便的緣故。 按僧亮所說，這以下回答果上有口過之難。說明因為知道方便的緣故，不要問話語的粗細，只要有益處就說，沒有益處就不說。這不是二乘所能知道的。僧宗說，這個回答中有三種意思。這是第一種，先說明善於觀察時機，行動必定有益處。寶亮說，回答第二難，說明之所以說這些話，一定要使是時是法，必定有利。諸佛難道會隨便說話嗎？ 善男子，如我一時遊歷那片曠野（乃至），所以示現如此種種方便。 按僧宗所說，這是第二種意思，說明只要必定有益處，乃至用身業來苦楚眾生，何況是粗惡的言語呢？ 善男子，我于爾時實在沒有罵辱（乃至），不應該如此產生疑網。 按僧亮所說，這是第三種意思，拂去痕跡。說明提婆達多（Devadatta）並非真實的人。寶亮
【English Translation】 English version: It is the later stage. Because there is no intention to kill, one will not fall into hell. Because all Brahmins are Icchantikas (those who have severed their roots of goodness), there is no meaning of harming a field of merit. Therefore, it can be known that those who receive the sin of killing must be because I have an evil mind and harmed their field of merit. Good man, according to Brahmin law, if one kills an ant (or even more), one will suffer in hell for countless thousands of years. According to Sengliang, it will be explained that killing a Brahmin does not incur sin from the earth. First, the heretics say that there is no sin in killing, but this statement is incorrect. Good man, Buddhas and Bodhisattvas know that there are three types of killing (and so on), so even if they kill, they will not fall into hell. According to Sengliang, the three types mentioned incur sin from the earth. If one does not fall into these three types, the Icchantika has severed the roots of goodness, so there is no reason to incur sin from the earth. Sengzong said that the third meaning is to prove that there is no sin in killing. It means that among the three types, if there is definitely a benefit from killing, there is still no sin, let alone falling into the three types of killing and still having sin? Good man, why did the Tathagata say what you said above (and so on)? It should be because of the expedient knowledge of the Samyak-sambuddha (perfectly enlightened one). According to Sengliang, this below answers the difficulty of verbal faults on the fruit. It explains that because of knowing the expedient, do not ask about the coarseness of the words, but say whatever is beneficial, and do not say what is not beneficial. This is not something that the Two Vehicles can know. Sengzong said that there are three meanings in this answer. This is the first, explaining that being good at observing the opportunity, actions will definitely be beneficial. Baoliang said that answering the second difficulty, explaining that the reason for saying these words is to ensure that it is the right time and the right Dharma, and it will definitely be beneficial. Would the Buddhas speak casually? Good man, as I once traveled in that wilderness (and so on), so I showed such various expedients. According to Sengzong, this is the second meaning, explaining that as long as it is definitely beneficial, even using bodily actions to cause suffering to sentient beings, let alone coarse words? Good man, at that time I did not actually scold or insult (and so on), and should not give rise to such doubts. According to Sengliang, this is the third meaning, brushing away traces. It explains that Devadatta (提婆達多) is not a real person. Baoliang
亮曰。答后關難也。提婆達多非近情所測。云何墮此獄耶。
迦葉菩薩白佛言世尊(至)所謂極愛如一子地。
案。僧宗曰。前來第一定四無量名數。第二明淺深。第三明慈有實益。第四結三無量果。此第五嘆佛說也。
迦葉菩薩白佛言世尊(至)空平等地如須菩提。
案。僧亮曰。以小譬大證也。理必平也。僧宗曰。前第四段。結三無量果。第五仍嘆佛。此第六結舍果也。此中有八重明義。第一明修舍心故。得空平等地。即善識十一空。為其果也。第二明非但識空。復能深照世諦。出八種知見覺也。既空有兩解。故第三明則得四辨以益物也。既有益之跡。執滯之家。謂有四可得。故第四說十無以遣執也。第五文殊舉本無今有偈。意存無取無著。以證無著。雖明無以遣有。而復執無以為勝。故第六明反常之說。雙遣其患也。乃至反常之旨。尚使當時有益。況有無之教。而非益乎。於是物情迷悶。寄心無所。是以第七明雖無所得。于體理者。終曰有得。故言菩薩得第一義也。言第一義者。即涅槃耳。第八舉已有見者。證有得也。如須菩提者。此于聲聞中。觀空第一。既為時人所知。故借淺以明深也。寶亮曰。第五段結舍果也。亦同在初地。夫四無量行。本相關涉。不得相離。今言得平等地者。
【現代漢語翻譯】 現代漢語譯本： 亮說：這是爲了回答後面提出的難題。提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）不是一般的情感所能測度的，怎麼會墮入這個地獄呢？
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊（Bhagavan）……（乃至）……所謂極愛如同對待唯一的孩子一樣。
按僧宗的說法：前面第一部分確定了四無量心（Four Immeasurables，即慈、悲、喜、舍）的名數，第二部分闡明了它們的深淺，第三部分說明了慈心具有實際的利益，第四部分總結了三種無量心的果報，這第五部分是讚歎佛陀的說法。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊（Bhagavan）……（乃至）……證得空平等之地，如同須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）一樣。
按僧亮的說法：這是以小的比喻來證明大的，道理必然是平等的。僧宗說：前面第四段總結了三種無量心的果報，第五段仍然是讚歎佛陀，這第六段是總結舍心的果報。這裡面有八重含義：第一，說明修習舍心，因此證得空平等之地，也就是善於認識十一種空性，這是舍心的果報。第二，說明不僅僅是認識空性，還能深刻地照見世俗諦，從而產生八種知見覺。既然空和有有兩種理解，所以第三，說明因此獲得四無礙辯才（Four Kinds of Eloquence）來利益眾生。既然有利益眾生的事蹟，那些執著的人就認為有四種可以獲得。所以第四，說明十種無（Ten Non-existences）來遣除執著。第五，文殊菩薩（Manjusri Bodhisattva）舉出本來沒有現在有的偈頌，意在不取不著，以此來證明無著。雖然說明用無來遣除有，但又執著于無以為勝，所以第六，說明反常的說法，同時遣除這兩種弊病。乃至反常的旨意，尚且能使當時的人受益，更何況有和無的教義，而不能使人受益呢？於是眾生的情感迷惑困頓，心靈無所寄託，所以第七，說明雖然沒有所得，但對於體悟真理的人來說，最終還是有所得的，所以說菩薩證得第一義。所謂第一義，就是涅槃。第八，舉出已經有見地的人，來證明有所得。如同須菩提，他在聲聞弟子中，觀空是第一的，既然為當時的人所知，所以借用淺顯的來闡明深刻的。寶亮說：第五段是總結舍心的果報，也同樣是在初地。四無量心的修行，本來就是相互關聯的，不能相互分離。現在說證得平等之地，是……
【English Translation】 English version: Liang said: This is to answer the difficult questions that follow. Devadatta (Buddha's cousin, known for opposing the Buddha) is not someone whose actions can be fathomed by ordinary emotions. How could he have fallen into this hell?
Kasyapa Bodhisattva said to the Buddha: World Honored One (Bhagavan)... (up to)... So-called extreme love is like treating one's only child.
According to Monk Zong: The first part above establishes the names and numbers of the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity), the second part clarifies their depth, the third part explains that loving-kindness has practical benefits, the fourth part concludes the results of the three immeasurables, and this fifth part praises the Buddha's teachings.
Kasyapa Bodhisattva said to the Buddha: World Honored One (Bhagavan)... (up to)... Attaining the ground of emptiness and equality, like Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness).
According to Monk Liang: This is using a small analogy to prove a great one; the principle must be equality. Monk Zong said: The fourth section above concludes the results of the three immeasurables, the fifth section still praises the Buddha, and this sixth section concludes the result of equanimity. There are eight layers of meaning here: First, it explains that by cultivating equanimity, one attains the ground of emptiness and equality, which is being skilled in recognizing the eleven kinds of emptiness; this is the result of equanimity. Second, it explains that not only does one recognize emptiness, but one can also deeply illuminate conventional truth, thereby generating eight kinds of knowledge and perception. Since there are two understandings of emptiness and existence, therefore, third, it explains that one obtains the Four Kinds of Eloquence to benefit beings. Since there are deeds of benefiting beings, those who are attached believe that there are four things that can be obtained. Therefore, fourth, it explains the Ten Non-existences to dispel attachments. Fifth, Manjusri Bodhisattva cites the verse 'originally non-existent, now existent,' intending to be non-grasping and non-attached, thereby proving non-attachment. Although it explains using non-existence to dispel existence, one then clings to non-existence as superior, so sixth, it explains the unconventional teachings, simultaneously dispelling both faults. Even the unconventional intent can still benefit people at that time, let alone the teachings of existence and non-existence, which cannot benefit people? Thereupon, the emotions of beings are confused and perplexed, and their minds have nowhere to rest, so seventh, it explains that although there is nothing obtained, for those who realize the essence of truth, there is ultimately something obtained, so it is said that the Bodhisattva attains the First Meaning. The so-called First Meaning is Nirvana. Eighth, it cites those who already have insight to prove that there is something obtained. Like Subhuti, among the Sravaka disciples, his contemplation of emptiness is the foremost. Since he is known by the people of that time, he is used as a shallow example to illustrate the profound. Bao Liang said: The fifth section concludes the result of equanimity, which is also on the first ground. The practice of the Four Immeasurables is inherently interconnected and cannot be separated. Now it is said that one attains the ground of equality, which is...
是登初地日。得真無漏也。見法體空故。以空平等為名。而所以別結者。欲使人樂此空法。而修行耳。智秀曰。此下第二段也。有三科。第一問果在何地。第二問空是何空。第三說得利者也。此即答其第一問。正辨舍果。明此果在心。則善能照空。從所照受名。謂所得之地。為空平等也。
善男子菩薩摩訶薩(至)善能修集諸空法故。
案。僧亮曰。釋空平等義。以明地相地名也。譬如虛空者。釋所以空平等為地者。善修諸法空故也。智秀曰。明本性自空。故無所見。非是不能見法也。
迦葉菩薩白佛言世尊云何名空(至)是名內外俱空。
案。僧亮曰。內情名內。以二種空觀也。一互空。如牛中無馬。我無他法。名為空也。二相待名空。無外故無內。何者。父母是外。亦不自外。因內故外也。內中無故。外不可得。外不可得。故無內也。眾生壽命。常樂我凈。七法橫計。亦名為外。大品云。二諦無眾生。知眾生等。是橫計也。雖有性者。七法橫故可無耳。佛性不橫。故須明也。內法外法。是別也。因別有總。空亦同上。不在二空者。內外二空。不在相待空也。但說二者。別中既無。總中可知也。僧宗曰。十一空。乃此經一時之教也。自大品諸經。乃有十八空。當知空無多少。以遣惑有廣狹
【現代漢語翻譯】 現代漢語譯本 是登初地（Bodhisattva Bhumi，菩薩修行的第一個階段）之日，獲得真正的無漏智慧。因為見到法（Dharma，佛法）的本體是空性的緣故，所以用『空平等』來命名。而特別加以說明的原因，是想讓人樂於接受這種空性之法，從而修行。智秀說，下面是第二段，分為三個部分。第一問果位在哪個階段，第二問空是什麼空，第三說得到利益的人。這裡是回答第一個問題，正是辨別捨棄果位，說明這個果位在心中，就能很好地照見空性。從所照見的境界來命名，所獲得的地，為空平等。
『善男子，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）……善於修習各種空性之法。』
僧亮說，這是解釋空平等的意義，用來說明地相地名。譬如虛空，解釋了為什麼空平等可以作為地。因為善於修習諸法空性的緣故。智秀說，說明本性自空，所以沒有什麼可見的。不是不能見到法。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊，如何稱之為空……這稱為內外皆空。』
僧亮說，內情稱為內，用兩種空觀來看待。一是互相空，比如牛中沒有馬，我沒有其他法，這稱為空。二是相待名空，沒有外就沒有內。為什麼呢？父母是外，但也不是自身之外，因為有內才有外。內中沒有，外就不可得。外不可得，所以沒有內。眾生、壽命、常、樂、我、凈，這七法橫加計度，也稱為外。《大品般若經》說，二諦（Two Truths）中沒有眾生，知道眾生等，是橫加計度。即使有自性，七法橫加計度也可以沒有。佛性（Buddha-nature）不橫加計度，所以需要說明。內法外法，是區別。因為區別才有總。空也和上面一樣。不在二空中的，內外二空，不在相待空中。只說兩種，區別中既然沒有，總體中可知。僧宗說，十一空，是這部經一時的教法。自從《大品般若經》等經，才有十八空。應當知道空沒有多少，用來遣除迷惑有廣狹。
【English Translation】 English version It is on the day of ascending to the first Bhumi (Bodhisattva Bhumi, the first stage of a Bodhisattva's practice) that one attains true, undefiled wisdom. Because one sees that the essence of Dharma (Dharma, the teachings of the Buddha) is emptiness, it is named 'Equality of Emptiness'. The reason for specifically explaining this is to encourage people to delight in this Dharma of emptiness and thus practice it. Zhi Xiu said, the following is the second section, divided into three parts. The first asks in which stage the fruit is located, the second asks what kind of emptiness it is, and the third speaks of those who receive benefits. This is the answer to the first question, precisely distinguishing the abandonment of the fruit, explaining that this fruit is in the heart, and one can then well illuminate emptiness. It is named based on the realm that is illuminated, the ground attained is the Equality of Emptiness.
'Good man, Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva)... is skilled in cultivating all kinds of emptiness Dharmas.'
Seng Liang said, this explains the meaning of the Equality of Emptiness, using it to explain the characteristics and names of the ground. For example, like empty space, it explains why the Equality of Emptiness can be taken as a ground. It is because one is skilled in cultivating the emptiness of all Dharmas. Zhi Xiu said, it explains that the inherent nature is empty, so there is nothing to be seen. It is not that one is unable to see the Dharma.
Kāśyapa Bodhisattva (Kāśyapa Bodhisattva) said to the Buddha: 'World Honored One, how is it called emptiness... This is called emptiness both internally and externally.'
Seng Liang said, inner feelings are called inner, using two kinds of emptiness contemplation to view it. One is mutual emptiness, such as there being no horse in a cow, I have no other Dharma, this is called emptiness. Two is emptiness named by relativity, without the external there is no internal. Why? Parents are external, but they are not outside of oneself, because there is the internal, then there is the external. If there is nothing within, the external cannot be obtained. If the external cannot be obtained, then there is no internal. Sentient beings, lifespan, permanence, bliss, self, purity, these seven Dharmas are horizontally added and measured, and are also called external. The Mahaprajnaparamita Sutra says that in the Two Truths (Two Truths) there are no sentient beings, knowing sentient beings, etc., is horizontally added and measured. Even if there is self-nature, the seven Dharmas can be without it because they are horizontally added and measured. Buddha-nature (Buddha-nature) is not horizontally added and measured, so it needs to be explained. Inner Dharma and outer Dharma are distinctions. Because of distinctions, there is totality. Emptiness is also the same as above. Those not in the two emptinesses, the inner and outer emptinesses, are not in the emptiness of relativity. Only two are mentioned, since there is nothing in the distinctions, it can be known in the totality. Seng Zong said, the eleven emptinesses are the teachings of this sutra at one time. Since the Mahaprajnaparamita Sutra and other sutras, there are eighteen emptinesses. It should be known that emptiness does not have more or less, it is used to dispel delusions with breadth and narrowness.
。故教門不同耳。就十一門中。前五空遣六諦家病也。百論中言。外道計有一總有之法。與一切法合。今前五空。遣其總心。言內中無外。外中無內。有為無為亦如是。豈有總法與法合耶。第六無始。遣二十五諦家之計也。上五空迷果。此冥諦迷因也。人情謂遣向橫計。方有空生。今言不待遣橫。但其體性自空也。無所有空者。向雖言性空。何以辨耶。今以智撿。都無所有。驗所以空也。第一義空者。夫有是生著之處。向借無以遣有。此無于有。其理則勝。是為第一讚嘆。以受名也。空空者。物情生執。謂遣有會空。理極於此。執之為勝。復為病也。言本為遣有故說空。豈有空可得耶。大空者。前已遣境。今復遣智。境智雙忘。始為大也。內法中無外法故。豈有一總有遍一切處耶。未得為性。已得為三寶也。非內非外者。以眾生有為。佛性無為故也。無為。故言非內也。不離眾生而有性。故言非外也。內外空者。上二空心弱。不能並觀。今心力轉勝。故能雙觀也。八地之心。豈有強弱。示空門有次第耳。唯有佛性。不在二空者。雙觀二法。雖復內外之異。然有是同。而如來佛性三寶非有法。雖復雙觀。而內外不攝此四法也。今至雙觀時。不言無父母。但言無三寶等者。以父母始終不離內外。故不復說。而三寶非內外。
【現代漢語翻譯】 現代漢語譯本：因此教門才會有所不同。就這十一門來說，前五個空是爲了遣除六諦家（Samkhya，數論派）的執著病患。《百論》中說，外道計度有一種總括一切、普遍存在的法，與一切法相合。現在前五個空，是爲了遣除他們所執著的總心，說明內在之中沒有外在，外在之中沒有內在，有為法和無為法也是如此。哪裡會有總法與一切法相合呢？ 第六個無始空，是爲了遣除二十五諦家（認為世界由二十五種根本原理構成）的計度。前面的五個空是迷惑于果，這個冥諦是迷惑于因。人們通常認為遣除向外橫向的計度，才會有空產生。現在說不需等待遣除橫向的計度，只是它的體性本來就是空。無所有空的意思是，前面雖然說了體性是空，但如何辨別呢？現在用智慧來檢查，一切都沒有，以此來驗證它是空的。 第一義空的意思是，有是產生執著的地方，前面借用無來遣除有，這個無相對於有來說，它的道理就更勝一籌，所以用第一來讚歎，因此而得名。空空的意思是，人們產生執著，認為遣除有就會達到空，道理到此為止，執著它為殊勝，這也是一種病患。說本來是爲了遣除有才說空，哪裡有空可以得到呢？大空的意思是，前面已經遣除了境界，現在又遣除智慧，境界和智慧都忘卻了，這才算是大。 內在的法中沒有外在的法，哪裡會有總括一切、遍及一切處的法呢？未證得時認為是自性，已證得時認為是三寶（佛、法、僧）。非內非外的意思是，因為眾生是有為法，佛性是無為法。因為是無為法，所以說非內。不離開眾生而有佛性，所以說非外。內外空的意思是，前面的兩個空，心力較弱，不能同時觀照內外。現在心力更加強大，所以能夠同時觀照。八地菩薩的心，哪裡會有強弱之分呢？這只是爲了說明空門有次第而已。 只有佛性，不在二空之中，同時觀照內外二法，雖然有內外之不同，但有是相同的。而如來佛性三寶不是有法，雖然同時觀照，但內外不能涵蓋這四法。現在到了同時觀照的時候，不說沒有父母，只說沒有三寶等，因為父母始終不離內外，所以不再說。而三寶不是內外。
【English Translation】 English version: Therefore, the teachings differ. Among these eleven emptinesses, the first five are to dispel the sickness of the Six-Realities school (Samkhya). The Sastra of the Hundred Treatises says that the heretics calculate that there is a total and all-encompassing dharma that combines with all dharmas. Now, the first five emptinesses dispel their clinging to the total mind, stating that there is no outer within the inner, and no inner within the outer; the conditioned and unconditioned are also like this. How can there be a total dharma that combines with all dharmas? The sixth, beginningless emptiness, is to dispel the calculations of the Twenty-five Realities school (believing the world is composed of twenty-five fundamental principles). The previous five emptinesses are deluded about the result, while this darkness of principle is deluded about the cause. People generally think that emptiness arises from dispelling outward and horizontal calculations. Now it is said that there is no need to wait to dispel horizontal calculations; its very nature is empty. The meaning of emptiness of no-thingness is that although it was said earlier that the nature is empty, how is it distinguished? Now, examining with wisdom, there is nothing at all, verifying that it is empty. The meaning of the emptiness of the first principle is that existence is where attachment arises. Previously, non-existence was borrowed to dispel existence. This non-existence is superior in principle to existence, so it is praised as the first, hence the name. The meaning of emptiness of emptiness is that people give rise to attachment, thinking that dispelling existence will lead to emptiness, and that the principle ends here, clinging to it as superior, which is also a sickness. It is said that emptiness was originally spoken to dispel existence, so how can emptiness be obtained? The meaning of great emptiness is that the realm has already been dispelled, and now wisdom is also dispelled. When both realm and wisdom are forgotten, that is great. There is no outer dharma within the inner dharma, so how can there be a total and all-pervading dharma? Before attainment, it is considered self-nature; after attainment, it is considered the Three Jewels (Buddha, Dharma, Sangha). The meaning of neither inner nor outer is because sentient beings are conditioned dharmas, while Buddha-nature is an unconditioned dharma. Because it is an unconditioned dharma, it is said to be neither inner. Because Buddha-nature exists without leaving sentient beings, it is said to be neither outer. The meaning of inner-outer emptiness is that in the previous two emptinesses, the mind's strength was weak and could not simultaneously contemplate inner and outer. Now the mind's strength is greater, so it can simultaneously contemplate. How can the mind of the eighth ground Bodhisattva have strength or weakness? This is only to show that the emptiness gate has a sequence. Only Buddha-nature is not within the two emptinesses. Simultaneously contemplating the two dharmas of inner and outer, although there is a difference between inner and outer, existence is the same. However, the Tathagata's Buddha-nature and the Three Jewels are not existing dharmas. Although simultaneously contemplated, inner and outer do not encompass these four dharmas. Now, when simultaneously contemplating, it is not said that there are no parents, but only that there are no Three Jewels, etc., because parents are always inseparable from inner and outer, so it is no longer mentioned. However, the Three Jewels are neither inner nor outer.
故說也。寶亮曰。此第六段。于初地果上。更進修十一空。乃至得十地果。亦如聖行中得初住竟。更修二十五三昧。乃至十地。此十一空。義解者不同。有人作互無解者。恐此非初地所觀也。今之所釋。謂此十一空。皆是趣道之近門。取極果之要途也。前九空。是九人。各自捉一空以入道。乃至九地。所以者何。明前九空。曾自不辨有深淺之異。至第十第十一。乃辨也。故知各自逐其先所修習所好樂便者。而入道也。今論若得初一空時。餘者理然悉得。但逐其所習為有。是為前有四空。更相證成。其次二空。將后以證前。又一空將假來證實。余悉當位辨義也。如觀內空時。若見悉空者。知內觀成就。不爾。則不成也。觀內空。謂直觀己五陰為內。若見自五陰。亦見外怨親中人悉空時。知內空成也。除常樂我之外。財物皆空。何故爾。果頭諸法。非內五陰。亦非外五陰。是以除也。又一解。作內觀時。佛等四法。財物等悉屬外。非我正觀故也。佛性非內非外者。正因性是避苦求樂之解。用尋此解。用無時不有。雖在五陰中。然五陰可斷除。而此解不可失。終至成佛。是以錄此始終之常用。無興廢之法為正因。故作內外觀也。此內法中。是我正觀故。所以料簡也。常住不變者。非是湛然常。但此解未曾不有。故言常也。外
【現代漢語翻譯】 現代漢語譯本 所以這樣說。寶亮說：『這是第六段。在初地果位之上，更進一步修習十一空，乃至獲得十地果位。也像在聖行中獲得初住之後，更修習二十五三昧，乃至十地。』這十一空的意義，解釋的人不同。有人認為它們之間互不相干，恐怕這不是初地所觀的。現在所解釋的，認為這十一空，都是通往佛道的近路，是取得極果的要道。前面的九空，是九種人，各自抓住一種空性而入道，乃至到達九地。為什麼這樣說呢？因為前面的九空，原本沒有深淺的差別。到了第十空和第十一空，才有了差別。所以知道各自順著先前所修習、所喜好的方便法門而入道。現在討論，如果得到最初的一種空性時，其餘的空性自然也就都得到了。只是順著他所修習的空性而說有。這是說前面的四空，互相印證成就。其次的兩種空性，用後面的來印證前面的。又有一種空性，用假有來證實。其餘的空性，都在各自的位子上辨明意義。例如觀內空時，如果見到一切皆空，就知道內觀成就。否則，就不能成就。觀內空，就是直接觀察自己的五陰為內。如果見到自己的五陰，也見到外面的怨家、親人、中間人都空時，就知道內空成就了。除了常、樂、我之外，財物都是空的。為什麼這樣呢？果頭諸法，不是內五陰，也不是外五陰，所以要排除。又有一種解釋，在作內觀時，佛等四法，財物等都屬於外，不是我所要正觀的。佛性非內非外，正因性是避苦求樂的解脫，用尋找這種解脫的方法，用的時候無時不在。雖然在五陰中，然而五陰可以斷除，而這種解脫的知見不可失去，最終會成就佛果。所以記錄這種始終常用的，沒有興衰變化的法作為正因，所以要作內外觀。這內法中，是我所要正觀的，所以要加以簡別。常住不變的，不是湛然常，只是這種解脫的知見未曾沒有過，所以說是常。
【English Translation】 English version Therefore it is said. Bao Liang said: 'This is the sixth section. On the fruit of the first ground (Bhumis, the ten stages on the Bodhisattva path), one further cultivates the eleven emptinesses, and thus attains the fruit of the tenth ground. It is also like after attaining the first Abode (of the Avatamsaka Sutra), one further cultivates the twenty-five Samadhis, and thus attains the tenth ground.' The meaning of these eleven emptinesses is interpreted differently by different people. Some consider them to be mutually unrelated, fearing that these are not what is observed in the first ground. The current interpretation considers these eleven emptinesses to be near entrances to the path, and essential routes to obtaining the ultimate fruit. The first nine emptinesses are nine types of people, each grasping one emptiness to enter the path, and thus reaching the ninth ground. Why is this so? Because the first nine emptinesses originally did not have differences in depth. It is only in the tenth and eleventh emptinesses that differences arise. Therefore, it is known that each person follows the expedient method that they have previously cultivated and enjoyed to enter the path. Now, if one attains the first emptiness, the others are naturally attained as well. It is just that one speaks of having them according to what one has cultivated. This means that the first four emptinesses mutually verify and accomplish each other. The next two emptinesses use the latter to verify the former. And one emptiness uses the provisional to verify the real. The remaining emptinesses all clarify their meanings in their respective positions. For example, when observing inner emptiness, if one sees that everything is empty, one knows that inner observation is accomplished. Otherwise, it is not accomplished. Observing inner emptiness means directly observing one's own five skandhas (five aggregates of clinging) as inner. If one sees that one's own five skandhas, as well as external enemies, relatives, and neutral people, are all empty, one knows that inner emptiness is accomplished. Apart from permanence, bliss, self, and purity, wealth and possessions are all empty. Why is this so? The dharmas at the head of the fruit are neither the inner five skandhas nor the outer five skandhas, so they are excluded. Another explanation is that when practicing inner observation, the four dharmas such as the Buddha, as well as wealth and possessions, all belong to the external, and are not what I am directly observing. Buddha-nature is neither inner nor outer; the nature of the right cause is the liberation of avoiding suffering and seeking happiness. Using the method of seeking this liberation, it is always present. Although it is in the five skandhas, the five skandhas can be cut off, but this understanding of liberation cannot be lost, and will ultimately achieve Buddhahood. Therefore, recording this constantly used, unchanging dharma as the right cause, one should practice inner and outer observation. This inner dharma is what I am directly observing, so it must be distinguished. What is permanent and unchanging is not still permanence, but this understanding of liberation has never been absent, so it is said to be permanent.
空者。亦如是無有。內法者。有人直觀外空。亦不見有。內五陰。異外法時。得知外觀成也。此中亦爾。佛四法及與正因性。亦復料簡也。內外空者。此人發家。內外雙觀法。不過內外。雙觀盡空。無所證成也。唯有如來。法僧佛性。不在內外二空者。還簡出也。本觀生死內外二法耳。三寶等。非生死法。故簡也。智秀曰。此下答第二問列空名。並釋觀法。先列空名。空有十一者。是一方之化法也。尋空無十一。緣遣物病。逐法為別。有十一耳。次釋觀法。以外道人。計一大我遍一切處。與有分為一也。用初五空。以互無之理。明內外法。不得相有。以破物執。初觀內法。即是己身。推尋此身。無外諸法。謂內為空。復除佛性者。緣佛性。雖系眾生。然不定於內外。故隨宜除之。觀內法雲無壽命者。無外眾生命也。觀有為空云無壽命者。即是當果住命也。觀無為空云無我者。此捉有為五陰。法體無自在力。名為無我。蓋非第一義空無我也。觀無始空。破外道人。計八萬劫始。是其所不知處。謂為冥諦。以之為常。今觀此中。諸法流動無常。此是正破其執。故樂凈等諸句相隨。並觀之耳。此中雲壽命者故。是當果常命也。觀性空。此破計萬法。皆有性病。觀無所有空。此破計有無為法。為得繩所繫者之病也。尋萬有不有
【現代漢語翻譯】 現代漢語譯本 『空』的含義也是如此，一無所有。『內法』指的是，有人只觀察外在的空性，也看不到內在的五蘊（色、受、想、行、識，構成個體的五個要素）。當內在五蘊與外在之法不同時，才能得知外在的觀察是成立的。這裡也是一樣，佛的四法（常、樂、我、凈）以及正因之自性，也需要加以辨別。『內外空』指的是，這個人開始修行，同時觀察內外之法，但沒有超越內外，同時觀察一切皆空，沒有任何證悟。只有如來（佛陀）、法（佛法）、僧（僧侶）以及佛性，不在內外二空之中，還需要加以區分。原本觀察的是生死之內的內外二法。三寶（佛、法、僧）等，不是生死之法，所以要區分開來。智秀說，下面回答第二個問題，列出空的名稱，並解釋觀察之法。先列出空的名稱，空有十一種，這是一方的化法。尋找空，沒有十一種，因為是爲了去除執著於事物的病，隨著法而有所區別，才有十一種。其次解釋觀察之法，外道之人，認為有一個大我遍佈一切處，與有分為一體。用最初的五空，以互相沒有的道理，來說明內外之法，不能互相擁有，以此來破除對事物的執著。最初觀察內法，就是自己的身體，推究尋找這個身體，沒有外在諸法，稱為內空。再去除佛性，因為佛性，雖然與眾生相關，但不固定於內外，所以根據情況去除它。觀察內法說沒有壽命，是沒有外在眾生的壽命。觀察有為空說沒有壽命，指的是當果的住命。觀察無為空說無我，指的是執著于有為的五蘊，法體沒有自在的力量，稱為無我。這並非第一義空（終極的空性）的無我。觀察無始空，破除外道之人，認為八萬劫開始，是他們所不知道的地方，認為是冥諦，以此為常。現在觀察此中，諸法流動無常，這是真正破除他們的執著。所以樂、凈等句子相隨，一起觀察。此中說壽命，指的是當果的常命。觀察性空，這是破除認為萬法皆有自性的病。觀察無所有空，這是破除認為有無為法，是被繩索束縛的病。尋找萬有，並不存在。
【English Translation】 English version The meaning of 'emptiness' (空, Kong) is also like this, nothing exists. 'Internal dharmas' (內法, Neifa) refers to someone who directly observes external emptiness but does not see the internal five skandhas (五陰, Wuyin) [form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute an individual]. When the internal five skandhas are different from external dharmas, one can know that the external observation is established. It is the same here; the four attributes of the Buddha (佛, Fo) [eternality, bliss, self, purity] and the nature of the right cause also need to be distinguished. 'Internal and external emptiness' (內外空, Neiwai Kong) refers to this person starting to cultivate, observing both internal and external dharmas, but not transcending the internal and external, observing all as empty, without any realization. Only the Tathagata (如來, Rulai) [Buddha], Dharma (法, Fa) [Buddhist teachings], Sangha (僧, Seng) [Buddhist community], and Buddha-nature (佛性, Foxing) are not within the two emptinesses of internal and external, and they also need to be distinguished. Originally, what was observed were the two internal and external dharmas within birth and death. The Three Jewels (三寶, Sanbao) [Buddha, Dharma, Sangha], etc., are not dharmas of birth and death, so they are distinguished. Zhi Xiu said, 'Below answers the second question, listing the names of emptinesses and explaining the method of observation. First, list the names of emptinesses; there are eleven kinds of emptiness, which is the transformative dharma of one direction. Searching for emptiness, there are not eleven kinds, because it is to remove the illness of attachment to things, and it differs according to the dharma, so there are eleven. Next, explain the method of observation; those of external paths believe that there is a great self that pervades all places and is one with the division of existence. Use the first five emptinesses, with the principle of mutual non-existence, to explain that internal and external dharmas cannot possess each other, thereby breaking the attachment to things. Initially, observe the internal dharma, which is one's own body, investigate and search for this body, without external dharmas, called internal emptiness. Then remove Buddha-nature, because Buddha-nature, although related to sentient beings, is not fixed within or without, so remove it according to the situation. Observing internal dharma and saying there is no lifespan means there is no lifespan of external sentient beings. Observing conditioned existence and saying there is no lifespan refers to the lifespan of the fruit of attainment. Observing unconditioned existence and saying there is no self refers to clinging to the conditioned five skandhas, the dharma body has no power of autonomy, called no-self. This is not the no-self of the ultimate emptiness. Observing beginningless emptiness breaks the external paths' belief that the beginning of eighty thousand kalpas is the place they do not know, considering it the primordial principle, taking it as constant. Now observing within this, all dharmas flow and are impermanent, this is truly breaking their attachment. Therefore, the phrases joy, purity, etc., follow each other and are observed together. Here, saying lifespan refers to the constant lifespan of the fruit of attainment. Observing emptiness of nature breaks the illness of believing that all dharmas have self-nature. Observing emptiness of non-existence breaks the illness of believing that conditioned and unconditioned dharmas are bound by ropes. Searching for all existence, it does not exist.'
。假計為空。自有眾生。尋名妄執。聞說法空。謂有此空法。第十次觀空。空破其此病云是有者。是所執空也。是無者。明此空是無也。既聞空於此空。復謂此觀為是。次復破之云是。是者。出其所是也。非是者。明所是亦無也。第九第一義空。正觀無生理。第十一大空。觀此能觀之智。體不可得。此二空並是無生理。其餘九空。悉是隨事破病。故說非無生理。
善男子有為空者有為之法(至)是名菩薩觀無為空。
案。僧亮曰。生滅是有為。無生滅是無為也。今說有中無。無有之義。同內外也。僧宗曰。亦互無也。有為是緣成之法。所可言無。無于空也。言內外空等者。舉此諸法空。明有為法。是假有無。此諸法也。寶亮曰。有為之法。亦不是三寶等。是無為法。若觀有為法空。不見與無為相異者。乃知得有為觀成也。舉無為法。以證成耳。無為空者。有一人發初便觀三無為觀。觀有餘涅槃。作數緣無為。觀無餘涅槃。作非數緣滅無為。如此觀。不見有為異於無為。有為亦空。乃是無為觀成。故舉有為。以證成也。亦簡三寶等法。不同有為無為。若使神明。無此妙本。何故至無為空時。復簡正因性耶。
云何菩薩摩訶薩觀無始空(至)是名菩薩觀無始空。
案。僧亮曰。外道謂有為無為。
【現代漢語翻譯】 現代漢語譯本：假立假設為空。因為有眾生，追逐名相而產生虛妄的執著。聽到說法是空，就認為存在這個空法。第十次觀空，是爲了破除這種認為『有』的病，這個『有』，是他們所執著的空。說『無』，是說明這個空本身也是『無』。既然聽聞了空，又認為這個觀空的智慧是真實存在的，所以再次破除這種認為『是』的觀點。說『是』，是爲了指出他們所認為是真實存在的。說『非是』，是說明他們所認為是真實存在的，實際上也是不存在的。第九第一義空，是真正觀察無生之理。第十一大空，是觀察這個能觀的智慧，其本體是不可得的。這兩種空都是無生之理。其餘九種空，都是隨著具體的事情來破除病癥，所以說並非是無生之理。
善男子，所謂觀有為空，就是觀察有為之法（直至），這叫做菩薩觀無為空。
按：僧亮說，生滅是有為，無生滅是無為。現在說有中無，無有的意義，與內外空相同。僧宗說，也是互相為空。有為是因緣和合而成的法，可以說它為空，空于空性。說內外空等，是舉出這些法為空，說明有為法是假有。這些法，寶亮說，有為之法，也不是三寶等，是無為法。如果觀察有為法為空，沒有看到它與無為法有什麼不同，才能知道有為觀成就。舉出無為法，是爲了證明有為觀的成就。所謂觀無為空，是說有人一開始就觀察三無為觀，觀察有餘涅槃，作為數緣無為；觀察無餘涅槃，作為非數緣滅無為。這樣觀察，沒有看到有為與無為有什麼不同，有為也是空，才是無為觀的成就。所以舉出有為，是爲了證明無為觀的成就。也區分了三寶等法，與有為無為不同。如果神明沒有這個微妙的根本，為什麼到了觀無為空的時候，又要區分正因性呢？
云何菩薩摩訶薩觀無始空（直至），是名菩薩觀無始空。
按：僧亮說，外道認為有為無為。
【English Translation】 English version: The assumption of emptiness is falsely established. Because there are sentient beings who pursue names and forms, giving rise to false attachments. Upon hearing the teaching of emptiness, they believe that this empty dharma exists. The tenth contemplation of emptiness is to dispel this illness of believing in 'existence'; this 'existence' is the emptiness they are attached to. Saying 'non-existence' clarifies that this emptiness itself is also 'non-existent'. Since they have heard of emptiness, they then believe that this wisdom of contemplating emptiness is real, so this view of 'is' is refuted again. Saying 'is' is to point out what they believe to be real. Saying 'is not' clarifies that what they believe to be real is actually non-existent. The ninth, First Principle Emptiness, is the true observation of the principle of non-arising. The eleventh, Great Emptiness, is the observation of this wisdom of contemplation, whose essence is unattainable. These two emptinesses are both the principle of non-arising. The remaining nine emptinesses are all for dispelling illnesses according to specific matters, so it is said that they are not the principle of non-arising.
'Good man, the so-called contemplation of conditioned emptiness is to observe conditioned dharmas (until), this is called the Bodhisattva's contemplation of unconditioned emptiness.'
Note: Sengliang said, 'Arising and ceasing are conditioned, non-arising and non-ceasing are unconditioned.' Now, saying 'non-existence within existence' and 'the meaning of non-existence' are the same as internal and external emptiness. Sengzong said, 'They are also mutually empty.' Conditioned dharmas are dharmas formed by causes and conditions, and it can be said that they are empty, empty of emptiness. Saying 'internal and external emptiness, etc.' is to cite these dharmas as empty, explaining that conditioned dharmas are falsely existent. These dharmas, Baoliang said, conditioned dharmas are not the Three Jewels, etc., but are unconditioned dharmas. If one observes conditioned dharmas as empty and does not see any difference between them and unconditioned dharmas, then one knows that the contemplation of conditioned dharmas is accomplished. Citing unconditioned dharmas is to prove the accomplishment of the contemplation of conditioned dharmas. The so-called contemplation of unconditioned emptiness is that someone initially observes the three unconditioned contemplations, observes the Nirvana with remainder, as a numerary-causation unconditioned; observes the Nirvana without remainder, as a non-numerary-causation cessation unconditioned. Observing in this way, not seeing any difference between conditioned and unconditioned, and that conditioned is also empty, is the accomplishment of the contemplation of unconditioned. Therefore, citing conditioned is to prove the accomplishment of the contemplation of unconditioned. It also distinguishes the dharmas of the Three Jewels, etc., which are different from conditioned and unconditioned. If the spirit does not have this subtle root, why, when contemplating unconditioned emptiness, must one distinguish the nature of the right cause?
How does a Bodhisattva Mahasattva contemplate beginningless emptiness (until), this is called the Bodhisattva's contemplation of beginningless emptiness.
Note: Sengliang said, 'Externalists believe in conditioned and unconditioned.'
皆無始故。名無始空也。僧宗曰。遣真諦之計也。佛法之中。皆由無明諸行。造生死苦。豈有真諦為始邪。今以解心。照知無始。明其所計是空也。
云何菩薩觀于性空(至)是名菩薩摩訶薩觀于性空。
案。僧亮曰。法從緣得。以無性名空也。有為從緣得。無為從緣見。皆無性也。僧宗曰。此言諸法體性是空。豈假遣病耶。所以舉常無常雙來者。以無常是空。故所不論。今談常樂。乃可於世諦是妙有。然此法既生於相待。待則為假。故相與空也。寶亮曰。無始空性空。俱是除計作名也。菩薩觀萬法。本來無始。乃至生死。及三寶佛性盡空。此將后以證前也。無性亦如是。豈有冥初世性耶。
云何菩薩摩訶薩(至)菩薩摩訶薩觀無所有空。
案。僧亮曰。此空本就人說也。僧宗曰。此以智驗空也。不取無子為譬。為取貧窮之人。言一切空為譬也。寶亮曰。此是習觀觀空。無所證成。直見一切萬法體性皆空。即大品經中所明者也。
云何菩薩摩訶薩(至)是名菩薩摩訶薩觀第一義空。
案。僧亮曰。現在無眼。是有為空也。僧宗曰。舉假名實法二法為空也。眼等為空也。眼等為實作者。有業為假名。此二家無生。于有為是勝。故受第一義耳。空乃無假實。約假實以明空耳。寶亮曰
【現代漢語翻譯】 現代漢語譯本： 都因為沒有開始的緣故，所以稱為『無始空』。僧宗說：『這是爲了破除真諦的計較。』佛法之中，一切都由無明諸行，造作生死之苦，哪裡會有真諦作為開始呢？現在用理解的心，照見知曉沒有開始，說明他所計較的是空。
『什麼是菩薩觀察性空？』（至）『這稱為菩薩摩訶薩觀察性空。』
按：僧亮說：『法從因緣而得，因為沒有自性所以稱為空。』有為法從因緣而得，無為法從因緣而見，都是沒有自性的。僧宗說：『這裡說諸法的體性是空，難道需要破除執著嗎？』所以舉出常與無常雙重對立，因為無常是空，所以不討論。現在談論常樂，才可以在世俗諦中說是妙有。然而此法既然產生於相對待，相對待就是虛假，所以相互都是空。寶亮說：『無始空、性空，都是爲了去除計較而作的名稱。』菩薩觀察萬法，本來沒有開始，乃至生死，以及三寶佛性都空。這是用後面的來證明前面的。無性也是這樣，哪裡有什麼冥昧初始的世間自性呢？
『什麼是菩薩摩訶薩（至）菩薩摩訶薩觀察無所有空。』
按：僧亮說：『這個空本來就是針對人說的。』僧宗說：『這是用智慧來驗證空。』不是用沒有兒子的比喻，而是用貧窮的人，說一切都是空來作比喻。寶亮說：『這是習觀觀察空，沒有什麼可以證成的。只是見到一切萬法的體性都是空，就是《大品經》中所闡明的。』
『什麼是菩薩摩訶薩（至）這稱為菩薩摩訶薩觀察第一義空。』
按：僧亮說：『現在沒有眼，是有為的空。』僧宗說：『舉出假名和實法兩種法是空。』眼等是空。眼等是真實的作者，有業是假名。這兩家沒有生，對於有為是殊勝的，所以接受第一義。空是沒有假和實，是藉由假和實來闡明空。寶亮說
【English Translation】 English version: All are without beginning, therefore named 'Anashi Kong' (Emptiness without beginning). Sengzong said, 'This is to dispel the calculations of Zhendi (Paramārtha, ultimate truth).' In the Buddha-dharma, all arise from ignorance and actions, creating the suffering of birth and death. How could there be Zhendi as the beginning? Now, with an understanding mind, illuminate and know the absence of a beginning, clarifying that what he calculates is emptiness.
'What is the Bodhisattva's observation of Xing Kong (Svabhāva-śūnyatā, emptiness of inherent nature)?' (to) 'This is called the Bodhisattva-Mahāsattva's observation of Xing Kong.'
Note: Sengliang said, 'Dharma is obtained from conditions, and is named emptiness because it has no inherent nature.' Conditioned dharmas are obtained from conditions, unconditioned dharmas are seen from conditions, all are without inherent nature. Sengzong said, 'This says that the essence of all dharmas is emptiness. Does it need to dispel attachments?' Therefore, the duality of permanence and impermanence is mentioned, because impermanence is emptiness, so it is not discussed. Now discussing permanence and bliss, it can be said to be wonderful existence in mundane truth. However, since this dharma arises from relativity, relativity is false, so they are mutually empty. Baoliang said, 'Anashi Kong (Emptiness without beginning) and Xing Kong (Svabhāva-śūnyatā, emptiness of inherent nature) are both names made to remove calculations.' Bodhisattvas observe all dharmas, originally without beginning, even birth and death, and the Buddha-nature of the Three Jewels are all empty. This uses the latter to prove the former. Xing (Svabhāva, inherent nature) is also like this, how could there be a dark initial worldly nature?
'What is the Bodhisattva-Mahāsattva (to) Bodhisattva-Mahāsattva observes Wu Suo You Kong (Ākiṃcanyāyatana-śūnyatā, emptiness of the realm of nothingness).'
Note: Sengliang said, 'This emptiness is originally spoken of in relation to people.' Sengzong said, 'This uses wisdom to verify emptiness.' It does not use the analogy of having no son, but uses the analogy of a poor person, saying that everything is empty. Baoliang said, 'This is the practice of observing emptiness, with nothing to be proven. It directly sees that the essence of all dharmas is empty, which is what is explained in the Mahaprajnaparamita Sutra.'
'What is the Bodhisattva-Mahāsattva (to) This is called the Bodhisattva-Mahāsattva's observation of Diyiyi Kong (Paramārtha-śūnyatā, emptiness of the ultimate meaning).'
Note: Sengliang said, 'Now not having eyes is conditioned emptiness.' Sengzong said, 'It cites the two dharmas of false name and real dharma as empty.' Eyes, etc., are empty. Eyes, etc., are the real creators, karma is the false name. These two families are without birth, and are superior to conditioned dharmas, so they accept the first meaning. Emptiness is without false and real, it is using false and real to explain emptiness. Baoliang said
。此實法空也。何以言之。無所從來。去無所至。故知實法空。所以舉作者。用假名空。證實法空成也。若不見假實異。故知實法空成也。
云何菩薩摩訶薩觀于空空(至)是名菩薩觀于空空。
案。僧亮曰。是有是無。是名空空者。謂是有空亦空也。是無空亦空也。以後空空於前空。故立空空。以破執相者之所存也。是是非是。是名空空者。初二是雙稱上句也。次是雙非。次是結句也。所以然者。欲遣后空。不得不本其所空。故雙非。然後結句也。僧宗曰。九空是遣有。唯有此空。人情生著。謂有此空。是可得故。所以遣也。是有是無者。謂汝前九空所遣之有。能遣之無。亦無此無也。為遣有故說無。豈有無之可待耶。是則有無斯空。故言空空也。是是非是。是名空空者。物情于遣著之中。展轉生患。言向以空遣有。此是相對得稱。故宜不可得也。今謂二著俱舍。此心為勝。欲保此舍心。復為患矣。是是者。指環中之旨也。若謂以此為極。亦無此也。是則心之與理。俱不可得。謂空空也。寶亮曰。此是法雲地之所得也。空空有二種。如昔小乘觀于萬有是空。愛著此空。故言此空即是空。亦名作空空也。復有一種觀萬有是一空。此觀空之智。復即體是空。此亦是空空也。今言空者。悉不同上二種空空。何
【現代漢語翻譯】 現代漢語譯本。這才是真正的法空之理。為什麼這麼說呢？因為它無所從來，去無所至。所以知道真正的法是空性的。之所以要舉出『作者』，是用假名之空，來證實法的空性成就。如果不能明白假和實的區別，就無法理解實法是空性成就的道理。
云何菩薩摩訶薩觀于空空（如何菩薩摩訶薩觀察空性之空性）(至)是名菩薩觀于空空（這叫做菩薩觀察空性之空性）。
案。僧亮說：『是有是無，是名空空』，是指有是空，無也是空。用後面的空性來空前面的空性，所以建立空空，是爲了破除執著于相的人所執著的東西。『是是非是，是名空空』，最初的『是是』是雙重肯定上句，其次的『非非』是雙重否定，最後是結論。之所以這樣，是因為要去除後面的空性，不得不從它所空的對象入手，所以雙重否定，然後得出結論。僧宗說：前面的九空是爲了去除『有』，唯獨這個空，人們容易產生執著，認為有這個空，是可以得到的，所以要去除它。『是有是無』，是指你前面九空所去除的『有』，以及能去除『有』的『無』，也沒有這個『無』。爲了去除『有』才說『無』，難道會有可以依賴的『無』嗎？所以『有』和『無』都是空性的，所以說『空空』。『是是非是，是名空空』，人們在去除執著的過程中，不斷產生新的問題，說以前用空來去除『有』，這是相對而言的，所以不應該執著。現在說兩種執著都要捨棄，這種捨棄的心才是殊勝的。如果想要保持這種捨棄的心，又會成為新的問題。『是是』，指的是環中之旨。如果認為這是最終的，也沒有這個最終的。所以心和理，都是不可得的，這就是空空。寶亮說，這是法雲地所證得的。空空有兩種，比如以前小乘觀察萬有是空，卻愛著這個空，所以說這個空就是空，也叫做作空空。還有一種是觀察萬有是一個空，這種觀察空的智慧，本身也是空性的，這也是空空。現在說的空，完全不同於上面兩種空空。為什麼呢？
【English Translation】 English version. This is the true principle of Dharma-emptiness (Śūnyatā). Why is this so? Because it comes from nowhere and goes nowhere. Therefore, we know that the true Dharma is emptiness. The reason for mentioning the 'author' is to use the emptiness of provisional names to prove the accomplishment of the emptiness of Dharma. If one does not understand the difference between the provisional and the real, one cannot understand the principle that the accomplishment of the real Dharma is emptiness.
『How does a Bodhisattva-Mahāsattva contemplate emptiness of emptiness (Śūnya-śūnyatā)?』 (to) 『This is called a Bodhisattva's contemplation of emptiness of emptiness.』
According to Sengliang: 『To say 'is' and 'is not' is called emptiness of emptiness,』 meaning that 'is' is empty and 'is not' is also empty. Using the later emptiness to empty the former emptiness, therefore establishing emptiness of emptiness, is to break what those who cling to characteristics cling to. 『To say 'is not is' and 'is not is not' is called emptiness of emptiness,』 the first 『is is』 is a double affirmation of the previous sentence, the second 『is not is not』 is a double negation, and the last is the conclusion. The reason for this is that in order to remove the later emptiness, one must start with what it empties, so there is a double negation, and then the conclusion is drawn. Sengzong said: The previous nine emptinesses were to remove 'being' (bhava), but only this emptiness is what people easily become attached to, thinking that this emptiness exists and can be obtained, so it must be removed. 『To say 'is' and 'is not'』 refers to the 'being' that your previous nine emptinesses removed, and the 'not-being' that can remove 'being,' there is also no such 'not-being.' It is only to remove 'being' that 'not-being' is spoken of, so how can there be a 'not-being' to rely on? Therefore, 'being' and 'not-being' are both empty, so it is said 'emptiness of emptiness.' 『To say 'is not is' and 'is not is not' is called emptiness of emptiness,』 people constantly create new problems in the process of removing attachments, saying that in the past emptiness was used to remove 'being,' which is relative, so one should not cling to it. Now it is said that both attachments should be abandoned, and this mind of abandonment is superior. If one wants to maintain this mind of abandonment, it will become a new problem. 『Is is』 refers to the meaning within the ring. If one thinks this is the ultimate, there is also no such ultimate. Therefore, both mind and principle are unattainable, and this is emptiness of emptiness. Baoliang said that this is what is realized in the Dharma Cloud Ground (Dharmamegha-bhūmi). There are two kinds of emptiness of emptiness. For example, in the past, the Hinayana (Hīnayāna) observed that all phenomena are empty, but they were attached to this emptiness, so they said that this emptiness is emptiness, which is also called creating emptiness of emptiness. There is also another kind, which is to observe that all phenomena are one emptiness, and this wisdom of observing emptiness is itself emptiness, which is also emptiness of emptiness. The emptiness now spoken of is completely different from the above two kinds of emptiness of emptiness. Why?
者。從九地以還。至信首五根。非不相貌。信知八自在我空。但九地以來。盡作無我觀。乘此無我空觀。來至十地。少分見八自在我空。以乘空得空。故言空空。亦即空三昧也。乃是二乘所迷沒處者。讚歎此空理妙。非己心所緣也。是有是無者。為二法名也。是有者。謂九地以來。所得無我空。此無我空。由斷滅空。又此既是事像之法。故還作有名說也。是無者。是八自在我空也。得此空時。有無之心。皆不行也。若作有取亦不得。作無取亦不得。有無二心既得行。便是中道解。故言是無也。為二法名竟。后結言。是名空空也。是是者。解會此旨。謂平定之意也。還是前九也。所得無我。事像之空也。事像是有法。故言是是也。非是者。還非九地人。謂九地以來。所得空解為極。今則非極。若乘無我空。得八自在我空。得言非是曏者九地所得空。故言非是也。故文言。十住尚於是中通達少分。況九地以還得耶。不作此解。則不會經文意也。
善男子云何菩薩摩訶薩(至)則得住于虛空等地。
案。僧亮曰。與一切有皆空。故名般若。亦空一切相盡。故名大空也。僧宗曰。謂智體亦空也。下二譬。悉美平等之解也。寶亮曰。十地滿足。金剛是也。金剛心照萬法盡。名學地。一切種智。具佛五眼。稱般若波羅
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是從第九地開始，直到信位首的五根，並非沒有相貌。他們相信並瞭解八自在我的空性，但從第九地開始，他們完全專注于無我觀。憑藉這種無我空觀，他們來到第十地，稍微見到八自在我的空性。因為他們憑藉空性得到空性，所以稱之為『空空』，也就是空三昧。這是二乘修行者迷失的地方。讚歎這種空性的道理精妙，不是自己的心所能理解的。『是有是無』，是兩種法的名稱。『是有』，指的是從第九地開始所獲得的無我空。這種無我空，是由斷滅空而來。而且，這既然是事相之法，所以仍然可以稱之為『有』。『是無』，指的是八自在我的空性。得到這種空性時，有和無的念頭都不起作用。如果執著于『有』，也不行；執著于『無』，也不行。有和無兩種念頭都不起作用，就是中道解脫，所以稱之為『是無』。『為二法名』結束。後面總結說，這就是『空空』。『是是』，是理解和領會這個宗旨，意思是平定。還是指前面的第九地，所獲得的無我，事相之空。事相是『有』法，所以稱之為『是是』。『非是』，還是指第九地的人，認為從第九地開始所獲得的空解是最高的境界，但現在則不是最高的境界。如果憑藉無我空，得到八自在我的空性，就可以說第九地所獲得的空不是最高的境界，所以稱之為『非是』。所以經文說，『十住菩薩尚且在這裡通達少分，更何況第九地菩薩呢？』如果不這樣理解，就不能理解經文的含義。
『善男子，云何菩薩摩訶薩（至）則得住于虛空等地。』
根據僧亮的說法，與一切有都空，所以稱為般若（Prajna，智慧）。也空掉一切相，所以稱為大空。僧宗說，指的是智體也是空性的。下面的兩個比喻，都是讚美平等之解。寶亮說，十地圓滿，就是金剛（Vajra，金剛）。金剛心照亮萬法，窮盡一切，稱為學地。一切種智，具備佛的五眼，稱為般若波羅蜜（Prajnaparamita，般若波羅蜜多）。
【English Translation】 English version: '者' (zhe), refers to those from the ninth Bhumi (stage of bodhisattva path) onwards, up to the five roots at the initial stage of faith. It's not that they lack appearances. They believe and understand the emptiness of the eight self-masteries, but from the ninth Bhumi onwards, they completely focus on the contemplation of no-self. Relying on this contemplation of no-self and emptiness, they arrive at the tenth Bhumi, where they slightly see the emptiness of the eight self-masteries. Because they attain emptiness through emptiness, it is called 'emptiness of emptiness,' which is also the Samadhi (state of meditative consciousness) of emptiness. This is where the practitioners of the Two Vehicles (Shravakayana and Pratyekabuddhayana) get lost. Praising this principle of emptiness as subtle and wonderful, it is beyond what one's own mind can grasp. 'Is existence, is non-existence' are the names of two dharmas (teachings). 'Is existence' refers to the no-self emptiness attained from the ninth Bhumi onwards. This no-self emptiness arises from the emptiness of annihilation. Moreover, since this is a dharma of phenomena, it can still be called 'existence.' 'Is non-existence' refers to the emptiness of the eight self-masteries. When this emptiness is attained, the thoughts of existence and non-existence do not arise. If one clings to 'existence,' it is not right; if one clings to 'non-existence,' it is not right. When the two thoughts of existence and non-existence do not arise, it is the Middle Way liberation, so it is called 'is non-existence.' The explanation of 'names of two dharmas' ends here. The conclusion is that this is called 'emptiness of emptiness.' 'Is is' refers to understanding and comprehending this principle, meaning equanimity. It still refers to the previous ninth Bhumi, the no-self attained, the emptiness of phenomena. Phenomena are dharmas of 'existence,' so it is called 'is is.' 'Is not' still refers to the people of the ninth Bhumi, who consider the understanding of emptiness attained from the ninth Bhumi onwards as the highest state, but now it is not the highest state. If one attains the emptiness of the eight self-masteries by relying on no-self emptiness, one can say that the emptiness attained in the ninth Bhumi is not the highest state, so it is called 'is not.' Therefore, the text says, 'Even the Bodhisattvas of the Ten Abodes (stages of bodhisattva path) only partially understand this, let alone the Bodhisattvas of the ninth Bhumi?' If one does not understand it this way, one cannot understand the meaning of the sutra.
'Good man, how does a Bodhisattva-Mahasattva (great being) (up to) then dwell in emptiness and the like?'
According to Sengliang, being empty of all existence is called Prajna (wisdom). Also, emptying all appearances is called Great Emptiness. Sengzong said that it refers to the fact that the essence of wisdom is also empty. The following two metaphors are all praises of the liberation of equality. Baoliang said that the perfection of the Ten Bhumis is Vajra (diamond). The Vajra mind illuminates all dharmas, exhausting everything, and is called the ground of learning. All-knowing wisdom, possessing the five eyes of the Buddha, is called Prajnaparamita (perfection of wisdom).
蜜智慧滿足也。
大般涅槃經集解卷第三十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十九
廣釋八種知見覺 廣釋四無礙 廣辨無所得義 廣辨神通應化無拘執義 廣釋反常說法謂真諦說為世諦義等 廣明內道外道異相
梵行品之第四
善男子我今於是大眾之中(至)復得名為虛空等地。
案。僧亮曰。不為有所繫縛。空所迷悶。解脫空有。以釋地名也。下以二譬。釋功能也。一以不生貪瞋。二多容眾生。寶亮曰。第七段廣明十一空功用大也。既得金剛心。見一切萬法盡。便於緣中。任運無復有滯礙拘執。即是第一嘆。后從本有今無偈已去。訖六念處來廣之也。第二嘆言。如虛空于可愛色。不生貪樂。于不可愛色。亦不生瞋。明住金剛心時。不見可愛之異相。但一相無相下。十無盡來廣也。第三嘆言。如虛空廣大無對。悉能容受一切物。譬得金剛心。如虛空。具一切知見。無所不周。下用八種知見。廣此義也。僧宗曰。備上空有雙照。故得四辨之利。以化物也。就此有六重釋。第一總明一切法有無礙。第二遍就三乘行上。明法無礙。第三明得四無礙不取著也。第四辨能持。第五推因。第六奪二乘所得。以顯菩薩備也。智秀曰。
【現代漢語翻譯】 蜜（Mì）：智慧滿足也。
大般涅槃經集解卷第三十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第三十九
廣釋八種知見覺 廣釋四無礙 廣辨無所得義 廣辨神通應化無拘執義 廣釋反常說法謂真諦說為世諦義等 廣明內道外道異相
梵行品之第四
善男子我今於是大眾之中(至)復得名為虛空等地。
案。僧亮曰。不為有所繫縛。空所迷悶。解脫空有。以釋地名也。下以二譬。釋功能也。一以不生貪瞋。二多容眾生。寶亮曰。第七段廣明十一空功用大也。既得金剛心（Jīngāng xīn）。見一切萬法盡。便於緣中。任運無復有滯礙拘執。即是第一嘆。后從本有今無偈已去。訖六念處來廣之也。第二嘆言。如虛空于可愛色。不生貪樂。于不可愛色。亦不生瞋。明住金剛心時。不見可愛之異相。但一相無相下。十無盡來廣也。第三嘆言。如虛空廣大無對。悉能容受一切物。譬得金剛心。如虛空。具一切知見。無所不周。下用八種知見。廣此義也。僧宗曰。備上空有雙照。故得四辨之利。以化物也。就此有六重釋。第一總明一切法有無礙。第二遍就三乘行上。明法無礙。第三明得四無礙不取著也。第四辨能持。第五推因。第六奪二乘所得。以顯菩薩備也。智秀曰。
【English Translation】 Mì: (Honey) signifies the fulfillment of wisdom.
The Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume 38 Taishō Tripiṭaka, Volume 37, No. 1763, Collection of Commentaries on the Mahāparinirvāṇa Sūtra
The Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume 39
Extensive Explanation of the Eight Kinds of Knowledge, Views, and Awareness; Extensive Explanation of the Four Unimpeded Eloquences; Extensive Elucidation of the Meaning of Non-Attainment; Extensive Elucidation of the Meaning of Unfettered Supernatural Powers and Transformations; Extensive Explanation of the Meaning of Speaking Contrary to Convention, that is, Speaking of True Reality as Conventional Reality; Extensive Elucidation of the Different Characteristics of Inner and Outer Paths
Chapter Four on Pure Conduct
'Good man, I am now in this great assembly (until) again I am named as space and earth, etc.'
According to Saṃghalabdha, 'Not being bound by anything, not being confused by emptiness, liberating from emptiness and existence' is the explanation of the name 'earth'. The following uses two metaphors to explain its function: first, not generating greed and hatred; second, being greatly tolerant of sentient beings. Baoliang said, 'The seventh section extensively explains the great function of the eleven emptinesses. Having attained the Vajra Heart (Jīngāng xīn), seeing the exhaustion of all dharmas, one is then free from obstruction and attachment in conditions. This is the first praise. Afterwards, starting from the verse 'Originally existing, now non-existent', it is extensively explained up to the Six Recollections.' The second praise says, 'Like space, it does not generate greed and joy for lovely forms, nor does it generate anger for unlovely forms.' It clarifies that when abiding in the Vajra Heart, one does not see the different characteristics of loveliness, but only the one characteristic of non-characteristic. The following ten inexhaustibles extensively explain it. The third praise says, 'Like space, vast and without opposition, it can accommodate all things.' It is likened to attaining the Vajra Heart, like space, possessing all knowledge and views, all-pervasive. The following uses the eight kinds of knowledge and views to extensively explain this meaning. Saṃghazong said, 'Having both emptiness and existence illuminated, one obtains the benefit of the Four Eloquences to transform beings.' In this, there are six levels of explanation: first, generally clarifying that all dharmas are unimpeded; second, universally clarifying the unimpededness of dharma on the practices of the Three Vehicles; third, clarifying that attaining the Four Eloquences does not involve attachment; fourth, distinguishing the ability to uphold; fifth, inferring the cause; sixth, depriving the attainments of the Two Vehicles to reveal the completeness of the Bodhisattva. Zhixiu said.
此下第三科列聞法得利者也。上明行捨得智。知于無法。此次明非直知無。亦能有無通照也。
善男子菩薩摩訶薩(至)如是等法一切知見。
案。僧亮曰。次說八種知見出所容事。此第一若行若緣等。總一切法也。在內名性。形外名相。強者名因。弱者名緣也。寶亮曰。此下廣明第三譬。八種知見明自行。下四無礙。明外化。第一總因果中知見。若行者。生滅起動之行也。若緣者從緣者從緣而有。傍助為義也。性者內也。相者外也。力強者為因。疏遠者為緣也。知眾生善惡剎那起動之心也。若根者。利鈍根也。若禪定者。知眾生得定深淺也。若乘者。大小乘也。若善知識者。善知外緣也。若持戒者。達止惡也。若所施者。善知忘相也。如是一切知見者。總結因果中知見也。第二知外道所行法。不見其得善果也。第三見外道所行法。得三塗果。知改惡向善。得清凈解脫果也。第四見常無常也。第五知見逆流㳂流。第六知見轉障。第七知見佛性。第八知見二諦。
複次善男子菩薩摩訶薩(至)得正解脫是名不見。
案。僧亮曰。第二事淺名知。與第八同知。耶因不得正果。從初至牛糞之上。明四威儀苦也。衣粗麻衣。至糠汁沸湯。明衣食受苦也。自下明行業苦也。寶亮曰。第二知外道所行法。
【現代漢語翻譯】 現代漢語譯本： 下面是第三科，講述聽聞佛法所獲得的利益。上面闡明了通過修行佈施而獲得智慧，從而認識到一切法皆是空無。這裡闡明了不僅僅是認識到空無，也能通達有和無的道理。
『善男子，菩薩摩訶薩（乃至）如是等法一切知見。』
僧亮註疏說：接下來講述八種知見，闡明所包含的事理。這第一種知見，無論是行、緣等等，總括了一切法。在內稱為『性』，顯于外稱為『相』，力量強大的稱為『因』，力量微弱的稱為『緣』。寶亮註疏說：下面廣泛地闡明第三個譬喻，八種知見闡明了自身的修行，下面的四種無礙，闡明了對外教化。第一是總括因果中的知見。『若行』，指的是生滅起動的行為。『若緣』，指的是從因緣而生，輔助的意義。『性』指的是內在的本質，『相』指的是外在的現象。力量強大的稱為『因』，疏遠的稱為『緣』。知曉眾生善惡念頭剎那間的起動。『若根』，指的是根器的利鈍。『若禪定』，指的是知曉眾生獲得禪定的深淺程度。『若乘』，指的是大乘和小乘。『若善知識』，指的是善於瞭解外在的因緣。『若持戒者』，指的是通達止惡的道理。『若所施者』，指的是善於瞭解忘卻表相的道理。像這樣的一切知見，是總結因果中的知見。第二是知曉外道所修行的法，卻不能獲得善果。第三是見到外道所修行的法，得到三惡道的果報，知曉改正惡行，嚮往善良，就能獲得清凈解脫的果報。第四是知曉常見和無常。第五是知曉逆流和順流。第六是知曉轉變障礙。第七是知曉佛性。第八是知曉二諦（Two Truths）。
『複次善男子，菩薩摩訶薩（乃至）得正解脫是名不見。』
僧亮註疏說：第二件事淺顯的稱為『知』，與第八種知見相同，知曉邪因不能獲得正果。從最初到牛糞之上，闡明了四威儀（Four Kinds of Demeanor）的苦楚。穿著粗糙的麻衣，到喝糠汁沸湯，闡明了衣食上的困苦。下面闡明了行業上的苦楚。寶亮註疏說：第二是知曉外道所修行的法。
【English Translation】 English version: The following is the third section, discussing the benefits of hearing the Dharma. The previous section clarified that through practicing giving, one gains wisdom, thereby recognizing that all dharmas are empty. This section clarifies that it's not just recognizing emptiness, but also understanding the principles of existence and non-existence.
'Good man, the Bodhisattva Mahasattva (up to) knows and sees all such dharmas.'
Sengliang's commentary says: Next, it discusses eight kinds of knowledge and views, clarifying the matters and principles they encompass. This first kind of knowledge, whether it's actions, conditions, etc., encompasses all dharmas. Internally, it's called 'nature'; externally, it's called 'form'; the powerful is called 'cause'; the weak is called 'condition.' Baoliang's commentary says: Below, it extensively clarifies the third analogy. The eight kinds of knowledge and views clarify one's own practice. The following four unobstructed (knowledges), clarify external transformation. The first is the knowledge and view that encompasses cause and effect. 'If actions' refers to the actions of arising, ceasing, moving, and stirring. 'If conditions' refers to arising from conditions, with the meaning of assistance. 'Nature' refers to the internal essence; 'form' refers to the external phenomena. The powerful is called 'cause'; the distant is called 'condition.' Knowing the arising and stirring of sentient beings' good and evil thoughts in an instant. 'If roots' refers to the sharpness or dullness of faculties. 'If samadhi' refers to knowing the depth of samadhi attained by sentient beings. 'If vehicle' refers to the Great Vehicle and the Small Vehicle. 'If good advisors' refers to being good at understanding external conditions. 'If those who uphold precepts' refers to understanding the principle of ceasing evil. 'If those who give' refers to being good at understanding the principle of forgetting appearances. All such knowledge and views summarize the knowledge and views in cause and effect. The second is knowing the practices of external paths, but not being able to obtain good results. The third is seeing the practices of external paths, obtaining the results of the three evil realms, knowing to correct evil deeds, aspiring to goodness, and then obtaining the results of pure liberation. The fourth is knowing permanence and impermanence. The fifth is knowing against the stream and with the stream. The sixth is knowing the transformation of obstacles. The seventh is knowing Buddha-nature. The eighth is knowing the Two Truths.
'Furthermore, good man, the Bodhisattva Mahasattva (up to) attains correct liberation, this is called not seeing.'
Sengliang's commentary says: The second matter is superficially called 'knowing,' which is the same as the eighth kind of knowledge and view, knowing that heretical causes cannot obtain correct results. From the beginning to on top of cow dung, it clarifies the suffering of the Four Kinds of Demeanor. Wearing coarse hemp clothing, to drinking gruel and boiling water, it clarifies the suffering in clothing and food. Below, it clarifies the suffering in actions. Baoliang's commentary says: The second is knowing the practices of external paths.
不見其得善果也。
複次善男子菩薩摩訶薩(至)入正解脫是名為知。
案。僧亮曰。第二見耶見因必得苦果。知出苦必得解脫。何者。是人雖行邪道。厭苦情至。此厭心出苦。必求正解脫。耶果易知。名見解脫。事遠名知也。寶亮曰。第三見外道所行法。得三塗果。知改惡向善。得清凈解脫果也。
複次善男子菩薩摩訶薩(至)悉有佛性是名為知。
案。僧亮曰。第四常無常等合觀。初總易知。名見。后別難見。名知也。寶亮曰。第四見常無常。
複次善男子菩薩摩訶薩(至)從明入明是名為見。
案。僧亮曰。第五知逆隨諸流。逆難了故名知。隨易了故名見。從信至是。名為知。逆流中言凡夫者。內凡夫斷外名逆。未斷內名隨也。下從明入明人。為明三塗為闇。是外凡夫皆是隨耳。寶亮曰。第五知見逆流㳂流也。
複次善男子菩薩摩訶薩至地獄受報是名為見。
案。僧亮曰。第六知轉重為輕。轉輕為重也。若轉重為輕者。向解脫故為知。轉輕為重。向生死故。為見也。寶亮曰。第六知見轉障也。
復有知而不見(至)猶如闇夜所見不了。
案。僧亮曰。第七知佛性。因論知見及以如來。非其例也。寶亮曰。第七知見佛性。
復有亦見亦知所
【現代漢語翻譯】 現代漢語譯本 不見得會獲得好的結果。
再次，善男子，菩薩摩訶薩（菩薩中的大菩薩）……進入真正的解脫，這叫做『知』（knowing）。
僧亮註：第二種是見到耶見（邪見）的因必定得到苦果，知道脫離苦難必定得到解脫。為什麼呢？因為這個人即使行走在邪道上，厭惡痛苦的心情非常強烈，這種厭惡的心情使他脫離痛苦，必定尋求真正的解脫。邪見的果報容易知道，所以稱為『見』（seeing）。事情比較遙遠，難以理解，稱為『知』。 寶亮註：第三種是見到外道所修行的法，得到三塗（地獄、餓鬼、畜生）的果報，知道改正錯誤，走向善良，得到清凈解脫的果報。
再次，善男子，菩薩摩訶薩……一切眾生都有佛性，這叫做『知』。
僧亮註：第四種是同時觀察常與無常等，開始總的方面容易知道，稱為『見』，後來分別的方面難以見到，稱為『知』。 寶亮註：第四種是見到常與無常。
再次，善男子，菩薩摩訶薩……從光明進入光明，這叫做『見』。
僧亮註：第五種是知道逆流和順流，逆流難以瞭解，所以稱為『知』，順流容易瞭解，所以稱為『見』。從相信到這裡，稱為『知』。在逆流中說凡夫，內在的凡夫斷除外在的煩惱稱為逆，沒有斷除內在的煩惱稱為隨。下面從光明進入光明的人，認為三塗是黑暗，這是外凡夫，都是順流。 寶亮註：第五種是知道見到逆流和順流。
再次，善男子，菩薩摩訶薩……在地獄中受報，這叫做『見』。
僧亮註：第六種是知道將重的罪業轉為輕的罪業，將輕的罪業轉為重的罪業。如果將重的罪業轉為輕的罪業，因為趨向解脫，所以稱為『知』。將輕的罪業轉為重的罪業，因為趨向生死，所以稱為『見』。 寶亮註：第六種是知道見到轉變障礙。
還有知道卻不能見到……就像在黑暗的夜晚所見不清楚。
僧亮註：第七種是知道佛性，因果的討論，知見以及如來，不是這個例子。 寶亮註：第七種是知道見到佛性。
還有既能見到也能知道的……
【English Translation】 English version One does not necessarily obtain good results.
Furthermore, good man, a Bodhisattva-Mahasattva (great being among Bodhisattvas) ... enters into true liberation; this is called 'knowing'.
Sengliang's annotation: The second is seeing that the cause of false views (Yejian) inevitably leads to suffering, and knowing that escaping suffering inevitably leads to liberation. Why? Because even if this person walks on a wrong path, their aversion to suffering is very strong. This aversion leads them to escape suffering and inevitably seek true liberation. The consequences of false views are easy to know, so it is called 'seeing'. Matters that are distant and difficult to understand are called 'knowing'. Baoliang's annotation: The third is seeing that the practices of non-Buddhist paths lead to the consequences of the three evil realms (hell, hungry ghosts, animals), and knowing that correcting wrongdoings and turning towards goodness leads to the pure liberation.
Furthermore, good man, a Bodhisattva-Mahasattva ... all beings have Buddha-nature; this is called 'knowing'.
Sengliang's annotation: The fourth is observing permanence and impermanence together. Initially, the general aspect is easy to know, so it is called 'seeing'. Later, the specific aspects are difficult to see, so it is called 'knowing'. Baoliang's annotation: The fourth is seeing permanence and impermanence.
Furthermore, good man, a Bodhisattva-Mahasattva ... from light entering into light; this is called 'seeing'.
Sengliang's annotation: The fifth is knowing the reverse flow and the following flow. The reverse flow is difficult to understand, so it is called 'knowing'. The following flow is easy to understand, so it is called 'seeing'. From faith onwards, it is called 'knowing'. In the reverse flow, the ordinary person is said to cut off external afflictions, which is called reverse. Not cutting off internal afflictions is called following. The person below who enters from light into light considers the three evil realms as darkness. These are external ordinary people, all of whom are following the flow. Baoliang's annotation: The fifth is knowing and seeing the reverse flow and the following flow.
Furthermore, good man, a Bodhisattva-Mahasattva ... receiving retribution in hell; this is called 'seeing'.
Sengliang's annotation: The sixth is knowing the transformation of heavy karma into light karma, and the transformation of light karma into heavy karma. If heavy karma is transformed into light karma, it is called 'knowing' because it is moving towards liberation. If light karma is transformed into heavy karma, it is called 'seeing' because it is moving towards birth and death. Baoliang's annotation: The sixth is knowing and seeing the transformation of obstacles.
There is also knowing but not seeing ... like seeing unclearly in a dark night.
Sengliang's annotation: The seventh is knowing Buddha-nature, the discussion of cause and effect, knowing and seeing, and the Tathagata (如來), are not examples of this. Baoliang's annotation: The seventh is knowing and seeing Buddha-nature.
There is also both seeing and knowing...
謂諸佛(至)即是如來五眼所知。
案。僧亮曰。第八知二諦也。所以復說真俗者。初說地相。不見諸法。后說地能。無法不知。恐聞者致生有無之惑。說真俗以會之也。真諦無相故。不見不知。非謂事隱不見。與亦見義異。知所惠施。上云。真諦無相不見。似如俗諦。決定有相可見。更說俗諦。知受者三事。假為說名不見。無定相可見。上所言見。皆說知為見也。寶亮曰。第八知見二諦者也。
迦葉菩薩白佛言世尊(至)能如是知得何等利。
案。僧亮曰。四等以外益為義。今說舍果空平等地。八種知見。於四等中。有何利耶。
佛言善男子菩薩摩訶薩(至)辭無礙樂說無礙。
案。僧亮曰。慈以外益為利。四無礙者。慈之利也。寶亮曰。次明外化行也。凡有五翻解釋。亦即是八種知見。但以自行外化為異也。此先列四無礙名也。
法無礙者知一切法(至)即得如是四無礙智。
案。僧亮曰。總知名實。名法無礙。隨名解義。名義無礙。說名說義。謂辭無礙。說不可盡。謂樂說無礙也。寶亮曰。第一翻法者。識法區分也。義者。言之所以也。辭者。巧便宣通也。樂說者。以無懈心。為眾生說也。隨字論者。聖人為法立名字。欲使眾生識善惡區分。改惡修善也。正音論者
【現代漢語翻譯】 現代漢語譯本： 所謂諸佛，即是如來五眼（肉眼、天眼、慧眼、法眼、佛眼）所能知曉的。
案：僧亮說，第八識能知二諦（真諦和俗諦）。之所以又說真俗二諦，是因為最初說地相時，不能見到諸法；後來又說地能時，沒有什麼是不能知曉的。恐怕聽聞者產生有或無的迷惑，所以說真俗二諦來調和。真諦沒有相，所以不能見也不能知，並非說事情隱蔽而不能見，與『亦見』的含義不同。知所惠施，前面說，真諦無相，不能見，好像俗諦，決定有相，可以見。又說俗諦，知受者三事（施者、受者、施物），只是假借名義說『不見』，沒有一定的相可以見。上面所說的『見』，都是說『知』為『見』。寶亮說，第八識能知見二諦。
迦葉菩薩問佛說：『世尊，如果菩薩能這樣知見，能得到什麼樣的利益？』
案：僧亮說，四等（慈、悲、喜、舍）以外益為義。現在說舍果空平等地，八種知見，在四等之中，有什麼利益呢？
佛說：『善男子，菩薩摩訶薩，能得到辭無礙，樂說無礙。』
案：僧亮說，慈以外益為利，四無礙（義無礙、法無礙、辭無礙、樂說無礙）是慈的利益。寶亮說，接下來闡明外化行。總共有五種解釋，也就是八種知見，只是以自行外化為區別。這裡先列出四無礙的名稱。
法無礙，就是知一切法，能得到這樣的四無礙智。
案：僧亮說，總括名和實，名為法無礙；隨名解釋義理，名為義無礙；說名說義，名為辭無礙；說不可窮盡，名為樂說無礙。寶亮說，第一種解釋法，是識別法的區分。義，是言語所表達的道理。辭，是巧妙方便的宣揚。樂說，是以沒有懈怠的心，為眾生說法。隨字論者認為，聖人為法立名字，想要使眾生識別善惡的區分，改正惡行，修習善行。正音論者
【English Translation】 English version: The so-called Buddhas are known by the Tathagata's Five Eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye).
Commentary: Sengliang said that the eighth consciousness knows the two truths (the ultimate truth and the conventional truth). The reason for further discussing the two truths is that initially, when discussing the characteristics of the ground, one cannot see all dharmas; later, when discussing the function of the ground, there is nothing that cannot be known. Fearing that listeners might become confused about existence or non-existence, the two truths are discussed to reconcile them. The ultimate truth has no characteristics, so it cannot be seen or known, not because things are hidden and cannot be seen, which is different from the meaning of 'also seeing.' Knowing what is being given, it was said earlier that the ultimate truth has no characteristics and cannot be seen, resembling the conventional truth, which definitely has characteristics and can be seen. Furthermore, discussing the conventional truth, knowing the three aspects of the recipient (giver, recipient, and the object given), it is only nominally said that 'not seeing,' there are no fixed characteristics to be seen. The 'seeing' mentioned above all refers to 'knowing' as 'seeing.' Baoliang said that the eighth consciousness knows and sees the two truths.
Kasyapa Bodhisattva asked the Buddha, 'World Honored One, if a Bodhisattva can know and see in this way, what benefits can be obtained?'
Commentary: Sengliang said that the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) are defined by benefiting others. Now, discussing the ground of abandoning the fruit, emptiness, and equality, with eight kinds of knowledge and vision, what benefits are there among the Four Immeasurables?
The Buddha said, 'Good man, a Bodhisattva-Mahasattva obtains unobstructed eloquence and unobstructed joyful speech.'
Commentary: Sengliang said that loving-kindness takes benefiting others as its benefit, and the Four Unobstructednesses (unobstructed meaning, unobstructed dharma, unobstructed eloquence, and unobstructed joyful speech) are the benefits of loving-kindness. Baoliang said that next, the external transformative practice is explained. There are a total of five interpretations, which are also the eight kinds of knowledge and vision, only differentiated by self-practice and external transformation. Here, the names of the Four Unobstructednesses are listed first.
Unobstructed Dharma is knowing all dharmas, and one can obtain such Four Unobstructed Wisdoms.
Commentary: Sengliang said that encompassing names and realities is called Unobstructed Dharma; explaining the meaning according to the name is called Unobstructed Meaning; speaking of names and meanings is called Unobstructed Eloquence; speaking inexhaustibly is called Unobstructed Joyful Speech. Baoliang said that the first interpretation of dharma is distinguishing the categories of dharma. Meaning is the principle expressed by words. Eloquence is skillful and convenient propagation. Joyful speech is speaking to sentient beings without a懈怠(xie dai,remiss) heart. Those who discuss according to the words believe that sages establish names for dharmas to enable sentient beings to distinguish between good and evil, correct evil deeds, and cultivate good deeds. Those who discuss correct sounds
。隨方俗類得解脫。無不正也。闡陀論者。大集論也。世辯論者。世諦中最利辨也。
複次善男子法無礙者(至)種種異說不可窮盡。
案。僧亮曰。菩薩知法。本為度人。人不出三乘。以知三乘法為法無礙也。知三終歸一。為義無礙。一戒定慧。作多名說。為辭無礙。樂說義與亦同也。寶亮曰。第二翻說三乘法。為法無礙。知理歸一。為義無礙。於一法上。作種種名說。為辭無礙。說法無倦。為樂說無礙也。
複次善男子法無礙者(至)若取著者不名菩薩。
案。僧亮曰。上雖再說。未明無著。今說無著。以成無礙之義。寶亮曰。第三翻以忘相為宗也。
迦葉菩薩復白佛言(至)說言知法而不取著。
案。僧亮曰。義旨未顯。應須系發也。夫不取異相。則不知異。不知異相。不知法也。
佛言善男子夫取著者(至)一切凡夫無四無礙。
案。僧亮曰。無礙之稱。出生死為名。取著之名。不出生死。下出事證也。此先證取著。非無礙也。寶亮曰。迦葉難意。既云得四無礙。云何取著耶。佛今答云。取著之心。本是惑累。則不名無礙。後心菩薩。執相永盡。故名無著也。
善男子菩薩摩訶薩(至)菩薩摩訶薩而無所著。
案。僧亮曰。證不取著。得四無
【現代漢語翻譯】 現代漢語譯本：隨順各地的風俗習慣而得到解脫，沒有不正確的。闡陀論，就是《大集論》。世辯論，就是在世俗諦中最為善於辯論。
再次，善男子，法無礙（Dharma-pratibhāna，對佛法的通達無礙）是指……種種不同的說法，不可窮盡。
按：僧亮說，菩薩瞭解佛法，根本是爲了度化眾生。眾生不出三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘），因此瞭解三乘佛法就是法無礙。知道三乘最終歸於一乘（Ekayāna），就是義無礙（Artha-pratibhāna，對義理的理解無礙）。用一個戒定慧（Śīla-samādhi-prajñā，戒律、禪定、智慧）的概念，作出多種名稱的解說，就是辭無礙（Nirukti-pratibhāna，對語言文字的運用無礙）。樂說義與此相同。寶亮說，第二次解釋三乘佛法，是法無礙。知道真理歸於一，是義無礙。對於一個法，作出種種名稱的解說，是辭無礙。說法沒有厭倦，是樂說無礙（Pratibhāna-pratibhāna，說法無礙）。
再次，善男子，法無礙是指……如果有所執取，就不能稱為菩薩。
按：僧亮說，上面雖然再次解釋，但沒有明確無著（anāsakti，不執著）。現在解釋無著，以成就無礙的意義。寶亮說，第三次是以忘相為宗旨。
迦葉菩薩（Kāśyapa Bodhisattva）再次對佛說……說知道佛法而不執取。
按：僧亮說，義理旨趣還不明顯，應該進一步闡發。如果不執取不同的表象，就不能認識不同。不能認識不同的表象，就不能認識佛法。
佛說：善男子，如果有所執取……一切凡夫都沒有四無礙（catasraḥ-pratisaṃvidaḥ，四種無礙解）。
按：僧亮說，無礙的稱謂，以出生死為標準。執取的名號，不能出生死。下面舉出事例來證明。這裡先證明執取，不是無礙。寶亮說，迦葉的疑問是，既然說得到四無礙，為什麼還執取呢？佛現在回答說，執取的心，本來就是迷惑的積累，就不能稱為無礙。後心的菩薩，執著的表象永遠斷盡，所以稱為無著。
善男子，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）……菩薩摩訶薩而沒有執著。
按：僧亮說，證明不執取，得到四無礙。
【English Translation】 English version: They attain liberation by adapting to local customs and practices, and there is nothing incorrect in this. The Chanda Treatise refers to the Mahāsaṃnipāta Sūtra (Great Collection Sutra). 'Worldly eloquence' refers to the most skillful eloquence within conventional truth (saṃvṛti-satya).
Furthermore, good son, 'unimpeded understanding of the Dharma' (Dharma-pratibhāna) means... the various different explanations are inexhaustible.
Note: Saṃghabhadra says that a Bodhisattva understands the Dharma fundamentally to liberate beings. Beings do not go beyond the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), therefore understanding the Dharma of the Three Vehicles is 'unimpeded understanding of the Dharma'. Knowing that the Three Vehicles ultimately return to the One Vehicle (Ekayāna) is 'unimpeded understanding of meaning' (Artha-pratibhāna). Using one concept of morality, concentration, and wisdom (Śīla-samādhi-prajñā), and explaining it with multiple names, is 'unimpeded understanding of language' (Nirukti-pratibhāna). 'Eloquence in exposition' has the same meaning. Bao Liang says that the second explanation of the Dharma of the Three Vehicles is 'unimpeded understanding of the Dharma'. Knowing that the principle returns to one is 'unimpeded understanding of meaning'. Explaining one Dharma with various names is 'unimpeded understanding of language'. Explaining the Dharma without weariness is 'unimpeded understanding of eloquence' (Pratibhāna-pratibhāna).
Furthermore, good son, 'unimpeded understanding of the Dharma' means... if one is attached, one cannot be called a Bodhisattva.
Note: Saṃghabhadra says that although the above is explained again, it does not clearly state non-attachment (anāsakti). Now explaining non-attachment is to accomplish the meaning of unimpededness. Bao Liang says that the third explanation takes forgetting appearances as its principle.
Kāśyapa Bodhisattva again said to the Buddha... saying that one knows the Dharma but is not attached.
Note: Saṃghabhadra says that the meaning is not yet clear and should be further elaborated. If one is not attached to different appearances, one cannot recognize differences. If one cannot recognize different appearances, one cannot know the Dharma.
The Buddha said: Good son, if one is attached... all ordinary beings do not have the four kinds of unimpeded understanding (catasraḥ-pratisaṃvidaḥ).
Note: Saṃghabhadra says that the term 'unimpeded' is defined by being born out of suffering. The name of 'attachment' does not lead to birth out of suffering. The following gives examples to prove this. This first proves that attachment is not unimpeded. Bao Liang says that Kāśyapa's question is, since it is said that one attains the four kinds of unimpeded understanding, why is there still attachment? The Buddha now answers that the mind of attachment is originally an accumulation of delusion, so it cannot be called unimpeded. Bodhisattvas with a later mind, the appearances of attachment are forever cut off, so they are called non-attached.
Good son, a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva)... a Bodhisattva-mahāsattva without attachment.
Note: Saṃghabhadra says that proving non-attachment leads to the four kinds of unimpeded understanding.
礙。
複次善男子法無礙者(至)而不可儘是名樂說無礙。
案。僧亮曰。第四重釋法義四事之異耳。宣說一義。必無有義者。如地持山。菩薩所說。無地無山。亦無所持。諸佛境界者。知無地無山無為相也。凡夫境界者。著名求相也。寶亮曰。第四翻得此六法。能持不忘。以不忘為釋也。
善男子菩薩摩訶薩(至)說世論故得樂說無礙。
案。僧亮曰。第五以世諦為法。以第一義為義也。寶亮曰。第五翻以世諦為法無礙。以第一義諦為義無礙者。為小乘人。故作此說也。若依十地經者。第一義諦為法無礙。世諦為義無礙。此為大乘人說故也。空是一類法易知。故名法無礙。世諦虛構區別難知。名義無礙也。
善男子聲聞緣覺若有得是(至)聲聞緣覺真實無有。
案。僧亮曰。二乘無因。故無無礙也。寶亮曰。嚮明得。今明失也。
何以故菩薩摩訶薩(至)何故默然而無所說。
案。僧亮曰。夫度人出苦。必由說法。若但以神通。證無無四證也。
緣覺不能說法度人(至)一切無有四無礙智。
案。僧亮曰。別證所以無也。
云何聲聞無四無礙(至)無此三故無四無礙。
案。僧亮曰。聲聞從佛聞法。能說法度人。亦知常住佛性。無善方
【現代漢語翻譯】 現代漢語譯本： 礙。
複次，善男子，法無礙（dharma-pratibhana，對佛法的通達無礙）是指……而不可窮盡，這被稱為樂說無礙（pratibhana-pratisamvid，辯才無礙）。
案：僧亮說，第四重解釋是關於法義四方面的差異。宣說一個義理，必定沒有任何義理可以阻礙。如同地持山，菩薩所說，無地無山，也無所持。諸佛的境界是，知無地無山，無為之相。凡夫的境界是，執著名相，追求表相。寶亮說，第四種解釋是得到這六種法，能夠保持不忘。以不忘作為解釋。
善男子，菩薩摩訶薩……因為宣說世俗理論，所以得到樂說無礙。
案：僧亮說，第五種解釋是以世俗諦為法，以第一義諦為義。寶亮說，第五種解釋是以世俗諦為法無礙，以第一義諦為義無礙，這是為小乘人所說的。如果依據《十地經》，第一義諦為法無礙，世俗諦為義無礙，這是為大乘人所說。空性是一類容易理解的法，所以稱為法無礙。世俗諦虛構區別難以理解，稱為義無礙。
善男子，聲聞（sravaka，聽聞佛法而悟道的修行者）緣覺（pratyekabuddha，不依師教，自己悟道的修行者）如果得到這些……聲聞緣覺真實沒有。
案：僧亮說，二乘沒有因，所以沒有無礙。寶亮說，前面說明得到，現在說明失去。
為什麼呢？菩薩摩訶薩……為什麼沉默而不說法呢？
案：僧亮說，要度人出離苦海，必須通過說法。如果僅僅依靠神通，就無法證明四種無礙。
緣覺不能說法度人……一切沒有四無礙智。
案：僧亮說，分別證明了他們沒有四無礙智的原因。
為什麼聲聞沒有四無礙……因為沒有這三種，所以沒有四無礙。
案：僧亮說，聲聞從佛陀那裡聽聞佛法，能夠說法度人，也知道常住佛性，沒有善巧方便。
【English Translation】 English version: Obstruction.
Furthermore, good man, dharma-pratibhana (unobstructed understanding of the Dharma) is...inexhaustible, this is called pratibhana-pratisamvid (eloquence without obstruction).
Note: Sengliang said that the fourth interpretation concerns the differences in the four aspects of dharma and meaning. In expounding a meaning, there must be no meaning that can obstruct it. Like the Earth-Holder Mountain, what the Bodhisattva speaks of is neither earth nor mountain, nor anything held. The realm of the Buddhas is knowing that there is no earth, no mountain, and no conditioned phenomena. The realm of ordinary people is clinging to names and seeking appearances. Baoliang said that the fourth interpretation is obtaining these six dharmas, being able to maintain them without forgetting. 'Without forgetting' is used as the explanation.
Good man, Bodhisattva-Mahasattvas...because they expound worldly theories, they attain eloquence without obstruction.
Note: Sengliang said that the fifth interpretation takes conventional truth as dharma and ultimate truth as meaning. Baoliang said that the fifth interpretation takes conventional truth as dharma-pratibhana and ultimate truth as artha-pratibhana; this is said for the sake of the Sravakas (listeners). According to the Ten Bhumi Sutra, ultimate truth is dharma-pratibhana, and conventional truth is artha-pratibhana; this is said for the sake of the Mahayana practitioners. Emptiness is a type of dharma that is easy to understand, so it is called dharma-pratibhana. Conventional truth is a fabricated distinction that is difficult to understand, so it is called artha-pratibhana.
Good man, if Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas) obtain these...Sravakas and Pratyekabuddhas truly do not have them.
Note: Sengliang said that the Two Vehicles (Sravakas and Pratyekabuddhas) have no cause, so they have no unobstructedness. Baoliang said that the previous explanation was about obtaining, and this explanation is about losing.
Why is it that Bodhisattva-Mahasattvas...why are they silent and do not speak?
Note: Sengliang said that to liberate people from suffering, it is necessary to expound the Dharma. If one relies solely on supernatural powers, one cannot prove the four unobstructednesses.
Pratyekabuddhas cannot expound the Dharma to liberate people...they do not have the four unobstructed wisdoms.
Note: Sengliang said that this separately proves the reason why they do not have the four unobstructed wisdoms.
Why do Sravakas not have the four unobstructednesses...because they do not have these three, they do not have the four unobstructednesses.
Note: Sengliang said that Sravakas hear the Dharma from the Buddha, are able to expound the Dharma to liberate people, and also know the permanent Buddha-nature, but they lack skillful means.
便。於四事中。非無礙耳。
複次聲聞緣覺不能畢竟(至)是故二乘無四無礙。
案。僧亮曰。向別今總。不知眾生根世諦疑。不知善說第一義空。故無四無礙也。
迦葉菩薩白佛言世尊(至)若具足四無有是處。
案。僧亮曰。聲聞如四河。菩薩如阿耨達池。佛之如大海也。或有得一者。比凡夫言得四。不必一人具四。
迦葉菩薩白佛言世尊(至)說言菩薩而有所得。
案。僧亮曰。住虛空無得之地。得八種知見。具四無礙。眾生起著。佛將欲遣。故發問也。寶亮曰。上已六重釋四辨。人情生著。今拂其封累。以十無以遣之也。僧宗曰。此下辯十無。廣上第二譬。明菩薩心不存於有無也。智秀曰。此下訖六念。妄執情迷。易隨緣轉。既聞說無。復謂終無所得。次以此文。顯有所得。汲引信情。文有六別。第一請釋本有今無偈。第二明佛能為反常之說。第三正明有所得義。第四明見了了相。第五說偈嘆佛及經教。第六請釋世間出世間同異也。
佛言善男子善哉善哉(至)是故菩薩名無所得。
案。僧亮曰。明四無礙。以假得為名。實則無得言雖有異。而義不違地目也。僧宗曰。第一存有得為四倒。無所得為無礙也。寶亮曰。凡有十雙相對。此第一有倒無倒為對也。
【現代漢語翻譯】 現代漢語譯本：
便：對於四種無礙辯才來說，並非沒有障礙。
複次：聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和緣覺（Pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者）不能究竟圓滿，因此二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）沒有四無礙辯才。
案：僧亮說，前面是分別解釋，現在是總括解釋。因為不瞭解眾生的根器和世俗諦的疑惑，不瞭解善巧宣說的第一義空，所以沒有四無礙辯才。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：世尊，如果具足四無礙辯才，沒有這樣的道理。
案：僧亮說，聲聞如同四條河流，菩薩如同阿耨達池（Anavatapta，傳說中位於喜馬拉雅山的聖湖），佛如同大海。或許有人得到其中一種，相對於凡夫來說就說得到了四種，不必一人具足四種。
迦葉菩薩對佛說：世尊，說菩薩有所得。
案：僧亮說，安住在虛空般無所得的境界，得到八種知見，具足四無礙辯才。眾生生起執著，佛想要遣除這種執著，所以迦葉菩薩才發問。寶亮說，前面已經六重解釋四無礙辯才，人們容易產生執著，現在拂去這些束縛，用十種『無』來遣除它。僧宗說，下面辯論十種『無』，是爲了擴充套件上面的第二個比喻，說明菩薩的心不執著于有和無。智秀說，從這裡到六念，妄想執著迷惑，容易隨外緣而轉。既然聽說了『無』，又認為最終一無所得，接下來用這段文字，顯示有所得，引導信徒的情感。文中有六個區別：第一，請佛解釋本來有現在無的偈頌；第二，說明佛能說出反常的說法；第三，正式說明有所得的意義；第四，說明見了了相；第五，用偈頌讚嘆佛和經教；第六，請佛解釋世間和出世間的同異。
佛說：善男子，善哉善哉，因此菩薩名為無所得。
案：僧亮說，說明四無礙辯才，是用假立的『得』來命名，實際上是無所得。言語雖然有差異，但意義並不違背地目的。僧宗說，第一，執著于『有得』是四顛倒，『無所得』是無礙。寶亮說，總共有十雙相對，這裡第一對是有顛倒和無顛倒的對比。
【English Translation】 English version:
Indeed, regarding the four kinds of unobstructed eloquence, it is not without obstacles.
Furthermore, Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) cannot achieve ultimate completeness. Therefore, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not possess the four unobstructed eloquence.
Commentary: Monk Liang said, 'Previously, it was explained separately; now, it is explained collectively. Because they do not understand the faculties of sentient beings and the doubts of mundane truth, and they do not understand the skillful exposition of the ultimate emptiness, they do not possess the four unobstructed eloquence.'
Kāśyapa Bodhisattva said to the Buddha, 'World Honored One, if one were to fully possess the four unobstructed eloquence, there is no such possibility.'
Commentary: Monk Liang said, 'Śrāvakas are like four rivers, Bodhisattvas are like Anavatapta Lake (a legendary sacred lake in the Himalayas), and the Buddha is like the ocean. Perhaps someone attains one of them, and compared to ordinary people, it is said that they have attained four. It is not necessary for one person to possess all four.'
Kāśyapa Bodhisattva said to the Buddha, 'World Honored One, it is said that Bodhisattvas have something to attain.'
Commentary: Monk Liang said, 'Dwelling in the realm of emptiness and non-attainment, one attains eight kinds of knowledge and vision, possessing the four unobstructed eloquence. Sentient beings give rise to attachments, and the Buddha wants to dispel these attachments, so Kāśyapa Bodhisattva asks the question.' Bao Liang said, 'Previously, the four unobstructed eloquence have been explained in six layers. People easily develop attachments. Now, sweep away these bonds and remove them with ten 'nots'.' Monk Zong said, 'Below, the ten 'nots' are discussed to expand on the second analogy above, clarifying that the Bodhisattva's mind does not cling to existence or non-existence.' Zhi Xiu said, 'From here to the Six Recollections, delusional attachments are confusing and easily swayed by external conditions. Having heard of 'non-existence,' they then think that ultimately nothing is attained. Next, this passage is used to show that something is attained, guiding the emotions of believers. There are six distinctions in the text: First, asking for an explanation of the verse about what was originally there but is now not; second, explaining that the Buddha can speak of unconventional teachings; third, formally explaining the meaning of something being attained; fourth, explaining the clear and distinct appearance; fifth, praising the Buddha and the teachings with verses; sixth, asking the Buddha to explain the similarities and differences between the mundane and the supramundane.'
The Buddha said, 'Good man, excellent, excellent. Therefore, the Bodhisattva is called 'non-attainment'.'
Commentary: Monk Liang said, 'Explaining the four unobstructed eloquence, it is named using the provisional 'attainment,' but in reality, there is no attainment. Although the words are different, the meaning does not contradict the purpose of the ground.' Monk Zong said, 'First, clinging to 'having attainment' is the four inversions; 'non-attainment' is unobstructed.' Bao Liang said, 'There are a total of ten pairs of opposites. Here, the first pair is the contrast between having inversion and not having inversion.'
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第二明闇相對。寶亮曰。慧與無明相對也。
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第三以因果相對。寶亮曰。以生死與涅槃相對。
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第四以因中行相對。寶亮曰。以菩薩乘與二乘相對。
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第五以教相對。寶亮曰。方等小乘對也。
複次善男子無所有者(至)是故菩薩名無所得。
案。僧宗曰。第六定亂相對。寶亮曰。空三昧與生死輪。
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第七以常無常理相對。寶亮曰。同此釋。
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第八以解惑相對。寶亮曰。以第一義與五見相對也。
複次善男子無所得者(至)是故菩薩名無所得。
案。僧宗曰。第九以因果人相對。寶亮曰。佛與大乘相對也。
善男子汝之所問亦無所得(至)是魔眷屬非我弟子。
案。僧宗曰。第十遣問遣答相對。寶亮曰。同也。
迦
【現代漢語翻譯】 現代漢語譯本 再說，善男子，所謂『無所得』（anupalabdhi），是因為菩薩對於一切法，既不執著于有，也不執著于無，所以才被稱為『無所得』。 （僧宗的註解：第二段說明光明與黑暗的相對性。寶亮的註解：智慧與無明相對。） 再說，善男子，所謂『無所得』，是因為菩薩對於因和果，既不執著于因，也不執著于果，所以才被稱為『無所得』。 （僧宗的註解：第三段說明因和果的相對性。寶亮的註解：生死與涅槃相對。） 再說，善男子，所謂『無所得』，是因為菩薩在修行過程中，既不執著於行，也不執著于不行，所以才被稱為『無所得』。 （僧宗的註解：第四段說明因地修行中的相對性。寶亮的註解：菩薩乘與二乘相對。） 再說，善男子，所謂『無所得』，是因為菩薩對於教法，既不執著於此教，也不執著于彼教，所以才被稱為『無所得』。 （僧宗的註解：第五段說明教法的相對性。寶亮的註解：《方等經》與小乘相對。） 再說，善男子，所謂『無所得』，是因為菩薩對於禪定和散亂，既不執著于禪定，也不執著于散亂，所以才被稱為『無所得』。 （僧宗的註解：第六段說明定與亂的相對性。寶亮的註解：空三昧與生死輪迴。） 再說，善男子，所謂『無所得』，是因為菩薩對於常與無常的道理，既不執著于常，也不執著于無常，所以才被稱為『無所得』。 （僧宗的註解：第七段說明常與無常的道理的相對性。寶亮的註解：與僧宗的解釋相同。） 再說，善男子，所謂『無所得』，是因為菩薩對於解脫和迷惑，既不執著于解脫，也不執著于迷惑，所以才被稱為『無所得』。 （僧宗的註解：第八段說明解脫與迷惑的相對性。寶亮的註解：第一義與五見相對。） 再說，善男子，所謂『無所得』，是因為菩薩對於因、果和人，既不執著于因，也不執著于果，也不執著於人，所以才被稱為『無所得』。 （僧宗的註解：第九段說明因、果和人的相對性。寶亮的註解：佛與大乘相對。） 善男子，你所提出的問題也是『無所得』的，如果有人執著于這些問題，那麼他就是魔的眷屬，而不是我的弟子。 （僧宗的註解：第十段說明提問與回答的相對性。寶亮的註解：與僧宗的解釋相同。） 迦（Ka）
【English Translation】 English version Furthermore, good man, the reason why it is said 'nothing is attained' (anupalabdhi) is that the Bodhisattva neither clings to existence nor clings to non-existence regarding all dharmas. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The second section explains the relativity of light and darkness. Baoliang's annotation: Wisdom is relative to ignorance.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to cause nor clings to effect regarding cause and effect. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The third section explains the relativity of cause and effect. Baoliang's annotation: Samsara and Nirvana are relative.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to practice nor clings to non-practice in the process of cultivation. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The fourth section explains the relativity in the practice of the causal stage. Baoliang's annotation: The Bodhisattva Vehicle is relative to the Two Vehicles.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to this teaching nor clings to that teaching regarding the teachings. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The fifth section explains the relativity of teachings. Baoliang's annotation: Vaipulya Sutras are relative to the Hinayana.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to samadhi nor clings to distraction regarding samadhi and distraction. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The sixth section explains the relativity of samadhi and distraction. Baoliang's annotation: Emptiness Samadhi and the cycle of birth and death.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to permanence nor clings to impermanence regarding the principle of permanence and impermanence. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The seventh section explains the relativity of the principle of permanence and impermanence. Baoliang's annotation: Same as Sengzong's explanation.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to liberation nor clings to delusion regarding liberation and delusion. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The eighth section explains the relativity of liberation and delusion. Baoliang's annotation: The First Principle is relative to the Five Views.) Furthermore, good man, the reason why it is said 'nothing is attained' is that the Bodhisattva neither clings to cause, nor clings to effect, nor clings to person regarding cause, effect, and person. Therefore, they are called 'nothing is attained'. (Sengzong's annotation: The ninth section explains the relativity of cause, effect, and person. Baoliang's annotation: The Buddha is relative to the Mahayana.) Good man, your question is also 'nothing is attained'. If someone clings to these questions, then they are the retinue of Mara, not my disciples. (Sengzong's annotation: The tenth section explains the relativity of asking and answering. Baoliang's annotation: Same as Sengzong's explanation.) Ka (Ka)
葉菩薩白佛言世尊(至)離魔眷屬為佛弟子。
案。僧亮曰。廣明無得之義也。所以示者。空是萬行之主故也。
迦葉菩薩白佛言世尊(至)世尊是義云何。
案。僧宗曰。此下第五段也。向十無遣執。其封心稍弭。今欲更引證也。寶亮曰。此下竟六念處。廣上第一譬也。物情所執。本以相惑居心。故處處滯礙。則不能得無方致化。今明十地菩薩。金剛心滿。煩惱永盡。故能無方隱顯。百變自在。故言無所拘執也。迦葉今難意言。若佛果得無拘執。何故上說本有今無之偈。獨為純陀。不普為大眾。得知如來未免拘執也。
佛言善男子我為化度(至)文殊師利即得解了。
案。僧亮曰。佛答意謂。盡說法也。此下先廣明本有今無義。后別答問。
迦葉菩薩言世尊如文殊等(至)是無常者無有是處。
案。僧亮曰。明佛為計著眾生說地名無得耳。無計著者。則說地名有得也。文殊解了者。上文殊將問差別無差別義。聞此偈即了也。
善男子如來普為諸眾生故(至)雖見諸法說言不見。
案。僧亮曰。此下正答問也。如毗尼中說。隨俗故問也。僧宗曰。此第六段也。自初說十一空。人情聞無。心無所寄。故述八種知見及四無礙之利。既聞有說。更復舍無封有。為遣
【現代漢語翻譯】 現代漢語譯本：葉菩薩對佛說：『世尊』（至）『脫離魔的眷屬，成為佛的弟子。』
按：僧亮說：『廣泛闡明無所得的意義。』之所以這樣闡述，是因為空是萬行之主。
迦葉菩薩對佛說：『世尊』（至）『世尊，這是什麼意義？』
按：僧宗說：『這是第五段。』之前十句是爲了消除執著，使封閉的心稍稍平息。現在想進一步引證。寶亮說：『這以下結束六念處，廣泛闡述第一譬喻。』眾生的情感執著，原本就互相迷惑，居於心中，所以處處滯礙，就不能無方設法教化。現在闡明十地菩薩，金剛心圓滿，煩惱永遠斷盡，所以能無方隱顯，百變自在，所以說無所拘執。迦葉現在提問的意思是：如果佛果得到無拘執，為什麼上面說本有今無的偈頌，只為純陀（Chunda，人名）說，不普遍為大眾說？由此可知如來（Tathagata，佛的稱號）未能免除拘執。
佛說：『善男子，我爲了教化度脫』（至）『文殊師利（Manjusri，菩薩名）立即理解了。』
按：僧亮說：『佛回答的意思是，已經說盡了佛法。』這以下先廣泛闡明本有今無的意義，然後分別回答提問。
迦葉菩薩說：『世尊，像文殊等』（至）『說這是無常，沒有這樣的道理。』
按：僧亮說：『闡明佛是爲了計較執著的眾生，才說地名為無所得。對於不計較執著的人，就說地名為有得。』文殊理解了，是指上文殊將要提問差別與無差別的意義，聽到這個偈頌就理解了。
『善男子，如來普遍爲了諸眾生的緣故』（至）『雖然看見諸法，卻說沒有看見。』
按：僧亮說：『這以下正式回答提問。』如同《毗尼》（Vinaya，戒律）中所說，是隨順世俗而提問。僧宗說：『這是第六段。』自從最初說十一空，人們聽到『無』，心中無所寄託，所以陳述八種知見以及四無礙的利益。既然聽到『有』的說法，又捨棄『無』而封閉于『有』，爲了消除
【English Translation】 English version: Then, Ye Bodhisattva said to the Buddha: 'World Honored One' (to) 'depart from the retinue of Mara and become disciples of the Buddha.'
Note: Sengliang said: 'It broadly elucidates the meaning of non-attainment.' The reason for this exposition is that emptiness is the master of all practices.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One' (to) 'World Honored One, what is the meaning of this?'
Note: Sengzong said: 'This is the fifth section.' The previous ten sentences were to eliminate attachments and to slightly calm the closed mind. Now, it is intended to further provide evidence. Baoliang said: 'This concludes the six mindfulnesses, broadly elucidating the first analogy.' The emotional attachments of beings, originally mutually confusing, reside in the mind, so they are obstructed everywhere, and cannot devise methods for teaching and transformation. Now, it is explained that the Bodhisattvas of the Ten Grounds, with their diamond minds perfected and afflictions forever exhausted, are able to manifest and conceal without fixed direction, and are free and at ease in a hundred transformations, so it is said that they are unattached. Kasyapa's intention in asking now is: If the fruit of Buddhahood is attained without attachment, why did the verse above, which speaks of 'originally existing, now non-existent,' only address Chunda (a person's name) and not universally address the assembly? From this, it can be known that the Tathagata (title of the Buddha) has not avoided attachment.
The Buddha said: 'Good man, I, for the sake of teaching and liberating' (to) 'Manjusri (name of a Bodhisattva) immediately understood.'
Note: Sengliang said: 'The Buddha's answer means that the Dharma has been fully expounded.' Below, it first broadly elucidates the meaning of 'originally existing, now non-existent,' and then separately answers the question.
Kasyapa Bodhisattva said: 'World Honored One, like Manjusri, etc.' (to) 'To say that this is impermanent is unreasonable.'
Note: Sengliang said: 'It clarifies that the Buddha speaks of the ground as 'non-attainment' for the sake of beings who are calculating and attached. For those who are not calculating and attached, the ground is spoken of as 'attainment.' Manjusri's understanding refers to the fact that Manjusri was about to ask about the meaning of difference and non-difference, and upon hearing this verse, he understood.
'Good man, the Tathagata, universally for the sake of all beings' (to) 'Although seeing all dharmas, he says that he does not see.'
Note: Sengliang said: 'Below is the formal answer to the question.' As it is said in the Vinaya (code of monastic discipline), the question is asked in accordance with worldly customs. Sengzong said: 'This is the sixth section.' Since the initial exposition of the eleven emptinesses, people hear 'non-existence' and have nowhere to place their minds, so the eight kinds of knowledge and views and the benefits of the four unobstructed eloquences are presented. Since they have heard the teaching of 'existence,' they abandon 'non-existence' and enclose themselves in 'existence,' in order to eliminate
此滯。還說十無。復洗執情。時眾聞空有互說。莫知所厝。如來呵止其心。當尋求教下之意。如來所說。莫非利益反常之說。尚當時為益。豈況空有二說。而更生封執耶。說有為。善知世諦。說無為。明諸法斯空。是則有不乖無。無不背有。豈得乖有無之言。而增其執耶。雖知諸法。說言不知者。假就外道學也。見亦如此也。寶亮曰。此下別答。無拘執相。既言知。復言不知。此是反常之說。明如來住空平等地。能種種說法。自在隨意。若爾。汝云何難言。佛有拘執耶。雖知諸法。說言不知者。雖知常住。而唱言無常也。雖見說不見者。佛明見真常。而說言不見也。
有相之法說言無相無相之法說言有相。
案。僧宗曰。有相之法說無相者。實自不滅。言斷滅也。無相之法說有相者。佛實絕相。言菩薩王宮生也。寶亮曰。三十三天。實是生死。而說云。是常我樂凈。是謂有相說無相也。無相說有相者。謂說涅槃。是苦無常也。
實有無常說言有常(至)我樂凈等亦復如是。
案。僧亮曰。如阿羅漢未來有生死之相。而說無也。實無究竟之相。說言有也。僧宗曰。實有無常者。謂三十三天說之為常也。實有常者。說偏教濫佛地。
三乘之法說言一乘一乘之法隨宜說三。
案。僧宗
【現代漢語翻譯】 現代漢語譯本： 這種停滯的狀態，還在說『十無』（一切皆空）。這又是反覆地執著于情。當時聽眾聽到空和有互相辯論，不知道該怎麼辦。如來呵斥他們這種心態，應當尋求佛陀教誨的真正含義。如來所說的話，沒有不是爲了利益眾生的，即使是反常的說法，當時也是爲了利益。更何況空和有這兩種說法，怎麼能因此而產生執著呢？說『有為』，是爲了善於瞭解世俗的真理；說『無為』，是爲了明白諸法皆空。這樣，有不違背無，無不背離有。怎麼能因為有無的言論，而增加自己的執著呢？即使知道諸法，卻說不知道，這是爲了迎合外道的學說。見解也是如此。寶亮說：下面是分別回答，沒有拘泥執著的相。既然說知道，又說不知道，這是反常的說法，說明如來安住在空性平等的境界，能夠以種種方式說法，自在隨意。如果這樣，你為什麼還要質疑佛陀有拘泥執著呢？即使知道諸法，卻說不知道，即使知道常住，卻宣揚無常。即使看見了，卻說沒看見，佛陀明明看見了真常，卻說沒看見。
『有相』（有形可見）的法，卻說成『無相』（沒有形相）；『無相』的法，卻說成『有相』。
僧宗的解釋是：『有相』的法說成『無相』，實際上自身並沒有滅亡，卻說是斷滅。『無相』的法說成『有相』，佛陀實際上已經斷絕了形相，卻說是菩薩在王宮出生。寶亮說：三十三天（欲界六天之一，為忉利天）實際上還是生死輪迴，卻說成是『常、我、樂、凈』，這就是『有相』說成『無相』。『無相』說成『有相』，就是說涅槃是苦、無常。
實際上是『無常』，卻說成『有常』（直到）『我、樂、凈』等等也是這樣。
僧亮的解釋是：比如阿羅漢未來還有生死的跡象，卻說沒有了。實際上沒有究竟的相，卻說有。僧宗說：實際上是『無常』，卻把三十三天說成是『常』。實際上是『常』，卻說是偏頗的教義，濫用了佛的境界。
『三乘』（聲聞乘、緣覺乘、菩薩乘）的法，卻說成『一乘』（佛乘）；『一乘』的法，隨順機宜說成『三乘』。
僧宗的解釋是：
【English Translation】 English version: This stagnation, still speaks of 'ten absences' (everything is empty). This is repeatedly clinging to emotions. At that time, the audience heard the debate between emptiness and existence, not knowing what to do. The Tathagata rebuked them for this mentality, and they should seek the true meaning of the Buddha's teachings. What the Tathagata said is all for the benefit of sentient beings, even if it is a contrary statement, it was for the benefit at that time. How can one become attached to the two statements of emptiness and existence? Speaking of 'conditioned existence' (有為), it is to be good at understanding worldly truth; speaking of 'unconditioned existence' (無為), it is to understand that all dharmas are empty. In this way, existence does not contradict emptiness, and emptiness does not deviate from existence. How can one increase one's attachment because of the words of existence and emptiness? Even if one knows all dharmas, but says one does not know, this is to cater to the teachings of external paths. The same is true of views. Bao Liang said: The following is a separate answer, without clinging to appearances. Since it is said that one knows, and then says one does not know, this is a contrary statement, indicating that the Tathagata dwells in the realm of emptiness and equality, and can speak in various ways, freely and at will. If so, why do you question whether the Buddha has clinging? Even if one knows all dharmas, but says one does not know, even if one knows permanence, but proclaims impermanence. Even if one sees, but says one does not see, the Buddha clearly sees true permanence, but says one does not see.
The 'form' (有相) dharma is said to be 'formless' (無相); the 'formless' dharma is said to be 'form'.
Sengzong's explanation is: The 'form' dharma is said to be 'formless', but in reality, it has not perished, but is said to be annihilation. The 'formless' dharma is said to be 'form', the Buddha has actually cut off form, but it is said that the Bodhisattva was born in the royal palace. Bao Liang said: The Trayastrimsa Heaven (三十三天, one of the six heavens of the desire realm, namely the Heaven of Thirty-three) is actually still in the cycle of birth and death, but it is said to be 'permanent, self, bliss, and pure', this is 'form' said to be 'formless'. 'Formless' is said to be 'form', which means that Nirvana is suffering and impermanent.
In reality, it is 'impermanent', but it is said to be 'permanent' (until) 'self, bliss, pure', etc. are also like this.
Sengliang's explanation is: For example, an Arhat still has signs of future birth and death, but it is said that there are none. In reality, there is no ultimate form, but it is said that there is. Sengzong said: In reality, it is 'impermanent', but the Trayastrimsa Heaven is said to be 'permanent'. In reality, it is 'permanent', but it is said to be biased teachings, abusing the Buddha's realm.
The dharma of the 'Three Vehicles' (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is said to be the 'One Vehicle' (一乘, Buddhayāna); the dharma of the 'One Vehicle' is said to be 'Three Vehicles' according to the occasion.
Sengzong's explanation is:
曰。三說一者。破異三之惑。說同歸之教也。一說三者。昔日方便隨宜之教也。
略相說廣廣相說略。
案。僧宗曰。如一因緣。廣則十二。略則唯因果而已也。
四重之法說偷蘭遮偷蘭遮法說為四重。
案。僧宗曰。事現於律也。如僧戒為輕。而尼戒為專。
犯說非犯非犯說犯(至)如來明見眾生根故。
案。僧宗曰。如僧獨行非犯。尼則為犯等也。
善男子如來雖作如是等說(至)隨宜方便則為說之。
案。僧亮曰。因虛妄說得法利者。語心則無虛妄。若虛妄而有益。必亦說之。重釋上事耶。
善男子一切世諦若於如來即是第一義諦。
案。僧亮曰。二諦之名。出自佛說。不由凡夫也。假有名為世諦。無有是第一義也。說假有。欲表非有。故於佛是第一義也。僧宗曰。二諦之名。出於佛口。不出凡夫。說于假有。欲表非有。而於如來。常是第一義也。寶亮曰。世諦雖復森羅。于顛倒者。常有也。于無惑者常空。未嘗有也。若以佛而取。恒是一諦。然至佛之時。乃知眾生是夢。于如來終日不有也。有無可有。無無可無。寂然無相。故於佛儘是第一義也。智秀曰。昔說涅槃。都無身智。言未了義。即是虛故。名為世諦。此之世諦。其實非無法。為佛所
【現代漢語翻譯】 現代漢語譯本： 問：用一種說法解釋三種含義，是爲了破除人們對三種不同教義的迷惑，說明最終歸於同一教義的道理。用三種說法解釋一種含義，是過去爲了適應不同情況而採取的方便教導。
簡略的互相解釋為廣博的，廣博的互相解釋為簡略的。
註釋：僧宗說，例如一個因緣，如果廣說，可以有十二個方面；如果簡略地說，就只有因和果而已。
四重罪的戒律說成是偷蘭遮罪（Sthulanacchaya，一種罪名），偷蘭遮罪的戒律說成是四重罪。
註釋：僧宗說，這是指戒律中顯現的情況。例如，比丘（Sanga，出家人）的戒律相對較輕，而比丘尼（Bhikkhuni，女性出家人）的戒律則更為嚴格。
把犯戒說成沒有犯戒，把沒有犯戒說成犯戒（直到）如來（Tathagata，佛陀）清楚地看到眾生的根性。
註釋：僧宗說，例如比丘單獨行走不算犯戒，但比丘尼單獨行走就算犯戒等等。
善男子，如來雖然作了這樣的說法（直到）根據情況的適宜和方便而為他們解說。
註釋：僧亮說，因為虛妄的說法而得到佛法利益的人，從內心來說就沒有虛妄。如果虛妄的說法有益處，也一定會說。這是再次解釋上面的事情嗎？
善男子，一切世俗諦（Samvriti-satya，相對真理）如果對於如來來說，就是第一義諦（Paramartha-satya，絕對真理）。
註釋：僧亮說，二諦（Two Truths）的名稱，出自佛陀的說法，不是凡夫所能提出的。假立名相稱為世俗諦，實際上沒有自性就是第一義諦。說假有，是爲了表明非有，所以在佛看來就是第一義。僧宗說，二諦的名稱，出自佛口，不是凡夫所能提出的。說假有，是爲了表明非有，而對於如來來說，始終是第一義。寶亮說，世俗諦雖然紛繁複雜，對於顛倒的人來說，始終是存在的；對於沒有迷惑的人來說，始終是空性的，從未存在過。如果以佛的智慧來看，恒常都是一諦。然而到了佛的境界，才知道眾生如夢如幻，對於如來來說，終日都沒有真實的存在。有無可有，無無可無，寂然無相，所以在佛看來全部都是第一義。智秀說，過去所說的涅槃（Nirvana，寂滅），完全沒有身和智慧，這種說法是不了義的，是虛假的，所以稱為世俗諦。這種世俗諦，實際上並非沒有作用，是佛所...
【English Translation】 English version: Question: Explaining one meaning with three statements is to dispel people's confusion about three different teachings, and to explain the principle of ultimately returning to the same teaching. Explaining one meaning with three statements is a expedient teaching adopted in the past to suit different situations.
The concise mutually explains the extensive, and the extensive mutually explains the concise.
Note: Sangzong said, for example, one cause and condition, if explained extensively, can have twelve aspects; if explained concisely, it is only cause and effect.
The law of the four major offenses is said to be the Sthulanacchaya offense (Sthulanacchaya, a type of offense), and the Sthulanacchaya offense is said to be the four major offenses.
Note: Sangzong said, this refers to the situation manifested in the precepts. For example, the precepts for monks (Sanga, monastic) are relatively lighter, while the precepts for nuns (Bhikkhuni, female monastic) are stricter.
Saying that committing an offense is not committing an offense, and saying that not committing an offense is committing an offense (until) the Tathagata (Tathagata, Buddha) clearly sees the roots of sentient beings.
Note: Sangzong said, for example, it is not an offense for a monk to walk alone, but it is an offense for a nun to walk alone, etc.
Good man, although the Tathagata made such statements (until) explaining them according to the suitability and convenience of the situation.
Note: Sengliang said, for those who benefit from the Dharma through false statements, there is no falsehood in their hearts. If false statements are beneficial, they will certainly be made. Is this re-explaining the above matter?
Good man, all conventional truths (Samvriti-satya, relative truth) are the ultimate truth (Paramartha-satya, absolute truth) for the Tathagata.
Note: Sengliang said, the names of the two truths (Two Truths) come from the Buddha's teachings, not from ordinary people. Establishing false names is called conventional truth, and actually having no self-nature is the ultimate truth. Saying that there is false existence is to show that there is no existence, so in the Buddha's view it is the ultimate truth. Sangzong said, the names of the two truths come from the Buddha's mouth, not from ordinary people. Saying that there is false existence is to show that there is no existence, and for the Tathagata, it is always the ultimate truth. Baoliang said, although conventional truths are complex and diverse, for those who are deluded, they always exist; for those who are not confused, they are always empty, and have never existed. If viewed with the Buddha's wisdom, it is always one truth. However, when one reaches the state of the Buddha, one knows that sentient beings are like dreams and illusions, and for the Tathagata, there is no real existence all day long. Existence is not truly existent, and non-existence is not truly non-existent, silent and without form, so for the Buddha, everything is the ultimate truth. Zhixiu said, the Nirvana (Nirvana, extinction) spoken of in the past had no body or wisdom at all, and this statement was not definitive and was false, so it was called conventional truth. This conventional truth is actually not without function, it is what the Buddha...
鑒。即為第一義也。
何以故諸佛世尊為第一義(至)諸佛終不宣說世諦。
案。僧亮曰。釋上義也。眾生著有。佛明非有。說假有以汲之。為令眾生知假有非有。若不知非有。佛亦不說假有。何者。雖復假實不同。為患是一。何須說也。僧宗曰。向反常說。令回其解云。如來隨方釋化。為益不同也。寶亮曰。凡夫要約世諦故。乃識萬法無也。故云為令眾生。得第一義。故說世諦也。
善男子如來有時演說世諦(至)非是聲聞緣覺所知。
案。僧亮曰。說佛無常。凡夫謂實。是第一也。說第一義。眾生謂。佛說於世諦者。佛說常樂。是第一義。凡夫便謂假。是世諦也。寶亮曰。近而取之。假名實法空。皆是世諦。遠而取之。九地以來。所得無我空者。亦是世諦。唯有涅槃。體常寂滅。為真諦耳。而物情所謂九住以還得空。負第一義。論理悉是世諦也。
善男子是故汝上不應難言(至)云何難言無所得耶。
案。僧亮曰。明佛意難會也。聞為計者。眾生說無得。是平等地。便謂一切無得。還結上也。僧宗曰。此下第七段。向聞反常。雙遣物情迷悶。心無所厝。還說有得。以收其意也。常得涅槃。即第一義也。寶亮曰。佛說無方。豈汝境界耶。智秀曰。第二正答難也。有得之義。即
【現代漢語翻譯】 現代漢語譯本： 鑒。這就是第一義諦（paramārtha-satya）的含義。
為什麼呢？諸佛世尊所說的都是第一義諦，（因此，）諸佛最終不會宣說世俗諦（saṃvṛti-satya）。
案：僧亮說，這是解釋上面的含義。眾生執著于『有』，佛陀闡明『非有』，通過說假有的方式來引導他們。爲了讓眾生明白假有並非實有。如果不知道『非有』，佛陀也不會說假有。為什麼呢？即使假和真不同，但造成的困擾是一樣的，又何必說呢？僧宗說，這是反常的說法，爲了轉變他們的理解。如來根據不同的情況進行教化，所帶來的利益也不同。寶亮說，凡夫俗子總是從世俗諦的角度出發，因此才認識到萬法皆空。所以說，爲了讓眾生獲得第一義諦，才宣說世俗諦。
善男子，如來有時會演說世俗諦，（但這些道理）不是聲聞（Śrāvaka）和緣覺（Pratyekabuddha）所能理解的。
案：僧亮說，說佛陀是無常的，凡夫認為是真的，這就是第一義諦。說第一義諦時，眾生卻認為佛陀說的是世俗諦，佛陀說常樂我凈，這是第一義諦，凡夫卻認為是假的，是世俗諦。寶亮說，從近處來說，假名、實法、空，都是世俗諦。從遠處來說，九地菩薩以來，所證得的無我空性，也是世俗諦。只有涅槃（Nirvana），其體性是常寂滅的，才是真諦。而世俗之人認為九住位以後才證得空性，這與第一義諦相悖，從道理上來說，這些都是世俗諦。
善男子，因此你不應該像之前那樣質疑說，（既然一切皆空，）又怎麼能說有所得呢？
案：僧亮說，這是說明佛陀的意圖難以理解。聽到『無所得』，眾生認為這是平等之地，便認為一切都是無所得，這又回到了前面的問題。僧宗說，這是第七段，之前說了反常的道理，是爲了消除眾生的迷惑，讓他們無所適從，現在又說有所得，是爲了收回他們的心意。常得涅槃，就是第一義諦。寶亮說，佛陀的說法沒有定式，豈是你的境界所能理解的？智秀說，這是第二次正面回答質疑，『有得』的含義是……
【English Translation】 English version: 'Jian'. This is the meaning of the first principle (paramārtha-satya).
Why is it that all Buddhas and World Honored Ones speak of the first principle? (Therefore,) all Buddhas ultimately do not expound the conventional truth (saṃvṛti-satya).
Note: Sengliang said, this explains the meaning above. Sentient beings are attached to 'existence', the Buddha clarifies 'non-existence', using the explanation of provisional existence to guide them. It is to make sentient beings understand that provisional existence is not real existence. If they do not understand 'non-existence', the Buddha would not speak of provisional existence either. Why? Even though the provisional and the real are different, the trouble caused is the same, so why bother speaking about it? Sengzong said, this is a contrary statement, to change their understanding. The Tathagata teaches according to different situations, and the benefits brought are also different. Baoliang said, ordinary people always start from the perspective of conventional truth, and therefore recognize that all dharmas are empty. Therefore, it is said that in order to enable sentient beings to attain the first principle, the conventional truth is expounded.
Good man, the Tathagata sometimes expounds the conventional truth, (but these principles) are not understood by Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers).
Note: Sengliang said, saying that the Buddha is impermanent, ordinary people think it is real, this is the first principle. When speaking of the first principle, sentient beings think that the Buddha is speaking of the conventional truth. The Buddha speaks of permanence, bliss, self, and purity, this is the first principle, but ordinary people think it is false, it is the conventional truth. Baoliang said, from a close perspective, provisional names, real dharmas, and emptiness are all conventional truths. From a distant perspective, the non-self emptiness attained since the ninth ground of Bodhisattva is also the conventional truth. Only Nirvana, whose nature is permanent quiescence, is the ultimate truth. However, worldly people think that emptiness is attained after the ninth abode, which is contrary to the first principle. In terms of reasoning, these are all conventional truths.
Good man, therefore you should not have questioned as before, (since everything is empty,) how can you say there is attainment?
Note: Sengliang said, this explains that the Buddha's intention is difficult to understand. Hearing 'no attainment', sentient beings think this is the ground of equality, and then think that everything is no attainment, which goes back to the previous question. Sengzong said, this is the seventh section. The previous statement of contrary principles was to eliminate the confusion of sentient beings and make them feel at a loss. Now it is said that there is attainment, in order to regain their intention. Constantly attaining Nirvana is the first principle. Baoliang said, the Buddha's teachings are not fixed, how can your realm understand it? Zhixiu said, this is the second direct answer to the question, the meaning of 'there is attainment' is...
是菩提涅槃。
迦葉復言世尊第一義諦(至)亦名菩提亦名涅槃。
案。僧亮曰。第一義諦。真實之稱也。真法有三種。十一空通智為道也。智即菩提也。結盡無為。名涅槃也。此二皆第一。僧宗曰。第一義理。理應是常。常則無可得。若於事有得。則是無常。欲使如來釋所以為常。非始有也。
若有菩薩言有得道(至)猶如佛性無得無生。
案。僧亮曰。此通難三法也。
世尊夫道者非色非不色(至)菩提涅槃亦復如是。
案。僧亮曰。偏難於空。明無相可得也。寶亮曰。涅槃是眾德上總名也。此三德唯一體。若是可得。應是無常。何故常法無得有。故非常也。
佛言如是如是善男子(至)以是義故不可捉持。
案。僧亮曰。以苦行等為道。是則無常。以空為道。是則常也。菩薩少見佛性。得名為常。外道伏結。以還生故。故名無常。僧宗曰。先釋常必在佛。以有煩惱䨱。故不能得見。得見之日。非始有也。寶亮曰。道若無常。云何能令行人斷惑成聖耶。
善男子道者雖無色像可見稱量可知而實有用。
案。僧宗曰。不可令非色而無其體。體居萬惑之表。行滿則用也。
善男子如眾生心雖非是色(至)一切菩薩了了見知。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：是菩提（bodhi，覺悟）涅槃（nirvana，寂滅）。
迦葉（Kasyapa）又說：『世尊，第一義諦（paramārtha-satya，最高的真理），也叫做菩提，也叫做涅槃。』
按僧亮（Sengliang）的說法：『第一義諦，是真實的稱謂。真法有三種。十一空通智是道路。智就是菩提。結盡無為，叫做涅槃。這二者都是第一。』僧宗（Sengzong）說：『第一義理，理應是常。常則無可得。如果對於事物有所得，那就是無常。想要如來解釋其所以為常，並非是開始才有的。』
如果有菩薩說有得道（證悟），就像佛性（Buddha-nature）無得無生一樣。
按僧亮的說法：『這是通用於三種法的難題。』
世尊，道不是色（rūpa，物質），也不是非色，菩提涅槃也是這樣。
按僧亮的說法：『這是偏重於空性的難題，說明無相是可以得到的。』寶亮（Baoliang）說：『涅槃是所有功德之上的總稱。這三種功德是唯一的整體。如果是可以得到的，應該是無常的。為什麼常法沒有得到呢？所以不是常。』
佛說：『是的，是的，善男子，因為這個緣故，不可捉持。』
按僧亮的說法：『以苦行等作為道，那就是無常。以空作為道，那就是常。菩薩稍微見到佛性，就被稱為常。外道降伏煩惱，因為還會再生，所以稱為無常。』僧宗說：『先解釋常必定在於佛，因為有煩惱的遮蔽，所以不能得見。得見之日，並非是開始才有的。』寶亮說：『道如果無常，怎麼能讓修行人斷除迷惑，成就聖果呢？』
善男子，道雖然沒有色像可見，沒有稱量可知，但實際上是有用的。
按僧宗的說法：『不可讓非色而沒有其體。體居於萬惑之外，修行圓滿則有用。』
善男子，就像眾生的心雖然不是色，一切菩薩都清楚地知道。
按僧亮的說法：
【English Translation】 English version: It is Bodhi (enlightenment) and Nirvana (liberation).
Kasyapa further said: 'World Honored One, the highest truth (paramārtha-satya), is also called Bodhi and also called Nirvana.'
According to Sengliang: 'The highest truth is a term for reality. There are three kinds of true Dharma. The eleven emptinesses that lead to wisdom are the path. Wisdom is Bodhi. The end of afflictions and non-action is called Nirvana. These two are both supreme.' Sengzong said: 'The highest principle should be constant. If it is constant, then nothing can be obtained. If something is obtained in phenomena, then it is impermanent. The Tathagata wants to explain why it is constant, not something that just began.'
If a Bodhisattva says there is attainment of the path (enlightenment), it is like Buddha-nature, which has no attainment and no birth.
According to Sengliang: 'This is a general difficulty for the three dharmas.'
World Honored One, the path is neither form (rūpa) nor non-form, and so are Bodhi and Nirvana.
According to Sengliang: 'This is a difficulty leaning towards emptiness, clarifying that no characteristic can be obtained.' Baoliang said: 'Nirvana is the general name above all virtues. These three virtues are one entity. If it can be obtained, it should be impermanent. Why is it that the constant Dharma cannot be obtained? Therefore, it is not constant.'
The Buddha said: 'So it is, so it is, good man, for this reason, it cannot be grasped.'
According to Sengliang: 'Taking ascetic practices as the path is impermanent. Taking emptiness as the path is constant. Bodhisattvas slightly see Buddha-nature and are called constant. Non-Buddhists subdue afflictions, but because they are reborn, they are called impermanent.' Sengzong said: 'First explain that constancy must reside in the Buddha, because there is the obscuration of afflictions, so it cannot be seen. The day it is seen, it is not something that just began.' Baoliang said: 'If the path is impermanent, how can it enable practitioners to cut off delusion and achieve sainthood?'
Good man, although the path has no form or appearance that can be seen, no measure that can be known, it is actually useful.
According to Sengzong: 'It cannot be that non-form has no substance. The substance resides outside of all delusions, and when practice is complete, it is useful.'
Good man, just as the minds of sentient beings are not form, all Bodhisattvas clearly know.
According to Sengliang:
。見空斷惑。有空之用也。了了知見者。以二事證有也。一謂斷結。二謂可了了見也。僧宗曰。借眾生心。以為況也。
善男子見有二種(至)雖如是見初無見相。
案。僧亮曰。復以見為證。世間思慧不了。修慧則了也。僧宗曰。此下第八段證有道也。有五翻。此即第一明有見者。故知必有也。寶亮曰。相貌見者。謂九地以還信見也。眼見者。十住了了見也。又釋十住見不了。故曰相貌見。佛見滿足故稱之眼見也。
善男子以是因緣我于往昔(至)名為凡夫菩薩亦爾。
案。僧亮曰。以見有了不了因緣故。故知有也。引昔所說。見有見相。是世間也。見無見相。是佛菩薩也。僧宗曰。第二翻引昔。已為舍利弗說。故證知有也。寶亮曰。世間不知見者。外道也。所知者。佛與十住。亦知。外道所不知者。佛與十住亦知也。然世間所不知者。謂佛性也。外道不知而起斷常之見。菩薩雖知。不言有所知相。是故無拘執也。
大般涅槃經集解卷第三十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十
辨世間所不知見覺菩薩知見覺 廣辯菩薩修戒相 廣誡弘通法者之軌則廣釋六念第一辨十號釋婆伽婆等
梵行品之第五
【現代漢語翻譯】 現代漢語譯本 通過觀察空性來斷除迷惑，這是空性的作用。能夠明瞭地知曉和見證事物的人，用兩件事來證明『有』的存在：一是斷除煩惱結縛，二是能夠明瞭地見證事物。僧宗（Sengzong）說：『借用眾生的心，來作為比況。』
『善男子，見有兩種』（到）『雖然這樣見，最初沒有見的相狀。』
案：僧亮（Sengliang）說：『再次用『見』來作為證明。世間的思慮智慧不能明瞭，修習智慧就能明瞭。』僧宗（Sengzong）說：『以下第八段是證明『有道』。有五種翻轉。這裡是第一種，說明有見者，所以知道必定有。』寶亮（Baoliang）說：『相貌見者，是指九地菩薩及以下，通過信解而見。眼見者，是十住菩薩明瞭地見。』又解釋說十住菩薩的見還不完全明瞭，所以說是相貌見。佛的見是圓滿的，所以稱之為眼見。
『善男子，以這樣的因緣，我于往昔』（到）『名為凡夫，菩薩也是這樣。』
案：僧亮（Sengliang）說：『因為見有明瞭和不明瞭的因緣，所以知道『有』的存在。』引用過去所說，見有見相，是世間凡夫。見無見相，是佛和菩薩。僧宗（Sengzong）說：『第二種翻轉，引用過去已經為舍利弗（Sariputra）所說的話，所以證明『有』的存在。』寶亮（Baoliang）說：『世間不知道見的人，是外道。所知者，佛與十住菩薩也知道。外道所不知道的，佛與十住菩薩也知道。』然而世間所不知道的，是佛性（Buddha-nature）。外道不知道而生起斷見和常見。菩薩雖然知道，卻不表現出有所知相，所以沒有拘執。
《大般涅槃經集解》卷第三十九 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十
辨別世間所不知道的見覺，菩薩的知見覺，廣泛地闡述菩薩修持戒律的相狀，廣泛地告誡弘揚佛法者的規範準則，廣泛地解釋六念，第一辨別十號，解釋婆伽婆（Bhagavan）等。
《梵行品》第五
【English Translation】 English version Seeing through emptiness eradicates delusion; this is the function of emptiness. Those who clearly know and see use two things to prove the existence of 'being': one is the severing of afflictions, and the other is the ability to clearly see. Sengzong (Sengzong) said, 'Borrowing the minds of sentient beings as an analogy.'
'Good man, there are two kinds of seeing' (to) 'Although seeing in this way, there is initially no appearance of seeing.'
Note: Sengliang (Sengliang) said, 'Again, 'seeing' is used as proof. Worldly thought and wisdom cannot understand, but cultivating wisdom can understand.' Sengzong (Sengzong) said, 'The following eighth section proves the existence of the 'path'. There are five reversals. This is the first, explaining those who have seeing, so it is known that it must exist.' Baoliang (Baoliang) said, 'The seeing of appearances refers to the faith-based seeing of the ninth Bhumi and below. Eye-seeing is the clear seeing of the Ten Abodes.' It is also explained that the seeing of the Ten Abodes is not yet fully clear, so it is called the seeing of appearances. The Buddha's seeing is complete, so it is called eye-seeing.
'Good man, because of this cause and condition, I in the past' (to) 'Called ordinary people, Bodhisattvas are also like this.'
Note: Sengliang (Sengliang) said, 'Because of the cause and condition of seeing having clarity and lack of clarity, it is known that 'being' exists.' Quoting what was said in the past, seeing with the appearance of seeing is that of worldly people. Seeing without the appearance of seeing is that of Buddhas and Bodhisattvas. Sengzong (Sengzong) said, 'The second reversal quotes what has already been said to Sariputra (Sariputra), so it proves the existence of 'being'.' Baoliang (Baoliang) said, 'Those in the world who do not know seeing are the non-Buddhists. What is known, the Buddhas and Bodhisattvas of the Ten Abodes also know. What the non-Buddhists do not know, the Buddhas and Bodhisattvas of the Ten Abodes also know.' However, what the world does not know is Buddha-nature (Buddha-nature). Non-Buddhists do not know and give rise to views of annihilation and permanence. Although Bodhisattvas know, they do not show an appearance of knowing, so there is no attachment.
Collected Explanations of the Mahaparinirvana Sutra, Volume 39 Taisho Tripitaka Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 40
Distinguishing the seeing and awareness that the world does not know, the knowledge, seeing, and awareness of Bodhisattvas; extensively explaining the characteristics of Bodhisattvas' practice of precepts; extensively admonishing the norms and rules for those who propagate the Dharma; extensively explaining the six recollections; first distinguishing the ten titles; explaining Bhagavan (Bhagavan), etc.
Chapter 5 of Pure Conduct
迦葉菩薩言如佛世尊(至)不名世間不名非世間。
案。僧亮曰。不名世間者。不名佛法中在家人也。不名非世間者。不名信根以上人也。
爾時迦葉聞是事已(至)眾生聞秘藏即得不生滅。
案。僧亮曰。說地能已。說梵行粗竟。此嘆佛也。初偈明佛善說正道。稱為醫王。次偈釋醫王義。備治所治。畢竟不發也。次偈與法設譬。后偈說法體。智秀曰。將欲咨前義旨故。第五先以偈嘆佛及經教。
迦葉菩薩說是偈已(至)若非世間有何異相。
案。僧亮曰。此下說經之能也。依經修行。速得出世。如聖行品末功德藏王所說也。寶亮曰。此下廣料簡知見覺人也。故迦葉因難。以啓發耳。智秀曰。此訖六念。第六段辨菩薩世出世異。有三意。第一約戒定慧。第二約法師儀軌。第三約六念法。明其同異。
佛言善男子言菩薩者(至)亦同世間不知見覺。
案。僧亮曰。大判菩薩有二種。有世間者。有出世間者。若當持戒清凈。心固不動。終得發定生慧。知九十六種道所計者非。知佛法所明理者是也。是信用修行。斷二邊盡。屬知見人也。問此是何處人。是信首五根以上。此人永與生死為隔。無復入三塗之憂。名作出世間菩薩也。若信心不立。持戒不凈。雖復見涅槃經信心受持。
【現代漢語翻譯】 現代漢語譯本：迦葉菩薩說，如佛世尊，不稱為世間，也不稱為非世間。
按僧亮的說法：『不稱為世間』，是指在佛法中的在家人。『不稱為非世間』，是指信根以上的人。
當時，迦葉聽了這些事後，眾生聽聞秘藏，就能證得不生不滅。
按僧亮的說法：說完地的能力后，梵行的粗略內容也講完了。這是在讚歎佛。第一個偈頌說明佛善於宣說正道，被稱為醫王。第二個偈頌解釋醫王的含義，完備地治療所要治療的，最終不會復發。第三個偈頌用法來設譬喻。最後一個偈頌說法體。智秀說：將要諮詢前面的義旨，所以第五先用偈頌讚嘆佛和經教。
迦葉菩薩說完這些偈頌后，如果不是世間，有什麼不同的相貌？
按僧亮的說法：這以下是說經書的能力。依靠經書修行，迅速地超出世間，如《聖行品》末尾功德藏王所說。寶亮說：這以下廣泛地評論知見覺悟的人。所以迦葉故意提問，用來啓發聽眾。智秀說：到六念為止，第六段辨別菩薩在世間和出世間的不同。有三個意思：第一，從戒定慧方面說；第二，從法師的儀軌方面說；第三，從六念法方面說，說明它們的相同和不同。
佛說：善男子，所說的菩薩，也和世間一樣，不知道見覺。
按僧亮的說法：大致判斷菩薩有兩種，有世間的，有出世間的。如果能夠持戒清凈，心志堅定不動搖，最終能夠生起禪定，生起智慧，知道九十六種外道所計度的不是真理，知道佛法所闡明的道理才是真理。這是相信並修行，斷除二邊，窮盡煩惱，屬於有知見的人。問：這是什麼地方的人？是信根、五根以上的人。這種人永遠與生死隔絕，不再有墮入三惡道的憂慮，名叫作出世間的菩薩。如果信心不堅定，持戒不清凈，即使見到《涅槃經》，有信心受持。
【English Translation】 English version: Kashyapa Bodhisattva said, 'Like the World Honored One (Buddha), he is neither called 'world' (Samsara) nor 'non-world' (Nirvana).'
According to Sengliang: 'Not called 'world'' refers to laypeople in the Buddhadharma. 'Not called 'non-world'' refers to those above the roots of faith (five roots).
At that time, after Kashyapa heard these things, sentient beings who hear the secret treasury will attain non-birth and non-extinction.
According to Sengliang: After speaking about the power of the earth, the rough content of Brahma-conduct is also finished. This is praising the Buddha. The first verse explains that the Buddha is good at expounding the right path and is called the 'King of Medicine'. The second verse explains the meaning of the 'King of Medicine', completely curing what needs to be cured, and ultimately not relapsing. The third verse uses analogies. The last verse speaks of the essence of the Dharma. Zhixiu said: 'Intending to inquire about the previous meaning, the fifth verse first praises the Buddha and the teachings of the scriptures.'
After Kashyapa Bodhisattva spoke these verses, if it is not the world, what different characteristics are there?
According to Sengliang: What follows is about the power of the scriptures. Relying on the scriptures to practice, one quickly transcends the world, as described by King Merit-Store at the end of the 'Holy Conduct Chapter'. Baoliang said: What follows is a broad commentary on those who have knowledge, views, and awareness. Therefore, Kashyapa deliberately asks questions to enlighten the audience. Zhixiu said: Up to the six recollections, the sixth section distinguishes the differences between Bodhisattvas in the world and those who have transcended the world. There are three meanings: first, from the perspective of precepts, concentration, and wisdom; second, from the perspective of the conduct of Dharma masters; third, from the perspective of the six recollections, explaining their similarities and differences.
The Buddha said: 'Good man, the so-called Bodhisattva is also like the world, not knowing seeing and awareness.'
According to Sengliang: Generally speaking, there are two types of Bodhisattvas: those in the world and those who have transcended the world. If one can uphold the precepts purely and the mind is firm and unmoving, one will eventually generate samadhi and wisdom, knowing that the calculations of the ninety-six heretical paths are not the truth, and knowing that the principles explained by the Buddhadharma are the truth. This is believing and practicing, cutting off the two extremes, and exhausting afflictions, belonging to those who have knowledge and views. Question: Where is this person from? They are people above the roots of faith and the five roots. This kind of person is forever separated from birth and death, and no longer has the worry of falling into the three evil realms, and is called a Bodhisattva who has transcended the world. If faith is not firm and the precepts are not pure, even if one sees the Nirvana Sutra and has faith to uphold it.
不識九十六種所計者非。佛法所明者是。此名作四念處。前人是世間菩薩。還結屬不知見覺人數也。此下去凡有三重文來料簡。初就信慧心中。成就不成就來。簡向所解者。即為第一重也。第二就弘法人中料簡。若是惡世中持清凈。不生誹謗。識知九十六種道所計者非。驗佛法所計者。此是出世間菩薩。落知見覺人位也。若當雖復惡世弘通此經。持戒不清凈。又生物誹謗。復不識知內外是非。此名世間菩薩。屬不知見覺人流也。第三就六念來簡。若依涅槃經。作六念處成就。知內外是非者。名出世間菩薩。是知見覺人。若使作六念不成就。由依昔教學。復不識知內外。是非名作世間菩薩。不知見覺者也。
菩薩聞是涅槃經已(至)是名菩薩修持凈戒。
案。僧亮曰。知有佛性。能得常果。而發心者。雖逕生死。不失此念。經之能也。僧宗曰。第三翻明道雖不無。要須戒定慧。
戒既清凈次修禪定(至)是名菩薩修清凈定。
案。僧亮曰。聞思慧得非修慧也。明能修二慧。是凈定也。
戒定已備次修凈慧(至)所知見覺非世間也。
案。僧亮曰。身中有我。則身大我小。我中有身。則身小我大。是身是我。雖小大皆是。非身非我。兩無也。慧能斷結。先斷于常。牢固不動者。諸見
【現代漢語翻譯】 現代漢語譯本： 不認識九十六種外道所主張的錯誤觀點，而認識佛法所闡明的真理，這叫做修習四念處。前面所說的是世間的菩薩，仍然屬於不瞭解、不覺悟的人群。接下來有三重含義來辨析。首先從信和慧的心中，成就與不成就來辨別先前所理解的。這就是第一重含義。第二重從弘揚佛法的人中辨析。如果在惡世中持守清凈戒律，不產生誹謗，認識到九十六種外道所主張的錯誤觀點，驗證佛法所闡明的真理，這就是出世間的菩薩，脫離了不知、不見、不覺悟的凡夫之位。如果即使在惡世弘揚此經，持戒不清凈，又產生誹謗，又不認識內外是非，這叫做世間菩薩，屬於不瞭解、不覺悟的人群。第三重從六念來辨析。如果依據《涅槃經》，修習六念處成就，瞭解內外是非，名叫出世間菩薩，是瞭解、覺悟的人。如果修習六念處不成就，由於依賴過去的教學，又不認識內外是非，名叫世間菩薩，是不瞭解、不覺悟的人。
菩薩聽聞這部《涅槃經》之後（直到）這叫做菩薩修持清凈戒律。
按僧亮的說法：知道有佛性，能夠得到常樂我凈的果報，併發菩提心的人，即使經歷生死輪迴，也不會失去這種正念，這是《涅槃經》的力量。僧宗說：第三次闡明道雖然不是沒有，但必須要戒、定、慧三學。
戒律已經清凈，接下來修習禪定（直到）這叫做菩薩修習清凈禪定。
按僧亮的說法：通過聽聞和思考得到的智慧不是修習得來的智慧。闡明能夠修習聞思慧和修慧，才是清凈的禪定。
戒律和禪定已經完備，接下來修習清凈智慧（直到）所知所見所覺悟的不是世間的。
按僧亮的說法：如果身體中有我，那麼身體就大而我就小；如果我中有身體，那麼身體就小而我就大。是身體就是我，雖然有大小的區別，但都是我。非身非我，兩者都沒有。智慧能夠斷除煩惱，首先斷除常的執著，這種牢固不動的執著，就是各種錯誤的見解。
【English Translation】 English version: Not recognizing the false views asserted by the ninety-six kinds of non-Buddhist paths, but recognizing the truth elucidated by the Buddha-dharma, this is called practicing the Four Foundations of Mindfulness (Sati Patthana)。 The aforementioned are worldly Bodhisattvas, still belonging to the group of those who do not understand or are not enlightened. Next, there are three levels of meaning to analyze. First, from the mind of faith and wisdom, whether accomplishment or non-accomplishment, to distinguish what was previously understood. This is the first level of meaning. The second level is to distinguish among those who propagate the Dharma. If one upholds pure precepts in an evil age, does not generate slander, recognizes the false views asserted by the ninety-six kinds of non-Buddhist paths, and verifies the truth elucidated by the Buddha-dharma, this is a Bodhisattva who has transcended the world, departing from the position of ignorant, unseeing, and unenlightened beings. If, even while propagating this Sutra in an evil age, one's upholding of precepts is not pure, and one generates slander, and one does not recognize internal and external right and wrong, this is called a worldly Bodhisattva, belonging to the stream of those who do not understand or are not enlightened. The third level is to distinguish from the perspective of the Six Recollections (anusmrti). If, according to the Nirvana Sutra, one accomplishes the practice of the Six Recollections, and understands internal and external right and wrong, one is called a Bodhisattva who has transcended the world, one who understands and is enlightened. If one does not accomplish the practice of the Six Recollections, due to reliance on past teachings, and one does not recognize internal and external right and wrong, one is called a worldly Bodhisattva, one who does not understand or is not enlightened.
After a Bodhisattva hears this Nirvana Sutra (up to) this is called a Bodhisattva cultivating pure precepts (sila).
According to Sengliang: Knowing that there is Buddha-nature (Buddha-dhatu), being able to attain the fruit of permanence, bliss, self, and purity, and generating the Bodhi mind, even if one experiences the cycle of birth and death, one will not lose this right thought; this is the power of the Nirvana Sutra. Sengzong said: The third explanation clarifies that the path is not non-existent, but one must have the three learnings of precepts, concentration, and wisdom.
Since the precepts are already pure, next cultivate dhyana (samadhi) (up to) this is called a Bodhisattva cultivating pure dhyana.
According to Sengliang: The wisdom obtained through hearing and thinking is not wisdom obtained through cultivation. Clarifying that one can cultivate the wisdom of hearing, thinking, and cultivation is pure dhyana.
Since precepts and dhyana are already complete, next cultivate pure wisdom (prajna) (up to) what is known, seen, and realized is not worldly.
According to Sengliang: If there is a 'self' in the body, then the body is large and the 'self' is small; if there is a body in the 'self', then the body is small and the 'self' is large. If the body is the 'self', although there are differences in size, both are the 'self'. Neither body nor 'self', both are non-existent. Wisdom can cut off afflictions, first cutting off the attachment to permanence. This firm and unmoving attachment is all kinds of wrong views.
是犯戒之本。見盡戒不動也。
善男子菩薩見所持戒(至)而是菩薩所知見覺。
案。僧亮曰。上說不悔。由戒而生。未釋相生之義。此釋相生者也。
迦葉復言云何菩薩(至)以凈戒故心得歡喜。
案。僧亮曰。不因涅槃經持戒。是世間戒。則具四惡。不見佛性出世也。
善男子如端正人自見面貌(至)破戒之人亦復如是。
案。僧亮曰。面譬凈戒。鏡譬毗尼。此雖無鏡。余經有也。
善男子譬如牧牛有二女人(至)以是因緣心則悅樂。
案。僧亮曰。上譬一生中有喜有不喜。此譬命終時也。牛譬經教。牧女譬行者。瓶譬人身。酪譬破戒。酹譬持戒。城譬涅槃經。腳跌譬無常。瓶破譬命終。蘇已出外。漿不足惜。譬持戒人身利己出。余不足顧。喻歡喜也。蘇在酪中與瓶俱失。譬破戒人身利未出。與身俱喪。喻可愁惱也。
迦葉復言喜之與樂(至)而是菩薩所知見覺。
案。僧亮曰。五法佐助。重釋凈戒。所以為涅槃因。由得慧等佐助。離五蓋故。王五種涅槃。釋所以具信等五法。推功于慧。能離蓋及見疑。故具五根者。得五解脫也。
善男子若我弟子受持讀誦(至)不以毀戒受持修集。
案。僧亮曰。說五種持經。以明出世。何者。余
【現代漢語翻譯】 現代漢語譯本：是違犯戒律的根本。認為守持戒律到頭了，就不再精進。
善男子，菩薩認為所受持的戒律（一直到最後），都是菩薩所知所見所覺悟的。
按：僧亮說，上面說的是不後悔，因為持戒而產生。但沒有解釋相互產生的意義。這裡解釋了相互產生的原因。
迦葉菩薩又問，什麼是菩薩（一直到最後），因為清凈持戒的緣故，內心得到歡喜？
按：僧亮說，不依靠《涅槃經》來持戒，是世間的戒律，就具備四種惡。不能見到佛性，不能出離世間。
善男子，就像端正的人能自己看到自己的面貌（一直到最後），破戒的人也是這樣。
按：僧亮說，面貌比喻清凈的戒律，鏡子比喻毗尼（Vinaya，戒律）。這裡雖然沒有提到鏡子，其他的經典里有。
善男子，譬如有一個牧牛人，有兩個女人（一直到最後），因為這個因緣，內心就感到喜悅快樂。
按：僧亮說，上面比喻一生中有喜悅也有不喜悅。這裡比喻臨命終時。牛比喻經教。牧女比喻修行人。瓶子比喻人的身體。酪比喻破戒。酹（lèi，傾灑）比喻持戒。城比喻《涅槃經》。腳跌倒比喻無常。瓶子破了比喻命終。酥油已經提煉出來了，乳漿就不值得可惜了。比喻持戒的人，自身的利益已經得到，其餘的就不值得顧慮了。這是比喻歡喜。酥油還在乳酪中，和瓶子一起失去，比喻破戒的人，自身的利益還沒有得到，就和身體一起喪失了。這是比喻可愁可惱。
迦葉菩薩又問，喜和樂（一直到最後），都是菩薩所知所見所覺悟的。
按：僧亮說，五種方法輔助，再次解釋清凈的戒律，是涅槃的原因。因為得到智慧等輔助，遠離五蓋的緣故，才能證得五種涅槃。解釋了為什麼具備信等五法。把功勞歸於智慧，能夠遠離五蓋以及邪見疑惑。所以具備五根的人，就能得到五解脫。
善男子，如果我的弟子受持讀誦（一直到最後），不用毀壞戒律的方式來受持修習。
按：僧亮說，說了五種持經的方式，來表明出世間的持經。為什麼呢？其餘的
【English Translation】 English version: It is the root of violating precepts. Thinking that one has reached the end of keeping precepts, one no longer strives forward.
Good man, the Bodhisattva considers the precepts he upholds (to the end) to be what the Bodhisattva knows, sees, and realizes.
Note: Sengliang said, the above speaks of no regret, which arises from upholding precepts. But it does not explain the meaning of mutual arising. This explains the reason for mutual arising.
Kasyapa Bodhisattva asked again, what is it that a Bodhisattva (to the end) gains joy in his heart because of pure precept holding?
Note: Sengliang said, not relying on the Nirvana Sutra to uphold precepts is worldly precept holding, which possesses the four evils. One cannot see the Buddha-nature and cannot leave the world.
Good man, just as an upright person can see his own face (to the end), so is it with a precept breaker.
Note: Sengliang said, the face is a metaphor for pure precepts, and the mirror is a metaphor for the Vinaya (discipline). Although there is no mention of a mirror here, other sutras have it.
Good man, suppose there is a cowherd with two women (to the end), because of this cause, the heart feels joyful and happy.
Note: Sengliang said, the above is a metaphor for having joy and unhappiness in one's life. This is a metaphor for the time of death. The cow is a metaphor for the teachings of the sutras. The cowgirl is a metaphor for the practitioner. The bottle is a metaphor for the human body. Curd is a metaphor for breaking precepts. Libation is a metaphor for upholding precepts. The city is a metaphor for the Nirvana Sutra. Stumbling is a metaphor for impermanence. The breaking of the bottle is a metaphor for death. The ghee has already been extracted, and the whey is not worth regretting. This is a metaphor for a person who upholds precepts, whose own benefit has already been obtained, and the rest is not worth worrying about. This is a metaphor for joy. The ghee is still in the curd and is lost with the bottle, which is a metaphor for a person who breaks precepts, whose own benefit has not yet been obtained, and is lost with the body. This is a metaphor for being sad and annoyed.
Kasyapa Bodhisattva asked again, joy and happiness (to the end) are all what the Bodhisattva knows, sees, and realizes.
Note: Sengliang said, five methods assist, re-explaining that pure precepts are the cause of Nirvana. Because of the assistance of wisdom, etc., and because of being away from the five coverings, one can attain the five kinds of Nirvana. Explaining why one possesses the five factors of faith, etc. Attributing the merit to wisdom, which can be away from the five coverings and wrong views and doubts. Therefore, those who possess the five roots can attain the five liberations.
Good man, if my disciples receive, uphold, read, and recite (to the end), they should not receive, uphold, and cultivate by destroying precepts.
Note: Sengliang said, he spoke of the five ways of upholding the sutras to show the upholding of the sutras that transcends the world. Why? The rest
經所說。未究竟故。不備持之行惡。令人謗經。持經起惡。雖能自利。不能利人。非出世菩薩。是以佛但令出世持經。應究行之義。
善男子若我弟子受持讀誦(至)非我弟子是魔眷屬。
案。僧亮曰。無有實功。是名掉戲。若轉諸有。名輕動也。
複次善男子若我弟子(至)非我弟子是魔眷屬。
案。僧亮曰。悟時未至。名非時也。處不應聞。名非國也。不如上誡。是滅佛法。說佛法滅。世法熾燃。
善男子若欲受持者(至)而是菩薩所知見覺。
案。僧亮曰。此經所說。理無不備。說此經時。應具諸說。
複次善男子云何複名(至)念僧念戒念施念天。
案。僧亮曰。上說出家菩薩六念。則通在家。除生死畏。修六念人。不畏海難。貪寶重貨。菩薩不畏生死苦難。貪三寶功德也。畏死者。懼三塗。念戒施天。卻死畏也。是始行所修。非出世功德也。若依此經修之。即出世知見。美經之能也。僧宗曰。第五明六念者。嚮明戒定慧。今舉境以顯慧之功也。寶亮曰。若作六念成。名出世間菩薩。是知見覺人。若不如是。不名世間知見覺人也。
善男子云何唸佛(至)說中道故名大法師。
案。僧亮曰。此經辯十號有正有雜有略有廣。從如來至大法師。此
{ "translations": [ "現代漢語譯本：\n經中所說，因為沒有究竟，所以不完備。執持經典卻做出惡行，會讓人誹謗經典。執持經典卻產生惡行，即使能夠讓自己得到利益，也不能利益他人，不是出世的菩薩。因此，佛陀只教導出世的人執持經典，應該探究修行的真義。\n\n『善男子，如果我的弟子受持讀誦（經典），（乃至）不是我的弟子，而是魔的眷屬。』\n\n案：僧亮說，沒有實際的功德，就叫做『掉戲』。如果流轉于各種有，就叫做『輕動』。\n\n『複次，善男子，如果我的弟子（乃至）不是我的弟子，而是魔的眷屬。』\n\n案：僧亮說，領悟的時機未到，叫做『非時』。在不應該聽聞的地方，叫做『非國』。不如同上面的告誡，這就是滅佛法，宣說佛法滅亡，世俗的法熾盛燃燒。\n\n『善男子，如果想要受持經典的人（乃至）而是菩薩所知見覺。』\n\n案：僧亮說，這部經典所說的，道理沒有不完備的。宣說這部經典的時候，應該具備各種說法。\n\n『複次，善男子，怎樣又叫做（乃至）念僧、念戒、念施、念天。』\n\n案：僧亮說，上面所說的出家菩薩的六念，也同樣適用於在家眾。去除對生死的畏懼，修習六唸的人，不畏懼海難。貪戀珍寶重貨，菩薩不畏懼生死苦難，貪戀三寶的功德。畏懼死亡的人，是懼怕三惡道。念戒、施、天，是爲了去除對死亡的畏懼。這是開始修行的人所修習的，不是出世的功德。如果依照這部經典來修習，就是出世的知見，讚美經典的能力。僧宗說，第五段說明六念，之前說明戒定慧，現在舉出境界來彰顯智慧的功用。寶亮說，如果修習六念成就，就叫做出世間的菩薩，是有知見覺悟的人。如果不是這樣，就不能稱為世間的知見覺悟的人。\n\n『善男子，怎樣唸佛（乃至）宣說中道，所以叫做大法師。』\n\n案：僧亮說，這部經典辨析佛的十種稱號，有正有雜，有簡略有廣博，從如來（Tathagata）到大法師（Great Dharma Master），這些" ], "english_translations": [ "English version:\nWhat is said in the sutra is incomplete because it is not ultimate. Holding the sutra but committing evil deeds will cause people to slander the sutra. Holding the sutra but generating evil deeds, even if it can benefit oneself, cannot benefit others, and is not a Bodhisattva who has transcended the world. Therefore, the Buddha only teaches those who have transcended the world to uphold the sutra, and one should explore the true meaning of practice.\n\n'Good man, if my disciples receive, uphold, read, and recite (the sutra), (and even) are not my disciples, but are the retinue of Mara (demon).' \n\nNote: Sengliang said, 'Without real merit, it is called \'frivolity\'. If it revolves around various existences, it is called \'light movement\'.' \n\n'Furthermore, good man, if my disciples (and even) are not my disciples, but are the retinue of Mara.'\n\nNote: Sengliang said, 'The time for enlightenment has not arrived, it is called \'untimely\'. In a place where one should not hear, it is called \'non-country\'. Not as good as the above admonition, this is destroying the Buddha Dharma, proclaiming the destruction of the Buddha Dharma, and worldly dharmas are blazing.'\n\n'Good man, if those who wish to receive and uphold (the sutra) (and even) are what Bodhisattvas know, see, and perceive.'\n\nNote: Sengliang said, 'What is said in this sutra, the principles are all complete. When expounding this sutra, one should have all kinds of explanations.'\n\n'Furthermore, good man, what is again called (and even) mindfulness of Sangha (community), mindfulness of precepts, mindfulness of generosity, mindfulness of Devas (gods).' \n\nNote: Sengliang said, 'The above-mentioned six mindfulnesses of a monastic Bodhisattva also apply to laypeople. Removing the fear of birth and death, those who cultivate the six mindfulnesses are not afraid of sea disasters. Greedy for treasures and heavy goods, Bodhisattvas are not afraid of the suffering of birth and death, but are greedy for the merits of the Three Jewels (Buddha, Dharma, Sangha). Those who fear death are afraid of the three evil realms. Mindfulness of precepts, generosity, and Devas is to remove the fear of death. This is what beginners cultivate, not the merits of transcending the world. If one cultivates according to this sutra, it is transcendent knowledge and vision, praising the ability of the sutra.' Sengzong said, 'The fifth section explains the six mindfulnesses, previously explaining morality, concentration, and wisdom, now citing the realm to manifest the function of wisdom.' Baoliang said, 'If one cultivates the six mindfulnesses to completion, it is called a Bodhisattva who has transcended the world, a person with knowledge, vision, and enlightenment. If not, one cannot be called a person with worldly knowledge, vision, and enlightenment.'\n\n'Good man, how to be mindful of the Buddha (and even) speaking of the Middle Way, therefore called a Great Dharma Master.'\n\nNote: Sengliang said, 'This sutra distinguishes the ten titles of the Buddha, some are proper, some are mixed, some are brief, and some are extensive, from Tathagata to Great Dharma Master, these" ] }
初廣。后十號略也。亦可前正後雜也。寶亮曰。唸佛中有三翻。第一總舉佛果一切功德。第二歷十號。第三舉成佛之因。佛昔修六度眾德。今得常住。萬境皆照也。下五念皆真應雙明。但文中可見。不假有釋也。
云何名如來如過去諸佛(至)是故號佛為如來也。
案。僧亮曰。如者如佛也。來者。乘因至果也。此果中說如來也。從六波羅蜜者。因中說如來也。
云何為應世間之法(至)而供養之故名為應。
案。僧亮曰。惡應除善應。集具二德。故應供養也。
云何正遍知正者名不顛倒(至)聲聞緣覺無有遍知。
案。僧亮曰。以知因為正。知果為遍也。
云何明行足明者名得無量(至)以是義故名明行足。
案。僧亮曰。空行雖非照解。而非垢闇也。
云何善逝善者名高(至)成大涅槃故名善逝。
案。僧亮曰。涅槃之性。實非有者。生住滅是有為相。涅槃無此。故非有也。
云何世間解世間者(至)見世間故故名世間解。
案。僧亮曰。因世間言說為有者。非有說有。以明非有。
云何無上士上士者(至)是故號佛為無上士。
案。僧亮曰。有惡未盡。智與心諍。智勝心故為上也。語可壞者。有諍則可壞。
云
【現代漢語翻譯】 現代漢語譯本 『初廣』，是指在十個名號之後略去的部分。也可以是前面是正釋，後面是雜釋。寶亮說：『唸佛』中有三重含義。第一重是總括佛果的一切功德。第二重是歷數十個名號。第三重是闡述成就佛果的原因。佛過去修習六度萬行，所以現在得到常住不變的果報，一切境界都能照見。下面的五念都是真應雙明，但從文中就可以看出，不需要另外解釋。
『云何名如來如過去諸佛(至)是故號佛為如來也。』
案：僧亮說：『如』，是如佛一樣。『來』，是乘著因到達果。這是在果中解釋『如來』。『從六波羅蜜者』，這是在因中解釋『如來』。
『云何為應世間之法(至)而供養之故名為應。』
案：僧亮說：『惡應除，善應集』，具備這兩種德行，所以應該接受供養。
『云何正遍知正者名不顛倒(至)聲聞緣覺無有遍知。』
案：僧亮說：『以知因為正，知果為遍』。
『云何明行足明者名得無量(至)以是義故名明行足。』
案：僧亮說：『空行雖然不是照了解，但也不是垢闇』。
『云何善逝善者名高(至)成大涅槃故名善逝。』
案：僧亮說：『涅槃的性質，實際上不是『有』。生、住、滅是有為法的相狀，涅槃沒有這些，所以不是『有』。』
『云何世間解世間者(至)見世間故故名世間解。』
案：僧亮說：『因世間的言說而認為『有』，實際上是『非有』說『有』，以此來闡明『非有』。』
『云何無上士上士者(至)是故號佛為無上士。』
案：僧亮說：『有惡未盡，智與心相爭。智勝過心，所以為『上』。語言可以被破壞，有爭論就可以被破壞。』
【English Translation】 English version 'Chu Guang' refers to the part omitted after the ten titles. It can also be a combination of direct explanations followed by miscellaneous explanations. Bao Liang said: 'Reciting the Buddha's name' has three layers of meaning. The first is to encompass all the merits of the Buddha's fruit. The second is to enumerate the ten titles. The third is to explain the cause of attaining Buddhahood. The Buddha practiced the Six Perfections in the past, so now he has attained the unchanging fruit, and all realms can be illuminated. The following five contemplations are all about the dual manifestation of truth and response, but it can be seen from the text, so no further explanation is needed.
'What is meant by Tathagata (如來)? Like the Buddhas of the past (to) Therefore, the Buddha is called Tathagata.'
Note: Sengliang said: 'Like' means like the Buddha. 'Come' means arriving at the fruit by riding on the cause. This explains 'Tathagata' in terms of the fruit. 'From the Six Paramitas' explains 'Tathagata' in terms of the cause.
'What is meant by being worthy of the world (to) Therefore, it is called worthy because of being offered to.'
Note: Sengliang said: 'Evil should be removed, and good should be gathered.' Having these two virtues, one is worthy of being offered to.
'What is meant by Right and Universal Knowledge? Right means not inverted (to) Sravakas (聲聞) and Pratyekabuddhas (緣覺) do not have universal knowledge.'
Note: Sengliang said: 'Knowing the cause is 'Right,' and knowing the fruit is 'Universal'.'
'What is meant by Perfect in Knowledge and Conduct? Knowledge means attaining immeasurable (to) Therefore, it is called Perfect in Knowledge and Conduct.'
Note: Sengliang said: 'Although empty conduct is not illuminating understanding, it is also not defiled darkness.'
'What is meant by Well-Gone? Well means high (to) Attaining Great Nirvana (涅槃), therefore it is called Well-Gone.'
Note: Sengliang said: 'The nature of Nirvana is actually not 'existent.' Birth, abiding, and cessation are characteristics of conditioned phenomena. Nirvana does not have these, so it is not 'existent.'
'What is meant by Knower of the World? The world (to) Seeing the world, therefore it is called Knower of the World.'
Note: Sengliang said: 'Because of worldly speech, it is considered 'existent,' but in reality, it is 'non-existent' speaking of 'existence,' thereby clarifying 'non-existence.'
'What is meant by Unsurpassed Knight? Knight (to) Therefore, the Buddha is called Unsurpassed Knight.'
Note: Sengliang said: 'If evil is not exhausted, wisdom and mind contend. Wisdom surpasses mind, therefore it is 'unsurpassed.' Language can be destroyed; if there is contention, it can be destroyed.'
何調御丈夫自既丈夫(至)是故號佛調御丈夫。
案。僧亮曰。應以男形成佛。名丈夫也。釋上句。具足法者。釋下句也。后調御丈夫。凡四種應深說深。應淺說淺。明善調也。
云何天人師師有二種(至)是故號佛為天人師。
案。僧亮曰。師有二種者。釋上無上師也。亦次解人天二義。明能受道也。
云何為佛佛者名覺(至)常得不離見佛世尊。
案。僧亮曰。一週明十號也。
善男子何故名為如來(至)八十種好金剛之身。
案。僧亮曰。重舉果稱。以說因者。欲令欣果。而行因也。再說因者。前略后廣也。
又復菩薩于昔無量(至)是名菩薩摩訶薩唸佛。
案。僧亮曰。生住是有為。自在是無為。修五十心。成此果心也。
大般涅槃經集解卷第四十 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十一
釋念法無相 念僧為福田 念戒為橋樑 念施為菩提因 念天是第一義天 辨三品入胎差別 解迦葉佛法七日滅義 明涅槃經流通則佛法不滅 明惡世聲聞取相失理佛法則滅 出不得食十種肉之數及賣刀酒洛沙等事
梵行品之第六
云何菩薩摩訶薩念法(至)是名菩薩念法。
【現代漢語翻譯】 現代漢語譯本 如何稱為調御丈夫？因為他既是丈夫（大丈夫），又能調伏自己，所以被稱為佛陀調御丈夫。
案：僧亮說，應以男性的形象成佛，所以稱為丈夫。『具足法者』解釋了上一句。後面的『調御丈夫』，凡是四種情況，應該深入說的就深入說，應該淺顯說的就淺顯說，表明善於調御。
如何稱為天人師？師有二種（無上師和師），所以被稱為佛陀為天人師。
案：僧亮說，『師有二種』解釋了『無上師』。也依次解釋了人天二義，表明能夠接受佛法。
如何稱為佛？佛的意思是覺悟（自覺、覺他、覺行圓滿），常常能夠不離地見到佛陀世尊。
案：僧亮說，一週說明了佛陀的十種稱號。
善男子，為什麼稱為如來？（如來有十種意義）具有八十種好相的金剛之身。
案：僧亮說，再次舉出果報的名稱，用來說明原因，是爲了使人欣慕果報，從而修行因地。再次說明原因，是因為前面說的簡略，後面說的詳細。
菩薩在過去無量世中（修行唸佛），這稱為菩薩摩訶薩唸佛。
案：僧亮說，生住是有為法，自在是無為法。修習五十心，成就這種果報之心。
大般涅槃經集解卷第四十 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十一
釋念法無相 念僧為福田 念戒為橋樑 念施為菩提因 念天是第一義天 辨三品入胎差別 解迦葉佛（Kasyapa Buddha）佛法七日滅義 明涅槃經流通則佛法不滅 明惡世聲聞取相失理佛法則滅 出不得食十種肉之數及賣刀酒洛沙等事
梵行品之第六
如何菩薩摩訶薩念法（念法身、念法藏、念法印），這稱為菩薩念法。
【English Translation】 English version How is one called a 'Tathagata, the tamer of heroes'? Because he is both a hero (a great man) and able to tame himself, therefore he is called 'Buddha, the tamer of heroes'.
Commentary: Sengliang said, 'One should attain Buddhahood in the form of a man, hence the term 'hero'.' 'One who is complete in the Dharma' explains the previous sentence. The subsequent 'tamer of heroes', in all four cases, should be explained in depth if it should be, and explained simply if it should be, indicating skillful taming.
How is one called a 'Teacher of gods and humans'? Because there are two kinds of teachers (the unsurpassed teacher and the teacher), therefore he is called 'Buddha, the teacher of gods and humans'.
Commentary: Sengliang said, 'The two kinds of teachers' explains 'unsurpassed teacher'. It also explains the two meanings of gods and humans in order, indicating the ability to receive the Dharma.
How is one called a 'Buddha'? 'Buddha' means 'awakened' (self-awakening, awakening others, and complete awakening in practice), and one is always able to see the World-Honored One, the Buddha, without separation.
Commentary: Sengliang said, 'One cycle explains the ten titles of the Buddha'.
Good man, why is one called 'Tathagata'? (The Tathagata has ten meanings.) He possesses the adamantine body with the eighty minor marks of excellence.
Commentary: Sengliang said, 'Repeatedly mentioning the name of the result to explain the cause is to make people admire the result and thus practice the cause. Explaining the cause again is because the previous explanation was brief, and the subsequent explanation is detailed'.
Furthermore, Bodhisattvas in the past countless kalpas (practice mindfulness of the Buddha), this is called 'Bodhisattva Mahasattvas' mindfulness of the Buddha'.
Commentary: Sengliang said, 'Birth and abiding are conditioned dharmas, while freedom is unconditioned dharma. Cultivating the fifty minds accomplishes this mind of fruition'.
The Collected Explanations of the Mahaparinirvana Sutra, Volume 40 Taisho Tripitaka Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
The Collected Explanations of the Mahaparinirvana Sutra, Volume 41
Explaining Mindfulness of Dharma as Without Characteristics, Mindfulness of the Sangha as a Field of Merit, Mindfulness of Precepts as a Bridge, Mindfulness of Giving as the Cause of Bodhi, Mindfulness of Heaven as the Supreme Meaning of Heaven, Differentiating the Three Grades of Entering the Womb, Explaining the Meaning of the Extinction of Kasyapa Buddha's Dharma in Seven Days, Clarifying that the Dharma Will Not Extinguish if the Nirvana Sutra is Circulated, Clarifying that the Dharma Will Extinguish if Sravakas in the Evil Age Grasp at Appearances and Lose Reason, Listing the Ten Kinds of Meat That Cannot Be Eaten and Matters Such as Selling Knives, Wine, Lac, etc.
Chapter Six on Pure Conduct
How does a Bodhisattva Mahasattva practice mindfulness of the Dharma (mindfulness of the Dharmakaya, mindfulness of the Dharmapitaka, mindfulness of the Dharma Seal)? This is called a Bodhisattva's mindfulness of the Dharma.
案。僧亮曰。以涅槃經為法。朝修夕得利。夕修朝得利。故言無時而有現果。法眼所見至無為無數。說十一空。是法無舍宅至畢竟微妙。釋空以名法能涅槃也。非色斷色者。說真也。而亦是色者。說應也。非因者。非作因也。是因者。智為解脫作了因也。
云何念僧諸佛聖僧(至)常不變易是名念僧。
案。僧亮曰。諸佛聖僧。至修行正直法。釋如法住也。佛師於法。法常故如來常。僧有三義。此釋和合及弟子僧義。不可觀見至不可思議。義常僧也。一切眾生。良祐福田。釋福田僧義也。
云何念戒菩薩思惟(至)是名菩薩摩訶薩念戒。
案。僧亮曰。有戒不破。至諸佛讚歎。說凈戒體也。是大方等至妙寶勝幢。美戒也。能生萬行譬地。度生死河譬船。莊嚴眾生譬瓔珞。能持僧眾譬如大姓。洗除煩惱譬灰汁。障諸惡風雨譬舍宅。斷諸結縛譬刀劍。無樂不備譬寶珠。所向自在譬腳足。見涅槃路譬眼目。能生眾善譬父母。彰煩惱熱譬蔭涼。升涅槃山譬梯橙。摧諸魔賊譬幢也。
云何念施菩薩摩訶薩(至)廣說如雜華中。
案。僧亮曰。初訖之所讚歎。說成就外功德也。從施眾生食則施命。說內功德也。
云何念天有四天王處(至)而是菩薩所知見覺。
案。僧亮
【現代漢語翻譯】 現代漢語譯本： 案。僧亮說：『以《涅槃經》（Nirvana Sutra）為法，早上修行晚上就能得到利益，晚上修行早上就能得到利益，所以說沒有時間限制，當下就能顯現果報。法眼所見，達到無為無數的境界。』 『說十一空，是法沒有舍宅，達到畢竟微妙的境界。』解釋空，用名法能夠涅槃。『非色斷色』，是說真諦。『而亦是色』，是說應化。『非因』，不是作為因。『是因』，智慧為解脫作爲了因。
『云何念僧？諸佛聖僧（乃至）常不變易，是名念僧。』
案。僧亮說：『諸佛聖僧，乃至修行正直法，解釋如法安住。佛是法的老師，法是常住的，所以如來是常住的。僧有三種含義，這裡解釋和合僧以及弟子僧的含義。不可觀見乃至不可思議，是義常僧。一切眾生，良善的福田，解釋福田僧的含義。』
『云何念戒？菩薩思惟（乃至）是名菩薩摩訶薩念戒。』
案。僧亮說：『有戒不破，乃至諸佛讚歎，說清凈戒體。是大方等，乃至妙寶勝幢，讚美戒。能生萬行，譬如大地；度生死河，譬如船；莊嚴眾生，譬如瓔珞；能持僧眾，譬如大姓；洗除煩惱，譬如灰汁；遮擋各種惡風雨，譬如舍宅；斷除各種結縛，譬如刀劍；沒有哪種快樂不具備，譬如寶珠；所向自在，譬如腳足；見到涅槃之路，譬如眼目；能生各種善法，譬如父母；遮擋煩惱的熱，譬如蔭涼；登上涅槃山，譬如梯子；摧毀各種魔賊，譬如旗幟。』
『云何念施？菩薩摩訶薩（乃至）廣說如《雜華經》中。』
案。僧亮說：『最初和最終都受到讚歎，是說成就外在功德。從佈施眾生食物就等於佈施生命，是說內在功德。』
『云何念天？有四天王處（乃至）而是菩薩所知見覺。』
案。僧亮
【English Translation】 English version: According to Sengliang: 'Taking the Nirvana Sutra as the Dharma, one gains benefit from morning practice in the evening, and gains benefit from evening practice in the morning. Therefore, it is said that there is no time limit, and the result manifests immediately. What the Dharma eye sees reaches the realm of non-action and countlessness.' 'Speaking of the eleven emptinesses, this Dharma has no dwelling place, reaching the ultimate subtlety.' Explaining emptiness, using the name-dharma can attain Nirvana. 'Not form cutting off form' refers to the truth. 'And also is form' refers to manifestation. 'Not cause' is not acting as a cause. 'Is cause' is that wisdom acts as the complete cause for liberation.
'How to contemplate the Sangha? All Buddhas and noble Sangha (up to) constant and unchanging, this is called contemplation of the Sangha.'
According to Sengliang: 'All Buddhas and noble Sangha, up to practicing the upright Dharma, explains abiding in accordance with the Dharma. The Buddha is the teacher of the Dharma, the Dharma is constant, therefore the Tathagata is constant. The Sangha has three meanings, here explaining the meaning of the harmonious Sangha and the disciple Sangha. Unobservable up to inconceivable, is the Sangha of constant meaning. All sentient beings, fields of good fortune, explains the meaning of the Sangha as a field of merit.'
'How to contemplate the precepts? Bodhisattvas contemplate (up to) this is called the Bodhisattva-Mahasattva's contemplation of the precepts.'
According to Sengliang: 'Having precepts unbroken, up to all Buddhas praising, speaks of the pure body of precepts. Is the Great Vaipulya (Mahāvaipulya), up to the wonderful jewel victorious banner, praises the precepts. Able to generate myriad practices, like the earth; crossing the river of birth and death, like a boat; adorning sentient beings, like necklaces; able to uphold the Sangha, like a great clan; washing away afflictions, like ashes; shielding from various evil winds and rains, like a dwelling; severing various bonds, like swords; lacking no joy, like a jewel; free to go anywhere, like feet; seeing the path to Nirvana, like eyes; able to generate various good dharmas, like parents; shielding from the heat of afflictions, like shade; ascending the mountain of Nirvana, like a ladder; destroying various demons and thieves, like a banner.'
'How to contemplate giving? Bodhisattva-Mahasattvas (up to) explained extensively as in the Avatamsaka Sutra.'
According to Sengliang: 'Praised from beginning to end, speaks of accomplishing external merits. From giving food to sentient beings is equal to giving life, speaks of internal merits.'
'How to contemplate the heavens? There are the abodes of the Four Heavenly Kings (up to) and this is what the Bodhisattva knows, sees, and perceives.'
According to Sengliang
曰。遣三塗之畏也。信戒施聞慧。三界天因。我今具之。無地獄等苦。世天無常。回此功德。以求義天。永離生死。何有生死之畏。
善男子若我弟子(至)甚奇甚特不可思議。
案。僧亮曰。已說修經者德。今結經不可思議也。僧宗曰。自梵行以來。明四無量慈悲喜捨。而明舍自有八段。文句相生。其義已畢。故今嘆經也。有三翻。第一明受持書寫功德。則大不比余經。第二寄人以嘆經也。言所以得八不思議者。由經力故也。第三寄興滅嘆經。言此經在世則法興。此經若沒則淪翳。既興滅必由此典。當知眾經之勝也。寶亮曰。此以下。是梵行中第三文。嘆經流通。就此嘆經中。有三翻。第一將法華以前校量。今涅槃具足明六行故勝。然昔經但明三行。是故不如也。第二從復言菩薩不可思議以下。就益人以致嘆。此人不從人聞法。惡世中但見此經。能自依六行。而修因取益。猶經力大故爾也。第三從上佛法幾時而滅以下。盡就興廢以為嘆也。何故爾。自法華以前經。應眾生根性。漸進其行。為伏四倒。根機亦熟。便廢此教。然大涅槃。是究竟無餘之唱。三世諸佛。共宣此理。故無興廢也。智秀曰。此下品中。第四段嘆經也。夫行不孤立。立必藉經。故辨行體竟。次嘆經也。有三翻。第一約受持。第二約成
【現代漢語翻譯】 （他說：）爲了去除三惡道的恐懼。因為我具足了信、戒、施、聞、慧這五種能生三界天福的善法，所以我沒有地獄等等的痛苦。世間和天上的福報都是無常的，我回向這些功德，以求證得真義之天，永遠脫離生死輪迴，哪裡還會有對生死的恐懼呢？
善男子，如果我的弟子（至）真是太奇妙、太特殊、不可思議了！
案：僧亮說：已經說了修行此經的功德，現在總結此經不可思議。僧宗說：從梵行開始，闡明四無量心——慈、悲、喜、舍。而闡明舍心，又分為八個段落，文句之間相互生髮，其義已經完備。所以現在讚歎此經。有三重含義。第一，說明受持、書寫此經的功德，遠勝于其他經典。第二，藉由人的功德來讚歎此經。說之所以能得到八種不可思議的功德，都是因為此經的力量。第三，藉由佛法的興盛和衰滅來讚歎此經。說此經在世，佛法就興盛；此經如果隱沒，佛法就衰微。佛法的興盛和衰滅都由此經決定，應當知道此經是眾經中最殊勝的。寶亮說：這以下是梵行中的第三部分，讚歎此經的流通。就這讚歎此經中，有三重含義。第一，將《法華經》以前的經典與此經比較，現在《涅槃經》具足地闡明了六行，所以殊勝。然而以前的經典只闡明了三行，所以不如《涅槃經》。第二，從『復言菩薩不可思議』以下，就利益眾生來讚歎此經。這個人不從他人聽聞佛法，在惡世中只見到此經，就能自己依靠六行而修行，從而獲得利益，這是因為此經的力量太大了。第三，從『上佛法幾時而滅』以下，完全就佛法的興盛和衰敗來讚歎此經。為什麼這樣說呢？因為《法華經》以前的經典，是應眾生的根性，逐漸引導他們修行，爲了降伏四倒（常、樂、我、凈），等眾生的根機成熟了，就廢止了這些教法。然而《大涅槃經》是究竟無餘的教誨，三世諸佛共同宣說這個道理，所以沒有興盛和衰敗。智秀說：這以下是本品中的第四段，讚歎此經。修行不是孤立的，必須依靠經典。所以辨明了修行的本體之後，接著讚歎此經。有三重含義。第一，從受持方面讚歎；第二，從成就方面讚歎。
【English Translation】 He said: 'It is to dispel the fear of the three evil realms (三塗, sāṃsāra). Because I possess the five wholesome qualities of faith (信, śraddhā), precepts (戒, śīla), giving (施, dāna), learning (聞, śruta), and wisdom (慧, prajñā), which can generate blessings in the three realms of existence (三界, trayo dhātava), I have no suffering such as that of hell. The blessings of the world and the heavens are impermanent (無常, anitya). I dedicate these merits to seek the heaven of true meaning (義天, artha-deva), to be forever free from the cycle of birth and death (生死, saṃsāra). How can there be fear of birth and death?'
'Good man, if my disciple (to) is truly wonderful, special, and inconceivable!'
Note: Monk Liang said: 'The merits of practicing this sutra have already been explained, and now it is concluded that this sutra is inconceivable.' Monk Zong said: 'Starting from the Brahma-conduct (梵行, brahmacarya), the four immeasurable minds (四無量, catvāri apramāṇāni)—loving-kindness (慈, maitrī), compassion (悲, karuṇā), joy (喜, muditā), and equanimity (舍, upekṣā)—are elucidated. And the elucidation of equanimity is further divided into eight sections, with the sentences giving rise to each other, and its meaning is already complete. Therefore, this sutra is now praised. There are three layers of meaning. First, it explains that the merits of receiving, upholding, writing, and copying this sutra far surpass those of other sutras. Second, it praises this sutra by means of the merits of people. It says that the reason why one can obtain the eight inconceivable merits is all because of the power of this sutra. Third, it praises this sutra by means of the rise and fall of the Dharma. It says that when this sutra is in the world, the Dharma will flourish; if this sutra disappears, the Dharma will decline. The rise and fall of the Dharma are all determined by this sutra, and it should be known that this sutra is the most supreme among all sutras.' Bao Liang said: 'The following is the third part of the Brahma-conduct, praising the circulation of this sutra. Within this praise of the sutra, there are three layers of meaning. First, comparing the sutras before the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) with this sutra, the Nirvana Sutra (涅槃經, Mahāparinirvāṇa Sūtra) now fully elucidates the six practices, so it is supreme. However, the previous sutras only elucidated three practices, so they are not as good as the Nirvana Sutra. Second, from 'Again, the Bodhisattva is inconceivable' onwards, it praises this sutra by means of benefiting sentient beings. This person does not hear the Dharma from others, but only sees this sutra in the evil world, and can rely on the six practices to cultivate and obtain benefits, which is because the power of this sutra is too great. Third, from 'When will the Buddha Dharma perish?' onwards, it completely praises this sutra by means of the rise and fall of the Dharma. Why is this so? Because the sutras before the Lotus Sutra respond to the nature of sentient beings, gradually guiding them to cultivate, in order to subdue the four inversions (四倒, viparyāsas)—permanence (常, nitya), bliss (樂, sukha), self (我, ātman), and purity (凈, śubha). When the faculties of sentient beings are mature, these teachings are abandoned. However, the Great Nirvana Sutra is the ultimate and complete teaching, and the Buddhas of the three times (三世, trikāla) jointly proclaim this truth, so there is no rise and fall. Zhi Xiu said: 'The following is the fourth section of this chapter, praising this sutra. Cultivation is not isolated, but must rely on the sutras. Therefore, after distinguishing the essence of cultivation, the sutra is then praised. There are three layers of meaning. First, praising from the aspect of receiving and upholding; second, praising from the aspect of accomplishment.'
就不思議。第三約法興滅。此即第一寄受持之勝負。辨經力之優降也。
迦葉菩薩白佛言世尊(至)大般涅槃亦不可思議。
案。僧亮曰。將欲致問。先受解也。僧宗曰。此下第二翻。寄人以為嘆也。以經力故。得八不思議也。
世尊以何義故復言菩薩(至)三藐三菩提因。
案。寶亮曰。第一明菩薩得此經。無師自悟。能依六行理。而修因取佛也。
善男子如是菩薩未見阿耨(至)是故菩薩不可思議。
案。僧亮曰。聞經發心。無有人數。未見菩提之利。而能不惜身命。第一事也。
又復不可思議菩薩(至)是故複名不可思議。
案。僧亮曰。有兩譬。顯安苦無厭。第二事也。寶亮曰。菩薩見此經。自能修行。為眾生受苦。乃至三塗不厭也。
善男子無量眾生髮菩提心(至)是故複名不可思議。
案。僧亮曰。上二菩薩。未階初地。而心堅固。由經力致爾。重結上二事也。寶亮曰。第四三事。明眾生髮心雖多。而成就者少。此人見經。而能畢竟不退也。
善男子若有唱言我能浮度(至)是故複名不可思議。
案。僧亮曰。為發心作譬也。力小而現事大。果其心也。第三事也。寶亮曰。第四事。世人能度生死海。此人能度。取佛果故也。
【現代漢語翻譯】 現代漢語譯本：不可思議。第三，依據佛法興盛和衰敗的規律。這指的是第一種寄託受持佛經的殊勝之處和責任，以及辨別佛經力量的優劣高下。
迦葉（Kasyapa）菩薩對佛說：『世尊……乃至大般涅槃（Mahaparinirvana，偉大的涅槃）也是不可思議的。』
案：僧亮說，將要提問，先接受解釋。僧宗說，這以下是第二重翻譯，寄託於他人來讚歎。因為佛經的力量，得到八種不可思議。
世尊以什麼緣故又說菩薩……乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的因？』
案：寶亮說，第一是說明菩薩得到這部經，沒有老師也能自己領悟，能夠依據六種修行方法，修習成佛的因。
『善男子，這樣的菩薩，未曾見過阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）……因此菩薩是不可思議的。』
案：僧亮說，聽聞佛經而發菩提心，人數眾多無法計算。未見到菩提的利益，卻能不惜身命，這是第一件事。
『又，不可思議的菩薩……因此又名為不可思議。』
案：僧亮說，有兩個比喻，顯示安於苦難而沒有厭倦，這是第二件事。寶亮說，菩薩見到這部經，自己能夠修行，為眾生承受苦難，乃至在地獄、餓鬼、畜生三惡道中也不厭倦。
『善男子，無量眾生髮菩提心……因此又名為不可思議。』
案：僧亮說，以上兩種菩薩，尚未達到初地菩薩的果位，而心志卻如此堅定，這是佛經的力量所致。這是再次總結以上兩件事。寶亮說，這是第四件事，說明眾生髮菩提心的人雖然多，但最終成就的人卻很少。這個人見到這部經，就能夠最終不退轉。
『善男子，如果有人說我能浮渡……因此又名為不可思議。』
案：僧亮說，這是為發菩提心作比喻。力量很小卻能顯現大事，這是心力的作用。這是第三件事。寶亮說，這是第四件事，世人能夠度過生死苦海，這個人也能夠度過，因為他要取得佛果。
【English Translation】 English version: Inconceivable. Third, according to the law of the rise and fall of the Dharma. This refers to the first kind of entrustment of upholding the Sutra and the responsibility, as well as distinguishing the superiority and inferiority of the Sutra's power.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One... even the Great Nirvana (Mahaparinirvana) is also inconceivable.'
Note: Sengliang said that he would ask questions and accept explanations first. Sengzong said that this is the second translation, entrusting others to praise. Because of the power of the Sutra, one obtains the eight inconceivables.
For what reason does the World Honored One say that the Bodhisattva... even the cause of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?'
Note: Baoliang said that the first is to explain that the Bodhisattva obtains this Sutra, and can realize it without a teacher. He can follow the six practices and cultivate the cause of Buddhahood.
'Good man, such a Bodhisattva has not seen Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)... Therefore, the Bodhisattva is inconceivable.'
Note: Sengliang said that hearing the Sutra and generating Bodhicitta, the number of people is countless. Without seeing the benefit of Bodhi, they can give up their lives. This is the first thing.
'Also, the inconceivable Bodhisattva... Therefore, it is also called inconceivable.'
Note: Sengliang said that there are two metaphors, showing that they are content with suffering and have no aversion. This is the second thing. Baoliang said that the Bodhisattva sees this Sutra, can cultivate himself, and endure suffering for sentient beings, even in the three evil realms of hell, hungry ghosts, and animals without aversion.
'Good man, countless sentient beings generate Bodhicitta... Therefore, it is also called inconceivable.'
Note: Sengliang said that the above two Bodhisattvas have not yet reached the stage of the first Bhumi Bodhisattva, but their minds are so firm. This is due to the power of the Sutra. This is a summary of the above two things. Baoliang said that this is the fourth thing, explaining that although there are many sentient beings who generate Bodhicitta, few ultimately achieve it. This person sees this Sutra and can ultimately not regress.
'Good man, if someone says that I can float across... Therefore, it is also called inconceivable.'
Note: Sengliang said that this is a metaphor for generating Bodhicitta. The power is small but it can manifest great things. This is the effect of mental power. This is the third thing. Baoliang said that this is the fourth thing. Worldly people can cross the sea of birth and death, and this person can also cross it because he wants to attain Buddhahood.
善男子菩薩摩訶薩(至)是故複名不可思議。
案。僧亮曰。雖顛倒說。而不染生死。第四事也。案。寶亮曰。第五事。此人為眾生說常等。而非虛妄也。
善男子人有三品謂上中下(至)是故複名不可思議。
案。僧亮曰。凡夫受生顛倒。下者起顛。上者生貪。而六念菩薩。同是凡夫受生。不起貪顛。第五事也。寶亮曰。第六事。此人得經力。能修定學慧。自知入胎出胎等事也。
善男子阿耨多羅三藐(至)是故複名不可思議。
案。僧亮曰。菩提果。心是因。因果皆不可以事比說。涅槃經說之。菩薩更不師人能滅。菩提能為人說。第六事也。寶亮曰。第七事。佛果真如。有而無。相非人比。類不可取。此因中得此經。故安心修行。復能令他安心。同起極果也。
善男子菩薩摩訶薩(至)不可思議口亦如是。
案。僧亮曰。離即十善戒也。菩薩無我無我所。而修凈戒。輕重不犯。第七事也。
善男子從身離身從口離口(至)是故複名不可思議。
案。僧亮曰。欲說菩薩善解假名。先說實法無斷結。從身作遠離。身無作也。余類爾也。慧是實。言實有實法無斷結。不能令菩薩。遠離異生異滅也。終不生念至非虛妄。善解法假故。言不虛妄。第八事也
【現代漢語翻譯】 現代漢語譯本
善男子：菩薩摩訶薩（菩薩中的大菩薩）……因此又名為不可思議。 案：僧亮說，雖然顛倒說法，卻不被生死所染，這是第四件事。案：寶亮說，這是第五件事。此人為眾生說常等之法，而非虛妄之言。 善男子：人有上、中、下三品……因此又名為不可思議。 案：僧亮說，凡夫受生時顛倒，下品之人起顛倒，上品之人起貪念。而修六唸的菩薩，同樣是凡夫受生，卻不起貪念和顛倒，這是第五件事。寶亮說，這是第六件事。此人得到經書的力量，能夠修習定、學、慧，自己知道入胎、出胎等事。 善男子：阿耨多羅三藐（無上正等正覺）……因此又名為不可思議。 案：僧亮說，菩提果（覺悟的果實），心是因。因和果都不能用世俗之事來比擬說明。《涅槃經》中有所闡述。菩薩不再以人為師，能夠滅除煩惱，菩提能夠為人說法，這是第六件事。寶亮說，這是第七件事。佛果真如（佛的果位的真實如如），有而無相，無法用常人的標準來衡量。因為在因地中得到此經，所以能夠安心修行，又能令他人安心，一同證得極果。 善男子：菩薩摩訶薩（菩薩中的大菩薩）……不可思議，口亦如是。 案：僧亮說，『離』就是十善戒。菩薩無我，也無我所，從而修持清凈的戒律，輕重戒都不違犯，這是第七件事。 善男子：從身離身，從口離口……因此又名為不可思議。 案：僧亮說，想要說明菩薩善於理解假名，先要說明實法沒有斷除煩惱。從身體上做出遠離的行為，但身體本身並沒有任何作為。其餘情況也類似。智慧是真實的，說真實存在實法，但沒有斷除煩惱，不能使菩薩遠離異生異滅。最終不會產生任何念頭，以至於不會有虛妄之言。因為善於理解法的假象，所以說的話不是虛妄的，這是第八件事。
【English Translation】 English version
Good man: The Bodhisattva-Mahasattva (great Bodhisattva) ... therefore, is also named 'Inconceivable'. Note: Sengliang said, 'Although speaking in a reversed manner, one is not tainted by birth and death; this is the fourth matter.' Note: Baoliang said, 'This is the fifth matter. This person speaks of permanence and equality to sentient beings, and it is not false.' Good man: People have three grades, namely, upper, middle, and lower ... therefore, is also named 'Inconceivable'. Note: Sengliang said, 'Ordinary people are inverted when they receive birth. The lower ones give rise to inversion, and the upper ones give rise to greed. However, the Bodhisattvas who practice the six recollections, although also ordinary people receiving birth, do not give rise to greed and inversion; this is the fifth matter.' Baoliang said, 'This is the sixth matter. This person obtains the power of the sutra and is able to cultivate meditation, learning, and wisdom, and knows about entering the womb, exiting the womb, and other matters.' Good man: Anuttara-samyak-sambodhi (unexcelled, right, and perfect enlightenment) ... therefore, is also named 'Inconceivable'. Note: Sengliang said, 'The fruit of Bodhi (enlightenment), the mind is the cause. Neither cause nor effect can be compared or explained by worldly matters. The Nirvana Sutra speaks of it. The Bodhisattva no longer takes people as teachers, is able to extinguish afflictions, and Bodhi is able to speak Dharma for people; this is the sixth matter.' Baoliang said, 'This is the seventh matter. The Tathata (suchness) of the Buddha-fruit exists but is without form, and cannot be measured by ordinary people's standards. Because one obtains this sutra in the causal stage, one is able to practice diligently with peace of mind, and is also able to bring peace of mind to others, together attaining the ultimate fruit.' Good man: The Bodhisattva-Mahasattva (great Bodhisattva) ... inconceivable, so is the mouth. Note: Sengliang said, ''Leaving' is the ten wholesome precepts. The Bodhisattva is without self and without what belongs to self, and thus cultivates pure precepts, not violating either light or heavy precepts; this is the seventh matter.' Good man: Leaving the body from the body, leaving the mouth from the mouth ... therefore, is also named 'Inconceivable'. Note: Sengliang said, 'Wanting to explain that the Bodhisattva is skilled in understanding provisional names, one must first explain that the real Dharma has not severed afflictions. Making an act of distancing from the body, but the body itself does not do anything. The remaining situations are similar. Wisdom is real, saying that real Dharma exists, but not severing afflictions, cannot cause the Bodhisattva to distance themselves from different births and deaths. Ultimately, no thought will arise, to the point that there will be no false words. Because one is skilled in understanding the illusion of Dharma, the words spoken are not false; this is the eighth matter.'
。寶亮曰。第八事明菩薩遠離十惡。而不在離相。不見一法。是身是業及離主者。以空理而求。則不見三業以緣假而求。亦是有也。實有此慧。不能令菩薩遠離者。言菩薩不存實慧。虛心會理。故能知從身離身。乃至從慧遠離。非身非口。三業既空。十惡斯遣也。無有一法者。上句明緣成假空。此明相續假空。言無一法者。就實法道。常分自滅。前不至后。故無慧遠離。舊此下第八翻。明此人由經力故。識假名實法。知因緣虛有。能息三業。不為非法。亦不思議也。止身三惡。故言從身離身。止口四過。故言從口離口。要得慧故。能翻三毒。故言從慧遠離非身非口也。實有此慧。然不能離者。明實法之中。無別力用。前生后滅。初不相及慧生之時。無惑可斷。惑在之時。復無有慧。要是相續道中。向有而今無。方得辨用也。
迦葉菩薩白佛言世尊(至)住當久近幾時而滅。
案。僧亮曰。欲聞經故。先受解也。當久近住者。問一切佛法也。寶亮曰。此下第三就興廢為嘆也。故先審后開問也。智秀曰。就此第三嘆中有七翻。論興廢也。
善男子若大涅槃經(至)當知爾時佛法未滅。
案。僧亮曰。說佛常住一句偈。是此經五行文備稱之。是眾經之本。人能奉本。則枝條必茂。佛法未滅。
【現代漢語翻譯】 現代漢語譯本：寶亮說：『第八件事說明菩薩遠離十惡，但並不執著于遠離的表象，不見任何單一的「法」（dharma，佛法的基本組成單位）。無論是身體、行為，還是遠離的主體，如果用空性的道理去探求，就無法找到三業（身、口、意三方面的行為）。如果從因緣和合的假象去探求，那也是虛幻的存在。如果真的有這種智慧，也不能使菩薩遠離十惡。』意思是說，菩薩不執著于實在的智慧，而是以虛空的心態去領會真理，所以能夠知道從身體上遠離身體，乃至從智慧上遠離智慧。非身非口，三業既然空了，十惡自然消除。『無有一法』，上一句說明因緣和合成就的假象是空性的，這一句說明相續的假象也是空性的。說『無有一法』，就實在的「法」的道理來說，常有部分自行消滅，前一刻不會到達后一刻，所以沒有智慧可以遠離。舊譯本在此第八處翻譯，說明這個人由於經典的力量，認識到假名實法的道理，知道因緣是虛幻的，能夠停止三業，不做非法的事情，也不去思議。停止身體的三種惡行，所以說『從身體上遠離身體』；停止口頭的四種過失，所以說『從口頭上遠離口頭』；要得到智慧，才能翻轉貪嗔癡三毒，所以說『從智慧上遠離』，不是身體也不是口頭。『真的有這種智慧，然而不能遠離』，說明在實法之中，沒有別的力量和作用，前一刻產生后一刻滅亡，最初和最後互不相干。智慧產生的時候，沒有迷惑可以斷除；迷惑存在的時候，又沒有智慧。一定要在相續的道理中，過去有而現在沒有，才能分辨出作用。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊，（至）住世當多久，何時滅度？』 僧亮的註解說：『爲了聽聞經典，先接受解釋。』『當久近住』，是問一切佛法。 寶亮說：『下面第三部分是就佛法的興盛和衰敗而感嘆。』所以先審視后提問。 智秀說：『就這第三部分感嘆中有七種說法，論述興盛和衰敗。』 『善男子，如果《大涅槃經》（Mahaparinirvana Sutra）（至）應當知道那時佛法還沒有滅亡。』 僧亮的註解說：『說佛常住的一句偈語，是這部經五行文字完備的稱謂。』這是眾經的根本，人如果能夠奉行根本，那麼枝條必然茂盛，佛法就不會滅亡。
【English Translation】 English version: Bao Liang said: 'The eighth matter explains that Bodhisattvas distance themselves from the ten evils, but they do not cling to the appearance of distancing. They do not see a single 'dharma' (the basic constituents of Buddhist teachings). Whether it is the body, actions, or the subject of distancing, if one seeks with the principle of emptiness, one cannot find the three karmas (actions of body, speech, and mind). If one seeks from the illusion of conditioned arising, that is also an illusory existence. If there truly is such wisdom, it cannot enable Bodhisattvas to distance themselves from the ten evils.' The meaning is that Bodhisattvas do not cling to real wisdom, but rather comprehend the truth with an empty mind, so they are able to know how to distance themselves from the body, and even distance themselves from wisdom. Neither body nor speech, since the three karmas are empty, the ten evils naturally disappear. 'There is not a single dharma,' the previous sentence explains that the illusion of conditioned arising is empty, this sentence explains that the illusion of continuity is also empty. Saying 'There is not a single dharma,' in terms of the principle of real 'dharma', a portion often self-destructs, the previous moment will not reach the next moment, so there is no wisdom to distance oneself from. The old translation translates here in the eighth place, explaining that this person, due to the power of the scriptures, recognizes the principle of false names and real dharmas, knows that conditioned arising is illusory, is able to stop the three karmas, does not do illegal things, and does not speculate. Stopping the three evil deeds of the body, so it is said 'distancing oneself from the body'; stopping the four faults of speech, so it is said 'distancing oneself from speech'; one must obtain wisdom in order to reverse the three poisons of greed, hatred, and delusion, so it is said 'distancing oneself from wisdom,' neither body nor speech. 'Truly having this wisdom, yet not being able to distance oneself,' explains that within real dharma, there is no other power or function, the previous moment arises and the next moment perishes, the beginning and the end do not relate to each other. When wisdom arises, there is no delusion to be cut off; when delusion exists, there is no wisdom. It must be in the principle of continuity, having had it in the past but not having it now, in order to discern the function. Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha: 'World Honored One, (to) how long will you dwell in the world, and when will you pass away?' Sengliang's annotation says: 'In order to hear the scriptures, first accept the explanation.' 'How long will you dwell,' is asking about all the Buddha's teachings. Bao Liang said: 'The third part below is lamenting the rise and fall of the Buddha's teachings.' Therefore, first examine and then ask. Zhixiu said: 'In this third part of lamenting, there are seven statements, discussing the rise and fall.' 'Good man, if the Mahaparinirvana Sutra (Mahaparinirvana Sutra) (to) you should know that at that time the Buddha's teachings have not yet perished.' Sengliang's annotation says: 'The verse saying that the Buddha always abides is the complete title of this sutra's five lines of text.' This is the root of all sutras, if people can uphold the root, then the branches will surely flourish, and the Buddha's teachings will not perish.
善男子若大涅槃經(至)當知佛法將滅不久。
案。僧亮曰。經雖流佈。而不能信敬。則為將滅不久也。寶亮曰。若行此經者。則其道不廢。若棄而從惡。則將滅不久也。智秀曰。第一翻明此經在故。則佛法不滅。故知。理攝眾典矣。
迦葉菩薩復白佛言世尊(至)是諸如來秘密之藏。
案。僧亮曰。理及名句為經。有三種。一謂名字經。二謂章句經。三謂紙墨經。彼時人皆強記。不須紙墨。放紙墨經滅也。有是經不者。若有是經。人應恭敬。經法不應滅。名其無者。則非共有。不應說言此經典者是諸佛秘藏也。僧宗曰。就言語中。非不相負。故致問也。假為二開。意在愿聞不滅之理。乃所以為嘆經也。若常教恒在。則不應言滅。以其滅盡。則不應常也。寶亮曰。先作一審。即結兩開難也。若迦葉佛法。有此常經。則不得言七日便滅。若其無者。則不得言諸佛秘藏也。智秀曰。第二翻將顯興廢之相。先作兩開難也。
佛言善男子我上說言(至)當知爾時佛法不滅。
案。僧亮曰。涅槃經興二種法。皆不滅也。僧宗曰。以九重法相對。明常法不滅。無常不滅也。寶亮曰。第一事。舉世法以音聲章句有滅。第一義非世間可毀。故不滅也。智秀曰。第三翻將欲答。先列諸法。略明興廢。在
【現代漢語翻譯】 現代漢語譯本： 善男子，如果《大涅槃經》（至）應當知道佛法將要滅亡不久了。
按：僧亮說，經典雖然流傳，但人們不能信奉和尊敬，這就是將要滅亡不久了。寶亮說，如果修行這部經的人，那麼佛法就不會廢棄。如果拋棄這部經而追隨邪惡，那麼佛法將要滅亡不久了。智秀說，第一次翻譯說明這部經存在，那麼佛法就不會滅亡。因此可知，真理涵蓋所有經典。
迦葉菩薩又對佛說：世尊（至）是諸如來的秘密寶藏。
按：僧亮說，真理以及名句構成經典，有三種：一是名字經，二是章句經，三是紙墨經。那時的人都靠強記，不需要紙墨，所以紙墨經會滅亡。有沒有這部經呢？如果有這部經，人們應該恭敬，經法不應該滅亡。說它沒有，那麼就不是共同擁有的，不應該說這部經典是諸佛的秘密寶藏。僧宗說，就言語來說，並非沒有矛盾之處，所以才提問。假設分為兩種情況，意在希望聽到不滅的道理，這正是讚歎經典的原因。如果常教恒常存在，那麼不應該說滅亡。因為它滅盡，那麼就不應該是常。寶亮說，先做一個審問，然後總結兩種情況進行詰難。如果迦葉佛法中有這部常經，那麼就不能說七天就滅亡。如果它沒有，那麼就不能說是諸佛的秘密寶藏。智秀說，第二次翻譯將要顯示興盛和衰敗的景象，先提出兩種情況進行詰難。
佛說：善男子，我上面說（至）應當知道那時佛法不會滅亡。
按：僧亮說，《涅槃經》興盛兩種法，都不會滅亡。僧宗說，用九重法相對比，說明常法不會滅亡，無常也不會滅亡。寶亮說，第一件事，舉世俗法來說，音聲章句有滅亡。第一義不是世間可以毀壞的，所以不會滅亡。智秀說，第三次翻譯將要回答，先列出各種法，簡要說明興盛和衰敗。
【English Translation】 English version: 'Good man, if the Great Nirvana Sutra (to) you should know that the Buddha-dharma will soon perish.'
Note: Sengliang said, 'Although the sutra is circulating, if people cannot believe and respect it, then it will soon perish.' Baoliang said, 'If those who practice this sutra, then the Dharma will not be abandoned. If they abandon this sutra and follow evil, then the Dharma will soon perish.' Zhixiu said, 'The first translation clarifies that this sutra exists, then the Buddha-dharma will not perish. Therefore, it is known that the truth encompasses all scriptures.'
Kasyapa Bodhisattva again said to the Buddha: 'World Honored One (to) is the secret treasury of all Tathagatas.' (Tathagatas: 'Thus Come Ones', another name for Buddhas)
Note: Sengliang said, 'Truth and phrases constitute the sutra, there are three kinds: first is the name sutra, second is the chapter and sentence sutra, and third is the paper and ink sutra. People at that time relied on strong memory and did not need paper and ink, so the paper and ink sutra will perish. Does this sutra exist? If this sutra exists, people should be respectful, and the sutra should not perish. Saying it does not exist, then it is not commonly owned, and it should not be said that this sutra is the secret treasury of all Buddhas.' Sengzong said, 'In terms of language, it is not without contradictions, so the question is asked. Assuming it is divided into two situations, the intention is to hope to hear the reason for non-extinction, which is precisely the reason for praising the sutra. If the constant teaching always exists, then it should not be said to perish. Because it is completely extinguished, then it should not be constant.' Baoliang said, 'First make an inquiry, then summarize the two situations for questioning. If there is this constant sutra in Kasyapa's Buddha-dharma, then it cannot be said that it will perish in seven days. If it does not exist, then it cannot be said to be the secret treasury of all Buddhas.' Zhixiu said, 'The second translation will show the appearance of prosperity and decline, first put forward two situations for questioning.'
The Buddha said: 'Good man, I said above (to) you should know that at that time the Buddha-dharma will not perish.'
Note: Sengliang said, 'The Nirvana Sutra prospers two kinds of Dharma, neither of which will perish.' Sengzong said, 'Using the ninefold Dharma in comparison, it shows that the constant Dharma will not perish, and impermanence will not perish.' Baoliang said, 'The first thing is, in terms of worldly Dharma, sound and sentences have extinction. The first meaning cannot be destroyed by the world, so it will not perish.' Zhixiu said, 'The third translation is about to answer, first list the various Dharmas, and briefly explain prosperity and decline.'
文不在於理。
善男子汝向所問迦葉如來(至)所不說故故名為藏。
案。僧亮曰。一切諸佛。皆具凈穢二土。佛在惡土。開三乘教。先淺后深。漸除諸惡。故名藏也。僧宗曰。迦葉佛時。有此經不者。上已定理。今答其問。言迦葉佛時。豈得無邪。所以法教不傳者。於時人根易悟。煩惱減少。不假言教。自能深思幽旨。不可以人不傳。故使常理亦喪也。今世眾生。多煩惱故。須說此經也。若有眾生。我計無我者。出其人。政有如此人。其惑厚重。故須常教以訓物心耳。寶亮曰。豈問有無。但十一部不明。故為滅。
如人七寶不出外用(至)迦葉佛時有是經不。
案。僧亮曰。經為滅重惡故出。若惡不息。經則名隱。經隱故。一切法滅也。寶亮曰。釋所以不明者。如外問藏積七寶。要具四種因緣。方出用耳。一為谷貴。二擬賊來賞賚。三為值惡王贖命。四擬財物難得時出用。明佛意亦然。如說四時教。后眾生斷常見病發。便為說涅槃經。令物情得法味以自充。如為谷貴而須食也。既起煩惱。於行道事發。便為說常教。如賊來運財而賜賞。眾生智慧命不續。如值惡王贖命。既起結業。招生死八苦。今說于極理。令解心得發是于生死也。是以眾生。起種種病時。如來欲為滅此之惡故。以說此理而
【現代漢語翻譯】 現代漢語譯本： 文句的意義不在於文辭的華麗。
善男子，你先前所問的，關於迦葉如來（Kasyapa Tathagata，過去七佛之一）所沒有宣說的內容，因此被稱為『藏』。
按僧亮的說法：一切諸佛都具有清凈和污穢兩種國土。佛在惡土中，開創三乘教法，先淺后深，逐漸消除各種惡行，所以稱為『藏』。僧宗說：關於迦葉佛時期是否有這部經的問題，上面已經確定了道理。現在回答他的問題，說迦葉佛時期，難道就沒有邪惡嗎？之所以法教沒有流傳下來，是因為當時人們的根器容易開悟，煩惱減少，不需要言語教導，自己就能深刻思考幽深的旨意。不能因為人不傳授，就使得常理也喪失了。現在的眾生，煩惱很多，所以需要宣說這部經。如果有的眾生，認為『我』不存在，就指出那個人。確實有這樣的人，他們的迷惑深重，所以需要經常用教導來訓誡他們的心。寶亮說：難道是問有沒有嗎？只是十一部經不明顯，所以才被滅。
就像人的七寶不拿出來使用一樣（直到）迦葉佛時期有這部經嗎？
按僧亮的說法：經是爲了消除嚴重的罪惡才出現的。如果罪惡沒有停止，經就會隱沒。經隱沒，一切法也就滅亡了。寶亮說：解釋不明顯的原因，就像外面問的藏積七寶，需要具備四種因緣，才能拿出來使用。一是穀物昂貴，二是準備賊人來時賞賜，三是用來贖回被惡王抓住的性命，四是準備在財物難以獲得時拿出來使用。明白佛的用意也是這樣。比如宣說四時教法，後來眾生斷見和常見的病發作，就為他們宣說《涅槃經》，使眾生的情效能得到法味來充實自己，就像因為穀物昂貴而需要食物一樣。既然生起煩惱，在修行的事情上發生障礙，就為他們宣說常教，就像賊人來時運送財物而賜予賞賜。眾生的智慧命不延續，就像遇到惡王贖回性命。既然生起結業，招來生死八苦，現在宣說極端的道理，使理解的心得以啓發，從而脫離生死。因此眾生，生起各種疾病時，如來想要消除這些罪惡，所以才宣說這個道理。
【English Translation】 English version: The meaning of the text does not lie in the elegance of the words.
Good man, what you asked earlier, about what Kasyapa Tathagata (one of the Seven Buddhas of the Past) did not speak of, is therefore called the 'Treasury'.
According to Sengliang: All Buddhas possess both pure and impure lands. The Buddha, in an evil land, initiates the teachings of the Three Vehicles, starting shallow and then deepening, gradually eliminating all evils, hence it is called the 'Treasury'. Sengzong said: Regarding the question of whether this sutra existed during the time of Kasyapa Buddha, the principle has already been established above. Now, answering his question, does it mean that there was no evil during the time of Kasyapa Buddha? The reason why the Dharma teachings were not transmitted is that people's faculties were easily enlightened at that time, and afflictions were reduced, so they did not need verbal instruction and could deeply contemplate the profound meaning themselves. One cannot allow the constant principles to be lost simply because people do not transmit them. Present-day beings have many afflictions, so it is necessary to expound this sutra. If there are beings who believe that 'self' does not exist, point out that person. Indeed, there are such people whose delusions are deep, so they need to be constantly taught to train their minds. Baoliang said: Is it a question of existence or non-existence? It is just that the eleven parts of the scriptures are not clear, so they are extinguished.
It's like a person's seven treasures are not taken out for external use (until) was this sutra available during Kasyapa Buddha's time?
According to Sengliang: Sutras appear to eliminate serious evils. If evil does not cease, the sutra will be hidden. When the sutra is hidden, all dharmas will also perish. Baoliang said: Explaining the reason for being unclear is like the external question of storing seven treasures, which requires four conditions to be met before they can be used. First, when grains are expensive; second, to prepare rewards for when thieves come; third, to redeem life from an evil king; and fourth, to prepare for when wealth is difficult to obtain. Understanding the Buddha's intention is also like this. For example, when expounding the teachings of the four seasons, and later when beings develop the diseases of annihilationism and eternalism, the Nirvana Sutra is expounded for them, so that the emotions of beings can obtain the taste of the Dharma to nourish themselves, just as food is needed when grains are expensive. Since afflictions arise and obstacles occur in the practice of the path, the constant teachings are expounded for them, just as transporting wealth and bestowing rewards when thieves come. The wisdom life of beings does not continue, just as redeeming life from an evil king. Since karmic formations arise, inviting the eight sufferings of birth and death, now the ultimate principle is expounded, so that the understanding mind can be enlightened and escape from birth and death. Therefore, when beings develop various diseases, the Tathagata wants to eliminate these evils, so this principle is expounded.
導物也。既顯秘藏之義如此。便呵迦葉向難。然後正答。明迦葉佛法。於時住世七日後方滅。何以然。此是凈土眾生。神根㑺利。智慧滋多。故七日之中。受持悉得。過是已后。不復須此音聲章句。故言其滅。理寶常恒。而不毀也。今此世界。愚癡無智。穢濁居懷。不體于常故。所以須分明宣辨理本常住。豈容滅耶。
善男子迦葉佛時所有眾生(至)雖有是典不須演說。
案。僧亮曰。於時國土嚴凈。無有鈍根。不須三種經也。
善男子今世眾生多諸煩惱(至)何以故常不變。
案。僧亮曰。明此國土穢惡。眾生喜忘故。具有三種經也。智秀曰。第四正答所問也。明迦葉佛法。理常不滅。正以學者根利。不須言說。由言教不興。故言滅也。
善男子若有眾生我見無我(至)不可說言如來法滅。
案。僧亮曰。上說多諸煩惱。今說煩惱。相也。寶亮曰。對向七寶譬贖命等句也。若眾生斷常病起。便說六行。有能安心此理。則慧命增也。乃引㑺等六事為誓也。智秀曰。第五翻辨諸須說時也。
善男子若佛初出得阿耨(至)當知是法久住於世。
案。僧亮曰。明此經隱時。余經亦滅也。行惡法者。惡法互起。起惡涅槃經隱也。僧宗曰。廣明佛法滅不滅相。乃有十二句。合
【現代漢語翻譯】 現代漢語譯本：引導眾生進入佛法。既然已經如此顯明瞭秘密藏的意義，便責問迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀第一著稱），然後正面回答，說明迦葉佛（Kāśyapa Buddha，過去七佛之一）的佛法，在世七日後才滅度。為什麼這樣呢？這是因為凈土的眾生，神根敏銳，智慧豐富，所以在七日之中，受持佛法全部都能領悟。過了這段時間之後，就不再需要這些音聲章句了，所以說它滅度。但真理的寶藏是常恒不變，不會毀壞的。現在這個世界，愚癡無智，心中充滿污穢，不能體會常住的真理，所以需要分明地宣說辨明真理的根本是常住的，怎麼能說它滅度呢？
善男子，迦葉佛時的所有眾生（乃至）即使有這部經典，也不需要演說。
案：僧亮說，當時國土莊嚴清凈，沒有愚鈍的根器，不需要三種經典。
善男子，現在這個世界的眾生多有各種煩惱（乃至）為什麼是常住不變的呢？
案：僧亮說，說明這個國土污穢惡濁，眾生喜好遺忘，所以具有三種經典。智秀說，這是第四個正面回答所問的問題。說明迦葉佛的佛法，真理是常住不滅的，正是因為學者的根器銳利，不需要言語解說。由於言教不興盛，所以說滅度。
善男子，如果有眾生認為有我或無我（乃至）不可說如來的佛法滅度。
案：僧亮說，上面說多有各種煩惱，現在說煩惱的相狀。寶亮說，對應于用七寶譬喻贖命等的語句。如果眾生斷滅和常有的病生起，便說六行。有能安心於這個道理，那麼慧命就會增長。於是引用敏捷等六件事作為誓言。智秀說，這是第五個反過來辨明各種需要解說的時候。
善男子，如果佛陀最初出現時，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），（乃至）應當知道這個佛法長久住世。
案：僧亮說，說明這部經隱沒的時候，其餘的經也隱沒了。行惡法的人，惡法互相生起，生起惡法，《涅槃經》就隱沒了。僧宗說，廣泛地說明佛法滅與不滅的相狀，共有十二句，合起來。
【English Translation】 English version: It guides beings into the Buddha's teachings. Now that the meaning of the secret treasury has been so clearly revealed, he then questions Kāśyapa (Kāśyapa, one of the ten great disciples of the Buddha, known for being foremost in ascetic practices), and then answers directly, explaining that the Dharma of Kāśyapa Buddha (Kāśyapa Buddha, one of the past seven Buddhas) only ceased to exist seven days after his passing. Why is this so? This is because the beings of the Pure Land have sharp spiritual faculties and abundant wisdom, so within seven days, they can receive and comprehend all of the Dharma. After this period, they no longer need these sounds and phrases, so it is said to have ceased. But the treasure of truth is constant and unchanging, and will not be destroyed. Now this world is foolish and ignorant, with defilements in their hearts, unable to understand the truth of permanence, so it is necessary to clearly proclaim and explain that the root of truth is permanent, how can it be said to cease?
Good man, all beings at the time of Kāśyapa Buddha (up to) even if there was this scripture, there was no need to expound it.
Note: Saṃghalabdha said, 'At that time, the land was adorned and pure, without dull faculties, so there was no need for the three types of scriptures.'
Good man, beings in this world have many afflictions (up to) why is it constant and unchanging?
Note: Saṃghalabdha said, 'Explaining that this land is defiled and impure, and beings are prone to forgetfulness, so it has the three types of scriptures.' Zhi Xiu said, 'This is the fourth direct answer to the question. Explaining that the Dharma of Kāśyapa Buddha, the truth is constant and does not cease, precisely because the faculties of the learners are sharp, there is no need for verbal explanation. Because verbal teachings do not flourish, it is said to cease.'
Good man, if there are beings who think there is a self or no self (up to) it cannot be said that the Dharma of the Tathāgata ceases.
Note: Saṃghalabdha said, 'The above says there are many afflictions, now it speaks of the characteristics of afflictions.' Bao Liang said, 'Corresponding to the phrases such as using seven treasures to redeem life.' If beings develop the illness of annihilation and permanence, then the six practices are spoken. If one can settle the mind on this principle, then the life of wisdom will increase. Thus, he cites quickness and other six things as vows. Zhi Xiu said, 'This is the fifth reversal to distinguish the times when explanation is needed.'
Good man, if when the Buddha first appears, he attains anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), (up to) you should know that this Dharma will abide in the world for a long time.
Note: Saṃghalabdha said, 'Explaining that when this scripture is hidden, the other scriptures are also hidden. Those who practice evil dharmas, evil dharmas arise mutually, and when evil dharmas arise, the Nirvana Sutra is hidden.' Saṃghalabdha said, 'Extensively explaining the characteristics of the Dharma ceasing and not ceasing, there are twelve sentences in total, combined.'
為六對。要使道俗相須。方得弘法。得失相形。互辨優劣也。智秀曰。第六翻。廣明滅不滅相。
善男子我法滅時(至)悉發阿耨多羅三藐三菩提心。
案。僧亮曰。上說諸佛法有興衰。此說釋迦法中第六惡也。酪沙者。從波羅奢華中出也。出時純蟲可用除也。有十二萬諸大菩薩。至燒一切經典。證涅槃經不滅。直是紙墨文字滅耳。智秀曰。第七翻明釋迦法興滅之相也。
大般涅槃經集解卷第四十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十二
阿阇世王六臣說邪見事 耆婆慰喻阿阇世王事
梵行品之第七
爾時王舍大城阿阇世王(至)父王無辜橫加逆害。
案。僧亮曰。列在品末者。有四意。證經多義。一證慈等怨親。二證慈有益。三拔五逆重罪。四明若信因果。生重慚愧。發露悔過。加阇世者。為可拔。不如是者。不可救也。此先明造罪之緣起。內具十惡。不見未來。外黨兇人。遂興重逆。曇濟曰。有六意。一明慈有有益。二明怨親等。三明外凈眾生。四明能除。五明悔過。六明應近善友也。僧宗曰。此下有二意。一者猶是嘆經。二者證成梵行有益也。敬遺記曰。有五意。一嘆經。第二內臣勸詣佛。第三空中聲
【現代漢語翻譯】 現代漢語譯本：為六對。要使道俗互相需要，才能弘揚佛法。得與失相互映襯，互相辨別優劣。智秀說：『第六次翻譯，廣泛闡明滅與不滅的相對性。』
『善男子，我佛法滅亡之時，（直至）全部發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』
僧亮說：『上面講述諸佛之法有興盛衰敗，這裡說釋迦佛法中的第六種惡。酪沙（Kṣāra）者，是從波羅奢華（Palāśa）中產生出來的。產生時純粹是蟲，可以去除。』有十二萬諸大菩薩，直至焚燒一切經典，證明《涅槃經》不會滅亡，只是紙墨文字滅亡罷了。智秀說：『第七次翻譯，闡明釋迦佛法興盛與衰敗的相對性。』
《大般涅槃經集解》卷第四十一 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十二
阿阇世王（Ajātaśatru）六臣說邪見事 耆婆（Jīvaka）慰喻阿阇世王事
梵行品之第七
當時，王舍大城（Rājagṛha）的阿阇世王（Ajātaśatru），（直至）父王無辜地橫遭逆害。
僧亮說：『列在品末，有四種用意：證明經文具有多種意義。一是證明慈悲平等對待怨親；二是證明慈悲有益處；三是拔除五逆重罪；四是闡明如果相信因果，就會產生深深的慚愧，發露懺悔過錯。』加之阿阇世王（Ajātaśatru）是可以被救拔的，不這樣就無法救治了。這裡首先闡明造罪的緣起，內在具備十惡，看不到未來，外在結黨兇惡之人，於是興起嚴重的叛逆。曇濟說：『有六種用意：一是闡明慈悲有益處；二是闡明怨親平等；三是闡明外在清凈的眾生；四是闡明能夠去除罪惡；五是闡明懺悔過錯；六是闡明應當親近善友。』僧宗說：『下面有兩種用意：一是仍然是讚歎經文；二是證明成就梵行是有益處的。』敬遺記說：『有五種用意：一是讚歎經文；二是內臣勸說前往拜見佛陀；三是空中傳來的聲音。
【English Translation】 English version: Six pairs. It is necessary for the monastic and lay communities to rely on each other in order to propagate the Dharma. Gain and loss reflect each other, mutually distinguishing between superior and inferior. Zhixiu said: 'The sixth translation extensively elucidates the relativity of extinction and non-extinction.'
'Good men, when my Dharma is about to perish, (until) all generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
Sengliang said: 'The above discusses the rise and fall of the Buddhas' Dharma, and this speaks of the sixth evil in Shakyamuni's Dharma. Kṣāra (酪沙) comes from the Palāśa (波羅奢華) flower. When it emerges, it is purely insects, which can be removed.' There are 120,000 great Bodhisattvas, until they burn all the scriptures, proving that the Nirvana Sutra will not perish, only the paper and ink will perish. Zhixiu said: 'The seventh translation elucidates the relativity of the rise and fall of Shakyamuni's Dharma.'
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 41 Taishō Tripiṭaka, Volume 37, No. 1763, The Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 42
Ajātaśatru's (阿阇世王) Six Ministers Speaking of Heretical Views; Jīvaka (耆婆) Comforting and Encouraging King Ajātaśatru
Chapter Seven on Pure Conduct
At that time, in the great city of Rājagṛha (王舍大城), King Ajātaśatru (阿阇世王), (until) his father was innocently and violently murdered.
Sengliang said: 'Being listed at the end of the chapter has four intentions: to prove that the sutra has multiple meanings. First, to prove that compassion treats enemies and relatives equally; second, to prove that compassion is beneficial; third, to eradicate the heavy sins of the five rebellious acts; fourth, to clarify that if one believes in cause and effect, one will generate deep remorse and confess one's faults.' Moreover, Ajātaśatru (阿阇世王) can be saved; otherwise, he cannot be saved. This first clarifies the origin of creating sins, internally possessing the ten evils, unable to see the future, externally forming a party with evil people, thus inciting serious rebellion. Tanji said: 'There are six intentions: first, to clarify that compassion is beneficial; second, to clarify that enemies and relatives are equal; third, to clarify the externally pure beings; fourth, to clarify the ability to remove sins; fifth, to clarify repentance of faults; sixth, to clarify that one should be close to good friends.' Sengzong said: 'Below there are two intentions: first, it is still praising the sutra; second, it is proving that achieving pure conduct is beneficial.' Jing Yi Ji said: 'There are five intentions: first, to praise the sutra; second, the inner ministers advise visiting the Buddha; third, the voice from the sky.
告勸隨耆婆。第四明佛慈無偏。第五明除罪也。又一解云。第一外臣勸以邪師。二證梵行。三示為慈有改悔之方。四示有真知識。五明其父教中是聲聞也。此下五段。第一明外臣勸也。寶亮曰。此是梵行品中。大段之第四。證經力用。能除重罪也。有五意。第一上來雖明經有大力。能除重罪。未見其事。今出阇世。親是其人。以經力故。罪得除也。第二既明四無量心是實益。若不出其相。則何以為驗。今故教月受三昧。先除王身之瘡。近表慈悲之實也。第三欲明如來一化之中。普為人天作善知識。具足入道之因緣也。顯六師為惡友。耆婆為善知。第四示人懺悔之法則。若當有罪。能如阇世者。必滅矣。第五遠證三乘慈等也。次第教云。聲聞無有慈悲。濟拔於物。而頻婆娑羅。親是須陀洹人。能捨重怨。空中有勸也。智秀曰。品中之第五大段。證慈悲有實益義也。文有四別。第一齣內有惡因。外隨惡緣造惡。第二耆婆為善友。勸其詣佛。第三其父勸也。第四佛自放光。接化之也。
因害父已心生悔熱(至)有能治者無有是處。
案。僧亮曰。次明信有悔。
時有大臣名曰月稱(至)滅除我罪我當歸依。
案。僧亮曰。彼國之俗。慰喻之偈。是以人人說之。以曉王意也。富蘭那者名也。姓迦葉。
【現代漢語翻譯】 現代漢語譯本： 勸告隨從耆婆（Jivaka，名醫）。第四部分闡明佛陀的慈悲沒有偏頗。第五部分闡明消除罪業。另一種解釋是：第一部分，外臣勸說信奉邪師。第二部分，證明梵行（Brahmacharya，清凈的行為）。第三部分，展示慈悲有改正悔過的途徑。第四部分，展示有真正的善知識。第五部分，闡明他的父親的教導是聲聞（Śrāvaka，聽聞佛法而證悟的弟子）乘。以下有五個段落。第一部分闡明外臣的勸說。寶亮說：『這是梵行品中的第四個大段，證明經書的力量和作用，能夠消除重罪。』有五個意義：第一，雖然之前闡明經書有巨大的力量，能夠消除重罪，但沒有看到實際的例子。現在出現阿阇世（Ajātaśatru，一位國王），他就是這樣的人，因為經書的力量，罪業得以消除。第二，既然闡明四無量心（catuḥ-apramāṇa，慈、悲、喜、舍）是實際的利益，如果不展示它的相狀，又如何驗證呢？現在特意教導月稱（一個大臣）接受三昧（Samādhi，禪定），首先消除國王身上的瘡，以此來表明慈悲的真實。第三，想要闡明如來（Tathāgata，佛陀的稱號）在一生的教化中，普遍地為人和天人做善知識，具足進入佛道的因緣。顯現六師（Six heretical teachers，六位外道老師）是惡友，耆婆是善知識。第四，展示人們懺悔的法則。如果有人有罪，能夠像阿阇世一樣，必定可以滅除罪業。第五，從長遠來看，證明三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的慈悲是平等的。』次第教導說：『聲聞沒有慈悲，救濟和拔除眾生的痛苦，而頻婆娑羅（Bimbisāra，一位國王）親自是須陀洹（Srota-āpanna，入流果）之人，能夠捨棄深重的怨恨。』空中有勸說。智秀說：『品中的第五個大段，證明慈悲有實際利益的意義。』文中有四個區別：第一，指出內在有惡因，外在隨順惡緣造惡。第二，耆婆作為善友，勸說他去拜訪佛陀。第三，他的父親勸說。第四，佛陀親自放光，接引和教化他。
『因為傷害了父親，內心生起後悔和熱惱（直到）沒有能夠醫治的人。』
案。僧亮說：『接下來闡明相信有悔改。』
『當時有一位大臣名叫月稱（直到）滅除我的罪業，我應當歸依。』
案。僧亮說：『那個國家的習俗，是慰問和勸喻的偈頌，因此人人都說這些話，用來曉喻國王的心意。』富蘭那（Pūraṇa）是名字，姓迦葉（Kāśyapa）。
【English Translation】 English version: Admonishing the attendant Jivaka (a famous physician). The fourth part elucidates that the Buddha's compassion is impartial. The fifth part elucidates the elimination of sins. Another explanation is: The first part, a foreign minister advises to believe in heretical teachers. The second part, proving Brahmacharya (pure conduct). The third part, showing that compassion has a way to correct repentance. The fourth part, showing that there are true good teachers. The fifth part, elucidating that his father's teachings are of the Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) vehicle. The following are five paragraphs. The first part elucidates the foreign minister's advice. Bao Liang said: 'This is the fourth major section in the Brahmacharya chapter, proving the power and effect of the scriptures, which can eliminate serious sins.' There are five meanings: First, although it was previously clarified that the scriptures have great power and can eliminate serious sins, no actual examples have been seen. Now Ajātaśatru (a king) appears, and he is such a person. Because of the power of the scriptures, sins can be eliminated. Second, since it is clarified that the four immeasurables (catuḥ-apramāṇa, loving-kindness, compassion, joy, and equanimity) are actual benefits, how can they be verified if their appearance is not shown? Now, he specifically teaches Moon-name (a minister) to receive Samādhi (meditative concentration), first eliminating the sores on the king's body, in order to show the reality of compassion. Third, he wants to clarify that the Tathāgata (title of the Buddha) universally acts as a good teacher for humans and devas in his life's teachings, fully possessing the causes and conditions for entering the path to enlightenment. Manifesting the Six heretical teachers (Six heretical teachers) as bad friends, and Jivaka as a good teacher. Fourth, showing people the rules of repentance. If someone has sins and can be like Ajātaśatru, they will surely be able to eliminate their sins. Fifth, in the long run, proving that the compassion of the three vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is equal.' The sequential teaching says: 'Śrāvakas do not have compassion to save and relieve beings from suffering, but Bimbisāra (a king) is personally a Srota-āpanna (stream-enterer), able to abandon deep resentment.' There is advice in the air. Zhi Xiu said: 'The fifth major section in the chapter proves the meaning of the actual benefits of compassion.' There are four distinctions in the text: First, pointing out that there are evil causes internally, and externally following evil conditions to create evil. Second, Jivaka, as a good friend, advises him to visit the Buddha. Third, his father advises. Fourth, the Buddha personally emits light, receiving and teaching him.
'Because of harming his father, his heart arose with regret and heat (until) there was no one who could heal him.'
According to Sengliang: 'Next, clarify the belief in repentance.'
'At that time, there was a minister named Moon-name (until) eliminate my sins, I should take refuge.'
According to Sengliang: 'The custom of that country is a verse of consolation and exhortation, so everyone says these words to enlighten the king's mind.' Pūraṇa is the name, and his surname is Kāśyapa.
其人起斷滅之見。故云生法如是也。僧宗曰。此大邪見。諦無因果也。
復有一臣名曰藏德(至)除滅我罪我當歸依。
案。僧亮曰。末伽梨是其字。拘舍離是母字。其人起斷常見也。謂七分是常。無善惡是斷也。伊師迦草。外皮軟脆。內干堅實。譬七法無害者及死者也。七分一一非人。性異不可合為一。故無害者也。若治國法殺。無罪者治。國有刑殺之罪罪。自招死非。殺者罪。法名無法者。答王所言無辜咎也。先王雖無狂濫之罪。不無刑殺之咎。有餘報者。有過去罪也。僧宗曰。第二邪見外道。立常見也。
復有一臣名曰實得(至)能除我罪我當歸依。
案。僧亮曰。刪阇耶是字。毗羅胝是其母字。其人起見云。一切苦樂。因在過去。而現在無因。未來無果。現在持戒。遮苦果不起。名為解脫。僧宗曰。第三邪見。計一切苦樂。皆過去造也。
復有一臣名悉知義(至)除滅我罪我當歸依。
案。僧亮曰。阿耆多翅舍其字也。欽婆羅衣也。著粗衣苦行。其人起見。謂苦樂之因。亦在過去。若現受苦事。自得解脫。是故種種受苦。投淵赴火五熱炙身等也。僧宗曰。此人執斷見也。
復有大臣名曰吉德(至)能滅我罪我當歸依。
案。僧亮曰。迦羅鳩馱其字也。迦栴
【現代漢語翻譯】 現代漢語譯本： 那人產生了斷滅的見解，所以說『生法就是這樣』。僧宗說：『這是極大的邪見，認為沒有因果。』
又有一個大臣名叫藏德，（說）『能消除我的罪過，我就歸依他。』
僧亮解釋說：末伽梨（Makali）是他的字，拘舍離（Kusali）是他的母親的字。那人產生了斷常的見解。認為七分是常，沒有善惡是斷。伊師迦草，外皮柔軟脆弱，內部乾燥堅實，比喻七法無害的人以及死去的人。七分一一不是人，性質不同不能合為一，所以是無害的。如果治理國家用刑法殺人，沒有罪的人被處治，國家就有刑殺的罪過。罪過是自己招來的，不是殺人者的罪過。法名無法的人，回答國王所說的是沒有罪過。先王即使沒有狂妄濫用的罪過，也不能說沒有刑殺的過失，有剩餘的果報，是因為有過去的罪過。』僧宗說：『這是第二種邪見外道，立常見。』
又有一個大臣名叫實得，（說）『能消除我的罪過，我就歸依他。』
僧亮解釋說：刪阇耶（Sanjaya）是他的字，毗羅胝（Viroti）是他的母親的字。那人產生了這樣的見解：一切苦樂，原因都在過去，而現在沒有因，未來沒有果。現在持戒，阻止苦果不生起，就叫做解脫。僧宗說：『這是第三種邪見，認為一切苦樂都是過去所造。』
又有一個大臣名叫悉知義，（說）『能消除我的罪過，我就歸依他。』
僧亮解釋說：阿耆多翅舍（Ajita Kesakambalin）是他的字，欽婆羅衣（Kesakambalin）是粗毛的衣服。穿著粗衣苦行。那人產生了這樣的見解：苦樂的原因，也在過去。如果現在承受苦事，自然就能得到解脫。所以種種受苦，投淵赴火，五熱炙身等等。僧宗說：『這個人執著于斷見。』
又有一個大臣名叫吉德，（說）『能消除我的罪過，我就歸依他。』
僧亮解釋說：迦羅鳩馱（Kakuda Katyayana）是他的字，迦栴
【English Translation】 English version: That person gives rise to the view of annihilation. Therefore, it is said, 'The arising of phenomena is thus.' The monk Zong said, 'This is a great heretical view, asserting that there is no cause and effect.'
Again, there was a minister named Zang De, (who said) 'If he can eliminate my sins, I will take refuge in him.'
Monk Liang explained: 'Makali (Makali) is his given name, and Kusali (Kusali) is his mother's name. That person gives rise to the view of permanence and annihilation. He considers the seven elements to be permanent and the absence of good and evil to be annihilation. The Ishika grass, with its soft and brittle outer skin and dry and solid interior, is used as a metaphor for the seven harmless dharmas and the deceased. Each of the seven elements is not a person, and their natures are different and cannot be combined into one, so they are harmless. If the law of the country involves killing, and innocent people are punished, then the country bears the sin of execution. The sin is self-inflicted, not the sin of the executioner. The person whose law is called 'no law' answers the king that there is no fault. Even if the former king did not have the sin of recklessness, he cannot be said to be without the fault of execution. The remaining retribution is due to past sins.' Monk Zong said, 'This is the second heretical view of the non-Buddhist, establishing the view of permanence.'
Again, there was a minister named Shi De, (who said) 'If he can eliminate my sins, I will take refuge in him.'
Monk Liang explained: 'Sanjaya (Sanjaya) is his given name, and Viroti (Viroti) is his mother's name. That person gives rise to the view that all suffering and happiness are caused by the past, while there is no cause in the present and no result in the future. Maintaining precepts now prevents the arising of suffering results, which is called liberation.' Monk Zong said, 'This is the third heretical view, considering all suffering and happiness to be created in the past.'
Again, there was a minister named Xi Zhi Yi, (who said) 'If he can eliminate my sins, I will take refuge in him.'
Monk Liang explained: 'Ajita Kesakambalin (Ajita Kesakambalin) is his given name, and Kesakambalin (Kesakambalin) refers to coarse wool clothing. He wears coarse clothing and practices asceticism. That person gives rise to the view that the cause of suffering and happiness is also in the past. If one endures suffering in the present, one will naturally attain liberation. Therefore, they endure various sufferings, throwing themselves into abysses, rushing into fire, scorching their bodies with five heats, and so on.' Monk Zong said, 'This person is attached to the view of annihilation.'
Again, there was a minister named Ji De, (who said) 'If he can eliminate my sins, I will take refuge in him.'
Monk Liang explained: 'Kakuda Katyayana (Kakuda Katyayana) is his given name, and Kachan
延其姓也。其人謂。一切萬物。自在天作。心無慚愧。自在天喜。不入地獄也。僧宗曰。第五此是二十五諦家計也。
復有一臣名無所畏(至)能除我罪我當歸依。
案。僧亮曰。尼犍其字也。若提其母字也。謂因亦過去受生死。逕八萬劫苦盡。亦無善惡行道斷苦。故言無阿羅漢修道等也。僧宗曰。第六此人計有自然解脫也。寶亮曰。自初至此。別惡友之辭。自下耆婆以去。明善知識事。
爾時大醫名曰耆婆往(至)王所白言大王得安眠不。
案。僧亮曰。向來大臣。並不見因果。言居王位自在得殺。不應愁苦。不進其師也。今耆婆見有因果。已既有罪。理應愁苦。不得安眠。是故問。
王以偈答若有能永斷(至)盜者未獲財不得安隱眠。
案。僧亮曰。初四偈說佛也。次五偈半。說菩薩也。次二偈。一謂佛。一謂菩薩也。次三偈說有罪故。不得安眠也。次三偈廣說不安眠事也。智秀曰。偈以下凡有四意。初九行半。出得眠也。第二有兩行。出得眠人。第三六行。出不得眠法。第四長行自中也。
耆婆我今病重於正法王(至)演說法藥除我病苦。
案。僧亮曰。先自說不治之病。不得憂也。後知病起由心。非草石所療。自非法王。無可治也。
耆婆答言善哉
【現代漢語翻譯】 現代漢語譯本： 『延』是他的姓氏。那個人說：『一切萬物，都是自在天（Maheśvara）所創造的。心中沒有慚愧，自在天（Maheśvara）就會歡喜，就不會墮入地獄。』僧宗（僧宗）說：『第五種是二十五諦（twenty-five categories of existence）家的說法。』
又有一位大臣名叫無所畏（Nirbhaya），（說）『能消除我的罪過，我應當歸依。』
案：僧亮（僧亮）說：『尼犍（Nigantha）是他的名字。若提（Rohita）是他的母親的名字。』（他們）認為過去世也受生死輪迴，經過八萬劫苦難才能結束。也沒有善惡行為可以斷除痛苦。所以說沒有阿羅漢（Arhat）修道等等。僧宗（僧宗）說：『第六種是認為有自然解脫的說法。』寶亮（寶亮）說：『從一開始到這裡，是辨別惡友的言辭。從下面的耆婆（Jivaka）開始，是說明善知識的事情。』
當時，一位偉大的醫生名叫耆婆（Jivaka），前往（國王那裡），稟告國王說：『大王您能安眠嗎？』
案：僧亮（僧亮）說：『之前的那些大臣，都不相信因果。認為身居王位，可以隨意殺戮，不應該愁苦。他們沒有進諫他們的老師。』現在耆婆（Jivaka）相信有因果。既然已經有罪，理應愁苦，不得安眠。所以這樣問。
國王用偈頌回答：『如果有人能永遠斷除（貪慾、嗔恚、愚癡），盜竊者沒有獲得財物，就不能安穩睡眠。』
案：僧亮（僧亮）說：『最初的四句偈頌說的是佛（Buddha）。接下來的五句半偈頌，說的是菩薩（Bodhisattva）。再接下來的兩句偈頌，一句說的是佛（Buddha），一句說的是菩薩（Bodhisattva）。再接下來的三句偈頌說的是因為有罪，所以不能安眠。再接下來的三句偈頌廣泛地說明不能安眠的事情。』智秀（智秀）說：『偈頌以下總共有四種意思。最初九行半，說的是能夠安眠。第二有兩行，說的是能夠安眠的人。第三六行，說的是不能安眠的法。第四長行是自述。』
耆婆（Jivaka），我現在的病比正法之王（Dharmaraja）還要嚴重，（希望你能）宣說佛法之藥，解除我的病苦。
案：僧亮（僧亮）說：『先是說自己是不治之癥，不必憂愁。後來知道病起於心，不是草藥石頭所能治療的。自己不是正法之王（Dharmaraja），沒有什麼可以治療的。』
耆婆（Jivaka）回答說：『善哉！』
English version: 'Yan' is his surname. That person said, 'All things are created by Maheśvara (自在天). If the mind has no shame, Maheśvara (自在天) will be pleased, and one will not fall into hell.' Sangzong (僧宗) said, 'The fifth is the theory of the twenty-five categories of existence (二十五諦).'
There was also a minister named Nirbhaya (無所畏), (who said) 'If you can remove my sins, I should take refuge.'
Note: Sengliang (僧亮) said, 'Nigantha (尼犍) is his name. Rohita (若提) is his mother's name.' (They) believe that they also undergo the cycle of birth and death in the past, and it takes eighty thousand kalpas of suffering to end. There are no good or bad deeds that can cut off suffering. Therefore, it is said that there are no Arhats (阿羅漢) practicing the path, etc. Sangzong (僧宗) said, 'The sixth is the theory that there is natural liberation.' Baoliang (寶亮) said, 'From the beginning to here, it is the words to distinguish bad friends. From Jivaka (耆婆) below, it explains the affairs of good teachers.'
At that time, a great doctor named Jivaka (耆婆) went (to the king) and reported to the king, 'Great King, can you sleep peacefully?'
Note: Sengliang (僧亮) said, 'The previous ministers did not believe in cause and effect. They believed that being in the position of king, one could kill at will and should not be sad. They did not advise their teacher.' Now Jivaka (耆婆) believes in cause and effect. Since he is already guilty, he should be sad and unable to sleep peacefully. That is why he asked.
The king replied in verse: 'If someone can forever cut off (greed, hatred, and delusion), a thief who has not obtained wealth cannot sleep peacefully.'
Note: Sengliang (僧亮) said, 'The first four verses speak of the Buddha (佛). The next five and a half verses speak of the Bodhisattva (菩薩). The next two verses, one speaks of the Buddha (佛), and the other speaks of the Bodhisattva (菩薩). The next three verses speak of being unable to sleep peacefully because of guilt. The next three verses extensively explain the matter of not being able to sleep peacefully.' Zhixiu (智秀) said, 'There are four meanings in total below the verses. The first nine and a half lines speak of being able to sleep. The second has two lines, speaking of people who can sleep. The third has six lines, speaking of the Dharma of not being able to sleep. The fourth long line is a self-description.'
Jivaka (耆婆), my current illness is more serious than that of the Dharmaraja (正法之王), (I hope you can) proclaim the medicine of the Dharma and remove my suffering.
Note: Sengliang (僧亮) said, 'First, he said that his illness was incurable and there was no need to worry. Later, he realized that the illness arose from the mind and could not be cured by herbs and stones. He himself is not a Dharmaraja (正法之王), and there is nothing that can be cured.'
Jivaka (耆婆) replied, 'Excellent!'
【English Translation】 Modern Chinese Translation: 'Yan' is his surname. That person said: 'All things are created by Maheśvara (自在天). If the mind has no shame, Maheśvara (自在天) will be pleased, and one will not fall into hell.' Sangzong (僧宗) said: 'The fifth is the theory of the twenty-five categories of existence (twenty-five諦).'
There was also a minister named Nirbhaya (無所畏), (who said) 'If you can remove my sins, I should take refuge.'
Note: Sengliang (僧亮) said, 'Nigantha (尼犍) is his name. Rohita (若提) is his mother's name.' (They) believe that they also undergo the cycle of birth and death in the past, and it takes eighty thousand kalpas of suffering to end. There are no good or bad deeds that can cut off suffering. Therefore, it is said that there are no Arhats (阿羅漢) practicing the path, etc. Sangzong (僧宗) said, 'The sixth is the theory that there is natural liberation.' Baoliang (寶亮) said, 'From the beginning to here, it is the words to distinguish bad friends. From Jivaka (耆婆) below, it explains the affairs of good teachers.'
At that time, a great doctor named Jivaka (耆婆) went (to the king) and reported to the king, 'Great King, can you sleep peacefully?'
Note: Sengliang (僧亮) said, 'The previous ministers did not believe in cause and effect. They believed that being in the position of king, one could kill at will and should not be sad. They did not advise their teacher.' Now Jivaka (耆婆) believes in cause and effect. Since he is already guilty, he should be sad and unable to sleep peacefully. That is why he asked.
The king replied in verse: 'If someone can forever cut off (greed, hatred, and delusion), a thief who has not obtained wealth cannot sleep peacefully.'
Note: Sengliang (僧亮) said, 'The first four verses speak of the Buddha (佛). The next five and a half verses speak of the Bodhisattva (菩薩). The next two verses, one speaks of the Buddha (佛), and the other speaks of the Bodhisattva (菩薩). The next three verses speak of being unable to sleep peacefully because of guilt. The next three verses extensively explain the matter of not being able to sleep peacefully.' Zhixiu (智秀) said, 'There are four meanings in total below the verses. The first nine and a half lines speak of being able to sleep. The second has two lines, speaking of people who can sleep. The third has six lines, speaking of the Dharma of not being able to sleep. The fourth long line is a self-description.'
Jivaka (耆婆), my current illness is more serious than that of the Dharmaraja (正法之王), (I hope you can) proclaim the medicine of the Dharma and remove my suffering.
Note: Sengliang (僧亮) said, 'First, he said that his illness was incurable and there was no need to worry. Later, he realized that the illness arose from the mind and could not be cured by herbs and stones. He himself is not a Dharmaraja (正法之王), and there is nothing that can be cured.'
Jivaka (耆婆) replied, 'Excellent!'
王雖作罪心生重悔而懷慚愧。
案。僧亮曰。慶王病輕也。王知父母恩重有慚愧故。心生重悔。露向人懼地獄苦。信有因果。具此五善。王病易治。莫懷怖畏。下一一引佛語證也。僧宗曰。此下有七番說法也。寶亮曰。此下有八番說法也。智秀曰。此下有六番說法也。至處更敘也。
大王諸佛世尊常說是言(至)善哉大王具有慚愧。
案。僧亮曰。證慚愧也。寶亮曰。第一明具慚愧故。罪可除也。
大王且聽臣聞佛說(至)罪則除滅清凈如本。
案。僧亮曰。證悔過也。
大王富有二種一者象馬(至)多作諸惡不如一善。
案。僧亮曰。善從理生。有根力強。惡橫故無根。則力弱也。上直提佛語。今以理釋也。
臣聞佛說修一善心(至)何以故破大惡故。
案。僧亮曰。所說證善力強也。
大王如佛所說䨱藏者漏(至)說有智者不覆藏罪。
案。僧亮曰。第二明王雖作重罪。能壞發露。罪可滅也。
善哉大王能信因果(至)云何而言不可救療。
案。僧亮曰。證發露則罪滅也。寶亮曰。第三明王信心不斷故可治也。智秀曰。上來至此。第一既非闡提。而有慚愧。罪可滅。
如王所言無能治者(至)在拘尸城娑羅雙樹間。
【現代漢語翻譯】 現代漢語譯本：國王雖然做了錯事，但心中深深地後悔，並且懷有慚愧之心。
案：僧亮說，慶王的病情較輕。因為國王知道父母的恩情深重，所以有慚愧之心，心中深深地後悔，並且向人坦白，畏懼地獄的痛苦，相信有因果報應。具備這五種善，國王的病就容易治好，不要懷有恐懼。下面一一引用佛語來證明。僧宗說，下面有七種說法。寶亮說，下面有八種說法。智秀說，下面有六種說法。到時再分別敘述。
大王，諸佛世尊常常這樣說：『善哉，大王具有慚愧之心。』
案：僧亮說，這是證明慚愧的重要性。寶亮說，第一點是說明因為具有慚愧之心，所以罪過可以消除。
大王，請聽我說，我聽佛說：『罪過就會消除，清凈如初。』
案：僧亮說，這是證明懺悔的重要性。
大王，富有有兩種，一種是象馬（指物質財富），另一種是（指精神財富），多做惡事不如做一件善事。
案：僧亮說，善是從道理中產生的，有根基，力量強大。惡是橫生的，沒有根基，所以力量弱小。上面直接引用佛語，現在用道理來解釋。
我聽佛說，修習一個善心（指修善的力量），為什麼呢？因為能破除大的惡業。
案：僧亮說，所說的是證明善的力量強大。
大王，如佛所說，隱藏罪過就像是器皿有漏洞（䨱藏者漏），說有智慧的人不會隱藏罪過。
案：僧亮說，第二點是說明國王雖然做了重罪，但能夠坦白髮露，罪過就可以消滅。
善哉，大王能夠相信因果報應（指相信因果），怎麼能說不可救治呢？
案：僧亮說，這是證明坦白髮露罪過就能消滅。寶亮說，第三點是說明國王的信心沒有斷絕，所以可以醫治。智秀說，從上面到這裡，第一點是既然不是斷善根的人（闡提），而且有慚愧之心，罪過就可以消滅。
如國王所說，沒有人能夠醫治（指佛陀涅槃），在拘尸那迦城的娑羅雙樹之間（指佛陀涅槃的地點）。
【English Translation】 English version: Although the king committed wrongdoings, he deeply regretted them in his heart and felt ashamed.
Note: The monk Sengliang said that King Qing's illness was mild. Because the king knew the deep kindness of his parents, he felt ashamed, deeply regretted it in his heart, confessed to others, feared the suffering of hell, and believed in karma. Possessing these five virtues, the king's illness is easy to cure, and he should not be afraid. The following quotes Buddhist teachings to prove this one by one. The monk Sengzong said that there are seven kinds of explanations below. Baoliang said that there are eight kinds of explanations below. Zhixiu said that there are six kinds of explanations below. They will be narrated separately when the time comes.
Great King, all Buddhas and World Honored Ones often say: 'Excellent, Great King, you possess a sense of shame.'
Note: Sengliang said that this proves the importance of shame. Baoliang said that the first point is to explain that because one has a sense of shame, sins can be eliminated.
Great King, please listen to me, I heard the Buddha say: 'Sins will be eliminated and become as pure as before.'
Note: Sengliang said that this proves the importance of repentance.
Great King, there are two kinds of wealth, one is elephants and horses (referring to material wealth), and the other is (referring to spiritual wealth). Doing many evil deeds is not as good as doing one good deed.
Note: Sengliang said that good comes from reason, has a foundation, and is powerful. Evil is born horizontally, has no foundation, so it is weak. The above directly quotes the Buddha's words, and now it is explained with reason.
I heard the Buddha say that cultivating a good heart (referring to the power of cultivating good) is because it can destroy great evil karma.
Note: Sengliang said that what is said is to prove the power of good is strong.
Great King, as the Buddha said, hiding sins is like a vessel with leaks (䨱藏者漏), saying that wise people do not hide sins.
Note: Sengliang said that the second point is to explain that although the king committed a serious crime, he can confess and reveal it, and the sin can be eliminated.
Excellent, Great King, you can believe in karma (referring to believing in karma), how can you say that it is incurable?
Note: Sengliang said that this proves that confessing and revealing sins can eliminate them. Baoliang said that the third point is to explain that the king's faith has not been cut off, so he can be cured. Zhixiu said that from above to here, the first point is that since he is not someone who has cut off the roots of goodness (icchantika), and has a sense of shame, sins can be eliminated.
As the king said, no one can cure (referring to the Buddha's nirvana), between the twin Sala trees in the city of Kushinagar (referring to the place of the Buddha's nirvana).
案。僧宗曰。第二說有師故罪可治也。寶亮曰。第四示王醫所也。智秀曰。第二明現在既有大師在此。云何言無耶。
廣為無量阿僧祇等(至)所有重罪即當消滅。
案。僧亮曰。示王醫所也。所以須具說者。六師皆言其師一切智。故須本末述之。僧宗曰。第三明此師說法藥。故罪可治也。寶亮曰。第五耆婆為王。說二諦除罪之法藥也。智秀曰。第二句舉善。今列法藥也。
大般涅槃經集解卷第四十二 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十三
耆婆勸阇世王詣佛 廣說雜緣起事 出頻婆娑羅于空中勸阇世事 釋月愛三昧義 為闡提作一柱殿義
梵行品之第八
王今且聽釋提桓因(至)所有重罪必當得除。
案。僧亮曰。昔未說治罪人有驗。今出所治之人為證。
大王且聽有婆羅門子(至)為無上醫非六師也。
案。僧亮曰。鴦崛摩羅。此言指鬘也。
大王復有須毗羅王子(至)為無上醫非六師也。
案。僧亮曰。昔有慳貪。今日渴饑。聞說其過。心生慚悔。見水得飲。
大王舍婆提國群賊五百(至)為大良醫非六師也。
案。智秀曰。第四廣出諸蒙益之事。明佛有道
【現代漢語翻譯】 現代漢語譯本： 案。僧宗說：『第二種說法認為有老師，所以罪可以被治理。』寶亮說：『第四種說法是向國王展示醫生所在。』智秀說：『第二種說法表明現在已經有大師在這裡，為什麼說沒有呢？』
廣為無量阿僧祇等（直到）所有重罪即當消滅。
案。僧亮說：『這是向國王展示醫生所在。』之所以需要詳細說明，是因為六師都說他們的老師是一切智者，所以需要從頭到尾敘述。僧宗說：『第三種說法表明這位老師說法是藥，所以罪可以被治理。』寶亮說：『第五種說法是耆婆（Jivaka）為國王說二諦（two truths）以消除罪過的法藥。』智秀說：『第二句是舉出善，現在列出法藥。』
大般涅槃經集解卷第四十二 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十三
耆婆勸阇世王（Ajatashatru）詣佛 廣說雜緣起事 出頻婆娑羅（Bimbisara）于空中勸阇世事 釋月愛三昧（Candra-prabha-samadhi）義 為闡提（Icchantika）作一柱殿義
梵行品之第八
王今且聽釋提桓因（Shakra）（直到）所有重罪必當得除。
案。僧亮說：『過去沒有說治理罪人有驗證，現在舉出被治理的人作為證據。』
大王且聽有婆羅門子（直到）為無上醫非六師也。
案。僧亮說：『鴦崛摩羅（Angulimala），這裡的意思是指鬘。』
大王復有須毗羅王子（直到）為無上醫非六師也。
案。僧亮說：『過去有慳貪，今天感到口渴飢餓，聽到說他的過錯，心中生起慚愧，見到水得以飲用。』
大王舍婆提國群賊五百（直到）為大良醫非六師也。
案。智秀說：『第四是廣泛列舉各種蒙受利益的事例，表明佛有道。』
【English Translation】 English version: Commentary: The monk Zong said, 'The second statement suggests that because there is a teacher, the offense can be rectified.' Bao Liang said, 'The fourth statement shows the king where the physician is.' Zhi Xiu said, 'The second statement clarifies that since there is already a great teacher here, how can it be said that there isn't one?'
Extensively, for immeasurable asamkhyas (until) all grave offenses will be eliminated.
Commentary: The monk Liang said, 'This shows the king where the physician is.' The reason for needing a detailed explanation is that the six teachers all claim their teacher is all-knowing, so it is necessary to narrate from beginning to end. The monk Zong said, 'The third statement clarifies that this teacher's Dharma is medicine, so the offense can be rectified.' Bao Liang said, 'The fifth statement is that Jivaka speaks to the king about the Dharma medicine of the two truths to eliminate offenses.' Zhi Xiu said, 'The second sentence mentions goodness, and now lists the Dharma medicines.'
The Great Nirvana Sutra Collected Commentaries, Volume 42 Taisho Tripitaka Volume 37, No. 1763, The Great Nirvana Sutra Collected Commentaries
The Great Nirvana Sutra Collected Commentaries, Volume 43
Jivaka Advises King Ajatashatru to Visit the Buddha; Expounding Extensively on Various Conditions for Arising; Bimbisara Appears in the Sky to Advise Ajatashatru; Explaining the Meaning of Candra-prabha-samadhi; Building a One-Pillar Palace for the Icchantika
Chapter 8 on Pure Conduct
May the King now listen to Shakra (until) all grave offenses will surely be removed.
Commentary: The monk Liang said, 'In the past, there was no verification of curing offenders; now, those who have been cured are presented as evidence.'
May the Great King listen to the Brahmin's son (until) he is the supreme physician, not the six teachers.
Commentary: The monk Liang said, 'Angulimala, here means 'finger garland'.'
May the Great King listen to Prince Supira (until) he is the supreme physician, not the six teachers.
Commentary: The monk Liang said, 'In the past, there was stinginess; today, there is thirst and hunger. Hearing about his faults, remorse arises in his heart, and seeing water, he is able to drink.'
May the Great King listen to the five hundred bandits of the country of Shravasti (until) he is the great and good physician, not the six teachers.
Commentary: Zhi Xiu said, 'The fourth is a broad listing of various instances of receiving benefit, clarifying that the Buddha has the Way.'
力。能曠益無窮也。
大王若能信臣語者(至)若不見信愿善思之。
案。寶亮曰。上至此。第六引現事為證。自佛出世至今。有犯罪而見佛者。無不除滅。云何王罪。獨不滅耶。
大王諸佛世尊大悲普䨱(至)亦當視佛如父母想。
案。僧亮曰。恐王思惟。不敢求佛。次說大悲怨親平等。廣出等事也。僧宗曰。第四廣引證。以勸王行。
大王當知如來不但(至)發阿耨多羅三藐三菩提心。
案。僧宗曰。第五明佛普覆。不限一人也。寶亮曰。第七明佛平等無有彼此也。智秀曰。第五佛心不偏。所以能除王罪也。
大王假使一月常以衣食(至)到如來所誠心聽法。
案。僧亮曰。犯罪既重。唯應聽法。非財施所能滅也。僧宗曰。第六格量去留。功德多少也。寶亮曰。第八明佛功德智慧因重。能滅人罪也。智秀曰。第六明佛能加益人心。所以見佛。必有福利也。
爾時大王答耆婆言(至)深自鄙悼都無去心。
案。僧亮曰。不以往為慮。自鄙穢累。非聽法眷屬。往恐不必接敘也。僧宗曰。第七王自念罪重。無去心也。寶亮曰。雖聞上六種勝說。猶未敢去也。
爾時空中尋出聲言(至)瘡蒸毒熱但增無損。
案。僧亮曰。證耆婆之言。王罪既
【現代漢語翻譯】 現代漢語譯本： 『力』，能夠廣博地增益，沒有窮盡。
『大王如果能夠相信我的話，（直到）如果不相信，希望好好考慮。』
案：寶亮說，上面到這裡，第六次引用現實的事情作為證據。自從佛陀出世到現在，有犯罪而見到佛陀的人，沒有不被消除罪過的。為什麼大王的罪過，唯獨不能被消除呢？
『大王，諸佛世尊大悲普覆，（直到）也應當把佛陀看作父母一樣。』
案：僧亮說，恐怕大王思慮，不敢求佛。接著說大悲對於怨親平等，廣泛地舉出平等的事例。僧宗說，第四次廣泛地引用證據，來勸 King 行。
『大王應當知道，如來不僅（直到）發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』
案：僧宗說，第五次說明佛陀普遍覆蓋，不侷限於一個人。寶亮說，第七次說明佛陀平等，沒有彼此的分別。智秀說，第五次說明佛心不偏頗，所以能夠消除大王的罪過。
『大王，假使一個月經常用衣食（直到）到如來（Tathagata）處誠心聽法。』
案：僧亮說，犯罪既然嚴重，唯獨應當聽法，不是用財物佈施所能消除的。僧宗說，第六次衡量去留，功德的多少。寶亮說，第八次說明佛陀的功德智慧因緣深重，能夠消除人的罪過。智秀說，第六次說明佛陀能夠增加利益人心，所以見到佛陀，必定有福利。
『當時大王回答耆婆（Jivaka）說，（直到）深深地自我鄙視哀悼，完全沒有前去的心。』
案：僧亮說，不因為以往的事情而顧慮，自我鄙視污穢纏身，不是聽法的眷屬，前往恐怕不一定被接納。僧宗說，第七次大王自己念及罪過深重，沒有前去的心。寶亮說，雖然聽了上面六種殊勝的說法，還是不敢前去。
『當時空中隨即發出聲音說，（直到）瘡口蒸騰毒熱，只會增加而沒有減少。』
案：僧亮說，證明耆婆（Jivaka）的話，大王的罪過既然
【English Translation】 English version: 'Power,' is capable of broadly increasing benefits without end.
'Great King, if you can believe my words, (until) if you do not believe, I hope you will consider it carefully.'
Note: Bao Liang said, up to this point, the sixth time citing real events as evidence. Since the Buddha appeared in the world until now, there have been people who committed crimes and saw the Buddha, and none of their sins were not eliminated. Why is it that the Great King's sins alone cannot be eliminated?
'Great King, all the Buddhas and World Honored Ones universally cover with great compassion, (until) you should also regard the Buddha as you would your parents.'
Note: Seng Liang said, fearing that the Great King is thinking and dare not seek the Buddha. Then he said that great compassion is equal to enemies and relatives, and widely cited examples of equality. Seng Zong said, the fourth time widely citing evidence to persuade King to act.
'Great King, you should know that the Tathagata (如來) not only (until) generates the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, right, and perfect enlightenment).'
Note: Seng Zong said, the fifth time explaining that the Buddha universally covers, not limited to one person. Bao Liang said, the seventh time explaining that the Buddha is equal, without any distinction between each other. Zhi Xiu said, the fifth time explaining that the Buddha's mind is impartial, so it can eliminate the Great King's sins.
'Great King, suppose for a month you constantly use clothing and food (until) to sincerely listen to the Dharma at the Tathagata's (如來) place.'
Note: Seng Liang said, since the crime is serious, one should only listen to the Dharma, which cannot be eliminated by giving wealth. Seng Zong said, the sixth time measuring going and staying, the amount of merit. Bao Liang said, the eighth time explaining that the Buddha's merits and wisdom are deeply rooted, and can eliminate people's sins. Zhi Xiu said, the sixth time explaining that the Buddha can increase and benefit people's hearts, so seeing the Buddha will surely have benefits.
'At that time, the Great King answered Jivaka (耆婆) saying, (until) deeply despising and mourning himself, having no intention of going at all.'
Note: Seng Liang said, not worrying about past events, despising oneself for being entangled in defilements, not being a member of the Dharma-listening assembly, fearing that going may not be accepted. Seng Zong said, the seventh time the Great King himself thought of his heavy sins, and had no intention of going. Bao Liang said, although he heard the above six kinds of excellent teachings, he still dared not go.
'At that time, a voice immediately came from the air saying, (until) the sore is steaming with poisonous heat, only increasing and not decreasing.'
Note: Seng Liang said, proving Jivaka's (耆婆) words, the Great King's sins are already
重。唯佛能除。故說佛欲涅槃。勸速往也。僧宗曰。第三別也。前外道勸覓邪見師。次耆婆勸也。今其父自勸。令隨耆婆語也。寶亮曰。阇世向疑罪重。恥至佛所。其父恐隨耶師。今故勸也。智秀曰。此下第三其父以神通之力。勸之令詣佛也。
爾時世尊在雙樹間(至)至無量劫不入涅槃。
案。寶亮曰。此明如來見阇世之心。自可救之理。言味而求。正為欲從阇世解常故耳。
迦葉菩薩白佛言世尊(至)何故獨為阿阇世王。
案。寶亮曰。時人不解此旨。故迦葉致問也。
佛言善男子是大眾中(至)是故悶絕自投于地。
案。僧亮曰。聖人現滅。欲以益物。若生定滅之倒。致悶絕之苦者。佛則為之不涅槃也。
善男子如我所言(至)大涅槃經亦不可思議。
案。僧亮曰。釋密語也。前四句出所為之事。后二句說涅槃不滅。不應以佛滅故悶絕也。寶亮曰。釋時之疑也。非直一人。併爲一切未解常者也。智秀曰。此下有七別。明佛放光引王詣佛。佛為說法。滅王罪也。至彼自言其七事。此即第一先唱密語。
爾時世尊大悲導師(至)身瘡即愈鬱蒸除滅。
案。僧亮曰。所以慈光遠至者。王聞父誨。地獄苦報。必受不疑。謂罪不可消。自鄙兇穢。佛不接顧
【現代漢語翻譯】 現代漢語譯本：罪業深重，只有佛陀才能消除。因此，（頻婆娑羅王）才說佛陀將要涅槃，勸阿阇世王趕快去（向佛陀懺悔）。僧宗說，這是第三個勸告，與之前的不同。之前是外道勸（阿阇世王）尋找持有邪見的老師，然後是耆婆（Jivaka，名醫）的勸告，現在是他的父親親自勸告，讓他聽從耆婆的話。寶亮說，阿阇世王（Ajatasattu）因為懷疑自己罪孽深重，感到羞恥而不去見佛陀。他的父親擔心他會跟隨耶師（可能是指其他外道），所以現在才勸他。智秀說，下面第三部分是他的父親用神通之力，勸他去見佛陀。 當時，世尊在雙樹之間（一直到）直至無量劫不入涅槃。 寶亮說，這表明如來（Tathagata）瞭解阿阇世王的心思，認為他可以被救度。說『味而求』，正是爲了想從阿阇世王那裡解除對常的執著。 迦葉菩薩（Kasyapa Bodhisattva）問佛陀：『世尊（Bhagavan），（一直到）為什麼只為阿阇世王（Ajatasattu）？』 寶亮說，當時的人不理解這個旨意，所以迦葉菩薩才提問。 佛陀說：『善男子，在大眾中（一直到）因此悶絕，自己投于地上。』 僧亮說，聖人示現滅度，是爲了利益眾生。如果（有人）產生對生和滅的顛倒見解，導致悶絕的痛苦，佛陀就不會涅槃。 『善男子，正如我所說（一直到）大涅槃經（Mahaparinirvana Sutra）也是不可思議的。』 僧亮說，這是解釋密語。前面四句說的是所做的事情，後面兩句說的是涅槃不滅。不應該因為佛陀滅度而感到悶絕。寶亮說，這是解釋當時的疑惑，不僅是爲了一個人，也是爲了所有未理解常的人。智秀說，下面有七個部分，說明佛陀放光引導阿阇世王去見佛陀，佛陀為他說法，消除他的罪業。到後面他自己會說這七件事，這裡是第一件事，先唱出密語。 當時，世尊，大悲導師（一直到）身上的瘡立刻痊癒，鬱悶煩躁也消除了。 僧亮說，慈悲的光芒之所以能遠及，是因為阿阇世王聽了父親的教誨，相信地獄的苦報，必定會承受，認為罪業無法消除，自認為兇惡污穢，佛陀不會接納他。
【English Translation】 English version: The sins are heavy, and only the Buddha can eliminate them. Therefore, (King Bimbisara) said that the Buddha was about to enter Nirvana, urging Ajatasattu to hurry to (confess to the Buddha). Sengzong said that this was the third piece of advice, different from the previous ones. Previously, the heretics advised (Ajatasattu) to seek teachers with heretical views, then Jivaka (the famous doctor) advised him, and now his father personally advises him to listen to Jivaka's words. Baoliang said that Ajatasattu was ashamed to see the Buddha because he suspected that his sins were heavy. His father was worried that he would follow the heretical teachers (possibly referring to other non-Buddhist sects), so he is now advising him. Zhixiu said that the third part below is his father using his supernatural powers to persuade him to see the Buddha. At that time, the World Honored One was between the twin trees (all the way to) until immeasurable kalpas without entering Nirvana. Baoliang said that this shows that the Tathagata understood Ajatasattu's thoughts and believed that he could be saved. Saying 'seeking with taste' is precisely to remove the attachment to permanence from Ajatasattu. Kasyapa Bodhisattva asked the Buddha: 'Bhagavan, (all the way to) why only for King Ajatasattu?' Baoliang said that people at that time did not understand this meaning, so Kasyapa Bodhisattva asked. The Buddha said: 'Good man, in the assembly (all the way to) therefore fainted and threw himself on the ground.' Sengliang said that the sage showing extinction is to benefit sentient beings. If (someone) has inverted views of birth and death, leading to the suffering of fainting, the Buddha will not enter Nirvana. 'Good man, as I said (all the way to) the Mahaparinirvana Sutra is also inconceivable.' Sengliang said that this is explaining the secret words. The first four sentences talk about what was done, and the last two sentences talk about the impermanence of Nirvana. One should not feel faint because the Buddha has entered Nirvana. Baoliang said that this is to explain the doubts at the time, not only for one person, but also for all those who have not understood permanence. Zhixiu said that there are seven parts below, explaining that the Buddha emitted light to guide King Ajatasattu to see the Buddha, and the Buddha spoke Dharma for him to eliminate his sins. Later, he himself will talk about these seven things, and this is the first thing, first chanting the secret words. At that time, the World Honored One, the great compassionate teacher (all the way to) the sores on his body healed immediately, and the depression and irritability were eliminated. Sengliang said that the reason why the light of compassion can reach far is because King Ajatasattu listened to his father's teachings, believed that the suffering of hell would definitely be endured, believed that sins could not be eliminated, and considered himself fierce and filthy, and the Buddha would not accept him.
。有此二疑。不敢詣佛。慈光遠至。二疑俱釋也。僧宗曰。此下第五段也。前言為王住世治其心。雖有其言。未見其實。月愛三昧。始為驗也。寶亮曰。先治其身。后治心也。智秀曰。第二放光滅苦也。
王覺瘡愈身體清涼(至)先治王身然後及心。
案。僧亮曰。引雙樹經。稱曾聞人說夫劫火。不燒眾生。先有三月並照。除眾生病。使得修禪上生。月光既出。無病不愈。其時未至。而有妙光。所以喜而問也。答云。應故現光。無定相也。非色非非色。雙釋真定相也。非青非齊。偏釋真也。為度眾生者。偏釋應也。
王言耆婆如來世尊(至)是故複名月愛三昧。
案。僧亮曰。七子之中。一子遇病。譬凡夫。六子譬六住。慈本緣苦。若重則慈重。初住已離三塗。六住則永離人天。佛則放舍慈也。智秀曰。第二翻正列放光。滅其身苦事也。
王語耆婆我聞如來(至)當有何心往見如來。
案。僧亮曰。雖蒙遠光。身病得除。聞此經語。懼不敢往也。將無陷入地者。若違經見佛。恐交致此苦也。我觀如來者。向引經語。此以情推也。僧宗曰。雖蒙光照。猶以善惡事隔。且慚愧在顏。不欲去也。
耆婆答言大王譬如渴人(至)而當不蒙慈悲救濟。
案。僧亮曰。為闡提說
【現代漢語翻譯】 現代漢語譯本：我有這兩個疑惑，所以不敢去見佛陀。佛陀的慈悲之光照耀遠方，我的兩個疑惑都消除了。僧宗說：『這是第五段。前面說為國王住在世上治理他的心，雖然有這句話，但沒有看到實際效果。月愛三昧（Chandra-prabha-samadhi，一種禪定）才開始顯現它的效用。』寶亮說：『先治理他的身體，然後治理他的心。』智秀說：『這是第二部分，放光消除痛苦。』
國王覺得瘡好了，身體清涼（直到）先治理國王的身體，然後才治理他的心。
僧亮說：『引用《雙樹經》，說曾經聽人說劫火（kalpa-fire，世界末日的火災）不會燒燬眾生，而是先有三個月亮一起照耀，消除眾生的疾病，使他們能夠修行禪定，上升到更高的境界。月光既然出現，就沒有治不好的疾病。時機未到，卻有妙光出現，所以感到高興而發問。』回答說：『這是應機而現的光，沒有固定的相狀。』『非色非非色』，是雙重解釋真定的相狀。『非青非齊』，是偏面解釋真諦。『為度眾生者』，是偏面解釋應化。
國王說：『耆婆（Jivaka，名醫），如來（Tathagata，佛陀的稱號）世尊（Bhagavan，世尊）……』（直到）『所以又名月愛三昧（Chandra-prabha-samadhi）。』
僧亮說：『七個兒子中，一個兒子生病，比喻凡夫。六個兒子比喻六住（六種修行階段）。慈悲的根本在於苦難，苦難越重，慈悲越深。初住已經脫離三塗（三種惡道），六住則永遠脫離人天（人和天道）。佛陀則放下慈悲。』智秀說：『這是第二部分，翻轉並列出放光，消除他身體痛苦的事情。』
國王對耆婆說：『我聽說如來（Tathagata）……』（直到）『我應當懷著什麼樣的心情去見如來（Tathagata）呢？』
僧亮說：『雖然蒙受遠光，身體的疾病得以消除，但聽到這部經的語言，害怕不敢前往。恐怕會陷入地獄。如果違背經義去見佛陀，恐怕會招致這種痛苦。』『我觀如來者』，是引用經文，這是用情感來推測。僧宗說：『雖然蒙受光照，仍然被善惡之事隔開，而且慚愧之情溢於言表，不想去。』
耆婆回答說：『大王，譬如口渴的人……』（直到）『難道不會蒙受慈悲的救濟嗎？』
僧亮說：『為闡提（icchantika，斷善根者）說法。
【English Translation】 English version: I have these two doubts, so I dare not go to see the Buddha. The Buddha's light of compassion shines far and wide, and both of my doubts are dispelled. Sangzong said, 'This is the fifth section. The previous statement said that the king dwells in the world to govern his mind, although there is this statement, its actual effect has not been seen. The Chandra-prabha-samadhi (Moonlight Samadhi, a type of meditation) is only now beginning to show its effect.' Baoliang said, 'First govern his body, then govern his mind.' Zhixiu said, 'This is the second part, emitting light to eliminate suffering.'
The king felt that the sore was healed and his body was cool (until) First heal the king's body, and then his mind.
Sangliang said, 'Quoting the Shuangshu Sutra (Sutra of the Twin Trees), it says that it has been heard that the kalpa-fire (fire at the end of the world) will not burn sentient beings, but first three moons will shine together, eliminating the diseases of sentient beings, enabling them to practice meditation and ascend to higher realms. Since the moonlight has appeared, there is no disease that cannot be cured. The time has not yet arrived, but wonderful light has appeared, so I am happy and ask.' The answer is, 'This is the light that appears in response to the occasion, without a fixed form.' 'Neither form nor non-form' is a double explanation of the state of true meditation. 'Neither blue nor uniform' is a partial explanation of the true meaning. 'For the sake of saving sentient beings' is a partial explanation of transformation.
The king said, 'Jivaka (a famous doctor), Tathagata (title of the Buddha) Bhagavan (World Honored One)...' (until) 'Therefore it is also called Chandra-prabha-samadhi (Moonlight Samadhi).'
Sangliang said, 'Among the seven sons, one son is sick, which is a metaphor for ordinary people. The six sons are metaphors for the six abodes (six stages of practice). The root of compassion lies in suffering, and the heavier the suffering, the deeper the compassion. The first abode has already escaped the three evil paths, and the six abodes have forever escaped the realms of humans and gods. The Buddha then puts down compassion.' Zhixiu said, 'This is the second part, reversing and listing the emission of light, eliminating the suffering of his body.'
The king said to Jivaka, 'I have heard that the Tathagata (Buddha)...' (until) 'With what kind of mind should I go to see the Tathagata (Buddha)?'
Sangliang said, 'Although he has received the distant light and his physical illness has been eliminated, he is afraid to go after hearing the words of this sutra. He is afraid of falling into hell. If he goes to see the Buddha against the meaning of the sutra, he is afraid of incurring this suffering.' 'I observe the Tathagata' is quoting the sutra, and this is using emotion to speculate. Sangzong said, 'Although he has received the light, he is still separated by good and evil deeds, and moreover, shame is written all over his face, and he does not want to go.'
Jivaka replied, 'Great King, it is like a thirsty person...' (until) 'Would he not receive the compassion and salvation?'
Sangliang said, 'Speaking Dharma for the icchantika (those who have severed their roots of goodness).'
法者。以重況輕。證必濟也。兼非王所引之經。若果尚為闡提說法。云何不與惡人坐起耶。
王言耆婆我昔曾聞(至)何故如來而為說法。
案。僧亮曰。如來言不虛設。云何乃為闡提說法。必不然也。寶亮曰。耆婆申佛意。傍為說法。尚為闡提說法。況王非闡提耶。智秀曰。第三王雖蒙光。心猶未達。請耆婆為決。
耆婆答言大王譬如有人(至)語彼醫言速疾上車。
案。僧宗曰。此下第六說譬。以慰王勸令去。寶亮曰。為闡提說法。凡有三意。如醫治病人。一為除現苦。二遣眷屬橫苦。三息外人誹謗。合譬如此。可知也。
爾時良醫即自思惟(至)如是病者必死不疑。
案。僧亮曰。譬如來為闡提說法。如醫審知病者必死。不得不說法。一為病人。二為親族。諸佛亦爾。不得不說也。
大王世尊亦爾於一闡提輩(至)為一闡提而演說法。
案。僧亮曰。明闡提說法。有二利不虛。前去凡夫誹謗。后明利益闡提。顯說法不空也。譬如凈人者。喻未來善根也。
王語耆婆若使如來(至)得道之人不入地獄。
案。僧亮曰。冀汝捉持者。懼犯罪增生。入地獄也。智秀曰。第七始從耆婆勸命駕。至佛所去也。僧宗曰。第四翻聞法之機發也。
大般涅
【現代漢語翻譯】 現代漢語譯本： 法：如果依據較重的罪行來減輕處罰，這證明是有效的。而且，（佛陀所引用的）經典並非國王您所引用的那些。如果佛陀真的還為斷善根者（闡提，icchantika）說法，那又怎麼會不與惡人同坐同起呢？ 國王對耆婆（Jivaka，名醫）說：『我過去曾聽說（佛陀如何如何），為什麼如來（Tathagata，佛陀的稱號）還要為他們說法呢？』 按：僧亮說：『如來說的話不會是虛假的，怎麼會為斷善根者說法呢？必定不會這樣。』寶亮說：『耆婆申述佛陀的意旨，從旁來說法。尚且還為斷善根者說法，更何況國王您不是斷善根者呢？』智秀說：『第三次，國王雖然蒙受佛光，但內心仍然沒有領悟，所以請耆婆來決斷。』 耆婆回答說：『大王，譬如有一個人（得了重病），（醫生診斷後）告訴那個人說：您的病很重，如果不及時治療，很快就會死亡。』 按：僧宗說：『下面第六個譬喻，是爲了安慰國王，勸他前去。』寶亮說：『為斷善根者說法，大概有三種意義。如同醫生治療病人，一是為解除眼前的痛苦，二是遣除眷屬的橫禍，三是平息外人的誹謗。』合起來用這個譬喻來說明，就可以明白了。 『這時，良醫就自己思量（病人的病情），（知道）像這樣的病人必定會死無疑。』 按：僧亮說：『譬如如來為斷善根者說法，如同醫生審知病人必定會死，不得不說法。一是為病人，二是為親族。諸佛也是這樣，不得不說啊。』 『大王，世尊也是這樣，對於斷善根者（一闡提輩，icchantika），（也為他們說法），為斷善根者而演說佛法。』 按：僧亮說：『闡明為斷善根者說法，有兩種利益，不是虛假的。前面是爲了去除凡夫的誹謗，後面是爲了闡明利益斷善根者，顯示說法不是空洞的。』譬如清凈之人，比喻未來的善根。 國王對耆婆說：『如果如來（Tathagata）讓你們捉持（戒律），（那麼），得道之人就不會墮入地獄了。』 按：僧亮說：『希望你們捉持（戒律），是害怕犯罪增加，墮入地獄。』智秀說：『第七次，從耆婆勸說國王駕車，到佛陀那裡去。』僧宗說：『第四次，翻轉聽法的機會出現了。』 《大般涅槃經》（Mahaparinirvana Sutra）
【English Translation】 English version: Law: If one reduces a punishment based on a heavier offense, this proves its effectiveness. Moreover, the scriptures cited (by the Buddha) are not those cited by the king. If the Buddha still preached to those who have severed their roots of goodness (icchantika), how could he not sit and rise with evil people? The king said to Jivaka (the physician): 'I have heard in the past (how the Buddha is), why does the Tathagata (title of the Buddha) still preach to them?' Note: Monk Liang said: 'The words of the Tathagata are not empty, how could he preach to those who have severed their roots of goodness? It must not be so.' Bao Liang said: 'Jivaka explains the Buddha's intention, speaking from the side. He still preaches to those who have severed their roots of goodness, let alone the king who is not one who has severed their roots of goodness?' Zhi Xiu said: 'For the third time, although the king received the light, his heart still did not understand, so he asked Jivaka to decide.' Jivaka replied: 'Great King, for example, there is a person (who is seriously ill), (the doctor diagnoses and) tells that person: Your illness is very serious, if you do not treat it in time, you will die soon.' Note: Monk Zong said: 'The sixth analogy below is to comfort the king and persuade him to go.' Bao Liang said: 'There are probably three meanings for preaching to those who have severed their roots of goodness. Like a doctor treating a patient, one is to relieve the immediate suffering, the second is to eliminate the misfortune of the family, and the third is to quell the slander of outsiders.' Combining these into an analogy, it can be understood. 'At this time, the good doctor thinks to himself (about the patient's condition), (knowing that) such a patient will surely die.' Note: Monk Liang said: 'It is like the Tathagata preaching to those who have severed their roots of goodness, like a doctor who knows that the patient will surely die, he has to preach. One is for the patient, and the other is for the relatives. The Buddhas are also like this, they have to speak.' 'Great King, the World Honored One is also like this, for those who have severed their roots of goodness (icchantika), (he also preaches to them), preaching the Dharma for those who have severed their roots of goodness.' Note: Monk Liang said: 'Clarifying that preaching to those who have severed their roots of goodness has two benefits, it is not false. The first is to remove the slander of ordinary people, and the second is to clarify the benefits of those who have severed their roots of goodness, showing that preaching is not empty.' For example, a pure person, is a metaphor for future good roots. The king said to Jivaka: 'If the Tathagata lets you hold (the precepts), (then), those who have attained the Way will not fall into hell.' Note: Monk Liang said: 'Hoping that you will hold (the precepts), is fearing that the crime will increase and fall into hell.' Zhi Xiu said: 'For the seventh time, from Jivaka persuading the king to drive to the Buddha.' Monk Zong said: 'For the fourth time, the opportunity to turn and listen to the Dharma has appeared.' Mahaparinirvana Sutra
槃經集解卷第四十三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十四(嬰兒行品第二十一)
佛為阿阇世王說二十法門 辨嬰兒行
梵行品之第九
爾時佛告諸大眾言(至)猶如微妙真金之山。
案。僧亮曰。猶有疑佛不垂慈救。罪不得滅。當知無定相者。定罪以煩惱為定也。無定定者。無定疑心。疑心定者。一斷不起。
爾時世尊出八種聲(至)禮敬畢已卻坐一面。
案。僧亮曰。言大王者。不直稱名。懼其喜過。漸開其心也。無上大師者。知佛慈等真一切智也。智秀曰。第五佛命大王以定其心。
爾時佛告阿阇世王言(至)心則放逸無惡不造。
案。僧亮曰。王不發菩提心。罪不可滅。發心者。由見凡夫之過。此二十事。說凡夫之過也。僧宗曰。第六為王說法也。有十一翻。此即第一先命觀二十事。就身為其相既淺。如似伏惑。
阿阇世言如我解佛所說義(至)必定當墮阿鼻地獄。
案。僧亮曰。上雖說戒等。五法無常。王愛罪影。猶未怗也。
阿阇世王白佛言世尊(至)是故當知殺無定相。
案。僧亮曰。去其封罪之報。便從理得解也。寶亮曰。上來至此。且一往總為王說法。
【現代漢語翻譯】 現代漢語譯本 《大般涅槃經集解》卷第四十三 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十四 (嬰兒行品第二十一)
佛為阿阇世王（Ajatasattu，未生怨王）說二十法門，辨嬰兒行
梵行品之第九
爾時佛告諸大眾言（至）猶如微妙真金之山。
案。僧亮曰：『猶有疑佛不垂慈救，罪不得滅。當知無定相者，定罪以煩惱為定也。無定定者，無定疑心。疑心定者，一斷不起。』
爾時世尊出八種聲（至）禮敬畢已卻坐一面。
案。僧亮曰：『言大王者，不直稱名，懼其喜過，漸開其心也。無上大師者，知佛慈等真一切智也。』智秀曰：『第五佛命大王以定其心。』
爾時佛告阿阇世王言（至）心則放逸無惡不造。
案。僧亮曰：『王不發菩提心，罪不可滅。發心者，由見凡夫之過。此二十事，說凡夫之過也。』僧宗曰：『第六為王說法也。有十一翻。此即第一先命觀二十事，就身為其相既淺，如似伏惑。』
阿阇世言：『如我解佛所說義（至）必定當墮阿鼻地獄（Avici Hell）。』
案。僧亮曰：『上雖說戒等，五法無常，王愛罪影，猶未怗也。』
阿阇世王白佛言：『世尊（至）是故當知殺無定相。』
案。僧亮曰：『去其封罪之報，便從理得解也。』寶亮曰：『上來至此，且一往總為王說法。』
【English Translation】 English version 《Nirvana Sutra Collection of Commentaries》 Volume 43 Taisho Tripitaka Volume 37 No. 1763 《Nirvana Sutra Collection of Commentaries》
《Nirvana Sutra Collection of Commentaries》 Volume 44 (Chapter 21: Infant Conduct)
The Buddha speaks twenty Dharma gates to King Ajatasattu (Ajatasattu, King of Unborn Hatred), distinguishing infant conduct.
Chapter 9 of Pure Conduct
At that time, the Buddha told the assembly, '...like a mountain of subtle and wonderful true gold.'
Commentary: Sengliang said, 'There is still doubt that the Buddha does not bestow compassion and save, and the sin cannot be extinguished. It should be known that there is no fixed characteristic, and the fixed sin is determined by afflictions. The unfixed determination is the unfixed doubt. When doubt is fixed, once it is cut off, it does not arise.'
At that time, the World Honored One emitted eight kinds of sounds (to) after paying homage, he sat to one side.
Commentary: Sengliang said, 'Speaking of the Great King, one does not directly call his name, fearing that his joy will be excessive, and gradually opening his mind. The unsurpassed great teacher knows that the Buddha's compassion is equal to true omniscience.' Zhixiu said, 'The fifth Buddha ordered the Great King to settle his mind.'
At that time, the Buddha said to King Ajatasattu, '...the mind is then unrestrained, and there is no evil that is not committed.'
Commentary: Sengliang said, 'If the king does not generate Bodhicitta (Bodhicitta, the mind of enlightenment), the sin cannot be extinguished. Generating the mind is due to seeing the faults of ordinary people. These twenty things speak of the faults of ordinary people.' Sengzong said, 'The sixth is speaking the Dharma for the king. There are eleven translations. This is the first to command the observation of twenty things, which are shallow in their appearance on the body, like subduing delusions.'
Ajatasattu said, 'As I understand the meaning of what the Buddha said, (to) I will surely fall into Avici Hell (Avici Hell).'
Commentary: Sengliang said, 'Although the above speaks of precepts and so on, the five dharmas are impermanent, and the king loves the shadow of sin, which is still not subdued.'
King Ajatasattu said to the Buddha, 'World Honored One, (to) therefore, it should be known that killing has no fixed characteristic.'
Commentary: Sengliang said, 'Removing the retribution of sealed sins, one can then obtain understanding from reason.' Baoliang said, 'From above to here, it is just a general way of speaking the Dharma for the king.'
以虛忘也。
大王如汝所言父王無辜(至)若九非者則應無罪。
案。僧亮曰。第二為說生法二空。其觀既深。如似斷惑也。寶亮曰。此下別為王說法。先開五門。后更以五階。釋此門也。此即第一門。就假名義中說法。以除其罪。謂若能解萬法虛假即空。而有為妄有。罪何從生。虛其心故。則無實罪也。
大王色有三種過去未來(至)云何說言定入地獄。
案。僧亮曰。以五門破定罪相。成王所解也。第一門說是假名。無有定相。僧宗曰。第三翻就三世分之。則無罪也。
大王一眾所作罪業(至)汝獨云何而得業耶。
案。僧亮曰。第二門。明一者心念教能殺人。二者心口殺。三者具身口殺。王不具三業。故罪輕也。僧宗曰。第四翻明三業具則罪重。但有心口。而無身業。罪則輕也。寶亮曰。第二明罪福不在因緣中。
大王頻婆娑羅往有噁心(至)云何而言定入地獄。
案。僧亮曰。第三門。明惡有下中上也。下者。謂彼怨我。我還以惡報也。中者無恩於我。以惡加人也。上者有恩於我。又加其惡。王是下惡也。僧宗曰。第五舉昔業緣起富羅山事。寶亮曰。第三明先王以宿業所招。非其創罪之始。
大王眾生狂惑凡有四種(至)若非本心云何得罪。
【現代漢語翻譯】 現代漢語譯本 以虛妄來看待一切。
大王，正如你所說，父王是無辜的，如果他犯了九種非行，那他本應是無罪的。
註釋：僧亮說，第二點是闡述生法二空（一切事物和現象的空性）。這種觀照非常深刻，就像斷除了迷惑一樣。寶亮說，下面是專門為國王說法，先開啟五扇門，然後用五個階梯來解釋這扇門。這便是第一扇門，就假名（虛假的名字）的意義進行說法，以此來消除他的罪過。意思是如果能理解萬法都是虛假的，都是空性的，而有為法（受條件限制的事物）是虛妄存在的，那麼罪從何而來呢？內心虛空，就沒有真實的罪過。
大王，色（物質）有三種，過去、未來和現在，怎麼能說他一定墮入地獄呢？
註釋：僧亮說，用五扇門來破除定罪之相，成就國王的理解。第一扇門是說假名，沒有固定的相狀。僧宗說，第三點是從三世（過去、現在、未來）來分析，那麼就沒有罪了。
大王，如果是一群人共同犯下的罪業，你獨自一人，又怎麼能承擔罪業呢？
註釋：僧亮說，第二扇門，闡明一是心念能殺人，二是心口能殺人，三是身口意都能殺人。大王不具備這三種行為，所以罪過較輕。僧宗說，第四點是闡明如果身口意三業都具備，那麼罪過就重。只有心和口，而沒有身體的行為，罪過就輕。寶亮說，第二點是闡明罪福不在因緣之中。
大王，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）過去曾有噁心，怎麼能說他一定墮入地獄呢？
註釋：僧亮說，第三扇門，闡明惡有下、中、上三種。下等惡，是指別人怨恨我，我用惡報復他。中等惡，是指別人沒有恩惠於我，我卻用惡對待別人。上等惡，是指別人對我有恩惠，我反而用惡對待他。大王是下等惡。僧宗說，第五點是舉出過去業緣導致富羅山（Fulou Mountain）事件。寶亮說，第三點是闡明先王是因為宿業所招致的，不是他最初犯下的罪過。
大王，眾生狂亂迷惑，大致有四種，如果不是出於本心，怎麼能算作罪過呢？
【English Translation】 English version To regard everything as illusory.
Great King, as you said, your father was innocent; if he had committed the nine non-virtuous acts, then he should be innocent.
Annotation: Sangha-loka said that the second point is to explain the two emptinesses of existence and phenomena (the emptiness of all things and phenomena). This contemplation is very profound, like cutting off delusion. Bao Liang said that the following is specifically for the king to explain the Dharma, first opening five doors, and then using five steps to explain this door. This is the first door, speaking on the meaning of false names (illusory names), in order to eliminate his sins. It means that if one can understand that all dharmas are false and empty, and that conditioned dharmas (things subject to conditions) exist falsely, then where does sin come from? The mind is empty, so there is no real sin.
Great King, form (matter) has three kinds: past, future, and present. How can you say that he is destined to fall into hell?
Annotation: Sangha-loka said that the five doors are used to break the appearance of fixed sin and achieve the king's understanding. The first door is to say that false names have no fixed appearance. Sangha-zong said that the third point is to analyze from the three times (past, present, and future), then there is no sin.
Great King, if it is a sin committed by a group of people, how can you alone bear the sin?
Annotation: Sangha-loka said that the second door clarifies that one is that the mind can kill, the second is that the mouth can kill, and the third is that the body, mouth, and mind can kill. The Great King does not have these three actions, so the sin is lighter. Sangha-zong said that the fourth point is to clarify that if the three karmas of body, mouth, and mind are all present, then the sin is heavy. Only the mind and mouth, without the actions of the body, the sin is lighter. Bao Liang said that the second point is to clarify that sin and merit are not in causality.
Great King, King Bimbisara (Bimbisara, King of Magadha in ancient India) had evil intentions in the past, how can you say that he is destined to fall into hell?
Annotation: Sangha-loka said that the third door clarifies that evil has three kinds: lower, middle, and upper. Lower evil refers to when others resent me, I retaliate with evil. Middle evil refers to when others have no kindness to me, but I treat others with evil. Upper evil refers to when others are kind to me, but I treat them with evil. The Great King is lower evil. Sangha-zong said that the fifth point is to cite the past karma that led to the Fulou Mountain incident. Bao Liang said that the third point is to clarify that the late king was caused by past karma, not the sin he initially committed.
Great King, sentient beings are confused and deluded, roughly in four ways. If it is not from the original mind, how can it be considered a sin?
案。僧亮曰。第四門明殺有三。謂重者。邪見殺也。中者瞋殺也。下者貪殺也。王以狂亂心殺。故非定也。僧宗曰。第六舉貪狂。以遺其心也。寶亮曰。眾生作罪。皆由不自在故。若能識此罪源。則無罪矣。
大王譬如幻師於四衢道(至)諸佛世尊知其非真。
案。僧亮曰。第五重門也。僧宗曰。第七有六譬。證上第二生法二空。故罪不可得也。寶亮曰。第五有十譬。法體性空無自性。故殺無定。
大王殺法殺業殺者殺果(至)雖復因王王實無罪。
案。僧亮曰。重顯前第二門也。僧宗曰。第八證上第四王但知殺。而身不自殺。則無罪也。寶亮曰。釋上第二因緣中。無罪性也。
大王如王宮中常敕屠羊(至)于父先王生重憂苦。
案。僧亮曰。重顯前第二門也。寶亮曰。釋上第三門。宿業中無罪也。
大王世間之人是愛僮僕(至)王不自在當有何咎。
案。僧亮曰。重顯前第四門也。僧宗曰。第九成上第六罪由貪狂。寶亮曰。釋第四門貪狂也。
大王譬如涅槃非有非無(至)無有見者則無果報。
案。僧宗曰。第十舉世諦涅槃。是有說有罪。
常見之人則為非有(至)非有非無而亦是有。
案。僧亮曰。重顯前第五門也。寶亮曰。釋上
【現代漢語翻譯】 現代漢語譯本： 案：僧亮說，第四門闡明殺生有三種情況。嚴重的是，由於邪見而殺生；中等的是，由於嗔恨而殺生；輕微的是，由於貪慾而殺生。大王因為狂亂的心而殺生，所以不是確定的殺生。 僧宗說，第六處舉出貪慾和狂亂，是爲了遺忘其心。 寶亮說，眾生造罪，都是因為不自在的緣故。如果能夠認識到這個罪的根源，就沒有罪了。
大王，譬如幻術師在十字路口（直到）諸佛世尊知道它不是真實的。
案：僧亮說，這是第五重門。 僧宗說，第七處有六個比喻，證明上面第二處所說的生法二空，所以罪是不可得的。 寶亮說，第五處有十個比喻，說明法體性空，沒有自性，所以殺生沒有定性。
大王，殺法、殺業、殺者、殺果（直到）即使因為大王，大王實際上也沒有罪。
案：僧亮說，這是再次顯明前面的第二門。 僧宗說，第八處證明上面第四處所說的大王只是知道殺生，而身體不是自己殺生，所以沒有罪。 寶亮說，解釋上面第二處因緣中，沒有罪性。
大王，比如王宮中經常命令屠夫宰殺羊（直到）對於先王的去世感到極大的憂愁和痛苦。
案：僧亮說，這是再次顯明前面的第二門。 寶亮說，解釋上面第三門，宿業中沒有罪。
大王，世間之人是所愛的僮僕（直到）大王不自在，應當有什麼罪過呢？
案：僧亮說，這是再次顯明前面的第四門。 僧宗說，第九處成就上面第六處所說的罪由貪慾和狂亂而生。 寶亮說，解釋第四門中的貪慾和狂亂。
大王，譬如涅槃非有非無（直到）沒有見到的人就沒有果報。
案：僧宗說，第十處舉出世俗諦的涅槃，是有，說有罪。
常見之人則認為是非有（直到）非有非無，而也是有。
案：僧亮說，這是再次顯明前面的第五門。 寶亮說，解釋上面
【English Translation】 English version: Note: The monk Liang said that the fourth gate clarifies that there are three types of killing. The most serious is killing due to wrong views (邪見, xiéjiàn - wrong views); the medium is killing due to anger (瞋, chēn - anger); the least is killing due to greed (貪, tān - greed). The king killed because of a deranged mind, so it is not a definite killing. The monk Zong said that the sixth point raises greed and madness in order to forget the mind. Bao Liang said that all beings commit sins because they are not free. If one can recognize the source of this sin, then there is no sin.
Great King, it is like a magician at a crossroads (until) all the Buddhas (諸佛, zhūfó - all Buddhas) and World Honored Ones (世尊, shìzūn - World Honored Ones) know that it is not real.
Note: The monk Liang said that this is the fifth heavy gate. The monk Zong said that the seventh point has six metaphors to prove the emptiness of both existence and dharma (生法二空, shēngfǎ èr kōng - emptiness of both existence and dharma) mentioned in the second point above, so sin is unattainable. Bao Liang said that the fifth point has ten metaphors to illustrate that the nature of dharma is empty and without self-nature, so killing is not definite.
Great King, the killing dharma, killing karma, the killer, the result of killing (until) even if it is because of the king, the king is actually without sin.
Note: The monk Liang said that this is a re-emphasis of the second gate mentioned earlier. The monk Zong said that the eighth point proves that the king only knows about killing, but the body does not kill itself, so there is no sin. Bao Liang said that it explains that there is no sinful nature in the causes and conditions mentioned in the second point above.
Great King, it is like in the royal palace, there is always an order to the butcher to slaughter sheep (until) causing great sorrow and suffering for the late king.
Note: The monk Liang said that this is a re-emphasis of the second gate mentioned earlier. Bao Liang said that it explains that there is no sin in past karma (宿業, sùyè - past karma) mentioned in the third gate above.
Great King, the people of the world are beloved servants (until) if the king is not free, what fault should there be?
Note: The monk Liang said that this is a re-emphasis of the fourth gate mentioned earlier. The monk Zong said that the ninth point completes the sixth point above, that sin arises from greed and madness. Bao Liang said that it explains greed and madness in the fourth gate.
Great King, it is like Nirvana (涅槃, nièpán - Nirvana) is neither existent nor non-existent (until) those who do not see it have no retribution.
Note: The monk Zong said that the tenth point raises the conventional truth (世諦, shìdì - conventional truth) of Nirvana, which is existent, saying there is sin.
Those who commonly see it consider it to be non-existent (until) neither non-existent nor non-existent, but also existent.
Note: The monk Liang said that this is a re-emphasis of the fifth gate mentioned earlier. Bao Liang said that it explains above
第五門。萬有體空。無性罪也。于有慚愧者。則是非有。何以爾。既生慚愧心。達萬法體虛。故於人為無罪也。若於無慚愧者。是則非無也。受果報者。名之為有。謂無智人。終日構因得果。是以不無也。空見之人。則非有者。謂於此人。便無性報也。有見之人非無者。謂于報相者。便不無果報也。有有見者。謂計常之人為有也。無有見者。若無向執相。終無果報也。常見之人者。此是解常之心。故於此人為無也。無常見者。若觀生死。令佛盡作無常。則不無果報之生死也。常常見者。此是計常之人。不無于惡果也。以見義故者。經云。于解者為非有。于不解者為非無也。
大王夫眾生者名出入息(至)不入地獄汝云何入。
案。僧亮曰。重顯前第一門。僧宗曰。第十一翻。正說法之宗也。
爾時阿阇世王如佛所說(至)諸法無常苦空無我。
案。僧亮曰。既已得解。即于佛所得。不壞信也。僧宗曰。若解假名是虛者。則無罪而不滅也。
世尊我見世間從伊蘭子(至)受大苦惱不以為苦。
案。僧亮曰。廢其非分。
爾時摩伽國無量人民(至)即是一切諸佛弟子。
案。僧亮曰。己身天身者。因中說果耳。僧宗曰。前言為阇世住者。義現於此。
說是語已即
【現代漢語翻譯】 現代漢語譯本： 第五門：萬有體空，無自性，因此沒有絕對的罪。對於有慚愧心的人來說，罪『是』非有，為什麼呢？因為他已經生起了慚愧心，並且通達萬法本體是虛空的，所以對於這種人來說，罪業是無自性的。如果對於沒有慚愧心的人來說，罪『則』不是沒有的，承受果報的人，就叫做『有』。這是說沒有智慧的人，終日造作惡因，最終會得到惡果，所以說罪不是沒有的。而證悟空性見解的人，罪『則』是非有，這是說對於這種人，便沒有自性的果報。而執著于實有見解的人，罪『則』不是沒有的，這是說對於執著于果報之相的人，便不會沒有果報。『有有見』，是指那些執著于常見的人，認為一切是實有的。『無有見』，是指如果不對任何事物產生執著，最終就不會有果報。『常見之人』，是指那些理解常的真諦的人，所以對於這種人來說，罪是無自性的。『無常見者』，是指如果觀察生死輪迴，甚至認為佛陀的教導都是無常的，那麼就不會沒有果報的生死輪迴。『常常見者』，是指那些執著于常見的人，不會沒有惡果。『以見義故』，經中說，對於理解真諦的人來說，罪是非有；對於不理解真諦的人來說，罪不是沒有的。
大王問：眾生依靠什麼而存在？佛答：依靠出入息（呼吸）。大王問：如果斷了呼吸，會去哪裡？佛答：如果斷了善，就會墮入地獄，如果不造地獄之因，你又怎麼會墮入地獄呢？
案：僧亮說：這是再次強調前面的第一門。僧宗說：這是第十一翻，正是說法的主要宗旨。
爾時，阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王，頻婆娑羅王之子）如佛所說（省略中間內容），諸法無常、苦、空、無我。
案：僧亮說：既然已經得到理解，那麼對於佛陀所證悟的，就不會破壞信心。僧宗說：如果理解假名是虛幻的，那麼就不會有罪，也不會有滅亡。
世尊，我看見世間的人，從出生到死亡（伊蘭子，Ilāna，指沒有善根的人），遭受巨大的苦惱，卻不認為那是苦。
案：僧亮說：廢除那些不應有的行為。
爾時，摩伽國（Magadha，古印度十六大國之一）無量人民（省略中間內容），即是一切諸佛弟子。
案：僧亮說：『己身天身』，這是在因中說果。僧宗說：前面說為阿阇世王（Ajatasattu）安住，意義就體現在這裡。
說完這些話，就...
【English Translation】 English version: Fifth Gate: All existence is empty in nature, without inherent self, therefore there is no absolute sin. For those who have a sense of shame, sin 'is' non-existent. Why? Because they have already generated a sense of shame and have understood that the essence of all dharmas is emptiness, so for such people, sin is without inherent nature. If for those who have no sense of shame, sin 'is' not non-existent. Those who receive karmic retribution are called 'existent'. This refers to those without wisdom who create evil causes all day long and will eventually receive evil results, so it is said that sin is not non-existent. But for those who realize the view of emptiness, sin 'is' non-existent. This means that for such people, there is no inherent karmic retribution. And for those who cling to the view of substantial existence, sin 'is' not non-existent. This means that for those who cling to the appearance of karmic retribution, there will be no lack of karmic retribution. 'Having the view of existence' refers to those who cling to permanence and consider everything to be real. 'Not having the view of existence' refers to if one does not generate attachment to anything, there will ultimately be no karmic retribution. 'People with the view of permanence' refers to those who understand the true meaning of permanence, so for such people, sin is without inherent nature. 'Those without the view of permanence' refers to if one observes the cycle of birth and death, even thinking that the Buddha's teachings are impermanent, then there will be no lack of karmic retribution of birth and death. 'Those who constantly see permanence' refers to those who cling to the view of permanence and will not be without evil consequences. 'Because of the meaning of view', the sutra says that for those who understand the truth, sin is non-existent; for those who do not understand the truth, sin is not non-existent.
The Great King asked: What do sentient beings rely on to exist? The Buddha answered: They rely on outgoing and incoming breaths (respiration). The Great King asked: If the breath is cut off, where will they go? The Buddha answered: If they cut off goodness, they will fall into hell. If you do not create the causes for hell, how would you fall into hell?
Note: Sangliang said: This is re-emphasizing the first gate mentioned earlier. Sengzong said: This is the eleventh translation, which is the main purpose of the Dharma teaching.
At that time, King Ajatasattu (Ajatasattu, 'unborn enemy', king of Magadha in India, son of King Bimbisara) as the Buddha said (omitting the middle content), all dharmas are impermanent, suffering, empty, and without self.
Note: Sangliang said: Since understanding has been attained, there will be no destruction of faith in what the Buddha has realized. Sengzong said: If it is understood that provisional names are illusory, then there will be no sin and no extinction.
World Honored One, I see people in the world, from birth to death (Ilāna, referring to those without good roots), suffering great distress, but they do not consider it to be suffering.
Note: Sangliang said: Abolish those inappropriate behaviors.
At that time, countless people in the country of Magadha (Magadha, one of the sixteen great ancient Indian kingdoms) (omitting the middle content), were all disciples of all Buddhas.
Note: Sangliang said: 'One's own body and heavenly body', this is speaking of the result in terms of the cause. Sengzong said: The previous statement about Ajatasattu (Ajatasattu) abiding is manifested here.
Having spoken these words, then...
以種種(至)了了見佛性猶如文殊等。
案。僧亮曰。初九行半嘆佛。次六行自發心也。前九行半中。初三行。總嘆口四業。次一行半。別嘆不惡口。次一行。嘆不綺語。次二行。說語之益物也。次二行。嘆慈悲也。
爾時世尊贊阿阇世王(至)天行品者如雜華說。
案。僧亮曰。贊述所嘆也。
嬰兒行品第二十一
案。僧宗曰。備行三行。其德則喻如嬰兒。亦是化嬰兒也。此品有三段。第一譬佛。第二從不知苦樂以下。譬菩薩。第三又如嬰兒以下。譬眾生。明昔所以須說五乘之教也。寶亮曰。此品有五段。第一明佛自作嬰兒。第二明菩薩作嬰兒。第三明佛方便為化。第四明佛說二乘之果。以為真極。第五明為斷見者。說有實眾生也。
善男子云何名為嬰兒行(至)斷于無常是名嬰兒行。
案。僧宗曰。第一譬也。
又嬰兒者不知苦樂(至)而作聲聞辟支佛乘。
案。僧亮曰。方便誘引。不即法實。以業為譬。下是其正體。如來菩薩。以譬嬰兒者。義似嬰兒。廣其非行體也。何者。解脫中雲。如來有嬰兒行。無有是處。此之證也。亦可佛菩薩是嬰兒行本。名嬰兒行也。僧宗曰。第二譬也。
又嬰兒行者如彼嬰兒(至)然此黃葉實非金也。
案。
【現代漢語翻譯】 以種種（至）了了見佛性猶如文殊等。
案。僧亮曰。初九行半嘆佛。次六行自發心也。前九行半中。初三行。總嘆口四業。次一行半。別嘆不惡口。次一行。嘆不綺語。次二行。說語之益物也。次二行。嘆慈悲也。
爾時世尊贊阿阇世王（Ajatasattu，人名）(至)天行品者如雜華說。
案。僧亮曰。贊述所嘆也。
嬰兒行品第二十一
案。僧宗曰。備行三行。其德則喻如嬰兒。亦是化嬰兒也。此品有三段。第一譬佛。第二從不知苦樂以下。譬菩薩。第三又如嬰兒以下。譬眾生。明昔所以須說五乘之教也。寶亮曰。此品有五段。第一明佛自作嬰兒。第二明菩薩作嬰兒。第三明佛方便為化。第四明佛說二乘之果。以為真極。第五明為斷見者。說有實眾生也。
善男子云何名為嬰兒行（至）斷于無常是名嬰兒行。
案。僧宗曰。第一譬也。
又嬰兒者不知苦樂（至）而作聲聞辟支佛乘。
案。僧亮曰。方便誘引。不即法實。以業為譬。下是其正體。如來菩薩。以譬嬰兒者。義似嬰兒。廣其非行體也。何者。解脫中雲。如來有嬰兒行。無有是處。此之證也。亦可佛菩薩是嬰兒行本。名嬰兒行也。僧宗曰。第二譬也。
又嬰兒行者如彼嬰兒（至）然此黃葉實非金也。
案。
【English Translation】 By various means (reaching to) clearly seeing the Buddha-nature, like Manjushri (文殊, Bodhisattva of wisdom) and others.
Note: Monk Liang said, 'The first nine and a half lines praise the Buddha. The next six lines express self-initiation. In the first nine and a half lines, the first three lines generally praise the four verbal karmas. The next one and a half lines specifically praise non-malicious speech. The next one line praises non-frivolous speech. The next two lines speak of the benefit of speech to beings. The next two lines praise loving-kindness and compassion.'
At that time, the World Honored One praised King Ajatasattu (阿阇世王, King) (reaching to) the chapter on Heavenly Conduct, as described in the Avatamsaka Sutra.
Note: Monk Liang said, 'Praising and describing what was praised.'
Chapter Twenty-one: Infant Conduct
Note: Monk Zong said, 'Fully practicing the three conducts, their virtue is likened to an infant. It is also transforming infants. This chapter has three sections. The first is a metaphor for the Buddha. The second, from 'not knowing suffering and joy' onwards, is a metaphor for Bodhisattvas. The third, from 'again, like an infant' onwards, is a metaphor for sentient beings. It clarifies why it was necessary to speak of the teachings of the Five Vehicles in the past.' Bao Liang said, 'This chapter has five sections. The first clarifies that the Buddha himself acts as an infant. The second clarifies that Bodhisattvas act as infants. The third clarifies the Buddha's skillful means for transformation. The fourth clarifies that the Buddha speaks of the fruits of the Two Vehicles as the ultimate truth. The fifth clarifies that for those who hold to annihilationism, it speaks of real sentient beings.'
Good man, what is called 'infant conduct' (reaching to) severing impermanence is called 'infant conduct.'
Note: Monk Zong said, 'The first metaphor.'
Moreover, an infant does not know suffering and joy (reaching to) and creates the Sravaka (聲聞, Hearer) and Pratyekabuddha (辟支佛, Solitary Buddha) Vehicles.
Note: Monk Liang said, 'Skillful means to entice and guide, not immediately the reality of the Dharma. Using karma as a metaphor, what follows is its true essence. The Tathagata (如來, Thus Come One) and Bodhisattvas, likened to infants, are similar in meaning to infants, broadening their non-conduct body. Why? In the Vimukta (解脫, Liberation), it says, 'The Tathagata has infant conduct; there is no such place.' This is the proof. It can also be said that the Buddhas and Bodhisattvas are the origin of infant conduct, named infant conduct.' Monk Zong said, 'The second metaphor.'
Moreover, infant conduct is like that infant (reaching to) but these yellow leaves are truly not gold.
Note:
僧亮曰。第三譬。為說三十三天之樂。以免三塗苦也。
木牛木馬木男木女(至)男女想故名曰嬰兒。
案。寶亮曰。木牛即第四譬。為說二乘果也。木男即第五譬。為斷見者。說有眾生也。
如來亦爾若有眾生(至)亦皆同汝得是五行。
案。僧亮曰。先總以三法為譬。楊葉譬人天乘四果。牛馬人天等一乘。男女譬眾生。啼哭譬造惡業。三十三天者。別合楊葉。所以明者。凡著有不說涅槃。眾生厭時至二乘之實。則合牛馬。所以然者。以厭生死者。不說人天因也。有斷不斷者。智煩惱斷。習不斷也。已下類爾。非金中生金想。至而說為凈總。合上四果為凈。于非牛馬作牛馬想。至說非道為道。總合四乘為道。說假名眾生。合男女。別墮邪見。墮斷滅也。是故如來說有眾生者。說假名眾生。除其斷見。于眾生中。作眾生想者說計我者普也。于眾生破眾生見者。明說假名眾生。亦破常見。不但此也。
大般涅槃經集解卷第四十四 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十五(德王品第二十二)
廣出是有三乘無三乘等事 釋聞不聞義。謂三世聲並不可聞
德王品第二十二
案。僧亮曰。已說五門。次說行之所得
【現代漢語翻譯】 僧亮說：第三個比喻是，爲了免除三惡道的痛苦，而宣說三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）的快樂。
木牛、木馬、木男、木女（直到）因為有男女之想，所以稱為嬰兒。
按寶亮所說：木牛是第四個比喻，爲了宣說二乘（聲聞乘和緣覺乘）的果位。木男是第五個比喻，爲了對斷見者，宣說有眾生。
如來也是這樣，如果有眾生（直到）也都和你們一樣得到這五行。
按僧亮所說：先總以三法作為比喻。楊葉比喻人天乘和四果。牛馬比喻人天等一乘。男女比喻眾生。啼哭比喻造惡業。三十三天，是特別對應楊葉。所以要說明的是，凡是執著于有，就不說涅槃。眾生厭倦時，達到二乘的果實，就對應牛馬。之所以這樣，是因為厭倦生死的人，不說人天的因。有斷和不斷，是智慧和煩惱斷了，習氣沒有斷。以下類似。不是從金中生出金的想法，直到宣說為清凈，總合四果為清凈。對於不是牛馬的事物，產生牛馬的想法，直到宣說非道為道，總合四乘為道。宣說假名眾生，對應男女，特別容易墮入邪見，墮入斷滅。因此，如來說有眾生，是宣說假名眾生，去除他們的斷見。在眾生中，產生眾生之想，是說計較我的人。在眾生中破除眾生見，是說明宣說假名眾生，也破除常見。不只是這樣。
《大般涅槃經集解》卷第四十四 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十五（德王品第二十二）
廣泛闡述有三乘無三乘等事，解釋聞與不聞的含義。認為三世的聲音都不可聞。
德王品第二十二
按僧亮所說：已經說了五門，接下來要說行之所得。
【English Translation】 Monk Liang said: The third analogy is, in order to avoid the suffering of the three evil realms, to explain the happiness of the Trāyastriṃśa Heaven (Trāyastriṃśa, the heaven located on the summit of Mount Sumeru in Buddhist cosmology).
Wooden oxen, wooden horses, wooden boys, wooden girls (until) because of the thought of male and female, they are called infants.
According to Bao Liang: The wooden ox is the fourth analogy, to explain the fruits of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The wooden boy is the fifth analogy, to explain to those with annihilationist views that there are sentient beings.
The Tathāgata is also like this, if there are sentient beings (until) they will all be the same as you and attain these five aggregates.
According to Monk Liang: First, generally use the three dharmas as analogies. Willow leaves are an analogy for the human and deva vehicle and the four fruits. Oxen and horses are an analogy for the one vehicle of humans and devas. Men and women are an analogy for sentient beings. Crying is an analogy for creating evil karma. The Trāyastriṃśa Heaven specifically corresponds to the willow leaves. What needs to be clarified is that those who are attached to existence do not speak of Nirvāṇa. When sentient beings are weary, reaching the fruits of the two vehicles corresponds to oxen and horses. The reason for this is that those who are weary of birth and death do not speak of the causes of humans and devas. Having cessation and non-cessation means that wisdom and afflictions are ceased, but habits are not ceased. The following is similar. It is not the thought of gold being born from gold, until it is declared as pure, combining the four fruits as purity. For things that are not oxen and horses, having the thought of oxen and horses, until declaring non-path as path, combining the four vehicles as path. Declaring nominally existent sentient beings corresponds to men and women, especially easily falling into wrong views, falling into annihilation. Therefore, when the Tathāgata says there are sentient beings, it is declaring nominally existent sentient beings, removing their annihilationist views. Among sentient beings, having the thought of sentient beings is speaking of those who cling to self. Among sentient beings, breaking the view of sentient beings is clarifying that declaring nominally existent sentient beings also breaks the view of permanence. It is not just this.
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 44 Taishō Tripiṭaka Volume 37, No. 1763, The Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 45 (Virtue King Chapter 22)
Extensively explaining matters such as having three vehicles and not having three vehicles, explaining the meaning of hearing and not hearing. Believing that the sounds of the three times are all inaudible.
Virtue King Chapter 22
According to Monk Liang: Having already explained the five gates, next to explain what is attained through practice.
功德也。僧宗曰。此品廣前五行也。功德是行中之勝。未至佛果。且有功德也。功德之與行。乃義有因果果耳。如苦樂一法。以能生之義為集。從生之義為苦。今行與功德。亦如是也。十功德中。以初功德。及第二功德。同廣聖行。第三第四。同廣梵行。第五第六。同廣天行。第七至第十。無別所廣。並通廣上三行也。寶亮曰。五行十功德。蓋左右為名也。行以從因向果為義。功德以讚歎受名也。又一解五行是因語。功德是果語也。所以者何。金剛心是因中之極。涅槃是果中之極。自一念以上。通一切行。儘是涅槃之因。雖然金剛已還。亦得具有因果之義。但未測起善之久。近要取前一念為因。能資生后念。后念善得生。必由前念善為因。如是前後念相續者。至佛果有即因即果義。若捉后念而望前念是因。捉前念而望后念是果。是則五行據因。十功德據果也。今十功德。還廣前五行。何以知之。聖行以戒定慧為體今初功德。還明三慧。終迄漏盡通為體也。第二功德。以五通為體。慧即是智慧。五通是定家之果。故以此二功德。廣聖行也。第三功德。以慈悲為體。第四功德。以十事為體。十事即是喜舍。故用此二。廣梵行也。第五功德。以五事為體。第六功德。以金剛三昧為體。此二廣天行。天行以八禪定為體故也。五
【現代漢語翻譯】 現代漢語譯本： 是功德啊。僧宗說：『這一品是擴充套件前面的五行。』功德是修行中的殊勝之處。即使未達到佛果，仍然有功德。功德與修行，在意義上是因果關係。例如苦和樂，以能產生的作用為『集』（samudaya，十二因緣之一，指產生痛苦的原因），從產生的結果來說就是『苦』（duhkha，四聖諦之一，指痛苦的現實）。現在修行與功德也是這樣。在十種功德中，第一種功德和第二種功德，共同擴充套件聖行（ārya-mārga，八正道）；第三種和第四種，共同擴充套件梵行（brahmacarya，清凈行）；第五種和第六種，共同擴充套件天行（divya-mārga，天上的修行方式）；第七種到第十種，沒有特別擴充套件哪一行，而是普遍地擴充套件了以上三種修行。寶亮說：『五行和十功德，大概是左右互名的關係。』修行以從因向果為意義，功德以讚歎而得名。另一種解釋是，五行是因地的說法，功德是果地的說法。為什麼這麼說呢？金剛心（vajra-citta，比喻堅不可摧的菩提心）是因中的極致，涅槃（nirvana，解脫）是果中的極致。從一念以上，通達一切修行，都是涅槃的因。雖然金剛心之前，也可以具有因果的意義，但難以衡量發起善念的久遠。近取前一念作為因，能夠資助產生后一念，后一念的善念得以產生，必定是由於前一念的善念作為因。像這樣前後念相續，直到佛果，就有了即因即果的意義。如果以後念來看前念，前念就是因；以前念來看后念，前念就是果。那麼，五行是根據因來說的，十功德是根據果來說的。現在十功德，還是擴充套件前面的五行。怎麼知道呢？聖行以戒（śīla，道德規範）、定（samādhi，禪定）、慧（prajñā，智慧）為本體，現在第一種功德，還是闡明三慧，最終以漏盡通（āsravakṣaya-jñāna，斷盡煩惱的智慧）為本體。第二種功德，以五通（pañcābhijñā，五種神通）為本體。智慧就是智慧，五通是禪定之家的結果。所以用這兩種功德，來擴充套件聖行。第三種功德，以慈悲（maitrī-karuṇā，慈愛和憐憫）為本體。第四種功德，以十事為本體。十事就是喜（mudita，隨喜）和舍（upekṣā，捨棄）。所以用這兩種功德，來擴充套件梵行。第五種功德，以五事為本體。第六種功德，以金剛三昧（vajra-samādhi，堅固的禪定）為本體。這兩種功德擴充套件天行。天行以八禪定為本體，所以這樣說。 五
【English Translation】 English version: It is merit. The monk Zong said, 'This chapter expands on the previous five practices.' Merit is the excellence within practice. Even before reaching Buddhahood, there is still merit. Merit and practice are causally related in meaning. For example, suffering and happiness, with the ability to produce being the 'accumulation' (samudaya, one of the twelve links of dependent origination, referring to the cause of suffering), and from the result of production, it is 'suffering' (duhkha, one of the Four Noble Truths, referring to the reality of suffering). Now, practice and merit are also like this. Among the ten merits, the first and second merits together expand the Noble Path (ārya-mārga, the Eightfold Path); the third and fourth together expand the pure conduct (brahmacarya, pure conduct); the fifth and sixth together expand the heavenly conduct (divya-mārga, the heavenly way of practice); the seventh to tenth do not specifically expand any one practice, but universally expand the above three practices. Bao Liang said, 'The five practices and ten merits are probably named in relation to each other.' Practice takes the meaning of moving from cause to effect, and merit is named for praise. Another explanation is that the five practices are the words of the causal ground, and the merits are the words of the resultant ground. Why is this so? The vajra-citta (vajra-citta, a metaphor for indestructible bodhicitta) is the ultimate in cause, and nirvana (nirvana, liberation) is the ultimate in effect. From one thought and above, penetrating all practices, is the cause of nirvana. Although before the vajra-citta, it can also have the meaning of cause and effect, it is difficult to measure the length of time to initiate good thoughts. Take the previous thought as the cause, which can help produce the subsequent thought, and the subsequent good thought can be produced, which must be due to the previous good thought as the cause. Like this, the continuous succession of thoughts, until Buddhahood, has the meaning of being both cause and effect. If the previous thought is viewed from the subsequent thought, the previous thought is the cause; if the subsequent thought is viewed from the previous thought, the previous thought is the effect. Then, the five practices are based on the cause, and the ten merits are based on the effect. Now, the ten merits still expand the previous five practices. How do we know this? The Noble Path takes morality (śīla, moral precepts), concentration (samādhi, meditation), and wisdom (prajñā, wisdom) as its essence. Now, the first merit still clarifies the three wisdoms, and ultimately takes the exhaustion of outflows (āsravakṣaya-jñāna, the wisdom of completely eliminating afflictions) as its essence. The second merit takes the five superknowledges (pañcābhijñā, five supernatural powers) as its essence. Wisdom is wisdom, and the five superknowledges are the result of the house of concentration. Therefore, these two merits are used to expand the Noble Path. The third merit takes loving-kindness and compassion (maitrī-karuṇā, loving-kindness and compassion) as its essence. The fourth merit takes the ten things as its essence. The ten things are joy (mudita, sympathetic joy) and equanimity (upekṣā, equanimity). Therefore, these two are used to expand pure conduct. The fifth merit takes the five things as its essence. The sixth merit takes the vajra-samādhi (vajra-samādhi, firm concentration) as its essence. These two merits expand heavenly conduct. Heavenly conduct takes the eight dhyanas as its essence, so it is said. Five
事者。一諸根具。故能修定。二不生邊地。以非難故能修定。三諸天護念。四世間愛念。宿植德本。故天護人愛。便能修定。五得宿命智。即是定果也。修此五事。便得天行。金剛三昧。即是眾定中之極。故知廣天行也。第七第八兩功德。廣嬰兒行。第七以四法為體。謂親近善友。聽聞正法。繫念思惟。如說修行。此四本是始行之所行。教嬰兒之法。第八以九聚法為體。從斷五陰。乃至心善解脫。亦是始教之法。是故得知此二功德。並廣嬰兒行也。第十功德廣病行。而相傳用前三種病人。及須陀洹等五種病人。為病行相。今第九功德。還明三種病人也。第十功德。明三十七品。此三十七品。即是彼五種病人。所行之法。是故廣病行也。智秀曰。大判一品。凡有二意。初列總嘆。第二隨辨體。別為十者。蓋一塗之法門耳。
爾時世尊告光明遍照(至)無有相貌世間所無。
案。僧亮曰。此菩薩好修功德命為語對也。一行得二功德。五行具十德也。僧宗曰。二乘心劣。豈能思量耶。非內者。非二乘也。非外者。非外道所能行。非難者。于菩薩不難也。非易者。二乘不能行也。非相非非相者。中道忘相之解。與理冥符。是出世之法也。寶亮曰。今將欲解十功德。故先一往。且總讚歎。云不與二乘共者。二乘之行
【現代漢語翻譯】 事者：一、諸根具足，故能修定（禪定）。二、不生邊地，因為沒有困難，所以能修定。三、諸天護念。四、世間愛念，因為宿世種植德本，所以天護人愛，便能修定。五、得宿命智，這就是修定的果報。修此五事，便能得到天行金剛三昧（一種極高的禪定境界），也就是廣天行。第七、第八兩種功德，是廣嬰兒行。第七以四法為體，即親近善友，聽聞正法，繫念思惟，如說修行。這四種本是初學者所修行的，教導初學者的法。第八以九聚法為體，從斷五陰（色、受、想、行、識），乃至心善解脫，也是初教之法。因此得知這兩種功德，都是廣嬰兒行。第十功德是廣病行，而相傳用前三種病人，以及須陀洹（初果聖人）等五種病人，作為病行的相狀。現在第九功德，還是說明三種病人。第十功德，說明三十七道品（修行的三十七個方面），這三十七道品，就是那五種病人所修行的法。所以是廣病行。智秀說，大判一品，凡有二意：初列總嘆，第二隨辨體。別為十者，蓋一塗之法門而已。 爾時世尊告訴光明遍照菩薩（一位菩薩）說：『無有相貌，世間所無。』 案：僧亮說，這位菩薩喜歡修功德，所以用『語對』來命名。一行得到兩種功德，五行具備十種功德。僧宗說，二乘（聲聞乘和緣覺乘）的心量狹劣，怎麼能夠思量呢？『非內』，不是二乘所能理解的；『非外』，不是外道所能修行的；『非難』，對於菩薩來說並不困難；『非易』，二乘不能修行；『非相非非相』，是中道忘相的理解，與真理完全符合，是出世間的法。寶亮說，現在將要解釋十種功德，所以先大致地總讚歎，說不與二乘共通，因為二乘的修行...
【English Translation】 Regarding the matters: First, having complete faculties, one is able to cultivate samadhi (meditative concentration). Second, not being born in border regions, because there are no difficulties, one is able to cultivate samadhi. Third, being protected and念 by the devas (gods). Fourth, being loved and念 by the world, because of planting roots of virtue in past lives, one is protected by the devas and loved by people, and thus able to cultivate samadhi. Fifth, attaining knowledge of past lives, which is the fruit of samadhi. By cultivating these five matters, one can attain the 'Heavenly Conduct Vajra Samadhi' (a very high state of meditative concentration), which is the ultimate among all samadhis, hence knowing the extensive Heavenly Conduct. The seventh and eighth merits are the extensive 'Infant Conduct'. The seventh takes the four dharmas as its essence, namely, associating with good friends, listening to the correct Dharma, focusing the mind on contemplation, and practicing as taught. These four are originally practiced by beginners, teaching the method for beginners. The eighth takes the nine aggregates of dharmas as its essence, from severing the five skandhas (form, feeling, perception, volition, and consciousness) to the mind's good liberation, which is also a Dharma for beginners. Therefore, it is known that these two merits are both the extensive 'Infant Conduct'. The tenth merit is the extensive 'Sick Conduct', and it is traditionally used with the previous three types of sick people, as well as the five types of sick people such as Srotapanna (stream-enterer), as the characteristics of the 'Sick Conduct'. Now, the ninth merit still explains the three types of sick people. The tenth merit explains the thirty-seven factors of enlightenment (thirty-seven aspects of practice), which are the dharmas practiced by those five types of sick people. Therefore, it is the extensive 'Sick Conduct'. Zhi Xiu said, 'The great judgment of one chapter generally has two meanings: first, listing and praising in general; second, distinguishing the essence accordingly. Separating into ten is just a single method of Dharma.' At that time, the World Honored One told Bodhisattva Guangming Bianzhao (a Bodhisattva): 'There is no appearance, which is not in the world.' Note: Monk Liang said that this Bodhisattva likes to cultivate merits, so he is named 'speech pair'. One practice obtains two merits, and five practices possess ten merits. Monk Zong said, 'How can the minds of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) be able to contemplate this?' 'Not internal' means it is not understood by the two vehicles; 'not external' means it cannot be practiced by externalists; 'not difficult' means it is not difficult for Bodhisattvas; 'not easy' means the two vehicles cannot practice it; 'neither appearance nor non-appearance' is the understanding of the Middle Way forgetting appearances, which completely corresponds with the truth and is a transcendental Dharma. Bao Liang said, 'Now, intending to explain the ten merits, first, generally praise them, saying that they are not shared with the two vehicles, because the practice of the two vehicles...'
。本不近道。云何心得行此理耶。故發軫唱云。不無二乘共也。不可思議者。十地真解。離有無之相。豈是有無之心。可圖度耶。聞則驚怪者。理玄深寂。豈是執相者。所能解。故曰驚也。非下過之所知。故稱怪也。非內非外者。若為有無之所攝。可屬內外。既絕有心之境。安得是內是外耶。非難非易者。若修心得所。必會而非難。于不行道者。而息望故。言非易也。非相非非相者。體絕形名。故言非相也。然非不現相而莊嚴。故亦言非非相也。非是世法者。神解以法性為本。非因之所生。豈是世法。若據體以辨用。義亦因之也。無有相貌者。體既無有無無。豈有相貌可示耶。世間所無者。真體既絕百非。百是豈為世間所據。此總嘆功德體也。
何等為十一者有五(至)能知如來密藏是為五事。
案。僧宗曰。名雖有五。以性而錄。理不出三也。何等初一事明聞慧。中二為思慧。后一為修慧也。寶亮曰。義惟五事。雖復不出三慧。然而不可定以初事是聞慧。以第二事為思慧也。但必知總以三慧為體耳。何故然耶。群生根性萬差。解有利鈍。發解之時節復異。豈可定耶。智秀曰。五事第一第二第五。此三事。即是聞思修慧也。第三第四。此二事就慧。能有所斷功用為體也。下文釋第五修慧云。雖知眾生實無
【現代漢語翻譯】 現代漢語譯本： 本性並不接近於『道』（Dao，宇宙的本源或真理）。如何能夠通過思維來理解和實踐這個道理呢？所以開始唱誦說，並非與『二乘』（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘，佛教中追求自我解脫的兩種途徑）沒有共通之處。『不可思議』（Acintya）指的是十地菩薩的真實理解，超越了有和無的對立。難道是有和無的心可以揣測的嗎？聽到就感到驚怪，是因為這個道理玄妙深奧，不是執著于表象的人所能理解的，所以說是『驚』。不是低層次的人所能理解的，所以說是『怪』。『非內非外』，如果被有和無所包含，就可以歸屬於內外。既然斷絕了有心的境界，又怎麼能說是內是外呢？『非難非易』，如果修行心得其所，必定會領會，所以不難。對於不修行的人來說，就會停止希望，所以說不簡單。『非相非非相』，本體超越了形狀和名稱，所以說是『非相』。然而並非不顯現形象來莊嚴，所以也說是『非非相』。『非是世法』，精神的理解以法性為根本，不是因緣所生，怎麼會是世俗的法則呢？如果根據本體來辨別作用，意義也來自於因緣。『無有相貌』，本體既然沒有有無，哪裡有相貌可以顯示呢？『世間所無』，真如本體斷絕了一切錯誤，一切正確又怎麼會被世間所擁有呢？這總的來說是讚歎功德的本體。
什麼叫做十一件事呢？有五件事（到）能夠知道如來的秘密藏，這就是五件事。
根據僧宗的說法，名稱雖然有五種，但從性質上來說，道理不出三種。哪三種呢？第一件事是明聞慧，中間兩件是思慧，最後一件是修慧。寶亮說，意義只有五件事，即使不出三慧，然而也不能確定第一件事是聞慧，第二件事是思慧。但必須知道總體上以三慧為本體。為什麼這樣說呢？眾生的根性千差萬別，理解有快有慢，發起理解的時機也不同，怎麼能確定呢？智秀說，五件事中的第一、第二、第五，這三件事就是聞思修慧。第三、第四件事就慧而言，是以能夠有所斷除的功用為本體。下文解釋第五修慧時說，雖然知道眾生實際上沒有……
【English Translation】 English version: Fundamentally, it is not close to the 『Dao』 (the source or truth of the universe). How can one comprehend and practice this principle through thought? Therefore, it is proclaimed that it is not without common ground with the 『Two Vehicles』 (Śrāvakayāna and Pratyekabuddhayāna, the two paths in Buddhism that seek self-liberation). 『Inconceivable』 (Acintya) refers to the true understanding of the Bodhisattvas of the Ten Grounds, transcending the opposition of existence and non-existence. Can it be fathomed by a mind of existence and non-existence? Hearing it causes astonishment because the principle is profound and deep, not understandable by those attached to appearances, hence 『astonishment.』 It is not knowable by those of lower capacity, hence 『strange.』 『Neither internal nor external,』 if encompassed by existence and non-existence, it could be attributed to internal or external. Since the realm of the mind of existence is severed, how can it be said to be internal or external? 『Neither difficult nor easy,』 if cultivation of the mind is successful, one will surely comprehend it, so it is not difficult. For those who do not cultivate, they will cease to hope, so it is said to be not easy. 『Neither form nor non-form,』 the essence transcends shape and name, so it is said to be 『non-form.』 Yet it does not fail to manifest forms to adorn, so it is also said to be 『non-non-form.』 『Not worldly dharma,』 spiritual understanding takes Dharma-nature as its root, not born of causes and conditions, how can it be worldly law? If one distinguishes function based on essence, the meaning also comes from causes and conditions. 『Without appearance,』 since the essence has neither existence nor non-existence, where is there an appearance to show? 『Non-existent in the world,』 the true essence severs all errors, how can all correctness be possessed by the world? This is a general praise of the essence of merit.
What are the eleven matters? There are five matters (up to) being able to know the secret treasury of the Tathagata, these are the five matters.
According to Monk Zong, although there are five names, in terms of nature, the principle does not go beyond three. What three? The first matter is clear hearing-wisdom, the middle two are thinking-wisdom, and the last is cultivating-wisdom. Bao Liang said, the meaning is only five matters, even if it does not go beyond the three wisdoms, yet it cannot be determined that the first matter is hearing-wisdom and the second matter is thinking-wisdom. But it must be known that overall it takes the three wisdoms as its essence. Why is this so? The natures of sentient beings are vastly different, understanding is quick and slow, and the timing of initiating understanding is also different, how can it be determined? Zhi Xiu said, the first, second, and fifth of the five matters, these three matters are hearing, thinking, and cultivating wisdom. The third and fourth matters, in terms of wisdom, take the function of being able to sever something as its essence. The following text explains the fifth cultivating-wisdom, saying, although it is known that sentient beings are actually without...
有我。此二句明善照于空。兼達于有。初是眾生空。后是法空。次下諸句。明善照于有。兼知于空。通約假名眾生。以顯義也。
何等不聞而能得聞(至)是名不聞而能得聞。
案。僧亮曰。第一第二功德。對聖行也。第一說漏盡通。此五事是斷漏事。佛性至涅槃有五事。一曰四果。皆說常法。昔所不聞。而今得聞。此辨因也。僧宗曰。向已列數。念明此法。妙絕常倫。事見金剛身品也。寶亮曰。此第一事也。昔日機根未熟。所以未能得聞。今日機緣既發。便感聲激。是則昔以無感故不聞。今以因惑而聞也。雖復藉言教而聞。即聞無所聞。故言聞所未聞。理雖如此。自有從不聞得不聞。從聞得不聞者也。第二事語其聞法而致。第三事談其得解後有所除。第四事明其內解心決。第五事出其所解之境。從此經而知理。然文中釋初事。有兩重。第一從所謂甚深涅槃微密之義下。正列不聞之法體者。謂大般涅槃。常樂我凈也。尋此之旨故。得知功德之名。據于果語。明如此勝果。百非所能盡。是則昔所不聞。而能得聞。第二從復有不聞謂外道經書下。列出不聞。今以邪法所據。明如此等經。悉無如是深密之義。亦因此經而知也。
聞已利益者若能聽受(至)是名聞已能為利益。
案。僧亮曰。第二是
【現代漢語翻譯】 有我。這兩句說明了善能照見空性，並且通達于有。前一句是眾生空，后一句是法空。接下來的幾句，說明了善能照見於有，並且兼知于空。總括假名眾生，來顯明其意義。
什麼是不聞而能得聞（直到）這叫做不聞而能得聞。
按。僧亮說：第一第二種功德，是針對聖行的。第一種說的是漏盡通，這五件事是斷除煩惱之事。佛性到涅槃有五件事，一是四果，都說的是常法。過去所沒有聽聞的，而現在能夠聽聞，這是辨別因。僧宗說：之前已經列舉了數量，說明此法，精妙絕倫，超越常理。事見於《金剛身品》。寶亮說：這是第一件事。昔日根機尚未成熟，所以未能聽聞。今日機緣已經發動，便感應到聲音的激發。這就是過去因為沒有感應所以不聞，現在因為因惑而聞。雖然憑藉言教而聞，即是聞無所聞，所以說聞所未聞。道理雖然如此，自有從不聞而得不聞，從聞而得不聞的人。第二件事說的是聽聞佛法而得到的。第三件事談的是得到理解後有所去除。第四件事說明的是內心理解堅定。第五件事說的是所理解的境界。從此經而知曉道理。然而文中解釋第一件事，有兩重含義。第一重從所謂甚深涅槃微密之義下，正式列出不聞之法體，說的是大般涅槃，常樂我凈。尋著這個宗旨，所以得知功德的名稱，根據果語，說明如此殊勝的果報，百種方法也不能完全表達。這就是過去所不聞的，而能夠聽聞。第二重從復有不聞謂外道經書下，列出不聞，現在用邪法所佔據，說明如此等等的經書，都沒有如此深密的意義。也是因此經而知曉的。
聞已利益，如果能夠聽受（直到）這叫做聽聞后能夠成為利益。
按。僧亮說：第二是
【English Translation】 『Having a self.』 These two sentences clarify that goodness illuminates emptiness and also penetrates existence. The first sentence refers to the emptiness of sentient beings, and the second refers to the emptiness of phenomena. The following sentences clarify that goodness illuminates existence and also knows emptiness. Generally speaking, it uses the provisional name of sentient beings to reveal the meaning.
『What is it to be able to hear what has not been heard?』 (up to) 『This is called being able to hear what has not been heard.』
According to Sengliang: 『The first and second merits are directed towards the practice of the sages. The first speaks of the exhaustion of outflows (漏盡通, loujin tong, the supernatural power of ending outflows); these five things are the means of cutting off outflows. Buddhahood up to Nirvana has five things: first, the four fruits (四果, sì guǒ, the four stages of enlightenment), all speaking of the eternal Dharma. What was not heard in the past, but is now able to be heard, this is distinguishing the cause.』 Sengzong said: 『Previously, the numbers have already been listed, clarifying this Dharma, wonderfully surpassing the ordinary. The matter is seen in the chapter on the Vajra Body.』 Baoliang said: 『This is the first matter. In the past, the roots were not yet mature, so it was not possible to hear. Today, the opportunity has arisen, and one senses the stimulation of the sound. This is because in the past there was no response, so one did not hear; now, because of the cause of delusion, one hears. Although one hears through verbal teachings, one hears the unhearable, so it is said that one hears what has not been heard. Although the principle is like this, there are those who attain non-hearing from non-hearing, and those who attain non-hearing from hearing. The second matter speaks of what is attained by hearing the Dharma. The third matter discusses what is removed after gaining understanding. The fourth matter clarifies that the inner understanding is firm. The fifth matter speaks of the realm that is understood. From this sutra, one knows the principle. However, the explanation of the first matter in the text has two layers of meaning. The first layer, from 『the meaning of so-called profound Nirvana and subtle secrets』 downwards, formally lists the essence of the Dharma that has not been heard, which speaks of the Great Parinirvana (大般涅槃, dà bān niè pán), permanence, bliss, self, and purity (常樂我凈, cháng lè wǒ jìng). By seeking this purpose, one knows the name of merit, based on the words of the fruit, clarifying that such a supreme fruit cannot be fully expressed by a hundred methods. This is what was not heard in the past, but is able to be heard. The second layer, from 『again, there is non-hearing, referring to the scriptures of external paths』 downwards, lists non-hearing, now occupied by heretical teachings, clarifying that such scriptures do not have such profound and secret meanings. It is also known through this sutra.』
『Having heard, one benefits, if one is able to listen and receive』 (up to) 『This is called being able to benefit after hearing.』
According to Sengliang: 『The second is』
利益事得果也。僧宗曰。聞經識旨。得二無礙也。寶亮曰。下去四事。義例相從。推可知也。
斷疑心者疑有二種(至)是名能斷疑惑之心。
案。僧宗曰。生疑亦不必皆由此經。若疑二乘為有為無。法華諸經已能除之。此乃遍引耳。
慧心正直無邪曲者(至)是名菩薩摩訶薩正直之見。
案。僧亮曰。第三第四第五類辨果也。僧宗曰。曲見有二種一謂外道。二謂聲聞。今於此經得教下旨。故謂正直解也。
能知如來深密義者(至)是名甚深秘密之義。
案。僧亮曰。因果難知。甚深義也。佛性是因之深者。無我以下。皆說中道也。僧宗曰。此第五辨修慧也。境不異前。但解力轉深耳。
爾時光明遍照高貴(至)解佛所說聞不聞義不然。
案。僧亮曰。承上所說不聞聞。佛性五事。皆是常法。若常法可聞。不應是常。假難以辨之也。下構六難也。僧宗曰。此難生於初句也。若初句無滯。則余亦通矣。故先以為難也。將欲顯諸法不定。遠彰空義。故假設不定之難耳。寶亮曰。德王今作定有定無難者。意在時情也。下復有五難。成此初執。合為六難也。凡夫封著。實為可患。聞有則成性執。聞無便成斷見。智秀曰。此下有三翻難兩翻問。今第一翻中有七句。第一作定難
【現代漢語翻譯】 現代漢語譯本 『利益事得果也』：僧宗說，『聽聞佛經，理解其旨意，獲得二無礙辯才。』寶亮說，『下面四件事，義理和例子相互關聯，可以推斷得知。』
『斷疑心者疑有二種』：這指的是能夠斷除疑惑之心。
案：僧宗說，『產生疑惑不一定都由此經引起。如果疑惑二乘（聲聞乘和緣覺乘）為有為無，法華諸經已經能夠消除這些疑惑。這裡只是普遍地引用而已。』
『慧心正直無邪曲者』：這指的是菩薩摩訶薩正直的見解。
案：僧亮說，『第三、第四、第五類是辨別果報。』僧宗說，『邪曲的見解有兩種：一種是外道，一種是聲聞。現在從這部經中得到教義的要旨，所以說是正直的理解。』
『能知如來深密義者』：這指的是甚深秘密的含義。
案：僧亮說，『因果難以知曉，是甚深的含義。佛性是因中最深奧的。無我以下，都是在說中道。』僧宗說，『這第五點是辨別修慧。境界與前面沒有不同，只是理解的力量更加深入而已。』
『爾時光明遍照高貴』：理解佛所說的聞與不聞的含義並非如此。
案：僧亮說，『承接上面所說的聞與不聞，佛性的五件事，都是常法。如果常法可以被聽聞，就不應該是常。假設難題來辨別它。』下面構成六個難題。僧宗說，『這個難題產生於第一句話。如果第一句話沒有滯礙，那麼其餘的也就通順了。所以先以此作為難題。』將要彰顯諸法的不確定性，遠遠地顯示空性的意義，所以假設不確定的難題。寶亮說，『德王現在提出定有定無的難題，意在針對當時的情形。』下面還有五個難題，來成就這最初的執著，合起來成為六個難題。凡夫執著於此，實在令人擔憂。聽聞有，就形成性執；聽聞無，就形成斷見。智秀說，『下面有三次反駁，兩次提問。現在第一次反駁中有七句話，第一句是作定難。』
【English Translation】 English version 'The benefit is the attainment of the fruit.' Monk Zong said, 'Hearing the sutra and understanding its meaning leads to obtaining the two unobstructed eloquences.' Bao Liang said, 'The following four matters, their meanings and examples are interconnected and can be inferred.'
'Cutting off doubt means there are two kinds of doubt': This refers to being able to cut off the mind of doubt.
Note: Monk Zong said, 'The arising of doubt is not necessarily caused by this sutra alone. If there are doubts about whether the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are existent or non-existent, the Lotus Sutra and other sutras have already been able to eliminate these doubts. This is just a general reference.'
'A wise mind that is upright and without crookedness': This refers to the upright view of a Bodhisattva-Mahāsattva.
Note: Monk Liang said, 'The third, fourth, and fifth categories are distinguishing the retribution.' Monk Zong said, 'There are two kinds of crooked views: one is the heretics, and the other is the Śrāvakas. Now, having obtained the essence of the teachings from this sutra, it is called an upright understanding.'
'Being able to know the profound and secret meaning of the Tathāgata': This refers to the meaning of the profound and secret.
Note: Monk Liang said, 'Cause and effect are difficult to know, which is a profound meaning. Buddha-nature is the deepest of causes. From no-self onwards, all are speaking of the Middle Way.' Monk Zong said, 'This fifth point is distinguishing the wisdom of cultivation. The realm is no different from before, but the power of understanding is deeper.'
'At that time, the light shines everywhere, noble': Understanding the meaning of what the Buddha said about hearing and not hearing is not like this.
Note: Monk Liang said, 'Continuing from what was said above about hearing and not hearing, the five matters of Buddha-nature are all constant dharmas. If constant dharmas can be heard, they should not be constant. Assume a difficult question to distinguish it.' The following constitutes six difficulties. Monk Zong said, 'This difficulty arises from the first sentence. If the first sentence has no obstruction, then the rest will also be smooth. Therefore, it is first taken as a difficult question.' It will reveal the uncertainty of all dharmas, and far show the meaning of emptiness, so assume the difficulty of uncertainty. Bao Liang said, 'De Wang now raises the difficult question of definite existence and definite non-existence, intending to address the situation at that time.' There are five more difficulties below to achieve this initial attachment, which together become six difficulties. Ordinary people are attached to this, which is really worrying. Hearing existence, it becomes a nature attachment; hearing non-existence, it becomes a nihilistic view. Zhi Xiu said, 'Below there are three rebuttals and two questions. Now the first rebuttal has seven sentences, the first sentence is making a definite difficulty.'
。第二第六第七同作不聞難。第三第四同作聞難。第五一句防難也。不然者。不然聞不聞之旨也。
何以故法若有者便應定有(至)便應定無不應滅。
案。僧亮曰。意在前關也。聞不聞義。不離此二。若聞作不聞。則有法應滅。若不聞作聞。則無法可生也。此第一難也。僧宗曰。先說兩關。令法相是定也。若定有者。可從聲教而聞。若定無者。則妙絕於相。永不可聞也。無不應生者。若理絕聲教。不可聞聲而聞也。有不應滅者。謂聲教是可聞之法。不可令不聞也。寶亮曰。夫定有之法。則常可得聞。若必定無。則常不可聞。所以聞所不聞。此義不然。
如其聞者是則為聞(至)云何而言聞所不聞。
案。道生曰。合難聞不聞也。謂聞不聞。似若聞成不聞。理既不然。便應聞自是聞。不聞自是不聞也。僧亮曰。定有定無。已竟結成難也。
世尊若不可聞是為不聞(至)云何而言聞所不聞。
案。道生曰。離難聞不聞也。若果不如向言。便是聞復聞也。夫聞不可重聞。猶不可聞必不可聞也。僧亮曰。重難無法不應可聞。如已聞之法。而不可重聞。況本來定無法。而當可聞。寶亮曰。此下頻借四譬。結成前難也。此第一譬。明聲是可聞法。涅槃既非音聲。云何而言聞所不聞耶。智秀
【現代漢語翻譯】 現代漢語譯本：第二、第六、第七種情況都應被視為『不聞難』（無法聽聞的詰難）。第三、第四種情況應被視為『聞難』（已經聽聞的詰難）。第五種情況是防止出現詰難。如果不是這樣，就無法理解『聞』與『不聞』的真正含義。
為什麼呢？如果法是『有』（存在）的，就應該是恒常存在的，不應該是『無』（不存在）的，不應該消滅。
註釋：僧亮說，這指的是前面的關鍵點。『聞』與『不聞』的含義，不離這兩種情況。如果把『聞』當作『不聞』，那麼『有』法就應該消滅。如果把『不聞』當作『聞』，那麼『無』法就應該產生。這是第一種詰難。僧宗說，先說明兩種關鍵情況，使法的相狀成為定論。如果法是恒常存在的，就可以通過聲教（佛陀的教誨）來聽聞。如果法是恒常不存在的，那麼就妙絕於相，永遠無法聽聞。『無不應生』指的是，如果道理超越了聲教，就無法通過聽聞聲音來領悟。『有不應滅』指的是，聲教是可聽聞的法，不應該讓它變成不可聽聞。寶亮說，恒常存在的法，總是可以聽聞的。如果必定不存在，就總是無法聽聞。所以說聽聞了不應該聽聞的，這個道理是不成立的。
如果聽聞就是聽聞，那麼就是聽聞了應該聽聞的。如果聽聞不是聽聞，那麼就是沒有聽聞。既然如此，怎麼能說聽聞了不應該聽聞的呢？
註釋：道生說，這是總結了『聞不聞』的詰難。所謂的『聞不聞』，好像是聽聞變成了不聽聞，這個道理是不成立的。所以應該聽聞就是聽聞，不聽聞就是不聽聞。僧亮說，這是對『定有』和『定無』的總結，形成了詰難。
世尊，如果不可聽聞，那就是沒有聽聞。如果已經聽聞，那就是聽聞了。既然如此，怎麼能說聽聞了不應該聽聞的呢？
註釋：道生說，這是離開了『聞不聞』的詰難。如果真的不像前面所說的那樣，那就是聽聞了又聽聞。聽聞不能重複聽聞，就像不可聽聞的必定不可聽聞一樣。僧亮說，這是再次詰難無法聽聞的法。就像已經聽聞的法，不能重複聽聞，更何況是本來就無法聽聞的法，怎麼可能聽聞呢？寶亮說，下面多次借用四種比喻，來總結前面的詰難。這是第一個比喻，說明聲音是可聽聞的法，涅槃（Nirvana）既然不是聲音，怎麼能說聽聞了不應該聽聞的呢？智秀
【English Translation】 English version: The second, sixth, and seventh cases should all be considered 'difficulties of not hearing' (difficulties of not being able to hear). The third and fourth cases should be considered 'difficulties of hearing' (difficulties of already hearing). The fifth case is to prevent difficulties from arising. If it is not like this, then the true meaning of 'hearing' and 'not hearing' cannot be understood.
Why is that? If a dharma (law, principle) is 'existent,' then it should be permanently existent, it should not be 'non-existent,' and it should not be extinguished.
Note: Sengliang said that this refers to the previous key point. The meaning of 'hearing' and 'not hearing' does not depart from these two cases. If 'hearing' is treated as 'not hearing,' then the 'existent' dharma should be extinguished. If 'not hearing' is treated as 'hearing,' then the 'non-existent' dharma should arise. This is the first difficulty. Sengzong said that the two key cases should be explained first, so that the characteristics of the dharma become definitive. If the dharma is permanently existent, then it can be heard through the Śrāvakayāna (teachings of the Buddha). If the dharma is permanently non-existent, then it is wonderfully beyond characteristics and can never be heard. 'Non-existent should not arise' refers to the fact that if the principle transcends the Śrāvakayāna, it cannot be understood by hearing sounds. 'Existent should not be extinguished' refers to the fact that the Śrāvakayāna is a dharma that can be heard, and it should not be made unhearable. Baoliang said that a permanently existent dharma can always be heard. If it is definitely non-existent, then it can never be heard. Therefore, saying that one hears what should not be heard is not valid.
If hearing is hearing, then it is hearing what should be heard. If hearing is not hearing, then there is no hearing. Since this is the case, how can it be said that one hears what should not be heard?
Note: Daosheng said that this is a summary of the difficulty of 'hearing and not hearing.' The so-called 'hearing and not hearing' seems like hearing has become not hearing, but this principle is not valid. Therefore, hearing should be hearing, and not hearing should be not hearing. Sengliang said that this is a summary of 'definitely existent' and 'definitely non-existent,' forming a difficulty.
World Honored One, if it cannot be heard, then it is not heard. If it has already been heard, then it has been heard. Since this is the case, how can it be said that one hears what should not be heard?
Note: Daosheng said that this is departing from the difficulty of 'hearing and not hearing.' If it is really not as said before, then it is hearing again and again. Hearing cannot be repeated, just as what cannot be heard must not be heard. Sengliang said that this is again questioning the dharma that cannot be heard. Just like a dharma that has already been heard cannot be heard again, let alone a dharma that was originally unhearable, how could it be heard? Baoliang said that the following repeatedly borrows four metaphors to summarize the previous difficulties. This is the first metaphor, explaining that sound is a dharma that can be heard. Since Nirvana (Nirvana) is not a sound, how can it be said that one hears what should not be heard? Zhixiu
曰。第二難也。謂已謝者。不可聞也。
譬如去者至則不去去則不至。
案。道生曰。譬前合難也。僧亮曰。以此譬前有無各定也。寶亮曰。至則不去。譬聞已不聞法。則不至譬不聞不聞也。
亦如生已不生不生(至)不聞不聞亦復如是。
案。僧亮曰。以此譬後重難也。寶亮曰。生已不生。譬聞已不聞。不生不生。譬不聞不聞也。得已不得。亦如是也。
世尊若不聞者一切眾生(至)雖見佛性未得明瞭。
案。道生曰。若不聞復為聞。一往如似可得教義。而聞更作聞。為躓大矣。僧亮曰。第二難也。僧宗曰。茲決難也。不聞之理。可強得者。菩提亦可強得也。仍取佛意。若亦可強得者。十住菩薩見佛性未明瞭。何不強明瞭耶。寶亮曰。借菩提為決。若菩提不可強得者。不聞之理。豈可強聞耶。
世尊若不聞聞者如來往昔(至)于阿含中復言無師。
案。僧亮曰。第三難也。寶亮曰。若不聞之法。要必得聞者。佛應有師。若言無師。云何而說聞所不聞也。
若不聞不聞如來得成(至)不聞是經亦應得見。
案。道生曰。不聞之理。遂不可聞者。躓亦大也。僧亮曰。第四難也。僧宗曰。逆取佛意。若言改以不聞。此不聞得佛者。彌有過也。寶亮曰。若果
【現代漢語翻譯】 現代漢語譯本：他說：『這是第二個難題。』所說的『已經過去的』，是無法聽到的。 譬如說，已經離去的人，如果到達目的地，就不能說是離去；如果還在離去，就不能說是到達目的地。 道生註釋說：『這是用前面的例子來合併提出的難題。』僧亮說：『這是用來說明有和無各自確定的道理。』寶亮說：『到達目的地就不能說是離去，譬如已經聽聞就不能說沒有聽聞佛法；不能到達目的地就譬如沒有聽聞就沒有聽聞。』 也像已經出生就不能說沒有出生，沒有出生（直到最後）沒有聽聞就沒有聽聞，也是這樣。 僧亮說：『這是用來說明後面的重複難題。』寶亮說：『已經出生就不能說沒有出生，譬如已經聽聞就不能說沒有聽聞；沒有出生就沒有出生，譬如沒有聽聞就沒有聽聞。已經得到就不能說沒有得到，也是這樣。』 世尊，如果不聽聞，一切眾生（直到最後）即使見到佛性（Buddha-nature），也未能明白瞭解。 道生說：『如果不聽聞又變成聽聞，表面上好像可以得到教義，但聽聞又變成聽聞，那就大錯特錯了。』僧亮說：『這是第二個難題。』僧宗說：『這是最終的難題。不聽聞的道理，如果可以勉強得到，那麼菩提（Bodhi，覺悟）也可以勉強得到了。』仍然是領會佛陀的意圖。如果也可以勉強得到，那麼十住菩薩（Ten-dwelling Bodhisattvas）見到佛性還未明白瞭解，為什麼不勉強使之明白瞭解呢？寶亮說：『借用菩提來做最終的決定。如果菩提不可以勉強得到，那麼不聽聞的道理，怎麼可以勉強聽聞呢？』 世尊，如果不聽聞卻聽聞，如來（Tathagata，佛陀）往昔（直到最後）在阿含經（Agama Sutra）中又說沒有老師。 僧亮說：『這是第三個難題。』寶亮說：『如果不聽聞的法，一定要能夠聽聞，那麼佛陀應該有老師。如果說沒有老師，又怎麼能說聽聞了沒有聽聞過的法呢？』 如果不聽聞就沒有聽聞，如來得以成就（直到最後）不聽聞這部經也應該能夠見到。 道生說：『不聽聞的道理，最終不能聽聞，那也是大錯特錯了。』僧亮說：『這是第四個難題。』僧宗說：『反過來領會佛陀的意圖。如果說改變為不聽聞，這種不聽聞能夠成佛，那就更加荒謬了。』寶亮說：『如果真的』
【English Translation】 English version: He said: 'This is the second difficulty.' What is meant by 'already past' cannot be heard. For example, if someone who has departed arrives, they cannot be said to be departing; if they are still departing, they cannot be said to have arrived. Dao Sheng commented: 'This uses the previous example to combine the difficulties.' Seng Liang said: 'This is to illustrate the principle that existence and non-existence are each fixed.' Bao Liang said: 'Arriving means not departing, like hearing means not not hearing the Dharma. Not arriving is like not hearing means not hearing.' It is also like having been born means not not being born, not being born (until the end) not hearing means not hearing, it is also like this. Seng Liang said: 'This is to illustrate the subsequent repeated difficulties.' Bao Liang said: 'Having been born means not not being born, like hearing means not not hearing. Not being born means not being born, like not hearing means not hearing. Having obtained means not not obtaining, it is also like this.' World Honored One, if there is no hearing, all sentient beings (until the end) even if they see the Buddha-nature, they have not yet clearly understood. Dao Sheng said: 'If not hearing becomes hearing, on the surface it seems like the teachings can be obtained, but hearing becoming hearing again is a great mistake.' Seng Liang said: 'This is the second difficulty.' Seng Zong said: 'This is the ultimate difficulty. If the principle of not hearing can be forcibly obtained, then Bodhi (Enlightenment) can also be forcibly obtained.' It is still understanding the Buddha's intention. If it can also be forcibly obtained, then why don't the Ten-dwelling Bodhisattvas, who have seen the Buddha-nature but have not clearly understood, forcibly make it clear? Bao Liang said: 'Borrow Bodhi to make the final decision. If Bodhi cannot be forcibly obtained, then how can the principle of not hearing be forcibly heard?' World Honored One, if not hearing becomes hearing, the Tathagata (Buddha) in the past (until the end) also said in the Agama Sutra that there is no teacher. Seng Liang said: 'This is the third difficulty.' Bao Liang said: 'If the Dharma of not hearing must be able to be heard, then the Buddha should have a teacher. If it is said that there is no teacher, then how can it be said that one has heard what has not been heard?' If not hearing means not hearing, the Tathagata can achieve (until the end) not hearing this sutra should also be able to see. Dao Sheng said: 'The principle of not hearing, ultimately not being able to be heard, that is also a great mistake.' Seng Liang said: 'This is the fourth difficulty.' Seng Zong said: 'Reversely understanding the Buddha's intention. If it is said to change to not hearing, this not hearing being able to become a Buddha is even more absurd.' Bao Liang said: 'If truly'
自然得道不聞不聞者。眾生亦應爾。不假聞此不聞。
世尊凡是色者或可見(至)云何而言可得見聞。
案。道生曰。更單難前聞義也。僧亮曰。第五難也。僧宗曰。第五第六難。大意相似而第五難小賒。第六難轉切也。今此中猶許現在有聞也。寶亮曰。上四難一向反理。此下兩難。傍助佛解。明萬法無定。佛正承此而答也。難意謂。可見之法。猶有見不見。況涅槃非色非聲。云何可得而聞耶。
世尊過去已滅則不可聞(至)大涅槃經聞所不聞。
案。僧亮曰。第六難也。寶亮曰。亦如第五難意無異。若萬法有一定性。則無三世。以無定故。經三世耳。而已過之。聲不可聞者。未至亦不聞。現在即生即滅。又不可聞。故論云。諸法取取塵無處。以況涅槃也。
爾時世尊贊光明遍照(至)如十住菩薩之所知見。
案。道生曰。善其難也。僧亮曰。難其解空也。常與無常。皆從緣有已。而常法從緣。見無常法。從緣生也。緣則是空。空則無見無聞也。唯十地所知耳。寶亮曰。印可其後二難。謂萬法無性。如幻如炎等也。
時大眾中忽然之頃(至)譬如比丘入師子王定。
案。僧亮曰。非青見青等。皆表諸法無定也。所以兩佛相證者。明法相不異。諸佛道同。法從緣見見
【現代漢語翻譯】 現代漢語譯本 自然而然得道的人，是不執著于聽聞的。眾生也應該這樣，不依賴於聽聞或不聽聞。
世尊：凡是色法（rupa，物質現象），或者可見的（乃至），怎麼能說可以被聽聞呢？
案：道生說，這是更進一步地針對前面的『聽聞』之義進行詰難。僧亮說，這是第五個詰難。僧宗說，這是第五和第六個詰難，大意相似，但第五個詰難稍微寬泛，第六個詰難更加緊迫。現在這裡仍然允許現在有聽聞。寶亮說，前面的四個詰難完全是反駁道理，這下面的兩個詰難，從側面幫助佛陀解釋，闡明萬法沒有固定不變的性質，佛陀正是以此來回答。詰難的意思是，可見之法，尚且有見與不見，何況涅槃（nirvana，寂滅）既非色法也非聲塵，怎麼能夠被聽聞呢？
世尊：過去已經滅去的（聲音）就不可聽聞（乃至），《大涅槃經》講的是聽聞所未聽聞的。
案：僧亮說，這是第六個詰難。寶亮說，也和第五個詰難的意思沒有不同。如果萬法有固定不變的自性，那麼就沒有三世（過去、現在、未來）。因為沒有固定不變的自性，所以才經歷三世。已經過去的，聲音不可聽聞；尚未到來的，也聽不到；現在（的聲音）即生即滅，又不可聽聞。所以《論》中說，諸法取取塵無處，以此來比況涅槃。
這時，世尊讚歎光明遍照（乃至），如同十住菩薩（ దశభూమిక，Daśabhūmika，處於菩薩十地果位的菩薩）所知所見。
案：道生說，這是讚歎這種詰難。僧亮說，這是詰難對空的理解。常與無常，都是從因緣而有，而常法從因緣，見無常法從因緣生。因緣就是空，空就沒有見沒有聞。只有十地菩薩才能知曉。 寶亮說，這是印可後面的兩個詰難，說萬法沒有自性，如幻如焰等等。
當時，大眾中忽然之間（乃至），譬如比丘進入師子王定（Simhanada Samadhi，獅子吼定）。
案：僧亮說，非青見青等等，都是表明諸法沒有固定不變的性質。之所以兩佛互相印證，是說明法相沒有差異，諸佛的道相同，法從因緣而見。
【English Translation】 English version Those who attain enlightenment naturally do not cling to hearing. Sentient beings should also be like this, not relying on hearing or not hearing.
World Honored One: All phenomena that are 'rupa' (form, material phenomena), or visible (and so on), how can it be said that they can be heard?
Commentary: Daosheng said, this is a further challenge to the meaning of 'hearing' mentioned earlier. Sengliang said, this is the fifth challenge. Sengzong said, this is the fifth and sixth challenges, the general meaning is similar, but the fifth challenge is slightly broader, and the sixth challenge is more pressing. Here, it is still allowed that there is hearing in the present. Baoliang said, the previous four challenges completely refuted the principle, and the following two challenges indirectly help the Buddha explain, clarifying that all dharmas do not have a fixed nature, and the Buddha answers based on this. The meaning of the challenge is that even visible dharmas have seeing and not seeing, let alone Nirvana (extinction) which is neither 'rupa' nor sound, how can it be heard?
World Honored One: The (sound) that has already perished in the past cannot be heard (and so on), the 'Mahaparinirvana Sutra' speaks of hearing what has not been heard.
Commentary: Sengliang said, this is the sixth challenge. Baoliang said, it is no different from the meaning of the fifth challenge. If all dharmas have a fixed self-nature, then there would be no three times (past, present, future). Because there is no fixed self-nature, it experiences the three times. The sound that has passed cannot be heard; what has not yet arrived cannot be heard either; the present (sound) arises and ceases immediately, and cannot be heard either. Therefore, the 'Treatise' says, 'All dharmas take and take dust nowhere,' using this to compare Nirvana.
At this time, the World Honored One praised the light that illuminates everywhere (and so on), like the knowledge and vision of the Ten-Dwelling Bodhisattvas (Daśabhūmika, Bodhisattvas in the Ten Bhumi stage).
Commentary: Daosheng said, this is praising this kind of challenge. Sengliang said, this is challenging the understanding of emptiness. Permanence and impermanence both arise from conditions, and permanence sees impermanence arising from conditions. Conditions are emptiness, and emptiness has no seeing and no hearing. Only the Ten-Dwelling Bodhisattvas can know this. Baoliang said, this is approving the latter two challenges, saying that all dharmas have no self-nature, like illusions and flames, and so on.
At that time, in the assembly, suddenly (and so on), like a Bhiksu entering the Lion's Roar Samadhi (Simhanada Samadhi).
Commentary: Sengliang said, 'Not seeing blue as blue,' and so on, all indicate that dharmas do not have a fixed nature. The reason why the two Buddhas confirm each other is to explain that the characteristics of dharmas are not different, the paths of the Buddhas are the same, and dharmas are seen from conditions.
則常也。十號不異。法輪亦同也。從緣所生。無常國土。凈穢不同。眾生善惡亦異耳。
爾時文殊師利菩薩白佛言(至)爾時如來默然不說。
案。僧亮曰。光以證佛所說。所以不得答也。寶亮曰。時眾之疑未去。佛不答也。眾生執心既重。若直以理答。不必為彼心用。所以寄事以感其情也。
迦葉菩薩復問文殊師利(至)雖相咨問然無答者。
案。僧亮曰。文殊應答而不答者。未聞命故也。
爾時世尊問文殊師利(至)阿耨多羅三藐三菩提燈。
案。僧亮曰。彼滿月佛。現此光也。從因而現。因即慧也。無因緣者。常法不從生因生故也。亦有因緣者。從了因見也。
佛言文殊師利汝今莫入(至)應以世諦而解脫之。
案。僧亮曰。謂深說為第一義。淺說為世諦也。寶亮曰。命使為說光所由來處也。
文殊師利言世尊於此東方(至)多有眾鳥游集其上。
案。僧亮曰。示從緣生法是無常也。
復有無量虎狼師子(至)心常憐愍一切眾生。
案。僧亮曰。說眾生凈心者。即示凈土因也。
其佛號曰滿月光明(至)菩薩摩訶薩所問等無有異。
案。僧亮曰。從緣法常故一也。十號既同。法不異也。
彼滿月光明佛即告琉璃
【現代漢語翻譯】 現代漢語譯本： 則是常理。十種稱號（如來十號）沒有不同。佛法（法輪）也相同。一切事物都是由因緣而生，所以國土是無常的。清凈和污穢不同，眾生的善與惡也不同罷了。 當時，文殊師利菩薩對佛說（至）當時如來沉默不語。 按僧亮的說法：光明是爲了證明佛所說的話，所以佛沒有回答。寶亮說：當時大眾的疑惑還沒有消除，所以佛沒有回答。眾生的執著心很重，如果直接用道理回答，不一定能被他們接受，所以用事蹟來感化他們的情感。 迦葉菩薩又問文殊師利（至）雖然互相詢問，卻沒有回答的人。 按僧亮的說法：文殊師利應該回答卻沒有回答，是因為沒有得到佛的指示。 當時世尊問文殊師利（至）無上正等正覺之燈（阿耨多羅三藐三菩提燈）。 按僧亮的說法：那位滿月佛，顯現了這種光明。從因緣而顯現，因就是智慧。沒有因緣的情況，是因為常法不是從生因產生的。也有因緣的情況，是從了因見到的。 佛說：文殊師利，你現在不要深入（至）應該用世俗諦來解脫他們。 按僧亮的說法：深刻的說法是第一義諦，淺顯的說法是世俗諦。寶亮說：命令文殊師利去說光明所由來的地方。 文殊師利說：世尊，在這東方（至）有很多鳥聚集在上面。 按僧亮的說法：顯示從因緣而生的法是無常的。 又有無量虎狼獅子（至）心中常常憐憫一切眾生。 按僧亮的說法：說眾生清凈的心，就是顯示凈土的因。 那位佛名叫滿月光明（至）菩薩摩訶薩所問的問題等等沒有不同。 按僧亮的說法：從因緣而生的法是常理，所以是一樣的。十種稱號既然相同，佛法也就沒有不同。 那位滿月光明佛就告訴琉璃
【English Translation】 English version: This is the constant principle. The ten titles (Tathagata's ten epithets) are not different. The Dharma wheel (法輪) is also the same. All things arise from conditions, therefore the land is impermanent. Purity and impurity are different, and the good and evil of sentient beings are also different. At that time, Manjushri Bodhisattva said to the Buddha (to) At that time, the Tathagata remained silent. According to Sengliang: The light is to prove what the Buddha said, so the Buddha did not answer. Baoliang said: At that time, the doubts of the masses had not been dispelled, so the Buddha did not answer. The clinging minds of sentient beings are very heavy, and if they are answered directly with reason, they may not be accepted by them, so events are used to influence their emotions. Kasyapa Bodhisattva asked Manjushri again (to) Although they asked each other, there was no one to answer. According to Sengliang: Manjushri should have answered but did not, because he had not received the Buddha's instructions. At that time, the World Honored One asked Manjushri (to) the lamp of Anuttara Samyak Sambodhi (阿耨多羅三藐三菩提燈). According to Sengliang: That Full Moon Buddha (滿月佛) manifested this light. It manifests from conditions, and the cause is wisdom. The situation without conditions is because the constant Dharma does not arise from the cause of birth. There are also situations with conditions, which are seen from the enabling cause. The Buddha said: Manjushri, do not delve deeply now (to) You should liberate them with conventional truth. According to Sengliang: Profound teachings are the ultimate truth, and shallow teachings are conventional truth. Baoliang said: He ordered Manjushri to speak of the origin of the light. Manjushri said: World Honored One, in this east (to) many birds gather on it. According to Sengliang: It shows that the Dharma arising from conditions is impermanent. There are also countless tigers, wolves, and lions (to) always have compassion for all sentient beings in their hearts. According to Sengliang: Saying that sentient beings have pure minds is showing the cause of the pure land. That Buddha is named Full Moon Light (滿月光明) (to) There is no difference in the questions asked by the Bodhisattva Mahasattvas. According to Sengliang: The Dharma arising from conditions is constant, so it is the same. Since the ten titles are the same, the Dharma is also not different. That Full Moon Light Buddha then told Luli
光(至)是名因緣亦非因緣。
案。僧亮曰。具說因緣。即說世諦有來去也。
大般涅槃經集解卷第四十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十六
琉璃光與佛論生不生義 辨四相常無常義 出往生不動國義 辯涅槃本有舉闇中井及七寶等譬 顯五種因義謂生因和合因住因增長因遠因辨六度有得名波羅蜜有不得義
德王品之第二
爾時琉璃光菩薩(至)脩敬已畢卻坐一面。
案。僧亮曰。前說此土穢惡者。蓋戒行人之常辭。
爾時世尊問彼菩薩善男子汝為至來為不至來。
案。僧亮曰。上說彼土清凈眾。欣其來致問。以遣著也。僧宗曰。不異凈名昔與文殊。因去來以辨無常也。寶亮曰。假名道中。有彼此去來也。
琉璃光菩薩言世尊(至)若是無常亦無有來。
案。僧亮曰。諸法生滅。不相知也。至則此生。不至則彼滅。生滅理隔。並無來也。寶亮曰。假名相續道中有來有至。實法則無。
若人見有眾生性者(至)常樂我凈則無去來。
案。僧亮曰。已說諸法。無去無來。今明見去來者。是顛倒也。寶亮曰。寄斥此中時眾勿取相憍慢。見有去來。而聽法也。
世尊且置
【現代漢語翻譯】 現代漢語譯本： 光（指琉璃光菩薩）的到來，從名相上說是因緣和合，但從實性上說並非因緣和合。 註釋：僧亮說，如果詳細解釋因緣，那就是從世俗諦的角度來說有來有去。
《大般涅槃經集解》卷第四十五 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十六
琉璃光（Ruli Guang）與佛（Buddha）討論生與不生的意義，辨析四相（生、住、異、滅）的常與無常的意義，闡述往生不動國（不動佛的凈土）的意義，辨析涅槃（Nirvana）本有的道理，舉出暗井和七寶等譬喻，闡明五種因（生因、和合因、住因、增長因、遠因）的意義，辨析六度（佈施、持戒、忍辱、精進、禪定、智慧）中有的可以稱為波羅蜜（Paramita），有的不能稱為波羅蜜的意義。
德王品之第二
這時，琉璃光菩薩（Ruli Guang Bodhisattva）脩敬完畢后，退坐在一旁。
註釋：僧亮說，之前說此土（娑婆世界）污穢惡濁，是修行戒律的人常用的謙辭。
這時，世尊（Lord Buddha）問那位菩薩（Bodhisattva）說：『善男子，你是爲了到來而到來，還是爲了不到來而到來？』
註釋：僧亮說，上面說彼土（凈土）清凈，大眾歡喜他的到來，所以這樣問，是爲了遣除執著。僧宗說，這和維摩詰（Vimalakirti）過去與文殊（Manjusri）辯論一樣，通過去來來辨析無常。寶亮說，在假名道中，有彼此的去來。
琉璃光菩薩（Ruli Guang Bodhisattva）說：『世尊，如果諸法是無常的，那麼也就沒有到來。』
註釋：僧亮說，諸法生滅，互不相知。到來就是此生，不到來就是彼滅。生滅的道理是隔絕的，所以並沒有到來。寶亮說，在假名相續的道中，有來有去，但在實法則中，則沒有。
如果有人認為眾生（sentient beings）的自性是存在的，那麼常、樂、我、凈（永恒、喜樂、真我、清凈）也就沒有去來。
註釋：僧亮說，前面已經說了諸法沒有去來，現在說明認為有去來，是顛倒的。寶亮說，這是告誡此地的聽眾不要以有去來之相而驕慢，而要認真聽法。
世尊，暫且放下。
【English Translation】 English version: The arrival of Guang (referring to Ruli Guang Bodhisattva) is, nominally, due to causes and conditions, but in reality, it is not due to causes and conditions. Annotation: Sengliang said, 'To explain causes and conditions in detail is to speak of coming and going from the perspective of worldly truth.'
The Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 45 Taishō Tripiṭaka, Volume 37, No. 1763, The Collected Commentaries on the Mahāparinirvāṇa Sūtra
The Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 46
Ruli Guang (Ruli Guang) discusses the meaning of birth and non-birth with the Buddha (Buddha), distinguishes the meaning of permanence and impermanence of the four characteristics (birth, abiding, change, and extinction), explains the meaning of rebirth in the Immovable Land (the pure land of the Immovable Buddha), distinguishes the principle of the inherent nature of Nirvana (Nirvana), cites metaphors such as a dark well and the seven treasures, clarifies the meaning of the five causes (cause of birth, cause of combination, cause of abiding, cause of growth, and distant cause), and distinguishes that some of the six perfections (generosity, morality, patience, diligence, concentration, and wisdom) can be called Paramita (Paramita), while others cannot.
Chapter Two on King of Virtue
At that time, Ruli Guang Bodhisattva (Ruli Guang Bodhisattva), having completed his respectful salutations, retreated and sat to one side.
Annotation: Sengliang said, 'The previous statement that this land (the Saha world) is filthy and evil is a common humble expression used by those who practice precepts.'
At that time, the Lord Buddha (Lord Buddha) asked that Bodhisattva (Bodhisattva), 'Good man, did you come for the sake of coming, or did you come for the sake of not coming?'
Annotation: Sengliang said, 'The above statement that the other land (pure land) is pure, and the assembly rejoices in his arrival, is asked in this way to dispel attachment.' Sengzong said, 'This is like Vimalakirti (Vimalakirti) in the past debating with Manjusri (Manjusri), using coming and going to distinguish impermanence.' Baoliang said, 'In the path of provisional names, there is coming and going between each other, but in the actual Dharma, there is not.'
Ruli Guang Bodhisattva (Ruli Guang Bodhisattva) said, 'Lord Buddha, if all dharmas are impermanent, then there is no coming.'
Annotation: Sengliang said, 'The arising and ceasing of all dharmas do not know each other. Coming is this arising, not coming is that ceasing. The principles of arising and ceasing are separate, so there is no coming.' Baoliang said, 'In the path of provisional name continuity, there is coming and going, but in the actual Dharma, there is not.'
If someone sees that the nature of sentient beings (sentient beings) exists, then permanence, bliss, self, and purity (eternal, joy, true self, purity) have no coming and going.
Annotation: Sengliang said, 'The previous statement has already said that all dharmas have no coming and going, and now it is explained that thinking there is coming and going is inverted.' Baoliang said, 'This is to warn the audience here not to be arrogant with the appearance of coming and going, but to listen to the Dharma attentively.'
Lord Buddha, let it be for now.
斯事欲有所問唯垂哀愍少見聽許。
案。僧亮曰。自彼之此。正欲問所不知。非欲陳已所知略酬既竟。故云且置也。
佛言善男子隨意所問(至)是故應當專心聽受。
案。僧亮曰。有三意。一往許問。第二嘆法難值。第三誡其聽法之難也。
時琉璃光菩薩摩訶薩(至)大涅槃經聞所不聞。
案。道生曰。雖復無據會亦同涂。是以遠來致斯請也。僧亮曰。既蒙許旨。即咨所問也。僧宗曰。問與德王同也。但舉其初問。余后不復列也。
爾時如來贊言善哉善哉(至)是則名為聞所不聞。
案。僧亮曰。彼來諸人。或有不及。是以致誡也。恐時來會者。生高下之心。是以寄言大士。乃密誡餘人也。寶亮曰。能如是解。亦即是聞不聞也。
善男子有不聞聞有不聞不聞有聞不聞有聞聞。
案。道生曰。佛說而彼聽。即顯聞矣。更與四句。以盡其美也。僧亮曰。答前有應定有之難也。謂有為之法。雖有而修道。則無不修。則有何得難言有必定有也。答初難已。五難自釋也。僧宗曰。此四句。二句渾法。二句定理。有渾有定。豈可一句執定耶。有不聞聞者。若聲未生之時。為不聞。眾緣會在於現。是則名為向不聞法今得聞也。理亦如是。雖不可聞。非不假詮以入理。豈可
【現代漢語翻譯】 現代漢語譯本： 我對此事有些疑問，希望您能慈悲允許我提問。
註釋：僧亮說，『從他們那裡來到這裡，正是想問不瞭解的事情，而不是想陳述已經瞭解的事情。簡單地回答之後，所以說「暫且放下」。』
佛說：『善男子，隨意提問吧，因此應當專心聽受。』
註釋：僧亮說，『有三重含義。一是答應提問，二是讚歎佛法難得，三是告誡聽法之難。』
當時，琉璃光菩薩摩訶薩（琉璃光菩薩：菩薩名）聽聞了大涅槃經（大涅槃經：佛教經典名），聽到了以前從未聽過的道理。
註釋：道生說，『即使沒有依據，也會殊途同歸。因此遠道而來提出這樣的請求。』僧亮說，『既然蒙允許，就諮詢所問。』僧宗說，『所問與德王（德王：人名，此處指提問者）相同。只列出最初的問題，之後的問題不再重複列出。』
這時，如來讚歎說：『好啊，好啊，這就叫做聽聞了以前從未聽聞的道理。』
註釋：僧亮說，『他們來的人，或許有些跟不上，因此加以告誡。恐怕當時來參加法會的人，產生高下之心，因此寄語大士（大士：對菩薩的尊稱），實際上是暗中告誡其他人。』寶亮說，『能夠這樣理解，也就是聽聞了不聞之法。』
善男子，有不聞而聞，有不聞而不聞，有聞而不聞，有聞而聞。
註釋：道生說，『佛說而他們聽，就顯現了聽聞。再用四句，來窮盡它的美好。』僧亮說，『回答前面關於「有必定有」的疑問。』意思是說，有為之法（有為之法：指因緣和合而生的事物），雖然存在，但如果修道，就沒有不修的。那麼，怎麼能說「有必定有」呢？回答了最初的疑問，後面的五個疑問自然就解釋了。僧宗說，『這四句話，兩句是混同說法，兩句是確定道理。有混同有確定，怎麼能只執著於一句呢？』『有不聞而聞』，如果聲音還沒有產生的時候，是不聞。各種因緣聚合而顯現，這就叫做向來沒有聽聞的法現在聽聞了。道理也是這樣，雖然不可聞，但不能不借助言語來進入真理，怎麼可以呢？
【English Translation】 English version: I have some questions about this matter and hope you will be merciful and allow me to ask.
Annotation: Monk Liang said, 'Coming from there to here is precisely to ask about what is not understood, not to state what is already known. After briefly answering, therefore it is said, "Let it be set aside for now."'
The Buddha said, 'Good man, ask whatever you wish, therefore you should listen attentively.'
Annotation: Monk Liang said, 'There are three meanings. First, agreeing to the question; second, praising the rarity of the Dharma; third, warning about the difficulty of listening to the Dharma.'
At that time, Bodhisattva Mahasattva Lapis Lazuli Light (Lapis Lazuli Light Bodhisattva: name of a Bodhisattva) heard the Great Nirvana Sutra (Great Nirvana Sutra: name of a Buddhist scripture), hearing principles never heard before.
Annotation: Dao Sheng said, 'Even without a basis, the paths will converge. Therefore, they have come from afar to make this request.' Monk Liang said, 'Since permission has been granted, they inquire about what they want to ask.' Monk Zong said, 'The question is the same as that of King Virtue (King Virtue: a person's name, referring to the questioner here). Only the initial question is listed, and the subsequent questions are not repeated.'
At this time, the Tathagata praised, 'Excellent, excellent, this is called hearing what has never been heard before.'
Annotation: Monk Liang said, 'Some of those who came may not be able to keep up, therefore a warning is given. Fearing that those attending the Dharma assembly at that time would develop a sense of superiority or inferiority, therefore the words are addressed to the Great Being (Great Being: a respectful term for Bodhisattvas), but in reality, it is a secret warning to others.' Bao Liang said, 'Being able to understand in this way is also hearing the unheard Dharma.'
Good man, there is hearing the unheard, there is not hearing the unheard, there is hearing the not heard, there is hearing the heard.
Annotation: Dao Sheng said, 'The Buddha speaks and they listen, thus revealing hearing. Four more sentences are added to exhaust its beauty.' Monk Liang said, 'Answering the previous question about "there must be existence".' It means that conditioned dharmas (conditioned dharmas: things that arise from causes and conditions), although they exist, if one cultivates the path, there is nothing that is not cultivated. Then, how can one say "there must be existence"? Having answered the initial question, the following five questions are naturally explained. Monk Zong said, 'These four sentences, two sentences are mixed statements, and two sentences are definite principles. There is mixing and there is certainty, how can one cling to only one sentence?' 'Hearing the unheard', if the sound has not yet arisen, it is unheard. When various conditions come together and manifest, this is called hearing the Dharma that has never been heard before. The principle is also like this, although it cannot be heard, one cannot but rely on language to enter the truth, how can one?
定說耶。有不聞不聞者。此一句還定理也。有聞不聞者。復是渾句也。前難意欲使定是聞者。不可為不聞故。此云聞不聞也。謂已聞之聲。謝在過去者。不可重聞矣。有聞聞者。還定聲教是可聞也。謂前聲亦生耳識。后聲亦生耳聞也。寶亮曰。正答問也。此四句並置涅槃之上。初不聞聞者。不聞謂涅槃也。未有機感。所以名為不聞。今日緣發則聞。故云本所不聞今得聞也。有不聞不聞者。此不聞與前不聞。言同而旨異。前舉涅槃體不可聞。此舉眾生無感機故。不聞斯理也。又一解。前不聞法身滅。聞與不聞但聞。眾生惑故見耳。是則雖聞即不聞也。有聞不聞者。眾生有緣惑故一往得聞。若更不進德。后不復重聞。故言聞不聞也。有聞聞者。初有惑故得聞。后更進德。則有重聞之義也。智秀曰。此通遣諸難也。體絕名相。非是可聞之法。藉緣具故。得聞其名。謂不聞者聞也。不聞者。涅槃之理。于無德者。無能聞之緣也。聞不聞者。聲是聞法。一謝之後。不可重聞也。聞聞者。可聞之法從緣。而前念后念皆可聞。
善男子如不生生(至)不至不至至不至至至。
案。僧亮曰。生義易了。故舉以譬聞也。至不至亦如是也。
世尊云何不生生善男子(至)初出胎時是名不生生。
案。僧亮曰。有為
【現代漢語翻譯】 現代漢語譯本 定說嗎？有『不聞不聞』者，此一句還可算定理。有『聞不聞』者，這又是渾句了。前面的詰難意在使（涅槃）定是可聞的，因為不可說成不聞。這裡說『聞不聞』，是指已經聽過的聲音，消逝在過去，不可能再次聽到了。有『聞聞』者，還是確定聲教是可以聽聞的，是指前面的聲音產生耳識，後面的聲音也產生耳識。寶亮說，這是正面回答提問。這四句都放在涅槃之上來解釋。最初的『不聞聞』，『不聞』指的是涅槃，因為沒有機緣感應，所以稱為不聞。今天因緣發動就能聽聞，所以說本來不聞現在得聞。有『不聞不聞』者，這個『不聞』與前面的『不聞』，言辭相同而旨意不同。前面是說涅槃的本體不可聞，這裡是說眾生沒有感應的機緣，所以不能聽聞這個道理。又有一種解釋，前面說不聞法身滅，聞與不聞只是聽聞，眾生因為迷惑所以看見（聽見）了，這樣即使聽見了也等於沒聽見。有『聞不聞』者，眾生有緣，因為迷惑所以一時能夠聽聞，如果不再增進德行，以後就不會再次聽聞，所以說『聞不聞』。有『聞聞』者，最初因為有迷惑所以能夠聽聞，後來更加增進德行，就有再次聽聞的意義。智秀說，這可以用來普遍消除各種詰難。本體超越名相，不是可以聽聞的法，憑藉因緣具足，才能聽聞它的名稱，這就是『不聞』者『聞』了。『不聞』，指的是涅槃的道理，對於沒有德行的人，沒有能夠聽聞的因緣。『聞不聞』，聲音是可聽聞的法，一旦消逝之後，不可能再次聽聞。『聞聞』，可聽聞的法從因緣而生，前念后念都可以聽聞。
善男子，如『不生生』（到）『不至不至至不至至至』。
僧亮說，生的意義容易理解，所以用它來比喻聽聞。『至不至』也是這樣。
世尊，什麼叫做『不生生』？善男子（到）最初出胎的時候，就叫做『不生生』。
僧亮說，有為法（的生）
【English Translation】 English version Is it a definitive statement? There are those who 'do not hear the unhearable (bu wen bu wen)' (referring to Nirvana's unmanifested state), this sentence can still be considered a definitive principle. There are those who 'hear the unhearable (wen bu wen)' (referring to hearing something but not understanding its deeper meaning), this is a mixed statement. The previous challenge intended to make (Nirvana) definitively hearable, because it cannot be said to be unhearable. Here, 'hear the unhearable' refers to sounds that have already been heard, vanished into the past, and cannot be heard again. There are those who 'hear the hearable (wen wen)' (referring to continuously hearing and understanding the Dharma), this still confirms that the teachings are hearable, meaning that the previous sound produces ear-consciousness, and the subsequent sound also produces ear-consciousness. Bao Liang said that this is a direct answer to the question. These four sentences are all explained in relation to Nirvana. The initial 'do not hear the hearable', 'do not hear' refers to Nirvana, because there is no karmic resonance, so it is called unhearable. Today, when conditions arise, one can hear, so it is said that what was originally unhearable is now heard. There are those who 'do not hear the unhearable', this 'do not hear' and the previous 'do not hear' have the same words but different meanings. The former refers to the essence of Nirvana being unhearable, while the latter refers to sentient beings not having the karmic resonance, so they cannot hear this principle. Another explanation is that the former refers to not hearing the Dharma body's extinction, hearing and not hearing are just hearing, sentient beings are deluded so they see (hear), so even if they hear, it is as if they have not heard. There are those who 'hear the unhearable', sentient beings have affinity, because of delusion they can hear temporarily, but if they do not further cultivate virtue, they will not hear again in the future, so it is said 'hear the unhearable'. There are those who 'hear the hearable', initially because of delusion they can hear, later they further cultivate virtue, so there is the meaning of hearing again. Zhi Xiu said that this can be used to universally eliminate various challenges. The essence transcends names and forms, it is not a Dharma that can be heard, relying on the completeness of conditions, one can hear its name, this is the 'unhearable' hearing. 'Unhearable' refers to the principle of Nirvana, for those without virtue, there is no condition to be able to hear. 'Hear the unhearable', sound is a hearable Dharma, once it vanishes, it cannot be heard again. 'Hear the hearable', the hearable Dharma arises from conditions, the previous thought and the subsequent thought can both be heard.
Good man, like 'not born of the born (bu sheng sheng)' (up to) 'not arrived at the not arrived at, arrived at the not arrived at, arrived at the arrived at (bu zhi bu zhi zhi bu zhi zhi zhi)'.
Seng Liang said that the meaning of birth is easy to understand, so it is used to illustrate hearing. 'Arrived at the not arrived at' is also like this.
World Honored One, what is meant by 'not born of the born'? Good man (up to) the initial time of emerging from the womb is called 'not born of the born'.
Seng Liang said, conditioned (birth)
是世諦也僧宗曰。五陰為因。行人為果。因果相成。為安住也。寶亮曰。未出胎為不生。出胎為生故言不生者生。
云何不生不生善男子(至)是名不生不生。
案。僧亮曰。內法有為中。無不生者。言涅槃也。僧宗曰。始終求其生相。永不可得。
云何生不生善男子世諦死時是名生不生。
案。僧亮曰。死時者最後念也。后念是生。生是生過。是則非生也。寶亮曰。本有今無。故言生者不生也。
云何生生善男子(至)唸唸生故是名生生。
案。僧亮曰。前念后念。相續不斷也。寶亮曰生生不斷凡夫相也。
四住菩薩名生不生何以故生自在故是名內法。
案。僧亮曰。三住見諦結盡。四住欲界思惟結盡。于欲界生。雖生不生。以生自在故也。僧宗曰。願力故生。非向生生者。寶亮曰。四住斷見諦煩惱盡。故生是現生。非實業生也。
云何外法未生生未生未生生未生生生。
案。僧亮曰。所以前言不。而此言未者。以內有涅槃可得言不。外無涅槃。故云未也。寶亮曰。義類前也。唯未生未生。應云不生生生為便也。
善男子譬如種子未生芽時(至)是名外法生生。
案。僧亮曰。已增長最後身。是名牙生過是則非也牙是未生。如牙增長者
【現代漢語翻譯】 現代漢語譯本：是世俗諦，也。僧宗（Sengzong）說：『五陰（Wuyin，五種構成個體存在的要素，即色、受、想、行、識）為因，修行人為果。因果相輔相成，是為安住。』寶亮（Baoliang）說：『未出胎為不生，出胎為生，故說不生者生。』
『什麼是不生不生？』善男子，（至）『是名不生不生。』
案：僧亮（Sengliang）說：『內法有為中，無不生者，言涅槃（Nirvana）也。』僧宗（Sengzong）說：『始終求其生相，永不可得。』
『什麼是生不生？』善男子，世俗諦死時，是名生不生。
案：僧亮（Sengliang）說：『死時者，最後念也。后念是生，生是生過，是則非生也。』寶亮（Baoliang）說：『本有今無，故言生者不生也。』
『什麼是生生？』善男子，（至）『唸唸生故，是名生生。』
案：僧亮（Sengliang）說：『前念后念，相續不斷也。』寶亮（Baoliang）說：『生生不斷，凡夫相也。』
四住菩薩名生不生，何以故？生自在故，是名內法。
案：僧亮（Sengliang）說：『三住見諦結盡，四住欲界思惟結盡。于欲界生，雖生不生，以生自在故也。』僧宗（Sengzong）說：『願力故生，非向生生者。』寶亮（Baoliang）說：『四住斷見諦煩惱盡，故生是現生，非實業生也。』
『什麼是外法未生生、未生未生、生未生、生生？』
案：僧亮（Sengliang）說：『所以前言不，而此言未者，以內有涅槃（Nirvana）可得言不，外無涅槃（Nirvana），故云未也。』寶亮（Baoliang）說：『義類前也。唯未生未生，應云不生生生為便也。』
善男子，譬如種子未生芽時，（至）是名外法生生。
案：僧亮（Sengliang）說：『已增長最後身，是名牙生過，是則非也。牙是未生，如牙增長者』
【English Translation】 English version: 'It is conventional truth.' Sengzong (Sengzong) said: 'The five skandhas (Wuyin, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are the cause, and the practitioner is the effect. Cause and effect complement each other, which is called abiding.' Baoliang (Baoliang) said: 'Not being born from the womb is non-birth, being born from the womb is birth, therefore it is said that what is not born is born.'
'What is non-birth non-birth?' Good man, (to) 'This is called non-birth non-birth.'
Note: Sengliang (Sengliang) said: 'In the inner dharma of conditioned existence, there is no non-birth, referring to Nirvana (Nirvana).' Sengzong (Sengzong) said: 'Seeking the characteristic of birth from beginning to end, it can never be found.'
'What is birth non-birth?' Good man, when the conventional truth dies, it is called birth non-birth.
Note: Sengliang (Sengliang) said: 'The time of death is the last thought. The subsequent thought is birth, birth is the passing of birth, therefore it is non-birth.' Baoliang (Baoliang) said: 'Originally existent but now non-existent, therefore it is said that what is born is not born.'
'What is birth birth?' Good man, (to) 'Because thoughts arise continuously, it is called birth birth.'
Note: Sengliang (Sengliang) said: 'The preceding thought and the subsequent thought continue without interruption.' Baoliang (Baoliang) said: 'Continuous birth birth is the characteristic of ordinary beings.'
The fourth-stage Bodhisattva is called birth non-birth. Why? Because birth is free, this is called inner dharma.
Note: Sengliang (Sengliang) said: 'The third stage exhausts the bonds of seeing the truth, and the fourth stage exhausts the bonds of thinking in the desire realm. Being born in the desire realm, although born, is not born, because birth is free.' Sengzong (Sengzong) said: 'Born because of the power of vows, not towards birth birth.' Baoliang (Baoliang) said: 'The fourth stage cuts off all afflictions of seeing the truth, therefore birth is present birth, not actual karma birth.'
'What is outer dharma unborn birth, unborn unborn, birth unborn, birth birth?'
Note: Sengliang (Sengliang) said: 'The reason why the previous statement said 'not,' but this statement says 'not yet,' is because innerly there is Nirvana (Nirvana) that can be attained, so it says 'not,' but outwardly there is no Nirvana (Nirvana), so it says 'not yet.' Baoliang (Baoliang) said: 'The meaning is similar to the previous one. Only unborn unborn, it should be said non-birth birth birth for convenience.'
Good man, for example, when a seed has not yet sprouted, (to) this is called outer dharma birth birth.
Note: Sengliang (Sengliang) said: 'Already grown to the last body, this is called the passing of sprout birth, therefore it is not. A sprout is unborn, like a sprout growing'
。牙生未增。是名生生者也。
琉璃光菩薩摩訶薩(至)為是常耶是無常乎。
案。僧亮曰。已說世諦。生是假生。但外計四相。謂生是實法。今破其橫計。使假生之義立。是故問也。有六句問也。僧宗曰。更設六難。猶成前六難也。如來向以四句解釋。初句問不聞難。借生以況聞。今移聞難生者。若於生義有滯。則聞義亦壅也。若於生義通釋。則聞旨亦釋。此有三聞相對為六。前難生相。不能生法。既不生法。則法不可生。猶執定成前意也。中二難為自他難也。后二有無難也。尋此難相承躡之。意由佛向解未生法。是無而見在假因緣故生。當知理不聞。假言故聞。琉離光承前言致難。今先難生體也。生若是常者。先張二聞也。言生相若常有漏。不應有生也。何以然耶。生既是常。法體無常。二理天乖。既雲天乖。何體以常乃至無常之法耶。欲使有漏不從相生也。寶亮曰。上來既明生生等四句。于執相者。謂言有漏法外。別有一生相。來生有漏法起故。琉璃光今者作難。今佛會通。若論理而言正是法起時名生法。無時名滅。無別有生相。來生法。其難意既爾。下據事來作三關難。一難開兩關。便成六重。就一關中。先定后結難。定初關。言有漏法若有生者。為是常故。能生是無常。故能生下。即結難言。
【現代漢語翻譯】 現代漢語譯本：牙齒生長但並未增多，這就被稱為『生生』。
琉璃光菩薩摩訶薩（以下省略）問道：『這個「生」是常還是無常呢？』
案：僧亮說，前面已經說了世俗諦，『生』是假立的生，只是外道執著於四相，認為『生』是真實存在的法。現在破除他們這種錯誤的執著，使假立的『生』的意義得以成立。所以才這樣問。這裡有六種問法。
僧宗說，這是設定了六種詰難，仍然是之前的六種詰難。如來之前用四句來解釋，第一句問的是『不聞』的詰難，借用『生』來比喻『聞』。現在把『聞』的詰難轉移到『生』上，如果對於『生』的意義有所滯礙，那麼對於『聞』的意義也會阻塞。如果對於『生』的意義能夠通達解釋，那麼『聞』的旨意也能解釋。這裡有三種『聞』相對，就形成了六種。之前的詰難是『生相』不能生法，既然不能生法，那麼法就不可生，仍然是執著於之前的意思。中間兩種詰難是自他和他的詰難，後面兩種是有和無的詰難。尋繹這些詰難相互承接，意思是由於佛之前解釋了未生法，是無而現在因為虛假的因緣而生。應當知道理不聞，因為虛假的言說所以才聞。琉璃光承接之前的言論而提出詰難，現在先詰難『生』的本體。『生』如果是常，那麼首先張揚兩種『聞』。說『生相』如果是常有漏，就不應該有生。為什麼這樣說呢？『生』既然是常，法的本體是無常，兩種道理天差地別。既然說是天差地別，那麼什麼本體可以用常乃至無常的法呢？想要使有漏不從相生。
寶亮說，上面已經闡明了『生生』等四句，對於執著于相的人來說，認為在有漏法之外，另外有一個『生相』，來生起有漏法。所以琉璃光現在提出詰難，現在佛來會通。如果從理上來說，正是法生起的時候叫做『生法』，沒有的時候叫做『滅』，沒有另外的『生相』來生法。詰難的意思既然是這樣，下面根據事來設定三重詰難。一重詰難打開兩重關卡，就形成了六重。在一重關卡中，先確定后總結詰難。確定第一重關卡，說有漏法如果有生，是因為常的緣故，能夠生；還是因為無常的緣故，能夠生。下面就總結詰難。
【English Translation】 English version: Teeth grow but do not increase; this is called 'birth-birth'.
The Bodhisattva Mahasattva Luminous Light (and so on) asked: 'Is this 'birth' permanent or impermanent?'
Note: The monk Liang said that the mundane truth has already been discussed. 'Birth' is a provisional birth. It is only that externalists are attached to the four characteristics, believing that 'birth' is a real dharma. Now, we are breaking down their erroneous attachment so that the meaning of provisional 'birth' can be established. Therefore, this question is asked. There are six types of questions here.
The monk Zong said that these are six challenges, which are still the previous six challenges. The Tathagata previously used four sentences to explain. The first sentence questions the challenge of 'non-hearing', using 'birth' as a metaphor for 'hearing'. Now, the challenge of 'hearing' is transferred to 'birth'. If there is any hindrance to the meaning of 'birth', then the meaning of 'hearing' will also be blocked. If the meaning of 'birth' can be thoroughly explained, then the meaning of 'hearing' can also be explained. Here, there are three types of 'hearing' in relation, forming six types. The previous challenge was that 'birth-characteristic' cannot generate dharma. Since it cannot generate dharma, then dharma cannot be born, still clinging to the previous meaning. The middle two challenges are the challenges of self and other, and the last two are the challenges of existence and non-existence. Examining these challenges in succession, the meaning is that the Buddha previously explained the unborn dharma, which is non-existent but now arises due to false causes and conditions. It should be known that the principle is not heard, but it is heard because of false speech. Luminous Light continues the previous statement and raises a challenge, now first challenging the substance of 'birth'. If 'birth' is permanent, then first proclaim the two types of 'hearing'. Saying that if 'birth-characteristic' is permanent and defiled, then there should be no birth. Why is this so? Since 'birth' is permanent, the substance of dharma is impermanent, and the two principles are vastly different. Since it is said that they are vastly different, then what substance can use permanent or even impermanent dharma? Wanting to make defilement not arise from characteristics.
Bao Liang said that the above has already clarified the four sentences such as 'birth-birth'. For those who are attached to characteristics, they believe that outside of defiled dharma, there is another 'birth-characteristic' that arises to generate defiled dharma. Therefore, Luminous Light now raises a challenge, and now the Buddha will reconcile. If speaking from the principle, it is precisely when dharma arises that it is called 'birth-dharma', and when it is not, it is called 'cessation'. There is no separate 'birth-characteristic' that arises to generate dharma. Since the meaning of the challenge is like this, below, based on the matter, three challenges are set up. One challenge opens two gates, forming six layers. Within one gate, first determine and then summarize the challenge. Determine the first gate, saying that if defiled dharma has birth, is it because of permanence that it is able to generate, or is it because of impermanence that it is able to generate? Below, summarize the challenge.
生若是常有漏之法。則無有生。若別有一生相。是常而生法者。則所生之法。則無有生。若生若別有一生相。是常而生法者。則所生之法。亦應從生相皆常也。而今現見有漏法。唸唸無常。得如此法。不為無常生相之所生。則有漏之法無生相。是以言有漏之法。則無有生也。智秀曰。初二句作常無常難。欲使常則寂然不動。無功用力故。豈能生法耶。無常則體不自立。力不及。法亦不能生他也。次二句作自生生他難。初明生之為法理不自生也。若生他為生。無漏涅槃。不即是生相。便是于生為他。何故不能生此他耶。而必不能。故知生相生他為生。義則不然。次復二句就本有本無為難。若生已有之法。則不假更生。若生無法使有則應能使虛空成有也。
生若是常有漏之法則無有生。
案。道生曰。橫起故有生。生若常者。則不得生於有漏。有漏無生。何由起耶。僧亮曰。第一句以本無今有為生也。若有漏無生。則非有漏。有漏橫起是名為生。無漏不橫。故非生也。無常之性。生時即滅即滅之生。不能生物。則有漏無生。無生即常。亦非有漏也。寶亮曰。若法不為生相所生。則有漏之法。無生相。若無生相。則非有漏。
生若無常則有漏是常。
案。道生曰。雖得生有漏。而無常在。生不在有
【現代漢語翻譯】 現代漢語譯本：如果『生』（birth, arising）是常有的有漏之法（conditioned and defiled dharmas），那麼就不會有『生』。如果另外存在一個『生相』（characteristic of arising），是常恒不變且能產生諸法的，那麼所產生的法，也就不應該有『生』。如果『生』或者另外存在一個『生相』，是常恒不變且能產生諸法的，那麼所產生的法，也應該從『生相』那裡繼承常恒不變的特性。然而現在我們看到有漏之法，唸唸生滅，沒有常恒。得到這樣的法，不是被無常的『生相』所產生。那麼有漏之法就沒有『生相』。因此說有漏之法，就沒有『生』。智秀說，開始的兩句是常與無常的詰難，想要說明如果是常，那麼就應該寂然不動，沒有功用和力量，怎麼能夠產生諸法呢？如果是無常，那麼本體就不能自立，力量不足，法也不能產生其他的法。接下來的兩句是自生和他生的詰難，首先說明『生』這個法理不能自己產生自己。如果產生其他的法才算是『生』，那麼無漏涅槃（unconditioned Nirvana）不就是『生相』，那麼對於『生』來說就是其他的法，為什麼不能產生這個其他的法呢？必定是不能的，所以知道『生相』產生其他的法才算是『生』，這個道理是不對的。再接下來的兩句是從本來有和本來無的角度進行詰難，如果產生已經存在的法，那麼就不需要再產生。如果產生不存在的法使之存在，那麼就應該能夠使虛空變成實有。 『生』如果是常有的有漏之法，那麼就不會有『生』。 道生說，橫向生起所以有『生』，『生』如果是常恒不變的，那麼就不能產生有漏之法。有漏之法沒有『生』，又怎麼能夠生起呢？僧亮說，第一句是以本來沒有現在有的狀態作為『生』。如果有漏之法沒有『生』，那麼就不是有漏之法。有漏之法橫向生起才叫做『生』。無漏之法不橫向生起，所以不是『生』。無常的性質，產生的時候就立即滅亡，立即滅亡的『生』，不能產生事物。那麼有漏之法就沒有『生』。沒有『生』就是常恒不變，也不是有漏之法。寶亮說，如果法不是被『生相』所產生，那麼有漏之法就沒有『生相』。如果沒有『生相』，那麼就不是有漏之法。 『生』如果是無常的，那麼有漏之法就是常恒不變的。 道生說，即使能夠產生有漏之法，但是無常的性質仍然存在，『生』不在有漏之法中。
【English Translation】 English version: If 『birth』 (sheng, arising) is a constant, conditioned, and defiled dharma (you lou zhi fa), then there would be no 『birth』. If there exists another 『characteristic of arising』 (sheng xiang), which is constant and can produce all dharmas, then the produced dharmas should also not have 『birth』. If 『birth』 or another 『characteristic of arising』 is constant and can produce all dharmas, then the produced dharmas should also inherit the characteristic of constancy from the 『characteristic of arising』. However, now we see that conditioned and defiled dharmas arise and cease in every moment, without constancy. Obtaining such dharmas, they are not produced by the impermanent 『characteristic of arising』. Then the conditioned and defiled dharmas have no 『characteristic of arising』. Therefore, it is said that conditioned and defiled dharmas have no 『birth』. Zhi Xiu said that the first two sentences are a challenge of permanence and impermanence, wanting to explain that if it is permanent, then it should be still and unmoving, without function and power, how can it produce dharmas? If it is impermanent, then the substance cannot establish itself, the power is insufficient, and the dharma cannot produce other dharmas. The next two sentences are a challenge of self-arising and other-arising, first explaining that the principle of 『birth』 cannot produce itself. If producing other dharmas is considered 『birth』, then unconditioned Nirvana (wu lou nie pan) is not the 『characteristic of arising』, then for 『birth』 it is other dharmas, why can't it produce these other dharmas? It must be impossible, so it is known that the 『characteristic of arising』 producing other dharmas is considered 『birth』, this principle is incorrect. The next two sentences are a challenge from the perspective of originally existing and originally non-existing, if producing already existing dharmas, then there is no need to produce again. If producing non-existing dharmas to make them exist, then it should be able to make emptiness become reality. If 『birth』 is a constant, conditioned, and defiled dharma, then there would be no 『birth』. Dao Sheng said that horizontal arising is why there is 『birth』, if 『birth』 is constant, then it cannot produce conditioned and defiled dharmas. If conditioned and defiled dharmas have no 『birth』, then how can they arise? Seng Liang said that the first sentence uses the state of originally non-existing and now existing as 『birth』. If conditioned and defiled dharmas have no 『birth』, then they are not conditioned and defiled dharmas. Conditioned and defiled dharmas arising horizontally are called 『birth』. Unconditioned dharmas do not arise horizontally, so they are not 『birth』. The nature of impermanence, when it arises, it immediately ceases, the immediately ceasing 『birth』 cannot produce things. Then conditioned and defiled dharmas have no 『birth』. No 『birth』 is constancy, and it is also not conditioned and defiled dharmas. Bao Liang said that if dharmas are not produced by the 『characteristic of arising』, then conditioned and defiled dharmas have no 『characteristic of arising』. If there is no 『characteristic of arising』, then it is not conditioned and defiled dharmas. If 『birth』 is impermanent, then conditioned and defiled dharmas are constant. Dao Sheng said that even if it can produce conditioned and defiled dharmas, the nature of impermanence still exists, 『birth』 is not in conditioned and defiled dharmas.
漏。故有漏常也。僧亮曰。第二句也。寶亮曰。若不為三相所相。則有漏之法。理應是常也。
世尊若生能自生生無自性。
案。這生曰。若變成所生。則無復自性也。僧亮曰第三句生無自性者。自生則一體有二也。一謂能生。二謂受生。受則非能。能則非受。失其性也。寶亮曰。亦應先定難也。應云爲是自性。能生於法。為是因緣。故能生耶。今𨷂此定也。
若能生他以何因緣不生無漏。
案。道生曰。第四句也。無漏于有漏為他。若有生他之能。亦應有能。生無漏之能也。僧宗曰。十地無漏。非不發始從緣。當不據此為言也。乃是神明妙體者耳。此妙體絕於有無。不從因生。豈非知善耶。
世尊若未生時有生者云何於今乃名為生。
案。道生曰。早應名生。今何脫耶。僧亮曰。第五句也若未生時有法。有法則名為生。云何於今乃名為生耶。僧宗曰。此難使法不從生相生也。寶亮曰。亦應先定也。此初關謂。若先已得生名者。何故后時方名生耶。
若未生時無生者何故不說虛空為生。
案。道生曰。虛空亦本無也。僧亮曰。第六句也未生是無法。虛空亦是無。若生於無者。何故不說虛空為生耶。寶亮曰。若有為法。本傍無相及力者。彼起此亦起。彼滅此亦滅正得
【現代漢語翻譯】 現代漢語譯本：『漏。故有漏常也。』意思是說，因為有『漏』（煩惱），所以『有漏』（輪迴）是常態。僧亮說，這是第二句。寶亮說，如果不是被『三相』（生、住、滅）所影響，那麼『有漏』之法，理應是常態。
『世尊若生能自生生無自性。』意思是說，如果『生』（產生）能夠自己產生自己，那麼『生』就沒有自性。
道生認為，這指的是第四句。如果變成被產生的東西，那就沒有自性了。僧亮說，第三句『生無自性』的意思是，如果自己產生自己，那麼一個本體就有了兩種屬性：能產生和被產生。如果是被產生，就不是能產生；如果是能產生，就不是被產生，這樣就失去了它的本性。寶亮說，應該先確定一個前提，應該問：是自效能產生法，還是因緣才能產生法？現在要確定這一點。
『若能生他以何因緣不生無漏。』意思是說，如果能夠產生其他的法，那麼憑藉什麼因緣不能產生『無漏』（解脫）呢？
道生認為，這是第四句。『無漏』對於『有漏』來說是『他』（其他）。如果有產生其他的能力，也應該有產生『無漏』的能力。僧宗說，十地的『無漏』，並非不從因緣開始，這裡不是指這個。而是指神明妙體，這個妙體超越了有和無，不從因產生，難道不是知善嗎？
『世尊若未生時有生者云何於今乃名為生。』意思是說，如果還沒有產生的時候就已經存在『生』，為什麼現在才叫做『生』呢？
道生認為，早就應該叫做『生』了，現在為什麼還要說呢？僧亮說，這是第五句。如果還沒有產生的時候就已經存在法，存在法就叫做『生』，為什麼現在才叫做『生』呢？僧宗說，這是爲了說明法不是從『生相』（產生的現象）產生的。寶亮說，應該先確定一個前提，這第一個問題是說，如果先前已經得到了『生』這個名稱，為什麼後來才叫做『生』呢？
『若未生時無生者何故不說虛空為生。』意思是說，如果還沒有產生的時候沒有『生』，為什麼不說虛空是『生』呢？
道生認為，虛空本來也是沒有的。僧亮說，這是第六句。『未生』是沒有法，虛空也是沒有。如果從沒有產生，為什麼不說虛空是『生』呢？寶亮說，如果有為法，本來沒有形象和力量，那麼彼（條件）生起，此（結果）也生起；彼（條件）滅亡，此（結果）也滅亡，這才是正確的。
【English Translation】 English version: 『Leaking. Therefore, the leaking is constant.』 This means that because there are 『leaks』 (afflictions), 『leaking』 (samsara) is a constant state. Sengliang said this is the second sentence. Baoliang said that if it is not affected by the 『three marks』 (arising, abiding, ceasing), then the dharma of 『leaking』 should logically be constant.
『World-Honored One, if arising can arise by itself, then arising has no self-nature.』 This means that if 『arising』 (production) can produce itself, then 『arising』 has no self-nature.
Daosheng believes that this refers to the fourth sentence. If it becomes something that is produced, then it has no self-nature. Sengliang said that the third sentence, 『arising has no self-nature,』 means that if it arises by itself, then one entity has two attributes: the ability to produce and the state of being produced. If it is produced, then it cannot produce; if it can produce, then it cannot be produced, thus losing its nature. Baoliang said that a premise should be established first, asking: Is it self-nature that can produce dharma, or is it conditions that can produce dharma? Now we need to determine this.
『If it can produce others, by what cause and condition does it not produce the un-leaking?』 This means that if it can produce other dharmas, then by what cause and condition can it not produce 『un-leaking』 (liberation)?
Daosheng believes that this is the fourth sentence. 『Un-leaking』 is 『other』 in relation to 『leaking.』 If there is the ability to produce others, there should also be the ability to produce 『un-leaking.』 Sengzong said that the 『un-leaking』 of the ten grounds does not start from conditions; this is not what is being referred to here. Rather, it refers to the wondrous essence of spiritual illumination, which transcends existence and non-existence and does not arise from causes. Is this not knowing goodness?
『World-Honored One, if there is arising when it has not yet arisen, why is it now called arising?』 This means that if 『arising』 already exists before it arises, why is it only now called 『arising』?
Daosheng believes that it should have been called 『arising』 long ago; why mention it now? Sengliang said that this is the fifth sentence. If dharma already exists before it arises, and the existence of dharma is called 『arising,』 why is it only now called 『arising』? Sengzong said that this is to explain that dharma does not arise from the 『mark of arising』 (the phenomenon of arising). Baoliang said that a premise should be established first. The first question is that if the name 『arising』 has already been obtained, why is it only called 『arising』 later?
『If there is no arising when it has not yet arisen, why is emptiness not said to be arising?』 This means that if there is no 『arising』 before it arises, why is emptiness not said to be 『arising』?
Daosheng believes that emptiness is also originally non-existent. Sengliang said that this is the sixth sentence. 『Not yet arisen』 is the absence of dharma, and emptiness is also absence. If it arises from absence, why is emptiness not said to be 『arising』? Baoliang said that if conditioned dharmas originally have no form or power, then when that (condition) arises, this (result) also arises; when that (condition) ceases, this (result) also ceases. This is correct.
俱時而已。云何能生於法。若俱無相及力者而得生有為法。何故不說虛空為生耶。
佛言善哉善哉善男子不生生不可說。
案。道生曰。答第六句也。僧亮曰。先答第六句也。生是假名。不可定說也。不生是無而生能生無。亦不可定說也。僧宗曰。先答第六難也。不生即虛空。欲令虛空生者。不可說也。寶亮曰。后關七種章門。下自次第釋也。初六句。悉作不定答。后一句明因緣故得生也。不生生不可說者。第一句明無定不生性。亦無定生性。云何可定說耶。
生生亦不可說。
案。道生曰。答第五句也。僧亮曰。第五句也。生是已有。已有更生。亦不可定說也。僧宗曰。次答第五難。不可說生已生之法。則有重生之過也。寶亮曰。亦無一定生之性。故不可說也。
生不生亦不可說。
案。道生曰。對明第六門也。僧亮曰。上二句說生法有無也。此說生相能生有無也。不生是無而生能生無。故不可定也。僧宗曰。人情展轉生疑。若無已生故來生者。便是生於不可生者耶。今言亦不可如此說也。寶亮曰。亦無定生定不生之性。故不可說。
不生不生亦不可說。
案。道生曰。對明第五問。僧亮曰。若不生死者。亦不可定也。僧宗曰。逆取其意也。惑者復謂若如上答。
【現代漢語翻譯】 現代漢語譯本：同時存在而已。如何能夠產生於法（dharma，佛法）呢？如果同時存在的事物之間沒有相互關聯和作用力，卻能夠產生有為法（saṃskṛta，因緣和合而成的法），為什麼不說虛空能夠產生萬物呢？
佛說：『好啊，好啊，善男子，不生而生是不可說的。』
案：道生說：『這是回答第六句的提問。』僧亮說：『這是先回答第六句的提問。生是一種假名，不可確定地說。不生是從無到有，能夠產生無，也是不可確定地說。』僧宗說：『這是先回答第六個難題。不生就是虛空，想要讓虛空產生萬物，是不可說的。』寶亮說：『後面關聯七種章門，下面按照次序解釋。最初六句，都作為不確定的回答。后一句說明因為因緣和合才能夠產生。不生生不可說，第一句說明沒有確定的不生之性，也沒有確定的生之性，怎麼能夠確定地說呢？』
生而生也是不可說的。
案：道生說：『這是回答第五句的提問。』僧亮說：『這是第五句的提問。生是已經存在，已經存在的又產生，也是不可確定地說。』僧宗說：『這是接著回答第五個難題。不可說已經產生的法又產生，那樣就會有重複產生的過失。』寶亮說：『也沒有一定的生之性，所以不可說。』
生而不生也是不可說的。
案：道生說：『這是針對第六個問題的闡明。』僧亮說：『上面兩句說的是生法的有無。這句說的是生相能夠產生有無。不生是從無到有，能夠產生無，所以不可確定。』僧宗說：『人們的情感輾轉產生疑惑，如果沒有已經產生的才來產生，那就是在產生不可產生的事物嗎？現在說也不可這樣說。』寶亮說：『也沒有確定的生和不生之性，所以不可說。』
不生而不生也是不可說的。
案：道生說：『這是針對第五個問題的闡明。』僧亮說：『如果不生死，也是不可確定的。』僧宗說：『反過來理解它的意思。迷惑的人又說如果像上面回答的那樣。』
【English Translation】 English version: It merely exists simultaneously. How can it arise from the Dharma (law, teachings)? If those existing simultaneously have no mutual connection or force, yet can produce conditioned phenomena (saṃskṛta, phenomena arising from causes and conditions), why not say that space can produce all things?
The Buddha said: 'Excellent, excellent, good man. 'Non-arising arising' is unspeakable.'
Note: Daosheng said: 'This answers the sixth question.' Sengliang said: 'This first answers the sixth question. Arising is a provisional name, not definitively speakable. Non-arising is from nothing to something, capable of producing nothing, also not definitively speakable.' Sengzong said: 'This first answers the sixth difficulty. Non-arising is emptiness; wanting emptiness to produce things is unspeakable.' Baoliang said: 'The following relates to the seven chapter gates, explained in order below. The first six sentences are all treated as indefinite answers. The last sentence explains that it is due to causes and conditions that arising is possible. 'Non-arising arising is unspeakable'; the first sentence clarifies that there is no fixed non-arising nature, nor is there a fixed arising nature. How can it be definitively spoken?'
'Arising arising' is also unspeakable.
Note: Daosheng said: 'This answers the fifth question.' Sengliang said: 'This is the fifth question. Arising is already existing; the already existing arises again, also not definitively speakable.' Sengzong said: 'This continues to answer the fifth difficulty. It is unspeakable that a phenomenon that has already arisen arises again, as that would lead to the fault of repeated arising.' Baoliang said: 'There is also no fixed arising nature, so it is unspeakable.'
'Arising non-arising' is also unspeakable.
Note: Daosheng said: 'This clarifies the sixth question.' Sengliang said: 'The above two sentences speak of the existence or non-existence of arising phenomena. This sentence speaks of the ability of the characteristic of arising to produce existence or non-existence. Non-arising is from nothing to something, capable of producing nothing, so it is not definitive.' Sengzong said: 'People's emotions generate doubts in turn. If there is no already arisen that then arises, wouldn't that be producing something that cannot be produced? Now it is said that it cannot be spoken of in this way either.' Baoliang said: 'There is also no fixed arising or non-arising nature, so it is unspeakable.'
'Non-arising non-arising' is also unspeakable.
Note: Daosheng said: 'This clarifies the fifth question.' Sengliang said: 'If there is no birth and death, it is also not definitive.' Sengzong said: 'Understand its meaning in reverse. Confused people say again that if it is answered as above.'
便是可生者自生。不可生者自不生。今言亦不可作此說也。寶亮曰。亦無定不生。定不生故。言以修道故不可定。
生亦不可說。
案。道生曰。復有生不生。今離之。亦不可也。僧亮曰。離法之外。別有生相者。亦不可定說也。僧宗曰。不復遣惑。此別遣生體耳。借生遣不生。豈有生之可得耶。寶亮曰。前四句。遣一執。不可謂有定性。今第五第六兩句。直遣生相。不可謂離法之外。別有一生相者也。
不生亦不可說。
案。道生曰。前已離生。今離不生也。僧亮曰。若法無生相。亦不可定說也。此六句。通答后二句也。僧宗曰。生本對不生。生既不可得。豈有不生而可得耶。寶亮曰。亦不可定說法外。若無別生之相。便使法體。不復得生也。
有因緣故亦可得說。
案。僧宗曰。因緣謂與他為他。因雖不自生。而有生他之義。答第四第三問也。生是生他。不生無漏。后更別答也。僧宗曰。遣之稍精。轉入第一義諦時。情迷悶故。說有因緣也。寶亮曰。上六句明不定。此第七句。明緣合故生。不合則不生也。
云何不生生不可說(至)何以故以其生故。
案。道生曰。釋答二問七句也。既云不生。而言其生。是則不生為生也。僧亮曰。生名起。不生則無起。若名
【現代漢語翻譯】 現代漢語譯本 『便是可生者自生。不可生者自不生。今言亦不可作此說也。』寶亮（僧人名）曰：『亦無定不生。定不生故。言以修道故不可定。』
『生亦不可說。』
案：道生（僧人名）曰：『復有生不生。今離之。亦不可也。』僧亮（僧人名）曰：『離法之外。別有生相者。亦不可定說也。』僧宗（僧人名）曰：『不復遣惑。此別遣生體耳。借生遣不生。豈有生之可得耶。』寶亮（僧人名）曰：『前四句。遣一執。不可謂有定性。今第五第六兩句。直遣生相。不可謂離法之外。別有一生相者也。』
『不生亦不可說。』
案：道生（僧人名）曰：『前已離生。今離不生也。』僧亮（僧人名）曰：『若法無生相。亦不可定說也。此六句。通答后二句也。』僧宗（僧人名）曰：『生本對不生。生既不可得。豈有不生而可得耶。』寶亮（僧人名）曰：『亦不可定說法外。若無別生之相。便使法體。不復得生也。』
『有因緣故亦可得說。』
案：僧宗（僧人名）曰：『因緣謂與他為他。因雖不自生。而有生他之義。答第四第三問也。生是生他。不生無漏。后更別答也。』僧宗（僧人名）曰：『遣之稍精。轉入第一義諦（paramārtha-satya）時。情迷悶故。說有因緣也。』寶亮（僧人名）曰：『上六句明不定。此第七句。明緣合故生。不合則不生也。』
『云何不生生不可說(至)何以故以其生故。』
案：道生（僧人名）曰：『釋答二問七句也。既云不生。而言其生。是則不生為生也。』僧亮（僧人名）曰：『生名起。不生則無起。若名
【English Translation】 English version 'That which can be born is born of itself. That which cannot be born is not born of itself. Now, it cannot be said this way either.' Bao Liang (name of a monk) said, 'There is also no fixed non-birth. Because there is fixed non-birth, it is said that it cannot be fixed because of cultivating the Way.'
'Birth also cannot be spoken of.'
Note: Dao Sheng (name of a monk) said, 'There is again birth and non-birth. Now, separating from it, it is also not possible.' Seng Liang (name of a monk) said, 'Apart from the Dharma, if there is a separate characteristic of birth, it also cannot be definitively spoken of.' Seng Zong (name of a monk) said, 'No longer dispelling confusion, this separately dispels the substance of birth. Borrowing birth to dispel non-birth, how can birth be obtained?' Bao Liang (name of a monk) said, 'The previous four sentences dispel one attachment. It cannot be said to have a fixed nature. Now, the fifth and sixth sentences directly dispel the characteristic of birth. It cannot be said that apart from the Dharma, there is a separate characteristic of birth.'
'Non-birth also cannot be spoken of.'
Note: Dao Sheng (name of a monk) said, 'Previously, birth has been separated from. Now, non-birth is separated from.' Seng Liang (name of a monk) said, 'If the Dharma has no characteristic of birth, it also cannot be definitively spoken of. These six sentences generally answer the latter two sentences.' Seng Zong (name of a monk) said, 'Birth is fundamentally opposed to non-birth. Since birth cannot be obtained, how can non-birth be obtained?' Bao Liang (name of a monk) said, 'It also cannot be definitively spoken of outside the Dharma. If there is no separate characteristic of birth, then the substance of the Dharma will no longer be able to be born.'
'Because of conditions, it can also be spoken of.'
Note: Seng Zong (name of a monk) said, 'Conditions mean that it is for others. Although the cause does not arise by itself, it has the meaning of causing others to arise. This answers the fourth and third questions. Birth is causing others to arise. Non-birth is without outflows. It will be answered separately later.' Seng Zong (name of a monk) said, 'Dispelling it is slightly refined. When transitioning into the ultimate truth (paramārtha-satya), because the emotions are confused, it is said that there are conditions.' Bao Liang (name of a monk) said, 'The above six sentences clarify uncertainty. This seventh sentence clarifies that birth arises because of the combination of conditions. If they do not combine, then there is no birth.'
'How can it be said that non-birth is not born (to) Why is it because of its birth?'
Note: Dao Sheng (name of a monk) said, 'Explaining and answering the two questions in seven sentences. Since it is said to be non-birth, and yet it is spoken of as birth, then non-birth is birth.' Seng Liang (name of a monk) said, 'Birth is called arising. Non-birth is without arising. If the name
為生者。是則起。無起為起。何可說耶。僧宗曰。重釋所以也。云何一向都無。而忽然得生。故知有可生之理也。寶亮曰。不生者。今生云何定說。生者。生耶。不生者定不生耶。
云何生生不可說生生故生生生故不生亦不可說。
案。道生曰。生若先生。今則不應復生也。僧亮曰。生生故生者。先定生生之名。謂以生生故。生生也。生故不生者。故前生也。不生後生也。以前生生故。後生不生也。僧宗曰。難者。欲使已有法。在未來及在時生也。今言生故不生者。未來不生也。生生故生者。現在有生也寶亮曰。生生故生者。此一句先立位也。凡夫生生相續。故名作生。亦無一定性也。下云生故不生者。形得故得名。何處有一定生之性也。
云何生不生不可說(至)生不自生故不可說。
案。僧亮曰。生即名為生者。先定生名也。生生不自生者。必生可生法。不生不生法也。僧宗曰。未生之無。不同菟角。故云生即名為生也。寶亮曰。正以因緣和合。便名為生。因緣不會。便名不生。
云何不生不生不可說(至)何以故以修道得故。
案。僧亮曰。涅槃不生。故不可說者。以可學得。故名生也。僧宗曰。不生之法不過涅槃。尚以修道故得。豈謂不生都不生耶。寶亮曰。萬善具則
【現代漢語翻譯】 現代漢語譯本：對於生者來說，這就是生起。沒有生起才是真正的生起，這如何能說得清呢？僧宗說：這是爲了再次解釋原因。為什麼說完全沒有生起，卻忽然能夠產生？所以可知有可以產生的道理。寶亮說：不生者，如今的生又該如何確定呢？是說生者會一直生，還是不生者就一定不會生呢？ 為什麼說生生不可說？因為生生才會有生，因為生生所以不生，也是不可說的。 道生解釋說：如果生是先生起的，那麼現在就不應該再次生起了。僧亮說：生生故生，是先確定了『生生』這個名稱，意思是憑藉生生，才會有生生。生故不生，指的是之前的生。不生指的是之後的生。因為之前的生生，所以之後的生不會生。僧宗說：提問者想要說明已經存在的法，在未來或者在某個時刻產生。現在說生故不生，指的是未來不會生。生生故生，指的是現在有生。寶亮說：生生故生，這一句是先確立了位置。凡夫的生生相續，所以稱作生，也沒有一定的自性。下面說生故不生，是說形體得到后才有名，哪裡有一定生的自性呢？ 為什麼說生不生不可說（直到）生不是自己產生的，所以不可說。 僧亮說：生就被稱作生，是先確定了生的名稱。生生不是自己產生的，必定是生可以生的法，不生是不生之法。僧宗說：未生之無，不同於兔角（比喻不存在的事物），所以說生就被稱作生。寶亮說：正是因為因緣和合，才稱作生。因緣不聚合，就稱作不生。 為什麼說不生不生不可說（直到）為什麼呢？因為通過修道才能得到。 僧亮說：涅槃（佛教術語，指解脫）不生，所以不可說，是因為可以通過學習得到，所以稱作生。僧宗說：不生的法，沒有超過涅槃的。尚且可以通過修道得到，難道說不生就完全不生嗎？寶亮說：萬善具備，那麼...
【English Translation】 English version: For the living, this is arising. No arising is true arising, how can this be explained? Sangzong said: This is to re-explain the reason. Why is it said that there is absolutely no arising, yet suddenly it can arise? Therefore, it can be known that there is a principle of being able to arise. Baoliang said: Those who do not arise, how can the current arising be determined? Is it said that those who arise will always arise, or that those who do not arise will definitely not arise? Why is it said that 'arising-arising' is unspeakable? Because 'arising-arising' leads to arising, and because of 'arising-arising', not arising is also unspeakable. Daosheng explained: If arising is the first to arise, then it should not arise again now. Sengliang said: 'Arising-arising' leads to arising, first establishes the name 'arising-arising', meaning that by means of 'arising-arising', there will be 'arising-arising'. 'Arising' leads to 'not arising' refers to the previous arising. 'Not arising' refers to the subsequent not arising. Because of the previous 'arising-arising', the subsequent does not arise. Sangzong said: The questioner wants to explain that the already existing dharma (law, teaching), arises in the future or at a certain moment. Now saying 'arising' leads to 'not arising' refers to the future will not arise. 'Arising-arising' leads to arising refers to the present has arising. Baoliang said: 'Arising-arising' leads to arising, this sentence first establishes the position. The continuous arising-arising of ordinary people is called arising, and there is no fixed nature. The following saying 'arising' leads to 'not arising' means that the form is obtained before the name, where is there a fixed nature of arising? Why is it said that 'arising-not arising' is unspeakable (until) arising is not self-arising, therefore it is unspeakable. Sengliang said: Arising is called arising, first establishes the name of arising. 'Arising-arising' is not self-arising, it must be arising that can arise, and not arising is the dharma of not arising. Sangzong said: The non-arising of the unarisen is different from the rabbit's horn (a metaphor for something that does not exist), so it is said that arising is called arising. Baoliang said: It is precisely because of the harmony of conditions that it is called arising. If the conditions do not come together, it is called not arising. Why is it said that 'not arising-not arising' is unspeakable (until) why? Because it can be obtained through cultivating the path. Sengliang said: Nirvana (Buddhist term, referring to liberation) does not arise, so it is unspeakable, because it can be obtained through learning, so it is called arising. Sangzong said: The dharma of not arising does not exceed Nirvana. It can still be obtained through cultivating the path, how can it be said that not arising is completely not arising? Baoliang said: When all good deeds are complete, then...
得涅槃。豈可定說耶。
云何生亦不可說以生無故。
案。僧亮曰。果法雖有。而生無也。僧宗曰。上四句答難。遣執已畢。今直遣生體也。寶亮曰。偏遣生相也。
云何不生不可說以有得故。
案。僧亮曰。有得即有作。有作即是生也。僧宗曰。若必有不生可說。則永無生也。寶亮曰。有為則生。云何定說耶。
云何有因緣故亦可得說(至)以是義故亦可得說。
案。僧亮曰。為生作因者。無明至有。是十法為生作因。是生他不自生之義也。僧宗曰。世諦道中。為生作因也。寶亮曰。若前十因謝。次生法起。即名作生。故得說為生。
善男子汝今莫入甚深空定何以故大眾鈍故。
案。僧亮曰。甚深空定者。求法定相。則空是深也。僧宗曰。遮其前意。故言莫入空定也。寶亮曰。上來所說。寄有以談理。更試之言莫謂據此而說。
善男子有為之法生亦是常以無常生亦無常。
案。道生曰。答常無常問也。有為相續而常。故云生亦常也。僧亮曰。答初二句也。有為之稱也。論其生滅有為之法。從而起生也。相續故住也。變故異也。減故壞也。四相一時現在法起是有應常以起時。有住以生續減為住無常故生無常也。僧宗曰。非一向常。亦一向無常。以常無
【現代漢語翻譯】 現代漢語譯本 得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。豈可定說耶？
云何生亦不可說？以生無故。
案。僧亮曰：果法雖有，而生無也。僧宗曰：上四句答難，遣執已畢，今直遣生體也。寶亮曰：偏遣生相也。
云何不生不可說？以有得故。
案。僧亮曰：有得即有作，有作即是生也。僧宗曰：若必有不生可說，則永無生也。寶亮曰：有為則生，云何定說耶？
云何有因緣故亦可得說？（至）以是義故亦可得說。
案。僧亮曰：為生作因者，無明至有，是十法為生作因，是生他不自生之義也。僧宗曰：世諦道中，為生作因也。寶亮曰：若前十因謝，次生法起，即名作生，故得說為生。
善男子，汝今莫入甚深空定（Samadhi，佛教術語，指禪定），何以故？大眾鈍故。
案。僧亮曰：甚深空定者，求法定相，則空是深也。僧宗曰：遮其前意，故言莫入空定也。寶亮曰：上來所說，寄有以談理，更試之言莫謂據此而說。
善男子，有為之法生亦是常，以無常生亦無常。
案。道生曰：答常無常問也。有為相續而常，故云生亦常也。僧亮曰：答初二句也。有為之稱也。論其生滅有為之法，從而起生也。相續故住也。變故異也。減故壞也。四相一時現在法起是有應常以起時。有住以生續減為住無常故生無常也。僧宗曰：非一向常，亦一向無常。以常無
【English Translation】 English version Attaining Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). How can it be definitively stated?
Why is 'birth' also unspeakable? Because there is no 'birth'.
Note: Monk Liang said, 'Although the fruit-dharma exists, there is no 'birth'.' Monk Zong said, 'The previous four sentences answered the difficulty and dispelled attachment. Now, it directly dispels the substance of 'birth'.' Bao Liang said, 'It dispels only the appearance of 'birth'.'
Why is 'non-birth' unspeakable? Because there is attainment.
Note: Monk Liang said, 'Attainment implies action, and action implies birth.' Monk Zong said, 'If 'non-birth' must be speakable, then there will never be birth.' Bao Liang said, 'With conditioned existence, there is birth. How can it be definitively stated?'
Why can it be said that there is a cause and condition? (To) Therefore, it can also be said.
Note: Monk Liang said, 'That which causes birth is ignorance leading to existence. These ten dharmas cause birth, meaning that it causes others to be born, not itself.' Monk Zong said, 'In the mundane truth, it causes birth.' Bao Liang said, 'If the previous ten causes cease, and the next dharma arises, it is called 'causing birth,' so it can be said to be birth.'
Good man, you should not enter into profound emptiness Samadhi (Samadhi, a Buddhist term referring to meditative absorption) now. Why? Because the masses are dull.
Note: Monk Liang said, 'Profound emptiness Samadhi is when seeking the fixed appearance of dharma, emptiness is profound.' Monk Zong said, 'It prevents the previous intention, so it is said not to enter emptiness Samadhi.' Bao Liang said, 'What was said above uses existence to discuss principle. It is further tested by saying not to rely on this to speak.'
Good man, the dharma of conditioned existence, birth is also constant, because of impermanence, birth is also impermanent.
Note: Dao Sheng said, 'It answers the question of constant and impermanent. Conditioned existence continues and is constant, so it is said that birth is also constant.' Monk Liang said, 'It answers the first two sentences. It is the name of conditioned existence. Discussing the arising and ceasing of conditioned existence, it arises from it. Because it continues, it abides. Because it changes, it is different. Because it diminishes, it decays. The four characteristics are present at the same time. The arising of dharma should be constant at the time of arising. Abiding continues with birth, and diminishing decays as abiding is impermanent, so birth is impermanent.' Monk Zong said, 'It is not always constant, nor always impermanent. Because of constant and impermanent.'
常故。得生法耳。生生相續。故言常也。寶亮曰。法外無別生相。但當生分其位不改。亦得言常。以住來隔故。便名無常也。四相當分位。義皆然也。
住亦是常以生生故住亦無常。
案。僧亮曰。住亦是有。有亦應常。以先後二生故。住亦無常也。僧宗曰。此住為生來。生其體故。不得恒住。所以無常也。
異亦是常以法無常異亦無常。
案。僧亮曰。以變法名異。法無常故。異亦應爾也。僧宗曰。亦應類前句云。異亦是常。以壞無常。異亦無常也。此互其文耳。今舉法者。爾所生能生。同是有為也。又其前云。生若無常。則有漏是常。就言中相關。故此一句。明法亦是無常也。
壞亦是常以本無今有故(至)能斷滅故故名無常。
案。僧亮曰。法在終滅。始終體滿。得受有名。此之有者。本無今有。故無常也。僧宗曰。本無今有之性。其義不常。以是壞故。壞亦無常也。
善男子有漏之法未生之時(至)父母和合則便有生。
案。僧亮曰。未生時。已有生性者。作惡是橫。必招橫果。未生之已有生理。善性不橫。不招橫果。無漏無生理也。答上無漏不生句也。僧宗曰。上言何以不生滅諦無漏。今明滅諦不可為相所生。乃可了因所感耳。寶亮曰。通釋第三句以下
【現代漢語翻譯】 現代漢語譯本： 常，是由於能夠產生法而成立的。因為生生相續，所以稱之為常。寶亮說：『法之外沒有其他的生相，只是當生分守其位，不改變，也可以說是常。因為住、來之間有間隔，所以又名為無常。四相（生、住、異、滅）相當的分位，道理都是這樣。』 住也是常，因為生生不息的緣故；住也是無常。 僧亮說：『住也是有，有也應該是常。因為有先後二生的緣故，所以住也是無常。』僧宗說：『此住是由於生而來，生是它的本體，所以不能恒常住留，因此是無常。』 異也是常，因為法是無常的；異也是無常。 僧亮說：『以變化的法名為異，法是無常的，所以異也應該是這樣。』僧宗說：『也應該像前面的句子一樣說，異也是常，因為壞滅是無常的，異也是無常。』這只是文句的互換而已。現在所說的法，是爾所生和能生，都是有為法。而且前面說，生如果是無常的，那麼有漏法就是常的。就言語中的相關性而言，所以這一句，說明法也是無常的。 壞也是常，因為本來沒有現在有（直到）能夠斷滅的緣故，所以名為無常。 僧亮說：『法在於終結和滅亡。始終體性圓滿，可以接受有名。這個有，是本來沒有現在有，所以是無常的。』僧宗說：『本來沒有現在有的性質，它的意義是不恒常的。因為是壞滅的緣故，所以壞也是無常的。』 善男子，有漏之法在未生的時候（直到）父母和合，就便有生。 僧亮說：『未生的時候，已經有生性，作惡是橫逆，必定招致橫逆的果報。未生的時候已經有生理，善性不是橫逆，不招致橫逆的果報。無漏法沒有生理。』這是回答上面無漏不生的句子。僧宗說：『上面說為什麼不生滅諦（Nirodha-satya）的無漏法？現在說明滅諦不可以為相所生，乃是可以由了因所感。』寶亮說：『通釋第三句以下』
【English Translation】 English version: 'Constant' is established because it can produce dharma (法). Because birth follows birth continuously, it is called 'constant'. BaoLiang (寶亮) said: 'Outside of dharma (法), there is no other characteristic of birth. Only when each birth guards its position and does not change, can it be called 'constant'. Because there is a separation between abiding and coming, it is also called 'impermanent'. The corresponding positions of the four characteristics (birth, abiding, change, and extinction) are all like this.' Abiding is also constant because of continuous birth; abiding is also impermanent. SengLiang (僧亮) said: 'Abiding is also existence, and existence should also be constant. Because there are two births, one after the other, abiding is also impermanent.' SengZong (僧宗) said: 'This abiding comes from birth, and birth is its essence, so it cannot abide constantly, therefore it is impermanent.' Change is also constant because dharma (法) is impermanent; change is also impermanent. SengLiang (僧亮) said: 'Change is named by the changing dharma (法), and dharma (法) is impermanent, so change should also be like this.' SengZong (僧宗) said: 'It should also be like the previous sentence, saying that change is also constant because destruction is impermanent, and change is also impermanent.' This is just an exchange of words. The dharma (法) now spoken of is that which is produced and that which can produce, both of which are conditioned dharmas (有為法). Moreover, it was said earlier that if birth is impermanent, then defiled dharmas (有漏法) are constant. In terms of the relevance in the words, this sentence clarifies that dharma (法) is also impermanent. Extinction is also constant because it originally did not exist but now exists (until) it can be completely extinguished, therefore it is called impermanent. SengLiang (僧亮) said: 'Dharma (法) is in its final end and extinction. The beginning and end of its essence are complete, and it can receive a name. This existence is that which originally did not exist but now exists, therefore it is impermanent.' SengZong (僧宗) said: 'The nature of originally not existing but now existing, its meaning is not constant. Because it is extinction, extinction is also impermanent.' Good man, when defiled dharmas (有漏之法) have not yet arisen (until) the union of parents, then there is birth. SengLiang (僧亮) said: 'When it has not yet arisen, it already has the nature of birth. Doing evil is perverse, and will surely bring perverse consequences. When it has not yet arisen, it already has the principle of birth. Good nature is not perverse, and does not bring perverse consequences. Undefiled dharmas (無漏法) do not have the principle of birth.' This is answering the previous sentence that undefiled dharmas (無漏法) do not arise. SengZong (僧宗) said: 'Above, it was said why the undefiled dharmas (無漏法) of the cessation of suffering (Nirodha-satya 滅諦) do not arise? Now it is explained that the cessation of suffering (滅諦) cannot be produced by characteristics, but can be felt by the causal condition.' BaoLiang (寶亮) said: 'A general explanation from the third sentence onwards.'
四句難也。
爾時琉離光菩薩(至)復欲咨稟唯垂聽許。
案。僧亮曰。領解併爲無畏菩薩問也。
爾時世尊告無畏菩薩(至)利智捷疾聞則能解。
案。寶亮曰。問有二意。一問何業生凈國。二問彼諸菩薩何業。而得是大威德耶。
爾時世尊即說偈言(至)諸佛秘密藏則生不動國。
案。僧亮曰。滿月世尊。所以不于彼答者。事現於此八萬四千。一聞而悟。云問不持釋。而自解也。彼土菩薩。愧其愚鈍。必愿生凈國琉璃光所以問也。寶亮曰。凡二十一行偈。明修十善離十惡。故生彼國。先答第一問。
爾時無畏菩薩摩訶薩(至)所造業緣得生彼國。
案。僧亮曰。領解。
是光明遍照高貴德王(至)緊那羅摩睺羅伽等。
案。僧亮曰。自既未悟。因請法之次。為眾重請也。僧宗曰。無畏更申德王之問。以請答也。寶亮曰。所以請佛答德王前至不至等問者。即是遣無畏后問也。義現於下也。
爾時世尊即告光明遍照(至)何因緣故未至不至。
案。寶亮曰。下文次第釋也。
善男子夫不至者是大涅槃(至)煩惱因緣故名至至。
案。僧亮曰。鈍根之流。才非一往。重須解釋也。上以到不到。譬聞不聞。今先釋譬也。
【現代漢語翻譯】 四句很難理解啊。
現代漢語譯本 這時，琉離光菩薩（直到下文）再次想要請教，希望您能允許並垂聽。
按：僧亮說，領會理解這些內容，都是爲了無畏菩薩的提問。
這時，世尊告訴無畏菩薩（直到下文），（他們）具有敏銳的智慧和快速的反應，一聽就能理解。
按：寶亮說，提問有兩個用意。一是問什麼業因能往生清凈佛國。二是問那些菩薩憑藉什麼業力，才能獲得如此巨大的威德。
這時，世尊就說了偈語（直到下文），諸佛的秘密藏，就能往生不動佛國。
按：僧亮說，滿月世尊之所以不在那裡回答，是因為事情顯現在這裡，八萬四千人一聽就領悟了。意思是（無畏菩薩的）提問並不需要解釋，他們自己就能理解。彼土的菩薩，慚愧自己的愚鈍，必定希望往生清凈佛國，所以琉璃光菩薩才提問。寶亮說，總共二十一行偈語，闡明了修持十善、遠離十惡，所以能往生彼國。這是先回答第一個問題。
這時，無畏菩薩摩訶薩（直到下文），（他們）所造的業緣才能往生那個佛國。
按：僧亮說，領會理解。
是光明遍照高貴德王（直到下文），緊那羅、摩睺羅伽等。
按：僧亮說，自己既然沒有領悟，就藉著請法的機會，為大眾再次請求（佛陀）開示。僧宗說，無畏菩薩再次提出德王的問題，以請求解答。寶亮說，（無畏菩薩）之所以請佛回答德王先前是否到達等問題，就是爲了讓無畏菩薩在後面提問。這個含義在下文會顯現。
這時，世尊就告訴光明遍照（直到下文），因為什麼因緣沒有到達或不會到達。
按：寶亮說，下文會依次解釋。
善男子，所謂『不至』，就是指大涅槃（直到下文），因為煩惱的因緣，所以稱為『至至』。
按：僧亮說，對於鈍根的人來說，才智並非一次就能領悟，需要再次解釋。上面用『到達』或『未到達』，比喻『聽聞』或『未聽聞』。現在先解釋比喻。
【English Translation】 The four lines are difficult to understand.
English version At that time, Bodhisattva Luli Guang (until below) wanted to inquire again, hoping you would allow and listen.
Note: Sengliang said that understanding these contents is all for the questions of Bodhisattva Wuwei (Fearless).
At that time, the World Honored One told Bodhisattva Wuwei (until below), (they) have keen wisdom and quick reactions, and can understand as soon as they hear.
Note: Baoliang said that there are two purposes for asking questions. One is to ask what karma can lead to rebirth in a pure Buddha land. The second is to ask what karma those Bodhisattvas rely on to obtain such great power and virtue.
At that time, the World Honored One spoke in verses (until below), the secret treasury of all Buddhas, can be reborn in the Immovable Buddha Land.
Note: Sengliang said that the reason why the World Honored One Manyue (Full Moon) did not answer there is because the matter is manifested here, and 84,000 people understood as soon as they heard it. It means that (Bodhisattva Wuwei's) questions do not need explanation, and they can understand it themselves. The Bodhisattvas of that land are ashamed of their dullness and must hope to be reborn in the pure Buddha land, so Bodhisattva Luli Guang asked. Baoliang said that a total of twenty-one lines of verses explain that cultivating the ten virtues and staying away from the ten evils can lead to rebirth in that land. This is to answer the first question first.
At that time, Bodhisattva Mahasattva Wuwei (until below), (they) created the karmic conditions to be reborn in that Buddha land.
Note: Sengliang said, understand and comprehend.
Is the King of Light Illuminating Noble Virtue (until below), Kinnara (a celestial musician), Mahoraga (a great serpent deity), etc.
Note: Sengliang said that since he has not understood, he took the opportunity of asking for the Dharma to request (the Buddha) to enlighten the public again. Sengzong said that Bodhisattva Wuwei raised the question of King De again to request an answer. Baoliang said that the reason why (Bodhisattva Wuwei) asked the Buddha to answer questions such as whether King De had arrived earlier was to allow Bodhisattva Wuwei to ask questions later. This meaning will be revealed below.
At that time, the World Honored One told Guangming Bianzhao (Light Illuminating Everywhere) (until below), for what reason did they not arrive or will not arrive.
Note: Baoliang said that the following will explain in order.
Good man, the so-called 'not arriving' refers to the Great Nirvana (until below), because of the karmic conditions of afflictions, it is called 'arriving arriving'.
Note: Sengliang said that for those with dull roots, talent cannot be understood at once and needs to be explained again. The above uses 'arriving' or 'not arriving' to compare 'hearing' or 'not hearing'. Now explain the metaphor first.
善男子聞所不聞亦復如是(至)以是義故名不聞聞。
案。僧亮曰。既以釋譬。還合聞等四句也。此四於六難中。答初難。兼答第二第三第四難也。不聞聞者。釋第二難。因涅槃經聞所不聞。釋第三第四難。名字可聞。釋第五第六難。非有為故。至不說故。三法非音聲。不可聞。般若絕眾相。不可有無說也。法身無定形。不可以天人見也。故涅槃不可說也。得聞名故者。雖復身智無定稱。四名不可說異。常樂之名可聞也。寶亮曰。釋義既竟。所以復舉聞聞等句。以結之者。為與后說之本。
爾時光明遍照高貴德王(至)云何說言常樂我凈。
案。僧亮曰。第一難。若斷煩惱得者。則應無常也。僧宗曰。乘聲有此難也。凡有六難。此第一舉本無今有為徴也。寶亮曰。若是本無而今有者。云得得稱常耶。
複次世尊凡因莊嚴(至)成就涅槃因緣故名無常。
案。僧亮曰。第二難。因莊嚴得者。亦是無常也。寶亮曰。凡世間因莊嚴而成。若使涅槃亦因萬行以莊嚴者。云何而得稱常也。
複次世尊有名無常(至)以是義故名為無常。
案。僧亮曰。第三難。若是可得者。則是無常也。寶亮曰。凡有法者皆是無常。佛昔云。三乘聖人。若有涅槃。以此義故。應是無常也。
復
【現代漢語翻譯】 現代漢語譯本： 善男子，聽聞未曾聽聞之法也是如此。（至）因為這個緣故，名為『不聞聞』。 按：僧亮說，既然已經用譬喻解釋，就應該結合『聞』等四句來理解。這四句是用來回答六難中的第一個難題，同時也兼顧回答了第二、第三、第四個難題。『不聞聞』是解釋第二個難題。因為《涅槃經》中有『聞所不聞』的說法，所以解釋了第三、第四個難題。名字可以被聽聞，解釋了第五、第六個難題。因為不是有為法，（至）因為不說，所以三法不是音聲，不可聽聞。《般若經》斷絕一切相，不可用有無來描述。法身沒有固定的形狀，不可以用天人的視角來看待。所以涅槃是不可說的。『得聞名故』的意思是，即使法身和智慧沒有固定的稱謂，四種名稱也不可說為不同，常樂的名稱是可以被聽聞的。寶亮說，解釋意義已經完畢，所以再次舉出『聞聞』等句，是爲了與後面所說的內容作為根本。 這時，光明遍照高貴德王（至）為什麼說涅槃是常、樂、我、凈的呢？ 按：僧亮說，第一個難題是，如果斷除煩惱才能得到涅槃，那麼涅槃應該是無常的。僧宗說，這是根據聲音而產生的難題。總共有六個難題，這是第一個，提出本來沒有現在才有的疑問。寶亮說，如果是本來沒有而現在才有的，那麼怎麼能稱之為『常』呢？ 其次，世尊，凡是因為莊嚴（至）成就涅槃的因緣，所以名為無常。 按：僧亮說，第二個難題是，如果是通過莊嚴才能得到的，那麼也是無常的。寶亮說，凡是世間通過莊嚴而成就的事物，如果涅槃也是通過萬行來莊嚴的，那麼怎麼能稱之為『常』呢？ 其次，世尊，有名為無常（至）因為這個緣故，名為無常。 按：僧亮說，第三個難題是，如果是可以得到的，那麼就是無常的。寶亮說，凡是有法的事物都是無常的。佛陀以前說過，三乘聖人，如果有所謂的涅槃，那麼按照這個道理，應該是無常的。 複次
【English Translation】 English version: 'Good man, hearing what has not been heard is also like this. (to) Because of this reason, it is called 'hearing the unhearable'.' Note: Monk Liang said, since the analogy has been explained, it should be combined with the four phrases of 'hearing' etc. These four phrases are used to answer the first of the six difficulties, and also address the second, third, and fourth difficulties. 'Hearing the unhearable' explains the second difficulty. Because the Nirvana Sutra mentions 'hearing what has not been heard', it explains the third and fourth difficulties. The name can be heard, explaining the fifth and sixth difficulties. Because it is not a conditioned dharma, (to) because it is not spoken, the three dharmas are not sound and cannot be heard. The Prajna Sutra cuts off all appearances and cannot be described with existence or non-existence. The Dharmakaya has no fixed form and cannot be seen from the perspective of gods and humans. Therefore, Nirvana is unspeakable. 'Because the name can be heard' means that even if the Dharmakaya and wisdom have no fixed names, the four names cannot be said to be different; the names of permanence and bliss can be heard. Bao Liang said, the explanation of the meaning is complete, so the phrases 'hearing hearing' etc. are mentioned again to serve as the foundation for what is said later. At this time, Light Illuminating Noble Virtue King (Guangming Bianzhao Gaogui De Wang) (to) Why do you say that Nirvana is permanent, blissful, self, and pure (Chang, Le, Wo, Jing)? Note: Monk Liang said, the first difficulty is that if Nirvana is attained by cutting off afflictions, then it should be impermanent. Monk Zong said, this difficulty arises from sound. There are a total of six difficulties, and this is the first, raising the question of something that originally did not exist but now does. Bao Liang said, if it originally did not exist but now does, then how can it be called 'permanent'? Furthermore, World Honored One (Shi Zun), all because of adornment (to) achieving the causes and conditions of Nirvana, therefore it is called impermanent. Note: Monk Liang said, the second difficulty is that if it is obtained through adornment, then it is also impermanent. Bao Liang said, all things in the world are accomplished through adornment. If Nirvana is also adorned by myriad practices, then how can it be called 'permanent'? Furthermore, World Honored One (Shi Zun), there is a name called impermanent (to) because of this reason, it is called impermanent. Note: Monk Liang said, the third difficulty is that if it can be obtained, then it is impermanent. Bao Liang said, all things that have dharma are impermanent. The Buddha (Fo) previously said that the three vehicle (San Cheng) sages, if there is so-called Nirvana, then according to this principle, it should be impermanent. Furthermore
次世尊可見之法(至)則得斷除一切煩惱。
案。僧亮曰。第四難。可見故。則無常也。寶亮曰。若見涅槃。而斷煩惱者。不容是常也。
複次世尊譬如虛空(至)若不如是云何名常。
案。僧亮曰。第五難。不共有故。則無常也。僧宗曰。既不平等。云何言常。寶亮曰。若是常者。應如虛空。而有得不得。故不應常也。
譬如有人恭敬供養(至)如其無者云何可說。
案。僧亮曰。第六難。有名故無常也。僧宗曰。不免名故。故知無常。寶亮曰。若有常樂我凈之異者。亦不得。稱常也。
爾時世尊告光明遍照(至)非本無今有是故為常。
案。僧亮曰。答第一難。涅槃非本有者。涅槃以性滅為因。身智以相續滅為因。因非本無。果非本有也。有為因是無常。果亦無常。無為因常。果亦常也。諸佛所師法也。法常故。諸佛常也。僧宗曰。前有六難。今但答四。余后二難。粗故不答也。此答初難云。涅槃非本無今有也。寶亮曰。非本無今有者。所謂生死依如來藏也。故一家義云。神明是慮知之性。但于緣中迷。故起生死。若理緣解發。則偽滅真存。有萬德之用者也。
善男子如闇室中井(至)不應說言本無今有。
案。寶亮曰。無明覆故不見。非本無今有明矣
【現代漢語翻譯】 現代漢語譯本： 世尊，如果可見之法能夠斷除一切煩惱。
案：僧亮說，這是第四個難點。因為可見，所以是無常的。寶亮說，如果見到涅槃（Nirvana，佛教術語，指解脫后的境界），就能斷除煩惱，那麼涅槃就不應該是常。
世尊，譬如虛空（Void，佛教術語，指空性），如果不是這樣，怎麼能稱為常呢？
案：僧亮說，這是第五個難點。因為不共有，所以是無常的。僧宗說，既然不平等，怎麼能說是常呢？寶亮說，如果是常，就應該像虛空一樣，而有得與不得的區別，所以不應該是常。
譬如有人恭敬供養，如果它不存在，又怎麼能說呢？
案：僧亮說，這是第六個難點。因為有名，所以是無常的。僧宗說，不能免於名相，所以知道是無常的。寶亮說，如果常、樂、我、凈（Eternal, Bliss, Self, Pure，佛教術語，涅槃的四種德性）有所不同，也不能稱為常。
這時，世尊告訴光明遍照菩薩（Light-Illuminating Bodhisattva）：不是本來沒有現在才有，所以是常。
案：僧亮說，這是回答第一個難點。涅槃不是本來就有的，涅槃以自性寂滅為因，身智以相續寂滅為因，因不是本來沒有的，果不是本來就有的。有為法的因是無常的，果也是無常的。無為法的因是常的，果也是常的。諸佛所師是法（Dharma，佛教術語，指佛法），法是常的，所以諸佛是常的。僧宗說，前面有六個難點，現在只回答了四個，其餘兩個難點比較粗略，所以沒有回答。這裡回答了第一個難點，說涅槃不是本來沒有現在才有的。寶亮說，不是本來沒有現在才有的，是指生死依如來藏（Tathagatagarbha，佛教術語，指一切眾生皆具的佛性）。所以一家之義說，神明是慮知之性，只是在因緣中迷惑，所以才產生生死。如果理緣解發，那麼偽滅真存，就有萬德之用。
善男子，如同黑暗房間里的井，不應該說本來沒有現在才有。
案：寶亮說，因為無明（Ignorance，佛教術語，指對真理的無知）遮蔽所以看不見，不是本來沒有現在才有，這很明顯。
【English Translation】 English version: 'World-Honored One, if the law that can be seen can eliminate all afflictions.'
Commentary: Sangliang said, 'This is the fourth difficulty. Because it is visible, it is impermanent.' Baoliang said, 'If one sees Nirvana (Nirvana, a Buddhist term referring to the state after liberation) and can eliminate afflictions, then Nirvana should not be permanent.'
'World-Honored One, it is like the void (Void, a Buddhist term referring to emptiness). If it is not like this, how can it be called permanent?'
Commentary: Sangliang said, 'This is the fifth difficulty. Because it is not shared, it is impermanent.' Sengzong said, 'Since it is not equal, how can it be said to be permanent?' Baoliang said, 'If it is permanent, it should be like the void, and there would be differences between attainment and non-attainment, so it should not be permanent.'
'For example, if someone respectfully makes offerings, if it does not exist, how can it be spoken of?'
Commentary: Sangliang said, 'This is the sixth difficulty. Because it has a name, it is impermanent.' Sengzong said, 'It cannot escape names, so it is known to be impermanent.' Baoliang said, 'If there are differences in eternity, bliss, self, and purity (Eternal, Bliss, Self, Pure, Buddhist terms referring to the four virtues of Nirvana), it cannot be called permanent.'
At that time, the World-Honored One told the Light-Illuminating Bodhisattva (Light-Illuminating Bodhisattva): 'It is not that it was originally non-existent and now exists, therefore it is permanent.'
Commentary: Sangliang said, 'This is the answer to the first difficulty. Nirvana is not originally existent; Nirvana takes self-nature extinction as its cause, and body-wisdom takes continuous extinction as its cause. The cause is not originally non-existent, and the effect is not originally existent. The cause of conditioned dharmas is impermanent, and the effect is also impermanent. The cause of unconditioned dharmas is permanent, and the effect is also permanent. What the Buddhas teach is the Dharma (Dharma, a Buddhist term referring to the Buddha's teachings), and the Dharma is permanent, therefore the Buddhas are permanent.' Sengzong said, 'There were six difficulties before, but now only four are answered. The remaining two difficulties are too coarse, so they are not answered.' This answers the first difficulty, saying that Nirvana is not originally non-existent and now exists. Baoliang said, 'Not originally non-existent and now existent refers to the fact that birth and death rely on the Tathagatagarbha (Tathagatagarbha, a Buddhist term referring to the Buddha-nature inherent in all beings). Therefore, one school of thought says that the spirit is the nature of knowing, but it is deluded in conditions, so birth and death arise. If the principle of conditions is understood, then the false is extinguished and the true remains, and there is the function of myriad virtues.'
'Good man, like a well in a dark room, it should not be said that it was originally non-existent and now exists.'
Commentary: Baoliang said, 'Because ignorance (Ignorance, a Buddhist term referring to ignorance of the truth) covers it, it is not seen. It is clear that it is not originally non-existent and now exists.'
。
善男子汝言因莊嚴故(至)以自莊嚴然後乃見。
案。僧亮曰。答第二難也。無煩惱處。是真涅槃。此處寂滅。不可莊嚴。汝自莊嚴求耳。非莊嚴涅槃也。寶亮曰。除障故真顯。判非惑盡之時方有真生也。
善男子譬如地下有八味水(至)則便得之涅槃亦爾。
案。僧亮曰。答第三難也。寶亮曰。地下之水。人不知故。謂之為無。穿掘必見。豈謂始有。涅槃真體。修善了出。非生因所造。豈無常耶。
譬如盲人不見日月(至)先自有之非適今也。
案。僧亮白。答四難也。寶亮曰。致涅槃之名。理有二途。一就二用立稱。二就體相為字。此乃據體為論也。就真而辯用者。其萬德亦常也。
善男子如人有罪系之囹圄(至)妻子眷屬涅槃亦爾。
案。僧亮曰。答第五難也。寶亮曰。第五一難。雖引三譬。今此一答。亦總釋矣。如彼世人。若恭謹則常安。而行違則觸網也。而父母常自本有。但眾生生死顛倒。豈涅槃始有耶。
善男子汝言因緣故(至)乃得名為大涅槃因。
案。僧亮曰。既已別答。更追釋涅槃因。是了因非作因。故常也。寶亮曰。更舉第二問重釋也。向云非莊嚴所成。今云從了因而現。不從生因生也。
爾時光明遍照高貴德王(至
【現代漢語翻譯】 現代漢語譯本： 『善男子，你說因為莊嚴的緣故（以種種功德來修飾），用以自我莊嚴，然後才能見到（涅槃）。』
案：僧亮說，這是回答第二個難題。沒有煩惱的地方，才是真正的涅槃。這個地方寂靜滅絕，不可莊嚴。你用自我莊嚴來求取吧，不是莊嚴涅槃。 寶亮說，去除障礙，真性自然顯現。判斷並非是惑業斷盡之時，方才有真性的產生。
『善男子，譬如地下有八味水（具有八種特性的水），（人們）挖掘才能得到，涅槃也是這樣。』
案：僧亮說，這是回答第三個難題。寶亮說，地下的水，人們因為不知道，所以認為沒有。挖掘必定能見到，難道能說是開始才有嗎？涅槃的真體，通過修行善法才能顯現出來，不是由生因所造，難道是無常的嗎？
『譬如盲人看不見日月（太陽和月亮），（日月）先前就存在，不是現在才有的。』
案：僧亮說，這是回答第四個難題。寶亮說，達到涅槃這個名稱，道理有兩條途徑。一是就其作用而立名，二是就其體相而命名。這裡是根據體性來論述的。如果就真性來辨別其作用，那麼它的萬德也是永恒的。
『善男子，如人有罪被囚禁在牢獄中（囹圄），（他渴望）脫離牢獄，如同糞穢，（渴望得到）清凈之處，如同得到沐浴，（渴望得到）安穩之處，如同得到國王，（渴望得到）解脫，如同得到妻子眷屬，涅槃也是這樣。』
案：僧亮說，這是回答第五個難題。寶亮說，第五個難題，雖然引用了三個比喻，但現在這一個回答，也總括地解釋了。如同世人，如果恭敬謹慎，就能常常安穩，如果行為違背，就會觸犯法網。而父母（涅槃）常常是本來就有的，只是眾生生死顛倒，難道涅槃是開始才有的嗎？
『善男子，你說因為因緣的緣故（才能證得涅槃），（這是因為）了因的緣故，才能名為大涅槃因。』
案：僧亮說，既然已經分別回答了，更進一步解釋涅槃的因。這是了因，不是作因，所以是常。 寶亮說，再次舉出第二個問題重新解釋。之前說不是由莊嚴所成就，現在說從了因而顯現，不是從生因所生。
爾時光明遍照高貴德王（當時光明遍照，高貴德王）……
【English Translation】 English version: 'Good man, you say that because of adornment (using various merits to decorate), to adorn oneself, and then one can see (Nirvana).'
Commentary: Sengliang said, this is answering the second difficulty. The place without afflictions is true Nirvana. This place is silent and extinguished, and cannot be adorned. Seek it through self-adornment, not through adorning Nirvana. Baoliang said, removing obstacles, the true nature naturally appears. It is judged that it is not only when the delusions are exhausted that true nature arises.
'Good man, it is like underground water with eight flavors (water with eight characteristics), which can only be obtained by digging. Nirvana is also like this.'
Commentary: Sengliang said, this is answering the third difficulty. Baoliang said, underground water, people think it does not exist because they do not know it. Digging will surely reveal it, can it be said that it only begins to exist then? The true essence of Nirvana can only be revealed through cultivating good deeds, it is not created by the cause of birth, so how can it be impermanent?
'It is like a blind man who cannot see the sun and moon (the sun and the moon), (the sun and the moon) existed before, not just now.'
Commentary: Sengliang said, this is answering the fourth difficulty. Baoliang said, to attain the name of Nirvana, there are two paths. One is to establish the name based on its function, and the other is to name it based on its essence. This is discussed based on its essence. If we distinguish its function based on its true nature, then its myriad virtues are also eternal.
'Good man, like a person who is guilty and imprisoned in jail (lingyu), (he desires) to escape from prison, like filth, (desires) a clean place, like getting a bath, (desires) a safe place, like getting a king, (desires) liberation, like getting a wife and family, Nirvana is also like this.'
Commentary: Sengliang said, this is answering the fifth difficulty. Baoliang said, the fifth difficulty, although three metaphors are cited, this one answer now also explains it in general. Like worldly people, if they are respectful and cautious, they can always be safe, but if their actions violate, they will touch the net of the law. And parents (Nirvana) are always originally there, but sentient beings are upside down in birth and death, how can Nirvana only begin to exist?
'Good man, you say that because of causes and conditions (one can attain Nirvana), (this is) because of the cause of understanding, it can be called the cause of Great Nirvana.'
Commentary: Sengliang said, since it has already been answered separately, further explain the cause of Nirvana. This is the cause of understanding, not the cause of creation, so it is constant. Baoliang said, raise the second question again to re-explain. It was said before that it is not achieved by adornment, now it is said that it appears from the cause of understanding, not born from the cause of birth.
At that time, the light illuminated everywhere, King Noble Virtue (Ershiguangmingbianzhao Gaoguide Wang)……
)此是涅槃此是大涅槃。
案。僧亮曰。修經見空。會通二諦。得成六度。此是檀。此是波羅蜜者。見第一義。則見世諦也。寶亮曰。德王因此解釋。更作兩問。一謂。云何六度。名波羅蜜。而有不得名者。二問云何涅槃。云何大涅槃也。
善男子云何是施非波羅蜜(至)如雜華經中廣說。
案。僧亮曰。于相中有檀非檀不說空也。乃不見施者受者也。寶亮曰。正答初問也。夫行門之體。必應忘懷。若見有行之可行。便成分別。是以菩薩。用心得所。故不見有能施所施。不見有行之可行。而能大施。修因取果。不乖中道。若如此者。即謂波羅蜜也。所以爾者。正由菩薩忘三達諸法虛假。不見有施者受者。一無性相。若無此空解。則不得稱波羅蜜也。故經言。見有乞者。然後乃施。是而非波羅蜜也。
大般涅槃經集解卷第四十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十七
辨護法等四種罪人不定義 論闡提斷善根義 廣辯諸佛非天非非天等事 辨三漏義 辨七漏義
德王品之第三
善男子云何菩薩摩訶薩(至)是名不聞而聞。
案。僧亮曰。上說有為作因無常。涅槃從了因得則常。若爾者。十二部經。皆是涅
【現代漢語翻譯】 現代漢語譯本：這就是涅槃，這就是大涅槃（Nirvana，最終的解脫）。
案：僧亮說，通過修習經典而證悟空性，融會貫通世俗諦和勝義諦，就能成就六度（Paramita，六種達到彼岸的方法）。這裡所說的『這是佈施，這是波羅蜜』，是指證悟了第一義諦，也就證悟了世俗諦。寶亮說，德王因此解釋，又提出了兩個問題：一是，為什麼六度有的能稱為波羅蜜，有的卻不能？二是，什麼是涅槃？什麼又是大涅槃？
善男子，什麼是佈施但不是波羅蜜？（至）如《雜華經》中所廣說。
案：僧亮說，在有相的境界中行佈施，就不是真正的佈施，因為沒有證悟空性。真正的佈施是見不到施者、受者和所施之物的。寶亮說，這是對第一個問題的正面回答。修行之道的本質，必然是忘懷一切。如果認為有可修之行，就會產生分別心。因此，菩薩用心得當，所以見不到能施者和所施者，也見不到可修之行，從而能夠行大布施。通過修因來證得果，不偏離中道。如果能夠這樣，就可以稱為波羅蜜。之所以如此，正是因為菩薩忘卻了三事（施者、受者、施物），通達諸法虛假不實，見不到施者和受者，一切都無自性。如果沒有這種空性的理解，就不能稱為波羅蜜。所以經中說，見到有乞討者才去佈施，這不是波羅蜜。
《大般涅槃經集解》卷第四十六 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十七
辨護法等四種罪人不定義 論闡提（Icchantika，斷善根者）斷善根義 廣辯諸佛非天非非天等事 辨三漏義 辨七漏義
德王品第三
善男子，什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）？（至）這叫做不聞而聞。
案：僧亮說，上面說有為法是因，是無常的。涅槃是從了因得到的，所以是常。如果這樣，那麼十二部經（Dvadashanga-dharma，佛經的十二種分類），都是涅
【English Translation】 English version: This is Nirvana (the ultimate liberation), this is the Great Nirvana.
Commentary: Sengliang said, 'By cultivating the scriptures and realizing emptiness, harmonizing the two truths (conventional truth and ultimate truth), one can accomplish the Six Perfections (Paramitas, the six perfections to reach the other shore). The statement 'This is giving, this is Paramita' refers to realizing the first principle, which is also realizing the conventional truth.' Baoliang said, 'Because of this explanation, King Virtue further asked two questions: First, why are some of the Six Perfections called Paramitas while others are not? Second, what is Nirvana? What is Great Nirvana?'
Good man, what is giving that is not Paramita? (to) As extensively explained in the Avatamsaka Sutra.
Commentary: Sengliang said, 'Giving within the realm of appearances is not true giving because it does not realize emptiness. True giving is not seeing the giver, the receiver, or the gift.' Baoliang said, 'This is the direct answer to the first question. The essence of the practice is necessarily forgetting everything. If one thinks there is a practice to be practiced, it becomes discrimination. Therefore, Bodhisattvas use their minds appropriately, so they do not see the giver or the receiver, nor do they see a practice to be practiced, and thus they can give great giving. By cultivating the cause to realize the fruit, one does not deviate from the Middle Way. If one can do this, it can be called Paramita. The reason for this is precisely because Bodhisattvas forget the three (giver, receiver, and gift), understand that all dharmas are empty and unreal, and do not see the giver or the receiver; everything is without self-nature. Without this understanding of emptiness, it cannot be called Paramita. Therefore, the sutra says, 'Giving only after seeing a beggar is not Paramita.'
Collected Explanations of the Great Nirvana Sutra, Volume 46 Taisho Tripitaka, Volume 37, No. 1763, Collected Explanations of the Great Nirvana Sutra
Collected Explanations of the Great Nirvana Sutra, Volume 47
Distinguishing the Undefined Nature of the Four Types of Sinful People Who Protect the Dharma, etc. Discussing the Meaning of the Severance of Good Roots by Icchantikas (those who have severed their roots of goodness). Expounding Extensively on the Matter of All Buddhas Being Neither Gods Nor Non-Gods, etc. Distinguishing the Meaning of the Three Leaks. Distinguishing the Meaning of the Seven Leaks.
Chapter Three on King Virtue
Good man, what is a Bodhisattva-Mahasattva (Great Bodhisattva)? (to) This is called hearing without hearing.
Commentary: Sengliang said, 'The above says that conditioned dharmas are causes and are impermanent. Nirvana is obtained from the complete cause, so it is permanent. If so, then all twelve divisions of the scriptures (Dvadashanga-dharma, the twelve categories of Buddhist scriptures) are Nir
槃了因。即是經也。文深義奧。非二乘所聞也。聲聞緣覺經中。無闡提有佛性。所以重說此事者。欲發德王問也。
光明遍照高貴德王(至)何故名為一闡提耶。
案。僧亮曰。德王以二難。初以佛性一難。成前第五涅槃不定之義。若佛性是善。應遮地獄及闡提也。性若常者。應遮令不無常也。僧宗曰。此問之生。由前而來。前六難。初句令本無今有。如來已釋此義。明非是始有。言佛性之理。萬化之表。生死之外。其旨已彰。其令承本有之言。便謂與陰為一。陰既無常。使性亦無常。此中有八句。前三句難使不得已有。若有則應見用。無則金剛謝時方有。還覆成本無今有。若本無今有。便是無常也。下五句不定難。大意皆欲佛果是無常。成前六句無常難也。尋不定難之來由。前佛答高貴。明不定之理。今難言。若以不定使不問。可得聞者。便應還生也。初難言。若有佛性。則應有用。便應遮地獄。而令四禁五逆之人。不免惡道。當知身中非是本有。若非本有。則無常也。第二難言。若身有性。此性既常。便應有常樂之用。何故復言。無常樂我耶。若無常我。則身中不得有性也。第三難言。闡提斷善。而佛性既云已有。便應為闡提所斷。若汝言雖有。不可斷者。復不得言無常樂我。若言即時未有。則是本
【現代漢語翻譯】 現代漢語譯本： 『槃了因』，指的就是這部經。文字深奧，義理精微，不是聲聞乘和緣覺乘所能理解的。在聲聞乘和緣覺乘的經典中，沒有闡提（斷善根者）也有佛性的說法。之所以要再次強調這件事，是爲了引發光明遍照高貴德王（菩薩名）的提問。
光明遍照高貴德王（菩薩名）問：（一直）到：為什麼稱為一闡提（斷善根者）呢？
根據僧亮的解釋：德王（菩薩名）用兩個難題，首先用佛性來發難，以成就前面第五個涅槃不定的含義。如果佛性是善的，就應該能夠阻止地獄和一闡提（斷善根者）的產生。如果佛性是常的，就應該阻止它變得無常。
僧宗說：這個問題的產生，是由前面的問題而來的。前面的六個難題，第一句是說本來沒有現在有。如來已經解釋了這個含義，說明佛性不是開始才有的。佛性的道理，超越萬物變化，超越生死輪迴，這個宗旨已經很明顯了。如果承認真性本有的說法，就認為真性與五陰（色、受、想、行、識）為一。五陰既然是無常的，就使得真性也變成無常。這裡面有八句話。前三句是說，如果真性存在，就應該能夠發揮作用。如果沒有作用，那麼在金剛謝世的時候才會有，又回到了本來沒有現在有的狀態。如果本來沒有現在有，那就是無常的。後面的五句是不定之難，大意都是想說明佛果是無常的，以成就前面六句的無常之難。探尋不定之難的來由，是由於前面佛陀回答高貴（菩薩名），闡明不定的道理。現在發難說，如果用不定來使人不發問，可以聽聞佛法的人，就應該還會再生。第一個難題是說，如果有佛性，就應該有用處，就應該能夠阻止地獄的產生，而使那些犯了四禁五逆（四重禁戒，五逆重罪）的人，不免於墮入惡道。應當知道，身體中不是本來就有的。如果不是本來就有的，那就是無常的。第二個難題是說，如果身體中有真性，這個真性既然是常的，就應該有常樂的作用。為什麼又說無常樂我呢？如果沒有常樂我，那麼身體中就不能有真性。第三個難題是說，一闡提（斷善根者）斷絕了善根，而佛性既然說是已經有了，就應該被一闡提（斷善根者）所斷。如果你們說雖然有佛性，但是不可斷，那就又不能說無常樂我。如果說即時還沒有，那就是本來
【English Translation】 English version: 'Panliaoyin' refers to this Sutra. The text is profound and the meaning is subtle, not understandable by the Sravaka and Pratyekabuddha vehicles. In the Sutras of the Sravaka and Pratyekabuddha vehicles, there is no saying that even Icchantikas (those who have severed their roots of goodness) have Buddha-nature. The reason for emphasizing this matter again is to elicit the question from Guangming Bianzhao Gaogui Dewang (Bodhisattva's name).
Guangming Bianzhao Gaogui Dewang (Bodhisattva's name) asked: (Up to) Why is one called an Icchantika (one who has severed their roots of goodness)?
According to Sengliang's explanation: Dewang (Bodhisattva's name) uses two difficulties, first using Buddha-nature to initiate the difficulty, in order to accomplish the meaning of the fifth uncertain Nirvana mentioned earlier. If Buddha-nature is good, it should be able to prevent the arising of hell and Icchantikas (those who have severed their roots of goodness). If Buddha-nature is permanent, it should prevent it from becoming impermanent.
Sengzong said: The arising of this question comes from the previous questions. The first of the previous six difficulties is that what was originally non-existent now exists. The Tathagata has already explained this meaning, clarifying that Buddha-nature is not something that only began to exist. The principle of Buddha-nature transcends the changes of all things and transcends the cycle of birth and death. This purpose is already very clear. If one acknowledges the statement that true nature is inherently existent, then one considers true nature to be one with the five skandhas (form, feeling, perception, volition, and consciousness). Since the five skandhas are impermanent, it causes true nature to also become impermanent. There are eight sentences here. The first three sentences say that if true nature exists, it should be able to function. If it has no function, then it will only exist when the Vajra body disintegrates, returning to the state of originally non-existent now existent. If it was originally non-existent now existent, then it is impermanent. The following five sentences are the difficulty of uncertainty, the general idea of which is to illustrate that the Buddha-fruit is impermanent, in order to accomplish the difficulty of impermanence in the previous six sentences. Exploring the origin of the difficulty of uncertainty is due to the fact that the Buddha previously answered Gaogui (Bodhisattva's name), elucidating the principle of uncertainty. Now the difficulty is raised, saying that if uncertainty is used to prevent people from asking questions, those who can hear the Dharma should still be reborn. The first difficulty is that if there is Buddha-nature, it should be useful, it should be able to prevent the arising of hell, and cause those who have committed the four prohibitions and five rebellious acts (four major prohibitions, five heinous crimes) to not escape falling into evil paths. It should be known that it is not originally existent in the body. If it is not originally existent, then it is impermanent. The second difficulty is that if there is true nature in the body, and this true nature is permanent, then it should have the function of permanence and bliss. Why then is it said that there is impermanence, suffering, non-self? If there is no permanence, bliss, non-self, then there cannot be true nature in the body. The third difficulty is that Icchantikas (those who have severed their roots of goodness) have severed their roots of goodness, and since Buddha-nature is said to already exist, it should be severed by the Icchantikas (those who have severed their roots of goodness). If you say that although there is Buddha-nature, it cannot be severed, then you cannot say that there is impermanence, suffering, non-self. If you say that it does not yet exist at this moment, then it is originally
無之義。又且若有性。不可令斷者。即闡提之義。不定反覆致難也。犯四重名不定者。先就邪定中。四種人是不定。故無常也。第二就正定聚中。二乘人是不定。故無常也。第三就如來明不定。第四就涅槃明不定。第五總舉一切法通因果。皆為不定。下至闡提。上至諸佛。闡提窮惡之原。以其不定。得成佛者。如來是盡善之極。亦以不定之義。還為生死。雖有五句。意在難果也。寶亮曰。德王第二問。后卷方答。何故爾。向答初問後言。犯重禁人。及一闡提。盡有佛性。今於此經。而得聞之。德王今因斯語。復更作二難。佛正得先遣此義。故來假答向大小涅槃之相也。后二難中。初難有五關。若使犯重及一闡提等有佛性者。佛性是善。何故墮于地獄。第二關言。若使是等。必有佛性。不應言無有常樂我凈。第三關言。若斷善根。名一闡提。佛性是善。何故不斷。第四關言。若佛性果斷。復云何言是常樂我凈。第五關言。若佛性不斷。則不應得受一闡提名也。雖有此五關。皆展轉相成。共結一難。智秀曰。由佛答前難云。涅槃非本無今有。體非聞法。此第三翻。更復設難執闡提無性。及以不定。使涅槃體。還成本無今有。便是無常可聞之法也。初三句為難雖異。意正欲令佛性非是本有。涅槃應是本無今有。不得非是聞法
【現代漢語翻譯】 現代漢語譯本 『無』的含義在於，如果存在某種『性』，且不可斷滅，那就是一闡提（icchantika，斷善根者）的含義。這種不定性導致了困難。『犯四重名不定者』，首先就邪定聚（wrongly destined）而言，四種人是不定的，所以是無常的。第二，就正定聚（rightly destined）而言，二乘人（聲聞和緣覺）是不定的，所以是無常的。第三，就如來（Tathagata，佛的稱號）而言，是不定的。第四，就涅槃（Nirvana，寂滅）而言，是不定的。第五，總括一切法，包括因和果，都是不定的。下至一闡提，上至諸佛（Buddha）。一闡提窮盡了惡的根源，因為其不定性，可以成佛。如來是盡善的極致，也因為不定性的含義，還會經歷生死。雖然有五句，但意在質疑果報。寶亮說，德王（King Virtue）的第二個問題，在後面的章節才回答。為什麼呢？因為之前回答了第一個問題后說，犯重禁的人和一闡提，都有佛性（Buddha-nature）。現在在這部經中，才得以聽聞。德王現在因為這句話，又提出了兩個難題。佛陀正好先遣除了這個含義，所以才來假設回答之前大小涅槃的相狀。後面的兩個難題中，第一個難題有五個關卡。如果犯重罪和一闡提等有佛性，佛性是善，為什麼會墮入地獄？第二關說，如果這些人必定有佛性，就不應該說沒有常樂我凈（eternal bliss, true self, purity）。第三關說，如果斷了善根，就叫做一闡提，佛性是善，為什麼不斷？第四關說，如果佛性果真斷了，又怎麼說是常樂我凈？第五關說，如果佛性不斷，就不應該得到一闡提的名字。雖然有這五個關卡，但都是輾轉相成，共同構成一個難題。智秀說，由於佛陀回答之前的難題說，涅槃不是本來沒有現在才有，其體性不是聽法而得。這是第三次反駁，再次提出難題，執著於一闡提沒有佛性，以及不定性，使得涅槃的體性，又變成本來沒有現在才有，便是無常可聞之法了。最初的三句話雖然提出的難題不同，但意在說明佛性不是本來就有的，涅槃應該是本來沒有現在才有的，不應該是聽法而得的。
【English Translation】 English version The meaning of 'non-existence' lies in that if there is a certain 'nature' that cannot be severed, then that is the meaning of icchantika (one who has severed their roots of goodness). This uncertainty leads to difficulties. 'Those who commit the four major offenses are uncertain,' firstly, in terms of the wrongly destined, the four types of people are uncertain, therefore they are impermanent. Secondly, in terms of the rightly destined, the two vehicles (Shravakas and Pratyekabuddhas) are uncertain, therefore they are impermanent. Thirdly, in terms of the Tathagata (title of the Buddha), it is uncertain. Fourthly, in terms of Nirvana (extinction), it is uncertain. Fifthly, generalizing all dharmas, including cause and effect, are all uncertain. From the lowest icchantika to the highest Buddhas (Buddha). The icchantika exhausts the source of evil, and because of its uncertainty, it can become a Buddha. The Tathagata is the ultimate of perfect goodness, and also because of the meaning of uncertainty, it will still experience birth and death. Although there are five sentences, the intention is to question the karmic retribution. Bao Liang said that King Virtue's (King Virtue) second question is answered in the later chapters. Why? Because after answering the first question, it was said that those who commit serious offenses and the icchantika all have Buddha-nature (Buddha-nature). Now, in this sutra, it is heard. King Virtue now raises two more difficulties because of this statement. The Buddha happened to dispel this meaning first, so he came to hypothetically answer the previous appearances of the Great and Small Nirvana. In the latter two difficulties, the first difficulty has five checkpoints. If those who commit serious crimes and the icchantika have Buddha-nature, and Buddha-nature is good, why do they fall into hell? The second checkpoint says that if these people must have Buddha-nature, it should not be said that there is no eternal bliss, true self, purity (eternal bliss, true self, purity). The third checkpoint says that if the roots of goodness are severed, it is called icchantika, and Buddha-nature is good, why is it not severed? The fourth checkpoint says that if Buddha-nature is really severed, how can it be said to be eternal bliss, true self, purity? The fifth checkpoint says that if Buddha-nature is not severed, it should not be given the name icchantika. Although there are these five checkpoints, they are all interconnected and form a common difficulty. Zhi Xiu said that because the Buddha answered the previous difficulty by saying that Nirvana is not originally non-existent and now existent, and its nature is not obtained by hearing the Dharma. This is the third rebuttal, and the difficulty is raised again, clinging to the icchantika having no nature and uncertainty, making the nature of Nirvana become originally non-existent and now existent, which is the impermanent Dharma that can be heard. Although the first three sentences raise different difficulties, the intention is to show that Buddha-nature is not originally existent, and Nirvana should be originally non-existent and now existent, and should not be obtained by hearing the Dharma.
。后五句作不定難責。使諸法皆悉不定。涅槃既爾。應還為無常成聞法也。
世尊犯四重禁名為不定(至)一闡提等當得涅槃。
案。僧亮曰。第二難闡提不應成佛。何者。四人是邪定。若邪定不定。正定亦應不定。若不定者。涅槃則非常。若有常樂。則闡提不應成佛也。寶亮曰。此下作不定難。且前並列不定之事。然後結難。若闡提不定。后還成佛者。萬法皆然。涅槃既是萬法之數。亦應不定。還可作生死。法瑤曰。若更是不定。當知無有常樂也。
爾時世尊告光明遍照(至)吾當為汝分別演說。
案。寶亮曰。將欲答難。先贊其得理兼識之也。
善男子一闡提者亦不決定(至)以不決定是故能得。
案。僧亮曰。先答后問也。僧宗曰。就答中先答第四。其前引四種邪定為難。令且舉闡提。后更歷四人出也。次答第三。義勢兼答第一第二。下答二乘竟。未答第五。先答涅槃第六句也。初句實如汝語。正以不定故得佛。但法不可一類。欲使涅槃亦是不定。何以故爾。夫法有有同異。若是有為。則備三種。以其體無常故。是相續假。以其無自性故。有一時因成假也。相待得稱故。有相待假。答涅槃唯可名中相待耳。以如此義故。亦義稱不定。以其是常。免二假之相。故可為實不定
【現代漢語翻譯】 現代漢語譯本： 后五句是不確定的責難，使得所有法都變得不確定。如果涅槃也是這樣，那麼它應該會變回無常，成為一種聽聞之法。 世尊犯四重禁名為不定（至）一闡提（Icchantika，斷善根者）等當得涅槃。 按僧亮的說法，第二點是責難一闡提不應該成佛。為什麼呢？因為四種人是邪定（Mithyatva，錯誤的決定）。如果邪定是不確定的，那麼正定（Samyaktva，正確的決定）也應該是不確定的。如果不確定，那麼涅槃就不是恒常的。如果沒有恒常的快樂，那麼一闡提就不應該成佛。寶亮說，下面是不定之難。首先並列不確定的事情，然後總結責難。如果一闡提是不確定的，後來又成佛了，那麼萬法都是如此。涅槃既然是萬法之數，也應該是不確定的，還可以變成生死。法瑤說，如果再是不確定的，那麼就知道沒有恒常的快樂了。 爾時世尊告光明遍照（至）吾當為汝分別演說。 按寶亮的說法，將要回答責難，先讚揚他得理兼識。 善男子，一闡提者亦不決定（至）以不決定是故能得。 按僧亮的說法，先回答後面的問題。僧宗說，在回答中先回答第四個問題。他之前引用四種邪定作為責難，讓他先舉一闡提，然後再歷數四種人。接下來回答第三個問題，義理上兼顧回答了第一和第二個問題。下面回答二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘）之後，還沒有回答第五個問題，先回答涅槃的第六句。第一句確實如你所說，正是因為不確定才能成佛。但是法不可一概而論，想要讓涅槃也是不確定的。為什麼呢？因為法有同有異。如果是有為法（Samskrta-dharma，有條件產生的法），那麼就具備三種假（假名，虛假的存在）。因為它的體是無常的，所以是相續假（Samtati-prajnapti，連續性的假名）。因為它沒有自性，所以有一時因成假（Ksanika-hetu-prajnapti，瞬間原因造成的假名）。因為相待才能得到稱謂，所以有相待假（Apeksha-prajnapti，依賴性的假名）。回答說涅槃只能稱作中相待。因為如此的意義，也可以稱作不確定。因為它恒常，免除了兩種假的相，所以可以認為是真正的不確定。
【English Translation】 English version: The last five sentences pose an indefinite challenge, making all dharmas uncertain. If Nirvana (Nirvana, the state of enlightenment) is also like this, then it should revert to impermanence, becoming a doctrine to be heard. The World Honored One committing the four major offenses is called indefinite (to) Icchantikas (Icchantika, those who have severed their roots of goodness) and others will attain Nirvana. According to Sengliang, the second point is to challenge that Icchantikas should not become Buddhas. Why? Because the four types of people are Mithyatva (Mithyatva, wrong determination). If Mithyatva is uncertain, then Samyaktva (Samyaktva, right determination) should also be uncertain. If it is uncertain, then Nirvana is not constant. If there is no constant happiness, then Icchantikas should not become Buddhas. Baoliang said, below is the difficulty of uncertainty. First, list the uncertain things in parallel, and then summarize the challenge. If Icchantikas are uncertain and later become Buddhas, then all dharmas are like this. Since Nirvana is a number of all dharmas, it should also be uncertain and can also become Samsara (Samsara, cycle of birth and death). Fayaosays, if it is uncertain again, then you know that there is no constant happiness. At that time, the World Honored One told Guangming Bianzhao (to) I will explain and elaborate for you. According to Baoliang, about to answer the challenge, first praise him for being reasonable and knowledgeable. Good man, Icchantikas are also not definite (to) because of being indefinite, they can attain. According to Sengliang, answer the later question first. Sengzong said, in the answer, first answer the fourth question. He previously cited the four types of Mithyatva as a challenge, let him first cite Icchantikas, and then enumerate the four types of people. Next, answer the third question, and the meaning also takes into account the first and second questions. Below, after answering the Sravaka-yana and Pratyekabuddha-yana (Sravaka-yana and Pratyekabuddha-yana, Vehicle of Hearers and Vehicle of Solitary Buddhas), the fifth question has not been answered, first answer the sixth sentence of Nirvana. The first sentence is indeed as you said, it is precisely because of uncertainty that one can become a Buddha. However, dharmas cannot be generalized, wanting to make Nirvana also uncertain. Why? Because dharmas have similarities and differences. If it is Samskrta-dharma (Samskrta-dharma, conditioned dharmas), then it has three types of Prajnapti (Prajnapti, designation, conceptual construction). Because its substance is impermanent, it is Samtati-prajnapti (Samtati-prajnapti, continuum designation). Because it has no self-nature, there is Ksanika-hetu-prajnapti (Ksanika-hetu-prajnapti, momentary cause designation). Because appellations are obtained by dependence, there is Apeksha-prajnapti (Apeksha-prajnapti, dependent designation). The answer is that Nirvana can only be called middle dependence. Because of this meaning, it can also be called uncertain. Because it is constant, it avoids the appearance of two types of Prajnapti, so it can be considered truly uncertain.
也。僧亮曰。未是正答。且略舉第二問。以虛眾人之心。令體萬法無定相也。智秀曰。所以別答前問難者。欲明闡提成佛。知所斷之善。非是佛性。為成答前三難義耳。此第一先舉第四難。第四事偏別答第四難者。欲明闡提后得成佛。故知因中所斷之善。非是佛性。為成答前三難義耳。
如汝所言佛性不斷(至)非有漏非無漏是故不斷。
案。僧亮曰。答第三也。從理名內。不從理名外。內外皆是性。不可斷也。僧宗曰。此下答前三中第三句。其前難意。欲闡提善根既斷。性亦應斷。今答言。善有二種。內之與外。意業善為內。身口業善為外。佛性非內外。故非無常也。闡提佛性。既是當有。非為已有。豈可責令遮地獄。既言當有。豈得有常樂我凈義。勢可得兼當第一第二難也。復有二種。更廣明佛性不同此也。此言無漏。是因地無漏也。非常者。佛性不同三心滅處。及三無為常也。若斷已得名闡提者。言起作之善是可斷。后復還得故。以斷起作之善。故稱闡提。佛性理常。性相恒爾。豈可斷耶。寶亮曰。正舉第一問來答我上言。譬提有佛性。唯有正因性。本不論有緣因。何故作此之難。而令斷生已得善故。受闡提名也。善有二種。一內二外者。若意地所生善名內。從身口所生善為外。正因之性。非此內
【現代漢語翻譯】 現代漢語譯本： 也。僧亮說：『這不是正確的回答。且先簡略地提出第二個問題，以動搖眾人的心，使他們體會到萬法沒有固定的相狀。』智秀說：『之所以特別回答前面的提問，是爲了闡明一闡提（Icchantika，斷善根者）能夠成佛，知道所斷的善不是佛性，以此來完成對前面三個問題的解答。』這裡首先提出第四個問題，特別回答第四個問題，是爲了闡明一闡提後來能夠成佛，所以知道因地中所斷的善不是佛性，以此來完成對前面三個問題的解答。
『如你所說佛性不斷（直到）非有漏非無漏，所以不斷。』
僧亮批註說：『這是回答第三個問題。從理上說是內，不從理上說是外。內外都是性，不可斷。』僧宗說：『下面回答前面三個問題中的第三句。前面的提問意思是，一闡提的善根既然斷了，佛性也應該斷。現在回答說，善有兩種，內和外。意業的善是內，身口業的善是外。佛性不是內也不是外，所以不是無常的。一闡提的佛性，既然是將來才有的，不是已經有的，怎麼能責令他遮蔽地獄呢？既然說是將來才有的，怎麼能有常樂我凈的意義呢？勢必可以兼顧第一和第二個問題。』又有兩種說法，更廣泛地闡明佛性與此不同。這裡說的無漏，是因地的無漏。非常者，佛性不同於三心滅處，以及三無為的常。如果斷了已得的善就叫做一闡提，那麼起作的善是可以斷的，後來又可以得到，所以因為斷了起作的善，才稱為一闡提。佛性理常，性相恒常如此，怎麼可以斷呢？寶亮說：『正是舉出第一個問題來回答我上面所說。譬如一闡提有佛性，只有正因性，本來沒有討論有緣因，為什麼要做這樣的提問，而使斷生已得的善，因此受到一闡提的名稱呢？』善有兩種，一是內，二是外。如果意地所生的善叫做內，從身口所生的善叫做外。正因之性，不是這種內
【English Translation】 English version: Also. The monk Liang said, 'This is not the correct answer. Let's briefly raise the second question to shake the hearts of the people, so that they can understand that all dharmas have no fixed characteristics.' Zhi Xiu said, 'The reason for specifically answering the previous questions is to clarify that an Icchantika (one who has severed their roots of goodness) can become a Buddha, knowing that the goodness that is severed is not Buddha-nature, in order to complete the answers to the previous three questions.' Here, the fourth question is raised first, and the fourth question is specifically answered, in order to clarify that an Icchantika can later become a Buddha, so knowing that the goodness severed in the causal ground is not Buddha-nature, in order to complete the answers to the previous three questions.
'As you say, Buddha-nature is not cut off (until) neither conditioned nor unconditioned, therefore it is not cut off.'
Monk Liang commented, 'This is answering the third question. From the perspective of principle, it is internal; not from the perspective of principle, it is external. Both internal and external are nature, and cannot be cut off.' Monk Zong said, 'Below is the answer to the third sentence of the previous three questions. The meaning of the previous question is that since the roots of goodness of an Icchantika are cut off, Buddha-nature should also be cut off. Now the answer is that there are two kinds of goodness, internal and external. The goodness of mental karma is internal, and the goodness of body and speech karma is external. Buddha-nature is neither internal nor external, so it is not impermanent. The Buddha-nature of an Icchantika, since it is something that will exist in the future, not something that already exists, how can we demand that he block hell? Since it is said that it will exist in the future, how can there be the meaning of permanence, bliss, self, and purity? It is bound to be able to take into account the first and second questions.' There are also two kinds of explanations, which more broadly clarify that Buddha-nature is different from this. The unconditioned mentioned here is the unconditioned of the causal ground. The non-eternal is that Buddha-nature is different from the place where the three minds cease, and the permanence of the three unconditioned. If cutting off the goodness that has already been attained is called an Icchantika, then the goodness of arising and acting can be cut off, and later it can be attained again, so because the goodness of arising and acting is cut off, it is called an Icchantika. Buddha-nature is eternally true in principle, and its nature and characteristics are always like this, how can it be cut off?' Bao Liang said, 'It is precisely raising the first question to answer what I said above. For example, an Icchantika has Buddha-nature, only the direct cause nature, originally there was no discussion of the contributing cause, why ask such a question, and cause the goodness of cutting off birth and attaining to receive the name of Icchantika?' There are two kinds of goodness, one is internal and the other is external. If the goodness produced in the mental ground is called internal, and the goodness produced from body and speech is called external. The nature of the direct cause is not this internal
外善攝。故不斷也。漏有漏者。若狹相所起之善名有漏。若於緣中稱境解。不與惑俱。名之無漏。明正因性亦非此二善。是故不斷也。常無常者。昔于滅諦中善名常。從緣中所起者。名無常。正因性亦非常善無常善。所以不斷也。而正因佛性若可斷。則應同上所列善。而今不然。故知不斷。正斷緣中所生善故。得一闡提名也。
復有二種一者常(至)佛性非常非無常是故不斷。
案。僧亮曰。正因是常。緣因是無常也。
若是斷者則應還得(至)若斷已得名一闡提。
案。僧亮曰。明起作法力相傾奪。起邪見斷善根入地獄。起正見則斷闡提遮地獄。佛性非起作。不能遮地獄無常。及闡提通答前三難也。
犯四重者亦是不定(至)見一切法是無常相。
案。僧亮曰。犯四重者。更稱后難答也。寶亮曰。此下答第二問。明闡提雖當時斷善根。后若善根發時。其必成佛。無有中間停者。若是定者。云何成佛耶。涅槃乃可是萬法之數。其體用是定故。不得同生死虛偽也。真體不動。跡無定相。先說十譬。明萬法是虛。后廣明化物也。
善男子亦有定相(至)得阿耨多羅三藐三菩提心。
案。僧亮曰。謂涅槃者。對二十五有。故為定也。
善男子如來今于拘尸城(至)
【現代漢語翻譯】 現代漢語譯本： 外在的善行是可以被攝取的，因此不是斷滅。『漏』和『有漏』指的是：如果狹隘的表相所產生的善，就稱為『有漏』。如果在因緣之中，能夠如實地理解境界，不與迷惑相伴隨，就稱為『無漏』。而闡明正因佛性的，既不是有漏的善，也不是無漏的善，所以不是斷滅。『常』和『無常』指的是：過去在滅諦中所說的善，稱為『常』。從因緣中所產生的善，稱為『無常』。正因佛性既不是常的善，也不是無常的善，所以不是斷滅。如果正因佛性可以被斷滅，那就應該和上面所列舉的善一樣。但現在不是這樣，所以知道它是不斷滅的。正是因為斷滅了因緣所生的善，才會被稱為『一闡提』(Icchantika，斷善根者)。 還有兩種情況：一種是常（直到）佛性(Buddha-nature)不是常，也不是無常，所以不是斷滅。 註釋：僧亮說，正因是常，緣因是無常。 如果是斷滅的，那就應該可以恢復（直到）如果斷滅了，就可以被稱為『一闡提』。 註釋：僧亮說，闡明起作的法力相互傾奪，產生邪見，斷滅善根，墮入地獄。產生正見，就能斷滅一闡提，遮止地獄。佛性不是起作，不能遮止地獄的無常，以及一闡提，這是對前面三個問題的總回答。 犯四重戒(four grave offenses)的人也是不定的（直到）見到一切法都是無常的相。 註釋：僧亮說，犯四重戒的人，更進一步地回答了後面的難題。寶亮說，下面回答第二個問題，闡明一闡提雖然當時斷滅了善根，但如果後來善根萌發，那他必定能夠成佛，沒有中間停滯的情況。如果是定性的，怎麼能成佛呢？涅槃(Nirvana)可以說是萬法之數，它的體和用是定性的，所以不能和生死的虛偽相同。真體不動，事蹟沒有定相。先前說了十個譬喻，闡明萬法是虛妄的，後面廣泛地闡明教化眾生的事。 善男子，也有定相（直到）獲得阿耨多羅三藐三菩提心(anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心)。 註釋：僧亮說，所謂的涅槃，是針對二十五有(twenty-five realms of existence)而言的，所以是定性的。 善男子，如來(Tathagata)現在在拘尸那迦城(Kushinagar)（直到）
【English Translation】 English version: External good deeds can be accumulated, therefore they are not severed. 'Leaky' and 'with leakage' refer to: if the good arising from narrow appearances is called 'with leakage'. If, within conditions, one can truly understand the realm without being accompanied by delusion, it is called 'without leakage'. However, clarifying the inherent Buddha-nature (Buddha-nature) is neither good with leakage nor good without leakage, so it is not severed. 'Permanent' and 'impermanent' refer to: the good spoken of in the past within the cessation of suffering (Nirvana) is called 'permanent'. The good arising from conditions is called 'impermanent'. The inherent Buddha-nature is neither permanent good nor impermanent good, so it is not severed. If the inherent Buddha-nature could be severed, it should be like the good deeds listed above. But it is not so now, so we know it is not severed. It is precisely because the good arising from conditions is severed that one is called an 'Icchantika' (one who has severed their roots of goodness). Furthermore, there are two situations: one is permanent (until) Buddha-nature is neither permanent nor impermanent, therefore it is not severed. Annotation: Sengliang said, the inherent cause is permanent, the conditional cause is impermanent. If it were severed, then it should be recoverable (until) if it is severed, then one can be called an 'Icchantika'. Annotation: Sengliang said, clarifying that the power of arising actions mutually contend, giving rise to wrong views, severing roots of goodness, and falling into hell. Giving rise to right views can sever Icchantika and prevent hell. Buddha-nature is not arising action, it cannot prevent the impermanence of hell, and Icchantika, this is a comprehensive answer to the previous three difficulties. Those who violate the four grave offenses are also uncertain (until) seeing all dharmas as impermanent. Annotation: Sengliang said, those who violate the four grave offenses further answer the later difficulties. Baoliang said, below answers the second question, clarifying that although Icchantika severed their roots of goodness at that time, if later the roots of goodness sprout, then they will surely attain Buddhahood, without any intermediate stagnation. If it were fixed, how could one attain Buddhahood? Nirvana can be said to be the number of all dharmas, its essence and function are fixed, so it cannot be the same as the falseness of birth and death. The true essence is unmoving, and the traces have no fixed appearance. Earlier, ten metaphors were spoken to clarify that all dharmas are illusory, and later, the matter of teaching sentient beings is extensively clarified. Good man, there are also fixed appearances (until) attaining the mind of anuttarā-samyak-saṃbodhi. Annotation: Sengliang said, the so-called Nirvana is in response to the twenty-five realms of existence, so it is fixed. Good man, the Tathagata is now in Kushinagar (until)
如來涅槃亦復如是。
案。僧亮曰。涅槃有大小。亦多義。今唯大涅槃。常樂我凈四義是定。余義皆不定也。如有為法。無常苦定。余義不定也。二端不可燒者。明其應二身不可滅也。寶亮曰。此下乃至非說非非說。當知如來之身。非如來。非不如來。是故如來不定。
善男子當知如來亦復不定(至)以是義故如來不定。
案。僧亮曰。前非天一句。四種天明如來並非也。從非人以下。先列竟。后次第釋也。
善男子何故如來不名世天(至)是故如來亦非非定。
案。僧亮曰。說眾生相者。自言我是人中師子。諸法各各別異相者。如眼不見香。耳不睹色。諸佛不爾也。唯有一相者。可以法身為目。不可以六根分別也。金剛身品云。除一法相。不可以人天一相而名也。如來法界者。如來法性也。久已遠離諸相者。上明三十二相。下明如來久離此事也。善知諸相者。隨眾生應見諸相。善知應之也。虛空相故者。空無分別。如來不爾。
如來非有漏何以故(至)如來永斷是故非漏。
案。僧宗曰。此下釋非漏。先總明非三漏。從三漏後起七漏。二是漏。五是助漏因緣。其或有從治道制名。或從因受稱。將說起見故。先明疑心。此是見之所由也。又一釋。生六種見者。此正見見漏
【現代漢語翻譯】 現代漢語譯本：如來的涅槃也是如此。
註釋：僧亮說，涅槃有大小之分，也有多種含義。現在唯有大涅槃，常、樂、我、凈四種意義是確定的，其餘意義都不確定。如有為法，無常、苦是確定的，其餘意義不確定。『二端不可燒者』，說明應化身和法身都不可滅。寶亮說，從下文『非說非非說』可知，如來的身體，非如來，也非不如來，所以如來是不定的。
善男子，應當知道如來也是不定的（至）因為這個緣故，如來是不定的。
註釋：僧亮說，前面『非天』一句，四種天說明如來並非天。從『非人』以下，先列舉完畢，然後依次解釋。
善男子，為什麼如來不稱為世天（至）所以如來也不是非不定。
註釋：僧亮說，說眾生相，是說自己是人中獅子。諸法各有各的差別相，如眼睛看不見香味，耳朵看不見顏色。諸佛不是這樣。『唯有一相』，可以用法身作為目標，不可以六根來分別。金剛身品說，除了一法相，不可以用人天一相來命名。如來法界，就是如來的法性。『久已遠離諸相』，上面說明三十二相，下面說明如來早已遠離這些相。『善知諸相』，是隨眾生應該見到的各種相。『善知應之』，是善於知道如何應化。『虛空相故』，虛空沒有分別，如來不是這樣。
如來不是有漏的，為什麼（至）如來永遠斷除，所以不是有漏。
註釋：僧宗說，下面解釋『非漏』。先總的說明不是三種漏，從三種漏之後產生七種漏。二是漏，五是助漏的因緣。或許有從治理的角度命名，或許從因上接受名稱。將要說生起見解的緣故，先說明疑心，這是見解產生的原因。又一種解釋，產生六種見解，這是正見見漏。
【English Translation】 English version: The Nirvana of the Tathagata is also like this.
Commentary: The monk Liang said that Nirvana has major and minor aspects, and also many meanings. Now, only the Great Nirvana, with its four meanings of permanence, bliss, self, and purity, is definite. The remaining meanings are indefinite. For example, in conditioned dharmas, impermanence and suffering are definite, while the remaining meanings are indefinite. 'The two ends cannot be burned' indicates that both the manifested body and the Dharma body cannot be extinguished. Bao Liang said that from the following 'neither speaking nor not speaking,' it should be understood that the body of the Tathagata is neither the Tathagata nor not the Tathagata. Therefore, the Tathagata is indefinite.
Good man, you should know that the Tathagata is also indefinite (to) For this reason, the Tathagata is indefinite.
Commentary: The monk Liang said that the previous phrase 'not a deva' indicates that the four types of devas show that the Tathagata is not a deva. From 'not a human' onwards, the list is first presented completely, and then explained in order.
Good man, why is the Tathagata not called a worldly deva (to) Therefore, the Tathagata is also not non-indefinite.
Commentary: The monk Liang said that speaking of the characteristics of sentient beings means saying that oneself is a lion among humans. The dharmas each have their own distinct characteristics, such as the eyes not seeing fragrance and the ears not seeing color. The Buddhas are not like this. 'Only having one characteristic' means that the Dharma body can be used as the goal, and it cannot be distinguished by the six senses. The Vajra Body Chapter says that apart from the one Dharma characteristic, it cannot be named by the single characteristic of humans and devas. The Dharma realm of the Tathagata is the Dharma nature of the Tathagata. 'Long since separated from all characteristics' means that the thirty-two characteristics are explained above, and below it explains that the Tathagata has long been separated from these characteristics. 'Knowing all characteristics well' means following the various characteristics that sentient beings should see. 'Knowing how to respond well' means being good at knowing how to manifest. 'Because of the characteristic of emptiness' means that emptiness has no distinctions, and the Tathagata is not like this.
The Tathagata is not with outflows, why (to) The Tathagata has eternally eradicated them, therefore is not with outflows.
Commentary: The monk Zong said that below explains 'not with outflows'. First, it generally explains that it is not the three outflows. After the three outflows, seven outflows arise. Two are outflows, and five are conditions that assist the outflows. Perhaps they are named from the perspective of governance, or perhaps they receive names from the cause. Because it will speak of the arising of views, it first explains doubt, which is the reason for the arising of views. Another explanation is that the six views arise, which is the correct view seeing the outflow.
。體無別有。思惟漏。義克可知。寶亮曰。諸佛所以能如此乘跡體盡。無一切漏。具一切德。故有所運。為絕人天之境。而凡夫具諸漏故。故無此神德。下去因即廣明凡夫起漏之過患。若尋其漏。原不出見諦思惟。兩漏為本。正有此兩漏。能廣生諸漏。今一方明漏。大分七種。若離三漏為七。亦終不離見諦思惟。七漏者。第一見諦漏。第二思惟漏。第三根漏。第四離漏。第五親近漏。第六受漏。第七念漏。下去次第。解此七門。述其過患。行人若當依此大涅槃作觀解。其漏即滅。常升無為也。智秀曰。此下明七漏中。始舉三漏。正出見諦思惟。為正漏體。次出疑見。是別顯見諦漏也。
複次一切凡夫不見有漏(至)常修聖行是故無漏。
案。僧亮曰。下釋七漏也。有漏見漏是實漏。餘五是漏因說也。于有漏中。分為見漏。從疑生故。先明也。以凡夫不見有漏過故也。僧宗曰。前二為章門。言我見我者。是假我。而見為實我。亦可佛地是真我。而計為麻麥我也。我見無我者。佛實是我。計為無我也。無我計我者。于生死常計我也。生六種見。決定有我者。起身見也。無我者斷見也。無我見我者。如眠是無我。見於凈色也。我見我者。以定力。見未來相續不斷。我見無我者。若以捉四陰為我。見色為非我。可
【現代漢語翻譯】 現代漢語譯本：本體沒有其他差別。思惟漏（通過思考產生的煩惱）的含義可以理解。寶亮說：諸佛之所以能夠這樣，是因為他們的乘跡（修行的道路）本體完盡，沒有一切煩惱，具備一切功德，所以他們的行動是爲了超越人天境界。而凡夫因為具有各種煩惱，所以沒有這種神通功德。下面將詳細說明凡夫產生煩惱的過患。如果追尋這些煩惱的根源，最終都離不開見諦（通過見證真理產生的煩惱）和思惟兩種煩惱為根本。真正只有這兩種煩惱，能夠廣泛地產生各種煩惱。現在一方面說明煩惱，大致分為七種。如果將這七種煩惱分離為三種，最終也離不開見諦和思惟。這七種煩惱是：第一，見諦漏；第二，思惟漏；第三，根漏（由感官產生的煩惱）；第四，離漏（由分離產生的煩惱）；第五，親近漏（由親近產生的煩惱）；第六，受漏（由感受產生的煩惱）；第七，念漏（由念頭產生的煩惱）。下面依次解釋這七種煩惱，闡述它們的過患。修行人如果能夠依據《大涅槃經》進行觀想和理解，這些煩惱就會熄滅，永遠升入無為的境界。智秀說：下面說明七種煩惱，首先提出三種煩惱，明確指出見諦和思惟是真正的煩惱本體。其次提出疑見（懷疑的見解），這是特別顯示見諦漏。
再次，一切凡夫因為沒有見到有漏（有煩惱）的過患，所以產生各種邪見，不能夠斷除各種煩惱，不能夠常常修行聖行，因此沒有達到無漏（沒有煩惱）的境界。
僧亮說：下面解釋七種煩惱。有漏和見漏是真實的煩惱，其餘五種是產生煩惱的原因。在有漏中，分為見漏，因為是從疑惑產生的，所以先說明。因為凡夫沒有見到有漏的過患。僧宗說：前面兩種是章節的綱要。說『我見我』，是把假我當作真我。也可以說佛地是真我，而誤認為是麻麥我。『我見無我』，是佛實際上是我，卻認為是無我。『無我計我』，是在生死輪迴中常常執著於我。產生六種見解：決定有我，是身見（認為身體是我的見解）；無我，是斷見（認為死後什麼都沒有的見解）；『無我見我』，比如睡眠時是無我，卻見到清凈的色相；『我見我』，是用定力見到未來相續不斷；『我見無我』，如果把四陰（色、受、想、行）當作我，就認為色不是我。
【English Translation】 English version: The substance has no other difference. The meaning of Sthavira-asrava (思惟漏, outflows from thinking) can be understood. Bao Liang said: The reason why all Buddhas are able to be like this is that their path of practice (乘跡) is complete in substance, without any outflows, possessing all virtues, so their actions are to transcend the realm of humans and devas. But ordinary people have all kinds of outflows, so they do not have this divine virtue. Below, the cause will extensively explain the faults of ordinary people arising from outflows. If you trace the source of these outflows, they ultimately cannot be separated from the two outflows of Ditthi-asrava (見諦漏, outflows from seeing the truth) and Sthavira-asrava as the root. Truly only these two outflows can broadly generate various outflows. Now, on the one hand, explaining outflows, broadly divided into seven types. If these seven outflows are separated into three, they ultimately cannot be separated from Ditthi-asrava and Sthavira-asrava. The seven outflows are: first, Ditthi-asrava; second, Sthavira-asrava; third, Indriya-asrava (根漏, outflows from the senses); fourth, Vivitta-asrava (離漏, outflows from separation); fifth, Samyoga-asrava (親近漏, outflows from association); sixth, Vedana-asrava (受漏, outflows from feeling); seventh, Smrti-asrava (念漏, outflows from thought). Below, explain these seven gates in order, elaborating on their faults. If practitioners can contemplate and understand according to the Mahaparinirvana Sutra, these outflows will cease, and they will ascend to the unconditioned realm. Zhi Xiu said: Below, explaining the seven outflows, first presenting three outflows, clearly pointing out that Ditthi-asrava and Sthavira-asrava are the true substance of outflows. Next, presenting Vicikiccha (疑見, doubt), which is a special manifestation of Ditthi-asrava.
Furthermore, all ordinary people, because they do not see the faults of Sasrava (有漏, having outflows), generate various wrong views, are unable to cut off various outflows, and are unable to constantly practice holy conduct, therefore they have not attained Anasrava (無漏, without outflows).
Sang Liang said: Below, explaining the seven outflows. Sasrava and Ditthi-asrava are the real outflows, the remaining five are said to be the causes of outflows. Among Sasrava, it is divided into Ditthi-asrava, because it arises from doubt, so it is explained first. Because ordinary people do not see the faults of Sasrava. Sang Zong said: The previous two are the outlines of the chapters. Saying 'I see I' is taking the false self as the true self. It can also be said that the Buddha-ground is the true self, but it is mistaken for a hemp-and-wheat self. 'I see no-self' is that the Buddha is actually the self, but it is considered no-self. 'No-self considering self' is constantly clinging to the self in the cycle of birth and death. Generating six kinds of views: deciding there is a self is Sakkayaditthi (身見, the view that the body is the self); no-self is Ucchedaditthi (斷見, the view that there is nothing after death); 'no-self seeing self' is like being without self in sleep, but seeing pure forms; 'I see I' is using Samadhi (定力, meditative concentration) to see the future continuing without interruption; 'I see no-self' is if the four Skandhas (色、受、想、行, form, feeling, perception, volition) are taken as the self, then form is considered not the self.
舉一我自釋無在也。我作受知。此三句為一。此用為小異不出身見也。若不爾。前決定為章門。後分我作知。更為三句也。寶亮曰。此下正出漏體。明此七漏皆不離見諦思惟。然眾生癡重。種種妄計。皆不得法實。因是疑見生六種心者。在始二心。決定有我。決定無我。是總句。恐非六之數。我見我者。第一心。但有假名我。以凡夫計。有一性我之法也。我見無我者。第二心。佛實是真我。橫計為無我也。無我見我者。第三心。實無神我。然是假名。假名我執者。言是實性我也。下餘三心。謂作者受者知者。而凡夫妄計。所以成邪見。如來永斷此漏源。是故非漏。
善男子凡夫不能善攝五根(至)觀欲如是多諸過患。
案。僧亮曰。下次明根漏。依六根所起。名曰根漏。若能攝六根靜三業。制不為非。其惡則止。若就所對治。名曰戒漏也。
複次菩薩摩訶薩觀諸眾生(至)永斷根本是故非漏。
案。僧亮曰。二十五里譬二界。以攝相為喻也。王譬佛。一臣譬菩薩。油缽譬念慧。斷汝命者失念慧。故慧命斷也。一人拔刀者。譬精進見凈。不生色相。至識亦如是。明真俗。觀真則無色。觀俗則見苦。不作生相。至不作因相。生滅是行苦。因是集也。釋真中。尚無苦集。況凈色觀也。和合相者。釋
【現代漢語翻譯】 現代漢語譯本： 『舉一我自釋無在也。我作受知。』這三句可以看作一句。這裡用『我』的方式略有不同，但沒有超出常見的身見（Sakkāya-ditthi）。如果不是這樣，那麼前面的『決定為章門』，後面的『分我作知』，就變成了三句話了。 寶亮說：『下面正式闡述煩惱的根源。』說明這七種煩惱都離不開見諦（Dassanā）和思惟（bhāvanā）。然而眾生愚癡深重，種種虛妄的計較，都無法得到法的真實。因此，由於疑惑而產生六種心念的人，最初的兩種心念是：『決定有我』和『決定無我』，這是總括性的說法，恐怕不屬於六種心念的範疇。 『我見我者』，是第一種心念。這裡只有假名的『我』，因為凡夫計較，認為有一個真實存在的『我』。 『我見無我者』，是第二種心念。佛陀實際上是真我，卻被錯誤地認為是無我。 『無我見我者』，是第三種心念。實際上沒有神我，但這只是假名，執著于假名的『我』，認為它是真實存在的『我』。 下面的三種心念，指的是『作者』、『受者』、『知者』。而凡夫虛妄地計較這些，因此形成邪見。如來永遠斷絕了這些煩惱的根源，所以這些不是煩惱。
『善男子，凡夫不能善於攝持五根（Indriya）……觀察慾望有如此多的過患。』
僧亮說：『下面說明根漏（Indriya-āsava），依六根（Saḷāyatana）所生起，稱為根漏。如果能夠攝持六根，清凈身口意三業（kāya-vacī-citta），制止不為非作歹，那麼惡行就會停止。如果就所對治的方面來說，就叫做戒漏（Sīla-āsava）。』
『複次，菩薩摩訶薩觀察諸眾生……永遠斷絕根本，所以不是煩惱。』
僧亮說：『二十五里比喻二界（kāmadhātu and rūpadhātu）。以攝相作為比喻。國王比喻佛陀（Buddha）。一位大臣比喻菩薩（Bodhisattva）。油缽比喻念慧（Sati-pañña）。『斷汝命者』，指失去念慧，所以慧命斷絕。一人拔刀，比喻精進見凈（Adhiṭṭhāna-visuddhi）。不生色相，乃至識（Viññāṇa）也是如此。說明真俗二諦（Sacca）。觀察真諦則無色，觀察俗諦則見苦。不作生相，乃至不作因相。生滅是行苦（Saṅkhāra-dukkha），因是集（Samudaya）。解釋真諦中，尚且沒有苦集，更何況清凈的色觀呢？』和合相，解釋了……』
【English Translation】 English version: 『To cite one instance, I explain that there is no self. I act, I receive, I know.』 These three sentences can be considered as one. The use of 『I』 here is slightly different, but it does not go beyond the common view of self (Sakkāya-ditthi). If it were not so, then the preceding 『decisively establishing the chapter』s theme』 and the following 『dividing into I act, I know』 would become three sentences. Bao Liang said: 『Below, the source of defilements is formally explained.』 It clarifies that these seven defilements are inseparable from seeing the truth (Dassanā) and contemplation (bhāvanā). However, beings are deeply ignorant, with various deluded calculations, and cannot attain the truth of the Dharma. Therefore, those who generate six kinds of thoughts due to doubt, the first two thoughts are: 『Definitely there is a self』 and 『Definitely there is no self.』 This is a general statement and probably does not fall within the category of six thoughts. 『I see a self,』 is the first thought. Here, there is only a nominal 『self,』 because ordinary people calculate and believe that there is a truly existing 『self.』 『I see no self,』 is the second thought. The Buddha (Buddha) is actually the true self, but is mistakenly considered as no self. 『No self sees a self,』 is the third thought. In reality, there is no divine self, but this is just a nominal term. Attachment to the nominal 『self』 leads to the belief that it is a truly existing 『self.』 The following three thoughts refer to 『the actor,』 『the receiver,』 and 『the knower.』 Ordinary people deludedly calculate these, thus forming wrong views. The Tathagata (Tathāgata) has forever severed the source of these defilements, so these are not defilements.
『Good man, ordinary people are not good at restraining the five senses (Indriya)... Observing desires has so many drawbacks.』
Seng Liang said: 『Below, the sense-defilements (Indriya-āsava) are explained, arising from the six senses (Saḷāyatana), called sense-defilements. If one can restrain the six senses, purify the three karmas of body, speech, and mind (kāya-vacī-citta), and prevent wrongdoing, then evil deeds will cease. If considered from the aspect of what is being counteracted, it is called the defilement of precepts (Sīla-āsava).』
『Furthermore, the Bodhisattva Mahasattva (Bodhisattva Mahasattva) observes all beings... forever severing the root, therefore it is not a defilement.』
Seng Liang said: 『Twenty-five li is a metaphor for the two realms (kāmadhātu and rūpadhātu). Taking the absorption of characteristics as a metaphor. The king is a metaphor for the Buddha (Buddha). One minister is a metaphor for the Bodhisattva (Bodhisattva). The oil bowl is a metaphor for mindfulness-wisdom (Sati-pañña). 『He who cuts off your life』 refers to losing mindfulness-wisdom, so the life of wisdom is cut off. One person drawing a sword is a metaphor for the purification of diligence-vision (Adhiṭṭhāna-visuddhi). Not generating form, and so on, even consciousness (Viññāṇa) is the same. Explaining the two truths (Sacca). Observing the ultimate truth, there is no form; observing the conventional truth, one sees suffering. Not creating the characteristic of arising, and not even creating the characteristic of cause. Arising and ceasing is the suffering of formations (Saṅkhāra-dukkha), and cause is accumulation (Samudaya). Explaining that in the ultimate truth, there is not even suffering and accumulation, let alone the pure contemplation of form?』 The characteristic of combination explains...
俗和合。是苦是集也。
複次善男子復有離漏(至)思惟其義是名為離。
案。僧亮曰。離者。以行經為離。先說離體也。寶亮曰。此下明惡漏。若從治道。名為離漏。如昔教明惡生惡馬惡知識等。若能長人惡法。教令避也。就今經為論。直睹之為生死無我。即得遠離。何以然。既體諸佛所師法。便知生死是虛妄。依如來藏有故。不假遠避也。從云何親近漏下。第五若親近衣服飲食。則生人貪染。斷于慧命。若不著此四事。便善日夜增。惡法稍斷。若據所對治。名之近漏。
何以故善男子我都不見(至)亦復如是心不造惡。
案。僧亮曰。上說行經者。此說經是離也。
善男子譬如世間有善咒術(至)有如是等無量功德。
案。僧亮曰。師教長良弟子恭。由此二事。能滅惡也。咒術以下。廣譬經能者也。
大般涅槃經集解卷第四十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十八
出通法緣起 廣辯離漏 廣辯念漏 四毒蛇譬 五栴陀羅譬 一詐親譬 空聚落譬 六大賊譬 河譬 草筏譬
德王品之第四
善男子若有人能書寫是經(至)是經難遇過優曇華。
案。智秀曰。嚮明如來非天非人
【現代漢語翻譯】 現代漢語譯本：俗世的結合是苦和苦的根源（集）。
再者，善男子，還有一種遠離煩惱（離漏）的方法，那就是思惟其義，這就被稱為遠離。
按僧亮的說法：『離』是指以修行經典為遠離。先說遠離的本體。寶亮說：這以下說明惡漏。如果從治理的角度來說，就叫做離漏。就像以前的教導中說明惡生、惡馬、惡知識等。如果能增長人的惡法，就教導他們避開。就現在的經典來說，直接看到生死無我，就能遠離。為什麼呢？既然體會到諸佛所師的法，便知道生死是虛妄的，因為有如來藏的存在，所以不需要遠離。』從『云何親近漏下』開始，第五點是如果親近衣服飲食，就會產生貪染，斷絕慧命。如果不執著于這四件事，就會日夜增長善法，惡法逐漸斷除。如果根據所要對治的對象，就稱之為近漏。
為什麼呢？善男子，我都不見（至）也像這樣，心不造惡。
按僧亮的說法：上面說修行經典的人，這裡說經典就是遠離。
善男子，譬如世間有善的咒術（至）有像這樣等無量的功德。
按僧亮的說法：老師教導，良善的弟子恭敬，因為這兩件事，能夠滅除惡。咒術以下，廣泛地比喻經典的能力。
《大般涅槃經集解》卷第四十七 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第四十八
出通法緣起 廣辯離漏 廣辯念漏 四毒蛇譬 五栴陀羅（Candala，賤民）譬 一詐親譬 空聚落譬 六大賊譬 河譬 草筏譬
德王品之第四
善男子，如果有人能夠書寫這部經典（至）這部經典難以遇到，超過優曇華（Udumbara，傳說中的稀有花）。
按智秀的說法：之前說明如來非天非人。
【English Translation】 English version: Worldly union is suffering and the origin (samudaya) of suffering.
Furthermore, good man, there is also a way to be free from outflows (āsava), which is to contemplate its meaning; this is called being free.
According to Sengliang: 'Being free' refers to using the practice of scriptures as a means of liberation. It first discusses the essence of being free. Baoliang says: The following explains evil outflows. If viewed from the perspective of governance, it is called being free from outflows. It's like the previous teachings that explained evil births, evil horses, evil companions, etc. If something can increase a person's evil dharmas, then teach them to avoid it. Regarding the current scripture, directly seeing the absence of self in birth and death allows one to be free. Why? Since one embodies the Dharma that all Buddhas teach, one knows that birth and death are illusory because of the existence of the Tathagatagarbha (如來藏, Buddha-nature), so there is no need to avoid it. Starting from 'How to be close to outflows', the fifth point is that if one is close to clothing and food, greed will arise, cutting off the life of wisdom. If one is not attached to these four things, then good dharmas will increase day and night, and evil dharmas will gradually be cut off. If based on what is to be treated, it is called being close to outflows.
Why? Good man, I do not see (to) it is also like this, the mind does not create evil.
According to Sengliang: The above says those who practice the scriptures, here it says the scripture is liberation.
Good man, it is like in the world there are good mantras (to) there are such countless merits.
According to Sengliang: The teacher teaches, and the good disciple is respectful. Because of these two things, evil can be extinguished. The following about mantras is a broad analogy for the power of the scriptures.
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 47 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 48
Emergence of Common Dharma Conditions, Extensive Discussion on Being Free from Outflows, Extensive Discussion on Mindfulness of Outflows, Analogy of Four Poisonous Snakes, Analogy of Five Candalas (栴陀羅, outcastes), Analogy of One False Relative, Analogy of Empty Village, Analogy of Six Great Thieves, Analogy of River, Analogy of Raft of Grass
Chapter 4: Virtue King
Good man, if someone can write this scripture (to) this scripture is difficult to encounter, more so than the Udumbara (優曇華, a mythical rare flower) flower.
According to Zhixiu: Previously, it was explained that the Tathagata (如來) is neither a deva (天, god) nor a human.
亦天亦人。今出其事。以證不虛。
善男子我念過去無量無邊(至)唯能受持一偈文句。
案。智秀曰。廣出緣起。以證不虛。兼明所聞之偈。以驗經力。又顯求法之至者也。
如來證涅槃永斷于生死(至)如來甚深秘密之德。
案。智秀曰。廣嘆經力。以顯離惡之勝緣也。
以是義故能受持者(至)況于如來是故非漏。
案。寶亮曰。結離漏也。生死即虛妄。依如來藏有故。不假遠避也。
云何親近漏一切凡夫(至)是故如來不名有漏。
案。寶亮曰。若親近衣食。生人貪染。斷人慧命。若能遠離。則善法增長。
複次善男子一切凡夫(至)如來世尊非是有漏。
案。僧亮曰。受漏者。因三受後起。若就治道。應名定漏也。苦受後生煩惱為瞋覺。樂受後起貪覺也。
複次善男子凡夫若遇(至)舍離眾惡趣向善道。
案。僧亮曰。第七念漏也。起三受時。未是煩惱。覺苦樂已。更生邪念。念苦樂方生煩惱。故念為漏因。聖人覺苦樂已。不生邪念。故不起生漏也。為心身造種種苦者。為邪身心相故無苦不更。明見身之過也。寶亮曰。下第七明念漏。由邪念因緣故起漏。名之念漏。若就治道。稱為行漏。所以言身心苦惱。起種種惡者。夫苦惱
【現代漢語翻譯】 現代漢語譯本 亦天亦人。現在說出這件事，來證明不是虛假的。
善男子，我回憶過去無量無邊（直至）只能受持一句偈文。
案：智秀說，廣泛地闡述緣起，來證明不是虛假的。兼且說明所聽聞的偈文，來驗證經書的力量。又顯示求法者的至誠之心。
如來證得涅槃，永遠斷絕生死（直至）如來甚深秘密的功德。
案：智秀說，廣泛地讚歎經書的力量，來顯示遠離惡事的殊勝因緣。
因為這個緣故，能夠受持的人（直至）何況是如來，所以不是有漏。
案：寶亮說，總結遠離有漏。生死就是虛妄，依靠如來藏而存在，所以不需要遠離。
為什麼親近有漏的一切凡夫（直至）所以如來不稱為有漏。
案：寶亮說，如果親近衣食，會使人生起貪染，斷絕人的慧命。如果能夠遠離，那麼善法就會增長。
再次，善男子，一切凡夫（直至）如來世尊不是有漏。
案：僧亮說，感受有漏，是因為三種感受之後產生。如果就治療的途徑來說，應該稱為定漏。苦受之後產生煩惱，是瞋覺。樂受之後產生貪覺。
再次，善男子，凡夫如果遇到（直至）捨棄各種惡趣，趨向善道。
案：僧亮說，第七是念漏。生起三種感受時，還不是煩惱。覺察到苦樂之後，更生起邪念。念及苦樂才產生煩惱，所以念是產生有漏的原因。聖人覺察到苦樂之後，不生起邪念，所以不產生有漏。為身心製造各種痛苦的人，因為邪惡的身心相，所以沒有痛苦不經歷。明白地看到身體的過錯。寶亮說，下面第七說明念漏。由於邪念的因緣，所以產生有漏，稱爲念漏。如果就治療的途徑來說，稱為行漏。所以說身心苦惱，產生各種惡事，是因為苦惱。
【English Translation】 English version Also a Deva, also a human. Now I will relate this matter to prove it is not false.
Good man, I recall in the past, immeasurable and boundless (until) I could only uphold a single verse.
Note: Zhi Xiu says, extensively expounding the causes and conditions to prove it is not false, and also clarifying the verse that was heard to verify the power of the scripture, and also revealing the utmost sincerity of those who seek the Dharma.
The Tathagata attains Nirvana, eternally severing birth and death (until) the Tathagata's profound and secret virtues.
Note: Zhi Xiu says, extensively praising the power of the scripture to reveal the excellent conditions for escaping evil.
Because of this reason, those who can uphold it (until) let alone the Tathagata, therefore it is without outflows.
Note: Bao Liang says, concluding the separation from outflows. Birth and death are illusory, existing by relying on the Tathagata-garbha, so there is no need to avoid them.
Why be close to all sentient beings with outflows (until) therefore the Tathagata is not called having outflows.
Note: Bao Liang says, if one is close to clothing and food, it will cause people to generate greed and defilement, cutting off people's wisdom-life. If one can stay away from them, then good dharmas will increase.
Furthermore, good man, all sentient beings (until) the Tathagata, the World-Honored One, is not with outflows.
Note: Seng Liang says, experiencing outflows arises after the three kinds of feelings. If we consider the path of treatment, it should be called fixed outflows. After experiencing painful feelings, afflictions arise, which is anger. After experiencing pleasant feelings, greed arises.
Furthermore, good man, if ordinary people encounter (until) abandoning all evil destinies and heading towards the good path.
Note: Seng Liang says, the seventh is thought-outflows. When the three kinds of feelings arise, they are not yet afflictions. After realizing suffering and pleasure, evil thoughts arise. Thinking of suffering and pleasure then gives rise to afflictions, so thought is the cause of outflows. Sages, after realizing suffering and pleasure, do not give rise to evil thoughts, so outflows do not arise. Those who create various sufferings for body and mind, because of the evil body-mind aspect, experience all kinds of suffering. Clearly seeing the faults of the body. Bao Liang says, below, the seventh explains thought-outflows. Due to the causes and conditions of evil thoughts, outflows arise, called thought-outflows. If we consider the path of treatment, it is called action-outflows. Therefore, it is said that body and mind suffer, and various evils arise, because of suffering.
之名。本是果報。而凡夫愚癡。不達宿業所招。便呼嗟非分。謂苦不可忍。既內狹顛倒。不以理自處。于輕苦之中。發緣更重。若當識因果性體。前世因作。如此安心。豈容生漏。正由物於此二途無解。又于生死之中。妄生樂想。保著為實。邪念橫生。故起種種惡。若是聖人。以道居心。終日處苦。不覺為苦。處樂不以為樂。是故不生漏也。今菩薩覺過。故修假名法空。斷于苦本。是以此下。就八事作五階譬辨。若安心所從於聖言。必諸漏永息。涅槃可期。如其不爾。生死常續。八事者。從觀四大去。訖登上大山。五階者。第一得假名空。第二得實法空。第三明兩空。成后八真無漏。斷見諦煩惱盡。得須陀洹果。第四從得初果后。更進斷三界思惟結盡。至羅漢果。第五從斷三界外惑盡。乃至得大涅槃也。
善男子譬如有王以四毒蛇(至)心生惶怖舍篋逃走。
案。僧亮曰。第一譬。以假名無明煩惱之主譬王。經稱四大。譬四蛇也。盛有漏身。以譬一篋。使其將護。譬瞻養也。訊息失所身壞命終。譬戮之都市也。見老死之苦。譬恐怖。知無實我。譬逃走。寶亮曰。王譬佛也。四毒蛇者。喻四大也。盛一篋者。如說四大。以成一身也。令人養食者。令觀此身作苦空無常。若就有中解者。欲依此四大身上。得行
【現代漢語翻譯】 現代漢語譯本： 這些只是名稱。其本質是果報。然而，凡夫愚昧無知，不明白這是過去所造的業力所導致的，便呼天搶地，認為痛苦無法忍受。既然內心狹隘顛倒，不能以理智來安身處世，在輕微的痛苦之中，反而引發更重的苦果。如果能夠認識到因果的性質和本體，明白這是前世所造的因，如此安心接受，怎麼會產生煩惱呢？正是因為眾生對於這兩種途徑無法理解，又在生死輪迴之中，妄想有快樂，執著于虛幻的快樂為真實，邪念橫生，所以才會產生種種惡行。如果是聖人，以真理安住於心，即使終日處於痛苦之中，也不覺得是痛苦；處於快樂之中，也不認為那是快樂。因此，就不會產生煩惱。現在菩薩覺悟到過失，所以修習假名法空，斷除痛苦的根本。因此，下面就八事作五階譬喻來辨析。如果安心遵循聖人的教誨，必定能使一切煩惱永遠止息，涅槃可以期望。如果不是這樣，生死輪迴就會持續不斷。八事指的是，從觀察四大開始，到登上大山為止。五階指的是，第一，證得假名空；第二，證得實法空；第三，明白兩空，成就后八真無漏，斷除見諦煩惱，證得須陀洹果（Srotapanna，入流果）。第四，從證得初果后，更進一步斷除三界思惟的煩惱，直至羅漢果（Arhat，無學果）。第五，從斷除三界之外的迷惑，乃至證得大涅槃（Mahaparinirvana，大般涅槃）。
善男子，譬如有一位國王，被四條毒蛇（四大）所纏繞，心中驚慌恐懼，捨棄箱子（有漏之身）逃走。
根據僧亮的說法，第一譬喻，以假名無明煩惱之主比喻國王。經文中所說的四大，比喻四條毒蛇。盛放有漏之身的箱子，比喻一個箱子，使人守護它，比喻瞻養。訊息失誤，身體毀壞，生命終結，比喻在都市被處決。見到衰老和死亡的痛苦，比喻恐怖。知道沒有真實的我，比喻逃走。寶亮說，國王比喻佛。四條毒蛇，比喻四大。盛放一個箱子，就像說四大，組成一個身體。令人養食，是令人觀察這個身體，當作是苦、空、無常。如果就其中解釋，是想要依靠這個四大之身，得到修行。
【English Translation】 English version: These are merely names. Their essence is the result of karma. However, ordinary people are ignorant and do not understand that this is caused by the karma created in the past. They cry out in despair, believing that the suffering is unbearable. Since their minds are narrow and inverted, and they cannot settle themselves with reason, they trigger even greater suffering from minor pains. If they could recognize the nature and essence of cause and effect, understanding that this is the result of past actions, and accept it peacefully, how could afflictions arise? It is precisely because beings cannot understand these two paths, and they falsely imagine happiness in the cycle of birth and death, clinging to illusory happiness as reality, and evil thoughts arise, that they generate all kinds of evil deeds. If they are sages, abiding in truth, even if they are in suffering all day long, they do not feel it as suffering; being in happiness, they do not regard it as happiness. Therefore, they do not generate afflictions. Now, Bodhisattvas realize their faults, so they cultivate the emptiness of nominal existence, cutting off the root of suffering. Therefore, the following uses five stages of metaphors based on eight matters for analysis. If one's mind is settled following the teachings of the sages, all afflictions will surely cease forever, and Nirvana (Nirvana, liberation) can be expected. If not, the cycle of birth and death will continue endlessly. The eight matters refer to starting from observing the four great elements (earth, water, fire, and air), and ending with climbing the great mountain. The five stages refer to: first, attaining the emptiness of nominal existence; second, attaining the emptiness of real existence; third, understanding both emptinesses, achieving the eight true non-outflows, cutting off the afflictions of the view of truth, and attaining the fruit of Srotapanna (Srotapanna, stream-enterer); fourth, from attaining the first fruit, further cutting off the afflictions of thought in the three realms, until the fruit of Arhat (Arhat, worthy one); fifth, from cutting off the delusions outside the three realms, and even attaining the Great Nirvana (Mahaparinirvana, great complete nirvana).
Good man, it is like a king who is entangled by four poisonous snakes (the four elements), feeling panicked and frightened, abandoning the box (the body with outflows) and fleeing.
According to Sengliang, the first metaphor uses the lord of nominal ignorance and afflictions to represent the king. The four great elements mentioned in the sutra represent the four poisonous snakes. The box containing the body with outflows represents a box, causing people to protect it, representing care and nourishment. Misinformation, the body is destroyed, and life ends, representing being executed in the city. Seeing the suffering of old age and death represents terror. Knowing that there is no real self represents fleeing. Baoliang said that the king represents the Buddha. The four poisonous snakes represent the four great elements. Containing a box is like saying the four great elements, forming a body. Causing people to nourish and eat is causing people to observe this body as suffering, emptiness, and impermanence. If one explains it within, it is wanting to rely on this body of the four great elements to obtain practice.
道進德。故須將養也。摩洗其身者。即教作空觀。令識四大過。便善法續起。喻如摩洗也。若使不觀四大是虛。愛著己身。必斷慧命。義如戮之都市也。其人聞王切令者。菩薩即承佛教。觀四大過也。舍篋逃走者。即諦觀此身。唯見四大常虛假。無有一實。故得假名空。欲論四大五陰。及與六入。盡成眾生。同得作假名空觀。但隨其初觀。捉法而入空。同之內凡夫。而文不可並說。故階級明之也。
王時復遣五栴陀羅(至)見后五人遂疾捨去。
案。僧亮曰。第二譬。得五陰空。實法空。見陰是實。能劫善則。譬栴陀羅。智以斷惑譬刀。而害事交至。譬拔也。出空見有。譬回顧。已見假空。解實則易。譬疾去也。寶亮曰。譬觀五陰。作實法空觀也。
是時五人以惡之方便(至)汝可來還其人不信。
案。僧亮曰。第三譬。破二愛已。得假實二。諸結漸薄。唯實法愛難去。譬惡方便。入觀見空。譬藏刀。出觀起愛。譬詐親。欲令起著。譬還來。觀空斷愛。譬不信也。寶亮曰。雖得假實二空解。然出有心中。還於五陰上起愛。故更捉五陰而觀。未能即得。喻如藏所持刀也。起愛從情。如詐親也。
投一聚落欲自隱匿(至)求物不得即便坐地。
案。僧亮曰。第四譬。既成初果。緣假
【現代漢語翻譯】 現代漢語譯本： 修養德行，所以需要調養身心。『摩洗其身者』，是指教導修習空觀，使人認識到四大（地、水、火、風）皆是虛幻不實的。一旦認識到這一點，善法便能相續生起，就像洗凈身體一樣。如果不能觀照四大皆空，反而執著于自身，必定會斷絕慧命，就像在都市中被處刑一樣。『其人聞王切令者』，菩薩就是秉承佛陀的教誨，觀照四大的過患。『舍篋逃走者』，就是諦觀此身，唯見四大常是虛假不實，沒有一絲真實，所以才被假名為『空』。如果要論述四大、五陰（色、受、想、行、識），以及六入（眼、耳、鼻、舌、身、意），都成為眾生，同樣可以修習假名空觀。但隨著最初的觀想，執著於法而入空，與內凡夫相同，但文字無法並列說明，所以用階級來闡明。 『王時復遣五栴陀羅（candala）（旃陀羅，指從事低下職業的人）(至)見后五人遂疾捨去。』 案：僧亮說，第二個譬喻，是得到五陰空、實法空。如果認為陰是真實的，能夠劫奪善法，就像旃陀羅（candala）一樣。智慧以斷除迷惑，就像刀一樣，而危害的事情交相到來，就像被拔除一樣。從空見有，就像回頭看一樣。已經見到假空，理解實法就容易了，就像快速離去一樣。寶亮說，譬喻觀五陰，修習實法空觀。 『是時五人以惡之方便(至)汝可來還其人不信。』 案：僧亮說，第三個譬喻，是破除二愛之後，得到假空和實空。各種煩惱逐漸減少，只有對實法的愛難以去除，就像惡劣的方便。入觀見到空，就像藏刀。出觀生起愛，就像假裝親近。想要使人產生執著，就像叫人回來。觀空斷除愛，就像不相信一樣。寶亮說，即使得到了假空和實空兩種理解，然而從有心中，還是在五陰上生起愛，所以再次抓住五陰來觀照，不能立即得到解脫，就像藏著所持的刀一樣。生起愛是從情感出發，就像假裝親近一樣。 『投一聚落欲自隱匿(至)求物不得即便坐地。』 案：僧亮說，第四個譬喻，是已經成就初果，緣于假
【English Translation】 English version: Cultivating virtue requires nurturing oneself. 'Washing the body' refers to teaching the practice of emptiness meditation, enabling one to recognize that the Four Great Elements (earth, water, fire, and wind) are illusory and unreal. Once this is realized, wholesome qualities arise in succession, like cleansing the body. If one fails to contemplate the emptiness of the Four Great Elements and instead clings to the self, one will surely sever the life of wisdom, like being executed in the city. 'The person who hears the king's urgent command' represents a Bodhisattva following the Buddha's teachings, contemplating the faults of the Four Great Elements. 'Abandoning the basket and fleeing' signifies observing this body, seeing only that the Four Great Elements are constantly false and unreal, without any reality, hence the provisional name 'emptiness'. If one were to discuss the Four Great Elements, the Five Skandhas (form, feeling, perception, mental formations, and consciousness), and the Six Entrances (eye, ear, nose, tongue, body, and mind), all becoming sentient beings, one could similarly practice the provisional emptiness meditation. However, depending on the initial contemplation, clinging to the Dharma and entering emptiness is the same as an ordinary person, but the words cannot be explained together, so it is clarified by stages. 'The king then sent five candalas (旃陀羅, referring to people engaged in lowly occupations) (to) seeing the latter five people, they quickly abandoned and left.' Commentary: Sangliang said that the second analogy is to obtain the emptiness of the Five Skandhas and the emptiness of real dharmas. If one considers the skandhas to be real, capable of robbing good dharmas, it is like a candala. Wisdom to cut off delusion is like a knife, and harmful things come one after another, like being uprooted. Seeing existence from emptiness is like looking back. Having seen provisional emptiness, understanding real dharmas is easy, like leaving quickly. Baoliang said that it is an analogy of contemplating the Five Skandhas, practicing the contemplation of the emptiness of real dharmas. 'At that time, the five people used evil means (to) you can come back, but the person did not believe.' Commentary: Sangliang said that the third analogy is that after breaking the two loves, one obtains provisional emptiness and real emptiness. The various afflictions gradually decrease, only the love for real dharmas is difficult to remove, like evil means. Entering contemplation and seeing emptiness is like hiding a knife. Arising love from contemplation is like pretending to be close. Wanting to make people cling is like calling people back. Contemplating emptiness and cutting off love is like not believing. Baoliang said that even if one obtains the understanding of both provisional emptiness and real emptiness, yet from the mind of existence, one still arises love on the Five Skandhas, so one grasps the Five Skandhas again to contemplate, unable to obtain liberation immediately, like hiding the knife one holds. Arising love comes from emotion, like pretending to be close. 'Throwing oneself into a village, wanting to hide (to) seeking things and not getting them, then sitting on the ground.' Commentary: Sangliang said that the fourth analogy is that one has already achieved the first fruit, due to provisional
起慢。不勤修道。知內入假實。譬空聚。染著假名。不以患。藏隱不見真我。譬無人。不見實陰。譬無物。不復進修。譬坐地也。寶亮曰。既得六入空。入無相行。斷見諦惑。證須陀洹果。是一止息處也。
聞空中聲咄哉男子(至)汝當云何而得免之。
案。僧亮曰。第五譬。斷二界思惟結。垂其先解為因。進求上果。譬聞空聲。說其先解。譬無居民。染著假名。譬今夜。因有內惑外塵得入。譬六賊。能生眾結。譬命不全。斷慢成果。譬捨去也。寶亮曰。得須陀洹果后。出觀心中。起思惟門惑受生。既乘本見諦。無漏解見。思惟門中受生。惑為過欲。更觀六塵空。進斷所餘結故。義言如聞空中聲也。
爾時其人恐怖漸遂增復舍而去。
案。僧亮曰。復得六塵空解。無漏轉深。斷思惟門惑。三界結盡。證羅漢果也。
路值一河河水漂急(至)心意泰然恐怖消除。
案。僧亮曰。第六譬也。斷無色界思惟及習。彼煩惱難斷。譬河漂急也。定多慧少。譬無船筏。必假以道。譬取草木也。上地苦輕。有深定樂。而行者樂故。譬更思惟。知是苦已。譬推筏入河。定道難用。必須眾善相助。譬身手皆動也。寶亮曰。斷無明住地惑。得於佛果。乃通三界內外。皆是河義。而今取無明住地惑難斷
【現代漢語翻譯】 現代漢語譯本：
懈怠懶惰，不勤奮修行。自以為理解了六根（知內，指眼、耳、鼻、舌、身、意六根）的虛假不實。好比空曠的村落（譬空聚）。貪戀執著于虛假的名相（染著假名），卻不以為患。隱藏遮蔽，不見真實的自我（藏隱不見真我）。好比空無一人（譬無人）。不見五蘊（實陰，指色、受、想、行、識五蘊）的虛幻不實（譬無物）。不再精進修行（不復進修），好比坐在原地不動（譬坐地也）。寶亮法師說：『既然已經證得六根皆空的境界，進入無相的修行，斷除了見諦的迷惑，證得了須陀洹果（Sotapanna，入流果），這是一個止息之處啊。』 聽見空中傳來聲音，呵斥道：『喂，男子（聞空中聲咄哉男子）！你將如何才能免於這些苦難（汝當云何而得免之）？』 僧亮法師解釋說：『第五個比喻，是斷除色界和無色界的思惟之結。憑藉先前獲得的解脫作為因，進一步尋求更高的果位（垂其先解為因，進求上果），好比聽見空中的聲音。說明先前已經獲得的解脫（說其先解），好比村落里沒有人居住（譬無居民）。貪戀執著于虛假的名相（染著假名），好比現在。因為有內在的迷惑和外在的塵埃得以進入（因有內惑外塵得入），好比六個盜賊（譬六賊）。能夠產生各種煩惱之結（能生眾結），好比生命不完整（譬命不全）。斷除我慢才能成就果位（斷慢成果），好比舍棄離去（譬捨去也）。』寶亮法師說：『證得須陀洹果之後，從觀想中出來，心中生起思惟之門的迷惑，感受生死的輪迴。既然憑藉著原本見諦的、無漏的智慧，看清了思惟之門中的生死輪迴，認識到迷惑是過患和慾望，再次觀照六塵皆空，從而進一步斷除剩餘的煩惱之結，所以說好比聽見空中的聲音啊。』 這時，那個人感到恐懼，並且越來越強烈，於是捨棄了那裡離開了（爾時其人恐怖漸遂增復舍而去）。 僧亮法師解釋說：『再次證得六塵皆空的解脫，無漏的智慧更加深入，斷除了思惟之門的迷惑，三界的煩惱之結全部斷盡，證得了阿羅漢果（Arhat）。』 在路上遇到一條河流，河水湍急（路值一河河水漂急），內心安定坦然，恐懼完全消除（心意泰然恐怖消除）。 僧亮法師解釋說：『這是第六個比喻。斷除無明（無**）的思惟和習氣。那些煩惱難以斷除，好比湍急的河流（譬河漂急也）。禪定多而智慧少（定多慧少），好比沒有船筏（譬無船筏）。必須藉助佛道（必假以道），好比取用草木（譬取草木也）。上界的痛苦輕微，有很深的禪定之樂，而修行者貪戀這種快樂，好比進一步思惟。認識到這是苦之後（知是苦已），好比把木筏推入河中。禪定之道難以運用，必須眾多善行互相幫助（定道難用，必須眾善相助），好比身體和手都在動（譬身手皆動也）。』寶亮法師說：『斷除無明住地惑，證得佛果。貫通三界內外，都是河流的含義。而現在選取無明住地惑難以斷除這一點。』
【English Translation】 English version:
Being lazy and not diligently cultivating the path. Thinking one understands the emptiness of the six entrances (knowing the internal, referring to the six senses: eye, ear, nose, tongue, body, and mind). Like an empty village (simile of an empty gathering). Being attached to false names (attached to false names), without considering it a problem. Hiding and concealing, not seeing the true self (hiding and not seeing the true self). Like being without anyone (simile of being without people). Not seeing the illusory nature of the five aggregates (real skandhas, referring to the five aggregates of form, feeling, perception, volition, and consciousness) (simile of being without things). No longer advancing in cultivation (not advancing in cultivation), like sitting on the ground (simile of sitting on the ground). Baoliang said: 'Since one has attained the emptiness of the six entrances, entered the practice of no-form, cut off the delusions of the view of truth, and attained the Sotapanna fruit (Sotapanna, stream-enterer), this is a place of rest.' Hearing a voice in the air scolding: 'Hey, man (hearing a voice in the air, alas, man)! How will you be able to escape these sufferings (how will you be able to escape them)?' Sengliang explained: 'The fifth simile is about cutting off the bonds of thought in the realms of form and formlessness. Relying on the previous liberation as a cause, further seeking higher fruits (relying on the previous liberation as a cause, seeking higher fruits), like hearing a voice in the air. Explaining the previous liberation (explaining the previous liberation), like a village without residents (simile of no residents). Being attached to false names (attached to false names), like now. Because internal delusions and external dust can enter (because internal delusions and external dust can enter), like six thieves (simile of six thieves). Being able to generate various knots of affliction (being able to generate various knots), like life being incomplete (simile of incomplete life). Cutting off arrogance to achieve the fruit (cutting off arrogance to achieve the fruit), like abandoning and leaving (simile of abandoning and leaving).' Baoliang said: 'After attaining the Sotapanna fruit, coming out of contemplation, delusions of the gate of thought arise in the mind, experiencing the cycle of birth and death. Since, relying on the original view of truth and undefiled wisdom, one sees clearly the cycle of birth and death in the gate of thought, recognizing that delusion is a fault and desire, again contemplating the emptiness of the six dusts, thereby further cutting off the remaining knots of affliction, so it is said to be like hearing a voice in the air.' At this time, that person felt fear, and it became increasingly intense, so he abandoned that place and left (at this time, that person felt fear, and it became increasingly intense, so he abandoned that place and left). Sengliang explained: 'Again attaining the liberation of the emptiness of the six dusts, undefiled wisdom becomes deeper, cutting off the delusions of the gate of thought, all the knots of affliction in the three realms are completely cut off, attaining the Arhat fruit (Arhat).' On the road, encountering a river, the river water was rapid (on the road, encountering a river, the river water was rapid), the mind was stable and peaceful, and the fear was completely eliminated (the mind was stable and peaceful, and the fear was completely eliminated). Sengliang explained: 'This is the sixth simile. Cutting off ignorance (no **) of thought and habits. Those afflictions are difficult to cut off, like a rapid river (simile of a rapid river). Having much meditation and little wisdom (much meditation and little wisdom), like having no raft (simile of no raft). It is necessary to rely on the Buddha's path (it is necessary to rely on the path), like taking grass and wood (simile of taking grass and wood). The suffering of the upper realms is light, there is deep meditation joy, and practitioners are attached to this joy, like further thinking. After recognizing that this is suffering (knowing that this is suffering), like pushing the raft into the river. The path of meditation is difficult to use, it is necessary for many good deeds to help each other (the path of meditation is difficult to use, it is necessary for many good deeds to help each other), like the body and hands are all moving (simile of the body and hands are all moving).' Baoliang said: 'Cutting off the delusion of the dwelling place of ignorance, attaining the Buddha fruit. Penetrating the inside and outside of the three realms, all are the meaning of the river. And now selecting the point that the delusion of the dwelling place of ignorance is difficult to cut off.'
者。為河也。即取草木為筏者。於三界外。既未有有治道。欲修行萬善。以趣極果也。從我設住此下。說蛇賊所害者。若指斷三界結盡。而終未免於蛇賊。既與已相鄰。云何相免。寧當任無明住地。或牽于生死。終不為彼蛇賊所害也。即推草筏者。思惟既定。便修萬行。運實智方便智。即達涅槃岸。登上高山也。從觀身如篋下。還次第合向八事五階也。
菩薩摩訶薩得聞受持(至)背之馳趣修八聖道。
案。僧亮曰。觀四大。合第一譬。四種毒者。見譬眠也。解譬身也。氣從口出。譬聲香也。味從口入。譬嚙也。
五旃陀羅者即是五陰(至)涉路而去無所顧留。
案。僧亮曰。觀五陰。合第二譬也。
詐親善者名為貪愛(至)及一詐親涉路不回。
案。僧亮曰。觀愛貪。合第三譬也。見不見聞不聞。至后還不見者。入觀則了。出觀則生惑。二乘亦爾。本為向初果。為譬因說愛之難除耳。
空聚落者即內六入(至)及六大賊怖著正路。
案。僧亮曰。觀六入。合第四譬也。凡夫不生空想者。于聖理懸遠也。
六大賊者即外六塵(至)舍空聚落涉路而去。
案。僧亮曰。患從外來。劫內功德。譬之賊也。合第五譬也。
路值一河者即是煩惱(至)及
一闡提悉皆不定。
案。僧亮曰。依譬次第。應觀斷無色思惟煩惱及習為河也。合第六譬也。
大般涅槃經集解卷第四十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十九
釋大涅槃小涅槃義。舉有山大山等喻 釋聲聞習氣義 釋有因緣名及無因緣名義 釋五神通義 辨二種神通。一與外道共。一與二乘共 辨涅槃非音聲之音
德王品之第五
爾時光明遍照高貴德王(至)云何涅槃云何大涅槃。
案。僧亮曰。所以重問者。雖說斷漏。能得涅槃常樂我凈。不說我樂自在之用。涅槃之義未障故也。寶亮曰。次下答德王第二問也。上聞不聞中。佛答六難竟。更設二問。佛答一問竟。今更舉第二問。以請釋也。
爾時佛贊光明遍照(至)是名涅槃非大涅槃。
案。僧亮曰。涅槃雖有多義。會是無苦之稱。得息苦者。皆得名焉。寶亮曰。今借十譬。以辨大小之相異。正以無苦樂。故名涅槃也。若得少食。以除饑苦。亦名涅槃。但不得名大涅槃。如是十種譬。其義一例。小海亦名海。大海亦名海。若除少苦。名小涅槃。若除苦都盡。名大涅槃。其文中自廣彰云。二乘人八萬劫。乃至一萬劫。名小涅槃者。上乘三處。明皆言
【現代漢語翻譯】 現代漢語譯本：一闡提（Icchantika，斷善根者）悉皆不定。
案。僧亮曰：依譬次第，應觀斷無色思惟煩惱及習為河也。合第六譬也。
大般涅槃經集解卷第四十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第四十九
釋大涅槃小涅槃義。舉有山大山等喻。釋聲聞習氣義。釋有因緣名及無因緣名義。釋五神通義。辨二種神通。一與外道共。一與二乘共。辨涅槃非音聲之音
德王品之第五
爾時光明遍照高貴德王(至)云何涅槃云何大涅槃？
案。僧亮曰：所以重問者，雖說斷漏，能得涅槃常樂我凈，不說我樂自在之用，涅槃之義未障故也。寶亮曰：次下答德王第二問也。上聞不聞中，佛答六難竟，更設二問。佛答一問竟，今更舉第二問，以請釋也。
爾時佛贊光明遍照(至)是名涅槃非大涅槃。
案。僧亮曰：涅槃雖有多義，會是無苦之稱。得息苦者，皆得名焉。寶亮曰：今借十譬，以辨大小之相異。正以無苦樂，故名涅槃也。若得少食，以除饑苦，亦名涅槃，但不得名大涅槃。如是十種譬，其義一例。小海亦名海，大海亦名海。若除少苦，名小涅槃。若除苦都盡，名大涅槃。其文中自廣彰云：二乘人八萬劫，乃至一萬劫，名小涅槃者，上乘三處，明皆言
【English Translation】 English version: Icchantikas (Icchantika, those who have severed their roots of goodness) are all uncertain.
Commentary by Monk Liang: According to the order of the analogies, one should contemplate the cessation of formless thought, afflictions, and habits as a river. This corresponds to the sixth analogy.
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 48 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Explanations of the Mahāparinirvāṇa Sūtra
Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 49
Explaining the meaning of Great Nirvāṇa and Small Nirvāṇa. Using analogies such as having a mountain and a great mountain. Explaining the meaning of the habitual tendencies of Śrāvakas (listeners). Explaining the meaning of names with causes and conditions and names without causes and conditions. Explaining the meaning of the five supernormal powers (Abhijñā). Distinguishing between two kinds of supernormal powers: one shared with non-Buddhists, and one shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Distinguishing Nirvāṇa as a sound that is not a sound.
Chapter 5: Virtuous King
At that time, the Light-Illuminating Noble Virtuous King (up to) What is Nirvāṇa? What is Great Nirvāṇa?
Commentary by Monk Liang: The reason for asking again is that although the cessation of outflows is discussed, enabling one to attain Nirvāṇa with permanence, bliss, self, and purity, the function of self-bliss and freedom is not discussed, so the meaning of Nirvāṇa is not yet clear. Commentary by Bao Liang: The following answers the second question of the Virtuous King. In the previous section on hearing and not hearing, the Buddha answered the six difficulties and then posed two more questions. The Buddha answered one question, and now he raises the second question again to request an explanation.
At that time, the Buddha praised the Light-Illuminating (up to) This is called Nirvāṇa, but not Great Nirvāṇa.
Commentary by Monk Liang: Although Nirvāṇa has many meanings, it ultimately refers to the cessation of suffering. Those who attain the cessation of suffering are all called by that name. Commentary by Bao Liang: Now, ten analogies are used to distinguish the differences between small and large. The essence is that without suffering and bliss, it is called Nirvāṇa. If one obtains a little food to eliminate hunger and suffering, it is also called Nirvāṇa, but it cannot be called Great Nirvāṇa. These ten analogies are all of the same kind. A small sea is also called a sea, and a great sea is also called a sea. If one eliminates a little suffering, it is called Small Nirvāṇa. If one eliminates all suffering completely, it is called Great Nirvāṇa. The text itself extensively explains that those of the Two Vehicles, for eighty thousand kalpas or even ten thousand kalpas, are called Small Nirvāṇa. The three places of the Superior Vehicle all clearly state
到佛果。今此中說名小涅槃。其義云何。若欲於我前。不言行八萬劫竟名小。未行八萬劫之前。隨其所得住處。以此義為小。及其行八萬劫竟得佛。由名大涅槃。而此旨於一部之中。雖復說異。亦莫測其然。要隨義而安也。
善男子若凡夫人及以聲聞(至)乃得名為大涅槃也。
案。僧亮曰。凡夫因世俗。聲聞因聖道者。更釋非之義也。還生煩惱者。釋凡夫也。有習氣者。釋聲聞也。
善男子譬如有處能受眾流(至)之所得故故名為大。
案。僧亮曰。前說人實。后說法實。合海譬也。河城等皆合也。十譬之中。唯不合地及天中天二譬也。
云何複名為大涅槃(至)以是義故名大涅槃。
案。僧亮曰。八自在者。各有文也。一者不小能小。不多能多也。二者以小為大也。三者以重為輕也。四者以三事體。心色不移。無處不至。所作事一。而見者不同也。五者一根知六塵也。六者見法如空也。七者得一切法也。八者不可見。令一切見。
複次善男子譬如寶藏(至)具足成就初分功德。
案。僧亮曰。無為名大。釋常住故。故稱大也。
複次善男子云何菩薩(至)昔所不得而今乃得。
案。僧亮曰。諸漏既盡。則具神通。皆聖行功德也。今見者。謂眼通。
【現代漢語翻譯】 現代漢語譯本： 到達佛果。現在這裡所說的小涅槃，它的含義是什麼呢？如果想要在我之前，不經過八萬劫的修行就說已經到達，這就被稱為小。在未經過八萬劫的修行之前，隨其所得的住處而安住，以這個意義為小。等到經過八萬劫的修行最終成佛，因此被稱為大涅槃。而這個宗旨在一整部經中，即使有不同的說法，也不要深究其原因，要根據義理來安立。
善男子，如果凡夫人以及聲聞（Śrāvaka，聽聞佛法而修行的弟子）……最終才能被稱為大涅槃。
（註釋）僧亮說：凡夫因為世俗，聲聞因為聖道，這是進一步解釋『非』的含義。『還生煩惱』，是解釋凡夫。『有習氣』，是解釋聲聞。
善男子，譬如有一個地方能夠容納眾多的河流……因為他們所獲得的東西廣大，所以被稱為大。
（註釋）僧亮說：前面說的是人真實，後面說的是法真實，合起來比喻大海。河流、城池等都包含在內。十個比喻之中，只有不包含大地以及天中天（Śāsta Devamanuṣyāṇām，人天導師）這兩個比喻。
怎樣又被稱為大涅槃……因為這個緣故，稱為大涅槃。
（註釋）僧亮說：八自在，各有經文解釋。一是能小能大，能少能多。二是以小為大。三是以重為輕。四是以三事體，心色不移，無處不至，所作之事相同，而見者不同。五是一根能知六塵。六是見法如空。七是得一切法。八是不可見，而令一切見。
再次，善男子，譬如寶藏……具足成就最初的功德。
（註釋）僧亮說：無為名為大，解釋常住的緣故，所以稱為大。
再次，善男子，什麼是菩薩……得到過去所未曾得到的。
（註釋）僧亮說：各種煩惱漏盡，就具備神通，都是聖行的功德。現在所見，指的是眼通。
【English Translation】 English version: Reaching the fruit of Buddhahood. Now, what is meant by 'small Nirvāṇa' as spoken of here? If one desires to be ahead of me, claiming to have arrived without practicing for eighty thousand kalpas (aeons), that is called 'small'. Before practicing for eighty thousand kalpas, abiding in whatever state one has attained, this meaning is considered 'small'. When one finally attains Buddhahood after practicing for eighty thousand kalpas, it is therefore called 'great Nirvāṇa'. And even if this principle is spoken of differently within the entire scripture, do not delve into the reasons, but establish it according to the meaning.
'Good man, if ordinary people and Śrāvakas (disciples who practice by hearing the Buddha's teachings)... only then can it be called great Nirvāṇa.'
(Annotation) Saṃgharakṣa (Sēngliàng) said: 'Ordinary people are due to worldly matters, and Śrāvakas are due to the holy path; this is a further explanation of the meaning of 'non-'. 'Still giving rise to afflictions' explains ordinary people. 'Having habitual tendencies' explains Śrāvakas.'
'Good man, it is like a place that can receive many rivers... because what they obtain is vast, therefore it is called great.'
(Annotation) Saṃgharakṣa (Sēngliàng) said: 'The former speaks of the reality of people, the latter speaks of the reality of Dharma, together they are likened to the ocean. Rivers, cities, etc., are all included. Among the ten similes, only the two similes of not including the earth and Śāsta Devamanuṣyāṇām (Teacher of Gods and Humans) are excluded.'
'How is it again called great Nirvāṇa... because of this reason, it is called great Nirvāṇa.'
(Annotation) Saṃgharakṣa (Sēngliàng) said: 'The eight freedoms, each has scriptural explanations. First, being able to be small and able to be large, able to be few and able to be many. Second, taking the small as large. Third, taking the heavy as light. Fourth, with the substance of three things, the mind and form do not move, reaching everywhere, the actions are the same, but the viewers are different. Fifth, one root knowing the six dusts. Sixth, seeing the Dharma as empty. Seventh, obtaining all Dharmas. Eighth, being invisible, yet causing all to see.'
'Furthermore, good man, it is like a treasure... fully accomplishing the initial merits.'
(Annotation) Saṃgharakṣa (Sēngliàng) said: 'Non-action is called great, explaining the reason for permanence, therefore it is called great.'
'Furthermore, good man, what is a Bodhisattva... obtaining what was not obtained in the past.'
(Annotation) Saṃgharakṣa (Sēngliàng) said: 'When all outflows of afflictions are exhausted, one possesses supernatural powers, all are the merits of holy practice. What is seen now refers to the eye-power.'
更就所得中分別也。今聞者。耳通也。今到者。如意通也。今知者。他心宿命也。寶亮曰。第二功德。以五通為體。此五是一方之所須。菩薩化道之要用。第一修天眼通。須見眾生身業。二修天耳通。聞其口業。三修他心通。知其心業。雖知三業。若不達其過去。有善惡之厚薄可化。亦于化道有闕。故次修宿命通。而下愚之流。難以玄言。必須運身到彼。然後受化。故第五次修身通。今就文所辨。先明身通。昔明身通。直據色身轉變而已。今談色心自在。修短所通。適物所宜。而經亦有言如意通。亦名身通。若立身通。則沒如意名言。若立如意。便廢身通。若如昔教明五通。是禪定家果。要因定后。方能發通。就今涅槃經明五通。儘是智慧之異用。故菩薩摩訶薩。依六行教學。不取有無相。但使物感稱根而應。如一家所解。此五通必是菩薩家化。方非外道凡夫聲聞之伎。何以知耶。若實是凡夫。云何得有此法。而在外道中唱言有者。皆是應跡。外道雖言得禪定。而無有道思慧。所以無此神德也。聲聞人觀解既不成。復不能即在定。而變通亦由已安。法不得所。復未能忘懷。故發家唱云。菩薩所得通。不與外道聲聞二乘等共之。
通有二種一者內二者外(至)昔所不得而今得之。
案。僧亮曰。不與外道。
【現代漢語翻譯】 現代漢語譯本： 更就所得中分別也。現在所說的『聞』，指的是天耳通（能夠聽到一切聲音）。現在所說的『到』，指的是如意通（能夠隨意到達任何地方）。現在所說的『知』，指的是他心通（能夠知道他人的想法）和宿命通（能夠知道自己和他人的前世）。寶亮說，第二種功德以五神通為本體。這五神通是一方眾生所需要的，也是菩薩教化眾生的重要手段。第一是修天眼通，需要看到眾生的身業（身體所造的業）。第二是修天耳通，需要聽到眾生的口業（口頭所造的業）。第三是修他心通，需要知道眾生的心業（內心所造的業）。即使知道了三業，如果不瞭解他們過去善惡的程度，就難以教化。所以在教化方面會有所欠缺。因此接下來修宿命通。而對於下愚之人，難以用玄妙的語言來教化，必須運用神通親自到他們那裡，然後才能接受教化。所以第五次修身通。現在就文中所辨析的，先說明身通。以前所說的身通，只是根據色身（物質身體）的轉變而已。現在所說的身通，是色心自在，修短隨心所欲，適應事物所需。而經中也有說如意通，也叫身通。如果立名為身通，那麼如意通的名稱就被廢棄了。如果立名為如意通，那麼身通就被廢棄了。如果像以前的教義所說，五神通是禪定修行者的果報，必須在禪定之後才能發起神通。就現在的《涅槃經》所說的五神通，都是智慧的特殊運用。所以菩薩摩訶薩，依據六行教學，不執著于有無之相，只是使事物感應，與根機相稱而應。就像一家所理解的，這五神通必定是菩薩才能擁有的教化手段，而不是外道凡夫聲聞（小乘修行者）的伎倆。為什麼這麼說呢？如果真的是凡夫，怎麼能有這種法力呢？而在外道中聲稱擁有這種法力的人，都是應化之身。外道雖然說得到禪定，但沒有道思慧（對真理的思考和智慧），所以沒有這種神德。聲聞人觀解（觀察和理解）既不徹底，又不能立即入定，而變通（變化和神通）也是因為已經安定。法不得其所，又未能忘懷，所以發家宣稱，菩薩所得的神通，不與外道、聲聞二乘等共同擁有。
神通有兩種，一種是內神通，一種是外神通。（到）以前沒有得到而現在得到了。
根據僧亮的說法，不與外道（相同）。
【English Translation】 English version: It also distinguishes within what has been attained. Now, 'hearing' refers to the Heavenly Ear (being able to hear all sounds). Now, 'arriving' refers to the Wish-Fulfilling Power (being able to reach anywhere at will). Now, 'knowing' refers to the Knowledge of Others' Minds and the Knowledge of Past Lives. Bao Liang said that the second merit has the five supernormal powers as its essence. These five are needed by beings in one direction and are essential tools for Bodhisattvas to transform beings. First, cultivate the Heavenly Eye, which is needed to see the physical karma of beings. Second, cultivate the Heavenly Ear, which is needed to hear their verbal karma. Third, cultivate the Knowledge of Others' Minds, which is needed to know their mental karma. Even if one knows the three karmas, if one does not understand the depth of their past good and evil, it is difficult to transform them. Therefore, there will be deficiencies in the work of transformation. Therefore, one cultivates the Knowledge of Past Lives next. And for the foolish, it is difficult to teach with profound words; one must use supernormal powers to go to them personally, and then they can be transformed. Therefore, one cultivates the Power of Manifestation last. Now, regarding what is discussed in the text, first explain the Power of Manifestation. The Power of Manifestation spoken of in the past only referred to the transformation of the physical body. The Power of Manifestation spoken of now is the freedom of body and mind, the ability to lengthen or shorten at will, and to adapt to the needs of things. And the sutra also says that the Wish-Fulfilling Power is also called the Power of Manifestation. If one establishes the name Power of Manifestation, then the name Wish-Fulfilling Power is abandoned. If one establishes the name Wish-Fulfilling Power, then the Power of Manifestation is abandoned. If, as the teachings of the past say, the five supernormal powers are the result of meditation, and one can only develop supernormal powers after meditation, then the five supernormal powers spoken of in the current Nirvana Sutra are all special uses of wisdom. Therefore, Bodhisattva Mahasattvas, based on the six practices of learning, do not cling to the appearance of existence or non-existence, but simply cause things to respond appropriately to their roots. Just as one family understands, these five supernormal powers must be the means of transformation possessed by Bodhisattvas, and not the tricks of externalists, ordinary people, or Hearers (followers of the Small Vehicle). How do we know this? If they were really ordinary people, how could they have this power? And those who claim to have this power among externalists are all manifestations. Although externalists say they have attained meditation, they do not have the wisdom of the Way, so they do not have this divine virtue. Hearers' observation and understanding are not thorough, and they cannot immediately enter into samadhi, and their transformations are also because they are already stable. The Dharma is not obtained, and they have not been able to forget, so the family declares that the supernormal powers obtained by Bodhisattvas are not shared by externalists, Hearers, or the Two Vehicles.
There are two kinds of supernormal powers: internal and external. (To) What was not obtained in the past is now obtained.
According to Sengliang, not the same as externalists.
共五通也。一心作一者。釋不與二乘及外道共。但舉二乘外道可知也。寶亮曰。雖言二乘人。一心作一。不得眾多。此正表二乘不得道之意。聲聞入定發通。要須定前作意。作意若一。在定唯能一變。若作意作五事。便能現五變。雖在定。併發五耳。由得言一心作一。何以然。由其前方便有五故。若極利根者。在定亦容可得二變。此皆據教跡作。諸菩薩則不然。發輒修德。以曠被為懷。及至物感。則稱本心。隨力而現。不假興意。若無六行解者。則不能一心現五通身也。
又復云何昔所不得(至)昔所不得而今得之。
案。僧亮曰。如意說名自在。于自在中。分作變化。初對凡夫。故言不爾。
複次善男子菩薩摩訶薩(至)而諸眾生各各見異。
案。僧亮曰。得異耳根者。有三事異。一者下地聞土地。二遠及恒沙。三耳識不取相。是不聞而聞。初無音聲相者。菩薩耳識。真俗兼見。故不取相。
複次善男子云何菩薩(至)昔所不聞而今得聞。
案。僧亮曰。此下明天耳通。而文中敘相。皆是初學之方法。昔小乘明天耳通。耳識取聲。然後生智。二心更相資導。故合二心為通。天眼通亦爾。今用此經中。學得天耳天眼。乃至得通。六識之用。即是智慧。故天眼通。即中作二諦觀。
【現代漢語翻譯】 現代漢語譯本：總共有五種神通。如果一心只修一種神通，這表明這種修法不與二乘（聲聞乘和緣覺乘）以及外道共通。這裡只是提到了二乘和外道，實際上也暗示了他們的情況。寶亮法師說：『即使是二乘人，一心也只能修一種神通，不能同時修多種。』這正是表明二乘無法證得究竟之道的含義。聲聞乘修行者入定后要發起神通，必須在入定前先作意（預先設定目標）。如果作意只針對一件事，那麼在定中就只能變化出一種景象。如果作意針對五件事，就能顯現五種變化。即使在定中，也能同時聽到五種聲音。因此說『一心作一』。為什麼會這樣呢？因為他們之前的方便法門有五種。如果根器極其敏銳的人，在定中或許可以變化出兩種景象。這些都是根據教法事蹟來說的。但諸位菩薩就不是這樣了。他們發起神通時，總是伴隨著修習功德，以廣大的慈悲心為懷。等到眾生有所感應時，就依隨他們的本心，隨順自己的能力而顯現，不需要刻意興起念頭。如果沒有對六行（佈施、持戒、忍辱、精進、禪定、智慧）的理解，就無法一心顯現五種神通之身。
『又，什麼是過去沒有得到的，而現在卻得到了的呢？』
僧亮法師解釋說：『如意』的意思是自在。在自在之中，又可以分為變化。最初是針對凡夫說的，所以說『不爾』（不是這樣）。
『再者，善男子，菩薩摩訶薩…而諸眾生各各見異。』
僧亮法師解釋說：『得到殊勝耳根的人，有三種不同之處：一是下地可以聽到上地的聲音；二是能聽到遙遠如恒河沙數世界的聲音；三是耳識不執取聲音的表相，這是不聞而聞。』最初沒有音聲的表相，是因為菩薩的耳識能夠同時見到真諦和俗諦，所以不執取表相。
『再者，善男子，云何菩薩…昔所不聞而今得聞。』
僧亮法師解釋說：『下面是說明天耳通。而文中所敘述的現象，都是初學者的方法。過去小乘修行者修習天耳通，是先用耳識去聽聲音，然後才生起智慧，兩種心識互相資助引導，所以合二為一稱為神通。天眼通也是這樣。現在用這部經中的方法，學習得到天耳通、天眼通，乃至得到神通，六識的作用就是智慧。所以天眼通，實際上是在進行二諦觀（對勝義諦和世俗諦的觀察）。』
【English Translation】 English version: There are five kinds of spiritual powers (Abhijñā) in total. If one single-mindedly cultivates only one of them, it indicates that this practice is not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and externalist paths (Tīrthika). The mention of the Two Vehicles and externalist paths implies their situation as well. The Dharma Master Baoliang said: 'Even for those of the Two Vehicles, they can only cultivate one spiritual power with a single mind, not multiple ones simultaneously.' This precisely illustrates that the Two Vehicles cannot attain the ultimate path. When a Śrāvaka enters Samādhi to manifest spiritual powers, they must first have an intention (Manasikara) before entering Samādhi. If the intention is focused on one thing, then only one transformation can be manifested in Samādhi. If the intention is focused on five things, then five transformations can be manifested. Even in Samādhi, they can hear five sounds simultaneously. Therefore, it is said 'one mind, one manifestation.' Why is this so? Because their previous skillful means (Upāya) are fivefold. If someone has extremely sharp faculties, they might be able to manifest two transformations in Samādhi. These are all based on the teachings and events. However, Bodhisattvas are not like this. When they manifest spiritual powers, it is always accompanied by the cultivation of merit, with a vast compassionate heart. When sentient beings have a response, they manifest according to their original mind, following their abilities, without deliberately creating thoughts. Without understanding the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), one cannot manifest the five spiritual bodies with one mind.
'Furthermore, what is it that was not attained in the past, but is now attained?'
The Dharma Master Sengliang explained: 'Ru Yi' (as desired) means freedom. Within freedom, there can be transformations. Initially, it is spoken to ordinary people, so it is said 'not so' (not like that).
'Furthermore, good man, Bodhisattva Mahāsattvas... and all sentient beings see differently.'
The Dharma Master Sengliang explained: 'Those who attain the extraordinary ear faculty have three differences: first, the lower realms can hear the sounds of the higher realms; second, they can hear sounds as far as the Ganges River sands; third, the ear consciousness does not grasp the characteristics of sounds, which is hearing without hearing.' Initially, there is no characteristic of sound because the Bodhisattva's ear consciousness can see both the ultimate truth (Paramārtha-satya) and the conventional truth (Saṃvṛti-satya), so it does not grasp characteristics.
'Furthermore, good man, how does a Bodhisattva... hear what was not heard in the past, but is now heard?'
The Dharma Master Sengliang explained: 'Below is the explanation of the divine ear (Divya-śrotra). The phenomena described in the text are all methods for beginners. In the past, when practitioners of the Small Vehicle (Hīnayāna) cultivated the divine ear, they first used ear consciousness to hear sounds, and then wisdom arose. The two consciousnesses mutually supported and guided each other, so they were combined into one and called spiritual power. The divine eye (Divya-cakṣus) is also like this. Now, using the methods in this Sutra, learning to attain the divine ear, divine eye, and even spiritual powers, the function of the six consciousnesses is wisdom. Therefore, the divine eye is actually performing the two truths contemplation (observing the ultimate truth and the conventional truth).'
此經既理教真正。明有為無為二理炳然。心行大法。生解亦大。若始行之流。則未及此也。
爾時光明遍照高貴德王(至)云何而言無定無果。
案。僧亮曰。即是定果相者。若作因定善。即是果相者。從善因生。即是果也。
爾時如來贊言善哉善哉(至)凡所演說無定果相。
案。僧亮曰。答意謂。若刀是定因。面是定果者。云何顛倒耶。
善男子夫涅槃者實非聲果(至)吾當為汝更分別說。
案。僧亮曰。上說一切因果不定。此說涅槃常法非果。
善男子若有善男子(至)故得阿耨多羅三藐三菩提。
案。僧亮曰。一字不作字相。一句不作句相。從經理門。可說為聞因之成果。不如是者。則非聞也。
善男子如汝所言聞惡聲故(至)昔所不聞而今得聞。
案。僧亮曰。涅槃非果。可如上說。三惡是果。聲是定因。須更說之。
善男子云何昔所不見(至)昔所不見而今得見。
案。僧亮曰。若依欲界四大者。依欲界定。修得天眼通。悉是骨相者。天眼識能見不凈。諸法定相。見因緣相者。空有兩見也。寶亮曰。此下明天眼通。此明天眼通。不但見色。亦見眾生善惡心。乃至知第一義諦故。所以作知名說也。
若見眾生所有色相(
【現代漢語翻譯】 現代漢語譯本： 此經既闡明了理和教的真正含義，清楚地揭示了有為和無為這兩種道理。心行大法，所產生的理解也極為深廣。如果是剛開始修行的人，他們的理解程度還達不到這個層次。 爾時，光明遍照高貴德王問道：『（至）為何說沒有固定的因，也沒有固定的果呢？』 僧亮注曰：『如果存在固定的果相，那麼造作固定的善因，就是固定的果相。從善因產生，那就是果。』 爾時，如來讚歎道：『善哉！善哉！（至）凡所演說的，都沒有固定的果相。』 僧亮注曰：『回答的意思是，如果刀是固定的因，面是固定的果，那麼顛倒的情況又該如何解釋呢？』 『善男子，涅槃實際上並非聲音的果報。（至）我將為你更詳細地分別解說。』 僧亮注曰：『上面說一切因果都不是固定的，這裡說涅槃是常法，不是果報。』 『善男子，如果有善男子（至）因此證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 僧亮注曰：『一個字不執著于字的表象，一句話不執著于句子的表象，從經義的層面來說，可以認為是聽聞佛法的因所成就的果。如果不是這樣，那就不是真正的聽聞。』 『善男子，正如你所說，因為聽到惡聲（至）過去沒有聽到的，現在能夠聽到了。』 僧亮注曰：『涅槃不是果，可以如上面所說的那樣理解。三惡是果，聲音是固定的因，需要進一步解釋。』 『善男子，為何說過去沒有見到的（至）過去沒有見到的，現在能夠見到了。』 僧亮注曰：『如果依據欲界的四大元素，依據欲界的禪定，修得天眼通，所見到的都是骨相。天眼識能夠見到不凈之物，諸法都是固定的表象，見到因緣之相，就是空和有這兩種見解。』寶亮說：『下面闡明天眼通。這裡闡明天眼通，不僅能見到色相，也能見到眾生的善惡之心，乃至知道第一義諦，所以才有名相的說法。』 『如果見到眾生所有的色相（rupa，形色）』
【English Translation】 English version: This sutra elucidates the true meaning of principle and teaching, clearly revealing the two principles of conditioned (有為, youwei) and unconditioned (無為, wuwei). The practice of the great Dharma generates profound understanding. Those who are just beginning their practice have not yet reached this level of understanding. At that time, the Light-Illuminating Noble Virtue King asked: '(To) Why is it said that there is no fixed cause and no fixed effect?' Sangliang commented: 'If there is a fixed effect aspect, then creating a fixed good cause is the fixed effect aspect. Arising from a good cause is the effect.' At that time, the Tathagata praised: 'Excellent! Excellent! (To) All that is expounded has no fixed effect aspect.' Sangliang commented: 'The meaning of the answer is, if the knife is a fixed cause and the face is a fixed effect, then how can the inverted situation be explained?' 'Good man, Nirvana (涅槃, Niepan) is actually not the fruit of sound. (To) I will explain it to you in more detail.' Sangliang commented: 'The above says that all causes and effects are not fixed, and here it says that Nirvana is a constant Dharma, not a fruit.' 'Good man, if there is a good man (to) therefore attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Sangliang commented: 'One character is not attached to the appearance of the character, one sentence is not attached to the appearance of the sentence. From the perspective of the sutra's meaning, it can be considered the fruit achieved by the cause of hearing the Dharma. If it is not like this, then it is not true hearing.' 'Good man, as you said, because of hearing evil sounds (to) what was not heard in the past can now be heard.' Sangliang commented: 'Nirvana is not a fruit, which can be understood as explained above. The three evil destinies are the fruit, and sound is the fixed cause, which needs further explanation.' 'Good man, why is it said that what was not seen in the past (to) what was not seen in the past can now be seen.' Sangliang commented: 'If based on the four great elements of the desire realm, based on the samadhi of the desire realm, one cultivates and obtains the divine eye, what is seen is all bone appearances. The divine eye consciousness can see impure things, all dharmas are fixed appearances, and seeing the appearance of causes and conditions is the two views of emptiness and existence.' Baoliang said: 'The following explains the divine eye. Here it explains the divine eye, which can not only see forms, but also see the good and evil minds of sentient beings, and even know the ultimate truth, so there is a saying of names and appearances.' 'If one sees all the forms (rupa, 色相) of sentient beings'
至)昔所不知而今得知。
案。僧亮曰。知大小根者。乘色故知根也。一觸衣知心者。因身知根同。乘色知心。義屬天眼。故下知見兩名也。
複次善男子云何昔所不知(至)昔所不知而今得知。
案。僧亮曰。次明宿命通也。
複次善男子云何昔所不知(至)具足成就第二功德。
案。僧亮曰。須陀洹十六心者。三諦由滅見也。昔見滅未徹。三諦不明。既已見滅。遍四諦起念現前。其心甚遠。是果十六心也。寶亮曰。下去次明他心通。知須陀洹初心。次第至十六心者。聲聞人慾知初心捉法不能得。若利根者。要至第七心方知。若鈍根者。至第十六心方知。菩薩不爾。十六心一一次第差別盡知也。
大般涅槃經集解卷第四十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十
辨四量心 廣辯十事滅除有餘斷除業緣 辯戒有五種心下中上上上上中上 辯百福德成三十二相之一相及八十種好 辯涅槃經能令眾生離二十五有 廣辨金剛三昧
德王品之第六
複次善男子云何菩薩(至)成就具足第三功德。
案。僧亮曰。第三四等行功德也。舍慈得慈者。世間之慈。則緣親與樂也。若怨親同等。是則無緣也。
【現代漢語翻譯】 現代漢語譯本： （至）過去不知道而現在知道了。
案：僧亮說：『知道大小根性的人，是憑藉色塵的緣故知道根性。』『一接觸衣服就知道心念的人，因為身體知道根性相同。』憑藉色塵知道心念，義理屬於天眼。所以在下面有『知見』兩個名稱。
再次，善男子，什麼是過去不知道（至）過去不知道而現在知道了。
案：僧亮說：『下面說明宿命通。』
再次，善男子，什麼是過去不知道（至）具足成就第二功德。
案：僧亮說：『須陀洹（Srotapanna，入流果）的十六心，是通過滅諦見到的。過去見滅諦不徹底，對三諦不明白。既然已經見到滅諦，遍於四諦生起念頭，顯現在眼前，其心念非常深遠，這是果位的十六心。』寶亮說：『下面依次說明他心通。知道須陀洹的初心，次第乃至十六心，聲聞人想要知道初心，捉摸法卻不能得到。如果是利根的人，要到第七心才能知道。如果是鈍根的人，要到第十六心才能知道。菩薩不是這樣，十六心一次一次次第差別全部知道。』
《大般涅槃經集解》卷第四十九 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十
辨四量心 廣辯十事滅除有餘斷除業緣 辯戒有五種心下中上上上上中上 辯百福德成三十二相之一相及八十種好 辯涅槃經能令眾生離二十五有 廣辯金剛三昧
德王品之第六
再次，善男子，什麼是菩薩（至）成就具足第三功德。
案：僧亮說：『第三是四等行（四無量心）的功德。捨棄慈心而得到慈心，世間的慈心，是緣于親近的人給予快樂。如果對怨家和親人同等對待，那就是無緣大慈。』
【English Translation】 English version: (To) what was previously unknown but is now known.
Commentary: The monk Liang said: 'Knowing the greater and lesser faculties is due to knowing the faculties through the realm of form.' 'Knowing the mind through a touch of clothing is because knowing the faculties is the same through the body.' Knowing the mind through the realm of form belongs to the divine eye. Therefore, the two names 'knowing and seeing' are used below.
Furthermore, good man, what was previously unknown (to) what was previously unknown but is now known.
Commentary: The monk Liang said: 'The following explains the knowledge of past lives (宿命通, Su ming tong).'
Furthermore, good man, what was previously unknown (to) fully accomplishing the second merit.
Commentary: The monk Liang said: 'The sixteen thoughts of a Srotapanna (須陀洹, Srotapanna), are seen through the cessation of the three truths. In the past, seeing the cessation was not thorough, and the three truths were not clear. Now that cessation has been seen, thoughts arise in all four truths, appearing before the eyes, and the mind is very far-reaching. These are the sixteen thoughts of the fruit.' Bao Liang said: 'The following explains the knowledge of others' minds (他心通, Ta xin tong) in sequence. Knowing the initial thought of a Srotapanna, sequentially up to the sixteenth thought, a Sravaka (聲聞, Sheng wen) who wants to know the initial thought cannot grasp the Dharma. If one has sharp faculties, they can only know up to the seventh thought. If one has dull faculties, they can only know up to the sixteenth thought. A Bodhisattva is not like this; they know all sixteen thoughts one by one in sequence with their differences.'
Collected Explanations of the Mahaparinirvana Sutra, Volume 49 Taisho Tripitaka, Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 50
Discussing the Four Immeasurable Minds, Expounding on the Ten Matters of Eradicating Remaining Karma and Severing Karmic Conditions, Discussing the Five Types of Minds in Precepts: Lower, Middle, Upper, Upper-Upper, Upper-Middle, Upper, Discussing the Hundred Merits that Form One of the Thirty-Two Marks and the Eighty Minor Marks, Discussing How the Nirvana Sutra Enables Sentient Beings to Depart from the Twenty-Five Existences, Expounding on the Vajra Samadhi
Chapter Six on King of Merit
Furthermore, good man, what is the Bodhisattva (to) accomplishing the third merit completely.
Commentary: The monk Liang said: 'The third is the merit of the four equal practices (四無量心, Si wu liang xin, Four Immeasurable Minds). Abandoning loving-kindness to attain loving-kindness, worldly loving-kindness is to give happiness to those who are close. If enemies and relatives are treated equally, then it is unconditioned great compassion.'
假慈是世諦。實慈是第一義諦也。亦可有相緣者。是世諦。無相緣。是第一義諦也。寶亮曰。第三功德。以慈悲為體。舍世諦慈。得第一義慈者。此非空第一義。欲明菩薩得真無相慈。現前不從緣得。若凡夫行慈。必須見緣則方生。菩薩不然。心常懷慈悲。不待緣後方發故。所以舍世諦虛妄之慈。得真實第一無相之慈。既解慈體竟。下便出三事。就所無來明慈。第一舍闡提等得相之慈。第二舍黃門等嫗弱之慈。第三舍二乘無如理解之意。既舍此三慈。得真無相如來之慈。
複次善男子云何菩薩摩訶薩(至)十者斷除二邊。
案。僧亮曰。具四等成十功德。說行一週也。寶亮曰。第四功德。以十事為體。十事即是喜舍。自身決定是喜相。余多是舍也。
云何根深難可傾拔(至)修大涅槃根深難拔。
案。僧亮曰。不放逸者。總萬行之名也。下十根是其事也。僧宗曰。不放逸體。即智慧性。所謂信根者。釋所以難拔也。寶亮曰。第一雲根深難拔者。諸不放逸。失不放逸。乃有別心。無有別行。如精進之流。正背一切惡。不涉五欲。唯修善為德。此心若立。無行不成。唯佛是極不放逸人。故又言不放逸。乃是無上道之根本。眾善皆從之所生。下去作十二譬。來明不放逸行勝也。
云何于身作
【現代漢語翻譯】 現代漢語譯本：假慈是世俗諦（Satya，真理）。真慈是第一義諦（Paramārtha-satya，勝義諦）。也可以說，有相緣的慈是世俗諦，無相緣的慈是第一義諦。寶亮說，第三功德以慈悲為體。捨棄世俗諦的慈，得到第一義諦的慈。這並非是空的第一義。想要說明菩薩得到真正的無相慈，當下不由因緣而生。如果凡夫行慈，必須見到因緣才會生起。菩薩不是這樣，心中常懷慈悲，不等待因緣之後才發起。所以捨棄世俗諦虛妄的慈，得到真實第一無相的慈。解釋完慈的本體后，下面就提出三件事，就所無之處來闡明慈。第一，捨棄對一闡提（Icchantika，斷善根者）等有分別相的慈。第二，捨棄對黃門（性功能不全者）等衰弱者的憐憫之慈。第三，捨棄二乘（聲聞乘和緣覺乘）沒有如實理解真理的意圖。捨棄這三種慈，得到真正無相如來的慈。 複次，善男子，云何菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）……十者，斷除二邊。 僧亮說，具備四等（四無量心）成就十種功德，說明修行圓滿。寶亮說，第四功德以十事為體，十事就是喜和舍。自身決定是喜相，其餘大多是舍。 云何根深難可傾拔……修大涅槃（Mahā-nirvāṇa，大涅槃）根深難拔。 僧亮說，不放逸（Apramāda，精進）是總括萬行的名稱，下面的十根是具體的事例。僧宗說，不放逸的本體就是智慧的性質。所謂信根，是解釋為什麼難以動搖。寶亮說，第一句『根深難拔』，諸不放逸，失不放逸，乃有別心，無有別行，如精進之流，正背一切惡，不涉五欲，唯修善為德。此心若立，無行不成。唯佛是極不放逸人，故又言不放逸，乃是無上道之根本，眾善皆從之所生。下去作十二譬，來明不放逸行勝也。 云何于身作
【English Translation】 English version: False loving-kindness is conventional truth (Satya). True loving-kindness is the ultimate truth (Paramārtha-satya). It can also be said that loving-kindness with conditions is conventional truth, and loving-kindness without conditions is ultimate truth. BaoLiang said that the third merit is based on loving-kindness and compassion. Abandoning the loving-kindness of conventional truth and obtaining the loving-kindness of ultimate truth is not the empty ultimate truth. It aims to explain that the Bodhisattva obtains true unconditional loving-kindness, which does not arise from conditions in the present moment. If ordinary people practice loving-kindness, it must arise when they see conditions. Bodhisattvas are not like this; their minds always cherish loving-kindness and compassion, and they do not wait for conditions to arise before initiating it. Therefore, they abandon the false loving-kindness of conventional truth and obtain the true, ultimate, unconditional loving-kindness. After explaining the essence of loving-kindness, the following presents three matters, clarifying loving-kindness from what it is not. First, abandoning the loving-kindness with distinctions towards those like Icchantikas (those who have severed their roots of goodness). Second, abandoning the compassionate loving-kindness towards the weak, such as eunuchs. Third, abandoning the intention of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) who do not truly understand the truth. By abandoning these three types of loving-kindness, one obtains the true, unconditional loving-kindness of the Tathāgata (如來，Thus Come One). Furthermore, good man, how does a Bodhisattva-mahāsattva (great Bodhisattva)... tenth, eliminate the two extremes. SengLiang said that possessing the four immeasurables (四無量心) accomplishes ten merits, explaining the perfection of practice. BaoLiang said that the fourth merit is based on ten things, and the ten things are joy and equanimity. One's own self is definitely the aspect of joy, and the rest are mostly equanimity. How can the roots be so deep that they are difficult to uproot... cultivate great Nirvana (Mahā-nirvāṇa) with roots that are deep and difficult to uproot. SengLiang said that non-negligence (Apramāda) is the general name for all practices, and the ten roots below are specific examples. SengZong said that the essence of non-negligence is the nature of wisdom. The so-called root of faith explains why it is difficult to shake. BaoLiang said that the first sentence 'roots are deep and difficult to uproot' means that those who are non-negligent, lose non-negligence, then have different minds, without different actions, such as the flow of diligence, which is to turn away from all evil, not involved in the five desires, only cultivating good as virtue. If this mind is established, no action will be unaccomplished. Only the Buddha is the ultimate non-negligent person, so it is also said that non-negligence is the root of the unsurpassed path, and all good arises from it. The following uses twelve metaphors to illustrate the superiority of non-negligent practice. How to make on the body
決定想(至)于自身中生決定想。
案。僧亮曰。十根不拔。自知決定成佛也。寶亮曰。第二自身生決定者。從昔教來。學者未體乎大理。見法未分明。不知身為佛因。今於此教。識因果性。知神明妙體。生死依如來藏。有決定修。行因取果。心無移易。亦不非時證。唯曠被為德。既如此勇決。來果必克。寶亮曰。第三不觀福田者。若如昔教法。必應先選擇福田。然後行施。此本是化下愚之辭。今六行菩薩。心既體理。復有異凡夫之念處故。所以不問是田非田。但以舍為德。一切皆施。若纖毫有存。即成分別。若不懷此心。終不會理也。
云何菩薩不觀福田(至)不觀福田及非福田。
案。僧亮曰。心已決定菩提要行。唯先度人。不觀田與非田也。
云何名為凈佛國土(至)是名菩薩修凈佛土。
案。僧亮曰。行慈者。乃未始不益眾生。向舉施。言因時之益。此修凈土。是果時益也。僧宗曰。此中偏出愿耳。亦如維摩經中。為化眾生。而取佛土也。寶亮曰。第四修凈佛土者。勸修行十善。除於十惡。若十善滿。眾惡永盡。功德圓備。至金剛心。后無土之土。此為真凈。若降此以還。悉于形中辯凈。今菩薩發願。修行此德。為接引下愚。示備善之基漸也。
云何菩薩摩訶薩滅除有
【現代漢語翻譯】 現代漢語譯本： 『決定想(至)于自身中生決定想。』
案：僧亮說：『十根（十種煩惱的根源）不拔除，（就）自知決定成佛。』寶亮說：『第二，自身生決定想，（是說）從以前的教法來看，學習者未能體會到大道理，見法不夠分明，不知道自身是成佛的因。現在通過這個教法，認識到因果的性質，知道神明微妙的本體，生死都依如來藏（Tathagatagarbha，如來藏指一切眾生皆具有的佛性）。有決定的修行，行因取果，心無改變。也不追求非時證悟，唯有廣施為德。既然如此勇猛決斷，未來的果報必定能夠實現。』寶亮說：『第三，不觀福田，如果按照以前的教法，必須先選擇福田（值得佈施的對象），然後才行佈施。這本來是教化下愚之人的說法。現在六行菩薩，心已經體會到真理，又有不同於凡夫的念頭，所以不問是福田還是非福田，只以捨棄為德，一切都佈施。如果有一絲一毫的保留，就成了分別。如果不懷著這樣的心，終究不會明白真理。』
『云何菩薩不觀福田(至)不觀福田及非福田。』
案：僧亮說：『心已決定菩提（Bodhi，覺悟）的必要修行，唯有先度人，不看對象是福田還是非福田。』
『云何名為凈佛國土(至)是名菩薩修凈佛土。』
案：僧亮說：『行慈悲的人，沒有不利益眾生的。前面舉佈施的例子，說的是因時的利益，這裡修凈土，是果時的利益。』僧宗說：『這裡偏重於發願而已，也像《維摩經》中，爲了教化眾生，而取佛土。』寶亮說：『第四，修凈佛土，勸人修行十善，去除十惡。如果十善圓滿，眾惡永遠斷絕，功德圓備，達到金剛心（Vajra heart，比喻堅固不壞的菩提心），后無土之土，這才是真凈。如果低於這個標準，都是在有形有相中分辨清凈。現在菩薩發願，修行這種德行，是爲了接引下愚之人，展示完備善行的基礎。』
『云何菩薩摩訶薩滅除有』
【English Translation】 English version: 『Deciding to generate a determined thought within oneself.』
Note: Monk Liang said, 『If the ten roots (the roots of the ten afflictions) are not eradicated, one will know for sure that they will become a Buddha.』 Bao Liang said, 『Secondly, generating a determined thought within oneself means that from the past teachings, learners have not grasped the great principle, and their understanding of the Dharma is not clear. They do not know that the self is the cause of becoming a Buddha. Now, through this teaching, they recognize the nature of cause and effect, and know the wonderful essence of the spirit. Birth and death rely on the Tathagatagarbha (the womb of the Tathagata, referring to the Buddha-nature inherent in all beings). There is determined practice, cultivating the cause to obtain the result, and the mind does not change. Nor does one seek untimely enlightenment, but only widely bestows virtue. Since one is so courageous and decisive, the future result will surely be achieved.』 Bao Liang said, 『Thirdly, not observing the field of merit, if according to the previous teachings, one must first choose a field of merit (a worthy object of giving) before giving. This was originally a saying to teach the ignorant. Now, the Bodhisattva of the six practices has already understood the truth in their heart, and has thoughts different from those of ordinary people. Therefore, they do not ask whether it is a field of merit or not, but only take giving as virtue, and give everything away. If there is even a trace of retention, it becomes discrimination. If one does not have this mind, they will never understand the truth.』
『How does a Bodhisattva not observe the field of merit (to) not observe the field of merit and the non-field of merit?』
Note: Monk Liang said, 『The mind has already determined the necessary practice of Bodhi (enlightenment), and the only thing to do is to save people first, without looking at whether the object is a field of merit or not.』
『What is called purifying a Buddha-land (to) this is called a Bodhisattva cultivating a pure Buddha-land.』
Note: Monk Liang said, 『Those who practice compassion never fail to benefit sentient beings. The previous example of giving refers to the benefit at the time of the cause, while cultivating a pure land here refers to the benefit at the time of the result.』 Monk Zong said, 『This emphasizes making vows, just like in the Vimalakirti Sutra, taking a Buddha-land in order to teach sentient beings.』 Bao Liang said, 『Fourthly, cultivating a pure Buddha-land means encouraging people to practice the ten good deeds and remove the ten evils. If the ten good deeds are fulfilled, all evils will be forever cut off, merits and virtues will be fully prepared, and one will reach the Vajra heart (diamond heart, a metaphor for the indestructible Bodhi mind). The land after no land is truly pure. If it is lower than this standard, one is distinguishing purity in form and appearance. Now, the Bodhisattva makes a vow to cultivate this virtue in order to guide the ignorant and show the foundation of complete good deeds.』
『How does a Bodhisattva Mahasattva eliminate existence』
余(至)摩訶薩滅除有餘。
案。僧亮曰。所以二事合釋者。欲通說余有也。何者。菩薩得無緣慈。現不起惡。過去有善惡餘業。能累行者。根業重別為二事。有輕不數。雖輕是患。通欲釋之。三事並稱餘業。是名余有者。是障二果無知也。僧宗曰。四果善業。豈可滅耶。以能潤者滅故。所潤乾枯。不能感果。謂之業滅。余有者。二乘人。各證所得無為果也。無結無業。而轉二果者。言無三界結業。而報身猶存。正是有餘涅槃。要舍報身。得於無餘。所言二者。二家同轉。亦言無餘。於前為二也。若依數經。轉鈍作利。今言如來。不復同此菩薩。以經力故能滅也。寶亮曰。第五曰。滅除有餘。第六斷除業緣。今為三章門。解此二事。一余報。二餘有。余報者。此明習性報。如過去多欲。雖出地獄來生人中。亦多欲等也。餘業者。即是人天中。受報未盡者是也。余有者。此明三界外習障。如小乘無知等。轉鈍作利也。
云何菩薩修清凈身(至)菩薩摩訶薩修于凈身。
案。僧亮曰。五種心者。五品心得五品。或至正見亦爾。名初發心者。具五十心。名壹決定心。名滿足者。具五十定心。名滿足一福也。僧宗曰。五品心。修十善為十。若此心成就。復有五十。是以百福。凡成三千二百。為三十二相也。
【現代漢語翻譯】 現代漢語譯本： 『余』指菩薩摩訶薩滅除『有餘』（指煩惱障和所知障還未完全斷除的狀態）。
案：僧亮說，之所以將兩件事合在一起解釋，是爲了貫通地說明『余有』。為什麼這樣說呢？菩薩證得無緣大慈，顯現時不起惡念。過去有善惡的剩餘業力，能夠牽累修行者。根深蒂固的業力，要分別作為兩件事來看待。輕微的業力可以忽略不計，但即使輕微也是禍患，所以要貫通地解釋它。將這三件事並稱為『餘業』，這就是所謂的『余有』，是障礙二果（斯陀含果和阿那含果）的無知。僧宗說，四果（阿羅漢果）的善業，怎麼可以滅除呢？因為能滋潤果報的因滅除了，所滋潤的就乾枯了，不能感得果報，所以說業滅除了。『余有』指的是二乘人（聲聞乘和緣覺乘），各自證得所得到的無為果。沒有結縛，沒有業力，而能轉二果，指的是沒有三界的結縛和業力，而報身仍然存在，這正是『有餘涅槃』。要捨棄報身，才能證得『無餘涅槃』。所說的『二』，指的是兩家（大乘和小乘）共同轉進，也可以說是『無餘』，相對於前面來說是『二』。如果按照數論的觀點，是將遲鈍轉變為敏銳，現在說如來，不再和菩薩相同，因為憑藉經典的力量能夠滅除。寶亮說，第五是『滅除有餘』，第六是『斷除業緣』，現在分為三個章節來解釋這兩件事：一是余報，二是余有。余報，指的是習性報，比如過去貪慾多，即使從地獄出來轉生到人間，仍然貪慾多等等。餘業，指的是在人天中，受報還沒有結束的。余有，指的是三界外的習氣障礙，比如小乘的無知等等，是將遲鈍轉變為敏銳。
云何菩薩修清凈身（如何菩薩修習清凈之身）？菩薩摩訶薩修于凈身（菩薩摩訶薩修習清凈之身）。
案：僧亮說，五種心指的是五品心得五品，或者達到正見也是如此。名為初發心的人，具備五十心。名為壹決定心的人，名為滿足的人，具備五十定心。名為滿足，也具備一福。僧宗說，五品心修十善為十，如果此心成就，又有五十，因此有一百福。總共成就三千二百福，才能成就三十二相。
【English Translation】 English version: 'Yu' (余) refers to the Bodhisattva Mahasattva extinguishing 'having remainder' (有餘), which means the afflictive obstructions and knowledge obstructions have not been completely eliminated.
Commentary: Monk Liang said that the reason for explaining the two matters together is to comprehensively explain 'remainder of existence' (余有). Why is this said? Bodhisattvas attain unconditioned great compassion, and when manifesting, they do not generate evil thoughts. In the past, there were remaining karmic forces of good and evil that could burden practitioners. Deep-rooted karmic forces should be viewed as two separate matters. Minor karmic forces can be ignored, but even if minor, they are still a misfortune, so they should be explained comprehensively. These three matters are collectively referred to as 'remaining karma' (餘業), which is what is called 'remainder of existence,' and it is the ignorance that obstructs the two fruits (Sakadagami and Anagami). Monk Zong said, how can the good karma of the four fruits (Arhat) be extinguished? Because the cause that nourishes the fruition is extinguished, what is nourished becomes withered and cannot produce fruition, so it is said that karma is extinguished. 'Remainder of existence' refers to the two vehicles (Sravaka and Pratyekabuddha), each attaining the unconditioned fruit they have attained. Without bonds and without karma, yet able to transform the two fruits, it refers to not having the bonds and karma of the three realms, while the reward body still exists, which is precisely 'Nirvana with remainder' (有餘涅槃). Only by abandoning the reward body can one attain 'Nirvana without remainder' (無餘涅槃). The 'two' mentioned refers to the two schools (Mahayana and Hinayana) progressing together, which can also be said to be 'without remainder,' and relative to the previous, it is 'two.' If according to the Samkhya school's view, it is transforming dullness into sharpness, now it is said that the Tathagata is no longer the same as the Bodhisattva, because by the power of the scriptures, they can extinguish it. Bao Liang said that the fifth is 'extinguishing the remainder of existence,' and the sixth is 'severing the karmic conditions.' Now, these two matters are explained in three chapters: first, remaining retribution; second, remainder of existence. Remaining retribution refers to habitual retribution, such as having much desire in the past, and even if one comes out of hell and is reborn in the human realm, one still has much desire, and so on. Remaining karma refers to those in the human and heavenly realms whose retribution has not yet ended. Remainder of existence refers to the habitual obstacles outside the three realms, such as the ignorance of the Hinayana, and so on, which is transforming dullness into sharpness.
How does a Bodhisattva cultivate a pure body? A Bodhisattva Mahasattva cultivates a pure body.
Commentary: Monk Liang said that the five minds refer to the five grades of mind attaining the five grades, or even attaining right view. A person called the initial mind of awakening possesses fifty minds. A person called the one-determined mind, called the fulfilled person, possesses fifty samadhi minds. Being called fulfilled also possesses one blessing. Monk Zong said that the five grades of mind cultivate the ten good deeds as ten, and if this mind is accomplished, there are also fifty, so there are one hundred blessings. A total of three thousand two hundred blessings are accomplished to achieve the thirty-two marks.
寶亮曰。第七修清凈身者。初后不殺戒。有五種心。論萬行不出十善。十善滿足。則得成佛。菩薩初在性地時。持一戒。有五品心。若持十戒。則成五十心。三十心滿。登初住。又持十戒。覆成五十。具有百心。名百福德。如是十地無漏具足。后時成佛。還來應三十。故有三十二相。今言百福成一相者。若就十地。有萬福。應言成百相。何故言成三十二解者。意言三十二。是一方之所須。若一一相來取盡具萬福。所以復修八十種好者。因世八十人。事八十神。然凡夫得相來久。所事之神。欲使各各相異。如來今欲化此人等故。一時之中。令此人于佛身上。各各見其所事之神。既見佛身上。有己家所事者。便來歸依。受佛之化。下從十二日去。儘是列己家所事神之名。
云何菩薩了知諸緣(至)是名菩薩了知諸緣。
案。僧亮曰。斷煩惱修菩提。知斷結緣中解縛。說了諸緣也。寶亮曰。第八了知諸緣者。正善知境界。于萬法不取相。既體因緣。以為虛假。即有為不有。既知有無可有。無亦無可無。正體性如此。故稱了知諸緣。
云何菩薩離諸怨敵(至)是名菩薩離諸怨敵。
案。僧亮曰。了緣則煩惱盡。是以說之。謗方等相。煩惱非定怨。此說定怨也。寶亮曰。第九離怨敵者。自不此經中學。
【現代漢語翻譯】 現代漢語譯本：寶亮說：『第七修清凈身，最初和最後都要遵守不殺戒。』有五種心。所有的修行都離不開十善。十善圓滿，就能成佛。菩薩最初在性地時，持守一條戒律，就有五品心。如果持守十條戒律，就成就五十心。三十心圓滿，就能登上初住位。再持守十條戒律，又成就五十心，總共有百心，稱為百福德。像這樣，十地無漏功德具足，之後成佛。還會應化到三十界，所以有三十二相。現在說百福成就一相，如果就十地來說，有萬福，應該說成就百相。為什麼說成就三十二相呢？意思是說三十二相，是一方世界所需要的。如果每一相都用盡萬福來成就，所以還要修八十種好。因為世上有八十種人，侍奉八十種神。然而凡夫得到（佛的）相已經很久了，所侍奉的神，想要讓各自（所見的相）不同。如來現在想要教化這些人，所以在同一時間，讓這些人于佛身上，各自見到自己所侍奉的神。既然見到佛身上，有自己家所侍奉的神，便來歸依，接受佛的教化。下面從十二日開始，都是列舉自己家所侍奉的神的名字。
『云何菩薩了知諸緣（如何菩薩才能了知各種因緣）……是名菩薩了知諸緣（這叫做菩薩了知各種因緣）。』
僧亮的註解說：『斷除煩惱，修習菩提，知道在斷除煩惱的因緣中解脫束縛，這就是說了各種因緣。』寶亮說：『第八了知諸緣，就是要正確地瞭解境界，對於萬法不執著于相。既然體會到因緣，認為一切都是虛假的，那麼有為法就不是真實存在的。既然知道有無可有，無也無可無，真正體悟到事物的本性就是如此，所以稱爲了知諸緣。』
『云何菩薩離諸怨敵（如何菩薩才能遠離各種怨敵）……是名菩薩離諸怨敵（這叫做菩薩遠離各種怨敵）。』
僧亮的註解說：『了知因緣，那麼煩惱就會斷盡，因此這樣說。』誹謗方等經典，煩惱並非是固定的怨敵，這裡說的是固定的怨敵。寶亮說：『第九離怨敵，就是自己不從這部經中學習。』
【English Translation】 English version: Bao Liang said: 'The seventh practice is purifying the body, initially and ultimately adhering to the precept of not killing.' There are five types of minds. All practices do not go beyond the ten good deeds. When the ten good deeds are fulfilled, one can attain Buddhahood. When a Bodhisattva is initially in the stage of inherent nature (性地), holding one precept, there are five grades of mind. If one holds ten precepts, then fifty minds are accomplished. When thirty minds are fulfilled, one ascends to the first stage of dwelling. Holding ten precepts again, fifty more minds are accomplished, totaling one hundred minds, called one hundred blessings and virtues (百福德). Like this, the ten grounds (十地) are complete with non-outflow (無漏) virtues, and later one attains Buddhahood. One also manifests in the thirty realms, hence having the thirty-two marks (三十二相). Now, saying that one mark is accomplished by one hundred blessings, if considering the ten grounds, there are ten thousand blessings, one should say one hundred marks are accomplished. Why say thirty-two marks are accomplished? It means that the thirty-two marks are what one world needs. If each mark is accomplished by exhausting ten thousand blessings, hence the eighty minor marks (八十種好) are further cultivated. Because in the world there are eighty types of people, serving eighty types of gods. However, ordinary people have obtained the (Buddha's) marks for a long time, and the gods they serve want each (mark seen) to be different. The Tathagata (如來) now wants to transform these people, so at the same time, he lets these people see on the Buddha's body, each the god they serve. Since they see on the Buddha's body, the god their family serves, they come to take refuge and receive the Buddha's teachings. Below, starting from the twelfth day, it is all listing the names of the gods their families serve.'
'How does a Bodhisattva understand all conditions (云何菩薩了知諸緣)? ... This is called a Bodhisattva understanding all conditions (是名菩薩了知諸緣).'
Sang Liang's annotation says: 'Cutting off afflictions and cultivating Bodhi, knowing to untie the bonds in the conditions of cutting off afflictions, this is explaining all conditions.' Bao Liang said: 'The eighth, understanding all conditions, is to correctly understand the realm, not clinging to appearances in all dharmas. Since one realizes the nature of conditions, considering everything to be illusory, then conditioned dharmas are not truly existent. Since one knows that existence is not truly existent, and non-existence is also not truly non-existent, truly realizing the nature of things is like this, hence it is called understanding all conditions.'
'How does a Bodhisattva depart from all enemies (云何菩薩離諸怨敵)? ... This is called a Bodhisattva departing from all enemies (是名菩薩離諸怨敵).'
Sang Liang's annotation says: 'Understanding conditions, then afflictions will be exhausted, hence it is said like this.' Slandering the Vaipulya Sutras (方等), afflictions are not fixed enemies, here it speaks of fixed enemies. Bao Liang said: 'The ninth, departing from enemies, is that one does not learn from this sutra itself.'
終不能得除煩惱之怨敵。故五住菩薩。除色界結盡。下地粗惑已斷。所餘未治者。不名為怨。盡用為道也。
云何菩薩遠離二邊(至)具足成就第四功德。
案。僧亮曰。因果為二。謂煩惱盡因果滅。得常住也。寶亮曰。除二邊者。二十五有因果無明愛都盡也。
爾時光明遍照高貴德王(至)世界無不莊嚴嚴凈。
案。僧亮曰。土有二種。佛行報有眾生行報佛王土。始法身無定相。無定方所。眾生土有凈有穢。初成道要處眾生凈土。何者。由眾生行熟。應凈眾生。不出惡土。自報土無方。不須說名也。無勝土是眾生土。言凈土者。初成佛處也。今此世界清凈者。彌勒成佛時。此世界變凈。應凈眾生。亦不出凈土也。寶亮曰。既列解十事竟。時眾有不達之流。謂言。釋迦唯修九事。不修于凈土。是以德王。為申疑而致問。佛下答云。十方諸佛。無有不修十事者。答一因不滿。不得成佛。何容我獨闕斯行。由世癡人言。此方有日月。他方無。作如此之疑者。與癡人何異。設譬既竟。于下愚之流。信心未立。故佛懸指西方無勝佛國。以示物云。是我之本國。今之所居者。是現來此化故。得知尋於此言無。一佛應世。無穢無凈。其事如初功德中所明。此間既說東方滿月如來之凈。滿月佛于彼。復何容
【現代漢語翻譯】 現代漢語譯本：最終也無法擺脫煩惱的怨敵。所以五住菩薩，斷盡了結使，下地粗重的迷惑已經斷除，所剩餘的未被調伏的，不被稱為怨敵，全部用來作為修道的資糧。
云何菩薩遠離二邊（直至）具足成就第四功德？
案：僧亮說，因和果是二邊。指的是煩惱滅盡的因果，從而證得常住。寶亮說，去除二邊，指的是二十五有中因果的無明和愛都滅盡。
爾時光明遍照高貴德王（直至）世界沒有不莊嚴清凈的。
案：僧亮說，國土有兩種，佛的行報所感得的國土和眾生的行報所感得的國土。佛王土，從始法身來說，沒有固定的相，沒有固定的處所。眾生土有清凈和污穢之分。最初成道時，需要在眾生的凈土。為什麼呢？因為眾生的業行成熟，應該度化清凈的眾生，所以不會出現在惡土。佛的自報土沒有方位，不需要特別說明。無勝土是眾生土。所說的凈土，是最初成佛的地方。現在這個世界清凈，是彌勒成佛的時候，這個世界會變得清凈，應該度化的眾生，也不會出現在凈土。寶亮說，既然已經列舉解釋了十事，當時聽眾中有不明白的人，認為釋迦牟尼佛只修了九事，沒有修凈土。因此高貴德王爲了消除疑慮而提問。佛在下面回答說，十方諸佛，沒有不修這十事的。回答說，如果一個因不滿，就不能成佛，怎麼可能我獨自缺少這種修行呢？就像世上的愚癡之人說，這個地方有日月，其他地方沒有一樣。作這樣的懷疑，和愚癡之人有什麼區別？假設比喻說完之後，對於下愚之人，信心還沒有建立，所以佛遙指西方無勝佛國，來向他們展示說，那是我的本國。現在所居住的地方，是現在來這裡教化眾生的緣故。由此可知，尋找這個說法是沒有的，一佛應世，沒有污穢也沒有清凈，這件事就像最初功德中所說明的那樣。這裡既然說了東方滿月如來的清凈，滿月佛在那邊，又怎麼能容納呢？
【English Translation】 English version: Ultimately, one cannot get rid of the enemy of afflictions. Therefore, the Bodhisattva of the Five Dwellings, having exhausted the fetters, and having severed the gross delusions of the lower realms, what remains untamed is not called an enemy, but is all used as resources for the path.
How does a Bodhisattva distance themselves from the two extremes (until) fully accomplishing the fourth merit?
Commentary: Sengliang said, cause and effect are the two extremes. It refers to the cause and effect of the exhaustion of afflictions, thereby attaining permanence. Baoliang said, removing the two extremes refers to the complete exhaustion of ignorance and craving, the causes and effects within the Twenty-Five Existences (twenty-five realms of existence).
At that time, the Light Universally Illuminating Noble Virtue King (until) the world was without exception adorned and purified.
Commentary: Sengliang said, there are two types of lands: the Buddha's land resulting from their meritorious actions, and the sentient beings' land resulting from their meritorious actions. The Buddha-King's land, from the perspective of the Dharma body, has no fixed form and no fixed location. Sentient beings' lands are divided into pure and impure. At the initial attainment of enlightenment, one needs to be in a pure land of sentient beings. Why? Because the karmic actions of sentient beings are ripe, and one should liberate and purify sentient beings, so one will not appear in an evil land. The Buddha's self-reward land has no direction and does not need special explanation. The unsurpassed land is the land of sentient beings. The so-called pure land is the place where one initially attains Buddhahood. Now, this world is pure because when Maitreya becomes a Buddha, this world will become pure, and the sentient beings who should be liberated will also not appear in an impure land. Baoliang said, since the ten matters have been listed and explained, some listeners at that time did not understand and thought that Shakyamuni Buddha only cultivated nine matters and did not cultivate the pure land. Therefore, the Noble Virtue King asked to dispel doubts. The Buddha answered below, saying that all Buddhas in the ten directions cultivate these ten matters without exception. The answer is that if one cause is not fulfilled, one cannot become a Buddha, how could I alone lack this practice? It is like the foolish people in the world saying that this place has the sun and moon, but other places do not. What is the difference between making such doubts and being a foolish person? After the analogy was made, for those of lower intelligence, faith has not yet been established, so the Buddha remotely pointed to the Western Unsurpassed Buddha Land to show them, saying that that is my original country. The place where I now reside is because I have come here to teach sentient beings. From this, it can be known that searching for this statement is nonexistent, one Buddha appears in the world, there is neither impurity nor purity, and this matter is as explained in the initial merit. Since the purity of the Eastern Full Moon Tathagata has been mentioned here, how can the Full Moon Buddha accommodate it over there?
疑釋迦所王是穢。答當彼土純凈。心無所執。亦不容與此間德王。作定有定無難同故。得知彼此兩國。各辨其一邊。令眾生盡得進行也。
複次善男子云何菩薩(至)具足如是五事功德。
案。僧亮曰。第五第六天行功德也。而經文不出。依余經四禪是天行。此五是修禪之本也。僧宗曰。悉是定家之緣也。若諸根及生邊地者。何能修禪定耶。寶亮曰。第五功德。以五事為體。第一第二以離難故。能修定。第三第四以宿殖因緣故。天護人愛。第五事即是定果。即既解五事竟。德王今執昔教作難。昔言因佈施故。得此五事。今云何言因大涅槃經。得五事耶。佛答云。昔日因佈施得五事者。不定不常。今因涅槃。得此五事。是定是常。乃至得無漏故。得知法華以前教。無入道者。若使有實得道。不應言非無漏。尋斯之語。當知無會理也。
光明遍照高貴德王(至)具足成就第五功德。
案。僧亮曰。是定是常。一一對前五事。渴愛之病者。對不定下四。亦有分有果者。有三有分果。無常變異。金剛三昧者。具上五事。必得四禪。金剛三昧。定中之勝。說其德也。寶亮曰。俱是明定。前淺后深。此中三段。第一就空行中成就萬行。第二明是眾定王萬行之果。第三明非唯了空亦是萬有也。
複次
【現代漢語翻譯】 現代漢語譯本： 有人懷疑釋迦牟尼佛所住的世界是污穢的。回答是，他所居住的國土是純凈的，心中沒有任何執著。那裡也不允許像這個世界的德王存在，因為對『有』和『無』的執著是相同的。因此，可以得知佛陀和德王各自闡述自己的一面，使眾生都能得到進步。
其次，善男子，什麼是菩薩（具備）具足這五種功德？
根據僧亮的說法，第五和第六是天行功德。但是經文中沒有出現。根據其他經典，四禪是天行。這五種是修禪的基礎。僧宗說，這些都是禪定的助緣。如果諸根不具足或者生在邊地，怎麼能修禪定呢？寶亮說，第五種功德以五事為體。第一和第二是因為遠離困難，所以能夠修定。第三和第四是因為宿世積累的因緣，所以得到天神守護和人們愛戴。第五件事就是禪定的結果。既然已經解釋了五事，德王現在執著於過去的教義提出疑問。過去說因為佈施，所以得到這五事。現在為什麼說因為《大涅槃經》，得到這五事呢？佛陀回答說，過去因為佈施得到五事，是不確定和不恒常的。現在因為《涅槃經》得到這五事，是確定和恒常的，甚至可以得到無漏的境界。因此，可以得知《法華經》以前的教義，沒有能夠入道的人。如果真的有人得道，不應該說不是無漏的。仔細思考這些話，應當明白沒有會合的道理。
光明遍照高貴德王（具備）具足成就第五種功德。
根據僧亮的說法，『是定是常』，一一對應前面的五事。『渴愛之病』，對應不確定下的四種。『亦有分有果』，有三種有分有果，無常變異。『金剛三昧』，具備以上五事，必定能得到四禪。金剛三昧是禪定中最殊勝的，說的是它的功德。寶亮說，都是闡明禪定。前面淺顯，後面深奧。這裡分為三段。第一段是就空行中成就萬行。第二段是說明這是各種禪定之王和萬行的結果。第三段是說明不僅僅是瞭解空性，也是瞭解萬有。
其次 English version: Someone doubts that the world where Shakyamuni Buddha resides is impure. The answer is that the land he dwells in is pure, with no attachments in the mind. It also does not allow the existence of a King of Virtue like in this world, because the attachment to 'existence' and 'non-existence' is the same. Therefore, it can be known that the Buddha and the King of Virtue each expound their own side, so that all sentient beings can make progress.
Furthermore, good man, what are the five merits that a Bodhisattva (possesses) to be fully endowed with?
According to Monk Liang, the fifth and sixth are the merits of heavenly practice. However, they do not appear in the scripture. According to other scriptures, the four Dhyanas are heavenly practice. These five are the foundation for cultivating meditation. Monk Zong said that these are all conditions for meditation. If the faculties are incomplete or one is born in a borderland, how can one cultivate meditation? Bao Liang said that the fifth merit takes the five matters as its essence. The first and second are because of being away from difficulties, so one can cultivate meditation. The third and fourth are because of the accumulated causes and conditions from past lives, so one receives the protection of gods and the love of people. The fifth matter is the result of meditation. Since the five matters have been explained, the King of Virtue now clings to the past teachings and raises questions. In the past, it was said that because of giving, one obtains these five matters. Now, why is it said that because of the 'Nirvana Sutra', one obtains these five matters? The Buddha answered that in the past, obtaining the five matters because of giving was uncertain and impermanent. Now, obtaining these five matters because of the 'Nirvana Sutra' is certain and permanent, and one can even obtain the state of non-outflow. Therefore, it can be known that in the teachings before the 'Lotus Sutra', there were no people who could enter the path. If someone had truly attained the path, it should not be said that it is not non-outflow. Carefully considering these words, one should understand that there is no way to reconcile them.
The Light-Illuminating Noble King of Virtue (possesses) and fully accomplishes the fifth merit.
According to Monk Liang, 'It is certain and permanent' corresponds one by one to the previous five matters. 'The disease of craving' corresponds to the four under uncertainty. 'There are also portions and results' refers to three types having portions and results, impermanent and changing. 'Vajra Samadhi' possesses the above five matters and will surely attain the four Dhyanas. Vajra Samadhi is the most excellent among meditations, speaking of its merits. Bao Liang said that both are clarifying meditation. The former is shallow, and the latter is profound. Here it is divided into three sections. The first section is about accomplishing myriad practices within emptiness. The second section explains that this is the result of the king of various meditations and myriad practices. The third section explains that it is not only understanding emptiness but also understanding all existence.
Furthermore
【English Translation】 Someone doubts that the world where Shakyamuni Buddha (釋迦牟尼佛) resides is impure. The answer is that the land he dwells in is pure, with no attachments in the mind. It also does not allow the existence of a King of Virtue like in this world, because the attachment to 'existence' and 'non-existence' is the same. Therefore, it can be known that the Buddha and the King of Virtue each expound their own side, so that all sentient beings can make progress.
Furthermore, good man, what are the five merits that a Bodhisattva (菩薩) (possesses) to be fully endowed with?
According to Monk Liang, the fifth and sixth are the merits of heavenly practice. However, they do not appear in the scripture. According to other scriptures, the four Dhyanas are heavenly practice. These five are the foundation for cultivating meditation. Monk Zong said that these are all conditions for meditation. If the faculties are incomplete or one is born in a borderland, how can one cultivate meditation? Bao Liang said that the fifth merit takes the five matters as its essence. The first and second are because of being away from difficulties, so one can cultivate meditation. The third and fourth are because of the accumulated causes and conditions from past lives, so one receives the protection of gods and the love of people. The fifth matter is the result of meditation. Since the five matters have been explained, the King of Virtue now clings to the past teachings and raises questions. In the past, it was said that because of giving, one obtains these five matters. Now, why is it said that because of the 'Nirvana Sutra (大涅槃經)', one obtains these five matters? The Buddha answered that in the past, obtaining the five matters because of giving was uncertain and impermanent. Now, obtaining these five matters because of the 'Nirvana Sutra' is certain and permanent, and one can even obtain the state of non-outflow. Therefore, it can be known that in the teachings before the 'Lotus Sutra (法華經)', there were no people who could enter the path. If someone had truly attained the path, it should not be said that it is not non-outflow. Carefully considering these words, one should understand that there is no way to reconcile them.
The Light-Illuminating Noble King of Virtue (光明遍照高貴德王) (possesses) and fully accomplishes the fifth merit.
According to Monk Liang, 'It is certain and permanent' corresponds one by one to the previous five matters. 'The disease of craving' corresponds to the four under uncertainty. 'There are also portions and results' refers to three types having portions and results, impermanent and changing. 'Vajra Samadhi (金剛三昧)' possesses the above five matters and will surely attain the four Dhyanas. Vajra Samadhi is the most excellent among meditations, speaking of its merits. Bao Liang said that both are clarifying meditation. The former is shallow, and the latter is profound. Here it is divided into three sections. The first section is about accomplishing myriad practices within emptiness. The second section explains that this is the result of the king of various meditations and myriad practices. The third section explains that it is not only understanding emptiness but also understanding all existence.
Furthermore
善男子云何菩薩(至)具足成就第六功德。
案。寶亮曰。第六功德。以金剛三昧為體。金剛三昧即一切智。於時集諦累盡。體由是苦無常。苦果亦謝。無學佛果。任運而來。則金剛心時。始是功用心滿。名為學佛。不得稱無學。所以說金剛眾定之極。就此一切德中。略科為八段。第一從悉能破散一切諸法下。明得金剛定時。知世諦理窮。第二從住是地中。乃至不見一眾生實下。明悉見真諦理周。第三從一切三昧。悉來歸屬下。明得此定時。一切三昧。皆來歸屬金剛三昧。第四從譬如有人在大海浴下。明得此定時。非唯歸屬而已。即用此眾定為體。一心之中。得用一切定也。第五從若有菩薩。住金剛定。見一切法無障礙下。明得天眼通滿。第六從如由乾陀已下。明漏盡通滿。第七從若有菩薩。住金剛三昧。於一念中。能變身如佛下。明身通用備。第八從譬如金剛。若在日中。色則不定下。頻有三譬。來讚歎金剛三昧。能種種變應。無不益物也。所以證金剛心時。結累永盡。照理周者。正以此文為據也。
菩薩摩訶薩修大涅槃(至)乃至具足般若波羅蜜。
案。僧宗曰。第一嘆就空行中。成就萬行也。
善男子譬如金剛所擬之處(至)修集一切諸餘三昧。
案。僧宗曰。第二明是眾定之
【現代漢語翻譯】 善男子，什麼是菩薩的第六功德，能夠具足成就？
寶亮的註解說：第六功德以金剛三昧（Vajra Samadhi，一種堅不可摧的禪定）為體。金剛三昧即是一切智（Sarvajna，對一切事物具有的智慧）。證得金剛三昧時，集諦（Samudaya，苦的根源）的累積完全消除，其本體因此認識到苦是無常的。苦果也隨之消逝，無學（Asaiksa，不再需要學習的果位，即阿羅漢果）的佛果自然而然地到來。因此，在金剛心（Vajra heart，比喻堅不可摧的菩提心）的階段，才算是功用心的圓滿，可以稱為學佛，但還不能稱為無學。所以說金剛眾定的極致。就這所有的功德中，略微分為八段。第一段從『悉能破散一切諸法』開始，說明得到金剛定時，對世俗諦（Samvriti-satya，相對真理）的理解達到極致。第二段從『住是地中』開始，直到『不見一眾生實』，說明完全證悟真諦（Paramartha-satya，絕對真理）。第三段從『一切三昧，悉來歸屬』開始，說明得到這種禪定時，一切三昧都歸屬於金剛三昧。第四段從『譬如有人在大海浴』開始，說明得到這種禪定時，不僅僅是歸屬，而且是用這些眾定作為本體，在一心中，能夠運用一切禪定。第五段從『若有菩薩，住金剛定，見一切法無障礙』開始，說明得到天眼通（Divyacaksu，能看到所有事物的天眼）的圓滿。第六段從『如由乾陀』開始，說明漏盡通（Asravaksaya-jnana，斷絕所有煩惱的智慧）的圓滿。第七段從『若有菩薩，住金剛三昧，於一念中，能變身如佛』開始，說明身通（Rddhi-vidhi，神通）的完備。第八段從『譬如金剛，若在日中，色則不定』開始，用三個比喻來讚歎金剛三昧，能夠種種變化應化，無不利益眾生。所以，證得金剛心時，煩惱的積累永遠消除，對真理的照見周遍，正是以這段經文作為依據。
菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修習大涅槃（Maha-nirvana，大乘涅槃），乃至具足般若波羅蜜（Prajnaparamita，智慧的完美）。
僧宗的註解說：第一點是讚歎在空性（Sunyata，萬物皆空的本質）的修行中，成就萬行。
善男子，譬如金剛所擬之處，乃至修集一切諸餘三昧。
僧宗的註解說：第二點是說明這是眾定的...
【English Translation】 Good man, what is the sixth merit of a Bodhisattva that enables them to fully accomplish it?
According to Bao Liang's commentary: The sixth merit takes the Vajra Samadhi (an indestructible state of meditation) as its essence. Vajra Samadhi is equivalent to Sarvajna (omniscience). When Vajra Samadhi is attained, the accumulation of Samudaya (the origin of suffering) is completely eliminated, and its essence recognizes that suffering is impermanent. The result of suffering also disappears, and the fruit of Buddhahood of Asaiksa (the state of no further learning, i.e., Arhatship) naturally arrives. Therefore, only at the stage of the Vajra heart (metaphor for an indestructible Bodhi mind) is the effort of the mind considered complete, and one can be called a student of Buddhism, but not yet an Asaiksa. Hence, it is said to be the ultimate of Vajra Samadhi. Among all these merits, it is roughly divided into eight sections. The first section, starting from 'completely able to shatter all dharmas,' explains that upon attaining Vajra Samadhi, the understanding of Samvriti-satya (conventional truth) reaches its peak. The second section, starting from 'dwelling in this ground' until 'not seeing a single being as real,' explains the complete realization of Paramartha-satya (ultimate truth). The third section, starting from 'all Samadhis come to belong,' explains that upon attaining this Samadhi, all Samadhis belong to Vajra Samadhi. The fourth section, starting from 'for example, a person bathing in the great ocean,' explains that upon attaining this Samadhi, it is not only a matter of belonging, but also using these various Samadhis as the essence, and within one mind, being able to utilize all Samadhis. The fifth section, starting from 'if a Bodhisattva dwells in Vajra Samadhi and sees all dharmas without obstruction,' explains the complete attainment of Divyacaksu (divine eye). The sixth section, starting from 'like by Ghanda,' explains the complete attainment of Asravaksaya-jnana (knowledge of the extinction of outflows). The seventh section, starting from 'if a Bodhisattva dwells in Vajra Samadhi and can transform the body like a Buddha in a single thought,' explains the perfection of Rddhi-vidhi (supernatural powers). The eighth section, starting from 'for example, Vajra, if in the sun, its color is uncertain,' uses three metaphors to praise Vajra Samadhi, which can transform and respond in various ways, benefiting all beings. Therefore, when the Vajra heart is attained, the accumulation of afflictions is forever eliminated, and the illumination of truth is complete, and this passage is the basis for this claim.
The Bodhisattva-Mahasattva (great Bodhisattva) cultivates Maha-nirvana (great Nirvana), and even fully accomplishes Prajnaparamita (perfection of wisdom).
According to Sengzong's commentary: The first point praises the accomplishment of myriad practices within the practice of emptiness (Sunyata).
Good man, like Vajra where it is directed, and even cultivates all other Samadhis.
According to Sengzong's commentary: The second point explains that this is the multitude of Samadhis...
王。萬行之果。
善男子若有菩薩安住如是(至)乃至十方亦復如是。
案。僧宗曰。第三明非唯了空。亦見於有也。
善男子如由乾陀山(至)而初無心言我能滅。
案。僧亮曰。第四明能滅一切惑也。
若有菩薩安住如是(至)各隨本解而得聞之。
案。僧宗曰。第五明能有運變之力也。
菩薩安住如是三昧(至)見一切法如本無相。
案。僧亮曰。第六更舉空境。言諸德所以成就。良由善識空也。
何故名為金剛三昧(至)具足成就第六功德。
案。僧亮曰。具上五事。必得四禪。金剛三昧。定中之勝。說其德也。能有二種。一壞有。二成六度也。無不碎壞者。為上壞有作譬。悉來歸屬者。將與成萬行為譬。先說法之所歸。下六是其譬也。無有障礙者。說六通廣金剛之能。先總諸通。后但別說三通耳。僧宗曰。第七釋金剛之名也。
大般涅槃經集解卷第五十
涅槃經集解七十一卷。去享保年中。獲西大寺經藏古本。書寫之焉。彼本黃卷赤軸。古代雅物。偶闕九軸。厥所闕者。自四十一。迄第五十。其中唯存第四十三。予嘆其不全備。索之諸方。聞武府東睿山凌雲院。前大僧正實觀秘藏之。其本又自第一。至第十之十軸逸矣。嘗戒壇
【現代漢語翻譯】 現代漢語譯本 王。萬行之果。
『善男子，若有菩薩安住如是（至）乃至十方亦復如是。』
案。僧宗曰：第三明非唯了空，亦見於有也。
『善男子，如由乾陀山（至）而初無心言我能滅。』
案。僧亮曰：第四明能滅一切惑也。
『若有菩薩安住如是（至）各隨本解而得聞之。』
案。僧宗曰：第五明能有運變之力也。
『菩薩安住如是三昧（至）見一切法如本無相。』
案。僧亮曰：第六更舉空境，言諸德所以成就，良由善識空也。
『何故名為金剛三昧（Vajra Samadhi，金剛三昧）(至)具足成就第六功德。』
案。僧亮曰：具上五事，必得四禪。金剛三昧（Vajra Samadhi，金剛三昧），定中之勝，說其德也。能有二種，一壞有，二成六度也。無不碎壞者，為上壞有作譬。悉來歸屬者，將與成萬行為譬。先說法之所歸，下六是其譬也。無有障礙者，說六通廣金剛之能。先總諸通，后但別說三通耳。僧宗曰：第七釋金剛之名也。
大般涅槃經集解卷第五十
涅槃經集解七十一卷。去享保年中。獲西大寺經藏古本。書寫之焉。彼本黃卷赤軸。古代雅物。偶闕九軸。厥所闕者。自四十一。迄第五十。其中唯存第四十三。予嘆其不全備。索之諸方。聞武府東睿山凌雲院。前大僧正實觀秘藏之。其本又自第一。至第十之十軸逸矣。嘗戒壇
【English Translation】 English version King. The fruit of myriad practices.
'Good man, if there is a Bodhisattva abiding in this way (to) even the ten directions are also like this.'
Note: Monk Zong said: The third clarifies that it is not only understanding emptiness, but also seeing existence.
'Good man, like from Gandhamadana Mountain (to) and initially having no thought of saying 'I can extinguish'.'
Note: Monk Liang said: The fourth clarifies the ability to extinguish all delusions.
'If there is a Bodhisattva abiding in this way (to) each hears it according to their own understanding.'
Note: Monk Zong said: The fifth clarifies the ability to have the power of transformation.
'A Bodhisattva abiding in such Samadhi (to) sees all dharmas as originally without form.'
Note: Monk Liang said: The sixth further illustrates the realm of emptiness, saying that the accomplishment of all virtues is due to a good understanding of emptiness.
'Why is it called Vajra Samadhi (Vajra Samadhi, Diamond Samadhi) (to) completely accomplishing the sixth merit?'
Note: Monk Liang said: Possessing the above five qualities, one will certainly attain the Four Dhyanas. Vajra Samadhi (Vajra Samadhi, Diamond Samadhi) is the most excellent among Samadhis, describing its virtue. It has two kinds of abilities: one is to destroy existence, and the other is to accomplish the Six Perfections. 'Nothing is not shattered' is used as an analogy for destroying existence. 'All come to belong' is used as an analogy for accomplishing myriad practices. First, it speaks of where the Dharma belongs, and the following six are its analogies. 'Without any obstruction' speaks of the vast ability of the Six Supernatural Powers of Vajra. First, it summarizes all the powers, and then it separately speaks of only three powers. Monk Zong said: The seventh explains the name of Vajra.
Collected Explanations of the Mahaparinirvana Sutra, Volume Fifty
Seventy-one volumes of Collected Explanations of the Nirvana Sutra. In the middle of the Kyoho era, an ancient copy from the Kōdai-ji Temple's scripture collection was obtained and copied. That copy was a yellow scroll with red axles, an elegant antique. It happened to be missing nine scrolls. The missing scrolls were from forty-one to fifty. Among them, only forty-three remained. I lamented its incompleteness and searched for it in various places. I heard that the former chief priest Jitsukan of the Ryōun-in Temple on Mount Tōei in the Musashi Province secretly possessed it. That copy was also missing ten scrolls from the first to the tenth. I once
院慧光。赴東都之日。與實觀相語。而欲令互寄補其闕。幸得實觀本跋記。以延歷寺本。校閱云爾。不日繕寫。情願果遂。僧正亦補。其闕焉。今年庚申。閑暇之間。欲補西大寺古本之闕。手自以粗紙調經卷。自三月二十日。迄五月二十三日。摩挲病眼。九軸寫之。莊嚴既畢。以納于彼寺矣。不年而三本全備。不亦說乎。功德普及三界靈。種因遂感四德果。
時元文第五歲次庚申六月下弦。
東大寺真言新禪兩院前兼住戒壇院前長官寶生院閑人成慶寓於北林精舍謹記。春秋五十六。夏臘通三十八。別二十八。 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十一
廣辯涅槃近因 親近善友 專心聽法 出舍利弗病舉床詣佛聽法事 如法修行 廣辯涅槃佛性八種七種六種等事 釋虛空義 釋煩惱斷處涅槃義 引昔告魔三月當涅槃事 釋涅槃名
德王品之第七
複次善男子云何菩薩摩訶薩(至)四者如法修行。
案。僧亮曰。第七第八。廣嬰兒行功德也。此四種德。是始行所行。嬰兒之德。作近因者。以反耶為近因也。僧宗曰。從第七至第十。悉總廣前行也。今第七。亦以三慧為體也。初功德辯由經力。此明三慧。由善知識。以此為異
【現代漢語翻譯】 現代漢語譯本： 慧光法師。在前往東都（今日本京都）的時候，與實觀法師商議，希望互相寄送經文以補全各自的缺失。幸好得到了實觀法師的原本跋記，並以延歷寺（Enryakuji）的版本進行校對。不久之後繕寫完成，心願得以實現。僧正（Sojo，佛教僧官名）也補全了其中的缺失。今年庚申年，空閑之際，想要補全西大寺（Saidaiji）古本的缺失，親自用粗紙調理經卷。從三月二十日到五月二十三日，忍著眼疾，抄寫了九卷。莊嚴完畢后，將經卷納入西大寺。不到一年時間，三本經書全部完備，不是很令人高興嗎？愿此功德普及三界眾生，種下善因，最終感得四德之果。
時值元文五年庚申六月下旬。
東大寺（Todaiji）真言新禪兩院前兼住戒壇院前長官寶生院閑人成慶，居住在北林精舍，謹記。年齡五十六歲，僧齡三十八年，其中別二十八年。
大正藏第37冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十一
廣辯涅槃近因：親近善友，專心聽法，引出舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）因病臥床，前往佛陀處聽法之事；如法修行；廣辯涅槃佛性八種、七種、六種等事；解釋虛空之義；解釋煩惱斷處涅槃之義；引用過去告知魔王三個月后將入涅槃之事；解釋涅槃之名。
德王品第七
『複次，善男子，云何菩薩摩訶薩（省略）四者如法修行。』
案：僧亮說，第七、第八品，廣泛闡述嬰兒行（Bebhaka-cariya）的功德。這四種德行，是初修行者所應行的，嬰兒之德，作為近因，以反耶（viparyāsa，顛倒）為近因。僧宗說，從第七品到第十品，全部總括闡述之前的修行。現在的第七品，也以三慧（聞慧、思慧、修慧）為體。最初的功德辯論由經文的力量而來，這裡說明三慧由善知識而來，以此作為不同之處。
【English Translation】 English version: Monk Huiguang, on the day of going to Dongdu (present-day Kyoto, Japan), discussed with Monk Shiguan, hoping to send scriptures to each other to supplement their respective deficiencies. Fortunately, he obtained the original postscript of Monk Shiguan and proofread it with the version of Enryakuji Temple. Soon after, the copying was completed, and his wish was fulfilled. The Sojo (a Buddhist ecclesiastical title) also supplemented the deficiencies. This year, the year of Gengshen, during his leisure time, he wanted to supplement the deficiencies of the ancient version of Saidaiji Temple, and personally adjusted the scriptures with coarse paper. From March 20th to May 23rd, enduring eye pain, he copied nine scrolls. After the decoration was completed, he placed the scriptures in Saidaiji Temple. In less than a year, all three scriptures were complete, isn't that delightful? May this merit spread to all beings in the Three Realms, plant good seeds, and ultimately attain the fruit of the Four Virtues.
The time was the lower ten days of June in the fifth year of Genbun, Gengshen.
Chengqing, a recluse of Baosheng-in, the former chief of the Precept Altar Hall, who concurrently resided in the Shingon and Zen academies of Todaiji Temple, respectfully records this at Beirin Vihara. Age 56, monastic age 38 years, of which 28 years were separate.
Tripitaka Volume 37 No. 1763 Collection of Commentaries on the Mahāparinirvāṇa Sūtra
Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume 51
Extensive discussion of the proximate cause of Nirvana: associating with good friends, focusing on listening to the Dharma, citing the story of Sariputra (one of the Buddha's ten great disciples, known for his wisdom) going to the Buddha to listen to the Dharma while sick in bed; practicing according to the Dharma; extensive discussion of the eight kinds, seven kinds, and six kinds of Nirvana Buddha-nature; explaining the meaning of emptiness; explaining the meaning of Nirvana as the place where afflictions are cut off; quoting the past event of telling Mara that he would enter Nirvana in three months; explaining the name of Nirvana.
Chapter 7 on Virtue King
'Furthermore, good man, what is a Bodhisattva Mahasattva (omitted) fourth, practicing according to the Dharma.'
Note: Monk Liang said that chapters 7 and 8 extensively elaborate on the merits of the Bebhaka-cariya (infant practice). These four virtues are what the initial practitioner should practice, the virtue of an infant, as a proximate cause, with viparyāsa (inversion) as a proximate cause. Monk Zong said that from chapter 7 to chapter 10, all comprehensively elaborate on the previous practices. The current chapter 7 also takes the three wisdoms (hearing wisdom, thinking wisdom, and cultivating wisdom) as its essence. The initial discussion of merit comes from the power of the scriptures, here it explains that the three wisdoms come from good knowledge, and this is the difference.
耳。寶亮曰。第七功德。以四法為體。此四法是教嬰兒之行。謂親近善友。專心聽法。繫念思惟。如法修行。故命篇唱云。唯此四法。是涅槃近因。若言如外道苦行。謂此為是者。無有是處。然此中明四法。大判有三翻。第一翻有三譬。總就一法明四法。其文中自合。第二翻。從善知識者。謂菩薩佛聲聞辟支佛下。略別明四法。今此翻中。取二乘為善友。然前翻中。事不分別。故謂為總。善知識者。能訓人善道。同己所行。彼我齊意。俱得離苦。斯為善知識相也。
善男子譬如有人身遇眾病(至)而常教化無有疲厭。
案。僧亮曰。此三譬通為四法近涅槃。作譬也。僧宗曰。就此嘆中。有兩翻。前總嘆。后別嘆也。總嘆有四重。此即第一舉四譬。先顯善知識之德也。
善男子善知識者所謂菩薩(至)聲聞人中信方等者。
案。僧宗曰。第二齣其人也。雖此人外。非善知識。略亦盡矣。
何故名為善知識耶(至)以是義故名善知識。
案。僧亮曰。別說四法義也。離十惡者。釋善知識。常如善事。若我不生惡者。是如法而說。而行者也。益我有二。如法說者。言益也。如法行者。不言之益也。有善法故。說益事轉深。為眾生者。是善不為非善也。僧宗曰。第三釋善知識義。略舉其
德也。
善男子如空中月從初一日(至)以其親近善知識故。
案。僧亮曰。說譬以顯之也。善法日增者。是中四分。說善法相。此第一也。僧宗曰。第四勸人。依善知識也。以五重辨依之有益。此第一總嘆也。
因是親近復得了達(至)甚深義者名為聽法。
案。寶亮曰。第二益也。
聽法者則是大乘方等經典(至)以修集故得大涅槃。
案。僧亮曰。第二釋專心聽法也。僧宗曰。第三前總明瞭達十二部經。此別明義也。寶亮曰。此明聽聞正法也。
善男子譬如病人雖聞醫教(至)是名菩薩繫念思惟。
案。僧亮曰。第三繫念思惟也。僧宗曰。第四嘆定也。
云何名為如法修行(至)終不畢竟入于涅槃。
案。僧亮曰。第四如法修行也。上說因法。此說果法也。僧宗曰。前三嘆辨聞慧。第四一嘆辨思慧。此第五嘆辨修慧也。
善男子第一真實善知識者(至)則得近於大般涅槃。
案。僧亮曰。第三重說也。先辨四法之第一善知識也。
云何菩薩聽法因緣(至)則得近於大般涅槃。
案。僧亮曰。廣第二專心聽法也。僧宗曰。種種功德。即是此中所明。親善知識。乃至如說修行。十種慰喻。謂以八聖道。分盡智無生智也。寶
【現代漢語翻譯】 現代漢語譯本： 德也。
『善男子，譬如空中的月亮從初一（開始增長），這是因為親近善知識的緣故。』
（註釋：僧亮說：『用比喻來顯明道理。善法日益增長，這是指四分。說明善法的相狀，這是第一點。』僧宗說：『第四是勸人依靠善知識。用五重來辨明依靠善知識的益處，這是第一點總體的讚歎。』）
『因此親近（善知識）又能通達（佛法），深入理解甚深義理的，這叫做聽法。』
（註釋：寶亮說：『這是第二種益處。』）
『聽法的人，就是聽聞大乘方等經典（廣大的、平等的經典），因為修習的緣故，能夠得到大涅槃（究竟的寂滅）。』
（註釋：僧亮說：『這是第二點解釋專心聽法。』僧宗說：『第三點是前面總體說明通達十二部經，這裡分別說明義理。』寶亮說：『這是說明聽聞正法。』）
『善男子，譬如病人雖然聽聞醫生的教導（但如果不去實行），這叫做菩薩繫念思惟（將心專注于所緣境，並深入思考）。』
（註釋：僧亮說：『這是第三點繫念思惟。』僧宗說：『第四點是讚歎禪定。』）
『什麼叫做如法修行（如佛所說的法去修行）？（如果有人）最終不能究竟地進入涅槃。』
（註釋：僧亮說：『這是第四點如法修行。』上面說的是因法，這裡說的是果法。僧宗說：『前面三點讚歎辨別聞慧，第四點讚歎辨別思慧，這裡第五點讚歎辨別修慧。』）
『善男子，第一種真實的善知識（能夠引導我們走向解脫的良師益友），就能接近大般涅槃（究竟的寂滅）。』
（註釋：僧亮說：『這是第三次重複說明。』先辨別四法中的第一種善知識。』）
『什麼（樣的）菩薩聽法因緣（能夠幫助我們走向解脫的良師益友），就能接近大般涅槃（究竟的寂滅）。』
（註釋：僧亮說：『廣泛地說明第二點專心聽法。』僧宗說：『種種功德，就是這裡所說明的。親近善知識，乃至如所說的去修行。十種慰喻，是指用八聖道，來區分盡智和無生智。』寶亮
【English Translation】 English version: Virtue indeed.
'Good man, like the moon in the sky from the first day (of the lunar month) (growing), it is because of close association with good teachers and friends (kalyāṇa-mitra).'
(Commentary: The monk Liang said, 'Using a metaphor to illustrate the principle. Good Dharma increases daily, referring to the four parts. Explaining the characteristics of good Dharma, this is the first point.' The monk Zong said, 'The fourth is to encourage reliance on good teachers and friends. Using five layers to distinguish the benefits of relying on them, this is the first general praise.')
'Therefore, through close association (with good teachers and friends), one can also understand (the Dharma) and deeply comprehend profound meanings, which is called listening to the Dharma (śravaṇa).'
(Commentary: Bao Liang said, 'This is the second benefit.')
'Those who listen to the Dharma are listening to the Mahayana (Great Vehicle) Vaipulya Sutras (extensive and equal scriptures), and through cultivation, they can attain Great Nirvana (ultimate extinction).'
(Commentary: The monk Liang said, 'This is the second point explaining focused listening to the Dharma.' The monk Zong said, 'The third point is that the previous section generally explained understanding the twelve divisions of scriptures, while this section specifically explains the meanings.' Bao Liang said, 'This explains listening to the True Dharma.')
'Good man, like a sick person who hears the doctor's instructions (but does not follow them), this is called a Bodhisattva's mindfulness and contemplation (keeping the mind focused on the object of contemplation and thinking deeply).'
(Commentary: The monk Liang said, 'This is the third point of mindfulness and contemplation.' The monk Zong said, 'The fourth point is praising meditation.')
'What is called practicing according to the Dharma (practicing according to the Dharma as taught by the Buddha)? (If someone) ultimately cannot enter Nirvana completely.'
(Commentary: The monk Liang said, 'This is the fourth point of practicing according to the Dharma.' The above speaks of the cause Dharma, while this speaks of the result Dharma. The monk Zong said, 'The previous three points praise distinguishing learning wisdom, the fourth point praises distinguishing thinking wisdom, and this fifth point praises distinguishing cultivation wisdom.')
'Good man, the first true good teacher and friend (one who can guide us towards liberation) can approach Great Nirvana (ultimate extinction).'
(Commentary: The monk Liang said, 'This is the third repetition.' First, distinguish the first of the four Dharmas, the good teacher and friend.')
'What (kind of) Bodhisattva's causes and conditions for listening to the Dharma (can help us towards liberation) can approach Great Nirvana (ultimate extinction).'
(Commentary: The monk Liang said, 'Extensively explaining the second point of focused listening to the Dharma.' The monk Zong said, 'Various merits are what is explained here. Close association with good teachers and friends, and even practicing as instructed. The ten consolations refer to using the Eightfold Noble Path to distinguish between the knowledge of exhaustion and the knowledge of non-arising.' Bao Liang
亮曰。此下廣明四法。明菩薩與佛。別物幾盡故。所以屬第一善知識。就下文去明四法。章門悉別。事義可尋。不能廣釋。說須陀洹四功德者。舉昔事來。證聽法力大。即是向來所明之四法也。十種慰喻者。八聖道為八。正見心解脫為十。正見即無生智。心解脫是盡智也。此即是其先來所知之法。但病苦因緣。不能復緣。令更為說。令已忘苦。而緣法也。
云何菩薩思惟因緣(至)則得近於大般涅槃。
案。僧亮曰。廣第三繫念思惟也。
云何菩薩如法修行(至)七我八凈是名涅槃。
案。道生曰。盡者。結習都盡也。善性者。理妙為善。反本為性也。實者。體是常也。真者。見常故也。常者。不見常則不常也。樂者。常故也。我者。常故自在也。凈者。垢盡故也。
復有八事何等為八(至)七者無我八者無常。
案。僧生曰。凡夫結斷。亦名涅槃。故及之也。未都盡故。不名為盡。于縛有解。亦名解脫也。善性者。亦是妙善也。不實不真者。不見常故也。無常乃至不凈者。還起結故。是故無也。
復有六相一者解脫(至)如來法僧實相虛空。
案。僧宗曰。更釋如法修行。善識諸法真偽。可以造行也。若真不真。下文廣列真偽也。言不識七法之相。雖修非真。若
【現代漢語翻譯】 現代漢語譯本：僧亮說：『下面廣泛闡明四法，說明菩薩與佛的差別幾乎窮盡，所以歸屬於第一善知識。』就下面的經文去闡明四法，章節和門類都不同，事理和意義可以探尋，不能廣泛解釋。說須陀洹（Srotapanna，入流果）的四種功德，是舉出過去的事情來，證明聽法的力量大，也就是向來所闡明的四法。十種慰喻，八聖道為八，正見心解脫為十。正見就是無生智，心解脫是盡智。這也就是他先前所知道的法，但因為病苦的因緣，不能再憶念，所以讓他再次宣說，讓他忘卻痛苦，而憶念佛法。 『云何菩薩思惟因緣（如何菩薩思維因緣）』（至）『則得近於大般涅槃（就能接近大般涅槃）』。 僧亮說：『廣泛地第三次繫念思惟。』 『云何菩薩如法修行（如何菩薩如法修行）』（至）『七我八凈是名涅槃（七我八凈名為涅槃）』。 道生說：『盡，是說結使習氣都斷盡了。善性，是說理體玄妙為善，返本歸元為性。實，是說體性是常住的。真，是說見到常住的體性。常，是說不見常住的體性就不是常住的。樂，是因為常住的緣故。我，是因為常住的緣故而自在。凈，是因為垢染斷盡的緣故。』 『復有八事何等為八（又有八件事，什麼是八件）』（至）『七者無我八者無常（第七無我，第八無常）』。 僧生說：『凡夫斷除結使，也稱為涅槃，所以提及它。因為沒有完全斷盡，所以不稱為盡。對於束縛有所解脫，也稱為解脫。善性，也是妙善。不實不真，是因為沒有見到常住的緣故。無常乃至不凈，是因為還會生起結使的緣故，所以沒有。』 『復有六相一者解脫（又有六相，一為解脫）』（至）『如來法僧實相虛空（如來法僧實相虛空）』。 僧宗說：『進一步解釋如法修行，善於識別諸法的真偽，可以造作修行。如果真假不辨，下文廣泛列舉真偽。』說不認識七法之相，即使修行也不是真修。'
【English Translation】 English version: Sengliang said: 'Below, the four dharmas are extensively explained, clarifying the differences between Bodhisattvas and Buddhas almost exhaustively, hence belonging to the foremost Kalyanamitra (good spiritual friend).』 The following text elucidates the four dharmas, with distinct chapters and categories, and the principles and meanings can be explored, but cannot be extensively explained. Speaking of the four merits of a Srotapanna (stream-enterer), it cites past events to prove the great power of listening to the Dharma, which is the four dharmas that have been explained so far. The ten consolations are: the Eightfold Noble Path as eight, right view and liberation of mind as ten. Right view is the wisdom of non-origination, and liberation of mind is the wisdom of exhaustion. This is the Dharma he already knew, but due to the causes and conditions of illness and suffering, he could no longer recall it, so he was asked to speak it again, to let him forget the suffering and remember the Dharma. 『How does a Bodhisattva contemplate causes and conditions?』 (to) 『Then one can approach Great Nirvana.』 Sengliang said: 'Extensively, the third contemplation of mindfulness.』 『How does a Bodhisattva practice according to the Dharma?』 (to) 『Seven self and eight purity are called Nirvana.』 Daosheng said: 'Exhaustion means that all defilements and habitual tendencies are completely exhausted. Good nature means that the principle is profound and good, and returning to the origin is nature. Reality means that the essence is permanent. Truth means seeing the permanent essence. Permanence means that if one does not see permanence, then it is not permanent. Bliss is because of permanence. Self is because of permanence and freedom. Purity is because defilements are exhausted.』 『There are eight things, what are the eight?』 (to) 『Seventh is no-self, eighth is impermanence.』 Sengsheng said: 'The severance of afflictions by ordinary people is also called Nirvana, hence it is mentioned. Because it is not completely exhausted, it is not called exhaustion. Having some liberation from bondage is also called liberation. Good nature is also wonderful goodness. Not real and not true means not seeing permanence. Impermanence and even impurity mean that afflictions still arise, therefore they do not exist.』 『There are six characteristics, the first is liberation』 (to) 『Tathagata, Dharma, Sangha, true nature, emptiness.』 Sengzong said: 'Further explaining practicing according to the Dharma, being good at recognizing the truth and falsehood of all dharmas, one can create and practice. If truth and falsehood are not distinguished, the following text extensively lists truth and falsehood.』 Saying that not recognizing the characteristics of the seven dharmas, even if one practices, it is not true practice.'
善識七法。謂真也。涅槃者。果地大涅槃也。佛性通因果也。如來謂果地人也。法者。分佛僧餘名法也。僧者。亦通因果。實相者。總一切法無非實也。虛空者。太虛空耳。言不知此七法。名為不實體。七法之相。名為真實也。有八者。先釋佛果八事也。一盡者。謂盡一切惑也。翻惡既盡。即稱善性也。虛偽之法既盡。故真實獨存也。下對四非常。通前為八也。復有八事者。此明外道涅槃。一解脫者。非不伏結也。當時翻惡為善性也。不實不真者。伏而復生。未是照理也。下四非常者。既未登極果。有為之法也。復有六相者。二乘也。一解脫者。隨分用無漏所引得無為也。翻惡故為善。三不實四不真者。更須斷有餘苦。證有餘滅。更有勝極滅。已所未得故。為不真實也。五安樂者。以其脫三界重苦。故少分樂。秉得無漏。此是凈法。體是遷流。故不得常。未得八自在我。故無我。有與有脫。故示果是未極故也。若依世俗道者。釋外道所以不真之旨也。云何六相者。釋二乘也。所以不復釋佛果八者。已釋二種未極。相形可知也。不名知佛性者。其義名異。故言不知也。寶亮曰。此下次解如法修行。若能了知七事。是真如法修行。七事者。備如經列。第一知涅槃有三種。先知佛果涅槃有八事。次知外道伏結涅槃八事。三知
【現代漢語翻譯】 現代漢語譯本 善於識別七法。所謂『真』，指的是涅槃（Nirvana），也就是果地（the stage of fruition）的大涅槃。佛性（Buddha-nature）貫通因地（the stage of cause）和果地。如來（Tathagata）指的是果地之人。『法』（Dharma）是指除了佛（Buddha）和僧（Sangha）之外的其他一切事物。僧也貫通因地和果地。實相（Reality）是指總括一切法，沒有哪一樣不是真實的。虛空（Emptiness）就是指太虛空。說不了解這七法，就叫做不實體。七法的相，就叫做真實。 有八種。首先解釋佛果的八件事。第一是『盡』，指的是斷盡一切迷惑。翻轉惡念而達到斷盡，就稱為善性。虛偽的法斷盡了，所以真實才能獨自存在。下面針對四非常，連同前面的『盡』等四事，合起來為八。 又有八件事，這是說明外道的涅槃。第一是『解脫』，但並非真正降伏煩惱。當時翻轉惡念為善性。不實不真，是因為煩惱只是被壓伏，還會再次生起，並非真正照見真理。下面的四非常，是因為尚未登上最高的果位，仍然是有為之法。 又有六相，指的是二乘（聲聞和緣覺）。第一是『解脫』，是隨分隨力地運用無漏智所獲得的無為法。翻轉惡念所以為善。第三、第四的不實、不真，是因為還需要斷除有餘的痛苦，證得有餘的寂滅，還有更殊勝的極寂滅，是已經證得的寂滅所沒有的，所以說是不真實。 第五是『安樂』，因為脫離了三界的深重痛苦，所以有少分的安樂。秉持獲得無漏法，這是清凈的法，但其體性是遷流變化的，所以不能說是常。未獲得八自在，所以不能說是我。有與有脫，所以顯示果位是未達到極致的緣故。如果依據世俗的道，這是解釋外道不真實的旨意。 什麼是六相呢？這是解釋二乘。之所以不再解釋佛果的八事，是因為已經解釋了兩種未達到極致的情況，相互比較就可以知道了。不名為知佛性，是因為其意義名稱不同，所以說是不知。寶亮說，下面解釋如法修行。如果能夠了解七事，就是真正的如法修行。七事，都詳細地列在經文中。第一要知道涅槃有三種。首先要知道佛果涅槃有八事，其次要知道外道伏結涅槃有八事，第三要知道二乘涅槃有六相。
【English Translation】 English version Being skilled in recognizing the Seven Dharmas. What is called 'True' refers to Nirvana, which is the Great Nirvana of the Fruition Stage. Buddha-nature pervades both the Cause Stage and the Fruition Stage. Tathagata refers to a person of the Fruition Stage. 'Dharma' refers to all things other than the Buddha and the Sangha. Sangha also pervades both the Cause Stage and the Fruition Stage. Reality encompasses all Dharmas; there is nothing that is not real. Emptiness refers to the Great Emptiness. To say one does not understand these Seven Dharmas is called not being substantial. The characteristics of the Seven Dharmas are called True. There are eight aspects. First, explaining the eight matters of the Buddha-fruit. The first is 'Exhaustion,' which refers to exhausting all delusions. Turning evil thoughts and reaching exhaustion is called Good Nature. Since false Dharmas are exhausted, only Truth can exist alone. Below, addressing the Four Impermanences, together with the preceding four matters, they total eight. There are also eight matters, which explain the Nirvana of external paths. The first is 'Liberation,' but it does not truly subdue afflictions. At that time, evil thoughts are turned into Good Nature. Not Real, not True, is because afflictions are merely suppressed and will arise again; it is not truly seeing the Truth. The following Four Impermanences are because one has not yet ascended to the highest Fruition, and they are still conditioned Dharmas. There are also Six Characteristics, referring to the Two Vehicles (Shravakas and Pratyekabuddhas). The first is 'Liberation,' which is the unconditioned Dharma obtained by using non-outflow wisdom according to one's capacity. Turning evil thoughts is therefore Good. The third and fourth, Not Real and Not True, are because one still needs to cut off the remaining suffering and attain the remaining extinction; there is a more supreme ultimate extinction that the already attained extinction does not have, so it is said to be not real. The fifth is 'Bliss,' because one has escaped the heavy suffering of the Three Realms, so there is a small portion of Bliss. Upholding and obtaining non-outflow Dharmas, this is a pure Dharma, but its nature is changing and flowing, so it cannot be said to be Constant. Not having obtained the Eight Freedoms, it cannot be said to be Self. Having and having escape, so it shows that the Fruition is not yet ultimate. If based on the worldly path, this explains the meaning of the external paths not being true. What are the Six Characteristics? This explains the Two Vehicles. The reason for not explaining the eight matters of the Buddha-fruit is because the two kinds of not reaching the ultimate have already been explained, and they can be known by comparison. Not called knowing Buddha-nature is because their meanings and names are different, so it is said to be not knowing. Bao Liang said, below explains practicing according to the Dharma. If one can understand the Seven Matters, it is truly practicing according to the Dharma. The Seven Matters are all listed in detail in the sutra. First, one must know that there are three kinds of Nirvana. First, one must know that there are eight matters in the Buddha-fruit Nirvana, second, one must know that there are eight matters in the Nirvana of external paths subduing afflictions, and third, one must know that there are six characteristics in the Nirvana of the Two Vehicles.
聲聞指斷滅空。作涅槃六事。若如此知。涅槃有究竟。可謂是真如法修行者也。
云何菩薩知于佛性(至)是名菩薩知于佛性。
案。僧宗曰。佛性有六者。就釋性中。前四似偏。知果。第五當見似緣因之性也。其中道之照。非偽法故真也。一者可證餘六如上者。更加果智來。證得此性也。寶亮曰。是九地所得者也。一常者。緣因之善。一得不失。常法觀故常也。二即體能除惑故凈。三對虛故稱實。四是清升故名善。五則當見果性。六對偽故名真。復有七者。即十地佛性。加可證者。謂少見果性。餘六如上說也。
云何菩薩知如來相(至)是名菩薩知如來相。
案。道生曰。如來既人之名也。覺者。從結使眠覺也。善相者。涅槃惑滅。得本稱性。如來直善而已也。常樂我凈者。言似有不來。而實常來為相也。解脫者。人似未脫。而實解脫為相也。真實者。見常而常。則其人矣。示道者。示物正路也。可見者。示同於人。故見也。寶亮曰。如來即覺相者。謂極果法身。真實佛寶。體常樂我凈者。具眾德也。示道可見者。次明應佛寶也。若真應知。此則是善。如法修行也。
云何菩薩知於法相(至)是名菩薩知於法相。
案。道生曰。無非法為法也。在人顯焉。而宣通於物。使人行
【現代漢語翻譯】 現代漢語譯本 『聲聞』（Śrāvakayāna，小乘行者）認為涅槃是斷滅空，並以此為基礎進行六種修行。如果這樣理解，就認為涅槃有究竟，可以稱之為真如法的修行者。
『菩薩』（Bodhisattva，追求覺悟的修行者）如何認知『佛性』（Buddha-nature）？（至）這被稱為菩薩認知佛性。
註釋：僧宗說，佛性有六種。就解釋佛性而言，前四種似乎是片面的，是認知果。第五種當見，似乎是緣因之性。其中道的照耀，因為不是虛偽的法，所以是真。第一種是可證，其餘六種如上所述，更加上果智，來證得此佛性。寶亮說，這是九地菩薩所獲得的。一是常，是緣因之善，一旦獲得就不會失去，因為常法觀的緣故是常。二是體效能去除迷惑，所以是凈。三是相對於虛妄而言，所以稱為實。四是清凈提升，所以名為善。五是當見果性。六是相對於虛偽而言，所以名為真。還有七種，即十地菩薩的佛性，加上可證，是指稍微見到果性，其餘六種如上所述。
『菩薩』如何認知『如來相』（Tathāgata-lakshana，佛的相好）？（至）這被稱為菩薩認知如來相。
註釋：道生說，如來既是人的名稱，覺者，是從結使（Klesha，煩惱）的睡眠中覺醒的人。善相，是涅槃惑滅，得到本來的稱性，如來只是善而已。常樂我凈，是說似乎沒有來，但實際上經常來作為相。解脫，是人似乎沒有解脫，但實際上解脫作為相。真實，是見常而常，那就是其人。示道者，是向人們展示正確的道路。可見，是展示與人相同之處，所以可見。寶亮說，如來即覺相，是指極果法身，真實佛寶，體常樂我凈，具備各種功德。示道可見，其次說明應佛寶。如果真正理解這些，那就是善，是如法修行。
『菩薩』如何認知『法相』（Dharma-lakshana，法的特徵）？（至）這被稱為菩薩認知法相。
註釋：道生說，沒有非法不是法。在人身上顯現，而宣通於萬物，使人修行。
【English Translation】 English version 『Śrāvakayāna』 (Hearers) consider Nirvana to be annihilation and emptiness, and perform six practices based on this. If one understands it this way, believing that Nirvana has an ultimate end, they can be called practitioners of the true suchness Dharma.
How does a 『Bodhisattva』 (a practitioner seeking enlightenment) know 『Buddha-nature』 (Buddha-dhātu)? (to) This is called a Bodhisattva knowing Buddha-nature.
Annotation: Monk Zong said that there are six aspects of Buddha-nature. In explaining the nature, the first four seem one-sided, being the knowledge of the result. The fifth, when seen, seems to be the nature of the causal condition. The illumination of the middle way within it is true because it is not a false Dharma. The first is provable, and the remaining six are as described above, adding the wisdom of the result to prove this nature. Bao Liang said that this is what the Bodhisattva of the ninth ground obtains. First is permanence, which is the goodness of the causal condition. Once obtained, it is not lost, and it is permanent because of the contemplation of permanent Dharma. Second, the essence can remove delusion, so it is pure. Third, it is called real because it is relative to the unreal. Fourth, it is pure and ascending, so it is named good. Fifth is the fruit nature to be seen. Sixth is called true because it is relative to the false. There are also seven aspects, which are the Buddha-nature of the ten grounds, plus the provable, which refers to slightly seeing the fruit nature, and the remaining six are as described above.
How does a 『Bodhisattva』 know the 『Tathāgata-lakshana』 (characteristics of the Tathāgata)? (to) This is called a Bodhisattva knowing the Tathāgata-lakshana.
Annotation: Dao Sheng said that Tathāgata is the name of a person, an awakened one, awakened from the sleep of 『Klesha』 (afflictions). Good characteristics are the extinction of delusion in Nirvana, obtaining the original nature, the Tathāgata is simply good. Permanence, bliss, self, and purity mean that it seems not to come, but in reality, it often comes as a characteristic. Liberation means that a person seems not to be liberated, but in reality, liberation is a characteristic. Reality is seeing permanence as permanence, that is the person. The one who shows the way is showing people the correct path. Visible is showing similarity to people, so it is visible. Bao Liang said that the Tathāgata is the characteristic of awakening, referring to the ultimate fruit Dharmakāya, the true Buddha jewel, whose essence is permanence, bliss, self, and purity, possessing all virtues. Showing the way and being visible, secondly explaining the response Buddha jewel. If one truly understands these, then that is good, that is practicing the Dharma accordingly.
How does a 『Bodhisattva』 know the 『Dharma-lakshana』 (characteristics of the Dharma)? (to) This is called a Bodhisattva knowing the Dharma-lakshana.
Annotation: Dao Sheng said that there is no non-Dharma that is not Dharma. It manifests in people and proclaims to all things, causing people to practice.
善為主故。先舉善不善也。得理為善。乖理為不善。皆當其實。乃為法矣。常不常乃至凈不凈者。要在無倒於四。是法之正體也。若知不知者。法無無知故。復以知不知為法也。若解不解者。弘法在言。得旨為解。故復以解不解為法也。若真不真者。乖真為非法故。復以真不真為法也。若修不修者。弘法貴在修學故。復以修不修為法也。若師不師者。法表成師故。復以師不師為法也。若實不實者。既真則實。實顯則定乎是非。故復以為法也。僧宗曰。善不善者分二寶。其餘一切。悉為法也。就文而尋。似通別未分二名之法。及其施名。致義既分。二寶別故。法與實相。廣狹有分也。寶亮曰。知法者。雙知六行真俗二諦也。
云何菩薩知于僧相(至)是名菩薩知于僧相。
案。道生曰。雖多無相。各一人耳。而法不可異。然後成眾無異。則常和則恒樂。非外所壞。名之為我。不容致漏。稱曰為凈也。弟子相者。眾非獨悟。居然有師也。可見之相者。眾理在人。故可見也。善者。莫能有違。斯則常善也。真不真乃至實不實者。性本是真。舉體無偽。未能究理。何以為實也。僧宗曰。謂常樂我凈者。先舉果地僧也。是弟子相者。因地僧也。可見相者。修中道解。見佛性也。寶亮曰。若極異體。和如是真僧也。若
【現代漢語翻譯】 現代漢語譯本：因為善是根本，所以首先提出善與不善。符合道理的就是善，違背道理的就是不善。都能符合實際情況，才能稱之為法。常與無常，乃至凈與不凈，關鍵在於對四顛倒沒有顛倒的認識，這是法的真正本體。如果說知與不知，法沒有無知的狀態，所以又以知與不知作為法。如果說解與不解，弘揚佛法在於言說，領會旨意就是解，所以又以解與不解作為法。如果說真與不真，違背真理就是非法，所以又以真與不真作為法。如果說修與不修，弘揚佛法貴在修行學習，所以又以修與不修作為法。如果說師與非師，法可以成就師，所以又以師與非師作為法。如果說實與不實，既然真就是實，實顯現就能確定是非，所以又以此作為法。僧宗說，善與不善區分了二寶（佛寶和僧寶），其餘一切都是法。從文字上來看，似乎沒有區分通名和別名之法，以及施加名稱，導致意義已經區分，二寶因此區別，法與實相，廣狹有所區分。寶亮說，了解法的人，同時瞭解六行（苦、空、無常、無我、不凈、無樂）和真俗二諦。
云何菩薩知于僧相（菩薩如何瞭解僧的相狀）……是名菩薩知于僧相（這稱為菩薩瞭解僧的相狀）。
道生說，雖然僧眾很多，但每個人都是獨立的個體，而法理不可違背，然後才能成就大眾的和諧統一。沒有差異，就能常和恒樂，不會被外力破壞，稱之為我（真我）。不容許有任何缺失，稱之為凈（清凈）。弟子相，大眾不是獨自領悟，必然有老師指導。可見之相，眾多的道理體現在人身上，所以是可見的。善，沒有人能夠違背，這就是常善。真與不真乃至實與不實，自性本來是真，整體沒有虛偽，如果不能徹底明白這個道理，又怎麼能說是實呢？僧宗說，所說的常樂我凈，是先提出果地僧（證果的僧人）。是弟子相，是因地僧（還在修行的僧人）。可見相，是修習中道解脫，見到佛性。寶亮說，如果極其不同的個體，能夠和諧如一，這就是真正的僧。
【English Translation】 English version: Because goodness is fundamental, goodness and non-goodness are mentioned first. Accordance with reason is goodness, and violation of reason is non-goodness. If everything conforms to reality, it can be called Dharma. Constancy and inconstancy, even purity and impurity, the key lies in not having a reversed understanding of the four inversions (顛倒, diāndǎo), which is the true essence of Dharma. If we talk about knowing and not knowing, Dharma has no state of unknowing, so knowing and not knowing are also considered Dharma. If we talk about understanding and not understanding, propagating the Dharma lies in speech, and grasping the meaning is understanding, so understanding and not understanding are also considered Dharma. If we talk about truth and untruth, violating the truth is non-Dharma, so truth and untruth are also considered Dharma. If we talk about cultivation and non-cultivation, propagating the Dharma values practice and learning, so cultivation and non-cultivation are also considered Dharma. If we talk about teacher and non-teacher, Dharma can make one a teacher, so teacher and non-teacher are also considered Dharma. If we talk about reality and unreality, since truth is reality, and reality manifests, it can determine right and wrong, so this is also considered Dharma. Sangzong (僧宗) said that goodness and non-goodness distinguish the Two Jewels (二寶, èr bǎo) (Buddha Jewel and Sangha Jewel), and everything else is Dharma. From the text, it seems that there is no distinction between general and specific Dharma, and the application of names leads to a distinction in meaning. The Two Jewels are therefore distinct, and Dharma and reality have different scopes. Baoliang (寶亮) said that those who understand the Dharma also understand the Six Practices (六行, liù xíng) (suffering, emptiness, impermanence, non-self, impurity, non-joy) and the Two Truths (二諦, èr dì) (conventional truth and ultimate truth).
How does a Bodhisattva know the characteristics of the Sangha (僧相, sēng xiāng)? ... This is called a Bodhisattva knowing the characteristics of the Sangha.
Daosheng (道生) said that although the Sangha is large, each individual is independent, and the Dharma cannot be violated, then the harmony and unity of the masses can be achieved. Without differences, there can be constant harmony and constant joy, which cannot be destroyed by external forces, and this is called 'self' (真我, zhēn wǒ) (true self). Not allowing any deficiencies is called 'purity' (清凈, qīngjìng). The characteristic of a disciple is that the masses do not realize it alone, and there must be a teacher to guide them. The visible characteristic is that many principles are embodied in people, so it is visible. Goodness, no one can violate, this is constant goodness. Truth and untruth, even reality and unreality, the nature is originally true, and the whole is without falsehood. If one cannot fully understand this principle, how can it be said to be reality? Sangzong (僧宗) said that the so-called constancy, joy, self, and purity are first proposed for the Sangha in the fruition stage (果地僧, guǒ dì sēng) (Sangha who have attained enlightenment). The characteristic of a disciple is the Sangha in the causal stage (因地僧, yīn dì sēng) (Sangha who are still practicing). The visible characteristic is the cultivation of the Middle Way and the liberation, seeing the Buddha-nature. Baoliang (寶亮) said that if extremely different individuals can be harmonious as one, this is the true Sangha.
學地三乘聖眾。是弟子相也。若知此二種僧別。亦是如法修行者也。
云何菩薩知于實相(至)虛空等法差別之相。
案。道生曰。常無常乃至凈不凈者。實相言理。故與法不同也。人自乖之。倒於四耳。四中無倒。理之本矣。善不善者。乖理故不善。反之則成善也。若有若無。若見若不見者。理隱似無。又若無可見也。若涅槃解脫及斷者。乖理成縛。得理則涅槃解脫及斷也。若知不知者。理中無有不知也。若證不證者。理隱似若難明。而晝然可證知也。若修不修者。修必得用也。是名實相。非是涅槃等者。此七義理同。而義趣不一。不一皆異前後。會之為足也。僧宗曰。常無常者。當相為實也。寶亮曰。亦無異上實諦中義也。
善男子菩薩摩訶薩(至)為眾生故說有世諦。
案。道生曰。不見虛空者。虛空自表無空知空者。為不見空。今以譬理結句后明也。若是無物名虛空者。如是虛空。乃名為實者。有虛空相。則是三界之物。以無物故。乃是真實也。以是實故。則名常無者。無物之空。理無移易。為常無也。以常無故。無樂我凈者。既無空相。亦無常樂我凈。義在於無。不得云有。乃是所以有也。譬如世間無物名空者。形相空耳。而取無物。為無相空譬也。僧宗曰。唯慧眼見者。如無而
【現代漢語翻譯】 現代漢語譯本：學地的三乘聖眾，是弟子的表相。如果瞭解這兩種僧侶的區別，也就是如法修行的人。
如何菩薩才能瞭解實相，乃至虛空等法的差別之相？
道生說：『常與無常，乃至凈與不凈，實相指的是理，所以與法不同。』人們自己違背它，顛倒於四種境界中。四種境界中沒有顛倒，這就是理的根本。善與不善，違背理所以是不善，反過來就成為善。若有若無，若見若不見，理隱藏起來好像沒有，又好像沒有可見之物。若涅槃解脫及斷，違背理就成為束縛，得到理就是涅槃解脫及斷。若知與不知，理中沒有不知。若證與不證，理隱藏起來好像難以明白，但實際上是可以證明知道的。若修與不修，修行必定得到作用。這叫做實相，不是涅槃等。』這七種義理相同，但義趣不完全一樣，不完全一樣是因為前後有差異，會合起來就完整了。僧宗說：『當下的相就是實。』寶亮說：『也沒有不同於上面所說的實諦中的意義。』
善男子，菩薩摩訶薩，爲了眾生的緣故，才說有世俗諦。
道生說：『不見虛空，虛空自己表明沒有空，知道空的人，是因為沒有見到空。』現在用比喻理來總結後面的話。如果說沒有物體叫做虛空，這樣的虛空，才叫做真實。有虛空的相，就是三界之物。因為沒有物體，才是真實。因為是真實，所以叫做常無，沒有物體的空，理沒有改變，是常無。因為常無，所以沒有樂我凈，既然沒有空的相，也就沒有常樂我凈，意義在於沒有，不能說是存在，這才是所以存在的原因。譬如世間沒有物體叫做空，是形相空罷了，而取沒有物體，作為沒有相的空的比喻。僧宗說：『只有慧眼才能見到，好像沒有一樣。』
【English Translation】 English version: The holy assembly of the three vehicles in the stages of learning represents the appearance of disciples. If one understands the difference between these two types of Sangha, they are also considered practitioners who practice in accordance with the Dharma.
How can a Bodhisattva understand the true nature of reality, and the different characteristics of phenomena such as emptiness?
Dao Sheng said: 'Permanence and impermanence, even purity and impurity, the true nature of reality refers to principle (理, lǐ), so it is different from Dharma (法, fǎ).' People themselves violate it, becoming inverted in the four states. There is no inversion in the four states; this is the root of principle. Good and not-good, violating principle is not-good, reversing it becomes good. If existent or non-existent, if seen or unseen, principle is hidden as if non-existent, and also as if there is nothing visible. If Nirvana (涅槃, Nièpán) liberation and cessation, violating principle becomes bondage, attaining principle is Nirvana liberation and cessation. If knowing or not-knowing, there is no not-knowing in principle. If realizing or not-realizing, principle is hidden as if difficult to understand, but in reality, it can be proven and known. If practicing or not-practicing, practice will surely have effect. This is called the true nature of reality, not Nirvana, etc.' These seven meanings are the same in principle, but the significance is not entirely the same; the difference is due to the order, and combining them makes it complete. Sengzong said: 'The present appearance is reality.' Bao Liang said: 'There is also no difference from the meaning in the ultimate truth mentioned above.'
Good man, the Bodhisattva Mahasattva (菩薩摩訶薩, Púsà mó訶sà), speaks of conventional truth (世諦, shìdì) for the sake of sentient beings.
Dao Sheng said: 'Not seeing emptiness, emptiness itself indicates no emptiness; those who know emptiness do so because they have not seen emptiness.' Now, use the analogy of principle to summarize the following words. If saying that the absence of objects is called emptiness, then such emptiness is called reality. Having the appearance of emptiness is the object of the three realms. Because there are no objects, it is reality. Because it is reality, it is called constant non-existence; the emptiness without objects, the principle does not change, it is constant non-existence. Because of constant non-existence, there is no bliss, self, purity; since there is no appearance of emptiness, there is also no permanence, bliss, self, purity; the meaning lies in non-existence, it cannot be said to exist, this is the reason for existence. For example, in the world, the absence of objects is called emptiness, it is merely the emptiness of form, and taking the absence of objects as an analogy for the emptiness without appearance. Sengzong said: 'Only the eye of wisdom can see it, as if it does not exist.'
見也。以光明故。故名空者。以其有通光之用為空耳。虛空是太虛也。是物無之字。外道恒言虛空可造作。若解虛空。非可造作之法。亦是如法修行也。故佛下借譬。言猶如世諦。實無其性。直自為眾生說有此因緣。然世諦從本來是空。未曾暫有。今虛空亦然。直以物無處。故名虛空。何處復有虛空之可得乎。
善男子涅槃之體亦復如是(至)三菩提時名菩提樂。
案。道生曰。涅槃之體者。涅槃自表無涅槃。同於虛空也。斷煩惱處者。以斷處名滅。乃所以無滅也。即是常者。無滅之滅。則是常樂。不令同虛空矣。寂滅之樂者。既云是樂。恐濫故須明也。如來有二種樂者。謂無知之樂也。實相三樂。一者受樂者。橫計雖非無為。亦設斯樂也。佛性一樂者。菩薩佛性無樂。以當有菩提樂也。僧宗曰。涅槃之體。直是斷煩惱者。政言解脫眾累以眾累之無。以為涅槃也。即常樂者。就智上說無。豈非常樂耶。雖非受樂不同。三受之樂。而是寂無苦。故稱樂也。如來二種樂者。以其不通因地。故無受樂。實相通因果。故備三樂也。佛性一樂者。天真之理。非神明義。故非覺知與受樂。得菩提時。名菩提樂者。即是寂滅樂也。更展轉施名。故言菩提樂耳。寶亮曰。明涅槃之體也。亦如虛空。無有住處。佛果妙體。真
【現代漢語翻譯】 現代漢語譯本： 見解是這樣的：因為光明的原因，所以稱作『空』（Śūnyatā，空性）。之所以說它空，是因為它具有通透光明的功用。『虛空』（Ākāśa，空間）是指太虛，是事物『無』的代名詞。外道常常說虛空可以被創造出來。如果理解了虛空，就會明白它不是可以被造作的法，這也是如法修行。所以佛陀用譬喻來說明，就像世俗諦（Saṃvṛti-satya，世俗諦）一樣，實際上並沒有自性，只是爲了眾生才說有這樣的因緣。然而，世俗諦從本來就是空的，未曾有過真實的『有』。現在虛空也是這樣，只是因為沒有物體佔據，所以稱作虛空。哪裡還能找到一個實在的虛空呢？ 善男子，涅槃（Nirvāṇa，寂滅）的本體也是如此（直到）證得三菩提（Tri-bodhi，三菩提）時，就叫做菩提樂（Bodhi-sukha，菩提之樂）。 道生（僧人名）說：『涅槃的本體』，意思是涅槃自身表明沒有涅槃，如同虛空一樣。『斷煩惱處』，因為斷滅之處被稱為『滅』，這正是沒有滅的原因。『即是常』，沒有滅的滅，就是常樂（Nitya-sukha，常樂），這樣才不會和虛空一樣。『寂滅之樂』，既然說是樂，恐怕會產生誤解，所以需要說明。如來（Tathāgata，如來）有兩種樂，指的是無知之樂。實相（Tathatā，真如）有三種樂，第一種是受樂，雖然橫向推測並非無為，但也假設有這種樂。佛性（Buddha-dhātu，佛性）有一種樂，菩薩的佛性沒有樂，因為將來會有菩提樂。僧宗（僧人名）說：『涅槃的本體，就是斷煩惱』，正是說解脫了眾多的累贅，因為眾多的累贅不存在，所以才是涅槃。『即常樂』，就智慧上來說無，難道不是常樂嗎？雖然不是受樂，不同於三種受的樂，而是寂靜沒有痛苦，所以稱作樂。如來有兩種樂，因為不通達因地，所以沒有受樂。實相通達因果，所以具備三種樂。佛性有一種樂，天真的道理，不是神明的意義，所以不是覺知和受樂。得到菩提時，叫做菩提樂，也就是寂滅樂，只是輾轉施設名稱，所以才說是菩提樂。寶亮（僧人名）說：說明涅槃的本體，也像虛空一樣，沒有住處，佛果的妙體，真實。
【English Translation】 English version: The view is this: It is called 'emptiness' (Śūnyatā) because of light. The reason it is said to be empty is that it has the function of penetrating light. 'Space' (Ākāśa) refers to the great void; it is a pronoun for the 'non-existence' of things. Heretics often say that space can be created. If one understands space, one will realize that it is not a dharma that can be created, and this is also practicing according to the Dharma. Therefore, the Buddha uses a metaphor to illustrate that, just like conventional truth (Saṃvṛti-satya), it actually has no self-nature; it is only said to have such a cause and condition for the sake of sentient beings. However, conventional truth has been empty from the beginning, and there has never been a real 'existence'. Now space is also like this; it is only called space because there is no object occupying it. Where can one find a real space? Good man, the essence of Nirvāṇa is also like this (until) one attains the three Bodhis (Tri-bodhi), it is called Bodhi-sukha (the bliss of enlightenment). Daosheng (name of a monk) said: 'The essence of Nirvāṇa' means that Nirvāṇa itself indicates that there is no Nirvāṇa, just like space. 'The place of cutting off afflictions' is because the place of cessation is called 'cessation', which is precisely the reason why there is no cessation. 'That is, permanence' means that the cessation without cessation is eternal bliss (Nitya-sukha), so that it will not be the same as space. 'The bliss of stillness' is because it is said to be bliss, and there is a fear of misunderstanding, so it needs to be explained. The Tathāgata (Tathāgata) has two kinds of bliss, referring to the bliss of ignorance. Reality (Tathatā) has three kinds of bliss. The first is the bliss of sensation. Although horizontal speculation is not non-action, it also assumes this bliss. Buddha-nature (Buddha-dhātu) has one kind of bliss. The Buddha-nature of Bodhisattvas has no bliss because there will be Bodhi-sukha in the future. Sengzong (name of a monk) said: 'The essence of Nirvāṇa is the cutting off of afflictions', which precisely means liberation from numerous burdens, because the numerous burdens do not exist, so it is Nirvāṇa. 'That is eternal bliss' means that from the perspective of wisdom, there is non-existence, isn't it eternal bliss? Although it is not the bliss of sensation, it is different from the bliss of the three sensations, but it is quiet and without suffering, so it is called bliss. The Tathāgata has two kinds of bliss because he does not understand the causal ground, so there is no bliss of sensation. Reality understands cause and effect, so it has three kinds of bliss. Buddha-nature has one kind of bliss, the principle of innocence, not the meaning of divinity, so it is not awareness and the bliss of sensation. When one attains Bodhi, it is called Bodhi-sukha, which is the bliss of stillness, just a different name, so it is called Bodhi-sukha. Baoliang (name of a monk) said: Explaining the essence of Nirvāṇa, it is also like space, without a dwelling place, the wonderful essence of the Buddha-fruit, true.
如無相。豈得有處所可尋。然法性無性相。如虛空之無異。而所以異者。異在於至虛。既就體相作論。恐人懷疑。后更就用來辨。故舉常樂我。來標其相也。佛有二樂者。寂滅樂處體相作語。覺知樂就用來辯也。實相有三種樂者。受樂者實是虛中實。餘二不異上。是果顯真實樂。佛性唯一樂。以當見故也。
爾時光明遍照高貴德王(至)云何發是虛妄之言。
案。僧亮曰。有三重難。第一證身智滅是涅槃。非直煩惱滅也。第二證習滅是涅槃。非直煩惱滅也。第三證身滅三事即涅槃也。自期三月者。以時事重。證身智滅是涅槃也。僧宗曰。此難之生。由前釋涅槃。言直是斷處。承言為難。此有四句斷處。不應是涅槃也。難意引昔教。欲使涅槃同於空無也。初難言。魔來啟請。何故不入。佛自答。未有多聞弟子。當知以身智盡處。非直煩惱盡也。第二舉以菩薩決斷故。知不必斷處是也。第三魔復啟請。佛答言。卻後三月。當入而此當入之言。發自佛口。豈直斷處。第四難意。取初成佛。便是涅槃。前第三成初句。今第四為成第二。寶亮曰。此下因於上。明涅槃直是諸佛斷煩惱處。物便致疑。謂言猶是昔日有餘涅槃故。德王今者作問來遣。凡據三種。諭嬰兒事。明涅槃之虛實也。第一執無餘應是。有餘應非。何
【現代漢語翻譯】 現代漢語譯本：如果說是無相，又怎麼能找到它的處所呢？然而法性本無自性與形相，如同虛空一般沒有差別。而之所以說有差別，是因為它在於至虛之處。既然從本體和形相上進行討論，恐怕有人會產生懷疑，所以接下來就從作用上來辨析。因此舉出常、樂、我來標示它的形相。佛有二種樂，寂滅樂是從本體和形相上來說的，覺知樂是從作用上來說的。實相有三種樂，感受樂的人實際上是虛空中的真實。其餘兩種樂與上述的樂沒有不同，這是從結果上顯現真實的快樂。佛性只有一種樂，因為當能見到佛性的時候，就能體會到這種快樂。
爾時，光明遍照高貴德王（菩薩名，意為光明普照且具有高尚美德的國王）問（佛），為什麼會說這種虛妄的話？
根據僧亮的說法，這裡有三重詰難。第一重是證明身智滅盡才是涅槃，不僅僅是煩惱滅盡。第二重是證明習氣滅盡才是涅槃，不僅僅是煩惱滅盡。第三重是證明身滅與上述三事即是涅槃。佛自期三個月，是因為這件事非常重要，要證明身智滅盡才是涅槃。僧宗說，這個詰難的產生，是因為前面解釋涅槃時，說涅槃僅僅是斷滅之處，所以才以此為難。這裡有四句關於斷滅之處的說法，不應該認為這就是涅槃。詰難的意圖是引用過去的教義，想要使涅槃等同於空無。第一重詰難說，魔來請求入滅，佛為什麼不入滅？佛自己回答說，因為還沒有很多博學多聞的弟子。應當知道，身智滅盡之處，不僅僅是煩惱滅盡。第二重詰難舉出菩薩的決斷，因此知道不必斷滅之處才是涅槃。第三重魔又來請求入滅，佛回答說，三個月后，我將入滅。而這句『當入滅』的話，出自佛口，難道僅僅是斷滅之處嗎？第四重詰難的意圖是，取初成佛之時，便是涅槃。前面第三重詰難成就了第一句，現在第四重詰難成就了第二句。寶亮說，下面是因為上面的內容，說明涅槃僅僅是諸佛斷除煩惱之處，人們因此產生懷疑，認為這仍然是昔日有餘涅槃。德王現在提出問題來消除這種疑惑，總共依據三種比喻嬰兒的事情，來說明涅槃的虛實。第一種是執著于無餘涅槃應該是真實的，有餘涅槃應該不是真實的，為什麼？
【English Translation】 English version: If it is said to be without characteristics, how can a place be found for it? However, the nature of Dharma has no self-nature or characteristics, just like the emptiness of space without difference. And the reason for saying there is a difference is because it lies in the utmost emptiness. Since we are discussing from the perspective of the essence and form, I am afraid that people will have doubts, so next we will analyze it from the perspective of function. Therefore, the characteristics of permanence, bliss, and self are mentioned to mark its form. The Buddha has two kinds of bliss: the bliss of stillness and extinction is spoken of from the perspective of essence and form, and the bliss of awareness is discussed from the perspective of function. There are three kinds of bliss in true reality: the one who experiences bliss is actually the reality within emptiness. The other two kinds of bliss are no different from the above, which is the manifestation of true bliss from the result. Buddha-nature has only one kind of bliss, because when one can see Buddha-nature, one can experience this bliss.
At that time, Light Universally Illuminating Noble Virtue King (Guangming Bianzhao Gaoguide Wang) (a Bodhisattva's name, meaning a king whose light shines everywhere and possesses noble virtues) asked (the Buddha), why would you say such false words?
According to Sengliang, there are three layers of challenges here. The first is to prove that the extinction of body and wisdom is Nirvana, not just the extinction of afflictions. The second is to prove that the extinction of habits is Nirvana, not just the extinction of afflictions. The third is to prove that the extinction of the body and the above three things are Nirvana. The Buddha set a three-month deadline for himself because this matter is very important, to prove that the extinction of body and wisdom is Nirvana. Sengzong said that this challenge arose because the previous explanation of Nirvana said that Nirvana is merely a place of cessation, so it was used as a challenge. There are four statements here about the place of cessation, and it should not be considered that this is Nirvana. The intention of the challenge is to cite past teachings, wanting to equate Nirvana with emptiness and nothingness. The first challenge says, when Mara came to request entry into extinction, why didn't the Buddha enter extinction? The Buddha himself replied that it was because there were not yet many learned and knowledgeable disciples. It should be known that the place where body and wisdom are exhausted is not just where afflictions are exhausted. The second challenge cites the Bodhisattva's decision, therefore knowing that the place of non-cessation is Nirvana. The third challenge Mara came again to request entry into extinction, and the Buddha replied, in three months, I will enter extinction. And these words 'will enter extinction' came from the Buddha's mouth, is it merely a place of cessation? The intention of the fourth challenge is to take the time of first becoming a Buddha as Nirvana. The previous third challenge accomplished the first sentence, and now the fourth challenge accomplishes the second sentence. Baoliang said that what follows is because of the above content, explaining that Nirvana is merely the place where all Buddhas eliminate afflictions, and people therefore have doubts, thinking that this is still the remaining Nirvana of the past. The Virtue King now raises questions to eliminate this doubt, based on a total of three metaphors about the affairs of infants, to explain the reality and unreality of Nirvana. The first is to cling to the idea that the Nirvana without remainder should be real, and the Nirvana with remainder should not be real, why?
以然。如來昔在尼連禪河邊。告魔王言。我今未入。第二難。從若斷煩惱非涅槃下。訖我今此身。即是涅槃來。非但無餘是。有餘復應是也。何故爾。佛昔告生名婆羅門言。我今此身。即是涅槃。如來身未滅。而言即是者。不當用有餘作涅槃耶。第三難言。論理不應。兩是不爾。應一是一非。若二俱非。佛云何發是虛妄之言也。然此中。難辭雖多。正難意不出此三。從在毗舍離國以下。悉來證第一難。無餘應是涅槃意。如來既自期三月。不當即用死滅。為涅槃耶。
爾時世尊告光明遍照(至)凡所發言誠諦無虛。
案。僧宗曰。答四難也。寶亮曰。答第三難。明自非機感。佛則不言。以物情所宜故。有此說也。
善男子如汝所言波旬往昔(至)便謂如來入般涅槃。
案。僧亮曰。默無所說。便是涅槃者。答初難也。寶亮曰。此下答第一難。明魔王不識涅槃之真體。謂佛直爾。默然不說法。便是涅槃也。
善男子如來不說佛法眾僧(至)清凈二法無差別耳。
案。寶亮曰。就略答中。先開三句。釋所以覆相說之意也。明佛初出世。眾生智淺。未堪深法。不得說同體三寶。上得說斷滅無餘。作常住清凈無差別也。
善男子佛亦不說佛及佛性(至)常恒不變無差別耳。
【現代漢語翻譯】 現代漢語譯本： 以然。如來過去在尼連禪河（Niranjana River）邊，告訴魔王說：『我現在還沒有進入。』第二難，從『如果斷煩惱不是涅槃』開始，到『我現在此身，即是涅槃』結束。非但無餘涅槃是這樣，有餘涅槃也應該是這樣。為什麼呢？佛過去告訴生名婆羅門說：『我現在此身，即是涅槃。』如來身未滅，卻說『即是』，不應當用有餘涅槃作為涅槃嗎？第三難說：論理不應該，兩者都不對，應該一個是，一個不是。如果兩個都不是，佛怎麼會說這種虛妄的話呢？』然而這裡，難辭雖然多，真正的難點不出這三點。從『在毗舍離國』以下，都是來證明第一難，無餘涅槃應該是涅槃的意思。如來既然自己約定三個月，不應當立即用死滅作為涅槃嗎？ 當時世尊告訴光明遍照（Guangming Bianzhao）菩薩，說：『凡所發言，誠諦無虛。』 僧宗評論說：『這是回答四個難題。』寶亮評論說：『這是回答第三個難題，說明如果不是應機說法，佛就不會說。因為順應眾生的根性，所以有這種說法。』 『善男子，如你所說，波旬（Pāpīyas）往昔認為如來默然無所說，便是入般涅槃。』 僧亮評論說：『默無所說，便是涅槃，這是回答第一個難題。』寶亮評論說：『下面是回答第一個難題，說明魔王不認識涅槃的真體，認為佛只是默然不說法，便是涅槃。』 『善男子，如來說佛法、眾僧，與常、樂、我、凈二法沒有差別。』 寶亮評論說：『就簡略的回答中，先展開三句，解釋所以覆相說法的用意。說明佛初出世時，眾生智慧淺薄，不能承受深奧的佛法，所以不能說同體三寶，只能說斷滅無餘，作為常住清凈沒有差別。』 『善男子，佛也不說佛及佛性，與常恒不變沒有差別。』
【English Translation】 English version: So it is. The Tathagata (如來, Thus Come One) once, by the side of the Niranjana River (尼連禪河), told the Mara King (魔王, Demon King): 'I have not yet entered.' The second difficulty is from 'If the cessation of afflictions is not Nirvana' to 'My present body is Nirvana.' Not only is Nirvana without remainder like this, but Nirvana with remainder should also be like this. Why? The Buddha once told the Brahmin named Sheng (生名婆羅門): 'My present body is Nirvana.' The Tathagata's body has not yet perished, but he says 'is,' shouldn't Nirvana with remainder be used as Nirvana? The third difficulty says: 'Logically, it shouldn't be, both are not correct, one should be and one should not be. If both are not, how could the Buddha utter such false words?' However, although there are many difficult arguments here, the real difficulty does not go beyond these three points. From 'In the country of Vaishali (毗舍離國)' onwards, all come to prove the first difficulty, that Nirvana without remainder should be Nirvana. Since the Tathagata has agreed to three months, shouldn't he immediately use death as Nirvana? At that time, the World Honored One told the Bodhisattva Guangming Bianzhao (光明遍照, Universally Shining Light): 'All that is spoken is truthful and without falsehood.' Sangzong commented: 'This is answering the four difficulties.' Baoliang commented: 'This is answering the third difficulty, explaining that if it were not for responding to the occasion, the Buddha would not speak. Because it accords with the nature of sentient beings, there is this kind of saying.' 'Good man, as you said, Pāpīyas (波旬, Mara) in the past thought that the Tathagata's silence and lack of speech was entering Parinirvana (般涅槃, Complete Nirvana).' Sangliang commented: 'Silence and no speech is Nirvana, this is answering the first difficulty.' Baoliang commented: 'Below is answering the first difficulty, explaining that the Mara King does not recognize the true nature of Nirvana, thinking that the Buddha's mere silence and lack of speech is Nirvana.' 'Good man, the Tathagata does not say that the Buddha Dharma (佛法, Buddha's teachings), the Sangha (眾僧, monastic community), and the two dharmas of permanence, bliss, self, and purity are different.' Baoliang commented: 'In the brief answer, first unfold three sentences, explaining the intention of speaking in a covered way. Explaining that when the Buddha first appeared in the world, sentient beings' wisdom was shallow and unable to bear the profound Dharma, so it was not possible to speak of the Three Jewels (三寶, Triratna) as being of the same essence, but only to speak of cessation and without remainder, as being permanent, pure, and without difference.' 'Good man, the Buddha also does not say that the Buddha and Buddha-nature (佛性, Buddha-nature) are different from permanence and unchanging.'
案。僧亮曰。第二釋。亦不說佛性與涅槃是一體。但說無餘空涅槃。作常恒不變者也。
善男子佛亦不說涅槃實相(至)常不變易無差別耳。
案。寶亮曰。第三釋。明於時亦不得說涅槃實相是一體。唯得說無餘空。作常相實不變易無差別也。
善男子爾時我諸聲聞弟子(至)卻後三月當般涅槃。
案。寶亮曰。所以唯得說無餘空作實者。為有放逸弟子故也。
善男子因如是等惡比丘故(至)而我實不畢竟滅度。
案。僧亮曰。答第三難。三寶義異。常住清凈不異故。說一不三也。寶亮曰。廣呵聲聞弟子之失。嘆識六行之得也。若果會偏學。已會聖者。此中不應言聲聞之人。是魔眷屬。非我弟子。
善男子如生盲人不見日月(至)卻後三月我當涅槃。
案。寶亮曰。為聲聞作譬也。
善男子如來懸見迦葉菩薩(至)卻後三月當般涅槃。
案。寶亮曰。明直是如來。現嬰兒行。接化下愚。宜須此說也。
善男子何因緣故我于往昔(至)魔王波旬不般涅槃。
案。僧亮曰。答第四舉昔旨。以成難也。僧宗曰。舉第一難以答也。昔言未有多聞弟子者。欲為五比丘等。故言不入。非即是真涅槃也。寶亮曰。次答向未有多聞弟子意。我爾時為一人故
【現代漢語翻譯】 現代漢語譯本： 案。僧亮說：這是第二種解釋。也沒有說佛性（Buddha-nature）與涅槃（Nirvana）是一體的，只是說無餘涅槃（nirupadhisesa-nirvana），是常恒不變的。
善男子，佛也沒有說涅槃實相（true nature of Nirvana）是常不變易，沒有差別的。
案。寶亮說：這是第三種解釋。說明在那個時候也不得說涅槃實相是一體的，只能說無餘空，是常相、真實、不變易、沒有差別的。
善男子，那時我的聲聞弟子（sravaka disciples）……在三個月后應當般涅槃（parinirvana）。
案。寶亮說：之所以只能說無餘空是真實，是爲了有放逸的弟子。
善男子，因為像這樣等的惡比丘的緣故……而我實際上不是畢竟滅度（ultimate extinction）。
案。僧亮說：回答第三個難題。三寶（Three Jewels）的意義不同，常住清凈沒有不同，所以說一不是三。寶亮說：廣泛地呵斥聲聞弟子的過失，讚歎認識六行的功德。如果真正領會了偏頗的學說，已經領會了聖者的道理，這裡不應該說聲聞之人是魔的眷屬，不是我的弟子。
善男子，如同生來就瞎眼的人看不見日月……在三個月后我應當涅槃。
案。寶亮說：這是為聲聞作比喻。
善男子，如來預先看到迦葉菩薩（Kasyapa Bodhisattva）……在三個月后應當般涅槃。
案。寶亮說：說明這正是如來，示現嬰兒的行為，接引教化下愚之人，需要這樣說。
善男子，因為什麼因緣，我在往昔……魔王波旬（Mara Papiyas）不般涅槃？
案。僧亮說：回答第四個問題，舉出過去的旨意，來完成難題。僧宗說：舉出第一個難題來回答。過去說沒有多聞的弟子，是爲了五比丘等，所以說不入，不是真正的涅槃。寶亮說：接著回答先前沒有多聞弟子的意思，我那時是爲了一個人。
【English Translation】 English version: Note. Monk Liang said: This is the second explanation. It also does not say that Buddha-nature and Nirvana are one entity, but only says that nirupadhisesa-nirvana is constant and unchanging.
'Good man, the Buddha also did not say that the true nature of Nirvana is constant, unchangeable, and without difference.'
Note. Bao Liang said: This is the third explanation. It clarifies that at that time, one should not say that the true nature of Nirvana is one entity, but only say that nirupadhisesa-nirvana is constant, true, unchangeable, and without difference.
'Good man, at that time, my sravaka disciples... shall enter parinirvana in three months.'
Note. Bao Liang said: The reason why one can only say that nirupadhisesa-nirvana is true is because there are negligent disciples.
'Good man, because of evil bhiksus like these... but I am not actually entering ultimate extinction.'
Note. Monk Liang said: Answering the third difficulty. The meanings of the Three Jewels are different, but their constant abiding and purity are not different, so it is said to be one, not three. Bao Liang said: Broadly rebuking the faults of the sravaka disciples, praising the merits of recognizing the six practices. If one truly understands biased teachings and has already understood the principles of the sages, one should not say here that sravakas are the retinue of Mara and not my disciples.
'Good man, like a person born blind who cannot see the sun and moon... in three months, I shall enter Nirvana.'
Note. Bao Liang said: This is a metaphor for the sravakas.
'Good man, the Tathagata foresees Kasyapa Bodhisattva... shall enter parinirvana in three months.'
Note. Bao Liang said: It clarifies that this is precisely the Tathagata, manifesting the behavior of an infant, receiving and teaching the ignorant, and it is necessary to say this.
'Good man, for what reason did I, in the past... why does Mara Papiyas not enter parinirvana?'
Note. Monk Liang said: Answering the fourth question, citing the past intention to complete the difficulty. Monk Zong said: Citing the first difficulty to answer. In the past, it was said that there were not many learned disciples, which was for the sake of the five bhiksus, so it was said that they did not enter, and it was not true Nirvana. Bao Liang said: Continuing to answer the meaning of not having many learned disciples before, I was for one person at that time.
。根栽應熟。所以不入涅槃。
善男子有名涅槃非大涅槃(至)亦得稱為大般涅槃。
案。僧亮曰。答第二難也。明見佛性故。得名常樂。若不見佛性。則習氣未盡。不得常我。但分段苦盡。得名樂凈耳。僧宗曰。答第二問也。明菩薩少分斷故。未足可名也。寶亮曰。次答第二有餘難也。昔指煩惱無處。為有餘。不指身智盡。今日據身心上立。隨行人所斷。除因滅果。故稱之為有名涅槃也。
善男子般涅言不槃者言織(至)無障礙義乃名涅槃。
案。僧宗曰。廣釋不織等義。為成真涅槃義者也。
善男子有優樓迦迦毗羅(至)具足成就第七功德。
案。僧亮曰。既已事證。重釋涅槃名義于滅有也。斷煩惱不名涅槃者。斷煩惱是智也。煩惱不生是滅也。僧宗曰。已明菩薩未極。唯佛是極。則第四難。自然釋也。寶亮曰。此是因中小分無苦。非一切苦盡。故不名大涅槃也。佛果妙體。生死既盡。無患累體。不復生煩惱。具一切德。始名大涅槃。非直是煩惱無處也。是故。以五法同體來證。今涅槃。與昔日異也。何者。為五。一明佛不更起煩惱。二明體窮如理。三明鑑境已周。四明普應無滯。五明體是實相。既備此五德。妙有常存。豈非今昔涅槃之異耶。
大般涅槃經集解卷第
【現代漢語翻譯】 現代漢語譯本： 根器尚未成熟，所以不能進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。
善男子，有一種涅槃，並非大涅槃，但也可以稱為大般涅槃（Maha-parinirvana，指佛陀的最終涅槃）。
註釋：僧亮說，這是回答第二個難題。因為明見佛性，所以可以稱為常樂。如果不見佛性，那麼習氣就沒有斷盡，不能得到常我，只能是分段的痛苦斷盡，得到樂凈的名稱。僧宗說，這是回答第二個問題。因為菩薩只是少分斷除，所以不足以稱為大涅槃。寶亮說，這是進一步回答第二個有餘的難題。過去說煩惱無處可尋，是有餘。現在不只是身智斷盡，而是根據身心來建立，隨著修行人所斷除的，去除因，滅掉果，所以稱之為有名涅槃。
善男子，『般涅』的意思是『不』，『槃』的意思是『織』，沒有障礙的意義才叫做涅槃。
註釋：僧宗說，廣泛解釋『不織』等的意義，是爲了成就真涅槃的意義。
善男子，有優樓迦（Ulluka，印度六派哲學之一勝論派的創始人）迦毗羅（Kapila，印度數論派的創始人）……具足成就第七功德。
註釋：僧亮說，既然已經用事實證明，再次解釋涅槃的名稱和意義在於滅有。斷煩惱不叫做涅槃，因為斷煩惱是智慧。煩惱不生是滅。僧宗說，已經說明菩薩沒有達到極致，只有佛才是極致，那麼第四個難題自然就解釋了。寶亮說，這是因地中少分的沒有痛苦，不是一切痛苦都斷盡，所以不叫做大涅槃。佛果的妙體，生死已經斷盡，沒有患累的身體，不再產生煩惱，具足一切功德，才叫做大涅槃，不是僅僅煩惱無處可尋。因此，用五法同體來證明，現在的涅槃和過去不同。哪五種？一是說明佛不再生起煩惱，二是說明體性窮盡如理，三是說明鑑照境界已經周遍，四是說明普遍應化沒有滯礙，五是說明體性是實相。既然具備這五種功德，妙有常存，難道不是現在和過去的涅槃的差異嗎？
大般涅槃經集解卷第
【English Translation】 English version: The roots are not yet ripe, therefore one cannot enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).
Good man, there is a Nirvana that is not Maha-parinirvana (Maha-parinirvana, referring to the final Nirvana of the Buddha), but can also be called Maha-parinirvana.
Commentary: Sangliang said, this is answering the second difficulty. Because of clearly seeing the Buddha-nature, it can be called eternal bliss. If one does not see the Buddha-nature, then the habitual tendencies have not been exhausted, and one cannot attain eternal self, but only the suffering of segments is exhausted, and one obtains the name of bliss and purity. Sengzong said, this is answering the second question. Because Bodhisattvas only partially cut off, it is not sufficient to be called Maha-parinirvana. Baoliang said, this is further answering the second remaining difficulty. In the past, saying that afflictions cannot be found anywhere is remaining. Now, it is not just the exhaustion of body and wisdom, but it is established according to body and mind, and according to what practitioners cut off, removing the cause and extinguishing the result, so it is called Nirvana in name.
Good man, 'Pari' means 'not', 'nirvana' means 'weaving', the meaning of no obstruction is called Nirvana.
Commentary: Sengzong said, extensively explaining the meaning of 'not weaving' etc., is to achieve the meaning of true Nirvana.
Good man, there are Ulluka (Ulluka, the founder of the Vaisheshika school, one of the six schools of Indian philosophy) Kapila (Kapila, the founder of the Samkhya school of India)... fully accomplishing the seventh merit.
Commentary: Sangliang said, since it has been proven by facts, re-explaining the name and meaning of Nirvana lies in the extinction of existence. Cutting off afflictions is not called Nirvana, because cutting off afflictions is wisdom. The non-arising of afflictions is extinction. Sengzong said, it has been explained that Bodhisattvas have not reached the ultimate, only the Buddha is the ultimate, then the fourth difficulty is naturally explained. Baoliang said, this is a small part of no suffering in the causal stage, not all suffering is exhausted, so it is not called Maha-parinirvana. The wonderful body of the Buddha-fruit, birth and death have been exhausted, there is no body of suffering and burden, no longer produces afflictions, fully possessing all merits, is called Maha-parinirvana, not just that afflictions cannot be found anywhere. Therefore, using the five dharmas as the same entity to prove that the current Nirvana is different from the past. Which five? One is to explain that the Buddha no longer gives rise to afflictions, two is to explain that the nature is exhausted according to reason, three is to explain that the illumination of the realm has been completed, four is to explain that universal response has no stagnation, and five is to explain that the nature is the real aspect. Since it possesses these five merits, the wonderful existence is always present, is it not the difference between the present and the past Nirvana?
Maha-parinirvana Sutra Collected Commentary Volume No.
五十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十二
廣釋心性本凈不與貪俱 四句釋貪義有心共貪俱生不共貪滅等
德王品之第八
善男子云何菩薩摩訶薩(至)心善解脫慧善解脫。
案。僧亮曰。凡九法聲聞。求佛次第也。初四法。分段因果中。三法修行大乘。后二法成佛事也。寶亮曰。九事下文。自次第釋也。五陰為果。五見為因。因斷故。言斷陰耳。寶亮曰。夫功德之名。是讚歎之稱。而第八功德。以九聚法為體。始學者之所行。資涅槃之要路。大論九聚。不出兩意。初有二聚。明其所離。后七聚法。談其所得也。其所離者。謂除於五陰。及於五見。若述其所得。乃有七聚。七聚之中。復不出自行外化。故守護一事。反與四等。通為被物。然此兩事。要于曠濟邊美。就化他而作位。餘六念等五聚。悉據自德。而受名也。
善男子云何菩薩除斷五事(至)以是義故方便令斷。
案。僧亮曰。小乘厭苦。除斷五陰也。寶亮曰。既依六行。理以忘懷。亦無有善。不而樹故。積劫為心師。要依此理教。而得出也。是以始學之家。先觀五陰為本。既達身是虛。必修善而斷。故今先觀五陰為始也。受者百八者。此是一方之數。
【現代漢語翻譯】 現代漢語譯本 五十一 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十二
廣釋心性本凈不與貪俱 四句釋貪義有心共貪俱生不共貪滅等
德王品第八
『善男子，云何菩薩摩訶薩（至）心善解脫慧善解脫？』 案：僧亮曰：凡九法聲聞，求佛次第也。初四法，分段因果中，三法修行大乘，后二法成佛事也。寶亮曰：九事下文，自次第釋也。五陰（色、受、想、行、識，構成個體存在的五種要素）為果，五見（身見、邊見、邪見、見取見、戒禁取見，五種錯誤的見解）為因。因斷故，言斷陰耳。寶亮曰：夫功德之名，是讚歎之稱，而第八功德，以九聚法為體。始學者之所行，資涅槃（佛教術語，指解脫生死輪迴的境界）之要路。大論九聚，不出兩意。初有二聚，明其所離。后七聚法，談其所得也。其所離者，謂除於五陰，及於五見。若述其所得，乃有七聚。七聚之中，復不出自行外化。故守護一事，反與四等，通為被物。然此兩事，要于曠濟邊美，就化他而作位。餘六念等五聚，悉據自德，而受名也。 『善男子，云何菩薩除斷五事（至）以是義故方便令斷？』 案：僧亮曰：小乘厭苦，除斷五陰也。寶亮曰：既依六行，理以忘懷，亦無有善，不而樹故。積劫為心師，要依此理教，而得出也。是以始學之家，先觀五陰為本。既達身是虛，必修善而斷。故今先觀五陰為始也。受者百八者，此是一方之數。
【English Translation】 English version Fifty-one Tripitaka Volume 37 No. 1763 The Mahāparinirvāṇa Sūtra Collection and Explanation
The Mahāparinirvāṇa Sūtra Collection and Explanation, Volume Fifty-two
Extensive Explanation of the Original Purity of Mind-Nature, Not Accompanied by Greed; Four Verses Explaining the Meaning of Greed, with Mind Co-arising with Greed, Not Co-arising with the Extinction of Greed, etc.
Chapter Eight on Virtue King
『Good man, how does a Bodhisattva-Mahāsattva (to) achieve good liberation of mind and good liberation of wisdom?』 Note: Saṃgharakṣa said: These are the nine dharmas of a Śrāvaka (hearer), the order of seeking Buddhahood. The first four dharmas are within the segmented cause and effect, three dharmas are for practicing the Mahāyāna (Great Vehicle), and the last two dharmas are for accomplishing the deeds of a Buddha. Bao Liang said: The nine matters below are explained in order. The five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute individual existence) are the result, and the five views (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts) are the cause. Because the cause is severed, it is said that the skandhas are severed. Bao Liang said: The name of merit and virtue is a term of praise, and the eighth merit and virtue takes the nine aggregates of dharmas as its substance. It is what beginners practice, and it is the essential path to Nirvāṇa (the state of liberation from the cycle of birth and death). The nine aggregates in the Great Treatise do not go beyond two meanings. The first two aggregates clarify what is to be abandoned. The latter seven aggregates discuss what is to be attained. What is to be abandoned refers to eliminating the five skandhas and the five views. If we describe what is attained, there are seven aggregates. Among the seven aggregates, it does not go beyond self-practice and external transformation. Therefore, guarding one thing is equivalent to four, and all are used to benefit beings. However, these two things must be beautiful in terms of vast salvation, and take the position of transforming others. The remaining five aggregates, such as the six recollections, are all based on one's own virtue and receive their names. 『Good man, how does a Bodhisattva eliminate and sever the five things (to) therefore, with this meaning, skillfully cause them to be severed?』 Note: Saṃgharakṣa said: The Śrāvakas of the Small Vehicle are weary of suffering and eliminate and sever the five skandhas. Bao Liang said: Since one relies on the six practices, the principle is to forget the mind, and there is no good that is not established. Accumulating kalpas (an immense period of time) as a teacher of the mind, one must rely on this principle to be taught and attain liberation. Therefore, beginners first observe the five skandhas as the foundation. Once it is understood that the body is empty, one must cultivate goodness and sever them. Therefore, we first observe the five skandhas as the beginning. The one hundred and eight of the receiver is a number of one direction.
受是三受。三受有二種。謂凈受不凈受。就六根中作位。兩受皆然。則一根中有六。若六根具六。便六六三十六。就三世中往分。便成百八受。
云何菩薩遠離五事(至)是故菩薩防護不近。
案。僧亮曰。欲滅五陰。先除五見也。寶亮曰。第二聚也。見是推求之性。耶執之重位。因於此五。能廣生六十二見。菩薩知此是生死之本所以防而不起也。
云何菩薩成就六事(至)是名菩薩成就六事。
案。僧亮曰。道見由道。次第說道也。聞修定在死屍間。多怖畏。令修六念。以除其畏也。僧宗曰。前三念是外念。次戒施是內行。后念無是未來果也。寶亮曰。第三聚也。自佛出世。便有此六矣。梵行品已廣釋也。
云何菩薩修集五事(至)是故菩薩勤心修集。
案。僧亮曰。由念成定。初四禪后一是慧。具此四法。則離分段苦也。僧宗曰。初知定者。謂禪定也。以音聲刺起覺知之心下。次明諸禪也。寂定者。二禪定堅固。不為覺觀所亂。諸識滅為寂定也。身心快樂者三禪樂支滿是也。無樂者。四禪以上至非想。無四受之相。因此四定。能發首楞嚴也。寶亮曰。第四聚五事。一謂知定。初禪定猶未免覺觀。故受知名。二寂定者。二禪覺觀已滅。心慮轉靜。外緣難動。故稱寂定。三受快
【現代漢語翻譯】 現代漢語譯本 感受有三種，即三種感受。這三種感受又可以分為兩種，即清凈的感受和不清凈的感受。就六根（眼、耳、鼻、舌、身、意）而言，這兩種感受都存在。那麼，每一根中就有六種感受。如果六根都具備這六種感受，那就是六六三十六種感受。再從過去、現在、未來這三世來區分，就形成了總共一百零八種感受。
什麼是菩薩遠離五事（五種事物）……因此，菩薩防護而不接近。
按：僧亮說，想要滅除五陰（色、受、想、行、識），首先要去除五見（身見、邊見、邪見、見取見、戒禁取見）。寶亮說，這是第二類。見是一種推求的性質，是執著的重要的位置。因為這五種見，能夠廣泛地產生六十二種見解。菩薩知道這是生死的根本，所以防備而不讓它產生。
什麼是菩薩成就六事（六種事物）……這叫做菩薩成就六事。
按：僧亮說，道的顯現源於道，依次講述道。聽說在死屍間修行禪定，多有怖畏，所以要修習六念（唸佛、念法、念僧、念戒、念施、念天），來消除這種畏懼。僧宗說，前三種念是外念，其次的戒和施是內在的行為，最後的念無是未來的果報。寶亮說，這是第三類。自從佛出世以來，就有了這六種修行。在《梵行品》中已經廣泛地解釋過了。
什麼是菩薩修集五事（五種事物）……因此，菩薩勤奮地修集。
按：僧亮說，由念而成就定。最初的四禪，最後一種是慧。具備這四種方法，就能脫離分段生死之苦。僧宗說，最初的知定，指的是禪定。用音聲來刺激，喚起覺知之心。下面說明各種禪定。寂定，是二禪的禪定堅固，不被覺觀所擾亂。諸識滅盡就是寂定。身心快樂，是三禪的樂支圓滿。無樂，是四禪以上，直到非想非非想處天，沒有四種感受的現象。依靠這四種禪定，能夠引發首楞嚴（一種三昧）。寶亮說，這是第四類五事。一是知定，初禪的禪定還不能免除覺觀，所以稱為知定。二是寂定，二禪的覺觀已經滅除，心念轉為安靜，外在的因緣難以動搖，所以稱為寂定。三是感受快樂
【English Translation】 English version There are three kinds of feelings (受), which are the three feelings. These three feelings can be further divided into two types: pure feelings and impure feelings. In terms of the six roots (eye, ear, nose, tongue, body, and mind), both types of feelings exist. Thus, each root has six feelings. If all six roots possess these six feelings, then there are a total of thirty-six feelings. Furthermore, if we distinguish them based on the three periods of time—past, present, and future—we arrive at a total of one hundred and eight feelings.
How does a Bodhisattva distance themselves from the five things... Therefore, a Bodhisattva protects themselves and does not approach them.
Note: Sengliang said that to eliminate the five skandhas (五陰, wǔyīn, form, feeling, perception, volition, and consciousness), one must first remove the five views (五見, wǔjiàn, self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts). Baoliang said that this is the second category. View is a nature of seeking and investigating, a heavy position of clinging. Because of these five views, sixty-two views can be widely generated. The Bodhisattva knows that this is the root of birth and death, so they guard against it and do not let it arise.
How does a Bodhisattva accomplish the six things... This is called a Bodhisattva accomplishing the six things.
Note: Sengliang said that the manifestation of the path comes from the path, and the path is explained in order. It is said that practicing meditation among corpses is often frightening, so one should practice the six recollections (六念, liùniàn, recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas) to eliminate this fear. Sengzong said that the first three recollections are external recollections, while the next morality and generosity are internal practices, and the last recollection of non-being is the future result. Baoliang said that this is the third category. Since the Buddha appeared in the world, these six practices have existed. They have already been extensively explained in the '梵行品' (Fànxíng pǐn, Chapter on Pure Conduct).
How does a Bodhisattva cultivate the five things... Therefore, a Bodhisattva diligently cultivates them.
Note: Sengliang said that concentration is achieved through mindfulness. The first four are dhyanas (禪, chán, meditative states), and the last one is wisdom. Possessing these four methods allows one to escape the suffering of segmented birth and death. Sengzong said that the initial 'knowing concentration' refers to dhyana. Using sound to stimulate and awaken the mind of awareness. The following explains the various dhyanas. 'Silent concentration' is the firmness of the second dhyana, undisturbed by perception and observation. The extinction of all consciousnesses is silent concentration. 'Body and mind happiness' is the fulfillment of the joy limb of the third dhyana. 'No happiness' is from the fourth dhyana upwards, up to the Realm of Neither Perception nor Non-Perception, where there is no phenomenon of the four feelings. Relying on these four dhyanas can trigger the Shurangama (首楞嚴, shǒuléngyán, a samadhi). Baoliang said that this is the fourth category of five things. First is 'knowing concentration,' the dhyana of the first dhyana has not yet escaped perception and observation, so it is called 'knowing.' Second is 'silent concentration,' the perception and observation of the second dhyana have already been extinguished, the mind turns to tranquility, and external causes are difficult to move, so it is called 'silent concentration.' Third is experiencing happiness.
樂定者。二禪猶為喜所漂流。未若三禪喜踴已斷。身心怡泰。故受快樂之名。四無樂定者。四禪滅樂。無復有分別之念。以舍受為體。故稱無樂定也。若能得此四定。于緣中忘相。稱真俗二諦。智慧解窮。名首楞嚴定也。
云何菩薩守護一事(至)是故菩薩守護一法。
案。僧亮曰。始發心求佛也。寶亮曰。第五聚也。謂菩提之心。菩提名道。此行人始習心也。一則遠求佛果。二為拔彼蒼生。若能守護。此心必克菩提也。
云何菩薩親近四事(至)是故菩薩繫心親近。
案。僧亮曰。長養菩提。由四無量也。寶亮曰。第六聚也。向雖辨發心。若不造行。則果無由得。今明外化。以與四等三心。愿彼我同安。若習此慈。成登于初地。雖有四異。通為一慈。但從其始學。就階級而明耳。
云何菩薩信順一實(至)是故菩薩信順不逆。
案。僧亮曰。四等成就。得入大乘也。寶亮曰。第七聚也。實謂大乘無相之解。菩薩知取相為過。舍相是道理。歸一實。更無異涂也。
云何菩薩心善解脫(至)昔所不至而今得至。
案。僧亮曰。入大乘故。然後具有二事也。寶亮曰。余第八第九兩聚。但義分為二心。所以不自在。由愛著為礙。若鑒境慮明。必由無障。今煩惱既盡。無惑
【現代漢語翻譯】 現代漢語譯本 樂定者：二禪仍然被喜悅所漂流，不如三禪喜悅的跳動已經斷絕，身心怡然安泰，所以得到快樂的名稱。四無樂定者：四禪滅除了快樂，不再有分別的念頭，以舍受為本體，所以稱為無樂定。如果能夠得到這四種禪定，在因緣中忘卻表相，符合真諦和俗諦這二諦，智慧得以徹底理解，就稱為首楞嚴定（Samādhi Śūraṅgama）。
云何菩薩守護一事（至）是故菩薩守護一法。
案：僧亮說，這是指開始發心求佛。寶亮說，這是指第五聚，也就是菩提之心（bodhicitta）。菩提（bodhi）的意思是道，這是修行人開始學習心。一是長遠地追求佛果，二是爲了解救那些眾生。如果能夠守護這個心，必定能夠證得菩提。
云何菩薩親近四事（至）是故菩薩繫心親近。
案：僧亮說，這是指通過四無量心來長養菩提。寶亮說，這是指第六聚。前面雖然辨明了發心，如果不去造作修行，那麼果實就沒有辦法得到。現在闡明外在的教化，用與四等同的三種心，希望彼此都能夠安樂。如果修習這種慈心，就能登上初地。雖然有四種不同，但都通向一種慈心，只是從開始學習的階段，就階級而說明罷了。
云何菩薩信順一實（至）是故菩薩信順不逆。
案：僧亮說，四等成就，就能進入大乘。寶亮說，這是指第七聚。實指的是大乘無相的理解。菩薩知道執取表相是過錯，捨棄表相是道理，歸於一實，再沒有其他的途徑了。
云何菩薩心善解脫（至）昔所不至而今得至。
案：僧亮說，進入大乘的緣故，然後就具有兩種事情。寶亮說，剩餘的第八第九兩聚，只是從意義上分為兩種心。之所以不自在，是因為愛著成為障礙。如果觀察境界的思慮明晰，必定是因為沒有障礙。現在煩惱既然已經斷盡，沒有迷惑。
【English Translation】 English version 'The Samadhi of Bliss': The second Dhyana (Jhāna) is still swept away by joy. It is not as good as the third Dhyana, where the leaping of joy has ceased, and the body and mind are serene and at ease. Therefore, it receives the name 'Samadhi of Bliss'. 'The Samadhi of No Bliss': The fourth Dhyana extinguishes bliss and no longer has discriminating thoughts, taking equanimity as its essence. Therefore, it is called 'Samadhi of No Bliss'. If one can attain these four Samadhis, forgetting appearances in conditions, conforming to the two truths of conventional and ultimate reality, and thoroughly understanding wisdom, it is called the Śūraṅgama Samadhi (Samādhi Śūraṅgama).
How does a Bodhisattva guard one thing (to) Therefore, a Bodhisattva guards one Dharma.
Commentary: Saṅgharakṣaṇa says, this refers to initially generating the aspiration for Buddhahood. Ratnabuddhi says, this refers to the fifth aggregate, which is the mind of Bodhi (bodhicitta). Bodhi (bodhi) means the path. This is the practitioner beginning to learn the mind. First, it is to seek the fruit of Buddhahood far away; second, it is to liberate those sentient beings. If one can guard this mind, one will surely attain Bodhi.
How does a Bodhisattva draw near to four things (to) Therefore, a Bodhisattva focuses the mind and draws near.
Commentary: Saṅgharakṣaṇa says, this refers to nourishing Bodhi through the four immeasurables. Ratnabuddhi says, this refers to the sixth aggregate. Although generating the aspiration has been clarified earlier, if one does not create actions and practice, then the fruit cannot be obtained. Now, it clarifies external transformation, using the three minds that are equal to the four, hoping that both self and others can be at peace. If one practices this loving-kindness, one can ascend to the first Bhumi (stage). Although there are four differences, they all lead to one loving-kindness, but it is explained according to the stages from the beginning of learning.
How does a Bodhisattva believe and accord with one reality (to) Therefore, a Bodhisattva believes and accords without opposition.
Commentary: Saṅgharakṣaṇa says, the accomplishment of the four equals allows one to enter the Mahayana. Ratnabuddhi says, this refers to the seventh aggregate. Reality refers to the understanding of the Mahayana without characteristics. The Bodhisattva knows that grasping at characteristics is a mistake, and abandoning characteristics is the principle, returning to one reality, with no other path.
How is a Bodhisattva's mind well liberated (to) What was previously unattainable is now attained.
Commentary: Saṅgharakṣaṇa says, because of entering the Mahayana, one then possesses two things. Ratnabuddhi says, the remaining eighth and ninth aggregates are only divided into two minds in terms of meaning. The reason for not being at ease is that attachment becomes an obstacle. If the contemplation of the realm is clear, it must be because there are no obstacles. Now that afflictions have been exhausted, there is no delusion.
可拘。闇用都除。名心解脫。若有迷之時。于境不明。今無礙可障智。故名慧解脫。然初學之家。必從淺之深。故先據陰為始。成智慧為終也。
爾時光明遍照高貴德王(至)心解脫者是義不然。
案。僧宗曰。難前第八心不應解脫。尋初以實法為難。廣設譬。明心無縛解也。第二難意貪亦是有。以心本有貪性。則不可得解。第三言見相。然後方生者。以此證貪。不但在於心中。境中亦有貪也。正以心中有貪。境亦有貪。體性如之。豈可改耶。第四難。言不定也。若於一緣。定起貪者。則定以不凈觀除之。今一境。或時生貪。或生瞋癡也。心亦不定。或起于貪。或起瞋癡。是則心之與境。二俱不定。既為不定。則不可斷。既不可斷。則無解脫也。寶亮曰。于未達之流。觸事成執。便謂心本無系。不應稱為解脫。故德王今者。出四家定性之執。謂佛解釋。證耶非而顯正是也。第一家云。六識初造緣。當於心位。然貪瞋用起。要在行陰前識心之時。既未有貪。云何言系下。便引八事來。證成心無系義。第二家執言。貪亦是有。明貪瞋乃至解脫。悉一時並有。事如束竹。但用有前後。故不作二種譬來證也。第三家執。從譬如鉆火下去。明眾緣中。各有少注貪。如五緣生眼識。一一緣中。盡有識性用。要聚合共生
貪也。第四家執言。心亦不定貪與解脫。為自性。悉不從因緣。
何以故心本無系(至)何等因緣而能得系。
案。僧亮曰。上說得三解脫之行。得中道空義。將說中道。先說不會中者。有三也。先說因中無果者。心本不繫者。如眼識取色。未有煩惱。不為煩惱所繫也。僧宗曰。貪與凈心。一起一滅。未曾相值。所謂諸法不相待。乃至一念不住也。
如人構角本無乳相(至)云何貪結能繫於心。
案。僧亮曰。心時無貪。則非貪因。因尚不生。何因而繫心也。
世尊譬如押沙油不可得(至)云何而言心得解脫。
案。僧亮曰。心與貪垢。凈穢不俱也。何能污心者。設貪後起。前心已過去。一有一無。何能污心也。
世尊貪亦是有若貪無者(至)若心有貪云何見相。
案。僧宗曰。第二難也。譬如人見盡女者。此防伏釋也。他人通言。遇緣起貪。貪由於境。何必在心。若作此通者。今復以譬遮之也。如畫女生貪之時。此畫豈是貪耶。當知在心也。
然後方生不見相者(至)諸佛菩薩而不生耶。
案。僧亮曰。第二說本有貪。以貪為性。亦無解脫也。此明不獨心有。緣中亦有也。僧宗曰。第三文也。若境中有貪。而心復有貪性。二處相資。其性則重。故墮
【現代漢語翻譯】 現代漢語譯本： 貪婪也是如此。第四家（指一種學派或觀點）堅持認為，心本身是不定的，貪婪與解脫是自性，完全不依賴於因緣（hetu-pratyaya）。
為什麼呢？因為心本來就沒有被束縛（直到）什麼樣的因緣才能使它被束縛呢？
註釋：僧亮說，上面講述了獲得三種解脫之行，領悟了中道空性的意義。接下來將要講述不理解中道的人有三種情況。首先說因中沒有果的情況，心本來沒有被束縛，就像眼識取色，還沒有產生煩惱，所以不被煩惱所束縛。僧宗說，貪婪與清凈心，一個生起一個滅去，從未同時存在過，這就是所謂的諸法不相待，乃至一念不住。
就像有人想要從牛角中擠出牛奶，這是不可能的（直到）怎麼能說貪結能夠束縛心呢？
註釋：僧亮說，心沒有貪婪的時候，就不是貪婪的因。因尚且不能生起，又怎麼能束縛心呢？
世尊，譬如想要從沙中榨出油是不可能的（直到）怎麼能說心能得到解脫呢？
註釋：僧亮說，心與貪垢，清凈與污穢不能同時存在。怎麼能污染心呢？假設貪婪後來才生起，那麼之前的心已經過去了，一個存在一個不存在，怎麼能污染心呢？
世尊，貪婪是有，如果說貪婪是沒有的（直到）如果心有貪婪，又怎麼能見到實相呢？
註釋：僧宗說，這是第二種詰難。譬如有人見到盡女（指虛幻不實的女子），這是爲了防止伏藏的解釋。其他人普遍認為，遇到因緣才會生起貪婪，貪婪是由於外境而產生的，不一定存在於心中。如果這樣解釋，現在就用譬喻來反駁。就像對著畫中的女子生起貪婪的時候，這幅畫難道是貪婪嗎？應當知道貪婪是在心中。
然後才生起不見實相的情況（直到）諸佛菩薩難道也不會生起貪婪嗎？
註釋：僧亮說，第二種說法是本來就有貪婪，以貪婪為自性，也就沒有解脫了。這是說明不只是心中有貪婪，因緣中也有貪婪。僧宗說，這是第三段文字。如果外境中有貪婪，而心中又有貪婪的自性，兩處相互資助，那麼貪婪的性質就更加嚴重，所以會墮落。
【English Translation】 English version: Greed is also like that. The fourth school (referring to a specific school or viewpoint) insists that the mind itself is unfixed, and greed and liberation are self-natured, not dependent on conditions (hetu-pratyaya) at all.
Why is that? Because the mind is originally unbound (until) what kind of conditions can bind it?
Annotation: Sangliang said that the above describes the practice of attaining the three liberations and understanding the meaning of the Middle Way emptiness. Next, it will describe the three situations of those who do not understand the Middle Way. First, it talks about the situation where there is no result in the cause, the mind is originally unbound, just like eye consciousness taking form, there is no affliction yet, so it is not bound by affliction. Sengzong said that greed and pure mind, one arises and one ceases, have never existed simultaneously, which is the so-called dharmas do not wait for each other, even for a moment.
It's like someone trying to squeeze milk from a cow's horn, which is impossible (until) how can it be said that the knot of greed can bind the mind?
Annotation: Sangliang said that when the mind has no greed, it is not the cause of greed. If the cause cannot arise, how can it bind the mind?
World Honored One, it's like trying to squeeze oil from sand is impossible (until) how can it be said that the mind can attain liberation?
Annotation: Sangliang said that the mind and the defilement of greed, purity and impurity cannot exist simultaneously. How can it defile the mind? Assuming that greed arises later, then the previous mind has already passed, one exists and one does not exist, how can it defile the mind?
World Honored One, greed exists, if it is said that greed does not exist (until) if the mind has greed, how can one see the true nature?
Annotation: Sengzong said that this is the second challenge. For example, someone sees a 'jin nu' (illusory woman), this is to prevent hidden explanations. Others generally believe that greed arises when encountering conditions, greed is caused by external objects, and does not necessarily exist in the mind. If explained in this way, now use a metaphor to refute it. Just like when greed arises towards a woman in a painting, is this painting greed? It should be known that greed is in the mind.
Then the situation of not seeing the true nature arises (until) wouldn't the Buddhas and Bodhisattvas also generate greed?
Annotation: Sangliang said that the second statement is that there is greed originally, taking greed as its self-nature, so there is no liberation. This explains that it is not only in the mind that there is greed, but also in the conditions. Sengzong said that this is the third paragraph. If there is greed in the external environment, and there is also the self-nature of greed in the mind, the two support each other, then the nature of greed will be even more serious, so it will fall.
惡道。
世尊心亦不定若心定者(至)修大涅槃心得解脫。
案。僧亮曰。第三不定門。明心定則無貪。不定則無心。皆無解脫。下類爾也。僧宗曰。第四難也。
爾時世尊告光明遍照(至)一切諸法無自性故。
案。僧亮曰。上三難。求法定相。求定皆無善。其能解也。僧宗曰。答第一難也。亦不為貪之所繫者。實法則無系也。亦非不繫者。假名道有系也。解脫非解脫。亦如是也。非有非無者。實法當分自滅。故非有移時不滅。以其相續。而言非無終一法也。非過去者。非過去獨有縛解。乃至見伏。未來亦爾。言假名相續。經移三世。得言本縛今解也。正以如假實之旨。則初難釋也。寶亮曰。將欲非其所執故。先略解正義。然後破其執心也。亦不為貪結系者。前識心未起貪。故言不繫。亦非不繫者。此語有二種。一實錄中辯系。二假名相續中明系。如先起一念貪。自未有治道來翻。得言心常被繫縛。此是實錄系也若相續道語用後來。系前乃行。心方起貪。要後心起貪。染累於前。亦非不繫也。非是解脫者。道心起時。無惑可斷。故非解脫也。本癡而今解。亦非不解脫也。若因緣未會。故言非有。緣會便起。故言非無也。非三世者。明三世中。當體即滅。過去已無。未來未起。現在不停。云
【現代漢語翻譯】 現代漢語譯本 惡道（duḥkha-gati，指充滿痛苦的境界）。
世尊的心也不是恒定不變的，如果心是恒定不變的（那麼）修習大涅槃（mahāparinirvāṇa，指完全的解脫）的心就能獲得解脫。
按。僧亮說：『第三個不定之門，闡明心若恒定則沒有貪慾，心若不恒定則沒有心，都沒有解脫。』下面的內容也類似。僧宗說：『這是第四個難點。』
這時，世尊告訴光明遍照（Samantaprabhāsa，菩薩名）：（一切法之所以能夠成立，是因為）一切諸法都沒有自性（svabhāva，指事物自身獨立的、不變的性質）。
按。僧亮說：『以上三個難點，都是在尋求法（dharma，指佛法）的固定相狀，尋求恒定都是沒有好處的，誰能理解呢？』僧宗說：『這是回答第一個難點。』『也不被貪慾所束縛』，因為真實的法（dharma）是沒有束縛的；『也不是不被束縛』，因為假名（prajñapti，指虛假的概念）之道是有束縛的。解脫（vimoksha，指從輪迴中解脫）與非解脫也是如此。『非有非無』，因為真實的法在當下就自行消滅，所以說『非有』；但它在一段時間內並沒有完全消滅，因為它的相續性，所以說『非無』。『非過去』，不是說只有過去才有束縛和解脫，乃至見到和降伏，未來也是如此。說假名是相續的，經歷三世（過去、現在、未來），才能說原本被束縛，現在解脫了。正是因為如實理解假名和實相的宗旨，才能解釋最初的難點。寶亮說：『（佛）將要否定他們所執著的東西，所以先簡要地解釋正確的含義，然後破除他們執著的心。』『也不被貪結所束縛』，因為前一念的識心還沒有生起貪慾，所以說『不被束縛』。『也不是不被束縛』，這句話有兩種含義：一是實錄中辨別束縛，二是假名相續中說明束縛。比如先起了一個貪念，如果還沒有用修行的方法來扭轉，就可以說心經常被束縛，這是實錄中的束縛。如果用相續之道來說，是後來的行為，束縛了之前的行為，心才生起貪慾。一定是後來的心生起貪慾，才會染污之前的行為，所以說『也不是不被束縛』。『不是解脫』，道心生起的時候，沒有迷惑可以斷除，所以說『不是解脫』。原本是愚癡的，現在解脫了，所以說『也不是不解脫』。如果因緣（hetu-pratyaya，指事物產生的條件）沒有聚合，所以說『非有』；因緣聚合就會產生，所以說『非無』。『非三世』，說明在三世中，當下就消滅了。過去已經沒有了，未來還沒有生起，現在不停留，為什麼……』
【English Translation】 English version Evil Paths (duḥkha-gati, referring to realms full of suffering).
The World Honored One's (Bhagavan) mind is also not fixed. If the mind were fixed, (then) the mind cultivating Great Nirvana (mahāparinirvāṇa, referring to complete liberation) would attain liberation.
Note: Monk Liang said: 'The third gate of unfixedness clarifies that if the mind is fixed, there is no greed; if the mind is unfixed, there is no mind, and there is no liberation.' The following content is similar. Monk Zong said: 'This is the fourth difficulty.'
At that time, the World Honored One told Samantaprabhasa (a Bodhisattva's name): (The reason why all dharmas can be established is that) all dharmas have no self-nature (svabhāva, referring to the independent and unchanging nature of things).
Note: Monk Liang said: 'The above three difficulties are all seeking the fixed characteristics of the Dharma (dharma, referring to the Buddha's teachings). Seeking fixity is of no benefit; who can understand this?' Monk Zong said: 'This is answering the first difficulty.' 'Also not bound by greed,' because the true Dharma has no bondage; 'nor is it not bound,' because the path of provisional designation (prajñapti, referring to false concepts) has bondage. Liberation (vimoksha, referring to liberation from samsara) and non-liberation are also like this. 'Neither existent nor non-existent,' because the true Dharma extinguishes itself in the present moment, so it is said to be 'non-existent'; but it does not completely extinguish for a period of time, because of its continuity, so it is said to be 'non-non-existent.' 'Not past,' it is not that only the past has bondage and liberation, even seeing and subduing, the future is also like this. Saying that provisional designation is continuous, experiencing the three times (past, present, future), one can say that originally bound, now liberated. It is precisely because of truly understanding the principle of provisional designation and true reality that the initial difficulty can be explained. Bao Liang said: '(The Buddha) is about to negate what they are attached to, so he first briefly explains the correct meaning, and then breaks their attached mind.' 'Also not bound by the ties of greed,' because the previous thought of consciousness has not yet given rise to greed, so it is said to be 'not bound.' 'Nor is it not bound,' this sentence has two meanings: one is to distinguish bondage in the actual record, and the other is to explain bondage in the continuity of provisional designation. For example, if a thought of greed arises first, if there is no method of cultivation to reverse it, it can be said that the mind is often bound, this is the bondage in the actual record. If using the path of continuity to speak, it is the later behavior that binds the previous behavior, and the mind then gives rise to greed. It must be the later mind that gives rise to greed, which then contaminates the previous behavior, so it is said to be 'nor is it not bound.' 'Not liberation,' when the mind of the path arises, there is no delusion to be cut off, so it is said to be 'not liberation.' Originally ignorant, now liberated, so it is said to be 'nor is it not liberation.' If the conditions (hetu-pratyaya, referring to the conditions for the arising of things) have not gathered, so it is said to be 'non-existent'; when the conditions gather, it will arise, so it is said to be 'non-non-existent.' 'Not the three times,' explaining that in the three times, it extinguishes in the present moment. The past is already gone, the future has not yet arisen, the present does not stay, why...'
何有貪。何以故。法無自性也。
善男子有諸外道作如是言(至)色有著義心有貪性。
案。寶亮曰。次非外道耶執也。先第三家為始至第一。然後非第四家也。非第三家言。外道無智。云眾之中。各有貪性。此悉是耶執。
復言凡夫心有貪性(至)雖作此說是義不然。
案。僧亮曰。成其偏見。非先所說有者之失。悉無有果者。成說無之過也。僧宗曰。正義所明。諸法無定。緣會則有。緣離則無。以無定故。其二難自除也。寶亮曰。次非第二家。
有諸凡夫復作是言(至)粗無常故果亦無常。
案。寶亮曰。非第一家執也。謂細廣則常。粗故無常。如識心無貪。第四方有貪也。
善男子有諸凡夫復作是言(至)輪迴六趣具受生死。
案。寶亮曰。非第四家也。有為生滅之法。悉從緣起。故非自然也。
善男子譬如枷犬系之於柱(至)從非想退還三惡趣。
案。僧亮曰。細即是常。粗即無常者。微塵合則成緣。散則歸本。塵常而緣無常。塵無緣也。不能知心因緣者。著因果有無。不知心因緣也。寶亮曰。以六譬總呵外道之計也。
善男子諸佛菩薩終不定說(至)非有非無果。
案。僧亮曰。已說有無者之偏。欲明四執。皆不會中道。答第
【現代漢語翻譯】 現代漢語譯本：什麼是貪？為什麼會有貪？因為法沒有自性。
有善男子，有些外道這樣說：色具有『有』的意義，心具有貪的自性。
（註釋：寶亮說，這是對先前外道邪見的駁斥。先駁斥第三家的觀點，然後是第一家，最後駁斥第四家。駁斥第三家認為外道沒有智慧，認為眾生之中各有貪的自性，這些都是邪見。）
又說，凡夫的心具有貪的自性，即使這樣說，也是不正確的。
（註釋：僧亮說，這成就了他們的偏見。並非先前所說的『有』的過失，而是完全沒有結果的過失。僧宗說，正義所闡明的是，諸法沒有定性，因緣聚合則有，因緣離散則無。因為沒有定性，所以這兩種難題自然消除。寶亮說，這是對第二家的駁斥。）
有些凡夫又這樣說：粗糙的事物是無常的，所以結果也是無常的。
（註釋：寶亮說，這是對第一家觀點的駁斥。他們認為細微廣大的事物是常，粗糙的事物是無常。例如，識心沒有貪，第四種情況才有貪。）
有善男子，有些凡夫又這樣說：輪迴於六道，完全承受生死。
（註釋：寶亮說，這是對第四家的駁斥。有為生滅之法，都從因緣生起，所以不是自然而然的。）
有善男子，譬如用枷鎖將狗拴在柱子上，從非想非非想處天退墮，仍然會回到三惡道。
（註釋：僧亮說，認為細微的就是常，粗糙的就是無常，就像微塵聚合就形成因緣，散開就回歸本源。微塵是常，而因緣是無常。微塵沒有因緣。不能瞭解心的因緣的人，執著于因果的有無，是不瞭解心的因緣。寶亮說，用六個比喻總括地駁斥外道的計較。）
有善男子，諸佛菩薩最終不會確定地說：非有非無果。
（註釋：僧亮說，已經說了執著于有無的偏頗，想要闡明四種執著，都不能契合中道。） 答第一
【English Translation】 English version: What is greed? What is the reason for greed? It is because dharmas have no self-nature.
'Good man, some non-Buddhists say this: Form has the meaning of 'existence,' and the mind has the nature of greed.'
（Note: Bao Liang said, this is a refutation of the previous non-Buddhist heretical views. First refute the views of the third school, then the first, and finally the fourth. Refute the third school's view that non-Buddhists have no wisdom, and that each being has the nature of greed, all of which are heretical views.）
Furthermore, they say that the minds of ordinary people have the nature of greed, but even if they say this, it is not correct.
（Note: Seng Liang said, this fulfills their prejudice. It is not the fault of the previously mentioned 'existence,' but the fault of having absolutely no result. Seng Zong said, what the correct meaning clarifies is that all dharmas are not fixed; when conditions come together, they exist, and when conditions disperse, they cease to exist. Because they are not fixed, these two difficulties are naturally eliminated. Bao Liang said, this is a refutation of the second school.）
Some ordinary people also say this: Coarse things are impermanent, so the result is also impermanent.
（Note: Bao Liang said, this is a refutation of the first school's view. They believe that subtle and vast things are permanent, while coarse things are impermanent. For example, the mind of consciousness has no greed; only the fourth situation has greed.）
'Good man, some ordinary people also say this: Reincarnating in the six realms, fully enduring birth and death.'
（Note: Bao Liang said, this is a refutation of the fourth school. Conditioned dharmas of arising and ceasing all arise from conditions, so they are not natural.）
'Good man, it is like a dog chained to a pillar, falling from the Realm of Neither Perception Nor Non-Perception, and still returning to the three evil realms.'
（Note: Seng Liang said, believing that subtle things are permanent and coarse things are impermanent is like dust particles coming together to form conditions, and scattering to return to their origin. Dust particles are permanent, while conditions are impermanent. Dust particles have no conditions. Those who cannot understand the conditions of the mind are attached to the existence or non-existence of cause and effect, and do not understand the conditions of the mind. Bao Liang said, using six metaphors to comprehensively refute the calculations of non-Buddhists.）
'Good man, all Buddhas and Bodhisattvas ultimately do not definitively say: Neither existence nor non-existence is the result.'
（Note: Seng Liang said, having already spoken of the bias of being attached to existence or non-existence, wanting to clarify the four attachments, all cannot accord with the Middle Way.） Answer to the first.
三不定難也。僧宗曰。答第四難也。有無不可定說。但有則眾緣故生。一境起三乃至無量。亦復何嫌。但使識解惑之緣耳。寶亮曰。下去解正義。將明中道。故先出耶說。若當定作此四句。計因中有果。因中無果。半有半無。非有非無。皆不免生死。必系屬於魔說。若從容稱當中途。不乖正理。心無所執。此名中道。諸佛菩薩。雖說說法非有非無。亦不決定有也。若是有者。可得定說有。即不有亦無。無可無。云何決定。如五緣生眼識。若少一緣。識則不生。然此識亦不定屬一緣。復非中間緣具便發。而非有非無。以從因緣起。故名為有。體無自性。便說為無。若作如此之說。體萬法虛。離有離無。是名正義。
若言因中先定有果(至)不知心相及以貪相。
案。僧亮曰。釋所以不說見說者之過也。寶亮曰。既已略明因緣之法。非定有定無。下即出惑體以對之。從緣起。所以非無也。貪無自性。所以非有也。貪之與解脫。皆無自性也。
善男子諸佛菩薩顯示中道(至)非有非無而不決定。
案。僧亮曰。非無不偏。故名中也。雖復中名是同。中義異故。言不定也。
所以者何因眼因色因明因心因念識則得生。
案。僧亮曰。識於四因非無。
是識決定不在眼中色中心中念
【現代漢語翻譯】 現代漢語譯本： 三不定難：這是對第四個難題的回答。僧宗說，有和無是不能確定說的，只要有眾多的因緣聚合，一個境界可以生起三個乃至無量。又有什麼可嫌棄的呢？只要是認識理解迷惑的因緣罷了。寶亮說，下面解釋正義，將要闡明中道，所以先提出邪說。如果確定地執著于這四句——因中先有果，因中沒有果，一半有，一半沒有，非有非無——都不能免於生死，必定屬於魔的說法。如果從容地稱閤中途，不違背正理，心中沒有執著，這就叫做中道。諸佛菩薩，即使說法，說非有非無，也不決定是有。如果是有，就可以確定地說有，既然不有，也就無所謂無，無可無，怎麼能決定呢？比如五緣（眼、色、明、心、念）生眼識，如果少了一個緣，識就不會產生。然而這個識也不一定屬於某一個緣，也不是中間的緣具足就一定發生，所以說非有非無。因為它從因緣而起，所以名為有；它的體性沒有自性，就說為無。如果這樣說，就體會到萬法虛幻，遠離有和無，這就是正義。
如果說因中先定有果（到）不知心相以及貪相。
僧亮說，這是解釋為什麼不說見解的過失。寶亮說，既然已經簡略地說明了因緣之法，不是定有也不是定無，下面就提出迷惑的本體來對應它。從因緣生起，所以不是無；貪沒有自性，所以不是有；貪和解脫，都沒有自性。
善男子，諸佛菩薩顯示中道（到）非有非無而不決定。
僧亮說，非無不偏頗，所以叫做中。雖然中這個名稱相同，但中的意義不同，所以說不決定。
所以說，因為有眼因、色因、明因、心因、念因，識才能產生。
僧亮說，識對於四因來說，不是沒有。
這個識決定不在眼中、色中、心中、念中。 English version: The three uncertainties are also difficult. Monk Zong said, answering the fourth difficulty. Existence and non-existence cannot be definitively stated. However, if there are numerous causes and conditions, one realm can give rise to three or even countless others. What is there to dislike? It is merely the cause of understanding and delusion. Bao Liang said, the following explains the correct meaning, intending to clarify the Middle Way. Therefore, first, the heretical view is presented. If one is determined to adhere to these four statements—that there is a result in the cause, that there is no result in the cause, that there is half existence and half non-existence, that it is neither existence nor non-existence—one cannot escape birth and death and will certainly belong to the teachings of Mara (demon). If one calmly aligns with the Middle Way, without deviating from the correct principle, and the mind has no attachments, this is called the Middle Way. Even when Buddhas and Bodhisattvas teach the Dharma, saying neither existence nor non-existence, it is not definitively existence. If it exists, one could definitively say it exists. Since it does not exist, there is no such thing as non-existence. How can it be determined? For example, the eye consciousness arises from five conditions (eye, form, light, mind, attention). If one condition is missing, the consciousness will not arise. However, this consciousness does not necessarily belong to one condition, nor does it necessarily arise when the intermediate conditions are complete. Therefore, it is said to be neither existence nor non-existence. Because it arises from causes and conditions, it is called existence; because its nature has no self-nature, it is said to be non-existence. If one speaks in this way, one realizes that all dharmas are illusory, transcending existence and non-existence. This is called the correct meaning.
If it is said that there is a predetermined result in the cause (to) not knowing the mind's appearance and the appearance of greed.
Monk Liang said, this explains why the faults of those who hold views are not discussed. Bao Liang said, since the Dharma of causes and conditions has already been briefly explained, it is neither definitively existence nor definitively non-existence. The following presents the essence of delusion to counter it. Because it arises from causes and conditions, it is not non-existence; because greed has no self-nature, it is not existence. Greed and liberation both have no self-nature.
Good man, Buddhas and Bodhisattvas reveal the Middle Way (to) neither existence nor non-existence without determination.
Monk Liang said, not non-existence is not biased, therefore it is called middle. Although the name 'middle' is the same, the meaning of 'middle' is different, therefore it is said to be undetermined.
The reason is that because there are eye-cause (eye as a cause), form-cause (rupa-hetu), light-cause (aloka-hetu), mind-cause (citta-hetu), and attention-cause (manaskara-hetu), consciousness can arise.
Monk Liang said, consciousness is not non-existent in relation to the four causes.
This consciousness is definitely not in the eye, in the form, in the mind, or in the attention.
【English Translation】 The three uncertainties are also difficult. Monk Zong said, answering the fourth difficulty. Existence and non-existence cannot be definitively stated. However, if there are numerous causes and conditions, one realm can give rise to three or even countless others. What is there to dislike? It is merely the cause of understanding and delusion. Bao Liang said, the following explains the correct meaning, intending to clarify the Middle Way. Therefore, first, the heretical view is presented. If one is determined to adhere to these four statements—that there is a result in the cause, that there is no result in the cause, that there is half existence and half non-existence, that it is neither existence nor non-existence—one cannot escape birth and death and will certainly belong to the teachings of Mara (demon). If one calmly aligns with the Middle Way, without deviating from the correct principle, and the mind has no attachments, this is called the Middle Way. Even when Buddhas and Bodhisattvas teach the Dharma, saying neither existence nor non-existence, it is not definitively existence. If it exists, one could definitively say it exists. Since it does not exist, there is no such thing as non-existence. How can it be determined? For example, the eye consciousness arises from five conditions (eye, form, light, mind, attention). If one condition is missing, the consciousness will not arise. However, this consciousness does not necessarily belong to one condition, nor does it necessarily arise when the intermediate conditions are complete. Therefore, it is said to be neither existence nor non-existence. Because it arises from causes and conditions, it is called existence; because its nature has no self-nature, it is said to be non-existence. If one speaks in this way, one realizes that all dharmas are illusory, transcending existence and non-existence. This is called the correct meaning. If it is said that there is a predetermined result in the cause (to) not knowing the mind's appearance and the appearance of greed. Monk Liang said, this explains why the faults of those who hold views are not discussed. Bao Liang said, since the Dharma of causes and conditions has already been briefly explained, it is neither definitively existence nor definitively non-existence. The following presents the essence of delusion to counter it. Because it arises from causes and conditions, it is not non-existence; because greed has no self-nature, it is not existence. Greed and liberation both have no self-nature. Good man, Buddhas and Bodhisattvas reveal the Middle Way (to) neither existence nor non-existence without determination. Monk Liang said, not non-existence is not biased, therefore it is called middle. Although the name 'middle' is the same, the meaning of 'middle' is different, therefore it is said to be undetermined. The reason is that because there are eye-cause (eye as a cause), form-cause (rupa-hetu), light-cause (aloka-hetu), mind-cause (citta-hetu), and attention-cause (manaskara-hetu), consciousness can arise. Monk Liang said, consciousness is not non-existent in relation to the four causes. This consciousness is definitely not in the eye, in the form, in the mind, or in the attention.
中亦非中間。
案。僧亮曰。識性是一。五處求之。不可得故非有。
非有非無從緣生故(至)說言諸法非有非無。
案。僧亮曰。稱名解義也。心於因中。非有非無。是俗諦中道也。即論心性從因生故有。無自生故無。是真俗中道也。若就空本而言。此有亦無。此無亦無。是真諦中道。
善男子諸佛菩薩終不定說(至)本無貪性故說非有。
案。僧亮曰。已說中道。方得正論。心性不定。
善男子從因緣故心則生貪(至)二者隨大涅槃。
案。僧亮曰。心既不定。則縛解從緣生也。
善男子有因緣故心共貪生(至)不共貪生不共貪滅。
案。僧亮曰。開為四句。明於大理則通一切心。第一句云。心共貪生。共貪俱滅者。此言不得局取。若就文為語。似如行者起貪。經三相謝。其生相時。有住滅。已無恐義必不然。故一家解云。小復長取。若行人起一念貪經。莫問其性滅。得言常癡。何故爾。既用法性為神解。主于生死。俗諦用邊。自可三相。就真諦邊。往取癡義恒在此。既是翻真之用。若無解來遣。那得已無。故下文言。煩惱亦常。斷常煩惱。故名無常。所以四時經教。未出神明之妙體。唯就生死邊為論。但言起一念惑。三相即謝滅。故繼之為成就。亦不
【現代漢語翻譯】 現代漢語譯本 『中』也不是指中間狀態。
註釋：僧亮說，『識性』（consciousness nature）是統一的。在五處（五蘊：色、受、想、行、識）尋求它，卻不可得，所以說它『非有』。
因為『非有非無』是從因緣而生（所以說諸法非有非無）。
註釋：僧亮說，這是通過名稱來解釋意義。心在因緣之中，既非『有』也非『無』，這是俗諦（conventional truth）中的中道。也就是說，論述心性是從因緣而生的，所以說『有』；因為沒有自性而生，所以說『無』。這是真俗二諦（ultimate truth and conventional truth）中的中道。如果從空性（emptiness）的根本而言，這個『有』也是『無』，這個『無』也是『無』，這是真諦（ultimate truth）中的中道。
善男子，諸佛菩薩最終不會確定地說（心性是有還是無），因為本來沒有貪的自性，所以說『非有』。
註釋：僧亮說，已經說了中道，才能得到正確的論述。心性是不確定的。
善男子，因為因緣的緣故，心就生起貪念（所以說心性非有非無），二者隨順於大涅槃（Great Nirvana）。
註釋：僧亮說，心既然是不確定的，那麼束縛和解脫就都是從因緣而生的。
善男子，因為有因緣的緣故，心與貪念一同生起（所以說心性非有非無），不與貪念一同生起，不與貪念一同滅去。
註釋：僧亮說，分為四句，闡明了這個道理，就能通達一切心。第一句說，『心與貪念一同生起，一同滅去』，這句話不能侷限於字面意思。如果按照字面意思來理解，好像修行者生起貪念，經過生、住、滅三個階段，在生起的時候，有住和滅，已經沒有恐懼的意義，這肯定是不對的。所以一家解釋說，從小處恢復到長處。如果修行人生起一念貪念，不要問它的自性是否滅去，可以說它常常是愚癡的。為什麼呢？既然用法性（dharma-nature）作為神解，主宰生死，在俗諦的層面，可以用三相來解釋；在真諦的層面，往常取愚癡的意義一直存在於此。既然是翻轉真理的作用，如果沒有理解來遣除，怎麼能說已經沒有了呢？所以下文說，煩惱也是常，斷常煩惱，所以名為無常。因此，過去四時的經教，沒有闡述神明妙體的道理，只是在生死的層面進行論述，只說生起一念迷惑，三相就立即謝滅，所以接著就說是成就，也不（是這樣）。
【English Translation】 English version 『Middle』 is also not the middle state.
Annotation: Sengliang said, 『Consciousness nature』 is unified. Seeking it in the five places (five aggregates: form, sensation, perception, volition, consciousness), it cannot be obtained, so it is said to be 『non-existent』.
Because 『neither existent nor non-existent』 arises from conditions (therefore it is said that all dharmas are neither existent nor non-existent).
Annotation: Sengliang said, this is explaining the meaning through the name. The mind in the midst of conditions is neither 『existent』 nor 『non-existent』, this is the Middle Way in conventional truth (samvriti-satya). That is to say, discussing the nature of mind arises from conditions, so it is said to be 『existent』; because it does not arise from self-nature, it is said to be 『non-existent』. This is the Middle Way in the two truths (ultimate truth and conventional truth). If speaking from the root of emptiness (sunyata), this 『existence』 is also 『non-existence』, this 『non-existence』 is also 『non-existence』, this is the Middle Way in ultimate truth (paramartha-satya).
Good man, all Buddhas and Bodhisattvas will ultimately not definitively say (whether the nature of mind is existent or non-existent), because there is originally no self-nature of greed, so it is said to be 『non-existent』.
Annotation: Sengliang said, having spoken of the Middle Way, one can then obtain the correct discussion. The nature of mind is uncertain.
Good man, because of conditions, the mind then arises greed (therefore it is said that the nature of mind is neither existent nor non-existent), the two follow the Great Nirvana (Maha-Nirvana).
Annotation: Sengliang said, since the mind is uncertain, then bondage and liberation both arise from conditions.
Good man, because there are conditions, the mind arises together with greed (therefore it is said that the nature of mind is neither existent nor non-existent), it does not arise together with greed, it does not cease together with greed.
Annotation: Sengliang said, dividing it into four sentences, clarifying this principle, one can then understand all minds. The first sentence says, 『The mind arises together with greed, and ceases together with greed』, this sentence cannot be limited to the literal meaning. If understood according to the literal meaning, it seems that a practitioner arises greed, and after the three phases of arising, abiding, and ceasing, at the time of arising, there is abiding and ceasing, and there is no meaning of fear, this is certainly not right. Therefore, one explanation says, restoring from the small to the large. If a practitioner arises a single thought of greed, do not ask whether its self-nature has ceased, it can be said that it is always ignorant. Why? Since using dharma-nature as the divine understanding, dominating birth and death, at the level of conventional truth, the three phases can be used to explain; at the level of ultimate truth, the meaning of ignorance is always present here. Since it is the function of reversing the truth, if there is no understanding to dispel it, how can it be said that it is already gone? Therefore, the following text says, afflictions are also constant, severing constant afflictions, therefore it is called impermanent. Therefore, the teachings of the past four times did not expound the principle of the wonderful body of divine illumination, but only discussed it at the level of birth and death, only saying that arising a single thought of delusion, the three phases immediately cease, so then it is said to be accomplishment, and it is not (like that).
道有所屬。而唱此成就者。乃意在於真邊。今教方得現此意。故唱煩惱常。得知起貪后。從來得治道。來生相時亦癡。住滅時亦癡。故言共貪生。共貪但滅也。第二句有共貪生。不共貪滅者。若起惑已后。未得治道。常共貪俱生。今明從四念處觀去。至得無漏。永不復與貪俱。故后解現前。無複本癡。故不共貪滅。亦不道三相生滅法也。第三句有不共貪生。共貪俱滅者。若菩薩已得真解。無復有貪。而示現有貪。為接物生。若令道心得成者。此名不共貪生。共貪俱滅也。第四句言不共貪生。不共貪滅者。謂諸佛菩薩不動地。自羅漢辟支之流。皆正觀現前。皆不復與貪俱也。
云何心共貪生共貪俱滅(至)心共貪生不共貪滅。
案。僧亮曰。俱生俱滅者。從死也。俱生不俱滅者。生死涅槃兩從也。
云何不共貪生共貪俱滅(至)心性本凈性本不凈。
案。寶亮曰。二句但涅槃也。除不動地者。初不動地。有共貪生。而不共貪滅者。故除之也。
善男子是心不與貪結和合亦復不與瞋癡和合。
案。僧亮曰。上說共生。人謂。心貪一時和合。今明不爾也。寶亮曰。定其位也。若心在此。而貪居於彼。可使兩來共合。理既不然。云何和合耶。亦非不和合。遇境即起。但無別合法可得也。
【現代漢語翻譯】 現代漢語譯本： 道有所歸屬。而唱誦此成就的人，其意在於真理的一邊。現在教法才得以顯現此意，所以說煩惱是常有的。得知生起貪慾之後，才能得到對治的方法。來生相續之時也是愚癡的，住留和滅去之時也是愚癡的。所以說與貪慾共同生起，與貪慾共同滅去。第二句說的是與貪慾共同生起，不與貪慾共同滅去的情況：如果生起迷惑之後，沒有得到對治的方法，常常與貪慾一同生起。現在說明從四念處觀修入手，直到證得無漏智慧，永遠不再與貪慾同在。所以後得的智慧顯現於前，不再有根本的愚癡，所以不與貪慾共同滅去，也不說三相生滅之法。第三句說的是不與貪慾共同生起，與貪慾共同滅去的情況：如果菩薩已經證得真實的智慧，不再有貪慾，而示現出有貪慾的樣子，是爲了接引眾生。如果能令眾生的道心得以成就，這就叫做不與貪慾共同生起，與貪慾共同滅去。第四句說的是不與貪慾共同生起，不與貪慾共同滅去的情況：說的是諸佛菩薩不動地（指菩薩果位），以及阿羅漢、辟支佛（均為修行者）之流，都是正觀現前，都不再與貪慾同在了。
什麼是心與貪慾共同生起，與貪慾共同滅去（直到）心與貪慾共同生起，不與貪慾共同滅去？
僧亮（人名）的解釋是：共同生起，共同滅去，是從死亡的角度來說的。共同生起，不共同滅去，是從生死和涅槃兩個方面來說的。
什麼是不與貪慾共同生起，與貪慾共同滅去（直到）心性本來清凈，心性本來不清凈？
寶亮（人名）的解釋是：這兩句只是從涅槃的角度來說的。除去不動地的情況，最初的不動地，有與貪慾共同生起，而不與貪慾共同滅去的情況，所以要除去這種情況。
善男子，這顆心不與貪結（指貪慾的束縛）和合，也不與嗔恚、愚癡和合。
僧亮（人名）的解釋是：上面說了共同生起，人們認為心和貪慾是一時和合的，現在說明不是這樣的。寶亮（人名）的解釋是：確定它的位置。如果心在這裡，而貪慾在那裡，可以使兩者來共同和合。道理既然不是這樣，怎麼能和合呢？也不是不和合，遇到境界就生起，但沒有別的和合法可以得到。
【English Translation】 English version: The Way has its belonging. And the one who chants this accomplishment, their intention lies on the side of truth. Now the teaching can manifest this meaning, therefore it is said that afflictions are constant. Knowing that greed arises, one can obtain the method to counteract it. In the continuation of future lives, there is also ignorance, and in dwelling and ceasing, there is also ignorance. Therefore, it is said to arise together with greed, and to cease together with greed. The second sentence speaks of arising together with greed, and not ceasing together with greed: if delusion arises and one has not obtained the method to counteract it, one constantly arises together with greed. Now it is explained that starting from the contemplation of the Four Foundations of Mindfulness (four aspects of mindfulness), until one attains non-outflow wisdom (wisdom free from defilements), one will never again be with greed. Therefore, the wisdom attained later manifests before, and there is no longer fundamental ignorance, so it does not cease together with greed, nor does it speak of the Dharma (teachings) of the arising and ceasing of the three characteristics (impermanence, suffering, non-self). The third sentence speaks of not arising together with greed, and ceasing together with greed: if a Bodhisattva (enlightenment being) has already attained true wisdom and no longer has greed, but manifests the appearance of having greed, it is to guide sentient beings. If it can enable the Bodhi-mind (mind of enlightenment) of sentient beings to be accomplished, this is called not arising together with greed, and ceasing together with greed. The fourth sentence speaks of not arising together with greed, and not ceasing together with greed: it refers to the Buddhas and Bodhisattvas of the Immovable Ground (a Bodhisattva stage), as well as Arhats (liberated beings), Pratyekabuddhas (solitary Buddhas), all of whom have right contemplation present and are no longer with greed.
What is it that the mind arises together with greed and ceases together with greed (until) the mind arises together with greed and does not cease together with greed?
Sengliang's (person's name) explanation is: arising together and ceasing together is from the perspective of death. Arising together and not ceasing together is from the perspective of both birth and death and Nirvana (liberation).
What is it that does not arise together with greed and ceases together with greed (until) the nature of the mind is originally pure, and the nature of the mind is originally impure?
Baoliang's (person's name) explanation is: these two sentences are only from the perspective of Nirvana. Excluding the case of the Immovable Ground, the initial Immovable Ground has arising together with greed, but not ceasing together with greed, so this case must be excluded.
Good man, this mind does not unite and harmonize with the bond of greed (the bondage of greed), nor does it unite and harmonize with anger and ignorance.
Sengliang's (person's name) explanation is: above it was said to arise together, and people think that the mind and greed unite and harmonize at the same time, now it is explained that it is not like this. Baoliang's (person's name) explanation is: to determine its position. If the mind is here and greed is there, it is possible to make the two come together and harmonize. Since the principle is not like this, how can they harmonize? It is also not that they do not harmonize, they arise when encountering circumstances, but there is no other method of harmonization that can be obtained.
若凈心行緣。則名為善。不凈心行境。便名為惡。故諸佛菩薩。破貪慾盡。無復惑障。故心得解脫。凡夫之人。具貪慾結。煩惱所纏。常居中也。
善男子譬如日月雖為煙塵(至)從因緣故心得解脫。
案。僧亮曰。人謂。不一時故。貪不能障心。以煙雲為譬。雖遠而能障也。寶亮曰。此下諸譬。明外道凡夫。及與魔王。俱樂生死五欲。永無出期。下自有合。
善男子譬如雪山懸峻之處(至)摛捕彌猴負之歸家。
案。僧亮曰。雪山者。與縛解為譬。俱不能行者。譬解脫也。人不能行者。譬初縛后解也。二俱能行者。譬俱生俱滅。在生死也。
善男子譬如國王安住己界(至)系屬魔者心不清凈。
案。僧亮曰。總譬不從理是縛。從理是解。大明縛解也。
複次善男子若見諸法(至)具足成就第八功德。
案。僧亮曰。顯見法之惑。是不從理也。說見有三。初廣斷常見也。中但說有。后說我見是本也。
大般涅槃經集解卷第五十二 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十三
辨信 辨直心 辨戒 辨善友 辨多聞 論闡提有佛性義 釋闡提名 釋九地菩薩見法有性所以不見佛性 明法佛有二種說
【現代漢語翻譯】 現代漢語譯本：如果以清凈的心去行事，就叫做善。如果以不清凈的心去行事，就叫做惡。所以諸佛菩薩，破除了貪慾，沒有了迷惑和障礙，因此心才能得到解脫。凡夫俗子，具有貪慾的束縛，被煩惱所纏繞，常常處於中間狀態。
善男子，譬如日月，即使被煙塵遮蔽，（仍然能夠發光），因為因緣的緣故，心得解脫。
（註釋：僧亮說，人們認為，不是同時發生，所以貪慾不能夠遮蔽心。用煙雲來比喻，即使遙遠也能夠遮蔽。寶亮說，下面這些譬喻，說明外道凡夫，以及魔王，都聚集在生死五欲之中，永遠沒有脫離的時期。下面有總結。）
善男子，譬如雪山懸崖峭壁之處，（人跡罕至），（如果有人）捕捉到彌猴，用繩子捆綁起來，帶回家中。
（註釋：僧亮說，雪山，是用來比喻束縛和解脫。兩者都不能行走，比喻解脫。人不能行走，比喻先束縛后解脫。兩者都能行走，比喻俱生俱滅，處於生死輪迴之中。）
善男子，譬如國王安住在自己的領土，（擁有統治權），（如果有人）被魔所束縛，那麼他的心就不清凈。
（註釋：僧亮說，總的來說，不遵循正理就是束縛，遵循正理就是解脫。這是爲了闡明束縛和解脫的道理。）
再次，善男子，如果能夠見到諸法的（真實面貌），（就能）具足成就第八種功德。
（註釋：僧亮說，顯示了見到法的迷惑，就是不遵循正理。這裡說了三種見解。首先廣泛地破除了常見。中間只是說了有。最後說我見是根本。）
《大般涅槃經集解》卷第五十二 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十三
辨信（辯論信心），辨直心（辯論正直的心），辨戒（辯論戒律），辨善友（辯論善友），辨多聞（辯論廣博的見聞），論闡提有佛性義（討論一闡提具有佛性的意義），釋闡提名（解釋一闡提的名稱），釋九地菩薩見法有性所以不見佛性（解釋九地菩薩見到法具有自性所以不能見到佛性），明法佛有二種說法（闡明法佛有兩種說法）
【English Translation】 English version: If one acts with a pure mind, it is called 'good'. If one acts with an impure mind, it is called 'evil'. Therefore, all Buddhas and Bodhisattvas, having destroyed greed and desire, are free from delusion and obstacles, and thus their minds attain liberation. Ordinary people, however, are bound by the ties of greed and desire, entangled by afflictions, and constantly dwell in the middle state.
Good man, it is like the sun and moon, even though obscured by smoke and dust (can still shine), because of conditions, the mind attains liberation.
(Annotation: Monk Liang said, people think that because it does not happen simultaneously, greed cannot obscure the mind. The analogy of smoke and clouds is used, even though distant, it can obscure. Bao Liang said, the following analogies illustrate that heretics, ordinary people, and Mara kings are all gathered in the five desires of birth and death, and there is no time to escape. There is a summary below.)
Good man, it is like on the steep cliffs of the Snow Mountains (where people rarely go), (if someone) captures a monkey, ties it up with a rope, and takes it home.
(Annotation: Monk Liang said, the Snow Mountains are used to illustrate bondage and liberation. Those who cannot walk in both states represent liberation. Those who cannot walk represent first bondage then liberation. Those who can walk in both states represent co-arising and co-ceasing, being in the cycle of birth and death.)
Good man, it is like a king dwelling in his own territory (possessing ruling power), (if someone) is bound by Mara, then his mind is not pure.
(Annotation: Monk Liang said, in general, not following the right principle is bondage, following the right principle is liberation. This is to clarify the principle of bondage and liberation.)
Furthermore, good man, if one can see the (true nature) of all dharmas, (one can) fully accomplish the eighth merit.
(Annotation: Monk Liang said, it shows that the delusion of seeing the Dharma is not following the right principle. There are three views mentioned here. First, it widely refutes the common view. In the middle, it only talks about existence. Finally, it says that the view of self is the root.)
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 52 Taishō Tripiṭaka, Volume 37, No. 1763, The Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 53
Discriminating Faith, Discriminating Straight Mind, Discriminating Precepts, Discriminating Good Friends, Discriminating Extensive Learning, On the Meaning of Icchantikas Having Buddha-Nature, Explaining the Name Icchantika, Explaining Why Bodhisattvas of the Ninth Ground See the Nature of Dharmas as Having Self-Nature and Therefore Do Not See Buddha-Nature, Clarifying That There Are Two Kinds of Teachings on the Dharma-Buddha
一者有性二者無性為眾生故說為法性為諸賢聖說無法性 辨菩薩無所見即一切法 辨大涅槃空 出阿難不見空事 辨信不信相
德王菩薩品之第九
複次善男子云何菩薩(至)四者親近善友五者多聞。
案。僧亮曰。第九病行功德也。病行說五行之始也。信為行首。故先說也。質直者。信惡則不作。信善則勤行。故次說直心也。身口之惡須戒。故次說戒也。行善須師。故次說善友。近善友而聞法。故次多聞也。僧宗曰。既通廣前三行。隨明戒定。有相似處。即雜廣上義也。寶亮曰。以此法為體。從信心為始。乃至多聞。
云何為信菩薩摩訶薩(至)修大涅槃成就初事。
案。僧亮曰。信三寶者。知歸處也。然歸必須行。以施為行始。次說施也。行即是乘。乘有實假。次說二諦。以一乘是第一。二乘是世諦。下釋云。速得解脫者。小乘是遲。今說為速。于小者是速。若不說小。則永處生死。說則離故。故名速也。聖人性者。不壞信也。寶亮曰。夫信有三品。從外凡夫。訖聞慧中人。悉通名為信。信乃萬階。要居不定位故。來為下品。若信首五根立。至世第一法。名曰中品信。受得真無生解。去至九地。通為上品信。然此中所明。信取于中品。何以故。因此信立。資之入空。登見諦道。自
【現代漢語翻譯】 現代漢語譯本： 一者說有自性，二者說無自性，爲了眾生的緣故說有法性，爲了諸位賢聖說沒有法性。辨析菩薩的無所見即是一切法，辨析大涅槃是空。指出阿難沒有見到空的事實，辨析相信與不相信的表相。
德王菩薩品第九
再次，善男子，什麼是菩薩（到）四者親近善友，五者廣聞博學。
案：僧亮說，第九品是關於病中修行的功德。病中修行是說五種修行的開始。以信為修行的首要，所以先說信。質直，就是相信惡事則不做，相信善事則勤奮修行，所以接著說直心。身口之惡需要戒律來約束，所以接著說戒。行善需要老師指導，所以接著說善友。親近善友才能聽聞佛法，所以接著說廣聞博學。僧宗說，既然已經通達並擴充套件了前面的三種修行，就隨著說明戒定，有相似之處，就是雜糅並擴充套件了上面的意義。寶亮說，以這些法為根本，從信心開始，直到廣聞博學。
什麼是信？菩薩摩訶薩（到）修習大涅槃，成就最初的事業。
案：僧亮說，相信三寶（佛、法、僧）的人，知道歸宿之處。然而歸宿必須通過修行，以佈施為修行的開始，接著說佈施。修行就是乘坐，乘坐有真實和虛假之分，接著說二諦（真諦和俗諦），以一乘（唯一的成佛之道）為第一。二乘（聲聞乘和緣覺乘）是世俗諦。下面解釋說，快速得到解脫，小乘是遲緩的，現在說是快速的。相對於小乘來說是快速的，如果不說小乘，就永遠處於生死輪迴之中，說了就能脫離，所以稱為快速。聖人的本性，就是不破壞信心。寶亮說，信有三種品級，從外凡夫，到具有聞慧的人，都統稱為信。信有萬千階梯，要處於不確定的位置。所以說是下品。如果信首五根（信根、精進根、念根、定根、慧根）確立，達到世第一法，就稱為中品信。接受到真正的無生之解，到達九地菩薩，都稱為上品信。然而這裡所說明的，信取于中品。為什麼呢？因為依靠這種信的建立，資助進入空性，登上見諦之道。
【English Translation】 English version: Firstly, it speaks of having self-nature; secondly, it speaks of having no self-nature. For the sake of sentient beings, it speaks of Dharma-nature; for the sake of all virtuous sages, it speaks of having no Dharma-nature. Discriminating that the Bodhisattva's non-seeing is all Dharmas, discriminating that the Great Nirvana (ultimate liberation) is emptiness. Pointing out that Ananda (Buddha's attendant) did not see the matter of emptiness, discriminating the appearances of belief and disbelief.
Ninth Chapter: Virtue King Bodhisattva
Furthermore, good man, what is a Bodhisattva (to) fourth, associating with good friends; fifth, extensive learning.
Note: Monk Liang said, the ninth chapter is about the merits of practice during illness. Practice during illness is the beginning of the five practices. Faith is the head of practice, so it is discussed first. Honesty means that one does not do evil when one believes in evil, and one diligently practices good when one believes in good, so the direct mind is discussed next. The evils of body and speech need precepts to restrain them, so precepts are discussed next. Doing good needs a teacher's guidance, so good friends are discussed next. One can hear the Dharma by associating with good friends, so extensive learning is discussed next. Monk Zong said, since the previous three practices have been thoroughly broadened, the precepts and samadhi are explained accordingly, and there are similarities, which means that the above meanings are mixed and broadened. Bao Liang said, taking these Dharmas as the foundation, starting from faith, up to extensive learning.
What is faith? The Bodhisattva Mahasattva (to) cultivating the Great Nirvana, accomplishing the initial task.
Note: Monk Liang said, those who believe in the Three Jewels (Buddha, Dharma, Sangha) know where to return. However, returning must be through practice, with giving as the beginning of practice, followed by giving. Practice is like riding, and riding has real and false distinctions, followed by the Two Truths (conventional truth and ultimate truth), with the One Vehicle (the only path to Buddhahood) being the first. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are conventional truth. The following explanation says that quickly attaining liberation, the Small Vehicle is slow, now it is said to be fast. It is fast relative to the Small Vehicle, if the Small Vehicle is not mentioned, one will forever be in the cycle of birth and death, saying it can be separated, so it is called fast. The nature of a saint is not destroying faith. Bao Liang said, faith has three grades, from ordinary people to those with learned wisdom, all are collectively called faith. Faith has thousands of steps, and one must be in an uncertain position. So it is called the lower grade. If the five roots of faith (faith, vigor, mindfulness, concentration, wisdom) are established, reaching the highest worldly Dharma, it is called middle-grade faith. Receiving the true understanding of non-birth, reaching the ninth ground Bodhisattva, all are called upper-grade faith. However, what is explained here, faith is taken from the middle grade. Why? Because relying on the establishment of this faith, it helps to enter emptiness and ascend to the path of seeing the truth.
此以前。下品之信。非不遠藉。但未是堅固。位既未定。所以不錄。若遠途而相承理故忘言。然入佛法海。要須信為首。此心亦立。佛法中寶。自然次生。是故今者。先標歸三寶為初。表信立之始也。雖覆信有三寶。若不信有行六度之因。其行亦不成。是以經文廣列所信之事。然此中列信境出二種。第一義諦。無信於二諦者。信生死是忘有。即體無性。此據大品以來。開空有二門。后更稱信。第一義諦者。信神明妙體。真如之第一。故知。今教所明真者。非昔教之性空。若此信一立。便識生死虛妄。依如來藏。有修道斷癡。除因滅果。顯出法性之涅槃也。
云何直心菩薩摩訶薩(至)若生煩惱則墮惡趣。
案。僧亮曰。先就化物邊辨直心。后更約事。明但使關理莫聞耶正。皆稱直也。
如是菩薩若見眾生(至)發阿耨多羅三藐三菩提心。
案。僧亮曰。終不說之者。說惡增二罪。贊善長二福也。云何為善。所謂佛性者。善中之少。唯闡提也。寶亮曰。謂正因性也。唯此為真善。而非是緣中所生者。若舉用來明者。能得於善果。亦名曰善。為物說言。身中有佛性。令心歡喜。發心行道。
爾時光明遍照(至)發阿耨多羅三藐三菩提心。
案。僧亮曰。難意謂。若闡提聞贊佛性。而
發心速者。上云不治之義。則非也。舉上五行之始。闡提不可治之文。此第一難也。僧宗曰。第一有三種病人者。難直心也。言不應嘆佛性。發菩提心也。何以爾耶。上說三種有自然可差。有畢竟可治者。如其自差。則不假嘆性。知其必死。雖嘆何益。雖引三人。意欲取二人為難。寶亮曰。德王仍設五難。所以建章唱言。初發五事。悉得成就者。若此五事成。則能除病。若不成就。便不能治病。今去還明三種病人。故知廣病行。第一難言。如來上說三種病人。第三人聞法不聞法。自然得佛。今云何言讚歎佛性。令眾生方發心耶。
世尊若遇善友諸佛(至)得阿耨多羅三藐三菩提故。
案。僧亮曰。第二難也。僧宗曰。第二難言。不能發心。復不然也。若言有性。必當成佛。寶亮曰。第二難言。第一人若聞法不聞法。皆不能發。是亦不然。此人有佛性。佛性是善。自能向佛。佛何故言都不能發心耶。
世尊如佛所說何等名為(至)云何佛說斷諸善根。
案。僧亮曰。第三難也。僧宗曰。第三難言不可治。若遇不遇。俱不可治者。夫為惡不過闡提。此人既有佛性。此不可斷。當知斷善之言。未為理實也。如佛昔說十二部經善有二種者。此第三家子句言。既不斷佛性。便是性在身中。既在身中。便
【現代漢語翻譯】 現代漢語譯本：發心快速的人，如果說（前面）『不治』的說法是正確的，那就不對了。舉出前面五行開始的文字，闡提（icchantika，斷善根者）是不可救治的。這是第一難。僧宗說，第一種有三種病人，難以用正直的心對待。說不應該讚歎佛性，發起菩提心。為什麼這樣說呢？前面說三種人有自然會好的，有最終可以治好的。如果自己好了，就不需要讚歎佛性。知道他必死，即使讚歎有什麼用呢？雖然引用了三種人，意思是想用其中兩種人來作為難點。寶亮說，德王仍然設立了五難，所以建章唱言，最初發起的五件事，全部都能成就。如果這五件事成就，就能去除疾病。如果不成就，就不能治療疾病。現在回頭再說明三種病人，所以知道廣病行是第一難。如來前面說了三種病人，第三種人聽法不聽法，自然會成佛。現在為什麼說讚歎佛性，讓眾生才發心呢？
世尊，如果遇到善友諸佛（buddhas，覺悟者）...（乃至）...爲了獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故。
案：僧亮說，這是第二難。僧宗說，第二難說，不能發心，也不對。如果說有佛性，必定會成佛。寶亮說，第二難說，第一種人如果聽法不聽法，都不能發起菩提心，這也是不對的。這個人有佛性，佛性是善的，自然會向佛。佛為什麼說都不能發心呢？
世尊，如佛所說，什麼叫做...（乃至）...為什麼佛說斷諸善根？
案：僧亮說，這是第三難。僧宗說，第三難說，不可救治。如果遇到或者不遇到（善知識），都不可救治。作惡沒有超過闡提的。這個人既然有佛性，這個（佛性）是不可斷的。應當知道斷善根的說法，不是真實的道理。如佛以前說的十二部經，善有兩種...這是第三家子句說的，既然不斷佛性，就是佛性在身中。既然在身中，便...
【English Translation】 English version: If someone with rapid aspiration claims that the meaning of 'incurable' mentioned above is correct, then it is not. Citing the beginning of the previous five lines, the icchantika (one who has severed their roots of goodness) is incurable. This is the first difficulty. Sangzong said that the first difficulty lies in the three types of sick people, who are difficult to treat with an upright mind. It is said that one should not praise the Buddha-nature and arouse Bodhicitta (the mind of enlightenment). Why is that? The above says that among the three types of people, some will heal naturally, and some can eventually be cured. If they heal on their own, there is no need to praise the Buddha-nature. Knowing that they will surely die, what is the use of praising them? Although three types of people are cited, the intention is to use two of them as difficulties. Baoliang said that King Virtue still set up five difficulties, so Jianzhang sang that the five things initially aroused can all be accomplished. If these five things are accomplished, they can remove the disease. If they are not accomplished, they cannot cure the disease. Now, turning back to explain the three types of sick people, it is known that the broad practice of sickness is the first difficulty. The Tathagata (Thus Come One) mentioned three types of sick people above, and the third type of person will naturally become a Buddha whether they hear the Dharma (teachings) or not. Why is it now said that praising the Buddha-nature will cause sentient beings to arouse their minds?
World Honored One, if encountering good friends, all the Buddhas (enlightened ones)... (up to)... for the sake of attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).
Note: Sengliang said that this is the second difficulty. Sangzong said that the second difficulty is that it is incorrect to say that one cannot arouse the mind. If it is said that one has Buddha-nature, one will surely become a Buddha. Baoliang said that the second difficulty is that it is incorrect to say that the first type of person cannot arouse Bodhicitta whether they hear the Dharma or not. This person has Buddha-nature, and Buddha-nature is good, so they will naturally turn towards the Buddha. Why does the Buddha say that they cannot arouse their minds at all?
World Honored One, as the Buddha said, what is called... (up to)... Why does the Buddha say to cut off all roots of goodness?
Note: Sengliang said that this is the third difficulty. Sangzong said that the third difficulty is that it is incurable. Whether one encounters (a good teacher) or not, they are incurable. There is no evil greater than that of an icchantika. Since this person has Buddha-nature, this (Buddha-nature) cannot be cut off. It should be known that the saying of cutting off the roots of goodness is not a true principle. As the Buddha said before, the twelve divisions of scriptures, goodness has two types... This is what the third family's sub-sentence says, since the Buddha-nature is not cut off, it is in the body. Since it is in the body, then...
應遮地獄。此就見用為難也。寶亮曰。第三難不應受闡提名。就此難中。開為兩關。若闡提有佛性。佛性是善。何故言斷諸善根。名一闡提耶。后關言。如佛昔說十二部經善有二種。一常二無常者。難意。用正因性善作常。緣因善作無常。若如此緣中所生善。虛而無力。可不能遮地獄。正因性是常。力用應強。何故不遮一闡提不入地獄耶。
如佛往昔說十二部經(至)作如是說言一闡提。
案。僧亮曰。第四難也。
世尊若因佛性發阿耨多羅(至)三菩提無有是處。
案。僧亮曰。第四難也。僧宗曰。第四難言因佛性。自然成佛。不假廣說十二部經。寶亮曰。第四難從若因佛性。發無上道心。下明佛性力強。應自然成佛。何須廣說十二部經。勸人修行。下即引二譬來。助其成難。喻正因力。應自至於佛也。
世尊諸佛如來說因果性(至)如是之義云何相應。
案。僧亮曰。第六難也。僧宗曰。第五執因中已有佛性。故得成佛也。寶亮曰。第五難言。說因果性。非有非無。亦復不然。若因中無果。云何能生佛菩提樹。正以有故。能生也。
爾時世尊贊言善哉善哉(至)能摧波旬所立勝幢。
案。僧亮曰。將欲答問。先讚歎也。僧宗曰。答中先答第二。次答第三。次答
【現代漢語翻譯】 現代漢語譯本： 應遮地獄。這是就『見用』方面提出的難題。寶亮說：『第三個難題是不應接受一闡提（Icchantika，斷絕善根的人）的稱謂。』在這個難題中，又分為兩層意思。如果一闡提有佛性（Buddha-nature），佛性是善的，為什麼說他們斷絕一切善根，被稱為一闡提呢？后一層意思是，如佛過去所說十二部經，善有二種，一是常，二是無常。』難題的意思是，用正因的自性善作為常，緣因的善作為無常。如果這樣，從緣所生的善，虛弱而無力，可能無法遮止地獄之苦。正因的自性是常，力量應該強大，為什麼不能阻止一闡提不墮入地獄呢？ 如佛往昔說十二部經（至）作如是說言一闡提。 案：僧亮說，這是第四個難題。 世尊，如果因佛性發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），最終自然成佛，不需要廣說十二部經勸人修行，那麼阿耨多羅三藐三菩提就沒有實現的可能。 案：僧亮說，這是第四個難題。僧宗說，第四個難題是說，因為有佛性，自然就能成佛，不需要廣泛宣說十二部經。寶亮說，第四個難題從『如果因佛性，發起無上道心』開始，說明佛性的力量強大，應該自然成佛，何須廣泛宣說十二部經勸人修行。下面就引用兩個比喻來幫助完成這個難題，比喻正因的力量，應該自己就能達到成佛的境界。 世尊，諸佛如來說因果性（至）這樣的意義如何才能相應呢？ 案：僧亮說，這是第六個難題。僧宗說，第五個難題是執著于因中已經有佛性，所以才能成佛。寶亮說，第五個難題是說，宣說因果性，非有非無，也不對。如果因中沒有果，怎麼能生出佛菩提樹呢？正是因為有果，才能生出菩提樹。 爾時，世尊讚歎說：『善哉！善哉！（至）能摧毀波旬（Mara，魔王）所建立的勝利旗幟。』 案：僧亮說，將要回答問題，先讚歎。僧宗說，回答中先回答第二個問題，再回答第三個問題，最後回答...
【English Translation】 English version: 'Should obstruct hell.' This poses a difficulty from the perspective of 'seeing and using.' Bao Liang said, 'The third difficulty is that one should not accept the designation of Icchantika (those who have severed their roots of goodness).' Within this difficulty, there are two aspects. If Icchantikas have Buddha-nature, and Buddha-nature is good, why is it said that they sever all roots of goodness and are called Icchantikas? The latter aspect says, 'As the Buddha formerly spoke of the twelve divisions of scriptures, goodness is of two kinds: one is constant, and the other is impermanent.' The meaning of the difficulty is that the inherent goodness of the primary cause is taken as constant, and the goodness of the conditional cause is taken as impermanent. If this is the case, the goodness arising from conditions is weak and powerless, and may not be able to obstruct the suffering of hell. The inherent nature of the primary cause is constant, and its power should be strong. Why can't it prevent Icchantikas from falling into hell? As the Buddha formerly spoke of the twelve divisions of scriptures (to) thus spoke, saying 'Icchantika.' Note: Sengliang said, this is the fourth difficulty. World Honored One, if, due to Buddha-nature, one arouses Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), and ultimately naturally becomes a Buddha, without needing to extensively expound the twelve divisions of scriptures to encourage people to cultivate, then Anuttara-samyak-sambodhi would be impossible to achieve. Note: Sengliang said, this is the fourth difficulty. Sengzong said, the fourth difficulty is that because one has Buddha-nature, one can naturally become a Buddha, without needing to widely proclaim the twelve divisions of scriptures. Bao Liang said, the fourth difficulty starts from 'If, due to Buddha-nature, one arouses the unsurpassed mind of enlightenment,' explaining that the power of Buddha-nature is strong, and one should naturally become a Buddha. Why is it necessary to extensively expound the twelve divisions of scriptures to encourage people to cultivate? Below, two metaphors are cited to help complete this difficulty, comparing the power of the primary cause, which should itself be able to reach the state of Buddhahood. World Honored One, the Tathagatas speak of the nature of cause and effect (to) how can such a meaning be consistent? Note: Sengliang said, this is the sixth difficulty. Sengzong said, the fifth difficulty is clinging to the idea that there is already Buddha-nature in the cause, so one can become a Buddha. Bao Liang said, the fifth difficulty is that speaking of the nature of cause and effect, neither existence nor non-existence is correct. If there is no effect in the cause, how can the Bodhi tree of the Buddha be produced? It is precisely because there is an effect that the Bodhi tree can be produced. At that time, the World Honored One praised, saying, 'Excellent! Excellent! (to) able to destroy the victory banner established by Mara (the demon king).' Note: Sengliang said, about to answer the questions, first praising. Sengzong said, in the answer, first answering the second question, then answering the third question, and finally...
第三家子句。因答子句。義勢似答第一第四。別答第五也。寶亮曰。將欲答難。先讚歎之。明已問得時。師徒二人。互相稱譽也。
善男子如我上說三種病人(至)若不遇者則不可愈。
案。寶亮曰。釋二乘人。何以故。此人有九因緣不能去。若無此九事則去。何者為九。一知食不安。而反食者。二乘人自知已所得果。不如於他。而強執為是也。二多食者。二乘人求果心並故。所以不能遠取佛果也。三宿食未消。而更食者。有漏中四倒。伏而未斷。而今更起佛上四倒也。四大小便利。不隨時者。執相心固。斷結不以理也。五病時不隨醫教者。不行菩薩大乘之化也。六不隨瞻病教者。不從善知識也。七強耐不吐者。強執二乘果為是。不捨小而從大也。八夜行者。無明心多也。九房室過差者。欲速滅此身。無餘之樂。正有九病。若聞法即迴心而去。如其不回。則難可開化。
善男子如我上說若遇不遇(至)若不值遇則不能發。
案。寶亮曰。答初難也。僧宗曰。先騰三種病人。未是答也。寶亮曰。先釋第三人。決定去者。此人殖因久。自能向佛。不假聞法。
如我上說若遇善友諸佛菩薩(至)何以故以命盡故。
案。僧亮曰。答第二第三難也。僧宗曰。答第二難也。其難言。既遇與
【現代漢語翻譯】 現代漢語譯本： 第三種情況的子句。因為是回答子句。其意義和氣勢類似回答第一和第四種情況。是特別回答第五種情況。寶亮說：『將要回答提問，先讚歎提問者。表明提問的時機恰當。師徒二人，互相稱讚。』
『善男子，正如我上面所說的三種病人（直到），如果不能遇到好的醫生，就不能痊癒。』
寶亮說：『解釋二乘人（聲聞乘和緣覺乘）。為什麼呢？因為這些人有九種因緣不能離開。如果沒有這九件事，就可以離開。哪九種呢？一、明知食物不適合，反而食用的人。二乘人明明知道自己所得到的果位，不如佛果，卻強行執著認為是正確的。二、吃得太多的人。二乘人追求自身果位的心過於迫切，所以不能遠取佛果。三、前一頓飯還沒消化，又吃下一頓飯的人。有漏之中的四種顛倒，雖然被壓伏但沒有斷除，現在又生起對於佛的四種顛倒。四、大小便不規律的人。執著于表象的心過於頑固，斷除煩惱不依循正理。五、生病時不聽從醫生的教導的人。不實行菩薩的大乘教化。六、不聽從照顧病人的教導的人。不親近善知識。七、強忍著不吐的人。強行執著二乘的果位是正確的，不捨棄小的而追隨大的。八、夜裡行走的人。無明的心太多。九、房事過度的人。想要快速滅除這個身體，沒有其他的快樂。』這正是九種病癥。如果聽聞佛法，就回心轉意而離去。如果不能回心轉意，就難以開導教化。
『善男子，正如我上面所說的，如果遇到或不遇到（直到），如果不值遇到，就不能發起（菩提心）。』
寶亮說：『回答最初的提問。』僧宗說：『先提出三種病人，還不是回答。』寶亮說：『先解釋第三種人，決定會離去的。這種人種植善因很久了，自己能夠趨向佛，不需要假借聽聞佛法。』
『正如我上面所說的，如果遇到善友、諸佛菩薩（直到），為什麼呢？因為壽命終盡的緣故。』
僧亮說：『回答第二和第三個提問。』僧宗說：『回答第二個提問。』提問的內容是：既然遇到和
【English Translation】 English version: The third type of clause. Because it is an answering clause. Its meaning and force are similar to answering the first and fourth types. It is a specific answer to the fifth type. BaoLiang (name of a monk) said: 'When about to answer a question, first praise the questioner. It shows that the timing of the question is appropriate. The teacher and disciple, praised each other.'
'Good man, as I said above about the three kinds of sick people (until), if they do not encounter a good doctor, they cannot be cured.'
BaoLiang (name of a monk) said: 'Explaining the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Why? Because these people have nine causes and conditions that prevent them from leaving. If there are not these nine things, they can leave. What are the nine? First, those who know that food is not suitable, but eat it anyway. People of the two vehicles clearly know that the fruit they have obtained is not as good as the Buddha's fruit, but they stubbornly insist that it is correct. Second, those who eat too much. The minds of people of the two vehicles are too eager to pursue their own fruit, so they cannot take the Buddha's fruit from afar. Third, those who eat another meal before the previous meal has been digested. The four inversions in the realm of desire, although suppressed but not cut off, now give rise to the four inversions regarding the Buddha. Fourth, those who do not regulate their bowel movements. The mind that clings to appearances is too stubborn, and the cutting off of afflictions does not follow the correct principles. Fifth, those who do not listen to the doctor's instructions when they are sick. They do not practice the Mahayana teachings of the Bodhisattvas. Sixth, those who do not listen to the instructions of those who care for the sick. They do not associate with good spiritual friends. Seventh, those who endure and do not vomit. They stubbornly insist that the fruit of the two vehicles is correct, and do not abandon the small to follow the large. Eighth, those who walk at night. There is too much ignorance in their minds. Ninth, those who indulge in sexual activity. They want to quickly destroy this body, and have no other joy.' These are precisely the nine sicknesses. If they hear the Dharma, they will turn their minds and leave. If they cannot turn their minds, it will be difficult to enlighten and teach them.
'Good man, as I said above, if they encounter or do not encounter (until), if they do not encounter, they cannot arouse (bodhicitta (the mind of enlightenment)).'
BaoLiang (name of a monk) said: 'Answering the initial question.' SengZong (name of a monk) said: 'First presenting the three kinds of sick people is not yet an answer.' BaoLiang (name of a monk) said: 'First explaining the third type of person, who is determined to leave. This person has planted good causes for a long time, and can turn towards the Buddha on their own, without needing to hear the Dharma.'
'As I said above, if they encounter good friends, all the Buddhas and Bodhisattvas (until), why? Because their lifespan has ended.'
SengLiang (name of a monk) said: 'Answering the second and third questions.' SengZong (name of a monk) said: 'Answering the second question.' The content of the question is: Since they encounter and
不遇。悉不能發。此人當得菩提。今答言。闡提時斷善根。及其後生善之時。非復闡提。此人遇與不遇。俱不離闡提心。是故言不可治。不言斷當性也。寶亮曰。答第二難。言若闡提有佛性。決定不去。是亦不善。佛答意云。我言不能去者。此當闡提心時語耳。不言舍闡提心后。亦不能去也。其未舍闡提位時。雖有佛性。而非是善若舍此心后。非復一闡提。云何不能去耶。
善男子一闡名信提名不具(至)諸善法故名一闡提。
案。僧亮曰。答第四難也。僧宗曰。此答第三難。其難言不斷佛法。云何言斷善根。今答言。一闡名信。提名不具。信不具故。名一闡提。豈以無師佛性。名闡提耶。寶亮曰。次答第三難。難言。闡提有佛性。云何名斷善根。佛今答言。不具。信故。名一闡提。明佛性非信。善亦不從具生。眾生五陰。是發信心之具。正因佛性既非善。又不從五陰具生。云何可斷。若正因佛性。從五陰具生。然則眾生五陰。是發佛性之具。經亦不應言佛性非信。眾生非具。以此義推。當知。眾生五陰。依正因性有。非是正因性。依五陰有。然此中推檢。與勝鬘經明義一種生死。依如來藏有也。非如來藏。依生死故。得知文義微證理𥅟然矣。下去諸句義例亦爾。但佛性非是緣中所生之善。又非是不善。
【現代漢語翻譯】 現代漢語譯本：如果（此人）沒有遇到（佛法），就完全不能啓發（菩提心）。這個人應當能夠獲得菩提（覺悟）。現在回答說，一闡提（Icchantika，斷絕善根者）在成為一闡提的時候斷絕了善根，等到後來產生善念的時候，已經不再是一闡提了。這個人遇到（佛法）與否，都不能脫離一闡提的心境。所以說不可救治，並不是說斷絕了本性。寶亮說，這是回答第二個難題。如果說一闡提具有佛性，（那麼佛性）必定不會離去，這種說法也是不妥當的。佛陀回答的意思是，我說不能離去，這只是針對他處於一闡提心境時說的，並不是說捨棄一闡提心境之後，也不能離去。在他還沒有捨棄一闡提地位的時候，即使有佛性，也不是善。如果捨棄這種心境之後，就不再是一闡提了，怎麼能說（佛性）不能離去呢？
善男子，『一』是信心的『一』，闡提是名稱不完整（的人），（因為他）不具備各種善法，所以叫做一闡提。
根據僧亮的說法，這是回答第四個難題。僧宗說，這是回答第三個難題。他們提出的難題是，（一闡提）沒有斷絕佛法，為什麼說斷絕了善根？現在回答說，『一』是信心的『一』，闡提是名稱不完整（的人），因為信心不完整，所以叫做一闡提。難道是因為沒有老師的佛性，就叫做一闡提嗎？寶亮說，接下來回答第三個難題。難題是，一闡提具有佛性，為什麼說斷絕了善根？佛陀現在回答說，因為不具備信心，所以叫做一闡提。說明佛性不是信心，善也不是從具備（五陰）而產生。眾生的五陰（色、受、想、行、識），是發起信心的工具。作為正因的佛性既然不是善，又不從五陰具備而產生，怎麼能斷絕呢？如果作為正因的佛性，是從五陰具備而產生，那麼眾生的五陰，就是發起佛性的工具。經典也不應該說佛性不是信心，眾生不具備（佛性）。根據這個道理推斷，應當知道，眾生的五陰，是依據正因佛性而有的，不是正因佛性依據五陰而有。然而，這裡面的推究，與《勝鬘經》所闡明的道理是同一種，生死是依據如來藏而有的，不是如來藏依據生死而有。由此可知，文句的含義微妙，道理顯而易見。下面這些句子的含義也是如此。只是佛性不是在因緣中所產生的善，又不是不善。
【English Translation】 English version: If (this person) does not encounter (the Dharma), then he will be completely unable to arouse (Bodhi-mind). This person should be able to attain Bodhi (enlightenment). Now the answer is, an Icchantika (one who has severed roots of goodness) severs the roots of goodness when he becomes an Icchantika, and when he later generates good thoughts, he is no longer an Icchantika. Whether this person encounters (the Dharma) or not, he cannot escape the state of mind of an Icchantika. Therefore, it is said to be incurable, not that the inherent nature is severed. Bao Liang said, this is answering the second difficult question. If it is said that an Icchantika has Buddha-nature, (then the Buddha-nature) will definitely not leave. This statement is also inappropriate. The Buddha's answer means, when I say it cannot leave, I am only speaking of when he is in the state of mind of an Icchantika, not that after abandoning the state of mind of an Icchantika, it also cannot leave. When he has not abandoned the position of an Icchantika, even if he has Buddha-nature, it is not good. If he abandons this state of mind, he is no longer an Icchantika, how can it be said that (Buddha-nature) cannot leave?
'Good man, 'one' is the 'one' of faith, Icchantika is a name that is incomplete (person), (because he) does not possess various good dharmas, so he is called an Icchantika.'
According to Seng Liang, this is answering the fourth difficult question. Seng Zong said, this is answering the third difficult question. The difficult question they raised is, (an Icchantika) has not severed the Buddha-dharma, why is it said that he has severed the roots of goodness? Now the answer is, 'one' is the 'one' of faith, Icchantika is a name that is incomplete (person), because faith is incomplete, so he is called an Icchantika. Is it because he does not have the Buddha-nature of a teacher that he is called an Icchantika? Bao Liang said, next answer the third difficult question. The difficult question is, an Icchantika has Buddha-nature, why is it said that he has severed the roots of goodness? The Buddha now answers, because he does not possess faith, so he is called an Icchantika. It explains that Buddha-nature is not faith, and goodness does not arise from possessing (the five skandhas). The five skandhas (form, feeling, perception, volition, consciousness) of sentient beings are the tools for arousing faith. Since Buddha-nature as the direct cause is not good, and does not arise from possessing the five skandhas, how can it be severed? If Buddha-nature as the direct cause arises from possessing the five skandhas, then the five skandhas of sentient beings are the tools for arousing Buddha-nature. The sutras should also not say that Buddha-nature is not faith, and sentient beings do not possess (Buddha-nature). Based on this reasoning, it should be known that the five skandhas of sentient beings exist based on the direct cause of Buddha-nature, not that the direct cause of Buddha-nature exists based on the five skandhas. However, the investigation here is the same as the principle explained in the Śrīmālādevī Siṃhanāda Sūtra, that birth and death exist based on the Tathāgatagarbha (Tathagatagarbha, the womb of the Tathagata), not that the Tathāgatagarbha exists based on birth and death. From this, it can be known that the meaning of the sentences is subtle, and the principle is obvious. The meaning of the following sentences is also the same. It's just that Buddha-nature is not the goodness produced in conditions, nor is it non-good.
何以爾。正因之性。既不從方便而得。云何可斷。然能得善果。復非不善。闡提乃斷緣中所生者。故得一闡提名也。
善男子如汝所言(至)即墮三趣故名一闡提。
案。僧亮曰。答第五難也。僧宗曰。答第三子句也。以當有故言有。既非已有。云何責能遮地獄耶。譬如王聞箜篌音者。此成向答也。言欲聞其音。必須方便。不可一往而求。佛性亦爾。要假方法也。因此仍答第一第四難也。其第四言。若有佛性理然自成。何須說十二部經。今答言。雖是有性。要須說。亦如箜篌之音也。第一難言。若必不差。則不須治。今答言。雖不可差。既不斷佛性。若聞說十二部經。則為外緣之益也。寶亮曰。牽第三難后關來。仍答第四難云。一闡提實無果性。若使有緣因之善。可遮已不入地獄。即既無緣因善。云何得遮耶。登即引譬。明凡夫愚癡。無有智慧。聞佛說眾生身有佛性。謂言此五陰身。即時已有一切種智。十力無畏。不假修行。臥地自成。責佛現有此不當是無道用心。然眾生之身。即時乃有正因。要應積德修道。滅無明障。闇黑都盡。佛性方顯。緣具之時。爾乃有用。其事如箜篌。要須眾緣具。故聲方出耳。今一闡提。正斷于信心。故墮三惡道也。
善男子如汝所說若乳無酪(至)不訟彼缺名質直心
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？因為正因之性（zhengyin zhi xing，指佛性的根本性質），不是通過方便法門就能得到的，又怎麼能斷絕呢？然而，它能產生善果，又不是不善的。一闡提（ekachenika，斷絕善根的人）是斷絕了緣起中所生的善法，所以才被稱為一闡提。
善男子，正如你所說（如果一闡提有佛性，為什麼會墮入三惡道）……因此墮入三惡道，所以稱為一闡提。
按：僧亮說，這是回答第五個難題。僧宗說，這是回答第三個子句。因為將來會有，所以說有。既然不是已經存在，怎麼能責怪它不能遮蔽地獄呢？譬如國王聽到箜篌（konghou，古代一種樂器）的聲音，這是完成了之前的回答。說想要聽到箜篌的聲音，必須要有方便法門，不能一下子就求得。佛性也是這樣，需要藉助方法。因此仍然回答了第一和第四個難題。第四個難題說，如果有佛性，理應自然成就，何須宣說十二部經？現在回答說，雖然有佛性，也需要宣說，就像箜篌的聲音一樣。第一個難題說，如果必定不會有差別，就不需要治療。現在回答說，雖然不可改變，既然不斷絕佛性，如果聽聞宣說十二部經，就是外緣的利益。寶亮說，牽引第三個難題的後半部分，仍然回答第四個難題說，一闡提實際上沒有果性。如果能有緣因的善，就可以遮蔽而不墮入地獄。既然沒有緣因的善，又怎麼能遮蔽呢？於是就引用比喻，說明凡夫愚癡，沒有智慧，聽到佛說眾生身有佛性，就說這個五陰身（wuyin shen，構成個體的五種要素），即時已經有一切種智（yiqie zhongzhi，佛陀所具有的智慧），十力（shili，佛陀的十種力量）無畏（wuwei，佛陀的無所畏懼），不需要修行，躺著就能成就。責怪佛現在有這種不當之處，是沒有用心。然而眾生的身體，即時乃有正因，要應當積累功德，修習道業，滅除無明（wuming，無知）的障礙，黑暗完全消失，佛性才能顯現。緣分具足的時候，才能有用。這件事就像箜篌，需要各種因緣具足，聲音才能發出。現在一闡提，正是斷絕了信心，所以墮入三惡道。
善男子，正如你所說，如果牛奶中沒有酪（lao，酥酪），（那麼榨取牛奶的人）就不會因為缺少酥酪而爭訟，這叫做質直心（zhizhi xin，正直的心）。
【English Translation】 English version: Why is this so? Because the nature of the primary cause (zhengyin zhi xing, referring to the fundamental nature of Buddha-nature) is not obtained through expedient means, how can it be severed? However, it can produce good results, and it is not non-virtuous. Ekachennika (ekachenika, one who has severed their roots of goodness) is one who has severed the good dharmas arising from conditions, hence the name Ekachennika.
Good man, as you said (if Ekachennika has Buddha-nature, why would they fall into the three evil realms)... Therefore, they fall into the three evil realms, hence the name Ekachennika.
Note: Sengliang said, this is answering the fifth difficulty. Sengzong said, this is answering the third sub-clause. Because it will exist in the future, it is said to exist. Since it does not already exist, how can it be blamed for not being able to shield from hell? It is like a king hearing the sound of the Konghou (konghou, an ancient musical instrument), this completes the previous answer. Saying that to hear the sound of the Konghou, there must be expedient means, it cannot be sought all at once. Buddha-nature is also like this, it needs to rely on methods. Therefore, it still answers the first and fourth difficulties. The fourth difficulty says, if there is Buddha-nature, it should naturally be accomplished, why is it necessary to expound the twelve divisions of scriptures? Now the answer is, although there is Buddha-nature, it is also necessary to expound, just like the sound of the Konghou. The first difficulty says, if it is certain that there will be no difference, then there is no need for treatment. Now the answer is, although it cannot be changed, since it does not sever Buddha-nature, if one hears the exposition of the twelve divisions of scriptures, it is the benefit of external conditions. Baoliang said, drawing on the latter half of the third difficulty, still answering the fourth difficulty, Ekachennika actually has no fruit-nature. If there can be the goodness of causal conditions, it can shield from not falling into hell. Since there is no goodness of causal conditions, how can it shield? Then he cites an analogy, explaining that ordinary people are ignorant and have no wisdom, hearing the Buddha say that sentient beings' bodies have Buddha-nature, they say that this five aggregates body (wuyin shen, the five elements that constitute an individual), immediately already has all-knowing wisdom (yiqie zhongzhi, the wisdom possessed by the Buddha), the ten powers (shili, the ten powers of the Buddha) and fearlessness (wuwei, the fearlessness of the Buddha), there is no need for cultivation, and it can be accomplished by lying down. Blaming the Buddha for having this inappropriateness now is not using the mind. However, sentient beings' bodies, immediately have the primary cause, one should accumulate merit, cultivate the path, eliminate the obstacles of ignorance (wuming, ignorance), the darkness completely disappears, and Buddha-nature can manifest. When the conditions are complete, then it can be useful. This matter is like the Konghou, it needs all kinds of conditions to be complete, then the sound can be produced. Now Ekachennika, is precisely severing faith, therefore they fall into the three evil realms.
Good man, as you said, if there is no curd (lao, clarified butter) in milk, (then the person extracting the milk) will not litigate because of the lack of curd, this is called a straightforward mind (zhizhi xin, an upright mind).
。
案。僧亮曰。答第六難也。僧宗曰。答第五難。今言不得一向已有。以當有故言有也。如乳臥至一月。則不生酪。若以一渧。頗求樹汁。至即成酪。以其緣具足也。若乳中先有酪者。何須待緣耶。難作能作者。言政以具此直心等五事。所以能為此難忍之事。乃至不惜軀命。深識空相故爾也。寶亮曰。答第五難。執因中有果。今明萬法從緣。無有自性。若緣會則有。未會便無。豈容因中已有果。若已有果。何須眾緣。以無性故。故得成佛也。答難既竟。還舉前結句。以是義故。菩薩常贊人善。故名直心。結句後偏就菩薩心。約事來明直心也。
複次善男子云何菩薩質直(至)是名菩薩質直心也。
案。寶亮曰。向解釋未周。便致問難。答既已畢。更修前宗也。寶亮曰。答難已竟。舉前以結旨也。
云何菩薩修治于戒(至)修大涅槃是第三戒。
案。僧亮曰。尸波羅蜜者。無上四惡。能度苦海之稱也。寶亮曰。戒從信生。道心既正。所發之戒。不見戒相。為波羅蜜也。
云何菩薩親近善友(至)具足第四真善知識。
案。僧亮曰。一主浣衣者。知垢凈故。應教不凈觀也。一金師子者。知風火之氣。應教數息也。寶亮曰。真善友者。唯諸佛也。今命篇舉菩薩者。以具上三心
【現代漢語翻譯】 現代漢語譯本： 案：僧亮說，這是回答第六個難題。僧宗說，這是回答第五個難題。現在說不能一概認為因中已有果，是因為有待于條件具足時才會有果，所以才說有。比如乳汁放置一個月，不會自然變成酪。如果加入一滴頗求樹汁，很快就能變成酪，這是因為緣分具足的緣故。如果乳汁中本來就有酪，何必等待其他條件呢？難題說能作者，是指菩薩具備了這種直心等五種品質，所以才能做到這種難忍之事，甚至不惜犧牲生命，這是因為他們深刻認識到空性的緣故。寶亮說，這是回答第五個難題。執著于因中已有果的觀點。現在闡明萬法都是從因緣而生，沒有自性。如果因緣聚合，果就產生；因緣未聚合，果就沒有。怎麼能說因中已經有果呢？如果因中已經有果，又何必需要眾多因緣呢？正因為萬法沒有自性，所以才能成佛。回答難題已經結束，再次引用前面的結論，因為這個道理，菩薩常常讚歎別人的優點，所以叫做直心。結論之後，偏重於從菩薩的心，從具體事例來闡明直心的含義。
複次，善男子，什麼是菩薩的質直心（乃至）這叫做菩薩的質直心。
案：寶亮說，前面的解釋還不夠周全，所以才引起了疑問和難題。回答已經完畢，再次闡述前面的宗旨。寶亮說，回答難題已經結束，引用前面的話來總結要旨。
什麼是菩薩修治戒律（乃至）修大涅槃是第三戒。
案：僧亮說，尸波羅蜜（Śīla-pāramitā，戒波羅蜜）是無上的四惡，是能夠渡過苦海的稱呼。寶亮說，戒律從信心產生。道心既然端正，所發的戒律，就看不到戒律的相狀，這就是波羅蜜。
什麼是菩薩親近善友（乃至）具足第四真善知識。
案：僧亮說，一個浣衣者，因為知道污垢和潔凈，應該教導不凈觀。一個金師子，因為知道風火之氣，應該教導數息。寶亮說，真正的善友，只有諸佛。現在《命篇》中提到菩薩，是因為他們具備了以上三種心。
【English Translation】 English version: Note: The monk Liang said, this answers the sixth difficulty. The monk Zong said, this answers the fifth difficulty. Now it is said that one cannot categorically assume that the result already exists in the cause, because the result only comes into being when the conditions are complete, hence the saying 'exists'. For example, milk left for a month will not naturally turn into cheese. If a drop of Poqiu tree sap is added, it will quickly turn into cheese, because the conditions are sufficient. If cheese already existed in the milk, why wait for other conditions? The difficulty speaks of the 'able maker', referring to the Bodhisattva possessing qualities such as straightforwardness (直心, Zhíxīn) and the five other qualities, which enable them to endure the unbearable, even sacrificing their lives, because they deeply understand emptiness (空相, Kōngxiàng). Bao Liang said, this answers the fifth difficulty. It clings to the view that the result already exists in the cause. Now it clarifies that all phenomena arise from conditions (緣, Yuán) and lack inherent nature (自性, Zìxìng). If the conditions come together, the result arises; if the conditions are not together, the result does not exist. How can one say that the result already exists in the cause? If the result already exists in the cause, why would numerous conditions be needed? It is precisely because phenomena lack inherent nature that one can attain Buddhahood. The answer to the difficulty has ended, and the previous concluding statement is quoted again. Because of this principle, Bodhisattvas often praise the good qualities of others, hence the name 'straightforward mind'. After the conclusion, the focus shifts to the Bodhisattva's mind, using concrete examples to clarify the meaning of straightforwardness.
Furthermore, good man, what is the Bodhisattva's straightforward mind (up to) this is called the Bodhisattva's straightforward mind.
Note: Bao Liang said, the previous explanation was not comprehensive enough, hence the questions and difficulties arose. The answer has been completed, and the previous principle is reiterated. Bao Liang said, the answer to the difficulty has ended, and the previous words are quoted to summarize the main point.
What is the Bodhisattva's cultivation of precepts (up to) cultivating Great Nirvana is the third precept.
Note: The monk Liang said, Śīla-pāramitā (尸波羅蜜, Śīla-pāramitā, Perfection of Morality) is the supreme of the four evils, and is a term for being able to cross the sea of suffering. Bao Liang said, precepts arise from faith. Since the mind of the path is upright, the precepts that are taken do not see the characteristics of precepts, this is pāramitā.
What is the Bodhisattva's close association with good friends (up to) possessing the fourth true good knowledge.
Note: The monk Liang said, a laundryman, because he knows dirt and cleanliness, should teach the contemplation of impurity. A goldsmith, because he knows the elements of wind and fire, should teach counting breaths. Bao Liang said, true good friends are only the Buddhas. Now the chapter on life mentions Bodhisattvas, because they possess the above three minds.
。能近善友。復能為人。作善友也。未具足故。乃引事為證。
云何菩薩具足多聞(至)成就第五具足多聞。
案。僧亮曰。多聞本使息苦。不必文廣事多。唯在理深除惑耳。寶亮曰。第五具足多聞者。若隨言而取。唯是聞慧。不通思修。然此中釋意。恐備合三慧。今辯多聞。便有六階。從淺之深。靡所不收。第一就小乘十二部。明多聞。第二重置於十一部。唯取方廣經。亦名具足多聞。第三除法華以前經。十二部唯受持。今涅槃經為多聞也。第四就一四句偈。如雪山菩薩中說。第五直據常住二字。第偏談法性妙體。如如常不說法。絕於言相。以為多聞。若能如此冥至理。最為第一多聞。
善男子若有善男子善女人(至)難忍難施亦復如是。
案。僧亮曰。難施能施者。作義是總。施義是別也。何者。外事橫來。能安為忍。舍由內起。能安為施也。
善男子譬如父母唯有一子(至)何以故修空三昧故。
案。僧亮曰。舉二事。一謂慈悲。二謂解空。以此二事。不見其難。故能為難事也。寶亮曰。次從難作能作。下去開為三事來。讚歎上成就五法人。正以資上所解。便悟萬法虛假。有所施為。不問自他。無復分別。若微有所存。便乖于理。何故如此。正集空智力爾。終日為物。竟
【現代漢語翻譯】 現代漢語譯本：能夠親近善良的朋友，又能成為別人的善良朋友。因為（智慧和能力）尚未完全具備，所以引用事例來作為證明。
『如何是菩薩具足多聞（到）成就第五具足多聞？』
按：僧亮說，多聞的根本目的是爲了止息痛苦，不一定在於文字的廣泛和事情的繁多，只在于道理的深刻能夠消除迷惑。寶亮說，第五具足多聞，如果按照字面意思來理解，僅僅是聞慧，不能貫通思慧和修慧。然而，這裡解釋的意思，恐怕是具備了聞、思、修三慧。現在辨析多聞，便有六個層次，從淺到深，沒有不包括的。第一，就小乘的十二部經來說明多聞。第二，重新安置於十一部經，只取方廣經，也叫做具足多聞。第三，除去《法華經》以前的經典，十二部經只受持，現在以《涅槃經》作為多聞。第四，就一句四句偈來說，如《雪山菩薩》中所說。第五，直接根據『常住』二字。第六，偏談法性妙體，如如常不說法，斷絕於言語相，以此作為多聞。如果能夠如此暗合至理，就是第一多聞。
『善男子，若有善男子善女人（到）難忍難施也是這樣。』
按：僧亮說，『難施能施』，『作』是總的含義，『施』是別的含義。為什麼呢？外面的事情突然發生，能夠安忍就是忍；捨棄由內心生起，能夠安忍就是施。
『善男子，譬如父母只有唯一的一個孩子（到）為什麼呢？因為修習空三昧的緣故。』
按：僧亮說，舉出兩件事，一是慈悲，二是解空。因為這兩件事，不見其難，所以能夠做難事。寶亮說，接下來從『難作能作』，向下展開為三件事來讚歎上面成就五法的人。正是憑藉上面所理解的，便領悟到萬法虛假，有所施為，不問自己和他人，沒有分別。如果稍微有所執著，便違背了道理。為什麼這樣呢？正是聚集空智的力量罷了。終日為眾生，最終……
【English Translation】 English version: 'Able to be near good friends, and also able to be a good friend to others. Because (wisdom and ability) are not yet fully possessed, therefore, examples are cited as proof.'
'How does a Bodhisattva fully possess extensive learning (to) achieve the fifth perfection of extensive learning?'
Note: Sengliang said, 'The fundamental purpose of extensive learning is to cease suffering. It does not necessarily lie in the breadth of texts and the multitude of affairs, but only in the depth of the principles that can eliminate delusion.' Baoliang said, 'The fifth perfection of extensive learning, if understood literally, is merely the wisdom of hearing, not encompassing the wisdom of thinking and cultivation. However, the meaning explained here probably encompasses the three wisdoms of hearing, thinking, and cultivation. Now, analyzing extensive learning, there are six levels, from shallow to deep, encompassing everything. First, it explains extensive learning in terms of the twelve divisions of the Hinayana scriptures. Second, it re-establishes it in the eleven divisions, taking only the Vaipulya Sutras, which are also called the perfection of extensive learning. Third, excluding the scriptures before the Lotus Sutra, only upholding the twelve divisions, now taking the Nirvana Sutra as extensive learning. Fourth, it speaks of a four-line verse, as mentioned in the Snow Mountain Bodhisattva. Fifth, it directly relies on the two words 'constant dwelling'. Sixth, it focuses on the subtle essence of Dharma-nature, such as the Thus Come One (Tathagata) constantly not speaking Dharma, cutting off from verbal expression, and taking this as extensive learning. If one can thus tacitly accord with the ultimate principle, it is the foremost extensive learning.'
'Good man, if there are good men and good women (to) difficult to endure and difficult to give is also like this.'
Note: Sengliang said, 'Difficult to give, able to give', 'making' is the general meaning, 'giving' is the specific meaning. Why? External matters suddenly arise, being able to endure is endurance; relinquishing arises from within, being able to endure is giving.
'Good man, it is like parents having only one child (to) why? Because of cultivating the Samadhi of Emptiness.'
Note: Sengliang said, 'Two things are mentioned, one is loving-kindness and compassion, and the other is understanding emptiness. Because of these two things, the difficulty is not seen, so one is able to do difficult things.' Baoliang said, 'Next, from 'difficult to do, able to do', it unfolds into three things to praise the person who has achieved the five dharmas above. It is precisely by relying on what is understood above that one realizes the falsity of all dharmas, and when giving, one does not ask about oneself and others, and there is no discrimination. If there is even a slight attachment, it goes against the principle. Why is it like this? It is precisely the power of gathering the wisdom of emptiness. All day long for sentient beings, ultimately...'
無所為也。
爾時光明遍照高貴德王(至)雖復修空不能令空。
案。僧亮曰。欲明修空之為益。故假難以顯之也。僧宗曰。一切諸法。性自空者。承前言為難。前言以善識空。能為難忍。今問識空之旨。設二難也。若性自空。空則無見。若性不空。雖修何益。僧亮曰。時眾於此空理。恒生怖畏心。未能頓忘。故德王因此。仍設二難。去物執有之心也。佛上言修空三昧。無復瞋喜。今將開兩關。故先定言一切諸法。為當體性自空。為萬法不空。菩薩修定之智強。使作空耶。仍結初難云。若性自空。何須修空耶。第二難云。若性自不空。云何修空。其令空耶。
善男子一切諸法性本自空(至)諸佛菩薩是魔眷屬。
案。僧亮曰。非地水火風。不離地水火風者。五根是假色。是則根一。而大四故。第一義空不離四。而說俗諦空也。俗諦空故。無一等四。執為空也。非青非黃。破實色亦爾。非有非無者。具三中道空也。以相似相續似常也。凡夫不了。說有說常也。寶亮曰。就佛下答去。先遣第二難言。一切諸法。性本自空。萬有若是可得不空。有竟無可有。豈有可得有乎。既不可得。故知。從本來不異空。但于病者為有。于覺者常無。故一家所引。如虛空華。于不病者。未嘗有也。雖于病者為有。
【現代漢語翻譯】 現代漢語譯本： 『無所為也。』（意思是：沒有什麼可以作為的。）
爾時，光明遍照高貴德王（至）（光明遍照高貴德王：一位菩薩的名字）即使修習空性，也不能使空性變成空性。
案：僧亮說：『想要闡明修習空性的益處，所以假設難題來彰顯它。』僧宗說：『一切諸法，自性本空。』承接前面的話作為提問。前面說善於認識空性，能夠成為難忍之事。現在問認識空性的主旨，設定了兩個難題。如果自性本空，空性則沒有可見之物。如果自性不空，即使修習又有什麼益處？僧亮說：『當時大眾對於這種空性的道理，常常產生恐懼之心，不能立刻忘懷。』所以德王因此，仍然設定兩個難題，去除人們執著事物為實有的心。佛陀前面說修習空三昧，不再有嗔恨和喜悅。現在將要開啟兩個關口，所以先確定說一切諸法，是本體自性本空，還是萬法不空？菩薩修習禪定的智慧強大，使得萬法變成空性嗎？仍然總結第一個難題說：『如果自性本空，何須修習空性呢？』第二個難題說：『如果自性本來不空，如何修習空性，使它變成空性呢？』
『善男子，一切諸法性本自空（至）諸佛菩薩是魔眷屬。』
案：僧亮說：『不是地水火風，不離地水火風』，五根是假色，這樣說來，根是一，而大四，所以第一義空不離四，而說俗諦空。俗諦空，所以沒有一等四，執著為空。『非青非黃』，破除實色也是這樣。『非有非無』，具備三中道空。以相似相續，好像是常。凡夫不瞭解，說有說常。寶亮說：『從佛陀下面回答開始，先排除第二個難題說，一切諸法，自性本空，萬有如果可以得到不空，有最終無可有，哪裡有可以得到有的呢？既然不可能得到，所以知道，從本來不異於空。』只是對於生病的人來說是有，對於覺悟的人來說常常是無。所以一家所引用，如同虛空中的花，對於沒有生病的人來說，未曾有過。即使對於生病的人來說是有。
【English Translation】 English version: 'There is nothing to be done.' (Meaning: There is nothing that can be done.)
At that time, Light-Illuminating Noble Virtue King (to) (Light-Illuminating Noble Virtue King: the name of a Bodhisattva) even if he cultivates emptiness, he cannot make emptiness become empty.
Note: Monk Liang said, 'Wanting to clarify the benefit of cultivating emptiness, therefore, hypothetical difficulties are used to highlight it.' Monk Zong said, 'All dharmas are empty in nature.' Continuing from the previous statement as a question. The previous statement said that being good at recognizing emptiness can become an unbearable thing. Now asking about the main point of recognizing emptiness, two difficulties are set up. If the nature is empty, then emptiness has nothing visible. If the nature is not empty, what is the benefit of cultivating it? Monk Liang said, 'At that time, the masses often had a fearful heart towards this principle of emptiness and could not forget it immediately.' Therefore, Virtue King still set up two difficulties to remove people's attachment to things as real. The Buddha said earlier that cultivating the emptiness samadhi no longer has anger and joy. Now, two gates are about to be opened, so first determine whether all dharmas are inherently empty in nature or whether all dharmas are not empty? Is the wisdom of Bodhisattvas cultivating samadhi so strong that it makes all dharmas become empty? Still summarizing the first difficulty, saying, 'If the nature is empty, why cultivate emptiness?' The second difficulty says, 'If the nature is not empty, how can cultivating emptiness make it empty?'
'Good man, all dharmas are inherently empty (to) all Buddhas and Bodhisattvas are the retinue of Mara.' (Mara: demon)
Note: Monk Liang said, 'Not earth, water, fire, and wind, not separate from earth, water, fire, and wind,' the five roots are false forms. In this way, the root is one, and the great four, so the first meaning of emptiness is not separate from the four, and the conventional truth of emptiness is spoken. The conventional truth is empty, so there is no one equal to four, clinging to emptiness. 'Not blue, not yellow,' breaking the real color is also like this. 'Not existent, not non-existent,' possessing the three middle way emptiness. With similar continuity, it seems like permanence. Ordinary people do not understand, saying existent and permanent. Bao Liang said, 'Starting from the Buddha's answer below, first eliminate the second difficulty, saying that all dharmas are inherently empty, if all things can be obtained as not empty, there is ultimately nothing that can be had, where can there be something that can be had? Since it is impossible to obtain, it is known that from the beginning it is not different from emptiness.' It is only existent for the sick, and often non-existent for the enlightened. Therefore, what one family quotes is like a flower in the sky, which has never existed for those who are not sick. Even if it exists for the sick.
于不病為無。而不病之者。亦非不知。病者之妄見。故聖監之日。二智無虧。是以梵行中言。一切世諦。于如來儘是第一義諦也。從色性不可得。下更據法來明。先破假名色。非四大者。明地水火風。本來性空。無有自體。此明真諦不離地水火風者。不離四大有用。此是因緣虛構。但有名用。明俗諦也。非青黃赤白者。次破實法色。明青黃色等。本來不有。此是真諦。不離青黃等者。亦是虛構因緣妄有。但有名用。此明俗諦。有竟不有。亦無有可有。無竟不無。亦無無所無。法相如此。豈不空耶。正以菩薩具上五事。見萬法空。所以無復瞋喜。
善男子一切諸法性本自空(至)見一切法性皆空寂。
案。僧亮曰。次舉初問來答。法雖自空。若不修空。則不識有為不有。要須體有。方得會空也。因此下即借譬來辨。如一切法。性無常故。滅能滅者。非別有一滅法能滅。即法體起時。字之曰性。法體滅時。謂之名滅。明萬法亦然。直體性空。故修空見空。亦無有一空法。來空此空也。雖引譬證體相是空。但人情。于上譬中生疑。今且據向塔喻。為語也。
光明遍照高貴德王菩薩(至)空是無法為何所見。
案。僧亮曰。空者。便承聞為難。異物本無具難咸。物本無咸性。而使作咸者。非空則為倒
【現代漢語翻譯】 現代漢語譯本： 將『不病』視作『無』。而不病的人，也並非不知道生病的人的錯誤見解。所以聖人的觀察，兩種智慧沒有虧損。因此在梵行中說，一切世俗諦，對於如來來說都是第一義諦。從『色性不可得』開始，進一步根據法來闡明。先破除假名色，說它不是四大（地、水、火、風），說明地、水、火、風，本來就是性空，沒有自體。這說明真諦不離地、水、火、風，不離四大所起的作用，這是因緣虛構，只是有名和作用，說明俗諦。『非青黃赤白』，接著破除實法色，說明青、黃、赤、白等，本來就沒有。這是真諦。『不離青黃等』，也是虛構因緣妄有，只是有名和作用，這說明俗諦。有到最後也沒有，也沒有什麼可以有。無到最後也不無，也沒有什麼可以無。法相就是這樣，難道不是空嗎？正是因為菩薩具備以上五種事，見到萬法皆空，所以不再有嗔恨和喜悅。 『善男子，一切諸法性本自空（至）見一切法性皆空寂。』 根據僧亮的說法，接下來舉出最初的提問來回答。法雖然本來是空，如果不修習空，就不認識有為的不有。一定要體悟有，才能領會空。因此下面就借用比喻來辨析。如一切法，因為其性無常，所以滅能滅者，並非另外有一個滅法能夠滅。就是法體生起的時候，稱之為性；法體滅去的時候，稱之為滅。說明萬法也是這樣，直接體悟其性是空。所以修習空，見到空，也沒有一個空法，來空這個空。雖然引用比喻來證明體相是空，但是人們的情感，對於上面的比喻產生懷疑。現在暫且根據向塔的比喻，來說明。 『光明遍照高貴德王菩薩（至）空是無法為何所見。』 根據僧亮的說法，空，就承接聽聞來發難。不同的事物本來沒有共同的鹹味，事物本來沒有鹹的性質，而使它產生鹹味，如果不是空，那就是顛倒。
【English Translation】 English version: 'Non-illness' is regarded as 'non-existence'. And those who are not ill do not fail to recognize the deluded views of those who are ill. Therefore, the observation of the sage is without deficiency in the two wisdoms. Thus, in the Brahmacarya (pure conduct), it is said that all mundane truths are the ultimate truth for the Tathagata (the thus-gone one). Starting from 'the nature of form is unattainable', it is further elucidated according to the Dharma. First, the falsely named form is refuted, saying that it is not the four great elements (earth, water, fire, wind), explaining that earth, water, fire, and wind are inherently empty in nature, without self-essence. This explains that the true truth is inseparable from earth, water, fire, and wind, inseparable from the functions of the four great elements, which are illusory constructs of conditions, merely having name and function, explaining the conventional truth. 'Not blue, yellow, red, or white', then the real form of Dharma is refuted, explaining that blue, yellow, red, white, etc., originally do not exist. This is the true truth. 'Not separate from blue, yellow, etc.', is also a false construct of conditions, merely having name and function, which explains the conventional truth. Existence ultimately becomes non-existence, and there is nothing that can exist. Non-existence ultimately does not become non-existence, and there is nothing that can be non-existent. The Dharma's appearance is like this, how can it not be empty? It is precisely because the Bodhisattva possesses the above five things and sees that all Dharmas are empty, that there is no longer anger or joy. 'Good man, the nature of all Dharmas is inherently empty (to) seeing that the nature of all Dharmas is empty and still.' According to Sengliang, next, the initial question is raised to answer. Although the Dharma is inherently empty, if one does not cultivate emptiness, one will not recognize the non-existence of existence. One must realize existence in order to understand emptiness. Therefore, the following uses a metaphor to analyze. Like all Dharmas, because their nature is impermanent, the extinction that can extinguish is not another Dharma that can extinguish. It is when the Dharma body arises that it is called nature; when the Dharma body ceases, it is called extinction. Explaining that all Dharmas are also like this, directly realizing that their nature is empty. Therefore, cultivating emptiness and seeing emptiness, there is also no empty Dharma to empty this emptiness. Although metaphors are cited to prove that the body and appearance are empty, people's emotions are doubtful about the above metaphors. Now, let's explain it based on the metaphor of facing the stupa. 'Luminous, Universally Shining, Noble Virtue King Bodhisattva (to) Emptiness is non-existence, so what is seen?' According to Sengliang, emptiness then takes the hearing as a difficulty. Different things originally do not have a common salty taste, and things originally do not have a salty nature, but make it produce a salty taste. If it is not emptiness, then it is inverted.
也。若唯空復無所見。更成前難也。
善男子是空三昧見不空法(至)夜為夜相云何顛倒。
案。僧亮曰。法無常故。滅能滅者。如木無常。火能焚之。生能生之者。牙有生相。水谷能生也。善男子見不空者。答其初難。不言性不可空。就世諦假。用於眾生心之所見不空。今如假而識即是照空。是以非倒也。如貪等。但就世諦是有。得惡果報。乃至色性。亦如是也。若凡夫定執為實。可使是倒。明菩薩不作此解。非倒也。以夜為晝。則為倒。此明如假而知。如空而識。豈為倒哉。
善男子一切菩薩住九地者(至)以不見故則見佛性。
案。僧亮曰。見法有性者。見空則見常也。九地不見常。以不見空。是故十地。但少見也。寶亮曰。經文正自如此。故知。九地以來。唯見無我空。非真無相理也。既所觀是事。無非真我空。故言。見法有相。非是執性見有。正以修無我多故。未能見佛性也。
諸佛菩薩有二種說(至)以是義故修空見空。
案。僧亮曰。雖漸教說有。終期為空者。見法空故。修空三昧。令得見空。無法性者。亦修空故。以是義故。修空見空也。寶亮曰。有法性者。云有世諦用也。無法性者。明本來是空。正以不見空故。令修空。以得空。是以修空三昧也。亦因修空
【現代漢語翻譯】 現代漢語譯本：如果僅僅是空，而沒有見到任何東西，那就又回到了之前的難題了。
『善男子，這種空三昧能見到不空的法』（直到）『夜晚就是夜晚的景象，怎麼能說是顛倒呢？』
僧亮註疏說：法是無常的，所以滅能滅的東西。就像木頭是無常的，火可以焚燒它。生能生東西，就像種子有生長的跡象，水和穀物能夠使它生長。『善男子，見到不空』，這是回答最初的難題。並不是說自性不可空，而是就世俗諦的假象來說，眾生心中所見是不空的。現在就像借用假象來認識，這就是照見空性，因此不是顛倒。比如貪婪等，只是就世俗諦來說是存在的，會得到惡果報應。乃至色性也是如此。如果凡夫執著地認為是真實的，那就可以說是顛倒。明白菩薩不這樣理解，就不是顛倒。把夜晚當作白天，那就是顛倒。這說明了如假而知，如空而識，怎麼會是顛倒呢？
『善男子，一切住在九地的菩薩』（直到）『因為不見，所以能見到佛性。』
僧亮註疏說：見到法有自性，見到空也就是見到常。九地菩薩不見常，因為不見空，所以十地菩薩只是少見了一些。寶亮說：經文字身就是這樣說的。因此可知，九地菩薩以來，只是見到無我空，而不是真正的無相之理。既然所觀察的是事相，沒有不是真我空的，所以說『見到法有相』，並不是執著自性認為有。正是因為修無我修得太多，所以未能見到佛性。
『諸佛菩薩有兩種說法』（直到）『因為這個緣故，修空而見到空。』
僧亮註疏說：雖然漸教說有，最終的目標是空。見到法是空的，所以修空三昧，使之能夠見到空。沒有法性的，也是因為修空，因為這個緣故，修空而見到空。寶亮說：有法性，是說有世俗諦的作用。沒有法性，是說明本來就是空。正是因為不見空，所以讓他修空，以得到空，因此修空三昧，也是因為修空。
【English Translation】 English version: If it is only emptiness and nothing is seen, then it reverts to the previous difficulty.
'Good man, this Samadhi of Emptiness sees the non-empty Dharma' (until) 'Night is the appearance of night, how can it be inverted?'
Commentary by Sengliang: Dharma is impermanent, therefore it extinguishes what can be extinguished. Just as wood is impermanent, fire can burn it. What generates can generate, just as seeds have signs of growth, and water and grains can make it grow. 'Good man, seeing the non-empty,' this answers the initial difficulty. It does not mean that self-nature cannot be empty, but in terms of the conventional truth (世俗諦, Shisudi) of illusion, what is seen in the minds of sentient beings is not empty. Now, like using illusion to recognize, this is illuminating emptiness, therefore it is not inverted. For example, greed, etc., only exist in terms of the conventional truth, and will receive evil karmic retribution. Even the nature of form is the same. If ordinary people stubbornly believe it to be real, then it can be said to be inverted. Understanding that Bodhisattvas do not understand it this way, it is not inverted. Taking night as day is inversion. This explains knowing through illusion, and recognizing through emptiness, how can it be inverted?
'Good man, all Bodhisattvas dwelling in the Ninth Ground' (until) 'Because of not seeing, they see the Buddha-nature (佛性, Foxing).'
Commentary by Sengliang: Seeing that Dharma has self-nature, seeing emptiness is also seeing permanence. Ninth Ground Bodhisattvas do not see permanence because they do not see emptiness, therefore Tenth Ground Bodhisattvas only see a little less. Baoliang said: The sutra text itself is like this. Therefore, it can be known that since the Ninth Ground Bodhisattvas, they only see the emptiness of no-self (無我空, Wuwo Kong), not the true principle of no-appearance (無相理, Wuxiang Li). Since what is observed is phenomena, there is nothing that is not the emptiness of true self, therefore it is said 'seeing that Dharma has appearance,' it is not clinging to self-nature and thinking it exists. It is precisely because they cultivate no-self too much that they have not been able to see the Buddha-nature.
'The Buddhas and Bodhisattvas have two kinds of teachings' (until) 'Because of this reason, cultivate emptiness and see emptiness.'
Commentary by Sengliang: Although the gradual teaching speaks of existence, the ultimate goal is emptiness. Seeing that Dharma is empty, therefore cultivate the Samadhi of Emptiness, so that they can see emptiness. Those without Dharma-nature also cultivate emptiness, because of this reason, cultivate emptiness and see emptiness. Baoliang said: Having Dharma-nature means having the function of conventional truth. Not having Dharma-nature means that it is originally empty. It is precisely because they do not see emptiness that they are made to cultivate emptiness, in order to attain emptiness, therefore they cultivate the Samadhi of Emptiness, also because of cultivating emptiness.
故。見諸法空也。
善男子汝言見空空是無法(至)見一切法性無所有。
案。僧亮曰。法性無有。菩薩則無所見。與法理會。假稱為見。實非見也。寶亮曰。次答后關也。實如汝問。若存有所見。非謂為見。菩薩所見。故見佛性也。
善男子菩薩不但因見三昧(至)見一切法皆悉是空。
案。僧亮曰。不但三昧見空。六度亦空也。寶亮曰。遍歷六度萬行。明無性相。
是故我在迦毗羅城(至)成就具足第九功德。
案。僧亮曰。舉事以證釋也。
善男子云何菩薩修大涅槃(至)入大涅槃常樂我凈。
案。僧亮曰。以自涅槃。復能教人。令得涅槃為體也。此先說自得者也。僧宗曰。第十功德。以三十七品為體者。此三十七品。即有戒定慧。可以廣前。隨於三行之中。有明戒定慧處。悉可以廣也。何等眾生。於此經不生信者。言于經生信。則能行三十七品。終得成佛。若不生信。則永淪生死。明十功德既畢。冥誡未來。可不染生敬信也。
為諸眾生分別解說(至)若不信者輪迴生死。
案。僧亮曰。教人令得。
爾時光明遍照高貴德王(至)於是經中不生恭敬。
案。僧亮曰。上說有信者得。不信者不得。今問信不信相也。
善男子
【現代漢語翻譯】 現代漢語譯本 因此，（菩薩）見到諸法是空性的。
『善男子，你說見到空性，空性就是沒有法（的境界），（乃至）見到一切法的自性都是空無所有的。』
按：僧亮說：『法性本無所有，菩薩因此沒有什麼可見。與法之真理相會合，只是假稱為見，實際上並非真的見。』寶亮說：『這是回答後面的問題。實際上正如你所問，如果存有任何所見之物，就不能稱之為見。菩薩所見，是見到佛性。』
『善男子，菩薩不僅僅因為見到三昧（正定）（而見空），（乃至）見到一切法都完全是空性。』
按：僧亮說：『不僅僅是三昧能見到空性，六度（佈施、持戒、忍辱、精進、禪定、智慧）也是空性的。』寶亮說：『遍歷六度萬行，是爲了闡明沒有自性之相。』
『因此，我（佛陀）在迦毗羅城（Kapilavastu，佛陀的故鄉）（的時候），（乃至）成就具足第九種功德。』
按：僧亮說：『舉出事例來證明和解釋。』
『善男子，什麼是菩薩修習大涅槃（Mahaparinirvana，大乘佛教的最終目標）（的體性），（乃至）進入大涅槃，常、樂、我、凈（永恒、喜樂、真我、純凈）。』
按：僧亮說：『以自身證得涅槃，又能教導他人，使他人也證得涅槃，作為涅槃的體性。』這裡先說的是自身證得涅槃。僧宗說：『第十種功德，以三十七道品（三十七種修行方法）為體性。這三十七道品，即包含戒、定、慧。可以擴充套件前面的內容。在三種修行（戒、定、慧）之中，凡是闡明戒、定、慧的地方，都可以進行擴充套件。』什麼樣的眾生，對於這部經不生起信心呢？如果對於經產生信心，就能修行三十七道品，最終成就佛果。如果不生起信心，就將永遠沉淪於生死輪迴之中。闡明了十種功德已經完畢，暗中告誡未來，難道不應該產生敬畏和信心嗎？』
『為各種眾生分別解說（此經），（乃至）如果不信者，就會在生死中輪迴。』
按：僧亮說：『教導他人，使他人也能證得涅槃。』
『當時，光明遍照高貴德王（一個國王的名字）（問），（乃至）對於這部經不生起恭敬。』
按：僧亮說：『上面說了有信者可以得到利益，不信者得不到利益。現在問的是信與不信的相狀。』
『善男子，』
【English Translation】 English version Therefore, (the Bodhisattva) sees that all dharmas are empty.
'Good man, you say that seeing emptiness, emptiness is the state of having no dharma, (and even) seeing that the nature of all dharmas is empty and without anything.'
Note: Sengliang said: 'The nature of dharma is originally without anything, so the Bodhisattva has nothing to see. Meeting with the truth of dharma is only nominally called seeing, but in reality, it is not truly seeing.' Baoliang said: 'This is answering the later question. In reality, it is as you asked, if there is any object of seeing, it cannot be called seeing. What the Bodhisattva sees is seeing the Buddha-nature.'
'Good man, the Bodhisattva not only sees emptiness because of seeing Samadhi (right concentration), (and even) sees that all dharmas are completely empty.'
Note: Sengliang said: 'Not only can Samadhi see emptiness, but the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) are also empty.' Baoliang said: 'Traversing the Six Perfections and myriad practices is to clarify that there is no self-nature.'
'Therefore, when I (the Buddha) was in Kapilavastu (the Buddha's hometown), (and even) achieved and fully possessed the ninth merit.'
Note: Sengliang said: 'Give examples to prove and explain.'
'Good man, what is the nature of a Bodhisattva cultivating Great Nirvana (the ultimate goal of Mahayana Buddhism), (and even) entering Great Nirvana, which is eternal, joyful, true self, and pure (eternal, joy, true self, pure).'
Note: Sengliang said: 'Attaining Nirvana oneself, and also teaching others, so that others can also attain Nirvana, as the nature of Nirvana.' This first speaks of attaining Nirvana oneself. Sengzong said: 'The tenth merit, with the Thirty-Seven Limbs of Enlightenment (thirty-seven methods of practice) as its nature. These Thirty-Seven Limbs of Enlightenment include precepts, concentration, and wisdom. It can expand the previous content. Among the three practices (precepts, concentration, and wisdom), wherever precepts, concentration, and wisdom are explained, it can be expanded.' What kind of sentient beings do not generate faith in this sutra? If one generates faith in the sutra, one can practice the Thirty-Seven Limbs of Enlightenment and ultimately achieve Buddhahood. If one does not generate faith, one will forever be trapped in the cycle of birth and death. It clarifies that the ten merits have been completed, secretly admonishing the future, shouldn't one generate reverence and faith?'
'Separately explain (this sutra) for various sentient beings, (and even) if those who do not believe will be reborn in the cycle of birth and death.'
Note: Sengliang said: 'Teach others so that they can also attain Nirvana.'
'At that time, King Noble Virtue of Universal Light (the name of a king) (asked), (and even) does not generate reverence for this sutra.'
Note: Sengliang said: 'The above said that those who have faith can obtain benefits, and those who do not believe cannot obtain benefits. Now it is asking about the appearance of faith and non-faith.'
'Good man,'
我涅槃後有聲聞(至)是名甘露貿易毒藥。
案。僧亮曰。說破戒者不信。
以如是等惡比丘故(至)不能信順是涅槃經。
案。僧亮曰。破見者。不信也。
善男子當爾之時若有眾生(至)即見佛性入于涅槃。
案。僧亮曰。還結信者。不治自差也。
爾時光明遍照高貴德王(至)具足成就第十功德。
案。僧亮曰。領解也。
大般涅槃經集解卷第五十三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十四(師子吼品第廿三)
舉十一事釋師子吼義 師子吼六問問佛性 答第一問 答第二問 答第三問 答第四問 顯眾生不見佛性無明䨱故又未能度十二緣河猶如菟馬 辨十二因緣因重果義 辨十二因緣甚深不斷不常非二乘所見 辨見十二緣智有四種 辨十二緣則是中道佛性
師子吼品第二十三
案。僧亮曰。答第三十四問。一切諸法中。悉有安樂性。唯愿大仙尊。為我分別說。上長壽金剛因果五行十功德。義有多涂。大而言之。不離涅槃。因果佛性。今明性名雖同。因果相異。識之則不違。如師子吼問是也。不識則違。后迦葉問是也。說法既久。人情已怠。故命眾令問。而師子吼好問佛性。即
【現代漢語翻譯】 現代漢語譯本： 我說我涅槃之後，如果（有聲聞弟子）這樣做，這就像用甘露來交易毒藥一樣。（聲聞：聽聞佛陀教誨而證悟的弟子）
案：僧亮說，這是在說那些破戒的人不值得信任。
因為有像這樣惡劣的比丘，（所以他們）不能相信和順從這部《涅槃經》。
案：僧亮說，這是在說那些持有錯誤見解的人，他們不相信（涅槃經）。
善男子，當那個時候，如果有眾生（這樣做），就能見到佛性，進入涅槃。
案：僧亮說，這指的是重新建立信心的人，不需要治療也能自然痊癒。
那時，光明遍照高貴德王（這樣做），就能完全成就第十種功德。
案：僧亮說，這是指領悟理解。
《大般涅槃經集解》卷第五十三 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十四（師子吼品第二十三）
舉出十一種事來解釋師子吼的含義；師子吼提出了六個問題來詢問佛性；回答第一個問題；回答第二個問題；回答第三個問題；回答第四個問題；闡明眾生因為不見佛性，被無明所覆蓋，所以不能度過十二緣起的河流，就像兔子和馬一樣；辨析十二因緣中因的重要性和果的意義；辨析十二因緣非常深奧，既不是斷滅也不是恒常，不是二乘所能見到的；辨析見到十二緣起的智慧有四種；辨析十二緣起就是中道佛性。
師子吼品第二十三
案：僧亮說，這是在回答第三個和第四個問題。一切諸法中，都有安樂的本性。希望大仙尊，為我分別解說。前面所說的長壽、金剛、因果、五行、十功德，意義有很多方面。總的來說，都離不開涅槃、因果和佛性。現在說明，雖然名稱相同，但因和果的相狀是不同的。認識到這一點就不會違背（佛理），就像師子吼所問的那樣。不認識到這一點就會違背（佛理），就像迦葉所問的那樣。說法已經很久了，人們的情緒已經懈怠了，所以命令大家提問。而師子吼善於提問關於佛性的問題。
【English Translation】 English version: After my Nirvana, if (a Shravaka disciple) does this, it is like trading nectar for poison. (Shravaka: A disciple who attains enlightenment by hearing the Buddha's teachings)
Note: Sengliang said that this refers to those who break the precepts and are not trustworthy.
Because there are such evil Bhikshus, (they) cannot believe and follow this 'Nirvana Sutra'.
Note: Sengliang said that this refers to those who hold wrong views and do not believe (the Nirvana Sutra).
Good man, at that time, if sentient beings (do this), they will see the Buddha-nature and enter Nirvana.
Note: Sengliang said that this refers to those who re-establish faith, and they will heal naturally without treatment.
At that time, the light will illuminate King Noble Virtue (doing this), and he will fully achieve the tenth merit.
Note: Sengliang said that this refers to understanding and comprehension.
Collected Explanations of the Mahaparinirvana Sutra, Volume 53 Taisho Tripitaka, Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 54 (Lion's Roar Chapter 23)
Eleven things are cited to explain the meaning of the Lion's Roar; the Lion's Roar raises six questions to inquire about Buddha-nature; answering the first question; answering the second question; answering the third question; answering the fourth question; clarifying that sentient beings, because they do not see Buddha-nature and are covered by ignorance, cannot cross the river of the twelve links of dependent origination, just like rabbits and horses; distinguishing the importance of cause and the meaning of effect in the twelve links of dependent origination; distinguishing that the twelve links of dependent origination are very profound, neither annihilation nor permanence, and cannot be seen by the Two Vehicles; distinguishing that there are four kinds of wisdom for seeing the twelve links of dependent origination; distinguishing that the twelve links of dependent origination are the Middle Way Buddha-nature.
Lion's Roar Chapter 23
Note: Sengliang said that this is answering the third and fourth questions. In all dharmas, there is the nature of peace and happiness. I hope the Great Sage will explain it to me separately. The aforementioned longevity, Vajra, cause and effect, five elements, and ten merits have many aspects of meaning. Generally speaking, they are inseparable from Nirvana, cause and effect, and Buddha-nature. Now it is explained that although the names are the same, the appearances of cause and effect are different. Recognizing this will not violate (the Buddhist principle), just like what the Lion's Roar asked. Not recognizing this will violate (the Buddhist principle), just like what Kashyapa asked. The Dharma has been taught for a long time, and people's emotions have become lax, so everyone is ordered to ask questions. And the Lion's Roar is good at asking questions about Buddha-nature.
以問者。為品名也。僧宗曰。自前以來。第一明經理教。是經之正經也。既教圓理滿。能滅惡生善。力用彌曠。勝於余典。故第二廣嘆也。既如此勝益。豈可不依經修行。故第三廣明五行十功德也。夫行之所生。專在照境。境中之妙。唯佛性。自此下答第三十四問。一切諸法中。悉有安樂性也。夫聖人互相影響。知答時在此。因機致問發言。雖復對師子吼。而其旨所指。實答迦葉問也。寶亮曰。師子吼迦葉。同答第三十四問。上已明行體。今次明所發行之緣。若當不識因果之性。則不成中道。故次就緣中。以問行也。今者廣明因果性體。使物識而行成。早出于生死。智秀曰。經之大段第三。重明佛性義也。大判有八段。第一設六問。並答論佛性。第二明中道。第三明縛解。第四辯修道。第五明轉障。第六勸。第七辨不退。第八廣嘆也。明駿案。前五行十功德廣行。此下兩品廣境也。大判八段。不異此釋。
爾時佛告一切大眾(至)有來問我不能答者。
案。僧亮曰。上說因果。皆名佛性。若不說識其異。則因果俱昧。昧則生疑。疑則有無未判。故命令決疑也。僧宗曰。將明因果佛性之境故。先廣列所疑。勸令問也。僧亮曰。發悟不同。機緣不一。今宜須縵。告為眾人之道故。歷舉法問以為。寶亮曰。大判
【現代漢語翻譯】 現代漢語譯本 以問者，作為品名。僧宗說：『從前面開始，第一部分闡明了經書的義理教導，這是經書的正經。既然教導圓滿，能夠滅除惡行，產生善行，其力量和作用非常廣大，勝過其他的經典。』所以第二部分廣泛地讚歎它。既然有如此殊勝的利益，怎麼可以不依據經書修行呢？所以第三部分廣泛地闡明五行和十功德。修行的產生，專注于照見境界。境界中的奧妙，唯有佛性。從這裡開始回答第三十四個問題：一切諸法中，都具有安樂的本性。聖人之間互相影響，知道回答的時機就在這裡。因為時機而提出問題，發表言論。雖然是對師子吼（Simhanada，佛陀的威嚴說法）的迴應，但其旨意所指，實際上是回答迦葉（Kasyapa，佛陀的弟子）的問題。寶亮說：『師子吼和迦葉，共同回答第三十四個問題。』上面已經闡明了行體的道理，現在接著闡明所發行的因緣。如果不能認識因果的本性，就不能成就中道。所以接著就因緣來提問修行。現在廣泛地闡明因果的本性和體性，使人們認識而成就修行，早日脫離生死輪迴。智秀說：『經書的大段落第三部分，再次闡明佛性的意義。』大體上分為八個段落：第一，提出六個問題，並回答關於佛性的問題；第二，闡明中道；第三，闡明束縛和解脫；第四，辨析修道；第五，闡明轉化障礙；第六，勸勉；第七，辨析不退轉；第八，廣泛地讚歎。明駿認為，前面的五行和十功德是廣泛的修行，這下面的兩品是廣泛的境界。大體上分為八個段落，與這種解釋沒有不同。
當時，佛告訴一切大眾（直到）有人來問我不能回答的問題。
僧亮說：『上面所說的因果，都稱為佛性。如果不說明認識它們的差異，那麼因果都會變得模糊。模糊就會產生疑惑，疑惑就會導致有和無無法判斷。』所以命令（大眾）決斷疑惑。僧宗說：『將要闡明因果佛性的境界，所以先廣泛地列出所疑惑的問題，勸勉大家提問。』僧亮說：『開悟不同，機緣也不一樣。現在應該慢慢地，告訴大家道理。』所以歷數各種法的問題作為（提問的引導）。寶亮說：『大體上判斷……』
【English Translation】 English version 『Asking Questions』 serves as the title of this chapter. The monk Zong said, 『From the beginning, the first part elucidates the principles and teachings of the sutra, which is the core of the sutra. Since the teachings are complete, capable of eliminating evil deeds and generating good deeds, its power and function are vast, surpassing other scriptures.』 Therefore, the second part extensively praises it. Given such extraordinary benefits, how can one not practice according to the sutra? Therefore, the third part extensively elucidates the Five Practices and Ten Merits. The generation of practice focuses on illuminating the realm. The mystery within the realm lies solely in Buddha-nature (Buddha-dhatu, the inherent potential for enlightenment). From here onwards, it answers the thirty-fourth question: In all dharmas (phenomena, teachings), there exists the nature of peace and happiness. Sages influence each other, knowing that the time to answer is here. Because of the opportunity, questions are raised and statements are made. Although it is a response to the Lion's Roar (Simhanada, the Buddha's majestic teaching), the intended meaning actually answers Kasyapa's (Kasyapa, one of the Buddha's disciples) question. Bao Liang said, 『The Lion's Roar and Kasyapa jointly answer the thirty-fourth question.』 The principle of the essence of practice has already been elucidated above, and now it elucidates the conditions for the arising of practice. If one cannot recognize the nature of cause and effect, one cannot achieve the Middle Way. Therefore, the question of practice is raised based on conditions. Now, the nature and essence of cause and effect are extensively elucidated, enabling people to recognize and accomplish practice, and to escape from the cycle of birth and death early. Zhi Xiu said, 『The third major section of the sutra reiterates the meaning of Buddha-nature.』 It is broadly divided into eight sections: First, six questions are raised and answered regarding Buddha-nature; second, the Middle Way is elucidated; third, bondage and liberation are elucidated; fourth, the cultivation of the path is discussed; fifth, the transformation of obstacles is elucidated; sixth, exhortation; seventh, the non-retrogression is discussed; eighth, extensive praise. Ming Jun believes that the preceding Five Practices and Ten Merits are extensive practices, and the following two chapters are extensive realms. The broad division into eight sections is no different from this explanation.
At that time, the Buddha told the entire assembly (up to) someone comes to ask me questions that I cannot answer.
The monk Liang said, 『The cause and effect mentioned above are all called Buddha-nature. If the difference between them is not explained, then both cause and effect will become blurred. Blurring will lead to doubt, and doubt will lead to the inability to judge existence and non-existence.』 Therefore, (the Buddha) commands (the assembly) to resolve doubts. The monk Zong said, 『Intending to elucidate the realm of cause and effect and Buddha-nature, the questions of doubt are first extensively listed, encouraging everyone to ask questions.』 The monk Liang said, 『Enlightenment is different, and the opportunities are also different. Now, one should slowly tell everyone the principles.』 Therefore, various questions of Dharma (teachings, phenomena) are enumerated as (guidance for asking questions). Bao Liang said, 『Broadly judging...』
師子吼所論。不過十段。第一師子吼有六問。佛有六答。先往復辨彰。定因果性體。夫修道若心無所據。則行亦難進。故先明因果性。令指南有在。第二勸信。若於因果性中。信心未決者。勸依十二部經。約應佛觀因觀果。觀如來身口二業。所以而現。若為於物。不為己身。而現世者。得知天下有至極妙果。其理必然。令可得相與修因往趣也。第三明縛解。若於此因果性。信心不立者。則名為縛。若能安於大理。深生決信。則謂為解。第四辨修道。若欲從縛得解。要因修道。故次縛解后。明有道可修。第五明轉障。但群生聞此玄言。難為心用。若不以近事來誘。則無容入理。故云。應修身戒心慧。能轉重業。人天中輕受。如其不爾。輕業重受。故第六因明勸修。欲得速離重障。要須修道。若不如此。難得離障。第七齣能修道人。眾生既聞有修道。未知修之方法。故今廣明其相。第八嘆修道人德。凡夫心志狹劣。謂言日一麻一米。苦難可忍。是以次辨此人之德。明行法得味。不覺為勞。居苦接化。如三禪樂。第九嘆經。自不此經中覺。則無由行成。有不思之德。第十嘆佛經句。佛居化主。而能便蒼生。蒙法得樂。恩德如此。那可不嘆。
爾時會中有一菩薩(至)如來大慈復垂聽許。
案。僧亮曰。縱佛不命
【現代漢語翻譯】 現代漢語譯本： 《師子吼所論》不過十段。第一段，關於師子吼有六個問題，佛有六個回答。首先通過往復辯論來闡明、確定因果的性質和本體。如果修行的人心中沒有依據，那麼修行也很難進步。所以首先要闡明因果的性質，使人知道方向所在。第二段，勸人相信。如果對於因果的性質，信心還沒有確定，就勸人依據十二部經，從應身佛的角度觀察因，觀察果，觀察如來的身口二業，為什麼會顯現。如果（佛）是爲了眾生，而不是爲了自己而顯現於世，那麼就可以得知天下有至極妙的果報，這個道理是必然的。使人可以得到（明確的）目標，從而修因前往追求。第三段，闡明束縛和解脫。如果對於這因果的性質，信心不能建立，這就叫做束縛。如果能夠安住于大道理，深深地產生堅定的信心，這就叫做解脫。第四段，辨別修道。如果想要從束縛中得到解脫，就要依靠修道。所以在束縛和解脫之後，闡明有道可以修。第五段，闡明轉化業障。但是眾生聽到這些玄妙的言論，難以用心領會。如果不以身邊的事情來引導，就沒有辦法進入真理。所以說，應該修身、戒、心、慧，能夠轉化重大的業報，在人天之中輕輕地承受（果報）。如果不是這樣，輕的業報也會變成重的來承受。所以第六段，因為闡明了（轉化業障的原理），所以勸人修行。想要快速地脫離重大的業障，必須要修道。如果不這樣做，就難以脫離業障。第七段，指出能夠修道的人。眾生既然聽說了有修道，卻不知道修道的方法。所以現在廣泛地闡明修道的相狀。第八段，讚歎修道人的功德。凡夫的心志狹隘淺薄，認為每天做一點點（功德），比如捻一麻一米，都覺得苦難難以忍受。因此接著辨明這種人的功德，闡明修行佛法能夠得到法味，不覺得勞累。身處苦難之中，接引教化眾生，如同處於三禪天的快樂之中。第九段，讚歎經典。如果不是從這部經典中覺悟，就沒有辦法成就修行。這部經典有不可思議的功德。第十段，讚歎佛經的語句。佛作為教化的主導者，能夠使眾生蒙受佛法，得到快樂。恩德如此之大，怎麼能不讚嘆呢？
這時，法會上有一位菩薩（省略中間內容）如來大慈大悲，再次垂聽並允許（提問）。
根據僧亮的說法，即使佛不命令（提問）
【English Translation】 English version: The 'Lion's Roar Discourse' consists of no more than ten sections. The first section, regarding the Lion's Roar, has six questions and six answers from the Buddha. It begins by clarifying and establishing the nature and essence of cause and effect through reciprocal debate. If a practitioner's mind lacks a foundation, progress in practice becomes difficult. Therefore, it first elucidates the nature of cause and effect, providing a clear direction. The second section encourages faith. If faith in the nature of cause and effect is not yet established, it advises reliance on the twelve categories of scriptures, observing the cause from the perspective of the manifested Buddha, observing the result, and observing the Buddha's actions of body and speech, and why they manifest. If (the Buddha) appears in the world for the sake of sentient beings, and not for his own sake, then one can know that there is an ultimate and wonderful result in the world, and this principle is certain. It enables people to have a (clear) goal, thereby cultivating causes and striving towards it. The third section clarifies bondage and liberation. If faith in the nature of cause and effect cannot be established, this is called bondage. If one can abide in great principles and deeply generate firm faith, this is called liberation. The fourth section distinguishes the path of cultivation. If one wants to attain liberation from bondage, one must rely on cultivation. Therefore, after bondage and liberation, it clarifies that there is a path to cultivate. The fifth section clarifies the transformation of karmic obstacles. However, sentient beings find it difficult to comprehend these profound words. If one does not use familiar matters to guide them, there is no way to enter the truth. Therefore, it says that one should cultivate body, precepts, mind, and wisdom, which can transform heavy karma, allowing one to lightly receive (the consequences) in the realms of humans and gods. If not, light karma will become heavy to bear. Therefore, the sixth section, because it clarifies (the principle of transforming karmic obstacles), it encourages cultivation. To quickly escape heavy obstacles, one must cultivate the path. If one does not do so, it is difficult to escape obstacles. The seventh section points out those who can cultivate the path. Since sentient beings have heard of cultivation, they do not know the method of cultivation. Therefore, it now extensively clarifies the characteristics of cultivation. The eighth section praises the merits of those who cultivate the path. The minds of ordinary people are narrow and shallow, thinking that doing a little bit (of merit) each day, such as spinning a sesame seed or a grain of rice, is difficult to endure. Therefore, it then clarifies the merits of such people, clarifying that practicing the Dharma can obtain the taste of Dharma, and one does not feel tired. Being in suffering, one receives and transforms sentient beings, like being in the joy of the third dhyana heaven. The ninth section praises the scriptures. If one does not awaken from this scripture, there is no way to accomplish cultivation. This scripture has inconceivable merits. The tenth section praises the words of the Buddha's teachings. The Buddha, as the leader of teaching, can enable sentient beings to receive the Dharma and attain happiness. The kindness is so great, how can one not praise it?
At that time, there was a Bodhisattva in the assembly (omitting the middle part) The Tathagata, with great compassion, once again listened and permitted (the question).
According to Sengliang, even if the Buddha did not command (the question)
問。次已至慈旨爰降。即聞命矣。寶亮曰。眾時得悟。宜在於師子吼故。所以應機而出。
爾時佛告諸大眾言(至)是故今於我前欲師子吼。
案。僧亮曰。不談問者之德。則聽者不至。故厚加讚歎也。欲師子吼者。師子是無畏之號。唯佛乃具。十地菩薩具三行。能學佛吼。德亦不淺也。寶亮曰。所以先讚歎勸大眾。設敬供養者。欲使受悟者。發殷重心故也。
善男子如師子王自知身力(至)能師子吼真師子王。
案。僧亮曰。敘佛吼之義。初身力智是果也。三行是其本。佛具此眾德。故能吼也。四足是戒。三行譬巖穴。振尾出聲者。出大悲之事。寶亮曰。身者法身也。力者十力也。牙齒者。一切種智用也。四足者。四如意足也。安住巖穴者。四禪深寂也。振尾出聲者。大慈悲也。
晨朝出穴頻申欠呿四向顧望發聲震吼。
案。僧亮曰。此四德者。頭捋吼益之相也。寶亮曰。此下正述如來。應三界化眾生也。晨朝者。眾生機發開悟之謂也。赴彼之感。出四禪之穴也。頻申者。放光動地也。欠呿者說法也。四向顧望者。譬四無礙智也。
為十一事何等十一(至)諸大香象怖走失糞。
案。僧亮曰。說為益事也。
諸善男子如彼野干(至)終不能作師子吼也。
【現代漢語翻譯】 問：既然已經傳達了慈悲的旨意，那麼就應該聽從命令。寶亮說：『大眾能夠領悟，應該是因為聽到了師子吼的緣故，所以才能應機而出。』
這時，佛告訴各位大眾說：（至）『因此今天在我面前想要作師子吼。』
按：僧亮說：『如果不談論提問者的德行，那麼聽眾就不會專心。』所以要大力讚歎。『想要作師子吼』，師子是無畏的稱號，只有佛才具備。十地菩薩具備三行，能夠學習佛的吼聲，德行也不淺薄。寶亮說：『所以先讚歎勸導大眾，設定恭敬供養，是爲了讓接受領悟的人，發起殷切的重心。』
『善男子，如師子王自己知道身力（至）能師子吼，才是真正的師子王。』
按：僧亮說：『敘述佛吼的意義，最初的身力智是結果。三行是根本。佛具備這些眾多的德行，所以能夠吼叫。四足是戒，三行比喻巖穴，振動尾巴發出聲音，是發出大悲的事。』寶亮說：『身是指法身。力是指十力。牙齒是指一切種智的作用。四足是指四如意足。安住在巖穴中，是指四禪的深寂。振動尾巴發出聲音，是指大慈悲。』
『早晨從洞穴出來，頻繁地伸腰打哈欠，四處張望，發出聲音震動吼叫。』
按：僧亮說：『這四種德行，是頭頂捋順吼叫的益處之相。』寶亮說：『這以下正是敘述如來，應三界化度眾生。早晨是指眾生的機緣發動開悟。應和他們的感應，從四禪的洞穴出來。頻繁地伸腰，是放光動地。打哈欠是說法。四處張望，譬喻四無礙智。』
『爲了十一件事，哪十一件（至）諸大香象怖畏奔走，屎尿失禁。』
按：僧亮說：『說的是所帶來的益處。』
『諸位善男子，如同那野干（至）始終不能作師子吼。』
【English Translation】 Question: Now that the compassionate decree has been issued, we should obey the command. Bao Liang said, 'The assembly is able to attain enlightenment because of the lion's roar, and thus responds to the opportunity.'
At that time, the Buddha told the great assembly: (to) 'Therefore, today in my presence, I wish to make a lion's roar.'
Note: Seng Liang said, 'If the virtues of the questioner are not discussed, the listeners will not be attentive.' Therefore, great praise is given. 'Wishing to make a lion's roar,' the lion is a title of fearlessness, which only the Buddha possesses. The Bodhisattvas of the Tenth Ground possess the three practices and can learn the Buddha's roar, and their virtue is not shallow. Bao Liang said, 'The reason for first praising and exhorting the assembly, and setting up respectful offerings, is to cause those who receive enlightenment to develop a sincere and earnest mind.'
'Good men, like the lion king who knows his own strength (to) can make a lion's roar, is the true lion king.'
Note: Seng Liang said, 'Narrating the meaning of the Buddha's roar, the initial bodily strength and wisdom are the result. The three practices are the root. The Buddha possesses these many virtues, so he can roar. The four feet are the precepts, the three practices are likened to caves, and shaking the tail to produce sound is to emit the affairs of great compassion.' Bao Liang said, 'The body refers to the Dharma body. Strength refers to the ten powers. Teeth refer to the function of all-knowing wisdom. The four feet refer to the four bases of supernatural power (four Ruyi zu). Dwelling in caves refers to the deep stillness of the four Dhyanas (four Chan). Shaking the tail to produce sound refers to great compassion.'
'In the morning, coming out of the cave, frequently stretching and yawning, looking around in all four directions, emitting a sound that shakes and roars.'
Note: Seng Liang said, 'These four virtues are the appearance of smoothing the hair and benefiting the roar.' Bao Liang said, 'The following is precisely describing the Tathagata, responding to the three realms to transform sentient beings. Morning refers to the opportunity for sentient beings to awaken. Responding to their feelings, coming out of the cave of the four Dhyanas. Frequently stretching is emitting light and shaking the earth. Yawning is expounding the Dharma. Looking around in all four directions is like the four unobstructed wisdoms.'
'For eleven things, what are the eleven (to) all the great fragrant elephants are frightened and run away, losing their excrement.'
Note: Seng Liang said, 'It speaks of the benefits brought about.'
'All good men, like that jackal (to) can never make a lion's roar.'
案。僧亮曰。舉聲聞無師子吼也。
若師子子始滿三年則能哮吼如師子王。
案。僧亮曰。舉菩薩有師子吼也。
善男子如來正覺智慧牙抓(至)安住四禪清凈窟宅。
案。僧亮曰。合前穴中事也。
為諸眾生而師子吼摧破魔軍。
案。僧亮曰。合第一現作師子也。
示眾十力。
案。僧亮曰。合第二試自身力故也。
開佛行處。
案。僧亮曰。合第三為令住處凈故也。
為諸耶見作歸依所。
案。僧亮曰。合第四為令諸子知處所故也。
安撫生死怖畏之眾。
案。僧亮曰。合第五為群輩。無怖心故也。
覺悟無明睡眠眾生。
案。僧亮曰。合第六為令眠者。得覺悟也。
行惡法者為作悔心。
案。僧亮曰。合第七放逸諸獸不放逸。
開示耶見一切眾生令知六師非師子吼故。
案。僧亮曰。合第八為令諸獸來依付故也。
破富蘭那等憍慢心故。
案。僧亮曰。合第九調香象故也。
為令二乘生悔心故(至)諸菩薩等生大力心故。
案。僧亮曰。合第十也。
為令正見四部之眾(至)四部徒黨不生怖畏故。
案。僧亮曰。合十一。
【現代漢語翻譯】 現代漢語譯本： 案。僧亮說：『聲聞沒有獅子吼。』 如果獅子的幼崽剛滿三年，就能像獅子王一樣哮吼。 案。僧亮說：『菩薩有獅子吼。』 善男子，如來正覺具有智慧的牙齒和爪子，安住在四禪（catuh-dhyana）清凈的窟宅中。 案。僧亮說：『與前面的穴中之事相合。』 爲了眾生而作獅子吼，摧破魔軍。 案。僧亮說：『與第一現作獅子相合。』 向大眾展示十力（dasa-bala）。 案。僧亮說：『與第二測試自身力量相合。』 開顯佛的行處。 案。僧亮說：『與第三爲了讓住處清凈相合。』 為各種邪見者提供歸依之處。 案。僧亮說：『與第四爲了讓孩子們知道處所相合。』 安撫生死怖畏的眾生。 案。僧亮說：『與第五爲了讓群體沒有怖畏心相合。』 覺悟無明睡眠的眾生。 案。僧亮說：『與第六爲了讓睡眠者得到覺悟相合。』 讓行惡法的人產生悔改之心。 案。僧亮說：『與第七放逸的野獸不再放逸相合。』 開示具有邪見的一切眾生，讓他們知道六師（sat-sastri）不是獅子吼。 案。僧亮說：『與第八爲了讓野獸們前來依附相合。』 爲了破除富蘭那（Purana）等人的憍慢之心。 案。僧亮說：『與第九調伏香象相合。』 爲了讓二乘（dvi-yana）產生悔改之心，以及讓諸菩薩等產生大力之心。 案。僧亮說：『與第十相合。』 爲了讓具有正見的四部之眾，以及四部徒黨不產生怖畏。 案。僧亮說：『與第十一相合。』
【English Translation】 English version: Commentary: The monk Liang said, 'The Sravakas (hearers) do not have the lion's roar.' If a lion cub is just three years old, it can roar like a lion king. Commentary: The monk Liang said, 'The Bodhisattvas have the lion's roar.' Good man, the Tathagata (如來) , the Perfectly Enlightened One, has the teeth and claws of wisdom, and dwells in the pure cave dwelling of the Four Dhyanas (catuh-dhyana). Commentary: The monk Liang said, 'It corresponds to the previous matter in the cave.' For the sake of all beings, he roars like a lion, destroying the armies of Mara (魔軍). Commentary: The monk Liang said, 'It corresponds to the first manifestation as a lion.' He shows the ten powers (dasa-bala) to the assembly. Commentary: The monk Liang said, 'It corresponds to the second testing of his own strength.' He reveals the place where the Buddha walks. Commentary: The monk Liang said, 'It corresponds to the third, to purify the dwelling place.' He provides a place of refuge for those with various wrong views. Commentary: The monk Liang said, 'It corresponds to the fourth, to let the children know the place.' He pacifies beings who are fearful of birth and death. Commentary: The monk Liang said, 'It corresponds to the fifth, so that the group has no fear.' He awakens beings who are asleep in ignorance. Commentary: The monk Liang said, 'It corresponds to the sixth, to awaken those who are sleeping.' He causes those who practice evil to have a repentant heart. Commentary: The monk Liang said, 'It corresponds to the seventh, the unrestrained beasts are no longer unrestrained.' He reveals to all beings with wrong views that the Six Teachers (sat-sastri) do not have the lion's roar. Commentary: The monk Liang said, 'It corresponds to the eighth, to cause the beasts to come and rely on him.' To break the arrogance of Purana (富蘭那) and others. Commentary: The monk Liang said, 'It corresponds to the ninth, taming the fragrant elephant.' To cause those of the Two Vehicles (dvi-yana) to have a repentant heart, and to cause the Bodhisattvas and others to have a heart of great strength. Commentary: The monk Liang said, 'It corresponds to the tenth.' To ensure that the fourfold assembly with right views, and the fourfold retinue, do not have fear. Commentary: The monk Liang said, 'It corresponds to the eleventh.'
從聖行梵行天行窟宅(至)如來常住無有變易。
案。僧亮曰。合後四譬。說所吼之法。互說令義盡。
善男子聲聞緣覺雖復隨逐(至)而亦不能作師子吼。
案。僧亮曰。合野干也。
十住菩薩若能修行是三行處當知是則能師子吼。
案。僧亮曰。合師子子。三年必能吼也。
諸善男子是師子菩薩(至)供養恭敬尊重讚歎。
案。僧亮曰。舉譬總結勸恭敬也。
爾時世尊告師子吼(至)汝欲問者今可隨意。
案。僧亮曰。讚歎既畢。重勸問也。
師子吼菩薩摩訶薩白佛言世尊云何為佛性。
案。道生曰。問佛性體也。僧亮曰。第二問佛性體也。僧宗曰。凡六問。前三問。問因果性。后三問。問見義以證有也。此問果性也。果是宗極。所以命言先問也。下答以覺了神慧。體相下改為性也。本有天真之理。在乎萬化之表。行滿照周。始會此理。不離神慧。而說性也。寶亮曰。舉因果兩體為問也。為者言作也。謂作若為名果性體。作若為名二因性體耶。
以何義故名為佛性。
案。僧亮曰。第二問性義也。僧宗曰。此問因性也。謂不改之義。可得在果。而因中。以何理而稱性耶。寶亮曰。責所以因果性體。有何所以。得受性名耶。
【現代漢語翻譯】 現代漢語譯本 從聖行、梵行、天行、窟宅（指菩薩所行的四種清凈行）到如來是常住不變易的。
案：僧亮說，將後面的四個比喻合起來，是爲了說明所宣說的法，互相補充說明，使意義完整。
善男子，聲聞、緣覺雖然跟隨（佛），但也不能作獅子吼。
案：僧亮說，這是比喻野干。
十住菩薩如果能夠修行這三種行處，應當知道這就是能作獅子吼。
案：僧亮說，這是比喻獅子之子，三年必定能吼叫。
諸位善男子，這位獅子菩薩（指能作獅子吼的菩薩），應當供養、恭敬、尊重、讚歎。
案：僧亮說，這是舉比喻總結，勸人恭敬。
這時，世尊告訴師子吼（菩薩），你想要問什麼，現在可以隨意發問。
案：僧亮說，讚歎完畢，再次勸請發問。
師子吼菩薩摩訶薩對佛說：世尊，什麼是佛性？
案：道生說，這是問佛性的本體。僧亮說，這是第二個問題，問佛性的本體。僧宗說，總共有六個問題。前三個問題，問的是因果之性。后三個問題，問的是見義以證明有。這個問題問的是果性。果是最終的歸宿，所以先問。下面的回答以覺了神慧來解釋，將體相改為性。本有的天真之理，存在於萬化之外。修行圓滿，照耀周遍，才能體會到這個道理。不能離開神慧，而說性。寶亮說，這是舉因果兩體來提問。『為』是『作』的意思。意思是，作什麼才能稱為果性之體？作什麼才能稱為因性之體呢？
以什麼意義，才稱為佛性？
案：僧亮說，這是第二個問題，問性的意義。僧宗說，這個問題問的是因性。意思是，不改變的意義，可以在果中得到，那麼在因中，以什麼道理才能稱為性呢？寶亮說，這是責問因果之性，有什麼原因，才能接受性的名稱呢？
【English Translation】 English version From the holy conduct, Brahma conduct, heavenly conduct, cave dwelling (referring to the four pure practices of Bodhisattvas) to the Tathagata being permanent and unchanging.
Commentary: Sengliang said that combining the following four metaphors is to explain the Dharma being proclaimed, supplementing each other to make the meaning complete.
Good men, although Sravakas and Pratyekabuddhas follow (the Buddha), they cannot roar like a lion.
Commentary: Sengliang said that this is a metaphor for jackals.
If a Bodhisattva of the Ten Abodes can practice these three abodes of practice, it should be known that they can roar like a lion.
Commentary: Sengliang said that this is a metaphor for a lion's cub, which will surely be able to roar in three years.
All good men, this lion Bodhisattva (referring to the Bodhisattva who can roar like a lion) should be offered, respected, honored, and praised.
Commentary: Sengliang said that this is a summary using metaphors, encouraging respect.
At this time, the World Honored One told Simhanada (Bodhisattva), you may ask whatever you wish now.
Commentary: Sengliang said that after praising, he again encourages asking questions.
The Bodhisattva Mahasattva Simhanada said to the Buddha: World Honored One, what is Buddha-nature?
Commentary: Daosheng said that this is asking about the essence of Buddha-nature. Sengliang said that this is the second question, asking about the essence of Buddha-nature. Sengzong said that there are six questions in total. The first three questions ask about the nature of cause and effect. The last three questions ask about seeing the meaning to prove existence. This question asks about the nature of the effect. The effect is the ultimate destination, so it is asked first. The following answer explains it with awakened divine wisdom, changing the substance and form to nature. The inherent, natural principle exists beyond all transformations. When practice is complete and illumination is pervasive, one can realize this principle. One cannot separate from divine wisdom when speaking of nature. Baoliang said that this is raising the two bodies of cause and effect to ask. 'Wei' means 'to do'. It means, what must be done to be called the body of the nature of the effect? What must be done to be called the body of the nature of the cause?
With what meaning is it called Buddha-nature?
Commentary: Sengliang said that this is the second question, asking about the meaning of nature. Sengzong said that this question asks about the nature of the cause. It means that the meaning of unchanging can be obtained in the effect, so in the cause, with what principle can it be called nature? Baoliang said that this is questioning the nature of cause and effect, for what reason can it receive the name of nature?
何故複名常樂我凈。
案。道生曰。從以何義故至此。第二問也。既問佛性。以種生為義。以若生滅。故云何故複名常樂我凈耶。僧亮曰。第三問所以得稱常等四義也。僧宗曰。通因果問也。寶亮曰。偏問果性。何故獨稱常樂我凈耶。
若一切眾生有佛性者(至)一切眾生所有佛性。
案。道生曰。若佛性不可得斷。便已有力用。而親在人體。理應可見。何故不見耶。僧亮曰。第四問若身中必有。何故不自見耶。僧宗曰。舉見以辨有無義也。寶亮曰。此問障法也。若必有者。何故不見。
十住菩薩住何等法不了了見佛住何法而了了見。
案。道生曰。不疑菩薩不了了。仍嫌得見耳。佛性妙絕。備眾善乃見。菩薩住何等法。而得見耶。僧亮曰。第五問也。僧宗曰。下有二難。同顯見義。而此問據行也。寶亮曰。此問除障法也。
十住菩薩以何等眼不了了見佛以何眼而了了見。
案。道生曰。既云得見。以何眼見耶。乃以佛對之耳。僧亮曰。第六問也。僧宗曰。前據行以辨見。此據眼者。正以因之異也。寶亮曰。問所以不了。十地何眼故不了。佛五眼之中。用何眼。而獨了了耶。
佛告善哉善哉善男子(至)諸佛世尊以何眼見。
案。僧亮曰。福德智慧。義
【現代漢語翻譯】 何故又名常樂我凈？
道生（Daosheng，一位佛教僧侶）的解釋是：從『以何義故』到這裡，是第二個問題。既然問的是佛性（Buddha-nature），以種子生起為意義。因為有生滅，所以問『何故又名常樂我凈』呢？』僧亮（Sengliang，一位佛教僧侶）的解釋是：第三個問題是為什麼能被稱為常、樂、我、凈這四種意義。僧宗（Sengzong，一位佛教僧侶）的解釋是：這是通問因果。寶亮（Baoliang，一位佛教僧侶）的解釋是：這是偏問果性，為什麼唯獨稱作常樂我凈呢？
如果一切眾生都有佛性（Buddha-nature）……一切眾生都具有佛性（Buddha-nature）。
道生（Daosheng）的解釋是：如果佛性（Buddha-nature）不可斷絕，那麼它就應該具有力量和作用，並且親身存在於人體之中，理應可以被看見。為什麼卻看不見呢？僧亮（Sengliang）的解釋是：第四個問題是，如果身體中必定有佛性（Buddha-nature），為什麼不能自己看見呢？僧宗（Sengzong）的解釋是：舉出『見』來辨別有無的意義。寶亮（Baoliang）的解釋是：這是問關於障礙之法。如果必定有佛性（Buddha-nature），為什麼看不見呢？
十住菩薩（Dashu Bodhisattva，處於十住位的菩薩）以何種法不能明瞭地見到佛，佛又以何種法才能明瞭地見到？
道生（Daosheng）的解釋是：不是懷疑菩薩不能明瞭，而是仍然懷疑他們能夠見到。佛性（Buddha-nature）微妙絕倫，具備各種善行才能見到。菩薩以何種法才能得見呢？僧亮（Sengliang）的解釋是：這是第五個問題。僧宗（Sengzong）的解釋是：下面有兩個難點，共同顯示『見』的意義，而這個問題是根據修行而提出的。寶亮（Baoliang）的解釋是：這是問關於去除障礙之法。
十住菩薩（Dashu Bodhisattva）以何種眼不能明瞭地見到佛，佛又以何種眼才能明瞭地見到？
道生（Daosheng）的解釋是：既然說能夠見到，那麼是以何種眼見到的呢？這實際上是以佛來回答這個問題。僧亮（Sengliang）的解釋是：這是第六個問題。僧宗（Sengzong）的解釋是：前面是根據修行來辨別『見』，這裡是根據『眼』，正是因為因的不同。寶亮（Baoliang）的解釋是：問的是為什麼不能明瞭，十地菩薩（Ten grounds Bodhisattva）以何種眼不能明瞭？佛在五眼之中，用哪種眼才能明瞭呢？
佛告訴（Buddha tells）：善哉！善哉！善男子（Good men）……諸佛世尊（Buddhas）以何種眼見到？
僧亮（Sengliang）的解釋是：福德和智慧的意義。
【English Translation】 What is the reason for again being named 'Eternal, Bliss, Self, and Pure'?
Daosheng (a Buddhist monk) comments: From 'What is the meaning of...' to here, this is the second question. Since it asks about Buddha-nature, taking the arising of seeds as its meaning. Because there is arising and ceasing, hence the question 'What is the reason for again being named 'Eternal, Bliss, Self, and Pure'?' Sengliang (a Buddhist monk) comments: The third question is why it can be called the four meanings of Eternal, Bliss, Self, and Pure. Sengzong (a Buddhist monk) comments: This is a general question about cause and effect. Baoliang (a Buddhist monk) comments: This is a question specifically about the nature of the result. Why is it exclusively called Eternal, Bliss, Self, and Pure?
If all sentient beings have Buddha-nature... all sentient beings possess Buddha-nature.
Daosheng (a Buddhist monk) comments: If Buddha-nature cannot be severed, then it should already have power and function, and be present in the human body, so it should be visible. Why is it not seen? Sengliang (a Buddhist monk) comments: The fourth question is, if it is certain that it exists in the body, why can't one see it oneself? Sengzong (a Buddhist monk) comments: Raising the issue of 'seeing' to distinguish the meaning of existence or non-existence. Baoliang (a Buddhist monk) comments: This asks about the Dharma of obstacles. If it certainly exists, why is it not seen?
What Dharma do the Bodhisattvas of the Ten Abodes (Dashu Bodhisattva, Bodhisattvas in the Ten Abodes) abide in that they cannot clearly see the Buddha, and what Dharma does the Buddha abide in that they can clearly see?
Daosheng (a Buddhist monk) comments: It is not doubting that Bodhisattvas cannot see clearly, but still suspecting that they can see. Buddha-nature is subtle and unsurpassed, and can only be seen by possessing all kinds of good deeds. What Dharma do Bodhisattvas abide in that they can see? Sengliang (a Buddhist monk) comments: This is the fifth question. Sengzong (a Buddhist monk) comments: There are two difficulties below, both showing the meaning of 'seeing', and this question is based on practice. Baoliang (a Buddhist monk) comments: This asks about removing the Dharma of obstacles.
With what kind of eye do the Bodhisattvas of the Ten Abodes (Dashu Bodhisattva) not clearly see the Buddha, and with what eye does the Buddha clearly see?
Daosheng (a Buddhist monk) comments: Since it is said that one can see, with what kind of eye does one see? This is actually answering the question with the Buddha. Sengliang (a Buddhist monk) comments: This is the sixth question. Sengzong (a Buddhist monk) comments: The previous question was based on practice to distinguish 'seeing', this question is based on the 'eye', precisely because of the difference in cause. Baoliang (a Buddhist monk) comments: This asks why one cannot see clearly. With what eye of the Ten Grounds (Ten grounds Bodhisattva) does one not see clearly? Among the five eyes of the Buddha, which eye does the Buddha use to see clearly?
The Buddha tells (Buddha tells): Excellent! Excellent! Good men (Good men)... With what eye do all the Buddhas (Buddhas) see?
Sengliang (a Buddhist monk) comments: The meaning of merit and wisdom.
有短長也。何者。夫作罪則從情為易。修福則逆心為難。難則自策乃成。易則不課自起。以苦滅樂興。謂福以得不喪謂德也。是則一切眾善。無非福德。于中了真者。別名為慧耳。是以無學之地。皆得具其二也。僧宗曰。前後致嘆。蓋發時人之心耳。寶亮曰。明具此莊嚴。乃識此因果之理也。
師子吼菩薩言世尊(至)云何名為福德莊嚴。
案。僧亮曰。將辨其相。發問以起予。僧宗曰。請釋其旨。欲興后問。
善男子慧莊嚴者(至)乃至般若非般若波羅蜜。
案。僧亮曰。目地為行。皆以理解為稱。悉是慧也。凡夫取相之福。不能度生死。非福乃至非般若也。僧宗曰。下有三重釋也。此第一以住下為福。上住為智慧也。寶亮曰。第一從初地至十地。取緣中忘相正觀無漏空解。為慧莊嚴也。取十地觀智。為福德莊嚴也。乃是雙要。是從義取判也。
複次善男子慧莊嚴者(至)聲聞緣覺九住菩薩。
案。僧亮曰。聲聞至九地。有重到未盡。不能少見佛性。不得稱慧。上說凡夫。此說聖人。
複次善男子福德莊嚴(至)無有無果報無礙常住。
案。僧亮曰。學法為福德。無學為智慧也。
善男子汝今具足是二莊嚴(至)是二莊嚴能答是義。
案。僧亮曰。
【現代漢語翻譯】 現代漢語譯本：有長處也有短處。為什麼這麼說呢？因為作惡犯罪順從私慾很容易，修習福德違逆本心卻很難。難，所以要自我鞭策才能成功；易，所以不加約束也會自然而然地產生。以苦來消滅快樂，這就是所謂的福；因為獲得而不喪失，這就是所謂的德。這樣說來，一切善行，無一不是福德。在這些善行中，能夠了悟真理的，就特別稱之為智慧。因此，無學之地（Asekha-bhumi，指阿羅漢果位），都能同時具備福德和智慧這二者。僧宗說：前後都發出讚歎，大概是爲了啓發當時人們的內心吧。寶亮說：說明具備了這些莊嚴，才能認識到這種因果的道理。
師子吼菩薩（Simhanada Bodhisattva）問世尊：世尊，什麼叫做福德莊嚴？
僧亮說：將要辨別福德莊嚴的相狀，所以先提問來引發後面的回答。僧宗說：請世尊解釋其中的旨意，是爲了引出後面的提問。
善男子，智慧莊嚴是指，乃至非般若波羅蜜（Prajnaparamita，智慧到彼岸）。
僧亮說：以地為行，都以理解為名稱，全部都是智慧。凡夫執著于相的福德，不能夠度脫生死，所以說非福乃至非般若。僧宗說：下面有三重解釋。這第一重解釋是以住在下地為福，住在上地為智慧。寶亮說：第一重是從初地（Prthivi，歡喜地）到十地（Dharmamegha，法雲地），取緣中忘相的正觀無漏空解，作為智慧莊嚴。取十地的觀智，作為福德莊嚴。這是雙重需要，是從意義上來判定的。
再次，善男子，智慧莊嚴是指聲聞（Sravaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）、九住菩薩（指菩薩修行過程中的九個階段）。
僧亮說：聲聞到九地，有重複到達而未能窮盡之處，不能夠稍微見到佛性，所以不能稱為智慧。上面說的是凡夫，這裡說的是聖人。
再次，善男子，福德莊嚴是指沒有無果報、無礙、常住。
僧亮說：學法是福德，無學是智慧。
善男子，你現在具足這二種莊嚴，這二種莊嚴能夠回答這個意義。
僧亮說：
【English Translation】 English version: There are strengths and weaknesses. Why is that? Because committing sins and offenses by following one's desires is easy, while cultivating blessings and virtues against one's will is difficult. Because it is difficult, one must spur oneself on to succeed; because it is easy, it arises naturally without being urged. To extinguish pleasure with suffering is what is called 'blessing'; because one obtains and does not lose, this is what is called 'virtue'. Thus, all good deeds are none other than blessings and virtues. Among these good deeds, those that can realize the truth are especially called 'wisdom'. Therefore, the state of No-More-Learning (Asekha-bhumi, referring to the state of Arhat) can possess both blessings and virtues. Sengzong said: The repeated exclamations of praise are probably to inspire the hearts of the people of that time. Baoliang said: It explains that by possessing these adornments, one can recognize the principle of cause and effect.
Simhanada Bodhisattva said to the World Honored One: World Honored One, what is called the adornment of blessings and virtues?
Sengliang said: He is about to distinguish the characteristics of the adornment of blessings and virtues, so he first asks a question to elicit the answer that follows. Sengzong said: He asks the World Honored One to explain the meaning, in order to introduce the questions that follow.
Good man, the adornment of wisdom refers to, up to and including non-Prajnaparamita (Prajnaparamita, wisdom to the other shore).
Sengliang said: Taking the ground as practice, all are named according to understanding, and all are wisdom. The blessings of ordinary people who are attached to appearances cannot liberate them from birth and death, so it is said to be non-blessing and even non-Prajna. Sengzong said: There are three levels of explanation below. This first level explains that dwelling in the lower ground is blessing, and dwelling in the higher ground is wisdom. Baoliang said: The first level is from the first ground (Prthivi, the Ground of Joy) to the tenth ground (Dharmamegha, the Cloud of Dharma), taking the correct contemplation of forgetting appearances and the un-outflowed emptiness liberation in the midst of conditions as the adornment of wisdom. Taking the wisdom of contemplation of the tenth ground as the adornment of blessings and virtues. This is a dual necessity, and it is judged from the meaning.
Again, good man, the adornment of wisdom refers to Sravakas (Sravaka, practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), and Bodhisattvas in the nine abodes (referring to the nine stages in the Bodhisattva's practice).
Sengliang said: Sravakas up to the ninth ground have repeated arrivals that are not exhausted, and they cannot slightly see the Buddha-nature, so they cannot be called wisdom. The above speaks of ordinary people, and this speaks of sages.
Again, good man, the adornment of blessings and virtues refers to that which is without un-resultant retribution, unhindered, and eternally abiding.
Sengliang said: Studying the Dharma is blessing and virtue, and no-more-learning is wisdom.
Good man, you now possess these two adornments, and these two adornments can answer this meaning.
Sengliang said:
結二莊嚴。興問答也。
師子吼菩薩摩訶薩言(至)一種二種者是凡夫相。
案。僧亮曰。上說緣有名福德。凡夫法。若爾者。諸法中無二。具二者。不應問。況能答耶。
佛言善男子若有菩薩(至)則能解知一種二種。
案。僧亮曰。能知一種二種者。一是涅槃。二是生死。皆就有中差別具二。乃見不應言有皆是到。
若言諸法無一二者(至)一切諸法無一無二。
案。僧亮曰。謂說有無。皆是世諦差別者也。
善男子若言一二(至)具二莊嚴者能問能答。
案。僧亮曰。凡夫不見常。不見無常也。
善男子汝問云何為佛性者(至)吾當為汝分別解說。
案。僧亮曰。將欲答問。先舉問而誡令善聽。
善男子佛性者名第一義空。
道生曰。答問佛性體也。要當先見不空。然後見空乃第一義。第一義空。已有不空矣。佛始見之。故唯佛是佛性也。十住菩薩。亦得名見。下至大乘學者。又得名焉。所以舉第一義空。為佛性者。良以義類是同。而該下學。用進后徒。不拘常義。而無非是。必可以答無畏問也。僧亮曰。佛智之境。是因性也。僧宗曰。答初問也。初問果。今答云。以覺了為佛。下改名性。為第一義空。舉境以辨果智之用也。境下
【現代漢語翻譯】 結二莊嚴。興問答也。
師子吼菩薩摩訶薩（Shi Zhi Hou Pusa Mohesa，意為獅子吼大菩薩）言(至)一種二種者是凡夫相。
案。僧亮曰。上說緣有名福德。凡夫法。若爾者。諸法中無二。具二者。不應問。況能答耶。
佛言善男子若有菩薩(至)則能解知一種二種。
案。僧亮曰。能知一種二種者。一是涅槃（Nirvana，意為涅槃）。二是生死。皆就有中差別具二。乃見不應言有皆是到。
若言諸法無一二者(至)一切諸法無一無二。
案。僧亮曰。謂說有無。皆是世諦差別者也。
善男子若言一二(至)具二莊嚴者能問能答。
案。僧亮曰。凡夫不見常。不見無常也。
善男子汝問云何為佛性者(至)吾當為汝分別解說。
案。僧亮曰。將欲答問。先舉問而誡令善聽。
善男子佛性者名第一義空。
道生曰。答問佛性體也。要當先見不空。然後見空乃第一義。第一義空。已有不空矣。佛始見之。故唯佛是佛性也。十住菩薩（Shi Zhu Pusa，意為十住菩薩）。亦得名見。下至大乘學者。又得名焉。所以舉第一義空。為佛性者。良以義類是同。而該下學。用進后徒。不拘常義。而無非是。必可以答無畏問也。僧亮曰。佛智之境。是因性也。僧宗曰。答初問也。初問果。今答云。以覺了為佛。下改名性。為第一義空。舉境以辨果智之用也。境下
【English Translation】 Concluding with twofold adornment, initiating questions and answers.
The Lion's Roar Bodhisattva Mahasattva (Shi Zhi Hou Pusa Mohesa, meaning Lion's Roar Great Bodhisattva) said (to) 'one kind, two kinds' is the characteristic of ordinary beings.
According to Sengliang, the above discusses the merit and virtue arising from conditions, which are the ways of ordinary beings. If this is the case, among all dharmas, there is no duality. If one possesses duality, one should not ask, let alone be able to answer.
The Buddha said, 'Good man, if there is a Bodhisattva (to) then he can understand one kind, two kinds.'
According to Sengliang, 'being able to know one kind, two kinds' means one is Nirvana (Nirvana, meaning Nirvana), and the other is birth and death. Both have differences within them, possessing duality. Therefore, it should not be said that all that exists has arrived.
If it is said that all dharmas are without one or two (to) all dharmas are without one, without two.
According to Sengliang, this refers to the distinction between existence and non-existence, which are differences in worldly truth.
Good man, if it is said one or two (to) one who possesses twofold adornment can ask and can answer.
According to Sengliang, ordinary beings do not see permanence, nor do they see impermanence.
Good man, you ask what is Buddha-nature (to) I will explain and elucidate it for you.
According to Sengliang, in order to answer the question, first raise the question and admonish them to listen carefully.
Good man, Buddha-nature is called the ultimate emptiness.
Daosheng said, 'Answering the question about the essence of Buddha-nature. One must first see non-emptiness, and then see emptiness as the ultimate meaning. Ultimate emptiness already contains non-emptiness. The Buddha first sees it, therefore only the Buddha is Buddha-nature. The Ten-Dwelling Bodhisattvas (Shi Zhu Pusa, meaning Ten-Dwelling Bodhisattvas) can also be called seeing. Even great vehicle learners can also be called that. The reason for citing ultimate emptiness as Buddha-nature is that the meaning and category are the same, encompassing lower learning, using it to advance later followers, not adhering to constant meaning, and without being wrong. It can certainly answer the question of fearlessness.' Sengliang said, 'The realm of Buddha's wisdom is the nature of the cause.' Sengzong said, 'Answering the initial question. The initial question is about the result. Now the answer is, 'to realize is to be a Buddha.' Below, the name 'nature' is changed to 'ultimate emptiness,' citing the realm to distinguish the function of the wisdom of the result. Below the realm
不過常以無常。常是理中之極。故稱第一義也。空者金剛。以是體是苦集。不免壞敗。故可空也。寶亮曰。第一問有兩意。今答亦二別。且先出果性。佛果如如。以法性為體。無一切相。出百非之表。故名第一義空也。
第一義空名為智慧。
案。道生曰。不兼見不名智慧也。僧亮曰。佛照境之智。是果性也。所以境智雙舉者。智以照境為能。境若不深。無以顯智之能。若智照不明。無以表境之深。要以境智相發。智功乃顯也。第一義者是涅槃。涅槃真俗皆實。總名第一義也。空者是生死。生死是俗皆虛。總名為空也。僧宗曰。向已舉境。今明善識第一之與空者。即名佛果能照之智慧也。寶亮曰。既解果性。今先舉體以取智。若不據用以辨體。無以表因果性異。故明佛果眾德。唯以第一義空。為體也。
所言空者不見空與不空。
案。道生曰。單取前句。非第一義也。僧亮曰。釋境空也。生死以癡為本。無所見故也。僧宗曰。簡二乘人也。二乘人在無生平等之時。亦稱第一。佛果居生死之表。亦稱第一人情疑是相濫。是故簡之。謂二乘皆不見空不空也。寶亮曰。佛果體圓。中道之解究竟。於時不復見空與不空為異。但一相無相。空與不空。無可為異。故云。唯有智者。能見空不空。六行之解
【現代漢語翻譯】 現代漢語譯本：然而，通常被認為是恒常的事物實際上是無常的。恒常是真理中最極致的體現，因此被稱為第一義。空，指的是金剛（vajra），因為它的本質是苦和集（duhkha and samudaya），無法避免壞滅，所以可以被視為空。寶亮（Bao Liang）說，第一個問題包含兩層含義，現在的回答也分為兩個方面。首先闡述果性（phalata），佛果（Buddha-phala）如如（tathata），以法性（dharmata）為本體，沒有任何表相，超越了一切相對的概念，因此被稱為第一義空。 第一義空被稱為智慧。 道生（Dao Sheng）說，不包含偏見的見解不能稱為智慧。僧亮（Seng Liang）說，佛照耀境界的智慧，是果性。之所以同時提及境界和智慧，是因為智慧以照耀境界為功能，如果境界不夠深邃，就無法彰顯智慧的功能。如果智慧的照耀不夠明亮，就無法體現境界的深邃。必須通過境界和智慧相互激發，智慧的功用才能顯現。第一義指的是涅槃（nirvana），涅槃的真諦和俗諦都是真實的，總稱為第一義。空指的是生死（samsara），生死是世俗的，都是虛幻的，總稱為空。僧宗（Seng Zong）說，前面已經闡述了境界，現在說明能夠識別第一義和空的人，就是佛果能夠照耀的智慧。寶亮說，既然已經理解了果性，現在首先闡述本體以獲取智慧。如果不根據作用來辨別本體，就無法體現因果性質的差異。因此說明佛果的眾多功德，唯有以第一義空為本體。 所說的空，是指不見空與不空。 道生說，只取前一句，不是第一義。僧亮說，這是解釋境界的空性。生死以愚癡為根本，所以沒有正確的見解。僧宗說，這是爲了區分二乘人（sravakas and pratyekabuddhas）。二乘人在無生平等的境界時，也稱為第一。佛果處於生死之外，也稱為第一，人們可能會懷疑這兩者是否相似，所以要加以區分。二乘人無法見到空與不空。寶亮說，佛果的本體是圓滿的，中道的理解是究竟的，此時不再認為空與不空是不同的。只有一相無相，空與不空，沒有什麼區別。所以說，只有智者，才能見到空不空，理解六行（sadanga）。
【English Translation】 English version: However, what is usually considered permanent is actually impermanent. Permanence is the ultimate manifestation of truth, hence it is called the First Principle. 'Emptiness' refers to vajra (diamond), because its essence is suffering and accumulation (duhkha and samudaya), and it cannot avoid decay, so it can be regarded as empty. Bao Liang said that the first question contains two meanings, and the answer is also divided into two aspects. First, explain the fruit nature (phalata). The Buddha-phala (Buddha-fruit) is tathata (suchness), taking dharmata (dharma-nature) as its essence, without any appearance, transcending all relative concepts, hence it is called the First Principle of Emptiness. The First Principle of Emptiness is called wisdom. Dao Sheng said that a view without prejudice cannot be called wisdom. Seng Liang said that the wisdom of the Buddha illuminating the realm is the fruit nature. The reason why both realm and wisdom are mentioned at the same time is that wisdom takes illuminating the realm as its function. If the realm is not deep enough, the function of wisdom cannot be manifested. If the illumination of wisdom is not bright enough, the depth of the realm cannot be reflected. The function of wisdom can only be manifested through the mutual stimulation of realm and wisdom. The First Principle refers to nirvana, in which both the true and conventional truths are real, and are collectively called the First Principle. 'Emptiness' refers to samsara (birth and death), which is mundane and illusory, and is collectively called emptiness. Seng Zong said that the realm has already been explained earlier, and now it is explained that the person who can recognize the First Principle and emptiness is the wisdom that the Buddha-fruit can illuminate. Bao Liang said that since the fruit nature has been understood, now first explain the essence to obtain wisdom. If the essence is not distinguished according to its function, the difference between the nature of cause and effect cannot be reflected. Therefore, it is explained that among the many merits of the Buddha-fruit, only the First Principle of Emptiness is taken as its essence. What is meant by emptiness is not seeing emptiness and non-emptiness. Dao Sheng said that taking only the previous sentence is not the First Principle. Seng Liang said that this is explaining the emptiness of the realm. Samsara has ignorance as its root, so there is no correct view. Seng Zong said that this is to distinguish the sravakas and pratyekabuddhas (two vehicles). When the two vehicles are in the realm of non-birth and equality, they are also called the first. The Buddha-fruit is outside of samsara and is also called the first. People may suspect that these two are similar, so they must be distinguished. The two vehicles cannot see emptiness and non-emptiness. Bao Liang said that the essence of the Buddha-fruit is complete, and the understanding of the Middle Way is ultimate. At this time, emptiness and non-emptiness are no longer considered different. There is only one aspect of non-aspect, and there is no difference between emptiness and non-emptiness. Therefore, it is said that only the wise can see emptiness and non-emptiness and understand the six practices (sadanga).
。悉爾也。
智者見空及與不空常與無常苦之與樂我與無我。
案。道生曰。明兼見者也。僧亮曰。釋境第一義也。涅槃以智為主。除顛倒故。不空也。僧宗曰。雙識二理。謂佛菩薩也。
空者一切生死。
案。僧亮曰。重釋空也。生死真則無性。俗則無常。故名空也。
不空者謂大涅槃(至)我者謂大涅槃。
案。僧亮曰。重釋第一義也。涅槃真亦無性。俗則常住。故名不空也。寶亮曰。昔明世諦為有。以第一義諦為無。今明生死虛假。空無自體。故名為空。涅槃真實妙有。故名不空。是以一家所解。生死二時是不有。涅槃亦有二時不無也。何者。構因之日。即體虛偽。及至觀解。照無一實。故兩時推求。並無自性。悉是顛倒妄有。今眾生神解。因時已有。修道所除。俗盡真現。兩時不空也。所以稱涅槃不空。生死為空矣。
見一切空不見不空(至)不見我者不名中道。
案。道生曰。不偏見者。佛性體也。僧亮曰。釋佛智也。先辨偏見者。非佛以非是顯是也。僧宗曰。理而為論。豈有不識耶。就教而言。但一向唯作空解。解偏故。不名中道也。
中道者名為佛性。
案。僧亮曰。舉不偏之見。以顯照無不周。所以稱佛也。僧宗曰。指果地性也。寶
【現代漢語翻譯】 現代漢語譯本：悉爾也。
智者能同時看到空和不空，常與無常，苦與樂，我與無我。
案：道生說，這是指明兼而見之的智慧。僧亮說，這是解釋第一義諦的境界。涅槃以智慧為主，因為能去除顛倒，所以是不空的。僧宗說，這是同時認識到兩種真理，指的是佛和菩薩。
空指的是一切生死。
案：僧亮說，這是再次解釋空。生死在真諦層面沒有自性，在俗諦層面是無常的，所以稱為空。
不空指的是大涅槃（至）我指的是大涅槃。
案：僧亮說，這是再次解釋第一義諦。涅槃在真諦層面也沒有自性，在俗諦層面是常住的，所以稱為不空。寶亮說，過去認為世俗諦是有，以第一義諦為無。現在說明生死是虛假的，空無自體，所以稱為空。涅槃是真實妙有，所以稱為不空。因此，一家所理解的，生死這兩個階段是不有，涅槃也有兩個階段是不無。為什麼呢？構築因緣的時候，其體性就是虛偽的，等到觀照理解的時候，照見沒有一個是真實的。所以在兩個階段推求，都沒有自性，都是顛倒妄有的。現在眾生的神識理解，在因緣產生的時候就已經存在，通過修行去除，俗諦窮盡，真諦顯現，這兩個階段是不空的。所以稱涅槃不空，生死為空。
只看到一切是空，而看不到不空（至）看不到我的人，不能稱為中道。
案：道生說，不偏頗的見解，就是佛性的本體。僧亮說，這是解釋佛的智慧。先辨別偏頗的見解，用非佛來顯示是佛。僧宗說，從道理上來說，怎麼會不認識呢？就教義而言，只是片面地理解為空，理解偏頗，所以不能稱為中道。
中道就叫做佛性。
案：僧亮說，舉出不偏頗的見解，來顯示照耀無所不周，所以稱為佛。僧宗說，這是指果地的佛性。寶亮
【English Translation】 English version: Sil Er Ye.
The wise see emptiness and non-emptiness, permanence and impermanence, suffering and happiness, self and non-self.
Commentary: Daosheng said, 'This refers to the wisdom that sees both aspects.' Sengliang said, 'This explains the realm of the first principle. Nirvana is based on wisdom, because it removes delusion, therefore it is non-empty.' Sengzong said, 'This is simultaneously recognizing two truths, referring to Buddhas and Bodhisattvas.'
Emptiness refers to all birth and death (samsara).
Commentary: Sengliang said, 'This is re-explaining emptiness. In the ultimate truth, birth and death have no inherent nature; in the conventional truth, they are impermanent, therefore they are called empty.'
Non-emptiness refers to Great Nirvana (to) Self refers to Great Nirvana.
Commentary: Sengliang said, 'This is re-explaining the first principle. In the ultimate truth, Nirvana also has no inherent nature; in the conventional truth, it is permanent, therefore it is called non-empty.' Baoliang said, 'In the past, the conventional truth was considered existent, and the ultimate truth was considered non-existent. Now it is explained that birth and death are illusory, empty and without self-nature, therefore they are called empty. Nirvana is real and wonderfully existent, therefore it is called non-empty. Therefore, according to one interpretation, the two phases of birth and death are non-existent, and Nirvana also has two phases that are not non-existent. Why? When constructing causes and conditions, its essence is false; when contemplating and understanding, it is seen that nothing is real. Therefore, when seeking in both phases, there is no self-nature, and all are inverted and falsely existent. Now, the spiritual understanding of sentient beings already exists at the time of causation, and it is removed through cultivation. When the conventional truth is exhausted, the ultimate truth appears, and these two phases are non-empty. Therefore, Nirvana is called non-empty, and birth and death are empty.'
Seeing all as empty and not seeing non-empty (to) Not seeing the self is not called the Middle Way.
Commentary: Daosheng said, 'Unbiased view is the essence of Buddha-nature.' Sengliang said, 'This explains the wisdom of the Buddha. First, distinguish biased views, using non-Buddha to reveal Buddha.' Sengzong said, 'In terms of principle, how could one not recognize it? In terms of teaching, it is only a one-sided understanding of emptiness. Because the understanding is biased, it is not called the Middle Way.'
The Middle Way is called Buddha-nature.
Commentary: Sengliang said, 'Raising the unbiased view reveals that illumination is all-pervasive, therefore it is called Buddha.' Sengzong said, 'This refers to the Buddha-nature of the fruition stage.' Baoliang
亮曰。佛果佛性。方是解中道之理耳。
以是義故佛性常恒無有變易。
案。道生曰。不偏則無不真矣。僧亮曰。結智所以是佛也。照周則惑盡。惑盡則無變易也。寶亮曰。遂果性體也。向言見一切空。不見不空。不名中道。下舉二乘不見。以對明。
無明䨱故令諸眾生不能得見。
案。道生曰。不可以不見為無常也。僧亮曰。答第三問也。境界常有。而䨱故不見。
聲聞緣覺見一切空(至)無中道故不見佛性。
案。僧亮曰。顯不見之人也。不見境故。智亦俱亡也。寶亮曰。三乘觀道。偏不見第一義空。故不行中道。中道之行既不成。云何能得見佛性耶。
善男子不見中道者(至)二定苦行三苦樂行。
案。道生曰。三種皆與見中道名也。有真見者。居然自別也。僧亮曰。辨正因緣因性也。凡夫二乘。即情為見非見也。明因有耶正。亦有遠近。以三種別之也。僧宗曰。從此下答第二問也。答中凡有三種。初明正因。第二明緣因。第三明境界因。其前問云。生死無常。復以何理。亦稱性耶。今先收因地三種人。神明斯盡。以其有正因之義。必有成佛之理。非木石也。因中說果。亦稱為性耳。寶亮曰。第二重辨出緣因正因二因性之體也。佛今出三種中道。一定樂行。
【現代漢語翻譯】 現代漢語譯本：僧亮說：『佛果（Buddha-fruit，成佛的果實）和佛性（Buddha-nature，成佛的內在可能性），才是理解中道（Middle Way，不偏不倚的道路）的道理。』
因此，佛性是常恒不變的。
道生說：『不偏頗就沒有不真實的。』僧亮說：『結集智慧，這就是佛。』照亮一切，迷惑就會消失。迷惑消失，就沒有變易。寶亮說：『成就果實，就是佛性的本體。』之前說只看到一切皆空，而看不到不空，就不能稱為中道。下面舉出聲聞（Śrāvaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，通過觀察因緣而覺悟的人）的例子來對比說明。
因為無明（Avidyā，對事物真相的迷惑）遮蔽，導致眾生不能得見佛性。
道生說：『不可以因為看不見就認為是無常。』僧亮說：『回答第三個問題。』境界一直存在，只是因為被遮蔽所以看不見。
聲聞和緣覺只看到一切皆空，所以沒有中道，因此不能得見佛性。
僧亮說：『顯示不能得見佛性的人。』因為看不見真實的境界，所以智慧也一同消失。寶亮說：『聲聞乘、緣覺乘、菩薩乘三種乘的觀道，都偏頗，不能見到第一義空（Paramārtha-śūnyatā，終極的空性）。』所以不能行中道。中道的修行既然不能成就，怎麼能得見佛性呢？
善男子，不能得見中道的人，會執著於二種禪定（Dhyāna，通過冥想達到的精神境界），苦行（Tapas，通過自我折磨進行的修行）和三種苦樂行（苦樂參半的修行）。
道生說：『這三種都與得見中道之名不符。』真正見到中道的人，自然會有所區別。僧亮說：『辨別正因（Hetu，直接原因）、緣因（Pratyaya，輔助原因）和因性（Hetutva，原因的性質）。』凡夫和二乘，以情識為見解，不是真正的見解。說明因有邪正，也有遠近，用這三種來區分。僧宗說：『從這裡開始回答第二個問題。』回答中共有三種。首先說明正因，第二說明緣因，第三說明境界因。之前的問題是：生死無常，又以什麼道理，也稱為性呢？現在先收攝因地上的三種人，他們的神明都窮盡了，因為他們有正因的意義，必定有成佛的道理，不是木頭石頭。在因中說果，也可以稱為性。寶亮說：『第二重辨別出緣因和正因這兩種因性的本體。』佛現在說三種中道，即一定樂行。
【English Translation】 English version: Sengliang said, 'Only the Buddha-fruit (the fruit of becoming a Buddha) and Buddha-nature (the inherent potential to become a Buddha) are the principles for understanding the Middle Way (the path of non-extremes).'
Therefore, Buddha-nature is constant and unchanging.
Daosheng said, 'Without bias, there is nothing that is not true.' Sengliang said, 'Gathering wisdom is what makes a Buddha.' Illuminating everything, delusion will disappear. With delusion gone, there is no change. Baoliang said, 'Achieving the fruit is the essence of Buddha-nature.' Previously, it was said that seeing only emptiness, without seeing non-emptiness, cannot be called the Middle Way. The examples of Śrāvakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who awaken through observing conditions) are given below for comparison.
Because of the obscuration of ignorance (Avidyā, delusion about the true nature of things), sentient beings cannot see Buddha-nature.
Daosheng said, 'One cannot consider it impermanent simply because it is not seen.' Sengliang said, 'Answering the third question.' The realm is always present, but it is not seen because it is obscured.
Śrāvakas and Pratyekabuddhas only see emptiness, so they do not have the Middle Way, and therefore cannot see Buddha-nature.
Sengliang said, 'Revealing those who cannot see Buddha-nature.' Because they do not see the true realm, their wisdom also disappears. Baoliang said, 'The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) observe the path with bias, and cannot see the ultimate emptiness (Paramārtha-śūnyatā, the ultimate emptiness).』 Therefore, they cannot practice the Middle Way. Since the practice of the Middle Way cannot be accomplished, how can they see Buddha-nature?
Good men, those who cannot see the Middle Way will be attached to two kinds of meditation (Dhyāna, mental states achieved through meditation), ascetic practices (Tapas, practices involving self-mortification), and three kinds of painful and pleasurable practices (practices involving both pain and pleasure).
Daosheng said, 'These three are not in accordance with the name of seeing the Middle Way.' Those who truly see the Middle Way will naturally be different. Sengliang said, 'Distinguishing the direct cause (Hetu, the primary cause), the contributing cause (Pratyaya, the secondary cause), and the nature of the cause (Hetutva, the nature of the cause).' Ordinary people and those of the two vehicles take their emotions as views, which are not true views. It explains that causes can be right or wrong, near or far, and distinguishes them with these three. Sengzong said, 'From here onwards, answering the second question.' There are three types of answers. First, explaining the direct cause; second, explaining the contributing cause; third, explaining the realm cause. The previous question was: Since birth and death are impermanent, what principle can also be called nature? Now, first, gather the three types of people on the causal ground. Their spirits are exhausted, because they have the meaning of the direct cause, and they must have the principle of becoming a Buddha, not wood or stone. Speaking of the fruit in the cause can also be called nature. Baoliang said, 'The second emphasis distinguishes the essence of the two causal natures of the contributing cause and the direct cause.' The Buddha now speaks of the three Middle Ways, namely, the practice of fixed pleasure.
二定苦行。三苦樂行。云此三人。盡稱見中道。故菩薩居定樂行者。解稱真俗二諦。終歸除苦得樂。津濟六道。緣因行成就。可為正位。而凡夫居在苦中。心無厭背。云何見中道耶。故一家解云。夫中道有二途。自有諦二中中道。自有理中中道。二諦中中道解。即是緣因性也。理中中道。即是一切眾生。避苦求樂。解正因佛性。夫中道之義。本是稱理之心。然有神識者。無一剎那心中無有此解。天下苦實可避。樂實可求。既用心得所。豈非中道。若苦不可避。而欲強厭。樂不可得。而欲強求。此便乖理。然今此心。既不乖大理。云何非解。但此解是境中之用。非造緣之知。亦非善惡因之所生。若善因所生耶。唯應人天中有。三塗應無。若惡因所生耶。則應三塗獨有。人天應無。而今莫問人天六道。無一剎那。無此解故。故知此解。乃是妙本之異用。無變改之心也。是以勝鬘經說。出如來藏。與自性清凈心。冥會此旨。然則經經微據。理自彰矣。苦樂行。謂聲聞緣覺者。二乘人非不厭背求出世之意。故名為樂。封執居心。不免生死。故名為苦。但二諦中中道解不成。非不是善。故屬緣因。攝正因性故。自宜有然。今者出三種中道。以為二因之體。二因乃同用真如為體。今唯得據用來辨。
定樂行者所謂菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 二、關於『二定苦行』（指外道通過禪定和苦修來尋求真理），『三苦樂行』（指聲聞、緣覺之人，厭惡世間之苦，欣樂涅槃之樂），有人說這三種人都能算是『見中道』（領悟中道）。那麼，菩薩安住于『定樂行』（通過禪定和智慧，在世間行菩薩道）的人，可以理解為通達『真俗二諦』（真諦指空性，俗諦指現象），最終目的是消除痛苦獲得快樂，救濟六道眾生，因為他們的『緣因行』（輔助修行的行為）已經成就，可以算是處於正確的地位。但是，凡夫身處痛苦之中，內心卻沒有厭惡和背離之心，怎麼能說是『見中道』呢？ 所以一家之言解釋說：『中道』有兩種途徑，一種是『二諦中中道』，一種是『理中中道』。『二諦中中道』的理解，就是『緣因性』（指眾生本具的成佛的可能性，需要通過修行才能顯現）。『理中中道』，就是一切眾生都懂得避苦求樂，這可以理解為『正因佛性』（指眾生本具的佛性，是成佛的根本原因）。『中道』的意義，本來就是符合真理的心。凡是有神識的眾生，沒有一剎那心中沒有這種理解：天下的痛苦確實可以避免，快樂確實可以追求。既然用心得當，難道不是中道嗎？如果痛苦不可避免，卻要勉強厭惡；快樂不可得到，卻要勉強追求，這就違背了道理。然而，現在這種避苦求樂的心，既然不違背大道理，怎麼能說不是一種理解呢？只不過這種理解是境中的作用，不是造緣的智慧，也不是善惡因所生。如果是善因所生，那麼只應在人天道中有，三惡道中應沒有；如果是惡因所生，那麼就應三惡道獨有，人天道中應沒有。但是現在無論是人天六道，沒有一剎那沒有這種理解，所以知道這種理解，乃是妙本（指真如佛性）的異用，是沒有變改的心。因此《勝鬘經》（Shrimala Sutra）說，出如來藏（Tathagatagarbha，如來藏指一切眾生皆具的佛性），與自性清凈心（the inherently pure mind）暗合此旨。這樣看來，經典處處都有依據，道理自然就彰顯了。 『苦樂行』，指的是聲聞、緣覺之人，二乘人並非沒有厭惡世間之苦，欣樂出世之意，所以名為『樂』。但是他們封執于自己的修行，不能免於生死輪迴，所以名為『苦』。只是他們的『二諦中中道』的理解不圓滿，但並非不是善，所以屬於『緣因』。因為他們攝取了『正因性』，自然會有所成就。現在提出三種中道，作為二因（正因和緣因）的本體，二因共同以真如（Tathata，事物的真實如是的狀態）為本體，現在只能根據作用來辨別。 『定樂行』指的是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）。
【English Translation】 English version Second, regarding 'Two Ascetic Practices' (referring to outsiders seeking truth through meditation and asceticism), and 'Three Practices of Suffering and Joy' (referring to those of the Shravaka and Pratyekabuddha vehicles who detest the suffering of the world and rejoice in the bliss of Nirvana), some say that these three types of people can be considered as 'seeing the Middle Way' (understanding the Middle Way). Then, those Bodhisattvas who abide in 'Practices of Meditation and Joy' (practicing the Bodhisattva path in the world through meditation and wisdom) can be understood as comprehending the 'Two Truths' (the ultimate truth referring to emptiness, and the conventional truth referring to phenomena), with the ultimate goal of eliminating suffering and attaining happiness, and saving sentient beings in the six realms. Because their 'Auxiliary Causal Practices' (actions that support cultivation) have been accomplished, they can be considered to be in the correct position. However, ordinary people are in the midst of suffering, yet their hearts have no aversion or turning away from it. How can they be said to 'see the Middle Way'? Therefore, one school explains: There are two paths to the 'Middle Way', one is the 'Middle Way within the Two Truths', and the other is the 'Middle Way of Principle'. The understanding of the 'Middle Way within the Two Truths' is the 'Auxiliary Causal Nature' (referring to the potential for Buddhahood inherent in sentient beings, which needs to be manifested through cultivation). The 'Middle Way of Principle' is that all sentient beings understand how to avoid suffering and seek happiness, which can be understood as the 'Direct Cause of Buddha-nature' (referring to the Buddha-nature inherent in sentient beings, which is the fundamental cause of becoming a Buddha). The meaning of the 'Middle Way' is originally a mind that accords with truth. All sentient beings with consciousness do not have a single moment without this understanding: the suffering of the world can indeed be avoided, and happiness can indeed be sought. Since the mind is used appropriately, is it not the Middle Way? If suffering is unavoidable, yet one tries to force aversion; if happiness is unattainable, yet one tries to force seeking, then this goes against reason. However, since this mind of avoiding suffering and seeking happiness does not go against the great principle, how can it not be an understanding? It's just that this understanding is the function within the realm, not the wisdom of creating conditions, nor is it born from good or evil causes. If it is born from good causes, then it should only exist in the realms of humans and gods, and not in the three evil realms; if it is born from evil causes, then it should only exist in the three evil realms, and not in the realms of humans and gods. But now, whether it is in the realms of humans, gods, or the six realms, there is not a single moment without this understanding. Therefore, we know that this understanding is the extraordinary function of the wonderful essence (referring to the Tathata Buddha-nature), and it is a mind that does not change. Therefore, the 'Shrimala Sutra' says that the emergence of the Tathagatagarbha (the womb of the Tathagata, referring to the Buddha-nature inherent in all sentient beings) secretly accords with this meaning with the inherently pure mind. In this way, it seems that there is evidence everywhere in the scriptures, and the principle will naturally be revealed. The 'Practices of Suffering and Joy' refer to those of the Shravakas and Pratyekabuddhas. The two vehicles are not without aversion to the suffering of the world and joy in the intention of transcending the world, so it is called 'joy'. However, they are attached to their own cultivation and cannot escape the cycle of birth and death, so it is called 'suffering'. It's just that their understanding of the 'Middle Way within the Two Truths' is not complete, but it is not that it is not good, so it belongs to the 'Auxiliary Cause'. Because they incorporate the 'Nature of the Direct Cause', they will naturally have some accomplishments. Now, three types of Middle Ways are proposed as the essence of the two causes (the direct cause and the auxiliary cause). The two causes share the same essence of Tathata (the true suchness of things), and now we can only distinguish them based on their function. The 'Practices of Meditation and Joy' refer to Bodhisattva-Mahasattvas (great Bodhisattvas).
(至)阿鼻地獄如三禪樂。
案。僧亮曰。見涅槃常樂。知生死幻偽。安之為化。以為苦也。僧宗曰。從初地乃至十地菩薩。致苦眾生。其心甘樂。如三禪也。
定苦行者謂諸凡夫。
案。僧亮曰。不識真樂。不覺惑苦。常行顛倒。謬以道也。
苦樂行者謂聲聞緣覺(至)行於苦樂作中道想。
案。僧亮曰。二乘比之。于凡為樂。方之菩薩為苦。於此二間。情以為足。故云作中道想也。僧宗曰。從苦法忍。至緣一覺。以其不能安生死。以化物說之為苦。以其解苦性空。于凡夫為勝。亦小小化物。故謂苦樂行也。
以是義故雖有佛性而不能見。
案。僧亮曰。結二乘凡夫。雖有而不見。
善男子如汝所言以何義故(至)三菩提中道種子。
案。道生曰。一切諸佛。莫不由佛而生。是以前佛。是后佛之種類也。僧亮曰。已說因果二性。今通釋二性得名之所由。答第二問也。性有二義。一謂種類相生。二謂守分不改。今言種子者。通說因性。亦通是種矣。僧宗曰。舉其問而答也。向三種心。能生菩提之功。故稱為性耳。非是果故。稱性也。寶亮曰。答第二問。有兩重。初直答因果性之所以。次更明上三人。釋所以有三異之意也。此第一重。先明果。佛性中道解。見
【現代漢語翻譯】 現代漢語譯本： （至）阿鼻地獄（Avici Hell，無間地獄）如同三禪樂（Third Dhyana Heaven，三禪天之樂）。
案：僧亮說：『見到涅槃（Nirvana，寂滅）的常樂，知道生死的虛幻不實，安於此道並以此教化眾生，認為生死是苦。』僧宗說：『從初地乃至十地的菩薩（Bodhisattva），爲了救度受苦的眾生，他們的內心甘之如飴，就像處於三禪天一樣。』
定苦行者指的是那些凡夫俗子。
案：僧亮說：『他們不認識真正的快樂，不覺悟迷惑的痛苦，常常做出顛倒之事，錯誤地把苦行當作正道。』
苦樂行者指的是聲聞（Sravaka，小乘弟子）和緣覺（Pratyekabuddha，獨覺者），（至）在苦與樂之間修行，並認為這就是中道。
案：僧亮說：『二乘之人（指聲聞和緣覺）與凡夫相比，認為這是快樂；但與菩薩相比，又覺得這是痛苦。在這兩者之間，他們自認為滿足，所以說是在苦樂之間尋求中道。』僧宗說：『從苦法忍（Ksanti-dharma-anutpattika，對苦的忍耐）到緣一覺，因為他們不能安於生死，所以用解脫生死來教化眾生，說這是苦。但因為他們理解了苦的本性是空，對於凡夫來說又是殊勝的，也能小小地教化眾生，所以稱為苦樂行。』
因為這個緣故，即使有佛性（Buddha-nature），也不能證見。
案：僧亮說：『總結來說，二乘和凡夫，雖然有佛性，卻不能證見。』
善男子，正如你所說，因為什麼緣故（至）是三菩提（Tri-bodhi，三種覺悟）中道的種子？
案：道生說：『一切諸佛，沒有不是由佛而生的，所以之前的佛，是之後佛的種類。』僧亮說：『已經說了因果二性，現在總的解釋二性得名的由來。回答第二個問題。性有兩種含義：一是種類相生，二是守住本分不改變。現在說種子，是總的說因性，也是總的說種類。』僧宗說：『舉出他的問題來回答。嚮往三種心，能夠產生菩提的功德，所以稱為性。不是因為是果，才稱為性。』寶亮說：『回答第二個問題，有兩層意思。第一層直接回答因果性的由來，第二次更進一步說明上面三種人，解釋為什麼會有三種不同的意思。這是第一層，先說明果，佛性中道的理解。』
【English Translation】 English version: (To) Avici Hell (Avici Hell) is like the joy of the Third Dhyana Heaven (Third Dhyana Heaven).
Commentary: Monk Liang said, 'Seeing the constant joy of Nirvana (Nirvana), knowing the illusion of birth and death, being content with this path and using it to transform others, considering birth and death as suffering.' Monk Zong said, 'From the first Bhumi (stage of Bodhisattva) to the tenth Bhumi, Bodhisattvas (Bodhisattva), in order to save suffering beings, their hearts are filled with joy, just like being in the Third Dhyana Heaven.'
Those who are fixed on ascetic practices refer to ordinary people.
Commentary: Monk Liang said, 'They do not recognize true joy, do not awaken to the suffering of delusion, often do inverted things, and mistakenly regard asceticism as the right path.'
Those who practice both suffering and joy refer to Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), (to) practicing between suffering and joy, and thinking of it as the Middle Way.
Commentary: Monk Liang said, 'Compared to ordinary people, the two vehicles (referring to Sravakas and Pratyekabuddhas) think this is joy; but compared to Bodhisattvas, they feel this is suffering. Between these two, they consider themselves satisfied, so it is said that they seek the Middle Way between suffering and joy.' Monk Zong said, 'From Ksanti-dharma-anutpattika (patience with suffering) to realizing enlightenment alone, because they cannot be at peace with birth and death, they use liberation from birth and death to transform others, saying this is suffering. But because they understand that the nature of suffering is emptiness, it is superior to ordinary people, and they can also transform others in a small way, so it is called the practice of suffering and joy.'
For this reason, even if they have Buddha-nature (Buddha-nature), they cannot see it.
Commentary: Monk Liang said, 'In conclusion, the two vehicles and ordinary people, although they have Buddha-nature, cannot realize it.'
Good man, as you said, for what reason (to) is the seed of the Middle Way of the Three Bodhis (Tri-bodhi, Three kinds of Enlightenment)?
Commentary: Dao Sheng said, 'All Buddhas are born from Buddhas, so the previous Buddha is the seed of the later Buddha.' Monk Liang said, 'The two natures of cause and effect have already been explained, and now the origin of the names of the two natures is explained in general. Answering the second question. Nature has two meanings: one is that kinds give rise to each other, and the other is to keep one's duty and not change. Now saying seed is a general statement of the nature of cause, and also a general statement of kind.' Monk Zong said, 'Raise his question to answer. Yearning for the three kinds of mind, which can produce the merit of Bodhi, so it is called nature. It is not called nature because it is the fruit.' Bao Liang said, 'Answering the second question has two meanings. The first layer directly answers the origin of the nature of cause and effect, and the second further explains the above three kinds of people, explaining why there are three different meanings. This is the first layer, first explaining the fruit, the understanding of the Middle Way of Buddha-nature.'
理周悉也。中道種子者。次答正因因緣。明子能得果也。先明果性所以。今明緣正二因所以也。
複次善男子道有三種謂上下中。
案。道生曰。前言三種中道。但取兼見。為佛性體。而中必能通故。故云道耳。今明三道。取其能通。明真道有在也。僧亮曰。通辨二因二果也。下者正因。上者緣因。中者後身菩薩。及佛果也。僧宗曰。上明正因竟。今收因地之善。明緣因也。凡夫為下。二乘為上。菩薩為中也。寶亮曰。此第二重也。次開因果兩廂。明上見中道者。若計梵天是常。是則曏者定苦行人也。計三寶無常者。是向苦樂行人也。中者是向定樂行人。
下者梵天無常謬見是常。
案。道生曰。背道非實。名為凡夫。凡夫故為下也。僧亮曰。以其沉淪之義。㳂流為下也。僧宗曰。既言謬計。何得言善。今取為緣因者。以其伏結。修六行。攝心於禪道耳。此乃非勝道。要有善義。故不得不取也。寶亮曰。凡夫一向居苦。但有正因也。
上者生死無常(至)阿耨多羅三藐三菩提故。
案。道生曰。與真反也。茍是實者。生死為無上。是以義稱為上矣。僧亮曰。二乘不見佛果常故。于生死無常。不可為謬也。了非為是。謂之計生死為常也。僧宗曰。此釋二乘人也。謬見常者。其傾正
【現代漢語翻譯】 現代漢語譯本：完全理解周遍。『中道種子』是指接下來回答關於正因因緣的問題，闡明子（果）能夠獲得果報。先前闡明了果性的原因，現在闡明緣因和正因這兩個原因的原因。
其次，善男子，道有三種，即下、上、中。
註釋：道生說，前面所說的三種中道，只是選取兼顧的見解，作為佛性的本體。而中道必定能夠通達，所以稱為『道』。現在闡明三種道，選取其能夠通達的特性，闡明真道是存在的。僧亮說，這是爲了全面辨析二因二果。下道是正因，上道是緣因，中道是後身菩薩以及佛果。僧宗說，上面闡明了正因之後，現在收攝因地的善行，闡明緣因。凡夫為下道，二乘為上道，菩薩為中道。寶亮說，這是第二重含義。接下來展開因果兩方面，闡明領悟上見中道的人。如果認為梵天是常，那就是趨向于定苦的修行人。如果認為三寶是無常，那就是趨向于苦樂的修行人。中道是趨向于定樂的修行人。
下道是指凡夫認為梵天無常的謬見是常。
註釋：道生說，背離真道，不符合實際，稱為凡夫。凡夫所以為下道。僧亮說，因為他們沉淪的緣故，隨波逐流為下道。僧宗說，既然說是謬計，怎麼能說是善呢？現在選取它作為緣因，是因為它能夠伏結，修習六行，攝心於禪道。這雖然不是殊勝之道，但也有善的意義，所以不得不選取它。寶亮說，凡夫一直處於痛苦之中，只有正因。
上道是指認為生死無常，直至阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
註釋：道生說，這與真理相反。如果這是真實的，那麼生死就是無上的，因此從意義上稱為上道。僧亮說，二乘（Śrāvaka and Pratyekabuddha，聲聞和緣覺）沒有見到佛果的常住，所以認為生死無常，這不能算是謬誤。把不是的當成是的，才叫做認為生死是常。僧宗說，這是解釋二乘人。謬見常，是他們傾斜了正道。
【English Translation】 English version: Comprehensively understanding everything. 'Middle Path seed' refers to answering the question about the direct cause and condition (hetu-pratyaya) next, clarifying that the child (fruit) can obtain the result. Previously, the reason for the nature of the fruit was explained; now, the reasons for the two causes, the condition and the direct cause, are explained.
Furthermore, good man, there are three kinds of paths, namely lower, upper, and middle.
Annotation: Dao Sheng said, the three kinds of Middle Path mentioned earlier only take into account the comprehensive view as the essence of Buddha-nature. And the Middle Path must be able to penetrate, so it is called 'Path'. Now, clarifying the three paths, selecting their ability to penetrate, clarifying that the true path exists. Seng Liang said, this is to fully analyze the two causes and two results. The lower path is the direct cause, the upper path is the conditional cause, and the middle path is the Bodhisattva (Bodhisattva, 菩薩) in the later life and the fruit of Buddhahood. Seng Zong said, after explaining the direct cause above, now collecting the good deeds of the causal ground, clarifying the conditional cause. Ordinary people are the lower path, the two vehicles (Śrāvaka and Pratyekabuddha, 聲聞和緣覺) are the upper path, and Bodhisattvas are the middle path. Bao Liang said, this is the second layer of meaning. Next, unfolding the two aspects of cause and effect, clarifying those who understand the Middle Path through the upper view. If one considers Brahma (Brahmā, 梵天) to be permanent, then one is heading towards a practitioner of fixed suffering. If one considers the Three Jewels (Triratna, 三寶) to be impermanent, then one is heading towards a practitioner of suffering and joy. The middle path is heading towards a practitioner of fixed joy.
The lower path refers to the erroneous view of ordinary people who believe that the impermanence of Brahma is permanent.
Annotation: Dao Sheng said, deviating from the true path and not conforming to reality is called an ordinary person. That is why ordinary people are the lower path. Seng Liang said, because of their sinking, following the current is the lower path. Seng Zong said, since it is said to be an erroneous view, how can it be said to be good? Now, selecting it as a conditional cause is because it can subdue knots, practice the six practices, and focus the mind on the path of meditation. Although this is not a supreme path, it also has a good meaning, so it must be selected. Bao Liang said, ordinary people are always in suffering and only have a direct cause.
The upper path refers to considering the impermanence of birth and death, up to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, 無上正等正覺).
Annotation: Dao Sheng said, this is contrary to the truth. If this is true, then birth and death are supreme, so it is called the upper path in meaning. Seng Liang said, the two vehicles (Śrāvaka and Pratyekabuddha, 聲聞和緣覺) have not seen the permanence of the fruit of Buddhahood, so considering birth and death to be impermanent cannot be considered an error. Taking what is not as what is, is called considering birth and death to be permanent. Seng Zong said, this is explaining the people of the two vehicles. Erroneously seeing permanence is that they have tilted the right path.
使已盡。唯余習氣。約教而言。二乘猶有八倒之習。如三修所明也。今不取習義為緣因。正取無漏善為緣因。上者凡聖二位。彼凡既下。此聖宜言上也。寶亮曰。二乘行不得中道。然非不是緣因性。若能改於固執。必得上果。
中者名第一義空無常見無常常見於常。
案。道生曰。無有得第一義空者。故不名下也。僧亮曰。見三界過。見涅槃常。以不到故。逆流為上也。僧宗曰。菩薩識第一義空。所以言中也。以離凡夫之下。非二乘之上也。寶亮曰。釋上定樂行人也。菩薩稱而解終歸。用此第一義空為體也。
第一義空不名為下何以故一切凡夫所不得故。
案。僧亮曰。凡夫以㳂流為下。以不得故。于凡不名為上。證非下也。寶亮曰。明二乘不能會此第一義空。故不名中道。若發真解。乃得無上菩提也。凡夫不能得故。所以不名為者。是下也。
不名為上何以故即是上故。
案。道生曰。上道非上。從意為上耳。寶亮曰。反流盡源。故即上也。僧宗曰。既出二重之上。與佛不殊。亦義得為上。中道解故。稱為中耳。寶亮曰。初地以上。有當分之解。與佛解不殊。但未滿足為異耳。二乘人未有此解。豈得同稱為上耳。
諸佛菩薩所修之道不上不下以是義故名為中道。
【現代漢語翻譯】 現代漢語譯本 使已盡。唯余習氣。——（修行）的動力已經耗盡，只剩下殘餘的習氣。 約教而言。二乘猶有八倒之習。如三修所明也。——從教義上來說，聲聞乘和緣覺乘（二乘）仍然有八種顛倒的習氣，就像《三修》中所闡述的那樣。 今不取習義為緣因。正取無漏善為緣因。——現在不取習氣的意義作為緣因，而是取無漏的善法作為緣因。 上者凡聖二位。彼凡既下。此聖宜言上也。——『上』指的是凡夫和聖人兩種地位。既然凡夫是低下的，那麼聖人自然應該說是高上的。 寶亮曰。二乘行不得中道。然非不是緣因性。若能改於固執。必得上果。——寶亮（Baoliang）說：『二乘』的修行不能達到中道，但並非不是緣因的性質。如果能夠改變固執的觀念，必定能夠證得上果。
中者名第一義空無常見無常常見於常。——『中』指的是體悟第一義空（Paramārtha-śūnyatā），在無常中見到無常，在常中見到常。
案。道生曰。無有得第一義空者。故不名下也。——道生（Daosheng）說：沒有人能夠完全證得第一義空，所以不能稱之為『下』。 僧亮曰。見三界過。見涅槃常。以不到故。逆流為上也。——僧亮（Sengliang）說：見到三界的過患，見到涅槃的常住，因為還沒有到達涅槃，所以逆流而上，可以稱之為『上』。 僧宗曰。菩薩識第一義空。所以言中也。以離凡夫之下。非二乘之上也。——僧宗（Sengzong）說：菩薩認識到第一義空，所以說是『中』，因為遠離了凡夫的低下，又不是二乘的高上。 寶亮曰。釋上定樂行人也。菩薩稱而解終歸。用此第一義空為體也。——寶亮（Baoliang）說：解釋『上』指的是安於禪定的修行人。菩薩稱量並理解最終歸宿，用這第一義空作為本體。
第一義空不名為下何以故一切凡夫所不得故。——第一義空不被稱為『下』，為什麼呢？因為一切凡夫都無法證得。
案。僧亮曰。凡夫以㳂流為下。以不得故。于凡不名為上。證非下也。——僧亮（Sengliang）說：凡夫以順流（生死之流）為『下』，因為凡夫無法證得第一義空，所以對於凡夫來說，第一義空不能稱為『上』，但也不能證明它是『下』。 寶亮曰。明二乘不能會此第一義空。故不名中道。若發真解。乃得無上菩提也。凡夫不能得故。所以不名為者。是下也。——寶亮（Baoliang）說：說明二乘不能領會這第一義空，所以不能稱為中道。如果生起真正的理解，才能證得無上菩提。凡夫不能證得，所以不稱為『中』，而是『下』。
不名為上何以故即是上故。——不稱為『上』，為什麼呢？因為它本身就是『上』。
案。道生曰。上道非上。從意為上耳。——道生（Daosheng）說：最高的道不是（相對於低的）『上』，只是從意義上說是『上』罷了。 寶亮曰。反流盡源。故即上也。——寶亮（Baoliang）說：逆流而上，窮盡根源，所以就是『上』。 僧宗曰。既出二重之上。與佛不殊。亦義得為上。中道解故。稱為中耳。——僧宗（Sengzong）說：既然超出了二乘之上，與佛沒有差別，從意義上也可以說是『上』。因為是中道的理解，所以稱為『中』。 寶亮曰。初地以上。有當分之解。與佛解不殊。但未滿足為異耳。二乘人未有此解。豈得同稱為上耳。——寶亮（Baoliang）說：初地以上的菩薩，有相應的理解，與佛的理解沒有差別，只是未達到圓滿的程度有所不同。二乘人沒有這種理解，怎麼能同樣稱為『上』呢？
諸佛菩薩所修之道不上不下以是義故名為中道。——諸佛菩薩所修行的道，既不是『上』，也不是『下』，因為這個緣故，稱為中道。
【English Translation】 English version The driving force is exhausted, only residual habits remain. According to the teachings, the Śrāvakas and Pratyekabuddhas (Two Vehicles) still have the habits of the eight inversions, as explained in the 'Three Trainings'. Now, we do not take the meaning of habit as a causal condition, but rather take undefiled wholesome qualities as a causal condition. 'Above' refers to the two positions of ordinary beings and sages. Since ordinary beings are inferior, sages should naturally be called superior. Baoliang (寶亮) said: 'The Two Vehicles' practice cannot attain the Middle Way, but it is not that it is not the nature of a causal condition. If they can change their stubborn views, they will surely attain the supreme fruit.
'Middle' refers to realizing the Paramārtha-śūnyatā (First Principle Emptiness), seeing impermanence in impermanence, and seeing permanence in permanence.
Daosheng (道生) said: No one can fully attain Paramārtha-śūnyatā, so it cannot be called 'below'. Sengliang (僧亮) said: Seeing the faults of the Three Realms and seeing the permanence of Nirvana, because they have not yet reached Nirvana, going against the stream can be called 'above'. Sengzong (僧宗) said: Bodhisattvas recognize Paramārtha-śūnyatā, so it is called 'middle', because it is far from the inferiority of ordinary beings and not the superiority of the Two Vehicles. Baoliang (寶亮) said: Explaining 'above' refers to practitioners who are content with samādhi. Bodhisattvas weigh and understand the ultimate destination, using this Paramārtha-śūnyatā as the essence.
Paramārtha-śūnyatā is not called 'below', why? Because all ordinary beings cannot attain it.
Sengliang (僧亮) said: Ordinary beings take flowing with the stream (of samsara) as 'below'. Because they cannot attain it, Paramārtha-śūnyatā is not called 'above' for ordinary beings, but it cannot be proven to be 'below'. Baoliang (寶亮) said: It clarifies that the Two Vehicles cannot comprehend this Paramārtha-śūnyatā, so it cannot be called the Middle Way. If true understanding arises, then one can attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Because ordinary beings cannot attain it, it is not called 'middle', but 'below'.
It is not called 'above', why? Because it is itself 'above'.
Daosheng (道生) said: The highest path is not 'above' (relative to 'below'), it is only called 'above' in meaning. Baoliang (寶亮) said: Going against the stream and exhausting the source, therefore it is 'above'. Sengzong (僧宗) said: Since it surpasses the Two Vehicles, there is no difference from the Buddha, so it can also be called 'above' in meaning. Because it is the understanding of the Middle Way, it is called 'middle'. Baoliang (寶亮) said: Bodhisattvas above the first Bhumi (stage) have corresponding understanding, which is no different from the Buddha's understanding, but it differs in that it has not reached perfection. The Two Vehicles do not have this understanding, how can they be called 'above' in the same way?
The path cultivated by all Buddhas and Bodhisattvas is neither 'above' nor 'below', and for this reason, it is called the Middle Way.
案。僧亮曰。第一義空。唯佛乃見。今該取菩薩者。以後身少見佛性。方之九地。名見中道者也。
複次善男子生死本際(至)生老病死之苦是名中道。
案。道生曰。即生死為中道者。明本有也。僧亮曰。說境界因也。但說生死。不說涅槃為異耳。無明是現在苦本。愛是未來苦本也。明二世之苦。以惑為本。具一切空也。是名中道者。三種是中道也。僧宗曰。此下釋境界性也。就此中有八翻明義。此下第一翻。即是答第三問也。略舉二世之因。而過去世中。但取無明。現世中。但取有愛也。無明為現在本際。有愛為未來本際。此之因果。即為中道也。寶亮曰。答第三問也。先釋眾生。所以不能見中道之意。正以無明有愛。生死不絕故也。是名中道者。名十二因緣也。
如是中道能破生死故名為中。
案。僧亮曰。道偏則不能破病。不偏者。則能破病。以破病故。名之為中也。僧宗曰。此境生智。智慧破故。所以稱為破也。寶亮曰。若能觀十二因緣生。稱理之解。必能破生死也。
以是義故中道之法名為佛性。
案。僧亮曰。中道智是佛也。道為智因故。說因為性耳。寶亮曰。既如因緣理而照。生中道之解。得名緣因佛性也。
是故佛性常樂我凈。
案。道生曰
【現代漢語翻譯】 現代漢語譯本：案。僧亮說：『第一義空，只有佛才能證見。現在如果說菩薩也能證見，是因為他們後身能夠稍微見到佛性，可以比擬九地菩薩，稱為見到中道的人。』 複次，善男子，生死的根本（到）生老病死的苦，這叫做中道。 案。道生說：『把生死當作中道，是說明本有的佛性。』僧亮說：『這是說境界的因。只是說了生死，沒有說涅槃，這就是不同之處。無明是現在苦的根本，愛是未來苦的根本。』說明二世的苦，以迷惑為根本，具足一切空性。『這叫做中道』，這三種（無明、愛、生死）就是中道。僧宗說：『下面解釋境界的體性。』就此中有八種方式來闡明意義。下面是第一種方式，也就是回答第三個問題。簡略地舉出二世的因，而在過去世中，只取無明；現世中，只取有愛。無明是現在的根本，有愛是未來的根本。這種因果關係，就是中道。寶亮說：『這是回答第三個問題。』先解釋眾生不能證見中道的原因，正是因為無明和有愛，生死才不會斷絕。『這叫做中道』，是指十二因緣。 像這樣的中道能夠破除生死，所以稱為『中』。 案。僧亮說：『道如果偏頗，就不能破除病苦。不偏頗，就能破除病苦。因為能破除病苦，所以稱之為中。』僧宗說：『這是境界產生智慧，智慧能夠破除，所以稱為破。』寶亮說：『如果能夠觀察十二因緣的生起，以符合真理的理解，必定能夠破除生死。』 因為這個緣故，中道的法被稱為佛性。 案。僧亮說：『中道的智慧就是佛。』道是智慧的因，所以說因是體性。寶亮說：『既然依照因緣的道理來觀照，產生中道的理解，就能夠得到名為緣因佛性的東西。』 因此，佛性是常、樂、我、凈的。 案。道生說
【English Translation】 English version: Annotation: The monk Liang said, 'Only the Buddha can see the ultimate emptiness (第一義空). If we say that Bodhisattvas can also see it, it is because in their later lives they can slightly see the Buddha-nature (佛性), which can be compared to the ninth-ground Bodhisattvas, who are called those who see the Middle Way (中道).' Furthermore, good man, the fundamental boundary of birth and death (生死本際) (to) the suffering of birth, old age, sickness, and death (生老病死之苦) is called the Middle Way. Annotation: Dao Sheng said, 'Taking birth and death as the Middle Way clarifies the inherent Buddha-nature.' The monk Liang said, 'This speaks of the cause of the realm. It only speaks of birth and death, not Nirvana (涅槃), which is the difference. Ignorance (無明) is the root of present suffering, and craving (愛) is the root of future suffering.' It explains that the suffering of the two lifetimes has delusion as its root, fully possessing all emptiness. 'This is called the Middle Way'; these three (ignorance, craving, birth and death) are the Middle Way. The monk Zong said, 'Below explains the nature of the realm.' Within this, there are eight ways to clarify the meaning. Below is the first way, which is also answering the third question. It briefly mentions the causes of the two lifetimes, and in the past lifetime, it only takes ignorance; in the present lifetime, it only takes craving. Ignorance is the root of the present, and craving is the root of the future. This cause and effect relationship is the Middle Way. Bao Liang said, 'This is answering the third question.' First, it explains why sentient beings cannot see the Middle Way, precisely because of ignorance and craving, birth and death will not cease. 'This is called the Middle Way,' referring to the twelve links of dependent origination (十二因緣). Such a Middle Way can break through birth and death, so it is called 'Middle'. Annotation: The monk Liang said, 'If the Way is biased, it cannot break through illness. If it is not biased, it can break through illness. Because it can break through illness, it is called Middle.' The monk Zong said, 'This is the realm generating wisdom, and wisdom can break through, so it is called breaking through.' Bao Liang said, 'If one can observe the arising of the twelve links of dependent origination, with understanding that accords with truth, one will surely be able to break through birth and death.' For this reason, the Dharma (法) of the Middle Way is called Buddha-nature. Annotation: The monk Liang said, 'The wisdom of the Middle Way is the Buddha.' The Way is the cause of wisdom, so it is said that the cause is the nature. Bao Liang said, 'Since one illuminates according to the principle of dependent origination, generating understanding of the Middle Way, one can obtain what is called the causal Buddha-nature (緣因佛性).' Therefore, Buddha-nature is permanent, blissful, self, and pure (常樂我凈). Annotation: Dao Sheng said
。本有種生。非起滅之謂。是以常樂無為耳。僧亮曰。以中道常故。佛性常也。僧宗曰。言性理是常。眾生以惑覆故。不得常用。雖未得常用。要是常因。承此句。可以義合第三問也。寶亮曰。照既窮源。生死苦盡。所以言常也。
以諸眾生不能見故(至)無常無樂無我無凈。
案。僧亮曰。不見三種中道。故無常也。
善男子譬如貧人家有寶藏(至)是人即得常樂我凈。
案。僧亮曰。有而不見者為譬也。
佛性亦爾眾生不見(至)眾生即得常樂我凈。
案。僧亮曰。合譬也義與善業喻同也。寶亮曰。釋旨亦不異上佛性品中意也。答第三問竟此也。
複次善男子眾生起見(至)如是觀智是名佛性。
案。道生曰。十二因緣為中道。明眾生是本有也。若常則不應有苦。若斷則無成佛之理。如是中道觀者。則見佛性也。僧亮曰。上說境界。今說智者緣因也。智慧斷除斷常之惑。無謬斷常之過也。僧宗曰。第二翻也。謂失解則斷常。得解則不斷不常。故借惑以辨觀體也。寶亮曰。上已答三問竟。此文復何意來。故一家所解。凡為二義。一則通論眾生不識因緣之病。二為定因果性有所在。其意云何。眾生既即身有佛性。而所以不得用者。正由不體有為無為故起。常等病。
【現代漢語翻譯】 現代漢語譯本： 本自有種性而生，並非指生滅的意義，因此才是常樂無為的境界。僧亮說：『因為中道是常住的，所以佛性也是常住的。』僧宗說：『所說的性理是常住的，眾生因為被迷惑覆蓋，所以不能常用。雖然未能常用，但畢竟是常住的因。』承接這句話，可以從意義上與第三個問題相合。寶亮說：『照見窮盡根源，生死苦惱都消盡，所以說是常住。』 『因為一切眾生不能看見的緣故，所以（佛性）是無常、無樂、無我、無凈。』 僧亮解釋說：『因為不見三種中道，所以是無常。』 『善男子，譬如貧窮人家中有寶藏，（因此可以得到常樂我凈）。』 僧亮解釋說：『有而不見，是打比方。』 『佛性也是這樣，眾生不能看見，（眾生就可以得到常樂我凈）。』 僧亮解釋說：『這是合譬，意義與善業的比喻相同。』寶亮說：『解釋的旨意也與前面《佛性品》中的意思沒有不同。』第三個問題的回答到此結束。 『再次，善男子，眾生生起見解，（像這樣觀照的智慧就叫做佛性）。』 道生說：『十二因緣是中道，說明眾生本來就具有佛性。如果（佛性）是常住的，就不應該有苦；如果（佛性）是斷滅的，就沒有成佛的道理。像這樣以中道觀照，就能見到佛性。』僧亮說：『上面說的是境界，現在說的是智者所緣的因。智慧能夠斷除斷常的迷惑，沒有謬誤地執著斷常的過失。』僧宗說：『這是第二種解釋，意思是失去正確的理解就會執著斷常，得到正確的理解就不會執著斷常，所以借用迷惑來辨明觀照的本體。』寶亮說：『上面已經回答了三個問題，這段文字又是什麼意思呢？』所以一家所理解的，大概有兩種意義：一是通論眾生不認識因緣的弊病；二是確定因果的性質所在。它的意思是怎樣的呢？眾生既然當下就具有佛性，而之所以不能運用，正是由於不能體會有為和無為的緣故，才生起常等弊病。
【English Translation】 English version: 'Originally, there is a seed of nature that arises, not referring to the meaning of arising and ceasing. Therefore, it is the state of eternal bliss and non-action (常樂無為).』 Monk Liang said, 『Because the Middle Way (中道) is constant, the Buddha-nature (佛性) is also constant.』 Monk Zong said, 『What is said about the nature of principle (性理) is constant, but sentient beings are covered by delusion (惑), so they cannot use it constantly. Although they have not been able to use it constantly, it is ultimately a constant cause (常因).』 Continuing this sentence, it can be meaningfully combined with the third question. Bao Liang said, 『Illuminating and exhausting the source, the suffering of birth and death is exhausted, so it is said to be constant.』 『Because all sentient beings cannot see it, (Buddha-nature) is impermanent (無常), without bliss (無樂), without self (無我), and without purity (無凈).』 Monk Liang explained, 『Because they do not see the three kinds of Middle Way, it is impermanent.』 『Good man, it is like a poor man having a treasure in his house, (therefore he can obtain eternity, bliss, self, and purity (常樂我凈)).』 Monk Liang explained, 『Having it but not seeing it is a metaphor.』 『Buddha-nature is also like this, sentient beings cannot see it, (sentient beings can obtain eternity, bliss, self, and purity (常樂我凈)).』 Monk Liang explained, 『This is a combined metaphor, and the meaning is the same as the metaphor of good deeds.』 Bao Liang said, 『The meaning of the explanation is also not different from the meaning in the previous chapter on Buddha-nature.』 The answer to the third question ends here. 『Furthermore, good man, sentient beings give rise to views, (such wisdom of contemplation is called Buddha-nature (佛性)).』 Dao Sheng said, 『The Twelve Links of Dependent Origination (十二因緣) is the Middle Way (中道), explaining that sentient beings inherently possess Buddha-nature (佛性). If (Buddha-nature) is constant, there should be no suffering; if (Buddha-nature) is annihilated, there is no reason to become a Buddha. Contemplating in this way with the Middle Way, one can see Buddha-nature.』 Monk Liang said, 『The above speaks of the realm, and now speaks of the cause that the wise contemplate. Wisdom can eliminate the delusion of permanence and annihilation, without the fault of mistakenly clinging to permanence and annihilation.』 Monk Zong said, 『This is the second interpretation, meaning that losing correct understanding will lead to clinging to permanence and annihilation, and gaining correct understanding will not lead to clinging to permanence and annihilation, so delusion is used to discern the essence of contemplation.』 Bao Liang said, 『The above has already answered the three questions, so what is the meaning of this passage?』 Therefore, the understanding of one school has roughly two meanings: one is a general discussion of the ills of sentient beings not recognizing dependent origination; the other is to determine the nature of cause and effect. What is its meaning? Since sentient beings inherently possess Buddha-nature, the reason why they cannot use it is precisely because they cannot understand the cause of conditioned and unconditioned, which gives rise to the ills of permanence, etc.
謬解在心。故不能得此常樂我凈。向來明此因果性。即不離十二因緣。使物情識理。不此外覓法。正有斯二意。故次辨此理。其大旨乃爾。復就此文中。略分有九意。第一先明觀十二因緣得所不得所。若先安法性無為理。離斷離常。稱境。而知成緣因佛性。若當緣境不稱境。不安無為。執斷執常。乖中道行。第二正開重因重果。定因果性。明此因果俱不離十二因緣。第三正辨出因果性體相。第四判因果性位。第五嘆十二因緣。因果性理之甚深。第六明眾生雖與此十二因緣共俱。而不覺不知。唯十住菩薩與佛。能窮鑑此深理。故見因緣之始終。第七明行人既觀智窮深。斷生死因緣相續虛偽果盡。便徹見法性。即用此深法為體。得成靈覺。第八辨觀因緣之智有階級。生解有淺深。第九總收結句。今從眾生起見下。為第一意之始。凡夫正起斷起常。乖生滅道。不識法相。理外行心。故不名中道也。無常無斷。乃名中道者。若就生死邊為論。據識生滅道為語。恐此意不然。何以故。世諦虛妄有。即體如幻。終歸滅無。豈不斷不常。唯神明妙體。法性無為。始可得稱不斷不常。能心緣此理。不取有無相。方得名中道。既稱此理解。便識因緣虛。觀照智生。即名緣因佛性。若能如此解。名為得法。
二乘之人雖觀因緣猶亦不
【現代漢語翻譯】 現代漢語譯本 謬解存於心中，因此無法獲得常、樂、我、凈（nitya, sukha, atma, subhra）的境界。如果能夠明白此因果的體性，就不會脫離十二因緣（dvadasanga-pratityasamutpada）。使眾生明白事理，不向外尋求佛法。這裡主要有這兩種含義，所以接下來辨析這個道理，其主要宗旨就是這樣。再就這段文字，略微分為九個方面。第一，先說明觀察十二因緣，得到正確理解和得不到正確理解的情況。如果先安住於法性（dharmata）無為（asamskrta）的道理，遠離斷見（uccheda-drsti）和常見（sasvata-drsti），符合實相，從而知曉成就緣因佛性（pratyaya-hetu-buddhatva）。如果所緣的境界不符合實相，不安住于無為，執著于斷見和常見，就違背了中道（madhyama-pratipada）的修行。第二，正式闡述重重因，重重果，確定因果的體性，說明這因果都不脫離十二因緣。第三，正式辨析因果體性的體相。第四，判別因果體性的位次。第五，讚歎十二因緣，因果體性的道理非常深奧。第六，說明眾生雖然與這十二因緣共同存在，卻不覺察不知曉，只有十住菩薩（dasabhumi-bodhisattva）和佛，能夠徹底洞察這深奧的道理，所以能見到因緣的始終。第七，說明修行人既然用觀智窮盡深理，斷除了生死因緣相續的虛假果報，便能徹見法性，即用這深奧的佛法作為本體，得以成就靈覺。第八，辨析觀察因緣的智慧有階級，產生的理解有深淺。第九，總括收尾。現在從『眾生起見』開始，作為第一層意思的開始。凡夫正是生起斷見和常見，違背了生滅之道，不認識諸法實相，在真理之外用心，所以不稱為中道。無常無斷，才稱為中道。如果就生死方面來談論，根據認識生滅之道來說，恐怕這個意思不對。為什麼呢？世俗諦（samvrti-satya）是虛妄的，它的本體如幻，終歸於滅無，怎麼能說是不斷不常呢？只有神明微妙的本體，法性無為，才可以稱得上是不斷不常。能用心緣于這個道理，不執取有無的相狀，才能稱得上是中道。既然符合這個道理，便認識到因緣是虛假的，觀照的智慧產生，就稱為緣因佛性。如果能夠這樣理解，就稱為得法。 二乘（sravaka-pratyeka-buddha）之人雖然也觀察因緣，但也不...
【English Translation】 English version Misunderstanding resides in the mind, therefore one cannot attain this eternal bliss, self, and purity (nitya, sukha, atma, subhra). If one understands the nature of cause and effect, one will not depart from the twelve links of dependent origination (dvadasanga-pratityasamutpada). It enables beings to understand principles and not seek the Dharma externally. There are mainly these two meanings, so next, this principle is analyzed, and its main purpose is thus. Furthermore, within this text, it is roughly divided into nine aspects. First, it clarifies the situations of observing the twelve links of dependent origination, whether one attains correct understanding or not. If one first dwells in the principle of Dharma-nature (dharmata) and non-action (asamskrta), away from annihilationism (uccheda-drsti) and eternalism (sasvata-drsti), in accordance with reality, thereby knowing the attainment of the causal nature of Buddhahood (pratyaya-hetu-buddhatva). If the object of contemplation does not accord with reality, not dwelling in non-action, clinging to annihilationism and eternalism, one deviates from the practice of the Middle Way (madhyama-pratipada). Second, it formally elucidates the multiple causes and multiple effects, establishing the nature of cause and effect, clarifying that these causes and effects do not depart from the twelve links of dependent origination. Third, it formally distinguishes the substance and characteristics of the nature of cause and effect. Fourth, it judges the positions of the nature of cause and effect. Fifth, it praises the profoundness of the twelve links of dependent origination and the principle of the nature of cause and effect. Sixth, it explains that although beings coexist with these twelve links of dependent origination, they are unaware and do not know, only the Ten-Dwelling Bodhisattvas (dasabhumi-bodhisattva) and Buddhas can thoroughly discern this profound principle, thus seeing the beginning and end of dependent origination. Seventh, it explains that since practitioners exhaustively explore the profound principle with contemplative wisdom, severing the continuous false retribution of the causes and conditions of birth and death, they can thoroughly see the Dharma-nature, that is, using this profound Dharma as the essence, thereby attaining spiritual awareness. Eighth, it distinguishes that the wisdom of observing dependent origination has levels, and the understanding that arises has depths. Ninth, it summarizes and concludes. Now, starting from 'beings arise views,' it is the beginning of the first meaning. Ordinary people precisely give rise to annihilationism and eternalism, deviating from the path of arising and ceasing, not recognizing the characteristics of all dharmas, using the mind outside of the truth, therefore it is not called the Middle Way. Non-permanence and non-cessation are called the Middle Way. If discussing from the aspect of birth and death, according to the path of recognizing arising and ceasing, I fear this meaning is not correct. Why? Conventional truth (samvrti-satya) is illusory, its essence is like a phantom, ultimately returning to extinction, how can it be said to be non-ceasing and non-permanent? Only the subtle essence of the divine, the non-active Dharma-nature, can be called non-ceasing and non-permanent. Being able to use the mind to contemplate this principle, not clinging to the appearance of existence and non-existence, can be called the Middle Way. Since it accords with this principle, one recognizes that dependent origination is false, the wisdom of contemplation arises, and it is called the causal nature of Buddhahood. If one can understand in this way, it is called attaining the Dharma. Those of the Two Vehicles (sravaka-pratyeka-buddha), although they also observe dependent origination, also do not...
得名為佛性。
案。道生曰。滅于死者。乃曰涅槃。茍日不見。豈能得乎無。有得義故。以不得為名。況不觀者耶。僧亮曰。明二乘空觀。未除斷常。不得勝因之名也。僧宗曰。第三翻以二乘人。得理不深。所以不見也。寶亮曰。二諦中中道之解既不成。云何見佛性耶。
佛性雖常以諸眾生無明䨱故不能得見。
案。寶亮曰。因果性常。無明䨱故。所以不見。
又未能渡十二緣河猶如菟馬何以故不見佛性故。
案。道生曰。如菟馬者。二乘觀也。菟馬度河。不得河底。以況眾生無明所䨱。不見理也。僧亮曰。明觀淺也。不見因緣始故。不斷常見。不見因緣終故。不斷斷見也。寶亮曰。第二說三乘同觀無生。但見理不同。有深淺之異。借菟馬度河。為譬也。
善男子是觀十二因緣智慧(至)十二因緣名為佛性。
案。僧宗曰。十二因緣生之性也。寶亮曰。此智慧于有為無為兩理上。生是緣因性也。取觀因緣之智。名緣因性。而體是避苦求樂之解。名正因性。二種雙顯也。
善男子譬如胡菰名為熱病(至)十二因緣亦復如是。
案。道生曰。嚮明十二因緣觀智。該取因時。名為佛性。故以胡菰為譬。真見因緣。然後果成者。非其譬矣。僧亮曰。上說因為種子。是
【現代漢語翻譯】 現代漢語譯本： 被稱為佛性（Buddha-nature）。
案：道生說，在死亡中滅絕，才叫做涅槃（Nirvana）。如果太陽每天都看不見，怎麼能說得到了『無』呢？因為有『得到』的意義，所以用『不得』來命名。更何況是不去觀察的人呢？僧亮說，闡明二乘（聲聞乘和緣覺乘）的空觀，沒有去除斷見和常見，所以不能得到殊勝之因的名稱。僧宗說，第三次翻譯時認為二乘人理解的道理不深刻，所以看不見佛性。寶亮說，對二諦（世俗諦和勝義諦）中中道的理解既然不成立，怎麼能見到佛性呢？
佛性雖然是常存的，但由於眾生的無明（ignorance）遮蔽，所以不能得見。
案：寶亮說，因果之性是常存的，因為無明遮蔽，所以看不見。
又未能渡過十二緣起之河，就像兔子和馬一樣，為什麼呢？因為看不見佛性。
案：道生說，像兔子和馬一樣，是二乘的觀法。兔子和馬渡河，不能到達河底，用此比喻眾生被無明遮蔽，看不見真理。僧亮說，說明觀法淺薄。看不見因緣的開始，所以不斷常見；看不見因緣的終結，所以不斷斷見。寶亮說，第二種說法是三乘（聲聞乘、緣覺乘和菩薩乘）共同觀察無生，但見到的道理不同，有深淺的差異，借用兔子和馬渡河來作比喻。
善男子，觀察十二因緣的智慧（乃至）十二因緣，就叫做佛性。
案：僧宗說，十二因緣是生之性。寶亮說，這種智慧在有為和無為兩種道理上產生，是緣因性。取觀察因緣的智慧，叫做緣因性。而其體是避苦求樂的理解，叫做正因性。兩種同時顯現。
善男子，譬如胡菰（一種菌類）叫做熱病（乃至）十二因緣也是這樣。
案：道生說，前面說明十二因緣的觀智，包含攝取因時，叫做佛性，所以用胡菰來作比喻。真正見到因緣，然後果實成就，不是這樣的比喻。僧亮說，上面說因是種子，是
【English Translation】 English version: It is named Buddha-nature.
Commentary: Daosheng said, 'Extinction in death is called Nirvana. If the sun is not seen every day, how can one attain 'non-being'? Because there is a meaning of 'attainment,' it is named 'non-attainment.' Moreover, what about those who do not observe?' Sengliang said, 'It clarifies that the emptiness contemplation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) has not eliminated the views of permanence and annihilation, so they cannot attain the name of superior cause.' Sengzong said, 'The third translation considers that people of the two vehicles do not deeply understand the principle, so they do not see Buddha-nature.' Baoliang said, 'Since the understanding of the Middle Way in the two truths (conventional truth and ultimate truth) is not established, how can one see Buddha-nature?'
Although Buddha-nature is constant, sentient beings cannot see it because of the obscuration of ignorance (avidyā).
Commentary: Baoliang said, 'The nature of cause and effect is constant, but because of the obscuration of ignorance, it is not seen.'
Furthermore, they have not yet crossed the river of the twelve links of dependent origination, like rabbits and horses. Why? Because they do not see Buddha-nature.
Commentary: Daosheng said, 'Like rabbits and horses, it is the contemplation of the two vehicles. Rabbits and horses crossing the river cannot reach the bottom, which is used to illustrate that sentient beings are obscured by ignorance and do not see the truth.' Sengliang said, 'It clarifies that the contemplation is shallow. Not seeing the beginning of dependent origination, they do not sever the view of permanence; not seeing the end of dependent origination, they do not sever the view of annihilation.' Baoliang said, 'The second explanation is that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) commonly contemplate non-arising, but the principles they see are different, with varying depths. The analogy of rabbits and horses crossing the river is used as a metaphor.'
'Good man, the wisdom of observing the twelve links of dependent origination (up to) the twelve links of dependent origination is called Buddha-nature.'
Commentary: Sengzong said, 'The twelve links of dependent origination are the nature of arising.' Baoliang said, 'This wisdom arises on the two principles of conditioned and unconditioned, which is the causal nature of condition. Taking the wisdom of observing dependent origination is called the causal nature of condition. And its essence is the understanding of avoiding suffering and seeking happiness, which is called the direct causal nature. The two are manifested simultaneously.'
'Good man, it is like the mushroom called 'hot disease' (up to) the twelve links of dependent origination are also like this.'
Commentary: Daosheng said, 'The previous explanation of the wisdom of contemplating the twelve links of dependent origination includes the time of grasping the cause, which is called Buddha-nature, so the mushroom is used as a metaphor. Truly seeing the dependent origination, and then the fruit is accomplished, is not such a metaphor.' Sengliang said, 'The above says that the cause is the seed, which is'
謂種性相生也。今說種子為性。是因中說果。所以為異耳。寶亮曰。為上二因作譬也。雖復非佛。以能得佛果。故名佛性。
善男子佛性者有因有因因有果有果果。
案。道生曰。向佛性名中。有因有果。故今明因果有屬也。僧亮曰。上說因果事已周。悉是會上宗也。分空為兩因。分第一義為兩果。明因果相承。不離因緣。皆無自性也。僧宗曰。第四翻也。有因者十二因緣。為智作因也。因因者。即是智慧。此智為菩提作因。菩提為涅槃作因。是為因家之因。故言因因也。有果有果果者。菩提是果。而涅槃又是菩提家果也。寶亮曰。第二意。正定因果性也。明此因果性。即用十二因緣為體也。有因者正因也。論理應以正因為因因。以正是因緣之因故也。今但正因性。至佛不改。當因位而言因也。因因者。緣因性。有移動不定。故有重因之號也。果者。謂菩提也。種智是萬行果。故受果名也。涅槃對生死得稱。是為果上立果。故云果果也。
有因者即十二因緣。
案。僧亮曰。十二因緣。能生觀智。故名因也。
因因者即是智慧。
案。道生曰。智解十二因緣。是因佛性也。今分為二。以理由解得。從理故成佛果。理為佛因也。解既得理。解為理因。是謂因之因也。僧亮曰。觀智
【現代漢語翻譯】 現代漢語譯本： 這是關於種性相互產生的意思。現在說種子是佛性，這是在因中說果，所以才顯得不同。寶亮說，這是為前面兩種因作比喻。即使不是佛，因為能夠得到佛果，所以稱為佛性。
善男子，佛性有因、有因因、有果、有果果。
道生說，前面佛性的名稱中，有因有果，所以現在說明因果有所歸屬。僧亮說，上面說的因果之事已經完備，全部是會上所宗。將空分為兩種因，將第一義分為兩種果，說明因果相承，不離因緣，都沒有自性。僧宗說，這是第四種翻譯。有因，指的是十二因緣（duodashier yinyuan，the twelve links of dependent origination），作為智慧的因。因因，就是智慧，這個智慧作為菩提（puti，bodhi）的因，菩提作為涅槃（niepan，nirvana）的因，這就是因的因。有果有果果，菩提是果，而涅槃又是菩提的果。寶亮說，這是第二種意思，是正定因果的性質。說明這種因果的性質，就是用十二因緣作為本體。有因，是正因。按道理應該以正因為因因，因為正是因緣的因。現在只是正因的性質，到佛的境界也不會改變，在因位上說因。因因，是緣因的性質，有移動不定，所以有重因的稱呼。果，指的是菩提。種智是萬行的果，所以接受果的名稱。涅槃相對於生死而得名，這是在果上建立果，所以說果果。
有因，就是十二因緣。
僧亮說，十二因緣能夠產生觀智，所以稱為因。
因因，就是智慧。
道生說，智慧理解十二因緣，是因佛性。現在分為兩種，用理由來理解得到，從理所以成就佛果，理是佛的因。理解既然得到理，理解是理的因，這就是因的因。僧亮說，觀智
【English Translation】 English version: This refers to the mutual arising of natures. Now, saying that the seed is Buddha-nature is speaking of the result within the cause, hence the difference. Bao Liang said, this is an analogy for the previous two causes. Even if one is not a Buddha, because one can attain Buddhahood, it is called Buddha-nature.
'Good man, Buddha-nature has cause, cause of cause, result, and result of result.'
Dao Sheng said, in the previous name of Buddha-nature, there are cause and result, so now it is explained that cause and result have an affiliation. Seng Liang said, the above discussion of cause and result is complete, and it is all based on the teachings of the assembly. Dividing emptiness into two causes, and dividing the ultimate meaning into two results, it explains that cause and result are interconnected, inseparable from conditions, and have no self-nature. Seng Zong said, this is the fourth translation. 'Having cause' refers to the twelve links of dependent origination (duodashier yinyuan), which serve as the cause for wisdom. 'Cause of cause' is wisdom itself, this wisdom serves as the cause for Bodhi (puti), and Bodhi serves as the cause for Nirvana (niepan), this is the cause of cause. 'Having result and result of result,' Bodhi is the result, and Nirvana is the result of Bodhi. Bao Liang said, this is the second meaning, the nature of right determination of cause and result. Explaining this nature of cause and result, it uses the twelve links of dependent origination as its substance. 'Having cause' is the direct cause. Logically, the direct cause should be the cause of cause, because it is the cause of conditions. Now, it is only the nature of the direct cause, which does not change until Buddhahood, speaking of cause in the position of cause. 'Cause of cause' is the nature of conditioned cause, which is mobile and uncertain, so it is called the cause of cause. 'Result' refers to Bodhi. Seed-wisdom is the result of myriad practices, so it receives the name of result. Nirvana is named in relation to birth and death, this is establishing a result upon a result, so it is called result of result.
'Having cause' refers to the twelve links of dependent origination.
Seng Liang said, the twelve links of dependent origination can generate contemplative wisdom, so it is called cause.
'Cause of cause' is wisdom.
Dao Sheng said, wisdom understanding the twelve links of dependent origination is the cause of Buddha-nature. Now it is divided into two, understood through reason, from reason therefore achieving Buddhahood, reason is the cause of Buddha. Since understanding has attained reason, understanding is the cause of reason, this is called the cause of cause. Seng Liang said, contemplative wisdom
于涅槃為因因也。以菩提智是涅槃觀智。是菩提故。所以不于菩提為因因者。欲周曆四法故耳。
有果者即是阿耨多羅三藐三菩提。
案。僧亮曰。菩提于觀智為果也。
果果者即是無上大般涅槃。
案。道生曰。成佛得大涅槃。是佛性也。今亦分為二。成佛從理。而至是果也。既成得大涅槃。義在於后。是謂果之果也。僧亮曰。涅槃是菩提之果。望觀智而言是果果義也。
善男子譬如無明為因(至)識亦果亦果果佛性亦爾。
案。道生曰。因果同爲譬耳。作因果不同。前二分為四。此乃為三。此為異也。僧亮曰。舉十二因緣。相生為類也。僧宗曰。無明為行作因。故言因也。此行復為識作因。若類前句。還以行為因因也。一以從前因而生。二以與識作因。故言因因也。而文句言無明為因因。亦應以十二因緣為因因。如似不類也。訊息取耳。寶亮曰。為因果立譬也。就三法上。互望之。有因因果義也。
善男子以是義故十二因緣(至)不來不去非因非果。
案。道生曰。緣生非實。故不出。緣散必滅。故不常。前後故不一。不離故不二也。來去之義類生滅也。非作因故非因。非因故非果也。僧亮曰。不出不滅者。從緣故空無涅槃。是不出。無生死故不滅。下類爾。
【現代漢語翻譯】 現代漢語譯本： 以涅槃作為『因因』（因的因），是因為菩提智慧是觀察涅槃的智慧，是菩提的緣故。之所以不以菩提作為『因因』，是爲了周遍經歷四種法。
有果的，就是阿耨多羅三藐三菩提（無上正等正覺）。
按：僧亮說，菩提對於觀智來說是果。
『果果』，就是無上大般涅槃。
按：道生說，成佛獲得大涅槃，這是佛性。現在也分為二：成佛是從理上說的，而到達涅槃是果。既然成就而獲得大涅槃，意義在於後面，這就是所謂的『果之果』。僧亮說，涅槃是菩提的果，相對於觀智而言，是『果果』的意義。
善男子，譬如無明為因（乃至）識也是果也是『果果』，佛性也是如此。
按：道生說，因果都是譬喻。作為因果不同，前面二者分為四種，這裡分為三種，這是不同之處。僧亮說，舉十二因緣，是用來類比相生的關係。僧宗說，無明為行作因，所以說是『因』。這個行又為識作因，如果類比前面的句子，還應該以行為『因因』。一是由於從前面的因而生，二是與識作因，所以說是『因因』。而文句說無明為『因因』，也應該以十二因緣為『因因』，好像不太類似，需要仔細斟酌。寶亮說，這是為因果設立譬喻，就三種法上，互相看待，有『因因果』的意義。
善男子，因為這個緣故，十二因緣（乃至）不來不去，非因非果。
按：道生說，緣生不是真實的，所以不出；緣散必然滅，所以不常；有前後所以不一；不離所以不二。來去的意義類似於生滅。因為不是作為因產生的，所以不是因；因為不是因，所以不是果。僧亮說，不出不滅，是因為從緣故空無涅槃，所以是不出；沒有生死，所以不滅。下面的也類似。
【English Translation】 English version: Taking Nirvana as the 'cause of cause' is because Bodhi wisdom is the wisdom that observes Nirvana, and it is because of Bodhi. The reason for not taking Bodhi as the 'cause of cause' is to thoroughly experience the four dharmas.
That which has a result is Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
Note: Sengliang said that Bodhi is the result for contemplative wisdom.
The 'result of result' is the unsurpassed Great Nirvana.
Note: Daosheng said that attaining Buddhahood and obtaining Great Nirvana is Buddha-nature. Now it is also divided into two: attaining Buddhahood is spoken of from the perspective of principle, while reaching Nirvana is the result. Since one has attained and obtained Great Nirvana, the meaning lies in what follows, which is the so-called 'result of result'. Sengliang said that Nirvana is the result of Bodhi, and in relation to contemplative wisdom, it is the meaning of 'result of result'.
Good man, for example, ignorance is the cause (and so on) and consciousness is also the result and also the 'result of result', and Buddha-nature is also like this.
Note: Daosheng said that both cause and result are metaphors. As cause and result are different, the former two are divided into four, while this is divided into three, which is the difference. Sengliang said that citing the twelve links of dependent origination is to draw an analogy to the relationship of arising. Sengzong said that ignorance acts as the cause for action, so it is said to be the 'cause'. This action in turn acts as the cause for consciousness. If we compare it to the previous sentence, we should also take action as the 'cause of cause'. First, it arises from the previous cause, and second, it acts as the cause for consciousness, so it is said to be the 'cause of cause'. However, the text says that ignorance is the 'cause of cause', and the twelve links of dependent origination should also be taken as the 'cause of cause', which seems not quite analogous and needs careful consideration. Baoliang said that this is setting up a metaphor for cause and result. Looking at the three dharmas from each other's perspective, there is the meaning of 'cause of cause and result'.
Good man, for this reason, the twelve links of dependent origination (and so on) neither come nor go, neither cause nor result.
Note: Daosheng said that arising from conditions is not real, so it does not emerge; the dispersal of conditions inevitably leads to extinction, so it is not constant; there is before and after, so it is not one; it is not separate, so it is not two. The meaning of coming and going is similar to arising and ceasing. Because it is not produced as a cause, it is not a cause; because it is not a cause, it is not a result. Sengliang said that not emerging and not ceasing is because it is empty and without Nirvana due to conditions, so it does not emerge; there is no birth and death, so it does not cease. The following is similar.
非因非果者。無前者為因。無後者為果也。僧宗曰。第五翻。舉理以成中道觀智之用也。不出者。不出至現在也。不滅者。不一向斷滅。其有續生於后義也。不常者。即是不出。不斷者即不滅也。非一者。因果異故也。非異者。始終相續為一。不來不去者。不從未來來至。現在亦無一物入過去也。非因非果者。非異因家之果。非異果家之因也。寶亮曰。第三意。上明因果性。不離十二因緣。今次出其體相。明十二因緣。正用此真如法性無相無為為體。若如昔教一向談空。恐聖旨不在。若一向是空。何須讚歎。因緣甚深。故知為顯今教也。
善男子是因非果如佛性。
案。道生曰。佛性是種生義。故是因非果也。僧亮曰。正因性。於四法最是。僧宗曰。此下第六因果門也。謂十二因緣境界性也。
是果非因如大涅槃。
案。道生曰。涅槃是究竟義故。唯果而非因也。僧亮曰。無複果也。僧宗曰。極果報也。
是因是果如十二因緣所生之法。
案。道生曰。乖理為作有。皆因緣生也。無不因無不果也。僧亮曰。觀智也。于正因為果。于菩提為因也。僧宗曰。取觀照之智。通因果也。
非因非果名為佛性。
案。道生曰。不從因有。又非更造也。
非因果故常恒無
【現代漢語翻譯】 現代漢語譯本 『非因非果』是指：沒有前者作為『因』，沒有後者作為『果』。僧宗（Sengzong）說：這是第五種解釋，舉出道理來成就中道觀智的運用。『不出』，是指不超出到現在這個階段。『不滅』，不是指完全斷滅，而是指還有延續到後世的可能性。『不常』，就是『不出』的意思。『不斷』，就是『不滅』的意思。『非一』，是因為因果不同。『非異』，是因為始終相續成為一體。『不來不去』，不是從未來來到現在，也沒有任何東西進入過去。『非因非果』，不是指不同於『因』的『果』，也不是指不同於『果』的『因』。寶亮（Baoliang）說：這是第三種意思，上面說明了因果的性質，不離十二因緣。現在進一步說明它的體相，闡明十二因緣，正是以這真如法性、無相無為作為本體。如果像以前的教義那樣一味談空，恐怕不符合佛的旨意。如果一切都是空，又何必讚歎因緣的甚深呢？所以知道這是爲了顯明現在的教義。
『善男子，是因非果』，比如佛性（Buddha-nature）。
道生（Daosheng）說：佛性是產生萬物的根源，所以是『因』而非『果』。僧亮（Sengliang）說：這是正因性，在四法中最為重要。僧宗（Sengzong）說：這以下是第六個因果門，指的是十二因緣的境界性。
『是果非因』，比如大涅槃（Mahaparinirvana）。
道生（Daosheng）說：涅槃是最終的境界，所以只是『果』而不是『因』。僧亮（Sengliang）說：沒有其他的果了。僧宗（Sengzong）說：這是最終的果報。
『是因是果』，比如十二因緣所生的法。
道生（Daosheng）說：違背真理而造作有，都是因緣所生。沒有不是『因』，沒有不是『果』。僧亮（Sengliang）說：這是觀智，對於正因來說是『果』，對於菩提（Bodhi）來說是『因』。僧宗（Sengzong）說：取觀照的智慧，貫通因果。
『非因非果』，名為佛性（Buddha-nature）。
道生（Daosheng）說：不是從『因』產生，也不是另外造作的。
因為不是因果，所以是常恒不變的。
【English Translation】 English version 'Neither cause nor effect' means: there is no preceding one as 'cause', and no following one as 'effect'. Sengzong (僧宗) said: This is the fifth interpretation, citing reason to achieve the application of the Middle Way wisdom. 'Not emerging' means not exceeding the present stage. 'Not ceasing' does not mean complete annihilation, but rather the possibility of continuing into future lives. 'Not permanent' is the meaning of 'not emerging'. 'Not discontinuous' is the meaning of 'not ceasing'. 'Not one' is because cause and effect are different. 'Not different' is because they continuously succeed each other as one entity. 'Neither coming nor going' means not coming from the future to the present, nor does anything enter the past. 'Neither cause nor effect' does not refer to the 'effect' that is different from the 'cause', nor the 'cause' that is different from the 'effect'. Baoliang (寶亮) said: This is the third meaning. The above explains the nature of cause and effect, which is inseparable from the Twelve Links of Dependent Origination. Now, it further explains its substance and characteristics, clarifying that the Twelve Links of Dependent Origination precisely use this True Thusness Dharma-nature, without characteristics and without action, as its essence. If, like the previous teachings, one only talks about emptiness, I am afraid it does not conform to the Buddha's intention. If everything is empty, why praise the profoundness of Dependent Origination? Therefore, we know that this is to reveal the present teachings.
'Good man, what is cause but not effect' is like Buddha-nature (佛性).
Daosheng (道生) said: Buddha-nature is the origin of all things, so it is 'cause' but not 'effect'. Sengliang (僧亮) said: This is the nature of the primary cause, which is the most important of the four dharmas. Sengzong (僧宗) said: The following is the sixth gate of cause and effect, referring to the realm-nature of the Twelve Links of Dependent Origination.
'What is effect but not cause' is like Great Nirvana (Mahaparinirvana).
Daosheng (道生) said: Nirvana is the ultimate state, so it is only 'effect' and not 'cause'. Sengliang (僧亮) said: There is no other effect. Sengzong (僧宗) said: This is the ultimate karmic reward.
'What is both cause and effect' is like the dharmas produced by the Twelve Links of Dependent Origination.
Daosheng (道生) said: Creating existence against the truth is all produced by Dependent Origination. There is nothing that is not 'cause', and nothing that is not 'effect'. Sengliang (僧亮) said: This is wisdom of observation, which is 'effect' for the primary cause and 'cause' for Bodhi (菩提). Sengzong (僧宗) said: Take the wisdom of contemplation to connect cause and effect.
'What is neither cause nor effect' is called Buddha-nature (佛性).
Daosheng (道生) said: It is not produced from 'cause', nor is it created separately.
Because it is neither cause nor effect, it is constant and unchanging.
變。
案。道生曰。作有故起滅。得本自然。無起滅矣。僧亮曰。菩提果性。非因所作。所以名第一義也。僧宗曰。謂三菩提也。非因故非因。不為生所生故非果也。以非生因所得故。所以常恒也。寶亮曰。第四意。明判因果性位也。是因者正因也。正因唯得居因位。不得稱果也。是果非因者。涅槃也。唯得名果。不得稱因也。是因是果者。緣因性有。即因即果義也。非因非果者。還遣向言涅槃名果。萬行是因。物情執言。謂是生因生果。今遣言。涅槃之體。百非所不得。非生因之因。復非生因之果。無名無相。豈是因是果耶。
以是義故我經中說(至)非諸聲聞緣覺所及。
案。道生曰。因果之義。備於十二因緣中矣。十住菩薩。其猶病諸。況二乘乎。僧亮曰。以上空有二門辨義。皆非二乘所測也。舉昔所說三事。證因緣理甚深。一嘆理甚深。二眾生不知。三唯佛能了。下別釋也。僧宗曰。第七翻。非二乘所智。故曰無知無見也。
以何義故甚深甚深(至)無有慮知和合而有。
案。僧亮曰。第一證甚深也。僧宗曰。釋甚深也。續故不斷。滅故不常。故能辨果也。雖唸唸滅者。以相似種類。遂有一用也。寶亮曰。第五意。讚歎十二因緣理深。本嘆此理深者。乃意在神明體真。不論生
【現代漢語翻譯】 現代漢語譯本：
變。
案：道生說：『因為有，所以有生起和滅亡。得其根本，自然就沒有生起和滅亡了。』僧亮說：『菩提（Bodhi，覺悟）的果性，不是因為造作而產生的，所以稱為第一義。』僧宗說：『指的是三菩提（Sam Bodhi，正等覺、無上正等覺、圓滿正等覺）啊。不是因為因，所以不是因；不為生所生，所以不是果。因為不是由生因所得，所以是常恒不變的。』寶亮說：『第四個意思是，明確判斷因果的體性和位置。是因的，是正因。正因只能處於因的位置，不能稱為果。是果不是因的，是涅槃（Nirvana，寂滅）。只能稱為果，不能稱為因。是因也是果的，是緣因的體性，即因即果的含義。不是因也不是果的，還是遣除執著，說涅槃名為果，萬行是因，世人執著于言語，認為是生因生果。現在遣除這種說法，涅槃的本體，百非所不能及，不是生因的因，也不是生因的果。無名無相，怎麼能說是因是果呢？』 因為這個緣故，我的經中說（直到）不是所有聲聞（Śrāvaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，靠自己悟道者）所能達到的。
案：道生說：『因果的含義，都包含在十二因緣中了。十住菩薩（Daśa-bhūmika Bodhisattva，十地菩薩），就像生病一樣，更何況是二乘呢？』僧亮說：『以上用空有二門來辨別含義，都不是二乘所能測度的。』舉出以前所說的三件事，證明因緣的道理非常深奧。一是讚歎道理深奧，二是眾生不知道，三是隻有佛才能瞭解。下面分別解釋。僧宗說：『第七次翻譯，不是二乘所能理解的，所以說是無知無見。』 因為什麼緣故說甚深甚深（直到）沒有思慮、知覺的和合而有。
案：僧亮說：『第一是證明甚深。』僧宗說：『解釋甚深。』延續所以不斷，滅亡所以不常，所以能夠分辨果。雖然唸唸滅亡，但因為相似的種類，所以才有一個作用。寶亮說：『第五個意思是，讚歎十二因緣的道理深奧。本來讚歎這個道理深奧，實際上意在神明體真，不論生。
【English Translation】 English version:
Change.
Commentary: Daosheng said, 'Because there is existence, there is arising and ceasing. Attaining the root, there is naturally no arising and ceasing.' Sengliang said, 'The fruit-nature of Bodhi (覺悟, enlightenment) is not produced by creation, therefore it is called the ultimate meaning.' Sengzong said, 'It refers to the three Bodhis (Sam Bodhi, 正等覺, Right Enlightenment; 無上正等覺, Supreme Right Enlightenment; 圓滿正等覺, Perfect Right Enlightenment). It is not because of a cause, therefore it is not a cause; it is not born from birth, therefore it is not a fruit. Because it is not obtained from a birth-cause, therefore it is constant and unchanging.' Baoliang said, 'The fourth meaning is to clearly judge the nature and position of cause and effect. That which is a cause is a direct cause. A direct cause can only be in the position of a cause and cannot be called a fruit. That which is a fruit and not a cause is Nirvana (寂滅, extinction). It can only be called a fruit and cannot be called a cause. That which is both a cause and a fruit is the nature of dependent origination, meaning it is both cause and fruit. That which is neither a cause nor a fruit is still eliminating attachment, saying that Nirvana is called a fruit, and myriad practices are the cause. People are attached to words, thinking they are birth-causes and birth-fruits. Now, eliminating this view, the essence of Nirvana cannot be reached by a hundred negations; it is not the cause of a birth-cause, nor is it the fruit of a birth-cause. Without name or form, how can it be said to be a cause or a fruit?' For this reason, it is said in my sutra (until) it is not reached by all Śrāvakas (聽聞佛法而悟道者, Hearers) and Pratyekabuddhas (靠自己悟道者, Solitary Buddhas).
Commentary: Daosheng said, 'The meaning of cause and effect is fully contained in the twelve links of dependent origination. The Ten-Dwelling Bodhisattvas (Daśa-bhūmika Bodhisattva, 十地菩薩, Ten-Ground Bodhisattvas) are like those who are ill, let alone the Two Vehicles?' Sengliang said, 'The above uses the two gates of emptiness and existence to distinguish meaning, which cannot be fathomed by the Two Vehicles.' Citing the three things previously mentioned proves that the principle of dependent origination is very profound. First, it praises the profundity of the principle; second, sentient beings do not know it; third, only the Buddha can understand it. The following explains them separately. Sengzong said, 'The seventh translation is not understood by the Two Vehicles, therefore it is said to be without knowledge or vision.' For what reason is it said to be very profound, very profound (until) there is no deliberation, knowledge, or combination that exists.
Commentary: Sengliang said, 'First, it proves profundity.' Sengzong said, 'Explaining profundity.' Continuing, therefore not ceasing; ceasing, therefore not constant; therefore, it can distinguish the fruit. Although ceasing moment by moment, because of similar kinds, there is a function. Baoliang said, 'The fifth meaning is to praise the profundity of the principle of the twelve links of dependent origination. Originally praising the profundity of this principle, the intention is actually in the spirit manifesting truth, regardless of birth.'
死。生死虛構。有何甚深。而所以獨嘆十二因緣。不嘆五陰十二入十八界等者。是等因成假名法門。非始終相續。十二因緣是始終法門。故就此為嘆也。無知無見者。理既深遠。豈易可知見。唯佛行滿。得具足見。十住彷彿見也。不可思惟者。法性理幽。唯佛境界。非是二乘下地可思忖也。以何義故。名甚深者。此下去正釋因緣之體。所以甚深之意。明眾生行業。不常不斷。而果報不忘。眾生若造業。直以虛偽神明為體。應逐三相無常。若逐三相所作善惡業。云何得在。而起業后。經百千萬劫。由自得報故。知有法性。為神解主。常繼真不滅。其體既無興廢。用那得滅。若得解以後。癡用乃可無。后未有解來常癡。故是業。業即是癡。障智之義。呼為煩惱。招生感果。因之為業。即一體而義分也。雖唸唸滅。無所失者。既真俗共為神明。俗邊乃可三相滅。就真邊往取。癡義常存。故無所失也。雖無作者。雖無有如神我作者。而不無作業也。雖無受者。雖無有如十六知見神我受者。而有因必得果也。無有慮知和合有者。亦無有如外道所計神我和合知者。然有因故牽果。理數相感召。如其無此法性為體。起業之後。寄致何處。昔經乃唱。有成就之語。定若為成就耶。
一切眾生雖與十二(至)不見知故無有始終。
【現代漢語翻譯】 現代漢語譯本：死亡和生存都是虛幻的構造。有什麼特別深刻的，以至於唯獨讚歎十二因緣（avidyā, saṃskāra, vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā, tṛṣṇā, upādāna, bhava, jāti, jarā-maraṇa，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），而不讚嘆五陰（rūpa, vedanā, saṃjñā, saṃskāra, vijñāna，色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（六根、六塵、六識）等呢？因為那些只是構成假名法門的因素，並非始終相續。十二因緣是始終相續的法門，所以才特別讚歎它。 『無知無見』是因為其理深遠，豈能輕易被知見？只有佛陀修行圓滿，才能完全了知。十住菩薩也只是彷彿見到一點。『不可思議』是因為法性之理幽深，唯有佛的境界，不是二乘（聲聞和緣覺）等低層次修行者可以思忖的。為什麼稱之為『甚深』呢？接下來要解釋因緣的本體，以及它之所以甚深的含義。說明眾生的行業（karma）既不是常恒不變，也不是斷滅，而果報不會遺忘。眾生如果造業，直接以虛偽的神明為體。應該隨逐三相（生、住、滅）的無常變化。如果隨逐三相，那麼所作的善惡業又如何存在呢？然而，在起業之後，經過百千萬劫，仍然會得到果報，因此可知有法性作為神解的主宰，常恒相續，真實不滅。它的本體既然沒有興衰，它的作用又怎麼會滅亡呢？如果得到解脫以後，癡的作用才可以消除。在未解脫之前，一直是愚癡的，所以說是業。業就是癡，是障礙智慧的意思，所以稱為煩惱。招生感果，因此稱為業，即一體而含義不同。 雖然唸唸生滅，但沒有失去什麼。因為真俗共同作為神明，俗諦的一面會隨三相而滅，但就真諦的一面來說，愚癡的含義常存，所以沒有失去什麼。雖然沒有作者，沒有像神我一樣的作者，但並非沒有作業。雖然沒有受者，沒有像十六知見神我一樣的受者，但有因必得果。沒有慮知和合的有，也沒有像外道所計的神我和合知。然而，因為有因，所以牽引果，理數相互感召。如果不是以法性為體，那麼起業之後，又寄存在哪裡呢？以前的經典說有成就之語，那麼這個成就又是什麼呢？ 一切眾生雖然與十二因緣相連，但因為不見知，所以沒有始終。
【English Translation】 English version: Death and birth are illusory constructs. What is so profoundly deep that only the Twelve Nidānas (avidyā, saṃskāra, vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā, tṛṣṇā, upādāna, bhava, jāti, jarā-maraṇa, ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are praised, and not the Five Skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna, form, feeling, perception, mental formations, consciousness), the Twelve Āyatanas (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma) and the Eighteen Dhātus (six sense organs, six sense objects, six consciousnesses), etc.? Because those are merely factors constituting the provisional name dharma, not continuously connected from beginning to end. The Twelve Nidānas are a dharma that is continuously connected from beginning to end, therefore they are especially praised. 'Without knowledge and without seeing' is because its principle is profound and far-reaching, how can it be easily known and seen? Only when the Buddha's practice is complete can he fully understand. Bodhisattvas of the Ten Abodes only vaguely see a little. 'Inconceivable' is because the principle of Dharma-nature is profound and subtle, it is only the realm of the Buddha, not something that practitioners of the Two Vehicles (Śrāvakas and Pratyekabuddhas) and other lower levels can contemplate. Why is it called 'profound'? Next, the substance of Dependent Origination will be explained, as well as the meaning of why it is so profound. It explains that the karma of sentient beings is neither constant nor annihilated, and the karmic retribution is not forgotten. If sentient beings create karma, it directly takes the false and illusory spirit as its substance. It should follow the impermanent changes of the Three Marks (arising, abiding, ceasing). If it follows the Three Marks, then how can the good and evil karma that is created exist? However, after creating karma, after hundreds of millions of kalpas, one will still receive the karmic retribution, therefore it can be known that there is Dharma-nature as the master of spiritual understanding, constantly continuing, truly not perishing. Since its substance has no rise and fall, how can its function perish? If one attains liberation, then the function of ignorance can be eliminated. Before liberation, one is always ignorant, therefore it is called karma. Karma is ignorance, it is the meaning of obstructing wisdom, therefore it is called affliction. It invites birth and feels the result, therefore it is called karma, which is one entity with different meanings. Although it ceases moment by moment, nothing is lost. Because the true and the conventional together serve as the spirit, the conventional aspect will cease with the Three Marks, but in terms of the true aspect, the meaning of ignorance always exists, so nothing is lost. Although there is no creator, no creator like a self-god, it is not that there is no action. Although there is no receiver, no receiver like the self-god with sixteen knowledges and views, there must be a result if there is a cause. There is no knowing combination of deliberation, nor is there a knowing combination of self-god as calculated by external paths. However, because there is a cause, it pulls the result, and the principles and numbers attract each other. If it were not for Dharma-nature as the substance, then after creating karma, where would it be deposited? The previous scriptures said that there are words of accomplishment, so what is this accomplishment? Although all sentient beings are connected to the Twelve Nidānas, because they do not see and know, there is no beginning and no end.
案。道生曰。不從作有。豈有始乎。既不見知。何有終也。
十住菩薩唯見其終不見其始。
案。道生曰。十住幾見彷彿其終也。始既無際。窮理乃睹也。僧亮曰。證不見者也。僧宗曰。十二因緣。至金剛時斷故。其終易了。尋其本源。不可而知也。
諸佛世尊見始見終以是義故諸佛了了得見佛性。
案。僧亮曰。證唯佛能見也。僧宗曰。始無源而照。正以始於無始。如凈名言從癡有愛。豈知始乎。勝鬘亦云。無始無明也。
善男子一切眾生不能見於十二因緣是故輪轉。
案。僧亮曰。舉不見之損以結也。
善男子如蠶作繭自生死(至)流轉生死猶如拍鞠。
案。僧亮曰。為不見者。為譬也。寶亮曰。第六意。眾生雖與此理共俱。而不覺知故。作因得苦。無窮無已。唯諸佛菩薩。覺知此理。修因感果。窮此因緣。故知始知終。今言十住菩薩。知終不知始者。恐此非實論。何以知。然佛既始終但見。何容十住指知終不知始。亦應彿仿知始。而今但言知終不知始者。此正為課不行道者。云十住菩薩。三阿僧祇行道。尚不知始。況不行者而知。若約事作行。有終可據。始既微末難尋。故但言知終。理而為語。則始終俱彷彿。知唯佛一人。獨了了窮。鑑此十二因緣。
【現代漢語翻譯】 現代漢語譯本： 案：道生（Daosheng）說：『不從「作有」開始，哪裡會有開始呢？既然不能被認知，又哪裡會有終結呢？』 十住菩薩（Shi Zhu Pusa，指菩薩修行過程中的十個階段）只能看到終結，看不到開始。 案：道生（Daosheng）說：『十住菩薩（Shi Zhu Pusa）只是彷彿看到終結。開始既然沒有邊際，窮盡真理才能看到。』僧亮（Sengliang）說：『這是證明他們不能完全看見。』僧宗（Sengzong）說：『十二因緣（Shi Er Yinyuan，佛教關於生命輪迴的十二個環節），到金剛（Jingang，比喻堅固的智慧）時斷滅，所以終結容易瞭解。追尋它的本源，是不可知的。』 諸佛世尊（Zhu Fo Shizun，諸佛的尊稱）能看到開始和終結，因為這個緣故，諸佛才能完全清楚地見到佛性（Foxing，覺悟的本性）。 案：僧亮（Sengliang）說：『這是證明只有佛才能完全看見。』僧宗（Sengzong）說：『開始沒有源頭可以照見，正是因為開始於無始。如《維摩詰經》（Vimokirti Sutra）所說，從愚癡產生愛，哪裡知道開始呢？《勝鬘經》（Shrimala Sutra）也說，無始無明（Wushi Wuming，沒有開始的無明）。』 善男子（Shannanzi，佛陀對在家男性的稱呼），一切眾生不能見到十二因緣（Shi Er Yinyuan），所以才在輪迴中流轉。 案：僧亮（Sengliang）說：『這是舉出不能看見的壞處來作總結。』 善男子（Shannanzi），如同蠶作繭，自己束縛自己，以至於生死（省略部分內容）流轉生死，就像拍球一樣。 案：僧亮（Sengliang）說：『這是為那些不能看見的人作比喻。』寶亮（Baoliang）說：『第六意識（Diliu Yishi，佛教中的意識之一），眾生雖然與這個道理共同存在，卻不覺知，所以造作惡因，得到苦果，無窮無盡。只有諸佛菩薩（Zhu Fo Pusa）覺知這個道理，修善因，感得善果，窮盡這個因緣，所以知道開始和終結。現在說十住菩薩（Shi Zhu Pusa）知道終結卻不知道開始，恐怕這不是真實的論述。為什麼這麼說呢？既然佛能始終都看見，怎麼能說十住菩薩（Shi Zhu Pusa）只知道終結而不知道開始呢？也應該彷彿知道開始，而現在只說知道終結不知道開始，這正是爲了考察那些不修行的人。說十住菩薩（Shi Zhu Pusa）經過三大阿僧祇劫（San Da Asengqi Jie，極長的時間單位）的修行，尚且不知道開始，更何況不修行的人呢？如果從事情上修行，有終結可以依據。開始既然微小難以尋覓，所以只說知道終結。如果從理上來說，那麼開始和終結都只是彷彿知道，只有佛一個人，才能完全清楚地窮盡，洞察這十二因緣（Shi Er Yinyuan）。』
【English Translation】 English version: Commentary: Daosheng (Daosheng) said, 'If it doesn't start from 'making existence', where would there be a beginning? Since it cannot be known, where would there be an end?' The Ten Abiding Bodhisattvas (Shi Zhu Pusa, referring to the ten stages of a Bodhisattva's practice) only see the end and do not see the beginning. Commentary: Daosheng (Daosheng) said, 'The Ten Abiding Bodhisattvas (Shi Zhu Pusa) only vaguely see the end. Since the beginning has no boundary, only by exhausting the principle can one see it.' Sengliang (Sengliang) said, 'This proves that they cannot see completely.' Sengzong (Sengzong) said, 'The Twelve Links of Dependent Origination (Shi Er Yinyuan, the twelve links in the Buddhist concept of the cycle of life and death), are severed at the time of Vajra (Jingang, a metaphor for firm wisdom), so the end is easy to understand. Tracing its origin is unknowable.' All Buddhas, World Honored Ones (Zhu Fo Shizun, a respectful title for all Buddhas), see the beginning and the end. Because of this, all Buddhas clearly see the Buddha-nature (Foxing, the nature of enlightenment). Commentary: Sengliang (Sengliang) said, 'This proves that only the Buddha can see completely.' Sengzong (Sengzong) said, 'The beginning has no source to illuminate, precisely because it begins in the beginningless. As the Vimalakirti Sutra (Vimokirti Sutra) says, from ignorance arises love, how can one know the beginning? The Shrimala Sutra (Shrimala Sutra) also says, beginningless ignorance (Wushi Wuming, ignorance without a beginning).' Good man (Shannanzi, a term used by the Buddha to address laymen), all sentient beings cannot see the Twelve Links of Dependent Origination (Shi Er Yinyuan), therefore they revolve in samsara. Commentary: Sengliang (Sengliang) said, 'This is to conclude by citing the harm of not seeing.' Good man (Shannanzi), like a silkworm making a cocoon, binding itself, to the point of birth and death (omitted content) revolving in birth and death, like patting a ball. Commentary: Sengliang (Sengliang) said, 'This is a metaphor for those who cannot see.' Baoliang (Baoliang) said, 'The sixth consciousness (Diliu Yishi, one of the consciousnesses in Buddhism), although sentient beings coexist with this principle, they are not aware of it, so they create bad causes and receive bitter results, endlessly. Only the Buddhas and Bodhisattvas (Zhu Fo Pusa) are aware of this principle, cultivate good causes, receive good results, and exhaust this causal relationship, so they know the beginning and the end. Now, saying that the Ten Abiding Bodhisattvas (Shi Zhu Pusa) know the end but do not know the beginning, I fear this is not a true statement. Why do I say this? Since the Buddha sees both the beginning and the end, how can it be said that the Ten Abiding Bodhisattvas (Shi Zhu Pusa) only know the end and do not know the beginning? They should also vaguely know the beginning, but now they only say they know the end and do not know the beginning, this is precisely to examine those who do not practice. Saying that the Ten Abiding Bodhisattvas (Shi Zhu Pusa) practice for three great asamkhya kalpas (San Da Asengqi Jie, extremely long units of time), and still do not know the beginning, how much more so for those who do not practice? If one practices in terms of events, there is an end to rely on. Since the beginning is subtle and difficult to find, therefore it is only said that one knows the end. If one speaks in terms of principle, then both the beginning and the end are only vaguely known, only the Buddha alone can completely and clearly exhaust and discern these Twelve Links of Dependent Origination (Shi Er Yinyuan).'
得見佛性。
善男子是故我于諸經中說(至)十二緣者即是見法。
案。道生曰。法者理實之名也。見十二緣。始見常無常。為見法也。僧亮曰。舉昔經證見者之益也。滅苦是佛。故云即是見佛也。
見法者即是見佛。
案。道生曰。體法為佛。法即佛矣。
佛者即是佛性何以故一切諸佛以此為性。
案。道生曰。夫體法者。冥合自然一切諸佛。莫不皆然。所以法為佛性也。僧亮曰。舉今說以會昔旨也。寶亮曰。第七意。明解窮達源。若生死頓盡。即名見真法。以見此真法故。即名見佛。大覺現前。無復闇障。即用此真如法性為體。成一切種智也。若神明不以此法性為源。經那得言見十二緣。即名見法。若是見生死法。常住佛果。復那得云。用此法為體。若當是生死空。如於昔教。應同灰身滅智。復不得稱常。常法復無始生義。故知神解用此為本。直除滅虛偽。顯出此真常之旨。其事如下富那外道之說譬也。
善男子觀十二緣智(至)得阿耨多羅三藐三菩提道。
案。僧亮曰。凡夫不見所以令受苦也。而見有深淺。苦滅不同。不見佛性者。中道是佛性。二乘偏見。不見中道也。僧宗曰。第八翻。謂四種人。淺深觀之。唯上上觀。乃窮故知深也。寶亮曰。第八意。次
【現代漢語翻譯】 現代漢語譯本： 得見佛性（Buddha-nature）。 善男子，因此我在諸經中說，觀十二緣起（Twelve links of dependent origination）就是見法（seeing the Dharma）。 案：道生（Daosheng）說，法是理實的名稱。見十二緣起，開始見到常與無常，這就是見法。僧亮（Sengliang）說，這是引用過去的經典來證明見法的益處。滅苦就是佛，所以說就是見佛。 見法就是見佛。 案：道生說，以法為體就是佛，法就是佛。 佛就是佛性，為什麼呢？因為一切諸佛都以此為性。 案：道生說，以法為體，暗合自然，一切諸佛，沒有不這樣的。所以法就是佛性。僧亮說，這是用現在的說法來會合過去的宗旨。寶亮（Baoliang）說，第七個意思是，闡明理解窮盡本源。如果生死頓然止息，就叫做見真法。因為見到這真法，就叫做見佛。大覺現前，沒有黑暗的遮蔽。就用這真如法性為體，成就一切種智（Omniscience）。如果神明不以這法性為源，經典怎麼會說見十二緣起，就叫做見法。如果是見生死法，常住佛果，又怎麼能說用這法為體。如果當是生死空，如同過去的教導，應該如同灰身滅智（nirvana of the Arhat），又不能稱為常。常法又沒有開始生起的意義。所以知道神解用這作為根本。直接除去虛偽，顯出這真常的宗旨。這件事如下富那外道（Purana）的說法譬喻。 善男子，觀察十二緣起的智慧，（最終）得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）道。 案：僧亮說，凡夫不見，所以才受苦。而見有深淺，苦滅不同。不見佛性的人，中道（Middle Way）就是佛性，二乘（Two Vehicles）偏見，不見中道。僧宗（Sengzong）說，第八次翻譯，說四種人，淺深地觀察它，只有上上觀，才能窮盡，知道它的深奧。寶亮說，第八個意思是，其次。
【English Translation】 English version: To attain the sight of Buddha-nature (Buddha-nature). Good man, therefore, I say in various sutras that observing the twelve links of dependent origination (Twelve links of dependent origination) is seeing the Dharma (seeing the Dharma). Note: Daosheng (Daosheng) said that Dharma is the name of true principle. Seeing the twelve links of dependent origination, one begins to see permanence and impermanence, and this is seeing the Dharma. Sengliang (Sengliang) said that this is quoting past scriptures to prove the benefit of seeing the Dharma. Extinguishing suffering is the Buddha, so it is said to be seeing the Buddha. Seeing the Dharma is seeing the Buddha. Note: Daosheng said that embodying the Dharma is the Buddha, and the Dharma is the Buddha. The Buddha is Buddha-nature. Why? Because all Buddhas take this as their nature. Note: Daosheng said that embodying the Dharma, secretly uniting with nature, is the case for all Buddhas without exception. Therefore, the Dharma is Buddha-nature. Sengliang said that this is using the present explanation to reconcile with the past teachings. Baoliang (Baoliang) said that the seventh meaning is to clarify that understanding exhausts the source. If birth and death cease abruptly, it is called seeing the true Dharma. Because one sees this true Dharma, it is called seeing the Buddha. Great enlightenment appears, without the obscuration of darkness. One uses this true suchness Dharma-nature as the substance to achieve omniscience (Omniscience). If the spirit does not take this Dharma-nature as its source, how could the scriptures say that seeing the twelve links of dependent origination is called seeing the Dharma? If it is seeing the Dharma of birth and death, constantly abiding in the Buddha-fruit, how can it be said that this Dharma is used as the substance? If it is the emptiness of birth and death, as in the past teachings, it should be like the annihilation of body and extinction of wisdom (nirvana of the Arhat), and it cannot be called constant. The constant Dharma also has no meaning of beginning to arise. Therefore, it is known that spiritual understanding uses this as the root. Directly removing falsehood, revealing the meaning of this true constancy. This matter is like the analogy of the teachings of the heretic Purana (Purana). Good man, the wisdom of observing the twelve links of dependent origination (ultimately) attains the path of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Note: Sengliang said that ordinary people do not see, therefore they suffer. And seeing has depth, and the extinguishing of suffering is different. Those who do not see Buddha-nature, the Middle Way (Middle Way) is Buddha-nature, the Two Vehicles (Two Vehicles) have biased views and do not see the Middle Way. Sengzong (Sengzong) said that the eighth translation speaks of four kinds of people, observing it with varying depths, only the highest observation can exhaust it, knowing its profundity. Baoliang said that the eighth meaning is next.
明觀十二緣智。階級定相。向言十二因緣理深。無知無見。唯佛能窮。鑒其始終。今故次明降佛以還。亦得觀此理。但觀而未達。故發解有深淺。階級有四異。下智得聲聞道。中智得緣覺道。上智得住十住地。唯上上智者。見因緣窮。故成無上道。此言得聲聞道。恐非是實行者。若寄言誘愚。故宜無嫌也。
以是義故十二因緣名為佛性(至)佛者名為涅槃。
案。僧亮曰。第一義空。名為中道。還結上宗也。此二總涅槃生死。不偏境智。皆名中道也。僧宗曰。謂境界性也。第一義空者。謂照境之智也。名中道者。謂智照不偏也。中道名佛性者。解圓成極果也。即涅槃者。果之果也。寶亮曰。第九意。總收結會。明四種佛性。皆不離十二因緣。既言窮此理得成佛。因果佛性。豈得離於十二緣。故言十二因緣。名為佛性。佛性即第一義空者。乃遠結于上佛果。佛性中道解滿。萬德皆備。唯用此第一義空為體。若通欲取結四種佛性盡。同用此第一義空為體。然今結意。恐據果性為言也。
爾時師子吼菩薩(至)一切眾生何用修道。
案。僧亮曰。問意。謂若因亦佛性。果亦佛性。名義無差者。何用修道。以求成佛耶。僧宗曰。此難之生。由佛上說見。法即是佛。佛即佛性。人情於此言中。新生此疑
【現代漢語翻譯】 現代漢語譯本： 明觀十二緣智。階級定相。先前說十二因緣的道理深奧，沒有知識沒有見解，只有佛才能徹底瞭解，洞察它的始終。現在特意說明，自從佛陀降生以來，也可以觀察這個道理。只是觀察了但沒有完全理解，所以理解的程度有深淺，階級有四種不同。下等智慧的人得到聲聞道（Śrāvakayāna，通過聽聞佛法而證悟的道），中等智慧的人得到緣覺道（Pratyekabuddhayāna，通過自身努力和觀察因緣而證悟的道），上等智慧的人安住於十住地（Daśabhūmi，菩薩修行的十個階段）。只有上上智慧的人，才能徹底瞭解因緣，所以成就無上道（Anuttarā-samyak-sambodhi，無上正等正覺）。這裡說得到聲聞道，恐怕不是指真正的實行者。如果是藉此言語來引導愚昧的人，那也無可厚非。
因為這個緣故，十二因緣被稱為佛性（Buddha-dhātu，成佛的可能性）……佛被稱為涅槃（Nirvāṇa，解脫）。
僧亮（Sēng Liàng，人名）的觀點是：第一義空（Paramārtha-śūnyatā，終極的空性）被稱為中道（Madhyamā-pratipad，不偏不倚的道路），這仍然是總結之前的宗義。這兩者總括了涅槃和生死，不偏頗于境界和智慧，都可以稱為中道。僧宗（Sēng Zōng，人名）的觀點是：指的是境界的自性。第一義空指的是照亮境界的智慧。被稱為中道，指的是智慧的照耀沒有偏頗。中道被稱為佛性，解釋了圓滿成就的極果。即涅槃，是果的果。寶亮（Bǎo Liàng，人名）的觀點是：第九種意義，總括並總結，闡明四種佛性都離不開十二因緣。既然說窮盡這個道理就能成佛，那麼因果佛性，怎麼能離開十二因緣呢？所以說十二因緣被稱為佛性。佛性即第一義空，這是遠遠地總結了上面的佛果。佛性中道解釋了圓滿，萬德具備，只用這第一義空作為本體。如果貫通地想要總結四種佛性，都同樣用這第一義空作為本體。然而現在總結的意思，恐怕是根據果性來說的。
當時，師子吼菩薩（Siṃhanāda Bodhisattva，以獅子吼般的聲音宣講佛法的菩薩）……一切眾生為何還要修道？
僧亮（Sēng Liàng，人名）的觀點是：提問的意圖是，如果因也是佛性，果也是佛性，名稱和意義沒有差別，那麼為何還要修道，以求成就佛果呢？僧宗（Sēng Zōng，人名）的觀點是：這個疑問的產生，是因為佛陀之前說見法就是佛，佛就是佛性。人們在這種說法中，新產生了這種疑問。
【English Translation】 English version: Clearly observing the wisdom of the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda). The stages are fixed in their characteristics. Previously, it was said that the principle of the twelve links of dependent origination is profound, lacking knowledge and insight, only the Buddha can fully comprehend it, discerning its beginning and end. Now, it is specifically explained that since the descent of the Buddha, one can also observe this principle. However, one observes but does not fully understand, so the depth of understanding varies, and there are four different stages. Those with lower wisdom attain the Śrāvakayāna (the path of enlightenment through hearing the Buddha's teachings), those with medium wisdom attain the Pratyekabuddhayāna (the path of enlightenment through one's own efforts and observation of conditions), and those with higher wisdom abide in the ten Bhūmis (Daśabhūmi, the ten stages of a Bodhisattva's practice). Only those with the highest wisdom can fully understand dependent origination, thus attaining Anuttarā-samyak-sambodhi (unexcelled complete enlightenment). The statement here about attaining the Śrāvakayāna is likely not referring to true practitioners. If it is using this language to guide the ignorant, then it is acceptable.
For this reason, the twelve links of dependent origination are called Buddha-dhātu (Buddha-nature, the potential for Buddhahood)... the Buddha is called Nirvāṇa (liberation).
Sēng Liàng's (name of a person) view is: Paramārtha-śūnyatā (ultimate emptiness) is called Madhyamā-pratipad (the Middle Way), which still summarizes the previous doctrine. These two encompass both Nirvāṇa and Saṃsāra (birth and death), without being biased towards realms or wisdom, and can both be called the Middle Way. Sēng Zōng's (name of a person) view is: it refers to the nature of the realm. Paramārtha-śūnyatā refers to the wisdom that illuminates the realm. Being called the Middle Way refers to the illumination of wisdom being unbiased. The Middle Way being called Buddha-dhātu explains the perfectly accomplished ultimate fruit. That is, Nirvāṇa, is the fruit of the fruit. Bǎo Liàng's (name of a person) view is: the ninth meaning, encompassing and summarizing, clarifies that the four types of Buddha-nature are inseparable from the twelve links of dependent origination. Since it is said that exhausting this principle leads to Buddhahood, how can the cause and effect of Buddha-nature be separated from the twelve links of dependent origination? Therefore, it is said that the twelve links of dependent origination are called Buddha-nature. Buddha-nature is Paramārtha-śūnyatā, which is a distant summary of the Buddha-fruit above. Buddha-nature, the Middle Way, explains completeness, with all virtues complete, only using this Paramārtha-śūnyatā as its essence. If one wants to comprehensively summarize the four types of Buddha-nature, they all use this Paramārtha-śūnyatā as their essence. However, the meaning of the summary now is likely based on the nature of the fruit.
At that time, Siṃhanāda Bodhisattva (a Bodhisattva who proclaims the Dharma with a lion's roar)... why do all sentient beings need to cultivate the path?
Sēng Liàng's (name of a person) view is: the intention of the question is, if the cause is also Buddha-nature, and the effect is also Buddha-nature, and the name and meaning are not different, then why cultivate the path to achieve Buddhahood? Sēng Zōng's (name of a person) view is: the emergence of this doubt is because the Buddha previously said that seeing the Dharma is the Buddha, and the Buddha is Buddha-nature. People have newly generated this doubt in this statement.
。若佛與佛性不異者。是則有性。則有佛。何假修道耶。寶亮曰。此下去為釋疑。而生問。此疑藉何而起。因上答三問。后定因果性。物便生疑。若因果佛性。俱不離十二因緣。是則因性與果性。竟自無差別。何用修道。既致疑有兩。故下答亦二無有差別。以為一問。何用修道。為第二問。故佛下答去開為三問答。兩問即為二段。第二勸令忘懷。今言是義不然者。先遣也。
佛言善男子如汝所問(至)然諸眾生悉未具足。
案。僧亮曰。夫一豪知見。皆是佛理未足者名因性。具足者名果性。性名雖同具不具異也。僧宗曰。就答中有五重。又明雖復當性。然要須修道也。
善男子譬如有人噁心害母(至)三十二相八十種好。
案。僧亮曰。釋言有者。以未來定得故名有。非今有也。僧宗曰。第一重。寄現有業故。必招當果。佛性亦爾。云何不須修道耶。
以是義故我於此經(至)成阿耨多羅三藐三菩提故。
案。僧亮曰。舉昔偈為證也。僧宗曰。第二重舉偈。以況因果不併也。有煩惱則無涅槃。豈得不須修道耶。
善男子譬如有人家有乳酪(至)一切眾生悉有佛性。
案。僧亮曰。凡有心者。向言定得。今明有心求樂。求者皆得。但遲速為論耳。僧宗曰。第三重。乳
【現代漢語翻譯】 現代漢語譯本：如果佛與佛性沒有區別，那麼就有了佛性，也就有了佛，為什麼還要修行呢？寶亮說：『下面是爲了解釋疑惑而提出的問題。』這個疑問是因什麼而產生的呢？因為上面回答了三個問題，之後確定了因果的性質，於是就產生了疑問。如果因果佛性都不離十二因緣，那麼因的性質和果的性質，最終就沒有差別了，為什麼還要修行呢？既然產生了兩個疑問，所以下面的回答也分為兩個部分：『沒有差別』作為一個問題，『為什麼還要修行』作為第二個問題。所以佛下面的回答分為三個問答。兩個問題就分為兩段。第二段勸人忘懷。現在說『這個道理不對』，是先否定它。
佛說：『善男子，正如你所問的（直到）然而一切眾生都沒有完全具備。』
僧亮說：『即使只有一點點的知見，都是佛理沒有完全具備的，這叫做因性。完全具備的叫做果性。性質的名稱雖然相同，但具備與不具備是不同的。』僧宗說：『在回答中有五重含義，又說明即使本來具有佛性，仍然需要修行。』
『善男子，譬如有人惡毒地傷害母親（直到）三十二相八十種好。』
僧亮說：『解釋說『有』，是因為未來必定能夠得到，所以叫做『有』，不是現在就有。』僧宗說：『第一重含義，憑藉現有的業力，必定招致未來的果報。佛性也是如此，怎麼能說不需要修行呢？』
『因為這個緣故，我在這部經中（直到）成就阿耨多羅三藐三菩提的緣故。』
僧亮說：『引用過去的偈頌作為證明。』僧宗說：『第二重含義，引用偈頌來比喻因果不能並存。有煩惱就沒有涅槃，怎麼能說不需要修行呢？』
『善男子，譬如有人家裡有乳酪（直到）一切眾生都有佛性。』
僧亮說：『凡是有心識的，前面說必定能夠得到，現在說明有心求樂，追求的人都能得到，只是遲早的問題罷了。』僧宗說：『第三重含義，乳……』
【English Translation】 English version: If the Buddha and Buddha-nature are not different, then there is Buddha-nature, and there is Buddha. Why is it necessary to cultivate the Way? Bao Liang said, 'What follows is to resolve doubts and raise questions.' What causes this doubt to arise? It is because the three questions above were answered, and then the nature of cause and effect was determined, which led to doubt. If the cause, effect, and Buddha-nature are all inseparable from the Twelve Links of Dependent Origination, then the nature of the cause and the nature of the effect are ultimately no different. Why is it necessary to cultivate the Way? Since two doubts have arisen, the following answer is also divided into two parts: 'There is no difference' as one question, and 'Why is it necessary to cultivate the Way' as the second question. Therefore, the Buddha's answer below is divided into three questions and answers. The two questions are divided into two sections. The second section advises people to let go. Now saying 'This meaning is not right' is to first negate it.
The Buddha said, 'Good man, as you have asked (until) yet all sentient beings are not fully complete.'
Seng Liang said, 'Even a tiny bit of knowledge and understanding is the Buddha-principle not fully possessed, which is called the causal nature (因性). Fully possessed is called the resultant nature (果性). Although the names of the natures are the same, possessing and not possessing are different.' Seng Zong said, 'In the answer, there are five layers of meaning, and it also clarifies that even if one inherently possesses Buddha-nature, it is still necessary to cultivate the Way.'
'Good man, for example, if someone maliciously harms their mother (until) the thirty-two marks and eighty minor characteristics.'
Seng Liang said, 'Explaining 'has' (有) means that it is called 'has' because it will definitely be obtained in the future, not that it is possessed now.' Seng Zong said, 'The first layer of meaning is that by relying on existing karma, one will definitely incur future retribution. Buddha-nature is also like this, how can one say that it is not necessary to cultivate the Way?'
'For this reason, in this sutra (until) to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) (supreme perfect enlightenment).'
Seng Liang said, 'Citing a past verse as proof.' Seng Zong said, 'The second layer of meaning is citing a verse to illustrate that cause and effect cannot coexist. If there are afflictions, there is no Nirvana (涅槃), how can one say that it is not necessary to cultivate the Way?'
'Good man, for example, if someone has milk and cheese at home (until) all sentient beings have Buddha-nature.'
Seng Liang said, 'For all those with consciousness, it was said earlier that they will definitely be able to obtain it. Now it is explained that those who have the mind to seek happiness, all those who seek will be able to obtain it, it is only a matter of sooner or later.' Seng Zong said, 'The third layer of meaning, milk...'
必生酪。所以須醪。暖等必生。所以須修道也。寶亮曰。先答初問。明佛與佛性。雖無差別。要自悉未具是。至於得佛之時。乃可無差。而今未得。云何無別。故下即寄譬。來明未來有義。現在時中。無有當果。故言有非己有之有也。眾生亦爾。悉皆有心者。下文言。正因者。謂諸眾生。而此中雲。心是若用避苦求樂。解為正因者。若為會此文耶。各自有對。此云心。是對果地種智為語。言眾生是者。對佛時行人為語。若論其正位。由取避苦求樂。解用為位也。
善男子畢竟有二種(至)諸結覆故眾生不見。
案。僧亮曰。上言定得菩提。畢竟得。今說不但得果。亦得因也。莊嚴是因。亦是世間也。一乘者。佛智是乘之究竟。說乘名也。僧宗曰。第四重。借因以況果也。莊嚴畢竟。猶在因中。眾產生就因理。豈況果性。在生死之外。而當不須修道耶。寶亮曰。答第二問。明應須修道。莊嚴畢竟者。謂金剛心也。究竟畢竟者。無學果也。世間畢竟者。還是金剛心時。體由未免苦無常。故言世間也。出世畢竟者。還是無學果。體免離三相。故言出世也。莊嚴畢竟。據萬行為言。究竟畢竟。道眾生所得佛果一乘。但眾生有此佛果一乘。正由無明障覆故。不能得見理。若如此急應修道。那得難言不須修道耶。
【現代漢語翻譯】 現代漢語譯本 必生酪（最終會產生的凝乳）。所以需要醪（發酵飲料）。溫暖等等是必生的條件。所以需要修道。寶亮說：先回答最初的問題，說明佛與佛性，雖然沒有差別，但要自己完全具備才行。到了成佛的時候，才可以沒有差別。而現在還沒有成佛，怎麼能說沒有差別呢？所以下面就用比喻，來說明未來有成佛的意義。現在這個時候，沒有當下的果報，所以說有，是非自己擁有的有。眾生也是這樣，都具有心。下文說：『正因』，是指所有的眾生。而這裡說，心如果用來避苦求樂，解釋為正因，要怎麼會通這段經文呢？各自有不同的解釋。這裡說的心，是對果地的種智來說的。說眾生是，是對佛時的修行人來說的。如果論其正位，是由取避苦求樂，來解釋其作用的地位。
善男子，畢竟有兩種（到）諸結覆故眾生不見。
僧亮說：上面說一定能得到菩提，畢竟能得到。現在說不只是得到果，也得到因。莊嚴是因，也是世間。一乘，佛智是乘的究竟，是說乘的名稱。僧宗說：第四重，借用因來比況果。莊嚴畢竟，還在因中。眾產生就因理，難道比況果性，在生死之外，而可以不需要修道嗎？寶亮說：回答第二個問題，說明應該需要修道。莊嚴畢竟，是指金剛心。究竟畢竟，是無學果。世間畢竟，還是金剛心的時候，本體還沒有免除苦和無常，所以說是世間。出世畢竟，還是無學果，本體免除了三相，所以說是出世。莊嚴畢竟，是就萬行來說的。究竟畢竟，是道眾生所得的佛果一乘。但是眾生有這佛果一乘，正是因為無明障蔽覆蓋的緣故，不能得見真理。如果這樣，就應該趕緊修道，怎麼能說不需要修道呢？
【English Translation】 English version 'Bi sheng lao' (curd that will eventually be produced). Therefore, 'lao' (fermented beverage) is needed. Warmth, etc., are necessary conditions for 'bi sheng'. Therefore, it is necessary to cultivate the path. Bao Liang said: First, answer the initial question, explaining that although there is no difference between Buddha and Buddha-nature, one must fully possess it oneself. Only when one attains Buddhahood can there be no difference. But now, not yet having attained Buddhahood, how can one say there is no difference? Therefore, the following uses a metaphor to illustrate the meaning of future attainment of Buddhahood. At this present time, there is no immediate result, so it is said that there is, but it is not one's own. It is the same with sentient beings; all have a mind. The following text says: 'The direct cause' refers to all sentient beings. But here it says that if the mind is used to avoid suffering and seek pleasure, it is interpreted as the direct cause. How can this passage be reconciled? There are different interpretations. The 'mind' mentioned here refers to the seed wisdom of the fruition ground. Saying 'sentient beings are' refers to practitioners at the time of Buddhahood. If we discuss its proper position, it is by taking the avoidance of suffering and seeking pleasure that we interpret its functional position.
'Good man, ultimately there are two kinds (to) sentient beings do not see because of the covering of all afflictions.'
Seng Liang said: The above says that one will definitely attain Bodhi, ultimately attain it. Now it says that not only is the fruit attained, but also the cause is attained. Adornment is the cause, and it is also the mundane. The One Vehicle is the ultimate of the Buddha's wisdom, which is the name of the vehicle. Seng Zong said: The fourth layer uses the cause to compare the fruit. Adornment is ultimately still in the cause. Sentient beings accomplish the principle of the cause. How can it be compared to the nature of the fruit, which is beyond birth and death, and therefore does not need to cultivate the path? Bao Liang said: Answer the second question, explaining that one should need to cultivate the path. Adornment ultimately refers to the Vajra mind. Ultimate completion refers to the fruit of no-learning. Mundane completion is still at the time of the Vajra mind, the essence of which has not yet escaped suffering and impermanence, so it is called mundane. Transcendent completion is still the fruit of no-learning, the essence of which has escaped the three characteristics, so it is called transcendent. Adornment ultimately refers to the myriad practices. Ultimate completion is the One Vehicle of the Buddha-fruit attained by sentient beings on the path. But sentient beings have this One Vehicle of the Buddha-fruit precisely because it is obscured and covered by ignorance, and they cannot see the truth. If this is the case, one should quickly cultivate the path. How can one say that there is no need to cultivate the path?
複次善男子佛性者(至)成阿耨多羅三藐三菩提。
案。道生曰。佛性義現。莫先於此。故即以為名烏。
善男子首楞嚴三昧者(至)首楞嚴定名為佛性。
案。僧亮曰。果性名隨果有能為名不一也。依文而言。此五名並是無學也。寶亮曰。明首楞嚴。是三世諸佛之母。能生一切種智。明眾生亦有。但不修集故。不能得成無上菩提。首楞嚴有五種名者。隨義為五位。第一以堅固為名。二以智慧為目。三以能摧得稱。四以仗物為況。五以覺察為旨。正是一金剛心。逐義異故。有多種名。
善男子我於一時(至)為眾生故說名為我。
案。道生曰。我名本出常存不斷。佛性不斷。則是其義。故以名之。非實是也。
善男子如來有因緣故(至)而說無我得自在故。
案。道生曰。常故自在。是我義也。應感無端。此之自在。從彼而出。本非我故。複名無我也。僧亮曰。上說因非性說性。今明非我說我。樂凈亦爾。佛性實非我者。因無自在非我。有因緣至非虛妄。前除斷滅之惑。後去計常之倒。皆非虛也。為世界故者。為除世人麻米之我也。寶亮曰。第五證當有之義也。於時梵志。聞當有之義。悉發道心。豈得不修道耶。僧宗曰。我於一時。住尼連禪河下。第三文勸時眾。應
【現代漢語翻譯】 現代漢語譯本： 『複次，善男子，佛性者，（至）成阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
按：道生說：『佛性的意義顯現，沒有比這更早的了。』所以就用它來命名。
『善男子，首楞嚴三昧（Śūraṅgama-samādhi，勇健定）者，（至）首楞嚴定名為佛性。』
按：僧亮說：『果地的性質隨著果報而有，能起作用的名稱不一。』依照經文來說，這五個名稱都是無學位的境界。寶亮說：『闡明首楞嚴，是三世諸佛之母，能生一切種智。』說明眾生也有佛性，但不修習，所以不能成就無上菩提。首楞嚴有五種名稱，是隨著意義而有五個位次：第一以堅固為名，第二以智慧為目標，第三以能摧伏為稱，第四以憑藉外物為比況，第五以覺察為宗旨。正是一顆金剛心，隨著意義不同，而有多種名稱。
『善男子，我於一時，（至）為眾生故說名為我。』
按：道生說：『我的名稱本來就存在，常存不斷。佛性不斷，就是這個意思。』所以用它來命名，並非真實的我。
『善男子，如來有因緣故，（至）而說無我得自在故。』
按：道生說：『常住的緣故而自在，是我的意義。』應機感應沒有端倪，這種自在，從彼而出，本來不是我，所以又名為無我。僧亮說：『上面說的是因，不是性；現在闡明非我，而說我，樂和凈也是這樣。』佛性實際上不是我，因為沒有自在，所以不是我。『有因緣至非虛妄』，前面去除斷滅的迷惑，後面去除計常的顛倒，都不是虛妄的。『為世界故者』，是爲了去除世人麻木不仁的我執。寶亮說：『第五是證明當有的意義。』當時梵志，聽到當有的意義，都發了道心，難道能不修道嗎？僧宗說：『我於一時，住在尼連禪河下。』第三段經文勸勉當時的大眾，應該修道。
【English Translation】 English version: 『Furthermore, good man, the Buddha-nature is (to) achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』
Note: Daosheng said, 『The meaning of Buddha-nature is revealed; nothing precedes this.』 Therefore, it is used as its name.
『Good man, the Śūraṅgama-samādhi (heroic march samadhi) is (to) the Śūraṅgama-samādhi is named Buddha-nature.』
Note: Sengliang said, 『The nature of the fruit depends on the retribution of the fruit, and the names of those who can act are not the same.』 According to the text, these five names are all realms of no-learning. Baoliang said, 『Clarifying the Śūraṅgama is the mother of all Buddhas of the three worlds, capable of generating all kinds of wisdom.』 It explains that sentient beings also have Buddha-nature, but because they do not cultivate it, they cannot achieve unsurpassed Bodhi. The Śūraṅgama has five names, which are five positions according to their meanings: first, it is named for firmness; second, it aims at wisdom; third, it is called for its ability to subdue; fourth, it is compared to relying on external objects; and fifth, it aims at awareness. It is precisely a diamond heart, with various names due to different meanings.
『Good man, at one time, I (to) speak of myself for the sake of sentient beings.』
Note: Daosheng said, 『The name of 'I' originally exists, constantly and continuously. The Buddha-nature is continuous, which is the meaning of it.』 Therefore, it is used to name it, but it is not the real 'I'.
『Good man, the Tathagata (Thus Come One) has causes and conditions (to) and speaks of no-self to attain freedom.』
Note: Daosheng said, 『Constancy and freedom are the meaning of 'I'.』 Responding to stimuli without beginning, this freedom comes from that, and is originally not 'I', so it is also called no-self. Sengliang said, 『The above speaks of causes, not nature; now it clarifies non-self, and speaks of self, as well as joy and purity.』 Buddha-nature is actually not 'I', because there is no freedom, so it is not 'I'. 『Having causes and conditions is not false,』 the former removes the delusion of annihilation, and the latter removes the inversion of clinging to permanence, neither of which is false. 『For the sake of the world』 is to remove the numb and indifferent attachment to self of worldly people. Baoliang said, 『The fifth is to prove the meaning of what should be.』 At that time, the Brahmins, hearing the meaning of what should be, all developed the mind of the Way, how could they not cultivate the Way? Sengzong said, 『At one time, I lived under the Nilianchan River.』 The third passage of scripture exhorts the assembly at that time to cultivate the Way.
忘懷取法。佛語無方。不可聞此一邊而執著也。如昔佛一時為梵志。說正因佛性為我。佛性實非我。正以善巧方便。應眾生根。令物悟道。豈可聞說此正因性為我。而生執耶。若爾我所言。眾生當得佛。故言有不得。便執言。眾生有佛性。不須修道也。
大般涅槃經集解卷第五十四 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十五
答第五問明十住菩薩見不了了諸佛見了了 廣辯八大人覺 辯十二頭陀 釋師子吼問戒則無因涅槃無果義 廣釋重因重果義 辯涅槃無因而是果義 辯佛性非果義 辯性因了因義
師子吼品之第二
爾時師子吼菩薩摩訶薩言(至)一切眾生不能得見。
案。僧亮曰。問意謂佛性雄猛。譬金剛力士。自身有之。何故不見耶。以證無也。僧宗曰。舉第四問。以請答也。
佛言善男子譬如色法(至)三昧力故能得明瞭。
案。僧亮曰。凡夫無目。對眼不辨。聖人有導。微遠能見。佛以二人能見。以證有也。就此答中。有八翻。此第一翻。明佛性是有。但煩惱䨱故。慧眼不開。不能見耳。寶亮曰。此下去次答第四問。就答此問中。有三番明義。第一直明法體障故不見。第二借十二因緣來。證一切眾生等
【現代漢語翻譯】 現代漢語譯本：忘卻所取之法，佛的言語沒有固定的方向。不可只聽聞一面之詞就執著不放。例如過去佛陀曾為一位梵志（Brahmacarin，修行者）宣說正因佛性為『我』（ātman，自我），實際上佛性並非真我。這只是善巧方便，爲了應和眾生的根器，使他們領悟真道。怎可聽聞這正因佛性為『我』，就產生執著呢？如果這樣，我說眾生應當成佛，又說有不得成佛之人，就會有人執著地說，眾生本有佛性，不需要修行了。
《大般涅槃經集解》卷第五十四 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十五
回答第五個問題，闡明十住菩薩（Daśa-bhūmika Bodhisattva，十地菩薩）見佛不清楚，諸佛見了清楚。廣泛闡述八大人覺（Aṣṭa-mahā-puruṣa-vitarkāḥ，八種偉大人覺悟），辨析十二頭陀（Dvādaśa dhūtaguṇāḥ，十二種苦行），解釋師子吼（Siṃha-nāda，佛陀的無畏說法）問戒則無因，涅槃（Nirvāṇa，寂滅）無果的含義，廣泛解釋重因重果的含義，辨析涅槃無因而為果的含義，辨析佛性非果的含義，辨析性因和了因的含義。
師子吼品之第二
當時，師子吼菩薩摩訶薩（Siṃha-nāda Bodhisattva-mahāsattva，如來藏菩薩）說（至）一切眾生不能得見。
案：僧亮說，提問的意思是佛性雄猛，好比金剛力士，自身具有，為何卻不能看見呢？以此來證明佛性是不存在的。僧宗說，這是舉出第四個問題來請求解答。
佛說：善男子，譬如色法（至）憑藉三昧（Samādhi，禪定）的力量才能得以明瞭。
案：僧亮說，凡夫沒有眼睛，面對事物也無法分辨。聖人有引導，細微遙遠也能看見。佛陀用兩種人能看見來證明佛性的存在。在這個回答中，有八種翻轉。這是第一種翻轉，說明佛性是存在的，只是因為煩惱遮蔽，慧眼沒有打開，所以不能看見罷了。寶亮說，接下來是依次回答第四個問題。在回答這個問題中，有三層含義。第一層直接說明法體被遮蔽所以看不見。第二層借用十二因緣（Dvādaśāṅga-pratītyasamutpāda，十二緣起）來證明一切眾生等。
【English Translation】 English version: Forgetting the methods one has taken, the Buddha's words have no fixed direction. One should not cling to one side of the story after hearing it. For example, in the past, the Buddha once spoke to a Brahmacarin (修行者) about the 'Self' (ātman) as the direct cause of Buddha-nature, but in reality, Buddha-nature is not the true self. This was merely a skillful means to resonate with the capacities of sentient beings, enabling them to realize the true path. How can one hear that this direct cause of Buddha-nature is the 'Self' and then become attached to it? If so, when I say that sentient beings should become Buddhas, and also say that there are those who cannot become Buddhas, some will cling to the idea that sentient beings inherently possess Buddha-nature and do not need to cultivate.
《Mahāparinirvāṇa Sūtra Collection of Commentaries》 Volume 54 Taishō Tripiṭaka Volume 37 No. 1763 《Mahāparinirvāṇa Sūtra Collection of Commentaries》
《Mahāparinirvāṇa Sūtra Collection of Commentaries》 Volume 55
Answering the fifth question, clarifying that the Ten-Dwelling Bodhisattvas (Daśa-bhūmika Bodhisattva) do not see the Buddhas clearly, while the Buddhas see clearly. Elaborating on the Eight Great Awakenings (Aṣṭa-mahā-puruṣa-vitarkāḥ), discussing the Twelve Dhūtas (Dvādaśa dhūtaguṇāḥ), explaining the meaning of Siṃha-nāda (the Buddha's fearless proclamation) asking about precepts without cause, and Nirvāṇa (寂滅) without result, extensively explaining the meaning of heavy cause and heavy result, discussing Nirvāṇa without cause but as a result, discussing Buddha-nature as not a result, and discussing the meaning of nature-cause and condition-cause.
Chapter Two: Lion's Roar
At that time, the Bodhisattva-mahāsattva Siṃha-nāda (如來藏菩薩) said (to) all sentient beings cannot see.
Note: Saṃgharakṣa said that the question means that Buddha-nature is vigorous, like a Vajra warrior, possessing it oneself, why can't it be seen? This is to prove that it does not exist. Saṃgharakṣa-putra said that this is raising the fourth question to request an answer.
The Buddha said: Good man, for example, form (to) through the power of Samādhi (禪定) can be clearly understood.
Note: Saṃgharakṣa said that ordinary people have no eyes, and cannot distinguish things even when facing them. Sages have guidance, and can see even the subtle and distant. The Buddha uses two kinds of people who can see to prove the existence of Buddha-nature. In this answer, there are eight reversals. This is the first reversal, explaining that Buddha-nature exists, but because of the obscuration of afflictions, the eye of wisdom has not been opened, so it cannot be seen. Baoliang said that what follows is the sequential answering of the fourth question. In answering this question, there are three layers of meaning. The first layer directly explains that the Dharma-body is obscured, so it cannot be seen. The second layer borrows the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda) to prove that all sentient beings, etc.
共有佛性。第三舉物離著。今從譬如色法下。第一段佛性雖有。但眾生為煩惱障故。不得見。若能破三種惑。見諦思惟無明住地。煩惱都盡。則見佛性也。
善男子若有人見一切諸法(至)首楞嚴定名為畢竟。
案。僧亮曰。第二明若如中道而見。則見佛性。若乖中道。則不見非無是理也。
善男子譬如初月雖不可見(至)亦不得言無佛性也。
案。僧宗曰。第三明其理幽微。非常情所了。如彼初月。不得言無。
善男子佛性者所謂十力(至)一切眾生悉有佛性。
案。僧亮曰。生死無常。稱一切。三寶常故。不名一切也。僧宗曰。第四上雖明當有。未知何為體。今顯出其體。乃是生死之外也。理既深遠。若欲見。自非破三重惑障。則無由睹見也。三惑者。謂見諦思惟無明住地也。
善男子十二因緣一切眾生(至)一切眾生悉有佛性。
案。僧亮曰。亦內者。正見也。亦外者。耶見也。等有者。未來有也。僧宗曰。十二因緣共有者。第五文借近況遠。言具十二者。始終為語耳。若胎中死。則無十二。而言具者。成就故也。亦內者現在有也。外者未來未用。義稱外耳。入胎五分四根未具者。言入胎有五陰。以四根未具之時。於時。但有名色也。深習一愛。名受者。當
【現代漢語翻譯】 現代漢語譯本 共有佛性。第三是舉例說明要遠離執著。現在從『譬如色法』開始。第一段說佛性雖然存在，但眾生因為有煩惱的障礙，所以無法見到。如果能夠破除三種迷惑，即見諦、思惟和無明住地，所有煩惱都消除，就能見到佛性。
『善男子，如果有人見到一切諸法（乃至）首楞嚴定，就名為畢竟。』
按僧亮的說法，第二段說明如果按照中道來觀察，就能見到佛性。如果違背中道，就不能見到，並非沒有道理。
『善男子，譬如初月雖然不可見（乃至）也不得說沒有佛性。』
按僧宗的說法，第三段說明這個道理幽深微妙，不是一般的情感所能理解的。就像那初月，不能說它不存在。
『善男子，佛性就是所謂的十力（乃至）一切眾生都有佛性。』
按僧亮的說法，生死是無常的，所以稱為『一切』。三寶是常住的，所以不稱為『一切』。僧宗說，第四段上面雖然說明了當有佛性，但不知道它的本體是什麼。現在顯現出它的本體，乃是在生死之外。這個道理既然深遠，如果想要見到，如果不能破除三重迷惑的障礙，就沒有辦法見到。這三重迷惑就是見諦、思惟和無明住地。
『善男子，十二因緣一切眾生（乃至）一切眾生都有佛性。』
按僧亮的說法，『亦內』指的是正見，『亦外』指的是邪見，『等有』指的是未來有。僧宗說，十二因緣共有，第五段文字借用近處的情況來說明遠處的情況，說具備十二因緣，是從始至終來說的。如果在胎中就死了，就沒有十二因緣，但說具備，是因為已經成就了。『亦內』指的是現在有，『外』指的是未來還沒有用，所以稱為『外』。入胎五分四根未具，指的是入胎時有五陰，在四根還沒有具備的時候，這時只有名色。深深地習染一種愛，稱為受。
【English Translation】 English version All beings possess Buddha-nature. The third point is to illustrate detachment from things. Now, starting from 'For example, material phenomena...' The first paragraph states that although Buddha-nature exists, beings cannot see it because of the obstruction of afflictions. If one can break through the three kinds of delusions, namely the delusions of view (見諦, jian諦), thought (思惟, siwei), and the ground of ignorance (無明住地, wuming zhudi), and all afflictions are eliminated, then one can see Buddha-nature.
'Good man, if someone sees all dharmas (up to) the Śūraṅgama Samādhi (首楞嚴定, shoulengyan ding), it is called ultimate.'
According to Saṃgha-loka (僧亮, Sengliang), the second point explains that if one sees according to the Middle Way, then one can see Buddha-nature. If one deviates from the Middle Way, one cannot see it, and it is not without reason.
'Good man, just as the new moon, although invisible (up to) one cannot say that there is no Buddha-nature.'
According to Saṃgha-zong (僧宗, Sengzong), the third point explains that this principle is profound and subtle, not understood by ordinary emotions. Like that new moon, one cannot say that it does not exist.
'Good man, Buddha-nature is what is called the ten powers (up to) all sentient beings have Buddha-nature.'
According to Saṃgha-loka, birth and death are impermanent, so it is called 'all'. The Three Jewels are permanent, so they are not called 'all'. Saṃgha-zong says that although the fourth paragraph above explains that there should be Buddha-nature, it is not known what its substance is. Now it reveals its substance, which is beyond birth and death. Since this principle is profound and far-reaching, if one wants to see it, if one cannot break through the obstruction of the three-fold delusions, there is no way to see it. These three delusions are the delusions of view, thought, and the ground of ignorance.
'Good man, the twelve links of dependent origination (十二因緣, shier yinyuan) of all sentient beings (up to) all sentient beings have Buddha-nature.'
According to Saṃgha-loka, 'also internal' refers to right view, 'also external' refers to wrong view, and 'equally existing' refers to future existence. Saṃgha-zong says that the twelve links of dependent origination are shared. The fifth passage uses the near situation to illustrate the distant situation, saying that possessing the twelve links is speaking from beginning to end. If one dies in the womb, there are no twelve links, but it is said to possess them because they have been accomplished. 'Also internal' refers to present existence, 'external' refers to the future not yet used, so it is called 'external'. Entering the womb with the five aggregates and the four roots not yet complete refers to having the five aggregates upon entering the womb. When the four roots are not yet complete, at that time, there is only name and form. Deeply practicing one kind of love is called feeling.
知愛即受分。諸經每以其為無記者。以其感果力微故也。內外貪求。為取者。貪著內身。及貪身外。因此生四取。故名取。取謂取于來果也。為內外事。起口業為有者。因向貪求。起增上愛。運于身心動作之用。說業也。現在識名未來生者。世異而已。其餘悉名老死也。色界眾生。無三受者。不具苦受。故言無耳。三觸者苦觸也。三種愛者。如寒得火。病愛湯藥。悉苦因緣。愛言上界無。如此愛但有舍。樂上生愛也。無老病者。乃有唸唸老耳。豈有發白面皺。亦無四大壞死。以其凡夫。是伏結之道。后還退墮。生欲界時。得具十二佛性亦爾。
善男子雪山有草名為忍辱(至)不可說言無佛性也。
案。僧宗曰。雪山譬佛。草譬涅槃經。上說倒障。不見佛性。今說所以有障。不讀涅槃經故也。僧宗曰。第六翻。上雖明十力無畏。但果去人遠。寶亮曰。第二翻。眾生雖復當時有具不具。要始終經理。三世中得言悉成就有十二。明佛性亦然。未來必有也。
善男子佛性者亦色非色(至)非諸聲聞緣覺所知。
案。僧宗曰。第七翻。明十住所以不見。以其理故也。為成此義故。假設狀貌。不亦易可知耶。亦色者。垂形六道也。非色者。理絕形色也。非色非非色者。雙遣也。亦一者理無二也。非一者。
【現代漢語翻譯】 現代漢語譯本：知曉愛即是受（vedanā，感受）的組成部分。諸經中常常將其視為『無記』（avyākrta，不確定、無法歸類的），因為其產生結果的力量微弱。內外貪求，是為『取』（upādāna，執取）。貪著于內在的身體，以及貪著于身外之物，因此產生四種『取』，故名『取』。『取』指的是執取未來的果報。因為內外之事，而產生口業，是為『有』（bhava，存在、有）。因為趨向貪求，產生更強烈的愛，作用於身心的動作。這是在闡述業。現在的識（vijñāna，意識）被稱為未來的『生』（jāti，出生），只是世間不同而已。其餘的都稱為『老死』（jarāmarana，衰老和死亡）。 眾生，沒有三種感受，是因為不具備苦受（duhkha vedanā，痛苦的感受），所以說沒有。三種觸，指的是苦觸（duhkha sparsa，痛苦的觸覺）。三種愛，比如寒冷時渴望火，生病時渴望湯藥，都是痛苦的因緣。說上界沒有愛，是因為這樣的愛只有舍受（upekkhā vedanā，捨棄的感受），是樂於向上界投生的愛。沒有衰老和疾病，只是有唸唸之間的衰老。哪裡會有頭髮變白、面容起皺？也沒有四大（四大元素）的壞死。因為凡夫，是伏藏煩惱的道路，之後還會退墮，當投生到欲界時，會具備完整的十二佛性，也是如此。 善男子，雪山有一種草，名為忍辱（ksānti，忍耐、寬容）……（乃至）不可說沒有佛性。 按：僧宗說，雪山比喻佛，草比喻《涅槃經》。上面說的是顛倒的障礙，所以看不見佛性。現在說的是為什麼會有障礙，是因為不讀《涅槃經》的緣故。僧宗說，這是第六次翻譯。上面雖然闡明了十力（十種力量）和無畏（四種無畏），但果位離人太遠。寶亮說，這是第二次翻譯。眾生雖然當時有具備和不具備的情況，但要始終經歷，在三世之中才能說全部成就，具備十二種。闡明佛性也是如此，未來必定會有。 善男子，佛性，既是色（rūpa，物質、形態），又非色……（乃至）不是諸位聲聞（śrāvaka，聽聞佛法者）和緣覺（pratyekabuddha，獨立覺悟者）所能知曉的。 按：僧宗說，這是第七次翻譯。闡明了十住（菩薩修行的十個階段）之所以看不見佛性，是因為其中的道理。爲了成就這個意義，所以假設了狀貌，不是很容易理解嗎？『亦色』，指的是垂形於六道。『非色』，指的是道理超越了形態和顏色。『非色非非色』，指的是雙重否定。『亦一』，指的是道理沒有二元對立。『非一』，指的是……
【English Translation】 English version: Knowing love is a component of sensation (vedanā, feeling). The sutras often regard it as 'unspecified' (avyākrta, indeterminate, unclassifiable) because its power to produce results is weak. Internal and external craving is called 'grasping' (upādāna, clinging). Clinging to the inner body and clinging to external things thus give rise to four types of 'grasping,' hence the name 'grasping.' 'Grasping' refers to grasping future consequences. Because of internal and external matters, creating verbal karma is called 'existence' (bhava, being, existence). Because of tending towards craving, stronger love arises, acting on the functions of body and mind. This is explaining karma. The present consciousness (vijñāna, consciousness) is called future 'birth' (jāti, birth), it's just that the world is different. The rest are all called 'old age and death' (jarāmarana, aging and death). Sentient beings, without the three feelings, is because they do not possess painful feeling (duhkha vedanā, painful feeling), so it is said they do not have it. The three contacts refer to painful contact (duhkha sparsa, painful touch). The three loves, such as desiring fire when cold, desiring soup and medicine when sick, are all causes and conditions of suffering. Saying that there is no love in the upper realms is because such love only has equanimity (upekkhā vedanā, feeling of equanimity), which is love for being born in the upper realms. There is no old age and disease, only aging between moments of thought. Where would there be white hair and wrinkled faces? Nor is there the decay of the four great elements (mahābhūta, four great elements). Because ordinary people are on the path of latent afflictions, they will later regress, and when they are born into the desire realm, they will fully possess the twelve Buddha-natures, and so on. Good man, there is a grass in the Snow Mountains called forbearance (ksānti, patience, tolerance) ... (up to) it cannot be said that there is no Buddha-nature. Note: Monk Zong said that the Snow Mountain is a metaphor for the Buddha, and the grass is a metaphor for the Nirvana Sutra. The above speaks of inverted obstacles, so one cannot see the Buddha-nature. Now it speaks of why there are obstacles, because one does not read the Nirvana Sutra. Monk Zong said that this is the sixth translation. Although the above clarifies the ten powers (daśa-bala, ten powers of a Buddha) and fearlessness (catu-vaiśāradya, four fearlessnesses), the fruition is too far from people. Bao Liang said that this is the second translation. Although sentient beings at that time have situations of possessing and not possessing, they must always experience it, and in the three times (past, present, future) it can be said that all are accomplished, possessing twelve kinds. Clarifying the Buddha-nature is also like this, it will definitely exist in the future. Good man, Buddha-nature is both form (rūpa, matter, form) and non-form ... (up to) it is not known by all the śrāvakas (śrāvaka, hearers of the Dharma) and pratyekabuddhas (pratyekabuddha, solitary Buddhas). Note: Monk Zong said that this is the seventh translation. It clarifies why the ten abodes (daśabhūmi, ten stages of a Bodhisattva's path) cannot see the Buddha-nature, because of the principle within it. In order to accomplish this meaning, a form is assumed, is it not easy to understand? 'Also form' refers to manifesting in the six realms. 'Non-form' refers to the principle transcending form and color. 'Neither form nor non-form' refers to double negation. 'Also one' refers to the principle having no duality. 'Not one' refers to...
說三乘也。文中自有具釋。
善男子佛性者非陰界入(至)無邊功德之所成就。
案。僧亮曰。涅槃經說性如是不讀則不見也。僧宗曰。第八更寄譬顯非內非外之理也。煩惱䨱故非內。惑盡則見故非外也。寶亮曰。第三翻。遣執。凡欲學者。莫承聲而著。若聞色是佛性。不得言唯色是而心非。復聞四陰是佛性。亦不得言唯心是而色非。但聖人說法。隨時逐物。所須豈可定執耶。
爾時師子吼菩薩摩訶薩(至)成就幾法得了了見。
案。僧亮曰。舉第五門。僧宗曰。答第五門也。迦葉更舉前問。以請答也。
善男子菩薩具足成就十法(至)以大涅槃教化眾生。
案。僧宗曰。今言成就十法。非不是行。但未具足。故不見耳。有五重解釋。此第一總明十法淺深為異也。寶亮曰。次舉第五問來請答。佛言。菩薩正行此十法。未滿足故。見不明瞭。佛得此十法。已滿故。見佛性了了。既問除障法。故佛下有五番來。廣解此十法。更無餘義也。
師子吼菩薩言世尊(至)雖見佛性而不明瞭。
案。僧亮曰。十法者。前八法。猶是八大人覺耳。后二法。一讚嘆解脫。二以涅槃教化為異成十也。有五翻此第一。
複次善男子出家之人(至)雖見佛性而不明瞭。
案。
【現代漢語翻譯】 現代漢語譯本： 這裡講述的是三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的教義。經文字身自有詳細解釋。
善男子，佛性並非由五陰（Skandha）、十二入（Āyatana）、十八界（Dhātu），乃至無邊功德所成就。
按僧亮的說法：《涅槃經》所說的佛性就是如此，不這樣理解就無法領會。僧宗說：第八品更借用比喻來闡明非內非外的道理。因為有煩惱覆蓋，所以說非內；惑盡則能見佛性，所以說非外。寶亮說：這是第三次翻譯，爲了去除執著。凡是學習的人，不要執著于言語的聲音。如果聽到色蘊是佛性，就不能說只有色蘊是佛性而心不是。又聽到四陰是佛性，也不能說只有心是佛性而色不是。聖人說法，是隨時順應眾生的根器，所需要的東西怎麼可以固定執著呢？
這時，師子吼菩薩摩訶薩問：成就多少法才能了了分明地見到佛性？
按僧亮的說法：這是提出第五個問題。僧宗說：這是回答第五個問題。迦葉再次提出之前的問題，是爲了請求解答。
善男子，菩薩具足成就十法，卻仍然不能了了分明地見到佛性，諸佛如來具足成就十法，就能了了分明地見到佛性，並且以大涅槃教化眾生。
按僧宗的說法：現在說成就十法，並非不是修行，只是未完全具足，所以不能見到佛性。有五重解釋，這是第一重，總的說明十法的深淺不同。寶亮說：接下來提出第五個問題來請求解答。佛說：菩薩正在修行這十法，但未滿足，所以見佛性不明瞭。佛得到這十法，已經圓滿，所以見佛性了了分明。既然問的是去除障礙的方法，所以佛下面有五種方式來廣泛解釋這十法，沒有其他的意義。
師子吼菩薩說：世尊，出家之人修習何法，在家之人修習何法，能見到佛性，雖然見到佛性卻不明瞭？
按僧亮的說法：這十法，前八法仍然是八大人覺。后二法，一是讚歎解脫，二是以涅槃教化，因此成就十法。有五種解釋，這是第一種。
再次，善男子，出家之人修習何法，在家之人修習何法，能見到佛性，雖然見到佛性卻不明瞭？
按：
【English Translation】 English version: This speaks of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The text itself contains detailed explanations.
'Good man, the Buddha-nature is not accomplished by the five aggregates (Skandha), the twelve entrances (Āyatana), the eighteen realms (Dhātu), or even boundless merits.'
According to Sengliang: 'The Nirvāṇa Sūtra speaks of the nature in this way; if you do not read it this way, you will not see it.' Sengzong said: 'The eighth chapter further uses metaphors to clarify the principle of neither internal nor external. Because of the covering of afflictions, it is said to be not internal; when delusion is exhausted, one can see the Buddha-nature, so it is said to be not external.' Baoliang said: 'This is the third translation, to remove attachments. All who wish to learn should not be attached to the sound of words. If you hear that form is the Buddha-nature, you cannot say that only form is the Buddha-nature and mind is not. If you hear that the four aggregates are the Buddha-nature, you cannot say that only mind is the Buddha-nature and form is not. The Holy One speaks according to the needs of beings, so how can what is needed be fixedly attached to?'
At that time, the Bodhisattva Mahāsattva Lion's Roar asked: 'How many dharmas must be accomplished to see the Buddha-nature clearly?'
According to Sengliang: 'This raises the fifth question.' Sengzong said: 'This answers the fifth question. Kāśyapa raises the previous question again to request an answer.'
'Good man, Bodhisattvas who fully accomplish ten dharmas still cannot see the Buddha-nature clearly, while the Buddhas and Tathāgatas who fully accomplish ten dharmas can see the Buddha-nature clearly and teach sentient beings with the Great Nirvāṇa.'
According to Sengzong: 'Now it is said that accomplishing ten dharmas is not that they are not practicing, but that they are not fully complete, so they cannot see the Buddha-nature. There are five levels of explanation; this is the first level, generally explaining the differences in depth of the ten dharmas.' Baoliang said: 'Next, the fifth question is raised to request an answer. The Buddha said: Bodhisattvas are practicing these ten dharmas, but they are not fulfilled, so their seeing of the Buddha-nature is not clear. The Buddha has attained these ten dharmas, and they are complete, so their seeing of the Buddha-nature is clear. Since the question is about removing obstacles, the Buddha then gives five explanations to broadly explain these ten dharmas, and there is no other meaning.'
Lion's Roar Bodhisattva said: 'World Honored One, what dharmas do those who have left home cultivate, and what dharmas do those who are at home cultivate, to see the Buddha-nature, although they see the Buddha-nature but do not see it clearly?'
According to Sengliang: 'These ten dharmas, the first eight dharmas are still the Eight Great Awakenings. The latter two dharmas, one is praising liberation, and the other is teaching with Nirvāṇa, thus accomplishing ten dharmas. There are five explanations, this is the first.'
Again, good man, what dharmas do those who have left home cultivate, and what dharmas do those who are at home cultivate, to see the Buddha-nature, although they see the Buddha-nature but do not see it clearly?'
According to:
僧亮曰。第二辨出樂。以出家在林離俗。匆務遠離。正體餘者非也。寂靜樂者。得禪定也。永滅樂者。得無漏也。畢竟樂者。得二涅槃也。僧宗曰。第二偏就觀門。以辨十法也。
複次善男子菩薩摩訶薩(至)雖見佛性而不明瞭。
案。僧亮曰。第三隨從天行。是名正定。以此方知四禪是天行者也。僧宗曰。第三就比丘於此經修行。以明十法也。
複次善男子夫少欲者(至)雖見佛性而不明瞭。
案。僧亮曰。第四以十二頭陀為少欲。行轉除也。僧宗曰。第四離聚落。以辨十法也。
複次善男子為多欲故(至)雖見佛性而不明瞭。
案。僧亮曰。第五翻也。及五種者。解脫五欲樂也。僧宗曰。第五就現相。以明十法。
善男子如汝所言十住菩薩(至)見於佛性而得明瞭。
案。僧宗曰。舉第六問也。今言。以佛眼故了了。菩薩以慧眼。故不了了也。寶亮曰。如所言十住菩薩。以何眼見。而不相了者。此下去次答第六問。佛言菩薩。唯得四眼。用慧眼。故不明瞭。佛具足五眼。照了窮源。故見佛性了了也。下去有數重解。十住菩薩。由為菩提作行。故見不明瞭。十住菩薩。唯自知得佛。不知他有佛性者。亦是不了義之辭。煩惱本障智慧。十住菩薩。斷惑垂盡。何容指
【現代漢語翻譯】 現代漢語譯本：僧亮說：第二是辨別出離之樂，因為出家在林，遠離世俗，專心致力於遠離塵囂，這才是正道，其餘的都不是。寂靜之樂，是指獲得禪定。永滅之樂，是指獲得無漏（沒有煩惱）。畢竟之樂，是指獲得二種涅槃（煩惱和生死都滅盡）。僧宗說：第二是偏重於觀行之門，用來辨別十法。
再次，善男子，菩薩摩訶薩（省略中間內容）雖然見到佛性，但並不明瞭。
僧亮說：第三是隨順天道而行，這叫做正定。由此可知四禪是天道之行。僧宗說：第三是就比丘在此經中的修行，來闡明十法。
再次，善男子，如果一個人少欲（省略中間內容）雖然見到佛性，但並不明瞭。
僧亮說：第四是用十二頭陀行（苦行）作為少欲，通過修行來去除煩惱。僧宗說：第四是離開聚落，用來辨別十法。
再次，善男子，因為貪求過多的慾望（省略中間內容）雖然見到佛性，但並不明瞭。
僧亮說：第五是反過來說明。以及五種，是指解脫五欲之樂。僧宗說：第五是就現前的現象，來闡明十法。
善男子，正如你所說，十住菩薩（省略中間內容）見到佛性，並且能夠明瞭。
僧宗說：這是舉出第六個問題。現在說，因為有佛眼，所以能夠明瞭。菩薩因為有慧眼，所以不能明瞭。寶亮說：正如所說，十住菩薩，用什麼眼來見，卻不能完全明瞭呢？下面開始依次回答第六個問題。佛說菩薩，只有四眼，用慧眼，所以不能明瞭。佛具足五眼，照見窮盡本源，所以見到佛性明瞭。下面有多種解釋。十住菩薩，因為為菩提（覺悟）而修行，所以見得不清楚。十住菩薩，只知道自己能夠成佛，不知道他人也有佛性，這也是不明瞭的含義。煩惱本來就會障礙智慧，十住菩薩，斷除煩惱接近尾聲，怎麼能說...
【English Translation】 English version: The monk Liang said: The second is to distinguish the joy of renunciation, because leaving home and living in the forest, away from worldly affairs, focusing on staying away from the mundane is the right path, and the rest are not. The joy of tranquility refers to obtaining dhyana (meditative state). The joy of eternal extinction refers to obtaining Anāsrava (without outflows, meaning without defilements). The ultimate joy refers to obtaining the two Nirvanas (extinguishing both afflictions and rebirth). The monk Zong said: The second focuses on the gate of contemplation to distinguish the ten dharmas.
Furthermore, good man, the Bodhisattva Mahasattva (omitting the middle content) although seeing the Buddha-nature, is not clear about it.
The monk Liang said: The third is to follow the heavenly path, which is called right concentration. From this, it can be known that the four Dhyanas are the practice of the heavenly path. The monk Zong said: The third is to clarify the ten dharmas based on the Bhikshu's (monk's) practice in this sutra.
Furthermore, good man, if one has few desires (omitting the middle content) although seeing the Buddha-nature, is not clear about it.
The monk Liang said: The fourth is to use the twelve Dhuta practices (ascetic practices) as having few desires, and to remove afflictions through practice. The monk Zong said: The fourth is to leave the settlements to distinguish the ten dharmas.
Furthermore, good man, because of craving for too many desires (omitting the middle content) although seeing the Buddha-nature, is not clear about it.
The monk Liang said: The fifth is to explain it in reverse. And the five kinds refer to the liberation from the joy of the five desires. The monk Zong said: The fifth is to clarify the ten dharmas based on the present phenomena.
Good man, as you said, the Bodhisattva of the Ten Abodes (omitting the middle content) sees the Buddha-nature and can understand it clearly.
The monk Zong said: This is raising the sixth question. Now it is said that because of having the Buddha-eye, one can understand clearly. The Bodhisattva cannot understand clearly because of having the wisdom-eye. Bao Liang said: As it is said, the Bodhisattva of the Ten Abodes, with what eye does he see, but cannot fully understand? The following begins to answer the sixth question in order. The Buddha said that the Bodhisattva only has four eyes, and cannot understand clearly because of using the wisdom-eye. The Buddha has five eyes, illuminating the source to the end, so seeing the Buddha-nature is clear. The following has multiple explanations. The Bodhisattva of the Ten Abodes, because of practicing for Bodhi (enlightenment), sees unclearly. The Bodhisattva of the Ten Abodes only knows that he can become a Buddha, and does not know that others also have Buddha-nature, which is also the meaning of unclear. Afflictions originally obstruct wisdom, and the Bodhisattva of the Ten Abodes is nearing the end of cutting off afflictions, how can one say...
自知作佛。不知他有佛性。他惑亦不能障我智不理。今所以有此言者。為辨難易相。明以成佛者。得言易知。未成道人。事蹟幽隱難知。故有此之說也。
善男子慧眼見故不得明瞭(至)心不生信不名聞見。
案。僧亮曰。稱第六問佛何眼見故也。初得名慧。滿足佛為菩提。行者進趣名行。住十住故者。應去不去名住也。住不住者。不應去而住非住也。又云不去不住。十住在生滅境。故有去住。佛不生不滅。不去不住也。僧宗曰。就答中有四翻。第一明佛與菩薩。見有了不了。第二明乃至十地。尚不了了。況其餘耶。至極雖復妙絕。非常情所察。若因跡尋本。可以知也。第三修戒定為因。則其理也。第四結聞見之理。以曉前宗也。此則第一翻也。
善男子若有善男子善女人(至)當云何觀而得知耶。
案。僧亮曰。六種問答。是第二觀門也。僧宗曰。此下第二翻也。寶亮曰。此下師子吼。大段之第二也。上六問六答。已定因果性。使物識因果。修德集業。若當於此深理。未能領悟。信心不立者。勸使約應佛。依十二部經教因果。就事以生信也。凡開五門。此下第一觀果也。
善男子一切眾生實不能知(至)一者眼見二者聞見。
案。僧亮曰。先觀果性。觀之粗也。寶亮曰。佛雖
【現代漢語翻譯】 現代漢語譯本：自知能夠成佛，卻不知道他人也具有佛性。他人的迷惑也不能夠障礙我的智慧，因為我的智慧不被外物所左右。現在之所以這樣說，是爲了區分難易程度。明白地說，已經成佛的人，他的事蹟容易知曉。而尚未證得菩提的人，他的事蹟隱秘難以知曉，所以才有這樣的說法。
善男子，因為具有慧眼，所以不能夠完全明瞭（乃至）如果內心不生起信心，就不能稱之為聞見。
按僧亮所說：這是第六個問題，問佛用什麼眼睛才能看見。最初得到慧這個名稱，圓滿時佛就成為菩提。修行者精進努力叫做行。因為安住於十住的階段，所以應該離開卻沒有離開，這叫做住。不應該離開卻安住，這不是真正的住。又說不離開也不安住。十住在生滅的境界中，所以有離開和安住。佛不生不滅，所以沒有離開和安住。僧宗說：就回答的內容有四層含義。第一層說明佛與菩薩，他們的見解有明瞭和不明瞭。第二層說明乃至十地菩薩，尚且不能完全明瞭，更何況是其餘的人呢？至極的境界雖然玄妙絕倫，不是一般的情感所能察覺的。如果通過事蹟來探尋根本，還是可以知曉的。第三層說明修持戒定是根本原因。第四層總結聞見的道理，用來曉喻之前的宗派。這說的是第一層含義。
善男子，如果有善男子、善女人（乃至）應當如何觀察才能得知呢？
按僧亮所說：六種問答，是第二個觀門。僧宗說：這以下是第二層含義。寶亮說：這以下是獅子吼，大段的第二部分。上面六問六答，已經確定了因果的性質，使人們認識因果，修習德行，積累善業。如果對於這種深刻的道理，還不能領悟，信心不能確立的人，勸他們依據應身佛，依據十二部經教的因果，就事論事地生起信心。總共開啟五門，這以下是第一個觀果。
善男子，一切眾生實際上不能夠知道（乃至）一是眼見，二是聞見。
按僧亮所說：先觀察果的性質，這是粗略的觀察。寶亮說：佛雖然
【English Translation】 English version: Knowing oneself to be capable of becoming a Buddha, yet not knowing that others also possess Buddha-nature. The delusions of others cannot obstruct my wisdom, for my wisdom is not swayed by external things. The reason for saying this now is to distinguish between the easy and the difficult. To state it clearly, the deeds of one who has already become a Buddha are easy to know. But the deeds of one who has not yet attained enlightenment are hidden and difficult to know, hence this saying.
'Good man, because of having the eye of wisdom, one cannot fully understand (even to the point that) if faith does not arise in the mind, it cannot be called hearing and seeing.'
According to Sengliang: This is the sixth question, asking with what eyes the Buddha can see. Initially obtaining the name 'wisdom,' when perfected, the Buddha becomes Bodhi (enlightenment). The diligent effort of a practitioner is called 'practice.' Because of abiding in the stage of the Ten Abodes (ten stages of Bodhisattva development), one should leave but does not, this is called 'abiding.' Not leaving but abiding is not true abiding. It is also said, neither leaving nor abiding. The Ten Abodes are in the realm of arising and ceasing, hence there is leaving and abiding. The Buddha neither arises nor ceases, hence there is neither leaving nor abiding. Sengzong said: In the answer, there are four layers of meaning. The first layer explains that the views of Buddhas and Bodhisattvas have clarity and lack of clarity. The second layer explains that even the Bodhisattvas of the Ten Grounds (higher stages of Bodhisattva development) cannot fully understand, let alone others. The ultimate realm, although profoundly subtle, cannot be perceived by ordinary emotions. If one seeks the root through the traces, it can still be known. The third layer explains that cultivating precepts and concentration is the fundamental cause. The fourth layer summarizes the principles of hearing and seeing, to enlighten the previous schools. This speaks of the first layer of meaning.
'Good man, if there are good men and good women (even to the point that) how should they observe in order to know?'
According to Sengliang: The six questions and answers are the second gate of contemplation. Sengzong said: What follows is the second layer of meaning. Baoliang said: What follows is the Lion's Roar, the second part of the major section. The six questions and answers above have already established the nature of cause and effect, enabling people to recognize cause and effect, cultivate virtue, and accumulate good karma. If one cannot comprehend this profound principle and cannot establish faith, they are advised to rely on the Response Body Buddha (incarnation of the Buddha), to rely on the cause and effect of the twelve divisions of scriptures, and to generate faith based on events. In total, five gates are opened, and what follows is the first contemplation of the fruit.
'Good man, all sentient beings are actually unable to know (even to the point that) one is seeing with the eyes, and the other is hearing and seeing.'
According to Sengliang: First, observe the nature of the fruit, which is a rough observation. Baoliang said: Although the Buddha
勸觀。但物情不解。故師子吼問。明一切眾生。實不能測知如來心相。當云何得知。佛言當依二法。一者眼見如來身業。二聞佛所說教法。唯依此二事。得知如來心相。若見如來身業。有三十二相。在世運動。為為眾生。為為利養。若見說法。一向為物。不自為己。得知此人可尊可重。必非生死果報所為。若無此妙極來應。眾生云何得斯之身處世救苦。必應可信。果既如之。必有妙因。是以勸人。依十二部經。約應佛觀如來心用。可得信知因果之性也。但文十別。事義自顯矣。
若見如來所有身業(至)為誰受身是名眼見。
案。僧亮曰。云何受身者。有二種。有自在不自在。知如來自在也。何故受身者。知如來為眾生故受也。為誰受身者。為中有等不等。明如來等眾生也。僧亮曰。云何而受是身者。乃知感應之道。而不能知所以爾耶。謂以大悲之心。故受身也。
若觀如來云何說法(至)應當依是二種因緣。
案。僧亮曰。不破煩惱者。真諦也。非不破者。世諦也。真俗中。非破非不破者。是真諦。亦是俗諦。何者。非盡能破也。五人能破非不破也。皆說真俗中道。不自言師。亦可俗諦中道。初二種云何知者。第二觀門。觀緣因也。因成就名眼見。又聞見因不成就。雖識佛。不名眼見。亦
【現代漢語翻譯】 現代漢語譯本：勸導人們去觀察。但眾生的情識不能理解。所以用師子吼（獅子吼，比喻佛的教誨）來提問，闡明一切眾生，實際上不能測知如來（Tathagata，佛的稱號）的心相。應當如何得知呢？佛說應當依靠兩種方法：一是親眼看見如來身業（佛的行為），二是聽聞佛所說的教法。唯有依靠這兩件事，才能得知如來的心相。如果看見如來的身業，具有三十二相（佛的三十二種殊勝的相貌），在世間活動，是爲了眾生，還是爲了利益供養？如果看見說法，一向是爲了他人，不為自己，就能得知此人可尊敬可重視，必定不是爲了生死果報而為。如果沒有這種微妙至極的應化，眾生怎麼能得到這樣的身體在世間救苦救難？必定是值得相信的。既然結果是這樣，必定有微妙的原因。因此勸導人們，依據十二部經（佛教經典的不同分類），通過應身佛（佛的化身）來觀察如來的心用，就可以得知因果的性質。經文有十種區別，事理意義自然顯現。
『如果看見如來所有的身業（到）為誰受身，這叫做眼見。』
案：僧亮說，『云何受身呢？』有兩種，有自在和不自在。知道如來自在。為什麼受身呢？知道如來爲了眾生的緣故而受身。為誰受身呢？爲了中有（中陰身，指死亡到投胎之間的狀態）等不等。說明如來平等對待眾生。僧亮說，『云何而受是身呢？』乃是知道感應的道理，而不能知道所以然的原因。這是因為以大悲之心，所以受身。
『如果觀察如來云何說法（到）應當依靠這兩種因緣。』
案：僧亮說，『不破煩惱』，是真諦（Paramartha，佛教的根本真理）。『非不破』，是世諦（Samvriti-satya，世俗諦，相對的真理）。真俗中，『非破非不破』，是真諦，也是俗諦。為什麼呢？不是完全能破。五人（指最初聽佛陀說法的五位比丘）能破，非不破。都說真俗中道。不自稱為師，也可以說是俗諦中道。最初兩種云何得知呢？第二觀門，觀察緣因（導致結果的條件）。因成就，名為眼見。又聞見因不成就，即使認識佛，也不叫做眼見。
【English Translation】 English version: Encouraging observation. However, the sentiments of beings are not understood. Therefore, the lion's roar (simhanada, a metaphor for the Buddha's teachings) asks, clarifying that all beings cannot truly fathom the mind and appearance of the Tathagata (Tathagata, the title of the Buddha). How should one know it? The Buddha said that one should rely on two methods: first, to see with one's own eyes the bodily actions of the Tathagata (the Buddha's actions), and second, to hear the teachings spoken by the Buddha. Only by relying on these two things can one know the mind and appearance of the Tathagata. If one sees the bodily actions of the Tathagata, possessing the thirty-two marks (the thirty-two auspicious marks of the Buddha), acting in the world, is it for the sake of beings, or for the sake of profit and offerings? If one sees the Dharma being taught, always for the sake of others, not for oneself, then one can know that this person is worthy of respect and importance, and is certainly not acting for the sake of the fruits of birth and death. If there were no such subtle and perfect manifestation, how could beings obtain such a body to save suffering in the world? It must be worthy of belief. Since the result is like this, there must be a subtle cause. Therefore, it encourages people to rely on the twelve divisions of scriptures (different classifications of Buddhist scriptures), and through the manifested Buddha (the Buddha's manifestation body) to observe the mind and function of the Tathagata, one can know the nature of cause and effect. The text has ten distinctions, and the meaning of the matter is naturally revealed.
'If one sees all the bodily actions of the Tathagata (to) for whom does he receive this body, this is called seeing with the eyes.'
Commentary: Sangliang said, 'How does he receive the body?' There are two kinds, with freedom and without freedom. Knowing that the Tathagata is free. Why does he receive the body? Knowing that the Tathagata receives the body for the sake of beings. For whom does he receive the body? For the intermediate state (antarabhava, the state between death and rebirth) and so on, equal and unequal. Explaining that the Tathagata treats beings equally. Sangliang said, 'How does he receive this body?' It is knowing the principle of interaction, but not knowing the reason why. This is because with a heart of great compassion, he receives the body.
'If one observes how the Tathagata teaches the Dharma (to) one should rely on these two causes and conditions.'
Commentary: Sangliang said, 'Not breaking afflictions' is the ultimate truth (Paramartha, the fundamental truth of Buddhism). 'Not not breaking' is the conventional truth (Samvriti-satya, relative truth). In the middle of ultimate and conventional, 'neither breaking nor not breaking' is the ultimate truth, and also the conventional truth. Why? It is not completely able to break. The five people (referring to the first five bhikkhus who listened to the Buddha's teachings) are able to break, not not breaking. All speak of the middle way of ultimate and conventional. Not calling oneself a teacher can also be said to be the middle way of conventional truth. How are the first two kinds known? The second gate of observation, observing the causal conditions (the conditions that lead to the result). When the cause is accomplished, it is called seeing with the eyes. Also, when the cause of hearing and seeing is not accomplished, even if one recognizes the Buddha, it is not called seeing with the eyes.
非聞見也。二種者。外細內粗。內細外粗。善惡難知者也。
師子吼菩薩白佛言世尊(至)唯依是二不可得知。
案。僧亮曰。第三門因緣也。因成就名眼見。亦是聞見。因不成就。雖識佛不名眼見。亦非聞見也。二種者。外細內粗。內細外粗。善惡難知也。寶亮曰。第二文約佛弟子所行法觀因。佛唯極果。無因可觀。若不舉弟子所行。則無以為驗。佛果若不真。那得信佛語者。盡得實解。故知其理必可信。今者師子吼。先舉上庵羅果喻四品人來驗。若內外俱熟。內外俱生。此亦易別。餘外熟內生。外生內熟。此之二人。云何得知。佛言。此實難知。雖曰難知。當以四法來驗。必知真實。若論此四法。正是共住智慧。開共住為二。智慧為兩。故成四句。若用此四法。則知持戒破戒。
佛言善哉善哉善男子(至)然後得知持戒破戒。
案。僧宗曰。四人常近。猶不可知。況復如來。而可測耶。
善男子戒有二種持者亦二(至)為為利養為究竟持。
案。僧亮曰。以因緣故。受持禁戒者。或為自度。或為人天也。若不為究竟非究竟持也。僧宗曰。此第三翻也。要修究竟戒者。乃能見也。寶亮曰。下欲以此究竟不究竟。來證戒成就不成就。若究竟持戒者。名為眼見聞見。若不究竟持戒
【現代漢語翻譯】 現代漢語譯本：不是通過聽聞和觀看就能瞭解的。這兩種情況是：外表細緻而內在粗糙，內在細緻而外表粗糙。善與惡難以分辨。
師子吼菩薩（Śīṃhanāda Bodhisattva）稟告佛陀說：『世尊，完全依靠這兩種情況是無法得知真相的。』
按僧亮的說法：第三個部分是關於因緣的。因緣成就，稱為眼見；這也是聽聞和觀看。因緣不成就，即使認識佛陀，也不能稱為眼見，也不是聽聞和觀看。這兩種情況是：外表細緻而內在粗糙，內在細緻而外表粗糙。善與惡難以分辨。寶亮說：第二段文字是關於佛陀弟子所修行的法觀之因。佛陀是最終的果位，沒有因可以觀察。如果不舉出弟子所修行的，就沒有辦法驗證。如果佛果不真實，怎麼能相信佛陀所說的話，都能得到真實的理解呢？所以知道這個道理必定是可信的。現在師子吼菩薩先舉出庵羅果（Āmra fruit）的譬喻，來驗證四種人。如果內外都成熟，內外都未成熟，這還容易分辨。其餘外熟內生，外生內熟的這兩種人，要如何得知呢？佛陀說：這確實難以得知。雖然說難以得知，應當用四種方法來驗證，必定能知道真實情況。如果討論這四種方法，正是共住的智慧。將共住分為兩種，智慧分為兩種，所以成為四句。如果用這四種方法，就能知道持戒和破戒的情況。
佛陀說：『好啊，好啊，善男子，然後才能得知持戒和破戒的情況。』
按僧宗的說法：四個人經常在一起，尚且難以得知，更何況是如來，又怎麼可以測度呢？
善男子，戒律有兩種，持戒的人也有兩種：爲了利益供養而持戒，爲了究竟解脫而持戒。
按僧亮的說法：因為因緣的緣故，受持禁戒的人，有的是爲了自我解脫，有的是爲了人天福報。如果不爲了究竟解脫，就不是究竟的持戒。僧宗說：這是第三種情況。必須要修習究竟戒的人，才能見到真相。寶亮說：下面想要用究竟和不究竟，來證明戒律的成就與不成就。如果究竟持戒的人，稱為眼見和聽見；如果不究竟持戒。
【English Translation】 English version: It is not through hearing and seeing that one can understand. The two kinds are: outwardly refined but inwardly coarse, inwardly refined but outwardly coarse. Good and evil are difficult to discern.
The Śīṃhanāda Bodhisattva (Lion's Roar Bodhisattva) said to the Buddha: 'World Honored One, relying solely on these two conditions, it is impossible to know.'
According to Saṃghaliṅga: The third section concerns causality. When the causes and conditions are complete, it is called seeing with the eyes; this is also hearing and seeing. When the causes and conditions are not complete, even if one recognizes the Buddha, it cannot be called seeing with the eyes, nor is it hearing and seeing. The two kinds are: outwardly refined but inwardly coarse, inwardly refined but outwardly coarse. Good and evil are difficult to discern. Bao Liang said: The second passage concerns the causal basis of the Dharma contemplation practiced by the Buddha's disciples. The Buddha is the ultimate fruit, and there is no cause to contemplate. If the practices of the disciples are not mentioned, there is no way to verify. If the Buddha's fruit is not genuine, how can one believe that the Buddha's words can lead to true understanding? Therefore, it is known that this principle must be credible. Now, Śīṃhanāda Bodhisattva first uses the analogy of the Āmra fruit to verify the four types of people. If both the inside and outside are ripe, or both the inside and outside are unripe, these are easy to distinguish. As for the remaining two, outwardly ripe but inwardly unripe, and outwardly unripe but inwardly ripe, how can one know them? The Buddha said: These are indeed difficult to know. Although it is said to be difficult to know, one should use four methods to verify, and one will surely know the truth. If we discuss these four methods, they are precisely the wisdom of living together. Dividing living together into two, and wisdom into two, thus forming four statements. If one uses these four methods, one can know whether one is upholding or breaking the precepts.
The Buddha said: 'Excellent, excellent, good man, then one can know whether one is upholding or breaking the precepts.'
According to Saṃghazoṅ: Even those who are constantly near each other are difficult to know, how much more so the Tathāgata, who cannot be measured?
Good man, there are two kinds of precepts, and there are also two kinds of those who uphold the precepts: upholding the precepts for the sake of profit and offerings, and upholding the precepts for the sake of ultimate liberation.
According to Saṃghaliṅga: Because of causes and conditions, those who receive and uphold the precepts do so either for their own liberation or for the sake of human and heavenly blessings. If it is not for ultimate liberation, it is not ultimate upholding of the precepts. Saṃghazoṅ said: This is the third situation. One must cultivate the ultimate precepts in order to see the truth. Bao Liang said: Below, he wants to use ultimate and non-ultimate to prove the accomplishment or non-accomplishment of the precepts. If one upholds the precepts ultimately, it is called seeing with the eyes and hearing; if one does not uphold the precepts ultimately.
。亦不名眼見聞見。自信首五根立以上人。悉屬究竟持戒數。若從一信已后。終入內凡夫。相續不捨。乃至成佛。亦名究竟戒。
善男子如來戒者無有因緣(至)畢竟持戒究竟持戒。
案。僧亮曰。性不為惡。自然得戒。是究竟戒也。不生瞋礙者。亦性不為惡也。
善男子我昔一時與舍利弗(至)三藐三菩提。
案。僧亮曰。出證因中無惡。果有此力也。寶亮曰。證如來持戒最勝也。
復有二種一為利養(至)及以如來持戒之人。
案。僧亮曰。重釋。而正法者。是究竟也。
復有二種一性自能持(至)及以如來亦名聞見。
案。僧亮曰。即是無因緣戒也。曠世修習。噁心永滅。善成性也。
復有二種一聲聞戒(至)能見佛性如來涅槃。
案。僧亮曰。聲聞厭生死。行乖涅槃。非見法也。
師子吼菩薩言世尊(至)何以故法性爾故。
案。僧亮曰。釋究竟義。亦明從戒生法。終至涅槃。皆是緣因義也。曰推因也。有十一重相釋。
師子吼菩薩言世尊(至)云何得名我樂凈耶。
案。僧亮曰。上說持戒。至涅槃因果相乘生因了因。未辨涅槃從何因有。故發問也。僧宗曰。難意欲令戒則無因故常。涅槃有因故無常也。寶亮曰。戒
【現代漢語翻譯】 現代漢語譯本： 也不稱為眼見或耳聞所見。確信最初的五根（眼、耳、鼻、舌、身）以上的人，都屬於究竟持戒的範疇。如果從一開始相信之後，最終進入內凡夫的境界，相續不斷，乃至成佛，也稱為究竟戒。
善男子，如來的戒律沒有因緣（導致），畢竟是持戒，究竟是持戒。
按：僧亮說，本性不作惡，自然得到戒律，這就是究竟戒。不生嗔恨障礙，也是本性不作惡。
善男子，我過去曾經與舍利弗（智慧第一的佛陀十大弟子之一）一起（討論），直至證得阿耨多羅三藐三菩提（無上正等正覺）。
按：僧亮說，這是爲了證明在因地中沒有惡，果地才有這種力量。寶亮說，這是爲了證明如來持戒最為殊勝。
又有兩種情況：一種是爲了利養（供養）而持戒，以及如來持戒的人。
按：僧亮說，這是重申解釋，而正法才是究竟。
又有兩種情況：一種是本性自然能夠持戒，以及如來也能聞見。
按：僧亮說，這就是無因緣戒。曠日持久地修習，噁心永遠滅除，善成為本性。
又有兩種情況：一種是聲聞（聽聞佛陀教誨而證悟的修行者）戒，能夠見到佛性，如來涅槃（寂滅）。
按：僧亮說，聲聞厭惡生死，所行與涅槃相悖，不是見到法。
師子吼菩薩（一位菩薩的名稱）說，世尊，（是這樣的），因為法性就是如此。
按：僧亮說，這是解釋究竟的含義，也說明從戒律產生法，最終達到涅槃，都是緣起因緣的含義。說的是推究原因。有十一重相的解釋。
師子吼菩薩說，世尊，（是這樣的），如何才能稱為我樂凈呢？
按：僧亮說，上面說的是持戒，直至涅槃的因果相乘，產生生因和了因，但沒有辨明涅槃是從什麼因產生的，所以才發問。僧宗說，提問的意思是想說明戒律是無因而常，涅槃是有因而無常。寶亮說，戒
【English Translation】 English version: It is also not called seeing or hearing. Those above the first five roots (eye, ear, nose, tongue, body) who have firm faith all belong to the category of ultimate precepts. If, after initially believing, one eventually enters the state of an inner ordinary person, continuing without interruption until becoming a Buddha, this is also called the ultimate precept.
Good man, the precepts of the Tathagata (another name for Buddha) have no cause (leading to them); ultimately, it is upholding precepts, ultimately, it is holding precepts.
Note: Monk Liang said, 'The nature does not do evil, and one naturally obtains precepts. This is the ultimate precept. Not generating anger or obstacles is also the nature of not doing evil.'
Good man, in the past, I was once with Shariputra (one of the Buddha's ten great disciples, known for his wisdom) (discussing) until attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
Note: Monk Liang said, 'This is to prove that there is no evil in the causal ground, and the result has this power.' Bao Liang said, 'This is to prove that the Tathagata's upholding of precepts is the most excellent.'
Furthermore, there are two kinds: one is upholding precepts for the sake of profit and offerings, and those who uphold the precepts of the Tathagata.
Note: Monk Liang said, 'This is a re-explanation, and the true Dharma is the ultimate.'
Furthermore, there are two kinds: one is the nature that can naturally uphold precepts, and the Tathagata can also hear and see.
Note: Monk Liang said, 'This is the precept without cause. Practicing for a long time, evil thoughts are forever extinguished, and goodness becomes the nature.'
Furthermore, there are two kinds: one is the Sravaka (a practitioner who attains enlightenment by hearing the Buddha's teachings) precepts, which can see the Buddha-nature, the Nirvana (cessation of suffering) of the Tathagata.
Note: Monk Liang said, 'Sravakas are disgusted with birth and death, and their practice goes against Nirvana; they do not see the Dharma.'
The Lion's Roar Bodhisattva (name of a Bodhisattva) said, 'World Honored One, (it is like this) because the nature of Dharma is like this.'
Note: Monk Liang said, 'This explains the meaning of ultimate, and also explains that from precepts comes Dharma, and ultimately reaching Nirvana, all are the meaning of causal conditions. It speaks of investigating the cause. There are eleven layers of explanation.'
The Lion's Roar Bodhisattva said, 'World Honored One, (it is like this), how can it be called my joy and purity?'
Note: Monk Liang said, 'The above speaks of upholding precepts, until the cause and effect of Nirvana multiply, producing the generating cause and the completing cause, but it has not been clarified from what cause Nirvana arises, so the question is asked. Monk Zong said, 'The intention of the question is to explain that precepts are without cause and therefore constant, while Nirvana has a cause and is therefore impermanent.' Bao Liang said, 'Precepts'
前既無因。應是常。涅槃以解脫為因。便應無常。
佛言善哉善哉善男子(至)諦聽諦聽當爲汝說。
案。僧亮曰。將欲答難。先舉往事。以證得理。而滅之先。
戒亦有因因聽正法(至)一者聽法二者思惟義。
案。寶亮曰。戒是有為。從聽法而生。為生因。
善男子信心者(至)亦因亦因因亦果亦果果。
案。僧亮曰。亦因者。聽法是信心之因也。因因者。信心復是聽法之因也。今與因為因。名為因因。亦果者。信心聽法之果也。亦果者。聽法是信心果也。與果互得相生。皆是因是果。故名有為。
善男子譬如尼干立拒舉瓶互為因果不得相離。
案。僧亮曰。信心聽法。互為因果。不得相離。指據此二。為因因果果也。
善男子如無明緣行(至)亦因亦因因亦果亦果果。
案。僧亮曰。藉此以顯手因果義也。無明為因。行為果。自有行后。還起輕煩惱。說為無明。是明輕重前後。互相生起。迭為因果。亦得重因重果義也。
善男子生能生法(至)生生不自生賴生故生。
案。僧亮曰。借毗曇家義。寄明重因重果之旨也。小生唯生一法。大生乃生八法。是則小生大生。更為因果。亦有重因重果義也。不能自生者。大生三體。不能自生也
【現代漢語翻譯】 現代漢語譯本： 如果之前沒有原因，那麼一切就應該是永恒不變的。如果涅槃（Nirvana，解脫）以解脫為原因，那麼就應該不是永恒的。
佛說：『好啊，好啊，善男子（至）仔細聽，仔細聽，我將為你解說。』
按。僧亮說：將要回答詰難，先舉出往事，來證明所得到的道理，以及滅除的先後。
持戒也有原因，原因是聽聞正法（至）一是聽聞佛法，二是思惟其義理。
按。寶亮說：戒是有為法，從聽聞佛法而生，是生起的原因。
善男子，所謂信心（至）亦是因，亦是因的因，亦是果，亦是果的果。
按。僧亮說：『亦是因』，是指聽聞佛法是信心的原因。『因的因』，是指信心反過來又是聽聞佛法的原因。現在把原因作為原因，就叫做『因的因』。『亦是果』，是指信心是聽聞佛法的果。『亦是果的果』，是指聽聞佛法是信心的果。果和因互相得到，互相生起，都是因，也都是果，所以叫做有為法。
善男子，譬如尼干（Nigantha，耆那教徒）站立著互相支撐著舉起瓶子，互為因果，不能分離。
按。僧亮說：信心和聽聞佛法，互為因果，不能分離。指出這兩個，就是『因的因，果的果』。
善男子，比如無明緣行（Avidyāpratyayāḥ saṃskārāḥ，無明是行的緣起）（至）亦是因，亦是因的因，亦是果，亦是果的果。
按。僧亮說：藉此來顯示因果的意義。無明是因，行是果。自從有了行之後，又生起輕微的煩惱，說是無明。這是說明輕重前後，互相生起，交替作為因果，也可以得到重因重果的意義。
善男子，生能生法（至）生生不能自己生，依賴於所生才能生。
按。僧亮說：借用毗曇（Abhidharma）家的義理，來闡明重因重果的主旨。小生只能生一種法，大生能生八種法。這樣，小生和大生，互相作為因果，也有重因重果的意義。不能自己生起，是指大生的三種自體，不能自己生起。
【English Translation】 English version: If there were no cause before, everything should be permanent. If Nirvana (liberation) has liberation as its cause, then it should not be permanent.
The Buddha said: 'Good, good, good man (to) Listen carefully, listen carefully, I will explain it to you.'
Note. Sengliang said: Intending to answer the difficulty, first cite past events to prove the obtained principle, and the order of extinction.
Keeping precepts also has a cause, the cause is listening to the correct Dharma (to) First, listening to the Dharma, second, contemplating its meaning.
Note. Baoliang said: Precepts are conditioned (arising from causes), arising from listening to the Dharma, being the cause of arising.
Good man, so-called faith (to) is also a cause, also a cause of a cause, also a result, also a result of a result.
Note. Sengliang said: 'Also a cause' means that listening to the Dharma is the cause of faith. 'Cause of a cause' means that faith in turn is the cause of listening to the Dharma. Now taking the cause as the cause is called 'cause of a cause'. 'Also a result' means that faith is the result of listening to the Dharma. 'Also a result of a result' means that listening to the Dharma is the result of faith. Result and cause obtain each other, arising mutually, all are causes and all are results, therefore it is called conditioned.
Good man, like the Niganthas (Jain ascetics) standing supporting each other holding up a pot, mutually cause and result, inseparable.
Note. Sengliang said: Faith and listening to the Dharma, mutually cause and result, inseparable. Pointing out these two, is 'cause of a cause, result of a result'.
Good man, like ignorance conditions volitional formations (Avidyāpratyayāḥ saṃskārāḥ, ignorance is the condition for formations) (to) is also a cause, also a cause of a cause, also a result, also a result of a result.
Note. Sengliang said: Borrowing this to show the meaning of cause and effect. Ignorance is the cause, formations are the result. Since there are formations, slight afflictions arise again, said to be ignorance. This is explaining that lightness and heaviness, before and after, arise mutually, alternating as cause and result, one can also obtain the meaning of heavy cause and heavy result.
Good man, arising can arise Dharma (to) arising arising cannot arise by itself, relying on what is arisen to arise.
Note. Sengliang said: Borrowing the meaning of the Abhidharma school to clarify the main point of heavy cause and heavy result. Small arising can only arise one Dharma, large arising can arise eight Dharmas. Thus, small arising and large arising, mutually as cause and result, also have the meaning of heavy cause and heavy result. Cannot arise by itself, refers to the three self-natures of large arising, cannot arise by itself.
。由生生生者。由小生來生其體也。生生不自生者。生大生之生不自生。亦賴大生故生也。
是故二生亦因亦因因(至)信心聽法亦復如是。
案。僧亮曰。舉一事二義。以為類釋也。
善男子是果非因(至)名果煩惱者名為過過。
案。僧亮曰。上說戒等是因是果。體是有為也。今明涅槃是果。非因非有為。非有為故。不從因有也。上果故者。人求無苦。以無苦為上也。沙門果故者。斷生死也。過過者。皆說苦法也。煩惱是過。又生苦故。是為過過也。僧宗曰。向已答戒信二法。互為因果。是故無常。今明涅槃。是了因家果。所以常也。是上果者。釋所以是勝也。寶亮曰。既判戒亦有因。知戒非是常。不定便位。涅槃唯得名果。不復更為他作因。故是果非因。
善男子涅槃無因而體是果(至)無有因故故稱涅槃。
案。僧亮曰。有為之法。是因是果故苦也。涅槃是果無因。故非苦也。僧宗曰。無生因也。寶亮曰。體是果者。了因之果也。
師子吼菩薩言如佛所說(至)有時無因故名涅槃。
案。僧亮曰。難意。不以不善為因。故言無。非一切無也。故取六無之中有時無也。
佛言善男子汝今所說(至)何故名因以了因故。
案。僧亮曰。彼所舉者。
【現代漢語翻譯】 現代漢語譯本：由生而生，是因為小的生來產生它的形體。說『生生不自生』，是因為大的生所產生的生不是自己產生，也是依賴於大的生才能產生。
因此，二生既是因也是因因……（直到）信心聽法也是這樣。
按：僧亮說，舉一個事例說明兩種含義，作為類比解釋。
善男子，這是果而不是因……（直到）名為『果煩惱』的，就叫做『過過』。
按：僧亮說，上面說的戒等既是因也是果，其體是有為法。現在說明涅槃（Nirvana，解脫）是果，不是因，不是有為法。因為不是有為法，所以不是從因產生的。上面說的『上果』，是說人們追求沒有痛苦，以沒有痛苦為最高境界。『沙門果』，是斷絕生死輪迴。『過過』，都是說苦法。煩惱是過患，又產生痛苦，所以是『過過』。僧宗說，前面已經回答了戒和信兩種法，互相作為因果，所以是無常的。現在說明涅槃，是了因家的果，所以是常。『是上果』，解釋了為什麼是殊勝的。寶亮說，既然判定戒也有因，就知道戒不是常，不能確定其地位。涅槃只能稱為果，不再作為其他事物的因，所以是果而不是因。
善男子，涅槃沒有因而其體是果……（直到）因為沒有因，所以稱為涅槃。
按：僧亮說，有為之法，既是因也是果，所以是苦。涅槃是果而沒有因，所以不是苦。僧宗說，沒有生，就是因。寶亮說，『體是果』，是了因之果。
師子吼菩薩（Simhanada Bodhisattva）說，正如佛所說……（直到）有時沒有因，所以叫做涅槃。
按：僧亮說，提問者的意思是，不是以不善為因，所以說沒有。並非一切都沒有。所以取六無之中的『有時無』。
佛說，善男子，你現在所說……（直到）為什麼叫做因？因為是了因的緣故。
按：僧亮說，他所舉的例子是……
【English Translation】 English version: 'That which is born from birth' means that the small birth produces its form. 'Birth does not arise from itself' means that the birth produced by the great birth does not arise from itself, but also relies on the great birth to arise.
Therefore, the two births are both cause and cause of cause... (until) faith in listening to the Dharma is also like this.
Note: Sengliang said, 'Cite one thing with two meanings as an analogy for explanation.'
Good man, this is a result and not a cause... (until) that which is called 'result-affliction' is called 'excessive excess'.
Note: Sengliang said, 'The above-mentioned precepts, etc., are both cause and result, and their substance is conditioned. Now it is clear that Nirvana (Nirvana, liberation) is a result, not a cause, and not conditioned. Because it is not conditioned, it does not arise from a cause. The above-mentioned 'supreme result' means that people seek no suffering and regard no suffering as the highest state. 'Sramana result' is the cutting off of birth and death. 'Excessive excess' all speaks of suffering Dharma. Affliction is a fault, and it produces suffering again, so it is 'excessive excess'.' Sengzong said, 'The two Dharmas of precepts and faith have already been answered, mutually acting as cause and effect, therefore they are impermanent. Now it is clear that Nirvana is the result of the family of understanding cause, so it is permanent. 'Is the supreme result' explains why it is superior.' Baoliang said, 'Since it has been determined that precepts also have a cause, it is known that precepts are not constant and cannot determine their position. Nirvana can only be called a result and no longer acts as a cause for other things, so it is a result and not a cause.'
Good man, Nirvana has no cause and its substance is a result... (until) because there is no cause, it is called Nirvana.
Note: Sengliang said, 'Conditioned Dharmas are both cause and result, so they are suffering. Nirvana is a result without a cause, so it is not suffering.' Sengzong said, 'No birth is the cause.' Baoliang said, 'The substance is the result' is the result of understanding cause.
Simhanada Bodhisattva (Simhanada Bodhisattva) said, 'As the Buddha said... (until) sometimes there is no cause, so it is called Nirvana.'
Note: Sengliang said, 'The questioner means that it is not caused by unwholesome, so it is said that there is none. It is not that there is nothing at all. Therefore, take 'sometimes none' among the six nones.'
The Buddha said, 'Good man, what you are saying now... (until) why is it called a cause? Because it is the cause of understanding.'
Note: Sengliang said, 'The example he cited is...'
皆有為共相。形對涅槃真我。不可與無我為匹也。以是義故。是因者。上二因。是果者。上二果也。涅槃是果非因。佛性是因非果。若涅槃但果而非苦者。佛性亦但因。不應是苦也。非沙門果者。非彼二果。非不是余果是苦也。是了因者。非彼二因。明是了因非生因也寶亮曰。當知涅槃之體。畢竟無因。如無我無我所也。雖引初句為答。后即遣也。明涅槃不同世法。所以常也。是因非果者。還據正因佛性。正因唯住因位。不得名果也。非因生故者。正因佛性。既非善惡因之所生。唯一用不移。至佛不移。至佛不動。故非因生法也。體既非因所生。亦非息心家果也。了因故者。非但緣因是了因。正因亦是了因。何者。若眾生無厭求樂心者。一念善不能作也。由有此解故。可得熟果。是故正因亦遠為佛作了因也。
善男子因有二種(至)地水糞等是名了因。
案。道生曰。俱是作法。亦相比而言之耳。寶亮曰。泛明一切緣正二因義。但使于果力強。便是生因。弱者屬了因也。
復有生因謂六波羅蜜阿耨多羅三藐三菩提。
案。道生曰。此下明皆非作法。然生了之義。于茲而顯也。由六度而成菩提。故曰生也。寶亮曰。六度取菩提義力強。故名為生因。
復有了因謂佛性阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本： 一切有為法都具有共同的特徵（皆有為共相）。將有形之物與涅槃（Nirvana，解脫）和真我（True Self）對立，是不能與無我（non-self）相提並論的。因此（以是義故），這裡說的『因』，指的是前面的兩種因；這裡說的『果』，指的是前面的兩種果。涅槃是果而不是因，佛性（Buddha-nature）是因而不是果。如果涅槃僅僅是果而不是苦，那麼佛性也僅僅是因，不應該是苦。『非沙門果』，指的不是那兩種果，『非不是余果』，指的是苦。『是了因』，指的不是那兩種因，說明這是了因而不是生因。寶亮說：應當知道涅槃的本體，畢竟是沒有因的，就像無我（non-self）和無我所（non-self possessions）一樣。雖然引用第一句作為回答，但後面就否定了它。說明涅槃不同於世間法，所以是常。『是因非果』，還是根據正因佛性來說的，正因只停留在因位，不能稱為果。『非因生故』，正因佛性，既然不是善惡之因所生，就只有一種作用不會改變，到佛也不會改變，到佛也不會動搖，所以不是因所生的法。本體既然不是因所生，也不是息心之家的果。『了因故』，不僅僅是緣因是了因，正因也是了因。為什麼呢？如果眾生沒有厭離苦求快樂的心，那麼一念善也不能做。由於有這種理解，才可以得到成熟的果實。所以正因也從遠處為佛做了了因。
善男子，因有兩種（至）地、水、糞等，這叫做『了因』。
道生說：都是作法，也只是相互比較而言。寶亮說：泛泛地說明一切緣因和正因的意義。只要對於果的力量強，就是生因，弱的就是了因。
又有生因，指的是六波羅蜜（Six Perfections）和阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
道生說：這下面說明都不是作法，然而生因和了因的意義，在這裡就顯現出來了。由於六度而成菩提，所以說是生因。寶亮說：六度取得菩提的意義力量強，所以叫做生因。
又有了因，指的是佛性（Buddha-nature）和阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
【English Translation】 English version: All conditioned phenomena share common characteristics (皆有為共相). Contrasting form with Nirvana (涅槃, liberation) and the True Self (真我) is incomparable to non-self (無我). Therefore (以是義故), the 'cause' here refers to the preceding two types of causes; the 'effect' here refers to the preceding two types of effects. Nirvana is an effect but not a cause, while Buddha-nature (佛性) is a cause but not an effect. If Nirvana is merely an effect and not suffering, then Buddha-nature should also be merely a cause and not suffering. 'Not the fruit of a Shramana' (非沙門果) refers to neither of those two fruits; 'not not the remaining fruit' (非不是余果) refers to suffering. 'Is a condition for understanding' (是了因) refers to neither of those two causes, indicating that it is a condition for understanding rather than a generative cause. Bao Liang says: It should be known that the essence of Nirvana ultimately has no cause, just like non-self (無我) and non-self possessions (無我所). Although the first sentence is cited as an answer, it is then negated. It explains that Nirvana is different from worldly phenomena, and therefore is constant. 'Is a cause but not an effect' (是因非果) still refers to the primary cause, Buddha-nature. The primary cause remains only in the position of cause and cannot be called an effect. 'Not born of a cause' (非因生故) means that the primary cause, Buddha-nature, is not born of good or evil causes, and has only one unchanging function. It does not change when reaching Buddhahood, it does not waver when reaching Buddhahood, so it is not a dharma born of a cause. Since the essence is not born of a cause, it is also not the fruit of the house of cessation of mind. 'Condition for understanding' (了因故) means that not only the dependent cause is a condition for understanding, but also the primary cause is a condition for understanding. Why? If sentient beings did not have a mind that detests suffering and seeks happiness, then even a single thought of goodness could not be produced. Because of this understanding, one can obtain a ripe fruit. Therefore, the primary cause also remotely acts as a condition for understanding for Buddhahood.
'Good man, there are two kinds of causes (至) earth, water, feces, etc., these are called 'conditions for understanding'.' (善男子因有二種(至)地水糞等是名了因。)
Dao Sheng says: 'All are actions, and they are only spoken of in comparison.' Bao Liang says: 'It broadly explains the meaning of all dependent and primary causes. As long as the power towards the effect is strong, it is a generative cause; if it is weak, it belongs to the condition for understanding.'
'There is also a generative cause, referring to the Six Perfections (六波羅蜜, Six Paramitas) and Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).' (復有生因謂六波羅蜜阿耨多羅三藐三菩提。)
Dao Sheng says: 'The following explains that none of them are actions, but the meaning of generative cause and condition for understanding is revealed here. Because Bodhi is achieved through the Six Perfections, it is called a generative cause.' Bao Liang says: 'The Six Perfections strongly take the meaning of Bodhi, so they are called a generative cause.'
'There is also a condition for understanding, referring to Buddha-nature (佛性) and Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).'
。
案。僧宗曰。此有三種相對。通而言之。唯是了因。以拜果義強。為生因也。生者能拜無令有也。了者了已有也。就文而言。小不次。推義。第三重應在第二也。第一重取住前六度。與佛性相對。佛性雖為正因。若語拜果之力。非檀等諸度。則不得果。于了為強。義說生也。僧亮曰。正因佛性。取果力不如。故唯得作了因也。
復有了因謂六波羅蜜佛性。
案。僧宗曰。此取九地以還。于果義弱爲了也。寶亮曰。因中六度。去佛果遠。唯得為三菩提。作了因也。
復有生因謂首楞嚴三昧阿耨多羅三藐三菩提。
案。僧宗曰。謂十住也。寶亮曰。金剛心力強。生佛果速。故謂正因。
復有了因謂八正道阿耨多羅三藐三菩提。
案。僧宗曰。八正是偏行。以其義弱。故爲了也。寶亮曰。二乘行遠。但得作了因也。
復有生因所謂信心六波羅蜜。
案。僧亮曰。本無今有。是生也。本有今見。是了也。如無常見常是生。無常見無常是了也。僧宗曰。此取登住至三住也。比八正義強。故名生也。所以得知三住者。以住信忍地。今言信心六度也。寶亮曰。大乘行近。故名生也。
師子吼言世尊如佛所說(至)云何可見佛性亦爾。
案。僧亮曰。觀門第
【現代漢語翻譯】 現代漢語譯本： 案：僧宗說，這裡有三種相對的情況。總的來說，只有了因（緣因），因為拜果（證得佛果）的意義強烈，可以作為生因（直接原因）。生因是指能使本來沒有的產生；了因是指使已經存在的更加明瞭。就文句而言，小有不順，從義理推斷，第三重應該在第二重之後。第一重取住前六度（佈施、持戒、忍辱、精進、禪定、智慧），與佛性相對。佛性雖然是正因（根本原因），但如果談到拜果的力量，沒有佈施等諸度，就不能證得佛果。對於了因來說，力量更強，從義理上說是生因。僧亮說，正因佛性，取果的力量不如六度，所以只能作爲了因。 復有了因，指六波羅蜜（六度）和佛性。 案：僧宗說，這裡取九地（菩薩修行的高級階段）及以前，對於證果的意義較弱，所以作爲了因。寶亮說，因中的六度，距離佛果還遠，只能作為三菩提（正等正覺）的了因。 復有生因，指首楞嚴三昧（一種高級禪定）和阿耨多羅三藐三菩提（無上正等正覺）。 案：僧宗說，指十住（菩薩十個住位）。寶亮說，金剛心的力量強大，產生佛果迅速，所以稱為正因。 復有了因，指八正道（八種正確的修行方法）和阿耨多羅三藐三菩提。 案：僧宗說，八正道是偏行，因為它的意義較弱，所以作爲了因。寶亮說，二乘（聲聞乘和緣覺乘）的修行路途遙遠，只能作爲了因。 復有生因，指信心和六波羅蜜。 案：僧亮說，本來沒有現在有，是生因；本來有現在見到，是了因。例如，無常見常是生因，無常見無常是了因。僧宗說，這裡取登住（菩薩初住）到三住。比八正道的意義更強，所以稱為生因。之所以知道是三住，因為住于信忍地，現在說信心六度。寶亮說，大乘的修行路途較近，所以稱為生因。 師子吼說，世尊，如佛所說（至）云何可見佛性亦爾。 案：僧亮說，觀門第
【English Translation】 English version: Commentary: The monk Zong said, 'Here there are three kinds of relativity. Generally speaking, it is only 'liao yin' (contributory cause), because the meaning of 'bai guo' (attaining Buddhahood) is strong, and it can be regarded as 'sheng yin' (productive cause). 'Sheng' means to bring something into existence that was not there before; 'liao' means to make something that already exists clearer. In terms of the text, it is slightly awkward; judging from the meaning, the third level should be after the second. The first level takes the six paramitas (generosity, discipline, patience, diligence, concentration, wisdom) before the stage of 'zhu' (abiding), and relates them to Buddha-nature. Although Buddha-nature is the 'zheng yin' (primary cause), if we talk about the power of 'bai guo', without the various paramitas such as generosity, one cannot attain Buddhahood. For 'liao yin', the power is stronger, and in terms of meaning, it is 'sheng yin'. The monk Liang said, 'The power of 'zheng yin' Buddha-nature to attain the fruit is not as strong, so it can only be regarded as 'liao yin'.' Furthermore, 'liao yin' refers to the six paramitas and Buddha-nature. Commentary: The monk Zong said, 'Here it refers to the stages before the ninth 'bhumi' (bodhisattva stage), where the meaning for attaining the fruit is weaker, so it is regarded as 'liao yin'. Bao Liang said, 'The six paramitas in the cause are far from the fruit of Buddhahood, so they can only be regarded as 'liao yin' for 'samyak-sambodhi' (complete enlightenment).' Furthermore, 'sheng yin' refers to 'Shurangama Samadhi' (a high-level of meditative concentration) and 'anuttara-samyak-sambodhi' (unsurpassed complete enlightenment). Commentary: The monk Zong said, 'It refers to the ten 'zhu' (abidings)'. Bao Liang said, 'The power of the Vajra heart is strong, and the production of the Buddha-fruit is rapid, so it is called 'zheng yin'.' Furthermore, 'liao yin' refers to the Eightfold Path (eight correct practices) and 'anuttara-samyak-sambodhi'. Commentary: The monk Zong said, 'The Eightfold Path is a partial practice, because its meaning is weaker, so it is regarded as 'liao yin'. Bao Liang said, 'The practice of the two vehicles (Sravaka and Pratyekabuddha) is far away, so it can only be regarded as 'liao yin'.' Furthermore, 'sheng yin' refers to faith and the six paramitas. Commentary: The monk Liang said, 'Originally not existing, now existing, is 'sheng yin'; originally existing, now seen, is 'liao yin'. For example, seeing permanence in impermanence is 'sheng yin', seeing impermanence in impermanence is 'liao yin'. The monk Zong said, 'Here it refers to the stage from entering the 'zhu' (abiding) to the third 'zhu'. It is stronger in meaning than the Eightfold Path, so it is called 'sheng yin'. The reason for knowing it is the third 'zhu' is because it abides in the land of faith and patience, and now it speaks of faith and the six paramitas'. Bao Liang said, 'The path of Mahayana practice is closer, so it is called 'sheng yin'.' 'Lion's Roar' says, 'World Honored One, as the Buddha said (to) how can the visible Buddha-nature also be like that?' Commentary: The monk Liang said, 'The gate of contemplation...'
三。通觀因果也。辨見聞亦異。以了為見。不了為聞。寶亮曰。第三因果合觀也。師子吼舉百非。以明如來云何可見耶。
佛言善男子佛身二種(至)故名眾生悉有佛性。
案。僧亮曰。方便示現。是名為見者。以示現故。色聲皆名見也。解脫之身。亦名聞見也。余悉爾。僧宗曰。第四翻領理前宗也。寶亮曰。佛還約眼見聞見二事。勸信也。一常者。謂法身也。無常者。應身也。可見者。佛與十住菩薩。不可見者。謂一切眾生。十住與佛。可名眼見。九住以來。一向是信者。故屬聞見也。佛見佛性。了了分明。故言如色。十住以還。見不分明。故言非色也。
大般涅槃經集解卷第五十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十六
辨因果非有非無義 廣辨正因緣因義 廣辨了因緣因義 師子吼更設七翻難責無佛性 第一謂人無性人可作天天可作人義故知無性 第二論闡提斷善根故知無佛性 第三有初發心故知無佛性 第四退故知無佛性 第五證萬善是性離善則無性 第六因有強弱故知無性 第七以菩提心本無今有故知無佛性 下廣答七難 廣辨退不退性 辨修三十二相等
師子吼品之第三
師子吼菩薩言世尊(至)說言
【現代漢語翻譯】 現代漢語譯本 三、通盤考察因果關係。辨別『見』和『聞』也有區別。以『了』（明白、理解）為『見』，不『了』（不明白、不理解）為『聞』。寶亮說：『第三部分是因果結合起來觀察。』師子吼菩薩舉出種種非難，是爲了說明如來如何才能被看見。
佛說：『善男子，佛身有兩種（到）所以說眾生都有佛性。』
按僧亮的說法：『方便示現，這叫做見。』因為是示現的緣故，色和聲都可以稱為見。解脫之身，也可以稱為聞見。其餘的都依此類推。僧宗說：『第四部分是反過來領會前面的宗義。』寶亮說：『佛又圍繞眼見和聞見這兩件事，勸人相信。』一是常，指的是法身。無常，指的是應身。可見的，是佛和十住菩薩。不可見的，指的是一切眾生。十住菩薩和佛，可以稱為眼見。九住菩薩以來，一向是信，所以屬於聞見。佛見佛性，清清楚楚，所以說是像色一樣。十住菩薩以前，見得不清楚，所以說不是色。
《大般涅槃經集解》卷第五十五 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十六
辨別因果非有非無的意義 廣泛辨別正因緣因的意義 廣泛辨別了因緣因的意義 師子吼菩薩再次提出七種反駁，責難沒有佛性 第一種說法是人沒有自性，人可以變成天人，天人可以變成人，因此知道沒有自性 第二種論點是闡提（斷善根者）斷了善根，因此知道沒有佛性 第三種論點是有最初發心，因此知道沒有佛性 第四種論點是退轉，因此知道沒有佛性 第五種論點是證明萬善是自性，離開善就沒有自性 第六種論點是因為因有強弱，因此知道沒有自性 第七種論點是以菩提心本來沒有現在有，因此知道沒有佛性 下面廣泛回答七種反駁 廣泛辨別退與不退的自性 辨別修習三十二相等等
《師子吼品》第三
師子吼菩薩說：『世尊（到）說。』
【English Translation】 English version Three, comprehensively examine cause and effect. Distinguish between 'seeing' and 'hearing' as well. 'Understanding' is considered 'seeing,' while 'not understanding' is considered 'hearing.' Bao Liang said, 'The third part combines cause and effect for observation.' Lion's Roar Bodhisattva raises various objections to explain how the Tathagata can be seen.
The Buddha said, 'Good man, the Buddha-body is of two kinds (to) therefore it is said that all sentient beings have Buddha-nature.'
According to Seng Liang's explanation, 'Expedient manifestation is called seeing.' Because it is a manifestation, form and sound can both be called seeing. The body of liberation can also be called hearing and seeing. The rest are similar. Seng Zong said, 'The fourth part is to understand the previous doctrine in reverse.' Bao Liang said, 'The Buddha again focuses on the two matters of seeing with the eyes and hearing to encourage faith.' One is permanence, referring to the Dharmakaya (Dharma body). Impermanence refers to the Nirmanakaya (Transformation body). What is visible is the Buddha and the Ten-Dwelling Bodhisattvas. What is invisible refers to all sentient beings. The Ten-Dwelling Bodhisattvas and the Buddha can be called seeing with the eyes. Since the Nine-Dwelling Bodhisattvas, it has always been faith, so it belongs to hearing and seeing. The Buddha sees the Buddha-nature clearly, so it is said to be like form. Before the Ten-Dwelling Bodhisattvas, the seeing is not clear, so it is said not to be form.
Collected Explanations of the Mahaparinirvana Sutra, Volume Fifty-Five Taisho Tripitaka Volume 37 No. 1763 Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume Fifty-Six
Distinguishing the meaning of cause and effect as neither existent nor non-existent. Broadly distinguishing the meaning of direct cause and conditioning cause. Broadly distinguishing the meaning of manifesting cause and conditioning cause. Lion's Roar Bodhisattva again raises seven objections, criticizing the absence of Buddha-nature. The first argument is that people have no inherent nature; people can become devas (gods), and devas can become people, therefore it is known that there is no inherent nature. The second argument is that icchantikas (those who have severed their roots of goodness) have severed their roots of goodness, therefore it is known that there is no Buddha-nature. The third argument is that there is initial aspiration, therefore it is known that there is no Buddha-nature. The fourth argument is that there is regression, therefore it is known that there is no Buddha-nature. The fifth argument is that the myriad virtues are proven to be inherent nature; without virtue, there is no inherent nature. The sixth argument is that because causes have strength and weakness, it is known that there is no inherent nature. The seventh argument is that because the Bodhicitta (mind of enlightenment) originally did not exist but now exists, it is known that there is no Buddha-nature. Below are broad answers to the seven objections. Broadly distinguishing the nature of regression and non-regression. Distinguishing the cultivation of the thirty-two marks, etc.
Chapter Three of the Lion's Roar
Lion's Roar Bodhisattva said, 'World Honored One (to) said.'
佛性非內非外。
案。僧亮曰。觀門第四。觀于因中。非有非無也。難意謂。若如上乳中有酪。力士額珠者。便因中已有。云何非有非無耶。僧宗曰。大段之第二也。上答六難。明佛性之理。其義不倫。今師子吼欲成前中道之旨。假為定有定無之難。如來解釋。不可一向定有。亦不可一向定無。故為中道義也。初五種執有為難。下七句執無也。佛性不內者。即時未有也。非外者。不離因而有果也。乳中有酪金剛力士者。推理尋說。克終驗始。便為已有也。寶亮曰。第四翻觀因中無果。今先開章門。非內非外。與因中無果。作章門也。然非失壞。乃遠為下第五因中立性作章門。內者正因。外者緣因。明有神識者。皆有避苦求樂之解。始終用不改。故名為內。緣因之善。托外緣而生。有時而有。有時而無。故名為外。明此二因之中。都無有果。故言非內非外。因中雖無有果。非無緣正二因。此二因未來必得佛果。既將明因中無果。故師子吼取外之謬執。謂因中已有果。如乳中以有酪。若乳中果有酪。當知眾生身中。已有佛也。今云何言佛性非內非外耶。外道計生因生果故。因中有果。過至於內。義所以無失者。不言乳中已有酪也。但有因。故言有。明眾生佛性亦然。非即身中已有。一切種智亦有因。故言有眾生佛性
【現代漢語翻譯】 現代漢語譯本：佛性既不在內，也不在外。
案：僧亮說，這是觀門第四，觀察因中的狀態，既非有也非無。有人質疑說，如果像之前所說，牛奶中有酪，力士額頭有珠，那麼就是因中已經存在了，為什麼又說非有非無呢？僧宗說，這是大段的第二部分，前面回答了六個難題，闡明了佛性的道理，但其義理並不完全一致。現在，如來以師子吼的方式，想要成就之前的中道之旨，假設了定有和定無的難題。如來的解釋是，既不能完全肯定地說有，也不能完全肯定地說無，所以才是中道之義。最初的五種執著于有，是為難，下面的七句是執著于無。佛性不在內，指的是當下還沒有顯現；不在外，指的是不離開因緣而有果。牛奶中有酪，金剛力士有珠，是推理尋說的結果，最終驗證了開始，所以說是已經有了。寶亮說，第四次是翻轉過來觀察因中無果。現在先開啟章門，說非內非外，與因中無果，作為章門。然而並非失壞，而是爲了下面第五個因中立性作章門。內，指的是正因；外，指的是緣因。說明有神識的眾生，都有避苦求樂的理解，始終不變，所以稱為內。緣因的善，依託外緣而生，有時有，有時無，所以稱為外。說明在這兩種因之中，都沒有果。所以說非內非外。因中雖然沒有果，但並非沒有緣正二因。這兩種因未來必定能得到佛果。既然將要說明因中無果，所以如來以師子吼的方式駁斥外道的謬論，認為因中已經有果，就像牛奶中已經有酪。如果牛奶中已經有酪，那麼就應該知道眾生身中已經有佛了。現在為什麼說佛性非內非外呢？外道認為生因能生果，所以因中就有果，這種觀點過於執著于內。義理上沒有缺失的原因是，我們不認為牛奶中已經有酪，只是有因，所以說有。說明眾生的佛性也是這樣，並非在自身中已經有了，一切種智也有因，所以說有眾生佛性。
【English Translation】 English version: Buddha-nature is neither internal nor external.
Commentary: Monk Liang said, this is the fourth contemplation gate, contemplating the state within the cause, which is neither existent nor non-existent. Someone questioned, 'If, as previously stated, there is cheese in milk and a jewel on the forehead of a strongman, then it already exists within the cause. Why then is it said to be neither existent nor non-existent?' Monk Zong said, 'This is the second part of the major section. The previous answers to the six difficulties clarified the principle of Buddha-nature, but their meanings are not entirely consistent. Now, the Tathagata, with a lion's roar, intends to accomplish the previous meaning of the Middle Way, posing the difficulties of fixed existence and fixed non-existence. The Tathagata's explanation is that it cannot be completely affirmed as existent, nor can it be completely affirmed as non-existent, hence the meaning of the Middle Way. The initial five attachments to existence are difficulties, and the following seven sentences are attachments to non-existence. Buddha-nature is not internal, referring to the fact that it has not yet manifested in the present; it is not external, referring to the fact that it does not arise from causes and conditions without result. Cheese in milk, a jewel on the forehead of a Vajra strongman, are the results of reasoning and inquiry, ultimately verifying the beginning, so it is said to already exist. Bao Liang said, the fourth time is a reversal to contemplate the absence of result in the cause. Now, first open the chapter gate, saying neither internal nor external, as the chapter gate for the absence of result in the cause. However, it is not lost, but rather to establish the nature in the fifth cause below as the chapter gate. Internal refers to the direct cause (hetu); external refers to the conditional cause (pratyaya). It explains that sentient beings with consciousness all have an understanding of avoiding suffering and seeking happiness, which remains constant, so it is called internal. The goodness of the conditional cause arises relying on external conditions, sometimes present and sometimes absent, so it is called external. It explains that within these two causes, there is no result. Therefore, it is said to be neither internal nor external. Although there is no result in the cause, it is not without the direct and conditional causes. These two causes will surely attain Buddhahood in the future. Since it is about to explain the absence of result in the cause, the Tathagata refutes the erroneous views of externalists with a lion's roar, believing that there is already a result in the cause, just as there is already cheese in milk. If there is already cheese in milk, then it should be known that there is already a Buddha in the body of sentient beings. Why then is it said that Buddha-nature is neither internal nor external? Externalists believe that the cause of birth can produce a result, so there is a result in the cause, which is too attached to the internal. The reason why there is no loss in meaning is that we do not believe that there is already cheese in milk, but only a cause, so it is said to exist. It explains that the Buddha-nature of sentient beings is also like this, not already present in oneself, but all-knowing wisdom also has a cause, so it is said that sentient beings have Buddha-nature.'
。若無此天然之質。為神解之主。終不修因。除迷求解。正以神明之道。異於木石。可得瑩飾。故習解虛衿。斷生死累盡。有萬工現前。所以種為一切智。豈得言眾生有此法性為體。使即時有果。如外道所計生因生果耶。其大意乃爾。故下云。凡作五執。細而尋之。乃不翅五。要而為據事異。便成五別。此第一直執因中有果。何以知之。眾生生法。各有時節。但說時有異。非因中都無。故知乳中有酪也。
佛言善男子我亦不說(至)酪從乳生故言有酪。
案。僧亮曰。答意非無從生之義。故言有耳。僧宗曰。不言乳已有酪。以果由生。故言有耳。
世尊一切生法各有時節。
案。僧亮曰。若以從生為有者。蘇亦從乳生。何不次乳有蘇耶。僧宗曰。難意謂。乳酪未始不併。但出時有前後也。
善男子乳時無酪亦無生蘇(至)是故我言乳中無酪。
案。僧亮曰。證乳中有酪。亦五味。一以事證。一以知證也。僧宗曰。此下就理中解釋。
如其有者何故不得(至)乃至醍醐亦復如是。
案。僧亮曰。若乳之時有酪。應有二能。更有二名也。寶亮曰。一往破其執也。若乳中有酪。世人不應但名為乳。亦應先有二種名字。
善男子因有二種(至)故言乳中而有酪性。
【現代漢語翻譯】 現代漢語譯本：如果沒有這種天然的資質，作為神識理解的主體，最終也不會去修行因，去除迷惑以求解脫。正是因為神明之道，不同於木頭和石頭，可以被磨礪修飾。所以學習理解虛假的表象，斷除生死輪迴的束縛，才能有萬種功德顯現於前，因此種下通達一切智慧的種子。怎麼能說眾生有這種法性作為本體，就立刻能得到結果，像外道所認為的生因生果呢？大概的意思是這樣。所以下面說，凡是作出五種執著，仔細地去尋找，實際上不止五種。如果要根據事情來判斷，就會形成五種區別。這第一種就是直接執著因中存在果。憑什麼知道呢？眾生的生法，各有自己的時節。只是說時間上有差異，並非因中完全沒有。所以知道牛奶中有奶酪。
佛說：『善男子，我也不是說（到）奶酪是從牛奶中生出來的，所以說有奶酪。』
案：僧亮說，回答的意思並非沒有從生出來的含義，所以才說有。僧宗說，不是說牛奶中已經有奶酪，因為果是由生而來的，所以才說有。
世尊，一切生法各有自己的時節。
案：僧亮說，如果因為從生出來就說有，酥油也是從牛奶中生出來的，為什麼不接著說牛奶中有酥油呢？僧宗說，提問的意思是，牛奶和奶酪並非從來不併存，只是出現的時間有先後。
善男子，牛奶的時候沒有奶酪，也沒有生酥油（到）所以我說牛奶中沒有奶酪。
案：僧亮說，證明牛奶中有奶酪，也有五味，一是通過事情來證明，二是通過認知來證明。僧宗說，下面就從道理中來解釋。
如果牛奶中有奶酪，為什麼不能得到（到）乃至醍醐(tí hú，酥酪的上品，比喻最高的佛法)也是這樣。
案：僧亮說，如果牛奶的時候有奶酪，應該有兩種功能，更有兩種名稱。寶亮說，這是直接破除他的執著。如果牛奶中有奶酪，世人不應該只稱它為牛奶，也應該先有兩種名字。
善男子，因有兩種（到）所以說牛奶中有奶酪的性質。
【English Translation】 English version: If there is no such natural quality, as the master of spiritual understanding, one will ultimately not cultivate causes, remove delusion to seek liberation. It is precisely because the way of spiritual enlightenment is different from wood and stone, that it can be polished and adorned. Therefore, learning to understand false appearances, cutting off the bonds of birth and death, can bring forth myriad merits, thus planting the seed of all-knowing wisdom. How can it be said that sentient beings have this Dharma-nature as their essence, and immediately obtain the result, like the heretics who believe in cause and effect of birth? That is the general idea. Therefore, it is said below, 'All who make five attachments, upon careful examination, are actually more than five. But if based on different matters, they become five distinct types.' The first is directly clinging to the idea that the fruit exists within the cause. How do we know this? The birth of sentient beings each has its own time. It is only that there is a difference in time, not that there is nothing at all in the cause. Therefore, we know that there is cheese in milk.
The Buddha said: 'Good man, I also do not say (that) cheese is born from milk, therefore I say there is cheese.'
Note: Monk Liang said, the answer does not mean that there is no meaning of being born from, therefore it is said to exist. Monk Zong said, it is not said that milk already has cheese, because the fruit is born from it, therefore it is said to exist.
World Honored One, all phenomena of birth each have their own time.
Note: Monk Liang said, if because it is born from it is said to exist, ghee is also born from milk, why not then say that there is ghee in milk? Monk Zong said, the question means that milk and cheese are not always coexisting, but there is a sequence in the time of their appearance.
Good man, at the time of milk there is no cheese, nor is there raw ghee (until) therefore I say there is no cheese in milk.
Note: Monk Liang said, to prove that there is cheese in milk, there are also five flavors, one is to prove it through events, and the other is to prove it through cognition. Monk Zong said, below it is explained from the principle.
If there is cheese in milk, why cannot it be obtained (until) even clarified butter (tí hú, the finest of dairy products, a metaphor for the highest Buddhist teachings) is also the same.
Note: Monk Liang said, if there is cheese at the time of milk, there should be two functions, and even two names. Bao Liang said, this is directly refuting his attachment. If there is cheese in milk, people should not only call it milk, but should also have two names first.
Good man, there are two kinds of causes (until) therefore it is said that there is the nature of cheese in milk.
案。僧亮曰。因雖無果。而力有近遠。遠名緣因。近名正因。答生有次第也。僧宗曰。謂乳之於酪。是正因故。說言有耳。非已有也。寶亮曰。破執既竟。還正義本。謂乳為正因。醪暖作緣因。了出酪也。
師子吼言世尊若乳無酪(至)何故不從角中生耶。
案。僧亮曰。若無而能生者。角亦無酪。獨何從乳而不從角耶。寶亮曰。同是無酪。角亦應有。而角不生。但乳能生。說知先有也。
善男子角亦生酪(至)是故我說正因緣因。
案。僧亮曰。顯緣因之義。亦能生酪。證無而能生者也。僧宗曰。以求酪之人。必取乳故。故知乳是正因也。寶亮曰。縱論以明。理非正答。
師子吼言若使乳中(至)何故不生二俱無故。
案。僧亮曰。欲證有緣因之義。故更問也。僧宗曰。回換譬耳。義同前釋。寶亮曰。二俱是無。而一生一不生。故知先定有明矣。
善男子乳亦能生庵摩羅樹(至)乳中不生庵摩羅樹。
案。僧亮曰。以水灌則生。以乳灌則長疾。證緣因之力。無而能生也。寶亮曰。以二事破其執也。前翻縱談乳亦能生樹。后一翻舉四大之質。金玉有本。不可同論酪之與樹。自各有正因耳。
世尊如佛所說有二種因(至)緣因者謂六波羅蜜。
案
【現代漢語翻譯】 現代漢語譯本： 案：僧亮說：『因雖然沒有果，但力量有遠近之分。遠的力量稱為緣因，近的力量稱為正因。』這是回答事物產生有次第的問題。僧宗說：『就像乳與酪的關係，乳是酪的正因，所以說乳能產生酪，而不是說酪已經存在於乳中。』寶亮說：『破除執著之後，迴歸正義的根本。認為乳是正因，醪暖是緣因，最終產生酪。』
師子吼（Śīla-siṃha-garjana，人名）說：『世尊，如果乳中沒有酪（直到…）為什麼不從角中產生呢？』
案：僧亮說：『如果無中能生有，那麼角中也沒有酪，為什麼只從乳中產生而不從角中產生呢？』寶亮說：『同樣是沒有酪，角也應該能產生酪。但角不能產生酪，只有乳能產生酪，這說明酪是先已存在的。』
善男子，角也能產生酪（直到…）所以我說有正因和緣因。
案：僧亮說：『顯示緣因的意義，也能產生酪，證明無中能生有。』僧宗說：『因為求酪的人，必定取乳，所以知道乳是正因。』寶亮說：『這是縱向的論述，並非正確的回答。』
師子吼說：『如果乳中（直到…）為什麼不產生兩個，因為兩者都是沒有的。』
案：僧亮說：『想要證明有緣因的意義，所以再次提問。』僧宗說：『這是變換譬喻，意義與之前的解釋相同。』寶亮說：『兩者都是沒有的，但一個能產生，一個不能產生，所以知道事先已經確定存在是很明顯的。』
善男子，乳也能產生庵摩羅樹（Āmra，芒果樹）（直到…）乳中不產生庵摩羅樹。
案：僧亮說：『用水灌溉就能生長，用乳灌溉則生長緩慢，證明緣因的力量，無中能生有。』寶亮說：『用兩件事來破除他的執著。前面縱向談論乳也能產生樹，後面一翻舉出四大（四大元素）的本質，金玉（金和玉）有其根本，不能與酪和樹相提並論，各自有其正因。』
世尊，如佛所說，有二種因（直到…）緣因，是指六波羅蜜（ṣaṭ-pāramitā，六度）。
案：
【English Translation】 English version: Note: According to Sengliang, 'Although the effect does not exist in the cause, the power of the cause has near and far influences. The far influence is called 'conditional cause' (緣因), and the near influence is called 'direct cause' (正因).' This answers the question of the order in which things arise. According to Sengzong, 'It's like the relationship between milk and cheese. Milk is the direct cause of cheese, so it is said that milk can produce cheese, not that cheese already exists in milk.' According to Baoliang, 'After breaking through attachments, return to the root of righteousness. Milk is considered the direct cause, and the warmth of the mash is the conditional cause, which ultimately produces cheese.'
Śīla-siṃha-garjana (師子吼) said, 'World Honored One, if there is no cheese in milk (until...) why doesn't it come from the horn?'
Note: According to Sengliang, 'If something can be produced from nothing, then there is no cheese in the horn either. Why does it only come from milk and not from the horn?' According to Baoliang, 'It's the same as having no cheese, the horn should also be able to produce cheese. But the horn cannot produce cheese, only milk can produce cheese, which shows that cheese existed beforehand.'
'Good man, the horn can also produce cheese (until...) Therefore, I say there are direct causes and conditional causes.'
Note: According to Sengliang, 'Showing the meaning of conditional causes, it can also produce cheese, proving that something can be produced from nothing.' According to Sengzong, 'Because people who seek cheese must take milk, so it is known that milk is the direct cause.' According to Baoliang, 'This is a longitudinal discussion, not a correct answer.'
Śīla-siṃha-garjana said, 'If in milk (until...) why aren't two produced, because both are non-existent?'
Note: According to Sengliang, 'Wanting to prove the meaning of having conditional causes, so asking again.' According to Sengzong, 'This is a change of metaphor, the meaning is the same as the previous explanation.' According to Baoliang, 'Both are non-existent, but one can produce and one cannot produce, so it is clear that it is obvious that it has been determined in advance.'
'Good man, milk can also produce Āmra (庵摩羅樹) trees (until...) Āmra trees do not grow in milk.'
Note: According to Sengliang, 'It grows when watered, but grows slowly when watered with milk, proving the power of conditional causes, something can be produced from nothing.' According to Baoliang, 'Use two things to break his attachment. The previous longitudinal discussion of milk can also produce trees, the latter turns to the essence of the four great elements (四大), gold and jade (金玉) have their roots, cannot be compared with cheese and trees, each has its direct cause.'
'World Honored One, as the Buddha said, there are two kinds of causes (until...) Conditional causes refer to the six pāramitās (六波羅蜜).'
Note:
。僧亮曰。含識之類。厭苦求樂。性之常也。雖人天同。此性不異。雜惑名正因。除惑名緣因。無惑可除。名之為佛。
師子吼言世尊我今定知(至)是故當知乳有酪性。
案。僧亮曰。更以人知為證。廣其事耳。寶亮曰。第二執也。求酪之人。取乳不取水。知乳中定先有。
善男子如汝所問是義不然(至)而見長者是義不然。
案。僧亮曰。以取刀之知。並通難也。雖取刀照面。刀本無面。豈以取乳為酪。而言乳已有酪耶。寶亮曰。此中有四重難。第一眼光到境乃見。則火應燒眼。第二若至境而見。不應生疑。第三眼光是色。水亦是色。二俱是礙。唯可見水。云何乃見水中魚石耶。第四防難。若言不到故見。何故不見壁外物耶。
善男子如汝所言乳有酪者(至)未食之時食應是命。
案。僧亮曰。廣舉證也。寶亮曰。舉近事以況遠理。驗乳中先無酪。
善男子一切諸法(至)三世有法無有是處。
案。僧亮曰。舉偈結釋也。寶亮曰。還舉正義。以明正理。
善男子一切諸法因緣故生(至)應有佛身如我今也。
案。僧亮曰。若已有者。應有果佛相好之用。如我今也。
眾生佛性不破不壞(至)少能見之如金剛珠。
案。僧亮曰。明佛性
【現代漢語翻譯】 現代漢語譯本：僧亮說：『凡是有意識的生命，都厭惡痛苦而追求快樂，這是本性。雖然人和天人都一樣，這種本性並沒有不同。夾雜著迷惑就叫做正因，去除迷惑就叫做緣因，沒有迷惑可以去除，就叫做佛。』 師子吼說：『世尊，我現在確定地知道（……），所以應當知道牛奶具有酪的性質。』 僧亮說：『更用人所知的事情作為證據，來擴充套件這件事罷了。』寶亮說：『這是第二種執著。想要得到酪的人，取牛奶而不取水，是因為知道牛奶中一定先有酪。』 『善男子，像你所問的這個道理是不對的（……），而能看見長者，這個道理是不對的。』 僧亮說：『用取刀的知覺，一併來反駁。雖然用刀照臉，刀本身並沒有臉。難道能因為取牛奶做酪，就說牛奶已經有酪了嗎？』寶亮說：『這裡面有四重反駁。第一，眼光到達境界才能看見，那麼火應該燒眼睛。第二，如果到達境界就能看見，就不應該產生懷疑。第三，眼光是色，水也是色，兩者都是障礙，只能看見水，怎麼能看見水中的魚和石頭呢？第四，爲了防止反駁，如果說不到達就能看見，為什麼看不見墻外的物體呢？』 『善男子，像你所說的牛奶中有酪（……），在沒有吃的時候，食物就應該是命。』 僧亮說：『廣泛地舉例證明。』寶亮說：『舉近處的事來比喻遠處的道理，驗證牛奶中先前沒有酪。』 『善男子，一切諸法（……），三世有法，沒有這樣的道理。』 僧亮說：『用偈語總結解釋。』寶亮說：『還是舉出正義，來闡明正理。』 『善男子，一切諸法因緣和合而生（……），應該有佛的身相，像我現在這樣。』 僧亮說：『如果已經有佛性，就應該有果佛的相好和作用，像我現在這樣。』 『眾生的佛性不破不壞（……），很少有人能看見它，像金剛珠一樣。』 僧亮說：『闡明佛性。』
【English Translation】 English version: Sangliang said, 'All sentient beings dislike suffering and seek happiness; this is their nature. Although humans and devas are the same, this nature is not different. Being mixed with delusion is called the 'Zheng Yin' (primary cause), removing delusion is called the 'Yuan Yin' (secondary cause), and having no delusion to remove is called Buddha.' Simhanada said, 'World Honored One, I now know for certain that (…), therefore it should be known that milk has the nature of cheese.' Sangliang said, 'It merely uses what people know as evidence to expand on the matter.' Baoliang said, 'This is the second attachment. Those who seek cheese take milk and not water, knowing that cheese must already exist in the milk.' 'Good man, the meaning of what you ask is not right (…), and seeing the elder is not right.' Sangliang said, 'It uses the perception of taking a knife to refute it all together. Although using a knife to reflect the face, the knife itself has no face. Can it be said that milk already has cheese just because milk is taken to make cheese?' Baoliang said, 'There are four layers of refutation here. First, the eye's light must reach the object to see it, then fire should burn the eye. Second, if seeing occurs upon reaching the object, there should be no doubt. Third, the eye's light is form (rupa), and water is also form; both are obstructions, and only water can be seen. How can one see fish and stones in the water? Fourth, to prevent refutation, if seeing occurs without reaching, why can't one see objects outside the wall?' 'Good man, as you say that milk has cheese (…), food should be life before it is eaten.' Sangliang said, 'Extensively giving examples as proof.' Baoliang said, 'Using nearby matters to illustrate distant principles, verifying that cheese does not exist in milk beforehand.' 'Good man, all dharmas (…), there is no such principle in the three times (past, present, future).' Sangliang said, 'Concluding and explaining with a verse.' Baoliang said, 'Still citing the correct meaning to clarify the correct principle.' 'Good man, all dharmas arise due to causes and conditions (…), there should be a Buddha's body like I am now.' Sangliang said, 'If it already exists, there should be the auspicious marks and functions of the fruition Buddha, like I am now.' 'The Buddha-nature of sentient beings is indestructible (…), few can see it, like a diamond jewel.' Sangliang said, 'Clarifying Buddha-nature.'
是常。眾生用之。如身中虛空。而得生長。是空之用。空非三世。以眾生有虛空界故。有空用也。佛性亦非三世。而是眾生有也。以解惑相礙。相礙故惑滅。惑滅乃用故。說為未有也。
善男子眾生佛性諸佛境界(至)解脫生死得大涅槃。
案。僧亮曰。證有而不能知。
師子吼菩薩言世尊(至)虛空無性故無緣因。
案。僧亮曰。上破正因。此下破緣因。將欲破故。先立正因。有須緣因之義。虛空無果。故不假也。僧宗曰。第三翻證有也。以定有故。須緣因爲了耳。寶亮曰。以有正因。故須緣因。虛空無故。無此二因。故知有也。
佛言善男子若使乳中定有性者何須緣因。
案。僧亮曰。若已有者。何須緣因也。僧宗曰。若已有者。復何須了因耶。寶亮曰。且一往答云。若須緣因而得者。豈是已有耶。
師子吼菩薩言世尊(至)定知乳中先有酪性。
案。僧亮曰。舉闇中之物。雖是本有。不了不見。以證了因之用。不得言已有不須了也。寶亮曰。舉現事以救義也。
善男子若使乳中定有酪性(至)若是了因復何須了。
案。僧亮曰。甜多為乳。醋多為酪。若乳時有酪。醋味已足。醋即自了。何須醪暖了也。寶亮曰。向以無了因故。所以乳而非酪。若
【現代漢語翻譯】 現代漢語譯本： 是常。眾生用它，就像身中的虛空，從而得以生長。這是空的作用。空不是三世所能概括的，因為眾生有虛空界，所以有空的作用。佛性也不是三世所能概括的，而是眾生所具有的。因為解惑與迷惑相互妨礙，相互妨礙所以迷惑才能滅除，迷惑滅除才能發揮作用，所以說佛性是未有的。 善男子，眾生的佛性，諸佛的境界，（直至）解脫生死，獲得大涅槃。 按僧亮所說：證明有，但不能瞭解。 師子吼菩薩說：世尊，（直至）虛空沒有自性，所以沒有緣因。 按僧亮所說：上面是破斥正因，這裡是破斥緣因。將要破斥，所以先確立正因，有需要緣因的意義。虛空沒有結果，所以不需要緣因。僧宗說：這是第三次證明有。因為確定有，所以需要緣因來了解。寶亮說：因為有正因，所以需要緣因。虛空沒有，所以沒有這兩種因，因此可知佛性是有的。 佛說：善男子，如果乳中確定有酪的自性，何須緣因？ 按僧亮所說：如果已經有了，何須緣因呢？僧宗說：如果已經有了，又何須了因呢？寶亮說：暫且用一種方式回答說，如果需要緣因才能得到，豈不是已經有了嗎？ 師子吼菩薩說：世尊，（直至）一定知道乳中先有酪的自性。 按僧亮所說：舉出黑暗中的事物，雖然是本來就有的，但不能瞭解，不能看見，用以證明了因的作用。不能說已經有了就不需要了解。寶亮說：舉出現實的事例來補救義理。 善男子，如果乳中確定有酪的自性，（直至）如果是了因，又何須瞭解？ 按僧亮所說：甜味多的是乳，酸味多的是酪。如果乳中有酪，酸味已經足夠，酸味自己就能顯現，何須酒麴和溫暖來使其顯現呢？寶亮說：之前因為沒有了因，所以是乳而不是酪。如果
【English Translation】 English version: It is constant. Sentient beings use it, like the emptiness within the body, and thus are able to grow. This is the function of emptiness. Emptiness is not encompassed by the three times (past, present, future), because sentient beings have the realm of emptiness, therefore there is the function of emptiness. Buddha-nature is also not encompassed by the three times, but it is possessed by sentient beings. Because resolving delusion hinders delusion, and because hindering each other, delusion can be extinguished, and only when delusion is extinguished can it function, therefore it is said that Buddha-nature is non-existent. Good man, the Buddha-nature of sentient beings, the realm of all Buddhas, (up to) liberation from birth and death, attaining great Nirvana (Nirvana: ultimate state of release). According to Sengliang: Proves existence, but cannot understand. Simhanada Bodhisattva (Simhanada Bodhisattva: 'Lion's Roar' Bodhisattva) said: World Honored One, (up to) emptiness has no self-nature, therefore there is no dependent cause. According to Sengliang: Above is refuting the direct cause, here is refuting the indirect cause. About to refute, therefore first establish the direct cause, there is the meaning of needing a dependent cause. Emptiness has no result, therefore it does not need a dependent cause. Sengzong said: This is the third time proving existence. Because it is definitely existent, therefore it needs a dependent cause to understand. Baoliang said: Because there is a direct cause, therefore it needs a dependent cause. Emptiness does not exist, therefore there are not these two causes, therefore it can be known that Buddha-nature exists. The Buddha said: Good man, if there is definitely the nature of cheese in milk, why need a dependent cause? According to Sengliang: If it already exists, why need a dependent cause? Sengzong said: If it already exists, then why need a revealing cause? Baoliang said: Let's answer in one way, if it needs a dependent cause to be obtained, isn't it already existent? Simhanada Bodhisattva said: World Honored One, (up to) definitely know that there is the nature of cheese in milk beforehand. According to Sengliang: Raising the example of things in the dark, although they are originally existent, they cannot be understood, cannot be seen, to prove the function of the revealing cause. It cannot be said that if it already exists, there is no need to understand. Baoliang said: Raising a real-world example to remedy the meaning. Good man, if there is definitely the nature of cheese in milk, (up to) if it is a revealing cause, then why need to understand? According to Sengliang: More sweetness is milk, more sourness is cheese. If there is cheese in milk, the sour taste is already sufficient, the sour taste can manifest itself, why need yeast and warmth to make it manifest? Baoliang said: Before, because there was no revealing cause, therefore it was milk and not cheese. If
使先已有酪。即是了因。復何須了。下廣難其義也。
善男子若是了因性是了者(至)若是不了何能了他。
案。僧亮曰。若有醋性。不能自了。何能為他。而作了耶。僧宗曰。若了因不能自了。更須了者。何能了他耶。
若言了因有二種性(至)云何了因而獨有二。
案。僧亮曰。有為力差。守分為性。火是一法。何得有二也。又云。若火自了。了所了異。了則是因。所了是果。一法得有二耶。寶亮曰。仍破外道執。性是定法。恒守一位。不得有二用也。謂汝言了因。為當自了。復能了他。若當自了。又能了他。則非自性。何者。汝執了因。唯是一法。云何有二用耶。了因若二。乳又應二者。乳亦應自了。復是了酪也。若爾者。何須外緣。方亦復現耶。
師子吼言世尊如世人言(至)了因亦爾自了了他。
案。僧亮曰。數是萬法之一。自數數他。了因亦爾也。寶亮曰。當我分復滿一人數。故知有二用。舉此以救義也。
佛言善男子了因若爾(至)不能自了亦不了他。
案。僧亮曰。要須智性者。知數自他。色非自數也。寶亮曰。佛答意謂。數者。是神慮故。能數我色他色。所以言汝執了因者。本是色法。云何兩用耶。
善男子一切眾生有佛性者(至)是了
【現代漢語翻譯】 現代漢語譯本： 如果先前已經有了凝乳（酪，指乳製品），那就是了因（指能幫助事物顯現的條件）。又何必需要了因呢？下面廣泛地從意義上進行辯難。
『善男子，如果了因的自性是能了的，（那麼它應該自己就能完成，不需要其他條件）如果它自己都不能了，又怎麼能了其他呢？』
註釋：僧亮說：『如果（某物）有醋的性質，它不能自己完成（變成醋），又怎麼能作爲了因來完成其他事物呢？』僧宗說：『如果了因不能自己完成，還需要其他的了因，那它又怎麼能完成其他事物呢？』
『如果說，了因有兩種自性，（既能自了，又能了他，那麼）為什麼了因唯獨有兩種自性呢？』
註釋：僧亮說：『有為法的力量有差別，各自守住自己的本分作為自性。火是一種法，怎麼能有兩種作用呢？』又說：『如果火自己能了，那麼能了的和所了的就不同了，能了的是因，所了的是果，一種法怎麼能有兩種作用呢？』寶亮說：『這是爲了駁斥外道的執著，認為自性是固定的法，恒常守住一個位置，不能有兩種作用。』就是說，你所說的了因，是應當自己完成，還是能夠完成其他事物？如果是應當自己完成，又能完成其他事物，那就不是自性了。為什麼呢？你執著認爲了因，只是一種法，怎麼能有兩種作用呢？如果了因有兩種作用，那麼乳也應該有兩種作用，既能自己完成，又能完成凝乳。如果是這樣，又何必需要外在的條件，才能顯現出來呢？』
『師子吼說：世尊，就像世人所說，（一個數既能數自己，又能數其他事物，）了因也是這樣，既能自己完成，又能完成其他事物。』
註釋：僧亮說：『數是萬法之一，既能數自己，又能數其他事物，了因也是這樣。』寶亮說：『當我的部分又滿了另一個人的數量，所以知道有兩種作用。』舉這個例子是爲了援救義理。
『佛說：善男子，如果了因是這樣，（既能自了，又能了他，那麼）不能自己完成，也不能完成其他事物。』
註釋：僧亮說：『一定要有智性的東西，才能知道數自己和數其他事物，色不是自己能數的。』寶亮說：『佛回答的意思是說，數，是神識的思慮，所以能數我的色和其他的色。所以說你執著的了因，本來是色法，怎麼能有兩種作用呢？』
『善男子，一切眾生有佛性（Buddha-nature）的，（都是因爲了因的緣故，才能顯現出來，）這就是了因。
【English Translation】 English version: If there is already curd (酪, refers to dairy products), that is a direct cause (了因, refers to the condition that helps things manifest). Why is a direct cause still needed? The following broadly challenges its meaning.
'Good man, if the nature of the direct cause is capable of completion, (then it should be able to complete itself without other conditions) if it cannot complete itself, how can it complete others?'
Annotation: Sengliang said, 'If (something) has the nature of vinegar, it cannot complete (becoming vinegar) by itself, how can it act as a direct cause to complete other things?' Sengzong said, 'If the direct cause cannot complete itself, and needs another direct cause, how can it complete other things?'
'If it is said that the direct cause has two natures (both self-completion and other-completion, then) why does the direct cause uniquely have two natures?'
Annotation: Sengliang said, 'The power of conditioned dharmas is different, each guarding its own duty as its nature. Fire is one dharma, how can it have two functions?' He also said, 'If fire can complete itself, then the completer and the completed are different, the completer is the cause, and the completed is the effect, how can one dharma have two functions?' Baoliang said, 'This is to refute the attachment of external paths, believing that nature is a fixed dharma, constantly guarding one position, and cannot have two functions.' That is to say, the direct cause you speak of, should it complete itself, or be able to complete other things? If it should complete itself, and also be able to complete other things, then it is not self-nature. Why? You are attached to the idea that the direct cause is only one dharma, how can it have two functions? If the direct cause has two functions, then milk should also have two functions, both self-completion and curd-completion. If that is the case, why is an external condition needed for it to manifest?'
'Lion's Roar said: World Honored One, just as people say, (a number can count itself and count other things,) the direct cause is also like this, it can complete itself and complete other things.'
Annotation: Sengliang said, 'Number is one of the ten thousand dharmas, it can count itself and count other things, the direct cause is also like this.' Baoliang said, 'When my part is full of another person's number, so I know there are two functions.' This example is cited to rescue the meaning.
'The Buddha said: Good man, if the direct cause is like this, (both self-completion and other-completion, then) it cannot complete itself, nor can it complete other things.'
Annotation: Sengliang said, 'It must have intelligence to know how to count itself and count other things, form cannot count itself.' Baoliang said, 'The Buddha's answer means that number is the thought of consciousness, so it can count my form and other forms. So it is said that the direct cause you are attached to is originally a form dharma, how can it have two functions?'
'Good man, all sentient beings who have Buddha-nature (佛性) (are able to manifest it because of the direct cause,) this is the direct cause.'
因者已同酪壞。
案。僧亮曰。已同酪壞者。自了之義。上已破。
若言因中定有果者(至)從師受已漸漸增益。
案。僧亮曰。若定慧之果定有性。不得增長。然從師受已。漸漸增益。知本無也。
若言師教是了因者(至)戒定智慧令得增長。
案。僧亮曰。初白之時。戒自未有。羯磨竟后。戒乃成就。是則應了。未有為有。非了已有。令增長也。
師子吼菩薩言世尊(至)云何得名有乳有酪。
案。僧亮曰。若乳中無酪。復無了因。云何有乳。而答云有酪耶。僧宗曰。以名字證是有耳。寶亮曰。第四執也。現見就賣乳者買酪。故知乳即是酪也。
善男子世間答難凡有三種(至)有佛性以當見故。
案。僧亮曰。正義宗也。終以定當有。故言有耳。寶亮曰。用轉答以釋難。明因中說果。故言有非已有言有也。
師子吼言世尊如佛所說(至)言一切眾生悉有佛性。
案。僧亮曰。上明二因無果。似與俗乖。今欲會之。如世人說有。以將有耳。乃因問以系揚也。寶亮曰。過去已滅。未來未至。云何名有耶。
佛告善男子過去名有(至)悉有佛性實不虛妄。
案。僧亮曰。凡四譬。前一譬顯過去有。后三譬顯未來有也。寶亮曰。雖復曾
【現代漢語翻譯】 現代漢語譯本 『因』如果是這樣，那就已經和壞掉的奶酪一樣了。
註釋：僧亮說：『已經和壞掉的奶酪一樣』，是說自我了斷的意義。上面已經破斥過了。
如果說『因』中必定有『果』（直到）從老師那裡接受后，漸漸增長。
註釋：僧亮說：如果『定』和『慧』的果實必定有自性，就不能增長。然而從老師那裡接受后，漸漸增長，就知道本來是沒有的。
如果說老師的教導是『了因』（直到）戒、定、智慧使之增長。
註釋：僧亮說：最初稟白的時候，戒律自己還沒有產生。羯磨（Karma，佛教術語，指行為、業力）結束后，戒律才成就。那麼這應該是『了』，使沒有的變為有，而不是『了』已經有的，而是使之增長。
師子吼菩薩（Simhanada Bodhisattva）說，世尊（Bhagavan，佛的尊稱）(直到) 怎麼能稱作『有乳有酪』呢？
註釋：僧亮說：如果乳中沒有酪，又沒有『了因』，怎麼能說有乳，而回答說有酪呢？僧宗說：是用名字來證明是有罷了。寶亮說：這是第四種執著。現在看見向賣乳的人買酪，所以知道乳就是酪。
善男子，世間的答難總共有三種（直到）有佛性（Buddha-nature）是因為應當見到它的緣故。
註釋：僧亮說：這是正義宗的觀點。最終以必定當有的緣故，才說有罷了。寶亮說：用轉答來解釋疑問，說明在『因』中說『果』，所以說『有』，不是說『已有』才說『有』。
師子吼（Simhanada）說，世尊（Bhagavan），如佛所說（直到）說一切眾生都有佛性（Buddha-nature）。
註釋：僧亮說：上面說明二因沒有果，好像與世俗相違背。現在想要調和它，就像世人說『有』，是因為將要有的緣故，乃是藉著提問來發揮闡揚。寶亮說：過去已經滅亡，未來還沒有到來，怎麼能稱作『有』呢？
佛告訴善男子，過去名為『有』（直到）都有佛性（Buddha-nature），真實不虛妄。
註釋：僧亮說：總共有四個比喻。第一個比喻顯示過去有，後面三個比喻顯示未來有。寶亮說：即使曾經
【English Translation】 English version If the 『cause』 is like that, then it is already the same as spoiled cheese.
Note: Sengliang said: 『Already the same as spoiled cheese』 means the meaning of self-termination. It has already been refuted above.
If it is said that there must be a 『result』 in the 『cause』 (until) after receiving from the teacher, it gradually increases.
Note: Sengliang said: If the result of 『concentration』 and 『wisdom』 necessarily has self-nature, it cannot increase. However, after receiving from the teacher, it gradually increases, and it is known that it originally did not exist.
If it is said that the teacher's teaching is the 『condition for manifestation』 (until) precepts, concentration, and wisdom cause it to increase.
Note: Sengliang said: At the time of the initial declaration, the precepts themselves had not yet arisen. After the Karma (Karma, a Buddhist term referring to action and its consequences) is completed, the precepts are then accomplished. Then this should be 『manifestation』, making what did not exist become existent, rather than 『manifesting』 what already exists, but rather causing it to increase.
Simhanada Bodhisattva (師子吼菩薩) said, World-Honored One (Bhagavan, a respectful title for the Buddha) (until) how can it be called 『having milk and having cheese』?
Note: Sengliang said: If there is no cheese in the milk, and there is no 『condition for manifestation』, how can it be said that there is milk, and answer that there is cheese? Sengzong said: It is using the name to prove that it exists. Baoliang said: This is the fourth attachment. Now seeing someone buying cheese from a milk seller, therefore knowing that milk is cheese.
Good man, there are three kinds of answers in the world (until) there is Buddha-nature (Buddha-nature) because it should be seen.
Note: Sengliang said: This is the view of the orthodox school. Ultimately, it is said to exist because it will definitely exist. Baoliang said: Using a roundabout answer to explain the question, explaining that saying 『result』 in 『cause』, therefore saying 『exists』, not saying 『already exists』 then saying 『exists』.
Simhanada (師子吼) said, World-Honored One (Bhagavan), as the Buddha said (until) saying that all sentient beings have Buddha-nature (Buddha-nature).
Note: Sengliang said: The above explains that the two causes have no result, which seems to contradict the common customs. Now wanting to reconcile it, just like people say 『exists』, it is because it will exist, it is using the question to develop and elaborate. Baoliang said: The past has already perished, the future has not yet arrived, how can it be called 『exists』?
The Buddha told the good man, the past is called 『exists』 (until) all have Buddha-nature (Buddha-nature), truly not false.
Note: Sengliang said: There are a total of four metaphors. The first metaphor shows that the past exists, and the last three metaphors show that the future exists. Baoliang said: Even if it once
有當有。於今為無。亦非定無。如麻是現在。油是未來。因果時異。豈得因中有果耶。是以一家作義。每依經推理。往往見人多作因中有果之責。經有誠文。殆不假釋。前佛性品中已云。毒身之中。有妙藥王。所謂佛性非是作法。此亦不言佛非作法。若言佛亦非作法者。則眾生身中已有于果也。
師子吼言一切眾生(至)當知眾生悉有佛性。
案。僧亮曰。上別破二因。說有是未來。今師子吼。更以事證因中先有。欲廣有者之過耳。僧宗曰。第一執以正因證有性也。寶亮曰。第五謂正因之中。應已有微微佛故。能令眾生。得無上道耳。若正因中都無者。何不名作緣因耶。
佛言善男子若言子中(至)今則有之當有何咎。
案。僧亮曰。若言細障故不見者。言為細所障耳。非八事中障也。常應不見者。若為細障。障常是細。常不應見也。本無粗相者。若性細者。粗則本無。常如是粗。本無見性者。粗故可見。粗是見因見本無性也。寶亮曰。若言正因中已有者。何故不見耶。且就樹為論。不同世間八緣。而不見者。當知因不應先有果。
師子吼言如佛所說(至)作了因故令細得粗。
案。僧亮曰。救義云了因。了細令粗粗故可見。非常不可見也。
佛言善男子若本有者(至)
【現代漢語翻譯】 現代漢語譯本： 問：如果說有，那麼它現在應該是存在的；如果說沒有，那也不是絕對的沒有。比如，麻是現在的因，油是未來的果。因果在時間上是不同的，怎麼能說因中就有果呢？因此，一些研究義理的人，常常根據經文來推理，經常看到有人責備『因中有果』的說法。但經文中有明確的記載，幾乎不需要解釋。在前面的《佛性品》中已經說過，有毒的身體中，有妙藥之王。所謂的佛性不是人為製造的。這裡也沒有說佛不是人為製造的。如果說佛也不是人為製造的，那麼眾生的身體中就已經有了果了。
《師子吼經》說：『一切眾生（乃至）應當知道眾生都有佛性。』
按僧亮的說法：上面分別破斥了兩種因，說有是未來。現在《師子吼經》，更用事例來證明因中先有，想要擴大『有』的過失。僧宗說：第一種觀點是，用正因來證明有佛性。寶亮說：第五種觀點是，正因之中，應該已經有了微小的佛，所以能夠讓眾生得到無上道。如果正因中什麼都沒有，為什麼不叫做緣因呢？
佛說：『善男子，如果說種子中（乃至）現在有了樹，有什麼過錯呢？』
按僧亮的說法：如果說因為細微的障礙所以看不見，那只是說被細微的東西所障礙，而不是被八種事物所障礙。應該經常看不見才對。如果被細微的東西所障礙，那麼障礙應該是細微的，應該經常看不見才對。本來沒有粗大的相，如果性質是細微的，那麼粗大的相本來就沒有。經常是這樣粗大，本來沒有見性。因為粗大所以可以看見，粗大是看見的原因，看見本來沒有自性。寶亮說：如果說正因中已經有了果，為什麼看不見呢？就拿樹來討論，和世間的八種緣不同，卻看不見，應當知道因不應該先有果。
《師子吼經》說：『如佛所說（乃至）因為作了因，所以讓細微的變得粗大。』
按僧亮的說法：救義說，了因，使細微的變得粗大，因為粗大所以可以看見，不是經常看不見。
佛說：『善男子，如果本來就有（乃至）』
【English Translation】 English version: Question: If it exists, it should exist now; if it doesn't exist, it's not absolutely non-existent. For example, flax is the present cause, and oil is the future effect. Cause and effect are different in time, so how can it be said that the effect is in the cause? Therefore, some people who study the meaning of the scriptures often use them to reason, and often see people criticizing the idea that 'the effect is in the cause.' But there are clear records in the scriptures, which hardly need explanation. In the previous chapter on Buddha-nature, it was already said that in the poisonous body, there is the king of wonderful medicine. The so-called Buddha-nature is not artificially created. It is not said here that the Buddha is not artificially created either. If it is said that the Buddha is not artificially created either, then the fruit is already in the bodies of sentient beings.
The Lion's Roar Sutra says: 'All sentient beings (and so on) should know that all sentient beings have Buddha-nature (Buddha-nature: the inherent potential for enlightenment).'
According to Sengliang: The above separately refutes the two causes, saying that existence is in the future. Now, the Lion's Roar Sutra further uses examples to prove that the cause exists first, wanting to expand the fault of 'existence.' Sengzong said: The first view is to use the direct cause to prove that there is Buddha-nature. Baoliang said: The fifth view is that in the direct cause, there should already be a tiny Buddha, so that sentient beings can attain unsurpassed enlightenment. If there is nothing in the direct cause, why isn't it called a conditioning cause?
The Buddha said: 'Good man, if it is said that in the seed (and so on) there is now a tree, what is wrong with that?'
According to Sengliang: If it is said that it is not seen because of subtle obstacles, then it is only said to be obstructed by subtle things, not by the eight things. It should always be invisible. If it is obstructed by subtle things, then the obstruction should be subtle, and it should always be invisible. Originally there is no coarse appearance, if the nature is subtle, then the coarse appearance originally does not exist. It is always so coarse, originally there is no seeing nature. Because it is coarse, it can be seen, coarseness is the cause of seeing, and seeing originally has no self-nature. Baoliang said: If it is said that the effect is already in the direct cause, why is it not seen? Let's take the tree as an example, which is different from the eight conditions in the world, but it is not seen, it should be known that the cause should not have the effect first.
The Lion's Roar Sutra says: 'As the Buddha said (and so on) because it is the completed cause, it makes the subtle become coarse.'
According to Sengliang: The saving meaning says that the completed cause makes the subtle become coarse, because it is coarse, it can be seen, it is not always invisible.
The Buddha said: 'Good man, if it originally exists (and so on)'
石蜜治熱黑蜜治冷。
案。僧亮曰。二俱無者。上說有粗。粗不須了。若本無粗。粗了何所了。若言了無令有者。亦應能生佉陀羅樹。若本有燒。燒不得生。不一時者。責三相不一時用事。黑蜜治冷者。明法從緣異。無定性也。
師子吼菩薩言世尊(至)故得阿耨多羅三藐三菩提。
案。僧亮曰。更以七難。明佛無性。而成顯佛性非無。成上不失壞之義。初以天人證佛性無成也。寶亮曰。第五翻觀因中立性也。雖難有七。然多執緣。難使無正因也。此第一難云。若因中本無者。則無正因。唯有緣因。故得佛耳。
若諸眾生有佛性者(至)若非常者不名佛性。
案。僧亮曰。第二難。若性因緣成菩提心。是性闡提不應斷。斷則非性也。寶亮曰。佛若以菩提心名為佛性者。現見闡提斷善根。是則闡提無佛性。云何言眾生悉有佛性耶。
若諸眾生有佛性者何故名為初發心耶。
案。僧亮曰。第三難。性常不應有初也。寶亮曰。既有初發者。則未發心時無佛性。若爾。便是用發心善作佛性。云何言眾生悉有耶。
云何而言是毗跋致(至)當知是人無有佛性。
案。僧亮曰。第四難。性常不應有退也。寶亮曰。若有退不退者。是則退者。無有佛性。豈是悉有耶。
【現代漢語翻譯】 現代漢語譯本 石蜜（蜂蜜的一種）治療熱癥，黑蜜（另一種蜂蜜）治療冷癥。
案：僧亮說，如果兩者都沒有，上面說的是有粗糙的。粗糙的不需要了解。如果本來沒有粗糙的，瞭解粗糙的又能瞭解什麼呢？如果說了解了沒有，使之有，也應該能生佉陀羅樹（Acacia catechu，一種樹）。如果本來有燒燬，燒燬了就不能生長。如果不是同時的，就責備三相（生、住、滅）不是同時起作用。黑蜜治療冷癥，說明法隨著因緣不同而變化，沒有固定的自性。
師子吼菩薩說：『世尊，（乃至）所以證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
案：僧亮說，再用七難，說明佛沒有自性，從而顯明佛性並非沒有，成就了上面不失壞的意義。最初用天人證明佛性沒有成就。寶亮說，第五次翻過來從因中建立自性。雖然困難有七種，但大多執著于緣，難以使沒有正因。這第一難說，如果因中本來沒有，就沒有正因，只有緣因，所以才成佛。
『如果一切眾生都有佛性，（乃至）如果不是常，就不叫佛性。』
案：僧亮說，第二難，如果自性因緣成就菩提心，那麼自性闡提（Icchantika，斷善根者）不應該斷，斷了就不是自性了。寶亮說，佛如果用菩提心作為佛性，現在看到闡提斷了善根，那麼闡提就沒有佛性，怎麼說眾生都有佛性呢？
『如果一切眾生都有佛性，為什麼叫做初發心呢？』
案：僧亮說，第三難，自性是常，不應該有初。寶亮說，既然有初發心，那麼未發心的時候就沒有佛性。如果這樣，就是用發心善來作為佛性，怎麼說眾生都有呢？
『為什麼說是毗跋致（Vaiparityaya，退轉），（乃至）應當知道這個人沒有佛性。』
案：僧亮說，第四難，自性是常，不應該有退。寶亮說，如果有退不退的，那麼退的人就沒有佛性，怎麼說是都有呢？
【English Translation】 English version 『Rock honey (a type of honey) treats heat-related ailments, while black honey (another type of honey) treats cold-related ailments.』
Commentary: Sangliang said, 『If neither is present, the above refers to having 'coarseness'. There is no need to understand 'coarseness'. If there was no 'coarseness' originally, what is there to understand by understanding 'coarseness'? If it is said that understanding 'non-existence' brings about 'existence', then one should also be able to grow a Khadira tree (Acacia catechu, a type of tree). If there was burning originally, burning cannot produce growth. If they are not simultaneous, then the three characteristics (arising, abiding, ceasing) are blamed for not functioning simultaneously. Black honey treating cold ailments demonstrates that phenomena change according to conditions, without a fixed self-nature.』
The Lion's Roar Bodhisattva said, 『World Honored One, (up to) therefore attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).』
Commentary: Sangliang said, 『Using seven difficulties further clarifies that the Buddha has no self-nature, thereby revealing that Buddha-nature is not non-existent, fulfilling the meaning of not being lost or destroyed mentioned above. Initially, using gods and humans to prove that Buddha-nature is non-existent is unsuccessful.』 Baoliang said, 『The fifth reversal establishes self-nature from within the cause. Although there are seven difficulties, most cling to conditions, making it difficult to be without a proper cause. This first difficulty states that if there was no original cause, then there is no proper cause, only conditional causes, hence becoming a Buddha.』
『If all sentient beings have Buddha-nature, (up to) if it is not permanent, it is not called Buddha-nature.』
Commentary: Sangliang said, 『The second difficulty is that if self-nature is the cause for achieving Bodhi-mind, then an Icchantika (one who has severed their roots of goodness) should not be able to sever it, as severing it would negate its self-nature.』 Baoliang said, 『If the Buddha uses Bodhi-mind as Buddha-nature, then we see that Icchantikas sever their roots of goodness. In that case, Icchantikas do not have Buddha-nature. How can it be said that all sentient beings have Buddha-nature?』
『If all sentient beings have Buddha-nature, why is it called the initial arising of the mind?』
Commentary: Sangliang said, 『The third difficulty is that self-nature is constant and should not have a beginning.』 Baoliang said, 『Since there is an initial arising of the mind, then there is no Buddha-nature before the mind arises. If that is the case, then the arising of the mind is used to create Buddha-nature. How can it be said that all sentient beings have it?』
『Why is it said to be Vaiparityaya (reverting), (up to) one should know that this person has no Buddha-nature.』
Commentary: Sangliang said, 『The fourth difficulty is that self-nature is constant and should not revert.』 Baoliang said, 『If there is reverting and non-reverting, then those who revert have no Buddha-nature. How can it be said that all have it?』
世尊菩薩摩訶薩一心趣向(至)何須是法而作因緣。
案。僧亮曰。第五難。證萬善是性。離善無性也。寶亮曰。略舉緣因。謂能成佛者。唯此緣因。故知無有正因佛性。但是緣因也。
世尊如乳不假緣必當成酪(至)當知眾生悉無佛性。
案。僧亮曰。第六難。五味相生。因有強弱。乳強故不假外緣也。寶亮曰。舉經為證。昔說三乘僧常。若爾者。則應常住僧位。云何成佛耶。
如佛上說僧寶是常(至)一切眾生應無佛性。
案。僧亮曰。第七難也。若菩提心。本無今有者。果亦應爾也。寶亮曰。若眾生先無三菩提。今方有者。是則本無今有。故知先無也。與上難前後為異耳。
佛言善哉善哉善男子(至)一切眾生實有佛性。
案。僧亮曰。答第一初果從理成。必得不失。則稱性也。不從理成。或得或失非性也。是以人天之果有惑。非從性有也。佛果無惑。從性有故。答第一難也。寶亮曰。人天無定可是無性。佛性不同此也。如人天之業。至佛方住。中間無停者。云何無正因耶。
汝言眾生若有佛性(至)心是無常佛性常故。
案。僧亮曰。答第三難。正因無初。無初故常也。發心是緣因正因也。僧宗曰。兼答第七門也。寶亮曰。發心非正因佛性也。佛
【現代漢語翻譯】 現代漢語譯本： 世尊，菩薩摩訶薩一心趨向（達到）什麼，需要以法作為因緣？
案：僧亮說，這是第五個難題。證明萬善是自性，離開善就沒有自性。寶亮說，簡略地舉出緣因，意思是能夠成就佛果的，只有這個緣因。所以知道沒有正因佛性，只是緣因。
世尊，如果像牛奶不借助外緣必定能成為奶酪，那麼（推論）應當知道眾生都沒有佛性。
案：僧亮說，這是第六個難題。五味相生，因為因的力量有強弱。牛奶的力量強，所以不需要外緣。寶亮說，引用經文作為證明。過去說三乘僧是常住的。如果這樣，那麼就應該常住在僧位，怎麼能成佛呢？
如果佛陀上面所說僧寶是常住的，那麼一切眾生應該沒有佛性。
案：僧亮說，這是第七個難題。如果菩提心，本來沒有現在有，那麼果也應該這樣。寶亮說，如果眾生先前沒有三菩提，現在才有的，那麼就是本來沒有現在有，所以知道先前沒有。與上面的難題前後有所不同。
佛說：'好啊，好啊，善男子，一切眾生確實有佛性。'
案：僧亮說，回答第一個難題，初果從理而成，必定得到不會失去，這就稱為自性。不從理而成，或者得到或者失去，就不是自性。因此人天之果有迷惑，不是從自性而有。佛果沒有迷惑，是從自性而有，所以回答第一個難題。寶亮說，人天沒有定數，可以說是沒有自性。佛性不同於此。比如人天的業，到佛果才能停止，中間沒有停頓的，怎麼能說沒有正因呢？
你說眾生如果有佛性，那麼心是無常的，佛性是常住的。
案：僧亮說，回答第三個難題。正因沒有開始，沒有開始所以是常住的。發心是緣因正因。僧宗說，兼回答第七個難題。寶亮說，發心不是正因佛性。
【English Translation】 English version: World Honored One, what does a Bodhisattva-Mahasattva single-mindedly strive towards (reach), that requires Dharma as a cause and condition?
Note: Sengliang said, this is the fifth difficulty. It proves that all virtues are inherent nature, and there is no inherent nature apart from virtue. Baoliang said, briefly citing the causal condition, meaning that only this causal condition can achieve Buddhahood. Therefore, it is known that there is no direct cause Buddha-nature, only causal condition.
World Honored One, if it is like milk that inevitably becomes cheese without external conditions, then (by inference) it should be known that all sentient beings have no Buddha-nature.
Note: Sengliang said, this is the sixth difficulty. The five flavors arise from each other because the strength of the causes varies. The strength of milk is strong, so it does not require external conditions. Baoliang said, citing scriptures as proof. In the past, it was said that the Sangha of the Three Vehicles is permanent. If so, then they should permanently reside in the position of Sangha, how can they achieve Buddhahood?
If the Sangha Jewel mentioned above by the Buddha is permanent, then all sentient beings should have no Buddha-nature.
Note: Sengliang said, this is the seventh difficulty. If Bodhicitta, originally did not exist but now exists, then the result should also be like this. Baoliang said, if sentient beings previously did not have the Three Bodhis, but now have them, then it is originally did not exist but now exists, so it is known that it did not exist previously. It is different from the above difficulty in terms of sequence.
The Buddha said: 'Good, good, good man, all sentient beings truly have Buddha-nature.'
Note: Sengliang said, answering the first difficulty, the first fruit is achieved through reason, and it is certain to be obtained and not lost, this is called inherent nature. If it is not achieved through reason, it may be obtained or lost, and it is not inherent nature. Therefore, the fruits of humans and gods have delusion, and are not from inherent nature. The Buddha fruit has no delusion, and is from inherent nature, so answering the first difficulty. Baoliang said, humans and gods are not fixed, so it can be said that they have no inherent nature. Buddha-nature is different from this. For example, the karma of humans and gods only stops at the Buddha fruit, and there is no pause in between, how can it be said that there is no direct cause?
You say that if sentient beings have Buddha-nature, then the mind is impermanent, and Buddha-nature is permanent.
Note: Sengliang said, answering the third difficulty. The direct cause has no beginning, and because it has no beginning, it is permanent. Arousing the mind is both a causal condition and a direct cause. Sengzong said, also answering the seventh difficulty. Baoliang said, arousing the mind is not the direct cause Buddha-nature.
性是常。心是無常。是故善心有時而有。有時而無。唯正因性用。常而不改。
汝言何故有退心者(至)以遲得故名之為退。
案。僧亮曰。答第四難也。寶亮曰。明善心不退也。善心不生則已。生則無退。善若可退。云何成佛耶。但以遲得。故名退耳。
此菩提心實非佛性(至)菩提之心實非佛性。
案。僧亮曰。答第五難也。寶亮曰。還答第二問也。明菩提之心。實非正因也。我言悉有者。謂正因佛性也。斷緣中所生善。故名一闡提也。
善男子汝言眾生若有佛性(至)得見佛性然後得佛。
案。僧亮曰。答第六難也。寶亮曰。答第五難也。明雖有正因。要須緣助。如金石之有金。藉眾緣乃得。
汝言眾生悉有佛性(至)三藐三菩提如石出金。
案。僧亮曰。前無此問。恐零落也。僧宗曰。此問義生也。因答前問。仍遣其惑耳。
善男子汝言僧常(至)是故我說僧有佛性。
案。僧亮曰。答第七難也。寶亮曰。答第六難也。明昔言僧常者。以前佛后佛僧寶恒自相續。豈謂嶷然常耶。十二因緣常者。有佛無佛。正因之性無改。故言常也。第七難。義同第三。無別答。
善男子汝言眾生若有佛性(至)我當爲汝分別解說。
案。僧宗曰。
【現代漢語翻譯】 現代漢語譯本 『性』是常住不變的，而『心』是無常變化的。因此，善心有時產生，有時消失。只有作為正因的『性』，其作用是恒常不變的。
你說為什麼有人會退失菩提心呢？（是因為）因為證得菩提需要時間，所以（未能快速證得）被稱為退失。
註釋：僧亮說，這是回答第四個難題。寶亮說，這是說明善心不會退失。善心不生起則已，一旦生起就不會退失。如果善可以退失，又怎麼能成佛呢？只是因為證得需要時間，所以才被稱為退失罷了。
這菩提心實際上不是佛性。（結論是）菩提心實際上不是佛性。
註釋：僧亮說，這是回答第五個難題。寶亮說，這是回答第二個問題。說明菩提心實際上不是正因。我說一切眾生都有佛性，指的是作為正因的佛性。斷絕因緣所生的善，所以被稱為一闡提（Icchantika）。
善男子，你說如果眾生都有佛性，（為什麼有的人不能成佛？）要見到佛性才能成佛。
註釋：僧亮說，這是回答第六個難題。寶亮說，這是回答第五個難題。說明即使有正因，也需要因緣的幫助，就像金礦石里有金子，需要各種條件才能提煉出來。
你說眾生都有佛性，（為什麼有的人不能證得三藐三菩提（Anuttara-samyak-sambodhi）？）證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）就像從石頭裡提煉出金子。
註釋：僧亮說，前面沒有這個問題，可能是遺漏了。僧宗說，這個問題是根據義理而產生的，因為回答前面的問題，仍然要消除他的疑惑。
善男子，你說僧是常住的，（這與佛性有什麼關係？）所以我說僧有佛性。
註釋：僧亮說，這是回答第七個難題。寶亮說，這是回答第六個難題。說明過去說僧是常住的，是因為前佛后佛，僧寶恒常相續，難道是指僧人個體是常住的嗎？十二因緣（Dvadasanga）常住，是指有佛無佛，作為正因的佛性沒有改變，所以說是常住的。第七個難題，義理與第三個難題相同，沒有另外的回答。
善男子，你說眾生如果都有佛性，（為什麼有的人不能成佛？）我將為你分別解釋說明。
註釋：僧宗說，
【English Translation】 English version 『Nature』 (性) is constant, while 『mind』 (心) is impermanent. Therefore, good thoughts arise sometimes and disappear sometimes. Only the function of 『nature』 (性) as the primary cause (正因) is constant and unchangeable.
You ask why some people regress from the Bodhi mind? (It is) because attaining Bodhi takes time, so (failure to attain it quickly) is called regression.
Commentary: Sengliang said, this answers the fourth difficulty. Baoliang said, this clarifies that the good mind does not regress. If the good mind does not arise, then it does not regress. If goodness could regress, how could one become a Buddha? It is only because attainment takes time that it is called regression.
This Bodhi mind is actually not Buddha-nature (佛性). (The conclusion is) The Bodhi mind is actually not Buddha-nature (佛性).
Commentary: Sengliang said, this answers the fifth difficulty. Baoliang said, this answers the second question. It clarifies that the Bodhi mind is actually not the primary cause. When I say that all beings have it, I am referring to Buddha-nature (佛性) as the primary cause. Severing the good born from conditions is why one is called an Icchantika (一闡提).
Good man, you say if all beings have Buddha-nature (佛性), (why can't some people become Buddhas?) One must see Buddha-nature (佛性) to become a Buddha.
Commentary: Sengliang said, this answers the sixth difficulty. Baoliang said, this answers the fifth difficulty. It clarifies that even with the primary cause, one still needs the help of conditions, just like gold is in ore, and various conditions are needed to extract it.
You say all beings have Buddha-nature (佛性), (why can't some people attain Anuttara-samyak-sambodhi (三藐三菩提)?) Attaining Anuttara-samyak-sambodhi (三藐三菩提) is like extracting gold from stone.
Commentary: Sengliang said, this question was not asked before, it may have been omitted. Sengzong said, this question arises from the meaning, because answering the previous question still eliminates his doubts.
Good man, you say the Sangha (僧) is permanent, (what does this have to do with Buddha-nature (佛性)?) Therefore, I say the Sangha (僧) has Buddha-nature (佛性).
Commentary: Sengliang said, this answers the seventh difficulty. Baoliang said, this answers the sixth difficulty. It clarifies that in the past, saying the Sangha (僧) is permanent is because the Buddhas before and after, the Sangha Jewel, constantly continue, does it mean that individual monks are permanent? The Twelve Nidanas (Dvadasanga) (十二因緣) are permanent, referring to whether there is a Buddha or not, the nature of Buddha-nature (佛性) as the primary cause does not change, so it is said to be permanent. The seventh difficulty has the same meaning as the third difficulty, there is no separate answer.
Good man, you say if all beings have Buddha-nature (佛性), (why can't some people become Buddhas?) I will explain and clarify it for you separately.
Commentary: Sengzong said,
重答第四問也。此下廣釋退相也。寶亮曰。答難已竟。下作三翻。明始終無退義。
善男子菩薩摩訶薩(至)不退之心不名佛性。
案。僧亮曰。觀緣具不退。不具則退也。僧宗曰。明以遲得故言退。非為永失也。寶亮曰。正辨不退之由也。
善男子汝不可以有退心故(至)及一闡提悉有佛性。
案。僧亮曰。為退不進者。為譬也。僧宗曰。不可言退。故無佛性也。寶亮曰。第二翻退不退人。未來同得成佛也。
師子吼言世尊云何菩薩有退不退。
案。僧亮曰。緣有行愿。上但廣愿。未廣其行。故發問也。
善男子若有菩薩修集如來(至)如是四法皆悉是常。
案。僧亮曰。如是四法。皆悉是常者。眾生業性。三因一果。常故不可思議七也。僧宗曰。能如是者名不退。不爾者。則為退矣。寶亮曰。舉三十二相業勸業。為用此義故。廣明退不退之相也。
以是常故不可思議(至)以不見故不得涅槃。
案。僧亮曰。業果即眾生。即正因性也。名為常者。煩惱故言常耳。斷常煩惱者。上言因果皆常。未辨常有長短之因。以結惑故常。結惑盡者。則因滅矣。果以無惑故常。常故不變易也。寶亮曰。一說既竟讚歎。明一切眾生及諸佛境界業果佛性悉不可思議。
【現代漢語翻譯】 現代漢語譯本： 重答第四問，以下廣泛解釋退相。 寶亮說：『回答疑問已經結束，下面進行三次反駁，闡明始終沒有退轉的含義。』
『善男子，菩薩摩訶薩（至）不退之心不名為佛性。』
按：僧亮說：『觀察因緣具足則不退，不具足則退轉。』僧宗說：『說明因為遲緩獲得才說退轉，並非永遠失去。』寶亮說：『正是辨別不退轉的緣由。』
『善男子，你不能因為有退心（至）及一闡提都有佛性。』
按：僧亮說：『為退不進的人，是作比喻。』僧宗說：『不可說退，所以沒有佛性。』寶亮說：『第二次反駁退不退的人，未來同樣能夠成佛。』
『師子吼言：世尊，云何菩薩有退不退？』
按：僧亮說：『因為有行愿，上面只是廣泛地談愿，沒有廣泛地談行，所以發問。』
『善男子，若有菩薩修集如來（至）如是四法皆悉是常。』
按：僧亮說：『如是四法，皆悉是常者，眾生業性，三因一果，常故不可思議。』僧宗說：『能夠這樣做的名為不退，不這樣做的，就是退轉。』寶亮說：『舉出三十二相的業來勸勉行業，爲了使用這個意義，所以廣泛地闡明退不退的相狀。』
『以是常故不可思議（至）以不見故不得涅槃。』
按：僧亮說：『業果即是眾生，即是正因的性質。名為常的原因，是因為煩惱的緣故才說常。斷除常的煩惱，上面說因果都是常，沒有辨別常有長短的原因。因為結惑的緣故是常，結惑斷盡，那麼因就滅了。果因為沒有迷惑的緣故是常，常所以不變易。』寶亮說：『一次解說已經結束，讚歎，說明一切眾生以及諸佛境界的業果佛性都不可思議。』
【English Translation】 English version: Answering the fourth question again. The following extensively explains the aspect of regression. Bao Liang said: 'The answering of the questions is finished. The following makes three rebuttals, clarifying that there is no meaning of regression from beginning to end.'
'Good man, Bodhisattva Mahasattva (to) a non-regressing mind is not called Buddha-nature.'
Note: Seng Liang said: 'Observing that the conditions are complete, there is no regression; if they are not complete, there is regression.' Seng Zong said: 'Explaining that it is said to be regression because of slow attainment, not that it is lost forever.' Bao Liang said: 'It is precisely distinguishing the reason for non-regression.'
'Good man, you cannot because of having a regressing mind (to) and even an Icchantika all have Buddha-nature.'
Note: Seng Liang said: 'For those who regress and do not advance, it is used as a metaphor.' Seng Zong said: 'It cannot be said to be regression, therefore there is no Buddha-nature.' Bao Liang said: 'The second rebuttal is for those who regress and do not regress, in the future they will equally be able to become Buddhas.'
'Lion's Roar said: World Honored One, how can Bodhisattvas have regression and non-regression?'
Note: Seng Liang said: 'Because there are practices and vows, above only the vows are discussed extensively, the practices are not discussed extensively, therefore the question is raised.'
'Good man, if there are Bodhisattvas who cultivate and gather the Tathagata (to) these four dharmas are all constant.'
Note: Seng Liang said: 'These four dharmas are all constant, the karma-nature of sentient beings, three causes and one effect, are constant therefore inconceivable.' Seng Zong said: 'Those who can do so are called non-regressing, those who do not are regressing.' Bao Liang said: 'Raising the karma of the thirty-two marks to encourage practice, in order to use this meaning, therefore extensively explaining the aspects of regression and non-regression.'
'Because it is constant, it is inconceivable (to) because it is not seen, Nirvana is not attained.'
Note: Seng Liang said: 'Karma-result is sentient beings, it is the nature of the right cause. The reason for being called constant is because of afflictions. Cutting off constant afflictions, above it was said that cause and effect are both constant, without distinguishing the reason for the length of constancy. Because of the knot of delusion it is constant, when the knot of delusion is exhausted, then the cause is extinguished. The result is constant because there is no delusion, constant therefore unchanging.' Bao Liang said: 'One explanation is finished, praising, explaining that the karma-result and Buddha-nature of all sentient beings and the realms of all Buddhas are inconceivable.'
佛果等四法雖常。但眾生起煩惱。業障䨱故。常癡無解。來翻云何非常耶。上言煩惱之常者。正出此文也。始終為所除。故言斷常煩惱名無常耳。
大般涅槃經集解卷第五十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十七
辨縛解義 辨前後五陰相續以蠟印為譬 名色系縛眾生眾生繫縛名色 明煩惱與習手為因果 廣辨八喻謂逆喻現喻等 廣釋燈譬聖道義 釋須陀洹雖生惡國猶自持戒 引香山師子為譬 廣辯戒定慧相不可得 釋十六惡律儀 釋生義與涅槃義皆不生不滅 釋佛性非一非二義
師子吼品之第四
師子吼言世尊如佛所說(至)以是二因應無縛解。
案。僧亮曰。第三門辯縛解也。若如上說因果之觀。必從縛得脫也。僧宗曰。此下復有四段。探其義。並從中道而來也。前中道論義。初以五句執有。后以七句執無。佛釋云。不可一向定有。不可一向定無。今此下猶欲成其前執也。以縛解修道。二問成前有執。轉障勸修。成前無執也。所以知縛解成其有執。謂若因中有佛性。為惑所纏。故稱為縛。從因至果得脫。故稱為解。若因時無性。後方有因。本無故則無有縛。果時自起。生在累外。復無所解也。以此二因者。正因即神
【現代漢語翻譯】 現代漢語譯本：佛果等四法雖然是常住的，但眾生因為生起煩惱和業障的遮蔽，常常愚癡而無法理解。那麼，（你）反過來問為什麼不是常住呢？前面所說的煩惱之常，正是出自這段經文。始終被（聖道）所去除，所以說斷除常與煩惱，名為無常罷了。
《大般涅槃經集解》卷第五十六 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十七
辨別縛與解的意義，辨別前後五陰（色、受、想、行、識，構成個體的五種要素）相續，以蠟印為譬喻，名色（名稱和色相，指物質和精神現象）繫縛眾生，眾生繫縛名色，闡明煩惱與習氣互為因果，廣泛辨析八種譬喻，包括逆喻和現喻等，廣泛解釋燈的譬喻所代表的聖道之義，解釋須陀洹（梵文Srotāpanna，預流果，佛教修行 प्रथम果位）即使生在惡劣的國家也能堅持戒律，引用香山師子（人名，此處指代持戒之人）作為譬喻，廣泛辯論戒、定、慧（佛教修行的三個方面）的自性不可得，解釋十六種惡律儀，解釋生與涅槃（梵文Nirvana，佛教術語，指解脫）的意義都是不生不滅，解釋佛性（Buddha-nature，所有眾生皆具的成佛的可能性）非一非二的意義。
師子吼品之第四
師子吼（人名）說：『世尊，如佛所說……』（至）『因為這兩個原因，應該沒有縛與解。』
案：僧亮（人名）說：第三個門辨別縛與解。如果像上面所說的因果之觀，必定能從束縛中得到解脫。僧宗（人名）說：這下面還有四個段落，探究其中的意義，都從中道而來。前面的中道論義，開始用五句執著于有，後來用七句執著于無。佛陀解釋說：不可一概而論地認為有，也不可一概而論地認為無。現在這下面仍然想要成就他之前的執著。用縛與解、修道，兩個問題來成就之前的有執，轉變障礙，勸勉修行，成就之前的無執。之所以知道縛與解成就了他的有執，是因為如果因中具有佛性，被迷惑所纏繞，所以稱為縛。從因到果得到解脫，所以稱為解。如果因時沒有自性，後來才有因，本來沒有，那麼就沒有束縛。果時自己生起，生存在累贅之外，又沒有什麼可以解脫的。用這兩個原因，正因就是神（此處指精神或本性）。
【English Translation】 English version: Although the four dharmas such as Buddhahood are permanent, sentient beings are often ignorant and unable to understand due to the arising of afflictions and the obscuration of karmic obstacles. Then, why do (you) ask in return why it is not permanent? The aforementioned permanence of afflictions comes precisely from this passage. It is ultimately removed by (the holy path), so it is said that the severance of permanence and afflictions is called impermanence.
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 56 Taishō Tripiṭaka Volume 37, No. 1763, The Collected Explanations of the Mahāparinirvāṇa Sūtra
The Collected Explanations of the Mahāparinirvāṇa Sūtra, Volume 57
Discriminating the meaning of bondage and liberation, discriminating the continuity of the five skandhas (form, feeling, perception, volition, consciousness, the five elements that constitute an individual) with the analogy of a wax seal, name and form (nāma-rūpa, referring to mental and physical phenomena) bind sentient beings, sentient beings bind name and form, clarifying that afflictions and habits are mutually cause and effect, extensively analyzing eight metaphors, including inverse metaphors and present metaphors, extensively explaining the meaning of the holy path represented by the metaphor of a lamp, explaining that even if a Srotāpanna (stream-enterer, the first stage of enlightenment in Buddhism) is born in an evil country, they can still uphold the precepts, citing Xiangshan Shizi (a person's name, here referring to someone who upholds the precepts) as a metaphor, extensively debating that the self-nature of morality, concentration, and wisdom (the three aspects of Buddhist practice) is unattainable, explaining the sixteen evil precepts, explaining that the meaning of birth and Nirvana (liberation) are both neither arising nor ceasing, explaining that the meaning of Buddha-nature (the potential for all beings to achieve Buddhahood) is neither one nor two.
Chapter Four, Lion's Roar
Lion's Roar (a person's name) said: 'World Honored One, as the Buddha said...' (to) 'Because of these two reasons, there should be no bondage and liberation.'
Note: Sengliang (a person's name) said: The third gate distinguishes between bondage and liberation. If it is like the view of cause and effect mentioned above, one will surely be liberated from bondage. Sengzong (a person's name) said: There are four more sections below, exploring their meaning, all coming from the Middle Way. The previous discussion of the Middle Way initially clung to existence with five sentences, and later clung to non-existence with seven sentences. The Buddha explained: It cannot be categorically considered existent, nor can it be categorically considered non-existent. Now, below this, he still wants to accomplish his previous clinging. Using bondage and liberation, and cultivation, two questions to accomplish the previous clinging to existence, transforming obstacles, encouraging cultivation, accomplishing the previous clinging to non-existence. The reason for knowing that bondage and liberation accomplish his clinging to existence is because if there is Buddha-nature in the cause, it is entangled by delusion, so it is called bondage. From cause to effect, one attains liberation, so it is called liberation. If there is no self-nature at the time of the cause, and there is a cause later, if there was nothing originally, then there is no bondage. At the time of the effect, it arises on its own, existing outside of burdens, and there is nothing to be liberated from. Using these two reasons, the direct cause is the spirit (here referring to the mind or nature).
明。緣因即萬善。此自是有為。居在於縛。乃至金剛亦未免於惑。是則金剛為累。生在於前。佛心無累。起在於后。豈有從縛至解耶。寶亮曰。大文第三明縛解之相也。若於曏者。觀因觀果。信心得立。承此修道者。則名為解。若於此因果六行之中。信心不立。則名為縛。今將明此理。故先作難。若如佛所說。應無縛解。何以然耶。我先言正因中有佛。故須緣了出。而佛言正因之內。都無有果。然則有縛之時。舉體無縛。及其解時。亦未曾有縛。云何而言。從縛得解。下引事如五陰遷流。唸唸生滅。法相如此。誰縛誰解。就此文中。凡有五段。第一明行人。於三世中。陰陰相傳。第二齣起縛之體相。第三辯解體之方法。第四明縛解不相離。第五論子果縛異。智秀曰。上明中道。雖復理相顯然。但學者根殊。曉則成解。迷則致縛。為獎學者。使順縛而就解。此下第三次辯縛解明義。凡有五翻。第一約不異段。第二明業盡果謝。理不可移。第三訖燈生闇滅。明果謝之後后。果必來續也。第四蠟印譬。明陰所以續由。果因之理。必相開故也。第五炎。明中陰果報相從也。
是五陰者唸唸生滅如其生滅誰縛誰解。
案。僧亮曰。若因中佛性。為結所縛者。結滅則解。名義可尋也。今五陰生滅。前垢后凈。一滅一生
【現代漢語翻譯】 現代漢語譯本： 明。緣因（促進事物產生的外部條件）即萬善。這自然是有為法（受條件限制的事物），存在於束縛之中。乃至金剛（比喻堅固不壞的智慧）也未能免於迷惑。如此說來，金剛也成了累贅。產生於前，佛心沒有累贅，起於後。怎麼會有從束縛到解脫的說法呢？寶亮說，大文第三部分闡明了束縛和解脫的表象。如果對於之前的觀因觀果，信心得以確立，並以此修行的人，就稱為解脫。如果對於這因果六行之中，信心不能確立，就稱為束縛。現在將要闡明這個道理，所以先提出疑問。如果像佛所說，應該沒有束縛和解脫。為什麼這樣說呢？我先前說正因（事物存在的根本原因）中有佛，所以需要緣了（通過外緣來認識）才能顯現。而佛說正因之內，都沒有果。既然如此，有束縛的時候，整體都沒有束縛，等到解脫的時候，也未曾有過束縛。怎麼能說從束縛得到解脫呢？下面引用事例，如五陰（色、受、想、行、識）遷流，唸唸生滅，法相（諸法的表象）如此，誰束縛誰解脫？就這段文字中，凡有五個段落。第一段說明修行人在三世中，陰陰相傳。第二段說明產生束縛的體相。第三段辨析解脫體的方法。第四段說明束縛和解脫不相分離。第五段論述子果（由因產生的果）的束縛不同。智秀說，上面闡明中道（不偏不倚的真理），即使理相（真理的表象）顯然，但學者根器不同，領悟就成為解脫，迷惑就導致束縛。爲了鼓勵學者，使順從束縛而走向解脫，這下面第三次辨析束縛解脫的意義。凡有五種情況。第一種是不異段。第二種是說明業盡果謝，真理不可改變。第三種是像燈生暗滅一樣，說明果謝之後，果必定會繼續產生。第四種是用蠟印作比喻，說明五陰所以延續的原因，果因的道理，必定相互開啟。第五種是火焰，說明中陰（死亡到投胎之間的狀態）果報相隨。
這五陰唸唸生滅，像這樣生滅，誰束縛誰解脫？
僧亮說，如果因中的佛性，被結（煩惱）所束縛，結滅就解脫，名義可以理解。現在五陰生滅，前垢后凈，一滅一生。
【English Translation】 English version: Enlightenment. Causal conditions (external conditions that promote the emergence of things) are all good deeds. This is naturally conditioned existence (things restricted by conditions), residing in bondage. Even Vajra (a metaphor for firm and indestructible wisdom) cannot escape delusion. In this case, Vajra becomes a burden. It arises before, but the Buddha's mind has no burden, arising after. How can there be a saying of going from bondage to liberation? Bao Liang said that the third part of the great text clarifies the appearances of bondage and liberation. If, for those who observe cause and effect, faith is established, and those who cultivate the path based on this, are called liberation. If, in these six practices of cause and effect, faith cannot be established, it is called bondage. Now, this principle will be clarified, so first raise a question. If it is as the Buddha said, there should be no bondage and liberation. Why is that? I said earlier that there is Buddha in the direct cause (the fundamental reason for the existence of things), so it needs to be manifested through conditions. But the Buddha said that within the direct cause, there is no effect at all. In that case, when there is bondage, the whole body has no bondage, and when it is liberated, there has never been bondage. How can it be said that liberation is obtained from bondage? The following cites examples, such as the flow of the five skandhas (form, feeling, perception, volition, consciousness), arising and ceasing in every moment, the dharma characteristics (the appearances of all dharmas) are like this, who binds and who liberates? In this passage, there are five paragraphs. The first paragraph explains that practitioners transmit skandhas in the three times. The second paragraph explains the body and appearance of arising bondage. The third paragraph distinguishes the method of liberating the body. The fourth paragraph explains that bondage and liberation are inseparable. The fifth paragraph discusses the difference in bondage between the child fruit (the result produced by the cause). Zhi Xiu said that the above clarifies the Middle Way (the truth of impartiality), even if the principle appearance (the appearance of truth) is obvious, but scholars have different roots, understanding becomes liberation, and confusion leads to bondage. In order to encourage scholars, to follow bondage and move towards liberation, the third time below analyzes the meaning of bondage and liberation. There are five situations. The first is the non-difference section. The second is to explain that when karma ends and the fruit fades, the truth cannot be changed. The third is like the birth of light and the extinction of darkness, explaining that after the fruit fades, the fruit will definitely continue to arise. The fourth is to use wax printing as a metaphor to explain the reason why the five skandhas continue, and the principle of cause and effect must be opened to each other. The fifth is the flame, explaining that the intermediate state (the state between death and rebirth) follows the karmic retribution.
These five skandhas arise and cease in every moment, like this arising and ceasing, who binds and who liberates?
Sangliang said that if the Buddha-nature in the cause is bound by knots (afflictions), then liberation will occur when the knots are destroyed, and the meaning can be understood. Now the five skandhas arise and cease, the former is dirty and the latter is clean, one extinction and one birth.
。初不相及。誰縛誰解也。
世尊因此五陰生后五陰(至)眾生亦爾云何縛解。
案。僧亮曰。為外人作通也。若不至則無縛者。亦應無生也。僧宗曰。物情多疑此理。是故致問。若中道義圓。則生解亦圓。以承此見性。若乖之一豪。則永遠正路。此五陰者。引陰證不相及義為譬。以成其執也。言此陰自滅。不至彼陰。二陰同縛。尚不相至。豈況佛性。而從縛得解。若有縛解。當知因中已有性也。
善男子諦聽諦聽(至)如燈生闇滅燈滅闇生。
案。僧亮曰。答意是相續假名眾生有結。以中陰續死陰。以生陰續中陰。眾苦名之為縛。不在因中有果也。僧宗曰。就二陰釋相傳之義。其難欲使已有性。在於身中。從惑得解也。今明不假已有一性。夫因果本自相召。有因則有因。有果則有果。不得言都無。在因為縛。從因至果為解。若論實法。則前不至后。相續為論。則本縛今解。
善男子如蠟印印泥(至)如印印泥印壞文成。
案。僧亮曰。印譬前陰。文譬后陰也。僧宗曰。重為二陰作譬也。以火融蠟滅。而泥文自生。此時而現。不得言蠟文變為泥文。文非泥出者。非泥離蠟自然而出也。不餘處來者。由蠟而來也。以況現陰中陰義也。以行業之火故。令現陰滅。中陰陰生。亦不得言
【現代漢語翻譯】 現代漢語譯本：最初兩者互不相及，是誰束縛了誰，又是誰解脫了誰呢？
世尊因此說，前五陰生后五陰（乃至）眾生也是如此，那麼如何解釋束縛和解脫呢？
按僧亮的說法，這是為不瞭解佛法的人所作的解釋。如果不相及，就沒有被束縛者，也應該沒有生。僧宗說，人們大多懷疑這個道理，所以才提出疑問。如果中道的義理圓滿，那麼生和解脫也圓滿，以此來承接見性的說法。如果稍微偏離，就會永遠失去正路。這五陰，是引用陰與陰之間不相及的道理來作比喻，以成就他們的執著。意思是說，這個陰自身滅亡，不會到達那個陰。兩個陰同時被束縛，尚且不能互相到達，更何況佛性，又怎麼能從束縛中得到解脫呢？如果存在束縛和解脫，應當知道在因中已經有（佛）性了。
善男子，仔細聽，仔細聽（乃至）如同燈亮則黑暗消失，燈滅則黑暗產生。
按僧亮的說法，回答的意思是相續假名的眾生有結縛，以中陰連線死陰，以生陰連線中陰，眾苦就叫做束縛，不在因中就有果。僧宗說，就兩個陰來解釋相傳的意義。他們的疑問是想說明已經有（佛）性，存在於身中，從迷惑中得到解脫。現在說明不需要已經有（佛）性。因果本來就互相感召，有因就有因，有果就有果，不能說完全沒有。在因的時候是束縛，從因到果是解脫。如果從實法的角度來說，那麼前陰不會到達后陰。如果從相續的角度來說，那麼本來被束縛，現在得到解脫。
善男子，如同用蠟印蓋在泥上（乃至）如同印章蓋在泥上，印章壞了，花紋卻形成了。
按僧亮的說法，印章比喻前陰，花紋比喻后陰。僧宗說，再次為兩個陰作比喻。因為用火融化蠟，蠟滅了，而泥上的花紋自然產生。這個時候才顯現出來，不能說蠟上的花紋變成了泥上的花紋。花紋不是從泥里出來的，也不是泥離開蠟自然產生的。不是從其他地方來的，而是從蠟而來的。用這個來比喻現陰和中陰的意義。因為行業之火的緣故，讓現陰滅亡，中陰產生。也不能說
【English Translation】 English version: Initially, they are not related to each other. Who binds whom, and who liberates whom?
The World-Honored One (世尊) [Shìzūn] (Buddha) therefore said that the former five skandhas (五陰) [wǔyīn] (form, feeling, perception, mental formations, and consciousness) give rise to the latter five skandhas (up to) sentient beings are also like this. Then how can binding and liberation be explained?
According to Sengliang (僧亮) [Sēngliàng], this is an explanation for those who do not understand the Dharma. If they are not related, there would be no one bound, and there should be no birth. Sengzong (僧宗) [Sēngzōng] said that people mostly doubt this principle, so they ask questions. If the meaning of the Middle Way (中道) [zhōngdào] is complete, then birth and liberation are also complete, in order to inherit the view of seeing the nature (見性) [jiànxìng]. If there is a slight deviation, one will forever lose the right path. These five skandhas are used as a metaphor to illustrate the principle that skandhas are not related to each other, in order to establish their attachment. It means that this skandha itself perishes and will not reach that skandha. Two skandhas are bound at the same time, yet they cannot reach each other. How much more so with Buddha-nature (佛性) [fóxìng], how can it be liberated from bondage? If there is bondage and liberation, it should be known that there is already (Buddha) nature in the cause.
Good man, listen carefully, listen carefully (up to) just as when a lamp is lit, darkness disappears, and when a lamp is extinguished, darkness arises.
According to Sengliang, the meaning of the answer is that sentient beings with continuous false names have bondage, with the intermediate existence (中陰) [zhōngyīn] connecting the dying existence, and the arising existence connecting the intermediate existence. The suffering is called bondage, and the result is not in the cause. Sengzong said that the meaning of transmission is explained in terms of the two skandhas. Their question is to explain that there is already (Buddha) nature, existing in the body, and being liberated from delusion. Now it is explained that there is no need for already existing (Buddha) nature. Cause and effect naturally attract each other. If there is a cause, there is a cause, and if there is an effect, there is an effect. It cannot be said that there is nothing at all. When it is the cause, it is bondage, and from cause to effect is liberation. If speaking from the perspective of real Dharma, then the former skandha will not reach the latter skandha. If speaking from the perspective of continuity, then originally bound, now liberated.
Good man, just as a wax seal is stamped on mud (up to) just as a seal is stamped on mud, the seal breaks, but the pattern is formed.
According to Sengliang, the seal is a metaphor for the former skandha, and the pattern is a metaphor for the latter skandha. Sengzong said that it is again a metaphor for the two skandhas. Because the wax is melted by fire, the wax disappears, and the pattern on the mud naturally arises. It is only revealed at this time, and it cannot be said that the pattern on the wax has become the pattern on the mud. The pattern does not come from the mud, nor does the mud naturally produce it apart from the wax. It does not come from elsewhere, but from the wax. This is used to compare the meaning of the present skandha and the intermediate skandha. Because of the fire of karma, the present skandha perishes, and the intermediate skandha arises. It also cannot be said that
中陰離現而生。亦不得言余處生。由現陰為因也。寶亮曰。蠟喻死時行人。印喻死時五陰。泥喻中陰行人。泥上之文。喻中陰五陰。不變在泥者。死時之陰。與行人亦不變作中陰中人也。文非泥出者。中陰五陰。不直從人生也。不餘處來者。復不別從余處得中陰中五陰也。以印因緣而生文者。因死時之陰。得中陰陰也。現在陰滅。中陰陰生者。合曏者印滅。文成句也。是現在陰。終不變為中陰五陰者。合向蠟印不變在泥句也。中陰五陰亦非自生者。合向文非泥出句也。不從余來者。合向不餘處來。句也。因現陰下。合向以印因緣而生是文也。
名雖無差而時節各異(至)如印印泥印壞文成。
案。僧宗曰。非肉眼見者。其色細妙。天眼乃見耳。三種食者。思食即過去業也。此中有冷暖觸成身。意地四心及五識。諸心相連。無段食也。中陰二種善與惡者。嚮明以前陰為蠟。中陰為泥。今復明從中陰。向受生處也。寶亮曰。中陰報妙。唯天眼識所睹。亦無段食。而自資故。隨其用業善惡之所感。心用之粗細。後父母和會。各隨業覓生。以成己身。起三煩惱。交會纏著。中陰陰壞。后陰續起。如印壞之文成。
生時諸根有具不具(至)以是義故名五陰生。
案。僧亮曰。雖無差時節各異者。時雖是
【現代漢語翻譯】 現代漢語譯本： 中陰（Bardo, 指死亡和再產生之間的過渡期）的顯現而生，也不能說從其他地方產生，這是由於現陰（present skandha, 指當下的五蘊）作為原因。寶亮說，蠟比喻死亡時的行人，印比喻死亡時的五陰（five skandhas, 指色、受、想、行、識五種構成個體存在的要素），泥比喻中陰的行人，泥上的紋路比喻中陰的五陰。不變留在泥上的，是死亡時的陰，與行人也不變成為中陰中的人。紋路不是從泥中產生的，中陰的五陰不是直接從人產生的。不從其他地方來，也不是從其他地方得到中陰中的五陰。因為印的因緣而產生紋路，是因為死亡時的陰，得到中陰的陰。現在陰滅，中陰陰生，就像之前的印滅，紋路形成一樣。現在陰始終不會變為中陰的五陰，就像之前的蠟印不會留在泥上一樣。中陰的五陰也不是自己產生的，就像紋路不是從泥中產生一樣。不從其他地方來，就像不從其他地方來一樣。因為現陰，就像因為印的因緣而產生紋路一樣。
名義上沒有差別，但時節各有不同（直到）如同印章印在泥上，印章壞了，紋路形成。
僧宗說，不是肉眼能看到的，它的顏色細微美妙，只有天眼才能看到。三種食，思食就是過去的業。這其中有冷暖觸構成身體，意地四心以及五識，各種心念相連，沒有段食（physical food）。中陰有兩種善與惡，嚮明以前的陰比作蠟，中陰比作泥。現在又說明從中陰，向受生之處。寶亮說，中陰的報應微妙，只有天眼才能看到，也沒有段食，而是自我資養，隨著其所用的業的善惡所感，心用的粗細，後來的父母和合，各自隨著業力尋找出生，以成就自己的身體，產生三種煩惱，交會纏繞，中陰的陰壞滅，后陰繼續產生，如同印章壞了，紋路形成。
出生時諸根有具足和不具足（直到）因為這個意義，所以稱為五陰生。
僧亮說，雖然沒有差別，但時節各有不同，時間雖然是 English version: The intermediate state (Bardo) arises from manifestation, and it cannot be said to arise from elsewhere, because the present skandha (the five aggregates of existence) is the cause. Bao Liang said, 'Wax is a metaphor for the traveler at the time of death, the seal is a metaphor for the five skandhas at the time of death, mud is a metaphor for the traveler in the intermediate state, and the pattern on the mud is a metaphor for the five skandhas in the intermediate state. What remains unchanged in the mud is the skandha at the time of death, and the traveler also remains unchanged as a person in the intermediate state. The pattern does not come from the mud, meaning the five skandhas of the intermediate state do not directly come from the person. It does not come from elsewhere, meaning one does not separately obtain the five skandhas of the intermediate state from elsewhere. The pattern arises because of the cause of the seal, meaning one obtains the skandha of the intermediate state because of the skandha at the time of death. The present skandha ceases, and the skandha of the intermediate state arises, just as the previous seal disappears and the pattern is formed. The present skandha never transforms into the five skandhas of the intermediate state, just as the wax seal does not remain in the mud. The five skandhas of the intermediate state do not arise by themselves, just as the pattern does not come from the mud. It does not come from elsewhere, just as it does not come from elsewhere. Because of the present skandha, just as the pattern arises because of the cause of the seal.'
Although the names are not different, the times are different (until) like a seal pressed into mud, the seal breaks, and the pattern is formed.
Seng Zong said, 'It is not seen by the physical eye; its color is subtle and wonderful, and only the heavenly eye can see it. The three kinds of food, thought-food, are past karma. In this there are cold, warmth, and touch that form the body, the four minds of the mind-ground, and the five consciousnesses. The various thoughts are connected, and there is no physical food. The intermediate state has two kinds of good and evil. The skandha before the dawn is likened to wax, and the intermediate state is likened to mud. Now it is further explained that from the intermediate state, one goes to the place of rebirth. Bao Liang said, 'The retribution of the intermediate state is subtle, and only the heavenly eye can see it. There is also no physical food, but it is self-sustaining. According to the good and evil that is felt by the karma used, the coarseness and fineness of the mind's use, the later parents come together, each seeking birth according to karma, to complete their own body, giving rise to the three afflictions, intertwining and clinging. The skandha of the intermediate state is destroyed, and the later skandha continues to arise, just as the seal is broken and the pattern is formed.'
At the time of birth, the faculties are complete or incomplete (until) because of this meaning, it is called the birth of the five skandhas.
Seng Liang said, 'Although there is no difference, the times are different; although the time is'
【English Translation】 English version: The intermediate state (Bardo, referring to the transitional period between death and rebirth) arises from manifestation, and it cannot be said to arise from elsewhere, because the present skandha (present skandha, referring to the current five aggregates) is the cause. Bao Liang said that wax is a metaphor for the traveler at the time of death, the seal is a metaphor for the five skandhas (five skandhas, referring to the five elements of form, feeling, perception, volition, and consciousness that constitute individual existence) at the time of death, mud is a metaphor for the traveler in the intermediate state, and the pattern on the mud is a metaphor for the five skandhas in the intermediate state. What remains unchanged in the mud is the skandha at the time of death, and the traveler also remains unchanged as a person in the intermediate state. The pattern does not come from the mud, meaning the five skandhas of the intermediate state do not directly come from the person. It does not come from elsewhere, meaning one does not separately obtain the five skandhas of the intermediate state from elsewhere. The pattern arises because of the cause of the seal, meaning one obtains the skandha of the intermediate state because of the skandha at the time of death. The present skandha ceases, and the skandha of the intermediate state arises, just as the previous seal disappears and the pattern is formed. The present skandha never transforms into the five skandhas of the intermediate state, just as the wax seal does not remain in the mud. The five skandhas of the intermediate state do not arise by themselves, just as the pattern does not come from the mud. It does not come from elsewhere, just as it does not come from elsewhere. Because of the present skandha, just as the pattern arises because of the cause of the seal.
Although the names are not different, the times are different (until) like a seal pressed into mud, the seal breaks, and the pattern is formed.
Seng Zong said, 'It is not seen by the physical eye; its color is subtle and wonderful, and only the heavenly eye can see it. The three kinds of food, thought-food, are past karma. In this there are cold, warmth, and touch that form the body, the four minds of the mind-ground, and the five consciousnesses. The various thoughts are connected, and there is no physical food (physical food). The intermediate state has two kinds of good and evil. The skandha before the dawn is likened to wax, and the intermediate state is likened to mud. Now it is further explained that from the intermediate state, one goes to the place of rebirth. Bao Liang said, 'The retribution of the intermediate state is subtle, and only the heavenly eye can see it. There is also no physical food, but it is self-sustaining. According to the good and evil that is felt by the karma used, the coarseness and fineness of the mind's use, the later parents come together, each seeking birth according to karma, to complete their own body, giving rise to the three afflictions, intertwining and clinging. The skandha of the intermediate state is destroyed, and the later skandha continues to arise, just as the seal is broken and the pattern is formed.'
At the time of birth, the faculties are complete or incomplete (until) because of this meaning, it is called the birth of the five skandhas.
Seng Liang said, 'Although there is no difference, the times are different; although the time is'
一。而一生一滅。用不同也。寶亮曰。第二齣縛體也。隨業成早晚。生三毒因緣。業結亂起。繫縛于生死也。
是人若得親近於佛(至)以是義故名五陰滅。
案。僧亮曰。斷煩惱業受生死。名解脫耳。寶亮曰。第三齣解體也。繫縛輪轉。自非深觀境界。無以除生死苦也。
師子吼言空中無刺云何言拔陰無系者云何繫縛。
案。僧亮曰。上云。陰不斷名縛。而未說系主。故設難也。寶亮曰。第四正明縛解不離眾生。離縛解之外。無別有眾生。但因成假名。離因無果。若以惑成人。名人為縛。以解成人。名人為解。將明此理。故難云。空本無刺可拔。陰亦無縛可解。
佛言善男子以煩惱鎖(至)無煩惱故名為解脫。
案。僧亮曰。生生不斷。由煩惱系也。寶亮曰。五陰法外。更無別人。束五陰作人也。若五陰有縛。名人為縛。若五陰解。名人為解。如柱持屋。無別屋外有柱也。
善男子如卷合掌繫縛等三(至)無煩惱故名為解脫。
案。僧亮曰。指合成卷。而指散卷滅。合散成滅。不異於指。煩惱亦爾也。
善男子如說名色系縛眾生(至)亦名眾生繫縛名色。
案。僧亮曰。陰長結短。容有相縛。而名色眾生。無長無短。更以為譬也。寶亮曰。因成假名
【現代漢語翻譯】 現代漢語譯本 一。而一生一滅。用處不同罷了。寶亮說：這是第二重，闡述繫縛的本體。隨著業力形成的時間有早有晚，產生貪嗔癡三毒的因緣，業力糾結混亂而起，從而被繫縛于生死輪迴之中。
是人如果能夠親近於佛（直至）因此緣故稱為五陰滅。
僧亮說：斷除煩惱業，不受生死輪迴，就叫做解脫。寶亮說：這是第三重，闡述解脫的本體。被繫縛而輪轉，如果不是深刻地觀察境界，就無法去除生死之苦。
師子吼說：空中本來就沒有刺，怎麼能說拔刺呢？五陰沒有繫縛，又怎麼能說繫縛呢？
僧亮說：上面說，五陰不斷就叫做繫縛，但沒有說明繫縛的主體，所以提出疑問。寶亮說：這是第四重，正面說明繫縛和解脫不離眾生。離開繫縛和解脫之外，沒有另外的眾生。只是因為因緣和合而有假名，離開因緣就沒有結果。如果因為迷惑而成為人，就叫做人為繫縛；因為覺悟而成為人，就叫做人為解脫。將要闡明這個道理，所以提問說：空中本來就沒有刺可以拔，五陰也沒有繫縛可以解脫。
佛說：善男子，因為有煩惱的鎖鏈（直至）沒有煩惱的緣故，就叫做解脫。
僧亮說：生生世世不斷，都是由於煩惱的繫縛。寶亮說：在五陰法之外，沒有另外的人。是五陰聚合而成人。如果五陰有繫縛，就叫做人為繫縛；如果五陰解脫，就叫做人為解脫。如同柱子支撐房屋，沒有離開房屋之外的柱子。
善男子，比如捲起手掌，繫縛等等三種（直至）沒有煩惱的緣故，就叫做解脫。
僧亮說：手指合攏成為卷，手指散開卷就消失了，合攏和散開，產生和滅亡，與手指並沒有不同。煩惱也是這樣。
善男子，比如所說的名色系縛眾生（直至）也可以說是眾生繫縛名色。
僧亮說：五陰有長有短，容許有互相繫縛的情況，而名色和眾生，沒有長短，所以用作比喻。寶亮說：因緣和合而成假名。
【English Translation】 English version One. Birth and extinction are different uses [of the same thing]. Baoliang (Baoliang: name of a commentator) said: This is the second [section], explaining the substance of bondage. Depending on the karma, the formation is early or late, giving rise to the causes and conditions of the three poisons (greed, hatred, and delusion), the karma is entangled and chaotic, and thus bound to the cycle of birth and death.
If this person can be close to the Buddha (until) for this reason it is called the extinction of the five skandhas (form, feeling, perception, mental formations, and consciousness).
Sengliang (Sengliang: name of a commentator) said: Cutting off the karma of afflictions and not receiving birth and death is called liberation. Baoliang said: This is the third [section], explaining the substance of liberation. Being bound and revolving, if one does not deeply observe the realm, there is no way to remove the suffering of birth and death.
The lion's roar says: There are no thorns in the air, how can you say to pull out thorns? The five skandhas are not bound, how can you say bondage?
Sengliang said: The above says that the five skandhas not being cut off is called bondage, but it does not explain the subject of bondage, so it raises a question. Baoliang said: This is the fourth [section], directly explaining that bondage and liberation are inseparable from sentient beings. Apart from bondage and liberation, there are no other sentient beings. It is only because of the combination of causes and conditions that there is a false name, and without causes and conditions, there is no result. If one becomes a person because of delusion, it is called a person being bound; if one becomes a person because of enlightenment, it is called a person being liberated. To explain this principle, it is questioned: There are no thorns in the air to pull out, and the five skandhas have no bondage to be liberated.
The Buddha said: Good man, because of the chains of afflictions (until) because there are no afflictions, it is called liberation.
Sengliang said: The continuous cycle of birth and death is due to the bondage of afflictions. Baoliang said: Outside the five skandhas, there is no other person. It is the aggregation of the five skandhas that makes a person. If the five skandhas are bound, it is called a person being bound; if the five skandhas are liberated, it is called a person being liberated. Like pillars supporting a house, there are no pillars outside the house.
Good man, like folding the palms together, bondage, etc., three (until) because there are no afflictions, it is called liberation.
Sengliang said: Fingers come together to form a fold, and when the fingers are scattered, the fold disappears. Coming together and scattering, arising and ceasing, are not different from the fingers. Afflictions are also like this.
Good man, like saying that name and form (nama-rupa: mind and body) bind sentient beings (until) it can also be said that sentient beings bind name and form.
Sengliang said: The five skandhas have long and short, allowing for mutual bondage, while name and form and sentient beings have no length or shortness, so they are used as a metaphor. Baoliang said: False names are formed by the combination of causes and conditions.
。更無別法起。其旨始顯也。
師子吼言世尊如眼不自見(至)是故我言眾生解脫。
案。僧亮曰。二手合時。更無異法。而來合者。合一是果。手二是因。而離手無合也。名色眾生亦爾。寶亮曰。若名色異眾者者。可得言縛。今名色與縛一體。如眼不自見。云何名色系縛名色耶。佛答。以二手共合。更無別合法。即手為合故。即名色為縛也。
師子吼言世尊若有名色(至)未離名色亦應繫縛。
案。僧亮曰。名色眾生。二無長短。致此難也。寶亮曰。第五明子果縛異。
善男子解脫二種(至)油若盡者滅則無疑。
案。僧亮曰。名色三種。謂是因是果。非因非果。煩惱與習。互為因果。以煩惱陰是果。佛性眾生亦是名色。非因果也。寶亮曰。羅漢已斷子縛盡。雖有名色。非生死因。但果報數盡。非治道所除也。
善男子所言油者喻諸煩惱(至)若得斷者則入涅槃。
案。僧亮曰。有或者。則處處受生。故名眾生。或盡不生。不名眾生。名入涅槃。寶亮曰。燈譬果縛。油譬子縛也。
師子吼言世尊燈之與油(至)云何如來喻之於燈。
案。僧亮曰。以明譬眾生。后以眾生譬燈。即以明為燈。油是生因。今煩惱是眾產生因。竟以何為譬耳。寶亮曰。師子
吼還更執明燈之與油。二物各異。若言眾生即縛者。此非譬也。
佛言善男子喻有八種(至)七先後喻八遍喻。
案。僧亮曰。欲明譬有多種。此少分譬也。此下廣辨逆與不逆諸譬也。寶亮曰。引八喻。明譬法不全取。前所喻者。蓋少分耳。
云何順喻如經中說(至)更無別車眾生亦爾。
案。僧亮曰。舉八種之意。意在少分也。
善男子若欲得合彼燈喻者(至)不為諸有之所污染。
案。僧亮曰。炎譬金剛。習盡則滅也。
師子吼言世尊眾生五陰(至)誰有受教修集道者。
案。僧亮曰。第四修道門。從縛得解。功由眾行道之義也。說修道。以積習為義也。有為主無。亦無繫住。何有修道。僧宗曰。大段之第四明修道也。成前執有之難也。若因中有性。為惑所纏。從因至果。除惑說修。既有除惑之功。則修道義立。若因中無性。則唯是生滅。唸唸無常。當體自滅。誰有修道。至涅槃耶。就修道中。可有八段。第一明相續修道有益。第二明修之方法也。第三明道平等。第四寄處所以明道。第五寄人明道。第六遣著就無相境界。第七更舉無十相。勸修其因。第八重舉極果。令修十相之因。心不斷者。言雖唸唸滅。要相續縛解不斷也。寶亮曰。就辯修道之中。開為十段
【現代漢語翻譯】 現代漢語譯本： 師子吼菩薩繼續問道：『如果說燈和油的關係，這二者是不同的。如果說眾生就是被束縛的，這個比喻就不恰當了。』
佛陀回答說：『善男子，比喻有八種（直到）七先後喻和八遍喻。』
註釋：僧亮說：『想要說明比喻有多種，這只是少部分比喻。』下面廣泛辨析順與不順的各種比喻。寶亮說：『引用八種比喻，說明比喻的方法不是完全照搬。前面所用的比喻，只是少部分而已。』
『什麼是順喻呢？如經中所說（直到）沒有別的車，眾生也是這樣。』
註釋：僧亮說：『舉出八種比喻的意思，在於說明只是少部分。』
『善男子，如果想要符合那個燈的比喻（直到）不被各種有（bhava）所污染。』
註釋：僧亮說：『火焰比喻金剛（vajra），習氣斷盡就會熄滅。』
師子吼菩薩說：『世尊，眾生的五陰（pañca-skandha）（色、受、想、行、識五種聚合），（直到）誰會接受教導並修習正道呢？』
註釋：僧亮說：『第四是修道門，從束縛中解脫，功勞在於修行正道。』說修道，是以積累習氣為意義。有為主無，也沒有繫縛停留，哪裡有修道呢？僧宗說：『大段的第四部分是說明修道。』成就前面執著于有的詰難。如果因中有自性，被迷惑所纏繞，從因到果，去除迷惑來說修。既然有去除迷惑的功用，那麼修道的意義就成立了。如果因中沒有自性，那麼就只是生滅，唸唸無常，當體自滅，誰會修道，到達涅槃（nirvana）呢？就修道來說，可以分為八段。第一是說明相續修道有益。第二是說明修行的方法。第三是說明道是平等的。第四是藉助處所來闡明道。第五是藉助人來闡明道。第六是遣除執著，進入無相境界。第七是再次舉出無十相，勸勉修行其因。第八是再次舉出極果，使人修行十相之因。心不斷絕的人，即使說唸唸滅，也要相續不斷地縛與解。寶亮說：『就辨析修道之中，分為十段。』
【English Translation】 English version: Simha-nada Bodhisattva further asked: 'If we talk about the relationship between the lamp and the oil, these two are different. If we say that sentient beings are the bound ones, then this metaphor is not appropriate.'
The Buddha replied: 'Good man, there are eight kinds of metaphors (up to) the seven sequential metaphors and the eight pervasive metaphors.'
Commentary: Sengliang said: 'Wanting to explain that there are many kinds of metaphors, this is only a small part of the metaphors.' Below, it extensively analyzes the various metaphors that are in accordance or not in accordance. Baoliang said: 'Citing eight kinds of metaphors, it illustrates that the method of metaphor is not to copy completely. The metaphors used earlier are only a small part.'
'What is a conforming metaphor? As it is said in the sutra (up to) there is no other cart, sentient beings are also like this.'
Commentary: Sengliang said: 'The meaning of citing eight kinds of metaphors lies in illustrating that it is only a small part.'
'Good man, if you want to conform to that metaphor of the lamp (up to) not being defiled by various existences (bhava).'
Commentary: Sengliang said: 'The flame is a metaphor for vajra (diamond), and when habitual tendencies are completely extinguished, it will be extinguished.'
Simha-nada Bodhisattva said: 'World Honored One, the five skandhas (pañca-skandha) (the five aggregates of form, feeling, perception, volition, and consciousness) of sentient beings, (up to) who will accept the teachings and cultivate the path?'
Commentary: Sengliang said: 'The fourth is the gate of cultivation, liberation from bondage, and the merit lies in cultivating the right path.' Speaking of cultivation, it is with the meaning of accumulating habitual tendencies. Having the master and having nothing, there is also no bondage and dwelling, where is there cultivation? Sengzong said: 'The fourth part of the great section is to explain cultivation.' Accomplishing the previous difficulty of clinging to existence. If there is self-nature in the cause, entangled by delusion, from cause to effect, removing delusion to speak of cultivation. Since there is the function of removing delusion, then the meaning of cultivation is established. If there is no self-nature in the cause, then it is only arising and ceasing, constantly impermanent, self-extinguishing in the very entity, who will cultivate and reach nirvana? Regarding cultivation, it can be divided into eight sections. The first is to explain that continuous cultivation is beneficial. The second is to explain the method of cultivation. The third is to explain that the path is equal. The fourth is to use the place to clarify the path. The fifth is to use people to clarify the path. The sixth is to dispel attachment and enter the realm of no-form. The seventh is to once again cite the absence of the ten characteristics, encouraging the cultivation of its cause. The eighth is to once again cite the ultimate fruit, causing people to cultivate the cause of the ten characteristics. Those whose minds are not cut off, even if they say that thoughts are extinguished moment by moment, they must continuously bind and release. Baoliang said: 'Regarding the analysis of cultivation, it is divided into ten sections.'
。第一明眾生神識。雖唸唸滅。得有修道之義。第二明修道得法不得法。若忘懷得理。即出生死。第三明道性平等。第四明處道。第五明時道。第六明人道。第七遣執明道。第八齣能修道人。第九辨定慧相資。第十廣因果結句也。
佛言善男子一切眾生(至)勤精進心信心定心。
案。僧亮曰。三慧是道。始從聞思也。念是聞慧。慧是思慧。發心是修慧。是六次第也。
如是等法雖唸唸生滅(至)相續不斷故名修道。
案。僧亮曰。說有修集道者。以相續為集也。
師子吼言世尊如是等法(至)亦相似相續云何修集。
案。僧亮曰。張兩關難也。稱上六心。言皆唸唸生滅。不能除結也。第二關云。若相似者。下則常下。亦無修力也。寶亮曰。問有兩意。一意。若唸唸滅者。體不自固。則無增長。二意。若從下生中。從中上。則非相似相續。
佛言善男子如燈雖唸唸滅(至)亦能增長樹林草木。
案。僧亮曰。答初關難也。寶亮曰。先遣初意也。明一神解。雖唸唸生滅。要冥相資。故得有用也。
善男子汝言唸唸滅(至)則能破壞一切煩惱。
案。僧亮曰。答第二關難也。寶亮曰。次遣第二。意明心是知解之性。雖改代不常。要相續不斷。理數目增進也
【現代漢語翻譯】 現代漢語譯本：第一，闡明眾生神識，雖然唸唸生滅，但具有修道的意義。第二，闡明修道得法與不得法，若能忘懷而契合理性，即可脫離生死。第三，闡明道性平等。第四，闡明處於道中。第五，闡明時道。第六，闡明人道。第七，遣除執著，闡明道。第八，闡明能夠修道的人。第九，辨別禪定與智慧相互資助。第十，廣泛地闡述因果，作為總結。
佛說：『善男子，一切眾生……勤奮精進之心、信心、定心。』
按僧亮所說：『三慧（三種智慧）是道，開始於聽聞和思考。念是聞慧（聽聞的智慧），慧是思慧（思考的智慧），發心是修慧（修行的智慧）。這是六個次第。』
像這樣等等的法，雖然唸唸生滅……相續不斷，所以名為修道。
按僧亮所說：『說有修集道的人，是因為相續不斷才能聚集。』
師子吼菩薩說：『世尊，像這樣等等的法……也是相似相續，如何修集？』
按僧亮所說：『這是設定兩道關卡來發難。第一道關卡是針對上面所說的六心，說它們都是念念生滅，不能去除煩惱。第二道關卡是說，如果只是相似相續，那麼低下的永遠是低下的，也沒有修行的力量。』寶亮說：『提問有兩個意思。一個意思是，如果唸唸生滅，本體不能穩固，就沒有增長。另一個意思是，如果從下生中，從中生上，就不是相似相續。』
佛說：『善男子，如燈雖然唸唸滅……也能增長樹林草木。』
按僧亮所說：『這是回答第一道關卡的難題。』寶亮說：『先排除第一個意思。闡明一個神識的理解，雖然唸唸生滅，但要暗中相互資助，才能發揮作用。』
『善男子，你說唸唸滅……就能破壞一切煩惱。』
按僧亮所說：『這是回答第二道關卡的難題。』寶亮說：『其次排除第二個意思，闡明心是知解的性質，雖然改變更替不常住，但要相續不斷，道理和數目才能增進。』
【English Translation】 English version: First, it elucidates that although the consciousness of sentient beings (眾生, zhòngshēng) arises and ceases moment by moment, it has the meaning of cultivating the path. Second, it elucidates whether cultivating the path attains the Dharma or not; if one can forget and accord with reason, one can escape birth and death. Third, it elucidates the equality of the nature of the Tao (道, Dào). Fourth, it elucidates being in the Tao. Fifth, it elucidates the Tao of time. Sixth, it elucidates the Tao of humanity. Seventh, it dispels attachments and elucidates the Tao. Eighth, it elucidates those who can cultivate the Tao. Ninth, it distinguishes the mutual assistance of Samadhi (定, Dìng) and Prajna (慧, Huì). Tenth, it extensively expounds cause and effect as a conclusion.
The Buddha said: 'Good man, all sentient beings... diligent and vigorous mind, mind of faith, mind of Samadhi.'
According to Sengliang: 'The three wisdoms (三慧, sānhuì) are the Tao, beginning with hearing and thinking. Mindfulness is the wisdom of hearing (聞慧, wénhuì), wisdom is the wisdom of thinking (思慧, sīhuì), and the aspiration is the wisdom of cultivation (修慧, xiūhuì). These are the six stages.'
Such Dharmas (法, Fǎ), although arising and ceasing moment by moment... continue uninterrupted, hence the name 'cultivating the Tao'.
According to Sengliang: 'Saying that there are those who cultivate and gather the Tao is because continuity is the gathering.'
Simhanada Bodhisattva (師子吼, Shīzihǒu) said: 'World Honored One (世尊, Shìzūn), such Dharmas... are also similar and continuous, how can they be cultivated and gathered?'
According to Sengliang: 'This is setting up two barriers to make it difficult. The first barrier is directed at the six minds mentioned above, saying that they all arise and cease moment by moment and cannot remove afflictions. The second barrier is saying that if they are only similar and continuous, then the lower will always be lower, and there is no power of cultivation.' Baoliang said: 'The question has two meanings. One meaning is that if they arise and cease moment by moment, the substance cannot be stable, and there is no growth. The other meaning is that if from the lower is born the middle, and from the middle is born the upper, then it is not similar and continuous.'
The Buddha said: 'Good man, although a lamp ceases moment by moment... it can also increase forests and vegetation.'
According to Sengliang: 'This is answering the difficulty of the first barrier.' Baoliang said: 'First, eliminate the first meaning. Elucidate that the understanding of one consciousness, although arising and ceasing moment by moment, must secretly assist each other, so that it can be useful.'
'Good man, you say that it ceases moment by moment... then it can destroy all afflictions.'
According to Sengliang: 'This is answering the difficulty of the second barrier.' Baoliang said: 'Secondly, eliminate the second meaning, elucidating that the mind is the nature of knowing and understanding, although changing and replacing is not constant, it must be continuous, and the principles and numbers can be increased.'
。
師子吼言世尊如佛所說(至)云何而得不作惡業。
案。僧亮曰。舉佛昔說修道相似不相似。譬為證也。寶亮曰。將欲重咨。先領佛昔所說。佛言心不斷故。得唸唸增長。若爾。須陀洹人亦應無漏。無漏相次。云何。舍無漏。而生惡國耶。然須陀洹人。得見諦無漏。無三漏業。乃是三住菩薩之位。何應受邊地報耶。是故一家撿理。義不應爾。如凡夫中小有福力。尚不生邊地。況須陀洹人。當受此報乎。今言生惡國者。舍見諦無漏清凈五陰。起思惟門煩惱。故言生惡國也。
佛言善男子須陀洹者(至)以道力故不作惡業。
案。僧亮曰。見結不起。故不失須陀洹名也。
善男子譬如香山有師子王(至)以道力故不作諸惡。
案。僧亮曰。香山。譬得初果時五陰。師子王。譬初果無漏。鳥獸見諦惑也。山譬惡國陰也。
善男子譬如有人服食甘露(至)須陀洹陰亦復如是。
案。僧亮曰。廣舉諸證不失。
師子吼菩薩白佛言世尊(至)云何修定云何修慧。
案。僧亮曰。此下明修義也。寶亮曰。第二段明修道得法不得法也。但自為不兼於物。名不得法。此下有三翻明義也。
佛言善男子若有人(至)修戒定慧是名聲聞。
案。僧亮曰。第一
【現代漢語翻譯】 現代漢語譯本： 師子吼菩薩問佛說：『世尊，如佛所說（至）如何才能不作惡業？』
案：僧亮說：『這是引用佛過去所說的修道相似與不相似之處，用譬喻來作證。』寶亮說：『將要再次請教，先領會佛過去所說。佛說因為心念不斷，所以能唸唸增長。如果這樣，須陀洹(Srotapanna，入流果)人也應該沒有煩惱。沒有煩惱相續，為什麼捨棄無漏，而生於惡劣的國土呢？然而須陀洹人，得到見諦的無漏智慧，沒有三種煩惱之業，乃是三住菩薩的地位，怎麼會承受邊地的果報呢？因此一家人共同探討這個道理，義理上不應該是這樣。如同凡夫中小有福力的人，尚且不生於邊地，何況須陀洹人，怎麼會承受這種果報呢？現在說生於惡劣國土，是捨棄見諦的無漏清凈五陰，生起思惟門的煩惱，所以說生於惡劣國土。』
佛說：『善男子，須陀洹(Srotapanna，入流果)（至）以道力故不作惡業。』
案：僧亮說：『見解之結不再生起，所以不失去須陀洹(Srotapanna，入流果)的名稱。』
『善男子，譬如香山有師子王（至）以道力故不作諸惡。』
案：僧亮說：『香山，譬喻得到初果時的五陰。師子王，譬喻初果的無漏智慧。鳥獸，譬喻見諦的迷惑。山，譬喻惡劣國土的陰。』
『善男子，譬如有人服食甘露（至）須陀洹(Srotapanna，入流果)陰亦復如是。』
案：僧亮說：『廣泛地舉出各種證據來說明不會失去（初果）。』
師子吼菩薩稟告佛說：『世尊（至）云何修定云何修慧？』
案：僧亮說：『以下闡明修行的意義。』寶亮說：『第二段說明修道得法與不得法。只是爲了自己而不兼顧他人，叫做不得法。以下有三重說明義理。』
佛說：『善男子，若有人（至）修戒定慧是名聲聞。』
案：僧亮說：『第一（重）。』
【English Translation】 English version: The Lion's Roar Bodhisattva said to the Buddha: 'World Honored One, as the Buddha has said (to) how can one avoid creating evil karma?'
Note: Sengliang said: 'This cites the Buddha's past teachings on the similarities and dissimilarities of cultivation, using metaphors as proof.' Baoliang said: 'Intending to inquire again, first understanding what the Buddha said in the past. The Buddha said that because the mind is continuous, it can increase moment by moment. If so, a Srotapanna (stream-enterer) should also be without outflows (asavas). Without outflows continuing, why would they abandon the outflow-free state and be born in an evil country? However, a Srotapanna attains the outflow-free wisdom of seeing the truth, and is free from the karma of the three outflows, which is the position of a Bodhisattva in the third stage of dwelling. How could they receive the retribution of a borderland? Therefore, examining this principle together, the meaning should not be like this. Just as an ordinary person with a little merit would not be born in a borderland, how much less would a Srotapanna receive this retribution? Now, saying that they are born in an evil country means that they abandon the outflow-free, pure five aggregates of seeing the truth, and give rise to afflictions from the gate of thought, hence the saying that they are born in an evil country.'
The Buddha said: 'Good man, a Srotapanna (stream-enterer) (to) does not create evil karma because of the power of the Path.'
Note: Sengliang said: 'The knot of views does not arise, so the name of Srotapanna (stream-enterer) is not lost.'
'Good man, it is like a lion king in Fragrant Mountain (to) does not commit any evil deeds because of the power of the Path.'
Note: Sengliang said: 'Fragrant Mountain is a metaphor for the five aggregates at the time of attaining the first fruit. The lion king is a metaphor for the outflow-free wisdom of the first fruit. The birds and beasts are metaphors for the delusion of seeing the truth. The mountain is a metaphor for the aggregates of an evil country.'
'Good man, it is like someone who takes the nectar of immortality (to) the aggregates of a Srotapanna (stream-enterer) are also like this.'
Note: Sengliang said: 'Extensively citing various proofs to show that it is not lost (the first fruit).'
The Lion's Roar Bodhisattva reported to the Buddha: 'World Honored One (to) how to cultivate Samadhi, how to cultivate wisdom?'
Note: Sengliang said: 'The following clarifies the meaning of cultivation.' Baoliang said: 'The second section explains obtaining the Dharma and not obtaining the Dharma through cultivation. Only benefiting oneself without considering others is called not obtaining the Dharma. The following has three layers of clarifying the meaning.'
The Buddha said: 'Good man, if someone (to) cultivates morality, Samadhi, and wisdom, this is called a Sravaka (hearer).'
Note: Sengliang said: 'The first (layer).'
翻直雙說相對。明得法也。
善男子云何複名修集於戒(至)是則名為修集智慧。
案。僧亮曰。第二重就能破大惡。以明得法也。
善男子修集戒者為身寂靜(至)為得常樂我凈法故。
案。僧亮曰。廣釋修戒定慧相也。寶亮曰。第三明要心大果名得法也。
師子吼言世尊如佛所說(至)是故涅槃無因無果。
案。僧亮曰。難意承上戒定次第相生。而得稱常。其義未顯。故問也。若由智得滅。滅是本無今有。有即是生。生即是滅。直以不更生更滅名常者。生亦如是。即生即滅。不更生更滅。亦應常也。寶亮曰。是生雖復當體。不辯住滅。名之為常。要有始終不恒。故非涅槃也。
師子吼言世尊眾生為悉(至)亦不應說佛性如空。
案。僧亮曰。因有三種。正因緣因則別。境界因則共也。何者。三達智。一法不知。則非佛三世因緣也。各各有則無常者。謂彼佛所知。此佛不知。不知故惑不盡。佛應無常也。寶亮曰。第三段明道性平等也。將欲廣明此理。故先作問也。
佛言善男子眾生佛性(至)眾生佛性亦復如是。
案。僧亮曰。總答三因。明皆共有平等也。寶亮曰。在果之日。有六道差別。成佛之後。如是無異也。
師子吼言如佛所說(至)
【現代漢語翻譯】 現代漢語譯本： 翻轉、正直、雙重說法都是相對的。明白這些法則。
善男子問：如何才能稱為修習和積累戒律？（至）這才能稱為修習和積累智慧。
按：僧亮說，第二重就能破除大的惡行，從而明白這些法則。
善男子：修習戒律是爲了使身心寂靜（至）爲了獲得常、樂、我、凈的法則。
按：僧亮說，這是廣泛地解釋修戒、定、慧的相互關係。寶亮說，第三點說明要用心追求大的果報，才能稱為明白法則。
師子吼（菩薩名）說：世尊，正如佛所說（至）所以涅槃（佛教術語，指解脫）沒有原因也沒有結果。
按：僧亮說，提問者的意思是承接上文，戒、定是依次相生的，這樣才能被稱為『常』，這個道理還不明顯，所以才發問。如果因為智慧而得到滅，滅是本來沒有現在才有的，有就是生，生就是滅。如果僅僅因為不再生不再滅就稱為『常』，那麼生也應該是這樣，即生即滅，不再生不再滅，也應該稱為『常』。寶亮說，這種生雖然當體就是滅，但不區分住和滅，所以稱為『常』。要有始終變化，不是恒常不變，所以不是涅槃。
師子吼說：世尊，眾生是否全部（至）也不應該說佛性（佛教術語，指所有眾生皆具的成佛的可能性）如虛空。
按：僧亮說，因有三種：正因、緣因是不同的，境界因是共同的。為什麼呢？因為三達智（佛教術語，指三種智慧），如果對一法不瞭解，就不是佛的三世因緣。如果各各都有，那就是無常的。所謂彼佛所知，此佛不知，因為不知，所以迷惑不能斷盡，佛就應該是無常的。寶亮說，第三段說明道性是平等的。將要廣泛闡明這個道理，所以先提出問題。
佛說：善男子，眾生的佛性（至）眾生的佛性也是如此。
按：僧亮說，這是總的回答三種因，說明都是共有且平等的。寶亮說，在果報顯現的時候，有六道（佛教術語，指眾生輪迴的六個去處）的差別，成佛之後，就沒有這些差異了。
師子吼說：如佛所說（至）
【English Translation】 English version: 'Turning over', 'upright', and 'dualistic statements' are all relative. Understand these principles.
The good man asked: How can one be called practicing and accumulating precepts? (to) This can be called practicing and accumulating wisdom.
Note: Sengliang said that the second level can break great evils, thereby understanding these principles.
Good man: Practicing precepts is to make body and mind tranquil (to) In order to obtain the principles of permanence, bliss, self, and purity.
Note: Sengliang said that this is a broad explanation of the interrelationship of practicing precepts, concentration, and wisdom. Baoliang said that the third point explains that one must use the mind to pursue great rewards in order to be called understanding the principles.
Simhanada (name of a Bodhisattva) said: World Honored One, just as the Buddha said (to) Therefore, Nirvana (Buddhist term, referring to liberation) has neither cause nor effect.
Note: Sengliang said that the questioner's intention is to follow the above text, that precepts and concentration arise in sequence, so that they can be called 'permanent'. This principle is not yet clear, so he asks. If extinction is obtained through wisdom, extinction is originally non-existent and now exists, existence is birth, and birth is extinction. If it is called 'permanent' simply because there is no more birth and extinction, then birth should also be like this, that is, birth is extinction, and there is no more birth and extinction, it should also be called 'permanent'. Baoliang said that although this birth is inherently extinction, it does not distinguish between abiding and extinction, so it is called 'permanent'. There must be beginning and end changes, not constant and unchanging, so it is not Nirvana.
Simhanada said: World Honored One, are all sentient beings (to) Nor should it be said that Buddha-nature (Buddhist term, referring to the potential for all beings to become Buddhas) is like emptiness.
Note: Sengliang said that there are three kinds of causes: the direct cause and the conditional cause are different, and the boundary cause is common. Why? Because of the three insights (Buddhist term, referring to three kinds of wisdom), if one does not understand one dharma, it is not the three lifetimes cause of the Buddha. If each has it, then it is impermanent. The so-called what that Buddha knows, this Buddha does not know, because he does not know, so the confusion cannot be completely eliminated, and the Buddha should be impermanent. Baoliang said that the third paragraph explains that the nature of the Tao is equal. In order to widely explain this principle, he first raises the question.
The Buddha said: Good man, the Buddha-nature of sentient beings (to) The Buddha-nature of sentient beings is also like this.
Note: Sengliang said that this is a general answer to the three causes, explaining that all are shared and equal. Baoliang said that when the karmic reward manifests, there are differences in the six realms (Buddhist term, referring to the six destinations of sentient beings' reincarnation), after becoming a Buddha, there are no such differences.
Simhanada said: As the Buddha said (to)
而是佛性常一無變。
案。僧亮曰。廣舉眾譬以釋同修而無礙也。
大般涅槃經集解卷第五十七 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十八
廣出俱尸城緣起 廣出俱尸城涅槃緣起 廣出須達緣起 廣出逐外道緣起
師子吼品之第五
師子吼言世尊十六大國(至)拘尸那城入般涅槃。
案。僧亮曰。眾生有待處漏盡。此下將辨處為道。故發問也。寶亮曰。修道之第四。文人寄處。所以明道也。大意有五因緣。第一為益人曠遠。第二欲報地往恩。第三為欲還此中正受。第四為果彼本願。第五為逐外道也。
善男子汝不應言拘尸那城(至)邊地弊惡隘陋小城。
案。僧亮曰。先答不應謂此為隘陋也。
善男子我念往昔過恒沙劫(至)我眷屬者受恩能報。
案。僧亮曰。明此是初發心處。故在此也。寶亮曰。第二報地恩也。
複次善男子往昔眾生(至)娑羅樹間三昧正受。
案。僧亮曰。明此是往昔出家修道之處也。寶亮曰。第三欲還此中。三昧正受故也。
善男子我念往昔過無量劫(至)敷揚演說大涅槃經。
案。僧亮曰。明此是發願之處也。寶亮曰。四果本願也。
【現代漢語翻譯】 現代漢語譯本：而是佛性恒常唯一，永不改變。
按。《僧亮》說：廣泛地列舉各種譬喻，是爲了解釋共同修行而沒有障礙。
《大般涅槃經集解》卷第五十七 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十八
廣出俱尸城緣起 廣出俱尸城涅槃緣起 廣出須達緣起 廣出逐外道緣起
《師子吼品》之第五
『師子吼』說：世尊在十六大國（直到）拘尸那城（Kushinagar，佛陀涅槃之地）入般涅槃（Parinirvana，完全的涅槃）。
按。《僧亮》說：眾生有等待之處，直至漏盡（Asravaksaya，煩惱止息）。下面將辨別處所作為證道的因緣，所以才發問。寶亮說：這是修道的第四個原因，文人寄託之處，所以要闡明道。大意有五個因緣：第一，爲了利益廣遠的人；第二，想要報答此地的往昔恩情；第三，爲了要回到這裡進入三昧正受（Samadhi，專注的正定）；第四，爲了實現過去的本願；第五，爲了驅逐外道。
『善男子，你不應該說拘尸那城（Kushinagar，佛陀涅槃之地）是邊地、鄙陋、惡劣、狹隘的小城。』
按。《僧亮》說：首先回答不應該認為此地是狹隘鄙陋的。
『善男子，我回憶往昔經過恒河沙數般的劫（Kalpa，極長的時間單位），我的眷屬能夠知恩圖報。』
按。《僧亮》說：說明這裡是最初發心的地方，所以才在這裡。寶亮說：這是第二個報答此地恩情的原因。
『再次，善男子，往昔眾生（直到）娑羅樹（Sala tree）間進入三昧正受（Samadhi，專注的正定）。』
按。《僧亮》說：說明這裡是往昔出家修道的地方。寶亮說：這是第三個想要回到這裡，進入三昧正受的原因。
『善男子，我回憶往昔經過無量劫（Kalpa，極長的時間單位），（直到）廣泛宣揚演說《大涅槃經》（Mahaparinirvana Sutra）。』
按。《僧亮》說：說明這裡是發願的地方。寶亮說：這是第四個實現本願的原因。
【English Translation】 English version: Rather, the Buddha-nature is eternally constant, unique, and unchanging.
Note. 《Sengliang》 says: Broadly citing various metaphors to explain that co-cultivation is without obstacles.
The Great Nirvana Sutra Collected Commentaries, Volume 57 Taisho Tripitaka Volume 37, No. 1763, The Great Nirvana Sutra Collected Commentaries
The Great Nirvana Sutra Collected Commentaries, Volume 58
Extensively Narrating the Origin of Kushinagar Extensively Narrating the Nirvana Origin of Kushinagar Extensively Narrating the Origin of Sudatta Extensively Narrating the Origin of Expelling Heretics
Chapter Five, On the Lion's Roar
'Lion's Roar' says: The World-Honored One, in the sixteen great kingdoms (until) entered Parinirvana (complete Nirvana) in Kushinagar (the place where Buddha entered Nirvana).
Note. 《Sengliang》 says: Sentient beings have a place to wait until the exhaustion of outflows (Asravaksaya, the cessation of afflictions). The following will distinguish the place as the cause for attaining the Way, hence the question is raised. Baoliang says: This is the fourth reason for cultivating the Way, the place where scholars entrust themselves, therefore the Way must be elucidated. The general idea has five causes: First, to benefit people far and wide; second, to repay the past kindness of this land; third, to return here to enter Samadhi (focused concentration); fourth, to fulfill past vows; fifth, to expel heretics.
'Good man, you should not say that Kushinagar (the place where Buddha entered Nirvana) is a remote, vulgar, evil, narrow, small city.'
Note. 《Sengliang》 says: First, answer that this place should not be considered narrow and vulgar.
'Good man, I recall that in the past, after countless kalpas (extremely long units of time) like the sands of the Ganges River, my family members are able to repay kindness.'
Note. 《Sengliang》 says: Explaining that this is the place where the initial aspiration was made, therefore it is here. Baoliang says: This is the second reason for repaying the kindness of this land.
'Furthermore, good man, in the past, sentient beings (until) entered Samadhi (focused concentration) between the Sala trees.'
Note. 《Sengliang》 says: Explaining that this is the place where one renounced the world and cultivated the Way in the past. Baoliang says: This is the third reason for wanting to return here and enter Samadhi.
'Good man, I recall that in the past, after immeasurable kalpas (extremely long units of time), (until) extensively proclaimed and expounded the Mahaparinirvana Sutra.'
Note. 《Sengliang》 says: Explaining that this is the place where the vow was made. Baoliang says: This is the fourth reason for fulfilling the original vow.
善男子我初出家未得阿耨(至)我時默然已受彼請。
案。僧亮曰。為洴沙王有請。故所以來此也。
善男子我初得阿耨多羅(至)我即往彼受王供養。
案。僧亮曰。此下皆為逐外道故。次第至此。外道於此。必受化故。故來此也。寶亮曰。第五為逐外道。兼先受此受故也。
外道六師相與集聚(至)我時受已即住其中。
案。僧亮曰。因出須達所起祇洹精舍事也。
是時六師心生嫉妒悉共集詣波斯匿王。
案。僧亮曰。此下廣說外道之辭也。
作如是言大王當知(至)六師之徒歡喜而出。
案。僧亮曰。王知有益。是故許之。
時波斯匿王即敕嚴駕(至)阿耨多羅三藐三菩提心。
案。僧亮曰。外道雖復未降。而所益已多也。
是時六師各相謂言(至)阿耨多羅三藐三菩提心。
案。僧亮曰。隨其所至。略已遍也。
大般涅槃經集解卷第五十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第五十九
廣出與六師論我無我義 廣釋娑羅雙樹緣起 廣釋二月十五日緣起 廣釋一切法性無住住義 廣釋涅槃無相義 廣釋定慧舍相奢摩他等相
師子吼品之第六
【現代漢語翻譯】 現代漢語譯本 『善男子，我最初出家時，尚未證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那時我默默地接受了他的邀請。』
案：僧亮說：『因為頻婆娑羅王（Bimbisara）的邀請，所以我才來到這裡。』
『善男子，我最初證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，我便前往那裡接受國王的供養。』
案：僧亮說：『以下都是爲了驅逐外道，才次第來到這裡。外道在這裡，必定會被教化，所以才來這裡。』寶亮說：『第五次是爲了驅逐外道，兼之前接受過這裡的供養。』
外道六師相互聚集在一起，我當時接受了邀請，就住在其中。
案：僧亮說：『這是因為須達（Sudatta）所發起的祇洹精舍（Jetavana Vihara）的事情。』
這時，六師心中生起嫉妒，全部聚集到波斯匿王（Prasenajit）那裡。
案：僧亮說：『以下廣泛地敘述了外道的言辭。』
（外道）這樣說道：『大王應當知道，』六師的徒眾歡喜地離開了。
案：僧亮說：『國王知道這樣做有益處，所以允許了他們。』
當時，波斯匿王（Prasenajit）立即下令準備車駕，（去見佛陀）併發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
案：僧亮說：『外道雖然還沒有降伏，但所獲得的利益已經很多了。』
這時，六師各自相互說道，併發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
案：僧亮說：『隨著他所到達的地方，已經大致遍及了。』
《大般涅槃經集解》卷第五十八 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第五十九
廣泛闡述與六師論我無我之義，廣泛解釋娑羅雙樹（Sal tree）的緣起，廣泛解釋二月十五日的緣起，廣泛解釋一切法性無住之義，廣泛解釋涅槃無相之義，廣泛解釋定慧舍相、奢摩他（Samatha，止）等相。
《師子吼品》第六
【English Translation】 English version 『Good man, when I first left home, I had not yet attained Anuttara-samyak-sambodhi (supreme complete enlightenment), at that time I silently accepted his invitation.』
Note: Sengliang said: 『Because of King Bimbisara's invitation, that's why I came here.』
『Good man, when I first attained Anuttara-samyak-sambodhi (supreme complete enlightenment), I went there to receive the king's offerings.』
Note: Sengliang said: 『The following is all for the purpose of expelling the heretics, and then came here in order. The heretics are here, and they will definitely be taught, so they came here.』 Baoliang said: 『The fifth time was to expel the heretics, and also because they had received offerings here before.』
The six heretical teachers gathered together, and I accepted the invitation at that time and lived among them.
Note: Sengliang said: 『This is because of the Jetavana Vihara (Jetavana Monastery) initiated by Sudatta.』
At this time, the six teachers became jealous and all gathered to King Prasenajit.
Note: Sengliang said: 『The following extensively describes the words of the heretics.』
(The heretics) said: 『Great King, you should know,』 the followers of the six teachers left happily.
Note: Sengliang said: 『The king knew that this was beneficial, so he allowed them.』
At that time, King Prasenajit immediately ordered the preparation of carriages (to see the Buddha) and aroused the Anuttara-samyak-sambodhi-citta (mind of supreme complete enlightenment).
Note: Sengliang said: 『Although the heretics have not yet been subdued, much benefit has already been gained.』
At this time, the six teachers said to each other and aroused the Anuttara-samyak-sambodhi-citta (mind of supreme complete enlightenment).
Note: Sengliang said: 『Wherever he goes, it has been roughly covered.』
《Mahaparinirvana Sutra Collected Commentaries》 Volume 58 《Taisho Tripitaka》 Volume 37 No. 1763 《Mahaparinirvana Sutra Collected Commentaries》
《Mahaparinirvana Sutra Collected Commentaries》 Volume 59
Extensively explains the meaning of discussing self and non-self with the six teachers, extensively explains the origin of the Sal tree (Shala tree) pair, extensively explains the origin of February 15th, extensively explains the meaning of the non-abiding nature of all dharmas, extensively explains the meaning of Nirvana without characteristics, extensively explains the characteristics of Samatha (calm abiding), etc.
Chapter 6 of 《Lion's Roar》
爾時六師周遍六城(至)唯說如來常樂我凈。
案。僧亮曰。師子吼能令眠者覺悟也。佛說中道。能悟偏執之眠也。寶亮曰。外道既窮於此處。故求欲論義也。
爾時六師復作是言(至)向喻于眼見者喻我。
案。僧亮曰。根機不同。俱是執著。而憍陳如。聞無常以受道。六師因我樂。以反真也。聞我則欣同。故說已解以自多。而此說非色為我。謂與佛解不同也。寶亮曰。此中往復。不異下先尼中。但自猶有徒眾。未有所稱。至於徒黨都盡。十師方現受降伏。歸還正道也。
佛告六師若言見者(至)聞見六塵當知無我。
案。僧亮曰。此下有三開。難所執我。此即第一難。謂根非我。應如人向之異。一向之中。具見聞也。
所引向喻雖經百年(至)年邁根熟亦應無異。
案。僧亮曰。第三難。向辨無用。知見非向。今明根熟則昧。故知見色根非是我也。
人向異故見內見外(至)若不見者云何有我。
案。僧亮曰。第三難。若不內外俱見。豈是於我耶。
六師復言瞿曇若無我者(至)有我者即常樂凈。
案。僧亮曰。明見屬眾緣。無別見者也。
六師言瞿曇色亦非我(至)遍一切處猶如虛空。
案。僧亮曰。然色等以因緣故。
【現代漢語翻譯】 現代漢語譯本 當時，六師（Six Teachers，指六位外道導師）周遊六座城市（省略中間內容），只說如來（Tathagata，佛的稱號之一）具有常、樂、我、凈的功德。
按：僧亮（Sengliang，人名）說：『師子吼（Lion's Roar，比喻佛陀的教法）能使沉睡者覺醒。』佛陀宣說中道（Middle Way），能使人從偏執的沉睡中醒悟。寶亮（Baoliang，人名）說：『外道（Non-Buddhist religions）已經在此處窮途末路，所以想要辯論義理。』
當時，六師又這樣說（省略中間內容）：『面向譬如眼睛能見物，來比喻我（Self）。』
按：僧亮說：『根機（Spiritual capacity）不同，都是執著。但憍陳如（Kaundinya，佛陀最早的五位弟子之一）聽聞無常（Impermanence）而證悟。六師因為執著於我樂（Pleasure of self），反而背離了真理。』聽聞『我』就欣然贊同，所以說已經理解，以此自誇。而此處的說法並非指色（Form）為我，而是說與佛陀的理解不同。寶亮說：『此處的往復辯論，與下文先尼（Senika，人名）中的情況沒有不同。只是（六師）自己還有徒眾，未有所稱頌。等到徒黨都散盡，十師（Ten Teachers）才顯現出來，接受降伏，歸還正道。』
佛陀告訴六師：『如果說見者（Seer）…（省略中間內容）…聞見六塵（Six sense objects），應當知道沒有我（Self）。』
按：僧亮說：『下面有三重開解，駁斥所執著的我。這是第一重駁斥，說根（Sense organs）不是我，應該像人面向不同方向一樣，在一向之中，同時具有見聞的功能。』
所引用的面向譬喻，即使經過百年（省略中間內容），年老體衰，根器成熟，也應該沒有不同。
按：僧亮說：『第三重駁斥，面向辨別沒有用處，知見（Cognition）不是面向。現在說明根器成熟就會昏昧，所以知道見色的根不是我。』
人面向不同方向，所以能見內見外（Seeing inside and outside）…（省略中間內容）…如果不能見，怎麼會有我呢？』
按：僧亮說：『第三重駁斥，如果不內外都能看見，怎麼能說是「我」呢？』
六師又說：『瞿曇（Gautama，釋迦牟尼的姓氏），如果沒有我，…（省略中間內容）…有我的人就具有常、樂、凈的功德。』
按：僧亮說：『說明見屬於眾緣和合，沒有單獨的見者。』
六師說：『瞿曇，色（Form）也不是我，…（省略中間內容）…遍佈一切處，猶如虛空（Space）。』
按：僧亮說：『然而色等是因為因緣和合的緣故。』
【English Translation】 English version At that time, the Six Teachers (Six Teachers, referring to six non-Buddhist teachers) traveled throughout the six cities (omitting the middle content), only saying that the Tathagata (Tathagata, one of the titles of the Buddha) possesses the merits of permanence, bliss, self, and purity.
Note: Sengliang (Sengliang, a personal name) said: 'The Lion's Roar (Lion's Roar, a metaphor for the Buddha's teachings) can awaken those who are asleep.' The Buddha's teaching of the Middle Way can awaken people from the sleep of attachment. Baoliang (Baoliang, a personal name) said: 'The non-Buddhists have reached the end of their road here, so they want to debate the meaning of the doctrine.'
At that time, the Six Teachers again said (omitting the middle content): 'Facing is like the eyes being able to see things, to illustrate the self (Self).'
Note: Sengliang said: 'Spiritual capacities (Spiritual capacity) are different, but all are attachments. But Kaundinya (Kaundinya, one of the Buddha's first five disciples) attained enlightenment by hearing about impermanence (Impermanence). The Six Teachers, because of their attachment to the pleasure of self (Pleasure of self), turned away from the truth.' Hearing 'self' they gladly agreed, so they said they understood, boasting about it. But this statement does not mean that form (Form) is the self, but that it is different from the Buddha's understanding. Baoliang said: 'The back-and-forth debate here is no different from the situation in Senika (Senika, a personal name) below. It's just that (the Six Teachers) still have followers, and there is no praise. When the followers are all gone, the Ten Teachers will appear, accept subjugation, and return to the right path.'
The Buddha told the Six Teachers: 'If you say the seer (Seer)... (omitting the middle content)... Hearing and seeing the six sense objects (Six sense objects), you should know that there is no self (Self).'
Note: Sengliang said: 'Below there are three explanations, refuting the self that is clung to. This is the first refutation, saying that the sense organs (Sense organs) are not the self, and should be like people facing different directions, having both seeing and hearing functions in one direction.'
The cited metaphor of facing, even after a hundred years (omitting the middle content), when old and frail, and the faculties are mature, there should be no difference.
Note: Sengliang said: 'The third refutation, facing discrimination is useless, cognition (Cognition) is not facing. Now it is explained that when the faculties are mature, they become dim, so it is known that the root of seeing form is not the self.'
People face different directions, so they can see inside and outside (Seeing inside and outside)... (omitting the middle content)... If you cannot see, how can there be a self?'
Note: Sengliang said: 'The third refutation, if you cannot see both inside and outside, how can it be called 'self'?'
The Six Teachers again said: 'Gautama (Gautama, the surname of Sakyamuni), if there is no self,... (omitting the middle content)... Those who have self have the merits of permanence, bliss, and purity.'
Note: Sengliang said: 'It explains that seeing belongs to the aggregation of many causes, and there is no separate seer.'
The Six Teachers said: 'Gautama, form (Form) is also not the self,... (omitting the middle content)... Pervading everywhere, like space (Space).'
Note: Sengliang said: 'However, form and so on are due to the aggregation of causes and conditions.'
具有四過。我所以說。我相同虛空。不以因緣成遍一切處。難以分數分也。湛然常住。不可生滅。而能知能見。常御諸情也。
佛言若遍有者則不應言(至)若無常者云何云遍。
案。僧亮曰。有兩開。此第一難。言汝我既是見者。今物若遍。見亦應遍。遍則無物。物則不遍也。
若遍有者五道之中(至)云何而言轉受人天。
案。僧亮曰。第二難也。若遍五道。則一時合者。不得舍人受天也。
汝言遍者一耶多耶我若一者則無父子怨親中人。
案。僧亮曰。第三難也。既言是一。云何有尊卑之異耶。
我若多者一切眾生(至)善業惡業愚智差別。
案。僧亮曰。第四難也。若各有自在之生。豈有愚智之別耶。造業亦理然是同也。
瞿曇眾生我者無有邊際(至)眾生業果不得無差。
案。僧亮曰。外道救義但救多我之切也。我有遍常。不遍常法。非法不遍也。常我雖遍。然行法則智。行非法則愚。不得無差也。
佛言六師法與非法(至)若不爾者云何言遍。
案。僧亮曰。我若遍者。應各各具二。具二者。業根應等。若不爾。云何言遍耶。
瞿曇譬如一室燈百千燈(至)修善行惡不相雜合。
案。僧亮曰。救義意。如燈之小
【現代漢語翻譯】 現代漢語譯本：具有四種過失。我之所以這樣說，是因為我認為我的『我』（ātman）與虛空相同，不依賴因緣而成就，遍佈一切處，難以用數量分割。它是澄澈、常住的，不生不滅，卻能知能見，並且始終駕馭著各種情感。
佛陀說：『如果你的『我』是遍在的，那麼就不應該說……（至）如果它是無常的，又怎麼能說是遍在的呢？』
案：僧亮說，這裡有兩種辯駁方式。這是第一種辯駁，意思是說，既然你和我都具有能見的功能，那麼如果『我』是遍在的，能見的功能也應該是遍在的。如果能見的功能是遍在的，那麼就沒有具體的物體存在；如果有具體的物體存在，那麼『我』就不是遍在的。
『如果你的『我』是遍在的，那麼在五道輪迴之中……（至）又怎麼能說可以從人道轉生到天道呢？』
案：僧亮說，這是第二種辯駁。如果『我』遍佈於五道之中，那麼就應該同時存在於所有道中，而不能捨棄人道而轉生到天道。
『你說『我』是遍在的，那麼『我』是一個還是多個？如果『我』是一個，那麼就不應該有父子、怨親、中人這些區別。』
案：僧亮說，這是第三種辯駁。既然你說『我』是一個，那麼怎麼會有尊卑貴賤的差別呢？
『如果『我』是多個，那麼一切眾生……（至）善業、惡業、愚笨和智慧的差別又從何而來呢？』
案：僧亮說，這是第四種辯駁。如果每個『我』都各自具有自在的本性，那麼怎麼會有愚笨和智慧的差別呢？造業的道理也應該是相同的。
瞿曇（Gautama），眾生的『我』是沒有邊際的……（至）眾生的業果不可能沒有差別。
案：僧亮說，外道是爲了維護『多我』的觀點而辯解。他們的意思是，『我』具有遍常的特性，但並非所有事物都是遍常的，不合乎法則的事物也不是遍在的。雖然常『我』是遍在的，但遵循法則就會產生智慧，違背法則就會變得愚笨，因此不可能沒有差別。
佛陀說：『六師（Six heretical teachers）的法與非法……（至）如果不是這樣，又怎麼能說是遍在的呢？』
案：僧亮說，如果『我』是遍在的，那麼就應該各自具備兩種特性（法與非法）。如果具備兩種特性，那麼業的根源就應該相同。如果不是這樣，又怎麼能說是遍在的呢？
瞿曇（Gautama），譬如一個房間里點燃了一百盞、一千盞燈……（至）修習善行和作惡不會相互混淆。
案：僧亮說，這是爲了維護『我』的觀點，就像燈的光芒雖然微小
【English Translation】 English version: It possesses four faults. The reason I say this is that I consider my 'self' (ātman) to be identical to space, not arising from conditions, pervading all places, and difficult to divide into fractions. It is clear, constant, neither arising nor ceasing, yet capable of knowing and seeing, and always controlling the various emotions.
The Buddha said, 'If your 'self' is pervasive, then it should not be said... (to) If it is impermanent, how can it be said to be pervasive?'
Note: Sengliang said that there are two ways to refute this. This is the first refutation, meaning that since you and I both have the function of seeing, then if the 'self' is pervasive, the function of seeing should also be pervasive. If the function of seeing is pervasive, then there are no specific objects; if there are specific objects, then the 'self' is not pervasive.
'If your 'self' is pervasive, then in the five realms of reincarnation... (to) How can it be said that one can be reborn from the human realm to the heavenly realm?'
Note: Sengliang said that this is the second refutation. If the 'self' pervades the five realms, then it should exist in all realms simultaneously, and cannot abandon the human realm to be reborn in the heavenly realm.
'You say the 'self' is pervasive, then is the 'self' one or many? If the 'self' is one, then there should be no distinctions such as father and son, enemies and relatives, or neutral people.'
Note: Sengliang said that this is the third refutation. Since you say the 'self' is one, then how can there be differences in status and rank?
'If the 'self' is many, then all sentient beings... (to) From where do the differences in good deeds, evil deeds, foolishness, and wisdom arise?'
Note: Sengliang said that this is the fourth refutation. If each 'self' possesses its own inherent nature of freedom, then how can there be differences in foolishness and wisdom? The principle of creating karma should also be the same.
Gautama, the 'self' of sentient beings is without limit... (to) The karmic consequences of sentient beings cannot be without difference.
Note: Sengliang said that the heretics are arguing to defend the view of 'many selves'. Their meaning is that the 'self' has the characteristic of being pervasive and constant, but not all things are pervasive and constant, and things that do not conform to the law are not pervasive. Although the constant 'self' is pervasive, following the law produces wisdom, and violating the law leads to foolishness, so it is impossible for there to be no difference.
The Buddha said, 'The Dharma and non-Dharma of the Six Teachers... (to) If it is not like this, how can it be said to be pervasive?'
Note: Sengliang said that if the 'self' is pervasive, then it should possess both characteristics (Dharma and non-Dharma). If it possesses both characteristics, then the root of karma should be the same. If it is not like this, how can it be said to be pervasive?
Gautama, it is like lighting a hundred or a thousand lamps in a room... (to) Cultivating good deeds and doing evil will not be mixed together.
Note: Sengliang said that this is to defend the view of the 'self', just like the light of a lamp, although small
大。皆遍一室。不容以小故不遍也。
汝等若言我如燈者(至)眾生我者則不如是。
案。僧亮曰。破此執有三開。此第一從緣生故。緣大燈大。所以能有異也。我不從緣。不應異也。寶亮曰。燈之與明。悉從緣有。我既不爾。云何為喻燈明。要有本有末。在主之炎為本。譬上之明為末。成我不從身出。出住在異處。故無我也。
明從燈出住在異處(至)從身而出住在異處。
案。僧亮曰。第二難也。燈與明異。我與法非法不異。若異者。我則不遍也。
彼燈光明與闇共住(至)當知初明與闇共住。
案。僧亮曰。第三難也。初燈小故。不能破于大闇。與闇共住。闇處無明。明則不遍也。
瞿曇若無我者誰作善惡(至)師子吼者名大涅槃。
案。僧亮曰。不作無善惡也。惡是作業。必應有作者。我是作者。作者是有為無常也。
善男子東方雙者破于無常(至)大寂定者名大涅槃。
案。僧亮曰。八樹擬八法也。八法于茲而顯也。猶明處是耳。
師子吼言世尊如來何故(至)我於二月入大涅槃。
案。僧亮曰。有待時漏盡者。時節即道也。說如來真實者。就起四倒之時破說者。六時者。猶是三時各分為二也。寶亮曰。修道之第五文。次時為
【現代漢語翻譯】 現代漢語譯本 大。光明遍佈整個房間。如果因為小而不遍佈，那是不可能的。
『如果你們說我像燈一樣』（到）『眾生認為的我，就不是這樣了。』
按：僧亮說，破除這種執著有三重開示。這是第一重，因為光明從因緣而生。因緣使燈變大，所以光明才能有所不同。『我』不是從因緣而生，不應該有所不同。寶亮說，燈和光明都從因緣而有。『我』既然不是這樣，怎麼能用燈和光明來比喻呢？燈要有根本和末端。在燈芯上的火焰是根本，譬如上面的光明是末端。成就『我』不是從身體而出，而是住在異處，所以沒有『我』。
光明從燈而出，住在異處（到）從身體而出，住在異處。
按：僧亮說，這是第二重難點。燈和光明是不同的，『我』和法、非法不是不同的。如果不同，那麼『我』就不能遍佈一切。
那燈的光明與黑暗共存（到）應當知道最初的光明與黑暗共存。
按：僧亮說，這是第三重難點。最初的燈很小，所以不能破除大的黑暗，與黑暗共存。黑暗之處沒有光明，光明就不能遍佈一切。
『瞿曇，如果沒有『我』，誰來作善作惡？』（到）『獅子吼』被稱為『大涅槃』。
按：僧亮說，不作惡就沒有善惡。惡是作業，必定應該有作者。『我』是作者，作者是有為無常的。
『善男子，東方雙樹破除無常』（到）『大寂定』被稱為『大涅槃』。
按：僧亮說，八棵樹比擬八種法。八種法在這裡顯現。就像光明之處一樣。
『獅子吼』說，『世尊如來為什麼』（到）『我於二月入大涅槃。』
按：僧亮說，有等待時機，等到煩惱漏盡的人。時節就是道。說如來真實的人，就在生起四倒的時候破除四倒而說。六時，就像是把三時各自分為二。寶亮說，這是修道的第五段文字。其次是時節。
【English Translation】 English version Great. The light pervades the entire room. It cannot be that it doesn't pervade because it is small.
'If you say I am like a lamp' (to) 'The self that sentient beings perceive is not like that.'
Note: Sengliang said, there are three explanations to break this attachment. This is the first, because light arises from conditions. The conditions make the lamp large, so the light can be different. 'I' does not arise from conditions, so it should not be different. Baoliang said, both the lamp and the light arise from conditions. Since 'I' is not like this, how can it be compared to a lamp and its light? A lamp must have a root and a tip. The flame at the wick is the root, and the light above is like the tip. Thus, 'I' does not come from the body, but resides in a different place, so there is no 'I'.
The light comes from the lamp and resides in a different place (to) comes from the body and resides in a different place.
Note: Sengliang said, this is the second difficulty. The lamp and the light are different, but 'I' and dharma/non-dharma are not different. If they are different, then 'I' cannot pervade everything.
The light of that lamp dwells with darkness (to) you should know that the initial light dwells with darkness.
Note: Sengliang said, this is the third difficulty. The initial lamp is small, so it cannot dispel the great darkness, and it dwells with darkness. Where there is darkness, there is no light, so the light cannot pervade everything.
'Gautama, if there is no 'I', who does good and evil?' (to) 'The Lion's Roar' is called 'Great Nirvana'.
Note: Sengliang said, without action, there is no good or evil. Evil is action, so there must be an actor. 'I' am the actor, and the actor is conditioned and impermanent.
'Good man, the twin Sala trees in the east break impermanence' (to) 'Great Tranquility' is called 'Great Nirvana'.
Note: Sengliang said, the eight trees are analogous to the eight dharmas. The eight dharmas are revealed here. It is like a place of light.
'The Lion's Roar' says, 'World Honored One, why did the Tathagata' (to) 'I will enter Great Nirvana in the second month.'
Note: Sengliang said, there are those who wait for the time when their defilements are exhausted. The time is the path. To speak of the Tathagata's truth is to speak of breaking the four inversions at the time when they arise. The six times are like dividing the three times into two each. Baoliang said, this is the fifth section of the practice of the path. Next is the time.
道也。既是眾生入道之津。由遣其橫計之情。令覺虛而安理也。
師子吼言如來初生(至)而是母人實不死也。
案。僧亮曰。以初生乃至初得道。皆方便。非圓極故。因未滿而顯之也。今所明理圓。寄滿月也。
師子吼菩薩言世尊何等比丘能莊嚴此娑羅雙樹。
案。僧亮曰。修道之第六。寄人以明道。所謂待伴漏盡也。
善男子若有比丘受持讀誦(至)常住於此娑羅樹木。
案。僧亮曰。法由人弘。故問弘法之人也。寶亮曰。眾生根性不同。若應以千人為緣。少一人則不悟。要須數足。今略數人。若廣列者。其事亦難。具可頓顯也。
佛言善男子一切諸法(至)汝云何言愿如來住。
案。僧亮曰。修道之第七文。次遣著。以明道也。道者。忘懷為德。如其存住。即便背道。今就此門中有三翻。皆是遣執也。
善男子凡言住者名為色法(至)南西北方四維上下。
案。寶亮曰。第一釋疑雲。如來既入涅槃。便不得自在。今遣此執也。佛已斷一切色縛。累盡而體無相。若不達于空。可存有去住也。
善男子若有說言身口意惡(至)于拘尸城亦無是處。
案。僧亮曰。有為相續。故住竟無實住。如來永斷有為。不應請住也。寶亮曰。第二遣執
【現代漢語翻譯】 現代漢語譯本： 道，是眾生進入佛道的途徑，用來消除他們橫生計較的情感，使他們覺悟虛幻而安於真理。
《師子吼經》說，如來初生（到）而是母親實際上並沒有死去。
按僧亮的說法，從初生到初得道，都是方便之說，並非圓滿究竟。因為尚未圓滿而顯現出來。現在所闡明的道理是圓滿的，寄託于滿月。
《師子吼菩薩經》說，世尊，什麼樣的比丘能夠莊嚴這娑羅雙樹（Śāla trees，佛陀涅槃之地）？
按僧亮的說法，這是修道的第六個方面，藉由人來闡明佛道，也就是所謂的等待同伴直到漏盡。
善男子，如果有一比丘受持讀誦（到）常住於此娑羅樹木。
按僧亮的說法，佛法由人弘揚，所以問的是弘揚佛法的人。寶亮說，眾生的根性不同，如果需要一千人才能成就因緣，少一個人就不能領悟。必須要人數足夠。現在只是略舉幾個人，如果廣泛列舉，事情就很難了，但都可以頓悟。
佛說，善男子，一切諸法（到）你為什麼說希望如來住世？
按僧亮的說法，這是修道的第七個方面，接著消除執著，來闡明佛道。佛道的本質是忘懷一切，如果存有住世的想法，就背離了佛道。現在就此問題有三種說法，都是爲了消除執著。
善男子，凡是說住世，都是指色法（Rūpa，物質現象）（到）南西北方四維上下。
按寶亮的說法，第一是解釋疑問，認為如來既然已經進入涅槃（Nirvāṇa，寂滅），便不能自在。現在消除這種執著。佛已經斷絕一切色法的束縛，業障消盡而本體無相。如果不通達空性，才會認為有去有留。
善男子，如果有人說身口意惡（到）在拘尸城（Kuśināgara，佛陀涅槃之地）也沒有這種地方。
按僧亮的說法，有為法是相續不斷的，所以住世最終沒有真實的住世。如來永遠斷絕了有為法，不應該請求如來住世。寶亮說，第二是消除執著。
【English Translation】 English version: The Path is the means by which sentient beings enter the Buddhist path, used to eliminate their emotions of lateral calculation, enabling them to awaken to illusion and be at peace with the truth.
The Lion's Roar Sutra says that the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) was born (to) and that his mother did not actually die.
According to Sengliang, from the initial birth to the initial attainment of the Way, these are all expedient means, not the ultimate perfection. They are manifested because they are not yet complete. The principle now being elucidated is complete, entrusted to the full moon.
The Lion's Roar Bodhisattva Sutra says, 'World Honored One, what kind of Bhikṣu (Buddhist monk) can adorn these Śāla trees (Śāla trees, the place of the Buddha's Nirvana)?'
According to Sengliang, this is the sixth aspect of cultivating the Way, using people to elucidate the Buddhist path, which is the so-called waiting for companions until the end of the night.
Good man, if there is a Bhikṣu who receives, upholds, recites (to) constantly dwells in these Śāla trees.
According to Sengliang, the Dharma (Buddhist teachings) is propagated by people, so the question is about the person who propagates the Dharma. Baoliang said, 'The roots of sentient beings are different. If a thousand people are needed to complete the cause and condition, the lack of one person will prevent enlightenment. The number must be sufficient. Now only a few people are mentioned briefly. If a wide range is listed, the matter will be difficult, but all can be enlightened suddenly.'
The Buddha said, 'Good man, all Dharmas (phenomena) (to) why do you say you wish the Tathagata to remain in the world?'
According to Sengliang, this is the seventh aspect of cultivating the Way, then eliminating attachments to elucidate the Buddhist path. The essence of the Buddhist path is to forget everything; if there is a thought of remaining in the world, one deviates from the Buddhist path. Now there are three statements on this issue, all to eliminate attachments.
Good man, all that is said to dwell refers to Rūpa (material form) (to) the four intermediate directions and above and below.
According to Baoliang, the first is to explain doubts, believing that since the Tathagata has entered Nirvana (Nirvāṇa, cessation), he cannot be free. Now eliminate this attachment. The Buddha has cut off all the bonds of Rūpa, the karmic obstacles are exhausted, and the body is without form. If one does not understand emptiness, one will think there is going and staying.
Good man, if someone says that body, speech, and mind are evil (to) there is no such place in Kuśināgara (Kuśināgara, the place of the Buddha's Nirvana).'
According to Sengliang, conditioned phenomena are continuous, so dwelling ultimately has no real dwelling. The Tathagata has forever cut off conditioned phenomena and should not be asked to remain in the world. Baoliang said, 'The second is to eliminate attachments.'
。向既辨道相。但空理難安。于下愚未悟故。引譬以明。理謂必然。功夫行善。不可使得惡果。亦不可使行惡得善果。兩因既不可使。回換明道。是無相無為。竟何所住耶。
善男子如來今於此拘尸城(至)以是因緣入禪定窟。
案。僧亮曰。上云。涅槃無生無諸有。如來即涅槃。而言。王宮之生。雙樹之滅。謂以出動為生。入寂為滅。應物之跡也。何故入禪定窟者。將顯現滅之旨。以益當時。故發問也。寶亮曰。勸行佛所入定。為化眾生。得無相涅槃也。
師子吼言世尊無相定者(至)以是義故涅槃名常。
案。僧亮曰。重問涅槃無相義也。明涅槃之中無十相之苦。欲令行者修因。起之為樂。知著相為失。無相為得也。說道有廣有略。初從滅定。訖時方廣門也。今略門有二。但說始終此定也。
師子吼言世尊何等比丘(至)修集舍相是名三相。
案。僧亮曰。已說涅槃無相之利。利由因得。故問也。時時修集。至是名三相。一是修時。一是應修時也。定能除亂。慧除顛倒。舍調遲速。略問舉要。此三者涅槃之要行也。寶亮曰。修道之第八文也。出能修道人。明菩薩無時不修定慧舍三法。故言時時也。
師子吼言世尊云何名為(至)慧舍二相亦復如是。
案。僧亮
【現代漢語翻譯】 現代漢語譯本：對於已經能夠辨別『道相』（Dharma-lakshana，真理的特徵）的人來說，僅僅是空洞的理論難以讓人安心。因為對於下等根器、尚未開悟的人，所以引用譬喻來闡明道理。『理』指的是必然性，功夫在於行善，不能導致惡果；同樣，也不能讓行惡得到善果。兩種因果關係都不能被顛倒。闡明『道』是無相無為的，那麼最終會安住於何處呢？
『善男子，如來現在於此拘尸城（Kushinagar，古印度城市名）……』（至）『……以這樣的因緣進入禪定窟。』
按僧亮的說法：上面說，『涅槃（Nirvana，佛教術語，指解脫）無生無諸有，如來即是涅槃』，而又說，在王宮出生，在雙樹下滅度，這是指以出世行動為生，入于寂滅為滅，是應物而顯現的軌跡。為什麼還要進入禪定窟呢？這是爲了顯現滅度的宗旨，以利益當時的人們，所以才發問。寶亮說：勸人修行佛所入的禪定，是爲了教化眾生，得到無相的涅槃。
師子吼（Simhanada，獅子吼，比喻佛陀的教法）說：『世尊，無相的禪定……』（至）『……因為這個緣故，涅槃名為常。』
按僧亮的說法：再次詢問涅槃無相的意義。闡明涅槃之中沒有十種苦相，想要讓修行者修習善因，生起快樂，知道執著于有相是失去，無相是得到。說道有廣有略，最初是從滅定開始，直到時方廣門。現在是略門，只有始終的禪定。
師子吼說：『世尊，什麼樣的比丘……』（至）『……修集舍相，這名為三相。』
按僧亮的說法：已經說了涅槃無相的利益，利益是由因獲得的，所以才發問。時時修集，直到『這名為三相』，一是修習時，一是應該修習時。定能去除散亂，慧能去除顛倒，舍能調和遲緩和快速。簡略地提問，抓住要點，這三者是涅槃的重要修行。寶亮說：這是修道的第八個問題。指出能夠修道的人，說明菩薩無時無刻不在修習定、慧、舍這三種法，所以說『時時』。
師子吼說：『世尊，如何稱為……』（至）『……慧和舍二相也是如此。』
按僧亮的說法
【English Translation】 English version: For those who can already discern the 『Dharma-lakshana』 (characteristics of the Dharma, the nature of truth), empty theory alone is difficult to settle the mind. Because of those of lower capacity who have not yet awakened, parables are used to clarify the principles. 『Principle』 refers to inevitability; the effort lies in doing good, which cannot result in bad consequences; likewise, doing evil cannot result in good consequences. Since these two causal relationships cannot be reversed, clarifying that the 『Dharma』 is without form and without action, where will it ultimately abide?
『Good man, the Tathagata (Thus Come One, an epithet of the Buddha) is now in this Kushinagar (ancient Indian city)...』 (to) 『...enters the cave of Samadhi (meditative absorption) because of this condition.』
According to Sengliang: Above it says, 『Nirvana (Buddhist term for liberation) is without birth and without all existence; the Tathagata is Nirvana.』 And yet it is said that he was born in the palace and passed away under the twin Sala trees. This refers to taking worldly action as birth and entering into stillness as passing away, which are traces manifested in response to beings. Why enter the cave of Samadhi? This is to reveal the purpose of passing away in order to benefit those at that time, hence the question. Baoliang says: Encouraging people to cultivate the Samadhi entered by the Buddha is to transform sentient beings and attain formless Nirvana.
Simhanada (Lion's Roar, a metaphor for the Buddha's teachings) said: 『World Honored One, the formless Samadhi...』 (to) 『...Because of this reason, Nirvana is called eternal.』
According to Sengliang: Again asking about the meaning of formless Nirvana. Clarifying that within Nirvana there are no ten kinds of suffering, wanting to enable practitioners to cultivate good causes, generate joy, and know that attachment to form is loss, while formlessness is gain. There are broad and concise ways of speaking about the Dharma. Initially, it starts from the Samadhi of Cessation, up to the Door of Extensive Time and Space. Now it is the concise way, only the beginning and end of this Samadhi.
Simhanada said: 『World Honored One, what kind of Bhikshu (Buddhist monk)...』 (to) 『...cultivates the aspect of relinquishment; this is called the three aspects.』
According to Sengliang: Having already spoken of the benefits of formless Nirvana, the benefits are obtained from causes, hence the question. Cultivating constantly, up to 『this is called the three aspects,』 one is the time of cultivation, one is the time when one should cultivate. Samadhi can remove distraction, wisdom can remove delusion, and relinquishment can harmonize slowness and speed. Briefly asking, grasping the essentials, these three are the essential practices for Nirvana. Baoliang says: This is the eighth question on cultivating the path. Pointing out those who are able to cultivate the path, explaining that Bodhisattvas (enlightenment beings) are constantly cultivating these three Dharmas of Samadhi, wisdom, and relinquishment, therefore it is said 『constantly.』
Simhanada said: 『World Honored One, how is it called...』 (to) 『...the two aspects of wisdom and relinquishment are also like this.』
According to Sengliang
曰。若心在緣。不散為定。唸唸取緣。皆不散也。心在一境。至不名三昧。若心相續。一境名定也。如其非定非一切智者。緣四則非定。所以互破者。修定慧為一切智。一切智者。無法不知。名一切智。審定名智。一體具二。不具非一切智也。非一切智云何名定者。若不餘緣。不知一切。非直失一切。亦復失知下。以行為異耳。定慧亦如是者。亦以非定破慧。非慧破定也。寶亮曰。既唱此三名。時眾有疑。故師子吼。於一法中。作三難也。舉定為隅耳。慧舍亦然也。此第一謂。眾生自有三昧。何須修耶。第二難云。定本攝心一境。佛既遍緣萬境。便應非定也。第三難云。若以一行得三昧者。是則六度之中。唯一禪是。餘五應非。若定不能生智。亦非定也。
佛言善男子如汝所言(至)如是余緣亦一境故。
案。寶亮曰。先遣第二難。唯使一境中得定。則一切境悉靜照。故言如是余緣亦一境也。
行亦如是。
案。寶亮曰。答第三難也。夫六度之行。無非是靜。悉緣中解用。豈非智耶。
又言眾生先有三昧(至)云何而言不須修集。
案。僧亮曰。答意雖分分別四諦。皆得重緣。亦定亦智。善三昧者。為涅槃修善三昧。非心住境。便是涅槃因也。寶亮曰。答第一難也。此言三昧。
【現代漢語翻譯】 現代漢語譯本： 問：如果心專注于所緣（指所觀察或思考的對象），不散亂就是禪定。唸唸都抓住所緣，就不會散亂嗎？心專注於一個境界，最終也不能稱為三昧（Samadhi，指禪定）。如果心能相續不斷地專注於一個境界，才能稱為禪定。如果不是真正的禪定，就不能獲得一切智（Sarvajna，指佛陀所具有的無所不知的智慧）。如果心緣於四件事物，就不是禪定。之所以要互相破斥，是因為修習禪定和智慧是爲了獲得一切智。所謂一切智，就是沒有什麼法是不知道的，這才能稱為一切智。審慎地確定事物，這叫做智慧。一個整體同時具備禪定和智慧兩種功用，如果不能同時具備，就不能稱為一切智。如果不是一切智，又怎麼能稱為禪定呢？如果不能緣于其他事物，就不能瞭解一切事物，不僅會失去一切智，也會失去對較低層次事物的瞭解，這只是行為上的差異而已。禪定和智慧也是如此，用不是禪定的狀態來破斥智慧，用不是智慧的狀態來破斥禪定。寶亮（Baoliang，人名）說：既然提出了這三個名稱，當時聽眾有所疑惑，所以佛才像獅子吼一樣，在一個法中提出了三種詰難。這裡只是以禪定為例，智慧和舍（指佈施）也是如此。第一種詰難是說，眾生本來就具有三昧，為什麼還需要修習呢？第二種詰難是說，禪定的本質是攝心於一個境界，佛既然普遍地緣于萬境，就應該不是禪定。第三種詰難是說，如果通過一種行為就能獲得三昧，那麼六度（Paramita，指佈施、持戒、忍辱、精進、禪定、智慧）之中，只有禪定才是，其餘五種就不是了。如果禪定不能產生智慧，也就不是真正的禪定。 佛說：善男子，正如你所說（直到）像這樣，其餘的所緣也是一個境界的緣故。 寶亮（Baoliang，人名）解釋說：首先排除第二種詰難，只有使心在一個境界中獲得禪定，才能在一切境界中都保持平靜和明照。所以說，像這樣，其餘的所緣也是一個境界。 行為也是如此。 寶亮（Baoliang，人名）解釋說：這是回答第三種詰難。六度（Paramita，指佈施、持戒、忍辱、精進、禪定、智慧）的行為，沒有哪一種不是平靜的，都是在緣起中理解和運用，難道不是智慧嗎？ 又說眾生本來就具有三昧（直到）為什麼說不需要修習和積累呢？ 僧亮（Sengliang，人名）解釋說：回答的意圖是分別解釋四諦（Aryasatya，指苦、集、滅、道），都可以重複地緣於它們，既是禪定也是智慧。修習善三昧是爲了涅槃（Nirvana，指解脫），而不是心僅僅停留在某個境界，這才是涅槃的因。寶亮（Baoliang，人名）說：這裡所說的三昧。
【English Translation】 English version: Question: If the mind is focused on the object of contemplation (the object being observed or thought about), is non-distraction considered Samadhi (指禪定)? Does constantly grasping at the object of contemplation mean there is no distraction? If the mind is focused on one state, can it ultimately not be called Samadhi (指禪定)? Only if the mind continuously focuses on one state can it be called Samadhi (指禪定). If it is not true Samadhi (指禪定), one cannot attain Sarvajna (指佛陀所具有的無所不知的智慧). If the mind is attached to four things, it is not Samadhi (指禪定). The reason for mutual refutation is that the cultivation of Samadhi (指禪定) and wisdom is for the attainment of Sarvajna (指佛陀所具有的無所不知的智慧). Sarvajna (指佛陀所具有的無所不知的智慧) means that there is no Dharma (指佛法) that is not known, and this is called Sarvajna (指佛陀所具有的無所不知的智慧). To carefully ascertain things is called wisdom. A whole possesses both Samadhi (指禪定) and wisdom; if it does not possess both, it cannot be called Sarvajna (指佛陀所具有的無所不知的智慧). If it is not Sarvajna (指佛陀所具有的無所不知的智慧), how can it be called Samadhi (指禪定)? If one cannot contemplate other things, one cannot understand all things, and one will not only lose Sarvajna (指佛陀所具有的無所不知的智慧), but also lose understanding of lower-level things; this is only a difference in behavior. Samadhi (指禪定) and wisdom are also like this; using the state of not being Samadhi (指禪定) to refute wisdom, and using the state of not being wisdom to refute Samadhi (指禪定). Baoliang (人名) said: Since these three names were mentioned, the audience had doubts, so the Buddha roared like a lion, raising three challenges within one Dharma (指佛法). Here, Samadhi (指禪定) is only taken as an example; wisdom and Dana (指佈施) are also like this. The first challenge is that sentient beings inherently possess Samadhi (指禪定), so why is there a need to cultivate it? The second challenge is that the essence of Samadhi (指禪定) is to focus the mind on one state, but since the Buddha universally contemplates all states, he should not be in Samadhi (指禪定). The third challenge is that if one can attain Samadhi (指禪定) through one action, then among the Six Paramitas (指佈施、持戒、忍辱、精進、禪定、智慧), only Samadhi (指禪定) is valid, and the other five are not. If Samadhi (指禪定) cannot generate wisdom, then it is not true Samadhi (指禪定). The Buddha said: Good man, as you said (until) like this, the remaining objects of contemplation are also the reason for one state. Baoliang (人名) explained: First, eliminate the second challenge. Only by enabling the mind to attain Samadhi (指禪定) in one state can one maintain calmness and clarity in all states. Therefore, it is said that, like this, the remaining objects of contemplation are also one state. Actions are also like this. Baoliang (人名) explained: This is answering the third challenge. Among the actions of the Six Paramitas (指佈施、持戒、忍辱、精進、禪定、智慧), none is not peaceful; all are understood and applied in dependent origination. Is this not wisdom? It is also said that sentient beings inherently possess Samadhi (指禪定) (until) why say there is no need to cultivate and accumulate? Sengliang (人名) explained: The intention of the answer is to separately explain the Four Noble Truths (指苦、集、滅、道), which can be repeatedly contemplated, being both Samadhi (指禪定) and wisdom. Cultivating good Samadhi (指禪定) is for Nirvana (指解脫), not just the mind staying in a certain state; this is the cause of Nirvana (指解脫). Baoliang (人名) said: The Samadhi (指禪定) mentioned here.
名善三昧。一切眾生心行。雖有善惡。不取此心為定也。
以住如是善三昧中(至)見佛性者名為舍相。
案。僧亮曰。此下廣說善不善相也。寶亮曰。此下凡有三翻。明此三法也。第一直總明定慧舍相。第二從奢摩他。名為能滅。以去別解。此三法也。第三從奢摩他有二種。世間出世間以下。偏釋定慧二法也。十住菩薩智慧力多三昧力少者。若攝心在境。不馳蕩外緣。目之為定。十住菩薩未居極位。不免企上之心。故義言智多定少耳。此非了義言也。
奢摩他者名為能滅(至)亦名不行是名為舍。
案。寶亮曰。第二釋也。奢摩他。此名為定。此中以五種義釋定也毗婆舍那。此言智慧。此文中有六義釋也。憂畢叉者。此言舍。據空解為目。文中有四義釋也。
善男子奢摩他者有二種(至)善男子是名三昧相。
案。僧亮曰。上總說。今別三相之能也。寶亮曰。第三別釋定慧深淺之相。舍無別體。故不分門也。此中自有二意。一正各辨定慧深淺之相。第二明修定慧有所為。定中深淺相者。世間曰有相定。出世間名無相定也。此先辨定深淺相也。
善男子慧有二種(至)復有四種所謂觀四真諦。
案。僧亮曰。下別說定慧二體。舍無別體。不說也。寶亮曰。辨慧之深
【現代漢語翻譯】 現代漢語譯本：名善三昧（Ming Shan Sanmei，指一種禪定狀態）。一切眾生心中所行的，即使有善有惡，也不以這種心作為禪定的標準。
以安住于這種善三昧之中，能夠見到佛性的人，就稱為舍相（She Xiang，指放下一切執著的狀態）。
按：僧亮說，下面廣泛地說明善與不善的各種相狀。寶亮說，下面總共有三種方式，來說明這三種法。第一種是直接總括地說明定（Ding，指禪定）、慧（Hui，指智慧）、舍相。第二種是從奢摩他（Shemotuo，止觀的止，又譯為『止』或『禪定』）開始，稱為『能滅』，以此來分別解釋這三種法。第三種是從奢摩他有兩種，世間和出世間，以下偏重解釋定和慧這兩種法。十住菩薩（Shi Zhu Pusa，指十住位的菩薩）的智慧力大於三昧力的情況，如果收攝心念專注于某個境界，不讓它向外馳騁，就稱之為定。十住菩薩還沒有達到最高的果位，難免有向上追求的心，所以說智慧力大於禪定力。這並非究竟了義的說法。
奢摩他，稱為『能滅』，也稱為『不行』，這就稱為舍。
按：寶亮說，這是第二種解釋。奢摩他，這稱為定。這裡用五種意義來解釋定。毗婆舍那（Piposhena，止觀的觀，又譯為『觀』），這是指智慧。這段文字中有六種意義來解釋智慧。憂畢叉（Youbicha，指舍），這是指舍，依據空性的理解作為目標。文中用四種意義來解釋舍。
善男子，奢摩他有兩種，善男子，這就是三昧相（Sanmei Xiang，指禪定的相）。
按：僧亮說，上面是總的說明，現在分別說明三種相的作用。寶亮說，第三種是分別解釋定和慧的深淺之相。舍沒有單獨的體性，所以不單獨分門別類。這裡面自然有兩種意思。第一是分別辨別定和慧的深淺之相。第二是說明修習定和慧有所作為。定中深淺之相，世間的稱為有相定，出世間的稱為無相定。這是先辨別定的深淺之相。
善男子，慧有兩種，又有四種，即是觀四真諦（Si zhen di，指苦、集、滅、道）。
按：僧亮說，下面分別說明定和慧兩種體性。舍沒有單獨的體性，所以不說明。寶亮說，辨別慧的深淺。
【English Translation】 English version: Named 'Good Samadhi' (Ming Shan Sanmei, referring to a state of meditative concentration). The mental activities of all sentient beings, whether good or bad, are not taken as the standard for this samadhi.
Those who, abiding in such good samadhi, are able to see the Buddha-nature are called 'Relinquishing Appearances' (She Xiang, referring to the state of letting go of all attachments).
Note: Sengliang says, what follows extensively explains the various aspects of good and non-good. Baoliang says, what follows has three approaches to explain these three dharmas. The first is a direct and comprehensive explanation of Samadhi (Ding, referring to meditative concentration), Wisdom (Hui, referring to wisdom), and Relinquishing Appearances. The second starts from Shamatha (Shemotuo, the 'stopping' aspect of Shamatha-Vipassana, also translated as 'stopping' or 'meditative concentration'), called 'Able to Extinguish,' to separately explain these three dharmas. The third is from Shamatha having two types, mundane and supramundane, and focuses on explaining the two dharmas of Samadhi and Wisdom. In the case of Bodhisattvas of the Ten Abodes (Shi Zhu Pusa, referring to Bodhisattvas in the Ten Abodes) whose power of wisdom is greater than the power of samadhi, if they gather their minds and focus on a certain state, not letting it wander outward, it is called Samadhi. Bodhisattvas of the Ten Abodes have not yet reached the highest fruition, and inevitably have a mind of striving upward, so it is said that the power of wisdom is greater than the power of samadhi. This is not an ultimate and complete statement.
Shamatha is called 'Able to Extinguish,' and is also called 'Non-Action,' this is called Relinquishing.
Note: Baoliang says, this is the second explanation. Shamatha, this is called Samadhi. Here, five meanings are used to explain Samadhi. Vipassana (Piposhena, the 'observing' aspect of Shamatha-Vipassana, also translated as 'observation'), this refers to wisdom. This passage has six meanings to explain wisdom. Upeksha (Youbicha, referring to equanimity), this refers to relinquishing, based on the understanding of emptiness as the goal. The text uses four meanings to explain relinquishing.
Good man, Shamatha has two types, good man, this is the aspect of Samadhi (Sanmei Xiang, referring to the aspect of meditative concentration).
Note: Sengliang says, the above is a general explanation, now separately explaining the functions of the three aspects. Baoliang says, the third is to separately explain the depth and shallowness of Samadhi and Wisdom. Relinquishing does not have a separate nature, so it is not classified separately. There are naturally two meanings here. The first is to separately distinguish the depth and shallowness of Samadhi and Wisdom. The second is to explain that the practice of Samadhi and Wisdom has a purpose. Among the aspects of depth and shallowness in Samadhi, the mundane is called Samadhi with Form, and the supramundane is called Samadhi without Form. This is to first distinguish the aspects of depth and shallowness of Samadhi.
Good man, Wisdom has two types, and also has four types, namely, observing the Four Noble Truths (Si zhen di, referring to suffering, accumulation, cessation, and the path).
Note: Sengliang says, what follows separately explains the two natures of Samadhi and Wisdom. Relinquishing does not have a separate nature, so it is not explained. Baoliang says, distinguishing the depth of Wisdom.
淺相也。
善男子為三事故修奢摩他(至)為破一切諸煩惱故。
案。僧亮曰。上說三相多能。今說為能中要者。故修也。寶亮曰。第二重。次明修定慧有所為也。先有三句明定。後有三句明慧。合定慧二門。凡成六句釋義也。
大般涅槃經集解卷第五十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十
猶明奢摩他毗婆舍那 辨斷煩惱義顯二種滅謂性滅畢竟滅 以三空三昧配定慧舍相 明成就十法見無相涅槃 辨施畜生得百倍報及施闡提千倍報 廣辨輕重業定不定業及報定時不定等 廣辨菩薩無三塗業見受報事 出調達與佛為商主緣起 出迦羅富王刑婆羅門緣起 釋修道力轉重業為輕業
師子吼品之第七
師子吼言世尊如經中說(至)何故復修奢摩他耶。
案。僧亮曰。上品末慧能破結。今明非直慧功。要須三法合用。故先說定耳。寶亮曰。修道之第九也。明定慧相資。上既出能修道之人。今次辨定慧合用。故先問也。若智慧能治惑。何須修定。凡夫謂智慧能斷惑故。謂煩惱如事像。為智慧所除也。佛今就五門中。釋無斷義。若不修定。則不達見。五門者。第一就實法。第二就空門。第三就到不到。第四明伴非伴。第
【現代漢語翻譯】 淺相也。
善男子爲了三個原因而修習奢摩他（śamatha，止），是爲了破除一切諸煩惱。
按。僧亮說：上面說三種相貌的多重功能，現在說的是功能中最重要的，所以要修習。寶亮說：這是第二重，接下來闡明修習禪定和智慧的目的。先有三句說明禪定，後有三句說明智慧，合禪定和智慧二門，總共形成六句來解釋意義。
大般涅槃經集解卷第五十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十
仍然闡明奢摩他（śamatha，止）和毗婆舍那（vipaśyanā，觀），辨別斷除煩惱的意義，顯示兩種滅，即自性滅和畢竟滅。用三空三昧（三種體悟空性的禪定）配合禪定和智慧的舍相。闡明成就十法，見到無相涅槃。辨別佈施給畜生得到百倍的果報，以及佈施給闡提（斷善根者）得到千倍的果報。廣泛辨別輕重業、定不定業，以及果報的定時不定等。廣泛辨別菩薩沒有三塗（地獄、餓鬼、畜生）的業，但見到受報的事情。指出提婆達多（Devadatta）與佛陀作為商主的因緣。指出迦羅富王（Kālābu）處刑婆羅門（Brahmin）的因緣。解釋修道的力量能將重業轉化為輕業。
師子吼品之第七
師子吼說：世尊，如經中所說，為什麼還要修習奢摩他（śamatha，止）呢？
按。僧亮說：上一品末尾說智慧能夠破除煩惱結縛，現在說明不僅僅是智慧的功用，還需要三種法合用，所以先說禪定。寶亮說：這是修道的第九個方面，闡明禪定和智慧相互資助。上面已經指出能夠修道的人，現在接著辨別禪定和智慧的合用，所以先提問。如果智慧能夠治理迷惑，為什麼需要修習禪定？凡夫認為智慧能夠斷除迷惑，認為煩惱就像事物的外在形象，被智慧所去除。佛陀現在就五個方面來解釋沒有斷除的意義。如果不修習禪定，就不能通達見解。五個方面是：第一，就實法而言；第二，就空門而言；第三，就達到或未達到而言；第四，闡明伴隨或不伴隨；
【English Translation】 Shallow appearance.
Good man, he cultivates śamatha (止, calming meditation) for three reasons: to destroy all afflictions.
Note: Monk Liang said: The above describes the multiple functions of the three characteristics; now it speaks of the most important among the functions, hence the cultivation. Bao Liang said: This is the second level, further clarifying the purpose of cultivating samādhi (定, concentration) and prajñā (慧, wisdom). First, there are three sentences explaining samādhi, followed by three sentences explaining prajñā, combining the two doors of samādhi and prajñā, forming a total of six sentences to interpret the meaning.
The Great Nirvana Sutra Collected Commentaries, Volume 59 Taisho Tripitaka Volume 37 No. 1763 The Great Nirvana Sutra Collected Commentaries
The Great Nirvana Sutra Collected Commentaries, Volume 60
Still clarifying śamatha (止, calming meditation) and vipaśyanā (觀, insight meditation), distinguishing the meaning of cutting off afflictions, revealing two kinds of extinction: self-nature extinction and ultimate extinction. Using the three emptiness samādhis (三空三昧, three concentrations on emptiness) to match the relinquishment of characteristics in samādhi and prajñā. Clarifying the accomplishment of the ten dharmas, seeing the non-characteristic nirvana. Distinguishing that giving to animals yields a hundredfold reward, and giving to icchantikas (闡提, those who have severed their roots of goodness) yields a thousandfold reward. Broadly distinguishing heavy and light karma, fixed and unfixed karma, and the timing of retribution as fixed or unfixed, etc. Broadly distinguishing that Bodhisattvas have no karma leading to the three evil realms (三塗, hell, hungry ghosts, animals), but see the matter of receiving retribution. Pointing out the causes and conditions of Devadatta (提婆達多) and the Buddha as merchant leaders. Pointing out the causes and conditions of King Kālābu (迦羅富王) executing the Brahmin (婆羅門). Explaining that the power of cultivation can transform heavy karma into light karma.
Chapter 7: Lion's Roar
Lion's Roar said: World Honored One, as it is said in the sutras, why cultivate śamatha (奢摩他, calming meditation) again?
Note: Monk Liang said: The end of the previous chapter said that wisdom can break the bonds of affliction; now it clarifies that it is not merely the function of wisdom, but requires the combined use of three dharmas, so it first speaks of samādhi. Bao Liang said: This is the ninth aspect of cultivation, clarifying the mutual assistance of samādhi and prajñā. The above has already pointed out those who are able to cultivate, now it proceeds to distinguish the combined use of samādhi and prajñā, so it asks first. If wisdom can govern delusion, why is it necessary to cultivate samādhi? Ordinary people think that wisdom can cut off delusion, thinking that afflictions are like the external appearance of things, removed by wisdom. The Buddha now explains the meaning of 'no cutting off' from five aspects. If one does not cultivate samādhi, one cannot penetrate insight. The five aspects are: first, in terms of real dharma; second, in terms of the door of emptiness; third, in terms of reaching or not reaching; fourth, clarifying accompaniment or non-accompaniment;
五推性滅。此五門中撿。並無破義。
佛言善男子汝言毗婆舍那(至)明能破闇無有是處。
案。僧亮曰。能知諸法自生自滅。慧不能破。非定心見也。寶亮曰。第一門。智慧生時。三相所遷。當體自滅。實法道中。有何能破所破者耶。
善男子誰有智慧誰有煩惱(至)如其無者則無所破。
案。僧亮曰。第二門。辨破與不破。無主故空也。寶亮曰。第二門體性俱空。故無能破也。
善男子若言智慧能破煩惱(至)而能破者是義不然。
案。僧亮曰。第三門有無也。智起則有。故名到起則無。故不到也。初念應破者。一念破一切結。是則不到者。如明闇相違。明起闇以過去。明不及闇不到。則同凡夫也。寶亮曰。第三門語勢。如以智到煩惱時破。不到時不破。義意不爾也。謂能破者。為當智到行人心時能破。為當未到破耶若未到而破。則凡夫應破。若到故破者。則初念應破。而今行人有無量念。若初念不破。則不須后念。若果初到便破。是則不到也。智慧唸唸生滅。初不相及。有何到不到義。若言到不到合故能破。亦無此義。
複次毗婆舍那破煩惱者(至)毗婆舍那亦復如是。
案。僧亮曰。第四門明伴非伴門也。寶亮曰。第四門辨八正道中。為一道能破。共故能
【現代漢語翻譯】 現代漢語譯本： 五種推求自性寂滅的方法。在這五種方法中進行考察，並沒有破除的意義。
佛說：『善男子，你說毗婆舍那（Vipassanā，內觀）能夠破除黑暗，這是不可能的。』
案：僧亮說：『能夠知曉諸法自生自滅，智慧不能破除。這不是定心所見。』寶亮說：『第一種方法，智慧生起時，三相遷流，當體自滅。在實法之道中，有什麼能破和所破呢？』
『善男子，誰有智慧，誰有煩惱？如果它們沒有自性，那就沒有什麼可以破除的。』
案：僧亮說：『第二種方法，辨別破與不破。因為沒有主宰，所以是空性。』寶亮說：『第二種方法，體性和自性都是空性的，所以沒有能破。』
『善男子，如果說智慧能夠破除煩惱，但智慧生起后又會滅去，這樣說能破除煩惱是不對的。』
案：僧亮說：『第三種方法是有無。智慧生起則有，所以名為「到」；智慧滅去則無，所以名為「不到」。如果初念應該破除煩惱，那麼一念就能破除一切煩惱。如果說「不到」就能破除煩惱，那就和凡夫一樣了。』寶亮說：『第三種方法是說，如果智慧到達煩惱時才能破除，不到達時就不能破除，這種說法是不對的。所謂能破，是指智慧到達修行人的心時才能破除，還是未到達時就能破除？如果未到達就能破除，那麼凡夫也應該能破除煩惱。如果到達才能破除，那麼初念就應該破除煩惱。而現在修行人有無量念，如果初念不能破除，那麼就不需要后念。如果初唸到達就能破除，那就是不到達也能破除。智慧唸唸生滅，初念和煩惱不相及，有什麼到達和不到達的意義？如果說到達和不到達合在一起才能破除，也沒有這個道理。』
『再次，如果說毗婆舍那（Vipassanā，內觀）能夠破除煩惱，那麼毗婆舍那（Vipassanā，內觀）也是如此。』
案：僧亮說：『第四種方法是辨別伴與非伴。』寶亮說：『第四種方法是辨別八正道中，是一道能破除煩惱，還是共同才能破除煩惱。』
【English Translation】 English version: The five methods of investigating the extinction of inherent nature. Examining these five methods, there is no meaning of destruction.
The Buddha said: 'Good man, your statement that Vipassanā (inner vision) can destroy darkness is not the case.'
Note: Sengliang said: 'Being able to know that all dharmas arise and cease by themselves, wisdom cannot destroy. This is not seen by a concentrated mind.' Baoliang said: 'The first method, when wisdom arises, the three characteristics change, and it ceases by itself. In the path of real dharma, what is there that can be destroyed and what is destroyed?'
'Good man, who has wisdom and who has afflictions? If they have no inherent nature, then there is nothing to be destroyed.'
Note: Sengliang said: 'The second method is to distinguish between destruction and non-destruction. Because there is no master, it is emptiness.' Baoliang said: 'The second method, both substance and nature are empty, so there is no destroyer.'
'Good man, if you say that wisdom can destroy afflictions, but wisdom arises and then ceases, then it is not right to say that it can destroy afflictions.'
Note: Sengliang said: 'The third method is existence and non-existence. When wisdom arises, it exists, so it is called 'arriving'; when wisdom ceases, it does not exist, so it is called 'not arriving'.' Baoliang said: 'The third method is saying that if wisdom can only destroy afflictions when it reaches them, and cannot destroy them when it does not reach them, this statement is not right. What is meant by being able to destroy is whether wisdom can destroy when it reaches the practitioner's mind, or can it destroy when it has not reached it? If it can destroy before it reaches it, then ordinary people should also be able to destroy afflictions. If it can only destroy when it reaches it, then the first thought should destroy afflictions. But now practitioners have countless thoughts, and if the first thought cannot destroy afflictions, then there is no need for subsequent thoughts. If the first thought can destroy afflictions as soon as it arrives, then it is also possible to destroy afflictions without arriving. Wisdom arises and ceases in every thought, and the first thought is not related to afflictions, so what is the meaning of arriving and not arriving? If you say that arriving and not arriving together can destroy afflictions, there is no such reason either.'
'Again, if you say that Vipassanā (inner vision) can destroy afflictions, then Vipassanā (inner vision) is also like that.'
Note: Sengliang said: 'The fourth method is to distinguish between companion and non-companion.' Baoliang said: 'The fourth method is to distinguish whether one path in the Eightfold Path can destroy afflictions, or whether they can only destroy afflictions together.'
破。若一能破。則不須具修於八。若一不能。八亦不能。乃舉盲者為譬。以曉之也。
善男子如地堅性火熱性(至)決定不能破諸煩惱。
案。僧亮曰。第五門辨滅不滅也。煩惱性滅。智不能滅。若性不滅。智亦不能滅。先以五大為譬。堅他作亦應爾也。寶亮曰。第五門。開此中為三意。明亦無斷義。初以四大為況。各當自性。誰使之然耶。次意云。若言如鹽性咸強。令異物咸。智慧強令煩惱滅者。亦不然也。后意云。煩惱與智慧。俱唸唸滅。而言智慧能斷。亦不然也。
善男子如鹽性咸令異物咸(至)智慧之性不破煩惱。
案。僧亮曰。明結性非滅智不能滅。若以咸能令淡。譬智慧滅結也。是義不然。何故者。鹹淡不俱。咸生之時。淡已過去也。過去自滅。非咸滅也。若法無滅。云何智慧強令滅者。若過去法滅。非自滅者。云何強令耶。云何而言能滅惑。他法者為外家生。意通上強難也。謂智明力強。惑闇性弱。智慧滅惑者。亦不然。何者。二法皆生時即滅。生死強弱。何能滅他也。
善男子一切諸法有二種滅(至)生異滅異無造作者。
案。僧亮曰。物有強令他滅。理不可然。引而破之。一念念如水。滅已續生。即上性滅也。如火焚薪。更不復續。畢竟滅也。應有餘燼者。
【現代漢語翻譯】 現代漢語譯本：破斥。如果一個就能破斥，那麼就不需要全部修習八正道。如果一個都不能破斥，那麼八正道也不能。這裡用盲人的比喻來開導他。 善男子，比如地的堅固性，火的熱性（乃至），決定不能破除各種煩惱。 按僧亮的說法：第五門辨別滅與不滅。煩惱的自性如果滅了，智慧也不能滅它；如果自性不滅，智慧也不能滅它。先用五大作比喻，堅固性等也是如此。寶亮說：第五門，將此中分為三種意思。說明也沒有斷滅的意義。首先用四大來比喻，各自具有自性，是誰使它這樣的呢？其次的意思是說，如果說像鹽的鹹味很強，能使其他東西變咸，智慧很強能使煩惱滅除，也是不對的。最後的意思是說，煩惱和智慧，都是念念生滅，如果說智慧能夠斷除煩惱，也是不對的。 善男子，比如鹽的鹹味能使其他東西變咸（乃至），智慧的自性不能破除煩惱。 按僧亮的說法：說明煩惱的結性不是滅，智慧就不能滅除。如果用鹹味能使淡味消失來比喻智慧能滅除煩惱，這個道理是不對的。為什麼呢？因為咸和淡不能同時存在，鹹味產生的時候，淡味已經過去了。過去的事物自己滅亡，不是鹹味使它滅亡的。如果法沒有滅亡，怎麼能說智慧能強行使它滅亡呢？如果過去的事物滅亡，不是自己滅亡的，怎麼能說是強行使它滅亡呢？怎麼能說能滅除迷惑呢？用其他法來滅除迷惑是外道的說法。意思是說智慧光明力量強大，迷惑黑暗自性弱小，智慧能滅除迷惑，也是不對的。為什麼呢？兩種法都是產生時就滅亡，生死強弱，怎麼能滅除其他事物呢？ 善男子，一切諸法有兩種滅亡（乃至），生起不同，滅亡不同，沒有造作者。 按僧亮的說法：事物有強行使其他事物滅亡，這個道理是不成立的。引用來破斥它。一種是念念生滅，像水一樣，滅了之後繼續產生，就是上面的自性滅。一種是像火焚燒柴火，不再繼續，是畢竟滅。應該有剩餘的灰燼。
【English Translation】 English version: Refutation. If one can refute, then there is no need to fully cultivate the Eightfold Path. If one cannot refute, then the Eightfold Path also cannot. Here, the analogy of a blind person is used to enlighten him. Good man, like the firmness of earth, the heat of fire (and so on), it is definitely impossible to break through all afflictions. According to Sengliang: The fifth gate distinguishes between extinction and non-extinction. If the nature of affliction is extinguished, wisdom cannot extinguish it; if the nature is not extinguished, wisdom also cannot extinguish it. First, the five great elements are used as an analogy, and firmness and so on are also the same. Baoliang said: The fifth gate divides this into three meanings. It explains that there is no meaning of annihilation either. First, the four great elements are used as an analogy, each with its own nature. Who made it so? The second meaning is that if it is said that like the saltiness of salt is strong and can make other things salty, and wisdom is strong and can eliminate afflictions, that is also not right. The last meaning is that both afflictions and wisdom are extinguished moment by moment. If it is said that wisdom can cut off afflictions, that is also not right. Good man, like the saltiness of salt can make other things salty (and so on), the nature of wisdom cannot break through afflictions. According to Sengliang: It explains that the knotting nature of affliction is not extinguished, and wisdom cannot extinguish it. If the saltiness can make the blandness disappear to compare wisdom can extinguish afflictions, this reason is not right. Why? Because saltiness and blandness cannot exist at the same time. When saltiness arises, blandness has already passed. The past things perish by themselves, not by saltiness. If the Dharma does not perish, how can it be said that wisdom can forcibly make it perish? If the past things perish, not by themselves, how can it be said that it is forcibly made to perish? How can it be said that it can eliminate delusion? Using other Dharmas to eliminate delusion is a heretical statement. It means that the wisdom light power is strong, the delusion darkness nature is weak, and wisdom can eliminate delusion, which is also not right. Why? Both Dharmas are extinguished when they arise, and how can birth and death, strength and weakness, eliminate other things? Good man, all Dharmas have two kinds of extinction (and so on), arising differently, extinction differently, without a creator. According to Sengliang: It is unreasonable for things to forcibly make other things perish. It is quoted to refute it. One is arising and perishing moment by moment, like water, continuing to arise after perishing, which is the above-mentioned nature extinction. One is like fire burning firewood, no longer continuing, which is complete extinction. There should be remaining ashes.
色非慮解。不待方便。任運應起是有也。火緣橫奪。故有餘燼存。可言強滅。心待方便。未來未有。非強滅也。寶亮曰。上五門說法。明無所斷。今從性滅究竟滅下去。定於法相。煩惱亦起即謝。不假治道。故言性滅。究竟滅者。就得解作語。從起一念癡后。則于萬境上不識。若修道得解。于萬境上悉明。迷用永不起。名為究竟滅。夫道生之時。亦無煩惱可斷。若解無斷而斷。名為正義也。本無解時常癡。若一剎那明起。于境悉達。第二運去。方受斷名。前一念無所形。故不得名也。若至第二念去。云向癡今解。本不斷今斷也。
善男子若修集定(至)乃至阿耨多羅三藐三菩提。
案。僧亮曰。由心不教慧。得見空定之用。能大利益者。斷煩惱利也。寶亮曰。勸行人。若不修定。則不得正智正見。亦不體上五門破不破之義也。
善男子菩薩摩訶薩具足(至)菩薩定慧亦復如是。
案。僧亮曰。第三舍用。舍無別法為體也。執急則斷者。草緩則失。急則斷也。專空著斷。譬定多也。舍空著有。譬慧少也。于空不空。于有不有。定慧等舍之用也。寶亮曰。此下正辨定慧相資合用之意。
善男子譬如工匠甘鐹盛金(至)修是二法能大利益。
案。僧亮曰。甘鐹譬定。撓攪譬慧也。
【現代漢語翻譯】 現代漢語譯本：色並非通過思慮理解而得，不依賴任何方便法門。它自然而然地生起，這就是『有』的狀態。火藉助外緣而被撲滅，所以還有殘餘的灰燼存在，可以說它是被強行滅掉的。而心則需要藉助方便法門才能解脫，在未來尚未解脫時，不能說是被強行滅掉的。寶亮說：『前面五門說法，闡明了無所斷的道理。現在從自性滅、究竟滅的角度來說，是爲了確定法相。煩惱生起后立即消謝，不需要任何修治的方法，所以說是自性滅。所謂究竟滅，是從獲得解脫的角度來說的。從生起一念愚癡之後，對於萬事萬物就不認識了。如果通過修行獲得解脫，對於萬事萬物都明瞭，迷惑的作用永遠不再生起，就叫做究竟滅。』當道生起的時候，也沒有煩惱可以斷除。如果理解了無斷而斷的道理，就叫做正義。本來沒有解脫的時候常常是愚癡的，如果在一剎那間明悟生起，對於一切境界都通達了，等到第二個念頭過去，才接受斷除的名稱。前一個念頭沒有形跡，所以不能被命名。如果到了第二個念頭過去，說『過去愚癡現在解脫』，就是本來不斷現在斷除了。 善男子，如果修習禪定，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 僧亮說：『由於心不教導智慧，所以能見到空定的作用，能夠帶來大利益，就是斷除煩惱的利益。』寶亮說：『勸誡修行人，如果不修習禪定，就不能獲得正確的智慧和見解，也不能體會前面五門所說的破與不破的意義。』 善男子，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）具足……菩薩的禪定和智慧也是如此。 僧亮說：『第三是捨棄作用，捨棄沒有別的法作為本體。執著過緊就會斷裂，過於鬆緩就會失去。執著于空，專注于斷除，就像禪定過多。捨棄空而執著于有，就像智慧太少。對於空不空，對於有不有，這就是禪定和智慧平等捨棄的作用。』寶亮說：『下面正是辨析禪定和智慧相互資助、共同作用的意義。』 善男子，譬如工匠用甘鐹（一種容器）盛金……修習這兩種法門能夠帶來大利益。 僧亮說：『甘鐹比喻禪定，撓攪比喻智慧。』
【English Translation】 English version: Color is not understood through deliberation, nor does it depend on expedient means. It arises spontaneously; this is the state of 'being'. Fire is extinguished by external conditions, so there are remaining ashes, and it can be said to be forcibly extinguished. The mind, however, needs expedient means to be liberated; when it is not yet liberated in the future, it cannot be said to be forcibly extinguished. Bao Liang said: 'The previous five gates of teaching explain the principle of nothing to be cut off. Now, speaking from the perspective of self-nature extinction and ultimate extinction is to define the characteristics of phenomena. When afflictions arise, they immediately dissipate, without the need for any cultivation methods, so it is called self-nature extinction. Ultimate extinction refers to the perspective of attaining liberation. From the moment a thought of ignorance arises, one does not recognize the myriad things. If one attains liberation through cultivation, one understands all things, and the function of delusion never arises again, which is called ultimate extinction.' When the Dao arises, there are no afflictions to be cut off. If one understands the principle of cutting off without cutting off, it is called the correct meaning. Originally, one is always ignorant when there is no liberation. If enlightenment arises in an instant, one understands all realms. Only after the second thought passes does one receive the name of cutting off. The previous thought has no form, so it cannot be named. If it reaches the point where the second thought passes and one says, 'In the past, I was ignorant, but now I am liberated,' it means that what was originally not cut off is now cut off. Good man, if you cultivate samadhi (定, Dhyana, meditation), until you attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Seng Liang said: 'Because the mind does not instruct wisdom, it can see the function of emptiness samadhi, which can bring great benefits, namely the benefit of cutting off afflictions.' Bao Liang said: 'Admonishing practitioners, if they do not cultivate samadhi, they cannot obtain correct wisdom and views, nor can they understand the meaning of breaking and not breaking as described in the previous five gates.' Good man, a Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) is complete with... The samadhi and wisdom of a Bodhisattva are also like this. Seng Liang said: 'The third is the function of abandonment. Abandonment has no other dharma as its substance. If one clings too tightly, it will break; if it is too loose, it will be lost. Clinging to emptiness and focusing on cutting off is like having too much samadhi. Abandoning emptiness and clinging to existence is like having too little wisdom. Regarding emptiness as not empty, and existence as not existing, this is the function of equal abandonment of samadhi and wisdom.' Bao Liang said: 'Below is the correct analysis of the meaning of samadhi and wisdom mutually assisting and working together.' Good man, it is like a craftsman using a gan guo (甘鐹, a type of container) to hold gold... Cultivating these two dharmas can bring great benefits. Seng Liang said: 'Gan guo is a metaphor for samadhi, and stirring is a metaphor for wisdom.'
善男子菩薩摩訶薩(至)是則名為大涅槃樂。
案。僧亮曰。上說斷結。下說一切德。皆由三法所成也。
善男子定相者名空三昧(至)是名菩薩行菩提道。
案。僧亮曰。有相觀生死也。無相觀涅槃也。
師子吼言世尊云何菩薩知時非時。
案。僧亮曰。將釋上時非時之義故門也。
善男子菩薩摩訶薩(至)是名菩薩知時非時。
案。僧亮曰。不宜修智者。智增則慢甚。
若有菩薩勤修積集(至)是名菩薩知時非時。
案。僧亮曰。不宜修定者。是人根鈍。煩惱勢盛。自疑犯戒。皆由著定。所以宜修空慧也。
善男子若有菩薩定慧二法(至)以是因緣得相涅槃。
案。僧亮曰。二法雖等。煩惱提起。應更兩修。能制煩惱。然後舍也。
師子吼言世尊無十相故(至)即得明瞭見於佛性。
案。僧亮曰。將為始行之人。更問涅槃十有餘名。顯無相之利。令始行修之信也。寶亮曰。此下修道之第十文也。廣因果以結句。若具此十法。則能見佛性。得無相涅槃也。
師子吼言世尊菩薩摩訶薩(至)是名菩薩信心具足。
案。僧亮曰。信心具足者。信為行始故居十法之初也。
二戒具足云何名為(至)則能明見涅槃
【現代漢語翻譯】 現代漢語譯本 善男子，菩薩摩訶薩（偉大的菩薩）… 這就叫做大涅槃樂（Great Nirvana bliss）。 案：僧亮說，上面是說斷除煩惱，下面是說一切功德，都是由三法所成就。 善男子，定相（the aspect of Samadhi）的意義就是空三昧（emptiness Samadhi）… 這就叫做菩薩行菩提道（Bodhi path）。 案：僧亮說，有相是觀察生死，無相是觀察涅槃。 師子吼（Simhanada）說，世尊，菩薩如何知道何時是時，何時非時？ 案：僧亮說，將要解釋上面所說的時與非時的意義，所以有此提問。 善男子，菩薩摩訶薩… 這就叫做菩薩知道何時是時，何時非時。 案：僧亮說，不適合修習智慧的人，智慧增長反而會更加傲慢。 如果有菩薩勤奮修習積聚… 這就叫做菩薩知道何時是時，何時非時。 案：僧亮說，不適合修習禪定的人，這種人根器遲鈍，煩惱強烈，自己懷疑犯戒，都是由於執著于禪定，所以應該修習空慧。 善男子，如果有菩薩禪定和智慧兩種法… 因為這個因緣而得到相涅槃（Nirvana with attributes）。 案：僧亮說，兩種法雖然相等，但如果煩惱生起，應該再次修習這兩種法，能夠制伏煩惱，然後才能捨棄。 師子吼說，世尊，因為沒有十相的緣故… 就能明瞭地見到佛性（Buddha-nature）。 案：僧亮說，這是爲了初學者，再次詢問涅槃的十個以上的名稱，彰顯無相的利益，讓初學者修習並生起信心。寶亮說，下面是修道的第十段文字，廣泛地說明因果關係以總結全句，如果具備這十種法，就能見到佛性，得到無相涅槃。 師子吼說，世尊，菩薩摩訶薩… 這就叫做菩薩信心具足。 案：僧亮說，信心具足，因為信心是修行的開始，所以放在十法之首。 二、戒具足，如何叫做… 就能明見涅槃。
【English Translation】 English version 'Good man, a Bodhisattva-Mahasattva (great Bodhisattva) ... This is called the Great Nirvana Bliss.' Note: Sengliang said, 'The above discusses cutting off afflictions, and the following discusses all virtues, which are all accomplished by the three dharmas.' 'Good man, the aspect of Samadhi is called the emptiness Samadhi ... This is called the Bodhisattva walking the Bodhi path.' Note: Sengliang said, 'Having attributes is observing birth and death; not having attributes is observing Nirvana.' 'Simhanada (Lion's Roar) said, 'World Honored One, how does a Bodhisattva know when it is the right time and when it is not the right time?' Note: Sengliang said, 'It is going to explain the meaning of the above-mentioned right time and not right time, hence this question.' 'Good man, a Bodhisattva-Mahasattva ... This is called a Bodhisattva knowing when it is the right time and when it is not the right time.' Note: Sengliang said, 'For those who are not suitable to cultivate wisdom, increasing wisdom will only increase arrogance.' 'If there is a Bodhisattva who diligently cultivates and accumulates ... This is called a Bodhisattva knowing when it is the right time and when it is not the right time.' Note: Sengliang said, 'For those who are not suitable to cultivate Samadhi, these people have dull roots, strong afflictions, and doubt themselves for violating precepts, all due to attachment to Samadhi. Therefore, they should cultivate emptiness wisdom.' 'Good man, if there is a Bodhisattva who has both Samadhi and wisdom ... Because of this cause and condition, they attain Nirvana with attributes.' Note: Sengliang said, 'Although the two dharmas are equal, if afflictions arise, one should cultivate these two dharmas again, be able to subdue afflictions, and then abandon them.' 'Simhanada said, 'World Honored One, because there are no ten aspects ... one can clearly see the Buddha-nature.' Note: Sengliang said, 'This is for beginners, asking again about the more than ten names of Nirvana, highlighting the benefits of non-appearance, so that beginners can cultivate and generate faith. Baoliang said, 'The following is the tenth section on cultivation, extensively explaining cause and effect to conclude the sentence. If one possesses these ten dharmas, one can see the Buddha-nature and attain Nirvana without attributes.' 'Simhanada said, 'World Honored One, a Bodhisattva-Mahasattva ... This is called a Bodhisattva having complete faith.' Note: Sengliang said, 'Having complete faith, because faith is the beginning of practice, it is placed at the beginning of the ten dharmas.' 'Second, having complete precepts, what is called ... one can clearly see Nirvana.'
無相。
案。僧亮曰。釋備十行也。可斷者謂生死。不可斷者涅槃。從緣生者有為。從緣見者無為也。果亦如之。
師子吼言世尊如佛先告(至)三菩提是義云何。
案。僧亮曰。第五轉障門。修道轉業次道說也。純陀受報。未有盡期。云何得成三菩提耶。僧宗曰。上縛解修道。成因中已有之難。今轉障勸修。成前無性七執。所以爾者。其云下至畜生。上窮諸佛。皆為福田。若施之者。則福報無盡。豈不以因中無性。永在三有耶。就轉障中。有五段文。初明善惡業轉障體。第二明菩薩以願力。生地獄中。非為實生。簡出此也。第三還正業體。上言業可轉。人情謂。業報渾亂。故更辨。雖復有轉。然業報之義。豈可彰耶。第四明上雖言轉。今出其人。第五明人行何行。故能轉耶。明以如此行故轉。即出轉業之行也。寶亮曰。將明業不定。故先引昔教定業作難。非唯惡業障道。善業亦能障。如昔說。若重心作業。必受果報。若爾純陀今者。重心施佛。受人天果報無盡。何當入聖耶。
世尊如佛經中若施畜生(至)阿耨多羅三藐三菩提。
案。僧亮曰。此明地勝報不可盡業障也。僧宗曰。施畜生者。舉偏教為難也。施闡提者。取其人類也。下極畜生。上窮諸佛。善惡同然。其報無盡。都不明
【現代漢語翻譯】 現代漢語譯本： 『無相』。
案：僧亮說：『這是爲了完備十行。』可以斷除的是指生死，不可斷除的是指涅槃（Nirvana）。從因緣而生的是有為法，從因緣而見的是無為法。果報也是如此。
『師子吼』（Simhanada）說：『世尊，如佛先前所說，乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這是什麼意思？』
案：僧亮說：『這是第五轉障門。修道是爲了轉變業力，這是次第的說法。純陀（Cunda）所受的果報，沒有盡期，怎麼能成就阿耨多羅三藐三菩提呢？』僧宗說：『前面縛解修道，是成就因中已有的困難。現在轉變障礙，勸勉修行，成就前面無性的七種執著。之所以這樣說，是因為從下至畜生，上至諸佛，都是福田。如果施捨給他們，那麼福報就沒有窮盡。豈不是因為因中無性，永遠在三有（欲有、色有、無色有）之中嗎？』在轉障中，有五個段落。首先說明善惡業轉變障礙的本體。第二說明菩薩以願力，生在地獄中，不是真的在那裡出生，這是爲了簡別出來。第三還是正業的本體。上面說業可以轉變，人們認為業報是混亂的，所以進一步辨明，即使有轉變，業報的意義怎麼能彰顯呢？第四說明上面雖然說了轉變，現在指出是什麼樣的人。第五說明人修行什麼行，才能轉變呢？說明因為如此修行才能轉變，這就是轉變業力的修行。』寶亮說：『將要說明業是不定的，所以先引用過去的教義中關於定業的說法來發難。不僅僅是惡業會障礙道，善業也能障礙道。如過去所說，如果以很重的心來作業，必定會受到果報。如果這樣，純陀現在以很重的心來施捨給佛，所受的人天果報沒有窮盡，什麼時候才能入聖呢？』
『世尊，如佛經中所說，如果施捨給畜生，乃至阿耨多羅三藐三菩提。』
案：僧亮說：『這是說明地殊勝，果報不可窮盡，業障也是如此。』僧宗說：『施捨給畜生，是舉出偏頗的教義來發難。施捨給闡提（Icchantika，斷善根的人），是取其人類。下至畜生，上至諸佛，善惡都是一樣，其果報沒有窮盡，完全沒有說明。』
【English Translation】 English version: 'No-form'.
Commentary: Monk Liang said, 'This is to complete the ten practices.' What can be severed refers to birth and death; what cannot be severed is Nirvana. What arises from conditions is conditioned phenomena; what is seen from conditions is unconditioned phenomena. The consequences are also like this.
'Lion's Roar' said, 'World Honored One, as the Buddha previously stated, up to Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), what does this mean?'
Commentary: Monk Liang said, 'This is the fifth gate of transforming obstacles. Cultivating the path is to transform karma; this is a sequential explanation. Cunda's received retribution has no end; how can he achieve Anuttara-samyak-sambodhi?' Monk Zong said, 'The previous binding and liberation through cultivation addresses the difficulty of achieving what is already inherent in the cause. Now, transforming obstacles encourages cultivation, fulfilling the seven attachments of no-self mentioned earlier. The reason for this is that from the lowest animals to the highest Buddhas, all are fields of merit. If one gives to them, the blessings will be inexhaustible. Isn't it because there is no self-nature in the cause that one remains forever in the three realms of existence (desire realm, form realm, formless realm)?' Within the transformation of obstacles, there are five sections. First, it clarifies the substance of good and evil karma transforming obstacles. Second, it explains that Bodhisattvas, through their vows, are born in hell, but not truly born there; this is to distinguish this point. Third, it returns to the substance of correct karma. Above, it was said that karma can be transformed; people think that karmic retribution is chaotic, so it is further clarified that even if there is transformation, how can the meaning of karmic retribution be manifested? Fourth, it explains that although transformation was mentioned above, it now points out what kind of person. Fifth, it explains what practices a person must cultivate to transform karma. It explains that because of such cultivation, transformation is possible; this is the practice of transforming karma.' Bao Liang said, 'Intending to clarify that karma is not fixed, the past teachings on fixed karma are first cited to raise difficulties. Not only does evil karma obstruct the path, but good karma can also obstruct it. As it was said in the past, if one performs actions with a heavy mind, one will surely receive the consequences. If so, Cunda now gives to the Buddha with a heavy mind, and the human and heavenly rewards he receives are inexhaustible; when will he enter the state of sainthood?'
'World Honored One, as it is said in the Buddha's sutras, if one gives to animals, up to Anuttara-samyak-sambodhi.'
Commentary: Monk Liang said, 'This explains that the ground is superior, the retribution is inexhaustible, and the karmic obstacles are also like this.' Monk Zong said, 'Giving to animals is to raise difficulties by citing biased teachings. Giving to Icchantikas (those who have severed their roots of goodness) is to take them as human beings. From the lowest animals to the highest Buddhas, good and evil are the same; their retribution is inexhaustible, and it does not explain at all.'
轉義。是以牽此為難。依如昔教。世尊受純陀之供。則護報無量。何有見佛性成佛時耶。
世尊經中復說若人重心(至)云何復得見於佛性。
案。僧宗曰。第二難。以心重故。果應無盡也。
世尊經中復說施三種人(至)二父母三如來。
案。僧宗曰。第三舉三種病人。起慈悲之重。父母以恩養邊重。如來以四中最勝。施此三。其福則等。引此為證也。
世尊經中復說佛告阿難(至)色無色業亦復如是。
案。僧宗曰。第四舉昔成說。如其無三業者。必成菩提。是則眾生未曾無此之業。則感報無窮。何時當成菩提耶。
世尊如法句偈非空非海中(至)脫之不受業。
案。僧宗曰。第五舉必報不可免也。
又阿尼樓馱言世尊(至)具足成就檀波羅蜜。
案。僧宗曰。第六舉一食之施。尚得八萬劫果。以淺況深也。
世尊若善果報不可盡者(至)阿耨多羅三藐三菩提。
案。僧亮曰。此明心勝也。僧宗曰。第七以善業。類不善業。乃至闡提受報無窮。則無佛性也。
佛言善哉善哉善男子(至)佛十力中業力最深。
案。僧亮曰。業已久滅。果在後生。此理難見。喜生疑謗。故言深心也。僧宗曰。將答所問。故先致嘆也。
【現代漢語翻譯】 現代漢語譯本： 轉義（Zhuanyi，指改變或轉移意義）。這是因為牽涉到這個難題。依照過去的教導，世尊（Shizun，對釋迦牟尼佛的尊稱）接受純陀（Chunda）的供養，則護佑和回報是無量的。那麼，什麼時候才能見到佛性（Foxing，Buddha-nature）併成佛呢？ 世尊在經中又說，如果有人重心（zhongxin，指極大的重視）……那麼，如何才能見到佛性呢？ 案：僧宗（Sengzong，人名）說，這是第二個難題，因為心念的重量，果報應該是沒有窮盡的。 世尊在經中又說，佈施給三種人……一是病人，二是父母，三是如來（Rulai，Tathagata，佛的稱號之一）。 案：僧宗說，這是第三個例子，舉出三種需要慈悲的對象。父母的恩情和養育之恩很重，如來在四種對像中最殊勝。佈施給這三種人，他們的福報是相等的。引用這個作為證據。 世尊在經中又說，佛告訴阿難（Ananda，佛陀的十大弟子之一）……色界（Sejie，Form realm）和無色界（Wusejie，Formless realm）的業也是如此。 案：僧宗說，這是第四個例子，舉出過去已經成立的說法。如果他沒有身口意三業，必定能成就菩提（Puti，Bodhi，覺悟）。既然眾生從來沒有缺少過這些業，那麼所感受的果報是無窮無盡的。什麼時候才能成就菩提呢？ 世尊如《法句經》（Fajujing，Dhammapada）的偈頌所說，不在空中，不在海中……脫離了也無法不受業報。 案：僧宗說，這是第五個例子，說明業報是必定要承受的，無法避免。 另外，阿尼樓馱（Aniluo，Aniruddha，佛陀的十大弟子之一）說，世尊……具足成就檀波羅蜜（Tanboluomi，Danaparamita，佈施波羅蜜）。 案：僧宗說，這是第六個例子，舉出一餐的佈施，尚且能得到八萬劫的果報，用淺顯的例子來比喻深奧的道理。 世尊，如果善果的報應是不可窮盡的……阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi，Anuttara-samyak-sambodhi，無上正等正覺）。 案：僧亮（Sengliang，人名）說，這說明了心念的力量是強大的。僧宗說，這是第七個例子，用善業來類比不善業，乃至一闡提（Yichanti，Icchantika，斷善根的人）所受的果報是無窮無盡的，那麼就沒有佛性了。 佛說，善哉！善哉！善男子……在佛的十力（Shili，Ten powers of a Buddha）中，業力最為深重。 案：僧亮說，業已經很久以前滅亡了，果報在後來產生，這個道理難以理解，容易產生懷疑和誹謗，所以說是深心。僧宗說，將要回答所提出的問題，所以先讚歎。
【English Translation】 English version: Transference. This is because it involves this difficulty. According to the past teachings, when the World Honored One (Shizun, a respectful title for Shakyamuni Buddha) received the offering of Chunda, the protection and reward are immeasurable. Then, when will one see the Buddha-nature (Foxing, Buddha-nature) and become a Buddha? The World Honored One also said in the sutra, if a person has great emphasis (zhongxin, great importance)... then how can one see the Buddha-nature? Note: Sengzong (Sengzong, a person's name) said, this is the second difficulty, because of the weight of the mind, the karmic result should be endless. The World Honored One also said in the sutra, giving to three types of people... one is the sick, two are parents, and three is the Tathagata (Rulai, Tathagata, one of the titles of the Buddha). Note: Sengzong said, this is the third example, citing three objects in need of compassion. The kindness and nurturing of parents are heavy, and the Tathagata is the most supreme among the four objects. Giving to these three, their blessings are equal. This is cited as evidence. The World Honored One also said in the sutra, the Buddha told Ananda (Ananda, one of the Buddha's ten great disciples)... the karma of the Form Realm (Sejie, Form realm) and the Formless Realm (Wusejie, Formless realm) is also like this. Note: Sengzong said, this is the fourth example, citing a statement that has already been established in the past. If he does not have the three karmas of body, speech, and mind, he will surely achieve Bodhi (Puti, Bodhi, enlightenment). Since sentient beings have never lacked these karmas, then the karmic retribution they experience is endless. When will one achieve Bodhi? The World Honored One, as the verse in the 'Dhammapada' (Fajujing, Dhammapada) says, 'Not in the sky, not in the sea... even if one escapes, one cannot avoid karmic retribution.' Note: Sengzong said, this is the fifth example, illustrating that karmic retribution is inevitable and cannot be avoided. In addition, Aniruddha (Aniluo, Aniruddha, one of the Buddha's ten great disciples) said, 'World Honored One... fully accomplishes Dana Paramita (Tanboluomi, Danaparamita, the perfection of giving).' Note: Sengzong said, this is the sixth example, citing that even the offering of one meal can bring the karmic result of eighty thousand kalpas, using a simple example to illustrate a profound principle. World Honored One, if the retribution of good karma is inexhaustible... Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi, Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Note: Sengliang (Sengliang, a person's name) said, this illustrates that the power of the mind is strong. Sengzong said, this is the seventh example, using good karma to analogize bad karma, even the retribution received by an Icchantika (Yichanti, Icchantika, a person who has severed their roots of goodness) is endless, then there is no Buddha-nature. The Buddha said, 'Excellent! Excellent! Good man... among the ten powers of a Buddha (Shili, Ten powers of a Buddha), the power of karma is the deepest.' Note: Sengliang said, karma has long since ceased, but the karmic result arises later. This principle is difficult to understand and easily gives rise to doubt and slander, so it is said to be a deep mind. Sengzong said, he is about to answer the question, so he first praises.
善男子有諸眾生(至)為度彼故作如是說。
案。僧亮曰。開昔定說門也。僧宗曰。昔說重報。不可轉移。為人不信。故作定說。若窮撿于理。則不如是。夫業乃非不得果。但更有餘緣。脫其前果。故言可轉也。寶亮曰。本為下愚無智者說也。眾生於中。不信得果。故唱言是定也。
善男子一切作業有輕有重(至)一決定二不決定。
案。僧亮曰。開今不定門。是為一切不定也。寶亮曰。此下一往先開三門。第一辨不定。第二齣愚智。第三齣二人所行之法。
善男子或有人言惡業無果(至)一切作業無不得果。
案。僧亮曰。釋昔定說門也。
善男子或有重業可得作輕(至)雖不定得亦非不得。
案。僧亮曰。從作業有輕有重。此第一翻。明業皆不定。
善男子一切眾生凡有二種(至)現也輕業地獄重受。
案。僧亮曰。釋不定門也。唯有愚智者。釋所以不定者由人也。重惡輕受。非都不受也。僧宗曰。此正釋轉義也。言愚人造業。乃應得輕苦。以其不知慚愧修善之方。則罪障日夜增長。回此輕報。地獄重受。若是智人。昔曾造惡種此業勢。既感三途。亦感輕苦。以其有修身戒心慧之緣。遂使重苦之報。不復受也。但受頭痛等苦故。義唱為轉也。寶亮曰。
【現代漢語翻譯】 現代漢語譯本 『善男子，對於那些眾生……』（直至）『爲了度化他們，才這樣說。』
註釋：僧亮說：『這是開啟過去所認定的說法之門。』僧宗說：『過去認為業報是確定的，不可轉移。因為人們不相信，所以才說業報是確定的。如果深入探究其中的道理，則並非如此。業並非一定不會結果，而是因為有其他的因緣，使其先前的結果脫落，所以說業是可以轉變的。』寶亮說：『這是為那些愚昧無知的人說的。眾生對此不相信會得到果報，所以才宣稱這是確定的。』
『善男子，一切作業有輕有重……』（直至）『一是決定，二是不決定。』
註釋：僧亮說：『這是開啟現在不確定的說法之門，是爲了說明一切都是不確定的。』寶亮說：『下面首先開啟三扇門：第一是辨別不確定性，第二是指出愚昧和智慧的區別，第三是指出這兩種人所修行的法門。』
『善男子，或者有人說惡業沒有果報……』（直至）『一切作業沒有不得果報的。』
註釋：僧亮說：『這是解釋過去所認定的說法之門。』
『善男子，或者有重的業可以變得輕微……』（直至）『雖然不一定得到果報，但也並非完全得不到。』
註釋：僧亮說：『從作業有輕有重開始，這是第一層意思，說明業都是不確定的。』
『善男子，一切眾生凡有二種……』（直至）『現在以輕微的業在地獄中承受沉重的果報。』
註釋：僧亮說：『這是解釋不確定之門。只有愚昧和智慧的人，才能解釋不確定的原因在於人。重的惡業以輕微的方式承受果報，並非完全不承受。』僧宗說：『這正是解釋轉變的含義。愚人造業，本應得到輕微的苦報，但因為他們不知道慚愧和修善的方法，罪障日夜增長，將這輕微的果報轉為在地獄中承受沉重的果報。如果是智者，過去曾經造惡，種下這種業的勢力，既然感得三途（saṃsāra，惡道），也感得輕微的苦報，但因為他們有修身、戒心、慧的因緣，於是使沉重的苦報不再承受，只承受頭痛等苦，所以從義理上說是轉變了。』寶亮說：
【English Translation】 English version 'Good man, regarding those sentient beings...' (up to) 'For the sake of liberating them, it is said thus.'
Annotation: Monk Liang said, 'This opens the door to the previously determined teachings.' Monk Zong said, 'The past teachings emphasized fixed retribution, which cannot be transferred. Because people did not believe, it was said that retribution is fixed. If one deeply examines the principle, it is not so. Karma does not necessarily fail to bear fruit, but there are other conditions that cause its previous result to fall away, so it is said that karma can be transformed.' Bao Liang said, 'This was spoken for those who are ignorant and unwise. Sentient beings among them do not believe in obtaining karmic results, so it is proclaimed that it is fixed.'
'Good man, all actions have lightness and heaviness...' (up to) 'One is definite, two are indefinite.'
Annotation: Monk Liang said, 'This opens the door to present uncertainty, to explain that everything is uncertain.' Bao Liang said, 'Below, three doors are opened first: the first is to distinguish uncertainty, the second is to point out the difference between foolishness and wisdom, and the third is to point out the practices of these two types of people.'
'Good man, or some say that evil deeds have no consequences...' (up to) 'All actions without exception have consequences.'
Annotation: Monk Liang said, 'This explains the door of past fixed teachings.'
'Good man, or heavy karma can be made light...' (up to) 'Although the result is not necessarily obtained, it is not that it is not obtained at all.'
Annotation: Monk Liang said, 'Starting from actions having lightness and heaviness, this is the first meaning, explaining that karma is all uncertain.'
'Good man, all sentient beings are of two kinds...' (up to) 'Now, with light karma, one receives heavy suffering in hell.'
Annotation: Monk Liang said, 'This explains the door of uncertainty. Only the foolish and the wise can explain that the reason for uncertainty lies in the person. Heavy evil karma is received in a light manner, but it is not that it is not received at all.' Monk Zong said, 'This precisely explains the meaning of transformation. Foolish people create karma and should receive light suffering, but because they do not know the methods of shame and cultivating goodness, their karmic obstacles increase day and night, transforming this light retribution into heavy suffering in hell. If they are wise, they have created evil in the past, planting the power of this karma. Since they experience the three evil paths (saṃsāra, evil realms), they also experience light suffering, but because they have the conditions of cultivating the body, precepts, mind, and wisdom, they cause the heavy suffering to no longer be received, only receiving suffering such as headaches, so it is said to be transformed in meaning.' Bao Liang said:
此第二齣愚智二人也。
師子吼言世尊若如是者(至)清凈梵行及解脫果。
案。僧亮曰。難意若定受者。可修梵行。求解脫不定。何用求離耶。僧宗曰。業既不定。會當轉惡生善也。寶亮曰。此下第三齣愚智二人所行之法也。將欲明義。故師子吼先作此難云。若必不定。則自得去。何用修道耶。
佛言善男子若一切業(至)則修梵行及解脫果。
案。僧亮曰。答意若以決定。云何可脫。緣不定故。所以須修梵行。以求解脫耳。僧宗曰。正以法相不定故。可得修有轉義也。若使定不可轉者。惡家常應為惡。乃至少時作業。應少時受。
善男子若能遠離一切惡業(至)云何而有修道涅槃。
案。僧亮曰。重舉諸業。謂若定者。則有如是失也。寶亮曰。正以不定故須修道。若必定者。修道何益耶。
善男子業有二種定以不定。
案。僧亮曰。此下廣前三門。后又重舉愚智二人。總結句。併合前後凡七門。
定業有二一報定二時定(至)所謂現受生受后受。
案。僧亮曰。釋上定不定業也。優婆塞戒說。業有四種。一報定時定。二報定時不定。三時定報不定。四時不定報不定也。今說二者。以初二報定。合為一也。僧宗曰。向已明有轉。今廣出報定世定。為
【現代漢語翻譯】 現代漢語譯本： 這是第二段關於愚人和智者的討論。
師子吼（Śīla-ghoṣa，人名）說：『世尊，如果像您所說的那樣（一切業都不確定），那麼修清凈梵行（brahmacarya，清凈的行為）和獲得解脫的果報又有什麼意義呢？』
按：僧亮（僧侶名）說：『如果業的果報是確定的，那麼修行梵行是可以理解的。但如果解脫是不確定的，那麼為什麼要尋求脫離輪迴呢？』僧宗（僧侶名）說：『既然業是不確定的，那麼就有可能從惡轉為善。』寶亮（僧侶名）說：『下面第三段是關於愚人和智者所奉行的法。爲了闡明這個道理，師子吼首先提出這個疑問：如果一切都是不確定的，那麼自然會得到解脫，又何必修行呢？』
佛說：『善男子，如果一切業都是（確定的），那麼修梵行和獲得解脫的果報又有什麼意義呢？』
按：僧亮說：『佛陀的回答是，如果業的果報是確定的，那麼如何才能解脫呢？正因為業是不確定的，所以才需要修行梵行，以求解脫。』僧宗說：『正因為法的性質是不確定的，所以才有可能通過修行來轉變。如果業是絕對不能轉變的，那麼作惡的人就應該永遠作惡，哪怕只是短暫地作惡，也應該只承受短暫的果報。』
『善男子，如果能夠遠離一切惡業（而業的果報是確定的），那麼又怎麼會有修道和涅槃（nirvāṇa，寂滅）呢？』
按：僧亮說：『佛陀再次強調諸業，意思是如果業的果報是確定的，就會有這樣的過失。』寶亮說：『正因為業是不確定的，所以才需要修行。如果業的果報是確定的，那麼修行又有什麼用呢？』
『善男子，業有兩種：確定的和不確定的。』
按：僧亮說：『下面將詳細闡述前面的三種情況，然後再次提到愚人和智者，總結全文。總共分為七個部分。』
『定業有兩種：一是報定，二是時定（即果報是確定的，時間是確定的），所謂現受、生受、后受（即現在受報、來世受報、以後受報）。』
按：僧亮說：『這是解釋上面所說的定業和不定業。《優婆塞戒經》中說，業有四種：一是報定時定，二是報定時不定，三是時定報不定，四是時不定報不定。現在只說兩種，是因為把前兩種報定合併爲一種。』僧宗說：『前面已經說明業是可以轉變的，現在詳細說明報定和時定，是爲了……』
【English Translation】 English version: This is the second section discussing the foolish and the wise.
Śīla-ghoṣa (Lion's Roar) said: 'World Honored One, if it is as you say (that all karma is uncertain), then what is the point of cultivating pure brahmacarya (pure conduct) and attaining the fruit of liberation?'
Note: Saṃghaliṅga (monk's name) said: 'If the result of karma is fixed, then it is understandable to cultivate brahmacarya. But if liberation is uncertain, then why seek to escape saṃsāra (cycle of rebirth)?' Saṃghacandra (monk's name) said: 'Since karma is uncertain, it is possible to turn from evil to good.' Ratnaliṅga (monk's name) said: 'The following third section is about the practices followed by the foolish and the wise. In order to clarify this principle, Śīla-ghoṣa first raises this question: If everything is uncertain, then liberation will be attained naturally, so why bother to cultivate?'
The Buddha said: 'Good man, if all karma were (fixed), then what would be the point of cultivating brahmacarya and attaining the fruit of liberation?'
Note: Saṃghaliṅga said: 'The Buddha's answer is that if the result of karma is fixed, then how can one be liberated? It is precisely because karma is uncertain that one needs to cultivate brahmacarya in order to seek liberation.' Saṃghacandra said: 'It is precisely because the nature of dharma is uncertain that it is possible to transform through cultivation. If karma were absolutely unchangeable, then evil-doers should always do evil, and even if they do evil only briefly, they should only suffer briefly.'
'Good man, if one could stay away from all evil karma (and the result of karma were fixed), then how could there be cultivation and nirvāṇa (extinction of suffering)?'
Note: Saṃghaliṅga said: 'The Buddha emphasizes karma again, meaning that if the result of karma were fixed, there would be such faults.' Ratnaliṅga said: 'It is precisely because karma is uncertain that one needs to cultivate. If the result of karma were fixed, then what would be the use of cultivation?'
'Good man, there are two kinds of karma: fixed and unfixed.'
Note: Saṃghaliṅga said: 'The following will elaborate on the previous three situations, and then mention the foolish and the wise again, summarizing the entire text. It is divided into seven parts in total.'
'There are two kinds of fixed karma: one is fixed in result, and the other is fixed in time (i.e., the result is fixed, and the time is fixed), namely, presently received, subsequently received, and later received (i.e., receiving retribution in the present life, receiving retribution in the next life, and receiving retribution in a later life).'
Note: Saṃghaliṅga said: 'This explains the fixed and unfixed karma mentioned above. The Upāsaka Precept Sutra says that there are four kinds of karma: one is fixed in result and fixed in time, the second is fixed in result and unfixed in time, the third is fixed in time and unfixed in result, and the fourth is unfixed in time and unfixed in result. Now only two are mentioned because the first two fixed results are combined into one.' Saṃghacandra said: 'It has already been explained that karma can be transformed. Now, the fixed result and fixed time are explained in detail in order to...'
彰可轉之義。言報之為理。不出世定報定。若世報俱之。此家為重。若報定世不定。此為第二。若世定報不定。此為第三。若報世俱不定。此為第四。寶亮曰。此下竟三報業。悉為證初第一門業性不定意業有二種。定以不定。今開四句明業體。第一時定報不定。此人作業之時。莫問輕重。但是猛利心中作也。作業成后。更經營運誓心來逐此業。名為業定。若此時差。則永不復受也。報定時不定者。此人作業之時。心極殷重。未必決斷。復無誓心。故或現受生受后受也。俱不定者。作時不重。又不決斷也。二俱定者。與上相違。
善男子若定心作善惡等(至)供養三寶是名定業。
案。僧亮曰。釋定業也。寶亮曰。此四句。第一。第二。第四。于愚人悉定也。若智人者。四句皆不定。愚人無身戒心慧故。所以皆成定報也。
善男子智者善根深固難動(至)一切諸業不名決定。
案。僧亮曰。釋不定業也。
菩薩摩訶薩無地獄業(至)非現生后受是惡業。
案。僧亮曰。已斷定業不定業。不定業愿受之證。一切業不定。令地獄空者。說生之益也。寶亮曰。智人有此四德故。皆不定也。所以菩薩恒在地獄。開悟眾生。若其業定。何能使物離苦。升人天進德也。
複次善男子是賢
【現代漢語翻譯】 現代漢語譯本： 彰顯了業力可以轉變的道理，說明了報應的規律。業報的顯現，不外乎是現世的定業報應是確定的，或者來世的定業報應是確定的。如果現世報應和來世報應都是確定的，那麼這種業力最為嚴重。如果來世報應是確定的，而現世報應不確定，這是第二種情況。如果現世報應是確定的，而來世報應不確定，這是第三種情況。如果來世報應和現世報應都不確定，這是第四種情況。寶亮法師說：以下闡述的三種報應業力，都是爲了證明初門的第一種業性不確定的含義。意業有兩種，確定和不確定。現在展開四句來闡明業的本體。第一種是時間確定而報應不確定。這種人在造業的時候，無論輕重，都是在非常強烈的意念下造作的。造業完成後，更加經營運作，發誓要追逐這個業力，這叫做業定。如果此時出現差錯，那麼就永遠不會再受報了。報應確定而時間不確定，這種人在造業的時候，內心非常殷重，但未必決斷，也沒有發誓的心，所以或者現世受報，或者來世受報，或者以後受報。兩種都不確定，是指造業的時候不殷重，也不決斷。兩種都確定，與上述情況相反。
『善男子，如果以堅定的心去做善事或惡事等，乃至供養三寶（Buddha, Dharma, Sangha），這叫做定業。』
僧亮法師的註解說：這是解釋定業。寶亮法師說：這四句話，第一句、第二句、第四句，對於愚人來說都是確定的。如果是智人，這四句話都不確定。愚人沒有身戒、心戒、慧戒，所以都會成為定報。
『善男子，智者的善根深厚牢固難以動搖，一切諸業都不能稱為決定。』
僧亮法師的註解說：這是解釋不定業。
『菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）沒有地獄業，不是現世受報或來世受報的惡業。』
僧亮法師的註解說：已經斷除了定業和不定業，不定業是願意接受的證明。一切業都是不確定的，使地獄空虛，這是說明了往生的益處。寶亮法師說：智人有這四種德行，所以一切業都是不確定的。所以菩薩恒常在地獄中，開悟眾生。如果業是確定的，怎麼能使眾生脫離痛苦，升入人天，增進德行呢？
『再次，善男子，這位賢者
【English Translation】 English version: It elucidates the principle that karma can be transformed, explaining the law of retribution. The manifestation of karmic retribution is nothing more than the definite retribution in this life being certain, or the definite retribution in the next life being certain. If both the retribution in this life and the retribution in the next life are certain, then this kind of karma is the most serious. If the retribution in the next life is certain, but the retribution in this life is uncertain, this is the second situation. If the retribution in this life is certain, but the retribution in the next life is uncertain, this is the third situation. If neither the retribution in the next life nor the retribution in this life is certain, this is the fourth situation. Baoliang (a monk's name) said: The three kinds of retribution karma described below are all to prove the meaning of the first kind of karmic nature being uncertain in the initial gate. There are two kinds of mental karma, definite and uncertain. Now, four sentences are unfolded to clarify the substance of karma. The first is that the time is definite but the retribution is uncertain. When this kind of person creates karma, regardless of whether it is light or heavy, it is created with a very strong intention. After the karma is created, they further manage and operate it, vowing to pursue this karma, which is called karma being definite. If there is a mistake at this time, then they will never receive retribution again. Retribution is definite but time is uncertain, this kind of person is very earnest in their heart when creating karma, but may not be decisive, and does not have a vow, so they may receive retribution in this life, or in the next life, or later. Both are uncertain, which means that they are not earnest or decisive when creating karma. Both are definite, which is the opposite of the above situation.
'Good man, if with a steadfast mind one does good or evil deeds, etc., even offering to the Three Jewels (Buddha, Dharma, Sangha), this is called definite karma.'
The annotation of Monk Liang says: This is an explanation of definite karma. Baoliang said: These four sentences, the first, second, and fourth, are all definite for foolish people. If they are wise people, these four sentences are all uncertain. Foolish people do not have bodily precepts, mental precepts, or wisdom precepts, so they will all become definite retribution.
'Good man, the good roots of the wise are deep and firm and difficult to move, all karmas are not called definite.'
The annotation of Monk Liang says: This is an explanation of uncertain karma.
'Bodhisattva Mahasattvas (Bodhisattva Mahasattva, great Bodhisattvas) have no hell karma, and are not evil karma that is received in this life or the next life.'
The annotation of Monk Liang says: Definite karma and uncertain karma have been cut off, and uncertain karma is proof of willingness to accept it. All karma is uncertain, making hell empty, which explains the benefit of rebirth. Baoliang said: Wise people have these four virtues, so all karma is uncertain. Therefore, Bodhisattvas are constantly in hell, enlightening sentient beings. If karma is definite, how can they enable beings to escape suffering, ascend to humans and gods, and improve their virtues?
'Furthermore, good man, this virtuous one'
劫中(至)非現生后受是惡業。
案。僧亮曰。前說無地獄業。此說無業而現受。寶亮曰。明諸菩薩化生其中。以證業之不定。
複次善男子是賢劫中(至)非現生后受是惡業。
案。僧亮曰。次說無餓鬼業亦現受也。
善男子我于賢劫生屠膾家(至)非現生后受是惡業。
案。僧亮曰。次說無十六惡律儀。亦現受也。
善男子是賢劫中復生邊地(至)非現生后受是惡業。
案。僧亮曰。次說無八難等執障。
善男子我念往昔(至)是名菩薩摩訶薩說現世報。
案。僧亮曰。廣出提婆達多。往昔緣起事耳。
善男子我念往昔(至)是名菩薩摩訶薩說現世報。
案。僧亮曰。又廣舉緣起。重證久來無也。
善男子善業生報后報(至)一切諸業悉得現報。
案。僧亮曰。嚮明現報。今舉生后亦如是。皆是慈善願力。亦現受也。
不善惡業得現報者(至)是名惡業現受果報。
案。僧亮曰。嚮明以善業愿受。今明以惡受也。
生報者如一闡提犯四重禁及五逆罪。
案。僧亮曰。此三人皆重。故生報也。唯人能起此業。而人身小。受苦少故。不得現受也。
后報者如持戒人深發誓愿(至)轉輪聖王教化眾生
【現代漢語翻譯】 現代漢語譯本 劫中（至）非現生后受是惡業。
案。僧亮曰：前面說沒有地獄業，這裡說沒有業而現世就受報。寶亮曰：說明諸菩薩化生在其中，以此來證明業的不確定性。
複次，善男子，是賢劫中（至）非現生后受是惡業。
案。僧亮曰：接下來是說沒有餓鬼業，也是現世受報。
善男子，我于賢劫生屠膾家（至）非現生后受是惡業。
案。僧亮曰：接下來是說沒有十六惡律儀，也是現世受報。
善男子，是賢劫中復生邊地（至）非現生后受是惡業。
案。僧亮曰：接下來是說沒有八難等執障。
善男子，我念往昔（至）是名菩薩摩訶薩說現世報。
案。僧亮曰：廣泛地舉出提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）往昔的因緣事蹟。
善男子，我念往昔（至）是名菩薩摩訶薩說現世報。
案。僧亮曰：又廣泛地舉出因緣事蹟，再次證明長久以來（業報）的不確定性。
善男子，善業生報后報（至）一切諸業悉得現報。
案。僧亮曰：前面說明現世報，現在舉出生報和后報也是如此，都是慈善的願力，也是現世受報。
不善惡業得現報者（至）是名惡業現受果報。
案。僧亮曰：前面說明以善業發願受報，現在說明以惡業受報。
生報者如一闡提（Icchantika，斷善根的人）犯四重禁及五逆罪。
案。僧亮曰：這三種人都罪孽深重，所以是來世受報。只有人才能造作這些惡業，而人身渺小，所受的苦難也少，所以不能現世受報。
后報者如持戒人深發誓愿（至）轉輪聖王（Chakravartin，以正法統治世界的理想君王）教化眾生。
【English Translation】 English version In a kalpa (aeon) (to) not experiencing the retribution of evil karma in the present life or the next.
Note: Monk Liang said, 'The previous passage stated that there is no hell karma; this passage states that there is no karma that is experienced in the present life.' Bao Liang said, 'It clarifies that various Bodhisattvas are born there, thereby proving the uncertainty of karma.'
Furthermore, good man, in this Bhadrakalpa (Auspicious Aeon) (to) not experiencing the retribution of evil karma in the present life or the next.
Note: Monk Liang said, 'Next, it speaks of no preta (hungry ghost) karma also being experienced in the present life.'
Good man, I was born into a butcher's family in this Bhadrakalpa (to) not experiencing the retribution of evil karma in the present life or the next.
Note: Monk Liang said, 'Next, it speaks of no sixteen evil precepts, also being experienced in the present life.'
Good man, in this Bhadrakalpa, I was born in a remote borderland (to) not experiencing the retribution of evil karma in the present life or the next.
Note: Monk Liang said, 'Next, it speaks of no eight difficulties or other hindrances.'
Good man, I recall in the past (to) this is called the present-life retribution spoken of by a Bodhisattva-Mahasattva.
Note: Monk Liang said, 'It extensively cites the past causes and conditions of Devadatta (Buddha's cousin who opposed him).'
Good man, I recall in the past (to) this is called the present-life retribution spoken of by a Bodhisattva-Mahasattva.
Note: Monk Liang said, 'Again, it extensively cites causes and conditions, re-proving the absence (of fixed retribution) from a long time ago.'
Good man, good karma brings retribution in the present life or the next (to) all karmas can receive retribution in the present life.
Note: Monk Liang said, 'Previously, it clarified present-life retribution; now, it mentions retribution in the next life as well. All are due to compassionate vows and are also experienced in the present life.'
Those who receive present-life retribution for unwholesome evil karma (to) this is called the present-life retribution of evil karma.
Note: Monk Liang said, 'Previously, it clarified receiving retribution through vows made with good karma; now, it clarifies receiving retribution through evil karma.'
Retribution in the next life is like an Icchantika (one who has severed their roots of goodness) violating the four major prohibitions and committing the five rebellious acts.
Note: Monk Liang said, 'These three types of people have heavy offenses, so their retribution is in the next life. Only humans can create these karmas, and the human body is small, so the suffering experienced is less, and therefore, they cannot receive retribution in the present life.'
Retribution in a later life is like a person who upholds the precepts and makes profound vows (to) a Chakravartin (wheel-turning king) teaching sentient beings.
。
案。僧亮曰。凈戒身報。得凈戒身。及轉輪王。非一身可集。故后報受也。
善男子若業定得現世報者(至)無善藏者輕業重受。
案。僧亮曰。現報業輕。不能得后報。后報業重。故現生正報也。寶亮曰。凡有十二譬。廣上第二門出愚智二人事也。蓋欲顯智者之解。愚者之蔽。可不誡哉。
大般涅槃經集解卷第六十 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十一
廣辨轉障義 廣釋修身義舉四蛇一篋為喻 廣釋修戒義 廣釋修心義 廣釋修慧義 重明修身戒心慧義 重明轉重為輕轉輕為重義 師子吼重舉六事為難謂不須修道 佛舉恒河七人譬明應須修道廣答前難 明佛性常故不在因中如十二因緣無定住處
師子吼品之第八
師子吼菩薩言世尊(至)地獄重報現世輕受。
案。僧亮曰。上說愚智二譬。未說二人所行。今說身戒心慧。是智者所行。以證道能轉障也。僧宗曰。此下廣明二種善惡業相也。謂人用如此業則轉。用如此業。則不轉也。寶亮曰。此下第三廣上二人所行之法也。將明所行法故。一往先舉二人也。就此中。明清凈梵行。凡有三種也。若依今日經教。修身戒心慧。一切業悉不定。修身者。作
【現代漢語翻譯】 現代漢語譯本： 案：僧亮說：『清凈的戒律之身，能得到清凈的戒律之身，以及轉輪聖王的果報，並非一生可以同時成就。』所以是在後世才受報。
善男子，如果業力註定要得到現世報應（直到）沒有善業積藏的人，輕微的罪業也會受到沉重的報應。
案：僧亮說：『現世報的業力輕微，不能得到後世報應。後世報的業力深重，所以在今生承受主要的果報。』寶亮說：『總共有十二個比喻，詳細內容在第二門中講述了愚人和智者的事蹟。』大概是想要彰顯智者的理解，愚者的矇蔽，難道不應該以此為警戒嗎？
《大般涅槃經集解》卷第六十 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第六十一
廣辨轉障義 廣釋修身義 舉四蛇一篋為喻 廣釋修戒義 廣釋修心義 廣釋修慧義 重明修身戒心慧義 重明轉重為輕轉輕為重義 師子吼重舉六事為難謂不須修道 佛舉恒河七人譬明應須修道廣答前難 明佛性常故不在因中如十二因緣無定住處
師子吼品第八
師子吼菩薩說：『世尊（直到）地獄的重報在現世輕易地承受。』
案：僧亮說：『上面講述了愚人和智者的兩個比喻，還沒有說這兩人所做的事情。現在說修身、修戒、修心、修慧，這是智者所做的事情，用來證明修道能夠轉化業障。』僧宗說：『這以下廣泛地闡明兩種善惡業的相狀。』意思是說，人如果運用這樣的業力就能轉化，運用那樣的業力就不能轉化。寶亮說：『這以下第三部分廣泛地闡述了愚人和智者所修行的法門。』將要闡明所修行的法門，所以先概括地舉出愚人和智者。就在這其中，闡明清凈的梵行，總共有三種。如果依照今天的經教，修身、修戒、修心、修慧，一切業力都不固定。修身的人，造作……
【English Translation】 English version: Commentary: The monk Liang said, 'A pure body of precepts obtains a pure body of precepts, as well as the reward of a Chakravartin King (Wheel-Turning King), which cannot be accumulated in one lifetime.' Therefore, the reward is received in a later life.
Good man, if karma is destined to receive retribution in the present life (until) those who have no accumulation of good karma will receive heavy retribution for light offenses.
Commentary: The monk Liang said, 'Karma with present retribution is light and cannot obtain retribution in a later life. Karma with later retribution is heavy, so one receives the main retribution in this life.' Bao Liang said, 'There are a total of twelve metaphors, with detailed content in the second section discussing the affairs of the foolish and the wise.' It is probably intended to highlight the understanding of the wise and the obscuration of the foolish. Shouldn't we take this as a warning?
The Great Nirvana Sutra Collected Commentaries, Volume 60 Taisho Tripitaka Volume 37, No. 1763, The Great Nirvana Sutra Collected Commentaries
The Great Nirvana Sutra Collected Commentaries, Volume 61
Extensive Discussion on the Meaning of Transforming Obstacles, Extensive Explanation of Cultivating the Body, Using the Metaphor of Four Snakes and One Basket, Extensive Explanation of Cultivating Precepts, Extensive Explanation of Cultivating the Mind, Extensive Explanation of Cultivating Wisdom, Re-emphasizing the Meaning of Cultivating Body, Precepts, Mind, and Wisdom, Re-emphasizing the Meaning of Transforming Heavy into Light and Transforming Light into Heavy, Lion's Roar Repeatedly Raises Six Matters as Difficulties, Claiming There is No Need to Cultivate the Path, Buddha Uses the Metaphor of Seven People in the Ganges River to Explain the Need to Cultivate the Path, Extensive Answer to Previous Difficulties, Clarifying that Buddha-nature is Constant and Therefore Not in the Cause, Like the Twelve Links of Dependent Origination Without a Fixed Abode
Chapter Eight, Lion's Roar
The Lion's Roar Bodhisattva said, 'World Honored One (until) the heavy retribution of hell is easily received in the present life.'
Commentary: The monk Liang said, 'Above, two metaphors of the foolish and the wise were discussed, but the actions of these two people were not yet discussed. Now, cultivating the body, precepts, mind, and wisdom are discussed, which are the actions of the wise, used to prove that cultivating the path can transform karmic obstacles.' The monk Zong said, 'Below, the characteristics of two kinds of good and evil karma are extensively explained.' It means that if people use such karma, it can be transformed, and if they use that kind of karma, it cannot be transformed. Bao Liang said, 'Below, the third part extensively explains the Dharma practiced by the foolish and the wise.' Since the Dharma to be practiced is about to be explained, the foolish and the wise are first mentioned in general. Within this, the pure Brahma-conduct is explained, totaling three kinds. If according to today's sutra teachings, cultivating the body, precepts, mind, and wisdom, all karma is not fixed. Those who cultivate the body, create...'
四念處觀。修戒者凈身口意。得正語正業戒。修身者。得釋定。修慧者。入無漏解。若修此四法。則轉重業而輕受。論此義實難解。若修相善。遏重用輕。理亦可然。而今修此四法。乃是無漏。初無漏力。自能治重者。余輕業非已家之力。自人天中受。何轉之有。理實無輕。今有此言。為于愚人。愚人既聞此之說。便欲勤修。若修此四成就。則重者先遣也。餘業在人天中受者。本是曏者。重家之眷屬。凡作此重業。要有方便。非忽然頓重。若使無向四法。莫問輕重。並受地獄報。今既修四力。所餘輕者。不能獨得重報。於人天輕受。故云轉重為輕。轉輕為重義亦然。輕業本應得人天。既無心戒力。遂將此業。在三塗中受。亦非輕業得重處也。
佛言一切眾生凡有二種(至)身戒心慧是名愚癡。
案。僧亮曰。下有複次。明此四法寄一深淺廣略為辭耳。此且總判愚智二途也。辨修不修也。
云何名為不修身(至)不修聖行名不修慧。
案。僧亮曰。第一翻。五根是身業。亦是煩惱。導首故說也。
複次不修身者不能具足(至)不修慧者不修梵行故。
案。僧亮曰。第二翻。戒以防身。戒不具足。謂不修身也。
複次不修身者不能觀身(至)不善護心名不修慧。
案。
【現代漢語翻譯】 現代漢語譯本： 四念處觀：修持戒律的人，能夠凈化身、口、意三業，從而獲得正語和正業的戒律。修持身念處的人，能夠獲得禪定。修持慧念處的人，能夠證入無漏的解脫境界。如果修持這四種方法（四念處），就能將原本沉重的業報轉化為較輕的承受。 有人認為這個道理難以理解。如果修持善的相，抑制沉重的業力使其減輕，這個道理或許可以成立。但現在修持的這四念處法門，是屬於無漏的。最初的無漏之力，自然能夠治理沉重的業報。其餘較輕的業報，並非僅憑自身的力量，而是在人天道中承受，又有什麼轉化可言呢？實際上並沒有減輕。現在這樣說，是爲了開導愚笨的人。愚笨的人聽了這種說法，就會努力勤奮地修持。如果修持這四念處成就，那麼沉重的業報會先被遣除。其餘在人天道中承受的業報，原本就是屬於沉重業報的眷屬。凡是造作這種沉重業報，都需要有方便，並非突然一下子就變得沉重。如果不用這四念處法門，無論輕重業報，都會承受地獄的果報。現在既然修持四念處的力量，所剩餘的輕微業報，就不能單獨招感沉重的果報，而是在人天道中輕輕地承受，所以說能將重業轉化為輕業。將輕業轉化為重業的道理也是一樣。輕微的業報本來應該在人天道中受報，但因為沒有心戒的力量，於是將這種業報在三惡道中承受，也不是輕微的業報本身能夠招感沉重果報。
佛說：一切眾生大致有兩種狀態（至）身戒、心慧，這就叫做愚癡。
案：僧亮說：下面還有進一步的解釋，說明這四種法門，只是根據深淺、廣略來立論而已。這裡只是總的判斷愚笨和智慧兩種途徑，辨別修持與不修持。
什麼叫做不修身（至）不修聖行，叫做不修慧。
案：僧亮說：第一種解釋，五根是身業，也是煩惱的引導者，所以這樣說。
其次，不修身的人，不能具足（至）不修慧的人，因為不修梵行。
案：僧亮說：第二種解釋，戒律用來防禦身，戒律不具足，就叫做不修身。
其次，不修身的人，不能觀身（至）不善於守護心，叫做不修慧。
案：
【English Translation】 English version: The Four Foundations of Mindfulness (四念處觀): One who cultivates precepts purifies body, speech, and mind, thereby obtaining the precepts of Right Speech and Right Action. One who cultivates mindfulness of the body obtains Samadhi (釋定). One who cultivates mindfulness of wisdom enters the unconditioned liberation (無漏解). If one cultivates these four practices (the Four Foundations of Mindfulness), then one can transform heavy karma into lighter suffering. Some argue that this principle is difficult to understand. If one cultivates good characteristics, suppressing heavy karma to lighten it, this principle might be valid. However, the Four Foundations of Mindfulness being cultivated now belong to the unconditioned (無漏). The initial power of the unconditioned naturally governs heavy karma. The remaining lighter karma is not solely by one's own power but is experienced in the realms of gods and humans; what transformation is there to speak of? In reality, there is no lightening. Saying this now is to guide the foolish. The foolish, upon hearing this, will diligently cultivate. If one accomplishes these four practices, then the heavy karma will be eliminated first. The remaining karma experienced in the realms of gods and humans originally belongs to the retinue of heavy karma. All actions of creating heavy karma require expedients; it does not suddenly become heavy. If one does not use these Four Foundations of Mindfulness, regardless of light or heavy karma, one will experience the retribution of hell. Now that one cultivates the power of the Four Foundations, the remaining light karma cannot independently bring about heavy retribution but is lightly experienced in the realms of gods and humans. Therefore, it is said that heavy karma is transformed into light karma. The principle of transforming light karma into heavy karma is also the same. Light karma should originally be experienced in the realms of gods and humans, but because there is no power of precepts of the mind, this karma is experienced in the three evil realms. It is not that light karma itself can bring about heavy retribution.
The Buddha said: All sentient beings generally have two states (to) body precepts, mind, and wisdom; this is called ignorance.
Note: Sangliang (僧亮) said: Below, there is further explanation, clarifying that these four practices are established based on depth, breadth, and brevity. This is just a general judgment of the two paths of foolishness and wisdom, distinguishing between cultivation and non-cultivation.
What is called non-cultivation of the body (to) non-cultivation of noble conduct is called non-cultivation of wisdom.
Note: Sangliang (僧亮) said: The first explanation is that the five roots are actions of the body and also the leaders of afflictions, so it is said this way.
Secondly, one who does not cultivate the body cannot fulfill (to) one who does not cultivate wisdom does not cultivate pure conduct.
Note: Sangliang (僧亮) said: The second explanation is that precepts are used to defend the body; not fulfilling precepts is called not cultivating the body.
Secondly, one who does not cultivate the body cannot contemplate the body (to) not skillfully guarding the mind is called not cultivating wisdom.
Note:
僧亮曰。第三翻。就觀門為義。
複次不修身者不能深觀(至)不能具足般若波羅蜜。
案。僧亮曰。第四翻。就無常門。為義也。
複次不修身者貪著我身(至)不能分別善惡等法。
案。僧亮曰。第五翻。重明上不觀為果也。
複次不修身者不斷我見(至)不修慧者不斷癡心。
案。僧亮曰。第六翻。不斷身見。故不名修也。寶亮曰。上來至此就相涉之義以明四法。若能行此四法。必得其所者。則成智人也。
複次不修身者不能觀身(至)往日供給衣食之恩。
案。僧亮曰。第七翻。不能觀身。五種過患。此有五階。明五門也。此總明五門過患也。寶亮曰。此下訖金翅鳥。第二歷別明四法也。
善男子譬如有王畜四毒蛇(至)若一大瞋則能壞身。
案。僧亮曰。譬苦門也。
善男子如人久病應當至心(至)一切眾生身亦如是。
案。僧亮曰。譬無常門。
善男子亦如芭蕉內無堅實一切眾生身亦如是。
案。僧亮曰。譬空無性門也。
善男子如蛇鼠狼各各相於(至)眾生四大亦復如是。
案。僧亮曰。譬不自在門也。
善男子譬如鵝王不樂冢墓(至)作如是觀不名修身。
案。僧亮曰。凡七譬。
【現代漢語翻譯】 現代漢語譯本 僧亮說：第三種解釋，是從觀想之門來解釋其含義。
其次，不修習身的人不能深入觀想（以至於）不能圓滿具足般若波羅蜜（Prajna Paramita，智慧到彼岸）。
僧亮說：第四種解釋，是從無常之門來解釋其含義。
其次，不修習身的人貪著於我的身體（以至於）不能分別善惡等法。
僧亮說：第五種解釋，是再次闡明上面不觀想的後果。
其次，不修習身的人不能斷除我見（以至於）不修習智慧的人不能斷除愚癡之心。
僧亮說：第六種解釋，不斷除身見，所以不稱為修習。寶亮說：上面到這裡，是從相互關聯的意義來闡明四法。如果能夠實行這四法，必定能夠得到其所應得的，那麼就成為有智慧的人。
其次，不修習身的人不能觀想身體（以至於）忘記往日供給衣食的恩情。
僧亮說：第七種解釋，不能觀想身體，有五種過患。這裡有五個階段，闡明五個門。這裡總共闡明五個門的過患。寶亮說：從下面開始到金翅鳥（Garuda）為止，是第二部分，分別詳細闡明四法。
善男子，譬如國王畜養四條毒蛇（以至於）如果一大發瞋恨，就能毀壞身體。
僧亮說：這是譬喻苦之門。
善男子，譬如人久病，應當至誠（以至於）一切眾生的身體也是這樣。
僧亮說：這是譬喻無常之門。
善男子，又如芭蕉樹，內部沒有堅實之處，一切眾生的身體也是這樣。
僧亮說：這是譬喻空無自性之門。
善男子，譬如蛇、鼠、狼各自互相侵害（以至於）眾生的四大也是這樣。
僧亮說：這是譬喻不自在之門。
善男子，譬如鵝王不喜歡墳墓（以至於）作這樣的觀想不稱為修身。
僧亮說：總共有七個譬喻。
【English Translation】 English version Sengliang said: The third interpretation is to explain its meaning from the gate of contemplation.
Furthermore, those who do not cultivate the body cannot deeply contemplate (to the extent that) they cannot fully accomplish Prajna Paramita (wisdom to the other shore).
Sengliang said: The fourth interpretation is to explain its meaning from the gate of impermanence.
Furthermore, those who do not cultivate the body are attached to the self (to the extent that) they cannot distinguish between good and evil dharmas.
Sengliang said: The fifth interpretation is to re-clarify the consequences of not contemplating above.
Furthermore, those who do not cultivate the body cannot cut off the view of self (to the extent that) those who do not cultivate wisdom cannot cut off the mind of ignorance.
Sengliang said: The sixth interpretation is that not cutting off the view of self, therefore it is not called cultivation. Baoliang said: From above to here, the four dharmas are explained from the meaning of mutual involvement. If one can practice these four dharmas, one will surely obtain what one deserves, then one will become a wise person.
Furthermore, those who do not cultivate the body cannot contemplate the body (to the extent that) they forget the kindness of providing clothing and food in the past.
Sengliang said: The seventh interpretation is that not being able to contemplate the body has five faults. There are five stages here, explaining the five gates. Here, the faults of the five gates are explained in general. Baoliang said: From below to the Garuda (golden-winged bird), is the second part, explaining the four dharmas in detail separately.
Good man, it is like a king raising four poisonous snakes (to the extent that) if one gets very angry, it can destroy the body.
Sengliang said: This is a metaphor for the gate of suffering.
Good man, it is like a person who has been sick for a long time and should be sincere (to the extent that) the bodies of all sentient beings are also like this.
Sengliang said: This is a metaphor for the gate of impermanence.
Good man, it is also like a banana tree, with no solid substance inside, the bodies of all sentient beings are also like this.
Sengliang said: This is a metaphor for the gate of emptiness and no self-nature.
Good man, it is like snakes, rats, and wolves harming each other (to the extent that) the four elements of sentient beings are also like this.
Sengliang said: This is a metaphor for the gate of non-self-mastery.
Good man, it is like a goose king who does not like tombs (to the extent that) making such contemplation is not called cultivating the body.
Sengliang said: There are a total of seven metaphors.
不凈門也。七種者。一種子不凈。二住處不凈。三出門不凈。四體性不凈。五九孔不凈。六諸蟲不凈。七污凈物衣服。
不修戒者善男子若不能觀(至)如是觀者名不修戒。
案。僧亮曰。惡者不見其過。善者能識其罪。身應觀其過。戒慧應識其能也。
不修心者不能觀心(至)不能如是觀者名不修心。
案。僧亮曰。著相之心。眾患之主。
不修慧者不觀智慧(至)不能如是觀者不名修慧。
案。僧亮曰。真慧佛菩薩母。有能修習名種子也。
善男子第一義中(至)若有如是見者名不修慧。
案。僧亮曰。第七翻。此最深也。身是假也。戒心慧亦如是。寶亮曰。此下正明修。此四法得所之意也。謂若妄修者。則此四速成。如其有存。雖行無益。此第一義。非空之第一也。但明凡夫有執實之計心。據此為第一耳。若見身是實。不從因緣作如斯。修身非謂修也。余亦如此也。
善男子若有不修身戒心慧(至)若似地獄有何苦事。
案。僧亮曰。謂不修四法。定取罪相。言是我有。雖聞智說。不生恐怖也。
譬如蒼蠅為唾所粘(至)是人罪業亦復如是。
案。僧亮曰。重顯愚人。䨱藏不悔。遂長小成大。舉三譬以為喻也。
師子吼菩薩
言世尊是人何故令現輕報轉地獄受。
案。僧亮曰。上說不修四事。未說所以不修。欲明具下諸惡。故登問也。寶亮曰。上已廣略六門。此四法竟。今此下第七更舉二人結句。廣辨愚人之惡。略明智人之善也。
佛言善男子一切眾生(至)現世輕報地獄重受。
案。僧亮曰。舉兩翻五事。釋所以不修四事。而能轉輕為重。
師子吼言世尊何等人能轉地獄報現世輕受。
案。僧亮曰。嚮明愚者之失。今明智者之得。是以次有咨也。
善男子若有修集身戒心慧(至)地獄果報現世輕受。
案。僧亮曰。解空故罪。所以不除者。以其人心不著故。
是人設作極重惡業(至)能令地獄重報現世輕受。
案。僧亮曰。罪惡以橫生故。無根空解。以從理故力大。是以真金雖少。猶勝積華。
善男子以是義故非一切業(至)亦非一切眾生定受。
案。僧亮曰。總結上旨也。
師子吼菩薩言世尊(至)悉不得是大般涅槃。
案。僧亮曰。第六勸修也。以道能轉障。故勸修也。有兩難。此第一若言業不定障而性是定因者定勝不定。何故不以性故得耶。僧宗曰。猶成前無性七執。謂若有性。則自然成佛。何須勸修。正以勸修方得。故知得佛之時。始有性
【現代漢語翻譯】 現代漢語譯本： 師子吼菩薩問：『世尊，是什麼樣的人會導致原本應該在地獄受的重報，轉變為現世的輕報呢？』
案：僧亮說：『上面講述了不修四事（身戒心慧），但沒有說明為什麼不修。這裡是爲了說明具備了種種惡行，所以才提出這個問題。』寶亮說：『上面已經概括地講述了六門，這四法也已經講完。現在這第七部分，再次舉出兩種人來總結，詳細辨析愚人的惡行，簡略說明智人的善行。』
佛說：『善男子，一切眾生（乃至）現世受輕報，地獄受重報。』
案：僧亮說：『舉出兩種相反的五事，解釋了為什麼不修四事，反而能將輕報轉為重報。』
師子吼菩薩問：『世尊，什麼樣的人能夠將地獄的果報轉變為現世的輕報呢？』
案：僧亮說：『前面說明了愚者的過失，現在說明智者的所得，所以接著有這樣的提問。』
佛說：『善男子，如果有人修習身戒心慧（乃至）地獄的果報在現世受輕報。』
案：僧亮說：『因為理解了空性，所以罪業才能消除。之所以沒有完全消除，是因為他們的內心沒有執著。』
『這樣的人即使造作了極重的惡業（乃至）能夠使地獄的重報在現世受輕報。』
案：僧亮說：『罪惡因為是橫向產生的，所以沒有根基。而空性的理解，因為是從道理上來的，所以力量強大。因此，即使是少量的真金，也勝過堆積如山的瓦礫。』
『善男子，因為這個緣故，不是一切的業（乃至）也不是一切眾生都要一定承受。』
案：僧亮說：『總結上面的要旨。』
師子吼菩薩說：『世尊（乃至）都不能得到大般涅槃（Mahaparinirvana）。』
案：僧亮說：『第六是勸勉修行。因為道能夠轉化障礙，所以勸勉修行。這裡有兩個難點。第一，如果說業不是固定的障礙，而自性是固定的成佛之因，那麼固定的因應該勝過不固定的業，為什麼不能因為自性而直接成佛呢？』僧宗說：『這就像前面所說的無自性的七種執著。如果說有自性，那麼自然就能成佛，何須勸勉修行？正因為勸勉修行才能成佛，所以知道成佛的時候，才開始有自性。』
【English Translation】 English version: Simhanada Bodhisattva asked: 'World Honored One, what kind of person causes the heavy retribution that should be suffered in hell to be transformed into a light retribution in this present life?'
Commentary: Sangha Liang said: 'The above discussed not cultivating the four practices (body, discipline, mind, wisdom), but did not explain why. This is to illustrate the accumulation of various evils, hence the question.' Bao Liang said: 'The above has broadly and concisely discussed the six gates, and these four dharmas have been completed. Now, in this seventh part, two types of people are mentioned again to conclude, elaborately distinguishing the evils of the foolish and briefly explaining the goodness of the wise.'
The Buddha said: 'Good son, all sentient beings (up to) receive light retribution in this present life and heavy retribution in hell.'
Commentary: Sangha Liang said: 'Two opposite sets of five things are mentioned to explain why not cultivating the four practices can instead transform light retribution into heavy retribution.'
Simhanada Bodhisattva asked: 'World Honored One, what kind of person can transform the retribution of hell into a light retribution in this present life?'
Commentary: Sangha Liang said: 'The previous explained the faults of the foolish, and now explains the gains of the wise, so this question follows.'
The Buddha said: 'Good son, if someone cultivates body, discipline, mind, and wisdom (up to) the retribution of hell is received lightly in this present life.'
Commentary: Sangha Liang said: 'Because of understanding emptiness, sins can be eliminated. The reason they are not completely eliminated is because their minds are not attached.'
'Even if such a person commits extremely heavy evil deeds (up to) they can cause the heavy retribution of hell to be received lightly in this present life.'
Commentary: Sangha Liang said: 'Evil deeds arise horizontally, so they have no root. The understanding of emptiness comes from reason, so its power is great. Therefore, even a small amount of true gold is better than a mountain of accumulated rubble.'
'Good son, for this reason, not all karma (up to) nor all sentient beings are destined to receive fixed retribution.'
Commentary: Sangha Liang said: 'This summarizes the above meaning.'
Simhanada Bodhisattva said: 'World Honored One (up to) all cannot attain Great Nirvana (Mahaparinirvana).'
Commentary: Sangha Liang said: 'The sixth is encouraging cultivation. Because the path can transform obstacles, cultivation is encouraged. There are two difficulties here. First, if karma is not a fixed obstacle, and the self-nature is a fixed cause for becoming a Buddha, then the fixed cause should be superior to the unfixed karma. Why can't one directly become a Buddha because of self-nature?' Sangha Zong said: 'This is like the seven attachments of no-self-nature mentioned earlier. If there is self-nature, then one can naturally become a Buddha, so why encourage cultivation? It is precisely because cultivation is encouraged that one can become a Buddha, so it is known that self-nature only begins to exist when one becomes a Buddha.'
也。凡有四段。第一五難。令因中無性。若必有者。自然至佛。佛以七種人總答也。第二明如來所見。真實明瞭。不同凡夫。凡夫如盲人問象。如來則會中道。故不須勸也。第三齣佛性體。以驗不謬也。第四正勸令修也。寶亮曰。若欲近離重障。遠取佛果。莫過修道。所以勸也。
世尊若一切眾生有佛性者(至)何須修集八聖道耶。
案。僧亮曰。第二難也。性是定因。因力則強。強故不須修道相助也。寶亮曰。下去凡五翻。上來至此。第一翻。師子吼難。若眾生有正因佛性。何不率爾而得涅槃。而方修虛假之緣因耶。
世尊如此經中說有病人(至)何以故以佛性故。
案。僧亮曰。此下有六事。證不修道。以成第二難。此第一事舉經也。寶亮曰。第二翻。若眾生有正因。正因之力。應自然成佛。何用修道。下舉五事。以證成此難。明不假道力。
世尊譬如日月無有能遮(至)不以修集聖道力故。
案。僧亮曰。此中舉三事。一舉日月自然。至頞多山。二舉河必歸海。三舉闡提必入地獄。皆不假因緣也。寶亮曰。此中舉三事為證也。
世尊若一闡提犯四重禁(至)非因修集然後得也。
案。僧亮曰。第五事明得菩提。不由修道。乃關佛性。以證業不定障也。寶亮曰
【現代漢語翻譯】 現代漢語譯本： 這段文字分為四個部分。第一部分是五難，說明在因地中沒有自性。如果必定有自性，自然就能成佛。佛用七種人來總括回答這個問題。第二部分闡明如來所見是真實明瞭的，不同於凡夫。凡夫就像盲人摸象，而如來則會通中道，所以不需要勸導。第三部分展示佛性的本體，用來驗證其真實不虛。第四部分正式勸導修行。寶亮說：『如果想要快速遠離深重的業障，長遠地獲取佛果，沒有什麼比修行更好的了。』所以勸導修行。
『世尊，如果一切眾生都有佛性（Buddha-nature）的話，為什麼還需要修習八聖道（Eightfold Noble Path）呢？』
僧亮說：這是第二難。自性是決定的因，因的力量就很強。因為力量強，所以不需要修道來輔助。寶亮說：下面共有五種反駁。從上面到這裡，是第一種反駁，師子吼難。如果眾生有正因佛性（Buddha-nature as the direct cause），為什麼不立刻得到涅槃（Nirvana），而要修習虛假的緣因呢？
『世尊，就像經中所說，有病人（至）為什麼呢？因為有佛性（Buddha-nature）的緣故。』
僧亮說：這下面有六件事，證明不修道也能成就，以此來完成第二難。這是第一件事，引用經文。寶亮說：第二種反駁。如果眾生有正因，正因的力量，應該自然成佛，何必修道。下面舉出五件事，用來證明這個反駁，說明不需要道的助力。
『世尊，譬如日月沒有東西能夠遮蔽（至）不是因為修習聖道的力量。』
僧亮說：這裡舉了三件事。一是舉日月自然執行，直到頞多山（Mount Gandhamadana）。二是舉河流必定歸海。三是舉一闡提（Icchantika，斷善根者）必定墮入地獄。都不需要因緣。寶亮說：這裡舉出三件事作為證明。
『世尊，如果一闡提（Icchantika）犯了四重禁（Four Cardinal Prohibitions）（至）不是因為修習才得到的。』
僧亮說：第五件事說明得到菩提（Bodhi），不是通過修道，而是關乎佛性（Buddha-nature），用來證明業不定障。寶亮說
【English Translation】 English version: This passage is divided into four parts. The first part is the five difficulties, stating that there is no inherent nature in the causal ground. If there must be an inherent nature, one would naturally attain Buddhahood. The Buddha answers this question in general with seven types of people. The second part clarifies that the Tathagata's (如來) view is real and clear, different from that of ordinary people. Ordinary people are like blind men touching an elephant, while the Tathagata (如來) understands the Middle Way, so there is no need for exhortation. The third part displays the substance of Buddha-nature (佛性), used to verify its truthfulness. The fourth part formally exhorts cultivation. Bao Liang (寶亮) said: 'If you want to quickly move away from heavy obstacles and obtain the fruit of Buddhahood in the long run, there is nothing better than cultivation.' Therefore, he exhorts cultivation.
'World Honored One, if all sentient beings have Buddha-nature (佛性), why is it necessary to cultivate the Eightfold Noble Path (八聖道)?'
Seng Liang (僧亮) said: This is the second difficulty. Inherent nature is a definite cause, and the power of the cause is strong. Because the power is strong, there is no need for cultivation to assist it. Bao Liang (寶亮) said: There are five rebuttals below. From above to here, it is the first rebuttal, the lion's roar difficulty. If sentient beings have Buddha-nature (佛性) as the direct cause, why not attain Nirvana (涅槃) immediately, but instead cultivate false conditioned causes?
'World Honored One, just as it is said in the sutra, there are sick people (to) why is that? Because of Buddha-nature (佛性).'
Seng Liang (僧亮) said: There are six things below that prove that one can achieve without cultivation, in order to complete the second difficulty. This is the first thing, citing the sutra. Bao Liang (寶亮) said: The second rebuttal. If sentient beings have a direct cause, the power of the direct cause should naturally lead to Buddhahood, why cultivate? The following five things are cited to prove this rebuttal, stating that the power of the path is not needed.
'World Honored One, just as the sun and moon cannot be obscured by anything (to) not because of the power of cultivating the Noble Path.'
Seng Liang (僧亮) said: Three things are mentioned here. First, the natural movement of the sun and moon, until Mount Gandhamadana (頞多山). Second, the river inevitably returns to the sea. Third, an Icchantika (一闡提, one who has severed their roots of goodness) inevitably falls into hell. None of these require conditions. Bao Liang (寶亮) said: Three things are mentioned here as proof.
'World Honored One, if an Icchantika (一闡提) violates the Four Cardinal Prohibitions (四重禁) (to) it is not obtained through cultivation.'
Seng Liang (僧亮) said: The fifth thing explains that attaining Bodhi (菩提) is not through cultivation, but is related to Buddha-nature (佛性), used to prove that karmic obstacles are not fixed. Bao Liang (寶亮) said
。第四事也。
世尊譬如磁石去鐵雖遠(至)是故不須勤修集道。
案。僧亮曰。第六事更無別法。直以性故。兩吸鐵也。寶亮曰。此第五事也。
佛言善哉善哉善男子(至)離諸怨賊受大快樂。
案。僧亮曰。答初難也。七人皆具手足譬佛性。習浮者度。不習不度。譬修道也。眾生亦爾。皆有佛性。不修聖道。不得涅槃。是煩惱過也。眾生以三事入生死。一以洗浴。譬斷煩惱。二以恐怖。譬畏生死苦。三以採花。譬修功德也。僧宗曰。下取闡提。上至諸佛。為七人也。若為洗浴者。言無漏聖人。能永斷煩惱。如洗浴去垢也。或為恐怖者。聲聞二乘。怖畏四魔。或為採花凡夫。貪世五欲。以悅其情。此三種人。各有所為。故同入河中。運其身手。明若凡若聖。期心不同。故生死河中。各修其善。隨其力用不同。故有七種之別也。寶亮曰。今將恒河中。七人答第一難。如恒河邊。七人悉有手足。若不習浮。不能得度。眾生雖有佛性。要久習緣因善。方乃得成佛。云何難言。率爾行道。而得佛耶。此中借恒河為譬者。用生死為河。明眾生雖覆在生死河中。要未識生死。及至觀解信聖之語。方覺其過。故言入河。入河之意。凡為三義。第一譬除煩惱。第二畏生死八苦。第三如修萬善。此恒河中七人
【現代漢語翻譯】 現代漢語譯本：第四件事也是如此。
世尊說，譬如磁石吸引鐵，即使相隔很遠也能吸引，因此不需要勤奮地修行來證得佛道。
按：僧亮說，第六件事並沒有其他特別的方法，只是因為本性如此，就像磁石能互相吸引鐵一樣。寶亮說，這是第五件事。
佛說：『好啊，好啊，善男子，（因為修行）可以遠離各種怨恨和賊害，獲得極大的快樂。』
按：僧亮說，這是回答最初的難題。七個人都具備手和腳，比喻佛性。學習游泳的人可以渡過河流，不學習游泳的人就不能渡過河流，比喻修行。眾生也是如此，都具有佛性，但不修行成聖之道，就不能證得涅槃，這是被煩惱所困。眾生通過三件事進入生死輪迴：一是洗浴，比喻斷除煩惱；二是恐怖，比喻畏懼生死的痛苦；三是採花，比喻修習功德。僧宗說，從下至闡提（icchantika，斷善根者），上至諸佛，可以看作是這七個人。如果說是洗浴，指的是無漏的聖人，能夠永遠斷除煩惱，就像洗浴去除污垢一樣。或者說是恐怖，指的是聲聞和緣覺二乘，他們畏懼四魔（four maras）。或者說是採花，指的是凡夫，貪戀世間的五欲，以此來取悅自己的情感。這三種人各有各的目的，所以一同進入河流中，運用他們的身手，表明無論是凡夫還是聖人，他們的目標都不同，所以在生死之河中，各自修習自己的善行，隨著他們的能力和作用不同，所以有七種不同的區別。寶亮說，現在用恒河中的七個人來回答第一個難題。就像恒河邊上的七個人都有手和腳，如果不學習游泳，就不能渡過河流。眾生雖然有佛性（Buddha-nature），但需要長期修習緣因善，才能成就佛果。怎麼能說隨便修行就能成佛呢？這裡借用恒河作為比喻，用生死作為河流，說明眾生即使在生死之河中，也要未認識生死，以及觀解信聖的教誨，才能覺悟到自己的過錯，所以說進入河流。進入河流的意思，大致有三種：第一，比喻去除煩惱；第二，畏懼生死的八苦（eight sufferings）；第三，如同修習萬善。這恒河中的七個人。
【English Translation】 English version: The fourth matter is also like this.
The World Honored One said, 'It is like a magnet attracting iron, even from a great distance. Therefore, there is no need to diligently cultivate to attain the Buddha-way.'
Note: Monk Liang said, 'The sixth matter has no other special method, it is simply due to its nature, just as magnets attract iron to each other.' Bao Liang said, 'This is the fifth matter.'
The Buddha said, 'Excellent, excellent, good man, (because of cultivation) one can be free from all hatred and thieves, and receive great joy.'
Note: Monk Liang said, 'This answers the initial difficulty. The seven people all have hands and feet, which is a metaphor for Buddha-nature. Those who learn to swim can cross the river, while those who do not learn cannot cross, which is a metaphor for cultivation. Sentient beings are also like this, all have Buddha-nature, but without cultivating the path to sainthood, they cannot attain Nirvana, which is being trapped by afflictions. Sentient beings enter the cycle of birth and death through three things: first, bathing, which is a metaphor for cutting off afflictions; second, terror, which is a metaphor for fearing the suffering of birth and death; third, picking flowers, which is a metaphor for cultivating merit. Monk Zong said, from the lowest icchantika (斷善根者, one who has severed their roots of goodness) to all the Buddhas, can be seen as these seven people. If it is said to be bathing, it refers to the undefiled saints, who can forever cut off afflictions, just as bathing removes dirt. Or if it is said to be terror, it refers to the Sravakas and Pratyekabuddhas of the Two Vehicles, who fear the four maras (四魔). Or if it is said to be picking flowers, it refers to ordinary people, who are greedy for the five desires of the world, to please their emotions. These three types of people each have their own purpose, so they enter the river together, using their bodies and hands, indicating that whether they are ordinary people or saints, their goals are different, so in the river of birth and death, they each cultivate their own good deeds, and according to their different abilities and functions, there are seven different distinctions. Bao Liang said, now using the seven people in the Ganges River to answer the first difficulty. Just like the seven people on the bank of the Ganges River all have hands and feet, if they do not learn to swim, they cannot cross the river. Although sentient beings have Buddha-nature (佛性), they need to cultivate the causal conditions of goodness for a long time to achieve Buddhahood. How can it be said that one can become a Buddha by casually cultivating? Here, the Ganges River is used as a metaphor, and birth and death are used as the river, indicating that even if sentient beings are in the river of birth and death, they must not recognize birth and death, and the teachings of viewing, understanding, believing, and being holy, to realize their mistakes, so it is said to enter the river. The meaning of entering the river is roughly threefold: first, it is a metaphor for removing afflictions; second, it is fearing the eight sufferings (八苦) of birth and death; third, it is like cultivating ten thousand good deeds. These seven people in the Ganges River.'
。雖盡曾為一闡提來。要當時行異。第三人信常故畏行成。資斯之解。仍得出生死也。
善男子生死大河亦復如是(至)如恒河邊第一人也。
案。僧亮曰。第一人謂闡提也。
善男子一闡提輩有六因緣(至)是故常沒三惡道中。
案。僧宗曰。初譬外凡夫。乃至闡提以無智慧正見之心。不習修道之浮故。
第二人者發意欲度(至)如恒河邊第二人也。
案。僧亮曰。第二暫出還沒。不習浮者。本不修戒定慧也。僧宗曰。雖複習觀。四意止而智力未深。其人猶退。言沒已還出者。以其習觀見理義為出。未可是名故。言出已覆沒也。力大故出者。既觀無常苦等。于外凡為大力也。不習浮者。如觀力淺故也。
第三人者發意欲度(至)如恒河邊第三人也。
案。僧亮曰。譬得暖法已上也。僧宗曰。五根已立。乃至見諦十五心已來。悉不退位也。
第四人者發意欲度(至)如恒河邊第四人也。
案。僧亮曰。譬四果也。僧宗曰。觀四方者。謂四果人。觀諦平等也。住者習浮故不沒。小乘不希更進。故如住也。不知出處。故觀方者。夫真知出者。于生死化物。若巧方便。所以知出。二乘不知大士之慧。故言不知出也。
第五人者發意欲度(至)如恒河邊
【現代漢語翻譯】 現代漢語譯本：即使曾經完全成為一闡提（Icchantika，斷善根者），也要在當時做出與衆不同的行為。如果第三人因為害怕（一闡提）總是這樣而相信他，那麼（一闡提）的修行就難以成功。憑藉這種理解，仍然可以脫離生死輪迴。
善男子，生死大河也是如此（以下省略原文重複部分）……就像恒河邊的第一人一樣。
案：僧亮說，第一人指的是一闡提（Icchantika，斷善根者）。
善男子，一闡提（Icchantika，斷善根者）之輩有六種因緣（以下省略原文重複部分）……因此常常沉沒在三惡道中。
案：僧宗說，最初比喻外凡夫，乃至一闡提（Icchantika，斷善根者），因為沒有智慧和正確的見解之心，不學習修道的緣故。
第二人，發心想要度過（以下省略原文重複部分）……就像恒河邊的第二人一樣。
案：僧亮說，第二人暫時出來又沉沒，因為不熟悉游泳，根本沒有修習戒定慧。僧宗說，即使修習四念處，但智慧力量不深，這個人仍然會退轉。說『沉沒後又出來』，是因為他修習觀想，見到道理，所以說是出來。但還不能說是證悟，所以說『出來后又沉沒』。力量大所以出來，是因為他觀想無常、苦等，對外凡夫來說是很大的力量。不熟悉游泳，就像觀想力量淺薄一樣。
第三人，發心想要度過（以下省略原文重複部分）……就像恒河邊的第三人一樣。
案：僧亮說，比喻得到暖法以上的人。僧宗說，五根已經確立，乃至見諦十五心以來，都不會退轉。
第四人，發心想要度過（以下省略原文重複部分）……就像恒河邊的第四人一樣。
案：僧亮說，比喻四果阿羅漢。僧宗說，觀四方的人，指的是四果阿羅漢，觀四諦平等。停留是因為熟悉游泳所以不沉沒。小乘不希望更進一步，所以像停留一樣。不知道出處，所以說觀方的人。真正知道出處的人，能在生死中化度眾生，運用巧妙的方便。所以知道出處。二乘不知道大士的智慧，所以說不知道出處。
第五人，發心想要度過（以下省略原文重複部分）……就像恒河邊
【English Translation】 English version: Even if one has completely become an Icchantika (one who has severed their roots of goodness), one must act differently at that time. If the third person believes him because of the fear that (the Icchantika) is always like this, then (the Icchantika's) practice will be difficult to succeed. With this understanding, one can still escape the cycle of birth and death.
Good man, the great river of birth and death is also like this (omitting the repeated part of the original text below)... just like the first person on the bank of the Ganges.
Note: Monk Liang said that the first person refers to the Icchantika (one who has severed their roots of goodness).
Good man, the Icchantika (one who has severed their roots of goodness) and others have six causes and conditions (omitting the repeated part of the original text below)... Therefore, they are often submerged in the three evil realms.
Note: Monk Zong said that the first analogy is to ordinary worldly people, even to Icchantikas (one who has severed their roots of goodness), because they do not have the mind of wisdom and correct views, and do not practice the path.
The second person, resolving to cross over (omitting the repeated part of the original text below)... just like the second person on the bank of the Ganges.
Note: Monk Liang said that the second person temporarily comes out and then sinks again because he is not familiar with swimming and has not cultivated precepts, concentration, and wisdom. Monk Zong said that even if he practices the Four Foundations of Mindfulness, his wisdom is not deep enough, and this person will still regress. Saying 'sinking and then coming out' is because he practices contemplation and sees the truth, so it is said to be coming out. But it cannot yet be said to be enlightenment, so it is said 'coming out and then sinking again.' Coming out because of great strength is because he contemplates impermanence, suffering, etc., which is great strength for ordinary worldly people. Not being familiar with swimming is like having shallow contemplation power.
The third person, resolving to cross over (omitting the repeated part of the original text below)... just like the third person on the bank of the Ganges.
Note: Monk Liang said that this is an analogy for those who have attained the warmth stage and above. Monk Zong said that once the five roots have been established, even up to the fifteen moments of the vision of truth, one will not regress.
The fourth person, resolving to cross over (omitting the repeated part of the original text below)... just like the fourth person on the bank of the Ganges.
Note: Monk Liang said that this is an analogy for the four Arhats. Monk Zong said that the person who observes the four directions refers to the four Arhats, observing the equality of the Four Noble Truths. Staying is because they are familiar with swimming and do not sink. The Small Vehicle does not hope to advance further, so it is like staying. Not knowing the exit, so it is said that the person who observes the directions. The person who truly knows the exit can transform sentient beings in birth and death, using skillful means. Therefore, they know the exit. The Two Vehicles do not know the wisdom of the great Bodhisattvas, so it is said that they do not know the exit.
The fifth person, resolving to cross over (omitting the repeated part of the original text below)... just like the bank of the Ganges
第五人也。
案。僧亮曰。譬緣覺無自悟小勝聲聞也。僧宗曰。緣覺也。言觀方已去者。其比于聲聞。根力為勝。雖不向佛。以斷習而侵三界外惑。故義言去也。
第六人者發意欲度(至)如恒河邊第六人也。
案。僧亮曰。譬菩薩也。僧宗曰。初地已上。乃至十地也。淺處者。初地所斷。不及二乘。積因已久。善力薰脩。於一念中。稱量生死。其惑雖在。而斷之不難。是則生死有崖。所以言之淺處也。
第七人者發意欲度(至)大高山者喻大涅槃。
案。僧亮曰。譬佛也。僧宗曰。大山謂涅槃也。
善男子是恒河邊如是諸人(至)一切眾生不得涅槃。
案。僧宗曰。悉具手足。不習浮者。雖有佛性。不修習道。何由得佛耶。此譬既釋。則五難自消。
善男子譬如良醫(至)即得阿耨多羅三藐三菩提。
案。僧亮曰。手足習浮之因。不習戒定慧故。不能渡河。
善男子汝言眾生悉有佛性(至)不修聖道故不得見。
案。僧亮曰。答第二難也。先舉最後證。謂譬菩提。灌綆汲取譬八聖道也。僧宗曰。舉第五事別答。明有果如磁石故。豈可不須修道耶。寶亮曰。答第二難。石能吸鐵。若緣不具。則不能也。眾生亦爾。雖有佛性。若不修道。則不得也
【現代漢語翻譯】 現代漢語譯本 第五人也。
案。僧亮曰：譬如緣覺（Pratyekabuddha，不依師教，通過自身觀察而覺悟的人）沒有自悟的能力，比聲聞（Śrāvaka，通過聽聞佛法而證悟的人）略勝一籌。僧宗曰：指緣覺。說『觀方已去者』，是說他們比聲聞，根力和能力更勝一籌。雖然不直接趨向成佛，但因為斷除了習氣，侵入了三界之外的迷惑，所以說他們已經『去』了。
第六人者，發意欲度（想要度過河流）……如同恒河邊的第六個人。
案。僧亮曰：譬如菩薩（Bodhisattva，立志成佛，普度眾生的人）。僧宗曰：指初地（菩薩修行階位的第一個階段）以上，乃至十地（菩薩修行階位的最高階段）。『淺處者』，指初地所斷除的煩惱，不如二乘（聲聞和緣覺）。因為長期積累善因，善的力量不斷熏習，在一念之間，就能衡量生死。雖然迷惑還在，但斷除並不困難。因此說生死有邊際，所以說是『淺處』。
第七人者，發意欲度（想要度過河流）……大高山者，比喻大涅槃（Mahāparinirvāṇa，徹底解脫的狀態）。
案。僧亮曰：譬如佛（Buddha，覺悟者）。僧宗曰：大山指涅槃。
善男子，如同恒河邊這些諸人……一切眾生不得涅槃。
案。僧宗曰：全部具備手腳，卻不學習游泳的人，即使有佛性（Buddhatā，所有眾生皆具的成佛的可能性），不修習佛道，又怎麼能成佛呢？這個比喻既然解釋清楚了，那麼五難（關於佛性的五個疑問）自然就消除了。
善男子，譬如良醫（好的醫生）……即得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。
案。僧亮曰：手腳是學習游泳的因，不學習戒定慧（Śīla-samādhi-prajñā，佛教修行的三個方面：戒律、禪定和智慧），所以不能渡河。
善男子，你說眾生悉有佛性……不修聖道故不得見。
案。僧亮曰：回答第二個疑問。先舉出最後的證據，用菩提來比喻，用汲水的水桶和繩子來比喻八聖道（Aṣṭāṅgika-mārga，達到解脫的八個途徑）。僧宗曰：舉出第五件事來分別回答，說明有果就像磁石一樣，難道可以不需要修道嗎？寶亮曰：回答第二個疑問。石頭能吸引鐵，如果因緣不具足，就不能吸引。眾生也是這樣，雖然有佛性，如果不修道，就不能證得。
【English Translation】 English version The fifth person.
Commentary: Saṃghaloka said: It is like a Pratyekabuddha (one who attains enlightenment on their own, without a teacher) who is slightly superior to a Śrāvaka (a disciple who attains enlightenment by listening to the teachings). Saṃghaghosha said: It refers to a Pratyekabuddha. Saying 'one who has already observed the direction and departed' means that compared to a Śrāvaka, their roots and strength are superior. Although they do not directly aim for Buddhahood, they eradicate habitual tendencies and encroach upon the delusions beyond the Three Realms, hence the statement that they have 'departed'.
The sixth person is one who has resolved to cross over (the river)... like the sixth person by the Ganges River.
Commentary: Saṃghaloka said: It is like a Bodhisattva (one who aspires to attain Buddhahood for the benefit of all beings). Saṃghaghosha said: It refers to the stage from the first Bhūmi (the first stage of a Bodhisattva's path) up to the tenth Bhūmi (the highest stage of a Bodhisattva's path). 'The shallow place' refers to the afflictions that are eliminated at the first Bhūmi, which are not as profound as those eliminated by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Having accumulated causes for a long time, and with the power of goodness constantly cultivated, in a single moment, they can weigh the value of life and death. Although delusions still exist, eliminating them is not difficult. Therefore, it is said that life and death have a boundary, hence the term 'shallow place'.
The seventh person is one who has resolved to cross over (the river)... the great high mountain is a metaphor for Mahāparinirvāṇa (the great and complete liberation).
Commentary: Saṃghaloka said: It is like a Buddha (an enlightened one). Saṃghaghosha said: The great mountain refers to Nirvāṇa.
Good man, like these people by the Ganges River... all sentient beings cannot attain Nirvāṇa.
Commentary: Saṃghaghosha said: Having all the limbs but not learning to swim, even though they have Buddhatā (Buddha-nature, the potential for enlightenment), if they do not cultivate the path, how can they attain Buddhahood? Once this metaphor is explained, the five difficulties (regarding Buddha-nature) will naturally disappear.
Good man, it is like a good physician... and immediately attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).
Commentary: Saṃghaloka said: The limbs are the cause for learning to swim; not learning Śīla-samādhi-prajñā (morality, concentration, and wisdom), therefore, one cannot cross the river.
Good man, you say that all sentient beings have Buddhatā... they cannot see it because they do not cultivate the Noble Path.
Commentary: Saṃghaloka said: This answers the second difficulty. First, the final proof is presented, using Bodhi as a metaphor, and using the bucket and rope for drawing water as a metaphor for the Aṣṭāṅgika-mārga (the Eightfold Path). Saṃghaghosha said: This addresses the fifth issue separately, clarifying that having a result is like a magnet, so how can one not need to cultivate the path? Baoliang said: This answers the second difficulty. A stone can attract iron, but if the conditions are not complete, it cannot attract it. Sentient beings are the same; although they have Buddhatā, if they do not cultivate the path, they cannot attain it.
。有人行曠野者。譬凡夫行生死也。渴乏者。厭苦情發也。遇井者。涅槃經教也。極深者。因果性理難知也。雖不見水。當知必有。因果性雖難知。未來必有也。求覓灌綆者。譬修道也。井雖有水。無灌不得。眾生佛性。云何不修道而見耶。
善男子如汝所說世有病人(至)諸菩薩等說如是義。
案。僧亮曰。答初證也。分段煩惱盡。任運自成佛耳。僧宗曰。舉第三事也。所以言悉差。乃為六住菩薩。豈是常流。而當不須修耶。
善男子譬如虛空于諸眾生(至)以定得故言一切有。
案。僧亮曰。下舉三事。非內非外。為譬也。虛空非內外。而眾現用。佛性非內外。故眾生必有用也。僧宗曰。就因而求。故言非有。不離因而有果。故言非無也。非無因出者。要籍了因乃見也。非此作此受者。非即身修因。即身受果。非此作彼受者。捉一人終始。雖為不同。而非止此身。修習緣因。未來乃見。義稱非此作彼受也。彼作彼受者。非是異人修善。異人見性也。非無作無受者。要須修因。其理不得異。豈是終始無作。而不受果耶。寶亮曰。此下第三歷正因性也。虛空非五陰內。亦非五陰外。以得佛故。言眾生悉有耳。
善男子譬如眾生造作諸業(至)時節和合而得果報。
案。僧亮曰。
【現代漢語翻譯】 現代漢語譯本：有人在曠野中行走，這比喻凡夫在生死輪迴中漂泊。感到口渴和疲乏，這比喻厭惡痛苦，生起尋求解脫的心情。遇到一口井，這比喻遇到能引導至涅槃的佛經教義。井非常深，這比喻因果法則和佛性真理難以理解。雖然看不見水，但應當知道井裡必定有水。雖然因果和佛性難以理解，但未來的果報必定存在。尋找汲水的水桶和繩子，這比喻修行佛道。井裡雖然有水，沒有水桶和繩子就無法取水。眾生的佛性也是如此，怎麼能不通過修行佛道而證見呢？
『善男子，正如你所說，世間有病人（以下省略）……諸菩薩等宣說這樣的道理。』
按：僧亮說，這是回答最初的證悟。分段生死煩惱斷盡，自然就能成就佛果。僧宗說，這是舉出第三件事。之所以說『悉差』（全部痊癒），乃是針對六住位的菩薩而言。難道是普通人，可以不需要修行嗎？
『善男子，譬如虛空對於一切眾生（以下省略）……因為通過禪定證得的緣故，所以說一切眾生都有佛性。』
按：僧亮說，下面舉出三種情況，非內非外，作為比喻。虛空非在內也非在外，但萬物都依賴它而顯現作用。佛性非在內也非在外，所以眾生必定能發揮它的作用。僧宗說，從因上尋求，所以說『非有』。不離因才能有果，所以說『非無』。『非無因出者』，必須要藉助了因才能證見佛性。『非此作此受者』，不是指即身修行因，即身就受果。『非此作彼受者』，抓住一個人的終始來看，雖然不同，但並非僅止於此身。修習緣因，未來才能證見佛性，這道理可以稱為『非此作彼受』。『彼作彼受者』，不是指不同的人修善，不同的人證見佛性。『非無作無受者』，必須要修行因，這個道理是不會改變的。難道會有始終不造作，而不承受果報的情況嗎？寶亮說，下面第三段是闡明正因佛性。虛空不在五陰之內，也不在五陰之外，因為證得佛果的緣故，所以說眾生都有佛性。
『善男子，譬如眾生造作各種業（以下省略）……時節因緣和合，才能得到果報。』
按：僧亮說，
【English Translation】 English version: Someone is walking in the wilderness. This is a metaphor for ordinary people wandering in the cycle of birth and death (samsara). Feeling thirsty and exhausted is a metaphor for being weary of suffering and giving rise to the desire for liberation. Encountering a well is a metaphor for encountering the Buddhist scriptures and teachings that lead to Nirvana (Nirvana: liberation from suffering). The well is very deep, which is a metaphor for the difficulty in understanding the law of cause and effect (karma) and the true nature of Buddha-nature (Buddha-nature: the potential for enlightenment within all beings). Although one cannot see the water, one should know that there must be water in the well. Although cause and effect and Buddha-nature are difficult to understand, the future result will certainly exist. Searching for a bucket and rope to draw water is a metaphor for cultivating the Buddhist path. Although there is water in the well, one cannot draw water without a bucket and rope. It is the same with the Buddha-nature of sentient beings; how can one realize it without cultivating the Buddhist path?
'Good man, as you said, there are sick people in the world (omitted below)... All Bodhisattvas (Bodhisattva: an enlightened being who postpones their own nirvana to help others) preach such a meaning.'
Note: Monk Liang said, this is answering the initial realization. When the segmented afflictions are exhausted, Buddhahood will naturally be achieved. Monk Zong said, this is citing the third matter. The reason for saying 'completely cured' is directed towards Bodhisattvas of the sixth stage (of the Bodhisattva path). Are they ordinary people who do not need to cultivate?
'Good man, just like space for all sentient beings (omitted below)... Because it is attained through Samadhi (Samadhi: a state of deep concentration), it is said that all beings have Buddha-nature.'
Note: Monk Liang said, the following cites three situations, neither internal nor external, as metaphors. Space is neither internal nor external, but all things rely on it to manifest its function. Buddha-nature is neither internal nor external, so sentient beings must be able to exert its function. Monk Zong said, seeking from the cause, therefore it is said 'not existent'. Without leaving the cause, there can be a result, therefore it is said 'not non-existent'. 'Not arising from no cause' means that one must rely on the enabling cause to realize Buddha-nature. 'Not that this one acts and this one receives' does not mean that one cultivates the cause in this life and receives the result in this life. 'Not that this one acts and that one receives', grasping a person's beginning and end, although different, it is not limited to this life. Cultivating the conditioning cause, one can realize Buddha-nature in the future; this principle can be called 'not that this one acts and that one receives'. 'That one acts and that one receives' does not mean that different people cultivate goodness and different people realize Buddha-nature. 'Not that there is no action and no reception' means that one must cultivate the cause; this principle will not change. How can there be a situation where one does not act from beginning to end and does not receive the result? Bao Liang said, the third section below elucidates the Buddha-nature as the direct cause. Space is not within the five skandhas (skandhas: the five aggregates that constitute a person), nor is it outside the five skandhas. Because of attaining Buddhahood, it is said that all beings have Buddha-nature.
'Good man, just like sentient beings creating various karmas (omitted below)... When the time and conditions are in harmony, one can obtain the karmic result.'
Note: Monk Liang said,
為因性得果為譬也。業非內外者。如施非獨我故非內。得非受者故非外也。是二中間。不可得故。非有非無也。施從因得。非本無今有。不從外。來非無因出也。滅故不一。非此作此受。續故不異。非此作彼受也。由因得果。非無作無受。以時節和合。須眾緣和合。得果報也。
眾生佛性亦復如是(至)爾時得見不名為作。
案。僧亮曰。從了因見。故非本無今有也。內謂緣因。外謂正因。遍因無內外也。因中不可得。故非有。從二因見。故非無也。亦非遍因。故非此彼。非無因緣。以修道得見。故非余來也。非無因也。通答中間三證也。
善男子汝言如磁石者(至)有佛無佛法界常住。
案。僧亮曰。惑謂因能作果。今說因有故果出。因不作異也。以薪不作火。故無有作者。以薪無則火滅。故無有壞者也。僧宗曰。重答第五問。仍釋異法合故。異法出生。豈關以佛性。吸菩提耶。
善男子若言佛性住眾生中(至)一切眾生悉有佛性。
案。僧亮曰。不以一法為體。無住法界。總十八界也。入陰亦爾。十二因緣。遍在三世無住處。名常。果入虛空亦爾。譬佛性非是一法。圓取則得。偏執則失。四大亦無有業者。四大力雖均等。至各不相似。四力皆等。堅濡色異者。由因異果無作
【現代漢語翻譯】 現代漢語譯本： 以因緣的性質而獲得果報，這可以用譬喻來說明。業不是內在的也不是外在的。例如，佈施不是隻有我才能做，所以不是內在的；獲得果報的不是接受佈施的人，所以不是外在的。這二者中間的狀態是不可得的，所以說非有非無。佈施是從因緣中獲得的，不是本來沒有現在才有的，也不是從外面來的，不是沒有原因而產生的。因為有滅，所以不是同一的，不是這個做了這個就一定承受；因為有延續，所以不是不同的，不是這個做了那個才承受。由於因緣而獲得果報，不是沒有作為就沒有承受。因為時節因緣和合，必須眾多因緣和合，才能得到果報。
眾生的佛性也是如此（直到）那時才能見到，不能說是造作而成的。
按僧亮的說法，是從了因的角度來看，所以不是本來沒有現在才有的。內指的是緣因，外指的是正因，普遍的因沒有內外之分。在因中是不可得的，所以說非有。從二因的角度來看，所以說非無。也不是普遍的因，所以不是此彼。不是沒有因緣，因為通過修行才能見到，所以不是從其他地方來的。不是沒有原因的。這是對中間三個論證的總體回答。
善男子，你說如同磁石（直到）有佛沒有佛，法界都是常住的。
按僧亮的說法，迷惑在於認為因能產生果。現在說因有，所以果才出現，因並不產生不同的東西。因為柴不產生火，所以沒有作者。因為沒有柴，火就會熄滅，所以沒有破壞者。僧宗說，這是對第五個問題的再次回答，仍然解釋了不同法則的結合，所以不同的法則才會產生，這與佛性吸引菩提有什麼關係呢？
善男子，如果說佛性住在眾生之中（直到）一切眾生都有佛性。
按僧亮的說法，不是以一種法為本體，沒有住在法界中。總共有十八界。進入陰也是如此。十二因緣遍佈三世，沒有住處，這叫做常。果進入虛空也是如此。譬如佛性不是一種法，全面理解就能得到，片面執著就會失去。四大也沒有作業的人。四大力量雖然均等，但最終各不相似。四種力量都相等，但堅硬和柔軟的顏色不同，這是因為因不同，果沒有作者。
【English Translation】 English version: Obtaining results based on the nature of causes can be illustrated with a metaphor. Karma is neither internal nor external. For example, giving is not something only I can do, so it's not internal; the one who receives the reward is not the recipient of the giving, so it's not external. The state in between these two is unattainable, so it's said to be neither existent nor non-existent. Giving is obtained from causes and conditions, not something that was originally non-existent and now exists, nor does it come from outside, not arising without a cause. Because there is cessation, it is not the same, not that this one acts and this one necessarily receives; because there is continuation, it is not different, not that this one acts and that one receives. Due to causes and conditions, results are obtained, not that without action there is no reception. Because the timing of causes and conditions is harmonious, numerous causes and conditions must come together to obtain the reward.
The Buddha-nature of sentient beings is also like this (until) then it can be seen, it cannot be said to be created.
According to Sengliang, it is seen from the perspective of the complete cause (了因, liao yin), so it is not that it was originally non-existent and now exists. Internal refers to the conditioning cause (緣因, yuan yin), external refers to the direct cause (正因, zheng yin), the universal cause has no internal or external. It is unattainable in the cause, so it is said to be non-existent. It is seen from the perspective of the two causes, so it is said to be non-non-existent. It is also not a universal cause, so it is not this or that. It is not without causes and conditions, because it can be seen through cultivation, so it does not come from elsewhere. It is not without a cause. This is the overall answer to the three arguments in the middle.
Good man, what you say is like a magnet (until) whether there is a Buddha or not, the Dharma realm is always abiding.
According to Sengliang, the confusion lies in thinking that the cause can produce the result. Now it is said that the cause exists, so the result appears, the cause does not produce different things. Because firewood does not produce fire, there is no creator. Because there is no firewood, the fire will go out, so there is no destroyer. Sengzong said, this is a re-answer to the fifth question, still explaining that the combination of different laws, so different laws will arise, what does this have to do with Buddha-nature attracting Bodhi?
Good man, if it is said that Buddha-nature dwells in sentient beings (until) all sentient beings have Buddha-nature.
According to Sengliang, it is not taking one dharma as the substance, not dwelling in the Dharma realm. There are a total of eighteen realms (十八界, shi ba jie). Entering the skandhas (陰, yin) is also like this. The twelve links of dependent origination (十二因緣, shi er yin yuan) pervade the three times (三世, san shi), without a dwelling place, this is called constant. The result entering emptiness is also like this. For example, Buddha-nature is not one dharma, comprehensive understanding can be obtained, one-sided attachment will be lost. The four great elements (四大, si da) also have no agents. Although the power of the four great elements is equal, they are ultimately dissimilar. The four powers are all equal, but the hardness and softness of the colors are different, this is because the cause is different, the result has no creator.
者也。
大般涅槃經集解卷第六十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十二
舉盲人說象譬 明佛性不即六法不離六法義 明佛性十二因緣信等 辨菩薩不退相日食一麻一豆等事 出菩薩以身施眾生髮愿事 出菩薩為眾生受苦不退事 出天海八種不思議譬
師子吼品之第九
善男子譬如有王告一大臣(至)以是故說色為佛性。
案。僧亮曰。各以手觸者。譬聞見也。同不說象體。偏見非像。亦非不說者。各得其分。非不說也。色是佛性者。正因性異。成果亦異。以偏著為失也。如金色是一槃蛇為異也。僧宗曰。第二翻也。明如來說性不同。凡夫既真而無謬。故應修也。王者譬佛。臣者譬常住經教。像譬教下理也。盲者隨所觸而說象。眾生無慧。乃計陰說我也。說離陰有我者。此計太過。下當非之也。非即六法。不離六法者。以五陰成假名人。佛性在果。豈即六法非因。無以感果。故言不離也。寶亮曰。盲人觸象。若一一而望。不得像體。然復不得離此而有象也。外道凡夫。捉五陰及離陰。一一計非佛性。然始終不離此六法也。有諸外道。雖說有我。而實無我者。破第六別計五陰外有我。謂五陰假合。名為眾生。無別五陰外
【現代漢語翻譯】 現代漢語譯本 者也。
大般涅槃經集解卷第六十一 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十二
舉盲人說象譬 明佛性不即六法不離六法義 明佛性十二因緣信等 辨菩薩不退相日食一麻一豆等事 出菩薩以身施眾生髮愿事 出菩薩為眾生受苦不退事 出天海八種不思議譬
師子吼品之第九
善男子譬如有王告一大臣(至)以是故說色為佛性。
案。僧亮曰。各以手觸者。譬聞見也。同不說象體。偏見非像。亦非不說者。各得其分。非不說也。色是佛性者。正因性異。成果亦異。以偏著為失也。如金色是一槃蛇為異也。僧宗曰。第二翻也。明如來說性不同。凡夫既真而無謬。故應修也。王者譬佛（Buddha）。臣者譬常住經教。像譬教下理也。盲者隨所觸而說象。眾生無慧。乃計陰說我也。說離陰有我者。此計太過。下當非之也。非即六法。不離六法者。以五陰成假名人。佛性在果。豈即六法非因。無以感果。故言不離也。寶亮曰。盲人觸象。若一一而望。不得像體。然復不得離此而有象也。外道凡夫。捉五陰及離陰。一一計非佛性。然始終不離此六法也。有諸外道。雖說有我。而實無我者。破第六別計五陰外有我。謂五陰假合。名為眾生。無別五陰外
【English Translation】 English version Thus.
The Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume Sixty-One Taisho Tripitaka Volume 37, No. 1763, The Collection of Commentaries on the Mahāparinirvāṇa Sūtra
The Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume Sixty-Two
Illustrating the analogy of the blind men describing the elephant; clarifying the meaning that Buddha-nature is neither identical to nor separate from the six elements; clarifying Buddha-nature, the Twelve Nidānas (Twelve Links of Dependent Origination), faith, etc.; distinguishing the irreversible characteristics of Bodhisattvas, events such as solar eclipses, a single sesame seed, a single bean, etc.; presenting the Bodhisattva's act of offering his body to sentient beings and making vows; presenting the Bodhisattva's non-regression in enduring suffering for sentient beings; presenting the eight inconceivable analogies of the heavenly ocean.
Chapter Nine, The Lion's Roar
Good man, for example, a king tells a great minister (to)... therefore it is said that form is Buddha-nature.
According to Sengliang: 'Each touching with their hands' is an analogy for hearing and seeing. They all do not describe the elephant's entirety. Partial views are not the elephant. It is also not that they do not describe it; each obtains their part, so it is not that they do not describe it. That form is Buddha-nature means that the direct cause's nature is different, and the resulting fruit is also different. Attachment to partiality is the loss. It is like gold color being a different kind of snake.' Sengzong said: 'This is the second translation. It clarifies that the Tathāgata (如來) speaks of nature differently. Ordinary people are both true and without error, so they should cultivate. The king is an analogy for the Buddha (佛). The minister is an analogy for the eternally abiding scriptures and teachings. The elephant is an analogy for the principle beneath the teachings. The blind men describe the elephant according to what they touch. Sentient beings lack wisdom and thus calculate the skandhas (五陰) and say 'I'. To say that there is an 'I' apart from the skandhas is an excessive calculation, which will be negated below. It is neither identical to nor separate from the six elements because the five skandhas form a temporary person. Buddha-nature is in the fruit; how could it be identical to the six elements, which are not the cause? Without the cause, there is no way to experience the fruit, so it is said to be inseparable.' Baoliang said: 'Blind men touching the elephant, if they look at it one by one, cannot grasp the elephant's entirety. However, they also cannot have the elephant apart from this. Heretics and ordinary people grasp the five skandhas and what is apart from the skandhas, each calculating that it is not Buddha-nature. However, from beginning to end, they do not depart from these six elements. There are heretics who say there is a self, but in reality, there is no self. This refutes the sixth separate calculation that there is a self apart from the five skandhas, claiming that the five skandhas are a temporary aggregation called a sentient being. There is no separate self apart from the five skandhas.'
有我也。
或有說言受是佛性(至)乃至非我不離我。
案。僧亮曰。上舉色。今舉心歷心。稱四陰也。
善男子有諸外道雖說有我(至)第一義空故名佛性。
案。僧亮曰。就惑情為離也。故是即陰我相續不斷耳。后還正之。謂離陰別我也。
善男子大慈大悲名為佛性(至)佛性者即是如來。
案。僧亮曰。說緣因性。眾生必得。故名有也。相續不異。即如來也。僧宗曰。第三齣佛性體也。寶亮曰。第四歷緣因四無量行。即是緣因。善菩薩常行。如影隨形也。佛性名如來者。行四無量。近得初住一字之地。遠則圓滿得佛。故名如來也。
佛性者名大信心(至)一切眾生悉有佛性。
案。僧亮曰。舉六法門。助顯其旨也。
善男子如上所說種種諸法(至)一切眾生悉有佛性。
案。僧亮曰。總結上旨也。
善男子若說色是佛性者(至)乃至說識亦復如是。
案。僧亮曰。若說色是佛性。余非者。耶見眾生。聞必起倒也。
善男子若諸眾生了佛性者(至)兼復讚歎禮拜問說。
案。僧亮曰。既勸修此經名。故說修者之福也。僧宗曰。第四正勸修也。寶亮曰。第五結勸。明應須修道之意也。
善男子若有已於過去無量(至
【現代漢語翻譯】 現代漢語譯本 『有我也。』 或者有人說受是佛性（受：五蘊之一，感受）……乃至非我不離我。 按：僧亮說，上面舉了色蘊，現在舉心，歷數心，稱作四陰（四陰：色受想行識中的受想行識四蘊）。 『善男子，有些外道雖然也說有我……第一義空（第一義空：佛教術語，指超越一切相對概念的絕對真理）故名佛性。』 按：僧亮說，就迷惑的情感來說是分離的。所以這是依附於陰的我，相續不斷罷了。之後還會糾正它，認為離開陰另外有我。 『善男子，大慈大悲名為佛性……佛性者即是如來（如來：佛的十號之一）。』 按：僧亮說，這是說緣因性（緣因性：佛教術語，指通過因緣條件而產生的佛性），眾生必定能夠獲得，所以說『有』。相續不異，就是如來。僧宗說，第三是闡述佛性的本體。寶亮說，第四是歷數緣因四無量行（四無量行：佛教術語，指慈、悲、喜、舍四種無量心），這就是緣因。善菩薩經常修行，就像影子跟隨形體一樣。佛性名為如來，是因為修行四無量心，近則可以得到初住一字之地（初住一字之地：指菩薩修行過程中的一個階段），遠則可以圓滿成佛，所以名為如來。 『佛性者名大信心……一切眾生悉有佛性。』 按：僧亮說，舉出六法門（六法門：指佛教中的六種修行方法，如佈施、持戒等），幫助顯明其宗旨。 『善男子，如上所說種種諸法……一切眾生悉有佛性。』 按：僧亮說，總結上面的宗旨。 『善男子，若說色是佛性者……乃至說識亦復如是。』 按：僧亮說，如果說色蘊是佛性，其餘不是，這是邪見眾生，聽了必定會產生顛倒。 『善男子，若諸眾生了佛性者……兼復讚歎禮拜問說。』 按：僧亮說，既然勸人修行此經，所以說修行者的福報。僧宗說，第四是正式勸人修行。寶亮說，第五是總結勸勉，說明應當修道的意義。 『善男子，若有已於過去無量……』
【English Translation】 English version 『There is also a self.』 『Or some say that sensation (受, Vedanā: one of the five skandhas, referring to feeling or sensation) is Buddha-nature... even to the point of saying it is neither non-self nor separate from self.』 Note: Sengliang said, 'Above, the form skandha was mentioned. Now, the mind is mentioned, enumerating the mind, referred to as the four aggregates (四陰: the four skandhas of sensation, perception, volition, and consciousness).' 『Good man, some non-Buddhist paths also speak of a self... Therefore, the ultimate emptiness (第一義空: Paramārtha-śūnyatā: the ultimate truth that transcends all relative concepts) is called Buddha-nature.』 Note: Sengliang said, 'In terms of deluded emotions, it is separate. Therefore, this is the self attached to the skandhas, continuing without interruption. Later, it will be corrected, considering the self as separate from the skandhas.' 『Good man, great loving-kindness and great compassion are called Buddha-nature... Buddha-nature is thus the Tathāgata (如來: Thus Come One, one of the ten titles of a Buddha).』 Note: Sengliang said, 'This speaks of the causal nature (緣因性: Hetupratyaya-svabhāva: Buddha-nature arising through causal conditions). Sentient beings will surely attain it, therefore it is said to 'exist'. Continuing without difference is the Tathāgata. Sengzong said, 'Thirdly, it elucidates the substance of Buddha-nature.' Baoliang said, 'Fourthly, it enumerates the causal conditions of the four immeasurable minds (四無量行: Caturapramāṇa: loving-kindness, compassion, joy, and equanimity), which are the causal conditions. Good Bodhisattvas constantly practice them, like a shadow following a form. Buddha-nature is called Tathāgata because by practicing the four immeasurable minds, one can nearly attain the stage of the first abode (初住一字之地: the first stage of a Bodhisattva's path), and ultimately attain complete Buddhahood, therefore it is called Tathāgata.' 『Buddha-nature is called great faith... All sentient beings possess Buddha-nature.』 Note: Sengliang said, 'It cites the six Dharma gates (六法門: six practices such as generosity, morality, etc.) to help illuminate its purpose.' 『Good man, all the various dharmas mentioned above... all sentient beings possess Buddha-nature.』 Note: Sengliang said, 'It summarizes the above purpose.' 『Good man, if one says that form is Buddha-nature... even to the point of saying that consciousness is also like that.』 Note: Sengliang said, 'If one says that form is Buddha-nature and the rest are not, this is a heretical view, and sentient beings will surely become confused upon hearing it.' 『Good man, if sentient beings understand Buddha-nature... and also praise, prostrate, inquire, and explain.』 Note: Sengliang said, 'Since it encourages people to cultivate this sutra, it speaks of the blessings of those who cultivate it.' Sengzong said, 'Fourthly, it formally encourages cultivation.' Baoliang said, 'Fifthly, it concludes with encouragement, explaining the meaning of why one should cultivate the path.' 『Good man, if someone has already in the past immeasurable...』
)然後乃得聞是經名。
案。僧亮曰。嘆修者之因也。
善男子佛性不可思議(至)大涅槃經亦不可思議。
案。僧亮曰。嘆三寶佛性經法不可議。顯勸修之旨不虛也。
師子吼菩薩言世尊(至)得阿耨多羅三藐三菩提。
案。僧亮曰。師子吼領。並敘時眾得利益。佛即印述也。
師子吼言世尊云何不退(至)阿耨多羅三藐三菩提。
案。僧宗曰。此下修道之第七也。向以有性故。所以勸修。言修行者。功業轉深。不復退轉。若不能深識經旨。者則有退轉也。如此苦行。多是住前。言因經修行。無利益事。尚為之。豈況有益。而當不為此。明人于經修行。得其理味。永不復退也。寶亮曰。此下修道之第七。正出修道人相。上來雖勸其修道。諸人咸然。不知修道之法。佛今略示其相。若能作如此苦行者是也。
善男子菩薩摩訶薩(至)是名不退菩提之相。
案。僧亮曰。第七不退相門也。修道必生死。但生死多難。不能自知退與不退。次辨不退相也。
複次善男子菩薩摩訶薩(至)是故複名不可思議。
案。僧亮曰。第八嘆不退菩薩。不思議德也。受後邊身者。上說具煩惱性地解地。今說後身義其始終。但舉其兩端耳。僧宗曰。第八明上地菩薩。
【現代漢語翻譯】 現代漢語譯本：然後才能聽聞這部經的名字。
案：僧亮說，這是讚歎修行者的因緣。
善男子，佛性不可思議，乃至《大涅槃經》（Mahāparinirvāṇa Sūtra）也不可思議。
案：僧亮說，這是讚歎佛、法、僧三寶和佛性、經法的不可思議，彰顯勸人修行的宗旨不虛妄。
師子吼菩薩（Siṃhanāda Bodhisattva）說：「世尊，（乃至）證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。」
案：僧亮說，師子吼菩薩領受佛意，並敘述當時大眾獲得的利益，佛陀隨即印可並闡述。
師子吼菩薩說：「世尊，如何才能不退轉（乃至）阿耨多羅三藐三菩提？」
案：僧宗說，這是修道的第七個方面。之前因為有佛性，所以勸人修行。說修行者，功業逐漸加深，不再退轉。如果不能深刻理解經文的旨意，就會退轉。如此苦行，大多是停留在原地。說因為經文修行，沒有利益的事情尚且去做，何況是有益的事情，怎麼能不去做呢？明白的人通過經文修行，領悟其中的道理，永遠不會退轉。寶亮說，這是修道的第七個方面，正是闡述修道人的相貌。之前雖然勸人修道，但眾人茫然，不知道修道的方法。佛陀現在略微展示其相貌，如果能做到如此苦行就是了。
善男子，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）（乃至）這叫做不退菩提之相。
案：僧亮說，這是第七個不退相門。修道必定經歷生死，但生死多有艱難，不能自己知道是退還是不退，所以接下來辨別不退之相。
複次，善男子，菩薩摩訶薩（乃至）所以又名不可思議。
案：僧亮說，這是第八個讚歎不退菩薩不可思議的功德。接受後邊身的人，上面說了具有煩惱性地解地，現在說後身的意義，是說其始終，只是舉出其兩端而已。僧宗說，這是第八個說明上地菩薩。
【English Translation】 English version: Then one can hear the name of this sutra.
Note: Sengliang said, this praises the causes and conditions of the practitioner.
'Good man, Buddha-nature is inconceivable, even the Mahāparinirvāṇa Sūtra is also inconceivable.'
Note: Sengliang said, this praises the Three Jewels (Buddha, Dharma, Sangha), Buddha-nature, and the inconceivability of the scriptures, revealing that the purpose of encouraging cultivation is not false.
Siṃhanāda Bodhisattva said: 'World Honored One, (up to) attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).'
Note: Sengliang said, Siṃhanāda Bodhisattva received the Buddha's intention and narrated the benefits gained by the assembly at that time. The Buddha then affirmed and elaborated.
Siṃhanāda said: 'World Honored One, how does one not regress (up to) anuttarā-samyak-saṃbodhi?'
Note: Sengzong said, this is the seventh aspect of cultivation. Previously, because of having Buddha-nature, people were encouraged to cultivate. It is said that as the practitioner cultivates, their merit deepens and they no longer regress. If one cannot deeply understand the meaning of the scriptures, then they will regress. Such ascetic practices mostly remain in place. It is said that because of cultivating through the scriptures, one still does things that are not beneficial, how much more so should one do things that are beneficial? Those who understand cultivate through the scriptures, comprehend the principles within, and will never regress again. Baoliang said, this is the seventh aspect of cultivation, precisely explaining the appearance of the cultivator. Although people were previously encouraged to cultivate, they were at a loss and did not know the method of cultivation. The Buddha now briefly shows its appearance; if one can do such ascetic practices, that is it.
'Good man, Bodhisattva-Mahāsattva (great being bodhisattva) (up to) this is called the appearance of non-regression from Bodhi.'
Note: Sengliang said, this is the seventh gate of non-regression. Cultivation inevitably involves birth and death, but birth and death are often difficult, and one cannot know for oneself whether one is regressing or not, so next, the appearance of non-regression is distinguished.
'Furthermore, good man, Bodhisattva-Mahāsattva (up to) therefore it is also called inconceivable.'
Note: Sengliang said, this is the eighth praising the inconceivable merits of the non-regressing Bodhisattva. Those who receive the later body, above it was said that they possess the afflictive nature ground and the understanding ground, now speaking of the meaning of the later body, it refers to its beginning and end, only its two extremes are mentioned. Sengzong said, this is the eighth explaining the Bodhisattva of the higher ground.
備諸勝德也。寶亮曰。嘆修道人之德也。人謂苦不可忍。今云。若能立心修道。雖為眾生受苦。如三禪樂也。
善男子大涅槃經亦復如是(至)彼大海有八不思議。
案。僧亮曰。第九嘆經。佛及菩薩。功德智慧。經實其本。故讚歎也。僧宗曰。上言人由經益。則經有資成人義。故次嘆也。寶亮曰。海有八德。以譬經也。一者因眾生之福海則漸深。眾生有感。所以經教次第。從淺至深也。二逐風而行。諸佛菩薩。隨緣而化也。三河水入者。明涅槃納眾命之器也。下去類爾也。
師子吼言世尊若言如來(至)云何獨令我受化身。
案。僧亮曰。第十嘆佛也。以經典佛說理應嘆也。但說由慈生。故先問也。寶亮曰。四生之中。化生最勝。而佛為眾生。故胎生。恩德之重。所以致嘆也。
爾時師子吼菩薩合掌長跪右膝著地以偈贊佛。
案。僧宗曰。如來是王化之主道被蒼生。所以最後興嘆也。
如來無量功德聚(至)能吼無量師子吼。
案。僧亮曰。彼國以偈為詠歌也。蓋盛德之至道也。
大般涅槃經集解卷第六十二
弘安八年乙酉三月十日于西大寺寶塔院 為補闕書寫之畢 唐人誠心 大正藏第 37 冊 No. 1763 大般涅槃經集解
【現代漢語翻譯】 現代漢語譯本：
『備諸勝德也。』寶亮曰：『讚歎修道人的德行。』人們認為苦難難以忍受，如今說：『如果能夠立定決心修道，即使爲了眾生承受苦難，也如同身處三禪天的快樂之中。』 『善男子，《大涅槃經》也同樣如此……』直到『……那大海有八種不可思議之處。』 按僧亮所說：『第九是讚歎經典。佛和菩薩的功德智慧，經典是根本，所以讚歎它。』僧宗說：『上面說人因為經典而受益，那麼經典就有成就人的意義，所以接著讚歎它。』寶亮說：『大海有八種德行，用來比喻經典。一是由於眾生的福海而逐漸加深，眾生有所感應，所以經典教義次第從淺到深。二是隨風而行，諸佛菩薩隨緣而化度眾生。三是河水流入其中，表明涅槃是容納眾生命運的容器。』下面的以此類推。 『師子吼菩薩說：世尊，如果說如來……』直到『……為何唯獨讓我受化生之身？』 按僧亮所說：『第十是讚歎佛。因為經典是佛所說，理應讚歎。但說是由於慈悲而生，所以先提問。』寶亮說：『四生之中，化生最為殊勝，而佛爲了眾生，示現胎生，恩德深重，所以讚歎。』 當時，師子吼菩薩合掌長跪，右膝著地，用偈頌讚嘆佛。 按僧宗所說：『如來是教化之主，其道澤被蒼生，所以最後興起讚歎。』 『如來具有無量功德聚集……』直到『……能夠發出無量師子吼。』 按僧亮所說：『彼國用偈頌作為詠歌。』大概是盛德到達極致的表現。 《大般涅槃經集解》卷第六十二 弘安八年乙酉三月十日于西大寺寶塔院 為補闕書寫完畢 唐人誠心 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
【English Translation】 English version:
'Possessing all excellent virtues.' Bao Liang said: 'Praising the virtues of those who cultivate the Way.' People think suffering is unbearable, but now it is said: 'If one can resolve to cultivate the Way, even if one endures suffering for sentient beings, it is like the joy of the Third Dhyana heaven.' 'Good man, the Mahāparinirvāṇa Sūtra is also like this...' until '...that great ocean has eight inconceivable aspects.' According to Seng Liang: 'The ninth is praising the sūtra. The merits and wisdom of the Buddha and bodhisattvas (enlightenment being), the sūtra is the root, so it is praised.' Seng Zong said: 'The above says that people benefit from the sūtra, then the sūtra has the meaning of accomplishing people, so it is praised next.' Bao Liang said: 'The great ocean has eight virtues, used to compare the sūtra. First, it gradually deepens due to the sea of blessings of sentient beings; sentient beings have a response, so the teachings of the sūtra gradually progress from shallow to deep. Second, it moves with the wind; the Buddhas and bodhisattvas transform sentient beings according to conditions. Third, river water flows into it, indicating that nirvāṇa (liberation) is a container that accommodates the destinies of all beings.' The following are similar. 'The Lion's Roar Bodhisattva said: World Honored One, if you say that the Tathāgata (the thus-gone one)...' until '...why only let me receive a manifested body?' According to Seng Liang: 'The tenth is praising the Buddha. Because the sūtra is spoken by the Buddha, it should be praised. But it is said to be born from compassion, so ask first.' Bao Liang said: 'Among the four types of birth, manifested birth is the most excellent, but the Buddha, for the sake of sentient beings, manifests as born from a womb, the kindness and virtue are profound, so praise it.' At that time, the Lion's Roar Bodhisattva joined his palms, knelt down on his right knee, and praised the Buddha with a gatha (verse). According to Seng Zong: 'The Tathāgata is the lord of teaching, whose Way benefits all living beings, so praise arises at the end.' 'The Tathāgata has a collection of immeasurable merits...' until '...able to roar countless lion's roars.' According to Seng Liang: 'That country uses gathas as songs.' It is probably the ultimate expression of great virtue. Mahāparinirvāṇa Sūtra Collected Explanations, Volume Sixty-Two Written on the 10th day of the 3rd month of the 8th year of Kōan (1285) at the Pagoda Temple of Saidai-ji. Completed by Tang Ren Chengxin for the purpose of filling in gaps. Taishō Tripiṭaka, Volume 37, No. 1763, Mahāparinirvāṇa Sūtra Collected Explanations
大般涅槃經集解卷第六十三(迦葉菩薩品第二十四)
廣釋善星斷善根義 出善星未斷善根之前壞欲界結獲得四禪事 出善星說苦德尼干緣起事 釋斷善根義 釋斷善根佛性不斷義 釋佛性如虛空非三世攝 釋闡提身口業皆非善義 釋所以聽善星出家意
迦葉菩薩品第二十四
案。僧亮曰。夫為行同有違不違。前師子吼品。辨不違。此品論違也。何者。前品所說。雖有佛性。要修善以成之。此品所說。雖有佛性。而斷善者塞之。故知俱論性。而有違不違之異也。法瑤曰。前品廣說佛性不一。或因或果。非因非果。或因或緣。或善非善。或言心是。或言心非。或言離陰。或不如是。眾說雖非一途。而佛性一也。是則不可偏執一法為是。而余法非也。迦葉今引四十九年。不定之說。偏執者。皆失佛意。謂執往既失。執今豈得耶。若有偏執上所說者。皆不得佛意也。經有明文。下至煩惱諸結眾生。五陰善法。皆是佛性。又說性非內非外。亦內亦外。非有非無。亦有亦無。又就闡提。或善根人。四句互明佛性。復引恒河七人。不離佛性水。又言如是七人。若善不善。若方便道。若解脫道。若因若果。悉是佛性。經文如此。豈可以一法偏執乎。若不尋結始末所論。佛性各舉一邊。以為決定。但以果為
【現代漢語翻譯】 現代漢語譯本
大般涅槃經集解卷第六十三(迦葉菩薩品第二十四)
廣釋善星斷善根義 出善星未斷善根之前壞欲界結獲得四禪事 出善星說苦德尼干（一種外道）緣起事 釋斷善根義 釋斷善根佛性不斷義 釋佛性如虛空非三世攝 釋闡提（斷善根者）身口業皆非善義 釋所以聽善星出家意
迦葉菩薩品第二十四
案。僧亮曰。夫為行同有違不違。前師子吼品。辨不違。此品論違也。何者。前品所說。雖有佛性。要修善以成之。此品所說。雖有佛性。而斷善者塞之。故知俱論性。而有違不違之異也。法瑤曰。前品廣說佛性不一。或因或果。非因非果。或因或緣。或善非善。或言心是。或言心非。或言離陰。或不如是。眾說雖非一途。而佛性一也。是則不可偏執一法為是。而余法非也。迦葉今引四十九年。不定之說。偏執者。皆失佛意。謂執往既失。執今豈得耶。若有偏執上所說者。皆不得佛意也。經有明文。下至煩惱諸結眾生。五陰善法。皆是佛性。又說性非內非外。亦內亦外。非有非無。亦有亦無。又就闡提。或善根人。四句互明佛性。復引恒河七人。不離佛性水。又言如是七人。若善不善。若方便道。若解脫道。若因若果。悉是佛性。經文如此。豈可以一法偏執乎。若不尋結始末所論。佛性各舉一邊。以為決定。但以果為
【English Translation】 English version
The Great Nirvana Sutra Collected Commentaries, Volume 63 (Kashyapa Bodhisattva Chapter 24)
Extensive Explanation of the Meaning of Shànxīng's (a disciple of the Buddha) Severance of Good Roots; Elucidation of Shànxīng's Destruction of the Desire Realm Bonds and Attainment of the Four Dhyanas Before Severing Good Roots; Elucidation of Shànxīng's Explanation of the Suffering Virtue of the Nirgrantha (a Jain ascetic) Dependent Origination; Explanation of the Meaning of Severing Good Roots; Explanation of the Meaning of Buddha-nature Not Being Severed by Severing Good Roots; Explanation of Buddha-nature Being Like Empty Space and Not Being Included in the Three Times; Explanation of the Meaning of the Actions of Body and Speech of an Icchantika (one who has cut off their good roots) All Not Being Good; Explanation of the Intention Behind Allowing Shànxīng to Leave Home
Kashyapa Bodhisattva Chapter 24
According to Sēngliàng, 'Conduct can be the same, with agreement or disagreement. The previous Lion's Roar Chapter distinguished non-disagreement. This chapter discusses disagreement. Why? The previous chapter said that although there is Buddha-nature, it must be cultivated with goodness to be achieved. This chapter says that although there is Buddha-nature, those who sever goodness block it. Therefore, it is known that both discuss nature, but there is a difference of agreement and disagreement.' Fǎyáo said, 'The previous chapter extensively explained that Buddha-nature is not one. Sometimes it is cause, sometimes it is effect, sometimes neither cause nor effect, sometimes cause or condition, sometimes good or not good, sometimes it is said that the mind is, sometimes it is said that the mind is not, sometimes it is said to be separate from the skandhas, sometimes it is not so. Although the various sayings are not one path, Buddha-nature is one. Therefore, it is not permissible to stubbornly cling to one dharma as being correct and the other dharmas as being incorrect. Kashyapa now cites the uncertain sayings of forty-nine years. Those who stubbornly cling all lose the Buddha's intention. Saying that clinging to the past is already lost, how can clinging to the present be obtained? If there are those who stubbornly cling to what was said above, they all do not obtain the Buddha's intention. The sutra has clear words, down to the afflictions, the bonds, sentient beings, the five skandhas, and good dharmas, all are Buddha-nature. It also says that nature is neither internal nor external, also internal and also external, neither existent nor non-existent, also existent and also non-existent. Also, regarding the Icchantika, or people with good roots, the four phrases mutually clarify Buddha-nature. Again, it cites the seven people in the Ganges River, not separate from the water of Buddha-nature. It also says that these seven people, whether good or not good, whether expedient path, whether liberation path, whether cause or effect, all are Buddha-nature. The sutra text is like this. How can one stubbornly cling to one dharma? If one does not seek the beginning and end of what is discussed, Buddha-nature is mentioned on each side as a determination, but only takes the effect as'
佛性者。恐失其知旨矣。前品明生死河中有七人。明不但佛性力故。自得菩提。不修道耶。今明涅槃河中。有七種人。闡提人。聞涅槃經。然後誹謗不信。斷善根耳。然涅槃聲先冥以遠益。謂入涅槃河中。況餘六人耶。今明七人雖異。而皆不離佛性水中。雖復兩品同明。而所論碩異也。僧宗曰。上第三十四問安樂性。向師子吼發斯論。而所顯之旨。猶有未了。今還成本問也。前明闡提雖斷善根。猶有佛性。今因善星。廣釋闡提斷善之方。及還生之由。明所斷者。是起作之善故。則正因之義存也。釋還生之由。所以緣因之理足也。亦以因果相望。則中道詳矣。二聖相成。俱顯妙旨。但辨理周悉。未必文廣也。大分品有六。第一明斷善根。第二辨還生。第三明中道。第四顯修道。第五勸。第六嘆佛也。寶亮曰。師子吼迦葉。但論佛性。其大旨為異者。師子吼就次第從理為談。迦葉就違背邊為論也。師子吼所說。直論從因至果。附理信心。不言先斷善根。后更生之義也。迦葉所說。亦言從因次修。然其行未立。還斷信心。成一闡提。后厭情還發。能生於善。更進趣取佛。正以此為異。是則師子吼。雖明斷善。未辨還生。今迦葉所論。明斷善之後。更生之義也。大分為九門。第一明斷善根相。第二釋所以斷善。良由眾生根性不
定也。第三辨諍論。由根性異。故感教各別。致令互執。乖于中道也。第四廣明執著。起邪見之過。正以根性不定。不體佛教。各隨所執。誹謗失旨也。第五明後從悉自拔得還生善根也。第六明同得常果。第七釋異生死以三漏為因。故感報無常。佛果以真解為資。遣漏盡而體常。第八嘆經。第九嘆佛也。道慧私記曰。師子吼所問。雙樹間事。迦葉所問。從得道已來事。科簡始末以為異也。又此品就人明性。前品就法明性也。智秀曰。大分此品為六段。第一明斷善根。而佛性不斷。第二明還生善根。第三明非內外非有無中道。第四明不諍。第五明梵行。第六嘆佛也。
迦葉菩薩白佛言世尊(至)為大醫師作大藥王。
案。僧亮曰。此下第一明斷善根人。斷善根相也。將欲設難。無敘師子吼所釋。善星比丘。是不可治人也。僧宗曰。就明斷善根中。自有六翻。第一明如來慈非不平等。正以善星不受。非如來失。第二廣列過失之事也。第三明斷三世善也。第四明如來具知根力。能知轉下。作中等也。第五廣明諍論。釋由物情不達教下之旨。致生深罪也。第六明所以斷善根。廣起邪見也。智秀曰。第一段中六別。第一論斷善根。第二明根不定。第三明諍論。第四明執著。第五明邪見也。
善星比丘是佛菩薩
【現代漢語翻譯】 現代漢語譯本： 定也。第三辨諍論。由於眾生根性不同，所以感受到的教義也各有差別，導致互相執著己見，違背了中道。 第四廣泛闡明執著產生邪見的過失。正是因為眾生根性不定，不能領會佛教的真諦，各自隨著自己的執著，誹謗佛法，失去了佛法的宗旨。 第五說明後來（斷善根者）能夠從（邪見中）自我拔出，重新生出善根。第六說明（最終）共同證得常樂我凈的佛果。第七解釋（眾生）不同的生死輪迴，以貪、嗔、癡三漏為根本原因，所以感受到的果報是無常的。而佛果以真正的解脫為資糧，去除煩惱，窮盡三漏，從而證得常樂我凈的佛性。 第八讚歎此經的功德。第九讚歎佛陀的功德。道慧私下記載說：師子吼（Śīla-siṃha-garjita）所問的是雙樹林間的事情，迦葉（Kāśyapa）所問的是從佛陀得道以來的事情，用科判簡要地說明了事情的始末，以此作為區別。而且此品就人來闡明佛性，前品就法來闡明佛性。智秀說：大致將此品分為六段。第一說明斷善根，而佛性不斷。第二說明還生善根。第三說明非內非外、非有非無的中道。第四說明不爭論。第五說明梵行。第六讚歎佛陀。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊……』直到『為大醫師作大藥王』。
根據僧亮的說法：下面第一部分說明斷善根的人，以及斷善根的相狀。將要提出疑問，沒有敘述師子吼所解釋的善星比丘（Su-nakshatra），是不可救治的人。僧宗說：就說明斷善根中，自有六種情況。第一說明如來的慈悲並非不平等，正是因為善星比丘不接受，不是如來的過失。第二廣泛列舉過失的事情。第三說明斷絕三世的善根。第四說明如來完全知曉眾生的根器和力量，能夠知道（如何）轉化下等根器，使之成為中等根器。第五廣泛說明爭論，解釋由於眾生情執，不能通達佛教的宗旨，導致產生深重的罪業。第六說明（眾生）之所以斷絕善根，是因為廣泛產生邪見。智秀說：第一段中分為六個部分。第一論述斷善根。第二說明根性不定。第三說明爭論。第四說明執著。第五說明邪見。
善星比丘（Su-nakshatra）是佛菩薩
【English Translation】 English version: This is about Samadhi. The third section distinguishes disputes. Because of the differences in beings' inherent nature, they perceive the teachings differently, leading to mutual attachment and deviation from the Middle Way. The fourth section extensively clarifies the fault of attachment leading to wrong views. It is precisely because beings' inherent nature is uncertain that they cannot understand the true essence of Buddhism, and each follows their own attachments, slandering the Dharma and losing sight of its purpose. The fifth section explains that later (those who have severed their roots of goodness) can extract themselves (from wrong views) and regenerate roots of goodness. The sixth section explains that (ultimately) they jointly attain the fruit of permanence, bliss, self, and purity. The seventh section explains the different cycles of birth and death (of sentient beings), with the three outflows of greed, hatred, and delusion as the fundamental cause, so the retribution they experience is impermanent. The fruit of Buddhahood is based on true liberation as its resource, removing afflictions, exhausting the three outflows, and thereby attaining the permanence, bliss, self, and purity of Buddha-nature. The eighth section praises the merits of this Sutra. The ninth section praises the merits of the Buddha. Dao Hui privately recorded: What Śīla-siṃha-garjita (Lion's Roar) asked about was the events in the twin Sala tree grove, and what Kāśyapa (Kāśyapa) asked about was the events since the Buddha attained enlightenment, using a classification to briefly explain the beginning and end of the matter, as a distinction. Moreover, this chapter elucidates Buddha-nature from the perspective of people, while the previous chapter elucidates Buddha-nature from the perspective of Dharma. Zhi Xiu said: This chapter is roughly divided into six sections. The first explains severing roots of goodness, while Buddha-nature is not severed. The second explains regenerating roots of goodness. The third explains the Middle Way of neither internal nor external, neither existence nor non-existence. The fourth explains non-contention. The fifth explains pure conduct. The sixth praises the Buddha.
Kāśyapa Bodhisattva (Kāśyapa Bodhisattva) said to the Buddha: 'World Honored One...' until 'becoming a great physician and a great medicine king'.
According to Seng Liang: The first part below explains those who sever their roots of goodness, and the characteristics of severing roots of goodness. About to raise a question, there is no narration of what Śīla-siṃha-garjita explained about Su-nakshatra (Su-nakshatra), who is an incurable person. Seng Zong said: In explaining severing roots of goodness, there are six situations. The first explains that the Tathagata's compassion is not unequal, it is precisely because Su-nakshatra does not accept it, not the Tathagata's fault. The second extensively lists the matters of faults. The third explains severing the roots of goodness of the three times. The fourth explains that the Tathagata fully knows the faculties and powers of beings, and can know (how) to transform inferior faculties, making them medium faculties. The fifth extensively explains disputes, explaining that due to beings' emotional attachments, they cannot understand the purpose of Buddhism, leading to deep offenses. The sixth explains why (beings) sever their roots of goodness, because they extensively generate wrong views. Zhi Xiu said: The first section is divided into six parts. The first discusses severing roots of goodness. The second explains that inherent nature is uncertain. The third explains disputes. The fourth explains attachments. The fifth explains wrong views.
Su-nakshatra (Su-nakshatra) is a Buddha and Bodhisattva
時子。
案。僧亮曰。此下舉三事證非不可治也。令先明有深重。故云何不救也。寶亮曰。此下第一難。何不先為善星說法也。
出家之後受持讀誦分別解說十二部經。
案。僧亮曰。次明其有信非都無也。
壞欲界結獲得四禪。
案。僧亮曰。次明善星不無念等善根也。
云何如來記說善星(至)地獄劫住不可治人。
案。僧亮曰。略結難也。
如來何故不先為其演說正法后為菩薩。
案。僧亮曰。治病在於始起可治之時。不先治之。要有漏時。非等慈也。
如來世尊若不能救(至)有大慈愍有大方便。
案。僧亮曰。若可治而不治。是無慈也。寶亮曰。第二責無慈悲。第三喻無方便也。
佛言善男子譬如父母(至)當先教誰知世間事。
案。僧亮曰。先答父慈等也。雖復教有先後。而不違慈義。以譬佛慈等無偏也。寶亮曰。此下先答第二難也。我久知其當斷善根。故於爾許年中。接引說法。為後世作益也。
迦葉菩薩白佛言世尊(至)為慈念故次復教之。
案。僧亮曰。人以知見為樂。父慈雖等。然有能速成者。應先教也。
善男子如來亦爾(至)為生後世諸善種子。
案。僧亮曰。合譬之意。意在
【現代漢語翻譯】 現代漢語譯本： 時子。
案。僧亮曰：這段以下列舉三件事來證明善星並非不可救治。先說明他有很深的善根，所以才問為什麼不救他。寶亮曰：這段以下是第一個詰難，為什麼不先為善星說法呢？
出家之後，受持、讀誦、分別解說十二部經。
案。僧亮曰：其次說明他有信心，並非完全沒有善根。
壞欲界結，獲得四禪。
案。僧亮曰：其次說明善星並非沒有念等善根。
云何如來記說善星（乃至）地獄劫住，不可治人？
案。僧亮曰：簡略地總結詰難。
如來何故不先為其演說正法，后為菩薩？
案。僧亮曰：治病在於開始發作、可以醫治的時候。不先醫治，等到有了漏洞的時候，就不是平等的慈悲了。
如來世尊若不能救（乃至）有大慈愍，有大方便。
案。僧亮曰：如果可以救治而不救治，就是沒有慈悲。寶亮曰：這是第二個責備，責備佛沒有慈悲。第三個比喻佛沒有方便。
佛言：善男子，譬如父母（乃至）當先教誰知世間事？
案。僧亮曰：先回答父親的慈愛等等。雖然教導有先後，但不違背慈愛的意義，用這個比喻佛的慈愛是平等而沒有偏頗的。寶亮曰：這段以下先回答第二個詰難。我早就知道他會斷絕善根，所以在那麼多年中，接引他說法，為後世作利益。
迦葉(Kasyapa)菩薩白佛言：世尊（乃至）為慈念故，次復教之。
案。僧亮曰：人以知見為樂。父親的慈愛雖然平等，但有能快速成就的人，應該先教導他。
善男子，如來亦爾（乃至）為生後世諸善種子。
案。僧亮曰：總結比喻的意義，意在
【English Translation】 English version: At that time, the son.
Commentary: The monk Liang said: The following three points are raised to prove that it is not impossible to cure Shanxing (善星, Name of a person). First, it is made clear that he has deep roots of goodness, hence the question of why he is not saved. Bao Liang said: The following is the first difficulty, why not first preach the Dharma for Shanxing?
After leaving home, he received, upheld, recited, distinguished, explained the twelve divisions of scriptures.
Commentary: The monk Liang said: Secondly, it is explained that he has faith and is not completely without good roots.
Destroyed the bonds of the desire realm and attained the four dhyanas (四禪, Four levels of meditative absorption).
Commentary: The monk Liang said: Secondly, it is explained that Shanxing is not without good roots such as mindfulness.
Why did the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) predict that Shanxing (even to) would dwell in hell for a kalpa (劫, An immense period of time) and is an incurable person?
Commentary: The monk Liang said: Briefly summarizes the difficulty.
Why did the Tathagata not first expound the correct Dharma for him and then for the Bodhisattvas (菩薩, An enlightened being)?
Commentary: The monk Liang said: Curing illness is about starting at the time when it can be cured. If it is not cured first, and then there are loopholes, it is not equal compassion.
If the Tathagata, the World Honored One, cannot save (even to) has great compassion and great skillful means.
Commentary: The monk Liang said: If it can be cured but is not cured, it is without compassion. Bao Liang said: This is the second accusation, accusing the Buddha of not having compassion. The third is a metaphor for the Buddha not having skillful means.
The Buddha said: Good man, for example, parents (even to) should first teach who knows the affairs of the world?
Commentary: The monk Liang said: First answer the father's love, etc. Although teaching has a sequence, it does not violate the meaning of love, using this metaphor that the Buddha's love is equal and without bias. Bao Liang said: The following first answers the second difficulty. I have long known that he would cut off his roots of goodness, so for so many years, I have received and guided him to preach the Dharma, to benefit future generations.
Kasyapa (迦葉, Name of a disciple of the Buddha) Bodhisattva said to the Buddha: World Honored One (even to) for the sake of compassion, then teach him again.
Commentary: The monk Liang said: People take pleasure in knowledge and views. Although the father's love is equal, those who can quickly achieve should be taught first.
Good man, the Tathagata is also like this (even to) to generate good seeds for future generations.
Commentary: The monk Liang said: Summarizing the meaning of the metaphor, the intention is to
不偏必有利益。廣弘一燈之化者。應先教也。
善男子如三種田(至)第三喻一闡提。
案。僧亮曰。義如上釋。
善男子如大師子殺香象時(至)演說法時功用無二。
案。僧亮曰。終用一方便力耳。上明雖復先後。而慈用實等。今明三時方便。常盡其力也。寶亮曰。答第三難也。明佛非無大方便。但于善星。方便不顯耳。如彼師子。於二狩之間。雖等其力。菟則不設也。
善男子我於一時住王舍城(至)而彼都無信受之心。
案。僧亮曰。凡舉三事。此第一緣起也。薄拘羅是惡鬼之名。夫化之所被。以信為本。而闡提斷信。釋所以不受化也。僧宗曰。此下第二廣說斷善之過也。寶亮曰。此下正明善星斷善根之相。兼證釋向第二第三答也。佛雖有大慈方便。而善星凈信。意難出故。無所益也。
善男子我於一時在迦尸國(至)而彼絕無信受之心。
案。僧亮曰。第二緣起。寶亮曰。既以不信為心。亦遮人為信故。心死蟲置佛跡上。使耳目之徒生異想也。
善男子我於一時與善星(至)而彼絕無信受之心。
案。僧亮曰。第三緣起也。雖復同列不信。而此一事。偏論反舌。罔沒尊聖。彌見其心矣。所以二問苦得者。欲知即事。與佛語相應已不也。而苦
【現代漢語翻譯】 現代漢語譯本： 不偏頗必定有利益。要廣泛弘揚一燈的教化，應當先從教導開始。
善男子，譬如三種田（至）第三種譬如一闡提（icchantika，斷絕善根的人）。
按：僧亮說，意義如上文解釋。
善男子，譬如大師子殺死香象時（至）演說佛法時，功用沒有差別。
按：僧亮說，最終都是用一種方便之力罷了。上面說明雖然有先後，但慈悲的運用實際上是相同的。現在說明三種時機下的方便，常常竭盡其力。寶亮說，這是回答第三個難題。說明佛並非沒有大的方便，只是對於善星（Sudatta，佛陀的堂弟），方便沒有顯現出來罷了。如同那師子，在兩種狩獵之間，雖然力量相同，但對於兔子就不會施展全力。
善男子，我曾經一時住在王舍城（Rajagrha，古印度城市）（至）而他們都完全沒有信受之心。
按：僧亮說，凡是舉出三件事，這是第一個緣起。薄拘羅（Bakula，長壽者）是惡鬼的名字。教化的施予，以信心為根本，而一闡提斷絕了信心，解釋了他們不接受教化的原因。僧宗說，這以下是第二個廣泛說明斷絕善根的過失。寶亮說，這以下正式說明善星斷絕善根的相狀，兼驗證解釋先前第二個和第三個回答。佛雖然有大慈悲和方便，但善星的清凈信心難以生起，因此沒有益處。
善男子，我曾經一時在迦尸國（Kasi，古印度地區）（至）而他們完全沒有信受之心。
按：僧亮說，這是第二個緣起。寶亮說，既然以不信為心，也阻止人們產生信心，所以心死的蟲子被放置在佛的足跡上，使得耳目之徒產生奇異的想法。
善男子，我曾經一時與善星（至）而他們完全沒有信受之心。
按：僧亮說，這是第三個緣起。雖然同樣是不信，但這件事特別論及善星的反舌，罔顧尊聖，更加顯現了他的內心。所以兩次詢問『苦得』，是想知道這件事，與佛的語言相應與否。而苦
【English Translation】 English version: Without impartiality, there must be benefit. To widely propagate the teaching of a single lamp, one should begin with instruction.
Good man, like the three types of fields (to) the third is like an icchantika (icchantika, one who has severed their roots of goodness).
Note: The monk Liang said, the meaning is as explained above.
Good man, like when a great lion kills a fragrant elephant (to) when expounding the Dharma, the function is no different.
Note: The monk Liang said, ultimately it is using one expedient power. The above explains that although there is a sequence, the application of compassion is actually the same. Now it explains that the expedients in the three times always exert their full power. Bao Liang said, this is answering the third difficulty. It explains that the Buddha is not without great expedients, but for Sudatta (Sudatta, Buddha's cousin), the expedients are not apparent. Like that lion, between two hunts, although the strength is the same, it will not exert its full strength for a rabbit.
Good man, at one time I dwelt in Rajagrha (Rajagrha, an ancient Indian city) (to) and they had no believing heart at all.
Note: The monk Liang said, whenever three things are mentioned, this is the first cause. Bakula (Bakula, a long-lived person) is the name of an evil spirit. The bestowal of teaching takes faith as its root, and the icchantika has severed faith, explaining why they do not receive teaching. The monk Zong said, the following is the second extensive explanation of the fault of severing good roots. Bao Liang said, the following formally explains the appearance of Sudatta severing good roots, and also verifies and explains the previous second and third answers. Although the Buddha has great compassion and expedients, Sudatta's pure faith is difficult to arise, therefore there is no benefit.
Good man, at one time I was in the country of Kasi (Kasi, an ancient Indian region) (to) and they had no believing heart at all.
Note: The monk Liang said, this is the second cause. Bao Liang said, since disbelief is taken as the heart, it also prevents people from generating faith, so the dead worm was placed on the Buddha's footprint, causing those who rely on sight and hearing to generate strange thoughts.
Good man, at one time I was with Sudatta (to) and they had no believing heart at all.
Note: The monk Liang said, this is the third cause. Although it is the same as disbelief, this matter specifically discusses Sudatta's slander, disregarding the venerable and holy, further revealing his heart. Therefore, the two questions 'bitterly obtained' are to know whether this matter corresponds to the Buddha's words or not. And bitter
得既已。身驗所以反根。善星因而誡之也。寶亮曰。聖化無方。應物非一。彼既心懷妒。云何可救也。
善男子善星比丘雖復讀誦(至)而我真實謂無因果。
案。僧亮曰。此明無慧也。若善由解生。則不可斷。不從解生。遇耶則斷。昔雖誦讀。不由解生。亦不可救。答第二難也。善知相法者。知有二種現知相知也。言佛非現知非一切知也。僧宗曰。雖受十二部經。不解旨故。所以退謗。乃至斷善根。況不受持。云何救耶。
善男子汝若不信(至)生身陷入墮阿鼻地獄。
案。僧亮曰。虛言無效。不如驗實也。陷地獄者。慈不積無以滅身。罪熟報至。所以陷也。
善男子善星比丘雖入佛法(至)羅剎大鬼之所殺害。
案。僧亮曰。佛說三乘因果。而善星竟不獲一。以無信故。所以無所得也。放逸故。惡知識故者。放逸即內患。惡友即外緣。備此二惡。終斷善根。雖入大海。無獲者無信慧之人。雖入法海。亦無所獲。自戮而死者。譬放逸。惡鬼所殺者。譬惡友也。僧宗曰。記彼必入地獄。一往如似不慈而是大慈也。何以爾耶。若不記者。則長人耶信也。
善男子是故如來以憐愍故(至)以惡邪故不捨惡見。
案。僧亮曰。答第三難也。雖以憐愍為說。以其放逸。終不
【現代漢語翻譯】 現代漢語譯本：已經得到了（反駁）。身體力行地驗證了反本溯源的道理。因此，（佛）告誡善星（比丘）。寶亮說：『聖人的教化沒有固定的方式，應機施教也不是隻有一種方法。他既然心懷嫉妒，又怎麼能夠救度呢？』
『善男子，善星比丘雖然能夠讀誦（經典），（乃至）但我真實地認為沒有因果。』
僧亮評論說：『這是說明他沒有智慧。如果善是從理解中產生的，那麼就不可斷絕。如果不是從理解中產生的，遇到邪見就會斷絕。他過去雖然誦讀，但不是從理解中產生的，所以也不可救度。』這是回答第二個難題。善於瞭解相法的人，知道有現知和相知兩種。（善星）說佛不是現知，也不是一切知。 僧宗說：『即使接受了十二部經，因為不理解其中的旨意，所以退轉而誹謗，乃至斷絕善根。更何況是不接受奉持呢？又怎麼能夠救度呢？』
『善男子，你如果不相信（我所說），（乃至）活著的時候身體就會陷入阿鼻地獄。』
僧亮評論說：『虛假的話沒有效果，不如驗證實際情況。陷入地獄，是因為慈悲沒有積累，無法消除罪業，罪業成熟，報應到來，所以會陷入地獄。』
『善男子，善星比丘雖然進入佛法，（乃至）被羅剎大鬼所殺害。』
僧亮評論說：『佛說三乘（聲聞乘、緣覺乘、菩薩乘）的因果，而善星最終沒有獲得任何一種。因為沒有信心，所以一無所得。』『因為放逸的緣故，因為惡知識的緣故』，放逸是內在的禍患，惡友是外在的因緣。具備這兩種惡因，最終會斷絕善根。就像進入大海，卻一無所獲的人，沒有信心和智慧的人，即使進入佛法的海洋，也一無所獲。『自殺而死』，譬喻放逸；『被惡鬼所殺』，譬喻惡友。僧宗說：『預記他必定會進入地獄，乍一看好像是不慈悲，但實際上是最大的慈悲。為什麼這麼說呢？如果不預記，那麼就會長久地讓人產生邪信。』
『善男子，因此，如來因為憐憫的緣故，（乃至）因為邪惡的緣故，不捨棄惡見。』
僧亮評論說：『這是回答第三個難題。雖然因為憐憫而為他說法，但因為他放逸，最終不會（改變）。』
【English Translation】 English version: 'Having already obtained (a refutation). Personally verifying the principle of returning to the root. Therefore, (the Buddha) admonished Shanxing (bhikshu [monk]).' Bao Liang said, 'The saint's teachings have no fixed method, and responding to beings is not limited to one way. Since he harbors jealousy, how can he be saved?'
'Good man, although Bhikshu Shanxing can recite (the scriptures), (even to the point that) I truly believe there is no cause and effect.'
Sengliang commented, 'This explains that he has no wisdom. If goodness arises from understanding, then it cannot be cut off. If it does not arise from understanding, it will be cut off when encountering evil views. Although he recited in the past, it did not arise from understanding, so he cannot be saved.' This is answering the second difficulty. Those who are good at understanding the characteristics of phenomena know that there are two kinds: direct knowledge and knowledge through characteristics. (Shanxing) said that the Buddha is not directly knowing and not all-knowing. Sengzong said, 'Even if one receives the twelve divisions of scriptures, because one does not understand the meaning, one retreats and slanders, even cutting off good roots. How much more so if one does not receive and uphold them? How can one be saved?'
'Good man, if you do not believe (what I say), (even to the point that) while alive, your body will fall into Avici [uninterrupted suffering] hell.'
Sengliang commented, 'False words have no effect; it is better to verify the actual situation. Falling into hell is because compassion has not been accumulated and cannot eliminate sins. When sins mature and retribution arrives, one will fall into hell.'
'Good man, although Bhikshu Shanxing entered the Buddha's Dharma, (even to the point of) being killed by Rakshasa [demon] great ghosts.'
Sengliang commented, 'The Buddha spoke of the cause and effect of the Three Vehicles (Śrāvakayāna [the vehicle of the disciples], Pratyekabuddhayāna [the vehicle of the solitary Buddhas], and Bodhisattvayāna [the vehicle of the bodhisattvas]), but Shanxing ultimately did not attain any of them. Because he had no faith, he gained nothing.' 'Because of negligence, because of evil knowledge,' negligence is an internal affliction, and evil friends are external conditions. Possessing these two evils will ultimately cut off good roots. Like someone who enters the ocean but gains nothing, a person without faith and wisdom, even if they enter the ocean of Dharma, will gain nothing. 'Dying by suicide' is a metaphor for negligence; 'being killed by evil ghosts' is a metaphor for evil friends. Sengzong said, 'Predicting that he will definitely enter hell may seem unkind at first glance, but it is actually the greatest kindness. Why is that? If it is not predicted, then it will prolong people's wrong beliefs.'
'Good man, therefore, the Tathagata [the thus-gone one, an epithet of the Buddha] , out of compassion, (even to the point of) not abandoning evil views because of evil.'
Sengliang commented, 'This is answering the third difficulty. Although he speaks for him out of compassion, because he is negligent, he will ultimately not (change).'
可改也。
善男子我從昔來見是善星(至)斯下之人地獄劫住。
案。僧亮曰。答第四難也。若內有微善。可方便外授者。斯人可度也。若內無微善。雖外方便。亦無如之何也。寶亮曰。答第一難也。善星若有微豪善者。豈容記其是地獄劫住不可治人耶。由是其一闡提故耳。
善男子譬如有人沒圊廁中(至)是故不得拔其地獄。
案。僧亮曰。手撓之譬大方便。頭髮譬微善也。寶亮曰。雖有未來之善。而現在重惡。無以資發。故二世皆伏斷也。
迦葉菩薩言世尊如來何故記彼當墮阿鼻地獄。
案。僧亮曰。善星見佛生瞋。即入地獄。佛住似如不慈。欲請以釋故。致此問也。
善男子善星比丘多有眷屬(至)乃至無有毛髮許。
案。僧亮曰。答意若不往不記者。外則長人眾惡。內則久受重罪。是以先記必入地獄。及今往彼。果陷無間。豈是無慈。乃所以滅其惡因也。真實無二者。以人聞佛言故。不信善星之語。則不增外惡。令其受罪少也。
善男子我久知是善星比丘(至)是名如來第五解力。
案。僧亮曰。不出外故。不生人罪也。第五解力者。謂十力中性力也。
世尊一闡提輩以何因緣無有善法。
案。僧亮曰。上說現在。無有信慧。名
【現代漢語翻譯】 現代漢語譯本 可以改變的。
善男子，我從過去到現在看到這個善星（Sudatta，人名）(一直)到這些人死後會墮入地獄，並且要經歷漫長的時間。
僧亮（僧人名）的解釋是：這是回答第四個難題。如果內心有微小的善，可以通過外在的方便法門來引導，那麼這個人是可以被救度的。如果內心沒有微小的善，即使有外在的方便法門，也無濟於事。寶亮（僧人名）的解釋是：這是回答第一個難題。善星如果有一點點的善，怎麼會被預言會墮入地獄，並且要經歷漫長的時間，成為不可救治的人呢？這是因為他是一闡提（Icchantika，斷善根的人）的緣故。
善男子，譬如有人掉進糞坑裡(一直)所以無法把他從地獄中拔出來。
僧亮的解釋是：用手去撈，比喻用很大的方便法門。頭髮，比喻微小的善。寶亮的解釋是：即使有未來的善，但是現在有很重的惡業，沒有辦法資助和啓發善根，所以過去和未來都被斷絕了。
迦葉菩薩（Kasyapa，佛陀的弟子）問世尊：如來為什麼預言他會墮入阿鼻地獄（Avici，八大地獄中最苦的一個）？
僧亮的解釋是：善星見到佛陀生起嗔恨心，立即墮入地獄。佛陀的做法好像不慈悲，所以迦葉菩薩想請佛陀解釋，才提出這個問題。
善男子，善星比丘有很多眷屬(一直)乃至沒有一根毫毛那麼多的善。
僧亮的解釋是：回答的意思是，如果不去或者不預言，那麼對外會增長人們的惡行，對內會長期遭受嚴重的罪報。因此，先預言他必定會墮入地獄，以及現在前往那裡，果然陷入無間地獄，這難道是不慈悲嗎？這正是爲了滅除他的惡因。『真實無二』的意思是，因為人們聽了佛陀的話，就不會相信善星的話，這樣就不會增加外在的惡行，從而讓他受到的罪報減少。
善男子，我早就知道這個善星比丘(一直)這叫做如來的第五種解力。
僧亮的解釋是：因為不向外發展，所以不會產生人們的罪過。第五種解力，指的是十力中的處非處智力。
世尊，一闡提（Icchantika，斷善根的人）輩以什麼樣的因緣沒有善法？
僧亮的解釋是：上面說的是現在，沒有信心和智慧，叫做一闡提。
【English Translation】 English version It can be changed.
Good man, from the past until now, I have seen that this Sudatta (a personal name) (until) these people will fall into hell after death and will experience a long time.
Sangliang's (a monk's name) explanation is: This is answering the fourth difficulty. If there is a small amount of goodness in the heart, which can be guided by external expedient methods, then this person can be saved. If there is no small amount of goodness in the heart, even with external expedient methods, it will be of no avail. Baoliang's (a monk's name) explanation is: This is answering the first difficulty. If Sudatta had even a little bit of goodness, how could he be predicted to fall into hell and experience a long time, becoming an incurable person? This is because he is an Icchantika (a person who has severed their roots of goodness).
Good man, it is like someone who falls into a latrine (until) therefore, it is impossible to pull him out of hell.
Sangliang's explanation is: Using hands to scoop, it is like using great expedient methods. Hair, it is like small goodness. Baoliang's explanation is: Even if there is future goodness, but there is heavy evil karma in the present, there is no way to assist and inspire the roots of goodness, so both the past and the future are cut off.
Kasyapa Bodhisattva (Kasyapa, the Buddha's disciple) asked the World Honored One: Why did the Tathagata predict that he would fall into Avici Hell (Avici, the most painful of the eight great hells)?
Sangliang's explanation is: Sudatta generated anger when he saw the Buddha, and immediately fell into hell. The Buddha's actions seemed unkind, so Kasyapa Bodhisattva wanted to ask the Buddha to explain, and then asked this question.
Good man, Sudatta Bhikshu has many relatives (until) even without as much goodness as a single hair.
Sangliang's explanation is: The meaning of the answer is that if you don't go or don't predict, then externally it will increase people's evil deeds, and internally it will suffer severe retribution for a long time. Therefore, first predicting that he will definitely fall into hell, and now going there, he really falls into Avici Hell, is this not compassion? This is precisely to eliminate his evil causes. The meaning of 'true and non-dual' is that because people listen to the Buddha's words, they will not believe Sudatta's words, so it will not increase external evil deeds, thereby reducing the punishment he receives.
Good man, I have long known that this Sudatta Bhikshu (until) this is called the Tathagata's fifth power of understanding.
Sangliang's explanation is: Because it does not develop outward, it will not produce people's sins. The fifth power of understanding refers to the power of knowing what is possible and impossible among the ten powers.
World Honored One, what are the causes and conditions for Icchantikas (people who have severed their roots of goodness) to have no good Dharma?
Sangliang's explanation is: What was said above is about the present, without faith and wisdom, it is called Icchantika.
斷善根。未明五根。及未來善。故發問也。僧宗曰。此下第三明斷二世善也。智秀曰。此下第二段。顯斷善根義也。六翻明義。此第一求斷善根之相。
善男子一闡提輩斷善根故(至)殺一闡提無有殺罪。
案。僧亮曰。殺生以害故罪。闡提無善。但得噁心之罪。無殺罪也。
世尊一闡提者終無善法是故名為一闡提耶。
案。僧亮曰。將欲咨問。未來善義。故先明此定。謂闡提善根。終意不起耶。智秀曰。第二翻。舉終竟以定佛也。
佛言如是如是。
案。僧亮曰。終竟之義。乃有近遠。一生乃至一劫欲開其論端。故且答如是也。
世尊一切眾生有三種善(至)斷諸善法名一闡提耶。
案。僧亮曰。舉三世為義。取未來應生。即今未生。所以不可斷也。終竟之旨。未即可見。智秀曰。第三翻。責未來之法。未起則不可斷。不應以斷善。故成闡提。
善男子斷有二種(至)是故我言斷諸善根。
案。僧亮曰。滅而不續。名之斷也。性斷障斷者。心有三種。善不善無記。若如常人。起不善無記心時。雖無善心。直是心不併緣。故善心不續。是謂性斷。以其現在無耶見故。不名障斷。闡提現有重耶見障。使未來之不生於現在。是名具二斷也。法瑤曰。益前有
【現代漢語翻譯】 現代漢語譯本 斷絕善根。因為不明白五根（五種產生善的根源）以及未來的善，所以才發問。僧宗說：『下面第三部分闡明斷絕過去和未來兩世的善。』智秀說：『下面第二段，闡明斷絕善根的意義。』六次反問闡明意義。這是第一次尋求斷絕善根的相狀。 『善男子，一闡提（斷絕一切善根的人）之輩斷絕善根的緣故（以至於）殺死一闡提沒有殺罪。』 僧亮說：『殺生因為有損害的意圖所以有罪。一闡提沒有善，只有噁心的罪，沒有殺罪。』 『世尊，一闡提最終沒有善法，所以才被稱為一闡提嗎？』 僧亮說：『將要諮詢未來善的意義，所以先闡明這個定論，意思是說一闡提的善根，最終不會生起嗎？』智秀說：『第二次反問，舉出最終的結局來確定佛的說法。』 佛說：『是的，是的。』 僧亮說：『最終的意義，有近有遠，一生乃至一劫，想要開啟他的論端，所以暫且回答說是。』 『世尊，一切眾生有三種善（過去、現在、未來），（以至於）斷絕各種善法才叫做一闡提嗎？』 僧亮說：『舉出過去、現在、未來三世作為意義，取未來應該產生的善，就是現在還沒有產生的，所以不可以斷絕。最終的旨意，還不能立刻顯現。』智秀說：『第三次反問，責問未來的法，沒有生起就不可斷絕，不應該因為斷絕善，就成為一闡提。』 『善男子，斷絕有兩種（性斷和障斷），（以至於）所以我說斷絕各種善根。』 僧亮說：『滅絕而不相續，稱之為斷。性斷和障斷是指，心中有三種，善、不善、無記。如果像平常人，生起不善或無記心時，雖然沒有善心，只是心不併緣，所以善心不相續，這叫做性斷。因為他現在沒有邪見，所以不叫做障斷。一闡提現在有嚴重的邪見障礙，使得未來之善不能在現在生起，這叫做具備兩種斷。』法瑤說：『增益前文的含義。』
【English Translation】 English version Cutting off good roots. The question arises because of not understanding the five roots (five sources of good) and future good. Monk Zong said: 'The third part below clarifies cutting off the good of the past and future two lives.' Zhi Xiu said: 'The second paragraph below clarifies the meaning of cutting off good roots.' Six counter-questions clarify the meaning. This is the first time seeking the appearance of cutting off good roots. 'Good man, the kind of Icchantikas (those who have cut off all good roots) cut off good roots (to the extent that) killing an Icchantika has no sin of killing.' Sengliang said: 'Killing is sinful because of the intention to harm. Icchantikas have no good, only the sin of evil intention, not the sin of killing.' 'World Honored One, is it because Icchantikas ultimately have no good dharma that they are called Icchantikas?' Sengliang said: 'About to inquire about the meaning of future good, so first clarify this conclusion, meaning that the good roots of Icchantikas will ultimately not arise?' Zhi Xiu said: 'The second counter-question, citing the ultimate outcome to confirm the Buddha's statement.' The Buddha said: 'Yes, yes.' Sengliang said: 'The ultimate meaning has near and far, a lifetime or even a kalpa, wanting to open his argument, so temporarily answer yes.' 'World Honored One, all sentient beings have three kinds of good (past, present, future), (to the extent that) cutting off various good dharmas is called an Icchantika?' Sengliang said: 'Citing the three times of past, present, and future as meaning, taking the good that should arise in the future, which is the one that has not yet arisen now, so it cannot be cut off. The ultimate intention cannot be immediately revealed.' Zhi Xiu said: 'The third counter-question, questioning the future dharma, which cannot be cut off if it has not arisen, should not become an Icchantika because of cutting off good.' 'Good man, there are two kinds of cutting off (natural cutting off and obstructive cutting off), (to the extent that) therefore I say cutting off various good roots.' Sengliang said: 'Extinction without continuity is called cutting off. Natural cutting off and obstructive cutting off refer to the three kinds of mind, good, unwholesome, and neutral. If like ordinary people, when unwholesome or neutral minds arise, although there is no good mind, it is just that the mind does not combine with conditions, so the good mind does not continue, this is called natural cutting off. Because he does not have wrong views now, so it is not called obstructive cutting off. Icchantikas now have serious wrong view obstacles, so that the good of the future cannot arise in the present, this is called having both kinds of cutting off.' Fa Yao said: 'Enhances the meaning of the previous text.'
無之問也。以現在無故。得言斷善根。未來有故。得言悉有佛性也。
善男子譬如有人沒圊廁中(至)是故名為不可救濟。
案。僧亮曰。譬意為顯障斷非究竟斷也。未來之善。雖有起力。交為現在邪見所障。不得起故。不能濟苦也。
以佛性因緣則可得救(至)一闡提輩亦復如是。
案。僧亮曰。謂正因性也。斷緣因善根。非斷正因也。由正因力故。久善還生。非三世者。釋不斷義也。正因是相續常。常故無去來也。如敗子者。既以不善無記為正因。二法力弱。現在世中。必不生善。以敗子為譬也。
世尊一闡提輩不斷佛性(至)云何說言斷一切善。
案。僧亮曰。乘上正因不斷之辭。以為問也。正因之力。必感佛果。果善因善。二俱不斷。故知非闡提也智秀曰。第四翻承上不斷性之旨。仍以為難也。佛性是善。闡提不能斷。云何成闡提也。
善男子若諸眾生現在世中(至)則不得名一闡提也。
案。僧亮曰。佛性是善。若現有佛性。則非闡提。明正因是種子性義。不以為緣因性也。
如世間中眾生我性(至)當見故故言眾生悉有佛性。
案。僧亮曰。以世我為譬。以證現無之義也。以當見故者。上言眾生現在。無有常名。悉有苦故。以當見為有。
【現代漢語翻譯】 現代漢語譯本： 無之問道：因為現在沒有（善根），所以說斷了善根；因為未來有（佛性），所以說一切眾生都有佛性。
善男子，譬如有人掉進糞坑中（至）所以叫做不可救濟。
僧亮註：這個譬喻是爲了說明障礙斷絕，並非究竟斷絕。未來的善，雖然有生起的力量，但被現在的邪見所障礙，不能生起，所以不能救濟苦難。
以佛性因緣就可以得救（至）一闡提（Icchantika，斷絕善根的人）之輩也是這樣。
僧亮註：這裡說的是正因佛性。斷的是緣因善根，不是斷正因佛性。由於正因佛性的力量，久遠的善根還會生起。『非三世者』，是解釋不斷的意思。正因是相續不斷的，因為是常，所以沒有過去未來。如同敗壞的兒子，既然以不善無記為正因，這兩種力量都很弱，在現在世中，必定不會生起善根，所以用敗壞的兒子來做比喻。
世尊，一闡提（Icchantika，斷絕善根的人）之輩不斷佛性（至）為什麼說斷一切善？
僧亮註：承接上面正因不斷的話，提出疑問。正因的力量，必定感得佛果。果善和因善，二者都沒有斷，所以知道不是一闡提。智秀說：這是第四次承接上面不斷佛性的宗旨，仍然用來發難。佛性是善，一闡提不能斷，為什麼能成為一闡提呢？
善男子，如果眾生在現在世中（至）就不能叫做一闡提（Icchantika，斷絕善根的人）。
僧亮註：佛性是善，如果現在有佛性，就不是一闡提。說明正因是種子性的意義，不是作為緣因性。
如世間中眾生的我性（至）當見，所以說眾生都有佛性。
僧亮註：用世間的我性來做比喻，來證明現在沒有（佛性）的意義。『以當見故者』，上面說眾生現在沒有常名，都有苦，因為將來能見到佛性，所以說有。
【English Translation】 English version: The question of 'nothingness': Because there is no (good root) in the present, it is said that the good root is severed. Because there is (Buddha-nature) in the future, it is said that all beings have Buddha-nature.
'Good man, it is like a person who falls into a latrine' (to) 'Therefore, they are called irredeemable.'
Commentary by Sengliang: This metaphor is to illustrate that the obstruction is severed, but not ultimately severed. Although future good has the power to arise, it is obstructed by present wrong views and cannot arise, so it cannot relieve suffering.
'With the condition of Buddha-nature, one can be saved' (to) 'So are the Icchantikas (those who have severed their good roots).'
Commentary by Sengliang: This refers to the causal nature. What is severed is the conditional good root, not the causal Buddha-nature. Because of the power of the causal nature, long-standing good roots will still arise. 'Not the three times' explains the meaning of non-severance. The causal nature is continuous and constant. Because it is constant, there is no past or future. Like a degenerate son, since non-virtuous indifference is taken as the causal nature, these two powers are weak. In the present life, good will certainly not arise, so the degenerate son is used as a metaphor.
'World Honored One, the Icchantikas (those who have severed their good roots) do not sever their Buddha-nature' (to) 'Why is it said that all good is severed?'
Commentary by Sengliang: Continuing from the statement above that the causal nature is not severed, a question is raised. The power of the causal nature will certainly bring about the fruit of Buddhahood. The good of the fruit and the good of the cause are both not severed, so it is known that they are not Icchantikas. Zhixiu said: This is the fourth time continuing the theme of the non-severance of Buddha-nature above, and it is still used to raise a difficulty. Buddha-nature is good, and Icchantikas cannot sever it. How can they become Icchantikas?
'Good man, if beings in the present life' (to) 'Then they cannot be called Icchantikas (those who have severed their good roots).'
Commentary by Sengliang: Buddha-nature is good. If there is Buddha-nature in the present, then one is not an Icchantika. This explains that the causal nature is the meaning of seed nature, not as a conditional nature.
'Like the self-nature of beings in the world' (to) 'It will be seen, therefore it is said that all beings have Buddha-nature.'
Commentary by Sengliang: The self-nature of the world is used as a metaphor to prove the meaning of 'no' in the present. 'Because it will be seen,' above it was said that beings have no constant name in the present, and all have suffering. Because Buddha-nature will be seen in the future, it is said to exist.
非現有也。
以是義故十住菩薩具足莊嚴乃得少見。
案。僧亮曰。上云當見為有。此說見之時也。以少見名因。全見名果。因名為得。果是所得。今以得為佛性者。因中說果也。
迦葉菩薩言世尊佛性者常(至)如其生者非是善乎。
案。僧亮曰。上云佛性是常。無有三世。又云。佛性未來當見。此前後相食。則常義未顯。故以空微之也。智秀曰。第五翻。有兩句難。第一責性非三世。不應復云未來。第二責既有慈愛。豈容非善也。
佛言善哉善哉善男子(至)非過去非未來非現在。
案。僧亮曰。述成上義無三世也。
一切眾生有三種身(至)未來身凈故說佛性。
案。僧亮曰。謂所說佛性。因中說果耳。非前後二言。相食之過也。
世尊如佛所說義如是者(至)一切眾生悉有佛性。
案。僧亮曰。難言。若佛性是常。常則無生無滅。非有為相。何故說言眾生悉有也。智秀曰。第六翻有兩關難。初若非三世者。現在眾生。不應有也。后云若眾生有者。應與眾生同體也。
善男子眾生佛性雖現在無不可言無。
案。僧亮曰。雖無現相。而終得為用。以終得用故。于眾生為有也。
如虛空性雖無現在不得言無。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：
非現有也。
因為這個緣故，十住菩薩具足莊嚴才能稍微見到（佛性）。
案：僧亮說：『上面說當見為有，這是說見到的時候。以少見為因，全見為果。因名為得，果是所得。現在以得為佛性，這是在因中說果。』
迦葉菩薩問世尊：『佛性是常，如果像其所生者，難道不是善嗎？』
案：僧亮說：『上面說佛性是常，沒有三世。又說佛性未來當見。這前後矛盾，那麼常的意義就沒有顯現。所以用空來稍微解釋它。』智秀說：『第五次翻譯，有兩句難點。第一是責問佛性不是三世，不應該又說未來。第二是責問既然有慈愛，怎麼能說不是善呢？』
佛說：『善哉！善哉！善男子，不是過去，不是未來，不是現在。』
案：僧亮說：『闡述並完成上面的意義，即沒有三世。』
一切眾生有三種身，因為未來身清凈的緣故，所以說佛性。
案：僧亮說：『所說的佛性，是在因中說果罷了。不是前後兩句話，互相矛盾的過失。』
世尊，如果佛所說的意義是這樣，一切眾生都有佛性。
案：僧亮說：『難點在於，如果佛性是常，常則無生無滅，不是有為的相狀。為什麼說眾生都有呢？』智秀說：『第六次翻譯有兩個難點。首先，如果不是三世，那麼現在的眾生不應該有佛性。其次，如果眾生有佛性，應該與眾生同體。』
善男子，眾生的佛性雖然現在沒有顯現，但不能說沒有。
案：僧亮說：『雖然沒有顯現的相狀，但最終可以發揮作用。因為最終可以發揮作用，所以對於眾生來說是有的。』
如虛空的性質，雖然沒有現在，但不能說沒有。
案：僧亮說
【English Translation】 English version:
It is not currently existent.
Therefore, only Bodhisattvas of the Ten Abodes ( దశభూమిక, Daśabhūmika, stages of bodhisattva development) who are fully adorned can see it slightly.
Note: Sengliang said, 'Above it says 'when seen, it exists,' this refers to the time of seeing. 'Slightly seeing' is the cause, 'fully seeing' is the result. The cause is called 'attainment,' the result is what is attained. Now, taking 'attainment' as Buddha-nature (佛性, Fóxìng, the inherent potential for Buddhahood), it is speaking of the result in the cause.'
Kāśyapa Bodhisattva (迦葉菩薩, Jiāyè Púsà, one of the principal disciples of the Buddha) said to the World-Honored One (世尊, Shìzūn, an epithet of the Buddha): 'Buddha-nature is constant (常, cháng, eternal), if it is like that which is born, is it not good?'
Note: Sengliang said, 'Above it says Buddha-nature is constant, without the three times (三世, sānshì, past, present, and future). It also says Buddha-nature will be seen in the future. This contradicts itself, so the meaning of 'constant' is not clear. Therefore, it is explained slightly with emptiness (空, kōng, emptiness, voidness).' Zhixiu said, 'In the fifth translation, there are two difficult points. First, it questions that if the nature is not of the three times, it should not be said to be in the future. Second, it questions that since there is loving-kindness (慈愛, cí'ài, compassion), how can it be said to be not good?'
The Buddha said, 'Excellent! Excellent! Good man, it is not past, not future, not present.'
Note: Sengliang said, 'Elaborating and completing the above meaning, that is, there are no three times.'
All sentient beings (一切眾生, yīqiè zhòngshēng, all living beings) have three bodies (三種身, sānzhǒng shēn, physical, mental, and karmic bodies), because the future body is pure, therefore Buddha-nature is spoken of.
Note: Sengliang said, 'The Buddha-nature spoken of is merely speaking of the result in the cause. It is not a fault of the two statements contradicting each other.'
World-Honored One, if the meaning spoken by the Buddha is like this, all sentient beings have Buddha-nature.
Note: Sengliang said, 'The difficulty lies in that if Buddha-nature is constant, constant means without birth and death, not a conditioned phenomenon (有為相, yǒu wéi xiàng, impermanent phenomena). Why is it said that all sentient beings have it?' Zhixiu said, 'In the sixth translation, there are two difficult points. First, if it is not of the three times, then present sentient beings should not have it. Second, if sentient beings have it, it should be of the same substance as sentient beings.'
Good man, although the Buddha-nature of sentient beings is not manifest now, it cannot be said that it does not exist.
Note: Sengliang said, 'Although there is no manifest appearance, it will eventually be able to function. Because it will eventually be able to function, it exists for sentient beings.'
Like the nature of space (虛空, xūkōng, emptiness), although it is not present, it cannot be said that it does not exist.
Note: Sengliang said
。空無現相。而得言眾生有現在用。佛性亦爾。雖非現有。而現在眾生。亦得有用也。
一切眾生雖復無常而是佛性常住無變。
案。僧亮曰。將欲廣辨。以定譬性。故重舉二門也。
是故我於此經中說(至)猶如虛空非內非外。
案。僧亮曰。以言無內無外者。明是常也。
如其是虛空有內外者(至)眾生佛性亦復如是。
案。僧亮曰。若有內外。則非一也。若有分數。則非常也。內無外。外無中。中無內。豈曰遍耶。
如汝所言一闡提輩(至)一闡提業亦復如是。
案。僧亮曰。心為善惡之主。而為邪見所壞。雖有慈念之至。終不成善。義現譬中。
善男子如來具足知諸根力(至)說一切法無有定相。
案。僧亮曰。此下第二分也。說根性不可定可進可退也。說退以誡之。說進以勸之。謂勸誡分也。僧宗曰。此下第四明如來知根力故。能轉下作中。以根不定故。可進可退。如來終不捨置也。
迦葉菩薩白佛言世尊(至)以何因緣聽其出家。
案。僧亮曰。上說知根。未說知根之利也。而聽善星出家。不得佛法之利。以跡而觀。似不知人利。故發問也。
佛言善男子我于往昔(至)我為如來具足十力。
案。僧亮曰。說知
【現代漢語翻譯】 現代漢語譯本：空性沒有顯現的表象，卻能說眾生有現在的功用。佛性也是如此，雖然不是現在顯現的，但現在的眾生，也能有佛性的功用。
一切眾生雖然是無常的，但是佛性是常住不變的。
按：僧亮說，將要廣泛辨析，用譬喻來確定佛性，所以再次舉出兩個方面。
因此我在這部經中說（到）猶如虛空，非內非外。
按：僧亮說，用沒有內外來說明佛性是常。
如果說虛空有內外（到）眾生的佛性也同樣如此。
按：僧亮說，如果有內外，就不是一體的。如果有分割，就不是常住的。內沒有外，外沒有中，中沒有內，怎麼能說是普遍存在呢？
如你所說的一闡提（Icchantika，斷善根者）之輩（到）一闡提的業也是如此。
按：僧亮說，心是善惡的主導，卻被邪見所破壞。即使有慈悲的念頭，最終也不能成就善業。這個道理在譬喻中顯現。
善男子，如來具足了知諸根力（到）說一切法沒有固定的相。
按：僧亮說，這以下是第二部分，說根性不是固定不變的，可以進步也可以退步。說退步是爲了告誡，說進步是爲了勸勉，所以說是勸誡部分。僧宗說，這以下第四部分說明如來知道根力，所以能使下等根性轉變為中等根性。因為根性不是固定的，所以可以進步也可以退步，如來始終不會捨棄。
迦葉菩薩（Kasyapa Bodhisattva）對佛說，世尊（到）因為什麼因緣聽許他出家？
按：僧亮說，上面說了知根，還沒有說知根的利益。而聽許善星出家，卻沒有得到佛法的利益。從表面上看，好像是不知人的根性利益，所以才發問。
佛說，善男子，我在往昔（到）我作為如來，具足十力。
按：僧亮說，說知
【English Translation】 English version: Emptiness has no apparent form, yet it can be said that sentient beings have present functions. Buddha-nature is also like this; although it is not presently apparent, present sentient beings can also have the functions of Buddha-nature.
Although all sentient beings are impermanent, Buddha-nature is permanent and unchanging.
Note: Sangliang said, 'Intending to broadly analyze and use metaphors to define Buddha-nature, therefore, two aspects are mentioned again.'
Therefore, I say in this sutra (to) like space, neither inside nor outside.
Note: Sangliang said, 'Using the words 'no inside and no outside' clarifies that it is permanent.'
If it is said that space has inside and outside (to) the Buddha-nature of sentient beings is also like this.
Note: Sangliang said, 'If there is inside and outside, then it is not one. If there are divisions, then it is not permanent. Inside has no outside, outside has no middle, middle has no inside. How can it be said to be pervasive?'
As you said, those of the Icchantikas (those who have severed their roots of goodness) (to) the karma of the Icchantikas is also like this.
Note: Sangliang said, 'The mind is the master of good and evil, but it is destroyed by wrong views. Even if there is the utmost compassion, it will ultimately not achieve good. The meaning is shown in the metaphor.'
Good man, the Tathagata (如來) fully knows the powers of the roots (to) saying that all dharmas have no fixed characteristics.
Note: Sangliang said, 'Below is the second part, saying that the nature of the roots is not fixed, it can advance or retreat. Saying retreat is to warn, saying advance is to encourage, so it is called the admonishment part.' Sengzong said, 'Below, the fourth part explains that because the Tathagata knows the power of the roots, he can transform the lower to the middle. Because the roots are not fixed, they can advance or retreat. The Tathagata will never abandon them.'
Kasyapa Bodhisattva (迦葉菩薩) said to the Buddha, 'World Honored One (世尊) (to) for what reason did you allow him to leave home?'
Note: Sangliang said, 'The above said knowing the roots, but did not say the benefit of knowing the roots. But allowing Shanxing to leave home did not obtain the benefit of the Buddha-dharma. From the surface, it seems like not knowing the benefit of people's roots, so the question is asked.'
The Buddha said, 'Good man, in the past (to) I, as the Tathagata, am fully endowed with the ten powers.'
Note: Sangliang said, 'Saying know'
根之利也。寶亮曰。佛知善星。當斷善根。故將其出家。令生微善。開後世之資。且若不出家。則橫長物惡。為此因緣所以攜其入道也。然經家已顯調達是跡。竟未發善星之權。以此而言。經文不應止有此也。撿理求義。例應非實。蓋未盡也。
善男子佛觀眾生具足善法(至)能斷善根具不善根。
案。僧亮曰。說退因也。退因有四。一不親善友。二雖近不聽正法。三雖聽法。不思惟義。四雖思義。不如說行。
善男子如來複知是人現世(至)爾時則能還生善根。
案。僧亮曰。說進因也。進因亦四。略舉近善友。聽正法二因。
善男子譬如有泉去村不遠(至)名為具足諸知根力。
案。僧亮曰。明退是暫爾耳。而生善。是必定也。泉譬佛果。村譬三界。水譬常樂。渴譬八苦。智人譬佛。無異路譬八苦可厭。常樂可欣。八道定也。
爾時世尊取地少土(至)不比十方所有土也。
案。僧亮曰。明退者。雖復不久。而退者甚多也。進雖必定。而進者少也。
善男子有人捨身還得人身(至)能入涅槃如㧓上土。
案。僧亮曰。進者從明入明也。
舍人身已得三惡身(至)如十方界所有地土。
案。僧亮曰。明退者從明入冥。從冥入冥也。
【現代漢語翻譯】 現代漢語譯本： 這是根本利益所在。寶亮說：『佛陀知道善星（Sudatta，人名）將會斷絕善根，所以讓他出家，使他產生微小的善，為後世積累資本。而且如果不出家，就會橫生許多惡事。因為這個因緣，所以引導他進入佛道。』然而，經文的作者已經明顯地表明提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）是示現的跡象，最終沒有揭示善星的權宜之計。因此而言，經文不應該只有這些內容。檢查義理，推求意義，這種情況應該是不真實的，大概是沒有窮盡。
『善男子，佛陀觀察眾生，具足善法，能斷絕善根，具足不善根。』
僧亮註解說：『這是說明退步的原因。退步的原因有四種：一是不親近善友；二是即使親近也不聽聞正法；三是即使聽聞正法，也不思惟其中的意義；四是即使思惟意義，也不如所說而行。』
『善男子，如來又知道這個人現世，爾時則能還生善根。』
僧亮註解說：『這是說明進步的原因。進步的原因也有四種，這裡簡略地舉出親近善友、聽聞正法這兩種原因。』
『善男子，譬如有一泉水，距離村莊不遠，名為具足諸知根力。』
僧亮註解說：『這是說明退步只是暫時的，而產生善根是必定會發生的。泉水比喻佛果（Buddha-phala，證悟的果位），村莊比喻三界（Trailokya，欲界、色界、無色界），水比喻常樂（Nitya-sukha，永恒的快樂），乾渴比喻八苦（Asta-duhkha，生、老、病、死、愛別離、怨憎會、求不得、五蘊熾盛），智人比喻佛陀，沒有其他道路比喻八苦令人厭惡，常樂令人欣喜，八道是確定的。』
『爾時，世尊取地少土，不比十方所有土也。』
僧亮註解說：『這是說明退步的人，即使時間不長，退步的人也很多。進步雖然是必然的，但是進步的人很少。』
『善男子，有人捨棄人身，還能得到人身，能入涅槃（Nirvana，解脫）如爪上土。』
僧亮註解說：『進步的人是從光明進入光明。』
『捨棄人身，得到三惡道身，如十方界所有地土。』
僧亮註解說：『這是說明退步的人是從光明進入黑暗，從黑暗進入黑暗。』
【English Translation】 English version: This is where the root benefit lies. Bao Liang said: 'The Buddha knew that Sudatta (a personal name) would sever his roots of goodness, so he allowed him to become a monk, enabling him to generate small amounts of goodness, accumulating capital for future lives. Moreover, if he did not become a monk, many evil things would arise. Because of this cause and condition, he guided him onto the path of the Buddha.' However, the author of the scripture has clearly indicated that Devadatta (Buddha's cousin who later betrayed him) is a manifestation, and ultimately did not reveal Sudatta's expedient means. Therefore, the scripture should not only contain these contents. Examining the principles and seeking the meaning, this situation should be untrue, probably not exhaustive.
'Good man, the Buddha observes sentient beings, possessing good dharmas, capable of severing roots of goodness, and possessing roots of unwholesomeness.'
Sengliang commented: 'This explains the causes of regression. There are four causes of regression: first, not being close to good friends; second, even if close, not listening to the correct Dharma; third, even if listening to the Dharma, not contemplating its meaning; fourth, even if contemplating the meaning, not practicing as said.'
'Good man, the Tathagata also knows that this person in this present life, at that time, can still generate roots of goodness.'
Sengliang commented: 'This explains the causes of progress. There are also four causes of progress, here briefly mentioning the two causes of being close to good friends and listening to the correct Dharma.'
'Good man, it is like a spring not far from a village, called possessing all the roots and powers of knowledge.'
Sengliang commented: 'This explains that regression is only temporary, while the generation of good roots is certain. The spring is a metaphor for the Buddha-phala (the fruit of enlightenment), the village is a metaphor for the Trailokya (the three realms: desire realm, form realm, and formless realm), the water is a metaphor for Nitya-sukha (eternal bliss), thirst is a metaphor for Asta-duhkha (the eight sufferings: birth, old age, sickness, death, separation from loved ones, meeting with those you hate, not getting what you want, and the flourishing of the five aggregates), the wise person is a metaphor for the Buddha, no other path is a metaphor for the eight sufferings being detestable, eternal bliss being delightful, and the eightfold path being certain.'
'At that time, the World Honored One took a small amount of soil from the earth, not comparable to all the soil in the ten directions.'
Sengliang commented: 'This explains that even if the time is not long, there are many who regress. Although progress is inevitable, there are few who progress.'
'Good man, some people abandon the human body and can still obtain a human body, able to enter Nirvana (liberation) like the soil on a fingernail.'
Sengliang commented: 'Those who progress go from light into light.'
'Abandoning the human body, obtaining the body of the three evil realms, like all the earth in the ten directions.'
Sengliang commented: 'This explains that those who regress go from light into darkness, from darkness into darkness.'
善男子護持禁戒精勤不懈(至)如十方界所有地土。
案。僧亮曰。上總說一切眾生。此別舉出家人。及信涅槃經為異耳。
善男子如來善知眾生如是(至)是故稱佛具知根力。
案。僧亮曰。結上旨也。
大般涅槃經集解卷第六十三 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十四
廣說諍論凡二十科 第一釋於一名法說無量名一義無量名無量義說無量名乃至第一義中說世諦等 不為五種人說五種法謂不為慳者贊佈施等 廣釋所以語魔王云過三月當涅槃緣起 第二釋我無我諍論 第三釋有中陰無中陰 第四釋有退無退諍論 第五釋如來是有為或是無為
迦葉品之第二
迦葉菩薩白佛言世尊(至)亦知未來眾生諸根。
案。僧亮曰。第三諍論分也。上云。具四德則進。不具則退。而善友不過於佛。正法不過佛說。如使後人于佛所說。起諍論者。則不得善思。故不如法行。四德。所以不具。皆由佛說不定。如似如來說不應機。故發問也。僧宗曰。第五廣明諍論也。有三翻。第一齣諍論以咎佛。第二如來廣釋以遣著。第三釋諍論也。此下第一列二十一諍論。以咎佛也。寶亮曰。將欲解釋諍論。故逆作難云。佛既知
【現代漢語翻譯】 現代漢語譯本 『善男子，護持禁戒，精勤不懈（直至）如十方世界所有土地。』
案：僧亮說，上面總括地說了一切眾生，這裡特別舉出出家人，以及信仰《涅槃經》的人，這是不同的地方。
『善男子，如來善於瞭解眾生（直至）因此被稱為佛，具知根力。』
案：僧亮說，這是總結上面的意思。
《大般涅槃經集解》卷第六十三 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第六十四
廣說諍論凡二十科：第一，解釋一個名稱的法，說無量名稱；一個意義，無量名稱；無量意義，說無量名稱；乃至第一義中說世俗諦等。不為五種人說五種法，即不為慳吝的人讚揚佈施等。廣泛解釋語魔王說『過三個月當涅槃』的緣起。第二，解釋我與無我的諍論。第三，解釋有中陰與無中陰。第四，解釋有退與無退的諍論。第五，解釋如來是有為還是無為。
《迦葉品》之第二
『迦葉（Kasyapa，人名，菩薩名）菩薩對佛說：世尊（Bhagavan，佛的尊稱）（直至）也知道未來眾生的諸根。』
案：僧亮說，這是第三個諍論部分。上面說，具備四德就進步，不具備就退步。而善友沒有超過佛的，正法沒有超過佛說的。如果後人對於佛所說的，產生諍論，就不能好好思考，所以不能如法修行，四德也就不具備。這些都是因為佛說的不確定，好像如來說的不應機，所以才發問。僧宗說，這是第五個廣泛闡明諍論的部分，有三重含義。第一，提出諍論來責備佛。第二，如來廣泛解釋來消除執著。第三，解釋諍論。下面是第一個列出二十一種諍論，來責備佛。寶亮說，將要解釋諍論，所以反過來提出疑問說，佛既然知道
【English Translation】 English version 『Good man, uphold the precepts diligently and tirelessly (until) like all the lands in the ten directions.』
Note: Sengliang said, the above generally speaks of all sentient beings, while this specifically mentions monks and those who believe in the Nirvana Sutra, which is the difference.
『Good man, the Tathagata (如來, one of the titles of the Buddha) is good at understanding sentient beings (until) therefore is called Buddha, possessing full knowledge of the roots and powers.』
Note: Sengliang said, this is a conclusion to the above meaning.
Mahaparinirvana Sutra Collected Commentary, Volume Sixty-Three Taisho Tripitaka Volume 37 No. 1763 Mahaparinirvana Sutra Collected Commentary
Mahaparinirvana Sutra Collected Commentary, Volume Sixty-Four
Extensive discussion of twenty categories of disputes: First, explaining the Dharma of one name, speaking of countless names; one meaning, countless names; countless meanings, speaking of countless names; even speaking of mundane truth in the ultimate meaning, etc. Not speaking five Dharmas to five types of people, namely, not praising generosity to the stingy, etc. Extensive explanation of the origin of saying to the Mara (魔王, demon king) 『will enter Nirvana (涅槃, state of enlightenment) in three months』. Second, explaining the dispute of self and non-self. Third, explaining the existence or non-existence of the intermediate state (antarabhava). Fourth, explaining the dispute of regression or non-regression. Fifth, explaining whether the Tathagata (如來, one of the titles of the Buddha) is conditioned or unconditioned.
Chapter Two, Kasyapa (迦葉, name of a disciple of the Buddha)
『Kasyapa Bodhisattva (迦葉菩薩, name of a disciple of the Buddha who has attained enlightenment) said to the Buddha, 『Bhagavan (世尊, the Blessed One, a title of the Buddha) (until) also knows the faculties of future sentient beings.』
Note: Sengliang said, this is the third part of the dispute. The above said, possessing the four virtues leads to progress, not possessing them leads to regression. And good friends do not surpass the Buddha, and the true Dharma does not surpass what the Buddha said. If later people have disputes about what the Buddha said, they cannot think properly, so they cannot practice according to the Dharma, and the four virtues will not be possessed. All of these are because what the Buddha said is uncertain, as if what the Tathagata (如來, one of the titles of the Buddha) said is not appropriate, so the question is asked. Sengzong said, this is the fifth part of extensively clarifying the dispute, with three layers of meaning. First, raising the dispute to blame the Buddha. Second, the Tathagata (如來, one of the titles of the Buddha) extensively explains to eliminate attachment. Third, explaining the dispute. Below is the first listing of twenty-one disputes to blame the Buddha. Baoliang said, intending to explain the dispute, so conversely raising the question, since the Buddha knows
眾生三世。諸根利鈍差別。何不定說。乃使物諍耶。智秀曰。辨諍論中。唯有問答兩翻。前迦葉以諍論為難后佛釋也。
如是眾生於佛滅后(至)何故今日不決定說。
案。寶亮曰。凡列二十對四十家諍。請佛釋也。道慧記曰。迦葉發問。凡有四十諍論。兩兩相對。合為二十。就章門之中。乃有四十二也。合章門中。第十九兩句言。或說佛性。即眾生有。離眾生有。或說四重五逆闡提。皆有佛性。或說言無。合此二句。所以為四十也。
佛告迦葉善男子如是之義(至)乃是智慧之所能知。
案。僧亮曰。佛所說義。有權有實。識性是著。不達二義。偏執起諍。智慧了達。不執不諍也。
若有智者我於是人(至)亦復謂我作不定說。
案。僧亮曰。智者見法。法理無二。謂佛說實不說權也。無智不見法故。佛說權道。謂道有權實說不定也。謂我作不定說者。自不見法。謂佛說有二。所以起諍論也。僧宗曰。第二釋著言之惑也。隨方釋化。豈是凡夫六識所知。是以不解此意。故生此諍論耳。智者理歸一致。及其化物方便故也。說本跡不相違。故言不二也。于愚者。不解偏執。謂呼二也。寶亮曰。將欲釋難。且一往總解云。如是之義。非六識所知。乃是智者所達也。眾生根性不等。須
【現代漢語翻譯】 現代漢語譯本：眾生的過去、現在、未來三世，以及諸根（indriya，感覺器官）的敏銳和遲鈍的差別，為什麼不明確地說明，以至於引起爭論呢？智秀說：『在辨別爭論中，只有問答兩種方式。』之前迦葉（Kasyapa）以爭論為難，後來佛陀（Buddha）解釋了這個問題。
就像這樣，眾生在佛陀涅槃之後（直到）為什麼今天不明確地說明呢？
寶亮的註解說：『總共列出了二十對，四十家爭論，請佛陀解釋。』道慧的記錄說：『迦葉提出問題，總共有四十種爭論，兩兩相對，合為二十。在章節中，有四十二種。』合併章節中，第十九兩句說：『或者說佛性（Buddha-nature），即眾生具有。離開眾生，或者說四重罪（殺父、殺母、殺阿羅漢、破和合僧）五逆罪（殺父、殺母、殺阿羅漢、破壞僧團和諧、惡意出佛身血）和一闡提（icchantika，斷善根者）都具有佛性。』或者說沒有。合併這兩句，所以是四十種。』
佛陀告訴迦葉：『善男子，這樣的意義（直到）是智慧所能知道的。』
僧亮的註解說：『佛陀所說的意義，有權宜之說，有真實之說。執著于識性（consciousness）就是執著，不瞭解這兩種意義，就會偏執而引起爭論。智慧能夠通達，就不會執著，也不會爭論。』
『如果有智慧的人，我認為這個人（直到）也會認為我說的是不確定的說法。』
僧亮的註解說：『有智慧的人看到法（dharma），法理沒有兩種。認為佛陀說的是真實之說，而不是權宜之說。沒有智慧的人看不到法，所以佛陀說的是權宜之道，認為道有權宜和真實，說的是不確定的說法。認為我說的是不確定的說法，是因為自己沒有看到法，認為佛陀說了兩種，所以引起爭論。』僧宗說：『第二是解釋執著言語的迷惑。』隨著不同的地方進行教化，哪裡是凡夫六識所能知道的？因此不理解這個意思，所以產生這種爭論。有智慧的人道理歸於一致，以及教化眾生的方便。說本跡不相違背，所以說不二。對於愚蠢的人，不理解而偏執，認為是兩種。寶亮說：『將要解釋困難，先大致總的解釋說，這樣的意義，不是六識所能知道的，而是有智慧的人所能通達的。眾生的根性不同，需要
【English Translation】 English version: The three times of sentient beings (past, present, and future), and the differences in the sharpness and dullness of their faculties (indriya, sense organs), why are they not clearly stated, so as to cause disputes? Zhi Xiu said: 'In distinguishing disputes, there are only two ways: questions and answers.' Previously, Kasyapa raised difficulties with disputes, and later the Buddha explained this issue.
Like this, sentient beings after the Buddha's Nirvana (until) why is it not clearly stated today?
Bao Liang's annotation says: 'A total of twenty pairs, forty schools of disputes, are listed, asking the Buddha to explain.' Dao Hui's record says: 'Kasyapa raised the question, there are a total of forty disputes, two by two, combined into twenty. In the chapters, there are forty-two.' Merging the chapters, the nineteenth two sentences say: 'Or say Buddha-nature, that is, sentient beings have it. Apart from sentient beings, or say the four heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha) and the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the harmony of the Sangha, maliciously drawing blood from the Buddha's body) and icchantika (those who have severed their roots of goodness) all have Buddha-nature.' Or say they do not. Combining these two sentences, so there are forty.
The Buddha told Kasyapa: 'Good man, such meaning (until) is what wisdom can know.'
Seng Liang's annotation says: 'The meaning spoken by the Buddha has expedient teachings and true teachings. Attachment to consciousness is attachment, not understanding these two meanings will lead to partiality and disputes. Wisdom can penetrate, so there will be no attachment and no disputes.'
'If there is a wise person, I think this person (until) will also think that I am making uncertain statements.'
Seng Liang's annotation says: 'A wise person sees the Dharma, the principles of the Dharma are not two. They think that the Buddha speaks of the true teachings, not the expedient teachings. A person without wisdom does not see the Dharma, so the Buddha speaks of the expedient path, thinking that the path has expedient and true teachings, and speaks of uncertain statements. Thinking that I am making uncertain statements is because they have not seen the Dharma themselves, thinking that the Buddha has spoken of two kinds, so it causes disputes.' Seng Zong said: 'The second is to explain the delusion of attachment to words.' Teaching and transforming according to different places, how can it be known by the six consciousnesses of ordinary people? Therefore, not understanding this meaning, this dispute arises. The principles of wise people converge to one, as well as the convenience of teaching sentient beings. Saying that the origin and traces do not contradict each other, so it is said to be non-dual. For foolish people, not understanding and being partial, they think it is two kinds. Bao Liang said: 'About to explain the difficulties, first roughly explain in general, such meaning is not what the six consciousnesses can know, but what wise people can penetrate. The nature of sentient beings is different, requiring
法藥不同。何得定說耶。是故一家。恒勸行者。若體解此諸諍論。名通達佛法也。佛所說法。本一時之益。生后解之資。應縱容取旨。豈得偏執。但學者自乖于理。豈是佛之過耶。
善男子如來所有一切善行(至)悉為療治一切病苦。
案。僧亮曰。謂愚智不同。應須調伏。所以說不得定也。
善男子如來世尊為國土故(至)一切法中作二種說。
案。僧亮曰。說不定之事。證眾生不同。如制皮物。寒國則開。溫土則制也。時節者。如初說無我。后說我也。他語者。佛說少見佛性。為後身菩薩。非自為也。為人故者。說不凈觀是道。為多愛人說。不為多瞋人也。為根故者。如為利根。則略說法要。為鈍根人。廣說法要也。
於一名法說無量名(至)于無量義說無量名。
案。僧亮曰。法是事體。名是義因。義是名實。內外之稱。各有總別。僧宗曰。明如來說法不定。豈可承此而生執著耶。就一名一義。綺互為言。尋求下釋。各存其旨也。
云何一名說無量名(至)是名一名作無量名。
案。僧亮曰。般涅此言無。亦言不。槃者言生。亦言出也。胡音多含。皆是出生死之名。亦是出生死之義。一名一義也。僧宗曰。一名者。取其無果之名。而種種不同也。道慧記曰。
【現代漢語翻譯】 現代漢語譯本： 法藥各不相同，怎麼能固定地說呢？因此，修行者應該經常被勸導。如果能夠理解這些爭論，就叫做通達佛法。佛所說的法，本來是爲了暫時的利益，作為後來理解的資本。應該寬容地領會要旨，怎麼能偏執呢？只是學習的人自己違背了道理，難道是佛的過錯嗎？ 善男子，如來所有一切善行，都是爲了治療一切病苦。 案：僧亮說，因為愚笨和聰明的人不同，應該加以調伏，所以說不能固定。 善男子，如來世尊爲了國土的緣故，在一切法中作兩種說法。 案：僧亮說，說不確定的事情，證明眾生不同。比如製造皮革製品，寒冷的地方就放寬，溫暖的地方就收緊。時節，比如最初說無我（Anatta），後來又說我（Atman）。他人之語，佛說少見佛性（Buddha-nature），是爲了後身的菩薩，不是爲了自己。爲了人的緣故，說不凈觀是道，是為多貪愛的人說，不是為多嗔恨的人說。爲了根基的緣故，比如為利根的人，就簡略地說法要；為鈍根的人，就廣泛地說法要。 於一個名法說無量名，于無量義說無量名。 案：僧亮說，法是事物的本體，名是意義的原因，義是名符其實，內外的稱呼，各有總括和個別。僧宗說，說明如來說法不固定，怎麼能因此而產生執著呢？就一個名一個義，交錯地進行言說，尋求下面的解釋，各自保留它的要旨。 怎麼樣一個名說無量名，這就是一個名作無量名。 案：僧亮說，般涅（Parinirvana）這個詞，說無，也說不。槃（Parinirvana）這個詞，說生，也說出。胡語（Sanskrit）有很多含義，都是出生死的名字，也是出生死的意義，一個名一個義。僧宗說，一個名，取其無果之名，而種種不同。道慧記說。
【English Translation】 English version: The medicinal remedies differ, how can one speak definitively? Therefore, practitioners should be constantly encouraged. If one can understand these disputes, it is called comprehending the Buddha's teachings (Dharma). The Dharma spoken by the Buddha was originally for temporary benefit, as capital for later understanding. One should generously grasp the essence, how can one be biased? It is only that the learners themselves violate the principles, how can it be the Buddha's fault? Good man, all the good deeds of the Tathagata (Thus Come One) are for healing all suffering. Note: Sengliang said, because the foolish and the wise are different, they should be tamed, so it is said that it cannot be fixed. Good man, the Tathagata, the World-Honored One, for the sake of the country, makes two kinds of statements in all Dharmas. Note: Sengliang said, speaking of uncertain things proves that sentient beings are different. For example, when making leather goods, it is relaxed in cold places and tightened in warm places. Time, such as initially saying no-self (Anatta), and later saying self (Atman). The words of others, the Buddha said that few see Buddha-nature, for the sake of future Bodhisattvas, not for themselves. For the sake of people, saying that the contemplation of impurity is the path, is for those who are greedy, not for those who are angry. For the sake of the root, for example, for those with sharp roots, the Dharma essence is briefly explained; for those with dull roots, the Dharma essence is widely explained. Speaking of countless names in one Dharma, speaking of countless names in countless meanings. Note: Sengliang said, Dharma is the substance of things, name is the cause of meaning, meaning is the reality of the name, and the inner and outer names each have general and individual aspects. Sengzong said, explaining that the Tathagata's teachings are not fixed, how can one become attached to this? Speaking of one name and one meaning, intertwined, seeking the following explanation, each retaining its essence. How does one name speak of countless names, this is one name making countless names. Note: Sengliang said, the word Parinirvana means no, and also means not. The word Parinirvana means birth, and also means exit. The Hu language (Sanskrit) has many meanings, all of which are the names of birth and death, and also the meaning of birth and death, one name and one meaning. Sengzong said, one name, taking the name of no fruit, and in various ways different. Daohui recorded.
涅槃是一名。涅槃體是一名之治也。更就涅槃體上。作種種名。故言於一名法。說無量名也。智秀曰。捉一名以取法。隨此名法。有無量義相。說無量名。非謂一名作無量名也。
云何一義說無量名(至)是名一義說無量名。
案。僧亮曰。無生出。雖出生無。而名義皆異。即無量有無量名也。猶如帝釋者。第二天主之義。謂義一也。與涅槃義同。以異事為證耳。僧宗曰。一義說無量名者。此是義名。為存其義名耳。道慧記曰。帝釋一義也。於一義上。復立諸名。故言於一義中。說無量名也。
云何于無量義說無量名(至)無量義中說無量名。
案。僧亮曰。存其異義也。
復有一義說無量名(至)是名一義說無量名。
案。僧亮曰。陰以聚積為義。雖有多名。而聚積之義一也。僧宗曰。亦名道者。此就緣中說耳。以其陰能生道故。
善男子世尊為眾生故(至)故名如來知諸根力。
案。僧亮曰。第一義者。小乘以苦集為第一。非空第一也。謂解脫身也。所謂因果者。分三世為十二。宣是因果為略。下苦義是總別相為廣也。皆是應根不定之事。僧宗曰。第一義說為世諦者。實是法身。而說為丈六。謂有生老病死也。世諦說第一義者。憍陳如實是世諦。以解空故。從
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是一個名稱。涅槃的本體是這一個名稱所治理的境界。更進一步，就涅槃的本體上，建立種種名稱。所以說，對於一個名稱的法，宣說了無量的名稱。智秀說：『抓住一個名稱來理解法，隨著這個名稱的法，有無量的意義和相狀，所以宣說無量的名稱，不是說一個名稱變成了無量的名稱。』
『如何一個意義宣說無量的名稱……』（至）『這叫做一個意義宣說無量的名稱。』
僧亮說：『無生（不生不滅）出現，雖然出生于無，但名稱和意義都不同，即無量有無量的名稱。』猶如帝釋（Indra，佛教中的天神）是第二天主的意思，意思是意義是唯一的，與涅槃的意義相同，用不同的事例來證明罷了。僧宗說：『一個意義宣說無量的名稱，這是爲了儲存其意義而設立的名稱。』道慧記說：『帝釋是一個意義，在一個意義上，又設立各種名稱，所以說在一個意義中，宣說無量的名稱。』
『如何在無量的意義中宣說無量的名稱……』（至）『在無量的意義中宣說無量的名稱。』
僧亮說：『儲存其不同的意義。』
『又一個意義宣說無量的名稱……』（至）『這叫做一個意義宣說無量的名稱。』
僧亮說：『陰（Skandha，佛教術語，指構成個體的五種要素）以聚集為意義，雖然有很多名稱，但聚集的意義是唯一的。』僧宗說：『也稱為道，這是就因緣中來說的，因為陰能夠產生道。』
『善男子，世尊爲了眾生的緣故……』（至）『所以名為如來，知曉諸根力。』
僧亮說：『第一義（Paramartha，佛教術語，指最高的真理）是，小乘佛教以苦集（Dukkha-samudaya，佛教術語，指苦的生起）為第一，不是空為第一。』指的是解脫身。所謂因果，是將三世分為十二因緣，宣說因果是簡略的說法，下面的苦義是總別相的廣義解釋。都是應根機不定之事。僧宗說：『第一義說為世諦（Saṃvṛti-satya，佛教術語，指世俗諦）是，實際上是法身（Dharmakāya，佛教術語，指佛的法性之身），而說為丈六金身，指的是有生老病死。世諦說第一義是，憍陳如（Ajñātakauṇḍinya，佛教人物，佛陀最早的五位弟子之一）實際上是世諦，因為理解了空性，所以……』
【English Translation】 English version Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is one name. The essence of Nirvana is the realm governed by this one name. Furthermore, based on the essence of Nirvana, various names are established. Therefore, it is said that for one name of the Dharma, countless names are proclaimed. Zhi Xiu said: 'Grasp one name to understand the Dharma; following this name of the Dharma, there are countless meanings and aspects, so countless names are proclaimed, not that one name becomes countless names.'
'How does one meaning proclaim countless names...' (to) 'This is called one meaning proclaiming countless names.'
Sengliang said: 'Non-origination (non-arising and non-ceasing) appears, although born from non-being, the names and meanings are different, that is, countless beings have countless names.' Just as Indra (Indra, a deity in Buddhism) means the lord of the second heaven, meaning that the meaning is unique, the same as the meaning of Nirvana, using different examples to prove it. Sengzong said: 'One meaning proclaiming countless names, this is a name established to preserve its meaning.' Daohuiji said: 'Indra is one meaning, and on one meaning, various names are established, so it is said that in one meaning, countless names are proclaimed.'
'How to proclaim countless names in countless meanings...' (to) 'Proclaim countless names in countless meanings.'
Sengliang said: 'Preserve its different meanings.'
'Again, one meaning proclaims countless names...' (to) 'This is called one meaning proclaiming countless names.'
Sengliang said: 'Skandha (Skandha, a Buddhist term referring to the five elements that constitute an individual) takes aggregation as its meaning, although there are many names, the meaning of aggregation is unique.' Sengzong said: 'It is also called the Path, which is spoken of in terms of conditions, because Skandha can generate the Path.'
'Good man, the World Honored One, for the sake of sentient beings...' (to) 'Therefore, he is called Tathagata, knowing the powers of the faculties.'
Sengliang said: 'The First Meaning (Paramartha, a Buddhist term referring to the highest truth) is that Theravada Buddhism takes suffering and accumulation (Dukkha-samudaya, a Buddhist term referring to the arising of suffering) as the first, not emptiness as the first.' Refers to the liberation body. The so-called cause and effect is to divide the three worlds into twelve links of dependent origination, and proclaiming cause and effect is a brief statement, and the following meaning of suffering is a broad explanation of the general and specific aspects. All are matters that should be rooted in uncertain opportunities. Sengzong said: 'The First Meaning said to be Conventional Truth (Saṃvṛti-satya, a Buddhist term referring to the mundane truth) is actually the Dharmakaya (Dharmakāya, a Buddhist term referring to the Dharma-nature body of the Buddha), but it is said to be sixteen feet tall, referring to having birth, old age, sickness, and death. The Conventional Truth says that the First Meaning is that Ajñātakauṇḍinya (Ajñātakauṇḍinya, a Buddhist figure, one of the Buddha's first five disciples) is actually the Conventional Truth, because he understood emptiness, so...'
解為稱。名阿若憍陳如也。道慧曰。向來所明。一名說無量名。乃至世諦說第一義。悉明不可定執也。
善男子我若當於如是等義(至)具足成就知諸根力。
案。僧亮曰。上一名說無量名。廣略等義。應根說法。福處未了。況餘人乎。僧宗曰。以如來隨人隨時根不同。說法亦異。謂知根力也。
是故我于余經中說(至)非諸聲聞緣覺所知。
案。僧亮曰。生不信心者。以贊信政。是對治。須反治者乃得說也。僧宗曰自有人。應復反治為藥者。自非善知根力。何能爾耶。
善男子如汝所言佛涅槃后(至)如來名無上力士。
案。僧亮曰。答問先總后別也。總中有二翻。初廣后略。此略分也。上雲物有愚智。人根不一。法名義不定。說不得定。此云末俗顛倒。不解說旨。自生諍論。非佛咎也。非唯一性說十二部經。以眾生性行不一。經有十二。引諸佛為證也。僧宗曰。此下第三段。廣釋諍論也。第五解力者。十力中謂性力也。
善男子若言如來畢竟涅槃(至)如來意故作如是說。
案。僧亮曰。此下別答也。法身有真有應。真身是常。應身無常。或者見應滅。謂真亦滅。聞真身常。謂應身亦常。所以起諍也。寶亮曰。佛此二說。皆各有為。但執者乖衷。是以成諍。此
【現代漢語翻譯】 現代漢語譯本：解釋為稱揚。名字是阿若憍陳如（Ajnatakaundinya，五比丘之一）。道慧說：『前面所闡明的，一個名字可以詮釋無量意義，乃至世俗諦可以詮釋第一義諦，都是爲了說明不可執著于固定的說法。』 『善男子，我如果能夠通達這些意義，具足成就對眾生根器和能力（諸根力）的瞭解。』 僧亮註：『前面說一個名字可以詮釋無量意義，廣略等意義，應根據眾生的根器說法。福處（指有福德之處）尚未明瞭，更何況其他人呢？』僧宗說：『因為如來隨著不同的人和時間，根器不同，說法也不同，這就是所謂的知根力。』 『是故我在其他的經典中說，這些道理不是聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，通過觀察因緣而覺悟的人）所能瞭解的。』 僧亮註：『對於那些不生信心的人，用讚歎信心的言辭來匡正。這是對治法，必須用相反的方法才能奏效。』僧宗說：『如果有人需要用相反的方法來治療，如果不是善於瞭解眾生的根器和能力，怎麼能做到呢？』 『善男子，正如你所說，佛陀涅槃（Nirvana，佛教術語，指解脫）之後，如來的名號是無上力士。』 僧亮註：『回答問題先總說后別說。總說中有兩種方式，先廣后略。這是略說部分。前面說事物有愚笨和聰慧之分，人的根器不一樣，法的名稱和意義不固定，說法不能固定。這裡說末世的人顛倒，不理解佛陀說法的旨意，自己產生爭論，這不是佛陀的過錯。不是隻有一種性質而說十二部經（佛教經典分類方式之一），因為眾生的性質和行為不一樣，所以經典有十二部。引用諸佛作為證明。』僧宗說：『這以下是第三段，廣泛解釋爭論。第五個解釋力，指的是十力（如來的十種力量）中的性力。』 『善男子，如果說如來畢竟涅槃，這是如來的本意，所以這樣說。』 僧亮註：『這以下是分別回答。法身（Dharmakaya，佛的法性之身）有真身和應身。真身是常，應身是無常。有些人看到應身滅，就認為真身也滅。聽到真身是常，就認為應身也是常，所以才產生爭論。』寶亮說：『佛陀這兩種說法，都是有所作為的，只是執著的人違背了中道，所以才產生爭論。』
【English Translation】 English version: Explained as praise. His name is Ajnatakaundinya (one of the five first disciples of the Buddha). Daohui said, 'What has been explained earlier, one name can explain limitless meanings, even the mundane truth can explain the ultimate truth, all to illustrate that one should not cling to fixed interpretations.' 'Good man, if I could understand these meanings, fully accomplish the understanding of beings' faculties and powers (the powers of the roots).' Sengliang commented: 'Earlier it was said that one name can explain limitless meanings, meanings of broad and concise, one should preach according to the faculties of beings. The place of merit (referring to the place of merit and virtue) is not yet clear, let alone others?' Sengzong said: 'Because the Tathagata varies the teachings according to different people and times, and their faculties, this is what is meant by knowing the powers of the roots.' 'Therefore, I said in other sutras that these principles are not understood by Sravakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through observing conditions).' Sengliang commented: 'For those who do not generate faith, use words of praise for faith to correct them. This is a counteractive method, and it must be effective with the opposite method.' Sengzong said: 'If someone needs to be treated with the opposite method, if one is not good at understanding the faculties and powers of beings, how can one do it?' 'Good man, as you said, after the Buddha's Nirvana (the Buddhist term for liberation), the name of the Tathagata is the supreme mighty one.' Sengliang commented: 'Answering questions first generally and then specifically. There are two ways in the general statement, first broad and then concise. This is the concise part. Earlier it was said that things have foolishness and wisdom, people's faculties are different, the names and meanings of the Dharma are not fixed, and the teachings cannot be fixed. Here it says that people in the degenerate age are inverted, do not understand the Buddha's intention, and create disputes themselves, which is not the Buddha's fault. It is not only one nature that speaks of the twelve divisions of scriptures (one of the Buddhist scripture classification methods), because the nature and behavior of beings are different, so there are twelve divisions of scriptures. Citing all Buddhas as proof.' Sengzong said: 'The following is the third paragraph, extensively explaining the disputes. The fifth explanation of power refers to the power of nature among the ten powers (the ten powers of the Tathagata).' 'Good man, if it is said that the Tathagata ultimately enters Nirvana, this is the Tathagata's original intention, so it is said.' Sengliang commented: 'The following is a separate answer. The Dharmakaya (the Dharma-nature body of the Buddha) has the true body and the manifested body. The true body is constant, and the manifested body is impermanent. Some people see the manifested body perish and think that the true body also perishes. Hearing that the true body is constant, they think that the manifested body is also constant, so disputes arise.' Baoliang said: 'Both of these statements by the Buddha are purposeful, but those who are attached to them violate the middle way, so disputes arise.'
釋第一諍論。
善男子是香山中有諸仙人(至)即時獲得阿羅漢果。
案。僧秀曰。下舉五事。此第二悟道緣起也。
善男子拘尸那城有諸力士(至)一切皆發菩提之心。
案。智秀曰。此第二發菩提心緣起也。
善男子拘尸城有一工巧(至)汝可往告純陀令知。
案。智秀曰。第三成檀波羅蜜緣起也。
善男子王舍城中有五通仙(至)其人聞已當得盡漏。
案。僧亮曰。第四拔邪見根緣起也。
善男子羅閱祇王頻婆娑羅(至)如來定說畢竟涅槃。
案。僧亮曰。第五滅罪緣起也。
善男子菩薩二種一者實義(至)終不畢竟入于涅槃。
案。僧亮曰。始學者。未有知見。是假名菩薩。不達權道。謂丈六是真若聞無常。便生退心。為是說丈六無有變易也。僧宗曰。假名菩薩。謂凡夫人。假得此名。故生執著。非聖人也。為是假名菩薩。故言如來常住不變。有諸凡夫不解。謂終不變易。入于涅槃。傷于應滅。故成諍論也。寶亮曰。佛所以唱入涅槃。為欲使應聞深法者速來。故有此說。不畢竟者。為進學人。入信首五根故。所以唱常也。若欲結兩家之過。于聞人涅槃者。事同灰身。于聞不畢竟者。謂言佛常如事像。然中道義求。唱言入者。權而
【現代漢語翻譯】 現代漢語譯本 解釋第一諍論。
『善男子，在香山中，有諸位仙人（指具有神通的修行者），他們即時獲得了阿羅漢果（佛教修行的一種果位，指斷絕了一切煩惱，達到解脫的聖人）。』
按：僧秀說，下面列舉五件事，這是第二種悟道的因緣。
『善男子，在拘尸那城（古印度城市）有諸位力士（指強壯的人），他們一切都發起了菩提之心（指追求覺悟的心）。』
按：智秀說，這是第二種發起菩提心的因緣。
『善男子，在拘尸那城有一位工匠（指技藝精湛的工人），你可以去告訴純陀（人名）讓他知道。』
按：智秀說，這是第三種成就檀波羅蜜（指佈施的修行）的因緣。
『善男子，在王舍城（古印度城市）中有五通仙（指具有五種神通的仙人），那個人聽了之後，應當能夠斷盡煩惱。』
按：僧亮說，這是第四種拔除邪見根本的因緣。
『善男子，羅閱祇王（即王舍城）頻婆娑羅（古印度國王名），如來（指佛陀）一定說會畢竟涅槃（指佛陀的最終寂滅）。』
按：僧亮說，這是第五種滅罪的因緣。
『善男子，菩薩（指發願要救度一切眾生的修行者）有兩種，一種是實義（指真實的意義），最終不會畢竟進入涅槃。』
按：僧亮說，初學者還沒有知見，是假名菩薩。不通達權巧方便，認為丈六金身（指佛像）是真實的。如果聽到無常的道理，便會產生退卻之心。所以說丈六金身沒有變易。僧宗說，假名菩薩是指凡夫俗子，假借得到這個名稱，所以產生執著，不是聖人。因為是假名菩薩，所以說如來常住不變。有些凡夫不理解，認為最終不會變易，進入涅槃，會傷害到應有的寂滅，所以造成諍論。寶亮說，佛陀之所以宣唱進入涅槃，是爲了讓那些應該聽聞深奧佛法的人迅速前來，所以有這種說法。不畢竟涅槃，是爲了讓進修的人進入信等五根（指信、精進、念、定、慧五種修行），所以宣唱常住。如果想要總結兩家的過失，對於聽到涅槃的人來說，事情如同灰身滅智。對於聽到不畢竟涅槃的人來說，認為佛陀常如事像。然而從中道義理來尋求，宣唱進入涅槃，是權巧方便。
【English Translation】 English version Explanation of the First Dispute.
'Good man, in Fragrant Mountain, there are various immortals (referring to practitioners with supernatural powers), who immediately attained the Arhat fruit (a state of Buddhist practice, referring to a saint who has cut off all afflictions and attained liberation).'
Note: Monk Xiu said, the following lists five events, which are the second cause of enlightenment.
'Good man, in Kushinagar (ancient Indian city) there are various strong men (referring to strong people), all of whom have aroused the Bodhi mind (referring to the mind that seeks enlightenment).'
Note: Zhi Xiu said, this is the second cause of arousing the Bodhi mind.
'Good man, in Kushinagar there is a craftsman (referring to a skilled worker), you can go and tell Chunda (a person's name) to let him know.'
Note: Zhi Xiu said, this is the third cause of accomplishing Dana Paramita (referring to the practice of giving).
'Good man, in Rajagriha (ancient Indian city) there are five-penetration immortals (referring to immortals with five supernatural powers), that person, after hearing this, should be able to cut off all afflictions.'
Note: Monk Liang said, this is the fourth cause of eradicating the root of wrong views.
'Good man, King Bimbisara (name of an ancient Indian king) of Rajagriha (i.e., Rajagriha), the Tathagata (referring to the Buddha) will certainly say that he will ultimately enter Nirvana (referring to the Buddha's final extinction).'
Note: Monk Liang said, this is the fifth cause of eliminating sins.
'Good man, there are two types of Bodhisattvas (referring to practitioners who vow to save all sentient beings), one is the real meaning (referring to the true meaning), and will ultimately not enter Nirvana.'
Note: Monk Liang said, beginners who do not yet have knowledge and views are nominally Bodhisattvas. They do not understand skillful means, and think that the sixteen-foot golden body (referring to the Buddha statue) is real. If they hear the principle of impermanence, they will develop a retreat. Therefore, it is said that the sixteen-foot golden body has no change. Monk Zong said, nominal Bodhisattvas refer to ordinary people who falsely obtain this name, so they become attached, not saints. Because they are nominal Bodhisattvas, it is said that the Tathagata is permanent and unchanging. Some ordinary people do not understand, thinking that they will ultimately not change and enter Nirvana, which will harm the due extinction, so it causes disputes. Bao Liang said, the reason why the Buddha chanted entering Nirvana is to allow those who should hear profound Buddhist teachings to come quickly, so there is this statement. Not ultimately entering Nirvana is to allow advanced learners to enter the five roots of faith, etc. (referring to the five practices of faith, diligence, mindfulness, concentration, and wisdom), so chanting permanence. If you want to summarize the faults of the two families, for those who hear Nirvana, the matter is like destroying the body and extinguishing wisdom. For those who hear not ultimately entering Nirvana, they think that the Buddha is always like a statue. However, seeking from the middle way, chanting entering Nirvana is a skillful means.
不實。言入者。湛。然無相也。智秀曰。出聞權道得益之人也。
善男子有諸眾生生於斷見(至)善惡果報實有受者。
案。僧亮曰。我者有真有俗。俗故說有。真故說無也。說俗為斷。說真為常。而或者聞俗有故。謂真亦有。聞真無故。謂俗亦無。起諍論也。僧宗曰。第二諍論。如來為除斷見故。說善惡之業。實有受者也。以經生受果。意在相續。一行人。一神明。相續說用。假名為我。不達斯旨。謬計有實神我不滅。處處受生。寶亮曰。破彼斷見。說有相續。假名我用。而謬執之徒。便言有神也。若聞破無神我教。便謂八自在亦無也。以兩執各異。所以成諍。若中道而言。善見王者。即我身是。為斷見人說耳。言無我者。為計神我故說也。非無八自在我也。是故得言有亦無也。
云何知有善男子過去之世(至)定說有我及有我所。
案。僧亮曰。我者。情靈之總號也。眾生壽者。常用之別名。名有十六。而義言三世。總去來今。假名為一故。即我身是也。而或者謂。佛別說一我。從昔至。至今。始終不變。故起諍也。
又我一時為諸眾生說言我者即是性也。
案。僧亮曰。積習所成。故說之為性也。
所謂內外因緣十二因緣(至)唱言如來定說有我。
案。僧
【現代漢語翻譯】 現代漢語譯本： 『不實。言入者。湛。然無相也。』意思是說，那些不真實的言論進入（人心）后，會變得深沉而沒有表象。智秀說，這是指那些通過權宜之法而獲得利益的人。
『善男子有諸眾生生於斷見(至)善惡果報實有受者。』
根據僧亮的解釋，『我』既有真實的一面，也有世俗的一面。從世俗的角度來說，『我』是存在的；從真實的角度來說，『我』是不存在的。說『我』存在是斷見，說『我』不存在是常見。有些人聽到世俗的『我』存在，就認為真實的『我』也存在；聽到真實的『我』不存在，就認為世俗的『我』也不存在，因此產生爭論。僧宗認為，這是第二種爭論。如來爲了消除斷見，所以說善惡之業確實有承受者。經文說承受果報，意在說明（業力）是相續的。一行人，一個神明，相續不斷地發揮作用，只是假名為『我』。不明白這個道理，就錯誤地認為有一個真實的神我不會消滅，並且處處受生。寶亮說，這是爲了破除斷見，所以說有相續，假名為『我』的作用。但是那些錯誤執著的人，就說有神我。如果聽到破除沒有神我的教義，就認為八自在（Aṣṭāvimokṣa，八種解脫）也沒有了。因為兩種執著各不相同，所以造成了爭論。如果用中道的觀點來說，善見王（Sudṛśa，過去世的一位國王）就是我的身體，這是為那些持有斷見的人說的。說沒有『我』，是爲了針對那些執著于神我的人說的，並不是說沒有八自在的我。因此可以說既有『我』，也沒有『我』。
『云何知有善男子過去之世(至)定說有我及有我所。』
根據僧亮的解釋，『我』是情識靈明的總稱，『眾生』、『壽者』是常用的別名。名稱有十六種，而義理上則涵蓋三世，總括過去、現在、未來，假名為一，也就是我的身體。但是有些人認為，佛陀特別說了一個『我』，從過去到現在，始終不變，因此產生了爭論。
『又我一時為諸眾生說言我者即是性也。』
根據僧亮的解釋，這是指長期積累的習氣所形成的，所以稱之為『性』。
『所謂內外因緣十二因緣(至)唱言如來定說有我。』
根據僧
【English Translation】 English version: 『Not real. Words that enter are profound and without form.』 This means that unreal words, once they enter (the mind), become deep and without appearance. Zhixiu said that this refers to those who benefit from expedient means.
『Good man, there are beings who arise from nihilistic views (to) good and evil karmic retributions are truly experienced.』
According to Sengliang's explanation, 『I』 has both a real and a conventional aspect. Conventionally speaking, 『I』 exists; truly speaking, 『I』 does not exist. Saying 『I』 exists is a nihilistic view, saying 『I』 does not exist is an eternalistic view. Some people, hearing that the conventional 『I』 exists, think that the real 『I』 also exists; hearing that the real 『I』 does not exist, think that the conventional 『I』 also does not exist, thus creating disputes. Sengzong believes that this is the second dispute. The Tathagata (Tathāgata，如來) , in order to eliminate nihilistic views, said that good and evil deeds truly have recipients. The sutra says that experiencing the results, intending to explain that (karma) is continuous. A line of people, a spirit, continuously functioning, is merely given the false name 『I』. Not understanding this principle, they mistakenly believe that there is a real self that will not perish and is reborn everywhere. Baoliang said that this is to break the nihilistic view, so it is said that there is continuity, and the function of 『I』 is given a false name. But those who cling to it mistakenly say that there is a spirit-self. If they hear the teaching of breaking the no-spirit-self, they think that the eight liberations (Aṣṭāvimokṣa，八種解脫) are also gone. Because the two attachments are different, disputes arise. If speaking from the middle way, King Sudṛśa (Sudṛśa，善見王), is my body, this is said for those who hold nihilistic views. Saying there is no 『I』 is for those who cling to the spirit-self, not that there is no 『I』 with the eight liberations. Therefore, it can be said that there is and is not 『I』.
『How to know that there are good men in the past (to) definitely say that there is an I and what belongs to me.』
According to Sengliang's explanation, 『I』 is the general term for emotional awareness, 『sentient beings』 and 『lifespan』 are commonly used alternative names. There are sixteen names, but in terms of meaning, it covers the three times, encompassing past, present, and future, falsely named as one, which is my body. But some people think that the Buddha (Buddha，佛陀) specifically spoke of one 『I』, from the past to the present, unchanging, thus creating disputes.
『Also, at one time, I said to all beings that the I is the nature.』
According to Sengliang's explanation, this refers to what is formed by long-term accumulated habits, so it is called 『nature』.
『The so-called internal and external causes, the twelve links of dependent origination (to) proclaim that the Tathagata (Tathāgata，如來) definitely said there is an I.』
According to Seng
亮曰。列習成事也。
善男子復于異時有一比丘(至)說言比丘無我我所。
案。僧亮曰。以比丘執定我為問。故答無定我也。比丘三問。皆是執著。一問名。二問實。三問緣。是以如來。遮其實計。故云無我我所也。
眼者即是本無今有(至)無有舍陰及受陰者。
案。僧亮曰。計我者說有情是我。今即情以辨也。
如汝所問云何我者我即期也。
案。僧亮曰。因與果會。是名期也。何者。善必福應惡必禍應克無差也。此明業果不斷。答問名也。
誰是我者即是業也。
案。僧亮曰。招果不差。是業之力也。答問實。
何緣我者即是愛也。
案。僧亮曰。業力受果。緣受故受。答問緣也。
比丘譬如二手相拍(至)三因緣故名之為我。
案。僧亮曰。處處生。名為眾生。緣由業愛三事不絕。名之為我。此為計斷眾。說我之所由義。
比丘一切眾生色不是我(至)唱言如來定說無我。
案。僧亮曰。已說我義。是曰緣所成。乃破定我。不離一果。上句破一。下句破異也。舉外道所見。重破一異之執。先釋不異。后釋不一也。
善男子我于經中復作是言(至)唱言佛說定無中陰。
案。僧亮曰。佛說業弱報遲者。
【現代漢語翻譯】 現代漢語譯本：僧亮說：『這是列舉學習成就的事例。』
『善男子，又在其他時候，有一位比丘（乃至）說比丘沒有『我』（ātman，靈魂、真我）和『我所』（ātmanīya，屬於我的事物）。』
僧亮按：因為比丘執著于固定的『我』來提問，所以回答說沒有固定的『我』。比丘的三次提問，都是執著。第一次問的是名稱，第二次問的是實體，第三次問的是因緣。因此如來（Tathāgata，佛陀）遮止他執著于實體，所以說沒有『我』和『我所』。
『眼就是本來沒有現在有的（乃至）沒有捨棄陰和接受陰的。』
僧亮按：執著于『我』的人說有情眾生是『我』，現在就用情來辨別。
『如你所問，什麼是『我』？『我』就是期約。』
僧亮按：因和果相會合，就叫做期約。為什麼呢？因為善必定有福報，惡必定有禍報，絕對沒有差錯。這說明業果不會斷絕，回答的是名稱的問題。
『誰是『我』？就是業。』
僧亮按：招感果報沒有差錯，這是業的力量。回答的是實體的問題。
『什麼因緣是『我』？就是愛。』
僧亮按：業力接受果報，因為接受的緣故而接受。回答的是因緣的問題。
『比丘，譬如兩手互相拍打（乃至）因為這三種因緣的緣故，名為『我』。』
僧亮按：處處產生，名為眾生。緣由是業、愛這三件事不絕，名為『我』。這是為那些認為『我』會斷滅的眾生，說明『我』的由來。
『比丘，一切眾生的色不是『我』（乃至）宣揚說如來（Tathāgata，佛陀）一定說沒有『我』。』
僧亮按：已經說了『我』的意義，是說『我』是因緣所成。這是爲了破除固定的『我』，不離一果。上句破除『一』，下句破除『異』。舉出外道的見解，再次破除『一』和『異』的執著。先解釋『不異』，后解釋『不一』。
『善男子，我在經中又這樣說（乃至）宣揚說佛說一定沒有中陰（antarābhava，中有的狀態）。』
僧亮按：佛說業力弱小，報應遲緩的人。
【English Translation】 English version: Liang said: 'This is an example of listing accomplished matters.'
'Good man, at another time, there was a Bhikshu (up to) saying that a Bhikshu has no 'ātman' (self, soul) and 'ātmanīya' (belonging to self).'
According to Sengliang: Because the Bhikshu clung to a fixed 'self' to ask, the answer is that there is no fixed 'self'. The Bhikshu's three questions are all attachments. The first question is about the name, the second is about the substance, and the third is about the cause and condition. Therefore, the Tathāgata (Buddha) prevents him from clinging to the substance, so he says there is no 'self' and 'belonging to self'.
'The eye is originally non-existent but now exists (up to) there is no abandoning of skandha (aggregate) and receiving of skandha.'
According to Sengliang: Those who cling to 'self' say that sentient beings are 'self', now use emotion to distinguish it.
'As you asked, what is 'self'? 'Self' is the appointment.'
According to Sengliang: The meeting of cause and effect is called appointment. Why? Because good deeds will surely have good fortune, and evil deeds will surely have bad fortune, without any difference. This shows that the karmic result will not be cut off, answering the question of name.
'Who is 'self'? It is karma.'
According to Sengliang: Attracting the result without error is the power of karma. Answer the question of substance.
'What cause is 'self'? It is love.'
According to Sengliang: The power of karma receives the result, and it is received because of receiving. Answer the question of cause.
'Bhikshu, like two hands clapping each other (up to) because of these three causes, it is called 'self'.'
According to Sengliang: Being born everywhere is called sentient beings. The reason is that the three things of karma and love are not cut off, and it is called 'self'. This is to explain the origin of 'self' for those sentient beings who think that 'self' will be cut off.
'Bhikshu, the form of all sentient beings is not 'self' (up to) proclaiming that the Tathāgata (Buddha) certainly said that there is no 'self'.'
According to Sengliang: The meaning of 'self' has been said, that is, 'self' is formed by conditions. This is to break the fixed 'self', not leaving one result. The first sentence breaks 'one', and the second sentence breaks 'different'. Raise the views of external paths, and once again break the attachment of 'one' and 'different'. First explain 'not different', and then explain 'not one'.
'Good man, I also said this in the sutra (up to) proclaiming that the Buddha said that there is definitely no antarābhava (intermediate state).'
According to Sengliang: The Buddha said that those whose karma is weak and whose retribution is slow.
有中陰。業強報速者。無中陰。而惑者聞有。謂一切有。聞無言一切無。故起諍也。僧宗曰。第三諍論。佛說中陰為生陰。在方便也。若論下至阿毗。上極四空。此一向無中陰也。中間或有或無。此正義也。寶亮曰。言有言無。未必域判。但業有定不定。定者則有。不定者則無。若中道為論。亦有亦無也。
善男子我于經中復說有退(至)生煩惱故則便退失。
案。僧亮曰。煩惱有二種。一謂受生。二障禪定也。受生重故。修無漏斷。斷則不起。障定輕故。不修無漏。遇緣還起。是以退定起障。定煩惱也。不退無漏。不起受生煩惱也。雖不起煩惱。而退禪定。故無漏不現在前也。譬室有毒蛇。因燈得見。雖燈滅不見終不入室。諸法性空因定得見。雖退定不見。而不起煩惱也。或者聞定退言無漏亦退。聞無漏不退。言定亦不退也。僧宗曰。第四諍論也。若四意止。以還未得正信。或時有退。入暖法已。一向不退。乃至羅漢也。若是無漏。則不退。若是有漏。或有退也。鈍根則退。利則不退也。無漏之性。照理而生。一得不喪。但退有漏定。無漏不現前耳。寶亮曰。羅漢根有利鈍也。六住已來。悉伏斷障定煩惱也。受生煩惱。不復更起猶如燋炭。不復為木。但障定無知。既是伏斷若利根者。出無漏觀。欲還入
【現代漢語翻譯】 現代漢語譯本：
存在中陰（bardo，指死亡和再生的過渡期）。那些業力強大且報應迅速的人，沒有中陰。而那些迷惑的人聽說有中陰，就認為一切都有中陰。聽到沒有中陰，就認為一切都沒有中陰。因此產生了爭論。僧宗說：這是第三個爭論點。佛陀說有中陰，是爲了方便眾生理解生陰（birth bardo，指生命開始的階段）。如果從最下層的阿毗地獄（Avici hell）到最上層的四空天（Four Formless Realms）來討論，那麼這些地方一向沒有中陰。中間狀態則可能存在中陰，也可能不存在，這才是正確的理解。寶亮說：說有或說無，不一定非要絕對判斷。而是取決於業力是確定還是不確定。確定的業力就有中陰，不確定的業力就沒有中陰。如果從中道的角度來討論，那麼可以說既有中陰，也沒有中陰。
善男子，我在經中又說有退失（直到）生起煩惱的緣故，就會退失。
根據僧亮的說法：煩惱有兩種。一種是導致受生的煩惱，另一種是障礙禪定的煩惱。導致受生的煩惱很重，所以要修無漏智來斷除。斷除了就不會再生起。障礙禪定的煩惱很輕，所以不修無漏智，遇到因緣還會生起。因此退失禪定，生起障礙禪定的煩惱。不會退失無漏智，所以不會生起導致受生的煩惱。雖然不會生起煩惱，但是會退失禪定，所以無漏智不會顯現。比如房間里有毒蛇，因為有燈光才能看見。即使燈滅了看不見，毒蛇最終也不會進入房間。諸法的本性是空性的，因為有禪定才能看見。即使退失了禪定看不見，也不會生起煩惱。有些人聽到退失禪定，就認為無漏智也退失了。聽到無漏智不退失，就認為禪定也不會退失。僧宗說：這是第四個爭論點。如果是四念處（Four Foundations of Mindfulness），因為還沒有得到正信，所以有時會退失。進入暖法位（stage of warmth）之後，就不會退失，直到阿羅漢果位。如果是無漏智，就不會退失。如果是有漏智，就可能會退失。根器遲鈍的人會退失，根器敏銳的人就不會退失。無漏智的本性，是照見真理而生起的，一旦獲得就不會喪失。只是退失了有漏的禪定，無漏智沒有顯現而已。寶亮說：阿羅漢也有根器利鈍的差別。六住位（sixth stage）以來，就已經全部降伏並斷除了障礙禪定的煩惱。導致受生的煩惱，不會再產生，就像燒焦的木炭，不會再變成木頭。只是障礙禪定，使人無知。既然已經降伏斷除了，如果是利根的人，從無漏觀出來，想要再進入
【English Translation】 English version:
There is an intermediate state (bardo). Those with strong karma and swift retribution do not have an intermediate state. Those who are deluded, upon hearing of the existence of an intermediate state, believe that everything has an intermediate state. Upon hearing of its non-existence, they believe that everything lacks an intermediate state. Hence, disputes arise. The monk Zong said: This is the third dispute. The Buddha spoke of the intermediate state as the 'birth bardo' (state between death and rebirth) as a skillful means. If discussing from the lowest Avici hell to the highest Four Formless Realms, there is consistently no intermediate state. In between, there may or may not be one; this is the correct understanding. Bao Liang said: Speaking of existence or non-existence does not necessarily require absolute judgment. Rather, it depends on whether the karma is definite or indefinite. Definite karma results in an intermediate state; indefinite karma does not. If discussing from the Middle Way perspective, one can say that there both is and is not an intermediate state.
Good son, in the sutras, I also said that there is regression (until) due to the arising of afflictions, one will regress.
According to Sengliang: There are two types of afflictions. One leads to rebirth, and the other obstructs meditative concentration. Afflictions leading to rebirth are heavy, so one cultivates non-outflow wisdom to sever them. Once severed, they will not arise again. Afflictions obstructing concentration are light, so one does not cultivate non-outflow wisdom; they will still arise when conditions are met. Therefore, one regresses from concentration and afflictions obstructing concentration arise. Non-outflow wisdom does not regress, so afflictions leading to rebirth do not arise. Although afflictions do not arise, one can regress from concentration, so non-outflow wisdom is not presently manifest. It is like a poisonous snake in a room, visible because of the lamp. Even if the lamp is extinguished and it is no longer visible, the snake will eventually enter the room. The nature of all dharmas is emptiness, visible because of concentration. Even if one regresses from concentration and it is no longer visible, afflictions will not arise. Some people, upon hearing of regression from concentration, believe that non-outflow wisdom also regresses. Upon hearing that non-outflow wisdom does not regress, they believe that concentration also does not regress. The monk Zong said: This is the fourth dispute. In the case of the Four Foundations of Mindfulness, because one has not yet attained right faith, there may be regression at times. Once one has entered the 'stage of warmth', there is no regression, even up to the state of Arhat. If it is non-outflow wisdom, it does not regress. If it is outflow wisdom, there may be regression. Those with dull faculties will regress; those with sharp faculties will not. The nature of non-outflow wisdom arises from illuminating the truth; once attained, it is not lost. Only outflow concentration regresses; non-outflow wisdom is simply not manifest. Bao Liang said: Arhats also have differences in the sharpness of their faculties. From the sixth stage onwards, all afflictions obstructing concentration have been subdued and severed. Afflictions leading to rebirth will no longer arise, like charred charcoal that can no longer become wood. It only obstructs concentration, causing ignorance. Since it has been subdued and severed, if one has sharp faculties, coming out of non-outflow contemplation, wanting to re-enter
即時得入。鈍根者。出觀后。欲還入則難。更須作意。方得入故。名為退也。或者羅漢退來。起欲界思惟。成須陀洹也。言不退者。謂禪定亦不退。所以成諍也。復有比丘名瞿𡉬(至)唱言如來定說無退。案僧亮曰。瞿提是那含人。六反退定。不得盡漏。第七修得恐失故自害。未死之間。諸漏得盡。魔王謂是學人命終。乃繞其尸。求覓其識。既不能得。白佛言。汝弟子未盡漏而死佛答。此人永拔受根已。入涅槃也。六種羅漢。引退分為證也。僧宗曰。立退無漏義者。引此為據。謂羅漢果。有漏無漏一切退也。
善男子我于經中說如來身(至)定說佛身是無為法。
案。僧亮曰。釋同是涅槃。直以唸唸生滅。不生不滅。為異也。非學者。以金剛名學。種智初起。名無學。法身不生不滅。無二相也。佛出世。及不出世。常住不動者。以應為出。不應則不出也。然應常不生滅也。不解我意者。謂定是有為。定是無為。無為則常。有為無常也。僧宗曰。第五諍論。聞說滅者。謂無法身。聞法身不滅。謂應跡亦常。向我無我。就隔身為論。此據現在為義也。寶亮曰。聞應身無常。謂無法身。若聞常住。復同外計。兩說天乖。故成諍也。
大般涅槃經集解卷第六十四 大正藏第 37 冊 No. 1763
【現代漢語翻譯】 現代漢語譯本 立即就能進入禪定。對於根器遲鈍的人來說，出定之後，想要再次進入禪定就困難了，需要重新用意念才能進入，所以稱為『退』。或者有阿羅漢退轉，生起欲界的思惟，成為須陀洹（Sotapanna，入流果）。說『不退』，是指禪定也不會退失，因此產生爭論。又有比丘名叫瞿提（Godhika），（直到）宣稱如來一定說過沒有退轉。根據僧亮的說法，瞿提是阿那含（Anagami，不還果）果位的人，六次退失禪定，無法斷盡煩惱。第七次修行時，因為害怕失去禪定而自殺。在未死之間，諸漏斷盡。魔王以為是學人命終，就繞著他的屍體，尋找他的識。既然找不到，就告訴佛陀說：『你的弟子沒有斷盡煩惱就死了。』佛陀回答說：『這個人已經永遠拔除了受生的根本，進入涅槃了。』六種阿羅漢，引用退轉來作為證明。僧宗說：『主張有漏無漏都會退轉的人，引用這件事作為依據，認為阿羅漢果，有漏和無漏都會退轉。』
善男子，我在經典中說如來身（直到）一定說佛身是無為法。
根據僧亮的說法，『釋』和『同』都是涅槃（Nirvana），只是以唸唸生滅、不生不滅作為區別。非學者，以金剛（Vajra）來命名學習，種智初起，稱為無學。法身不生不滅，沒有二相。佛出世，以及不出世，常住不動，是以應機而出現，不應機就不出現。然而應化身常常是不生不滅的。不理解我意思的人，認為禪定一定是有為法，禪定一定是無為法，無為法是常，有為法是無常。僧宗說：『第五種爭論，聽到說滅，認為是無法身。聽到法身不滅，認為應跡也是常。向我無我，就隔身為論，這是根據現在的情況來解釋。』寶亮說：『聽到應身無常，認為是無法身。如果聽到常住，又和外道的計較相同。兩種說法差異太大，所以產生爭論。』
【English Translation】 English version One can immediately enter into samadhi. For those of dull faculties, after emerging from samadhi, it is difficult to re-enter; they must make an effort to enter again, hence it is called 'regression'. Or, an Arhat regresses, giving rise to thoughts of the desire realm, becoming a Stream-enterer (Sotapanna). 'Non-regression' means that even samadhi does not regress, hence the dispute arises. Furthermore, there was a Bhikshu named Godhika, (until he) proclaimed that the Tathagata definitely said there is no regression. According to Sengliang, Godhika was an Anagami, who regressed from samadhi six times, unable to exhaust his defilements. The seventh time he practiced, fearing loss of samadhi, he committed suicide. Before his death, all his defilements were exhausted. Mara thought it was a learner who had died, so he circled his corpse, seeking his consciousness. Since he could not find it, he told the Buddha, 'Your disciple died without exhausting his defilements.' The Buddha replied, 'This person has permanently uprooted the root of rebirth and entered Nirvana.' The six types of Arhats are cited as proof of regression. Sengzong said, 'Those who assert the meaning of regression from both defiled and undefiled states cite this as evidence, believing that the fruit of Arhatship, both defiled and undefiled, can regress.'
Good man, in the sutras I say that the Tathagata's body (until) definitely say that the Buddha's body is unconditioned (Asamskrta).
According to Sengliang, '釋(Shi)' and '同(Tong)' are both Nirvana, only differentiated by the arising and ceasing of thoughts, and non-arising and non-ceasing. Non-learners use Vajra to name learning, the initial arising of seed wisdom is called no-more-learning. The Dharmakaya does not arise or cease, without two aspects. The Buddha appearing in the world, and not appearing in the world, constantly abiding and unmoving, is because he appears when appropriate, and does not appear when inappropriate. However, the manifested body is often non-arising and non-ceasing. Those who do not understand my meaning think that samadhi is definitely conditioned (Samskrta), samadhi is definitely unconditioned, unconditioned is permanent, and conditioned is impermanent. Sengzong said, 'The fifth dispute, hearing of extinction, thinks it is the absence of the Dharmakaya. Hearing that the Dharmakaya does not extinguish, thinks that the manifested traces are also permanent. Towards me, no-self, discusses from the perspective of separate bodies, this is interpreted according to the present situation.' Baoliang said, 'Hearing that the manifested body is impermanent, thinks it is the absence of the Dharmakaya. If hearing of permanence, it is the same as the calculations of externalists. The two statements are too different, hence the dispute arises.'
大般涅槃經集解
大般涅槃經集解卷第六十五
第六釋十二因緣或是有為或是無為 第七釋或說心常或說無常 第八釋五欲樂或障道或不障道 第九釋暖頂忍世第一法或在欲界或在三界 第十釋或謂佈施唯在意業或是五陰 第十一釋或有三無為或無三無為 第十二釋或有造色或無造色 第十三釋有無作色無無作色 第十四釋或有心數或無心數 第十五釋二十五有或五六七八有 第十六釋一分優婆塞義 第十七釋犯重失戒或不失義 第十八釋或說四果人成佛或說不成 第十九釋佛性即眾生有離眾生有 第二十釋有十方佛無十方佛
迦葉品之第三
善男子我經中說云何名為(至)十二因緣定是有為。
案。僧亮曰。有為無常。無為是常。二種一斷滅無常。非眾生數也。二不斷滅無常。十二因緣也。常亦有二。生滅常者。十二緣也。不生滅常者。謂涅槃也。是為十二因緣亦常無常。而或者聞因緣生滅。便與草木同盡。聞不生滅。謂與涅槃一相。起諍論也。僧宗曰。第六諍論也。若論正義。十二因果相生。至佛乃盡也。今執有為。所以成謬者。謂從生至老死。斷而不復續。乖于相續也。言無為者。謂都無斷也。寶亮曰。十二因緣。實是有為。言有為者。所以成諍者。以其不作因果相續有為
{ "translations": [ "現代漢語譯本\n\n《大般涅槃經集解》\n\n 《大般涅槃經集解》卷第六十五\n\n 第六釋 十二因緣或是有為或是無為 第七釋 或說心常或說無常 第八釋 五欲樂或障道或不障道 第九釋 暖頂忍世第一法或在欲界或在三界 第十釋 或謂佈施唯在意業或是五陰 第十一釋 或有三無為或無三無為 第十二釋 或有造色或無造色 第十三釋 有無作色無無作色 第十四釋 或有心數或無心數 第十五釋 二十五有或五六七八有 第十六釋 一分優婆塞義 第十七釋 犯重失戒或不失義 第十八釋 或說四果人成佛或說不成 第十九釋 佛性即眾生有離眾生有 第二十釋 有十方佛無十方佛\n\n 《迦葉品》之第三\n\n 善男子，我經中說，云何名為（至）十二因緣定是有為？\n\n 案。僧亮曰：有為是無常的，無為是常的。兩種情況：一是斷滅的無常，不是眾生之數；二是不斷滅的無常，即十二因緣。常也有兩種：生滅的常，是十二因緣；不生滅的常，是指涅槃。因此，十二因緣既是常也是無常。而有人聽到因緣生滅，就認為和草木一樣終將消亡；聽到不生滅，就認為和涅槃是一個相，從而引起爭論。僧宗曰：這是第六個諍論。如果從正義來說，十二因果是相生的，直到佛才能終結。現在執著于『有為』，所以造成謬誤的原因是，認為從生到老死，是斷滅而不復相續的，這違背了相續的道理。說『無為』，是指完全沒有斷滅。寶亮曰：十二因緣，實際上是有為法。說『有為』，造成爭論的原因是，認為它不具有因果相續的有為性。", "English version\n\nCollected Explanations of the Mahāparinirvāṇa Sūtra\n\nVolume Sixty-Five of the Collected Explanations of the Mahāparinirvāṇa Sūtra\n\n Sixth Explanation: Whether the Twelve Nidānas (Twelve Links of Dependent Origination) are conditioned (saṃskṛta) or unconditioned (asaṃskṛta); Seventh Explanation: Whether the mind is said to be permanent (nitya) or impermanent (anitya); Eighth Explanation: Whether the five sensual pleasures (pañca kāmaguṇa) obstruct the path (mārga) or do not obstruct the path; Ninth Explanation: Whether the 'warmth' (ūṣmagata), 'summit' (mūrdhan), 'forbearance' (kṣānti), and 'highest mundane dharma' (laukikāgradharma) are in the Desire Realm (Kāmadhātu) or in the Three Realms (Tridhātu); Tenth Explanation: Whether giving (dāna) is considered to be only mental action (manas-karma) or the five skandhas (pañca-skandha); Eleventh Explanation: Whether there are three unconditioned dharmas (trayo asaṃskṛtā dharmāḥ) or no three unconditioned dharmas; Twelfth Explanation: Whether there is created matter (rūpa) or no created matter; Thirteenth Explanation: Whether there is non-volitional matter or no non-volitional matter; Fourteenth Explanation: Whether there are mental functions (citta-saṃskāra) or no mental functions; Fifteenth Explanation: Whether there are twenty-five realms of existence (pañcaviṃśati bhava) or five, six, seven, or eight realms of existence; Sixteenth Explanation: The meaning of a 'partially' (eka-deśa) Upāsaka (lay practitioner); Seventeenth Explanation: Whether committing a grave offense (āpatti) results in loss of precepts (śīla) or not; Eighteenth Explanation: Whether the Arhats (four fruits) are said to become Buddhas or not; Nineteenth Explanation: Whether Buddha-nature (Buddha-dhātu) is inherent in sentient beings or separate from sentient beings; Twentieth Explanation: Whether there are Buddhas in the ten directions or no Buddhas in the ten directions.\n\n Chapter Three on Kasyapa (Kāśyapa)\n\n 'Good man, in my sutra, what is meant by (to) the Twelve Nidānas (dvādaśāṅga-pratītyasamutpāda) are definitely conditioned?'\n\n Note: Saṅgharakṣa (Sēngliàng) said: 'Conditioned things are impermanent (anitya), unconditioned things are permanent (nitya). There are two kinds of impermanence: one is annihilationist impermanence, which is not within the count of sentient beings; the other is non-annihilationist impermanence, which is the Twelve Nidānas. There are also two kinds of permanence: permanence with arising and ceasing, which is the Twelve Nidānas; permanence without arising and ceasing, which refers to Nirvāṇa. Therefore, the Twelve Nidānas are both permanent and impermanent. However, some people, upon hearing about the arising and ceasing of conditions, think that they will perish like grass and trees; upon hearing about non-arising and non-ceasing, they think that it is the same as Nirvāṇa, thus causing disputes.' Saṅghacandra (Sēngzōng) said: 'This is the sixth dispute. If we speak from the correct meaning, the Twelve Nidānas arise in relation to each other, and only the Buddha can end them. Now, clinging to \'conditioned\' is the reason for the error, because it is thought that from birth to old age and death, it is cut off and does not continue, which goes against the principle of continuity.' Saying \'unconditioned\' means that there is no cutting off at all. Ratnaśrī (Bǎoliàng) said: 'The Twelve Nidānas are actually conditioned dharmas. Saying \'conditioned\' is the reason for the dispute, because it is thought that it does not have the conditioned nature of cause and effect continuing.'" ] }
故也。謂各各當體斷滅。無復因果相故也。
我又一時告諸比丘(至)有佛無佛性相常住。
案。僧亮曰。以相續不異故。名為常也。
善男子有十二緣不從緣生(至)說十二緣定是無為。
案。僧亮曰。雖引四句。但取初句。釋生惑之由也。不從緣生者。未與緣合也。從緣生非十二緣者。以不具十二。故言非也。寶亮曰。第二句云有十二緣。不從緣生。謂未來世。十二枝者。未來未起。故言不從緣生耳。而或者謂常故不從緣生。此本據昔教為語也。然執者。各偏言有為。無復相續二家悉乖。故諍也。
善男子我經中說一切眾生(至)唱言如來說心定常。
案。僧亮曰。色有異相。故說壞。而心無異相。故說常也。或者聞色壞而心常。便謂心不生滅。下至上也。僧宗曰。第七諍論也。若論正義。實法則前滅而後生也。假名則始終為一也。或者聞說心。則上行不解相續。言有此心。常而不滅。向上受生也。
善男子我於一時為頻婆(至)唱言如來說心定斷。
案。僧亮曰。聞五陰俱壞。便謂心亦如色有大小長短等異也。僧宗曰。聞說無常。謂舍此陰身。心亦斷滅。不復續也。寶亮曰。言常則一向不滅。言斷則頓無相續。所以成諍也。
善男子我經中說我諸弟子
【現代漢語翻譯】 現代漢語譯本：這是因為他們認為每個個體的存在都會徹底斷滅，不再有因果相續的關係。
我又一次告訴各位比丘（比丘：佛教術語，指出家受戒的男性佛教徒）：（乃至）無論有佛陀存在與否，事物的本性（性相）都是恒常不變的。
按僧亮的說法：因為（事物）相續不斷，沒有差異，所以稱之為『常』。
善男子，十二因緣不是從因緣產生的（乃至）說十二因緣一定是無為法。
按僧亮的說法：雖然引用了四句，但只取第一句來解釋產生迷惑的原因。『不從緣生』是指（事物）尚未與因緣結合。『從緣生』不是十二因緣，是因為不具備十二個條件，所以說『非』。寶亮說：第二句說『有十二因緣，不從緣生』，指的是未來世。十二個分支在未來尚未生起，所以說『不從緣生』。有些人認為因為是常，所以不從緣生，這是根據過去的教義來說的。然而，執著的人各自偏執于有為法，不再有相續的觀點，兩家都違背了正理，所以產生爭論。
善男子，我在經中說一切眾生（乃至）宣稱如來說心是恒常不變的。
按僧亮的說法：因為色（色：佛教術語，指物質現象）有不同的形態，所以說會壞滅；而心沒有不同的形態，所以說是恒常的。有些人聽到色會壞滅而心是恒常的，就認為心不會生滅，以至於向上攀緣。僧宗說：這是第七種爭論。如果從正義來說，真實的法則應該是前滅後生；從假名來說，則是始終為一。有些人聽到說心，就向上攀緣，不理解相續的道理，說有這個心，恒常而不滅，向上去受生。
善男子，我曾經為頻婆（頻婆：印度古代國王名）王（乃至）宣稱如來說心是徹底斷滅的。
按僧亮的說法：聽到五陰（五陰：佛教術語，指構成人身的五種要素，即色、受、想、行、識）全部壞滅，就認為心也像色一樣有大小長短等差異。僧宗說：聽到說無常，就認為捨棄這個陰身，心也斷滅，不再相續。寶亮說：說常就認為永遠不會滅，說斷就認為完全沒有相續，這就是造成爭論的原因。
善男子，我在經中說我的弟子
【English Translation】 English version: This is because they believe that the existence of each individual will be completely annihilated, and there will be no more relationship of cause and effect continuing.
Again, I once told all the Bhikkhus (Bhikkhus: Buddhist term, referring to ordained male Buddhist practitioners): (even to) whether the Buddha exists or not, the nature of things (性相) is always constant and unchanging.
According to Sengliang: Because (things) continue without difference, they are called 'constant'.
Good man, the twelve nidānas (十二因緣) do not arise from conditions (even to) saying that the twelve nidānas are definitely unconditioned.
According to Sengliang: Although four sentences are quoted, only the first sentence is taken to explain the cause of confusion. 'Not arising from conditions' means that (things) have not yet combined with conditions. 'Arising from conditions' is not the twelve nidānas because it does not have the twelve conditions, so it is said to be 'not'. Baoliang said: The second sentence says 'There are twelve nidānas, not arising from conditions', referring to the future world. The twelve branches have not yet arisen in the future, so it is said 'not arising from conditions'. Some people think that because it is constant, it does not arise from conditions, which is based on past teachings. However, those who are attached each cling to conditioned dharmas, and there is no longer a view of continuity, and both sides violate the correct principle, so there is a dispute.
Good man, in the sutras I say that all sentient beings (even to) proclaiming that the Tathagata (如來) says that the mind is constant and unchanging.
According to Sengliang: Because rūpa (色: Buddhist term, referring to material phenomena) has different forms, it is said to be destroyed; but the mind has no different forms, so it is said to be constant. Some people hear that rūpa will be destroyed and the mind is constant, and they think that the mind will not arise and cease, even to climbing upwards. Sengzong said: This is the seventh dispute. If we talk about the correct meaning, the true law should be that the former ceases and the latter arises; from the perspective of a false name, it is one from beginning to end. Some people hear about the mind, and they climb upwards, not understanding the principle of continuity, saying that there is this mind, constant and not destroyed, going upwards to receive rebirth.
Good man, I once told King Bimbisāra (頻婆: Name of an ancient Indian king) (even to) proclaiming that the Tathagata says that the mind is completely annihilated.
According to Sengliang: Hearing that the five skandhas (五陰: Buddhist term, referring to the five elements that constitute the human body, namely rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) are all destroyed, they think that the mind is also like rūpa, with differences in size, length, etc. Sengzong said: Hearing about impermanence, they think that abandoning this skandha body, the mind is also annihilated and no longer continues. Baoliang said: Saying constant means that it will never be destroyed, saying annihilated means that there is completely no continuity, which is the cause of the dispute.
Good man, in the sutras I say that my disciples
(至)說受五欲定遮正道。
案。僧亮曰。外道以斷事為道。故臥灰食糠也。佛法不爾。而或者聞在欲不障。謂欲心現前。亦不障道也。聞欲心是障。便謂香華等事。亦能障道。故起諍也。
善男子我經中說遠離煩惱(至)說第一法在無色界。
案。僧亮曰。說羅漢果也。欲界無在羅漢也。三界定皆能修第一法。入見諦道。唯除非想一地。下三皆欲能佛隨事異說。而或者。各當所聞。偏執生諍也。修第一法時。能伏見結。名遠離。未見四諦。未究竟斷故。未得解脫。在於初禪。至第四禪者。欲界定少慧多。無色定多慧少。色界定慧等易用。故說其易處也。或者便謂上下皆不能也。得阿那含果者。此經無超越說。得第三果者。三空下結已經伏斷。見真諦時。無漏觀利。雖經初果。終不住也。今說其住處耳。僧宗曰。第九諍論也。若論正義。欲界心及四禪心。悉能作世第一法觀也。三空亦可得有。但此地心難用。是以人不從難多取易。地地皆悉是伏結。爾時未得真無漏。若利根者。身在欲界。悉能懸滿上地心。能伏上地結也。鈍根者。未必能爾。要須次第生也為利根故。說第一法。在欲界。不解佛意。謂一向欲界。不得用禪地心也。若聞說四禪作四法觀。為從根本地心。謂一向不用欲界。乖中道故。所
【現代漢語翻譯】 現代漢語譯本 （至）說受五欲（指色、聲、香、味、觸五種感官慾望）必定會阻礙通往正道的道路。
案：僧亮說，外道認為斷絕世事就是修行之道，所以他們臥于灰燼之中，食用粗糠。佛法並非如此。然而，有些人聽到『沉溺於五欲之中不會障礙修行』的說法，就認為即使貪慾之心顯現，也不會妨礙證道。聽到『貪慾之心是障礙』的說法，就認為香、花等事物也能障礙修行，因此產生爭論。
善男子，我在經中說，遠離煩惱（指貪、嗔、癡等），（至）說第一法（指世第一法，是四加行位的最高位，由此入見道）在於無色界（指色界之上的四種禪定境界）。
案：僧亮說，這裡說的是阿羅漢果位。欲界（指眾生有情慾和物質欲的世界）中沒有阿羅漢。三界（指欲界、色界、無色界）的禪定都能修習第一法，進入見諦道（指通過修行，親見四諦真理的道路），唯獨除非想非非想處地（無色界的最高禪定境界）之外。下三禪定境界都屬於欲界，佛陀根據具體情況而有不同的說法。然而，有些人各自執著于自己聽到的說法，從而產生偏頗的爭論。修習第一法時，能夠降伏見惑（指對四諦真理的迷惑），這叫做遠離煩惱。因為尚未見到四諦真理，尚未究竟斷除煩惱，所以尚未得到解脫。處於初禪到第四禪境界的人，欲界定（指在欲界修習的禪定）少而智慧多，無色界定多而智慧少，色界定（指在色界修習的禪定）定慧相等，容易運用，所以說色界定是容易修習第一法的地方。有些人就認為上下皆不能修習第一法。得到阿那含果（指佛教修行中的第三果位，不再返回欲界受生）的人，這部經中沒有超越的說法。得到第三果的人，三空（指空無所有處定、非想非非想處定、滅盡定）之下的結使（指煩惱的根本）已經被降伏斷除。見到真諦（指四諦真理）時，無漏觀（指沒有煩惱染污的智慧觀照）銳利，即使經過初果（指佛教修行中的第一果位，須陀洹果），最終也不會停留在初果。現在只是說他們所處的境界而已。僧宗說，這是第九種爭論。如果從正義來說，欲界心以及四禪心，都能修習世第一法觀。三空也可以得到，但是這些境界的心難以運用，因此人們不從難處入手而多取易處。各個禪定境界都是降伏結使。這時還沒有得到真正的無漏智慧。如果根器銳利的人，身在欲界，完全可以遙控充滿上地心，能夠降伏上地結使。根器遲鈍的人，未必能夠如此，必須按次第修習。爲了根器銳利的人，說第一法在欲界。不理解佛陀的用意，認為一概在欲界，不能運用禪地心。如果聽說四禪修習四法觀，是爲了從根本地心出發，認為一概不用欲界，這違背了中道。 English version (To) say that receiving the five desires (referring to the five sensory desires of sight, sound, smell, taste, and touch) will definitely hinder the path to enlightenment.
Note: Monk Liang said that externalists believe that severing worldly affairs is the path to practice, so they lie in ashes and eat chaff. The Buddha's teachings are not like this. However, some people, upon hearing that 'indulging in the five desires does not obstruct practice,' believe that even if lustful thoughts arise, they will not hinder the attainment of enlightenment. Upon hearing that 'lustful thoughts are an obstruction,' they believe that things like incense and flowers can also obstruct practice, thus causing disputes.
Good man, in the sutras I say that being apart from afflictions (referring to greed, hatred, ignorance, etc.), (to) say that the First Dharma (referring to the highest position of the four preparatory stages, from which one enters the path of seeing) is in the Formless Realm (referring to the four meditative states above the Form Realm).
Note: Monk Liang said that this refers to the state of Arhat. There are no Arhats in the Desire Realm (referring to the world where beings have emotional and material desires). Samadhi (meditative concentration) in the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm) can all cultivate the First Dharma and enter the Path of Seeing the Truth (referring to the path of directly seeing the Four Noble Truths through practice), except for the Realm of Neither Perception nor Non-Perception (the highest meditative state in the Formless Realm). The lower three meditative states all belong to the Desire Realm. The Buddha has different teachings depending on the specific situation. However, some people each cling to what they have heard, thus causing biased disputes. When cultivating the First Dharma, being able to subdue the delusions of views (referring to the delusions about the Four Noble Truths) is called being apart from afflictions. Because one has not yet seen the Four Noble Truths and has not yet completely eliminated afflictions, one has not yet attained liberation. Those who are in the first to fourth Dhyana (meditative states) have little Samadhi and much wisdom in the Desire Realm, much Samadhi and little wisdom in the Formless Realm, and equal Samadhi and wisdom in the Form Realm, making it easy to use. Therefore, it is said that the Form Realm is an easy place to cultivate the First Dharma. Some people then think that neither the higher nor lower realms can cultivate the First Dharma. Those who attain the Anagami fruit (referring to the third stage of enlightenment in Buddhism, in which one does not return to the Desire Realm) do not have a transcendent teaching in this sutra. Those who attain the third fruit have already subdued and eliminated the fetters (referring to the root of afflictions) below the Three Emptinesses (referring to the Realm of Nothingness, the Realm of Neither Perception nor Non-Perception, and the Cessation of Perception and Sensation). When seeing the Truth (referring to the Four Noble Truths), the wisdom of non-outflow (referring to wisdom without the defilement of afflictions) is sharp. Even after passing through the first fruit (referring to the first stage of enlightenment in Buddhism, the Sotapanna fruit), one will not ultimately remain in the first fruit. Now it is only talking about the state they are in. Monk Zong said that this is the ninth dispute. If speaking from the correct meaning, the mind of the Desire Realm and the minds of the four Dhyanas can all cultivate the contemplation of the World's First Dharma. The Three Emptinesses can also be attained, but the mind in these realms is difficult to use. Therefore, people do not start from the difficult but take the easy. Each meditative state is subduing fetters. At this time, one has not yet attained true non-outflow wisdom. If one has sharp faculties, one can fully control the mind of the upper realms while in the Desire Realm and can subdue the fetters of the upper realms. Those with dull faculties may not be able to do so and must cultivate in sequence. For those with sharp faculties, it is said that the First Dharma is in the Desire Realm. Not understanding the Buddha's intention, they think that one cannot use the mind of the Dhyana realms in the Desire Realm. If one hears that the four Dhyanas cultivate the contemplation of the Four Dharmas, it is for starting from the fundamental mind, thinking that one does not use the Desire Realm at all, which violates the Middle Way.
【English Translation】 English version (To) say that receiving the five desires (referring to the five sensory desires of sight, sound, smell, taste, and touch) will definitely hinder the path to enlightenment.
Note: Monk Liang said that externalists believe that severing worldly affairs is the path to practice, so they lie in ashes and eat chaff. The Buddha's teachings are not like this. However, some people, upon hearing that 'indulging in the five desires does not obstruct practice,' believe that even if lustful thoughts arise, they will not hinder the attainment of enlightenment. Upon hearing that 'lustful thoughts are an obstruction,' they believe that things like incense and flowers can also obstruct practice, thus causing disputes.
Good man, in the sutras I say that being apart from afflictions (referring to greed, hatred, ignorance, etc.), (to) say that the First Dharma (referring to the highest position of the four preparatory stages, from which one enters the path of seeing) is in the Formless Realm (referring to the four meditative states above the Form Realm).
Note: Monk Liang said that this refers to the state of Arhat. There are no Arhats in the Desire Realm (referring to the world where beings have emotional and material desires). Samadhi (meditative concentration) in the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm) can all cultivate the First Dharma and enter the Path of Seeing the Truth (referring to the path of directly seeing the Four Noble Truths through practice), except for the Realm of Neither Perception nor Non-Perception (the highest meditative state in the Formless Realm). The lower three meditative states all belong to the Desire Realm. The Buddha has different teachings depending on the specific situation. However, some people each cling to what they have heard, thus causing biased disputes. When cultivating the First Dharma, being able to subdue the delusions of views (referring to the delusions about the Four Noble Truths) is called being apart from afflictions. Because one has not yet seen the Four Noble Truths and has not yet completely eliminated afflictions, one has not yet attained liberation. Those who are in the first to fourth Dhyana (meditative states) have little Samadhi and much wisdom in the Desire Realm, much Samadhi and little wisdom in the Formless Realm, and equal Samadhi and wisdom in the Form Realm, making it easy to use. Therefore, it is said that the Form Realm is an easy place to cultivate the First Dharma. Some people then think that neither the higher nor lower realms can cultivate the First Dharma. Those who attain the Anagami fruit (referring to the third stage of enlightenment in Buddhism, in which one does not return to the Desire Realm) do not have a transcendent teaching in this sutra. Those who attain the third fruit have already subdued and eliminated the fetters (referring to the root of afflictions) below the Three Emptinesses (referring to the Realm of Nothingness, the Realm of Neither Perception nor Non-Perception, and the Cessation of Perception and Sensation). When seeing the Truth (referring to the Four Noble Truths), the wisdom of non-outflow (referring to wisdom without the defilement of afflictions) is sharp. Even after passing through the first fruit (referring to the first stage of enlightenment in Buddhism, the Sotapanna fruit), one will not ultimately remain in the first fruit. Now it is only talking about the state they are in. Monk Zong said that this is the ninth dispute. If speaking from the correct meaning, the mind of the Desire Realm and the minds of the four Dhyanas can all cultivate the contemplation of the World's First Dharma. The Three Emptinesses can also be attained, but the mind in these realms is difficult to use. Therefore, people do not start from the difficult but take the easy. Each meditative state is subduing fetters. At this time, one has not yet attained true non-outflow wisdom. If one has sharp faculties, one can fully control the mind of the upper realms while in the Desire Realm and can subdue the fetters of the upper realms. Those with dull faculties may not be able to do so and must cultivate in sequence. For those with sharp faculties, it is said that the First Dharma is in the Desire Realm. Not understanding the Buddha's intention, they think that one cannot use the mind of the Dhyana realms in the Desire Realm. If one hears that the four Dhyanas cultivate the contemplation of the Four Dharmas, it is for starting from the fundamental mind, thinking that one does not use the Desire Realm at all, which violates the Middle Way.
以諍也。寶亮曰。理而談者。三界心盡。得作第一法也。自有入未得八禪。但得欲界電光定。仍用此定。作假名法空觀。故佛說此人。即用欲界心作也。自有得八禪定。作假名法空者。復自有人。先伏結至三空。于彼地遇聖。即用三空定。作第一法者。而或者不解。亦聞欲界心作。便言上二界不得。聞上三界得作。復言欲界不得。故成諍也。智秀曰。二界皆得作第一法也。明駿案。上來所釋。皆依成實論義也。若依數義。唯二界得作耳。彼四空定一向不得。何者。謂從上品忍以上。猶不得緣。況第一法。似無漏者。而當得作耶。義相食。詳之明哲耳。
善男子我經中說四種施中(至)唱言如來說施唯意。
案。僧亮曰。身口意業。皆是施體。有凈不凈。則福厚不凈。福薄凈。必由信有心凈也。初三。一具二凈。餘二互有信心。雖有優劣。皆得稱凈。而或者聞說凈施由信。信是意業。便謂施具在意。故起諍也。
善男子我於一時復作是說(至)唱言佛說施即五陰。
案。僧亮曰。佛因中說果。謂五事施也。或者聞是食即施業。外可施之物。無非是施。五陰攝法斷盡。故言施即五陰。僧宗曰。第十諍論也。就正義而言者。心為施等之主。色以助成。身口助意。但身口非情靈之法。聞說二種是凈。
【現代漢語翻譯】 現代漢語譯本： 以至於爭論。寶亮說：『依據真理而談論，三界（Trailokya，欲界、色界、無色界）之心完全止息，才能成為第一法。』有人沒有證得八禪（Astasamapatti，色界四禪和無色界四空定），只證得欲界（Kāmadhātu）的電光定（Ksanika Samadhi），仍然用此定，作假名法空觀（Prajnaparamita，般若波羅蜜多）。所以佛說這種人，是用欲界心來修習。有人證得八禪定，作假名法空觀；又有人，先降伏煩惱直至三空定（無色界定），在那樣的境界遇到聖者，就用三空定，來修習第一法。然而有些人不理解，聽到用欲界心修習，就說上二界（色界和無色界）不能修習；聽到上三界可以修習，又說欲界不能修習，所以造成爭論。智秀說：『二界（欲界和色界）都可以修習第一法。』明駿按：『以上所解釋的，都是依據《成實論》的義理。如果依據數論的義理，只有二界可以修習。那四空定（Catuhsamapatti）一向是不可以的。為什麼呢？因為從上品忍（Agrasantih）以上，尚且不能緣取，何況是第一法，類似無漏法，又怎麼能夠修習呢？義理互相沖突，請明智的人詳細考察。』 善男子，我在經中說四種施中，（乃至）唱言如來說施唯在意。 僧亮說：『身口意業，都是佈施的本體。有清凈不清凈，清凈則福厚，不清凈則福薄。清凈，必定由於相信有，心清凈。』最初三種，具備兩種清凈。其餘兩種，互相具有信心。雖然有優劣，都可以稱為清凈。然而有些人聽到說清凈的佈施由於信心，信心是意業，就認為佈施只在于意，所以引起爭論。 善男子，我於一時復作是說，（乃至）唱言佛說施即五陰（Pancakkhandha，色、受、想、行、識）。 僧亮說：『佛在因中說果，是指五事施。』有些人聽到『是食即施業』，認為外在可以施捨的物品，無非是佈施。五陰攝法斷盡，所以說施即五陰。僧宗說：『這是第十個爭論。』就正義而言，心是佈施等的主導，色以輔助成就，身口輔助意，但是身口不是有情靈性的法，聽到說兩種是清凈。
【English Translation】 English version: Thus leading to disputes. Bao Liang said, 'Speaking according to truth, when the minds of the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are completely extinguished, one can then practice the first Dharma.' Some have not attained the eight dhyanas (Astasamapatti, the four dhyanas of the form realm and the four formless realm samadhis), only attaining the momentary concentration (Ksanika Samadhi) of the desire realm (Kāmadhātu), and still use this concentration to practice the contemplation of emptiness of provisional dharmas (Prajnaparamita). Therefore, the Buddha said that such people are practicing with the mind of the desire realm. Some have attained the eight dhyanas and practice the contemplation of emptiness of provisional dharmas; and some, first subdue afflictions until the three emptiness samadhis (the formless realm samadhis), and encounter a sage in that state, then use the three emptiness samadhis to practice the first Dharma. However, some people do not understand, and upon hearing that one practices with the mind of the desire realm, they say that the upper two realms (the form realm and the formless realm) cannot be used for practice; upon hearing that the upper three realms can be used for practice, they say that the desire realm cannot be used for practice, thus causing disputes. Zhi Xiu said, 'Both realms (the desire realm and the form realm) can be used to practice the first Dharma.' Ming Jun notes, 'The above explanations are all based on the meaning of the Tattvasiddhi Shastra. If based on the meaning of Samkhya, only two realms can be used for practice. The four formless samadhis (Catuhsamapatti) are always not possible. Why? Because even from the highest forbearance (Agrasantih) onwards, one cannot grasp, let alone the first Dharma, which is similar to unconditioned dharmas, how can one practice it? The meanings contradict each other, please examine it carefully, wise ones.' Good man, in the sutras I spoke of four kinds of giving, (up to) proclaiming that the Tathagata said giving is only in intention. Seng Liang said, 'Body, speech, and mind karma are all the substance of giving. There is purity and impurity; purity brings great merit, impurity brings little merit. Purity must be due to believing in existence and the purity of the mind.' The first three possess both kinds of purity. The remaining two mutually possess faith. Although there are superior and inferior qualities, all can be called pure. However, some people hear that pure giving is due to faith, and faith is mental karma, so they think that giving is only in intention, thus causing disputes. Good man, at one time I further said, (up to) proclaiming that the Buddha said giving is the five skandhas (Pancakkhandha, form, feeling, perception, mental formations, and consciousness). Seng Liang said, 'The Buddha speaks of the result in the cause, referring to the giving of the five things.' Some people hear 'food is the act of giving' and think that external objects that can be given are all giving. When the five skandhas and the dharmas they encompass are completely extinguished, it is said that giving is the five skandhas. Seng Zong said, 'This is the tenth dispute.' Speaking from the correct meaning, the mind is the master of giving, etc., form assists in accomplishment, body and speech assist the mind, but body and speech are not sentient dharmas, hearing that two kinds are pure.
便謂唯一意業。不關身口。聞說施是五事。便謂但色非心。復為諍也。寶亮曰。若有行道來久。舍心成就。一切時中。常行故。佛為此人。說施即是意。不待身口方成也。自復有人。善根微劣。須身口助成。方能惠施。若不動身口。直興心念。不成施業。佛為此人。說施具是五陰也。或者取佛意謬。若聞說施唯意者。則都不關身口也。言具五陰者。要須備三業。兩執各偏。是故成諍論也。
善男子我於一時宣說涅槃(至)唱言佛說無三無為。
案。僧亮曰。佛說二諦。世諦有因。因有二種。一有法用。二無法用。無法用者。三無為也。有法用者。謂五陰也。或者聞涅槃能斷生死。便言有無為法。法入所攝也。聞其無法。謂無涅槃。能斷生死。起諍論也。燈滅直明滅而已。更無滅法生也。涅槃亦爾。直煩惱滅。更無法生也。以煩惱滅。生死不續。是無法之用。名虛空也。是總相空。故稱常稱遍也。世間無馬等空。是別相空。亦以無法為空。藉以為譬。以別相故。非常非遍也。非智緣滅者。智緣滅出世間無漏。非智緣滅。世間無漏。雖世出世之異。滅義是常。與虛空同。稱三無為。外道不得無漏斷結。結滅而還生。不得稱常。僧宗曰。第十一諍論也。就正義而言者。非無三無為。別三法耳。寶亮曰。或者謂空
【現代漢語翻譯】 現代漢語譯本：於是就認為只有意業才是真實的，與身口無關。聽到說佈施是五事，就認為只是物質（色蘊）而非心念。這又引起了爭論。寶亮說：『如果有人修行很久，舍心已經成就，在任何時候都能持續行佈施，佛陀就是為此人說佈施就是意念，不需要通過身口才能成就。』還有人，善根微弱，需要身口行為的輔助才能完成佈施。如果只是動心念，而不付諸身口行動，就不能成就佈施的功業。佛陀就是為此人說佈施包含了五蘊。有些人錯誤地理解了佛陀的意圖，如果聽到說佈施只是意念，就認為完全與身口無關；而聽到說包含五蘊，就認為必須具備身口意三業。這兩種執著都過於片面，所以才產生了爭論。
善男子，我曾經一時宣說涅槃（的道理），（乃至）唱言佛說沒有三種無為法。
僧亮解釋說：佛陀宣說二諦（兩種真理），世俗諦有因，因有兩種：一是有法用，二是無法用。無法用指的是三種無為法。有法用指的是五蘊。有些人聽到涅槃能夠斷絕生死，就說有無為法，是法所包含的。聽到說沒有（無為法），就認為沒有涅槃，不能斷絕生死，因此產生爭論。就像燈熄滅只是單純的熄滅而已，並沒有一個『滅』的法產生。涅槃也是如此，只是煩惱熄滅，並沒有一個『法』產生。因為煩惱熄滅，生死不再延續，這是無法的作用，稱為虛空。這是總相空，所以稱為常、稱為遍。世間沒有馬等的虛空，是別相空，也是以無法為空，借用來作為比喻。因為是別相，所以非常、非遍。非智緣滅指的是智緣滅是出世間的無漏法，非智緣滅是世間的無漏法。雖然有世間和出世間的區別，但滅的意義是常，與虛空相同，稱為三種無為。外道無法得到無漏的斷結，（他們的）煩惱結滅了還會再生，所以不能稱為常。僧宗說：這是第十一場爭論。就正義而言，並非沒有三種無為法，而是有另外的三種法。寶亮說：有些人認為空
【English Translation】 English version: Then they claimed that only mental action (意業, yi ye - mental karma) is real, and it has nothing to do with body and speech. Upon hearing that giving (施, shi - dāna) involves five aspects, they thought it was only material (色蘊, se yun - form skandha) and not mental. This led to further disputes. Bao Liang said, 'If someone has practiced for a long time and has perfected the mind of giving, constantly practicing giving at all times, the Buddha said for this person that giving is the intention, and it does not need to be accomplished through body and speech.' There are also people with weak roots of goodness who need the assistance of bodily and verbal actions to complete giving. If they only have mental thoughts without physical and verbal actions, they cannot accomplish the karma of giving. The Buddha said for this person that giving includes the five skandhas (五陰, wu yin). Some people misunderstood the Buddha's intention. If they heard that giving is only intention, they thought it had nothing to do with body and speech at all. And if they heard that it includes the five skandhas, they thought it must involve the three karmas of body, speech, and mind. Both of these attachments are one-sided, which is why disputes arose.
'Good men, at one time I proclaimed Nirvana (涅槃, Niepan - extinction of suffering) (up to) proclaiming that the Buddha said there are no three unconditioned dharmas (無為, wu wei - unconditioned).'
Sang Liang explained: 'The Buddha proclaimed the two truths (二諦, er di - two truths): conventional truth and ultimate truth. Conventional truth has causes, and there are two types of causes: one with functional dharmas and one without functional dharmas. Without functional dharmas refers to the three unconditioned dharmas. With functional dharmas refers to the five skandhas. Some people heard that Nirvana can cut off birth and death, so they said there are unconditioned dharmas, which are included in the dharmas. Hearing that there are no (unconditioned dharmas), they thought there is no Nirvana and it cannot cut off birth and death, thus causing disputes. Just like when a lamp goes out, it is simply extinguished, and there is no 'extinction' dharma produced. Nirvana is also like this, it is simply the extinction of afflictions, and no 'dharma' is produced. Because afflictions are extinguished, birth and death no longer continue, this is the function of non-existence, called emptiness (虛空, xukong - space). This is the general characteristic of emptiness, so it is called constant and pervasive. The emptiness in the world, such as the emptiness of a horse, is the specific characteristic of emptiness, which is also using non-existence as emptiness, borrowed as a metaphor. Because it is a specific characteristic, it is not constant or pervasive. 'Extinction not conditioned by wisdom' refers to extinction conditioned by wisdom, which is the unconditioned of transcending the world. 'Extinction not conditioned by wisdom' is the unconditioned of the world. Although there is a difference between the world and transcending the world, the meaning of extinction is constant, the same as emptiness, called the three unconditioned. Externalists cannot obtain the unconditioned cutting off of bonds (結, jie - fetters), (their) afflictions are extinguished but will be reborn, so they cannot be called constant.' Sang Zong said: 'This is the eleventh dispute. In terms of the correct meaning, it is not that there are no three unconditioned dharmas, but rather there are three other dharmas.' Bao Liang said: 'Some people think that emptiness'
中無物。不可分別。唯是一空。無三無為也。此中佛意。亦得言有。亦得言無。空無別法。故言無。逐義往尋。故言有也。
善男子我於一時為目犍連(至)唱言如來說有涅槃。
案。僧亮曰。稱為涅槃。謂章句也。聖所踐者。謂之跡也。永不退失。謂畢竟也。無有八苦。謂無畏也。療生死病。謂大師也。果智忍無閡三昧。皆隨異義名也。與法同相。名大法界。斷老病死。名甘露味也。無可取名難見也。
復於一時我為目連(至)決定說有虛空無為。
案。僧亮曰。若有性者。性不可壞。以其無性。名不牢固。名為虛空者。無性無法。無法有用。與虛空同性。即以為名也。食下回轉者。說一切音聲。兩有相尋。食不得下。音聲不發。以無一有食下聲發。說空之用也。或者聞空有用。謂有空法。法入色入攝也。
復於一時為目連說(至)決定說有非智緣滅。
案。僧亮曰。從智緣而滅者。謂不從出世無漏智也。暖頂以上。至世第一法。是世間無漏。永斷三惡報也。寶亮曰。若為智緣所滅。亦名智緣無為。空既無物容。復異於虛空。亦稱虛空無為。空中無復可數。便名為非數緣無為。不解意者。聞無則不得隨義有三。聞有便言三。各別體。以事像取故成諍論也。
善男子我又
【現代漢語翻譯】 現代漢語譯本：其中沒有任何實在之物，不可加以分別，唯一是空性。沒有三種有為法。這裡所說的佛意，也可以說是『有』，也可以說是『無』。空與無沒有本質區別，所以說是『無』。順著意義去探尋，所以說是『有』。
善男子，我曾經在某個時候為目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）…宣唱說如來說有涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。
僧亮註疏說：稱之為涅槃，是指經文的章句。聖人所踐行的，稱之為『跡』。永遠不會退失，稱之為『畢竟』。沒有八種苦難，稱之為『無畏』。治療生死之病，稱之為『大師』。果智、忍、無閡三昧（Samadhi，佛教術語，指禪定）等，都是隨著不同的意義而命名的。與法具有相同的體相，名為大法界。斷除衰老、疾病和死亡，名為甘露味。無可執取，所以難以見到。
我又在某個時候為目連（Maudgalyayana）…決定地說有虛空無為（Akasa-asamkhata，佛教術語，指不受因緣造作的虛空）。
僧亮註疏說：如果是有自性的事物，其自性是不可破壞的。因為它沒有自性，所以說是不牢固的。稱之為虛空，是因為它沒有自性，沒有實體，但沒有實體卻有作用，與虛空具有相同的性質，因此用虛空來命名。食物下嚥迴轉，是指一切音聲。兩種『有』相互尋求，食物就無法下嚥，音聲也無法發出。因為沒有一個『有』，食物才能下嚥，聲音才能發出，這是在說明空的作用。有些人聽到空有作用，就認為存在一個『空法』，這個『法』就落入了色入（Rupa-ayatana，佛教術語，指色塵）的範疇。
我又在某個時候為目連說…決定地說有非智緣滅（Ahetu-nirodha，佛教術語，指非由智慧為緣而達到的滅盡）。
僧亮註疏說：從智慧之緣而滅，指的不是從出世間的無漏智慧而滅。暖位、頂位以上，直到世第一法，是世間的無漏法，能夠永遠斷除三惡道的果報。寶亮說：如果是被智慧之緣所滅，也稱為智緣無為。空既然沒有實體，又不同於虛空，也可以稱為虛空無為。空中沒有可以計數的，就稱為非數緣無為。不理解佛意的人，聽到『無』，就不能隨順意義理解為『有三』；聽到『有』，就說有三種各別的實體。因為執著於事物的表象，所以產生了爭論。
善男子，我又…
【English Translation】 English version: There is nothing substantial within it, and it cannot be differentiated. It is solely emptiness. There are no three conditioned dharmas (Trini Samskrta-laksana). The Buddha's intention here can be said to be 'existent' or 'non-existent'. Emptiness and non-existence are not different in essence, hence it is said to be 'non-existent'. Following the meaning to seek it, hence it is said to be 'existent'.
Good man, at one time, I proclaimed to Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers)... that the Tathagata (another name for the Buddha) speaks of Nirvana (the ultimate state of liberation from the cycle of birth and death).
Sangliang commented: Calling it Nirvana refers to the phrases and sentences of the scriptures. What the sages practice is called the 'trace'. Never retreating is called 'ultimate'. Having no eight sufferings is called 'fearlessness'. Curing the disease of birth and death is called the 'great master'. Fruition-wisdom, forbearance, and unobstructed Samadhi (a state of meditative consciousness) are all named according to different meanings. Having the same characteristics as the Dharma is called the Great Dharma Realm. Cutting off old age, sickness, and death is called the nectar taste. It is impossible to grasp, hence it is difficult to see.
Again, at one time, I said to Maudgalyayana... definitively that there is Akasa-asamkhata (unconditioned space).
Sangliang commented: If something has inherent nature, that nature cannot be destroyed. Because it has no inherent nature, it is said to be impermanent. It is called space because it has no inherent nature, no substance, but having no substance, it has function, having the same nature as space, hence it is named after space. Food going down and turning refers to all sounds. Two 'existences' seeking each other, food cannot go down, and sound cannot be produced. Because there is no single 'existence', food can go down, and sound can be produced, which explains the function of emptiness. Some people hear that emptiness has function and think there is a 'Dharma of emptiness', and this 'Dharma' falls into the category of Rupa-ayatana (the sphere of form).
Again, at one time, I said to Maudgalyayana... definitively that there is Ahetu-nirodha (cessation not caused by wisdom).
Sangliang commented: Cessation from the condition of wisdom refers not to cessation from the transcendental, non-outflow wisdom. The stages of warmth and peak, up to the highest mundane Dharma, are mundane non-outflow dharmas, which can permanently cut off the retribution of the three evil realms. Baoliang said: If it is extinguished by the condition of wisdom, it is also called unconditioned by the condition of wisdom. Since emptiness has no substance and is different from space, it can also be called unconditioned space. There is nothing countable in emptiness, so it is called unconditioned by non-number condition. Those who do not understand the meaning, hearing 'non-existence', cannot follow the meaning to understand it as 'having three'; hearing 'existence', they say there are three separate entities. Because they cling to the appearance of things, disputes arise.
Good man, again I...
一時為跋波(至)決定說言色是四大。
案。僧亮曰。四大名色者。色法有五。四大是假說四。則說見都盡。聲由四大而發。舉本則攝末也。決定說言色是四大者。謂有色處。四大常俱。水中有火。湯中有冷。空中之聲。亦有四大失旨也。僧宗曰。十二諍論也。若謂正義。以色香味成四大。四大覆成眼等五根。雖曰十四種色。若性性攝。則不出四大。若四大為因。五根為果。不離果有因。得言為因所成。聞說四大名色。不解性攝。謂唯有四大。無餘色也。聞說因四大造所。可言造根由大成。離因無果。乃至忽滑。若依四大品所明。皆悉不分四大。不辨此語。謂過去四大。造三世色。言現在身口業色所由而有。由過去三十四大力強。故能造也。現在造二世。未來唯造一世。不得佛意。復為諍論也。寶亮曰。有人謂。四大力強。能造色等。而色等力劣。不能造四大。常作此計。佛又一時為比丘。說五陰盡空。何者為色。色即四大。便言四大不能造色。又復一時說四大造色。所謂方圓等者。此是相內待之因耳。聞此說者。便言四大定能造色。若論中道。若論正義者。應言亦造不造。何者。因四大有方圓等。眾假色起故。亦言造也。前六四大。后亦四大。便無有造。五塵亦爾。因細成粗故。亦得云色造色。前既是色。后
【現代漢語翻譯】 現代漢語譯本：一時，跋波（姓名）最終決定說，色（物質現象）就是四大（地、水、火、風）。
註釋：僧亮說：『四大被稱為色，是因為色法有五種，而四大隻是假定的四種。如果這樣說，那麼見（視覺）就完全消失了。聲音由四大產生，抓住根本就涵蓋了末節。』最終決定說色就是四大，意思是說有色之處，四大總是同時存在。水中含有火，熱湯中含有冷，空中的聲音也含有四大，否則就失去了旨意。僧宗說：『這是十二種諍論。如果說是正義，那麼色、香、味組成了四大，四大又組成了眼等五根。雖然說是十四種色，如果從性質上來說，也離不開四大。如果四大是因，五根是果，那麼不能離開果而有因，可以說是由因造成的。』聽到說四大被稱為色，不理解性質上的包含關係，認為只有四大，沒有其他色。聽到說因四大而造，可以說造根是由四大造成的，離開因就沒有果，甚至於忽滑（觸覺）。如果按照四大品所闡明的，都不能區分四大。不理解這句話，認為過去的四大，造了三世的色，說現在的身口業色之所以存在，是因為過去三十四大的力量強大，所以能夠造。現在造二世，未來只造一世，不符合佛意，又會引起諍論。寶亮說：『有人認為，四大力量強大，能夠造色等，而色等力量弱小，不能造四大。』常常這樣認為。佛又一時為比丘說五陰（色、受、想、行、識）盡空，什麼是（此處原文有誤）？就是四大。於是就說四大不能造色。又一時說四大造色，所謂方圓等，這只是相互依存的因。聽到這種說法的人，就說四大一定能造色。如果從中道的角度來說，如果從正義的角度來說，應該說既造也不造。為什麼呢？因為四大有方圓等，眾多假色產生，所以也可以說是造。前六個是四大，后也是四大，就沒有造。五塵（色、聲、香、味、觸）也是這樣，因為細微而變成粗大，也可以說是色造色。前面已經是色，後面
【English Translation】 English version: At one time, Bābo (name) definitively stated that rūpa (material phenomena) is the four great elements (mahābhūta) – earth, water, fire, and wind.
Commentary: The monk Liàng said, 'The four great elements are called rūpa because there are five types of rūpa, and the four great elements are merely four hypothetical elements. If it were said that way, then seeing (vision) would completely disappear. Sound arises from the four great elements; grasping the root encompasses the branches.' The definitive statement that rūpa is the four great elements means that wherever there is rūpa, the four great elements are always present together. There is fire in water, cold in hot water, and sound in the air also contains the four great elements; otherwise, the meaning is lost. The monk Zōng said, 'These are the twelve disputes. If it is said to be the correct meaning, then form, smell, and taste constitute the four great elements, and the four great elements in turn constitute the five roots such as the eye. Although it is said to be fourteen types of rūpa, if considered in terms of nature, they do not go beyond the four great elements.' If the four great elements are the cause and the five roots are the effect, then one cannot separate the effect from the cause; it can be said that it is caused by the cause. Hearing that the four great elements are called rūpa, not understanding the inclusion in terms of nature, one thinks that there are only the four great elements and no other rūpa. Hearing that it is created by the four great elements, one can say that the creation of the roots is caused by the great elements; without the cause, there is no effect, even to the point of slipperiness (touch). If according to what is explained in the chapter on the four great elements, one cannot distinguish the four great elements. Not understanding this statement, one thinks that the past four great elements created the rūpa of the three times, saying that the reason why the present body, speech, and mind karmic rūpa exists is because the power of the past thirty-four great elements is strong, so it is able to create. The present creates two times, and the future only creates one time, which does not accord with the Buddha's intention and will cause disputes again. Bǎo Liàng said, 'Some people think that the four great elements are powerful and can create rūpa, etc., while rūpa, etc., are weak and cannot create the four great elements.' They often think this way. The Buddha once told the bhikṣus that the five skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) are all empty. What is * (there is an error in the original text here)? * is the four great elements. So they say that the four great elements cannot create rūpa. At another time, it was said that the four great elements create rūpa, such as squareness and roundness, etc. This is just a mutually dependent cause. Those who hear this say that the four great elements can definitely create rūpa. If speaking from the perspective of the Middle Way, if speaking from the perspective of the correct meaning, one should say that they both create and do not create. Why? Because the four great elements have squareness and roundness, etc., and many false rūpas arise, so it can also be said to create. The first six are the four great elements, and the latter are also the four great elements, so there is no creation. The five dusts (rūpa, śabda, gandha, rasa, sparśa) are also like this, because they become coarse from being subtle, it can also be said that rūpa creates rūpa. The former is already rūpa, and the latter
亦是色。故言不造。諸人不解。聞造便令一切悉造。聞不造謂一切不造。兩造失中道。所以成諍也。
善男子我復說言譬如因鏡(至)是名造色猶如響像。
案。僧亮曰。四大假名有用。堅持風動。水潤火熟。色得生長。如因映象現也。
我諸弟子聞是說已(至)說有四大則有造色。
案。僧亮曰。言四大能造。非所造也。色是所造。非能造也。
或有四大無有造色。
案。僧亮曰。言四大是假。為實法所造。色等實法非造。佛說造。造四大亦造色。譬如束竹相扶得立。上二家偏執。皆不得佛意也。
善男子往昔一時菩提王子(至)不名失戒猶名持戒。
案。僧亮曰。無作是戒體。此說十善戒。身口七支。從作色生無作色。無作為色。餘三不從作生。不名色也。僧宗曰。第十三諍論也。若論正義。無作非心。雖非色心。不得無也。此是善法性違惡。以果中說因故。言無作是色也。從色發得。以因為名耳。或者聞此不解故。謂無作是色也。寶亮曰。為菩提王子。說無作是色者。若直言心是戒。王子便謂起噁心時。所受之戒皆失。則無戒可持。故於身口七支。說得無作戒也。謬取佛意者。便言直以無作是戒。不復關心也。又說戒即是遮制惡法。若心不作惡即是戒。聞此
【現代漢語翻譯】 現代漢語譯本：這也是色（Rūpa，物質、形態）的範疇。因此我說『不造』。但人們不理解，聽到『造』就認為一切都是被創造的，聽到『不造』就認為一切都不是被創造的。這兩種執著都偏離了中道，所以才會產生爭論。
善男子，我再次譬喻說，比如因鏡子（Ādarśa）而顯現的影像，這被稱為『造色』，就像迴響和影像一樣。
註釋：僧亮說，四大（地、水、火、風）是假名，但有其作用。地能堅持，風能流動，水能滋潤，火能成熟，色才能生長，就像因鏡子而顯現影像一樣。
我的弟子們聽了這些話后，認為有了四大，就有了造色。
註釋：僧亮說，說四大能夠創造，但四大不是被創造的。色是被創造的，不是能創造的。
或者說，有了四大，卻沒有造色。
註釋：僧亮說，說四大是假，是被實法所創造的。色等實法不是被創造的。佛說『造』，造四大也造色，譬如用竹子互相支撐才能立起來。上面兩家的偏執，都沒有理解佛的本意。
善男子，過去一時，菩提王子（Bodhi Kumāra）……不名為失戒，仍然名為持戒。
註釋：僧亮說，無作（asaṃvara，不作惡）是戒體。這裡說的是十善戒。身口七支，從作色生無作色，無作為色。其餘三支不從作生，不名為色。僧宗說，這是第十三諍論。如果從正義來說，無作不是心。雖然不是色心，但不能說沒有。這是善法的性質違背惡法，因為在果中說因，所以說無作是色。從色而發，以因為名罷了。或者有人聽了這些不理解，就認為無作是色。寶亮說，為菩提王子說無作是色，如果直接說心是戒，王子就會認為起噁心時，所受的戒都失去了，那就沒有戒可以持了。所以在身口七支上，說得到無作戒。錯誤理解佛意的人，就說直接以無作是戒，不再關心心了。又說戒就是遮制惡法，如果心不作惡就是戒。聽到這些
【English Translation】 English version: This is also rūpa (matter, form). Therefore, I say 'not created'. But people do not understand; hearing 'created', they think everything is created; hearing 'not created', they think nothing is created. These two attachments deviate from the Middle Way, and that is why disputes arise.
Good man, I further say, for example, the image that appears because of a mirror (Ādarśa) is called 'created rūpa', just like echoes and images.
Note: Saṃghaloka says that the four great elements (earth, water, fire, wind) are nominal but have their functions. Earth can hold, wind can move, water can moisten, and fire can mature, so that rūpa can grow, just like an image appearing because of a mirror.
My disciples, after hearing these words, think that with the four great elements, there is created rūpa.
Note: Saṃghaloka says that to say the four great elements can create, but the four great elements are not created. Rūpa is created, not able to create.
Or, with the four great elements, there is no created rūpa.
Note: Saṃghaloka says that to say the four great elements are nominal, created by real dharmas. Real dharmas such as rūpa are not created. The Buddha said 'created', creating the four great elements also creates rūpa, just like using bamboo to support each other to stand up. The above two schools' attachments do not understand the Buddha's intention.
Good man, once upon a time, Prince Bodhi (Bodhi Kumāra) ... is not called breaking the precepts, but is still called upholding the precepts.
Note: Saṃghaloka says that asaṃvara (non-doing, non-committing evil) is the essence of the precepts. This refers to the ten good precepts. The seven branches of body and speech, from doing actions arise non-doing actions, non-doing is rūpa. The other three branches do not arise from doing, and are not called rūpa. Saṃghasaṃgha says that this is the thirteenth dispute. If speaking from the correct meaning, non-doing is not mind. Although it is not rūpa or mind, it cannot be said to not exist. This is the nature of good dharma opposing evil dharma, because the cause is spoken of in the result, therefore it is said that non-doing is rūpa. It arises from rūpa, and is named after the cause. Or someone hears this and does not understand, and thinks that non-doing is rūpa. Baoliang says that for Prince Bodhi to say that non-doing is rūpa, if directly saying that mind is the precept, the prince would think that when evil thoughts arise, the precepts received are all lost, then there are no precepts to uphold. Therefore, on the seven branches of body and speech, it is said that non-doing precepts are obtained. Those who misunderstand the Buddha's intention say that directly taking non-doing as the precept, no longer caring about the mind. Also saying that the precepts are to prevent evil dharmas, if the mind does not do evil, that is the precept. Hearing these
說。便言都無無作戒。所以成諍也。
以何因緣名無作色非異色因不作異色因果。
案。僧亮曰。非異色因者。身口作法是色性。三種善惡無記也。戒以善作為因。善作異於不善無記。名異色異色因也。不作異色因果者。無作是異色因之果。言無異為因。無此果同之果也。僧宗曰。非異色因者。異色即是無作體。若余色不發無作。非無作之因。如無記身口。及山河之色是也。既言非異色家因。異色亦非其果也。若身口善色。能發無作者。是異色之因。異色亦是其果。以從善色發得。故言無作也。不解故。便言即無作為色也。寶亮曰。非異色因者。異色謂心也。明非直用心作因也。非異是因家果者。此戒亦非獨心家之果。要以色心合用。方名為戒善也。道慧記曰。此明欲發無作。要先正身合掌。作異常之色。乃能發得此無作果也。智秀曰。心非身口。謂之異色也。身口無作。不從之而生。故云非異色為因也。不作異色因果者。不為心作果。故言不作異色因家之果也。慧朗別述一解曰。無作是異色。謂若非異色之因。則不作異色之果。
善男子我諸弟子聞是說已(至)唱言佛說有無作色。
案。僧亮曰。佛意無作非色。以因色生。從因名色。不解佛意。謂無作是色性。
善男子我于余經作
【現代漢語翻譯】 說，便說根本沒有『無作戒』（Avijahatta-sīla，不捨戒），所以才產生爭論。
因為什麼緣故稱『無作色』（Avijahatta-sīla rūpa，不捨戒色）不是『異色』（Nānā-rūpa，各種不同的色）的因，不產生『異色』的因果？
案：僧亮說：『非異色因』，是指身口所作的法是色性，包括三種善、惡、無記。戒以善作為因，善作不同於不善和無記，稱為『異色』和『異色因』。『不作異色因果』，是指『無作』是『異色因』的果。說『無異』作為因，沒有這種果，如同沒有果一樣。僧宗說：『非異色因』，『異色』就是『無作』的本體。如果其他色不引發『無作』，就不是『無作』的因，例如無記的身口以及山河的顏色。既然說不是『異色』的因，『異色』也不是它的果。如果身口善色能夠引發『無作』，就是『異色』的因，『異色』也是它的果，因為它從善色引發而得，所以稱為『無作』。因為不理解，就說『無作』就是色。寶亮說：『非異色因』，『異色』指的是心。說明不是直接用心作為因。『非異色因家果』，此戒也不是僅僅是心家的果，需要色心合用，才能稱為戒善。道慧記說：這裡說明想要引發『無作』，要先端正身體，合掌，做出異常的顏色，才能引發此『無作』果。智秀說：心不是身口，稱之為『異色』。身口『無作』，不是從心而生，所以說不是『異色』作為因。『不作異色因果』，不為心產生果，所以說不產生『異色因』的果。慧朗另外解釋說：『無作』是『異色』，如果不是『異色』的因，就不會產生『異色』的果。
『善男子，我的弟子們聽了這些說法后，（乃至）高聲說佛說有『無作色』。』
案：僧亮說：佛的意思是『無作』不是色，因為它因色而生，所以從因上稱為色。他們不理解佛的意思，認為『無作』是色性。
『善男子，我在其他經典中作
【English Translation】 They say that there is no such thing as 'Avijahatta-sīla' (non-abandoning precept), which is why disputes arise.
For what reason is 'Avijahatta-sīla rūpa' (non-abandoning precept form) called not the cause of 'Nānā-rūpa' (various forms), and does not produce the cause and effect of 'Nānā-rūpa'?
Note: Saṃgharakṣaṇa says: 'Not the cause of Nānā-rūpa' means that the actions of body and speech are of the nature of form, including the three types of good, evil, and neutral. Precepts take good actions as their cause, and good actions are different from evil and neutral actions, which are called 'Nānā-rūpa' and 'cause of Nānā-rūpa'. 'Does not produce the cause and effect of Nānā-rūpa' means that 'Avijahatta' is the result of the 'cause of Nānā-rūpa'. Saying that 'non-difference' is the cause means that there is no such result, just like there is no result at all. Saṃghaghoṣa says: 'Not the cause of Nānā-rūpa' means that 'Nānā-rūpa' is the substance of 'Avijahatta'. If other forms do not give rise to 'Avijahatta', they are not the cause of 'Avijahatta', such as the neutral actions of body and speech, and the colors of mountains and rivers. Since it is said that it is not the cause of 'Nānā-rūpa', 'Nānā-rūpa' is also not its result. If good actions of body and speech can give rise to 'Avijahatta', they are the cause of 'Nānā-rūpa', and 'Nānā-rūpa' is also its result, because it is obtained from the arising of good actions, so it is called 'Avijahatta'. Because they do not understand, they say that 'Avijahatta' is form. Bǎoliàng says: 'Not the cause of Nānā-rūpa' means that 'Nānā-rūpa' refers to the mind. It clarifies that it is not directly using the mind as the cause. 'Not the result of the cause of Nānā-rūpa' means that this precept is not solely the result of the mind, but requires the combined use of form and mind to be called precept-virtue. Dàohuì's commentary says: This explains that if one wants to generate 'Avijahatta', one must first straighten the body, join the palms, and make an extraordinary form, then one can generate this 'Avijahatta' result. Zhìxiù says: The mind is not the body and speech, so it is called 'Nānā-rūpa'. The 'Avijahatta' of body and speech does not arise from the mind, so it is said that it is not 'Nānā-rūpa' as the cause. 'Does not produce the cause and effect of Nānā-rūpa' means that it does not produce a result for the mind, so it is said that it does not produce the result of the 'cause of Nānā-rūpa'. Huìlǎng gives another explanation: 'Avijahatta' is 'Nānā-rūpa', meaning that if it is not the cause of 'Nānā-rūpa', it will not produce the result of 'Nānā-rūpa'.
'Good men, when my disciples heard these words, (and so on) they exclaimed that the Buddha said there is 'Avijahatta-sīla rūpa'.'
Note: Saṃgharakṣaṇa says: The Buddha's intention is that 'Avijahatta' is not form, because it arises from form, so it is called form from the cause. They do not understand the Buddha's intention and think that 'Avijahatta' is the nature of form.
'Good men, in other sutras I have made
如是言(至)決定宣說無無作色。
案。僧亮曰。誓不作惡。生無作戒。能遮惡法也。不作惡名為持戒者。不作惡時。無作獨生。戒性明凈。曰持戒也。若起作惡。戒與惡並。戒不明凈。違本誓故。不名持戒。不解佛意。聞說不作。謂更無作法生無無作也。
善男子我于經中作如是說(至)一切凡夫亦復如是。
案。僧亮曰。經說苦樂。以心為主。心有解惑。惑名無明。解名正見。正見是樂因。無明是苦本。此二是心之異能也。立為數法。五陰是苦。從無明生。說癡過患也。僧宗曰。第十四諍也。或說有心數。或說無心數也。若論正義。心之與數。亦有亦無。言有數者。前後次第而生。言無數者。謂不一時並有也。寶亮曰。佛一時說。莫問凡聖。五陰盡因無明故得。乃至十二支亦爾。有人不解。便言止是一無明。而中間無復因果相生。直是一物常爾。但作異名異說。是有十二支。便唱言無心數也。智秀曰。因佛說十二緣。兩段因果。二家生執。初明過去因。有三事改常。一者從無明支。長出愛取支。二者轉行支。作有名說也。三者就果上說。即因名。次辨五果。其異有五。一者改識為受。二者即果上說因名。三者于名色后。廣出諸支。四者略觸受二支。五者約受支說。即果名也。或者因之執無心數
【現代漢語翻譯】 現代漢語譯本： 如是說（至）決定宣說沒有無作色（avipratisāra-rūpa，不後悔之色）。
按：僧亮說：『誓不作惡，生無作戒（anāśrava-śīla，無漏戒）。能遮止惡法。』不作惡名為持戒者。不作惡時，無作獨生。戒性明凈，叫做持戒。如果起心作惡，戒與惡並存，戒就不明凈，違背了最初的誓言，所以不叫持戒。不理解佛的本意，聽到說『不作』，就認為更沒有無作法產生，沒有無無作了。
善男子，我在經中這樣說（至）一切凡夫也是這樣。
按：僧亮說：經中說苦樂，以心為主。心中有解惑，惑名為無明（avidyā，愚癡）。解名為正見（samyag-dṛṣṭi，正確的見解）。正見是快樂的原因，無明是痛苦的根本。這兩種是心的不同功能。立為數法。五陰（pañca-skandha，色、受、想、行、識五種聚合）是苦，從無明產生，是說愚癡的過患。僧宗說：這是第十四個諍論，或者說有心數（citta-saṃkhyā，與心相關的法），或者說沒有心數。如果討論正義，心與數，亦有亦無。說有數，是說前後次第而生。說無數，是說不是一時並有。寶亮說：佛一時說，不論凡夫聖人，五陰都因為無明而產生，乃至十二支（dvādaśāṅga-pratītyasamutpāda，十二因緣）也是這樣。有人不理解，就說只是一無明，而中間沒有因果相生，只是一物常在，只是用不同的名稱和說法，是有十二支，就唱言沒有心數。智秀說：因為佛說十二緣，兩段因果，兩家產生執著。首先說明過去因，有三件事改變常態。一是無明支，長出愛（tṛṣṇā，渴愛）取（upādāna，執取）支。二是轉變行支，作有名說。三是就果上說，即因名。其次辨別五果，其不同有五點。一是改變識為受（vedanā，感受）。二是就果上說因名。三是在名色（nāma-rūpa，名與色，精神與物質）之後，廣泛地出現各種支。四是省略觸（sparśa，接觸）受二支。五是約受支說，即果名。或者因此執著沒有心數。
【English Translation】 English version: Thus it is said (to) decisively declare that there is no avipratisāra-rūpa (non-repentant form).
Note: Saṃgharakṣa said: 'Vowing not to do evil gives rise to anāśrava-śīla (non-outflow precepts). It can prevent evil dharmas.' Not doing evil is called upholding the precepts. When not doing evil, the non-outflow arises alone. The nature of the precepts is clear and pure, and this is called upholding the precepts. If one initiates evil actions, the precepts and evil coexist, and the precepts are no longer clear and pure, violating the original vow, so it is not called upholding the precepts. Not understanding the Buddha's intention, upon hearing 'not doing,' they think that no further non-outflow dharma arises, and there is no non-non-outflow.
Good man, I said in the sutras like this (to) all ordinary people are also like this.
Note: Saṃgharakṣa said: The sutras speak of suffering and happiness, with the mind as the main thing. In the mind, there is understanding and delusion, delusion is called avidyā (ignorance). Understanding is called samyag-dṛṣṭi (right view). Right view is the cause of happiness, and ignorance is the root of suffering. These two are different functions of the mind. Established as numerical dharmas. The pañca-skandha (five aggregates) are suffering, arising from ignorance, which speaks of the faults of ignorance. Saṃgharakṣa said: This is the fourteenth dispute, either saying there are citta-saṃkhyā (mind-related dharmas), or saying there are no mind-related dharmas. If discussing the correct meaning, the mind and numbers, both exist and do not exist. Saying there are numbers means they arise in sequential order. Saying there are no numbers means they do not all exist at the same time. Bǎoliàng said: The Buddha said at one time, regardless of ordinary or holy, the five aggregates all arise because of ignorance, and even the dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination) are like this. Some people do not understand, and say there is only one ignorance, and there is no cause and effect arising in between, it is just one thing that is constant, just using different names and sayings, there are twelve links, and they proclaim that there are no mind-related dharmas. Zhìxiù said: Because the Buddha spoke of the twelve links, two sections of cause and effect, two schools arise attachments. First, explain the past cause, there are three things that change the norm. One is from the ignorance link, growing out of the tṛṣṇā (craving) and upādāna (grasping) links. Second, transforming the karma link, making a named saying. Third, speaking on the effect, that is, the name of the cause. Secondly, distinguish the five effects, the differences are five points. One is to change consciousness into vedanā (feeling). Second, speaking on the effect, that is, the name of the cause. Third, after nāma-rūpa (name and form), various links widely appear. Fourth, omitting the sparśa (contact) and vedanā links. Fifth, speaking about the feeling link, that is, the name of the effect. Or, because of this, they are attached to the absence of mind-related dharmas.
。次說三因二果。于說三因。二事改常。一者受支前。長出眼識等。二者轉作業名。說於二果。二事改常。一者改生支為識。二者分老死。廣作諸支名。由云想等。非即是觸也。或者因此執有心數。並頭而生也。道慧記曰。夫心前後差別。名為數耳。若計前後。猶是一心。都無心數。此亦失。若言一時之中。別有心數俱生者。亦為失也。
從無明生愛當知是愛(至)是有即是無明愛取。
案。僧亮曰。此說現生煩惱。明數無別法。直是緣中起。或輕重為四也。何者。心不了緣。非好取好。名為無明者。著好生染。名為愛也。愛性貪求。是名為取。起身口業。名之為有。所以言即是者。本名不虧。但從重改稱體。有兼立為別數也。僧宗曰。若論因果。次第相生。前因後果。則不一時也。自有未必次第。如無明為行作因。自有從粗煩惱。還起于細。乃至愛受盡得。有更造起義。此是次第緣相生也。無明即愛愛即者。始終是一神明。雖復因果為異。然不得離。故言即也。
從有生受當知是受(至)是故受者即十二枝。
案。僧亮曰。受是初識支也。識能受生。故名受也。道慧記曰。當知是受即是行有。此未來識支。從今世業識支。從今世業所得故。即是行有也。此業亦名為行。亦名為有也。從受因
【現代漢語翻譯】 現代漢語譯本：接下來講述三因二果。在講述三因時，有兩件事改變了常規。一是受支之前，長出眼識等。二是轉變作業的名稱。在講述二果時，也有兩件事改變了常規。一是改變生支為識支，二是將老死細分為多個支名。因為有云想等，並非就是觸。或者有人因此執著于有心數，認為它們並頭而生。道慧記說：『所謂心前後差別，名為數罷了。』如果計較前後，仍然是一個心，根本沒有心數。這種說法也是錯誤的。如果說一時之中，另外有心數同時產生，也是錯誤的。
『從無明（avidya，無知）生愛（trsna，渴愛），應當知道這就是愛，（乃至）是有（bhava，存在）即是無明、愛、取（upadana，執取）。』
僧亮（僧人名）的觀點是：這是說現生的煩惱，明和數沒有別的法，直接是從緣起中產生。或者輕重不同，分為四種。為什麼呢？因為心不瞭解緣起，不好卻取好，這叫做無明。執著於好而產生染污，叫做愛。愛的性質是貪求，這叫做取。起身口意業，叫做有。所以說『即是』，是說本來的名稱沒有改變，只是從重改稱了體，有兼立為別的數。僧宗（僧人名）說：如果從因果來說，是次第相生，前因後果，不是同時的。但也有不一定按照次第的，比如無明為行（samskara，行）作因。也有從粗的煩惱，還生起細的煩惱，乃至愛受盡得，有更造作生起的意義。這是次第緣相生。無明即是愛，愛即是，始終是一個神明，雖然因果不同，但不能分離，所以說是『即』。
『從有生受（vedana，感受），應當知道這就是受，（乃至）是故受者即十二枝。』
僧亮（僧人名）的觀點是：受是初識支。識能感受生，所以名叫受。道慧記說：『應當知道這個受即是行有。』這是未來識支，從今世業識支，從今世業所得，所以即是行有。這個業也叫做行，也叫做有。從受因
【English Translation】 English version: Next, we discuss the three causes and two effects. When discussing the three causes, two things change from the norm. First, before the feeling (vedana) link, eye consciousness and so on arise. Second, the name of karma (karma) is transformed. When discussing the two effects, two things also change from the norm. First, the becoming (bhava) link is changed to the consciousness (vijnana) link. Second, old age and death (jara-marana) are divided into various link names. Because there are cloud-like thoughts and so on, they are not exactly contact (sparsha). Perhaps some people therefore cling to the existence of mental factors (citta-samkhya), believing that they arise simultaneously. Dao Hui's Record states: 'The difference between the mind before and after is called number.' If one calculates before and after, it is still one mind, and there are no mental factors at all. This view is also wrong. If one says that in one moment, there are other mental factors arising simultaneously, that is also wrong.
'From ignorance (avidya) arises craving (trsna), one should know that this is craving, (and so on) existence (bhava) is ignorance, craving, grasping (upadana).'
Sangliang's (name of a monk) view is: This speaks of present-life afflictions. Ignorance and number are not different dharmas; they arise directly from dependent origination. Or, depending on the degree of severity, they are divided into four. Why? Because the mind does not understand dependent origination, and wrongly grasps what is good, this is called ignorance. Clinging to what is good and giving rise to defilement is called craving. The nature of craving is greed, this is called grasping. Actions of body, speech, and mind are called existence. Therefore, it is said 'is,' meaning that the original name has not changed, but it has been renamed from heavy to body, and existence is established as a separate number. Sengzong (name of a monk) said: If we discuss cause and effect, they arise in sequence, with the former being the cause and the latter being the effect, not simultaneously. But there are also cases where they do not necessarily follow the sequence, such as ignorance being the cause of action (samskara). There are also cases where coarse afflictions give rise to subtle afflictions, and even when craving and feeling are exhausted, there is a meaning of creating and arising again. This is dependent origination arising in sequence. Ignorance is craving, craving is, from beginning to end, it is one spirit, although cause and effect are different, they cannot be separated, so it is said 'is'.
'From existence arises feeling (vedana), one should know that this is feeling, (and so on) therefore feeling is the twelve links.'
Sangliang's (name of a monk) view is: Feeling is the initial consciousness link. Consciousness can feel and give rise, so it is called feeling. Dao Hui's Record states: 'One should know that this feeling is action and existence.' This is the future consciousness link, from the karma consciousness link of this life, obtained from the karma of this life, so it is action and existence. This karma is also called action, and also called existence. From the cause of feeling
緣。生名色無明愛取有行者。此並未來一生中事也。此事名色下。應有六入觸受等。略無此三支也。受觸識六入等。是故受者。即十二支者。此復是後身中事也。以未來生中。無明愛取有行故。復生後身受觸識六入等也。六入等者。此略不出下諸支名。故言等也。受者。故是初生識支耳。觸識者。是即名色支也。四陰曰名。四陰之體。正是心及心數耳。故今言觸識者。此舉心及數。是為四陰也。道慧述曇纖曰。此中諸支名。常時隱而不出者。今則備列也。別曰。夫心心數法。名數甚多。若製爲十二因緣者。通三世制也。辨三世心數。從無明生愛。訖即是無明愛取。此明過去心數。凡有四法。若就十二因緣為義。前三義總為無明。支愛取是無明分故。得通為一支也。當知即是者。明果不離因而有。故即之耳。凡夫不解。謂即一體無次第相生心數。此為失也。從有生受。訖更取有行。此明現在心數也。受者。是初受生識。故以受為名也。行有者。隨義更異名說也。就十二因緣為義。略無六入觸受三支也。無明愛此二總為支。取即取支。有行即有支也。受觸識六入等者。略不列觸受也。若就十二因緣為義。受即是生支。余悉總為支也。是故受者。助十二支者也。受是現在受生之識。識是受生之主。據其主。則三世俱有十二矣
【現代漢語翻譯】 現代漢語譯本 緣（Pratītyasamutpāda，因緣）：生（Jāti，生）名色（Nāmarūpa，名色）無明（Avidyā，無明）愛（Tṛṣṇā，愛）取（Upādāna，取）有（Bhava，有）行（Saṃskāra，行）者。這些都是未來一生中的事情。這件事在名色之後，應該有六入（Ṣaḍāyatana，六入）、觸（Sparśa，觸）、受（Vedanā，受）等，這裡省略了這三支。受、觸、識（Vijñāna，識）、六入等，所以說受，即是十二支者，這又是後世的事情了。因為未來生中，沒有無明、愛、取、有、行，所以又生後世的受、觸、識、六入等。六入等，這裡省略了下面諸支的名字，所以說『等』。受，故是初生識支而已。觸識，就是名色支。四陰（catvāri arūpaskandhāḥ，四陰）叫做名，四陰的本體，正是心（citta，心）及心數（caitta，心所）而已。所以現在說觸識，這裡舉心及心數，就是四陰。道慧述曇纖說：『這裡面諸支的名字，常常隱藏而不出現，現在則全部列出。』別說：『心心數法，名字很多，如果制定為十二因緣，是貫通三世制定的。』辨別三世心數，從無明生愛，到取，就是無明、愛、取。這說明過去的心數，總共有四法。如果就十二因緣來說，前三義總為無明支，愛取是無明的一部分，所以可以通為一支。應當知道『即是』，說明果不離因而有，所以用『即』字。凡夫不理解，認為是一體，沒有次第相生的心數，這是錯誤的。從有生受，到更取有行，這說明現在的心數。受，是初受生識，所以用受為名。行有，隨義而有不同的名稱。就十二因緣來說，省略了六入、觸、受三支。無明、愛，這兩個總為一支，取即取支，有行即有支。受、觸、識、六入等，省略了觸受。如果就十二因緣來說，受即是生支，其餘全部為老死支。所以說受，輔助十二支。受是現在受生之識，識是受生之主。根據其主，則三世都有十二支了。
【English Translation】 English version Conditioned Arising (Pratītyasamutpāda): Birth (Jāti), Name and Form (Nāmarūpa), Ignorance (Avidyā), Craving (Tṛṣṇā), Grasping (Upādāna), Becoming (Bhava), and Volitional Formations (Saṃskāra). These are all matters of a future lifetime. Following Name and Form, there should be the Six Sense Bases (Ṣaḍāyatana), Contact (Sparśa), Feeling (Vedanā), etc., but these three links are omitted here. Feeling, Contact, Consciousness (Vijñāna), the Six Sense Bases, etc., therefore, Feeling is said to be one of the twelve links, and this again concerns a future life. Because in a future life there is no Ignorance, Craving, Grasping, Becoming, or Volitional Formations, therefore Feeling, Contact, Consciousness, the Six Sense Bases, etc., arise again in a future life. 'The Six Sense Bases, etc.,' here omits the names of the links below, hence the word 'etc.' Feeling is thus merely the link of Consciousness at the initial birth. Contact and Consciousness are the link of Name and Form. The Four Aggregates (catvāri arūpaskandhāḥ) are called Name, and the substance of the Four Aggregates is precisely Mind (citta) and Mental Factors (caitta). Therefore, when we now speak of Contact and Consciousness, this refers to Mind and Mental Factors, which constitute the Four Aggregates. Daohui Shutanxian says: 'The names of the links within this are often hidden and do not appear, but now they are all listed.' Another says: 'The phenomena of Mind and Mental Factors have many names. If they are formulated as the Twelve Links of Conditioned Arising, they are formulated to encompass the three times.' Distinguishing the Mind and Mental Factors of the three times, from Ignorance arising to Craving, up to Grasping, these are Ignorance, Craving, and Grasping. This explains the Mental Factors of the past, which total four phenomena. If we consider the Twelve Links of Conditioned Arising, the first three meanings are collectively the link of Ignorance, and Craving and Grasping are part of Ignorance, so they can be collectively considered one link. It should be known that 'is,' clarifies that the result does not exist apart from the cause, hence the use of 'is.' Ordinary people do not understand and think that they are one entity, without the Mind and Mental Factors arising in sequence, which is a mistake. From Becoming arises Feeling, up to again grasping Becoming and Volitional Formations, this explains the Mental Factors of the present. Feeling is the Consciousness of the initial birth, so it is named Feeling. Volitional Formations and Becoming have different names according to their meaning. Considering the Twelve Links of Conditioned Arising, the three links of the Six Sense Bases, Contact, and Feeling are omitted. Ignorance and Craving are collectively one link, Grasping is the link of Grasping, and Volitional Formations and Becoming are the link of Becoming. Feeling, Contact, Consciousness, the Six Sense Bases, etc., omit Contact and Feeling. If we consider the Twelve Links of Conditioned Arising, Feeling is the link of Birth, and all the rest are collectively the link of Old Age and Death. Therefore, Feeling assists the Twelve Links. Feeling is the Consciousness of the present arising, and Consciousness is the master of the arising of Feeling. According to its master, all three times have the twelve links.
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善男子我諸弟子聞是說已(至)唱言如來說無心數。
案。僧亮曰。聞說此已。即謂無心數。唯是一心。前後用之。不許有想受諸數。
善男子我于經中作如是說(至)唱言如來說有心數。
案。僧亮曰。惡智是識之第一緣也。所以說為緣者。明緣間識昧。必生愛取。因觸而生者。識在緣。是名為觸。后但名識。體一義異也。然非是觸者。觸初取緣則昧。眾數續生則明。明昧性殊言非也。說有心數者。聞非觸。謂數性異。與觸俱起。取緣不同。與心體別。失旨也。僧宗曰。聞說四法生眼識。乃至受取相生。不解前後。謂呼一時並有。乃至不善心二十一心也。俱不嘗復為諍也。寶亮曰。初造緣識。因眼識後起想受愛取有等。然非初識。諸人便言別有一更樂觸。能和合生諸心數。復非是心。故言有心數也。佛意者。亦得言有。亦得言無。前亦是心。后亦是心。故無別心數也。因境取緣。故眾心來共緣一境。心家之數。亦得有心數也。有人不解。聞有使心別自有數。聞無便謂即是一心。中間不得生滅故。是以成諍也。道慧記曰。取名為業者。重者名為業也。觸緣想受者。生樂受也。從樂后受生愛。愛后廣生諸善心數也。因觸而生者。因六識後生。然非是觸者。從識后次第生想受等。名為心數。
【現代漢語翻譯】 現代漢語譯本
『善男子，我的弟子們聽了這些話后，』（至）『宣稱如來說沒有心數。』
按：僧亮說：『聽了這些話后，就認為沒有心數，只有一心，前後運用。不允許有想、受等諸數。』
『善男子，我在經中這樣說，』（至）『宣稱如來說有心數。』
按：僧亮說：『惡智是識的第一緣。之所以說為緣，是因為說明緣使識昏昧，必定產生愛和取。因觸而生者，識在於緣，這叫做觸。後面只叫做識，體性相同而意義不同。然而並非是觸，觸最初取緣時是昏昧的，眾多心數相續產生時是明瞭的。明瞭和昏昧的性質不同，所以說不是觸。』說有心數的人，聽了『非觸』，就認為心數和觸的性質不同，與觸同時生起，取緣不同，與心的體性有別，這是失去了佛的旨意。僧宗說：『聽了四法生眼識，乃至受取相生，不理解前後關係，認為一時並有。乃至不善心有二十一心。』都不曾反覆辯論，因此產生爭論。寶亮說：『最初造作緣識，因為眼識后產生想、受、愛、取、有等。然而並非最初的識，人們就說另外有一個更快樂的觸，能夠和合產生各種心數，又不是心本身，所以說有心數。』佛的意思是，也可以說有，也可以說沒有。前面是心，後面也是心，所以沒有別的心數。因為對境取緣，所以眾多心共同緣一個境界，心家的心數，也可以說有心數。有人不理解，聽了『有』，就認為使心另外有心數；聽了『無』，就認為就是一心，中間沒有生滅，因此造成爭論。道慧記說：『取名為業，重大的叫做業。觸緣想受，產生樂受。從樂受后產生愛，愛后廣泛產生各種善心數。』『因觸而生』，是因為六識后產生。『然而並非是觸』，是從識后次第產生想、受等，叫做心數。
【English Translation】 English version
'Good man, my disciples, having heard these words,' (to) 'proclaimed that the Tathagata said there are no mental properties (心數, xinshu).'
Note: Sengliang said, 'Having heard this, they immediately assumed there are no mental properties, only one mind, used before and after. They do not allow for the existence of thought, feeling, and other mental properties.'
'Good man, I said in the sutras like this,' (to) 'proclaimed that the Tathagata said there are mental properties.'
Note: Sengliang said, 'Evil wisdom is the primary condition for consciousness (識, shi). The reason it is called a condition is to clarify that the condition obscures consciousness, inevitably giving rise to love and grasping. That which arises from contact (觸, chu) means consciousness is in the condition, which is called contact. Later, it is only called consciousness; the essence is the same, but the meaning is different. However, it is not contact because contact initially grasping the condition is obscure, while the continuous arising of numerous mental properties is clear. The nature of clarity and obscurity is different, so it is said not to be contact.' Those who say there are mental properties, having heard 'not contact,' assume that mental properties and contact are different in nature, arising simultaneously with contact, grasping conditions differently, and being distinct from the essence of the mind, which misses the Buddha's intention. Sengzong said, 'Having heard that the four dharmas give rise to eye consciousness, and even feeling and grasping arise, they do not understand the sequence, assuming they all exist simultaneously. Even the twenty-one unwholesome minds.' They never debated repeatedly, thus causing disputes. Baoliang said, 'Initially creating conditioned consciousness, because after eye consciousness, thought, feeling, love, grasping, existence, etc., arise. However, it is not the initial consciousness; people then say there is another more pleasurable contact that can harmoniously produce various mental properties, yet it is not the mind itself, so they say there are mental properties.' The Buddha's intention is that it can be said to exist, and it can be said not to exist. The former is the mind, and the latter is also the mind, so there are no separate mental properties. Because of facing an object and grasping a condition, numerous minds together condition one object; the mental properties of the mind family can also be said to exist. Some people do not understand; having heard 'exist,' they assume that the mind separately has mental properties; having heard 'not exist,' they assume it is just one mind, without arising and ceasing in between, thus causing disputes. Daohui's record says, 'Taking a name as karma (業, ye) means the heavy one is called karma. Contact, condition, thought, feeling produce pleasurable feeling. From pleasurable feeling, love arises, and after love, various wholesome mental properties extensively arise.' 'Arising from contact' is because it arises after the six consciousnesses. 'However, it is not contact' means that thought, feeling, etc., arise sequentially after consciousness, which are called mental properties.
凡夫不解。謂別有心數法。此為失也。
善男子我或時說唯有一有(至)說有五有或言六有。
案。僧亮曰。有眾生有五陰。名眾生陰。是有為也。二者謂因果也。三者謂三界也。四者謂四生也。五者謂五道。六者為六趣也。七者謂七識處也。八者謂八神生也。或云。是八禪此不攝有。盡似非人。九者謂九眾生居也。不得佛意。不解廣略。直以五六為定也。僧宗曰。第十五諍論也。佛說一有至二十五。皆是隨方釋化。
善男子我往一時(至)唱言如來說八戒齋具受乃得。
案。僧亮曰。不具受得者。不一時受五也。以其心弱。不能誓止五惡。故不能生戒。一時受五。則心強能生也。不能具持。便舍四留一。是名一分也。不違佛意。謂單受一戒。不得戒也。具受乃得者。以一日一夜為具。何者。在家戒有二種。一終身。二不終身。不終身者。以心為期。或一日。或十五日。或一日一夜。或但一月。成但一夜皆得成齋。經有證。迦旃所。乃至一時念。以時念促故。心若不能發戒。答言不成也。或者聞之。以一日一夜為定限。多少皆不成齋。失旨也。僧宗曰。第十六諍論也。若論正義。五戒隨受持多少。隨得其福。若八戒。或一日乃至一時。但應具修乃得。此異五戒。聞說五戒可分受。謂八戒亦可
【現代漢語翻譯】 現代漢語譯本 凡夫俗子不明白，認為（五陰之外）另有心和心所法（心數法）。這是錯誤的。
善男子，我有時說只有一種『有』，（乃至）說有五種『有』，或者說有六種『有』。
（註釋：）僧亮說：一種『有』指眾生具有五陰，稱為眾生陰，這是有為法。第二種指因果。第三種指三界。第四種指四生。第五種指五道。第六種指六趣。第七種指七識處。第八種指八種神識所生的境界。或者說，這是八禪，但這不包括『有』。這些解釋都不符合佛陀的本意，不理解佛陀所說的廣略之意，只是把五種、六種『有』當成定論。僧宗說：這是第十五個諍論。佛陀所說的一種『有』到二十五種『有』，都是隨方應機的說法。
善男子，我過去曾經（乃至）宣說，如來所說的八戒齋，必須全部受持才能得到（功德）。
（註釋：）僧亮說：不全部受持也能得到（功德）的情況，是指不是同時受持五戒。因為他們的心力薄弱，不能發誓止住五種惡行，所以不能生起戒體。如果同時受持五戒，那麼心力強盛，就能生起戒體。如果不能全部持守，就捨棄四條，只留下一條，這稱為一分戒。這不違背佛陀的本意，指的是單獨受持一條戒，不能得到戒體。『必須全部受持才能得到』，指的是以一日一夜為全部。為什麼呢？因為在家居士的戒律有兩種：一種是終身受持，一種是不終身受持。不終身受持的，以發心為期限，或者一日，或者十五日，或者一日一夜，或者僅僅一個月，甚至僅僅一夜，都能成就齋戒。經典中有證據，如迦旃延所說。乃至一時的憶念。因為一時的憶念時間短暫，如果心力不能發起戒體，回答說不能成就。有些人聽到這些，就以一日一夜為固定的期限，認為多少都不能成就齋戒，這是失去了佛陀的本意。僧宗說：這是第十六個諍論。如果從正義來說，五戒可以隨受持多少而得到相應的福報。如果是八戒，或者一日乃至一時，都應該全部修持才能得到（功德）。這與五戒不同。聽到說五戒可以分受，就認為八戒也可以。
【English Translation】 English version Ordinary people do not understand and think that there are separate mental functions (citta-samkhāra) besides the five aggregates (skandhas). This is a mistake.
Good man, sometimes I say there is only one 'existence' (bhava), (up to) saying there are five 'existences,' or saying there are six 'existences.'
(Note:) Sangha-liana said: One 'existence' refers to sentient beings possessing the five aggregates, called the aggregate of sentient beings, which is conditioned dharma (saṃskṛta). The second refers to cause and effect (hetu-phala). The third refers to the three realms (trayo dhātavaḥ). The fourth refers to the four forms of birth (catasro yonayaḥ). The fifth refers to the five paths (pañca gatayaḥ). The sixth refers to the six realms (ṣaḍ gatayaḥ). The seventh refers to the seven abodes of consciousness (sapta vijñāna-sthiti). The eighth refers to the eight realms of spiritual beings. Or it is said that these are the eight dhyanas (aṣṭa dhyānāni), but this does not include 'existence.' These explanations do not conform to the Buddha's original intention, do not understand the Buddha's meaning of brevity and detail, and only regard the five or six 'existences' as fixed conclusions. Sangha-zong said: This is the fifteenth controversy. The Buddha's saying of one 'existence' to twenty-five 'existences' are all expedient teachings according to the circumstances.
Good man, in the past, I once (up to) proclaimed that the eight precepts (aṣṭāṅga-śīla) and fasting (upavāsa) spoken by the Tathagata (Tathāgata) must be fully observed to be obtained (merit).
(Note:) Sangha-liana said: The situation where one can obtain (merit) without fully observing them refers to not taking the five precepts (pañca-śīla) simultaneously. Because their minds are weak and cannot vow to stop the five evil deeds, they cannot generate the precept body (śīla-skandha). If they take the five precepts simultaneously, then their minds are strong and can generate the precept body. If they cannot fully uphold them, they abandon four and keep only one, which is called a partial precept. This does not violate the Buddha's original intention, referring to taking only one precept alone, which cannot obtain the precept body. 'Must be fully observed to be obtained' refers to taking one day and one night as the whole. Why? Because there are two types of precepts for laypeople: one is to uphold them for life, and the other is not to uphold them for life. For those who do not uphold them for life, the limit is based on their intention, either one day, or fifteen days, or one day and one night, or only one month, or even only one night, all can accomplish the fast. There is evidence in the scriptures, such as what Katyayana (Kātyāyana) said. Even a moment of mindfulness. Because a moment of mindfulness is short, if the mind cannot generate the precept body, the answer is that it cannot be accomplished. Some people hear this and take one day and one night as a fixed limit, thinking that no matter how much or how little, the fast cannot be accomplished, which is losing the Buddha's original intention. Sangha-zong said: This is the sixteenth controversy. If speaking from the correct meaning, the five precepts can be received and upheld in any amount, and one will receive corresponding blessings. As for the eight precepts, whether it is one day or even one moment, one should cultivate all of them to obtain (merit). This is different from the five precepts. Hearing that the five precepts can be received partially, they think that the eight precepts can also be.
分得也。聞八戒具受乃得。謂五戒亦爾也。寶亮曰。一分優婆塞者。佛一時說。受三歸已。五戒中受一戒。名為一分。物情不解。便言。佛說五戒中。但受一戒。便具得五。覆成諍論。又為一人說。或一日一夜。是善不名得齋者。本語一日一夜。但一時一念。不名作齋。是人善即是得戒。或者不解。謂言不得齋。亦不得戒。所以諍也。道慧記曰。一分優婆塞者。先受五戒竟。然後舍四持一。是一分也。若使發家一戒者。此不能發得無作也。若言優婆塞發家不具受得者。此失旨也。夫八戒齋。昨日夜受。乃至作二日受一日受皆得。若單一日一夜。一念一時。此皆名得善。非得八齋齋戒也。記曰。夫齋者。過中不食。一日一夜清素。謂之為齋。八戒者。為莊嚴此齋故。謂八戒齋耳。但一念一時。受八戒者。非不得也。但齋不成就。故言得善。不名得齋。凡夫不解。謂須一日一夜具受。方得八戒齋法。此為失也。
善男子我于經中作如是說(至)犯重禁已失比丘戒。
案。僧亮曰。名殺賊。謂殺煩惱賊。由於凈戒。能生凈慧。名聖所受戒。犯重戒已。破于聖戒。不名比丘。失比丘者。聞失聖所受戒。謂一切皆失。失旨也。僧宗曰。第十七諍論也。若論正義者。犯四重戒。是所破者不生。所不破者悉在也。道慧曰
【現代漢語翻譯】 現代漢語譯本：分得，是指聞八戒全部受持才能得到。有人認為五戒也是這樣。寶亮說：『一分優婆塞』（Ekamsa Upasaka，部分持戒的在家男居士）的情況是，佛陀有時會說，受了三歸依（Trisarana，皈依佛、法、僧）之後，在五戒（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒）中只受持一戒，就稱為『一分』。有些人不理解，就說，佛陀說五戒中，只要受持一戒，就等於全部受持了五戒，這就造成了爭論。而且，為一個人說戒，或者只受持一日一夜，這種善行不能稱為『得齋』。原本說的是一日一夜，但如果只是一時一念，就不能稱為『作齋』。如果這個人行善，那就是得到了戒。有些人不理解，就說既沒有『得齋』，也沒有『得戒』，所以才會有爭論。道慧的記錄說：『一分優婆塞』是指，先受持了五戒，然後捨棄四戒，只持一戒，這才是『一分』。如果只是開始受持一戒，這樣是不能發起無作戒體的。如果說優婆塞開始受持戒律，不必全部受持，那就失去了佛陀的本意。八戒齋（Astanga-sila，八條戒律和齋戒），昨天晚上受持，乃至受持兩天或一天都可以。如果只是單單的一日一夜，或者一念一時，這些都可以稱為『得善』，但不能稱為『得八齋齋戒』。記錄說：『齋』是指過午不食，一日一夜保持清凈素食，這稱為『齋』。八戒是爲了莊嚴這個齋戒，所以才稱為『八戒齋』。但如果只是一念一時受持八戒，並非不能得到，只是齋戒不圓滿，所以說『得善』，不能稱為『得齋』。凡夫不理解，認為必須一日一夜全部受持，才能得到八戒齋法，這是錯誤的。 善男子，我在經中這樣說（直到）犯了重罪就失去了比丘戒（Bhikkhu-sila，比丘所受的戒律）。 僧亮說：『名殺賊』，是指殺死煩惱賊。因為清凈的戒律，能夠產生清凈的智慧，所以稱為『聖所受戒』。犯了重戒，就破壞了聖戒，不能稱為比丘。失去比丘戒，是指失去了聖所受戒，有人認為失去了一切，這是不理解佛陀的本意。僧宗說：這是第十七個爭論點。如果從正義來說，犯了四重戒（Parajika，比丘戒中最重的四條戒律，犯者逐出僧團），是所破的戒體不再生起，沒有被破的戒體仍然存在。道慧說：
【English Translation】 English version: 'Dividing and obtaining' refers to fully receiving and upholding the Eight Precepts (Astanga-sila) to attain them. Some believe the Five Precepts (Panca-sila) are the same. Bao Liang said: 'Ekamsa Upasaka' (a lay male devotee who partially observes the precepts) refers to the Buddha sometimes saying that after taking the Three Refuges (Trisarana - refuge in the Buddha, Dharma, and Sangha), if one observes only one of the Five Precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants), they are called 'Ekamsa'. Some people misunderstand this and say that the Buddha said that if one observes only one of the Five Precepts, it is equivalent to observing all five, which causes disputes. Furthermore, giving precepts to one person, or observing them for only one day and one night, this virtuous act cannot be called 'obtaining the fast'. Originally, it referred to one day and one night, but if it is only for a moment or a thought, it cannot be called 'performing the fast'. If this person performs virtuous deeds, then they have obtained the precepts. Some people misunderstand this and say that they have neither 'obtained the fast' nor 'obtained the precepts', which is why there are disputes. Dao Hui's record says: 'Ekamsa Upasaka' refers to first receiving and upholding the Five Precepts, and then abandoning four and upholding only one, which is 'Ekamsa'. If one only begins to observe one precept, they cannot generate the non-active precept body. If one says that an Upasaka begins to observe the precepts without fully receiving them, then they have lost the Buddha's original intention. The Eight Precepts Fast (Astanga-sila), can be received last night, or even observed for two days or one day. If it is only a single day and night, or a single thought or moment, these can all be called 'obtaining virtue', but cannot be called 'obtaining the Eight Precepts Fast'. The record says: 'Fast' refers to not eating after noon, and maintaining purity and vegetarianism for one day and one night, which is called 'fast'. The Eight Precepts are for adorning this fast, which is why it is called 'Eight Precepts Fast'. However, if one only observes the Eight Precepts for a moment or a thought, it is not that they cannot obtain them, but the fast is not complete, so it is said that they 'obtain virtue', but cannot be called 'obtaining the fast'. Ordinary people misunderstand this and think that one must fully observe them for one day and one night to obtain the Eight Precepts Fast, which is incorrect. Good man, I said in the sutras (until) committing a grave offense results in the loss of the Bhikkhu precepts (Bhikkhu-sila, the precepts observed by monks). Seng Liang said: 'Called killing thieves' refers to killing the thieves of afflictions. Because pure precepts can generate pure wisdom, they are called 'precepts received by the sages'. Committing a grave offense destroys the holy precepts and one cannot be called a Bhikkhu. Losing the Bhikkhu precepts refers to losing the precepts received by the sages, and some people think that everything is lost, which is a misunderstanding of the Buddha's original intention. Seng Zong said: This is the seventeenth point of contention. If we speak from the correct meaning, committing the four Parajikas (Parajika, the four heaviest offenses for monks, which result in expulsion from the Sangha) means that the broken precept body no longer arises, but the unbroken precept bodies still remain. Dao Hui said:
。隨所犯失也。寶亮記曰。不能生無漏耳。非為都失戒也。猶有破戒在。而言犯重都失。非比丘戒者。失旨也。
善男子我于經中為純陀說(至)犯四重已不失禁戒。
案。僧亮曰。受道者。謂八聖道也。此三皆是凈戒。得具無漏名到。世間無漏名受。未至名示。即是污道者。清凈能至涅槃。名為道也。污者不凈非道。不失禁戒。謂凈戒常在。與惡業共生名污。如玉投泥名污玉。失旨也。僧宗曰。聞說不生。便言一切都失。聞說污道。便言。犯重不失禁戒也。寶亮曰。今云污道者。由犯戒污行。不得聖道。但不達之流。亦聞失。莫問犯不犯盡失。若聞污。莫問犯不犯悉污不失。是故成諍論。畢竟到道者。無漏戒也。示道者。通道五根中戒也。受道者。外凡夫戒也。道慧記曰。正義者。犯重之人。但有污戒在耳。凈戒則失也。或者謂。凈戒失故。污戒亦失也。謂不失污戒者。言凈戒亦不失。皆失旨也。畢竟道者。謂一身中。得羅漢也。示道者。須陀洹向也。受道者。初果乃至第三果也。污道者。破戒者也。又曰。竟道羅漢也。示道三果也。亦曰無相行也。受道自果以來也。又曰。五善以來。及外凡夫持戒者也。智秀曰。到道者。得真無漏者也。示道者。信根已立者也。受道者。始能承受。信根未立也。此三
【現代漢語翻譯】 現代漢語譯本： 隨其所犯的過失而定。寶亮在《記》中說：『不能生起無漏戒體，並非完全失去戒體。』仍然有破戒的情況存在，卻說犯了四重罪就完全失去戒體，如果不是比丘戒，就失去了本意。
『善男子，我在經中為純陀說（到）犯四重罪已不失去禁戒。』
根據僧亮的說法：『受道者』，指的是八聖道。這三者都是清凈戒。得到具足的無漏戒體稱為『到』，世間的無漏戒體稱為『受』，未達到稱為『示』。也就是污染了道的人。清凈能夠到達涅槃，稱為『道』。污染者不清凈，不是道。不失去禁戒，指的是清凈戒常在，與惡業共同產生稱為『污』，如同玉投入泥中稱為『污玉』，這是失去了本意。僧宗說：『聽到說不生起，就說一切都失去了。聽到說污染了道，就說犯了四重罪不失去禁戒。』寶亮說：『現在說污染了道的人，是因為犯戒污染了行為，不能得到聖道。』但是不通達的人，聽到失去，就不管犯沒犯戒都說完全失去了。如果聽到污染，就不管犯沒犯戒都說污染了沒有失去。所以造成了爭論。『畢竟到道者』，指的是無漏戒。『示道者』，指的是通道五根中的戒。『受道者』，指的是外凡夫的戒。道慧在《記》中說：『正義是，犯了重罪的人，只是有污染的戒體存在罷了，清凈的戒體則失去了。』或者有人說：『清凈的戒體失去了，所以污染的戒體也失去了。』說不失去污染的戒體，就是說清凈的戒體也沒有失去，這都是失去了本意。『畢竟道者』，指的是在一身中得到阿羅漢果。『示道者』，指的是須陀洹果的趨向。『受道者』，指的是初果乃至第三果。『污道者』，指的是破戒的人。』又說：『竟道是阿羅漢果。示道是三果。也說是無相行。受道是從自果以來的。』又說：『五善以來，以及外凡夫持戒的人。』智秀說：『到道者，是得到真無漏的人。示道者，是信根已經建立的人。受道者，是剛開始能夠承受，信根還沒有建立的人。』這三者
【English Translation】 English version: It depends on the faults committed. Bao Liang's Record says: 'Unable to generate the Anāsrava (no outflows) precepts, it does not mean completely losing the precepts.' There are still cases of breaking precepts, but to say that committing the four major offenses completely loses the precepts, if it is not the Bhikṣu precepts, then it misses the point.
'Good man, in the Sutra, I told Cunda (up to) that committing the four major offenses does not lose the prohibitive precepts.'
According to Sengliang: 'The one who receives the path' refers to the Eight Noble Paths. These three are all pure precepts. Obtaining the complete Anāsrava precepts is called 'arrived'; the worldly Anāsrava precepts are called 'received'; not yet arrived is called 'shown'. That is, those who have defiled the path. Purity can reach Nirvana, which is called 'path'. The defiled is impure and not the path. Not losing the prohibitive precepts means that the pure precepts are always present, and co-arise with evil karma, which is called 'defiled', like jade thrown into mud is called 'defiled jade', which misses the point. Sengzong said: 'Hearing that it does not arise, one says that everything is lost. Hearing that the path is defiled, one says that committing the four major offenses does not lose the prohibitive precepts.' Bao Liang said: 'Now, saying that those who have defiled the path are those who have defiled their conduct by breaking the precepts and cannot attain the holy path.' However, those who do not understand, upon hearing 'lost', say that regardless of whether one has committed offenses or not, everything is completely lost. If they hear 'defiled', they say that regardless of whether one has committed offenses or not, everything is defiled and not lost. Therefore, disputes arise. 'The one who ultimately arrives at the path' refers to the Anāsrava precepts. 'The one who shows the path' refers to the precepts in the five roots of faith. 'The one who receives the path' refers to the precepts of the outer ordinary person. Dao Hui's Record says: 'The correct meaning is that those who have committed major offenses only have defiled precepts remaining, while the pure precepts are lost.' Or someone says: 'Because the pure precepts are lost, the defiled precepts are also lost.' Saying that the defiled precepts are not lost is saying that the pure precepts are also not lost, which all misses the point. 'The one who ultimately arrives at the path' refers to attaining Arhatship in one lifetime. 'The one who shows the path' refers to the direction of Srotāpanna (stream-enterer). 'The one who receives the path' refers to the first fruit up to the third fruit. 'The one who defiles the path' refers to the one who breaks the precepts.' It also says: 'The one who completes the path is the Arhat. The one who shows the path is the third fruit. It is also said to be the formless practice. The one who receives the path is from one's own fruit onwards.' It also says: 'From the five good deeds onwards, and those who uphold the precepts among the outer ordinary people.' Zhi Xiu said: 'The one who arrives at the path is the one who has attained true Anāsrava. The one who shows the path is the one whose root of faith has been established. The one who receives the path is the one who is just beginning to be able to receive, and whose root of faith has not yet been established.' These three
皆以戒善為體也。污道者。犯于重禁。用所犯罪。行余凈戒也。
善男子我于經中告諸比丘(至)至阿羅漢不得佛道。
案。僧亮曰。至佛更無異路。名一也。皆得佛道者。八萬行具能至佛。故名道。聞一乘一緣。謂聲聞已具。是則失旨也。僧宗曰。第十八諍論也。聞說一乘一道。謂唯有一道。則傷方便也。聞說須陀洹分流。乃至羅漢。言唯一向永不作佛。並失佛意。成諍論也。寶亮曰。諸人唱言。四果皆得佛道。理實得佛。所以言諍者。以其言得者。謂即時得。不道未來故也。言不得。便謂始終斷滅。一向不得。所以成諍也。
善男子我於此經說言佛性(至)眾生佛性離眾生有。
案。僧亮曰。第九地佛性有因有果。因即眾生非難也。果非眾生。系屬於因。亦不說離也。而或者以眾生無常。便言其離。是則失旨也。僧宗曰。第十九諍論也。若論正義。佛性于中道。而言因與果異。不得言即不離因而得果。不得異也。聞說同於虛空。謂一向離眾生外。別有此性。都不相關。聞說實藏。便言已有。在於因中。皆不當理。為諍論也。
善男子我又說言眾生佛性(至)眾生佛性離眾生有。
案。僧亮曰。正因及果。二性是常。佛以虛空為譬。離與不離。義同上釋也。
善男子我
【現代漢語翻譯】 現代漢語譯本： 都以戒律的善行為根本。玷污正道的人，是觸犯了嚴重的禁戒，卻用所犯之罪，去修行其他的清凈戒律。
善男子，我在經中告訴眾比丘（乃至）直至阿羅漢（Arhat，已證得涅槃的聖者）都不能證得佛道。
僧亮（Sengliang，人名）的解釋是：到達佛的境界沒有其他的道路，名稱是唯一的。都能夠證得佛道，是因為八萬行門都具備了，能夠到達佛的境界，所以稱為道。如果聽到一乘（Ekāyana，唯一佛乘）一緣（Ekahetu，唯一因緣），就認為聲聞（Śrāvaka，聽聞佛法而證悟者）已經具備了，那就是失去了佛的旨意。僧宗（Sengzong，人名）說：這是第十八個諍論。聽到說一乘一道，就認為只有一條道路，那就傷害了佛的方便法門。聽到說須陀洹（Srotāpanna，入流果），乃至羅漢，就說他們永遠不能成佛，這也失去了佛的本意，造成了諍論。寶亮（Baoliang，人名）說：有些人宣揚說，四果（四大修行果位）都能夠證得佛道，實際上是能夠成佛的。之所以產生諍論，是因為他們說能夠『即時』成佛，沒有說到未來。而說不能成佛的人，就認為他們始終斷滅，永遠不能成佛，所以造成了諍論。
善男子，我又在這部經中說佛性（乃至）眾生的佛性是離開眾生而存在的。
僧亮的解釋是：第九地（菩薩修行果位）的佛性有因有果，因就是眾生，這是難以辯駁的。果不是眾生，它隸屬於因，也不能說是分離的。而有些人因為眾生是無常的，就說佛性是分離的，這就是失去了佛的旨意。僧宗說：這是第十九個諍論。如果從正義來說，佛性處於中道，如果說因和果是不同的，就不能說『即』，也不能說『不離因』而得到果，不能說是不同的。聽到說佛性等同於虛空，就認為佛性完全脫離眾生之外，另外存在，毫不相關。聽到說如來藏（Tathāgatagarbha，佛性），就認為佛性已經存在於因中，這些都是不合道理的，會造成諍論。
善男子，我又說眾生的佛性（乃至）眾生的佛性是離開眾生而存在的。
僧亮的解釋是：正因和果，這兩種性質是常恒不變的。佛用虛空來比喻，分離與不分離，意義與上面的解釋相同。
善男子，我
【English Translation】 English version: All are based on the goodness of precepts. Those who defile the path are those who violate serious prohibitions, and use the offenses they have committed to practice other pure precepts.
Good man, in the scriptures I told the Bhikshus (monks) (up to) even Arhats (those who have attained Nirvana) cannot attain Buddhahood.
Sengliang's explanation is: To reach Buddhahood, there is no other path, the name is unique. All can attain Buddhahood because the eighty thousand practices are complete and can reach Buddhahood, so it is called the path. If one hears of the Ekayana (the One Vehicle) and Ekahetu (the One Cause), and thinks that the Śrāvakas (those who attain enlightenment by hearing the Dharma) already possess it, then one has lost the Buddha's intention. Sengzong said: This is the eighteenth dispute. Hearing that there is only one vehicle and one path, and thinking that there is only one path, then one harms the Buddha's expedient means. Hearing that the Srotāpanna (stream-enterer), and even the Arhats, will never become Buddhas, this also loses the Buddha's intention and causes disputes. Baoliang said: Some people proclaim that the four fruits (the four stages of enlightenment) can all attain Buddhahood, which is actually true. The reason for the dispute is that they say they can attain Buddhahood 'immediately', without mentioning the future. And those who say they cannot attain Buddhahood think that they are always annihilated and can never attain Buddhahood, so it causes disputes.
Good man, I also said in this scripture that Buddha-nature (up to) the Buddha-nature of sentient beings exists apart from sentient beings.
Sengliang's explanation is: The cause and effect of Buddha-nature in the ninth ground (stage of Bodhisattva practice) is constant. The cause is sentient beings, which is undeniable. The effect is not sentient beings, it belongs to the cause, and it cannot be said to be separate. And some people say that Buddha-nature is separate because sentient beings are impermanent, which loses the Buddha's intention. Sengzong said: This is the nineteenth dispute. If we speak of the true meaning, Buddha-nature is in the middle way. If we say that the cause and effect are different, we cannot say 'immediately', nor can we say 'not separate from the cause' to obtain the effect, they cannot be said to be different. Hearing that Buddha-nature is equal to emptiness, they think that Buddha-nature exists completely outside of sentient beings, separately and unrelated. Hearing about the Tathāgatagarbha (Buddha-nature), they think that Buddha-nature already exists in the cause, which is unreasonable and will cause disputes.
Good man, I also said that the Buddha-nature of sentient beings (up to) the Buddha-nature of sentient beings exists apart from sentient beings.
Sengliang's explanation is: The true cause and effect, these two natures are constant and unchanging. The Buddha uses emptiness as a metaphor, separation and non-separation, the meaning is the same as the above explanation.
Good man, I
又復說眾生佛性(至)眾生佛性離眾生有。
案。僧亮曰。義同上釋也。
善男子我又復說眾生者(至)悉有佛性或說言無。
案。僧亮曰。如盲說象。盲問乳等。總結上事。明不見者。說不得實。所以諍也。
善男子我于處處經中(至)諸大乘經中說有十方佛。
案。僧亮曰。若有二佛。眾生則不生難遭之想。而或者聞此說已。謂十方界皆無。所以起諍也。僧宗曰。第二十諍論也。若論正義者。就應用之中。此間一化。唯有二佛。不解此意者。言十方無餘佛也。聞說有十方佛。便言。俱有十方佛。無別法身。是則傷于本跡。二論相諍。俱失理也。寶亮曰。眾生聞有十方佛。作是念。若此聞佛法嚴念。我當向彼間佛學也。欲捉物心。故云一世間中無二佛也。若聞有者。便言。佛佛不相關。若言無者。但得有一。是故諍論也。
善男子如是諍訟是佛境界非諸聲聞緣覺所知。
案。僧亮曰。眾生有三眾。二乘人根在正定。于向諍事。雖不自見。而能從此。生信斷疑。寶亮曰。上既列諍論竟。今還結也。明如此之理。非淺識所知。佛是一切智人。隨根施作。無非益物。唯智者乃知也。
若人於是生疑心者(至)生決定者是名執著。
案。僧亮曰。信等五根。能斷煩
【現代漢語翻譯】 現代漢語譯本 我又進一步闡述眾生佛性(直到)眾生佛性是獨立於眾生而存在的。
按：僧亮說，此處的意義與之前的解釋相同。
善男子，我又進一步闡述眾生(直到)一切眾生都具有佛性，或者說沒有佛性。
按：僧亮說，就像盲人摸象，盲人詢問牛奶等。總結以上情況，說明看不見的人，說不出實情，這就是爭論的原因。
善男子，我在各處經典中(直到)諸大乘經典中說有十方佛(指存在於十個方向的佛)。
按：僧亮說，如果有兩位佛，眾生就不會產生難遭之想(難以遭遇的想法)。而有些人聽到這種說法后，認為十方世界都沒有佛，所以引起爭論。僧宗說，這是第二十個諍論。如果討論正義，就應用之中，此間一化，只有兩位佛。不理解這個意思的人，說十方沒有其餘的佛。聽到說有十方佛，就說，都有十方佛，沒有別的法身。這樣就傷害了本跡(根本和示現)，兩種論點相互爭論，都失去了道理。寶亮說，眾生聽到有十方佛，就想，如果我聽聞佛法嚴謹唸誦，我就應當向那邊的佛學習。想要執著于外物的心，所以說一個世間中沒有兩位佛。如果聽到有佛，就說，佛與佛之間不相關聯。如果說沒有佛，就只能有一個佛。所以才會有爭論。
善男子，這樣的爭訟是佛的境界，不是聲聞(聽聞佛法而悟道的修行者)和緣覺(通過觀察因緣而悟道的修行者)所能理解的。
按：僧亮說，眾生有三種。二乘人(聲聞乘和緣覺乘的修行者)的根基在於正定(正確的禪定)。對於這種爭論的事情，雖然不能親自見到，但是能夠由此產生信心，斷除疑惑。寶亮說，上面已經列舉了爭論，現在總結。說明這樣的道理，不是淺薄的見識所能理解的。佛是一切智人，隨著眾生的根器施以教化，沒有不是爲了利益眾生的。只有有智慧的人才能理解。
如果有人對此產生懷疑(直到)產生決定性的看法，這叫做執著。
按：僧亮說，信等五根(信根、精進根、念根、定根、慧根)，能夠斷除煩惱
【English Translation】 English version Furthermore, I speak of the Buddha-nature (Buddha-dhatu) of sentient beings (until) the Buddha-nature of sentient beings exists apart from sentient beings.
Note: The monk Liang said that the meaning here is the same as the previous explanation.
Good man, I further speak of sentient beings (until) all sentient beings have Buddha-nature, or it is said that they do not.
Note: The monk Liang said, it is like the blind men describing an elephant, or the blind asking about milk, etc. Summarizing the above, it explains that those who cannot see cannot speak the truth, and this is the reason for the dispute.
Good man, in various sutras (Sutra) I have said (until) in the various Mahayana sutras (Mahayana Sutra) that there are Buddhas in the ten directions (referring to Buddhas existing in ten directions).
Note: The monk Liang said, if there were two Buddhas, sentient beings would not have the thought of 'difficult to encounter'. But some people, hearing this, think that there are no Buddhas in the ten directions, and this is the cause of the dispute. The monk Zong said, this is the twentieth dispute. If discussing the correct meaning, in the midst of application, in this world, there are only two Buddhas. Those who do not understand this meaning say that there are no other Buddhas in the ten directions. Hearing that there are Buddhas in the ten directions, they say that there are Buddhas in all ten directions, and there is no separate Dharmakaya (Dharma Body). This harms the original traces (the fundamental and the manifested), and the two arguments dispute each other, both losing the truth. Bao Liang said, sentient beings, hearing that there are Buddhas in the ten directions, think, 'If I hear the Dharma (Buddhist teachings) and recite diligently, I should learn from the Buddhas over there.' Wanting to grasp external things, hence it is said that there are not two Buddhas in one world. If hearing that there are Buddhas, they say that the Buddhas are not related to each other. If saying that there are no Buddhas, then there can only be one Buddha. That is why there is dispute.
Good man, such disputes are the realm of the Buddhas, not known by the Sravakas (Disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (Those who attain enlightenment on their own).
Note: The monk Liang said, sentient beings have three kinds. The roots of the two vehicles (Sravakayana and Pratyekabuddhayana practitioners) are in right concentration (correct Samadhi). Regarding this dispute, although they cannot see it themselves, they can generate faith and cut off doubts from it. Bao Liang said, the above has listed the disputes, and now it concludes. It explains that such a principle is not known by shallow knowledge. The Buddha is the all-knowing person, applying teachings according to the capacity of sentient beings, and there is nothing that is not for the benefit of sentient beings. Only the wise can understand.
If a person has doubts about this (until) generating a decisive view, this is called attachment.
Note: The monk Liang said, the five roots of faith, etc. (roots of faith, diligence, mindfulness, concentration, and wisdom) can cut off afflictions.
惱也。眾生二種。有愛多。有見多。而愛多者。於二說生疑。若從善友。必能生信。以斷疑也。
迦葉菩薩白佛言世尊(至)不能放舍是名執著。
案。僧亮曰。見多則執。執則著也。寶亮曰。此下是大段中。第四也。明執著故起邪見。斷善根之相也。凡愚妄計。儘是無明。皆不稱理。故六十二見。通名為疑。但于邪執之時。自有決不決心。然正理而於皆是不了之心故。此下文句。佛廣解闡提起過之源。以已之癡。推無因果。易可見也。
迦葉復言世尊如是執著(至)不能摧壞諸疑網故。
案。僧亮曰。執者之信。不從解生。雖信即不信也。何者。信無我之心。必不信世諦之我。故信即不信。謂非善也。不能壞諸疑網者。以凈信斷疑。而信不從理。不成凈信。不能斷疑也。
迦葉復言世尊如是人者(至)是人亦當名著名疑。
案。僧亮曰。謂執者。于所執不疑也。不疑即是疑者。佛語皆實不虛。雖復偏執不疑。已為二說所壞。信不成就。即是疑也。
善男子是可名定亦得名疑(至)是人何故生於疑心。
案。僧亮曰。疑從二種見聞覺知法生。今以見類聞也。疑由佛二說。須陀洹無二說也。
迦葉言世尊如佛所說(至)是故我言不了故疑。
案。僧亮曰
【現代漢語翻譯】 惱怒。眾生有兩種，一種是貪愛心較重，一種是邪見較重。貪愛心重的人，對於佛陀的兩種說法容易產生疑惑。如果能親近善友，必定能夠生起信心，從而斷除疑惑。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……不能放下，這叫做執著。』
案：僧亮說，邪見多就會執著，執著就會產生貪愛。寶亮說，下面是大段中的第四部分，說明因為執著而產生邪見，斷絕善根的相狀。凡夫愚昧地妄加揣測，都是因為無明，都不符合真理。所以六十二種邪見，都可以總稱為疑惑。只是在產生邪執的時候，自己會有決斷和不決斷的心。然而對於正理來說，都是不了知的心。所以下面的文句，佛陀廣泛地解釋闡述提起過失的根源，用自己的愚癡，推論沒有因果，這是很容易看出來的。
迦葉（Kasyapa）又說：『世尊，像這樣執著……不能摧毀各種疑網。』
案：僧亮說，執著者的相信，不是從理解產生的。即使相信，也等於不相信。為什麼呢？相信沒有『我』的心，必定不相信世俗諦的『我』。所以相信等於不相信，說它不是善的。不能摧毀各種疑網，因為用清凈的信心斷除疑惑，而信心不是從道理產生的，不能成為清凈的信心，所以不能斷除疑惑。
迦葉（Kasyapa）又說：『世尊，像這樣的人……這個人也應當叫做著名疑。』
案：僧亮說，說的是執著的人，對於所執著的東西不懷疑。不懷疑也就是懷疑的人。佛說的話都是真實不虛的，即使偏執不懷疑，已經被佛陀的兩種說法所破壞，信心不能成就，也就是懷疑。
『善男子，這可以叫做定，也可以叫做疑……這個人為什麼會產生疑心呢？』
案：僧亮說，疑惑從兩種見聞覺知法產生，現在用見來類比聞。疑惑由佛陀的兩種說法產生，須陀洹（Srotapanna）沒有兩種說法。
迦葉（Kasyapa）說：『世尊，如佛所說……所以我說因為不了知所以疑惑。』
案：僧亮說
【English Translation】 Anger also arises. Sentient beings are of two types: those with strong attachment and those with strong wrong views. Those with strong attachment are prone to doubt the Buddha's two teachings. If they associate with virtuous friends, they will surely generate faith and thus dispel doubt.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One... unable to let go, this is called clinging.'
Note: Sengliang said, 'Having many wrong views leads to clinging, and clinging leads to attachment.' Baoliang said, 'The following is the fourth part of the major section, explaining that wrong views arise from clinging, which cuts off the roots of goodness. The deluded calculations of ordinary people are all due to ignorance and do not accord with truth. Therefore, the sixty-two wrong views can all be generally called doubt. However, when wrong views arise, one will have both decisive and indecisive thoughts. Yet, regarding the correct principle, all are states of unknowing. Therefore, the following sentences are the Buddha's extensive explanation, elucidating the source of faults, using one's own ignorance to infer the absence of cause and effect, which is easily seen.'
Kasyapa further said: 'World Honored One, such clinging... unable to destroy all nets of doubt.'
Note: Sengliang said, 'The faith of the clinging is not born from understanding. Even if they believe, it is equivalent to not believing. Why? Because believing in the absence of a 'self' will certainly lead to disbelief in the conventional 'self'. Therefore, believing is equivalent to not believing, saying it is not good. Unable to destroy all nets of doubt, because using pure faith to dispel doubt, but the faith is not born from reason, it cannot become pure faith, so it cannot dispel doubt.'
Kasyapa further said: 'World Honored One, such a person... this person should also be called 'named doubt'.'
Note: Sengliang said, 'It refers to the clinging person who does not doubt what they cling to. Not doubting is the same as being a doubter. The Buddha's words are all true and not false. Even if one is stubbornly clinging and does not doubt, they have already been destroyed by the Buddha's two teachings, and faith cannot be achieved, which is doubt.'
'Good man, this can be called both 'fixed' and 'doubt'... Why does this person generate doubt?'
Note: Sengliang said, 'Doubt arises from two kinds of seeing, hearing, perceiving, and knowing. Now, seeing is used to analogize hearing. Doubt arises from the Buddha's two teachings; a Srotapanna (stream-enterer) does not have two teachings.'
Kasyapa said: 'World Honored One, as the Buddha said... Therefore, I say that because of not understanding, there is doubt.'
Note: Sengliang said
。廣釋疑緣。皆由先經見聞。后則疑也。
大般涅槃經集解卷第六十五 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十六
廣釋一闡提計無因果事 論闡提生善根義 論闡提斷三世善根義 明斷善根人有佛性義 廣釋九住八住等五種六種七種佛性義 廣說解佛性不同皆失中道
迦葉品之第四
迦葉菩薩白佛言世尊(至)善男子斷善根者。
案。僧亮曰。將欲咨問斷善者。先問疑著是誰耶。
迦葉言世尊何等人輩能斷善根。
案。僧亮曰。問利鈍二根。何者能斷善耶。
善男子若有聰明黠慧利根能善分別。
案。僧亮曰。有世智辨聰。利根之人。能斷善根。僧宗曰。第六翻廣明起耶見。故斷善根也。
遠離善友不聽正法不善思惟不如法住。
案。僧亮曰。斷善之與正定。皆由利根。何者。若外親善友。則正。若外離善友。則斷也。此說斷善之始。第四譬邪見分也。
如是之人能斷善根(至)當知是人能斷善根。
案。僧亮曰。嚮明斷善由邪見不信。今說生邪見所由也。道慧記曰。邪見破言無施有六事也。
復作是念無父無母(至)當知是人能斷善根。
案。道慧記曰。
【現代漢語翻譯】 現代漢語譯本 廣泛解釋疑慮的緣由，都是因為先前通過經典見聞，之後才產生疑惑。
《大般涅槃經集解》卷第六十五 大正藏第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第六十六
廣泛解釋一闡提（icchantika，斷善根者）計無因果之事；論述一闡提生出善根的意義；論述一闡提斷滅三世善根的意義；闡明斷滅善根的人具有佛性的意義；廣泛解釋九住、八住等五種、六種、七種佛性的意義；廣泛論述對佛性的理解不同都會失去中道。
迦葉品之第四
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊（World-Honored One），……』直到『善男子，斷滅善根的人。』
案：僧亮說，將要請教關於斷滅善根者的問題，先問疑惑執著的是誰。
迦葉（Kasyapa）說：『世尊（World-Honored One），什麼樣的人能夠斷滅善根？』
案：僧亮說，詢問利根和鈍根兩種根性，哪一種能夠斷滅善根？
『善男子，如果有人聰明敏捷，具有銳利的根性，能夠很好地分別。』
案：僧亮說，具有世俗的智慧和辯才，銳利根性的人，能夠斷滅善根。僧宗說，第六次廣泛闡明生起邪見，所以斷滅善根。
『遠離善友，不聽聞正法，不善於思考，不如法而住。』
案：僧亮說，斷滅善根與獲得正定，都取決於銳利的根性。為什麼呢？如果親近善友，就能獲得正定；如果遠離善友，就會斷滅善根。這裡說的是斷滅善根的開始，第四個譬喻是邪見的部分。
『這樣的人能夠斷滅善根，……應當知道這個人能夠斷滅善根。』
案：僧亮說，前面闡明斷滅善根是由於邪見和不信，現在說的是產生邪見的原因。道慧記說，邪見破斥說沒有佈施等六件事。
『又作這樣的念頭，沒有父親，沒有母親，……應當知道這個人能夠斷滅善根。』
案：道慧記說，
【English Translation】 English version The reasons for doubts are extensively explained, all stemming from prior exposure to scriptures through hearing and seeing, followed by the arising of doubts.
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 65 Taishō Tripiṭaka, Volume 37, No. 1763, Collected Commentaries on the Mahāparinirvāṇa Sūtra
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Volume 66
Extensive Explanation of the Icchantikas' (those who sever their roots of goodness) Belief in the Absence of Cause and Effect; Discussion on the Meaning of Icchantikas Generating Roots of Goodness; Discussion on the Meaning of Icchantikas Severing the Roots of Goodness of the Three Times; Clarification of the Meaning That Those Who Sever Their Roots of Goodness Possess Buddha-Nature; Extensive Explanation of the Meaning of Five, Six, and Seven Types of Buddha-Nature, Such as the Nine Abidings and Eight Abidings; Extensive Discussion on How Different Understandings of Buddha-Nature All Lead to Losing the Middle Way.
Chapter Four on Kasyapa
Kasyapa Bodhisattva said to the Buddha: 'World-Honored One,...' until 'Good man, those who sever their roots of goodness.'
Note: Sengliang said, 'About to inquire about those who sever their roots of goodness, first ask who is it that doubts and clings.'
Kasyapa said: 'World-Honored One, what kind of people are able to sever their roots of goodness?'
Note: Sengliang said, 'Inquiring about the two types of faculties, sharp and dull, which one is able to sever goodness?'
'Good man, if there are those who are intelligent, clever, and have sharp faculties, able to discriminate well.'
Note: Sengliang said, 'Those with worldly wisdom and eloquence, people with sharp faculties, are able to sever their roots of goodness.' Sengzong said, 'The sixth time extensively clarifies the arising of wrong views, therefore severing the roots of goodness.'
'They stay away from good friends, do not listen to the Proper Dharma, do not contemplate well, and do not abide in accordance with the Dharma.'
Note: Sengliang said, 'Severing goodness and obtaining proper concentration both depend on sharp faculties. Why? If one is close to good friends, one obtains proper concentration; if one stays away from good friends, one severs goodness.' This speaks of the beginning of severing goodness; the fourth analogy is the part about wrong views.
'Such people are able to sever their roots of goodness,... it should be known that such people are able to sever their roots of goodness.'
Note: Sengliang said, 'Previously, it was clarified that severing goodness is due to wrong views and disbelief; now it speaks of the cause of generating wrong views.' Daohuiji said, 'Wrong views refute and say there are no six things such as giving.'
'Furthermore, they have thoughts such as, 'There is no father, no mother,...' it should be known that such people are able to sever their roots of goodness.'
Note: Daohuiji said,
謂無父母有六事也。
復作是念一切世間(至)是故當知無善惡果。
案。道慧記曰。謂無善惡有三事也。
復作是念一切世間(至)作是觀時能斷善根。
案。道慧記曰。舉六事。破聖道涅槃。兼無聖人也。
善男子若有眾生深見如是(至)及三惡道破僧亦爾。
案。僧亮曰。結能斷善根者。必是利智。不得正解。從癡起見。推求謬執故也。
迦葉菩薩白佛言世尊(至)何時當能還生善根。
案。僧亮曰。第五生善分。從塞求通也。偏執者。不能分別。能斷善根。不執者。則能分別。還生善根。下說佛性不定。事須分別。即是生善之義也。僧宗曰。大段之第二。明還生善也。寶亮曰。大段之第五。明還生善也。眾生雖復斷于善根。而於受苦之中。得厭苦心發故。還生善根。相續不斷。以至佛也。然就此文中。言辭甚曠。略分為五別。第一先明還生善根。定因果之性。第二明中道行。第三引佛三種語。令物虛懷。明佛語無方。不可定執。第四明佛性有無。第五辨得失。以結上也。
佛言善男子是人二時(至)初入地獄出地獄時。
案。僧亮曰。初受苦時。心則生悔。善則還生也。若受苦已切。心亂迷濁。不知生悔。臨出之時。乃至悔也。僧宗曰。此利
【現代漢語翻譯】 現代漢語譯本： 所謂沒有父母的有六件事。
又這樣想：一切世間（乃至）因此應當知道沒有善惡果報。
按。《道慧記》說：所謂沒有善惡有三件事。
又這樣想：一切世間（乃至）作這樣的觀想時能斷善根。
按。《道慧記》說：舉出六件事，破斥聖道涅槃（Nirvana），兼說沒有聖人。
善男子，若有眾生深刻地見解到這樣（乃至）以及三惡道，破僧（Sangha）也是這樣。
按。僧亮說：能斷善根的人，必定是聰明而不能正確理解，從愚癡生起邪見，推求謬誤的執著。
迦葉（Kasyapa）菩薩對佛說：世尊（至）什麼時候才能還生善根？
按。僧亮說：第五是生善的部分，是從阻塞中尋求通達。偏執的人，不能分辨，能斷善根。不執著的人，就能分辨，還生善根。下面說佛性（Buddha-nature）不定，事情需要分辨，就是生善的意義。僧宗說：大段的第二部分，說明還生善。寶亮說：大段的第五部分，說明還生善。眾生即使斷了善根，但在受苦之中，因為厭惡痛苦而發心，所以還生善根，相續不斷，以至於成佛。然而就這段文字中，言辭非常廣闊，略分為五個部分。第一，先說明還生善根，確定因果的性質。第二，說明中道行。第三，引用佛的三種語言，使人虛心，說明佛的語言沒有定方，不可執著。第四，說明佛性有無。第五，辨別得失，以總結上面所說。
佛說：善男子，這人在兩個時候（乃至）初入地獄和出地獄的時候。
按。僧亮說：初受苦時，心中就生悔，善就還生。如果受苦已經很深切，心亂迷濁，不知道生悔，臨出地獄的時候，乃至才生悔。僧宗說：這是利
【English Translation】 English version: It is said that there are six things for those without parents.
Again, thinking thus: all the world (up to) therefore, one should know that there are no good or bad consequences.
Note: Daohui's Record says: It is said that there are three things without good or bad.
Again, thinking thus: all the world (up to) when making such observations, one can sever roots of goodness.
Note: Daohui's Record says: Listing six things, refuting the Holy Path Nirvana (Nirvana), and also saying there are no saints.
Good man, if there are sentient beings who deeply see thus (up to) and the three evil paths, destroying the Sangha (Sangha) is also like this.
Note: Sengliang says: Those who can sever roots of goodness must be intelligent but unable to understand correctly, arising from ignorance and false views, seeking and clinging to erroneous beliefs.
Bodhisattva Kasyapa (Kasyapa) said to the Buddha: World Honored One (up to) when will they be able to regenerate roots of goodness?
Note: Sengliang says: The fifth is the part about generating goodness, seeking understanding from obstruction. Those who are biased cannot distinguish and can sever roots of goodness. Those who are not attached can distinguish and regenerate roots of goodness. Below it says that Buddha-nature (Buddha-nature) is uncertain, and matters need to be distinguished, which is the meaning of generating goodness. Sengzong says: The second part of the major section explains the regeneration of goodness. Baoliang says: The fifth part of the major section explains the regeneration of goodness. Even if sentient beings sever their roots of goodness, they develop a mind that detests suffering while enduring it, so they regenerate roots of goodness, continuously, until they become Buddhas. However, in this passage, the language is very broad, and it can be roughly divided into five parts. First, it explains the regeneration of roots of goodness, establishing the nature of cause and effect. Second, it explains the Middle Way practice. Third, it quotes the Buddha's three kinds of speech, encouraging people to be open-minded, explaining that the Buddha's words have no fixed direction and should not be clung to. Fourth, it explains the existence or non-existence of Buddha-nature. Fifth, it distinguishes gains and losses to conclude what was said above.
The Buddha said: Good man, this person at two times (up to) when first entering hell and when leaving hell.
Note: Sengliang says: When first suffering, the mind then generates repentance, and goodness is regenerated. If the suffering is already very deep, the mind is confused and turbid, and one does not know to generate repentance, until the time of leaving hell, then repentance is generated. Sengzong says: This is beneficial
根人也。寶亮曰。若極利根。如五百婆羅門等。止入地獄。即能生善。以此人聰明故也。亦由先來未經大苦。今報生地獄。即覺苦重。便能思惟推尋。悟所作非理。即得改心也。若神根小。復不如至。出地獄時。在後余報。方能改愅也。其中萬涂。不可定也。道慧記曰。初入之時。受苦始爾。神明未惛。猶得正識。后出地獄。所受苦輕。展其生心。所以二時。得生善也。
善男子善有三種(至)斷三世因故名為斷。
案。僧亮曰。過去已滅無。故不可斷。未來未至。故不待言也。斷三世因名斷者。以現在一念善心為因。能生后善。今以邪見障此善心。不得生故。名斷三世因也。僧宗曰。明斷三世善也。是故不名斷過去果者。若過去因。感果已定。報在後生。此報當來必受。故不斷也。即此報家之因。因亦是定。亦不可斷也。文中略故。但言不斷果耳。過去之因。感果在當。因體已滅。云何可斷耶。斷三世因。名斷善根者。若現在有善。即是現善。此善應過去。即過去善也。現在之善。當來相續。即名未來善也。今以此身。成一闡提。惡業現前。故現善應生不得生。即是斷現善也。此善若生。便謝過去。以不生故。故無所謝。即是斷過去善也。此當來種類。應續而不得續。即是斷未來也。從義而言。此之文
【現代漢語翻譯】 現代漢語譯本 『根人』也。（寶亮解釋說）如果根器極其敏銳，比如五百婆羅門等，剛進入地獄，就能生起善念。這是因為這些人聰明。也因為他們之前沒有經歷過巨大的痛苦，現在在地獄中感受到痛苦，就覺得非常強烈，於是能夠思考、推究，領悟到自己所作所為的非理性，從而改變心意。如果神根弱小，又不如他們那麼敏銳，那麼從地獄出來后，在之後的剩餘果報中，才能改變自己。其中的各種情況，無法確定。（道慧記解釋說）剛進入地獄的時候，所受的痛苦才剛剛開始，神智還未昏聵，還能保持正確的認識。之後從地獄出來，所受的痛苦減輕，才能舒展心念，所以這兩個時候，才能生起善念。
『善男子，善有三種』（到）『斷絕三世的因，所以稱為斷』。
（案：僧亮說）過去已經滅亡，所以無法斷絕。未來尚未到來，所以不必說斷不斷。『斷三世因』稱為『斷』，是因為以現在一念善心為因，能夠產生未來的善果。現在用邪見阻礙這個善心，使它無法產生，所以稱為『斷三世因』。僧宗說，這是說明斷絕三世的善。因此，不稱為斷絕過去的果報，是因為過去的因，感生的果報已經確定，果報在來世，這個果報將來必定會承受，所以無法斷絕。即這個果報之家的因，因也是確定的，也是無法斷絕的。文中省略了，所以只說不斷果報。過去的因，感生未來的果報，因的本體已經滅亡，怎麼能斷絕呢？『斷三世因』，稱為『斷善根』，如果現在有善，就是現善，這個善應該成為過去，就是過去善。現在的善，將來相續，就稱為未來善。現在以這個身體，成為一闡提（斷善根的人），惡業現前，所以現善應該產生而無法產生，就是斷絕現善。這個善如果產生，就會成為過去，因為沒有產生，所以沒有成為過去，就是斷絕過去善。這個將來的種類，應該延續而無法延續，就是斷絕未來善。從意義上來說，這段文字是這樣的。
【English Translation】 English version 'Genren' also. (Bao Liang explained) If the roots are extremely sharp, such as the five hundred Brahmins, etc., they can generate good thoughts as soon as they enter hell. This is because these people are smart. Also because they have not experienced great suffering before, and now they feel pain in hell, they feel it very strongly, so they can think, investigate, and realize the irrationality of what they have done, and thus change their minds. If the spiritual roots are weak and not as sharp as them, then after coming out of hell, in the remaining karmic retribution, they can change themselves. The various situations in it cannot be determined. (Dao Hui Ji explained) When they first enter hell, the suffering they suffer has just begun, and their minds are not yet confused, so they can still maintain correct knowledge. Later, when they come out of hell, the suffering they suffer is reduced, so they can stretch their minds, so at these two times, they can generate good thoughts.
'Good men, there are three kinds of good' (to) 'Cutting off the causes of the three times is called cutting off'.
(Note: Seng Liang said) The past has already perished, so it cannot be cut off. The future has not yet arrived, so there is no need to talk about cutting it off or not. 'Cutting off the causes of the three times' is called 'cutting off' because taking a good thought in the present moment as a cause can produce future good results. Now, using wrong views to hinder this good thought, preventing it from arising, is called 'cutting off the causes of the three times'. Seng Zong said that this explains cutting off the good of the three times. Therefore, it is not called cutting off the past karmic retribution, because the karmic retribution caused by the past cause has been determined, and the karmic retribution is in the next life, and this karmic retribution will definitely be endured in the future, so it cannot be cut off. That is, the cause of this karmic retribution family, the cause is also determined, and it cannot be cut off. The text is abbreviated, so it only says that the karmic retribution is not cut off. The past cause causes future karmic retribution, and the body of the cause has already perished, how can it be cut off? 'Cutting off the causes of the three times' is called 'cutting off the roots of goodness'. If there is goodness in the present, it is present goodness, and this goodness should become the past, which is past goodness. The present goodness will continue in the future, which is called future goodness. Now, with this body, becoming an icchantika (one who has cut off the roots of goodness), evil karma manifests, so present goodness should arise but cannot arise, which is cutting off present goodness. If this goodness arises, it will become the past, because it has not arisen, so it has not become the past, which is cutting off past goodness. This future kind should continue but cannot continue, which is cutting off the future. In terms of meaning, this passage is like this.
略。何者。現善能感來果。今斷現不起。是則斷因。既曰斷因。果無從生。豈非斷果。亦應云。斷果以略故。但舉因耳。寶亮曰。夫生善為理。皆三世中也。若過去曾起者。理不可斷。但約現在。遮未來故。謂之斷二世也。此中雲斷三世因者。若現在所起之善。此善即謝在過去。為過去之因也。現在善發。由曾起之善。力用相資也。未來善起。亦由現在為因。因故使種類相續也。今現在既斷。便是三世之中。善因不起。故言斷三世因也。
迦葉菩薩白佛言世尊(至)為是未來為遍三世。
案。僧亮曰。凡有四問。此第一問。夫有法不應三世。今定何世所攝耶。僧宗曰。凡有二問。初問佛性三世攝不。次問闡提現在有佛性不。若有。不應言斷善根也。若無不應言斷善根也。若無不應悉有也。寶亮曰。凡有三難。第一舉果性作難。問斷善根人。有佛性者。此佛性為在過去。為在未來。為在現在。為遍三世。若使佛性。在三世者。云何言常耶。第二難云。若斷善根人。有佛性。是善豈得言斷。若使無者。佛云何言斷耶。第三遮佛意。若謂亦有亦斷者。復不得言佛性是常也。道慧記曰。問有三重。二重如上。第三重謂。若不全有全無者。應半有半無也。故云亦有亦斷也。智秀曰。將欲為難。先定佛性。三世之中。
【現代漢語翻譯】 現代漢語譯本：什麼（被斷）？是現在所行的善能夠感得未來的果報。現在斷了（善行），（善果）就不會產生，這就是斷了因。既然說是斷了因，果就無從產生，難道不是斷了果嗎？也應該說，（這裡說斷因）是因為省略的緣故，只提了因罷了。寶亮說：『生善的道理，都在三世之中。如果過去曾經生起（的善），道理上是不可斷的，但只是針對現在，遮止未來，所以說斷二世。』這裡說斷三世因，如果現在所起的善，這個善立刻就成為過去，成為過去的因。現在善的發生，是因為曾經生起的善，力量互相資助。未來善的生起，也是因為現在作為因，因為這個因，使得種類相續不斷。現在既然斷了（善行），那麼在三世之中，善因就不會生起，所以說斷三世因。
迦葉菩薩問佛說：『世尊，（斷善根的人有佛性，）這個佛性是在過去，還是在未來，還是遍及三世？』
僧亮說：『總共有四個問題。這是第一個問題。凡是有法，不應該遍及三世，現在確定屬於哪一世呢？』僧宗說：『總共有兩個問題。第一個問題是佛性是否包含在三世之中。第二個問題是闡提（Icchantika，斷善根者）現在是否有佛性？如果有，就不應該說斷了善根。如果沒有，就不應該說斷了善根，如果沒有，就不應該說一切眾生都有佛性。』寶亮說：『總共有三個詰難。第一個是舉果性來詰難。問斷善根的人，如果有佛性，這個佛性是在過去，還是在未來，還是在現在，還是遍及三世？如果佛性在三世之中，怎麼能說是常呢？第二個詰難是說，如果斷善根的人有佛性，這個善怎麼能說是斷了？如果說沒有，佛又怎麼說斷了呢？第三個是反駁佛的意思。如果說既有也有斷，又不能說佛性是常。』道慧記說：『問題有三重，兩重如上所述。第三重是說，如果不完全有也不完全無，就應該是半有半無。』所以說既有也斷。智秀說：『將要進行詰難，先確定佛性在三世之中。』
【English Translation】 English version: What (is being severed)? It is the present good deeds that can bring about future consequences. If the present (good deeds) are severed, (good results) will not arise, and this is severing the cause. Since it is said to be severing the cause, the result has no way to arise, is it not severing the result? It should also be said that (the mention of severing the cause here) is because of brevity, only the cause is mentioned. Bao Liang said: 'The principle of generating good is all within the three times (past, present, and future). If the past has ever arisen (good), in principle it cannot be severed, but it is only aimed at the present, preventing the future, so it is said to sever the two times.' Here it says severing the cause of the three times, if the good that arises in the present, this good immediately becomes the past, becoming the cause of the past. The occurrence of present good is because of the good that has arisen in the past, the strength mutually assisting. The occurrence of future good is also because the present is the cause, because of this cause, the species continue uninterrupted. Now that the present is severed, then within the three times, the cause of good will not arise, so it is said to sever the cause of the three times.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, (the Buddha-nature of a person who has severed their roots of goodness,) is this Buddha-nature in the past, or in the future, or pervading the three times?'
Seng Liang said: 'There are a total of four questions. This is the first question. Anything that exists should not pervade the three times, now which time is it definitely included in?' Seng Zong said: 'There are a total of two questions. The first question is whether Buddha-nature is included in the three times. The second question is whether an Icchantika (one who has severed their roots of goodness) now has Buddha-nature? If they do, it should not be said that they have severed their roots of goodness. If they do not, it should not be said that they have severed their roots of goodness, if they do not, it should not be said that all beings have Buddha-nature.' Bao Liang said: 'There are a total of three challenges. The first is to challenge by citing the nature of the result. Asking a person who has severed their roots of goodness, if they have Buddha-nature, is this Buddha-nature in the past, or in the future, or in the present, or pervading the three times? If Buddha-nature is in the three times, how can it be said to be constant? The second challenge is to say, if a person who has severed their roots of goodness has Buddha-nature, how can this good be said to be severed? If it is said that they do not, how does the Buddha say it is severed? The third is to refute the Buddha's meaning. If it is said that it both exists and is severed, it cannot be said that Buddha-nature is constant.' Dao Hui Ji said: 'There are three levels of questions, two levels as mentioned above. The third level is to say, if it is not completely existent nor completely non-existent, it should be half existent and half non-existent.' Therefore it is said to be both existent and severed. Zhi Xiu said: 'About to make a challenge, first determine that Buddha-nature is within the three times.'
在何世耶。下作三翻難也。
若過去者云何名常(至)三實四善五凈六可見。
案。僧亮曰。第二難也。本無今有。是現在也。已有還無。是過去也。將有未起。名未來也。法在三世。是無常也。佛說性常。次以常義決之。必定當得。證未來也。必定可見。證現在也。佛性有六者。引佛說也。二證性常。二證可見也。智秀曰。第一約就三世。為定難也。初令是常。非三世攝。后就二世責。令是世攝。不得是常也。
若斷善根有佛性者(至)一切眾生悉有佛性。
案。僧亮曰。第三難也。智秀曰。第二舉佛性。是善一句。為雙關難也。若闡提有性。不應言斷善。善若斷者。性不應有也。
若言佛性亦有亦斷云何如來複說是常。
案。僧亮曰。第四難也。四難之意。皆責佛說不定也。智秀曰。第三引佛所說常教。為防難也。佛性若常。是則定法。若不定者。不得言常也。
佛言善男子如來世尊(至)三者隨問答四者置答。
案。僧亮曰。佛意。夫諍以偏執失中。今法理不同。答有四種。不可一向定說也。僧宗曰。今先牽四種答者。意在分別答也。寶亮曰。未是正答難也。且舉佛有四種語法耳。下次第解釋。以分別答為答也。智秀曰。四種答問。別是一科法門。今取分別
【現代漢語翻譯】 現代漢語譯本： 在哪個時代呢？下面作三次反駁詰難。
如果說是過去，為什麼又說是常（恒常不變）（直到）三實、四善、五凈、六可見？
案：僧亮說，這是第二次詰難。本來沒有現在有，這是現在。已經有了又消失，這是過去。將要有但還沒有出現，叫做未來。法存在於過去、現在、未來三世，是無常的。佛說佛性是常，接著用常的意義來解釋它。必定能夠得到，證明是未來。必定可以看見，證明是現在。佛性有六種特性，是引用佛所說。兩次證明佛性是常，兩次證明佛性是可見。 智秀說，第一次是就三世來確定詰難。先讓它是常，不屬於三世所攝。然後就二世來責問，讓它是世所攝，就不能是常。
如果說斷了善根的人也有佛性（直到）一切眾生都有佛性。
案：僧亮說，這是第三次詰難。智秀說，第二次舉出佛性是善，這句話是雙關的詰難。如果闡提（斷善根的人）有佛性，就不應該說斷了善根。如果善根斷了，佛性就不應該存在。
如果說佛性也有也有斷，為什麼如來又說是常？
案：僧亮說，這是第四次詰難。四次詰難的意思，都是責備佛說的不確定。智秀說，第三次引用佛所說的常教，是爲了防止詰難。佛性如果是常，那就是定法。如果不確定，就不能說是常。
佛說：善男子，如來世尊（直到）三是隨問回答，四是擱置不答。
案：僧亮說，佛的意思是，爭論是因為偏執而失去中道。現在法理不同，回答有四種，不可以一概而論。僧宗說，現在先牽引出四種回答，意在分別回答。寶亮說，這不是正式回答詰難，只是舉出佛有四種說法的方式。下面依次解釋，用分別回答作為回答。智秀說，四種回答問題，是另外一個法門。現在取分別回答。
【English Translation】 English version: In what age is it? Below, three refutations are made.
If it is said to be past, why is it called constant (eternal and unchanging) (until) the three realities, four goodnesses, five purities, and six visibilities?
Commentary: Sengliang said, this is the second refutation. Originally non-existent, now existent, this is the present. Already existent and then disappearing, this is the past. About to exist but not yet arisen, this is called the future. The Dharma exists in the three periods of past, present, and future, and is impermanent. The Buddha said that Buddha-nature is constant, and then uses the meaning of 'constant' to explain it. Certainly able to attain, proving it is future. Certainly able to be seen, proving it is present. Buddha-nature has six characteristics, which is quoting what the Buddha said. Twice proving that Buddha-nature is constant, twice proving that it is visible. Zhixiu said, the first time is to determine the refutation based on the three periods. First, let it be constant, not included in the three periods. Then, question it based on the two periods, let it be included in the periods, then it cannot be constant.
If it is said that those who have severed their roots of goodness also have Buddha-nature (until) all sentient beings have Buddha-nature.
Commentary: Sengliang said, this is the third refutation. Zhixiu said, the second time, mentioning that Buddha-nature is good, this sentence is a double-edged refutation. If icchantikas (those who have severed their roots of goodness) have Buddha-nature, it should not be said that they have severed their roots of goodness. If the roots of goodness are severed, Buddha-nature should not exist.
If it is said that Buddha-nature both exists and is severed, why does the Tathagata (如來) again say that it is constant?
Commentary: Sengliang said, this is the fourth refutation. The meaning of the four refutations is to blame the Buddha for speaking uncertainly. Zhixiu said, the third time, quoting the constant teachings spoken by the Buddha is to prevent refutation. If Buddha-nature is constant, then it is a fixed Dharma. If it is uncertain, it cannot be said to be constant.
The Buddha said: Good man, the Tathagata, the World-Honored One (世尊) (until) three is answering according to the question, and four is putting aside the answer.
Commentary: Sengliang said, the Buddha's meaning is that disputes are due to clinging and losing the middle way. Now the principles of the Dharma are different, and there are four types of answers, which cannot be generalized. Sengzong said, now first drawing out the four types of answers is intended to distinguish the answers. Baoliang said, this is not a formal answer to the refutation, but merely mentioning that the Buddha has four ways of speaking. The following explains them in order, using distinguishing answers as the answer. Zhixiu said, the four types of answering questions are another Dharma gate. Now taking distinguishing answers.
及置答。以釋其難。故先總列四章門。下別釋也。
善男子云何定答(至)有如法住是名定答。
案。僧亮曰。理無二故。不須分別。謂定答也。
云何分別答如我所說(至)名為道諦是名分別答。
案。僧亮曰。說有二種。謂法說義說也。法說總而略。義說別而廣。故云分別答也。
云何隨問答如我所說(至)為貪瞋癡說一切燒。
案。僧亮曰。有義自分別。不假問答者。自有法總義別。須問而後答者。舉如來誠旨。以為釋也。
善男子如來十力四無所畏(至)六少見是名分別答。
案。僧亮曰。先答第二問。佛性有常無常。事須分別。不可執常為問也。七事者。具八自在。四樂四凈。無漏見法性。皆名真實。無學法門。皆得少見也。僧宗曰。將欲提其第二問故。先舉果地諸德。及後身菩薩法出分別答也。寶亮曰。十力等乃至佛性七事。皆是果地佛性也。後身菩薩佛性有六者。十住佛性中。多明緣因性也。一常者。十地少見真我常。故言亦常也。無漏之解。一得不失。亦言常也。二凈者。除煩惱之穢也。三真者。不雜偽也。四實者。體用非虛也。五善者。純凈心也。六少見者。謂果性如此分別也。道慧記曰。答初問也。明此佛性則非三世。而是常。自余則是三世
【現代漢語翻譯】 現代漢語譯本： 以及設定回答，用來解釋那些難題。所以先總括列出四種回答的方式，下面再分別解釋。
善男子，什麼是定答（指固定的回答方式）？（直到）擁有如法的安住，這被稱為定答。
按：僧亮說，道理沒有兩種，所以不需要分別，這就是所謂的定答。
什麼是分別答（指分別解釋的回答方式）？就像我所說的（直到）被稱為道諦，這就是分別答。
按：僧亮說，說法有兩種，即法說和義說。法說是總括而簡略的，義說是分別而詳細的，所以稱為分別答。
什麼是隨問答（指根據問題來回答的方式）？就像我所說的（直到）爲了貪、嗔、癡而說一切都在燃燒。
按：僧亮說，有些義理是自己可以分別的，不需要通過問答；有些法則總括而義理有區別，需要提問然後才能回答。這是引用如來的真實意旨來作為解釋。
善男子，如來的十力（Tathagata's Ten Powers），四無所畏（Four Fearlessnesses）（直到）六少見，這被稱為分別答。
按：僧亮說，先回答第二個問題，佛性（Buddha-nature）是有常還是無常，這件事需要分別解釋，不能執著于常來提問。七事指的是：具備八自在（Eight Sovereignties），四樂（Four Joys），四凈（Four Puritys），無漏見法性（undefiled seeing of the Dharma-nature），這些都稱為真實，無學法門（the Dharma of No More Learning），都能得到少見。僧宗說，將要提出第二個問題，所以先列舉果地（the ground of fruition）的各種功德，以及後身菩薩（Bodhisattva in the last rebirth）的法則，這是出於分別答。寶亮說，十力等等乃至佛性的七事，都是果地的佛性。後身菩薩的佛性有六種，十住（Ten Abodes）的佛性中，多說明緣因性（condition cause nature）。一常指的是，十地（Ten Grounds）少見真我常，所以說也是常。無漏的理解，一旦獲得就不會失去，也可以說是常。二凈指的是，去除煩惱的污穢。三真指的是，不摻雜虛假。四實指的是，本體和作用都不是虛假的。五善指的是，純凈的心。六少見指的是，果性是這樣分別的。道慧記說，這是回答最初的問題。說明這佛性不是三世（three periods of time），而是常，其餘的則是三世。
【English Translation】 English version: And setting up answers to explain those difficulties. Therefore, first, the four types of answers are listed in general, and then explained separately below.
Good man, what is a fixed answer (referring to a fixed way of answering)? (Until) having a Dharma-abiding, this is called a fixed answer.
Note: Monk Liang said, 'The principle is not twofold, so there is no need to distinguish. This is called a fixed answer.'
What is a differentiated answer (referring to answering with separate explanations)? Like what I said (until) it is called the Truth of the Path (Dukkha Nirodha Gamini Patipada Ariya Sacca), this is called a differentiated answer.
Note: Monk Liang said, 'There are two kinds of teachings, namely Dharma teaching and meaning teaching. Dharma teaching is general and brief, while meaning teaching is separate and detailed, so it is called a differentiated answer.'
What is an answer according to the question (referring to answering according to the question asked)? Like what I said (until) to say that everything is burning for greed, anger, and ignorance (lobha, dosa, moha).'
Note: Monk Liang said, 'Some meanings can be distinguished by oneself without needing to ask questions; some laws are general but the meanings are different, requiring questions before answering. This is quoting the true intention of the Tathagata (Thus Come One) as an explanation.'
Good man, the Ten Powers of the Tathagata (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses) (until) the six lesser views, this is called a differentiated answer.
Note: Monk Liang said, 'First answer the second question, whether Buddha-nature (Buddha-nature) is permanent or impermanent. This matter needs to be explained separately, and one cannot cling to permanence to ask the question. The seven matters refer to: possessing the Eight Sovereignties (Eight Sovereignties), the Four Joys (Four Joys), the Four Puritys (Four Puritys), undefiled seeing of the Dharma-nature (undefiled seeing of the Dharma-nature), these are all called true, the Dharma of No More Learning (the Dharma of No More Learning), all can obtain lesser views. Monk Zong said, 'Intending to raise the second question, so first listing the various merits of the ground of fruition (the ground of fruition), as well as the laws of the Bodhisattva in the last rebirth (Bodhisattva in the last rebirth), this is out of a differentiated answer.' Bao Liang said, 'The Ten Powers, etc., up to the seven matters of Buddha-nature, are all Buddha-nature of the ground of fruition. The Buddha-nature of the Bodhisattva in the last rebirth has six, in the Buddha-nature of the Ten Abodes (Ten Abodes), it mostly explains the condition cause nature (condition cause nature). One permanence refers to, the Ten Grounds (Ten Grounds) rarely see the true self as permanent, so it is said to also be permanent. The undefiled understanding, once obtained, will not be lost, and can also be said to be permanent. Two purity refers to, removing the defilement of afflictions. Three truth refers to, not mixing with falsehood. Four reality refers to, the substance and function are not false. Five goodness refers to, the pure mind. Six lesser views refers to, the nature of fruition is differentiated in this way.' Dao Hui Ji said, 'This is answering the initial question. Explaining that this Buddha-nature is not the three periods of time (three periods of time), but is permanent, and the rest are the three periods of time.'
攝也。智秀曰。答初難。明佛性雖複名義是一。然在果得為七。在因則六。便為不定。豈可聞斷三世因故。便執佛性。為三世所攝。謂是無常。作定難耶。
如汝先問斷善根人(至)得名為有是名分別答。
案。僧亮曰。稱其第三問也。答其有無兩關難也。僧宗曰。今明斷善根。人悉有如上諸三昧及菩薩性也。答意謂。汝問若有。則不名斷善根。我言當有善根。豈得言一切有佛性者。我言無者。現在竟不可得。未來必有。豈得斷善根耶。是二障未來者。正次現在。具有煩惱障。未來不得速成佛。故言無耳。非是永無。名分別答也。寶亮曰。且答第二難也。謂斷善根人。亦果果頭七種佛性。亦言十住六種緣因之性。是二種佛性。障未來故。名之為無耳。定當得故。名為有也。但以現在惑障。兩種性不現故。便字曰無。豈得云斷善根人。無佛性耶。智秀曰。明二種性。現在無故。不在斷例。以別斷余善故。闡提義成。以當有故。言悉有也。
如來佛性非過去非現在(至)未具見故名為未來。
案。僧亮曰。兼答初難也。難云。性有三世。今明非三世不可說有。便三世攝。少可見故。名現在者。以少見故。名後身也。過去具但二世也。未具見故。名未來者。未具見即少分見也。學身說有。去來非無
【現代漢語翻譯】 現代漢語譯本： 攝也。（智秀曰：）回答最初的詰難。闡明佛性雖然在名義上是一致的，但在果位上可以分為七種，在因位上則有六種，因此是不確定的。怎麼能因為聽到斷絕三世因的說法，就執著地認為佛性被三世所包含，認為它是無常的，以此來作為確定的詰難呢？ 『如汝先問斷善根人（至）得名為有是名分別答。』 （案：僧亮曰：）這是針對第三個問題的回答。回答關於有無兩種關聯的詰難。（僧宗曰：）現在闡明斷絕善根的人，都具有如上的各種三昧以及菩薩的本性。回答的意圖是：你問如果他們有這些，就不應該被稱為斷絕善根的人。我說他們將來會有善根，怎麼能說一切有佛性的人，現在就完全具備呢？我說他們沒有，是指現在確實無法得到，但未來必定會有。怎麼能說他們斷絕了善根呢？這兩種障礙針對的是未來，正是因為現在具有煩惱障，未來才無法迅速成佛，所以才說他們『無』，並非是永遠沒有，這叫做分別回答。（寶亮曰：）這是在回答第二個詰難。意思是說，斷絕善根的人，也有果位上的七種佛性，也有十住位上的六種緣因之性。這兩種佛性，會障礙未來，所以才說他們『無』。因為他們必定會得到，所以才說他們『有』。只是因為現在的迷惑障礙，這兩種佛性沒有顯現出來，所以才稱之為『無』。怎麼能說斷絕善根的人，就沒有佛性呢？（智秀曰：）闡明這兩種佛性，現在沒有，所以不在斷絕的範疇之內。因為分別斷絕了其餘的善，所以一闡提（Icchantika，斷善根者）的意義才成立。因為將來會有，所以說他們都具有。 『如來佛性非過去非現在（至）未具見故名為未來。』 （案：僧亮曰：）兼顧回答了最初的詰難。詰難說：佛性有三世。現在闡明佛性不是三世所能包含的，不能說它存在。即使三世包含它，也只能看到少許。因為只能看到少許，所以稱之為『現在』，因為只能看到後世。過去具備，但也只是具備兩世。因為沒有完全看到，所以稱之為『未來』，沒有完全看到，也就是隻看到少部分。從學習的角度來說，可以說有，過去和未來並非沒有。
【English Translation】 English version: 'Śapya'. (Zhixiu said:) This answers the initial difficulty. It clarifies that although the Buddha-nature (Buddha-dhātu) is nominally one, it can be divided into seven at the fruition stage and six at the causal stage, thus it is uncertain. How can one, upon hearing the statement of severing the causes of the three times, stubbornly insist that the Buddha-nature is encompassed by the three times, considering it impermanent, and use this as a definitive challenge? 'As you asked earlier about those who have severed their roots of goodness (up to) being named as having, this is called a differentiated answer.' (Note: Sengliang said:) This addresses the third question. It answers the difficulties concerning the two aspects of existence and non-existence. (Sengzong said:) Now it is clarified that those who have severed their roots of goodness all possess the above-mentioned samādhis and the nature of a Bodhisattva (Bodhisattva-dhātu). The intention of the answer is: You ask if they have these, then they should not be called those who have severed their roots of goodness. I say they will have roots of goodness in the future. How can it be said that all those who have Buddha-nature fully possess it now? I say they do not have it, meaning it is indeed unattainable now, but it will certainly exist in the future. How can it be said that they have severed their roots of goodness? These two obstacles are directed towards the future. Precisely because they currently have afflictive obstacles (kleśa-āvaraṇa), they cannot quickly attain Buddhahood in the future, hence it is said they 'do not have' it, but it is not that they will never have it. This is called a differentiated answer. (Baoliang said:) This is answering the second difficulty. It means that those who have severed their roots of goodness also have the seven kinds of Buddha-nature at the fruition stage, and also the six kinds of causal nature at the ten abodes (Daśa-bhūmi). These two kinds of Buddha-nature obstruct the future, hence it is said they 'do not have' them. Because they will certainly attain them, it is said they 'have' them. It is only because of the current obscurations of delusion that these two natures are not manifest, hence they are called 'non-existent'. How can it be said that those who have severed their roots of goodness do not have Buddha-nature? (Zhixiu said:) It clarifies that these two natures do not exist now, so they are not within the category of severance. Because the remaining good is separately severed, the meaning of Icchantika (one who has severed their roots of goodness) is established. Because they will have it in the future, it is said that they all possess it. 'The Tathāgata's (Tathāgata) Buddha-nature is neither past nor present (up to) being called future because it is not fully seen.' (Note: Sengliang said:) This also answers the initial difficulty. The difficulty states: Buddha-nature has three times. Now it is clarified that Buddha-nature cannot be encompassed by the three times, and it cannot be said to exist. Even if the three times encompass it, only a little can be seen. Because only a little can be seen, it is called 'present', because only the future life can be seen. The past is possessed, but it only possesses two times. Because it is not fully seen, it is called 'future', not fully seen meaning only a small part is seen. From the perspective of learning, it can be said to exist, the past and future are not non-existent.
學也。法瑤曰。答前為過去。為未來。為現在。為遍三世問也。須分別之。佛果非三世。佛緣性三世也。緣因體又是因者。又是果者。故曰佛性。因故三世。果亦三世也。正果佛性。非三世也。故言果非三世也。後身菩薩。因緣觀智。即是佛種性。此初一念為現在未滿足為未來。過去無也。十住觀智。由因而生。觀智佛性故。亦得名為佛性。此佛性亦有因法。亦有果法。皆三世也。未有正果佛性故。不得言非三世也。僧宗曰。答初問也。問云。若三世者。則是無常。今答云。性有因果。若是果性則常。非是三世。若是因性。如後身菩薩。見在少見故。亦得言現在。未全明瞭故。亦得言未來也。言其現在未來因。故言爾也。實非三世。若得果時。則不得爾。正以在因之時。必當見故。義言其當也。以現在少見。便義言其見也。即非三世。豈為無常。及至五種。明闡提當必有故。亦得言有。始是分別答也。寶亮曰。答第一難也。明佛性非在三世中。復不為三世所攝也。後身佛性在三世者。明緣因性。現在少分見故。得名現在。未來方得具足。亦名未來也。道慧記曰。此釋第一難。兼釋第二難也。又曰此正答第一問也。又曰此合結釋二問也。智秀曰。此下故是答第二難。兼釋初定性所在也。三世攝者。其在因也。不攝者。在
【現代漢語翻譯】 現代漢語譯本 學也。（法瑤曰：回答『前』是指過去，『為』是指未來，『為』是指現在，『為』是遍及三世的提問。需要分別說明。佛果不是三世，佛緣性是三世。緣因的本體既是因，又是果，所以說是佛性。因為是因，所以是三世；因為是果，也是三世。正果佛性不是三世，所以說果不是三世。後身菩薩的因緣觀智，就是佛種性。這最初的一念是現在，未滿足是未來，過去則沒有。十住觀智由因而生，因為觀智是佛性，所以也可以稱為佛性。這種佛性既有因法，也有果法，都是三世。因為還沒有正果佛性，所以不能說不是三世。）僧宗曰：回答最初的提問。提問說：『如果是三世，那就是無常。』現在回答說：『佛性有因果，如果是果性，那就是常，不是三世。如果是因性，比如後身菩薩，現在只能見到少部分，所以也可以說是現在，因為還沒有完全明白，所以也可以說是未來。』說它是現在和未來的因，所以這樣說。實際上不是三世。如果得到果的時候，就不能這樣說了。正因為在因的時候，必定會見到，所以從意義上說是『當』。因為現在只能見到少部分，所以從意義上說是『見』。既然不是三世，怎麼會是無常呢？等到五種闡提必定會有的情況明確之後，也可以說是『有』。這才是分別回答的開始。寶亮曰：回答第一個詰難。說明佛性不在三世之中，也不被三世所包含。後身佛性在三世中，說明緣因性。現在只能見到少部分，所以稱為現在；未來才能完全具足，所以也稱為未來。道慧記曰：這是解釋第一個詰難，也解釋了第二個詰難。又說這是正面回答第一個提問。又說這是總結解釋兩個提問。智秀曰：以下是回答第二個詰難，也解釋了最初定性的所在。被三世包含，是指在因的時候；不被包含，是指在……
【English Translation】 English version Learning also. Fa Yao said: 'Answering 'before' refers to the past, 'for' refers to the future, 'for' refers to the present, 'for' is a question encompassing the three times. It needs to be explained separately. The Buddha-fruit is not of the three times, the Buddha-nature is of the three times. The essence of conditioned cause is both cause and effect, therefore it is called Buddha-nature. Because it is a cause, it is of the three times; because it is an effect, it is also of the three times. The true-fruit Buddha-nature is not of the three times, therefore it is said that the fruit is not of the three times.' The conditioned wisdom of a Bodhisattva in a later life is the Buddha-nature. This initial thought is the present, not yet fulfilled is the future, and there is no past. The wisdom of the Ten Abodes arises from cause, and because wisdom is Buddha-nature, it can also be called Buddha-nature. This Buddha-nature has both causal dharma and resultant dharma, all of which are of the three times. Because there is no true-fruit Buddha-nature yet, it cannot be said that it is not of the three times.) Seng Zong said: 'Answering the initial question. The question says: 'If it is of the three times, then it is impermanent.' Now the answer says: 'Buddha-nature has cause and effect, and if it is resultant nature, then it is permanent, not of the three times. If it is causal nature, like a Bodhisattva in a later life, only a small part can be seen now, so it can also be said to be the present, and because it is not yet fully understood, it can also be said to be the future.' Saying that it is the cause of the present and future, that is why it is said so. In reality, it is not of the three times. If one attains the fruit, then one cannot say so. Precisely because it is in the time of cause, one will surely see it, so in meaning it is 'will'. Because only a small part can be seen now, so in meaning it is 'see'. Since it is not of the three times, how can it be impermanent? When the situation of the five kinds of Icchantikas (those who have severed their roots of good) being certain becomes clear, it can also be said to 'have'. This is the beginning of a separate answer.' Bao Liang said: 'Answering the first difficulty. Explaining that Buddha-nature is not in the three times, nor is it contained by the three times. Buddha-nature in a later life being in the three times explains the conditioned nature. Only a small part can be seen now, so it is called the present; it will be fully complete in the future, so it is also called the future.' Dao Hui Ji said: 'This explains the first difficulty and also explains the second difficulty.' Also said: 'This is the direct answer to the first question.' Also said: 'This is a summary explanation of the two questions.' Zhi Xiu said: 'What follows is the answer to the second difficulty, and also explains the location of the initial determination. Being contained by the three times refers to being in the time of cause; not being contained refers to being in...'
果也。
如來未得阿耨多羅(至)果亦如是是名分別答。
案。僧亮曰。從學至無學。相續有二說。佛性果亦如是者。亦三世攝也。僧亮曰。若未得無上道果時。故是緣因佛性。悉三世攝。果則不然者。謂佛果性也。有三世者。十住以還。緣因性有非者。佛果佛性也。後身菩薩佛性因故。亦三世攝。果亦如是者。此是十住以還緣因性。前念為因。后念為果。亦三世攝也。
九住菩薩佛性六種(至)果亦如是是名分別答。
案。僧亮曰。已斷結習。粗惑已滅。說常不同。後身常也。寶亮曰。既一向在觀。無復出入。故余常名也。
八住菩薩下至六住(至)果亦如是是名分別答。
案。僧亮曰。八住下至六住。未斷見習。故說無常。無三界煩惱。故說善也。寶亮曰。九住十住。同得常名。而八住以還無者。故知八地初心。猶應有出入觀也。中忍已上雖無。奪不與名也。
五住菩薩下至初住佛性五事(至)四可見五善不善。
案。僧亮曰。善不善者。類三界煩惱。說不善也。寶亮曰。善是緣因。不善是境界因也。六住雖有無色界細惑。為苦用輕。不甚迫心。故不與境界名也。
善男子是五種佛性(至)故得言有是名分別答。
案。僧亮曰。上稱第三問。兼答
【現代漢語翻譯】 現代漢語譯本 果也。
如來未得阿耨多羅三藐三菩提（Anuttara Samyak Sambodhi，無上正等正覺）果亦如是，是名分別答。
案。僧亮曰：從學至無學，相續有二說。佛性果亦如是者，亦三世攝也。僧亮曰：若未得無上道果時，故是緣因佛性，悉三世攝。果則不然者，謂佛果性也。有三世者，十住以還，緣因性有非者，佛果佛性也。後身菩薩佛性因故，亦三世攝。果亦如是者，此是十住以還緣因性，前念為因，后念為果，亦三世攝也。
九住菩薩佛性六種（至）果亦如是，是名分別答。
案。僧亮曰：已斷結習，粗惑已滅，說常不同，後身常也。寶亮曰：既一向在觀，無復出入，故余常名也。
八住菩薩下至六住（至）果亦如是，是名分別答。
案。僧亮曰：八住下至六住，未斷見習，故說無常。無三界煩惱，故說善也。寶亮曰：九住十住，同得常名。而八住以還無者，故知八地初心，猶應有出入觀也。中忍已上雖無，奪不與名也。
五住菩薩下至初住佛性五事（至）四可見五善不善。
案。僧亮曰：善不善者，類三界煩惱，說不善也。寶亮曰：善是緣因，不善是境界因也。六住雖有無細惑，為苦用輕，不甚迫心，故不與境界名也。
善男子，是五種佛性（至）故得言有，是名分別答。
案。僧亮曰：上稱第三問，兼答
【English Translation】 English version Is also the result.
If the Tathagata (如來，one who has thus come) has not attained the Anuttara Samyak Sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment) fruit, it is also thus. This is called answering with distinctions.
Note: Sengliang said: From learning to non-learning, there are two views on continuity. 'The Buddha-nature fruit is also thus' means it is also included in the three times (past, present, future). Sengliang said: If one has not attained the fruit of the unsurpassed path, then it is the causal Buddha-nature, all included in the three times. 'The fruit is not so' refers to the Buddha-fruit nature. 'Having the three times' refers to the ten abodes and below. 'The causal nature has what is not' refers to the Buddha-fruit Buddha-nature. The future-body Bodhisattva's Buddha-nature cause is also included in the three times. 'The fruit is also thus' refers to the causal nature from the ten abodes and below, where the previous thought is the cause and the subsequent thought is the fruit, also included in the three times.
The Buddha-nature of the Bodhisattva in the ninth abode has six aspects (to) the fruit is also thus. This is called answering with distinctions.
Note: Sengliang said: Having severed the bonds of habit and extinguished the coarse delusions, the statements about permanence differ; the future body is permanent. Baoliang said: Since one is always in contemplation, without coming or going, it is called remaining permanent.
The Bodhisattva in the eighth abode down to the sixth abode (to) the fruit is also thus. This is called answering with distinctions.
Note: Sengliang said: The eighth abode down to the sixth abode have not severed the habits of views, therefore they are said to be impermanent. Having no afflictions of the three realms, they are said to be good. Baoliang said: The ninth and tenth abodes both attain the name of permanence, but the eighth abode and below do not, thus it is known that the initial mind of the eighth ground should still have coming and going contemplation. Although those above the middle forbearance do not have it, the name is not given.
The Bodhisattva in the fifth abode down to the first abode has five aspects of Buddha-nature (to) four are visible, five are good and not good.
Note: Sengliang said: 'Good and not good' are similar to the afflictions of the three realms, and are said to be not good. Baoliang said: Good is the causal condition, and not good is the condition of the realm. Although the sixth abode has subtle delusions, their use for suffering is light and does not greatly oppress the mind, therefore the name of realm is not given.
Good man, these are the five kinds of Buddha-nature (to) therefore it can be said to exist. This is called answering with distinctions.
Note: Sengliang said: The above refers to the third question, and also answers it.
第一廣分別已竟。今還結第三也。七種六種是緣因。闡提現在無也。五事有不善。雖是煩惱。非斷善煩惱。于闡提亦是當有也。寶亮曰。上來所明。佛性斷善根人。必皆得故。故言有也。
若有說言斷善根者定有佛性定無佛性是名置答。
案。僧亮曰。答第四問也。明有是未來有無是現在無也。答以決定。而佛性不定。若作定說。而疑者不決。不應置答。若說不定。所疑以決。不須重答。是名置答也。法瑤曰。答前亦有亦斷問也。斷善根故。不得言定有也。善根還生。不得言定無也。可言亦有無者。此明萬善緣因性也。寶亮曰。答第三難也。答意云。不可定說有。不可定說斷。若言定有定無。此名置答也。
迦葉菩薩言世尊我聞不答(至)何因緣答而名置答。
案。僧亮曰。如余經說。不答名為置答。故發問也。
善男子我亦不說置而不答乃說置答。
案。僧亮曰。語少也。應云不但說置而不答。乃名置答。義現於下也。
善男子如是置答覆有二種(至)以是義故得名置答。
案。僧亮曰。一不答名置也。二答而置也。不答而置者。止無義之問也。答而置者。去其偏著之情也。寶亮曰。自有不答。亦名置答。自有答而呵止。不為解釋。亦名置答也。佛今用后解故云
【現代漢語翻譯】 現代漢語譯本： 第一廣分別已經完畢。現在繼續總結第三點。七種和六種是緣因。一闡提（Icchantika，斷絕善根的人）現在沒有（佛性）。五事有不善，雖然是煩惱，但不是斷善的煩惱，對於一闡提來說，也是將來會有的。寶亮說：『上面所說明的，佛性是斷善根的人必定會有的，所以說有。』
如果有人說斷善根者一定有佛性，或者一定沒有佛性，這叫做置答（不恰當的回答）。
僧亮說：『這是回答第四個問題。說明有，是指未來有；無，是指現在無。』用決定的方式回答，而佛性是不定的。如果用確定的說法，那麼疑惑的人就不能解決疑惑，不應該置答。如果說不確定，那麼所疑惑的問題已經解決，不需要重複回答，這叫做置答。法瑤說：『這是回答前面關於亦有亦斷的問題。』因為斷了善根，所以不能說一定有（佛性）。因為善根還會再生，所以不能說一定沒有（佛性）。可以說亦有亦無，這是說明萬善的緣因性。寶亮說：『這是回答第三個難題。』回答的意思是，不可以確定地說有，也不可以確定地說斷。如果說一定有或者一定沒有，這就叫做置答。
迦葉菩薩（Kasyapa Bodhisattva）說：『世尊（World-Honored One），我聽說不回答（也叫做置答），是什麼因緣回答了也叫做置答？』
僧亮說：『如同其他經典所說，不回答叫做置答，所以（迦葉菩薩）才發問。』
善男子（Good man），我也不說置而不答，而是說置答。
僧亮說：『（佛）說的話少了。應該說不只是置而不答，才叫做置答，這個意義在下面會顯現。』
善男子，這樣的置答又有兩種：（一種是）不回答也叫做置答，（另一種是）回答了也叫做置答，因為這個緣故，所以叫做置答。
僧亮說：『一種是不回答叫做置答，另一種是回答了也叫做置答。』不回答而置，是停止沒有意義的提問。回答而置，是去除偏頗執著的情感。寶亮說：『有不回答，也叫做置答。有回答了卻呵止，不作解釋，也叫做置答。』佛陀現在用后一種解釋，所以說……
【English Translation】 English version: The first extensive differentiation is now complete. Now, let's summarize the third point. The seven and six types are causal conditions. An Icchantika (one who has severed their roots of goodness) currently does not have (Buddha-nature). The five deeds involving unwholesomeness, although afflictions, are not afflictions that sever goodness; for an Icchantika, they will also exist in the future. Bao Liang said, 'What has been explained above is that Buddha-nature is something that those who have severed their roots of goodness will certainly possess, hence the statement that it exists.'
If someone says that one who has severed their roots of goodness definitely has Buddha-nature, or definitely does not have Buddha-nature, this is called a 'placed answer' (an inappropriate response).
Seng Liang said, 'This is answering the fourth question. Explaining 'has' refers to having in the future; 'does not have' refers to not having now.' Answering with certainty, while Buddha-nature is uncertain. If a definite statement is made, then the doubts of those who are doubtful cannot be resolved; one should not give a 'placed answer.' If one says it is uncertain, then the doubts have already been resolved, and there is no need to repeat the answer; this is called a 'placed answer.' Fa Yao said, 'This is answering the previous question about 'both has and is severed.' Because the roots of goodness are severed, one cannot say that there definitely 'has' (Buddha-nature). Because the roots of goodness can be reborn, one cannot say that there definitely 'does not have' (Buddha-nature). One can say 'both has and does not have,' which explains the causal nature of all goodness. Bao Liang said, 'This is answering the third difficult point.' The meaning of the answer is that one cannot definitively say 'has,' nor can one definitively say 'is severed.' If one says definitely 'has' or definitely 'does not have,' this is called a 'placed answer.'
Kasyapa Bodhisattva said, 'World-Honored One, I have heard that not answering (is also called a 'placed answer'), what is the reason that answering is also called a 'placed answer?'
Seng Liang said, 'As other sutras say, not answering is called a 'placed answer,' so (Kasyapa Bodhisattva) asks the question.'
Good man, I do not say 'placing and not answering,' but rather I say 'placed answer.'
Seng Liang said, 'The (Buddha's) words are few. It should be said that it is not only 'placing and not answering' that is called a 'placed answer'; this meaning will become clear below.'
Good man, such 'placed answers' are of two types: (one is) not answering is also called a 'placed answer,' (the other is) answering is also called a 'placed answer,' because of this reason, it is called a 'placed answer.'
Seng Liang said, 'One is not answering is called a 'placed answer,' the other is answering is also called a 'placed answer.' Not answering and placing is to stop meaningless questions. Answering and placing is to remove biased and attached emotions. Bao Liang said, 'There is not answering, which is also called a 'placed answer.' There is answering but rebuking, without explanation, which is also called a 'placed answer.' The Buddha is now using the latter explanation, so he says...'
遮止。莫著也。道慧記曰。我亦不說置而不答者。不答乃名置答也。又曰。亦不說不答。是置答也。又曰。亦不說置不答也。乃置而為答也。一者遮故遮其執也。二者莫著不聽其定著也。兩種置答。通有此二義也。又曰。遮止者。是說置答也。莫著者。是默然置答也。
迦葉菩薩白佛言世尊(至)非是過去現在未來。
案。僧亮曰。上未說因體。今更問也。僧宗曰。更問出體相。令人識也。寶亮曰。上解佛果非三世。其義乃了。但果名濫于生死。迦葉致問。顯此旨也。智秀曰。上雖明性。從於因果三世攝不攝義。未出其體。今發問以顯之也。
佛言善男子五陰二種(至)亦非過去現在未來。
案。僧亮曰。此普是因中也。始者為因。金剛為果。猶是有為。不免三世也。言亦非謂佛果也。寶亮曰。因之與果。俱三世攝。前念五陰為因。后念五陰為果。故因果俱三世也。非三世者。唯果佛性獨脫也。智秀曰。正答問也。若是變易地帶應。故具五也。
善男子一切無明煩惱等結(至)如來佛性猶如醍醐。
案。僧亮曰。正因性也。上說佛及十地佛性不同。未說凡夫佛性。今從凡夫至佛。更以譬說辨其精粗也。得善五陰者。緣因性有漏善。須陀洹以上。辨無漏有精粗。從正因生也。僧宗
【現代漢語翻譯】 現代漢語譯本： 遮止。不要執著於此。道慧記說：『我也不是說置之不答。不回答才叫做置答。』又說：『也不是說不答，這就是置答。』又說：『也不是說置之不答，而是置之而作為回答。』一是遮止，所以遮止其執著。二是不要執著，不聽任其固定執著。兩種置答，都包含這兩種意義。又說：『遮止，是說置答。』『不要執著，是默然置答。』
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……』直到『……不是過去、現在、未來。』
案：僧亮說：『上面沒有說因的本體，現在進一步提問。』僧宗說：『進一步提問，是爲了顯現本體的相狀，使人認識。』寶亮說：『上面解釋佛果不是三世（過去、現在、未來）所攝，其意義已經明瞭。但果的名稱容易與生死混淆，迦葉（Kasyapa）因此提問，是爲了顯明這個宗旨。』智秀說：『上面雖然闡明了自性，但從因果三世是否攝屬的意義來看，還沒有顯出其本體。現在通過提問來顯明它。』
佛說：『善男子，五陰（Skandha，色、受、想、行、識五種構成要素）有兩種……』直到『……也不是過去、現在、未來。』
案：僧亮說：『這普遍是指因中的情況。開始的五陰是因，金剛（Vajra）是果，仍然是有為法，不能免於三世。說「也不是」，是指佛果。』寶亮說：『因和果，都屬於三世所攝。前唸的五陰是因，后唸的五陰是果，所以因果都屬於三世。說「不是三世」，只有果佛性（Buddha-nature）才能獨自解脫。』智秀說：『這是正面回答提問。如果是變易地帶的應化，所以具備五陰。』
『善男子，一切無明（Avidya，無知）、煩惱（Klesha）等結……』直到『……如來佛性（Tathagata-garbha）猶如醍醐（最上等的乳製品）。』
案：僧亮說：『這是正因性。上面說了佛和十地菩薩的佛性不同，但沒有說凡夫的佛性。現在從凡夫到佛，進一步用比喻來說明其精粗。』得到善的五陰，是緣因性有漏的善，須陀洹（Srotapanna，入流果）以上，辨別無漏的有精粗，是從正因所生。』僧宗
【English Translation】 English version: Cessation. Do not be attached. Dao Huiji says: 'I also do not say to set aside and not answer. Not answering is called setting aside the answer.' He also says: 'Also, I do not say not answering; this is setting aside the answer.' He also says: 'Also, I do not say setting aside not answering; it is setting aside and making it an answer.' First, it is cessation, therefore ceasing the attachment. Second, do not be attached, not allowing it to be fixedly attached. These two kinds of setting aside answers both have these two meanings. He also says: 'Cessation is saying setting aside the answer.' 'Do not be attached is silently setting aside the answer.'
Kasyapa Bodhisattva said to the Buddha: 'World Honored One...' until '...is not past, present, or future.'
Note: Sengliang says: 'Above, the substance of the cause was not discussed; now, it is further questioned.' Sengzong says: 'Further questioning is to reveal the characteristics of the substance, so that people may recognize it.' Baoliang says: 'Above, it was explained that the Buddha-fruit is not contained within the three times (past, present, future), and its meaning is already clear. However, the name of the fruit is easily confused with birth and death. Kasyapa (Kasyapa) asks to clarify this purpose.' Zhixiu says: 'Although the nature has been clarified above, from the meaning of whether it is contained within the three times of cause and effect, its substance has not been revealed. Now, it is revealed through questioning.'
The Buddha said: 'Good man, the five skandhas (Skandha, the five aggregates of form, feeling, perception, volition, and consciousness) are of two kinds...' until '...are also not past, present, or future.'
Note: Sengliang says: 'This universally refers to the situation in the cause. The initial five skandhas are the cause, and Vajra (Vajra) is the fruit, which is still conditioned and cannot escape the three times. Saying 'also not' refers to the Buddha-fruit.' Baoliang says: 'Both cause and fruit are contained within the three times. The five skandhas of the previous thought are the cause, and the five skandhas of the subsequent thought are the fruit, so both cause and fruit belong to the three times. Saying 'not the three times' means that only the fruit Buddha-nature (Buddha-nature) can be independently liberated.' Zhixiu says: 'This is a direct answer to the question. If it is a transformation in the land of change, it possesses the five skandhas.'
'Good man, all ignorance (Avidya), afflictions (Klesha), and other bonds...' until '...the Tathagata-garbha (Tathagata-garbha) is like ghee (the finest dairy product).'
Note: Sengliang says: 'This is the nature of the direct cause. Above, it was said that the Buddha-nature of the Buddha and the Bodhisattvas of the ten grounds are different, but the Buddha-nature of ordinary beings was not discussed. Now, from ordinary beings to the Buddha, a further analogy is used to explain its refinement and coarseness.' Obtaining good five skandhas is the conditioned good of the dependent cause nature. Srotapanna (Srotapanna, stream-enterer) and above distinguish the unconditioned with refinement and coarseness, which is born from the direct cause.' Sengzong
曰。此辨正因性也。言此神明是佛正因。因此能生善五陰。乃至菩提。以眾生如雜血。以有煩惱在體故也。如眾生皆精血得成。明雖有佛性。要假萬善。得成佛也。須陀洹。斯陀含。同斷欲界思惟未盡。有少善故。佛性如乳也。那含斷欲界盡。譬酪。羅漢三界惑盡。譬生蘇。緣覺至十地菩薩。斷三界外惑。如熟蘇。佛如醍醐也。寶亮曰。分別兩問既竟。更總收一切萬法。無明等死。無非佛性。或正因。或緣因。或境界因。隨義往取。盡能助果。故是佛性。通論既竟。欲使其旨無遺。仍該明凡夫令事都盡。是以談眾生佛性。如雜血乳。善惡未分。義言雜也。乃至眾生佛性。階給之異。如文所說也。智秀曰。上唯明菩薩。未出凡夫及小聖人。又雖明佛性可得。蓋約因中諸人說為不同。然未釋其所以。故此中並顯之。明因中諸法。皆有能得之義。以此為異也。
善男子現在煩惱(至)佛性亦爾是名分別答。
案。僧亮曰。草譬凡聖佛性也。牛譬後身菩薩也。牛食草即成醍醐。譬後身見性。即成佛也。僧宗曰。以有現在煩惱。故不得睹。豈得言無耶。
迦葉菩薩白佛言世尊(至)斷善根人有佛性耶。
案。僧亮曰。廣上置答。未來未起。闡提不應說有佛性也。僧宗曰。猶執見有為難也。寶亮曰。明義
粗障欲結還生之旨。故迦葉更致此問也。智秀曰。迦葉亦同未違。所以有問也。
佛言善男子如諸眾生(至)佛性力因緣故還生善根。
案。僧亮曰。凡有者。有三世也。眾生是相續假名。總三世為一有皆屬之。終不能生果者。明未至無用。三有用別。現有則能斷也。未有則生也。故說定無矣。僧宗曰。有過去業。現在有果。未來業未起。故不得有果也。佛性乃非三世。而現有煩惱故。善業則無。以不見佛性。便義說為斷。非為永斷。以未來佛性因緣。故還得生也。寶亮曰。佛今還以譬辨。如眾生有過去業。故招現在果。雖有未來。而業未有。故不能生果。果雖未生。以現在煩惱因緣故。能斷善根。以未來善業因緣力故。故能還生也。智秀曰。佛約業以明義也。有業則得果。有眾生則能得佛。故言有佛性耳。
迦葉言世尊未來云何能生善根。
案。僧亮曰。上言未生無果。今問其生義也。道慧記曰。問意以未來無善。云何能生於善耶。
善男子猶如燈日(至)亦復如是是名分別答。
案。僧亮曰。法起名生也。日性是明。雖復未起。性自無闇。名為破闇。善惡之性。性自相違。善生則惡滅也。寶亮曰。此人乘過去善為因。現在善知識為緣。則能滅惡生善也。智秀曰。雖未出效能
【現代漢語翻譯】 現代漢語譯本 粗重的煩惱想要再次產生。所以迦葉再次提出這個問題。智秀說：『迦葉也同意沒有違背（佛理），所以才會有疑問。』 佛說：『善男子，如諸眾生（乃至）佛性的力量和因緣，所以還能產生善根。』 僧亮說：『凡是「有」，指的是有過去、現在、未來三世。眾生是相續的假名，總括三世為一個「有」，都屬於它。最終不能產生果報，說明還沒有達到無用的地步。三有是有差別的。現在有，就能斷除（煩惱）；沒有，就能產生（善根）。』所以說是決定沒有（斷滅）。僧宗說：『有過去的業，現在才有果報。未來的業還沒有開始，所以不能有果報。佛性不是三世所能概括的，因為現在有煩惱，所以善業就沒有了。因為看不見佛性，所以權且說為斷滅，不是永遠斷滅。因為未來佛性的因緣，所以還能產生（善根）。』寶亮說：『佛現在還是用譬喻來辨析。如眾生有過去的業，所以招感現在的果報。雖然有未來，但是業還沒有產生，所以不能產生果報。果報雖然沒有產生，因為現在煩惱的因緣，所以能斷除善根。因為未來善業的因緣力，所以能夠再次產生（善根）。』智秀說：『佛用業來闡明道理。有業就能得到果報，有眾生就能成佛，所以說有佛性。』 迦葉說：『世尊，未來怎麼能產生善根呢？』 僧亮說：『上面說沒有產生就沒有果報，現在問的是產生的道理。』道慧記說：『提問的意思是未來沒有善，怎麼能產生善呢？』 『善男子，猶如燈和太陽（乃至）也是這樣，這叫做分別回答。』 僧亮說：『法生起叫做產生。太陽的本性是光明，即使還沒有升起，本性自然沒有黑暗，叫做破除黑暗。善和惡的本性，本性自然是相互違背的，善產生則惡滅亡。』寶亮說：『這個人憑藉過去善為因，現在善知識為緣，就能滅惡生善。』智秀說：『雖然沒有顯現本性，效能』
【English Translation】 English version The meaning of the coarse obstacles and desires that arise again. Therefore, Kashyapa raised this question again. Zhi Xiu said: 'Kashyapa also agreed that there was no contradiction (to the Buddha's teachings), so he had a question.' The Buddha said: 'Good man, like all sentient beings (up to) the power and conditions of Buddha-nature, they can still generate good roots.' Sengliang said: 'All that 'exists' refers to the three periods of past, present, and future. Sentient beings are continuous provisional names, encompassing the three periods as one 'existence,' all belonging to it. Ultimately, not being able to produce results indicates that it has not reached the point of being useless. The three existences are different. If there is presence now, it can cut off (afflictions); if there is not, it can generate (good roots).' Therefore, it is said to be definitely not (annihilated). Sengzong said: 'There is past karma, so there is present retribution. Future karma has not yet arisen, so there cannot be retribution. Buddha-nature cannot be encompassed by the three periods, because there are present afflictions, so good karma is absent. Because Buddha-nature is not seen, it is tentatively said to be cut off, not permanently cut off. Because of the conditions of future Buddha-nature, it can still be generated (good roots).' Baoliang said: 'The Buddha is still using metaphors to analyze. For example, sentient beings have past karma, so they attract present retribution. Although there is a future, the karma has not yet arisen, so it cannot produce retribution. Although retribution has not arisen, because of the conditions of present afflictions, it can cut off good roots. Because of the power of future good karma, it can be generated again (good roots).' Zhixiu said: 'The Buddha uses karma to explain the principle. If there is karma, one can obtain retribution; if there are sentient beings, one can become a Buddha, so it is said that there is Buddha-nature.' Kashyapa said: 'World Honored One, how can good roots be generated in the future?' Sengliang said: 'The above said that there is no retribution if it is not generated, and now the question is about the principle of generation.' Daohui Ji said: 'The meaning of the question is that there is no good in the future, how can good be generated?' 'Good man, like a lamp and the sun (up to) it is also like this, this is called a separate answer.' Sengliang said: 'The arising of Dharma is called generation. The nature of the sun is light, even if it has not yet risen, the nature is naturally without darkness, which is called breaking darkness. The nature of good and evil, the nature is naturally contradictory to each other, good arises and evil perishes.' Baoliang said: 'This person relies on past good as the cause, and present good knowledge as the condition, then he can destroy evil and generate good.' Zhixiu said: 'Although the nature has not been revealed, the performance'
破闇。佛性未來。能生善根。其如此也。是少分譬。可善訊息取之。
迦葉菩薩白佛言世尊(至)眾生佛性非內非外。
案。僧亮曰。廣上分別答也。以偏執生諍。終斷善根。分別中道。去其偏執。此皆答不得定說之義也。法瑤曰。色陰為外。四陰為內。緣因性耳。正因佛性非色。非內非外也。上來非內非外。非有非無。中道義也。是以復發斯問也。僧宗曰。此大段第三也。若論得旨。則不假復明。猶人未解故。爾就上明還生明佛性三世攝。將來作佛。要修善故得作佛。自下中道觀。是以次明此中道。可有七段。第一以合用明中道。第二非有非無。以釋成內外明中道。第三寄乳酪遣執。以明中道。第四明如來有隨自意語。明如來所解。不同凡夫。正以不善。解諸法因果。隨物而說。豈可隨語生著耶。第五明寄七種語以遣著。有因語果語。自有因中說果。自有果中說因。云何於此生著。第六還定因果。明有果時無因。因時何得已有果耶。第七寄七種人譬明也。云何言非內非外者。難佛前句也。寶亮曰。此下第二大段。明中道佛果。佛性非內非外。上師子吼品。以明果非即正因中有。亦非緣因中已有。然復不離五陰得故。言非內非外。今此中明一切法善惡等。儘是佛性。恐人情迷故。迦葉謬領。即捉上語作難
【現代漢語翻譯】 現代漢語譯本 破闇（破除愚昧）。佛性未來（指眾生本具的成佛的可能性，尚未顯現）。能生善根（能夠產生善的根基）。情況就是這樣。這只是少部分的譬喻，要好好理解並記住。
迦葉菩薩（Mahākāśyapa）對佛說：『世尊（Bhagavan），眾生佛性（指眾生本具的成佛的可能性）非內非外。』
案：僧亮說：『這是對前面分別的廣泛回答。因為偏執而產生爭論，最終斷絕善根。分別中道，去除其偏執。這些都是回答不能確定說的意義。』法瑤說：『色陰（rūpa-skandha）為外，四陰（受、想、行、識，即vedanā, saṃjñā, saṃskāra, vijñāna）為內。是緣因性（hetu-pratyaya）而已。正因佛性（buddhatā）非色，非內非外。』上面說的非內非外，非有非無，是中道義（madhyamā-pratipad）。因此再次提出這個問題。
僧宗說：『這是大段的第三部分。如果論及領會要旨，就不需要再次說明。猶如有人還不理解，所以就前面的說明還生明佛性（buddhatā）三世攝。將來作佛，要修善才能作佛。從下面開始是中道觀（madhyamā-dṛṣṭi）。因此依次說明這個中道，大概有七段。第一，以合用說明中道。第二，非有非無，以解釋成就內外說明中道。第三，借用乳酪去除執著，以說明中道。第四，說明如來（Tathāgata）有隨自意語（yathābhirucita-vacana），說明如來所理解的，不同於凡夫。正是因為不善，才解釋諸法因果，隨順事物而說，怎麼可以隨順言語而產生執著呢？第五，說明借用七種語言來去除執著。有因語（hetu-vacana）果語（phala-vacana）。自有因中說果，自有果中說因。怎麼能在這裡產生執著呢？第六，還確定因果，說明有果時沒有因，因時怎麼能已經有果呢？第七，借用七種人譬喻來說明。』
『怎麼說非內非外呢？』這是詰難佛前面的話。寶亮說：『這以下是第二大段，說明中道佛果（buddha-phala）。佛性（buddhatā）非內非外。上面的師子吼品（simha-nada）說明果非即正因（niyata-hetu）中有，也非緣因（pratyaya-hetu）中已有。然而又不離開五陰（pañca-skandha）而得到，所以說非內非外。現在這裡說明一切法善惡等，都是佛性（buddhatā）。恐怕人們迷惑，所以迦葉（Kāśyapa）錯誤地領會，就抓住上面的話來發難。
【English Translation】 English version Breaking Darkness (dispelling ignorance). Buddha-nature in the future (referring to the potential for Buddhahood inherent in all beings, not yet manifest). Able to generate good roots (able to produce the foundation of goodness). That is how it is. This is just a small portion of the analogy; understand and remember it well.
The Bodhisattva Mahākāśyapa (Mahākāśyapa) said to the Buddha: 'World-Honored One (Bhagavan), the Buddha-nature (buddhatā) of sentient beings is neither internal nor external.'
Note: The monk Sengliang said: 'This is a broad answer to the previous distinctions. Because of clinging to partial views, disputes arise, ultimately cutting off good roots. Distinguishing the Middle Way (madhyamā-pratipad) removes that clinging. These are all answers that cannot be definitively stated.' Fa Yao said: 'The form aggregate (rūpa-skandha) is external, the four aggregates (feeling, perception, volition, and consciousness, i.e., vedanā, saṃjñā, saṃskāra, vijñāna) are internal. It is merely the nature of conditioned cause (hetu-pratyaya). The direct cause, Buddha-nature (buddhatā), is neither form, nor internal, nor external.' The above statement of neither internal nor external, neither existent nor non-existent, is the meaning of the Middle Way (madhyamā-pratipad). Therefore, this question is raised again.
The monk Sengzong said: 'This is the third part of the major section. If one understands the essence, there is no need to explain it again. It is like someone who does not yet understand, so the previous explanation still generates the understanding of Buddha-nature (buddhatā) encompassing the three times. In the future, to become a Buddha, one must cultivate goodness to become a Buddha. From below begins the contemplation of the Middle Way (madhyamā-dṛṣṭi). Therefore, this Middle Way is explained in sequence, roughly in seven sections. First, using combination to explain the Middle Way. Second, neither existent nor non-existent, using explanation to accomplish the internal and external to explain the Middle Way. Third, using milk and cheese to remove attachment, to explain the Middle Way. Fourth, explaining that the Tathāgata (Tathāgata) has speech according to his own intention (yathābhirucita-vacana), explaining that what the Tathāgata understands is different from ordinary people. It is precisely because of non-virtue that the causes and effects of all dharmas are explained, speaking in accordance with things; how can one generate attachment according to words? Fifth, explaining the use of seven kinds of language to remove attachment. There is causal language (hetu-vacana) and resultant language (phala-vacana). There is speaking of the result from the cause, and speaking of the cause from the result. How can one generate attachment here? Sixth, still determining cause and effect, explaining that when there is a result, there is no cause; when there is a cause, how can there already be a result? Seventh, using the analogy of seven kinds of people to explain.'
'How can it be said to be neither internal nor external?' This is questioning the Buddha's previous words. Bao Liang said: 'Below this is the second major section, explaining the Middle Way Buddha-fruit (buddha-phala). Buddha-nature (buddhatā) is neither internal nor external. The above Lion's Roar Chapter (simha-nada) explains that the fruit is not immediately within the direct cause (niyata-hetu), nor is it already within the conditioned cause (pratyaya-hetu). However, it is not obtained apart from the five aggregates (pañca-skandha), so it is said to be neither internal nor external. Now, here it explains that all dharmas, good and evil, etc., are all Buddha-nature (buddhatā). Fearing that people are confused, Kāśyapa (Kāśyapa) mistakenly understands and seizes upon the above words to raise a challenge.'
也。謂若一切法。儘是佛性者。是為無一法而非者。上何故言佛性非內非外耶。智秀曰。上明當性是眾生有。復言即是五陰。恐物情偏執。用乖理衷。此第三大段。為除惑執。辨明中道。顯當果之性。非是有無離於內外也。有三別。第一從此訖三種。正顯中道性。非內非外離有無。第二訖恒河譬。最後隨自意語。舉如意語。可得隨緣。說為多種。況明佛性。不可定執耶。第三科簡虛空與佛性之異也。
佛言善男子何因緣故(至)眾生佛性是中道耶。
案。僧亮曰。謂汝先已解。解則不應復問。而今問者。則是失解也。僧宗曰。指前師子吼品。已廣明中道。今不應復問也。寶亮曰。此中佛意。謂我之所言。非內非外者。乃果性不在內不在外。此為中道耳。汝何忽失意作此問也。慧朗述曇愛曰。上云不善五陰。及善五陰。悉佛性故。迦葉復問。若使五陰是佛性者。云何而說非內非外耶。欲令廣釋內外有無二種中道。道慧記曰。聖說不定。中道之理。既不可定執。眾生云何作定執耶。欲令去著會中道故。發問求解也。
迦葉言世尊我實不失意(至)不能解故故發斯問。
案。僧亮曰。迦葉承旨。仍拂跡也。
善男子眾生不解即是中道或時有解或有不解。
案。僧亮曰。明一切法。皆是
【現代漢語翻譯】 現代漢語譯本： 也。如果說一切法都是佛性，那就是沒有一法不是佛性。那麼，前面為什麼說佛性非內非外呢？智秀說：前面說明當體之性是眾生所具有的，又說就是五陰，恐怕人們產生偏執，違背了理的真諦。這第三大段，是爲了消除迷惑和執著，辨明中道，顯示當果之性，既不是有也不是無，遠離了內外。有三個部分。第一部分從這裡到『三種』，正是顯示中道之性，非內非外，遠離有無。第二部分到『恒河譬』。最後是隨自己的意願說話，舉如意寶珠為例，可以隨著因緣，說成多種。何況佛性，怎麼可以固定執著呢？第三部分是簡別虛空與佛性的不同。
佛說：『善男子，因為什麼緣故，眾生佛性是中道呢？』
案：僧亮說：『說你先前已經理解了，理解了就不應該再問。現在問，就是失去了理解。』僧宗說：『指前面的《師子吼品》，已經廣泛說明了中道，現在不應該再問。』寶亮說：『這裡佛的意思是，我說的不內不外，是果性不在內不在外，這才是中道。你為什麼忽然失意，提出這樣的問題呢？』慧朗引用曇愛的話說：『前面說不善的五陰和善的五陰，都是佛性。所以迦葉又問，如果五陰是佛性，為什麼又說非內非外呢？』想讓（佛）廣泛解釋內外有無兩種中道。道慧記說：『聖人所說是不固定的，中道的道理，既然不可以固定執著，眾生怎麼能作固定執著呢？』想讓去除執著，會歸中道，所以才發問求解。
迦葉說：『世尊，我實在沒有失去理解，只是因為不能理解，所以才提出這個問題。』
案：僧亮說：『迦葉領會了旨意，仍然不留痕跡。』
『善男子，眾生不理解就是中道，有時理解，有時不理解。』
案：僧亮說：『說明一切法都是。』
【English Translation】 English version: Also. If it is said that all dharmas are Buddha-nature, then there is no dharma that is not Buddha-nature. Then, why was it said earlier that Buddha-nature is neither internal nor external? Zhixiu said: The previous explanation that the nature of the entity is possessed by sentient beings, and also that it is the five skandhas (wuyin 五陰, five aggregates), is for fear that people will become biased and violate the true meaning of the principle. This third major section is to eliminate confusion and attachments, distinguish the Middle Way, and reveal the nature of the fruit, which is neither existence nor non-existence, and is away from internal and external. There are three parts. The first part, from here to 'three kinds', precisely reveals the nature of the Middle Way, which is neither internal nor external, and is away from existence and non-existence. The second part goes to the 'Ganges River analogy (恒河譬, Heng He Pi)'. The last is speaking according to one's own intention, taking the Mani jewel (如意, Ruyi) as an example, which can be said to be of many kinds according to circumstances. How much more so is Buddha-nature, how can it be fixedly attached to? The third part is to distinguish the difference between emptiness and Buddha-nature.
The Buddha said: 'Good man, for what reason is the Buddha-nature of sentient beings the Middle Way?'
Note: Sengliang said: 'Saying that you have already understood, and if you have understood, you should not ask again. Now that you ask, it means you have lost understanding.' Sengzong said: 'Referring to the previous Lion's Roar Chapter (師子吼品, Shizihou Pin), the Middle Way has already been extensively explained, and you should not ask again now.' Baoliang said: 'The Buddha's intention here is that what I said, neither internal nor external, is that the fruit nature is neither internal nor external, and this is the Middle Way. Why did you suddenly lose your mind and ask such a question?' Huilang quoted Tan'ai saying: 'The previous statement that the unwholesome five skandhas and the wholesome five skandhas are all Buddha-nature. Therefore, Kashyapa (迦葉, Jiaye) asked again, if the five skandhas are Buddha-nature, why is it said to be neither internal nor external?' (He) wants (the Buddha) to extensively explain the two Middle Ways of internal and external existence and non-existence. Daohui Ji said: 'What the sage says is not fixed, the principle of the Middle Way, since it cannot be fixedly attached to, how can sentient beings make fixed attachments?' Wanting to remove attachments and return to the Middle Way, that's why the question is asked to seek understanding.
Kashyapa said: 'World Honored One (世尊, Shizun), I have not really lost understanding, but because I cannot understand, that's why I ask this question.'
Note: Sengliang said: 'Kashyapa understood the meaning and still left no trace.'
'Good man, sentient beings not understanding is the Middle Way, sometimes understanding, sometimes not understanding.'
Note: Sengliang said: 'Explaining that all dharmas are.'
中道。不應偏執也。僧宗曰。眾生不解即是中道者。謂不解即惑。惑時無解。是則非內。解時無惑。是則非外。故云即是中道。寶亮曰。謂眾生不解。無有自性故。次此下云。或時有解。或時無解。解與不解。二俱從緣。眾生亦是從緣。相與無性。儘是中道。但使不執令二彼俱虛也。若不如是。是則偏著矣。道慧記曰。分中道文為八段。第一明內外中道。第二辨有。第三去執。第四顯三種語。亦是去執。第五顯七種語。第六簡定因果。第七以七人通譬因果。第八偏為果作譬也。此第一明內外中道也。智秀曰。迦葉已申其執意。意在為物。佛自此下廣顯中道也。
善男子我為眾生得開解故說言佛性非內非外。
案。智秀曰。此下二種。辨中道。此下第一先明非內非外中道。以破異人所執也。后第二寄六種因緣。虛空菟角等。明不有不無中道。
何以故凡夫眾生或言佛性(至)離陰而有猶如虛空。
案。僧亮曰。舉異執也。略有二種。第一器中果者。雖器無果。而性在陰中。離陰則無也。第二如虛空者。佛性是常。五陰無常。如空性陰所不攝也。
是故如來說于中道(至)故名中道是名分別答。
案。僧亮曰。常是果性。無常是因性。二俱性不偏。名為中也。僧宗曰。凡夫所計。理
【現代漢語翻譯】 現代漢語譯本： 中道。不應該偏執于任何一方。僧宗說：『眾生不理解的，就是中道。』意思是說，不理解就是迷惑。迷惑的時候沒有理解，那麼就不是內在的。理解的時候沒有迷惑，那麼就不是外在的。所以說就是中道。寶亮說：『說眾生不理解，是因為沒有自性。』接下來又說：『有時有理解，有時沒有理解。理解與不理解，都是從因緣而生。眾生也是從因緣而生，相互之間沒有自性，都是中道。』只要不執著，使內外兩邊都空虛。如果不是這樣，那就是偏執了。道慧記說：『將中道文分為八段。第一，闡明內外中道。第二，辨析有。第三，去除執著。第四，闡明三種語言，也是去除執著。第五，闡明七種語言。第六，簡要確定因果。第七，用七種人來比喻因果。第八，專門為果作比喻。』這是第一段，闡明內外中道。智秀說：『迦葉已經陳述了他的執意，意在為眾生。佛從此以下廣泛地闡明中道。』
『善男子，我爲了眾生能夠開悟理解，所以說佛性（Buddha-nature）非內非外。』
智秀說：『以下有兩種，辨析中道。以下第一種，先闡明非內非外中道，用來破除異人的執著。』后第二種，借用六種因緣，虛空、兔角等，闡明不有不無的中道。
『為什麼呢？凡夫眾生或者說佛性（Buddha-nature）…離開五陰（Skandhas）而存在，就像虛空一樣。』
僧亮說：『這是舉出不同的執著。』大概有兩種。第一種，像器皿中的果實，雖然器皿中沒有果實，但是佛性（Buddha-nature）存在於五陰（Skandhas）中，離開五陰（Skandhas）就沒有了。第二種，像虛空一樣，佛性（Buddha-nature）是常，五陰（Skandhas）是無常，就像虛空的性質不被五陰（Skandhas）所包含。
『所以如來說中道…所以名為中道，這是名為分別回答。』
僧亮說：『常是果的性質，無常是因的性質，兩者性質都不偏頗，名為中。』僧宗說：『凡夫所計較的，道理』
【English Translation】 English version: The Middle Way. One should not be attached to either extreme. The monk Zong said, 'What sentient beings do not understand is the Middle Way.' That is to say, not understanding is delusion. When there is delusion, there is no understanding, so it is not internal. When there is understanding, there is no delusion, so it is not external. Therefore, it is said to be the Middle Way. Bao Liang said, 'Saying that sentient beings do not understand is because they have no self-nature.' Next, it says, 'Sometimes there is understanding, sometimes there is no understanding. Understanding and not understanding both arise from conditions. Sentient beings also arise from conditions, and mutually have no self-nature, all of which is the Middle Way.' As long as one is not attached, making both sides empty. If it is not like this, then it is biased. Dao Hui Ji said, 'Divide the Middle Way text into eight sections. First, clarify the internal and external Middle Way. Second, distinguish existence. Third, remove attachments. Fourth, clarify the three kinds of speech, which is also removing attachments. Fifth, clarify the seven kinds of speech. Sixth, briefly determine cause and effect. Seventh, use seven kinds of people to illustrate cause and effect. Eighth, specifically make a metaphor for the result.' This is the first section, clarifying the internal and external Middle Way. Zhi Xiu said, 'Kasyapa has already stated his intention, intending to benefit beings. The Buddha from here onwards extensively clarifies the Middle Way.'
'Good man, I say that Buddha-nature (Buddha-nature) is neither internal nor external for the sake of sentient beings gaining understanding.'
Zhi Xiu said, 'Below are two kinds, distinguishing the Middle Way. The first kind below, first clarifies the non-internal and non-external Middle Way, to break the attachments of different people.' The second kind later, uses six kinds of conditions, emptiness, rabbit horns, etc., to clarify the non-existent and non-non-existent Middle Way.
'Why? Ordinary sentient beings either say that Buddha-nature (Buddha-nature) ... exists apart from the five skandhas (Skandhas), like emptiness.'
The monk Liang said, 'This is raising different attachments.' There are roughly two kinds. The first kind, like fruit in a container, although there is no fruit in the container, Buddha-nature (Buddha-nature) exists in the five skandhas (Skandhas), and without the five skandhas (Skandhas), it does not exist. The second kind, like emptiness, Buddha-nature (Buddha-nature) is constant, and the five skandhas (Skandhas) are impermanent, just as the nature of emptiness is not contained by the five skandhas (Skandhas).
'Therefore, the Tathagata speaks of the Middle Way... therefore it is called the Middle Way, this is called a separate answer.'
The monk Liang said, 'Constancy is the nature of the result, impermanence is the nature of the cause, and the nature of both is not biased, which is called the Middle Way.' The monk Zong said, 'What ordinary people calculate, the principle'
則不然。佛性之理。理非內外。先舉六入。以顯義也。若言但內二。俱不當也。今言佛性。假內假外。合用者。即有正因。即有境界因。不離此而成。故就合用之功。以為中道也。就辨合用中。有五翻。此即第一翻也。
複次善男子云何名為非內非外(至)是名分別答。
案。僧宗曰。第二就緣因。以明合用也。
複次善男子或言佛性(至)亦名內外是名中道。
案。僧宗曰。第三就果上真應。明合用也。
複次善男子或有說言(至)亦名內外是名中道。
案。僧宗曰。第四就聞慧思慧。以明合用也。
複次善男子或有說言(至)亦內亦外是名中道。
案。僧宗曰。第五略舉行。明合用也。大意為顯因果非內非外耳。支流有此五翻。明合用也。
複次善男子或有說言(至)亦內亦外是名中道。
案。僧宗曰。寶珠以常現為內。金藏以不現為外也。
善男子眾生佛性非有非無(至)眾生佛性非有非無。
案。僧亮曰。辨有無相續中道也。虛空於人。不可見有常。不可見定有也。佛性亦不可見有非常。不可見不定有。有不同空。是有中道也。菟角於人。是無定無也。佛性於人。是無不定無。是無中道也。非有非無者。非虛空之有。非無非菟角
【現代漢語翻譯】 現代漢語譯本： 並非如此。佛性的道理，不在於內部，也不在於外部。先提出六入（眼、耳、鼻、舌、身、意六種感覺器官），是爲了顯明這個道理。如果說僅僅是內部或外部的兩種情況，都是不恰當的。現在說佛性，是藉助於內部和外部，將兩者結合起來運用，這樣才具有真正的正因，才具有境界因，不能脫離這種結合而成就。所以就結合運用的功用來說，這就是中道。在辨別結合運用中，有五種不同的說法，這便是第一種說法。
『複次，善男子，云何名為非內非外（乃至）是名分別答。』
（僧宗的註解：）第二種說法是就緣因而論，以闡明結合運用。
『複次，善男子，或言佛性（乃至）亦名內外，是名中道。』
（僧宗的註解：）第三種說法是就果上的真應而論，以闡明結合運用。
『複次，善男子，或有說言（乃至）亦名內外，是名中道。』
（僧宗的註解：）第四種說法是就聞慧（聽聞佛法而獲得的智慧）和思慧（通過思考佛法而獲得的智慧）而論，以闡明結合運用。
『複次，善男子，或有說言（乃至）亦內亦外，是名中道。』
（僧宗的註解：）第五種說法是簡略地舉出修行，以闡明結合運用。大意是爲了闡明因果既非內部也非外部。支流有這五種不同的說法，都是爲了闡明結合運用。
『複次，善男子，或有說言（乃至）亦內亦外，是名中道。』
（僧宗的註解：）寶珠以常常顯現為內部，金藏以不顯現為外部。
『善男子，眾生佛性非有非無（乃至）眾生佛性非有非無。』
（僧亮的註解：）辨別有和無的相續，就是中道。虛空對於人來說，不能說它恒常存在，也不能說它一定存在。佛性也不能說它恒常存在，也不能說它不一定存在。有不同於虛空，是有中道。兔角對於人來說，是確定不存在的。佛性對於人來說，是不確定不存在的，是無中道。『非有非無』，不是虛空的有，也不是兔角的無。
【English Translation】 English version: It is not so. The principle of Buddha-nature is neither internal nor external. The six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) are mentioned first to clarify this meaning. If it is said to be only internal or external, both are inappropriate. Now, when we speak of Buddha-nature, it is through the aid of both internal and external factors, combining them for use, that we have the true direct cause and the cause of the realm. It cannot be achieved apart from this combination. Therefore, in terms of the function of combined use, this is the Middle Way. In discerning the combined use, there are five different perspectives; this is the first.
'Furthermore, good man, what is meant by neither internal nor external (up to) this is called a discriminating answer.'
(Commentary by Monk Zong:) The second perspective is based on the contributing cause (緣因), clarifying the combined use.
'Furthermore, good man, some say Buddha-nature (up to) is also called internal and external; this is called the Middle Way.'
(Commentary by Monk Zong:) The third perspective is based on the true response (真應) on the fruition, clarifying the combined use.
'Furthermore, good man, some say (up to) is also called internal and external; this is called the Middle Way.'
(Commentary by Monk Zong:) The fourth perspective is based on the wisdom of hearing (聞慧, wisdom gained from listening to the Dharma) and the wisdom of thinking (思慧, wisdom gained from contemplating the Dharma), clarifying the combined use.
'Furthermore, good man, some say (up to) is both internal and external; this is called the Middle Way.'
(Commentary by Monk Zong:) The fifth perspective briefly mentions practice, clarifying the combined use. The main idea is to clarify that cause and effect are neither internal nor external. The branches have these five different perspectives, all clarifying the combined use.
'Furthermore, good man, some say (up to) is both internal and external; this is called the Middle Way.'
(Commentary by Monk Zong:) The jewel is considered internal because it is constantly manifest, while the gold mine is considered external because it is not manifest.
'Good man, the Buddha-nature of sentient beings is neither existent nor non-existent (up to) the Buddha-nature of sentient beings is neither existent nor non-existent.'
(Commentary by Monk Liang:) Discriminating the continuity of existence and non-existence is the Middle Way. For humans, emptiness cannot be said to be constantly existent, nor can it be said to be definitely existent. Similarly, Buddha-nature cannot be said to be constantly existent, nor can it be said to be not definitely existent. Existence is different from emptiness; it is the Middle Way of existence. A rabbit's horn, for humans, is definitely non-existent. Buddha-nature, for humans, is not definitely non-existent; it is the Middle Way of non-existence. 'Neither existent nor non-existent' is not the existence of emptiness, nor is it the non-existence of a rabbit's horn.
之無。亦有者。是當有也。亦無者。是現無也。僧宗曰。此第二以非有非無。釋內外也。言所以爾者。正以非有故非內。正以非無故非外。佛性雖有。非如虛空者。言虛空體無。故見在於人有用。佛性見雖無。而當必有。不同空也。無故不同菟角者。言菟角是永無。此性非永無。故不同也。寶亮曰。外道計虛空是定性有法。然佛性雖有。而是當有之有。不同外道所計之有也。又不同菟角之無。菟角必不生。佛性是可生。豈得同此之永無之無也。道慧記曰。明虛空于現在雖有。而虛空終不可睹見。而佛性之有。可以心眼了了睹見也。內則是有。外則是無。不內故非有。不外故非無。所以是有無中道也。智秀曰。第二寄六因緣。辨非有非無中道也。此第一因緣也。
善男子若有人問是種子中(至)眾生佛性亦復如是。
案。僧亮曰。以譬申其旨也。時節有異。其體是一者。花果是樹分。而樹是有分。樹分則時異。有分則體一。體一則有。時異則無也。僧宗曰。明諸法非先有無。況正因佛性。非有無也。寶亮曰。外道計言。外四大力強。能增長內四大。而內四大力弱。不能增長外四大也。今佛言不爾。無有外四大力。獨能增長內四大者。何以然。如穀子是內。地水等是外。若言力強故能增者。何故水土與穀子。
【現代漢語翻譯】 現代漢語譯本 『之無。亦有者。是當有也。亦無者。是現無也。』意思是說，『無』也包含『有』，這是指將來會有；『無』也指現在沒有。僧宗說，這第二段是用非有非無來解釋內外。之所以這樣說，正是因為非有所以不是內，正是因為非無所以不是外。佛性雖然有，但不是像虛空那樣。虛空本體是空無，所以對人來說有利用價值。佛性雖然看似沒有，但將來必定會有，這和虛空不同。說它和兔角不同，是因為兔角是永遠不會有的，而佛性不是永遠沒有，所以和兔角不同。寶亮說，外道認為虛空是定性存在的法。然而佛性雖然有，但這是指將來會有的『有』，和外道所認為的『有』不同。又和兔角的『無』不同，兔角是必定不會產生的，而佛性是可以產生的，怎麼能和兔角這種永遠沒有的『無』相同呢？道慧記說，說明虛空在現在雖然存在，但虛空終究是無法看見的。而佛性的『有』，可以用心眼清楚地看見。內在就是有，外在就是無。不內所以不是有，不外所以不是無。所以是有無的中道。智秀說，第二段借用六種因緣，來辨明非有非無的中道。這是第一種因緣。
『善男子若有人問是種子中(至)眾生佛性亦復如是。』
案。僧亮說，這是用比喻來闡述它的主旨。時節不同，但本體是一樣的。花和果是樹的一部分，而樹是有分。樹分是時間不同，有分是本體一樣。本體一樣就是有，時間不同就是無。僧宗說，說明諸法不是先有或先無，更何況是正因佛性，也不是有或無。寶亮說，外道認為，外在的四大力量強大，能夠增長內在的四大，而內在的四大力量弱小，不能增長外在的四大。現在佛說不是這樣。沒有外在的四大力量，能夠單獨增長內在的四大。為什麼這樣說呢？比如穀子是內在的，地水等是外在的。如果說力量強大就能增長，那麼為什麼水土和穀子...
【English Translation】 English version 『That which is 『no,』 also 『exists.』 This refers to what will exist in the future. That which is 『no,』 also refers to what is currently non-existent.』 The monk Zong said, this second section uses neither existence nor non-existence to explain the internal and external. The reason for this is precisely because it is not existence, therefore it is not internal; precisely because it is not non-existence, therefore it is not external. Although Buddha-nature exists, it is not like emptiness. Emptiness is inherently void, so it is useful to people. Although Buddha-nature seems non-existent, it will certainly exist in the future, which is different from emptiness. It is different from rabbit horns because rabbit horns will never exist, while Buddha-nature is not eternally non-existent, so it is different from rabbit horns. Bao Liang said, externalists believe that emptiness is a fixedly existing dharma. However, although Buddha-nature exists, it refers to the 『existence』 that will exist in the future, which is different from the 『existence』 that externalists believe in. It is also different from the 『non-existence』 of rabbit horns. Rabbit horns will certainly not arise, while Buddha-nature can arise, so how can it be the same as the 『non-existence』 of rabbit horns that will never exist? Dao Hui Ji said, it explains that although emptiness exists in the present, emptiness ultimately cannot be seen. However, the 『existence』 of Buddha-nature can be clearly seen with the mind's eye. Internal is existence, external is non-existence. Not internal, therefore it is not existence; not external, therefore it is not non-existence. Therefore, it is the Middle Way of existence and non-existence. Zhi Xiu said, the second section borrows the six causes and conditions to distinguish the Middle Way of neither existence nor non-existence. This is the first cause and condition.
『Good man, if someone asks about the seed (to) the Buddha-nature of sentient beings is also like this.』
According to Seng Liang, this uses a metaphor to explain its main point. The seasons are different, but the essence is the same. Flowers and fruits are part of the tree, and the tree has a share of existence. The tree's share is different in time, and the share of existence is the same in essence. The same essence is existence, and different times are non-existence. The monk Zong said, it explains that all dharmas are not pre-existent or pre-non-existent, let alone the Buddha-nature of the right cause, which is neither existence nor non-existence. Bao Liang said, externalists believe that the external four great elements are powerful and can increase the internal four great elements, while the internal four great elements are weak and cannot increase the external four great elements. Now the Buddha says it is not so. There is no external four great elements that can independently increase the internal four great elements. Why is this so? For example, grain seeds are internal, and earth and water are external. If it is said that strength can increase, then why do soil and water and grain seeds...
初並時不即生。要待后時方生。而不爾。當知先有穀子為正因。后得水土為緣因。故次第得生。何容直外四大力。能增長於內四大耶。智秀曰。第二因緣寄辨種子。以明理也。所以者何。以下逆取伏難之意也。明雖複果不即子而有果必關子。雖復時節先後而始終。得為不異一假。故得稱言子有于果也。
若言眾生中有佛性者(至)應定答言亦生不生。
案。僧亮曰。已釋中道竟。今舉其以明乖中道也。有凈不凈者。釋學與無學。相續是一。不凈名學。謂眾生也。凈名無學。謂佛也。豈容學中。別有無學耶。定言亦生不生者。中道之旨既顯。合結勸。令識定答之要也。智秀曰。復釋一伏難也。緣聞上說。及釋伏難。便生執云。別有果法。已在因中。今明眾生即是者。約不異假以明眾生當得作故。故言即是以義而推。不得別有果法已在因中也。
大般涅槃經集解卷第六十六 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十七
廣明中道因果相生舉乳酪為譬 廣辨七種語因語果語等 舉恒河中七種眾生譬 釋第一常沒所謂一闡提 釋第二暫出還沒謂信不具足等 釋第三齣已則住謂聞法思惟如法而住等 釋第四齣以遍觀四方廣釋暖頂忍十六行 釋須陀
【現代漢語翻譯】 現代漢語譯本：最初並不會立即產生。需要等待之後的時間才能產生。如果不是這樣，應當知道先有穀子的種子作為正因，之後得到水土作為緣因，所以才能依次產生。怎麼能直接以外部的四大元素的力量，來增長內部的四大元素呢？智秀說：『第二，因緣是借用種子來辨明道理。』為什麼呢？以下是反過來採取駁倒對方提問的意思。說明即使果實不是直接從種子產生，但有果實一定與種子有關。即使時間上有先後，但始終可以認為是不異的一種假象，所以可以說種子存在於果實之中。
如果說眾生中有佛性（Buddha-nature）的話，（直到）應該肯定地回答說既生也不生。
根據僧亮的說法：『已經解釋了中道（Middle Way）的含義。現在舉出它來說明違背中道的情況。』『有凈不凈』，解釋的是有學（learner）和無學（no-learner）。相續是一體的，不凈名為有學，指的是眾生。凈名為無學，指的是佛。怎麼能容許在有學中，另外存在一個無學呢？『肯定地說既生也不生』，中道的宗旨既然已經顯明，應該總結勸導，使人認識到肯定回答的關鍵。智秀說：『再次解釋一個駁倒對方提問的情況。』因為聽到上面的說法，以及對駁倒對方提問的解釋，就產生執著，認為另外存在一個果法，已經存在於因中。現在說明眾生就是佛性，是用不異的假象來說明眾生將來能夠成佛。所以說『就是』是用義理來推導，不能認為另外存在一個果法已經存在於因中。
《大般涅槃經集解》卷第六十六 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第六十七
廣泛闡明中道因果相生的關係，用乳酪作為比喻；廣泛辨析七種語因、語果、語等；用恒河中七種眾生來比喻；解釋第一種常沒，指的是一闡提（icchantika，指斷善根的人）；解釋第二種暫出還沒，指的是信心不具足等；解釋第三種出已則住，指的是聽聞佛法、思維佛法、如法而住等；解釋第四種出以遍觀四方，廣泛解釋暖位、頂位、忍位、十六行；解釋須陀洹（Srotapanna，入流果）
【English Translation】 English version: Initially, it does not arise immediately. It needs to wait for a later time to arise. If it were not so, one should know that first there is the grain seed as the direct cause (hetu), and later it obtains water and soil as the contributing cause (pratyaya), so it can arise in sequence. How can the power of the external four great elements (mahābhūta) directly increase the internal four great elements? Zhi Xiu said: 'Secondly, the condition is used to distinguish the seed to clarify the principle.' Why? The following is to take the meaning of refuting the opponent's question. It clarifies that even though the fruit does not arise directly from the seed, the existence of the fruit is certainly related to the seed. Even though there is a sequence in time, it can always be considered a non-different illusion, so it can be said that the seed exists in the fruit.
If it is said that sentient beings have Buddha-nature (Buddha-dhātu), (until) one should definitely answer that it both arises and does not arise.
According to Sengliang: 'The meaning of the Middle Way (Madhyamā) has already been explained. Now it is brought up to illustrate the situation of deviating from the Middle Way.' 'Having purity and impurity' explains the learners (śaikṣa) and the non-learners (aśaikṣa). Continuity is one, impurity is called learner, referring to sentient beings. Purity is called non-learner, referring to the Buddha. How can it be allowed that within the learner, there is another non-learner? 'Definitely saying that it both arises and does not arise,' since the purpose of the Middle Way has already been clarified, it should be summarized and encouraged to make people realize the key to a definite answer. Zhi Xiu said: 'Explain another situation of refuting the opponent's question again.' Because of hearing the above statement and the explanation of refuting the opponent's question, one becomes attached and thinks that there is another fruit-dharma (phala-dharma) that already exists in the cause. Now explaining that sentient beings are Buddha-nature is to use the non-different illusion to explain that sentient beings will be able to become Buddhas in the future. Therefore, saying 'is' is to deduce it with reason, and one cannot think that there is another fruit-dharma that already exists in the cause.
Great Nirvana Sutra Collected Commentaries, Volume Sixty-Six Taisho Tripitaka Volume 37 No. 1763 Great Nirvana Sutra Collected Commentaries
Great Nirvana Sutra Collected Commentaries, Volume Sixty-Seven
Extensively explain the relationship of the arising of cause and effect in the Middle Way, using milk and cheese as a metaphor; extensively distinguish the seven kinds of speech-cause, speech-effect, and speech-equality; use the seven kinds of sentient beings in the Ganges River as a metaphor; explain the first kind of constant drowning, referring to the icchantika (one who has severed their roots of goodness); explain the second kind of temporary emergence and drowning, referring to those who do not have sufficient faith, etc.; explain the third kind of emergence and abiding, referring to those who hear the Dharma, contemplate the Dharma, and abide in accordance with the Dharma, etc.; explain the fourth kind of emergence and observing all directions, extensively explaining the stages of warmth, peak, forbearance, and the sixteen aspects; explain the Srotapanna (stream-enterer)
洹所斷煩惱猶如四十里水其餘在者如一毛渧乃至銜物堅持等譬釋第五遍觀已行即斯陀含
迦葉品之第五
世尊如世人說乳中有酪是義云何。
案。僧亮曰。別舉偏執者。所說慾障其過也。智秀曰。此下第三因緣。舉世人所說。因中有果。故能生果。咨佛以求解也。道慧記曰。故如師子吼中。亦作先已有難。此中引出。欲令佛廣明非有非無理也。
善男子若有說言乳中有酪(至)若言無酪是名虛妄。
案。僧亮曰。有早計之過也。僧宗曰。第三寄譬。以遣著也。若言已有。即是執著。即是常見。若言都無。復為妄語也。智秀曰。佛以兩復。次釋此問也。初一複次先破妄。后一複次設反質之難。若使乳酪是一者。酪何不在前出也。
離是二事應定說言(至)乳生冷病酪生熱病。
案。僧宗曰。因時無果。故言亦無。必能生果。故言亦有也。色味異者。乳白而甜。酪黃而酢也。
善男子若言乳中有酪性者(至)先無今有是無常法。
案。僧亮曰。計常之家。說因中有果。其過不同。一謂乳中有酪。微不可見。如器中有果。而果與器異。二謂乳即是酪。酪即是乳。俱名隨時變。其體常一。故云名有先後。其實無異也。道慧記曰。若使五味一時而有者。誰作次第。先乳
【現代漢語翻譯】 現代漢語譯本：
洹水所斷的煩惱，就像四十里長的水流一樣多，剩餘的煩惱就像一滴水。乃至像用嘴銜物並堅持不放這樣的行為，都譬喻第五遍觀已經完成，達到了斯陀含（Sotapanna，須陀洹果的二果）的境界。
迦葉品第五
世尊，如果世人說牛奶中含有酪，這是什麼意思呢？
案：僧亮說，這是特別指出那些偏執的人，他們所說的話是爲了掩蓋自己的過失。智秀說，這是第三個因緣，引用世人的說法，認為因中含有果，所以才能產生果。因此向佛請教以求解惑。道慧記說，就像《師子吼經》中一樣，先提出疑問。這裡引出這個問題，是爲了讓佛廣泛闡明非有非無的道理。
善男子，如果有人說牛奶中含有酪，或者說牛奶中沒有酪，這都是虛妄的。
案：僧亮說，這是過早地進行推斷的過失。僧宗說，這是第三個用比喻來消除執著。如果說已經有了，那就是執著，就是常見。如果說完全沒有，那就是妄語。智秀說，佛用兩個『複次』來解釋這個問題。第一個『複次』先破除虛妄，第二個『複次』假設反駁的質問，如果牛奶和酪是一樣的，為什麼酪不能先出現呢？
離開這兩種說法，應該確定地說，牛奶生冷病，酪生熱病。
案：僧宗說，在因的時候沒有果，所以說也沒有。必定能生果，所以說也有。顏色和味道不同，牛奶是白色且甜的，酪是黃色且酸的。
善男子，如果說牛奶中含有酪的性質，那麼先沒有而後有，這是無常的法則。 案：僧亮說，執著于常的人，認為因中含有果，他們的過失不同。一種認為牛奶中含有酪，但非常微小，看不見，就像容器中有果實，但果實和容器是不同的。另一種認為牛奶就是酪，酪就是牛奶，名稱隨著時間而變化，但本體始終如一，所以說名稱有先後，但實際上沒有區別。道慧記說，如果五味同時存在，誰來安排順序呢？先是牛奶。
【English Translation】 English version:
The afflictions severed by the Huan River are as numerous as a forty-li (Chinese mile) long stream, while the remaining afflictions are like a single drop of water. Even actions like holding something in the mouth and persisting, are metaphors for the completion of the fifth contemplation, reaching the state of Sotapanna (the second stage of Stream-Enterer).
Chapter Five: Kasyapa
World Honored One, if people say that there is cheese in milk, what does that mean?
Note: Sengliang said, this specifically points out those who are biased, and what they say is to cover up their faults. Zhixiu said, this is the third cause and condition, citing the saying of people that the cause contains the effect, so it can produce the effect. Therefore, he asks the Buddha for clarification to resolve his doubts. Daohui Ji said, just like in the 'Lion's Roar Sutra', a question is raised first. Here, this question is brought up to allow the Buddha to broadly explain the principle of neither existence nor non-existence.
Good man, if someone says that there is cheese in milk, or that there is no cheese in milk, both are false.
Note: Sengliang said, this is the fault of making premature inferences. Sengzong said, this is the third metaphor used to eliminate attachment. If it is said that it already exists, that is attachment, that is eternalism. If it is said that it does not exist at all, that is a lie. Zhixiu said, the Buddha uses two 'moreover' to explain this question. The first 'moreover' first breaks the falsehood, and the second 'moreover' assumes a rebuttal question. If milk and cheese are the same, why can't cheese appear first?
Apart from these two statements, it should be definitely said that milk causes cold sickness, and cheese causes heat sickness.
Note: Sengzong said, there is no fruit at the time of the cause, so it is said that there is also none. It will definitely produce fruit, so it is said that there is also. The color and taste are different, milk is white and sweet, and cheese is yellow and sour.
Good man, if it is said that milk contains the nature of cheese, then it is non-existent first and then existent, this is the law of impermanence.
Note: Sengliang said, those who are attached to permanence believe that the cause contains the effect, and their faults are different. One believes that milk contains cheese, but it is very small and invisible, just like a container contains fruit, but the fruit and the container are different. The other believes that milk is cheese, and cheese is milk, the name changes with time, but the substance is always the same, so it is said that the name has a sequence, but in fact there is no difference. Daohui Ji said, if the five flavors exist at the same time, who will arrange the order? First is milk.
次酪。乃至醍醐耶。智秀曰。未見聞有酪在乳前。必同時者。乳有何緣必不后。酪不在前。故知乳時必無酪。
善男子若有說言乳有酪性(至)心不等故故名虛妄。
案。僧亮曰。為水生意也。謂汝若以見從乳生酪。不從水生。證乳有酪性。此非證也。何者乳是近因。酪是遠因。汝見近。不見遠也。其實二俱是因。而言一有一無。此心不等也。智秀曰。此下第四因緣。取彼異人執意也。其云所以得知乳已。有酪性者。以能生酪故。如水無酪。故不生也。此中有四。複次破之。第一責令草中亦有乳。作必不等之難。第二責令酪中有出乳之過。第三引經為證。第四舉四因和合。故生眼識。正說因有生果之理也。此即第一難也。
善男子若言乳中定有酪者(至)非有酪性非無酪性。
案。僧亮曰。若使乳酪二性是一者。則應互為因果也。僧宗曰。並責也。若使因中有果者。果中亦應有因也。智秀曰。第二難也。既云一時有則同有也。
善男子是故如來於是經中(至)應說眾生佛性亦無。
案。智秀曰。第三引經為證。顯中道也。
善男子四事和合生於眼識(至)乳中酪性亦復如是。
案。僧亮曰。此四事和合。而三是色性唯識。一事非是色性。既因果性異。以此證無也。
【現代漢語翻譯】 現代漢語譯本： 是先有乳，然後才有酪，乃至醍醐嗎？智秀回答說：『我從未聽說過酪在乳之前就存在的，它們一定是同時產生的。如果乳一定在後，那又是什麼原因呢？酪不在乳之前，所以可以知道乳存在的時候一定沒有酪。』
『善男子，如果有人說乳中本來就具有酪的性質，（以至於）心不平等，所以才說是虛妄。』
僧亮解釋說：『這是爲了說明水也能產生東西。』意思是說，如果你認為從乳中能產生酪，而不是從水中產生，以此來證明乳具有酪的性質，這並不是正確的論證。為什麼呢？因為乳是近因，酪是遠因。你只看到了近因，沒有看到遠因。實際上，乳和水都是產生酪的因，但你卻說一個有，一個沒有，這就是心不平等。智秀說：『下面是第四個因緣，用來駁斥那些執著于自己觀點的人。』他們說，之所以認為乳中已經具有酪的性質，是因為乳能夠產生酪，就像水沒有酪的性質，所以不能產生酪一樣。這裡面有四點，再次進行駁斥。第一，責問他們，按照這種說法，草中也應該有乳，這是『必不等』的責難。第二，責問他們，酪中應該能產生乳，這是過失。第三，引用佛經作為證據。第四，舉出四種因緣和合，才能產生眼識，正是爲了說明因能夠產生果的道理。這也就是第一種責難。
『善男子，如果有人說乳中一定有酪，（以至於）既不是有酪的性質，也不是沒有酪的性質。』
僧亮解釋說：『如果乳和酪的性質是一樣的，那麼它們就應該互為因果。』僧宗說：『這是並列的責難。』如果因中已經有果，那麼果中也應該有因。智秀說：『這是第二種責難。既然說一時存在，那就應該同時存在。』
『善男子，所以如來在經中說，（以至於）應該說眾生也沒有佛性。』
智秀說：『這是第三個引用佛經作為證據，爲了彰顯中道。』
『善男子，四種事物和合才能產生眼識，（以至於）乳中的酪的性質也是如此。』
僧亮解釋說：『這四種事物和合，其中三種是色性，只有識不是色性。既然因果的性質不同，就用這個來證明沒有酪性。』
【English Translation】 English version: Is it that first there is milk, then cheese, and then ghee? Zhi Xiu replied: 'I have never heard of cheese existing before milk; they must be simultaneous. If milk must come later, what is the reason? Cheese does not exist before milk, so it can be known that when milk exists, there is definitely no cheese.'
'Good man, if someone says that milk inherently has the nature of cheese, (to the extent that) the mind is not equal, therefore it is said to be false.'
Sengliang explained: 'This is to explain that water can also produce things.' It means that if you think that cheese can be produced from milk, but not from water, to prove that milk has the nature of cheese, this is not a correct argument. Why? Because milk is the near cause, and cheese is the distant cause. You only see the near cause, but not the distant cause. In fact, both milk and water are the causes of producing cheese, but you say one has it and the other does not, which is an unequal mind. Zhi Xiu said: 'The following is the fourth cause, used to refute those who are attached to their own views.' They say that the reason why they think that milk already has the nature of cheese is because milk can produce cheese, just like water does not have the nature of cheese, so it cannot produce cheese. There are four points here, which are refuted again. First, ask them, according to this statement, there should also be milk in the grass, which is the difficulty of 'necessarily unequal'. Second, ask them, cheese should be able to produce milk, which is a fault. Third, quote the Buddhist scriptures as evidence. Fourth, cite the combination of four causes to produce eye consciousness, which is precisely to explain the principle that cause can produce effect. This is the first difficulty.
'Good man, if someone says that there must be cheese in milk, (to the extent that) it is neither the nature of having cheese nor the nature of not having cheese.'
Sengliang explained: 'If the natures of milk and cheese are the same, then they should be mutually cause and effect.' Sengzong said: 'This is a parallel difficulty.' If there is already an effect in the cause, then there should also be a cause in the effect. Zhi Xiu said: 'This is the second difficulty. Since it is said to exist at the same time, it should exist simultaneously.'
'Good man, therefore, the Tathagata said in the sutra, (to the extent that) it should be said that sentient beings also do not have Buddha-nature.'
Zhi Xiu said: 'This is the third quotation of the Buddhist scriptures as evidence, in order to highlight the Middle Way.'
'Good man, four things combine to produce eye consciousness, (to the extent that) the nature of cheese in milk is also like this.'
Sengliang explained: 'These four things combine, three of which are of the nature of form, and only consciousness is not of the nature of form. Since the natures of cause and effect are different, this is used to prove that there is no cheese nature.'
僧宗曰。更舉顯譬。明因中無也。如四事和合。故生識。就空明之中求識。云何可得耶。智秀曰。第四正說因有生果之理也。
若有說言水無酪性(至)從此四事應生耳識。
案。僧亮曰。因有近遠。近名正因。遠名緣因。緣因則同。正因則異。故言異因異果也。僧宗曰。法生不同。非是有生性也。乳是酪因故生。余非因故不生也。如酪唯是乳果。非余家之果也。智秀曰。第五因緣也。舉余因法中無果。以證乳中有酪性也。以三複次破之也。初舉異因異果。明以正因故。酪從乳有。不從水生。又舉生識及取蘇法。以成酪從乳有。不得托水也。第二引經為證。第三舉監性咸。直顯因中本無酪果性也。
善男子離於方便乳中得酪(至)亦應如是離方便得。
案。僧宗曰。離謂多方便也。如以一渧。頗求樹汁。即便成酪。而生蘇亦爾。要假五緣。當知生法不同也。亦應離方便者。亦應離多方便也。智秀曰。猶第一複次中一事。助成難也。
善男子是故我於是經中說(至)故法有因滅故法無。
案。智秀曰。第二複次引經為證也。
善男子如鹽性咸能令非咸(至)以余緣故而得咸也。
案。僧宗曰。重證無性也。智秀曰。第三複次。直顯因中無果。
若言一切不咸之
【現代漢語翻譯】 現代漢語譯本 僧宗說：『再舉一個明顯的比喻，來說明因中沒有（果）。比如四事和合，所以產生識。在空明之中尋求識，怎麼可能得到呢？』智秀說：『這是第四段，正式說明因有生果的道理。』
『如果有人說水中沒有酪的性質（直到），那麼從此四事應該產生耳識。』
按：僧亮說：『因有近有遠。近的叫做正因，遠的叫做緣因。緣因相同，正因則不同。所以說異因異果。』僧宗說：『法的產生不同，不是有生性。乳是酪的因，所以能生；其餘不是因，所以不能生。比如酪只是乳的果，不是其他東西的果。』智秀說：『這是第五段，因緣。舉其他因法中沒有果，來證明乳中有酪的性質。用三重複次來破斥它。』首先舉異因異果，說明因為是正因，所以酪從乳中產生，不是從水中產生。又舉產生識以及提取酥的方法，來成就酪從乳中產生，不能依賴於水。第二，引用經文作為證據。第三，舉鹽的鹹味，直接顯示因中本來沒有酪的果性。
『善男子，離開方便，乳中得到酪（直到），也應該像這樣離開方便得到。』
按：僧宗說：『離開，是指多種方便。比如用一滴頗求樹汁，就能變成酪。而生酥也是這樣，需要藉助五種因緣。應當知道生法不同。也應該離開方便，是指也應該離開多種方便。』智秀說：『就像第一重複次中的一件事，幫助成就困難。』
『善男子，所以我在這部經中說（直到），所以法有因滅，所以法無。』
按：智秀說：『這是第二重複次，引用經文作為證據。』
『善男子，比如鹽的咸效能夠使不鹹的（直到），因為其餘的因緣而得到鹹味。』
按：僧宗說：『再次證明沒有自性。』智秀說：『這是第三重複次，直接顯示因中沒有果。
『如果說一切不鹹的』
【English Translation】 English version Monk Zong said, 'Let's use another clear analogy to illustrate that there is nothing (of the result) in the cause. For example, the four elements come together, and thus consciousness arises. How can one find consciousness in the midst of emptiness and clarity?' Zhi Xiu said, 'This is the fourth section, formally explaining the principle that cause has the reason to produce effect.'
'If someone says that there is no cheese nature in water (until), then from these four elements, ear consciousness should arise.'
Note: Monk Liang said, 'Causes have near and far. The near is called the direct cause, and the far is called the conditional cause. The conditional causes are the same, but the direct causes are different. Therefore, it is said that different causes produce different effects.' Monk Zong said, 'The arising of dharmas is different; it is not that there is an inherent nature of arising. Milk is the cause of cheese, so it can arise; other things are not the cause, so they cannot arise. For example, cheese is only the result of milk, not the result of other things.' Zhi Xiu said, 'This is the fifth section, on causes and conditions. He cites the absence of results in other causal dharmas to prove that there is a cheese nature in milk. He refutes it with three repeated arguments.' First, he cites different causes and different effects to show that because it is the direct cause, cheese arises from milk, not from water. He also cites the arising of consciousness and the method of extracting ghee to establish that cheese arises from milk and cannot rely on water. Second, he cites scriptures as evidence. Third, he cites the saltiness of salt to directly show that there is originally no cheese result nature in the cause.
'Good man, apart from skillful means, cheese is obtained from milk (until), it should also be obtained apart from skillful means in this way.'
Note: Monk Zong said, 'Apart from, refers to many skillful means. For example, with a drop of Poqiu tree sap, it can be transformed into cheese. And the production of ghee is also like this, requiring the aid of five conditions. It should be known that the arising of dharmas is different. Also, apart from skillful means, refers to also apart from many skillful means.' Zhi Xiu said, 'It is like one thing in the first repeated argument, helping to accomplish the difficulty.'
'Good man, therefore I said in this sutra (until), therefore dharma has cause to cease, therefore dharma is not.'
Note: Zhi Xiu said, 'This is the second repeated argument, citing scriptures as evidence.'
'Good man, for example, the saltiness of salt can make the non-salty (until), because of other conditions, it obtains saltiness.'
Note: Monk Zong said, 'Again proving no self-nature.' Zhi Xiu said, 'This is the third repeated argument, directly showing that there is no result in the cause.
'If it is said that everything is not salty'
物(至)不咸之物亦復如是。
案。僧亮曰。為外生意。答上難也。謂不咸之物。雖有咸性微故。不知求外咸以發也。僧宗曰。並其有性也。若言不咸之物。有咸性故。須監發者。今見不咸之物。置咸物中。其味則正可得。而鹽中亦有微不咸性耶。若爾者。咸與不咸。各有二性。何故不合之時。不可獨用耶。故知諸法先無果也。智秀曰。第六因緣也以三複次破之。第一責各有二性。第二由其故執。因中非無果體。如要假外四大而增故。仍及質責之。若先有者。不應次第也。第三更舉尸利沙果。以證因中無先有果。此即第一也。
若言外四大種力能增長(至)四大亦復如是。
案。僧亮曰。若五味次第。已有者。不應假言一切法皆假外也。智秀曰。第二複次反責。不應次第也。
若說從外四大增內四大(至)不因於外四大而增。
案。僧亮曰。四大力均。自有力生長。內不增外。外不增內也。僧宗曰。並其義也。若言外法有內者。今不見內能增外也。智秀曰。第三複次。更舉尸利涉果。以證因中先無果之旨。
善男子如我所說十二部(至)如是等經名隨自意說。
案。僧亮曰。經教所辨。法相本宣佛意。上以明法不定。此明佛意不定也。僧宗曰。第四段也。明如來善知法相
【現代漢語翻譯】 現代漢語譯本： 不鹹的東西也是如此。（至：指代前文所討論的鹹味，此處引申為某種性質或狀態）
【註釋】僧亮說：這是爲了對外生意的說法進行辯駁。意思是說，不鹹的東西，即使有微弱的鹹味性質，也不會主動去尋求外在的鹹味來激發它。僧宗說：這是連同其本性一起否定。如果說不鹹的東西，因為有鹹味性質，所以需要藉助鹽來激發，那麼現在看到不鹹的東西，放在鹹的東西中，它的味道才變得正常，難道鹽中也有微弱的不鹹的性質嗎？如果這樣，咸與不咸，各有兩種性質，為什麼不混合的時候，就不能單獨發揮作用呢？所以知道諸法（dharma）最初是沒有果的。智秀說：這是第六個因緣，用三重反駁來破斥它。第一重是責備各有兩種性質。第二重是由於他們固執地認為，因中並非沒有果的本體，比如需要藉助外在的四大（mahābhūta）來增長，所以仍然進行質問。如果先前就存在，就不應該有次第。第三重是再次舉出尸利沙果（śirīṣa-phala，一種植物的果實）來證明因中沒有先前就存在的果。這就是第一重反駁。
如果說外在的四大種（mahābhūta）的力量能夠增長（至：指代增長的結果），那麼內在的四大也是如此。
【註釋】僧亮說：如果五味（pañcarasa）的次第已經存在，就不應該說一切法（dharma）都是藉助外在條件。智秀說：這是第二重反駁，反過來責備不應該有次第。
如果說從外在的四大增長內在的四大（至：指代增長的方式），那麼內在的四大不是因為外在的四大而增長。
【註釋】僧亮說：四大力量均衡，自然有力量生長，內在的四大不增長外在的四大，外在的四大也不增長內在的四大。僧宗說：這是連同其意義一起否定。如果說外在的法有內在的法，那麼現在看不到內在的法能夠增長外在的法。智秀說：這是第三重反駁，再次舉出尸利涉果（śirīṣa-phala）來證明因中先前沒有果的宗旨。
善男子，正如我所說的十二部經（dvādaśāṅga-buddhavacana，佛經的十二種分類）（至：指代經的名稱），像這樣的經，名稱是隨自己的意思而說的。
【註釋】僧亮說：經教所闡述的，法相（dharma-lakṣaṇa）本來是爲了宣揚佛意。上面是爲了說明法不是固定的，這裡是爲了說明佛意也不是固定的。僧宗說：這是第四段，說明如來（tathāgata）善於了解法相。
【English Translation】 English version: Things that are not salty are also like this. (至: Refers to the saltiness discussed earlier, here extended to mean a certain nature or state)
[Note] Saṃghalabdha said: This is to refute the statement about external business. It means that things that are not salty, even if they have a slight salty nature, will not actively seek external saltiness to stimulate it. Saṃghaghosha said: This is denying it along with its inherent nature. If it is said that things that are not salty need to be stimulated by salt because they have a salty nature, then now seeing things that are not salty, when placed in salty things, their taste becomes normal. Does this mean that there is also a slight non-salty nature in salt? If so, saltiness and non-saltiness each have two natures. Why can't they function independently when they are not mixed? Therefore, it is known that all dharmas (dharma) initially have no result. Zhi Xiu said: This is the sixth cause and condition, refuting it with a threefold rebuttal. The first rebuttal is to blame each for having two natures. The second rebuttal is due to their stubborn belief that there is no fruit body in the cause, such as needing to rely on the external four great elements (mahābhūta) to grow, so they are still questioned. If it existed beforehand, there should be no sequence. The third rebuttal is to again cite the śirīṣa fruit (śirīṣa-phala, a type of plant fruit) to prove that there is no pre-existing fruit in the cause. This is the first rebuttal.
If it is said that the power of the external four great elements (mahābhūta) can increase (至: Refers to the result of the increase), then the internal four great elements are also like this.
[Note] Saṃghalabdha said: If the sequence of the five tastes (pañcarasa) already exists, it should not be said that all dharmas (dharma) rely on external conditions. Zhi Xiu said: This is the second rebuttal, conversely blaming that there should be no sequence.
If it is said that the internal four great elements increase from the external four great elements (至: Refers to the way of increase), then the internal four great elements do not increase because of the external four great elements.
[Note] Saṃghalabdha said: The power of the four great elements is balanced, and there is a natural power to grow. The internal four great elements do not increase the external four great elements, and the external four great elements do not increase the internal four great elements. Saṃghaghosha said: This is denying it along with its meaning. If it is said that the external dharma has the internal dharma, then now it is not seen that the internal dharma can increase the external dharma. Zhi Xiu said: This is the third rebuttal, again citing the śirīṣa fruit (śirīṣa-phala) to prove the principle that there is no fruit in the cause beforehand.
Good men, just as I have said in the twelve divisions of scriptures (dvādaśāṅga-buddhavacana, twelve categories of Buddhist scriptures) (至: Refers to the names of the scriptures), the names of such scriptures are spoken according to one's own intention.
[Note] Saṃghalabdha said: What the scriptures explain, the dharma-characteristics (dharma-lakṣaṇa) are originally to proclaim the Buddha's intention. The above is to explain that the dharma is not fixed, and this is to explain that the Buddha's intention is also not fixed. Saṃghaghosha said: This is the fourth section, explaining that the Tathāgata (tathāgata) is good at understanding dharma-characteristics.
。能隨自意語。如為欲界。說父母生身。不說無明。豈可承此言。而執著耶。寶亮曰。第三段遣著也。明佛語無方。不可偏執。勸學者虛懷也。言隨自意語者。佛是識法之人。當法相而說也。智秀曰。此下第二段。更寄一如意語隨緣。得為多種之說。況顯佛性中道。豈可偏執耶。有四翻。第一正寄語不定。明性不定也。第二明佛性。亦得作有無也。第三舉恒河為譬。第四簡得失也。道慧記曰。上已明內外中道。有無中道理。不可定執竟。今復明佛說不定。或隨自意。或隨他意。云何定執耶。
云何名為隨他意說(至)善哉長者是名隨他意說。
案。僧亮曰。佛意不惡。名隨他意也。僧宗曰。世間所說。佛亦隨說名。名隨自他。若非是理。隨他而說。是名隨他也。寶亮曰。應釋人根。非究竟之說。名隨他語也。
云何名為隨自他說(至)說無是處是名隨他說。
案。僧亮曰。隨三世智人所說。不相乖背也。
善男子如我所說十住菩薩(至)是名隨自他意說。
案。僧亮曰。因近則果易見。因遠則難知。以自見不見眾生。故名為少見也。僧宗曰。十地于佛不名為見。隨意故說。為少見也。寶亮曰。師子吼中。已兩三處。解釋此義例也。
善男子如來或時為一法故(至)然不離
【現代漢語翻譯】 現代漢語譯本：能隨著自己的意願說話。例如，對於欲界眾生，佛陀會說父母所生的身體，而不說無明（avidyā，對事物真相的無知）。怎麼可以聽了這些話就執著呢？寶亮說：『第三段是遣除執著。』說明佛陀的語言沒有固定的方式，不可偏執，勸勉學習者要虛懷若谷。『隨自意語』是指佛是認識法的人，是針對法的相狀而說的。智秀說：『這以下是第二段，進一步說明如意語隨著因緣而有多種說法，何況是彰顯佛性中道，怎麼可以偏執呢？』有四種解釋：第一，正是說明語言的不確定性，表明佛性沒有固定不變的性質。第二，說明佛性也可以說是『有』或『無』。第三，舉恒河（Ganges）為例。第四，簡別得失。道慧記說：『上面已經說明了內外中道，有無中道的道理，不可固定執著。現在又說明佛陀的說法是不固定的，有時隨著自己的意願，有時隨著他人的意願，怎麼可以固定執著呢？』 什麼是隨他意說（根據聽眾的意願而說）？（直到）『善哉，長者（kulapati，有德之人）！這叫做隨他意說。』 僧亮說：佛陀的意圖沒有惡意，這叫做隨他意。僧宗說：世間所說的，佛陀也隨著說，這叫做隨自他。如果不是真理，隨著他人而說，這叫做隨他意。寶亮說：應該解釋為針對不同人的根器而說，不是究竟的說法，這叫做隨他語。 什麼是隨自他說（根據自己的理解而說）？（直到）『說沒有這種事，這叫做隨他說。』 僧亮說：隨著過去、現在、未來三世智人所說的，不互相違背。 『善男子（kulaputra，對佛陀的尊稱）！正如我所說的十住菩薩（daśabhūmika-bodhisattva，處於菩薩十個階段的菩薩）……』（直到）『這叫做隨自他意說。』 僧亮說：因為近的，結果容易看到；因為遠的，就難以知道。因為自己看到和沒看到眾生，所以叫做少見。僧宗說：十地（daśabhūmi，菩薩修行的十個階段）對於佛陀來說不叫做『見』，只是隨意而說，所以說是少見。寶亮說：在《師子吼經》（Siṃhanāda Sūtra）中，已經有兩三處解釋了這個義例。 『善男子！如來（tathāgata，佛陀的稱號）有時爲了一個法（dharma，佛法）的緣故……』（直到）『然而不離……』
【English Translation】 English version: Able to speak according to one's own intention. For example, for beings in the desire realm (kāmadhātu), the Buddha would speak of the body born of parents, and not speak of ignorance (avidyā, ignorance of the true nature of things). How can one cling to these words? Bao Liang said, 'The third section dispels attachment.' It explains that the Buddha's words are not fixed and should not be clung to, and encourages learners to be open-minded. 'Speaking according to one's own intention' means that the Buddha is someone who understands the Dharma (law, teaching), and speaks according to the characteristics of the Dharma. Zhi Xiu said, 'Below is the second section, further explaining that the wish-fulfilling speech varies according to conditions. Moreover, it reveals the Middle Way of Buddha-nature, how can one cling to it?' There are four interpretations: First, it precisely explains the uncertainty of language, indicating that Buddha-nature has no fixed nature. Second, it explains that Buddha-nature can also be said to be 'existent' or 'non-existent.' Third, it uses the Ganges (Ganges) River as a metaphor. Fourth, it distinguishes between gain and loss. Dao Hui Ji said, 'Above, it has already explained the Middle Way of inner and outer, and the principle of the Middle Way of existence and non-existence, which should not be clung to. Now it further explains that the Buddha's teachings are not fixed, sometimes according to one's own intention, sometimes according to the intention of others, how can one cling to them?' What is meant by speaking according to the intention of others? (until) 'Excellent, elder (kulapati, head of a clan)! This is called speaking according to the intention of others.' Seng Liang said: The Buddha's intention is not malicious, this is called speaking according to the intention of others. Seng Zong said: What the world says, the Buddha also says accordingly, this is called speaking according to oneself and others. If it is not the truth, speaking according to others, this is called speaking according to the intention of others. Bao Liang said: It should be explained as speaking according to the roots of different people, not the ultimate teaching, this is called speaking according to the language of others. What is meant by speaking according to one's own intention? (until) 'Saying that there is no such thing, this is called speaking according to others.' Seng Liang said: According to what the wise people of the past, present, and future say, there is no contradiction. 'Good man (kulaputra, son of a good family)! As I have said about the ten-dwelling Bodhisattvas (daśabhūmika-bodhisattva, a bodhisattva in the ten stages)...' (until) 'This is called speaking according to one's own and others' intentions.' Seng Liang said: Because of the near cause, the result is easy to see; because of the far cause, it is difficult to know. Because one sees and does not see sentient beings, it is called little seeing. Seng Zong said: The ten grounds (daśabhūmi, the ten stages of bodhisattva practice) are not called 'seeing' for the Buddha, but are spoken casually, so it is said to be little seeing. Bao Liang said: In the 'Lion's Roar Sutra' (Siṃhanāda Sūtra), there are already two or three places explaining this meaning. 'Good man! The Tathagata (tathāgata, 'one who has thus come', an epithet of the Buddha) sometimes for the sake of one Dharma (dharma, the teachings of the Buddha)...' (until) 'However, not apart from...'
于陰界入也。
案。僧亮曰。一法一因。無量法無量因說得其本。則一攝無量也。因善知識者。說信心則已攝盡也。菩提有二因。謂一從他聞法。即是善知識也。二謂內自思惟。即信心為本也。不離陰界入者。此三攝法斯盡也。
善男子如來說法為眾生故(至)是名如意語。
案。僧亮曰。如意語者。謂苦不如意。樂如意也。眾生厭苦。欲求如意。佛應根說七。皆令得也。七語皆為如意。而第七別受其名。若應根說七。說不得定。不應說語者。法無此理。不應說而說。欲令眾生。改惡修善也。僧宗曰。第五段遣著也。謂有時因中說果。有時果中說因。豈可承此言。而生執耶。因果語者。謂從過去業生。亦能造未來果也。寶亮曰。文中自釋同是勸學者之辭耳。
善男子如來複有隨自意語(至)十二因緣是名為無。
案。僧亮曰。更廣上自意分別中道有無義異也。何者上明有是當有。無是現無。今辯有無。皆是現在。故重須分別也。僧宗曰。第六段定因果。明佛性有之與無義也。有者。謂十力四無所畏。妙有之法。即是果性也。既得果則無過去諸不善無記業等。當知果時無因。因時豈有果耶。是謂定因果。不得雜也。寶亮曰。第四段明佛性有無義。凡三翻。第一就二門明有無。第二就四門
【現代漢語翻譯】 現代漢語譯本： 于陰界入也。
案。僧亮曰。一法一因。無量法無量因說得其本。則一攝無量也。因善知識者。說信心則已攝盡也。菩提（bodhi，覺悟）有二因。謂一從他聞法。即是善知識也。二謂內自思惟。即信心為本也。不離陰界入者。此三攝法斯盡也。
善男子如來說法為眾生故(至)是名如意語。
案。僧亮曰。如意語者。謂苦不如意。樂如意也。眾生厭苦。欲求如意。佛應根說七。皆令得也。七語皆為如意。而第七別受其名。若應根說七。說不得定。不應說語者。法無此理。不應說而說。欲令眾生。改惡修善也。僧宗曰。第五段遣著也。謂有時因中說果。有時果中說因。豈可承此言。而生執耶。因果語者。謂從過去業生。亦能造未來果也。寶亮曰。文中自釋同是勸學者之辭耳。
善男子如來複有隨自意語(至)十二因緣是名為無。
案。僧亮曰。更廣上自意分別中道有無義異也。何者上明有是當有。無是現無。今辯有無。皆是現在。故重須分別也。僧宗曰。第六段定因果。明佛性有之與無義也。有者。謂十力四無所畏。妙有之法。即是果性也。既得果則無過去諸不善無記業等。當知果時無因。因時豈有果耶。是謂定因果。不得雜也。寶亮曰。第四段明佛性有無義。凡三翻。第一就二門明有無。第二就四門
【English Translation】 English version: It also enters into the realms of skandhas (于陰), dhatus (界), and ayatanas (入).
Note: The monk Liang said, 'One dharma has one cause; countless dharmas have countless causes. Explaining it from its origin means that one encompasses the countless. Relying on good teachers means that faith is already fully encompassed. Bodhi (覺悟) has two causes: one is hearing the Dharma from others, which is relying on good teachers; the other is internal contemplation, with faith as its foundation. Not departing from the realms of skandhas, dhatus, and ayatanas means that these three encompass all dharmas.'
'Good son, the Tathagata (如來) speaks the Dharma for the sake of sentient beings (至) this is called speech according to intention.'
Note: The monk Liang said, 'Speech according to intention means that suffering is not according to intention, while happiness is according to intention. Sentient beings dislike suffering and desire happiness according to intention. The Buddha speaks seven teachings according to their roots, enabling them all to attain it. All seven speeches are according to intention, but the seventh receives this name specifically. If the seven teachings are spoken according to their roots, they cannot be fixed. If one should not speak, then the Dharma has no such principle. Speaking when one should not speak is to encourage sentient beings to change their evil ways and cultivate goodness.' The monk Zong said, 'The fifth section dispels attachment. Sometimes the result is spoken of in the cause, and sometimes the cause is spoken of in the result. How can one rely on these words and become attached? Speech of cause and effect means that it arises from past karma and can also create future results.' Bao Liang said, 'The text itself explains that it is all words of encouragement for learners.'
'Good son, the Tathagata also has speech according to his own intention (至) the twelve links of dependent origination are called non-existence.'
Note: The monk Liang said, 'It further broadens the meaning of existence and non-existence in the Middle Way, distinguishing it from the previous explanation according to one's own intention. The previous explanation clarified that existence is future existence, and non-existence is present non-existence. Now, both existence and non-existence are present, so further clarification is needed.' The monk Zong said, 'The sixth section defines cause and effect, clarifying the meaning of existence and non-existence of Buddha-nature. Existence refers to the ten powers and four fearlessnesses, the wonderful Dharma of existence, which is the nature of the result. Having attained the result, there are no past unwholesome or neutral karmas. Knowing that there is no cause at the time of the result, how can there be a result at the time of the cause? This is called defining cause and effect, which should not be mixed up.' Bao Liang said, 'The fourth section clarifies the meaning of existence and non-existence of Buddha-nature. It is explained in three ways. First, existence and non-existence are clarified in terms of two aspects; second, in terms of four aspects.'
明有無。第三就七門。明有無也。
善男子如有無善不善(至)何況出世第一義諦。
案。僧亮曰。廣上有無也。謂善是有。不善是無。非因緣是有。因緣是無。乃至一闡提說。亦復如是。一一反上。釋自意語義也。僧宗曰。向舉章門。欲類下句言。豈唯因果不雜。還就因中善不善。亦不得雜也。寶亮曰。上來至此。第一就二門。明有無也。明果時。有十力等諸三昧。因時唯有善不善無記等。無十力等也。
善男子或有佛性一闡提有(至)眾生云何一向作解。
案。僧亮曰。闡提有善人無者。謂斷善之邪見。是因是障。闡提有之。善根人無也。闡提無而善根人有者。謂善法緣因力。能除障。善根人有。闡提無也。無記非障非除。故二人俱有。無學果性。二人俱無也。僧宗曰。闡提有者。更辨佛性。不得雜之意也。闡提斷一切善盡。唯有大惡。以其惡時無善。因時何得已有果耶。此惡即是神明。異於土木。當有成佛之義。亦得名為正因性也。寶亮曰。第二就四門。以明有無也。十惡是闡提。境界佛性。此人後時。還能厭惡。而起緣生之善。因中說果。故言闡提有也。善人有者。謂緣因性也。二人俱有者。謂正因性也。二人俱無者。謂果性也。
善男子如恒河中(至)水陸俱行者即是龜也
【現代漢語翻譯】 現代漢語譯本： 有和無。第三是關於七種情況的討論。闡明有和無的道理。
『善男子，關於有和無，善和不善（直到）何況是出世間的第一義諦。』
註釋：僧亮說：『廣泛地討論有和無。』意思是說，善是有，不善是無。非因緣是有，因緣是無。乃至一闡提（Icchantika，斷絕善根的人）的情況也是如此。一一對應地反駁，解釋各自的意義。僧宗說：『前面列舉章節，是爲了類比下面的句子，豈止是因果不混雜，即使在因中，善和不善也不能混雜。』寶亮說：『從前面到現在，第一部分是關於兩種情況的討論，闡明有和無的道理。』在果報的時候，有十力（Dasabala，佛的十種力量）等各種三昧（Samadhi，禪定），在因地的時候，只有善、不善、無記等，沒有十力等。
『善男子，或者說佛性（Buddha-dhatu，成佛的可能性）一闡提有，（直到）眾生如何一概地理解呢？』
註釋：僧亮說：『一闡提有，而善人沒有的情況，是指斷絕善根的邪見，是因，是障礙，一闡提有，而有善根的人沒有。一闡提沒有，而有善根的人有的情況，是指善法的緣因力，能夠消除障礙，有善根的人有，一闡提沒有。無記（Avyakrta，非善非惡）既不是障礙也不是消除，所以兩人都有。無學（Asaiksa，已證阿羅漢果位）的果性，兩人都沒有。』僧宗說：『一闡提有，是爲了進一步辨明佛性，不得混雜的意思。一闡提斷絕一切善，只有大惡，因為作惡的時候沒有善，在因地的時候怎麼能有果呢？這種惡就是神明，不同於土木，應當有成佛的意義，也可以稱為正因性。』寶亮說：『第二部分是關於四種情況的討論，闡明有和無的道理。十惡（Dasa-akusala，十種惡業）是一闡提的境界，佛性是這個人後來還能厭惡，從而生起緣生之善。在因中說果，所以說一闡提有。善人有，是指緣因性。兩人都有，是指正因性。兩人都沒有，是指果性。』
『善男子，比如在恒河中，（直到）水陸都能行走的，就是烏龜。』
【English Translation】 English version: Existence and non-existence. The third concerns the seven categories. Clarifying existence and non-existence.
'Good man, regarding existence and non-existence, good and non-good (up to) let alone the ultimate truth of transcendence.'
Annotation: Sangliang said, 'Broadly discussing existence and non-existence.' Meaning that good is existence, non-good is non-existence. Non-causation is existence, causation is non-existence. Even the case of an Icchantika (one who has severed their roots of goodness) is the same. Refuting each point in reverse, explaining their respective meanings. Sangzong said, 'The preceding listing of chapters is to draw an analogy to the following sentences, it's not just that cause and effect are not mixed, even within the cause, good and non-good cannot be mixed.' Baoliang said, 'From the beginning up to this point, the first part is a discussion of two categories, clarifying the principle of existence and non-existence.' At the time of fruition, there are the ten powers (Dasabala, the ten powers of a Buddha) and various Samadhis (meditative states), while at the time of cause, there are only good, non-good, neutral, etc., without the ten powers, etc.
'Good man, perhaps the Buddha-dhatu (Buddha-nature, the potential for Buddhahood) exists in an Icchantika, (up to) how do sentient beings understand it uniformly?'
Annotation: Sangliang said, 'The case where an Icchantika has it, but a good person does not, refers to the wrong view that severs the roots of goodness, which is a cause, an obstacle, that an Icchantika has, but a person with good roots does not. The case where an Icchantika does not have it, but a good person does, refers to the power of the causal condition of good dharmas, which can remove obstacles, that a person with good roots has, but an Icchantika does not. Neutral (Avyakrta, neither good nor evil) is neither an obstacle nor a removal, so both have it. The fruition of a non-learner (Asaiksa, one who has attained Arhatship), both do not have it.' Sangzong said, 'The existence in an Icchantika is to further clarify the Buddha-nature, meaning that it should not be mixed up. An Icchantika severs all goodness, only having great evil, because there is no good at the time of evil, how can there be fruition at the time of cause? This evil is the spirit, different from earth and wood, it should have the meaning of becoming a Buddha, and can also be called the nature of the primary cause.' Baoliang said, 'The second part is a discussion of four categories, clarifying the principle of existence and non-existence. The ten evils (Dasa-akusala, ten unwholesome actions) are the realm of an Icchantika, the Buddha-nature is that this person can still detest evil later, thereby giving rise to the good of dependent origination. Speaking of fruition in the cause, therefore it is said that an Icchantika has it. A good person has it, referring to the nature of the causal condition. Both have it, referring to the nature of the primary cause. Both do not have it, referring to the nature of fruition.'
'Good man, like in the Ganges River, (up to) that which can travel on both land and water is the turtle.'
。
案。僧亮曰。河譬涅槃經。七種眾生者。經說七種佛性。有無義異也。一是現有。六是現無。三世有者。一是現在。而六是過去。未來亦名中道也。僧宗曰。第七段明因果不離也。河中有七種眾生。涅槃經中。有七種凡聖。所以知不雜者。言乃至龜方稱到岸。爾前六種。猶在河中。在河則不名至岸。因中豈有果耶。寶亮曰。第三翻。就七人。以明有無也。常沒謂闡提也。暫出還沒。謂具縛凡夫。暫生世善。還入生死也。出已住。謂信等五根立也。遍觀四方。謂須陀洹果也。觀已行者。謂斯陀含也。行已覆住。謂那含也。水陸俱行。謂得羅漢。以上乃至大涅槃。總為第七人也。
善男子如是微妙大涅槃河(至)即外道書非是佛經。
案。僧亮曰。前邪念邪語。謗涅槃罪漸重。為斷善之因也。
是人爾時遠離善友(至)故名常沒如恒河中大魚。
案。僧亮曰。廣顯謗法者之過也。
善男子我雖復說一闡提等(至)修施戒善是名常沒。
案。僧亮曰。上說三道。此說五道也。僧宗曰。未階暖法已還。悉有退義。為第二人也。如善星修得四禪。起不善入三惡也。寶亮曰。聞經生信。故名為出。而五事不具足。故於中起三毒。還墮第二人數也。若自知此五事不具。憑善友進行。
【現代漢語翻譯】 現代漢語譯本：
案：僧亮說，河譬如《涅槃經》，七種眾生，經中說的是七種佛性，有和無的意義不同。一是現有，六是現無。三世有，一是現在，六是過去，未來也叫中道。僧宗說，第七段說明因果不分離。河中有七種眾生，《涅槃經》中有七種凡聖。之所以知道不混雜，是因為說到烏龜才算到達岸邊。此前六種，還在河中。在河中就不算到達岸邊，因中哪裡會有果呢？寶亮說，第三次翻譯，就七種人，來說明有和無。常沒指的是一闡提（Icchantika，斷善根者）。暫出還沒，指的是具縛凡夫（bound ordinary person，被煩惱束縛的凡夫）。暫時產生世間善，又進入生死輪迴。出已住，指的是信等五根（five roots of faith，信等五種修行要素）建立。遍觀四方，指的是須陀洹果（Sotapanna，入流果）。觀已行者，指的是斯陀含果（Sakadagamin，一來果）。行已覆住，指的是阿那含果（Anagamin，不還果）。水陸俱行，指的是得到阿羅漢果（Arhat，無學果）。以上乃至大涅槃（Mahaparinirvana，大般涅槃），總稱為第七種人。
善男子，像這樣微妙的大涅槃河（直到）就是外道書，不是佛經。
案：僧亮說，前面邪念邪語，誹謗涅槃的罪過逐漸加重，是斷絕善根的原因。
這個人那時遠離善友（直到）所以叫做常沒，像恒河中的大魚。
案：僧亮說，廣泛地顯示誹謗佛法者的過失。
善男子，我雖然又說一闡提等（直到）修行佈施持戒行善，這叫做常沒。
案：僧亮說，上面說的是三道，這裡說的是五道。僧宗說，沒有達到暖法（preliminary heat，修行最初的徵兆）之前，都有退轉的可能，是第二種人。比如善星比丘修得四禪，生起不善而墮入三惡道。寶亮說，聽聞佛經產生信心，所以叫做『出』，但五事（five things，五種修行要素）不具足，所以從中生起三毒（three poisons，貪嗔癡），又墮入第二種人。如果自己知道這五事不具足，依靠善友而精進修行。
【English Translation】 English version:
Note: Monk Liang said, the river is likened to the Nirvana Sutra, the seven kinds of beings. The sutra speaks of seven kinds of Buddha-nature, the meanings of existence and non-existence are different. One is currently existent, six are currently non-existent. Of the three periods of time, one is the present, and six are the past; the future is also called the Middle Way. Monk Zong said, the seventh section explains that cause and effect are inseparable. In the river, there are seven kinds of beings. In the Nirvana Sutra, there are seven kinds of ordinary beings and sages. The reason we know they are not mixed is because it says that only when the turtle reaches the shore is it considered to have arrived. The previous six kinds are still in the river. Being in the river does not count as reaching the shore; how can there be fruit in the cause? Bao Liang said, the third translation, regarding the seven types of people, explains existence and non-existence. 'Always submerged' refers to Icchantika (those who have severed their roots of goodness). 'Temporarily emerging and then submerged' refers to bound ordinary beings (ordinary people bound by afflictions). Temporarily generating worldly goodness, they re-enter the cycle of birth and death. 'Emerging and abiding' refers to the establishment of the five roots of faith (faith, vigor, mindfulness, concentration, and wisdom). 'Observing the four directions' refers to the fruit of Sotapanna (stream-enterer). 'Observing and then proceeding' refers to the fruit of Sakadagamin (once-returner). 'Proceeding and then abiding again' refers to the fruit of Anagamin (non-returner). 'Traveling on both water and land' refers to attaining the fruit of Arhat (one who is worthy). The above, up to Mahaparinirvana (Great Nirvana), is collectively called the seventh type of person.
'Good son, such a subtle Great Nirvana River (until) is a non-Buddhist text, not a Buddhist scripture.'
Note: Monk Liang said, the previous evil thoughts and evil speech, slandering Nirvana, the sin gradually increases, is the cause of severing good roots.
'This person at that time is far from good friends (until) therefore it is called always submerged, like a large fish in the Ganges River.'
Note: Monk Liang said, extensively revealing the faults of those who slander the Dharma.
'Good son, although I again speak of Icchantika etc. (until) cultivating giving, upholding precepts, and doing good is called always submerged.'
Note: Monk Liang said, the above speaks of the three paths, this speaks of the five paths. Monk Zong said, before reaching the preliminary heat (the initial signs of practice), there is the possibility of regression, which is the second type of person. For example, the good star monk cultivated the four dhyanas, generated unwholesome thoughts, and fell into the three evil realms. Bao Liang said, hearing the sutra generates faith, therefore it is called 'emerging', but the five things (faith, vigor, mindfulness, concentration, and wisdom) are not complete, so the three poisons (greed, hatred, and delusion) arise from within, and they fall back into the second type of person. If one knows that these five things are not complete, rely on good friends and diligently practice.
信根立者。屬第三住位也。智秀曰。五德不圓。終斷佛性也。
善男子有四善事獲得惡果(至)如上二人亦復如是。
案。僧亮曰。施戒是出生死之法名出。經譬飯也。為有故沒生死名沒。經譬毒也。謂之雜毒之飯。又生信為出。終斷善根為沒。是以後出善星。即第二人也。第一人煩惱厚重。必入劇苦。故曰身重處深。第二人雖復起謗。而將來必以善自資。故曰身重處淺也。寶亮曰。此下次第。釋上五事所不具足之意也。
善男子或復有人樂著三有(至)是故名為不具足。
案。僧亮曰。二種涅槃。一謂五分法身。出生無故。名為涅槃。二謂結盡無為也。闡提無故。故言不必一切皆有也。不信有得道人者。謂聖自然不不學也。無因果者。無善果也。
是人成就不具足信(至)是故名為戒不具足。
案。僧宗曰。從戒戒者。道共戒也。不具無作者。無漏戒。能息于作。名無作也。
是人不具信戒二事(至)是故名為聞不具足。
案。僧亮曰。因列多聞。炎明余義也。
是人不具如是三事(至)是故名為施不具足。
案。僧亮曰。財施淺事。猶非所能。況法施乎。
是人不具如上四事(至)是故名為智不具足。
案。僧亮曰。涅槃是有無之總
【現代漢語翻譯】 現代漢語譯本 『信根立者』，屬於第三住位。智秀說：『五德不圓滿，最終會斷絕佛性。』 『善男子，有四種善事卻獲得惡果』（至）『如上面這兩種人也是這樣。』 按僧亮的說法：『施和戒是出生死的法，所以稱為「出」，經中比喻為飯。因為有（善業）而最終沒入生死，稱為「沒」，經中比喻為毒。』這就是所謂的雜毒之飯。又，生起信心為「出」，最終斷絕善根為「沒」。所以後來出現善星（Sunaksatra）。就是第二種人。第一種人煩惱深重，必定進入極大的痛苦，所以說『身重處深』。第二種人雖然也起了誹謗，但將來必定以善業來資助自己，所以說『身重處淺』。寶亮說：『下面這段次第，解釋了上面五事所不具足的含義。』 『善男子，或者有人樂於執著三有（欲有、色有、無色有）（至）因此稱為不具足。』 按僧亮的說法：『兩種涅槃（Nirvana），一是五分法身（Dharmakaya），因為沒有出生，所以稱為涅槃。二是結盡無為。』闡提（Icchantika）沒有，所以說不必一切都有。不相信有得道的人，是指聖人自然證悟，不是通過學習。沒有因果，是指沒有善果。 『這人成就了不具足的信（至）因此稱為戒不具足。』 按僧宗的說法：『從戒戒者』，指的是道共戒。『不具無作者』，指的是無漏戒，能夠止息造作，稱為無作。 『這人不具足信和戒兩件事（至）因此稱為聞不具足。』 按僧亮的說法：『因為列舉多聞，是爲了闡明其餘的含義。』 『這人不具足如是三件事（至）因此稱為施不具足。』 按僧亮的說法：『財施是淺顯的事情，尚且不能做到，更何況是法施呢？』 『這人不具足如上四件事（至）因此稱為智不具足。』 按僧亮的說法：『涅槃是有和無的總和。』
【English Translation】 English version 『One who has established the root of faith』 belongs to the third dwelling place. Zhi Xiu said: 『If the five virtues are not complete, one will ultimately sever the Buddha-nature.』 『Good man, there are four good deeds that result in bad consequences』 (to) 『The two people mentioned above are also like this.』 According to Sengliang: 『Giving and precepts are the methods to escape birth and death, so they are called 「escape,」 which is likened to food in the sutra. Because of having (good karma) but ultimately sinking into birth and death, it is called 「sinking,」 which is likened to poison in the sutra.』 This is what is called mixed poisonous food. Also, generating faith is 「escape,」 and ultimately severing good roots is 「sinking.」 Therefore, Sunaksatra (善星) appeared later. He is the second type of person. The first type of person has heavy afflictions and will surely enter great suffering, so it is said 『the body is heavy and the place is deep.』 Although the second type of person also gives rise to slander, he will surely use good karma to support himself in the future, so it is said 『the body is heavy and the place is shallow.』 Baoliang said: 『The following sequence explains the meaning of the incompleteness of the above five things.』 『Good man, or someone who delights in clinging to the three realms of existence (the desire realm, the form realm, and the formless realm) (to) Therefore, it is called incomplete.』 According to Sengliang: 『There are two types of Nirvana (涅槃). One is the fivefold Dharmakaya (五分法身), because there is no birth, it is called Nirvana. The second is the exhaustion of defilements and non-action.』 Icchantika (闡提) does not have it, so it is said that not everything is necessary. Not believing that there are people who have attained the Way refers to the natural enlightenment of sages, not through learning. Without cause and effect refers to the absence of good results. 『This person has achieved incomplete faith (to) Therefore, it is called incomplete precepts.』 According to Sengzong: 『From precepts to precepts』 refers to the precepts shared by the path. 『Incomplete non-action』 refers to the un-outflow precepts, which can stop actions and are called non-action. 『This person does not have both faith and precepts (to) Therefore, it is called incomplete hearing.』 According to Sengliang: 『Because listing extensive learning is to clarify the remaining meanings.』 『This person does not have these three things (to) Therefore, it is called incomplete giving.』 According to Sengliang: 『Material giving is a shallow matter, and it cannot be done, let alone Dharma giving?』 『This person does not have the above four things (to) Therefore, it is called incomplete wisdom.』 According to Sengliang: 『Nirvana is the totality of being and non-being.』
號。如來是身智有名也。解脫是滅結之無有無一也。
是人不具如是五事(至)見明故出身重故沒。
案。僧亮曰。增善為第三。增惡為第二。于同行中。自以為勝者。同己所見。為人中勝也。寶亮曰。釋五事既竟。先明第二人之過。后彰第三人之德。一增善法者。釋第三人。一增惡法者。釋第二人也。第二人不能求近善友。故改造惡入生死。成暫出還沒。此人若深自知見行不具足。則求進。成第三住人也。
第二之人深自知見(至)終不復沒是名為住。
案。僧亮曰。第三人也。僧宗曰。求近善友。得為暖法。成第三人。永不復退也。
我佛法中其誰是耶(至)如是等眾亦復如是。
案。僧亮曰。舍利弗等。得暖法位。正定聚也。僧宗曰。舍利弗曾經第三人來。從本受名。以證不退義也。
是故我于經中說偈(至)獲得解脫安隱住。
案。僧亮曰。引誡偈。嘆能住也。
善男子知不具足凡有五事(至)如是觀已次得暖法。
案。僧亮曰。次得暖法者。斷外凡夫。入正定聚。初住位住。僧宗曰。貪慾多觀不凈者。此明第三人觀行。漸進入暖法也。寶亮曰。更舉五法者。復有所為也。謂第二人。若值好善友應病與藥者。成第三人。若不爾。則還成第二人
【現代漢語翻譯】 現代漢語譯本： 號。如來是身智的名稱。解脫是滅除煩惱結縛，達到既非有也非無的狀態。
這個人不具備這五種條件，所以顯現光明后又沉沒。
按：僧亮說，『增善』指的是第三種人，『增惡』指的是第二種人。在修行者中，自認為勝過他人，贊同自己所見解的，是人中的勝者。寶亮說，解釋完五種情況后，先說明第二種人的過失，后彰顯第三種人的德行。『一增善法者』，解釋的是第三種人，『一增惡法者』，解釋的是第二種人。第二種人不能尋求親近善友，所以造作惡業，進入生死輪迴，形成暫時出現又沉沒的狀態。這個人如果深刻地認識到自己的知見和行為不具足，那麼就會尋求進步，成為第三種安住的人。
第二種人深刻地認識到自己的知見，最終不再沉沒，這被稱為安住。
按：僧亮說，這是指第三種人。僧宗說，尋求親近善友，得到暖法，成為第三種人，永遠不再退轉。
在我的佛法中，誰是這樣的人呢？像舍利弗（Sariputra）等大眾也是如此。
按：僧亮說，舍利弗（Sariputra）等人，得到暖法位，屬於正定聚。僧宗說，舍利弗（Sariputra）曾經是第三種人，從根本上接受了這個名稱，以此來證明不退轉的意義。
因此我在經中說偈語，獲得解脫，安穩地住于其中。
按：僧亮說，引用誡勉的偈語，讚歎能夠安住。
善男子，知道不具足，總共有五種情況，像這樣觀察后，就能依次得到暖法。
按：僧亮說，『依次得到暖法』，是斷除外凡夫的身份，進入正定聚，開始安住于初住位。僧宗說，『貪慾多觀不凈者』，這是說明第三種人的觀行，逐漸進入暖法。寶亮說，再次舉出五種情況，是因為還有所作為。指的是第二種人，如果遇到好的善友，能夠對癥下藥，就能成為第三種人，如果不是這樣，那麼還是會成為第二種人。
【English Translation】 English version: Number. Tathagata (如來) is the name for body and wisdom. Liberation (解脫) is the extinction of the bonds of affliction, reaching a state of neither existence nor non-existence.
This person does not possess these five qualities, therefore they appear bright and then sink again.
Note: Sangliang said, 'Increasing good' refers to the third type of person, and 'increasing evil' refers to the second type of person. Among practitioners, those who consider themselves superior to others and agree with their own views are the victors among people. Baoliang said, after explaining the five situations, first explain the faults of the second type of person, and then highlight the virtues of the third type of person. 'One who increases good dharmas' explains the third type of person, and 'one who increases evil dharmas' explains the second type of person. The second type of person cannot seek to be close to good friends, so they create evil karma and enter the cycle of birth and death, forming a state of temporary appearance and then sinking again. If this person deeply realizes that their knowledge and actions are insufficient, then they will seek progress and become the third type of abiding person.
The second type of person deeply realizes their knowledge and ultimately no longer sinks, this is called abiding.
Note: Sangliang said, this refers to the third type of person. Sengzong said, seeking to be close to good friends, obtaining warmth dharma, becoming the third type of person, and never regressing again.
In my Buddha-dharma, who is such a person? The assembly like Sariputra (舍利弗) and others are also like this.
Note: Sangliang said, Sariputra (舍利弗) and others, having attained the position of warmth dharma, belong to the assembly of those who are assured of enlightenment. Sengzong said, Sariputra (舍利弗) was once the third type of person, receiving this name from the root, in order to prove the meaning of non-regression.
Therefore, I say in the sutra in verse, obtaining liberation, abiding peacefully within it.
Note: Sangliang said, quoting the verse of admonishment, praising the ability to abide.
Good man, knowing that there are five situations of incompleteness, after observing in this way, one can sequentially obtain warmth dharma.
Note: Sangliang said, 'Sequentially obtaining warmth dharma' is cutting off the status of an ordinary person outside the path, entering the assembly of those who are assured of enlightenment, and beginning to abide in the initial abiding position. Sengzong said, 'Those with much greed contemplate impurity' this explains the practice of the third type of person, gradually entering warmth dharma. Baoliang said, mentioning the five situations again is because there is still something to be done. It refers to the second type of person, if they encounter a good friend who can prescribe the right medicine for their illness, they can become the third type of person, if not, then they will still become the second type of person.
也。人有利鈍。利者觀假名空。即仍取法空。要達兩廂理竟。方乃出觀。至於暖法。結成住人。鈍者不能如此。假名空便出。信根亦立。成第三住人。故結有兩時。非暖法獨成住人。初善根不成也。暖法是法空之初。第二善根之始。去無漏火猶遠。故以暖為況也。智秀曰。次第復觀十二因緣者。四諦入小乘道。乃是三乘分流。入此中相。復觀十二因緣者。別是一方隨緣入道耳。
迦葉菩薩白佛言世尊(至)說言暖法因善友生。
案。僧亮曰。明暖法唯慧。非是五陰。以色決之也。僧宗曰。迦葉何容不解暖名。蓋同物故也。
佛言善男子如汝所問(至)一切眾生皆有暖法。
案。僧亮曰。如此暖法。一切皆有。今所言者。不如是也。
善男子如是暖法是色界法(至)一切眾生不必悉有。
案。僧亮曰。暖通三界。有七十三人。但言色界明非一切有也。六行者。無常苦因集生緣也僧宗曰。不言欲界一向不得暖觀。少故言不耳。遮其一切有難。作此答也。寶亮曰。要得上地定方能作暖法也。何以然。定位在上地故也。非欲界不能。獨色界能。下自出七十三人。通三界盡能作暖觀也。又一解。以果來系。因欲界直修攝身。口得人天樂果。名身行報。色界心靜。不馳蕩外緣。名心行報。故
【現代漢語翻譯】 現代漢語譯本： 也。人的根器有利有鈍。根器敏利的人觀察假名為空，隨即進一步證法空。需要通達假名和法空的究竟之理，才能出觀。至於暖法，能結成住位之人。根器遲鈍的人不能這樣做，觀察假名為空便出觀，信根也因此確立，成就第三住位之人。所以結成住位有兩種情況，並非只有暖法才能成就住位。最初的善根不能成就住位。暖法是證法空的開始，是第二種善根的開端，距離證得無漏之火還很遙遠，所以用『暖』來比喻。 智秀說：『次第復觀十二因緣』，這是四諦入小乘道，是三乘的分流。『入此中相，復觀十二因緣』，這是另外一種隨緣入道的途徑。
迦葉菩薩對佛說：『世尊……』（至）『說言暖法因善友生』。
按僧亮的說法：闡明暖法唯有智慧，不是五陰。用色蘊來決斷。僧宗說：迦葉怎麼會不理解暖法的名稱呢？大概是因為是同一種事物吧。
佛說：『善男子，如你所問……（至）一切眾生皆有暖法。』
按僧亮的說法：如此暖法，一切眾生都有。現在所說的暖法，不是這樣的。
『善男子，如是暖法是**法（至）一切眾生不必悉有。』
按僧亮的說法：暖法通於三界，有七十三人。只說，表明並非一切眾生都有。六行指的是無常、苦、因、集、生、緣。僧宗說：不是說欲界一定不能得到暖觀，只是少，所以才說『不』。是爲了避免『一切都有』的詰難，才這樣回答。寶亮說：一定要得到上地禪定才能修習暖法。為什麼這樣說呢？因為禪定位於上地。不是說欲界不能修習，而是隻有才能修習。下面會列出七十三人，他們通於三界，都能修習暖觀。還有一種解釋，從果報的角度來說，因為欲界直接修習攝身，口能得到人天之樂的果報，稱為身行報。**心靜，不向外馳求，稱為心行報。故
【English Translation】 English version: Also, people have sharp and dull faculties. Those with sharp faculties observe the emptiness of provisional names (假名, jiǎmíng), and then proceed to grasp the emptiness of dharmas (法空, fǎkōng). They must comprehend the ultimate principle of both aspects before emerging from contemplation. As for the stage of 『warmth』 (暖法, nuǎnfǎ), it leads to the establishment of a 『dwelling』 (住, zhù) person. Those with dull faculties cannot do this; they emerge from contemplation upon observing the emptiness of provisional names, and their root of faith (信根, xìnggēn) is also established, becoming a person of the third dwelling. Therefore, there are two instances of establishing a dwelling; it is not solely the 『warmth』 stage that establishes a dwelling. The initial good roots (善根, shàngēn) do not accomplish this. The 『warmth』 stage is the beginning of realizing the emptiness of dharmas, the beginning of the second good root, and is still far from attaining the fire of non-outflow (無漏火, wúlòuhuǒ), hence the analogy of 『warmth.』 Zhi Xiu (智秀) said: 『Sequentially contemplating the twelve links of dependent origination (十二因緣, shí'èryīnyuán)』 is the Four Noble Truths (四諦, sìdì) entering the path of the Lesser Vehicle (小乘道, xiǎochéngdào), which is a divergence of the Three Vehicles (三乘, sānshèng). 『Entering this middle aspect and again contemplating the twelve links of dependent origination』 is another way of entering the path by following conditions.
Kasyapa Bodhisattva (迦葉菩薩, Jiāyè Púsà) said to the Buddha (佛, Fó): 『World Honored One (世尊, Shìzūn)...』 (to) 『Said that the warmth dharma arises from good friends (善友, shànyǒu).』
According to Sengliang (僧亮): Clarifying that the warmth dharma is solely wisdom (慧, huì), not the five aggregates (五陰, wǔyīn). It is determined by form (色, sè). Sengzong (僧宗) said: How could Kasyapa not understand the name of warmth? It is probably because they are the same thing.
The Buddha said: 『Good man, as you have asked… (to) all sentient beings have the warmth dharma.』
According to Sengliang: This warmth dharma, all beings have it. What is being spoken of now is not like that.
『Good man, this warmth dharma is the ** dharma (to) not all sentient beings necessarily have it.』
According to Sengliang: Warmth pervades the three realms (三界, sānjiè), there are seventy-three people. Only mentioning ** clarifies that not all have it. The six practices (六行, liùxíng) refer to impermanence (無常, wúcháng), suffering (苦, kǔ), cause (因, yīn), accumulation (集, jí), arising (生, shēng), and condition (緣, yuán). Sengzong said: It is not saying that the desire realm (欲界, yùjiè) definitely cannot attain warmth contemplation; it is just rare, hence the word 『not.』 This answer is to avoid the difficulty of 『all have it.』 Baoliang (寶亮) said: One must attain samadhi (定, dìng) of the upper realms to practice the warmth dharma. Why is that? Because samadhi is located in the upper realms. It is not that the desire realm cannot practice it, but only ** can. Below, seventy-three people will be listed, they pervade the three realms and can all practice warmth contemplation. Another explanation is from the perspective of karmic retribution (果報, guǒbào), because the desire realm directly cultivates the control of the body (攝身, shèshēn), and the mouth can obtain the fruit of human and heavenly bliss, called bodily action retribution (身行報, shēnxíngbào). The ** mind is quiet and does not wander to external conditions, called mental action retribution (心行報, xīnxíngbào). Therefore,
知是上果法也。言欲界有定者。是根本禪定方便。但攜利根人。能即用此攝入無漏也。色界雖有禪定。能作暖法。要是內弟子非外道也。若具十六行。方成暖法。外道唯能作十六行中之二。及苦下初門之四。云何成暖法觀耶。
迦葉菩薩白佛言世尊(至)自性是暖非他故暖。
案。僧亮曰。慧性自了。非他了也。寶亮曰。更作兩問。定其位也。第一問云何受暖名。為二問為自性是暖。為他暖耶。佛今且答后問。明自性是暖。
迦葉菩薩言世尊如來先說(至)為十六行行即是智。
案。僧亮曰。因於信心者。信為暖因。明無因無果也。即是智慧者。破我見。必由智慧。非信等也。十六行者。法不出有為無為。有為有四行。無為有四行。有無必當有因。因在有為有漏集也。有為無漏道也。此二各有四行十六也。寶亮曰。迦葉舉馬師滿宿。無有信心。當知信是暖法。佛言乃是暖因。非正是暖也。
善男子如汝所問何因緣故(至)煙者即是修道斷結。
案。僧亮曰。八道火相者。無漏能燒煩惱名火。暖法為因故名相也。寶亮曰。答第二問。明是八聖道之相。故名暖。如攢火先有暖也。
迦葉菩薩復白佛言世尊(至)云何能為無漏道相。
案。僧亮曰。報得色界五陰者。上言
【現代漢語翻譯】 現代漢語譯本 知是上果之法。如果說欲界有禪定，這是指根本禪定的方便法門，只適合帶領那些根器銳利的人，能夠立即用此法門攝入無漏之境。雖然有禪定，能夠生起暖法，但必須是佛陀的內門弟子，而非外道。如果具備十六行觀，才能成就暖法。外道只能修習十六行觀中的兩種，以及苦行之下的最初四種。那麼，如何才能成就暖法觀呢？ 迦葉菩薩問佛說：『世尊……』（至）『自性是暖，非由他性而暖。』 按僧亮的說法，慧性是自己覺悟的，不是由他人覺悟的。寶亮說，這裡可以提出兩個問題來確定暖法的位次。第一個問題是：如何接受暖法的名稱？第二個問題是：自性是暖，還是由他性而暖？佛陀現在先回答後面的問題，說明自性是暖。 迦葉菩薩說：『世尊，如來先前說過……』（至）『十六行觀即是智慧。』 按僧亮的說法，因於信心，是指信心是暖法的因，說明沒有因就沒有果。即是智慧，是指破除我見，必須依靠智慧，而非信心等。十六行觀，是指一切法不出有為和無為。有為有四行觀，無為有四行觀。有為和無為必定有因，因在於有為有漏的集諦。有為無漏是道諦。這兩者各有四行觀，總共十六行觀。寶亮說，迦葉舉例馬師滿宿沒有信心，可知信心是暖法。佛陀說，信心是暖法的因，但不是真正的暖法。 『善男子，正如你所問，因為什麼因緣……』（至）『煙，就是修道斷除煩惱。』 按僧亮的說法，八道火相，是指無漏之法能夠焚燒煩惱，所以稱為火。暖法是其原因，所以稱為相。寶亮說，這是回答第二個問題，說明這是八聖道的相，所以稱為暖。如同鉆木取火，先有暖相。 迦葉菩薩再次問佛說：『世尊……』（至）『如何能成為無漏道相？』 按僧亮的說法，報得五陰，是指上面所說……
【English Translation】 English version Knowing is the Dharma of the supreme fruit. If it is said that there is Samadhi (state of meditative consciousness) in the Desire Realm, it refers to the expedient means of fundamental Dhyana (meditation), only suitable for leading those with sharp faculties, who can immediately use this to enter the state of Anāsrava (without outflows, free from defilements). Although there is Samadhi, capable of producing warmth Dharma, it must be an inner disciple of the Buddha, not an externalist. Only by possessing the Sixteen Aspects can one achieve warmth Dharma. Externalists can only practice two of the Sixteen Aspects, and the initial four of the lower practices of suffering. So, how can one achieve the contemplation of warmth Dharma? Kāśyapa Bodhisattva said to the Buddha: 'World Honored One...' (to) 'Its nature is warmth, not warmth from other causes.' According to Sengliang, the nature of wisdom is self-enlightened, not enlightened by others. Baoliang said that two questions can be raised to determine the position of warmth Dharma. The first question is: How does one receive the name of warmth? The second question is: Is its nature warmth, or is it warmth from other causes? The Buddha will now answer the latter question first, clarifying that its nature is warmth. Kāśyapa Bodhisattva said: 'World Honored One, the Tathāgata (another name for the Buddha) previously said...' (to) 'The Sixteen Aspects are wisdom.' According to Sengliang, 'because of faith' means that faith is the cause of warmth Dharma, indicating that without a cause, there is no effect. 'Is wisdom' means that breaking through the view of self must rely on wisdom, not faith, etc. The Sixteen Aspects refer to all Dharmas not going beyond conditioned and unconditioned. Conditioned has four aspects, and unconditioned has four aspects. Conditioned and unconditioned must have a cause, and the cause lies in the conditioned, defiled Samudaya (accumulation, the origin of suffering). Conditioned, undefiled is Mārga (the path). Each of these two has four aspects, totaling sixteen. Baoliang said that Kāśyapa cited Master Maudgalyāyana (one of the Buddha's foremost disciples) as an example of lacking faith, knowing that faith is warmth Dharma. The Buddha said that faith is the cause of warmth Dharma, but not the actual warmth Dharma. 'Good man, just as you asked, because of what causes...' (to) 'Smoke is the practice of the path to sever afflictions.' According to Sengliang, the eight aspects of fire of the path refer to the undefiled Dharma being able to burn afflictions, therefore it is called fire. Warmth Dharma is its cause, therefore it is called an aspect. Baoliang said that this is answering the second question, clarifying that these are the aspects of the Noble Eightfold Path, therefore it is called warmth. Like drilling wood to make fire, there is warmth first. Kāśyapa Bodhisattva again said to the Buddha: 'World Honored One...' (to) 'How can it be the aspect of the undefiled path?' According to Sengliang, the five skandhas (aggregates) obtained as retribution refer to what was said above...
色界法。即明報也。寶亮曰。暖法既有為有漏。由能作因。報得色界。云何得為無漏道相耶。
佛言善男子如是如是(至)而能與彼正道作相。
案。僧亮曰。厭故觀行者。十六是觀。觀昧未免於愛。愛故受生也。寶亮曰。策故觀行者。正一心中。此兩用故。知善義資出。以相故招生。乃至一豪之善。皆不感生死。
得暖法人七十三種(至)作五逆罪犯四重禁。
案。僧亮曰。上說暖法。此說行人。若未伏欲界煩惱。而三界煩惱。具名具縛凡夫。謂一種人也。若斷一品名不具。至九品為九。通前欲界具十。上除悲七地。各有九人。不復能斷善根。僧宗曰。大意言此七十三人。悉能作暖觀也。欲界有十初禪。至不用處。凡七地。七九六十三。通欲界十。為七十三也。欲界結九品。若是具縛凡夫。非不粗伏。非是伏九品次第者。別為一人。若依數經家義。要先得初禪心。方伏欲界結。要得上地心。伏下地結。依論主則不得爾。如使暖法人。得初禪心。伏欲界結。若是利根人。不假須上地心。正用自他心。自從四意。止漸入暖法。入見諦成聖果。若鈍根人。要須修上地勝定。快方能伏下地也。寶亮曰。佛初出世。要先度一切外道。然外道伏結法用。亦不知有見諦思惟之別。但知厭下求上。作九品伏
【現代漢語翻譯】 現代漢語譯本：『法』，即是明報。寶亮說：『暖法』既是有為有漏之法，因為它能作為因，從而報得果。那麼，如何才能成為無漏道相呢？ 佛說：『善男子，正是如此（至），它能與正道作為助緣。』 僧亮說：厭離故而修觀行的人，十六觀是觀行。觀昧時未能免於愛慾，因為愛慾的緣故而受生。寶亮說：策勵故而修觀行的人，正是一心中。這兩種作用的緣故，知道善義資助產生。因為相的緣故而招致生，乃至一毫之善，都不感生死。 得到暖法的人有七十三種（至），會造作五逆罪，觸犯四重禁。 僧亮說：上面說的是暖法，這裡說的是修行人。如果還沒有降伏欲界煩惱，而三界煩惱都具備，就叫做具縛凡夫，說的是同一種人。如果斷了一品煩惱，就叫做不具。到斷了九品煩惱，就是九種。連同前面的欲界，共有十種。上面除去悲七地，各有九人，不再能斷善根。僧宗說：大意是說這七十三人，都能作暖觀。欲界有十種，從初禪到不用處，共有七地，七九六十三，連同欲界十種，就是七十三種。欲界結九品，如果是具縛凡夫，不是不粗伏，不是降伏九品次第的人，另外算作一人。如果按照數經家的義理，一定要先得到初禪心，才能降伏欲界結。一定要得到上地心，才能降伏下地結。按照論主的說法則不是這樣。如果暖法人，得到初禪心，降伏欲界結。如果是利根的人，不需要上地心，只用自他心，自從四意止漸入暖法，入見諦成就聖果。如果是鈍根的人，一定要修上地殊勝禪定，才能快速降伏下地。寶亮說：佛最初出世，要先度一切外道。然而外道降伏煩惱的方法，也不知道有見諦思惟的區別，只知道厭離下地而求上地，作九品伏。
【English Translation】 English version: 『Dharma』 (法), is precisely Mingbao (明報). Bao Liang (寶亮) said: 『Warm Dharma』 (暖法) is both conditioned (有為) and afflicted (有漏), because it can act as a cause (因), thereby reaping a result (報得). How then can it become the characteristic of the unconditioned path (無漏道相)? The Buddha said: 『Good man, it is so, it is so (至), it can serve as a condition for the right path.』 Sengliang (僧亮) said: Those who cultivate contemplation (觀行) due to aversion (厭故), the sixteen contemplations are the practice of contemplation. When contemplation is unclear, one cannot avoid desire (愛慾), and because of desire, one is subject to rebirth (受生). Bao Liang (寶亮) said: Those who cultivate contemplation due to diligence (策故), it is in one mind (一心). Because of these two functions, one knows that the meaning of goodness (善義) is produced. Because of characteristics (相), birth is invited, and even a hair's breadth of goodness (一毫之善) will not lead to birth and death (生死). Those who attain the Warm Dharma (得暖法) are of seventy-three kinds (至), they will commit the five heinous crimes (五逆罪) and violate the four major precepts (四重禁). Sengliang (僧亮) said: The above speaks of Warm Dharma, this speaks of practitioners. If one has not subdued the afflictions of the desire realm (欲界煩惱), and all three realms of afflictions are present, they are called a fully bound ordinary person (具縛凡夫), referring to the same kind of person. If one has severed one grade of affliction, it is called incomplete (不具). Up to severing nine grades of affliction, there are nine kinds. Together with the previous desire realm, there are ten kinds. Above, excluding the seven grounds of sorrow (悲七地), each has nine people, and they can no longer sever roots of goodness (善根). Sengzong (僧宗) said: The general meaning is that these seventy-three people can all perform Warm Contemplation (暖觀). The desire realm has ten kinds, from the first Dhyana (初禪) to the realm of neither perception nor non-perception (不用處), there are seven grounds, seven nines are sixty-three, together with the ten kinds of the desire realm, there are seventy-three kinds. The desire realm binds nine grades, if one is a fully bound ordinary person, it is not that they do not roughly subdue, it is not that they subdue the nine grades in order, they are counted as another person. If according to the meaning of the number-based school (數經家), one must first attain the mind of the first Dhyana (初禪心) in order to subdue the bonds of the desire realm. One must attain the mind of the higher ground (上地心) in order to subdue the bonds of the lower ground (下地結). According to the master of the treatise (論主), it is not like this. If a Warm Dharma person attains the mind of the first Dhyana and subdues the bonds of the desire realm. If one is of sharp faculties, they do not need the mind of the higher ground, they only use their own mind and the minds of others, gradually entering the Warm Dharma from the four applications of mindfulness (四意止), entering the realization of truth (見諦) and attaining the fruit of sainthood (聖果). If one is of dull faculties, they must cultivate the superior samadhi (勝定) of the higher ground in order to quickly subdue the lower ground. Bao Liang (寶亮) said: When the Buddha first appeared in the world, he first had to liberate all the non-Buddhists (外道). However, the non-Buddhists' method of subduing afflictions did not know the difference between seeing the truth (見諦) and thinking (思惟), they only knew to be averse to the lower ground and seek the higher ground, performing nine grades of subduing.
法所以爾者見諦結本。以我見與斷常為源。外道既不伏此結。然與思惟類同者。何為不伏。但自伏見諦結不成就。是以佛今但就伏三界九品思惟惑。作七十三人。不就見諦也。然始伏取定。事乃相準。要暖觀成后。皆智慧之用。欲界十人者。取曾伏思惟。或為九品作九人。其初一人。都未經伏結。何故爾。此人先雖不作心伏惑。亦遭賢值聖。便從教行。行作苦無常觀。得假名法空。成暖法觀。所以為一人。若曾作心用九品伏惑者。后入道亦如初。一人法不異也。如是從欲果訖。至無所有處一地有九。就欲界未曾伏結者。為一是則七地有九。便是七九六十三。就欲界十人。合為七十三人也。欲界何故有十。而上界唯九。然向上界生。無有不伏下地惑。而得上生去者。生上界人既無有。如欲界不曾伏惑者。故但有九人也。智秀曰。不于想非非想制人者。依小乘經。明凡夫仰無所假。不能伏煩惱故也。
是人二種一遇善友(至)遇善友者遍觀四方。
案。僧亮曰。釋暖法之能。暫出還沒者。若遇惡友。住內凡夫。沒在人天。不速成果也。僧宗曰。從此分解。取第四人也。第三人必不退。而言二種者。此言未得暖。在四念處時。遇善友則進修入道。若遇惡友。尚不得暖。況聖果耶。寶亮曰。不異前釋。遇善友成住
【現代漢語翻譯】 現代漢語譯本： 之所以這樣說法，是因為見諦（Dṛṣṭi，通過正確的見解來斷除煩惱）是煩惱的根本。而我見（ātma-dṛṣṭi，認為有『我』的錯誤觀念）和斷見（uccheda-dṛṣṭi，認為生命死後一切斷滅的錯誤觀念）與常見（śāśvata-dṛṣṭi，認為存在永恒不變的事物的錯誤觀念）是其根源。外道（tīrthika，佛教以外的修行者）既然沒有降伏這些煩惱，但他們的思惟方式又與佛教的修行有些相似，那麼為什麼他們不能降伏煩惱呢？這是因為他們只是降伏了見諦的煩惱，並沒有真正成就見諦。因此，佛陀現在只是針對降伏三界（trayo dhātavaḥ，欲界、色界、無色界）九品（nava-prakāra，煩惱的九個等級）思惟惑（bhava-tṛṣṇā，對存在的渴求）的人，設立了七十三種人，而不是針對見諦的人。然而，最初降伏煩惱並進入禪定，其方法是相似的。必須在暖位（uṣmagata，修行過程中的一個階段，預示著即將證悟）和觀位（darśana-mārga，見道位，開始真正理解佛法的階段）成就之後，才能運用智慧。欲界（kāma-dhātu，眾生對感官享樂有強烈慾望的生存領域）的十種人，是指曾經降伏思惟惑的人，或者將九品思惟惑分為九種人。最初的一種人，是完全沒有降伏煩惱的。為什麼會這樣呢？這個人雖然一開始沒有用心去降伏煩惱，但也遇到了賢聖之人，於是便按照教導修行，進行苦（duḥkha，痛苦）、無常（anitya，事物不斷變化）的觀修，從而獲得了假名法空（prajñapti-dharma-śūnyatā，認識到事物只是假名安立，沒有自性的空性），成就了暖法觀。所以算作一種人。如果曾經用心用九品來降伏煩惱的人，後來入道也和最初的一種人沒有什麼不同。像這樣從欲界果位結束，到無所有處（ākiṃcanyāyatana，無色界的第三個禪定境界）一地有九種人。就欲界未曾降伏煩惱的人算作一種，那麼七地就有九種，七九六十三。加上欲界的十種人，合起來就是七十三種人。為什麼欲界有十種人，而上界只有九種人呢？這是因為向上界投生的人，沒有不降伏下地煩惱而能夠投生上去的。上界的人既然沒有像欲界那樣不曾降伏煩惱的人，所以只有九種人。智秀說，不在非想非非想處（naivasaṃjñānāsaṃjñāyatana，無色界的最高禪定境界）設立人，是依據小乘經典，說明凡夫依靠自身的力量，不能降伏煩惱。
這些人有兩種：一種是遇到善友（kalyāṇa-mitra，引導修行的人），另一種是遇到惡友（pāpa-mitra，阻礙修行的人）。遇到善友的人能夠遍觀四方。
僧亮說，解釋暖法的能力，暫時出現又消失的人，如果遇到惡友，就會停留在內凡夫（prthag-jana，尚未證悟的凡夫）的階段，沉溺於人天（manuṣya-deva，人和天神）的享樂，不能迅速證得聖果。僧宗說，從這裡分解，取第四種人。第三種人必定不會退轉，而說有兩種情況，是指還沒有得到暖位，處於四念處（smṛtyupasthāna，四種觀修方法，即身念處、受念處、心念處、法念處）的時候，遇到善友就能進步修行入道，如果遇到惡友，尚且不能得到暖位，更何況是聖果呢？寶亮說，和之前的解釋沒有不同，遇到善友就能成就住位（sthiti，修行過程中的一個階段，表示修行穩定）。
【English Translation】 English version: The reason for this explanation is that Dṛṣṭi (seeing the truth, eliminating afflictions through correct understanding) is the root of afflictions. And ātma-dṛṣṭi (the false view of 'self'), uccheda-dṛṣṭi (the false view that everything ceases after death), and śāśvata-dṛṣṭi (the false view that there are eternal and unchanging things) are its sources. Since tīrthikas (non-Buddhist practitioners) have not subdued these afflictions, but their ways of thinking are somewhat similar to Buddhist practice, why can't they subdue afflictions? This is because they have only subdued the afflictions of Dṛṣṭi, and have not truly achieved Dṛṣṭi. Therefore, the Buddha now only establishes seventy-three types of people for those who subdue the nine grades (nava-prakāra, nine levels of afflictions) of bhava-tṛṣṇā (craving for existence) in the trayo dhātavaḥ (the three realms: the desire realm, the form realm, and the formless realm), and not for those who have achieved Dṛṣṭi. However, initially subduing afflictions and entering samādhi (meditative state) are similar in method. Wisdom can only be used after the uṣmagata (the stage of warmth, a stage in practice indicating imminent enlightenment) and darśana-mārga (the path of seeing, the stage of seeing the truth, the stage of truly understanding the Dharma) are achieved. The ten types of people in the kāma-dhātu (the desire realm, the realm of existence where beings have strong desires for sensory pleasures) refer to those who have subdued bhava-tṛṣṇā, or dividing the nine grades of bhava-tṛṣṇā into nine types of people. The first type of person is one who has not subdued afflictions at all. Why is this so? Although this person did not initially try to subdue afflictions with their mind, they encountered virtuous and holy people, and thus practiced according to the teachings, engaging in the contemplation of duḥkha (suffering) and anitya (impermanence). As a result, they obtained prajñapti-dharma-śūnyatā (the emptiness of phenomena, realizing that things are merely nominal designations without inherent existence), and achieved the warm Dharma contemplation. Therefore, they are counted as one type of person. If a person who has previously used the nine grades to subdue afflictions with their mind, later enters the path, they are no different from the first type of person. Like this, from the end of the result of the desire realm to the ākiṃcanyāyatana (the sphere of nothingness, the third dhyāna of the formless realm), there are nine types of people in one realm. If those in the desire realm who have never subdued afflictions are counted as one type, then there are nine types in seven realms, seven nines being sixty-three. Adding the ten types of people in the desire realm, the total is seventy-three types of people. Why are there ten types of people in the desire realm, while there are only nine types in the upper realms? This is because those who are reborn in the upper realms cannot be reborn there without subduing the afflictions of the lower realms. Since there are no people in the upper realms who have not subdued afflictions like those in the desire realm, there are only nine types of people. Zhi Xiu said that not establishing people in the naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception, the highest dhyāna of the formless realm) is based on the Hīnayāna scriptures, explaining that ordinary people cannot subdue afflictions by relying on their own power.
These people are of two types: one who encounters a kalyāṇa-mitra (virtuous friend, someone who guides practice), and one who encounters a pāpa-mitra (evil friend, someone who hinders practice). Those who encounter virtuous friends can contemplate in all directions.
Sengliang said, explaining the ability of warm Dharma, those who temporarily appear and disappear, if they encounter evil friends, will remain in the stage of prthag-jana (ordinary person, one who has not yet attained enlightenment), indulging in the pleasures of manuṣya-deva (humans and gods), and will not quickly attain the holy fruit. Sengzong said, from this analysis, take the fourth type of person. The third type of person will definitely not regress, and saying there are two situations refers to when one has not yet obtained the stage of warmth, and is in the smṛtyupasthāna (the four foundations of mindfulness: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), encountering virtuous friends can advance in practice and enter the path, if encountering evil friends, one cannot even obtain the stage of warmth, let alone the holy fruit? Baoliang said, there is no difference from the previous explanation, encountering virtuous friends can achieve the sthiti (stage of stability, a stage in practice indicating stable practice).
人。遇惡友。則還沒也。
觀四方者即是頂法(至)四方者即是四諦。
案。僧亮曰。第四人從頂以上。住行遲速。不為惡友所縛。從四念處。至世第一法。有五品善根。下中上。上中。上上也。四念為下。暖法為中。頂法為上。忍法上中。第一法上上也。念前諸法不定。不入五品。在二品上名頂也。四方譬四諦。觀行轉遠言遍。釋頂義也。性是五陰者。具身見等諸業名凡夫。重則名外。輕者名內。暖法斷重之始。慧心弱故。未能令身口諸數。皆背重惡。頂心已強。使身口諸業。不起重惡身。口善業。皆是頂法。故言性是五陰也。亦緣四諦者。明智慧是行主行行說之也。次得忍法者。重見將終次立忍。智心未周泰名忍也。次得世第一法者。經有內外凡夫。若未斷內名世。斷內外盡名第一也。此五人得世間無漏。亦聖亦凡也。苦法忍者。出世無漏。斷內凡夫。但說忍智。以見滅為見諦道。不見滅不見苦等。言色等有性。有性則常。常則是樂。樂則不苦。見色無性。因緣假合。起唯苦起。滅唯苦滅。始見苦忍。見苦無生。是為見苦。初稱苦忍。明其見滅。但說苦名。余可知也。夫斷結有三種。一從理不從厭。謂菩薩也。二從厭不從理。謂外道也。三從厭從理。謂聲聞也。菩薩從理。名無生法忍。聲聞乘厭通苦
【現代漢語翻譯】 現代漢語譯本 人如果遇到惡友，就會沉淪。
觀察四方就是頂法（直到）四方就是四諦（satya，真諦）。
根據僧亮的說法，第四種人從頭頂以上，住行遲緩，不會被惡友束縛。從四念處（catu-smṛtyupasthāna，四種專注的建立）到世第一法（laukikāgradharma，世間第一法），有五品善根：下、中、上、上中、上上。四念處為下品，暖法（ūṣmagata，暖位）為中品，頂法（mūrdhan，頂位）為上品，忍法（kṣānti，忍位）為上中品，世第一法為上上品。念住之前的各種法不確定，不屬於五品，在二品之上稱為頂。四方比喻四諦，觀察修行逐漸擴充套件稱為遍。這是解釋頂的含義。『性是五陰』指的是具有身見（satkāya-dṛṣṭi，認為五蘊為我）等各種業的凡夫。業重則稱為外凡夫，輕則稱為內凡夫。暖法是斷除重業的開始，因為智慧之心還很弱，不能使身口意的一切行為都背離重惡。頂位之心已經強大，使身口意不再產生重惡之業。身口意的善業，都是頂法，所以說『性是五陰』。『也緣四諦』說明智慧是修行的主導，是修行的根本。 接下來獲得忍法，是重見即將結束，忍智建立之時，智慧之心尚未圓滿，稱為忍。接下來獲得世第一法，經文中有內外凡夫之分，如果未斷除內凡夫，稱為世間；斷除內外凡夫，稱為第一。這五種人獲得世間無漏（anāsrava，無煩惱）智慧，既是聖人也是凡夫。苦法忍（duḥkha-dharmajñāna-kṣānti，苦法智忍）是出世間無漏智慧，斷除內凡夫。只說忍智，是因為以見滅（nirodha，寂滅）為見諦之道。不見滅，不見苦等，認為色等具有自性，有自性就是常，常就是樂，樂就不會是苦。見到色無自性，是因緣假合，生起唯有苦生起，滅唯有苦滅。開始見到苦忍，見到苦無生，這就是見到苦，最初稱為苦忍，說明其見到滅，只說苦的名字，其餘可以類推得知。斷除煩惱有三種方式：一是從事理上斷除，不從厭離心斷除，這是菩薩；二是從厭離心斷除，不從事理上斷除，這是外道；三是從厭離心和事理上斷除，這是聲聞。菩薩從事理上斷除，稱為無生法忍（anutpattika-dharma-kṣānti，無生法忍）。聲聞乘通過厭離來通達苦。
【English Translation】 English version A person who encounters evil friends will be submerged.
Observing the four directions is the summit dharma (up to) the four directions are the Four Noble Truths (satya).
According to the commentary by Sengliang, the fourth type of person, from the crown of their head upwards, dwells and acts slowly, and is not bound by evil friends. From the Four Foundations of Mindfulness (catu-smṛtyupasthāna) to the Highest Mundane Dharma (laukikāgradharma), there are five grades of wholesome roots: inferior, medium, superior, superior-medium, and superior-superior. The Four Foundations of Mindfulness are the inferior grade, the Heat Dharma (ūṣmagata) is the medium grade, the Summit Dharma (mūrdhan) is the superior grade, the Forbearance Dharma (kṣānti) is the superior-medium grade, and the Highest Mundane Dharma is the superior-superior grade. The various dharmas before mindfulness are uncertain and do not belong to the five grades; they are called the 'summit' when above the two grades. The four directions are likened to the Four Noble Truths; observing and practicing gradually expands and is called 'pervading'. This is the explanation of the meaning of 'summit'. 'The nature is the five skandhas' refers to ordinary people who possess the view of self (satkāya-dṛṣṭi, the belief in the five aggregates as self) and various karmas. Heavy karma is called external, light karma is called internal. The Heat Dharma is the beginning of cutting off heavy karma; because the wisdom-mind is still weak, it cannot cause all actions of body, speech, and mind to turn away from heavy evils. The summit-mind is already strong, causing the body, speech, and mind to no longer produce heavy evil karma. The wholesome karmas of body, speech, and mind are all summit dharmas, therefore it is said that 'the nature is the five skandhas'. 'Also conditioned by the Four Noble Truths' clarifies that wisdom is the guide of practice, the root of practice. Next, obtaining the Forbearance Dharma is when the heavy view is about to end, and the forbearance-wisdom is established; the wisdom-mind is not yet complete, and this is called forbearance. Next, obtaining the Highest Mundane Dharma, the sutras distinguish between internal and external ordinary people; if the internal ordinary person is not yet cut off, it is called mundane; cutting off both internal and external ordinary people is called the highest. These five types of people obtain mundane non-outflow (anāsrava, without defilements) wisdom; they are both sages and ordinary people. The Forbearance of the Dharma of Suffering (duḥkha-dharmajñāna-kṣānti) is supramundane non-outflow wisdom, cutting off the internal ordinary person. Only forbearance-wisdom is spoken of because taking the cessation (nirodha, extinction) as the path of seeing the truth. Not seeing cessation, not seeing suffering, etc., they believe that form, etc., have inherent existence; having inherent existence is permanence, permanence is bliss, and bliss is not suffering. Seeing that form has no inherent existence, it is a conditioned arising, arising only suffering arises, ceasing only suffering ceases. Initially seeing the forbearance of suffering, seeing that suffering is without arising, this is seeing suffering; initially called the forbearance of suffering, clarifying that they see cessation, only the name of suffering is spoken of, the rest can be inferred. There are three ways to cut off afflictions: first, cutting off from the principle, not from aversion; this is a Bodhisattva; second, cutting off from aversion, not from the principle; this is an externalist; third, cutting off from both aversion and the principle; this is a Śrāvaka. Bodhisattvas cut off from the principle, called the Non-arising Dharma Forbearance (anutpattika-dharma-kṣānti). The Śrāvakayāna penetrates suffering through aversion.
為名。辨大小道異也。忍性是慧者。緣空是慧。緣有是想也。緣於一諦訖。見斷煩惱者。一諦謂滅也。見斷者。四諦所斷也。一智斷四。故言乃至也。如勝鬘云。以一智斷四住煩惱。亦得四斷智功德。又云。無世間上上智。以四智漸至上上智。出世無漏也。僧宗曰。頂法人。雖緣四諦。而集空心少。見有意多也。陰者言有。亦名聚積。明此觀心。存有情多。故言性是也。乃至忍法小勝。亦性是五陰也。世第一法名性。是五根者。得理轉深。移陰作根名也。言第一法。心能為無漏作根。苦忍緣於一諦。若論前暖法。第一法爾時。能習緣一諦。既有心多無心少。沒無名但與有名也。從頂以上。見斷煩惱。至須陀洹果。為第四人也。寶亮曰。正以此第三住人。遇善友得信首五根立。資斯之解。入見諦道。斷示相惑盡。成須陀洹人也。緣一諦者。得四諦平等。正觀現前。無復四異。唯空慧相隨。若在五方便時。猶有想受等異。緣四諦之別。今者苦忍初心。會無相故。得緣滅諦名也。
迦葉菩薩白佛言世尊(至)二者非因見因三者疑網。
案。僧亮曰。一諦者。斷結一時見諦。可以為證也。僧宗曰。欲聞會二經也。此中有四問。下次第答也。寶亮曰。此第一問。請會教也。
世尊何因緣故名須陀洹遍觀四方。
【現代漢語翻譯】 現代漢語譯本： 名為。辨別大小乘佛法的差異。安忍的性格是具有智慧的人。以空性為所緣是智慧，以實有為所緣是妄想。緣於一諦（ekasatya，唯一的真理）完畢，證得見斷煩惱的人。一諦指的是滅諦（nirodha-satya，苦滅的真理）。見斷，指的是在見道位所斷的煩惱。以一種智慧斷除四種煩惱，所以說『乃至』。如《勝鬘經》（Śrīmālādevī-siṃhanāda Sūtra）所說，以一種智慧斷除四住煩惱（catvāri sthānakleśāḥ，四種住地煩惱），也能獲得四斷智的功德。又說，沒有世間最高的智慧，而是以四智（catvāri jñānāni，四種智慧）逐漸達到最高的智慧，這是出世間的無漏智慧。 僧宗（僧侶的名字）說，頂法位（mūrdhan，漸次修行的階段）的人，雖然緣於四諦（catvāri āryasatyāni，四聖諦），但集空性的心少，見有實的心多。陰（skandha，五蘊）的意思是『有』，也叫做『聚積』。說明這種觀心，存有實情多，所以說『性是』。乃至忍法（kṣānti-dharma，安忍之法）稍微勝過，也『性是五陰』。世第一法（laukikāgradharma，世間第一法）名為『性』，是五根（pañcendriyāṇi，五根）的原因，是得理更深，轉移陰而作為根的名稱。說第一法，心能為無漏法（anāsrava-dharma，無漏法）作根。苦忍（duḥkha-kṣānti，對苦諦的忍）緣於一諦。如果論及前面的暖法（ūṣmagata，四加行位的第一個階段），第一法爾時，能習緣一諦，既然有心多無心少，沒有無名但與有名相應。從頂位以上，見斷煩惱，到須陀洹果（srota-āpanna，入流果），是第四人。 寶亮（僧侶的名字）說，正因為這第三住位的人，遇到善友（kalyāṇa-mitra，善知識）而得信等五根（pañcendriyāṇi，信等五根）確立，憑藉這種理解，進入見諦道（darśana-mārga，見道），斷除示相惑（darśana-heya，見惑）盡，成就須陀洹人。緣一諦的人，得到四諦平等，正觀現前，沒有四種差異，只有空慧（śūnyatā-jñāna，空性智慧）相隨。如果在五方便位（pañca upāya，五方便）時，還有想受等差異，緣四諦的差別。現在苦忍的初心，會歸於無相（animitta，無相），所以得到緣滅諦的名稱。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊……』至於『二者非因見因，三者疑網』。
案：僧亮（僧侶的名字）說，一諦，是斷結一時見諦，可以作為證據。僧宗說，想聽會通二經。這裡面有四個問題，下面依次回答。寶亮說，這是第一個問題，請佛會通教義。
世尊，因為什麼因緣，須陀洹（srota-āpanna，入流果）被稱為遍觀四方？
【English Translation】 English version: It is called so to distinguish the differences between the Greater and Lesser Vehicles of Buddhism. Enduring nature is characteristic of the wise. Focusing on emptiness is wisdom; focusing on existence is ideation. Having completed focusing on the one truth (ekasatya), one attains the state of having severed afflictions through insight. The one truth refers to the cessation of suffering (nirodha-satya). 'Severed through insight' refers to the afflictions severed in the path of seeing. Severing four with one wisdom, hence the term 'and so forth.' As stated in the Śrīmālādevī-siṃhanāda Sūtra, by severing the four abodes of affliction (catvāri sthānakleśāḥ) with one wisdom, one also obtains the merit of the four severing wisdoms. Furthermore, it states that there is no worldly supreme wisdom; rather, one gradually attains supreme wisdom through the four wisdoms (catvāri jñānāni), which are supramundane and without outflows. The monk Zong (name of a monk) said that individuals in the stage of 'summit' (mūrdhan), although focusing on the Four Noble Truths (catvāri āryasatyāni), have little mind focused on emptiness and much mind focused on existence. 'Aggregate' (skandha) means 'existence' and is also called 'accumulation.' Explaining this contemplation of mind, there is much focus on existing conditions, hence the term 'nature is.' Even if the forbearance-dharma (kṣānti-dharma) is slightly superior, it is also 'nature is the five aggregates.' The 'World's Foremost Dharma' (laukikāgradharma) is called 'nature' because it is the cause of the five roots (pañcendriyāṇi), indicating a deeper understanding of principle, transforming aggregates into roots. It is said that the foremost dharma is that the mind can serve as the root for the outflow-less dharma (anāsrava-dharma). Endurance of suffering (duḥkha-kṣānti) focuses on one truth. If discussing the preceding 'warmth' (ūṣmagata) stage, at that time of the foremost dharma, one can practice focusing on one truth. Since there is much mind focused on existence and little mind focused on non-existence, there is no non-name but association with name. From the summit stage onwards, severing afflictions through insight, up to the Stream-enterer fruit (srota-āpanna), is the fourth type of person. Bao Liang (name of a monk) said that precisely because this person in the third dwelling encounters a virtuous friend (kalyāṇa-mitra) and establishes the five roots (pañcendriyāṇi) such as faith, relying on this understanding, they enter the path of seeing the truth (darśana-mārga), severing all illusions of perceived characteristics (darśana-heya), and becoming a Stream-enterer. One who focuses on one truth attains the equality of the Four Noble Truths, with correct contemplation manifesting before them, without any further differences among the four; only the wisdom of emptiness (śūnyatā-jñāna) accompanies them. If one is in the stage of the five expedient means (pañca upāya), there are still differences such as ideation and sensation, and differences in focusing on the Four Noble Truths. Now, the initial mind of endurance of suffering converges on the signless (animitta), hence obtaining the name of focusing on the truth of cessation.
Kāśyapa Bodhisattva said to the Buddha: 'World Honored One...' As for 'the second is seeing cause in non-cause, the third is the net of doubt.'
Note: The monk Liang (name of a monk) said that the one truth is seeing the truth at the moment of severing bonds, which can serve as evidence. The monk Zong said that he wishes to hear the convergence of the two sutras. There are four questions here, which will be answered in order below. Bao Liang said that this is the first question, requesting the Buddha to converge the teachings.
World Honored One, due to what causes and conditions is a Stream-enterer (srota-āpanna) called one who sees in all directions?
案。僧亮曰。第二問何故名遍觀四方也。
復何因緣名須陀洹。
案。寶亮曰。第三問得名之意也。
復何因緣說須陀洹喻以錯魚。
案。寶亮曰。第四問所以喻取譬于魚。
佛言善男子須陀洹人(至)是故如來方便說三。
案。僧亮曰。常所起者。身見疑也。難識者。難可斷也。煩惱因者。身見也。對治怨賊者。戒定慧也。方便說三者。釋所以但說重也。僧宗曰。身見諸惑之本。䨱于慧品。戒取違于正道。䨱于戒品。疑則遍䨱。觸事不成。此三所以重分別。則無量也。寶亮曰。以三重者除故。四十里水。亦自枯矣。
如汝所問何因緣故(至)壞大怨者謂四顛倒。
案。僧亮曰。答第二問也。內外者。愛結是內。瞋慢是外也。寶亮曰。須陀洹人。觀於四諦。得四種功德。二據所得。二據所除也。
如汝所問何因緣故(至)以逆流故名須陀洹。
案。寶亮曰。非對番名。但義中訓釋耳。謂斷見諦一廂結盡。不復遂生死流。故受此名。
迦葉菩薩言世尊若從是義(至)不得名為須陀洹耶。
案。僧亮曰。若從此義。斯陀含以上。皆逆流也。名不應異。寶亮曰。三果皆備上二義。何猶初果耶。
善男子從須陀洹(至)須陀洹果至
【現代漢語翻譯】 案。僧亮說：『第二個問題，為什麼稱為遍觀四方呢？』 又是什麼因緣稱為須陀洹（Srotapanna，入流者）？』 案。寶亮說：『第三個問題，是關於獲得此名的意義。』 又是什麼因緣說須陀洹（Srotapanna，入流者）比喻為錯魚？』 案。寶亮說：『第四個問題，是關於用魚來作比喻的原因。』 佛說：『善男子，須陀洹（Srotapanna，入流者）之人（至）所以如來方便地說這三種。』 案。僧亮說：『常所生起的是身見和疑。難以認識的是難以斷除的。煩惱的根源是身見。對治怨賊的是戒、定、慧。方便地說三種，是解釋為什麼只說這三種重要的。』僧宗說：『身見是各種迷惑的根本，障礙智慧。戒取違背正道，障礙戒律。疑則普遍障礙，觸事不成。這三種所以要著重分別，否則就會有無量種。』寶亮說：『因為這三重障礙被去除，四十里水也會自然枯竭。』 『如你所問，什麼因緣（至）破壞大怨的是四顛倒。』 案。僧亮說：『回答第二個問題。內外，愛結是內，瞋慢是外。』寶亮說：『須陀洹（Srotapanna，入流者）之人，觀察四諦，得到四種功德，兩種是根據所得，兩種是根據所除。』 『如你所問，什麼因緣（至）以逆流的緣故稱為須陀洹（Srotapanna，入流者）。』 案。寶亮說：『不是相對地解釋名稱，只是在意義中進行訓釋。意思是斷除見諦一方面的結縛，不再順著生死之流，所以得到這個名稱。』 迦葉菩薩說：『世尊，如果從這個意義上說（至）不能稱為須陀洹（Srotapanna，入流者）嗎？』 案。僧亮說：『如果從這個意義上說，斯陀含（Sakrdagamin，一來果）以上，都是逆流。名稱不應該不同。』寶亮說：『三果都具備以上兩種意義，為什麼還只是初果呢？』 『善男子，從須陀洹（Srotapanna，入流者）（至）須陀洹（Srotapanna，入流者）果位。』
【English Translation】 Modern Chinese Translation: Commentary: Monk Liang says, 'The second question, why is it called 'observing all directions'?' 'Furthermore, what is the cause and condition for being called a Srotapanna (stream-enterer)?' Commentary: Bao Liang says, 'The third question is about the meaning of obtaining this name.' 'Furthermore, what is the cause and condition for saying that a Srotapanna (stream-enterer) is likened to a 'wrong fish'?' Commentary: Bao Liang says, 'The fourth question is about the reason for using the fish as a metaphor.' The Buddha said, 'Good man, a Srotapanna (stream-enterer) (to) therefore, the Tathagata expediently speaks of these three.' Commentary: Monk Liang says, 'What constantly arises are the view of self and doubt. What is difficult to recognize is difficult to cut off. The cause of afflictions is the view of self. What counteracts the enemy-thieves are precepts, concentration, and wisdom. Speaking of three expediently is to explain why only these three important ones are mentioned.' Monk Zong says, 'The view of self is the root of all delusions, hindering wisdom. Grasping at precepts goes against the right path, hindering precepts. Doubt universally hinders, and nothing can be accomplished. These three are therefore emphasized for separate analysis; otherwise, there would be limitless kinds.' Bao Liang says, 'Because these three heavy obstacles are removed, the forty-li water will naturally dry up.' 'As you asked, what is the cause and condition (to) destroying the great enemy refers to the four inversions.' Commentary: Monk Liang says, 'Answering the second question. Internal and external: love-bonds are internal, anger and arrogance are external.' Bao Liang says, 'A Srotapanna (stream-enterer) observes the Four Noble Truths and obtains four kinds of merits: two are based on what is obtained, and two are based on what is eliminated.' 'As you asked, what is the cause and condition (to) therefore, being called a Srotapanna (stream-enterer) because of going against the stream.' Commentary: Bao Liang says, 'It is not a relative explanation of the name, but only an explanation within the meaning. It means cutting off the bonds on the side of the view of truth, no longer following the stream of birth and death, so receiving this name.' Kasyapa Bodhisattva said, 'World Honored One, if from this meaning (to) cannot be called a Srotapanna (stream-enterer)?' Commentary: Monk Liang says, 'If from this meaning, a Sakrdagamin (once-returner) and above are all going against the stream. The names should not be different.' Bao Liang says, 'The three fruits all possess the above two meanings, why is it still only the first fruit?' 'Good man, from Srotapanna (stream-enterer) (to) the fruit of Srotapanna (stream-enterer).'
阿羅漢果。
案。僧亮曰。先斷得名是舊。后斷更名為客也。是人亦名須陀洹者。是第二果人。初果無二名也。解脫者。解身也。僧宗曰。凡夫名是舊。須陀洹名是客。又云。聖中作客舊須陀洹名舊。三果名客。故以先得名須陀洹也。流二種者。伏結涅槃永斷道也。亦名菩薩者。向以佛名須陀洹以上同化也。今以下同上也。一者利根。二者鈍根者。炎解義也。寶亮曰。一切眾生。名有新舊。但未得聖者。有凡夫時名得。已后更立新字異名。更互乃至佛也。
善男子如汝所問何因緣故(至)是故堅持其心不動。
案。僧亮曰。喻以錯魚。凡四事下。自合譬也。寶亮曰。錯魚有四事。喻初果有四德。
迦葉菩薩白佛言世尊(至)何故不名為須陀洹。
案。僧亮曰。上云先得。今問為先得道。為先得果。為定之也。寶亮曰。問有兩關。一問苦忍。二問超越人也。
善男子以初果故名須陀洹。
案。僧亮曰。定所言初者。在果不在道也。僧宗曰。一答則兩難。皆塞也。何者苦忍先得而非果。所以名向超越那含果。而非初。所以不名須陀洹也。寶亮曰。先答也。
如汝所問外道之人(至)具足八智及十六行。
案。僧亮曰。那含非初得也。爾時八智具十六行者明超者是
【現代漢語翻譯】 現代漢語譯本
阿羅漢果（Arahan fruit，佛教修行達到的最高果位）。
案：僧亮說：『先斷煩惱而證得果位，被稱為「舊」；后斷煩惱而證得果位，則被稱為「客」。』這個人也被稱為須陀洹（Srotapanna，預流果），是第二果的修行人。初果沒有兩個名稱。解脫，是解脫身。僧宗說：『凡夫的名稱是「舊」，須陀洹的名稱是「客」。』又說：『在聖人中，作為「客」的舊須陀洹被稱為「舊」，三果被稱為「客」。』所以先證得果位的人被稱為須陀洹。
流有兩種：伏結涅槃（通過降伏煩惱而達到涅槃）和永斷道（通過徹底斷除煩惱而證得道）。也被稱為菩薩（Bodhisattva，覺悟的有情）：從趨向佛果的角度來說，須陀洹以上的人都相同。現在從以下的角度來說也相同。一者利根（根器敏銳），二者鈍根（根器遲鈍）：這是炎解的含義。寶亮說：『一切眾生，名稱有新舊。但未證得聖果的人，在凡夫時有名，之後再立新的字和不同的名稱，相互更替，乃至成佛。』
『善男子，如你所問，因何緣故（至）是故堅持其心不動。』
案：僧亮說：『用錯魚來比喻。以下四件事，是自己組合的比喻。』寶亮說：『錯魚有四件事，比喻初果有四種功德。』
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊（Bhagavan，佛的尊稱），（至）何故不名為須陀洹？』
案：僧亮說：『上面說「先得」，現在問是先得道，還是先得果，來確定它。』寶亮說：『問有兩個關鍵：一問苦忍（Kshanti，忍辱），二問超越之人。』
『善男子，以初果故名須陀洹。』
案：僧亮說：『確定所說的「初」，是在果位而不是在道。』僧宗說：『一個回答就堵住了兩種疑問。』為什麼呢？苦忍是先得到的，但不是果位。所以稱趨向那含果（Anagamin，不還果）為超越，而不是初果。所以不稱為須陀洹。寶亮說：『這是先回答。』
『如你所問，外道之人（至）具足八智及十六行。』
案：僧亮說：『那含不是初得的。』爾時八智具十六行，說明超越之人是。
【English Translation】 English version
Arahan Fruit (Arahan fruit, the highest fruit attained in Buddhist practice).
Note: Monk Liang said, 'One who first severs afflictions and attains the fruit is called 'old'; one who severs afflictions later and attains the fruit is called 'guest'.' This person is also called Srotapanna (stream-enterer), who is a practitioner of the second fruit. The first fruit does not have two names. Liberation is the liberation of the body. Monk Zong said, 'The name of an ordinary person is 'old', and the name of a Srotapanna is 'guest'.' It is also said, 'Among the saints, the old Srotapanna who is a 'guest' is called 'old', and the third fruit is called 'guest'.' Therefore, the one who first attains the fruit is called Srotapanna.
There are two types of flow: Subduing the bonds to Nirvana (achieving Nirvana by subduing afflictions) and the path of permanently severing (achieving the path by completely severing afflictions). Also called Bodhisattva (an enlightened being): From the perspective of approaching Buddhahood, those above Srotapanna are the same. Now, from the following perspective, they are also the same. One is sharp-rooted (keen faculties), and the other is dull-rooted (dull faculties): This is the meaning of inflamed understanding. Bao Liang said, 'All sentient beings have new and old names. But those who have not attained sainthood have a name when they are ordinary people, and then new words and different names are established, alternating with each other, even to becoming a Buddha.'
'Good man, as you asked, for what reason (to) therefore, hold your mind steady and unmoving.'
Note: Monk Liang said, 'Using the wrong fish as a metaphor. The following four things are self-assembled metaphors.' Bao Liang said, 'The wrong fish has four things, which are metaphors for the four virtues of the first fruit.'
Kasyapa Bodhisattva said to the Buddha (Bhagavan, the honorable title of the Buddha), 'World Honored One, (to) why is he not called Srotapanna?'
Note: Monk Liang said, 'Above it says 'first attained', now asking whether it is first attained the path or first attained the fruit, to determine it.' Bao Liang said, 'The question has two key points: one asks about forbearance of suffering (Kshanti, patience), and the other asks about the transcendent person.'
'Good man, because of the first fruit, he is called Srotapanna.'
Note: Monk Liang said, 'Determining that the 'first' mentioned is in the fruit position and not in the path.' Monk Zong said, 'One answer blocks two questions.' Why? Forbearance of suffering is obtained first, but it is not the fruit position. Therefore, calling the approach to Anagamin (non-returner) as transcendence, not the first fruit. Therefore, it is not called Srotapanna. Bao Liang said, 'This is the first answer.'
'As you asked, people of other paths (to) fully possess eight wisdoms and sixteen practices.'
Note: Monk Liang said, 'Anagamin is not the first attainment.' At that time, possessing eight wisdoms and sixteen practices, it shows that the transcendent person is.
初得。僧宗曰。若依數經。須陀洹證六智為果。未得盡無生。未得根本禪心。不得他心智等。非證果之心。是則無八智。亦言少分盡無生也。今一解云。見智比智觀見。在四諦為四。過去未來。四諦為比。是則合諦分世。為八智十六行。若合世分諦。言此人具得。此故證須陀洹也。寶亮曰。明無此超法。彼家所以作此義者。用等智斷結。故凡夫時。以斷思惟煩惱。后斷見諦結盡。直超證那含。今明等智本是伏結。非永斷道。及見理生解。要先斷見諦。次斷思惟。此人直經果心。而過不出觀非是超也。爾時具八智者。那含不復觀四諦比現八智作因。唯用一滅諦智。為因得果。豈得以第三果。名須陀洹耶。
迦葉言世尊得阿那含(至)何故不得名須陀洹。
案。僧亮曰。將第三果。亦得此法。還復並也。寶亮曰。明此那含人。亦得八智。同作十六行觀。
善男子有漏十六行有二種(至)以是因緣喻以錯魚。
案。僧亮曰。共者。內外凡夫。共舍凡得聖故名。初果阿那含。以逕二果非初舍。所以共也。暖法已前外凡夫。亦得行十六行。內外共也。不共文隱。暖法以上。及四果皆不共。何者后攝以為果知共。不但有漏也。向果暖法已上皆向也。是世間無漏。通稱無漏。八智亦爾。說超者道比智成果。
【現代漢語翻譯】 現代漢語譯本 初得。僧宗說：『如果按照《數經》，須陀洹（Sotapanna，入流果）需要證得六智才能獲得果位。他們尚未完全證得無生智，未獲得根本禪定之心，也不得他心智等。如果證果之心不是這些，那麼就沒有八智，也可以說是少分證得無生智。』現在有一種解釋說：『見智、比智、觀見，在四諦（Four Noble Truths）中為四，過去、未來，四諦為比。這樣，合諦分世，就有了八智十六行。如果合世分諦，就說此人具足證得。』因此，這才能證得須陀洹果。 寶亮說：『經典中沒有這種超越之法。他們之所以作出這種解釋，是因為用等智斷結。所以在凡夫時，就斷除了思惟煩惱，之後斷除見諦之結，直接超越證得阿那含（Anagami，不還果）。現在說明等智本來是伏結，不是永斷之道。以及見理生解，要先斷見諦，再斷思惟。此人直接經過果心，而沒有經過觀，這不是超越。』當時具足八智的人，阿那含不再觀察四諦，而是以現八智作為因，只用一滅諦智作為因來獲得果位。怎麼能以第三果（阿那含）之名，稱為須陀洹呢？ 迦葉問：『世尊證得阿那含，為什麼不能稱為須陀洹？』 僧亮說：『將第三果，也能獲得此法，還復並也。』寶亮說：『說明此阿那含人，也能獲得八智，一同作為十六行觀。』 善男子，有漏十六行有兩種：內外凡夫共同，以及不共同。共同是因為內外凡夫共同捨棄凡夫身份而得聖果，所以稱為初果阿那含。因為經過二果而非初舍，所以是共同的。暖法（Ushmagata，四加行位之一）以前的外凡夫，也能行十六行，是內外共同的。不共同的文義隱晦。暖法以上，以及四果（四沙門果）都是不共同的。為什麼呢？因為后攝以為果，知道是共同的，不僅僅是有漏。向果暖法以上都是向。世間無漏，通稱為無漏。八智也是如此。說超越者，道比智成果。
【English Translation】 English version Initially attained. The monk Zong said, 'According to the Samkhya Sutra, a Sotapanna (stream-enterer) needs to attain six wisdoms to achieve the fruit. They have not yet fully attained the wisdom of non-origination, have not obtained the fundamental meditative mind, and do not possess the wisdom of knowing others' minds, etc. If the mind of attaining the fruit is not these, then there are no eight wisdoms, and it can be said that they have attained only a small portion of non-origination.' Now, there is an explanation that says, 'The wisdom of seeing, the wisdom of comparison, and the observation of seeing, are four in the Four Noble Truths; the past and future, the Four Noble Truths are for comparison. Thus, combining the truths and dividing the worlds, there are eight wisdoms and sixteen aspects. If combining the worlds and dividing the truths, it is said that this person fully attains them.' Therefore, this is how one attains the fruit of Sotapanna. Bao Liang said, 'There is no such method of transcendence in the scriptures. The reason they make this explanation is because they use equal wisdom to sever the bonds. Therefore, in the state of an ordinary person, they sever the afflictions of thought, and then sever the bonds of the truth of seeing, directly transcending to attain the Anagami (non-returner) fruit. Now, it is explained that equal wisdom is originally for subduing the bonds, not a path of permanent severance. And when understanding arises from seeing the truth, one must first sever the truth of seeing, and then sever the thoughts. This person directly passes through the mind of the fruit, without going through observation; this is not transcendence.' At that time, the person who possesses the eight wisdoms, the Anagami no longer observes the Four Noble Truths, but uses the present eight wisdoms as the cause, and only uses the wisdom of one truth of cessation as the cause to attain the fruit. How can one call the third fruit (Anagami) by the name of Sotapanna? Kasyapa asked, 'The World Honored One attained Anagami, why cannot he be called Sotapanna?' The monk Liang said, 'Taking the third fruit, one can also obtain this method, and it is also combined.' Bao Liang said, 'It is explained that this Anagami person can also obtain the eight wisdoms, and together they are used as the sixteen aspects of observation.' Good man, there are two kinds of sixteen aspects with outflows: those shared by ordinary beings both internal and external, and those not shared. They are shared because ordinary beings both internal and external jointly abandon the status of ordinary beings and attain the holy fruit, so it is called the first fruit Anagami. Because it passes through two fruits and is not the initial abandonment, it is shared. Ordinary beings external to the Dharma before the stage of Ushmagata (heat stage, one of the four preparatory stages), can also practice the sixteen aspects, which is shared both internally and externally. The meaning of not shared is obscure. Those above the stage of Ushmagata, and the four fruits (four fruits of the contemplative life) are all not shared. Why? Because it is later included as the fruit, knowing that it is shared, not only with outflows. Those directed towards the fruit, above the stage of Ushmagata, are all directed. The worldly without outflows is generally called without outflows. The eight wisdoms are also like this. It is said that the transcendent one, the path of comparative wisdom achieves the fruit.
舍七不捨八。此言舍八。非但十六世俗。不斷結。無超越明矣。佛有超語。迦葉問者何也。能伏三空結者。利根于下。以有厭也。逕初二果不住。至第三乃住。佛為住處。說超惑者。謂不經初果失旨也。迦葉問正以緣一諦者滅諦也。無窮生死。為四倒所迷。暖法以來。須別緣四諦。助成初果。重倒已滅。不須四也。僧宗曰。分解各有處也。須陀洹見諦道中行。阿那含思惟道中行也。有漏十六行二種者。凡五方便。都名有漏。若四意止。則外凡夫共。所以爾者。言四意止。人猶可有退。還外凡夫。理與外未得分隔。是以名共。若入暖法。法根立轉。得法空照理。永不復退。分絕凡夫。故名不共也。無漏十六行。二種初入見諦。未得須陀洹果。爾時名若第十六心證果。名為得果。八智亦有二種。若是第十五心已還。爾時見智比智。悉名為向。若第十六心證果已。爾時作見比智。觀四諦。名得果觀。須陀洹舍共。得不共者。不言舍前四意止。中前久已舍。今言舍者。還是見諦中十五心。同是向中共行十六也。今舍無漏共。得果不共也。若當證果時。乃不作十六行。但使在果心。自不復與向共。乃至舍向八智。得得果八智。那含不如是者。言須陀洹分解見諦。向中行初成。須陀洹那含。已經二果。分解思惟也。果異向異。豈得
【現代漢語翻譯】 現代漢語譯本： 『舍七不捨八』，此言捨棄的是第八個。不僅僅是十六世俗，不斷除煩惱，就無法超越證悟。佛陀有超越之語，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）所問的是什麼呢？能降伏三界煩惱者，是利根之人，因為他們對世間有厭離心。他們直接超越初果和二果，停留在三果的階段。佛陀為這些停留在三果的人，宣說超越迷惑的方法，指的是不經歷初果而直接證悟。迦葉所問的，正是以緣一諦（ekatya，唯一的真理）為目標的滅諦（Nirodha-satya，苦滅之道）。無盡的生死輪迴，是被四倒（viparyāsa，顛倒見）所迷惑。從暖法（uṣmagata，四加行位的最初階段）開始，必須分別緣四諦（catvāri āryasatyāni，四聖諦），才能幫助成就初果。重大的顛倒已經滅除，就不需要全部的四諦了。 僧宗說：『分解各有其處。』須陀洹（Srotāpanna，預流果）在見諦道中修行，阿那含（Anāgāmin，不還果）在思惟道中修行。有漏十六行有兩種，指的是五方便（pañcopāya，五種方便法門），都屬於有漏。如果是四意止（catvāri smṛtyupasthānāni，四念住），則是外凡夫（bālapṛthagjana，尚未入道的凡夫）所共有的。之所以這樣說，是因為修習四意止的人，仍然可能退轉，回到外凡夫的狀態，他們的理與外道還沒有完全分隔開來，因此稱為共有。如果進入暖法，法根得以確立和轉變，獲得法空之理的照耀，就永遠不會退轉，與凡夫完全分隔開來，所以稱為不共有。無漏十六行有兩種，初入見諦時，尚未證得須陀洹果，此時稱為『向』。如果第十六心證果，則稱為『得果』。八智（aṣṭa jñānāni，八種智慧）也有兩種，如果是第十五心及之前，此時的見智和比智都稱為『向』。如果第十六心證果，此時的見智和比智，觀察四諦，稱為『得果觀』。須陀洹捨棄共有，獲得不共有，並不是說捨棄之前的四意止，因為之前的四意止早就已經捨棄了。現在所說的捨棄，還是見諦中的十五心，同樣是『向』，是共有的十六行。現在捨棄無漏的共有，獲得果位的不共有。如果當證果時，就不再作十六行，但只要在果位的心中，自然不再與『向』共有。乃至捨棄『向』的八智，獲得得果的八智。阿那含不是這樣，因為須陀洹分解見諦，在『向』中修行初成須陀洹，而阿那含已經經歷了二果，分解思惟。果位與『向』位不同，怎麼能……』
【English Translation】 English version: 'Abandoning seven, not abandoning eight.' This refers to abandoning the eighth. It's not just about the sixteen mundane aspects; without cutting off the fetters, there's no transcending enlightenment. The Buddha has words of transcendence. What is Kāśyapa (Kāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) asking? One who can subdue the three realms of fetters is of sharp faculties, because they have aversion to the world. They directly surpass the first and second fruits, dwelling in the third fruit. The Buddha, for those dwelling in the third fruit, speaks of transcending delusion, referring to directly attaining enlightenment without experiencing the first fruit. Kāśyapa asks precisely about the cessation of suffering (Nirodha-satya, the truth of the cessation of suffering), aiming at the one truth (ekatya, the sole truth). Endless cycles of birth and death are deluded by the four inversions (viparyāsa, the four distortions of perception). From the stage of warmth (uṣmagata, the initial stage of the four preparatory practices), one must separately contemplate the Four Noble Truths (catvāri āryasatyāni, the four noble truths) to help achieve the first fruit. The major inversions have already been extinguished, so all four truths are not needed. Saṃgharakṣa states: 'Each analysis has its place.' A Stream-enterer (Srotāpanna, one who has entered the stream) practices in the path of seeing the truth, an Anāgāmin (Anāgāmin, a non-returner) practices in the path of contemplation. The sixteen conditioned practices with outflows are of two types, referring to the five expedient means (pañcopāya, five skillful means), all of which are conditioned. If it's the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four establishments of mindfulness), then it's shared with ordinary worldlings (bālapṛthagjana, ordinary people who have not entered the path). The reason for this is that a person practicing the four foundations of mindfulness can still regress, returning to the state of an ordinary worldling; their principle is not yet fully separated from external paths, so it's called shared. If one enters the stage of warmth, the root of Dharma is established and transformed, obtaining the illumination of the principle of emptiness of phenomena, then one will never regress, completely separating from ordinary worldlings, so it's called unshared. The sixteen unconditioned practices are of two types; initially entering the seeing of truth, not yet attaining the fruit of Stream-entry, at that time it's called 'towards'. If the sixteenth mind attains the fruit, it's called 'attaining the fruit'. The eight wisdoms (aṣṭa jñānāni, eight kinds of wisdom) are also of two types; if it's the fifteenth mind or before, at that time the wisdom of seeing and the wisdom of comparison are all called 'towards'. If the sixteenth mind attains the fruit, at that time the wisdom of seeing and the wisdom of comparison, contemplating the Four Noble Truths, are called 'the contemplation of attaining the fruit'. A Stream-enterer abandons the shared and obtains the unshared, it's not said that they abandon the previous four foundations of mindfulness, because the previous four foundations of mindfulness have long been abandoned. What is now said to be abandoned is still the fifteen minds in the seeing of truth, which are the same as 'towards', the shared sixteen practices. Now abandoning the unconditioned shared, obtaining the unshared of the fruit. If, when attaining the fruit, one no longer performs the sixteen practices, but as long as one is in the mind of the fruit, one naturally no longer shares with 'towards'. Even abandoning the eight wisdoms of 'towards', obtaining the eight wisdoms of attaining the fruit. An Anāgāmin is not like this, because a Stream-enterer analyzes the seeing of truth, practicing in 'towards' to initially become a Stream-enterer, while an Anāgāmin has already experienced the two fruits, analyzing contemplation. The fruit stage is different from the 'towards' stage, how can...'
同耶。須陀洹緣四諦。那含緣一諦者。還就與脫受名耳。猶如世第一法。亦皆緣平爾時見有情多。識空意少。若入無相行。是則空心勝。是以從不如地第一法。約有受名。無相行乃未能都妄有心。但空緣明勝。約無受名。今須陀洹。亦緣一諦平等。正以不及那含。還名言緣四諦。實不緣四也。寶亮曰。此答意。始終次第。辨行階級。然後釋所以不得之意也。有漏二種者。謂四念前十六行。此與外凡夫共。從四念以上十六於時不復共也。無漏二種者。向果者。苦法忍已上。至十五是果者。得須陀洹時。乃無十六之別。但證本所行。故言具十六也。八智亦二者義如上也。然無相行中。亦無八。但目因時名也。舍共十六者。四念前也。得不共者。內凡夫也。舍向果八智者。苦忍以上十五心也。得得果八智者。果時明瞭也。那含不如是者。正釋二人因異也。得須陀洹果后唯觀一滅諦。不復以十六行八智為因。云何名那含為初果耶。
遍觀已行者即是斯陀含人(至)遍觀方已為食故行。
案。僧亮曰。第五人。進修思惟。故名行也。僧宗曰。既經初果。觀於四諦。今復行向涉思惟。斷粗貪粗瞋思惟六品也。寶亮曰。第五斯陀含人。為斷三毒故。進修涉道。義如錯魚為食故行也。
大般涅槃經集解卷第六十七
大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十八
釋第六行已覆住廣辨阿那含 釋第七到彼岸廣辨羅漢乃至諸佛 辨二人謗佛法僧一以不信故謗二以謬解故謗 釋七種果謂方便果報恩果等 釋佛性非有如虛空非無如菟角義 廣釋佛性如虛空義 廣釋佛不與世諍世間說有佛亦說有義 廣釋三漏義 廣釋十二因緣辨觸增長生三種受
迦葉品之第六
行已覆住喻阿那含得食已住(至)七無色界般涅槃。
案。僧亮曰。欲結下三品。盡名行已住。上二界名住。二者貪著色無色者。非是現滅。皆是上行人。通在住位。此應有行名。蓋文脫耳。若不爾者。後行般涅槃。竟無所釋也。五種者。行有遲疾。分為五種。七種者。分五為六。不足為八。以七中有同名者也。僧宗曰。既斷欲界思惟盡。生於上地。受勝果報。貪著禪味。故所以住也。阿那含。凡二種者。且開二種。下文別曲明。見在得那含。以根利故。進修即得羅漢。二者。既得免苦。貪著樂報。住禪受生也。那含有五種者。此下廣釋那含也。寶亮曰。隨宜說法。教門不同。或二五六七。並當一時所感。今初開二門者。第一。現般人。第二。從中陰以上。悉通名上流。此亦收那含位盡也。次五門者。
【現代漢語翻譯】 現代漢語譯本
大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十八
- 釋第六行已覆住廣辨阿那含（Anāgāmin，不還果） 釋第七到彼岸廣辨羅漢（Arhat，阿羅漢）乃至諸佛 辨二人謗佛法僧一以不信故謗二以謬解故謗 釋七種果謂方便果報恩果等 釋佛性非有如虛空非無如菟角義 廣釋佛性如虛空義 廣釋佛不與世諍世間說有佛亦說有義 廣釋三漏義 廣釋十二因緣辨觸增長生三種受
迦葉品之第六
行已覆住喻阿那含得食已住(至)七無**般涅槃。
案。僧亮曰。欲結下三品。盡名行已住。上二界名住。二者貪著色無色者。非是現滅。皆是上行人。通在住位。此應有行名。蓋文脫耳。若不爾者。後行般涅槃。竟無所釋也。五種者。行有遲疾。分為五種。七種者。分五為六。不足為八。以七中有同名者也。僧宗曰。既斷欲界思惟盡。生於上地。受勝果報。貪著禪味。故所以住也。阿那含。凡二種者。且開二種。下文別曲明。見在得那含。以根利故。進修即得羅漢。二者。既得免苦。貪著樂報。住禪受生也。那含有五種者。此下廣釋那含也。寶亮曰。隨宜說法。教門不同。或二五六七。並當一時所感。今初開二門者。第一。現般人。第二。從中陰以上。悉通名上流。此亦收那含位盡也。次五門者。
【English Translation】 English version
Tripitaka Volume 37 No. 1763 Collection of Commentaries on the Mahāparinirvāṇa Sūtra
Collection of Commentaries on the Mahāparinirvāṇa Sūtra, Volume Sixty-Eighth
- Explanation of the sixth 'practiced and then dwells', extensively discussing Anāgāmin (不還果, Non-Returner); Explanation of the seventh 'to the other shore', extensively discussing Arhat (阿羅漢, Worthy One) and even all Buddhas; Discernment of two types of slander against the Buddha, Dharma, and Sangha: one slanders due to disbelief, the other slanders due to misinterpretation; Explanation of the seven types of fruits, namely expedient fruit, repaying kindness fruit, etc.; Explanation of Buddha-nature being non-existent like empty space, and non-non-existent like a rabbit's horn; Extensive explanation of Buddha-nature being like empty space; Extensive explanation of the Buddha not contending with the world, the world saying there is a Buddha, and the Buddha also saying there is; Extensive explanation of the three outflows; Extensive explanation of the twelve links of dependent origination, distinguishing the three types of feeling: contact-produced, increasing, and arising.
Chapter Six of the Kāśyapa Section
'Practiced and then dwells' is a metaphor for Anāgāmin, having obtained food, then dwells (until) seven without ** Parinirvāṇa.
Note: Saṃgharakṣa said: 'Intending to conclude the following three sections, all are named 'practiced and then dwells'. The upper two realms are named 'dwells'. The two who are attached to form and formlessness are not those who are presently extinguished; all are practitioners going upwards, generally in the dwelling position. This should have the name 'practiced'. It is likely a textual omission. If not, then the subsequent 'practiced Parinirvāṇa' would have no explanation at all. The five types are divided into five due to the slowness or quickness of practice. The seven types divide the five into six, not enough for eight, because there are those with the same name among the seven.' Saṃghatrata said: 'Having completely severed the thoughts of the desire realm, one is born in the upper realms, receiving superior karmic rewards, attached to the taste of dhyāna (禪定, meditation), therefore one dwells.' Anāgāmin, generally of two types, initially opens into two types. The following text separately and subtly clarifies. One sees and attains Anāgāmin, and because of sharp roots, one immediately attains Arhat through further practice. The second is that having been freed from suffering, one is attached to the bliss of rewards, dwelling in dhyāna and receiving rebirth. Anāgāmin has five types, which are extensively explained below. Bao Liang said: 'Expediently speaking the Dharma, the teachings are different. Perhaps two, five, six, or seven, all are simultaneously felt. Now, initially opening two doors, the first is the presently extinguished person. The second, from the intermediate state and above, all are generally named 'upstream'. This also encompasses all Anāgāmin positions. Next are the five doors.'
從中陰以上。受初禪正生者。分四人。既受初禪正生竟。后改報去。二禪亦通。來作上流人說。雖有五名。收亦盡也。次六門者。五如上。以前二門中。初人為六也。七門者。亦如上。取生色界樂定者也。雖有此四門不同。當一門收之。亦無遺矣。
行般涅槃復有二種(至)一者具精進定二者不具。
案。僧亮曰。若前文不脫落。此文則無所釋也。前四太疾。后二太遲。從第二至第四。獨當行名。即昔說上行流人。今說上流異耳。一者精進訖。二者不具。通釋七人所以遲疾不同。入出隨意。名自在。不具前二人是也。寶亮曰。次釋上四章門也。先釋初二門中。第二上行人。若受二身。是利根人。若從二禪去。訖四禪中生者。是鈍根人也。又有二種。一精進無自在定者。此人于定道不利。雖能精進。還入定取無漏。不即得故。無自在定也。二懈怠有自在定者。此人于定道通利。欲入即得。而不精進也。復有二種。一者具二。二者不具者。亦是利鈍也。
善男子欲色眾生有二種業(至)是故名為中般涅槃。
案。僧亮曰。受生業者。煩惱行也。作業者。身口合行受生業也。四種心訖。故名為中。此自心為中也。學無學者。無漏心也。非學非無學者。有漏善。及無記舍壽。不用無漏也。僧宗曰。言
【現代漢語翻譯】 現代漢語譯本： 從中陰身以上，接受初禪而正在出生的眾生，分為四種人。他們接受初禪並正在出生之後，後來改變去處，也可以通往二禪。這被稱為『上流人』。雖然有五種名稱，但都包含在內了。接下來是六門，前五種如上所述，以前面二門中的第一種人為第六種。七門也如上所述，指的是生於樂定者。雖然有這四門不同，但可以歸為一門，也沒有遺漏。
行般涅槃（在修行中證入涅槃）又有兩種：一是具有精進的禪定，二是不具有精進的禪定。
僧亮注曰：如果前面的文字沒有脫落，那麼這段文字就沒有什麼需要解釋的了。前面四種太快，後面兩種太慢。從第二種到第四種，單獨被稱為『行』。這就像過去所說的『上行流人』，現在說『上流』，只是說法不同而已。一種是精進完成，一種是不具足。這總體解釋了七種人遲緩和快速的不同。進入和出去隨意，稱為自在。不具足指的是前面兩種人。寶亮注曰：接下來解釋前面四章門。先解釋初二門中的第二種上行人。如果接受兩個身體，就是利根之人。如果從二禪去，到四禪中出生的，就是鈍根之人。又有兩種：一種是精進但沒有自在定者，這種人對於禪定之道不利，雖然能夠精進，但還要進入禪定才能獲得無漏，不能立即獲得，所以沒有自在定。一種是懈怠但有自在定者，這種人對於禪定之道通達順利，想進入就能進入，但不精進。又有兩種：一種是具足兩種，一種是不具足兩種，這也是利根和鈍根的區別。
善男子，欲界和色界的眾生有兩種業：因此被稱為中般涅槃（在生死之間證入涅槃）。
僧亮注曰：受生業，指的是煩惱的行為。作業，指的是身口共同造作的受生業。四種心完結，所以稱為『中』，這是以自心為『中』。有學和無學，指的是無漏心。非學非無學，指的是有漏的善，以及無記的舍壽，不使用無漏。僧宗說：
【English Translation】 English version: Among those above the intermediate state (antarabhava), those who are born in the first Dhyana (first level of meditative absorption) are divided into four types. After they are born in the first Dhyana, they may change their destination and also reach the second Dhyana. This is called 'Upastrotas' (one who goes upstream). Although there are five names, they are all included. Next are the six doors, the first five are as above, and the first person in the first two doors is the sixth. The seven doors are also as above, referring to those born in the pleasure of Samadhi (state of meditative concentration). Although these four doors are different, they can be grouped into one, and nothing is omitted.
Parinirvana (complete liberation) through practice is again of two types: one possesses diligent Samadhi, and the other does not.
Commentary by Sengliang: If the preceding text is not missing, then this passage has nothing to explain. The first four are too fast, and the last two are too slow. From the second to the fourth, they are individually called 'practitioners'. This is like what was said in the past about 'Upastrotas', and now it is called 'Upastrauta', only the wording is different. One is diligent and complete, and the other is incomplete. This generally explains the differences in speed and slowness among the seven types of people. Entering and exiting at will is called freedom. Incomplete refers to the first two types of people. Commentary by Baoliang: Next, explain the previous four chapters. First, explain the second Upastrauta in the first two doors. If one receives two bodies, they are of sharp faculties. If one goes from the second Dhyana and is born in the fourth Dhyana, they are of dull faculties. There are also two types: one is diligent but does not have Samadhi of freedom, this person is not good at the path of Samadhi, although they can be diligent, they still need to enter Samadhi to obtain Anāsrava (non-outflow), they cannot obtain it immediately, so they do not have Samadhi of freedom. One is lazy but has Samadhi of freedom, this person is proficient in the path of Samadhi, they can enter whenever they want, but they are not diligent. There are also two types: one possesses both, and the other does not possess both, this is also the difference between sharp and dull faculties.
Good man, sentient beings in the desire realm (Kāmadhātu) and the form realm (Rūpadhātu) have two types of karma: therefore, it is called Antarāparinirvāyin (one who attains Nirvana in the intermediate state).
Commentary by Sengliang: Karma that receives birth refers to the actions of afflictions. Creating karma refers to the karma that receives birth created jointly by body and speech. The four types of mind are completed, so it is called 'intermediate', this is taking the self-mind as 'intermediate'. Those who are learners (Śaikṣa) and non-learners (Aśaikṣa) refer to the Anāsrava mind. Those who are neither learners nor non-learners refer to wholesome actions with outflows and neutral abandonment of life, not using Anāsrava. Sengzong said:
受身者。愿生身也。此那含。既根利。已久厭欲界中生。及其舍欲界身之中陰時。仍此中滅。不願受色地生也。作業者。修四無量諸善功德也。有四種心者。言中陰。那含人涅槃時。於此四中。二是涅槃心也。非學非無學者。成果時。在無生心。此無生心。既非復那含。而言那含。在中陰有此心者。仍那含名。若初入中陰。是那含及其將入涅槃之時。已得羅漢。此無生心。非是盡無生二智。是以不得名無學也。二者學心者。言未得羅漢之時。進求故。為學心者。三無學心者。謂羅漢。盡無生二智。名無學心也。四非學非無學心。謂成羅漢報無記心也。取二種非學非無學。入涅槃也。中間二心。則非也。前非學非無學者。此觀空心。不為斷結成果。但遊觀空。為欲入涅槃也。取后非學非無學。若依四分毗曇中解羅漢。任運得入涅槃。是以中陰入時唯用二心。中間二心不用也。寶亮曰。次解五門中之初人。一作業者。即是色界正報業。二受生業者。是色界潤生業。色界但受中陰報。而得涅槃也。舍欲界身。未至色界者。就人為語。如似從四行而未至。然理撿不爾。亦不測初禪中中陰幾時。若取況人中三七日論利根人亦生中陰。即得道者。如始離欲界。若極鈍根人。盡三七日得者。如舍欲至色界邊也。一非學非無學者。世俗
【現代漢語翻譯】 現代漢語譯本 受身者，指的是愿生之身。這裡的『那含』（Anāgāmin，不還者）因為根器銳利，早已厭倦欲界中的生死輪迴。當他捨棄欲界之身，處於中陰階段時，就在此中滅度，不願再受色界之生。 『作業者』，指的是修習四無量心等各種善功德的人。 『有四種心者』，指的是中陰階段的那含在涅槃時，這四種心中，有兩種是涅槃之心。『非學非無學者』，指的是證果時處於無生心。這個無生心，既然已經不是那含，但因為在中陰階段有此心，仍然稱為那含。如果剛進入中陰階段，是那含；當他即將進入涅槃時，已經證得阿羅漢果。這個無生心，並非是盡智和無生智，因此不能稱為無學。 『二者學心者』，指的是未證得阿羅漢果時，精進求道之心，所以稱為學心。 『三無學心者』，指的是阿羅漢，具有盡智和無生智，稱為無學心。 『四非學非無學心』，指的是成就阿羅漢果后，無記之心。取兩種非學非無學之心，進入涅槃。中間兩種心，則不取。前面的非學非無學，指的是觀空之心，不爲了斷煩惱而證果，只是遊觀空性，爲了進入涅槃。取後面的非學非無學。如果按照四分律宗的毗曇來解釋阿羅漢，是任運而入涅槃的，因此中陰入涅槃時只用兩種心，中間兩種心不用。 寶亮說：下面解釋五門中的初人。一、『作業者』，就是正報業。二、『受生業者』，就是潤生業。只是承受中陰之報，而得涅槃。『舍欲界身，未至者』，就人而言，好像是從四禪天而未至。然而仔細推敲並非如此。也無法推測初禪中中陰的時間。如果按照人間的三七日來推論，利根之人也可能在中陰階段就得道，就像剛離開欲界一樣。如果極鈍根之人，盡三七日才得道，就像捨棄欲界到達邊一樣。一、『非學非無學者』，是世俗。
【English Translation】 English version 'One who receives a body' refers to the body one wishes to be born into. This 'Anāgāmin' (non-returner), being of sharp faculties, has long been weary of birth and death in the desire realm. When he abandons the body of the desire realm and is in the intermediate state (antarābhava), he attains extinction (nirvāṇa) within it, not wishing to be born in the realm of form. 'One who performs actions' refers to one who cultivates the four immeasurables and various meritorious deeds. 'Having four kinds of minds' refers to the fact that when an Anāgāmin in the intermediate state enters nirvāṇa, two of these four minds are minds of nirvāṇa. 'Neither a learner nor a non-learner' refers to being in the mind of non-arising at the time of attaining the fruit. Since this mind of non-arising is no longer that of an Anāgāmin, but because one has this mind in the intermediate state, one is still called an Anāgāmin. If one has just entered the intermediate state, one is an Anāgāmin; when one is about to enter nirvāṇa, one has already attained Arhatship. This mind of non-arising is not the wisdom of exhaustion and non-arising, and therefore cannot be called a non-learner. 'The second, the mind of a learner' refers to the mind of diligently seeking the path when one has not yet attained Arhatship, and is therefore called the mind of a learner. 'The third, the mind of a non-learner' refers to an Arhat, who possesses the wisdom of exhaustion and non-arising, and is called the mind of a non-learner. 'The fourth, the mind that is neither a learner nor a non-learner' refers to the mind of indifference after attaining Arhatship. One takes the two kinds of minds that are neither a learner nor a non-learner to enter nirvāṇa. The two minds in the middle are not taken. The former 'neither a learner nor a non-learner' refers to the mind of contemplating emptiness, not for the sake of severing afflictions and attaining the fruit, but merely contemplating emptiness in order to enter nirvāṇa. One takes the latter 'neither a learner nor a non-learner'. If one interprets an Arhat according to the Abhidharma of the Dharmaguptaka school, one enters nirvāṇa spontaneously, therefore only two minds are used when entering nirvāṇa in the intermediate state, and the two minds in the middle are not used. Bao Liang said: Next, explain the first person in the five gates. First, 'one who performs actions' is the retribution of the primary reward. Second, 'one who receives the karma of birth' is the karma that moistens birth. One only receives the retribution of the intermediate state and attains nirvāṇa. 'Abandoning the body of the desire realm, not yet reaching ' refers to a person, as if one has not yet reached the fourth dhyana. However, upon careful examination, this is not the case. It is also impossible to estimate the duration of the intermediate state in the first dhyana. If one infers from the three seven-day periods in the human realm, a person of sharp faculties may attain the path in the intermediate state, just like one who has just left the desire realm. If a person of extremely dull faculties attains the path after three seven-day periods, it is like abandoning the desire realm and reaching the edge of . First, 'neither a learner nor a non-learner' is mundane.
善心。二學者。正觀真解心。三無學者。亦是正觀。而非活結心。四非學非無學者。無記心。今用也俗善心。及無記心。得入涅槃。餘二心中。不得死滅也。
受身涅槃復有二種(至)是故名為受身涅槃。
案。僧亮曰。受身義。在初生也。與昔生般涅槃同。今云。盡壽與生。義不同也。是人受身。然後斷者。辨異於中涅槃也。僧宗曰。二種者。言受身具二種業也。智秀曰。以盡壽之言濫。故設問也。寶亮曰。受身涅槃者。次解第二人。此人受初禪正生。斷三界結盡。即成羅漢。名受身涅槃也。
善男子行般涅槃者常修行道(至)是名無行般涅槃。
案。僧亮曰。行已無行。受身中利鈍差別。寶亮曰。行般涅槃者。次解第三人。但受初禪正生者。根有三品利鈍之殊。此人最鈍。窮生中行道。然後得果。名行般涅槃也。道慧記曰。或更二身者。更出第三行涅槃中不同人也。如論家但云初禪中有三人。此言或二身四身。非上行。是則不但初禪也。
上流般涅槃者若有人得(至)至第四禪亦復如是。
案。僧亮曰。伏結生第四禪。以煩惱流退。通流則進。上下回流名上流。異常說也。僧宗曰。言得四禪后時。起初禪愛心。退生初禪。若依數論。則無生退。亦可言此身唯在初禪。懸得四
【現代漢語翻譯】 現代漢語譯本： 善心（kusala citta）。二學者（sekha）。正觀真解心（sammādiṭṭhi sampayutta citta）。三無學者（asekha）。亦是正觀（sammādiṭṭhi），而非活結心（saṃyojana）。四非學非無學者（nevasaññānāsaññāyatana）。無記心（abyākata citta）。今用也俗善心（lokiya kusala citta），及無記心（abyākata citta）。得入涅槃（Nibbana）。餘二心中，不得死滅也。
受身涅槃（sa-upādisesa-nibbāna）復有二種：是故名為受身涅槃（sa-upādisesa-nibbāna）。
案。僧亮曰：受身義，在初生也。與昔生般涅槃（parinibbāna）同。今云：盡壽與生，義不同也。是人受身，然後斷者，辨異於中涅槃（antarāparinibbāyi）也。僧宗曰：二種者，言受身具二種業也。智秀曰：以盡壽之言濫，故設問也。寶亮曰：受身涅槃者，次解第二人。此人受初禪（paṭhama jhāna）正生，斷三界結盡，即成羅漢（arahant）。名受身涅槃（sa-upādisesa-nibbāna）也。
善男子行般涅槃（saṅkhāra-parinibbāna）者常修行道：是名無行般涅槃（asaṅkhāra-parinibbāna）。
案。僧亮曰：行已無行，受身中利鈍差別。寶亮曰：行般涅槃者，次解第三人。但受初禪（paṭhama jhāna）正生者，根有三品利鈍之殊。此人最鈍，窮生中行道，然後得果。名行般涅槃（saṅkhāra-parinibbāna）也。道慧記曰：或更二身者，更出第三行涅槃中不同人也。如論家但云初禪（paṭhama jhāna）中有三人。此言或二身四身，非上行。是則不但初禪（paṭhama jhāna）也。
上流般涅槃（uddhamsota-parinibbāna）者若有人得：至第四禪（catuttha jhāna）亦復如是。
案。僧亮曰：伏結生第四禪（catuttha jhāna），以煩惱流退，通流則進，上下回流名上流。異常說也。僧宗曰：言得四禪（catuttha jhāna）后時，起初禪（paṭhama jhāna）愛心，退生初禪（paṭhama jhāna）。若依數論，則無生退。亦可言此身唯在初禪（paṭhama jhāna），懸得四
【English Translation】 English version: 'Good mind' (kusala citta). 'Two learners' (sekha). 'Right view associated mind' (sammādiṭṭhi sampayutta citta). 'Three non-learners' (asekha). Also 'right view' (sammādiṭṭhi), but not 'fettered mind' (saṃyojana). 'Four neither perception nor non-perception' (nevasaññānāsaññāyatana). 'Neutral mind' (abyākata citta). Now using mundane 'good mind' (lokiya kusala citta), and 'neutral mind' (abyākata citta), one can enter 'Nibbana'. In the other two minds, one cannot die and be extinguished.
'Nibbana with residue' (sa-upādisesa-nibbāna) has two types: Therefore it is called 'Nibbana with residue' (sa-upādisesa-nibbāna).
Note: Monk Liang said: The meaning of 'with residue' is in the initial birth. It is the same as 'parinibbāna' in a previous life. Now it says: 'end of life and birth', the meaning is different. This person receives a body, and then cuts off, distinguishing it from 'intermediate Nibbana' (antarāparinibbāyi). Monk Zong said: 'Two types' means that the body possesses two types of karma. Zhi Xiu said: Because the words 'end of life' are vague, hence the question is posed. Bao Liang said: 'Nibbana with residue' is to explain the second person. This person receives the 'first jhana' (paṭhama jhāna) at the moment of birth, cuts off all fetters of the three realms, and immediately becomes an 'arahant'. This is called 'Nibbana with residue' (sa-upādisesa-nibbāna).
'Nibbana with effort' (saṅkhāra-parinibbāna) means constantly practicing the path: This is called 'Nibbana without effort' (asaṅkhāra-parinibbāna).
Note: Monk Liang said: 'With effort' and 'without effort' are differences in sharpness and dullness within the body. Bao Liang said: 'Nibbana with effort' is to explain the third person. Those who receive the 'first jhana' (paṭhama jhāna) at the moment of birth have three grades of sharpness and dullness in their faculties. This person is the dullest, practicing the path throughout their life, and then attains the fruit. This is called 'Nibbana with effort' (saṅkhāra-parinibbāna). Dao Hui's record says: 'Or another two bodies' refers to different people within the third 'Nibbana with effort'. As the commentators only say there are three people in the 'first jhana' (paṭhama jhāna). This says 'or two bodies, four bodies', not the above practice. Therefore, it is not only the 'first jhana' (paṭhama jhāna).
'Upstream Nibbana' (uddhamsota-parinibbāna) means if someone attains: Up to the 'fourth jhana' (catuttha jhāna), it is also like this.
Note: Monk Liang said: Subduing the fetters and being born in the 'fourth jhana' (catuttha jhāna), because the flow of afflictions recedes, the unobstructed flow advances, and the upward and downward flow is called 'upstream'. This is an unusual explanation. Monk Zong said: It means after attaining the 'fourth jhana' (catuttha jhāna), the mind of attachment to the 'first jhana' (paṭhama jhāna) arises, and one regresses to being born in the 'first jhana' (paṭhama jhāna). If based on numerical analysis, there is no regression in birth. It can also be said that this body is only in the 'first jhana' (paṭhama jhāna), and remotely attains the 'fourth
禪心后。時還起初禪愛心。故言退。實非是生退也。從此道流。則還斷結。至四禪也。寶亮曰。解第五人。從解初禪正生。受二禪報以上。通名上流人也。若有人得第四禪已。退生初禪者。但此語。非是明。那含人斷下地。三禪中惑已盡。云何退生。此是煩惱流人。凡夫之位。既解那含人。何故牽此。正為遣物疑。若從下向上。亦名上流。從上流。然是事法爾。其況若為如似風從東來名東風。水從西來名東流。是則據風為言。從所來處為名。水而為語。就所向處為談。此之二人事亦同。斯恐尋者乖謬故。所以牽凡夫來簡正。以道流者。名那含人。不取煩惱流者。為上流人也。
是四禪中復有二種(至)樂論議者處五凈居。
案。僧亮曰。一入無色界者。即是上流。分為無色界故。是流中差別也。二樂智者。釋所以分四禪定慧等。無色定。多慧少修。等樂慧不樂定。一內二外者。內己身。外他身。中陰定慧。雖弱其道勇健。煩惱粗。過患易見。獨得涅槃也。寶亮曰。次解第四門中第七人。但自初。二門中第一現滅人。不解。次六門中第六人。亦不釋。何以然。正言此人神根最利。能一身之中。頓辯四果。其旨無曲。意易而不陳。如其不爾。亦莫測其由也。夫眾生所樂不同。若樂論議者。則生五凈居。若樂寂
【現代漢語翻譯】 現代漢語譯本：禪定之心消退後，又重新生起對初禪的愛戀之心，所以說是『退』，但實際上並非真正的『生退』。從這條道路修行，就能斷除結縛，直至四禪境界。寶亮法師說：『解釋第五種人，從證得初禪正果開始，接受二禪及以上的果報，都可以統稱為『上流人』。』如果有人已經證得四禪，卻退回到初禪，這種說法並不明確。因為阿那含（Anāgāmin，不還果）之人已經斷除了下三禪中的迷惑，怎麼會退回到初禪呢？這實際上是煩惱之流中的人，是凡夫的境界。既然解釋的是阿那含，為何要牽扯到凡夫呢？這正是爲了消除人們的疑惑。如果從下向上，也可以稱為『上流』，從上向下流，這是事物自然的規律。這種情況就像風從東邊來，就叫做東風；水從西邊來，就叫做西流。這是根據風的來源方向來命名，用水來比喻，是就水流去的方向來談論。這兩種情況是相同的。恐怕尋究的人產生誤解，所以才牽扯到凡夫來加以區分。以『道流』來稱呼阿那含，不以『煩惱流』的人作為『上流人』。
四禪之中又有兩種情況：喜歡辯論議事的人，會往生到五凈居天（Pañca Suddhāvāsa）。
僧亮法師說：『一入無（Akaniṣṭha，色界頂天）者，就是上流人，因為分為無，所以是上流中的差別。』二喜歡智慧的人，解釋了四禪定慧等的區分。無色定（Āruppāyatana）多慧少修，喜歡智慧而不喜歡禪定。一內二外指的是：內是自身，外是他身。中陰（Antarābhava）的定慧雖然微弱，但其道勇猛剛健，煩惱粗重，過患容易看見，所以能夠獨自證得涅槃（Nirvāṇa）。寶亮法師說：『接下來解釋第四門中的第七種人，但是對於初、二門中的第一種現滅之人，沒有解釋。對於第六門中的第六種人，也沒有解釋。為什麼呢？正是因為這種人神根最為銳利，能夠在一身之中，頓悟四果（四沙門果）。其旨意沒有曲折，意思簡單而沒有陳述。如果不是這樣，也無法推測其中的原因。』眾生所喜歡的事物不同。如果喜歡辯論議事，就會往生到五凈居天。如果喜歡寂靜。
【English Translation】 English version: After the mind of Dhyana (Jhāna, meditation) recedes, the loving mind of the first Dhyana arises again. Therefore, it is said to be 'retreating,' but in reality, it is not a true 'retreating and arising.' By practicing from this path, one can cut off the bonds, up to the fourth Dhyana. The Dharma Master Bao Liang said: 'Explaining the fifth type of person, starting from attaining the right fruit of the first Dhyana, receiving the retribution of the second Dhyana and above, can all be collectively called 'Upstreamers'.' If someone has already attained the fourth Dhyana but retreats to the first Dhyana, this statement is not clear. Because an Anāgāmin (Non-Returner) has already cut off the delusions in the lower three Dhyanas, how could they retreat to the first Dhyana? This is actually a person in the stream of afflictions, a state of ordinary beings. Since we are explaining the Anāgāmin, why involve ordinary beings? This is precisely to eliminate people's doubts. If it is from below upwards, it can also be called 'upstream,' flowing from above downwards, which is the natural law of things. This situation is like the wind coming from the east, which is called the east wind; water flowing from the west is called the west stream. This is named according to the direction of the wind's origin, using water as a metaphor, discussing the direction the water flows. These two situations are the same. Fearing that those who investigate may misunderstand, ordinary beings are involved to distinguish them. The Anāgāmin is called 'stream of the path,' not taking the person of 'stream of afflictions' as the 'Upstreamer'.'
Among the four Dhyanas, there are two situations: those who enjoy debating and discussing matters will be reborn in the Pañca Suddhāvāsa (Pure Abodes).
The Dharma Master Seng Liang said: 'One who enters Akaniṣṭha (the highest heaven in the Realm of Form) is an Upstreamer, because it is divided into Akaniṣṭha, so it is a difference among the Upstreamers.' Two, those who enjoy wisdom, explain the distinctions of the four Dhyanas, wisdom, etc. The Āruppāyatana (Formless Realms) have more wisdom and less cultivation, liking wisdom and disliking Dhyana. One internal and two external refer to: internal is oneself, external is others. Although the Samadhi (concentration) and wisdom of the Antarābhava (intermediate state) are weak, their path is courageous and vigorous, afflictions are coarse, and faults are easily seen, so they can attain Nirvāṇa (liberation) alone. The Dharma Master Bao Liang said: 'Next, explaining the seventh type of person in the fourth gate, but not explaining the first type of person who appears and disappears in the first and second gates. Also, not explaining the sixth type of person in the sixth gate. Why? It is precisely because this person's spiritual roots are the sharpest, able to suddenly realize the four fruits (the four stages of enlightenment) in one lifetime. Its meaning is not twisted, the meaning is simple and not stated. If not, it is impossible to speculate on the reason.' The things that sentient beings enjoy are different. If they enjoy debating and discussing matters, they will be reborn in the Pure Abodes. If they enjoy tranquility.
靜者。必生無色界也。
復有二種一者修薰禪(至)則能呵責無色界定。
案。僧亮曰。如是二人。一修薰禪。二則不修。修者。則回四禪中業。別異處受生。二不修者。則無斯業如數。經家作薰禪法雲。從無漏心出。薰有漏善。使明理。若如斯。便聖人更起業。經云。何言聖人。畢故不造新。當知。今所論者。乃本是昔四禪中業。直是聖人運無漏力。自在能轉彼本業。若別處生。更無別因。問何故爾。四禪中凡聖同所。每多諠雜。不能生深智慧故。所以回此業。別余處生。若生彼。則與凡報隔。便靜照在心。智慧日明。是以。經稱樂論議者生五凈居也。既解六人竟。物還於向釋中涅槃者。生兩疑故。
迦葉菩薩白佛言世尊(至)欲界有中涅槃色界則無。
案。寶亮曰。迦葉為問。第一問言。中涅槃。又神根若利何不現在入涅槃耶。第二問云。何故欲界有中涅槃。色界獨無也。
佛言善男子是人現在(至)是故不得現在涅槃。
案。寶亮曰。佛不次第答。先答初問言。此人神情雖利。于現在入道緣不具故。所以須在中陰中。不得現在滅也。
善男子如汝所問何因緣故(至)慳貪瞋恚是故名住。
案。僧亮曰。次答。后問。言欲界受生是苦地。猶須外依資。報身得立
【現代漢語翻譯】 現代漢語譯本：
『靜』意味著必然產生『無漏』（無煩惱）。 還有兩種情況：一種是修習『薰禪』（通過禪定熏修），就能呵斥『無漏定』（沒有煩惱的禪定）。 按僧亮的說法：像這樣兩種人，一種修習『薰禪』，另一種則不修習。修習的人，就能轉變四禪中的業力，在其他地方受生。不修習的人，就沒有這種業力，就像通常那樣。經書作者將『薰禪』描述為從無漏心出發，熏習有漏的善業，使之明白道理。如果像這樣，那麼聖人豈不是又造業了？經中說：怎麼能說聖人會造業呢？聖人只是了結舊業，不再造新業。應當知道，現在所討論的，乃是原本是過去四禪中的業力，只是聖人運用無漏的力量，自在地能夠轉變那些原本的業力，從而在其他地方受生，而沒有其他的因緣。問：為什麼會這樣呢？因為四禪中凡夫和聖人都在一起，常常喧鬧混雜，不能產生深刻的智慧。所以轉變這種業力，在其他地方受生。如果生在那裡，就與凡夫的果報隔絕，於是清凈的觀照就在心中，智慧日益明亮。因此，經中稱讚喜歡論議的人會生在五凈居天。既然已經解釋了六種人，那麼將事物歸還到先前解釋中的涅槃，是因為對兩種情況有疑惑。 迦葉菩薩問佛說：世尊，欲界有中陰身入涅槃的情況，色界則沒有。 按寶亮的說法：迦葉菩薩提出了兩個問題。第一個問題是關於中陰身入涅槃，以及如果神根銳利，為什麼不現在就入涅槃。第二個問題是，為什麼欲界有中陰身入涅槃，而色界卻沒有。 佛說：善男子，這些人現在入道的因緣還不具足，所以不能現在入涅槃。 按寶亮的說法：佛沒有按順序回答，而是先回答了第一個問題，說這些人雖然神情銳利，但現在入道的因緣還不具足，所以需要在中陰身中才能入滅，不能現在就入滅。 善男子，正如你所問的，因為什麼因緣，（欲界眾生）有慳貪、嗔恚，所以名為『住』（停留在欲界）。 按僧亮的說法：接下來回答後面的問題，說欲界受生是苦難之地，仍然需要依靠外在的資助，才能建立報身。
【English Translation】 English version:
『Quietude』 necessarily gives rise to 『Anasrava』 (freedom from defilements). Furthermore, there are two situations: one is cultivating 『Bhavana-dhyana』 (meditation through cultivation), which enables one to rebuke 『Anasrava-samadhi』 (samadhi free from defilements). According to Sengliang: Like these two types of people, one cultivates 『Bhavana-dhyana』, and the other does not. Those who cultivate it can transform the karma from the four Dhyanas (meditative absorptions) and be reborn in other places. Those who do not cultivate it do not have this karma, just as usual. The authors of the scriptures describe 『Bhavana-dhyana』 as originating from the Anasrava-citta (mind free from defilements), perfuming the wholesome karma with outflows, enabling it to understand the truth. If it were like this, wouldn't the saints be creating karma again? The sutra says: How can it be said that saints create karma? Saints only exhaust old karma and do not create new karma. It should be known that what is being discussed now is originally the karma from the past four Dhyanas, but the saints use the power of Anasrava freely to transform those original karmas, thus being reborn in other places, without other causes. Question: Why is this so? Because in the four Dhyanas, ordinary people and saints are together, often noisy and mixed, unable to produce profound wisdom. Therefore, this karma is transformed, and one is reborn in other places. If one is born there, one is separated from the retribution of ordinary people, and then pure contemplation is in the mind, and wisdom becomes brighter day by day. Therefore, the sutra praises those who like to discuss will be born in the five Suddhavasa heavens (Pure Abodes). Now that the six types of people have been explained, returning things to the Nirvana in the previous explanation is because of doubts about two situations. Kasyapa Bodhisattva said to the Buddha: World Honored One, in the desire realm, there is intermediate Nirvana (antaraparinirvana), but not in the form realm. According to Baoliang: Kasyapa Bodhisattva raised two questions. The first question was about intermediate Nirvana, and if the spiritual faculties are sharp, why not enter Nirvana now. The second question was, why is there intermediate Nirvana in the desire realm, but not in the form realm. The Buddha said: Good man, the conditions for these people to enter the path now are not yet complete, so they cannot enter Nirvana now. According to Baoliang: The Buddha did not answer in order, but first answered the first question, saying that although these people have sharp spiritual faculties, the conditions for entering the path now are not yet complete, so they need to enter extinction in the intermediate state, and cannot enter extinction now. Good man, as you asked, because of what causes, (beings in the desire realm) have stinginess, anger, and hatred, so it is called 『abiding』 (remaining in the desire realm). According to Sengliang: Next, answer the latter question, saying that rebirth in the desire realm is a land of suffering, and it still needs to rely on external assistance to establish the reward body.
。然即用此為迫惱緣。故到來觀欲界。為發悟之由。所以欲界有中陰。上界是禪地。不待外資。又無大苦。故無有中涅槃也。
善男子到彼岸者喻阿羅漢(至)是故喻以水陸俱行。
案。寶亮曰。解第七人。從羅漢以上。至於諸佛。通名為一人故。借喻于神龜能水陸俱行。但水陸兩事。如文所合。世間河中。雖有七種之別。同不離於水。涅槃中亦爾。乃有七人之異。亦通不離佛性之水。但佛性之義。隨事而收。或緣因。或境界。如是眾多。若因。若果。儘是佛性。
善男子如恒河中七種眾生(至)是名如來隨意語。
案。僧亮曰。釋皆是佛方便也。
迦葉菩薩言世尊若有因(至)云何沙門云何沙門果。
案。僧亮曰。明果是常。成彼岸義也。僧宗曰。更問。涅槃無因體。不應是果也。寶亮曰。更與兩問。一謂若涅槃無因。云何名果。二問。涅槃亦稱沙門。云何為沙門。名沙門果耶。
善男子一切世間有七種果(至)即無量世所修善法。
案。僧亮曰。舉此七種。意欲取最後遠離果也。
善男子如世間法或說生因(至)唯有了因無有生因。
案。僧亮曰。有為法。生因有二種。一以業生名生因。二以近。為生因也。了因亦二種。一以果不生名了。二以遠
【現代漢語翻譯】 現代漢語譯本：然而，（眾生）正因為如此才利用它作為迫惱的因緣，所以（諸佛）才來到欲界，作為啓發覺悟的途徑。因此欲界有中陰身。上界是禪定的地方，不依賴外在的資助，又沒有巨大的痛苦，所以沒有中陰涅槃。
善男子，到達彼岸的人，比喻阿羅漢（Arhat）（至）因此用水陸兩棲來比喻。
按：寶亮說，解釋第七種人，從阿羅漢以上，直到諸佛，都統稱為一人，所以借用神龜能水陸兩棲來比喻。但水陸兩件事，如經文所說那樣結合。世間的河流中，雖有七種的區別，但都離不開水。涅槃中也是這樣，雖有七種人的不同，也都離不開佛性的水。但佛性的意義，隨事而收攝，或者作為緣因，或者作為境界，像這樣眾多。無論是因，還是果，都是佛性。
善男子，如同恒河中的七種眾生（至）這叫做如來隨意的說法。
按：僧亮說，解釋這些都是佛的方便法門。
迦葉菩薩（Kasyapa Bodhisattva）說，世尊，如果有一個因（至）什麼是沙門（Sramana），什麼是沙門果（Sramana-phala）？
按：僧亮說，說明果是常住的，成就彼岸的意義。僧宗說，進一步問，涅槃沒有因的本體，不應該是果。寶亮說，進一步提出兩個問題，一個是指如果涅槃沒有因，怎麼能稱為果？第二個問題是，涅槃也稱為沙門，什麼是沙門，什麼是沙門果呢？
善男子，一切世間有七種果（至）就是無量世所修的善法。
按：僧亮說，舉出這七種果，意在選取最後遠離的果。
善男子，如同世間法或者說生因（至）只有了因，沒有生因。
按：僧亮說，有為法，生因有兩種，一種是以業力產生，稱為生因，另一種是以接近（因緣）為生因。了因也有兩種，一種是以果不產生為『了』，另一種是以遠離（為『了』）。
【English Translation】 English version: However, it is precisely because of this that (sentient beings) use it as a cause for vexation. Therefore, (the Buddhas) come to the desire realm as a means of awakening enlightenment. Thus, the desire realm has an intermediate state (antarabhava). The upper realms are places of dhyana (meditation), not relying on external assistance, and without great suffering. Therefore, there is no intermediate nirvana.
'Good man, those who reach the other shore are likened to Arhats (至) Therefore, they are likened to those who travel on both land and water.'
Note: Bao Liang said, 'Explaining the seventh type of person, from Arhats upwards to all Buddhas, are collectively called one person. Therefore, the analogy of a divine turtle that can travel on both land and water is used. However, the two matters of land and water are combined as the text describes. In the rivers of the world, although there are seven types of differences, they all do not depart from water. It is the same in Nirvana. Although there are differences in the seven types of people, they all do not depart from the water of Buddha-nature. However, the meaning of Buddha-nature is gathered according to circumstances, either as a causal condition or as a realm. There are so many like this. Whether it is cause or effect, all are Buddha-nature.'
'Good man, like the seven types of beings in the Ganges River (至) This is called the Thus Come One's (Tathagata) expedient speech.'
Note: Seng Liang said, 'Explaining these are all the Buddha's expedient means.'
Kasyapa Bodhisattva said, 'World Honored One, if there is a cause (至) What is a Sramana, and what is the fruit of a Sramana?'
Note: Seng Liang said, 'Clarifying that the fruit is permanent, accomplishing the meaning of the other shore.' Seng Zong said, 'Further questioning, Nirvana has no causal substance, it should not be a fruit.' Bao Liang said, 'Further posing two questions, one referring to if Nirvana has no cause, how can it be called a fruit? The second question is, Nirvana is also called a Sramana, what is a Sramana, and what is the fruit of a Sramana?'
'Good man, in all the world there are seven types of fruits (至) that is the good dharma cultivated for immeasurable eons.'
Note: Seng Liang said, 'Mentioning these seven types of fruits, the intention is to select the final fruit of detachment.'
'Good man, like worldly dharmas, one speaks of a productive cause (至) there is only an illuminating cause, there is no productive cause.'
Note: Seng Liang said, 'Conditioned dharmas, there are two types of productive causes, one is produced by karma, called a productive cause, the other is proximity as a productive cause. There are also two types of illuminating causes, one is that the fruit does not arise, called 'illuminating', the other is distance (as 'illuminating').'
爲了。有為法起。因有所生名生因。而生因有近有遠。遠則名了也。出世亦如是者。出世無為。無為無起因。無所生。名了因。有近遠。近則名生因。生因者。煩惱不生即涅槃。身口意凈。皆斷煩惱。三脫是近。名生因。亦為涅槃而作了因者。三十七品。亦有近遠。遠名了因。了了見於涅槃。說無有生因。答上問也。見涅槃是果。無生因故。得稱常。寶亮曰。明涅槃是了因之果。非生因所生。三脫門等。于煩惱作不生。為強故設生。生不因也。
善男子如汝所問云何沙門(至)是名沙門沙門果。
案。僧亮曰。先說道果體。下自釋名義也。欲答第二問。言沙門那者。即八正道也。
迦葉菩薩言世尊何因緣故(至)是故得名為沙門那。
案。僧亮曰。有為羸劣名之。六道差別名道。八道從所斷得名也。寶亮曰。此言乏道。唯生死是。乏道能不息一切煩惱果報。具八聖道。德行盈滿。業累消盡。名沙門果也。
善男子阿羅漢人修是道者(至)名阿羅漢得到彼岸。
案。僧亮曰。釋彼岸法。上五分是總。此廣解脫智見身度彼岸之義也。寶亮曰。舉四智結也。明具此四德滿。即名到彼岸也。
如阿羅漢辟支佛(至)以得果故名為具足。
案。僧亮曰。得無上道。乃名具足。
【現代漢語翻譯】 現代漢語譯本 爲了。有為法生起，因為有所生，所以稱為生因。而生因有近有遠，遠的就稱爲了因。出世法也是如此，出世法是無為法，無為法沒有生起的原因，也沒有所生，稱爲了因。也有近有遠，近的就稱為生因。生因是指煩惱不生起就是涅槃（Nirvana，寂滅），身口意清凈，都是斷除煩惱。三解脫門是近因，稱為生因。也可以爲了涅槃而作爲了因，三十七道品也有近有遠，遠的稱爲了因，清楚地見到涅槃，所以說沒有生因。這是回答上面的問題。見到涅槃是果，因為沒有生因的緣故，所以可以稱為常。寶亮說，說明涅槃是了因的果，不是生因所生。三解脫門等，對於煩惱的生起起到不生起的作用，因為作用強，所以假設為生因，但實際上不是生因。
善男子，如你所問，什麼是沙門（Śrāmaṇa，勤息），乃至什麼是沙門果？
僧亮說，先說沙門果的體性，下面再解釋名稱的含義。想要回答第二個問題，所說的沙門那，就是八正道。
迦葉（Kāśyapa）菩薩說，世尊，因為什麼因緣，乃至因此得名為沙門那？
僧亮說，有為法羸弱，所以稱之為道。六道差別稱之為道。八道從所斷除的對象而得名。寶亮說，這裡說的是缺乏道，只有生死才是。缺乏道能夠不息滅一切煩惱果報，具足八聖道，德行盈滿，業力消盡，就稱為沙門果。
善男子，阿羅漢（Arhat，應供）修行此道，乃至名為阿羅漢，到達彼岸。
僧亮說，解釋彼岸的含義。上面的五分是總說，這裡廣泛解釋解脫智見身到達彼岸的意義。寶亮說，舉出四智結。說明具足這四種德行圓滿，就稱為到達彼岸。
如阿羅漢、辟支佛（Pratyekabuddha，緣覺），乃至因為得到果的緣故，稱為具足。
僧亮說，得到無上道，才稱為具足。
【English Translation】 English version Therefore. Conditioned dharmas arise. Because there is something produced, it is called the 'productive cause' (生因, shēng yīn). And the productive cause has near and far. The far one is called the 'understanding cause' (了因, liǎo yīn). The transcendental is also like this. The transcendental is unconditioned. The unconditioned has no cause of arising, and nothing is produced. It is called the understanding cause. There are also near and far. The near one is called the productive cause. The productive cause means that when afflictions do not arise, it is Nirvana. Purity of body, speech, and mind all cut off afflictions. The three doors of liberation are near, called the productive cause. They can also act as the understanding cause for Nirvana. The thirty-seven factors of enlightenment also have near and far. The far ones are called the understanding cause, clearly seeing Nirvana, so it is said that there is no productive cause. This answers the previous question. Seeing Nirvana is the result. Because there is no productive cause, it can be called constant. Bao Liang said, it clarifies that Nirvana is the result of the understanding cause, not produced by the productive cause. The three doors of liberation, etc., prevent afflictions from arising. Because their effect is strong, they are assumed to be productive causes, but in reality, they are not.
'Good man, as you asked, what is a Śrāmaṇa (沙門, one who strives), and what is the fruit of a Śrāmaṇa?'
Sengliang said, 'First, he speaks of the substance of the fruit of Śrāmaṇa, and then he explains the meaning of the name. He wants to answer the second question. What is called Śrāmaṇa is the Eightfold Path.'
Kāśyapa Bodhisattva said, 'World Honored One, for what reason is it that... therefore, it is called Śrāmaṇa?'
Sengliang said, 'Conditioned dharmas are weak, so they are called the path. The differences in the six realms are called the path. The Eightfold Path is named after what it cuts off.' Bao Liang said, 'This refers to the lack of the path. Only birth and death are. Lacking the path can prevent all afflictions and their karmic retributions from ceasing. Possessing the Eight Noble Paths, virtuous conduct is full, and karmic burdens are eliminated, which is called the fruit of Śrāmaṇa.'
'Good man, an Arhat (阿羅漢, worthy of offerings) cultivates this path... and is called an Arhat, reaching the other shore.'
Sengliang said, 'He explains the meaning of the other shore. The above five divisions are a general statement. Here, he broadly explains the meaning of the body of liberation, wisdom, and vision reaching the other shore.' Bao Liang said, 'He cites the four wisdom knots. He clarifies that possessing these four virtues fully is called reaching the other shore.'
'Like an Arhat, a Pratyekabuddha (辟支佛, one who attains enlightenment on their own)... because they have attained the fruit, they are called complete.'
Sengliang said, 'Attaining the unsurpassed path is called complete.'
唯佛一也。通稱菩薩者。以道同也。方於二乘。亦是彼岸也。
善男子是七眾生不修身(至)度生死河到于彼岸。
案。僧亮曰。上已廣明其義。此更略顯。
若有說言一闡提人(至)若言不得是名虛妄。
案。僧亮曰。謂現得不得。未來得不得。早計名著。證性為虛妄也。
善男子是七種人或有一人具七或有七人各一。
案。僧亮曰。一人具七者。言三世一人。各一者。壞現在也。寶亮曰。假名一人。當來必具足也。僧宗曰。始終為論。佛亦曾為闡提。故一人具七也。當位而談。則一人各一也。
善男子若有人心口異相(至)當知是人謗佛法僧。
案。僧亮曰。已說七性有無相。定異見異說。則謗佛也。異相心見。與七相異口說亦爾。下自有釋也。八聖道分。訖非凡夫得者。得則現不得。未來不得。未來不得明謗。僧宗曰。若語其體。果時自果。不善時自不善。言因果不離也。若有闡提。已得菩提。或都不得悉名謗佛法僧也。寶亮曰。此下。是還生善中第五文。舉得失結句。先廣明失過也。下一兩句。雙明。雖舉失事故。冥訊息其文。不可即文而用也。
若有說言眾生佛性(至)隨意語故名三藐三佛陀。
案。僧亮曰。空于眾生是有。常不可見。佛
【現代漢語翻譯】 現代漢語譯本： 只有佛才是唯一的。普遍稱呼菩薩，是因為他們的道相同。相對於聲聞和緣覺二乘，菩薩也到達了彼岸（涅槃）。
『善男子，這七種眾生不修身（以至於）度過生死之河到達彼岸。』
案：僧亮說，上面已經廣泛地闡明了其中的含義，這裡再稍微簡略地顯示一下。
『如果有人說一闡提（斷善根的人）能夠（成佛）（以至於）如果說不能夠，這就是虛妄。』
案：僧亮說，指的是現在能夠或不能夠，未來能夠或不能夠。過早地計較並執著于名相，證明自性是虛妄的。
『善男子，這七種人或者有一個人具備七種（屬性），或者有七個人各自具備一種（屬性）。』
案：僧亮說，一個人具備七種屬性，指的是三世（過去、現在、未來）中的一個人。各自一種屬性，指的是破壞現在（的善根）。寶亮說，假名的一個人，將來必定具足（七種屬性）。僧宗說，從始終的角度來說，佛也曾經是闡提，所以一個人具備七種屬性。從當下的位置來說，那麼一個人各自具備一種屬性。
『善男子，如果有人心口不一（以至於），應當知道這個人誹謗佛法僧（三寶）。』
案：僧亮說，已經說了七種自性的有無之相，確定了不同的見解和不同的說法，這就是誹謗佛。不同的心相和見解，與七種相不同，口說也是這樣。下面有自己的解釋。八聖道分（八正道）最終不是凡夫能夠得到的，得到就是現在得不到，未來也得不到。未來得不到，明顯是誹謗。僧宗說，如果說它的本體，果報的時候自然有果報，不善的時候自然有不善。說的是因果不相離。如果有闡提，已經得到菩提（覺悟），或者都不能得到，都叫做誹謗佛法僧。寶亮說，這以下，是還生善中的第五段文字，舉出得失來總結。先廣泛地說明失去的過錯。下面一兩句，同時說明。雖然舉出失去的事情，暗中訊息其中的文義，不可以只按照字面意思來理解。
『如果有人說眾生的佛性（以至於）隨意說話的緣故，名為三藐三佛陀（正等覺）。』
案：僧亮說，執著于眾生是有，常是不可見的，佛（是可見的）。
【English Translation】 English version: Only the Buddha is unique. Bodhisattvas are universally addressed because their paths are the same. Compared to the Two Vehicles of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), Bodhisattvas also reach the other shore (Nirvana).
'Good man, these seven types of beings do not cultivate themselves (to the extent of) crossing the river of birth and death to reach the other shore.'
Commentary: Saṃgharakṣa (Sēngliàng) says, the meaning has already been extensively explained above; here it is shown again briefly.
'If someone says that an Icchantika (one who has severed their roots of goodness) can (become a Buddha) (to the extent that) if they say they cannot, this is false.'
Commentary: Saṃgharakṣa (Sēngliàng) says, this refers to whether it is possible or impossible now, possible or impossible in the future. Prematurely calculating and clinging to names and forms proves that the self-nature is false.
'Good man, these seven types of people either have one person possessing all seven (attributes), or have seven people each possessing one (attribute).'
Commentary: Saṃgharakṣa (Sēngliàng) says, one person possessing seven attributes refers to one person in the three times (past, present, future). Each possessing one attribute refers to destroying the present (roots of goodness). Baoliang says, a nominally designated person will certainly possess all (seven attributes) in the future. Sēngzōng says, from the perspective of beginning to end, the Buddha was also once an Icchantika, so one person possesses seven attributes. From the perspective of the present position, then each person possesses one attribute.
'Good man, if someone's mind and mouth are inconsistent (to the extent that), you should know that this person slanders the Buddha, Dharma, and Sangha (Three Jewels).'
Commentary: Saṃgharakṣa (Sēngliàng) says, the existence or non-existence of the seven natures has already been discussed. Determining different views and different statements is slandering the Buddha. Different mental states and views are different from the seven characteristics, and so is speech. There is an explanation below. The Eightfold Noble Path is ultimately not attainable by ordinary people; if attained, it is unattainable now and unattainable in the future. Being unattainable in the future is clearly slander. Sēngzōng says, if speaking of its essence, there will naturally be retribution at the time of fruition, and there will naturally be non-goodness at the time of non-goodness. It is said that cause and effect are inseparable. If there is an Icchantika who has already attained Bodhi (enlightenment), or cannot attain it at all, all are called slander of the Buddha, Dharma, and Sangha. Baoliang says, what follows is the fifth section of returning to good, summarizing by citing gains and losses. First, extensively explain the faults of loss. The following one or two sentences explain simultaneously. Although citing the matter of loss, secretly understand the meaning of the text; it should not be understood solely according to the literal meaning.
'If someone says that the Buddha-nature of sentient beings (to the extent that) because of speaking at will, it is called Samyaksaṃbuddha (Perfect Enlightenment).'
Commentary: Saṃgharakṣa (Sēngliàng) says, clinging to the existence of sentient beings, the constant is invisible, the Buddha (is visible).
性亦有。修道則見。非無如菟角者。菟角現無。不可方便得。佛性亦無。可方便得。虛空常故者。常不可見。菟角無故者。無不可生也。亦有亦無者。有是將有。無是現無也。有故破菟角者。將有可有。不同菟角。無故破虛空者。現在雖不見。終必可見。不同空也。
迦葉菩薩言世尊如佛所說(至)云何名為如虛空耶。
案。僧亮曰。大段之第六。辨常門也。所以辨常者。能分別佛性。還生善根。善得常果。明常唯有二種。一無常。虛空是也。二有常。佛性是也。無常。不可學得。有常。修道則見。欲令人識常果。修常因。不以梵天等為常。經初以來。以空譬性。上云有不如虛空。今問昔說譬之意也。僧宗曰。問意。若佛性非三世攝。而名為有者。虛空亦非三世所攝。亦應是有。此並問也。寶亮曰。物情于因果性理既決。便欲修因。若不識果。則無以進行故。舉體非三世所攝故。所以有識者未來同得也。上師子吼。雖明果體。是常。竟未正論此體有無之異。今科簡虛空雖常。而性是無。涅槃妙有。其性湛然。乃同非三世。而有有無之異也。
善男子虛空之性非過去(至)我說佛性猶如虛空。
案。僧亮曰。空有四義。可以譬性。一無三世。二非物。三無內外。四無掛礙也。僧宗曰。佛意。非
【現代漢語翻譯】 現代漢語譯本： 佛性是存在的。通過修行佛道就能證見。但它不像兔角那樣，實際上並不存在。兔角是現在不存在的，所以無法通過任何方法使之顯現。而佛性雖然現在看似沒有，但可以通過修行佛道來證得。說虛空是常住不變的，是因為它的常住狀態是不可見的。說兔角是不存在的，是因為它根本無法產生。說佛性亦有亦無，是指『有』是將來會有，『無』是現在還沒有顯現。用『有』來反駁兔角，是因為佛性是將來的『有』，與根本不存在的兔角不同。用『無』來反駁虛空，是因為佛性現在雖然看不見，但終究可以通過修行而證見，與虛空不同。
迦葉菩薩問佛說：『世尊，如您所說（直到），為什麼說佛性如虛空呢？』
案：僧亮法師說：這是大段的第六部分，辨析常與無常的道理。辨析常的原因是，能夠分別佛性，從而產生善根，最終獲得常樂的果報。常只有兩種：一種是無常，比如虛空；另一種是有常，比如佛性。無常是無法通過學習獲得的，而有常可以通過修行佛道來證見。這是爲了讓人認識常樂的果報，修習常樂的因，而不是把梵天等同於常。經典從一開始就用虛空來比喻佛性，前面說『有不如虛空』，現在提問是想知道之前用虛空來比喻佛性的用意。 僧宗法師說：提問的用意是，如果佛性不屬於過去、現在、未來三世所攝，卻又被稱為『有』，那麼虛空也不屬於三世所攝，也應該被稱為『有』。這些都是提問的內容。 寶亮法師說：人們對於因果、自性的道理已經確定，就想要修習因。如果不認識果，就無法前進。因為佛性的整體不屬於三世所攝，所以有識之士未來都能證得。之前的『獅子吼』雖然闡明了果的本體是常，但並沒有正面論述這個本體在『有』和『無』上的區別。現在加以區分，虛空雖然是常，但其自性是『無』；涅槃的妙有，其自性是湛然存在的。兩者同樣不屬於三世所攝，但在『有』和『無』上是有區別的。
『善男子，虛空的性質不屬於過去（直到），我說佛性猶如虛空。』
案：僧亮法師說：虛空有四種含義可以用來比喻佛性：一是不屬於三世；二不是具體的物質；三沒有內外之分；四是沒有阻礙。僧宗法師說：佛的意思是，不是...
【English Translation】 English version: Buddha-nature exists. It can be seen through the cultivation of the path. However, it is not like a rabbit's horn, which does not actually exist. A rabbit's horn is non-existent in the present, so it cannot be made to appear by any means. While Buddha-nature may seem non-existent now, it can be attained through the cultivation of the path. Saying that space is constant means that its constant state is invisible. Saying that a rabbit's horn is non-existent means that it cannot be produced at all. Saying that Buddha-nature is both existent and non-existent means that 'existent' refers to what will exist in the future, and 'non-existent' refers to what has not yet manifested in the present. Using 'existent' to refute the rabbit's horn is because Buddha-nature will exist in the future, unlike the rabbit's horn, which does not exist at all. Using 'non-existent' to refute space is because Buddha-nature, although invisible now, will eventually be seen through cultivation, unlike space.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One, as you said (until), why is Buddha-nature likened to space?'
Note: The Venerable Sengliang said: This is the sixth part of the major section, distinguishing between permanence and impermanence. The reason for distinguishing permanence is that one can differentiate Buddha-nature, thereby generating good roots and ultimately attaining the fruit of eternal bliss. There are only two kinds of permanence: one is impermanent, such as space; the other is permanent, such as Buddha-nature. Impermanence cannot be attained through learning, while permanence can be seen through the cultivation of the path. This is to make people recognize the fruit of eternal bliss and cultivate the cause of eternal bliss, rather than equating Brahma and others with permanence. The sutra has used space to symbolize Buddha-nature from the beginning. Earlier, it said 'existence is not like space.' Now, the question is asked to understand the intention of using space to symbolize Buddha-nature earlier. The Venerable Sengzong said: The intention of the question is that if Buddha-nature is not included in the three times (past, present, future) but is called 'existent,' then space, which is also not included in the three times, should also be called 'existent.' These are all the contents of the question. The Venerable Baoliang said: People, having determined the principles of cause and effect and self-nature, want to cultivate the cause. If they do not recognize the fruit, they cannot move forward. Because the entirety of Buddha-nature is not included in the three times, those with awareness will attain it in the future. The previous 'Lion's Roar' clarified that the essence of the fruit is permanent, but it did not directly discuss the difference between 'existence' and 'non-existence' of this essence. Now, it is distinguished that although space is permanent, its nature is 'non-existent'; the wonderful existence of Nirvana, its nature is serenely existent. Both are not included in the three times, but there is a difference in 'existence' and 'non-existence'.
'Good man, the nature of space does not belong to the past (until), I say Buddha-nature is like space.'
Note: The Venerable Sengliang said: Space has four meanings that can be used to symbolize Buddha-nature: first, it does not belong to the three times; second, it is not a concrete substance; third, it has no inside or outside; fourth, it has no obstruction. The Venerable Sengzong said: The Buddha's intention is not...
此三法故。說名為有也。煩惱對涅槃。闡提對如來。無情對佛性。此三對故。為有虛空無對。豈得為有。寶亮曰。今就此一段說中。有四番明義。第一。辨佛果體常。異虛空之常。兩常雖同。其旨甚別。第二。物還致疑。若兩常同非三世所攝。何不俱名為有。而一有一無。佛釋言。其常乃同。要一有對治。可名為有。而虛空直是物。無無所對治。故是無也。第三。遣外道橫計虛空是有義。第四。引證。明三世智人。皆如是說也。今初門中。略出數事。明其異相。然文中。佛說其旨。理自彰也。
迦葉菩薩白佛言世尊(至)無情之物是名佛性。
案。僧亮曰。外道。說空是有法。故須明也。如來身心之總號。性是悟解之別名。涅槃滅苦之都稱。三義異而常一。別稱為非涅槃名為涅槃者。世諦有法。有無是非相對。虛空。世諦說無。一切煩惱有為之法者。煩惱是因。有為是果。因果是苦滅為樂。一闡提至辟支佛者。六度是如道。乘如道來。故名如來。此等不乘如道。菩薩乘而未至。故蠲之也。無情之物者。無情。無悟解之性。非性也。
善男子一切世間無非虛空(至)離四陰已無有虛空。
案。僧亮曰。世間住空。無有非空之處對空。故無對無非四大對於四大者。色性非空。住在空中。無非空對
【現代漢語翻譯】 現代漢語譯本： 因為這三種對立法的緣故，才說『有』。煩惱對立於涅槃（Nirvana，解脫），一闡提（Icchantika，斷善根者）對立於如來（Tathagata，佛），無情對立於佛性（Buddha-nature）。因為這三種對立的緣故，虛空沒有對立面，怎麼能說是『有』呢？寶亮說：現在就這一段話來說，有四層含義。第一，辨明佛果的本體是常住的，不同於虛空的常住。兩種常住雖然相同，但其意義卻大不相同。第二，事物再次引起疑問，如果兩種常住都一樣，都不被三世所包含，為什麼不都稱為『有』呢？而一個『有』，一個『無』。佛解釋說：它們的常住雖然相同，但必須有一個對治的，才能稱為『有』。而虛空只是一個事物，沒有什麼可以對治的，所以是『無』。第三，駁斥外道橫加推測虛空是『有』的意義。第四，引用證據，說明三世的智者，都是這樣說的。現在在第一個門中，略微列舉一些事情，來說明它們的差異。然而文中，佛說出了其中的旨意，道理自然就顯現出來了。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：世尊……無情之物就叫做佛性。
案：僧亮說：外道說空是『有』法，所以必須說明。如來是身和心的總稱，『性』是悟解的別名，涅槃是滅苦的總稱。這三種意義不同但常住是一樣的。特別稱為非涅槃的才叫做涅槃，這是世俗諦的說法，有和無、是和非是相對的。虛空，在世俗諦中說是『無』。一切煩惱是有為之法，煩惱是因，有為是果，因為因果是苦，滅了就是樂。一闡提到辟支佛（Pratyekabuddha）等，六度（Paramita，六種修行）是如來之道，乘如來之道而來，所以叫做如來。這些人不乘如來之道，菩薩是乘了但還沒到，所以省略了。無情之物，是沒有悟解之性的，不是佛性。
善男子，一切世間沒有不是虛空的……離開了四陰（Skandha，五蘊中的色受想行），就沒有虛空。
案：僧亮說：世間住在虛空中，沒有不是虛空的地方，因為對立於空，所以沒有對立面，沒有不是四大（Mahabhuta，地水火風）的，因為四大對立於四大。色性不是空，住在虛空中，沒有不是空對。
【English Translation】 English version: It is because of these three opposing principles that it is said to 『exist.』 Afflictions are opposed to Nirvana (liberation), Icchantika (those who have severed their roots of goodness) are opposed to Tathagata (Buddha), and insentient things are opposed to Buddha-nature. Because of these three oppositions, emptiness has no opposition, so how can it be said to 『exist』? Bao Liang said: Now, concerning this passage, there are four layers of meaning. First, it distinguishes that the essence of the Buddha-fruit is permanent, which is different from the permanence of emptiness. Although the two permanences are the same, their meanings are very different. Second, things raise doubts again, if the two permanences are the same and are not included in the three times, why are they not both called 『existence』? But one is 『existence』 and the other is 『non-existence.』 The Buddha explains: Although their permanence is the same, there must be something to counteract it to be called 『existence.』 But emptiness is just a thing, and there is nothing to counteract it, so it is 『non-existence.』 Third, it refutes the heretics' unfounded speculation that emptiness is 『existence.』 Fourth, it cites evidence to show that the wise men of the three times all say the same. Now, in the first gate, I will briefly list some things to illustrate their differences. However, in the text, the Buddha speaks of the meaning, and the principle will naturally become apparent.
Kasyapa Bodhisattva said to the Buddha: World Honored One... Insentient things are called Buddha-nature.
Note: Seng Liang said: Heretics say that emptiness is a 『existent』 dharma, so it must be explained. Tathagata is the general term for body and mind, 『nature』 is another name for enlightenment, and Nirvana is the general term for the extinction of suffering. These three meanings are different but the permanence is the same. What is specifically called non-Nirvana is called Nirvana, which is the saying of worldly truth, and existence and non-existence, right and wrong are relative. Emptiness is said to be 『non-existence』 in worldly truth. All afflictions are conditioned dharmas, afflictions are the cause, and conditioned dharmas are the effect, because the cause and effect are suffering, and extinction is happiness. Icchantika to Pratyekabuddha (solitary Buddha), the six perfections (Paramita, six practices) are the path of the Tathagata, coming by riding the path of the Tathagata, so it is called Tathagata. These people do not ride the path of the Tathagata, Bodhisattvas ride but have not arrived, so they are omitted. Insentient things do not have the nature of enlightenment, they are not Buddha-nature.
Good man, there is nothing in all the world that is not emptiness... Without the four Skandhas (form, feeling, perception, volition), there is no emptiness.
Note: Seng Liang said: The world dwells in emptiness, there is no place that is not emptiness, because it is opposed to emptiness, so there is no opposition, there is nothing that is not the four Mahabhutas (earth, water, fire, wind), because the four Mahabhutas are opposed to the four Mahabhutas. The nature of form is not emptiness, it dwells in emptiness, there is nothing that is not opposed to emptiness.
空者。心依大起。亦無非大對大。何得名四大為有耶。佛不答者。以其非決。以置答為答。何者。六識。所依各異。五識依大。意識不依。無色不住空。故非決也。涅槃是有訖。安隱彼岸者。此皆本不得今得。空無此義也。離於如是。說訖三世攝等。如來佛性三法等離。三法是有為。虛空若同者。同在三法之外也。世人說。訖不得不三世攝者。佛說二法聚色無色。至可見不可見。色。是四大。非色。是心數也。僧宗曰。無非四大對。此問粗故。置答也。如此人。說空非色是心數者。此下廣明耶解。並不得受相也。寶亮曰。第二問之始。正釋異意。舉于虛空。以決涅槃。今兩同爲有。佛今答言。雖同是常。要佛果有對治。而不無。明如來佛性涅槃三法。同有所治。故是有也。故下去二釋此三義。為非涅槃者。是生死法。正對治。此生死虛偽果盡。故名涅槃。為非如來者。闡提二乘之流。執相心重。不能稱如理而解。如來。能斷此不如之解。得於如解故。所以名如來也。為非佛性者。眾生所以不見佛性。良由有煩惱業報。假依果而資身。佛既斷業報盡。無復所須。則窮鑒佛性之理。明闇障之義。傾今對治此業報盡。故名佛性也。一切世間。無非虛空對於虛空。世間無有一物而非虛空。復為虛空所治者那得。難云。虛空是有
【現代漢語翻譯】 現代漢語譯本 『空』的含義是，心識依賴『大種』(四大元素)而生起。如果一切都只是『大種』與『大種』的相對，那麼怎麼能說四大是『有』呢？佛陀沒有直接回答這個問題，是因為這個問題並非絕對。以不回答作為回答。為什麼呢？因為六識所依賴的基礎各不相同。前五識依賴『大種』，而意識不依賴。無色界眾生不住于虛空，所以這個問題並非絕對。涅槃是『有』的終結，是安穩的彼岸。這些都是原本沒有而現在才得到的。『空』沒有這種含義。 說完『離於如是』，就涵蓋了三世等概念。如來、佛性、三法等都超越了『有為法』。如果虛空與它們相同，那麼虛空也就在『三法』之外了。世人說，終結就不能被三世所涵蓋。佛陀說，二法聚合，即色和無色，乃至可見和不可見。色，就是四大。非色，就是心識的範疇。僧宗說，『無非四大對』，這個問題太粗淺，所以佛陀沒有回答。如果有人說，空不是色，而是心識的範疇，那麼下面將廣泛闡明這種錯誤的理解，並且不能接受這種表相。 寶亮說，第二個問題的開始，正是爲了解釋不同的觀點。舉出虛空，是爲了確定涅槃的意義。現在兩者都被認為是『有』。佛陀現在回答說，雖然它們都是常住的，但佛果有對治的作用，並且不是沒有。明確說明如來、佛性、涅槃這三法，都有所對治，所以是『有』。因此，下面將解釋這三種含義。之所以說它們不是涅槃，是因為它們是生死之法，需要對治。這種生死的虛妄果報終結了，所以稱為涅槃。之所以說它們不是如來，是因為像闡提(斷善根者)和二乘(聲聞和緣覺)這樣的人，執著于表相，不能如實理解。如來，能夠斷除這種不如實的理解，從而獲得如實的理解，所以稱為如來。之所以說它們不是佛性，是因為眾生之所以不能見到佛性，是因為有煩惱和業報，需要依靠果報來滋養自身。佛既然斷除了業報，就沒有什麼需要的了，就能徹底瞭解佛性的道理，明白明與暗的障礙。現在對治這種業報，使其終結，所以稱為佛性。 一切世間，沒有不是虛空相對待的。世間沒有一樣東西不是虛空。又被虛空所對治，怎麼能說虛空是『有』呢？
【English Translation】 English version 『Emptiness』 means that consciousness arises dependent on the 『Mahabhuta』 (the four great elements). If everything is just the relativity of 『Mahabhuta』 to 『Mahabhuta』, then how can the four great elements be called 『existent』? The Buddha did not answer this question directly because it is not absolute. Not answering is the answer. Why? Because the foundations upon which the six consciousnesses rely are different. The first five consciousnesses rely on the 『Mahabhuta』, while the sixth consciousness does not. Beings in the Formless Realm do not abide in emptiness, so this question is not absolute. Nirvana is the end of 『existence』, it is the secure other shore. These are all things that were not originally possessed but are now attained. 『Emptiness』 does not have this meaning. Having spoken of 『apart from suchness』, it encompasses concepts such as the three times. Tathagata (如來), Buddha-nature (佛性), the Three Dharmas (三法), etc., all transcend 『conditioned dharmas』 (有為法). If emptiness is the same as them, then emptiness is also outside the 『Three Dharmas』. People say that what is ended cannot be encompassed by the three times. The Buddha said that two dharmas gather, namely form and formlessness, even to the visible and the invisible. Form is the four great elements. Non-form is the category of consciousness. The monk Zong said, 『Nothing is other than the opposition of the four great elements.』 This question is too crude, so the Buddha did not answer it. If someone says that emptiness is not form but is the category of consciousness, then what follows will extensively clarify this erroneous understanding, and one cannot accept this appearance. Bao Liang said that the beginning of the second question is precisely to explain different viewpoints. Raising emptiness is to determine the meaning of Nirvana. Now both are considered 『existent』. The Buddha now answers that although they are both permanent, the Buddha-fruit has the function of counteracting, and it is not non-existent. It clearly states that the Tathagata, Buddha-nature, and Nirvana, these three dharmas, all have something to counteract, so they are 『existent』. Therefore, what follows will explain these three meanings. The reason they are said not to be Nirvana is that they are dharmas of birth and death that need to be counteracted. This false retribution of birth and death ends, so it is called Nirvana. The reason they are said not to be the Tathagata is that people like Icchantikas (闡提, those who have cut off their roots of goodness) and the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) are attached to appearances and cannot understand in accordance with reality. The Tathagata is able to cut off this unreal understanding, thereby attaining real understanding, so it is called the Tathagata. The reason they are said not to be Buddha-nature is that the reason beings cannot see Buddha-nature is that they have afflictions and karmic retribution, and they need to rely on retribution to nourish themselves. Since the Buddha has cut off karmic retribution, there is nothing needed, and one can thoroughly understand the principle of Buddha-nature, understanding the obstacles of light and darkness. Now counteracting this karmic retribution, causing it to end, so it is called Buddha-nature. In all the world, there is nothing that is not in opposition to emptiness. There is nothing in the world that is not emptiness. And being counteracted by emptiness, how can emptiness be said to be 『existent』?
耶解意。雖然於物情未去。故迦葉復因此後更設一併。若虛空無所對治。不得為有。今四大起時。亦無所對治。何故獨名四大為有。虛空為無。決辭既爾。佛今將解。故無非言。虛空亦同涅槃是有者。其義不然。何以故。明涅槃是有。可見可證。能作種種應色。備有八我萬用。皎然可得。是有現見處。虛空無斯之用。云何為有耶。既非其如此。然後答難。從若離於如是法外更有法者下。已對向決。若使離如是法。外別有一法。而是有者。必三世所攝。虛空若同是有。應三世攝。是無常法。答理既申。佛還引事。更到難迦葉言。如世人說虛空。名為無色無對。若虛空非色而是有者。應即心數法。若是心數。不得不是三世所攝。同四陰也。
複次善男子諸外道言(至)若三世攝云何言常。
案。僧亮曰。外道說虛空是色。有對可見。佛說非色無對不可見也。寶亮曰。第三文。破外道所執。正義明虛空是無。而外家計有。是故須破。汝若言虛空是光明。復計之為住處者。即是色法。若是色法。便有方所。即三世所攝。是無常住法也。夫虛空不離三法者。佛更作相來破。夫萬法有無。不離此三。汝計虛空。在何法中。空者。直取無物處名空也。實者。如色法柱木等。是也。空實者。是有無之際也。若言虛空住空法
【現代漢語翻譯】 現代漢語譯本： 耶解意：雖然對於世間萬物的執著尚未完全去除，所以迦葉尊者才因此在之後又設立了一個辯論。如果虛空沒有相對的事物可以對治，就不能說它存在。現在地、水、火、風四大產生時，也沒有相對的事物可以對治，為什麼唯獨稱四大為『有』，而虛空為『無』呢？既然已經這樣決斷了，佛陀現在將要解釋，所以說『無』並非絕對的『無』。如果說虛空也和涅槃一樣是『有』，這種說法是不對的。為什麼呢？因為涅槃的『有』是明確的，可以被看見，可以被證悟，能夠產生種種應化的色相，具備八種『我』的功用和萬種作用，清清楚楚可以得到，是實際可以見到的。而虛空沒有這些作用，怎麼能說是『有』呢？既然不是這樣，然後回答提問，從『如果離開這些法之外還有其他的法』開始，已經正面回答了。如果說離開這些法之外，另外還有一種法，而且是『有』，那麼必定被過去、現在、未來三世所包含。如果虛空也同樣是『有』，就應該被三世所包含，那就是無常的法。 回答了這個道理之後，佛陀又引用事例，反過來詰難迦葉尊者說：『就像世人所說的虛空，名為無色、無對。如果虛空不是色法而是『有』，就應該屬於心數法。如果是心數法，就必定被三世所包含，和受、想、行、識四陰一樣。』 複次，善男子，那些外道說（到）如果被三世所包含，怎麼能說是常呢？ 案：僧亮法師說：外道認為虛空是色法，有對可見。佛陀說虛空不是色法，無對不可見。寶亮法師說：第三段文字，是爲了破除外道的執著，闡明虛空是『無』的正義。因為外道認為虛空是『有』，所以需要破斥。如果你說虛空是光明，又認為它是住處，那就是色法。如果是色法，便有方位處所，就被三世所包含，是無常的法。如果虛空不離開這三種法，佛陀會進一步用其他相狀來破斥。萬法的有無，都離不開空、實、空實這三種。你認為虛空屬於哪一種法呢？所謂『空』，就是直接取沒有物體的地方叫做『空』。所謂『實』，就像色法中的柱子、木頭等。所謂『空實』，就是有和無之間的一種狀態。如果說虛空住在空法中……
【English Translation】 English version: Ya explained: Although attachment to worldly things has not been completely removed, that's why Kashyapa (one of the principal disciples of Gautama Buddha) later set up another debate because of this. If space has nothing to counter, it cannot be said to exist. Now, when the four elements (earth, water, fire, and wind) arise, there is also nothing to counter them. Why are only the four elements called 'existent,' while space is called 'non-existent'? Since the judgment has been made, the Buddha will now explain, so 'non-existent' is not absolute 'non-existent.' If space is also 'existent' like Nirvana (the ultimate goal of Buddhism), this statement is incorrect. Why? Because the 'existence' of Nirvana is clear, can be seen, can be proven, can produce various responsive forms, and possesses the functions of the eight 'selves' and myriad uses, which can be clearly obtained and is actually visible. Space does not have these functions, so how can it be said to be 'existent'? Since it is not like this, then answer the question, starting from 'If there is another dharma (teachings or laws) outside of these dharmas,' it has already been answered directly. If it is said that there is another dharma outside of these dharmas, and it is 'existent,' then it must be contained by the three times (past, present, and future). If space is also 'existent,' it should be contained by the three times, which is an impermanent dharma. After answering this principle, the Buddha also cited examples to question Kashyapa, saying: 'Just like the space that people say, it is called without form and without opposition. If space is not form but 'existent,' it should belong to mental phenomena. If it is mental phenomena, it must be contained by the three times, just like the four skandhas (form, feeling, perception, volition, and consciousness).' Furthermore, good man, those heretics say (to) If it is contained by the three times, how can it be said to be constant? Note: Monk Liang said: Heretics believe that space is form, has opposition, and is visible. The Buddha said that space is not form, has no opposition, and is invisible. Bao Liang said: The third paragraph is to refute the heretics' attachment and clarify the correct meaning that space is 'non-existent.' Because heretics believe that space is 'existent,' it needs to be refuted. If you say that space is light and also consider it a dwelling place, then it is form. If it is form, it has a location and is contained by the three times, which is an impermanent dharma. If space does not leave these three dharmas, the Buddha will further refute it with other aspects. The existence or non-existence of all dharmas cannot be separated from these three: emptiness, reality, and emptiness-reality. Which dharma do you think space belongs to? 'Emptiness' is directly taking the place where there is no object as 'emptiness.' 'Reality' is like pillars, wood, etc., in form. 'Emptiness-reality' is a state between existence and non-existence. If it is said that space dwells in the dharma of emptiness...
中。便應無常。何以故。此虛空。不遍實處。與空實即是分數。若是分數。復不免無常。余實與空實。二法更相踐。破意如前。同有不遍之過也。
善男子若復說言夫虛空者(至)虛空若爾應是無常。
案。僧亮曰。實處無故。則不遍。應是無常。二處無者。實處無空。空處無實也。
善男子世間人說一切法中(至)虛空無閡與有併合。
案。僧亮曰。各有處所。名一切有。所執處有二。則俱無常者隨物。寶亮曰。既作此三句破竟。后還結言虛空是無也。又如世人說一切無絓閡處名虛空者。佛更假設作難。若無絓閡名虛空。此虛空。一切盡具足。遍有為有處。無處為當分有。若具足有。余處則無。一切處不可得遍。汝。虛空是有。云何能遍。若不遍便是可數。彼此之法。是無常也。又若有人說。虛空無礙。與有併合。亦無此理也。
又復說言虛空在物如器中果是故當知無有虛空。
案。僧亮曰。鳥動樹靜名異。兩羊相觸者。二俱動。名共也。二雙指合在一處者。指先有空。空先有指。有二空二有。合在一處也。若有空業合物空則無常者。物住空動。動則無常。物則不遍者。物不遍故動。不遍故無常。下說空不遍之過也。虛空若常物亦應常者。若物動無空。空則不遍。不遍而常。
【現代漢語翻譯】 現代漢語譯本：因此，它應是無常的。為什麼呢？因為這虛空（ākāśa），不遍及所有實處。與空（śūnyatā）的真實自性是可分的。如果是可分的，那麼就無法避免無常。其餘的真實自性和空性真實自性，這兩種法互相矛盾，破壞了之前的觀點，同樣存在不遍及一切處的過失。
善男子，如果又有人說，虛空（ākāśa）……虛空（ākāśa）如果是這樣，就應該是無常的。
註釋：僧亮說，因為實處沒有虛空，所以虛空不遍及一切處，因此應是無常的。所謂『二處無』，是指實處沒有虛空，空處沒有實處。
善男子，世間人說一切法中……虛空（ākāśa）沒有阻礙，與有（bhāva）併合。
註釋：僧亮說，各有處所，稱為『一切有』。所執著的處所有兩種，那麼都將是無常的，隨順於事物。寶亮說，既然已經作了這三句破斥，後面又總結說虛空（ākāśa）是無。又如世人說一切沒有阻礙之處名為虛空（ākāśa），佛更進一步假設並提出疑問：如果無阻礙名為虛空（ākāśa），那麼這虛空（ākāśa）應該一切都具足，遍及有為法的有處。沒有之處應當是部分有。如果具足有，其餘之處則沒有。一切處不可能都遍及。你認為虛空（ākāśa）是有，怎麼能遍及一切處呢？如果不遍及，便是可數的，彼此的法，就是無常的。又如果有人說，虛空（ākāśa）無礙，與有（bhāva）併合，也沒有這個道理。
又有人說，虛空（ākāśa）在物體中，如同器皿中的果實，因此應當知道沒有虛空（ākāśa）。
註釋：僧亮說，鳥動樹靜，名稱不同。兩羊相觸，二者都動，名稱相同。兩雙手指合在一處，手指先有空，空先有指，有二空二有，合在一處。如果有空業合於物，空則無常，物體靜止而空移動，移動則無常，物體則不遍及一切處。物體不遍及一切處，所以移動，不遍及一切處所以無常。下面說的是空不遍及一切處的過失。虛空（ākāśa）如果是常，物體也應該常，如果物體移動而沒有空，空則不遍及一切處，不遍及一切處卻是常。
【English Translation】 English version: Therefore, it should be impermanent. Why? Because this ākāśa (space), does not pervade all real places. And the real nature of śūnyatā (emptiness) is divisible. If it is divisible, then it cannot avoid impermanence. The remaining real nature and the real nature of emptiness, these two dharmas contradict each other, undermining the previous view, and similarly have the fault of not pervading all places.
Good man, if someone says again that ākāśa (space)... if ākāśa (space) is like that, it should be impermanent.
Note: Sengliang said, because real places do not have space, space does not pervade all places, therefore it should be impermanent. The so-called 'two places without' means that real places do not have space, and empty places do not have reality.
Good man, in all dharmas that worldly people speak of... ākāśa (space) is unobstructed and combines with bhāva (existence).
Note: Sengliang said, each has its own place, called 'all existence'. There are two kinds of places that are clung to, then both will be impermanent, following things. Baoliang said, since these three sentences of refutation have been made, later it is concluded that ākāśa (space) is non-existence. Also, if worldly people say that all unobstructed places are called ākāśa (space), the Buddha further assumes and raises questions: If unobstructed is called ākāśa (space), then this ākāśa (space) should be fully equipped with everything, pervading the existing places of conditioned dharmas. The place where there is nothing should be partially existing. If it is fully existing, then there is nothing in the remaining places. It is impossible for all places to be pervaded. You think that ākāśa (space) is existence, how can it pervade all places? If it does not pervade, it is countable, and the dharmas of each other are impermanent. Also, if someone says that ākāśa (space) is unobstructed and combines with bhāva (existence), there is no such reason.
Again, someone says that ākāśa (space) is in objects, like fruits in a vessel, therefore it should be known that there is no ākāśa (space).
Note: Sengliang said, the bird moves and the tree is still, the names are different. When two sheep touch each other, both move, the names are the same. When two pairs of fingers are joined together, the fingers have space first, and space has fingers first, there are two spaces and two existences, joined together. If there is empty karma combined with objects, then space is impermanent, objects are still and space moves, moving is impermanent, and objects do not pervade all places. Objects do not pervade all places, so they move, and not pervading all places is impermanent. What is said below is the fault of space not pervading all places. If ākāśa (space) is permanent, objects should also be permanent, if objects move and there is no space, then space does not pervade all places, and not pervading all places is permanent.
物亦應常。若空與物同。亦常無常者。無有是處者。若言空常。先有物起。后合。先有是遍。后合不遍。遍者是常。不遍無常。無有是處也。先無有合。訖是無常法者。若已合共合則合有先後。后合本無。先合亦爾。皆無常也。先無器時。訖云何。言遍者。器則本無今有。未有器時。應有住處。處異空異。不應言常言遍也。僧宗曰。若使虛空離空有住者。上難其合。今難其離也。若空與有合。是則空同於有。則離空而住也。有物亦應離空住者。並難也。謂有物合。則應離有唯空也。寶亮曰。又言。虛空在物。如器中果。二俱不然。故先假作三法。來破其併合之執。下別破虛空在器之計。若與有併合。則有三種合法。一異業合。如飛鳥集樹者。樹本不動。來向樹故。言異業也。二業共合。如兩羊相觸者。二物俱動。故言二業也。三已合共合者。如二雙指合在一處。本時兩合。今復來共合。故言已合共合也。先作此三句竟。下次第難破。若言異業共合。異則有二。一是動者。鳥也。不動者。樹也。若爾。萬有本不動如樹。汝虛空如鳥動來。共物合。是無常也。若言物與空合。物復不遍。若當不遍。是分數法。
善男子若有說言指住之處(至)虛空無故非三世攝。
案。僧亮曰。佛說有依空住者。而惑者言。有
【現代漢語翻譯】 現代漢語譯本 事物也應該是永恒的。如果空和事物相同，那麼也應該是既永恒又不永恒的，這種情況是不存在的。如果說空是永恒的，那麼一定是先有事物產生，然後才與空結合。一定是先有遍佈，然後才有結合的不遍佈。遍佈的是永恒的，不遍佈的是無常的，這種情況也是不存在的。如果事先沒有結合，最終是無常的法則。如果已經結合或者共同結合，那麼結合就有先後。后結合的原本沒有，先結合的也是如此，都是無常的。在沒有器皿的時候，最終會怎麼樣呢？如果說是遍佈，那麼器皿原本沒有現在才有。在沒有器皿的時候，應該有住處。住處不同，空也不同，不應該說是永恒的，說是遍佈的。僧宗說：如果虛空離開空而有住處，那麼上面已經駁斥了它的結合，現在駁斥它的分離。如果空和有結合，那麼空就等同於有，那麼就是離開空而住。事物也應該離開空而住，這是共同的駁斥。意思是說，如果有事物結合，那麼就應該離開有而只有空。寶亮說：又說，虛空在事物中，就像器皿中的水果，這兩種說法都不對。所以先假設三種情況，來破斥他們併合的執著。下面分別破斥虛空在器皿中的說法。如果和有併合，那麼有三種合法的形式。一是異業合，就像飛鳥落在樹上，樹原本不動，鳥飛來靠近樹，所以說是異業。二是業共合，就像兩隻羊互相碰撞，兩個物體都動，所以說是二業。三是已合共合，就像兩雙手指合在一起，原本已經兩兩結合，現在又共同結合，所以說是已合共合。先假設這三種情況，下面依次駁斥。如果說是異業共合，那麼異就有兩種，一種是動的，鳥就是；一種是不動的，樹就是。如果這樣，萬物原本不動就像樹，你的虛空像鳥一樣飛來，和事物結合，這是無常的。如果說是事物和空結合，事物又不遍佈。如果不遍佈，就是有分數的法。
善男子，如果有人說手指所指的地方（到）虛空沒有，所以不屬於三世所攝。
根據僧亮的說法，佛說有依靠空而住的，但是迷惑的人說有
【English Translation】 English version Things should also be permanent. If emptiness and things are the same, then they should be both permanent and impermanent, which is impossible. If you say emptiness is permanent, then things must arise first, and then combine with emptiness. There must be pervasive existence first, and then the combination of non-pervasive existence. What is pervasive is permanent, and what is not pervasive is impermanent, which is also impossible. If there is no combination beforehand, then it ultimately becomes the law of impermanence. If they have already combined or are combining together, then the combination has a sequence. What combines later originally did not exist, and what combined earlier is also the same, all are impermanent. When there is no vessel, what will ultimately happen? If you say it is pervasive, then the vessel originally did not exist but now does. When there is no vessel, there should be a dwelling place. If the dwelling place is different, then emptiness is also different, and it should not be said to be permanent or pervasive. Sangzong said: If emptiness has a dwelling place apart from emptiness, then the above has refuted its combination, and now refutes its separation. If emptiness combines with existence, then emptiness is the same as existence, then it dwells apart from emptiness. Things should also dwell apart from emptiness, which is a common refutation. It means that if things combine, then they should depart from existence and only have emptiness. Baoliang said: Furthermore, it is said that emptiness is in things, like fruit in a vessel, both of which are incorrect. Therefore, first assume three situations to refute their clinging to combination. Below, refute separately the statement that emptiness is in the vessel. If it combines with existence, then there are three legitimate forms of combination. First, different actions combine, like a bird landing on a tree. The tree is originally still, and the bird flies to approach the tree, so it is said to be different actions. Second, actions combine together, like two sheep colliding with each other. Both objects move, so it is said to be two actions. Third, what has already combined combines together, like two pairs of fingers joined together. Originally, they were combined in pairs, and now they combine together, so it is said to be what has already combined combines together. First, assume these three situations, and then refute them in order. If you say it is different actions combining together, then there are two kinds of difference, one is moving, which is the bird; one is not moving, which is the tree. If so, all things are originally still like the tree, and your emptiness flies like a bird, combining with things, which is impermanent. If you say that things combine with emptiness, then things are not pervasive. If they are not pervasive, then it is a fractional law.
Good man, if someone says that the place where the finger points (to) emptiness does not exist, therefore it is not included in the three times (past, present, future).
According to Sengliang, the Buddha said that there are those who rely on emptiness to dwell, but those who are confused say that there are
空佉為有所依。即因緣住。因果同相。因無常故。果亦無常也。寶亮曰。既破諸外道所計竟。后還結言虛空是無物。故名常。非是有法。佛性常。而是有故。非三世攝也。
善男子我終不與世間(至)世智者說無我亦說無。
案。僧亮曰。第七辨因門也。所以辨因者。上云唯三法是常。余悉無常。與世間異。異則生諍。今辨因異故果異。從理說異。與世智同說。不與世諍也。僧宗曰。此下。第四段明修道也。寶亮曰。佛言世間智者。即是菩薩者。此下去大段中第七文。釋兩因異。將明此理。故先承上宗。作難。世間智人。說五陰是無常。佛獨說我是常。既說不相隨。便成世間諍。佛云何言遠離顛倒。不與世諍耶。佛今答言。凡夫以三漏為因故。感苦無常。佛。用真無生解為緣。除于漏因。無復無常故。即體是常。其因各異。豈同世間。如此則稱理而談。乖諍何生。今就此文中。凡廣略三番。釋生死用三漏為因故無常。佛不用此為因。故常也。第一正明凡夫不識三漏為過。第二辨其起漏之源。第三明漏所感果唯苦無樂。然此三番。聖人識過。達其漏源。觀其發解。故能除滅三漏。成八正道也。
迦葉菩薩言世尊菩薩摩訶薩(至)如優曇缽羅華。
案。僧亮曰。若從理說不諍。見理必由於行故問
【現代漢語翻譯】 現代漢語譯本：空無（空佉）依賴於某種存在（有所依），即依賴於因緣而存在（因緣住）。因和果具有相同的性質（因果同相）。因為因是無常的，所以果也是無常的。寶亮說：在駁斥了各種外道的觀點之後，最終總結說虛空是沒有實體的，因此被稱為常，而不是一種有為法。佛性是常，但因為它是有為法，所以不屬於過去、現在、未來三世所攝。 善男子，我終究不會與世間人（世間）乃至世俗的智者（世智者）談論無我，但也會說無我。 僧亮解釋說：這是第七個辨別因的章節（辨因門）。之所以要辨別因，是因為前面說只有三種法是常，其餘都是無常，這與世間不同。不同就會產生爭論。現在辨別因的不同，所以果也不同。從理上說不同，與世俗的智者有共同的說法，不與世間爭論。僧宗說：以下是第四段，闡明修道。寶亮說：佛說世間的智者，就是菩薩。以下進入大的段落中的第七個部分，解釋兩種因的不同。爲了闡明這個道理，所以先承接上面的宗旨，提出疑問。世間的智人說五陰是無常的，佛卻獨自說我是常。既然所說的不一致，就會造成世間的爭論。佛為什麼說遠離顛倒，不與世間爭論呢？佛現在回答說：凡夫以三漏為因，所以感受苦的無常。佛用真正的無生解脫作為因緣，去除漏的因，不再有無常，所以本體是常。他們的因各不相同，怎麼能與世間相同呢？這樣就符合道理而談論，哪裡會產生爭論呢？現在就這段文字來說，大概有廣略三個方面，解釋生死以三漏為因所以是無常的，佛不以這個為因，所以是常。第一，正面說明凡夫不認識三漏是過患。第二，辨別產生漏的根源。第三，說明漏所感得的果報只有苦沒有樂。然而這三個方面，聖人認識到過患，瞭解產生漏的根源，觀察到發起解脫，所以能夠去除三漏，成就八正道。 迦葉菩薩說：世尊，菩薩摩訶薩（菩薩的尊稱）如同優曇缽羅華（一種稀有而珍貴的花）。 僧亮說：如果從理上說就不會爭論，但認識真理必定要通過修行，所以提問。
【English Translation】 English version: Emptiness (Kong Qie) relies on something existent (You Suo Yi), that is, it exists depending on conditions (Yin Yuan Zhu). Cause and effect have the same nature (Yin Guo Tong Xiang). Because the cause is impermanent, the effect is also impermanent. Bao Liang said: After refuting the views of various heretics, it finally concludes that emptiness is without substance, hence it is called constant, not a conditioned dharma. Buddha-nature is constant, but because it is a conditioned dharma, it is not included in the three times of past, present, and future. Good man, I will never discuss non-self with worldly people (Shi Jian) or even worldly wise men (Shi Zhi Zhe), but I will also speak of non-self. Seng Liang explained: This is the seventh chapter distinguishing causes (Bian Yin Men). The reason for distinguishing causes is that it was previously said that only three dharmas are constant, and the rest are impermanent, which is different from the world. Difference will lead to controversy. Now distinguish the difference in causes, so the effects are also different. Speaking differently from the perspective of reason, it has a common saying with worldly wise men, and does not argue with the world. Seng Zong said: The following is the fourth section, clarifying the cultivation path. Bao Liang said: The Buddha said that worldly wise men are Bodhisattvas. The following enters the seventh part of the large paragraph, explaining the difference between the two causes. In order to clarify this principle, first inherit the above purpose and raise questions. Worldly wise men say that the five aggregates are impermanent, but the Buddha alone says that the self is constant. Since what is said is inconsistent, it will cause worldly disputes. Why does the Buddha say to stay away from delusion and not argue with the world? The Buddha now answers: Ordinary people take the three outflows as the cause, so they feel the impermanence of suffering. The Buddha uses true non-birth liberation as the condition to remove the cause of outflows, and there is no more impermanence, so the essence is constant. Their causes are different, how can they be the same as the world? In this way, it is in accordance with reason to talk about, where will disputes arise? Now, in this text, there are probably three aspects, broad and narrow, explaining that birth and death take the three outflows as the cause, so it is impermanent. The Buddha does not take this as the cause, so it is constant. First, it is positively stated that ordinary people do not recognize the three outflows as faults. Second, distinguish the source of the outflows. Third, explain that the result of the outflows is only suffering and no happiness. However, in these three aspects, the saints recognize the faults, understand the source of the outflows, and observe the initiation of liberation, so they can remove the three outflows and achieve the Eightfold Path. Kasyapa Bodhisattva said: World Honored One, Bodhisattva Mahasattva (a respectful title for Bodhisattvas) is like the Udumbara flower (a rare and precious flower). Seng Liang said: If you speak from the perspective of reason, there will be no dispute, but recognizing the truth must be through practice, so ask.
之也。寶亮曰。佛略列十法也。
迦葉菩薩白佛言世尊(至)智者說無我亦說無。
案。僧亮曰。請定有無之義也。
迦葉菩薩白佛言世尊(至)是故說是常恒無變。
案。僧亮曰。將明因果執異為難。若事同而說異。應是玷汙也。已離三種以下。若從理說。則不諍。說與見異。何得不諍耶。凡夫之色以下。明因果事不同。說不到故。不污不諍也。
迦葉菩薩言世尊云何為色(至)知病所在然後授藥。
案。僧亮曰。問從答離。見過則離。不見則從也。問略而答廣。
善男子如人將盲至棘林中(至)雖受果報果報輕微。
案。僧亮曰。明離惡有漸。知罪過已。從人天果報說過。得二世之利。果報輕微者。苦由癡起。見過則癡輕故也。寶亮曰。如人將盲至棘林者。盲喻凡夫。與棘林譬三漏。還此三漏。將眾生受苦果報也。舍之而還者。如果起因謝也。設復得出身體壞盡者。設復后時厭苦修道。必具經受八苦也。
善男子有四種人一作業時(至)餓鬼畜生人天果報。
案。僧亮曰。作業時重。受報時輕者。作時不見過。受報時見。如是四種。
是故我于契經中說(至)不為世法之所玷汙。
案。僧亮曰。遠離煩惱觀行有五。一者觀體。二者觀
【現代漢語翻譯】 現代漢語譯本： 之也。（寶亮曰：佛略微列舉了十種方法。）
迦葉菩薩（Kasyapa Bodhisattva，佛教菩薩名）對佛說：『世尊（Bhagavan，對佛的尊稱）……智者說無我，也說無。』
（案：僧亮曰：這是請教確定有和無的意義。）
迦葉菩薩（Kasyapa Bodhisattva，佛教菩薩名）對佛說：『世尊（Bhagavan，對佛的尊稱）……所以說是常恒不變。』
（案：僧亮曰：這將要闡明因果執著不同之處的困難。如果事情相同而說法不同，應該是沾染污垢。已經遠離三種以下的情況，如果從道理上說，就不會爭論。說法與見解不同，怎麼能不爭論呢？凡夫的色身以下，說明因果之事不同，說不到，所以不沾染不爭論。）
迦葉菩薩（Kasyapa Bodhisattva，佛教菩薩名）說：『世尊（Bhagavan，對佛的尊稱），什麼是色（rupa，物質現象）……知道病在哪裡，然後給予藥物。』
（案：僧亮曰：提問從回答中分離。見到過失就分離，沒見到就跟隨。提問簡略而回答廣泛。）
『善男子，比如有人帶領盲人到荊棘林中……即使受到果報，果報也很輕微。』
（案：僧亮曰：說明遠離惡行有漸進的過程。知道罪過後，從人天果報來說過失，得到兩世的利益。果報輕微的原因是，痛苦由愚癡而起，見到過失則愚癡減輕。寶亮曰：比如有人帶領盲人到荊棘林中，盲人比喻凡夫，荊棘林比喻三漏（三種煩惱）。還是這三種煩惱，將眾生帶去承受苦果報。捨棄它而返回，如果起因謝罪。假設再次得到身體壞盡，假設以後厭惡痛苦而修道，必定完全經歷八苦。）
『善男子，有四種人，一種是作業時……餓鬼、畜生、人、天的果報。』
（案：僧亮曰：作業時重，受報時輕的原因是，作時不見過失，受報時見到。像這樣的四種情況。）
『所以我在契經（sutra，佛經）中說……不被世間法所玷汙。』
（案：僧亮曰：遠離煩惱的觀行有五種。一是觀體，二是觀……）
【English Translation】 English version: 'Zhi ye. (Bao Liang said: The Buddha briefly listed ten methods.)'
'Kasyapa Bodhisattva (Kasyapa Bodhisattva, name of a Buddhist bodhisattva) said to the Buddha: 'Bhagavan (Bhagavan, a respectful title for the Buddha)... The wise say no-self, and also say non-existence.''
'(Note: Sengliang said: This is to ask for a definite meaning of existence and non-existence.)'
'Kasyapa Bodhisattva (Kasyapa Bodhisattva, name of a Buddhist bodhisattva) said to the Buddha: 'Bhagavan (Bhagavan, a respectful title for the Buddha)... Therefore, it is said to be constant and unchanging.''
'(Note: Sengliang said: This will explain the difficulty of clinging to different causes and effects. If things are the same but the statements are different, it should be tainted. Having left the three types below, if speaking from reason, there will be no dispute. If the statement differs from the view, how can there be no dispute? Below the form of ordinary people, it explains that the causes and effects are different, so it cannot be said, therefore it is not tainted and there is no dispute.)'
'Kasyapa Bodhisattva (Kasyapa Bodhisattva, name of a Buddhist bodhisattva) said: 'Bhagavan (Bhagavan, a respectful title for the Buddha), what is rupa (rupa, material phenomena)... Knowing where the disease is, then give medicine.''
'(Note: Sengliang said: The question is separated from the answer. If you see the fault, you separate; if you don't see it, you follow. The question is brief, but the answer is broad.)'
'Good man, it is like leading a blind man into a thorny forest... Even if he receives retribution, the retribution is very light.'
'(Note: Sengliang said: It explains that there is a gradual process of staying away from evil. After knowing the sin, speaking of the faults from the retribution of humans and gods, one gains the benefits of two lifetimes. The reason why the retribution is light is that suffering arises from ignorance, and seeing the fault reduces ignorance. Bao Liang said: For example, leading a blind man into a thorny forest, the blind man is a metaphor for ordinary people, and the thorny forest is a metaphor for the three leaks (three kinds of afflictions). It is still these three leaks that lead sentient beings to endure the suffering of retribution. Abandoning it and returning, if the cause is to apologize. Supposing one obtains a body that is completely destroyed again, supposing that later one is disgusted with suffering and cultivates the Way, one must fully experience the eight sufferings.)'
'Good man, there are four kinds of people, one is when creating karma... the retribution of hungry ghosts, animals, humans, and gods.'
'(Note: Sengliang said: The reason why it is heavy when creating karma and light when receiving retribution is that one does not see the fault when creating karma, but sees it when receiving retribution. Like these four situations.)'
'Therefore, I said in the sutra (sutra, Buddhist scripture)... not tainted by worldly dharmas.'
'(Note: Sengliang said: There are five kinds of contemplation practices to stay away from afflictions. The first is to contemplate the body, the second is to contemplate...)'
因。三者觀果。四者觀輕重。五勤修道。此是常第二下三文中自現也。
迦葉菩薩復白佛言世尊(至)即是貪因瞋因癡因。
案。僧亮曰。廣上觀心行於緣不得法。皆是無明。錄其重者。分為欲有。欲界。命資外存欲情重。名為欲漏。上界癡輕。直名為有。內惡覺觀。訖生於欲漏者。漏。是貪等煩惱。內外緣生。覺觀是想。緣是外想。是故一切訖是名欲漏。緣非欲也。能生欲者欲。從欲生者欲漏也。我及我所者。不能分別陰界。皆是無明。欲知其是總也。貪因癡因者。三煩惱。錄其重者。無明通輕重。得為癡因也。寶亮曰。第二番。先釋三漏名義。后辯其相因起漏之源。凡夫。所為不能忘懷。唯自是為失。故成漏因。聖人以道自處。心無所存。故成道緣也。或時因中說果者。夫無漏解。本非果報。從所發處為名。故說無漏為果。迦葉向問有無漏果。復言。智者斷諸果報。今諸聖人。云何得有。佛答云。真實無有無漏果報。得知無漏。是散滅生死法。非復集諦。而解者稱此。無漏但不繫三界。由感變易果者。恐非聖意。而今大乘了義。佛自斷云。真實無有無漏果報。豈更感生死果。成於集諦。而勝鬘經。稱無漏業為因。無明住地為緣者。別自有意。不關用無漏為集諦也。五陰。是業煩惱家果。寄他無常苦報
【現代漢語翻譯】 現代漢語譯本：因。三種是觀察果報。四種是觀察輕重。五是勤奮修行。這些在常、第二和下三文中自然顯現。
迦葉菩薩再次對佛說：『世尊……』（直到）『即是貪的因、嗔的因、癡的因。』
按。僧亮說：『廣泛地觀察心，如果行為與緣不符合佛法，都是無明。記錄其中嚴重的，分為欲有（指對慾望的執著）。欲界（指眾生所居住的充滿慾望的世界）。生命依靠外在而存在，對慾望的情感很重，稱為欲漏（指慾望的煩惱）。上界（指色界和無色界）的癡比較輕，直接稱為有（指存在）。內心的惡念和覺觀，最終產生於欲漏，漏，就是貪等煩惱。內外因緣產生，覺觀是想，緣是外在的想法。因此，一切最終都稱為欲漏。緣不是慾望本身。能產生慾望的是欲，從慾望產生的是欲漏。』『我及我所』，是不能分辨五陰、十二界、十八處，都是無明。要知道這是總的來說。貪因、癡因，是三種煩惱。記錄其中嚴重的，無明貫通輕重，可以作為癡的因。寶亮說：『第二番，先解釋三漏（欲漏、有漏、無明漏）的名義，后辨別它們相互關聯、產生煩惱的根源。凡夫，所作所為不能忘懷，只認為自己是對的，所以成為煩惱的因。聖人以道自處，心中沒有執著，所以成為修道的因緣。』或者有時在因中說果，無漏的解脫，本來不是果報，從它所發之處來命名，所以說無漏為果。迦葉先前問有沒有無漏果，又說：『智者斷絕各種果報。現在各位聖人，怎麼會有果報呢？』佛回答說：『真實沒有無漏的果報。』得知無漏，是散滅生死的法，不再是集諦（苦的根源）。而解釋的人稱這種無漏只是不被三界所束縛，由感受變易的果報，恐怕不是聖人的意思。而現在大乘了義，佛自己斷言：『真實沒有無漏的果報。』難道還會感受生死的果報，成為集諦？而《勝鬘經》稱無漏業為因，無明住地為緣，另有其意，不關涉用無漏作為集諦。五陰，是業和煩惱的果報，寄託于無常的苦報。
【English Translation】 English version: Cause. Three are observing the result. Four are observing the lightness and heaviness. Five are diligently cultivating the path. These are naturally revealed in 'Constant,' 'Second,' and 'Lower Three' sections.
Kashyapa Bodhisattva further said to the Buddha: 'World Honored One...' (up to) '...is the cause of greed, the cause of hatred, and the cause of delusion.'
Note: Sengliang said, 'Extensively observing the mind, if actions do not align with the Dharma due to conditions, it is all ignorance. Recording the severe ones, they are divided into desire-existence (attachment to desires). The desire realm (the world filled with desires where beings reside). Life relies on external existence, and the emotions towards desires are heavy, called the leak of desire (the afflictions of desire). The delusion in the upper realms (form realm and formless realm) is lighter, directly called existence (being). Inner evil thoughts and observations ultimately arise from the leak of desire. Leak refers to afflictions such as greed. Inner and outer conditions arise, observation is thought, and conditions are external thoughts. Therefore, everything ultimately is called the leak of desire. Conditions are not desire itself. What can produce desire is desire, and what arises from desire is the leak of desire.' 'I and mine' means not being able to distinguish the five aggregates, twelve entrances, and eighteen elements, all of which are ignorance. Know that this is in general. The cause of greed and the cause of delusion are the three afflictions. Recording the severe ones, ignorance pervades lightness and heaviness and can be the cause of delusion. Baoliang said, 'The second part first explains the meaning of the three leaks (leak of desire, leak of existence, leak of ignorance), then distinguishes their interrelation and the source of arising afflictions. Ordinary people cannot forget what they do and only think they are right, so they become the cause of afflictions. Sages abide in the path, and their minds have no attachments, so they become the condition for cultivating the path.' Or sometimes the result is spoken of in the cause. The liberation of non-leakage is not originally a result, but it is named from where it originates, so non-leakage is said to be the result. Kashyapa previously asked if there was a non-leakage result and said, 'Wise people cut off all kinds of results. Now, how can the sages have results?' The Buddha replied, 'There is truly no non-leakage result.' Knowing non-leakage is the Dharma of scattering and extinguishing birth and death, no longer the origin of suffering (Samudaya). But those who explain it say that this non-leakage is only not bound by the three realms, caused by experiencing changing results, which I fear is not the intention of the sages. Now, in the definitive meaning of Mahayana, the Buddha himself asserts, 'There is truly no non-leakage result.' How could one still experience the results of birth and death and become the origin of suffering? The Shrimala Sutra calls non-leakage karma the cause and the dwelling place of ignorance the condition, which has a separate meaning and is not related to using non-leakage as the origin of suffering. The five aggregates are the result of karma and afflictions, relying on impermanent suffering.
。上依善知識理緣中。發得此無漏解。故云是果。撿理而談。實非果也。或從心身到梵天邊者。亦是因中說果。心者。是定因。此定能得梵天身。
迦葉菩薩白佛言世尊(至)四大遠因煩惱亦爾。
案。僧亮曰。互為因果者。非女取女。名無明也。分別好惡。名不善也。取好惡已。更增女相。如是九品。互為因果也。子是近因訖煩惱亦爾者。雖互相生。而女相是遠。好惡相是近也。
迦葉菩薩白佛言世尊(至)從無明生陰入界等。
案。僧亮曰。是內無明。訖其內。外因者。是煩惱。內外因能生無明。名無明。如說色等名欲也。
迦葉菩薩白佛言世尊(至)智者當觀生煩惱因。
案。僧亮曰。廣第二造作何行。訖受誰房舍者。是時惡友共住是處。事與行同外為異。受深心供養房舍也。轉下作中者。與上事增長為異也。
迦葉菩薩白佛言世尊(至)而能生長種種煩惱。
案。僧亮曰。欲明煩惱。亦以過去煩惱為因也。如一器中者。無始以來。起無量煩惱。種子中雖暫伏。遇愛則生也。
迦葉菩薩言世尊智者云何(至)如是煩惱受諸惡果。
案。僧亮曰。廣第三。三種。苦苦壞苦行苦。無常亦爾也。
迦葉菩薩言世尊有無漏果(至)能滅一切煩惱果
【現代漢語翻譯】 現代漢語譯本： 依靠善知識的引導，從中生起這種無漏的智慧，所以說是果。但從理上來說，實際上並非真正的果。或者說，從心身到梵天境界，也是在因中說果。心是定的因，這種定能夠得到梵天的身體。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……四大（四大元素）是遠因，煩惱也是如此。』 僧亮（Sengliang）的註解說：『互相為因果，就像非女子追求女子，這叫做無明（ignorance）。分別好壞，這叫做不善（unwholesome）。取了好壞之後，更加執著于女子的形象。像這樣九品，互相為因果。』『子是近因，煩惱也是如此』，雖然互相產生，但女子的形象是遠因，好壞的形象是近因。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……從無明（ignorance）產生陰（skandha）、入（ayatana）、界（dhatu）等。』 僧亮（Sengliang）的註解說：『這是內在的無明。』『其內、外因』，指的是煩惱。內外因能夠產生無明，所以叫做無明。就像說色等叫做欲（desire）。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……智者應當觀察產生煩惱的原因。』 僧亮（Sengliang）的註解說：『詳細說明第二種造作什麼行為。』『接受誰的房舍』，指的是當時與惡友共同居住的地方，事情與行為相同，外表不同，接受深心的供養和房舍。『轉下作中』，指的是與上面的事情增長不同。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……而能夠生長種種煩惱。』 僧亮（Sengliang）的註解說：『想要說明煩惱，也以過去的煩惱為因。』『如一器中』，指的是從無始以來，產生無量煩惱。種子中雖然暫時潛伏，遇到愛（attachment）就會生起。 迦葉菩薩（Kasyapa Bodhisattva）說：『世尊，智者如何……像這樣的煩惱承受各種惡果。』 僧亮（Sengliang）的註解說：『詳細說明第三種。』三種苦：苦苦（suffering of suffering）、壞苦（suffering of change）、行苦（suffering of conditioned existence）。無常（impermanence）也是如此。 迦葉菩薩（Kasyapa Bodhisattva）說：『世尊，有無漏果（unleaked fruit）……能夠滅除一切煩惱果。』
【English Translation】 English version: Depending on the guidance of a virtuous teacher, this un-leaked wisdom arises from it, so it is called a fruit. But from the perspective of principle, it is actually not a true fruit. Or, saying that from the mind and body to the realm of Brahma, is also speaking of the fruit within the cause. The mind is the cause of concentration, and this concentration can attain the body of Brahma. Kasyapa Bodhisattva said to the Buddha: 'World Honored One... the four great elements (catudhatu) are distant causes, and so are afflictions.' Sengliang's annotation says: 'Mutual cause and effect, like a non-woman pursuing a woman, this is called ignorance (avidya). Distinguishing good and bad, this is called unwholesome (akusala). After taking good and bad, one becomes more attached to the image of a woman. Like this, the nine categories are mutual cause and effect.' 'The son is the near cause, and so are afflictions,' although they arise mutually, the image of a woman is a distant cause, and the image of good and bad is a near cause. Kasyapa Bodhisattva said to the Buddha: 'World Honored One... from ignorance (avidya) arise the aggregates (skandha), entrances (ayatana), realms (dhatu), etc.' Sengliang's annotation says: 'This is inner ignorance.' 'Its inner and outer causes' refer to afflictions. Inner and outer causes can produce ignorance, so it is called ignorance. Just like saying that form, etc., is called desire (kama). Kasyapa Bodhisattva said to the Buddha: 'World Honored One... the wise should observe the cause of arising afflictions.' Sengliang's annotation says: 'Explain in detail the second kind of what actions are created.' 'Accepting whose dwelling' refers to the place where one lived together with bad friends at that time, the matter and behavior are the same, the appearance is different, accepting deep-hearted offerings and dwellings. 'Turning the lower into the middle' refers to the difference from the increase of the above matters. Kasyapa Bodhisattva said to the Buddha: 'World Honored One... and can grow all kinds of afflictions.' Sengliang's annotation says: 'If you want to explain afflictions, also take past afflictions as the cause.' 'Like in one vessel' refers to the countless afflictions arising from beginningless time. Although the seeds are temporarily dormant, they will arise when they encounter attachment (tanha). Kasyapa Bodhisattva said: 'World Honored One, how do the wise... such afflictions receive all kinds of evil consequences.' Sengliang's annotation says: 'Explain in detail the third kind.' The three kinds of suffering: suffering of suffering (duhkha-duhkha), suffering of change (viparinama-duhkha), suffering of conditioned existence (samskara-duhkha). Impermanence (anitya) is also like this. Kasyapa Bodhisattva said: 'World Honored One, is there an un-leaked fruit (anasrava-phala)... that can extinguish all affliction fruits.'
報。
案。僧亮曰。聖人諸陰。是煩惱果。若斷果。不應有聖也。因中說果者。凡言斷報因。名斷報耳。是名因中說果。無漏非報因。不在斷中。我從心身者。定是心。梵天是定報。定能得身。名定為身。無有無漏果報者。無苦樂報。更不生漏者。不生漏即是涅槃。無法可斷。
迦葉菩薩白佛言世尊(至)是名身中有妙藥王。
案。僧亮曰。略第四。廣第五修道。有惑名眾生。無惑非眾生。是煩惱因果。從惑生惑。無道可修。明八道。亦以煩惱為因發。一因二果。訖果惡故子惡。因過明果現。與未來為子。三世皆惡。先喻雪山。說身中有妙藥王者。考事則異先譬。不應有能修如是清凈梵行者。涅槃八道。能至涅槃。名梵也。寶亮曰。下第三番明三漏。今迦葉發初難云。若以煩惱因果。俱是惡法。云何言眾生身中有妙藥王。但譬法不同。上說妙藥王。譬正因佛性。今此中雲。妙藥王者。謂無漏解也。佛今答言。如世間從子得果。此果。有還與子作因者。有不能者。如今穀子。從過去谷生。名其為果。然此子。又能生未來谷。還成因義。枝葉等物。雖從因生。不復更能為后因。明煩惱亦爾。從過去惑因。得今五陰。於今果上。更起未來因。果報連續。此便有即因即果義。既借譬如上。下即出事。一有煩
【現代漢語翻譯】 現代漢語譯本： 報。 案。僧亮說：『聖人的諸陰（五蘊，構成個體經驗的要素），是煩惱的果報。如果斷絕果報，就不應該有聖人存在。』因為在因中說果，凡是說斷絕報應之因，就叫做斷絕報應。這叫做因中說果。無漏（沒有煩惱）不是報應之因，不在斷絕之列。『我從心身』，一定是心。梵天（色界天的最高層）是定的果報。定力能夠得到身體，所以稱定為身。沒有無漏的果報，沒有苦樂的報應。『更不生漏』，不生漏就是涅槃（解脫）。沒有法可以斷絕。 迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊……』，這叫做身中有妙藥王。 案。僧亮說：『略第四，廣第五修道。有惑（迷惑）叫做眾生，沒有惑就不是眾生。這是煩惱的因果。從惑產生惑，沒有道可以修。』明白八道（八正道），也是以煩惱為因引發的。一因二果。因為果惡所以子惡。因為因的過失，所以果報顯現，與未來作為子。三世都是惡的。先用雪山作比喻。說身中有妙藥王，考察事情就與先前的比喻不同。不應該有能夠修習如此清凈梵行（清凈的行為）的人。涅槃八道，能夠到達涅槃，叫做梵。 寶亮說：『下面第三番說明三漏（欲漏、有漏、無明漏）。』現在迦葉提出最初的疑問說：『如果煩惱的因果，都是惡法，為什麼說眾生身中有妙藥王？』只是譬喻的法不同。上面說妙藥王，比喻正因佛性（成佛的可能性）。現在這裡說妙藥王，指的是無漏解（沒有煩惱的解脫）。佛現在回答說：『如同世間從子得到果。這個果，有可以還給子作為因的，有不能的。』如同現在的穀子，從過去的穀子生出來，稱它為果。然而這個子，又能生出未來的穀子，還成為因的意義。枝葉等物，雖然從因生出，不再能作為後來的因。說明煩惱也是這樣，從過去的迷惑之因，得到現在的五陰（色、受、想、行、識）。在現在的果報上，更生起未來的因。果報連續不斷。這便有即是因又是果的意義。既然借用譬喻在上，下面就引出事情。一有煩
【English Translation】 English version: Report. Commentary: Monk Liang said, 'The Skandhas (five aggregates constituting individual experience) of a sage are the result of afflictions. If the result is severed, there should be no sages.' Because the result is spoken of within the cause, whenever it is said that the cause of retribution is severed, it is called severing retribution. This is called speaking of the result within the cause. Non-outflow (without afflictions) is not a cause of retribution and is not included in severance. 'I am from mind and body' certainly refers to the mind. Brahma Heaven (the highest level of the Form Realm) is the retribution of Samadhi. Samadhi can attain a body, so Samadhi is called the body. There is no fruition of non-outflow, no retribution of suffering and joy. 'No more outflows arise' means that not arising outflows is Nirvana (liberation). There is no Dharma (teachings) that can be severed. Kasyapa Bodhisattva (one of the ten great disciples of Sakyamuni Buddha) said to the Buddha, 'World Honored One...', this is called the wonderful medicine king within the body. Commentary: Monk Liang said, 'Briefly, the fourth, broadly, the fifth cultivates the path. Having delusion is called sentient beings, not having delusion is not sentient beings.' This is the cause and effect of afflictions. From delusion arises delusion, there is no path to cultivate. Understanding the Eightfold Path (the Noble Eightfold Path) is also initiated by afflictions as the cause. One cause, two effects. Because the effect is evil, the offspring is evil. Because of the fault of the cause, the effect appears, and the future is taken as the offspring. The three times are all evil. First, use the Snow Mountain as a metaphor. Saying that there is a wonderful medicine king within the body, examining the matter is different from the previous metaphor. There should be no one who can cultivate such pure Brahma conduct (pure conduct). The Eightfold Path of Nirvana can reach Nirvana, and is called Brahma. Bao Liang said, 'The third section below explains the three outflows (outflow of desire, outflow of existence, outflow of ignorance).' Now Kasyapa raises the initial question, saying, 'If the cause and effect of afflictions are all evil Dharmas, why is it said that there is a wonderful medicine king within the body of sentient beings?' It is just that the metaphor of the Dharma is different. Above, the wonderful medicine king is said to be a metaphor for the true cause, Buddha-nature (the possibility of becoming a Buddha). Now here, the wonderful medicine king refers to non-outflow liberation (liberation without afflictions). The Buddha now answers, 'Just as in the world, the fruit is obtained from the seed. This fruit, some can return to the seed as a cause, some cannot.' Like the current grain seed, it is born from the past grain seed, and it is called the fruit. However, this seed can also produce future grain seeds, and it also becomes the meaning of the cause. Branches and leaves, although born from the cause, can no longer be the cause of the future. It shows that afflictions are also like this, from the past cause of delusion, the present five Skandhas (form, feeling, perception, volition, consciousness) are obtained. On the present retribution, the future cause arises again. The retribution continues uninterrupted. This has the meaning of being both cause and effect. Since the metaphor is borrowed above, the matter is introduced below. One has afflic
惱果。是煩惱因者。是因即果即子義。二是果非因者。謂無漏解。既寄此果報中。修得此解。更不生后。唯果非報。故名為清凈梵行也。
迦葉菩薩白佛言世尊(至)是則名為清凈梵行。
案。僧亮曰。有義未彰。重問。煩惱果非煩惱因者。煩惱起有因緣。似過去煩惱為因。現相為緣。因緣皆到。若以無相為緣。則因到緣不到。是果非因。名為梵行也。
大般涅槃經集解卷第六十八 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第六十九
辨三種業謂身口意 辨四種報謂黑報白報雜報不黑不白報 廣辨煩惱業更相生義 論世第一法有漏無漏義 廣辨三十七品作九種名說謂主勝導等 廣辨十想 廣辨七想
迦葉品之第七
善男子眾生觀受知是一切(至)斷和合故則不生受。
案。僧亮曰。釋愛是因。以我為樂。則生愛著也。十二因緣。所作善惡者。以生死為樂。不能離故。名受時也。何因緣生者。次觀受因。因復有因。從微至著。明可斷也。不因自在天生者。雅因要得其正也。皆從緣合而生者。緣合則非自非他。生無定主也。即是愛者。樂受生愛。愛生樂受。互為因果也。是和合中者。從合故非有。合生故非無。斷合則不生也。
【現代漢語翻譯】 現代漢語譯本 『惱果』（煩惱的果報）。是煩惱的因嗎？這是指因即是果，果即是因的含義。『二是果非因者』，指的是無漏解（沒有煩惱的解脫）。既然寄託於此果報之中，修得此解脫，就不會再產生後世的煩惱。只有果報，而沒有業報，所以稱為清凈梵行（清凈的修行）。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊……』（至）『這才能稱為清凈梵行。』
按僧亮的說法，有些含義尚未明確，所以重新提問。『煩惱果非煩惱因者』，煩惱的產生有其因緣，似乎是過去的煩惱作為因，現在的現象作為緣。因緣都具備了，如果以無相為緣，那麼因具備了，緣卻不具備。這是果而非因，稱為梵行。
《大般涅槃經集解》卷第六十八 《大正藏》第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第六十九
辨析三種業，即身業、口業、意業；辨析四種報，即黑報、白報、雜報、不黑不白報；廣泛辨析煩惱業相互產生的含義；論述世第一法（Laukikāgradharma）的有漏和無漏的含義；廣泛辨析三十七道品（Bodhipaksika-dharmas），用九種名稱來說明，即主、勝、導等；廣泛辨析十想；廣泛辨析七想。
迦葉品第七
善男子，眾生觀察感受，知道一切……（至）斷絕和合，所以就不會產生感受。
按僧亮的說法，解釋愛是原因，因為以自我為快樂，就會產生愛著。十二因緣（Dvadasanga），所作的善惡，因為以生死為快樂，不能脫離，所以稱為感受的時候。什麼因緣產生呢？進一步觀察感受的因，因又有因，從細微到執著，說明是可以斷絕的。不是因為自在天（Isvara）而產生，雅正的因一定要得到正確的認識。都是從因緣和合而產生，因緣和合就不是自生也不是他生，產生沒有固定的主宰。『即是愛者』，快樂的感受產生愛，愛產生快樂的感受，互相為因果。『是和合中者』，從和合的角度來說，不是實有，從和合產生來說，不是虛無，斷絕和合就不會產生。
【English Translation】 English version 'Naga fruit' (the retribution of afflictions). Is it the cause of afflictions? This refers to the meaning that the cause is the fruit, and the fruit is the cause. 'The second is the fruit but not the cause,' which refers to Anāsrava-jñāna (undefiled liberation). Since it is entrusted in this retribution, and this liberation is cultivated, there will be no more future afflictions. There is only retribution, but no karma retribution, so it is called pure Brahma-conduct (pure practice).
Kasyapa Bodhisattva said to the Buddha: 'World Honored One...' (to) 'This can be called pure Brahma-conduct.'
According to Sengliang, some meanings are not yet clear, so he asked again. 'The fruit of affliction is not the cause of affliction,' the arising of affliction has its causes and conditions, it seems that past afflictions are the cause, and the present phenomena are the conditions. When the causes and conditions are all present, if the condition is non-form, then the cause is present, but the condition is not present. This is the fruit but not the cause, and it is called Brahma-conduct.
Collected Explanations of the Mahāparinirvāṇa-sūtra, Volume Sixty-eight Taisho Tripitaka Volume 37 No. 1763 Collected Explanations of the Mahāparinirvāṇa-sūtra
Collected Explanations of the Mahāparinirvāṇa-sūtra, Volume Sixty-nine
Distinguishing the three karmas, namely body karma, speech karma, and mind karma; distinguishing the four retributions, namely black retribution, white retribution, mixed retribution, and neither black nor white retribution; extensively distinguishing the meaning of the mutual arising of afflictive karmas; discussing the meaning of defiled and undefiled of Laukikāgradharma (the highest mundane dharma); extensively distinguishing the thirty-seven Bodhipaksika-dharmas (factors of enlightenment), using nine names to explain, namely master, superior, guide, etc.; extensively distinguishing the ten perceptions; extensively distinguishing the seven perceptions.
Chapter Seven on Kasyapa
Good man, sentient beings observe feelings and know everything... (to) Cutting off the combination, so feelings will not arise.
According to Sengliang, explaining that love is the cause, because taking self as pleasure will generate attachment. The twelve Nidānas (Dvadasanga), the good and evil deeds done, because taking birth and death as pleasure, unable to break away, so it is called the time of feeling. What causes and conditions arise? Further observe the cause of feeling, the cause has another cause, from subtle to attachment, indicating that it can be cut off. It is not produced because of Isvara (the sovereign god), the proper cause must be correctly understood. All are produced from the combination of causes and conditions, the combination of causes and conditions is neither self-born nor other-born, and there is no fixed master in production. 'That is love,' joyful feelings produce love, and love produces joyful feelings, mutually cause and effect. 'In this combination,' from the perspective of combination, it is not real, from the perspective of combination, it is not unreal, cutting off the combination will not produce.
寶亮曰。此下去觀六種法。謂受想觸欲業苦。唯觸一法。無別觀寄諸門也。所以先觀受者。一切惑起。莫不由受。故先觀受過。就觀受中。觀先受因。次觀受果報輕重。三觀受之滅處也。內外漏因心外境上生。漏盡因三受起也。如是受何因緣生者。次觀受因。如是因緣。復從何生者。為次第種種觀因。終非是無因而生。不從想生者。別是外道所計無想天想非想陰之想也。若有此因生。應當先斷此受因也。因緣即是受者。從過去滅心受作因生也。非有受者。因緣中無有性受。非無受者。不離因緣有也。
善男子智者觀因已(至)是則名為清凈梵行。
案。僧亮曰。若不觀果苦。則不厭受。斷受因故。次觀果也。受因緣得解脫者。樂生則系。樂滅則脫也。斷我我所者。知無宰主也。有少滅處者。三慧斷結。以聞思斷粗。名小畢竟。修慧斷微。名畢竟解脫也。知從八正。即便修集者。八道無漏。是修慧也。增長身心者。八道向滅。而增長違道也。何因緣故。能增長耶。觸因緣者。謂聞思觀遠因。修慧觀近因。下觀果也。非明無明者。有漏善及無記也。雜食愛者。能令生死不斷也。寶亮曰。觀因既竟。次觀果者。得三惡苦報。此三惡果。雖都是四心家報。要不離於受也。何等受。能作愛因。何等愛。能作受因。此
【現代漢語翻譯】 現代漢語譯本：寶亮說：『接下來要觀察六種法，即受（vedanā，感受）、想（saṃjñā，知覺）、觸（sparśa，接觸）、欲（chanda，慾望）、業（karma，行為）、苦（duḥkha，痛苦）。但實際上，只有觸這一法，沒有其他可以分別觀察並寄託于各門的方法。之所以先觀察受，是因為一切迷惑的產生，沒有不是由受引起的。所以首先觀察受的過患，在觀察受的過程中，先觀察受的起因，其次觀察受的果報輕重，第三觀察受的滅處。內外煩惱的起因，是由於內心對外境的執著而產生。煩惱止息的原因，是由於對三種感受的止息而產生。』 像這樣，受是由什麼因緣產生的呢？接下來觀察受的起因。像這樣的因緣，又是從何處產生的呢？要次第地、種種地觀察起因，最終會發現它不是無因而生。不是從想產生的，這特別是指外道所計的無想天、非想非非想處天的想。如果由此因產生，應當首先斷除此受的起因。因緣就是受，是從過去滅心的受作為因產生的。不是有受者，因緣中沒有自性的受。也不是沒有受者，不能脫離因緣而存在。 『善男子，智者觀察了因之後，（直至）這就叫做清凈梵行。』 僧亮說：『如果不觀察果報的苦，就不會厭離受，所以要斷除受的起因，接下來觀察果報。受因緣而得到解脫，快樂產生就會被束縛，快樂滅除就會解脫。斷除我及我所，就是知道沒有主宰者。有少許滅除之處，是指通過聞、思、修三慧來斷除煩惱結縛。通過聽聞和思考來斷除粗重的煩惱，叫做小畢竟。通過修習智慧來斷除細微的煩惱，叫做畢竟解脫。』 知道從八正道入手，就應當修習，八道是無漏的，是修習智慧。增長身心，八道是趨向滅除的，而增長的是違背正道的。什麼因緣能夠增長呢？觸因緣，是指聽聞、思考、觀察是遠因，修習智慧是近因。下面觀察果報。非明非無明，是指有漏的善和無記。雜食的愛，能夠使生死不斷。寶亮說：『觀察了因之後，接下來觀察果報，得到三惡道的苦報。這三惡道的果報，雖然都是四心家的果報，但都離不開受。什麼樣的受，能夠作為因？什麼樣的愛，能夠作為受的因？』
【English Translation】 English version: Bao Liang said: 'Next, one should observe the six dharmas, namely vedanā (feeling), saṃjñā (perception), sparśa (contact), chanda (desire), karma (action), and duḥkha (suffering). But in reality, only contact is the one dharma; there is no other method to separately observe and entrust to each gate. The reason for observing feeling first is that all delusions arise from feeling. Therefore, one should first observe the faults of feeling. In the process of observing feeling, first observe the cause of feeling, then observe the lightness or heaviness of the karmic retribution of feeling, and third, observe the place of cessation of feeling. The cause of internal and external afflictions arises from the mind's attachment to external objects. The cause of the cessation of afflictions arises from the cessation of the three kinds of feelings.' Like this, by what causes and conditions does feeling arise? Next, observe the cause of feeling. From where do such causes and conditions arise? One should observe the causes in a sequential and varied manner, and ultimately discover that it does not arise without a cause. It does not arise from perception; this specifically refers to the perception of the Formless Realm and the Neither Perception Nor Non-Perception Realm, as conceived by externalists. If it arises from this cause, one should first cut off this cause of feeling. The causes and conditions are feeling, which arises from the feeling of the past extinguished mind as a cause. It is not that there is a feeler; there is no self-nature feeling in the causes and conditions. It is also not that there is no feeler; it cannot exist apart from causes and conditions. 'Good man, when a wise person observes the cause, (until) this is called pure conduct.' Seng Liang said: 'If one does not observe the suffering of the result, one will not be disgusted with feeling. Therefore, one should cut off the cause of feeling, and next observe the result. One is liberated by the causes and conditions of feeling; if happiness arises, one is bound; if happiness ceases, one is liberated. Cutting off 'I' and 'mine' is knowing that there is no ruler. There is a slight place of cessation, which refers to cutting off the bonds of affliction through the three wisdoms of hearing, thinking, and cultivating. Cutting off coarse afflictions through hearing and thinking is called 'small ultimate.' Cutting off subtle afflictions through cultivating wisdom is called 'ultimate liberation.' Knowing to start from the Eightfold Path, one should cultivate it; the Eightfold Path is without outflows, and is the cultivation of wisdom. Increasing body and mind, the Eightfold Path is towards cessation, while what is increased is what goes against the Path. By what causes and conditions can it increase? The cause and condition of contact, which means that hearing, thinking, and observing are distant causes, and cultivating wisdom is a near cause. Below, observe the result. 'Neither clear nor unclear' refers to wholesome with outflows and neutral. The love of mixed food can cause birth and death to continue. Bao Liang said: 'After observing the cause, next observe the result, obtaining the suffering retribution of the three evil realms. Although the retribution of these three evil realms are all the retribution of the four mind-families, they cannot be separated from feeling. What kind of feeling can be the cause? What kind of love can be the cause of feeling?'
明更互相生義。愛亦能作受因。受亦能作愛因也。觀因果輕重既竟。故次第三觀受滅處。若得信首五根。二空成就。名作少滅。至正觀無漏。名為大滅也。是道觀受有三相者。即三受相。然此三受。能增長行陰中身心煩惱也。何因緣故。能增長者。從三觸因緣故生。第一無明觸者。煩惱觸也。第二明觸者。能生無漏八正道也。第三非明無明觸者。世俗善心也。如是受亦名為因。亦名為果者。從觸生名果。能生受故。亦名因也。觀受作三門既竟。今次復觀愛果報者。因愛而生。所以須觀也。智者觀愛。復有二種雜食。愛者四食也。無食愛者。斷四食得無漏也。若欲斷愛。先斷受因。近因是受。遠因是觸。因果盡斷。所以得八正道。即名清凈梵行。
複次善男子智者當觀(至)想受滅故名為解脫。
案。僧亮曰。二事何因緣生者。愛受是生死之本。更觀近因也。知因想生者。想取假名。而倒有輕重。重為愛因。輕為受因也。見色不生貪者。釋受因。著好生貪好相。是假眼識見色。未得假想。取假想受得好惡。輕為受因。及觀受時。亦不生貪者。釋愛因。受從倒生。受初得好時。未生倒想。取常樂已。乃至貪愛。重為愛因也。想有三種者。少有二種。一緣小。二住緣時少。至無量亦爾也。未定者。散心緣不定。
【現代漢語翻譯】 現代漢語譯本： 『明』和『更』互相產生意義。愛也能作為『受』（vedanā，感受）的因，『受』也能作為『因』。觀察因果的輕重既然完畢，所以接下來依次觀察『受』的滅處。如果得到信等五根，二空成就，名為『作少滅』。達到正觀無漏，名為『大滅』。這條道路觀察『受』有三種相，即三種『受』相。然而這三種『受』，能增長行陰中的身心煩惱。因為什麼因緣的緣故，能增長呢？從三種觸因緣的緣故產生。第一種是無明觸，是煩惱觸。第二種是明觸，能生無漏八正道。第三種是非明無明觸，是世俗善心。像這樣，『受』也名為『因』，也名為『果』。從觸生，名為『果』，能生『受』的緣故，也名為『因』。觀察『受』作為三門既然完畢，現在接下來觀察『愛』的果報，因為愛而生，所以需要觀察。智者觀察『愛』，又有兩種雜食：有食愛是四食（catvāro āhārā，四種食物，即段食、觸食、思食、識食）。無食愛是斷四食而得無漏。如果想要斷愛，先斷『受』因，近因是『受』，遠因是『觸』。因果全部斷盡，所以得到八正道，就名為清凈梵行。
其次，善男子，智者應當觀察（乃至）想受滅的緣故，名為解脫。
根據僧亮的說法，『二事何因緣生』是指愛和受是生死的根本，更要觀察近因。知道因想而生，想取假名，而顛倒有輕重。重為愛因，輕為受因。見到色不生貪，解釋『受』因。執著好而生貪好相，是假眼識見色，未得假想，取假想受得好惡，輕為『受』因。以及觀察『受』時，也不生貪，解釋『愛』因。『受』從顛倒生，『受』初得好時，未生顛倒想，取常樂已，乃至貪愛，重為『愛』因。想有三種，少有兩種，一是緣小，二是住緣時間少。到無量也是這樣。未定是指散心緣不定。
【English Translation】 English version: 'Ming' (clarity) and 'Geng' (further) mutually generate meaning. Craving (愛, ài, Tanha) can also serve as the cause of 'Vedana' (受, shòu, feeling), and 'Vedana' can also serve as a 'cause'. Since the observation of the weight of cause and effect is complete, the next step is to observe the place of cessation of 'Vedana' in order. If one obtains the five roots such as faith, and the two emptinesses are achieved, it is called 'minor cessation'. Reaching the correct view of non-outflow is called 'major cessation'. This path observes that 'Vedana' has three aspects, namely the three aspects of 'Vedana'. However, these three 'Vedanas' can increase the mental and physical afflictions in the form aggregate. For what reason can it increase? It arises from the cause of the three contacts. The first is the contact of ignorance, which is the contact of affliction. The second is the contact of clarity, which can generate the non-outflow Eightfold Noble Path (八正道, bāzhèngdào). The third is the contact of neither clarity nor ignorance, which is worldly good intention. In this way, 'Vedana' is also called 'cause' and also called 'effect'. Arising from contact is called 'effect', and being able to generate 'Vedana' is also called 'cause'. Since the observation of 'Vedana' as the three doors is complete, now the next step is to observe the karmic retribution of craving, because it arises from craving, so it needs to be observed. The wise observe that craving also has two kinds of mixed food: craving with food is the four foods (四食, sìshí, catvāro āhārā, the four kinds of nutriment: edible food, sense-impression, volition, and consciousness). Craving without food is obtaining non-outflow by cutting off the four foods. If you want to cut off craving, first cut off the cause of 'Vedana'. The near cause is 'Vedana', and the far cause is 'contact'. When the cause and effect are completely cut off, the Eightfold Noble Path is obtained, which is called pure Brahma conduct.
Furthermore, virtuous men, the wise should observe (until) because the perception and feeling cease, it is called liberation.
According to Sengliang, 'What is the cause of the two things arising?' refers to craving and feeling being the root of birth and death, and one should further observe the near cause. Knowing that it arises from thought, thought takes false names, and the inversions have weight. The heavy is the cause of craving, and the light is the cause of feeling. Seeing form and not generating greed explains the cause of 'Vedana'. Attaching to good and generating greedy good appearances is the false eye consciousness seeing form, not yet obtaining false thought, taking false thought and feeling to obtain good and evil, which is light as the cause of 'Vedana'. And when observing 'Vedana', not generating greed also explains the cause of craving. 'Vedana' arises from inversion. When 'Vedana' first obtains good, it does not generate inverted thought, taking permanence and pleasure, and even greed and craving, which is heavy as the cause of craving. There are three kinds of thought, and there are two kinds of little. One is the small edge, and the other is the short time of living on the edge. The same is true to infinity. Undetermined means that the scattered mind is uncertain.
亦住時少。欲界定粗。亦爾也。無色界無色。不為外緣所動。住定久。云何說耶。想受滅名解脫者。釋佛所以說想受。為漏因也。寶亮曰。智者當觀受愛二事。從何而生。知從想生者。此下次第二門。觀想即假法相。故名為想。凡顛倒妄緣。皆不得法實。是想三種者。若想像小緣。名為小想。想像大緣。名為大想。想像無量緣。名無量想也。復有小想。謂未入定者。欲界電光定。復有大想。謂已入定者。八禪地定也。復有無量想者。十一切入也。若三想滅故。則受滅。想受既滅。便名解脫也。
迦葉菩薩言世尊滅一切法(至)聞者亦解說于眾生。
案。僧亮曰。解法者。法別眾生總。總別相因。說一則知二。心數相因。受想居要。受想可斷。知余亦可斷。說亦爾也。應親近者。唯說雜法解者。亦雜也。寶亮曰。迦葉因此語后即問。若為說想受滅。名解脫耶。佛答言。如來或時。因眾生說。聞而解者。如先為大迦葉。說眾生滅時。善法則滅。但法由人弘。若人不復行。便法不流轉故。以以言眾生以明法也。因法說于眾生。聞而亦解。說于眾生者。如為阿難說。若有法。能生煩惱者。便不應親近。即惡知識。若有法。能生善者。便應親近。即是善知識。既說可親近法。不可親近法。故物即得因法解善眾生。不
【現代漢語翻譯】 現代漢語譯本： 住于欲界的時間短暫。欲界的禪定狀態粗糙，也是如此。無色界和無想天，不受外在因素干擾，能長時間處於禪定狀態。為什麼要這樣說呢？將想和受的滅盡稱為解脫，是因為釋迦牟尼佛認為想和受是產生煩惱的根源。寶亮說：『智者應當觀察受和愛這兩種事物，是從哪裡產生的。』如果知道它們是從想產生的，那麼接下來第二步就是觀察想，想是虛假的法相，所以稱為想。所有顛倒妄想的緣起，都無法獲得真實的法性。想有三種：如果想像的事物範圍小，稱為小想；如果想像的事物範圍大，稱為大想；如果想像的事物範圍無限，稱為無量想。』還有一種小想，是指未入定者，處於欲界的電光定。還有一種大想，是指已入定者，處於八禪天的禪定狀態。還有一種無量想，是指十一切入。如果三種想都滅盡了，那麼受也就滅盡了。想和受都滅盡了，就稱為解脫。
迦葉菩薩說：『世尊滅盡一切法（乃至）聽聞者也能為眾生解說。』
僧亮說：『解釋法，法是針對眾生而言的，總體和個別相互依存，說一個就能明白兩個。心和數相互依存，受和想是關鍵。受和想可以斷除，就知道其他的也可以斷除，說法也是如此。』應該親近的人，只說雜法的人也能理解。寶亮說：『迦葉因此語后就問：如果說想和受滅盡，就稱為解脫，這是為什麼呢？』佛回答說：『如來有時因為眾生而說法，聽聞后能理解的人，就像之前為大迦葉說眾生滅盡時，善法也會滅盡。但是法是由人來弘揚的，如果人不再修行，法就無法流傳。』所以用眾生來說明法。因為法而為眾生說法，聽聞后也能理解。為眾生說法，比如為阿難說：『如果有一種法，能產生煩惱，就不應該親近，那就是惡知識；如果有一種法，能產生善，就應該親近，那就是善知識。』既說了可以親近的法，也說了不可以親近的法，所以人們就能因此法而理解善良的眾生，不（
【English Translation】 English version: The duration of dwelling in the desire realm is short. The Samadhi (concentration) of the desire realm is coarse, and so it is. The Formless Realm and the Realm of Non-Perception are not disturbed by external conditions, and one can dwell in Samadhi for a long time. Why is it said this way? The cessation of thought (Saṃjñā) and feeling (Vedanā) is called liberation (vimoksha) because Shakyamuni Buddha considered thought and feeling to be the cause of defilements (āsrava). Bao Liang said: 'The wise should observe from where these two things, feeling and love, arise.' If one knows that they arise from thought, then the next step is to observe thought, which is a false Dharma characteristic, hence it is called thought. All inverted and deluded conditions cannot attain the true nature of Dharma. There are three types of thought: if the imagined things are small, it is called small thought; if the imagined things are large, it is called large thought; if the imagined things are limitless, it is called limitless thought.' There is also a small thought, which refers to those who have not entered Samadhi, being in the lightning Samadhi of the desire realm. There is also a large thought, which refers to those who have already entered Samadhi, being in the Samadhi of the eight Dhyana (Jhāna) realms. There is also a limitless thought, which refers to the ten all-pervading spheres (Kasinayatana). If the three thoughts are extinguished, then feeling is also extinguished. When thought and feeling are extinguished, it is called liberation.
Kasyapa (Kaśyapa) Bodhisattva said: 'World Honored One, extinguish all Dharmas (up to) those who hear can also explain to sentient beings.'
Sengliang said: 'Explaining Dharma, Dharma is for sentient beings, the general and the specific are interdependent, saying one can understand two. Mind and number are interdependent, feeling and thought are key. Feeling and thought can be cut off, and one knows that the others can also be cut off, and the teaching is the same.' Those who should be approached, only those who speak of mixed Dharmas can understand. Bao Liang said: 'Kasyapa therefore asked after this statement: If it is said that the extinction of thought and feeling is called liberation, why is that?' The Buddha replied: 'The Tathagata (Tathāgata) sometimes speaks because of sentient beings, and those who hear and understand, like before when speaking to Mahakasyapa (Mahākāśyapa) that when sentient beings are extinguished, good Dharmas will also be extinguished. But Dharma is promoted by people, and if people no longer practice, Dharma cannot flow.' Therefore, sentient beings are used to explain Dharma. Because of Dharma, one speaks to sentient beings, and those who hear can also understand. Speaking to sentient beings, such as speaking to Ananda (Ānanda): 'If there is a Dharma that can generate afflictions, one should not approach it, that is an evil friend; if there is a Dharma that can generate goodness, one should approach it, that is a good friend.' Since he spoke of the Dharma that can be approached and the Dharma that cannot be approached, people can therefore understand good sentient beings through this Dharma, not (
善眾生。是則善者可親。不善者不可親。
善男子如來雖說想受二滅(至)雖有毒草亦有妙藥。
案。僧亮曰。無若想者。世諦辨法名想。世所共傳。名流佈也。世諦有二。一理。二倒。緣廣假名是理。計有一異是倒。倒則生著也。寶亮曰。雖說想受二滅。則以總明一切法滅也。想因觸生故。次觀觸有二種。因無明識。起想受煩惱也。因明識。斷煩惱得解脫也。觸本寄諸門。故不別觀也。
複次善男子智者觀欲(至)雖有毒草亦有妙藥。
案。僧亮曰。即是色聲者。先觀欲因。因有內外。色等是外。到想是內也。便生於受者。即欲也。欲無別法。倒想多為欲。樂名受也。十惡后想起。名十惡想也。以惡父母者。殺害是行報。地獄生報也。寶亮曰。次第三觀欲。欲即五塵。明五塵非欲。能生於欲。因中說果。故名為欲。所以觀者。因五塵故。生識著識。故生想。因想故生受。因受故生行陰中愛慾也。然從五塵至受。皆是欲因也。但識過患少故。不作別門觀也。
複次善男子智者如是(至)造作三種身口意業。
案。僧亮曰。次當觀業者。八苦以生為本。煩惱與業合行。然後受生也。次觀業。受想觸欲。即煩惱者。惑性皆是煩惱。以始末輕重為異。能別名觸。無別門也。以通是想受
【現代漢語翻譯】 現代漢語譯本：善良的眾生，那麼善良的人就可以親近，不善良的人就不可以親近。
善男子，如來雖然說了想和受這二者的滅盡（直到），即使有毒草，也有妙藥。
案：僧亮說，沒有比『想』更甚的了。世俗諦中辨別諸法，稱之為『想』。世間共同流傳的，稱之為『流佈』。世俗諦有兩種：一是理，二是倒。緣起廣設假名是理，計執有一異是倒。倒見就會產生執著。寶亮說，雖然說了想和受這二者的滅盡，這是總括地說明一切法滅盡。想因觸而生，所以接著觀察觸有兩種：因無明而生識，從而生起想和受的煩惱；因明識，斷除煩惱而得到解脫。觸本來寄託于諸根門，所以不單獨觀察。
複次，善男子，有智慧的人觀察慾望（直到），即使有毒草，也有妙藥。
案：僧亮說，就是色聲等。先觀察慾望的因，因有內外之分。色等是外因，顛倒想是內因。於是就產生了感受，就是慾望。慾望沒有別的法，顛倒想大多是慾望。快樂叫做受。十惡之後生起的想法，叫做十惡想。因為惡父母的緣故，殺害是行為的果報，地獄是出生的果報。寶亮說，接著依次觀察慾望。慾望就是五塵（色、聲、香、味、觸）。說明五塵不是慾望本身，而是能產生慾望。這是在因中說果，所以稱之為慾望。之所以要觀察，是因為由於五塵的緣故，產生識，執著于識，所以產生想，因為想的緣故產生受，因為受的緣故產生行陰中的愛慾。然而從五塵到受，都是慾望的因。只是識的過患較少，所以不作為單獨的門來觀察。
複次，善男子，有智慧的人這樣（直到）造作三種身口意業。
案：僧亮說，接下來應當觀察業。八苦以生為根本，煩惱與業共同作用，然後承受出生。接著觀察業，受、想、觸、欲，就是煩惱。迷惑的性質都是煩惱，以開始、結束、輕重來區分。能夠分別叫做觸，沒有單獨的門。普遍的是想和受。
【English Translation】 English version: Good beings, then good people can be approached, and those who are not good cannot be approached.
Good man, although the Tathagata spoke of the cessation of these two, thought and sensation (until), even if there are poisonous weeds, there are also wonderful medicines.
Note: Monk Liang said, there is nothing greater than 'thought'. In mundane truth, distinguishing dharmas is called 'thought'. What is commonly transmitted in the world is called 'propagation'. There are two kinds of mundane truth: one is reason, and the other is delusion. Dependent origination and the establishment of provisional names is reason, while clinging to one or difference is delusion. Deluded views will give rise to attachment. Bao Liang said, although he spoke of the cessation of these two, thought and sensation, this is a general explanation of the cessation of all dharmas. Thought arises from contact, so next observe that there are two kinds of contact: from ignorance arises consciousness, which gives rise to the afflictions of thought and sensation; from clear consciousness, afflictions are cut off and liberation is attained. Contact is originally entrusted to the sense gates, so it is not observed separately.
Furthermore, good man, a wise person observes desire (until), even if there are poisonous weeds, there are also wonderful medicines.
Note: Monk Liang said, that is, form, sound, etc. First observe the cause of desire, which has internal and external causes. Form, etc., are external causes, and inverted thought is an internal cause. Then feeling arises, which is desire. Desire has no other dharma; inverted thought is mostly desire. Pleasure is called sensation. The thoughts that arise after the ten evils are called the ten evil thoughts. Because of evil parents, killing is the retribution of action, and hell is the retribution of birth. Bao Liang said, then observe desire in order. Desire is the five dusts (form, sound, smell, taste, touch). It explains that the five dusts are not desire itself, but can produce desire. This is speaking of the result in the cause, so it is called desire. The reason for observing is that because of the five dusts, consciousness arises, clinging to consciousness, so thought arises, because of thought, sensation arises, and because of sensation, love and desire in the activity aggregate arise. However, from the five dusts to sensation, all are the cause of desire. It's just that the fault of consciousness is less, so it is not observed as a separate gate.
Furthermore, good man, a wise person thus (until) creates the three karmas of body, speech, and mind.
Note: Monk Liang said, next one should observe karma. The eight sufferings are rooted in birth, afflictions and karma work together, and then one endures birth. Next observe karma, sensation, thought, contact, and desire, which are afflictions. The nature of delusion is all affliction, distinguished by beginning, end, lightness, and heaviness. Being able to distinguish is called contact, there is no separate gate. Universally, it is thought and sensation.
之因。一作生業。二作受業者。資業受生名生。能得生報名受也。善男子。身口二業者。造作是業義。意性造作。不作從生身口具二也。以因故得名為業者。身口非作性。因意得名也。正業是意。期業是身口者。性是善惡名正也。應他善惡名期也。先發故名意。訖得名為正者。此正釋也。謂先發為主。從他為應也。即無明觸者。業能通四。欲說苦因。但說無明也。寶亮曰。智者觀欲已。當觀業者。第四門明受想觸欲。即是煩惱。此煩惱能作業者。即十二因緣中行枝也。不作受業者。不作潤生結報業。何以故。初作業時。要未改報。便未用潤生惑也。如是煩惱共行。有二種。謂生業受業者。欲明煩惱。始終不相離。更互得作因作業。亦得作受生業。故還來來取。觀業既竟。便次觀因。因即無明觸。因此無明癡。識于緣中取著。乃至生行陰中業也。觀因亦竟。即次觀業所得果報。上上善生閻浮提者。此論受道邊勝。異昔教之說。雖復兩教不同。各自有意。餘三天下義例。悉殊昔其旨。是等不復別釋。
善男子智者如是觀業因已(至)果報者名無漏業。
案。僧亮曰。作業時垢者。釋業名也。因不善故。果報苦也。
迦葉菩薩白佛言世尊(至)雖有毒草亦有妙藥。
案。僧亮曰。是義有二。一者亦
果亦報。二者唯果非報。唯果非報者。果是報因。此名則通。以因報因。此名則別。有漏具二。無漏唯一也。善男子。無有報故者。業從報制名。為苦樂受是正報。苦性黑。樂性白。以樂治苦。名對治滅苦樂寂靜也。有定受報處者。黑在三塗。白在人天也。郁單越於世樂為上。于道樂為下也。
複次善男子智者觀業觀煩惱已(至)苦因緣生苦。
案。僧亮曰。是二所得者。觀苦二法合行。涅槃得果名。二果即苦也。離一切受生者。生是苦本。故先說生也。復觀煩惱因緣者。次觀四道業及煩惱是因。苦道是果。因果通名有道。四道相生。莫識其次也。寶亮曰。智者觀業已。次觀業煩惱所得果者。第五門觀苦。明業煩惱與苦。更互相生。六道因緣。俱無微樂。故聖人令斷苦而修道。
善男子智者能作如是觀(至)當知是人能斷眾苦。
案。僧亮曰。不造新業。壞故業者。十二因緣總三苦。見三苦。壞一切業也。觀一切地獄者。觀苦苦也。復觀人天者。別觀壞苦也。深觀三界諸苦者。別觀行苦也。智者若能觀苦八種者。總結也。
善男子智者深觀是八苦已(至)雖有毒草亦有妙藥。
案。僧亮曰。求身求財者。身是內命。財是外命也。作業者。作善惡也。增長者。長善惡也。作業。作
【現代漢語翻譯】 現代漢語譯本：果也是報應。兩者之中，只有果不是報應。之所以說只有果不是報應，是因為果是報應的起因，這樣說名稱上是相通的，因為起因報應起因，這樣說名稱上是不同的。有漏之業兼具兩者，無漏之業只有果。善男子，之所以說沒有報應的緣故，是因為業從報應的制約而得名，苦樂的感受是正報。苦的性質是黑色的，樂的性質是白色的。用快樂來治理痛苦，這叫做對治，從而滅除苦樂，達到寂靜。有固定的承受報應之處，黑業在三惡道，白業在人天道。郁單越（Uttarakuru，北俱盧洲）的人們認為世俗的快樂是最高的，而對於修道的快樂則認為是不重要的。 再次，善男子，智者觀察業和煩惱之後（直至）痛苦因緣產生痛苦。 按僧亮的說法，『是二所得者』，是指觀察痛苦的兩種方法結合起來修行，涅槃（Nirvana，寂滅）得到結果，這個結果就是痛苦。『離一切受生者』，生是痛苦的根本，所以先說生。『復觀煩惱因緣者』，接著觀察四道業和煩惱是原因，苦道是結果。因和果都可稱為道，四道相互產生，難以辨識它們的先後次序。寶亮說，智者觀察業之後，接著觀察業和煩惱所得到的結果，這是第五門觀察痛苦，闡明業和煩惱與痛苦，更互相產生。六道輪迴的因緣，都沒有絲毫的快樂，所以聖人教導人們斷除痛苦而修習佛道。 善男子，智者能夠這樣觀察（直至）應當知道這個人能夠斷除各種痛苦。 按僧亮的說法，『不造新業，壞故業者』，十二因緣總括了三種痛苦，見到這三種痛苦，就能摧毀一切業。『觀一切地獄者』，是觀察苦苦。『復觀人天者』，是分別觀察壞苦。『深觀三界諸苦者』，是分別觀察行苦。智者如果能夠觀察痛苦的這八個方面，這是總結性的說法。 善男子，智者深刻地觀察這八種痛苦之後（直至）即使有毒草也有妙藥。 按僧亮的說法，『求身求財者』，身體是內在的生命，財富是外在的生命。『作業者』，是造作善業和惡業。『增長者』，是增長善業和惡業。作業，作
【English Translation】 English version: The result is also retribution. Of the two, only the result is not retribution. The reason for saying that only the result is not retribution is that the result is the cause of retribution. This is consistent in name, because the cause retributes the cause, this is different in name. Defiled karma possesses both, while undefiled karma possesses only the result. Good man, the reason for saying there is no retribution is that karma is named from the constraint of retribution, and the feeling of suffering and joy is the direct retribution. The nature of suffering is black, and the nature of joy is white. Using joy to treat suffering is called counteraction, thereby extinguishing suffering and joy, and attaining tranquility. There are fixed places to receive retribution, black karma in the three evil realms, and white karma in the realms of humans and gods. The people of Uttarakuru (北俱盧洲) consider worldly pleasure to be supreme, while they consider the pleasure of cultivating the path to be unimportant. Furthermore, good man, after the wise observe karma and afflictions (until) suffering arises from the causes and conditions of suffering. According to Sengliang, 'those obtained by the two' refers to cultivating the two methods of observing suffering together, and Nirvana (寂滅) is the result, which is suffering. 'Those who are born apart from all sensations' means that birth is the root of suffering, so birth is mentioned first. 'Furthermore, observing the causes and conditions of afflictions' means observing the four paths of karma and afflictions as the cause, and the path of suffering as the result. Both cause and result can be called the path, and the four paths arise from each other, making it difficult to discern their order. Baoliang said, after the wise observe karma, they then observe the results obtained from karma and afflictions, which is the fifth gate of observing suffering, clarifying that karma and afflictions and suffering arise from each other. The causes and conditions of the six realms of reincarnation have no joy at all, so the sages teach people to eliminate suffering and cultivate the Buddhist path. Good man, if the wise are able to observe in this way (until) you should know that this person is able to cut off all kinds of suffering. According to Sengliang, 'not creating new karma, destroying old karma' means that the twelve links of dependent origination encompass the three sufferings, and seeing these three sufferings can destroy all karma. 'Observing all hells' is observing the suffering of suffering. 'Furthermore, observing humans and gods' is separately observing the suffering of change. 'Deeply observing the sufferings of the three realms' is separately observing the suffering of conditioning. If the wise are able to observe these eight aspects of suffering, this is a concluding statement. Good man, after the wise deeply observe these eight sufferings (until) even if there are poisonous weeds, there are also wonderful medicines. According to Sengliang, 'seeking the body and seeking wealth' means that the body is the inner life, and wealth is the outer life. 'Creating karma' is creating good and bad karma. 'Increasing' is increasing good and bad karma. Creating karma, creating
意業。作果。作身口業。即是取也。愛取是輕重之名。輕為重因。取是果也。經云。習近五欲。是名為愛。內外貪求。是名為取。知是輕重也。愛因緣取。取因緣愛者。愛取有增。次為因滅。以為因性有增減。明其可斷也。
迦葉菩薩白佛言世尊(至)悉是何等一切法耶。
案。僧亮曰。第八美經之德也。凈則涅槃。因即是行。涅槃三法。皆是因。無法非因。言一切法是。而義不決定。言旨未顯。故定之也。善不善諸法之本。以本攝末。亦同一切善知識。攝一切梵行也。寶亮曰。大段中第八文。次明嘆經。若依此學。必出生死。成清凈梵行。昔教所明理未正。與生死未相分解。故不成真梵行。今就此中讚歎。凡有三番。第一總就境智為嘆。第二偏就三十七品無漏智體為嘆。第三歷十想取遠資發義為嘆。今迦葉既問。故佛答言一切是。此通就境智為言。夫境能發解。智生有由。所以通束為清凈梵行。雖有此判。其旨未顯。故迦葉更舉諸法問。一切法不定。如來今者。定以何法。為一切耶。佛又答言。大涅槃經。乃是一切法之寶藏。故知此經理正具明六行。能生人信慧。速出生死。是以莫問彼法此法。皆因涅槃生。亦即因此境智。得大涅槃。所以盡得作清凈梵行。故下頻作三十餘事。讚歎此經之力用也。
【現代漢語翻譯】 現代漢語譯本：意業（Mano-karma，意念行為）。產生結果。產生身口業（身體和語言的行為）。這就是『取』（Upadana，執取）。愛（Trsna，愛慾）和取是輕重程度的名稱。輕的是重的起因。取是結果。經中說：『習慣於接近五欲（五種感官享受），這叫做愛。』內外貪求，這叫做取。要知道這是輕重程度的區別。因為愛而產生取，因為取而產生愛：愛和取會增長。其次，因為作為原因的滅（Nirodha，止息），認為作為原因的自性有增減，說明它是可以斷除的。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊（Bhagavan，佛的尊稱）……全部都是什麼樣的一切法（Sarva Dharma，一切事物）呢？』
案：僧亮說：『這是第八美經的功德。清凈就是涅槃（Nirvana，解脫）。因就是行（Karma，行為）。涅槃的三法，都是因。沒有法不是因。』說一切法是，而意義不確定。言語的旨意沒有顯現，所以要確定它。善和不善是諸法的根本。用根本來統攝末節，也等同於一切善知識（Kalyanamitra，善友），統攝一切梵行（Brahmacarya，清凈的行為）。寶亮說：『大段中第八文，接下來是讚歎經文。如果依照此經學習，必定能脫離生死，成就清凈的梵行。』以前的教義所闡明的道理不正，與生死沒有徹底分解，所以不能成就真正的梵行。現在就此經進行讚歎，總共有三個方面。第一，總的就境界和智慧來讚歎。第二，偏重於三十七道品（Bodhipaksadharma，三十七種修行方法）的無漏智慧本體來讚歎。第三，歷數十想（十種觀想）來獲取深遠的資糧和啓發意義來讚歎。現在迦葉既然發問，所以佛回答說一切是。這是總的就境界和智慧而言。境界能夠啓發理解，智慧的產生有其原因。所以總括起來作為清凈的梵行。雖然有這樣的判斷，但其旨意沒有顯現。所以迦葉進一步舉出諸法來詢問。一切法不確定，如來（Tathagata，佛的稱號）現在，確定用什麼法，作為一切呢？佛又回答說：『大涅槃經（Mahaparinirvana Sutra），乃是一切法的寶藏。』所以知道此經的道理正確，具足地闡明了六行（六種修行），能夠使人生起信心和智慧，迅速脫離生死。因此不要問彼法此法，都因為涅槃而生。也即是因為此境界和智慧，得到大涅槃。所以全部可以作為清凈的梵行。所以在下面多次用三十多件事，讚歎此經的力量和作用。
【English Translation】 English version: Mano-karma (mental action). Produces results. Produces body and speech karma (physical and verbal actions). This is 'Upadana' (grasping). Trsna (craving) and Upadana are names for degrees of lightness and heaviness. The light is the cause of the heavy. Upadana is the result. The Sutra says: 'Habitually approaching the five desires (five sensory pleasures), this is called craving.' Seeking internally and externally, this is called grasping. Know that this is the difference in degrees of lightness and heaviness. Because of craving, Upadana arises; because of Upadana, craving arises: craving and Upadana will increase. Secondly, because of Nirodha (cessation) as the cause, considering the nature of the cause to have increase and decrease, it shows that it can be severed.
Kasyapa Bodhisattva said to the Buddha: 'Bhagavan (the Blessed One)... what exactly are all these Sarva Dharmas (all things)?'
Commentary: Sengliang said: 'This is the merit of the eighth beautiful Sutra. Purity is Nirvana (liberation). Cause is Karma (action). The three dharmas of Nirvana are all causes.' There is no dharma that is not a cause. Saying that all dharmas are, but the meaning is uncertain. The intent of the words is not clear, so it needs to be defined. Good and non-good are the root of all dharmas. Using the root to encompass the branches, it is also equivalent to all Kalyanamitras (spiritual friends), encompassing all Brahmacarya (pure conduct). Baoliang said: 'The eighth section in the large segment is followed by praise of the Sutra.' If one studies according to this Sutra, one will surely escape birth and death and achieve pure Brahmacarya. The principles explained in the previous teachings were not correct, and there was no thorough separation from birth and death, so true Brahmacarya could not be achieved. Now, there are three aspects to praising this Sutra. First, praise is given generally in terms of realm and wisdom. Second, praise is given with emphasis on the substance of the non-outflow wisdom of the thirty-seven Bodhipaksadharmas (thirty-seven factors of enlightenment). Third, the ten thoughts (ten contemplations) are enumerated to obtain far-reaching resources and to develop meaning. Now that Kasyapa has asked, the Buddha answers that all are. This is generally speaking in terms of realm and wisdom. The realm can inspire understanding, and the arising of wisdom has its cause. Therefore, it is summarized as pure Brahmacarya. Although there is such a judgment, its intent is not clear. Therefore, Kasyapa further raises the dharmas to ask. All dharmas are uncertain. Now, what dharma does the Tathagata (the Thus Come One) determine to be all? The Buddha then replied: 'The Mahaparinirvana Sutra (Great Nirvana Sutra) is the treasure trove of all dharmas.' Therefore, it is known that the principles of this Sutra are correct, fully explaining the six practices (six paramitas), which can give rise to faith and wisdom, and quickly escape birth and death. Therefore, do not ask about this dharma or that dharma, all are born because of Nirvana. That is, because of this realm and wisdom, one obtains great Nirvana. Therefore, all can be used as pure Brahmacarya. Therefore, in the following, more than thirty things are repeatedly used to praise the power and function of this Sutra.
佛言善哉善哉善男子(至)現在諸佛之父母也。
案。僧亮曰。一切法謂經法也。能濟窮乏。謂之寶。無寶不備名藏也。此經說佛性果。能出生死名寶。說果則無法不常。說因則無法非性名藏也。自大海以下譬藏。猛風以下譬寶也。
善男子是故此經攝一切法(至)即是卅七助道之法。
案。僧亮曰。先說正因。更說緣因之近者也。寶亮曰。上已總就境智。今正取真無漏體。明真無相解。不與惑俱故。所以得名清凈梵行也。五方便中。雖是相似解。要體未免惑。由是顛倒故。非清凈梵行也。
善男子若離如是三十七品(至)是故不得名凈梵行。
案。僧亮曰。不說有漏為梵行者。道品二種。為說無漏相續。至涅槃名行也。
迦葉菩薩白佛言世尊(至)是故得名清凈梵行。
案。僧亮曰。舉五識無煩惱非倒。以決之也。非男生男想者。五識取男女未了。未成煩惱。非令不取。取相是倒。能生貪瞋也。
善男子若有菩薩於三十七(至)畢竟名為大般涅槃。
案。僧亮曰。此九句。初七是因。后二是果也。若知因果功用差別。則知梵行也。寶亮曰。轉卅七名。作九位說也。何故爾。凡夫無解。謂言位定不得作多少說也。今明法相無定故。轉為九位。就九位中分
【現代漢語翻譯】 現代漢語譯本： 佛說：『好啊！好啊！善男子，（至）是現在一切佛的父母啊。』
按僧亮的說法：『一切法』指的是經法。能夠救濟貧困，稱為『寶』。沒有寶物不具備，稱為『藏』。這部經講述的是佛性的果，能夠出生死，所以稱為『寶』。說果，就意味著沒有法不是常。說因，就意味著沒有法不是佛性，所以稱為『藏』。從大海以下的比喻是『藏』，猛風以下的比喻是『寶』。
善男子，因此這部經包含了一切法，（至）也就是三十七助道之法。
按僧亮的說法：先說正因，再說緣因中比較接近的。寶亮說：上面已經總的就境和智進行了說明，現在正是選取真無漏體，闡明真無相解。因為不與迷惑同在，所以才得名為清凈梵行。五方便中，雖然是相似的理解，但本體還是免不了迷惑，因為是顛倒的，所以不是清凈梵行。
善男子，如果離開了這三十七品，（至）因此不能稱為清凈梵行。
按僧亮的說法：不說有漏為梵行的原因是，道品有兩種，這裡說的是無漏相續，直到涅槃才稱為行。
迦葉菩薩（Kāśyapa Bodhisattva）問佛說：『世尊，（至）因此得名清凈梵行。』
按僧亮的說法：舉出五識沒有煩惱，不是顛倒，以此來決斷。『非男生男想』指的是五識取男女相還不明確，沒有形成煩惱，不是說不取相。取相是顛倒，能生貪瞋。
善男子，如果有菩薩對於三十七，（至）最終名為大般涅槃（Mahāparinirvāṇa）。』
按僧亮的說法：這九句話，前七句是因，后兩句是果。如果知道因果的功用差別，就能知道梵行。寶亮說：轉變三十七名，作為九個位次來說明。為什麼這樣說呢？因為凡夫沒有理解，認為位次是固定的，不能隨意多少來說。現在說明法相沒有定性，所以轉為九個位次，就在九個位次中進行劃分。
【English Translation】 English version: The Buddha said: 'Excellent, excellent, good man, (to) is the parent of all Buddhas in the present.'
According to Sengliang: 'All dharmas' refers to the sutra dharma. Being able to relieve poverty is called 'treasure'. Having all treasures without lacking is called 'store'. This sutra speaks of the fruit of Buddha-nature, which can be born from death and is therefore called 'treasure'. Speaking of the fruit means that no dharma is not constant. Speaking of the cause means that no dharma is not Buddha-nature, so it is called 'store'. The metaphor from the great sea downwards is 'store', and the metaphor from the fierce wind downwards is 'treasure'.
'Good man, therefore this sutra contains all dharmas, (to) that is, the thirty-seven aids to enlightenment.'
According to Sengliang: First, the direct cause is explained, and then the closer of the contributing causes is explained. Baoliang said: The above has already generally explained the realm and wisdom, and now it is precisely to take the true un-outflow body to clarify the true no-form understanding. Because it is not with delusion, it is named pure Brahma-conduct. In the five expedient means, although it is a similar understanding, the body is still inevitably deluded, because it is inverted, so it is not pure Brahma-conduct.
'Good man, if one departs from these thirty-seven qualities, (to) therefore it cannot be called pure Brahma-conduct.'
According to Sengliang: The reason for not saying that outflow is Brahma-conduct is that there are two kinds of qualities of the path, and here it speaks of the continuous un-outflow, which is called conduct until Nirvana (Nirvāṇa).
Kāśyapa Bodhisattva (Kāśyapa Bodhisattva) said to the Buddha: 'World Honored One, (to) therefore it is named pure Brahma-conduct.'
According to Sengliang: Citing the five consciousnesses without afflictions and not inverted is to decide this. 'Not thinking of a male as a male' refers to the fact that the five consciousnesses taking the form of male and female is not yet clear, and has not formed afflictions, not that it does not take the form. Taking the form is inverted and can generate greed and anger.
'Good man, if a Bodhisattva (Bodhisattva) has the thirty-seven, (to) ultimately it is called Great Parinirvana (Mahāparinirvāṇa).'
According to Sengliang: These nine sentences, the first seven are the cause, and the last two are the fruit. If one knows the difference in the function of cause and effect, one will know Brahma-conduct. Baoliang said: Transforming the thirty-seven names is explained as nine positions. Why is this so? Because ordinary people do not understand and think that the positions are fixed and cannot be explained arbitrarily. Now it is explained that the dharma characteristics are not fixed, so they are transformed into nine positions, and divided within the nine positions.
。唯分定慧。遺于戒。能助生定慧。非正道體。是故不取也。分九名為四意。第一有四位。就上中下品為名也。第二有三位。據工用為名也。第三一位。就當分所除為因也。第四最後一位。標果受稱也。初四就漸增進受名者。初第一念無漏。能與后解作資。故名初品無漏為根也。第二念無漏為因者。能生后力轉強。故稱因也。第三念無漏名受者。如三受心后。即生煩惱。今此中義亦同。既解慧稍深。轉能攝生后無漏。故名為受也。第四念名增者。此無漏唸唸增明故。所以受增名。然後從初住以上。次第相生。訖至金剛心。地地中。皆有此四法。故知斯四。就稍稍增進受名也。次有三法就工用受名者。明品品中。盡有此三。何以知之。主名爲念。能守境也。導名為定者。因念守境。于緣中靜慮。而得定也。勝名為慧者。定雖能守境。令心不散。若無勝慧。或無容遣。此能除力勝故。名之為勝。若爾從初住以上。金剛以還。當地于唸唸之中。皆有此三義。然無別心也。智實者。此是第八法。亦應是公用。然法小異。何故爾。言實名解脫。從初住解去。當地中談無。或不論能治。今者明其所除。據行人所得無為功德。就無縛邊作語也。第九知畢者。就極處為言。據涅槃果體為旨。
善男子善欲即是初發道心(至)畢竟
【現代漢語翻譯】 現代漢語譯本 只區分定慧，而忽略戒律。戒律能夠幫助產生定慧，但並非正道的本體，因此不採納。將九種名稱分為四種意義。第一種有四位，是根據上、中、下品來命名的。第二種有三位，是根據作用來命名的。第三種一位，是根據當分所斷的煩惱作為原因來命名的。第四種最後一位，是標明果報而稱呼的。最初的四種是就逐漸增進來命名的：最初第一念的無漏智慧，能夠為後面的理解提供資糧，所以將初品無漏稱為根。第二唸的無漏智慧稱為因，能夠使後面的力量更加強大，所以稱為因。第三唸的無漏智慧稱為受，如同三受心之後，就會產生煩惱，現在這裡的意義也相同，既然理解的智慧稍微加深，就能更好地攝取後面的無漏智慧，所以稱為受。第四念稱為增，因為這種無漏智慧唸唸增明，所以接受增這個名稱。然後從初住以上，次第相生，直到金剛心，各個地中，都有這四種法，所以知道這四種是就稍微增進來命名的。其次有三種法是就作用來命名的，說明各個品中，都具有這三種。為什麼知道呢？主名爲念（Sati），能夠守護境界。導名為定（Samadhi），因爲念守護境界，在緣中靜慮，而得到定。勝名為慧（Prajna），定雖然能夠守護境界，使心不散亂，如果沒有殊勝的智慧，或許無法去除煩惱，這種智慧能夠去除煩惱的力量殊勝，所以稱之為勝。如果這樣，從初住以上，金剛以下，在各個地的唸唸之中，都具有這三種意義，然而沒有別的心。智實，這是第八種法，也應該是公用，然而法稍微不同。為什麼這樣說呢？實名為解脫（Moksha），從初住解脫開始，在各個地中談論無，或者不論能治，現在說明其所斷的煩惱，根據修行人所得到的無為功德，就無縛的方面來說。第九知畢，是就極處來說，根據涅槃（Nirvana）果體的宗旨。 善男子，善欲就是最初發起的道心（菩提心）……畢竟。
【English Translation】 English version It only distinguishes between Samadhi (定, concentration) and Prajna (慧, wisdom), while neglecting Sila (戒, morality). Sila can help generate Samadhi and Prajna, but it is not the essence of the right path, so it is not adopted. The nine names are divided into four meanings. The first has four positions, named according to the superior, middle, and inferior grades. The second has three positions, named according to their function. The third has one position, named according to the afflictions to be eliminated as the cause. The fourth is the last position, labeled according to the fruit received. The first four are named according to gradual progress: the first thought of non-outflow (無漏, free from defilements) can provide resources for later understanding, so the initial grade of non-outflow is called the root. The second thought of non-outflow is called the cause, which can make the later power stronger, so it is called the cause. The third thought of non-outflow is called reception, just like after the three feelings, afflictions will arise. The meaning here is the same. Since the wisdom of understanding is slightly deepened, it can better absorb the later non-outflow, so it is called reception. The fourth thought is called increase, because this non-outflow wisdom increases and brightens in every thought, so it receives the name of increase. Then, from the initial dwelling and above, they arise in sequence, until the Vajra (金剛, diamond) mind. In each ground, there are these four dharmas, so we know that these four are named according to slight progress. Secondly, there are three dharmas named according to their function, indicating that each grade has these three. How do we know this? The main name is Sati (念, mindfulness), which can guard the realm. The guiding name is Samadhi (定, concentration), because mindfulness guards the realm, contemplates in the conditions, and obtains Samadhi. The victorious name is Prajna (慧, wisdom). Although Samadhi can guard the realm and prevent the mind from being scattered, if there is no supreme wisdom, it may not be able to remove afflictions. This wisdom has the power to remove afflictions, so it is called victorious. If so, from the initial dwelling and above, down to the Vajra, in every thought of each ground, there are these three meanings, but there is no separate mind. 'Wisdom Reality' is the eighth dharma, and it should also be common, but the dharma is slightly different. Why is this? Reality is called Moksha (解脫, liberation). Starting from the liberation of the initial dwelling, discussing non-being in each ground, or not discussing the ability to cure, now it explains the afflictions to be eliminated, based on the unconditioned merits obtained by practitioners, speaking from the aspect of non-bondage. The ninth, 'Knowing Completion', is speaking from the extreme point, based on the purpose of Nirvana (涅槃, cessation) fruit body. Good man, good desire is the initial arising of the Bodhi mind (道心)… ultimately.
者即大涅槃。
案。僧亮曰。初發道心者。欲救眾生。能發菩提。欲有三種善為道根。或說慧說信者。欲為發心之本。觸是入行之始。名因緣。根有利鈍。利慧在初信因緣。故說諸惡煩惱。因信求法。終斷煩惱。皆是信力。至其成果。為信解脫。受時作善惡者。受苦樂受。善友說道。樂修則進。攝取道品。不樂則退。故言受時也。生諸煩惱者。釋之也。求樂則生。樂即能斷。因善思者。雖樂修道。要識其對治。應善思惟。宜修則修。道品日增。要須專念者。宜修勤修。念不念緣。成定之主。能為善分別。說智為最勝。心定見法名分別。究盡名智。初得為導。轉明為勝。證解脫時者。證有無也。解脫者。有餘涅槃也。出生死為實。畢竟者是無餘涅槃也。寶亮曰。曏者佛一往列名。今下去次第。更作五重來解。今第一釋云。根本是欲。欲者。欲樂之心也。因名明觸者。觸對前理。故名明觸也。攝取名受者。攝受諸行。故名受也。增名善思者。是得理之勝心也。守境不移故。稱主名爲念也。導名定者。攝心一緣也。勝名智慧者。謂破煩惱也。實名解脫者。則智體無累縛也。畢竟名涅槃者。據工用都滿也。從善欲即是初發心者。下第二重解。從初一念無漏。訖至成佛。名之善欲。由是善欲。能得成佛。故名為根本。如來
【現代漢語翻譯】 現代漢語譯本： 這就是大涅槃（Mahā-nirvāṇa）。
註釋：僧亮說，最初發道心的人，想要救度眾生，能夠發起菩提心（bodhicitta）。欲是三種善行的根本。或者說智慧（慧）、信念（信）是發起菩提心的根本。觸是進入修行的開始，名為因緣（hetupratyaya）。根器有利鈍之分，利根的人智慧在先，信為因緣。所以說諸惡煩惱，因信而求法，最終斷除煩惱，都是信念的力量。至於成果，是信解脫。感受時作善作惡，感受苦樂。善友說法，樂於修行則進步，攝取道品（bodhipākṣika-dharmas），不樂於修行則退步，所以說感受時。產生諸煩惱，是解釋它。求樂則生煩惱，樂也能斷煩惱。因為善於思考，雖然樂於修道，也要認識到它的對治方法，應該善於思維，適宜修習則修習，道品日益增長。需要專心致志，適宜修習勤奮修習。念與不念的因緣，是成就禪定的主要因素，能夠善於分別。說智慧最為殊勝，心定才能見到法，名為分別。窮盡事理名為智慧。最初得到為引導，轉為明瞭為殊勝。證得解脫時，是證得有餘涅槃（sa-upādisesa-nirvāṇa）和無餘涅槃（nirupādisesa-nirvāṇa）。解脫，是有餘涅槃。脫離生死為真實，畢竟是無餘涅槃。寶亮說，前面佛只是大概列出名目，現在從下文開始依次，再作五重解釋。現在第一重解釋說，根本是欲，欲是欲樂之心。因名為明觸，觸對前理，所以名為明觸。攝取名為受，攝受諸行，所以名為受。增長名為善思，是得到真理的殊勝心。守護境界不移動，所以稱主要因素爲念。引導名為定，攝心一緣。殊勝名為智慧，是說破除煩惱。真實名為解脫，是說智慧的本體沒有累贅束縛。畢竟名為涅槃，是說功用都圓滿。從善欲就是最初發心開始，下面第二重解釋。從最初一念無漏，直到成佛，名為善欲。由於是善欲，能夠成就佛果，所以名為根本。如來
【English Translation】 English version: This is the Great Nirvana (Mahā-nirvāṇa).
Commentary: The monk Liang said, 'One who initially develops the aspiration for the path (bodhicitta), desires to save all sentient beings, and is able to generate the mind of enlightenment (bodhicitta). Desire is the root of the three kinds of goodness. Or it can be said that wisdom (慧, huì) and faith (信, xìn) are the foundation for generating the aspiration for enlightenment. Contact (觸, chù) is the beginning of entering practice, called condition (hetupratyaya). Roots have sharp and dull distinctions; for those with sharp roots, wisdom comes first, and faith is the condition. Therefore, it is said that all evil afflictions, because of faith, seek the Dharma, and ultimately cut off afflictions; all are the power of faith. As for the result, it is faith liberation. When experiencing, one does good or evil, experiencing suffering and joy. A good friend speaks the Dharma; if one is happy to cultivate, then one progresses, gathering the factors of enlightenment (bodhipākṣika-dharmas); if one is not happy, then one regresses, therefore it is said 'when experiencing.' Generating all afflictions is explaining it. Seeking pleasure generates afflictions, and pleasure can also cut off afflictions. Because of good thinking, although one is happy to cultivate the path, one must also recognize its antidotes; one should think well, and if it is appropriate to cultivate, then cultivate; the factors of enlightenment increase daily. One needs to be focused and dedicated; it is appropriate to cultivate diligently. The condition of mindfulness and non-mindfulness is the main factor in achieving samadhi (定, dìng), and it is able to distinguish well. It is said that wisdom is the most supreme; when the mind is settled, one sees the Dharma, called discrimination. Exhaustively understanding principles is called wisdom. Initially obtaining is called guidance, and transforming into clarity is called supremacy. When realizing liberation, it is realizing the Nirvana with remainder (sa-upādisesa-nirvāṇa) and Nirvana without remainder (nirupādisesa-nirvāṇa). Liberation is Nirvana with remainder. Escaping birth and death is reality; ultimately, it is Nirvana without remainder.' Bao Liang said, 'Earlier, the Buddha only listed the names roughly; now, starting from the following, in sequence, five layers of explanation will be made. Now, the first explanation says that the root is desire; desire is the mind of desiring pleasure. The cause is called clear contact; contact is with the previous principle, so it is called clear contact. Gathering is called reception; gathering all actions, so it is called reception. Increasing is called good thinking; it is the supreme mind of obtaining truth. Guarding the boundary without moving, so the main factor is called mindfulness. Guiding is called samadhi; gathering the mind into one condition. Supremacy is called wisdom; it is said to break through afflictions. Reality is called liberation; it is said that the essence of wisdom has no burdens or bonds. Ultimately, it is called Nirvana; it is said that the functions are all complete. Starting from good desire, which is the initial aspiration, the second explanation is below. From the initial thought without outflows, until becoming a Buddha, it is called good desire. Because it is good desire, one is able to achieve Buddhahood, so it is called the root. The Tathagata (如來, Rúlái)
先說不放逸為本。今乃說欲者。明欲是根本。以不放逸助成故。名為緣因。若眾生無所知時。依佛得解故。名佛為根本。今者眾生有知。自證得之時。要因欲心也。明觸者。或說為慧。或說為信。義無所在。從信得解故。解來惑遣。謂之明觸也。受名攝取者。能攝生萬善。眾惡永消。如受後起業。道生必除也。因善思惟。得理轉深。能破煩惱。故名增也。然觀解治結。要賴專念。故名念為主也。得定之時。能見萬法。故名為導也。于諸解之中。智慧最勝。故得勝名也。雖得四禪神通安樂。不名為實。若壞煩惱證解脫時。方是真實。故名知實也。若斷除少苦。不名畢竟。要得大涅槃。無一切苦。究竟無為。方稱畢竟也。
複次善男子善愛念心(至)獲得果報名為增長。
案。僧亮曰。厭苦欲滅名善。是故名觸者。滅苦須法在善友。經說道一心諦受。受則能善思惟者。受已思義道品增。白四羯磨。以戒為出家。白四得戒之本。名觸。名因。二種戒者。戒為道根名攝。即是初發訖。即是相似不斷。譬四品善根。下中上。下品名根。中品名因。中與下相似也。增者。訖能生相似上品。滅中品名相似。能生上上。名生相似。上上似上也。起中下為增根。即是作訖。增即可用。譬炊米為糧。炊成名因。飯時是用也。寶
【現代漢語翻譯】 現代漢語譯本： 首先說不放逸是根本。現在卻說慾望，是表明慾望才是根本。因為不放逸能幫助成就慾望，所以稱為緣因。如果眾生無所知的時候，依靠佛才能得到解脫，所以稱佛為根本。現在眾生有了知覺，自己證悟的時候，就要依靠慾望之心了。說明觸，有人說是智慧，有人說是信心，意義沒有定論。從信心得到解脫，解脫之後迷惑消散，就叫做明觸。受名為攝取，能夠攝取產生萬種善行，各種惡行永遠消除。如同接受後起的業，道產生必定消除。因為善於思惟，得到的道理就越深，能夠破除煩惱，所以叫做增。然而觀察解脫和治理煩惱，要依靠專心憶念，所以說憶念是主導。得到禪定的時候，能夠見到萬法，所以叫做引導。在各種解脫之中，智慧最為殊勝，所以得到殊勝的名稱。雖然得到四禪神通安樂，不稱為真實。如果壞滅煩惱，證得解脫的時候，才是真實，所以叫做知實。如果斷除少許的痛苦，不叫做畢竟。要得到大涅槃，沒有一切痛苦，究竟無為，才稱為畢竟。
再次，善男子，善愛念心（乃至）獲得果報，名為增長。
根據僧亮的說法，厭惡痛苦，想要滅除痛苦，叫做善。因此，稱作觸，滅除痛苦需要佛法和善友的幫助。經書上說要一心一意地接受。接受就能善於思惟。接受之後思惟義理，道品增長。白四羯磨，以戒律作為出家的依據。白四是得到戒律的根本，叫做觸，叫做因。兩種戒律，戒律是道的根本，叫做攝取，就是最初發心到最終完成。就是相似相續不斷，譬如四品善根，下品、中品、上品。下品叫做根，中品叫做因，中品和下品相似。增，就是最終能夠產生相似的上品，滅除中品，能夠產生上上品，叫做生相似，上上品也相似。從中下品開始是增根，就是完成。增就可以使用，譬如煮米成為糧食，煮成叫做因，吃飯的時候才可以使用。寶
【English Translation】 English version: First, it is said that non-negligence is the root. Now, speaking of desire, it is to clarify that desire is the root. Because non-negligence helps to achieve desire, it is called the causal condition (緣因). If sentient beings are ignorant, they can only attain liberation by relying on the Buddha, hence the Buddha is called the root. Now that sentient beings have awareness, they must rely on the mind of desire when they attain enlightenment themselves. Explaining 'touch' (觸, chù), some say it is wisdom, others say it is faith, but the meaning is not fixed. From faith, one attains liberation; after liberation, delusion dissipates, and this is called 'clear touch' (明觸, míng chù). 'Reception' (受, shòu) is called 'gathering' (攝取, shè qǔ), which can gather and produce myriad good deeds, and all evil deeds are forever eliminated. Just as accepting later arising karma, the arising of the path will surely eliminate it. Because of skillful contemplation, the principles obtained become deeper and deeper, and one can destroy afflictions, hence it is called 'increase' (增, zēng). However, observing liberation and governing afflictions requires relying on focused mindfulness, so mindfulness is said to be the leader. When one attains samadhi (定, dìng), one can see all dharmas, hence it is called 'guidance' (導, dǎo). Among all liberations, wisdom is the most supreme, hence it obtains the name 'supreme' (勝, shèng). Although one obtains the bliss of the four dhyanas (四禪, sì chán) and supernormal powers (神通, shén tōng), it is not called 'real' (實, shí). Only when one destroys afflictions and attains liberation is it real, hence it is called 'knowing reality' (知實, zhī shí). If one eliminates a small amount of suffering, it is not called 'ultimate' (畢竟, bì jìng). Only when one attains great nirvana (大涅槃, dà niè pán), without all suffering, and ultimately unconditioned (無為, wú wéi), is it called 'ultimate'.
Furthermore, good man, good loving thoughts (up to) obtaining the fruit of retribution is called growth.
According to Sengliang (僧亮, Sēng Liàng), hating suffering and wanting to eliminate suffering is called good. Therefore, it is called 'touch'; eliminating suffering requires the Dharma and the help of good friends. The sutra says to receive with one-pointed mind. Receiving enables skillful contemplation. After receiving, contemplating the meaning, the factors of the path increase. The white four karmas (白四羯磨, bái sì jié mó) use precepts (戒律, jiè lǜ) as the basis for ordination (出家, chū jiā). The white four are the root of obtaining precepts, called 'touch', called 'cause'. The two kinds of precepts, precepts are the root of the path, called 'gathering', which is from the initial aspiration to the final completion. It is similar continuous, like the four kinds of good roots, inferior, middle, and superior. The inferior is called the root, the middle is called the cause, the middle is similar to the inferior. 'Increase' is that the final can produce a similar superior, eliminating the middle can produce the supreme, called 'producing similarity', the supreme is also similar. Starting from the middle and inferior is the increasing root, which is completion. Increase can be used, like cooking rice into food, cooking is called the cause, eating is when it can be used. Treasure.
亮曰。下餘三種。矚文易見。然凡天執著。謂言唯真無漏。得作九名。故今處處。施此九位。高下無定。乃至十二因緣。名字亦得作此。九說既數重釋竟。人由未解。故迦葉更問。前知根等三法。云何有異。佛還作數重釋。此三法正上中下品。次第相生。因果用異。故得此三名也。
迦葉菩薩白佛言世尊(至)乃至得稱優婆夷義。
案。僧亮曰。上九法說道品次第功用差別。未說行義。說十相是所行之法也。寶亮曰。第三番歷十想為嘆。若依此經修十想。莫問凡聖。例皆通嘆。何意爾。昔教明理不周。修十想不成。依今所說。凡聖修行。悉不乖理。所以通嘆十想者。謂厭離食想。世間不可樂想。死想。此三是始觀。次有四想者。無常苦無我多過罪。此四是涉理觀。得理小深。后餘三想。離想滅想無愛想。是入聖觀也。就文中。先觀無常想。先觀粗。后觀細也。從遠離常慢下。第二次修苦想也。從非我我所者。下第三次觀無我想也。從智者觀無我已以下。第四次觀厭離食想也。從具足如是四想下。第五次修世間不可樂想也。又從有智之人。已修世間不可樂想下。第六次修死想也。
迦葉菩薩言世尊云何名為(至)是則名為粗無常也。
案。僧亮曰。一內。二外者。有情是內。無情是外。次觀聞
【現代漢語翻譯】 亮[僧亮]說：『剩下的三種（想），看文字就能明白。然而，凡是執著于天道的人，認為只有真實無漏才能稱為九種名稱。因此，現在處處都施設這九個位置，高下沒有定準，乃至十二因緣的名字也可以這樣使用。九種說法已經多次解釋完畢，人們仍然不理解，所以迦葉[迦葉菩薩]再次提問。先前所說的根等三種法，有什麼不同？佛[佛陀]再次多次解釋，這三種法正是上品、中品、下品，次第相生，因果作用不同，所以得到這三個名稱。』 迦葉菩薩對佛說：『世尊……乃至得到稱為優婆夷的意義。』 僧亮說：『上面的九種法，講述了道品次第的功用差別，沒有說修行的意義。說十想是所修行的法。』寶亮說：『第三次歷數十想來讚歎。如果依照這部經來修十想，無論凡夫還是聖人，都可以普遍地讚歎。為什麼這樣說呢？過去教導闡明道理不夠周全，修十想不能成就。依照現在所說的，凡夫和聖人修行，都符合道理。所以普遍讚歎十想，就是厭離食想、世間不可樂想、死想。這三種是開始的觀想。其次有四想，即無常、苦、無我、多過罪。這四種是涉理觀，對道理理解稍微深入。最後剩下的三想，即離想、滅想、無愛想，是進入聖道的觀想。』就文義來說，先觀無常想，先觀粗的，后觀細的。從『遠離常慢』以下，第二次修苦想。從『非我我所』以下，第三次觀無我想。從『智者觀無我已』以下，第四次觀厭離食想。從『具足如是四想』以下，第五次修世間不可樂想。又從『有智之人，已修世間不可樂想』以下，第六次修死想。 迦葉菩薩說：『世尊，什麼叫做……這就是所謂的粗無常呢？』 僧亮說：『一內，二外，有情是內，無情是外。其次觀察聽聞。
【English Translation】 Liang [Sengliang] said: 'The remaining three (contemplations) are easily understood by reading the text. However, those who are attached to the heavens believe that only the true and unconditioned can be called the nine names. Therefore, these nine positions are now established everywhere, with no fixed order of high and low, and even the names of the twelve links of dependent origination can be used in this way. The nine explanations have been explained many times, but people still do not understand, so Kashyapa [Kashyapa Bodhisattva] asks again. What is the difference between the three dharmas, such as the roots, mentioned earlier? The Buddha [Buddha] explains again and again that these three dharmas are precisely the superior, middle, and inferior grades, arising in sequence, and the causes and effects are different, so they are given these three names.' Kashyapa Bodhisattva said to the Buddha: 'World Honored One... even to attain the meaning of being called a Upasika.' Sengliang said: 'The above nine dharmas explain the differences in the functions of the stages of the path, but do not explain the meaning of practice. Saying the ten perceptions are the dharmas to be practiced.' Baoliang said: 'The third time, he enumerates the ten perceptions to praise them. If one cultivates the ten perceptions according to this sutra, whether ordinary or saintly, they can all be universally praised. Why is that? In the past, the teachings were not thorough enough in explaining the principles, and the cultivation of the ten perceptions could not be accomplished. According to what is said now, the practice of ordinary people and saints is in accordance with the principles. Therefore, the ten perceptions are universally praised, namely, the perception of disgust for food, the perception that the world is not enjoyable, and the perception of death. These three are the initial contemplations. Next, there are four perceptions, namely, impermanence, suffering, non-self, and many faults and sins. These four are contemplations involving principles, and the understanding of principles is slightly deeper. The remaining three perceptions, namely, the perception of detachment, the perception of cessation, and the perception of non-attachment, are contemplations for entering the holy path.' In terms of the meaning of the text, first contemplate the perception of impermanence, first contemplate the gross, and then contemplate the subtle. From 'away from constant pride' onwards, the second time to cultivate the perception of suffering. From 'not self or belonging to self' onwards, the third time to contemplate the perception of non-self. From 'the wise man contemplates non-self' onwards, the fourth time to contemplate the perception of disgust for food. From 'possessing such four perceptions' onwards, the fifth time to cultivate the perception that the world is not enjoyable. And from 'a wise person, having cultivated the perception that the world is not enjoyable' onwards, the sixth time to cultivate the perception of death. Kashyapa Bodhisattva said: 'World Honored One, what is called... this is called gross impermanence?' Sengliang said: 'One internal, two external, sentient beings are internal, non-sentient beings are external. Next, observe hearing.'
者。聞賢聖所說也。無車輪許者。地肥果實。家內種殖。皆悉豐足也。
既觀粗已次觀細者(至)故受盛法復是苦。
案。僧亮曰。十時者。出胎名現在。未生名未來。終不漸長者。不念念滅也。內外各二者內則飢渴。外則寒熱。觀壞苦也。無常器。即是行。觀行苦也。
善男子智者復觀生即是苦(至)若一若多二俱無我。
案。僧亮曰。有異和合者。說法異。和合異。和合即無性無我。無有一法。能為作者。此破作者。和合故滅者。因滅果滅。和合滅也。
智者如是觀無我已(至)是名成就厭離食想。
案。僧亮曰。雖得無我等觀。今饑則須食。寒欲得衣。故生煩惱。食生貪故。先觀食也。如被剝牛者。物觸則苦也。如火聚者。思愿後身。後身如火也。三百鉾者。識本樂緣。緣皆是苦也。
迦葉菩薩言世尊智者觀食(至)不空食於國中信施。
案。僧亮曰。令與相似者。觀米如蟲。麨如骨末也。
善男子智者具足如是四想(至)是名智者善修死想。
案。僧亮曰。次修死想。無常生滅。滅已不續。名死也。
智者具足如上六想(至)則得稱可沙門之相。
案。僧亮曰。又從若具足如上六想即七想因下。次第七修多過罪想。不復解多過罪
。直作七句來釋。一常修想者。常修上六想也。二樂修想者。樂修上六想也。三無瞋想者。修六想時。心都無瞋也。四無妒想者。修此六想時。心無有妒也。五善愿者。修上六想。常非誓願也。六無慢想者。修此六想。不懷慢心也。七三昧想者。若修上六想。常求三昧也。能呵三界者。解第八遠離想也。滅除三界者。解第九滅想也。不生愛著者。解第十無愛想也。
爾時迦葉菩薩即于佛前(至)解脫即是大涅槃。
案。寶亮曰。大段第九嘆佛也。
大般涅槃經集解卷第六十九 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第七十(憍陳如品第廿五)
釋滅無常色獲得常色 破外道論阇提首那第一 婆私咤第二 先尼第三 迦葉第四 富那第五
憍陳如品第二十五
案。僧亮曰。第四流通分也。陳如是弟子之長。先受偏悟。今得圓解。委以流通。不亦宜乎。法瑤曰。說經將訖。外道悟解者眾。諸人最後受悟者。故付囑最初悟者也。又一夫靡不有初。鮮克有終。有始有卒者。其唯聖人乎。陳如最初。聞五陰無常。今最後聞常而悟也。僧宗曰。因果佛性中道。備於前矣。是以故命陳如。更定因果。說生死五陰無常佛果常也。寶亮曰。上已三
【現代漢語翻譯】 現代漢語譯本：直接用七句話來解釋。一、常修想者：經常修習以上六種觀想。二、樂修想者：樂於修習以上六種觀想。三、無瞋想者：修習這六種觀想時，心中沒有任何嗔恨。四、無妒想者：修習這六種觀想時，心中沒有任何嫉妒。五、善愿者：修習以上六種觀想，常常發誓愿。六、無慢想者：修習這六種觀想，不懷有傲慢之心。七、三昧想者：如果修習以上六種觀想，常常尋求三昧（Samadhi，定）。能呵三界者：解釋第八種遠離想。滅除三界者：解釋第九種滅想。不生愛著者：解釋第十種無愛想。
當時，迦葉菩薩（Kasyapa Bodhisattva）就在佛前（直至）解脫就是大涅槃（Mahaparinirvana）。
按：寶亮說，大的段落第九是讚歎佛陀。
《大般涅槃經集解》卷第六十九 大正藏第 37 冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第七十（憍陳如品第二十五）
釋滅無常色獲得常色 破外道論：阇提首那第一，婆私咤第二，先尼第三，迦葉第四，富那第五
憍陳如品第二十五
按：僧亮說，第四是流通分。陳如（Ajnatakaundinya）是弟子中最年長的，最早領悟偏頗的道理，現在得到圓滿的理解，委託他流通此經，不是很合適嗎？法瑤說，講經快要結束時，外道領悟的人很多，這些人是最後領悟的，所以付囑給最初領悟的人。又說，一個人很少有從一而終的，很少有人能善始善終，能有始有終的，大概只有聖人吧。陳如最初聽聞五陰（Skandha）無常，現在最後聽聞常而領悟。僧宗說，因果、佛性（Buddha-nature）、中道，已經在前面講完了，所以命令陳如，重新確定因果，說生死五陰無常，佛果是常。寶亮說，上面已經三
【English Translation】 English version: Directly use seven sentences to explain. 1. 'Constantly cultivating the thought' means constantly cultivating the above six thoughts. 2. 'Joyfully cultivating the thought' means joyfully cultivating the above six thoughts. 3. 'Without anger thought' means when cultivating these six thoughts, the mind has no anger at all. 4. 'Without jealousy thought' means when cultivating these six thoughts, the mind has no jealousy. 5. 'Good vows' means when cultivating the above six thoughts, constantly making vows. 6. 'Without arrogance thought' means when cultivating these six thoughts, not harboring arrogance. 7. 'Samadhi thought' means if cultivating the above six thoughts, constantly seeking Samadhi (Samadhi, concentration). 'Able to scold the Three Realms' explains the eighth 'separation thought'. 'Eliminating the Three Realms' explains the ninth 'extinction thought'. 'Not giving rise to love and attachment' explains the tenth 'no love thought'.
At that time, Kasyapa Bodhisattva (Kasyapa Bodhisattva) was in front of the Buddha (until) liberation is the Great Nirvana (Mahaparinirvana).
Note: Bao Liang said that the ninth major section is praising the Buddha.
Collected Explanations of the Mahaparinirvana Sutra, Volume 69 Taisho Tripitaka Volume 37, No. 1763, Collected Explanations of the Mahaparinirvana Sutra
Collected Explanations of the Mahaparinirvana Sutra, Volume 70 (Chapter 25 on Ajnatakaundinya)
Explaining the extinction of impermanent form to obtain permanent form. Refuting heretical theories: Ajnatakaundinya first, Vashista second, Senika third, Kasyapa fourth, Purna fifth.
Chapter 25 on Ajnatakaundinya
Note: Sengliang said that the fourth is the transmission section. Ajnatakaundinya (Ajnatakaundinya) is the eldest of the disciples, and first received a biased understanding. Now he has obtained a complete understanding, and it is appropriate to entrust him with the transmission. Fa Yao said that as the sutra is about to be completed, many heretics have attained understanding. These people are the last to attain understanding, so it is entrusted to the first to attain understanding. It is also said that few people have a beginning and an end, and few can finish well. Those who have a beginning and an end are probably only sages. Ajnatakaundinya initially heard that the five skandhas (Skandha) are impermanent, and now he finally hears of permanence and attains understanding. Sengzong said that cause and effect, Buddha-nature (Buddha-nature), and the Middle Way have already been explained earlier, so he ordered Ajnatakaundinya to re-establish cause and effect, saying that the impermanence of the five skandhas of birth and death, and the Buddha-fruit is permanent. Bao Liang said that the above has already three
重說竟今此第四。次明付囑流通。撿付囑之事。不似余經。既顧問阿難。並述已之德。而體為流通故。所以命篇。先對陳如。論於五眾。欲以徒眾儀軌戒律法用付囑有在也。又以文辭章句。一切經藏。囑累阿難。以深理付弘廣也。智秀曰。廣明義中。第二分也。重以說付傳法者。名付囑說也。尋之下文經來不盡。何以知其然。文為證也。本為付囑。命覓阿難。阿難至。乃使度須跋。付囑之言。遂□□。以理而推。義在可知。凡付二事。一者人。二者法。人者即是所度十外道。緣陳如年高德尊。堪為師範。所以囑也。由阿難弘廣。于傳化有緣。所以說種付之。一品之中。有四意。第一說常無常法。第二明外道無沙門法。第三列外道來詣佛法。第四正破外道。道慧記曰。陳如既居上生。又先親是外道。出家已來。為外道所伏。故命以付囑。
爾時世尊告憍陳如(至)受想行識亦復如是。
案。僧亮曰。色即是縛者。說有為之過也。智秀曰。第一意。略說因果常無常也。
憍陳如若有人能如是知者(至)在大眾中作師子吼。
案。僧亮曰。沙門婆羅門。二名皆是寂靜之稱。法理常定。不知則亂。知則常。靜能知常與無常。則具二法。若離佛法。不偏之人。及悉皆無也。智秀曰。第二意。
爾
【現代漢語翻譯】 現代漢語譯本： 重說竟今此第四，接下來闡明付囑流通。考察付囑之事，不同於其他經典。既詢問阿難(Ananda)，又陳述自己的功德，以此作為流通的根本，所以命名篇章。先對憍陳如(Kaundinya)論述五蘊，意在將徒眾的儀軌戒律法用付囑給有能力的人。又以文辭章句，一切經藏，囑託阿難(Ananda)，以深奧的道理付囑弘揚廣大。智秀說：『廣明義中，第二分也。』再次以說付傳法者，名為付囑說。尋之下文經來不盡，何以知其然？文為證也。本為付囑，命覓阿難(Ananda)。阿難(Ananda)至，乃使度須跋(Subhadra)。付囑之言，遂□□。以理而推，義在可知。凡付二事，一者人，二者法。人者即是所度十外道。緣陳如(Kaundinya)年高德尊，堪為師範，所以囑也。由阿難(Ananda)弘廣，于傳化有緣，所以說種付之。一品之中，有四意。第一說常無常法。第二明外道無沙門法。第三列外道來詣佛法。第四正破外道。道慧記曰：『陳如(Kaundinya)既居上生，又先親是外道，出家已來，為外道所伏，故命以付囑。』 爾時世尊告憍陳如(Kaundinya)：(至)受想行識亦復如是。 案。僧亮曰：『色即是縛者，說有為之過也。』智秀曰：『第一意，略說因果常無常也。』 憍陳如(Kaundinya)若有人能如是知者(至)在大眾中作師子吼。 案。僧亮曰：『沙門婆羅門，二名皆是寂靜之稱。法理常定，不知則亂。知則常。靜能知常與無常，則具二法。若離佛法，不偏之人，及悉皆無也。』智秀曰：『第二意。』 爾
【English Translation】 English version: Repeating the Fourth Chapter on Completion. Next, clarifying the entrustment and propagation. Examining the matter of entrustment, it is unlike other sutras. It both consults Ananda (Ananda), and describes one's own virtues, taking this as the basis for propagation, hence the naming of the chapter. First, discussing the five aggregates with Kaundinya (Kaundinya), intending to entrust the monastic rules, precepts, and Dharma practices to capable individuals. Furthermore, entrusting Ananda (Ananda) with the words, phrases, and all the sutra collections, entrusting the profound principles for extensive propagation. Zhi Xiu said: 'In broadly explaining the meaning, it is the second part.' Again, speaking of entrusting the Dharma transmitters is called the 'Entrustment Discourse.' Examining the following text, the sutra does not fully arrive; how do we know this is so? The text serves as proof. Originally for entrustment, ordering the search for Ananda (Ananda). When Ananda (Ananda) arrives, he is then instructed to ordain Subhadra (Subhadra). The words of entrustment then □□. Reasoning from principle, the meaning is knowable. Generally, there are two matters of entrustment: first, people; second, the Dharma. The people are the ten non-Buddhist ascetics who are to be converted. Because Kaundinya (Kaundinya) is old and virtuous, worthy of being a teacher, hence the entrustment. Because Ananda (Ananda) is broad and extensive, having affinity for transmission and transformation, therefore the seed of speech is entrusted to him. Within one chapter, there are four intentions: first, speaking of the Dharma of permanence and impermanence; second, clarifying that non-Buddhists lack the Dharma of renunciants; third, listing the non-Buddhists who come to the Buddha's Dharma; fourth, directly refuting the non-Buddhists. Dao Hui's record states: 'Since Kaundinya (Kaundinya) resides in the upper realm and was previously close to non-Buddhists, and since becoming a renunciant, he has been subdued by non-Buddhists, hence the order to entrust him.' At that time, the World Honored One told Kaundinya (Kaundinya): (to) sensation, perception, volition, and consciousness are also like this. According to Sengliang: 'Form is that which binds, speaking of the faults of conditioned existence.' Zhi Xiu said: 'The first intention is to briefly speak of the cause and effect of permanence and impermanence.' Kaundinya (Kaundinya), if someone can know in this way (to) roar like a lion in the great assembly. According to Sengliang: 'Shramana and Brahmin, both names are titles of tranquility. The principles of the Dharma are constantly fixed; not knowing them leads to chaos, knowing them leads to constancy. Tranquility can know permanence and impermanence, thus possessing both Dharmas. If one departs from the Buddha's Dharma, those who are not impartial, and all are without.' Zhi Xiu said: 'The second intention.' Then
時外道有無量人(至)我若勝彼當事我。
案。僧亮曰。無有靜法。終無靜人。身口之業皆是假稱。乃因而集聚。議與諍道也。
爾時多有無量外道(至)佛告王且止我自知時。
案。僧亮曰。外國法。欲大論義。先白國主也。智秀曰。第三意。列外道來也。
爾時眾中有婆羅門(至)所得涅槃亦應無常。
案。僧亮曰。外道說涅槃法異。謂不從因生。所以難佛。若從因生。不應常也。僧宗曰。難意以因無常故。果不得獨常也。寶亮曰。此十邪師。蓋接化有緣。現跡歸降。以示大理源也。凡與外道。論議往復之法。不得款懷。要先於事中。卻令其心濡然。後言理也。此一外道。計二十五諦。言性常者。是已所計世性也。此下正破外道也。
瞿曇又說從因故生(至)得解。脫者云何言常。
案。僧亮曰。以二道類之。第二難。
瞿曇亦說色從緣生(至)是常是一遍一切處。
案。僧亮曰。涅槃是陰。是無常法。離陰是審。不從因生。無因生涅槃。第三難。
瞿曇亦說從因生者(至)涅槃即是常樂我凈。
案。僧亮曰。通難四義。第四難也。
若瞿曇說亦常無常(至)佛即我身是也。是義云何。
案。僧亮曰。難佛名也。謂言緣從生法
【現代漢語翻譯】 現代漢語譯本：當時有無數的外道，他們說：『我們都是有道之士，沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的尊稱）沒有道。』他們聚集在一起，前往國王那裡，說道：『沙門瞿曇常常誹謗我們，現在我們想要與他辯論。如果他能勝過我們，我們就不再信奉自己的道；如果我勝過他，他就應當信奉我們。』 案：僧亮說，他們認為沒有寂靜之法，最終也不會有寂靜之人。身口之業都是虛假的稱謂，乃是因緣和合而集聚。他們商議著要與佛陀辯論。 當時有很多無數的外道，他們對國王說：『沙門瞿曇常常誹謗我們，現在我們想要與他辯論。如果他能勝過我們，我們就不再信奉自己的道；如果我勝過他，他就應當信奉我們。』佛告訴國王說：『暫且停止，我自己知道時機。』 案：僧亮說，這是外國的規矩，想要進行大型辯論，要先稟告國王。智秀說，這是第三個意思，列舉外道前來的原因。 當時大眾中有一位婆羅門問道：『瞿曇（Gautama）！你所說的法，是從因緣和合而生嗎？』佛說：『是的，婆羅門！我所說的法，是從因緣和合而生。』婆羅門說：『如果法是從因緣和合而生，那麼就是無常的。如果法是無常的，那麼你所證得的涅槃（Nirvana，佛教修行的最終目標，指脫離輪迴的境界）也應該是無常的。』 案：僧亮說，外道所說的涅槃之法不同，他們認為涅槃不是從因緣而生，所以以此來為難佛陀。如果涅槃是從因緣而生，就不應該是常。僧宗說，難點的意思是，因為因是無常的，所以果不可能獨自是常。寶亮說，這十位邪師，大概是爲了接引度化有緣之人，顯現降伏的跡象，以此來顯示大乘佛法的根源。凡是與外道辯論，往復問答的方法，不能一開始就推心置腹，一定要先在事情上，讓他們內心感到柔和，然後再談論道理。這位外道，計較二十五諦，說自性是常，這是他所計較的世俗自性。以下是正式駁斥外道。 瞿曇（Gautama）又說從因緣和合而生，如果因緣散壞，法也會隨之散壞。如果法散壞，那麼已經得到解脫（解脫）的人，怎麼能說是常呢？』 案：僧亮說，這是用兩種道理來類比，是第二個難點。 瞿曇（Gautama）也說色（Rupa，物質現象）是從因緣而生，如果色是從因緣而生，那麼就是無常的。如果色是無常的，那麼涅槃（Nirvana）也是無常的。如果涅槃是無常的，那麼涅槃怎麼能說是常，是一，遍一切處呢？』 案：僧亮說，涅槃是陰，是無常之法。離開陰就是審，不是從因緣而生，沒有因緣而生涅槃。這是第三個難點。 瞿曇（Gautama）也說從因緣而生者，就是無常的。如果（涅槃）是無常的，那麼就是苦的。如果是苦的，那麼就是無我的。如果是無我的，那麼就是不凈的。如果是不凈的，那麼涅槃（Nirvana）就應該是常樂我凈。』 案：僧亮說，這是通盤質難四種意義，是第四個難點。 如果瞿曇（Gautama）說也是常，也是無常，那麼就是自相矛盾。如果（佛）不是我，那麼佛就是我的。如果佛不是我的，那麼佛就是我身。這是什麼意思呢？』 案：僧亮說，這是質難佛的名號。意思是說，因緣所生的法。
【English Translation】 English version: At that time, there were countless non-Buddhist practitioners who said, 'We are all enlightened, but Śramaṇa Gautama (an honorific title for Shakyamuni Buddha) is not.' They gathered together and went to the king, saying, 'Śramaṇa Gautama often slanders us, and now we want to debate with him. If he can defeat us, we will no longer follow our own path; if we defeat him, he should follow us.' Note: Saṃghaloka said that they believed there was no state of tranquility, and ultimately no tranquil person. The actions of body and speech are all false designations, merely aggregates arising from conditions. They discussed debating with the Buddha. At that time, there were many countless non-Buddhist practitioners who said to the king, 'Śramaṇa Gautama often slanders us, and now we want to debate with him. If he can defeat us, we will no longer follow our own path; if we defeat him, he should follow us.' The Buddha told the king, 'Stop for now, I know the right time myself.' Note: Saṃghaloka said that it was a foreign custom to first inform the king before engaging in a large debate. Zhi Xiu said that this was the third point, listing the reasons for the non-Buddhists' arrival. At that time, a Brahmin in the assembly asked, 'Gautama! Is the Dharma (teachings) you speak of born from conditioned arising?' The Buddha said, 'Yes, Brahmin! The Dharma I speak of is born from conditioned arising.' The Brahmin said, 'If the Dharma is born from conditioned arising, then it is impermanent. If the Dharma is impermanent, then the Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of rebirth) you have attained should also be impermanent.' Note: Saṃghaloka said that the non-Buddhists' concept of Nirvana is different; they believe that Nirvana is not born from conditions, so they use this to challenge the Buddha. If Nirvana is born from conditions, it should not be permanent. Saṃghasaṃgha said that the point of contention is that because the cause is impermanent, the effect cannot be solely permanent. Bao Liang said that these ten heretical teachers were probably manifesting signs of surrender to guide and convert those with affinity, thereby revealing the source of Mahayana Buddhism. In any debate with non-Buddhists, the method of back-and-forth questioning should not involve immediate sincerity; one must first soften their hearts through the matter at hand, and then discuss the principles. This non-Buddhist calculates twenty-five categories, saying that self-nature is constant, which is the worldly self-nature he calculates. The following is the formal refutation of the non-Buddhist. Gautama also says that it arises from conditioned arising; if the conditions disperse and break down, the Dharma will also disperse and break down. If the Dharma disperses and breaks down, how can those who have already attained liberation be said to be permanent?' Note: Saṃghaloka said that this is an analogy using two principles, and is the second point of contention. Gautama also says that Rupa (material phenomena) arises from conditions; if Rupa arises from conditions, then it is impermanent. If Rupa is impermanent, then Nirvana is also impermanent. If Nirvana is impermanent, then how can Nirvana be said to be permanent, one, and all-pervasive?' Note: Saṃghaloka said that Nirvana is a skandha, an impermanent Dharma. Being apart from the skandhas is certain, not born from conditions, and Nirvana is not born from conditions. This is the third point of contention. Gautama also says that what arises from conditions is impermanent. If (Nirvana) is impermanent, then it is suffering. If it is suffering, then it is without self. If it is without self, then it is impure. If it is impure, then Nirvana should be permanent, blissful, with self, and pure.' Note: Saṃghaloka said that this is a comprehensive challenge to the four meanings, and is the fourth point of contention. If Gautama says it is both permanent and impermanent, then it is self-contradictory. If (the Buddha) is not me, then the Buddha is mine. If the Buddha is not mine, then the Buddha is my body. What does this mean?' Note: Saṃghaloka said that this is a challenge to the Buddha's name. It means that the Dharma is born from conditions.
。有常無常。二言非佛自說。是佛義云何耶。第五難也。
佛言婆羅門如汝所說(至)法之因耶如是瞿曇。
案。僧亮曰。謂世性。亦名冥初。內眾生。外非眾生。因常而果無常。
佛言婆羅門云何作因瞿曇從性生大從大生慢。
案。僧亮曰。從性生大。從大生慢者。五大慢是識也。先說二法。未是諦數明二十四法。是色非色。大論色慢攝非色。互共相生。皆是無常。性則不爾。百論云。從冥初生覺。說十一根義。次其性從此粗說。義雖不以次。大義同耳。彼覺此慢。互其辭也。僧宗曰。冥者八萬劫外。冥然不見。此不改言性也。慢即我心。只計我故。起慢於前人也。寶亮曰。從性生大者。是覺也。覺萬法故。言大也。從大生慢者。即是從覺。生我心也。
從慢生十六法所謂地水(至)果是常者有何等過。
案。僧亮曰。前云大生慢。此慢之與大。互生義。次應色香。從粗說耳。從五法生者。次第說也。色生火。聲生空。香生地。味生水。觸生風。或說一塵生一。或云五塵共生。一塵偏多。五知根者。火生眼。空生耳。地生鼻。水生舌。風生身。身覺觸。此言觸也。或言一大生。或言五大共生。一大偏多。次五業及意五大共。五大共生。是多少。亦說意根。是色法二十一法。色
【現代漢語翻譯】 現代漢語譯本：『有常』和『無常』這兩種說法並非佛陀親口所說。那麼，這符合佛陀教義的含義是什麼呢？這是第五個難題。
佛陀回答婆羅門：『正如你所說……』（直到）『是法的因嗎？』『是的，瞿曇。』
註釋：僧亮說：這裡指的是『世性』（the nature of the world），也稱為『冥初』（the primordial darkness）。它包含內部的眾生和外部的非眾生。因為『常』（eternal）而產生『無常』（impermanent）的果。
佛陀問婆羅門：『瞿曇如何作為因呢？』『從『性』（nature）產生『大』（great element），從『大』產生『慢』（conceit）。』
註釋：僧亮說：從『性』產生『大』，從『大』產生『慢』，這裡的『五大慢』（five great conceits）就是『識』（consciousness）。先前只說了兩種法，還沒有詳細說明二十四法，即『色』（form）和『非色』（non-form）。《大論》中，『色』和『慢』包含『非色』，它們相互產生，都是『無常』的。而『性』則不是這樣。《百論》說：從『冥初』產生『覺』（awareness），闡述了『十一根』（eleven faculties）的含義。接下來從粗略的角度來說『性』。雖然順序不同，但大義相同。彼處的『覺』和此處的『慢』，只是用詞不同。僧宗說：『冥』指的是八萬劫之外，一片黑暗，無法看見。這裡沒有改變『性』的說法。『慢』就是『我心』（the mind of self），因為只考慮自己，所以在他人面前產生傲慢。寶亮說：從『性』產生『大』，指的是『覺』。因為覺悟萬法，所以稱為『大』。從『大』產生『慢』，就是從『覺』產生『我心』。
『從『慢』產生十六法，即所謂的地、水……（直到）果。』如果這些是『常』的，會有什麼過失呢？
註釋：僧亮說：前面說『大』產生『慢』，這裡『慢』和『大』是相互產生的。接下來應該是色、香等，這是從粗略的角度來說。從五法產生，是按照順序來說的。色產生火，聲產生空，香產生地，味產生水，觸產生風。或者說一塵產生一，或者說五塵共同產生，一塵偏多。五知根（five sense faculties）是：火產生眼，空產生耳，地產生鼻，水產生舌，風產生身。身覺知觸，這裡說的就是觸。或者說一大產生，或者說五大共同產生，一大偏多。接下來是五業（five actions）和意（mind），五大共同產生。五大共同產生，是多少呢？也有說意根是色法，共二十一法，是色。
【English Translation】 English version: 『Is permanence』 and 『Is impermanence,』 these two statements are not personally spoken by the Buddha. Then, what is the meaning that aligns with the Buddha's teachings? This is the fifth difficulty.
The Buddha said to the Brahmin: 『As you said...』 (until) 『Is it the cause of the Dharma?』 『Yes, Gautama.』
Annotation: Sengliang said: It refers to 『世性』 (Shixing, the nature of the world), also known as 『冥初』 (Mingchu, primordial darkness). It encompasses internal sentient beings and external non-sentient beings. Because of 『常』 (chang, permanence), it produces the fruit of 『無常』 (wuchang, impermanence).
The Buddha asked the Brahmin: 『How does Gautama act as the cause?』 『From 『性』 (xing, nature) arises 『大』 (da, great element), from 『大』 arises 『慢』 (man, conceit).』
Annotation: Sengliang said: From 『性』 arises 『大,』 from 『大』 arises 『慢,』 the 『五大慢』 (wu da man, five great conceits) here is 『識』 (shi, consciousness). Previously, only two dharmas were mentioned, without detailing the twenty-four dharmas, which are 『色』 (se, form) and 『非色』 (fei se, non-form). In the Mahayana-samgraha, 『色』 and 『慢』 include 『非色,』 they arise mutually, and are all 『無常.』 But 『性』 is not like this. The Sata-sastra says: From 『冥初』 arises 『覺』 (jue, awareness), explaining the meaning of the 『十一根』 (shi yi gen, eleven faculties). Next, 『性』 is discussed from a rough perspective. Although the order is different, the general meaning is the same. The 『覺』 there and the 『慢』 here are just different terms. Sengzong said: 『冥』 refers to beyond eighty thousand kalpas, a darkness that cannot be seen. Here, the term 『性』 is not changed. 『慢』 is 『我心』 (wo xin, the mind of self), because it only considers itself, it generates arrogance in front of others. Baoliang said: From 『性』 arises 『大,』 which refers to 『覺.』 Because it is aware of all dharmas, it is called 『大.』 From 『大』 arises 『慢,』 which is from 『覺』 arises 『我心.』
『From 『慢』 arise the sixteen dharmas, namely earth, water... (until) fruit.』 If these are 『常』 (chang, permanent), what faults would there be?
Annotation: Sengliang said: Earlier it was said that 『大』 arises from 『慢,』 here 『慢』 and 『大』 arise mutually. Next should be color, smell, etc., which is discussed from a rough perspective. Arising from the five dharmas is in sequential order. Color arises from fire, sound arises from space, smell arises from earth, taste arises from water, touch arises from wind. Or it is said that one dust arises from one, or that five dusts arise together, with one dust being more dominant. The 五知根 (wu zhi gen, five sense faculties) are: fire arises from the eye, space arises from the ear, earth arises from the nose, water arises from the tongue, wind arises from the body. The body is aware of touch, which is what is being said here. Or it is said that one great element arises, or that five great elements arise together, with one great element being more dominant. Next are the 五業 (wu ye, five actions) and 意 (yi, mind), which arise from the five great elements together. How much do the five great elements arise together? It is also said that the mind faculty is form, totaling twenty-one dharmas, which is form.
之差別。根本有三。三是慢之差別。皆從性生者。言小隱。應說二十四法。有何等過者。汝果無過。我果有何過耶。答初難也。寶亮曰。生十六法者。謂從我心生五微塵。從微塵生五大。從五大生十一作根也。此二十五諦。皆因世性生也。
婆羅門汝等法中有二因不(至)了因者如燈照物。
案。僧亮曰。作果是生。不作是了。
佛言是二種因因性是一(至)即同了不不也瞿曇。
案。僧亮曰。生親了疏。因相以定。親不可疏。疏不可親。是因相不者。疏不生果。雖不能生果。故疏因之義。即用了不。不也瞿曇。因果相。同與不同。生因則同。了因不同也。寶亮曰。以此而言。不關論理。直是相折卻耳。
佛言我法雖從無常(至)乃至意法亦復如是。
案。僧亮曰。從因生法。有常無常。所謂二也。二語無二者。常亦有實。無常亦實。實故無二也。曾從先舊以下。說諸佛無異語。同名無二。非謂一佛也。雖名二語。了一語者。為說有無空。上云有同說有。無同說無。俗諦辨相二語。真諦三相一語。爲了直說俗。俗無定相也。云何二語了一語者。釋俗有假有。俗無假無二也。真則非有非無一也。寶亮曰。三世諸佛。亦說生因所得是無常。了因所得是常。
婆羅門言瞿曇善能
【現代漢語翻譯】 現代漢語譯本 『之』的差別。根本有三種。這三種是慢的差別。都從自性產生。說『小隱』，應該說二十四法。有什麼過失呢？如果你們沒有過失，那我又有什麼過失呢？回答最初的責難。寶亮說：『產生十六法，是指從我的心產生五微塵，從微塵產生五大，從五大產生十一作根。』這二十五諦，都是因為世性而產生的。
婆羅門，你們的法中有生因和了因兩種。（了因）就像燈照亮物體一樣。
案：僧亮說：『作果是生因，不作果是了因。』
佛說：『這兩種因，因性是一樣的。（婆羅門說：）生因和了因相同嗎？（佛說：）即是同於了因嗎？』（婆羅門說：）『不是的，瞿曇（Gautama，佛陀的稱號）。』
案：僧亮說：『生因親近，了因疏遠。因的相狀已經確定，親近的不能疏遠，疏遠的不能親近。如果因的相狀不是這樣，疏遠的就不能產生果。雖然不能產生果，所以疏遠的因的意義，就是用了因。』（婆羅門說：）『不是的，瞿曇。』因和果的相狀，相同還是不同？生因則相同，了因則不同。寶亮說：『以此而言，不關乎論理，只是互相駁斥罷了。』
佛說：『我的法雖然是從無常產生的，乃至意法也是這樣。』
案：僧亮說：『從因產生的法，有常和無常，所說的就是這兩種。』『二語無二』，常也有實，無常也有實，因為真實所以沒有二。從前代先輩以下，說諸佛沒有不同的語言，共同的名字沒有二，不是說一個佛。雖然名叫二語，瞭解一語，是為說有、無、空。上面說有同於說有，無同於說無。俗諦辨別相狀是二語，真諦三相是一語，爲了直接說俗諦，俗諦沒有定相。『云何二語了一語』，解釋俗諦有假有，俗諦無假無二也。真諦則非有非無一也。寶亮說：『三世諸佛，也說生因所得是無常，了因所得是常。』
婆羅門說：『瞿曇善於……』
【English Translation】 English version The difference of 'zhi'. There are fundamentally three kinds. These three are the differences of arrogance (māna). All arise from inherent nature (svabhāva). Saying 'small hidden', one should speak of twenty-four dharmas. What fault is there? If you have no fault, then what fault do I have? This answers the initial challenge. Bao Liang said: 'Producing sixteen dharmas means that from my mind arise five subtle dusts (paramāṇu), from the subtle dusts arise five great elements (mahābhūta), and from the five great elements arise eleven sense faculties (indriya).' These twenty-five truths (tattva) all arise because of the nature of the world (loka-svabhāva).
Brahmin, in your dharma there are two kinds of causes, the productive cause (hetu) and the illuminative cause (āloka-hetu). The illuminative cause is like a lamp illuminating an object.
Note: Sengliang said: 'Creating the fruit is the productive cause, not creating the fruit is the illuminative cause.'
The Buddha said: 'These two kinds of causes, the nature of the cause is the same.' (The Brahmin said:) 'Are the productive cause and the illuminative cause the same?' (The Buddha said:) 'Are they the same as the illuminative cause?' (The Brahmin said:) 'No, Gautama (Gautama, title of the Buddha).'
Note: Sengliang said: 'The productive cause is close, the illuminative cause is distant. The appearance of the cause is already determined, the close cannot be distant, and the distant cannot be close. If the appearance of the cause is not like this, the distant cannot produce the fruit. Although it cannot produce the fruit, therefore the meaning of the distant cause is that the illuminative cause is used.' (The Brahmin said:) 'No, Gautama.' Are the appearances of cause and effect the same or different? The productive cause is the same, the illuminative cause is different. Bao Liang said: 'Speaking in this way, it is not about reasoning, it is just refuting each other.'
The Buddha said: 'My dharma, although it arises from impermanence (anitya), even the mind-objects (dharma) are also like this.'
Note: Sengliang said: 'The dharma that arises from the cause has permanence (nitya) and impermanence, what is spoken of is these two.' 'Two words are not two', permanence also has reality (satya), impermanence also has reality, because it is real, therefore there is no two. From the previous generations onwards, it is said that the Buddhas do not have different languages, the common names are not two, it is not saying one Buddha. Although it is called two words, understanding one word is to speak of existence (asti), non-existence (nāsti), and emptiness (śūnyatā). Above it says that existence is the same as speaking of existence, non-existence is the same as speaking of non-existence. Conventional truth (saṃvṛti-satya) distinguishes appearances as two words, ultimate truth (paramārtha-satya) three appearances are one word, in order to directly speak of conventional truth, conventional truth does not have a fixed appearance. 'How do two words understand one word', explain that conventional truth has false existence, conventional truth has no false non-existence is two. Ultimate truth is neither existence nor non-existence is one. Bao Liang said: 'The Buddhas of the three times (trikāla) also say that what is obtained from the productive cause is impermanent, and what is obtained from the illuminative cause is permanent.'
The Brahmin said: 'Gautama is good at...'
分別(至)佛言善哉已解。
案。僧亮曰。如是語義者。因二果一之義。我今未解者。解未解所譬。說四真諦訖。亦二亦一。說諸法因果。因果則無定性。著相則二。三相一也。寶亮曰。心既款伏。還請佛說法。佛直說四諦。亦二亦一已。即領解云。凡夫見有彼此苦之則。故言二。聖人觀苦即空。無彼此異。知一不一。心會平等。
婆羅門言世尊我今聞法(至)即于坐處得阿羅漢果。
案。僧亮曰。既云理無偏悟。今既常無常。雙解應成。菩薩何故。猶言得羅漢道。夫座席未嘗無小乘小德小智。聖教有始終接下愚之要。故假示小道。使物心稍開。所以十師。皆悟近悟也。
復有梵志姓婆私吒(至)無煩惱為涅槃耶如是梵志。
案。僧亮曰。涅槃名滅。滅有二種。謂性滅。相續滅。性是滅無。故言如是也。寶亮曰。亦無所執。直捉常無常。以問佛耳。
婆私吒言瞿曇世間四種(至)云何言有常樂我凈。
案。僧亮曰。除煩惱之無。同於已滅之無。已滅非常。何得獨稱常耶。
佛言善男子如是涅槃(至)是故名為異相互無。
案。僧亮曰。涅槃之中。畢竟不滅。亦非滅無也。寶亮曰。非三種之無。乃至有分同互無。涅槃若有。豈無常耶。
婆私吒言瞿曇若
【現代漢語翻譯】 現代漢語譯本： 從「分別(至)佛言善哉已解」。
案：僧亮說：『像這樣的語義，是因二果一的意義。』『我今未解』，是解釋未解之處所譬喻的。說完四真諦后，也是二也是一。說諸法因果，因果就沒有定性。執著于相就是二，三相是一。 寶亮說：『心既然已經誠服，就再次請求佛說法。佛直接說四諦，也是二也是一之後，就領悟理解說，凡夫見到有彼此的苦，所以說是二。聖人觀察苦即是空，沒有彼此的差異，知道一不是一，心會歸於平等。』
婆羅門說：『世尊，我現在聽聞佛法(至)就在座位上證得阿羅漢果。』
案：僧亮說：『既然說理無偏頗的領悟，現在既然常與無常，雙重理解應該成就。菩薩為什麼還要說得到羅漢道？』座位上未嘗沒有小乘、小德、小智之人，聖教有始終接引下愚的要義，所以假示小道，使眾生的心稍微開啟。所以十位法師，都是領悟了接近的道理。
又有梵志姓婆私吒(Vasistha)(至)無煩惱為涅槃(Nirvana)嗎？像這樣的梵志。
案：僧亮說：『涅槃名為滅，滅有兩種，一種是性滅，一種是相續滅。性是滅無，所以說如是。』 寶亮說：『也沒有什麼執著，直接抓住常與無常，來問佛罷了。』
婆私吒(Vasistha)說：『瞿曇(Gautama)，世間有四種(至)為什麼說有常樂我凈？』
案：僧亮說：『去除煩惱的無，等同於已經滅的無。已經滅的不是常，怎麼能單獨稱為常呢？』
佛說：『善男子，像這樣的涅槃(Nirvana)(至)所以名為異相互無。』
案：僧亮說：『涅槃之中，畢竟不滅，也不是滅無。』 寶亮說：『不是三種的無，乃至有分同互無。涅槃如果有，難道不是無常嗎？』
婆私吒(Vasistha)說：『瞿曇(Gautama)，如果
【English Translation】 English version: From 'Distinguishing (to) the Buddha said, 'Excellent, already understood''.
Commentary: Sengliang said: 'Such semantics refer to the meaning of two causes and one result.' 'I still don't understand' explains what is being illustrated by what is not yet understood. After explaining the Four Noble Truths, it is also two and also one. Explaining the causes and effects of all dharmas, causes and effects then have no fixed nature. Attachment to appearances is duality; the three characteristics are one. Baoliang said: 'Since the mind is already sincere and submissive, he requests the Buddha to teach the Dharma again. The Buddha directly explains the Four Noble Truths, and after saying 'also two and also one,' he immediately understands and says, 'Ordinary people see the suffering of self and other, therefore they say it is two. Sages observe that suffering is emptiness, without the difference of self and other, knowing that one is not one, and the mind converges to equality.'
The Brahmin said: 'World Honored One, now I hear the Dharma (to) and immediately attain the Arhat fruit in this seat.'
Commentary: Sengliang said: 'Since it is said that understanding the principle is without partiality, now that both permanence and impermanence are understood, it should be accomplished. Why does the Bodhisattva still say that he has attained the Arhat path?' There has never been a lack of Hinayana, small virtue, and small wisdom individuals in the assembly. The Holy Teaching has the essential meaning of guiding the foolish from beginning to end, so it provisionally demonstrates the small path to slightly open the minds of beings. Therefore, the ten teachers all awakened to a proximate understanding.
Again, there was a Brahmin named Vasistha (梵志姓婆私吒) (to) Is the absence of afflictions Nirvana (涅槃)? Such a Brahmin.
Commentary: Sengliang said: 'Nirvana is named extinction. There are two kinds of extinction: extinction of nature and extinction of continuity. Nature is extinction and non-existence, therefore it is said 'such is it.' Baoliang said: 'He also has no attachments, directly grasping permanence and impermanence to ask the Buddha.'
Vasistha (婆私吒) said: 'Gautama (瞿曇), there are four kinds in the world (to) Why do you say there is permanence, bliss, self, and purity?'
Commentary: Sengliang said: 'The absence of afflictions is the same as the absence of what has already been extinguished. What has already been extinguished is not permanent, how can it be called permanent alone?'
The Buddha said: 'Good man, such Nirvana (涅槃) (to) Therefore, it is called different, mutually non-existent.'
Commentary: Sengliang said: 'Within Nirvana, it is ultimately not extinguished, nor is it extinction and non-existence.' Baoliang said: 'It is not the absence of the three kinds, even to the extent of having a share in common mutual non-existence. If Nirvana exists, is it not impermanent?'
Vasistha (婆私吒) said: 'Gautama (瞿曇), if
以異無(至)說言涅槃常樂我凈。
案。僧亮曰。難意謂。若以無煩惱為無。而涅槃非無。牛形馬為異。無牛亦無三。無皆無常也。
佛言善男子如汝所說(至)是故得稱常樂我凈。
案。僧亮曰。牛馬互無。則無性無常。不對治無常。不得稱常。涅槃對病為譬也。
婆私吒言世尊如來為我(至)復當勝彼瞿曇沙門。
案。僧亮曰。云何無常者。未識無常之法。不知對治之義。所以請解也。
爾時眾中復有梵志(至)亦如是問佛皆默然。
案。僧亮曰。假名無定執之問者。常置答也。寶亮曰。欲令其先立義故。所以默然也。
先尼言瞿曇若一切眾生(至)瞿曇何故默然不答。
案。僧亮曰。立義謂定有。不宜答也。是一。是遍是作者。以三義證有也作者是立義之本意。遍之與一。證常耳。何者。不遍則有分。不一則有數。物有分數。是無常也。
佛言先尼汝說是我(至)一切智人亦如是說。
案。僧亮曰。智同則說有。明說無則非智也。
佛言善男子若我周遍(至)修諸善法為受天身。
案。僧亮曰。生死因果。心作心受。眾生皆有五道之業。一心不併起。不一時受。汝謂。我作我受。我遍五道。應一時受報也。寶亮曰。若五道有
【現代漢語翻譯】 現代漢語譯本：以異見認為涅槃是常、樂、我、凈。
註釋：僧亮說，提問者的意思是，如果以沒有煩惱為『無』，而涅槃並非『無』，就像牛和馬是不同的。沒有牛，也沒有三。所有的『無』都是無常的。
佛說：『善男子，正如你所說，因此才被稱為常、樂、我、凈。』
註釋：僧亮說，牛和馬互相沒有對方的屬性，所以『無』的性質是無常的。不對治無常，就不能被稱為『常』。涅槃是對治疾病的比喻。
婆私吒（Vasistha，人名）說：『世尊，如來為我，又將勝過那些瞿曇（Gautama，釋迦牟尼佛的姓）沙門（Sramana，出家修道者）。』
註釋：僧亮說，『為什麼是無常的呢？』因為不認識無常的法則，不知道對治的意義，所以才請求解釋。
這時，大眾中又有一位梵志（Brahmin，婆羅門）也這樣問佛，佛都默然不語。
註釋：僧亮說，這是用假名來提問，因為執著于沒有定性的事物，所以佛總是保持沉默。寶亮說，佛是想讓他們先確立自己的觀點，所以才不說話。
先尼（Seni，人名）說：『瞿曇，如果一切眾生都是...，瞿曇為什麼沉默不答？』
註釋：僧亮說，確立觀點就是認定『有』，不適合回答。『是一』、『是遍』、『是作者』，用這三個方面來證明『有』。『作者』是確立觀點的根本用意。『遍』和『一』，是爲了證明『常』。為什麼呢？因為不『遍』就有侷限，不『一』就有數量。事物有侷限和數量，就是無常的。
佛說：『先尼，你說是我...，一切智人也這樣說。』
註釋：僧亮說，智慧相同，就說『有』。明明說『無』，就不是有智慧的人。
佛說：『善男子，如果我周遍...，修習各種善法是爲了獲得天人的身體。』
註釋：僧亮說，生死輪迴的因果，是心造作，心承受。眾生都有五道輪迴的業力，但一心不能同時生起，也不能同時承受。你認為，『我』造作，『我』承受，『我』遍及五道，應該同時承受果報。寶亮說，如果五道有...
【English Translation】 English version: Holding to deviant views, they say that Nirvana is permanent, blissful, self, and pure.
Annotation: Sengliang said, the questioner's intention is that if 'absence of afflictions' is considered 'absence', then Nirvana is not 'absence', just as a cow and a horse are different. The absence of a cow is also the absence of three. All 'absences' are impermanent.
The Buddha said: 'Good man, as you say, therefore it is called permanent, blissful, self, and pure.'
Annotation: Sengliang said, a cow and a horse mutually lack each other's attributes, so the nature of 'absence' is impermanent. Not counteracting impermanence, it cannot be called 'permanent'. Nirvana is a metaphor for curing illness.
Vasistha (a name) said: 'World Honored One, the Tathagata (another name for Buddha) for me, will also surpass those Sramanas (ascetics) of Gautama (Buddha's family name).'
Annotation: Sengliang said, 'Why is it impermanent?' Because they do not recognize the law of impermanence and do not know the meaning of counteracting it, so they ask for an explanation.
At this time, there was also a Brahmin (member of the priestly class) in the assembly who asked the Buddha in the same way, and the Buddha remained silent.
Annotation: Sengliang said, this is asking using a false name, because they are attached to things that have no fixed nature, so the Buddha always remains silent. Baoliang said, the Buddha wanted them to establish their own views first, so he did not speak.
Seni (a name) said: 'Gautama, if all sentient beings are..., why does Gautama remain silent and not answer?'
Annotation: Sengliang said, establishing a view is to affirm 'existence', it is not appropriate to answer. 'Is one', 'is pervasive', 'is the creator', using these three aspects to prove 'existence'. 'Creator' is the fundamental intention of establishing a view. 'Pervasive' and 'one' are to prove 'permanence'. Why? Because not 'pervasive' has limitations, not 'one' has quantity. Things with limitations and quantity are impermanent.
The Buddha said: 'Seni, you say is me..., all wise people also say so.'
Annotation: Sengliang said, if wisdom is the same, then say 'existence'. Clearly saying 'absence' is not a wise person.
The Buddha said: 'Good man, if I am pervasive..., cultivating various good deeds is to obtain the body of a deva (god).'
Annotation: Sengliang said, the cause and effect of samsara (cycle of rebirth) is created by the mind and received by the mind. All sentient beings have the karma of the five paths of reincarnation, but one mind cannot arise simultaneously, nor can it be received simultaneously. You think that 'I' create, 'I' receive, 'I' pervade the five paths, and should receive the retribution simultaneously. Baoliang said, if the five paths have...
報。何為修善。以滅惡耶。
先尼言瞿曇我法中我(至)修諸善法生於天上。
案。僧亮曰。后云。未得道時。是作得道。則常身二故。說我二耳。我不二也。
佛言善男子如汝所說(至)若作身無雲何言遍。
案。僧亮曰。遍者遍三世也。若先無常后常者。作身則有身。我滅則身無也。
瞿曇我所立我亦在作中(至)是故我我亦遍亦常。
案。僧亮曰。謂在作不失遍。在滅不失常。以舍譬身。以舍主譬我。舍燒主出。主常舍無常。何咎。寶亮曰。以世喭為證。世人亦言燒舍。不言燒主也。
佛言善男子如汝說我(至)是則違背世出世法。
案。僧亮曰。世間虛空是遍。常無常色非色。皆有空也。若使此我。則應遍常無常色非色。云何以人舍不遍。為譬耶。
先尼言我亦不說一切眾生(至)乃說一人各有一我。
案。僧亮曰。外道計我。有二種。一謂共。一謂遍。而先尼不計共。而言遍也。以終始不變。為一耳。寶亮曰。救義意謂。各有一我。不傷遍也。
佛言善男子若言一人(至)若不遍者是則無常。
案。僧亮曰。若各有自在之主。見聞應同。如令遍者。草樹亦應見聞也。
先尼言瞿曇一切眾生(至)佛得聞時天得應聞。
【現代漢語翻譯】 現代漢語譯本 報：什麼是修善？是爲了滅除惡行嗎？
先尼（Seniya，人名）說：瞿曇（Gotama，釋迦牟尼的姓）啊，在我的教法中，我（至）修習各種善法，便能生於天上。
案：僧亮（Sengliang，人名）說：後面會說，『未得道時，是作；得道時，則是常』，因此才說『我』是二元的。我的理解是『我』不是二元的。
佛說：善男子，如你所說（至）如果『作身』不存在，又怎麼能說是『遍』呢？
案：僧亮說：『遍』指的是遍及三世。如果先是無常，后是常，那麼『作身』就存在『身』，『我』滅亡，『身』就不存在了。
瞿曇啊，我所立的『我』也在『作』之中（至）因此，我的『我』既是『遍』，也是『常』。
案：僧亮說：意思是說，在『作』的時候不失去『遍』，在『滅』的時候不失去『常』。用房屋比喻身體，用房屋的主人比喻『我』。房屋被燒燬，主人搬出，主人是常住的，房屋是無常的，這有什麼過錯呢？寶亮（Baoliang，人名）說：可以用世俗的說法來證明，世人也說燒燬房屋，不說燒燬主人。
佛說：善男子，如你所說『我』（至）這便是違背世間法和出世間法。
案：僧亮說：世間的虛空是『遍』的，常與無常、色與非色，都存在於虛空之中。如果你的『我』也是這樣，那麼就應該遍及常與無常、色與非色。怎麼能用人的房屋不遍及一切來作比喻呢？
先尼說：我也不說一切眾生（至）而是說一個人各自有一個『我』。
案：僧亮說：外道計算『我』，有兩種，一種認為是共同的，一種認為是普遍的。而先尼不認為是共同的，而是認為是普遍的。以從始至終不變，作為『一』的依據。寶亮說：救義的意思是說，各自有一個『我』，並不妨礙『遍』的性質。
佛說：善男子，如果說一個人（至）如果不『遍』，那就是無常。
案：僧亮說：如果各自有自在的主宰，那麼見聞應該相同。如果說『遍』，那麼草木也應該有見聞。
先尼說：瞿曇啊，一切眾生（至）佛陀聽到時，天人也應該聽到。
【English Translation】 English version Report: What is cultivating goodness? Is it to eliminate evil?
Seniya said: Gotama, in my Dharma, I (to) cultivate all kinds of good deeds and be born in heaven.
Note: Sengliang said: Later it will be said, 'Before attaining the Dao, it is 'making'; when attaining the Dao, it is 'constant'.' Therefore, it is said that 'I' is dualistic. My understanding is that 'I' is not dualistic.
The Buddha said: Good man, as you said (to) If the 'made body' does not exist, how can it be said to be 'pervasive'?
Note: Sengliang said: 'Pervasive' refers to pervading the three worlds. If it is impermanent first and then constant, then the 'made body' has a 'body', and when 'I' disappears, the 'body' does not exist.
Gotama, the 'I' that I establish is also in the 'making' (to) Therefore, my 'I' is both 'pervasive' and 'constant'.
Note: Sengliang said: It means that in 'making', it does not lose 'pervasiveness', and in 'extinction', it does not lose 'constancy'. Use a house to compare to the body, and use the owner of the house to compare to 'I'. The house is burned down, and the owner moves out. The owner is permanent, and the house is impermanent. What's wrong with that? Baoliang said: It can be proved by secular sayings. People also say burn down the house, not burn down the owner.
The Buddha said: Good man, as you said 'I' (to) This is contrary to worldly and transcendental laws.
Note: Sengliang said: The void in the world is 'pervasive', and permanence and impermanence, form and non-form, all exist in the void. If your 'I' is like this, then it should pervade permanence and impermanence, form and non-form. How can you use the fact that a person's house does not pervade everything as an analogy?
Seniya said: I am not saying that all sentient beings (to) but that each person has an 'I'.
Note: Sengliang said: There are two types of calculations of 'I' by outsiders, one is considered common, and the other is considered universal. But Seniya does not consider it common, but considers it universal. Taking unchanging from beginning to end as the basis of 'one'. Baoliang said: The meaning of saving righteousness is that each person has an 'I', which does not hinder the nature of 'pervasiveness'.
The Buddha said: Good man, if you say one person (to) If it is not 'pervasive', then it is impermanent.
Note: Sengliang said: If each has a free master, then seeing and hearing should be the same. If it is said to be 'pervasive', then grass and trees should also have seeing and hearing.
Seniya said: Gotama, all sentient beings (to) When the Buddha hears it, the devas should also hear it.
案。僧亮曰。救義云。我遇法則善。遇非法則惡。不得等也。
佛言善男子法與非法(至)何以故業平等故。
案。寶亮曰。將欲為難。先定其法是業非業耶。答云。是業所作。言若是業作。即是同法。云何言異耶。
先尼言瞿曇譬如一室(至)其明無差喻眾生我。
案。僧亮曰。救義云。百燈同室。明遍而炷不遍。不可以明遍。責炷亦應遍也。百人百我。我雖遍。而法非法不遍。
佛言善男子汝說燈明(至)何得復以炷明為喻。
案。僧亮曰。炷是明。離炷無明。汝所言法及非法。則不如是。云何以一譬異耶。
善男子汝意若謂炷之與明(至)法非法我三事即一。
案。僧亮曰。上受異炷之明。今說明不異炷。于汝非譬。於我是譬。何者。炷是假名。以色觸為體。色即是明。明不異炷。我是假名。以二法為體。我不異二法也。寶亮曰。以即事為難。若謂炷明不相關者。現見炷大明盛。離炷無明也。
先尼言瞿曇汝引燈喻(至)於我則吉于汝不吉。
案。僧亮曰。外道謂。法有定性。吉則定吉。不吉則一切不吉也。佛破之云。我無定執。教汝離執也。
先尼言瞿曇汝先責我(至)以是推之真是不平等。
案。僧亮曰。反難云。若佛以
【現代漢語翻譯】 現代漢語譯本： 案（àn）：僧亮（Sēng Liàng）說，救義（Jiù Yì）認為：『我』遇到法則為善，遇到非法則為惡，不能等同。
佛言：『善男子，法與非法（乃至）何以故業平等故。』
案：寶亮（Bǎo Liàng）說，將要發難，先確定其法是業還是非業？回答說：『是業所作。』說若是業所作，即是同法，為何說不同呢？
先尼（Xiān Ní）言：『瞿曇（Qútán），譬如一室（乃至）其明無差，喻眾生我。』
案：僧亮說，救義認為：百燈同室，光明遍佈而燈炷不遍佈，不可以光明遍佈，就責怪燈炷也應該遍佈。百人百我，『我』雖遍佈，而法非法不遍佈。
佛言：『善男子，汝說燈明（乃至）何得復以炷明為喻？』
案：僧亮說，燈炷是光明，離開燈炷就沒有光明。你所說的法及非法，則不如這樣，為何用一個比喻不同的事物呢？
『善男子，汝意若謂炷之與明（乃至）法非法我三事即一。』
案：僧亮說，上面接受不同燈炷的光明，現在說光明不異於燈炷，對於你來說不是比喻，對於我來說是比喻。為什麼呢？燈炷是假名，以色觸為體，色即是光明，光明不異於燈炷。『我』是假名，以二法為體，『我』不異於二法。寶亮說，以即事發難，若認為燈炷與光明不相關聯，現在看見燈炷大則光明盛，離開燈炷就沒有光明。
先尼言：『瞿曇，汝引燈喻（乃至）於我則吉，于汝不吉。』
案：僧亮說，外道認為，法有定性，吉則一定吉，不吉則一切不吉。佛破斥他說：『我沒有固定的執著，教你離開執著。』
先尼言：『瞿曇，汝先責我（乃至）以是推之，真是不平等。』
案：僧亮說，反過來責難說，如果佛以
【English Translation】 English version: Note: Sēng Liàng said, Jiù Yì argued: 'I' encounter Dharma (law, principle) then it is good, encounter non-Dharma then it is evil, they cannot be equated.'
The Buddha said: 'Good man, Dharma and non-Dharma (up to) why are karmas equal?'
Note: Bǎo Liàng said, intending to raise a difficulty, first determine whether the Dharma in question is karma or non-karma? The answer is: 'It is made by karma.' If it is made by karma, then it is the same Dharma, why say it is different?
Xiān Ní said: 'Gautama (Qútán), it is like a room (up to) its brightness is without difference, a metaphor for the 'I' of sentient beings.'
Note: Sēng Liàng said, Jiù Yì argued: A hundred lamps in the same room, the light pervades but the wicks do not pervade. One cannot, because the light pervades, demand that the wicks also pervade. A hundred people, a hundred 'I's, although the 'I' pervades, Dharma and non-Dharma do not pervade.
The Buddha said: 'Good man, you speak of the lamp's light (up to) how can you again use the wick's light as a metaphor?'
Note: Sēng Liàng said, the wick is light, without the wick there is no light. What you speak of as Dharma and non-Dharma is not like this, why use one to compare different things?
'Good man, if you think that the wick and the light (up to) Dharma, non-Dharma, and 'I' are three things that are one.'
Note: Sēng Liàng said, above, you accepted the light of different wicks, now you say the light is not different from the wick. For you, it is not a metaphor; for me, it is a metaphor. Why? The wick is a provisional name, with form and touch as its substance. Form is light, light is not different from the wick. 'I' is a provisional name, with two Dharmas as its substance, 'I' is not different from the two Dharmas. Bǎo Liàng said, using the immediate matter to raise a difficulty, if you think the wick and the light are unrelated, now you see that when the wick is large, the light is abundant, without the wick there is no light.
Xiān Ní said: 'Gautama, your use of the lamp as a metaphor (up to) is auspicious for me, but not auspicious for you.'
Note: Sēng Liàng said, the heretic thinks that Dharma has a fixed nature, auspicious is definitely auspicious, not auspicious is entirely not auspicious. The Buddha refuted him, saying: 'I have no fixed attachment, I teach you to leave attachment.'
Xiān Ní said: 'Gautama, you first blamed me (up to) from this, it can be inferred that it is truly unequal.'
Note: Sēng Liàng said, counter-challenging, if the Buddha uses
執為非。不報為是。即不平。
佛言善男子如我不平(至)同諸聖人得平等故。
案。僧亮曰。生死以執著為累。我以無報為是。汝以無執為非。今破汝非。即是兩吉。豈不平乎。
先尼言瞿曇我常是平(至)云何言我是不平耶。
案。僧亮曰。以己所計遍為平等。
善男子汝亦說言當受地獄(至)何因緣故說我作耶。
案。僧亮曰。我以自在為義。云何造惡不作善耶。
善男子眾生苦樂實從因緣(至)乃至身根亦復如是。
案。僧亮曰。作從我而作者。我即無常也。
汝意若謂我雖能見(至)汝立我見亦復如是。
案。僧亮曰。火因花燒。非花燒也。識因眼見。非眼見也。
先尼言瞿曇如人執鐮(至)一切煩惱亦應如是。
案。僧亮曰。鐮人各異。能有所作。離眼無我。現事可驗。
先尼言瞿曇我有二種(至)既滅壞已終不更生。
案。僧亮曰。又立苦樂之我作我。若無知時。作煩惱受苦也。知時則修道斷結也。
佛言善男子所言知者(至)一切畜生何故不得。
案。僧亮曰。我則本來清凈。不為苦縛。不應為樂。而修諸善。而求解脫。若謂不從因緣者。畜生亦應得。
先尼言瞿曇若無我者(至)及有
【現代漢語翻譯】 現代漢語譯本： 執著于錯誤。不報復就是正確的。這就是不公平。
佛說：『善男子，正如我不公平，（以至於）與諸位聖人一樣獲得平等。』
註釋：僧亮說：『生死輪迴是因為執著而造成的累贅。我認為不報復是對的。你認為沒有執著是錯的。現在破除你的錯誤，就是兩全其美。難道不公平嗎？』
先尼說：『瞿曇（Gautama，佛陀的稱號），我一直是公平的，（以至於）為什麼說我不公平呢？』
註釋：僧亮說：『因為他把自己所認為的普遍視為平等。』
『善男子，你也說過應當承受地獄（之苦），（以至於）是什麼因緣讓你說是我造成的呢？』
註釋：僧亮說：『我以自在為意義。為什麼造惡而不行善呢？』
『善男子，眾生的苦樂實際上是從因緣（Hetupratyaya，原因和條件）而來的，（以至於）乃至身體的根源也是如此。』
註釋：僧亮說：『如果說造作是從我而來的，那麼我就成了無常的了。』
『你的意思是說我雖然能看見，（以至於）你建立的我見也是如此。』
註釋：僧亮說：『火是因為花而燃燒，但不是花在燃燒。意識是因為眼睛而看見，但不是眼睛在看見。』
先尼說：『瞿曇，就像人拿著鐮刀，（以至於）一切煩惱也應該如此。』
註釋：僧亮說：『鐮刀和人是不同的，能夠有所作為。離開眼睛就沒有我，現在的事情可以驗證。』
先尼說：『瞿曇，我有兩種（我），（以至於）既然滅壞了就終究不會再生。』
註釋：僧亮說：『又建立苦樂的我來作為我。如果無知的時候，就造作煩惱而受苦。知的時候就修道斷除煩惱。』
佛說：『善男子，所說的知者，（以至於）一切畜生為什麼不能得到呢？』
註釋：僧亮說：『我本來是清凈的，不被苦所束縛，不應該爲了快樂而修諸善，而求解脫。如果說不是從因緣而來的，那麼畜生也應該得到。』
先尼說：『瞿曇，如果沒有我，（以至於）及有』
【English Translation】 English version: To cling to what is wrong. To not retaliate is right. That is unfair.
The Buddha said: 'Good man, just as I am unfair, (so that) I attain equality with all the sages.'
Annotation: Sengliang said: 'Birth and death are a burden caused by attachment. I consider not retaliating to be right. You consider not having attachment to be wrong. Now, refuting your wrong is a win-win. Isn't that fair?'
Seni said: 'Gautama (Buddha's title), I have always been fair, (so that) why do you say I am unfair?'
Annotation: Sengliang said: 'Because he universally regards what he considers to be equal as equality.'
'Good man, you also said that one should endure the suffering of hell, (so that) what causes you to say that I created it?'
Annotation: Sengliang said: 'I take self-mastery as the meaning. Why create evil and not do good?'
'Good man, the suffering and happiness of sentient beings actually come from causes and conditions (Hetupratyaya, cause and condition), (so that) even the roots of the body are also like this.'
Annotation: Sengliang said: 'If it is said that creation comes from me, then I become impermanent.'
'If you mean that although I can see, (so that) your established view of self is also like this.'
Annotation: Sengliang said: 'Fire burns because of the flower, but it is not the flower that is burning. Consciousness sees because of the eye, but it is not the eye that is seeing.'
Seni said: 'Gautama, just as a person holds a sickle, (so that) all afflictions should also be like this.'
Annotation: Sengliang said: 'The sickle and the person are different, able to do something. Without the eye, there is no self, and present matters can be verified.'
Seni said: 'Gautama, I have two kinds (of self), (so that) once destroyed, they will never be reborn.'
Annotation: Sengliang said: 'Again, establish the self of suffering and happiness as the self. If there is ignorance, then create afflictions and suffer. When there is knowledge, then cultivate the path and cut off the knots of affliction.'
The Buddha said: 'Good man, what is said to be knowing, (so that) why can't all animals obtain it?'
Annotation: Sengliang said: 'I am originally pure, not bound by suffering, and should not cultivate all good deeds for the sake of happiness, and seek liberation. If it is said that it does not come from causes and conditions, then animals should also obtain it.'
Seni said: 'Gautama, if there is no self, (so that) and there is'
我所我作我受。
案。僧亮曰。先尼三事證我。義可立極此也。
先尼言瞿曇說無我我所何緣復說常樂我凈。
案。僧亮曰。及咨所疑也。
佛言善男子我亦不說(至)我今宣說常樂我凈。
案。僧亮曰。先尼心樂四法。以我為常樂。若我從倒說。內外皆無。故問云。瞿曇何緣。復說常耶。今答云。滅內外入。名之為凈。非求無常也。汝以內外入是常。所以是倒也。
先尼言世尊唯愿大慈(至)一切煩惱先當離慢。
案。僧亮曰。先尼慢重。先令離重。輕者自滅也。
先尼言世尊如是如是(至)清凈梵行證阿羅漢果。
案。僧亮曰。雖離諸見。于諸陰中。愛心未盡。起眾生想。今觀諸陰。無自性。無他性。法心滅故。眾生想滅。
外道眾中復有梵志(至)瞿曇何故默然不答。
案。寶亮曰。迦葉計。身則異命。命則異身。身雖無常。其命是常。命是常故。中間所以不斷也。
善男子我說身命皆從因緣(至)一向而說身異命異。
案。僧亮曰。一切皆從緣生。是無常法。所以言即是者。不離身有命。不離命有身也。身異命異者。身當法體。命談始終如此。
梵志言世尊唯愿為我(至)經五日已得阿羅漢果。
案。僧亮曰
【現代漢語翻譯】 現代漢語譯本：我所擁有、我所做、我所承受。
案：僧亮說：『先尼用三件事來驗證『我』，這個『我』的意義可以作為立論的根本。』
先尼說：『喬達摩（Gautama，釋迦牟尼的姓）說沒有『我』和『我所』，為何又說常、樂、我、凈呢？』
案：僧亮說：『這是諮詢他所疑惑的地方。』
佛說：『善男子，我也沒有說……（至）我現在宣說常、樂、我、凈。』
案：僧亮說：『先尼心中喜愛四法，以『我』為常樂。如果『我』是從顛倒的知見來說，內外皆空無所有。所以他問：『喬達摩，為何又說常呢？』現在回答說：『滅除內外之入，就叫做凈。』不是追求無常。你以內外之入為常，所以是顛倒的。』
先尼說：『世尊，唯愿您大慈大悲……（至）一切煩惱，首先應當去除傲慢。』
案：僧亮說：『先尼的傲慢很重，所以先讓他去除傲慢，輕微的煩惱自然就會消滅。』
先尼說：『世尊，正是這樣，正是這樣……（至）清凈的梵行，證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖人）。』
案：僧亮說：『雖然離開了各種見解，但在諸陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）中，愛心還沒有完全斷盡，所以會產生眾生之想。現在觀察諸陰，沒有自性，沒有他性，法心滅除，所以眾生之想也滅除。』
外道眾中又有一位梵志（Brahmin，古印度婆羅門種姓的人）……（至）喬達摩為何沉默不答？』
案：寶亮說：『迦葉認為，身體和生命是不同的，生命和身體也是不同的。身體雖然無常，但生命是常。因為生命是常，所以中間不會斷絕。』
善男子，我說身命都是從因緣（Hetupratyaya，事物產生的條件和關係）而生……（至）一概而論地說身體和生命是不同的。
案：僧亮說：『一切都是從因緣而生，這是無常之法。所以說『即是』，是指不離身體而有生命，不離生命而有身體。說『身異命異』，是指身體是當下的法體，生命是談論始終，就是這樣。』
梵志說：『世尊，唯愿您為我……（至）經過五天，就證得了阿羅漢果。』
案：僧亮說：
【English Translation】 English version: What I possess, what I do, what I experience.
Note: Sengliang said, 'Xianni uses three things to verify 'I,' and the meaning of this 'I' can be established as the foundation of the argument.'
Xianni said, 'Gautama (Gautama, the surname of Sakyamuni) said there is no 'I' and 'what belongs to me,' why then do you speak of permanence, bliss, self, and purity?'
Note: Sengliang said, 'This is to inquire about what he doubts.'
The Buddha said, 'Good man, I also did not say... (to) I now proclaim permanence, bliss, self, and purity.'
Note: Sengliang said, 'Xianni's mind loves the four qualities, taking 'I' as permanence and bliss. If 'I' is spoken of from a reversed view, both inside and outside are empty and without anything. Therefore, he asks: 'Gautama, why do you speak of permanence again?' Now the answer is: 'Extinguishing the entrances of inside and outside is called purity.' It is not seeking impermanence. You take the entrances of inside and outside as permanent, therefore it is reversed.'
Xianni said, 'World Honored One, may your great compassion... (to) All afflictions, one should first abandon arrogance.'
Note: Sengliang said, 'Xianni's arrogance is heavy, so first let him remove arrogance, and minor afflictions will naturally disappear.'
Xianni said, 'World Honored One, it is so, it is so... (to) Pure Brahma conduct, attaining the fruit of Arhat (Arhat, a saint who has exhausted afflictions and attained liberation).'
Note: Sengliang said, 'Although he has left behind various views, in the Skandhas (Skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness), the love has not been completely exhausted, so the thought of sentient beings arises. Now observing the Skandhas, there is no self-nature, no other-nature, the mind of Dharma is extinguished, so the thought of sentient beings is also extinguished.'
Among the non-Buddhist crowd, there was also a Brahmin (Brahmin, a person of the Brahmin caste in ancient India)... (to) Why does Gautama remain silent and not answer?'
Note: Baoliang said, 'Kasyapa believes that the body and life are different, and life and body are also different. Although the body is impermanent, life is permanent. Because life is permanent, it will not be interrupted in between.'
Good man, I say that body and life both arise from causes and conditions (Hetupratyaya, the conditions and relationships for the arising of things)... (to) Generally speaking, the body and life are different.
Note: Sengliang said, 'Everything arises from causes and conditions, this is the law of impermanence. Therefore, saying 'is,' means that life is not separate from the body, and the body is not separate from life. Saying 'body is different from life,' means that the body is the present Dharma body, and life is talking about the beginning and the end, that's how it is.'
The Brahmin said, 'World Honored One, may you for me... (to) After five days, he attained the fruit of Arhat.'
Note: Sengliang said:
。聞法反迷。悟道證也。
外道眾中復有梵志名曰富那(至)非如去非不如去。
案。寶亮曰。富那計六十二見。就五陰上。計一陰作四句。四五凡二十也。如去不如去。亦如此。應三法成六十。此妄計。皆以斷常為本。所以成六十二見。
佛言富那我不說世間虛實(至)不得說有東西南北。
案。寶亮曰。若虛懷于萬法。則明識四諦。離生死繫縛。
富那言請說一喻唯愿聽采(至)漏盡證得阿羅漢果。
案。寶亮曰。便開悟也。大村譬四諦。娑羅林喻二十五有生死。夫生死是理外之法故況之外也。中有一樹。喻佛昔凡夫時也。先林而生者。喻昔二十五有眾生。后修十地無漏法也。足一百年者。謂十地行也。是時林主灌之以水者。過去諸佛。為己外緣。進生己善。或授之別記也。其樹陳朽。下譬佛斷煩惱障盡也。唯貞實在者。虛偽生死。五陰既盡。唯余神明妙本。無為法性。真實法在也。外道設譬。領悟如此。況復學者。而不仰信者耶。
大般涅槃經集解卷第七十 大正藏第 37 冊 No. 1763 大般涅槃經集解
大般涅槃經集解卷第七十一
梵志名凈第六 犢子梵志第七 納衣梵志第八 弘廣婆羅門第九 阿難為魔所嬈事 說阿難初為侍者
【現代漢語翻譯】 聞法反而更加迷惑，領悟正道才能證得真諦。
外道眾中有一位名叫富那（Purana，六師外道之一）的梵志說：『既不能說如來是去，也不能說如來是不去。』
寶亮法師解釋說：富那（Purana）的理論基於六十二種邪見，這些邪見又基於五陰（色、受、想、行、識）之上。他將每一陰分為四句，四乘五總共二十句。『如去』和『不如去』也是如此推論。這樣，三法（過去、現在、未來）就形成了六十種邪見。這些虛妄的推論都以斷滅和常恒為根本，因此形成了六十二種邪見。
佛陀告訴富那（Purana）：『我不說世間是虛幻的還是真實的，』一直到『不能說有東西南北這些方位。』
寶亮法師解釋說：如果能以空性的心態來對待萬法，就能明瞭四諦（苦、集、滅、道），從而脫離生死的束縛。
富那（Purana）說：『請允許我說一個比喻，希望您能聽取並採納，』一直到『煩惱斷盡，證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。』
寶亮法師解釋說：這樣就開悟了。大村莊比喻四諦（苦、集、滅、道），娑羅林比喻二十五有（三界中的二十五種存在狀態，包括地獄、餓鬼、畜生、人、天等）。生死是理外的法，所以用外在的事物來比喻。林中有一棵樹，比喻佛陀過去還是凡夫的時候。先於樹林而生長的，比喻過去的二十五有眾生。後來修習十地（菩薩修行的十個階段）的無漏法。足足一百年，指的是十地之行。當時林主用水灌溉樹木，指的是過去的諸佛，作為自己的外緣，促進自己善行的增長，或者授予自己授記。那棵陳舊腐朽的樹，比喻佛陀斷盡煩惱障。只有真實存在的，虛偽的生死，五陰（色、受、想、行、識）既然已經斷盡，只剩下神明妙本，無為法性，真實法存在。外道通過比喻，領悟了真理。更何況是佛教學者，難道會不仰信嗎？
《大般涅槃經集解》卷第七十 《大正藏》第37冊 No. 1763 《大般涅槃經集解》
《大般涅槃經集解》卷第七十一
梵志名凈第六 犢子梵志第七 納衣梵志第八 弘廣婆羅門第九 阿難為魔所嬈事 說阿難初為侍者
【English Translation】 Hearing the Dharma leads to further confusion; only through understanding the path can one attain enlightenment.
Among the non-Buddhist practitioners, there was a Brahmin named Purana (one of the Six Heretical Teachers) who said: 'One cannot say that the Tathagata (another name for the Buddha) goes, nor can one say that the Tathagata does not go.'
Bao Liang explains: Purana's theory is based on sixty-two wrong views, which in turn are based on the Five Skandhas (form, feeling, perception, mental formations, consciousness). He divides each skandha into four statements, four times five totaling twenty statements. The same reasoning applies to 'goes' and 'does not go.' Thus, the three times (past, present, future) form sixty wrong views. These false speculations are all rooted in annihilationism and eternalism, hence forming the sixty-two wrong views.
The Buddha said to Purana: 'I do not say that the world is empty or real,' all the way to 'one cannot say there are directions such as east, west, south, and north.'
Bao Liang explains: If one can approach all phenomena with a mind of emptiness, one can understand the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), thereby escaping the bonds of birth and death.
Purana said: 'Please allow me to offer a metaphor, I hope you will listen and consider it,' all the way to 'exhausting all defilements and attaining the fruit of Arhat (a saint who has exhausted all defilements and attained liberation).'
Bao Liang explains: This is how enlightenment is attained. The large village is a metaphor for the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), and the Sala forest is a metaphor for the Twenty-Five Existences (twenty-five states of existence in the Three Realms, including hells, hungry ghosts, animals, humans, and heavens). Birth and death are phenomena outside of reason, so they are illustrated with external things. The tree in the forest is a metaphor for the Buddha when he was still an ordinary person. Those who were born before the forest are a metaphor for the sentient beings of the Twenty-Five Existences in the past. Later, they cultivated the undefiled Dharma of the Ten Bhumis (the ten stages of a Bodhisattva's practice). The full one hundred years refers to the practice of the Ten Bhumis. The forest owner irrigating the trees with water refers to the Buddhas of the past, serving as external conditions to promote the growth of one's own good deeds, or bestowing predictions of Buddhahood. The old and decaying tree is a metaphor for the Buddha exhausting the obstacles of afflictions. Only what is truly real remains; the false birth and death, the Five Skandhas (form, feeling, perception, mental formations, consciousness) having been exhausted, only the wondrous essence of the spirit remains, the unconditioned Dharma-nature, the true Dharma exists. The non-Buddhist, through the metaphor, understood the truth. How much more so should Buddhist scholars not believe and revere it?
《Mahaparinirvana Sutra Collected Commentaries》 Volume 70 《Taisho Tripitaka》 Volume 37 No. 1763 《Mahaparinirvana Sutra Collected Commentaries》
《Mahaparinirvana Sutra Collected Commentaries》 Volume 71
Brahmin Named Pure Sixth, Vatsa Brahmin Seventh, Ragged Robe Brahmin Eighth, Hong Guang Brahmin Ninth, Ananda Disturbed by Mara, Explanation of Ananda's Initial Service
緣起 為須跋陀說法
憍陳如品下
復有梵志名曰清凈(至)乃至非如去非不如去。
案。僧亮曰。聞常無常。並是倒。不知倒之所由。故問也。寶亮曰。論義更無所執。直捉六十二見。來問也。佛即為說所以離六十二見之方。於是而悟羅漢道。
梵志言瞿曇眾生知何法故(至)是人能知常與無常。
案。僧亮曰。知何法者。已知病起。次問滅病之方。
梵志言世尊我已知解(至)諸漏永盡得阿羅漢果。
案。僧亮曰。因在先名故也。果在後名新也。
犢子梵志復作是言(至)彼若問者當隨意答。
案。僧亮曰。犢子以所見問佛。欲觀其同異耳。外道所見不同。或說無善惡果報。或說有善惡無道。或說有道不修得。或說男得女不得。或說出家得在家不得。或說離欲。得在欲不得。二問也。寶亮曰。亦無定執也。佛所以默者。欲申己之跡。非置答之謂也。
佛言犢子善哉善哉(至)平等雨于優婆塞優婆夷。
案。僧亮曰。三種善不善。及十種善不善者。三是出世。十通世間也。寶亮曰。佛今答起三善離十惡。終斷一切障。成聖道也。
世尊若諸外道欲來出家(至)還其尸所大設供養。
案。僧亮曰。四月試者。外道本異見。假服偷法
【現代漢語翻譯】 現代漢語譯本 緣起：為須跋陀(Subhadda)說法
憍陳如(Kaundinya)品下
復有梵志(Brahmin)名曰清凈（至）乃至非如去非不如去。
案。僧亮曰。聞常無常。並是倒。不知倒之所由。故問也。寶亮曰。論義更無所執。直捉六十二見。來問也。佛即為說所以離六十二見之方。於是而悟羅漢(Arhat)道。
梵志言瞿曇(Gautama)眾生知何法故（至）是人能知常與無常。
案。僧亮曰。知何法者。已知病起。次問滅病之方。
梵志言世尊我已知解（至）諸漏永盡得阿羅漢果。
案。僧亮曰。因在先名故也。果在後名新也。
犢子(Vacchagotta)梵志復作是言（至）彼若問者當隨意答。
案。僧亮曰。犢子以所見問佛。欲觀其同異耳。外道所見不同。或說無善惡果報。或說有善惡無道。或說有道不修得。或說男得女不得。或說出家得在家不得。或說離欲。得在欲不得。二問也。寶亮曰。亦無定執也。佛所以默者。欲申己之跡。非置答之謂也。
佛言犢子善哉善哉（至）平等雨于優婆塞(Upasaka)優婆夷(Upasika)。
案。僧亮曰。三種善不善。及十種善不善者。三是出世。十通世間也。寶亮曰。佛今答起三善離十惡。終斷一切障。成聖道也。
世尊若諸外道欲來出家（至）還其尸所大設供養。
案。僧亮曰。四月試者。外道本異見。假服偷法
【English Translation】 English version Origin: Preaching to Subhadda
Chapter on Kaundinya (Kaundinya)
Again, there was a Brahmin (Brahmin) named Pure (to) even to neither going as it is nor not going as it is.
Note: Sengliang said: Hearing about permanence and impermanence are both delusions. Not knowing the cause of the delusion, hence the question. Baoliang said: In debate, there is no fixed position, directly grasping the sixty-two views to question. The Buddha then explained the method to be free from the sixty-two views, and thus he awakened to the path of the Arhat (Arhat).
The Brahmin (Brahmin) said: Gautama (Gautama), by knowing what Dharma (Dharma) do beings (to) this person can know permanence and impermanence.
Note: Sengliang said: Knowing what Dharma (Dharma) means already knowing the cause of the illness. Next, asking for the method to eliminate the illness.
The Brahmin (Brahmin) said: World Honored One, I already understand (to) all outflows are forever exhausted, attaining the fruit of Arhat (Arhat).
Note: Sengliang said: The cause is named first, hence the name. The fruit is named later, hence the new name.
The Vacchagotta (Vacchagotta) Brahmin (Brahmin) again said (to) if they ask, answer as you please.
Note: Sengliang said: Vacchagotta (Vacchagotta) asked the Buddha based on his views, wanting to observe their similarities and differences. The views of non-Buddhists are different. Some say there are no good or bad karmic results. Some say there are good and bad but no path. Some say there is a path but it cannot be attained without cultivation. Some say men can attain it but women cannot. Some say those who leave home can attain it but those who stay at home cannot. Some say those who are detached from desires can attain it but those who are attached to desires cannot. These are two questions. Baoliang said: There is also no fixed position. The reason the Buddha remained silent was to express his own traces, not to avoid answering.
The Buddha said: Vacchagotta (Vacchagotta), excellent, excellent (to) equally rains upon Upasakas (Upasaka) and Upasikas (Upasika).
Note: Sengliang said: The three kinds of good and non-good, and the ten kinds of good and non-good, three are transcendent, and ten are common to the world. Baoliang said: The Buddha now answers to arise three good and leave ten evils, ultimately cutting off all obstacles, and accomplishing the holy path.
World Honored One, if those non-Buddhists want to leave home (to) return to their corpse and make great offerings.
Note: Sengliang said: Testing for four months means that non-Buddhists originally have different views, falsely wearing robes to steal the Dharma (Dharma).
。皆四月試。如其不爾。不必試也。寶亮曰。如優婆塞戒經云六月試。蓋隨機故。有此法耳。而犢子出家。於十五日後。方得初果者。感應之道。其事不同。著於此也。
納衣梵志復作是言(至)善不善身是義不然。
案。僧亮曰。說無因果。所以作闡提者。以其謂善惡有性。不從因緣。非無善惡故也。寶亮曰。尋眾生之始無源。故謂善惡皆自然也。
何以故如瞿曇說因煩惱故(至)皆有自性不從因緣。
案。僧亮曰。第一事。謂先後皆不可一時。以身類一切法。皆無因也。寶亮曰。先作三關難。第一定煩惱。舉身之先後也。
複次瞿曇堅是地性(至)自性故有非因緣生。
案。僧亮曰。第二以空類五大。以五大類一切也。寶亮曰。下舉七事證義也。此第一事。證各有自性也。
複次瞿曇世間之法(至)云何說言從於因緣。
案。僧亮曰。第三如木不由善惡。而性有曲直之用。五道性有善惡。隨生處而得名也。寶亮曰。第二證以用有定。故無因緣。
複次瞿曇一切眾生(至)一切法中各有自性。
案。僧亮曰。第四以類求物。各有性也。寶亮曰。第三證也。
複次瞿曇如瞿曇說(至)生一切法以自性故。
案。僧亮曰。第五以五塵非貪之
【現代漢語翻譯】 皆在四月進行測試。如果不符合這個條件，就不必進行測試。寶亮說：『如《優婆塞戒經》（Upasaka Precept Sutra）所說，六月進行測試，這是根據具體情況而定的，所以才有這種做法。』至於犢子（Vatsiputra）出家，在十五日之後才證得初果（Sotapanna），這是感應的道理，情況有所不同，記錄在這裡。
納衣梵志（Nagna Sramana）又這樣說：『善與不善，身體是這樣的道理是不對的。』
案：僧亮說：『這是在說沒有因果，所以才成為闡提（Icchantika）的原因，因為他們認為善惡有其固有的性質，不是從因緣產生的，並非說沒有善惡。』寶亮說：『追尋眾生的開始沒有源頭，所以認為善惡都是自然而然的。』
『為什麼呢？如瞿曇（Gautama，釋迦牟尼佛的姓）所說，因為煩惱的緣故，一切都有其自性，不是從因緣產生的。』
案：僧亮說：『第一件事，是指先後都不能同時存在，以身體來類比一切法，都是沒有原因的。』寶亮說：『先提出三個關鍵的難題，第一是確定煩惱，舉出身的先後為例。』
『再次，瞿曇（Gautama）認為堅硬是地的性質，因為自性的緣故而存在，不是因緣所生。』
案：僧亮說：『第二是用空來類比五大（地、水、火、風、空），用五大來類比一切。』寶亮說：『下面舉出七件事來證明這個道理。這是第一件事，證明各自有其自性。』
『再次，瞿曇（Gautama）認為世間的法則，怎麼能說是由因緣產生的呢？』
案：僧亮說：『第三，如同木頭不是因為善惡，而是因為其性質有曲直的用途。五道（地獄、餓鬼、畜生、人、天）的性質有善惡，隨著所生的處所而得名。』寶亮說：『第二件事證明，因為用途是固定的，所以沒有因緣。』
『再次，瞿曇（Gautama）認為一切眾生，一切法中各有自性。』
案：僧亮說：『第四，以類別來尋求事物，各有其性質。』寶亮說：『這是第三件事證明。』
『再次，瞿曇（Gautama）如瞿曇（Gautama）所說，產生一切法是因為自性的緣故。』
案：僧亮說：『第五，用五塵（色、聲、香、味、觸）不是貪的原因來證明。』
【English Translation】 All tests are conducted in the fourth month. If this condition is not met, there is no need to test. Bao Liang said: 'As the Upasaka Precept Sutra says, tests are conducted in the sixth month, which is based on specific circumstances, hence this practice.' As for Vatsiputra's ordination, attaining the first fruit (Sotapanna) after fifteen days, this is the principle of resonance, and the situation is different, recorded here.
The Nagna Sramana further said: 'Good and not-good, the body being such a principle is incorrect.'
Note: Seng Liang said: 'This is saying there is no cause and effect, which is why one becomes an Icchantika, because they believe that good and evil have their inherent nature, not arising from conditions, not saying there is no good and evil.' Bao Liang said: 'Tracing the beginning of sentient beings, there is no source, so it is believed that good and evil are natural.'
'Why is that? As Gautama (the surname of Shakyamuni Buddha) said, because of afflictions, everything has its own nature, not arising from conditions.'
Note: Seng Liang said: 'The first matter refers to the fact that before and after cannot exist simultaneously, using the body to analogize all dharmas, all without cause.' Bao Liang said: 'First, three key difficulties are raised, the first being to determine afflictions, using the sequence of the body as an example.'
'Again, Gautama (Gautama) believes that hardness is the nature of earth, existing because of its own nature, not born of conditions.'
Note: Seng Liang said: 'The second is to use emptiness to analogize the five great elements (earth, water, fire, wind, space), using the five great elements to analogize everything.' Bao Liang said: 'Below, seven matters are cited to prove this principle. This is the first matter, proving that each has its own nature.'
'Again, Gautama (Gautama) believes that the laws of the world, how can it be said that they arise from conditions?'
Note: Seng Liang said: 'Third, like wood, not because of good or evil, but because its nature has uses of crookedness and straightness. The nature of the five paths (hell, hungry ghosts, animals, humans, gods) has good and evil, named according to the place of birth.' Bao Liang said: 'The second matter proves that because the use is fixed, there are no conditions.'
'Again, Gautama (Gautama) believes that all sentient beings, each has its own nature in all dharmas.'
Note: Seng Liang said: 'Fourth, seeking things by category, each has its own nature.' Bao Liang said: 'This is the third matter proving.'
'Again, Gautama (Gautama), as Gautama (Gautama) said, all dharmas arise because of their own nature.'
Note: Seng Liang said: 'Fifth, using the fact that the five dusts (form, sound, smell, taste, touch) are not the cause of greed to prove.'
因。食瞋自生也。寶亮曰。第四事也。
複次瞿曇我見世人(至)各有自性不由因緣。
案。僧亮曰。第六謂。若有因。不應一同。而得苦樂二果也。寶亮曰。第五事也。
複次瞿曇世間小兒(至)一切諸法各有自性。
案。僧亮曰。第七謂。憂喜無因也。寶亮曰。第六事。
複次瞿曇世法有二(至)有自性故不從因緣。
案。僧亮曰。第八是故外計。虛空有用有名。莬角無用無名也。寶亮曰。第七事也。七事悉是證自然耳。
佛言善男子如汝所言(至)同五大者無有是處。
案。僧亮曰。先破第二。明諸大無常。故無性也。寶亮曰。若使萬法。從五大者。萬法無常。五大亦應無常也。
善男子汝言用處定故(至)說一切法有自性也。
案。僧亮曰。答第三也。若名義有因。實亦有因也。寶亮曰。答第二也。明竹木初生。本無箭鎙之性。工匠乃成。豈非因緣耶。
善男子汝言如龜陸生(至)無有自性無有一性。
案。僧亮曰。答第四也。明龜若無緣。亦可入火也。寶亮曰。答第三證。皆由行業。豈得無緣耶。
善男子汝言身為在先(至)何因緣故而作是難。
案。僧亮曰。答第一難也。汝性亦無前後。而我因緣。亦無先後。
【現代漢語翻譯】 現代漢語譯本 因：由嗔恨（chēn hèn，佛教中的一種負面情緒，指嗔怒、憎恨）而自然產生。寶亮（Bǎo Liàng，人名，可能是註釋者）說，這是第四件事。
其次，瞿曇（Qútán，即喬達摩·悉達多，釋迦牟尼佛的姓氏）啊，我看到世人……各有各的自性（zì xìng，事物自身固有的性質），不是由因緣（yīn yuán，佛教術語，指事物產生和存在的原因和條件）所決定的。
案：僧亮（Sēng Liàng，人名，可能是註釋者）說，第六種觀點認為，如果存在因，就不應該相同，卻得到苦和樂兩種結果。寶亮說，這是第五件事。
其次，瞿曇啊，世間的小孩……一切諸法（zhū fǎ，佛教術語，指一切事物和現象）各有各的自性。
案：僧亮說，第七種觀點認為，憂愁和喜悅沒有原因。寶亮說，這是第六件事。
其次，瞿曇啊，世間法（shì jiān fǎ，佛教術語，指世俗的事物和規律）有兩種……因為有自性，所以不是從因緣產生的。
案：僧亮說，第八種觀點是，因此外道（wài dào，佛教術語，指佛教以外的宗教或哲學）認為，虛空（xū kōng，佛教術語，指空無）有用有名，兔角（tù jiǎo，兔子角，比喻不存在的事物）無用無名。寶亮說，這是第七件事。這七件事都是爲了證明自然而然的道理。
佛說：善男子（shàn nán zǐ，佛教中對男性的尊稱），正如你所說……與五大（wǔ dà，佛教術語，指地、水、火、風、空五種構成物質世界的元素）相同是不可能的。
案：僧亮說，首先駁斥第二種觀點，說明諸大（zhū dà，指五大）是無常（wú cháng，佛教術語，指事物變化不定，沒有永恒不變的性質）的，所以沒有自性。寶亮說，如果萬法（wàn fǎ，佛教術語，指一切事物和現象）是從五大產生的，那麼萬法是無常的，五大也應該無常。
善男子，你說用途是固定的……說一切法（yī qiè fǎ，佛教術語，指一切事物和現象）有自性。
案：僧亮說，回答第三個問題。如果名義（míng yì，名稱和意義）有因，那麼實際也應該有因。寶亮說，回答第二個問題。說明竹木初生時，本來沒有箭和箭靶的性質，是工匠製造才成的，難道不是因緣嗎？
善男子，你說就像烏龜在陸地上生活……沒有自性，沒有一種固定的性質。
案：僧亮說，回答第四個問題。說明烏龜如果沒有因緣，也可以進入火中。寶亮說，回答第三個證明。都是由於行業（háng yè，指行為和業力），怎麼能沒有因緣呢？
善男子，你說身體是在先的……因為什麼因緣而提出這樣的疑問？
案：僧亮說，回答第一個難題。你的自性也沒有先後，而我的因緣，也沒有先後。
【English Translation】 English version Cause: Arises naturally from anger. Bǎo Liàng (a person's name, possibly a commentator) said, this is the fourth matter.
Furthermore, Gautama (Qútán, i.e., Gautama Siddhartha, the surname of Shakyamuni Buddha), I see people in the world... each has its own self-nature (zì xìng, the inherent nature of things), not determined by conditions (yīn yuán, a Buddhist term referring to the causes and conditions for the arising and existence of things).
Note: Sēng Liàng (a person's name, possibly a commentator) said, the sixth view is that if there is a cause, it should not be the same, yet one obtains both the results of suffering and happiness. Bǎo Liàng said, this is the fifth matter.
Furthermore, Gautama, the children in the world... all dharmas (zhū fǎ, a Buddhist term referring to all things and phenomena) each have their own self-nature.
Note: Sēng Liàng said, the seventh view is that sorrow and joy have no cause. Bǎo Liàng said, this is the sixth matter.
Furthermore, Gautama, worldly dharmas (shì jiān fǎ, a Buddhist term referring to worldly things and laws) are of two kinds... because they have self-nature, they do not arise from conditions.
Note: Sēng Liàng said, the eighth view is that therefore, externalists (wài dào, a Buddhist term referring to religions or philosophies outside of Buddhism) believe that emptiness (xū kōng, a Buddhist term referring to emptiness) is useful and has a name, and a rabbit's horn (tù jiǎo, rabbit horn, a metaphor for something that does not exist) is useless and has no name. Bǎo Liàng said, this is the seventh matter. All seven matters are to prove the principle of naturalness.
The Buddha said: Good man (shàn nán zǐ, a respectful term for men in Buddhism), as you say... it is impossible to be the same as the five great elements (wǔ dà, a Buddhist term referring to the five elements of earth, water, fire, wind, and space that constitute the material world).
Note: Sēng Liàng said, first refute the second view, explaining that the great elements (zhū dà, referring to the five great elements) are impermanent (wú cháng, a Buddhist term referring to the changing and non-eternal nature of things), so they have no self-nature. Bǎo Liàng said, if all dharmas (wàn fǎ, a Buddhist term referring to all things and phenomena) arise from the five great elements, then all dharmas are impermanent, and the five great elements should also be impermanent.
Good man, you say that the use is fixed... saying that all dharmas (yī qiè fǎ, a Buddhist term referring to all things and phenomena) have self-nature.
Note: Sēng Liàng said, answering the third question. If name and meaning (míng yì, name and meaning) have a cause, then reality should also have a cause. Bǎo Liàng said, answering the second question. Explaining that when bamboo and wood are first born, they originally do not have the nature of arrows and targets, but are made by craftsmen, is this not due to conditions?
Good man, you say that like a turtle living on land... there is no self-nature, there is no fixed nature.
Note: Sēng Liàng said, answering the fourth question. Explaining that if a turtle has no conditions, it can also enter the fire. Bǎo Liàng said, answering the third proof. All are due to karma (háng yè, referring to actions and karmic force), how can there be no conditions?
Good man, you say that the body is prior... for what reason do you raise such a question?
Note: Sēng Liàng said, answering the first difficulty. Your self-nature also has no before or after, and my conditions also have no before or after.
云何為難也。寶亮曰。破三證竟。答其上所執也。且一往總非。明不應為難也。
善男子一切眾生身及煩惱(至)皆從因緣無有自性。
案。僧亮曰。汝有一時。而無因果。我緣有一時。而有因果也。如炷之與明以下。若不見身因。便言無因者。汝亦不見瓶因。不應說泥是瓶因也。寶亮曰。正答也。云身及煩惱。一時而有。此言似不關眾生之始也。正應是捉十二因緣中。識枝時語也。夫受生為體。要須備起潤業潤生。若但有潤業。無潤生愛。則不為結報。故識支之起。雖由潤業。若不更起潤生。則報不相續。於時。身與煩惱。得言一時而有。雖復一時。要因煩惱而有身也。若言身不在先。知無因者。現見瓶等。不無因緣也。
善男子若言一切法(至)亦應如是精勤持戒。
案。僧亮曰。謂汝法能生名大。若無因緣。不應說大也。寶亮曰。身先因緣。亦同此也。
善男子汝言五大有定堅性(至)故不得說自性故堅。
案。僧亮曰。此等有香。香屬地故也。寶亮曰。重破初證也。彼以蘇[萉-巴+(日/(句-口+匕))]為地。而有時同水。豈有自性耶。
善男子白臘鉛錫銅鐵金銀(至)云何說言定名火性。
案。僧亮曰。此有明色。色屬火也。寶亮曰。火不定。以
【現代漢語翻譯】 現代漢語譯本： 什麼是為難呢？寶亮說：『破斥了三個論證之後，回答對方所堅持的觀點。』而且從一開始就完全否定，表明不應該為難。
『善男子，一切眾生的身體和煩惱（乃至）都從因緣而生，沒有自性。』
案：僧亮說：『你說有一個「一時」，卻沒有因果。我認為緣起有一個「一時」，並且有因果。』例如燈炷和光明以下的內容。如果看不見身體的因，就說沒有因，那麼你也看不見瓶子的因，不應該說泥土是瓶子的因。寶亮說：『這是正確的回答。』說身體和煩惱，一時而有，這話似乎與眾生的起始無關。應該是指十二因緣中，識支（consciousness）生起時的說法。受生以身體為根本，必須具備潤業（karma-moistening）和潤生（rebirth-moistening）。如果只有潤業，沒有潤生之愛，就不會形成結報。所以識支的生起，雖然由於潤業，如果不再次生起潤生，那麼果報就不會相續。在這個時候，身體和煩惱，可以說是一時而有。即使是一時，也要依靠煩惱而有身體。如果說身體不在先，就知道沒有因，那麼現在所見的瓶子等事物，並非沒有因緣。』
『善男子，如果說一切法（乃至）也應該這樣精勤地持戒。』
案：僧亮說：『你說你的法能夠產生「大」，如果沒有因緣，不應該說「大」。』寶亮說：『身體先於因緣，也與此相同。』
『善男子，你說五大（地、水、火、風、空）有固定的堅硬性質（乃至），所以不能說因為自性而堅硬。』
案：僧亮說：『這些東西有香味，香味屬於地大。』寶亮說：『這是再次破斥最初的論證。』對方以酥油為地大，但有時又像水一樣，怎麼會有自性呢？
『善男子，白蠟、鉛、錫、銅、鐵、金、銀（乃至），怎麼能說它們固定地屬於火性呢？』
案：僧亮說：『這些東西有光明，光明屬於火大。』寶亮說：『火性不定，因為……』
【English Translation】 English version: What is meant by 'making things difficult'? Bao Liang said, 'After refuting the three proofs, it is answering what the other party insists on.' Moreover, it is a complete denial from the beginning, indicating that it should not be made difficult.
'Good man, all sentient beings' bodies and afflictions (and so on) arise from causes and conditions, without inherent nature.'
Note: Seng Liang said, 'You say there is a 'one time' (a single moment), but no cause and effect. I believe that dependent origination has a 'one time', and there is cause and effect.' For example, the wick and the light below. If you do not see the cause of the body, and say there is no cause, then you also do not see the cause of the bottle, and should not say that the mud is the cause of the bottle. Bao Liang said, 'This is the correct answer.' Saying that the body and afflictions exist at one time seems unrelated to the beginning of sentient beings. It should refer to the statement in the twelve links of dependent origination, when the consciousness (識 zhī) arises. Rebirth takes the body as its foundation, and must be equipped with karma-moistening (潤業 rùn yè) and rebirth-moistening (潤生 rùn shēng). If there is only karma-moistening, without the love of rebirth-moistening, it will not form a karmic retribution. Therefore, although the arising of consciousness is due to karma-moistening, if rebirth-moistening does not arise again, then the karmic retribution will not continue. At this time, the body and afflictions can be said to exist at one time. Even if it is at one time, the body must rely on afflictions. If you say that the body is not first, and you know there is no cause, then the bottles and other things that are seen now are not without causes and conditions.'
'Good man, if you say that all dharmas (and so on) should also diligently uphold the precepts in this way.'
Note: Seng Liang said, 'You say that your dharma can produce 'greatness'. If there are no causes and conditions, you should not say 'greatness'.' Bao Liang said, 'The body precedes causes and conditions, and is the same as this.'
'Good man, you say that the five great elements (earth, water, fire, wind, space) have a fixed solid nature (and so on), so you cannot say that they are solid because of their inherent nature.'
Note: Seng Liang said, 'These things have fragrance, and fragrance belongs to the earth element.' Bao Liang said, 'This is another refutation of the initial proof.' The other party takes ghee as the earth element, but sometimes it is like water, how can it have inherent nature?
'Good man, beeswax, lead, tin, copper, iron, gold, silver (and so on), how can you say that they are fixedly of the fire element?'
Note: Seng Liang said, 'These things have light, and light belongs to the fire element.' Bao Liang said, 'The fire element is not fixed, because...'
流時水性。動時風性。熱時火性。堅時地性。亦非自性也。
善男子水性名流若水凍時(至)從因緣見非無因緣。
案。僧亮曰。是堅守性。故名為水。然流動性同。若動不失流守性。不名為為風耶。若動不名風以下。若濕多屬水。凍時堅多應屬地也。豈是從緣得名乎。寶亮曰。若凍時猶屬水者。波本因風而動。應名波為風若不名波為風。亦不應凍為水也。
善男子汝言非因五塵生貪(至)生貪解脫無有是處。
案。僧亮曰。答第五難。非因者。正因也。貪有二因者。覺觀是內因。六塵是外因。因內生外。
善男子汝言具足諸根(至)無有自性皆從因緣。
案。僧亮曰。答第六難。有好施而貧。慳貪而富。應與諸根同難。故先答后業果。正答根具大富。修時不兼。受報則別耳。
善男子如汝所言世間小兒(至)是身因緣煩惱與業。
案。僧亮曰。答第七難。若笑是自性。則應常笑。如火休熱。則常熱也。不答第八虛空菟角。皆置答也。
梵志言世尊如其是身(至)除三界煩惱得阿羅漢果。
案。僧亮曰。還請佛為說身因。聞即悟也。
復有婆羅門名曰弘廣(至)能發無上廣大之心。
案。僧亮曰。弘廣晦跡。引諸無知。應弘此經。時將顯
【現代漢語翻譯】 現代漢語譯本：流動時是水的性質，動盪時是風的性質，發熱時是火的性質，堅硬時是地的性質，這些都不是它們本來的自性。
善男子，水的性質名為流動，如果水結冰時，（這）是從因緣而見，並非沒有因緣。
按僧亮所說：這是堅守的性質，所以名為水。然而流動性相同。如果動不失去流動的性質，不應該稱之為風嗎？如果動不名為風以下，如果濕潤多屬於水，結冰時堅硬多應屬於地。難道是從因緣而得名嗎？寶亮說：如果結冰時仍然屬於水，那麼波浪本來因為風而動，應該稱波浪為風，如果不稱波浪為風，也不應該稱結冰為水。
善男子，你說不是因為五塵（色、聲、香、味、觸）而生貪（貪愛），（如果這樣）生貪而能解脫，沒有這樣的道理。
按僧亮所說：回答第五個難題。非因，是正因的意思。貪有兩種原因：覺觀是內因，六塵是外因。因為內在的原因而產生外在的結果。
善男子，你說具足諸根（眼、耳、鼻、舌、身、意），（如果這樣）沒有自性，都是從因緣而生。
按僧亮所說：回答第六個難題。有好施卻貧窮，慳吝貪婪卻富有的情況，應該與諸根的情況相同，所以先回答後世的業果。正式回答諸根具足卻大富的情況，是因為修習時沒有兼顧，接受果報時就有所不同。
善男子，如你所說，世間的小孩（哭笑），（如果笑是自性）這個身體是因緣、煩惱和業。
按僧亮所說：回答第七個難題。如果笑是自性，就應該常常笑。如同火停止發熱，就應該常常發熱。沒有回答第八個關於虛空和兔角的問題，都放在一起回答了。
梵志（修行者）說，世尊，如果這個身體（是苦），除去三界（欲界、色界、無色界）的煩惱，就能得到阿羅漢果（斷盡煩惱，證入涅槃的聖者）。
按僧亮所說：反過來請佛陀為他說身體的因緣，聽聞后就領悟了。
又有一位婆羅門（古印度僧侶）名叫弘廣，（他）能夠發起無上廣大之心。
按僧亮所說：弘廣隱藏軌跡，引導那些無知的人，應該弘揚這部經，時機將要顯現。
【English Translation】 English version: When flowing, it is the nature of water. When moving, it is the nature of wind. When hot, it is the nature of fire. When solid, it is the nature of earth. These are not their inherent natures.
Good man, the nature of water is called flowing. If water freezes, it is seen through conditions, not without conditions.
According to Sengliang: This is the nature of steadfastness, therefore it is called water. However, the nature of flowing is the same. If movement does not lose the nature of flowing, should it not be called wind? If movement is not called wind, if wetness mostly belongs to water, then when frozen, solidity should mostly belong to earth. Could it be named from conditions? Baoliang said: If when frozen it still belongs to water, then waves originally move because of wind, so waves should be called wind. If waves are not called wind, then freezing should not be called water either.
Good man, you say that greed (attachment) does not arise from the five dusts (form, sound, smell, taste, touch). (If so,) there is no such thing as being liberated from greed.
According to Sengliang: Answering the fifth difficulty. 'Not from' means the direct cause. Greed has two causes: awareness and observation are internal causes, and the six dusts are external causes. Internal causes give rise to external results.
Good man, you say that having complete faculties (eye, ear, nose, tongue, body, mind), (if so,) there is no inherent nature, and all arise from conditions.
According to Sengliang: Answering the sixth difficulty. There are cases of being generous yet poor, and being stingy yet rich, which should be the same difficulty as with the faculties. Therefore, the karmic results of the future are answered first. The direct answer to having complete faculties yet being very rich is because they were not cultivated concurrently, and the retribution received is different.
Good man, as you say, worldly children (cry and laugh), (if laughter is inherent nature) this body is (due to) conditions, afflictions, and karma.
According to Sengliang: Answering the seventh difficulty. If laughter is inherent nature, then one should always laugh. Just as if fire stops being hot, it should always be hot. The eighth question about emptiness and rabbit horns was not answered, and they are all answered together.
The Brahmin (ascetic) said, 'World Honored One, if this body (is suffering), by removing the afflictions of the three realms (desire realm, form realm, formless realm), one can attain the fruit of Arhat (a saint who has extinguished all afflictions and entered Nirvana).'
According to Sengliang: He asks the Buddha to explain the causes and conditions of the body, and upon hearing it, he understands.
There was also a Brahmin named Hong Guang (Vast and Broad), (he) is able to generate the unsurpassed and vast mind.
According to Sengliang: Hong Guang hides his tracks and guides those who are ignorant. This sutra should be propagated, and the time will soon appear.
跡。現所聞不遠也。寶亮曰。更無所執。直作心念試佛。佛即知其所念。復過己心所見。於是即伏。故憍陳如先難己所為。佛即顯其跡也。
佛言止止憍陳如(至)汝今能發如是大心。
案。僧亮曰。入則入涅槃。出則出生死也。
爾時世尊知已即告憍陳如(至)阿難比丘今為所在。
案。僧亮曰。經之流通有二人。自上弘廣所持須跋以下。應付囑阿難也。後文似爾。亦可理付弘廣。而文付阿難。寶亮曰。此下去。正顯流通之意也。問阿難所在。有三緣。一欲顯阿難。有八不思議之德。二為流通經。三為名須跋故。
憍陳如言世尊阿難比丘(至)不來至此大眾之中。
案。僧亮曰。魔欲使佛法。無所付囑滅不流傳故。惱亂阿難也。寶亮曰。所以是表阿難之德。雖不在坐。而能受持。
爾時文殊師利菩薩摩訶薩(至)問憍陳如阿難所在。
案。僧亮曰。欲顯阿難德故。所以發問。
爾時世尊告文殊師利(至)若佛聽者謂往給侍。
案。僧亮曰。明阿難有二事。一是親屬。人所敬信。二受持佛語。無有漏失也。
文殊師利阿難事我(至)八者具足從聞生智。
案。僧亮曰。敘阿難有三意。第一敘進止所為。有八不思議之德。必堪弘通。第二引
【現代漢語翻譯】 現代漢語譯本： 跡象。現在所聽到的（佛法）離（真相）不遠了。寶亮說：『（佛陀）更沒有什麼可以執著的了，直接用心念來試探佛陀，佛陀立刻知道他的念頭，並且超越了他自己心中所見。』因此他立刻信服了。所以憍陳如（Ajnatakaundinya）先要為難佛陀所做的事情，佛陀就顯現了他的跡象。 佛說：『停止吧，停止吧，憍陳如（Ajnatakaundinya）……』直到『你現在能夠發起這樣的大心。』 案：僧亮說：『入就是進入涅槃（Nirvana），出就是出生死（Samsara）。』 這時，世尊知道后就告訴憍陳如（Ajnatakaundinya）……直到『阿難（Ananda）比丘現在在哪裡？』 案：僧亮說：『經的流通有兩個人。從上面弘揚佛法所依靠的須跋（Subha）以下，應該付囑給阿難（Ananda）。』後面的文字似乎也是這樣。也可以將理付囑給弘廣，而將文字付囑給阿難（Ananda）。寶亮說：『從這裡開始，正是爲了顯現流通佛法的意義。』問阿難（Ananda）在哪裡，有三個原因：一是想要顯現阿難（Ananda）有八種不可思議的功德；二是為流通經典；三是爲了須跋（Subha）的緣故。 憍陳如（Ajnatakaundinya）說：『世尊，阿難（Ananda）比丘……沒有來到這裡的大眾之中。』 案：僧亮說：『魔想要使佛法沒有可以付囑的人，滅絕而不流傳，所以惱亂阿難（Ananda）。』寶亮說：『這正是爲了表明阿難（Ananda）的功德，即使不在座，也能受持佛法。』 這時，文殊師利菩薩摩訶薩（Manjusri Bodhisattva-Mahasattva）……問憍陳如（Ajnatakaundinya），阿難（Ananda）在哪裡？』 案：僧亮說：『想要顯現阿難（Ananda）的功德，所以才發問。』 這時，世尊告訴文殊師利（Manjusri）：『……如果佛允許，就去給（我）侍奉。』 案：僧亮說：『說明阿難（Ananda）有兩件事：一是（他是佛的）親屬，人們敬重信任他；二是受持佛語，沒有遺漏。』 文殊師利（Manjusri），阿難（Ananda）侍奉我……八是具足從聽聞而生智慧。 案：僧亮說：敘述阿難（Ananda）有三個用意。第一敘述他的進退行為，有八種不可思議的功德，必定能夠弘揚佛法。第二引用
【English Translation】 English version: Traces. What is heard now is not far from (the truth). Bao Liang said, 'There is nothing more to cling to. Directly use the mind to test the Buddha. The Buddha immediately knows his thoughts and surpasses what he sees in his own mind.' Therefore, he immediately submitted. So Ajnatakaundinya first wanted to make things difficult for what the Buddha did, and the Buddha revealed his traces. The Buddha said, 'Stop, stop, Ajnatakaundinya...』 until 『Now you can develop such a great mind.』 Note: Sengliang said, 'Entering is entering Nirvana, and exiting is being born into Samsara.' At that time, the World Honored One, knowing this, told Ajnatakaundinya... until 'Where is the Bhikshu Ananda now?' Note: Sengliang said, 'There are two people who circulate the sutra. From Subha, who relies on the propagation of the Dharma from above, it should be entrusted to Ananda.' The following text seems to be the same. It is also possible to entrust the principle to Hongguang, and the text to Ananda. Bao Liang said, 'From here on, it is precisely to show the meaning of circulating the Dharma.' Asking where Ananda is, there are three reasons: one is to show that Ananda has eight incredible merits; the second is to circulate the scriptures; and the third is for the sake of Subha. Ajnatakaundinya said, 'World Honored One, Bhikshu Ananda... has not come to this great assembly.' Note: Sengliang said, 'The demon wants to make the Buddha-dharma have no one to entrust it to, to be extinguished and not circulated, so he harasses Ananda.' Bao Liang said, 'This is precisely to show the merits of Ananda, even if he is not present, he can uphold the Dharma.' At that time, Manjusri Bodhisattva-Mahasattva... asked Ajnatakaundinya, 'Where is Ananda?' Note: Sengliang said, 'Wanting to show Ananda's merits, that's why he asked.' At that time, the World Honored One told Manjusri, '...If the Buddha allows, then go to serve (me).' Note: Sengliang said, 'It shows that Ananda has two things: one is (he is the Buddha's) relative, people respect and trust him; the second is that he upholds the Buddha's words without omission.' Manjusri, Ananda serves me... eight is fully possessing wisdom born from hearing. Note: Sengliang said: Narrating Ananda has three intentions. The first is to narrate his actions of advancing and retreating, having eight incredible merits, and he will surely be able to propagate the Dharma. The second is to quote
證。明七佛弟子。有八德者。皆通使流通。第三正釋文殊問。
文殊師利毗婆尸佛侍者(至)阿難比丘為多聞藏。
案。僧亮曰。第二引七佛為例也。
善男子如汝所說此大眾中(至)阿難所聞自能宣通。
案。僧亮曰。第三正答問也。
文殊師利阿難比丘(至)至心禮敬卻住一面。
案。寶亮曰。時將欲至。命文殊以咒解魔。召阿難還也。
佛告阿難是娑羅林外(至)與須跋陀還至佛所。
案。僧亮曰。習未盡者。乃伏欲界結。未伏習也。
時須跋陀到已問訊(至)即得涅槃是義云何。
案。僧亮曰。慢人不欲自受屈。故假稱外。明得失在彼。不在於我也。寶亮曰。須跋所執。現在苦樂。儘是過去。不因現在。故受投巖赴火。令苦盡也。
佛言善男子有沙門(至)是故我今責汝過去業。
案。僧亮曰。恐傳者之謬所定也。
彼人若言瞿曇我實不知(至)唯過去業非現在耶。
案。僧亮曰。下苦因緣得中上苦不者。問得展轉用不耶。若言得者。是則不定。云何定言斷過去業耶。
復應問言是現在苦(至)過去已盡云何有苦。
案。僧亮曰。若過去有苦。應與業俱盡。不應重受也。寶亮曰。若現在苦行。能斷過去
【現代漢語翻譯】 現代漢語譯本：證明七佛的弟子，具有八種功德的人，都能夠通達並弘揚佛法。這是第三部分，正式解釋文殊菩薩的提問。
『文殊師利，毗婆尸佛（Vipasyin Buddha，過去七佛之首）的侍者……（至）阿難比丘（Ananda Bhiksu，佛陀十大弟子之一）是多聞第一的法藏。』
按僧亮的說法，這是第二部分，引用過去七佛的例子。
『善男子，正如你所說，這大眾之中……（至）阿難（Ananda）所聽聞的佛法，自然能夠宣揚流通。』
按僧亮的說法，這是第三部分，正式回答提問。
『文殊師利，阿難比丘（Ananda Bhiksu）……（至）至誠禮敬，退到一旁站立。』
按寶亮的說法，當時時間將到，（佛）命令文殊菩薩用咒語解除魔障，召回阿難（Ananda）。
『佛告訴阿難（Ananda）：這娑羅雙樹林外……（至）與須跋陀（Subhadra）一起回到佛陀處所。』
按僧亮的說法，習氣未盡的人，是降伏了欲界的煩惱，但沒有降伏習氣。
『當時，須跋陀（Subhadra）到達后，問訊（至）立即證得涅槃，這是什麼道理？』
按僧亮的說法，傲慢的人不願自己承認理虧，所以假託『外』，表明得失在於對方，不在於自己。寶亮說，須跋陀（Subhadra）所執著的是，現在的苦樂，都是過去所造成的，不是因為現在（的行為），所以（他們）才採取投巖赴火的方式，讓苦受盡。
『佛說：善男子，有些沙門（Sramana，出家修行者）……（至）所以我現在責問你過去的業。』
按僧亮的說法，恐怕是傳抄的人弄錯了，所以加以訂正。
『那人如果說：瞿曇（Gautama，釋迦牟尼佛的姓氏），我實在不知道……（至）只有過去的業，沒有現在的（業）嗎？』
按僧亮的說法，（如果）下等的苦因緣，能夠得到中等或上等的苦果，（那麼）是否可以輾轉使用呢？如果說可以，那就是不定了，怎麼能斷定是斷過去的業呢？
『還應該問：這現在的苦……（至）過去的（業）已經盡了，為什麼還有苦？』
按僧亮的說法，如果過去有苦，應該與業一起消盡，不應該重新承受。寶亮說，如果現在的苦行，能夠斷除過去的（業）。
【English Translation】 English version: To prove that the disciples of the Seven Buddhas, those who possess the eight virtues, are all able to understand and propagate the Dharma. This is the third part, formally explaining Manjushri's (Manjushri Bodhisattva, Bodhisattva of wisdom) question.
'Manjushri (Manjushri Bodhisattva), the attendant of Vipasyin Buddha (Vipasyin Buddha, the first of the past seven Buddhas)... (to) Ananda Bhiksu (Ananda Bhiksu, one of the ten great disciples of the Buddha) is the treasury of extensive learning.'
According to Sengliang, this is the second part, citing the examples of the past seven Buddhas.
'Good man, just as you said, among this assembly... (to) the Dharma that Ananda (Ananda) has heard can naturally be propagated and circulated.'
According to Sengliang, this is the third part, formally answering the question.
'Manjushri (Manjushri Bodhisattva), Ananda Bhiksu (Ananda Bhiksu)... (to) sincerely paid homage and stood aside.'
According to Baoliang, the time was approaching, (the Buddha) ordered Manjushri Bodhisattva to use a mantra to dispel the demonic obstacles and summon Ananda (Ananda) back.
'The Buddha told Ananda (Ananda): Outside this Sala tree forest... (to) together with Subhadra (Subhadra) returned to the Buddha's place.'
According to Sengliang, those whose habitual tendencies have not been exhausted have subdued the afflictions of the desire realm, but have not subdued the habitual tendencies.
'At that time, after Subhadra (Subhadra) arrived, he inquired (to) immediately attained Nirvana, what is the reason for this?'
According to Sengliang, arrogant people are unwilling to admit their own faults, so they pretend to be 'external', indicating that the gains and losses are on the other side, not on themselves. Baoliang said that what Subhadra (Subhadra) clung to was that the present joys and sorrows were all caused by the past, not because of the present (actions), so (they) adopted the method of throwing themselves off cliffs and into fire, so that suffering would be exhausted.
'The Buddha said: Good man, some Sramanas (Sramana, monastic practitioners)... (to) therefore I now question you about your past karma.'
According to Sengliang, it is feared that the copyists made mistakes, so corrections were made.
'If that person says: Gautama (Gautama, the surname of Sakyamuni Buddha), I really don't know... (to) only past karma, not present (karma)?'
According to Sengliang, (if) a lower cause of suffering can obtain a medium or upper result of suffering, (then) can it be used transitively? If it is said that it can, then it is uncertain, how can it be determined that it is cutting off past karma?
'It should also be asked: This present suffering... (to) the past (karma) has been exhausted, why is there still suffering?'
According to Sengliang, if there was suffering in the past, it should be exhausted together with the karma, and should not be endured again. Baoliang said that if present ascetic practices can cut off past (karma).
業者。此苦行業。複用何斷耶。
仁者如是苦行能令樂業(至)是事不然何以故仁者。
案。僧亮曰。次問轉無苦樂。四禪以上業。無漏無報。何因緣受是苦行者。既不能壞。又不能轉。何故受耶。
譬如有人為王除怨(至)過去本業受苦樂也。
案。僧亮曰。證有現報也。不必盡因過去業也。
仁者若以斷業因緣力故(至)心喻于林身喻于樹。
案。僧亮曰。償不可畢。遮則不受也。若以受苦為償者。畜生應得道也。先當調心者。身喻于樹。林多而樹少。四陰譬林。色陰譬樹。怖從心生。不從色也。
須跋陀言世尊我已先調伏(至)受于惡身況其餘者。
案。寶亮曰。佛呵之已。能除粗想。何不血除細想耶。
世尊云何能斷一切諸有(至)上智觀故得無上菩提。
案。僧亮曰。有假空實空。而外道伏結。緣有不緣空。緣空是實想也。寶亮曰。唯有二諦。忘相為實想。實以慧斷煩惱。作想名說。此其旨也。
說是法時十千菩薩(至)須跋陀羅得阿羅漢果。
案。寶亮曰。得一生實想者。正一生后得佛也。若是無明住地報。則不可以一生二生往格也。乃約應而辨耳。若尋余經比例。便是未盡。此土無緣。立以不悉來也。
大般涅槃經
【現代漢語翻譯】 現代漢語譯本：
『業者，此苦行業，複用何斷耶？』 『仁者如是苦行能令樂業（至）是事不然何以故仁者。』 案。僧亮曰。次問轉無苦樂。四禪以上業。無漏無報。何因緣受是苦行者。既不能壞。又不能轉。何故受耶。 『譬如有人為王除怨（至）過去本業受苦樂也。』 案。僧亮曰。證有現報也。不必盡因過去業也。 『仁者若以斷業因緣力故（至）心喻于林身喻于樹。』 案。僧亮曰。償不可畢。遮則不受也。若以受苦為償者。畜生應得道也。先當調心者。身喻于樹。林多而樹少。四陰譬林。色陰譬樹。怖從心生。不從色也。 『須跋陀（Subhadra）言：世尊，我已先調伏（至）受于惡身，況其餘者？』 案。寶亮曰。佛呵之已。能除粗想。何不血除細想耶。 『世尊，云何能斷一切諸有（至）上智觀故，得無上菩提（Anuttara-samyak-sambodhi）。』 案。僧亮曰。有假空實空。而外道伏結。緣有不緣空。緣空是實想也。寶亮曰。唯有二諦。忘相為實想。實以慧斷煩惱。作想名說。此其旨也。 『說是法時，十千菩薩（Bodhisattva）（至）須跋陀羅（Subhadra）得阿羅漢（Arhat）果。』 案。寶亮曰。得一生實想者。正一生后得佛也。若是無明住地報。則不可以一生二生往格也。乃約應而辨耳。若尋余經比例。便是未盡。此土無緣。立以不悉來也。 《大般涅槃經（Mahāparinirvāṇa Sūtra）》
【English Translation】 English version:
'O practitioner, by what means can this painful practice be ended?' 'O virtuous one, can such ascetic practices lead to pleasurable karma? (to) This is not the case. Why, O virtuous one?' Note: Monk Liang says: Next, the question concerns the absence of suffering and pleasure. Karma above the Fourth Dhyana (four meditative states) is without outflows and retribution. What is the cause and condition for undergoing such painful practices? Since they cannot be destroyed or transformed, why are they undertaken? 'For example, someone eliminates enemies for a king (to) experience suffering and pleasure due to past karma.' Note: Monk Liang says: This proves that there is present retribution. It is not necessarily entirely due to past karma. 'O virtuous one, if by the power of severing karmic causes (to) the mind is likened to a forest, and the body is likened to a tree.' Note: Monk Liang says: Repayment cannot be completed. If prevented, it will not be received. If suffering is taken as repayment, then animals should attain the Way. One should first tame the mind. The body is likened to a tree. There are many trees in a forest. The four skandhas (form, feeling, perception, mental formations) are likened to a forest. The form skandha is likened to a tree. Fear arises from the mind, not from form. 'Subhadra said: World-Honored One, I have already subdued (to) receive an evil body, what about the rest?' Note: Bao Liang says: After the Buddha scolded him, he could eliminate coarse thoughts. Why not eliminate subtle thoughts? 'World-Honored One, how can one sever all existences (to) through supreme wisdom, one attains Anuttara-samyak-sambodhi (unsurpassed complete enlightenment)?' Note: Monk Liang says: There is provisional emptiness and real emptiness. Externalists are attached to knots. They are attached to existence and not to emptiness. Attachment to emptiness is a real thought. Bao Liang says: There are only two truths. Forgetting appearances is a real thought. Reality uses wisdom to sever afflictions. Creating thoughts is called speaking. This is its essence. 'When this Dharma was spoken, ten thousand Bodhisattvas (to) Subhadra attained the fruit of Arhat (one who is worthy).' Note: Bao Liang says: Those who attain the real thought of one lifetime will become Buddhas after just one more lifetime. If it is the retribution of ignorance dwelling on the ground, then it cannot be compared with one or two lifetimes. It is discussed in terms of response. If one searches other sutras for comparison, it is not yet complete. There is no affinity in this land, so it is established that they will not all come. The Mahāparinirvāṇa Sūtra (Great Nirvana Sutra)
集解卷第七十一(終)
觀應二年(辛卯)卯月十日。于大和州大御輪寺。點寫之了。
自觀應元年九月二十四日。至同二年四月十日。一部七十一卷。為每年講贊本。一筆點之了。偏為奉助興正菩薩御愿而已。
大御輪寺金剛資 圓宗(生年六十五度以四十五)
【現代漢語翻譯】 現代漢語譯本： 集解卷第七十一（終）
觀應二年（辛卯年）卯月十日，于大和州大御輪寺點校抄寫完畢。
自觀應元年九月二十四日起，至觀應二年四月十日止，一部共七十一卷。作為每年講經讚頌的底本，逐字點校完畢。特此奉獻，以助興正菩薩（Kṣitigarbha Bodhisattva）之愿。
大御輪寺金剛資 圓宗（生年六十五歲，以四十五歲為準）
【English Translation】 English version: Collection of Commentaries, Volume 71 (End)
Completed proofreading and copying on the tenth day of the second month (卯月) of the second year of Kan'ō (観応) (Shinbo 辛卯 year) at Daigomuryō-ji (大御輪寺) in Yamato Province (大和州).
From the twenty-fourth day of the ninth month of the first year of Kan'ō (観応) to the tenth day of the fourth month of the second year of Kan'ō (観応), a complete set of seventy-one volumes. This is to be used as the base text for annual lectures and praises. Proofread and punctuated word by word. Especially dedicated to assist the vows of Kṣitigarbha Bodhisattva (興正菩薩).
Daigomuryō-ji (大御輪寺) Kongōshi (金剛資) Enshū (圓宗) (Age 65, based on 45)