T37n1764_大般涅槃經義記
大正藏第 37 冊 No. 1764 大般涅槃經義記
No. 1764 [cf. No. 374]
大般涅槃經義記卷第一(之上)
隋凈影寺沙門釋慧遠述
聖教萬差。要唯有二。謂聲聞藏及菩薩藏。教聲聞法名聲聞藏。教菩薩法名菩薩藏。聲聞藏中所教有二。一聲聞聲聞。二緣覺聲聞。聲聞聲聞者。是人先來求聲聞道。常樂觀察四真諦法。成聲聞性。于最後身。值佛為說四真諦法。而得悟道。本聲聞性。今復聞聲而得悟道。是故名曰聲聞聲聞。如經中說。求聲聞者為說四諦。據此為言。緣覺聲聞者。是人本來求緣覺道。常樂觀察十二緣法。于最後身。值佛為說十二緣法。而得悟道。本緣覺性。于最後身聞聲悟道。是故名為緣覺聲聞。如經中說。為求緣覺者說十二緣法。就斯為論。是二雖殊。同求小法。藉教處等。是故對斯二人所說。為聲聞藏。菩薩藏中。所教之人亦有二種。一漸。二頓。言漸入者。是人過去曾習大法。中間學小。后還入大。大從小入。謂之為漸。故經說言。除先修習學小乘者。我今亦令入是法中。此是漸入。言頓悟者。有諸眾生。久習大乘相應善根。今始見佛。則能入大。大不由小。目之為頓。故經說言。或有眾生。世世已來常受我化。始見我身。聞
【現代漢語翻譯】 現代漢語譯本 大正藏第 37 冊 No. 1764 《大般涅槃經義記》
No. 1764 [cf. No. 374]
《大般涅槃經義記》卷第一（之上）
隋 凈影寺 沙門 釋慧遠 述
聖教萬千差別，但要而言之，唯有二藏：即聲聞藏和菩薩藏。教導聲聞之法，名為聲聞藏；教導菩薩之法，名為菩薩藏。聲聞藏中所教之人，又有兩種：一是聲聞聲聞，二是緣覺聲聞。所謂聲聞聲聞，是指此人先前就尋求聲聞道，常樂於觀察四真諦法（苦、集、滅、道），成就了聲聞的根性。在最後一生，遇到佛陀為他說四真諦法，因而悟道。本具聲聞的根性，如今又聞佛說法而悟道，所以名為聲聞聲聞。如經中所說：『為求聲聞者說四諦』，就是指這種情況。所謂緣覺聲聞，是指此人本來尋求緣覺道，常樂於觀察十二緣法（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），在最後一生，遇到佛陀為他說十二緣法，因而悟道。本具緣覺的根性，在最後一生聞聲悟道，所以名為緣覺聲聞。如經中所說：『為求緣覺者說十二緣法』，就是指這種情況。這二者雖然有所不同，但都尋求小乘之法，憑藉教法之處等等相同，所以對於這二人所說的法，歸為聲聞藏。菩薩藏中所教之人，也有兩種：一是漸悟，二是頓悟。所謂漸悟，是指此人過去曾經修習大乘之法，中間又學習小乘之法，後來又迴歸大乘。從大乘轉入小乘，又從小乘轉入大乘，這叫做漸悟。所以經中說：『除了先前修習小乘者，我現在也令他們進入此法中。』這就是漸悟。所謂頓悟，是指有些眾生，長久以來修習與大乘相應的善根，如今才見到佛陀，就能直接進入大乘。大乘不由小乘而入，這叫做頓悟。所以經中說：『或者有眾生，世世代代以來常常接受我的教化，現在才見到我的身形，聽聞……』
【English Translation】 English version Taisho Tripitaka Volume 37, No. 1764, The Meaning of the Mahaparinirvana Sutra
No. 1764 [cf. No. 374]
The Meaning of the Mahaparinirvana Sutra, Volume 1 (Part 1)
Commentary by Shramana Shi Huiyuan of Jingying Temple, Sui Dynasty
The sacred teachings have myriad differences, but essentially, there are only two categories: the 'Shravaka Pitaka' (Hearer's Collection) and the 'Bodhisattva Pitaka' (Bodhisattva's Collection). The teachings for 'shravakas' (hearers) are called the Shravaka Pitaka, and the teachings for 'bodhisattvas' are called the Bodhisattva Pitaka. Within the Shravaka Pitaka, there are two types of individuals taught: first, 'shravaka-shravakas' (hearer-hearers), and second, 'pratyekabuddha-shravakas' (solitary buddha-hearers). 'Shravaka-shravakas' are those who initially sought the path of the 'shravaka', constantly delighting in observing the Four Noble Truths (suffering, origin, cessation, path), thus developing the nature of a 'shravaka'. In their final life, they encounter the Buddha, who expounds the Four Noble Truths, and they attain enlightenment. Having the inherent nature of a 'shravaka', they now attain enlightenment by hearing the teachings, hence they are called 'shravaka-shravakas'. As the sutra says, 'For those seeking to be 'shravakas', the Four Noble Truths are taught.' This refers to this situation. 'Pratyekabuddha-shravakas' are those who originally sought the path of the 'pratyekabuddha' (solitary buddha), constantly delighting in observing the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). In their final life, they encounter the Buddha, who expounds the Twelve Links of Dependent Origination, and they attain enlightenment. Having the inherent nature of a 'pratyekabuddha', they attain enlightenment by hearing the teachings in their final life, hence they are called 'pratyekabuddha-shravakas'. As the sutra says, 'For those seeking to be 'pratyekabuddhas', the Twelve Links of Dependent Origination are taught.' This is the context. Although these two are different, they both seek the 'small vehicle' (Hinayana). They share the same basis of teachings, and therefore, the teachings for these two are categorized as the Shravaka Pitaka. Within the Bodhisattva Pitaka, there are also two types of individuals taught: those who enter gradually and those who enter suddenly. 'Gradual entry' refers to those who in the past practiced the 'great vehicle' (Mahayana), then learned the 'small vehicle', and later returned to the 'great vehicle'. Entering from the 'great' to the 'small' and then back to the 'great' is called gradual. Therefore, the sutra says, 'Except for those who have previously cultivated and learned the 'small vehicle', I now also enable them to enter this Dharma.' This is gradual entry. 'Sudden enlightenment' refers to those beings who have long cultivated good roots corresponding to the 'great vehicle'. Now, upon seeing the Buddha, they can directly enter the 'great vehicle'. Entering the 'great' without going through the 'small' is called sudden. Therefore, the sutra says, 'Or there are beings who, for lifetimes, have constantly received my teachings, and now upon seeing my form, hearing...'
我所說。則皆信受。入如來慧。此是頓悟。漸入菩薩始小終大。頓悟之人一往入深。頓漸雖殊。以其當時受大處一。是故對斯二人所說。為菩薩藏。聖教雖眾。不出此二。故龍樹云。佛滅度后。迦葉阿難。于王舍城。結集三藏。為聲聞藏。文殊阿難。于鐵圍山。集摩訶衍經。為菩薩藏。地持亦云。佛為聲聞菩薩行出苦道。說修多羅。結集經者。集為二藏。以說聲聞所行。為聲聞藏。說菩薩所行。為菩薩藏。彼論復云。十二部中。唯方廣部是菩薩藏。餘十一部是聲聞藏。此經亦云。唯方廣部菩薩所持。餘十一部二乘所持。菩薩所持猶菩薩藏。二乘所持猶聲聞藏。故知聖說無出此二。此二亦名大乘小乘半滿教等。名雖改變。其義不殊。今此經者。二藏之中菩薩藏收。漸教眾生長養法門。故下文言。先教半字。后教滿字。已知教之分齊。次釋其名。今言大涅槃者。乃是標經別部名也。經名不同。乃有多種。或有當法。或復就人。或時隨事。或從喻況。或就人法。或從法喻。或隨事法。其例非一。今此經者從法為名。法謂諸佛大涅槃果。故始舉之。此名不足。若依梵本。名為摩訶般涅槃那。摩訶名大。嘆勝之詞。涅槃有三。謂聲聞緣覺及佛所得。簡別前二不加。是故言大。體實絕待。寄對顯之。大義有六。一常故名大。故下文
言。大名為常。二勝故名大。如世勝人。名為大人。故下文言。是人若能安住正法。名人中勝。勝故名大。涅槃如是。三廣故名大。故下文言。大名廣博。體窮法界。名性廣博。四多故名大。故下文言。譬如大藏。多諸珍異。涅槃如是。多有種種妙法珍寶。故名為大。五高故名大。故下文言。譬如大山。人不能上。故名大山。涅槃如是。凡夫二乘乃至十住不能到故。名之為大。六深故名大。如海淵深。名為大海。故下文言。大者名為不可思議。淵深難測。名不可思。大體不同。略有三種。一者體大。謂性凈涅槃。體窮真性。義充法界。二者相大。謂方便涅槃。過無不盡。德無不備。三者用大。謂應化涅槃。妙用曠周。巧化無盡。故下文言。大般涅槃能建大義。義猶用也。具斯三義。是故言大。所言般者。此翻名入。入義有三。一就實以論。息妄歸真。從因趣果。名之為入。二據化辨入。示滅有因。現亡身智。趣入無為。三就真應相對說入。息化歸真。今此所論備具三義。言涅槃者。有人釋言。非梵非漢。直是佛語。若論佛語。一切皆是。豈獨涅槃。故下文言。種種異論文章咒術。皆是佛說。雖是佛說。不離方言。若離方言。佛則無說。云何而言非梵非漢。有人復言。是天竺語。名總萬德。此方更無一名能翻。故存梵本
【現代漢語翻譯】 現代漢語譯本：佛說，『大』這個名稱意味著『常』。因為涅槃超越了其他事物，所以被稱為『大』。就像世間的人超越了普通人，被稱為『大人』一樣。因此，下文說：『這個人如果能夠安住于正法，就可以被稱為人中的勝者。』因為勝過他人，所以被稱為『大』。涅槃也是如此。 因為涅槃具有廣博的特性，所以被稱為『大』。因此，下文說：『大』意味著廣博，其本體窮盡了法界，其性質也廣博無邊。 因為涅槃包含眾多，所以被稱為『大』。因此，下文說：『譬如一個大寶藏，其中包含著各種珍奇之物。涅槃也是如此，其中包含著種種微妙的佛法珍寶。』因此被稱為『大』。 因為涅槃至高無上，所以被稱為『大』。因此，下文說：『譬如一座大山，人們無法攀登。所以被稱為大山。涅槃也是如此，凡夫、二乘乃至十住菩薩都無法到達。』因此被稱為『大』。 因為涅槃深不可測，所以被稱為『大』。就像海洋的淵深，被稱為『大海』一樣。因此，下文說：『大』意味著不可思議，其淵深難以測度，被稱為不可思議。『大』的本體有所不同，大致有三種：一是體大，指的是自性清凈涅槃，其本體窮盡真性，其意義充滿法界；二是相大，指的是方便涅槃，它超越了一切過失，具備了一切功德；三是用大，指的是應化涅槃，其妙用廣大而周遍，其巧妙的化現無窮無盡。因此，下文說：『大般涅槃能夠建立偉大的意義。』這裡的『義』就是『用』的意思。具備這三種意義，所以被稱為『大』。 所說的『般』，翻譯過來是『入』的意思。『入』的含義有三種：一是從實體的角度來說，止息虛妄，迴歸真如，從因走向果，這叫做『入』；二是根據教化來說，示現滅度是有原因的，顯現捨棄身智，趣入無為；三是從真身和應化身相對的角度來說，止息應化，迴歸真如。現在我們所討論的涅槃，具備這三種含義。 所說的『涅槃』，有人解釋說，它既不是梵語也不是漢語，而是佛陀的語言。如果說是佛陀的語言，那麼一切語言都是佛陀的語言，難道只有涅槃才是嗎？因此，下文說：『種種不同的理論、文章、咒術，都是佛陀所說。』雖然是佛陀所說，但都離不開方言。如果離開了方言，佛陀就無法說法。怎麼能說它既不是梵語也不是漢語呢？ 還有人說，這是天竺語，意思是總括萬德，在漢語中找不到一個詞能夠完全翻譯，所以保留了梵語原文。
【English Translation】 English version: The Buddha said, 'The name 'Great' signifies 'Eternal'. Because Nirvana surpasses all else, it is called 'Great'. Just as a person in the world surpasses ordinary people and is called a 'Great Person'. Therefore, the following text says: 'If this person can abide in the Right Dharma, he can be called the victor among people.' Because he is victorious, he is called 'Great'. Nirvana is also like this. Because Nirvana possesses vastness, it is called 'Great'. Therefore, the following text says: 'Great' means vast and extensive, its essence exhausts the Dharma Realm, and its nature is also vast and boundless. Because Nirvana contains multitude, it is called 'Great'. Therefore, the following text says: 'It is like a great treasure trove, containing various rare and precious things. Nirvana is also like this, containing various wonderful Dharma treasures.' Therefore, it is called 'Great'. Because Nirvana is supreme, it is called 'Great'. Therefore, the following text says: 'It is like a great mountain, which people cannot climb. Therefore, it is called a great mountain. Nirvana is also like this, ordinary people, the Two Vehicles, and even the Ten Abodes Bodhisattvas cannot reach it.' Therefore, it is called 'Great'. Because Nirvana is unfathomable, it is called 'Great'. Just as the ocean's depth is called the 'Great Ocean'. Therefore, the following text says: 'Great' means inconceivable, its depth is difficult to fathom, and it is called inconceivable. The essence of 'Great' differs, and there are roughly three types: First, the Greatness of Essence, referring to the self-nature pure Nirvana (性凈涅槃), whose essence exhausts true nature and whose meaning fills the Dharma Realm; Second, the Greatness of Appearance, referring to expedient Nirvana (方便涅槃), which transcends all faults and possesses all virtues; Third, the Greatness of Function, referring to responsive transformation Nirvana (應化涅槃), whose wondrous function is vast and pervasive, and whose skillful transformations are endless. Therefore, the following text says: 'The Great Parinirvana (大般涅槃) can establish great meaning.' Here, 'meaning' is the same as 'function'. Possessing these three meanings, it is therefore called 'Great'. The term 'Parinirvana (般)', when translated, means 'Entering'. The meaning of 'Entering' has three aspects: First, from the perspective of reality, it means ceasing delusion and returning to truth, moving from cause to effect, which is called 'Entering'; Second, according to teaching, it means demonstrating extinction with a cause, manifesting the abandonment of body and wisdom, and entering into non-action; Third, from the relative perspective of the true body and the manifested body, it means ceasing manifestation and returning to truth. The Nirvana we are discussing now possesses these three meanings. Regarding the term 'Nirvana (涅槃)', some explain that it is neither Sanskrit nor Chinese, but rather the language of the Buddha. If it is the language of the Buddha, then all languages are the language of the Buddha, so is only Nirvana the language of the Buddha? Therefore, the following text says: 'Various different theories, writings, mantras, are all spoken by the Buddha.' Although spoken by the Buddha, they cannot be separated from local languages. If separated from local languages, the Buddha would have no way to speak. How can it be said that it is neither Sanskrit nor Chinese? Others say that it is a term from India, meaning encompassing all virtues, and there is no single word in Chinese that can fully translate it, so the original Sanskrit is retained.
。名曰涅槃。涅槃之體。實備萬德。涅槃一名非盡萬德。若使涅槃名含萬德。是則宣說萬德之時。不應隨德。更立名字。欲說萬德。更立別名。明知非總。若言此方無名能翻。此義不然。如下文中如來隨類普告眾生。今日如來將欲涅槃。隨音異告。云何叵翻。今正相翻。名之為滅。隨義傍翻。名別多種。或云不生。或云不滅。或稱不燃。或言不織。或曰寂靜。或名無為。或云無相。如是非一。云何得知是滅非總。今此且以四義驗之。一就昔以求。如來昔于余契經中。每常宣說。生死因果盡無之處。以為涅槃。今日涅槃名不異昔。何忽是總。二據終以驗。如來今于婆羅樹間。大音普告云今涅槃。眾生聞已。咸皆悲惱。詣佛請住。若使涅槃名總萬德。是則宣唱萬德示人。眾生應喜。何故悲泣詣佛請住。以斯準驗。明知非總。三準定方言。其外國人。見人死滅。咸皆稱言某甲涅槃。世人死滅。何德可總。四取文為證。如下文中佛嘆純陀。能知如來云同眾生。方便涅槃。世間眾生何曾有彼萬德涅槃。可以示同。蓋乃如來同世盡滅。名示涅槃。又法華中。日月燈佛說法華竟。于夜後分。入般涅槃。下偈頌云。佛此夜滅度。如薪盡火滅。明知涅槃是滅非總。問曰。若言涅槃名滅。下文說言。諸結火滅名為滅度。離覺觀故。名曰涅槃
【現代漢語翻譯】 現代漢語譯本： 名為涅槃（Nirvana，意為寂滅）。涅槃的本體，實際上具備萬種功德。然而，涅槃這個名稱並非囊括所有功德。如果說涅槃這個名稱包含了所有功德，那麼在宣說萬德的時候，就不應該隨著所說的功德，另外再立名稱。想要說萬德，卻另外設立別的名稱，這明顯說明涅槃並非總稱。如果說這裡沒有名稱可以翻譯這個含義，這種說法是不對的。如下文中所說，如來隨著眾生的種類普遍告知眾生，『今日如來將要涅槃』，隨著不同的聲音告知。怎麼能說不可翻譯呢？現在正是翻譯，名為『滅』。隨著意義而旁譯，名稱有很多種，或者說『不生』，或者說『不滅』，或者稱『不燃』，或者說『不織』，或者說『寂靜』，或者名為『無為』，或者說『無相』，像這樣不是單一的。怎麼知道是『滅』而不是總稱呢？現在暫且用四種意義來驗證它。第一，就以往的經典來尋求。如來以往在其他的契經中，常常宣說生死因果完全斷絕的地方，作為涅槃。今天的涅槃名稱和以往沒有不同，為什麼忽然是總稱呢？第二，根據最終的情況來驗證。如來現在在婆羅樹之間，大聲普遍告知說『現在涅槃』，眾生聽了以後，都感到悲傷惱怒，前往佛陀那裡請求佛陀住世。如果說涅槃這個名稱是萬德的總稱，那麼宣唱萬德來昭示眾人，眾生應該感到歡喜，為什麼悲傷哭泣前往佛陀那裡請求佛陀住世呢？用這個來衡量驗證，明顯知道不是總稱。第三，根據固定的方言。那些外國人，看到人死亡，都說某甲涅槃。世人死亡，有什麼功德可以總括呢？第四，取經文作為證據。如下文中佛陀讚歎純陀（Cunda，人名），能夠知道如來和眾生一樣，方便涅槃。世間的眾生哪裡有那種萬德涅槃，可以用來表示相同？大概是如來和世間一樣盡滅，名為示現涅槃。又《法華經》中，日月燈佛（Candrasuryapradipa Buddha）說法華經完畢，在夜的後半段，入般涅槃（Parinirvana）。下面的偈頌說，『佛陀今夜滅度，就像柴火燒盡火焰熄滅』。明顯知道涅槃是滅而不是總稱。有人問：如果說涅槃名為滅，下文說，『諸結火滅名為滅度，離開覺觀的緣故，名叫涅槃』。
【English Translation】 English version: It is called Nirvana (meaning extinction). The substance of Nirvana actually possesses myriad virtues. However, the name Nirvana does not encompass all virtues. If the name Nirvana contained all virtues, then when proclaiming the myriad virtues, one should not, according to the virtue being spoken of, establish another name. Wanting to speak of myriad virtues, yet establishing another name, clearly indicates that Nirvana is not a general term. If it is said that there is no name in this place that can translate this meaning, this statement is incorrect. As it says in the following text, the Tathagata universally informs sentient beings according to their kind, 'Today the Tathagata will enter Nirvana,' informing them with different sounds. How can it be said that it cannot be translated? Now it is being translated as 'extinction.' Translating alongside the meaning, there are many different names, or it is said 'non-birth,' or it is said 'non-extinction,' or it is called 'non-burning,' or it is said 'non-weaving,' or it is said 'tranquility,' or it is named 'non-action,' or it is said 'non-form,' like this, it is not singular. How is it known that it is 'extinction' and not a general term? Now, let's provisionally verify it with four meanings. First, seek it based on past sutras. The Tathagata in other sutras often proclaimed the place where the cause and effect of birth and death are completely extinguished as Nirvana. Today's name of Nirvana is no different from the past, why is it suddenly a general term? Second, verify it based on the final situation. The Tathagata now, between the Sala trees, loudly and universally proclaims, 'Now entering Nirvana,' sentient beings, after hearing this, all feel sad and distressed, going to the Buddha to request the Buddha to remain in the world. If the name Nirvana is a general term for myriad virtues, then proclaiming myriad virtues to show people, sentient beings should feel happy, why are they sad and weeping, going to the Buddha to request the Buddha to remain in the world? Using this to measure and verify, it is clearly known that it is not a general term. Third, according to fixed dialects. Those foreigners, seeing a person die, all say that so-and-so has entered Nirvana. When worldly people die, what virtues can be encompassed? Fourth, take the text as evidence. As it says in the following text, the Buddha praises Cunda (a name), being able to know that the Tathagata, like sentient beings, conveniently enters Nirvana. Where do worldly sentient beings have that kind of Nirvana of myriad virtues that can be used to show sameness? It is probably that the Tathagata, like the world, completely extinguishes, named showing Nirvana. Also, in the Lotus Sutra, Candrasuryapradipa Buddha (Sun-Moon-Lamp Buddha) finishes speaking the Lotus Sutra, in the latter part of the night, enters Parinirvana (Complete Nirvana). The following verse says, 'The Buddha enters extinction this night, like firewood burned out and the flame extinguished.' It is clearly known that Nirvana is extinction and not a general term. Someone asks: If it is said that Nirvana is named extinction, the following text says, 'The extinction of the fire of all defilements is called extinction, because of leaving perception and observation, it is called Nirvana.'
。是則涅槃與滅義異。云何而言涅槃名滅。釋言。外國滅有多名。所謂涅槃毗尼及與彌留陀等。以名多故。隨其異義。各施異名。故滅覺觀說為涅槃。諸結火滅。更作異稱。此翻名滅。此方名少。涅槃毗尼彌留陀等。同翻名滅。其猶外國菩提末伽。此俱名道。何者是滅。滅有四義。一是事滅。滅生死因。盡生死果。二是德滅。舍修安寂。故名為滅。又佛真德離相離性。亦名為滅。言離相者。如凈醍醐。體雖是有。而無青黃赤白等相。亦如一切眾生心識。體雖是有。而無大小長短等相。涅槃亦爾。體雖是有。而無一相無何等相。如下文說。謂無色聲香味觸相。無生住滅男女等相。乃至無有自相可取。言離性者。大涅槃中。諸德同體。共相整合。無有一德別守自性。如就諸德宣說常義。離諸德外。無別有一常性可得。諸義齊然。故下文言。又非別異。故成涅槃。三是應滅。隨化世間。示滅有因。現亡身智。四是理滅。如經中說。一苦滅諦。一切眾生畢竟寂滅。即涅槃相。如是等也。理滅有二。一是相空。妄想諸法。空無自實。二是真空。如來藏中恒沙佛法。離相離性。言離相者。如馬鳴說。謂非有相。非無相。非非有相非非無相。非有無俱相。非自相。非他相。非非自相非非他相。非自他俱相。如是一切妄心分別。悉不相
【現代漢語翻譯】 現代漢語譯本：如果這樣說，那麼涅槃（Nirvana，指解脫的境界）和滅（extinction，指消失）的意義就不同了。為什麼又說涅槃叫做滅呢？解釋說，外國（指印度）對於『滅』有很多種稱呼，例如涅槃、毗尼（Vinaya，指戒律）、彌留陀等等。因為名稱很多，所以根據它們不同的含義，分別給予不同的名稱。因此，滅除覺觀（perception and observation）被稱為涅槃，各種煩惱之火的熄滅，則另有不同的稱呼。這裡翻譯成『滅』，是因為在這個地方（指中國）這個詞比較少用。涅槃、毗尼、彌留陀等等，都同樣翻譯成『滅』，就像外國的菩提（Bodhi，指覺悟）、末伽（Magga，指道路），在這裡都叫做『道』一樣。那麼，什麼是滅呢？滅有四種含義：第一是事滅，滅除生死的因，窮盡生死的果報。第二是德滅，捨棄修行而安於寂靜，所以叫做滅。而且，佛的真實功德，遠離現象和自性，也叫做滅。說到遠離現象，就像純凈的醍醐（clarified butter，比喻純凈的佛法），本體雖然存在，卻沒有青黃赤白等顏色。也像一切眾生的心識，本體雖然存在，卻沒有大小長短等形狀。涅槃也是這樣，本體雖然存在，卻沒有一種現象，沒有任何現象。如下文所說，就是沒有色聲香味觸等現象，沒有生住滅男女等現象，乃至沒有可以執取的自體之相。說到遠離自性，在大涅槃中，各種功德同爲一體，共同相互成就，沒有一種功德是單獨保持自己的自性的。例如就各種功德宣說常恒的意義，離開各種功德之外，沒有另外一種常性可以得到。各種意義都是如此。所以下文說，又不是個別的差異，所以成就涅槃。第三是應滅，爲了教化世間，示現滅度有因緣，顯現亡失身軀和智慧。第四是理滅，如經中所說，『一苦滅諦（Truth of the Cessation of Suffering），一切眾生畢竟寂滅，這就是涅槃的相狀。』像這樣等等。理滅有兩種：一是相空，虛妄的想像諸法，空無自體的真實。二是真空，如來藏（Tathagatagarbha，指佛性）中恒河沙數般的佛法，遠離現象和自性。說到遠離現象，就像馬鳴（Asvaghosa，印度佛教哲學家）所說，就是非有相，非無相，非非有相非非無相，非有無俱相，非自相，非他相，非非自相非非他相，非自他俱相。像這樣一切虛妄的心識分別，全部不相。
【English Translation】 English version: If that's the case, then Nirvana (Nirvana, referring to the state of liberation) and extinction (extinction, referring to disappearance) have different meanings. Why is it said that Nirvana is called extinction? The explanation is that in foreign countries (referring to India), there are many names for 'extinction,' such as Nirvana, Vinaya (Vinaya, referring to precepts), and Mirtuda, etc. Because there are many names, different names are given according to their different meanings. Therefore, the extinction of perception and observation is called Nirvana, and the extinction of the fire of various afflictions has different names. Here, it is translated as 'extinction' because this word is less commonly used in this place (referring to China). Nirvana, Vinaya, Mirtuda, etc., are all translated as 'extinction,' just like Bodhi (Bodhi, referring to enlightenment) and Magga (Magga, referring to the path) in foreign countries are both called 'Dao' here. So, what is extinction? Extinction has four meanings: The first is the extinction of events, extinguishing the cause of birth and death, and exhausting the consequences of birth and death. The second is the extinction of virtue, abandoning practice and being at peace in tranquility, so it is called extinction. Moreover, the true virtue of the Buddha, being away from phenomena and self-nature, is also called extinction. Speaking of being away from phenomena, it is like pure clarified butter (clarified butter, a metaphor for pure Dharma), although the substance exists, it has no colors such as blue, yellow, red, and white. It is also like the consciousness of all sentient beings, although the substance exists, it has no shapes such as large, small, long, and short. Nirvana is also like this, although the substance exists, it has no phenomena, no phenomena whatsoever. As stated in the following text, there are no phenomena such as form, sound, smell, taste, and touch, no phenomena such as birth, dwelling, extinction, male, and female, and even no self-nature that can be grasped. Speaking of being away from self-nature, in Great Nirvana, all virtues are of the same essence, mutually accomplishing each other, and no virtue maintains its own self-nature separately. For example, when proclaiming the meaning of permanence based on various virtues, there is no other permanent nature that can be obtained apart from the various virtues. All meanings are like this. Therefore, the following text says, 'And it is not a separate difference, so Nirvana is achieved.' The third is extinction as a response, in order to teach the world, showing that extinction has a cause, manifesting the loss of body and wisdom. The fourth is the extinction of principle, as stated in the sutra, 'The Truth of the Cessation of Suffering, all sentient beings ultimately enter into stillness, and this is the characteristic of Nirvana.' Like this and so on. There are two types of extinction of principle: One is the emptiness of phenomena, the false and delusional dharmas are empty and without inherent reality. The second is true emptiness, the Buddha-nature (Tathagatagarbha, referring to Buddha-nature) contains countless Buddha-dharmas, being away from phenomena and self-nature. Speaking of being away from phenomena, as Asvaghosa (Asvaghosa, an Indian Buddhist philosopher) said, it is neither having phenomena, nor not having phenomena, nor neither having phenomena nor not having phenomena, nor having both phenomena and not having phenomena, nor self-phenomena, nor other-phenomena, nor neither self-phenomena nor other-phenomena, nor both self-phenomena and other-phenomena. Like this, all false and delusional mental discriminations are completely not.
應。唯證境界。言離性者。是諸佛法同一體性。互相整合。不離不脫。不斷不異。以同體故。無有一法別守自性。滅義雖眾。要唯此四。此四滅中理滅為本。由見相空。成前事滅。由見真空。成前德滅。依德起用。便有應滅。若以分相說前三滅。以為涅槃。攝相論之。四滅俱是。問曰。此經具明諸義。何故偏言大涅槃乎。涅槃為宗。故偏言耳。亦可諸義不可備彰。且舉涅槃那者名息。今略不舉。息有三義。一息生死有為因果。趣入無為。名之為息。二息修契實。名之為息。故下文言。若能斷除三十七品所行之事。是名涅槃。三息化歸真。名之為息。此舉所詮。經為能詮。外國正音名修多羅。此翻名線。以能貫穿一切法相。如線貫華。是故就喻說之為線。而言經者。線能貫華。經能持緯。其用相似。故複名經。若依俗訓。經者常也。教之一法。經古歷今。恒有曰常。
壽命品者。依多品經。名為序品。依小品經。名壽命品。諸經立品。大例有三。或有從廣。或復就略。或當相以名。此言壽命。從略言耳。以下迦葉偈請之後。明其慈悲不殺因緣。得壽命長。就此彰名。名壽命品。命限稱壽。神慧不斷。目之為命。品者品別。亦可品者是其品類。隨其所明類類同聚。故言品類。此經合有十三章別。此品建始。故稱第一
【現代漢語翻譯】 現代漢語譯本 應。唯有證悟的境界才能理解。如果說遠離自性，那是因為諸佛的法具有同一體性，互相成就，不分離也不脫離，不斷絕也不相異。因為是同一體性，所以沒有一法可以獨自保有自己的自性。滅的含義雖然很多，但主要就是這四種。這四種滅中，以理滅為根本。因為見到現象是空性的，所以成就了前面的事滅。因為見到真如是空性的，所以成就了前面的德滅。依據功德而起作用，便有了應滅。如果以分別相來說前面的三種滅，並以此為涅槃，那麼從總攝相的角度來說，四種滅都是涅槃。問：這部經明明詳細闡述了各種義理，為什麼偏偏只說大涅槃呢？因為涅槃是這部經的宗旨，所以偏重於說涅槃。也可以說，各種義理不可能全部彰顯，所以姑且只舉出涅槃。涅槃的意思是寂滅。現在略去不談。寂滅有三種含義：一是寂滅生死有為的因果，趨向于無為，這叫做寂滅。二是寂滅修行與實相契合，這叫做寂滅。所以下文說，如果能夠斷除三十七道品所行之事，就叫做涅槃。三是寂滅化身迴歸真如，這叫做寂滅。以上是就所詮釋的義理而言。經是能詮釋義理的工具。外國的正確發音叫做修多羅（Sutra），這裡翻譯成線。因為它能夠貫穿一切法相，就像線貫穿花朵一樣。所以用比喻來說，就叫做線。而說經，是因為線能貫穿花朵，經能支撐緯線，它們的作用相似。所以又叫做經。如果按照世俗的解釋，經的意思是常。教法這一法，經歷古代直到現在，永遠存在，所以叫做常。 壽命品，是依據多品經的說法，叫做序品。依據小品經的說法，叫做壽命品。諸經設立品名，大致有三種情況：或者從廣義上命名，或者從簡略上命名，或者根據當下的內容來命名。這裡說壽命，是從簡略上說的。在下面的迦葉（Kasyapa）用偈頌請求之後，說明了佛陀慈悲不殺的因緣，從而得到長壽。就此來彰顯品名，叫做壽命品。命的限度叫做壽。神識和智慧不斷絕，稱之為命。品的意思是品類區別。也可以說，品就是品類。隨著所闡明的內容，同類的聚集在一起，所以叫做品類。這部經總共有十三章別。這一品是開始，所以叫做第一。
【English Translation】 English version The response should be based on the realm of realization. To say 'apart from nature' means that the Dharmas of all Buddhas share the same fundamental nature, mutually completing each other, neither separated nor detached, neither 끊어진 nor different. Because they share the same nature, no single Dharma can independently maintain its own self-nature. Although the meanings of cessation are numerous, these four are primary. Among these four cessations, the cessation of principle (理滅, Li Mie) is fundamental. By seeing the emptiness of phenomena, the cessation of events (事滅, Shi Mie) is achieved. By seeing true emptiness, the cessation of virtues (德滅, De Mie) is achieved. Based on virtues, functions arise, leading to the cessation of responses (應滅, Ying Mie). If we discuss the first three cessations from the perspective of differentiated characteristics and consider them as Nirvana, then from the perspective of encompassing characteristics, all four cessations are Nirvana. Question: This Sutra clearly explains various meanings, so why does it specifically mention the Great Nirvana? Because Nirvana is the central theme of this Sutra, it is emphasized. Alternatively, it is impossible to fully express all meanings, so Nirvana is mentioned as an example. Nirvana means cessation. This is briefly omitted here. Cessation has three meanings: first, the cessation of the causes and effects of conditioned existence (生死有為因果, Sheng Si You Wei Yin Guo), leading to unconditioned existence (無為, Wu Wei), which is called cessation. Second, the cessation of practice aligning with reality, which is called cessation. Therefore, the following text says, 'If one can eliminate the practices of the thirty-seven factors of enlightenment (三十七品, San Shi Qi Pin), that is called Nirvana.' Third, the cessation of transformation returning to truth, which is called cessation. The above refers to the meaning being explained. The Sutra is the means of explaining the meaning. In foreign languages, the correct pronunciation is Sutra (修多羅, Xiu Duo Luo), which is translated here as 'thread.' Because it can string together all aspects of Dharma, like a thread stringing together flowers. Therefore, metaphorically, it is called 'thread.' And it is called Sutra (經, Jing) because a thread can string together flowers, and a Sutra can support the weft; their functions are similar. Therefore, it is also called Sutra. According to the common explanation, Sutra means 'constant.' The Dharma of teaching, from ancient times to the present, always exists, so it is called 'constant.' The chapter on lifespan (壽命品, Shou Ming Pin) is called the introductory chapter (序品, Xu Pin) according to the multi-chapter Sutras. According to the shorter Sutras, it is called the chapter on lifespan. There are generally three ways to establish chapter titles in Sutras: either named broadly, or named concisely, or named according to the present content. Here, 'lifespan' is used concisely. Following Kasyapa's (迦葉, Jia Ye) request with verses below, it explains the Buddha's compassion and non-killing causes, thereby obtaining longevity. Based on this, the chapter is named 'Lifespan.' The limit of life is called longevity. The continuous consciousness and wisdom are called life. 'Chapter' means classification. Alternatively, 'chapter' means category. According to the content being explained, similar things are gathered together, so it is called category. This Sutra has a total of thirteen chapters. This chapter is the beginning, so it is called the first.
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此經始終。文別有五。一者序分。二純陀下開宗顯德分。三三告下辯修成德分。四若人能知是名沙門婆羅門下破邪通正分。五如來滅度阇維供養分。此後一分。外國不來。化必有由。故先明序。由序既興。宜顯所明。故次第二開宗顯德。宗謂諸佛圓極妙果。果成由因。故次第三辯修成德。真法既開。欲以所明傳化不絕。故次第四破邪通正。故下文中對破外道。以通正義。對破眾魔。以通正說。為化既周。遷影歸寂。故次第五如來示滅。人天大眾。阇維供養。問曰。諸人多以三分。科判此經。今以何故離分為五。釋言。準依勝鬘經等。三分科文。實有道理。故彼經中十五章前。別有由序。十五章后別立流通。此經判文不得同彼。以第五分非流通故。又諸論者作論解經。多亦不以三分科文。五中初一化益方便。中三正益。后之一分化訖取滅。就初序中義要有二。一發起序。二證信序。辯此二序略有五門。一釋名義並顯立意。二明兩序名之差別並顯得失。三明二序名之通局。四定二序文之前卻。五隨文解釋。就初門中。先釋名義。言發起者。佛將說經。先托時處。神力集眾。發起所說。名為發起。以此發起。與說為由。名發起序。言證信者。阿難昔時稟承佛說。欲以所聞傳之末代。先對眾生。言如是法我從佛聞。
【現代漢語翻譯】 現代漢語譯本 此經始終，文別有五：一者序分，二純陀（Cunda，人名）下開宗顯德分，三三告下辯修成德分，四若人能知是名沙門婆羅門下破邪通正分，五如來滅度阇維供養分。此後一分，外國不來。化必有由，故先明序。由序既興，宜顯所明，故次第二開宗顯德。宗謂諸佛圓極妙果。果成由因，故次第三辯修成德。真法既開，欲以所明傳化不絕，故次第四破邪通正。故下文中對破外道，以通正義；對破眾魔，以通正說。為化既周，遷影歸寂，故次第五如來示滅，人天大眾，阇維供養。問曰：諸人多以三分科判此經，今以何故離分為五？釋言：準依《勝鬘經》等，三分科文，實有道理。故彼經中十五章前，別有由序，十五章后別立流通。此經判文不得同彼，以第五分非流通故。又諸論者作論解經，多亦不以三分科文。五中初一化益方便，中三正益，后之一分化訖取滅。就初序中義要有二：一發起序，二證信序。辯此二序略有五門：一釋名義並顯立意，二明兩序名之差別並顯得失，三明二序名之通局，四定二序文之前卻，五隨文解釋。就初門中，先釋名義。言發起者，佛將說經，先托時處，神力集眾，發起所說，名為發起。以此發起，與說為由，名發起序。言證信者，阿難（Ananda，佛陀的十大弟子之一）昔時稟承佛說，欲以所聞傳之末代，先對眾生，言如是法我從佛聞。
【English Translation】 English version This sutra from beginning to end, the text is divided into five parts: First, the introduction; second, the section from Cunda (name of a person) onwards, revealing the essence and virtues; third, the section from the three announcements onwards, discussing the cultivation and attainment of virtues; fourth, the section from 'If one can understand, they are called a 'Shramana' (ascetic) or 'Brahmin' (priest)' onwards, refuting heterodoxy and establishing orthodoxy; fifth, the section on the Nirvana (passing away) of the Tathagata (Buddha) and the cremation offerings. The last section is not found in foreign versions. Transformation must have a cause, so the introduction is explained first. Since the introduction has arisen, it is appropriate to reveal what is being explained, so the second section reveals the essence and virtues. The essence refers to the perfect and ultimate wonderful fruit of all Buddhas. The fruit is achieved through causes, so the third section discusses the cultivation and attainment of virtues. Since the true Dharma (teachings) has been revealed, to transmit and transform it without interruption, the fourth section refutes heterodoxy and establishes orthodoxy. Therefore, the following text refutes external paths to establish the correct meaning, and refutes the demons to establish the correct teachings. As the transformation is complete, the shadow returns to stillness, so the fifth section shows the Nirvana of the Tathagata, and the assembly of humans and devas (gods) perform cremation offerings. Question: Many people divide this sutra into three parts, why are we now dividing it into five? Answer: According to the 'Śrīmālādevī Siṃhanāda Sūtra' and others, dividing the text into three parts is reasonable. Therefore, in that sutra, before the fifteen chapters, there is a separate introduction, and after the fifteen chapters, there is a separate circulation section. The division of this sutra cannot be the same as that, because the fifth section is not a circulation section. Also, many commentators who write treatises to explain the sutras do not divide the text into three parts. Among the five parts, the first is a skillful means for transformation and benefit, the middle three are the main benefits, and the last part is the Nirvana after the transformation is complete. In the initial introduction, there are two essential meanings: first, the initiating introduction; second, the certifying introduction. There are five aspects to discuss these two introductions: first, explaining the meaning of the names and revealing the intention; second, clarifying the differences in the names of the two introductions and revealing the gains and losses; third, clarifying the scope of the names of the two introductions; fourth, determining the order of the texts of the two introductions; fifth, explaining the text accordingly. In the first aspect, first explain the meaning of the names. The 'initiating' refers to when the Buddha is about to speak the sutra, he first relies on the time and place, and uses his divine power to gather the assembly, initiating what is to be spoken, which is called 'initiating'. This initiating is the cause of the speaking, so it is called the 'initiating introduction'. The 'certifying' refers to when Ananda (one of the ten great disciples of the Buddha) formerly received the Buddha's teachings, and wanted to transmit what he heard to future generations, he first said to the assembly, 'Thus I have heard this Dharma from the Buddha.'
證成可信。名為證信。以此證信。與傳經為由。名證信序。名義如是。次顯立意。何故有二。由經二故。經正是一。何曾有二。經體雖一。約時就人。故得分二。一如來所說經。二阿難所傳經。如來所說。益在當時。阿難所傳傳之末代。對斯二經。故立兩序。對佛所說立發起序。對阿難所傳立證信序。第二門中。先明二序名之差別。后辯得失。名別有四。一當相以名。名為發起。及以證信。二就人為名。名如來序及阿難序。發起序者。如來所為名如來序。證信序者。阿難所作名阿難序。三就時為名。名現在序及未來序。如來序者名現在序。阿難序者名未來序。四對經為名。名經前序及經後序。如來序者名為經前。阿難序者說為經后。此名佛說以之為經。約對此經。以別前後。彼證信序更有一名。名遺教序。佛將滅度。遺言教置。故曰遺教。名別如此。次明得失。此四對中。證信發起名義無爽。第二對中。阿難序者名亦無過。道如來序。義有不足。云何不足。如說勝鬘。有佛化主王及夫人旃提勝鬘五人影響。共為發起。諸經發起多不獨佛。若使發起名如來序。失他餘人發起之義。以如來序有過須廢。阿難序者對亦不立。第三對中現在無爽。未來不便。是義云何。若使如來現在說經。所立之序名為現在。阿難傳時亦是現在
【現代漢語翻譯】 現代漢語譯本 『證成可信』，名為『證信』。用這個來證明可信，並作為傳經的理由，稱為『證信序』。名稱的意義就是這樣。 接下來闡明立意的緣由。為什麼會有兩種序？因為經有兩種。 經本身只有一種，難道會有兩種嗎？經的本體雖然只有一個，但從時間和對像來看，所以可以分為兩種：一是如來（Tathagata，佛的稱號）所說的經，二是阿難（Ananda，佛陀的十大弟子之一）所傳的經。如來所說的經，利益在於當時；阿難所傳的經，流傳到後世。針對這兩種經，所以設立兩種序：針對佛所說的經，設立『發起序』；針對阿難所傳的經，設立『證信序』。 在第二部分中，首先闡明兩種序名稱的差別，然後辨別得失。名稱的差別有四種：一是根據表面的意義來命名，稱為『發起』以及『證信』。二是根據人物來命名，稱為『如來序』以及『阿難序』。『發起序』是如來所作，所以稱為『如來序』；『證信序』是阿難所作，所以稱為『阿難序』。三是根據時間來命名，稱為『現在序』以及『未來序』。『如來序』稱為『現在序』，『阿難序』稱為『未來序』。四是根據經文的位置來命名，稱為『經前序』以及『經後序』。『如來序』稱為『經前』，『阿難序』被稱為『經后』。這是因為佛所說的經被認為是經文字身，所以根據相對於這部經的位置，來區分前後。『證信序』還有另一個名稱，叫做『遺教序』。佛將要涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，遺留下來的教誨，所以叫做『遺教』。名稱的差別就是這樣。 接下來闡明得失。在這四種對比中，『證信』和『發起』的名稱意義沒有偏差。在第二種對比中，『阿難序』的名稱也沒有問題。但說『如來序』，意義上有所不足。為什麼不足呢？比如《勝鬘經》（Srimala Sutra）中，有佛的化身之主王以及夫人旃提（Candi）和勝鬘（Srimala）五人的影響，共同作為發起。許多經的發起並不只有佛一人。如果把發起稱為『如來序』，就失去了其他人發起的意義。因為『如來序』有不足之處，所以應該廢除。『阿難序』的對比也不成立。 在第三種對比中，『現在』沒有問題，『未來』則不方便。這是什麼意思呢？如果說如來現在說經，所設立的序稱為『現在』，那麼阿難傳經的時候也是現在。
【English Translation】 English version 『Verifying trustworthiness』 is called 『Verification of Faith』. Using this to verify trustworthiness and as the reason for transmitting the scripture is called 『Verification of Faith Preface』. The meaning of the names is thus. Next, clarify the reason for establishing the intention. Why are there two prefaces? Because there are two types of scriptures. The scripture itself is only one, how could there be two? Although the essence of the scripture is only one, it can be divided into two based on time and audience: one is the scripture spoken by the Tathagata (title of the Buddha), and the other is the scripture transmitted by Ananda (one of the Buddha's ten principal disciples). The benefit of the scripture spoken by the Tathagata lies in that time; the scripture transmitted by Ananda is passed down to later generations. In response to these two types of scriptures, two prefaces are established: in response to the scripture spoken by the Buddha, the 『Initiation Preface』 is established; in response to the scripture transmitted by Ananda, the 『Verification of Faith Preface』 is established. In the second section, first clarify the differences in the names of the two prefaces, and then distinguish the gains and losses. There are four types of differences in names: one is naming according to the superficial meaning, called 『Initiation』 and 『Verification of Faith』. Two is naming according to the person, called 『Tathagata Preface』 and 『Ananda Preface』. The 『Initiation Preface』 is made by the Tathagata, so it is called 『Tathagata Preface』; the 『Verification of Faith Preface』 is made by Ananda, so it is called 『Ananda Preface』. Three is naming according to time, called 『Present Preface』 and 『Future Preface』. The 『Tathagata Preface』 is called 『Present Preface』, and the 『Ananda Preface』 is called 『Future Preface』. Four is naming according to the position of the scripture, called 『Preface Before the Scripture』 and 『Preface After the Scripture』. The 『Tathagata Preface』 is called 『Before the Scripture』, and the 『Ananda Preface』 is called 『After the Scripture』. This is because the scripture spoken by the Buddha is considered the scripture itself, so the front and back are distinguished based on the position relative to this scripture. The 『Verification of Faith Preface』 has another name, called 『Last Teaching Preface』. When the Buddha is about to enter Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), the teachings left behind are called 『Last Teaching』. The difference in names is thus. Next, clarify the gains and losses. In these four comparisons, the meaning of the names 『Verification of Faith』 and 『Initiation』 have no deviation. In the second comparison, the name 『Ananda Preface』 also has no problem. But saying 『Tathagata Preface』 is insufficient in meaning. Why is it insufficient? For example, in the 『Srimala Sutra』, there is the influence of the king who is the transformation body of the Buddha, as well as Lady Candi and Srimala, five people together as the initiation. The initiation of many scriptures is not only the Buddha alone. If the initiation is called 『Tathagata Preface』, it loses the meaning of the initiation of other people. Because the 『Tathagata Preface』 has shortcomings, it should be abolished. The comparison of 『Ananda Preface』 is also not established. In the third comparison, 『Present』 has no problem, but 『Future』 is inconvenient. What does this mean? If it is said that the preface established when the Tathagata speaks the scripture in the present is called 『Present』, then the time when Ananda transmits the scripture is also the present.
所立之序。何為非現。若對如來現在說時。阿難之序遂名未來。是則對於阿難傳時。如來之序應名過去。佛雖過去。正取說時以為現在。阿難亦爾。對佛雖未。正取傳時。亦是現在。二俱現在。何可偏名一為未來。良以未來有過須廢。所對現在。事亦不立。第四對中經前無過。經后不便。若道經后。云何名序。若說為序。則非經后。當知二序約對二經。皆是經前。不可偏判一為經后。良以經后不便須廢。所對經前。義亦不立。良以諸名斯皆有過。故今釋者偏存證信發起之稱。第三明其名之通局。通則二序俱名證信。齊號發起。立序之意。皆為生信。故通名證信。同爲發起。故齊號發起。今為別二序。故如來序偏名發起。阿難序者偏號證信。等為別序。隨便以彰。便義如何。阿難小聖。懼人輕謗。立序之意專為生信。故今釋者望其本意。名阿難序以為證信。如來大聖。人皆重信。立序之意多為起發。不專為信。故今釋者望其本意。說為發起。第四定其文之前卻。先敘異說。次辯得失。后顯正義。異說云何。昔來相傳。言證信中句別有五。一如是。二我聞。三一時。四住處。五同聞。後來釋者更加一佛。通余說六異說如此。言得失者。如是我聞判為證信。此言當理。是其得也。一時佛等定判經后。此言乖理。是其失也。是
【現代漢語翻譯】 現代漢語譯本 所立之序的意義。什麼叫做『非現』（非現在）？如果針對如來現在說法的時候，阿難的序就叫做『未來』。那麼，對於阿難傳法的時候，如來的序就應該叫做『過去』。佛雖然已經過去，但我們只取說法的時候作為『現在』。阿難也是一樣，相對於佛來說雖然是『未』來，但我們只取他傳法的時候，也算是『現在』。兩者都是『現在』，為什麼可以偏袒地只稱一個為『未來』呢？因為如果是『未來』，就存在時間上的先後，必須廢棄。所對應的『現在』，這件事也無法成立。 第四種對立的情況是，經文之前沒有問題，經文之後則不方便。如果說在經文之後，又怎麼能叫做『序』呢？如果說是『序』，那就不是在經文之後。應當知道，這兩個序是針對兩部經文而言的，都在經文之前。不能偏袒地判斷一個在經文之後。因為在經文之後就不方便，必須廢棄。所對應的經文之前，這個意義也無法成立。因為這些名稱都有問題，所以現在的解釋者偏重於『證信』（證明可信）和『發起』（引發）的稱呼。 第三點是說明這些名稱的通用性和侷限性。通用來說，兩個序都可以叫做『證信』，都可以叫做『發起』。設立序的意義，都是爲了產生信心，所以都可以叫做『證信』。都是爲了引發聽眾的興趣，所以都可以叫做『發起』。現在爲了區分這兩個序，所以如來的序偏重於叫做『發起』，阿難的序偏重於叫做『證信』。爲了區分這兩個序，就隨便用這些名稱來彰顯。這樣的方便之處在哪裡呢？阿難是小聖（指果位較低的聖人），害怕人們輕視和誹謗，設立序的意義專門是爲了產生信心。所以現在的解釋者根據他的本意，稱阿難的序為『證信』。如來是大聖（指果位較高的聖人），人們都很重視和相信他，設立序的意義主要是爲了引發聽眾的興趣，不只是爲了產生信心。所以現在的解釋者根據他的本意，說如來的序為『發起』。 第四點是確定經文的前後順序。先敘述不同的說法，然後辨別得失，最後顯明正確的意義。不同的說法是什麼呢？過去流傳下來的說法是，在『證信』序中，句子分別有五個：一是『如是』（Evam），二『我聞』（maya srutam），三『一時』（ekasmim samaye），四『住處』，五『同聞』。後來的解釋者又增加了一個『佛』，總共有六個不同的說法。說到得失，把『如是我聞』判斷為『證信』，這個說法是合理的，是它的優點。把『一時』、『佛』等判斷為在經文之後，這個說法是不合理的，是它的缺點。
【English Translation】 English version The meaning of establishing the prologue. What is meant by 'non-present'? If, when the Tathagata (如來，Tathāgata - 'Thus Gone One', an epithet of the Buddha) is currently speaking, Ananda's (阿難，Ānanda - the Buddha's primary disciple) prologue is called 'future'. Then, when Ananda is transmitting the Dharma, the Tathagata's prologue should be called 'past'. Although the Buddha has passed, we only take the time of speaking as 'present'. Ananda is the same; although he is 'future' relative to the Buddha, we only take the time of his transmission as 'present'. Both are 'present', so why can one be biasedly called 'future'? Because if it is 'future', there is a temporal sequence that must be discarded. The corresponding 'present' cannot be established. The fourth type of opposition is that there is no problem before the sutra, but it is inconvenient after the sutra. If it is said to be after the sutra, how can it be called a 'prologue'? If it is said to be a 'prologue', then it is not after the sutra. It should be known that these two prologues are for the two sutras and are both before the sutra. One cannot be biasedly judged to be after the sutra. Because it is inconvenient after the sutra, it must be discarded. The corresponding before the sutra, this meaning cannot be established. Because these names all have problems, the current interpreters emphasize the terms 'credence' (證信) and 'initiation' (發起). The third point is to explain the generality and limitations of these names. Generally speaking, both prologues can be called 'credence' and 'initiation'. The meaning of establishing the prologue is to generate faith, so it can be called 'credence'. It is to arouse the interest of the audience, so it can be called 'initiation'. Now, in order to distinguish these two prologues, the Tathagata's prologue emphasizes being called 'initiation', and Ananda's prologue emphasizes being called 'credence'. In order to distinguish these two prologues, these names are used to highlight them. What is the convenience of this? Ananda is a small sage (小聖, refers to a saint with a lower level of attainment), afraid that people will despise and slander him, and the meaning of establishing the prologue is specifically to generate faith. Therefore, the current interpreters, according to his original intention, call Ananda's prologue 'credence'. The Tathagata is a great sage (大聖, refers to a saint with a higher level of attainment), and people value and believe in him, and the meaning of establishing the prologue is mainly to arouse the interest of the audience, not just to generate faith. Therefore, the current interpreters, according to his original intention, say that the Tathagata's prologue is 'initiation'. The fourth point is to determine the order of the sutra. First, describe the different views, then distinguish the gains and losses, and finally reveal the correct meaning. What are the different views? The saying that has been passed down in the past is that in the 'credence' prologue, there are five sentences: first, 'Thus I have heard' (如是, Evam), second, 'I heard' (我聞, maya srutam), third, 'at one time' (一時, ekasmim samaye), fourth, 'place', fifth, 'together heard'. Later interpreters added a 'Buddha', for a total of six different views. Speaking of gains and losses, judging 'Thus I have heard' as 'credence' is reasonable, which is its advantage. Judging 'at one time', 'Buddha', etc., as being after the sutra is unreasonable, which is its disadvantage.
義云何。先以事徴。后以文證。言事徴者。一時佛等若是經后。經前無佛。誰之說經。無時無處。說何所託。經前無眾。說何所被。賴藉此等。起發所說。何得一向判為經后。人復救言。事雖經前後引來證成可信。故判經后。若爾何獨五句六句。正說已前但可有事。所有言說皆后引來。如此經中流血已前。當時但可有事而已。是中言說。悉是阿難后時引來。然下文中六種相等雖后引來。得判經前。一時佛等。何為不爾。以斯推驗。一時佛等定判經后。實非道理。事驗如此。今以文證。如彼地論。解佛在於第二七日他化天說。言時處等。校量顯勝。此法勝故在於初時及勝處說。佛將說經。先托時處表彰法勝。然後起說明知時處經前起發。又法華論釋法華經。義亦同。爾彼言何故在王舍城祇阇崛山。此法勝故寄處表法。然後起說。明非經后。得失如是。次顯正義。如是我聞一向證信。一時佛下義有兩兼。取其當時起發之義。判為發起。阿難引來證成可信。判為證信。義既兩兼。不可偏取。第五門中。先解如是我聞之言。三門辯釋。一解如是我聞有之所由。二明立意。三釋其文。如是我聞何因緣有。由佛教故。佛何故教。阿難請故。彼何緣請。阿尼樓馱教故。彼何因教。由見阿難心憂惱故。阿難比丘何故憂惱。由見如來般涅
槃故。佛將滅度。在雙林間。北首而臥。阿難爾時以佛將滅。心懷悲惱。莫能自勝。阿尼樓馱開覺阿難。汝傳法人。何不請佛未來世事。徒悲何益。阿難對曰。我今心沒憂海。知何所問。阿尼樓馱遂教阿難請佛四事。一問佛滅后。諸比丘等以何為師。二問比丘依何而住。三問惡性比丘云何共居。四問一切經首當置何字。阿難聞之。心少惺悟。受教請佛。佛依答之。諸比丘等以何為師者。當依波羅提木叉為師。若我住世。無異於此。木叉是戒。比丘所學。故說為師。一切比丘依何住者。當依四念處住。何謂四念。所謂比丘觀內身循身觀。精勤一心。除世貪憂。如是觀外身內外身受心法亦如是。是謂比丘所依住處。故經說言。若住四念名自境界。不為魔縛。若住五欲名他境界。為魔所縛。惡性比丘云何共住者。梵檀治之。若調為說離有無經。梵檀是其默不共語。一切經首置何字者。當置如是我聞一時佛在某方某叢林等。由佛本教。故有斯言。言立意者。為生物信。云何生信。言如是者。阿難彰己自信佛語。道佛所說以為如是。令他眾生同已生信。言我聞者。阿難自是不足之人。若道此法是我所說。人多不信。道我聞故。人多生信。生信如是。信有何義。而為生乎。信者是其入法初門。攝法上首。凡入佛法要先生信故華嚴中
【現代漢語翻譯】 現代漢語譯本： 槃故（涅槃的緣故）。佛將要滅度（圓寂）。在雙林（娑羅雙樹林）間，頭朝北邊躺臥。阿難（佛陀的十大弟子之一）當時因為佛將要滅度，心中懷著悲傷煩惱，不能自已。阿尼樓馱（佛陀的十大弟子之一）開導阿難說：『你是傳法之人，為什麼不請問佛陀未來世的事情，徒然悲傷有什麼用呢？』阿難回答說：『我現在心沉沒在憂愁的海洋里，知道該問些什麼呢？』阿尼樓馱於是教阿難請問佛陀四件事：一問佛滅度后，各位比丘（出家修行的男子）等以什麼為老師；二問比丘依靠什麼而安住；三問對於行為惡劣的比丘該如何相處；四問一切佛經的開頭應當放置什麼字。阿難聽了之後，心中稍微清醒，接受教導去請問佛陀。佛陀依次回答了他。 關於各位比丘等以什麼為老師的問題，應當以波羅提木叉（戒律）為老師。如果我住世，和這個沒有不同。木叉就是戒律，是比丘所學習的內容，所以說是老師。一切比丘依靠什麼安住的問題，應當依靠四念處安住。什麼是四念呢？就是比丘觀察內身，持續不斷地觀察身體，精進努力，一心一意，去除世間的貪慾和憂愁。像這樣觀察外身、內外身、感受、心念、法也是一樣。這就是比丘所依靠的住處。所以經書上說，如果安住在四念處，就叫做自己的境界，不會被魔所束縛；如果安住在五欲（色、聲、香、味、觸），就叫做他人的境界，會被魔所束縛。對於行為惡劣的比丘該如何相處的問題，用梵檀（沉默不語的懲罰）來制裁他。如果他能被調伏，就為他說講遠離有和無的經典。梵檀就是對其沉默不語，不與他交往。一切經書的開頭放置什麼字的問題，應當放置『如是我聞，一時佛在某方某叢林』等等。由於佛陀最初的教導，所以才有這些話。用言語來確立意義，是爲了使眾生生起信心。如何生起信心呢？說『如是』，是阿難表明自己相信佛陀所說的話，說佛陀所說的是真實不虛的，使其他眾生和他一樣生起信心。說『我聞』，是阿難表明自己是不夠資格的人，如果說這部佛法是我說的，人們大多不會相信，說我聽來的，人們大多會生起信心。生起信心是這樣的，信心有什麼意義，為什麼要生起信心呢？信心是進入佛法的最初的門徑，是攝持佛法的首要條件，凡是進入佛法都要先生起信心，所以《華嚴經》中說……
【English Translation】 English version: Due to Parinirvana (the reason for Nirvana). The Buddha was about to enter Parinirvana. He was lying down in the Twin Sala Trees (grove of twin Sala trees), with his head facing north. At that time, Ananda (one of the ten great disciples of the Buddha) was filled with sorrow and distress because the Buddha was about to enter Parinirvana, and he could not control himself. Aniruddha (one of the ten great disciples of the Buddha) awakened Ananda, saying, 'You are the one who transmits the Dharma. Why don't you ask the Buddha about the affairs of the future world? What is the use of merely grieving?' Ananda replied, 'My mind is now submerged in an ocean of sorrow. I don't know what to ask.' Then Aniruddha taught Ananda to ask the Buddha four questions: First, after the Buddha enters Parinirvana, who should the bhikkhus (monks) take as their teacher? Second, what should the bhikkhus rely on to abide? Third, how should one live with bhikkhus of evil nature? Fourth, what word should be placed at the beginning of all sutras (scriptures)? Upon hearing this, Ananda's mind became slightly clearer, and he accepted the teaching and asked the Buddha. The Buddha answered him accordingly. Regarding the question of who the bhikkhus should take as their teacher, they should take the Pratimoksha (code of monastic discipline) as their teacher. If I were to remain in the world, it would be no different from this. The Pratimoksha is the precepts, which the bhikkhus study, so it is said to be the teacher. Regarding the question of what all bhikkhus should rely on to abide, they should abide in the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? They are when a bhikkhu observes the internal body, continuously observing the body, diligently and with one mind, removing worldly greed and sorrow. Likewise, one should observe the external body, the internal and external body, feelings, mind, and dharmas (teachings) in the same way. This is the place where the bhikkhus rely on to abide. Therefore, the sutra says that if one abides in the Four Foundations of Mindfulness, it is called one's own realm, and one will not be bound by Mara (demon). If one abides in the five desires (form, sound, smell, taste, and touch), it is called another's realm, and one will be bound by Mara. Regarding the question of how to live with bhikkhus of evil nature, punish them with Brahma-danda (silent treatment). If they can be tamed, then speak to them about the sutras that are free from existence and non-existence. Brahma-danda means remaining silent and not speaking to them, not associating with them. Regarding the question of what word should be placed at the beginning of all sutras, one should place 'Thus have I heard, at one time the Buddha was in such and such a direction, in such and such a grove,' and so on. Because of the Buddha's original teachings, these words exist. Establishing meaning with words is to generate faith in sentient beings. How is faith generated? Saying 'Thus' is Ananda declaring that he himself believes the Buddha's words, saying that what the Buddha said is true and not false, so that other sentient beings will generate faith like him. Saying 'I have heard' is Ananda declaring that he is an unqualified person. If he were to say that this Dharma was spoken by me, most people would not believe it. Saying that I heard it, most people will generate faith. Generating faith is like this. What is the meaning of faith, and why should faith be generated? Faith is the initial gateway to entering the Dharma, it is the foremost condition for embracing the Dharma. All those who enter the Buddha's Dharma must first generate faith, therefore, the Avatamsaka Sutra says...
說信為手。如人有手。至珍寶所隨意採取若當無手。空無所獲。信亦如是。入佛法者有信心手。隨意採取道法之寶。若無信心。空無所得。次釋其文。先解如是。于中初先就人以定。然後解釋。定之云何。昔來多就阿難以釋。阿難所傳如佛所說。故名為如。簡去相似。故復云是。究尋此言。就佛以釋。非就阿難。何以得知。如大智論言。如是者信順之詞。其信者言是事如是。不信者言是事不如是。阿難彰已信順佛語。名佛所說。以為如是。又溫室經初云。阿難曰。吾從佛聞如是。故知阿難名佛所說。以為如是。但方言不同。彼溫室經順此方語。故說從佛聞于如是。余經多順外國人語。先舉如是。后彰我聞。定之粗爾。釋之云何。言如是者。解有兩義。一約法解。阿難道彼如來所說如於諸法。故名為如。說理如理。說事如事。說因如因。說果如果。如是一切如法之言。是當道理。故曰如是。良以乖法。名為非故。如法之言得稱為是。二約人解。阿難道今釋迦所說。如於過去一切佛說。故名為如。如諸佛說。是當道理。故曰如是。良以乖佛所說為非。如諸佛說得名為是。言我聞者。阿難對彼未來眾生道已餐說。故曰我聞。聞實是耳。云何稱我。諸根之別皆我用具。就主以名。故曰我聞。法中無人。云何就主宣說我聞。釋言
【現代漢語翻譯】 現代漢語譯本： 說『信』是手。譬如人有手，到珍寶之處可以隨意採取，如果沒手，就空無所獲。『信』也是如此。進入佛法的人，有信心之手，可以隨意採取道法之寶。如果沒有信心，就空無所得。接下來解釋經文。先解釋『如是』。其中首先就人來確定，然後解釋。如何確定呢？過去多就阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）來解釋。阿難所傳的，如同佛所說，所以稱為『如』。爲了簡別相似之處，所以又說『是』。仔細探究這句話，應該就佛來解釋，而不是就阿難。憑什麼知道呢？如《大智度論》（Mahāprajñāpāramitāśāstra，龍樹菩薩所著的重要論典）所說：『如是』是信順之詞。相信的人說『這件事是這樣的』，不相信的人說『這件事不是這樣的』。阿難表明已經信順佛語，稱佛所說為『如是』。又如《溫室經》開頭說：『阿難說：我從佛聞如是。』所以知道阿難稱佛所說為『如是』。只是方言不同，那部《溫室經》順應此方語言，所以說『從佛聞于如是』。其他經典多順應外國人語言，先說『如是』，后說『我聞』。確定大概如此。如何解釋呢？說『如是』，解釋有兩層含義。一是就法來解釋，阿難說彼如來所說，如於諸法，所以稱為『如』。說理如理，說事如事，說因如因，說果如果。像這樣一切如法之言，是當道理，所以說『如是』。因為違背法則，稱為『非』。如法之言才能稱為『是』。二是就人來解釋，阿難說現在釋迦（Śākyamuni，佛教創始人）所說，如於過去一切佛所說，所以稱為『如』。如諸佛所說，是當道理，所以說『如是』。因為違背佛所說，就是『非』。如諸佛所說才能稱為『是』。說『我聞』，是阿難對未來眾生說他已經聽聞了，所以說『我聞』。聽聞實際上是耳朵的功能，為什麼稱『我』呢？諸根的區別都是『我』的用具，就主宰者來命名，所以說『我聞』。佛法中沒有人我之分，為什麼就主宰者宣說『我聞』呢？解釋說：
【English Translation】 English version: It is said that 『faith』 is like a hand. Just as a person with a hand can freely take from a place of precious jewels, but if they have no hand, they will gain nothing. 『Faith』 is also like this. Those who enter the Buddha's teachings, with the hand of faith, can freely take the treasures of the Dharma. If they have no faith, they will gain nothing. Next, explain the text. First, explain 『Thus』. Among them, first determine based on the person, and then explain. How to determine? In the past, it was mostly explained based on Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory). What Ānanda transmitted was like what the Buddha said, so it is called 『Thus』. To distinguish from similarities, it is also said 『It is』. Carefully investigate this statement, it should be explained based on the Buddha, not based on Ānanda. How do we know this? As the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom, an important treatise written by Nāgārjuna) says: 『Thus』 is a word of faith and obedience. Those who believe say 『This matter is thus』, those who do not believe say 『This matter is not thus』. Ānanda declared that he already believed and obeyed the Buddha's words, calling what the Buddha said 『Thus』. Furthermore, the Wen Shi Jing (Warm Room Sutra) begins by saying: 『Ānanda said: I heard thus from the Buddha.』 Therefore, we know that Ānanda called what the Buddha said 『Thus』. It's just that the dialects are different. That Wen Shi Jing conforms to the language of this region, so it says 『heard thus from the Buddha』. Other sutras mostly conform to the language of foreigners, first saying 『Thus』, then saying 『I heard』. The determination is roughly like this. How to explain it? Saying 『Thus』, there are two meanings in the explanation. One is to explain based on the Dharma. Ānanda said that what the Tathāgata (如來，one of the titles of a Buddha) said is like all Dharmas, so it is called 『Thus』. Speaking of principle as principle, speaking of events as events, speaking of cause as cause, speaking of effect as effect. Like this, all words that are in accordance with the Dharma are the proper reason, so it is said 『Thus』. Because it violates the Dharma, it is called 『Not thus』. Words that are in accordance with the Dharma can be called 『It is』. Second, to explain based on the person. Ānanda said that what Śākyamuni (釋迦牟尼，the founder of Buddhism) is saying now is like what all Buddhas of the past have said, so it is called 『Thus』. Like what all Buddhas have said, it is the proper reason, so it is said 『Thus』. Because it violates what the Buddha said, it is 『Not thus』. Only what all Buddhas have said can be called 『It is』. Saying 『I heard』 is Ānanda telling future beings that he has already heard it, so he says 『I heard』. Hearing is actually the function of the ears, why call it 『I』? The distinctions of all the senses are the tools of 『I』, named after the master, so it is said 『I heard』. In the Dharma, there is no distinction of self, why declare 『I heard』 based on the master? The explanation says:
。法中雖無定主。非無假名。綰御眾生。故得稱我。譬如四兵合以為軍。雖無定主。亦得稱言我軍勇健。我軍勝彼。此亦同爾。問曰。阿難得理聖人。以何義故同凡說我。釋言。阿難雖復說我。不同凡夫。云何不同。說我有三。一見心說我。謂諸凡夫我見未亡。於此心中稱說有我。二慢心說我。謂諸學人我見雖亡。我慢猶在。於此心中宣說有我。三世流佈我謂無學人見慢已除。隨世流佈。稱說有我。阿難當于結集法時。身居無學。見慢已除。隨世流佈。稱說有我。是故不同。問曰。無我是勝。有我不如。何不從勝就劣說我。答。化我眾生。法須如是。若不說我。何由可得標別彼此。令人識知。是故至佛化我眾生。皆自說我。一時已下義雖兩兼。對前一向證信序故。今偏就其發起以釋。于中初先就佛明處。與大已下就佛明眾。時則兼通。前中有三。一明化時。二明化主。三明化處。言一時者。為化時也。釋此時中。先敘異說。次辨過非。后顯正義。言異說者。昔來相傳。言佛說時。阿難聞時更無先後。簡去傳謬。成上我聞。故云一時。異說如是。辯過云何。先以事徴。后以文證。言事徴者。阿難是佛得道夜生。佛成道已。過六七日。即便說經。若依大乘。過二七日。佛便說經。阿難爾時猶在懷抱。身不預會。度二十年方
【現代漢語翻譯】 現代漢語譯本 法中雖然沒有固定的主宰，但並非沒有假借的名號。爲了統攝引導眾生，所以可以使用『我』這個稱謂。這就像用四種軍隊組合成一個軍隊，雖然沒有固定的主帥，也可以說『我軍』勇猛強健，『我軍』戰勝了敵方。這裡的情況也是如此。 有人問：阿難尊者是證得真理的聖人，為什麼也像凡夫一樣說『我』呢？ 解釋說：阿難尊者雖然也說『我』，但和凡夫不同。哪裡不同呢？說『我』有三種情況：第一種是見心說我，指的是那些我見沒有消除的凡夫，在心中稱說有『我』。第二種是慢心說我，指的是那些有學之人，雖然我見已經消除，但傲慢心還在，在心中宣說有『我』。第三種是世俗流佈說我，指的是那些無學之人，見惑和慢心都已經去除，只是隨順世俗的習慣，稱說有『我』。 阿難尊者在結集佛法的時候，已經證得無學果位，見惑和慢心都已經去除，只是隨順世俗的習慣，稱說有『我』。所以和凡夫不同。 有人問：無我是殊勝的，有我不如無我。為什麼不從殊勝的角度出發，而要遷就低劣的『我』來說呢？ 回答說：教化執著于『我』的眾生，佛法必須這樣。如果不說『我』，又怎麼能夠標明彼此的差別，讓人能夠認識瞭解呢？所以，佛陀乃至其他教化執著于『我』的眾生的人，都自己說『我』。 『一時』以下的內容，意義上雖然兼顧了發起序和證信序兩方面，但相對於前面偏重於證明可信的證信序而言，現在偏重於從發起序的角度來解釋。 其中，首先從佛陀的角度說明處所，『與大』以下從佛陀的角度說明聽眾。『時』則兼顧兩方面。前面（指『一時』以下的內容）包含三個方面：一是說明教化的時間，二是說明教化的主體，三是說明教化的處所。『言一時者，為化時也』，說『一時』，是爲了說明教化的時間。解釋這個『時』，先敘述不同的說法，然後辨析這些說法的過失，最後闡明正確的意義。『言異說者』，所謂不同的說法，過去流傳下來的說法是，佛陀說法的『時』，和阿難尊者聽法的『時』，是沒有先後的。爲了簡別去除這些流傳的謬誤，成就上面所說的『我聞』，所以說是『一時』。不同的說法是這樣的。辨析這些說法的過失是什麼呢？先從事情上進行考證，再從經文上進行驗證。從事情上考證是說，阿難尊者是佛陀成道之夜出生的，佛陀成道之後，過了六七天，就開始說法。如果按照大乘的說法，過了二七天，佛陀就開始說法。阿難尊者那時還在襁褓之中，沒有親自參與法會。過了二十年，才...
【English Translation】 English version Although there is no fixed master in Dharma, it is not without a provisional name. To govern and guide sentient beings, it is permissible to use the term 'I'. It is like combining four types of troops to form an army. Although there is no fixed commander, it can be said that 'our army' is brave and strong, and 'our army' has defeated the enemy. The situation here is similar. Someone asks: Ānanda (the Buddha's attendant, known for his excellent memory) is a sage who has attained the truth. Why does he also say 'I' like ordinary people? The explanation is: Although Ānanda also says 'I', he is different from ordinary people. How is he different? There are three ways of saying 'I': The first is 'I' based on the mind of view, referring to ordinary people whose ego-view has not been eliminated, who say 'I' in their minds. The second is 'I' based on the mind of pride, referring to those who are still learning, whose ego-view has been eliminated, but whose pride remains, who declare 'I' in their minds. The third is 'I' based on worldly convention, referring to those who are beyond learning, whose view and pride have been removed, who simply follow worldly customs and say 'I'. When Ānanda was compiling the Dharma, he had already attained the state of no-more-learning (arhat), and his view and pride had been removed. He simply followed worldly customs and said 'I'. Therefore, he is different from ordinary people. Someone asks: Non-self (anatta) is superior, while having a self is inferior. Why not start from the superior perspective and accommodate the inferior 'I'? The answer is: To teach sentient beings who are attached to 'I', the Dharma must be like this. If we do not say 'I', how can we distinguish between each other and allow people to recognize and understand? Therefore, the Buddha and others who teach sentient beings attached to 'I' all speak of 'I' themselves. The content from 'At one time' onwards, although in meaning, it takes into account both the introductory section (initiating cause) and the testimonial section (establishing credibility), but relative to the testimonial section which previously emphasized proving credibility, it now emphasizes interpreting from the perspective of the initiating cause. Among them, first, from the perspective of the Buddha, explain the location, and from 'With the great' onwards, from the perspective of the Buddha, explain the audience. 'Time' takes both aspects into account. The preceding (referring to the content from 'At one time' onwards) contains three aspects: first, explaining the time of the teaching; second, explaining the subject of the teaching; and third, explaining the location of the teaching. 'Speaking of 'At one time', it is for the time of the teaching', saying 'At one time' is to explain the time of the teaching. In explaining this 'time', first narrate different views, then analyze the faults of these views, and finally clarify the correct meaning. 'Speaking of different views', the so-called different views, the saying passed down from the past is that the 'time' when the Buddha spoke the Dharma and the 'time' when Ānanda heard the Dharma were not sequential. In order to distinguish and remove these transmitted errors, and to accomplish the 'Thus I have heard' mentioned above, it is said to be 'At one time'. The different views are like this. What are the faults of analyzing these views? First, verify from the event, and then verify from the text. Verifying from the event means that Ānanda was born on the night of the Buddha's enlightenment. After the Buddha's enlightenment, after six or seven days, he began to preach the Dharma. If according to the Mahayana teachings, after fourteen days, the Buddha began to preach the Dharma. At that time, Ānanda was still in swaddling clothes and did not personally participate in the Dharma assembly. After twenty years, then...
始出家。三十年後方為侍者。自斯已前所說諸經。多不親聞。雖不親聞。而所集經皆云一時。判知一時非簡傳之詞。又小乘中。不得說言阿難是權。何由得言說聽一時。以斯推驗。定知人語。不可輒依。云何得知阿難是佛得道夜生。為證此義。須知阿難立字因緣。阿難陀者是外國語。此名歡喜。喜有三緣。一過去因緣。釋迦過去行菩薩時。見過去世釋迦文佛。父名凈飯。母名摩耶。侍者弟子名曰阿難。國土眷屬與今不別。因即發願。愿我當來成得佛道。如今無異。由斯本願。今得果成。故今侍者還字阿難。二現在因緣。阿難端正。人見皆歡。故字歡喜。三父母立字。父母何緣與字歡喜。喜時生故。何者喜時。佛得道時。如來十九逾城出家。既出家已。五年習定。六年自餓。父王知子身極微劣。常恐不全。菩薩后時知餓非道。受食乳糜。欲取正覺。魔作是念。若佛成道。空我境界。曼道未成。當敗其志。遂率官屬十八億萬。將諸苦具。來怖菩薩。菩薩爾時入勝意慈定。令魔眷屬顛倒墮落。魔既被降。便作是念。菩薩力大。非我能勝。當惱其父。遂便往詣凈飯宮上。唱如是言。大王當知。悉達太子昨夜死矣王聞是語從床而墮猶若魚王熱沙所爍良久乃蘇念子在家當為輪王何期出家空無所獲。未久之間菩提樹神以佛道成。遂持
【現代漢語翻譯】 現代漢語譯本 開始出家。三十年後才做侍者。在此之前所說的各種經典，大多不是親自聽聞的。雖然不是親自聽聞，但所收集的經典都說是『一時』。由此可以判斷『一時』不是簡略傳說的詞語。而且小乘佛教中，不能說阿難是權宜之計，又怎麼能說聽法是『一時』呢？根據這些推斷，可以確定是人的說法，不可隨便依賴。如何得知阿難是佛陀得道之夜出生的呢？爲了證明這個意義，必須知道阿難立名的因緣。『阿難陀』（Ānanda）是外國語，意思是『歡喜』。歡喜有三種因緣：一是過去因緣。釋迦（Śākya）過去行菩薩道時，見到過去世的釋迦文佛（Śākyamuni Buddha），父親名叫凈飯（Śuddhodana），母親名叫摩耶（Māyā），侍者弟子名叫阿難（Ānanda），國土眷屬與現在沒有區別。因此就發願，愿我將來成就佛道，和現在一樣。由於這個根本的願望，現在得到果報成就。所以現在的侍者還叫阿難。二是現在因緣。阿難相貌端正，人們見了都歡喜，所以取名『歡喜』。三是父母立名。父母為什麼給他取名『歡喜』呢？因為歡喜的時候出生。什麼時候是歡喜的時候呢？是佛陀得道的時候。如來（Tathāgata）十九歲逾城出家。出家后，五年習定，六年自餓。父王知道兒子身體非常虛弱，常常擔心保不住。菩薩（Bodhisattva）後來知道餓不是正道，接受乳糜的供養，想要證得正覺。魔（Māra）這樣想：如果佛陀成道，我的境界就空了。趁他還沒有成道，應當破壞他的志向。於是率領官屬十八億萬，拿著各種苦具，來恐嚇菩薩。菩薩當時進入勝意慈定，使魔的眷屬顛倒墮落。魔被降伏后，就想：菩薩力量大，不是我能戰勝的，應當惱亂他的父親。於是就前往凈飯宮上，唱道：大王應當知道，悉達太子（Siddhartha）昨夜死了！國王聽到這話，從床上掉下來，就像魚王被熱沙灼燒一樣，過了很久才甦醒過來，心想兒子在家應當成為轉輪王，哪裡想到出家空無所獲。沒過多久，菩提樹神以佛道成就，於是拿著
【English Translation】 English version He initially left home. Only after thirty years did he become an attendant. The various sutras spoken before this time were mostly not heard personally. Although not heard personally, all the collected sutras say 'at one time' (ekasmin samaye). From this, it can be judged that 'at one time' is not a term for abbreviated transmission. Moreover, in the Hinayana (Lesser Vehicle), it cannot be said that Ānanda (阿難 - Buddha's cousin and attendant) is a provisional expedient, so how can it be said that the Dharma was heard 'at one time'? Based on these inferences, it can be determined that it is human speech and should not be relied upon casually. How can it be known that Ānanda was born on the night of the Buddha's enlightenment? To prove this meaning, it is necessary to know the circumstances of Ānanda's naming. 'Ānanda' (阿難陀) is a foreign word, meaning 'joy' or 'bliss'. There are three causes for this joy: first, a past cause. When Śākya (釋迦) practiced the Bodhisattva path in the past, he saw Śākyamuni Buddha (釋迦文佛) of a past age. His father was named Śuddhodana (凈飯), his mother was named Māyā (摩耶), and his attendant disciple was named Ānanda. The land and retinue were no different from now. Therefore, he made a vow, 'May I attain Buddhahood in the future, just as it is now.' Due to this fundamental vow, he now attains the fruition. Therefore, the current attendant is still named Ānanda. Second, a present cause. Ānanda's appearance is dignified, and people are joyful upon seeing him, so he is named 'Joy'. Third, the parents named him. Why did the parents name him 'Joy'? Because he was born at a time of joy. When was the time of joy? It was when the Buddha attained enlightenment. The Tathāgata (如來) left the city at the age of nineteen. After leaving home, he practiced meditation for five years and practiced self-mortification for six years. The father-king knew that his son's body was extremely weak and was constantly worried that he would not survive. Later, the Bodhisattva realized that starvation was not the right path and accepted milk-gruel offerings, desiring to attain perfect enlightenment. Māra (魔) thought, 'If the Buddha attains enlightenment, my realm will be empty. Before he attains enlightenment, I should destroy his will.' Therefore, he led his retinue of eighteen hundred million, carrying various instruments of suffering, to frighten the Bodhisattva. At that time, the Bodhisattva entered the Samādhi of Supreme Compassionate Intention, causing Māra's retinue to be overturned and fall. After Māra was subdued, he thought, 'The Bodhisattva's power is great, I cannot defeat him. I should trouble his father.' Therefore, he went to the top of Śuddhodana's palace and proclaimed, 'Great King, you should know that Prince Siddhartha (悉達太子) died last night!' Upon hearing these words, the king fell from his bed, like a fish king scorched by hot sand. After a long time, he regained consciousness and thought, 'My son should have become a Chakravartin (轉輪王) at home, but who would have thought that he would leave home and gain nothing.' Not long after, the Bodhi tree deity attained Buddhahood and then held
天華慶賀父王凈飯宮上唱如是言地天太子昨夜道成。明星出時降魔兵眾。得成佛道。故以天華。用相慶賀。王聞生疑。曏者有天言我子死。今復有天雲子成道。何者可信。菩提神曰。我言可信。曏者是魔故相惱耳。王便作念。我子在家當為輪王。今日出家為法輪王。彼此無失。曏者聞死。今忽聞活。一重大喜。復聞道成。兩重大喜。未久之間。王弟斛飯夜生阿難。寅抱詣王。弟于昨夜生此一男。王便對曰。我子成道。汝復生男。眾慶並集。與字歡喜。以斯推驗。阿難定是得道夜生。何緣得言說聽一時。事驗如此。次以文證。如轉法輪經。宣說阿難結集法時。先升高座。而說偈言。佛初說法時。爾時我不見。如是展轉聞。佛游波羅㮈。為五比丘眾。轉四諦法輪。然彼經首亦云一時。彼言傳聞。復云一時。明知一時非簡傳謬。辯過如是。次辯正義。蓋乃如來為化之辰。說之為時。化時眾多。簡別余時。是故言一。此云何知。如彼地經大本之中。云言爾時佛在天中。及其別傳。改爾為一。爾時之言不可成上。改爾為一。寧不屬下。諸經之中大有此例。如下文中。我於一時在屍首林。我於一時在迦尸國。我於一時在王舍城。我於一時在恒河岸。如是非一。所言佛者。標其化主。此翻名覺。覺有兩義。一覺察名覺。如人覺賊。二
【現代漢語翻譯】 現代漢語譯本 天上的花朵紛紛揚揚，是爲了慶賀父王凈飯王（Śuddhodana）的宮殿，傳唱著這樣的話語：『地天太子（Prince Siddhartha）昨夜已經得道，當啟明星升起之時，降伏了魔兵眾，成就了佛陀的果位。』 因此用天花來互相慶賀。 國王（凈飯王）聽聞後心生疑惑：『先前有天人說我的兒子已經去世，現在又有天人說我的兒子已經得道，哪一個才是可信的呢？』 菩提神（Bodhi spirit）說：『我的話才是可信的，先前那些是魔來惱亂罷了。』 國王於是心想：『我的兒子在家，應當成為轉輪聖王（Chakravartin）；如今出家，成為法輪王（Dharma King），彼此都沒有損失。先前聽到他去世，現在忽然聽到他活著，這是一重大的喜事；又聽到他得道，這是兩重大的喜事。』 沒過多久，國王的弟弟斛飯王（Dronodana）在夜裡生下了阿難（Ānanda），在寅時抱著他去見國王。弟弟說：『我昨夜生下了這個男孩。』 國王便回答說：『我的兒子已經得道，你又生了個兒子，眾多的慶賀聚集在一起。』 於是給他取名為歡喜。以此推斷，阿難必定是在得道之夜出生的，怎麼能說（阿難）聽聞佛法是在一時呢？事情的驗證就是這樣。 接下來用經文來證明。如《轉法輪經》（Dhammacakkappavattana Sutta）所說，宣講阿難結集佛法時，先登上高座，然後說偈語：『佛陀最初說法的時候，那時我沒有見到，這樣輾轉聽聞，佛陀在波羅奈（Benares，今瓦拉納西）為五比丘眾（Pañcavaggiya）轉四諦法輪（Four Noble Truths）。』 然而那部經的開頭也說『一時』。那裡說是傳聞，又說『一時』，明明知道『一時』不是爲了簡別傳聞的謬誤。辯論的過失就是這樣。 接下來辯論正義。大概是如來爲了教化眾生的時辰，才說『時』，教化的時辰有很多，爲了簡別其餘的時辰，所以才說『一』。這又怎麼知道呢？如《地經大本》（Mahāprthivī）之中，說『爾時佛在天中』，以及其他的傳記，將『爾時』改為『一』。『爾時』這句話不能放在上面，將『爾』改為『一』，難道不應該放在下面嗎？ 諸經之中有很多這樣的例子，如下文中所說：『我於一時在屍首林（Śīta forest）』，『我於一時在迦尸國（Kasi）』，『我於一時在王舍城（Rājagṛha）』，『我於一時在恒河岸（Ganges River）』，像這樣不止一處。所說的『佛』，標明了他的教化之主。此翻譯名為『覺』，覺有兩種含義：一是覺察名為覺，如人覺察到盜賊；二是...
【English Translation】 English version The heavenly flowers were scattered to celebrate in King Śuddhodana's palace, singing these words: 'The Earthly Heavenly Prince (Prince Siddhartha) attained enlightenment last night. When the morning star appeared, he subdued the demon armies and achieved Buddhahood.' Therefore, they used heavenly flowers to congratulate each other. The King (Śuddhodana) heard this and became suspicious: 'Earlier, a deva (god) said that my son had died, and now another deva says that my son has attained enlightenment. Which one is believable?' The Bodhi spirit said, 'My words are trustworthy. Those earlier were demons causing trouble.' The King then thought, 'If my son stays at home, he should become a Chakravartin (Wheel-Turning King); now that he has left home, he has become a Dharma King. Neither is a loss. Earlier, I heard that he had died, and now I suddenly hear that he is alive. This is one great joy; and hearing that he has attained enlightenment is two great joys.' Not long after, King Dronodana, the King's brother, gave birth to Ānanda at night, and in the early morning hours, he took him to see the King. The brother said, 'I gave birth to this boy last night.' The King replied, 'My son has attained enlightenment, and you have given birth to a son. Many celebrations are gathered together.' So he named him 'Joy'. From this, it can be inferred that Ānanda must have been born on the night of enlightenment. How can it be said that (Ānanda) heard the Dharma at one time? The verification of the matter is like this. Next, use the scriptures to prove it. As the Dhammacakkappavattana Sutta says, when Ānanda was compiling the Dharma, he first ascended the high seat and then spoke the verse: 'When the Buddha first preached the Dharma, I did not see it at that time. Thus, I heard it through transmission that the Buddha turned the Four Noble Truths for the Pañcavaggiya in Benares.' However, the beginning of that sutra also says 'at one time'. There it says 'heard through transmission' and also says 'at one time', clearly knowing that 'at one time' is not to distinguish the errors of transmission. The fault of the argument is like this. Next, argue for the correct meaning. It is probably that the Tathagata (Buddha) spoke of 'time' for the sake of the time of teaching sentient beings. There are many times of teaching, and in order to distinguish the other times, it is said 'one'. How is this known? As in the Mahāprthivī, it says 'At that time, the Buddha was in the heavens', and in other biographies, 'At that time' is changed to 'one'. The phrase 'At that time' cannot be placed above; changing 'At that' to 'one', should it not be placed below? There are many such examples in the sutras, as stated in the following text: 'At one time I was in the Śīta forest', 'At one time I was in Kasi', 'At one time I was in Rājagṛha', 'At one time I was on the Ganges River', like this, there is more than one place. The 'Buddha' mentioned marks the master of his teachings. This translation is called 'Awakening', and awakening has two meanings: one is that awareness is called awakening, such as a person being aware of thieves; the second is...
覺悟名覺。如人睡寤。言覺察者對煩惱障。煩惱侵害。事等如賊。唯聖覺知不為其害。故名為覺。言覺悟者對其智障。無明昏寢。事等如睡。聖慧一起。朗然大悟。如睡得寤。故名為覺。無明有二。一性結無明。迷覆實性。對除彼故。覺窮自實如來藏性。故名為覺。二事中無知。不了世諦。對除彼故。覺知一切善惡無記三聚之法。故名為覺。故地持云。于義饒益聚。非義饒益聚。非義非非義饒益聚。平等開覺。故名為佛。義聚是善。非義不善。非義非非義是其無記。於此悉知。故名覺矣。既能自覺。復能覺他。覺行窮滿。名之為佛。自覺簡凡。覺他簡異聲聞緣覺。覺行窮滿彰異菩薩。是故獨此偏名為佛。在拘尸國等。是化處也。處別有四。一國。二地。三河。四林。游化處中。目之為在。拘尸國者。從城為名。此云軟草。阿含經中名曰茅城。力士地者。約人別處。國界寬漫。故復別指。諸力士子生於此處。是故名為力士生地。阿利羅跋提河邊。約河別處。生地猶寬。故復辯之。此方翻名金沙河也。娑羅樹者。約林別處。河猶寬長。故復曲指此。方翻名堅固林也。冬夏不改。名堅固林。何故在此國樹二處。下文自解地河二處當亦有以。文中不辯。不可輒言。有人於此寄事表法。言拘尸城。是仙人城。仙人長命表佛長壽。
【現代漢語翻譯】 現代漢語譯本 覺悟稱為『覺』，就像人從睡夢中醒來一樣。所說的『覺察』是針對煩惱障（kleśa-āvaraṇa）而言。煩惱的侵害，就像盜賊一樣。只有聖者覺知，才不會受到它的危害，所以稱為『覺』。所說的『覺悟』是針對智障（jñeyāvaraṇa）而言。無明（avidyā）就像昏睡一樣。聖者的智慧一旦生起，就會豁然大悟，就像從睡夢中醒來一樣，所以稱為『覺』。無明有兩種：一是自性結無明（prakṛti-bandha-avidyā），它迷惑並覆蓋了真實的自性。爲了去除這種無明，覺悟窮盡了自性的如來藏性（Tathāgatagarbha），所以稱為『覺』。二是對事物的無知，不瞭解世俗諦（saṃvṛti-satya）。爲了去除這種無知，覺知一切善、惡、無記三聚之法，所以稱為『覺』。所以《地持經》（Bodhisattvabhūmi）中說：『對於有利益的聚（義饒益聚），沒有利益的聚（非義饒益聚），非有利益也非沒有利益的聚（非義非非義饒益聚），平等地開覺。』所以稱為佛。有利益的聚是善，沒有利益的聚是不善，非有利益也非沒有利益的聚是無記。對於這些都完全知曉，所以稱為『覺』。既能自己覺悟，又能使他人覺悟，覺悟的修行達到圓滿，就稱為佛。自己覺悟是爲了區別于凡夫，使他人覺悟是爲了區別于異於聲聞（Śrāvaka）和緣覺（Pratyekabuddha）。覺悟的修行達到圓滿是爲了彰顯菩薩（Bodhisattva）的不同。因此，只有佛才被特別地稱為佛。在拘尸那揭羅國（Kuśinagara）（意為軟草，阿含經中稱為茅城）等地，是佛陀教化的處所。處所的區分有四種：一、國；二、地；三、河；四、林。在游化處所中，用『在』字來表示。拘尸那揭羅國，是從城市的名字而來。力士地，是根據人物來區分處所。因為國界寬廣，所以又特別指出。諸位力士的兒子出生於此處，所以稱為力士生地。阿利羅跋提河（Ajitavatī River）邊，是根據河流來區分處所。因為生地仍然寬廣，所以又加以辨別。此方翻譯為金沙河。娑羅樹（Śāla tree），是根據樹林來區分處所。因為河流仍然寬長，所以又特別指出此處。此方翻譯為堅固林。冬夏不改變，稱為堅固林。為什麼在此國和樹這兩個處所？下文會自己解釋地和河這兩個處所，大概也有原因。文中沒有辨明，不可隨意猜測。有人在此寄託事物來表達佛法，說拘尸那揭羅城是仙人的城市，仙人長壽象徵佛陀長壽。
【English Translation】 English version Enlightenment is called 『awakening,』 like a person waking up from sleep. The term 『discernment』 refers to the afflictive obscurations (kleśa-āvaraṇa). The harm of afflictions is like that of thieves. Only a sage is aware and will not be harmed by them, hence it is called 『awakening.』 The term 『enlightenment』 refers to the cognitive obscurations (jñeyāvaraṇa). Ignorance (avidyā) is like a deep sleep. Once the wisdom of a sage arises, there will be a sudden and complete awakening, like waking up from sleep, hence it is called 『awakening.』 There are two types of ignorance: first, inherent ignorance (prakṛti-bandha-avidyā), which deludes and covers the true nature. To remove this ignorance, enlightenment exhausts the Tathāgatagarbha (Tathāgatagarbha) of self-nature, hence it is called 『awakening.』 Second, ignorance about things, not understanding conventional truth (saṃvṛti-satya). To remove this ignorance, one awakens to all three aggregates of phenomena: good, evil, and neutral, hence it is called 『awakening.』 Therefore, the Bodhisattvabhūmi Sūtra says: 『Regarding the aggregates that are beneficial (義饒益聚), the aggregates that are not beneficial (非義饒益聚), and the aggregates that are neither beneficial nor not beneficial (非義非非義饒益聚), there is equal awakening.』 Therefore, it is called Buddha. The beneficial aggregate is good, the non-beneficial aggregate is evil, and the neither beneficial nor non-beneficial aggregate is neutral. To fully know these is called 『awakening.』 Being able to awaken oneself and also awaken others, and the practice of awakening reaching perfection, is called Buddha. Awakening oneself distinguishes one from ordinary beings, and awakening others distinguishes one from Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha). The practice of awakening reaching perfection distinguishes one from Bodhisattvas (Bodhisattva). Therefore, only the Buddha is specifically called Buddha. Being in places like Kuśinagara (Kuśinagara) (meaning soft grass, called Mao City in the Agamas), is where the Buddha taught. There are four distinctions of places: first, country; second, land; third, river; fourth, forest. In the places of wandering and teaching, the word 『in』 is used to indicate location. Kuśinagara is named after the city. The land of the strong men is distinguished by people. Because the country is vast, it is specifically pointed out. The sons of the strong men were born here, hence it is called the birthplace of the strong men. The bank of the Ajitavatī River (阿利羅跋提河) is distinguished by the river. Because the birthplace is still vast, it is further distinguished. This is translated as the Golden Sand River. The Śāla tree (娑羅樹) is distinguished by the forest. Because the river is still long, it is specifically pointed out here. This is translated as the Firm Forest. Not changing in winter or summer is called the Firm Forest. Why are the country and the tree mentioned here? The text will explain the land and the river later, presumably there are reasons. The text does not clarify, so one should not speculate. Some people use things here to express the Dharma, saying that Kuśinagara is the city of immortals, and the longevity of immortals symbolizes the longevity of the Buddha.
力士生地表佛大力。不為四魔之所摧伏。金沙河者。表涅槃河有佛性沙。堅固林者。表示如來真身堅固不可破壞。或可如此。但非經說。未可為定。自下第二就佛明眾。三門分別。一就佛分別。二就眾分別。三就佛眾相對分別。為知化相。是故宜須就佛分別。為知所化新舊之異。是故宜須就眾分別。為識其文。是故宜須佛眾參論。言就佛者。佛現六相。一出聲。二放光。三動地。四變林。五凈土。六攝光歸口。於此六中。先辯正義。后非異說。正義如何通則此六斯皆表滅。與滅為相。于中別分。前三召眾。后三起說。就前三中。兩門分別。一表滅分別。初一聲相。令知滅時及知滅人。第二光相。令知滅處。第三動地。彰滅決定。示滅不貰。二召眾分別。初一聲相。告滅令知。為使眾生戀聖故來。第二光相。令知滅處。併除惱礙。前聞聖滅。有心欲赴。惱礙嬰纏。莫能自運。故放慈光。除其惱礙。故下文言。其中眾生遇斯光者。罪垢煩惱一切消除。第三地動催令速集。故下大眾睹相催集。后三相中亦兩門分別。一表滅分別。第一變林。改常住處顯聖必去。第二凈土。示所歸處。彰聖必赴。第三攝光。示化已周。彰滅不貰。二敦勵眾心起說分別。初一變林。此方眾集。見聖猶在。望佛不滅。求法心貰。佛為敦勵。變林現滅
【現代漢語翻譯】 現代漢語譯本 力士生地表佛大力：力士的出生象徵著佛陀偉大的力量。 不為四魔之所摧伏：不會被四種魔障所摧毀和征服（四魔：煩惱魔、五蘊魔、死魔、天魔）。 金沙河者。表涅槃河有佛性沙：金沙河象徵著涅槃之河中含有佛性的沙子（涅槃：佛教術語，指解脫生死輪迴的境界）。 堅固林者。表示如來真身堅固不可破壞：堅固林象徵著如來的真身堅固不可摧毀（如來：佛的稱號之一）。 或可如此。但非經說。未可為定：或許可以這樣解釋，但並非佛經所說，不能作為定論。 自下第二就佛明眾。三門分別：下面第二部分將從佛和大眾兩個方面來闡明，分為三個方面。 一就佛分別。二就眾分別。三就佛眾相對分別：第一，從佛的角度來分析；第二，從大眾的角度來分析；第三，從佛和大眾相互關係的角度來分析。 為知化相。是故宜須就佛分別：爲了瞭解佛陀教化的表象，所以應該從佛的角度來分析。 為知所化新舊之異。是故宜須就眾分別：爲了瞭解被教化者根性的新舊差異，所以應該從大眾的角度來分析。 為識其文。是故宜須佛眾參論：爲了理解經文的含義，所以應該將佛和大眾放在一起進行討論。 言就佛者。佛現六相：說到從佛的角度，佛顯現出六種瑞相。 一出聲。二放光。三動地。四變林。五凈土。六攝光歸口：第一是出聲，第二是放光，第三是震動大地，第四是改變樹林，第五是顯現凈土，第六是收回光明。 於此六中。先辯正義。后非異說：對於這六種瑞相，先辨明正確的含義，然後排除不同的說法。 正義如何通則此六斯皆表滅。與滅為相：正確的含義是，這六種瑞相都像征著佛陀的涅槃，與涅槃相關聯。 于中別分。前三召眾。后三起說：其中可以分別，前三種瑞相是召集大眾，后三種瑞相是開始說法。 就前三中。兩門分別。一表滅分別。初一聲相。令知滅時及知滅人：就前三種瑞相來說，可以從兩個方面來分析。第一是象徵涅槃，首先是出聲的瑞相，讓人知道佛陀涅槃的時間和涅槃的人。 第二光相。令知滅處：第二是放光的瑞相，讓人知道佛陀涅槃的處所。 第三動地。彰滅決定。示滅不貰：第三是震動大地，彰顯佛陀涅槃的決定，表明涅槃不可避免。 二召眾分別。初一聲相。告滅令知。為使眾生戀聖故來：第二是召集大眾，首先是出聲的瑞相，告知涅槃的訊息，爲了讓眾生因為愛慕聖者而前來。 第二光相。令知滅處。併除惱礙。前聞聖滅。有心欲赴。惱礙嬰纏。莫能自運。故放慈光。除其惱礙：第二是放光的瑞相，讓人知道涅槃的處所，並且消除煩惱障礙。之前聽到聖者涅槃的訊息，心中想要前往，但被煩惱障礙所纏繞，無法行動，所以佛陀放出慈悲的光芒，消除他們的煩惱障礙。 故下文言。其中眾生遇斯光者。罪垢煩惱一切消除：所以下文說，其中的眾生遇到這種光芒，罪業污垢和煩惱都會被消除。 第三地動催令速集。故下大眾睹相催集：第三是震動大地，催促大眾迅速聚集，所以下文說大眾看到瑞相后被催促著聚集。 后三相中亦兩門分別。一表滅分別。第一變林。改常住處顯聖必去：后三種瑞相也可以從兩個方面來分析。第一是象徵涅槃，首先是改變樹林，改變了常住的地方，顯示聖者必定離去。 第二凈土。示所歸處。彰聖必赴：第二是顯現凈土，指示所歸之處，彰顯聖者必定前往。 第三攝光。示化已周。彰滅不貰：第三是收回光明，表明教化已經圓滿，彰顯涅槃不可避免。 二敦勵眾心起說分別。初一變林。此方眾集。見聖猶在。望佛不滅。求法心貰。佛為敦勵。變林現滅：第二是敦促鼓勵大眾的心，開始說法。首先是改變樹林，此方的眾人聚集，看到聖者還在，希望佛陀不會涅槃，求法之心懈怠。佛陀爲了敦促鼓勵他們，改變樹林，顯現涅槃之相。
【English Translation】 English version 'The birth of the strong man signifies the great power of the Buddha.' 'Not to be subdued by the four maras': (The Four Maras: the Mara of Defilements, the Mara of the Aggregates, the Mara of Death, and the Mara of the Devas). 'The Golden Sand River signifies the sand of Buddha-nature in the Nirvana River': (Nirvana: a Buddhist term referring to the state of liberation from the cycle of birth and death). 'The Firm Forest signifies that the true body of the Tathagata is firm and indestructible': (Tathagata: one of the titles of the Buddha). 'Perhaps it can be explained in this way, but it is not stated in the scriptures and cannot be regarded as a definitive conclusion.' 'The second part below will clarify the Buddha and the assembly from three aspects': 'First, analyze from the perspective of the Buddha; second, analyze from the perspective of the assembly; third, analyze from the perspective of the relationship between the Buddha and the assembly.' 'To understand the manifestations of the Buddha's teachings, it is appropriate to analyze from the perspective of the Buddha.' 'To understand the differences between the old and new roots of those being taught, it is appropriate to analyze from the perspective of the assembly.' 'To understand the meaning of the scriptures, it is necessary to discuss the Buddha and the assembly together.' 'Speaking of the Buddha's perspective, the Buddha manifests six auspicious signs': 'First is the utterance of sound, second is the emission of light, third is the shaking of the earth, fourth is the transformation of the forest, fifth is the manifestation of the Pure Land, and sixth is the retraction of light.' 'Among these six signs, first clarify the correct meaning, and then exclude different interpretations.' 'The correct meaning is that these six signs all symbolize the Nirvana of the Buddha and are associated with Nirvana.' 'Among them, they can be distinguished. The first three signs are to summon the assembly, and the last three signs are to begin the Dharma talk.' 'Regarding the first three signs, they can be analyzed from two aspects. The first is to symbolize Nirvana. First, the sign of uttering sound, letting people know the time of the Buddha's Nirvana and the person who is entering Nirvana.' 'Second is the sign of emitting light, letting people know the place of the Buddha's Nirvana.' 'Third is the shaking of the earth, highlighting the determination of the Buddha's Nirvana, indicating that Nirvana is inevitable.' 'Second is to summon the assembly. First, the sign of uttering sound, informing the message of Nirvana, in order to allow sentient beings to come because of their love for the sage.' 'Second is the sign of emitting light, letting people know the place of Nirvana, and eliminating afflictions and obstacles. Previously, hearing the news of the sage's Nirvana, they wanted to go, but were entangled by afflictions and obstacles and could not move. Therefore, the Buddha emitted compassionate light to eliminate their afflictions and obstacles.' 'Therefore, the following text says, 'Among them, sentient beings who encounter this light will have all their sins, defilements, and afflictions eliminated.' 'Third is the shaking of the earth, urging the assembly to gather quickly, so the following text says that the assembly was urged to gather after seeing the signs.' 'The last three signs can also be analyzed from two aspects. The first is to symbolize Nirvana. First is the transformation of the forest, changing the permanent dwelling place, showing that the sage must leave.' 'Second is the manifestation of the Pure Land, indicating the place to return to, highlighting that the sage must go.' 'Third is the retraction of light, indicating that the teaching has been completed, highlighting that Nirvana is inevitable.' 'Second is to urge and encourage the minds of the assembly to start the Dharma talk. First is the transformation of the forest. The assembly gathered here, seeing that the sage is still here, hoping that the Buddha will not enter Nirvana, and their minds for seeking the Dharma are lax. The Buddha, in order to urge and encourage them, transformed the forest, manifesting the sign of Nirvana.'
。以增求心。第二凈土。他方眾集。見佛猶在。望佛不滅。求法心貰。佛為敦勵。變土現滅。以增求心。前雖知滅。謂滅不即。戀情猶貰。受法不殷。故復敦勵。攝光歸口。彰化已周。示滅在今。令增渴仰。聞法即受。正義如是。次非異說。于中有三。一破多相。有人於此建立七相六種如前。加一現堂。通前為七。若林上現堂。堂為別相。堂下有池。池亦應異。池中有華。華亦應別。池華嚴堂不可別分。堂為嚴林。何得為別。故下文中現堂之後。方言爾時娑羅樹林種種莊嚴甚可愛樂。如郁單越歡喜之園明知不別。二破少相。有人於此但立四相。動地凈土非涅槃相。故但有四。何故動地非涅槃相。以眾哀泣。故令地動。非佛所現。故非滅相。何故凈土非涅槃相。凈土由於大眾心凈。非佛所現。又凈殊好。故非滅相。若言動地由眾哀泣。非表滅相。何故大眾見動止悲。相催詣佛。見動相催。何為非相。若動非相。大眾因何共相抑止。若言土凈。由眾心凈。非佛所現。全非滅相。何故下言佛神力故地皆柔軟。不言由心。若土嚴凈。便非滅相。莊嚴樹林。何得為相。彼得為相。此亦同爾。三破異表。有人說言。第一聲相為表滅時。不表余義。聲中舉時。便名錶時。聲中道佛將欲涅槃。何為不表。人復說言。光示滅處。不表余義
【現代漢語翻譯】 以增進求法之心。第二種是佛在凈土（Buddhakṣetra，諸佛居住的清凈國土）示現涅槃。他方世界的眾生聚集而來，看見佛陀仍然存在，期望佛陀永不寂滅，因此求法之心有所懈怠。佛陀爲了敦促勉勵他們，就變化凈土，示現寂滅之相，以此增進他們的求法之心。先前雖然知道佛陀會寂滅，但認為寂滅還未到來，因此留戀之情仍然存在，接受佛法的態度不夠懇切。所以佛陀再次敦促勉勵他們，將光明收回口中，表明教化已經圓滿，現在示現寂滅，使他們更加渴求仰慕佛法。聽聞佛法后立即接受，這才是正確的道理。這些說法並非是與正義相違背的異說。其中有三種破斥的觀點： 第一種是破斥多種相狀的說法。有人在此處建立七種相狀，六種與前文相同，再加上一個『現堂』（xiàn táng，顯現的殿堂），總共七種。如果林地之上顯現殿堂，殿堂就成為一個獨立的相狀。殿堂之下有水池，水池也應該是一個獨立的相狀。水池中有蓮花，蓮花也應該是一個獨立的相狀。水池、蓮花和殿堂是不可分割的整體，殿堂是爲了莊嚴樹林，怎麼能成為獨立的相狀呢？所以下文中在『現堂』之後，才說『當時娑羅樹林種種莊嚴，非常可愛，如同郁單越（Uttarakuru，北俱盧洲）的歡喜園』，這明顯說明殿堂不是獨立的相狀。 第二種是破斥少數相狀的說法。有人在此處隻立四種相狀，認為『動地』（dòng dì，大地震動）和『凈土』（jìng tǔ，清凈國土）不是涅槃的相狀，所以只有四種。為什麼『動地』不是涅槃的相狀呢？因為是由於大眾哀傷哭泣，所以才導致大地震動，不是佛陀所顯現的，所以不是寂滅的相狀。為什麼『凈土』不是涅槃的相狀呢？凈土是由於大眾內心清凈而顯現的，不是佛陀所顯現的。而且凈土非常殊勝美好，所以不是寂滅的相狀。如果說大地震動是由於大眾哀傷哭泣，不是表示寂滅的相狀，那麼為什麼大眾看見大地震動就停止悲傷，互相催促著去見佛陀呢？看見震動就互相催促，為什麼說不是相狀呢？如果震動不是相狀，大眾又為何共同互相阻止呢？如果說凈土是由於大眾內心清凈而顯現的，不是佛陀所顯現的，完全不是寂滅的相狀，那麼為什麼下文說『佛陀的神力使大地都變得柔軟』，而不是說由於大眾的內心呢？如果國土莊嚴清凈，就不是寂滅的相狀，那麼莊嚴的樹林，又怎麼能成為相狀呢？他們認為樹林可以成為相狀，那麼凈土也同樣可以成為相狀。 第三種是破斥不同表義的說法。有人說，第一種聲相（shēng xiàng，聲音的相狀）是表示寂滅的時候，不表示其他的意義。聲音中提到『時』，就稱為表示『時』。聲音中說道『佛陀將要涅槃』，為什麼不表示意義呢？有人又說，光明示現寂滅之處，不表示其他的意義。
【English Translation】 To increase the mind seeking Dharma. The second is the Pure Land (Buddhakṣetra, the pure land where Buddhas reside) showing Nirvana. Beings from other worlds gather, seeing the Buddha still present, hoping the Buddha will never perish, thus their minds seeking Dharma become lax. The Buddha, in order to urge and encourage them, transforms the Pure Land, showing the appearance of extinction, thereby increasing their minds seeking Dharma. Although they knew earlier that the Buddha would extinguish, they thought the extinction had not yet arrived, so their attachment still existed, and their attitude towards receiving the Dharma was not earnest enough. Therefore, the Buddha once again urges and encourages them, retracting the light into his mouth, indicating that the teaching has been completed, and now showing extinction, making them even more eager to admire the Dharma. Receiving the Dharma immediately after hearing it, this is the correct principle. These statements are not heterodoxies that contradict the correct meaning. Among them, there are three types of refutations: The first is to refute the saying of multiple appearances. Some people establish seven appearances here, six of which are the same as before, plus one 'manifest hall' (xiàn táng, manifested hall), totaling seven. If a hall appears above the forest, the hall becomes a separate appearance. If there is a pond under the hall, the pond should also be a separate appearance. If there are lotuses in the pond, the lotuses should also be separate appearances. The pond, lotuses, and hall are an inseparable whole. The hall is to adorn the forest, how can it be a separate appearance? Therefore, after 'manifest hall' in the following text, it says, 'At that time, the Sal tree forest was adorned in various ways, very lovely, like the Garden of Joy in Uttarakuru (Uttarakuru, North Kurukshetra)', which clearly shows that the hall is not a separate appearance. The second is to refute the saying of few appearances. Some people only establish four appearances here, believing that 'earthquake' (dòng dì, earth shaking) and 'Pure Land' (jìng tǔ, pure land) are not appearances of Nirvana, so there are only four. Why is 'earthquake' not an appearance of Nirvana? Because it is caused by the sorrowful weeping of the masses, so the earth shakes, not manifested by the Buddha, so it is not an appearance of extinction. Why is 'Pure Land' not an appearance of Nirvana? The Pure Land is manifested because of the purity of the minds of the masses, not manifested by the Buddha. Moreover, the Pure Land is very special and beautiful, so it is not an appearance of extinction. If it is said that the earthquake is due to the sorrowful weeping of the masses, not indicating the appearance of extinction, then why did the masses stop being sad when they saw the earthquake and urge each other to see the Buddha? Seeing the earthquake, they urged each other, why is it said not to be an appearance? If the earthquake is not an appearance, why did the masses jointly stop each other? If it is said that the Pure Land is manifested because of the purity of the minds of the masses, not manifested by the Buddha, and is completely not an appearance of extinction, then why does the following text say, 'The Buddha's divine power made the earth soft', instead of saying it was due to the minds of the masses? If the land is adorned and pure, it is not an appearance of extinction, then how can the adorned forest be an appearance? They think the forest can be an appearance, then the Pure Land can also be an appearance. The third is to refute the saying of different meanings. Some people say that the first sound appearance (shēng xiàng, appearance of sound) indicates the time of extinction, not other meanings. Mentioning 'time' in the sound is called indicating 'time'. Saying 'the Buddha is about to enter Nirvana' in the sound, why does it not indicate meaning? Some people also say that the light shows the place of extinction, not other meanings.
。若爾文中應言眾生遇光知處。不應說言眾生遇光罪垢煩惱皆悉消除。人復說言。何故變林得表滅者。林白死相。故得表滅。此乃鮮白。非是艾白。故下文言。其林變白。猶如白鶴。甚可愛樂。林白可愛。云何死相。人復說言。凈土為欲顯說凈法。不為表滅。此同前破。嚴林表滅。凈土似彼。何為不表。此是第一就佛分別。第二別就徒眾分別。開合不定。或分為二。唯新與舊。離合為三。一列舊眾。二列新眾。三爾時娑羅吉祥已下總結新舊。文別有五。一明舊眾。二聲光已下明其新眾睹相增悲相催詣佛。三時有無量大弟子下明前舊眾睹相增悲。四復有八十百千已下明新眾雲集。五吉祥已下總結眾集。若隨眾別。有四十八。新舊比丘。兼尼為三。始從一恒乃至十恒。通前十三。二十恒下乃至林白。有二十四。通前合為三十七眾。林白已后。梵眾新集。並有十方菩薩新來。通前合為四十八也。若分欲天色無色天。並分四方無量無數無邊身。眾即無限。舊傳五十四眾之言。一向非是。此第二門就眾分別。第三佛眾合明之中。文有十二。一明舊眾。二聲光召新。三明新眾睹相增悲。第四如來動地催集。五明諸眾見動相催雲集佛所。六明如來變林敦勵。七重明諸眾睹相增悲雲集獻供。八總結眾集。九變土令凈。十眾因土凈普見十
【現代漢語翻譯】 現代漢語譯本 若有人在文章中應該說眾生遇到光明知道去處（解脫的道路），不應該說眾生遇到光明罪惡、污垢、煩惱全都消除。有人又問，為什麼娑羅雙樹林變白能表示佛陀的寂滅呢？因為樹林呈現出蒼白的死亡之相，所以能表示寂滅。但這裡是鮮亮的白色，不是那種灰白的顏色。所以下文說，那片樹林變成白色，就像白鶴一樣，非常可愛。樹林呈現出可愛的白色，怎麼能說是死亡之相呢？有人又說，凈土是爲了顯示清凈的佛法，不是爲了表示寂滅。這種說法和前面的駁斥一樣。莊嚴的樹林表示寂滅，凈土和它相似，為什麼不能表示寂滅呢？這是第一種，從佛陀的角度來分別。 第二種，分別佛陀的弟子們。開合不定，或者分為兩種，只有新來的和舊有的。離合可以分為三種：第一種是舊有的弟子，第二種是新來的弟子，第三種是『爾時娑羅吉祥已下』總結新舊弟子。文章分別有五個部分：第一部分說明舊有的弟子，第二部分『聲光已下』說明新來的弟子看到佛陀示現的景象，增加悲傷，互相催促前往佛陀那裡。第三部分『時有無量大弟子下』說明之前的舊有弟子看到佛陀示現的景象，增加悲傷。第四部分『復有八十百千已下』說明新來的弟子云集。第五部分『吉祥已下』總結大眾聚集。如果按照大眾的類別來分，有四十八種。新舊比丘，加上比丘尼，分為三種。從一恒河沙數（ganga-sand，極大的數量單位）開始，直到十恒河沙數，總共十三種。二十恒河沙數以下，直到樹林變白，有二十四種，和前面的加起來總共有三十七種大眾。樹林變白之後，梵天（brahma，色界天的天神）等新來的，還有十方（ten directions，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）的菩薩（bodhisattva，立志成佛的修行者）新來，和前面的加起來總共有四十八種。 如果區分欲界天、色界天、無色界天，並且區分四方無量無數無邊身，大眾的數量就是無限的。舊傳的五十四種大眾的說法，一直都是錯誤的。這是第二種，從大眾的角度來分別。 第三種，佛陀和大眾合在一起說明，文章有十二個部分：第一部分說明舊有的大眾，第二部分聲音和光明召喚新來的人，第三部分說明新來的人看到佛陀示現的景象，增加悲傷。第四部分如來震動大地催促大眾聚集，第五部分說明諸位大眾看到震動的景象，互相催促雲集到佛陀那裡。第六部分說明如來變化樹林敦促大眾，第七部分再次說明諸位大眾看到佛陀示現的景象，增加悲傷，雲集獻上供養。第八部分總結大眾聚集，第九部分變化土地使之清凈，第十部分大眾因為土地清凈普遍看到十方。
【English Translation】 English version If one were to write in the text that sentient beings, upon encountering the light, know the destination (the path to liberation), one should not say that upon encountering the light, all the sins, defilements, and afflictions of sentient beings are eliminated. Someone might ask again, 'Why does the transformation of the Sal grove (śāla-vana) into white signify the extinction (nirvana) of the Buddha?' Because the grove exhibits a pale, deathly appearance, it signifies extinction. However, here it is a bright white, not an ashen white. Therefore, the text below says, 'The grove turned white, like a white crane, exceedingly lovely and delightful.' The grove presents a lovely white appearance; how can it be a sign of death? Someone might say again, 'The Pure Land (sukhāvatī) is intended to reveal the pure Dharma (dharma), not to signify extinction.' This argument is similar to the previous refutation. The adorned grove signifies extinction, and the Pure Land is similar to it; why can't it signify extinction? This is the first distinction, made from the perspective of the Buddha. The second distinction is made by differentiating the Buddha's disciples. The classification is not fixed; it can be divided into two categories: only the newly arrived and the old. It can also be divided into three categories: the first is the old disciples, the second is the new disciples, and the third is 'At that time, Sal Auspicious and below,' which summarizes the new and old disciples. The text has five parts: the first part describes the old disciples, the second part, 'Sound and light and below,' describes the new disciples seeing the Buddha's manifestation, increasing their sorrow, and urging each other to go to the Buddha. The third part, 'At that time, countless great disciples and below,' describes the previous old disciples seeing the Buddha's manifestation, increasing their sorrow. The fourth part, 'Again, eighty hundred thousand and below,' describes the new disciples gathering. The fifth part, 'Auspicious and below,' summarizes the gathering of the assembly. If classified according to the types of assembly, there are forty-eight types. The new and old Bhikshus (bhikṣu, Buddhist monks), plus Bhikshunis (bhikṣuṇī, Buddhist nuns), are divided into three types. Starting from one Ganga-sand (gaṅgā-nadī-vālikā, an extremely large number), up to ten Ganga-sands, there are a total of thirteen types. Below twenty Ganga-sands, up to the grove turning white, there are twenty-four types, which, added to the previous ones, make a total of thirty-seven types of assembly. After the grove turned white, the newly arrived Brahma (brahmā, a deity in the Form Realm), and the Bodhisattvas (bodhisattva, beings who aspire to Buddhahood) newly arrived from the ten directions (daśa-diś, the ten cardinal directions), added to the previous ones, make a total of forty-eight types. If we distinguish between the Desire Realm heavens, the Form Realm heavens, and the Formless Realm heavens, and also distinguish the immeasurable, countless, and boundless bodies in the four directions, the number of assemblies would be infinite. The old tradition of fifty-four types of assembly has always been incorrect. This is the second distinction, made from the perspective of the assembly. The third distinction combines the Buddha and the assembly for explanation. The text has twelve parts: the first part describes the old assembly, the second part describes the sound and light summoning the newcomers, the third part describes the newcomers seeing the Buddha's manifestation, increasing their sorrow. The fourth part describes the Tathagata (tathāgata, 'the Thus Come One', an epithet of the Buddha) shaking the earth to urge the assembly to gather, the fifth part describes the various assemblies seeing the shaking and urging each other to gather at the Buddha's place. The sixth part describes the Tathagata transforming the grove to urge the assembly, the seventh part again describes the various assemblies seeing the Buddha's manifestation, increasing their sorrow, and gathering to offer offerings. The eighth part summarizes the gathering of the assembly, the ninth part transforms the land to make it pure, the tenth part describes the assembly universally seeing the ten directions because of the purity of the land.
方。十一如來攝光。十二眾因攝光悲嘆流血。下即依此十二段文。次第解釋。就初段中。言爾時者。集眾時也。謂佛在於拘尸國時。言世尊者。是集眾人。佛備眾德。為世欽重。故號世尊。與大已下是所集眾。以身兼彼。稱之為與。大比丘者。標別其眾。大者外國名曰摩訶。此翻有三。一名為多。如世多人名為大眾。二名為勝。勝過餘眾。三名為大。曠備高德。比丘梵語。此翻有五。一名怖魔。初出家時。令魔戰怯。魔性垢弊。懼他勝己故生怯怖。二名乞士。既出家已。無所貯畜。乞求自活。三名凈命。以正乞求。離於邪命。四名破惡。持戒離過。五名凈持戒。以離惡故。持戒清凈。五中初一就始彰名。中二據次。后二就終。八十億百千。列其數也。前後圍繞。彰其所在。在佛前後。圍繞如來。自下第二聲光召新。先聲后光。音聲是語。表召分明。故先出之。二月十五日者。出聲時也。垂滅曰臨。晨朝出聲。后夜當滅。去滅不遙。故曰臨也。此說化滅以為涅槃。又復息化歸真。亦名涅槃。問曰。何故此時涅槃。下經自釋。依阿含經。如來八月八日涅槃。此經下文亦有此相。故下文言。須跋陀羅竟安居已。當至我所。是故我昔告魔波旬。過三月已。吾當涅槃。今言二月十五日者。當是見聞不同故爾。以佛神力。明出聲人
。亦得名為聲發所由。此是如來如意通力。非余通等。通有幾種。而言非余。通有四種。一是幻通。轉變外事。二如意通。運變自身。大音普告。三法智通。通達諸法。四聖自在通。能于苦中生於樂想。於樂事中生於苦想。苦樂法中生不苦樂想。不隨緣變名聖自在。今出大音。是其第二如意通矣。出大音下正明出聲。出大音聲。是其總也。音謂言音。謂梵漢等音體是聲。下別顯之。大有三義。一寬遠故大。二普告故大。三說大事故名為大。其聲遍滿乃至有頂。是其初大。傍遍余方。上極有頂。悲想是其三有之窮。故曰有頂。上明所至。余略不辯。當知十方隨所至處。皆從阿鼻。上至有頂。非獨此界隨類普告。第二大也。梵中梵語。漢中漢言。名隨類音。此乃一音令人異解。非作多音。有緣齊悟。故曰普告。今日已下第三大也。于中有二。一告聖今滅。為令眾生戀聖故來。二舉疑勸問。欲使眾生為益故集。又唱聖滅。欲令眾生獻供請住。以攝功德。舉疑勸問。為使眾生雲集請法。以生智慧。前唱滅中言今日者。告示滅時。言如來等。告語滅人。將欲涅槃。告其滅事。人中如來應正遍知。是自利德。乘如實道來成正覺。故曰如來。應者是其應供之號。諸過永斷。證滅相應。故名為應。又應供養。亦名為應。正遍知者。理無
【現代漢語翻譯】 也因此得名為『聲發所由』（聲音發出的根源）。這是如來（Tathagata，佛的稱號）的如意通力，不是其他的神通可以比擬的。有人會問，『神通有多種，為何說不是其他的神通呢？』神通有四種：第一種是幻通，能轉變外在的事物；第二種是如意通，能運變自身，發出廣大的聲音普遍告知；第三種是法智通，能通達一切諸法；第四種是聖自在通，能在痛苦中生出快樂的想法，在快樂的事情中生出痛苦的想法，在不苦不樂的法中生出非苦非樂的想法，不隨因緣變化，這叫做聖自在。現在佛發出廣大的聲音，這是第二種如意通。『出大音』以下，正是說明發出聲音。『出大音聲』，是總的概括。『音』指的是言語聲音，比如梵語、漢語等，音的本體是聲。下面分別顯示它的含義。『大』有三種含義：一是寬廣深遠所以稱為『大』；二是普遍告知所以稱為『大』；三是說大的事情所以稱為『大』。這個聲音遍滿乃至到達有頂天（Akanistha，色界最高的境界）。這是第一種『大』，橫向遍及其他方向，向上到達有頂天。悲想是三有（欲界、色界、無色界）的終極，所以稱為有頂。上面說明了聲音所到達的地方，其餘的省略不談。應當知道十方世界，無論到達何處，都是從阿鼻地獄（Avici，八大地獄中最苦之處）向上到達有頂天，並非只在這個世界隨順眾生種類普遍告知。這是第二種『大』。在梵語中說梵語，在漢語中說漢語，名稱隨著種類而變化，這是一種聲音讓人產生不同的理解，不是發出多種聲音，有緣分的人同時領悟，所以稱為『普告』。『今日』以下是第三種『大』。其中有兩層含義：一是告知聖人即將涅槃（Nirvana，佛教術語，指解脫生死輪迴），爲了讓眾生留戀聖人所以前來；二是提出疑問勸人發問，想要使眾生爲了利益而聚集。又宣唱聖人即將滅度，想要讓眾生獻上供養，請求佛住世，以此攝取功德。提出疑問勸人發問，是爲了使眾生雲集，請求佛法，以此生出智慧。前面宣唱滅度中說『今日』，是告示滅度的時間。說『如來』等，是告語滅度的人。將要涅槃，是告知滅度的事情。『人中如來應正遍知』，是自利之德。乘著如實的道路來成就正覺，所以稱為『如來』。『應』是應供之號，諸過永遠斷除，證得滅相應，所以稱為『應』。又應受供養，也稱為『應』。『正遍知』，是理無 理無
【English Translation】 It is also named 'the origin of sound'. This is the Tathagata's (Tathagata, an epithet of the Buddha) power of fulfilling wishes, which other supernatural powers cannot compare to. Someone might ask, 'There are many kinds of supernatural powers, why say it is not other supernatural powers?' There are four kinds of supernatural powers: the first is the power of illusion, which can transform external things; the second is the power of fulfilling wishes, which can transform oneself and issue a great sound to universally inform; the third is the power of Dharma wisdom, which can understand all Dharmas; the fourth is the power of holy freedom, which can generate thoughts of happiness in suffering, generate thoughts of suffering in happiness, and generate thoughts of neither suffering nor happiness in the Dharma of neither suffering nor happiness, not changing with conditions, this is called holy freedom. Now the Buddha emits a great sound, this is the second kind of power of fulfilling wishes. 'Emitting a great sound' below, precisely explains the emission of sound. 'Emitting a great sound', is a general summary. 'Sound' refers to speech sounds, such as Sanskrit, Chinese, etc., the essence of sound is voice. Below, its meaning is displayed separately. 'Great' has three meanings: first, it is wide and far-reaching, so it is called 'great'; second, it is universally informed, so it is called 'great'; third, it speaks of great events, so it is called 'great'. This sound pervades even to the Akanistha Heaven (Akanistha, the highest realm in the Form Realm). This is the first 'great', horizontally reaching other directions, and vertically reaching the Akanistha Heaven. Sorrowful thought is the ultimate of the Three Realms (Desire Realm, Form Realm, Formless Realm), so it is called the highest. The above explains the place where the sound reaches, the rest is omitted. It should be known that in the ten directions, wherever it reaches, it is from Avici Hell (Avici, the most painful place in the eight great hells) upwards to the Akanistha Heaven, not only in this world universally informing according to the types of beings. This is the second 'great'. Speaking Sanskrit in Sanskrit, speaking Chinese in Chinese, the name changes with the type, this is one sound that causes people to have different understandings, not emitting multiple sounds, those with affinity simultaneously awaken, so it is called 'universal announcement'. 'Today' below is the third 'great'. There are two meanings in it: first, to announce that the saint is about to enter Nirvana (Nirvana, a Buddhist term, referring to liberation from the cycle of birth and death), in order to make sentient beings cherish the saint, so they come; second, to raise questions and encourage people to ask questions, wanting to make sentient beings gather for benefit. Also proclaiming that the saint is about to pass away, wanting to have sentient beings offer offerings and request the Buddha to stay in the world, thereby gathering merit. Raising questions and encouraging people to ask questions is to make sentient beings gather and request the Dharma, thereby generating wisdom. In the previous announcement of passing away, saying 'today' is to announce the time of passing away. Saying 'Tathagata' etc., is to tell the person who is passing away. About to enter Nirvana, is to announce the matter of passing away. 'Tathagata, the perfectly enlightened one among humans', is the virtue of self-benefit. Riding on the path of reality to achieve perfect enlightenment, so it is called 'Tathagata'. 'Worthy' is the title of worthy of offerings, all faults are forever cut off, attaining the corresponding extinction, so it is called 'worthy'. Also worthy of offerings, it is also called 'worthy'. 'Perfectly enlightened', is that in principle there is no In principle there is no
偏邪。故名為正。于理窮照。稱曰遍知。自德無量。且舉此三。憐愍已下是利他德。初憐愍等顯利他相。大覺世尊舉利他號。利他相中。憐為慈憐。愍為悲愍。此二內心。覆者覆令善法增長。護者防護使其離惡。此二外相。等視眾生顯前憐愍。等視正辯如羅睺羅。類以顯之。為作歸等。顯前覆護。作歸法說。屋等喻況。利他號中。大覺佛號。言世尊者是世尊號。化德無量。略舉此耳。將欲涅槃。是告滅事。垂滅曰將。下勸問中。一切眾生有疑悉問。彰己無偏。欲令齊問。舉一齊余。故名一切。眾法成生。故曰眾生。又多死生。亦名眾生。有疑須決。故悉可問。為最後問。顯己定滅。欲令必問。何故此中無眾悲嘆。乍聞唱滅。必未審定。悲惱相微。為是不說。又設有悲。悲相同后。故不別論。光明之中。初明如來放光普照。其中已下。明諸眾生蒙光獲益。初中。爾時放光時也。言世尊者。放光人也。于晨朝時。重複明時。日時寬長。故復曲指。從其面門。明放光處。口是面門。何故此放。佛一一相備含多用。寧可具責。又復如來面門放光多為授記。下說眾生皆有佛性悉當作佛。即是普授眾生記別。故此放之。下明放光。放種種光。總以標舉。其明雜色。總顯其相。青黃赤等。別以顯之。別有六色。光遍已下辯光分齊。近
照三千。遠至十方三千世界。如論中說。千四天下合之為一。名小千界。數小至千。複合為一。名中千界。數中至千。複合為一。名為大千。此三千界名世界剎。同時成壞。故合為一。光今遍之。人言此光與下所攝光相別異。云何知異。此六彼五。故知不同。此照十方。下但覆會。明知別異。計應無別。何以得知。下文說言。所放光明還從口入。自下更無放光之處。故知是一。若爾。何故此六下五。一義解云。頗梨瑪瑙為一雜色。故下說五。外國相傳。所放光中。攝五留一。以通正法。故下說五。或可如此。何故此中雲照十方。下言覆會。蓋隨所照眾生故爾。此中所照眾生未集。故隨所照。言至十方。下眾皆集。故隨所照。云言覆會。若下所攝唯覆一會。何故下言必於十方所作已辦。將是最後涅槃之相。既言十方所作已辦。明與此同。下明眾生蒙光益中。其中六趣。舉其所益。謂前光明所照之中六趣眾生皆得益也。人天修羅及三惡道為因所向故名六趣。道別不同故亦名道。經或說五。離合故爾。六中修羅攝入何道。經論不同。依毗曇論。攝入鬼道。依法念經。攝入鬼畜。如彼羅睺阿修羅王。是師子兒。名為畜生。依伽陀經。是天鬼畜三趣所攝。毗摩之母。天女所生。名之為天。是故經言汝本是天。又復經中名為劣天。
【現代漢語翻譯】 現代漢語譯本： 照耀三千大千世界。光明遠及十方三千大千世界，正如《瑜伽師地論》中所說：一千個四天下合在一起，稱為小千世界；一千個小千世界合在一起，稱為中千世界；一千個中千世界合在一起，稱為大千世界。這三千大千世界名為一個世界剎，同時產生同時壞滅，所以合稱為一。現在佛光普遍照耀。有人說這佛光與下面所說的佛光不同，要如何知道它們的區別呢？因為這裡的佛光有六道光明，而下面只有五道光明，所以知道它們不同。這裡的佛光照耀十方，而下面只是覆蓋法會，明顯知道它們不同。如果認為它們沒有區別，又如何得知呢？因為下文說，所放出的光明又從佛口進入，自此之後再沒有放出光明的地方，所以知道它們是相同的。如果這樣，為什麼這裡是六道光明，而下面是五道光明呢？一種解釋是，頗梨（Sphatika，水晶）和瑪瑙（Asmagarbha，一種寶石）混合在一起成為一種雜色，所以下面說五道光明。外國相傳，佛所放出的光明中，攝取五道光明，留下一道光明，用來通達正法，所以下面說五道光明。或許可以這樣理解。為什麼這裡說照耀十方，而下面說覆蓋法會呢？大概是隨著所照耀的眾生而有所不同。這裡所照耀的眾生尚未聚集，所以隨著所照耀的方向，說到十方。下面眾生都已聚集，所以隨著所照耀的範圍，說到覆蓋法會。如果下面所攝的光明只覆蓋一個法會，為什麼下面說『必定在十方所作已辦』，這將是最後涅槃（Nirvana，寂滅）的徵兆。既然說在十方所作已辦，說明與這裡相同。下面說明眾生蒙受光明利益的情況，其中六道眾生，舉出他們所獲得的利益，是指前面光明所照耀的六道眾生都得到利益。人、天（Deva，天神）、阿修羅（Asura，非天）及三惡道（地獄、餓鬼、畜生）因為業力所趨向，所以稱為六趣。道的類別不同，所以也稱為道。經典有時說五道，是因為離合的緣故。六道中，阿修羅被攝入哪一道呢？經典和論典的說法不同。根據《阿毗達磨論》（Abhidharma，論藏），阿修羅被攝入鬼道。根據《法念經》，阿修羅被攝入鬼道和畜生道，例如羅睺阿修羅王（Rāhu Asura-rāja），是獅子的兒子，名為畜生。根據《伽陀經》（Gāthā，偈頌），阿修羅被天、鬼、畜生三趣所攝。毗摩質多羅（Vemacitrin，凈心）的母親，是天女所生，名為天。所以經典說『你本來是天』。又在經典中被稱為劣天。
【English Translation】 English version: Illuminating the three thousand great chiliocosms (Trisāhasra-mahāsāhasra-lokadhātu). The light reaches far to the ten directions of the three thousand great chiliocosms, as stated in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice): One thousand sets of four continents are combined into one, called a small chiliocosm (small thousand world); a thousand small chiliocosms are combined into one, called a medium chiliocosm (medium thousand world); a thousand medium chiliocosms are combined into one, called a great chiliocosm (great thousand world). These three thousand great chiliocosms are called a world-realm (lokadhātu), simultaneously forming and simultaneously decaying, so they are collectively called one. Now the Buddha's light shines universally. Some say that this light is different from the light mentioned below. How can we know the difference? Because this light has six paths of light, while the light below only has five paths of light, so we know they are different. This light shines in the ten directions, while the light below only covers the assembly, clearly showing that they are different. If it is thought that they are not different, how can we know? Because the following text says that the emitted light returns from the Buddha's mouth, and after that, there is no place where light is emitted, so we know they are the same. If so, why are there six paths of light here and five paths of light below? One explanation is that crystal (Sphatika) and agate (Asmagarbha) are mixed together to become a mixed color, so the text below says five paths of light. According to foreign tradition, among the light emitted by the Buddha, five paths of light are absorbed, and one path of light is left to penetrate the true Dharma, so the text below says five paths of light. Perhaps it can be understood in this way. Why does this text say that it shines in the ten directions, while the text below says that it covers the assembly? It is probably different depending on the beings being illuminated. The beings being illuminated here have not yet gathered, so it is said to reach the ten directions according to the direction being illuminated. The beings below have all gathered, so it is said to cover the assembly according to the scope being illuminated. If the light absorbed below only covers one assembly, why does the text below say 'The work done in the ten directions must be completed'? This will be a sign of final Nirvana (Nirvana). Since it is said that the work done in the ten directions has been completed, it indicates that it is the same as here. The following explains the situation of beings receiving the benefits of light, among which the six realms of beings are mentioned, highlighting the benefits they receive, which refers to the beings in the six realms illuminated by the previous light all receiving benefits. Humans, Devas (Deva), Asuras (Asura), and the three evil paths (hell, hungry ghosts, animals) are called the six destinies because of the karma they are directed towards. The categories of paths are different, so they are also called paths. Sometimes the scriptures say five paths because of separation and combination. Among the six paths, which path are the Asuras included in? The scriptures and treatises have different opinions. According to the Abhidharma (Abhidharma), Asuras are included in the ghost path. According to the Dharmanusmrti Sutra, Asuras are included in the ghost and animal paths, such as Rāhu Asura-rāja, who is the son of a lion, called an animal. According to the Gāthā (Gāthā), Asuras are included in the three paths of Devas, ghosts, and animals. Vemacitrin's mother was born as a Deva woman, called a Deva. Therefore, the scripture says, 'You were originally a Deva.' And in the scripture, they are called inferior Devas.
今此利分以為六趣。遇斯光者簡去無緣。罪垢煩惱。一切消除。正明利益。罪名罪報。即是報障。垢是業障。煩惱即是煩惱障也。遇佛光故。三障皆除。亦可罪垢是其惡業。業與煩惱。遇光皆滅。自下第三明其新眾睹相增悲。是諸眾生。舉悲哀人。見聞是已。生悲所由。見光聞聲。名見聞已。下顯悲相。心大憂惱。意業憔惱。舉聲啼等。口業傷嘆。舉手拍頭。身業悲惱。身惱不同。或有悲切不能自裁。舉手拍頭。捶胸大叫。或有自抑內心難忍。身體戰慄。涕泣哽咽。問曰。何故拍頭捶胸。有人釋言。拍頭顯己失於導首。捶胸彰己心胸不暢。未必如此。蓋乃世人悲怨之相。世人悲怨相別種種。或有拍頭。或復捶胸。或有拍手。或時拍頰。或復蹋地。何必一一別有所表。自下第四動地催集。言爾時者。動地時也。下正明動。大地山海皆悉震動。彰大異小。故下文言。獨地動者名為地動。山河海水一切動者名大地動。是中略無動地所由。若具應言。以佛神力故地震動。自下第五明諸大眾見動相催雲集佛所。于中有三。一明諸眾見動相催。二時有無量大弟子下明其舊眾睹相增悲。三複有八十百千已下明新眾雲集。初中有三。應上三相。初應地動相催詣佛。二互相執下應前光相而為傷嘆。三複作是言世間空下應前聲相重為傷嘆。
{ "translations": [ "現代漢語譯本", "現在將這些利益分為六道眾生。凡是遇到這光明的人，都會去除沒有緣分的人，罪惡、污垢和煩惱都會被消除。這是真正明白利益所在。罪名和罪報，就是報障。污垢是業障，煩惱就是煩惱障。因為遇到佛光，這三種障礙都能消除。也可以說罪惡和污垢是惡業，惡業與煩惱，遇到佛光都會消滅。接下來第三部分說明新來的大眾看到景象后更加悲傷。這些眾生，都是悲哀的人。『見聞是已』，是因為見到光明、聽到聲音而產生的悲傷。下面顯示悲傷的樣子：『心大憂惱』，是意業的憔悴苦惱；『舉聲啼等』，是口業的傷心嘆息；『舉手拍頭』，是身業的悲傷苦惱。身體的苦惱各有不同，有的人悲傷至極不能自已，就舉手拍頭、捶胸大叫；有的人壓抑自己內心難以忍受，身體戰慄、涕淚哽咽。有人問：『為什麼拍頭捶胸？』有人解釋說：『拍頭是表明自己失去了引導者，捶胸是彰顯自己心胸不暢。』未必是這樣，這大概是世人悲傷怨恨的樣子。世人悲傷怨恨的樣子各有不同，有的人拍頭，有的人捶胸，有的人拍手，有的人拍臉頰，有的人跺腳。何必一一區分它們所代表的含義呢？接下來第四部分是震動大地催促大眾聚集。『爾時』，是指大地震動的時候。下面正式說明震動的情況：大地、山和海洋都震動起來，這是爲了彰顯大的不同於小的，所以下文說：『只有地面震動叫做地動，山河海水一切震動叫做大地動。』這裡省略了震動的原因，如果完整地說，應該是『因為佛的神力，所以大地才震動起來。』接下來第五部分說明諸位大眾看到震動的景象，被催促著聚集到佛的處所。其中有三點：第一點說明諸位看到震動的景象，被催促著來到佛前；第二點『時有無量大弟子』，說明原來的大眾看到景象后更加悲傷；第三點『復有八十百千已下』，說明新來的大眾雲集而來。第一點中應該有三種景象：首先是迴應地動的景象，被催促著來到佛前；其次是『互相執』，迴應前面的光明景象，因而傷心嘆息；再次是『復作是言世間空』，迴應前面的聲音景象，再次感到傷心嘆息。", "English version", "Now, these benefits are divided among the six realms of existence. Those who encounter this light will have those without affinity removed. Sins, defilements, and afflictions will all be eliminated. This is truly understanding where the benefits lie. 'Sinful names' and 'sinful retributions' are karmic obstacles (報障, bào zhàng). 'Defilements' are action obstacles (業障, yè zhàng), and 'afflictions' are affliction obstacles (煩惱障, fán nǎo zhàng). Because of encountering the Buddha's light, all three obstacles are removed. It can also be said that sins and defilements are evil karma, and evil karma and afflictions are extinguished upon encountering the light. Next, the third part describes how the newly arrived assembly becomes even more sorrowful upon seeing the phenomena. These beings are all sorrowful people. 'Having seen and heard this' (見聞是已, jiàn wén shì yǐ) refers to the sorrow arising from seeing the light and hearing the sound. Below, the appearance of sorrow is displayed: 'Hearts greatly troubled' (心大憂惱, xīn dà yōu nǎo) refers to the mental weariness and distress of the mind; 'Raising voices in weeping, etc.' (舉聲啼等, jǔ shēng tí děng) refers to the verbal expression of sadness and lament; 'Raising hands and striking heads' (舉手拍頭, jǔ shǒu pāi tóu) refers to the physical expression of sorrow and distress. The physical distress varies: some are so overcome with sorrow that they cannot control themselves, raising their hands to strike their heads and beat their chests while crying out; others suppress themselves, finding it difficult to endure inwardly, their bodies trembling, weeping and choking with sobs. Someone asks: 'Why do they strike their heads and beat their chests?' Someone explains: 'Striking the head shows that they have lost their guide, and beating the chest reveals that their hearts are not at ease.' It is not necessarily so; this is probably the appearance of worldly sorrow and resentment. The appearances of worldly sorrow and resentment vary: some strike their heads, some beat their chests, some clap their hands, some slap their cheeks, and some stomp their feet. Why must we distinguish the meaning represented by each one? Next, the fourth part is the shaking of the earth, urging the assembly to gather. 'At that time' (爾時, ěr shí) refers to the time when the earth shook. Below, the shaking is formally described: the earth, mountains, and oceans all shook, in order to highlight the difference between the great and the small. Therefore, the following text says: 'Only the ground shaking is called an earthquake, but when the mountains, rivers, and oceans all shake, it is called a great earthquake.' Here, the reason for the shaking is omitted. If it were to be stated completely, it should be: 'Because of the Buddha's divine power, the earth shook.' Next, the fifth part describes how the various assemblies, seeing the shaking phenomena, are urged to gather at the Buddha's place. There are three points: the first point describes how the various ones, seeing the shaking phenomena, are urged to come before the Buddha; the second point, 'At that time, there were countless great disciples' (時有無量大弟子, shí yǒu wú liàng dà dì zǐ), describes how the original assembly becomes even more sorrowful upon seeing the phenomena; the third point, 'Again, there were eighty hundred thousand and below' (復有八十百千已下, fù yǒu bā shí bǎi qiān yǐ xià), describes how the newly arrived assembly gathers. In the first point, there should be three phenomena: first, responding to the phenomenon of the earth shaking, they are urged to come before the Buddha; second, 'holding each other' (互相執, hù xiāng zhí), responding to the previous phenomenon of light, and thus being sad and lamenting; third, 'Again, they say, "The world is empty"' (復作是言世間空, fù zuò shì yán shì jiān kōng), responding to the previous phenomenon of sound, and again feeling sad and lamenting." ] }
初中有二。一共相抑止。且各裁抑莫大愁苦。若不詣佛。徒悲無益。故相抑止。望留聖住。未敢專決。故言且抑莫大愁苦。二當疾往下共相驅催。三相頻現。聖滅不賒。故須疾詣。頭面禮等明催所為。為請佛住。禮敬身請。頭面己尊。佛足彼卑。以己至尊。禮接彼卑。顯敬殷至。勸下口請。請佛住世一劫及減。有人釋言。請住一劫為顯滿字。請減一劫為表半字。此何必爾。若此大眾已知滿字。便解佛常。何勞請住。蓋乃大眾自許之詞。多望一劫。脫若不遂。望滅一劫。下應光相。于中有三。初相執手共相開慰。同失所尊。故相執手。二復作言下發言傷嘆。世間虛空。傷失所尊。時中無佛。故言世空。眾生福下傷己失利。由佛滅度。無人教善。故生福盡。無人示惡教令裁斷。故不善業增長出世。十惡是其不善諸業。惡本性成。加以現起。故言增長。流行世間。名為出世。非是增長過出世法。何故此中為此傷嘆。前蒙佛光。罪垢消除。聖若一去。我等罪業誰能覆滅。故為此嘆。三仁等已下共相驅催。速往速往正相。驅催不久。必入須速。所以下應聲相而為傷嘆。復作是言。世空世空。傷失所尊。何故重言。人言。前空傷失如來。后空失法。當應不然。直是大眾怨嗟之深。重言空耳。如世間人。得稱意事。快哉快哉。得違意
事。禍哉禍哉。何必重言即有異表。我等已下傷己失利。我等從今無救護等。對上聲中憐愍覆護而為傷嘆。一旦遠下。對上聲中舉疑勸問而為傷嘆。前中初言我等從今。明無救時。先來有師。失蔭在後。故言從今。無有救護。無離惡處。現惡無救。當惡無護。無所宗仰。無集善處。言貧窮者。彰無宗損。謂無法財。言孤露者。顯無救失。無人救護。所以孤露。后中初言一旦遠者。就始為言。設有疑佛斷。后疑不定。故言設有。當復問誰以除疑也。此三段中。初應地動共相抑止。后二略無文之隱顯。第二段中。共相開慰。餘二略無。亦是隱顯。初二段中。共相驅催。后一略無。亦是隱顯。后兩段中。發言傷嘆。初段略無。亦是隱顯道理齊等。自下第二明其舊眾睹相增悲。云何知此是前舊眾。文不說來。故知舊眾。下簡未集。不簡此眾。故知是舊。以是舊故。六卷經中全無此文。問曰。憍梵佛滅度時。在忉利天。文不說來。下亦不簡。而非舊眾。今此所辯。何必不然。釋言不同。依大智論。佛滅度后。結集法時。唯說憍梵在天不來。遣人往喚。喚亦不來。不言更有。故知不同。時有無量諸大弟子。標別其人。學在佛后。故名為弟。從佛化生。故復言子。迦旃延等列其名字。遇佛光下睹相增悲。先別。后結。別中遇光其身戰
【現代漢語翻譯】 事。禍哉禍哉。何必重言即有異表。我等已下傷己失利。我等從今無救護等。對上聲中憐愍覆護而為傷嘆。一旦遠下。對上聲中舉疑勸問而為傷嘆。前中初言我等從今。明無救時。先來有師。失蔭在後。故言從今。無有救護。無離惡處。現惡無救。當惡無護。無所宗仰。無集善處。言貧窮者。彰無宗損。謂無法財。言孤露者。顯無救失。無人救護。所以孤露。后中初言一旦遠者。就始為言。設有疑佛斷。后疑不定。故言設有。當復問誰以除疑也。此三段中。初應地動共相抑止。后二略無文之隱顯。第二段中。共相開慰。餘二略無。亦是隱顯。初二段中。共相驅催。后一略無。亦是隱顯。后兩段中。發言傷嘆。初段略無。亦是隱顯道理齊等。自下第二明其舊眾睹相增悲。云何知此是前舊眾。文不說來。故知舊眾。下簡未集。不簡此眾。故知是舊。以是舊故。六卷經中全無此文。問曰。憍梵波提（Gavaṃpati，佛陀弟子名）佛滅度時。在忉利天（Trāyastriṃśa，佛教術語，六慾天之一）。文不說來。下亦不簡。而非舊眾。今此所辯。何必不然。釋言不同。依大智論（Mahāprajñāpāramitāśāstra，佛教論書）。佛滅度后。結集法時。唯說憍梵波提在天不來。遣人往喚。喚亦不來。不言更有。故知不同。時有無量諸大弟子。標別其人。學在佛后。故名為弟。從佛化生。故復言子。迦旃延（Kātyāyana，佛陀弟子名）等列其名字。遇佛光下睹相增悲。先別。后結。別中遇光其身戰
【English Translation】 Affairs. Alas, alas! Why repeat that there are different expressions? We and those below have harmed ourselves and lost benefits. From now on, we have no protection, etc. Towards the upper voice, there is pity and protection, resulting in lamentation. Once far below, towards the upper voice, there is raising doubts and questioning, resulting in lamentation. In the beginning of the previous section, it is said, 'We from now on,' clarifying the time of no salvation. The teacher came first, and the loss of shade is later. Therefore, it is said, 'from now on,' there is no protection, no place to leave evil. Present evil has no salvation, future evil has no protection, nothing to rely on, no place to gather goodness. Saying 'the poor' reveals the lack of support, referring to the lack of Dharma wealth. Saying 'the orphaned' shows the lack of salvation and loss, no one to rescue and protect, therefore orphaned. In the beginning of the latter section, saying 'once far away' speaks from the beginning. If there is doubt that the Buddha has ceased, then the doubt is uncertain. Therefore, it is said 'if there is.' Who should be asked again to remove the doubt? In these three sections, the first should be the earth shaking and mutually restraining. The latter two are slightly without the concealment of the text. In the second section, there is mutual consolation. The other two are slightly without, also concealed. In the first two sections, there is mutual urging. The latter one is slightly without, also concealed. In the latter two sections, there is speaking and lamenting. The first section is slightly without, also concealed. The principles are all equal. From below, the second clarifies that the old assembly sees the appearance and increases sorrow. How is it known that this is the previous old assembly? The text does not say it came, therefore it is known as the old assembly. Below, it distinguishes those not yet gathered, not distinguishing this assembly, therefore it is known as old. Because it is old, there is no such text in the six-scroll scripture. Question: When Gavaṃpati (name of a Buddha's disciple) Buddha passed into extinction, he was in Trāyastriṃśa Heaven (Buddhist term, one of the six desire realms). The text does not say it came, and below it is not distinguished, and it is not the old assembly. Now this is being debated, why must it not be so? Explanation: It is different. According to the Mahāprajñāpāramitāśāstra (Buddhist treatise), after the Buddha passed into extinction, when the Dharma was compiled, it only said that Gavaṃpati was in heaven and did not come. People were sent to call him, but he did not come either. It does not say there were others, therefore it is known to be different. At that time, there were countless great disciples, marking them separately. Learning was after the Buddha, therefore they are called disciples. They were born from the Buddha's transformation, therefore they are also called sons. Kātyāyana (name of a Buddha's disciple) and others are listed by name. Meeting the Buddha's light below, they saw the appearance and increased sorrow. First separate, then conclude. In the separation, meeting the light, their bodies trembled.
等。身業不安。心濁意惱。發聲大喚。口言傷嘆。如是下結。問曰。羅漢已離壞苦。何故悲惱。釋言。羅漢於世法中。憂悲已斷。于佛境界。不能自裁。故生悲惱。其猶迦葉及阿難等。世間五欲不能傾敗。大樹緊那鼓琉璃琴。摩訶迦葉不覺起舞。阿難比丘不覺歌吟。大樹緊那是其菩薩。上人五欲。小乘不堪。此亦相似。亦可現悲。生眾戀意。自下第三新眾雲集。何故須集。所為有八。一為請住。故上文言疾至佛所。勸請如來莫般涅槃。二為獻供。故下諸眾辯供奉佛。三為阇維。故下文言為欲阇毗如來身故。四為決疑。故下文言並可禮敬請決所疑。五為顯法。故下文言為顯如來方便密教。六為眾生。故下文言為益眾生。七為論難。如下文中十仙雲集。八為觀看。如律中說。佛滅度后。摩訶迦葉見一尼干手持天華尋路而行。問從何來。尼干對曰。從拘尸來。見世尊不。答言我見。平安已不。答言。滅來已過七日。我從彼會持此華來。如是等輩。直為觀看。來意如是。今此所列具前六意。所以來集。文中初先隨數多少。漸增以列。二十恒河大香象下亂列諸眾。前漸增中。初列道眾。四恒已下明常流眾。道眾德尊數少故先。常流行卑數多故后。道法眾中。先列出家。后列在家。以出家者形尊數少。是故先列。在家形卑數多故后
【現代漢語翻譯】 現代漢語譯本：等等。身體不安，內心污濁，意念煩惱，發出大聲呼喊，口中說著傷感嘆息的話。這些是下層的煩惱。有人問：『阿羅漢已經脫離了壞苦，為什麼還會悲傷煩惱呢？』回答說：『阿羅漢對於世俗的憂愁悲傷已經斷除，但是對於佛的境界，不能完全自主，所以產生悲傷煩惱。』這就像迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）和阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）等人，世間的五欲（色、聲、香、味、觸）不能使他們動搖。大樹緊那羅（Mahavriksha Kinnara，一種天神）演奏琉璃琴時，摩訶迦葉不知不覺地跳起舞來，阿難比丘不知不覺地歌唱起來。大樹緊那羅是菩薩，上等人的五欲，小乘人無法承受。這種情況也相似。也可以示現悲傷，產生眾人的留戀之意。』 下面第三部分是新的大眾雲集。為什麼要聚集呢？有八個原因：一是為請佛住世。所以上文說趕快到佛那裡，勸請如來不要般涅槃（Parinirvana，佛教術語，指佛或阿羅漢去世）。二是為獻上供養。所以下文說諸眾辯論供奉佛。三是爲了阇維（cremation，火葬）。所以下文說爲了阇毗如來的身體。四是爲了決斷疑惑。所以下文說可以禮敬佛並請求決斷所疑惑的問題。五是爲了顯揚佛法。所以下文說爲了顯揚如來的方便秘密教法。六是爲了利益眾生。所以下文說爲了利益眾生。七是爲了論難。如下文中十仙雲集。八是爲了觀看。如律藏中說，佛滅度后，摩訶迦葉看見一個尼干（Nigantha，耆那教徒）手持天華在路上走，便問他從哪裡來。尼干回答說：『從拘尸那迦（Kusinagar，佛陀涅槃之地）來。』問：『見到世尊了嗎？』回答說：『我見到了。平安嗎？』回答說：『滅度已經過去七天了。我從那個法會拿著這朵花來。』像這樣的人，只是爲了觀看。來意是這樣。現在這裡所列舉的，具備了前面六個意思，所以來聚集。文中開始先隨著數量多少，逐漸增加來排列。二十恒河大香象以下，雜亂地排列著各種大眾。前面逐漸增加的內容中，先列出道眾。四恒河以下，說明是常流眾。道眾德行尊貴，數量少，所以先列。常流眾地位卑下，數量多，所以後列。道法眾中，先列出家眾，后列在家眾。因為出家者形貌尊貴，數量少，所以先列。在家者形貌卑微，數量多，所以後列。
【English Translation】 English version: Et cetera. The actions of the body are uneasy. The mind is turbid and the thoughts are troubled. Loud cries are uttered. Words of sorrow and lamentation are spoken. These are the lower bonds. Question: 'Arhats (Arahat, a perfected person who has attained nirvana) have already departed from the suffering of decay, so why do they still grieve and lament?' Explanation: 'Arhats have already severed sorrow and grief concerning worldly matters, but regarding the realm of the Buddha, they cannot fully control themselves, and thus grief and lamentation arise.' This is like Mahakasyapa (Mahakasyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) and Ananda (Ananda, one of the ten principal disciples of the Buddha, known as the foremost in hearing the Buddha's teachings), worldly five desires (form, sound, smell, taste, and touch) cannot overthrow them. When the Mahavriksha Kinnara (Mahavriksha Kinnara, a celestial being) plays the crystal lyre, Mahakasyapa unknowingly begins to dance, and the Bhikshu (Bhikshu, a Buddhist monk) Ananda unknowingly begins to sing. The Mahavriksha Kinnara is a Bodhisattva (Bodhisattva, an enlightened being on the path to Buddhahood), the five desires of superior beings are unbearable for those of the Small Vehicle (Hinayana, a term for early Buddhist schools). This situation is similar. It is also possible to manifest grief to generate a sense of attachment in the assembly.' The third section below is the gathering of a new assembly. Why is it necessary to gather? There are eight reasons: First, to request the Buddha to remain in the world. Therefore, the text above says to quickly go to the Buddha and urge the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) not to enter Parinirvana (Parinirvana, the final nirvana, usually referring to the death of a Buddha or an Arhat). Second, to offer donations. Therefore, the text below says that the assemblies debate about offering to the Buddha. Third, for cremation (cremation). Therefore, the text below says it is to cremate the body of the Tathagata. Fourth, to resolve doubts. Therefore, the text below says that one can pay homage and request the resolution of doubts. Fifth, to reveal the Dharma (Dharma, the teachings of the Buddha). Therefore, the text below says it is to reveal the expedient and secret teachings of the Tathagata. Sixth, for the benefit of sentient beings. Therefore, the text below says it is to benefit sentient beings. Seventh, for debate. As in the text below, ten immortals gather. Eighth, for observation. As it is said in the Vinaya (Vinaya, the monastic rules), after the Buddha's Parinirvana, Mahakasyapa saw a Nigantha (Nigantha, a Jain ascetic) holding a celestial flower and walking on the road, and asked him where he came from. The Nigantha replied: 'From Kusinagar (Kusinagar, the place where the Buddha attained Parinirvana).' He asked: 'Did you see the World Honored One?' He replied: 'I saw him. Is he at peace?' He replied: 'Seven days have passed since his Parinirvana. I came from that assembly holding this flower.' Such beings are merely there for observation. The intention of coming is like this. Now, what is listed here encompasses the previous six intentions, and that is why they gather. In the text, it first lists them according to the quantity, gradually increasing. Below twenty Ganges great elephant kings, the various assemblies are listed in a mixed order. In the preceding gradual increase, the assembly of those on the path is listed first. Below four Ganges, it clarifies the assembly of ordinary followers. The assembly of those on the path is virtuous and venerable, and small in number, so it is listed first. The assembly of ordinary followers is of lower status and large in number, so it is listed later. Among the assembly of those on the path of the Dharma, the monastic assembly is listed first, and the lay assembly is listed later. Because the monastics are venerable in form and small in number, they are listed first. The lay people are humble in form and large in number, so they are listed later.
。出家眾中。先列聲聞。后列菩薩。諸經多爾。何故而然。泛解有四。一遠近分別。聲聞之人常隨如來。因明佛后。隨近先列。如上所列比丘眾是。菩薩不爾。故在後論。何故聲聞多近如來。釋有兩義。一聲聞智劣。未閑道法。雖得聖果。進止威儀常須佛教。是故如來乃至滅度常為制戒。二聲聞眾現蒙佛度。舍凡成聖。荷恩深重。雖得漏盡。常隨供養。故近如來。菩薩兩義。故不近佛。一智解殊勝。深閑道法。不假佛教。二隨感現化。故不近佛。此是第一遠近分別。二形相分別。聲聞之人。執持威儀。形相端嚴。世共尊敬。故列在先。菩薩隨化。身無定準。形儀不整。故列在後。三就德分別。亦得名為約教分別。如龍樹說。教有二種。一秘密教二顯示教。秘密教中。菩薩德尊。理應在前。如華嚴經。顯示教中。羅漢辟支同佛漏盡。人多重敬。宜在先列。菩薩隨化。現處諸漏。若聞菩薩在羅漢上。人多驚怪。故列在後。如大品等。今依顯示先列聲聞。四就數分別。聲聞眾少。故列在先。菩薩眾多。故彰在後。雖有四義。此中具依后三釋之。聲聞眾中先列比丘。后列尼眾。比丘人尊數少故先。尼眾形卑數多故后。比丘眾中文別有三。一列眾嘆德。二睹相增悲。三雲集佛所。就初段中。先列其眾。舉數辯眾。文顯可知。下嘆
【現代漢語翻譯】 出家眾中，先列聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子），后列菩薩（Bodhisattva，為救度眾生而發願成佛的修行者），很多經典都是如此，這是什麼原因呢？一般解釋有四種：一是遠近分別。聲聞之人常隨侍如來（Tathagata，佛陀的稱號之一），因為他們依照明顯的佛法教誨，所以跟隨佛陀較近，因此先列出，如上面所列的比丘（Bhikkhu，男性出家眾）眾。菩薩則不然，所以在後面討論。為什麼聲聞大多靠近如來呢？解釋有兩種：一是聲聞智慧較弱，不熟悉道法，雖然證得聖果，但行為舉止和威儀常需要佛陀教導，因此如來乃至涅槃（Nirvana，寂滅）前，常為他們制定戒律。二是聲聞眾現在蒙受佛陀的救度，捨棄凡夫身份成就聖人，承受恩德深重，雖然得到漏盡（煩惱斷盡），仍常隨侍供養佛陀，所以靠近如來。菩薩有兩個原因，所以不靠近佛陀：一是智慧理解殊勝，深入瞭解道法，不需要佛陀教導。二是隨順眾生的根器而示現各種化身，所以不常靠近佛陀。這是第一種遠近分別。 二是形相分別。聲聞之人，執持威儀，形相端莊，世人共同尊敬，所以排列在前面。菩薩隨順化現，身形沒有定準，形儀不整，所以排列在後面。 三是就德分別，也可以說是約教分別。如龍樹（Nagarjuna，佛教中觀學派創始人）所說，教法有兩種：一是秘密教，二是顯示教。在秘密教中，菩薩的功德尊貴，理應在前，如《華嚴經》（Avatamsaka Sutra）。在顯示教中，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）和辟支佛（Pratyekabuddha，無師自悟的聖者）與佛陀一樣漏盡，人們大多敬重，應該先列出。菩薩隨順化現，示現處在各種煩惱之中，如果聽說菩薩在阿羅漢之上，人們大多會感到驚訝奇怪，所以排列在後面，如《大品般若經》（Mahaprajnaparamita Sutra）等。現在依據顯示教，先列出聲聞。 四是就數量分別。聲聞眾少，所以排列在前面。菩薩眾多，所以彰顯在後面。雖然有四種解釋，這裡主要依據后三種解釋。聲聞眾中，先列比丘，后列比丘尼（Bhikkhuni，女性出家眾）。比丘受人尊敬且數量較少，所以先列。比丘尼形貌相對不如比丘，且數量較多，所以後列。比丘眾中，文義上分別有三：一是列舉大眾，讚歎功德。二是看到瑞相，增加悲心。三是雲集佛所。就第一段中，先列出他們的隊伍，舉出數字來辨別大眾，文義顯明可以理解。下面讚歎他們的功德。
【English Translation】 Among the monastic community, the Sravakas (those who hear and follow the Buddha's teachings) are listed first, followed by the Bodhisattvas (beings who vow to attain Buddhahood for the sake of all sentient beings). Many sutras are like this. What is the reason for this? There are generally four explanations: First, based on proximity. Sravakas often attend upon the Tathagata (one of the titles of the Buddha). Because they clearly follow the Buddha's teachings, they are closer to the Buddha, so they are listed first, such as the Bhikkhu (male monastic) community listed above. Bodhisattvas are not like this, so they are discussed later. Why are Sravakas mostly close to the Tathagata? There are two explanations: First, Sravakas have inferior wisdom and are not familiar with the Dharma. Although they have attained the holy fruit, their conduct and demeanor often require the Buddha's guidance. Therefore, the Tathagata, even until Nirvana (the cessation of suffering), constantly establishes precepts for them. Second, the Sravaka community is currently receiving the Buddha's salvation, abandoning their ordinary status and becoming saints, bearing deep gratitude. Although they have attained the exhaustion of outflows (freedom from defilements), they still often attend and make offerings to the Buddha, so they are close to the Tathagata. Bodhisattvas have two reasons for not being close to the Buddha: First, their wisdom and understanding are superior, and they deeply understand the Dharma, so they do not need the Buddha's guidance. Second, they manifest various transformations according to the capacities of sentient beings, so they are not always close to the Buddha. This is the first distinction based on proximity. Second, based on appearance. Sravakas uphold dignified conduct and have a dignified appearance, so they are respected by the world and listed first. Bodhisattvas manifest transformations according to circumstances, their forms are not fixed, and their demeanor is not always proper, so they are listed later. Third, based on virtue, which can also be said to be based on teachings. As Nagarjuna (founder of the Madhyamaka school of Buddhism) said, there are two types of teachings: secret teachings and explicit teachings. In secret teachings, the virtues of Bodhisattvas are esteemed, so they should be listed first, as in the Avatamsaka Sutra (Flower Garland Sutra). In explicit teachings, Arhats (those who have extinguished all defilements and attained liberation) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) have exhausted outflows like the Buddha, and people mostly respect them, so they should be listed first. Bodhisattvas manifest transformations according to circumstances, appearing to be in various defilements. If people hear that Bodhisattvas are above Arhats, they will mostly be surprised and strange, so they are listed later, as in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and others. Now, according to the explicit teachings, Sravakas are listed first. Fourth, based on number. The Sravaka community is small, so they are listed first. The Bodhisattva community is large, so they are emphasized later. Although there are four explanations, here we mainly rely on the latter three explanations. Among the Sravaka community, Bhikkhus are listed first, followed by Bhikkhunis (female monastics). Bhikkhus are respected and fewer in number, so they are listed first. Bhikkhunis are relatively less respected in appearance and greater in number, so they are listed later. Among the Bhikkhu community, there are three distinctions in meaning: First, listing the assembly and praising their virtues. Second, seeing auspicious signs and increasing compassion. Third, gathering at the Buddha's place. In the first section, their assembly is listed first, and numbers are given to distinguish the assembly, the meaning is clear and understandable. Below, their virtues are praised.
其德。初先總嘆。次別。后結。皆阿羅漢是總嘆也。羅漢梵語。此名無生。隨義傍翻。亦名無著。無生報亡。無著因盡。心得下別。別中初先嘆其德備。加栴檀下嘆其眾純。嘆德備中。準下嘆尼。最初少一諸漏已盡。通其所少。文別八句。句雖有八。體唯有四。所謂四智。前四正嘆。后四重顯。所少漏盡。明我生盡。準毗婆沙。生盡即是斷集之智。故盡諸漏。名我生盡。心得自在。明梵行立。依毗婆沙。是修道智。道行成滿。進任從意。名心自在。所作已辯。即是所作已辦智也。依毗婆沙。是證滅智。證滅功成。名所作辦。離惱是其不受後有。準毗婆沙。是斷苦智。今言離惱。舉因顯果。由離惱故不受後有。此之四義廣如后釋。調根顯初諸漏已盡。從眼至意。生識名根。善調諸根。故不生漏。如龍有威。顯前自在。成慧顯前所作已辦。斯乃成就眾生空慧。逮得己利。顯前離惱。煩惱損己。故離煩惱名為己利。逮名為至。亦曰及矣。下嘆眾純。有行共俱。故如檀林栴檀圍繞。備斷同聚。如師子王師子圍繞。行德普熏。其猶栴檀。斷德摧惡。狀同師子。上來別嘆。成就下結。成無量等結嘆前德。一切皆等結嘆前人。從佛化生。名佛真子。第二睹相增悲之中。初明見光。次相驅催。后增悲哽。戀情深重。沸血將出。故體血現
【現代漢語翻譯】 現代漢語譯本 他們的德行。首先是總體的讚歎，然後是分別的讚歎，最後是總結。『皆阿羅漢』是總體的讚歎。『羅漢』是梵語（Arhat，指斷盡煩惱，證得涅槃的聖者），這裡翻譯為『無生』，是根據意義而翻譯的，也叫『無著』。『無生』是指報應已經終結，『無著』是指導致報應的因已經斷盡。『心得』以下是分別的讚歎。在分別的讚歎中，首先是讚歎他們的德行完備，『加栴檀』以下是讚歎他們的僧團純潔。在讚歎德行完備中，『準』以下是讚歎比丘尼（Bhikkhuni，女性出家人）。最初缺少『諸漏已盡』，這裡補充完整。文句分為八句，雖然有八句，但實際上只有四種智慧。前面四句是正面的讚歎，後面四句是重複的顯明。『所少漏盡』，說明『我生已盡』。根據《毗婆沙論》（Vibhasa，佛教論書）的說法，『生盡』就是斷除集諦（Samudaya，苦的根源）的智慧，所以『盡諸漏』，稱為『我生已盡』。『心得自在』，說明『梵行已立』。依據《毗婆沙論》，這是修道智（Marga-jnana，通往解脫的智慧）。道行圓滿，進退隨意，稱為『心自在』。『所作已辯』，就是『所作已辦智』。依據《毗婆沙論》，這是證滅智（Nirodha-jnana，證悟涅槃的智慧）。證滅功成，稱為『所作辦』。『離惱』是指他們不再受後有（Punarbhava，輪迴）。根據《毗婆沙論》，這是斷苦智（Duhkha-jnana，斷除痛苦的智慧）。現在說『離惱』，是舉因顯果，因為遠離了煩惱，所以不再受後有。這四種意義，詳細的解釋在後面。『調根』，顯示最初的『諸漏已盡』。從眼到意，產生識（Vijnana，意識）的根源稱為『根』。善於調伏諸根，所以不產生煩惱。『如龍有威』，顯示前面的『自在』。『成慧』，顯示前面的『所作已辦』。這是成就了眾生的空慧（Sunyata-jnana，領悟萬法皆空的智慧）。『逮得己利』，顯示前面的『離惱』。煩惱損害自己，所以遠離煩惱稱為『己利』。『逮』的意思是達到，也可以說是及。下面是讚歎僧團的純潔。有德行的人共同居住在一起，所以像檀木林一樣被栴檀（Chandana，一種香木）圍繞。具備斷除煩惱的功德的人聚集在一起，就像獅子王被獅子圍繞一樣。德行普遍薰染，就像栴檀一樣。斷除煩惱的功德摧毀邪惡，就像獅子一樣。上面是分別的讚歎，『成就』以下是總結。『成無量等』，總結讚歎前面的德行。『一切皆等』，總結讚歎前面的人。從佛陀教化而生，稱為佛陀的真子。 第二，在看到佛陀相好而增加悲傷的內容中，首先是說明見到光明，然後是佛陀的相好驅使他們悲傷，最後是增加悲傷而哽咽，眷戀之情深重，沸騰的血液將要涌出，所以身體和血液都顯現出來。
【English Translation】 English version Their virtues. First, there is a general praise, then a separate praise, and finally a conclusion. 'All Arhats' is the general praise. 'Arhat' is a Sanskrit word (Arhat, referring to a saint who has exhausted afflictions and attained Nirvana), which is translated here as 'no birth', according to its meaning, and is also called 'no attachment'. 'No birth' means that retribution has ended, and 'no attachment' means that the cause of retribution has been exhausted. 'Mind attains' and below are separate praises. In the separate praises, first, their virtues are praised as complete, and 'with sandalwood' and below praise the purity of their Sangha. In praising the completeness of virtues, 'according to' and below praise the Bhikkhunis (Bhikkhuni, female renunciants). Initially, 'all outflows have been exhausted' was missing, which is supplemented here. The sentences are divided into eight lines, although there are eight lines, there are actually only four kinds of wisdom. The first four lines are positive praises, and the last four lines are repeated clarifications. 'The missing outflows are exhausted' explains that 'my birth is exhausted'. According to the Vibhasa (Vibhasa, Buddhist treatise), 'birth exhaustion' is the wisdom of cutting off Samudaya (Samudaya, the origin of suffering), so 'exhausting all outflows' is called 'my birth is exhausted'. 'Mind attains freedom' explains that 'Brahma conduct has been established'. According to the Vibhasa, this is Marga-jnana (Marga-jnana, the wisdom leading to liberation). The path is fulfilled, and advancing and retreating are at will, which is called 'mind is free'. 'What has been done is declared' is the 'wisdom of what has been done'. According to the Vibhasa, this is Nirodha-jnana (Nirodha-jnana, the wisdom of realizing Nirvana). The accomplishment of extinction is called 'what has been done'. 'Free from affliction' means that they no longer receive Punarbhava (Punarbhava, reincarnation). According to the Vibhasa, this is Duhkha-jnana (Duhkha-jnana, the wisdom of cutting off suffering). Now saying 'free from affliction' is to illustrate the result by citing the cause, because they are free from affliction, they no longer receive future existence. The detailed explanation of these four meanings is given later. 'Taming the roots' shows the initial 'all outflows have been exhausted'. From eye to mind, the source of consciousness (Vijnana, consciousness) is called 'root'. Being good at taming the roots, so no afflictions arise. 'Like a dragon with power' shows the previous 'freedom'. 'Accomplishing wisdom' shows the previous 'what has been done'. This is the accomplishment of the emptiness wisdom of sentient beings (Sunyata-jnana, the wisdom of realizing that all dharmas are empty). 'Attaining one's own benefit' shows the previous 'free from affliction'. Afflictions harm oneself, so being free from affliction is called 'one's own benefit'. 'Attaining' means reaching, or it can be said to be and. Below is praise for the purity of the Sangha. Those with virtue live together, so they are surrounded by sandalwood (Chandana, a kind of fragrant wood) like a sandalwood forest. Those who possess the merit of cutting off afflictions gather together, just like a lion king is surrounded by lions. The virtue universally permeates, like sandalwood. The merit of cutting off afflictions destroys evil, like a lion. The above is a separate praise, 'accomplishment' and below is a summary. 'Accomplishing immeasurable and equal' summarizes and praises the previous virtues. 'All are equal' summarizes and praises the previous people. Born from the Buddha's teachings, they are called the true sons of the Buddha. Secondly, in the content of seeing the Buddha's auspicious marks and increasing sorrow, first, it explains seeing the light, then the Buddha's auspicious marks drive them to sorrow, and finally, they increase sorrow and choke with sobs, their attachment is deep, and boiling blood is about to gush out, so their bodies and blood manifest.
如波羅華。六卷經云。如日初出。照青樹葉。赤脈皆現。自下第三雲集佛所。于中先明集之所為。為益眾生。句別有五。為欲利益安樂眾生一句是總。中三是別。成就大乘第一空行。大乘法化。大乘離相。故名空行。顯發如來方便密教。小乘法化。無小權施。故名方便。權言覆實。名為密教。為不斷絕種種說法。世間法化。世行參差。名為種種。亦可此三同成大乘。成就大乘第一空行。令其入證。顯發已下令入阿含。顯發密教。令知昔權。棄而不從。不斷說法。令修今實。是義云何。由諸比丘集詣佛所。佛教修學大乘空行。他聞同入。故令他成。由其詣佛。佛對破小。彰昔是權。論昔覆實。名顯如來方便密教。由其詣佛。佛教修習大乘諸行。名為不斷種種說法。為生調伏一句總結。上來五句明集所為。疾至佛所。正明雲集。稽首佛等。到已設敬。列尼眾中。先實后權。實中三分。與比丘同。就初段中。先列其眾。列名舉數。辯眾可知。下嘆其德。一切亦是。大阿羅漢。是總嘆也。諸漏已下是別嘆也。別中準上。文少不足。前比丘中先嘆德備。后嘆眾純。今此略無嘆眾之文。就嘆德中。準嘆比丘。末後少一逮得己利。通其所少。文亦八句。所嘆四知與上無別。諸漏盡者。煩惱連注。其猶瘡漏。故名為漏。漏別有三。所謂
【現代漢語翻譯】 現代漢語譯本 『如波羅華』（Utpalavarna，意為青蓮花）。《六卷經》中說，如同太陽初升，照耀青樹的葉子，紅色的葉脈都顯現出來。從下文第三段可知，他們聚集到佛陀所在之處，其中首先闡明聚集的目的，是爲了利益眾生。具體來說，可以分為五個方面。『為欲利益安樂眾生』一句是總括，中間三句是分別闡述。『成就大乘第一空行』，指的是大乘的法化，大乘的離相，所以稱為『空行』。『顯發如來方便密教』，指的是小乘的法化，沒有小的權宜之施，所以稱為『方便』。『權』是掩蓋真實，所以稱為『密教』。『為不斷絕種種說法』，指的是世間法化，世間的行為參差不齊，所以稱為『種種』。也可以認為這三者共同成就大乘。『成就大乘第一空行』，是爲了讓他們進入證悟。『顯發』以下是爲了讓他們進入阿含。『顯發密教』，是爲了讓他們知道過去的權宜之說，拋棄而不遵循。『不斷說法』，是爲了讓他們修習現在的真實之法。這是什麼意思呢？因為眾比丘聚集到佛陀所在之處，佛陀教導他們修學大乘空行，其他人聽聞后一同進入，所以使他們成就。因為他們前往佛陀處，佛陀當面對小乘進行破斥，彰顯過去是權宜之說，論述過去掩蓋真實，所以稱為『顯發如來方便密教』。因為他們前往佛陀處，佛陀教導他們修習大乘的各種行為，稱為『不斷種種說法』。『為生調伏』一句是總結。以上五句闡明了聚集的目的。『疾至佛所』，正是說明雲集。『稽首佛等』，到達后表達敬意。排列尼眾時，先實后權。實中分為三部分，與比丘相同。在第一段中，先列出他們的隊伍，列出名字和數量，就可以知道隊伍的情況。下面讚歎他們的功德，一切也是如此。『大阿羅漢』（Maha-arhat，偉大的阿羅漢）是總的讚歎。『諸漏已下』是分別讚歎。分別讚歎中，參照上面，文字較少不足。前面的比丘中，先讚歎功德完備，后讚歎隊伍純潔。現在這裡省略了讚歎隊伍的文字。在讚歎功德中，參照讚歎比丘，最後少一句『逮得己利』，補充上所缺少的，文字也是八句。所讚歎的四種智慧與上面沒有區別。『諸漏盡者』，煩惱連線不斷，就像瘡口的滲漏，所以稱為『漏』。『漏』分別有三種，即所謂
【English Translation】 English version 『As Utpalavarna』 (meaning blue lotus). The Six-fascicle Sutra says, 『Like the sun rising, illuminating the leaves of a green tree, the red veins are all visible.』 From the third section below, it is known that they gathered at the place where the Buddha was. Among them, the purpose of gathering is first clarified, which is to benefit sentient beings. Specifically, it can be divided into five aspects. 『Wishing to benefit and bring happiness to sentient beings』 is a general statement, and the three sentences in the middle are separate explanations. 『Achieving the first emptiness practice of the Mahayana』 refers to the Dharma transformation of the Mahayana, the detachment from appearances of the Mahayana, so it is called 『emptiness practice.』 『Revealing the expedient secret teaching of the Tathagata』 refers to the Dharma transformation of the Hinayana, without small expedient means, so it is called 『expedient.』 『Expedient』 is to cover up the truth, so it is called 『secret teaching.』 『To continuously expound various teachings』 refers to the worldly Dharma transformation, the behaviors of the world are uneven, so it is called 『various.』 It can also be considered that these three together achieve the Mahayana. 『Achieving the first emptiness practice of the Mahayana』 is to enable them to enter enlightenment. 『Revealing』 below is to enable them to enter the Agamas. 『Revealing the secret teaching』 is to let them know the expedient teachings of the past, abandon them and not follow them. 『Continuously expounding the Dharma』 is to enable them to practice the current true Dharma. What does this mean? Because the bhikkhus gathered at the place where the Buddha was, the Buddha taught them to practice the emptiness practice of the Mahayana, and others entered together after hearing it, so they made them achieve it. Because they went to the Buddha's place, the Buddha directly refuted the Hinayana, highlighting that the past was expedient, and discussing that the past covered up the truth, so it is called 『Revealing the expedient secret teaching of the Tathagata.』 Because they went to the Buddha's place, the Buddha taught them to practice the various practices of the Mahayana, called 『continuously expounding various teachings.』 『To tame sentient beings』 is a summary. The above five sentences clarify the purpose of gathering. 『Quickly arriving at the Buddha's place』 precisely explains the gathering. 『Bowing to the Buddha, etc.』 expresses respect after arriving. When arranging the nuns, the real is placed before the expedient. The real is divided into three parts, the same as the bhikkhus. In the first paragraph, their team is listed first, and the names and numbers are listed, so the situation of the team can be known. Below, their merits are praised, and everything is the same. 『Maha-arhat』 (Great Arhat) is a general praise. 『The exhaustion of all outflows』 is a separate praise. In the separate praise, refer to the above, the text is less and insufficient. In the previous bhikkhus, the completeness of merit was praised first, and then the purity of the team was praised. Now here, the text praising the team is omitted. In the praise of merit, referring to the praise of bhikkhus, the last sentence 『attaining one's own benefit』 is missing, supplementing what is missing, and the text is also eight sentences. The four kinds of wisdom praised are no different from the above. 『Those whose outflows are exhausted,』 the afflictions are connected continuously, like the leakage of a sore, so it is called 『outflow.』 『Outflow』 is divided into three types, namely
欲有無明漏等。下當具辯。三漏非一。是故言諸。無學斷竟。名之為盡。余如前釋。亦于晨下睹相增悲。亦欲利下雲集佛所。文如上說。明權眾中。于尼眾中復有諸尼。皆是菩薩。拂權顯實。人中龍下就實嘆德。先嘆自德。人中之龍彰其人尊。龍是一切畜生中上。此諸尼等。人中最勝。與龍相似。約喻名人。名人中龍。位階已下明其位極。位階十住。簡異前九安住不動簡異初住。下嘆利他。為化現女是化他身。常修無量是化他心。四無量義。下當別論。得自在力能化作佛。是化他能。通力自在。故能作佛。次列菩薩。文亦有三。與比丘同。初中有四。一列其眾。二略嘆德。三列其名。四廣嘆德。初列眾中。一恒舉數。菩薩摩訶薩者。標其眾別。菩薩梵語。此方翻之名道眾生。此人求道。內懷道行。以道成人。名道眾生。問曰。二乘之人並皆求道。斯有道行。何故菩薩獨得其名。釋言。賢聖。名有通別。通則須陀乃至諸佛。名同無別。如下文說。別則各異。今為分別。賢聖不同。故此菩薩偏得名為道眾生也。何故如此。釋有三義。一就願心望果分別。唯此眾生求大菩提余悉不求。是故獨此名道眾生。故地論言。上決定愿成大菩提。偈言菩薩故。二就解心望理分別。凡夫著有。二乘住無。有無乖中。不會中道。是故不得名
【現代漢語翻譯】 現代漢語譯本： 『欲有無明漏等』，下文將詳細辨析。『三漏』並非單一，因此用『諸』字。『無學斷竟，名之為盡』，其餘解釋如前所述。『亦于晨下睹相增悲』，『亦欲利下雲集佛所』，文義如上文所說。『明權眾中，于尼眾中復有諸尼，皆是菩薩』，這是拂去權宜之說，彰顯真實之義。『人中龍下就實嘆德』，這是就真實情況讚歎功德。先讚歎自身功德，『人中之龍』彰顯其人的尊貴。龍是一切畜生中最 श्रेष्ठ 的。這些尼眾等，是人中最殊勝的，與龍相似。這是用比喻來稱讚人，稱其為『人中龍』。『位階已下明其位極』，說明她們的地位極高，位階達到十住位。『安住不動簡異初住』，安住不動，區別于初住菩薩。下文讚歎利他，『為化現女是化他身』，爲了教化眾生而示現為女子之身，這是化他身。『常修無量是化他心』，經常修習四無量心，這是化他心。『四無量義』，將在下文分別論述。『得自在力能化作佛』，得到自在之力，能夠化現為佛，這是化他的能力，神通之力自在，所以能夠化作佛。 接下來列舉菩薩，文義也有三部分，與比丘相同。第一部分中有四點：一是列舉其眾，二是簡略讚歎功德，三是列舉其名號，四是廣泛讚歎功德。首先列舉其眾，『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）者』，標明其眾類的差別。『菩薩（Bodhisattva）』是梵語，在此方翻譯為『道眾生』。這些人追求佛道，內心懷有道行，以道成就自身，所以稱為『道眾生』。問：二乘（聲聞乘和緣覺乘）之人也都追求佛道，也有道行，為什麼只有菩薩才能得到這個名稱？回答：賢聖之名有通有別。通則從須陀洹（Srotaāpanna，入流者）乃至諸佛，名稱相同沒有差別，如下文所說。別則各有不同，現在加以分別。賢聖不同，所以只有菩薩才能特別得到『道眾生』的名稱。為什麼這樣說？解釋有三種含義：一是就願心期望果報來分別，只有這些眾生求取大菩提（Mahābodhi，偉大的覺悟），其餘都不求取，所以只有他們才能被稱為『道眾生』。所以《地論》說：『上決定愿成大菩提，偈言菩薩故。』二是就解心期望真理來分別，凡夫執著于有，二乘安住于無，在有和無的對立中，不能領會中道（Madhyamā），所以不能得到這個名稱。
【English Translation】 English version: 『The outflows of desire, existence, ignorance, etc.』 will be thoroughly discussed below. The 『three outflows』 are not singular, hence the use of 『all』. 『The complete cessation by those beyond learning is called exhaustion』; the rest of the explanation is as before. 『Also, upon seeing the form in the morning, sorrow increased』; 『Also, desiring benefit, they gathered at the Buddha's place』; the meaning of the text is as stated above. 『Among the assembly that reveals the provisional, among the nuns, there were also nuns who were all Bodhisattvas』; this is to brush aside the expedient and reveal the truth. 『Below, praising the virtue based on reality, the dragon among humans』; this is to praise the merit based on the actual situation. First, praise their own merit, 『the dragon among humans』 manifests the尊貴 of the person. The dragon is the most superior among all animals. These nuns, etc., are the most excellent among humans, similar to dragons. This is using a metaphor to praise people, calling them 『dragons among humans』. 『Below, the rank already indicates the extreme of their position』; it indicates that their position is extremely high, reaching the stage of the ten abodes. 『Abiding without moving distinguishes them from the initial abode』; abiding without moving, distinguishing them from the Bodhisattvas of the initial abode. The following praises benefiting others, 『Transforming into women is transforming others』 bodies』; in order to teach and transform sentient beings, they manifest as female bodies, this is transforming others』 bodies. 『Constantly cultivating the immeasurable is transforming others』 minds』; constantly cultivating the four immeasurable minds, this is transforming others』 minds. 『The meaning of the four immeasurables』 will be discussed separately below. 『Having the power of自在 to transform into Buddhas』; having the power of自在, being able to transform into Buddhas, this is the ability to transform others, the power of supernatural abilities is自在, therefore they can transform into Buddhas. Next, listing the Bodhisattvas, the meaning of the text also has three parts, the same as with the Bhikshus. The first part has four points: first, listing their assembly; second, briefly praising their merit; third, listing their names; fourth, extensively praising their merit. First, listing their assembly, 『Bodhisattva-Mahāsattvas (偉大的菩薩)』 marks the difference in their assembly. 『Bodhisattva』 is Sanskrit, translated in this land as 『sentient beings of the Way』. These people pursue the Buddha's Way, harbor the practice of the Way in their hearts, and accomplish themselves with the Way, therefore they are called 『sentient beings of the Way』. Question: People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also pursue the Buddha's Way and have the practice of the Way, why is it that only Bodhisattvas can obtain this name? Answer: The names of the worthy and the holy have general and specific meanings. Generally, from Srotaāpanna (入流者) to all Buddhas, the names are the same without difference, as stated below. Specifically, they are different from each other, now to distinguish them. The worthy and the holy are different, therefore only Bodhisattvas can especially obtain the name 『sentient beings of the Way』. Why is this so? There are three meanings in the explanation: first, distinguishing based on the aspiration and the expectation of the result, only these sentient beings seek Mahābodhi (偉大的覺悟), the rest do not seek it, therefore only they can be called 『sentient beings of the Way』. Therefore, the Treatise on the [Ten] Grounds says: 『Above, the determined vow accomplishes great Bodhi, the verse says Bodhisattva therefore.』 Second, distinguishing based on the understanding and the expectation of truth, ordinary people are attached to existence, the Two Vehicles abide in non-existence, in the opposition of existence and non-existence, they cannot comprehend the Middle Way (Madhyamā), therefore they cannot obtain this name.
道眾生。唯此菩薩妙舍有無。契會中道。是故獨此名道眾生。三就行分別。入佛法中有三種門。一教。二義。三者是行。教淺義深。行為最勝。聲聞軟根。從教為名。聲者是教。餐聲悟解。故號聲聞。緣覺次勝從義立稱。緣者是義。于緣悟解。故名緣覺。菩薩最勝。就行彰名。以能成就自利利他俱利之道。故名菩薩。故地持云。聲聞緣覺但能自度。菩薩不爾。自度度他。是名道勝。以道勝故。名道眾生摩訶薩者。此翻名大。大有三種。如地論說。一者愿大。期大菩提。二者行大。曠集諸度。三利眾生大。四攝等益。人中龍下第二略嘆。先嘆自德。方便現身嘆利他德。第三列名。名別可知。其心皆下第四廣嘆。廣中初別。成如是下總以結嘆。別中嘆其三世功德。先嘆現德。次過。后未。此三世中。皆嘆自利利他之德。就現在中。先嘆自德。句別有五。前四攝法。后一護法。就前四中。敬重大乘。是自分始。乘者是其行之功用。行能運通。名之為乘。乘別有三。所謂聲聞緣覺佛乘。諸佛所乘。前二不加。故名為大。安住大乘。是自分終。修成不退。故曰安住。深解大乘。是勝進始。于未修處。觀照分明。故曰深解。愛樂大乘。是勝進終。於前所解。樂欲修行。上來攝法守護大乘。是護法行。不令他人誹謗毀滅。故言守護。
【現代漢語翻譯】 現代漢語譯本 說道眾生。只有這位菩薩能巧妙地捨棄有和無的偏見，契合中道。因此唯獨他被稱為『道眾生』（Bodhisattva，追求覺悟的眾生）。 從三種修行方式來區分，進入佛法有三種途徑：一是教（doctrine），二是義（meaning），三是行（practice）。教義淺顯，意義深邃，而實踐最為殊勝。聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）根器較弱，依從教義而得名。『聲』指的是教義，通過聽聞教義而領悟，因此稱為聲聞。 緣覺（Pratyekabuddha，通過自身努力和觀察因緣而證悟的修行者）的修行比聲聞略勝一籌，依從義理而立稱。『緣』指的是義理，通過對因緣的領悟而證悟，因此稱為緣覺。菩薩（Bodhisattva，為利益一切眾生而發願成佛的修行者）最為殊勝，依從修行而彰顯名號，因為能夠成就自利利他的圓滿之道，所以稱為菩薩。因此，《地持經》（Bodhisattvabhumi）中說，聲聞和緣覺只能自我解脫，菩薩則不然，既能自我解脫，又能解脫他人，這才是道的殊勝之處。因為道的殊勝，所以稱為『道眾生』。摩訶薩（Mahāsattva）翻譯過來是『大』的意思。『大』有三種，如《地論》（Daśabhūmika Sūtra）所說：一是愿大，期望成就偉大的菩提（bodhi，覺悟）；二是行大，廣泛地修集各種波羅蜜（pāramitā，到達彼岸的方法）；三是利益眾生大，以四攝法（catuḥ-saṃgraha-vastūni，佈施、愛語、利行、同事）等方法利益眾生。 『人中龍』以下第二部分是簡略的讚歎。先讚歎菩薩自身的功德，再通過方便示現來讚歎利益他人的功德。第三部分是列舉名號，名號的差別可以自行了解。『其心皆』以下第四部分是廣泛的讚歎。廣泛讚歎中先是分別讚歎，然後用『成如是』來總結讚歎。分別讚歎中讚歎菩薩三世的功德，先讚歎現在的功德，再讚歎過去的功德，最後讚歎未來的功德。這三世中，都讚歎自利利他的功德。就現在來說，先讚歎自身的功德，句子分別有五句。前四句是四攝法，后一句是護法。就前四句來說，敬重偉大的佛法，這是修行的開始。『乘』指的是修行的功用，修行能夠通達，所以稱為『乘』。乘有三種，即聲聞乘、緣覺乘、佛乘。諸佛所乘的才是大乘，前兩種不包括在內，所以稱為『大』。安住于大乘，是修行的終結，修成不退轉，所以說『安住』。深刻理解大乘，是勝進的開始，對於未曾修行之處，觀照分明，所以說『深解』。喜愛大乘，是勝進的終結，對於先前所理解的，樂於修行。以上是攝法，守護大乘，是護法之行，不讓他人誹謗毀滅，所以說『守護』。
【English Translation】 English version Speaking of sentient beings, only this Bodhisattva skillfully abandons the biases of existence and non-existence, aligning with the Middle Way. Therefore, only this one is called a 'Bodhisattva' (a being who seeks enlightenment). Distinguishing from the three paths of practice, there are three ways to enter the Buddha's teachings: first, the doctrine (teachings), second, the meaning (understanding), and third, the practice (application). The doctrine is shallow, the meaning is profound, and the practice is the most supreme. The Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) has weaker faculties and is named after following the doctrine. 'Śrāva' refers to the doctrine; understanding through hearing the doctrine is why they are called Śrāvakas. The Pratyekabuddha (one who attains enlightenment through self-effort and observing conditions) is slightly superior to the Śrāvaka, named after the meaning. 'Pratya' refers to the meaning; understanding through conditions is why they are called Pratyekabuddhas. The Bodhisattva (one who vows to become a Buddha to benefit all beings) is the most supreme, named after the practice, because they can accomplish the path of benefiting both themselves and others, hence they are called Bodhisattvas. Therefore, the Bodhisattvabhumi states that Śrāvakas and Pratyekabuddhas can only liberate themselves, but Bodhisattvas are different; they can liberate both themselves and others, which is the superiority of the path. Because of the superiority of the path, they are called 'Bodhisattvas'. Mahāsattva translates to 'Great'. 'Great' has three aspects, as stated in the Daśabhūmika Sūtra: first, great in aspiration, aspiring to achieve great bodhi (enlightenment); second, great in practice, extensively cultivating various pāramitās (perfections); third, great in benefiting sentient beings, benefiting beings through methods such as the four saṃgraha-vastūni (generosity, kind speech, beneficial action, and cooperation). The second part, starting with 'Dragon among humans', is a brief praise. First, it praises the Bodhisattva's own virtues, then praises the virtues of benefiting others through expedient manifestations. The third part is listing the names, and the differences in names can be understood on their own. The fourth part, starting with 'Their minds all', is extensive praise. The extensive praise first praises separately, then concludes with 'achieving thus'. The separate praises praise the Bodhisattva's merits in the three times, first praising the present merits, then praising the past merits, and finally praising the future merits. In these three times, the merits of benefiting both oneself and others are praised. Regarding the present, first, the Bodhisattva's own merits are praised, with five sentences respectively. The first four sentences are the four saṃgraha-vastūni, and the last sentence is Dharma protection. Regarding the first four sentences, respecting the great Dharma is the beginning of practice. 'Vehicle' refers to the function of practice; practice can lead to understanding, so it is called 'Vehicle'. There are three vehicles, namely the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. What the Buddhas ride is the Mahāyāna, the first two are not included, so it is called 'Great'. Abiding in the Mahāyāna is the end of practice, cultivating to non-retrogression, so it is said 'abiding'. Deeply understanding the Mahāyāna is the beginning of advancement; clearly observing where one has not yet practiced, so it is said 'deep understanding'. Loving the Mahāyāna is the end of advancement; being happy to practice what was previously understood. The above is the saṃgraha-vastūni, protecting the Mahāyāna is the act of Dharma protection, not allowing others to slander and destroy it, so it is said 'protecting'.
是義如下金剛身品具廣分別。上嘆自德。下嘆利他。善隨世間。世間法化。世間有二。一眾生世間。二器世間。今此善隨眾生世間。眾生云何得名世間。世者是時。間者名中。所化眾生不出時中。故名世間。作是誓下出世法化。已於過下嘆過去德。先嘆自利。已於過去修持凈戒。是離惡行。善持所行。是攝善行。解未解下嘆利他德。解未解者小乘法化。紹三寶等大乘法化。此如華嚴明法品說。彼有三番。能令眾生髮菩提心。令佛寶不斷。開示演說十二部經甚深法藏。令法寶不斷。受持一切威儀行法。令僧寶不斷。其第二番讚歎大愿。令佛寶不斷。分別顯示十二緣起。令法寶不斷。修六和敬。令僧寶不斷。其第三番。下佛種子于眾生田。生正覺芽。令佛寶不斷。護持法藏。不惜身命。令法寶不斷。善御大眾。心無憂悔。令僧寶不斷。此三番中亦有階降。先就佛寶。彰其階降。初番能令發菩提心。起求佛愿。第二番中贊大愿者。贊起行愿。令其修習。第三番中下佛種子于生田者。化成行種。次就法寶。彰其階降。初番演說十二部經。是其教法。第二番中顯示緣起。是其理法。第三番中護持法者。是其行法。下就僧寶。彰其階降。初番受持威儀法者。僧行方便。第二番中修六和者。行成不乖。第三番中善御大眾。德熟攝他。
下嘆未來。于未來世當轉法輪。是利他德。未來成佛。故能轉法。以大嚴等。是自利德。謂以功德智慧莊嚴。而自嚴也。上來別嘆。下總結之。成如是等結前自利。等觀生下結前利他。上來第一列眾嘆德。增悲雲集。並同前釋。問曰。何故上來諸眾不明獻供。以出家者無為法住。無所貯畜。故無奉獻。自下次明在家二眾。以優婆塞形尊數少。故在前列。優婆夷等形卑數多。彰之在後。優婆塞中文別有四。一列眾嘆德。二于晨朝下辯供奉佛。三世尊知下如來不受。四不果卻住。此之四分。諸眾多同。宜審記知。初中有四。一列其眾。二恒舉數。前說一恒。今增說二。問曰。現觀人類不多。今此何故獨優婆塞有其二恒。餘眾漸多。釋言。今此三千同聚。故有二恒。又隨報別。一處之中有多種人。斯皆雲集。故有二恒。如法華中。眾生見劫盡。大火所燒時。天人常充滿。如是等也。下諸眾中恒數漸增。其例皆爾。諸優婆塞標別其眾。此云近住。近善而居。亦名善宿男。懷善而住。名為善宿。又亦名為清信士也。二受持下略嘆其德。受持五戒。明離重過。威儀具足。彰離輕罪。五戒是其在家正行。故偏嘆之。三其名下列其名字。四深樂已下廣嘆其德。于中初嘆護煩惱行。亦欲樂下嘆護小乘行。護煩惱中。初總。次別。后總結之
【現代漢語翻譯】 現代漢語譯本 下嘆未來（對未來的讚歎）。于未來世當轉法輪（在未來的世界應當轉動法輪）。是利他德（這是利他的功德）。未來成佛（未來能夠成佛），故能轉法（所以能夠轉動法輪）。以大嚴等（用盛大的莊嚴等等），是自利德（是自利的功德）。謂以功德智慧莊嚴（用功德和智慧來莊嚴），而自嚴也（從而自我莊嚴）。 上來別嘆（以上是分別讚歎）。下總結之（下面進行總結）。成如是等結前自利（成就如此等等，總結前面的自利）。等觀生下結前利他（等等，觀察眾生，下面總結前面的利他）。上來第一列眾嘆德（上面第一部分是列舉大眾，讚歎功德）。增悲雲集（增加悲心，如雲般聚集）。並同前釋（和前面的解釋相同）。 問曰（提問）：何故上來諸眾不明獻供（為什麼上面的這些大眾沒有明確地獻上供養）？以出家者無為法住（因為出家的人安住于無為法），無所貯畜（沒有什麼可以儲存和畜養的），故無奉獻（所以沒有奉獻）。 自下次明在家二眾（從下面開始說明在家的兩種大眾）。以優婆塞（Upasaka，男居士）形尊數少（因為男居士的形象莊嚴，數量較少），故在前列（所以在前面排列）。優婆夷等（Upasika，女居士等等）形卑數多（女居士等等形象謙卑，數量眾多），彰之在後（所以在後面彰顯）。 優婆塞中文別有四（在男居士的部分，內容分為四個部分）：一列眾嘆德（第一部分是列舉大眾，讚歎功德）。二于晨朝下辯供奉佛（第二部分是從『于晨朝』開始，說明供奉佛陀）。三世尊知下如來不受（第三部分是從『世尊知』開始，說明如來不接受供養）。四不果卻住（第四部分是不接受供養，卻安住於此）。 此之四分（這四個部分），諸眾多同（各個大眾都相同）。宜審記知（應該仔細記住）。初中有四（第一部分中又有四個部分）：一列其眾（第一部分是列舉他們的大眾）。二恒舉數（第二部分是經常舉出數量）。前說一恒（前面說一個恒河沙數）。今增說二（現在增加到兩個恒河沙數）。 問曰（提問）：現觀人類不多（現在觀察人類的數量不多），今此何故獨優婆塞有其二恒（為什麼只有男居士有這兩個恒河沙數）？餘眾漸多（其他的大眾逐漸增多）？釋言（解釋說）：今此三千同聚（現在這三千人聚集在一起），故有二恒（所以有兩個恒河沙數）。又隨報別（又隨著果報的不同），一處之中有多種人（一個地方之中有多種人），斯皆雲集（這些人都如雲般聚集），故有二恒（所以有兩個恒河沙數）。如法華中（如《法華經》中說），眾生見劫盡（眾生看見劫難將盡），大火所燒時（被大火焚燒時），天人常充滿（天人和人常常充滿）。如是等也（像這樣等等）。下諸眾中恒數漸增（下面的各個大眾中，恒河沙數逐漸增加），其例皆爾（其例子都是這樣）。 諸優婆塞標別其眾（各個男居士標明區別他們的大眾）。此云近住（這裡稱為『近住』），近善而居（親近善良而居住）。亦名善宿男（也稱為『善宿男』），懷善而住（懷著善良而居住，稱為『善宿』）。又亦名為清信士也（又也稱為清信士）。 二受持下略嘆其德（第二部分是從『受持』開始，簡略地讚歎他們的功德）。受持五戒（受持五戒），明離重過（表明遠離了嚴重的過失）。威儀具足（威儀具足），彰離輕罪（彰顯遠離了輕微的罪過）。五戒是其在家正行（五戒是在家人的正當行爲），故偏嘆之（所以特別讚歎他們）。 三其名下列其名字（第三部分是『其名』，列舉他們的名字）。四深樂已下廣嘆其德（第四部分是從『深樂』開始，廣泛地讚歎他們的功德）。于中初嘆護煩惱行（其中首先讚歎守護煩惱的行為）。亦欲樂下嘆護小乘行（『亦欲樂』下面讚歎守護小乘的行為）。護煩惱中（在守護煩惱中），初總（首先是總說），次別（其次是分別說），后總結之（最後是總結）。
【English Translation】 English version The following praises the future. In the future world, they will turn the Dharma wheel. This is the virtue of benefiting others. In the future, they will become Buddhas, therefore they can turn the Dharma wheel. With great adornments, etc., this is the virtue of benefiting oneself. It means adorning oneself with merit and wisdom. The above separately praises. The following summarizes it. Achieving such things concludes the previous self-benefit. 'Etc.' observes sentient beings below, concluding the previous benefit to others. The above first lists the assembly and praises their virtues. Increasing compassion gathers like clouds. This is explained as before. Question: Why did the above assemblies not explicitly offer donations? Because those who have left home abide in the unconditioned Dharma, they have nothing stored or accumulated, therefore they have no offerings. From below, it explains the two assemblies of laypeople. Because Upasakas (male lay devotees) are dignified in form and few in number, they are listed first. Upasikas (female lay devotees), etc., are humble in form and numerous, so they are highlighted later. In the Upasaka section, there are four distinct parts: First, listing the assembly and praising their virtues. Second, from 'In the morning,' explaining the offering to the Buddha. Third, from 'The World Honored One knows,' the Tathagata does not accept. Fourth, not rejecting but abiding there. These four parts are the same for all assemblies. It is appropriate to carefully remember this. In the first part, there are four sections: First, listing their assembly. Second, constantly mentioning the number. Previously, it was said one 'ganga'. Now it is increased to two. Question: Observing the current number of humans, it is not many. Why do only Upasakas have two 'gangas'? The other assemblies gradually increase? Explanation: Now these three thousand gather together, therefore there are two 'gangas'. Also, according to different retributions, in one place there are many kinds of people. All of these gather like clouds, therefore there are two 'gangas'. As in the Lotus Sutra, when sentient beings see the end of the kalpa, when burned by great fire, gods and humans are always full. And so on. In the following assemblies, the number of 'gangas' gradually increases, the examples are all like this. The Upasakas mark and distinguish their assembly. Here it is called 'near dwelling', dwelling near goodness. Also called 'male of good lodging', dwelling with goodness in mind, called 'good lodging'. Also called 'pure believing man'. Second, from 'receiving and upholding', briefly praising their virtues. Receiving and upholding the five precepts, clarifying the separation from heavy transgressions. Having complete deportment, manifesting separation from minor offenses. The five precepts are the proper conduct for laypeople, therefore they are particularly praised. Third, 'their names', listing their names. Fourth, from 'deeply delighting', extensively praising their virtues. Among them, first praising the practice of guarding against afflictions. Below 'also desiring pleasure', praising the practice of guarding the Hinayana path. In guarding against afflictions, first general, then specific, then summarizing.
。深樂觀察諸對治門。是其總也。此下所觀皆能治過。故名治門。所謂下別。治門無量。今此略舉六種門矣。初苦樂等。是八修門。觀生死法。無常苦等。觀涅槃法。常樂凈等。二實不實者。是二諦門。真諦為實。世諦不實。三歸非歸。是忻厭門。歸向三寶。名為歸依。背離邪法。名非歸依。亦可趣向出世涅槃。名為歸依。連背生死。名非歸依。四生非生者。是假實門。五陰非生。所成假人。名為眾生。五恒非恒等。是因果門。恒與非恒。是其果門。涅槃是恒。生死非恒。安與非安。是因行門。善行是安。惡行非安。亦可無漏聖行是安。有漏非安。六為無為等。是四諦門。為無為者是其苦諦。有為是苦。色法心法非色心法。是有為也。無為非苦。相對故來。虛空數滅非數滅等。是無為也。斷者是集。可斷名斷。不斷非集。相對故來。涅槃是滅。非涅槃者相對故來。增上是道。以殊勝故。非增上者相對故來。常樂已下第三總結。護小乘中。初別。后結。別中唯嘆現未功德。不嘆過去。以優婆塞跡居近行。故略不嘆。就嘆現中。自他並嘆。文有三對。初對行始。第二行次。第三行終。亦欲樂聞無上大乘。是自利始。對前稱亦。如聞為他。是利他始。此是初對。善持凈戒。渴仰大乘。是自利次。持戒離過。渴大修善。既自充
【現代漢語翻譯】 現代漢語譯本 深刻地喜好並觀察各種對治之門（指修行方法）。這是總綱。以下所觀察的都能對治過失，所以稱為對治之門。下面分別說明。對治之門有無量之多，現在這裡簡略地列舉六種。第一，苦與樂等，是八修門（八種修行方法）。觀察生死之法，是無常、苦等；觀察涅槃之法，是常、樂、凈等。 第二，真實與不真實，是二諦門（真諦和世俗諦）。真諦是真實的，世俗諦是不真實的。 第三，歸依與非歸依，是欣厭門（欣求和厭離）。歸向三寶（佛、法、僧），稱為歸依；背離邪法，稱為非歸依。也可以說，趣向出世間的涅槃，稱為歸依；遠離生死輪迴，稱為非歸依。 第四，生與非生，是假實門（假有和實有）。五陰（色、受、想、行、識）和合而成的虛假之人，稱為眾生。 第五，恒常與非恒常等，是因果門（因和果）。恒常與非恒常，是其果報之門。涅槃是恒常的，生死是非恒常的。安穩與不安穩，是因行之門。善行是安穩的，惡行是不安穩的。也可以說，無漏的聖行是安穩的，有漏的凡行是不安穩的。 第六，有為與無為等，是四諦門（苦、集、滅、道）。有為與無為，是苦諦。有為是苦，色法、心法、非色心法，都是有為。無為不是苦，是相對而言的。虛空、數滅、非數滅等，是無為。 斷除煩惱是集諦。可以斷除的，名為斷；不斷除的，不是集諦，是相對而言的。涅槃是滅諦。非涅槃，是相對而言的。增上（殊勝）是道諦，因為殊勝的緣故。非增上，是相對而言的。 常樂等以下是第三部分的總結。在護持小乘法中，先分別說明，后總結。在分別說明中，只讚歎現在和未來的功德，不讚嘆過去的功德。因為優婆塞（在家男居士）的修行處於近行的階段，所以省略不讚嘆過去。在讚歎現在功德中，包括自利和他利兩方面。文中有三對：第一對是行始（修行的開始），第二對是行次（修行的過程），第三對是行終（修行的結束）。也希望聽聞無上大乘佛法，這是自利之始。對應前面的稱讚，如聽聞佛法是爲了他人，這是利他之始。這是第一對。善於持守清凈的戒律，渴望仰慕大乘佛法，這是自利之次。持戒是爲了遠離過失，渴望大乘是爲了修習善法，既能自己充實
【English Translation】 English version He deeply delights in and observes the various antidotal gates (referring to practices). This is the general principle. All that is observed below can counteract faults, hence the name 'antidotal gates.' The following are specific explanations. The antidotal gates are countless, but here, six types are briefly listed. First, suffering and joy, etc., are the eight doors of cultivation (eight types of practice). Observing the laws of birth and death, there are impermanence, suffering, etc.; observing the laws of Nirvana, there are permanence, joy, purity, etc. Second, reality and unreality are the two truths (the ultimate truth and the conventional truth). The ultimate truth is real, and the conventional truth is unreal. Third, refuge and non-refuge are the gates of joy and aversion (seeking joy and aversion). Taking refuge in the Three Jewels (Buddha, Dharma, Sangha) is called refuge; turning away from evil practices is called non-refuge. It can also be said that approaching the Nirvana of transcendence is called refuge; turning away from the cycle of birth and death is called non-refuge. Fourth, birth and non-birth are the gates of the false and the real (the false and the real). The false person formed by the aggregation of the five skandhas (form, feeling, perception, volition, consciousness) is called a sentient being. Fifth, permanence and impermanence, etc., are the gates of cause and effect (cause and effect). Permanence and impermanence are the gates of its karmic results. Nirvana is permanent, and birth and death are impermanent. Peace and non-peace are the gates of causal actions. Good deeds are peaceful, and evil deeds are not peaceful. It can also be said that undefiled holy actions are peaceful, and defiled mundane actions are not peaceful. Sixth, conditioned and unconditioned, etc., are the gates of the Four Noble Truths (suffering, accumulation, cessation, path). Conditioned and unconditioned are the truth of suffering. Conditioned is suffering; form, mind, and non-form-mind are all conditioned. Unconditioned is not suffering; it is relative. Space, cessation through calculation, non-cessation through calculation, etc., are unconditioned. Severing afflictions is the truth of accumulation. What can be severed is called severance; what is not severed is not the truth of accumulation, it is relative. Nirvana is the truth of cessation. Non-Nirvana is relative. Enhancement (superiority) is the truth of the path, because of its superiority. Non-enhancement is relative. The following, starting with permanence and joy, etc., is the third part's summary. In protecting the Hinayana teachings, first, there is separate explanation, then a summary. In the separate explanation, only the merits of the present and future are praised, not the merits of the past. Because the practice of Upasakas (lay male devotees) is in the stage of near practice, the praise of the past is omitted. In praising the present merits, both self-benefit and benefiting others are included. There are three pairs in the text: the first pair is the beginning of practice, the second pair is the process of practice, and the third pair is the end of practice. Also, hoping to hear the unsurpassed Mahayana Dharma is the beginning of self-benefit. Corresponding to the previous praise, such as hearing the Dharma for others, is the beginning of benefiting others. This is the first pair. Being good at upholding pure precepts and yearning for the Mahayana Dharma is the next step of self-benefit. Upholding precepts is to stay away from faults, and yearning for the Mahayana is to cultivate good deeds, both enriching oneself
足。復充余渴。是利他次。此第二對。善能攝等。是自利終。句別有三。前之兩句明攝法行。攝無上智。求大果也。愛樂大乘。學大因也。亦可攝取無上智慧求于證法。愛樂大乘求于教法。守護一句是護法行。善能隨下是利他終。善隨世間。世間法化。度未度等小乘法化。度未度者令度苦果。解未解者令斷集因。紹三寶等大乘法化。此第三對。下嘆未來當轉利他。以大嚴等是其自利。以大莊嚴是攝善行。深味凈戒是離過行。上來別嘆。下總結之。悉能成等結前自利。于眾生等結上利他。自下第二辯供養佛。以在家者。有供可奉。故下辯之。文別有四。一辯諸供具。二復作念如來今者受我供下。唸佛受已當入涅槃。心懷悲惱。三各各赍下持供奉佛。四舉聲號下哀請佛受。前中有二。一財供養。二各作是念一切眾生若有乏下明行供養。財中有八。一辯香木。二具寶幢。三持寶蓋。四作眾樂。五擎妙華。六赍眾香。七備食具。八嚴處所。就初段中。亦于晨朝。辯木時也。為欲阇毗。辯木所為。此云焚屍。人人各取。正明辯木。其栴檀等是其木體。光香華幡。嚴木之事。車馬二種運木之具。第二寶幢加以網嚴。第三寶蓋雜以華飾。是華臺中多有黑蜂。何故在此。蜂多依華。何故云黑。人言為表無明眾生容有所表。文中不說。不
【現代漢語翻譯】 現代漢語譯本 足。又充滿其餘的渴望。這是利他的次第。這是第二對。善於攝取等等，是自利的終結。句子分別有三個部分。前面的兩句說明攝取佛法的修行，攝取無上的智慧，追求大的果報。喜愛大乘佛法，學習大的因緣。也可以攝取無上的智慧，追求證悟佛法。喜愛大乘佛法，追求弘揚教法。守護一句是護持佛法的修行。善於隨順以下是利他的終結。善於隨順世間，用世間法教化。度化未被度化等等的小乘佛法，度化未被度化的人，使他們脫離苦果，開解未被開解的人，使他們斷除集聚苦因。紹隆三寶等等的大乘佛法教化。這是第三對。下面讚歎未來應當轉為利他。用大的莊嚴等等是其自利。用大的莊嚴是攝取善行。深刻地品味清凈的戒律是遠離過失的修行。上面分別讚歎。下面總結它們。全部能夠成就等等，總結前面的自利。對於眾生等等，總結上面的利他。從下面開始第二部分，辨別供養佛。因為在家的人，有供品可以奉獻，所以在下面辨別它。文句分別有四個部分。第一，辨別各種供具。第二，又這樣想：『如來現在接受我的供養』下面，想到佛接受供養后將要入涅槃，心中懷著悲傷和煩惱。第三，各自拿著下面，拿著供品奉獻給佛。第四，舉聲號哭下面，哀求佛接受供養。在前面部分中有兩個部分。第一，財物供養。第二，各自這樣想：『一切眾生如果有缺乏』下面，說明行為供養。財物供養中有八個方面。第一，辨別香木。第二，具備寶幢。第三，拿著寶蓋。第四，演奏各種音樂。第五，擎著美妙的鮮花。第六，拿著各種香。第七，準備食物。第八，莊嚴處所。在第一段中，也在早晨，辨別木材的時間。爲了荼毗（焚屍），辨別木材的用途。荼毗，這裡說是焚燒屍體。人人各自取用，正是說明辨別木材。其中的栴檀等等是木材的本體。光明、香、花、幡，是莊嚴木材的事情。車、馬兩種是運送木材的工具。第二，寶幢加以網來莊嚴。第三，寶蓋雜以花來裝飾。這些花臺中有很多黑色的蜜蜂。為什麼在這裡？蜜蜂大多依附於花。為什麼說是黑色的？人們說是爲了表示無明眾生容有所表。文中沒有說。
【English Translation】 English version Enough. Again, filling the remaining thirst. This is the sequence of benefiting others. This is the second pair. Being good at gathering, etc., is the end of benefiting oneself. The sentences are divided into three parts. The first two sentences explain the practice of gathering the Dharma, gathering supreme wisdom, and seeking great rewards. Loving the Mahayana (Great Vehicle), learning the great causes. It can also be gathering supreme wisdom to seek the Dharma of realization. Loving the Mahayana to seek the Dharma of teaching. Guarding the one sentence is the practice of protecting the Dharma. Being good at following below is the end of benefiting others. Being good at following the world, transforming with worldly Dharma. Transforming those who have not been transformed, etc., with Hinayana (Small Vehicle) Dharma, causing those who have not been delivered to be delivered from the suffering result, and causing those who have not understood to cut off the causes of accumulation. Continuing the Three Jewels, etc., is the Mahayana Dharma transformation. This is the third pair. Below, praising the future, one should transform to benefit others. Using great adornments, etc., is benefiting oneself. Using great adornments is gathering good deeds. Deeply savoring pure precepts is the practice of being apart from faults. Above are separate praises. Below, summarizing them. Being able to accomplish all, etc., concludes the previous benefiting oneself. Regarding sentient beings, etc., concludes the above benefiting others. From below, the second part discusses offering to the Buddha. Because those who are at home have offerings to offer, therefore it is discussed below. The text is divided into four parts. First, distinguishing the various offerings. Second, again thinking, 'The Tathagata (如來) [Thus Come One] now accepts my offering' below, thinking that after the Buddha accepts the offering, he will enter Nirvana (涅槃) [liberation], with sadness and distress in the heart. Third, each carrying below, carrying offerings to offer to the Buddha. Fourth, raising voices and wailing below, pleading for the Buddha to accept the offerings. In the previous part, there are two parts. First, offering wealth. Second, each thinking, 'If all sentient beings have a lack' below, explaining the practice of conduct offering. In wealth offering, there are eight aspects. First, distinguishing fragrant wood. Second, possessing jeweled banners. Third, holding jeweled canopies. Fourth, making various music. Fifth, holding wonderful flowers. Sixth, carrying various incense. Seventh, preparing food. Eighth, adorning the place. In the first section, also in the morning, distinguishing the time for wood. For the sake of cremation (阇毗) [burning the body], distinguishing the purpose of the wood. Cremation, here it is said to be burning the corpse. Everyone takes it, which is precisely explaining the distinguishing of wood. Among them, sandalwood (栴檀) [a type of fragrant wood], etc., is the body of the wood. Light, incense, flowers, banners, are the matters of adorning the wood. Carriages and horses are the two kinds of tools for transporting the wood. Second, jeweled banners are adorned with nets. Third, jeweled canopies are decorated with flowers. In these flower platforms, there are many black bees. Why are they here? Bees mostly rely on flowers. Why are they said to be black? People say it is to represent the ignorance of sentient beings, which may be represented. The text does not say.
可輒定。何故道此是蜂出聲。有所陳說。所以舉之。伎樂華香。文別可知。第七食中。為佛及僧辯食是總。下別顯之。香薪德水成食之緣。苦酢辛等食之體味。下有三德。顯食殊勝。成食緣中。八功德水之所成者。清凈不臭。輕冷軟美。飲時調適。飲已無患。是其八也。清凈色入。不臭香入。輕冷及軟。此三觸入。美為味入。后二法入。此八是其水之功能。水家之德。故名功德。食體味中。六味總舉。苦等列名。下說甜酥。八味具足。今此言六。其義何耶。然六與八離合言耳。合即說六。離即為八。分甘為三。一不苦名甘。翻對苦味。二不酢名甘。翻對酢味。三不辛名甘。翻對辛味。其猶鹹淡二味相翻。外國語中應有別名。此無異稱。通說為甘。后三德中先舉后列。言輕軟者。是食功能。食之令人身輕體軟。言凈潔者。食體精純。無餘穢污。言如法者。受用順道。非酒肉等。第八處中。先到。后嚴。初嚴其地。次座。后樹。諸優婆塞現居人報。安能嚴座如須彌山。釋言。此等雖居人位。並是出世不思菩薩。故能如是。又是如來三昧法門之所示現。故能如此。下皆同爾。上來等一明財供養。下明行供。亦名法供。地持名為至處道供。于中有三。初作是念。一切眾生若有乏等。念眾生心。二作是施時離欲瞋等。護煩惱心。
三無餘思下求菩提心。無餘思惟。求世福樂。唯期菩提。求佛果也。皆已安住于菩薩道。具佛因也。又復前句是求佛愿。皆以安等是求佛行。上來第一辯諸供具。復作念下是第二段。念受當滅。心懷悲惱。各各赍下是第三段。持供奉佛。舉聲號下是第四段。哀請佛受。初先號泣。復相謂下發言傷嘆。便自舉下正請佛受。舉身身請。而曰口請。上來第二辯供奉佛。自下第三如來不受。言知時者。不受所以。知今非是受供之時。故曰知時。何者受時。受時有二。一許受時。純陀章中。二正受時。大眾問品。前許受時顯示佛常。后正受時顯涅槃常。今非彼時所以不受。言默然者。明不受相。何故須默。如來大人。體道少欲。若受不受多皆默然。云何可別。現相令知。言不受者。正明不受。釋意有四。一欲令諸眾齊有獻奉。故此不受。若受此供。餘眾絕意。何敢更獻。二為使純陀獻供顯法。故此不受。若受此供。純陀何敢更生獻意。三欲令諸眾于施重心。故此不受。至后大眾問品之中。方為受之。四於此處未對純陀顯佛常義。恐彼諸眾施無所趣故此不受。下對純陀顯常已竟。眾問品中等為受之。今對此供不受既然。下餘眾中不受例爾。自下第四不果卻住。初先不果。后悲卻住。于中初法。次以喻顯。供佛善根可愛如子。如來不
【現代漢語翻譯】 現代漢語譯本 三無餘思下求菩提心（Bodhi-citta，覺悟之心）。無餘思惟，求世福樂，唯期菩提，求佛果也。皆已安住于菩薩道（Bodhisattva-path），具佛因也。又復前句是求佛愿，皆以安等是求佛行。上來第一辯諸供具，復作念下是第二段，念受當滅，心懷悲惱，各各赍下是第三段，持供奉佛。舉聲號下是第四段，哀請佛受，初先號泣，復相謂下發言傷嘆，便自舉下正請佛受，舉身身請，而曰口請。上來第二辯供奉佛，自下第三如來不受，言知時者，不受所以，知今非是受供之時，故曰知時。何者受時，受時有二，一許受時，純陀（Cunda）章中，二正受時，大眾問品。前許受時顯示佛常，后正受時顯涅槃（Nirvana）常。今非彼時所以不受，言默然者，明不受相。何故須默，如來（Tathagata）大人，體道少欲，若受不受多皆默然，云何可別，現相令知。言不受者，正明不受。釋意有四，一欲令諸眾齊有獻奉，故此不受，若受此供，餘眾絕意，何敢更獻。二為使純陀獻供顯法，故此不受，若受此供，純陀何敢更生獻意。三欲令諸眾于施重心，故此不受，至后大眾問品之中，方為受之。四於此處未對純陀顯佛常義，恐彼諸眾施無所趣故此不受，下對純陀顯常已竟，眾問品中等為受之。今對此供不受既然，下餘眾中不受例爾。自下第四不果卻住，初先不果，后悲卻住，于中初法，次以喻顯。供佛善根可愛如子，如來不
【English Translation】 English version Without any remaining thoughts, they sought the Bodhi-citta (the mind of enlightenment). Without any other thoughts, they sought worldly happiness and joy, only hoping for Bodhi, seeking the fruit of Buddhahood. All have already settled on the Bodhisattva-path (the path of a Bodhisattva), possessing the causes of Buddhahood. Furthermore, the previous sentence is seeking the vows of the Buddha, and 'all have settled' etc. is seeking the practices of the Buddha. The first part above discusses the various offerings, and the part starting with 'again, contemplating' is the second section, contemplating that receiving will lead to destruction, filled with sorrow and distress. The part starting with 'each carrying' is the third section, holding offerings to present to the Buddha. The part starting with 'raising their voices' is the fourth section, pleading with the Buddha to accept, first weeping, then speaking to each other with words of grief and lamentation, then personally requesting the Buddha to accept, requesting with their bodies and speaking with their mouths. The second part above discusses offering to the Buddha, and from below, the third part is that the Tathagata (the thus-gone one) does not accept. The phrase 'knowing the time' explains why he does not accept, knowing that now is not the time to receive offerings, hence 'knowing the time'. What is the time to receive? There are two times to receive, one is the time of permission to receive, in the Cunda chapter, and the other is the time of actual receiving, in the chapter of the Great Assembly's Questions. The former time of permission to receive shows the constancy of the Buddha, and the latter time of actual receiving shows the constancy of Nirvana. Now is not that time, so he does not accept. The phrase 'remaining silent' clarifies the appearance of not accepting. Why is silence necessary? The Tathagata is a great person, embodying the Way and having few desires. Whether accepting or not accepting, he is mostly silent. How can it be distinguished? By revealing an appearance to make it known. The phrase 'not accepting' directly clarifies not accepting. There are four explanations for the meaning: first, he wants all the assembly to equally have the opportunity to offer, so he does not accept this. If he accepts this offering, the rest of the assembly will lose heart, and how would they dare to offer more? Second, to enable Cunda to offer and reveal the Dharma, so he does not accept this. If he accepts this offering, how would Cunda dare to generate further intention to offer? Third, to make the assembly focus on the importance of giving, so he does not accept this, until later in the chapter of the Great Assembly's Questions, when he will accept it. Fourth, because here he has not yet revealed the meaning of the Buddha's constancy to Cunda, fearing that the offerings of the assembly would have no purpose, so he does not accept this. After revealing the constancy to Cunda below, he will accept it equally in the chapter of the Great Assembly's Questions. Now that he has not accepted this offering, the same applies to not accepting the offerings of the rest of the assembly below. From below, the fourth part is that it does not succeed and they retreat, first it does not succeed, then they retreat in sorrow. Within this, first the Dharma, then it is explained with a metaphor. The roots of goodness from offering to the Buddha are as beloved as a child, the Tathagata does not
受。名病喪亡。所設虛棄。名送冢間。無善複本。名為歸還。施心不申。名為悵恨。下合可知。優婆夷中。文亦有四。一列眾嘆德。二辯供奉佛。三如來不受。四不果卻住。初中有四。第一列眾。三恒舉數。諸優婆夷標別其眾。此云近住女。亦云善宿女。義同前釋。二受持下略嘆其德。亦如上解。三列其名。四廣嘆其德。于中初別。后總結嘆。別中有四。初能堪任護持法等。護小乘行。二呵責家法。護煩惱行。三自觀下廣護煩惱。四深樂下廣護小乘。初中悉能護持正法。是護法行。為度已下是攝人行。第二段中呵家法者。呵責自家五陰身法。呵義如后。第三段中。文別有二。一觀過生厭。二以是緣下修治斷除。前中初先觀身五過。寧以牛下二事顯失。是故當下總結生厭。初觀過中。先觀身苦。觀身如蛇。是其內苦。譬如四蛇性相乖反。四大如是。地堅而重。風動而輕。水濕而冷。火燥而熱。各相乖反。故如四蛇。諸蟲唼食是其外苦。苦別無量。略舉此二。是身臭下觀身不凈。不凈有五。一種子不凈。現在父母精血為種。過去煩惱結業為種。二住處不凈。在母腹中。生藏之下。熟藏之上。安置己體。三自體不凈。三十六物共成己體。四自相不凈。九孔常流。五畢竟不凈。此身死已。蟲食成糞。火燒為灰。埋之為土。至竟
無凈。今此文中略舉三種。身臭貪縛。種子不凈。現在父母精血為種。故身臭穢。過去貪愛煩惱為種。名貪獄縛。身如死狗。自體不凈。九孔常流。自相不凈。兩眼兩耳。兩鼻及口。大小便道。是九孔也。身如城下。觀身無我。于中初先當相觀察。寄託城喻。明身虛假。文相可知。如是身城諸佛棄下。寄人顯法。諸佛棄捨。彰實無我。凡愚常味貪等止住。明著是癡。又佛棄捨。舉聖呵凡。凡愚味著。責凡異聖。是身不堅。如蘆葦等。觀身是空。下觀無常。初先正觀。誰有智下寄聖顯過。前中泛論無常有三。一分段無常。六道果報。三世分異。二念無常。唸唸遷謝。三者自性不成實無常。有法虛集。都無自性。今略論二。是身無常唸唸不住。是念無常如電光等。喻以況之。是身易下分段無常。是身易壞如河岸等。觀生易死。先法后喻。不久已下觀死易至。上來正觀。誰有智者當樂此身。舉聖不樂。明身可厭。上來第一觀身五過。自下第二二事顯失。兩義釋之。一難易分別。牛跡盛海。丸地如棗乃至如塵。是事至難。猶可為之。具說身過。畢竟叵得。二多少分別。大海深廣。牛跡盛之。數亦可盡。大地寬廣。丸之如棗乃至如塵。數亦可盡。身患多彼。具說叵盡。是故當舍。如棄涕唾。是第三段總結生厭。上來第一觀過生厭
【現代漢語翻譯】 現代漢語譯本 無凈（沒有清凈）。現在這篇文章中簡略地舉出三種不凈：身體的臭穢，貪愛的束縛，以及種子的不凈。現在的父母精血是（我們身體的）種子，所以身體是臭穢的。過去（所造作的）貪愛煩惱是（我們受）貪慾之獄束縛的種子。身體就像死狗一樣，自身是不清凈的，九個孔竅經常流出不凈之物，自身的狀態是不清凈的。兩隻眼睛，兩隻耳朵，兩個鼻孔以及嘴巴，大便和小便的通道，這就是九孔。身體就像城池一樣（不堅固），觀察身體是無我的。在其中首先應當觀察身體的表象。用城池來比喻，說明身體是虛假的。文句的表述可以理解。像這樣的身體城池，諸佛都捨棄了。借用（城池的比喻）來闡明佛法，諸佛都捨棄（身體），彰顯了實相是無我的。凡夫愚昧常常貪戀執著，（停留在這種狀態）表明這是愚癡。佛陀捨棄（身體），是聖人呵斥凡夫。凡夫愚昧貪戀執著（身體），是凡夫與聖人的區別。這個身體是不堅固的，就像蘆葦一樣。觀察身體是空性的。下面觀察身體是無常的。首先要正確地觀察。誰有智慧會貪戀這個低下的（身體）呢？借聖人來彰顯（身體的）過患。前面泛泛地論述了無常有三種：一是分段無常，六道輪迴的果報，三世的差別；二是念頭的無常，念頭唸唸遷滅；三是自性不成立的無常，有為法虛假聚合，都沒有自性。現在簡略地論述兩種。這個身體是無常的，唸唸不住。念頭的無常就像閃電一樣。用比喻來描述它。這個身體容易衰敗，是分段的無常。這個身體容易損壞，就像河岸一樣。觀察（到）生很容易（但是）死很容易到來。先說法理後用比喻。『不久』以下是觀察死亡很容易到來。上面是正確的觀察。誰有智慧的人會貪戀這個身體呢？聖人都不貪戀，說明身體是令人厭惡的。上面第一部分是觀察身體的五種過患，從而產生厭惡。從下面第二部分開始，用兩件事來顯示（執著身體的）過失。用兩種含義來解釋它：一是難易的分別，用牛蹄印來盛大海的水，把大地捏成棗子大小甚至像灰塵一樣，這些事情非常困難，或許還可以做到。但要完全說出身體的過患，終究是不可能的。二是多少的分別，大海深廣，用牛蹄印來盛大海的水，數量還可以數盡。大地寬廣，把它捏成棗子大小甚至像灰塵一樣，數量也可以數盡。身體的患病很多，完全說盡是不可能的。所以應當捨棄（對身體的執著），就像丟棄鼻涕唾沫一樣。這是第三段，總結（前面的內容）從而產生厭惡。上面第一部分是觀察（身體的）過患從而產生厭惡。
【English Translation】 English version No purity. Now in this text, three types are briefly mentioned: the foulness of the body, the bondage of greed, and the impurity of the seed. The essence and blood of present parents are the seed (of our body), therefore the body is foul and impure. Past greed, love, and afflictions are the seed (of our being) bound by the prison of greed. The body is like a dead dog, inherently impure, with nine orifices constantly flowing with impurities, its own state being impure. Two eyes, two ears, two nostrils, and the mouth, the passages for feces and urine, these are the nine orifices. The body is like a city (not firm), observing the body as without self. Within it, one should first observe the appearance of the body. Using the analogy of a city, it illustrates that the body is illusory. The meaning of the words can be understood. Such a body-city is abandoned by all Buddhas. Using (the analogy of the city) to elucidate the Dharma, the Buddhas abandon (the body), revealing that the true nature is without self. Ordinary fools often crave and cling, (remaining in this state) indicating foolishness. The Buddha abandoning (the body) is the sage rebuking the ordinary. Ordinary fools crave and cling (to the body), which is the difference between ordinary people and sages. This body is not firm, like reeds. Observing the body as empty. Below, observe the body as impermanent. First, one must observe correctly. Who with wisdom would crave this lowly (body)? Using the sage to reveal the faults (of the body). Previously, it was generally discussed that there are three types of impermanence: first, segmental impermanence, the karmic retribution of the six realms, the differences of the three lifetimes; second, the impermanence of thoughts, with thoughts constantly changing and vanishing; third, the impermanence of non-self-established nature, with conditioned dharmas being falsely assembled, all without self-nature. Now, briefly discuss two types. This body is impermanent, with thoughts constantly ceasing. The impermanence of thoughts is like lightning. Use a metaphor to describe it. This body is easily decaying, which is segmental impermanence. This body is easily damaged, like a riverbank. Observe that birth is easy (but) death is easy to arrive. First state the principle, then use a metaphor. 'Not long after' below is observing that death is easy to arrive. Above is the correct observation. Who with wisdom would crave this body? Sages do not crave it, indicating that the body is repulsive. The first part above is observing the five faults of the body, thereby generating aversion. Starting from the second part below, use two matters to show the faults (of clinging to the body). Explain it with two meanings: first, the distinction between difficulty and ease, using a cow's hoofprint to hold the water of the sea, molding the earth into the size of a date or even like dust, these things are very difficult, perhaps they can be done. But to completely describe the faults of the body is ultimately impossible. Second, the distinction between quantity, the sea is deep and wide, using a cow's hoofprint to hold the water of the sea, the quantity can still be counted. The earth is wide, molding it into the size of a date or even like dust, the quantity can also be counted. The diseases of the body are many, it is impossible to completely describe them. Therefore, one should abandon (attachment to the body), like discarding snot and saliva. This is the third section, summarizing (the previous content) thereby generating aversion. The first part above is observing the faults (of the body) thereby generating aversion.
。以是緣下修治斷除。以是觀身多過因緣。故修空等而為對治。空無相愿。廣如別章。就第四段廣護小中。嘆其現在未來功德。不嘆過去。義同前釋。現中嘆其自利利他。文別三對。初對行始。第二行次。第三行終。深樂咨受。自行始也。聞已演說。利他始也。此是初對護本願等。自行次也。護持本願。守菩提心。毀呰女下起菩提行。先厭有為。次忻無為。厭有為中。毀呰女等現過能厭。破壞生等當過能滅。渴仰大乘是趣無為。既自充下利他次也。此第二對。深樂大下是自行終。深樂守護。就實嘆德。深樂還是攝法之行。守護還是護法之行。雖現女下拂權顯實。善能隨下是利他終。善隨世間世間法化。度未度等小乘法化。令度苦果。解其集因。紹三寶下大乘法化。此第三對。嘆未來中。當轉利他。以大嚴等嘆其自利。以大莊嚴是攝善行。堅持禁戒是離惡行。上來別嘆。下總結之。皆悉成等結前自利。于諸生等結上利他。上來第一列眾嘆德。后三可知。上明道眾。下列常流。先列離車。以此人供多前少后。故次列之。文別有四。一列眾嘆德二辯供奉佛。三如來不受。四佛力住空。就初段中。先列眾。次嘆德。后列其名。初列眾中。四恒舉數。離車辯眾。離車梵語。有人傳釋。此名迭治。是其王種。迭治國事。故云迭治。
下列諸王。過於五恒。夫人七恒。王種應多。今此何故但有四恒。有緣者來。無緣不集。多少何定。次嘆其德。先別。后結。別中有三。一護法行。二愿令我下明護法愿。三常欲樂下明護法心。此三段中。皆利自他。護法行中。為求法故善修戒等。是攝法行。此即自利。摧伏異等是護法行。此即利他。摧伏異學壞正法者。是摧邪行。異學外道邪見無信。懷正內學。破戒無行。並以王力而摧伏之。常相謂下是通正行。常相謂言相率弘法。當以金等。舍財通道。供人使學。故令甘露久住於世。佛法能除煩惱燋渴。故如甘露。寬廣難窮。名無盡法。潤邃叵測。名深奧藏。護法愿中愿我常學。是攝法愿。此即自利。誹謗已下是護法愿。此即利他于中四句。前二罰惡。后二賞善。前罰惡中若有謗等。外道毀正。斷舌令息。若出家等內學犯戒。罷以清眾。下賞善中有能樂等。在俗有信。敬事若尊。若有僧下出家有行。喜助如親。故令得力。護法心中常欲聞等。是攝法心。即是自利。亦為人說。是通法心。即是利他。上來別嘆。下總結之。列名可知。此初段竟。次二可解。第四段中初明離車。不果悲惱。后以佛力令其住空。何故而然。以諸離車專情護法。護法功高。故令住空使人仿習。七多羅者。一多羅樹去地七仞。一仞七尺。一樹
【現代漢語翻譯】 現代漢語譯本 這些國王的數量，超過了五個恒河沙數（恒河沙：印度計量單位，非常大的數字）。本來應該有七個恒河沙數的國王出現。為什麼現在只有四個恒河沙數？因為有緣分的人才會來，沒有緣分的人不會聚集。數量多少並不是固定的。接下來讚歎他們的功德。先分別說明，然後總結。分別說明中有三點：一是護持佛法的行為，二是『愿令我下』，說明護持佛法的願望，三是『常欲樂下』，說明護持佛法的心。這三段都利益自己和他人。在護持佛法的行為中，爲了求法而努力修持戒律等，這是攝法行，也就是自利。摧伏異端等是護法行，也就是利他。摧伏異學、破壞正法的人，這是摧邪行。對於異學外道、邪見不信的人，以及懷有正法卻破戒無行的人，都用王權來摧伏他們。『常相謂下』是共同匡正的行為。經常互相勸勉，共同弘揚佛法。應當用金錢等財物，舍財開路，供給人們學習。所以能使佛法像甘露一樣長久住世。佛法能消除煩惱的焦渴，所以像甘露一樣。寬廣無邊難以窮盡，稱為無盡法。深邃難測，稱為深奧藏。在護法愿中，『愿我常學』是攝法愿，也就是自利。『誹謗已下』是護法愿，也就是利他。其中四句，前兩句是懲罰惡行，后兩句是獎賞善行。懲罰惡行中，如果有人誹謗等，外道毀壞正法，就割斷他們的舌頭讓他們停止。如果出家等，內部學習的人犯戒，就罷免他們的清眾身份。獎賞善行中，如果有人樂於等，在家信徒恭敬地侍奉僧人。如果僧人等，出家人有修行，就高興地幫助他們像對待親人一樣。所以能讓他們得到力量。在護法心中，『常欲聞等』是攝法心，也就是自利。『亦為人說』是通法心，也就是利他。以上是分別讚歎，下面是總結。列出名字就可以知道。這是第一段結束。第二段和第三段可以理解。第四段中，先說明離車（Licchavi）人沒有成功而感到悲傷惱怒，後來用佛的力量讓他們安住在空中。為什麼會這樣？因為離車人專心護持佛法，護法的功德很高，所以讓他們安住在空中，使人們效仿學習。七多羅（seven Tala trees）是指，一棵多羅樹離地面七仞（Rens: ancient Chinese unit of length），一仞是七尺（Chi: ancient Chinese unit of length），一棵樹
【English Translation】 English version These kings exceeded five Ganges sands (Ganges sands: an Indian unit of measurement, a very large number). There should have been seven Ganges sands of kings. Why are there only four Ganges sands now? Because those who have affinity will come, and those who do not have affinity will not gather. The number is not fixed. Next, praise their merits. First, explain separately, and then summarize. There are three points in the separate explanation: first, the act of protecting the Dharma; second, 'May I below', explaining the wish to protect the Dharma; and third, 'Always desire happiness below', explaining the mind of protecting the Dharma. All three paragraphs benefit oneself and others. In the act of protecting the Dharma, diligently cultivating precepts, etc. for the sake of seeking the Dharma is the act of collecting the Dharma, which is self-benefiting. Subduing heresies, etc. is the act of protecting the Dharma, which is benefiting others. Subduing heretics and those who destroy the true Dharma is the act of destroying evil. For heretical outsiders, those with evil views and disbelief, and those who embrace the true Dharma but break precepts and have no practice, they are all subdued by the power of the king. 'Always tell each other below' is the act of correcting together. They often encourage each other and jointly promote the Dharma. They should use money and other wealth to give alms and open roads, and provide for people to study. Therefore, the Buddha-dharma can abide in the world like nectar for a long time. The Buddha-dharma can eliminate the thirst of afflictions, so it is like nectar. It is vast and boundless and difficult to exhaust, so it is called the inexhaustible Dharma. It is profound and difficult to fathom, so it is called the profound treasure. In the wish to protect the Dharma, 'May I always learn' is the wish to collect the Dharma, which is self-benefiting. 'Slandering below' is the wish to protect the Dharma, which is benefiting others. Among the four sentences, the first two sentences are to punish evil deeds, and the last two sentences are to reward good deeds. In punishing evil deeds, if someone slanders, etc., and outsiders destroy the true Dharma, then cut off their tongues to stop them. If monks, etc., internal learners break the precepts, then dismiss their status as pure assembly members. In rewarding good deeds, if someone is happy to, etc., lay believers respectfully serve the monks. If monks, etc., monks have practice, then they are happy to help them as if they were relatives. Therefore, they can gain strength. In the mind of protecting the Dharma, 'Always desire to hear, etc.' is the mind of collecting the Dharma, which is self-benefiting. 'Also speak for others' is the mind of communicating the Dharma, which is benefiting others. The above is separate praise, and the following is a summary. Listing the names will make it known. This is the end of the first paragraph. The second and third paragraphs can be understood. In the fourth paragraph, first explain that the Licchavis (Licchavi) were sad and annoyed because they did not succeed, and later used the power of the Buddha to make them dwell in the air. Why is this so? Because the Licchavis were focused on protecting the Dharma, and the merit of protecting the Dharma was high, so they were made to dwell in the air so that people could imitate and learn. Seven Tala trees (seven Tala trees) refers to, a Tala tree is seven Ren (Rens: ancient Chinese unit of length) away from the ground, one Ren is seven Chi (Chi: ancient Chinese unit of length), one tree
合有四十九尺。七樹合有三百四十三尺。次列大臣及諸長者。亦以人供多前少后。故次列之。文亦有四。一列眾嘆德。辯眾嘆德。列名可知。二辯供奉佛。五倍前者。當應望彼最初說五。三如來不受。四佛力住空。此亦護法。故令住空。次列諸王。亦以人供多前少后。故此列之。文別有六。一列其眾。二辯供具。三嘆其德。四持供奉佛。五如來不受。六不果卻住。就初段中。先明所集。除阿阇下簡所未集。世上殺父。愧懼情深。故此未來。下列其名。以何義故。不列其數。當以諸王過於五恒。不滿六恒。分齊難彰。故隱不列。第二可知。第三嘆中。先自後他。自中四句。前之兩句舍邪歸正。后之兩句棄小學大。利他可知。后三易解。次列夫人。亦以人供多前少后。故此列之。文別有四。一列眾嘆德。二辯供奉佛。三如來不受。四不果卻住。初中有四。一列其眾。二嘆其德。三列其名。四重嘆德。初列眾中。七恒夫人。正列所集。除阿阇下簡所未集。世王未至。夫人亦爾。隨王未來。第二嘆中為度現女。是利他德。常觀身等。是自利德。列名可知。第四嘆中。初明自利。安住攝善。修戒防惡。憐下利他。后三可知。次列天女。文別有六。一列其眾。二作是言下詳宜獻奉。三嘆其德。四辯供奉佛。五如來不受。六不果卻住
【現代漢語翻譯】 現代漢語譯本 共有四十九尺。七棵樹共有三百四十三尺。其次排列的是大臣和各位長者，也是按照人供奉的多少，前面多後面少來排列的，所以依次排列。文有四個方面：一是列舉眾人讚嘆功德，辨別眾人讚嘆功德，列出名字就可以知道。二是辨別供奉佛陀，是之前的五倍，應當是希望他們最初說五。三是如來不受供奉。四是佛力停留在空中，這也是護法，所以讓它停留在空中。其次排列的是諸位國王，也是按照人供奉的多少，前面多後面少來排列的，所以在這裡排列。文有六個方面：一是列舉他們的隊伍，二是辨別供奉的器具，三是讚歎他們的功德，四是拿著供品供奉佛陀，五是如來不受供奉，六是不成功卻停留在那裡。在第一段中，首先說明聚集的人，除了阿阇（Ajatasattu，未生怨王）之外，是爲了簡別沒有聚集的人。世上弒父，愧疚恐懼之情很深，所以沒有來。下面列出他們的名字。因為什麼緣故，不列出他們的數量呢？應當是因為諸位國王超過了五個恒河沙數，不滿六個恒河沙數，區分界限難以彰顯，所以隱瞞不列出。第二點可以知道。第三點讚歎中，先從自身後到他人。自身中四句，前面的兩句是捨棄邪惡歸於正道，後面的兩句是捨棄小乘學習大乘。利他可以知道。後面三句容易理解。其次排列的是夫人，也是按照人供奉的多少，前面多後面少來排列的，所以在這裡排列。文有四個方面：一是列舉眾人讚嘆功德，二是辨別供奉佛陀，三是如來不受供奉，四是不成功卻停留在那裡。第一點中有四個方面：一是列舉他們的隊伍，二是讚歎他們的功德，三是列出他們的名字，四是再次讚歎功德。最初列舉隊伍中，七個恒河沙數的夫人，正式列出聚集的人，除了阿阇（Ajatasattu，未生怨王）之外，是爲了簡別沒有聚集的人。世間的國王沒有來，夫人也是這樣，跟隨國王沒有來。第二點讚歎中，爲了度化顯現的女子，這是利他的功德。常常觀察自身等，這是自利的功德。列出名字可以知道。第四點讚歎中，首先說明自利，安住在攝取善法，修持戒律防止惡行，憐憫下屬利益他人。後面三點可以知道。其次排列的是天女，文有六個方面：一是列舉她們的隊伍，二是『作是言』以下詳細說明應該獻奉，三是讚歎她們的功德，四是辨別供奉佛陀，五是如來不受供奉，六是不成功卻停留在那裡。
【English Translation】 English version There are forty-nine feet in total. The seven trees together measure three hundred and forty-three feet. Next are listed the ministers and elders, also arranged according to the amount of offerings they provided, with more in the front and less in the back, hence the order. There are four aspects to the text: first, listing the assembly's praise of virtue; distinguishing the assembly's praise of virtue; the names listed are self-explanatory. Second, distinguishing the offerings to the Buddha, which are five times more than before, presumably hoping they would initially speak of five. Third, the Tathagata (Tathagata, 如來) does not accept. Fourth, the Buddha's power remains in the air; this is also Dharma protection, hence it remains in the air. Next are listed the kings, also arranged according to the amount of offerings they provided, with more in the front and less in the back, hence their placement here. There are six distinct aspects to the text: first, listing their assembly; second, distinguishing the offering implements; third, praising their virtue; fourth, holding offerings to the Buddha; fifth, the Tathagata (Tathagata, 如來) does not accept; sixth, unsuccessful yet remaining. In the first section, it first clarifies who gathered, excluding Ajatasattu (Ajatasattu, 未生怨王) to distinguish those who did not gather. Having killed his father, his shame and fear are profound, hence he did not come. Their names are listed below. Why are their numbers not listed? It should be because the number of kings exceeds five Ganges sands but is less than six Ganges sands, making it difficult to clearly distinguish the boundaries, hence they are concealed and not listed. The second point is self-explanatory. In the third praise, it goes from self to others. In the four sentences about self, the first two sentences are about abandoning evil and returning to the right path, and the last two sentences are about abandoning the small and learning the great. Benefiting others is self-explanatory. The last three sentences are easy to understand. Next are listed the consorts, also arranged according to the amount of offerings they provided, with more in the front and less in the back, hence their placement here. There are four distinct aspects to the text: first, listing the assembly's praise of virtue; second, distinguishing the offerings to the Buddha; third, the Tathagata (Tathagata, 如來) does not accept; fourth, unsuccessful yet remaining. The first point has four aspects: first, listing their assembly; second, praising their virtue; third, listing their names; fourth, praising virtue again. In the initial listing of the assembly, the seven Ganges sands of consorts are formally listed as those who gathered, excluding Ajatasattu (Ajatasattu, 未生怨王) to distinguish those who did not gather. The worldly kings did not come, and neither did the consorts, following the kings who did not come. In the second praise, it is for the sake of liberating the manifested women, which is the virtue of benefiting others. Constantly observing the body, etc., is the virtue of benefiting oneself. Listing the names is self-explanatory. In the fourth praise, it first clarifies benefiting oneself, dwelling in gathering good, cultivating precepts to prevent evil, and having compassion for subordinates to benefit others. The last three points are self-explanatory. Next are listed the goddesses, and there are six aspects to the text: first, listing their assembly; second, from 'making these words' onwards, detailing what should be offered; third, praising their virtue; fourth, distinguishing the offerings to the Buddha; fifth, the Tathagata (Tathagata, 如來) does not accept; sixth, unsuccessful yet remaining.
。初段可知。第二段中。初相告勸。觀他所設。我等亦下自欲獻奉。于中有四。一許有奉獻。二唸佛受已。當入涅槃。顯必須為。三明最後。供佛至難。彰必須作。四舉如來滅後世空。明今應供。第三嘆中。先別。后結。別中嘆其現未功德。不嘆過去。義同前釋。現中嘆其自利利他。文有三對。初對行始。第二行次。第三行終。愛樂欲聞。自利始也。聞已為人。利他始也。此是初對。渴仰大乘。自利次也。既自充下利他次也。此第二對。守護大等。自利終也。于中先明攝善之行。此以護法為攝善行。守大是總。若有異下別顯護相。持戒儀具。是離過行。善能隨下是利他終。善隨世間。世間法化。度未度等。出世法化。此第三對。下嘆未來。當轉法等是其利他。以大嚴等。是其自利。上來別嘆。下總結之。成如是德。結前自利。等慈生下結上利他。第四辯供奉佛之中。文別有四。一嚴辯供事。供事有十。所謂香木。蓋。帳。幢。甘膳。伎樂。床座。燈。華。二唸佛將滅。心懷悲惱。三為生詣佛。文同前釋。四請佛受供。后二可知。龍等眾中。多先列眾。次辯供奉佛。后如來不受下不果卻住。文顯可知。上來隨數漸增。以列二十恒河。大香象下亂列諸眾。爾時閻浮比丘及尼一切集者。與上何別而複列之。前唯無學。此通上
下。凡聖皆集。故云一切。唯除迦葉阿難眾者。阿難林外為魔所嬈。故此未至。迦葉後來。佛現雙足。廣益多人。故此未集。問曰。如來般涅槃時。憍梵波提在天不來。何故不簡。釋言。迦葉及與阿難。今雖未至。后必當來。故此簡之。憍梵在天。畢竟不來。故今不簡。如此流例亦應非一。此第五竟。自下第六如來變林以敦眾心。何故須爾。新眾既來。見佛猶在。望聖不滅。戀情容賒。故佛變林。表滅敦勵。文中初辯。次類。后合。辯中初先變林令白。明是鮮白。故說如鶴。何故現白。人言白色。是樹死相。為表聖滅。此如前破。又人復云。白是色本。顯佛歸本。或容可爾。但非經說。未可專定。次現寶堂。映發雙林。人亦就此。種種異表。難知且止。下現泉池。妙華盈滿。映飾寶堂。類合可知。準此合文。定知林堂非是別相。現堂之後方言樹林。種種莊嚴甚可愛等。自下第七重明諸眾睹相增悲。獻奉供養。于中有二。一明此方所集諸眾。睹相增悲。獻奉供養。二爾時東方去此已下。明他方眾雲集獻供。就初段中。先明睹相。皆悉悲感。是增悲也。名前變林。為涅槃相。下明獻供。問曰。此等是前眾不。釋言。欲天及阿修羅。是上所列天及修羅二眾所攝。今復舉之。故前文中標列四王。今復重舉。余亦如是。梵眾新來
。如下所列。欲天修羅既是前眾。何故至此。方論獻供。釋言。此等向前空來。既至雙林。見眾施設。方生獻意。故此列之。故下相謂。汝觀人天。大設供養。我等亦供。亦可前者人供俱來。其中人供。漸次增者。前即具列。或有人多而供減少。或復人少而供增多。前列不便。故此辯之。于中有六。一明欲界地天獻供。二明欲界空天獻供。三諸梵獻供。四毗摩質多修羅獻供。五魔王獻供。六大自在天王獻供。此等隨供。漸增以列。初中有三。一四王帝釋詳議獻奉。二四王獻供。三帝釋獻供。初中汝等觀天人等。觀他施設。我等亦下。自欲獻奉。若我最下舉益相觀。四王獻中。先標供主。須彌四面有四那干呵羅山。去地四萬二千由旬。縱廣亦爾。上有四王。東方天王名提頭賴吒。此云持國。領諸天眾並乾闥婆及毗舍阇二部鬼神。南方天王名毗樓勒叉。此云增長主。領諸天眾並鳩槃荼及薜荔多二部鬼神。西方天王名毗樓博叉。此云雜語。領諸天眾及龍富單那二部鬼神。北方天王名毗沙門。此云多聞。領諸天眾及夜叉羅剎二部鬼神。是故向前鬼神王中。列毗沙門。此等四王今來獻奉。所設已下辯供奉佛。倍過前者。倍過上來一切所設。下佛不受。不果卻住。帝釋獻中。先標供主。釋提桓因。忉利天王此翻名為能為天王。三十
【現代漢語翻譯】 現代漢語譯本： 『欲界天和修羅既然已經在前面出現過了，為什麼到現在才討論獻供呢？』釋迦牟尼佛回答說：『這些人之前只是空手而來，到了雙林樹下，看到大家都在準備供養，才產生了獻供的想法，所以在這裡列出他們。』因此下面經文說：『你們看這些人天，都在大規模地準備供養，我們也應該供養。』也可能是前面的人和供品一起到來，其中人的供品逐漸增加。前面已經詳細列出了。或者有人多但供品少，或者人少但供品多，所以在前面列出並不方便，因此在這裡加以說明。』 其中有六種情況：一是說明欲界地居天的獻供，二是說明欲界空居天的獻供，三是諸梵天的獻供，四是毗摩質多修羅的獻供，五是魔王的獻供，六是大自在天王的獻供。這些按照供品逐漸增加的順序排列。 首先是第一種情況，其中有三點：一是四天王和帝釋詳細商議獻供，二是四天王的獻供，三是帝釋的獻供。在第一點中，『你們看這些人天』，是觀察其他人的準備情況，『我們也應該』，是表達自己想要獻供的想法。『如果我最差』，是互相激勵。在四天王的獻供中，首先標明供養的主體。須彌山的四面有四座那干呵羅山，距離地面四萬二千由旬，縱橫也是如此。山上有四天王。東方天王名為提頭賴吒（持國），統領諸天眾以及乾闥婆和毗舍阇兩部鬼神。南方天王名為毗樓勒叉（增長主），統領諸天眾以及鳩槃荼和薜荔多兩部鬼神。西方天王名為毗樓博叉（雜語），統領諸天眾以及龍和富單那兩部鬼神。北方天王名為毗沙門（多聞），統領諸天眾以及夜叉和羅剎兩部鬼神。因此在前面的鬼神王中，列出了毗沙門。這些四天王現在前來獻供，他們所準備的供品超過了前面的一切供品。』 『超過了之前的一切準備。』佛沒有接受，也沒有拒絕，只是在那裡停留。在帝釋的獻供中，首先標明供養的主體。釋提桓因（忉利天王），翻譯過來就是能為天王，是三十
【English Translation】 English version: 'Since the Desire Realm heavens and Asuras have already appeared earlier, why are offerings being discussed only now?' Shakyamuni Buddha replied, 'These beings came empty-handed initially. Upon arriving at the Twin Sala Trees, they saw the preparations for offerings and then conceived the idea of making offerings themselves. Therefore, they are listed here.' Hence, the following text says, 'You see these humans and devas making grand preparations for offerings; we should also make offerings.' It's also possible that some people and offerings came together earlier, with the offerings from the people gradually increasing. Those were already listed in detail earlier. Or, there may be many people but few offerings, or few people but many offerings. Listing them earlier would be inconvenient, so it is explained here.' There are six situations: first, explaining the offerings of the earth-dwelling heavens of the Desire Realm; second, explaining the offerings of the sky-dwelling heavens of the Desire Realm; third, the offerings of the Brahma heavens; fourth, the offerings of Vimalakirti Asura; fifth, the offerings of the Demon King; and sixth, the offerings of the Great自在天王. These are listed in order of gradually increasing offerings. First is the first situation, which has three points: first, the Four Heavenly Kings and帝釋 discuss the offerings in detail; second, the offerings of the Four Heavenly Kings; and third, the offerings of 帝釋. In the first point, 'You see these humans and devas' refers to observing the preparations of others, and 'we should also' expresses the desire to make offerings themselves. 'If I am the worst' is mutual encouragement. In the offerings of the Four Heavenly Kings, the subject of the offering is first indicated. On the four sides of Mount Sumeru are four 那干呵羅 mountains, 42,000 yojanas from the ground, with the same length and width. On the mountains are the Four Heavenly Kings. The Eastern Heavenly King is named 提頭賴吒 (Dhṛtarāṣṭra, meaning 'Upholder of the Nation'), leading the heavenly hosts and the two tribes of Gandharvas and Piśācas. The Southern Heavenly King is named 毗樓勒叉 (Virūḍhaka, meaning 'Increaser'), leading the heavenly hosts and the two tribes of Kumbhāṇḍas and Pretas. The Western Heavenly King is named 毗樓博叉 (Virūpākṣa, meaning 'Diverse Speech'), leading the heavenly hosts and the two tribes of Dragons and Pūtanas. The Northern Heavenly King is named 毗沙門 (Vaiśravaṇa, meaning 'All-Hearing'), leading the heavenly hosts and the two tribes of Yakṣas and Rakṣasas. Therefore, 毗沙門 was listed among the ghost and spirit kings earlier. These Four Heavenly Kings are now here to make offerings, and what they have prepared exceeds all previous offerings.' 'Exceeds all previous preparations.' The Buddha neither accepted nor rejected it, but remained there. In the offerings of 帝釋, the subject of the offering is first indicated. 釋提桓因 (Śakro devānām indraḥ, King of the Trayastriṃśa Heaven), translated as 'Able to be the Heavenly King', is the thirty-
三天。兼列其眾。須彌頂上有其三十三處之別。當中釋居。面各八國。臣民所住。故通說為三十三天。次明獻供。倍過前者。倍過四王。亦可倍前一切所設。如來不受。不果同前。乃至第六所設已下。是其欲界空天獻供。始從夜摩。乃至他化。皆來獻奉。文相可知。諸梵獻中。文別有五。一總明梵眾。一切來集。上至有頂。一切來者。所謂至於色界有頂。無色無形。所以不說。亦可上至非想有頂。四空無色。彼云何來。釋言。凡夫二乘不見。故云無色。事實有之。故得說來。故阿含中。說舍利弗般涅槃時。無色諸天咸來淚下。如春細雨。華嚴亦云。菩薩鼻根聞無色界宮殿之香。此經下文亦說有色。故至非想。悉皆來耳。以色界上悉皆離欲。通名梵眾。二爾時下標別供主。前所集中有設不設。故別舉之。此應是彼中間梵王。云何得知。其幡短者。但懸梵宮。明知非上。亦可是其三禪梵王。三辯供奉佛。四如來不受。五不果卻住。毗摩獻中。先標其主。此大菩薩。故放身光。過於梵天。蓋覆千界。辯供不受。不果同前。魔王獻中。文別有六。一標供主。並嘆所作。二辯供奉佛。三獻神咒。四請佛受供。五佛許受咒。不受其供。六不果卻住。初中欲界魔王波旬標列供主。魔羅梵語。此云殺者。害人善故。波旬梵語。此云極惡
。依于佛法而得善利。不念酬報。反欲加毀。故名極惡。他化天上別有魔界。通亦是其他化天攝。故今說為欲界魔王。此多菩薩隨化示作。故引眷屬。來此供養。開地獄下嘆其所為。先救獄苦。后攝魔民。救獄苦中。初明所與。后明所去。所與是何。與樂與善。開獄施水。是與樂也。因告已下是與善也。乘前施水。兼勸以善。故曰因告。汝無能為。彰所不堪。不堪供佛。唯當已下量其所堪。教修善意。初教唸佛。后教隨喜。當令汝下明修利益。生死昏寢。說之為夜。輪轉無際。謂之為長。得善自寧。名為獲安。此明所與。魔于地獄悉除刀下明其所云。為除刀劍。注雨滅火。此是眾生惡業果報。魔復安能為之除遣。直爾不得。由前教勸。唸佛隨喜。罪垢消薄。故得滅除。又魔是其不思菩薩。有逢遇者。必定是其宿世善人。受報可轉。故為除之。如人貧窮。雖是果報。可以財救。彼亦同爾。上救獄苦。下攝魔民。以佛神力。生心所由。復發是心。重起化意。令諸已下誡舍斗具。魔專壞亂。壞人善時。多以斗具。恐怖行者。今勸舍之。第二辯供。文顯可知。就第三段獻咒文中。別有六段。一自宣已心。彰已愛法。二男子女人為供養下明咒所為。為於一切諸持法者。三啅枳下正宣咒詞。四是咒能下辯咒功能。五為伏已下明說咒
意。六若有能下明持者獲益。亦得名為舉益勸持。初中我等愛樂大乘。是攝法心。守護大乘。是護法心。魔多虛詐。懼佛不信。故發此言。顯已誠意。第二段中。明已為護受法之人。說咒以防。人通真偽。為道為人。名之為真。為身為財。說以為偽。文中具論。應有三分。一舉其真。二辯其偽。三或真偽下雙牒真偽。彰已為說。文但有二。略不舉真。偽者尚為。真則亡言。故略不舉。偽中有五。為供養者。為得衣食臥具湯藥四事供養。受持經法。為怖畏者。畏現諸苦當來惡道。為誑他者。欺誑他人令其敬已。為財利者。為得金銀倉庫等物。為隨他者。為他抑遣。自無誠意。為斯五事。受是大乘。所以名偽。通則受於一切經法。斯皆是偽。今對此經。且云受大。偽乃無量。且舉斯五。五中怖畏。一向為身。供養財利一向為財。誑他隨他。通為身財。下牒所為或真牒前所少真也。或偽牒上所辯偽也。我為是人除畏說咒。總明為說。益事非一。除畏功強。是以偏舉。第三咒詞。何故不翻。翻改失用多不神驗。所以不翻。又復咒詞未必專是天竺人語。翻者不解。是以不譯。諸經咒詞不翻多爾。第四能中。語義不足。若具應言。是咒能令諸失心者。怖者說者。不斷法者。離諸怖畏。離畏如后持益中說。故此不舉。言失心者。偽中
【現代漢語翻譯】 現代漢語譯本
意。如果有人能夠理解並受持（此咒），就能獲得利益。也可以稱之為『舉益勸持』。一開始，我們熱愛並欣樂大乘佛法，這是攝法之心。守護大乘佛法，這是護法之心。魔經常虛偽欺詐，害怕佛陀不相信，所以才說這些話，表明自己的誠意。第二段中，說明已經為守護接受佛法的人，宣說咒語以作防護。人有真誠和虛偽之分。爲了求道、爲了他人而說法，稱之為真誠。爲了自身、爲了錢財而說法，稱之為虛偽。文中詳細論述，應該有三個部分：一是舉出真誠的情況，二是辨別虛偽的情況，三是或者真或者偽，同時列舉真偽兩種情況，彰顯已經為（他人）說法。但文中只有兩個部分，省略了舉出真誠的情況。虛偽的情況尚且要說，真誠的情況就難以用言語表達了，所以省略了不提。虛偽的情況有五種：爲了供養，爲了獲得衣食臥具湯藥這四種供養而受持經法；爲了怖畏，畏懼現在遭受各種痛苦以及未來墮入惡道；爲了欺騙他人，欺騙迷惑他人，讓他們尊敬自己；爲了財利，爲了獲得金銀倉庫等財物；爲了隨從他人，因為受到他人的壓制派遣，自己沒有誠意。因為這五種原因而接受大乘佛法，所以稱之為虛偽。普遍來說，接受一切經法，這些都是虛偽的。現在針對這部經，且說是接受大乘佛法。虛偽的情況有無量種，這裡只舉出這五種。五種情況中，怖畏，完全是爲了自身；供養財利，完全是爲了錢財；欺騙他人、隨從他人，既爲了自身也爲了錢財。下面列舉所為，或者真，是列舉前面所缺少的真誠的情況。或者偽，是列舉上面所辨別的虛偽的情況。我爲了這些人消除畏懼而宣說咒語，總的來說是爲了（他們）說法。利益的事情不止一件，消除畏懼的功用強大，所以特別舉出。第三，咒語的詞句，為什麼不翻譯？翻譯改變會失去（咒語的）作用，大多不會靈驗，所以不翻譯。而且咒語的詞句未必全是古印度語，翻譯的人不理解，所以不翻譯。很多佛經中的咒語都是這樣不翻譯的。第四，『能』字中，語義不完整。如果完整地說，應該說：這個咒語能夠讓那些失去心智的人、恐懼的人、說法的人、不斷法的人，遠離各種怖畏。遠離怖畏就像後面『持益』中所說的那樣，所以這裡不舉出。說到『失去心智的人』，是（指）虛偽的情況 English version
Meaning. If someone can understand and uphold (this mantra), they will gain benefits. It can also be called 'Upholding Benefits and Encouraging Maintenance'. Initially, we love and delight in the Mahayana Dharma, this is the mind of embracing the Dharma. Protecting the Mahayana Dharma, this is the mind of protecting the Dharma. Demons often engage in falsehood and deception, fearing that the Buddha will not believe them, so they speak these words to show their sincerity. In the second paragraph, it explains that it has already spoken the mantra as protection for those who uphold and receive the Dharma. People can be sincere or insincere. Speaking the Dharma for the sake of seeking the Way, for the sake of others, is called sincerity. Speaking the Dharma for oneself, for wealth, is called insincerity. The text discusses in detail that there should be three parts: first, to present the sincere situations; second, to distinguish the insincere situations; and third, to list both sincere and insincere situations simultaneously, highlighting that one has already spoken for (others). However, there are only two parts in the text, omitting the presentation of sincere situations. Insincere situations still need to be discussed, but sincere situations are difficult to express in words, so they are omitted. There are five types of insincere situations: for offerings, to receive the four offerings of clothing, food, bedding, and medicine by upholding the scriptures; for fear, fearing the various sufferings in the present and falling into evil paths in the future; to deceive others, deceiving and confusing others to make them respect oneself; for wealth, to obtain gold, silver, warehouses, and other wealth; to follow others, being suppressed and dispatched by others, without sincerity of one's own. Accepting the Mahayana Dharma for these five reasons is called insincerity. Generally speaking, accepting all scriptures is insincere. Now, regarding this scripture, it is said to be accepting the Mahayana Dharma. There are countless types of insincerity, but only these five are mentioned here. Among the five situations, fear is entirely for oneself; offerings and wealth are entirely for money; deceiving others and following others are for both oneself and money. The following lists what is done, either sincerely, listing the sincere situations that were previously lacking, or insincerely, listing the insincere situations that were distinguished above. I speak the mantra to eliminate fear for these people, generally speaking, it is to speak for (them). There is more than one benefit, but the effect of eliminating fear is strong, so it is specifically mentioned. Third, why are the words of the mantra not translated? Translating and changing would lose (the mantra's) effect, and it would mostly not be efficacious, so it is not translated. Moreover, the words of the mantra are not necessarily all ancient Indian language, and the translator does not understand them, so they are not translated. Many mantras in Buddhist scriptures are not translated in this way. Fourth, in the word 'able', the meaning is incomplete. If it were complete, it should say: This mantra is able to make those who have lost their minds, those who are afraid, those who speak, those who do not cease the Dharma, to be free from all fears. Being free from fear is as mentioned later in 'Maintaining Benefits', so it is not mentioned here. Speaking of 'those who have lost their minds' refers to insincere situations
【English Translation】 English version
Meaning. If someone can understand and uphold (this mantra), they will gain benefits. It can also be called 'Upholding Benefits and Encouraging Maintenance'. Initially, we love and delight in the Mahayana Dharma, this is the mind of embracing the Dharma. Protecting the Mahayana Dharma, this is the mind of protecting the Dharma. Demons often engage in falsehood and deception, fearing that the Buddha will not believe them, so they speak these words to show their sincerity. In the second paragraph, it explains that it has already spoken the mantra as protection for those who uphold and receive the Dharma. People can be sincere or insincere. Speaking the Dharma for the sake of seeking the Way, for the sake of others, is called sincerity. Speaking the Dharma for oneself, for wealth, is called insincerity. The text discusses in detail that there should be three parts: first, to present the sincere situations; second, to distinguish the insincere situations; and third, to list both sincere and insincere situations simultaneously, highlighting that one has already spoken for (others). However, there are only two parts in the text, omitting the presentation of sincere situations. Insincere situations still need to be discussed, but sincere situations are difficult to express in words, so they are omitted. There are five types of insincere situations: for offerings, to receive the four offerings of clothing, food, bedding, and medicine by upholding the scriptures; for fear, fearing the various sufferings in the present and falling into evil paths in the future; to deceive others, deceiving and confusing others to make them respect oneself; for wealth, to obtain gold, silver, warehouses, and other wealth; to follow others, being suppressed and dispatched by others, without sincerity of one's own. Accepting the Mahayana Dharma for these five reasons is called insincerity. Generally speaking, accepting all scriptures is insincere. Now, regarding this scripture, it is said to be accepting the Mahayana Dharma. There are countless types of insincerity, but only these five are mentioned here. Among the five situations, fear is entirely for oneself; offerings and wealth are entirely for money; deceiving others and following others are for both oneself and money. The following lists what is done, either sincerely, listing the sincere situations that were previously lacking, or insincerely, listing the insincere situations that were distinguished above. I speak the mantra to eliminate fear for these people, generally speaking, it is to speak for (them). There is more than one benefit, but the effect of eliminating fear is strong, so it is specifically mentioned. Third, why are the words of the mantra not translated? Translating and changing would lose (the mantra's) effect, and it would mostly not be efficacious, so it is not translated. Moreover, the words of the mantra are not necessarily all ancient Indian language, and the translator does not understand them, so they are not translated. Many mantras in Buddhist scriptures are not translated in this way. Fourth, in the word 'able', the meaning is incomplete. If it were complete, it should say: This mantra is able to make those who have lost their minds, those who are afraid, those who speak, those who do not cease the Dharma, to be free from all fears. Being free from fear is as mentioned later in 'Maintaining Benefits', so it is not mentioned here. Speaking of 'those who have lost their minds' refers to insincere situations
之劣。此前偽中為供誑他。為財隨他。四種人也。此等失於出離善心。故名失心。言怖畏者。偽中之勝。謂前偽中為怖畏也。言說法者。真中之勝。所謂宣說大乘經法。不斷法者。真中之劣。所謂不斷小乘法者。權化不絕。名不斷法。以此咒力。通護一切四部眾故。大小通舉。此四種人。咒皆能令除滅怖畏。第五明魔說咒意中。先別。后結。別中四句。前二為人。后二為法。就為人中。初言為伏外道故者。對前說者不斷法者。彰說所為。為使此人宣通正法。降伏外道。故為說咒。防護其人。護己身者。對前失心及怖畏者。彰說所為。為使彼人得此神咒。防護己身。受持經法。故為說咒。就為法中。護正法者。護小乘法。魔意為護小乘法故。說咒護前不斷法者。護大乘者。魔意為護大乘法故。說咒護前說大法者。說如是咒。總以結之。第六持者。獲益之中。初獲法益。先列。后結。文中可知。持是咒者。我等護下獲其人益。持者我護。如龜藏六。護前失心及怖畏者。令無衰惱。龜藏四足頭尾為六。我不諛諂。至誠益力。助前說者不斷法者。令增說力。欲令未來傳法之人。知魔實護。決意弘法。故說不諂至誠益矣。上來六段。合為第三。獻奉神咒。第四請佛受供可知。第五段中。初不受供。次為受咒。后明受意。為安四眾
【現代漢語翻譯】 現代漢語譯本： 之劣。此前偽中為供誑他。為財隨他。四種人也。此等失於出離善心。故名失心。言怖畏者。偽中之勝。謂前偽中為怖畏也。言說法者。真中之勝。所謂宣說大乘經法。不斷法者。真中之劣。所謂不斷小乘法者。權化不絕。名不斷法。以此咒力。通護一切四部眾故。大小通舉。此四種人。咒皆能令除滅怖畏。第五明魔說咒意中。先別。后結。別中四句。前二為人。后二為法。就為人中。初言為伏外道故者。對前說者不斷法者。彰說所為。為使此人宣通正法。降伏外道。故為說咒。防護其人。護己身者。對前失心及怖畏者。彰說所為。為使彼人得此神咒。防護己身。受持經法。故為說咒。就為法中。護正法者。護小乘法。魔意為護小乘法故。說咒護前不斷法者。護大乘者。魔意為護大乘法故。說咒護前說大法者。說如是咒。總以結之。第六持者。獲益之中。初獲法益。先列。后結。文中可知。持是咒者。我等護下獲其人益。持者我護。如龜藏六。護前失心及怖畏者。令無衰惱。龜藏四足頭尾為六。我不諛諂。至誠益力。助前說者不斷法者。令增說力。欲令未來傳法之人。知魔實護。決意弘法。故說不諂至誠益矣。上來六段。合為第三。獻奉神咒。第四請佛受供可知。第五段中。初不受供。次為受咒。后明受意。為安四眾 （這是指）其中的劣勢。（這）之前的『偽中』是爲了供養而欺騙他人，爲了錢財而順從他人。這是四種人。這些人失去了出離（輪迴）的善良心念，所以叫做『失心』。說到『怖畏』，是『偽中』中的優勢，指的是之前的『偽中』（狀態）會感到怖畏。說到『說法者』，是『真中』的優勢，也就是宣說大乘經法。（而）『不斷法者』，是『真中』的劣勢，也就是不斷小乘法的人，權宜之法沒有斷絕，叫做『不斷法』。憑藉這個咒語的力量，可以普遍地守護一切四部大眾，所以大小乘都包括在內。這四種人，咒語都能使他們消除恐懼。第五部分說明魔王說咒語的意圖，先是分別說明，然後總結。分別說明的部分有四句，前兩句是針對人，后兩句是針對法。就針對人而言，開始說『爲了降伏外道』，這是針對前面說的『不斷法者』，彰顯（魔王）所要做的事情。爲了使這個人宣揚正法，降伏外道，所以（魔王）為他說咒語，保護這個人。『保護自己』，這是針對前面的『失心』和『怖畏』者，彰顯（魔王）所要做的事情。爲了使那些人得到這個神咒，保護自己，受持經法，所以（魔王）為他們說咒語。就針對法而言，『保護正法』，是保護小乘法。魔王的意思是爲了保護小乘法，所以說咒語保護前面的『不斷法者』。『保護大乘者』，魔王的意思是爲了保護大乘法，所以說咒語保護前面說大乘法的人。『說這樣的咒語』，總的來說是總結。第六部分，『持咒者』獲得利益，首先獲得法益，先列舉，然後總結，文中可以知道。『持這個咒語的人，我等護』，下面是獲得人的利益。『持咒者我保護，像烏龜藏六』，保護前面的『失心』和『怖畏』者，使他們沒有衰敗和惱害。烏龜藏起四肢和頭尾，總共是六個部分。『我不諂媚』，至誠地增加力量，幫助前面說的『不斷法者』，使他們增加說法能力。想要讓未來傳法的人，知道魔王確實在保護（他們），下定決心弘揚佛法，所以說不諂媚，至誠地增加力量。上面六段，合起來是第三部分，獻上神咒。第四部分，請佛接受供養，可以知道。第五部分中，開始是不接受供養，然後是爲了接受咒語，後面說明接受的意圖，爲了安定四眾（比丘、比丘尼、優婆塞、優婆夷）。
【English Translation】 English version: The inferiority thereof. Before this, the 'false middle' is to deceive others for offerings, to follow others for wealth. These are the four types of people. These people lose the good intention of detachment (from Samsara), hence the name 'lost mind'. Speaking of 'fear', it is the advantage of the 'false middle', referring to the previous 'false middle' (state) experiencing fear. Speaking of 'preacher', it is the advantage of the 'true middle', namely expounding the Mahayana sutras and teachings. 'Non-ceasing Dharma' is the disadvantage of the 'true middle', namely those who do not cease the Hinayana Dharma, expedient means are not cut off, named 'non-ceasing Dharma'. With the power of this mantra, universally protecting all four assemblies, therefore both Mahayana and Hinayana are included. These four types of people, the mantra can enable them to eliminate fear. The fifth part explains the intention of the demon king speaking the mantra, first separately, then concluding. The separate explanation has four sentences, the first two are for people, the last two are for Dharma. Regarding people, starting with 'in order to subdue external paths', this is in response to the previously mentioned 'non-ceasing Dharma', highlighting what (the demon king) intends to do. In order to enable this person to propagate the true Dharma and subdue external paths, therefore (the demon king) speaks the mantra for him, protecting this person. 'Protecting oneself', this is in response to the previous 'lost mind' and 'fearful' ones, highlighting what (the demon king) intends to do. In order to enable those people to obtain this divine mantra, protect themselves, uphold and maintain the sutras and teachings, therefore (the demon king) speaks the mantra for them. Regarding Dharma, 'protecting the true Dharma' is protecting the Hinayana Dharma. The demon king's intention is to protect the Hinayana Dharma, therefore speaking the mantra to protect the previous 'non-ceasing Dharma'. 'Protecting the Mahayana practitioners', the demon king's intention is to protect the Mahayana Dharma, therefore speaking the mantra to protect the previous preacher of the Great Dharma. 'Speaking such a mantra', in general, it is a conclusion. In the sixth part, 'the mantra holder' obtains benefits, first obtaining Dharma benefits, first listing, then concluding, which can be known from the text. 'The one who holds this mantra, we protect', below is obtaining the benefits for the person. 'The mantra holder I protect, like a turtle hiding six', protecting the previous 'lost mind' and 'fearful' ones, so that they have no decline and harm. The turtle hides its four limbs and head and tail, totaling six parts. 'I am not flattering', sincerely increasing strength, helping the previously mentioned 'non-ceasing Dharma', enabling them to increase their ability to preach. Wanting to let the future Dharma transmitters know that the demon king is indeed protecting (them), determined to promote the Dharma, therefore saying not flattering, sincerely increasing strength. The above six paragraphs, combined, are the third part, offering the divine mantra. The fourth part, inviting the Buddha to receive offerings, can be known. In the fifth part, initially not accepting offerings, then it is for accepting the mantra, later explaining the intention of accepting, in order to pacify the four assemblies (bhikshus, bhikshunis, upasakas, upasikas).
。準此定知。魔意通為諸持法者。非唯此經下默不受。第六不果卻住同前大自在中。先標供主。大自在者。猶是魔醯首羅天王。如龍樹說。五凈居上。別有菩薩凈居天處。名摩醯首羅。十地菩薩多生其中。今來獻供。所設已下辯供奉佛。于中有三。一辯供過前。持至佛所。二白佛已下彰已供微。顯佛田重。三是故下請佛哀受。初段可知。第二段中。別有三文。一彰已供微。二若以三千大千已下舉多顯少。三何以下釋。前中初法。次喻。后合。法說可知。喻中初先別舉五喻。就初喻中。蚊喻自己。我喻如來。餘四可知。豈當有下結前微少。不能益多。何者是少。自在所獻。何者是多。所謂如來凈土依果。但結后四。初喻不論。豈益大海。結前第二明一掬水不益大海。喻已所獻。不益如來凈土依果。豈益日明。結前第三明一小燈不益多日。豈益眾華。結前第四明其一華不益眾華。豈益須彌。結前第五明一亭歷不益須彌。下合可知。上來第一正辯供微。自下第二舉多顯少。佛德恩深。假以三千大千世界滿中供具。而為供養。尚不足言。我等所設。寧不微少。自下第三舉佛恩深。釋前供少。何故問也。何故三千大千供養猶名不足。下對釋之。以佛為生。常于地獄畜生餓鬼。受苦救拔。故以三千大千供養。猶名不足。地獄外國名
【現代漢語翻譯】 現代漢語譯本：由此可以確定地知道，魔王的心意是與那些護持佛法的人相通的。不僅僅是這部經，（魔王）對於其他的經典也保持沉默，不接受。第六天魔王沒有成功，又回到之前居住的大自在天中。首先標明供養的主體。所謂『大自在』，仍然是魔醯首羅天王（Maheśvara，即濕婆神）。正如龍樹菩薩所說，在五凈居天之上，另有菩薩居住的清凈天處，名為摩醯首羅（Maheśvara）。十地菩薩大多會生在那裡。現在（魔王）前來獻供。『所設已下』是辨明供奉佛陀。其中有三層含義。一是說明供養超過以往，一直拿到佛陀處所。二是『白佛已下』是彰顯所供養的微薄，顯示佛陀福田的深重。三是『是故下』是祈請佛陀慈悲接受。第一段內容容易理解。第二段中，又有三段文字。一是彰顯所供養的微薄。二是『若以三千大千已下』是舉多來顯示少。三是『何以下』是解釋。前面的內容中，先是法說，然後是比喻，最後是總結。法說容易理解。比喻中，先分別舉出五個比喻。就第一個比喻來說，蚊子比喻自己，我比喻如來。其餘四個比喻容易理解。『豈當有下』是總結前面的微少，不能增益眾多。什麼是少？是大自在天所獻的供養。什麼是多？是如來的清凈國土和依報果報。這裡只總結了后四個比喻，第一個比喻沒有論述。『豈益大海』，總結前面的第二點，說明一掬水不能增益大海，比喻自己所獻的供養，不能增益如來的清凈國土和依報果報。『豈益日明』，總結前面的第三點，說明一小燈不能增益眾多太陽的光明。『豈益眾華』，總結前面的第四點，說明一朵花不能增益眾多鮮花。『豈益須彌』，總結前面的第五點，說明一座小亭子不能增益須彌山。下面的總結容易理解。上面第一部分是正式說明供養的微薄。從下面開始第二部分，是舉多來顯示少。佛陀的恩德深厚，即使用充滿三千大千世界的供具來進行供養，尚且不足以表達，何況我們所設的供養呢，難道不微薄嗎？從下面開始第三部分，是舉佛陀的恩德深厚，來解釋前面供養的微少。『何故問也』，為什麼說用三千大千世界的供養仍然不足呢？下面是對此的解釋。因為佛陀爲了眾生，常常在地獄、畜生、餓鬼道中，救拔他們脫離苦難，所以即使以三千大千世界的供養，仍然不足以表達。地獄，在外國叫做……
【English Translation】 English version: From this, it can be definitively known that the intentions of the Māra (demon) are aligned with those who uphold the Dharma (teachings). It's not just this scripture; the Māra remains silent and doesn't accept other scriptures either. The sixth desire realm king failed and returned to the Great自在 (Mahā自在, Great Freedom) heaven where he previously resided. First, the provider of the offering is identified. The 'Great自在' is still 魔醯首羅天王 (Maheśvara, Great Lord of the World, often associated with Shiva). As Nāgārjuna (龍樹) said, above the Five Pure Abodes, there is a pure heavenly abode where Bodhisattvas reside, called 摩醯首羅 (Maheśvara). Many 十地 (Ten Bhumis, ten stages of the Bodhisattva path) Bodhisattvas are born there. Now, (the Māra) comes to offer. '所設已下' clarifies the offering to the Buddha. There are three aspects to it. First, it explains that the offering exceeds previous ones, reaching the Buddha's location. Second, '白佛已下' highlights the insignificance of the offering, emphasizing the profoundness of the Buddha's field of merit. Third, '是故下' is a request for the Buddha to compassionately accept it. The first section is easily understood. In the second section, there are three parts. First, it highlights the insignificance of the offering. Second, '若以三千大千已下' uses abundance to show scarcity. Third, '何以下' provides an explanation. In the preceding content, there's first a Dharma explanation, then a metaphor, and finally a conclusion. The Dharma explanation is easy to understand. In the metaphor, five metaphors are presented separately. Regarding the first metaphor, the mosquito represents oneself, and 'I' represents the Tathāgata (如來, Thus Come One, Buddha). The remaining four metaphors are easy to understand. '豈當有下' concludes the preceding insignificance, unable to augment the multitude. What is little? It's the offering presented by the Great自在. What is much? It's the pure land and dependent retributions of the Tathāgata. Only the last four metaphors are concluded here; the first metaphor is not discussed. '豈益大海', concludes the preceding second point, stating that a handful of water cannot augment the ocean, metaphorizing that one's offering cannot augment the pure land and dependent retributions of the Tathāgata. '豈益日明', concludes the preceding third point, stating that a small lamp cannot augment the light of many suns. '豈益眾華', concludes the preceding fourth point, stating that a single flower cannot augment many flowers. '豈益須彌', concludes the preceding fifth point, stating that a small pavilion cannot augment Mount Sumeru (須彌山). The following conclusion is easy to understand. The first part above formally explains the insignificance of the offering. From below, the second part begins, using abundance to show scarcity. The Buddha's virtue and grace are profound; even if one were to use offerings filling the three thousand great thousand worlds (三千大千世界), it would still be insufficient to express, let alone the offering we have made; isn't it insignificant? From below, the third part begins, using the Buddha's profound virtue to explain the scarcity of the preceding offering. '何故問也', why is it asked why offering with the three thousand great thousand worlds is still considered insufficient? The following is the explanation for this. Because the Buddha, for the sake of sentient beings, constantly rescues them from suffering in the hells, animal realms, and hungry ghost realms, even offering with the three thousand great thousand worlds is still insufficient to express. Hell, in foreign countries, is called...
曰泥犁。地持釋云。增上可厭。名為泥犁。雜心釋言。不可樂故名為地獄。其義一也。此之二義皆對厭心。以彰其過。非是當相。當相正解。就處彰名。地下牢獄。是其生處。故云地獄。言餓鬼者。雜心釋云。以從他求。故名餓鬼。又常飢渴。故名為餓。恐怯多畏。故名為鬼。言畜生者。雜心釋云。以傍行故名為畜生。此乃辯相。非解名義。正解從主畜養作名。一切世人或為啖食。或為驅使。畜養此生。片從此義。故名畜生。諸惡趣者。謂修羅等。佛為眾生。常於此處受苦救拔。故合多供。自佛至此。合為第二彰已供微。自下第三請佛哀受。是佛為生。常于惡趣受苦救拔。故今應愍受我微供。何故此中無佛不受。不果卻住。有人釋言。他方客至。故略無之。當應不然。縱使客至。何妨不受不果卻住。直是經家略不云耳。
大般涅槃經義記卷第一
誂賴壽阇梨
應永三年十月日以勸修寺大經藏書寫了。
法印權大僧都賢寶
大般涅槃經義記卷第一(之下)
隋凈影寺沙門釋慧遠述
自下第二明他方眾雲集獻供。彼他方眾何故至此。泛釋有三。一自為故來。欲來此處供養請法。供養起福。請法生智。故下文言。汝持此飯奉獻彼佛。並
【現代漢語翻譯】 現代漢語譯本： 說到泥犁（Niraya，地獄），《地持釋》中解釋說，『極度令人厭惡的地方，稱為泥犁』。《雜心釋》中說，『因為不可喜樂，所以稱為地獄』。這兩種解釋意思相同。這兩種解釋都是針對厭惡之心，用以彰顯其過失，並非是直接解釋其表象。若要正確解釋其表象，應從其所處之處來彰顯其名稱。地下牢獄，是眾生出生的地方，所以稱為地獄。說到餓鬼， 《雜心釋》中解釋說，『因為需要向他人乞求，所以稱為餓鬼』。又因為經常飢渴，所以稱為餓。因為恐懼害怕，所以稱為鬼。說到畜生，《雜心釋》中解釋說，『因為橫著行走，所以稱為畜生』。這只是辨別其外相，並非解釋其名稱的含義。正確的解釋是從人類畜養的角度來命名。一切世人，或者爲了食用，或者爲了驅使，畜養這些眾生。這裡取的就是這個含義，所以稱為畜生。各種惡趣，指的是阿修羅（Asura）等。佛爲了眾生，經常在此處受苦並救拔他們，所以應該合併供養。從佛到此處，合併爲第二部分，彰顯已經供養的微薄之物。從下面開始是第三部分，祈請佛陀慈悲接受。因為佛爲了眾生，經常在惡趣受苦並救拔他們，所以現在應該憐憫接受我這微薄的供養。為什麼這裡沒有佛陀不接受，不返回而住的情況呢？有人解釋說，因為是從他方來的客人，所以省略了這種情況。但應該不是這樣。即使有客人來，又妨礙什麼呢，為什麼不能接受而不返回呢？只是經書的作者省略了沒有寫而已。 《大般涅槃經義記》卷第一 誂賴壽阇梨 應永三年十月日于勸修寺大經藏書寫完畢。 法印權大僧都賢寶 《大般涅槃經義記》卷第一（之下） 隋凈影寺沙門釋慧遠 述 從下面開始是第二部分，說明他方大眾雲集獻供。那些他方大眾為什麼來到這裡？大致有三種解釋。一是為自己而來，想要來此處供養並請求佛法。供養可以產生福報，請求佛法可以產生智慧。所以下文說，『你拿著這些飯食奉獻給那位佛陀』，並且...
【English Translation】 English version: Regarding Niraya (hell), the 『Dizhi Shi』 explains, 『A place extremely repulsive is called Niraya.』 The 『Zaxin Shi』 says, 『Because it is not delightful, it is called hell.』 These two explanations have the same meaning. Both explanations are directed at the mind of aversion, to highlight its faults, and are not a direct explanation of its appearance. To correctly explain its appearance, one should highlight its name from the place where it is located. Underground prison is the place where beings are born, so it is called hell. Regarding hungry ghosts, the 『Zaxin Shi』 explains, 『Because they need to beg from others, they are called hungry ghosts.』 Also, because they are often hungry and thirsty, they are called hungry. Because they are fearful and afraid, they are called ghosts. Regarding animals, the 『Zaxin Shi』 explains, 『Because they walk horizontally, they are called animals.』 This is only distinguishing their appearance, not explaining the meaning of their name. The correct explanation is named from the perspective of humans raising them. All people, either for food or for driving, raise these beings. This is the meaning taken here, so they are called animals. The various evil realms refer to Asuras (demigods), etc. The Buddha, for the sake of sentient beings, often suffers and rescues them in this place, so they should be combined for offering. From the Buddha to this place, it is combined as the second part, highlighting the meager things that have been offered. From below is the third part, requesting the Buddha to compassionately accept. Because the Buddha, for the sake of sentient beings, often suffers and rescues them in the evil realms, so now he should compassionately accept my meager offering. Why is there no situation here where the Buddha does not accept, does not return and stay? Some people explain that because they are guests from other places, this situation is omitted. But it shouldn't be like this. Even if there are guests, what does it hinder, why can't they accept and not return? It's just that the author of the scriptures omitted it and didn't write it. The Meaning Notes on the Great Nirvana Sutra, Volume 1 Written by Chorai Jushaari Completed writing at the Great Sutra Repository of Kanjuji Temple on the tenth day of October, the third year of Eikyo. Hoin Gon Daisozu Kenpo The Meaning Notes on the Great Nirvana Sutra, Volume 1 (Below) Narrated by Shramana Shi Huiyuan of Jingying Temple of the Sui Dynasty From below is the second part, explaining the gathering of the masses from other places to make offerings. Why did those masses from other places come here? There are roughly three explanations. One is to come for themselves, wanting to come here to make offerings and request the Dharma. Offering can generate blessings, and requesting the Dharma can generate wisdom. So the following text says, 『You take this food and offer it to that Buddha,』 and...
可禮敬請決所疑。何不即于彼方佛所供養請法。而來至此。於此佛所。有宿緣故。如說大品普明遠來。如是等也。二為他故來。于中有二。一為此土眾生故來。此土眾生應見彼來生善根故。二為彼土眾生故來。彼土眾生於此佛所。有宿因緣應見生善。德力微劣。莫能自運。故彼菩薩導引使來。故下無邊身中持彼無量眾生。令來至此。此是第二為他故來。三為影響顯法故來。文中宣說四方無量無邊身來。先列東方。文別有六。一列彼國及佛名字。二彰彼佛告無邊身令來至此。三無邊身奉命至此。四到已獻供。五如來不受。六不果卻住。就初段中。言東方者。示其所在。去此無量。彰其遠近。土名意樂。列彼土名。佛號空下彰彼佛名。虛空別名。如來應等是其通號。諸佛皆有此二名字。化身須別。故立別名。實德須顯。故立通稱。通稱有十。如下廣釋。第二告中。先彰此國。彼有佛下彰此化主。欲般涅槃汝可往下勸來供養。以生功德。並可禮下勸來請法。生於智慧。禮敬身請。請決口請。第三無邊承命來此。隨化從於東方而來。實則平等法身中現。故名為來。準下琉璃放光應爾。今就化相。文別有九。一敬辭彼佛。欲來至此。二將來此處。先現瑞相。三明此處睹相驚怖。四文殊安慰。五明此眾尋言見彼。六文殊告眾。以佛
【現代漢語翻譯】 現代漢語譯本： 可以禮敬佛陀，請佛陀決斷我的疑惑。為什麼不直接在他方世界的佛陀那裡供養和請法，卻來到這裡呢？是因為與這裡的佛陀有宿世因緣的緣故嗎？就像《大品般若經》中所說的普明菩薩從遙遠的地方前來一樣。這是第一種情況。 第二種情況是爲了他人而來。其中又分為兩種：一是為這個世界的眾生而來，因為這個世界的眾生應該見到他們前來而生起善根；二是為他方世界的眾生而來，因為他方世界的眾生與這裡的佛陀有宿世因緣，應該見到佛陀而生起善根。但由於他們的德行和力量微弱，無法自己前來，所以他方世界的菩薩引導他們前來。因此，下文說無邊身菩薩帶著無量的眾生來到這裡。這是第二種爲了他人而來的情況。 第三種情況是爲了以影響來彰顯佛法而來。經文中宣說四方無量無邊的菩薩前來，首先列舉東方。這段經文可以分為六個部分：一是列出他方世界的國土和佛陀的名字；二是彰顯他方世界的佛陀告訴無邊身菩薩前來這裡；三是無邊身菩薩奉命來到這裡；四是到達后獻上供養；五是如來不接受供養；六是沒有結果而返回。就第一部分而言，說到東方，是爲了指示方位；說到距離這裡無量遠，是爲了彰顯距離的遙遠。國土的名字是意樂，列出國土的名字。佛號是空下，彰顯佛陀的名字，虛空是佛陀的別名，如來應等是佛陀的通號。諸佛都有這兩個名字，化身需要另外設立別名，所以設立別名。真實的功德需要彰顯，所以設立通稱。通稱有十種，下文會詳細解釋。第二部分是佛陀的告誡，首先彰顯這個國土，『彼有佛下』彰顯這裡的教化之主，『欲般涅槃汝可往下』勸請前來供養，以生功德，『並可禮下』勸請前來請法，以生智慧。禮敬是身體的請法，請決是口頭的請法。第三部分是無邊身菩薩接受命令來到這裡，隨順教化從東方而來，實際上是在平等的法身中顯現，所以稱為『來』。按照下文琉璃放光的例子，現在就化身之相來說，這段經文可以分為九個部分：一是恭敬地辭別他方世界的佛陀，想要來到這裡；二是將要來到這裡時，先顯現瑞相；三是說明這裡的眾生看到瑞相感到驚怖；四是文殊菩薩安慰他們；五是說明這裡的眾生按照文殊菩薩的話語看到了無邊身菩薩；六是文殊菩薩告訴大眾，以佛
【English Translation】 English version: It is permissible to pay homage and request the resolution of doubts. Why not offer and request the Dharma from the Buddhas in those other realms, but instead come here? Is it because of past connections with the Buddha in this realm? As it is said in the Large Perfection of Wisdom Sutra, Puming (Universally Bright) Bodhisattva came from afar. This is the first reason. The second reason is coming for the sake of others. This can be divided into two: one is coming for the sake of the sentient beings in this land, because these beings should generate roots of goodness upon seeing them arrive; the other is coming for the sake of the sentient beings in other lands, because those beings have past connections with the Buddha here and should generate goodness upon seeing the Buddha. However, due to their weak virtue and power, they cannot come on their own, so the Bodhisattvas in those lands guide them to come. Therefore, the following text says that Boundless Body Bodhisattva brings countless beings here. This is the second reason for coming for the sake of others. The third reason is coming to manifest the Dharma through influence. The text proclaims that countless and boundless Bodhisattvas from the four directions come, first listing the east. This passage can be divided into six parts: first, listing the names of the lands and Buddhas in those other realms; second, highlighting that the Buddhas in those realms tell Boundless Body Bodhisattva to come here; third, Boundless Body Bodhisattva receives the command and comes here; fourth, upon arrival, they offer gifts; fifth, the Tathagata does not accept the offerings; sixth, they return without success. Regarding the first part, mentioning the east is to indicate the direction; mentioning the immeasurable distance is to highlight the remoteness. The name of the land is 'Intent and Joy (意樂)', listing the name of the land. The Buddha's name is 'Empty Below (空下)', highlighting the Buddha's name. 'Emptiness' is the Buddha's specific name, and 'Tathagata, Arhat, etc.' are the general titles. All Buddhas have these two names. Emanation bodies require separate specific names, so specific names are established. True virtues need to be manifested, so general titles are established. There are ten general titles, which will be explained in detail below. The second part is the Buddha's admonition, first highlighting this land, 'There is a Buddha below (彼有佛下)' highlights the teaching master here, 'Desiring to enter Nirvana, you may go down (欲般涅槃汝可往下)' encourages offering to generate merit, 'And may pay homage below (並可禮下)' encourages requesting the Dharma to generate wisdom. Paying homage is a bodily request, and requesting resolution is a verbal request. The third part is Boundless Body Bodhisattva accepting the command and coming here, following the teachings from the east, actually appearing in the equal Dharmakaya, so it is called 'coming'. According to the example of Lapis Lazuli emitting light below, now speaking of the appearance of the emanation body, this passage can be divided into nine parts: first, respectfully bidding farewell to the Buddhas in those other realms, wanting to come here; second, when about to come here, first manifesting auspicious signs; third, explaining that the beings here are frightened upon seeing the auspicious signs; fourth, Manjushri Bodhisattva comforts them; fifth, explaining that the beings here see Boundless Body Bodhisattva according to Manjushri Bodhisattva's words; sixth, Manjushri Bodhisattva tells the assembly, with the Buddha
力故。當見九方。七明大眾知彼來已。如來定滅。咸皆悲嘆。八明大眾以無邊身威德之力。見其神變。九明無邊身量分齊。唯佛所睹。余不能見。初無邊身即受教等。是初段也。應時此下第二段也。六種動者。如地經說。所謂動涌振覺吼起。於是眾下是第三段明眾驚怖。何故如是。以此菩薩威德尊重。深可驚畏。故令眾怖。又彼來已。如來定滅。大苦將至。事理如此。故使眾畏。下琉璃來。何故不爾。彼來為欲開發實義。令人證入。又欲導人往生凈土。勝益將至。故令眾樂。無邊今來。眾意未純。為增戀仰。故使驚畏。化隨時變。不可一定。時文殊下是第四段文殊安慰。初勸莫怖。何以下釋。是故下結。爾時大眾悉遙見下。是第五段尋言見彼。文殊師利復告已下。是第六段文殊預記。明以佛力當見九方。何處得見。謂下如來變土中見。彼乃泛見十方佛國。非唯見於無邊來處。無邊來處唯在四方。爾時大眾各相謂下。是第七段大眾傷嘆。大人既來。聖滅不遙。故嘆世空。是時大眾一切悉下。是第八段。明眾以彼無邊之力。見其神變。于中有二。一見其神變。二以是菩薩神通力下明見所由。前中有三。一見其身並及眷屬。二一一毛下見其身中國土人民。三爾時無邊與無量菩薩圍繞已下。見其所持供養之具。初段可知。第二
【現代漢語翻譯】 現代漢語譯本：因為這個緣故。應當見到九方。七、說明大眾知道他來之後，如來必定涅槃，都感到悲傷嘆息。八、說明大眾以無邊身（Avalokiteśvara，觀世音菩薩的化身）的威德之力，見到他的神通變化。九、說明無邊身（Avalokiteśvara）的身體大小，只有佛才能看到，其他人不能看到。最初的無邊身（Avalokiteśvara）即是接受教誨等等，這是第一段。『應時』以下是第二段。六種震動，如《地經》所說，即是動、涌、振、覺、吼、起。『於是眾』以下是第三段，說明大眾驚恐害怕。為什麼會這樣呢？因為這位菩薩（Bodhisattva）威德尊貴，非常令人敬畏，所以使大眾感到害怕。而且他來之後，如來必定涅槃，大苦難將要來臨，事情的道理就是這樣，所以使大眾感到畏懼。下面說琉璃（Vaiḍūrya，藥師佛的凈琉璃世界）到來，為什麼不是這樣呢？因為他來是爲了開發真實的意義，使人證悟入道，又想引導人們往生凈土，殊勝的利益將要到來，所以使大眾感到快樂。無邊（Avalokiteśvara）現在到來，大眾的心意還不純凈，爲了增加戀慕仰慕之情，所以使大眾感到驚恐害怕。教化隨著時機而變化，不能固定不變。『時文殊』以下是第四段，文殊（Mañjuśrī，文殊菩薩）安慰大眾。最初勸說不要害怕，『何以』以下是解釋原因，『是故』以下是總結。『爾時大眾悉遙見下』，是第五段，隨即看到他。『文殊師利復告已下』，是第六段，文殊（Mañjuśrī）預先記述，說明憑藉佛的力量應當見到九方。在什麼地方能夠見到呢？在下面所說的如來（Tathāgata）變化的國土中見到。他們是普遍地見到十方佛國，不僅僅是見到無邊（Avalokiteśvara）到來的地方。無邊（Avalokiteśvara）到來的地方只在四方。『爾時大眾各相謂下』，是第七段，大眾傷心嘆息。大人物既然已經到來，聖者涅槃就不遠了，所以嘆息世間空虛。『是時大眾一切悉下』，是第八段，說明大眾憑藉無邊（Avalokiteśvara）的力量，見到他的神通變化。其中有兩點，一是見到他的神通變化，二是『以是菩薩神通力下』，說明見到神通變化的原因。前面一點中有三點，一是見到他的身體以及眷屬，二是『一一毛下』，見到他的身體中國土人民，三是『爾時無邊與無量菩薩圍繞已下』，見到他所持的供養之物。第一段可以理解。第二
【English Translation】 English version: Because of this reason. One should see the nine directions. Seven, explaining that the assembly knows that after he comes, the Tathāgata (如來，the thus-gone one) will definitely enter Nirvana, and they all feel sad and sigh. Eight, explaining that the assembly, with the power of the boundless body (Avalokiteśvara, 觀世音菩薩的化身, the embodiment of Avalokiteśvara), sees his miraculous transformations. Nine, explaining that the size of the boundless body (Avalokiteśvara) can only be seen by the Buddha, and others cannot see it. The initial boundless body (Avalokiteśvara) is the one who receives teachings, etc. This is the first section. 'At that time' below is the second section. The six kinds of shaking, as described in the 'Earth Sutra', are moving, surging, vibrating, awakening, roaring, and rising. 'Therefore, the assembly' below is the third section, explaining that the assembly is frightened and fearful. Why is this so? Because this Bodhisattva (菩薩，enlightenment being) is dignified and honorable, making him very awe-inspiring, so the assembly feels afraid. Moreover, after he comes, the Tathāgata will definitely enter Nirvana, and great suffering is about to come, the principle of the matter is like this, so it makes the assembly feel fear. Below it says that Vaiḍūrya (琉璃，the pure land of Bhaisajyaguru) is coming, why isn't it like this? Because he comes to develop the true meaning, to enable people to realize and enter the path, and also wants to guide people to be reborn in the Pure Land, and superior benefits are about to come, so it makes the assembly feel happy. Avalokiteśvara (無邊) is coming now, the minds of the assembly are not yet pure, in order to increase the feelings of longing and admiration, so it makes the assembly feel frightened and fearful. Teachings change with the times, and cannot be fixed. 'At that time, Mañjuśrī' below is the fourth section, Mañjuśrī (文殊，the Bodhisattva of wisdom) comforts the assembly. Initially, he advises not to be afraid, 'Why' below is to explain the reason, 'Therefore' below is the conclusion. 'At that time, the assembly all saw from afar below', is the fifth section, and immediately saw him. 'Mañjuśrī again told below', is the sixth section, Mañjuśrī foretells, explaining that by the power of the Buddha, one should see the nine directions. Where can one see it? In the land transformed by the Tathāgata (如來) mentioned below. They universally see the Buddha lands of the ten directions, not only seeing the place where Avalokiteśvara (無邊) comes from. The place where Avalokiteśvara (無邊) comes from is only in the four directions. 'At that time, the assembly said to each other below', is the seventh section, the assembly is sad and sighs. Since the great person has already come, the Nirvana of the saint is not far away, so they sigh that the world is empty. 'At that time, the assembly all below', is the eighth section, explaining that the assembly, with the power of Avalokiteśvara (無邊), sees his miraculous transformations. There are two points in it, one is to see his miraculous transformations, and the other is 'With the power of this Bodhisattva below', explaining the reason for seeing the miraculous transformations. There are three points in the previous point, one is to see his body and his retinue, the second is 'Each and every hair below', to see the people of the country in his body, and the third is 'At that time, Avalokiteśvara surrounded by countless Bodhisattvas below', to see the offerings he holds. The first section is understandable. The second
段中。初見國土。是一一城各有八萬四千王下見其人民。于中三有。一見其受樂。二是中已下見其修善。三安止已下見其傷嘆。初中先見人王受樂。后見人民。文顯可知。見修善中。初明所聞。純聞大乘。華中各有師子座下明其所說。純說大乘。其衣微妙出三界者。出世凈報。故過三界。或有眾生書持已下明其所修。純修大乘。見傷嘆中。安止無量。于自身已。牒前起后。令舍世樂生其厭心。皆言世空增其戀心。戀聖懼滅。發言傷嘆。此等所見。為實為化。釋言應實。若實。何故在於無邊身中而住。釋言。身土相依不定。或身依土。如常所見。或土依身。如華嚴說。諸佛國土所依不定。或依菩薩天冠中住。或在菩薩衣文中住。或在力士掌中而住。或依普賢願力而住。今在無邊毛孔中住。何足可怪。上來第二見其身中國土人民。自下第三見所持供。爾時無邊示神通已。牒前起后。下明供事。先明香華幡蓋等事。種種多也。無量廣也。謂一一種皆有無量。下明飲食。上妙香美。食體勝也。若聞垢滅。資用勝也。上來第一見其神變。以是菩薩神通力下。是第二段。結明大眾得見所由。從眾悉見無邊身來。合為第八。自下第九明其無邊身量分齊。唯佛所睹。余不能見。身大無邊量同空者。量同彼界虛空佛也。亦可同於法性虛空
【現代漢語翻譯】 現代漢語譯本 段中。初見國土（buddhakṣetra）。是一一城各有八萬四千王下見其人民。于中三有：一是見其受樂，二是中已下見其修善，三安止已下見其傷嘆。初中先見人王受樂，后見人民，文顯可知。見修善中，初明所聞，純聞大乘（Mahāyāna），華中各有師子座下明其所說，純說大乘。其衣微妙出三界（Trailokya）者，出世凈報，故過三界。或有眾生書持已下明其所修，純修大乘。見傷嘆中，安止無量，于自身已，牒前起后，令舍世樂生其厭心，皆言世空增其戀心，戀聖懼滅，發言傷嘆。此等所見，為實為化？釋言應實。若實，何故在於無邊身中而住？釋言：身土相依不定，或身依土，如常所見；或土依身，如華嚴（Avataṃsaka）說，諸佛國土所依不定，或依菩薩（Bodhisattva）天冠中住，或在菩薩衣文中住，或在力士掌中而住，或依普賢（Samantabhadra）願力而住，今在無邊毛孔中住，何足可怪。上來第二見其身中國土人民，自下第三見所持供。爾時無邊示神通已，牒前起后，下明供事。先明香華幡蓋等事，種種多也，無量廣也，謂一一種皆有無量。下明飲食，上妙香美，食體勝也，若聞垢滅，資用勝也。上來第一見其神變。以是菩薩神通力下，是第二段。結明大眾得見所由。從眾悉見無邊身來，合為第八。自下第九明其無邊身量分齊，唯佛所睹，余不能見。身大無邊量同空者，量同彼界虛空佛也，亦可同於法性虛空。
【English Translation】 English version Within the section. Initially seeing the buddha-land (buddhakṣetra). Each city has eighty-four thousand kings, under whom the people are seen. Among them, there are three aspects: first, seeing their enjoyment; second, from the middle downwards, seeing their cultivation of goodness; third, from 'peacefully dwelling' downwards, seeing their lamentations. In the first aspect, first seeing the enjoyment of the human kings, then seeing the people, the meaning is clearly evident. In seeing the cultivation of goodness, first, it clarifies what is heard, purely hearing the Great Vehicle (Mahāyāna); within the flowers, each has a lion throne, clarifying what is spoken, purely speaking the Great Vehicle. Their clothing is subtle, transcending the Three Realms (Trailokya), being a pure reward beyond the world, therefore surpassing the Three Realms. Or there are sentient beings who write and uphold, clarifying what they cultivate, purely cultivating the Great Vehicle. In seeing the lamentations, peacefully dwelling is immeasurable. From oneself onwards, repeating the previous and initiating the next, causing them to abandon worldly pleasures and generate aversion, all saying the world is empty, increasing their attachment; attached to the sacred, fearing its extinction, they speak out in lamentation. Are these sights seen real or manifestations? The explanation should be real. If real, why do they reside within the boundless body? The explanation: the dependence of body and land is not fixed; sometimes the body depends on the land, as commonly seen; sometimes the land depends on the body, as the Avataṃsaka says, the dependence of the buddha-lands is not fixed, sometimes residing within the crown of a Bodhisattva (Bodhisattva), sometimes residing within the patterns of a Bodhisattva's clothing, sometimes residing within the palm of a powerful man, sometimes depending on the power of Samantabhadra's (Samantabhadra) vows, now residing within the boundless pores, what is so strange? Above, the second is seeing the body, country, land, and people; from below, the third is seeing the offerings held. At that time, Boundless One, having displayed his supernormal powers, repeating the previous and initiating the next, below clarifying the offerings. First clarifying incense, flowers, banners, canopies, and other things, various and many, immeasurable and vast, meaning each and every one has immeasurable amounts. Below clarifying food and drink, supremely wonderful, fragrant, and delicious, the substance of the food is excellent; if hearing eliminates defilements, the resources are excellent. Above, the first is seeing his supernormal transformations. 'Because of the Bodhisattva's supernormal power' below, is the second section. Concluding and clarifying the reason why the assembly was able to see. From the assembly all seeing the boundless body onwards, combined as the eighth. From below, the ninth clarifies the measure and extent of his boundless body, only seen by the Buddha, others cannot see. The body is vast and boundless, its measure is the same as space, its measure is the same as the space of that realm, the Buddha, it can also be the same as the space of the Dharma-nature.
。上來大眾唯睹其化。實則寬廣。如於法界三世諸佛。法身體同。故唯佛知。余不能見。等行菩薩。亦應見之。今略不論。上來九段。合為第三承命來此。第四獻供。第五不受。第六卻住。文顯可知。下辯余方無邊身來。南西北方彰其來處。亦有無量無邊身者。辯列其人。謂一一方各有無量無數菩薩。字無邊身。同來獻供。非謂一方各有一來。供倍前者。南方所設。倍過東方並上所獻。乃至北方倍過三方無邊所設及上所奉。越請不受。超舉卻住。故曰乃至。自下第八總結眾集。于中有四。一明娑羅眾集多少。縱廣三十二由旬處。大眾充滿。此處生善。名吉祥地。其一由旬有四十里。三十二由旬。合有一千二百八十里。眾皆充滿。前優婆塞莊嚴處中十二由旬。此中三十二由旬。下師子中四十由旬。何故不等。當應三廣住處故爾。與法華同。二爾時四方無邊身下釋防疑難。疑相云何。無邊身大。三十二由旬。其處至狹。安得相受。復容餘眾。故今釋之。四方無邊。所坐之處或如錐頭針鋒塵許。故得相受。人多說言。有其十方無邊身來。準前驗此。唯有四方。三十方下明眾皆集。于中先明他方眾集。唯止菩薩。及閻浮下此方眾集。雜類皆聚。先明人集。除迦葉等。乃至已下餘眾皆集。十六行惡。如下師子品中宣說。四陀那婆
下明所集眾。皆舍惡念慈心相視。于中初法。次喻。后合。下簡闡提。自下第九變土令凈。三千大千凈之分齊。以佛神力。土凈所由。地皆軟等。正明土凈。猶如西方。類顯凈相。其土常凈。物本見穢。由前心善。佛力轉之。今始見凈。名為變土。理實變心。自下第十明諸大眾。由土清凈。徹見十方微塵數剎。于中初法。次喻。后合。文殊向前言以佛力當見九方。指此事耳。此見十方。何故言九。前者告時。已見東方。對此所見。故偏言九。下第十一如來化周。攝光歸口。前放六光。何故言五此如上釋。頗梨碼瑙合為雜色。是以言五。又外國人相傳釋云。所放六中。留一傳法。故但收五。前照十方。今此何故但言覆會。亦如上釋。隨其所照眾生故爾。示化已周。故從口入。下第十二明諸大眾睹相悲惱。于中有四。一睹相驚恐。見光入口。皆大恐怖。內心驚也。身毛皆豎。形不安也。二復作言下辨光入意。三何期已下發言傷嘆。所傷有四。一傷已苦。現今悲惱。當墜生死。是其苦也。無慮卒至。故曰何期。哉是助詞。怨嗟之甚。重言以嘆。二一旦下傷不受供。昔行四等饒益世間。今廢名舍。四無量心如下具論。不受供養。是舍離相。三聖慧永滅。傷失明師。聖慧除闇。如日如月。故從喻名。四法船沉沒。傷法早滅。法能
泛濟。從喻名船。此第三竟。四嗚呼下悲怨懊惱。悲怨過增。流血灑地。此序分訖。
經第二。
第二開宗顯德分中。先敘異說。次辨得失。后顯正義。異說如何。昔來相傳。從此至后迦葉品來。同爲正宗。正宗之中粗判有二。細分有六。粗判二者。唯略與廣。初至眾品是其略說。眾品已后是其廣說。細分六者。略中有三。一明佛現果。二三告下顯其緣因。三二十五有有我不下彰佛性正因。廣中亦三。初大眾問品廣前現果。二現病已下廣上緣因。三師子品下廣前正因。異說如此。次辨得失。昔來所傳。粗看似是。細窮則非。兩義辨之。一準問以驗。二即文以求。準問驗者。若眾品前與眾品后廣略別者。便應兩處別問別答。何緣略中與廣為問。廣文之中與略作答。然三告下迦葉廣問。如來廣答廣答未竟。忽爾中分。前略后廣。不亦枉乎。三告已下並問通答。明是一分。非別廣略。又若六分。一次第說。是則應在純陀章初。並問使托。然後並答。不應純陀哀嘆章後方始為問。純陀哀嘆二章之後。別為問答。明知與前分齊全別。不得相從合為六分。若使純陀哀嘆所辨。與后義異。不得一處並問並答。三告已后並問並答。明是一分。不得與前合為六分。準問如是。次須即文驗其是非。就前所立六分之中。初分明果
【現代漢語翻譯】 泛濟（廣泛救濟）。從喻名船（從比喻上稱為法船）。這是第三部分結束。四嗚呼下悲怨懊惱（第四部分從『嗚呼』開始，表達悲傷、怨恨和懊惱的情緒）。悲怨過增（悲傷和怨恨的情緒過度增加）。流血灑地（以至於流血灑在地上）。這是序分結束。
經第二（正文第二部分）。
第二開宗顯德分中（在第二部分『開宗顯德』中）。先敘異說（首先敘述不同的觀點）。次辨得失（然後辨別這些觀點的得失）。后顯正義（最後闡明正確的意義）。異說如何（不同的觀點是怎樣的呢）？昔來相傳（從前流傳下來的說法是）。從此至后迦葉品來（從這裡到後面的迦葉品）。同爲正宗（都被認為是正宗）。正宗之中粗判有二（在正宗之中，粗略地判斷有兩種）。細分有六（詳細地劃分有六種）。粗判二者（粗略判斷的兩種是）。唯略與廣（只有簡略和廣博）。初至眾品是其略說（從開始到眾品是簡略的說法）。眾品已后是其廣說（眾品之後是廣博的說法）。細分六者（詳細劃分的六種是）。略中有三（簡略的說法中有三種）。一明佛現果（一是闡明佛顯現的果報）。二三告下顯其緣因（二是三次宣告之後，闡明其因緣）。三二十五有有我不下彰佛性正因（三是在二十五有中，『有我』之後，彰顯佛性的正因）。廣中亦三（廣博的說法中也有三種）。初大眾問品廣前現果（一是大眾問品，廣博地闡述前面的顯現果報）。二現病已下廣上緣因（二是現病之後，廣博地闡述前面的因緣）。三師子品下廣前正因（三是師子品之後，廣博地闡述前面的正因）。異說如此（不同的觀點就是這樣）。次辨得失（接下來辨別這些觀點的得失）。昔來所傳（從前流傳下來的說法）。粗看似是（粗略地看似乎是對的）。細窮則非（仔細研究就發現是錯誤的）。兩義辨之（從兩個方面來辨別）。一準問以驗（一是根據提問來驗證）。二即文以求（二是根據經文來尋求）。準問驗者（根據提問來驗證是）。若眾品前與眾品后廣略別者（如果眾品之前和眾品之後的廣略有所區別）。便應兩處別問別答（就應該在兩個地方分別提問和回答）。何緣略中與廣為問（為什麼在簡略的部分中，用廣博的內容來提問）？廣文之中與略作答（在廣博的經文中，用簡略的內容來回答）？然三告下迦葉廣問（然而在三次宣告之後，迦葉廣博地提問）。如來廣答（如來廣博地回答）。廣答未竟（廣博的回答還沒有結束）。忽爾中分（忽然在中間分開）。前略后廣（前面是簡略的，後面是廣博的）。不亦枉乎（這不是徒勞嗎）？三告已下並問通答（三次宣告之後，一起提問，一起回答）。明是一分（明顯是一個部分）。非別廣略（不是分別的廣略）。又若六分（又如果分為六部分）。一次第說（按照次序來說）。是則應在純陀章初（那麼就應該在純陀章的開始）。並問使托（一起提問，使之有所依託）。然後並答（然後一起回答）。不應純陀哀嘆章後方始為問（不應該在純陀哀嘆章之後才開始提問）。純陀哀嘆二章之後（在純陀哀嘆兩章之後）。別為問答（分別提問和回答）。明知與前分齊全別（明顯知道與前面的部分完全不同）。不得相從合為六分（不能相互跟隨，合併爲六部分）。若使純陀哀嘆所辨（如果純陀哀嘆所辨別的內容）。與后義異（與後面的意義不同）。不得一處並問並答（就不能在一個地方一起提問和回答）。三告已后並問並答（三次宣告之後，一起提問，一起回答）。明是一分（明顯是一個部分）。不得與前合為六分（不能與前面的合併爲六部分）。準問如是（根據提問來驗證就是這樣）。次須即文驗其是非（接下來需要根據經文來驗證其是非）。就前所立六分之中（就前面所建立的六部分之中）。初分明果（第一部分闡明果報）。
【English Translation】 Pan Ji (Universal Salvation). From the metaphor of the Dharma boat. This is the end of the third section. The fourth section, starting with 'Alas,' expresses sorrow, resentment, and vexation. The sorrow and resentment excessively increase, to the point of shedding blood on the ground. This concludes the introductory section.
Sutra Section Two.
In the second section, 'Revealing the Doctrine and Manifesting Virtue,' first, different views are narrated; second, the merits and demerits of these views are distinguished; and third, the correct meaning is revealed. What are the different views? They have been transmitted from the past. From here to the later Kashyapa Chapter, they are all considered the orthodox teaching. Within the orthodox teaching, there are two broad divisions and six detailed divisions. The two broad divisions are simply brevity and extensiveness. From the beginning to the 'Assembly' chapter is the brief explanation; after the 'Assembly' chapter is the extensive explanation. The six detailed divisions are: within the brief explanation, there are three aspects: first, clarifying the Buddha's manifested result; second, after the three proclamations, revealing its causal conditions; and third, after 'In the twenty-five realms, there is no self,' highlighting the correct cause of Buddha-nature. Within the extensive explanation, there are also three aspects: first, the 'Great Assembly Question' chapter extensively elaborates on the aforementioned manifested result; second, from 'Manifesting Illness' onwards, extensively elaborates on the aforementioned causal conditions; and third, from the 'Lion's Roar' chapter onwards, extensively elaborates on the aforementioned correct cause. Such are the different views. Next, the merits and demerits are distinguished. The teachings transmitted from the past seem correct at first glance, but upon closer examination, they are not. This is discerned from two perspectives: first, verifying based on the questions; and second, seeking based on the text. Verifying based on the questions means that if the brevity before the 'Assembly' chapter and the extensiveness after the 'Assembly' chapter are different, then questions and answers should be different in the two places. Why is it that in the brief section, questions are asked using extensive content, and in the extensive text, answers are given using brief content? However, after the three proclamations, Kashyapa asks extensively, and the Tathagata answers extensively. If the extensive answer is not yet finished and is suddenly divided in the middle, with the former being brief and the latter being extensive, would that not be in vain? After the three proclamations, questions and answers are given together, clearly indicating that it is one section and not separate brevity and extensiveness. Furthermore, if there are six sections, they should be explained in order, starting from the beginning of the Chunda chapter, with questions and answers being presented together. It should not be that questions are only asked after the Chunda Lamentation chapter. After the two chapters of Chunda's Lamentation, questions and answers are given separately, clearly indicating that they are completely different from the previous sections and cannot be combined into six sections. If the content discerned in Chunda's Lamentation is different from the meaning of the later sections, then questions and answers should not be given together in one place. After the three proclamations, questions and answers are given together, clearly indicating that it is one section and cannot be combined with the previous sections to form six sections. Such is the verification based on the questions. Next, it is necessary to verify its right and wrong based on the text. Among the six sections established earlier, the first section clarifies the result.
。第二分中辨明緣因。粗有此相。若言二十五有已下至后眾品。通皆明其佛性正因。是義不然。如下文中辨明菩薩。見難見性。解字半滿。未發心者得為菩薩。于眾無畏。處在濁世。不污如華。處在煩惱。煩惱不染。觀察三寶。得不壞眾。為諸生盲作眼目導。此答九問。皆明菩薩緣因之行。云何得名佛性正因。又如下說。如來現化如迦鄰提。日月歲星。佛為船師。佛捨生死。如蛇脫皮。佛示多頭。說如初月。此答八問。皆明如來現果作用。云何得名佛性正因。人復釋言。雖辨此義。宗顯佛性。故名正因。文既不說。云何得知。爾許經文偏顯佛性。是大難解。又若此等實不論性。而言顯性。純陀哀嘆。實不辨因。應名顯因。三告已下實不說果。應名顯果。然說果處不可名因。說因之處不可名果。不說性處。云何強抑令使說性。良以世人不識其文。妄為此判。六分科文。大過在斯。人言眾品廣前現果。是亦不然。云何不然。下眾品中。具答七問。答初一問。明佛常住。可使名果。答后六問皆明因行。云何得名廣前現果。又言師子迦葉二品廣前正因。是亦不然。準下問答。后迦葉品乃明如來德用善巧。能益闡提。非為顯性。云何得名廣前正因。以斯驗求。六分定非。次顯正義。此經始終文別五分。備如前判。上來序分此極哀
【現代漢語翻譯】 現代漢語譯本 第二部分辨明了緣起的原因。粗略地看，有這樣的表相。如果說從『二十五有』以下到後面的各品，都普遍闡明了佛性的正因，這種說法是不對的。如下文辨明菩薩，能見常人所難見之性，理解文字的半字和滿字之義，未發菩提心者也能成為菩薩，于大眾之中無所畏懼，身處濁世而不被污染，如同蓮花一般，處於煩惱之中而不被煩惱沾染，觀察三寶，獲得不壞的信眾，為那些天生的盲人做眼睛和嚮導。這回答了九個問題，都闡明了菩薩的緣起之行，怎麼能稱之為佛性的正因呢？ 又如下文所說，如來顯現變化如同迦鄰提（一種樂器），日月歲星（比喻佛法的光明），佛為船師（引導眾生），佛捨棄生死如同蛇脫皮，佛示現多頭（比喻佛的多方面智慧），說法如同初月（比喻佛法漸盛）。這回答了八個問題，都闡明瞭如來顯現的果報作用，怎麼能稱之為佛性的正因呢？有人又解釋說，雖然辨析了這些意義，但宗旨是彰顯佛性，所以稱為正因。但經文中並沒有這樣說，又怎麼能知道呢？這麼多經文偏重於彰顯佛性，這是很難理解的。而且，如果這些確實不是在論述佛性，卻說成是彰顯佛性，那麼純陀（人名）的哀嘆，實際上沒有辨明原因，就應該稱為『顯因』。三次告誡之後實際上沒有說果報，就應該稱為『顯果』。然而，說果報的地方不能稱為因，說因的地方不能稱為果，沒有說佛性的地方，怎麼能強行解釋成在說佛性呢？實在是因為世人不認識經文，妄加判斷，六分科判經文，最大的錯誤就在這裡。 有人說，『眾品』（指某些品）擴充套件了前面的『現果』（指已經顯現的果報），這也是不對的。為什麼不對呢？下面的『眾品』中，具體回答了七個問題。回答第一個問題，闡明佛是常住的，可以稱之為果。回答後面的六個問題，都闡明了因行，怎麼能稱之為擴充套件了前面的『現果』呢？又有人說，『師子品』和『迦葉品』（指兩品經文）擴充套件了前面的『正因』，這也是不對的。根據下面的問答，後面的『迦葉品』乃是闡明如來的德行作用善巧，能夠利益闡提（斷善根的人），而不是爲了彰顯佛性，怎麼能稱之為擴充套件了前面的『正因』呢？ 通過這些驗證和探求，六分科判經文肯定是不對的。接下來闡明正確的意義。這部經從始至終，文義分為五部分，都如前面所判定的。上面是序分，這裡極其悲哀。
【English Translation】 English version The second section clarifies the causes and conditions. Roughly speaking, it has this appearance. If it is said that from 'Twenty-five Existences' (referring to different realms of existence) downwards to the subsequent chapters, all universally elucidate the direct cause of Buddha-nature, this statement is incorrect. As the following text clarifies the Bodhisattva, who can see the nature that is difficult for ordinary people to see, understands the meaning of half-syllables and full-syllables, even those who have not aroused the Bodhi-mind can become Bodhisattvas, are fearless among the masses, dwell in the turbid world without being defiled, like a lotus flower, and are in the midst of afflictions without being tainted by afflictions, observe the Three Jewels (Buddha, Dharma, Sangha), and obtain indestructible followers, acting as eyes and guides for those born blind. This answers nine questions, all of which clarify the Bodhisattva's practice of causal conditions. How can it be called the direct cause of Buddha-nature? Furthermore, as stated below, the Tathagata (another name for Buddha) manifests transformations like the Kalindi (a musical instrument), the sun, moon, and stars (metaphors for the light of the Dharma), the Buddha is the boatman (guiding sentient beings), the Buddha abandons birth and death like a snake shedding its skin, the Buddha shows many heads (a metaphor for the Buddha's multifaceted wisdom), and the Dharma is spoken like the waxing moon (a metaphor for the gradual flourishing of the Dharma). This answers eight questions, all of which clarify the manifested results and functions of the Tathagata. How can it be called the direct cause of Buddha-nature? Some people further explain that although these meanings are analyzed, the purpose is to highlight Buddha-nature, so it is called the direct cause. However, the text does not say this, so how can it be known? So much of the text is biased towards highlighting Buddha-nature, which is difficult to understand. Moreover, if these are indeed not discussing Buddha-nature, but are said to be highlighting Buddha-nature, then Chunda's (a personal name) lament, which actually does not clarify the cause, should be called 'manifesting the cause'. After three admonitions, there is actually no mention of the result, so it should be called 'manifesting the result'. However, the place where the result is spoken cannot be called the cause, and the place where the cause is spoken cannot be called the result. Where Buddha-nature is not mentioned, how can it be forcibly interpreted as speaking of Buddha-nature? It is truly because people do not understand the text and make arbitrary judgments. The greatest mistake lies in the six-part division of the text. Some say that the 'Various Chapters' (referring to certain chapters) expand on the preceding 'Manifested Result' (referring to the already manifested result), which is also incorrect. Why is it incorrect? In the following 'Various Chapters', seven questions are specifically answered. Answering the first question, it clarifies that the Buddha is eternal, which can be called the result. Answering the following six questions, all of which clarify the causal practice, how can it be called expanding on the preceding 'Manifested Result'? Others say that the 'Lion Chapter' and the 'Kasyapa Chapter' (referring to two chapters of scripture) expand on the preceding 'Direct Cause', which is also incorrect. According to the following questions and answers, the latter 'Kasyapa Chapter' clarifies the Tathagata's virtuous actions and skillful means, which can benefit the Icchantikas (those who have severed their roots of goodness), rather than highlighting Buddha-nature. How can it be called expanding on the preceding 'Direct Cause'? Through these verifications and inquiries, the six-part division of the text is definitely incorrect. Next, the correct meaning is clarified. From beginning to end, this scripture is divided into five parts in terms of meaning, all as determined earlier. The above is the introductory section, which is extremely sorrowful here.
嘆。第二開宗顯德分也。三告已下是其第三辨修成德。若能知此是名沙門婆羅門下。是其第四破邪通正。第五一分如來滅度。人天大眾阇維供養。外國不來。五中初分化益方便。中三正益。末後一分化訖取滅。中間三分正化益中益人有三。文別有四。細分有六。益人三者。化益凡夫聲聞菩薩。是其三也。文別四者。從初訖盡星喻已來。化益聲聞令其學大。故下文中多明如來破小歸大。二譬如日出眾霧除下。化益凡夫令入佛法。故下文中多明化益三罪人等令入佛法。三聖行已下化益菩薩。故下文中純明菩薩所修所證。四迦葉品下盡陳如品。化益凡夫。故下文中明化闡提諸魔外道令入佛法。細分六者。前第二中相別分二。從初極盡大眾問品。多明化益有罪凡夫。令離三罪趣入佛法。現病一品。多明化益有苦凡夫。現通說法。令其離苦。第四重明化益凡中。相別亦二。初迦葉品。明化闡提令信佛法。陳如品中。化魔外道令歸佛法。通余說六。中間三分益人如是。就初開宗顯德分中四句釋之。一辨開宗顯德之義。宗謂常果。開有二種。一者拂應顯真名開。二者破小顯大名開。純陀章中拂應顯真。名為開宗。哀嘆章中破小顯大。說為開宗。良以常宗。昔為無常化跡所隱。故須拂應顯真以開。昔為小乘言跡所覆。故須破小顯大以開
【現代漢語翻譯】 嘆。第二是開宗顯德部分。三告以下是第三部分，辨別如何修習成就德行。『若能知此是名沙門婆羅門』以下是第四部分，破斥邪說，通達正理。第五部分是如來滅度，人天大眾舉行阇維（火葬）供養，外國沒有前來。這五部分中，最初一部分是化益的方便，中間三部分是真正的利益，最後一部分是教化完畢后入滅。中間的三部分，正化益中，受益之人有三種，從文章上區分有四種，細分有六種。受益之人三種：化益凡夫、聲聞、菩薩，這是三種。文章區分四種：從最初到『盡星喻』為止，化益聲聞，使他們學習大乘。所以下文多說明如來破斥小乘，歸向大乘。第二，『譬如日出眾霧除』以下，化益凡夫，使他們進入佛法。所以下文多說明化益三罪人等，使他們進入佛法。第三，『聖行』以下，化益菩薩，所以下文中純粹說明菩薩所修所證。第四，從《迦葉品》到《陳如品》，化益凡夫，所以下文中說明教化闡提（斷善根者）、諸魔外道，使他們進入佛法。細分六種：前面第二部分中，從相上區分有兩種，從最初到『極盡大眾問品』，多說明化益有罪的凡夫，使他們離開三罪，趨入佛法。《現病品》中，多說明化益有苦的凡夫，顯現神通說法，使他們脫離痛苦。第四重說明化益凡夫中，從相上區分也有兩種，最初是《迦葉品》，說明教化闡提，使他們相信佛法。《陳如品》中，教化魔外道，使他們歸向佛法。總而言之，共有六種。中間的三部分利益眾生就是這樣。就最初的開宗顯德部分，用四句話來解釋它。一是辨別開宗顯德的意義。宗，指的是常果。開有兩種：一是拂去應化，顯現真如，名為『開』；二是破斥小乘，顯揚大乘，名為『開』。《純陀章》中拂去應化，顯現真如，名為開宗。《哀嘆章》中破斥小乘，顯揚大乘，稱為開宗。實在是因為常宗，過去被無常的化跡所隱藏，所以需要拂去應化，顯現真如來『開』。過去被小乘的言論所覆蓋，所以需要破斥小乘，顯揚大乘來『開』。
【English Translation】 Alas. The second part is about revealing virtue by establishing the principle. The part from 'Three Declarations' onwards is the third part, which distinguishes how to cultivate and achieve virtue. The part from 'If one can understand this, he is called a Shramana or a Brahmin' onwards is the fourth part, which refutes heresies and comprehends the correct principles. The fifth part is about the Nirvana of the Tathagata, with humans and devas performing the cremation (Dhajavi) and making offerings, without foreign countries coming. Among these five parts, the first part is the expedient of transformation and benefit, the middle three parts are the true benefit, and the last part is about entering Nirvana after the teaching is completed. In the middle three parts, regarding the true transformation and benefit, there are three types of people who benefit, four types of distinctions in the text, and six types of detailed distinctions. The three types of people who benefit are: transforming and benefiting ordinary people, Shravakas (hearers), and Bodhisattvas. These are the three types. The four types of distinctions in the text are: from the beginning to the 'Analogy of Exhausting Stars', transforming and benefiting Shravakas, enabling them to learn the Mahayana (Great Vehicle). Therefore, the following text mostly explains how the Tathagata refutes the Hinayana (Small Vehicle) and returns to the Mahayana. Second, from 'Like the sun rising and the mist disappearing' onwards, transforming and benefiting ordinary people, enabling them to enter the Buddha Dharma. Therefore, the following text mostly explains transforming and benefiting the three types of sinners, enabling them to enter the Buddha Dharma. Third, from 'Sacred Conduct' onwards, transforming and benefiting Bodhisattvas, so the following text purely explains what Bodhisattvas cultivate and realize. Fourth, from the 'Kashyapa Chapter' to the 'Ajnatakaundinya Chapter', transforming and benefiting ordinary people, so the following text explains teaching Icchantikas (those who have severed their roots of goodness), demons, and heretics, enabling them to enter the Buddha Dharma. The six types of detailed distinctions are: in the previous second part, there are two types of distinctions in terms of characteristics, from the beginning to the 'Exhaustive Assembly Question Chapter', mostly explaining transforming and benefiting sinful ordinary people, enabling them to leave the three sins and enter the Buddha Dharma. In the 'Manifestation of Sickness Chapter', mostly explaining transforming and benefiting suffering ordinary people, manifesting supernatural powers and teaching the Dharma, enabling them to be free from suffering. The fourth repetition explains transforming and benefiting ordinary people, and there are also two types of distinctions in terms of characteristics. The first is the 'Kashyapa Chapter', explaining teaching Icchantikas, enabling them to believe in the Buddha Dharma. In the 'Ajnatakaundinya Chapter', teaching demons and heretics, enabling them to return to the Buddha Dharma. In summary, there are six types. The middle three parts benefit sentient beings in this way. Regarding the initial part of revealing virtue by establishing the principle, it is explained in four sentences. One is to distinguish the meaning of revealing virtue by establishing the principle. 'Principle' refers to the constant fruit. There are two types of 'revealing': one is to brush away the manifested response and reveal the true nature, called 'revealing'; the other is to refute the Hinayana and promote the Mahayana, called 'revealing'. In the 'Chunda Chapter', brushing away the manifested response and revealing the true nature is called establishing the principle. In the 'Lamentation Chapter', refuting the Hinayana and promoting the Mahayana is called establishing the principle. It is truly because the constant principle was hidden by the impermanent manifested traces in the past, so it is necessary to brush away the manifested response and reveal the true nature to 'reveal' it. In the past, it was covered by the words and traces of the Hinayana, so it is necessary to refute the Hinayana and promote the Mahayana to 'reveal' it.
。二就人辨開。人有二種。一是所寄。二是所為。所寄是佛。所為眾生。所為眾生身有常性。惑障所覆。而不覺知。猶如貧女宅中寶藏莫能知者。今欲即忘顯真令入。但就妄辨真理。在難彰故。寄佛以開。雖說佛常。意顯眾生身有常性。令其趣入。三對人辯開。人有二種。一聖化所對。影響之流。二聖化所為。當機之眾。純陀文殊是其影響。諸比丘等無常學人是其所為。所為智劣。分外常義不能咨啟。是故先於純陀章中。對其影響。開示常法。因前開宗。諸比丘等。于常法中漸能悟入。故哀嘆下對其所為。廣解常義。四分文解釋。純陀章中對其影響。開示如來菩提報常。哀嘆章中對其所為。顯明如來涅槃法常。此二何異。而須別論。通釋是一。一切諸德寂名涅槃。虛通無礙悉名菩提。隨相別分。非無差異。異有三種。一因果分別。因名菩提。菩提是道。因中所行通人趣果。故悉名道。果名涅槃。涅槃是滅。至果舍修。無為安寂。故悉名滅。二行斷別說。一切行德悉名菩提。一切斷德齊稱涅槃。三就性凈方便別論。如下文說。生因所起方便之果。悉名菩提。了因所顯性凈之果。說為涅槃。今依後門。方便報粗。為是先明。性凈法細。故在後辯。問曰。此經涅槃為宗。今以何故宣說菩提。釋言分相。菩提涅槃兩門各別。若
據攝相。互得相成。今據攝相。故說菩薩。亦成涅槃。亦可此經具明菩提涅槃常果。經初題言大涅槃者。名不盡法。且舉一邊。不具言耳。純陀章中義二文三。言義二者。一明如來真身常住。二明如來應身無常。問曰。真常昔來隱覆。今可須開。應是舊化。昔來恒見。何勞說乎。釋言應身雖是舊化。昔來言實。今方言應。是故須辯。又復權隱導引化廢。故須明應。明佛真常。欲令眾生趣入無為。顯佛應滅。為使眾生同厭有為。文別三者。初佛對純陀開真辨應。二純陀白佛如是如是誠如聖下。純陀對文殊廣顯前真。三從光照文殊已下。佛對純陀廣顯前應。前中初因純陀獻供。明佛應受。實則無待無差故常。二爾時大眾聞佛世尊普為已下。因純陀請住。明佛應滅。實即不遷。無為故常。前中初因純陀啟請。略開常法。二純陀白佛二施無差不然已下。因純陀設難。廣解常義。就初段中。先請。后答。請中初先標列請人。爾時會中彰其所在。有優婆塞標別其人。此實大聖示居始學導引不及。是拘尸城出其住處。工巧之子彰其種姓。名曰純陀。辯其名諱。與其同類十五人俱。兼列其眾。問曰。此等是上所列優婆塞不。釋言非是。云何知非。前從遠來。此是舊眾。又復向前優婆塞等。已辨食具。獻佛不受。今此純陀未有施設。下蒙
佛許。方始備辯。故知不同。若非前眾。向前序中。何故不列拘尸舊眾。不列者多。何獨責此。下正為請。為令世間得善果故。意業方便。菩薩悲深。凡所施作。無不為物。故今獻供。為世得善。善謂善因。果是樂果。純陀自獻。云何令世得善果乎。由獻成佛。化他同己。故令得之。捨身已下身業方便。威儀有四。行住坐臥。今舍坐儀。進詣佛所。從座而起顯其舍相。偏袒右肩示有所作。右膝著地釋有三義。一右膝有力。跪能安人。二右膝有力。起止便易。二右多躁動。著地令安。故坐禪人右手右足皆令在下。合掌向佛為專其心。悲泣墮淚求佛哀憐。愍世長苦。傷己沉溺。並緣佛去。所以悲泣。頂禮佛足顯己虔至。頂是己尊。足是佛卑。以尊接卑。顯敬之極。而白佛下口言正請。先請受供。如剎利下請佛說法。我今所供雖復微下重請受供。純陀因前大眾獻供。如來不受。故先請供。請供為福。求智依法。故次請法。前雖請供。懼畏如來同上不受。故復重請。前請供中。初先為他我等從今無主已下第二自為。就為他中。先請受供。后顯所為。文顯可知。就自為中。先彰所為。后請受供。文之左右。明所為中句別有八。初六無人。次一無法。后一結求。從今無主。無離惡處。言無親者無集善處。對先有佛。故說從今。無救
【現代漢語翻譯】 佛陀允許后，才開始詳細地辯論，因此可知他們的觀點不同。如果不是之前的聽眾，為何在之前的序言中，不列出拘尸那迦（Kushinagar，古印度地名）的舊有聽眾呢？不列出的人很多，為何唯獨責備這件事？下面正是爲了請求（佛陀）。爲了使世間得到善果的緣故，這是意業（Mano-karma，思想行為）的方便。菩薩的慈悲心深重，凡是所施行的作為，沒有不是爲了眾生的。所以現在獻上供養，是爲了世間得到善。善指的是善因，果是快樂的果報。純陀（Cunda，人名）自己獻上供養，如何能使世間得到善果呢？由於（他的供養）成就了佛陀，教化他人如同自己一樣，所以能使世間得到善果。捨身以下是身業（Kaya-karma，身體行為）的方便。威儀有四種：行走、站立、坐著、躺臥。現在捨棄坐著的姿勢，前往佛陀所在之處。從座位上站起來，顯示他捨棄（坐姿）的形態。袒露右肩，表示有所作為。右膝著地，解釋有三種含義：一是右膝有力，跪拜能使人安穩；二是右膝有力，起立和停止都很方便；三是右邊多躁動，著地能使之安定。所以坐禪的人，右手和右腳都應該在下面。合掌向佛，是爲了專一其心。悲傷哭泣，眼淚掉落，祈求佛陀哀憐，憐憫世間長久的痛苦，傷感自己沉溺其中，並且因為佛陀將要離去，所以悲傷哭泣。頂禮佛足，顯示自己虔誠至極。頭頂是自己尊貴之處，足是佛陀卑下之處，以尊貴接觸卑下，顯示恭敬到了極點。而向佛稟白，口中正式地請求。先請求接受供養，如同剎帝利（Kshatriya，古印度種姓）請求佛陀說法一樣。我現在所供養的雖然微薄低下，但還是再次請求接受供養。純陀因為之前大眾獻上供養，如來沒有接受，所以先請求供養。請求供養是爲了求福，求智慧要依靠佛法，所以接著請求佛法。之前雖然請求供養，但害怕如來像上次一樣不接受，所以再次請求。之前請求供養中，最初是先為他人，『我等從今無主』以下是第二部分，爲了自己。就為他人中，先請求接受供養，后顯示所為。文義顯明可知。就為自己中，先彰顯所為，后請求接受供養。文句的左右，彰顯所為的句子分別有八句。最初六句是說沒有人（救助），接下來一句是說沒有佛法（可依），最後一句是總結請求。『從今無主』，是說沒有遠離罪惡之處。說沒有親人，是說沒有聚集善行之處。因為之前有佛陀，所以說『從今』。『無救』，是說沒有救護。
【English Translation】 Only after the Buddha permitted, did the detailed debate begin, thus it is known that their views differed. If they were not previous listeners, why in the preceding introduction, were the old listeners of Kushinagar (ancient Indian place name) not listed? Many people are not listed, why single out this matter for blame? The following is precisely for requesting (the Buddha). It is for the sake of enabling the world to obtain good results, this is the expedient of Mano-karma (mental action). The Bodhisattva's compassion is profound, and all actions performed are invariably for the sake of sentient beings. Therefore, now offering this offering is for the world to obtain goodness. Goodness refers to good causes, and the result is a happy outcome. Cunda (person's name) himself offers the offering, how can this enable the world to obtain good results? Because (his offering) accomplishes the Buddha, teaching others as he is himself, thus enabling the world to obtain it. 'Sacrificing the body' and below are the expedients of Kaya-karma (physical action). There are four kinds of deportment: walking, standing, sitting, and lying down. Now abandoning the sitting posture, he goes to where the Buddha is. Rising from the seat shows his abandonment (of the sitting posture). Exposing the right shoulder indicates that there is something to be done. The right knee touching the ground is explained with three meanings: first, the right knee is strong, kneeling can make people stable; second, the right knee is strong, rising and stopping are convenient; third, the right side is often restless, touching the ground can make it stable. Therefore, those who practice meditation should have their right hand and right foot below. Joining palms towards the Buddha is to focus the mind. Grieving and weeping, tears falling, he prays for the Buddha's compassion, pitying the world's long suffering, saddened by his own immersion in it, and because the Buddha is about to leave, he grieves and weeps. Prostrating at the Buddha's feet shows his utmost reverence. The head is one's own noble part, the feet are the Buddha's humble part, using the noble to touch the humble shows the extreme of respect. And reporting to the Buddha, formally requesting with his mouth. First requesting to receive the offering, just as the Kshatriya (ancient Indian caste) requests the Buddha to expound the Dharma. Although what I offer now is meager and lowly, I still request again to receive the offering. Requesting the offering is for seeking blessings, seeking wisdom relies on the Dharma, so next he requests the Dharma. Although he requested the offering before, he fears that the Tathagata will not accept it as before, so he requests again. In the previous request for the offering, the first part is for others, 'We from now on have no master' and below is the second part, for oneself. Regarding the part for others, first requesting to receive the offering, then showing what is to be done. The meaning of the text is clear and knowable. Regarding the part for oneself, first manifesting what is to be done, then requesting to receive the offering. To the left and right of the text, the sentences manifesting what is to be done are eight sentences respectively. The first six sentences say that there is no one (to help), the next sentence says that there is no Dharma (to rely on), and the last sentence is a concluding request. 'From now on without a master' means there is no place to escape from evil. Saying there are no relatives means there is no place to gather good deeds. Because there was a Buddha before, he says 'from now on'. 'Without salvation' means there is no protection.
無護明無主失。現惡無救。當惡無護。無歸無趣明無親失。始無所歸。終無所趣。此六無人。貧窮飢困明無善法。欲從如來求將來食。結己所求。以從今後無主親等。故從如來求將來食。供佛期果。說之為求。當來佛果濟己虛乏。就喻名食。又是現在施食家果。從因名食。上明所為。唯愿已下結請受供。唯是專義。專求受供。故曰唯愿。食竟取滅。名后涅槃。純陀今者非直獻供。亦欲請住。何故言中聽佛涅槃。事不併說。且乞受供。蒙受供已然後請住。又復純陀為佛將滅。最後獻供不得請住。若請佛住不得為滅。請佛受供。下次請法。初先自為。拯及已下第二為他。與前左右。就自為中。初喻。次合。唯愿已下結請令說。喻中六句。如剎利等。是第一句。喻于自己求法之人。剎利王種。婆羅門者。凈行高良。毗舍中庶。首陀雜役。此四性中。趣舉一種貧者為喻。不具取四。人言舉此。為欲要請。佛若說法。我同剎利及婆羅門。佛若不說。我即同於毗舍首陀。若爾世人可得天雨。即名剎利及婆羅門。不得天雨。便為毗舍及與首陀。義無斯理。以貧窮故是第二句。喻已所乏。遠至他下是第三句。喻昔所作。純陀昔日舍邪歸正。邪正疏異。故名為遠。歸投佛法。名至他國。行因資果。名役力作。得好已下是第四句。喻己所有
【現代漢語翻譯】 現代漢語譯本 無護無明，無主失怙。現世遭惡，無人救助。未來遭惡，無人庇護。無所歸依，無所趣向，無明之人失去親人。起初無所歸依，最終無所趣向。這六種人如同無人照料一般，貧窮飢餓，因為沒有行善法。想要從如來處求得未來的食物，這是爲了滿足自己的需求，因為從今以後沒有可以依靠的主人和親人。所以才從如來處求得未來的食物，供養佛是爲了期盼得到佛果，這被稱作『求』。將來的佛果可以救濟自己的匱乏，用比喻來說就是『食物』。又是現在佈施食物的人家所得到的果報，從因上來說也稱為『食物』。上面說明了所求的目的，『唯愿』以下是總結並請求接受供養，這完全是專注的意義，專心請求接受供養，所以說『唯愿』。食物吃完后就進入涅槃，名為『后涅槃』。Chunda（純陀）現在不僅僅是獻上供養，也想請求佛住世。為什麼言語中聽到了佛要涅槃的事情呢？事情不一起說，先請求接受供養，蒙受供養之後再請求佛住世。而且Chunda（純陀）認為佛將要涅槃，最後獻上供養就不能請求佛住世了。如果請求佛住世，就不能說是要涅槃。先請求佛接受供養，下次再請求佛說法。最初是為自己，『拯及』以下第二部分是為他人。與前面左右相對。就為自己之中，先是比喻，然後是合喻。『唯愿』以下是總結並請求佛說法。比喻中有六句，『如剎利等』是第一句，比喻自己求法之人。剎利（Kshatriya）是王族，婆羅門（Brahmana）是清凈修行的高貴之人，毗舍（Vaishya）是平民，首陀（Shudra）是從事雜役之人。這四種姓中，只舉出一種貧窮的人作為比喻，不是全部都取。說人只舉出一種，是爲了要鄭重地請求。佛如果說法，我就如同剎利（Kshatriya）和婆羅門（Brahmana）；佛如果不說法，我就如同毗舍（Vaishya）和首陀（Shudra）。如果這樣，世人可以得到天雨，就稱為剎利（Kshatriya）和婆羅門（Brahmana），得不到天雨，就成為毗舍（Vaishya）和首陀（Shudra），義理上沒有這樣的道理。因為貧窮的緣故，這是第二句，比喻自己所缺乏的。『遠至他下』是第三句，比喻過去所作的。Chunda（純陀）過去捨棄邪道歸於正道，邪道和正道疏遠不同，所以名為『遠』。歸投佛法，名為『至他國』。修行因地，資助果地，名為『役力作』。『得好已下』是第四句，比喻自己所有。
【English Translation】 English version Without protection, obscured, without a master, lost. Experiencing evil now, without salvation. Facing evil in the future, without protection. Without refuge, without direction, the obscured lose their relatives. Initially without refuge, ultimately without direction. These six types of people are like those unattended, poor and hungry, because they lack virtuous deeds. Wanting to seek future sustenance from the Tathagata (如來, Thus Come One), this is to fulfill their own needs, because from now on there will be no master or relatives to rely on. Therefore, they seek future sustenance from the Tathagata (如來, Thus Come One), making offerings to the Buddha in hopes of attaining Buddhahood, which is called 'seeking'. The future Buddhahood can relieve their deficiencies, metaphorically referred to as 'food'. It is also the karmic reward of those who presently give food, also called 'food' from the perspective of cause. The above explains the purpose of seeking; 'May' below summarizes and requests acceptance of the offering, which is entirely a matter of focus, earnestly requesting acceptance of the offering, hence 'May'. After the food is consumed, entering Nirvana (涅槃, liberation), called 'Later Nirvana'. Chunda (純陀, name of a person) is not only offering sustenance now but also wants to request the Buddha to remain in the world. Why is the matter of the Buddha entering Nirvana (涅槃, liberation) mentioned? The matters are not discussed together; first, a request is made to accept the offering, and after receiving the offering, a request is made for the Buddha to remain. Moreover, Chunda (純陀, name of a person) believes that the Buddha is about to enter Nirvana (涅槃, liberation), and if the offering is made last, a request cannot be made for the Buddha to remain. If a request is made for the Buddha to remain, it cannot be said that he is about to enter Nirvana (涅槃, liberation). First, a request is made for the Buddha to accept the offering, and next, a request will be made for the Buddha to teach the Dharma (法, teachings). Initially, it is for oneself; 'Rescue and' below is the second part, for others. It is relatively opposite to the previous. Within the part for oneself, first is the metaphor, then the combined metaphor. 'May' below summarizes and requests the Buddha to teach the Dharma (法, teachings). There are six sentences in the metaphor; 'Like Kshatriyas (剎利, warrior caste) etc.' is the first sentence, a metaphor for oneself as a Dharma (法, teachings) seeker. Kshatriyas (剎利, warrior caste) are of royal lineage, Brahmanas (婆羅門, priestly caste) are pure practitioners of high virtue, Vaishyas (毗舍, merchant caste) are commoners, and Shudras (首陀, servant caste) are those who perform menial tasks. Among these four castes, only one, the poor, is taken as a metaphor, not all four. Saying that only one is mentioned is to earnestly request. If the Buddha teaches the Dharma (法, teachings), I will be like Kshatriyas (剎利, warrior caste) and Brahmanas (婆羅門, priestly caste); if the Buddha does not teach the Dharma (法, teachings), I will be like Vaishyas (毗舍, merchant caste) and Shudras (首陀, servant caste). If so, people can receive heavenly rain and be called Kshatriyas (剎利, warrior caste) and Brahmanas (婆羅門, priestly caste); if they do not receive heavenly rain, they become Vaishyas (毗舍, merchant caste) and Shudras (首陀, servant caste), which is not logically sound. Because of poverty, this is the second sentence, a metaphor for what one lacks. 'Far to other below' is the third sentence, a metaphor for past actions. Chunda (純陀, name of a person) abandoned the wrong path and returned to the right path in the past; the wrong path and the right path are distant and different, hence 'far'. Returning to the Buddha's Dharma (法, teachings), is called 'to another country'. Cultivating the cause, supporting the fruition, is called 'laboring'. 'Gaining good below' is the fourth sentence, a metaphor for what one possesses.
。無諸沙下是第五句。喻已所無。唯悕天下是第六句。喻己所求。閤中不次。而復不盡。先合後三。卻合初二。故云不次。第三不合故言不盡。先合第四。言調牛者。牒舉前喻。喻身口七。合之顯法。此明有行。純陀先來為優婆塞。除身三邪。離口四過。是其七也。良田平正。牒舉前喻。喻慧顯法。此明有解。純陀先來修習小解。能為大因。故名為田。正解不邪。稱曰平正。通則過去所修大解。斯名智慧。次合第五無諸沙等。牒舉前喻。喻除煩惱。合以顯法。純陀昔來所斷見惑。如彼沙鹵。所斷修惑如草株杌。亦可所斷四住之地如彼沙鹵。四住所起如草株杌。世尊已下合第六句。我今身有調牛良田牒前第四。除去株杌牒前第五。求法依此。所以牒之。唯悕已下正合第六。如來合天。甘露法雨合前雨也。約喻名法。名甘露雨。四姓我是合第一句。貧法財寶合第二句。上來合竟。唯愿哀愍除斷我貧。結請令說。上來自為。下明為他。拯猶濟也。因說廣濟。名拯無量苦惱眾生。下重請供。我供雖少。謙己供微。如下文說飯唯八斛。故言微少。所奉雖少。望得廣充。辨少兼多。是以言雖。問曰。純陀下為如來。莊嚴處所。令三千界如安樂國。應堪多辯。何故微少。釋言。純陀實能多辨。為欲寄少。顯示如來不思議力。令眾歸信
【現代漢語翻譯】 現代漢語譯本 『無諸沙下是第五句』，比喻已經沒有的東西。 『唯悕天下是第六句』，比喻自己所希望得到的東西。 『閤中不次，而復不盡』，先合併後面的三句，再合併最初的兩句，所以說『不次』。第三句沒有合併，所以說『不盡』。 先合併第四句，說『調牛』，這是重複之前的比喻，比喻身口七支，合併它們來彰顯佛法。這說明有修行。純陀之前作為優婆塞，去除身的三種邪行，遠離口的四種過失，這就是他所調伏的七支。 『良田平正』，重複之前的比喻，比喻智慧彰顯佛法。這說明有理解。純陀之前修習小的理解，能夠成為大的原因，所以稱為『田』。正確的理解不邪惡，稱為『平正』。通達過去所修的大的理解，這稱為智慧。 接著合併第五句『無諸沙等』，重複之前的比喻，比喻去除煩惱，合併它來彰顯佛法。純陀過去所斷的見惑，就像那些沙礫；所斷的修惑，就像草根樹樁。也可以說，所斷的四住地煩惱就像那些沙礫，四住地煩惱所產生的就像草根樹樁。 『世尊已下合第六句，我今身有調牛良田』，重複之前的第四句，『除去株杌』，重複之前的第五句，希望佛法依靠這些，所以重複它們。 『唯悕已下正合第六』，如來合併天，甘露法雨合併之前的雨。用比喻來命名佛法，名為甘露雨。『四姓我是合第一句，貧法財寶合第二句』，上面是合併完畢。 『唯愿哀愍除斷我貧』，總結並請求佛陀開示，消除斷除我的貧乏。上面是為自己，下面是為他人。 『拯猶濟也』，因為說法而廣泛救濟，名為『拯無量苦惱眾生』。 下面再次請求供養，『我供雖少』，謙虛地說自己的供養微薄，如下文所說飯只有八斛，所以說『微少』。所奉獻的雖然少，希望能夠廣泛地充滿，用少的來兼顧多的，因此說『雖』。 問：純陀為如來莊嚴處所，使三千大千世界如同安樂國一樣，應該能夠多做準備，為什麼說微少呢？ 解釋說：純陀實際上能夠多做準備，爲了用少的來顯示如來不可思議的力量，讓眾生歸信。
【English Translation】 English version 『No sand beneath』 is the fifth sentence, symbolizing what is already absent. 『Only hoping for the world』 is the sixth sentence, symbolizing what one desires. 『Combining them out of order, and yet not completely』 means first combining the last three sentences, then combining the first two, hence 『out of order.』 The third sentence is not combined, hence 『not completely.』 First combining the fourth sentence, saying 『tamed ox,』 this reiterates the previous metaphor, symbolizing the seven aspects of body and speech, combining them to reveal the Dharma. This indicates practice. Cunda, previously as a Upasaka, removed the three evil deeds of the body and abandoned the four faults of speech, these are the seven he has tamed. 『Good field, level and upright,』 reiterates the previous metaphor, symbolizing wisdom revealing the Dharma. This indicates understanding. Cunda previously cultivated small understanding, capable of becoming a great cause, hence called 『field.』 Correct understanding is not evil, called 『level and upright.』 Penetrating the great understanding cultivated in the past, this is called wisdom. Next combining the fifth sentence 『No sand beneath, etc.,』 reiterates the previous metaphor, symbolizing removing afflictions, combining it to reveal the Dharma. The delusions of views that Cunda previously severed are like those sands; the delusions of cultivation severed are like grass roots and stumps. Alternatively, the severed afflictions of the four abodes are like those sands, what arises from the four abodes are like grass roots and stumps. 『The World-Honored One below combines the sixth sentence, I now have a tamed ox and good field,』 reiterates the previous fourth sentence, 『removing stumps,』 reiterates the previous fifth sentence, hoping the Dharma relies on these, hence reiterating them. 『Only hoping below correctly combines the sixth,』 the Tathagata combines heaven, the nectar rain combines the previous rain. Using the metaphor to name the Dharma, named nectar rain. 『The four castes are me combines the first sentence, poor in Dharma wealth combines the second sentence,』 the above is the completion of combining. 『Only wishing for compassion to remove and sever my poverty,』 concludes and requests the Buddha to expound, eliminating and severing my poverty. The above is for oneself, the below is for others. 『Rescue is also to aid,』 because of the Dharma being spoken, widely aiding, named 『rescuing countless suffering beings.』 Below again requesting offerings, 『My offering is small,』 humbly saying one's offering is meager, as the text below says the rice is only eight hu, hence saying 『meager.』 What is offered, although small, hoping to widely fill, using the small to encompass the many, therefore saying 『although.』 Question: Cunda adorns the place for the Tathagata, making the three thousand great thousand worlds like the Land of Bliss, should be able to prepare much, why say meager? Explanation: Cunda actually is able to prepare much, in order to use the small to display the inconceivable power of the Tathagata, causing beings to return and believe.
。故下大眾見此神變。皆大歡喜。冀得充足。如來大眾申己廣意。冀猶望也。望以此食充足佛眾。如維摩詰取飯一缽望充一切。為此言者。欲使如來遂己心願。演少為多。令諸大眾睹佛神變。歡喜信樂。我今無主無親已下請佛哀受。此還牒上無主親等請佛憐愍。求佛深憐。乞同羅睺。羅睺是佛生身之子。慈愛深重。諸憐眾生。多取為類。下佛答之。爾時世尊舉酬答人。一切種智無上調御。舉酬答德。於一切法種別而知。名一切智。自調調他。調御中極。名無上調御。別即種智。是能說德。無上調御是受供德。自調心故。能受物養。通則義等。一切智故。能為說法。能受其供。並知說時。及與受時。無上調故。能調眾生。為之說法。為之受供。告純陀下明酬答詞。先總嘆善所請事好。是故言善。哉是助詞。由請契當。重言以嘆。下正答之。先許說法。后許受供。何故與前請詞不次。良以純陀意專獻供。故先請受。佛意在法。故先說法。我今為汝除斷貧窮。對上請中唯愿哀愍除斷我貧。由說得果。故斷貧窮。此明所去。無上法雨雨汝身田。對上請中唯悕法雨。依前身口七支授法。名雨汝身。依前智慧良田授法。名雨汝田。約喻名法。是故名雨。由說起彼法身種子。名生法芽。此明所與。許受供中。汝今於我欲求壽等。牒其
【現代漢語翻譯】 故此下，大眾見到這神奇的變化，都非常歡喜，希望能夠得到滿足。如來大眾申述自己的心意，希望能夠以此食物充足佛陀的大眾，就像維摩詰取一缽飯希望能夠充滿一切一樣。說這些話的人，是想讓如來成遂自己的心願，將少變多，讓大眾看到佛的神變，歡喜信樂。『我今無主無親』以下，是請求佛陀哀憐接受供養。這是再次強調上面所說的無主無親等情況，請求佛陀憐憫，求佛陀深深憐憫，希望能夠像羅睺羅一樣得到佛陀的慈愛。羅睺羅（Rāhula，佛陀的親生兒子）是佛陀親生的兒子，佛陀對他的慈愛非常深重。佛陀憐憫眾生，多取羅睺羅作為例子。下面是佛陀的回答。爾時，世尊舉起酬答之人，他是一切種智（sarva-jñāna，對一切事物種類差別的智慧）的擁有者，是無上調御（anuttara-puruṣa-damya-sārathi，能夠調伏一切眾生，達到最高境界的調御者）。這裡讚揚了佛陀酬答的功德。對於一切法的種類差別都能夠知曉，所以名為一切智。能夠自我調伏，也能夠調伏他人，在調御之中達到極致，所以名為無上調御。『別』就是種智，是能說的功德；無上調御是接受供養的功德。因為能夠自我調伏內心，所以能夠接受供養。從普遍意義上來說，意義是相等的。因為具有一切智，所以能夠說法，能夠接受供養，並且知道說法的時間和接受供養的時間。因為是無上調御，所以能夠調伏眾生，為他們說法，為他們接受供養。『告純陀下』，說明酬答的言辭。首先總的讚歎所請求的事情很好，所以說『善哉』。『哉』是助詞。因為所請之事契合時機，所以重複讚歎。下面正式回答。先是答應說法，后是答應接受供養。為什麼與前面請求的次序不同呢？因為純陀（Cunda）的心意專注于獻供，所以先請求接受供養；佛陀的心意在於說法，所以先說法。『我今為汝除斷貧窮』，對應上面請求中『唯愿哀愍除斷我貧』。因為說法能夠得到果報，所以能夠斷除貧窮。這是說明所要去除的。『無上法雨雨汝身田』，對應上面請求中『悕求法雨』。依照前面的身口七支來傳授佛法，名為『雨汝身』；依照前面的智慧良田來傳授佛法，名為『雨汝田』。用法來比喻，所以稱為『雨』。因為說法能夠生起法身的種子，所以名為『生法芽』。這是說明所要給予的。『許受供中，汝今於我欲求壽等』，這是重複純陀 現代漢語譯本 English version Therefore, when the assembly saw this divine transformation, they were all greatly delighted and hoped to be satisfied. The assembly of the Tathāgata expressed their intentions, hoping to satisfy the Buddha's assembly with this food, just as Vimalakirti (維摩詰) took a bowl of rice hoping to fill everything. Those who say these words want the Tathāgata to fulfill their wishes, transforming the little into much, so that the assembly can witness the Buddha's divine transformation, rejoice, and have faith. 'I am now without a master or relatives' and below, is a request for the Buddha to have compassion and accept the offering. This is a reiteration of the aforementioned situation of being without a master or relatives, requesting the Buddha's compassion, seeking the Buddha's deep compassion, hoping to be loved like Rāhula (羅睺羅). Rāhula (羅睺羅, Buddha's biological son) is the Buddha's biological son, and the Buddha's love for him is very deep. The Buddha's compassion for sentient beings often takes Rāhula as an example. The following is the Buddha's response. At that time, the World-Honored One raised up the person to be answered, he is the possessor of all-knowing wisdom (sarva-jñāna, wisdom regarding the differences in all kinds of things), the unsurpassed tamer (anuttara-puruṣa-damya-sārathi, one who can tame all beings and reach the highest state of taming). Here, the merits of the Buddha's response are praised. He knows the differences in all dharmas, so he is called all-knowing. He can tame himself and others, reaching the extreme in taming, so he is called the unsurpassed tamer. 'Difference' is all-knowing wisdom, which is the merit of being able to speak; the unsurpassed tamer is the merit of receiving offerings. Because he can tame his own mind, he can accept offerings. In a general sense, the meanings are equal. Because he has all-knowing wisdom, he can speak the Dharma, accept offerings, and know the time to speak and the time to receive offerings. Because he is the unsurpassed tamer, he can tame sentient beings, speak the Dharma for them, and accept offerings for them. 'Telling Cunda below' explains the words of response. First, he generally praises that the requested matter is good, so he says 'good'. 'Zai' is an auxiliary word. Because the request is timely, it is praised repeatedly. The following is the formal answer. First, he agrees to speak the Dharma, and then he agrees to accept the offering. Why is the order different from the previous request? Because Cunda's (純陀) intention is focused on offering, so he first requests to accept the offering; the Buddha's intention is to speak the Dharma, so he speaks the Dharma first. 'I will now remove and cut off poverty for you', corresponding to the request above, 'I only wish for compassion to remove and cut off my poverty'. Because speaking the Dharma can obtain rewards, poverty can be cut off. This explains what is to be removed. 'The unsurpassed Dharma rain will rain on your body field', corresponding to the request above, 'hoping for the Dharma rain'. According to the previous seven limbs of body and mouth to transmit the Dharma, it is called 'raining on your body'; according to the previous field of wisdom to transmit the Dharma, it is called 'raining on your field'. Using Dharma as a metaphor, it is called 'rain'. Because speaking the Dharma can give rise to the seed of the Dharma body, it is called 'giving rise to the sprout of Dharma'. This explains what is to be given. 'In accepting the offering, you now seek longevity from me, etc.', this is repeating Cunda's English translation line 1 English translation line 2
【English Translation】 Therefore, when the assembly saw this divine transformation, they were all greatly delighted and hoped to be satisfied. The assembly of the Tathāgata expressed their intentions, hoping to satisfy the Buddha's assembly with this food, just as Vimalakirti (維摩詰) took a bowl of rice hoping to fill everything. Those who say these words want the Tathāgata to fulfill their wishes, transforming the little into much, so that the assembly can witness the Buddha's divine transformation, rejoice, and have faith. 'I am now without a master or relatives' and below, is a request for the Buddha to have compassion and accept the offering. This is a reiteration of the aforementioned situation of being without a master or relatives, requesting the Buddha's compassion, seeking the Buddha's deep compassion, hoping to be loved like Rāhula (羅睺羅). Rāhula (羅睺羅, Buddha's biological son) is the Buddha's biological son, and the Buddha's love for him is very deep. The Buddha's compassion for sentient beings often takes Rāhula as an example. The following is the Buddha's response. At that time, the World-Honored One raised up the person to be answered, he is the possessor of all-knowing wisdom (sarva-jñāna, wisdom regarding the differences in all kinds of things), the unsurpassed tamer (anuttara-puruṣa-damya-sārathi, one who can tame all beings and reach the highest state of taming). Here, the merits of the Buddha's response are praised. He knows the differences in all dharmas, so he is called all-knowing. He can tame himself and others, reaching the extreme in taming, so he is called the unsurpassed tamer. 'Difference' is all-knowing wisdom, which is the merit of being able to speak; the unsurpassed tamer is the merit of receiving offerings. Because he can tame his own mind, he can accept offerings. In a general sense, the meanings are equal. Because he has all-knowing wisdom, he can speak the Dharma, accept offerings, and know the time to speak and the time to receive offerings. Because he is the unsurpassed tamer, he can tame sentient beings, speak the Dharma for them, and accept offerings for them. 'Telling Cunda below' explains the words of response. First, he generally praises that the requested matter is good, so he says 'good'. 'Zai' is an auxiliary word. Because the request is timely, it is praised repeatedly. The following is the formal answer. First, he agrees to speak the Dharma, and then he agrees to accept the offering. Why is the order different from the previous request? Because Cunda's (純陀) intention is focused on offering, so he first requests to accept the offering; the Buddha's intention is to speak the Dharma, so he speaks the Dharma first. 'I will now remove and cut off poverty for you', corresponding to the request above, 'I only wish for compassion to remove and cut off my poverty'. Because speaking the Dharma can obtain rewards, poverty can be cut off. This explains what is to be removed. 'The unsurpassed Dharma rain will rain on your body field', corresponding to the request above, 'hoping for the Dharma rain'. According to the previous seven limbs of body and mouth to transmit the Dharma, it is called 'raining on your body'; according to the previous field of wisdom to transmit the Dharma, it is called 'raining on your field'. Using Dharma as a metaphor, it is called 'rain'. Because speaking the Dharma can give rise to the seed of the Dharma body, it is called 'giving rise to the sprout of Dharma'. This explains what is to be given. 'In accepting the offering, you now seek longevity from me, etc.', this is repeating Cunda's
所求。名前所求。將來之食為壽命等。我當說下正許受供。由佛受供令彼得果。是故云施。常田植福。得報不遷。是以言常。壽命色等是其果體。現在施食能令受者得其壽命。色力安辯。五事利益。故於未來還得此果。何以下釋。初先徴問。問有兩意。一問行因。自能得果。我以何故云言施汝。二問五果。是有為法。我以何故言施汝常。下別釋之。先解施常。釋意如何。由我常故。能施汝常。然今文中但解佛常。佛常既成。彼常自顯。不勞更辯。問曰。何不望直就彼所得解常。乃就佛乎。釋云。彼常當來未現。冥冥難彰。故就佛論。佛常為昔。權跡所隱。今須拂權以顯其實。故約二時無差以顯呼言純陀。起發其心。施食有二。果報無差。正解常義。施食有二。文少難解。若具應言受施食人有二。翻者為欲四字成文。略去初受。此云何知。下就受者以辯二故。果無差者。拂權顯實。隨化以論。前受施時是因非果。后受施時是果非因。因果兩差。即是無常。據實。二時無非佛果。果報無差。所以是常。問曰。上言此段因於純陀獻供。明佛無待。故名為常。今以何故無差釋常。釋言。無差猶是無待。今昔兩時並無假待。故曰無差。下辨二相。先問。后辯。一者受已得菩提者。未成佛前。先受二女所奉乳糜。然後成佛。阿耨菩
【現代漢語翻譯】 現代漢語譯本：所求。名為所求（指所希望得到的東西）。將來的食物、壽命等等。我應當宣說並允許接受供養。由於佛陀接受供養，使他們得到果報。所以稱為『施』。如同在肥沃的田地裡種植福報，得到的果報不會改變，因此稱為『常』。壽命、容色等是其果報的體現。現在佈施食物能使接受者獲得壽命、容色、力量、安樂和辯才這五種利益。所以在未來還能獲得這樣的果報。下面進行解釋。首先提出問題，問題包含兩層意思：一是問行為本身就能得到果報，我為什麼還要說是我佈施給你？二是問五種果報是有為法，我為什麼還要說我佈施給你的是常？下面分別解釋。先解釋『施常』。解釋的含義是什麼？因為我是常，所以能佈施給你常。然而現在的經文中只解釋了佛是常，佛是常的道理成立了，他們是常的道理自然就顯現了，不需要再多加辯論。有人問：為什麼不直接就他們所得到的來解釋『常』，而要就佛來解釋呢？解釋說：他們所得到的『常』是未來的，還沒有顯現，難以彰顯，所以就佛來論述。佛的『常』是過去的，權宜之跡所隱藏的，現在需要拂去權宜之跡來顯明其實質，所以用兩個時間段沒有差別來顯明。呼喚純陀（Cunda，人名），是爲了啓發他的心。佈施食物有兩次，果報沒有差別，這是正確地解釋『常』的含義。佈施食物有兩次，文字簡略難以理解，如果完整地說，應該說接受佈施食物的人有兩次。翻譯的人爲了使四個字成文，省略了『初受』。這怎麼知道呢？下面就接受者來辨別兩次的緣故。果報沒有差別，是拂去權宜之跡，隨順教化來論述。前一次接受佈施時是因而不是果，后一次接受佈施時是果而不是因。因果兩次有差別，就是無常。從實證的角度來說，兩次都沒有不是佛果的，果報沒有差別，所以是常。有人問：上面說這段經文是因為純陀（Cunda）獻供，說明佛陀沒有依賴，所以稱為『常』。現在為什麼用沒有差別來解釋『常』呢？解釋說：沒有差別仍然是沒有依賴。過去和現在兩個時間段都沒有假借依賴，所以說沒有差別。下面辨別兩種情況。先提問，后辨別。一是接受供養后得到菩提（Bodhi，覺悟）的人，在沒有成佛之前，先接受了兩位女子所供養的乳糜，然後才成佛，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 English version: Sought for. Named 'sought for' (referring to what is hoped to be obtained). Future food, lifespan, and so on. I should declare and permit the acceptance of offerings. Because the Buddha accepts offerings, it enables them to obtain the fruit. Therefore, it is called 'giving' (施, shi). Like planting blessings in fertile fields, the fruit obtained will not change; therefore, it is called 'constant' (常, chang). Lifespan, complexion, and so on are the embodiment of its fruit. Giving food now can enable the receiver to obtain these five benefits: lifespan, complexion, strength, peace, and eloquence. Therefore, in the future, one can still obtain this fruit. The following is an explanation. First, a question is raised, containing two meanings: first, asking whether the action itself can obtain the fruit, why do I say that I give it to you? Second, asking whether the five fruits are conditioned dharmas, why do I say that what I give to you is constant? The following explains separately. First, explain 'giving constancy'. What is the meaning of the explanation? Because I am constant, I can give you constancy. However, the current text only explains that the Buddha is constant. Once the principle of the Buddha's constancy is established, the principle of their constancy will naturally manifest, without needing further debate. Someone asks: Why not directly explain 'constancy' based on what they obtain, but instead explain it based on the Buddha? The explanation says: Their obtained 'constancy' is in the future, not yet manifested, and difficult to reveal, so it is discussed based on the Buddha. The Buddha's 'constancy' is in the past, hidden by expedient traces. Now, it is necessary to brush away the expedient traces to reveal its essence, so it is manifested by the lack of difference between the two time periods. Calling out to Cunda (純陀), is to inspire his mind. There are two instances of giving food, and the fruit is without difference. This is the correct explanation of the meaning of 'constancy'. There are two instances of giving food, the text is brief and difficult to understand. If stated completely, it should be said that there are two instances of people receiving the food offering. The translator, in order to make it four characters, omitted 'first receiving'. How is this known? The following uses the receiver to distinguish the reason for the two instances. The fruit is without difference, which is to brush away the expedient traces and discuss it according to the teachings. The first time of receiving the offering is the cause and not the fruit, the second time of receiving the offering is the fruit and not the cause. The cause and fruit are different in the two instances, which is impermanence. From the perspective of realization, neither of the two instances is not the Buddha's fruit. The fruit is without difference, so it is constant. Someone asks: Above it was said that this passage is because Cunda (純陀) made an offering, explaining that the Buddha is without dependence, so it is called 'constant'. Why is 'constancy' now explained by the lack of difference? The explanation says: The lack of difference is still without dependence. Neither the past nor the present time period has borrowed dependence, so it is said to be without difference. The following distinguishes two situations. First, ask, then distinguish. One is the person who obtained Bodhi (菩提) after receiving the offering. Before becoming a Buddha, he first received the milk porridge offered by two women, and then became a Buddha, attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).
【English Translation】 English version: Sought for. Named 'sought for' (referring to what is hoped to be obtained). Future food, lifespan, and so on. I should declare and permit the acceptance of offerings. Because the Buddha accepts offerings, it enables them to obtain the fruit. Therefore, it is called 'giving' (Shi). Like planting blessings in fertile fields, the fruit obtained will not change; therefore, it is called 'constant' (Chang). Lifespan, complexion, and so on are the embodiment of its fruit. Giving food now can enable the receiver to obtain these five benefits: lifespan, complexion, strength, peace, and eloquence. Therefore, in the future, one can still obtain this fruit. The following is an explanation. First, a question is raised, containing two meanings: first, asking whether the action itself can obtain the fruit, why do I say that I give it to you? Second, asking whether the five fruits are conditioned dharmas, why do I say that what I give to you is constant? The following explains separately. First, explain 'giving constancy'. What is the meaning of the explanation? Because I am constant, I can give you constancy. However, the current text only explains that the Buddha is constant. Once the principle of the Buddha's constancy is established, the principle of their constancy will naturally manifest, without needing further debate. Someone asks: Why not directly explain 'constancy' based on what they obtain, but instead explain it based on the Buddha? The explanation says: Their obtained 'constancy' is in the future, not yet manifested, and difficult to reveal, so it is discussed based on the Buddha. The Buddha's 'constancy' is in the past, hidden by expedient traces. Now, it is necessary to brush away the expedient traces to reveal its essence, so it is manifested by the lack of difference between the two time periods. Calling out to Cunda (純陀), is to inspire his mind. There are two instances of giving food, and the fruit is without difference. This is the correct explanation of the meaning of 'constancy'. There are two instances of giving food, the text is brief and difficult to understand. If stated completely, it should be said that there are two instances of people receiving the food offering. The translator, in order to make it four characters, omitted 'first receiving'. How is this known? The following uses the receiver to distinguish the reason for the two instances. The fruit is without difference, which is to brush away the expedient traces and discuss it according to the teachings. The first time of receiving the offering is the cause and not the fruit, the second time of receiving the offering is the fruit and not the cause. The cause and fruit are different in the two instances, which is impermanence. From the perspective of realization, neither of the two instances is not the Buddha's fruit. The fruit is without difference, so it is constant. Someone asks: Above it was said that this passage is because Cunda (純陀) made an offering, explaining that the Buddha is without dependence, so it is called 'constant'. Why is 'constancy' now explained by the lack of difference? The explanation says: The lack of difference is still without dependence. Neither the past nor the present time period has borrowed dependence, so it is said to be without difference. The following distinguishes two situations. First, ask, then distinguish. One is the person who obtained Bodhi (菩提) after receiving the offering. Before becoming a Buddha, he first received the milk porridge offered by two women, and then became a Buddha, attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).
提是外國語。此云無上正真正道。阿之言無。耨多羅言上。三之言正。藐之言真。三複名正。菩提名道。二者受已入于涅槃。指今所受。上來解常。下釋施義。我今受汝最後供養。令汝具檀未來得果。故名為施。此是法施。非余施也。上來因請略開常法。自下第二因純陀設難。廣解常義。純陀先難無差之言乖昔所聞。是以難之。如佛所說二施果報無差不然。牒以總非。何以故下廣顯不然。先自徴責。我以何故道佛不然。下舉五事難破無差。成前不然。一就田為難。第二就人。第三就身。第四就因。第五就緣。受施是田。故先就田。田者是人。故次就人。人必有體。故次約身。身必有本。故次就因。身有假藉。故次就緣。此五難中例應有三。一彰昔異今。二明今異昔。三結破無差。然今文中有具不具。就初田中。但有前二。初彰昔異今。先受施者煩惱未盡。斷德不成。未成種智。智德未備。未能令生具足檀者。生福不勝。二明今異昔。后受施者煩惱已盡。明斷德成。已成種智。明智德備。令生具足。明生福勝。三應結破。文中略無。第二人中亦應具三。文但有二。初言先受。直是眾生。彰昔異今。前受施時生死未盡。猶是眾多生死所攝。故名眾生。二后受下明今異昔。如下文中。天有五種。一是世天。大智論中名假號天
【現代漢語翻譯】 現代漢語譯本 提是外國語。此云無上正真正道（Anuttara-samyak-sambodhi）。阿（A）之言無。耨多羅（nuttara）言上。三（sam）之言正。藐（myak）之言真。三複名正。菩提（bodhi）名道。二者受已入于涅槃（Nirvana）。指今所受。上來解常。下釋施義。我今受汝最後供養。令汝具檀未來得果。故名為施。此是法施。非余施也。上來因請略開常法。自下第二因純陀（Chunda）設難。廣解常義。純陀先難無差之言乖昔所聞。是以難之。如佛所說二施果報無差不然。牒以總非。何以故下廣顯不然。先自徴責。我以何故道佛不然。下舉五事難破無差。成前不然。一就田為難。第二就人。第三就身。第四就因。第五就緣。受施是田。故先就田。田者是人。故次就人。人必有體。故次約身。身必有本。故次就因。身有假藉。故次就緣。此五難中例應有三。一彰昔異今。二明今異昔。三結破無差。然今文中有具不具。就初田中。但有前二。初彰昔異今。先受施者煩惱未盡。斷德不成。未成種智。智德未備。未能令生具足檀者。生福不勝。二明今異昔。后受施者煩惱已盡。明斷德成。已成種智。明智德備。令生具足。明生福勝。三應結破。文中略無。第二人中亦應具三。文但有二。初言先受。直是眾生。彰昔異今。前受施時生死未盡。猶是眾多生死所攝。故名眾生。二后受下明今異昔。如下文中。天有五種。一是世天。大智論中名假號天。
【English Translation】 English version 'Ti' is a foreign word. This translates to Anuttara-samyak-sambodhi (無上正真正道). 'A' (阿) means 'no'. 'Nuttara' (耨多羅) means 'supreme'. 'Sam' (三) means 'right'. 'Myak' (藐) means 'true'. 'Sam' is again 'right'. 'Bodhi' (菩提) means 'path'. The two have already entered Nirvana (涅槃). This refers to what is being received now. The above explains permanence. The following explains the meaning of giving. I now receive your last offering, so that you may fully give and obtain future results. Therefore, it is called giving. This is Dharma giving, not other giving. The above briefly opens the permanent Dharma due to the request. From here, the second part is Chunda (純陀) posing difficulties, extensively explaining the meaning of permanence. Chunda first questions that the words 'no difference' contradict what was previously heard. Therefore, he raises this difficulty. It is not true that the Buddha said the results of two givings are no different. He rejects it in general. Why? The following extensively shows why it is not true. First, he questions himself. Why do I say the Buddha is not true? The following raises five points to refute 'no difference', establishing the previous rejection. First, he raises difficulty based on the field. Second, based on the person. Third, based on the body. Fourth, based on the cause. Fifth, based on the condition. Receiving giving is the field. Therefore, he first focuses on the field. The field is the person. Therefore, he next focuses on the person. A person must have a body. Therefore, he next focuses on the body. The body must have a root. Therefore, he next focuses on the cause. The body has dependencies. Therefore, he next focuses on the condition. Among these five difficulties, there should be three examples. First, showing the difference between the past and the present. Second, clarifying the difference between the present and the past. Third, concluding and refuting 'no difference'. However, the current text has completeness and incompleteness. Regarding the initial field, there are only the first two. First, showing the difference between the past and the present. Those who received giving in the past had not exhausted their afflictions. Their virtue of cutting off had not been accomplished. They had not achieved omniscience. Their virtue of wisdom was not complete. They could not enable those who give fully to generate superior blessings. Second, clarifying the difference between the present and the past. Those who receive giving later have exhausted their afflictions. It is clear that the virtue of cutting off has been accomplished. They have already achieved omniscience. It is clear that the virtue of wisdom is complete. Enabling them to give fully clearly generates superior blessings. Third, there should be a conclusion and refutation. It is omitted in the text. In the second part, regarding the person, there should also be three examples. The text only has two. First, it says 'those who received earlier' are directly sentient beings, showing the difference between the past and the present. When they received giving in the past, their cycle of birth and death had not ended. They were still encompassed by numerous cycles of birth and death. Therefore, they are called sentient beings. Second, 'those who receive later' clarifies the difference between the present and the past, as in the following text. There are five types of heavens. The first is the worldly heaven. In the Mahaprajnaparamita Shastra, it is called a nominal heaven.
。謂世人王名為天子。或雲天王。二者生天。從四天王乃至非想。三者凈天。從須陀洹乃至辟支。四者義天。從初地上乃至法雲諸菩薩等解達空義。故名義天。五第一義天。謂佛如來見性窮極。名第一義佛于如是五天之中。最為上天。名天中天。三應結破。文略無也。就難身中文具有三。一彰昔異今。先受施者是雜食身。約緣辯身。煩惱身者約因辯身。從煩惱生。生煩惱故。是後邊身。無常身者當相辯身。後邊簡前。生死之窮。故曰後邊。無常異后。遷機未息。故名無常。二明今異昔。后受施者無煩惱身。翻前煩惱。金剛別論。非是翻前。其身難壞。故如金剛。法身翻前雜食之身。諸功德法整合佛身。故名法身。常翻無常。無邊翻邊。問曰。純陀難破無差成佛無常。今言如來后受施時。法身常身無邊身等。已知佛常。何須更難。釋言。純陀道佛常者。一得不退。故名為常。非是凝然。故得為難。亦可純陀且縱佛常令與昔差。今昔既差。還是無常。難意如是。三云何下結破無差。就因難中文亦有三。一彰昔異今。先受施者未具檀等明行未圓。六度之義廣如別章。唯得肉下彰解不具。何故五眼乃名為解。於五眼中佛慧法眼。是智解故。五眼之義亦如別章。於五眼中。肉眼為始。天眼為次。慧眼第三。法眼第四。佛眼第五。
【現代漢語翻譯】 現代漢語譯本 所謂世間人王被稱為天子，或者稱為天王。這兩種都屬於生天，從四天王天一直到非想非非想處天。第三種是凈天，從須陀洹（Sotapanna，入流果）一直到辟支佛（Pratyekabuddha，緣覺）。第四種是義天，從初地菩薩一直到法雲地菩薩等，他們理解通達空性的道理，所以稱為義天。第五種是第一義天，指的是佛陀如來，他們見性達到窮盡，稱為第一義天。在這樣的五天之中，佛陀是最為至上的天，所以稱為天中天。 『三應結破』的文句在此省略了。就『難身』（對佛身的詰難）文中，具有三種含義：一是彰顯過去與現在的不同。先前接受供養的是雜食之身，這是從因緣的角度來辨別佛身。煩惱之身是從因的角度來辨別佛身，因為從煩惱產生，也產生煩惱，所以是後邊之身。無常之身是從現象的角度來辨別佛身，『後邊』是爲了簡別先前，是生死的終結，所以說是『後邊』。『無常』不同於『後邊』，因為遷變的機能沒有停止，所以稱為『無常』。二是說明現在與過去的不同。後來接受供養的是沒有煩惱之身，這是對治先前的煩惱。金剛之身在其他論述中有所區別，並非是翻轉先前的煩惱之身，而是指佛身難以破壞，所以像金剛一樣。法身是翻轉先前的雜食之身，因為各種功德法聚集而成佛身，所以稱為法身。『常』是翻轉『無常』，『無邊』是翻轉『有邊』。問題是：純陀（Cunda）說佛陀難以破壞，沒有差別，成就佛果，是無常的。現在說如來後來接受供養時，具有法身、常身、無邊身等，已經知道佛陀是常住的，為什麼還需要詰難？解釋說：純陀所說的佛陀是常住的，是因為證得不退轉的境界，所以稱為常住，並非是凝然不變的。因此可以進行詰難。也可以說，純陀姑且縱容佛陀是常住的，但要使其與過去有所差別。既然現在與過去有差別，那麼還是無常的。詰難的用意是這樣的。三是『云何下結破無差』，總結如何破除沒有差別。就『因難』（對佛因的詰難）文中，也有三種含義：一是彰顯過去與現在的不同。先前接受供養的人，沒有具足佈施等，修行沒有圓滿，六度的含義廣泛，如同其他章節所說。只有『唯得肉』以下，彰顯理解不具足。為什麼五眼才能稱為理解？在五眼中，佛慧法眼是智慧的理解。五眼的含義也如同其他章節所說。在五眼中，肉眼是最初的，天眼是其次的，慧眼是第三，法眼是第四，佛眼是第五。
【English Translation】 English version Those who are called kings of the world are called 'Tianzi' (Son of Heaven) or 'Tianwang' (Heavenly King). Both of these are born in heavens, from the Four Heavenly Kings up to the Neither Perception nor Non-Perception realm. The third is 'Jingtian' (Pure Heaven), from Sotapanna (入流果, Stream-enterer) up to Pratyekabuddha (辟支佛, Solitary Buddha). The fourth is 'Yitian' (Righteous Heaven), from the first Bhumi (初地, Ground) Bodhisattva up to the Dharma Cloud Bhumi Bodhisattvas, who understand and penetrate the meaning of emptiness, hence called 'Yitian'. The fifth is 'First Righteous Heaven', referring to the Tathagata Buddha, who sees the nature to its ultimate extent, called the 'First Righteous Heaven'. Among these five heavens, the Buddha is the most supreme, hence called the 'Teacher of Gods and Humans'. The sentences of 'Three should conclude and break' are omitted here. In the text of 'Difficult Body' (詰難身, questioning the Buddha's body), there are three meanings: First, to highlight the difference between the past and the present. The one who received offerings earlier was the body of mixed food, which is to distinguish the body from the perspective of conditions. The body of afflictions is to distinguish the body from the perspective of cause, because it arises from afflictions and also generates afflictions, so it is the body of the later side. The impermanent body is to distinguish the body from the perspective of phenomena. 'Later side' is to distinguish the previous, it is the end of birth and death, so it is called 'later side'. 'Impermanent' is different from 'later side', because the function of change has not stopped, so it is called 'impermanent'. Second, to explain the difference between the present and the past. The one who received offerings later is the body without afflictions, which is to counteract the previous afflictions. The Vajra body is different in other discussions, it is not to reverse the previous body of afflictions, but refers to the Buddha's body being difficult to destroy, so it is like Vajra. The Dharma body is to reverse the previous body of mixed food, because various meritorious dharmas gather to form the Buddha's body, so it is called the Dharma body. 'Permanent' is to reverse 'impermanent', 'boundless' is to reverse 'bounded'. The question is: Cunda (純陀) said that the Buddha is difficult to destroy, without difference, achieves Buddhahood, is impermanent. Now it is said that when the Tathagata later receives offerings, he has the Dharma body, permanent body, boundless body, etc., and it is already known that the Buddha is permanent, why is there still a need to question? The explanation is: What Cunda said about the Buddha being permanent is because he has attained the state of non-retrogression, so it is called permanent, not that it is solidified and unchanging. Therefore, it can be questioned. It can also be said that Cunda may as well indulge the Buddha as permanent, but make it different from the past. Since there is a difference between the present and the past, then it is still impermanent. The intention of the questioning is like this. Third, 'How to conclude and break without difference', summarize how to break the absence of difference. In the text of 'Difficult Cause' (對佛因的詰難, questioning the Buddha's cause), there are also three meanings: First, to highlight the difference between the past and the present. The one who received offerings earlier did not have generosity, etc., and the practice was not complete. The meaning of the Six Paramitas is broad, as described in other chapters. Only 'only get meat' below, highlighting the understanding is not complete. Why can the five eyes be called understanding? Among the five eyes, the Buddha's wisdom Dharma eye is the understanding of wisdom. The meaning of the five eyes is also as described in other chapters. Among the five eyes, the flesh eye is the first, the heavenly eye is the second, the wisdom eye is the third, the Dharma eye is the fourth, and the Buddha eye is the fifth.
於此五中。肉眼先有。故云唯得。餘四修起。爾時未得。就未得中。天眼凡法。今廢不論。餘三聖智。今此辯之。就此三中。從下向上。應當說言未得慧眼乃至佛眼。今此文中。從上向下。是故說言未得佛眼乃至慧眼。越法名乃。此約三乘別教言耳。據實菩薩亦分具五眼。二明今異昔。后受施者已具檀等明其行圓。以此諸度修在菩薩。成在佛故。具佛眼等彰其解具。就聖眼中從上向下。故云具佛乃至慧眼。天肉不論。三云何下結破無差。就緣難中文亦有三。初言先受入腹消等彰昔異今。二后受已下明今異昔。無五果者。無食所成色力壽等五事果也。三云何下結破無差。下佛釋難。與問不次。初先就身釋成無差。第二就因。第三就人。第四就田。第五就緣。身是德體。故先就之。身必有本。故次就因。身能成人。故次就人。身能受供。故次就田。身有假待。故次就緣。就此五中例應有三。一彰昔同今。二明今同昔。三結成無差。然今文中有無不等。就初身中但有前一。無後兩句。文顯可知。第二因中亦應具三。文中但有第一第三。略無第二。就初段中。釋難不盡。云何不盡。向前難中。言先受施。六度不具。五眼不足。今但釋眼。六度不論。就五眼中但釋佛眼。餘四不解。故云不盡。一義既通。余類可知。故不具釋。云
【現代漢語翻譯】 現代漢語譯本 在此五種眼（五眼：肉眼、天眼、慧眼、法眼、佛眼）中，肉眼是先有的，所以說『唯得』。其餘四種眼是修習而得，在修習時還未得到。在未得到的眼中，天眼屬於凡夫俗法，現在廢而不論。其餘三種聖智之眼，現在在此辨析。在這三種眼中，從下向上，應當說未得慧眼乃至佛眼。現在這段經文中，是從上向下，所以說未得佛眼乃至慧眼。這種超越常規的說法，是針對三乘別教而言的。實際上，菩薩也分具五眼。 二、說明現在與過去的不同。後來接受佈施的人已經具備佈施等功德，表明他的修行圓滿。因為這些度（六度：佈施、持戒、忍辱、精進、禪定、般若）的修習在於菩薩，成就於佛，所以具備佛眼等，彰顯他的解悟具足。就聖眼而言，是從上向下，所以說具備佛眼乃至慧眼。天眼和肉眼不在此討論。 三、『云何下』總結並破斥沒有差別的觀點。就緣起方面的詰難，文中也有三個部分。首先，『先受入腹消等』，彰顯過去與現在的不同。其次，『后受已下』，說明現在與過去的不同。『無五果者』，是沒有食物所成的色、力、壽等五種果報。 三、『云何下』總結並破斥沒有差別的觀點。下面佛陀解釋詰難，與提問的順序不一致。首先就身體解釋，成就沒有差別。第二就因，第三就人，第四就田（福田），第五就緣。身體是功德的載體，所以先就身體解釋。身體必定有根本，所以其次就因。身體能夠成就人，所以其次就人。身體能夠接受供養，所以其次就田。身體有假借依賴，所以其次就緣。就這五方面而言，應該有三種說法。一是彰顯過去與現在相同，二是說明現在與過去相同，三是總結成就沒有差別。然而現在文中，有無並不相同。就最初的身體方面而言，只有前一種說法，沒有後兩種說法。文意顯而易見。第二因方面也應該具備三種說法，文中只有第一和第三種，省略了第二種。就第一段而言，解釋詰難並不完全。為什麼說不完全？因為前面的詰難中，說先接受佈施，六度不具足，五眼不足。現在只解釋了眼，六度沒有論述。就五眼中只解釋了佛眼，其餘四種沒有解釋，所以說不完全。一種道理既然通達，其餘的可以類推得知，所以不一一解釋。
【English Translation】 English version Among these five eyes (five eyes: physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), the physical eye is the first to exist, hence the saying 'only obtained'. The other four eyes are acquired through cultivation, and are not yet obtained during cultivation. Among the unobtained eyes, the heavenly eye belongs to the mundane realm and is now discarded from discussion. The remaining three eyes of sacred wisdom are now being analyzed. Among these three, from bottom to top, it should be said that one has not yet obtained the wisdom eye up to the Buddha eye. In this passage, it is from top to bottom, so it says that one has not yet obtained the Buddha eye up to the wisdom eye. This unconventional way of speaking is specifically for the distinct teachings of the Three Vehicles. In reality, Bodhisattvas also possess the five eyes. Two, explaining the difference between the present and the past. The one who receives offerings later already possesses the merits of giving, etc., indicating the perfection of their practice. Because the cultivation of these perfections (six perfections: giving, morality, patience, diligence, concentration, wisdom) lies in the Bodhisattva and is accomplished in the Buddha, possessing the Buddha eye, etc., demonstrates the completeness of their understanding. Regarding the sacred eyes, it is from top to bottom, so it says possessing the Buddha eye up to the wisdom eye. The heavenly eye and the physical eye are not discussed here. Three, 'How below' concludes and refutes the view of no difference. Regarding the challenge from the perspective of dependent origination, there are also three parts in the text. First, 'first received, enters the stomach, digests, etc.', highlighting the difference between the past and the present. Second, 'after receiving below', explaining the difference between the present and the past. 'Without the five fruits' means without the five fruits of form, strength, lifespan, etc., that are produced by food. Three, 'How below' concludes and refutes the view of no difference. Below, the Buddha explains the challenge, not in the same order as the questions. First, he explains based on the body, establishing no difference. Second, based on the cause, third, based on the person, fourth, based on the field (field of merit), and fifth, based on the condition. The body is the vehicle of merit, so he first explains based on the body. The body must have a root, so next based on the cause. The body can accomplish a person, so next based on the person. The body can receive offerings, so next based on the field. The body has borrowed dependence, so next based on the condition. Regarding these five aspects, there should be three statements. One is to highlight the similarity between the past and the present, two is to explain the similarity between the present and the past, and three is to conclude and establish no difference. However, in the current text, presence and absence are not the same. Regarding the initial aspect of the body, there is only the first statement, without the latter two. The meaning of the text is clear. Regarding the second aspect of cause, there should also be three statements, but the text only has the first and third, omitting the second. Regarding the first paragraph, the explanation of the challenge is not complete. Why is it said to be incomplete? Because in the previous challenge, it was said that one receives offerings first, the six perfections are not complete, and the five eyes are insufficient. Now only the eyes are explained, and the six perfections are not discussed. Regarding the five eyes, only the Buddha eye is explained, and the remaining four are not explained, so it is said to be incomplete. Since one principle is understood, the rest can be inferred, so they are not explained one by one.
何得知偏釋佛眼。照見佛性。是佛眼故。文中初言未見佛性。名煩惱身雜食身等。約前顯實。亦得名為約果顯因。顯之云何。未見佛性名煩惱身。雜食後邊。無常身故。向前宣說。無量劫來無有食身煩惱身等。明知我于無量劫來已見佛性。已見性故。先有佛眼。菩薩爾時受飲食下約真顯應。顯之云何。實則如來無量劫來已是常身。已見佛性。而言爾時受飲食已入金剛定。始見佛性。得菩提者。明知是應。是故我下結成無差。良以今昔同見性故。二果無差。第三人中。文具有三。初言爾時破壞四魔。彰昔同今。煩惱陰死及與天魔。是其四也。破煩惱魔。離生死因。破壞天魔。離生死緣。破陰破死。離生死果。破此四魔。故非眾生。二今入下明今同昔。三是故下結成無差。第四田中文亦有三。初言爾時雖不廣等彰昔同今。釋難不盡。向前難云。前受施者煩惱未盡。未成種智。未能令人具足檀度。然今直釋。有智便羆。余皆不論。此明如來前受施時。雖不廣說十二部經。先已通達。是故我先具一切智。十二部經下當具辨。二今入下明今同昔。三是故下結成無差。第五緣中亦應具三。一彰昔同今。二明今同昔。三結成無差。今有前二。略無第三。初中如來於無量劫不受飲食。正顯其實。為聲聞下拂權顯實。先舉昔權。言受難陀
【現代漢語翻譯】 現代漢語譯本 如何得知這是『偏釋佛眼』（從片面解釋佛眼）呢？因為它能照見佛性（Buddha-nature）。正因為是佛眼，所以才能照見。經文中一開始說『未見佛性』（not yet seen Buddha-nature）時，稱之為『煩惱身』（body of afflictions）、『雜食身』（body that eats mixed food）等，這是從先前所說的來顯明真實。也可以說是從果來顯明因。如何顯明呢？未見佛性時，就叫做煩惱身、雜食身，因為之後會成為無常身（impermanent body）。向前宣說，無量劫（immeasurable kalpas）以來沒有食身、煩惱身等，這清楚地表明我于無量劫以來已經見到佛性。因為已經見到佛性，所以先有佛眼。菩薩（Bodhisattva）那時接受飲食，是從真實來顯明應化。如何顯明呢？實際上，如來（Tathagata）無量劫以來已經是常身（eternal body），已經見到佛性，卻說那時接受飲食後進入金剛定（Vajra Samadhi），才見到佛性，獲得菩提（Bodhi），這清楚地表明是應化。因此，我下面總結說沒有差別，因為過去和現在都同樣見到佛性，所以兩個果位沒有差別。 第三，在人中（among humans）的部分，經文有三個方面。首先說『那時破壞四魔』（destroyed the four maras），彰顯過去和現在相同。煩惱魔（Klesha-mara）、陰魔（Skandha-mara）、死魔（Mrtyu-mara）以及天魔（Devaputra-mara），就是這四魔。破除煩惱魔，就能脫離生死的因；破壞天魔，就能脫離生死的緣；破除陰魔和死魔，就能脫離生死的果。破除這四魔，就不是眾生（sentient beings）。第二，『今入下』（now entering below）說明現在和過去相同。第三，『是故下』（therefore below）總結說沒有差別。 第四，在田（field of merit）的部分，經文也有三個方面。首先說『那時雖然不廣等』（although not widely equal at that time），彰顯過去和現在相同。解釋困難之處還不完全。先前提出的疑問是，先前接受佈施的人煩惱還沒有斷盡，沒有成就種智（wisdom of all kinds），不能使人具足檀度（dana-paramita，perfection of giving）。然而現在直接解釋說，有智慧就足夠了，其餘都不論。這表明如來先前接受佈施時，雖然沒有廣泛宣說十二部經（twelve categories of scriptures），但已經通達。因此，我說我先前已經具備一切智（omniscience）。十二部經下面應當具體辨析。第二，『今入下』（now entering below）說明現在和過去相同。第三，『是故下』（therefore below）總結說沒有差別。 第五，在緣（conditions）的部分，也應當有三個方面：一，彰顯過去和現在相同；二，說明現在和過去相同；三，總結說沒有差別。現在有前兩個方面，略去了第三個方面。最初的部分，如來於無量劫不接受飲食，正是爲了顯明真實。『為聲聞下』（for the sravakas below）是爲了拂去權宜之說，顯明真實。先舉出過去的權宜之說，說接受難陀（Nanda）的供養。
【English Translation】 English version How can it be known that this is a 『partial explanation of the Buddha-eye』? It is because it illuminates the Buddha-nature. Precisely because it is the Buddha-eye, it can illuminate. When the text initially says 『not yet seen Buddha-nature,』 it refers to it as the 『body of afflictions,』 the 『body that eats mixed food,』 etc. This is to reveal the truth based on what was previously said. It can also be said to reveal the cause from the effect. How is it revealed? When Buddha-nature is not yet seen, it is called the body of afflictions, the body that eats mixed food, because afterwards it will become an impermanent body. Proclaiming forward, for immeasurable kalpas there has been no body that eats food, no body of afflictions, etc. This clearly indicates that I have seen Buddha-nature for immeasurable kalpas. Because Buddha-nature has already been seen, the Buddha-eye existed first. When a Bodhisattva then accepts food, it is to reveal the response-body from the true body. How is it revealed? In reality, the Tathagata has been an eternal body for immeasurable kalpas, and has already seen Buddha-nature, yet it is said that only after accepting food and entering the Vajra Samadhi at that time did he see Buddha-nature and attain Bodhi. This clearly indicates that it is a response-body. Therefore, I conclude below that there is no difference, because both past and present have seen Buddha-nature, so there is no difference between the two fruits. Third, in the section on humans, the text has three aspects. First, it says 『at that time destroyed the four maras,』 highlighting that the past and present are the same. The Klesha-mara, Skandha-mara, Mrtyu-mara, and Devaputra-mara are the four maras. By destroying the Klesha-mara, one can escape the cause of birth and death; by destroying the Devaputra-mara, one can escape the conditions of birth and death; by destroying the Skandha-mara and Mrtyu-mara, one can escape the result of birth and death. By destroying these four maras, one is not a sentient being. Second, 『now entering below』 explains that the present and past are the same. Third, 『therefore below』 concludes that there is no difference. Fourth, in the section on the field of merit, the text also has three aspects. First, it says 『although not widely equal at that time,』 highlighting that the past and present are the same. The explanation of the difficulties is not yet complete. The previous question was that the person who received offerings previously had not yet exhausted afflictions, had not achieved omniscience, and could not enable people to fully possess dana-paramita. However, now it is directly explained that having wisdom is sufficient, and the rest is not discussed. This indicates that when the Tathagata previously received offerings, although he did not widely proclaim the twelve categories of scriptures, he had already understood them. Therefore, I say that I previously possessed omniscience. The twelve categories of scriptures should be specifically analyzed below. Second, 『now entering below』 explains that the present and past are the same. Third, 『therefore below』 concludes that there is no difference. Fifth, in the section on conditions, there should also be three aspects: one, highlighting that the past and present are the same; two, explaining that the present and past are the same; three, concluding that there is no difference. Now there are the first two aspects, omitting the third aspect. In the initial part, the Tathagata not accepting food for immeasurable kalpas is precisely to reveal the truth. 『For the sravakas below』 is to brush aside the expedient teachings and reveal the truth. First, it raises the past expedient teaching, saying that he accepted offerings from Nanda.
難陀波羅所奉乳者。昔有二女。長名難陀。少名難陀波羅。共牧千牛。於一時中。構千牛乳用飲百頭。復構百頭用飲十頭。復構十頭用飲一頭。構一牛乳。煮以為糜。糜在空中七尺而沸。女見奇異。不敢自食。用上樹神。佛在樹下。二女不知。到已遇見。遂即奉獻。故今舉之。上來舉權。即是顯應。我實不食。拂之顯實。我今為下是第二段明今同昔。為於此會受汝所奉。應同昔也。實亦不食。真同昔也。問曰。應身為一向食。亦有不食。佛化種種非是一向。如轉女身經說佛應身如全段金剛。無生熟藏。無大小便。無出入息。凡所受食持至十方。施諸大會。自無所食。故知應身亦有不食。今據一化。且言食也。自下第二因純陀請住。明佛應滅。實即不遷。無為故常。純陀先請。如來后答。請中有二。一眾推純陀以為請主。二純陀喜下為眾正請。前中初先總明眾喜。爾時大眾舉歡喜人。聞佛普為大會受供。明喜所由。歡喜踴躍正明歡喜。喜有二意。一純陀獻供。普為大眾。如來今受。眾則有分。所以歡喜。彼成時能度我故。二純陀為眾獻奉供養。如來為受。為眾請住。佛亦應留。豫望佛住。是故歡喜。二同聲下別顯喜意。別中有二。初盡長行。顯初喜意。下有四偈顯后喜意。前長行中初嘆后歸。善哉嘆也。南無歸也。以其
【現代漢語翻譯】 難陀波羅（Nandabala，人名）所奉獻的乳粥這件事，過去有兩位女子，年長的名叫難陀（Nanda，人名），年幼的名叫難陀波羅（Nandabala，人名），一同放牧一千頭牛。在某個時候，她們從一千頭牛中擠出奶，用來餵養一百頭牛；又從一百頭牛中擠出奶，用來餵養十頭牛；再從十頭牛中擠出奶，用來餵養一頭牛。最後從這一頭牛擠出的奶，煮成乳粥。這乳粥在空中七尺高的地方沸騰，兩位女子覺得非常奇異，不敢自己食用，想要用來供奉樹神。當時佛陀正在樹下，兩位女子並不知道，到達后遇見了佛陀，於是就將乳粥奉獻給了佛陀。所以現在才提起這件事。上面所說的『舉權』，就是爲了顯示佛陀的應化。『我實不食』，拂去這些，是爲了顯示佛陀的真實。我現在要說的第二段，是說明現在和過去一樣。爲了在這個法會上接受你們的供養，應化和過去一樣。實際上我也不食用，真如和過去一樣。有人問：應化身是否總是食用？也有不食用的時候嗎？佛陀的化身種種不同，不是一成不變的。比如《轉女身經》中說，佛陀的應化身就像完整的金剛，沒有生熟之藏，沒有大小便，沒有出入氣息。凡是接受的食物，都帶到十方，佈施給各個法會，自己並沒有食用。所以知道應化身也有不食用的時候。現在根據一種應化的情況，暫且說食用。從下面第二部分開始，因為純陀（Chunda，人名）請求佛陀住世，說明佛陀的應化終將滅度，而佛陀的真身實際上是不遷變的，因為無為所以是常住的。純陀（Chunda，人名）先請求，如來后回答。請求中有兩層意思：一是大眾推舉純陀（Chunda，人名）作為請求的主持者；二是純陀（Chunda，人名）歡喜地為大眾正式請求。前面第一層意思中，首先總的說明大眾的歡喜。當時大眾推舉歡喜的人，聽到佛陀普遍為大會接受供養，說明歡喜的原因。歡喜踴躍，正是說明歡喜。歡喜有兩種含義：一是純陀（Chunda，人名）獻上供養，普遍爲了大眾，如來現在接受了，大眾因此有份，所以歡喜，因為他成就時能夠度化我們；二是純陀（Chunda，人名）為大眾獻上供養，如來為大眾接受，為大眾請求佛陀住世，佛陀也應該留下，預先希望佛陀住世，所以歡喜。第二部分『同聲』以下，分別顯示歡喜的含義。分別中有兩部分，一是盡長行，顯示最初的歡喜含義；下面有四句偈，顯示後面的歡喜含義。前面的長行中，先是讚歎，后是歸依。『善哉』是讚歎，『南無』是歸依，因為他...
【English Translation】 The offering of milk porridge by Nandabala (Nandabala, a person's name): In the past, there were two women, the elder named Nanda (Nanda, a person's name) and the younger named Nandabala (Nandabala, a person's name), who together herded a thousand cows. At one time, they milked a thousand cows to feed a hundred cows; then they milked a hundred cows to feed ten cows; then they milked ten cows to feed one cow. Finally, they milked this one cow and cooked the milk into porridge. This porridge boiled seven feet in the air. The two women found it very strange and dared not eat it themselves, intending to offer it to the tree spirit. At that time, the Buddha was under the tree, and the two women did not know. When they arrived, they met the Buddha and offered the porridge to him. That is why this matter is mentioned now. The 'expedient means' mentioned above is to show the Buddha's manifestation. 'I do not really eat' is to brush aside these and show the Buddha's reality. The second part I am about to speak of is to explain that the present is the same as the past. In order to accept your offerings at this Dharma assembly, the manifestation is the same as in the past. In reality, I do not eat either, the truth is the same as in the past. Someone asks: Does the manifested body always eat? Are there times when it does not eat? The Buddha's manifestations are various and not always the same. For example, the 'Sutra of the Transformation of a Woman's Body' says that the Buddha's manifested body is like a complete vajra, without the storage of raw or cooked food, without large or small excrement, without inhalation or exhalation. All the food received is taken to the ten directions and given to various Dharma assemblies, and the Buddha himself does not eat it. Therefore, it is known that the manifested body also has times when it does not eat. Now, according to one type of manifestation, we will temporarily say that it eats. From the second part below, because Chunda (Chunda, a person's name) requested the Buddha to stay in the world, it explains that the Buddha's manifestation will eventually perish, but the Buddha's true body is actually unchanging, because it is unconditioned, so it is permanent. Chunda (Chunda, a person's name) requested first, and the Tathagata answered later. There are two layers of meaning in the request: first, the assembly elected Chunda (Chunda, a person's name) as the host of the request; second, Chunda (Chunda, a person's name) joyfully made a formal request for the assembly. In the first layer of meaning, first, it generally explains the joy of the assembly. At that time, the assembly elected a joyful person, hearing that the Buddha universally accepted offerings for the assembly, explaining the reason for the joy. Joyfully leaping, it is precisely explaining the joy. There are two meanings of joy: first, Chunda (Chunda, a person's name) offered offerings, universally for the assembly, and the Tathagata now accepts them, so the assembly has a share, so they are joyful, because he can liberate us when he achieves enlightenment; second, Chunda (Chunda, a person's name) offered offerings for the assembly, and the Tathagata accepted them for the assembly, requesting the Buddha to stay in the world, and the Buddha should also stay, hoping in advance that the Buddha would stay in the world, so they are joyful. From the second part 'in unison' below, it separately shows the meaning of joy. There are two parts in the separation, first, the entire prose, showing the initial meaning of joy; below there are four verses, showing the later meaning of joy. In the preceding prose, first there is praise, then there is refuge. 'Excellent' is praise, 'Namo' is refuge, because he...
所成檀行可尚。故眾同嘆。所成可伏。故眾同歸。嘆中初言善哉希有。是總嘆也。汝今立下是別嘆也。別中有四。一準德驗字。嘆名不虛。二嘆得名利。三嘆愿滿足。四嘆成五難。于初段中別有四句。一嘆名不虛。二言純陀下釋其名義。三汝今建下彰其實德。如地經中十波羅蜜有大義利。同名大義。純陀獻佛。成就檀度。名建大義。四是故下就德結名。能立大義。故名純陀。問曰。純陀所建大義。今時始立。名字先有。今云何言從義立名。名曰純陀解云。賢聖所有名字。雖是父母生時建立。冥與德會。如維摩詰名無垢稱。如須菩提名曰空生。如是等也。自下第二嘆得名利。由佛受供。美響遐布稱得大名。由得名故。眾皆歸從。成攝他行。說得大利。自下第三嘆其愿滿。純陀過去迦葉佛時曾起供佛。攝功德愿。彼愿今遂。名德愿滿。又于現在起供佛心。亦是純陀攝功德愿。此愿得遂。名德愿滿。自下第四嘆成五難。甚奇純陀。總以標嘆下別顯之。何者是五。一人身難得。二佛世難值。三信心難生。四經法難聞。五后供難成。生在人中是初難也。下舉餘四。復得難得無上之利。總以標舉。於人身上更得四難。故云復得。人身世利。后四出世名無上利。下別列之。于中先明佛出世難。如優曇華世間希有。喻說彰難。此方名為
【現代漢語翻譯】 現代漢語譯本 純陀（Cunda，人名）所成就的檀行值得讚揚，所以大眾一同讚歎。他所成就的功德可以降伏煩惱，所以大眾都歸順於他。讚歎之中，首先說『善哉希有』，這是總體的讚歎。『汝今立下』是分別的讚歎。分別的讚歎中有四點：一是根據他的德行來驗證他的名字，讚歎他的名字名副其實；二是讚歎他獲得名利；三是讚歎他的願望圓滿；四是讚歎他成就了五種難得之事。在第一段中，又有四句話：一是讚歎他的名字名副其實；二是『言純陀下』解釋他的名字的含義；三是『汝今建下』彰顯他實際的德行，如同《地經》中所說，十波羅蜜（paramita，到達彼岸）具有巨大的義利，與『大義』同名。純陀供養佛陀，成就了檀度（dana，佈施），因此得名『建大義』；四是『是故下』就他的德行來總結他的名字，因為他能建立大義，所以名叫純陀。有人問：純陀所建立的大義，現在才開始建立，但是他的名字早就有了，現在怎麼說是根據義來立名呢？回答說：賢聖的名字，雖然是父母在出生時建立的，但冥冥之中與他的德行相符，如同維摩詰（Vimalakirti，人名）的名字叫『無垢稱』，如同須菩提（Subhuti，人名）的名字叫『空生』，就像這些例子一樣。下面第二點是讚歎他獲得名利。由於佛陀接受了他的供養，美名遠揚，被稱為獲得了大名。由於獲得了大名，大眾都歸順於他，成就了攝受他人的行為，可以說是獲得了大利。下面第三點是讚歎他的願望圓滿。純陀過去在迦葉佛（Kasyapa Buddha，過去七佛之一）時期，曾經發愿供養佛陀，攝取功德，這個願望現在實現了，可以說是德愿圓滿。而且，現在他發起供養佛陀的心，也是純陀攝取功德的願望，這個願望得以實現，也可以說是德愿圓滿。下面第四點是讚歎他成就了五種難得之事。『甚奇純陀』，總的用標語來讚歎，下面分別顯示這五種難得之事。哪五種呢？一是人身難得，二是佛世難值，三是信心難生，四是經法難聞，五是后供難成。生在人中是第一難。下面列舉其餘四種。『復得難得無上之利』，總的用標語來概括。在人身的基礎上又獲得了四種難得之事，所以說『復得』。人身是世間的利益，後面四種是出世間的利益，所以叫『無上利』。下面分別列舉這四種難得之事。其中首先說明佛陀出世難得，用優曇花（udumbara，一種稀有的花）在世間稀有來比喻，彰顯其難得。此方（指某個地方）的名字叫做...
【English Translation】 English version Cunda's (Cunda, a proper noun) accomplished practice of generosity (dana) is worthy of praise, hence the assembly exclaims in admiration. His accomplished merit is capable of subduing afflictions, hence the assembly returns to him. Among the praises, the initial statement 'Excellent, rare!' is a general exclamation. 'You now establish' is a separate praise. Within the separate praise, there are four aspects: first, based on his virtuous conduct, verifying his name, praising that his name is not in vain; second, praising his attainment of fame and benefit; third, praising the fulfillment of his vows; fourth, praising his accomplishment of the five difficulties. Within the first section, there are four sentences: first, praising that his name is not in vain; second, 'The following explains Cunda' explains the meaning of his name; third, 'You now build' manifests his actual virtue, just as the 'Earth Sutra' states that the ten perfections (paramitas, reaching the other shore) possess great meaning and benefit, sharing the name 'Great Meaning'. Cunda's offering to the Buddha accomplishes generosity (dana), hence he is named 'Establishing Great Meaning'; fourth, 'Therefore' concludes his name based on his virtue, because he is capable of establishing great meaning, hence he is named Cunda. Someone asks: The great meaning established by Cunda is only now being established, but his name existed beforehand, how can it now be said that his name is established based on meaning? The answer is: The names of the virtuous and sages, although established by their parents at birth, are mysteriously in accordance with their virtue, just as Vimalakirti's (Vimalakirti, a proper noun) name is 'Stainless Fame', just as Subhuti's (Subhuti, a proper noun) name is 'Born of Emptiness', like these examples. The second point below praises his attainment of fame and benefit. Because the Buddha received his offering, his beautiful reputation spread far and wide, and he is called to have obtained great fame. Because he obtained great fame, the assembly all returns to him, accomplishing the act of embracing others, and it can be said that he obtained great benefit. The third point below praises the fulfillment of his vows. In the past, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the seven past Buddhas), Cunda had made a vow to offer to the Buddha and gather merit, this vow is now fulfilled, and it can be said that his virtuous vow is fulfilled. Moreover, now he initiates the mind of offering to the Buddha, which is also Cunda's vow to gather merit, this vow is able to be fulfilled, and it can also be said that his virtuous vow is fulfilled. The fourth point below praises his accomplishment of the five difficulties. 'How wonderful is Cunda', generally using a slogan to praise, below it separately shows these five difficulties. Which five? First, the human body is difficult to obtain, second, the Buddha's era is difficult to encounter, third, faith is difficult to arise, fourth, the sutra dharma is difficult to hear, fifth, subsequent offerings are difficult to accomplish. Being born as a human is the first difficulty. Below it lists the remaining four. 'Again obtaining the difficult to obtain unsurpassed benefit', generally using a slogan to summarize. On the basis of the human body, he again obtained four difficult to obtain things, hence it is said 'again obtaining'. The human body is a worldly benefit, the latter four are transcendental benefits, hence it is called 'unsurpassed benefit'. Below it separately lists these four difficult to obtain things. Among them, it first explains that the Buddha's appearance in the world is difficult to obtain, using the udumbara flower (udumbara, a rare flower) being rare in the world as a metaphor, highlighting its difficulty. The name of this place (referring to a certain place) is called...
靈瑞華也。輪王出世。此華乃現。名世希有。佛出世難。合喻顯難。下約此佛明後四難。差別可知。以此皆于難出佛邊而成就故。所以極難。上來嘆竟。下歸命中。初歸純陀供佛之行。雖受人下歸命純陀供佛之心。行能度物。故歸其行。心專為物。故歸其心。前歸行中。初法。次喻。后合。下結法中。初言南無純陀。是歸命詞。梵言南無。此言歸命。誠心歸命。重言顯之。汝已具檀。出所歸事。喻中如月乃至無翳。喻前所歸。秋月正喻純陀之身。十五日夜喻佛滅時。凈滿無翳喻成檀行。一切眾生無不瞻仰。喻上能歸。閤中初言汝亦如是。合上如月凈滿無翳。而為我下合一切生無不瞻仰。下牒結之。先牒前法。佛受汝供令汝具檀。牒上所歸。南無純陀牒上能歸。是故已下合之同喻。是汝具檀。故說如月。眾咸歸汝。故說一切無不瞻仰。下歸純陀供佛心中。南無純陀。歸命之詞。雖受人下出所歸事。雖受人身心如佛心。正出所歸。身劣心勝。舉劣兼勝。是故云雖。佛心為物。純陀亦爾。是故云如汝真佛子。嘆人顯心。心如佛故。終能紹繼。名真佛子。如羅睺羅。類以顯之。純陀是佛法身之子。羅睺是佛生身之子。子義不異。是以言如。自下第二顯后喜意。推為請主。偈請之中。初之一偈推為請主。第二一偈正勸令請。第三
一偈彰請所為。為留佛住。身口益物。第四一偈結勸令請。初中上半嘆其人尊。以人尊故堪為導首。為眾啟請。所以嘆之。解有兩義。一約純陀內心以釋。純陀之心為物如佛。是故雖復生在人趣。已超第六天道之上。二約純陀請德以解。佛初成時。初禪梵王請佛說法。純陀今者請德同彼。是故雖復生在人中。已超第六他化天上。我及一切今故稽首推為請主。第二偈中。上之半偈舉佛滅事。下之半偈正勸令請。第三偈中。上之半偈為留佛住身業益物。演說已下半偈之文。為留佛住口業益物。無上甘露是大乘法。為佛智者之所稱讚。愿住演說。第四偈中。上半明其不請有損。解有二義。一現在悲苦身命不全。二流轉生死慧命不全。下之半偈結勸令請。此偈須記。純陀下還述此為請。
上來大眾共推純陀以為請主。自下第二純陀為請。于中初明純陀心喜。彼何故喜。還有二意。一蒙佛受供。成檀故喜。二準前類后。望留佛住。所以生喜。文中初法。次以喻顯。父母卒喪忽還活者。解有二義。一就檀行以釋還活。供佛善根可尊可重。如世父母。佛前不受人天供養。名為卒喪。今受純陀所奉供養。如似還活。二就佛解。佛如父母。向前唱滅。名為卒喪。純陀今者準前驗后。望留佛住。說為還活。下合可知。次以身禮。下以
口請。偈言巧妙。少字之中能攝多義。故以偈請。于中偈有十八行半。判以為二。初十偈半慶前所得。下之八偈啟請於後。對前大眾嘆成五難。所以慶前。對上大眾四偈推請。所以請后。此二即顯喜中二意。問曰。純陀今為請住。直請便足。何勞慶前。欲使如來述后同前。故須慶前。于中初偈慶得人身。快哉獲利。慶喜之詞。下出所慶。善得人身。彰己所得。得身修善。故名善得。蠲除貪等明己所離。蠲貪恚等明斷惡因。舉除貪恚等取離癡。永離三惡明離苦果。依六卷經。此離泥犁地獄之苦。今以人身勝過三塗。故言永離三惡道也。第二一偈慶得值佛。快哉慶詞。下出所慶。遇得金聚值調御師。明己所得。先喻后法。不懼墮畜。彰己所離值佛除癡。故離畜生。前得人身應離地獄。隱別彰通。后值佛等亦應通離。隱通彰別。文之左右。次一偈半慶得生信及與聞法。先彰所得。佛如優曇。明佛希有。下對此佛明其生信。聞法為難。值生信難。慶生信也。遇己種善。慶聞法也。下明所離。永滅餓鬼。生信所離。信樂供養。故離餓鬼。亦復損減修羅種者。聞法所離。聞法除疑。故離修羅。下有七偈。慶成檀度。于中有二。初之五偈舉其所慶。下之兩偈彰己歡喜。前五偈中。初明所得。度人天下彰其所離。前所得中。芥子投針佛
出難是。明佛難值。舉佛難值。明於佛所成檀至難。先舉難事。后約顯佛。我已具檀。明於向前難值佛所成檀可慶。下明所離。度人天死總明所離。佛不染下別明所離。于中有二。一以己檀行上求佛果。故得度於人天生死。二一切煩惱摧破已下。不將檀行求人天報。故得度於人天生死。前中先明佛出生死。生世難下用己檀行。回以求之。明佛出中。佛不染世。離生死緣。緣謂煩惱。善斷有種。離生死因。因謂業行。非想是其三有之窮。名為有頂。佛斷其種。下即亡言。度生死流。離生死果。下以檀度愿求之中。初明生世為人至難。舉此為顯難得身中所起檀行。唯應求佛。不應求余。彼云何難。如下文說。舍於人身還生人中。如爪上土。值佛世下明佛難逢。先法后喻。舉此為顯難值佛邊所成檀行。唯應求佛。不應求余。我今奉食愿無上報。正愿求佛。求前不染。乃至永渡生死流。佛名無上報。以求此報。故得度於人天生死。下明不求人天之中。一切惱結摧破不堅。破人天因。行檀求佛。故能破之。我於此下離人天果。我今此處不求天人。未得不求。謂今於此供佛所成檀行之處。不求未來人天之身。設使得之心亦不樂。已得不受。上來五偈舉己所慶。下明歡喜。于中初法。次喻。后合。下結可知。上來慶前。自下請后。述
前大眾四偈所勸即為請也。下八偈中。初之一偈。述前大眾第一偈意。明眾推已以為請主。次有兩偈。述前大眾第二偈意。為之正請。次有三偈。述前大眾第三偈意。彰請所為。為留佛住。身口益物。此亦即明聖住有益。下有兩偈。述前大眾第四偈意。明眾有苦。此亦即顯聖去有損。就初偈中。我得現報最勝上處。述上偈中汝雖生人已超六天。由佛受供。得為大眾攝法上首。名得現報最勝上處。釋梵天等悉來供我。述上偈中我及一切今稽首請。次二偈中。初至高聲唱無調御。述上偈中人中勝尊今當涅槃。明眾悲苦。一切世間悉生苦惱。以知世尊欲入涅槃。明眾心苦。高聲唱言世無調御。明眾口怨。道佛涅槃名無調御。不應捨生應視如子。述上偈中汝應愍我唯速請佛。為之正請。次三偈中。如來在僧。述上偈中久住世間利無量眾。明住身益。僧猶是前無量眾矣。演無上法。述前偈中演智所贊無上甘露。明住口益。如須彌山安處大海。顯前如來在僧之益。須彌寶成。映發大海。佛眾德成。顯發大眾。佛智慧下顯前演說無上法益。佛智慧斷我等無明。除無明地。如虛空中起云清涼。喻以顯之。佛如虛空。說如起云。由斷無明。四住不生。猶如日出。除云光照。喻以顯之。斷除四住。由滅無明。故如日出。除云光照。斯乃本末
【現代漢語翻譯】 現代漢語譯本： 前四偈（gatha）所勸說的內容，實際上就是『請』（邀請）。接下來的八偈中，第一偈闡述了前面大眾第一偈的含義，表明大眾推舉自己作為邀請的主導者。接下來的兩偈，闡述了前面大眾第二偈的含義，作為正式的邀請。再接下來的三偈，闡述了前面大眾第三偈的含義，彰顯了邀請的目的，是爲了讓佛陀（Buddha）駐世，通過身口意來利益眾生。這也說明了聖者駐世是有益的。最後的兩偈，闡述了前面大眾第四偈的含義，表明眾生有苦難，這也說明了聖者離去是有損失的。 就第一偈而言，『我得現報最勝上處』，闡述了前面偈頌中的『汝雖生人已超六天』，因為佛陀接受供養，（我）得以成為大眾中攝受佛法（Dharma）的首領，所以說『得現報最勝上處』。『釋梵天（Śakra-brahman）等悉來供我』，闡述了前面偈頌中的『我及一切今稽首請』。 接下來的兩偈中，開始的『至高聲唱無調御』，闡述了前面偈頌中的『人中勝尊今當涅槃（nirvana）』，表明大眾的悲苦，『一切世間悉生苦惱』，因為知道世尊（Lokajyestha）將要進入涅槃，表明大眾內心的痛苦，『高聲唱言世無調御』，表明大眾口中的怨言。說道佛陀涅槃，就是『無調御』。『不應捨生應視如子』，闡述了前面偈頌中的『汝應愍我唯速請佛』，作為正式的邀請。 接下來的三偈中，『如來（Tathagata）在僧（Sangha）』，闡述了前面偈頌中的『久住世間利無量眾』，表明佛陀駐世對身體的利益，僧團仍然是前面的無量眾生。『演無上法』，闡述了前面偈頌中的『演智所贊無上甘露』，表明佛陀駐世對口語的利益。『如須彌山（Sumeru）安處大海』，彰顯了前面如來在僧團的利益，須彌山由寶物構成，輝映著大海，佛陀的眾多功德成就，彰顯著大眾。佛陀的智慧能夠向下彰顯前面所說的演說無上佛法的利益。佛陀的智慧能夠斷除我等的無明（avidya），去除無明的土地，就像虛空中升起清涼的雲朵，用這個來比喻彰顯。佛陀就像虛空，說法就像升起雲朵。因為斷除無明，四住地煩惱（catvāri sthānas）就不會產生，就像太陽出來，驅散雲朵，光芒照耀，用這個來比喻彰顯。斷除四住地煩惱，是因為滅除了無明，所以就像太陽出來，驅散雲朵，光芒照耀，這才是根本和末節。
【English Translation】 English version: The exhortation in the previous four gathas is essentially a 'request' (invitation). In the following eight gathas, the first gatha elaborates on the meaning of the first gatha of the previous assembly, indicating that the assembly has nominated itself as the leader of the invitation. The next two gathas elaborate on the meaning of the second gatha of the previous assembly, serving as a formal invitation. The subsequent three gathas elaborate on the meaning of the third gatha of the previous assembly, highlighting the purpose of the invitation, which is to have the Buddha remain in the world, benefiting sentient beings through body, speech, and mind. This also demonstrates that the presence of a sage is beneficial. The final two gathas elaborate on the meaning of the fourth gatha of the previous assembly, indicating that sentient beings have suffering, which also demonstrates that the departure of a sage is a loss. Regarding the first gatha, 'I have obtained the most excellent reward in this life' elaborates on 'Although you are born as a human, you have surpassed the six heavens' from the previous gatha. Because the Buddha receives offerings, (I) am able to become the leader in the assembly who receives the Dharma, hence the saying 'obtained the most excellent reward in this life'. 'Śakra-brahman and others all come to offer to me' elaborates on 'I and all now bow our heads and request' from the previous gatha. In the following two gathas, the beginning 'uttering loudly, there is no tamer' elaborates on 'The supreme among humans is now about to enter nirvana' from the previous gatha, indicating the suffering of the assembly, 'All the worlds are filled with suffering' because they know that the Lokajyestha is about to enter nirvana, indicating the suffering in the hearts of the assembly, 'uttering loudly, the world has no tamer' indicating the complaints from the mouths of the assembly. Saying that the Buddha enters nirvana is 'no tamer'. 'You should not abandon life, you should regard us as your children' elaborates on 'You should have compassion on me and quickly invite the Buddha' from the previous gatha, serving as a formal invitation. In the following three gathas, 'The Tathagata is in the Sangha' elaborates on 'Remaining in the world for a long time benefits countless beings' from the previous gatha, indicating the benefit to the body of the Buddha remaining in the world, the Sangha is still the countless beings mentioned earlier. 'Expounding the unsurpassed Dharma' elaborates on 'Expounding the unsurpassed nectar praised by wisdom' from the previous gatha, indicating the benefit to speech of the Buddha remaining in the world. 'Like Mount Sumeru resting in the great ocean' highlights the benefit of the Tathagata being in the Sangha, Mount Sumeru is made of treasures, reflecting the great ocean, the numerous merits of the Buddha manifest the assembly. The wisdom of the Buddha can manifest downwards the benefit of expounding the unsurpassed Dharma mentioned earlier. The wisdom of the Buddha can cut off our ignorance (avidya), remove the ground of ignorance, just like cool clouds rising in the empty sky, this is used as a metaphor to illustrate. The Buddha is like the empty sky, speaking is like rising clouds. Because ignorance is cut off, the four sthānas do not arise, just like the sun comes out, dispelling the clouds, and the light shines, this is used as a metaphor to illustrate. Cutting off the four sthānas is because ignorance is extinguished, so it is like the sun comes out, dispelling the clouds, and the light shines, this is the root and the branch.
互相顯示。下兩偈中。初偈述上第四偈中汝若不請我命不全。是諸眾生啼泣面腫。明現悲苦身命不全。悉為生死苦水所漂。明沒生死慧命不全。后偈述上是故應見為啟請調御師。以是故者。以眾啼泣生死漂故。應長信者。對前啼泣請佛住也。眾謂佛滅。所以啼泣。佛應久住。長其常信。為斷生死。對前生死苦水所漂。請佛斷也。久住於世。總以結請。下佛答之。文還有二。一述前所慶。二不應請下違其後請。前中先述所成五難。汝今已下述勸令喜。前中初言如是如是如汝所說。總述其言。佛出世下別述其言。上有五難。今述其三。人身聞法略而不舉。于中先明如來難出。下約此佛明其值遇生信等難。下勸令喜。于中初言莫大愁苦。勸苦愁心。應生踴等教生喜心。得值如來最後供等。舉上后難。成前應喜。下違請中。文別有二。一明如來化必須滅不應請住。二從離欲善思已下。明真常存不應請住。前則顯應。后則開真。前中有二。一正違其請。不應請佛久住於世。二汝今觀下明化須滅。成前不應。于中初先明應須滅。彰請不應。即為純陀而說偈下九偈半文。明有叵樂。成請不應。前中初言汝觀佛境悉無常者。明應境界之無常也。應身份齊名佛境界。隨化示滅故曰無常。斯乃如來得大涅槃。不捨世間常共無常。諸行性相亦
如是者。以聖類凡。五陰諸法遷流名行。同佛無常。故云如是。正應先明諸行無常。后類于佛。今此何故先說諸佛境界無常。后類諸行。釋言。取義左右不同。若欲知佛有為無常。舉行以類。若欲令人知行無常。舉佛以類。然今化意。為使眾生因佛無常。知有為行無常可厭。故先舉佛。后類諸行。自下第二明有叵樂。成請不應。為純陀說。經家總舉。下正說之。于中合有九偈半文。前九廣明有為多過。未後半偈結己不樂。前九偈中明有為法五非常過。初三偈半明其無常。次一偈明苦。次半偈明空。次兩偈半明其無我。下一偈半明其不凈。空與無我。有何差別。空是法空。無我是其眾生無我。初中約就生老病死。以說無常。初偈明其生法無常。一切世間生皆歸死。明無常寬遍。壽雖無量要必當盡。明無常決定。生無常故。皆死必盡。次有三句。明老無常。夫盛有衰。合會別離。泛舉世事。類身必老。壯年不停。正明老體。盛色病侵一句明病。下一偈半明死無常。命為死吞。當相辨死。無法常下舉類顯死。無有法常舉法以類。諸王自在勢力無雙一切遷動。舉人以類。壽亦如是。約類顯死。就明苦中。初有半偈。明其粗苦。言眾苦者是其重苦。內有生老病死等苦。外有種種逼迫等苦。名為眾苦。無際無息是其深苦。過去無際
。未來無息。下半明其生滅細苦。三界無常明苦所以。諸有無樂正明其苦。良以三界皆無常故。三有之中悉無有樂。就明空中。有道性相一切空者。三有六道因緣虛集。求其性相。一切空也。假中無性名為性空。緣假亦無名為相空。明無我中。初之二偈正明無我。下有半偈約智顯過。前兩偈中。初一偈半就生死果以說無我。后之半偈就生死因以明無我。前偈半中。初偈正辨。後半結之。前正辨中。可壞流動。約無常義以顯無我。常有憂等。約其苦過以顯無我。憂患心苦。恐等身苦。就身苦中。恐怖諸惡是其外苦。老病死等是其內苦。亦可憂者是其心苦。患是身苦。此二並舉。是故名等。恐怖諸惡出其所憂。老病死等出其所患。上來正辨。下次結之。是諸無邊是總結也。是前諸過細分廣多。故曰無邊。易壞怨侵是別結也。易壞結前可壞流動。怨侵結前常有憂等。上來就果。下就因說。煩惱所纏法說以論。如蠶處繭。類以顯之。唯是妄想煩惱所纏。故無我體。上來正辨。何有智者而當樂此。約智顯過。下明不凈。此身苦集一切不凈。果體不凈。扼縛癰瘡根本無利。種子不凈。扼者四扼。所謂欲有無明及見。欲界煩惱除無明見。名為欲扼。色無色界一切煩惱除無明見。名為有扼。三界無明名無明扼。三界諸見名為見扼。此等
四種能令眾生為苦所扼。故名為扼。如雜心釋。縛謂四縛。名同四扼。癰瘡是漏。漏有三種。所謂欲有及無明漏。廣如下釋用此以為身之根本。故無義利。上至天身皆亦如是。明其分齊。下至地獄。上至天身。皆是苦集。根本無利。故是不凈。上來廣辨五非常過。諸欲無常故我不貪。總結舍離。上有五過以何義故偏言無常。無常在初。故偏說之。亦可諸義互以相顯。且言無常。上來第一明應須滅不應請住。自下第二明真常存不應請住。于中偈文多少不定。凡有三別。依一經本但有兩偈。依一經本有五偈半。依一經本有六行偈。六行者是。今依解釋。于中分二。前三偈半明真常住。彰其不應請住所以。后兩偈半正勸不應。前明應中。先勸不應。后出不應請住所以。今此先明不應所以。后勸不應。文之左右。前三偈半明真常中。分之為四。一斷集證真。二究竟斷下除苦得滅。三我渡有下明其除苦得滅故樂。四以是緣下明其斷集證真故常。初中離欲。明其斷集諸過皆斷。欲過深重。受生之本。三毒之首。故偏說離。善思已下明其證真。善思是其趣證方便。而證真實。正明入證。如來藏性是其真實。舍妄契真。說以為證。第二段中究竟斷有。明其除苦。今當涅槃。明其得滅。實自久證。對今息化。始歸其實。故言今日當涅槃矣
【現代漢語翻譯】 現代漢語譯本 有四種事物能使眾生被痛苦所束縛，因此稱為『扼』（è，束縛）。如《雜心論》所解釋。『縛』（fù，捆綁）指的是四種束縛，名稱與四扼相同。『癰瘡』（yōng chuāng，毒瘡）是指煩惱的泄漏，泄漏有三種，即欲漏、有漏和無明漏，詳細解釋如下文。以這些作為身體的根本，是沒有意義和利益的。上至天人的身體也是如此，說明其界限。下至地獄，上至天界，都是痛苦的聚集，根本上沒有利益，所以是不清凈的。以上廣泛辨析了五種無常的過患，因為諸欲是無常的，所以我不會貪戀，總結來說就是捨棄和遠離。上面說了五種過患，為什麼偏偏說無常呢？因為無常是最初的，所以偏重說明它。也可以說各種意義互相顯現。暫且只說無常。以上第一點說明應該滅除，不應該請求住世。從下面第二點開始，說明真常存在，不應該請求住世。其中偈頌的多少不定，大致有三種區別。依據一種經本，只有兩句偈頌。依據一種經本，有五句半偈頌。依據一種經本，有六行偈頌。六行偈頌是現在所依據的解釋。其中分為兩部分。前三句半偈頌說明真常住，彰顯不應該請求住世的原因。后兩句半偈頌正式勸誡不應該請求住世。前面說明『應』中，先勸誡不應該，后說明不應該請求住世的原因。現在這裡先說明不應該的原因，后勸誡不應該。從文的左右來看，前三句半偈頌說明真常中，分為四個方面。一是斷集證真（duàn jí zhèng zhēn，斷除煩惱的集起，證悟真如），二是究竟斷下除苦得滅（jiū jìng duàn xià chú kǔ dé miè，徹底斷除下劣之苦，獲得寂滅），三是我渡有下（wǒ dù yǒu xià，我已度過有），說明其除苦得滅所以快樂，四是以是緣下（yǐ shì yuán xià，以是因緣），說明其斷集證真所以是常。最初的離欲（lí yù，脫離慾望），說明其斷集，各種過患都斷除了。慾望的過患深重，是受生的根本，是三毒之首，所以偏重說明脫離慾望。『善思已下』（shàn sī yǐ xià，善於思考以下），說明其證真。善於思考是趣向證悟的方便，而證悟真實。正式說明進入證悟。如來藏性（rú lái zàng xìng，如來所藏的本性）是其真實。捨棄虛妄，契合真實，說這是證悟。第二段中，究竟斷有（jiū jìng duàn yǒu，徹底斷除存在），說明其除苦。『今當涅槃』（jīn dāng niè pán，現在將入涅槃），說明其得滅。實際上很久以前就已證悟，相對於現在停止教化，開始迴歸真實，所以說『今日當涅槃矣』（jīn rì dāng niè pán yǐ，今日將入涅槃了）。
【English Translation】 English version There are four things that can cause sentient beings to be constrained by suffering, hence they are called 'fetters' (扼, è, constraint). As explained in the Zaxinlun. 'Bonds' (縛, fù, binding) refer to the four bonds, and the names are the same as the four fetters. 'Ulcers' (癰瘡, yōng chuāng, festering sores) refer to the leakage of afflictions, and there are three types of leakage, namely the leakage of desire, the leakage of existence, and the leakage of ignorance, which are explained in detail below. Taking these as the foundation of the body is meaningless and without benefit. This is also the case up to the bodies of the gods, illustrating their limits. Down to hell and up to the heavens, all are accumulations of suffering, fundamentally without benefit, and therefore impure. The above extensively analyzes the five impermanent faults. Because all desires are impermanent, I will not be greedy, and the conclusion is to abandon and distance oneself. The above mentioned five faults, why specifically mention impermanence? Because impermanence is the first, so it is emphasized. It can also be said that various meanings manifest each other. Let's just talk about impermanence for now. The first point above explains that it should be extinguished and should not be requested to remain in the world. Starting from the second point below, it explains that true permanence exists and should not be requested to remain in the world. The number of verses in it is uncertain, and there are roughly three differences. According to one scripture, there are only two verses. According to one scripture, there are five and a half verses. According to one scripture, there are six lines of verses. The six lines of verses are the explanation that is now relied upon. It is divided into two parts. The first three and a half verses explain true permanence, highlighting the reason why one should not request to remain in the world. The latter two and a half verses formally advise against requesting to remain in the world. The previous explanation of 'should' first advises against it, and then explains the reason why one should not request to remain in the world. Now here, first explain the reason why one should not, and then advise against it. Looking at the text from left to right, the first three and a half verses explain true permanence, divided into four aspects. First, severing accumulation and realizing truth (斷集證真, duàn jí zhèng zhēn, severing the accumulation of afflictions and realizing true thusness), second, completely severing the lower and eliminating suffering to attain extinction (究竟斷下除苦得滅, jiū jìng duàn xià chú kǔ dé miè, completely severing the lower suffering and attaining extinction), third, 'I have crossed existence' (我渡有下, wǒ dù yǒu xià), explaining that eliminating suffering and attaining extinction is the reason for happiness, fourth, 'Because of this cause' (以是緣下, yǐ shì yuán xià), explaining that severing accumulation and realizing truth is the reason for permanence. The initial detachment from desire (離欲, lí yù, detachment from desire) explains that severing accumulation, all faults are severed. The faults of desire are profound, the root of rebirth, the head of the three poisons, so it is emphasized to explain detachment from desire. 'Thinking well below' (善思已下, shàn sī yǐ xià, thinking well below) explains the realization of truth. Thinking well is a convenient way to approach realization, and realizing the truth. It formally explains entering realization. The Tathagatagarbha nature (如來藏性, rú lái zàng xìng, the nature of the Tathagata's womb) is its truth. Abandoning falsehood and conforming to truth, it is said that this is realization. In the second paragraph, completely severing existence (究竟斷有, jiū jìng duàn yǒu, completely severing existence) explains the elimination of suffering. 'Now entering Nirvana' (今當涅槃, jīn dāng niè pán, now entering Nirvana) explains the attainment of extinction. In fact, it has been realized long ago, relative to the current cessation of teaching, beginning to return to reality, so it is said 'Today entering Nirvana' (今日當涅槃矣, jīn rì dāng niè pán yǐ, today entering Nirvana).
。第三段中。我渡有岸牒前斷有。已得過苦牒前涅槃。涅槃之果超出眾苦。故言過苦。下約此義以明佛樂。以過諸苦。故於今者純受上樂。第四段中以是緣者。以初段中離欲因緣。證無戲邊。猶初段中善思證實。妄心分別名為戲論。得實除舍故名為證無戲論邊。下約此義明佛常住。永斷纏縛今入涅槃。離無常因。以前離欲故斷纏縛。纏有十種。謂無慚。無愧。睡悔。慳。嫉。掉。眠。忿。覆。此是十也。通則諸結。斯名纏矣。縛如上辨。我無老病壽命不盡。離無常果。由前證實。故命不盡。上來第一明佛常住。自下第二彰請不應。于中分二。初一偈半對向永斷。諸纏縛等勸其莫思。下有一偈。對前今者純受上樂。勸其莫啼。前中初言我今涅槃猶如火滅。對前文中永斷纏縛今入涅槃。明己諸過畢竟永滅。純陀不應思如來者。對上我無老病死等。勸其莫思。莫思如來有老病死諸過之義。當觀如來如須彌山。對前文中壽命不盡。教其正觀。正觀如來常住不動如須彌山。后中初言我入涅槃受第一樂。牒前文中是故今者純受上樂。諸佛如是不應啼哭。結勸止悲。
上來第一佛對純陀開真辨應。自下純陀對於文殊廣顯前真。又復前來佛對純陀。以理正教。生其常解。自下文殊反試純陀。堅其常解。然下純陀對於文殊。還顯向
【現代漢語翻譯】 現代漢語譯本：第三段中，『我渡有岸牒前斷有』，指的是我已經渡過了生死的此岸，到達了涅槃的彼岸，斷絕了輪迴之有。『已得過苦牒前涅槃』，指的是我已經證得了超越眾苦的涅槃境界。涅槃的果報超出了所有的痛苦，所以說『過苦』。下面就用這個意義來闡明佛的快樂，因為超越了諸多的痛苦，所以現在完全承受至上的快樂。 第四段中，『以是緣者』，指的是以第一段中遠離慾望的因緣，來證明到達了沒有戲論的境界，就像第一段中通過善於思考來證實真如實相一樣。妄心的分別執著被稱為戲論。證得真如實相，去除捨棄妄心分別，所以稱為證得沒有戲論的境界。下面就用這個意義來闡明佛的常住不變。永遠斷絕了纏縛，現在進入涅槃，遠離了無常的因。因為之前遠離了慾望，所以斷絕了纏縛。纏有十種，即無慚（沒有羞恥心），無愧（沒有羞愧心），睡眠，後悔，慳吝（吝嗇），嫉妒，掉舉（心神不定），昏沉，忿怒（憤怒），覆藏（隱藏罪過）。這便是十種纏。總的來說，各種煩惱結使都可以稱為纏。縛的含義如上文所辨析。『我無老病壽命不盡』，這是遠離了無常的果報。由於之前證實了真如實相，所以壽命不會窮盡。以上第一部分闡明了佛的常住不變。從下面開始第二部分彰顯不應該悲傷。其中分為兩部分，開始一偈半是針對永遠斷絕諸纏縛等，勸說他不要思念。下面有一偈，是針對之前『現在完全承受至上的快樂』，勸說他不要啼哭。前面部分，開始說『我今涅槃猶如火滅』，是對應前面文中『永遠斷絕纏縛，現在進入涅槃』，闡明自己所有的過失畢竟永遠滅盡。『純陀不應思如來者』，是對應上面『我無老病死等』，勸說他不要思念。不要思念如來有衰老、疾病、死亡等過失的含義。『當觀如來如須彌山（Mount Sumeru）』，是對應前面文中『壽命不盡』，教導他正確地觀察。正確地觀察如來常住不動，如同須彌山。後面部分，開始說『我入涅槃受第一樂』，是承接前面文中『是故現在完全承受至上的快樂』。『諸佛如是不應啼哭』，總結勸誡，停止悲傷。 上面第一部分是佛陀對純陀（Cunda）開示真理，辨明應理。從下面開始是純陀對於文殊（Manjusri）廣為顯揚前面的真理。而且前面是佛陀對純陀，以道理來端正教導，生起他的常住之解。從下面開始是文殊反過來試探純陀，堅定他的常住之解。然後下面是純陀對於文殊，反過來顯揚向...
【English Translation】 English version: In the third paragraph, 'I have crossed the shore, severing existence,' refers to having crossed the shore of birth and death, reaching the shore of Nirvana, and severing the existence of Samsara. 'Having attained the cessation of suffering, Nirvana,' refers to having attained the state of Nirvana, which transcends all suffering. The fruit of Nirvana surpasses all suffering, hence the term 'cessation of suffering.' The following uses this meaning to elucidate the Buddha's joy, because it transcends numerous sufferings, so now it fully receives supreme joy. In the fourth paragraph, 'By this cause,' refers to using the cause of detachment from desire in the first paragraph to prove the attainment of the state of no playfulness, just as the realization of true suchness is confirmed through skillful contemplation in the first paragraph. The discrimination and attachment of the deluded mind are called playfulness. Attaining true suchness and eliminating the discrimination of the deluded mind is called attaining the state of no playfulness. The following uses this meaning to elucidate the Buddha's permanence. Having eternally severed the bonds, now entering Nirvana, and being away from the cause of impermanence. Because of previously being away from desire, the bonds are severed. There are ten kinds of bonds, namely, shamelessness (lack of shame), lack of remorse, sleep, regret, stinginess (miserliness), jealousy, restlessness (agitation), drowsiness, anger (wrath), and concealment (hiding faults). These are the ten bonds. Generally speaking, all afflictions and fetters can be called bonds. The meaning of bondage is as analyzed above. 'I have no old age, sickness, and my life is inexhaustible,' this is being away from the result of impermanence. Because of previously confirming true suchness, life will not end. The first part above elucidates the Buddha's permanence. From below, the second part manifests that one should not grieve. It is divided into two parts, beginning with one and a half verses aimed at eternally severing all bonds, etc., advising him not to think about it. Below there is one verse, which is aimed at the previous 'now fully receiving supreme joy,' advising him not to weep. In the previous part, it begins by saying 'My Nirvana is like the extinguishing of a fire,' which corresponds to the previous text 'eternally severing the bonds, now entering Nirvana,' elucidating that all my faults are ultimately and eternally extinguished. 'Cunda (Cunda) should not think of the Tathagata,' corresponds to the above 'I have no old age, sickness, death, etc.,' advising him not to think about it. Do not think of the meaning that the Tathagata has faults such as old age, sickness, and death. 'One should contemplate the Tathagata as Mount Sumeru (Mount Sumeru),' corresponds to the previous text 'life is inexhaustible,' teaching him to contemplate correctly. Correctly contemplate the Tathagata as permanent and immovable, like Mount Sumeru. In the latter part, it begins by saying 'I enter Nirvana and receive the supreme joy,' which is a continuation of the previous text 'therefore, now fully receiving supreme joy.' 'All Buddhas are like this, one should not weep,' concluding with advice to stop grieving. The first part above is the Buddha's explanation of the truth to Cunda (Cunda), clarifying the proper reasoning. From below, Cunda extensively manifests the previous truth to Manjusri (Manjusri). Moreover, previously the Buddha rectified and taught Cunda with reason, giving rise to his understanding of permanence. From below, Manjusri in turn tests Cunda, strengthening his understanding of permanence. Then below, Cunda in turn manifests to Manjusri the...
前兩段中真。先對後段。廣顯如來不滅之真。如來次後自當廣下。廣顯如來無待之真。乘言便故。從後向前次第顯之。初中有四。一純陀乘言啟請為由。二文殊反試。三純陀因試自申己解。四文殊述贊堅其常解。初中有三。第一純陀述佛前言彰己智微。不能思佛涅槃深義。故須佛住。二我今與下明己所解。高參上流。聞說堪受。敢留佛住。三譬如饑下請佛深憐必為己住。初中如是誠如聖教。總述佛語。依舊經本。向前偈中佛勸純陀。不應思量如來之義。故今述之我今智微。何能思量如來深義。別述佛言。以我智微。不能思量如來涅槃。故須佛住。第二請中。初法。次喻。后合。下結。法中明己內有常解。故與文殊法王子等。喻中幼年初出家者。習道未久名為幼年。常解始生名初出家。未有常行名未受具。解常處同名墮僧數。閤中初言我亦如是。正合前喻。以佛菩薩神通力故得在如是菩薩數者。純陀明己在數所以。以現佛力過去菩薩教化之力。生我常解。故在如是大菩薩數。是故下結。是我有解。上同菩薩堪受法故。故請佛住。第三請中。如饑無吐。立喻請佛。佛常思化。如世饑人。愿莫舍我。名不變吐。愿使已下約喻求佛。愿如饑人。莫舍我等入涅槃去。第二文殊反試之中。先呵。后教。初文殊告汝今不應發是言等。
是呵詞也。明佛無常。是故不應。汝今觀下是教詞也。教觀如來有為無常。息其請意。汝今當觀諸行性相。正教起觀。小乘法中佛是有為。諸行所攝。若觀諸行性相無常。自然知佛終歸盡滅。不應請住。如是觀行具空三昧。舉益勸。由觀無常。知法無性。故具空定。欲求正法應如是學。結勸修習。欲求空法。應當如是。學觀有為性相無常。第三純陀顯己解中。初先受前文殊所教。以理觀佛。非是有為。短壽喻下以己所知。教呵文殊。前中初言夫如來者天上人中最尊最勝。直立道理。下約此理推驗如來。明非有為。于中初明同於有為非尊非勝。力士喻下明是尊勝。必破有為。前中有二。一正明如來是其有為非尊非勝。二複次文殊為如說下重審文殊。前中有四。初如是如來豈是行者。審定其言。二若是行下縱以示過。明同諸行。則有生滅流轉之過。三我聞下明有生滅流轉之過。便非尊勝。四是故下結呵文殊。就初段中。如是如來牒上之詞。所謂如是天上人中最勝如來。豈是行耶。審定其言。疑問不決故言豈耶。第二段中。若是行者牒其所立。下就顯過。于中初先就佛明過。一切行下類以顯之。前中初言為生滅法。法說明有生滅之過。譬如水泡速起速滅。喻說明有。生滅之過。往來流轉。法說明有流轉之過。猶如車輪。立喻
【現代漢語翻譯】 現代漢語譯本 這是呵斥的言辭。闡明佛陀是無常的。因此不應該（祈請佛住世）。你現在觀察下面是教導的言辭。教導觀察如來是有為無常的，止息（文殊菩薩）祈請（佛住世）的意願。你現在應當觀察諸行的體性和表相。這是正教生起觀想。在小乘法中，佛陀是有為法，被諸行所包含。如果觀察諸行的體性和表相是無常的，自然知道佛陀終將歸於寂滅，不應該祈請住世。像這樣觀行，具足空三昧。這是舉例說明觀行的益處和勸勉。由於觀察無常，知道法無自性，所以具足空定。想要尋求正法，應當這樣學習。這是總結勸勉修習。想要尋求空法，應當像這樣，學習觀察有為法的體性和表相是無常的。 第三部分是純陀（Chunda）闡述自己的理解。首先接受了先前文殊菩薩（Manjushri）的教導，以理來觀察佛陀，認為佛陀不是有為法。在『短壽喻』之後，用自己所知，教導並呵斥文殊菩薩。在前面部分，首先說『夫如來者天上人中最尊最勝』，直接立足於道理。下面依據這個道理來推驗如來，闡明佛陀不是有為法。其中首先闡明如果等同於有為法，就不是最尊最勝。在『力士喻』之後，闡明佛陀是最尊最勝，必定破除有為法。前面部分有兩點：一是正面闡明如來是其有為法就不是最尊最勝；二是『複次文殊為如是說』，再次審問文殊菩薩。前面部分有四點：一是『如是如來豈是行者』，審定文殊菩薩的言論；二是『若是行下縱以示過』，縱容（文殊菩薩的觀點）來顯示過失，闡明如果等同於諸行，就會有生滅流轉的過失；三是『我聞下明有生滅流轉之過』，闡明有生滅流轉的過失，便不是最尊最勝；四是『是故下結呵文殊』，總結呵斥文殊菩薩。就第一段中，『如是如來』是承接上文的詞語，所謂『如是天上人中最勝如來』，難道是行者嗎？這是審定文殊菩薩的言論。因為疑問沒有解決，所以說『豈耶』。 第二段中，『若是行者』是承接文殊菩薩所立的觀點，下面就此顯露過失。其中首先就佛陀闡明過失，『一切行下類以顯之』，用類比來顯明。前面部分，首先說『為生滅法』，用『法』來說明有生滅的過失。『譬如水泡速起速滅』，用比喻來說明有生滅的過失。『往來流轉』，用『法』來說明有流轉的過失。『猶如車輪』，立下比喻。
【English Translation】 English version These are words of rebuke. They clarify that the Buddha is impermanent. Therefore, one should not (request the Buddha to remain in the world). You are now observing the following as words of instruction. They instruct to contemplate the Tathagata (Thus Come One) as conditioned (having causes and conditions) and impermanent, ceasing (Manjushri Bodhisattva's) intention to request (the Buddha to remain). You should now contemplate the nature and characteristics of all phenomena (Skandhas). This is the correct teaching for arising contemplation. In the Hinayana (Small Vehicle) teachings, the Buddha is conditioned, encompassed by all phenomena. If one contemplates the nature and characteristics of all phenomena as impermanent, one will naturally know that the Buddha will ultimately pass into extinction, and one should not request him to remain. Such contemplation and practice are complete with the Samadhi (state of meditative consciousness) of emptiness. This is an example illustrating the benefits of contemplation and encouragement. Because of contemplating impermanence, one knows that phenomena have no inherent nature, thus being complete with the Samadhi of emptiness. If one wishes to seek the correct Dharma (teachings), one should learn in this way. This is a concluding encouragement to practice. If one wishes to seek the Dharma of emptiness, one should, in this way, learn to contemplate the nature and characteristics of conditioned phenomena as impermanent. The third part is Chunda's exposition of his own understanding. First, he accepted the previous teachings of Manjushri (Gentle Glory) Bodhisattva, using reason to contemplate the Buddha, believing that the Buddha is not conditioned. After the 'short life analogy,' he used what he knew to teach and rebuke Manjushri Bodhisattva. In the preceding part, he first said, 'The Tathagata is the most honored and supreme among gods and humans,' directly based on reason. Below, based on this reason, he examines the Tathagata, clarifying that the Buddha is not conditioned. Among them, he first clarifies that if equal to conditioned phenomena, he is not the most honored and supreme. After the 'strong man analogy,' he clarifies that the Buddha is the most honored and supreme, and must break through conditioned phenomena. The preceding part has two points: one is to positively clarify that if the Tathagata is conditioned, he is not the most honored and supreme; the second is 'Furthermore, Manjushri said as follows,' again questioning Manjushri Bodhisattva. The preceding part has four points: one is 'Is the Tathagata such a practitioner?' confirming Manjushri Bodhisattva's words; two is 'If it is practiced, then show the fault,' tolerating (Manjushri Bodhisattva's view) to show the fault, clarifying that if equal to all phenomena, there will be the fault of birth, death, and transmigration; three is 'I heard that there is the fault of birth, death, and transmigration,' clarifying that having the fault of birth, death, and transmigration, he is not the most honored and supreme; four is 'Therefore, conclude and rebuke Manjushri,' summarizing and rebuking Manjushri Bodhisattva. In the first paragraph, 'The Tathagata such' is a phrase that follows the previous text, the so-called 'The Tathagata such, the most supreme among gods and humans,' is he a practitioner? This is confirming Manjushri Bodhisattva's words. Because the question has not been resolved, he says 'Is it?' In the second paragraph, 'If it is practiced' is following Manjushri Bodhisattva's established viewpoint, and below, the fault is revealed. Among them, first, the fault is clarified regarding the Buddha, 'All practices are shown by analogy,' using analogy to clarify. In the preceding part, first, he says 'For the law of birth and death,' using 'law' to explain the fault of birth and death. 'Like a water bubble that quickly arises and quickly disappears,' using a metaphor to explain the fault of birth and death. 'Coming and going, flowing and turning,' using 'law' to explain the fault of flowing and turning. 'Like a cartwheel,' establishing a metaphor.
彰過。下類顯中一切諸行亦如是者。生死諸行亦同有此二種過也。諸行例然。佛是有為。何獨不爾。第三段中。初就生滅。明佛不得為尊為勝。如聚落下就前流轉。明佛不得為尊為勝。前中我聞諸天極長。舉凡驗聖。亦得名為辨凡過聖。如四天王壽五百歲。乃至非想壽八萬劫。名為極長。云何世尊是天中天不滿百年。準凡責聖。亦得名為彰聖劣凡。世尊既是天中之天。壽應無量。云何命短不滿百年。不滿百故不得名為天中之天最尊最勝。下就流轉明非尊中。初先立喻。如聚落主。喻佛得為三千化主。勢力自在能制他者。喻佛自在能調眾生。其後貧賤人所輕者。喻佛流轉為人輕也。為他使者。反為他化。所以下釋。下合顯法。世尊亦爾。合聚落主勢力自在能制伏他。同於諸行。合其福盡。不得稱為天中之天。合其貧賤為人輕也。何以下釋。即是合上失勢力故。第四結中。是故文殊勿觀如來同諸行者。以同諸行。便有生滅流轉之過。不得名為天中天故。莫觀如來同有為行非尊非勝。自下第二重審文殊。文殊高人。喜有異見。故須審之。複次文殊為知而說不知而說。審定其言。為當知佛定是有為。說同諸行。為當不知闇心妄說。設使已下縱以示過。設知如來同於諸行。命報短促。不得名為天中之天。流轉不定。如聚落主。不
【現代漢語翻譯】 現代漢語譯本 彰顯過失。以下列舉顯現其中一切諸行也是如此。生死諸行也同樣具有這兩種過失。一切諸行都是如此。佛是有為法，為何唯獨佛不是這樣？第三段中，首先就生滅而言，說明佛不能被認為是至尊至勝。如同聚落主就其前後流轉而言，說明佛不能被認為是至尊至勝。前面『我聞諸天極其長壽』，這是舉凡夫來驗證聖人，也可以稱作辨別凡夫超過聖人。例如四天王壽命五百歲，乃至非想非非想處天壽命八萬劫，這被稱為極其長壽。為何世尊是天中之天，壽命卻不滿百年？這是用凡夫的標準來責備聖人，也可以稱作彰顯聖人不如凡夫。世尊既然是天中之天，壽命應該無量，為何壽命短促不滿百年？因為不滿百年，所以不能被稱為天中之天，最尊最勝。以下就流轉而言，說明並非至尊。首先設立比喻，如同聚落主，比喻佛可以作為三千世界的教化之主，勢力自在能夠制伏他人。比喻佛自在能夠調伏眾生。其後被貧窮卑賤之人所輕視，比喻佛流轉於世為人所輕視。為他人所役使，反而被他人所化。所以下面進行解釋。下面是合起來顯現佛法。世尊也是如此，如同聚落主勢力自在能夠制伏他人，等同於諸行。如同他的福報耗盡，不能被稱為天中之天。如同他的貧窮卑賤為人所輕視。為何以下進行解釋，就是合起來說明喪失勢力。第四段是總結，因此文殊（Manjushri，菩薩名）不要認為如來（Tathagata，佛的稱號）等同於諸行，因為等同於諸行，便會有生滅流轉的過失，不能被稱為天中之天。不要認為如來等同於有為之行，並非至尊至勝。以下是第二次審問文殊。文殊是高人，喜歡有不同的見解，所以需要審問他。再次審問文殊，是知道而說，還是不知道而說？審定他的言語，是知道佛必定是有為法，所以說等同於諸行，還是不知道，內心昏暗而妄說？假設以下是縱容他來顯示過失。假設知道如來等同於諸行，壽命短促，不能被稱為天中之天，流轉不定，如同聚落主，不能……
【English Translation】 English version Revealing the Faults. The following illustrates that all phenomena are also like this. The phenomena of birth and death also share these two kinds of faults. All phenomena are similar. The Buddha is conditioned, why is he the only exception? In the third section, it first addresses birth and death, clarifying that the Buddha cannot be considered the most venerable and supreme. Like the head of a village in terms of his comings and goings, it clarifies that the Buddha cannot be considered the most venerable and supreme. Earlier, 'I heard that the gods are extremely long-lived,' this uses ordinary beings to verify the saints, and can also be called distinguishing the ordinary surpassing the saintly. For example, the Four Heavenly Kings have a lifespan of five hundred years, and even the gods of the Realm of Neither Perception Nor Non-Perception have a lifespan of eighty thousand kalpas (aeons), which is called extremely long-lived. Why is the World-Honored One (Bhagavan, Buddha's title) the 'Heaven Above Heavens' (Devatideva, a title of the Buddha) but his lifespan is less than a hundred years? This uses the standards of ordinary beings to criticize the saints, and can also be called revealing that the saint is inferior to the ordinary. Since the World-Honored One is the 'Heaven Above Heavens,' his lifespan should be immeasurable, why is his lifespan short and less than a hundred years? Because it is less than a hundred years, he cannot be called the 'Heaven Above Heavens,' the most venerable and supreme. The following addresses comings and goings, clarifying that he is not the most venerable. First, an analogy is established, like the head of a village, which is analogous to the Buddha being able to be the teaching master of the three thousand worlds, with power and freedom to subdue others. It is analogous to the Buddha being able to freely tame sentient beings. Afterwards, being looked down upon by the poor and lowly, is analogous to the Buddha transmigrating in the world and being looked down upon by people. Being employed by others, and instead being transformed by others. Therefore, the following explains. The following combines to reveal the Dharma (Buddha's teachings). The World-Honored One is also like this, like the head of a village with power and freedom to subdue others, equivalent to all phenomena. Like his blessings being exhausted, he cannot be called the 'Heaven Above Heavens.' Like his poverty and lowliness being looked down upon by people. Why does the following explain, which is combining to explain the loss of power. The fourth section is the conclusion, therefore, Manjushri (Manjushri, name of a Bodhisattva) do not consider the Tathagata (Tathagata, title of the Buddha) to be the same as all phenomena, because being the same as all phenomena, there will be the faults of birth, death, and transmigration, and he cannot be called the 'Heaven Above Heavens.' Do not consider the Tathagata to be the same as conditioned phenomena, not the most venerable and supreme. The following is the second time questioning Manjushri. Manjushri is a noble person, who likes to have different views, so it is necessary to question him. Questioning Manjushri again, is he speaking knowingly or unknowingly? Ascertaining his words, does he know that the Buddha is definitely conditioned, so he says he is the same as all phenomena, or does he not know, and speaks blindly with a darkened mind? Supposing the following is indulging him to show the faults. Supposing he knows that the Tathagata is the same as all phenomena, his lifespan is short, he cannot be called the 'Heaven Above Heavens,' his transmigration is uncertain, like the head of a village, he cannot...
得名為自在法王。上來明佛同於有為非尊非勝。自下第二明是尊勝必破有為。破離四魔有為生死。方得名為三界尊故。于中先喻。次合。后結。喻中有三。一佛破有為喻。二如是力士王所愛下世共尊敬喻。三所以下佛是無為喻。初中如王有力士者。眾生有其感聖之力。為佛隨從。故名為王。佛能摧破四魔強敵。名為力士。力當千者當敵四魔。更無降者魔不能伏。故稱當千。結佛力勝。第二段中。如是力士牒佛如來。王所愛念為世尊仰。偏賜爵等別加敬養。第三段中。所以得稱當千人者。問前起后。是人未必力敵千者。簡前起后未必專以破障之力。當敵千人種種伎能。能勝千者。具足種種無為功德。過千人也。故稱結之。如來下合。依前三段次第合之。合初段中。如來亦爾合前力士。降煩惱等合力當千。更無降者。降煩惱魔。斷生死因。降伏天魔。摧生死緣。降陰及死。離生死果。以降此四。故非有為。是故如來名三界尊。合第二段王所愛念偏賜爵祿。如彼已下舉喻以帖。偏帖初段。以是緣下合第三段。以是緣者牒前顯后。以佛破壞有為因緣。成就種種無為功德。成就種種無量真德。合上種種伎能勝千。故稱如來應正遍知。合前喻中故稱當千。文殊不應憶想如來同於諸行。總以結呵。上來純陀受文殊教。以理推驗。佛非
【現代漢語翻譯】 現代漢語譯本 得名為自在法王（Dharmaraja，指在佛法中得自在的王者）。上面說明佛與有為法相同，並非至尊至勝。從下面第二段開始，說明佛是至尊至勝，必定破除有為法。破除脫離四魔（煩惱魔、五陰魔、死魔、天魔）的有為生死，才能被稱為三界至尊。其中先用比喻，然後結合，最後總結。比喻中有三部分。一是佛破有為的比喻。二是『如是力士王所愛』以下，世人共同尊敬的比喻。三是『所以』以下，佛是無為的比喻。第一部分中，如有國王有大力士，眾生有感應聖人的力量，為佛所隨從，所以名為王。佛能摧破四魔的強大敵人，名為力士。力當千人，是說能抵擋四魔，再沒有能降伏四魔的人，魔不能降伏他，所以稱為『當千』，總結佛的力量殊勝。第二段中，『如是力士』是指佛如來，為國王所愛念，為世人所仰慕，特別賜予爵位等，特別加以敬養。第三段中，『所以得稱當千人者』，是問前起后。『是人未必力敵千者』，是簡前起后，未必專門以破除障礙的力量，抵擋千人，而是種種技能，能勝過千人。具備種種無為功德，超過千人。所以總結說『故稱』。『如來』以下是結合。依照前面三段的次序結合。結合第一段中，『如來亦爾』，是結合前面的力士。『降煩惱等』，是結合『力當千』，再沒有能降伏四魔的人。降伏煩惱魔，斷除生死之因。降伏天魔，摧毀生死之緣。降伏五陰和死，脫離生死之果。因為降伏這四魔，所以不是有為法。因此如來被稱為三界至尊。結合第二段『王所愛念偏賜爵祿』，『如彼已下』是舉比喻來貼合，偏重貼合第一段。『以是緣下』是結合第三段。『以是緣者』，是承接前面，顯明後面。因為佛破壞有為的因緣，成就種種無為的功德，成就種種無量的真德，結合上面種種技能勝過千人，所以稱為如來應正遍知（Tathagata Arhat Samyak-sambuddha，如實知見一切法的覺悟者）。結合前面比喻中的『故稱當千』。『文殊不應憶想如來同於諸行』，總的用以總結呵斥。上面是純陀（Cunda）接受文殊（Manjusri）的教導，用道理推究驗證，佛並非有為法。
【English Translation】 English version He is named the Free Dharma King (Dharmaraja, referring to a king who has attained freedom in the Dharma). The above explains that the Buddha is the same as conditioned phenomena (有為法), and is neither supreme nor superior. From the second paragraph below, it explains that the Buddha is supreme and superior, and must eliminate conditioned phenomena. Only by eliminating and escaping the conditioned birth and death of the four maras (煩惱魔，Klesha-mara: the demon of afflictions; 五陰魔，Skandha-mara: the demon of the aggregates; 死魔，Mrtyu-mara: the demon of death; 天魔，Devaputra-mara: the demon of heavenly beings) can one be called the supreme of the Three Realms. Among them, first is a metaphor, then a combination, and finally a conclusion. There are three parts to the metaphor. The first is the metaphor of the Buddha destroying conditioned phenomena. The second is the metaphor from 'Such a strong man is loved by the king' onwards, of the common respect of the world. The third is the metaphor from 'Therefore' onwards, of the Buddha being unconditioned. In the first part, if a king has a strong man, sentient beings have the power to sense the sage, and are followed by the Buddha, so he is called the king. The Buddha can destroy the powerful enemies of the four maras, so he is called the strong man. 'Strength equals a thousand men' means he can resist the four maras, and there is no one who can subdue the maras, so the maras cannot subdue him, so he is called 'equal to a thousand'. Concluding that the Buddha's power is superior. In the second paragraph, 'Such a strong man' refers to the Buddha Tathagata, who is loved by the king and admired by the world, and is specially granted titles and other special respects. In the third paragraph, 'The reason why he is called equal to a thousand men' is asking the former to start the latter. 'This person may not be able to fight a thousand men' is simplifying the former to start the latter, not necessarily specializing in the power to eliminate obstacles, resisting a thousand men, but various skills, able to surpass a thousand men. Possessing all kinds of unconditioned merits, surpassing a thousand men. So the conclusion says 'therefore called'. 'Tathagata' below is the combination. Combine according to the order of the previous three paragraphs. Combining the first paragraph, 'Tathagata is also like this' is combining the previous strong man. 'Subduing afflictions, etc.' is combining 'strength equals a thousand', and there is no one who can subdue the four maras. Subduing the Klesha-mara, cutting off the cause of birth and death. Subduing the Devaputra-mara, destroying the conditions of birth and death. Subduing the skandhas and death, escaping the result of birth and death. Because of subduing these four maras, it is not conditioned phenomena. Therefore, the Tathagata is called the supreme of the Three Realms. Combining the second paragraph 'loved by the king and specially granted titles', 'as below' is using a metaphor to fit, focusing on fitting the first paragraph. 'Because of this reason below' is combining the third paragraph. 'Because of this reason' is inheriting the previous, clarifying the latter. Because the Buddha destroys the conditions of conditioned phenomena, achieves all kinds of unconditioned merits, achieves all kinds of immeasurable true virtues, combining the above various skills surpassing a thousand men, so he is called Tathagata Arhat Samyak-sambuddha (如來應正遍知，the enlightened one who truly knows all dharmas). Combining the 'therefore called equal to a thousand' in the previous metaphor. 'Manjusri should not imagine that the Tathagata is the same as all actions' is generally used to conclude and rebuke. The above is Cunda (純陀) receiving the teachings of Manjusri (文殊), using reason to investigate and verify that the Buddha is not conditioned phenomena.
有為。自下純陀以己所知。教呵文殊。于中先呵。貧女下教。呵中先喻。譬如巨富長者生子。喻凡感聖。感聖之人內有道機。名富長者。感聖出現名為生子。相師佔之有短壽相。喻前文殊說佛有為。文殊相師觀佛名占。說佛今滅名短壽相。父母聞下喻世輕賤。父母聞等喻明感聖道機眾生聞短不愛。知佛不能常流法化。名為不任紹繼家嗣。由是不愛。觀同凡夫聲聞緣覺。名視如草。夫短壽下喻明其餘。無道眾生聞短不敬。次合顯法。若使如來同諸行者。合前生子有短壽相。亦復不為世間敬者。超合不為沙門等敬。如來所說不變真法亦無受者。卻合父母不復愛等。以不愛故所說不受。是故文殊不應說下總以結呵。自下純陀以己所知反教文殊。于中兩喻。初貧女喻反教文殊。顯佛無為。后大人喻。反教文殊覆佛有為。前中先喻。次勸。后合。喻中六句。一處苦求善喻。二止他已下依教主解喻。三是客舍下教授令出喻。四其產未下懷解向果喻。五于其中路遇惡已下逢苦不退喻。六慈念已下賞解得果。喻初中貧女喻修行人無德稱貧。能生常解。故名為女。無境安心名無居家。離善知識名無救護。煩惱嬰纏名加病苦。無法充神名飢渴逼。訪友遊行。求法乞丐。第二句中止他客舍生一子者。名佛為他。大乘教法是佛攝人所安止處。名
【現代漢語翻譯】 現代漢語譯本 有為（saṃskṛta）。純陀（Cunda）以自己所知，教導呵斥文殊（Mañjuśrī）。其中先呵斥，『貧女』（daridra-strī）以下是教導。呵斥中先用比喻。譬如巨富長者生子，比喻凡夫感悟成聖。感悟成聖之人內心有道機，名為『富長者』。感悟成聖出現，名為『生子』。相師占卜，說有短壽之相，比喻前文殊說佛有為。文殊如相師觀察佛，名為『占』。說佛將滅度，名為『短壽相』。父母聽聞以下，比喻世人輕賤。父母聽聞等，比喻明瞭感聖道機的眾生，聽聞短壽而不喜愛。知道佛不能常流法化，名為不任紹繼家嗣，因此不喜愛。看待如同凡夫、聲聞、緣覺，名為『視如草』。『夫短壽』以下，比喻明瞭其餘無道眾生聽聞短壽而不尊敬。其次是合顯法。若使如來同諸行者，合前『生子有短壽相』，亦不為世間所敬者。超合不為沙門等敬。如來所說不變真法，也沒有接受者。卻合『父母不復愛等』。因為不喜愛，所以所說不受。是故文殊不應說以下，總以結呵斥。以下純陀以自己所知，反過來教導文殊。其中兩個比喻。初『貧女』喻反教文殊，顯佛無為。后『大人』喻，反教文殊覆佛有為。前中先比喻，次勸說，后合喻。比喻中六句。一、處苦求善喻。二、止他已下，依教主解喻。三、是客舍下，教授令出喻。四、其產未下，懷解向果喻。五、于其中路遇惡已下，逢苦不退喻。六、慈念已下，賞解得果。比喻初中，貧女比喻修行人無德，稱作貧。能生常解，故名為女。無境安心，名無居家。離善知識，名無救護。煩惱嬰纏，名加病苦。無法充神，名飢渴逼。訪友**，求法乞丐。第二句中，止他客舍生一子者，名佛為他。大乘教法是佛攝人所安止處，名
【English Translation】 English version Saṃskṛta (saṃskṛta): 'Having conditions' or 'conditioned' (有為). Cunda (純陀), based on his own understanding, instructs and refutes Mañjuśrī (文殊). Among these, he first refutes. 'Poor woman' (daridra-strī) below is the teaching. In the refutation, he first uses a metaphor. For example, a wealthy elder has a son, which is a metaphor for a mortal's enlightenment into a sage. A person who is enlightened into a sage has the seed of the path within, and is called 'wealthy elder'. The appearance of enlightenment is called 'having a son'. A fortune teller predicts that the son has a short lifespan, which is a metaphor for Mañjuśrī previously saying that the Buddha is conditioned. Mañjuśrī observing the Buddha like a fortune teller is called 'predicting'. Saying that the Buddha will pass away is called 'short lifespan'. 'Parents hearing' below is a metaphor for the world's contempt. 'Parents hearing' etc., is a metaphor for sentient beings who understand the seed of enlightenment, hearing of the short lifespan and not liking it. Knowing that the Buddha cannot constantly spread the Dharma, it is called 'not being able to inherit the family lineage', therefore they do not like it. Viewing him as an ordinary person, Śrāvaka (聲聞), or Pratyekabuddha (緣覺), is called 'seeing him as grass'. 'If short lifespan' below is a metaphor for other ignorant sentient beings hearing of the short lifespan and not respecting him. Next is the combination of revealing the Dharma. If the Tathāgata (如來) is the same as all practitioners, combining the previous 'having a son with a short lifespan', he would also not be respected by the world. Further combining, he would not be respected by Śramaṇas (沙門) etc. The unchanging true Dharma spoken by the Tathāgata would also have no recipients. Recombining 'parents no longer loving etc.'. Because they do not love him, what is said is not received. Therefore, Mañjuśrī should not say below, concluding with a general refutation. Below, Cunda, based on his own understanding, in turn instructs Mañjuśrī. Among these, there are two metaphors. First, the 'poor woman' metaphor refutes Mañjuśrī's teaching, revealing the Buddha's unconditioned nature. Later, the 'adult' metaphor refutes Mañjuśrī's teaching, covering the Buddha's conditioned nature. In the former, first the metaphor, then persuasion, then combination of metaphors. There are six sentences in the metaphor. 1. The metaphor of seeking good in suffering. 2. 'Stopping others already' below, explaining the metaphor according to the teaching master. 3. 'Is a guest house' below, the metaphor of instructing to leave. 4. 'Her delivery not yet' below, the metaphor of conceiving understanding towards the fruit. 5. 'In the middle of the road encountering evil already' below, the metaphor of not retreating when encountering suffering. 6. 'Compassionate thought already' below, the metaphor of rewarding understanding and attaining the fruit. In the initial metaphor, the poor woman is a metaphor for a practitioner without virtue, called poor. Able to generate constant understanding, therefore called a woman. No state of mind to settle, called no home. Separated from good teachers, called no protection. Entangled by afflictions, called added suffering. No Dharma to fill the spirit, called pressed by hunger and thirst. Visiting friends**, seeking Dharma and begging. In the second sentence, 'stopping others, a guest house giving birth to a son', is called the Buddha for others. The Mahāyāna (大乘) teachings are the place where the Buddha gathers and settles people, called
為客舍。依教曰止。起解名生。終能結繼故說為子。第三句中是客舍主驅逐去者。佛是舍主。教授向果名驅逐去。亦可教令舍詮求實。名驅逐去。第四句中其產未久攜抱是兒至他國者。解生不遙名為未久。懷解在心名抱是兒。悕心向果名為欲至。無上菩提是佛住處。名為他國。第五句中於修行時。名為中路。觸對塵境名遇風雨。起惡招苦逼切自身。名寒苦至。加為惡友侵害善法。名為毒蟲之所唼食。中逢小乘名經恒河。賞解求出名抱兒渡。小乘眾生共相逼勸。名水漂疾。守解不從名不放舍。乃至為彼小乘所殺。人喪道廢。是故名為母子俱沒。未必有此。蓋乃假設過分為言。縱使有此。亦須堅守。第六句中如是女人生梵天者。喻諸菩薩賞解功德終得菩提。上來立喻。下次教勸。于中有二。一勸愚人一切莫說。二若正見下勸其智者定說無為。前中文殊欲護正法勿說如來同於諸行。勸其莫說。良以愚人心未見法。言多謬失。是故勸其一切莫說。次教莫著。唯當自責我今愚癡。勸舍解心。如來正法不可思議。教生信心。是故已下結勸莫說。是如來法不可思故。不應定說有為無為。下勸智者定說無為。若正見者應說如來定是無為。以理正勸。何以下釋。先問。后解。由說無為。令人正解起修趣向。名生善法。不說有為令人舍謗不
【現代漢語翻譯】 現代漢語譯本 作為客舍。依照教義停止（於此）。開始理解稱為『生』。最終能夠繼承，所以說（理解）是『子』。第三句中，『客舍主驅逐去者』，佛（Buddha）是舍主。教授導向（涅）槃（Nirvana）的果位稱為『驅逐去』。也可以教令捨棄詮釋而尋求真實，稱為『驅逐去』。第四句中，『其產未久攜抱是兒至他國者』，理解產生不久稱為『未久』。懷抱理解在心中稱為『抱是兒』。希望心向往（涅）槃的果位稱為『欲至』。無上菩提（Anuttara-Samyak-Sambodhi）（無上正等正覺）是佛（Buddha）居住的地方，稱為『他國』。第五句中，『于修行時』，稱為『中路』。觸對塵境稱為『遇風雨』。產生惡念招致痛苦逼迫自身，稱為『寒苦至』。更加上惡友侵害善法，稱為『毒蟲之所唼食』。中途遇到小乘（Hinayana），稱為『經恒河』。讚賞理解尋求出離稱為『抱兒渡』。小乘眾生互相逼迫勸誘，稱為『水漂疾』。守護理解不隨從（小乘）稱為『不放舍』。乃至被那些小乘（修行者）所殺，人喪失（涅）槃之道，是故稱為『母子俱沒』。未必真有此事，大概是假設誇張的說法。縱然真有此事，也必須堅守（正道）。第六句中，『如是女人生梵天者』，比喻諸菩薩（Bodhisattvas）讚賞理解功德最終獲得菩提（Bodhi）。 上面是立下比喻，下面是教導勸誡。其中有兩點：一是勸誡愚人一切都不要說，二是如果（有）正見，就勸誡智者一定要說無為（Asamskrta）。前面（經文）中文殊（Manjusri）想要守護正法，（認為）不要說如來（Tathagata）等同於諸行，勸誡他們不要說。因為愚人心中沒有見到法，說多了容易出錯。所以勸誡他們一切都不要說。其次教導（他們）不要執著，只應當責備自己現在愚癡，勸誡（他們）捨棄理解之心。如來（Tathagata）的正法不可思議，教導（他們）生起信心。所以下面總結勸誡不要說，是因為如來（Tathagata）的法不可思議的緣故，不應當確定地說有為（Samksrta）或無為（Asamskrta）。下面勸誡智者一定要說無為（Asamskrta）。如果（有）正見的人應當說如來（Tathagata）一定是無為（Asamskrta）。用正理勸誡。為什麼呢？下面解釋。先提問，后解答。因為說無為（Asamskrta），使人正確理解，開始修行趣向（涅）槃，稱為『生善法』。不說有為（Samksrta）使人捨棄誹謗不（再謗法）。
【English Translation】 English version It is like a guest house. According to the teachings, stop (here). The beginning of understanding is called 'birth'. Ultimately being able to inherit, therefore it is said (understanding) is 'son'. In the third sentence, 'the guest house owner drives away', the Buddha is the house owner. Teaching leading to the fruit of Nirvana is called 'drives away'. It can also teach to abandon interpretation and seek truth, called 'drives away'. In the fourth sentence, 'whose birth is not long, carrying the child to another country', understanding arises not long ago is called 'not long'. Holding understanding in the heart is called 'carrying the child'. Hoping the mind aspires to the fruit of Nirvana is called 'desiring to reach'. Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment) is the place where the Buddha resides, called 'another country'. In the fifth sentence, 'during practice', it is called 'middle road'. Contacting the environment is called 'encountering wind and rain'. Generating evil thoughts and inviting suffering to oppress oneself is called 'cold and suffering arrive'. Moreover, bad friends harm good Dharma, called 'being eaten by poisonous insects'. Encountering Hinayana (Small Vehicle) midway is called 'crossing the Ganges'. Appreciating understanding and seeking liberation is called 'carrying the child across'. Hinayana beings oppress and persuade each other, called 'water drifting swiftly'. Guarding understanding and not following (Hinayana) is called 'not abandoning'. Even being killed by those Hinayana (practitioners), people lose the path to Nirvana, therefore it is called 'mother and child both drown'. It may not be true, it is probably a hypothetical exaggeration. Even if it is true, one must adhere (to the right path). In the sixth sentence, 'such a woman is born in Brahma heaven', it is a metaphor for all Bodhisattvas appreciating the merit of understanding and ultimately attaining Bodhi (Enlightenment). The above is setting up a metaphor, the following is teaching and exhortation. There are two points: one is to advise fools not to say anything, and the other is if (there is) right view, then advise the wise to definitely speak of Asamskrta (Unconditioned). In the previous (text), Manjusri wanted to protect the right Dharma, (believing) not to say that the Tathagata is the same as all actions, advising them not to say. Because fools have not seen the Dharma in their hearts, saying too much is easy to make mistakes. Therefore, advise them not to say anything. Secondly, teach (them) not to be attached, but should only blame themselves for being foolish now, advising (them) to abandon the mind of understanding. The Tathagata's right Dharma is inconceivable, teaching (them) to generate faith. Therefore, the following concludes and advises not to speak, because the Tathagata's Dharma is inconceivable, one should not definitely say Samksrta (Conditioned) or Asamskrta (Unconditioned). The following advises the wise to definitely speak of Asamskrta (Unconditioned). If (there are) people with right view, they should say that the Tathagata must be Asamskrta (Unconditioned). Exhort with right reason. Why? The following explains. First ask, then answer. Because speaking of Asamskrta (Unconditioned), enables people to understand correctly, begin to practice and move towards Nirvana, called 'generating good Dharma'. Not speaking of Samksrta (Conditioned) enables people to abandon slander and not (slander the Dharma anymore).
墮三惡。名生憐愍。下次合喻。前六句中。但合後二。如女在河愛念子等。牒前第五。護法菩薩亦應如是。寧捨身等。舉法以合。以說如來同無為下合第六句。于中有二。一明得果。二明其人得果自然。前得果中。初先正合。如彼女下舉喻以帖。何以下釋。云何護下顯護法相。謂說如來同於無為。所謂同於涅槃無為。亦得同於法性無為。下自然中。初先舉法。后以喻帖。文中可知。下教文殊覆有為中。初先立喻。次勸。后合。喻中有六。一行修中廢喻。二寄止下退住小乘喻。三臥寐下聞。說無常喻。四即時驚下懼說濫佛喻。五具慚愧下正言覆佛喻。六生忉利下覆佛得果喻。就初句中。起修長久名為遠行。行修中廢名為疲極。第二句中。止他舍者小乘之法。是小乘人所安止處。名為他舍。退住名止。暫停名奇。第三句中。大解未發名臥寐中。聞說無常燒諸世間。名室忽然大火卒起。權教忽施。所以言卒。第四句中覺知無常濫佛之過。名即驚悟。愁慮佛身為彼無常。權教所隱。名自思惟。我於今者定死不疑。此以自身喻于佛身。諸佛法身是己體故。第五句中。具慚愧故衣纏身者。佛現無常。似若身丑。恥佛無常名具慚愧。說佛真常隱佛無常。名衣纏身。護佛至死名即命終。第六句中。生忉利天。喻得三十二相之果。滿八十
【現代漢語翻譯】 現代漢語譯本 墮入三惡道（地獄、餓鬼、畜生）。名為生起憐憫之心。下面用比喻來對應。前面的六句中，只對應後面的兩句，比如女子在河邊愛念自己的孩子等等。這是對應前面第五句，護持佛法的菩薩也應當像這樣。寧願捨棄自己的身體等等。這是舉出佛法來對應。以『說如來同無為』對應第六句。其中有兩點，一是說明得到果報，二是說明這個人得到果報是自然而然的。在前面的得到果報中，首先是正面對應，如『如彼女下』，這是舉出比喻來貼合。『何以下釋』是解釋。『云何護下』是顯示護持佛法的相貌，就是說如來說法與無為法相同，所謂與涅槃無為相同，也可以與法性無為相同。在後面的自然而然中，首先是舉出佛法，然後用比喻來貼合，文中的意思可以明白。下面的教導文殊菩薩覆蓋有為法中，首先是建立比喻，其次是勸導，最後是對應。比喻中有六個方面：一是修行中途廢棄的比喻，二是寄託停留在小乘的比喻，三是睡臥中聽到說無常的比喻，四是立刻驚醒，害怕錯用佛法的比喻，五是具足慚愧心，正面說佛法的比喻，六是生到忉利天，覆蓋佛法得到果報的比喻。就第一句中，開始修行長久叫做遠行，修行中途廢棄叫做疲憊。第二句中，停留在別人的屋舍，指的是小乘佛法，是小乘修行者所安身的地方，叫做『他舍』。退住叫做『止』，暫時停留叫做『奇』。第三句中，大智慧沒有生起叫做睡臥之中，聽到說無常，燒燬世間，叫做屋子忽然起大火。權巧的教法忽然施行，所以說是『卒』。第四句中，覺知無常，錯用佛法的過失，叫做立刻驚醒。憂愁顧慮佛身被無常所困，權巧的教法所隱藏，叫做自己思考。『我於今者定死不疑』，這是用自身比喻佛身，諸佛的法身是自己的本體的緣故。第五句中，因為具足慚愧心，用衣服纏繞身體，佛顯現無常，好像身體醜陋，以佛的無常為恥辱叫做『具慚愧』。說佛的真常，隱藏佛的無常，叫做『衣纏身』。護持佛法直到死亡叫做『即命終』。第六句中，生到忉利天，比喻得到三十二相的果報，圓滿八十種好。
【English Translation】 English version Falling into the three evil realms (hell, hungry ghosts, animals) is called generating compassion. Next, use a metaphor to correspond. In the previous six sentences, only correspond to the latter two, such as a woman loving and missing her child by the river, etc. This corresponds to the fifth sentence, that Dharma-protecting Bodhisattvas should also be like this, willing to give up their bodies, etc. This is to cite the Dharma to correspond. Use 'saying that the Tathagata is the same as non-action' to correspond to the sixth sentence. There are two points in it, one is to explain obtaining the fruit, and the other is to explain that this person obtaining the fruit is natural. In the previous obtaining the fruit, first is the positive correspondence, such as 'like her daughter below', which is to cite a metaphor to fit. 'What follows is explanation' is to explain. 'How to protect below' is to show the appearance of protecting the Dharma, that is, to say that the Tathagata's teaching is the same as non-action, so-called the same as Nirvana non-action, and can also be the same as Dharma-nature non-action. In the latter naturalness, first is to cite the Dharma, and then use a metaphor to fit, the meaning in the text can be understood. In the following teaching Manjushri to cover up conditioned dharmas, first is to establish a metaphor, second is to persuade, and finally is to correspond. There are six aspects in the metaphor: one is the metaphor of abandoning practice halfway, the second is the metaphor of entrusting and staying in the Hinayana, the third is the metaphor of hearing impermanence in sleep, the fourth is the metaphor of being immediately awakened and afraid of misusing the Buddha's teachings, the fifth is the metaphor of having shame and speaking positively about the Buddha's teachings, and the sixth is the metaphor of being born in the Trayastrimsa heaven and covering the Buddha's teachings to obtain the fruit. In the first sentence, starting to practice for a long time is called distant travel, and abandoning practice halfway is called fatigue. In the second sentence, staying in someone else's house refers to the Hinayana Dharma, which is the place where Hinayana practitioners settle down, called 'another's house'. Retreating is called 'stopping', and temporarily staying is called 'odd'. In the third sentence, great wisdom not arising is called sleeping, hearing impermanence and burning the world is called a sudden fire in the house. Expedient teachings are suddenly implemented, so it is said to be 'sudden'. In the fourth sentence, realizing impermanence and the fault of misusing the Buddha's teachings is called immediately awakening. Worrying about the Buddha's body being trapped by impermanence and hidden by expedient teachings is called thinking for oneself. 'I am sure to die today without doubt', this is using oneself as a metaphor for the Buddha's body, because the Dharmakaya of all Buddhas is one's own body. In the fifth sentence, because of having shame, wrapping the body with clothes, the Buddha appears impermanent, as if the body is ugly, being ashamed of the Buddha's impermanence is called 'having shame'. Saying the Buddha's true permanence and hiding the Buddha's impermanence is called 'wrapping the body with clothes'. Protecting the Buddha's teachings until death is called 'immediately dying'. In the sixth sentence, being born in the Trayastrimsa heaven is a metaphor for obtaining the fruit of the thirty-two marks and fulfilling the eighty minor marks.
返作大梵王。喻得如來八十種好。滿百千世為輪王等。喻得十八不共法等無量功德。上來立喻。下次教勸。于中文有六句三對。一邪正相對。有慚愧者不應觀佛同於諸行。明正不應。外道邪見可說如來同於諸行。彰邪所應。二持犯相對。持戒比丘不應如是生有為想。明持不應。若言如來是有為下彰犯所為若言有為即是妄語。明有罪因。死入地獄彰有罪果。三心言相對。如來無為不應說言如來有為。勸舍邪言。汝從今日應舍無智求正智等。勸舍邪心。上來教勸。若能下合。前六句中但合第六。文相可知。上來第三純陀因試自顯己解。自下第四文殊述嘆堅其常解。文殊嘆言善哉善哉。是總嘆也。下別嘆之。別中初先約貧女喻反嘆純陀。汝今已作長壽因緣。嘆其所成。能知如來是常法等。嘆其所解。是常總也。不變無為是其別也。離細生滅名不變易。離粗分段名曰無為。亦可如來真身無生。名曰無為。以無終滅。說為不變。下復約前火人之喻。反嘆純陀。汝今如是善覆如來有為相等。嘆其所說。于中先法。后以喻帖。以是善心生忉利下。嘆其所得。于中先喻。汝亦下合。汝亦如是善覆有為。合前以是善心言也。必定當得三十二相合生忉利。八十種好合為梵王。十八不共無量壽命合為輪王。不在生死合不生惡。常受安樂合常受
樂。上來四段合為第一顯佛無為。自下第二明佛無待。于中有四。一明如來身患已亡。二佛告已下如來述贊。三因前言重明如來心患已盡。四文殊言如是如是如汝說下文殊述贊。就初段中。文殊初先催供反試。純陀言下。純陀以理明佛無待。文殊催中。先止前言。下正催之。止前言中如來次後自當廣說。推說歸佛。佛哀嘆下廣顯己常。名后自說。我與汝下自相抑止。我之與汝俱覆有為。息其論心。有為無為且共置者。止其論言。暫停非永。故言且置。下正催中句別有四。一催令速施。二如是施下嘆勝勸為。何故此施偏得為最。解有三義。一因此施廣顯法化。故得為最。二佛食此已入大涅槃。所為事大故施為最。三如來垂滅。道眾斯集。供奉寬廣。故得為最。三若比丘下舉類顯勝。然此泛舉一切比丘比丘尼等。遠行疲極。隨時給施。具檀種子。類今亦然。不言此會。四若有最後施佛已下。舉滅重催。上來文殊催供反試。自下純陀明佛無待。施中四句。一呵文殊。汝今何故自貪此食令我時施。問曰。文殊為佛催供。純陀何故呵責文殊自貪此食。釋言。文殊為佛催供。元由自己須食心起。自己須食。謂佛亦然。純陀深測。就本以呵。故云何故自貪此食。又覆文殊向前催供為佛及僧。文殊是僧。為己催食。是故呵之。汝今何故
自貪此食。道其自貪明佛無待。二如來昔下正明無待。于中舉昔苦行以驗。三汝今實謂如來已下審定文殊。四我定知下申己所解。彰佛無待。第二如來贊純陀中。初對文殊印可純陀。文殊深智明練是非。對之述可。以顯純陀所言決定。善哉已下正對純陀而為述嘆。純陀如學。人多不信故。佛述可令人歸信。汝成大智正是嘆詞。善人已下顯大智相。入猶解也。謂解大乘經中深義。自下第三重明如來心患已盡。何因辨此。由向如來述可純陀。似有愛憎。故下遣之。于中有二。一明如來體無分別。二如國王下明佛出過分別境界。前中有四。一因文殊反試明佛無偏。二文殊言如來於汝及以我下。因文殊反試明佛無悅。三如來無有愛念想下顯前第二。四等視一切如羅睺下顯前第一。初中文殊先為反試。語純陀言汝謂如來是無為者。牒其上言。如來之身即是長壽。自述其語。若作是下明佛悅可。純陀答言非獨悅我亦悅一切。明佛無偏。第二段中。初文殊言如來於汝及我一切皆悉悅可。文殊反試。純陀答下明佛無悅。于中有四。一總呵文殊。汝不應言如來悅可。二夫悅可下明悅可過。過有四重。悅可一重。倒想兩重。生死三重。有為四重。三結呵文殊。句謂如來是其有為。據后以呵。四縱以示過。若言有為我與仁者俱行顛倒。言佛悅
【現代漢語翻譯】 現代漢語譯本 自貪此食（因為貪戀這種食物）。道其自貪明佛無待（說明因為自身貪戀，所以佛陀沒有期待）。 二如來昔下正明無待（第二段，如來過去的行為正是爲了說明沒有期待）。于中舉昔苦行以驗（其中舉出過去苦行的例子來驗證）。 三汝今實謂如來已下審定文殊（第三段，你現在確實認為如來以下的內容是審定文殊）。 四我定知下申己所解（第四段，我一定知道以下的內容是申述自己所理解的），彰佛無待（彰顯佛陀沒有期待）。 第二如來贊純陀（Chunda）中（第二部分，如來讚揚純陀（Chunda））。初對文殊（Manjushri）印可純陀（Chunda）（首先對文殊（Manjushri）認可純陀（Chunda））。文殊（Manjushri）深智明練是非（文殊（Manjushri）智慧深邃，明辨是非），對之述可（對他所說表示認可），以顯純陀（Chunda）所言決定（以此顯示純陀（Chunda）所說的話是確定的）。 善哉已下正對純陀（Chunda）而為述嘆（『善哉』以下是直接對純陀（Chunda）進行讚歎）。純陀（Chunda）如學（純陀（Chunda）就像學習者），人多不信故（人們大多不相信），佛述可令人歸信（佛陀的認可可以使人歸信）。汝成大智正是嘆詞（『你成就了大智慧』正是讚歎之詞）。 善人已下顯大智相（『善人』以下顯示大智慧的相）。入猶解也（『入』就是理解的意思），謂解大乘經中深義（指理解大乘經典中的深刻含義）。 自下第三重明如來心患已盡（下面第三次說明如來的內心煩惱已經消除）。何因辨此（因為什麼要辨明這一點）？由向如來述可純陀（Chunda）（因為之前如來認可了純陀（Chunda）），似有愛憎（好像有愛憎之分），故下遣之（所以下面要消除這種疑慮）。 于中有二（其中有兩點）。一明如來體無分別（一是說明如來的本體沒有分別）。二如國王下明佛出過分別境界（二是『如國王』以下說明佛陀超越了分別的境界）。 前中有四（前面有四點）。一因文殊（Manjushri）反試明佛無偏（一是因為文殊（Manjushri）的反問來表明佛陀沒有偏袒）。二文殊（Manjushri）言如來於汝及以我下（二是文殊（Manjushri）說『如來對於你和我』以下的內容），因文殊（Manjushri）反試明佛無悅（因為文殊（Manjushri）的反問來表明佛陀沒有喜悅）。三如來無有愛念想下顯前第二（三是『如來沒有愛念的想法』以下顯示前面的第二點）。四等視一切如羅睺（Rahula）下顯前第一（四是『平等看待一切如同羅睺（Rahula）』以下顯示前面的第一點）。 初中文殊（Manjushri）先為反試（首先文殊（Manjushri）先進行反問），語純陀（Chunda）言汝謂如來是無為者（對純陀（Chunda）說，你認為如來是無為的）。牒其上言（重複他上面的話）。如來之身即是長壽（如來的身體就是長壽）。自述其語（自己陳述他的話）。若作是下明佛悅可（如果這樣認為，下面說明佛陀是喜悅認可的）。 純陀（Chunda）答言非獨悅我亦悅一切（純陀（Chunda）回答說，不僅僅是喜悅我，也喜悅一切）。明佛無偏（說明佛陀沒有偏袒）。 第二段中（第二段中）。初文殊（Manjushri）言如來於汝及我一切皆悉悅可（首先文殊（Manjushri）說，如來對於你和我一切都喜悅認可）。文殊（Manjushri）反試（文殊（Manjushri）進行反問）。純陀（Chunda）答下明佛無悅（純陀（Chunda）回答以下說明佛陀沒有喜悅）。 于中有四（其中有四點）。一總呵文殊（Manjushri）（一是總的呵斥文殊（Manjushri））。汝不應言如來悅可（你不應該說如來喜悅認可）。二夫悅可下明悅可過（二是『喜悅認可』以下說明喜悅認可的過失）。過有四重（過失有四重）。悅可一重（喜悅認可是一重）。倒想兩重（顛倒的想法是兩重）。生死三重（生死是三重）。有為四重（有為是四重）。 三結呵文殊（Manjushri）（三是總結呵斥文殊（Manjushri））。句謂如來是其有為（這句話說如來是有為的）。據后以呵（根據後面的內容來呵斥）。四縱以示過（四是縱容來說明過失）。若言有為我與仁者俱行顛倒（如果說是有為，我和你都一起陷入顛倒）。言佛悅（說佛陀喜悅）
【English Translation】 English version Greedy for this food (because of greed for this food). Saying that greed clarifies that the Buddha has no expectations. Secondly, the Tathagata's past actions clearly demonstrate no expectations. Among them, the example of past ascetic practices is cited to verify. Thirdly, you now truly believe that what follows the Tathagata is the examination of Manjushri. Fourthly, I certainly know that what follows is the statement of my own understanding, highlighting that the Buddha has no expectations. Secondly, in the Tathagata's praise of Chunda. Initially, endorsing Chunda to Manjushri. Manjushri's profound wisdom clearly distinguishes right from wrong, expressing approval to him, thereby showing that Chunda's words are definitive. Following 'Excellent,' directly praising Chunda. Chunda is like a learner, and many people do not believe him, so the Buddha's approval can lead people to believe. 'You have achieved great wisdom' is indeed a term of praise. Following 'Good person,' the characteristics of great wisdom are revealed. 'Entering' means understanding, referring to understanding the profound meanings in the Mahayana scriptures. From below, the third reiteration clarifies that the Tathagata's mental afflictions have been exhausted. Why clarify this? Because the Tathagata previously approved of Chunda, seemingly showing favoritism, so this is dispelled below. There are two points in this. First, it clarifies that the Tathagata's essence has no discrimination. Second, 'Like a king' below clarifies that the Buddha transcends the realm of discrimination. There are four points in the preceding. First, because of Manjushri's counter-questioning, it clarifies that the Buddha has no bias. Second, Manjushri's words 'The Tathagata towards you and me' below, because of Manjushri's counter-questioning, it clarifies that the Buddha has no delight. Third, 'The Tathagata has no thoughts of love' below reveals the second point above. Fourth, 'Treating everyone equally like Rahula' below reveals the first point above. Initially, Manjushri first conducts a counter-questioning, saying to Chunda, 'You believe the Tathagata is unconditioned.' Repeating his words above. 'The Tathagata's body is longevity.' Stating his own words. 'If it is so' below clarifies that the Buddha is pleased and approves. Chunda replies, 'Not only am I pleased, but also everyone is pleased.' Clarifying that the Buddha has no bias. In the second section. Initially, Manjushri says, 'The Tathagata is pleased and approves of you and me.' Manjushri counter-questions. Chunda's reply below clarifies that the Buddha has no delight. There are four points in this. First, a general rebuke of Manjushri. 'You should not say that the Tathagata is pleased and approves.' Second, 'Delight and approval' below clarifies the faults of delight and approval. There are four layers of faults. Delight and approval are one layer. Inverted thoughts are two layers. Birth and death are three layers. Conditioned existence is four layers. Third, a concluding rebuke of Manjushri. 'This sentence says that the Tathagata is conditioned.' Rebuke based on the following content. Fourth, allowing to show the fault. 'If it is said to be conditioned, you and I will both fall into inversion.' Saying that the Buddha is delighted
可即是有為。故是顛倒。自下第三明佛無愛。成前第二無悅可義。如來無有愛念之想。正明無愛。夫愛念下舉過彰離。先舉其過。夫愛念者總以標舉。如彼已下寄喻顯過。如世母牛愛念子故。雖復飢渴行求水草。若足不足。忽然還歸到其子所。喻明世人有愛念故。雖復行化饒益他人。若竟不竟。忽然放舍還益所親。佛無此念。對過彰離自下第四舉佛等慈。成上第一無偏之義。等視一切如羅睺羅。正明等慈。如是念者是佛境界。結德屬人。
上來明佛體無分別。下明出過分別境界。于中兩喻。初喻明其近不及遠。亦得名為鈍不及利。后喻明其下不測上。前中先喻。譬如國王調御駕駟。喻佛勝出。久習勝慧名調駕駟。欲令驢及無有是處。喻己不及。下合可知。下不測中。先喻。后法。喻中偏明上能知下。如金翅鳥喻佛真身。升虛空者喻佛真身。住法性空無量由旬。顯證深遠。此明證智。下觀海者喻佛教智。照知世間生死大海悉見水性魚鱉等者。喻見眾生愚智差別。及見己影。喻見自己應身隨世。法中偏明下不測上。文之左右。凡夫小智不能量者。明凡二乘不能知上。二乘之人名之小智。我與仁者亦復如是不能量者。明諸菩薩不能知上。純陀道己及與文殊。亦如向前凡夫小智不能量也。道己及與文殊不量。類諸菩薩一
【現代漢語翻譯】 現代漢語譯本 這便是『有為』（指有造作、有為法的行為）。因此是顛倒的。下面第三部分闡明佛陀沒有愛，成就前面第二部分『無悅可』的意義。『如來無有愛念之想』，正是說明沒有愛。『夫愛念下舉過彰離』，先舉出愛念的過失來彰顯佛陀的遠離。『夫愛念者總以標舉』，總的用愛念來標舉。『如彼已下寄喻顯過』，像下面那樣用比喻來顯示過失。『如世母牛愛念子故。雖復飢渴行求水草。若足不足。忽然還歸到其子所』，比喻說明世人因為有愛念的緣故，即使去施行教化饒益他人，無論最終是否完成，都會忽然放棄而回歸到自己所親近的人那裡。佛陀沒有這樣的念頭。『對過彰離自下第四舉佛等慈。成上第一無偏之義。等視一切如羅睺羅』（Rāhula，佛陀的兒子），正是說明佛陀的平等慈悲。『如是念者是佛境界』，這樣的念頭是佛陀的境界。『結德屬人』，總結功德歸屬於佛陀。
上面闡明佛陀的本體沒有分別。下面闡明佛陀超出分別的境界。其中有兩個比喻。第一個比喻說明近處不及遠處，也可以說是遲鈍不及敏銳。第二個比喻說明下面不能測度上面。第一個比喻中先是比喻，『譬如國王調御駕駟』，比喻佛陀殊勝超拔。『久習勝慧名調駕駟』，長久修習殊勝智慧叫做調御駕馭馬車。『欲令驢及無有是處』，想要讓驢子趕上是不可能的。比喻自己不及佛陀。下面的合起來理解就可以明白。下面不能測度上面中，先是比喻，后是法。比喻中偏重說明上面能夠知道下面。『如金翅鳥喻佛真身』，像金翅鳥比喻佛陀的真身。『升虛空者喻佛真身。住法性空無量由旬』，升入虛空比喻佛陀的真身，安住在法性空無量由旬的地方，顯示佛陀的證悟深遠。這說明佛陀的證智。『下觀海者喻佛教智。照知世間生死大海悉見水性魚鱉等者』，從下觀看大海比喻佛陀的教化智慧，照知世間生死大海，完全看見水的性質、魚鱉等等。比喻看見眾生的愚笨和智慧的差別。『及見己影』，以及看見自己的應化身隨著世間而顯現。法中偏重說明下面不能測度上面。『文之左右。凡夫小智不能量者』，從文字的各個方面來看，凡夫的小智慧不能夠衡量佛陀的境界。說明聲聞緣覺二乘不能夠知道上面的境界。『二乘之人名之小智』，二乘之人稱為小智慧。『我與仁者亦復如是不能量者』，我和你們也是這樣不能夠衡量佛陀的境界。說明諸位菩薩也不能夠知道上面的境界。『純陀（Cunda）道己（Daoji）及與文殊（Manjusri）。亦如向前凡夫小智不能量也』，純陀、道己以及文殊菩薩也不能衡量佛陀的境界，類似於前面的凡夫小智不能衡量。道己以及文殊菩薩不能衡量，類似於各位菩薩一樣。
【English Translation】 English version This is 'conditioned' (referring to contrived, conditioned actions). Therefore, it is inverted. The third section below clarifies that the Buddha has no love, fulfilling the meaning of 'no delight' from the second section. 'The Tathagata has no thought of love' directly explains the absence of love. 'Below, the faults of love are cited to highlight detachment,' first citing the faults of love to emphasize the Buddha's detachment. 'Love is generally used to highlight,' generally using love to highlight. 'Like below, using metaphors to reveal faults,' like using metaphors to show faults as below. 'Like a mother cow in the world, loving her calf, even though hungry and thirsty, she seeks water and grass. Whether sufficient or not, she suddenly returns to her calf,' a metaphor explaining that people, because of love, even if they go to teach and benefit others, whether they ultimately complete it or not, will suddenly abandon it and return to those they are close to. The Buddha has no such thought. 'Contrasting faults to highlight detachment, the fourth section below cites the Buddha's equal compassion, fulfilling the meaning of 'no partiality' from the first section. Viewing all equally like Rāhula (the Buddha's son),' precisely explains the Buddha's equal compassion. 'Such a thought is the Buddha's realm,' such a thought is the Buddha's realm. 'Concluding the virtues belongs to the person,' concluding the merits belong to the Buddha.
Above, it is clarified that the Buddha's essence has no distinctions. Below, it clarifies the Buddha's realm beyond distinctions. Among them are two metaphors. The first metaphor explains that the near does not reach the far, and it can also be said that the dull does not reach the sharp. The second metaphor explains that the bottom cannot fathom the top. In the first metaphor, first is the metaphor, 'For example, a king trains and drives a team of horses,' a metaphor for the Buddha being superior and outstanding. 'Long practice of superior wisdom is called training and driving horses,' long practice of superior wisdom is called training and driving a chariot. 'Wanting a donkey to catch up is impossible,' wanting a donkey to catch up is impossible. A metaphor for oneself not reaching the Buddha. The following can be understood by combining them. In the below cannot fathom the above, first is the metaphor, then the Dharma. The metaphor emphasizes that the top can know the bottom. 'Like the Garuda bird, a metaphor for the Buddha's true body,' like the Garuda bird is a metaphor for the Buddha's true body. 'Ascending the empty space is a metaphor for the Buddha's true body. Abiding in the emptiness of Dharma-nature for immeasurable yojanas,' ascending into empty space is a metaphor for the Buddha's true body, abiding in the emptiness of Dharma-nature for immeasurable yojanas, showing the Buddha's profound realization. This explains the Buddha's wisdom of realization. 'Looking at the sea from below is a metaphor for the Buddha's teaching wisdom. Knowing the ocean of birth and death in the world, seeing the nature of water, fish, turtles, etc.,' looking at the sea from below is a metaphor for the Buddha's teaching wisdom, knowing the ocean of birth and death in the world, completely seeing the nature of water, fish, turtles, etc. A metaphor for seeing the differences in the foolishness and wisdom of sentient beings. 'And seeing one's own shadow,' and seeing one's own manifested body appearing with the world. The Dharma emphasizes that the bottom cannot fathom the top. 'From the left and right of the text, ordinary people with small wisdom cannot measure,' from all aspects of the text, ordinary people with small wisdom cannot measure the Buddha's realm. Explaining that the two vehicles of Sravakas and Pratyekabuddhas cannot know the above realm. 'People of the two vehicles are called small wisdom,' people of the two vehicles are called small wisdom. 'I and you are also like this, unable to measure,' I and you are also like this, unable to measure the Buddha's realm. Explaining that the Bodhisattvas also cannot know the above realm. 'Cunda, Daoji, and Manjusri are also like the ordinary people with small wisdom before, unable to measure,' Cunda, Daoji, and Manjusri are also like the ordinary people with small wisdom before, unable to measure the Buddha's realm. Daoji and Manjusri cannot measure, similar to the Bodhisattvas.
切皆爾。
上來明佛心患已盡。自下第四文殊述贊。何故須然。文殊高人。言設非理。人多從受。故贊純陀令人歸信。如是如是印可其言。我於此下回解歸己。彰己先解。成其說是。直欲試下拂會上言。自己久知。專為試彼。是故云直。試汝純陀同諸菩薩所解之事。故云試汝諸菩薩事。由前純陀自言己解。己與諸大菩薩齊等。故須試之。
自下第三佛對純陀廣顯前應。問曰。直爾辨直便足。何勞說應。釋言。權隱導引化廢。故須辨應。其義何也。若不明佛應身有滅。無由使人厭舍有為。若不明佛應身受供。無由使人成就檀行。趣入無為。故須辨應。文中有四。初佛催供明佛有待。二爾時純陀聞佛語已舉聲啼下明應有為。三如來不欲久住已下。對前第二明應有滅。四我今受汝所獻供下。對上第一明應有受。問曰。何故有此四段。良以翻前成上故爾。四中前二翻上純陀所辨二真。后之兩段成前如來所顯二應。故有四段。是義云何。向前純陀初明如來真身無為。后顯如來真身無待。今乘言便。從後向前次第翻之。初段翻后真身無待明應有待。第二翻前真身無為明應有為。后之兩段成上如來所辨二應。如來向前初明如來應身有受。后明如來應身有滅。今乘言便。從後向前次第成之。第三成上應身有滅。第四成前應
【現代漢語翻譯】 現代漢語譯本：
切皆爾（Cejie'er）。
前面已經闡明了佛陀的心患已經消除。從下面開始是第四部分，文殊菩薩的述說和讚歎。為什麼需要這樣做呢？因為文殊菩薩是高人，如果他說的話不合道理，很多人也會盲從接受。所以讚歎純陀（Chunda，人名），是爲了使人歸信。'如是如是'是印可他的話。我在這裡回過頭來解釋歸於自己，彰顯自己先已理解，成就他的說法。直接想要試探一下，拂去法會上的言論，表明自己早就知道，專門是爲了試探他。所以說'直'。試探你純陀和諸位菩薩所理解的事情，所以說'試汝諸菩薩事'。因為之前純陀自己說自己理解，自己與諸大菩薩齊等，所以需要試探他。
從下面開始是第三部分，佛陀對純陀廣泛地闡明之前的應答。有人問：直接辨明'直'就可以了，為什麼還要說'應'呢？解釋說：因為權巧隱沒，引導教化廢弛，所以需要辨明'應'。這其中的意義是什麼呢？如果不明瞭佛陀的應身有生滅，就無法使人厭棄有為法。如果不明瞭佛陀的應身接受供養，就無法使人成就佈施行，趣入無為法。所以需要辨明'應'。文中分為四個部分。首先，佛陀催促供養，表明佛陀有所待。其次，'爾時純陀聞佛語已舉聲啼下'，表明應身有為。再次，'如來不欲久住已下'，對應前面的第二點，表明應身有滅。最後，'我今受汝所獻供下'，對應上面的第一點，表明應身有受。有人問：為什麼有這四個部分呢？因為是爲了翻轉前面，成就上面所說的。這四個部分中，前兩個部分翻轉上面純陀所辨明的二真（真身無為，真身無待），後面的兩個部分成就前面如來所顯的二應（應身有受，應身有滅）。這是什麼意思呢？之前純陀先說明如來真身無為，后顯如來真身無待。現在趁著言語的方便，從後向前依次翻轉。第一段翻轉後面的真身無待，表明應身有所待。第二段翻轉前面的真身無為，表明應身有為。後面的兩段成就上面如來所辨明的二應。如來向前先說明如來應身有受，后說明如來應身有滅。現在趁著言語的方便，從後向前依次成就。第三段成就上面的應身有滅。第四段成就前面的應身有受。
【English Translation】 English version:
Cejie'er.
Above, it has been clarified that the Buddha's mental afflictions have been eliminated. From here onwards is the fourth part, Manjushri's (Wenshu Pusa, Bodhisattva Manjushri) narration and praise. Why is this necessary? Because Manjushri is a highly esteemed figure, and if his words were unreasonable, many would blindly accept them. Therefore, praising Chunda (Chunda, a person's name) is to inspire faith in others. 'Thus, thus' is to endorse his words. Here, I turn back to explain and attribute it to myself, highlighting that I understood it earlier, thus validating his statement. Directly wanting to test, to brush aside the assembly's words, indicating that I knew it long ago, specifically to test him. Therefore, it is said 'directly'. Testing you, Chunda, and what the Bodhisattvas understand, hence 'testing you on the matters of the Bodhisattvas'. Because Chunda himself previously stated that he understood and that he was equal to the great Bodhisattvas, it is necessary to test him.
From here onwards is the third part, where the Buddha extensively elucidates the previous responses to Chunda. Someone asks: Directly clarifying 'direct' is sufficient, why bother explaining 'response'? The explanation is: because skillful means are concealed, guidance and teachings are neglected, therefore it is necessary to clarify 'response'. What is the meaning of this? If it is not understood that the Buddha's manifested body (應身, yingshen) has arising and ceasing, there is no way to make people厭舍(yanshe,厭棄捨離,厭離捨棄) conditioned phenomena. If it is not understood that the Buddha's manifested body receives offerings, there is no way to enable people to accomplish the practice of giving and enter into unconditioned phenomena. Therefore, it is necessary to clarify 'response'. The text is divided into four parts. First, the Buddha urges offering, indicating that the Buddha has dependencies. Second, 'At that time, Chunda, upon hearing the Buddha's words, cried aloud', indicating that the manifested body is conditioned. Third, 'The Tathagata does not wish to dwell long', corresponding to the second point above, indicating that the manifested body has cessation. Finally, 'I now receive the offering you have presented', corresponding to the first point above, indicating that the manifested body receives. Someone asks: Why are there these four parts? Because it is to reverse the previous and accomplish what was said above. Among these four parts, the first two reverse the two truths (真身無為, zhen shen wu wei, true body is unconditioned; 真身無待, zhen shen wu dai, true body is without dependence) clarified by Chunda above, and the latter two parts accomplish the two responses (應身有受, ying shen you shou, manifested body receives; 應身有滅, ying shen you mie, manifested body ceases) revealed by the Tathagata above. What does this mean? Previously, Chunda first explained that the Tathagata's true body is unconditioned, and then revealed that the Tathagata's true body is without dependence. Now, taking advantage of the words, reversing the order from back to front. The first part reverses the latter true body without dependence, indicating that the manifested body has dependence. The second part reverses the former true body is unconditioned, indicating that the manifested body is conditioned. The latter two parts accomplish the two responses clarified by the Tathagata above. The Tathagata previously first explained that the Tathagata's manifested body receives, and then explained that the Tathagata's manifested body ceases. Now, taking advantage of the words, accomplishing in order from back to front. The third part accomplishes the above manifested body has cessation. The fourth part accomplishes the previous manifested body receives.
身有受。初中有二。一光照文殊身業催供。二言告純陀口業催供。前中有三。一光照文殊。何故須然。上來文中純陀辨真。文殊顯應。今欲述成文殊所顯。故光照之。又覆文殊前已催供。如來今欲令其重催。是以光照。又佛大人望直髮言自為催食。于化不便。故照文殊令其先催。然後助勸。第二文殊遇光知表。催令速施。遇斯光者身遇光也。知是事者內心知也。知佛滅事亦知放光為催供事。尋告已下口言催也。先辨光意。佛現是相。不久涅槃。次勸速施。下勸純陀令知光意。佛放是光為催汝供。非無因緣。三純陀聞已悲塞默然。佛口催中聖意慇勤。鄭重至三。上來第一明應有待。自下第二明應有為。于中純陀先請為由。后佛答之。請中有二。一聞如來正爾涅槃悲號啼哭。二復白眾下求眾共請。一人之感未若多人。故求眾請。答中還二。一對前悲哭。勸之莫啼。二當觀已下對前請住。勸觀五非。明應有為不可久住。初先勸觀空無我義。壞器已下勸觀無常。當觀諸行如雜毒食。勸觀其苦。有為多過勸觀不凈。三十六物整合己體。名多過患。自下第三明應有滅。文別有四。一純陀請。二如來答。三純陀領解。四如來述贊。初中有二。一對前如來莫啼之言。明佛不住悲啼難止。二唯愿已下對上如來勸觀有為。請佛哀憐為我久住
【現代漢語翻譯】 現代漢語譯本 身有感受（身有受）：首先有兩種情況。第一種是佛光照耀文殊菩薩，以身業催促供養。第二種是佛以言語告知純陀（Cunda，人名），以口業催促供養。 在前一種情況中，又有三種含義。第一，佛光照耀文殊（Manjusri，菩薩名）。為何需要這樣做？因為在前面的經文中，純陀辨別了真諦，文殊菩薩顯現了應化之身。現在想要成就文殊菩薩所顯現的，所以佛光照耀他。此外，文殊菩薩之前已經催促過供養，如來現在想要讓他再次催促，因此用佛光照耀。而且，佛是大人物，直接發言自己催促飲食，對於教化不太方便，所以照耀文殊菩薩，讓他先催促，然後自己再輔助勸說。 第二，文殊菩薩遇到佛光，知道佛的旨意，催促大家趕快佈施。遇到這種光，是身體遇到了光；知道這件事，是內心知曉。知道佛將要涅槃（Nirvana，佛教術語，指寂滅）的事情，也知道佛放光是爲了催促供養的事情。緊接著告知大家，是用口頭語言來催促。先辨明佛光的用意：佛顯現這種相，表示不久將要涅槃。其次勸大家趕快佈施。下面勸純陀讓他明白佛光的用意：佛放這種光是爲了催促你供養，並非沒有原因。 第三，純陀聽了之後，悲傷哽咽，默默不語。佛口頭催促，聖意慇勤，鄭重其事地說了三次。上面第一部分說明應化之身有所等待，下面第二部分說明應有所作為。其中，純陀先請佛住世是原因，後來佛回答他。 請求中有兩種情況。第一，聽到如來即將涅槃，悲號啼哭。第二，再次稟告大眾，請求大家共同祈請。一個人的感動不如多人的力量，所以請求大家共同祈請。回答中也有兩種情況。第一，針對之前的悲哭，勸他不要啼哭。第二，『當觀已下』針對之前請求佛住世，勸他觀察五種非實之相，說明應有所作為，不可長久住世。首先勸他觀察空無我的道理。『壞器已下』勸他觀察無常。『當觀諸行如雜毒食』勸他觀察其苦。有為法有過失，勸他觀察不凈。三十六種不凈之物組成了自己的身體，名為多過患。 下面第三部分說明應歸於寂滅。文義上分為四個部分。第一，純陀的請求。第二，如來的回答。第三，純陀領悟理解。第四，如來的述說讚歎。第一部分中有兩種情況。第一，針對之前如來說的『莫啼』，說明佛不住世，悲啼難以停止。第二，『唯愿已下』針對上面如來勸他觀察有為法，請求佛哀憐我，爲了我而長久住世。
【English Translation】 English version There is sensation in the body (身有受). Initially, there are two aspects. First, the light illuminates Manjusri's (文殊, Bodhisattva's name) bodily actions, urging offerings. Second, the Buddha informs Cunda (純陀, a person's name) verbally, urging offerings through speech. In the first aspect, there are three implications. First, the light illuminates Manjusri. Why is this necessary? Because in the preceding text, Cunda discerned the truth, and Manjusri manifested a response. Now, the intention is to fulfill what Manjusri has revealed, hence the illumination. Furthermore, Manjusri had already urged offerings before; the Tathagata (如來, another name for the Buddha) now wishes to have him urge again, thus the illumination. Moreover, the Buddha, being a great figure, directly requesting food himself would be inconvenient for teaching. Therefore, he illuminates Manjusri, allowing him to urge first, and then assisting with encouragement. Second, Manjusri, upon encountering the light, understands the Buddha's intention, urging everyone to make offerings quickly. Encountering this light means the body encounters the light; understanding this matter means knowing it internally. Knowing that the Buddha is about to enter Nirvana (涅槃, Buddhist term for cessation) also means knowing that the light is emitted to urge offerings. Immediately informing everyone is urging through speech. First, discern the intention of the light: the Buddha manifesting this sign indicates that he will soon enter Nirvana. Second, urge everyone to make offerings quickly. Below, Cunda is urged to understand the intention of the light: the Buddha emits this light to urge your offerings, not without cause. Third, upon hearing this, Cunda is filled with sorrow and remains silent. The Buddha's verbal urging is earnest in its sacred intention, solemnly repeated three times. The first part above explains that the manifested body awaits something; the second part below explains that there should be action. Among these, Cunda's initial request for the Buddha to remain is the cause, and the Buddha's response follows. There are two situations in the request. First, upon hearing that the Tathagata is about to enter Nirvana, he cries out in sorrow. Second, he reports to the assembly, requesting everyone to pray together. One person's emotion is not as powerful as many, so he seeks the assembly's request. There are also two situations in the response. First, addressing the previous weeping, he advises against crying. Second, 'When observing below' addresses the previous request for the Buddha to remain, advising him to observe the five unreal aspects, explaining that there should be action and that one cannot remain for long. First, he advises him to observe the principle of emptiness and selflessness. 'Broken vessel below' advises him to observe impermanence. 'When observing all actions as mixed poisonous food' advises him to observe suffering. Conditioned phenomena have faults, advising him to observe impurity. Thirty-six impure substances compose one's own body, called many faults. The third part below explains that one should return to stillness. In terms of meaning, it is divided into four parts. First, Cunda's request. Second, the Tathagata's response. Third, Cunda's understanding and comprehension. Fourth, the Tathagata's narration and praise. There are two situations in the first part. First, addressing the previous 'Do not weep' from the Tathagata, explaining that the Buddha does not remain, and sorrowful weeping is difficult to stop. Second, 'Only wish below' addresses the above Tathagata advising him to observe conditioned phenomena, requesting the Buddha to have compassion on me and remain in the world for my sake.
。請意如何。雖知如來自厭有為。愿佛憐我。為我等故久住於世。又復我等有斯五過。未能捨離。愿佛慈憐久住於世教我舍離。答中亦二。一對上后請。明為憐汝今入涅槃。二汝今觀下對上初請。明有為法不可久住。勸令止悲。前中四句。一呵其請詞。汝不應言憐我故住。二我以憐下顯己化意翻其請詞。我以憐汝。對前唯愿憐愍我也。及一切者。對前及諸眾生言也。今入涅槃。翻前久住勿入言也。云何以憐今入涅槃。為令眾生同舍有為趣入無為。故曰憐愍。三何以下釋顯憐相。我以何故今入涅槃名為憐汝。諸佛法爾有為亦然。對問辨釋。諸佛為化。法爾盡滅。故云法爾。有為同佛。故名亦然。令諸眾生知佛法爾有為亦然。厭離有為。故名憐愍。此與向前諸佛境界皆悉無常。諸行亦然。其義相似。四是故下顯前有為亦然之相。有為無常。生已不住。明同如來有為無常。無常故苦寂滅樂者。明同如來滅已為樂。下對初請。勸止悲中。先對向前如來不欲久住之言。明有為法多過難住。是故已下。對上文中我當云何而不啼哭。結勸止悲。前中汝觀一切行雜勸其觀苦。諸法無我勸觀無我。無常不住勸觀無常。此身多有無量過患勸觀不凈。猶如水泡勸觀其空。是故汝今不應啼者。是有為法。具前諸過。不可住故。不應啼泣。第三純
【現代漢語翻譯】 現代漢語譯本： 『請問您的意思是什麼？』雖然我知道如來已經厭倦了有為法（指因緣和合而生滅變化的世間法），但我懇請佛陀憐憫我們，爲了我們這些眾生，長久住世。而且，我們還有這五種過失（指貪、嗔、癡、慢、疑），未能捨棄。懇請佛陀慈悲憐憫，長久住世，教導我們舍離這些過失。』 回答中也分為兩部分：第一部分是針對前面的請求，說明因為憐憫你們，我現在才要進入涅槃（指脫離生死輪迴的境界）。第二部分是針對最初的請求，說明有為法不可能長久住世，勸導他們停止悲傷。 在第一部分中，有四句話：第一句是呵斥他們的請求，『你們不應該說因為憐憫我而讓我住世』。第二句是通過『我以憐憫你們』來表明自己的教化之意，反駁他們的請求。『我以憐憫你們』對應前面『唯愿憐憫我』，『及一切者』對應前面『及諸眾生』。『今入涅槃』反駁前面『久住勿入』。為什麼說以憐憫而現在進入涅槃呢？是爲了讓眾生一同捨棄有為法，趨入無為法（指不生不滅的真如自性），所以說是憐憫。 第三句，『何以下釋顯憐相』，用『我以何故今入涅槃名為憐汝』來解釋顯現憐憫之相。諸佛的法則本來就是這樣，有為法也是如此。這是通過問答來辨明解釋。諸佛爲了教化眾生，本來就要示現滅度，所以說是『法爾』。有為法和佛一樣，所以說是『亦然』。讓眾生知道佛的法則本來就是這樣，有為法也是如此，從而厭離有為法，所以說是憐憫。這和前面『諸佛境界皆悉無常，諸行亦然』，意思相似。 第四句，『是故下顯前有為亦然之相』，顯示前面所說的有為法也是如此的相狀。有為法是無常的，生起之後就不能常住，說明和如來一樣，有為法是無常的。『無常故苦寂滅樂者』，說明和如來滅度之後是安樂的。 下面是針對最初的請求，勸導停止悲傷。首先是針對前面『如來不欲久住』的說法，說明有為法有很多過患，難以常住。『是故已下』，針對上文中的『我當云何而不啼哭』，總結勸導停止悲傷。前面『汝觀一切行雜勸其觀苦』，勸導他們觀察一切行都是苦的。『諸法無我勸觀無我』，勸導他們觀察諸法都是無我的。『無常不住勸觀無常』，勸導他們觀察無常不住。『此身多有無量過患勸觀不凈』，勸導他們觀察身體是不清凈的。『猶如水泡勸觀其空』，勸導他們觀察身體是空虛的。『是故汝今不應啼者』，是因為有為法，具備前面所說的各種過患，不能常住，所以不應該啼哭。第三部分純
【English Translation】 English version: 『What is your intention?』 Although I know that the Tathagata (the Buddha) is weary of conditioned existence (Samsara, the cycle of birth and death), I beseech the Buddha to have compassion on us and to abide in the world for our sake. Moreover, we have these five faults (greed, hatred, delusion, pride, and doubt) that we have not been able to relinquish. I implore the Buddha to have compassion and abide in the world to teach us how to relinquish them.』 The answer is also in two parts: the first part addresses the later request, explaining that it is out of compassion for you that I now enter Nirvana (liberation from the cycle of birth and death). The second part addresses the initial request, explaining that conditioned phenomena cannot abide forever, and urging them to cease their sorrow. In the first part, there are four sentences: the first sentence scolds their request, 『You should not say that I should abide because of compassion for you.』 The second sentence expresses my intention to teach through 『I have compassion for you,』 refuting their request. 『I have compassion for you』 corresponds to the earlier 『Only wish to have compassion on me,』 and 『and all』 corresponds to the earlier 『and all beings.』 『Now enter Nirvana』 refutes the earlier 『Abide long and do not enter.』 Why is it said that entering Nirvana now is out of compassion? It is to enable beings to abandon conditioned existence together and enter unconditioned existence (Nirvana), so it is called compassion. The third sentence, 『What follows explains the aspect of compassion,』 uses 『Why is it that my entering Nirvana now is called compassion for you』 to explain and reveal the aspect of compassion. The Dharma (teachings) of all Buddhas is inherently thus, and conditioned existence is also thus. This is to clarify and explain through questions and answers. The Buddhas, in order to teach beings, inherently manifest extinction, so it is called 『inherently thus.』 Conditioned existence is the same as the Buddha, so it is called 『also thus.』 To let beings know that the Dharma of the Buddha is inherently thus, and conditioned existence is also thus, thereby causing them to be weary of conditioned existence, so it is called compassion. This is similar in meaning to the earlier 『The realms of all Buddhas are all impermanent, and all actions are also thus.』 The fourth sentence, 『Therefore, what follows reveals the aspect of conditioned existence also being thus,』 reveals the aspect of what was said earlier about conditioned existence also being thus. Conditioned existence is impermanent, and after arising, it cannot abide, explaining that like the Tathagata, conditioned existence is impermanent. 『Impermanence is suffering, and Nirvana is bliss,』 explains that like the Tathagata, extinction is bliss. Below is in response to the initial request, urging them to cease their sorrow. First, it addresses the earlier statement 『The Tathagata does not wish to abide long,』 explaining that conditioned phenomena have many faults and are difficult to abide in. 『Therefore, what follows,』 addresses the earlier 『How can I not weep,』 summarizing and urging them to cease their sorrow. Earlier, 『You observe all actions, mixed, urging them to observe suffering,』 urging them to observe that all actions are suffering. 『All Dharmas are without self, urging them to observe no-self,』 urging them to observe that all Dharmas are without self. 『Impermanent and not abiding, urging them to observe impermanence,』 urging them to observe impermanence and non-abiding. 『This body has countless faults, urging them to observe impurity,』 urging them to observe that the body is impure. 『Like a water bubble, urging them to observe emptiness,』 urging them to observe that the body is empty. 『Therefore, you should not weep now,』 is because conditioned phenomena possess all the faults mentioned earlier and cannot abide, so you should not weep. The third part is purely
陀領解之中。如是如是誠如尊教。總述佛語。如佛所說一切皆是。故曰如是。下別對之。雖知如來方便涅槃。而我不能不懷苦惱。對佛后勸不應啼泣。顯悲難止。覆自思下對佛前答。明己歡喜。由佛示滅。知有為過。趣入無為。所以歡喜。第四如來述贊之中。初對向前。雖知如來方便涅槃而為讚歎。善哉嘆詞。能知已下出其所嘆。汝今已下對前不能不懷苦惱而為開解。于中有三。一明如來化必須滅。二不應思下明佛壽命長短難測不應愁惱。三一切法下明佛于有心不染著。令求舍離不應愁惱。初中先喻。如娑羅娑鳥喻佛應身。春陽月者是養子月。喻諸眾生道機熟時。皆共集彼阿耨池者。喻佛同歸盡滅大池。鳥入大池引子同入。佛入涅槃為引眾生趣入無為。下次合之。諸佛亦爾合娑羅娑鳥。皆至是處合春陽月。集阿耨池。所謂至於盡滅之處。第二句中不應思佛長壽短壽。以理誡勸長短難測。故不應思。第三句中一切諸法皆如幻者。明有虛妄。如來在中以方便力無所染著。明佛不染在而不著。故曰方便。何以下釋。諸佛于有法皆不染。故曰法爾。以不著故今入涅槃。不應愁惱。上來第三明應有滅。自下第四明應有受。于中有二。一佛許受供催令速施。二純陀奉命歸家辨供。前中復二。對上純陀自為之心許為受供。二汝若為生
【現代漢語翻譯】 現代漢語譯本 在領悟之中。『如是如是，誠如尊教』，這是總括佛語。『如佛所說，一切皆是』，所以說『如是』。下面分別對應解釋。雖然知道如來是方便示現涅槃，但我不能不懷有苦惱。這是對應佛陀之前勸慰不要啼哭，顯示悲傷難以止息。『覆自思下』對應佛陀之前的回答，表明自己歡喜。因為佛陀示現滅度，知道有為法的過患，從而趣入無為法，所以歡喜。第四部分是如來述說讚歎，首先對應之前所說，雖然知道如來是方便示現涅槃，但仍然讚歎。『善哉』是讚歎之詞。『能知已下』是說出他所讚歎的內容。『汝今已下』是對應之前『不能不懷苦惱』而進行開解。其中有三點：一是說明如來的教化必須有滅度；二『不應思下』說明佛陀壽命長短難以測度，不應愁惱；三『一切法下』說明佛陀對於有心不染著，令人尋求舍離，不應愁惱。第一點中先用比喻。如娑羅娑鳥（Sārasa，一種鳥）比喻佛陀的應化身。『春陽月』是指養育幼子的月份，比喻眾生得道的機緣成熟之時。『皆共集彼阿耨池者』，比喻佛陀最終歸於寂滅的大池。鳥進入大池，引導幼鳥一同進入。佛陀進入涅槃，是爲了引導眾生趣入無為。下面是合喻。諸佛也是這樣，對應娑羅娑鳥。『皆至是處』，對應春陽月。『集阿耨池』，就是到達寂滅之處。第二句中，不應思慮佛陀長壽或短壽，用道理勸誡，因為長短難以測度，所以不應思慮。第三句中，『一切諸法皆如幻者』，說明有為法虛妄不實。如來處於其中，以方便之力，無所染著，說明佛陀不染著於世間。所以說『方便』。『何以下釋』，下面解釋。諸佛對於有為法都不染著，所以說是『法爾』（Dharmatā，法性）。因為不執著，所以現在進入涅槃，不應愁惱。上面第三點說明應有滅度。從下面第四點說明應有接受供養。其中有兩點：一是佛陀允許接受供養，催促儘快佈施；二是純陀（Cunda）奉命歸家準備供養。第一點中又有兩點：對應上面純陀自己的想法，允許接受供養。二『汝若為生』
【English Translation】 English version In the midst of understanding. 'Thus, thus, truly as the Venerable One taught.' This is a summary of the Buddha's words. 'As the Buddha said, everything is so,' hence the saying 'Thus.' The following explains it separately. Although I know that the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is expediently manifesting Nirvana (Nirvāṇa, liberation from suffering), I cannot help but feel distressed. This corresponds to the Buddha's previous exhortation not to weep, showing that sorrow is difficult to stop. 'Reflecting on myself below' corresponds to the Buddha's previous answer, indicating my joy. Because the Buddha manifested extinction, I know the faults of conditioned existence, and therefore enter into the unconditioned, hence the joy. The fourth part is the Tathagata's narration and praise, first corresponding to what was said before, although knowing that the Tathagata is expediently manifesting Nirvana, yet still praising. 'Excellent' is a word of praise. 'Being able to know below' expresses what he praises. 'You now below' corresponds to the previous 'cannot help but feel distressed' and offers explanation. There are three points: first, it explains that the Tathagata's teaching must have extinction; second, 'do not think below' explains that the Buddha's lifespan is difficult to measure, and one should not be distressed; third, 'all dharmas below' explains that the Buddha is not attached to the mind of existence, urging people to seek detachment, and one should not be distressed. In the first point, a metaphor is used first. Like the Sārasa bird (Sārasa, a type of bird) which is a metaphor for the Buddha's manifested body. 'Spring sun month' refers to the month of raising young, which is a metaphor for the time when sentient beings' opportunity for enlightenment matures. 'All gathering at Lake Anavatapta' is a metaphor for the Buddha ultimately returning to the great pool of extinction. The bird enters the great pool, guiding the young birds to enter together. The Buddha enters Nirvana in order to guide sentient beings to enter the unconditioned. The following is a combined metaphor. All Buddhas are like this, corresponding to the Sārasa bird. 'All reaching this place' corresponds to the spring sun month. 'Gathering at Lake Anavatapta' is to arrive at the place of extinction. In the second sentence, one should not think about the Buddha's long or short life, using reason to admonish, because the length is difficult to measure, so one should not think about it. In the third sentence, 'all dharmas are like illusions' explains that conditioned existence is false and unreal. The Tathagata is in it, using the power of skillful means, without any attachment, explaining that the Buddha is not attached to the world. Therefore, it is said 'skillful means'. 'What follows explains' below explains. All Buddhas are not attached to conditioned dharmas, so it is said 'Dharmatā' (Dharmatā, the nature of Dharma). Because of non-attachment, they now enter Nirvana, and one should not be distressed. The third point above explains that there should be extinction. From the fourth point below, it explains that one should receive offerings. There are two points: first, the Buddha allows receiving offerings, urging to give quickly; second, Cunda (Cunda) obeys the order to return home to prepare offerings. In the first point, there are two points: corresponding to Cunda's own thoughts above, allowing to receive offerings. Two, 'If you are born'
作福田下。對上純陀為他之心催令速施。前中我今受汝所獻。正許受供。為欲令汝渡生死者。明己受意。若諸人天於後供下嘆益勸為。謂得如來不動果報。何以故下釋得所以。以我是生良福田故。供者皆得。對為他中。汝欲為生作福田者。舉其所求。速辨權施。就明純陀辦供之中。句別有三。初言為生得度脫故。低頭飲淚。強抑哀情。若不供佛求度生死。徒悲無益。故須強抑裁己哀情便淚不墮。名為飲淚。二白佛下領佛前勸。明己現在不能思量佛壽長短。于中先明當來能知。我等今下明現不知。此名如來應化示滅以為涅槃。真身當住為非涅槃。若我成佛堪為眾生作福田時。知佛化滅名知涅槃。知真常存名非涅槃。現在未知如來化滅。故言我等不能思量如來涅槃。亦不知佛真身常住。名非涅槃。三爾時下辭佛辨供。純陀獻供。須人教示。故與文殊相隨而去。
上來第一對其影響明菩提報常。自下第二對其所為明涅槃法常。于中初先動地為由。時天龍下比丘哀請如來為說。前中有三。一正明地動。二動有二下泛明地動大小差別。三從兜率下明動所為。就初段中。其去未久明地動時。是時大地六種動者。正明地動。地動有六。如地經說。一動。二涌。三起。四振。五覺。六吼。乃至梵世明動分齊。第二段中先舉二數。
【現代漢語翻譯】 現代漢語譯本 在福田（能生福報的田地）之下。針對上首純陀（Cunda，人名）為他人的心，催促他快速佈施。『之前和現在我接受你所獻上的供養。』這是正式允許接受供養。『爲了讓你渡過生死輪迴。』這是表明自己接受供養的意圖。如果諸人天在之後供養時，讚歎並勸人效仿，認為能得到如來不動搖的果報。『為什麼呢』以下解釋得到果報的原因。因為我是眾生良善的福田，所以供養者都能得到利益。針對『為他人』，『你想要為眾生作福田』，舉出他所求的，快速準備好權巧方便的佈施。就說明純陀準備供養這件事中，句子分別有三種含義。首先說『爲了眾生得到度脫』，低頭飲泣，強行壓抑哀傷的感情。如果不供養佛而求度脫生死，徒勞悲傷沒有益處。所以必須強行壓抑自己的哀傷感情，使眼淚不掉下來，叫做『飲淚』。第二，『稟白佛』，領會佛之前的勸告，表明自己現在不能思量佛壽命的長短。其中先說明將來能夠知道。『我等現在』，表明現在不知道。這叫做如來應化示現滅度以為涅槃（Nirvana，寂滅）。真身應當常住還是不常住，是不是涅槃呢？如果我成佛，能夠為眾生作福田時，知道佛化身滅度叫做知道涅槃，知道真身常存叫做非涅槃。現在還不知道如來化身滅度，所以說『我等不能思量如來涅槃』，也不知道佛真身常住，叫做非涅槃。第三，『爾時』，辭別佛去準備供養。純陀獻上供養，需要人教導指示，所以和文殊（Manjusri，菩薩名）一起去了。
上面第一部分，針對其影響，說明菩提（Bodhi，覺悟）的果報是常恒的。從下面第二部分開始，針對其所作所為，說明涅槃的法是常恒的。其中首先是大地震動作為緣由。『當時天龍』，比丘（Bhikkhu，出家修行者）哀切地請求如來說法。前面部分有三點。一是正式說明大地震動。二是『震動有二』，泛泛地說明大地震動的大小差別。三是『從兜率』，說明震動的原因。就第一段中，『其去未久』，說明大地震動的時間。『是時大地六種動』，正式說明大地震動。大地震動有六種，如《地經》所說。一動，二涌，三起，四振，五覺，六吼。『乃至梵世』，說明震動的範圍。第二段中，先舉出兩個數字。
【English Translation】 English version Under the field of merit (a field that generates blessings). Urge Cunda (a name), the foremost, to give alms quickly for the sake of others. 'Before and now, I accept your offering.' This is a formal acceptance of the offering. 'In order to help you cross the cycle of birth and death.' This clarifies the intention of accepting the offering. If all humans and devas later offer alms, praising and encouraging others to follow, believing they will attain the unshakeable fruit of the Tathagata (Tathagata, one of the titles of the Buddha). 'Why?' The following explains the reason for attaining the fruit. Because I am a good field of merit for sentient beings, all who offer alms will receive benefits. Regarding 'for others,' 'If you want to create a field of merit for sentient beings,' mention what he seeks and quickly prepare skillful means of giving. Regarding Cunda's preparation of the offering, the sentences have three meanings. First, it says 'for the sake of sentient beings attaining liberation,' he lowers his head and drinks tears, forcibly suppressing his sorrowful emotions. If one does not offer alms to the Buddha and seeks liberation from birth and death, it is futile to grieve. Therefore, one must forcibly suppress one's sorrowful emotions, preventing tears from falling, which is called 'drinking tears.' Second, 'reporting to the Buddha,' he understands the Buddha's previous advice, stating that he cannot currently fathom the length of the Buddha's life. Among them, he first states that he will be able to know in the future. 'We now,' indicates that he does not know now. This is called the Tathagata manifesting extinction as Nirvana (Nirvana, enlightenment). Should the true body abide permanently or impermanently, is it Nirvana or not? If I become a Buddha and am able to create a field of merit for sentient beings, knowing that the Buddha's manifested body has extinguished is called knowing Nirvana, and knowing that the true body abides permanently is called non-Nirvana. Currently, he does not know that the Tathagata's manifested body has extinguished, so he says 'We cannot fathom the Tathagata's Nirvana,' and he also does not know that the Buddha's true body abides permanently, which is called non-Nirvana. Third, 'at that time,' he bids farewell to the Buddha to prepare the offering. Cunda offers the offering and needs someone to teach and instruct him, so he goes with Manjusri (Manjusri, a Bodhisattva).
The first part above, regarding its influence, explains that the fruit of Bodhi (Bodhi, enlightenment) is constant. Starting from the second part below, regarding what he does, it explains that the Dharma of Nirvana is constant. Among them, first, the earth shaking is the cause. 'At that time, the dragons of the heavens,' the Bhikkhus (Bhikkhu, monks) earnestly request the Tathagata to speak the Dharma. The preceding part has three points. First, it formally explains the earth shaking. Second, 'there are two kinds of shaking,' it generally explains the differences in the magnitude of the earth shaking. Third, 'from Tushita,' it explains the reason for the shaking. Regarding the first part, 'not long after he left,' it explains the time of the earth shaking. 'At that time, the earth shook in six ways,' it formally explains the earth shaking. The earth shakes in six ways, as stated in the Earth Sutra. First, shaking; second, surging; third, rising; fourth, vibrating; fifth, awakening; sixth, roaring. 'Even to the Brahma world,' it explains the extent of the shaking. In the second part, it first mentions two numbers.
次列兩名。或有地動是小動也。或大地動是大動也。依如地經動別有三。謂動遍動等遍。動也一處動者直名為動。前後次第周遍動者名為遍動。一時遍動名等遍動。今攝為二。初直動者名之為小。遍及等遍說之為大。下廣辨之。句別有五。第一就動以辨大小。動如車掉。第二就吼。地中出聲。三就振起。振則下去。起如面起。第四就涌。涌如泉沸。第五就覺。令人覺知。文相可解。此集經者所分別耳。第三段中。初集經家泛明所為。如來八相成道之中。且就六相以明所為。一從兜率下閻浮時。二初生時。三出家時。四成佛時。五轉法時。六涅槃時。上生兜率及住胎中二時不論。今日已下地動聲中自辨所為。故下文言人非人等聞是語已身毛皆豎。自下第二比丘哀請佛為宣說。於此分中。義二文四。言義二者。一明如來三事涅槃。二時諸比丘聞佛世尊定涅槃下明四法實。義言文四者。一諸比丘等哀請為由。二佛告比丘莫如凡夫諸天人下。如來為說三事涅槃。三諸比丘聞佛世尊定涅槃下。比丘重複哀請為由。四佛告比丘諦聽已下。如來為說四法實義。第一段中。初明大眾睹相悲哀。先舉悲人。聞是語已悲哀所由。謂聞向前地動聲中。今日如來將入涅槃如是大動。身毛已下正明悲哀。先身後口。下請佛住。于中有二。一舉如來
【現代漢語翻譯】 現代漢語譯本 次列兩名：有時發生地震是小地震。有時發生大地震是大地震。依照《地經》所說，地震的類別有三種，分別是『動』、『遍動』和『等遍動』。『動』是指一處發生震動，直接稱為『動』。『遍動』是指前後次第周遍震動。『等遍動』是指一時之間普遍震動。現在將它們歸納為兩種，直接的『動』稱為『小』，『遍及』和『等遍』稱為『大』。下面詳細辨析。句子分別有五種：第一種是就震動來辨別大小，震動就像車子搖晃。第二種是就吼聲，從地中發出聲音。第三種是就振起，『振』是向下沉，『起』是像麵團鼓起。第四種是就涌，像泉水沸騰。第五種是就覺，使人覺察到。文句的含義可以理解。這是結集經典的人所分別的。第三段中，開始結集經典的經家泛泛地說明（佛陀）所為。如來八相成道之中，且就六相來說明所為：一、從兜率天下降到閻浮提（Jambudvipa，指我們所居住的這個世界）時。二、初生時。三、出家時。四、成佛時。五、轉法輪時。六、涅槃時。上升兜率天以及住在胎中的兩個階段不論。今天以下，從地動的聲音中親自辨別所為。所以下文說人、非人等聽到這些話后，都感到毛骨悚然。從『自下第二比丘哀請佛為宣說』開始，是第二部分，比丘哀求佛陀為他們宣說。在這一部分中，有二個要義和四個文段。兩個要義是：一、說明如來的三事涅槃。二、說明諸比丘聽到佛世尊將要涅槃，從而闡明四法實義。四個文段是：一、諸比丘等哀求佛陀作為緣由。二、佛告訴比丘『不要像凡夫諸天人』以下，如來為他們宣說三事涅槃。三、諸比丘聽到佛世尊將要涅槃以下，比丘重複哀求佛陀作為緣由。四、佛告訴比丘『諦聽』以下，如來為他們宣說四法實義。第一段中，首先說明大眾看到這些相狀而感到悲哀。先舉出悲哀的人，以及他們感到悲哀的原因。他們聽到前面地動的聲音中說，今天如來將要進入涅槃，發生這樣大的震動。『身毛已下』，正是說明他們的悲哀，先是身體，然後是口。下面是請求佛陀住世。其中有二點：一、舉出如來
【English Translation】 English version Secondly, there are two types of earthquakes. Some earthquakes are small, while others are large. According to the Earth Sutra, there are three types of earthquakes: 『movement,』 『extensive movement,』 and 『uniform extensive movement.』 『Movement』 refers to a localized tremor, simply called 『movement.』 『Extensive movement』 refers to a tremor that spreads sequentially. 『Uniform extensive movement』 refers to a tremor that occurs uniformly at once. Now, these are summarized into two categories: direct 『movement』 is called 『small,』 while 『extensive』 and 『uniform extensive』 are called 『large.』 The following is a detailed analysis. The sentences are divided into five types: The first distinguishes size based on the tremor, like a shaking cart. The second concerns the roar, a sound emanating from the earth. The third concerns the rising and falling; 『falling』 is sinking downwards, 『rising』 is like dough swelling. The fourth concerns surging, like a boiling spring. The fifth concerns awareness, making people aware. The meaning of the sentences can be understood. This is what the compilers of the scriptures distinguished. In the third section, the compilers of the scriptures broadly explain the actions (of the Buddha). Among the eight aspects of the Tathagata's (如來) attainment of enlightenment, the explanation focuses on six aspects: 1. When descending from Tushita Heaven (兜率, a heaven realm) to Jambudvipa (閻浮提, the world we live in). 2. At the time of birth. 3. At the time of renunciation. 4. At the time of enlightenment. 5. At the time of turning the Dharma wheel. 6. At the time of Nirvana (涅槃). The two stages of ascending to Tushita Heaven and residing in the womb are not discussed. From today onwards, the actions are personally distinguished from the sound of the earthquake. Therefore, the following text says that humans, non-humans, etc., felt their hair stand on end upon hearing these words. Starting from 『From below, the second Bhikkhu (比丘, Buddhist monk) earnestly requests the Buddha to explain,』 is the second part, where the Bhikkhus implore the Buddha to explain to them. In this part, there are two meanings and four passages. The two meanings are: 1. Explaining the Tathagata's three aspects of Nirvana. 2. Explaining the four realities upon hearing that the Buddha will enter Nirvana. The four passages are: 1. The Bhikkhus' earnest request as the reason. 2. The Buddha tells the Bhikkhus, 『Do not be like ordinary humans and Devas (天人, gods),』 and the Tathagata explains the three aspects of Nirvana to them. 3. The Bhikkhus, upon hearing that the Buddha will enter Nirvana, repeat their earnest request as the reason. 4. The Buddha tells the Bhikkhus, 『Listen attentively,』 and the Tathagata explains the four realities to them. In the first section, it first explains that the assembly felt sorrow upon seeing these signs. It first mentions the people who are sorrowful and the reason for their sorrow. They heard in the preceding sound of the earthquake that the Tathagata will enter Nirvana today, causing such a great tremor. 『From the hair standing on end,』 it precisely explains their sorrow, first the body, then the mouth. Below is the request for the Buddha to remain in the world. There are two points: 1. Mentioning the Tathagata.
去住損益求請如來。二偈后長行舉聖去不應徴請如來。前中偈有十三行半。分之為二。初十一偈半明聖去有損。末後兩偈明聖住有益。損中有四。初四行半明己無救。次有四偈彰己無依。次有一偈舉聖去不還成前無救。下有二偈舉佛放舍成前無依。第一段中初有二偈明無救者。后兩偈半明無救損。無救者中。初有半偈自宣己心。次有半偈明無救者。后之一偈彰己悲苦。無救損中。初法。次喻。后合。下結。貧窮無救是法說也。貧無善財。惡無救護。猶如下喻。眾生下合。是故下結。其次四偈明無依中。初偈明無功德所依。先喻。后合。我等合人。失薩合前。國無君主及法味者。合前飢餓。第二一偈明己悲苦。先法。后喻。第三一偈無慧所依。大仙涅槃佛日墜地。無所依人。法水枯涸。無所依法。我等定死。明無依損。慧命不續故名定死。第四一偈明己悲苦。先法。后喻。其次一偈舉佛不還。成無救中。初之半偈舉佛不還。后之半偈彰己無救。其次兩偈舉佛放舍。成無依中。初有偈半明己悲苦。后之半偈怨佛放舍成已無依。上明去損。下彰住益。初一偈半明佛住世令人離苦。初偈立喻。後半合之。如來通光合前三句。能除我苦合後一句。下有半偈明能生善。先法。后喻。自下第二明去不應徴請如來。請別有五。兩義名之
。一約所化以別五請。別之云何。一所化有本請。二所化堪受請。三所化未出請。四所化未齊請。五所化迷惑請。二就能化以別五請。別之云何。一明如來有始無終請。二有怖未除請。三所作未訖請。四所為未等請。五未同慈導請。第一請中。初喻。次合。唯愿已下結請佛住。喻中如王喻佛如來。生育諸子喻諸比丘。從佛化起故言生育。道機不邪名貌端正。聖心慈憐名常愛念。勸教三學名教伎藝所習皆成名悉通利。此喻有始。下況無終。佛舍滅度令諸比丘為其變易生死所切。名為將付魁膾令殺。下次合之。我等今日為法王子合前王子。蒙佛教誨合教伎藝。已具正見合悉通利。亦可合前形貌端正。此合有始。下合無終。愿莫放舍反合付殺。如其放舍順合付殺。結請可知。第二請中。初明如來有畏未除。若使已下請住除畏。前中先喻。有人喻佛。善學論者喻自知法。復於此論而生畏者。懼他不信。下次合之。如來亦爾合前有人。通達法者合學諸論。所謂通達大乘諸法。於法畏者合於此論而生怖畏。畏人不信墮于地獄。下請住中。若使如來久住於世說甘露味充足一切。請住說法。名大乘法以為甘露。如是眾生則不復畏墮地獄者。明說利益。謂于如是所化眾生。如來不復畏其不信墮于地獄。第三請中。先喻。后合。喻中如人初
【現代漢語翻譯】 現代漢語譯本： 第一種，根據所化之對象來區分五種勸請。如何區分？第一種，所化之對象原本就希望佛陀住世（有本請）。第二種，所化之對象堪能接受佛陀的教誨（堪受請）。第三種，所化之對象尚未發出勸請（未出請）。第四種，所化之對象尚未全部發出勸請（未齊請）。第五種，所化之對象處於迷惑之中（迷惑請）。 第二種，根據能化之佛陀來區分五種勸請。如何區分？第一種，闡明如來有開始但沒有終結（有始無終請）。第二種，如來還有未消除的畏懼（有怖未除請）。第三種，如來所要做的事情尚未完成（所作未訖請）。第四種，如來所要做的事情尚未平等地利益一切眾生（所為未等請）。第五種，如來尚未以同等的慈悲引導一切眾生（未同慈導請）。 在第一種勸請中，首先是比喻，然後是合喻。『唯愿』以下是總結勸請佛陀住世。比喻中，國王比喻佛陀如來。生育眾多兒子比喻眾多的比丘（Bhikkhu）。因為他們從佛陀的教化而生起，所以說是生育。道心不邪惡，稱為相貌端正。以聖潔之心慈悲憐憫，稱為常常愛念。勸導教誨三學（戒定慧），稱為教導技藝。所學習的都能成就，稱為全部通達。這個比喻是有開始的。下面說明沒有終結。佛陀捨棄滅度，讓眾比丘為其變易生死所苦，這就像是將王子交給劊子手處死一樣。 下面是合喻。我們今天作為法王子，對應前面的王子。蒙受佛陀的教誨，對應教導技藝。已經具備正見，對應全部通達。也可以對應前面的形貌端正。這個合喻是有開始的。下面是合喻沒有終結。希望不要放舍我們，反過來對應交給劊子手處死。如果放舍我們，就順應了交給劊子手處死。總結勸請是可以理解的。 在第二種勸請中，首先闡明如來還有未消除的畏懼。『若使』以下是勸請佛陀住世以消除畏懼。前面是比喻。有人比喻佛陀。善於論議者比喻自知佛法。又對此論產生畏懼，是害怕他人不相信。 下面是合喻。如來也是如此，對應前面的人。通達佛法者，對應學習各種論議。所謂通達大乘（Mahāyāna）的各種佛法。對於佛法產生畏懼，對應對此論而生怖畏。畏懼人們不相信而墮入地獄。下面是勸請住世。如果如來長久住世，宣說甘露之味以充足一切眾生，這是勸請住世說法。稱大乘佛法為甘露。這樣，眾生就不再畏懼墮入地獄，這是闡明利益。對於這些所化眾生，如來不再畏懼他們不相信而墮入地獄。 在第三種勸請中，先是比喻，然後是合喻。比喻中，如同有人最初...
【English Translation】 English version: Firstly, distinguishing the five requests based on the object to be transformed. How to distinguish? The first is that the object to be transformed originally hopes that the Buddha will stay in the world (original request). The second is that the object to be transformed is capable of receiving the Buddha's teachings (capable request). The third is that the object to be transformed has not yet made a request (unmade request). The fourth is that the object to be transformed has not yet made all the requests (uncompleted request). The fifth is that the object to be transformed is in a state of confusion (confused request). Secondly, distinguishing the five requests based on the Buddha who can transform. How to distinguish? The first is to clarify that the Tathagata (如來) has a beginning but no end (request for beginning but no end). The second is that the Tathagata still has unfaded fears (request for unfaded fears). The third is that the Tathagata's work has not yet been completed (request for unfinished work). The fourth is that the Tathagata's work has not equally benefited all beings (request for unequal work). The fifth is that the Tathagata has not guided all beings with equal compassion (request for unequal guidance). In the first request, first is the metaphor, then the combination of metaphors. 'May you' below is a summary of requesting the Buddha to stay in the world. In the metaphor, the king is a metaphor for the Buddha Tathagata. Giving birth to many sons is a metaphor for the many Bhikkhus (比丘). Because they arise from the Buddha's teachings, it is said to be giving birth. The mind of the Dao is not evil, called having a proper appearance. Compassion and pity with a sacred heart is called constant love and thought. Admonishing and teaching the three learnings (precepts, concentration, wisdom) is called teaching skills. What is learned can be achieved, called complete understanding. This metaphor has a beginning. The following explains that there is no end. The Buddha abandoning Nirvana (滅度), allowing the Bhikkhus to suffer from the change of birth and death, is like handing over the prince to the executioner to be executed. Below is the combination of metaphors. We today, as Dharma princes, correspond to the previous princes. Receiving the Buddha's teachings corresponds to teaching skills. Already possessing right view corresponds to complete understanding. It can also correspond to the previous proper appearance. This combination of metaphors has a beginning. Below is the combination of metaphors without end. Hoping not to abandon us, on the contrary, corresponds to handing over to the executioner for execution. If we are abandoned, it will comply with handing over to the executioner for execution. The summary request is understandable. In the second request, first clarify that the Tathagata still has unfaded fears. 'If' below is requesting the Buddha to stay in the world to eliminate fears. The front is a metaphor. Someone is a metaphor for the Buddha. Those who are good at debate are a metaphor for knowing the Dharma (佛法) themselves. And being afraid of this theory is afraid that others will not believe it. Below is the combination of metaphors. The Tathagata is also like this, corresponding to the previous person. Those who understand the Dharma correspond to learning various theories. The so-called understanding of the various Mahāyāna (大乘) Dharmas. Being afraid of the Dharma corresponds to being afraid of this theory. Fearing that people will not believe and fall into hell. Below is the request to stay in the world. If the Tathagata stays in the world for a long time, proclaiming the taste of nectar to satisfy all beings, this is a request to stay in the world to preach the Dharma. Calling the Mahāyāna Dharma nectar. In this way, beings will no longer fear falling into hell, which is to clarify the benefits. For these beings to be transformed, the Tathagata is no longer afraid that they will not believe and fall into hell. In the third request, first is the metaphor, then the combination of metaphors. In the metaphor, like someone initially...
學作務為官所收閉囹圄者。喻佛化始隨物在。有有人喻佛。本在因時始習化人。名學作務。感聖之機名之為官。感佛在有名官所收。恒隨不捨名閉囹圄。古舊方獄名為囹圄。有人問下喻化未訖不得自安。有人問之汝受何事。假問起發。同行之流名為有人。問佛在於三有所以。名受何事。答曰我今受大苦者。假答顯德。為物辛勸名受大苦。若其脫下喻明化訖方得受樂。下次合之。世尊亦爾合有人也。為我等故修諸苦行。合初學作為官所收。我等今者未免生死云何如來得受樂者。合有人問汝受何事答言我今受大苦惱。我未出苦。佛今正應為我受苦。云何舍我自受安樂。若脫受樂。略而不合。第四請中文別有三。一明如來所為不等。二如來於法應無慳下以理責佛。三唯愿下結請佛住。初中先喻。醫王喻佛善解方藥。喻佛能知大乘秘法。偏教子者喻教文殊。不教餘者。喻佛不教諸比丘等。下次合之。如來亦爾。合醫解藥。獨以秘藏偏教文殊。合以秘方偏教其子。遺棄我等合不教餘外受學者。第二責中。初明如來於法無慳責同世醫。后明如來於人無偏責同世醫。前中初言如來於法應無慳者。量聖異凡。以理測尋。未敢專決。是以言應。如彼醫王偏教子等。責聖同凡。后中初言彼醫所以不能普教。情存勝負。簡凡異聖。如來之心終
【現代漢語翻譯】 現代漢語譯本 對於那些因為學習勞作而被官府逮捕關進監獄的人，這可以比喻為佛陀的教化最初是隨順眾生的根器而施行的。有人可以比喻佛陀，最初在因地時開始學習教化眾生，這叫做『學作務』。 感應聖人的機緣可以稱為『官』。 感應到佛陀的存在，就像被官府收押一樣，始終跟隨而不捨棄，這叫做『閉囹圄』。 古老的監獄被稱為『囹圄』。 有人問：這可以比喻教化尚未完成，佛陀不得安寧。『有人問之汝受何事』，這是藉由提問來啓發。『同行之流名為有人』，是指與佛陀同行的修行者。 問佛陀為何還在三界之中，所以問『受何事』。 答曰：『我今受大苦者』，這是藉由回答來彰顯佛陀的德行。 爲了眾生而辛勤勸導，所以說『受大苦』。 如果能夠脫離監獄，這比喻教化完成，才能得到安樂。 下面將兩者結合起來。 『世尊亦爾』，這對應于『有人』。 『為我等故修諸苦行』，對應于最初的『學作為官所收』。 『我等今者未免生死云何如來得受樂者』，對應于『有人問汝受何事答言我今受大苦惱』。 我們現在還沒有脫離生死輪迴的痛苦，為何如來能夠享受安樂呢？ 佛陀現在正應該為我們承受苦難，為何捨棄我們自己享受安樂呢？ 如果說脫離苦難就能享受安樂，這裡就省略不說了。 第四次請求的內容中，特別有三個方面：一是說明如來所做的事情並不相同；二是如來對於佛法不應該吝嗇，用道理來責備佛陀；三是『唯愿下』，總結請求佛陀住世。 首先，用比喻來說明。 醫王比喻佛陀，善於了解藥方，比喻佛陀能夠了解大乘的秘密法門。 偏袒地教導兒子，比喻教導文殊（Manjushri）。 不教導其他人，比喻佛陀不教導其他的比丘等等。 下面將兩者結合起來。 『如來亦爾』，對應于醫王了解藥方。 獨自將秘密的教法偏袒地教導文殊，對應于用秘密的藥方偏袒地教導他的兒子。 遺棄我們，對應于不教導其他的外部學習者。 第二部分是責備。 首先說明如來對於佛法不應該吝嗇，責備如來如同世間的醫生。 之後說明如來對於人不應該有偏頗，責備如來如同世間的醫生。 前面首先說『如來於法應無慳者』，這是用聖人的標準來衡量，用道理來推測探尋，不敢專斷決定，所以說『應』。 就像那位醫生偏袒地教導自己的兒子一樣，這是責備聖人如同凡人。 後面首先說『彼醫所以不能普教』，是因為心中存有勝負的念頭，區分凡人和聖人。 如來的心終究...
【English Translation】 English version Those who are imprisoned by the government for learning and working can be likened to the Buddha's teachings, which initially adapt to the capacities of sentient beings. Someone can be likened to the Buddha, who initially began to learn how to teach sentient beings when he was in the causal stage, which is called 'learning and working'. The opportunity to sense a sage can be called 'government'. Sensing the presence of the Buddha is like being detained by the government, constantly following and not abandoning, which is called 'closed prison'. Ancient prisons are called 'prison'. Someone asks: This can be likened to the teaching not yet completed, and the Buddha cannot be at peace. 'Someone asks you what you have received', this is to inspire by asking questions. 'Those who walk together are called someone', referring to practitioners who walk with the Buddha. Asking why the Buddha is still in the three realms, so asking 'what have you received'. The answer is: 'I am now suffering greatly', this is to highlight the Buddha's virtues by answering. Diligently persuading beings for their sake is called 'suffering greatly'. If one can escape from prison, this is a metaphor for the completion of teaching, and only then can one obtain happiness. The following combines the two. 'The World Honored One is also like this', which corresponds to 'someone'. 'Practicing all kinds of ascetic practices for our sake', corresponds to the initial 'learning and working being taken by the government'. 'We are still not free from birth and death, how can the Tathagata enjoy happiness', corresponds to 'someone asks you what you have received, and you answer that I am now suffering greatly'. We have not yet escaped the suffering of samsara, why can the Tathagata enjoy happiness? The Buddha should now be suffering for us, why abandon us and enjoy happiness himself? If it is said that one can enjoy happiness by escaping suffering, it is omitted here. In the fourth request, there are three special aspects: one is to explain that what the Tathagata does is not the same; the second is that the Tathagata should not be stingy with the Dharma, and use reason to blame the Buddha; the third is 'Only wish below', summarizing the request for the Buddha to stay in the world. First, use a metaphor to illustrate. The medicine king is a metaphor for the Buddha, who is good at understanding prescriptions, a metaphor for the Buddha being able to understand the secret Dharma of the Mahayana. Partially teaching his son is a metaphor for teaching Manjushri. Not teaching others is a metaphor for the Buddha not teaching other Bhikkhus, etc. The following combines the two. 'The Tathagata is also like this', corresponding to the medicine king understanding the prescription. Uniquely and partially teaching the secret teachings to Manjushri, corresponding to partially teaching his son with secret prescriptions. Abandoning us corresponds to not teaching other external learners. The second part is blame. First, it is stated that the Tathagata should not be stingy with the Dharma, blaming the Tathagata like a worldly doctor. Afterwards, it is stated that the Tathagata should not be biased towards people, blaming the Tathagata like a worldly doctor. The former first says 'The Tathagata should not be stingy with the Dharma', which is to measure with the standards of a sage, and to speculate and explore with reason, not daring to make a decisive decision, so it is said 'should'. Just like that doctor partially teaching his own son, this is blaming the sage like an ordinary person. The latter first says 'The reason why that doctor cannot teach universally' is because there is a thought of winning or losing in his heart, distinguishing between ordinary people and sages. The Tathagata's heart ultimately...
無勝負。量聖異凡。何不見誨。責聖同凡。第三結請。文顯可知。第五請中。先喻。后合。喻中譬如老少病人。比丘喻己離善行險彰己迷惑。更有人等喻佛如來應見示導。異人喻佛。見之憐愍喻應憐已。即便示等喻應教已。閤中初先合己迷惑。我亦如是是總合也。所謂下別。唯愿已下約前異人請佛示導。唯愿示我甘露正道。請佛說法。無上涅槃能除熱惱。故曰甘露。約喻名法說為正道。久住世等請佛不滅。然此二請。下佛對之有順有違。宜審記之。
大般涅槃經義記卷第一(之下)
應永三年十月日以勸修寺大經藏本誂弘清阿阇梨書寫了。
法印權大僧都 賢寶 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第二
隋凈影寺沙門釋慧遠述
上來比丘哀請為由。目下第二如來為說。文別有二。一對前眾悲抑止哀情。二複次比丘下對前眾請正為宣說。以眾悲哀妨亂受法。故先抑止。于中初先止其悲相。為說偈下開解其心。前中如來先勸止悲。后明大眾聞勸悲止。如來勸中。汝等比丘莫如凡夫諸天等誡勸悲止。比丘愛盡。是故不應如諸凡夫。良以比丘正是所為。故偏誡之。此文雖復言對比丘。意兼大眾。故下大眾聞說止悲。當勤精進敬修善
【現代漢語翻譯】 現代漢語譯本 無勝負（沒有勝負之分）。衡量聖人與凡人的不同。為什麼不給予教誨？責備聖人如同責備凡人。第三次總結請求，文義顯明可知。第五次請求中，先用比喻，後作總結。比喻中，譬如老少病人，比丘（bhiksu）比喻自己離開善行而陷入危險，彰顯自己的迷惑。『更有人等』比喻佛（Buddha）如來（Tathagata）應見示引導。『異人』比喻佛，見到后憐憫，比喻佛應憐憫自己。『即便示等』比喻佛應教導自己。總結中，首先總結自己的迷惑，『我亦如是』是總的總結。『所謂下別』，唯愿以下是根據前面的『異人』請求佛開示引導，『唯愿示我甘露正道』，請求佛說法。無上涅槃（Nirvana）能消除熱惱，所以稱為甘露。根據比喻的名法，說為正道。『久住世等』，請求佛不要滅度。然而這兩次請求，佛的回答有順從也有違背，應該仔細記住。 《大般涅槃經義記》卷第一（之下） 應永三年十月日，以勸修寺大經藏本，由弘清阿阇梨書寫完畢。 法印權大僧都 賢寶 《大正藏》第37冊 No. 1764 《大般涅槃經義記》 《涅槃義記》卷第二 隋朝凈影寺沙門釋慧遠 述 上面是比丘（bhiksu）哀求作為緣由。下面第二部分是如來（Tathagata）為此說法。文義上分為兩部分：第一部分是針對前面大眾的悲傷，抑制哀情；第二部分是『複次比丘下』，針對前面大眾的請求，正式地宣說。因為大眾的悲哀妨礙擾亂了聽法，所以先抑制悲傷。其中，首先阻止他們的悲傷之相，『為說偈下』，開解他們的心。前面，如來先勸止悲傷，後面說明大眾聽了勸告后停止悲傷。如來的勸告中，『汝等比丘莫如凡夫諸天等』，告誡勸止悲傷。比丘的愛已盡，所以不應該像凡夫一樣。因為比丘正是所為，所以特別告誡他們。這段文字雖然是對比丘說的，但意思也兼顧了大眾，所以下面說大眾聽了勸告后停止悲傷，『當勤精進敬修善』。
【English Translation】 English version Without victory or defeat. Measuring the difference between saints and ordinary people. Why not give instruction? Blaming saints as if blaming ordinary people. The third concludes the request, the meaning is clear and understandable. In the fifth request, first a metaphor, then a summary. In the metaphor, like old and young patients, the bhiksu (monk) uses the metaphor of himself leaving good deeds and falling into danger, highlighting his confusion. 'More people, etc.' is a metaphor for the Buddha (Buddha) Tathagata (Tathagata) who should be seen and guided. 'Different people' is a metaphor for the Buddha, seeing him with compassion, a metaphor for the Buddha showing compassion to himself. 'Immediately show, etc.' is a metaphor for the Buddha teaching himself. In the summary, first summarize one's own confusion, 'I am also like this' is the general summary. 'The so-called below is different', 'Only wish below' is based on the previous 'different people' requesting the Buddha to show guidance, 'Only wish to show me the nectar of the right path', requesting the Buddha to preach the Dharma. Supreme Nirvana (Nirvana) can eliminate heat and trouble, so it is called nectar. According to the name and Dharma of the metaphor, it is said to be the right path. 'Long stay in the world, etc.', requesting the Buddha not to pass away. However, these two requests, the Buddha's answer has both obedience and violation, should be carefully remembered. The Meaning Notes on the Mahaparinirvana Sutra, Volume 1 (Bottom) On the tenth day of October in the third year of Ouei, the copy was completed by the Ajari Hongqing, based on the Great Sutra Collection of Kenshoji Temple. Dharma Seal Authority Great Monk, Kenpo Taisho Tripitaka Volume 37 No. 1764 The Meaning Notes on the Mahaparinirvana Sutra Nirvana Meaning Notes, Volume 2 Commented by Sakyamuni Huiyuan, a monk of Jingying Temple in the Sui Dynasty The above is the bhiksu's (monk's) plea as the reason. The second part below is the Tathagata's (Tathagata's) explanation for this. The meaning is divided into two parts: the first part is aimed at the sadness of the previous assembly, suppressing the sorrow; the second part is 'Again, the bhiksu below', aimed at the request of the previous assembly, formally proclaiming. Because the sorrow of the assembly hindered and disturbed the listening to the Dharma, so first suppress the sorrow. Among them, first stop their sad appearance, 'Speaking the verse below', enlighten their hearts. Previously, the Tathagata first advised to stop the sorrow, and later explained that the assembly stopped the sorrow after listening to the advice. In the Tathagata's advice, 'You bhiksus, do not be like ordinary people, gods, etc.', admonishing and advising to stop the sorrow. The love of the bhiksu has been exhausted, so he should not be like ordinary people. Because the bhiksu is exactly what he is doing, so he especially admonishes them. Although this passage is addressed to the bhiksus, it also takes into account the assembly, so it is said below that the assembly stopped the sorrow after listening to the advice, 'Should diligently strive to cultivate goodness'.
念。下明比丘聞說止悲。初先法說。如人下喻。雖裁外相內悲難止。故如殯子止不啼哭。下開其心。于中兩偈。前偈以理勸舍悲苦。后偈依善勸生歡喜。前中開意不應愁苦。正勸止悲。諸佛法爾是故當默。以理開解。后中初先教修善法。樂不放逸教修戒行。守心正念教修定行。遠離非法教修慧行。慧能治過名離非法。亦可初句樂不放逸勸修慧學慧是波若不放逸根。名不放逸。守心正念勸修定學。遠離非法勸修戒學。戒離諸過名離非法。慰意受樂勸令生喜。慰意目前汝等開意。受樂目前不應愁苦。自下第二對請為說。于中有三。一舉疑勸問。二亦當為汝先說已下對上所請。許說違住。三佛出世下正為宣說。初中如來懼諸比丘不堪咨啟。故舉勸問。于中初先舉疑令問。后許酬答。前中比丘有疑當問。是總勸也。若空下別。別中略舉十四種門以勸其問。若空不空義有多含。若就生死涅槃相對。生死名空。涅槃不空。故下文言。空者所謂一切生死。言不空者謂大涅槃。若就二諦相對以論。義則不定。若說相空以為真諦。真諦名空。世諦不空。若說真實如來藏性以為真諦。真諦不空。世諦名空。以不實故。故勝鬘中妄法名為空如來藏。真法名為不空藏矣。若常無常義亦多含。若以生死涅槃相對。生死無常。涅槃是常。二諦相對。
世諦無常。真諦是常。若依非依義亦多含。邪正相對。三寶可依。外道非依。真妄相對。真法可依。妄法叵依。故勝鬘中說如來藏以為一依。若去不去義亦多含。邪正相對。正行出離名之為去。邪行沉沒說為不去。因果相對。因名為去。果則不去。若歸不歸義亦多含。大小相對。小乘趣大名為有歸。大無所趣說為不歸。因果相對。因則有歸。果則無歸。若恒非恒。與前若常無常何別。通釋是一。于中別分。不生名常。不滅曰恒。義亦多含。染凈相對。生死非恒。涅槃是恒。二諦相對。真諦名恒。世諦非恒。若斷若常義亦多含。染凈相對。生死終斷。涅槃是常。真妄相對。妄想可斷。真識是常。若眾生非眾生義亦多含。內外相對。內是眾生。外非眾生。假實相對。假是眾生。實非眾生。空有相對。有是眾生。空非眾生。就人相對。佛非眾生。離生死故。余是眾生。若有若無義亦多含。若就有為無為分別。三有為法名之為有。三無為法說之為無。若就二諦相對分別。有為無為同名為有。無我我所說之為無。如地持說。若就人論。凡有生死而無涅槃。聖有涅槃而無生死。如下文說。若實不實義亦多含。染凈相對。生死不實。涅槃名實。權實相對。一乘是實。三乘不實。真妄相對。妄情不實。佛性是實。二諦相對。世諦不實。
真諦為實。淺深相對。三諦非實。一實為實。若真不真義亦多含。染凈相對。生死不真。涅槃是真。二諦相對。真諦為真。世諦不真。若滅不滅義亦多含。四諦相對。滅諦是滅。餘三非滅。真妄相對。妄法可滅。真法不滅。若密不密。就教論之。大小不定。或小教名密。大教不密。小乘覆實名之為密。大教顯實故名不密。或大教名密。小教不密。大乘深隱故名為密。小乘粗顯故名不密。若二不二。就乘論之。權分大小說之為二。實唯一大名為不二。如是種種有疑今問。總以結勸。我當隨順為汝斷者。許為酬答。自下第二對上所請許說違住。亦當為汝先說甘露。是許說也。對前許答故云亦當。望后取滅名為先說。然後涅槃違其請住。向前比丘第五請中。云言示我甘露正道。故許為說。復言久住勿入涅槃。故今違之。自下第三正為宣說。于中有二。勸舍昔偽令修今真。二我今當令一切生下。就真為說三事涅槃。正酬上請。前中有三。一雙奪因果勸修今真。二云何莊嚴正法城下。別奪昔果勸修今真。三汝等雖得出家已下。別奪昔因勸修今真。就初段中。先奪昔偽。我于往下勸修今真。奪昔偽中。先明昔來所得是難。離八難下牒以奪之。前中初先法說明難。難有六種。一佛出世難。二得人身難。三值佛出世難。四生信難。五能
【現代漢語翻譯】 現代漢語譯本 真諦是真實存在的。從淺和深的角度來看，真諦是相對的。三諦（苦、集、滅）並非究竟真實，只有一實（真如）才是真實。如果說真諦不真，那麼其中包含的意義就很多了。從染和凈的角度來看，染是相對的，生死是不真實的，涅槃才是真實的。從二諦（世俗諦、勝義諦）的角度來看，真諦是真實的，世俗諦是不真實的。如果說滅是不滅的，那麼其中包含的意義也很多。從四諦（苦、集、滅、道）的角度來看，滅諦是可以滅除的，其餘三諦是不可滅的。從真和妄的角度來看，虛妄之法是可以滅除的，真實之法是不可滅的。如果說密和不密，從教義的角度來討論，大小乘的劃分是不確定的。或者小乘教被稱為『密』，大乘教不稱為『密』。小乘隱藏真實，所以稱為『密』；大乘顯露真實，所以稱為『不密』。或者大乘教被稱為『密』，小乘教不稱為『密』。大乘教義深奧隱晦，所以稱為『密』；小乘教義粗淺顯明，所以稱為『不密』。如果說二和不二，從乘的角度來討論，爲了方便引導而分大小乘，所以說是『二』；實際上只有一個大乘，所以稱為『不二』。像這樣種種疑問，現在都可以提出來。總而言之，我勸你們提問，我將隨順你們的意願，為你們解答疑惑。答應為你們解答問題。 下面第二部分，迴應之前的請求，答應宣說，但違背了久住的請求。我將先為你們宣說甘露（Amrita），這是答應宣說。因為是對之前的請求的答覆，所以說『亦當』。希望通過取證滅諦，稱為『先說』。然後違背了涅槃（Nirvana）久住的請求。之前，在第五次請求中，比丘們說『請您為我們開示甘露正道』，所以答應為他們宣說。又說『請您久住世間，不要進入涅槃』，所以現在違背了他們的請求。 下面第三部分，正式為他們宣說。其中有兩點：一是勸他們捨棄過去的虛妄，修習現在的真實；二是『我現在應當令一切眾生』以下，就真實為他們宣說三事涅槃，正式迴應之前的請求。在第一點中，有三部分：一是雙重否定因果，勸他們修習現在的真實；二是『云何莊嚴正法城』以下，分別否定過去的果報，勸他們修習現在的真實；三是『汝等雖得出家』以下，分別否定過去的因緣，勸他們修習現在的真實。在第一部分中，先否定過去的虛妄，我于以下勸他們修習現在的真實。在否定過去的虛妄中，先說明過去所得到的很難得。『離八難』以下，列舉出來否定它們。在前面，首先用佛法說明難得。難得有六種：一是佛出世難，二是得人身難，三是值遇佛出世難，四是生起信心難，五是能夠...
【English Translation】 English version The True Reality is real. From the perspective of shallow and deep, the True Reality is relative. The Three Truths (suffering, accumulation, cessation) are not ultimately real; only the One Reality (Tathata) is real. If it is said that the True Reality is not true, then it contains many meanings. From the perspective of defilement and purity, defilement is relative, birth and death are not real, and Nirvana (Nirvana) is real. From the perspective of the Two Truths (conventional truth, ultimate truth), the True Reality is true, and conventional truth is not true. If it is said that cessation is not cessation, then it contains many meanings. From the perspective of the Four Noble Truths (suffering, accumulation, cessation, path), the Truth of Cessation can be extinguished, and the remaining three truths cannot be extinguished. From the perspective of true and false, false dharmas can be extinguished, and true dharmas cannot be extinguished. If it is said that secret and not secret, from the perspective of doctrine, the division of Mahayana and Hinayana is uncertain. Or the Hinayana teaching is called 'secret', and the Mahayana teaching is not called 'secret'. The Hinayana hides the truth, so it is called 'secret'; the Mahayana reveals the truth, so it is called 'not secret'. Or the Mahayana teaching is called 'secret', and the Hinayana teaching is not called 'secret'. The Mahayana teachings are profound and hidden, so they are called 'secret'; the Hinayana teachings are shallow and clear, so they are called 'not secret'. If it is said that two and not two, from the perspective of vehicle, for the convenience of guidance, Mahayana and Hinayana are divided, so it is said to be 'two'; in reality, there is only one Mahayana, so it is called 'not two'. Like this, all kinds of doubts can be raised now. In short, I urge you to ask questions, and I will follow your wishes and answer your doubts. I promise to answer your questions. The second part below responds to the previous request, promising to declare, but violating the request to stay long. I will first declare Amrita (Amrita) to you, which is promising to declare. Because it is a response to the previous request, it is said 'also should'. Hoping to obtain the truth of cessation, it is called 'first declare'. Then he violated the request to stay in Nirvana (Nirvana) for a long time. Previously, in the fifth request, the Bhikkhus said 'Please show us the true path of Amrita', so he promised to declare it to them. It was also said 'Please stay in the world for a long time, do not enter Nirvana', so now he violated their request. The third part below formally declares it to them. There are two points: one is to persuade them to abandon the past falsehood and practice the present truth; the second is 'I should now make all sentient beings' below, and declare the three things of Nirvana to them based on the truth, formally responding to the previous request. In the first point, there are three parts: one is the double negation of cause and effect, persuading them to practice the present truth; the second is 'How to decorate the city of the true Dharma' below, separately denying the past rewards, persuading them to practice the present truth; the third is 'Although you have left home' below, separately denying the past causes, persuading them to practice the present truth. In the first part, first deny the past falsehood, and I will persuade them to practice the present truth below. In denying the past falsehood, first explain that what was obtained in the past is difficult to obtain. 'Away from the eight difficulties' below, list them to deny them. In the front, first explain the difficulty with the Dharma. There are six kinds of difficulties: one is the difficulty of the Buddha appearing in the world, the second is the difficulty of obtaining a human body, the third is the difficulty of encountering the Buddha appearing in the world, the fourth is the difficulty of generating faith, the fifth is being able to...
忍難忍明聞法難。忍猶可也。難信之法而能忍可。故名為難。亦可忍者解之別稱。于難解法而能解知。故名為難。六具禁戒得羅漢難。具戒是因。羅漢是果。六中初一就佛說難。后五約就比丘辯難。下喻顯之。如求金沙喻后五難。求金于沙甚難可得。生死法中求是五事。至極難得。如優曇華。喻佛出難。上來明其所得是難。自下第二牒以奪之。離八難者。牒舉向前六難所離。比丘得向後五難時。即離八難。故今舉之。言八難者。三塗為三。生盲聾等以為第四。世智辯聰以為第五。佛前佛後以為第六。郁單為七。長壽天處以為第八。八中前三在下三趣。次四在人。后一在天。得人身故離三塗難。值佛離於佛前佛後。生信離於世智辯聰邪見之難。聞法離於盲聾等難。具戒得果離於郁單長壽天難。彼無得故。得人身下牒其所得。后五難中偏牒初二。初二亦是大乘所依。不須奪破。故偏牒之。得人身難牒前第一。汝等遇我牒前第二。不應空過約就前二。奪后三種。于小乘中雖有信等。望于大乘。全無所得。故曰空過。上來奪偽。下勸修真。句別有四。一舉己昔因。二今得下舉己今果。所成果德超過二乘。故曰無上。得大涅槃。不捨世間。無礙善巧。故曰方便。三為汝等下就己昔因明修所為。欲使眾生荷恩受行。捨身手等猶前苦
行。四是故下就己今果結勸修習。我為汝等求得如是無上果故。不應放逸棄而不學。別奪果中。初辯今真。汝今遇下約真奪偽。前中雲何莊嚴法城。問以起發。涅槃正法似世寶城。法從喻稱。名法寶城。此法寶城云何莊嚴。下對顯之。具種種德總顯莊嚴。戒定智慧為墻塹等別顯莊嚴。戒能防非故說為墻。定意深靜說之為塹。慧能觀照名為埤堄。就下約真奪偽之中。汝今遇是不應取此虛偽物者。正勸舍偽。譬如已下明取偽失。先喻。后合。汝諸已下結勸舍偽。別奪因中。先奪昔偽。今當已下勸修今真。前中四句。一奪出家。二奪染衣。三奪乞食。四奪剃髮。文顯可知。勸修真中。我今真實教敕汝等。總以標許。下別教之。于中有三。一明現在三寶緣具勸令勤修。我今現在佛寶緣具。大眾和合僧寶緣具。法性不倒法實緣具。是故已下結勸修習。當勤精進攝心勇猛。勸修善法。摧諸結使教斷惡法。二十力沒下舉聖滅有損催令速修。名佛以為十力慧日。佛滅度后無人教汝斷除闇障。是故當為無明所覆。曼佛今在當應速修。三譬如下嘆法多益令其必修。先喻。后合。我法亦爾合地藥草。出生妙等合為生用。出生妙善甘露法味明能生善。而為眾生病之良藥明能滅惡。下眾因此所奪所勸而為啟請。宜須記之。上奪昔偽勸修今真。自下
【現代漢語翻譯】 現代漢語譯本 行。四是故下就己今果結勸修習。我爲了你們求得這樣無上的果實，不應該放縱懈怠，拋棄而不學習。下面分別闡述奪取果實。首先辨明現在所獲得的才是真實的。『汝今遇下』是說要捨棄虛偽，獲取真實。前面說到『云何莊嚴法城』，這是用提問來引發思考。涅槃正法就像世間的寶城，因為法的緣故，用比喻的說法，稱之為『法寶城』。這個法寶城要如何莊嚴呢？下面進行了解釋。具備種種功德，總的來說就是莊嚴。戒、定、智慧是墻壁、壕溝等，分別顯示莊嚴。戒能防止過錯，所以說是墻壁。定使心意深沉寧靜，所以說是壕溝。智慧能夠觀照，稱之為女墻。下面說到捨棄虛偽，獲取真實，『汝今遇是』，不應該拿取這些虛假的東西，正是勸誡捨棄虛偽。『譬如已下』說明獲取虛偽的過失。先是比喻，然後是總結。『汝諸已下』總結勸誡捨棄虛偽。分別闡述奪取因。首先捨棄過去的虛偽，『今當已下』勸誡修習現在的真實。前面四句，一是捨棄出家（的形式），二是捨棄染衣（的形式），三是捨棄乞食（的形式），四是捨棄剃髮（的形式）。文意顯明，可以理解。勸誡修習真實之中，『我今真實教敕汝等』，總的來說是標明和允許。下面分別教導，其中有三點。一是說明現在三寶的因緣具足，勸令勤奮修習。我現在佛寶的因緣具足，大眾和合僧寶的因緣具足，法性不顛倒法實的因緣具足。『是故已下』總結勸誡修習。應當勤奮精進，收攝心意，勇敢猛進，勸誡修習善法，摧毀各種煩惱，教導斷除惡法。『二十力沒下』舉出聖人滅度會帶來損害，催促儘快修習。稱佛為具有十種力量的慧日（指佛陀的智慧像太陽一樣能照亮世界），佛滅度后沒有人教導你們斷除黑暗的障礙，所以將會被無明所覆蓋。趁著佛陀現在還在世，應當儘快修習。『三譬如下』讚歎佛法有很多益處，讓人們一定要修習。先是比喻，然後是總結。我的法也是這樣，就像大地上的藥草，出生美妙等等，合起來是爲了產生作用。出生美妙善良的甘露法味，說明能夠產生善良。成為眾生疾病的良藥，說明能夠滅除罪惡。下面眾人因為這些被捨棄的和被勸誡的而進行請教，應該記住這些。上面是捨棄過去的虛偽，勸誡修習現在的真實，從下面開始……
【English Translation】 English version Okay. Fourthly, therefore, the following section concludes the previous discussion on the results of practice and encourages further cultivation. Because I have sought and obtained such unsurpassed fruit for you, you should not be negligent, abandoning it without learning. Separately discussing the attainment of the fruit, it first clarifies what is truly real now. '汝今遇下 (Ru jin yu xia)' [You now encounter below] speaks of abandoning the false and seizing the true. Previously, it asked, '云何莊嚴法城 (Yunhe zhuangyan facheng)' [How to adorn the Dharma city?], using a question to initiate thought. The Nirvana Dharma resembles a precious city in the world. Because of the Dharma, it is metaphorically called the '法寶城 (Fabao cheng)' [Dharma treasure city]. How is this Dharma treasure city adorned? The following explains it. Possessing various virtues, it is adorned in general. Precepts, concentration, and wisdom are like walls and moats, separately displaying adornment. Precepts can prevent wrongdoing, so they are said to be walls. Concentration makes the mind deep and tranquil, so it is said to be a moat. Wisdom can illuminate, so it is called a parapet. In the following section on abandoning the false and seizing the true, '汝今遇是 (Ru jin yu shi)' [You now encounter this], you should not take these false things, which is precisely an exhortation to abandon the false. '譬如已下 (Pi ru yi xia)' [For example, below] illustrates the loss of taking the false. First is the metaphor, then the summary. '汝諸已下 (Ru zhu yi xia)' [You all below] concludes with an exhortation to abandon the false. Separately discussing the cause of abandonment, it first abandons the past falsehood. '今當已下 (Jin dang yi xia)' [Now should below] exhorts the cultivation of the present truth. The previous four sentences: first, abandoning (the form of) renunciation; second, abandoning (the form of) dyed robes; third, abandoning (the form of) begging for food; fourth, abandoning (the form of) shaving the head. The meaning of the text is clear and understandable. In the exhortation to cultivate the truth, '我今真實教敕汝等 (Wo jin zhenshi jiaochi ru deng)' [I now truly instruct you all], it generally indicates and permits. The following separately teaches, with three points: first, explaining that the conditions for the Three Jewels are now complete, urging diligent cultivation. Now the conditions for the Buddha Jewel are complete, the assembly is harmonious, and the conditions for the Dharma Jewel are complete, with the Dharma nature not inverted and the Dharma reality present. '是故已下 (Shi gu yi xia)' [Therefore, below] concludes with an exhortation to cultivate. You should be diligent and vigorous, collect your mind, and be brave and fierce, exhorting the cultivation of good Dharma, destroying various afflictions, and teaching the cutting off of evil Dharma. '二十力沒下 (Ershi li mo xia)' [Twenty powers disappear below] points out that the extinction of the saints will bring harm, urging quick cultivation. Calling the Buddha the sun of wisdom with ten powers (referring to the Buddha's wisdom being like the sun, illuminating the world), after the Buddha's extinction, no one will teach you to cut off the obstacles of darkness, so you will be covered by ignorance. While the Buddha is still in the world, you should quickly cultivate. '三譬如下 (San pi ru xia)' [Three metaphors below] praises the many benefits of the Dharma, urging people to cultivate it. First is the metaphor, then the summary. My Dharma is also like this, like herbs on the earth, giving birth to wonderful things, etc., combined to produce effects. Giving birth to wonderful and virtuous nectar Dharma flavor, indicating the ability to generate goodness. Becoming a good medicine for the diseases of sentient beings, indicating the ability to eliminate evil. Below, the people, because of these things that are abandoned and exhorted, make inquiries, which should be remembered. Above is the abandonment of the past falsehood, exhorting the cultivation of the present truth, from below onwards...
第二就真為說三事涅槃。文別有三。一許安眾生令住秘藏。二我亦下自許安住。三何等下顯其所住秘藏之相。初中當令一切生者凡夫眾生。及我子者菩薩名子。以諸菩薩德堪紹繼。故說為子。四部眾者。謂聲聞眾在家出家各分男女。故有四部。同教令證大般涅槃。名安秘藏。大般涅槃昔隱不說。故名秘密。權教所覆。故複名藏。故下文言十一部中所不說故。名之為藏。又于其中包含諸德。亦名為藏。第二段中。我亦復當安住是中入涅槃者。自許安住。已住同他。是故言亦。實則久住。對今息化始入名當。息化歸真名入涅槃。第三段中。何等秘藏牒問起發。下對顯之。應先解釋三事涅槃然後釋文。義如別章。文中先喻。喻中初言猶如伊字。總舉喻事。此乃舉其胡書伊字。下辯喻相。文有四句。前後不次。若正應言三點若並則不成伊。縱亦不成。三點若別。亦不得成。如摩醯首羅面上三目乃得成伊。準合應爾。但今文中。先舉縱並。次舉摩醯三目成伊。卻明別異。道如摩醯面上三目。立喻顯喻。閤中初言我亦如是。合初伊字。此言不足。若具應言。我之所得秘密之藏亦復如是。下別合之。先合不成。解脫之法亦非涅槃。乃至般若亦非涅槃。合上縱並不得成伊。三法各別亦非涅槃。合上文中三點若別亦不成也。此成不成別章
具論。今此略以三義釋之。一就真應相對分別。應化三事無常生滅。不成涅槃。以不成故今須滅之。真德三事方成涅槃。以真成故。今入其中。二約性凈方便分別。方便三事菩提門收。不成涅槃。性凈三事方成涅槃。此經偏明性凈之果為涅槃故。三就性凈總別分別。別分不成。總攝則成。如彼三點別不成伊。總攝則成。我今安住如是三下。合如摩醯首羅三目乃得成伊。此乃安住真常三事。亦可安住性凈三事。故成涅槃。所住雖常。為化眾生。滅應歸之。故言為生名入涅槃。所謂入于化滅涅槃。故下大眾聞之悲啼。如世伊字舉喻以帖。隨法粗分。上來明其三事涅槃。自下顯其四法實義。若作四分科判其文。前二段竟。自下第三比丘重複哀請為由。聞佛世尊定當涅槃皆悉憂等。明眾哀泣。稽首下請。稽首身請。白佛口請。口請有三。一嘆昔以請。二如帝王下比丘舉己有惑以請。三如有人嘆芭蕉下嘆己。以請。比丘何因嘆昔為請。由佛向前別奪果中告諸比丘汝等不應取虛偽物。故今比丘反嘆昔日所得法真能觀想勝。欲使如來翻。之顯真。何故第二舉惑以請。由佛向前別奪因中勸斷結使。十力滅已汝等當爲無明所覆。我法能為病之良藥。故今比丘舉己有惑請佛住斷。何故第三嘆己有解。由佛向前雙奪比丘因果之中告諸比丘汝等
遇我不應空過不應放逸。故今自嘆善修無我故非放逸。以修無我能得涅槃故非空過。作此語者。欲使如來翻己所解。更明正修。下依此三。如來別答。宜須記知。初中為四。一因佛今滅。反嘆昔教。彰己昔日所得法真非是虛偽。二如眾生跡下彰己昔日能觀想勝非是虛偽。三如來若離無常想下。難破如來安住之義。明佛定滅。成初段中無常法真。四如農夫下重嘆昔日能觀想勝。成前第二能觀想勝。初中快說無常苦等。反嘆昔教。比丘何因嘆佛昔說。由佛今滅。佛今定滅。明法定是無常苦空。法既如是。昔言當法。是以言快。何故嘆者。為顯自己所得無常苦空法真。使佛翻之更顯真法。第二段中。先喻。次合。后顯勝相。喻中生跡喻不凈等五度門觀。像跡喻于無常苦空無我等觀。像跡寬大廣破故勝。閤中初言是無常想亦如是者。合前象跡。此文略少。若具應言是無常苦無我等想亦復如是。文中就始且言無常。此實是慧。以想名說。何故如是。諸心心法更相受名。如四念處體實是慧而名爲念。此亦同彼。又復此慧取相名想。于諸想中最第一者。合前一切跡中為上。下顯勝相。若有勤修能除欲愛乃至憍慢。明能斷除修道煩惱得有餘果。欲界欲愛色無色愛三界貪使。無明憍慢是三界中癡慢二使。瞋在欲界。得那含時已能斷除。故
略不論。修無常想皆能滅之。亦斷見惑。文中舉終。始則可知。及無常想明能滅智證無餘果。亦滅苦空無我等想。且說無常。自下第三難破如來安住之義。明佛定滅。成前第一無常法真。於三事中。且就波若難破住義。余類可知。然今約前無常之想。進退作難。以無常想與彼波若同是慧故。難意如何。如來若離此無常想。更有常法于中安住。安住則不滅。今則不應入于涅槃。今入涅槃。明佛離此無常想外更無常法可以安住。若佛不離此無常想。畢竟安住如是想中。此想便常不可斷滅。云何昔言修無常想能滅煩惱及無常想。修無常想。還能滅于無常之想。何處安住而言不離。離與不離皆無住義。明佛定滅。佛定滅故無常理定無常法真。第四重顯能觀勝中。初先正嘆。下牒結之。前中先喻上說象跡廣破故勝。此說秋耕永盡故勝。下合可知。下牒結中。先牒耕喻。乘言便故。次牒跡喻。于諸想下總合顯勝。第二大段舉惑請中。文別為五。初二彰己無明未遣請佛住斷。次二彰己四住未亡請佛住斷。后一彰己倒想未除請佛住斷。比丘何因舉斯請斷。由佛向前別奪因中。云言十力既滅沒已汝等當爲無明所覆。故舉無明請佛教斷。由佛向前勸摧結使。故舉四住請佛住斷。由佛前言我法能為病之良藥。故舉倒想請佛住斷。問曰。經說二
乘能斷四住煩惱。比丘應無。今以何故。請斷四住。解言。四住有粗有細。粗者久無。細者猶在。故今請斷。又問倒想與前四住無明何別。而別請斷。解言。倒想是無明起。四住家因。故別請斷。云何得知。如地持說。如是如實凡愚不知起八妄想。故知倒想是無明起。即彼宣說八種妄想能生見慢貪恚癡事。故知倒想是四住因。五中初二有何差別。前一彰己無明未斷。后一顯己無明在故。不得如來三事涅槃。次二何別。前一彰己四住未斷。后一顯己四住在故不得安樂。故有五別。就初請中。初先立喻。帝王喻佛。知終恩赦獄囚脫者。喻佛垂滅應教眾生。除滅無明。如來今下約喻求佛。我等今下彰己未出徴請佛住。第二請中。初先立喻。如人鬼持。比丘喻己為無明縛。遇良咒師咒力除差。喻佛能救。是中少一身得安樂。下約求佛。如來亦爾合良咒師。為聲聞等求佛同前咒力除鬼。令得安下合同病人身得安樂。此舉波若及與解脫。等於法身。如世伊字。約喻別法。大乘三事如世伊字。小乘三事或縱或並。或復別異。不似伊字今言如伊。即顯不同小乘三事第三請中初先立喻。我未已下彰己未同。云何已下徴請佛住。喻中如象為人縛者。喻佛菩薩本為四住煩惱所縛。人喻惑境。䩭鎖喻惑。纏心名縛。雖有良師不能制者。喻上五欲
【現代漢語翻譯】 現代漢語譯本 『乘』（Yana）能斷除四住煩惱（catuh-sthanika-klesa，四種根本煩惱）。比丘本應沒有（煩惱），為何現在還要請求斷除四住煩惱？解釋說：四住煩惱有粗有細，粗的煩惱早已斷除，但細的煩惱仍然存在，所以現在請求斷除。又問：倒想（viparyasa，顛倒想）與之前的四住無明（avidya，無明）有何區別，而要分別請求斷除？解釋說：倒想是無明所生起的，是四住煩惱的根本原因，所以要分別請求斷除。如何得知？如《地持經》（Bodhisattvabhumi）所說：凡夫不如實知，因而生起八種妄想。由此可知倒想是無明所生起的。經中宣說八種妄想能產生見（drsti，邪見）、慢（mana，我慢）、貪（raga，貪慾）、恚（dvesa，嗔恚）、癡（moha，愚癡）等事。由此可知倒想是四住煩惱的因。五種請求中的前兩種有何差別？前一種是表明自己無明未斷，后一種是顯示自己因為無明存在，所以無法得到如來的三事涅槃（nirvana，寂滅）。后兩種有何差別？前一種是表明自己四住煩惱未斷，后一種是顯示自己因為四住煩惱存在，所以無法得到安樂。所以有五種差別。就最初的請求中，首先設立比喻，帝王比喻佛陀，知道（自己）將終結而恩赦囚犯脫離牢獄，比喻佛陀將要涅槃，應當教導眾生，除滅無明。『如來今下』是依照比喻請求佛陀，『我等今下』是表明自己尚未脫離（煩惱），徵求請求佛陀住世。第二次請求中，首先設立比喻，如人被鬼附身，比丘比喻自己被無明束縛，遇到良醫以咒力驅除病患，比喻佛陀能夠救度。這裡是少了一個身體而得到安樂。『下約求佛』是依照比喻請求佛陀，如來也是如此，相當於良醫，為聲聞等（弟子）請求佛陀如同之前（良醫）以咒力驅除鬼魅，使（病人）得到安樂，這裡是比喻病人身體得到安樂。這裡舉出般若（prajna，智慧）以及解脫（vimoksa，解脫），等同於法身（dharmakaya，法身）。如同世間的『伊』字（一種形狀），依照比喻來區分法。大乘的三事（法身、般若、解脫）如同世間的『伊』字，小乘的三事或者縱向排列，或者並列，或者分別不同，不像『伊』字。現在說『如伊』，就是顯示不同於小乘的三事。第三次請求中，『我未已下』是表明自己尚未相同（于佛），『云何已下』是徵求請求佛陀住世。比喻中，如象被人束縛，比喻佛菩薩原本被四住煩惱所束縛，人比喻惑境，䩭鎖比喻惑，纏繞心識名為束縛。即使有良師也不能制止（煩惱），比喻（沉溺於）上等的五欲（panca-kama，五種感官慾望）。
【English Translation】 English version 『Yana』 (Vehicle) can sever the four abodes of affliction (catuh-sthanika-klesa, the four fundamental afflictions). A Bhiksu (monk) should be without (afflictions). Why then, is there now a request to sever the four abodes? The explanation is: the four abodes of affliction have both coarse and subtle aspects. The coarse ones have long been eliminated, but the subtle ones still remain. Therefore, there is now a request to sever them. Furthermore, what is the difference between inverted thoughts (viparyasa, distorted perceptions) and the previous four abodes of ignorance (avidya, lack of knowledge), that they are requested to be severed separately? The explanation is: inverted thoughts arise from ignorance and are the root cause of the four abodes. Therefore, they are requested to be severed separately. How is this known? As stated in the Bodhisattvabhumi Sutra (Treatise on the Stages of a Bodhisattva): ordinary people do not know the truth and thus give rise to eight kinds of deluded thoughts. From this, it is known that inverted thoughts arise from ignorance. The sutra proclaims that the eight kinds of deluded thoughts can generate views (drsti, wrong views), pride (mana, arrogance), greed (raga, desire), hatred (dvesa, aversion), and delusion (moha, ignorance). From this, it is known that inverted thoughts are the cause of the four abodes. What is the difference between the first two of the five requests? The first one indicates that one's ignorance has not been severed, while the second one shows that because ignorance exists, one cannot attain the Tathagata's (Tathagata, 'Thus-gone') three aspects of Nirvana (nirvana, liberation). What is the difference between the latter two? The first one indicates that one's four abodes of affliction have not been severed, while the second one shows that because the four abodes of affliction exist, one cannot attain bliss. Therefore, there are five differences. In the initial request, a metaphor is first established: the emperor is likened to the Buddha, knowing (he) will end (his life) and pardoning prisoners to release them from prison, is likened to the Buddha about to enter Nirvana, who should teach sentient beings to eliminate ignorance. 『Tathagata now below』 is requesting the Buddha according to the metaphor, 『We now below』 is expressing that one has not yet escaped (afflictions), soliciting and requesting the Buddha to remain in the world. In the second request, a metaphor is first established: like a person possessed by a ghost, the Bhiksu likens himself to being bound by ignorance, encountering a good physician who uses the power of mantras to cure the illness, is likened to the Buddha being able to save. Here, it is gaining peace by losing one body. 『Below requesting the Buddha』 is requesting the Buddha according to the metaphor, the Tathagata is also like a good physician, requesting the Buddha for the Sravakas (Sravakas, 'hearers') and others, just as before (the good physician) uses the power of mantras to expel the ghost, allowing (the patient) to gain peace, here it is a metaphor for the patient's body gaining peace. Here, Prajna (prajna, wisdom) and Vimoksa (vimoksa, liberation) are mentioned, equivalent to Dharmakaya (dharmakaya, the body of the Dharma). Like the world's 『I』 character (a shape), distinguishing the Dharma according to the metaphor. The three aspects of Mahayana (Mahayana, 'Great Vehicle') are like the world's 『I』 character, the three aspects of Hinayana (Hinayana, 'Small Vehicle') are either arranged vertically, or side by side, or separately different, not like the 『I』 character. Now saying 『like I』, is to show the difference from the three aspects of Hinayana. In the third request, 『I have not yet below』 is expressing that one is not yet the same (as the Buddha), 『How can below』 is soliciting and requesting the Buddha to remain in the world. In the metaphor, like an elephant bound by a person, is likened to the Buddhas and Bodhisattvas originally bound by the four abodes of affliction, the person is likened to the realm of delusion, the chain is likened to affliction, entangling the mind is called bondage. Even if there is a good teacher, he cannot stop (afflictions), is a metaphor for (being immersed in) the superior five desires (panca-kama, five sensory desires).
及眾魔等不能繫縛。頓絕䩭鎖自恣去者。喻佛菩薩斷障出去。次約前喻彰己未同。我未如是未同香象。未脫五十七煩惱者自未見文。有人傳言。出佛毗婆沙。佛毗婆沙有十八卷。彼說見惑有其五十。所謂十使迷覆五陰。修惑有七。欲界有四。貪恚癡慢。上界有三。除瞋有餘。義甚契當。但佛毗婆沙。經錄中無。不知是非。云何已下徴請佛住。第四請中。亦先立喻。次約顯己。云何已下徴請佛住。喻中初言如人病瘧。喻佛菩薩本為使縛。細使在心未發如瘧。值遇良醫所苦除者。喻佛菩薩。值遇過佛聞法除障。次約顯己。我亦如是多諸患等。明己同於向前病人。四住殘結殃累身心。名多患苦。見為邪命。愛為熱病。雖遇已下彰己未同所苦除者。雖遇如來病未癒者。惡法未離。未得無上安隱常樂。凈德未成。云何已下徴請佛住。第五請中。初先立喻。次約顯法。后請佛住。喻中有二。一喻己迷惑。二時有良醫與藥已下喻佛能治。前中初言譬如醉人。舉其喻事。醉人喻己。無明住地及妄根塵能生倒想。喻之如酒。惑心起妄。說之為醉。下顯醉過。過有三種。一喻起煩惱。二言語下喻明造業。三臥糞穢下喻明受苦。起煩惱中。不自覺知不識親疏母女姊妹。喻己有癡。不知自體如來藏性本寂無為。名不自知。不知妄心親迷真起。名
不識親。不知妄境從妄心生。名不識疏。不識此等。故名為癡。迷荒淫亂喻起倒想。想謂八妄。如地持說。喻造業中。言語口業。放逸身業。受苦可知。第二喻佛能治之中。初治醉體。還自已下除其醉過。治醉體中。良師喻佛。說法授人名與藥服。受法修行名為服已。舍離癡惑不取妄境。名為吐酒。除醉過中。悟解自體本性清凈。名為自憶。翻前不自覺知言也。識知親疏。名之與識。翻前不識親疏等也。心懷慚愧深自克等。翻前迷荒淫亂等也。言語放逸臥糞穢中略不翻之。下約顯法。于中還二。一約前喻。明己迷惑。二約后喻。明佛能治。請佛說法。前中先合譬如醉人。我亦如是合前人也。往昔已來情色所醉。合前醉也。情謂五根。色謂五塵。此根舉塵生惑之緣。故說為酒。依此生結惑亂己心。名情色醉。下合醉過。不自覺知不識親等略而不合。貪嗜五欲合前淫亂。非母母想乃至非生作眾生想。合前迷荒。言語放逸略而不合。是故輪轉受生死苦。合臥糞穢。如彼醉人舉喻以帖。自下第二約前良師能治之喻。請佛說法。如來今當施我法藥。請同良師。與藥服也。令我還吐煩惱酒者。合服已吐。而我未下彰己未同醒悟之人。徴請佛住。就第三段嘆己請中。文別有三。第一比丘因佛上言汝等遇我不應放逸不應空過。嘆己善修
【現代漢語翻譯】 現代漢語譯本 不認識親人。不知道虛妄的境界是從虛妄的心產生的。名為不認識親疏。不認識這些道理。所以叫做愚癡。迷惑荒誕，譬如顛倒的妄想。想是指八種虛妄。如《地持經》所說。譬如造業之中，言語的口業，放縱的身業，受苦是可以預見的。第二個譬喻是佛能夠治療這種情況。首先是治療醉酒的狀態，從『還自』以下去除醉酒的過失。在治療醉酒狀態中，良師比喻佛。說法教導人，名為給予藥物服用。接受佛法修行，名為服藥之後。捨棄愚癡迷惑，不執取虛妄的境界，名為吐酒。在去除醉酒的過失中，領悟理解自體本性的清凈，名為自己回憶起來。是反過來說前面不自覺知。認識親疏，名為認識，是反過來說前面不認識親疏等等。心中懷有慚愧，深刻地自我約束等等，是反過來說前面迷惑荒誕等等。言語放縱，躺在糞穢之中，這裡省略不翻譯。下面是關於顯法的解釋。其中還有兩點。一是根據前面的比喻，說明自己迷惑。二是根據後面的比喻，說明佛能夠治療。請求佛說法。前面先結合譬如醉酒的人，『我亦如是』是結合前面的人。『往昔已來所醉』，是結合前面的醉酒。情是指五根，色是指五塵。這五根舉出五塵產生迷惑的因緣，所以說是酒。依靠這些產生結縛，惑亂自己的心，名叫醉。下面結合醉酒的過失。『不自覺知不識親等』，這裡省略不結合。『貪嗜五欲』，結合前面的**。『非母母想乃至非生作眾生想』，結合前面的迷惑荒誕。『言語放逸』，這裡省略不結合。『是故輪轉受生死苦』，結合躺在糞穢之中。如同那個醉酒的人，舉出比喻來貼切說明。從下面第二點，根據前面良師能夠治療的比喻，請求佛說法。『如來今當施我法藥』，請求如同良師，給予藥物服用。『令我還吐煩惱酒者』，結合服藥后吐出。『而我未』以下，彰顯自己還沒有如同醒悟的人。徵求請求佛住世。就第三段，讚歎自己請求之中。文句分別有三。第一，比丘因為佛在上面說『你們遇到我不應該放縱，不應該空過』，讚歎自己善於修行
【English Translation】 English version Not recognizing relatives. Not knowing that the illusory realm arises from the deluded mind. This is called not recognizing familiarity and unfamiliarity. Not understanding these principles. Therefore, it is called ignorance. Being confused and absurd, like inverted delusions. 'Thought' refers to the eight kinds of illusions. As stated in the Bodhisattvabhumi Sutra. For example, in the creation of karma, verbal misdeeds of speech, and unrestrained physical actions, suffering is foreseeable. The second metaphor is that the Buddha can cure this situation. First, curing the state of drunkenness, from 'returning to oneself' onwards, removing the faults of drunkenness. In curing the state of drunkenness, a good teacher (良師) symbolizes the Buddha (佛). Teaching the Dharma (法) to people is called giving medicine to take. Accepting the Dharma and practicing is called taking the medicine. Abandoning ignorance and delusion, not clinging to illusory realms, is called vomiting wine. In removing the faults of drunkenness, realizing and understanding the purity of one's own nature is called self-recollection. This is the opposite of the previous lack of self-awareness. Recognizing familiarity and unfamiliarity is called recognition, which is the opposite of the previous lack of recognition of familiarity and unfamiliarity, etc. Holding shame in one's heart, deeply restraining oneself, etc., is the opposite of the previous confusion and absurdity, etc. Unrestrained speech and lying in filth are omitted here. The following is about the explanation of manifest Dharma. There are two points. First, according to the previous metaphor, explaining one's own delusion. Second, according to the later metaphor, explaining that the Buddha can cure. Requesting the Buddha to teach the Dharma. The previous part first combines the metaphor of a drunken person, 'I am also like this' is combined with the previous person. 'From the past onwards, intoxicated by ', is combined with the previous drunkenness. 'Feeling' refers to the five roots (五根), and 'form' refers to the five dusts (五塵). These five roots bring out the causes and conditions of the five dusts that produce delusion, so they are called wine. Relying on these, knots are produced, confusing one's own mind, called ** drunkenness. The following combines the faults of drunkenness. 'Not being self-aware, not recognizing relatives, etc.', is omitted here. 'Greedily indulging in the five desires (五欲)', combines with the previous . 'Thinking of non-mothers as mothers, and even thinking of non-living beings as living beings', combines with the previous confusion and absurdity. 'Unrestrained speech' is omitted here. 'Therefore, transmigrating and suffering the pain of birth and death', combines with lying in filth. Like that drunken person, the metaphor is used to illustrate appropriately. From the second point below, according to the previous metaphor of a good teacher being able to cure, requesting the Buddha to teach the Dharma. 'The Tathagata (如來) should now bestow the medicine of Dharma (法藥) on me', requesting like a good teacher, giving medicine to take. 'So that I can vomit the wine of afflictions (煩惱)', combines with vomiting after taking the medicine. 'And I have not' onwards, highlighting that oneself is not yet like an awakened person. Soliciting and requesting the Buddha to stay in the world. In the third section, praising one's own request. The sentences are divided into three. First, the Bhikshu (比丘) praises his own good practice because the Buddha said above, 'You should not be unrestrained when you meet me, you should not pass by in vain.'
。欲使如來翻明勝修。二如來述贊。三比丘聞贊乘言起過。就初段中有五複次。前三複次嘆己善修。后二明己所修殊勝。復就前中。初一複次責情顯理。彰己善修。后二複次觀法離我明己善修。前中先喻。次合顯法。我等已下結己善修。喻中如人嘆芭蕉樹以為實者。喻凡計我。芭蕉喻身。說我為實。無有是處責情顯理。閤中眾生合上人也。若嘆我等合嘆芭蕉以為實也。亦無是處合無是處。我等以下結己善修。亦能修習無常想等。無我治勝。所以偏說。就后二中。前一複次觀五陰法無其我用。先喻后合。后一複次觀五陰法無其我體。先喻次合。我等已下結己善修。后二嘆己所修勝中。前一能除修惑故勝。于中引佛昔說顯之。貪瞋癡慢斯皆除斷。且說除慢。余類可知。后一能除見惑故勝。先喻。后合。修無我想合前空也。而有諸見無是處者。合上鳥跡現無是處。第二如來述贊之中。善哉嘆辭。汝等善修出其所嘆。于有為過。此實能治。故佛嘆之。第三乘言起過之中。初先起過。如人醉下自是非他。前起過者起何等過。以佛嘆其有為法中善修無我。乘于佛地起無常等無為四倒。故名起過。比丘白佛我等不但修無我想亦更修習其餘想者。不但于彼凡夫陰中修無我想。亦更于彼佛果陰中修無常苦無我等想。然此正得名于佛地起無
【現代漢語翻譯】 現代漢語譯本：爲了使如來更加明白殊勝的修行，分為三個部分：一、想要如來更加明白殊勝的修行；二、如來述說讚歎；三、比丘聽聞讚歎后，因執著而產生過失。在第一部分中，又有五重解釋。前三重解釋讚歎自己善於修行，后二重解釋說明自己所修行的殊勝之處。在前三重解釋中，第一重解釋責備情執，彰顯真理，彰顯自己善於修行；后二重解釋觀察法而遠離我執，說明自己善於修行。在第一重解釋中，先用比喻，然後結合比喻來顯明佛法。『我等已下』總結自己善於修行。比喻中，如同有人讚嘆芭蕉樹以為是真實的，比喻凡夫執著于『我』。芭蕉比喻身體，說『我』是真實的，這是沒有道理的，以此責備情執，彰顯真理。結合比喻，眾生對應于上面所說的人。如果讚歎『我等』，就如同讚歎芭蕉樹以為是真實的。『亦無是處』對應于『無是處』。『我等以下』總結自己善於修行，也能修習無常想等等。因為用無我來對治勝過其他方法，所以特別說明。在後二重解釋中，第一重解釋觀察五陰法沒有『我』的作用，先用比喻，然後結合比喻。后一重解釋觀察五陰法沒有『我』的本體，先用比喻，然後結合比喻。『我等已下』總結自己善於修行。后二重讚歎自己所修行的殊勝之處，前一重是因為能夠去除修行的迷惑而殊勝，其中引用佛陀過去所說的話來顯明這一點。『貪瞋癡慢斯皆除斷』，這裡只說了去除慢，其他的可以類推得知。后一重是因為能夠去除見惑而殊勝，先用比喻，然後結合比喻。修習無我想，對應於前面的『空』。『而有諸見無是處者』，對應于上面的『鳥跡現無是處』。 第二部分是如來述說讚歎，『善哉』是讚歎之詞。『汝等善修』說出所讚歎的內容，對於有為法的過失，這確實能夠對治，所以佛陀讚歎他們。 第三部分是因執著言語而產生過失，首先是產生過失，如同醉酒的人一樣，自以為是，批評他人。前面所說的產生過失，是產生了什麼樣的過失呢？因為佛陀讚歎他們在有為法中善於修習無我，他們卻執著于佛地的境界，產生了無常等無為的四種顛倒，所以稱為產生過失。比丘稟告佛陀說：『我等不但修無我想亦更修習其餘想者』，不但在凡夫的五陰中修習無我想，也在佛果的五陰中修習無常、苦、無我等想。然而，這正是所謂的在佛地產生無知。
【English Translation】 English version: To enable the Tathagata (如來, 'Thus Come One') to further clarify the superior practice, it is divided into three parts: 1. Desiring the Tathagata to further clarify the superior practice; 2. The Tathagata's description and praise; 3. Bhikshus (比丘, 'monks') hearing the praise and generating faults due to attachment. In the first part, there are five further explanations. The first three explanations praise one's own good practice, while the latter two explain the superiority of one's own practice. Among the first three explanations, the first explanation blames emotional attachments and reveals the truth, highlighting one's own good practice; the latter two explanations observe the Dharma (法, 'teachings') and distance oneself from ego, explaining one's own good practice. In the first explanation, a metaphor is used first, then combined to reveal the Dharma. 'We, etc. below' concludes one's own good practice. In the metaphor, it is like someone praising a banana tree as being real, which is a metaphor for ordinary people clinging to 'self'. The banana tree is a metaphor for the body, saying that 'self' is real, which is unreasonable, thus blaming emotional attachments and revealing the truth. Combining the metaphor, sentient beings correspond to the people mentioned above. If 'we, etc.' are praised, it is like praising a banana tree as being real. 'Also, there is no place' corresponds to 'there is no place'. 'We, etc. below' concludes one's own good practice, also being able to practice impermanence contemplation, etc. Because using non-self to counteract is superior to other methods, it is specifically explained. In the latter two explanations, the first explanation observes that the five skandhas (五陰, 'five aggregates') have no function of 'self', using a metaphor first, then combining the metaphor. The latter explanation observes that the five skandhas have no substance of 'self', using a metaphor first, then combining the metaphor. 'We, etc. below' concludes one's own good practice. The latter two praise the superiority of one's own practice, the former being superior because it can remove the delusions of practice, in which the Buddha's past words are quoted to illustrate this point. 'Greed, hatred, delusion, and pride are all eliminated and cut off', only the removal of pride is mentioned here, and the others can be inferred by analogy. The latter is superior because it can remove the delusions of views, using a metaphor first, then combining the metaphor. Practicing non-self contemplation corresponds to the previous 'emptiness'. 'And having various views, there is no place' corresponds to the above 'bird tracks appear, there is no place'. The second part is the Tathagata's description and praise, 'Excellent' is a term of praise. 'You, etc. practice well' speaks of the content being praised, for the faults of conditioned dharmas, this can indeed counteract them, so the Buddha praises them. The third part is generating faults due to attachment to words, first generating faults, like a drunken person, self-righteous and criticizing others. What kind of faults are generated in the aforementioned generation of faults? Because the Buddha praised them for being good at practicing non-self in conditioned dharmas, they clung to the realm of the Buddha-ground, generating the four inversions of impermanence, etc., which are unconditioned, so it is called generating faults. The Bhikshu reported to the Buddha: 'We, etc. not only practice non-self contemplation but also practice other contemplations', not only practicing non-self contemplation in the five skandhas of ordinary people, but also practicing impermanence, suffering, non-self, etc. in the five skandhas of the Buddha-fruit. However, this is precisely what is called generating ignorance in the Buddha-ground.
常苦無我等想。不得名為無為法中起無常苦無我等想。何故如是。若知無為終不起于無常等倒。以何義故不說不凈。不凈事觀。故不論之。又于如來無漏法中。人多不取以為不凈。故不說之。理實具有。問曰。比丘于佛所得一切法中皆起此想。有不起處。釋云。比丘于佛所得數滅涅槃。其唯起于無我之想。終不計為無常苦等。于佛身智具起倒想。以己所得仰類佛故。就下自是非他之中。初先非他。后便自是。前中初先立喻非他。人喻凡夫及諸菩薩。癡惑亂心說之為醉。心志濁悶名為瞑眩。山河石等喻凡五陰。日月星辰喻佛五陰。妄見稱視。取為常樂我凈之法。翻違前境名悉迴轉。視山河等皆悉迴轉。喻凡妄計下地五陰為常樂等。視日月等皆悉迴轉。喻諸菩薩計佛五陰為常樂等。聲聞之人悉用為倒。故名迴轉。若不修下法說非他。先舉凡夫及諸菩薩為不修人。下就顯非。如是之人不名為聖明無正解。多放逸等明有邪過。放逸是因。生死是果。道不修者是其放逸。顯己修故不名放逸。不放逸故。佛上不應言我放逸。上來非他。以是因緣我等善修。自是言也。以不修習無常等想不名為聖。多諸放逸流轉因緣。故我所修得名為善。上來比丘哀請為由。自下第四如來為說四法實義以酬上請。依上三請。從後向前次第答之。先對第
【現代漢語翻譯】 現代漢語譯本 常懷苦、無我等想法。不能稱作在無為法中生起無常、苦、無我等想法。為何如此？若真正瞭解無為法，最終不會生起無常等顛倒之見。因為什麼緣故不說不凈呢？因為不凈之事是觀想的對象，所以不談論它。而且，在如來的無漏法中，人們大多不認為它是不凈的，所以不說。但實際上是具備的。問：比丘對於從佛陀那裡獲得的一切法中都生起這些想法嗎？有沒有不生起的地方？答：比丘對於從佛陀那裡獲得的數滅（nirodha-samāpatti，滅盡定）和涅槃（nirvāṇa，解脫），他們只生起無我的想法，最終不會認為它們是無常、苦等。對於佛陀的身和智慧，會生起顛倒的想法，因為他們用自己所獲得的去衡量佛陀的境界。就貶低他人抬高自己而言，首先是否定他人，然後才是肯定自己。在前面的內容中，首先用比喻來否定他人。人比喻凡夫和諸菩薩。愚癡迷惑的心被稱為醉。心志昏沉遲鈍叫做瞑眩。山河石頭等比喻凡夫的五陰（pañca-khandha，構成個體的五種要素）。日月星辰比喻佛陀的五陰。虛妄地去看待，認為它們是常、樂、我、凈之法。完全違背了之前的境界，稱為悉迴轉。看待山河等都覺得在迴轉，比喻凡夫錯誤地認為下地的五陰是常樂等。看待日月等都覺得在迴轉，比喻諸菩薩認為佛陀的五陰是常樂等。聲聞（śrāvaka，聽聞佛法而證悟者）之人全部認為是顛倒的，所以稱為迴轉。如果不修習下法卻說否定他人，首先舉凡夫和諸菩薩作為不修習的人。下面就顯現否定。這樣的人不能稱為聖人，沒有真正的理解，多放逸等說明有邪惡的過失。放逸是因，生死是果。道不修習就是放逸。顯現自己修習所以不叫放逸。因為不放逸，所以在佛陀之上不應該說我放逸。上面都是否定他人。因為這個因緣，我們等善於修習，這是肯定自己。因為不修習無常等想法，不能稱為聖人，多有放逸，是流轉生死的因緣，所以我們所修習的可以稱為善。上面是比丘哀請的緣故。從下面第四段開始，如來為他們解說四法（可能是指常、樂、我、凈）的真實含義，以迴應之前的請求。依據之前的三個請求，從後向前依次回答。先回答第
【English Translation】 English version Constantly holding thoughts of suffering and no-self. It cannot be said that one is arising thoughts of impermanence, suffering, and no-self within the unconditioned Dharma. Why is this so? If one truly understands the unconditioned, one will ultimately not arise with inverted views of impermanence, etc. For what reason is impurity not mentioned? Because impure matters are objects of contemplation, they are not discussed. Moreover, within the Tathagata's (如來，one of the titles of a Buddha) un-leaked Dharma, people mostly do not perceive it as impure, so it is not mentioned. But in reality, it is present. Question: Do Bhikshus (比丘，Buddhist monks) arise with these thoughts in all the Dharmas they obtain from the Buddha? Are there any places where they do not arise? Answer: Bhikshus, regarding the cessation of perception and sensation (nirodha-samāpatti, 滅盡定) and Nirvana (nirvāṇa, 涅槃，liberation) obtained from the Buddha, they only arise with the thought of no-self, and ultimately do not consider them as impermanent, suffering, etc. Regarding the Buddha's body and wisdom, they may arise with inverted thoughts because they measure the Buddha's realm with what they have attained. In terms of belittling others and exalting oneself, first is negating others, and then affirming oneself. In the preceding content, first use metaphors to negate others. People are metaphors for ordinary beings and Bodhisattvas (菩薩，beings who seek enlightenment). A mind deluded by ignorance is called drunk. A mind that is dull and confused is called dizzy. Mountains, rivers, and stones are metaphors for the five skandhas (pañca-khandha, 五陰，the five aggregates that constitute an individual) of ordinary beings. The sun, moon, and stars are metaphors for the Buddha's five skandhas. Falsely viewing them, they take them as the Dharma of permanence, bliss, self, and purity. Completely contradicting the previous state is called complete reversal. Viewing mountains and rivers as if they are revolving is a metaphor for ordinary beings mistakenly thinking that the five skandhas of the lower realms are permanent, blissful, etc. Viewing the sun and moon as if they are revolving is a metaphor for Bodhisattvas thinking that the Buddha's five skandhas are permanent, blissful, etc. Those of the Śrāvaka (聲聞，disciples who hear the teachings) consider all of this to be inverted, so it is called reversal. If one does not cultivate the lower Dharma but speaks of negating others, first cite ordinary beings and Bodhisattvas as those who do not cultivate. Below, the negation is revealed. Such people cannot be called sages, lacking true understanding, and having much laxity, etc., indicating evil faults. Laxity is the cause, and birth and death are the result. Not cultivating the path is laxity. Revealing that one cultivates, so it is not called laxity. Because of not being lax, one should not say 'I am lax' above the Buddha. The above is all negating others. Because of this cause, we are good at cultivating, this is affirming oneself. Because of not cultivating thoughts of impermanence, etc., one cannot be called a sage, having much laxity, which is the cause of wandering in birth and death, so what we cultivate can be called good. The above is due to the Bhikshus' entreaty. From the fourth section below, the Tathagata explains the true meaning of the four Dharmas (possibly referring to permanence, bliss, self, and purity) to respond to the previous request. Based on the previous three requests, answering them in reverse order. First, answering the
三自嘆之辭。更為演說勝修之法。二比丘白佛如佛所說若離四倒則得了知常樂我下。對前第二請住之辭明己不住。三汝等當知先所修習無常苦等非真實下。對上第一嘆昔之請教其甄簡。初中如來先敕諦聽后為宣說。說中有二。一奪昔偽修。二何等為義無我者名生死下教其真修。前中復二。一明比丘具足八倒故修非真。二世間亦有常樂我下。彰彼八倒依三倒生。前中復二。一對前比丘自是非他。明諸比丘無為法中具足四倒。二汝等若言我亦修下。對上比丘乘言起過。明諸比丘有為法中具足四倒。有為四倒猶未除遣。云何自嘆我等善修無常苦等。前中有三。一牒以總呵。二何等義下廣顯不達。三汝等比丘云何而言有我想下總以結呵。初中汝向所引醉喻。牒前比丘非他之辭。但知文字不達義者。呵以顯過。所謂但知迴轉名字。不達名下非迴轉義。第二廣中何等為義。徴問起發。此問不足。若具應言云何不達何等名為所未達義。準答應爾。下對顯之。先對曏者所少之問。明其未達。我者已下對前文中所有之問辯出其義。前中初先明諸比丘自是迴轉。次明不達。后以喻帖。明迴轉中。如彼醉人見上日月實非迴轉生迴轉想。牒前比丘非他之言。比丘前說見山河等悉皆迴轉。今此何故但舉日月。釋云。山河乃至屋舍喻凡五陰。日月星
辰喻佛五陰。于凡五陰計常樂等名迴轉者。正當道理。不須非毀。為是不牒。見佛五陰為常樂等名迴轉者。乖違法理。所以偏牒。推過比丘。眾生亦下約就前喻明諸比丘自是迴轉。眾生亦爾合前醉人。此名比丘以為眾生。為諸煩惱無明所覆。合前醉體。煩惱四住。無明即是無明住地。生顛倒下合前回轉。生顛倒心總明迴轉。我計無我乃至計苦別明迴轉。下明不達。以為惱覆不達所以。雖生此想不達義者正明不達。雖生無常無我等想。不達常樂我凈等義。如彼醉人舉喻以帖。上明未達。下次辯義。常樂我凈理實遍通一切佛法。然今隱顯。我偏就人。餘三就法。我是佛者。自在名我。自在之用在於佛人。故說為我。又復我者人之別稱。故就佛人而說其我。常法身者。法身佛體顯本法成。性出自古。體無變異。明常義顯。故說為常。樂涅槃者。涅槃是滅。滅離眾苦寂樂義顯。故說為樂。凈是法者。謂三寶中法寶之體。能治垢染。故說為凈。上來第二廣明未達。汝等已下總以結呵。我是佛義。善取我者稱當佛義。汝等比丘云何而言有我想者憍慢貢高流轉生死。比丘上言若有不修苦無常等。名有我想。亦應說言無常想等。對初我義且云我想。比丘上言多諸放逸。今名慢高。下明比丘有為法中具足四倒。文中有三。一呵其所取。二
【現代漢語翻譯】 現代漢語譯本 辰喻佛五陰（五蘊：色、受、想、行、識）的教義。如果有人認為這五陰是常、樂等，並執著于這種顛倒的觀念，這是符合道理的，不應該加以否定。因為這是在陳述事實。但如果有人認為佛的五陰是常、樂等，那就違背了佛法的真理，所以需要特別加以辨析，並指出這種錯誤的根源在於對比丘的誤解。眾生也是如此，這以下的內容是以前面的比喻來闡明諸位比丘自己也陷入了這種顛倒的觀念，眾生也是一樣。這與前面醉酒的人的比喻相合。這種情況就像比丘把眾生當作被各種煩惱和無明所覆蓋的對象，這與前面醉酒的身體相合。煩惱對應四住地煩惱，無明就是無明住地。產生顛倒之心，總的來說就是顛倒。執著于『我』，認為有『我』，乃至執著于『苦』，這是分別說明顛倒。下面說明他們不通達佛理，被煩惱所覆蓋，不明白其中的道理。雖然產生了這種想法，但不明白其中的含義，這正是說明他們不通達。雖然產生了無常、無我等的想法，但不明白常、樂、我、凈等的真正含義，就像那個醉酒的人一樣，用比喻來貼切地說明。上面說明了他們沒有通達，下面進一步辨析其中的道理。常、樂、我、凈的真理實際上是普遍貫通於一切佛法的，但現在有時顯現，有時隱沒。我這裡偏重於從人的角度來說『我』，其餘三個（常、樂、凈）則從法的角度來說。『我』是佛的含義，自在名為『我』，自在的作用在於佛，所以說為『我』。而且，『我』也是人的別稱，所以就佛而言說『我』。常，指的是法身，法身是佛的本體，顯現根本之法而成，其自性自古以來就是如此，本體沒有變異，這說明了常的含義。所以說為『常』。樂，指的是涅槃，涅槃是滅，滅除一切痛苦，寂靜安樂的含義顯現，所以說為『樂』。凈，指的是法，指的是三寶中法寶的本體，能夠去除垢染，所以說為『凈』。以上是第二部分，廣泛地說明了他們沒有通達。你們以下是總結並呵斥他們的錯誤。『我』是佛的含義，善於理解『我』的人，才能稱得上理解了佛的含義。你們這些比丘，怎麼能說有『我』想呢？有『我』想的人，會驕慢貢高，在生死中流轉。比丘前面說，如果有人不修習苦、無常等，就稱為有『我』想。也應該說有無常想等。針對最初的『我』的含義，暫且說『我』想。比丘前面說，這樣的人會多有放逸。現在說他們會驕慢貢高。下面說明比丘在有為法中具足四顛倒。這段文字分為三個部分。一是呵斥他們所執取的錯誤，二是... 呵其所取之過。三呵其所取之失。
【English Translation】 English version This explains the Buddha's teaching on the Five Skandhas (Pancha Skandha: Form, Feeling, Perception, Mental Formations, Consciousness). If someone considers these Five Skandhas to be permanent, joyful, etc., and clings to this inverted view, it is in accordance with reason and should not be denied, as it is stating a fact. However, if someone considers the Buddha's Five Skandhas to be permanent, joyful, etc., it goes against the truth of the Dharma and therefore needs to be specifically analyzed, pointing out that the root of this error lies in a misunderstanding of the Bhikkhus (monks). Sentient beings are also like this. The following content uses the previous analogy to clarify that the Bhikkhus themselves have also fallen into this inverted view, and sentient beings are the same. This corresponds to the analogy of the drunk person mentioned earlier. This situation is like the Bhikkhus treating sentient beings as objects covered by various afflictions and ignorance, which corresponds to the drunk body mentioned earlier. Afflictions correspond to the Four Abodes of Afflictions, and ignorance is the Abode of Ignorance. Generating an inverted mind is, in general, inversion. Clinging to 'self,' thinking there is a 'self,' and even clinging to 'suffering' are separate explanations of inversion. The following explains that they do not understand the Buddha's teachings, are covered by afflictions, and do not understand the reasons behind them. Although they generate this thought, they do not understand its meaning, which precisely illustrates their lack of understanding. Although they generate thoughts of impermanence, non-self, etc., they do not understand the true meaning of permanence, joy, self, and purity, just like that drunk person, using an analogy to aptly illustrate it. The above explains that they have not understood, and the following further analyzes the reasons behind it. The truth of permanence, joy, self, and purity actually permeates all Buddhist teachings, but now it sometimes manifests and sometimes remains hidden. Here, I emphasize the perspective of 'self' from the human point of view, while the other three (permanence, joy, purity) are from the perspective of Dharma. 'Self' is the meaning of the Buddha; being at ease is called 'self,' and the function of being at ease lies in the Buddha, so it is said to be 'self.' Moreover, 'self' is also another name for a person, so it is said to be 'self' in relation to the Buddha. Permanence refers to the Dharmakaya (Body of Dharma), which is the Buddha's body, manifesting the fundamental Dharma and becoming complete. Its nature has been like this since ancient times, and its essence has not changed, which explains the meaning of permanence. Therefore, it is said to be 'permanent.' Joy refers to Nirvana, which is extinction, extinguishing all suffering, and the meaning of peaceful joy is revealed, so it is said to be 'joyful.' Purity refers to the Dharma, referring to the essence of the Dharma Jewel among the Three Jewels, which can remove defilements, so it is said to be 'pure.' The above is the second part, extensively explaining that they have not understood. You below are summarizing and rebuking their mistakes. 'Self' is the meaning of the Buddha; those who are good at understanding 'self' can be said to have understood the meaning of the Buddha. You Bhikkhus, how can you say that you have thoughts of 'self'? Those who have thoughts of 'self' will be arrogant and conceited, and will transmigrate in Samsara (birth and death). The Bhikkhus said earlier that if someone does not cultivate suffering, impermanence, etc., they are said to have thoughts of 'self.' It should also be said that they have thoughts of impermanence, etc. Regarding the initial meaning of 'self,' let's temporarily say thoughts of 'self.' The Bhikkhus said earlier that such people will have many indulgences. Now it is said that they will be arrogant and conceited. The following explains that the Bhikkhus fully possess the Four Inversions in conditioned dharmas. This passage is divided into three parts. First, rebuking the error of what they cling to, second... rebuking the fault of what they cling to, and third, rebuking the loss of what they cling to.
我今當下舉真顯偽。三苦計樂下正明比丘有為法中具足四倒。不應自嘆善修苦等。就初段中。汝等若言我亦倒習無常苦等。牒其上言。比丘上言我等不但修無我想。亦更修習其餘諸想。謂無常苦無我想等。故今牒之。是三種修無有實義。以理呵奪。于佛常樂我凈法中而修苦等。故無實義。以何義故不明不凈。義如上釋。第二段中。我今當說勝三修者。下說常樂我凈四修。但今翻對前三偽修。故言三耳。道己當說勝三修法。即顯比丘所修不實。第三段中。文復有三。一泛舉八倒。二有如是等下明八倒中有為四倒不知正修。三汝諸比丘于苦法下結彼四倒屬諸比丘。初中應先解八倒義然後釋文。義如別章。文中初言苦者計樂樂者計苦是倒法者。生死實苦。妄計為樂。涅槃實樂。橫計為苦。故是顛倒。餘三類爾。前已宣說無為四倒。今此何故重複論之。蓋乃舉前類后故爾。比丘不但無為法中具足四倒。有為法中亦具四倒。故通舉之。又復懼人聞說常樂我凈是倒。一向入于苦無常等四顛倒中。為遮此過。故說八種悉是顛倒。第二段中。有如是等四倒法者。就前八中偏牒有為四顛倒也。是人不知正修法者。不知無常苦無我等微細四修。又亦不知常樂我凈四種真修。第三結倒屬比丘中。汝諸比丘苦中生樂乃至不凈生凈想者。解有二義
【現代漢語翻譯】 現代漢語譯本：我現在就來揭示真實，顯露虛偽。在以苦為樂的認知下，明確指出比丘在有為法中完全具備四種顛倒。不應該自詡善於修行苦等。在第一段中，你們如果說我也在顛倒地修習無常、苦等，這是呼應他們之前所說。比丘之前說我們不僅修習無我想，還修習其他的想，比如無常、苦、無我等。所以現在呼應他們的話。這三種修習沒有任何實際意義，因為從道理上來說，他們是在佛陀的常、樂、我、凈的法中修習苦等，所以沒有實際意義。為什麼不闡明不凈的含義呢？含義如上文解釋。在第二段中，我現在要說勝過這三種修習的方法，下面會說到常、樂、我、凈四種修習。但現在只是針對前面三種虛假的修習，所以說是三種。說明自己將要說勝過這三種修習的方法，就顯示了比丘所修習的不真實。在第三段中，文章又有三層含義。第一是泛泛地舉出八種顛倒，第二是從『有如是等』開始，說明八種顛倒中，有為的四種顛倒是不知如何正確修習，第三是『汝諸比丘于苦法下』，總結說這四種顛倒屬於這些比丘。在第一層含義中，應該先解釋八種顛倒的含義，然後再解釋文章。含義如其他章節所述。文章中一開始說，認為苦是樂，認為樂是苦，這是顛倒的法。生死實際上是苦，卻錯誤地認為是樂。涅槃實際上是樂，卻錯誤地認為是苦。所以這是顛倒。其餘三種情況類似。前面已經宣說了無為的四種顛倒，現在為什麼又要重複論述呢？大概是爲了用前面的例子來類比後面的情況。比丘不僅在無為法中完全具備四種顛倒，在有為法中也具備四種顛倒，所以概括地提出來。又擔心人們聽說常、樂、我、凈是顛倒，就一味地陷入苦、無常等四種顛倒中。爲了避免這種過失，所以說八種都是顛倒。在第二段中，『有如是等四倒法者』，這是在前八種顛倒中，特別指出了有為的四種顛倒。『是人不知正修法者』，這些人不知道無常、苦、無我等細微的四種修習，也不知道常、樂、我、凈四種真實的修習。第三段總結顛倒屬於比丘，『汝諸比丘苦中生樂乃至不凈生凈想者』，有兩種解釋。
【English Translation】 English version: I will now reveal the truth and expose falsehood. Under the perception of taking suffering as pleasure, it is clearly pointed out that the Bhikkhus (Buddhist monks) fully possess the four inversions in conditioned dharmas (phenomena subject to cause and effect). They should not boast about being good at cultivating suffering, etc. In the first paragraph, if you say that I am also cultivating impermanence, suffering, etc., in a reversed way, this is echoing what they said before. The Bhikkhus said before that we not only cultivate the non-self perception, but also cultivate other perceptions, such as impermanence, suffering, non-self, etc. So now it echoes their words. These three kinds of cultivation have no practical meaning, because logically speaking, they are cultivating suffering, etc., in the Buddha's (enlightened one) teachings of permanence, bliss, self, and purity, so it has no practical meaning. Why not clarify the meaning of impurity? The meaning is as explained above. In the second paragraph, I will now talk about the method of cultivation that surpasses these three kinds of cultivation, and below will talk about the four kinds of cultivation of permanence, bliss, self, and purity. But now it is only aimed at the previous three false cultivations, so it is said to be three kinds. Explaining that one is about to talk about the method of cultivation that surpasses these three kinds shows that what the Bhikkhus are cultivating is not true. In the third paragraph, the article has three meanings. The first is to generally list the eight inversions, the second is to start from 'Having such four inversions, etc.', explaining that among the eight inversions, the four inversions of conditioned dharmas do not know how to cultivate correctly, and the third is 'You Bhikkhus, from suffering arises pleasure, etc.', summarizing that these four inversions belong to these Bhikkhus. In the first meaning, the meaning of the eight inversions should be explained first, and then the article should be explained. The meaning is as described in other chapters. The article initially says that thinking suffering is pleasure and thinking pleasure is suffering are inverted dharmas. Samsara (cycle of rebirth) is actually suffering, but it is mistakenly thought to be pleasure. Nirvana (liberation from suffering) is actually bliss, but it is mistakenly thought to be suffering. So this is an inversion. The remaining three situations are similar. The four inversions of unconditioned dharmas have been declared before, so why repeat them now? It is probably to use the previous examples to compare the following situations. Bhikkhus not only fully possess the four inversions in unconditioned dharmas, but also possess the four inversions in conditioned dharmas, so they are generally mentioned. Also, I am worried that people will hear that permanence, bliss, self, and purity are inversions, and will blindly fall into the four inversions of suffering, impermanence, etc. In order to avoid this fault, it is said that all eight are inversions. In the second paragraph, 'Those who have such four inverted dharmas', this specifically points out the four inversions of conditioned dharmas among the previous eight inversions. 'Those who do not know how to cultivate correctly', these people do not know the subtle four cultivations of impermanence, suffering, non-self, etc., and do not know the four true cultivations of permanence, bliss, self, and purity. The third paragraph summarizes that the inversions belong to the Bhikkhus, 'You Bhikkhus, from suffering arises pleasure, and even from impurity arises the perception of purity', there are two explanations.
。一就眾生分齊以說。比丘雖復觀眾生空斷除正使。習氣未盡。故起常樂我凈等想。二約諸法分齊以論。諸比丘等未得法空。故於諸法起常樂等四倒之想。以不知法自性無常。故起常想。不知諸法自性壞苦虛集行苦。故生樂想。不知法空故起我想。不知諸法凈相本寂故生凈想。此想未除。云何自嘆善修無常無我等乎。上來第一明諸比丘具足八倒。自下第二彰彼八倒從三倒生。八倒三倒有何差別。而言依三生八倒乎。是中三倒是迷理倒。迷諸法如。建立生死涅槃法相。不同小乘所說三倒。八倒是其迷法相倒。迷前所立生死染法建立常等。迷前所立涅槃凈法起無常等。于彼三倒所立法中而起八倒。故說依生。文中初明有為四倒依三倒生。以三倒下明無為倒依三倒生。前中有四。一明世間及出世間並皆有其常樂我凈。二分虛實。世間常等有字無義。出世常等有字有義。三何以下解釋世間無義所以。于中先問。何故世間偏獨無義。下對釋之。以有常樂我凈四倒。不知真實常等正義。所以無之。四所以下解釋世間有倒所以。正明四倒依三倒生。于中先問所以世間有四顛倒。下對釋之。以有心想見倒故爾。七識心體是其心倒。妄取法相名為想倒。于所取相建立定實名為見倒。亦可妄想謂有諸法名為想倒。重起心緣緣前所想名為心倒
【現代漢語翻譯】 現代漢語譯本 一、就眾生分齊而說。即使是比丘觀察到眾生皆空，斷除了根本的煩惱（正使），但習氣仍然未完全消除，所以會產生常、樂、我、凈等顛倒的想法。 二、從諸法的角度來討論。諸位比丘因為沒有證得法空，所以對於諸法會產生常、樂、我、凈四種顛倒之想。因為不知道諸法的自性是無常的，所以產生常想；不知道諸法的自性是壞苦、虛妄、積聚、行苦，所以產生樂想；不知道法是空性的，所以產生我想；不知道諸法的清凈相是本來寂靜的，所以產生凈想。如果這些顛倒之想沒有消除，又怎麼能自誇善於修習無常、無我等觀呢？ 上面第一部分說明諸位比丘具足八種顛倒。下面第二部分闡明這八種顛倒是從三種顛倒產生的。八種顛倒和三種顛倒有什麼差別呢？為什麼要說八倒依三倒而生呢？ 這裡所說的三種顛倒是迷於理體的顛倒，迷惑于諸法的如如（tathata），建立生死涅槃的法相，這不同於小乘所說的三種顛倒。八種顛倒是迷惑於法相的顛倒，迷惑於前面所建立的生死染法，而建立常等；迷惑於前面所建立的涅槃凈法，而生起無常等。在前面三種顛倒所建立的法中，而生起八種顛倒，所以說是依之而生。文中首先說明有為法的四種顛倒依三種顛倒而生，在三種顛倒之下說明無為法的顛倒依三種顛倒而生。 前面有四點：第一，說明世間和出世間都具有常、樂、我、凈。第二，區分虛實。世間的常等只有名義而沒有實際意義，出世間的常等有名義也有實際意義。第三，下面解釋世間的常等為什麼沒有實際意義。其中先問：為什麼世間偏偏沒有實際意義？下面回答解釋：因為有常、樂、我、凈四種顛倒，不知道真實的常等正義，所以沒有實際意義。第四，下面解釋世間有顛倒的原因。正式說明四種顛倒依三種顛倒而生。其中先問：為什麼世間有四種顛倒？下面回答解釋：因為有心想見倒的緣故。七識心體是心倒，虛妄地取法相名為想倒，對於所取的法相建立固定不變的實體名為見倒。也可以說，虛妄地認為有諸法名為想倒，再次生起心緣，緣於前面所想的，名為心倒。
【English Translation】 English version 1. Regarding the distinctions among sentient beings: Even if a Bhikshu (monk) observes that all sentient beings are empty and eradicates the fundamental afflictions (kleshas), the residual habits are not completely eliminated. Therefore, they may still generate inverted thoughts of permanence (nitya), pleasure (sukha), self (atman), and purity (subha). 2. Discussing from the perspective of the distinctions among dharmas: Because the Bhikshus have not attained the emptiness of dharmas (dharma-sunyata), they generate the four inverted perceptions of permanence, pleasure, self, and purity regarding the dharmas. Because they do not know that the nature of dharmas is impermanent (anitya), they generate the perception of permanence. Because they do not know that the nature of dharmas is suffering (duhkha) due to decay, emptiness, accumulation, and conditioned existence, they generate the perception of pleasure. Because they do not know that dharmas are empty (sunya), they generate the perception of self. Because they do not know that the pure aspect of dharmas is fundamentally quiescent (santa), they generate the perception of purity. If these inverted perceptions are not eliminated, how can they boast of skillfully practicing the contemplation of impermanence, non-self, etc.? The first part above explains that the Bhikshus possess the eight inversions. The second part below elucidates that these eight inversions arise from the three inversions. What is the difference between the eight inversions and the three inversions? Why is it said that the eight inversions arise dependent on the three inversions? Here, the three inversions are the inversions that are deluded about the principle (tattva), deluded about the suchness (tathata) of dharmas, and establish the characteristics of samsara (birth and death) and nirvana (liberation). This is different from the three inversions spoken of in the Hinayana (Smaller Vehicle). The eight inversions are the inversions that are deluded about the characteristics of dharmas, deluded about the defiled dharmas of samsara established earlier, and establish permanence, etc.; deluded about the pure dharmas of nirvana established earlier, and generate impermanence, etc. Within the dharmas established by the previous three inversions, the eight inversions arise, so it is said that they arise dependent on them. The text first explains that the four inversions of conditioned dharmas (samskrta-dharmas) arise dependent on the three inversions, and below the three inversions, it explains that the inversions of unconditioned dharmas (asamskrta-dharmas) arise dependent on the three inversions. There are four points in the preceding section: First, it explains that both the mundane (laukika) and supramundane (lokottara) realms possess permanence, pleasure, self, and purity. Second, it distinguishes between the unreal and the real. The permanence, etc., of the mundane realm have only name and no actual meaning, while the permanence, etc., of the supramundane realm have both name and actual meaning. Third, it explains below why the permanence, etc., of the mundane realm have no actual meaning. Among them, it first asks: Why does the mundane realm alone lack actual meaning? Below, it answers and explains: Because there are the four inversions of permanence, pleasure, self, and purity, and they do not know the true meaning of permanence, etc., so they lack actual meaning. Fourth, it explains below the reason why the mundane realm has inversions. It formally explains that the four inversions arise dependent on the three inversions. Among them, it first asks: Why does the mundane realm have the four inversions? Below, it answers and explains: Because there are the inversions of mind (citta), thought (samjna), and view (drsti). The entity of the seventh consciousness (alaya-vijnana) is the mind inversion, falsely grasping the characteristics of dharmas is called the thought inversion, and establishing a fixed and real entity for the grasped characteristics is called the view inversion. It can also be said that falsely thinking that there are dharmas is called the thought inversion, and again generating a mind that conditions on what was previously thought is called the mind inversion.
。於心所緣執定分明名為見倒。廣如別章。此應具論。下次明其無為四倒依三倒生。句別有二。一明世人以三倒故樂中見苦。乃至凈中見其不凈。二以顛倒下明其世間有顛倒故。但知無常苦等名字。不知常樂我凈正義。上來第一奪昔偽修。從此已下第二大段教其真修。于中有三。第一泛明八法實義。二是名下約義辯修。三若欲下就所修中簡勝勸學。初中先問。云何為義。下對辯釋。是中正意。為明常樂我凈四義。約對以辯。通明苦等。常樂我凈理實齊通。但今隱顯。如來名我。義同前解。法身名常。亦如上釋。涅槃名樂。滅離苦故。法寶名凈。能治障故。苦無常等理亦齊通。但今隱顯。就生死人偏說無我。往來流轉不自在故。就二乘人宣說無常。終歸滅故。就外道人宣說其苦。外道所作是苦因故。通就一切有為之法宣說不凈。能染污故。第二約義以辯修中。是名不倒約法辯修。如法正解故名不倒。以不倒故知字義者。知八法名知八法義而不迷惑。第三簡勝勸學之中。簡取常等令人修習。若欲遠離四顛倒者。離前無常苦等四倒。向說比丘具足八倒。今此何故但言離四。無常等四比丘所保。正違出世常樂我凈。故偏舉之。常等四倒非彼所保。力雖未及。當必厭斷。故不舉之。應知已下勸知常等四種正義。上來一段答上比丘
【現代漢語翻譯】 現代漢語譯本 對於心中所緣之境，執著認定，分明不虛，這被稱為見倒（Dṛṣṭi-viparyāsa，知見顛倒）。詳細內容見其他章節。這裡應該完整地討論。接下來闡明無為的四種顛倒，是依附於前面三種顛倒而產生的。句子結構上有兩種含義。一是說明世人因為有三種顛倒的緣故，在快樂中看到痛苦，乃至在清凈中看到不凈。二是『以顛倒下』說明世間因為有顛倒的緣故，只知道無常、苦等名稱，卻不知道常、樂、我、凈的真正含義。上面第一部分是破除過去虛假的修行。從這裡開始是第二大部分，教導真正的修行。其中有三部分。第一部分是泛泛地說明八法的真實含義。第二部分是『是名下』，依據含義來辨析修行。第三部分是『若欲下』，就在所修行的內容中選擇殊勝的，勸人學習。最初的部分先提問。什麼是義？下面進行辯論解釋。這裡的主要意思是闡明常、樂、我、凈四種含義。通過對比來辨析，普遍地說明苦等。常、樂、我、凈的道理實際上是普遍相通的，但現在有的隱沒，有的顯現。如來說的『我』（Ātman），含義與前面的解釋相同。法身（Dharmakāya）稱為『常』（Nitya），也如上面的解釋。涅槃（Nirvāṇa）稱為『樂』（Sukha），因為滅除了痛苦的緣故。法寶（Dharma-ratna）稱為『凈』（Śubha），因為能夠治療業障的緣故。苦、無常等的道理也是普遍相通的，但現在有的隱沒，有的顯現。就生死之人來說，偏重於宣說無我（Anātman），因為往來流轉，不自在的緣故。就二乘之人來說，宣說無常（Anitya），因為終歸要滅的緣故。就外道之人來說，宣說其苦（Duḥkha），因為外道所作的是痛苦之因的緣故。普遍地就一切有為之法來說，宣說不凈（Aśubha），因為能夠染污的緣故。第二部分是依據含義來辨析修行，『是名不倒』是依據法來辨析修行。如法正確地理解，所以稱為不倒。因為不顛倒的緣故，知道字義的人，知道八法的名稱，知道八法的含義而不迷惑。第三部分是選擇殊勝的，勸人學習。選擇常等，令人修習。『若欲遠離四顛倒者』，遠離前面的無常、苦等四種顛倒。前面所說的比丘具足八種顛倒，現在這裡為什麼只說遠離四種？無常等四種是比丘所執守的，正好違背了出世間的常、樂、我、凈，所以偏重於舉出這四種。常等四種顛倒不是他們所執守的，力量雖然還未達到，但終究會厭惡斷除，所以不舉出。『應知已下』是勸人瞭解常等四種正確的含義。上面一段是回答上面的比丘。
【English Translation】 English version Clinging to and clearly defining what the mind perceives is called Dṛṣṭi-viparyāsa (perverted views). More details can be found in other chapters. This should be fully discussed here. Next, it explains that the four inversions of the unconditioned arise from the previous three inversions. There are two meanings in the sentence structure. First, it explains that because people have the three inversions, they see suffering in happiness, and even see impurity in purity. Second, '以顛倒下' explains that because the world has inversions, it only knows the names of impermanence, suffering, etc., but does not know the true meaning of permanence, bliss, self, and purity. The first part above is to break the false cultivation of the past. From here begins the second major part, teaching true cultivation. There are three parts in it. The first part is to generally explain the true meaning of the eight dharmas. The second part is '是名下', discussing cultivation based on meaning. The third part is '若欲下', selecting the superior from the content of cultivation and encouraging people to learn. The initial part first asks. What is the meaning? The following is a debate and explanation. The main meaning here is to clarify the four meanings of permanence (Nitya), bliss (Sukha), self (Ātman), and purity (Śubha). Analyze and explain through comparison, and generally explain suffering, etc. The principles of permanence, bliss, self, and purity are actually universally connected, but now some are hidden and some are revealed. The 'self' (Ātman) mentioned by the Tathagata has the same meaning as the previous explanation. Dharmakāya is called 'permanence' (Nitya), also as explained above. Nirvāṇa is called 'bliss' (Sukha) because it eliminates suffering. Dharma-ratna is called 'purity' (Śubha) because it can cure karma obstacles. The principles of suffering, impermanence, etc. are also universally connected, but now some are hidden and some are revealed. For people in birth and death, the emphasis is on proclaiming no-self (Anātman) because they go back and forth and are not free. For people of the two vehicles, impermanence (Anitya) is proclaimed because it will eventually be destroyed. For heretics, suffering (Duḥkha) is proclaimed because what heretics do is the cause of suffering. Generally speaking, for all conditioned dharmas, impurity (Aśubha) is proclaimed because it can pollute. The second part is to analyze and cultivate based on meaning. '是名不倒' is to analyze cultivation based on Dharma. Correctly understanding according to the Dharma is called non-inversion. Because of non-inversion, those who know the meaning of the words know the names of the eight dharmas, know the meaning of the eight dharmas and are not confused. The third part is to choose the superior and encourage people to learn. Choose permanence, etc., to make people cultivate. '若欲遠離四顛倒者', stay away from the previous four inversions of impermanence, suffering, etc. The bhikkhus mentioned earlier have eight inversions. Why does it only say to stay away from four here? The four of impermanence, etc. are held by the bhikkhus, which is exactly contrary to the permanence, bliss, self, and purity of transcending the world, so the emphasis is on citing these four. The four inversions of permanence, etc. are not held by them, and although the strength has not yet been reached, they will eventually be disgusted and eliminated, so they are not cited. '應知已下' is to persuade people to understand the four correct meanings of permanence, etc. The above paragraph is the answer to the above bhikkhu.
第三所請。自下次答向前第二有惑之請明佛不住。于中比丘乘佛前言重請起發。下佛答之。請中有四。初比丘白佛如佛所說離四倒者則知常等。牒佛前言。二如來今者永無倒下明佛離倒具知常等。三若已了知常樂已下徴請佛住。若佛已知常樂我凈。何故不住一劫半劫教導我等而欲涅槃。四若見顧下要請佛住。于中先舉住益要請。若住教我常樂凈等我當至心頂受修習。若入已下舉彼如來去損要請。若佛不住入于涅槃。我等何能與是毒身同共止住修治梵行。我亦隨佛入於盡滅涅槃中去。文意正爾。不勞異解。下佛答之。明己正法悉付迦葉不須我住。于中先呵。汝等不應作如是語。我住則修。不住隨滅。我今已下明不住意。于中初法。次喻。后合。法中初明所有正法悉付迦葉。后明迦葉作依同佛。問曰。下說一切聲聞及大迦葉悉常無常。應以大乘付諸菩薩令法久住不付聲聞。今云何言無上正法悉付迦葉。釋言。付法分別有三。一約時分別。時有二種。一始終常付。付諸菩薩。以諸菩薩常能受持流佈不絕。所以偏付。聲聞弟子大迦葉等悉皆無常不能流通。所以不付。二隨時別付。通付聲聞及諸菩薩。如付法藏說。聲聞弟子雖復不能常流法化。亦能一時匡化益物。故通付之。今言正法悉付迦葉。義當後門。以彼迦葉佛滅度后二十
【現代漢語翻譯】 現代漢語譯本 第三個請求。從上次回答向前追溯，第二個問題是關於對佛陀不住世的疑惑，請求佛陀開示。其中，比丘們在佛陀面前再次懇請。下面是佛陀的回答。請求中有四個部分。首先，比丘們稟告佛陀，如佛陀所說，遠離四顛倒（四種錯誤的認知：認為無常為常，苦為樂，無我為我，不凈為凈）的人，就能了知常等（常樂我凈）。這是重述佛陀之前所說的話。 第二，『如來今者永無倒』，說明佛陀遠離顛倒，完全了知常等。 第三，『若已了知常樂已下』，這是徵詢並請求佛陀住世。如果佛陀已經了知常樂我凈，為何不住世一劫或半劫來教導我們，卻想要涅槃？ 第四，『若見顧下』，這是懇切地請求佛陀住世。其中，先說明住世的益處，懇請佛陀住世。如果佛陀住世教導我們常樂凈等，我們應當至心頂戴，修習奉行。『若入已下』，說明佛陀離去造成的損害，懇請佛陀住世。如果佛陀不住世，入于涅槃，我們如何能與這充滿毒害的身體共同止住，修治梵行？我也將跟隨佛陀進入盡滅涅槃之中。文意正是如此，無需其他解釋。 下面是佛陀的回答，說明自己已經將正法全部託付給迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀第一著稱），不需要自己住世。其中，先是呵斥，你們不應該說這樣的話，好像我住世你們就修行，不住世就隨之滅度。『我今已下』，說明不住世的用意。其中，先說法，其次用比喻，最後總結。法中，先說明所有正法都已託付給迦葉，后說明迦葉可以作為依靠，如同佛陀一樣。問曰：下面說一切聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）以及大迦葉都是常還是無常？應該將大乘（Mahayana，佛教的主要流派之一，以普度眾生為目標）託付給菩薩（Bodhisattva，立志成佛的修行者），使佛法長久住世，而不應該託付給聲聞。現在為什麼說無上正法全部託付給迦葉？解釋說，託付佛法的分別有三種。一是按時間分別。時間有兩種，一是始終常付，託付給菩薩。因為菩薩能夠經常受持流佈，永不間斷，所以偏重於託付給菩薩。聲聞弟子大迦葉等都是無常的，不能流通佛法，所以不託付給他們。二是隨時個別託付，普遍託付給聲聞和菩薩。如託付法藏所說，聲聞弟子雖然不能經常流傳佛法，也能一時匡正教化，利益眾生，所以普遍託付給他們。現在說正法全部託付給迦葉，意思屬於后一種情況。因為迦葉在佛陀滅度后二十
【English Translation】 English version The third request. Tracing back from the previous answer, the second question concerns the doubt about the Buddha's non-abiding in the world, requesting the Buddha to clarify. Among them, the Bhikkhus (Buddhist monks) earnestly requested again before the Buddha. Below is the Buddha's answer. There are four parts to the request. First, the Bhikkhus reported to the Buddha, as the Buddha said, those who are free from the four inversions (four kinds of wrong perceptions: perceiving impermanence as permanence, suffering as happiness, non-self as self, and impurity as purity) can know permanence, etc. (permanence, bliss, self, and purity). This is restating what the Buddha said before. Second, 'The Tathagata (another name for the Buddha) now has no inversions forever,' indicating that the Buddha is free from inversions and fully knows permanence, etc. Third, 'If already knowing permanence and bliss, etc. below,' this is inquiring and requesting the Buddha to abide in the world. If the Buddha already knows permanence, bliss, self, and purity, why not abide in the world for a kalpa (an extremely long period of time) or half a kalpa to teach us, but wants to enter Nirvana (the ultimate state of liberation)? Fourth, 'If considering below,' this is earnestly requesting the Buddha to abide in the world. Among them, first explain the benefits of abiding in the world, earnestly requesting the Buddha to abide in the world. If the Buddha abides in the world and teaches us permanence, bliss, purity, etc., we should sincerely accept and practice it. 'If entering below,' explain the harm caused by the Buddha's departure, earnestly requesting the Buddha to abide in the world. If the Buddha does not abide in the world and enters Nirvana, how can we dwell together with this poisonous body and cultivate pure conduct? I will also follow the Buddha into complete extinction and Nirvana. The meaning of the text is exactly like this, no other explanation is needed. Below is the Buddha's answer, explaining that he has already entrusted all the Dharma (the teachings of the Buddha) to Kasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices), and does not need himself to abide in the world. Among them, first is a rebuke, you should not say such things, as if you only practice when I abide in the world, and follow me into extinction when I do not abide in the world. 'I now below,' explains the intention of not abiding in the world. Among them, first the Dharma, then a metaphor, and finally a summary. In the Dharma, first explain that all the Dharma has been entrusted to Kasyapa, and then explain that Kasyapa can be relied upon, just like the Buddha. Question: Below it says that all Sravakas (disciples who listen to the Buddha's teachings and practice) and Mahakasyapa are permanent or impermanent? The Mahayana (one of the major schools of Buddhism, aiming at universal salvation) should be entrusted to the Bodhisattvas (practitioners who aspire to become Buddhas) to make the Dharma abide in the world for a long time, and should not be entrusted to the Sravakas. Why is it said now that the supreme Dharma is all entrusted to Kasyapa? Explanation: There are three kinds of distinctions in entrusting the Dharma. One is to distinguish by time. There are two kinds of time, one is to entrust permanently from beginning to end, entrusting to the Bodhisattvas. Because the Bodhisattvas can often uphold and spread it without interruption, so they are more inclined to entrust to the Bodhisattvas. The Sravaka disciples, Mahakasyapa, etc., are all impermanent and cannot circulate the Dharma, so they are not entrusted to them. The second is to entrust individually at any time, entrusting to both Sravakas and Bodhisattvas. As it is said in the entrustment of the Dharma treasury, although the Sravaka disciples cannot often spread the Dharma, they can also rectify and teach and benefit sentient beings at one time, so they are universally entrusted to them. Now saying that all the Dharma is entrusted to Kasyapa, the meaning belongs to the latter situation. Because Kasyapa twenty years after the Buddha's Nirvana
年中弘通正法。所以付之。下言大乘付諸菩薩。義目前門。二約人分別。義別有三。一凡聖通付。如下文說。如來今以無上正法付囑諸王大臣宰相四部眾等。二簡凡付聖。唯付聲聞及諸菩薩。如付法藏說。三簡小付大。唯付菩薩。如下文說。今此文中言付迦葉。義當第二。下付菩薩。義當第三。三約法分別。義別有三。一大小分別。小付聲聞。大付菩薩。故下文說十二部經唯方廣部菩薩所持。餘十一部二乘所持。二就大乘淺深分別。淺付聲聞。深付菩薩。故龍樹說波若義淺付囑聲聞。法華義深付諸菩薩。波若多說破相空理未顯實義。故名為淺。法華宣說聲聞作佛顯其有性。故名為深。三就深經教義分別。論其教法通付聲聞。義付菩薩。故下文言。今問阿難欲令受持大涅槃經。阿難比丘所未聞者。弘廣菩薩當能流通。良以付法有斯多義。故此所說與后不同。喻合可知。汝等當知先所修下。第三大段對上初請教其甄簡。于中初先正教取捨遣其執心。比丘白下為之會通遣其疑心。前中有二。一對上比丘嘆昔所修無常想勝。以理呵奪。二春時喻下對前比丘嘆昔所解無常苦空無我法真。教其甄簡。初中當知先所修習無常苦想非真實者。以理正奪。無我等想亦非真實。略不備舉。后中先喻。后約教勸。喻中有三。一求真取偽喻。二
【現代漢語翻譯】 現代漢語譯本 年中弘揚通達正法，所以（佛）將正法託付給他們。下文說將大乘佛法託付給菩薩，意義與前面的說法一致。二、從人的角度來區分，意義上有三種：一、凡夫和聖人都可以接受佛法，如下文所說：『如來現在將無上正法託付給諸位國王、大臣、宰相和四部大眾等。』二、只傳給聖人，不傳給凡夫，只傳給聲聞乘的修行者和各位菩薩，如《付法藏》中所說。三、只傳給修大乘佛法的人，不傳給修小乘佛法的人，只傳給菩薩，如下文所說。現在這段經文里說託付給迦葉（Kasyapa，佛陀的十大弟子之一），意義相當於第二種情況。下文說託付給菩薩，意義相當於第三種情況。三、從佛法的角度來區分，意義上有三種：一、大小乘的區別，小乘佛法傳給聲聞乘的修行者，大乘佛法傳給菩薩。所以下文說十二部經中只有方廣部的經典是菩薩所持有的，其餘十一部經典是二乘的修行者所持有的。二、就大乘佛法的深淺來區分，淺顯的傳給聲聞乘的修行者，深奧的傳給菩薩。所以龍樹（Nagarjuna，大乘佛教中觀學派創始人）說般若（Prajna，智慧）的意義淺顯，託付給聲聞乘的修行者，《法華經》（Lotus Sutra）的意義深奧，託付給各位菩薩。《般若經》大多說破除表相的空性之理，沒有顯現真實的意義，所以稱為淺顯。《法華經》宣說聲聞乘的修行者可以成佛，顯現其具有佛性，所以稱為深奧。三、就深奧的經典教義來區分，論及其教法，普遍傳給聲聞乘的修行者，重要的意義則傳給菩薩。所以下文說：『現在問阿難（Ananda，佛陀的十大弟子之一），想要讓他接受並受持《大涅槃經》（Mahaparinirvana Sutra）。』阿難比丘所沒有聽聞過的，弘廣菩薩應當能夠流通。正因為託付佛法有這麼多的意義，所以這裡所說的與後面的不同，用比喻來理解就明白了。『你們應當知道先前所修習的』以下，是第三大段，針對前面初次的請求，教導他們如何甄別選擇。其中首先是正面教導他們如何取捨，去除他們的執念。『比丘稟告』以下，是爲了融會貫通，消除他們的疑慮。前面一段中有兩部分：一部分是針對前面的比丘讚歎過去所修習的無常觀殊勝，用道理來呵斥否定。另一部分是『春天的比喻』以下，針對前面的比丘讚歎過去所理解的無常、苦、空、無我之法真實，教導他們如何甄別選擇。最初的部分中，『應當知道先前所修習的無常苦想不是真實的』，用道理正面否定。無我等的想法也不是真實的，這裡省略沒有全部列舉。後面的部分中，先用比喻，然後用教義勸導。比喻中有三種：一是求真取偽的比喻，二是 求寶遠遊喻。
【English Translation】 English version In the course of the year, they propagate and understand the True Dharma, and therefore (the Buddha) entrusts the Dharma to them. The following text states that the Mahayana Dharma is entrusted to the Bodhisattvas, which is consistent with the previous statement. Secondly, distinguishing from the perspective of people, there are three meanings: First, both ordinary people and saints can receive the Dharma, as stated in the following text: 'The Tathagata (Thus Come One, an epithet of the Buddha) now entrusts the unsurpassed True Dharma to all kings, ministers, prime ministers, and the fourfold assembly.' Second, only transmitting to saints and not to ordinary people, only transmitting to the Sravakas (Disciples who learn by hearing the teachings) and all Bodhisattvas, as stated in the Entrusting the Dharma Treasury. Third, only transmitting to those who practice Mahayana Dharma and not to those who practice Hinayana Dharma, only transmitting to Bodhisattvas, as stated in the following text. Now, this passage says that it is entrusted to Kasyapa (One of the ten great disciples of the Buddha), which is equivalent to the second situation. The following text says that it is entrusted to the Bodhisattvas, which is equivalent to the third situation. Thirdly, distinguishing from the perspective of the Dharma, there are three meanings: First, the distinction between Mahayana and Hinayana, Hinayana Dharma is transmitted to the Sravakas, and Mahayana Dharma is transmitted to the Bodhisattvas. Therefore, the following text says that among the twelve divisions of scriptures, only the Vaipulya (Expansive) section is held by the Bodhisattvas, and the remaining eleven sections are held by the practitioners of the Two Vehicles (Sravakas and Pratyekabuddhas). Second, distinguishing the depth of Mahayana Dharma, the shallow is transmitted to the Sravakas, and the profound is transmitted to the Bodhisattvas. Therefore, Nagarjuna (Founder of the Madhyamaka school of Mahayana Buddhism) said that the meaning of Prajna (Wisdom) is shallow and entrusted to the Sravakas, and the Lotus Sutra is profound and entrusted to the Bodhisattvas. The Prajna Sutra mostly speaks of breaking the appearance of emptiness, without revealing the true meaning, so it is called shallow. The Lotus Sutra proclaims that Sravakas can become Buddhas, revealing their Buddha-nature, so it is called profound. Third, distinguishing the teachings of the profound scriptures, in terms of its teachings, it is universally transmitted to the Sravakas, and the important meaning is transmitted to the Bodhisattvas. Therefore, the following text says: 'Now ask Ananda (One of the ten great disciples of the Buddha), wanting him to accept and uphold the Mahaparinirvana Sutra.' What the Bhiksu (Buddhist monk) Ananda has not heard, the Bodhisattva Hongguang should be able to circulate. Precisely because entrusting the Dharma has so many meanings, what is said here is different from what follows. It can be understood by analogy. 'You should know that what you have cultivated before' below, is the third major section, in response to the initial request, teaching them how to discern and choose. Among them, the first is to positively teach them how to choose and discard, and remove their attachments. 'The Bhiksu reports' below, is to integrate and eliminate their doubts. There are two parts in the previous section: one part is in response to the previous Bhiksu praising the superiority of the impermanence contemplation practiced in the past, using reason to rebuke and deny it. The other part is 'the analogy of spring' below, in response to the previous Bhiksu praising the truth of impermanence, suffering, emptiness, and no-self that he understood in the past, teaching them how to discern and choose. In the initial part, 'You should know that the impermanence and suffering thoughts you have cultivated before are not true,' using reason to positively deny it. The thoughts of no-self, etc., are also not true, which are omitted here. In the latter part, first use analogy, and then use teachings to persuade. There are three types of analogies: one is the analogy of seeking truth and taking falsehood, and the second is the analogy of traveling far to seek treasure.
持出下知偽非真喻。三是時寶珠猶在水下舍偽取真喻。前段喻中。初喻聞慧。次思。后修。佛初出世名為春時。比丘非一說為諸人。昔教為池。諸比丘等依教除障。名在池浴。尋教起聞稱曰乘船。得法暢心說為遊戲。聞說苦等迷覆常樂我凈真法。名為失珠。權教所隱名沒深水。此喻聞慧。下次喻思。思教求義名共入水求覓是寶。下喻修慧。人別證法名為競捉。所證苦等悉非真理。名為瓦石。取偽為真故言自謂得琉璃珠。得法適心。所以歡喜。第二知偽非真喻中。得旨舍詮。故言持出。悟解苦等非是實理。名知非真。第三舍偽取真喻中。還初喻聞。次思。后修。常樂真理猶為權隱。故言寶珠猶在水中。由理別故權實教分。故言珠力水則澄清。水之一事況於二教。濁喻權教。清喻實教。尋詮悟旨故言見珠。猶在水下。理未即心。故言如觀虛空月形。此喻聞慧。次喻思慧。比丘眾中能解常者以為一人。巧觀求真名方便力。依教審思名安徐入。下喻修慧。修心證實名即得珠。
下約前喻教勸比丘。句別有四。一約初喻呵其取偽。二約第三教其取真。三約第二勸知昔偽。四重約第三勸取今真。初中汝等不應修習無常等想以為實者。約喻以呵。如彼人下舉喻類責。汝等應當善學方便處處常修常樂凈等。約第三喻教修趣實。生
{ "translations": [ "現代漢語譯本：", "持出下知偽非真喻。這好比拿著（寶珠）出來后，才知道之前拿到的不是真正的寶珠。三是時寶珠猶在水下舍偽取真喻。這好比寶珠仍然在水下，需要捨棄虛假的，選取真實的。前段譬喻中，最初的比喻是聞慧（通過聽聞佛法獲得的智慧），其次是思（通過思考理解佛法），最後是修（通過修行證悟佛法）。佛陀最初出世，名為春時（比喻佛法開始傳播的時期）。比丘眾多，所以說是諸人。以前的教法好比池塘。諸比丘等依靠教法去除障礙，名為在池塘中沐浴。追尋教法，生起聽聞之心，稱作乘船。得到佛法，內心暢快，說是遊戲。聽聞宣說苦等，被迷惑覆蓋，把常樂我凈（佛教的四種德性）的真法遺忘了，名為失珠。權教（方便教法）所隱藏，名為沒入深水。這個比喻是聞慧。下次的比喻是思。思考教法，尋求真義，名為共同入水尋求寶珠。下面的比喻是修慧。人們各自證悟佛法，名為競相抓取。所證悟的苦等，都不是真理，名為瓦石。把虛假的當作真實的，所以說自以為得到了琉璃珠。得到（自認為的）佛法，內心感到舒適，所以歡喜。", "第二知偽非真喻中。在知道虛假不是真實的比喻中，領悟宗旨，捨棄言詮，所以說持出。領悟理解苦等不是真實的道理，名叫知非真。第三舍偽取真喻中。在捨棄虛假選取真實的比喻中，又回到最初的比喻，聞、思、修。常樂的真理仍然被權教所隱藏，所以說寶珠仍然在水中。由於道理不同，所以權教和實教有所區分，所以說珠子的力量使水澄清。水這一件事，比況於二教。渾濁比喻權教，清澈比喻實教。追尋言詮，領悟宗旨，所以說見到寶珠，仍然在水下。道理還沒有完全印證於內心，所以說如同觀看虛空中月亮的影子。這個比喻是聞慧。下次比喻思慧。比丘眾中能夠理解常的人，當作一個人。巧妙地觀察，尋求真實，名叫方便力。依靠教法，審慎地思考，名叫安徐入。下面的比喻是修慧。修心證實，名叫即得珠。", "下面根據前面的比喻，教導勸誡比丘。句子分別有四層含義。一是根據最初的比喻，呵斥他們選取虛假。二是根據第三個比喻，教導他們選取真實。三是根據第二個比喻，勸誡他們認識到以前的虛假。四是再次根據第三個比喻，勸誡他們選取現在的真實。最初的比喻中，你們不應該修習無常等想，當作是真實的。這是根據比喻來呵斥。如彼人下，舉出比喻來責備。你們應當好好學習方便，處處常常修習常樂凈等。這是根據第三個比喻，教導修習趨向真實。生（起）……", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "Holds out to know the false is not the true metaphor. The third is the time when the precious pearl is still under the water, giving up the false to take the true metaphor. In the previous paragraph of metaphors, the first metaphor is hearing wisdom (wisdom gained through hearing the Dharma), the second is thinking (understanding the Dharma through contemplation), and the last is practice (realizing the Dharma through cultivation). The Buddha's initial appearance in the world is called the spring season (a metaphor for the period when the Dharma began to spread). The many Bhikkhus (monks) are referred to as 'all people'. The former teachings are like a pond. The Bhikkhus, relying on the teachings, remove obstacles, which is called bathing in the pond. Following the teachings and giving rise to the mind of hearing is called boarding a boat. Obtaining the Dharma and feeling joyful in the heart is called playing games. Hearing the teachings of suffering etc., being covered by delusion, and forgetting the true Dharma of permanence, bliss, self, and purity (the four virtues of Buddhism) is called losing the pearl. What is hidden by the expedient teachings (upaya), is called sinking into deep water. This metaphor is hearing wisdom. The next metaphor is thinking. Contemplating the teachings and seeking the true meaning is called entering the water together to seek the pearl. The following metaphor is practice wisdom. People each realize the Dharma, which is called competing to grab. What is realized as suffering etc., is not the truth, which is called tiles and stones. Taking the false as true, therefore it is said that they think they have obtained a lapis lazuli pearl. Obtaining (what they think is) the Dharma and feeling comfortable in their hearts, therefore they are happy.", "In the second metaphor of knowing the false is not true, understanding the purpose and abandoning the words, therefore it is said 'holds out'. Understanding that suffering etc. are not the true principle is called 'knowing the false'. In the third metaphor of abandoning the false and taking the true, it returns to the initial metaphor, hearing, thinking, and practice. The truth of permanence and bliss is still hidden by the expedient teachings, therefore it is said that the pearl is still in the water. Because the principles are different, the expedient and true teachings are distinguished, therefore it is said that the power of the pearl makes the water clear. The matter of water is compared to the two teachings. Turbidity is a metaphor for the expedient teachings, and clarity is a metaphor for the true teachings. Seeking the words and understanding the purpose, therefore it is said to see the pearl, still under the water. The principle has not yet been fully confirmed in the heart, therefore it is said to be like viewing the shadow of the moon in the empty sky. This metaphor is hearing wisdom. The next metaphor is thinking wisdom. Among the Bhikkhus, those who can understand permanence are regarded as one person. Skillfully observing and seeking the truth is called the power of skillful means (upaya). Relying on the teachings and carefully contemplating is called entering slowly. The following metaphor is practice wisdom. Cultivating the mind and confirming the truth is called immediately obtaining the pearl.", "Below, based on the previous metaphors, the Bhikkhus are taught and exhorted. The sentences each have four layers of meaning. First, based on the initial metaphor, they are rebuked for choosing the false. Second, based on the third metaphor, they are taught to choose the true. Third, based on the second metaphor, they are exhorted to recognize the former falsehood. Fourth, again based on the third metaphor, they are exhorted to choose the present truth. In the initial metaphor, you should not cultivate thoughts of impermanence etc., taking them as true. This is rebuking based on the metaphor. As the person below, examples are given to blame. You should learn skillful means well, and always cultivate permanence, bliss, purity, etc. everywhere. This is teaching to cultivate towards the truth based on the third metaphor. Arising..." ] }
生恒習故云處處。復應當知先所修習四法相貌悉是顛倒。約第二喻勸知昔偽。下重約第三勸修今真。欲得如是修諸想者舉其所求。如智出珠約喻以勸。所謂我等辯出所修。下為會通。今言異昔故須會通。于中且就我與無我一對會通。余類可知。比丘先問昔說無我修學有益能斷煩惱得入涅槃。今復說我以為真實。是義云何。下佛答之。先嘆。後會。會中先喻。次合顯法。如大醫下牒以結勸。喻中有二。一昔說無我喻。二其後不久王復病下今說真我喻。前中復二。一外道說我喻。二時有明醫從遠方下聖說無我喻。外道說中。如王闇鈍明所化愚。如舍利等在俗之時各有匡領。故說為王。內無解慧名為闇鈍。所知淺狹故曰少智。有一醫下明能化癡。于中有四。一能化人癡。二所化不別。三重明其能化人癡。四重彰其所化不別。就初段中。富蘭那等六師之徒邪法訓世名為醫師。心不覺法名之為頑。口無正言說以為囂。自下第二所化不別。加以敬養名賜俸祿。自下第三重複廣前能化人癡。療治眾病純以乳者不知廣治。說我為乳。亦復不知病起已下不知正治。于中初言不知病等。明不識病。雖知乳藥復不善解。明不別藥。風冷熱病悉教服乳。明不解治。風病喻瞋。以躁急故。冷病喻癡。以頑騃故。熱病喻貪。以燒心故。煩惱非一名一
【現代漢語翻譯】 現代漢語譯本 『生恒習故云處處』，意思是說，眾生總是習慣於自己所處的環境，因此執著於此。 『復應當知先所修習四法相貌悉是顛倒』，還應當知道，先前所修習的四種法（常、樂、我、凈）的表象，實際上都是顛倒的。 『約第二喻勸知昔偽』，用第二個比喻來勸誡人們認識到過去的虛妄。 『下重約第三勸修今真』，接下來用第三個比喻來勸誡人們修習現在的真實。 『欲得如是修諸想者舉其所求』，想要這樣修習各種觀想的人，應該明確自己所追求的目標。 『如智出珠約喻以勸』，就像從珍珠中提取智慧一樣，用比喻來勸誡。 『所謂我等辯出所修』，也就是說，我們辨別出所要修習的內容。 『下為會通。今言異昔故須會通』，下面是爲了會通。現在所說與過去所說不同，所以需要會通。 『于中且就我與無我一對會通。余類可知』，在這裡，先就『我』與『無我』這一對概念進行會通，其餘的可以類推。 『比丘先問昔說無我修學有益能斷煩惱得入涅槃。今復說我以為真實。是義云何』，比丘先提出疑問：過去說『無我』，修學『無我』有益處，能夠斷除煩惱，證入涅槃。現在又說『我』是真實的，這是什麼意思呢？ 『下佛答之。先嘆。後會。會中先喻。次合顯法。如大醫下牒以結勸』，下面是佛的回答。先是讚歎，然後是會通。會通中，先用比喻，然後結合比喻來闡明佛法。就像偉大的醫生一樣，下面用比喻來總結勸誡。 『喻中有二。一昔說無我喻。二其後不久王復病下今說真我喻』，比喻中有兩個方面：一是過去說『無我』的比喻；二是後來不久國王又生病，現在說『真我』的比喻。 『前中復二。一外道說我喻。二時有明醫從遠方下聖說無我喻』，前面一部分又分為兩個方面：一是外道說『我』的比喻；二是當時有一位明醫從遠方來，這是聖人說『無我』的比喻。 『外道說中。如王闇鈍明所化愚。如舍利等在俗之時各有匡領。故說為王。內無解慧名為闇鈍。所知淺狹故曰少智』，在外道說的部分中，國王昏庸愚昧，被那些自以為聰明的人所迷惑。就像舍利弗（Śāriputra）等人在出家之前，各自都有自己的追隨者，所以被稱為國王。內心沒有智慧，被稱為昏庸愚昧。所知淺薄狹隘，所以說是少智。 『有一醫下明能化癡。于中有四。一能化人癡。二所化不別。三重明其能化人癡。四重彰其所化不別』，有一位醫生，說明能夠教化愚癡的人。其中有四個方面：一是能教化的人愚癡；二是所教化的人沒有區別；三是再次說明能教化的人愚癡；四是再次彰顯所教化的人沒有區別。 『就初段中。富蘭那等六師之徒邪法訓世名為醫師。心不覺法名之為頑。口無正言說以為囂』，在第一段中，富蘭那（Pūraṇa）等六師外道的徒眾，用邪法教導世人，被稱為醫生。內心沒有覺悟佛法，被稱為頑固。口中沒有正確的言論，被稱為喧囂。 『自下第二所化不別。加以敬養名賜俸祿』，從下面開始是第二方面，所教化的人沒有區別。對他們加以尊敬供養，稱為賜予俸祿。 『自下第三重複廣前能化人癡。療治眾病純以乳者不知廣治。說我為乳。亦復不知病起已下不知正治』，從下面開始是第三方面，重複並擴充套件前面所說的能教化的人愚癡。治療各種疾病只用乳製品的人，是不懂得廣泛治療的。把『我』比作乳製品。也不知道疾病的起因，以下是不懂得正確的治療方法。 『于中初言不知病等。明不識病。雖知乳藥復不善解。明不別藥。風冷熱病悉教服乳。明不解治』，在其中，首先說不知道疾病等，說明不認識疾病。即使知道乳製品是藥物，也不善於理解，說明不辨別藥物。風病、冷病、熱病都教人服用乳製品，說明不理解治療方法。 『風病喻瞋。以躁急故。冷病喻癡。以頑騃故。熱病喻貪。以燒心故。煩惱非一名一』，風病比喻嗔恨，因為嗔恨使人急躁。冷病比喻愚癡，因為愚癡使人頑固。熱病比喻貪婪，因為貪婪使人內心焦灼。煩惱不是隻有一種名稱。
【English Translation】 English version 'Seṅga hēng xí gù yún chùchù' means that sentient beings are always accustomed to their environment, therefore clinging to it. 'Fù yīngdāng zhī xiān suǒ xiūxí sì fǎ xiàngmào xī shì diāndǎo' means that it should also be known that the appearances of the four dharmas (permanence, bliss, self, purity) that were previously cultivated are actually inverted. 'Yuē dì èr yù quàn zhī xī wěi' uses the second metaphor to admonish people to recognize the falsehood of the past. 'Xià chóng yuē dì sān quàn xiū jīn zhēn' then uses the third metaphor to admonish people to cultivate the truth of the present. 'Yù dé rúshì xiū zhū xiǎng zhě jǔ qí suǒ qiú' those who want to cultivate various contemplations in this way should clarify their goals. 'Rú zhì chū zhū yuē yù yǐ quàn' is like extracting wisdom from a pearl, using a metaphor to admonish. 'Suǒwèi wǒ děng biàn chū suǒ xiū' that is, we distinguish what we want to cultivate. 'Xià wèi huìtōng. Jīn yán yì xī gù xū huìtōng' the following is for reconciliation. What is said now is different from what was said in the past, so reconciliation is needed. 'Yú zhōng qiě jiù wǒ yǔ wú wǒ yī duì huìtōng. Yú lèi kě zhī' here, let's first reconcile the pair of concepts 'self' and 'non-self', and the rest can be inferred. 'Bǐqiū xiān wèn xī shuō wú wǒ xiūxué yǒu yì néng duàn fánnǎo dé rù nièpán. Jīn fù shuō wǒ yǐwéi zhēnshí. Shì yì yúnhé' the Bhikshu first asked: In the past, it was said that 'non-self' is beneficial to cultivate, can cut off afflictions, and enter Nirvana. Now it is said that 'self' is real, what does this mean? 'Xià fó dá zhī. Xiān tàn. Hòu huì. Huì zhōng xiān yù. Cì hé xiǎn fǎ. Rú dà yī xià dié yǐ jié quàn' the following is the Buddha's answer. First praise, then reconcile. In the reconciliation, first use a metaphor, and then combine the metaphor to explain the Dharma. Like a great doctor, the following uses a metaphor to summarize the exhortation. 'Yù zhōng yǒu èr. Yī xī shuō wú wǒ yù. Èr qí hòu bùjiǔ wáng fù bìng xià jīn shuō zhēn wǒ yù' there are two aspects to the metaphor: one is the metaphor of saying 'non-self' in the past; the other is that the king became ill again soon after, and now the metaphor of saying 'true self'. 'Qián zhōng fù èr. Yī wàidào shuō wǒ yù. Èr shí yǒu míng yī cóng yuǎnfāng xià shèng shuō wú wǒ yù' the first part is divided into two aspects: one is the metaphor of the heretics saying 'self'; the other is that at that time there was a famous doctor from afar, which is the metaphor of the sage saying 'non-self'. 'Wàidào shuō zhōng. Rú wáng àndùn míng suǒ huà yú. Rú Shèlìfú (Śāriputra) děng zài sú zhī shí gè yǒu kuānglǐng. Gù shuō wèi wáng. Nèi wú jiě huì míng wèi àndùn. Suǒ zhī qiǎnxiá gù yuē shǎo zhì' in the part of the heretics, the king is昏庸 and foolish, and is confused by those who think they are smart. Just like Śāriputra etc. before they became monks, they each had their own followers, so they were called kings. Having no wisdom in the heart is called昏庸. What is known is shallow and narrow, so it is said to be less wise. 'Yǒu yī yī xià míng néng huà chī. Yú zhōng yǒu sì. Yī néng huà rén chī. Èr suǒ huà bù bié. Sān chóng míng qí néng huà rén chī. Sì chóng zhāng suǒ huà bù bié' there is a doctor, indicating that he can teach foolish people. There are four aspects to it: one is that the person who can teach is foolish; two is that the person who is taught is no different; three is that the person who can teach is foolish again; four is that the person who is taught is no different again. 'Jiù chū duàn zhōng. Fùlánnà (Pūraṇa) děng liù shī zhī tú xié fǎ xùn shì míng wèi yīshī. Xīn bù jué fǎ míng zhī wèi wán. Kǒu wú zhèng yán shuō yǐwéi xiāo' in the first paragraph, the followers of the six heretical teachers such as Pūraṇa, use evil methods to teach the world, and are called doctors. Not being aware of the Dharma in the heart is called stubborn. There are no correct words in the mouth, and it is called noisy. 'Zì xià dì èr suǒ huà bù bié. Jiā yǐ jìngyǎng míng cì fènglù' from below is the second aspect, the people who are taught are no different. Respecting and supporting them is called giving salaries. 'Zì xià dì sān chóngfù guǎng qián néng huà rén chī. Liáozhì zhòng bìng chún yǐ rǔ zhě bùzhī guǎng zhì. Shuō wǒ wèi rǔ. Yì fù bùzhī bìng qǐ yǐxià bùzhī zhèng zhì' from below is the third aspect, repeating and expanding on the previous saying that the person who can teach is foolish. Those who treat various diseases only with dairy products do not know how to treat them widely. The 'self' is compared to dairy products. Also do not know the cause of the disease, the following is not knowing the correct treatment method. 'Yú zhōng chū yán bùzhī bìng děng. Míng bù shí bìng. Suī zhī rǔ yào fù bù shàn jiě. Míng bù bié yào. Fēng bìng, lěng bìng, rè bìng dōu jiào rén fúyòng rǔ. Míng bù lǐjiě zhìliáo fāngfǎ' in it, first say that you don't know the disease, etc., indicating that you don't recognize the disease. Even if you know that dairy products are medicine, you are not good at understanding, indicating that you do not distinguish medicines. Wind disease, cold disease, and heat disease all teach people to take dairy products, indicating that they do not understand the treatment method. 'Fēng bìng yù chēn. Yǐ zàojí gù. Lěng bìng yù chī. Yǐ wánái gù. Rè bìng yù tān. Yǐ shāo xīn gù. Fánnǎo fēi zhǐyǒu yī zhǒng míngchēng' wind disease is a metaphor for anger, because anger makes people irritable. Cold disease is a metaphor for ignorance, because ignorance makes people stubborn. Heat disease is a metaphor for greed, because greed makes people feel anxious. Afflictions are not only one name.
切病。齊教計我名悉服乳。自下第四重複明其所化不別。不別是醫知乳好醜及善惡者。好醜據體。善惡論用。第二聖說無我喻中文別有三。一如來出現喻。二是時舊醫不知咨下反跡同邪喻。三是時客醫即為王下破邪通正喻。初中明醫喻佛如來。能宣治法故說為醫。曉八術者喻佛如來明識根藥。何者八術。一知病體。二知病因。三知病相。四知病處。或在五臟或在支節。五知病時。平旦發者是如此病。如是等也。六者知藥。識其藥體。七者知治。知如此藥治如是病。八者知禁。知如是病服如是藥忌如是食。如是等也。善療知方八中差別。從真現應名遠方來。第二反跡同邪喻中文別有五。一外道不識。反生貢高喻。外道不知請佛為師名不知咨。不知從佛聽聞正法名不知受。謂己勝佛名反貢高。謂佛劣己名生輕慢。二如來迂德示受邪化喻。先思。后請。思中明醫即便依附請為師者請人為師。咨受方者謂受其法。下正請中。語舊醫言我今請仁以為師範。請其人也。唯愿宣等受其法也。三外道要請喻。外道要佛為己弟子順教奉行。名給走使。要佛一化常為弟子。是故說言四十八年。如來在世四十九載。除后宣說涅槃之年。是故但云四十八耳。四如來權從喻。明醫受教我當如是。權從所要。隨我所能明不專從。既言隨我。明非一向
【現代漢語翻譯】 現代漢語譯本 切病：如果全部都按照我說的服用乳製品（齊教計我名悉服乳）。從下文第四段開始，重複說明所教化對像沒有區別。沒有區別是指醫生知道乳製品的好壞以及藥效（不別是醫知乳好醜及善惡者）。好壞指的是乳製品的本體，藥效指的是乳製品的作用（好醜據體，善惡論用）。 第二，聖人所說的『無我』譬喻中，又分為三個部分。一是如來出現譬喻，二是當時舊醫生不認識，反而效仿邪法譬喻（二是時舊醫不知咨下反跡同邪喻），三是當時客醫立即為國王破除邪見，通達正法譬喻（三是時客醫即為王下破邪通正喻）。 首先，在如來出現譬喻中，說明醫生比喻佛陀如來，能夠宣說治療方法，所以被稱為醫生。通曉八種醫術的人，比喻佛陀如來明白識別病根和藥物。哪八種醫術呢？一是知道病癥的本體，二是知道病癥的原因，三是知道病癥的表象，四是知道病癥的部位，或在五臟或在四肢關節，五是知道病癥發作的時間，例如早晨發作的是這種病等等，六是知道藥物，識別藥物的本體，七是知道治療方法，知道這種藥物治療這種病癥，八是知道禁忌，知道這種病癥服用這種藥物時，忌諱吃這種食物等等。 善於治療，精通藥方，這八種醫術各有差別。從真身顯現應化身，所以稱為從遠方來（從真現應名遠方來）。 第二，效仿邪法譬喻中，又分為五個部分。一是外道不認識佛法，反而產生貢高我慢之心譬喻（一外道不識，反生貢高喻）。外道不知道請佛陀為老師，稱為『不知咨』。不知道從佛陀那裡聽聞正法，稱為『不知受』。認為自己勝過佛陀，稱為『反貢高』。認為佛陀不如自己，稱為『生輕慢』。 二是如來委屈自己的德行，示現接受邪法教化譬喻（二如來迂德示受邪化喻）。先是思考，然後請教。思考中說明醫生就依附上去，請外道為老師，請外道的人為老師。請教接受藥方，指的是接受外道的法。下文正式請教中，對舊醫生說，我現在請您作為我的師範，是請教這個人。只希望您宣說等等，是接受他的法。 三是外道要求佛陀譬喻（三外道要請喻）。外道要求佛陀作為自己的弟子，順從教導，奉行命令，稱為『給走使』。要求佛陀一生都作為弟子，所以說四十八年。如來在世四十九年，除去後來宣說涅槃的那一年，所以只說四十八年。 四是如來權宜順從譬喻（四如來權從喻）。說明醫生接受教導說，我應當這樣做。權宜順從外道的要求，隨我所能，說明不是完全順從。既然說『隨我』，說明不是一概順從。
【English Translation】 English version Cutting off illness: If all are taught to take milk according to my instructions (Qí jiào jì wǒ míng xī fú rǔ). From the fourth paragraph below, it is repeatedly clarified that there is no difference in those being taught. No difference means that the doctor knows the goodness and badness of milk products and their medicinal effects (Bù bié shì yī zhī rǔ hǎo chǒu jí shàn è zhě). Goodness and badness refer to the substance of the milk products, while medicinal effects refer to their function (Hǎo chǒu jù tǐ, shàn è lùn yòng). Secondly, in the analogy of 'no self' spoken by the sage, there are three parts. The first is the analogy of the appearance of the Tathagata (Rúlái chūxiàn yù), the second is the analogy of the old doctor at that time not recognizing and instead imitating evil practices (Èr shì shí jiù yī bùzhī zī xià fǎn jì tóng xié yù), and the third is the analogy of the visiting doctor at that time immediately dispelling evil views and understanding the correct Dharma for the king (Sān shì shí kè yī jí wèi wáng xià pò xié tōng zhèng yù). First, in the analogy of the appearance of the Tathagata, it is explained that the doctor is a metaphor for the Buddha Tathagata, who can proclaim the methods of healing, so he is called a doctor. The one who is proficient in the eight medical arts is a metaphor for the Buddha Tathagata who clearly recognizes the root of the disease and the medicine. What are the eight medical arts? First, knowing the essence of the disease; second, knowing the cause of the disease; third, knowing the symptoms of the disease; fourth, knowing the location of the disease, whether it is in the five internal organs or in the limbs and joints; fifth, knowing the time of onset of the disease, for example, if it occurs in the morning, it is this kind of disease, and so on; sixth, knowing the medicine, recognizing the substance of the medicine; seventh, knowing the treatment method, knowing that this medicine treats this disease; eighth, knowing the taboos, knowing that when taking this medicine for this disease, one should avoid eating this kind of food, and so on. Being good at treatment and proficient in prescriptions, these eight medical arts have their differences. From the manifestation of the true body to the manifested body, it is called coming from afar (Cóng zhēn xiàn yìng míng yuǎnfāng lái). Secondly, in the analogy of imitating evil practices, there are five parts. First, the analogy of the non-Buddhist paths not recognizing the Buddha's teachings and instead giving rise to arrogance and pride (Yī wàidào bùshí, fǎn shēng gòng gāo yù). The non-Buddhist paths do not know to ask the Buddha to be their teacher, which is called 'not knowing to ask' (bùzhī zī). Not knowing to hear the correct Dharma from the Buddha is called 'not knowing to receive' (bùzhī shòu). Thinking that they are superior to the Buddha is called 'rebellious arrogance' (fǎn gòng gāo). Thinking that the Buddha is inferior to them is called 'giving rise to contempt' (shēng qīngmàn). Second, the analogy of the Tathagata humbling his virtues and showing acceptance of evil teachings (Èr Rúlái yū dé shì shòu xié huà yù). First, thinking, and then asking for instruction. The thinking explains that the doctor then attaches himself and asks the non-Buddhist path to be his teacher, asking the person of the non-Buddhist path to be his teacher. Asking for and receiving the prescription refers to accepting the Dharma of the non-Buddhist path. In the formal request below, he says to the old doctor, 'I now ask you to be my teacher,' which is asking this person. Only hoping that you proclaim, etc., is accepting his Dharma. Third, the analogy of the non-Buddhist paths demanding the Buddha (Sān wàidào yāo qǐng yù). The non-Buddhist paths demand that the Buddha be their disciple, obey their teachings, and carry out their commands, which is called 'giving errands' (gěi zǒu shǐ). Demanding that the Buddha be a disciple for life, therefore it is said to be forty-eight years. The Tathagata was in the world for forty-nine years, excluding the year in which Nirvana was later proclaimed, so it is only said to be forty-eight years. Fourth, the analogy of the Tathagata expediently complying (Sì Rúlái quán cóng yù). It explains that the doctor accepts the teaching and says, 'I should do this.' Expediently complying with the demands of the non-Buddhist paths, according to my ability, indicating that it is not complete compliance. Since it says 'according to me,' it indicates that it is not a general compliance.
從彼要也。五徒眾共匡喻。即將客醫共入見者徒眾共知。如佛昔日從於阿藍迦藍等學。彼后共佛同知僧事。此之謂也。亦可此中邪正兩師共察眾機。名共見王。上來五句合為第二反跡同邪。第三破邪通正喻中先遣邪人。客醫作念欲教王下破其邪法。前中復二。一為說正法。二爾時王下擯遣邪人。前中初言即為王說種種醫法及余伎藝。正為說法。醫方是其治惡之法。伎藝是其集善之法。又復醫方是自行法。伎藝是其化他之法。大王當知應善分別。勸知得失。今昔相濫故須分別。此法如是可以治國可以療病。嘆勝令受。所說伎藝可以治國。治國化他。所說醫方可以療病。療病自行。下遣邪人。爾時國王聞是語已方知舊等。知舊劣新。所以擯遣。然後已下知新勝舊。故加倍敬。破邪法中文亦有二。一破邪法。二爾時客醫以種種下授其正法。與前左右。初中有四。一請施法化。二王即答下彼聞敬從。三彼客醫下正施法化。四時王答下彼聞奉行。就初段中。先思。后請。客醫作念欲教王者今正是時。內心思也。機熟在今故云是時。即語王下發言正請。物機順聖名實愛念。請施法化名求一愿。第二段中。王即答言從此右臂及余身份一切與者。機顯聖心。義說為答。受小之機攝道方便名為右臂。一世所行名余身份。皆從聖化名隨意求
【現代漢語翻譯】 現代漢語譯本 從那裡開始（從彼要也）。五個徒弟一起勸導（五徒眾共匡喻）。即將客醫一同帶去見國王，徒弟們都知道（即將客醫共入見者徒眾共知）。如同佛陀過去向阿藍迦藍（Ārāḍa Kālāma，一位哲學家）等人學習一樣（如佛昔日從於阿藍迦藍等學）。他們後來與佛陀一同管理僧團事務（彼后共佛同知僧事）。這就是這個意思（此之謂也）。也可以說，這裡正邪兩派的老師共同觀察眾生的根機（亦可此中邪正兩師共察眾機），這叫做共同覲見國王（名共見王）。以上五句合起來是第二部分，揭示了共同的邪見（上來五句合為第二反跡同邪）。 第三部分，破除邪見，通達正見的比喻中，首先遣走邪人。客醫心中想，要教導國王，接下來就開始破除他的邪法（客醫作念欲教王下破其邪法）。這部分又分為兩個階段（前中復二）。一是宣說正法（一為說正法），二是『爾時王下』，驅逐邪人（二爾時王下擯遣邪人）。在第一階段中，首先是為國王宣說各種醫術和技藝（前中初言即為王說種種醫法及余伎藝）。宣說正法是根本（正為說法），醫方是治療惡的方法（醫方是其治惡之法），技藝是積累善的方法（伎藝是其集善之法）。進一步說，醫方是自己修行的法門（又復醫方是自行法），技藝是教化他人的法門（伎藝是其化他之法）。大王您應當知道，應該善於分辨（大王當知應善分別），勸導國王瞭解得失（勸知得失）。現在和過去的情況容易混淆，所以需要分辨（今昔相濫故須分別）。這種方法既可以用來治理國家，也可以用來治療疾病（此法如是可以治國可以療病），讚歎其殊勝，使國王接受（嘆勝令受）。所說的技藝可以用來治理國家，教化他人（所說伎藝可以治國。治國化他）。所說的醫方可以用來治療疾病，自己修行（所說醫方可以療病。療病自行）。 接下來是驅逐邪人（下遣邪人）。當時國王聽了這些話，才知道舊臣不如新來的（爾時國王聞是語已方知舊等）。知道舊的不如新的好，所以驅逐了他們（知舊劣新。所以擯遣）。然後，國王知道新的比舊的好，所以更加敬重（然後已下知新勝舊。故加倍敬）。破除邪法的部分，文義上也有兩個方面（破邪法中文亦有二）。一是破除邪法（一破邪法），二是『爾時客醫以種種下』，傳授正法（二爾時客醫以種種下授其正法），與前面的內容相呼應（與前左右）。在第一部分中，有四個方面（初中有四）。一是請求施予法化（一請施法化），二是『王即答下』，國王聽聞后恭敬地聽從（二王即答下彼聞敬從），三是『彼客醫下』，正式施予法化（三彼客醫下正施法化），四是『時王答下』，國王聽聞后奉行（四時王答下彼聞奉行）。在第一段中，先是思考，然後是請求（就初段中。先思。后請）。客醫心中想，要教導國王，現在正是時候（客醫作念欲教王者今正是時）。這是內心的思考（內心思也）。根機成熟就在現在，所以說是時候（機熟在今故云是時）。『即語王下』，是發言正式請求（即語王下發言正請）。眾生的根機順應聖人的教化，這叫做真實的愛念（物機順聖名實愛念）。請求施予法化，也叫做求一個願望（請施法化名求一愿）。 第二段中，國王回答說，從我的右臂以及其餘身體部分，一切都給您（王即答言從此右臂及余身份一切與者）。根機顯現了聖人的心意（機顯聖心）。用言語表達出來，就叫做回答（義說為答）。接受小的根機，是攝受佛道的方便，叫做右臂（受小之機攝道方便名為右臂）。一生所做的事情，叫做其餘身體部分（一世所行名余身份）。一切都順從聖人的教化，叫做隨意求（皆從聖化名隨意求）。
【English Translation】 English version From that necessity (從彼要也). The five disciples together advised (五徒眾共匡喻). They were about to bring the guest physician to see the king, and the disciples all knew (即將客醫共入見者徒眾共知). Just as the Buddha once studied with Ārāḍa Kālāma (阿藍迦藍, a philosopher) and others (如佛昔日從於阿藍迦藍等學). Later, they jointly managed the Sangha affairs with the Buddha (彼后共佛同知僧事). This is what it means (此之謂也). It can also be said that here, both the right and wrong teachers jointly observe the faculties of beings (亦可此中邪正兩師共察眾機), which is called jointly seeing the king (名共見王). The above five sentences together form the second part, revealing the common wrong views (上來五句合為第二反跡同邪). In the third part, the analogy of breaking wrong views and understanding right views, first the evil people are sent away. The guest physician thought in his heart, wanting to teach the king, and then began to break his evil Dharma (客醫作念欲教王下破其邪法). This part is further divided into two stages (前中復二). One is to expound the right Dharma (一為說正法), and the second is '爾時王下', expelling the evil people (二爾時王下擯遣邪人). In the first stage, first, various medical skills and arts are explained to the king (前中初言即為王說種種醫法及余伎藝). Explaining the right Dharma is fundamental (正為說法), medical prescriptions are the method of treating evil (醫方是其治惡之法), and skills are the method of accumulating good (伎藝是其集善之法). Furthermore, medical prescriptions are the practice of self-cultivation (又復醫方是自行法), and skills are the method of transforming others (伎藝是其化他之法). Your Majesty should know that you should be good at distinguishing (大王當知應善分別), and advise the king to understand the gains and losses (勸知得失). The present and the past are easily confused, so it is necessary to distinguish (今昔相濫故須分別). This method can be used to govern the country and to treat diseases (此法如是可以治國可以療病), praising its superiority and making the king accept it (嘆勝令受). The skills mentioned can be used to govern the country and transform others (所說伎藝可以治國。治國化他). The medical prescriptions mentioned can be used to treat diseases and cultivate oneself (所說醫方可以療病。療病自行). Next is to expel the evil people (下遣邪人). At that time, the king heard these words and realized that the old ministers were not as good as the new ones (爾時國王聞是語已方知舊等). Knowing that the old is not as good as the new, so he expelled them (知舊劣新。所以擯遣). Then, the king knew that the new was better than the old, so he respected him even more (然後已下知新勝舊。故加倍敬). The part of breaking the evil Dharma also has two aspects in meaning (破邪法中文亦有二). One is to break the evil Dharma (一破邪法), and the second is '爾時客醫以種種下', imparting the right Dharma (二爾時客醫以種種下授其正法), corresponding to the previous content (與前左右). In the first part, there are four aspects (初中有四). One is to request the bestowal of Dharma transformation (一請施法化), the second is '王即答下', the king respectfully listened after hearing it (二王即答下彼聞敬從), the third is '彼客醫下', formally bestowing Dharma transformation (三彼客醫下正施法化), and the fourth is '時王答下', the king practiced after hearing it (四時王答下彼聞奉行). In the first paragraph, first is thinking, then is requesting (就初段中。先思。后請). The guest physician thought in his heart, wanting to teach the king, now is the right time (客醫作念欲教王者今正是時). This is inner thinking (內心思也). The faculties are ripe now, so it is said to be the right time (機熟在今故云是時). '即語王下', is formally requesting by speaking (即語王下發言正請). The faculties of beings conform to the teachings of the saints, which is called true love and thought (物機順聖名實愛念). Requesting the bestowal of Dharma transformation is also called asking for a wish (請施法化名求一愿). In the second paragraph, the king replied, from my right arm and the rest of my body, everything is given to you (王即答言從此右臂及余身份一切與者). The faculties reveal the mind of the saints (機顯聖心). Expressing it in words is called answering (義說為答). Accepting small faculties is a convenient way to embrace the Buddha's path, called the right arm (受小之機攝道方便名為右臂). The things done in a lifetime are called the rest of the body (一世所行名余身份). Everything follows the teachings of the saints, called asking at will (皆從聖化名隨意求).
。自無顧執名一切與。第三段中別有四句。一直勸斷我。二所以下明斷無損。三若欲下立制斷我。四斷乳已終更無下明斷有益。就初句中。王雖許我一切身份牒前所許。然我不敢多有求者明化不頓。大機未熟未可頓攝。名不多求。今所求下正勸斷我。道今所求明不同后。諸比丘等在俗之時各有匡領。如王統國。佛昔化之自斷我心兼。勸餘眾。故言愿王宣令國內不得更服舊醫乳藥。第二句中。所以徴問。下對釋之是藥毒害多傷損故不得服者。著我之心招苦障道。名多傷損。第三句中服斬首者。斷其出世法身之首。第四句中斷已更無橫死之者不墮生死。常受樂者受涅槃樂。故求是愿結明化意。上來四句合為第三正施法化。第四彼聞奉行喻中。王答汝求不足言者。明堪斷我。此亦是其根性中語。對后化人。名初受小。為不足言。尋為宣令一切國等順教斷我。為藥斬首舉過勸斷。上來四段合為第一正破邪義。下授正法。以種種味和合藥者。謂無常苦無我等味合之為治。以療眾病無不差者。用治眾惑無不滅也。第二今說真我喻中文別有五。一患機感聖喻。二醫占王下聖說真我喻。三汝今狂下初聞不受喻。四是時客醫復語王下聖為會通喻。五王聞語已贊言已下領解修行喻。初中不久王復病者。喻諸比丘因學無我遂于佛地起無我倒。
我心息已即便計佛以為無我。故云不久。患機感聖名為命醫。有病感治。義言我今病重欲死當云何治。執見情深故云病重。斷絕常命名困欲死。請問治方名云何治。第二段中醫占王病應用乳者審病擬藥。無我之病非我不治。故云應用。尋白王下正為說我。于中有三。一喻授真我。二我于先下毀昔贊今令人樂受。我先斷乳是妄語者。是毀昔也。自名向前斷乳之言以為妄語。亦可名前所斷乳藥以為妄語。是彼舊醫妄語藥故。彼說濫真所以毀之。今若服者最能除病。是贊今也。三王今患下彰病顯治令人信受。第三初聞不受喻中。初言狂耶為熱病乎。呵責其人。而言已下呵責其言。初先直呵。而言服乳能除此病。汝先言下舉昔徴今。先醫贊下舉舊責新。如汝言下贊舊毀新。第四聖為會通喻中初呵不應。如蟲食下廣顯不應。先喻。次合。王言云何不解已下問答重顯。然此文中以喻況喻用之顯法。蟲喻舊醫。遠況外道。推求治方名為食木。遠況外道推求五陰。有成字者近況舊醫說乳為藥。名當好乳名為成字。遠喻外道說我為治偶當真我。此蟲不知是字非字。喻彼舊醫不能自知是藥非藥。遠況外道不能自知是理非理。智人見之終不唱言是蟲解字亦不驚怪。喻世智者口不宣唱舊醫解藥心亦不怪。遠喻智者口不宣唱外道解我心亦不怪。下
【現代漢語翻譯】 現代漢語譯本 『我』的心息滅，即使佛陀也認為『無我』。所以說『不久』。把眾生的煩惱比作疾病，佛陀（Bhuddha）被尊稱為『命醫』（生命的醫生）。因為有病，所以需要治療。這裡提問者說：『我現在病重將要死了，應當如何治療？』執著于『我見』（認為有一個真實不變的自我）的情感很深，所以說『病重』。斷絕常樂我凈，這被稱作『困欲死』。請問治療的方法，所以說『云何治』（如何治療）。 第二段，醫生（佛陀）診斷國王的病情，就像使用乳汁的人審視病情並準備藥物一樣。『無我』的病，不是『非我』不能治療。所以說『應用』。接著，白王（國王）開始正式地講述『我』。其中有三個部分：第一，用比喻來傳授真我（True Self）。第二，『我于先下』，通過貶低過去讚揚現在，使人樂於接受。『我先斷乳是妄語者』，這是貶低過去。自己說以前斷乳的話是妄語。也可以說以前所斷的乳藥是妄語。因為那是舊醫生的妄語藥。他們所說的混淆了真假，所以要貶低它。現在如果服用（佛法），最能消除疾病，這是讚揚現在。第三，『王今患下』，彰顯病情，顯示治療方法，使人信服接受。 第三段，最初聽到（佛法）時不能接受，就像比喻中的情況。最初說『狂耶為熱病乎』（是瘋了嗎還是得了熱病？），呵斥那個人。『而言已下』，呵斥他的言論。最初先直接呵斥。『而言服乳能除此病』（說服用乳汁能消除這種疾病），『汝先言下』，舉出過去來驗證現在。『先醫贊下』，舉出舊的來責備新的。『如汝言下』，讚揚舊的，貶低新的。 第四段，聖人（佛陀）在會通比喻中，首先呵斥不應該。『如蟲食下』，廣泛地顯示不應該。先是比喻，然後是結合實際。『王言云何不解已下』，通過問答再次顯明。然而，這篇文章中，用比喻來比喻，用它來顯示佛法。蟲子比喻舊醫生，深遠地比喻外道。推求治療方法，叫做『食木』。深遠地比喻外道推求五陰（色、受、想、行、識）。『有成字者』，近似地比喻舊醫生說乳汁是藥。『名當好乳名為成字』，深遠地比喻外道說『我』是治療方法，偶然地符合了真我。這蟲子不知道是字還是不是字，比喻那些舊醫生不能自己知道是藥還是不是藥。深遠地比喻外道不能自己知道是道理還是不是道理。智者看到這種情況，最終不會說這蟲子理解文字，也不會感到驚訝奇怪。比喻世俗的智者口中不說舊醫生理解藥物，心中也不會感到奇怪。深遠地比喻智者口中不說外道理解『我』，心中也不會感到奇怪。 下文略。
【English Translation】 English version When 『my』 mind ceases, even the Buddha (Bhuddha) considers it 『no-self』 (Anatta). Hence, it is said 『not long』. Afflictions of beings are likened to illnesses, and the Buddha is revered as the 『Life Physician』 (healer of life). Because there is illness, there is a need for treatment. Here, the questioner says, 『I am now seriously ill and about to die; how should I be treated?』 Attachment to the 『self-view』 (belief in a real and unchanging self) is deep, hence it is said 『seriously ill』. The cessation of permanence, bliss, self, and purity is called 『near death』. Please ask for the method of treatment, hence it is said 『how to treat』. In the second section, the physician (Buddha) diagnoses the king's illness, just as someone who uses milk examines the condition and prepares medicine. The illness of 『no-self』 cannot be treated by 『non-self』. Hence, it is said 『application』. Then, Bai Wang (the King) begins to formally speak of 『self』. There are three parts to this: first, using a metaphor to impart the True Self (Atman). Second, 『I from below』, by demeaning the past and praising the present, makes people happy to accept. 『I first cut off milk is a false statement』, this is demeaning the past. Saying that the previous words of cutting off milk are false. It can also be said that the previously cut off milk medicine is false. Because that was the old doctor's false medicine. What they said confused the true and the false, so it must be demeaned. Now, if one takes (the Dharma), it can best eliminate the disease, this is praising the present. Third, 『King now suffers below』, highlighting the illness, showing the treatment method, making people believe and accept. In the third section, initially hearing (the Dharma) cannot be accepted, just like the situation in the metaphor. Initially saying 『Mad or is it a fever?』 (Is he crazy or does he have a fever?), scolding that person. 『And from below』, scolding his words. Initially scolding directly first. 『And saying taking milk can eliminate this disease』 (saying that taking milk can eliminate this disease), 『You first say below』, citing the past to verify the present. 『Former doctor praises below』, citing the old to blame the new. 『Like your words below』, praising the old and demeaning the new. In the fourth section, the sage (Buddha) in the synthesis metaphor, first scolds that it should not be. 『Like insects eat below』, widely showing that it should not be. First is the metaphor, then the combination with reality. 『King says how not understand below』, clarifying again through questions and answers. However, in this article, using metaphor to metaphor, using it to show the Dharma. The insect is a metaphor for the old doctor, distantly a metaphor for the external path. Seeking a treatment method is called 『eating wood』. Distantly a metaphor for the external path seeking the five aggregates (Skandhas: form, feeling, perception, mental formations, consciousness). 『There are words formed』, approximately a metaphor for the old doctor saying milk is medicine. 『Name should be good milk called words formed』, distantly a metaphor for the external path saying 『self』 is the treatment method, accidentally conforming to the True Self. This insect does not know whether it is a word or not a word, a metaphor for those old doctors not being able to know for themselves whether it is medicine or not medicine. Distantly a metaphor for the external path not being able to know for themselves whether it is reason or not reason. The wise see this situation, and ultimately will not say that this insect understands words, nor will they be surprised or strange. A metaphor for worldly wise people not saying in their mouths that the old doctor understands medicine, nor will they feel strange in their hearts. Distantly a metaphor for the wise not saying in their mouths that the external path understands 『self』, nor will they feel strange in their hearts. The following text is omitted.
次合之。然此文中以喻合喻。舉彼舊醫妄說乳藥合蟲食木。初言舊醫亦爾不別諸病悉與乳藥。合蟲食木。如彼蟲下舉喻以帖。是先舊下合蟲不解。是先舊醫合是蟲也。不解乳藥好之與善。合不知字。不解乳藥丑之與惡。合不知非字。好醜善惡備如上辯。智人見等略而不合。自下問答重顯向前不解之相。初先總問云何不解。客醫答下對問略辯。下復廣顯先解甘露。初問次辯。若是牸牛喻諸菩薩。不食酒糟滑草麥麨喻離煩惱。酒糟喻癡。滑草喻貪。麥麨喻瞋。斷名不食。解心柔順名犢調善。遊觀境界名放牧處。離有離無名不高原亦不下濕。餐受正教名飲清流。起行詳審名不馳走。遠惡知識故言不與特牛同群。教授以時名飲喂調。適止觀調停名行住得所。依此證我堪為真治。是故說言如是乳者能除諸病。是則下結。下解毒藥。文顯可知。上來會通。第五領解修行喻中。初先自行。后勸他修。自中王聞贊言始知領解辭也。即服病除修得益也。就勸他中句別有四。一勸他修行。二國人下始聞不受。先呵其人。初瞋。后呵。受他邪語名鬼所持。自生邪想名狂顛耶。下呵其言。先呵。后瞋。文顯可知。三王聞下推佛免過。先勸莫瞋。而下推佛。非下免過。四彼聞奉行。上來立喻。下次合之。先合昔說無我之喻。為調生下合後今說真我
之喻。就前昔說無我喻中文有兩段。一外道說我喻。二聖說無我喻。備如上辯。今但合後聖說無我。就所閤中。喻文有三。一如來出世喻。二反跡同邪喻。三破邪通正喻。亦如上辯。今此但合初后兩段。中間不合。比丘當知如來應等亦復如是為醫出世。合上第一復有明醫曉八術也。降伏已下超合第三破邪通正。于中喻文有其兩段。一遣邪人。二破邪法。如前廣辯。今具合之。降伏一切外道邪醫唱如是言我為醫王。合遣邪人。欲伏外道故唱是言無我已下。合破邪法。于中初言無我人等。正合斷乳。比丘當知諸外道下。懸取后喻呵其所立。是中未合食木之喻。是故如來唱言無我。結說所以。以彼外道所說之我如蟲食木偶成字故我言無我。為調生下合後聖說真我之喻。喻文有五。一患機感聖喻。二聖說真我喻。三初聞不受喻。四聖為會通喻。五領解修行喻。備如上辯。然今但合第二第四。餘三不合。為調生故為知時故如是無我有因緣故亦說有我。合第二段王應乳服。為諸比丘除無我倒。名為調生知諸比丘應受大時。名為知時。有此因緣故說其我。如彼醫下合第四段會通之文。然上文中初立如蟲食木之喻。次合舊醫。時王問下問答廣顯。今但合後重顯之文。余略不合。如彼良醫善知于乳是藥非藥。牒舉前喻。向前明醫廣辯其乳
有是甘露妙藥之義。名知是藥。亦辯是毒名知非藥。下約顯法。非如凡夫所計我等。合知非藥。于中先舉外道說我差別種種。如來說我不如是下對之辯非。何者我下合知是藥。先問。次辯。涅槃之體不同生死誑相虛假。名之為實。出離情妄說之為真。體無遷轉是故云常。為眾德本說之為主。諸行所託故複名依。體無生滅名不變易。是名下結。自下第三牒以結勸。如彼醫等牒舉前喻。如來亦等牒舉上法。汝等已下結勸修習。第三辯習成德分中四句分別。一解辯修成德之義。上明果德。果由因成。從此已下廣辯行修成前果德。故云辯修成德分矣。二就人分別。人有二種。一是所寄。二是所為。所寄是佛。所為眾生。所為眾生身有常性。非行不顯。顯性之行必由學成。學依法起。故須寄佛廣辯其因為所學法。雖說佛因。為使眾生學之起行。三對人分別。人有二種。一是影響。二是所為。迦葉德王師子吼等。是其影響。憍陳如等無常學人。是其所為。所為之人智解微劣。分外常因不能咨啟。故先對彼影響論之。由前廣辯所為之人便能悟入。故後重復對之以顯。四分文解釋。就此分中大段有二。從此盡后迦葉品來。廣對影響辯修成德。陳如品初。對其所為無常學人憍陳如等辯修成德。與前開宗顯德相似。就初段中粗分有二。初請
。后答。偈來是請。偈后是答。細分有五。一如來勸問。二爾時會中有菩薩下迦葉請問。三佛贊下如來贊問。四迦葉白佛我無智下迦葉謙問。五諦聽下如來答問。就初段中。先告比丘。后告大眾。比丘所為。故先告之。亦可乘上哀嘆章中。對其言便。是以先告。彼辭不堪高推菩薩。故后告眾。前中有三。一直告令問。二重勸令問。三舉益勸問。良以聖意丁寧故爾。就初告中。佛先勸問。我已修下比丘自誇拒勸不問。汝等莫下佛呵令問。初中佛告汝于戒律有疑問者。正勸令問。得常因中戒學為首。又復戒律比丘所習故勸令問。我當解說許為酬答。令汝心喜彰己善答。比丘拒中我已修學一切諸法本性空者。人解不定。有人釋言。此是佛語。如來道已知法空寂。欲令比丘就之咨問。依六卷經。此比丘語。故彼經中比丘白佛我已修法本性空寂了了通達。比丘道已我于諸法先已通達何須更問。五陰是其一切諸法。比丘觀法但從緣生無有本性。名性空寂。解過始學名了了達。下佛呵中莫謂如來唯修諸法本性空者。如來彰己更有大乘不空之德。明須問也。故經說言。諸佛如來不以得此一無分別法說名為佛。第二告中初佛勸問。汝于戒律有疑可問。下諸比丘謙己不堪。于中有三。一明己無智不堪發問。二譬如老下明己無力不能受持。三
從我今無智已下結己不堪。初中我等無智慧問。正明不堪。所以下釋。如來境界不可思者。明慧難測。智慧分齊名為境界。佛智深廣超出餘人。余心不及故名不思。余言不逮稱曰不議。所有諸定不可思者。明定難測。所演教誨不可思者。明戒難測。亦可初句總明不思。后二是別。別中初證。后一是教。是故已下結己不堪。第二明己無力持中。先喻。后合。喻中有五。一喻自己無能持德。二有一人下喻明如來不應付己。三是時老下喻明自已不應輒受。四而是老下明受者失。五財主行下明付者失。初中如人年百二十。比丘喻己有重煩惱。取老為喻。不取其數。身嬰長病喻有變易。因果未除心好寂止。名寢牀蓆。不堪隨有行化眾生。名不能起。悲願薄少名力虛劣。取滅不遙名命無幾。第二段中一人喻佛。具法稱富。隨感遷化。故言緣事欲至他方。大乘正法喻百斤金。取重為況。不取其數。用付比丘名付老人。作其言下顯委付相。或十年還二十年還。彰還不定。根熟早來不熟晚至。是以言或。令法住持稱佛本化。義言還我。第三段中是時老人即便受者。比丘喻己非分輒受。第四段中諸比丘等無有受法傳化弟子可以付囑。名無繼嗣。無常遷逼說為病篤。滅身歸無稱曰命終。所付之法無人稟行。名皆散失。第五段中此方有感如來複
【現代漢語翻譯】 現代漢語譯本 從我今無智已下，總結自己不堪勝任。最初，我等沒有智慧，不敢發問。正是表明不堪勝任。所以下面解釋。如來的境界不可思議，說明智慧難以測度。智慧的界限名為境界。佛的智慧深廣，超出常人。常人的心無法企及，所以稱為不可思議。常人的言語無法表達，稱作不可言議。所有諸定不可思議，說明禪定難以測度。所演說的教誨不可思議，說明戒律難以測度。也可以第一句總說不可思議，后兩句是分別說明。分別說明中，第一句是證悟，后一句是教誨。因此，下面總結自己不堪勝任。第二部分說明自己沒有能力承擔，先用比喻，後作總結。比喻中有五點：一、比喻自己沒有能力承擔功德；二、『有一人下』比喻說明如來不應該託付給自己；三、『是時老下』比喻說明自己不應該隨便接受；四、『而是老下』說明接受的人會失去；五、『財主行下』說明託付的人會失去。第一點中，『如人年百二十』，比丘比喻自己有很重的煩惱。取年老作為比喻，不取其具體的數字。『身嬰長病』比喻有變易。因果沒有消除，內心喜好寂靜，名為『寢牀蓆』。不堪隨順因緣去教化眾生，名為『不能起』。悲願薄弱，名為『力虛劣』。距離滅度不遠，名為『命無幾』。第二段中，『一人』比喻佛，具備法的稱謂和財富。隨順眾生的根器而遷變教化，所以說『緣事欲至他方』。大乘正法比喻百斤金，取其沉重作為比況，不取其具體的數字。用（正法）託付給比丘，名為『付老人』。『作其言下』，顯示委付之相。『或十年還，二十年還』，彰顯歸還的時間不確定。根機成熟的早來，不成熟的晚到，因此說『或』。令正法住世，稱為佛的本願教化。意思是說，歸還給我。第三段中，『是時老人即便受者』，比丘比喻自己不合身份地隨便接受。第四段中，諸比丘等沒有接受佛法、傳化弟子的能力，可以託付的人，名為『無繼嗣』。無常遷逼，說為『病篤』。滅身歸於空無，稱作『命終』。所託付的佛法沒有人稟受奉行，名為『皆散失』。第五段中，此方有感應，如來再次...
【English Translation】 English version From 'I now lack wisdom' onwards, it concludes that I am incapable. Initially, we lack the intelligence to ask. This precisely indicates inadequacy. Therefore, the following explains. The Tathagata's (如來) (Thus Come One) realm is inconceivable, indicating that wisdom is difficult to fathom. The boundaries of wisdom are called realms. The Buddha's (佛) (Enlightened One) wisdom is profound and vast, surpassing ordinary people. Ordinary people's minds cannot reach it, so it is called inconceivable. Ordinary people's words cannot express it, so it is called inexpressible. All the samadhis (定) (meditative states) are inconceivable, indicating that samadhi is difficult to fathom. The teachings expounded are inconceivable, indicating that precepts are difficult to fathom. Alternatively, the first sentence can generally state inconceivability, and the latter two are specific explanations. Among the specific explanations, the first is realization, and the latter is teaching. Therefore, the following concludes that I am incapable. The second part explains that I do not have the ability to uphold, first using a metaphor, then summarizing. There are five points in the metaphor: first, the metaphor that I do not have the ability to uphold merit; second, 'One person below' metaphorically explains that the Tathagata should not entrust it to me; third, 'When old below' metaphorically explains that I should not casually accept; fourth, 'But old below' explains that the receiver will lose; fifth, 'Wealthy person goes below' explains that the entruster will lose. In the first point, 'Like a person one hundred and twenty years old,' the bhikshu (比丘) (monk) metaphorically represents that I have heavy afflictions. Taking old age as a metaphor, not taking its specific number. 'Body suffering from chronic illness' metaphorically represents change. Cause and effect have not been eliminated, and the heart likes tranquility, called 'sleeping mat.' Unable to follow the conditions to teach sentient beings, called 'unable to rise.' Compassionate vows are weak, called 'weak strength.' Not far from extinction, called 'few lives.' In the second paragraph, 'One person' metaphorically represents the Buddha, possessing the title and wealth of the Dharma (法) (teachings). Changing and teaching according to the roots of sentient beings, so it is said 'due to matters wanting to go to other places.' The Mahayana (大乘) (Great Vehicle) Dharma metaphorically represents a hundred pounds of gold, taking its weight as a comparison, not taking its specific number. Entrusting (the Dharma) to the bhikshu is called 'entrusting to the old man.' 'Making his words below' shows the appearance of entrusting. 'Or return in ten years, return in twenty years' highlights that the time of return is uncertain. Those with mature roots come early, those without mature roots come late, so it is said 'or.' Causing the Dharma to abide in the world is called the Buddha's original vow teaching. The meaning is, return it to me. In the third paragraph, 'When the old man immediately accepts,' the bhikshu metaphorically represents that he casually accepts out of place. In the fourth paragraph, the bhikshus and others do not have the ability to receive the Dharma and transform disciples, people who can be entrusted, called 'no heirs.' Impermanence forces, said to be 'seriously ill.' Extinguishing the body and returning to nothingness is called 'life ends.' The entrusted Dharma has no one to receive and practice, called 'all scattered.' In the fifth paragraph, there is a response in this direction, the Tathagata again...
化。名為行還。本法全滅名債索無所。如是癡下呵以顯過。是故行下結以明失。下次合之。前五句中但合第一第三第四。我等聲聞亦復如是合第一句。雖聞已下合第三句。不能受下合第四句。如彼老下舉喻以帖。上來第二明己無力不能受持。我今無智當何所問。是第三段結己不堪。前兩段中就初以結。第三告中。初佛勸問。次諸比丘高推菩薩。后佛述贊。初中佛告汝今若問能益一切。舉益勸問。是故已下結勸所以。就明比丘推菩薩中。初推菩薩。我等智慧如蚊虻下謙己不堪。時聲聞下謙已默住。初中先喻。次合。后結。喻中有五。與前相似。一喻菩薩有能持德。二亦有人下喻佛應付。三有壯人下喻菩薩應受。四其人遇病命家屬下明受者得。五智者下喻付者得。初中如人年二十五。喻諸菩薩法身充盛。取少為喻。不取其數。智解不邪故曰端正。具眾善法名多財寶。父母妻子眷屬宗親。如維摩說智度為母方便父等。第二段中類前稱亦。有人喻佛。委法菩薩名寄寶物。語其人下顯委付相。義同上釋。第三段中壯人護物如已有者。如己自心所證法也。第四段中菩薩於此感化已周。名為遇病。告傳法人名命家屬。語其所付是諸佛法。名他所有。勸令堅持復聖本化。義言來索悉皆還之。第五段中智者善量喻佛善付。聖複本化名為行
還。先所委法住持如本。義言索物皆得無失。下次合之。文中但合第二第四。合第二中。世尊亦爾合前富人。若以佛法付迦葉等。舉失顯得。反合應付。先明其失。何以下釋。如彼老下舉喻類顯。是故應下彰得異失。正合應付。以諸菩薩善能問下合第四句。先舉其法與前少異。向前喻中明由付后財無損失。今此閤中明諸菩薩能善問答法得久住。言左右耳。如彼壯下舉喻以帖。上來合竟。以是義故菩薩能問結推菩薩。上來仰推菩薩能問。次謙。后默。文顯可知。第三如來述贊之中。先嘆自謙。後述推他。前中善哉正是嘆辭。得無漏心阿羅漢心出其所嘆。不自高舉名無漏心。不著吾我名羅漢心。我亦曾下述上推他。我亦曾念以此二緣應付菩薩令法住者。念諸菩薩能問能答二種因緣。故應付之。亦可曾念付囑聲聞疾滅因緣。付諸菩薩久住因緣應付菩薩。上告比丘。以彼自謙高推菩薩。故下告眾。于中亦三。就初告中先舉五果。下勸問因。果中偏舉壽命辯才。余略不舉。勸問因中。若戒離惡。若歸集善。勸之問也。聖意慇勤故至二三。自下第二迦葉請問。于中粗二。一請由序。第二正請。細分有七。一標列請人。二彰問所由。明由佛力。三請佛求聽。四如來聽許。五蒙聽許問。六慾問承力。第七正問。初言眾中彰其所在。有菩
薩下辯列其人。本是多羅出其生處。姓大迦葉彰其氏族。婆羅門種明其種姓。年在幼稚辯其老少。第二段中明因佛力所以發問。舉此為彰所問契當。第三段中從座起等身業方便。而白口請。第四段中先聽其問。后許為說。第五可知。第六段中。初先彰己智微故承。如來已下明其所對可畏故承。于中初先明佛可畏。是眾會下菩薩可畏。今當已下明己承力。佛可畏中句別有四。一嘆佛德巍巍高勝。二嘆佛眾精純無雜。三嘆佛身。猶如金剛明身堅也。色如琉璃明身凈也。四嘆佛眾智慧深廣。就明菩薩可畏之中。初明菩薩皆成廣德。是大眾前豈敢發問明其可畏。下承力中。初承佛力。后承眾力。第七問中佛前說偈經家序列。何故偈請。偈言巧約。少字之中能攝多義。故以偈請。下列請辭。三門分別。一定問多少。昔來相傳云此偈中三十六問。準法驗答。此中具有四十二問。人復所以言三十六。說共聖行乃至歲星合為一問。眾生大依兩足妙藥。今欲問陰而我無智。不以為問。是故但云三十六矣。彼共聖行乃至歲星四種譬喻。下皆別答。何得為一。若以此等共一云何便為一問。初偈之中雲何得壽金剛不壞。亦應為一。彼得分二。此別何疑。眾生大依兩足妙藥今欲問陰。此等下文皆有別答。何為非問多少如此二彰問差別。問別有六。
一者疑問。亦名請問。如言云何得長壽等。二者求問。如言愿佛開微蜜等。三者難問。如言三乘若無性等。四者責問。如言如其斷疑雲何不定說等。五者贊問。如言眾生大依止等。迦葉欲難。將奪先與而為讚歎。是故雖贊而得為問。六者謙問。如下文言。今欲問蔭我無智等。謙己不堪而起后說。故名謙問。問別如此。三分文辯釋。偈判有二。初問學法。云何得近無上道下問其學行。此云何知。如下大眾問品之末。將答學行。迦葉請云唯愿說是大涅槃中所得功德。判知前法后是學行。學法學行有何差別。而須別問泛論有四。一理事分別。法通理事。行唯在事。二內外分別。法通內外。行德唯內。三三性分別。法通三性。觀三性法皆得起行。行唯在善。此說善行。不論余義。四自他分別。法通自他。他人之行得為己法。己家之行得為他法。行則不爾。彼此各別。今此所論義當後門。彼前學法。外國名為正法實義分。彼後學行。外國名為準法修成分。又前學法外國名為法性虛空分。彼後學行外國名為智慧大海分。此乃依下經文名之。故下文中迦葉自言我無智力能問如來智慧大海法性虛空。名雖有異其義不殊。就學法中。初先對上純陀章中五事報果。問菩提因。云何復示現究竟涅槃下。對前哀嘆章中涅槃之果以問其因。菩提從
【現代漢語翻譯】 現代漢語譯本 一者疑問（Doubt）。也叫做請問（Asking）。例如說：『如何才能長壽』等等。 二者求問（Seeking）。例如說：『希望佛陀開啟微妙秘密』等等。 三者難問（Challenging）。例如說：『三乘如果無自性』等等。 四者責問（Questioning）。例如說：『如果斷疑，為何不定說』等等。 五者贊問（Praising）。例如說：『眾生的大依靠』等等。迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）想要詰難，先給予讚揚，然後再進行提問。因此，雖然是讚揚，但仍然可以作為提問。 六者謙問（Humble）。如下文所說：『現在想要問關於五蘊（skandha，構成個體經驗的要素）的問題，我沒有智慧』等等。謙虛地說自己能力不足，然後才開始後面的陳述。所以叫做謙問。提問的類別就是這樣。 三分文的辨析解釋。偈頌的判斷分為兩部分。首先是問關於學法（learning the Dharma）的問題，『如何才能接近無上道』；下面是問關於學行（learning the practice）的問題。如何知道這一點呢？如下面的《大眾問品》的結尾，將要回答學行的問題時，迦葉（Kāśyapa）請求說：『唯愿佛陀宣說在大涅槃（Mahāparinirvāṇa，偉大的完全涅槃）中所獲得的功德』。由此可以判斷前面是學法，後面是學行。學法和學行有什麼區別，而需要分別提問呢？泛泛而論有四點： 一、理事分別。法（Dharma，佛法）涵蓋理和事，而行（practice）只在於事。 二、內外分別。法涵蓋內外，而行德只在于內在。 三、三性分別。法涵蓋三性（three natures，遍計所執性、依他起性、圓成實性），觀察三性之法都可以發起修行，而行只在于善。這裡說的是善行，不討論其他的意義。 四、自他分別。法涵蓋自他，他人的行為可以作為自己的法，自己家的行為可以作為他人的法，而行則不然，彼此各有區別。現在這裡所討論的意義屬於後面的情況。 前面的學法，在外國叫做正法實義分（section on the true meaning of the true Dharma）。後面的學行，在外國叫做準法修成分（section on cultivating according to the Dharma）。又，前面的學法，在外國叫做法性虛空分（section on the Dharma-nature as empty space）。後面的學行，在外國叫做智慧大海分（section on the ocean of wisdom）。這些都是根據下面的經文來命名的。所以下面的經文中，迦葉（Kāśyapa）自己說：『我沒有智慧的力量，能夠問如來（Tathāgata，如來）智慧的大海，法性的虛空』。名稱雖然不同，但意義沒有差別。就學法中，首先針對前面純陀（Cunda，人名）章中的五事報果，提問菩提（bodhi，覺悟）的因。『如何又示現究竟涅槃』，針對前面哀嘆章中涅槃的果，來提問它的因。菩提從
【English Translation】 English version First, Doubt. Also called Asking. For example, saying: 'How to attain longevity,' etc. Second, Seeking. For example, saying: 'Wishing the Buddha to reveal subtle secrets,' etc. Third, Challenging. For example, saying: 'If the Three Vehicles have no self-nature,' etc. Fourth, Questioning. For example, saying: 'If doubts are severed, why not state it definitively,' etc. Fifth, Praising. For example, saying: 'The great reliance of sentient beings,' etc. Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) intended to challenge, first giving praise and then asking questions. Therefore, although it is praise, it can still be considered a question. Sixth, Humble. As stated in the following text: 'Now I want to ask about the skandhas (skandha, the elements that constitute individual experience), I have no wisdom,' etc. Humbly saying that one's ability is insufficient, and then beginning the subsequent statement. Therefore, it is called a humble question. The categories of questions are like this. Discriminating explanation of the three-part text. The judgment of the verses is divided into two parts. First is asking about learning the Dharma (learning the Dharma), 'How to get close to the unsurpassed path'; below is asking about learning the practice (learning the practice). How do we know this? As in the end of the following 'Assembly Questioning Chapter', when about to answer the question of learning the practice, Kāśyapa (Kāśyapa) requests: 'I only wish the Buddha to proclaim the merits obtained in the Great Nirvana (Mahāparinirvāṇa, the great complete Nirvana)'. From this, it can be judged that the former is learning the Dharma, and the latter is learning the practice. What is the difference between learning the Dharma and learning the practice, that they need to be asked separately? Generally speaking, there are four points: First, the distinction between principle and practice. Dharma (Dharma, the Buddha's teachings) covers both principle and practice, while practice (practice) is only in practice. Second, the distinction between internal and external. Dharma covers both internal and external, while the virtue of practice is only internal. Third, the distinction between the three natures (three natures, parikalpita, paratantra, parinispanna). Observing the Dharma of the three natures can initiate practice, while practice is only in goodness. Here, we are talking about good practice, not discussing other meanings. Fourth, the distinction between self and other. Dharma covers self and other, the actions of others can be regarded as one's own Dharma, and the actions of one's own family can be regarded as the Dharma of others, but practice is not like that, they are different from each other. The meaning discussed here belongs to the latter situation. The previous learning of the Dharma is called in foreign countries the section on the true meaning of the true Dharma. The subsequent learning of the practice is called in foreign countries the section on cultivating according to the Dharma. Also, the previous learning of the Dharma is called in foreign countries the section on the Dharma-nature as empty space. The subsequent learning of the practice is called in foreign countries the section on the ocean of wisdom. These are named according to the following scriptures. Therefore, in the following scriptures, Kāśyapa (Kāśyapa) himself said: 'I do not have the power of wisdom to ask the Tathāgata (Tathāgata, Thus Come One) about the ocean of wisdom, the empty space of Dharma-nature'. Although the names are different, the meanings are not different. Regarding the learning of the Dharma, first, in response to the five matters of retribution in the previous Cunda (Cunda, a personal name) chapter, ask about the cause of bodhi (bodhi, enlightenment). 'How to show ultimate Nirvana again', in response to the fruit of Nirvana in the previous lamentation chapter, ask about its cause. Bodhi from
于生因所生。涅槃由其了因所得。故別為問。前中有二。一教賢聖趣菩提行。謂教聲聞趣大菩提。二從云何未發心下明教凡夫趣菩提行。前中復三。一問隨緣造修之行。二從云何諸調御下問其舍相入證之行。三從云何共聖行下問其證實成果之行。亦名證實起用之行。前問隨緣造修行中。初對五果問其行體。云何得廣大為眾作依下問行所依。初言云何得長壽者。對前長壽問其得因。不問其果。下答慈悲不殺故得。問曰。前說施食故得。今以何故重問其因。釋言。壽命有二種因。一者養因。所謂施食。如世養母。二者生因。所謂慈悲不殺等行。如世生母。前說施食其因未圓。故復問之。余皆同爾。道言云何得金剛身。問其色因。亦不問果。此一云何通問兩事。下答護法因緣故得。復以何因得堅固力。對上力果問其得因。下文之中與身同答。云何于經究竟到岸。問安樂因。此經宗顯常樂之果。常樂之果是經旨趣。名經彼岸。到經彼岸方得安樂。此經彼岸云何得到。下佛答之。受持此經名字功德。便得到之。到之究極說為究竟。愿開微密廣為生說。問辯才因。準六卷經。此問稍隱。六卷經言。菩薩為眾生說法有幾種。下佛答之。能說之德有其四種。自正。正他。能隨問答。善解因緣。所說之法有其三種。法身解脫摩訶波若。將
【現代漢語翻譯】 現代漢語譯本： 『于生因所生』，指的是由生因產生。『涅槃由其了因所得』，指的是涅槃由其了因（指徹底明白事理的因）而獲得。因此特別提出問題。前面部分分為兩部分：一是教導賢聖追求菩提之行，即教導聲聞乘修行者趨向大菩提；二是『從云何未發心下』開始，闡明教導凡夫趨向菩提之行。前一部分又分為三部分：一是詢問隨順因緣而修行的行為；二是『從云何諸調御下』開始，詢問捨棄表相而進入證悟之行；三是『從云何共聖行下』開始，詢問證實所得成果之行，也稱為證實起用之行。 在前面詢問隨順因緣而修行的部分中，首先針對五種果報詢問其行為的本體。『云何得廣大為眾作依下』，詢問行為所依賴的基礎。最初說『云何得長壽者』，是針對前面的長壽果報詢問其獲得的因由，而不是詢問其果報。下面回答說，因為慈悲不殺而獲得。問：前面已經說過因為佈施食物而獲得，現在為什麼又重新詢問其原因？解釋說：壽命有兩種因，一是養因，即佈施食物，如同世俗中的母親養育孩子；二是生因，即慈悲不殺等行為，如同世俗中的母親生育孩子。前面說的佈施食物，其因緣還不圓滿，所以再次詢問。其餘的都與此相同。 道：『云何得金剛身』，詢問其色身的因由，也不詢問其果報。這一句『云何』同時詢問了兩件事。下面回答說，因為護持佛法的因緣而獲得。又以什麼因緣獲得堅固的力量？針對上面的力量果報詢問其獲得的因由。下面的經文中與金剛身一同回答。 『云何于經究竟到岸』，詢問獲得安樂的因由。這部經的宗旨是彰顯常樂的果報，常樂的果報是這部經的主旨和歸宿，稱為經的彼岸。到達經的彼岸才能獲得安樂。這部經的彼岸如何才能到達？下面佛陀回答說，受持這部經的名字和功德，便能到達。到達的最終極狀態稱為究竟。希望您能開啟這微妙深奧的道理，廣泛地為眾生宣說。 詢問辯才的因由。參照六卷本的經文，這個問題稍微隱晦。六卷本的經文說：菩薩為眾生說法有幾種方式？下面佛陀回答說，能說之德有四種：自身端正，使他人端正，能夠隨順提問而回答，善於理解因緣。所說的法有三種：法身（Dharmakaya），解脫（vimoksha），摩訶般若（Mahaprajna）。將
【English Translation】 English version: 'Yu sheng yin suo sheng' refers to being produced by the cause of birth. 'Nirvana you qi liao yin suo de' refers to Nirvana being attained by its complete cause (referring to the cause of thoroughly understanding things). Therefore, the question is specifically raised. The preceding part is divided into two parts: one is to teach the virtuous and sages to pursue the practice of Bodhi, that is, to teach the practitioners of the Sravaka vehicle to move towards the Great Bodhi; the second is 'Cong yun he wei fa xin xia' (From how to not generate the mind below) begins to clarify the teaching of ordinary people to pursue the practice of Bodhi. The former part is further divided into three parts: one is to ask about the practice of cultivating according to conditions; the second is 'Cong yun he zhu tiao yu xia' (From how all the tamers below) begins to ask about the practice of abandoning appearances and entering enlightenment; the third is 'Cong yun he gong sheng xing xia' (From how to share the holy practice below) begins to ask about the practice of confirming the achieved results, also known as the practice of confirming and applying. In the previous part of asking about cultivating according to conditions, first, the nature of the practice is asked in response to the five fruits. 'Yun he de guang da wei zhong zuo yi xia' (How to obtain great reliance for the masses below) asks about the foundation on which the practice relies. The initial statement 'Yun he de chang shou zhe' (How to obtain longevity) is asking about the cause of obtaining longevity in response to the previous fruit of longevity, rather than asking about its fruit. The answer below is that it is obtained through compassion and non-killing. Question: It has been said before that it is obtained through giving food, so why ask about its cause again? The explanation is that there are two causes of life: one is the cause of nourishment, which is giving food, like a mother in the world raising a child; the other is the cause of birth, which is practices such as compassion and non-killing, like a mother in the world giving birth to a child. The previously mentioned giving of food, its cause is not yet complete, so it is asked again. The rest are the same. Tao: 'Yun he de jin gang shen' (How to obtain a diamond body), asking about the cause of its physical body, also not asking about its fruit. This sentence 'Yun he' (How) asks about two things at the same time. The answer below is that it is obtained through the cause of protecting the Dharma. What is the cause of obtaining firm strength? Asking about the cause of obtaining it in response to the above fruit of strength. The following scriptures answer together with the diamond body. 'Yun he yu jing jiu jing dao an' (How to ultimately reach the shore of the scripture), asking about the cause of obtaining peace and happiness. The purpose of this scripture is to highlight the fruit of constant joy, the fruit of constant joy is the main theme and destination of this scripture, called the other shore of the scripture. Only by reaching the other shore of the scripture can one obtain peace and happiness. How can one reach the other shore of this scripture? The Buddha answers below that by receiving and upholding the name and merit of this scripture, one can reach it. The ultimate state of reaching is called ultimate. I hope you can open up this subtle and profound principle and widely preach it to all beings. Asking about the cause of eloquence. Referring to the six-volume version of the scripture, this question is slightly obscure. The six-volume version of the scripture says: How many ways are there for Bodhisattvas to preach the Dharma to sentient beings? The Buddha answers below that there are four virtues of being able to speak: being upright oneself, making others upright, being able to answer according to questions, and being good at understanding causes and conditions. There are three kinds of Dharma spoken: Dharmakaya (法身), vimoksha (解脫), Mahaprajna (摩訶般若). Will
彼驗此。此問略少。若具應言愿佛開微密菩薩依此法廣為眾生說。故下文中佛開三事令菩薩說。由為他說故得辯才。上問行體。下問所依。于中兩偈。初之一偈正問所依。云何得廣大為眾作依止。人雖實非諸佛羅漢。而能化益與佛羅漢化功等者。我等依之。下答四依。是其人也。后之一偈問所不依。云何知魔為眾留難。問其邪人。邪人濫聖故問舍之。佛說魔說云何別知。問其邪法。邪法濫正故問舍之。下佛具辯。
上來第一問其隨緣造修之行。下問舍相入證之行。于中先問入證行體。云何菩薩能見已下問證所依。與前相似。問證體中差別有三。一尋相趣實。二辯邪歸正。三舍相入證。云何調御心喜說諦。尋相趣實。諸調是佛無作四諦。說稱佛心。名心喜說。此義云何。下佛廣辯。何者是其不喜說諦而言喜說。有作四諦隨情局說。非盡道理。不暢聖意。名不喜說。辯諦何為。諦是法相。藏是法實。為證其實故須辯相。正善具成演說四倒。辯邪歸正。呼佛以為正善具成。請說四倒。亦可正善具成就者。舉問所為。我等欲得正善具成愿說四倒。令我舍離成彼正善。云何作善大仙今說。是其第三舍相入證。云何作善正是問辭。問意云何。釋有三義。一據修為問。凡夫二乘皆作善業不得菩提。菩薩云何修作善業能得菩提。
此乃問行以求其理。下佛答之。舍離有無趣入中道。如是修善便得菩提。二對果為問。若使當來有果可得。可須修善。若無所得。云何作善。下佛答之。眾生有性當必得果。如子在胎定生不久。但當修善。三望理為問。我今不知所趣入處云何作善。與下文中不知三寶處云何作無我其言相似。下佛答之。有如來藏可以趣入。宜作善業。唯愿仙說請佛酬答。如來長壽故名大仙。上來問其入證行體。下問所依。所依有二。一明見性必由依經二明解經必由解字。云何菩薩見難見性。問初義也。性既難見。菩薩何因能得見之。下答依經所以能見。云何解滿及以半字。問后義也。字之半滿備有多義。下佛為辯。故令得解。云何諸調至此。第二問其舍相入證之行。自下第三問其證實成果之行。亦名證實起用之行。于中明佛身口意行。云何共聖至迦鄰提。問佛意業。名佛為聖。佛所成行名為聖行。諸佛如來得大涅槃不捨世間。不捨世間而入涅槃。無常共常。常共無常。乃至苦樂我無我等類亦同爾。故名為共。此相云何。下以喻顯。如娑羅鳥及迦鄰提游止共俱不相舍離。日月及星此三喻佛身口二業。下皆別答。偈初至此。大段第一問其教聖趣菩提行。下問教凡趣菩提行。于中有二。一明法力得菩提義。二從云何觀三寶下明其修力得菩提義
【現代漢語翻譯】 現代漢語譯本： 這是提問修行以尋求真理。下面是佛陀的回答。捨棄有和無，趨入中道。像這樣修行善業，便能證得菩提（bodhi，覺悟）。 第二個問題是關於果報的。如果將來有果報可以獲得，就需要修行善業。如果沒有什麼可以獲得，為何還要行善？下面是佛陀的回答。眾生具有佛性，必定會得到果報。就像胎兒在母胎中，不久后必定會出生。所以應當修行善業。 第三個問題是關於道理的。我現在不知道應當趨向何處，如何行善？這與下文中『不知道三寶（triratna，佛法僧）在哪裡，如何修無我』的提問相似。下面是佛陀的回答。有如來藏（tathagatagarbha，佛性）可以趨向，應該修作善業。只希望您能宣說，請佛陀回答。如來（tathagata，佛陀的稱號）長壽，所以被稱為大仙。 上面是提問關於入證的修行本體。下面是提問所依。所依有兩個方面：一是明白見性必須依靠經典，二是明白理解經典必須依靠理解文字。『菩薩如何才能見到難以見到的佛性？』這是提問的第一個含義。佛性既然難以見到，菩薩因何能夠見到它？下面回答說，依靠經典所以能夠見到。 『如何理解圓滿字和半字？』這是提問的第二個含義。字的半滿包含多種含義。下面佛陀會加以辨析，使人得以理解。『各種調伏（指修行方法）如何才能達到這個境界？』 第二個問題是關於捨棄表相而入證的修行。從下面開始，第三個問題是關於證實成果的修行，也稱為證實起用的修行。其中闡明佛陀的身口意行。『如何與聖者們一同到達迦鄰提（Kalindi，地名）？』這是提問佛陀的意業。稱佛陀為聖者，佛陀所成就的修行稱為聖行。諸佛如來（tathagata，佛陀的稱號）證得大涅槃（nirvana，寂滅）后，並不捨棄世間。不捨棄世間而進入涅槃，無常與常，常與無常，乃至苦與樂，我與無我等等，也都是如此，所以稱為『共』。這種相狀是怎樣的？下面用比喻來顯明。如同娑羅鳥和迦鄰提（Kalindi，地名），一同游止而不相舍離。日月和星辰這三個比喻佛陀的身口二業。下面分別回答。偈頌到此為止。 大段的第一部分是提問關於教導聖者趨向菩提（bodhi，覺悟）的修行。下面是提問關於教導凡夫趨向菩提（bodhi，覺悟）的修行。其中有兩個方面：一是闡明法力獲得菩提（bodhi，覺悟）的意義，二是從『如何觀察三寶（triratna，佛法僧）』開始，闡明依靠修行力量獲得菩提（bodhi，覺悟）的意義。
【English Translation】 English version: This is asking about practice to seek its principle. The following is the Buddha's answer. Abandoning existence and non-existence, enter the Middle Way. Cultivating good deeds in this way will lead to the attainment of Bodhi (bodhi, enlightenment). The second question concerns the consequences. If there are consequences to be gained in the future, then it is necessary to cultivate good deeds. If there is nothing to be gained, why do good deeds? The following is the Buddha's answer. Sentient beings have Buddha-nature and will surely attain consequences. Just like a fetus in the womb, it will surely be born soon. Therefore, one should cultivate good deeds. The third question concerns the principle. I do not know where to go now, how to do good deeds? This is similar to the question in the following text, 'If I do not know where the Three Jewels (triratna, Buddha, Dharma, Sangha) are, how can I cultivate non-self?' The following is the Buddha's answer. There is the Tathagatagarbha (tathagatagarbha, Buddha-nature) to go to, one should cultivate good deeds. I only hope that you can explain, please the Buddha answer. The Tathagata (tathagata, title of the Buddha) is long-lived, so he is called the Great Immortal. The above is asking about the essence of the practice of entering into realization. The following is asking about what to rely on. There are two aspects to what to rely on: first, understanding the nature of seeing requires relying on the scriptures; second, understanding the scriptures requires understanding the words. 'How can a Bodhisattva see the difficult-to-see nature?' This is the first meaning of the question. Since Buddha-nature is difficult to see, how can a Bodhisattva see it? The following answers that it is because of relying on the scriptures that one can see it. 'How to understand the full and half letters?' This is the second meaning of the question. The half and full of letters contain many meanings. The following Buddha will distinguish them so that people can understand. 'How can all the disciplines (referring to the methods of practice) reach this state?' The second question is about the practice of abandoning appearances and entering into realization. From below, the third question is about the practice of confirming the results, also known as the practice of confirming the use. It clarifies the Buddha's actions of body, speech, and mind. 'How to reach Kalindi (Kalindi, place name) together with the saints?' This is asking about the Buddha's mind-karma. Calling the Buddha a saint, the practice achieved by the Buddha is called saintly practice. The Buddhas and Tathagatas (tathagata, title of the Buddha), after attaining great Nirvana (nirvana, extinction), do not abandon the world. Not abandoning the world and entering Nirvana, impermanence and permanence, permanence and impermanence, and even suffering and happiness, self and non-self, etc., are all the same, so it is called 'together'. What is this appearance like? The following uses a metaphor to illustrate. Like the Salara bird and Kalindi (Kalindi, place name), they travel and stop together without abandoning each other. The sun, moon, and stars, these three metaphors are the Buddha's actions of body and speech. The following answers separately. The verses end here. The first part of the major section is asking about the practice of teaching saints to go to Bodhi (bodhi, enlightenment). The following is asking about the practice of teaching ordinary people to go to Bodhi (bodhi, enlightenment). There are two aspects to it: first, it clarifies the meaning of obtaining Bodhi (bodhi, enlightenment) through the power of Dharma; second, starting from 'How to observe the Three Jewels (triratna, Buddha, Dharma, Sangha)', it clarifies the meaning of obtaining Bodhi (bodhi, enlightenment) by relying on the power of practice.
。前中有三。一明法力資人發心。二于大眾得無畏下明其法力資人成行。三生死下明其法力資人得果。初問云何未發心人令使發心得為菩薩。下答此經入于眾生心毛孔中。令滅重罪故使發心。第二法力資成行中。云何于眾而得無畏如金無過。明法資成滅罪之行。一闡提等謗法罪人名為大眾。云何于中獨得無畏。如世間金無能說其瑕穢之過。下答依經懺滅諸罪。令諸罪業至無至處。故得無畏如金無過。云何處濁不污已下明法資成滅煩惱行。云何處濁不污如華。就人為問。濁有五種。今此且論煩惱見濁。云何令向發心菩薩處此濁中不污如華。下答由經故得不污。云何處煩惱煩惱不染如醫療病不為病污。就法為問。經法雲何有染不染。不能令人滅除煩惱污經勢力。故名為染。如世醫師治病不差污其醫道。
若能令人滅除煩惱不污經力。故名不染。如世醫師治病皆差不污醫道。故今問之。云何是經處惱不染如醫不污。下答此經能滅眾生一切煩惱如醫差病。故得不染。第三法力得果之中。初問云何作船師者。問化他德。下答如來得涅槃船。故能濟渡為大船師。云何捨生死如蛇脫皮。問自利德。下答如來滅而常存。故得如蛇脫皮不死。分別有二。一據修入辨舍妄契實。如蛇不死。二就息化歸真以釋滅應歸真。如蛇不死。上來
第一明其法力得菩提義。自下第二明其修力得菩提義。于中亦三。一明觀解。二云何菩薩得不壞下依解起行。三示多頭下明依行得果。初中約就三寶佛性以明觀解。初言云何觀三寶者。約就三寶問其觀解。所觀三寶隨緣不定。如天意樹隨天意轉。此觀云何。下佛答之。化隨物變而實常存。三乘無性云何說等。約就佛性明其觀解。于中初先當法正難。難意如何。三乘之人若無別性。云何而得別說三乘。別說三乘。明知三乘各別有性。如樂未生云何名樂。約喻類徴。如樂未生不可名樂。樂受生已方得名樂。三乘亦爾要有三性。故得說三。下佛答之。明三乘人同一佛性更無別性。無別性故無別三乘。故下文言世若無佛非無二乘得二涅槃。一切世間唯一佛乘。是故無別二乘涅槃。以無別故二乘之人終必同得一大涅槃。次明起行。云何菩薩得不壞眾。問其自行。自行成就同諸菩薩不可乖異。名不壞眾。故下文言菩薩勤加精進護法所得眷屬不可破壞。云何為盲作眼目導。問利他行。亦可此二同問利他。得不壞眾是攝人行。由勤護法人皆樂從故不可壞。為盲作導是開化行。下明得果。初言云何示多頭者。隨類異說。云何說者增如目初。隨機漸說。此文顛倒而復不足。若正應言云何說者增如初月。若具應言云何說者增長眾生如世父母教
【現代漢語翻譯】 現代漢語譯本 第一部分闡明通過理解佛法的力量獲得菩提（覺悟）的意義。第二部分闡明通過修行獲得菩提的意義。這部分又分為三個方面：一是闡明觀解（觀想和理解），二是『云何菩薩得不壞下』（菩薩如何獲得不壞的功德）以下，闡述依解起行（依據理解而修行），三是『示多頭下』（顯示多頭）以下，闡明依據修行獲得果報。首先，在觀解部分，通過三寶（佛、法、僧）和佛性來闡明觀想和理解。一開始說『云何觀三寶者』（如何觀想三寶），是就三寶來提問關於觀想和理解的問題。所觀想的三寶隨著因緣而變化不定，就像天意樹隨著天意而轉變。這種觀想是怎樣的呢？下面佛陀回答說，化身隨著事物變化而變化，但實性常存。『三乘無性云何說等』（三乘沒有自性，如何分別解說呢），是就佛性來闡明觀想和理解。其中，首先是當法正難（以正法來提問）。提問的意圖是什麼呢？三乘（聲聞乘、緣覺乘、菩薩乘）之人如果沒有各自的自性，如何能夠分別解說三乘呢？分別解說三乘，明顯可知三乘各自具有不同的自性，就像快樂沒有產生時，如何能稱之為快樂呢？用比喻來類比，就像快樂沒有產生時，不能稱之為快樂，快樂感受產生后才能稱之為快樂。三乘也是這樣，必須要有三種自性，才能解說三乘。下面佛陀回答說，闡明三乘之人具有相同的佛性，沒有其他的自性。因為沒有其他的自性，所以沒有分別的三乘。所以下文說『世若無佛非無二乘得二涅槃』（如果世間沒有佛，並非沒有二乘獲得二種涅槃），一切世間只有一佛乘。因此，沒有分別的二乘涅槃。因為沒有分別，所以二乘之人最終必定共同獲得一大涅槃。其次，闡明起行（開始修行）。『云何菩薩得不壞眾』（菩薩如何獲得不壞的眷屬），是提問關於菩薩的自行（自身修行）。自身修行成就與諸位菩薩相同，不可違背差異，稱為不壞眾。所以下文說『菩薩勤加精進護法所得眷屬不可破壞』（菩薩勤奮精進地守護正法所獲得的眷屬是不可破壞的）。『云何為盲作眼目導』（如何為盲人做眼睛和引導），是提問利他行（利益他人的行為）。也可以將這兩個問題都看作是提問利他。『得不壞眾』是攝人行（攝受眾生的行為），因為勤奮守護正法，人們都樂於跟隨，所以不可破壞。『為盲作導』是開化行（開啟教化眾生的行為）。下面闡明得果（獲得果報）。一開始說『云何示多頭者』（如何顯示多頭），是隨著種類不同而異說。『云何說者增如目初』（如何解說增長就像剛開始的眼睛），是隨機漸說（隨著根機逐漸解說）。這段文字顛倒而且不完整。如果正確地說，應該是『云何說者增如初月』（如何解說增長就像初生的月亮）。如果完整地說，應該是『云何說者增長眾生如世父母教』（如何解說增長眾生就像世間的父母教導）。
【English Translation】 English version The first part clarifies the meaning of attaining Bodhi (enlightenment) through understanding the power of the Dharma. The second part clarifies the meaning of attaining Bodhi through the power of practice. This part is further divided into three aspects: first, clarifying 'guan jie' (contemplation and understanding); second, 'Yun He Pusa De Bu Huai Xia' (How does a Bodhisattva attain indestructible merits) below, elaborating on 'yi jie qi xing' (practicing based on understanding); third, 'Shi Duo Tou Xia' (Showing Many Heads) below, clarifying the attainment of karmic retribution based on practice. First, in the contemplation and understanding section, contemplation and understanding are clarified through the Three Jewels (Buddha, Dharma, Sangha) and Buddha-nature. Initially, 'Yun He Guan San Bao Zhe' (How to contemplate the Three Jewels) is asking about contemplation and understanding regarding the Three Jewels. The Three Jewels contemplated vary and are uncertain depending on conditions, just like the 'Tian Yi Shu' (Tree of Heavenly Intent) changes according to heavenly intent. What is this contemplation like? Below, the Buddha answers that the manifestation changes with things, but the true nature always exists. 'San Cheng Wu Xing Yun He Shuo Deng' (The Three Vehicles have no self-nature, how can they be explained separately), clarifies contemplation and understanding regarding Buddha-nature. Among them, the first is 'Dang Fa Zheng Nan' (questioning with the correct Dharma). What is the intention of the question? If people of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) do not have their own self-nature, how can they separately explain the Three Vehicles? Separately explaining the Three Vehicles clearly shows that the Three Vehicles each have different self-natures, just like when happiness has not yet arisen, how can it be called happiness? Using a metaphor to compare, just like when happiness has not yet arisen, it cannot be called happiness; only when the feeling of happiness arises can it be called happiness. The Three Vehicles are also like this; there must be three self-natures to explain the Three Vehicles. Below, the Buddha answers, clarifying that people of the Three Vehicles have the same Buddha-nature and no other self-nature. Because there is no other self-nature, there are no separate Three Vehicles. Therefore, the following text says, 'Shi Ruo Wu Fo Fei Wu Er Cheng De Er Niepan' (If there is no Buddha in the world, it does not mean that the Two Vehicles do not attain two kinds of Nirvana), all the world has only one Buddha Vehicle. Therefore, there is no separate Two Vehicle Nirvana. Because there is no separation, people of the Two Vehicles will eventually attain one great Nirvana together. Secondly, clarifying 'qi xing' (starting practice). 'Yun He Pusa De Bu Huai Zhong' (How does a Bodhisattva attain indestructible followers) is asking about the Bodhisattva's own practice. The achievement of one's own practice is the same as that of all Bodhisattvas, and there should be no deviation or difference, which is called 'Bu Huai Zhong' (Indestructible Assembly). Therefore, the following text says, 'Pusa Qin Jia Jing Jin Hu Fa Suo De Juan Shu Bu Ke Po Huai' (The followers obtained by a Bodhisattva diligently protecting the Dharma cannot be destroyed). 'Yun He Wei Mang Zuo Yan Mu Dao' (How to be eyes and guidance for the blind) is asking about altruistic practice. These two questions can also be regarded as asking about altruism. 'De Bu Huai Zhong' is 'She Ren Xing' (the act of gathering people), because diligently protecting the Dharma, people are happy to follow, so it cannot be destroyed. 'Wei Mang Zuo Dao' is 'Kai Hua Xing' (the act of enlightening and transforming beings). Below, clarifying 'de guo' (attaining the result). Initially, 'Yun He Shi Duo Tou Zhe' (How to show many heads) is speaking differently according to different kinds. 'Yun He Shuo Zhe Zeng Ru Mu Chu' (How to explain growth like the beginning of the eyes) is 'Sui Ji Jian Shuo' (gradually explaining according to the capacity of beings). This passage is inverted and incomplete. If it is correct to say, it should be 'Yun He Shuo Zhe Zeng Ru Chu Yue' (How to explain growth like the new moon). If it is complete to say, it should be 'Yun He Shuo Zhe Zeng Zhang Zhong Sheng Ru Shi Fu Mu Jiao' (How to explain growth of beings like worldly parents teaching).
于初生十六月兒。準答應爾。小兒初生十六月時言語不正。父母為教先同其言后教正語。佛亦如是。先隨眾生說小乘法。后為說大。故今問之。偈初至此。對上五果問菩提因。自下對上涅槃之果以問其因。于中七問。初言云何復示涅槃。標問其果。為欲簡上菩提之因。故須問之。問意如何。如來今者究竟入於盡滅涅槃。云何復得示現世間。下答如來終不畢竟入于涅槃。故常示現在於世間。此常示現即是諸佛善有涅槃。下對此果以問其因。于中六問。前三問其證道行因。即是自利。后三問其教道行因。即是利他。問證行中。云何勇進示人天道。正問證體。此文不足。若具應言云何勇者示於人天及諸魔梵沙門等道。此乃名佛為勇進者。佛大勇猛最精進故。愿示人等出世正道令得涅槃。下佛示之。觀察三寶常住同真。我性佛性無二無別。是其正道。下次問其得證利益。云何知性而受法樂。問其證法得樂之益。云何菩薩離一切病。問其證法除障之益。下問教行。于中迦葉問教權實。知之求果。云何說密。問教權實。此言略少。若具應言云何說密及不秘密。權教隱實名為秘密。實教顯了名不秘密。云何畢竟及不畢竟。問其教旨。深名畢竟。淺不畢竟。如其斷疑雲何不定。總就前二徴責說意。餘人有疑。可不定說。佛已斷疑。今以
【現代漢語翻譯】 現代漢語譯本 對於剛出生十六個月的嬰兒，可以允許他含糊不清地說話。小兒剛出生十六個月時，說話不清楚，父母會先模仿他的話，然後再教他正確的語言。佛也是這樣，先順應眾生的根器說小乘法，之後才為他們說大乘法。所以現在才問這些問題。偈頌開始到這裡，是針對前面的五種菩提之因，來詢問涅槃之果。從下面開始，是針對前面的涅槃之果，來詢問其原因。其中有七個問題。第一個問題說『云何復示涅槃』（如何再次示現涅槃），是標明要詢問涅槃之果。爲了區別於前面的菩提之因，所以需要詢問。問題的意思是，如來現在已經究竟進入了寂滅涅槃，為什麼又能再次示現在世間呢？下面的回答是，如來終究不會完全進入涅槃，所以常常示現在世間。這種常常示現，就是諸佛的善有涅槃。下面針對這個涅槃之果，來詢問其原因，其中有六個問題。前三個問題是詢問證道之行因，也就是自利。后三個問題是詢問教道之行因，也就是利他。詢問證行方面，『云何勇進示人天道』（如何勇猛精進地示現人天之道），是直接詢問證悟的本體。這段文字不夠完整，如果完整的話，應該說『云何勇者示於人天及諸魔梵沙門等道』（如何以勇者的身份，向人天以及諸魔、梵天、沙門等示現道）。這樣才能稱佛為勇猛精進者，因為佛大勇猛，最精進。希望佛能向人等示現出世的正道，使他們能夠得到涅槃。下面佛會進行開示，觀察三寶常住，體性相同，我的自性與佛的佛性沒有二樣分別，這就是正道。下面接著詢問證悟的利益，『云何知性而受法樂』（如何了知自性而享受法樂），是詢問證悟佛法，獲得快樂的利益。『云何菩薩離一切病』（如何使菩薩遠離一切疾病），是詢問證悟佛法，消除業障的利益。下面詢問教化之行，其中迦葉詢問教法的權巧和真實，瞭解這些是爲了求得結果。『云何說密』（如何說秘密），是詢問教法的權巧和真實。這句話比較簡略，如果完整的話，應該說『云何說密及不秘密』（如何說秘密和不秘密）。權巧的教法隱藏真實，稱為秘密；真實的教法顯露明白，稱為不秘密。『云何畢竟及不畢竟』（如何是究竟，如何是不究竟），是詢問教法的宗旨。深刻的稱為究竟，淺顯的不稱為究竟。至於斷除疑惑，『云何不定』（為什麼不確定），是總括前面兩種說法，來責問說法的意圖。其他人可能有疑惑，所以可以不確定地說。佛已經斷除了疑惑，現在以...
【English Translation】 English version Regarding a sixteen-month-old infant, it is permissible to allow them to speak unclearly. When a young child is sixteen months old and their speech is not clear, parents will first imitate their speech and then teach them the correct language. The Buddha is also like this, first speaking the Small Vehicle (Hinayana) teachings in accordance with the capacities of sentient beings, and then speaking the Great Vehicle (Mahayana) teachings for them. Therefore, these questions are being asked now. The verse begins here, questioning the fruit of Nirvana based on the previous five causes of Bodhi. From below, it questions the causes based on the previous fruit of Nirvana. There are seven questions in total. The first question, 'How can Nirvana be shown again?' indicates the inquiry about the fruit of Nirvana. To distinguish it from the previous causes of Bodhi, it is necessary to ask. The meaning of the question is, since the Tathagata has now ultimately entered into extinction Nirvana, why can they appear again in the world? The answer below is that the Tathagata will ultimately not completely enter Nirvana, so they often appear in the world. This constant appearance is the virtuous existence of Nirvana of all Buddhas. Below, based on this fruit of Nirvana, it asks about its causes, with six questions in total. The first three questions inquire about the causes of the path of realization, which is self-benefit. The last three questions inquire about the causes of the path of teaching, which is benefiting others. Inquiring about the path of realization, 'How does one advance courageously to show the path to humans and gods?' directly asks about the essence of enlightenment. This passage is not complete; if it were complete, it should say, 'How does one, as a courageous one, show the path to humans, gods, and all demons, Brahmas, and ascetics?' Only then can the Buddha be called a courageous and diligent one, because the Buddha is greatly courageous and most diligent. It is hoped that the Buddha can show the correct path of transcendence to humans and others, so that they can attain Nirvana. Below, the Buddha will give instructions, observing that the Three Jewels are permanent, with the same nature, and that my self-nature and the Buddha's Buddha-nature are not different or separate; this is the correct path. Next, inquiring about the benefits of realization, 'How does one know the nature and enjoy the joy of Dharma?' asks about the benefits of realizing the Dharma and obtaining happiness. 'How do Bodhisattvas leave all illnesses?' asks about the benefits of realizing the Dharma and eliminating obstacles. Below, inquiring about the practice of teaching, Kashyapa asks about the expedient and true teachings, understanding these in order to seek the result. 'How to speak of the secret?' asks about the expedient and true teachings. This sentence is relatively brief; if it were complete, it should say, 'How to speak of the secret and the non-secret?' The expedient teaching hides the truth and is called secret; the true teaching reveals it clearly and is called non-secret. 'How is it ultimate and not ultimate?' asks about the purpose of the teachings. The profound is called ultimate, and the shallow is not called ultimate. As for dispelling doubts, 'Why is it uncertain?' is to summarize the previous two statements and question the intention of the teaching. Others may have doubts, so it can be said uncertainly. The Buddha has already dispelled doubts, and now with...
何故作不定說。下答化人不同故爾。偈初至此明其學法。下明學行。于中有三。一明隨緣造修之行。二一切法中有樂性下明其舍相入證之行。三眾生大依下明其證實成果之行。亦名證實起用之行。三中初二明諸賢聖所修之行。后一明佛化凡夫行。問曰。向前學法之中菩提涅槃兩因別因。此學行中何故不爾。釋言。辯法理須離廣。理須委具。故前別問。依法成行。成行不異。所以合說。互從皆得。初造修中。五行世間。十德出世。初言云何近無上道。問世間行。出世真德是無上道。地前所行親成彼德。故名為近。此相云何。我今請下問出世行。我請如來自宣己心。為菩薩故彰請所為。愿說甚深微妙諸佛正明所請。地上真德契實名深。離相稱妙。十德非一名為諸行。愿佛說之。因修入證。下次問之。一切法中悉有樂性。舉其所證。五陰是法。凡聖五陰同有佛性。故言一切悉有樂性。亦有常性我凈性等。今旦明樂。人多好故。唯愿仙下請佛宣說。請為何義。為欲證入。然此文中單問所證。不問能證。至下將答。師子具問。彼言云何為佛性等。問其所證。佛住何法見性了等。問其能證。準彼類此理亦應齊。直以偈迮略不具問。因證成果。證寂起用。下次問之。眾生大依問佛身業。兩足妙藥問佛口業。今欲問陰我無智等問佛意業
。亦可初句辯明如來人為物依。為令闡提于佛生信。第二彰佛法為妙藥。為令闡提于佛教法舍謗生信。第三彰佛智德淵深所知獨絕。為令闡提于佛義法仰推成信。初言眾生大依止者。是其贊問。讚歎如來能為物依。迦葉欲難將奪先與。故先讚歎。是故雖贊而名為問。迦葉是中何不即難。釋言不得。下舉善星難佛無慈無大方便非物依止。難辭極廣。若此為難。言則繁多。不成偈義。故贊便罷。兩足妙藥亦是贊問。贊佛所說能為妙藥。迦葉欲難將奪先與。故先讚歎。是故雖嘆而名為問。迦葉此中何不即難。此亦不得。下舉二十一對諍論。難佛所說非是妙藥。若此為難。難辭繁廣。不成偈頌。故嘆便罷。今欲問陰我無智等。是其謙問。謙己不知而起后說。故得為問。令欲問陰自宣己心。下說五陰有其二種。一佛性五陰。二法相五陰。就佛性中有善不善。佛果五陰。法相陰中有因有果。故名諸陰。我無智下彰此諸陰唯佛所知餘人不測。故下如來答此問時。名為如來隨自意語。于中初明自己不知。次明精進菩薩不知。迦葉自身住第十地。當應名彼十地滿心以為精進諸菩薩也。以彼學窮趣佛無間。故曰精進。如是深下明唯佛知。如是等深牒前諸陰。獨佛能知故曰佛境。道此語者。為彰法深唯佛獨知。令人仰推舍謗成信。自下第三如
【現代漢語翻譯】 現代漢語譯本 也可以一開始就辨明如來是人為的還是事物所依的。這是爲了讓斷善根者對佛產生信心。 第二句彰顯佛法是妙藥。這是爲了讓斷善根者對佛教法捨棄誹謗，產生信心。 第三句彰顯佛的智慧深遠，所知獨特。這是爲了讓斷善根者對佛的義理和教法仰慕推崇，從而產生信心。 一開始說『眾生大依止』，這是讚歎和提問。讚歎如來能成為眾生的依靠。迦葉想要辯駁，先給予讚揚，所以先讚歎。因此，雖然是讚歎，但名為提問。迦葉為什麼不立即辯駁呢？解釋說，不能。下面舉善星比丘誹謗佛沒有慈悲，沒有大方便，不是眾生的依靠。辯駁的言辭非常廣泛。如果以此為難，言辭就會繁多，不成偈頌的意義。所以讚歎就停止了。 『兩足妙藥』也是讚歎和提問。讚歎佛所說能成為妙藥。迦葉想要辯駁，先給予讚揚，所以先讚歎。因此，雖然是讚歎，但名為提問。迦葉為什麼不立即辯駁呢？這裡也不能。下面舉二十一對諍論，誹謗佛所說不是妙藥。如果以此為難，辯駁的言辭繁多，不成偈頌。所以讚歎就停止了。 現在想要問陰、我、無智等，這是謙虛的提問。謙虛地說自己不知道，然後才開始後面的敘述，所以可以稱為提問。爲了想要問陰，先宣說自己的心意。下面說五陰有兩種：一是佛性的五陰，二是法相的五陰。就佛性而言，有善有不善，是佛果的五陰。法相的陰有因有果，所以稱為諸陰。『我無智』以下，彰顯這些陰只有佛才能知道，其他人無法測度。所以下面如來回答這個問題時，稱為如來隨自己的意語。其中先說明自己不知道，其次說明精進的菩薩也不知道。迦葉自身住在第十地，應當稱他們為十地滿心的精進菩薩。因為他們學到了窮盡，趨向佛果沒有間隔，所以說精進。『如是深』以下，說明只有佛知道。『如是等深』，重複前面的諸陰，只有佛才能知道，所以說是佛的境界。說這句話，是爲了彰顯佛法深奧，只有佛才能知道，讓人仰慕推崇，捨棄誹謗，從而產生信心。從下面第三點開始
【English Translation】 English version It is also possible to initially clarify whether the Tathagata (如來) [Thus Come One, Buddha] is a human-made entity or something that beings rely on. This is to inspire faith in the Buddha among those who have severed their roots of goodness (Icchantika 闡提 [those who lack the potential for enlightenment]). The second verse highlights that the Buddha's Dharma (佛法) [Buddha's teachings] is a wonderful medicine. This is to encourage those who have severed their roots of goodness to abandon slander and develop faith in the Buddha's teachings. The third verse emphasizes the profound depth of the Buddha's wisdom and the uniqueness of his knowledge. This is to inspire those who have severed their roots of goodness to admire and revere the Buddha's principles and teachings, thereby fostering faith. The initial statement, 'Great reliance of sentient beings,' is both praise and a question. It praises the Tathagata's ability to be a refuge for sentient beings. Kashyapa (迦葉) [one of the principal disciples of the Buddha] intends to debate, but first offers praise, hence the initial commendation. Therefore, although it is praise, it is framed as a question. Why doesn't Kashyapa immediately debate? The explanation is that he cannot. Below, the example of Sunakshatra (善星) [a former attendant of the Buddha who later became a critic] is cited, who slandered the Buddha for lacking compassion and great skillful means, and for not being a refuge for beings. The arguments are extensive. If this were the basis for debate, the arguments would be numerous and would not fit the meaning of a verse. Therefore, the praise is discontinued. 'Wonderful medicine for the two-legged' is also praise and a question. It praises the Buddha's teachings as a wonderful medicine. Kashyapa intends to debate, but first offers praise, hence the initial commendation. Therefore, although it is praise, it is framed as a question. Why doesn't Kashyapa immediately debate here? Again, he cannot. Below, twenty-one pairs of contentions are cited, slandering the Buddha's teachings as not being a wonderful medicine. If this were the basis for debate, the arguments would be numerous and would not fit the form of a verse. Therefore, the praise is discontinued. Now, the desire to inquire about the skandhas (陰) [aggregates of existence], the self (我), and lack of wisdom (無智) is a humble inquiry. Humbly stating one's lack of knowledge before proceeding with the subsequent discourse allows it to be considered a question. To inquire about the skandhas, one first declares one's intentions. Below, it is stated that there are two types of skandhas: the skandhas of Buddha-nature and the skandhas of Dharma characteristics. In terms of Buddha-nature, there are both wholesome and unwholesome aspects, representing the skandhas of the Buddha's fruition. The skandhas of Dharma characteristics have cause and effect, hence they are called the skandhas. From 'I have no wisdom' onwards, it is emphasized that these skandhas are known only to the Buddha, and others cannot fathom them. Therefore, when the Tathagata answers this question below, it is called the Tathagata speaking according to his own intention. Initially, it is stated that one does not know, and secondly, it is stated that even diligent Bodhisattvas (菩薩) [enlightenment beings] do not know. Kashyapa himself resides in the tenth Bhumi (地) [stage of the Bodhisattva path], and they should be called diligent Bodhisattvas with a full mind of the tenth Bhumi. Because they have learned exhaustively and are approaching Buddhahood without interruption, they are called diligent. From 'Such depth' onwards, it is stated that only the Buddha knows. 'Such depth, etc.' repeats the preceding skandhas, which only the Buddha can know, hence it is called the Buddha's realm. Saying this is to emphasize the profundity of the Dharma, which only the Buddha knows, leading people to admire and revere, abandon slander, and thereby develop faith. From the third point below
來贊問。善哉總嘆。下別嘆之。別中有三。一嘆所問上同如來。二嘆所問中等菩薩。三嘆所問下益眾生。就初嘆中。初明迦葉智未同佛。后彰迦葉問等如來。所以可嘆。第二嘆中我坐道場亦曾問等。舉華嚴中菩薩問也。然其所問句義功德等無異者。彰彼同此。彼中所問佛因佛果共此不殊。第三可知。
第四迦葉謙問之中。初謙己問。譬如王下己彰慕持。前中初法。次喻。后合。不能咨問智慧大海。猶前學行。法性虛空猶前學法。如來向前嘆其善問。迦葉何故謙己不能。各有所以。迦葉所問契當法相。故佛讚歎。迦葉忖己承力方堪。自力不能。所以謙問。下慕持中先喻次合。何以下釋。文顯可知。第五如來答問之中。依上所問次第答之。盡此品來答上初問。于中初明長壽之因。二菩薩如是修習此業得壽長下明因得果。前中初先正辯因體。二迦葉白佛是義深隱我未解下拂去跡礙。初中有四。一就所寄許說如來長壽之業。二菩薩以是業因緣下就其所為。明諸菩薩以業得壽勸聽勸說。三我以修下重就所寄。明己先修今已得果。四如王子下重就所為。明現修因當必得報。初中如來先敕其聽。后許說因。第二段中。初明菩薩由業得壽。是故已下結勸聽受。若業能下重舉前業。約果取業。故言能為菩提因者。應當誠下勸為人說
【現代漢語翻譯】 現代漢語譯本： 來讚歎迦葉的提問。總的讚歎之後，下面分別讚歎。分別讚歎中有三點：第一，讚歎迦葉所問的內容與如來相同；第二，讚歎迦葉所問的內容與菩薩相等；第三，讚歎迦葉所問的內容對下能利益眾生。先說第一點讚歎，其中先說明迦葉的智慧尚未等同於佛，后彰顯迦葉的提問等同於如來，所以值得讚歎。第二點讚歎中，『我坐道場亦曾問等』，是舉《華嚴經》中菩薩的提問為例。然而那些提問的句義、功德等沒有差異，彰顯他們與此相同。他們所問的佛因、佛果與此沒有差別。第三點可以理解。 第四，迦葉謙虛提問之中，先謙虛自己的提問。譬如國王之後彰顯仰慕和受持。前面是初法，其次是比喻，最後是總結。不能請教智慧的大海，猶如先前學習修行。法性虛空猶如先前學習佛法。如來先前讚歎他善於提問，迦葉為何謙虛自己不能？各有原因。迦葉所問的契合於法相，所以佛讚歎。迦葉衡量自己承受能力才敢提問，靠自己的力量不能，所以謙虛提問。下面仰慕和受持中，先比喻后總結。為何下面解釋，文義顯明可以理解。第五，如來回答提問之中，依照上面所問的次第回答。盡此品來回答上面的第一個問題。其中先說明長壽的原因，『二菩薩如是修習此業得壽長』，下面說明因能得果。前面先正確辨析原因的本體，『二迦葉白佛是義深隱我未解』，下面拂去事蹟的阻礙。前面有四點：第一，就所寄託的許諾說如來長壽的行業；第二，『菩薩以是業因緣』，下面就其所為，說明諸菩薩以行業得到長壽，勸聽勸說；第三，『我以修』，下面重新就所寄託的，說明自己先前修行現在已經得到結果；第四，『如王子』，下面重新就所為，說明現在修行因，將來必定得到回報。第一點中，如來先告誡他聽，后許諾說原因。第二段中，先說明菩薩由行業得到長壽，『是故已下』總結勸聽接受。『若業能』，下面重新舉出前面的行業，依據結果來取行業，所以說『能為菩提因者』，『應當誠』，下面勸人為他人說。
【English Translation】 English version: Lai praises Kāśyapa's (迦葉 - one of the principal disciples of the Buddha) questions. After the general praise, he praises them separately. There are three points in the separate praises: first, praising that what Kāśyapa asked is the same as the Tathāgata (如來 - 'Thus Gone One', an epithet of the Buddha); second, praising that what Kāśyapa asked is equal to the Bodhisattvas (菩薩 - beings on the path to Buddhahood); third, praising that what Kāśyapa asked can benefit sentient beings below. First, let's talk about the first praise, in which it is first stated that Kāśyapa's wisdom is not yet equal to the Buddha, and then it is revealed that Kāśyapa's questions are equal to the Tathāgata, so it is worthy of praise. In the second praise, 'I also asked and so on when I sat in the Bodhimaṇḍa (道場 - place of enlightenment)', is an example of the questions of the Bodhisattvas in the Avataṃsaka Sūtra (華嚴經 - Flower Garland Sutra). However, the meaning of those questions, merits, etc. are no different, highlighting that they are the same as this. The causes and effects of Buddhahood they asked are no different from this. The third point can be understood. Fourth, in Kāśyapa's humble questions, he first humbles his own questions. For example, after the king, he shows admiration and upholding. The first is the initial Dharma (法 - the teachings of the Buddha), the second is a metaphor, and the last is a summary. Not being able to consult the sea of wisdom is like learning and practicing before. The Dharma-nature emptiness is like learning the Dharma before. The Tathāgata praised him for being good at asking questions before, why did Kāśyapa humbly say that he could not? There are reasons for each. What Kāśyapa asked is in line with the Dharma-character, so the Buddha praised him. Kāśyapa measured his ability to bear it before daring to ask questions, and he could not do it by his own strength, so he asked humbly. Below, in admiration and upholding, first a metaphor and then a summary. Why is the explanation below, the meaning of the text is clear and understandable. Fifth, in the Tathāgata's answers to the questions, he answers according to the order of the questions asked above. This chapter answers the first question above. Among them, first explain the cause of longevity, 'The two Bodhisattvas cultivate this karma (業 - action driven by intention which leads to future consequences) in this way and obtain longevity', and below explain that the cause can obtain the result. The former first correctly analyzes the body of the cause, 'The two Kāśyapa said to the Buddha that this meaning is deeply hidden and I do not understand', and below removes the obstacles of the events. There are four points in the former: first, to promise to speak of the Tathāgata's long-life industry based on what is entrusted; second, 'Bodhisattvas obtain longevity by karma', below, based on what they do, explain that the Bodhisattvas obtain longevity by karma, and persuade them to listen and persuade them to speak; third, 'I cultivate', below, re-entrusting, explain that I have cultivated before and now have obtained the result; fourth, 'Like the prince', below, re-entrusting, explain that now cultivating the cause will surely get the reward in the future. In the first point, the Tathāgata first warns him to listen, and then promises to say the cause. In the second paragraph, first explain that the Bodhisattvas obtain longevity by karma, 'Therefore, below' summarizes and persuades to listen and accept. 'If karma can', below, re-mention the previous karma, take karma according to the result, so it is said 'Those who can be the cause of Bodhi (菩提 - enlightenment)', 'Should be sincere', below, persuade others to speak for others.
。牒前聽受令依說也。第三段中。我以修習如是業故。彰己先修。下明所得。今得菩提是自利果。為人廣說外化行果。又得菩提是其果體。說是果用。第四段中初明現因。以如是等業因緣下明當得果。前中先喻。喻中兩句。初至憐愍喻利他心。王喻菩薩。子喻眾生。起業煩惱名為犯罪。沉沒三有說為繫獄。菩薩慈念名為憐愍。二躬自下喻利他行。身隨諸有濟拔眾生。名自回駕至其系所。下次合之。初至大舍合上初句。明利他心。菩薩應護一切眾生同子想者合上王子。生大慈等合上憐愍。授不殺下合第二句。明利他行。于中初明善法利益。安慰已下樂事饒益。前中初先化益菩薩。亦當安下化益凡夫。脫未脫下化益二乘。化菩薩中授不殺戒教令離惡。理實通受一切禁戒。但不殺戒是長壽因。故偏說之。教修善法勸令行善。化凡夫中。亦當安正一切眾生五戒十善化益人天。五戒人法。十善天法。下利三塗惡趣眾生教修善法。名為拔濟。化二乘中。初先教化令出生死。脫未脫者脫生死因。度未度者度生死果。未涅槃下令得涅槃。上來善益。安慰一切苦惱生等樂事饒益。上明現因。下明得報。于中先明得出世果。以是業緣得壽命長。正明得果。于慧自在出其命體。聖慧能持諸德不壞。故說為命。是以經中舍利目連須菩提等皆名慧
命。佛慧無礙故名自在。壽終生天得世間果。自下第二拂去跡疑。于中有二。一拂去昔日不慈之跡。二如佛所言則不等視同子想下。拂去今日不等之跡。前中有四。第一迦葉以理請問。第二如來以理正答。第三迦葉執跡為難。第四如來拂跡釋通。文別可知。初中迦葉先牒上言彰己未解。次呵如來。不應說言菩薩修等。所以下釋。人有善惡。何由可等。惡有六階。一者闡提。二謗方等。三作五逆。四犯重禁。五作十惡。六犯一切威儀之罪。今應具列。略舉中三。云何當下結明難等。第二如來以理正答明己實等。第三迦葉執跡難中。先舉昔事。事如經說。是金剛下牒以徴佛。第四如來拂跡釋中。初就化犯釋去前難。后就實犯彰己慈益。前中先呵。次辯化事。為欲驅下彰己化意。就實犯中。初就現犯明己慈益。未可見法汝欲見下。就其當犯明己慈益。前中初意。次口。後身。意中先舉四種惡人。略無五逆及威儀罪。我於是下明己慈益。口中。如王有犯誅戮而不放舍。明凡異佛。如來世尊不如是下彰佛異凡。異有二種。一世間人王見犯罪者以苦報治。佛則不爾。為遮其苦。二世間人王治罪之時。人雖未悔亦不放舍。佛則不爾。有悔皆恕。初言世尊下如是也。總明不同。下別顯之。別中先舉七羯磨法。次明化意。后總結嘆。初中
【現代漢語翻譯】 現代漢語譯本 命（壽命）。佛慧無礙故名自在（自在：無拘無束）。壽終生天得世間果。自下第二拂去跡疑。于中有二。一拂去昔日不慈之跡。二如佛所言則不等視同子想下。拂去今日不等之跡。前中有四。第一迦葉（Kāśyapa，佛陀的弟子）以理請問。第二如來（Tathāgata，佛陀的稱號）以理正答。第三迦葉執跡為難。第四如來拂跡釋通。文別可知。初中迦葉先牒上言彰己未解。次呵如來。不應說言菩薩（Bodhisattva，覺悟的眾生）修等。所以下釋。人有善惡。何由可等。惡有六階。一者闡提（icchantika，斷善根的人）。二謗方等（誹謗大乘佛法）。三作五逆（五種極惡的行為）。四犯重禁（違犯嚴重的戒律）。五作十惡（十種不善的行為）。六犯一切威儀之罪。今應具列。略舉中三。云何當下結明難等。第二如來以理正答明己實等。第三迦葉執跡難中。先舉昔事。事如經說。是金剛下牒以徴佛。第四如來拂跡釋中。初就化犯釋去前難。后就實犯彰己慈益。前中先呵。次辯化事。為欲驅下彰己化意。就實犯中。初就現犯明己慈益。未可見法汝欲見下。就其當犯明己慈益。前中初意。次口。後身。意中先舉四種惡人。略無五逆及威儀罪。我於是下明己慈益。口中。如王有犯誅戮而不放舍。明凡異佛。如來世尊不如是下彰佛異凡。異有二種。一世間人王見犯罪者以苦報治。佛則不爾。為遮其苦。二世間人王治罪之時，人雖未悔亦不放舍。佛則不爾。有悔皆恕。初言世尊下如是也。總明不同。下別顯之。別中先舉七羯磨法。次明化意。后總結嘆。初中
【English Translation】 English version Life. The Buddha's wisdom is unobstructed, hence the name 'At Ease' (unobstructed). At the end of life, one is reborn in the heavens and attains worldly fruits. From here, the second part dispels doubts about past actions. Within this, there are two aspects: first, dispelling the traces of past unkindness; second, as the Buddha said, 'not regarding them differently, thinking of them as one's own children,' dispelling the traces of present inequality. The former has four parts: first, Kāśyapa (Kāśyapa, a disciple of the Buddha) inquires with reason; second, the Tathāgata (Tathāgata, an epithet of the Buddha) answers correctly with reason; third, Kāśyapa clings to the traces as a difficulty; fourth, the Tathāgata dispels the traces and explains thoroughly. The text is clearly distinguishable. In the first part, Kāśyapa first refers to the previous words, indicating his lack of understanding, and then rebukes the Tathāgata, saying that he should not say that Bodhisattvas (Bodhisattva, an enlightened being) cultivate equally. Therefore, he explains below that people have good and evil, so how can they be equal? Evil has six stages: first, an icchantika (icchantika, one who has severed their roots of goodness); second, one who slanders the Vaipulya sutras (slanders Mahayana Buddhism); third, one who commits the five heinous crimes; fourth, one who violates the grave precepts; fifth, one who commits the ten evils; sixth, one who commits all offenses against proper conduct. Now, all should be listed, but only three are mentioned briefly. How can they be equal? The second part is the Tathāgata's correct answer with reason, clarifying that he is indeed equal. In the third part, Kāśyapa clings to the traces as a difficulty, first citing past events, as described in the sutra. 'This Vajra...' refers to the Buddha. In the fourth part, the Tathāgata dispels the traces and explains, first addressing offenses through transformation to remove the previous difficulty, and then highlighting his compassionate benefits regarding actual offenses. In the former, he first rebukes, then explains the transformative actions, revealing his transformative intention. Regarding actual offenses, he first clarifies his compassionate benefits regarding present offenses. 'You wish to see the Dharma that cannot yet be seen...' clarifies his compassionate benefits regarding future offenses. In the former, first intention, then speech, then body. In intention, he first mentions four types of evil people, omitting the five heinous crimes and offenses against proper conduct. 'I then...' clarifies his compassionate benefits. In speech, 'Like a king who punishes and does not release those who commit offenses,' clarifying the difference between ordinary beings and the Buddha. 'The Tathāgata, the World-Honored One, is not like that...' highlights the difference between the Buddha and ordinary beings. There are two differences: first, worldly kings punish offenders with suffering, but the Buddha does not, in order to prevent their suffering; second, worldly kings do not release offenders even if they do not repent, but the Buddha does, forgiving all who repent. The initial words 'World-Honored One...' are like this, generally clarifying the differences. Below, they are shown separately. Separately, he first mentions the seven karmic procedures, then clarifies the transformative intention, and finally concludes with praise. In the first part...
第一驅遣羯磨。猶是律中擯羯磨也。阿濕波等在聚落中行惡污家。如來立法驅擯令去。名驅遣羯磨。呵責羯磨者。如律中說。智慧盧醯那好喜斗諍。口出刀釰。共相罵辱。令僧塵垢。如來立法呵責令止。名呵責羯磨。置羯磨者。猶是律中依止羯磨。僧芻比丘愚癡無智。數懺數犯。不能自制。如來立法令依有德。故曰依止。安置在於有德人邊。名置羯磨。舉罪羯磨者。義當律中遮不至白衣家羯磨。善法比丘譏罵檀越。檀越反報恚恨捨去。如來立法令懺檀越。遮抑不聽。不至其家。名遮不至白衣家羯磨。舉罪示之。令懺檀越。故複名為舉罪羯磨。不可見羯磨者。猶是律中不見罪舉。闡陀比丘犯罪不識。如來立法。舉出眾外。有利皆奪。待見方解。名不見罪舉。滅羯磨者。猶是律中不懺罪舉。還是闡陀作罪識知而不懺滅。如來立法舉出眾外。待懺方解。名不懺罪舉。伏令滅罪。故此名為滅罪羯磨。不捨惡見。猶是律中不捨惡見舉。阿利吒比丘說欲不障道。如來立法舉出眾外。待舍方解。名為不捨惡見舉也。如來所以與謗法下明己化意。此即不同世間人王。即是施下總以結嘆。制惡防苦名施無畏。身業益中若放一光若二若五。正明身益。五色光中或放一二光乃至五種。具有已下總以結嘆。上來就其現犯明益。下就當犯。未可見
【現代漢語翻譯】 現代漢語譯本 第一驅遣羯磨（驅逐行為）：這類似於律藏中的擯出羯磨。阿濕波（Ashva）等人在聚落中行為惡劣，玷污他人家庭。如來（Tathagata）制定法律，驅逐他們離開，這稱為驅遣羯磨。 呵責羯磨（責備行為）：如律藏中所說，智慧盧醯那（Ruhina）喜歡爭鬥，口出惡語，互相謾罵，使僧團蒙羞。如來制定法律，責備他們停止，這稱為呵責羯磨。 置羯磨（安置行為）：這類似於律藏中的依止羯磨。僧芻比丘（Bhiksu）愚癡無智，屢次懺悔又屢次犯錯，不能自我約束。如來制定法律，讓他們依止有德之人，所以稱為依止。將他們安置在有德之人身邊，這稱為置羯磨。 舉罪羯磨（揭露罪行行為）：其意義相當於律藏中的遮不至白衣家羯磨。善法比丘（Bhiksu）譏諷謾罵施主，施主反過來怨恨離去。如來制定法律，讓他們向施主懺悔，禁止他們前往施主家，這稱為遮不至白衣家羯磨。揭露他們的罪行，讓他們向施主懺悔，所以又稱為舉罪羯磨。 不可見羯磨（不見罪行行為）：這類似於律藏中的不見罪舉。闡陀比丘（Chanda Bhiksu）犯罪而不自知。如來制定法律，將他逐出僧團之外，剝奪他的利益，等待他認識到錯誤才能解除，這稱為不見罪舉。 滅羯磨（滅除罪行行為）：這類似於律藏中的不懺罪舉。還是闡陀（Chanda）作惡，明知故犯而不懺悔。如來制定法律，將他逐出僧團之外，等待他懺悔才能解除，這稱為不懺罪舉。讓他伏罪以滅除罪行，因此稱為滅罪羯磨。 不捨惡見（不捨棄邪見）：這類似於律藏中的不捨惡見舉。阿利吒比丘（Aritta Bhiksu）說淫慾不妨礙修行。如來制定法律，將他逐出僧團之外，等待他捨棄邪見才能解除，這稱為不捨惡見舉。 如來之所以在誹謗佛法之後闡明自己的教化意圖，是因為這與世間的人王不同。這就是施予，總以讚歎來結尾。制止惡行，防止痛苦，稱為施無畏。身業的利益中，如果放出一道光，或者兩道，或者五道，正是闡明身業的利益。五色光中，或者放出一道兩道光，乃至五種光。具有以上這些，總以讚歎來結尾。以上是就其已經發生的罪行闡明利益，下面是就將要發生的罪行，尚未顯現的罪行闡明利益。
【English Translation】 English version First, the Expulsion Karma (Dukkhakhandha Kamma): This is similar to the Banishment Karma in the Vinaya. Ashva (Ashva) and others behaved badly in the settlements, defiling the families of others. The Tathagata (Tathagata) established a law to expel them, which is called the Expulsion Karma. The Reproach Karma (Garahana Kamma): As described in the Vinaya, the wise Ruhina (Ruhina) liked to fight, spoke harsh words, and cursed each other, causing shame to the Sangha. The Tathagata established a law to rebuke them to stop, which is called the Reproach Karma. The Placement Karma (Thapana Kamma): This is similar to the Dependence Karma in the Vinaya. The Sangha Bhikshu (Bhiksu) was foolish and ignorant, repeatedly repenting and repeatedly committing mistakes, unable to restrain himself. The Tathagata established a law to have them rely on virtuous people, so it is called Dependence. Placing them beside virtuous people is called the Placement Karma. The Accusation Karma (Ukkhepaniya Kamma): Its meaning is equivalent to the Karma of Preventing Access to Laypeople's Homes in the Vinaya. The virtuous Bhikshu (Bhiksu) ridiculed and cursed the donors, and the donors in turn resented and left. The Tathagata established a law to have them repent to the donors, prohibiting them from going to the donors' homes, which is called the Karma of Preventing Access to Laypeople's Homes. Exposing their crimes and having them repent to the donors is also called the Accusation Karma. The Invisible Karma (Apattidassana Kamma): This is similar to the Non-Seeing Offense in the Vinaya. The Chanda Bhikshu (Chanda Bhiksu) committed a crime without realizing it. The Tathagata established a law to expel him from the Sangha, depriving him of his benefits, and waiting for him to realize his mistake before lifting the expulsion, which is called the Non-Seeing Offense. The Extinction Karma (Pariwasana Kamma): This is similar to the Non-Confession Offense in the Vinaya. It is still Chanda (Chanda) who committed evil, knowingly committing it without repenting. The Tathagata established a law to expel him from the Sangha, waiting for him to repent before lifting the expulsion, which is called the Non-Confession Offense. Making him submit to extinguish his crimes is therefore called the Extinction Karma. Not Abandoning Evil Views (Ditthipattidassana Kamma): This is similar to the Non-Abandoning Evil Views in the Vinaya. The Aritta Bhikshu (Aritta Bhiksu) said that lust does not hinder practice. The Tathagata established a law to expel him from the Sangha, waiting for him to abandon his evil views before lifting the expulsion, which is called the Non-Abandoning Evil Views. The reason why the Tathagata clarifies his intention to teach after slandering the Dharma is because this is different from the human kings of the world. This is giving, always ending with praise. Stopping evil deeds and preventing suffering is called giving fearlessness. Among the benefits of bodily actions, if one light is emitted, or two, or five, it is precisely clarifying the benefits of bodily actions. Among the five-colored lights, either one or two lights are emitted, or even five kinds of lights. Having the above, it always ends with praise. The above clarifies the benefits based on the crimes that have already occurred, and the following clarifies the benefits based on the crimes that are about to occur, the crimes that have not yet manifested.
法汝欲見等。總標許說。末代化儀迦葉未知。名未可見。下正為說。初國王喻教治眾生。毒樹一喻勸治徒眾。白髮一喻治自眷屬。前中初法。次喻。后合。法中先教治罰惡人。當知已下明治有益。喻中四句。一喻所治。未來惡人身為眾主。故說為王。多犯禁戒名專暴惡。造惡不已人皆厭賤。名遇重病。有鄰王下喻能治人。持法之人說為鄰王。知惡曰聞。集善比丘名興兵來。欲往治罰名規殄滅。三時病王下所治降伏。四如是鄰下能治得福。閤中持法亦如是等合第二句。得福無量合第四句。第二段中但喻無合。長者喻于持法比丘。眾喻田宅。生毒喻于造惡之人。斫喻治罰。第三段中先喻。次合。后舉得失勸人奉行。喻中壯人喻持法者。首生白髮喻眷屬中造惡之人。愧而剪拔喻教驅遣。合文可知。就下勸中先失后得。上來第一拂去昔日不慈之跡。下拂現在不等之跡。迦葉先問。如佛所言則不等視如羅睺羅。執言徴行。執前如來治罰之言。徴無等行。若有一人以刀害下執行徴言。若治毀禁是言則失。結以顯過。等言失也。下佛釋通。先喻。次合。后結彰等。喻中有三。一立喻相。二反問迦葉。三迦葉正答。初中王等喻佛如來。未來學人名為諸子。從佛化生以言產有。道機不邪名為端正。識達因果稱曰黠慧。若二三四多少不定。
【現代漢語翻譯】 現代漢語譯本 『法汝欲見等』，總的標明並允許解說。末法時代的教化儀軌，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）尚未知曉，名稱也未曾見過。下面正式開始解說。首先用國王的比喻教導治理眾生，用毒樹的比喻勸誡治理徒眾，用白髮的比喻治理自己的眷屬。前面的內容中，先說法，其次是比喻，最後是總結。說法中，先教導如何治理和懲罰惡人。『當知已下』說明治理是有益的。比喻中有四句。第一句比喻所要治理的對象，未來的惡人身為大眾之主，所以稱為國王。多次觸犯禁戒，被稱為『專暴惡』。作惡不停，人人厭惡，被稱為『遇重病』。『有鄰王下』比喻能夠治理人的人，持守佛法的人被稱為鄰王。知道惡行叫做『聞』，聚集善良的比丘叫做『興兵來』，想要前去治理和懲罰叫做『規殄滅』。『三時病王下』指所治理和降伏的對象。『四如是鄰下』指能夠治理而得到福報。總結中，『持法亦如是等』總結第二句，『得福無量』總結第四句。第二段中只有比喻而沒有總結。長者比喻持法的比丘，大眾比喻田宅，生長毒物比喻造惡之人，砍伐比喻治理和懲罰。第三段中先是比喻，然後是總結，最後舉出得失來勸人奉行。比喻中，壯年人比喻持法者，頭上長出白髮比喻眷屬中造惡之人，感到慚愧而剪掉白髮比喻教導驅逐。總結的內容可以理解。就下面的勸誡來說，先說失去，后說得到。上面第一點是拂去昔日不慈悲的痕跡，下面是拂去現在不平等的痕跡。迦葉先問，如果像佛所說的那樣，就是不平等看待羅睺羅（Rāhula，佛陀的兒子）。執著于言辭來徵求行為，執著於之前如來懲罰的言辭，徵求無差別的行為。『若有一人以刀害下』是執行徵求的言辭。如果治理毀壞禁戒的行為，這種說法就錯了。最後總結來顯示過失，平等之說是錯誤的。下面佛陀解釋疏通，先是比喻，然後是總結，最後是結論來彰顯平等。比喻中有三點，一是樹立比喻的形象，二是反問迦葉，三是迦葉正確回答。開始時，國王等比喻佛陀如來，未來的學人被稱為諸子。從佛陀的教化中產生，用言語來產生存在，道機不邪叫做端正，認識通達因果稱為黠慧。如果二三四多少不定。
【English Translation】 English version 'Fa Ru Yu Jian Deng', generally indicates and allows explanation. Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) did not yet know the ritual norms of the Dharma-ending Age, nor had he seen its name. The following is the formal explanation. First, the metaphor of the king teaches how to govern sentient beings; the metaphor of the poisonous tree advises how to govern disciples; and the metaphor of white hair teaches how to govern one's own family. In the preceding content, first is the Dharma teaching, then the metaphor, and finally the summary. In the Dharma teaching, first teach how to govern and punish evil people. 'Dang Zhi Yi Xia' indicates that governance is beneficial. There are four sentences in the metaphor. The first sentence is a metaphor for the object to be governed. The evil people of the future are the masters of the masses, so they are called kings. Repeatedly violating the precepts is called 'Zhuan Bao E'. Ceaseless evil deeds are hated by everyone, which is called 'Yu Zhong Bing'. 'You Lin Wang Xia' is a metaphor for those who can govern people. Those who uphold the Dharma are called neighboring kings. Knowing evil deeds is called 'Wen', gathering good bhikshus is called 'Xing Bing Lai', and wanting to go to govern and punish is called 'Gui Tian Mie'. 'San Shi Bing Wang Xia' refers to the object to be governed and subdued. 'Si Ru Shi Lin Xia' refers to being able to govern and receive blessings. In the summary, 'Chi Fa Yi Ru Shi Deng' summarizes the second sentence, and 'De Fu Wu Liang' summarizes the fourth sentence. In the second paragraph, there is only metaphor and no summary. The elder is a metaphor for the Dharma-holding bhikshu, the masses are a metaphor for fields and houses, the growth of poison is a metaphor for evil-doers, and cutting down is a metaphor for governance and punishment. In the third paragraph, first is the metaphor, then the summary, and finally the gains and losses are cited to persuade people to practice. In the metaphor, the strong man is a metaphor for the Dharma-holder, the white hair on the head is a metaphor for the evil-doers in the family, and feeling ashamed and cutting off the white hair is a metaphor for teaching and expelling. The content of the summary can be understood. As for the following exhortation, first talk about loss, then talk about gain. The first point above is to brush away the traces of past unkindness, and the following is to brush away the traces of present inequality. Kāśyapa first asks, if it is as the Buddha said, it is treating Rāhula (the Buddha's son) unequally. Adhering to words to solicit behavior, adhering to the previous words of the Tathāgata's punishment, soliciting undifferentiated behavior. 'Ruo You Yi Ren Yi Dao Hai Xia' is to execute the solicited words. If governing the behavior of destroying precepts, this statement is wrong. Finally, summarize to show the fault, the statement of equality is wrong. Below, the Buddha explains and clears, first is the metaphor, then the summary, and finally the conclusion to highlight equality. There are three points in the metaphor: first, establish the image of the metaphor; second, ask Kāśyapa in return; and third, Kāśyapa answers correctly. In the beginning, the king, etc., is a metaphor for the Buddha Tathāgata, and future learners are called the sons. They are born from the Buddha's teachings, and existence is produced by words. The Dharma machine is not evil is called upright, and knowing and understanding cause and effect is called clever. If two, three, four, the amount is uncertain.
惡人有六。如上所列。於此六中。闡提無信不可攝化。今廢不論。威儀過輕。今此不說。就餘四中。造作十惡及犯四重。說以為二。加以五逆通前說三。復加謗法通余說四。以何義故不說其一。欲于其中有留有驅。故不說一。玄委當來傳法之人令其攝化。名付嚴師。而作言下顯委付相。于中初先付令教善勸教學人。名君為我教詔諸子。令成三學。名威儀等悉令成就。下付治惡。我今四子就君受學牒前所付。于中有犯四重五逆及謗正法。此三罪人依法擯徙。名為三子病杖而死。于弟子中有犯十惡輕罪之人亦須治罪。名餘一子必當苦治。罰惡清眾當佛本意。是故說言雖喪三子我終不恨。反問可知。迦葉答中。初先依理總答不也。何以下釋。閤中有四。一合前喻。二就所委反問迦葉。三迦葉正答。四如來約之顯己無罪。初中如來合前王等。視壞法者等如一子合產諸子。如來以法付諸王等合付嚴師。向前喻中舉人彰付。今此閤中就法論之。左右言耳。應當勸下合君為我教詔諸子。令得增上戒定慧下合威儀等悉令成就。若有不學乃至應治合上三子病杖而死。唯有一子必當苦治。后之三段文顯可知。上來合竟。自下第三結以彰等。先就所寄如來結等。是名已下就其所為菩薩結等。上來明因。自下第二明因得果。于中初明果體常住。
即是自德。應當修習佛法眾僧而作常下。就常辯歸明利他德。前中初明果體常住。二迦葉白佛世出世法有何別下。寄對辯異彰其不同。前中有三。初言菩薩修習此業得壽命長善知宿世。略明得果。二迦葉白下問答廣辯。三迦葉當知佛是常下結勸修學。初段可知。第二廣中有三問答。第一迦葉執因徴果難佛無常。如來答之。明己是常。第二迦葉聞常不解請佛宣說。如來為辯。第三迦葉執真難應。如來為釋。初中迦葉先牒佛言呵不應說。何以故下以理徴責成前不應。于中有二。一舉因徴果難佛無常。二從如來將無已下。準果驗因疑無慈行。就初難中。先喻。后合。喻中有二。一言行相違喻。名佛以為知法之人。佛說常果酬遂常因。名說種種孝真之法。因為父母。果為子故。攝義就已名至家中。以無常果乖違常因。名以瓦石打擲父母。二而是下嘆因責果喻。先嘆其因。如是父母舉佛昔因。得果所依名良福田。能生常果名多利益。此因叵得名難遭遇。應以常果而酬遂之。名應供養。下責今果。無常之果乖違常因。名反惱害。下次合之。先合初句。是知法人言行相違牒次前喻。如來所言亦如是者舉法以合。菩薩修下合第二句。菩薩修等應得長壽合前嘆因。今者已下合後責果。第二舉果驗因之中。將無于生有怨憎想。明無慈心。世
尊昔日作何惡下明無善行。下佛答之。汝今何緣。呵其難辭翻上后難。如來長壽于諸壽下。明佛體常對上初難。諸壽中勝是佛報常。所得常法諸常中最。是佛法常。第二段中迦葉先請。下佛為解。有四複次。前二複次明常所以。后二複次顯常殊勝。就前二中。初一明其諸命同入所以名常。先喻。后合。人中天上地及虛空悉入如來壽命海者。解有二義。一就自行趣果以論。佛在因中具有無量人天善業齊應得果。今皆共感如來之命。是以云入。二約他以辯。一切人天所有壽命皆在如來壽命限中。故說為入。第二明其出生多命故得為常。于中先喻。阿耨達池從主立稱。此方正翻名無熱惱。傍名清涼。無熱惱龍居其中故。出四河者。經說不定。或云出八。或復言出二十大河。各有所以。言出四者。此池在於香山之頂。于山四面有四獸頭。東方金象。口出恒河。南方銀牛。口中流出辛頭大河。西琉璃馬。口中流出悉陀大河。北頗梨師子。口中流出博叉大河。言二十者。如阿含說。四河去池四十里外各出四河。通本二十隨方赴海。言出八者。佛出山東。東方五河人皆具見備取為喻。余方大河有大名聲人皆同知。亦取為喻。通前說八。余方小河無大名聲。人多不知。故不舉之。所以言八。今但云四。下次合之。如來亦爾出一切命。解
【現代漢語翻譯】 現代漢語譯本 尊者過去做了什麼惡事，以至於現在沒有善行可以彰顯？佛陀回答說：『你現在是什麼緣故，呵斥這難以辯駁的言辭，顛倒先後順序來發難？』如來的壽命在一切壽命之下，說明佛的法身是常住的，這是對第一個問題的回答。在各種壽命中最為殊勝，這是佛的報身是常住的。所證得的常法在一切常法中最為殊勝，這是佛的應身是常住的。 第二段中，迦葉先請問，佛陀隨後解釋。其中有四重含義。前兩重含義說明常住的原因，后兩重含義彰顯常住的殊勝。在前兩重含義中，第一重說明一切眾生的壽命都歸入如來壽命之中，所以稱為常住。先用比喻，然後總結。『人中、天上、地上以及虛空的一切都歸入如來的壽命之海』，這句解釋有兩種含義。一是就自身修行證果而言，佛陀在因地時具有無量的人天善業，都應該得到果報，現在都共同感應到如來的壽命，所以說是歸入。二是就他人而言，一切人天的所有壽命都在如來的壽命範圍之內，所以說是歸入。 第二重說明佛陀出生了眾多的壽命，所以能夠成為常住。其中先用比喻。阿耨達池（Anavatapta，無熱惱池）因為主人的緣故而得名。此方（指中國）的正確翻譯是『無熱惱』，旁邊也稱為『清涼』。因為無熱惱龍居住在其中，所以流出四條河流。經典說法不一，或者說流出八條，或者說流出二十條大河，各有其原因。說流出四條的原因是，這個池子位於香山的山頂，在山的四面有四個獸頭。東方是金色的象，口中流出恒河（Ganges River）。南方是銀色的牛，口中流出辛頭大河（Sindhu River）。西方是琉璃色的馬，口中流出悉陀大河（Sita River）。北方是頗梨色的獅子，口中流出博叉大河（Vaksu River）。說二十條的原因是，如《阿含經》所說，四條河流離開池子四十里外，各自流出四條河流，總共二十條，流向四面八方的大海。說流出八條的原因是，佛陀出現在東方，東方五條河流人們都親眼見到，所以全部取來作為比喻。其他方的大河有很大的名聲，人們都知道，也取來作為比喻，總共說了八條。其他方的小河沒有很大的名聲，人們大多不知道，所以沒有舉例。這就是說八條的原因。現在只說四條，下面會總結。』如來也是這樣，出生一切壽命。』解釋。
【English Translation】 English version What evil deeds did the Venerable One commit in the past that now there are no good deeds to manifest? The Buddha replied: 'What is your reason now for rebuking these irrefutable words, reversing the order to raise difficulties?' The Tathagata's lifespan is below all lifespans, indicating that the Buddha's Dharmakaya (法身, Dharma body) is eternal, which is the answer to the first difficulty. Being the most excellent among all lifespans indicates that the Buddha's Sambhogakaya (報身, Reward body) is eternal. The eternal Dharma attained is the most excellent among all eternals, indicating that the Buddha's Nirmanakaya (應身, Manifestation body) is eternal. In the second section, Kashyapa (迦葉) first asks, and the Buddha then explains. There are four layers of meaning. The first two layers explain the reason for permanence, and the last two layers reveal the excellence of permanence. In the first two layers, the first layer explains that all beings' lives enter the Tathagata's life, hence it is called permanent. First, a metaphor, then a summary. 'Everything in humanity, heavens, earth, and space enters the Tathagata's ocean of life.' This explanation has two meanings. One is in terms of self-cultivation and attainment of fruition. The Buddha, in the causal stage, possessed countless good deeds of humans and gods, all of which should attain fruition, and now all commonly sense the Tathagata's life, hence it is said to enter. The second is in terms of others, all the lives of all humans and gods are within the Tathagata's lifespan, hence it is said to enter. The second layer explains that the Buddha gives rise to numerous lives, hence he can be permanent. First, a metaphor. Anavatapta Lake (阿耨達池, Anavatapta, lake without heat) is named after its master. The correct translation in this land (referring to China) is 'without heat,' and it is also called 'coolness.' Because the Anavatapta Dragon resides within it, four rivers flow out. The scriptures differ, some say eight, some say twenty great rivers, each with its reason. The reason for saying four is that this lake is located on the summit of Fragrant Mountain, and on the four sides of the mountain are four animal heads. The east is a golden elephant, from whose mouth flows the Ganges River (恒河). The south is a silver bull, from whose mouth flows the Sindhu River (辛頭大河). The west is a lapis lazuli horse, from whose mouth flows the Sita River (悉陀大河). The north is a crystal lion, from whose mouth flows the Vaksu River (博叉大河). The reason for saying twenty is, as the Agamas say, the four rivers each flow out four rivers forty miles away from the lake, totaling twenty, flowing to the seas in all directions. The reason for saying eight is that the Buddha appeared in the east, and people have seen all five rivers in the east, so they are all taken as metaphors. The great rivers in other directions have great fame, and people all know them, so they are also taken as metaphors, totaling eight. The small rivers in other directions do not have great fame, and most people do not know them, so they are not mentioned. This is the reason for saying eight. Now only four are mentioned, and it will be summarized below. 'The Tathagata is also like this, giving rise to all lives.' Explanation.
有兩義。一就自己化用以論。化起多命名出一切。二就如來化他以說。教他令得是故云出。后二複次明常勝中。前明法常。后顯報常。並先立喻后合可知。第三段中迦葉先難。若佛是常何不住世一劫半劫。下佛答之。先呵。后釋。釋中有二。初舉劣顯勝明佛實常。先舉其劣。如是五通尚得已下牒劣顯勝。以是下結。二如來此身是變化下彰滅是應。先明是應。為度已下顯己化意。上來三番合為第二問答廣辯。
下勸修學。初先勸知。次勸修行。后勸宣說。文中可知。上來第一明佛體常。自下第二寄對辯異顯其不同。于中初明不同凡夫。涅槃義者即是諸佛之法性下不同二乘。汝今不應思量如來何處住下不同菩薩。前中迦葉先問起發。后佛答之。問中有二。一問佛差別。二如佛言下難使無別。于中先舉邪正。二常若言已下就之設難。先難如來同其世常。何以故下釋彼世常同於佛常。佛答有三。一明邪異正。二是故如來出世已下辯正異邪。三以是義下結勸修學。就初段中。先喻。次合。有難解者下重顯之。喻中七句。一過佛說經喻。二長者終下外道竊法喻。三賊得牛下無師自構喻。四各相謂下學佛求常喻。五我等無下求常不得喻。六以醍醐下妄加己情喻。七以水多下加情損失喻。初中長者喻于如來。牛喻行法。行門差別
【現代漢語翻譯】 現代漢語譯本： 有兩種含義。一是就自身化用來說，化生起始，多種名稱由此產生。二是就如來教化他人來說，教導他人使其領悟，所以說是『出』。後面的兩次『複次』，闡明常勝的含義。前面闡明法常，後面彰顯報常，都是先立比喻，然後合理解釋，可以理解。第三段中，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）先提出疑問：如果佛是常住不變的，為什麼不住世一劫或半劫？下面佛陀回答他，先是呵斥，然後解釋。解釋中有兩點。首先，舉出低劣的例子來彰顯殊勝，說明佛陀是真實的常住。先舉出低劣的例子，『如是五通尚得』以下，是引用低劣的例子來彰顯殊勝。『以是』以下是總結。第二，『如來此身是變化』以下，彰顯滅度是應化示現。先說明是應化示現，『為度』以下，彰顯自己教化的意圖。以上三番合起來，作為第二次問答的廣泛辯論。 下面是勸勉修學。首先勸勉瞭解，其次勸勉修行，最後勸勉宣說。文中的含義可以理解。以上第一部分，闡明佛陀的本體是常住的。從下面開始是第二部分，通過對比辯論差異，來彰顯佛陀與眾生的不同。其中，首先說明與凡夫的不同，『涅槃義者即是諸佛之法性』以下，說明與二乘的不同，『汝今不應思量如來何處住』以下，說明與菩薩的不同。前面部分，迦葉（Kāśyapa）先提出問題引發討論，後面佛陀回答他。問題中有兩點，一是問佛陀的差別，二是『如佛言』以下，質疑佛陀沒有差別。其中，先舉出邪正兩種觀點，『二常若言』以下，就此提出疑問。先質疑如來與世間的常住相同，『何以故』以下，解釋世間的常住與佛陀的常住相同。佛陀回答有三點，一是說明邪與正的不同，二是『是故如來出世已下』，辯論正與邪的不同，三是『以是義下』，總結並勸勉修學。在第一段中，先是比喻，然後是合理解釋，『有難解者』以下，再次彰顯。比喻中有七句。一是過分讚揚佛陀說經的比喻，二是長者去世后外道竊取佛法的比喻，三是賊偷了牛後沒有老師自己虛構的比喻，四是各自互相稱讚學習佛陀求常的比喻，五是我們沒有求得常住的比喻，六是用醍醐妄加自己的情感的比喻，七是用水太多而損失醍醐的比喻。最初的比喻中，長者比喻如來，牛比喻行法，行門有差別。
【English Translation】 English version: There are two meanings. First, it refers to one's own transformation and application, where transformation arises and various names originate. Second, it refers to the Tathagata's (如來，Tathāgata, 'the one who has thus come' or 'the one who has thus gone') teaching of others, instructing them to attain enlightenment, hence the term 'arising'. The subsequent two 'furthermore' clarify the meaning of constant victory. The former clarifies Dharma-constancy (法常，Dharma-nityatā), while the latter reveals Reward-constancy (報常，vipāka-nityatā), both established first with a metaphor and then combined for understanding. In the third section, Kāśyapa (迦葉，Kāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) first raises a question: If the Buddha is constant, why does he not remain in the world for one kalpa (劫，kalpa, an aeon) or half a kalpa? The Buddha then answers him, first rebuking and then explaining. There are two points in the explanation. First, he uses inferior examples to highlight the superior, explaining that the Buddha is truly constant. He first cites the inferior examples, 'Such five supernormal powers still attain,' followed by citing the inferior to highlight the superior. 'Therefore' concludes it. Second, 'The Tathagata's body is a transformation' below, revealing that extinction is a response. He first explains that it is a response, 'For the sake of deliverance' below, revealing his intention of transformation. The above three parts combine to form the second question-and-answer, a broad debate. Below is encouragement for study and practice. First, encourage understanding, then encourage practice, and finally encourage propagation. The meaning in the text can be understood. The first part above clarifies that the Buddha's essence is constant. From below begins the second part, using contrasting debates to highlight the differences, to reveal the differences between the Buddha and sentient beings. Among them, first explain the difference from ordinary people, 'The meaning of Nirvana is the Dharma-nature of all Buddhas' below, explaining the difference from the Two Vehicles (二乘，Śrāvakayāna and Pratyekabuddhayāna), 'You should not contemplate where the Tathagata dwells' below, explaining the difference from Bodhisattvas. In the preceding part, Kāśyapa (迦葉，Kāśyapa) first raises the question to initiate the discussion, and then the Buddha answers him. There are two points in the question, one is to ask about the difference of the Buddha, and the other is 'As the Buddha said' below, questioning that the Buddha has no difference. Among them, first cite the two views of evil and righteousness, 'If the two are constant' below, raise questions about it. First question whether the Tathagata is the same as the worldly constant, 'Why' below, explaining that the worldly constant is the same as the Buddha's constant. The Buddha's answer has three points, one is to explain the difference between evil and righteousness, the second is 'Therefore, the Tathagata appears in the world' below, debating the difference between righteousness and evil, and the third is 'Therefore' below, concluding and encouraging study and practice. In the first paragraph, first is the metaphor, then the rational explanation, 'Those who have difficulty understanding' below, once again highlighting it. There are seven sentences in the metaphor. One is the metaphor of excessively praising the Buddha for speaking the sutras, the second is the metaphor of the heretics stealing the Dharma after the elder's death, the third is the metaphor of the thief stealing the cow and fabricating it himself without a teacher, the fourth is the metaphor of praising each other for learning from the Buddha to seek constancy, the fifth is the metaphor that we have not sought constancy, the sixth is the metaphor of falsely adding one's own emotions to ghee, and the seventh is the metaphor of losing ghee due to too much water. In the initial metaphor, the elder is a metaphor for the Tathagata, the cow is a metaphor for the practice of Dharma, and the practice doors have differences.
名色種種。同顯一詮名共一群。委修行者隨緣習學。名付牧人隨逐水草。為得涅槃不期余報。名為醍醐不求乳酪。菩薩如彼牧牛之者。依法思量說之為構。得義充神名之為食。第二段中過佛遷化名為命終。諸外道等盜佛正法安置己典。名為群賊之所抄掠。第三段中彼無善巧解釋之師名無婦女。出情圖度名自構將。憶想作解用以充神名得已食。第四段中彼大長者畜養此牛但為醍醐。遠尋聖意。我等已下學佛求常。夫醍醐下嘆其所求。第五段中外道自忖身無道機。名為無器。此乃就其根性中語。依法修善名為得乳。無有道機錄彼善行名無安處。外道唯有世俗善機。收錄彼善。故言相謂唯有皮囊可以盛之。不能觀察破相求實。是故說之不知攢搖。正觀名攢。傍推曰搖。世善叵生名漿難得。道果絕分名況生蘇。第六段中以醍醐故加以水者。為得常果於生死中妄想建立。宣說梵天自在天等以為常樂。第七段中以水多故一切失者。由加妄情失於世善。名為失乳。失於賢聖所修道行。名為失酪。不得涅槃名失醍醐。此等應得不得名失。下次合之。前七句中但合五句第一第四略而不合。合第二中。初先正合。何以下釋。如彼賊下舉喻以帖。次合第三。凡夫雖得戒定智慧合賊得牛。無有方便不知解說合無婦女。次合第五。以是義故不能獲
【現代漢語翻譯】 現代漢語譯本 種種名色（nāma-rūpa，精神和物質），共同顯現為一個詮釋的名稱和一個群體。委任修行者隨順因緣學習。名稱如同牧人追逐水草。爲了獲得涅槃（nirvāṇa，寂滅），不期望其他的果報。名稱如同醍醐（śuddha-navanīta，精煉的奶油），不尋求乳酪。菩薩（bodhisattva，覺悟的有情）如同那些牧牛的人，依法思量，稱之為『構』（gau，擠奶）。獲得義理充滿精神，稱之為『食』（bhakṣa，食物）。 第二段中，超過佛陀遷化（佛陀的去世）稱為命終。那些外道（tīrthika，非佛教的修行者）等盜取佛陀的正法，安置在自己的經典中，稱為被群賊所抄掠。 第三段中，那些沒有善巧解釋之師，稱為沒有婦女。出於情感的揣測，稱為自己構想。用憶想來解釋，用以充實精神，稱為獲得已食。 第四段中，那位大長者畜養此牛，只是爲了醍醐，遠尋聖人的意旨。我們以下學習佛法，尋求常住。『夫醍醐下』是讚歎他們所尋求的。 第五段中，外道自己衡量自身沒有修道的機緣，稱為沒有器皿。這是就他們的根性而言。依法修善，稱為獲得乳。沒有修道的機緣，記錄他們的善行，稱為沒有安身之處。外道只有世俗的善行機緣，收錄他們的善行，所以說相互之間只有皮囊可以盛放。不能觀察破除表相，尋求真實，因此說他們不知道如何攢搖（攪拌）。正觀稱為攢，傍推稱為搖。世俗的善難以產生，稱為漿難以得到。與道果絕緣，稱為何況能生出酥油。 第六段中，因為想要得到醍醐而加入水，是爲了獲得常住的果報，在生死中妄想建立，宣說梵天（Brahmā，創造神）、自在天（Īśvara，大自在天）等是常樂。 第七段中，因為水太多而全部失去，是因為加入妄情而失去世俗的善行，稱為失去乳。失去賢聖所修的道行，稱為失去酪。不能得到涅槃，稱為失去醍醐。這些應該得到而沒有得到的，稱為失去。下次合在一起。 前七句中，只合並五句，第一句和第四句略去不合並。合併第二句中，首先是正合。『何以下釋』是解釋為什麼。『如彼賊下』是舉例來貼合。其次合併第三句。凡夫雖然得到戒定智慧，合併賊得到牛。沒有方便，不知道如何解說，合併沒有婦女。其次合併第五句。因為這個緣故，不能獲得。
【English Translation】 English version Various nāma-rūpa (name and form, mind and matter) together manifest as one explanatory name and one group. Entrusting practitioners to learn according to conditions. The name is like a shepherd following water and grass. In order to obtain nirvāṇa (extinction of suffering), not expecting other rewards. The name is like śuddha-navanīta (clarified butter), not seeking cheese. Bodhisattvas (enlightened beings) are like those who herd cows, contemplating according to the Dharma, called 'gau' (milking). Obtaining meaning fills the spirit, called 'bhakṣa' (food). In the second section, exceeding the Buddha's parinirvāṇa (the Buddha's passing away) is called the end of life. Those tīrthikas (non-Buddhist practitioners) and others steal the Buddha's true Dharma and place it in their own scriptures, called being plundered by a band of thieves. In the third section, those who do not have skillful teachers to explain are called having no women. Speculating out of emotion is called self-concocting. Using recollection to explain, using it to fill the spirit, is called obtaining already eaten. In the fourth section, that great elder raises this cow only for śuddha-navanīta, seeking the meaning of the sages from afar. We below learn the Buddha-dharma, seeking permanence. 'Fu tíhú xià' praises what they seek. In the fifth section, the heretics themselves measure that they have no opportunity to cultivate the path, called having no vessel. This is in terms of their nature. Cultivating good according to the Dharma is called obtaining milk. Having no opportunity to cultivate the path, recording their good deeds is called having no place to settle. Heretics only have worldly good opportunities, recording their good deeds, so it is said that they only have leather bags to hold each other. They cannot observe and break through appearances to seek reality, therefore it is said that they do not know how to churn. Correct observation is called churning, sideways pushing is called shaking. Worldly good is difficult to produce, called the juice is difficult to obtain. Being cut off from the fruit of the path is called how much more to produce ghee. In the sixth section, adding water because of wanting to obtain śuddha-navanīta is to obtain the fruit of permanence, falsely establishing in saṃsāra (cycle of rebirth), proclaiming Brahmā (the creator god), Īśvara (the great sovereign god), etc. as permanent bliss. In the seventh section, losing everything because there is too much water is because adding false emotions loses worldly good deeds, called losing milk. Losing the path cultivated by the virtuous and sages is called losing cheese. Not being able to obtain nirvāṇa is called losing śuddha-navanīta. These that should be obtained but are not obtained are called lost. Combine them next time. In the first seven sentences, only five sentences are combined, the first and fourth sentences are omitted and not combined. In the second sentence, the first is the correct combination. 'Hé yǐ xià shì' explains why. 'Rú bǐ zéi xià' is an example to fit. Secondly, combine the third sentence. Although ordinary people obtain precepts, samādhi (concentration), and wisdom, combine the thieves to obtain the cow. There is no convenience, I don't know how to explain, combine no women. Secondly, combine the fifth sentence. For this reason, it cannot be obtained.
得常戒定等。合漿難得況復生蘇。如彼賊下舉喻以帖。次合第六。群賊加水牒舉前喻。凡夫亦下舉法以合。次合第七。實亦不得解脫涅槃。合乳酪等一切俱失。如彼賊下舉喻以帖。上來合竟。自下第三重顯向前加水之相。凡夫所修人天善行如所加乳。妄說常等名為加水。文中先明所加之乳。舉法喻帖。如是凡夫實不知下明其加水。文顯可知。上來第一明邪異正。自下第二辯正異邪。初先法說。次喻。后合。是故如來出世之後乃為演說常等法說。是破外道妄說常樂我凈法故。
佛為正說常樂凈等。喻中六句。一如來出現喻。輪王喻佛。化現世間名出於世。二福德力下外道退散喻。三牛無損下正法無損喻四王以諸牛付一牧下付人修學喻。佛以正法付諸菩薩。名付牧人多巧便者。五是人下修學得常喻。菩薩巧修證會常法名得醍醐。六醍醐下得常廣益喻。以己所得化他同證令出生死。名無患苦。閤中聖王出現世時合上初句。諸凡夫下合第二句。先合。后帖。如來善說世出世法合第三句牛無損命。為眾生下合第四句付一牧人。為眾生故令諸菩薩隨而演說。菩薩既得合第五句是人方便即得醍醐。正應說言既得常果。法從喻稱。故云醍醐。復令已下合第六句。然上喻中雲無患苦。今此閤中言得常樂。言左右耳。上來第二辯正異
【現代漢語翻譯】 現代漢語譯本 能獲得常、戒、定等等功德。用漿都難以得到，更何況是生蘇（一種乳製品，比乳酪稀）呢？就像那些賊人，下面用比喻來貼合說明。接下來是第六個比喻的結合。群賊加水，用文書來證明之前的比喻。『凡夫亦』下面用佛法來結合。接下來是第七個比喻的結合。實際上也無法得到解脫涅槃，就像乳酪等等一切都失去了。就像那些賊人，下面用比喻來貼合說明。上面是比喻的結合。下面第三次重複顯現向前加水的相狀。凡夫所修的人天善行就像所加入的乳，妄說常等等，這叫做加水。文中先說明所加入的乳，用佛法、比喻來貼合說明。『如是凡夫實不知』下面說明他們加水。文意顯明可知。上面第一部分說明邪與正的區別。下面第二部分辨別正與邪的區別。開始先說法，然後是比喻，最後是結合。所以如來出世之後才為眾生演說常等等的佛法，這是爲了破除外道妄說常樂我凈的緣故。
佛為眾生正確宣說常樂凈等等。比喻中有六句話。一、如來出現，比喻輪王（擁有轉輪聖王權力的國王）比喻佛。化現世間叫做『出於世』。二、『福德力』下面，外道退散，比喻外道退散。三、『牛無損』下面，正法沒有損失，比喻正法沒有損失。四、『王以諸牛付一牧』下面，把佛法託付給人修學，比喻佛把正法託付給諸位菩薩，叫做託付給善於技巧的人。五、『是人』下面，修學得到常，比喻菩薩巧妙地修行證悟常法，叫做得到醍醐（比喻佛法中的最高妙的教義）。六、『醍醐』下面，得到常，廣泛利益眾生，比喻用自己所證悟的佛法教化他人一同證悟，令眾生脫離生死，叫做沒有憂患痛苦。結合中，聖王出現世間，結合上面的第一句話。『諸凡夫』下面，結合第二句話。先結合，后貼合。如來善於宣說世間和出世間的佛法，結合第三句話『牛無損命』。『為眾生』下面，結合第四句話『付一牧人』。爲了眾生的緣故，讓諸位菩薩跟隨並且演說佛法。菩薩既然得到，結合第五句話『是人方便即得醍醐』。本來應該說已經得到常果，因為佛法是從比喻而來，所以說醍醐。『復令已下』結合第六句話。然而上面的比喻中說沒有憂患痛苦，現在這裡結合中說得到常樂，只是說法不同而已。上面第二部分辨別正與邪的區別。
【English Translation】 English version One can attain merits such as constancy (nitya), precepts (sila), and concentration (samadhi). It is difficult to obtain even 'heaped curd' (ghana-dadhi), let alone 'raw cream' (sura). Like those thieves, the following uses a metaphor to illustrate. Next is the combination of the sixth metaphor. The thieves add water, and a document is used to prove the previous metaphor. 'Ordinary people also' below uses the Dharma to combine. Next is the combination of the seventh metaphor. In reality, one cannot attain liberation and nirvana, just like everything, including cheese, is lost. Like those thieves, the following uses a metaphor to illustrate. The above is the combination of metaphors. Below, the third repetition shows the appearance of adding water forward. The good deeds of humans and gods cultivated by ordinary people are like the milk added, falsely claiming constancy, etc., which is called adding water. The text first clarifies the milk added, using Dharma and metaphors to illustrate. 'Thus, ordinary people do not know' below explains their adding water. The meaning of the text is clear and understandable. The first part above explains the difference between evil and righteousness. The second part below distinguishes between righteousness and evil. It begins with explaining the Dharma, then a metaphor, and finally a combination. Therefore, after the Tathagata appears in the world, he expounds the Dharma of constancy, etc., for the sake of sentient beings, which is to dispel the false claims of eternal bliss, self, and purity by externalists.
The Buddha correctly proclaims constancy, bliss, purity, etc., for sentient beings. There are six sentences in the metaphor. First, the appearance of the Tathagata is likened to a Chakravartin (universal monarch) symbolizing the Buddha. Manifesting in the world is called 'appearing in the world.' Second, 'the power of merit' below, the scattering of externalists, is likened to the scattering of externalists. Third, 'the cow is unharmed' below, the true Dharma is not lost, is likened to the true Dharma not being lost. Fourth, 'the king entrusts the cows to a herdsman' below, entrusting the Dharma to people for cultivation, is likened to the Buddha entrusting the true Dharma to all Bodhisattvas, which is called entrusting it to someone skilled. Fifth, 'this person' below, cultivating and attaining constancy, is likened to Bodhisattvas skillfully cultivating and realizing the Dharma of constancy, which is called attaining ghee (the highest and most subtle teachings in Buddhism). Sixth, 'ghee' below, attaining constancy and widely benefiting sentient beings, is likened to using the Dharma realized by oneself to teach others to realize it together, enabling sentient beings to escape birth and death, which is called having no worries or suffering. In the combination, the appearance of a sage king in the world combines with the first sentence above. 'All ordinary people' below combines with the second sentence. First combine, then illustrate. The Tathagata is skilled in proclaiming the Dharma of the world and beyond, combining with the third sentence 'the cow is unharmed.' 'For sentient beings' below combines with the fourth sentence 'entrusting it to a herdsman.' For the sake of sentient beings, let all Bodhisattvas follow and expound the Dharma. Since the Bodhisattvas have attained it, it combines with the fifth sentence 'this person conveniently attains ghee.' Originally, it should be said that one has already attained the fruit of constancy, but because the Dharma comes from metaphors, it is called ghee. 'Again, from below' combines with the sixth sentence. However, the metaphor above says there is no worry or suffering, but now this combination says one attains constant bliss, it is just a different way of saying it. The second part above distinguishes between righteousness and evil.
邪。自下第三結勸修學。先結。后勸。結中初言以是義者。以佛不同世間之義。如來常等結明常義。唯在如來不在餘人。此常法稱要是已下。結明常名唯在如來不在余法。下次勸之。初先勸知。后勸修學。勸學有三。一勸修學常住二字。常是法常。住是報常。依法住故。二明修者隨佛所行至佛至處。修同如來名隨我行。得果同佛名至我處。又修報常名隨我行。證會法常名至我處。三明修者佛為涅槃。言修二字為滅相者。修佛常住為大涅槃寂滅之相。以此二法離相離性。故稱為滅。當知如來則于其人為涅槃者。大般涅槃獨顯其心。故云為般。準下解釋涅槃之義。道理正爾。不得異釋。上來第一不同凡夫。自下第二不同二乘。于中有三。一明涅槃唯是佛法。第二迦葉執小難大。第三如來辯大異小。就初段中。涅槃義者牒佛向前為般涅槃。即是諸佛之法性者。約人辯法。明異二乘。第二段中。先請。后難。請中初言佛法性者其義云何。咨請佛義。我今欲下求請佛說。難中四句。一有性無身難。夫法性者牒佛向前涅槃法性。即是捨身準小類大。謂同小乘捨身舍智方為涅槃。言捨身者名無所有。釋大同小。同於小乘滅無所有。若無所有身云何存。執無難有。二身若存下有身無性難。身若存者縱聽有身。云何而言身有法性。難破有
【現代漢語翻譯】 現代漢語譯本 邪。從下文第三部分總結並勸勉修行學習。先總結，后勸勉。總結中首先說『以是義者』，是指佛陀不同於世俗的道理。『如來常等』總結說明常義，唯有如來具有，不在其他人。『此常法稱要是已下』，總結說明常名唯有如來具有，不在其他法中。下文是勸勉。先勸勉知曉，后勸勉修行學習。勸勉學習有三點：一是勸勉修學『常住』二字，常是法常，住是報常，因為依法而住。二是說明修行者跟隨佛陀所行，到達佛陀所到的地方。修行與如來相同，名為『隨我行』；得果與佛相同，名為『至我處』。又修行報常，名為『隨我行』；證悟法常，名為『至我處』。三是說明修行者以佛為涅槃。說『修二字為滅相者』，是說修佛的常住為大涅槃寂滅之相。因為這兩種法離相離性，所以稱為滅。應當知道如來對於那個人就是涅槃，大般涅槃獨自顯現其心，所以說『為般』。參照下文解釋涅槃的意義，道理正是如此，不得做其他解釋。上面第一點是不同於凡夫。下面第二點是不同於二乘。其中有三點：一是說明涅槃唯是佛法。第二是迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）執著小乘而質疑大乘。第三是如來辯論大乘不同於小乘。在第一段中，『涅槃義者』是佛陀向前所說的般涅槃，即是諸佛的法性，這是約人來辨別法，說明不同於二乘。第二段中，先請教，后質疑。請教中首先說『佛法性者其義云何』，是諮詢請教佛陀的意義。『我今欲下』是請求佛陀解說。質疑中有四句：一是有性無身難。『夫法性者』是佛陀向前所說的涅槃法性，即是捨身，用小乘來類比大乘，認為如同小乘一樣，捨棄身軀和智慧才能達到涅槃。說『捨身者名無所有』，是用大乘來解釋小乘，與小乘的滅無所有相同。如果無所有，身軀怎麼能存在？這是執著于無來質疑有。二是『身若存下』是有身無性難。『身若存者』是縱然承認有身，怎麼能說身有法性？這是質疑破除有。
【English Translation】 English version Furthermore. The third section below concludes and encourages practice and study. First conclude, then encourage. In the conclusion, it first says '以是義者 (yǐ shì yì zhě, based on this meaning)', referring to the principle that the Buddha is different from the mundane world. '如來常等 (Rúlái cháng děng, Tathagata is eternal)' concludes and explains the meaning of permanence, which only the Tathagata possesses and is not found in others. '此常法稱要是已下 (cǐ cháng fǎ chēng yào shì yǐ xià, this eternal Dharma is called essential)' concludes and explains that the name of permanence only belongs to the Tathagata and is not found in other Dharmas. The following is encouragement. First encourage understanding, then encourage practice and study. There are three points of encouragement for learning: First, encourage the study of the two words '常住 (cháng zhù, eternal abiding)', where 常 (cháng, eternal) is the eternity of Dharma, and 住 (zhù, abiding) is the eternity of reward, because of abiding by the Dharma. Second, it explains that the practitioner follows the path of the Buddha and arrives where the Buddha arrives. Practicing the same as the Tathagata is called '隨我行 (suí wǒ xíng, following my path)'; attaining the same fruit as the Buddha is called '至我處 (zhì wǒ chù, arriving at my place)'. Furthermore, practicing the eternity of reward is called '隨我行 (suí wǒ xíng, following my path)'; realizing the eternity of Dharma is called '至我處 (zhì wǒ chù, arriving at my place)'. Third, it explains that the practitioner takes the Buddha as Nirvana. Saying '修二字為滅相者 (xiū èr zì wèi miè xiàng zhě, practicing these two words is the aspect of extinction)' means that practicing the eternal abiding of the Buddha is the aspect of great Nirvana's tranquility and extinction. Because these two Dharmas are apart from characteristics and nature, they are called extinction. It should be known that the Tathagata is Nirvana for that person, and the Great Nirvana alone manifests its mind, so it is said '為般 (wèi bān, is Nirvana)'. Refer to the explanation of the meaning of Nirvana below; the principle is exactly like this and should not be interpreted differently. The first point above is different from ordinary people. The second point below is different from the Two Vehicles (聲聞乘 Shravakayana and 緣覺乘 Pratyekabuddhayana). There are three points within it: First, it explains that Nirvana is only the Buddha Dharma. Second, Kasyapa (迦葉, Jiāyè, one of the ten great disciples of the Buddha, known for his ascetic practices) clings to the Small Vehicle and questions the Great Vehicle. Third, the Tathagata argues that the Great Vehicle is different from the Small Vehicle. In the first section, '涅槃義者 (Nièpán yì zhě, the meaning of Nirvana)' refers to the Paranirvana that the Buddha spoke of earlier, which is the Dharmata of all Buddhas. This is distinguishing the Dharma by referring to the person, explaining the difference from the Two Vehicles. In the second section, first inquire, then question. In the inquiry, it first says '佛法性者其義云何 (Fófǎ xìng zhě qí yì yúnhé, what is the meaning of the nature of Buddha Dharma?)', which is consulting and inquiring about the meaning of the Buddha. '我今欲下 (wǒ jīn yù xià, I now wish to)' is requesting the Buddha to explain. There are four sentences in the questioning: First, the difficulty of having nature without a body. '夫法性者 (fú fǎ xìng zhě, the nature of Dharma)' refers to the Nirvana nature that the Buddha spoke of earlier, which is abandoning the body, using the Small Vehicle to analogize the Great Vehicle, believing that like the Small Vehicle, abandoning the body and wisdom is necessary to attain Nirvana. Saying '捨身者名無所有 (shě shēn zhě míng wú suǒ yǒu, abandoning the body is called non-existence)' is using the Great Vehicle to explain the Small Vehicle, which is the same as the non-existence of the Small Vehicle. If there is non-existence, how can the body exist? This is clinging to non-existence to question existence. Second, '身若存下 (shēn ruò cún xià, if the body exists)' is the difficulty of having a body without nature. '身若存者 (shēn ruò cún zhě, if the body exists)' is even if admitting the existence of the body, how can it be said that the body has Dharma nature? This is questioning and refuting existence.
性。由身存故不得滅身以為涅槃。故無法性。三身有性下雙牒並徴。道言身者牒後有身。有法性者牒前有性。云何存者就以並徴。若言有身法性之義云何得存。若有法性。法性是無。身云何存。四我今下彰己不知。請佛釋通。佛答有四。一明法性非無。二明二乘不知。三明佛身非無。四明二乘不知。文別可見。就初段中。汝不應說滅是法性呵其難辭。夫性無滅正顯非無。第二段中就喻以明。二乘不知仰類佛德。如無想天成就色陰而無色想。舉其喻事。第四禪中廣果天處。有諸外道修無想定生於彼中。初生有想中間想滅。經五百劫命欲盡時。心想還生。便謗涅槃。終入地獄。佛今舉之。彼想滅時但有色陰。而無色陰所依之想。亦無依色攀緣之想。名無色想。不應問下彰其難知。彼無想天雖無粗想。非無細想所有心識。二乘不知。故不應問。喻明如來生死雖滅真德常存。所有真德非二乘知故不應問。云何住者問其色陰。云何受樂問其受陰。云何行者問其行陰。云何想者問其想陰。云何見聞問其識陰。此皆不應。如來境下顯前不應問之所以。無想天報唯佛境界非二乘知。故不應問。所況佛德類亦同爾。第三段中不應說言如來身滅。明身非無。又明佛身非是無常遷滅之法。是故不應說身是滅。第四段中就法以明二乘不知。如是
【現代漢語翻譯】 現代漢語譯本 性（Sva-bhāva，自性）。因為身體存在，所以不能通過滅身來達到涅槃（Nirvana，寂滅）。因此說沒有法性（Dharma-sva-bhāva，法的自性）。『三身有性』一句是雙重並列提問。『道言身者』是針對後面『有身』的提問。『有法性者』是針對前面『有性』的提問。『云何存者』是就此並列提問。如果說有身和法性的意義，如何能夠成立？如果存在法性，法性是空無，身體又如何存在？ 『四我今下』表明自己不明白，請求佛陀解釋清楚。佛陀的回答有四個方面：一是說明法性並非空無；二是說明二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）不瞭解；三是說明佛身並非空無；四是說明二乘不瞭解。文義區別顯而易見。就第一段來說，『汝不應說滅是法性』是呵斥這種提問。法性沒有滅，正說明它並非空無。第二段中用比喻來說明，二乘不能理解佛陀的功德。例如無想天（Asañjñā-sattva，無想有情天）成就了色陰（Rūpa-skandha，色蘊）卻沒有色想。這是舉例說明。在第四禪（Caturtha-dhyāna，第四禪那）中的廣果天（Bṛhatphala，廣果天）處，有一些外道（Tīrthika，外道）修習無想定（Asañjñā-samāpatti，無想定）而生於其中。剛開始出生時還有想，中間想就滅了。經過五百劫（Kalpa，劫）壽命將盡時，心想又會重新產生，於是就誹謗涅槃，最終墮入地獄。佛陀現在舉這個例子，他們想滅的時候只有色陰，而沒有色陰所依賴的想，也沒有依賴色而攀緣的想，這叫做無色想。『不應問下』表明這種道理難以理解。無想天雖然沒有粗想，但並非沒有細想和所有心識。二乘不瞭解，所以不應該問。這個比喻說明如來（Tathāgata，如來）的生死雖然滅了，但真德（真實功德）常存，所有真實功德不是二乘所能瞭解的，所以不應該問。『云何住者』是問色陰如何存在。『云何受樂』是問受陰（Vedanā-skandha，受蘊）如何感受快樂。『云何行者』是問行陰（Saṃskāra-skandha，行蘊）如何運作。『云何想者』是問想陰（Saṃjñā-skandha，想蘊）如何運作。『云何見聞』是問識陰（Vijñāna-skandha，識蘊）如何運作。這些都不應該問。『如來境下』說明前面不應該問的原因。無想天的境界只有佛陀才能瞭解，不是二乘所能瞭解的，所以不應該問。所比喻的佛陀的功德也是如此。第三段中，『不應說言如來身滅』，說明佛身並非空無。又說明佛身不是無常遷滅之法，所以不應該說佛身是滅。第四段中，就法理說明二乘不瞭解，像這樣。
【English Translation】 English version Nature (Sva-bhāva). Because the body exists, one cannot attain Nirvana (Nirvana) by extinguishing the body. Therefore, there is no Dharma-nature (Dharma-sva-bhāva). The phrase 'three bodies have nature' is a double inquiry. 'The statement about the body' refers to the subsequent question about 'having a body.' 'Having Dharma-nature' refers to the preceding question about 'having nature.' 'How does it exist?' is an inquiry about this. If one speaks of the meaning of having a body and Dharma-nature, how can it be established? If Dharma-nature exists, and Dharma-nature is emptiness, how can the body exist? 'Four, I now' indicates that I do not understand and request the Buddha to explain clearly. The Buddha's answer has four aspects: first, to explain that Dharma-nature is not emptiness; second, to explain that the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) do not understand; third, to explain that the Buddha's body is not emptiness; and fourth, to explain that the Two Vehicles do not understand. The differences in meaning are obvious. Regarding the first paragraph, 'You should not say that extinction is Dharma-nature' is a rebuke of this question. Dharma-nature does not have extinction, which precisely shows that it is not emptiness. In the second paragraph, an analogy is used to explain that the Two Vehicles cannot comprehend the Buddha's virtues. For example, the Heaven of Non-Perception (Asañjñā-sattva) achieves the form aggregate (Rūpa-skandha) but has no perception of form. This is an example. In the Heaven of Great Fruit (Bṛhatphala) in the Fourth Dhyana (Caturtha-dhyāna), there are some non-Buddhists (Tīrthika) who cultivate the Samadhi of Non-Perception (Asañjñā-samāpatti) and are born there. At the beginning of their birth, they still have perception, but in the middle, perception ceases. After five hundred Kalpas (Kalpa), when their lifespan is about to end, perception arises again, and they then slander Nirvana, ultimately falling into hell. The Buddha now gives this example: when their perception ceases, they only have the form aggregate, but they do not have the perception that relies on form, nor do they have the perception that clings to form, which is called non-perception. 'One should not ask below' indicates that this principle is difficult to understand. Although the Heaven of Non-Perception does not have coarse perception, it does not lack subtle perception and all consciousness. The Two Vehicles do not understand, so one should not ask. This analogy explains that although the Tathāgata's (Tathāgata) birth and death have ceased, true virtues (true merits) always exist, and all true virtues cannot be understood by the Two Vehicles, so one should not ask. 'How does it abide?' asks how the form aggregate exists. 'How does it receive pleasure?' asks how the feeling aggregate (Vedanā-skandha) experiences pleasure. 'How does it act?' asks how the volition aggregate (Saṃskāra-skandha) operates. 'How does it think?' asks how the perception aggregate (Saṃjñā-skandha) operates. 'How does it see and hear?' asks how the consciousness aggregate (Vijñāna-skandha) operates. These should not be asked. 'The realm of the Tathagata below' explains the reason why one should not ask earlier. Only the Buddha can understand the realm of the Heaven of Non-Perception, not the Two Vehicles, so one should not ask. The virtues of the Buddha that are being compared are also the same. In the third paragraph, 'One should not say that the Tathagata's body is extinguished' explains that the Buddha's body is not emptiness. It also explains that the Buddha's body is not a law of impermanence and change, so one should not say that the Buddha's body is extinguished. In the fourth paragraph, the principle explains that the Two Vehicles do not understand, like this.
滅法牒前涅槃。是佛境界明唯佛知。非諸已下明非二乘之所知也。自下第三不同菩薩。于中三句。一勸迦葉不應思量。何處住者思佛色陰。何處行者思佛行陰。何處見者思佛識陰。何處樂者思佛受陰。略不云想。此皆不應。以佛平等法門之身。妙出情外。無一處在而無不在。故不應思。二如是義下明其不知。成前不應思量之義。不知同小。是故云亦。三諸佛下舉佛不思。成前不知。諸佛法身是法性身。種種方便是佛報身。報德差別故云種種。方便修生故名方便。亦可法身是佛真身。種種方便是佛應身。皆不可思。故彼不知。上來第一明佛體常即是自德。自下第二就常說歸明攝他德。于中有三。一就常辯歸。二迦葉聞說領解修行。三如來述贊。初中應修佛法及僧而作常想。總勸修學。亦應說言作無異想及無變想。但今文中乘上所辯但勸修常。余略不論。是三法下別教修學。先開三門。次廣辯釋。若言如來異法僧下破邪顯正。前開門中言是三法無異想者。明非別體。一佛體上隨義分三。故無別異。無無常者體非生滅。不同變易。無變異者體無終盡。不同分段。準釋應爾。約此三門教除邪想。下廣辯之。先廣無異。次廣第二無無常義。后廣無變。此三段中文有隱顯。廣無異中單反無順。無無常中反順雙舉。解無變中唯順無反
【現代漢語翻譯】 現代漢語譯本 滅法牒前涅槃（Mie Fa Die Qian Nie Pan）：在斷滅一切法之後證得的涅槃，是佛的境界，只有佛才能完全明瞭。『非諸已下明非二乘之所知也』：這句說明了二乘（聲聞乘和緣覺乘）無法理解這種境界。 自下第三不同菩薩：下面第三點是佛的境界與菩薩的不同。于中三句：其中包含三句話。 一勸迦葉（Jia Ye，佛陀的弟子名）不應思量：勸告迦葉不要去思量佛住在哪裡，即不要思量佛的色陰（Se Yin，五蘊之一，指物質的集合）；不要思量佛在哪裡行走，即不要思量佛的行陰（Xing Yin，五蘊之一，指心理活動的集合）；不要思量佛在哪裡看見，即不要思量佛的識陰（Shi Yin，五蘊之一，指識別和認識的集合）；不要思量佛在哪裡感受快樂，即不要思量佛的受陰（Shou Yin，五蘊之一，指感受的集合）。這裡省略了想陰（Xiang Yin，五蘊之一，指表象和概念的集合）。這些都不應該去思量，因為佛的法門是平等的，佛的身妙不可言，超越了情感的範疇，無處不在，因此不應該去思量。 二如是義下明其不知：下面說明了他們不瞭解這些道理，從而成就了前面『不應思量』的意義。他們的不知與小乘相同，所以說『亦』。 三諸佛下舉佛不思：下面舉出諸佛不思量這些，來成就前面『不知』的說法。諸佛的法身（Fa Shen，佛的真理之身）是法性身（Fa Xing Shen，體現法性的身），種種方便（Zhong Zhong Fang Bian，佛用來教化眾生的各種方法）是佛的報身（Bao Shen，佛因修行而獲得的身）。報身功德有差別，所以說是『種種』。方便是修習而產生的，所以叫做『方便』。也可以說，法身是佛的真身（Zhen Shen，真實的身體），種種方便是佛的應身（Ying Shen，爲了適應不同眾生而顯現的身體）。這些都是不可思議的，所以他們不瞭解。 上來第一明佛體常即是自德：上面第一部分說明了佛的本體是常住不變的，這就是佛的自身功德。自下第二就常說歸明攝他德：下面第二部分就常住不變的本體來說明如何攝取其他功德。于中有三：其中包含三個方面。 一就常辯歸：第一是就常住不變來辨明歸宿。二迦葉聞說領解修行：第二是迦葉聽聞佛的說法后領悟理解並修行。三如來述讚：第三是如來（Ru Lai，佛的稱號之一）敘述並讚歎。 初中應修佛法及僧而作常想：首先，應該修習佛法和僧伽（Seng Qie，佛教僧團），並認為它們是常住不變的。總勸修學：總的來說是勸勉修習佛法。亦應說言作無異想及無變想：也應該說要認為它們沒有差異，也沒有變化。但今文中乘上所辯但勸修常：但是現在這段經文中，承接上面所辨明的，只是勸勉修習常住不變的道理。余略不論：其餘的就簡略不說了。 是三法下別教修學：下面分別教導如何修學佛法僧三寶。先開三門：首先開啟三個門徑。次廣辯釋：然後廣泛地辨析解釋。若言如來異法僧下破邪顯正：如果說如來、佛法、僧伽是不同的，那麼下面就要破除邪見，顯明正理。前開門中言是三法無異想者：前面開啟的門徑中說，這三法沒有差異，說明它們不是不同的個體。一佛體上隨義分三：在佛的本體上，隨著意義的不同而分為三。 故無別異：所以它們沒有分別和差異。無無常者體非生滅：沒有無常，說明它們的本體不是生滅變化的。不同變易：與變易不同。無變異者體無終盡：沒有變異，說明它們的本體沒有終結和窮盡。不同分段：與分段不同。準釋應爾：按照這個標準來解釋應該是這樣的。約此三門教除邪想：通過這三個門徑，教導人們去除邪惡的想法。下廣辯之：下面廣泛地辨析這些道理。先廣無異：首先廣泛地辨析沒有差異的道理。次廣第二無無常義：其次廣泛地辨析第二點，沒有無常的道理。后廣無變：最後廣泛地辨析沒有變化的道理。此三段中文有隱顯：這三段經文中，文辭有隱晦和顯明。 廣無異中單反無順：在廣泛辨析沒有差異的道理時，只有反面的論述，沒有順應的論述。無無常中反順雙舉：在辨析沒有無常的道理時，反面的和順應的論述都舉出來了。解無變中唯順無反：在解釋沒有變化的道理時，只有順應的論述，沒有反面的論述。
【English Translation】 English version 『Mie Fa Die Qian Nie Pan』 (Extinction of Dharma Precedes Nirvana): Nirvana attained after the extinction of all dharmas is the realm of the Buddha, fully understood only by the Buddha. 『Fei Zhu Yi Xia Ming Fei Er Cheng Zhi Suo Zhi Ye』 (The following explains that it is not known by the Two Vehicles): This sentence explains that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot comprehend this realm. 『Zi Xia Di San Bu Tong Pu Sa』 (The third point below differs from Bodhisattvas): The third point below is the difference between the Buddha's realm and that of Bodhisattvas. 『Yu Zhong San Ju』 (Among them, three sentences): It contains three sentences. 『Yi Quan Jia Ye Bu Ying Si Liang』 (First, advise Kāśyapa not to contemplate): Advise Kāśyapa (Jia Ye, name of a disciple of the Buddha) not to contemplate where the Buddha resides, i.e., not to contemplate the Buddha's Rūpa-skandha (Se Yin, one of the five skandhas, referring to the aggregate of matter); not to contemplate where the Buddha walks, i.e., not to contemplate the Buddha's Saṃskāra-skandha (Xing Yin, one of the five skandhas, referring to the aggregate of mental formations); not to contemplate where the Buddha sees, i.e., not to contemplate the Buddha's Vijñāna-skandha (Shi Yin, one of the five skandhas, referring to the aggregate of consciousness); not to contemplate where the Buddha experiences pleasure, i.e., not to contemplate the Buddha's Vedanā-skandha (Shou Yin, one of the five skandhas, referring to the aggregate of feeling). Here, the Saṃjñā-skandha (Xiang Yin, one of the five skandhas, referring to the aggregate of perception) is omitted. These should not be contemplated because the Buddha's Dharma is equal, and the Buddha's body is wonderfully beyond the realm of emotions, omnipresent, and therefore should not be contemplated. 『Er Ru Shi Yi Xia Ming Qi Bu Zhi』 (Second, the following explains their ignorance): The following explains that they do not understand these principles, thus fulfilling the meaning of 『should not contemplate』 mentioned earlier. Their ignorance is the same as that of the Hinayana, so it is said 『also』. 『San Zhu Fo Xia Ju Fo Bu Si』 (Third, the following cites that Buddhas do not contemplate): The following cites that Buddhas do not contemplate these, to fulfill the statement of 『ignorance』 mentioned earlier. The Dharmakāya (Fa Shen, the body of truth of the Buddha) of the Buddhas is the Dharmatā-kāya (Fa Xing Shen, the body that embodies Dharma-nature), and the various Upāyas (Zhong Zhong Fang Bian, various methods used by the Buddha to teach sentient beings) are the Nirmāṇakāya (Bao Shen, the body acquired by the Buddha through practice). The merits of the Nirmāṇakāya are different, so it is said 『various』. Upāyas are produced through practice, so they are called 『Upāyas』. It can also be said that the Dharmakāya is the Buddha's True Body (Zhen Shen, the real body), and the various Upāyas are the Buddha's Transformation Body (Ying Shen, the body manifested to adapt to different sentient beings). These are all inconceivable, so they do not understand. 『Shang Lai Di Yi Ming Fo Ti Chang Ji Shi Zi De』 (The first part above explains that the Buddha's essence is constant, which is the Buddha's own merit): The first part above explains that the Buddha's essence is constant and unchanging, which is the Buddha's own merit. 『Zi Xia Di Er Jiu Chang Shuo Gui Ming She Ta De』 (The second part below explains how to incorporate other merits based on the constant essence): The second part below explains how to incorporate other merits based on the constant and unchanging essence. 『Yu Zhong You San』 (Among them, there are three aspects): It contains three aspects. 『Yi Jiu Chang Bian Gui』 (First, clarify the return based on constancy): The first is to clarify the return based on constancy. 『Er Jia Ye Wen Shuo Ling Jie Xiu Xing』 (Second, Kāśyapa hears the explanation, understands, and practices): The second is that Kāśyapa listens to the Buddha's explanation, understands, and practices. 『San Ru Lai Shu Zan』 (Third, the Tathāgata narrates and praises): The third is that the Tathāgata (Ru Lai, one of the titles of the Buddha) narrates and praises. 『Chu Zhong Ying Xiu Fo Fa Ji Seng Er Zuo Chang Xiang』 (Initially, one should practice the Buddha, Dharma, and Sangha and think of them as constant): Initially, one should practice the Buddha, Dharma, and Sangha (Seng Qie, the Buddhist monastic community), and think of them as constant and unchanging. 『Zong Quan Xiu Xue』 (Generally encourage practice and learning): Generally, it encourages the practice and learning of the Dharma. 『Yi Ying Shuo Yan Zuo Wu Yi Xiang Ji Wu Bian Xiang』 (It should also be said to think of them as without difference and without change): It should also be said to think of them as without difference and without change. 『Dan Jin Wen Zhong Cheng Shang Suo Bian Dan Quan Xiu Chang』 (But in this text, following the explanation above, it only encourages the practice of constancy): But in this text, following the explanation above, it only encourages the practice of the principle of constancy. 『Yu Lue Bu Lun』 (The rest is briefly not discussed): The rest is briefly not discussed. 『Shi San Fa Xia Bie Jiao Xiu Xue』 (Below, separately teach the practice of the Three Jewels): Below, separately teach how to practice the Three Jewels of Buddha, Dharma, and Sangha. 『Xian Kai San Men』 (First, open three gateways): First, open three gateways. 『Ci Guang Bian Shi』 (Then, extensively analyze and explain): Then, extensively analyze and explain. 『Ruo Yan Ru Lai Yi Fa Seng Xia Po Xie Xian Zheng』 (If it is said that the Tathāgata, Dharma, and Sangha are different, then refute the heresy and reveal the truth): If it is said that the Tathāgata, Dharma, and Sangha are different, then refute the heresy and reveal the truth. 『Qian Kai Men Zhong Yan Shi San Fa Wu Yi Xiang Zhe』 (In the previously opened gateways, it is said that these three dharmas are without difference): In the previously opened gateways, it is said that these three dharmas are without difference, indicating that they are not different entities. 『Yi Fo Ti Shang Sui Yi Fen San』 (On the Buddha's essence, they are divided into three according to different meanings): On the Buddha's essence, they are divided into three according to different meanings. 『Gu Wu Bie Yi』 (Therefore, there is no difference): Therefore, there is no separation or difference. 『Wu Wu Chang Zhe Ti Fei Sheng Mie』 (Without impermanence, their essence is not subject to birth and death): Without impermanence, their essence is not subject to birth and death. 『Bu Tong Bian Yi』 (Different from change): Different from change. 『Wu Bian Yi Zhe Ti Wu Zhong Jin』 (Without variation, their essence has no end): Without variation, their essence has no end. 『Bu Tong Fen Duan』 (Different from segmentation): Different from segmentation. 『Zhun Shi Ying Er』 (The interpretation should be like this): The interpretation should be like this. 『Yue Ci San Men Jiao Chu Xie Xiang』 (Through these three gateways, teach to remove evil thoughts): Through these three gateways, teach people to remove evil thoughts. 『Xia Guang Bian Zhi』 (Below, extensively analyze these principles): Below, extensively analyze these principles. 『Xian Guang Wu Yi』 (First, extensively analyze the principle of no difference): First, extensively analyze the principle of no difference. 『Ci Guang Di Er Wu Wu Chang Yi』 (Second, extensively analyze the second point, the principle of no impermanence): Second, extensively analyze the second point, the principle of no impermanence. 『Hou Guang Wu Bian』 (Finally, extensively analyze the principle of no change): Finally, extensively analyze the principle of no change. 『Ci San Duan Wen Zhong Wen You Yin Xian』 (In these three paragraphs, the wording is implicit and explicit): In these three paragraphs, the wording is implicit and explicit. 『Guang Wu Yi Zhong Dan Fan Wu Shun』 (In extensively analyzing the principle of no difference, there is only negative discussion, no affirmative discussion): In extensively analyzing the principle of no difference, there is only negative discussion, no affirmative discussion. 『Wu Wu Chang Zhong Fan Shun Shuang Ju』 (In analyzing the principle of no impermanence, both negative and affirmative discussions are raised): In analyzing the principle of no impermanence, both negative and affirmative discussions are raised. 『Jie Wu Bian Zhong Wei Shun Wu Fan』 (In explaining the principle of no change, there is only affirmative discussion, no negative discussion): In explaining the principle of no change, there is only affirmative discussion, no negative discussion.
。互從皆得。辯無異中於三修異請凈三歸則無依處。明無初始歸趣之心。清凈三歸。非是其人所趣向處。名無歸處。禁戒不具明無中間正修之行。趣真行闕。所以不具。諸行皆闕。離惡在初。故但云戒。終不能得聲聞緣覺菩提果者。明無究竟所成之果。三乘之果並皆不成。故云不得聲聞等果。不得菩提義則可爾。云何不得聲聞緣覺。解言。若人一向不聞一體三歸作別異想。容得聲聞緣覺之果。若曾聞說一體三歸誹謗不受。作別異想。此即是其謗方等人罪過五逆。人天之報尚不可階。況能證得二乘道果。若能于下解釋第二無無常義。先順。后反。順中初法。次喻。后合。法中若能於是不思修常想者。則有歸處。明有初始歸向之心。常住三歸是其所向。故有歸處。準前應言禁戒具足能得聲聞緣覺等果。略不具論。喻中如樹喻上初段如來體常。則有樹影喻此後段三歸義常。依佛常體開此三歸攝人之用。故如因樹則有樹影。閤中如來亦爾。總合。有常法故合前樹也。則有歸處合有樹影。非是無常總結為常。下反釋之。若言如來是無常者。舉彼異見。則非世人所歸依處。辯過以非。無常滅去誰為物歸。自下第三釋無變異。迦葉初先舉闇無影。欲令如來同之變異。下佛答之。明影常有顯佛無變。于中先明如來恒有無眼不具。先喻。
【現代漢語翻譯】 現代漢語譯本：互相依從都能成立。如果認為三歸依的修行沒有差別，那麼就沒有歸依之處。說明沒有最初的歸趣之心。清凈的三歸依，不是人們所趨向的地方，這叫做沒有歸依之處。禁戒不完備，說明沒有中間正確修行的行為，趨向真如的修行有所欠缺，所以不完備。各種修行都有所欠缺，斷離惡行是最初的，所以只說戒。最終不能得到聲聞、緣覺、菩提果，說明沒有最終所成就的果。聲聞乘、緣覺乘、菩薩乘的果都不能成就，所以說不能得到聲聞等果。不能得到菩提的意義還可以理解，為什麼說不能得到聲聞、緣覺的果呢？解釋說，如果有人一直沒有聽聞一體三歸依的說法，而作別異的想法，或許還能得到聲聞、緣覺的果。如果曾經聽聞過一體三歸依的說法，卻誹謗不接受，而作別異的想法，這就是誹謗方等經的罪過，等同五逆罪，人天的果報尚且不能得到，更何況能證得二乘的道果。如果能在下面解釋第二無無常的意義，先順著說，然後反過來說。順著說，先說法，其次用比喻，最後總結。說法中，如果能於此不思修常想，那麼就有歸依之處。說明有最初歸向的心，常住的三歸依是其所向，所以有歸依之處。按照前面的說法，應該說禁戒具足，能得到聲聞、緣覺等果，這裡省略沒有完全論述。比喻中，如樹的比喻對應上面初段如來體常，那麼就有樹影的比喻對應此後段三歸依義常。依靠佛的常體，開顯這三歸依攝受人的作用，所以說因為有樹就有樹影。總結中，如來也是這樣，總合，因為有常法，所以對應前面的樹，那麼就有歸依之處，對應有樹影，不是無常，總結為常。下面反過來解釋，如果說如來是無常的，舉出他們的不同見解，那麼就不是世人所歸依的地方。辯駁過失，因為無常會滅去，誰來作為萬物的歸宿？從下面第三段解釋無變異。迦葉首先舉出黑暗就沒有影子，想要讓如來和黑暗一樣會變異。下面佛回答，說明影子是常有的，顯示佛沒有變異。其中先說明如來恒常存在，沒有眼睛不完備。先用比喻。 English version: Mutual dependence is attainable. If one considers the practice of the Three Refuges to be without distinction, then there is no refuge. This indicates the absence of an initial mind of refuge. Pure Three Refuges are not the place to which people turn; this is called having no refuge. Incomplete adherence to precepts indicates the absence of correct practice in the middle, with shortcomings in the practice of approaching truth, hence incompleteness. All practices are deficient, and severing evil is the initial step, so only precepts are mentioned. Ultimately, one cannot attain the fruits of Śrāvakayāna (聲聞, Hearer Vehicle), Pratyekabuddhayāna (緣覺, Solitary Realizer Vehicle), or Bodhi (菩提, Enlightenment), indicating the absence of an ultimate fruit to be attained. The fruits of the Three Vehicles cannot be achieved, hence it is said that one cannot attain the fruits of Śrāvakas, etc. The meaning of not attaining Bodhi is understandable, but why is it said that one cannot attain the fruits of Śrāvakas and Pratyekabuddhas? The explanation is that if a person has never heard of the Three Refuges as a unified entity and holds differing views, they might still attain the fruits of Śrāvakas and Pratyekabuddhas. However, if one has heard of the Three Refuges as a unified entity but slanders and rejects it, holding differing views, this constitutes the offense of slandering the Vaipulya Sutras (方等) and is equivalent to the Five Heinous Offenses (五逆). Even the rewards of humans and gods are unattainable, let alone the realization of the fruits of the Two Vehicles. If one can explain the second meaning of 'no impermanence' below, first proceed in accordance, then reverse. In accordance, first state the principle, then use a metaphor, and finally summarize. In stating the principle, if one can contemplate and cultivate the thought of permanence, then there is a refuge. This indicates an initial mind of refuge, with the permanent Three Refuges as the destination, hence there is a refuge. According to the previous statement, it should be said that complete adherence to precepts enables the attainment of the fruits of Śrāvakas, Pratyekabuddhas, etc., but this is omitted for brevity. In the metaphor, the analogy of the tree corresponds to the initial section above regarding the permanence of the Tathāgata's (如來) essence, then the analogy of the tree's shadow corresponds to the subsequent section regarding the permanence of the meaning of the Three Refuges. Relying on the permanent essence of the Buddha, the function of these Three Refuges in gathering people is revealed, hence it is said that because there is a tree, there is a shadow. In the summary, the Tathāgata is also like this, summarizing that because there is a permanent principle, it corresponds to the previous tree, then there is a refuge, corresponding to having a shadow, not impermanence, summarizing as permanence. Below, it is explained in reverse. If it is said that the Tathāgata is impermanent, presenting their differing view, then it is not a place of refuge for the world. The fault is refuted, because impermanence will cease, who will be the refuge for all things? From the third section below, the meaning of 'no change' is explained. Kāśyapa (迦葉) first mentions that darkness has no shadow, wanting to make the Tathāgata the same as darkness, subject to change. The Buddha answers below, explaining that the shadow is constant, showing that the Buddha does not change. Among them, it is first explained that the Tathāgata is eternally present, without incomplete eyes. First, a metaphor is used.
【English Translation】 Mutual dependence is attainable. If one considers the practice of the Three Refuges to be without distinction, then there is no refuge. This indicates the absence of an initial mind of refuge. Pure Three Refuges are not the place to which people turn; this is called having no refuge. Incomplete adherence to precepts indicates the absence of correct practice in the middle, with shortcomings in the practice of approaching truth, hence incompleteness. All practices are deficient, and severing evil is the initial step, so only precepts are mentioned. Ultimately, one cannot attain the fruits of Śrāvakayāna (聲聞, Hearer Vehicle), Pratyekabuddhayāna (緣覺, Solitary Realizer Vehicle), or Bodhi (菩提, Enlightenment), indicating the absence of an ultimate fruit to be attained. The fruits of the Three Vehicles cannot be achieved, hence it is said that one cannot attain the fruits of Śrāvakas, etc. The meaning of not attaining Bodhi is understandable, but why is it said that one cannot attain the fruits of Śrāvakas and Pratyekabuddhas? The explanation is that if a person has never heard of the Three Refuges as a unified entity and holds differing views, they might still attain the fruits of Śrāvakas and Pratyekabuddhas. However, if one has heard of the Three Refuges as a unified entity but slanders and rejects it, holding differing views, this constitutes the offense of slandering the Vaipulya Sutras (方等) and is equivalent to the Five Heinous Offenses (五逆). Even the rewards of humans and gods are unattainable, let alone the realization of the fruits of the Two Vehicles. If one can explain the second meaning of 'no impermanence' below, first proceed in accordance, then reverse. In accordance, first state the principle, then use a metaphor, and finally summarize. In stating the principle, if one can contemplate and cultivate the thought of permanence, then there is a refuge. This indicates an initial mind of refuge, with the permanent Three Refuges as the destination, hence there is a refuge. According to the previous statement, it should be said that complete adherence to precepts enables the attainment of the fruits of Śrāvakas, Pratyekabuddhas, etc., but this is omitted for brevity. In the metaphor, the analogy of the tree corresponds to the initial section above regarding the permanence of the Tathāgata's (如來) essence, then the analogy of the tree's shadow corresponds to the subsequent section regarding the permanence of the meaning of the Three Refuges. Relying on the permanent essence of the Buddha, the function of these Three Refuges in gathering people is revealed, hence it is said that because there is a tree, there is a shadow. In the summary, the Tathāgata is also like this, summarizing that because there is a permanent principle, it corresponds to the previous tree, then there is a refuge, corresponding to having a shadow, not impermanence, summarizing as permanence. Below, it is explained in reverse. If it is said that the Tathāgata is impermanent, presenting their differing view, then it is not a place of refuge for the world. The fault is refuted, because impermanence will cease, who will be the refuge for all things? From the third section below, the meaning of 'no change' is explained. Kāśyapa (迦葉) first mentions that darkness has no shadow, wanting to make the Tathāgata the same as darkness, subject to change. The Buddha answers below, explaining that the shadow is constant, showing that the Buddha does not change. Among them, it is first explained that the Tathāgata is eternally present, without incomplete eyes. First, a metaphor is used.
后合。如彼闇下明諸眾生不見時節。先喻。后合。佛滅度后合彼闇時。說言無常合不見影。上來廣辯。自下第三破邪顯正。且就初門破邪顯正。餘二可知。若言如來異法僧者。舉其異見。則不能成三歸依處以理示過。如汝已下約喻顯過。三歸各別不即常性。故是無常。
上來第一教示真歸。自下迦葉領解修行。于中有三。一以真歸。上開父母。乃至七世無始皆開。但隨世俗且言七世。又七世來愛習未舍。可以攝化。故說開之。七世父母隨生何道。迦葉皆往而為開化。如佛昇天為母說法。二我今下中益己身。三既自下下利眾生。有信眾生直為廣說。無信眾生懼伏令學。
第三如來述贊之中。初嘆護法。次嘆益人。以善益人故曰不欺下明得果。
金剛身品者。此品之中具答二問。一答云何得金剛身。二答何因得堅固力。此二因同。一處答之。於此二中。就始以標。是故名為金剛身品。下文之中具辯五身。何故偏名金剛身品。不可並題。且舉金剛就第一問。偏云金剛。此品有四。一明得身。二總結嘆。三迦葉領解。四如來述贊。就初段中。先明其果。而未能知所因已下辯其得因。向前品中先因後果。今乘前便。先果后因。就明果中。先略。后廣。如來身者是常住身乃至法身。是其略也。身體不遷名常住身
【現代漢語翻譯】 現代漢語譯本： 然後總結。就像在黑暗中，眾生看不見時節一樣。（這是）先用比喻，然後總結。佛陀涅槃后，就像那黑暗之時，說一切都是無常的，看不見影子。以上是廣泛的辯論。從下面開始，第三部分是破斥邪說，彰顯正理。且從第一個門入手，破斥邪說，彰顯正理。其餘兩個門可以類推。如果說如來、佛法、僧伽是不同的，那麼提出這種不同見解，就不能成就三歸依之處，用道理來揭示其過失。就像你下面所說的，用比喻來顯示過失。三歸依各自不同，不是常住不變的性質，所以是無常的。
上面第一部分是教示真正的歸依。從下面開始，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）領悟並修行。其中有三點：一是通過真正的歸依，向上開啟父母，乃至七世無始以來都開啟。但只是隨順世俗的說法，暫且說七世。而且七世以來，愛習還沒有捨棄，可以攝受教化，所以說開啟他們。七世父母無論轉生到哪一道，迦葉都會前往併爲他們開啟智慧，就像佛陀升到忉利天為母親說法一樣。二是『我今下』，中間利益自身。三是『既自下』，向下利益眾生。對於有信心的眾生，直接為他們廣泛解說；對於沒有信心的眾生，使他們恐懼而降伏，從而令他們學習。
第三部分是如來的述說讚歎，首先讚歎護法，其次讚歎利益他人。因為以善行利益他人，所以說『不欺下』，表明得到果報。
《金剛身品》中，這一品中具體回答了兩個問題：一是回答如何得到金剛身（vajra-body，堅不可摧的身體）；二是回答什麼原因能得到堅固的力量。這兩個原因相同，在一處回答。在這兩個問題中，從開始處標明，所以名為《金剛身品》。下文之中具體辨析了五身（five bodies，佛陀所具有的五種身）。為什麼偏偏名為《金剛身品》呢？不能全部都題寫。暫且舉出金剛，就第一個問題，偏重說金剛。這一品有四個部分：一是說明得到金剛身，二是總結讚歎，三是迦葉領悟理解，四是如來述說讚歎。就第一段中，先說明其果報，但還未能知道原因，從『所因已下』開始辨析得到金剛身的原因。向前面的品中是先因後果，現在承接前面的方便，先果后因。就說明果報中，先簡略，后詳細。『如來身者是常住身乃至法身』，這是簡略的說法。身體不遷變，名為常住身。
【English Translation】 English version: Then concludes. Just as in the darkness, sentient beings cannot see the seasons. (This is) first using a metaphor, then concluding. After the Buddha's Nirvana, just like that time of darkness, saying that everything is impermanent, and cannot see the shadow. The above is a broad debate. From below, the third part is to refute heresies and reveal the truth. And starting from the first door, refute heresies and reveal the truth. The remaining two doors can be inferred. If it is said that the Tathagata (Tathāgata, 'the one who has thus come' or 'the one who has thus gone', referring to the Buddha), the Dharma (Dharma, the teachings of the Buddha), and the Sangha (Sangha, the Buddhist monastic order) are different, then proposing this different view cannot accomplish the three refuges, using reason to reveal its fault. Just like what you say below, using a metaphor to show the fault. The three refuges are each different, not a permanent nature, so they are impermanent.
The first part above is to teach the true refuge. From below, Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) understands and practices. There are three points in it: First, through true refuge, upwardly open up parents, and even open up the seven generations since beginningless time. But it is only in accordance with the worldly saying, temporarily saying seven generations. Moreover, for seven generations, the habits of love have not been abandoned, and they can be subdued and transformed, so it is said to open them up. No matter which path the seven generations of parents are reborn into, Kāśyapa will go and open up wisdom for them, just like the Buddha ascended to the Trayastrimsa Heaven to preach the Dharma for his mother. Second, 'I now below', in the middle benefits oneself. Third, 'Since below', downwardly benefits sentient beings. For sentient beings with faith, directly explain it widely for them; for sentient beings without faith, make them fearful and subdued, so that they learn.
The third part is the Tathagata's narration and praise, first praising the protectors of the Dharma, and second praising those who benefit others. Because of benefiting others with good deeds, it is said 'not deceiving below', indicating obtaining the fruit.
In the chapter of 'Vajra Body', this chapter specifically answers two questions: First, it answers how to obtain the vajra-body (vajra-body, an indestructible body); second, it answers what causes one to obtain firm strength. These two causes are the same, and are answered in one place. In these two questions, it is marked from the beginning, so it is named 'Vajra Body Chapter'. In the following text, the five bodies (five bodies, the five bodies possessed by the Buddha) are specifically analyzed. Why is it specifically named 'Vajra Body Chapter'? It is not possible to write all of them. Temporarily citing vajra, regarding the first question, it emphasizes vajra. This chapter has four parts: First, it explains obtaining the vajra body, second, it summarizes and praises, third, Kāśyapa understands and comprehends, and fourth, the Tathagata narrates and praises. In the first paragraph, it first explains its fruit, but it has not yet known the cause, and from 'the cause below' it begins to analyze the cause of obtaining the vajra body. In the previous chapters, it was first the cause and then the fruit, and now continuing the convenience of the previous, it is first the fruit and then the cause. In explaining the fruit, it is first brief and then detailed. 'The Tathagata's body is the permanent body and even the Dharma body', this is a brief statement. The body does not change, it is called the permanent body.
。不為緣沮名不壞身。不壞之義如世金剛。是故就喻名金剛身。不假資成名非雜食身。唯以法成名為法身。下廣顯之。迦葉先問。如來次答。下迦葉領解。問中有二。一牒佛所說明己不見。二唯見下舉佛化跡彰己所見。先明所見無常壞等。壞翻不壞。塵翻金剛。食翻非食。等者等於血肉之身。翻前法身。何以下釋。以入涅槃故非常等。此義上來佛數解釋。迦葉何故仍為此問。為起說故。又以世人執見難捨。欲令如來重為破遣。故復舉之。答中有四。一就所見以呵。二如來之身無量億劫堅牢已下。就所不見以教。三如是功德成如來身非食身下。就前所呵以破。亦名為釋。四汝今當知如來之身即金剛下。就前所教以勸。初中莫謂是呵辭也。第二教中文別有三。一辯德廣教。二如來法身皆悉成下總以結嘆。三唯有如來乃知已下。明前迦葉不見所以。初中先約過去以教。如來非身是身已下就現以教。般涅槃時不般已下就后以教。初言如來無量億劫堅牢難壞。舉本顯今。現中初言非身是身開列章門。有過皆舍名為非身。有德斯備稱為是身。不生滅下廣以顯之。于中所有遣相之言。成前非身。辯德之辭顯上是身。唯可如是總相粗判。不可碎分。非身是身。不可說下牒以結嘆。非身是身牒前所辯。不可宣說明其出言。除一法等彰其離
相。除一法相明非一相。不可算數明非異相。就后教中。般涅槃時不般涅槃。明實不滅。上來廣教。如來法身皆悉成下第二總結。唯如來下是第三段釋前迦葉不見所以。良以佛身唯如來知。非諸聲聞緣覺知故。迦葉不見。迦葉示同二乘不見。故今舉此釋其不見。上來第二如來教竟。自下第三就前第一所呵以破。于中三句。前之兩句舉佛真德破其所見。后之一句舉佛應病釋其所見。前兩句中。如是功德成如來身非是雜食。破前迦葉唯見食身。如來真身功德如是云何復得諸疾苦等。破前迦葉所見無常破壞之身。言無危等即是顯佛堅固力也。第三句中明佛為生示現病苦。故令迦葉見佛無常破壞身等。自下第四就上第二所教以勸。先勸令知如來之身即是金剛。次勸令思。思佛金剛非是食身。后勸令說。說佛法身。上來第二如來廣答。自下第三迦葉領解。于中初先領佛前言彰己解知。次受佛前勸。彰己常思。后受佛勸。彰己宣說。上來明果。下次辯因。迦葉初先領前問后。以為起發。唯然法身金剛不壞。是領前也。而未能下是問后也。佛答有二。一明護法以為身因。二是故護法優婆塞等應執刀下明護法人德行相貌。前中有四。一略明護法以為身因。二我于往昔下略引已為證。三護持法者不受戒下廣明護法以為身因。四過去已下廣
引已為證。初二可知。第三段中初明在家俗人護法不受五戒不修威儀勸其舍小。小乘法中善優婆塞不畜刀杖。不得護法。為是不受。應持刀等教其習大。迦葉白下出家護法。初先迦葉反問起發。若有比丘離於守護是真比丘取中為上。若隨守護是禿居士取上作下。戒中宣說。持刀杖者比丘不得為之說法。今有隨者犯戒無行。是故說之為禿居士。下佛先呵。莫說如是上品比丘為禿居士。下正為辯。先明中品。次明上品。后顯下品。明中品中。先彰其得。次辯其失。后結顯過。得中初明自行之得。有來問下明利他得。自中初言供身趣足。有節量行。讀誦經等有修善行。利他可知。下次明失。雖能如是然故不能作師子吼。不能宣說大乘教法。不為師子之所圍繞。不能流通大乘行法。不能大乘善法攝人。是故不為師子圍繞。不能行違攝化惡人。是故不能降伏非法。下結過中。如是比丘不能自利及利眾生。就前失中。結以顯過。雖能持下就前得中結以顯過。就上品中。初彰其失。次辯其得。后勸修學。失中供身亦常足者無節量行。就明得中復能持戒是自利德。能師子下是利他德。于中有三。一能宣通大乘教法。二利益安下明能流行大乘行法。三若有比丘能如是下勸人防護。前中初總。修多下別。經有十二。以何義故但言九部。釋言
【現代漢語翻譯】 現代漢語譯本 引用之前的論證作為證據。從第一和第二點可以得知。第三段首先闡明了在家俗人護法，即使他們沒有受持五戒，不注重威儀，也應該勸他們捨棄小乘法。在小乘法中，善良的優婆塞（Upasaka，男居士）不應持有刀杖，因此他們不適合護法。因為他們沒有受持相應的戒律。應該教導他們持有刀等器物，學習大乘法。迦葉（Kasyapa，佛陀的弟子）在下面陳述出家護法的情況。首先，迦葉反問以啓發思考：如果有的比丘（Bhiksu，出家男眾）放棄守護佛法，那才是真正的比丘，這是取中等為上等的做法。如果隨順守護佛法，那就像是剃了頭的居士，這是取上等作為下等的做法。戒律中宣說，持有刀杖的比丘不得為他人說法。現在有人隨順這種做法，犯戒而沒有修行，所以說他們是剃了頭的居士。下面佛陀首先呵斥：不要說這樣上品的比丘是剃了頭的居士。下面正式進行辯論，先說明中品比丘，再說明上品比丘，最後顯明下品比丘。 在說明中品比丘中，首先彰顯他們的所得，其次辯論他們的缺失，最後總結並顯明他們的過失。在所得中，首先說明他們自身的所得，『有來問下』說明他們利他的所得。在自身所得中，首先說他們供養自身，知足常樂，有節制地修行，讀誦經典等，有修習善行。利他的所得顯而易見。下面說明他們的缺失：雖然他們能夠這樣做，但仍然不能作獅子吼（Simhanada，比喻說法無畏），不能宣說大乘教法，不能被獅子（比喻有力量的修行者）所圍繞，不能流通大乘行法，不能用大乘善法攝受他人。因此，他們不能被獅子圍繞，不能以違背常理的方式攝化惡人，所以不能降伏非法。下面總結過失：這樣的比丘不能自利，也不能利益眾生。就前面的缺失，總結以顯明過失。『雖能持下』就前面的所得，總結以顯明過失。 就上品比丘而言，首先彰顯他們的缺失，其次辯論他們的所得，最後勸勉修學。缺失在於供養自身也常常知足，但沒有節制地修行。在說明所得中，又能持戒是自利的功德，『能師子下』是利他的功德。其中有三點：一、能宣通大乘教法；二、利益安下，說明能流行大乘行法；三、『若有比丘能如是下』勸人防護。前面是總說，『修多下』是分別說明。經典有十二部，因為什麼緣故只說九部？解釋說：
【English Translation】 English version The previous arguments are cited as evidence. It can be understood from the first and second points. The third paragraph first clarifies that lay protectors of the Dharma, even if they have not taken the five precepts and do not pay attention to decorum, should be encouraged to abandon the Hinayana (Small Vehicle) teachings. In the Hinayana, a good Upasaka (male lay follower) should not carry knives or staves, therefore they are not suitable for protecting the Dharma because they have not taken the corresponding precepts. They should be taught to hold knives and other implements, and to study the Mahayana (Great Vehicle) teachings. Kasyapa (a disciple of the Buddha) states the situation of ordained protectors of the Dharma below. First, Kasyapa asks a rhetorical question to inspire thought: If there are Bhiksus (ordained monks) who abandon the protection of the Dharma, that is a true Bhiksu, which is considered a middling to superior practice. If they follow and protect the Dharma, it is like a shaven-headed layman, which is taking the superior as inferior. The precepts state that a Bhiksu who carries knives and staves should not preach the Dharma to others. Now there are those who follow this practice, violating the precepts and without practice, so they are said to be shaven-headed laymen. Below, the Buddha first rebukes: Do not say that such superior Bhiksus are shaven-headed laymen. Below, a formal debate is conducted, first explaining the middling Bhiksus, then the superior Bhiksus, and finally revealing the inferior Bhiksus. In explaining the middling Bhiksus, first, their gains are highlighted, second, their shortcomings are debated, and finally, their faults are summarized and revealed. Among the gains, first, their own gains are explained, and '有來問下' (If someone comes to ask) explains their gains in benefiting others. Among their own gains, first, it is said that they support themselves, are content and happy, practice with moderation, read and recite scriptures, etc., and cultivate good deeds. The gains in benefiting others are obvious. Below, their shortcomings are explained: Although they can do this, they still cannot roar like a lion (Simhanada, a metaphor for fearless preaching), cannot proclaim the Mahayana teachings, cannot be surrounded by lions (a metaphor for powerful practitioners), cannot circulate the Mahayana practices, and cannot gather people with Mahayana good deeds. Therefore, they cannot be surrounded by lions, and cannot transform evil people by acting contrary to reason, so they cannot subdue the unlawful. Below, the faults are summarized: Such Bhiksus cannot benefit themselves or benefit sentient beings. Regarding the previous shortcomings, a summary is made to reveal the faults. '雖能持下' (Although they can uphold) regarding the previous gains, a summary is made to reveal the faults. Regarding the superior Bhiksus, first, their shortcomings are highlighted, second, their gains are debated, and finally, they are encouraged to study and practice. The shortcoming is that they are often content with supporting themselves, but they do not practice with moderation. In explaining the gains, being able to uphold the precepts is a virtue of self-benefit, and '能師子下' (Being able to roar like a lion) is a virtue of benefiting others. There are three points: first, being able to proclaim and communicate the Mahayana teachings; second, '利益安下' (Benefiting and pacifying below) explains being able to circulate the Mahayana practices; third, '若有比丘能如是下' (If there are Bhiksus who can do this) encourages people to protect. The preceding is a general statement, and '修多下' (Sutra below) is a separate explanation. There are twelve divisions of scriptures, why are only nine mentioned? The explanation is:
。諸經辯義不定。或時大小合為十二。小乘法中宣說十一。略無方廣。小乘未說方廣理故。大乘經法合為方廣。大乘為顯方廣理故。故地持云。十二部中唯方廣部是菩薩藏。餘十一部是聲聞藏。此經亦爾。故下文言十一部經二乘所持。方廣一部菩薩所持。或大乘小乘各說九部。如法華說。小乘法中略無受記無問自說及與方廣。故但有九。小乘之中未說行因作佛之義。故無授記。法淺易咨故無自說。未辯廣理故無方廣。大乘法中略無因緣譬喻論義。故但有九。大乘眾生利根易悟。不假因緣譬喻論義。方始悟解。是以略無。或隨義具論大乘小乘皆有十二。今據一門且說九部。以如是下總以結之。第二段中初依經唱制。若有比丘畜如是下依法治罪。于中初先如法治罰。如來先下引說證成。明合治罰。就第三段勸人護中。初舉未來留難之事。是說法者設命終下彰益勸為。以是緣下勸人防護。上來辯得第三結勸文顯可知。就明下品比丘之中。如是破戒名禿居士者。名前破戒害法師人為禿居士。非持戒者得是名字。簡上異下。就第四段廣引證中文別有四。一舉往事。有德國王生阿閦國作第一弟子者。所謂聲聞四果之中第一人也。覺德生彼作第二弟子者。是四果中第二人也。二結勸護法。三會通古今。初先會通。護正法者得如是下嘆
【現代漢語翻譯】 現代漢語譯本 諸經辯義不定：各種經典的解釋和意義並不固定。 或時大小合為十二：有時大小乘經典合起來算作十二部。 小乘法中宣說十一，略無方廣：在小乘佛法中宣說十一部經典，缺少方廣部（Vaipulya，廣大的意思）。 小乘未說方廣理故：因為小乘佛法沒有闡述方廣的道理。 大乘經法合為方廣，大乘為顯方廣理故：大乘經典將方廣部包含在內，因為大乘佛法旨在闡明方廣的道理。 故《地持》（Yogācārabhūmi-śāstra）云：十二部中唯方廣部是菩薩藏，餘十一部是聲聞藏：所以《瑜伽師地論·本地分》中說，十二部經典中只有方廣部是菩薩藏（Bodhisattva-piṭaka），其餘十一部是聲聞藏（Śrāvaka-piṭaka）。 此經亦爾，故下文言十一部經二乘所持，方廣一部菩薩所持：這部經也是如此，所以下文說十一部經典為聲聞乘和緣覺乘所持，方廣部為菩薩乘所持。 或大乘小乘各說九部，如《法華》（Saddharma Puṇḍarīka Sūtra）說：或者大乘和小乘各自宣說九部經典，如《法華經》所說。 小乘法中略無受記、無問自說及與方廣，故但有九：小乘佛法中缺少授記（Vyākaraṇa）、無問自說（Udāna）以及方廣部，所以只有九部。 小乘之中未說行因作佛之義，故無授記：小乘佛法中沒有闡述修行成佛的道理，所以沒有授記。 法淺易咨故無自說：因為教法淺顯易懂，可以通過提問來了解，所以沒有無問自說。 未辯廣理故無方廣：因為沒有闡述廣大的道理，所以沒有方廣部。 大乘法中略無因緣、譬喻、論義，故但有九：大乘佛法中缺少因緣（Nidāna）、譬喻（Avadāna）、論義（Upadeśa），所以只有九部。 大乘眾生利根易悟，不假因緣譬喻論義，方始悟解，是以略無：大乘根性的眾生根器銳利容易領悟，不需要藉助因緣、譬喻、論義，才能夠領悟理解，因此省略了這些。 或隨義具論大乘小乘皆有十二：或者根據意義完整地來說，大乘和小乘都有十二部經典。 今據一門且說九部：現在根據一個方面，暫且說有九部經典。 以如是下總以結之：用『以如是』等語句來總結。 第二段中初依經唱制：第二段中首先根據經典來宣佈戒律。 若有比丘畜如是下依法治罪：如果有比丘違反如下戒律，就依法治罪。 于中初先如法治罰：其中首先依法進行懲罰。 如來先下引說證成，明合治罰：如來在前面引用經文來證明，表明應該進行懲罰。 就第三段勸人護中：在第三段勸人守護正法中。 初舉未來留難之事：首先舉出未來可能出現的阻礙和困難。 是說法者設命終下彰益勸為：即使說法者犧牲生命，也要彰顯利益，勸人去做。 以是緣下勸人防護：因為這個緣故，勸人防護正法。 上來辯得第三結勸文顯可知：上面已經辨明，第三段的總結和勸勉的文義顯而易見。 就明下品比丘之中：在說明下品比丘之中。 如是破戒名禿居士者：像這樣破戒的人被稱為『禿居士』。 名前破戒害法師人為禿居士，非持戒者得是名字：這個名稱是指破戒、損害法師的人為『禿居士』，不是指持戒的人。 簡上異下：簡要地說明了上面和下面的不同。 就第四段廣引證中文別有四：在第四段廣泛引用證據的文段中，區別有四點。 一舉往事：第一點是舉出過去的事情。 有德國王生阿閦（Akshobhya）國作第一弟子者，所謂聲聞四果之中第一人也：從前有德國王轉生到阿閦佛國，成為第一弟子，也就是聲聞四果中的第一人。 覺德生彼作第二弟子者，是四果中第二人也：覺德轉生到那裡，成為第二弟子，是四果中的第二人。 二結勸護法：第二點是總結並勸勉人們守護正法。 三會通古今：第三點是會通古今。 初先會通：首先進行會通。 護正法者得如是下嘆：守護正法的人能夠得到如下的讚歎。
English version The interpretation of various sutras is not fixed. Sometimes the Mahayana and Hinayana scriptures are combined as twelve parts. In the Hinayana Dharma, eleven scriptures are preached, lacking the Vaipulya (meaning vastness). Because the Hinayana Dharma does not explain the principle of Vaipulya. The Mahayana scriptures include the Vaipulya, because the Mahayana Dharma aims to clarify the principle of Vaipulya. Therefore, the Yogācārabhūmi-śāstra says: Among the twelve parts, only the Vaipulya is the Bodhisattva-piṭaka, and the remaining eleven parts are the Śrāvaka-piṭaka. This sutra is also the same, so the following text says that the eleven scriptures are held by the Śrāvakayāna and Pratyekabuddhayāna, and the Vaipulya is held by the Bodhisattvayāna. Or the Mahayana and Hinayana each preach nine parts, as the Saddharma Puṇḍarīka Sūtra says. In the Hinayana Dharma, there is no Vyākaraṇa, Udāna, and Vaipulya, so there are only nine. In the Hinayana, the meaning of practicing to become a Buddha is not explained, so there is no Vyākaraṇa. Because the Dharma is shallow and easy to ask about, there is no Udāna. Because the vast principle is not explained, there is no Vaipulya. In the Mahayana Dharma, there is no Nidāna, Avadāna, and Upadeśa, so there are only nine. Mahayana beings have sharp roots and are easy to understand, and do not need to rely on Nidāna, Avadāna, and Upadeśa to understand, so these are omitted. Or, according to the complete meaning, both Mahayana and Hinayana have twelve parts. Now, according to one aspect, let's say there are nine parts. Use 'because of this' and other sentences to summarize. In the second section, the precepts are announced according to the scriptures. If there is a Bhikṣu who keeps the following precepts, he will be punished according to the law. Among them, first punish according to the law. The Tathagata quotes scriptures in front to prove that punishment should be imposed. In the third section, persuade people to protect the Dharma. First, mention the obstacles and difficulties that may arise in the future. Even if the Dharma speaker sacrifices his life, he must show the benefits and persuade people to do it. For this reason, persuade people to protect the Dharma. It has been clarified above that the summary and exhortation in the third paragraph are obvious. Among the Bhikṣus who explain the lower grades. Those who break the precepts like this are called 'bald laymen'. This name refers to those who break the precepts and harm the Dharma masters as 'bald laymen', not those who uphold the precepts. Briefly explain the differences between the above and the below. In the fourth paragraph, there are four differences in the text that widely cites evidence. The first point is to cite past events. There was a German king who was reborn in Akshobhya's country and became the first disciple, who is the first person among the four fruits of the Śrāvaka. Juede was reborn there and became the second disciple, who is the second person among the four fruits. The second point is to summarize and persuade people to protect the Dharma. The third point is to connect the past and the present. First, make a connection. Those who protect the Dharma will receive the following praise.
【English Translation】 Modern Chinese translation 諸經辯義不定：各種經典的解釋和意義並不固定。 或時大小合為十二：有時大小乘經典合起來算作十二部。 小乘法中宣說十一，略無方廣：在小乘佛法中宣說十一部經典，缺少方廣部（Vaipulya，廣大的意思）。 小乘未說方廣理故：因為小乘佛法沒有闡述方廣的道理。 大乘經法合為方廣，大乘為顯方廣理故：大乘經典將方廣部包含在內，因為大乘佛法旨在闡明方廣的道理。 故《地持》（Yogācārabhūmi-śāstra）云：十二部中唯方廣部是菩薩藏，餘十一部是聲聞藏：所以《瑜伽師地論·本地分》中說，十二部經典中只有方廣部是菩薩藏（Bodhisattva-piṭaka），其餘十一部是聲聞藏（Śrāvaka-piṭaka）。 此經亦爾，故下文言十一部經二乘所持，方廣一部菩薩所持：這部經也是如此，所以下文說十一部經典為聲聞乘和緣覺乘所持，方廣部為菩薩乘所持。 或大乘小乘各說九部，如《法華》（Saddharma Puṇḍarīka Sūtra）說：或者大乘和小乘各自宣說九部經典，如《法華經》所說。 小乘法中略無受記、無問自說及與方廣，故但有九：小乘佛法中缺少授記（Vyākaraṇa）、無問自說（Udāna）以及方廣部，所以只有九部。 小乘之中未說行因作佛之義，故無授記：小乘佛法中沒有闡述修行成佛的道理，所以沒有授記。 法淺易咨故無自說：因為教法淺顯易懂，可以通過提問來了解，所以沒有無問自說。 未辯廣理故無方廣：因為沒有闡述廣大的道理，所以沒有方廣部。 大乘法中略無因緣、譬喻、論義，故但有九：大乘佛法中缺少因緣（Nidāna）、譬喻（Avadāna）、論義（Upadeśa），所以只有九部。 大乘眾生利根易悟，不假因緣譬喻論義，方始悟解，是以略無：大乘根性的眾生根器銳利容易領悟，不需要藉助因緣、譬喻、論義，才能夠領悟理解，因此省略了這些。 或隨義具論大乘小乘皆有十二：或者根據意義完整地來說，大乘和小乘都有十二部經典。 今據一門且說九部：現在根據一個方面，暫且說有九部經典。 以如是下總以結之：用『以如是』等語句來總結。 第二段中初依經唱制：第二段中首先根據經典來宣佈戒律。 若有比丘畜如是下依法治罪：如果有比丘違反如下戒律，就依法治罪。 于中初先如法治罰：其中首先依法進行懲罰。 如來先下引說證成，明合治罰：如來在前面引用經文來證明，表明應該進行懲罰。 就第三段勸人護中：在第三段勸人守護正法中。 初舉未來留難之事：首先舉出未來可能出現的阻礙和困難。 是說法者設命終下彰益勸為：即使說法者犧牲生命，也要彰顯利益，勸人去做。 以是緣下勸人防護：因為這個緣故，勸人防護正法。 上來辯得第三結勸文顯可知：上面已經辨明，第三段的總結和勸勉的文義顯而易見。 就明下品比丘之中：在說明下品比丘之中。 如是破戒名禿居士者：像這樣破戒的人被稱為『禿居士』。 名前破戒害法師人為禿居士，非持戒者得是名字：這個名稱是指破戒、損害法師的人為『禿居士』，不是指持戒的人。 簡上異下：簡要地說明了上面和下面的不同。 就第四段廣引證中文別有四：在第四段廣泛引用證據的文段中，區別有四點。 一舉往事：第一點是舉出過去的事情。 有德國王生阿閦（Akshobhya）國作第一弟子者，所謂聲聞四果之中第一人也：從前有德國王轉生到阿閦佛國，成為第一弟子，也就是聲聞四果中的第一人。 覺德生彼作第二弟子者，是四果中第二人也：覺德轉生到那裡，成為第二弟子，是四果中的第二人。 二結勸護法：第二點是總結並勸勉人們守護正法。 三會通古今：第三點是會通古今。 初先會通：首先進行會通。 護正法者得如是下嘆：守護正法的人能夠得到如下的讚歎。
因成果。迦葉白下述嘆所成。四結勸護法。自下第二明護法人德行相貌。先明在家德行相貌。后論出家。前中初言是故護法優婆塞等。乘前以勸。是護法者有大果故。應持刀杖護持法人。若受已下正明護法德行相貌。受小五戒不持刀杖護說法人。不名大乘。不受五戒持杖護法。乃名大乘。下總結勸。就明出家德行相中。初迦葉問。為有師耶為無師乎。問持法人師德有無。為是持戒為是破戒。問持法人師行持犯。下佛答之。先對后問。明持非犯。謂具正下對其初問明有師德。前中先呵。莫謂是等為破戒人。下釋有四。一舉未來留難之事。二迦葉請。當於爾時云何行化。三如來答。為是我聽持法比丘隨俗通化。此即明其比丘無犯。四若諸國下乘明能護俗人無犯。于中初明諸國王等雖持刀杖是持非犯。次勸莫殺。后結其人第一持戒。就答初問明有德中。初明其人三業善正具有師行。眾有三下善攝徒眾。具有師能。亦名師益。善持律下通經達律。體聖化儀。具有師德。就初段中先明有行。若有比丘以利養下舉惡顯善。明有行中先明自行。謂具正見意業善也。能廣宣下口業善也。終不捉下身業善也。摧伏已下明能利他。是名已下結前自利。能為生下結上利他。舉惡可知。明師能中先舉三眾。次列三名。身雖不犯。與破戒者和雜一
處。名犯戒雜僧。自身無犯。見己弟子有犯教誨。他犯舍置。名愚癡僧。自凈凈他名清凈僧。次辯優劣。破戒雜僧為利同犯。故易可壞。凈僧不爾。故不可壞。癡僧未必為利同犯。又不能異。故廢不論。下廣辯釋。雖辯前二。意顯第三。明師德中。初明知律。后明善經。就知律中。先開五門。次釋。后結。前開門中。善持律者總以標舉。下列五名。為欲調伏利眾生故。是第一門。所謂菩薩權化方便行非通道。若輕第二。若重第三。非律不證是其第四。是律便證是其第五。廣釋可知。結中善解一字義者解一律字。善持契經亦如是者。亦同知律。且有五門。一知菩薩權行方便。第二知淺。第三知深。四是經應證。五非經不證。上來第一明因得果。自下第二總以結嘆。佛法不思結嘆前因。如來不思結嘆上果。迦葉白下。大段第三領解奉行。初先領解。如是如是誠如聖教。領前廣說佛法不思。如來亦爾領后結嘆。故知已下彰己奉行。先許自行。后為他說。自下第四如來述贊。先總嘆善。次勸正學。后明學益。
名字功德品者。此經名中說大涅槃功德之法。攝旨從詮。是故說為名字功德。廣辯此義。故云名字功德品也。此品答上云何于經究竟到岸。辯經名德。令人奉持窮經旨趣。名到經岸。此乃明其安樂之因。持經名德。
【現代漢語翻譯】 現代漢語譯本：處。名為犯戒雜僧。自身沒有犯戒，看見自己的弟子有犯戒就教導訓誡，他人犯戒就置之不理，這叫做愚癡僧。自身清凈也能使他人清凈，這叫做清凈僧。接下來辨別優劣，破戒的雜僧因為貪圖利益而一同犯戒，所以容易被破壞；清凈的僧人不是這樣，所以不容易被破壞。愚癡的僧人未必因為貪圖利益而一同犯戒，又不能勸導他人改過，所以暫且不論。下面廣泛地辨析解釋，雖然辨析的是前兩種僧人，但意在彰顯第三種清凈僧。在闡明師父的德行中，先說明知曉戒律，后說明精通經書。在知曉戒律中，先開啟五個門徑，然後解釋，最後總結。在開啟門徑中，用『善於持戒律的人』總括標舉，下面列出五個名稱：爲了調伏（煩惱）利益眾生，這是第一門徑，也就是菩薩權巧化現的方便之行，並非普通道行。輕戒是第二，重戒是第三，不符合戒律就不能證果是第四，符合戒律就能證果是第五。廣泛的解釋可以知曉。總結中，『善解一個字義的人』，是指理解一個『律』字。『善於持契經也是這樣』，也是同樣知曉戒律。且有五個門徑：一是知曉菩薩權巧之行方便法門，二是知曉淺顯的戒律，三是知曉深奧的戒律，四是符合經典的就能證果，五是不符合經典的就不能證果。上面第一部分說明因能得果，下面第二部分總的進行總結讚歎。『佛法不可思議』，是總結讚歎前面的因；『如來不可思議』，是總結讚歎上面的果。迦葉（Kasyapa，佛陀的弟子）稟白如下，這是第三大段，領會理解並奉行。開始先領會理解，『如是如是，誠如聖教』，領會理解前面所說的佛法不可思議，『如來也是這樣』，領會理解後面的總結讚歎。『所以知道』以下，彰顯自己奉行。先是允許自己奉行，然後為他人宣說。從下面第四部分，如來（Tathagata，佛陀的稱號）敘述讚歎。先總的讚歎善，然後勸勉正確學習，最後說明學習的益處。 名字功德品，這一經的名稱中，說了大涅槃（Maha-Nirvana，佛教術語，指完全的解脫和寂滅）功德的法，從要旨上進行解釋，所以說是名字功德。廣泛地辨析這個意義，所以說『名字功德品』。這一品回答上面所說的『如何才能對經書究竟到達彼岸』，辨析經書名稱的功德，令人奉持，窮盡經書的旨趣，就叫做到達經書的彼岸。這是說明安樂的原因，持誦經書名稱的功德。
【English Translation】 English version: Place. Named mixed monk who violates precepts. He himself does not violate precepts, but when he sees his disciples violating precepts, he teaches and admonishes them. If others violate precepts, he ignores them. This is called an ignorant monk. One who is pure himself and can purify others is called a pure monk. Next, distinguish the superior from the inferior. A mixed monk who violates precepts easily commits offenses for the sake of profit, so he is easily corrupted. A pure monk is not like this, so he is not easily corrupted. An ignorant monk may not commit offenses for the sake of profit, and he cannot persuade others to change, so he is not discussed. The following extensively explains and interprets, although it distinguishes the first two types of monks, it intends to highlight the third type, the pure monk. In clarifying the virtues of a teacher, first explain knowing the precepts, then explain being proficient in the scriptures. In knowing the precepts, first open five gateways, then explain, and finally conclude. In opening the gateways, 'one who is good at upholding the precepts' is used to generally highlight, and the following five names are listed: For the sake of taming (afflictions) and benefiting sentient beings, this is the first gateway, which is the expedient conduct of the Bodhisattva's (Enlightenment Being) skillful transformation, not an ordinary path. Minor precepts are the second, major precepts are the third, not conforming to the precepts cannot lead to enlightenment is the fourth, and conforming to the precepts can lead to enlightenment is the fifth. Extensive explanations can be understood. In the conclusion, 'one who understands the meaning of a single word' refers to understanding the word 'precept'. 'One who is good at upholding the sutras is also like this' is also the same as knowing the precepts. And there are five gateways: first, knowing the expedient methods of the Bodhisattva's skillful conduct; second, knowing the shallow precepts; third, knowing the profound precepts; fourth, conforming to the scriptures can lead to enlightenment; and fifth, not conforming to the scriptures cannot lead to enlightenment. The first part above explains that cause can lead to effect, and the second part below generally concludes with praise. 'The Dharma (Buddhist teachings) is inconceivable' is a conclusion praising the preceding cause; 'The Tathagata (Buddha's title) is inconceivable' is a conclusion praising the above effect. Kasyapa (Buddha's disciple) reports below, this is the third major section, understanding and practicing. First, understand and comprehend, 'Thus, thus, truly as the holy teachings', understanding and comprehending the preceding Dharma is inconceivable, 'The Tathagata is also like this', understanding and comprehending the subsequent conclusion and praise. 'Therefore knowing' below, demonstrates one's own practice. First, allow oneself to practice, and then proclaim it to others. From the fourth part below, the Tathagata narrates and praises. First, generally praise goodness, then exhort correct learning, and finally explain the benefits of learning. The Chapter on the Merits of the Name, in the name of this sutra, speaks of the Dharma of the merits of Great Nirvana (Maha-Nirvana, Buddhist term for complete liberation and extinction), explaining from the essence, so it is said to be the merits of the name. Extensively analyzing this meaning, so it is called 'Chapter on the Merits of the Name'. This chapter answers the above question of 'How can one ultimately reach the shore of the scriptures?', analyzing the merits of the name of the scripture, causing people to uphold it, exhausting the meaning of the scripture, which is called reaching the shore of the scripture. This explains the cause of happiness, upholding the merits of the name of the scripture.
近離惡道。終得究竟常樂之果。名得安樂。文中有二。一辯經名德勸人受持使到經岸。二迦葉領解。前中復三。第一總舉經名功德勸令受持。二聞是經名生四趣下彰益勸持。此即明得世間安樂。三所得功德我今說下辯德教持。此即明得出世安樂。就初段中汝應受持經名章句所有德者。此經名中說大涅槃所有功德。攝旨從詮。故曰名字。所有功德持之得樂故應受持。第二段中聞生四趣無是處者。正舉聞益。聞有三品。一者上品。稱經而聞。不作聞相不作聲相不作字相不作句相。乃至不取一切法相。是人畢竟不生四趣。除悲願力。二者中品。雖未離相善心聽受。暫時不生非永不入。三者下品。微末善心聽受此經。遠為未來出離因緣。非即不生。今此所論是其上品。故生四趣無是處也。何以下釋。良以此經無量諸佛所修習故。聞之不生三塗修羅是四惡趣。第三段中所得功德我今說者。總標許說。謂彼諸佛所得功德今當說矣。次迦葉請。當何名經問經名字。此經之中具說多義。當於何義而名此經。云何持者問奉持儀。下佛答之。此經名為大般涅槃。答其初問。上語善等答其後問。于中有二。一嘆經殊勝令人敬持。二汝今聽下辯經名德令人樂持。三若欲於此大般涅槃而涅槃下正教奉持。依經學常名為奉持。初中有四。一嘆教善。
二嘆義深。三嘆文善。四嘆義備。嘆教善中隨其經文。初中后別為上中下。合法稱機能生行心。故名為善。第二句中義味深者名義為味。不同余處名字為味。義能津心令人愛樂如世美味故名為味。與下文中譬如甘蔗數數煎煮得種種味。其義相似。第三句中其文善者。言辭才巧不增不減。故曰文善。第四句中。純具梵行明其行圓。寶藏無缺彰其理圓。亦可純備彰其因圓。寶藏無缺明其果滿。經有此勝故勸奉持。自下第三辯經名德令人樂持。先總敕聽許為宣說。上已許說。迦葉遂請。不得即說。故今重敕許為宣說。下正說中有八複次。初一正出經名功德。次四明其經教功德。后三彰其經義功德。教為此岸。義為彼岸。初中大者名之為常。依于大名辯其大德。此經具有六義釋大。已如上辯。今此且以常義顯之。如八河下依涅槃名辯涅槃德。先喻后合。此經如是降伏一切諸結煩惱及諸魔性。破相趣寂。此經所辯同前八河。故曰如是。降伏煩惱離煩惱魔。及諸魔性滅餘三魔。然後要于大般涅槃放捨身命。證實舍相證實除妄。無妄可在。是故云舍。名大涅槃總以結之。次四教中初一教圓。先喻后合。次一教極。先喻后合。后二教勝。于中前一廣破故勝。初先法說。次喻后合。后一複次永盡故勝。先喻后合。后三義中初二義體。后一
義用。體中前一滅惡故勝。先喻后合。后一備善。初先立喻。八味具者。就六味中分甘為三。故有八味。一不苦名甘。二不酢名甘。三不辛名甘。是名三也。下約顯法。初總次別。不生名常。不滅曰恒。永絕危怖故名為安。離煩惱熱名為清涼。不老不死離煩惱果。斷諸惡業名為無垢。離惡業果故曰快樂。下總結之。下一複次明義用中就菩薩說。佛則可知。名德如是應善奉持。
自下第三教奉持儀。依經學常名。為奉持。上來答問。自下迦葉領解勸學。先自領解。如來法僧不可思者。領向末後三寶常義。涅槃不思領前嘆勝辯經名德。下勸他學。先明學益。后彰不學。有其過損。
如來性品者。此品之中。備論多法。二十五有有我不下一段經文辯如來性。今從彼文以題品目。蓋乃攝廣從略名矣。如來之藏能為佛因名如來性。廣辯斯義名如來性。於此品中備答多問。四相一章答前問中愿開微密廣為生說。準六卷經。前問略少。若具為問。應言愿佛開于微密菩薩依之為眾生說。故此文中佛就涅槃微密藏中開三事義。令菩薩說。以答上問。此明何義。今此為顯無礙辯因。無礙辯才由為眾生說法故得。故此辯之。就此品中三門分別。一科判經文。二就人辯定。三隨文解釋。科判如何。四相一章文別有二。一明四相能開
【現代漢語翻譯】 現代漢語譯本： 義用方面，因為體中前一個（涅槃）能滅除惡業，所以殊勝。先用比喻，後作總結。后一個（涅槃）具備一切善。開始先設立比喻。『八味具者』，在六味中將甘味分為三種，所以有八味。一是不苦稱為甘，二是不酸稱為甘，三是不辣稱為甘，這稱為三種甘味。下面依據顯法進行解釋，先總說，後分別說明。不生叫做常，不滅叫做恒，永遠斷絕危難恐怖所以稱為安，遠離煩惱熱惱稱為清涼，沒有衰老沒有死亡，遠離煩惱的果報，斷除各種惡業稱為無垢，遠離惡業的果報所以說快樂。下面總結以上內容。下面再次說明義用，就菩薩而言，佛的功德可以由此推知。名號功德如此，應當好好奉持。
從下面開始是第三部分，教導奉持的儀軌。依據經典學習常的意義，稱為奉持。上面是回答提問，從下面開始是迦葉領悟理解並勸人學習。先是自己領悟理解，如來（Tathagata，佛的稱號之一）、法（Dharma，佛法）、僧（Sangha，僧團）不可思議，領悟到最後的三寶常的意義。涅槃（Nirvana，佛教術語，指解脫）不可思議，領悟到前面讚歎殊勝，辨明經典名號功德。下面勸他人學習，先說明學習的益處，后彰顯不學習的過失和損害。
《如來性品》這一品中，詳細論述了多種佛法。『二十五有有我』，下面一段經文辨明如來性（Tathagatagarbha，如來藏）。現在從那段經文來作為品名，大概是取其以簡攝繁的意思。如來之藏能夠作為成佛的因，稱為如來性。廣泛辨明這個意義，稱為如來性。在這一品中詳細回答了多個提問。『四相』一章回答了前面提問中『愿開微密廣為生說』。參照六卷本的經典，前面的提問略有減少。如果完整地提問，應該說『愿佛開示微密之藏，菩薩依此為眾生說法』。所以這段經文中，佛就涅槃微密藏中開示三件事的意義，讓菩薩來說，以此回答上面的提問。這說明了什麼意義呢？現在這是爲了彰顯無礙辯才的因。無礙辯才因為為眾生說法而得到，所以這裡辨明它。就這一品中，從三個方面分別：一、科判經文；二、就人辯定；三、隨文解釋。如何科判呢？『四相』一章，文義上分為兩部分：一是說明四相能夠開顯。
【English Translation】 English version: In terms of meaning and function, it is superior because the former (Nirvana) within the essence can eradicate evil deeds. First, a metaphor is used, followed by a conclusion. The latter (Nirvana) possesses all goodness. Initially, a metaphor is established. 'Possessing eight flavors' refers to dividing the sweet flavor into three within the six flavors, hence there are eight flavors. First, not bitter is called sweet; second, not sour is called sweet; third, not spicy is called sweet. These are the three sweet flavors. Below, it is explained according to the manifest Dharma, first generally, then specifically. Not being born is called 'eternal' (常, chang); not ceasing is called 'constant' (恒, heng). Permanently severing danger and fear is called 'peace' (安, an). Being apart from the heat of afflictions is called 'coolness' (清涼, qingliang). Not aging, not dying, being apart from the fruit of afflictions, cutting off all evil deeds is called 'immaculate' (無垢, wugou). Being apart from the fruit of evil deeds is why it is said to be 'joyful' (快樂, kuaile). Below, it summarizes the above content. Below, it further explains the meaning and function, speaking in terms of Bodhisattvas, from which the virtues of the Buddha can be inferred. The merits of the name are such, and should be well upheld.
From below begins the third part, teaching the rituals of upholding. Relying on the scriptures to learn the meaning of 'eternal' is called upholding. Above are the answers to the questions. From below, Kashyapa understands and encourages learning. First, he understands himself, that the Tathagata (如來, Tathagata), Dharma (法, Dharma), and Sangha (僧, Sangha) are inconceivable, understanding the meaning of the Three Jewels' eternity at the end. Nirvana (涅槃, Nirvana) is inconceivable, understanding the previous praise of superiority, distinguishing the merits of the scripture's name. Below, he encourages others to learn, first explaining the benefits of learning, then revealing the faults and harms of not learning.
In the chapter 'On the Buddha-Nature' (如來性品, Rulaixing Pin), multiple Dharmas are discussed in detail. 'Twenty-five existences have self,' the following passage clarifies the Buddha-Nature (Tathagatagarbha, 如來藏). Now, the chapter title is taken from that passage, probably meaning to encompass the broad with the concise. The Tathagatagarbha, which can be the cause of becoming a Buddha, is called Buddha-Nature. Broadly clarifying this meaning is called Buddha-Nature. In this chapter, multiple questions are answered in detail. The section on the 'Four Characteristics' answers the previous question, 'Wishing to open the subtle and profound, and widely speak for sentient beings.' According to the six-fascicle scripture, the previous questions are slightly reduced. If the questions were complete, it should be said, 'Wishing the Buddha to reveal the subtle and profound treasury, upon which Bodhisattvas rely to speak for sentient beings.' Therefore, in this passage, the Buddha reveals the meaning of three matters from the subtle and profound treasury of Nirvana, allowing Bodhisattvas to speak, thereby answering the above question. What meaning does this clarify? Now, this is to reveal the cause of unobstructed eloquence. Unobstructed eloquence is obtained by speaking Dharma for sentient beings, so it is clarified here. In this chapter, it is distinguished from three aspects: first, categorizing the scripture; second, determining based on people; third, explaining according to the text. How to categorize? The section on the 'Four Characteristics' is divided into two parts in meaning: first, explaining that the Four Characteristics can reveal.
之德。二複次自正所謂得是大涅槃下明所開法。次就人定。人有二種。一是所寄。二是所為。所寄是佛。所為菩薩。所寄之佛即是能教。所為菩薩即是所教。若就所寄。初番四相是其如來能開之德。故下文中就佛釋之。複次自正所謂得是大涅槃下。是其如來所開之法。如來就於大涅槃中開示三事名開微密。若就所為。初番四相是其菩薩能說之德。故此經中創始標宗。云言菩薩開示涅槃有四相義。下復結言菩薩如是分別開示大般涅槃有四相義。六卷經中亦同此說。故彼經言。菩薩具足四種相義。能為眾生說大涅槃。複次自正所謂得是大涅槃下。是其菩薩所說之法。依佛所開為他說故。此與向前長壽品中辯義相似。彼就所寄。名為如來長壽之業。彼就所為。說言菩薩以是業緣得壽命長。金剛身品所明亦爾。就人如是。次隨文釋。能開德中文別有四。一總標舉。二列四名。三廣辯釋。第四總結。初中菩薩開示涅槃有四相者。就所教人明能開德。所教菩薩具足四德方能為人說大涅槃。故云菩薩開示涅槃有四相義。故六卷經云。菩薩具足四種相義。能為眾生說大涅槃。次列四名。先問后列。此四通論皆是利他。是說德故。于中分別。前一自利。自行非邪故云自正。后三利他。正化眾生令離邪過。故名正他。此一正是化他行體。后
【現代漢語翻譯】 現代漢語譯本 之德。二、複次，從『自正』（自己端正）所謂『得是大涅槃』（獲得大涅槃）以下，闡明所開顯的法。其次，就人而論，人有兩種：一是所寄託者，二是所作為者。所寄託者是佛（Buddha），所作為者是菩薩（Bodhisattva）。所寄託的佛即是能教者，所作為的菩薩即是所教者。若就所寄託的佛而言，初番四相是如來（Tathagata）能開顯的功德。所以下文就佛來解釋。複次，從『自正』所謂『得是大涅槃』以下，是如來所開顯的法。如來就在大涅槃中開示三事，名為開微密。若就所作為的菩薩而言，初番四相是菩薩能說的功德。所以此經中創始標宗，說菩薩開示涅槃有四相義。下文又總結說，菩薩如此分別開示大般涅槃有四相義。六卷經中也同樣這樣說。所以那部經說，菩薩具足四種相義，能為眾生說大涅槃。複次，從『自正』所謂『得是大涅槃』以下，是菩薩所說的法，依佛所開顯的法為他人說。這與前面長壽品中辯論的意義相似。那裡就所寄託者而言，名為如來長壽之業。那裡就所作為者而言，說菩薩以這種業緣得到壽命長。金剛身品所闡明的也是這樣。就人而言是這樣。其次，隨文解釋。能開德文中分別有四：一、總標舉；二、列四名；三、廣辯釋；四、總結。初中，菩薩開示涅槃有四相者，就所教之人闡明能開的功德。所教的菩薩具足四德，才能為人說大涅槃。所以說菩薩開示涅槃有四相義。所以六卷經說，菩薩具足四種相義，能為眾生說大涅槃。其次，列四名，先問后列。這四種通論都是利他，是說功德的緣故。于中分別，前一是自利，自行非邪，所以說『自正』。后三是利他，端正教化眾生，令其遠離邪過，所以名叫『正他』。這一個是端正教化他人的行為本體，后
【English Translation】 English version of virtue. 2. Furthermore, from 'self-rectification' (zì zhèng, self-correction) so-called 'attaining Great Nirvana' (dé shì dà niè pán, obtaining Great Nirvana) onwards, it elucidates the Dharma (law) that is revealed. Secondly, regarding people, there are two types: one is the one in whom it is entrusted, and the other is the one who acts. The one in whom it is entrusted is the Buddha (Buddha), and the one who acts is the Bodhisattva (Bodhisattva). The Buddha in whom it is entrusted is the one who can teach, and the Bodhisattva who acts is the one who is taught. If we consider the Buddha in whom it is entrusted, the initial four characteristics are the virtues that the Tathagata (Tathagata) can reveal. Therefore, the following text explains it in terms of the Buddha. Furthermore, from 'self-rectification' so-called 'attaining Great Nirvana' onwards, it is the Dharma that the Tathagata reveals. The Tathagata reveals three things in Great Nirvana, which is called revealing the subtle secrets. If we consider the Bodhisattva who acts, the initial four characteristics are the virtues that the Bodhisattva can speak of. Therefore, this sutra initially establishes the principle, saying that the Bodhisattva's revelation of Nirvana has four characteristic meanings. The following text concludes by saying that the Bodhisattva thus distinguishes and reveals the Great Parinirvana with four characteristic meanings. The six-fascicle sutra also says the same. Therefore, that sutra says that the Bodhisattva possesses four kinds of characteristic meanings and can speak of Great Nirvana for sentient beings. Furthermore, from 'self-rectification' so-called 'attaining Great Nirvana' onwards, it is the Dharma that the Bodhisattva speaks of, relying on the Dharma revealed by the Buddha to speak for others. This is similar to the meaning debated in the previous chapter on Longevity. There, in terms of the one in whom it is entrusted, it is called the Tathagata's karma of longevity. There, in terms of the one who acts, it is said that the Bodhisattva obtains longevity through this karmic connection. The chapter on the Vajra Body also clarifies this. This is how it is in terms of people. Secondly, following the text to explain. The text on the virtues of being able to reveal has four distinctions: 1. General statement; 2. Listing the four names; 3. Extensive explanation; 4. Conclusion. In the first, 'the Bodhisattva's revelation of Nirvana has four characteristics,' it elucidates the virtues of being able to reveal in terms of the person being taught. The Bodhisattva being taught must possess four virtues in order to speak of Great Nirvana for others. Therefore, it says that the Bodhisattva's revelation of Nirvana has four characteristic meanings. Therefore, the six-fascicle sutra says that the Bodhisattva possesses four kinds of characteristic meanings and can speak of Great Nirvana for sentient beings. Secondly, listing the four names, first asking and then listing. These four in general are all for the benefit of others, because they are speaking of virtues. Among them, the first is for self-benefit, self-practice is not evil, so it is called 'self-rectification'. The latter three are for the benefit of others, rectifying and transforming sentient beings, causing them to be far from evil faults, so they are called 'rectifying others'. This one is the behavioral essence of rectifying and transforming others, the latter
二化德能隨問答。明知法藥。於法自在隨問巧答。名隨問答。善解因緣識達根性。善知隨機授化因緣。名解因緣。第三釋中先解自正。初問。次釋。后牒總結。釋中有二。一約教法以明自正。二若言如來法僧已下。約就常義以明自正。前中假就比丘說之。若佛如來見佛因緣而有說者。假舉如來驗誡之言。佛於一時見大火聚熾然因緣。便告比丘。汝寧抱是熾然火聚。寧說如來十二部經及秘密藏云波旬說。名見因緣而有所說。譬如已下對問以明比丘自正。舉彼類顯菩薩自正。故云譬如十二小教。秘藏大教。自正心堅。故寧抱火不敢說此為波旬說。何故而然。欲明抱火但壞一身。謗法能壞無量世身。又復抱火但壞肉身。謗法之罪能壞法身。為是不說。后自正中句別有五。一知他宣說三寶無常有大衰損。自侵損己。欺人損他。邪法教他名為欺人。二寧以刀下自制不為。寧刀斷舌不說無常。與前抱火其事相似。三若聞他下聞說不受。四於此下見說生憐。憐彼當受無量苦故。五如來法僧不可思下以理自遮。上來釋竟。自觀已下牒以總結。自觀己身猶如火聚。是牒前也。前二段中就初以牒。此明菩薩自觀己身猶如比丘寧抱大火。是名結也。就正他中。初問。次辯。第三總結。辯中有二。一明如來當時善授。二復告女人汝有緣下後時善
【現代漢語翻譯】 現代漢語譯本 二化德能隨問答。明白通曉佛法，對於佛法能夠運用自如，根據提問巧妙回答，這叫做『隨問答』。 善於理解各種因緣，通達眾生的根性，善於根據不同情況隨機教化，這叫做『解因緣』。第三部分解釋中，首先解釋『自正』。先是提問，然後解釋，最後總結。解釋中包含兩點：一是依據教法來闡明『自正』，二是『若言如來法僧已下』，依據常理來闡明『自正』。前面一部分是假借比丘來說明。如果佛陀如來見到與佛法相關的因緣而有所說法，這是假借如來的告誡之言來驗證。佛陀在某個時候見到一大堆燃燒的火焰，因為這個因緣，便告訴比丘：『你寧願擁抱這堆燃燒的火焰，還是說如來的十二部經典以及秘密藏說是波旬（Mara，魔王）說的？』這叫做『見因緣而有所說』。『譬如已下』通過對比提問來闡明比丘的『自正』。舉出比丘的例子來彰顯菩薩的『自正』。所以說，譬如十二小教，秘藏大教，自己內心堅定，所以寧願擁抱火焰也不敢說這些是波旬說的。為什麼這樣呢？想要說明擁抱火焰只會毀壞一身，而誹謗佛法會毀壞無量世的身。而且，擁抱火焰只會毀壞肉身，誹謗佛法的罪過會毀壞法身。因為這個原因，所以不說。 後面的『自正』中，每一句都有五個方面的內容：一是知道他人宣說三寶無常，會有很大的衰損，自己侵損自己。欺騙別人，損害他人，用邪法教導他人，這叫做欺騙別人。二是寧願用刀割下自己的舌頭也不去做。寧願用刀割斷舌頭也不說無常，與前面擁抱火焰的情況相似。三是『若聞他下』，聽到別人這樣說，不接受。四是『於此下』，見到別人這樣說，心生憐憫。憐憫他們將要遭受無量的痛苦。五是『如來法僧不可思下』，用道理來自己遮止。上面是解釋完畢。『自觀已下』，這是用前面的內容來總結。自己觀察自己的身體猶如一堆火焰，這是呼應前面所說的。前面兩段中，用第一段的內容來呼應。這裡說明菩薩自己觀察自己的身體猶如比丘寧願擁抱大火。這叫做總結。關於匡正他人，先是提問，然後辯論，第三是總結。辯論中包含兩點：一是說明如來當時善於教導，二是『復告女人汝有緣下』，說明後來善於教導。
【English Translation】 English version 『Er Hua De Neng Sui Wen Da』. Clearly understanding the Dharma, being able to use the Dharma freely, and answering skillfully according to the questions asked, this is called 『Sui Wen Da』 (Answering according to the question). Being good at understanding various causes and conditions, comprehending the nature of sentient beings, and being good at teaching and transforming according to different situations, this is called 『Jie Yin Yuan』 (Understanding causes and conditions). In the third explanation, first explain 『Zi Zheng』 (Self-rectification). First is the question, then the explanation, and finally the summary. The explanation contains two points: one is to explain 『Zi Zheng』 based on the teachings of the Dharma, and the other is 『Ruo Yan Ru Lai Fa Seng Yi Xia』 (If it is said that the Tathagata, Dharma, and Sangha...), to explain 『Zi Zheng』 based on common sense. The first part is to illustrate by borrowing the example of a Bhikshu (Buddhist monk). If the Buddha Tathagata sees causes and conditions related to the Dharma and has something to say, this is to verify by borrowing the words of the Tathagata's admonition. The Buddha once saw a large pile of burning flames, and because of this cause and condition, he told the Bhikshu: 『Would you rather embrace this pile of burning flames, or say that the Tathagata's twelve divisions of scriptures and secret teachings were said by Mara (魔王, the king of demons)?』 This is called 『Jian Yin Yuan Er You Suo Shuo』 (Speaking based on seeing causes and conditions). 『Pi Ru Yi Xia』 (For example, below) clarifies the 『Zi Zheng』 of the Bhikshu through comparative questioning. The example of the Bhikshu is used to highlight the 『Zi Zheng』 of the Bodhisattva. Therefore, it is said that, for example, the twelve lesser teachings and the secret great teachings, one's own heart is firm, so one would rather embrace the flames than dare to say that these were said by Mara. Why is this so? It is to illustrate that embracing the flames will only destroy one's own body, while slandering the Dharma will destroy countless lifetimes of bodies. Moreover, embracing the flames will only destroy the physical body, while the sin of slandering the Dharma will destroy the Dharma body. For this reason, one does not speak. In the following 『Zi Zheng』, each sentence has five aspects: one is knowing that others proclaiming the impermanence of the Three Jewels (三寶, Buddha, Dharma, Sangha) will cause great decline and loss, and one is harming oneself. Deceiving others, harming others, and teaching others with evil Dharma is called deceiving others. Second, one would rather cut off one's own tongue with a knife than do it. One would rather cut off one's tongue with a knife than say impermanence, which is similar to the previous situation of embracing the flames. Third, 『Ruo Wen Ta Xia』 (If one hears below), when one hears others say this, one does not accept it. Fourth, 『Yu Ci Xia』 (Here below), when one sees others say this, one feels compassion. One feels compassion for them because they will suffer immeasurable pain. Fifth, 『Ru Lai Fa Seng Bu Ke Si Xia』 (The Tathagata, Dharma, and Sangha cannot be thought of below), one uses reason to stop oneself. The above is the completion of the explanation. 『Zi Guan Yi Xia』 (Self-observation below), this is to summarize with the previous content. Observing one's own body as a pile of flames, this is in response to what was said earlier. In the previous two paragraphs, the content of the first paragraph is used to respond. Here it is explained that the Bodhisattva observes his own body as the Bhikshu would rather embrace the great fire. This is called the summary. Regarding correcting others, first is the question, then the debate, and third is the summary. The debate contains two points: one is to explain that the Tathagata was good at teaching at that time, and the other is 『Fu Gao Nu Ren Ru You Yuan Xia』 (Again, tell the woman that you have a connection below), explaining that he was good at teaching later.
付。前中有四。一明女人養子之儀。始必與蘇。二約之顯化始須授小。三複明女人養子之儀。大須與食。四約之顯化終須授大。初中六句。一明如來當說法時。有一女人。多含兒酥。來至佛會。顧念其子。不知消不。二佛知故問汝含兒酥不知消不。佛為此問。具有三意。一欲令女人安心聽法。二欲彰女人善授兒蘇。約之明佛善能授法。三欲對之說消不消類顯自己能量眾生堪與不堪。此是第二。三女聞請佛。于中初先嘆佛知心。次請如來教示多少。后請如來說消不消。四如來為辯。汝兒所食即消增壽。五女聞歡喜。于中初言心大踴躍。聞消故喜。復作言下慶實故喜。六結嘆如來。世尊如是為調眾生善能分別說消不消。此誰結嘆。有人釋言女人嘆佛。復有人言是佛自嘆。當應是其集經者嘆。上來六句合為第一。自下第二約之顯化。亦說諸法無我無常。明其昔日唯得說小。亦同女人始與兒蘇。是故言亦。亦可同前說消不消。故云亦說。若佛世尊先說常下。彰其昔日不得說大。良以昔日凡情未遣故不得說。若為說大。便言此法與外道同。即便捨去。自下第三複明女人養子之儀。大須與食。文顯可知。我之所有聲聞已下。是第四段約之顯化明終說大。于中初言我之所有聲聞弟子如汝嬰兒不消常住先說苦等。舉昔顯今。若我弟子功
【現代漢語翻譯】 現代漢語譯本 付。前面有四點。第一點說明女人養育孩子的禮儀。開始一定要給孩子喂酥油。第二點是關於顯化的約定，開始必須傳授小的（教義）。第三點再次說明女人養育孩子的禮儀，長大后必須給孩子餵食。第四點是關於顯化的約定，最終必須傳授大的（教義）。最初的六句，第一句說明如來佛說法的時候，有一位婦女，懷裡揣著給孩子吃的酥油，來到佛會，顧慮她的孩子，不知道（酥油）是否消化。第二句，佛知道她的心思，所以問『你懷裡揣著給孩子吃的酥油，不知道是否消化？』佛這樣問，具有三重意義：一是想讓女人安心聽法，二是想彰顯女人善於給孩子喂酥油，以此比喻佛善於傳授佛法，三是想通過（酥油）消化與否的類比，來顯示自己能夠衡量眾生堪能與否的能力。這是第二重意義。第三句，女人聽了佛的話后請求佛，其中先是讚歎佛知道她的心意，其次是請求如來教示多少（佛法），最後是請求如來說明（酥油）是否消化。第四句，如來為她辯解說，『你的孩子所吃的（酥油）能夠消化，並且增長壽命。』第五句，女人聽了后非常歡喜，其中先說『心裡非常高興』，因為聽到（酥油）能消化而高興，又說『慶幸這是事實』，因為慶幸這是真實的事情而高興。第六句，總結讚歎如來，『世尊是這樣善於調伏眾生，善於分別說明（酥油）是否消化。』這是誰總結讚歎呢？有人解釋說是女人讚嘆佛，也有人說是佛自己讚歎。應當是集結經書的人讚嘆。上面六句合為第一點。從下面開始是第二點，關於顯化的約定，也說諸法無我無常，說明過去只能說小的（教義），也像女人開始給孩子喂酥油一樣。所以說『也』。也可以像前面說（酥油）是否消化一樣，所以說『也說』。如果佛世尊先說常（恒常不變）等（教義），彰顯過去不能說大的（教義），因為過去凡夫的情感沒有去除，所以不能說（大的教義）。如果為他們說大的（教義），他們就會說這種法和外道相同，隨即就會捨棄離去。從下面開始是第三點，再次說明女人養育孩子的禮儀，長大后必須給孩子餵食，文意顯明可知。『我之所有聲聞』以下，是第四段，關於顯化的約定，說明最終說大的（教義）。其中先說『我的所有聲聞弟子，像你的嬰兒一樣，不能消化常住（的教義），所以先說苦等（教義）』，這是舉過去來顯示現在。如果我的弟子功（德）
【English Translation】 English version Fu. There are four points in the preceding text. The first explains the etiquette of a woman raising a child. In the beginning, she must give the child ghee (clarified butter). The second is about the agreement of manifestation, initially requiring the teaching of the small (doctrine). The third reiterates the etiquette of a woman raising a child, requiring feeding the child when it grows up. The fourth is about the agreement of manifestation, ultimately requiring the teaching of the large (doctrine). The initial six sentences, the first sentence explains that when the Tathagata (如來) (Thus Come One) was preaching the Dharma (法) (teachings), there was a woman, carrying ghee for her child, who came to the Buddha assembly (佛會) (assembly of Buddhists), concerned about her child, wondering if (the ghee) would be digested. The second sentence, the Buddha (佛) (enlightened one) knew her thoughts, so he asked, 'You are carrying ghee for your child, do you know if it will be digested?' The Buddha asked this with three intentions: first, to reassure the woman so she could listen to the Dharma peacefully; second, to highlight the woman's skill in feeding her child ghee, using this as an analogy for the Buddha's skill in teaching the Dharma; third, to use the analogy of (ghee) being digested or not to show his ability to assess whether beings are capable or not. This is the second intention. The third sentence, the woman, after hearing the Buddha's words, requested the Buddha, first praising the Buddha for knowing her thoughts, then requesting the Tathagata to teach her how much (Dharma), and finally requesting the Buddha to explain whether (the ghee) would be digested. The fourth sentence, the Tathagata explained to her, 'What your child eats (ghee) can be digested and will increase lifespan.' The fifth sentence, the woman was very happy after hearing this, first saying 'My heart is very joyful', because she was happy to hear that (the ghee) could be digested, and then saying 'I rejoice that this is true', because she was happy that this was a true fact. The sixth sentence, summarizing and praising the Tathagata, 'The World Honored One (世尊) (Buddha) is so skilled in taming beings, skilled in distinguishing and explaining whether (the ghee) is digested or not.' Who is summarizing and praising this? Some explain that it is the woman praising the Buddha, others say it is the Buddha praising himself. It should be the one who compiled the scriptures praising. The above six sentences combine to form the first point. From below begins the second point, about the agreement of manifestation, also speaking of the impermanence and non-self of all dharmas (諸法) (all phenomena), explaining that in the past only the small (doctrine) could be taught, just like a woman initially feeding her child ghee. That is why it says 'also'. It can also be like the previous saying about whether (the ghee) is digested, so it says 'also speaks'. If the Buddha, the World Honored One, first spoke of permanence (常) (eternal) and so on (等) (and other doctrines), it highlights that in the past the large (doctrine) could not be taught, because in the past the emotions of ordinary beings had not been removed, so the (large doctrine) could not be spoken. If the large (doctrine) were spoken to them, they would say that this Dharma is the same as that of the heretics, and they would immediately abandon it and leave. From below begins the third point, reiterating the etiquette of a woman raising a child, requiring feeding the child when it grows up, the meaning of the text is clear and understandable. 'My disciples who are Shravakas (聲聞) (listeners)' and below, is the fourth section, about the agreement of manifestation, explaining that ultimately the large (doctrine) is spoken. Among them, it first says 'My disciples who are Shravakas, like your infant, cannot digest the permanent (doctrine), so I first speak of suffering (苦) (dukkha) and so on (等) (and other doctrines)', this is using the past to show the present. If my disciples have merit (德)
德備下明今異昔。于中四句。一明弟子功德已備堪修大乘為說六味。如兒長大能消難消應當與食。所化如是。應授六法。法從喻稱。故云六味。二云何下列其六名。具應有八。約世六味但說六種。以凈不凈二義粗顯故不論也。下還說有。三彼世間下分定優劣。三是世間。三是出世。先明世間。彼世間中有三種味。總以標舉。謂無常等列其名字。下明出世。于中先明成涅槃飯。煩惱為彼智火所焚。名之為薪。智焚惑薪故複名火。相因得名。以焚惑薪故成涅槃。法從喻稱說之為飯。謂常樂下就彼涅槃列出三昧。四令諸下就六味中簡勝勸學。令諸弟子甘嗜涅槃常樂我味。上來第一當時善授。自下第二明後善付。于中有三。一明大乘應付菩薩不付聲聞。二何以下釋菩薩知常。二乘弟子謂佛滅故。三以是義下總以結嘆。初中如來先教女人行驅惡子寶示善子。女人白下印可佛語。姊下如來約之顯化。我涅槃時合前女人慾至他處。無上佛法不與聲聞合驅惡子。如汝下帖要當付。下合付善子。如汝下帖。第二釋中先問起發。驅惡違等。故問何故。下對釋之。句別有四。一明聲聞謂佛滅度我實不滅。舉理顯非。二如汝下舉事類顯。三明菩薩說佛不滅。四如汝下舉喻類顯。第三段中。以是義故無上秘藏付于菩薩。結上初段。以是菩薩如善子
【現代漢語翻譯】 現代漢語譯本 德備下明今異昔（德行圓滿，下文闡明現在與過去的不同）。于中四句（其中分為四句）： 一、明弟子功德已備堪修大乘為說六味（說明弟子功德已經具備，可以修習大乘佛法，因此為他們宣說六味）。如兒長大能消難消應當與食（如同孩子長大后能夠消化難以消化的食物，應當給他食物）。所化如是（所教化的人也是如此），應授六法（應當傳授六法）。法從喻稱（法的名稱來自於比喻），故云六味（所以稱為六味）。 二、云何下列其六名（如何在下文列出六個名稱）。具應有八（實際上應該有八種）。約世六味但說六種（根據世間的六味只說六種），以凈不凈二義粗顯故不論也（因為清凈和不清凈兩種含義不夠明顯，所以不討論）。下還說有（下文還會說到）。 三、彼世間下分定優劣（在世間和出世間中區分優劣）。三是世間（三種是世間的），三是出世（三種是出世間的）。先明世間（先說明世間的）。彼世間中有三種味（世間中有三種味道），總以標舉（總的來說）。謂無常等列其名字（即無常等，列出它們的名稱）。下明出世（下面說明出世間的）。于中先明成涅槃飯（其中先說明成就涅槃之飯）。煩惱為彼智火所焚（煩惱被智慧之火所焚燒），名之為薪（稱之為薪柴）。智焚惑薪故複名火（智慧焚燒迷惑的薪柴，所以又稱為火）。相因得名（相互依存而得名）。以焚惑薪故成涅槃（因為焚燒迷惑的薪柴，所以成就涅槃）。法從喻稱說之為飯（法的名稱來自於比喻，說之為飯）。謂常樂下就彼涅槃列出三昧（即常樂等，就涅槃列出三昧）。 四、令諸下就六味中簡勝勸學（在六味中選擇殊勝的，勸勉學習）。令諸弟子甘嗜涅槃常樂我味（讓弟子們喜歡涅槃的常樂我味）。上來第一當時善授（以上是第一部分，當時應當好好傳授）。自下第二明後善付（下面第二部分說明以後好好付託）。于中有三（其中分為三部分）： 一、明大乘應付菩薩不付聲聞（說明大乘佛法應當付託給菩薩，不付託給聲聞）。二、何以下釋菩薩知常（為什麼下面解釋菩薩知道常）。二乘弟子謂佛滅故（二乘弟子認為佛已經滅度）。三、以是義下總以結嘆（因為這個緣故，總的用以總結讚歎）。 初中如來先教女人行驅惡子寶示善子（開始時，如來先教導女人驅趕惡子，珍視善子）。女人白下印可佛語（女人稟告，認可佛的話）。姊下如來約之顯化（姐姐，如來約束她，顯示教化）。我涅槃時合前女人慾至他處（我涅槃的時候，如同之前的女人想要去其他地方）。無上佛法不與聲聞合驅惡子（無上的佛法不和聲聞一起驅趕惡子）。如汝下帖要當付（如同你，要好好付託）。下合付善子（下面是付託給善子）。如汝下帖（如同你）。 第二釋中先問起發（第二部分解釋中，先提問引發）。驅惡違等（驅趕惡子違背了什麼等），故問何故（所以問為什麼）。下對釋之（下面回答解釋）。句別有四（句子分別有四種）： 一、明聲聞謂佛滅度我實不滅（說明聲聞認為佛已經滅度，但我實際上沒有滅度）。舉理顯非（舉出道理顯示錯誤）。二、如汝下舉事類顯（如同你，舉出事例來顯示）。三、明菩薩說佛不滅（說明菩薩說佛沒有滅度）。四、如汝下舉喻類顯（如同你，舉出比喻來顯示）。 第三段中，以是義故無上秘藏付于菩薩（第三段中，因為這個緣故，無上的秘藏付託給菩薩）。結上初段（總結上面的第一段）。以菩薩如善子（因為菩薩如同善子）。
【English Translation】 English version De Bei Xia Ming Jin Yi Xi (Virtue is complete, the following explains the difference between now and the past). Yu Zhong Si Ju (It is divided into four sentences): 1. Ming dizi gongde yi bei kan xiu dacheng wei shuo liu wei (It explains that the disciples' merits are complete and they are capable of practicing Mahayana Buddhism, so the six flavors are explained to them). Ru er zhangda neng xiao nan xiao yingdang yu shi (Just as a child grows up and can digest difficult-to-digest food, they should be given food). Suo hua ru shi (Those who are taught are also like this), ying shou liu fa (The six dharmas should be taught). Fa cong yu cheng (The name of the dharma comes from a metaphor), gu yun liu wei (So it is called the six flavors). 2. Yunhe xia lie qi liu ming (How to list the six names below). Ju ying you ba (Actually there should be eight kinds). Yue shi liu wei dan shuo liu zhong (According to the six flavors of the world, only six are said), yi jing bu jing er yi cu xian gu bu lun ye (Because the two meanings of purity and impurity are not obvious enough, they are not discussed). Xia hai shuo you (It will be mentioned below). 3. Bi shijian xia fen ding youlie (Distinguish between the superior and inferior in the world and beyond). San shi shijian (Three are worldly), san shi chushi (Three are transcendental). Xian ming shijian (First explain the worldly). Bi shijian zhong you san zhong wei (There are three kinds of flavors in the world), zong yi biao ju (Generally speaking). Wei wuchang deng lie qi mingzi (That is, impermanence, etc., list their names). Xia ming chushi (The following explains the transcendental). Yu zhong xian ming cheng niepan fan (Among them, first explain the achievement of Nirvana rice). Fannao wei bi zhi huo suo fen (Afflictions are burned by the fire of wisdom), ming zhi wei xin (Called firewood). Zhi fen huo xin gu fu ming huo (Wisdom burns the firewood of confusion, so it is also called fire). Xiang yin de ming (Named by mutual dependence). Yi fen huo xin gu cheng niepan (Because burning the firewood of confusion, so achieve Nirvana). Fa cong yu cheng shuo zhi wei fan (The name of the dharma comes from a metaphor, saying it is rice). Wei changle xia jiu bi niepan lie chu sanmei (That is, Chang Le, etc., list the samadhi on Nirvana). 4. Ling zhu xia jiu liu wei zhong jian sheng quan xue (Select the superior among the six flavors and encourage learning). Ling zhu dizi gan shi niepan changle wo wei (Let the disciples like the Chang Le and Self flavors of Nirvana). Shanglai diyi dangshi shan shou (The above is the first part, which should be taught well at that time). Zi xia dier ming hou shan fu (The second part below explains that it will be entrusted well in the future). Yu zhong you san (It is divided into three parts): 1. Ming dacheng ying fu pusa bu fu shengwen (It explains that Mahayana Buddhism should be entrusted to Bodhisattvas, not to Shravakas). 2. He yi xia shi pusa zhi chang (Why does the following explain that Bodhisattvas know permanence). Er cheng dizi wei fo mie gu (The disciples of the Two Vehicles believe that the Buddha has passed away). 3. Yi shi yi xia zong yi jie tan (For this reason, it is summarized and praised). Chu zhong rulai xian jiao nuren xing qu e zi bao shi shan zi (At the beginning, the Tathagata first taught women to drive away evil children and cherish good children). Nuren bai xia yin ke fo yu (The woman reported and recognized the Buddha's words). Zi xia rulai yue zhi xian hua (Sister, the Tathagata restrained her and showed her teaching). Wo niepan shi he qian nuren yu zhi ta chu (When I enter Nirvana, it is like the previous woman wanting to go to other places). Wushang fofa bu yu shengwen he qu e zi (The supreme Buddha Dharma does not drive away evil children with the Shravakas). Ru ru xia tie yao dang fu (Like you, you must entrust it well). Xia he fu shan zi (The following is entrusted to the good son). Ru ru xia tie (Like you). Dier shi zhong xian wen qi fa (In the second explanation, first ask to initiate). Qu e wei deng (What does driving away evil children violate, etc.), gu wen hegu (So ask why). Xia dui shi zhi (The following answers and explains). Ju bie you si (The sentences are divided into four types): 1. Ming shengwen wei fo miedu wo shi bu mie (It explains that the Shravakas believe that the Buddha has passed away, but I have not actually passed away). Ju li xian fei (Give a reason to show the error). 2. Ru ru xia ju shi lei xian (Like you, give an example to show). 3. Ming pusa shuo fo bu mie (It explains that the Bodhisattvas say that the Buddha has not passed away). 4. Ru ru xia ju yu lei xian (Like you, give a metaphor to show). Dier duan zhong, yi shi yi gu wushang mizang fu yu pusa (In the third paragraph, for this reason, the supreme secret treasure is entrusted to the Bodhisattva). Jie shang chu duan (Summarize the first paragraph above). Yi pusa ru shan zi (Because the Bodhisattva is like a good son).
故秘藏應付。若有眾生謂佛常下。嘆後段中菩薩知常。若知佛常。佛于其人常存不滅。故於其家則為有佛。是名下結。能隨問中初牒前問。次釋。后結。下因其言乘唱肉制。釋中且就佈施一門明隨問答。余類可知。于中先問。若有人來假舉問人。問佛以下假舉問辭。施是舍財。不捨錢財成施至難。故舉問之。下明隨答。于中初先五句別答。良以此等舍心成就。故得名施。前人不受。故財不損。舉此即欲顯此經中不凈物等悉不應受。如是施下總以結之。施名流佈遍至他方。結成大施寄名顯之。所舍寬多故名大施。又因舍故前人不受。得顯此經遮制之義。因財通法。故名大施。財寶不失結成不損。是名下結。下因向前斷酒肉者施酒肉言。故從此下乘唱斷肉。文別有九。一因迦葉請正宣肉制。二迦葉白佛云何如來不聽食下明斷肉意。三迦葉言如來何故先聽食下會通昔言。四迦葉言如來若制不食肉下明制分齊。五如來所制各有異下泛明一切立制之意。六我從今日製弟子下明食肉過。七我涅槃后無量歲下辯食肉人。八迦葉白諸比丘等因他活下辯開遮儀。九若我廣下總結肉制。此亦即是持戒門中能隨問答。初中迦葉先問起發。食肉之人不應施肉。以理直請。何以下釋。下佛先嘆。次唱斷肉。后舉餘食況肉不應。何故偏言聲聞弟子不
聽食肉。菩薩先制如楞伽說。是中但制小乘故也。自下第二明斷肉意。迦葉先問云何不聽。下佛答之。斷大慈種是以不聽。地上大慈地前名種。第三會通昔言之中有三問答。初問食肉斷大慈種云何如來先聽比丘食三凈肉。不見聞疑是三凈也。佛答隨事漸斷故爾。言聽食凈為斷不凈。二問如來已聽比丘食三凈肉。何緣于中十種不凈九種清凈而復不聽。十種不凈下文自數。人蛇象馬驢狗師子豬狐獼猴。是其十也。於此十中不見聞疑他為己殺。是故攝入三種凈中。生世機嫌故名不凈。九種清凈自未見文。人傳釋之。前十種外餘眾生中不見他殺。亦無聞疑及不為已即以為四。先乾自死及與鳥殘通前為七。不期偶得及他自殺請已而食。通前為九。下佛答之。此亦是我隨事漸制。三問如來隨事漸制。何故昔日贊肉為美。佛答有二。一明嘆餘食。二舉衣況食成己不嘆。此第三竟。第四立制分齊之中迦葉先請。若制食肉。五種牛味胡麻油等。佛亦應斷。下佛呵之。不應同彼尼干所見。第五泛明立制意中。一切立制各有異意總以標舉。下別顯之。言異意故聽食三者。意為斷卻余不凈肉。言中聽食三種凈肉。心與言別。故云異意。言異想故斷十種者。想猶意也。為欲于彼三種凈中以漸遮斷。是故且言斷十不凈。此異前意。名為異想。言異想
【現代漢語翻譯】 現代漢語譯本 聽食肉（食用肉類）。菩薩（Bodhisattva，覺悟的有情）先前依據《楞伽經》（Laṅkāvatāra Sūtra）制定了戒律。其中所制定的，只是針對小乘（Hinayana）的戒律。下面第二部分闡明斷除肉食的意義。迦葉（Kāśyapa，佛陀的弟子）首先提問：『為何不允許食用肉類？』佛陀回答：『斷絕大慈悲的種子，因此不允許。』地上菩薩具有大慈悲，地前菩薩則名為種子。第三部分會通先前所說的話，其中有三個問答。首先提問：『食用肉類會斷絕大慈悲的種子，為何如來（Tathāgata，如實而來者）先前允許比丘（bhikṣu，出家男子）食用三凈肉？』所謂『不見、不聞、不疑』，就是三凈。佛陀回答：『這是隨順情況逐漸斷除的緣故。』說允許食用清凈的肉，是爲了斷除不清凈的肉。 第二問：『如來已經允許比丘食用三凈肉，為何其中十種不清凈的肉和九種清凈的肉又不允許食用？』十種不清凈的肉，下文會自行列舉，即人、蛇、象、馬、驢、狗、獅子、豬、狐貍、獼猴這十種。在這十種肉中，『不見、不聞、不疑』是他人為自己而殺，因此被歸入三種清凈肉中。但因為會引起世人的譏嫌，所以被稱為不清凈。九種清凈肉，在經文中沒有明確說明，是後人解釋的。在前述十種之外的其餘眾生中，『不見他殺』，也沒有『聽聞』或『懷疑』是為自己而殺，這四種情況。加上『自然死亡』和『被鳥類殘食』，總共七種。再加上『不期而遇而得到』和『他人自殺后請求食用』，總共九種。』佛陀回答：『這也是我隨順情況逐漸制定的。』 第三問：『如來隨順情況逐漸制定戒律，為何昔日讚美肉食為美味？』佛陀回答：有兩種原因。一是讚歎其餘食物，二是舉例說明衣服的情況，來比況食物，表明自己並沒有讚歎肉食。第三部分結束。第四部分確立戒律的界限，迦葉首先請求：『如果禁止食用肉類，那麼五種牛乳製品、胡麻油等，也應該禁止。』佛陀呵斥道：『不應該和尼干（Nigaṇṭha，耆那教）的見解相同。』第五部分泛泛地說明制定戒律的意義，一切戒律的制定都有不同的意義，總的來說是爲了標明要點。下面分別闡述，說『不同的意義』，所以允許食用三種凈肉，是爲了斷除其餘不清凈的肉。說允許食用三種凈肉，心和言語有所區別，所以說是『不同的意義』。說『不同的想法』，所以斷除十種不清凈的肉，『想法』和『意義』相同。爲了在三種清凈肉中逐漸遮止，所以暫且說斷除十種不清凈的肉。這和之前的意義不同，稱為『不同的想法』。說『不同的想法』
【English Translation】 English version Listening to Eating Meat. Bodhisattvas (Bodhisattva, sentient beings who are enlightened) initially established precepts according to the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra). What was established therein was only for the Hinayana (Hinayana). The second part below clarifies the meaning of abstaining from meat. Kāśyapa (Kāśyapa, the Buddha's disciple) first asks: 'Why is it not allowed?' The Buddha answers: 'Cutting off the seed of great compassion, therefore it is not allowed.' Bodhisattvas on the ground possess great compassion, while those before the ground are called seeds. The third part reconciles what was said earlier, with three questions and answers. First, the question: 'Eating meat cuts off the seed of great compassion, why did the Tathāgata (Tathāgata, one who comes as is) previously allow bhikṣus (bhikṣu, ordained men) to eat three kinds of pure meat?' 'Not seen, not heard, not suspected' are the three purities. The Buddha answers: 'This is because it is gradually cut off according to circumstances.' Saying that it is allowed to eat pure meat is to cut off impure meat. Second question: 'The Tathāgata has already allowed bhikṣus to eat three kinds of pure meat, why are ten kinds of impure meat and nine kinds of pure meat not allowed?' The ten kinds of impure meat will be listed below, namely human, snake, elephant, horse, donkey, dog, lion, pig, fox, and monkey. Among these ten kinds of meat, 'not seen, not heard, not suspected' means that others kill for oneself, therefore they are classified into the three pure meats. However, because it causes ridicule from the world, it is called impure. The nine kinds of pure meat are not explicitly stated in the sutra, but are explained by later generations. Among the remaining sentient beings other than the aforementioned ten kinds, 'not seen being killed by others', and there is no 'hearing' or 'suspicion' that it is killed for oneself, these four situations. Adding 'natural death' and 'being eaten by birds', there are a total of seven kinds. Adding 'unexpectedly obtained' and 'requested to eat after others commit suicide', there are a total of nine kinds.' The Buddha answers: 'This is also what I gradually established according to circumstances.' Third question: 'The Tathāgata gradually establishes precepts according to circumstances, why did you praise meat as delicious in the past?' The Buddha answers: There are two reasons. First, to praise other foods, and second, to use the situation of clothing as an analogy to food, indicating that I did not praise meat. The third part ends. The fourth part establishes the limits of the precepts, Kāśyapa first requests: 'If eating meat is prohibited, then five kinds of dairy products, sesame oil, etc., should also be prohibited.' The Buddha rebukes: 'You should not have the same views as the Nigaṇṭha (Nigaṇṭha, Jain).』 The fifth part generally explains the meaning of establishing precepts, the establishment of all precepts has different meanings, in general, it is to mark the key points. The following explains separately, saying 'different meanings', so allowing to eat three kinds of pure meat is to cut off the remaining impure meat. Saying that it is allowed to eat three kinds of pure meat, the mind and words are different, so it is called 'different meanings'. Saying 'different thoughts', so cutting off ten kinds of impure meat, 'thoughts' and 'meanings' are the same. In order to gradually prevent among the three kinds of pure meat, so for the time being say to cut off ten kinds of impure meat. This is different from the previous meaning, called 'different thoughts'. Saying 'different thoughts'
故一切斷者。為欲于彼十種之外一切悉斷。故今宣唱九凈亦斷。此乃異前漸斷之想。故複稱異。第六廣明食肉過中先舉前制。從今不得食一切肉。下廣辯過。初先法說。次喻。后合。是故已下結明菩薩不食肉義。于中初明菩薩不食。為度已下拂權顯實。如是已下舉凈顯穢。第七辯明食肉人中。初外善內惡。爾時復下內外俱惡。第八廣明開遮之中迦葉先請。乞食雜肉云何得食。佛教可解。第九結制。文顯可知。解因緣中。先問。次釋。第三總結。釋中有四。一問。二答。三難。四通。就初問中。為彰如來善解隨機漸化因緣。反責如來經不頓說律不頓制。如有四眾假舉問人。來問我下假舉問辭。辭中有二。一責如來經不頓說。二或名犯下呵責如來律不頓制。經中初先責不頓說。或說深下呵其漸說。責不頓中。如是義者謂佛常義。如來初出何不即為波斯匿王說是深義。責不頓說。佛初出時波斯匿王其母命終。王甚憂惱。佛為開解。說佛緣覺及弟子眾皆悉無常。故今對之責不頓說。或時說深或時說淺。呵其漸說。昔為波斯說佛無常名之為淺。今日說常以之為深。下就律中。或名為犯或名不犯呵其漸制。如來初出未廣制戒名為不犯。后廣制戒名之為犯。云何隨下責不先制。然此文中直舉三名請佛解釋以為責本。責相未顯。待佛解
【現代漢語翻譯】 現代漢語譯本 因此，一切斷除（的對象），是爲了想要將那十種（肉食）之外的一切都完全斷除。所以現在宣揚九種清凈之肉也是要斷除的。這與之前逐漸斷除的想法不同，所以再次稱之為『異』（不同）。 第六（部分）廣泛闡明了食肉的過失，其中先提出了之前的禁制：『從今以後不得食用一切肉類。』下面廣泛地辯論（食肉的）過失。首先是法說（根據佛法來說明），其次是比喻，最後是總結。『是故』以下總結說明菩薩不應食肉的意義。其中首先說明菩薩不應食肉，『為度』以下否定權宜之說，彰顯真實之義。『如是』以下舉清凈之肉來顯示不清凈之肉。 第七（部分）辨明食肉之人（的情況），首先是外表善良而內心邪惡，『爾時復』以下是內外都邪惡。 第八（部分）廣泛闡明開許和禁止（的情況），其中迦葉（Mahākāśyapa，摩訶迦葉）首先請問：『乞食時得到混雜著肉的食物，應該如何食用？』佛陀的教導可以理解。 第九（部分）總結禁制，文義顯明可知。 在解釋因緣（的部分）中，首先是提問，其次是解釋，第三是總結。在解釋中又有四個部分：一、提問，二、回答，三、詰難，四、通達。就最初的提問中，爲了彰顯如來善於理解隨機應變的漸進教化因緣，反過來責問如來為什麼經典不一次性說完，戒律不一次性制定。『如有四眾』是假設提出提問的人，『來問我』以下是假設提出提問的言辭。言辭中有兩點：一、責備如來經典不一次性說完，二、『或名犯』以下呵責如來戒律不一次性制定。經典中首先責備不一次性說完，『或說深』以下呵斥其逐漸宣說。責備不一次性說完中，『如是義者』是指佛陀的常義。如來最初出現時，為什麼不立即為波斯匿王（Prasenajit，古代印度憍薩羅國國王）宣說這深刻的道理？這是責備不一次性說完。佛陀最初出現時，波斯匿王的母親去世，國王非常憂愁，佛陀為他開解，說佛、緣覺（Pratyekabuddha，辟支佛）以及弟子眾都全部是無常的。所以現在針對這件事責備不一次性說完。『或時說深或時說淺』，這是呵斥其逐漸宣說。過去為波斯匿王說佛是無常的，稱之為淺顯；今天說常，認為這是深刻。 下面就戒律中，『或名為犯或名不犯』，這是呵斥其逐漸制定。如來最初出現時，沒有廣泛制定戒律，稱之為不犯；後來廣泛制定戒律，稱之為犯。『云何隨』以下是責備為什麼不事先制定。然而這段文字中直接舉出三個名稱，請佛陀解釋，作為責備的根本。責備的相狀還不明顯，等待佛陀解釋。
【English Translation】 English version Therefore, all that is to be cut off is for the purpose of completely cutting off everything beyond those ten kinds (of meat). Therefore, now proclaiming the nine kinds of pure meat is also to be cut off. This is different from the previous idea of gradual cutting off, so it is again called 'different'. The sixth (section) extensively clarifies the faults of eating meat, in which the previous prohibition is first put forward: 'From now on, all kinds of meat must not be eaten.' The faults (of eating meat) are extensively debated below. First, there is the Dharma explanation (explaining according to the Buddha's teachings), second, there is the metaphor, and finally, there is the summary. 'Therefore' below summarizes and explains the meaning of why Bodhisattvas should not eat meat. Among them, it is first explained that Bodhisattvas should not eat meat, and 'for the sake of deliverance' below negates expedient teachings and reveals the true meaning. 'Thus' below uses pure meat to show impure meat. The seventh (section) distinguishes the (situations of) meat-eaters, first with external goodness and internal evil, and 'at that time again' below with both internal and external evil. The eighth (section) extensively clarifies the (situations of) allowance and prohibition, in which Mahākāśyapa (Mahākāśyapa, one of the principal disciples of the Buddha) first asks: 'When begging for food, how should one eat food mixed with meat?' The Buddha's teachings can be understood. The ninth (section) concludes the prohibition, and the meaning of the text is clear and knowable. In the explanation of the causes and conditions (section), first there is the question, second there is the explanation, and third there is the summary. In the explanation, there are four parts: one, the question; two, the answer; three, the challenge; and four, the understanding. In the initial question, in order to highlight that the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is good at understanding the causes and conditions of gradual teaching that adapts to the occasion, he questions the Tathagata in turn as to why the sutras were not spoken all at once and the precepts were not established all at once. 'If there are four assemblies' is a hypothetical presentation of the person asking the question, and 'come and ask me' below is a hypothetical presentation of the words of the question. There are two points in the words: one, blaming the Tathagata for not finishing the sutras all at once, and two, 'or named offense' below scolding the Tathagata for not establishing the precepts all at once. In the sutras, first blame for not finishing all at once, and 'or say deep' below scolds for gradually speaking. In blaming for not finishing all at once, 'such meaning' refers to the Buddha's constant meaning. When the Tathagata first appeared, why did he not immediately speak this profound truth to King Prasenajit (Prasenajit, King of Kosala in ancient India)? This is blaming for not finishing all at once. When the Buddha first appeared, King Prasenajit's mother died, and the king was very sad. The Buddha enlightened him, saying that the Buddhas, Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddha'), and disciples are all impermanent. Therefore, now, in response to this matter, blame for not finishing all at once. 'Sometimes speaking deeply, sometimes speaking shallowly' is scolding for gradually speaking. In the past, saying that the Buddha was impermanent to King Prasenajit was called shallow; today, saying that he is constant is considered profound. Below, in the precepts, 'or named offense or named non-offense' is scolding for gradually establishing them. When the Tathagata first appeared, he did not widely establish precepts, which was called non-offense; later, he widely established precepts, which was called offense. 'How to follow' below is blaming for not establishing them in advance. However, this text directly cites three names, asking the Buddha to explain them as the root of the blame. The appearance of the blame is not yet clear, waiting for the Buddha to explain.
竟。至后難中。責相方顯。云何墮者問其所防。所防之罪能隨地獄畜生鬼等。故名為墮。律及木叉問其能防。能防教法說之為律。律者是其詮量為義。詮量輕重持犯得失能防行法。說為木叉。此云解脫。解脫業非故名解脫。遺教亦云。戒是正順解脫之本故名波羅提木叉也。此相云何。下佛答之。文別有四。一明戒律不得頓制。若當頓制。有人便破一切禁戒。二或復有人誹謗已下。明其經法不得頓說。若當頓說。有人便謗一切諸法。三如是等人自言聰下。重就經法明頓說過。由頓說故能謗之人自言聰明不肯改悔。四輕重之罪皆悉覆下。重就戒律明頓制過。由頓制故破戒之人堅覆不悔。初中有二。一對上問中雲何墮等釋顯其義。二或有人盡破戒下。對上問中或名為犯或名不犯。明其戒律不得頓制制則頓犯。前中有四。一釋木叉明能防行。二解墮義彰所防罪。三重釋木叉明所詮行。四解律義彰能詮教。兩處解釋木叉何別。前約遮過以解木叉。后約性罪以釋木叉。初中佛言提木叉者牒舉所問。名為知足轉名顯示。成就威儀無所受畜正辯其相。亦名凈命轉名顯示。解此義竟。前責即顯。若使木叉有如是義。何不先制。待諸比丘犯竟方制。就解墮中先釋后結。釋中三番。前二就其受報以解。后一就其造因以釋。就前二中初一通對四
【現代漢語翻譯】 現代漢語譯本： 竟。到了後來的災難之中，責任才顯現出來。如果有人問：『什麼叫做墮落，墮落要防備什麼？』 那麼，所要防備的罪過，能使人墮入地獄、畜生、餓鬼等惡道，所以叫做『墮落』。如果有人問：『律和波羅提木叉（Pratimoksha，戒律）能防備什麼？』 那麼，能防備的教法就叫做『律』。『律』的意思是衡量，衡量罪過的輕重，持戒或犯戒的得失，能防備修行的方法，就叫做『木叉』，這裡譯為『解脫』。解脫了業障，所以叫做『解脫』。《遺教經》也說：『戒是真正順應解脫的根本』，所以叫做『波羅提木叉』。
這種現象是怎樣的呢？下面佛陀回答這個問題。文義上分為四個部分：一是說明戒律不能一下子全部制定。如果一下子全部制定，有人就會觸犯一切禁戒。二是『或者有人誹謗』以下，說明經法不能一下子全部講說。如果一下子全部講說，有人就會誹謗一切諸法。三是『如是等人自言聰』以下，再次就經法說明一下子講說的過失。由於一下子講說，能夠誹謗的人自以為聰明而不肯悔改。四是『輕重之罪皆悉覆』以下，再次就戒律說明一下子制定的過失。由於一下子制定，觸犯戒律的人堅決隱瞞而不肯悔改。最初的部分分為兩個方面：一是針對上面提問中『什麼叫做墮落』等，解釋並顯明它的含義。二是『或有人盡破戒』以下，針對上面提問中『或者叫做犯，或者叫做不犯』，說明戒律不能一下子全部制定，一下子全部制定就會一下子全部觸犯。前面的部分分為四個方面：一是解釋『木叉』，說明它能防備修行。二是解釋『墮落』的含義，彰顯所要防備的罪過。三是再次解釋『木叉』，說明它所詮釋的修行。四是解釋『律』的含義，彰顯它所詮釋的教法。兩次解釋『木叉』有什麼區別呢？前一次是從遮止過失的角度來解釋『木叉』，后一次是從自性罪的角度來解釋『木叉』。最初的部分，佛陀說『提木叉者』，是提出來所要問的問題。『名為知足』，是轉換名稱來顯示它的含義。『成就威儀無所受畜』，是正確地辨明它的現象。『亦名凈命』，是轉換名稱來顯示它的含義。解釋完這個含義，前面的責備就顯現出來了。如果『木叉』有這樣的含義，為什麼不先制定，要等到眾比丘觸犯之後才制定呢？
在解釋『墮落』的部分，先解釋后總結。解釋的部分分為三個方面。前兩個方面是從接受果報的角度來解釋，后一個方面是從造作原因的角度來解釋。在前兩個方面中，第一個方面是普遍地針對四惡道。
【English Translation】 English version: In the end, responsibility only becomes apparent amidst later difficulties. If someone asks, 'What is meant by 'falling', and what should one guard against in falling?' Then, the sins to be guarded against can cause one to fall into hell, the animal realm, the realm of hungry ghosts, and other evil paths; therefore, it is called 'falling'. If someone asks, 'What can the Vinaya (discipline) and Pratimoksha (戒律, precepts) guard against?' Then, the teachings that can guard against are called 'Vinaya'. 'Vinaya' means measurement, measuring the severity of sins, the gains and losses of upholding or breaking precepts, and the methods of practice that can be guarded against are called 'Moksha', which is translated here as 'liberation'. Being liberated from karmic obstacles is why it is called 'liberation'. The Last Teaching Sutra also says, 'Precepts are the true foundation for aligning with liberation', therefore it is called 'Pratimoksha'.
What is this phenomenon like? The Buddha answers this question below. In terms of meaning, it is divided into four parts: First, it explains that the precepts cannot be established all at once. If they were established all at once, someone would violate all the precepts. Second, from 'Or someone slanders' onwards, it explains that the scriptures cannot be fully explained all at once. If they were fully explained all at once, someone would slander all the teachings. Third, from 'Such people consider themselves clever' onwards, it reiterates the fault of explaining the scriptures all at once. Because of explaining all at once, those who can slander consider themselves clever and are unwilling to repent. Fourth, from 'All sins, whether light or heavy, are covered up' onwards, it reiterates the fault of establishing the precepts all at once. Because of establishing all at once, those who violate the precepts firmly conceal their actions and are unwilling to repent. The initial part is divided into two aspects: First, it addresses the question above, 'What is meant by 'falling'?' etc., explaining and clarifying its meaning. Second, from 'Or someone completely breaks the precepts' onwards, it addresses the question above, 'Sometimes called violation, sometimes called non-violation', explaining that the precepts cannot be established all at once; establishing them all at once would lead to complete violation all at once. The preceding part is divided into four aspects: First, it explains 'Moksha', stating that it can guard against practice. Second, it explains the meaning of 'falling', highlighting the sins to be guarded against. Third, it re-explains 'Moksha', stating the practice it elucidates. Fourth, it explains the meaning of 'Vinaya', highlighting the teachings it elucidates. What is the difference between the two explanations of 'Moksha'? The first explanation interprets 'Moksha' from the perspective of preventing faults, while the second explanation interprets 'Moksha' from the perspective of intrinsic sins. In the initial part, the Buddha says, 'Those who mention Pratimoksha (提木叉者)' are bringing up the question to be asked. 'Called contentment (名為知足)' is changing the name to reveal its meaning. 'Accomplishing dignified conduct and not accepting possessions (成就威儀無所受畜)' is correctly discerning its phenomenon. 'Also called pure living (亦名凈命)' is changing the name to reveal its meaning. After explaining this meaning, the preceding reproach becomes apparent. If 'Moksha' has such a meaning, why not establish it earlier, waiting until the monks have violated it before establishing it?
In the part explaining 'falling', it first explains and then summarizes. The explanation is divided into three aspects. The first two aspects explain from the perspective of receiving retribution, and the last aspect explains from the perspective of creating causes. In the first two aspects, the first aspect is universally directed towards the four evil paths.
趣以論。依如律中唯第三篇名之為墮。此則不爾。犯五篇戒墮四惡趣通名為墮。后一偏對地獄以釋。墮于地獄乃至阿鼻論其遲速過於暴雨。正解墮義。八大獄中阿鼻最下。故曰乃至。生阿鼻者其業必重。趣報無間。故過暴雨。聞者已下明說墮意。聞者持戒不犯威儀。修離過行。不犯性罪名堅持戒。遮過亦離名不犯威儀。修習知足不受不凈。修離著行。下就造因以釋墮義。由造因故長養地獄畜生餓鬼。以是義下總以結之。釋此墮竟。前責即顯。墮有是義。何不先說。待諸眾生犯竟方制。第三重解木叉之中。離身口意不善邪業明離性罪。辯此義竟。前責即顯。木叉如是。何不先制。待諸比丘犯竟方制。就解律中入戒威儀。明順戒法。入猶順也。制斷重罪名為入戒。遮離輕過名入威儀。深經善義明順經法。前一入字貫通此句。遮受一切及不凈緣。顯入深經善義之相。亦遮重等顯前入戒威儀之相。辯此義竟。前責亦顯。律有此義何不先制。待諸比丘犯竟方制。上來第一釋前問中雲何墮等。或有人下對上問中或名為犯或名不犯。明其不得頓制所以。若當頓制。有人聞戒廣多難持。破一切戒。為是不得。云何已下辯其所破。上來第一明其戒律不得頓制。或復有人誹謗已下。第二大段彰其經法不得頓說。于中初言或有誹謗甚深經法。
【現代漢語翻譯】 現代漢語譯本： 用『趣』來討論。依照律藏中，只有第三篇被稱為『墮』。但這裡不是這樣。觸犯五篇戒律，墮入四惡趣，都可以總稱為『墮』。後面特別針對地獄來解釋。墮入地獄，乃至阿鼻地獄（Avici Hell，八大地獄中最下層，意為『無間地獄』），其速度之快，超過暴雨。這是對『墮』的正確解釋。生於阿鼻地獄的人，其業力必定深重，所受果報沒有間斷，所以超過暴雨。 『聞者』以下，是進一步說明『墮』的含義。聽聞佛法的人，持守戒律，不犯威儀，修習遠離過失的行為，不犯根本戒，這叫做『堅持戒』。遮止過失，遠離惡行，這叫做『不犯威儀』。修習知足少欲，不接受不清凈的供養，修習遠離貪著的行為。 下面就造作惡因而解釋『墮』的含義。由於造作惡因，就會增長地獄、畜生、餓鬼的苦報。因此，下面總結說，解釋『墮』到此結束。前面的責問就顯得明顯了，『墮』有這樣的含義，為什麼不事先說明，要等到眾生犯戒之後才制定？ 第三重解釋木叉（Pratimoksha，戒經）中的內容，遠離身口意的不善邪業，這是說明遠離根本罪。辯論這個含義結束。前面的責問就顯得明顯了，木叉是這樣的，為什麼不事先制定，要等到比丘（Bhiksu，佛教出家男眾）犯戒之後才制定？ 就解釋律藏中關於進入戒律和威儀的部分，說明順從戒法。『入』就是順從的意思。制定斷除重罪的戒律，這叫做『入戒』。遮止輕微過失，遠離惡行，這叫做『入威儀』。深入經藏，明白善的道理，這是說明順從經法。前面的『入』字貫穿這一句。遮止接受一切不清凈的因緣，這是顯現進入深經善義的相貌。也遮止重罪等，這是顯現前面進入戒律和威儀的相貌。辯論這個含義結束。前面的責問也顯得明顯了，律藏有這樣的含義，為什麼不事先制定，要等到比丘犯戒之後才制定？ 上面第一部分解釋了前面問題中『云何墮等』（為什麼會墮落等）的問題。『或有人』以下，針對上面問題中『或名為犯或名不犯』（或者稱為犯戒，或者稱為不犯戒）的情況，說明不能一下子全部制定的原因。如果一下子全部制定，有人聽聞戒律廣博繁多，難以持守，就會破一切戒。因為這個原因，所以不能一下子全部制定。『云何已下』（為什麼以下）辯論其所破之處。上面第一部分說明戒律不能一下子全部制定。 『或復有人誹謗已下』（或者又有人誹謗以下），第二大段闡明經法不能一下子全部說出。其中首先說，或者有人誹謗甚深經法。
【English Translation】 English version: Let's discuss this using 'interest'. According to the Vinaya (discipline code), only the third section is called 'degradation'. But this is not the case here. Violating the five categories of precepts and falling into the four evil realms can all be generally called 'degradation'. The following specifically explains it in relation to hell. Falling into hell, even Avici Hell (the lowest level of the eight great hells, meaning 'uninterrupted hell'), is faster than a torrential rain. This is the correct explanation of 'degradation'. Those born in Avici Hell must have heavy karma, and the retribution they receive is uninterrupted, so it is faster than a torrential rain. From 'listeners' onwards, it further explains the meaning of 'degradation'. Those who hear the Dharma, uphold the precepts, do not violate decorum, and cultivate the practice of avoiding faults, not committing fundamental transgressions, are called 'upholding the precepts'. Preventing faults and avoiding evil deeds is called 'not violating decorum'. Cultivating contentment and having few desires, not accepting impure offerings, and cultivating the practice of avoiding attachments. The following explains the meaning of 'degradation' in terms of creating evil causes. Because of creating evil causes, the suffering of hell, animals, and hungry ghosts will increase. Therefore, the following concludes by saying that the explanation of 'degradation' ends here. The previous question becomes clear: 'degradation' has such a meaning, why not explain it in advance, and wait until sentient beings violate the precepts before formulating them? The third interpretation explains the content of the Pratimoksha (code of monastic rules), staying away from the unwholesome and evil deeds of body, speech, and mind, which explains staying away from fundamental sins. The debate on this meaning ends. The previous question becomes clear: the Pratimoksha is like this, why not formulate it in advance, and wait until the Bhiksus (Buddhist monks) violate the precepts before formulating it? Regarding the explanation of entering the precepts and decorum in the Vinaya, it explains obeying the precepts. 'Entering' means obeying. Formulating precepts to cut off serious crimes is called 'entering the precepts'. Preventing minor faults and avoiding evil deeds is called 'entering decorum'. Deeply studying the scriptures and understanding the good principles is to explain obeying the scriptures. The previous word 'entering' runs through this sentence. Preventing the acceptance of all impure conditions is to show the appearance of entering the deep meaning of the scriptures. It also prevents serious crimes, etc., which shows the appearance of entering the precepts and decorum. The debate on this meaning ends. The previous question also becomes clear: the Vinaya has such a meaning, why not formulate it in advance, and wait until the Bhiksus violate the precepts before formulating it? The first part above explains the question 'why degradation, etc.' in the previous question. From 'or someone' onwards, in response to the situation of 'or called violation or not called violation' in the above question, it explains the reason why it cannot be completely formulated all at once. If it is completely formulated all at once, someone hears that the precepts are broad and numerous, difficult to uphold, and will break all the precepts. For this reason, it cannot be completely formulated all at once. 'Why below' debates where it is broken. The first part above explains that the precepts cannot be completely formulated all at once. From 'or someone slanders below', the second major section clarifies that the Dharma cannot be completely spoken all at once. Among them, it first says that someone slanders the profound Dharma.
聞說常義謗同外道。及一闡提具足成就盡一切相無因緣者。聞說大乘甚深空義。盡謗真諦一切法相。無世因緣成一闡提。為是不得。如是等人自言我聰。是第三段重明向前謗經之人堅執難捨。自謂聰明能解深義。故執不捨。輕重之罪皆悉覆下。是第四段重明向前破戒之人覆藏不悔。于中初明犯罪覆藏。先法。后喻。如是已下明由不悔令罪增長。是諸已下牒以結成不得頓制。是諸比丘所犯不發牒前覆藏。所犯滋蔓牒前增長。是故下結。上來第二如來答竟。第三難中文別有二。一對前如來解釋墮義責不先制。二如多人下對上解律及解木叉責不先制。前中爾時男子女人假舉問人。自下難辭。如來久知如是事者。明佛先知向前墮義。何不先制責咎如來。如來久知犯罪墮于惡道之事。何不先制使諸眾生犯竟方制。將無慾令眾生入獄。就后難中。初明世人迷謬無知。先喻。后合。如來應下徴責如來不為先說。于中初先以理徴佛。次釋。后結。徴中如來應先為說。總明應說。敕諸比丘此是犯等。別明應說。釋中先徴。我以何故徴責如來應先為說。如來能知及能說故。如來正覺知見正道。是能知也。唯有如來能說十善。是能說也。能說十善是止善法。增上功德是作善法。此二行法。及其義味是其理法。是故下結。是佛能知及能說故。我
【現代漢語翻譯】 現代漢語譯本 聽聞有人經常誹謗，說（持這種觀點的人）和外道（tīrthika，指佛教以外的其他宗教修行者）一樣，並且是斷善根的一闡提（icchantika，指斷絕了一切善根的人），完全具備了一切表相，沒有任何因緣可言。聽聞有人說大乘（mahāyāna，佛教的一個主要流派）甚深的空義（śūnyatā，佛教的核心概念，指一切事物沒有自性），就完全誹謗真諦（paramārtha-satya，最高的真理）和一切法相（dharma-lakṣaṇa，事物的特徵）。沒有世俗的因緣而成為一闡提，這是不可能的。像這樣的人自認為聰明。這是第三段，再次說明前面誹謗佛經的人，他們頑固地堅持自己的錯誤觀點，難以捨棄，自認為聰明，能夠理解深刻的含義，所以才執迷不悟。他們把輕罪和重罪都掩蓋起來。這是第四段，再次說明前面破戒的人，他們掩蓋自己的罪行而不懺悔。其中，首先說明犯罪後進行掩蓋。先說法理，後用比喻。『如是已下』說明由於不懺悔，導致罪行增長。『是諸已下』用牒句來總結，說明不能立即制止（罪行的發生）。『是諸比丘所犯不發』，牒句呼應前面所說的掩蓋罪行。『所犯滋蔓』，牒句呼應前面所說的罪行增長。『是故下結』，總結以上內容。上面是第二部分，如來（tathāgata，佛的稱號之一）的回答結束。第三個難點，從文義上來說，可以分為兩部分。第一部分是針對前面如來解釋墮落的原因，責怪如來沒有事先制定戒律。第二部分是『如多人下』，針對上面解釋戒律和解釋波羅提木叉（prātimokṣa，戒律的彙編）責怪如來沒有事先制定戒律。在前一部分中，『爾時男子女人』是假設的提問者。『自下難辭』是正式提出疑問。『如來久知如是事者』，說明佛陀（buddha，覺悟者）早就知道前面所說的墮落的原因，責怪如來為什麼不事先制定戒律。如來早就知道犯罪會墮入惡道（durgati，不好的輪迴道）的事情，為什麼不事先制定戒律，以至於眾生犯罪之後才制定戒律？難道是想讓眾生進入地獄（naraka，受苦的地方）嗎？在後面的難點中，首先說明世人迷惑無知。先用比喻，後進行總結。『如來應下』，責怪如來沒有事先說明。其中，首先用道理來責怪佛陀。其次進行解釋。最後進行總結。在責怪中，『如來應先為說』，總的說明應該事先說明。『敕諸比丘此是犯等』，具體的說明應該事先說明。在解釋中，首先提出疑問，『我以何故徴責如來應先為說』，我為什麼責怪如來應該事先說明？因為如來能夠知道並且能夠說。『如來正覺知見正道』，是能夠知道。『唯有如來能說十善』，是能夠說。能夠說十善（daśa-kuśala，十種善行）是止惡行善的方法。『增上功德』是作善的方法。這兩種行為的方法，以及它們的意義和道理，就是理法。『是故下結』，因此總結說，佛陀能夠知道並且能夠說。 我
【English Translation】 English version It is heard that there are those who constantly slander, saying that (those who hold this view) are like tīrthikas (non-Buddhist religious practitioners), and are icchantikas (those who have severed all roots of goodness), fully possessing all appearances, without any causal conditions. It is heard that when someone speaks of the profound emptiness (śūnyatā, the core concept of Buddhism, referring to the lack of inherent existence of all things) of the Mahāyāna (a major branch of Buddhism), they completely slander the ultimate truth (paramārtha-satya, the highest truth) and all characteristics of phenomena (dharma-lakṣaṇa, the characteristics of things). It is impossible to become an icchantika without worldly causes and conditions. People like this consider themselves intelligent. This is the third section, reiterating that those who slander the scriptures are stubbornly clinging to their wrong views, difficult to abandon, considering themselves intelligent and able to understand profound meanings, and therefore stubbornly refuse to let go. They conceal both minor and major offenses. This is the fourth section, reiterating that those who break the precepts conceal their offenses without repentance. Among them, it first explains the concealment of offenses after committing them. First the principle, then the analogy. '如是已下' explains that because of not repenting, the offenses increase. '是諸已下' uses a summarizing statement to explain that (the occurrence of offenses) cannot be immediately stopped. '是諸比丘所犯不發' echoes the previous statement about concealing offenses. '所犯滋蔓' echoes the previous statement about the increase of offenses. '是故下結' concludes the above content. The above is the second part, the Tathāgata's (one of the titles of the Buddha) answer is complete. The third difficulty, in terms of the meaning of the text, can be divided into two parts. The first part is directed at the previous explanation of the reasons for falling, blaming the Tathāgata for not formulating precepts in advance. The second part is '如多人下', directed at the above explanation of the precepts and the explanation of the Prātimokṣa (a compilation of precepts), blaming the Tathāgata for not formulating precepts in advance. In the first part, '爾時男子女人' are hypothetical questioners. '自下難辭' is the formal presentation of the question. '如來久知如是事者' explains that the Buddha (the awakened one) already knew the reasons for falling mentioned earlier, blaming the Tathāgata for not formulating precepts in advance. The Tathāgata has long known that committing offenses will lead to falling into evil destinies (durgati, unfavorable realms of rebirth), why not formulate precepts in advance, so that precepts are only formulated after sentient beings commit offenses? Is it perhaps wanting sentient beings to enter hell (naraka, a place of suffering)? In the later difficulty, it first explains that worldly people are confused and ignorant. First use an analogy, then summarize. '如來應下' blames the Tathāgata for not explaining in advance. Among them, first use reason to blame the Buddha. Then explain. Finally, summarize. In the blame, '如來應先為說' generally explains that it should be explained in advance. '敕諸比丘此是犯等' specifically explains that it should be explained in advance. In the explanation, first raise the question, '我以何故徴責如來應先為說', why do I blame the Tathāgata for having to explain in advance? Because the Tathāgata is able to know and able to speak. '如來正覺知見正道' is able to know. '唯有如來能說十善' is able to speak. Being able to speak of the ten virtues (daśa-kuśala, ten virtuous actions) is a method of stopping evil and doing good. '增上功德' is a method of doing good. These two methods of action, as well as their meaning and reason, are the principle. '是故下結' therefore concludes that the Buddha is able to know and able to speak. I
清先制。第四通中。對前兩難還有兩釋。先對初段將無令生入阿鼻獄而自免過。如王已下對向後難。明為眾生不得先制。前中約就三業釋之。若言如來能說十善是則視生如羅睺羅云何難言將無令生入阿鼻獄牒前問辭。明己口業利益眾生。是故不欲令生入獄。我見一人墮阿鼻下。明己身業久住益物是故不欲令生入獄。我于眾生有大慈下。明己內心慈益眾生是故不欲令生入獄。釋后難中有三複次。前二起化漸次以釋之。后一拂權顯實以釋。前中初明化人次第。如輪王下行法次第。化次第中先喻后合。喻中初言如王國內喻三千界。有納衣者喻佛如來。補衣之人名衲衣者。衣喻眾生。見生造過名衣有孔。制戒防禁名後方補。人言略教以之為衣。一向非是。閤中如來合納衣者。見諸眾生合前見衣。有入阿鼻合衣有孔。即以戒補合上方補。第二行法次第之中先喻后合。喻中明王先說十善。次有惡者墮過漸斷。后諸眾生漸行聖王所說善法。閤中初言我亦如是合前轉王。雖有所說合說十善。不得先下合後惡者隨事漸斷。樂法生下合後自行聖王之法。就后拂權顯實之中先喻后合。如來法僧不可思者。明其三寶實德不思。能說法者及聞法者不可思者。明其佛僧權德不思。說者是佛。聞者所謂六群比丘須題那等。皆是不思解脫菩薩。示為起教
【現代漢語翻譯】 現代漢語譯本： 清先制。第四通中。對於前兩個難題還有兩種解釋。首先針對第一段『將無令生入阿鼻獄而自免過』，如王以下針對向後的難題，闡明爲了眾生不得先行制止。前面內容中，大約就身、口、意三業來解釋。如果說如來說十善，那就是視眾生如羅睺羅（佛陀之子），又怎麼會說『將無令生入阿鼻獄』呢？這是呼應前面的問辭，表明自己口業利益眾生，所以不希望眾生墮入地獄。『我見一人墮阿鼻下』，表明自己身業長久住世利益眾生，所以不希望眾生墮入地獄。『我于眾生有大慈下』，表明自己內心慈悲利益眾生，所以不希望眾生墮入地獄。解釋後面的難題中有三重含義。前兩種是按照教化漸進的次序來解釋，后一種是拂去權宜之說，顯露真實之義來解釋。前面的內容中，首先闡明教化人的次第，如輪王（擁有輪寶的理想統治者）以下闡明行法的次第。教化次第中先用比喻後作總結。比喻中，首先說如國王國內，比喻三千大千世界。有納衣者，比喻佛如來。補衣之人名為衲衣者。衣服比喻眾生。見眾生造過，名為衣有孔。制定戒律防止過失，名為後來才補。有人說略微教導就當做是衣服，這完全不對。總結中，如來對應納衣者，見諸眾生對應前面所說的見衣。有入阿鼻地獄的，對應衣有孔。用戒律來彌補，對應上面所說的補衣。第二，行法次第之中，先用比喻後作總結。比喻中，闡明國王先說十善，其次有作惡的人逐漸斷除惡行，後來眾生逐漸奉行聖王所說的善法。總結中，首先說『我亦如是』，對應前面所說的轉輪王。『雖有所說』，對應說十善。『不得先下』，對應後來作惡的人隨著事情的發生逐漸斷除惡行。『樂法生下』，對應後來自行聖王之法。就後來的拂去權宜之說，顯露真實之義的內容中，先用比喻後作總結。如來法僧不可思議，闡明其三寶（佛、法、僧）真實功德不可思議。能說法者及聞法者不可思議，闡明其佛僧權宜之德不可思議。說法者是佛，聞法者就是六群比丘、須題那（Sudinna）等，都是不可思議解脫菩薩，示現為發起教化。
【English Translation】 English version: Qing Xian Zhi. In the fourth explanation. There are two explanations for the previous two difficulties. First, regarding the initial passage 'Jiang wu ling sheng ru Abi yu er zi mian guo', the section starting with 'Ru Wang' addresses the subsequent difficulty, clarifying that one should not preemptively restrain sentient beings. In the preceding content, the explanation roughly pertains to the three karmas of body, speech, and mind. If it is said that the Tathagata speaks of the ten virtues, then he regards sentient beings as Rahula (Buddha's son), so how could he say 'Jiang wu ling sheng ru Abi yu'? This echoes the previous question, indicating that his speech karma benefits sentient beings, therefore he does not wish for sentient beings to fall into hell. 'I see a person falling into Abi below', indicating that his body karma dwells long in the world benefiting beings, therefore he does not wish for sentient beings to fall into hell. 'I yu zhong sheng you da ci xia', indicating that his inner compassion benefits sentient beings, therefore he does not wish for sentient beings to fall into hell. There are three layers of meaning in explaining the subsequent difficulty. The first two explain in terms of the gradual progression of teaching, and the last explains by brushing aside expedient teachings and revealing the true meaning. In the preceding content, it first clarifies the order of teaching people, as the section starting with 'Ru Lun Wang' explains the order of practicing the Dharma. In the order of teaching, a metaphor is used first, followed by a summary. In the metaphor, it first says 'Ru guo wang guo nei', which is a metaphor for the three thousand great thousand worlds. 'You na yi zhe' is a metaphor for the Buddha Tathagata. The person mending the clothes is called 'Na yi zhe'. The clothes are a metaphor for sentient beings. Seeing sentient beings commit transgressions is called 'Yi you kong'. Establishing precepts to prevent transgressions is called 'Hou fang bu'. Some say that slight instruction is to be regarded as clothing, which is completely incorrect. In the summary, the Tathagata corresponds to 'Na yi zhe', seeing all sentient beings corresponds to the previously mentioned seeing of the clothes. Those who enter Avici hell correspond to the clothes having holes. Using precepts to mend corresponds to the above-mentioned mending of clothes. Second, in the order of practicing the Dharma, a metaphor is used first, followed by a summary. In the metaphor, it clarifies that the king first speaks of the ten virtues, then those who commit evil gradually eliminate evil deeds, and later sentient beings gradually follow the virtuous Dharma spoken by the holy king. In the summary, it first says 'I yi ru shi', corresponding to the previously mentioned Chakravarti king. 'Sui you suo shuo', corresponds to speaking of the ten virtues. 'Bu de xian xia', corresponds to those who later commit evil gradually eliminating evil deeds as things happen. 'Le fa sheng xia', corresponds to later practicing the Dharma of the holy king themselves. Regarding the later content of brushing aside expedient teachings and revealing the true meaning, a metaphor is used first, followed by a summary. The Tathagata, Dharma, and Sangha are inconceivable, clarifying that the true merits of the Three Jewels (Buddha, Dharma, Sangha) are inconceivable. Those who can speak the Dharma and those who hear the Dharma are inconceivable, clarifying that the expedient virtues of the Buddha and Sangha are inconceivable. The speaker is the Buddha, and the listeners are the six groups of monks, Sudinna, etc., all of whom are inconceivable liberated Bodhisattvas, manifesting as initiating teachings.
。不可執此以為定責。是名下結。
上來第三廣釋四相。自下第四釋已總結。菩薩如是開示四相。就人總結。此四菩薩能開之德。故就結之。是名大乘大涅槃中因緣義也。就法別結。涅槃經中說是四相。故就結之。理應具結。解緣在後。故偏結之。餘三略也。上來明其能開之德。自下第二明所開法。于中有三。一就涅槃微妙義中開出般若。二若男子女人作如是言如來無常下。就涅槃中開出法身。三迦葉白佛如佛昔說無所積聚下。就涅槃中開出解脫。前中初明波若四相。假使有人作是言下。結彼四相即大涅槃。上來所辯是能開德。是故結之以屬菩薩。自下四相是所開法。是故結之以屬涅槃。就初段中自正標舉。謂得涅槃釋顯其相正他標舉。我為比丘說常不變。釋顯其相隨問標舉。下釋可知因緣標舉。下釋其相。先舉二乘不解因緣不解深義正明不解。不聞已下彰彼二乘不解所由。由其不聞。不聞伊字。不聞今喻。不聞解脫涅槃波若。成秘密藏。不聞今法。然上文中宣說法身解脫波若成秘密藏。此說解脫涅槃波若。成秘密藏。何故不同。大涅槃中諸德同體皆相整合。互舉皆得。我今已下明佛善解為之開示。就結四相。即涅槃中初問起發。次就譬喻反質問者。不也已下問者正答。自正已下約之顯法。明自正等皆即涅槃故
【現代漢語翻譯】 現代漢語譯本：不可執著於此，認為這是固定的責任。這叫做下結。
上面第三部分廣泛解釋了四相。從下面開始是第四部分，總結以上內容。菩薩這樣開示四相，這是就人來總結。這四位菩薩具有能開示的德行，所以就此總結。這叫做大乘《大涅槃經》中的因緣之義。就法來分別總結，《涅槃經》中說了這四相，所以就此總結。理應全部總結，但因為解釋因緣在後面，所以偏重於總結這部分，其餘三相則略過。上面闡明了能開示的德行，從下面開始是第二部分，闡明所開示的法。其中有三點：第一，從涅槃微妙的意義中開出般若（智慧）；第二，『若男子女人作如是言如來無常』以下，從涅槃中開出法身（佛的真身）；第三，迦葉（佛陀的弟子）問佛：『如佛昔說無所積聚』以下，從涅槃中開出解脫。
前面第一點中，首先闡明般若的四相。『假使有人作是言』以下，總結那四相就是大涅槃。上面所辯論的是能開示的德行，所以總結時歸屬於菩薩。從下面開始的四相是所開示的法，所以總結時歸屬於涅槃。在第一段中，首先是正面標舉，說得到涅槃，然後解釋並顯明它的相狀。他人標舉，『我為比丘說常不變』，解釋並顯明它的相狀。隨著提問標舉，下面的解釋可以理解。因緣標舉，下面的解釋說明它的相狀。先舉出二乘（聲聞乘和緣覺乘）不理解因緣，不理解深刻的意義，正面說明他們不理解。『不聞已下』彰顯那二乘不理解的原因，因為他們沒有聽聞，沒有聽聞伊字（梵文字母），沒有聽聞現在的比喻，沒有聽聞解脫、涅槃、般若，成就秘密藏，沒有聽聞現在的法。然而，上文中宣說法身、解脫、般若成就秘密藏，這裡說解脫、涅槃、般若成就秘密藏，為什麼不同？《大涅槃經》中，各種德行同為一體，相互整合，互相舉例都可以。『我今已下』說明佛善於理解，為他們開示。就總結四相來說，首先是提問引發，然後就譬喻反問提問者。『不也已下』是提問者的正面回答。『自正已下』用它來顯明法，說明自正等都即是涅槃。
【English Translation】 English version: One should not cling to this, considering it a fixed responsibility. This is called the 'lower conclusion'.
The third part above extensively explains the four characteristics. From below begins the fourth part, summarizing the above content. Bodhisattvas thus reveal the four characteristics, which is a summary based on people. These four Bodhisattvas possess the virtue of being able to reveal, so this is the conclusion. This is called the meaning of 'causation' in the Mahayana Nirvana Sutra. Summarizing separately based on the Dharma, the Nirvana Sutra speaks of these four characteristics, so this is the conclusion. It should be a complete conclusion, but because the explanation of causation is later, it focuses on summarizing this part, while the other three characteristics are omitted. The above clarifies the virtue of being able to reveal, and from below begins the second part, clarifying the Dharma that is revealed. There are three points: first, from the subtle meaning of Nirvana, prajna (wisdom) is revealed; second, 'If a man or woman says that the Tathagata is impermanent' and below, the Dharmakaya (the true body of the Buddha) is revealed from Nirvana; third, Kashyapa (a disciple of the Buddha) asked the Buddha: 'As the Buddha said in the past that there is no accumulation' and below, liberation is revealed from Nirvana.
In the first point above, the four characteristics of prajna are first clarified. 'Suppose someone says' and below, it is concluded that those four characteristics are the Great Nirvana. What was debated above is the virtue of being able to reveal, so the conclusion is attributed to the Bodhisattvas. The four characteristics from below are the Dharma that is revealed, so the conclusion is attributed to Nirvana. In the first paragraph, first is the positive statement, saying that Nirvana is attained, and then explaining and clarifying its characteristics. Others state, 'I say to the monks that it is constant and unchanging', explaining and clarifying its characteristics. Following the question, the explanation below can be understood. Causation is stated, and the explanation below explains its characteristics. First, it is pointed out that the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) do not understand causation, do not understand the profound meaning, and it is positively stated that they do not understand. 'Not hearing' and below highlights the reason why those two vehicles do not understand, because they have not heard, have not heard the 'I' character (Sanskrit letter), have not heard the current metaphor, have not heard liberation, Nirvana, and prajna, achieving the secret treasury, and have not heard the current Dharma. However, the above text proclaims that the Dharmakaya, liberation, and prajna achieve the secret treasury, and here it says that liberation, Nirvana, and prajna achieve the secret treasury. Why is it different? In the Great Nirvana Sutra, all virtues are of the same essence, integrated with each other, and examples can be given to each other. 'I now' and below explains that the Buddha is good at understanding and reveals it to them. Regarding the conclusion of the four characteristics, first is the question that initiates, and then the questioner is asked back with a metaphor. 'No' and below is the positive answer of the questioner. 'Self-righteous' and below uses it to clarify the Dharma, explaining that self-righteousness and the like are all Nirvana.
得為一。明法身中初明如來法身體常。如佛言曰我已久渡煩惱海下。拂去跡疑成其常義。前中初先問答辯常。二迦葉領解。三佛述成。就初段中有三問答。初執昔日事盡之無難。佛無常。下佛答之。生死因果是無常法。如來斷盡故名為常。第二迦葉乘言重難。如彼迸鐵熱與赤色滅已無有。如來亦爾。滅已無有。說何為常。下佛答之。所斷煩惱更不重生。故得名常。第三迦葉難破如來不重生義。如鐵冷已還置火中赤色復生。如來若爾。煩惱滅已應還生結。不得為常。佛下轉喻釋成不生顯有常義。如彼燃木滅已有灰更不作木。如來亦爾。煩惱滅已法身常存更不生結。故得為常。就初難中。若有男女假舉問人。作是言下假舉問辭。如來無常是總難也。云何知下廣顯無常。先問后辯辯。中有五。初一複次舉佛昔說有餘之滅。難佛無常。第二複次舉佛昔說無餘之滅難佛無常。次二複次重舉昔日有餘之滅難佛無常。下一複次雙舉有餘無餘二滅難佛無常。初中先舉如來昔言于中。初法。次喻。后合。云何已下約之結難難破無常。第二難中先舉昔說無餘之滅。言離諸有名涅槃者舍相趣寂。三有果報名為諸有。又復二十五有之果亦名諸有。離之名為無餘涅槃。是涅槃中無有諸有。證寂離相。云何已下執昔徴今。次二之中皆先舉昔有餘之滅
【現代漢語翻譯】 現代漢語譯本 得為一。明法身中初明如來法身體常。如佛言曰：『我已久渡煩惱海』下，拂去跡疑，成其常義。前中初先問答辯常。二、迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）領解。三、佛述成。就初段中有三問答。初執昔日事盡之無難，佛無常。下佛答之，生死因果是無常法，如來斷盡故名為常。第二，迦葉乘言重難，『如彼迸鐵熱與赤色滅已無有，如來亦爾，滅已無有，說何為常？』下佛答之，所斷煩惱更不重生，故得名常。第三，迦葉難破如來不重生義，『如鐵冷已還置火中赤色復生，如來若爾，煩惱滅已應還生結，不得為常。』佛下轉喻釋成不生顯有常義，『如彼燃木滅已有灰更不作木，如來亦爾，煩惱滅已法身常存更不生結，故得為常。』就初難中，若有男女假舉問人，作是言下假舉問辭，『如來無常』是總難也。『云何知』下廣顯無常。先問后辯辯。中有五。初一、複次舉佛昔說有餘之滅，難佛無常。第二、複次舉佛昔說無餘之滅難佛無常。次二、複次重舉昔日有餘之滅難佛無常。下一、複次雙舉有餘無餘二滅難佛無常。初中先舉如來昔言于中。初法，次喻，后合。『云何』已下約之結難難破無常。第二難中先舉昔說無餘之滅。言『離諸有名涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）者舍相趣寂』。三有果報名為諸有。又復二十五有之果亦名諸有。離之名為無餘涅槃。是涅槃中無有諸有。證寂離相。『云何』已下執昔徴今。次二之中皆先舉昔有餘之滅。
【English Translation】 English version To become one. Initially clarifying the Dharmakaya (Dharmakaya, the body of the Dharma, representing the ultimate reality in Buddhism) by illuminating the permanence of the Tathagata's (Tathagata, 'Thus Gone One,' an epithet of the Buddha) Dharmakaya. As the Buddha said, 'I have long crossed the sea of afflictions,' dispelling doubts and establishing its meaning of permanence. The initial part involves questions and answers debating permanence. Second, Kasyapa (Kasyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) understands and accepts. Third, the Buddha elaborates and confirms. In the initial section, there are three questions and answers. First, the difficulty of clinging to past events as being exhausted, the impermanence of the Buddha. The Buddha answers, 'The cause and effect of birth and death are impermanent dharmas (dharmas, laws or phenomena), the Tathagata has completely eradicated them, hence it is called permanence.' Second, Kasyapa uses words to reiterate the difficulty, 'Like a piece of iron that is heated and its red color disappears, the Tathagata is also like that, having disappeared, what is said to be permanent?' The Buddha answers, 'The afflictions that have been severed will not be reborn, hence it is called permanence.' Third, Kasyapa challenges and refutes the meaning of the Tathagata not being reborn, 'If the iron cools and is placed back in the fire, the red color reappears, if the Tathagata is like that, then afflictions, once extinguished, should be reborn, and cannot be considered permanent.' The Buddha then uses an analogy to explain the non-rebirth, revealing the meaning of permanence, 'Like a burnt piece of wood that turns to ashes and cannot become wood again, the Tathagata is also like that, afflictions having been extinguished, the Dharmakaya remains permanent and no further afflictions are born, hence it is called permanence.' In the initial challenge, if there are men and women who hypothetically question, making such statements, the hypothetical question is, 'The Tathagata is impermanent,' which is the general challenge. 'How is it known?' below broadly reveals impermanence. First question, then debate. Within the debate, there are five parts. First, again, citing the Buddha's past teachings on the extinction with remainder, challenging the Buddha's impermanence. Second, again, citing the Buddha's past teachings on the extinction without remainder, challenging the Buddha's impermanence. Next, twice, again citing the past extinction with remainder, challenging the Buddha's impermanence. Next, once, again citing both extinction with and without remainder, challenging the Buddha's impermanence. Initially, first citing the Tathagata's past words. First the principle, then the analogy, then the synthesis. 'How?' below uses it to conclude the difficulty, challenging and refuting impermanence. In the second challenge, first citing the past teaching on extinction without remainder. Saying, 'Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is the abandonment of characteristics and the pursuit of tranquility.' The fruit of the three realms is called 'all existences.' Furthermore, the fruit of the twenty-five realms is also called 'all existences.' Separating from them is called Nirvana without remainder. In this Nirvana, there are no existences. Proving tranquility and separation from characteristics. 'How?' below clings to the past to question the present. In the next two, both first cite the past extinction with remainder.
。后約結難。文中可知。第五難中先舉昔偈。云何已下就之結難。前舉偈中如佛言者如來昔因陀驃比丘宣說此偈。彼知僧事。為其慈地比丘尼謗遂入涅槃。有人猶疑不知其人實犯以不。佛為清之。故說此偈。今舉徴佛。于中初偈立喻顯法。隨相論之。假人為鐵。究而窮之。真心為鐵。鐵外之火喻煩惱境。即鐵之熱喻煩惱性。赤色喻于煩惱之相。所觀之理喻之於鍖。觀解如槌。觀理破結說之為打。煩惱不集名為星流。后更不續名散已滅。苦報永亡六道之中更無生處。以是義故莫知所在。得正合。得正解脫亦復如是。總以合之。已渡下別。已渡淫慾諸有淤泥合打星流。散已尋滅為清陀驃。偏言渡淫。得無動處不知所至。合後莫知所在言也。云何為常執昔徴今。下佛答中先呵后釋。呵中若人作如是難。名為邪難。對於向前假問之人而為呵責。迦葉汝亦不應已下兼誡迦葉。釋中初先當問正解。明佛永斷無常之法故得為常。諸佛所師所謂法下。辯明如來證常故常。當問解中釋難不盡。前五句中但釋初二及解第五。第三第四同初難故略而不釋。釋初難中句別有三。一明如來所斷煩惱畢竟永盡。故非無常。言滅煩惱不名物者。不得名為無常之物。何以下釋。先問后解。所斷煩惱永畢竟故。不得名為無常物矣。二是故下結成常義。三是
【現代漢語翻譯】 現代漢語譯本： 後來又用『約結難』來總結。從文中的內容可以得知。在第五個『難』中，首先引用了過去的偈頌。『云何』以下就是針對這個偈頌進行總結和詰難。前面引用的偈頌中，『如佛言者』指的是如來過去作為因陀驃（Indrapyu，比丘名）比丘時宣說的這個偈頌。他了解僧團事務，因為慈悲一位比丘尼被誹謗，於是入涅槃。有人仍然懷疑，不知道那個人是否真的犯了戒。佛陀爲了澄清這件事，所以說了這個偈頌。現在引用這個偈頌來質問佛陀。 其中第一個偈頌是立一個比喻來顯明佛法。如果從表面的現象來討論，可以假設人為鐵。但如果深入探究，真心才是鐵。鐵外面的火比喻煩惱的境界，鐵的熱度比喻煩惱的性質，赤色比喻煩惱的相狀。所觀的真理比喻為『鍖』（一種金屬）。觀想的理解就像錘子，觀想真理破除煩惱的束縛，所以說是『打』。煩惱不再聚集，就像星星流逝一樣。後來不再繼續產生，就叫做『散已滅』。苦報永遠消失，六道輪迴中再也沒有出生的機會。因為這個緣故，所以『莫知所在』（不知道去向）。得到正定，得到真正的解脫也是這樣。總的來說，就是用這個來概括。 『已渡下別』是分別說明。已經渡過淫慾等各種污泥，就像『合打星流，散已尋滅』，成為清凈的因陀驃（Indrapyu）。偏重於說渡過淫慾，達到不動搖的境界，『不知所至』（不知道到達哪裡）。與後面的『莫知所在』相呼應。『云何為常執昔徴今』（為什麼執著於過去來質問現在）？ 下面的佛陀回答中，先是呵斥，然後解釋。呵斥中說，如果有人這樣發難，就叫做『邪難』。這是對於前面假設提問的人進行呵斥。『迦葉汝亦不應已下』是兼帶告誡迦葉（Kasyapa，佛陀弟子名）。解釋中，首先應當提問，得到正確的理解，明白佛陀永遠斷除了無常之法，所以才能成為常。『諸佛所師所謂法下』，辯明如來證得了常，所以才是常。應當提問，得到理解，這樣才能徹底解釋疑問。前面的五句中，只是解釋了第一句和第二句，以及解釋了第五句。第三句和第四句與第一個『難』相同，所以省略而不解釋。解釋第一個『難』中，每一句都有三個方面。一是說明如來所斷的煩惱畢竟永遠斷盡，所以不是無常。『言滅煩惱不名物者』，不能夠被稱作無常之物。『何以下釋』，先提問，然後解釋。所斷的煩惱永遠畢竟斷盡，所以不能夠被稱作無常之物。二是『是故下』，總結成就常的意義。三是……
【English Translation】 English version: Later, it is summarized with 'Yue Jie Nan' (約結難, Difficulty of Summarization). It can be known from the content of the text. In the fifth 'Difficulty', the past Gatha (偈頌, verse) is first cited. 'Yun He' (云何, How) below is the summary and questioning of this Gatha. In the Gatha cited earlier, 'Ru Fo Yan Zhe' (如佛言者, As the Buddha said) refers to the fact that the Tathagata (如來, Thus Come One) recited this Gatha when he was Bhikshu (比丘, monk) Indrapyu (因陀驃, name of a monk) in the past. He understood the affairs of the Sangha (僧團, monastic community). Because of compassion for a Bhikshuni (比丘尼, nun) who was slandered, he entered Nirvana (涅槃, enlightenment). Some people still doubt and do not know whether that person really violated the precepts. The Buddha clarified this matter, so he said this Gatha. Now cite this Gatha to question the Buddha. The first Gatha is to establish a metaphor to reveal the Dharma (佛法, Buddha's teachings). If we discuss it from the surface phenomenon, we can assume that people are iron. But if we delve into it, the true heart is iron. The fire outside the iron is a metaphor for the realm of troubles, the heat of the iron is a metaphor for the nature of troubles, and the red color is a metaphor for the appearance of troubles. The truth observed is a metaphor for 'Chen' (鍖, a kind of metal). The understanding of contemplation is like a hammer, and contemplating the truth breaks the shackles of troubles, so it is said to be 'striking'. Troubles no longer gather, just like stars passing by. Later, if it does not continue to arise, it is called 'San Yi Mie' (散已滅, scattered and extinguished). The suffering retribution disappears forever, and there is no chance of being born in the six realms of reincarnation. For this reason, 'Mo Zhi Suo Zai' (莫知所在, do not know where to go). Obtaining Samadhi (正定, right concentration) and obtaining true liberation are also like this. In general, this is used to summarize. 'Yi Du Xia Bie' (已渡下別, Separately below) is a separate explanation. Having crossed the mud of lust and other things, it is like 'He Da Xing Liu, San Yi Xun Mie' (合打星流，散已尋滅, striking the stars together, scattering and extinguishing immediately), becoming pure Indrapyu. The emphasis is on saying that crossing lust reaches an unshakable state, 'Bu Zhi Suo Zhi' (不知所至, do not know where to arrive). It echoes the following 'Mo Zhi Suo Zai' (莫知所在, do not know where to go). 'Yun He Wei Chang Zhi Xi Zheng Jin' (云何為常執昔徴今, Why cling to the past to question the present)? In the Buddha's answer below, there is first a rebuke, and then an explanation. In the rebuke, it is said that if someone raises such a difficulty, it is called 'Xie Nan' (邪難, evil difficulty). This is a rebuke to the person who hypothetically asked the question earlier. 'Jia Ye Ru Yi Bu Ying Yi Xia' (迦葉汝亦不應已下, Kasyapa, you should not also) is a warning to Kasyapa (迦葉, name of Buddha's disciple). In the explanation, one should first ask questions and get the correct understanding, understand that the Buddha has forever cut off the impermanent Dharma, so he can become permanent. 'Zhu Fo Suo Shi Suo Wei Fa Xia' (諸佛所師所謂法下, What the Buddhas teach is the Dharma), it clarifies that the Tathagata has attained permanence, so it is permanent. One should ask questions and get understanding, so that the questions can be thoroughly explained. In the previous five sentences, only the first and second sentences are explained, as well as the fifth sentence. The third and fourth sentences are the same as the first 'Difficulty', so they are omitted without explanation. In explaining the first 'Difficulty', each sentence has three aspects. One is to explain that the troubles cut off by the Tathagata are completely and forever cut off, so they are not impermanent. 'Yan Mie Fan Nao Bu Ming Wu Zhe' (言滅煩惱不名物者, Those who say that the destruction of troubles is not a thing), cannot be called an impermanent thing. 'He Yi Xia Shi' (何以下釋, What follows is the explanation), first ask a question, and then explain. The troubles that are cut off are forever and completely cut off, so they cannot be called impermanent things. Second, 'Shi Gu Xia' (是故下, Therefore below), summarizes the meaning of achieving permanence. Third is...
句下嘆以顯勝。所謂是此滅煩惱句。煩惱滅故不復驅馳生死往來。故云寂靜。超過凡夫二乘近學。故無有上。釋第二中亦有三句。與前不次。初明如來所斷生死畢竟永盡。故非無常。滅盡諸相無有餘者。謂滅三界生死諸相所斷窮盡。故曰無餘。前言畢竟。此云無餘。言左右耳。二是句鮮白難以顯勝。生死報亡由離惑染。故曰鮮白。前彰寂靜。此云鮮白。亦左右言。三常住下結成常義。常住不退總明常也。所斷生死更不重起。故常不退。下別顯之。是故涅槃名曰常住。明涅槃常。是不退故涅槃常矣。如來亦爾。明法身常。常同涅槃。故云亦爾。釋第五中文別有二。一解前喻明非無常。星流舉偈。謂煩惱者被破煩惱。散已滅等牒舉偈文。謂諸如來煩惱滅已合散已滅不在五趣。合向偈中莫知所在。二是故下結成常義。是佛惑滅不在五趣。故得為常。上來第一當問正解。明斷無常故得為常。自下明佛證常故常。諸佛所師所謂法者舉所證法。如來藏性成德所依故名佛師。是故如來恭敬供養明能證行。是佛師故如來敬養。佛本因中所修諸行內順真性名為恭敬。熏真成德說為供養。以法常故諸佛亦常。證實成德。法性緣起成佛報果。法性常故報佛亦常。第二對中迦葉先難。就佛所釋三句之中偏難后句。難辭有三一就熱滅為難。若煩惱
【現代漢語翻譯】 現代漢語譯本 句下嘆以顯勝。所謂是此滅煩惱句。煩惱滅故不復驅馳生死往來。故云寂靜。超過凡夫二乘近學。故無有上。釋第二中亦有三句。與前不次。初明如來所斷生死畢竟永盡。故非無常。滅盡諸相無有餘者。謂滅三界生死諸相所斷窮盡。故曰無餘。前言畢竟。此云無餘。言左右耳。二是句鮮白難以顯勝。生死報亡由離惑染。故曰鮮白。前彰寂靜。此云鮮白。亦左右言。三常住下結成常義。常住不退總明常也。所斷生死更不重起。故常不退。下別顯之。是故涅槃（Nirvana，寂滅）名曰常住。明涅槃（Nirvana，寂滅）常。是不退故涅槃（Nirvana，寂滅）常矣。如來亦爾。明法身常。常同涅槃（Nirvana，寂滅）。故云亦爾。釋第五中文別有二。一解前喻明非無常。星流舉偈。謂煩惱者被破煩惱。散已滅等牒舉偈文。謂諸如來煩惱滅已合散已滅不在五趣。合向偈中莫知所在。二是故下結成常義。是佛惑滅不在五趣。故得為常。上來第一當問正解。明斷無常故得為常。自下明佛證常故常。諸佛所師所謂法者舉所證法。如來藏性成德所依故名佛師。是故如來恭敬供養明能證行。是佛師故如來敬養。佛本因中所修諸行內順真性名為恭敬。熏真成德說為供養。以法常故諸佛亦常。證實成德。法性緣起成佛報果。法性常故報佛亦常。第二對中迦葉（Kashyapa）先難。就佛所釋三句之中偏難后句。難辭有三一就熱滅為難。若煩惱
【English Translation】 English version The sigh below the sentence highlights the victory. This is the so-called sentence that extinguishes afflictions. Because afflictions are extinguished, one no longer rushes about in the cycle of birth and death. Therefore, it is called 'tranquility.' It surpasses ordinary people and those newly learning in the Two Vehicles (Shravakayana and Pratyekabuddhayana). Therefore, it is 'unsurpassed.' There are also three sentences in the second explanation, which are not in the same order as before. First, it clarifies that the Tathagata's (如來) severed cycle of birth and death is ultimately and eternally exhausted. Therefore, it is not impermanent. All phenomena are extinguished without remainder, meaning the phenomena of birth and death in the Three Realms are severed and exhausted. Therefore, it is called 'without remainder.' The previous statement said 'ultimately,' and this says 'without remainder,' which are similar expressions. The second sentence, 'bright and pure,' is difficult to highlight the victory. The retribution of birth and death ceases due to being free from delusion and defilement. Therefore, it is called 'bright and pure.' The previous statement emphasized tranquility, and this says 'bright and pure,' which are also similar expressions. The third, 'eternal abiding,' concludes the meaning of permanence. 'Eternal abiding' and 'non-retreating' generally clarify permanence. The severed cycle of birth and death does not arise again. Therefore, it is 'eternal' and 'non-retreating.' The following explains it separately. Therefore, Nirvana (涅槃, extinction) is called 'eternal abiding,' clarifying that Nirvana (涅槃, extinction) is permanent. Because it is non-retreating, Nirvana (涅槃, extinction) is permanent. The Tathagata (如來) is also like this, clarifying that the Dharmakaya (法身) is permanent, being the same as Nirvana (涅槃, extinction). Therefore, it is said 'also like this.' There are two separate parts in the explanation of the fifth section. The first explains the previous metaphor, clarifying that it is not impermanent. The verse about the flowing stars is cited. The afflictions are said to be broken and scattered, and then extinguished. The verse is cited, saying that when the Tathagatas' (如來) afflictions are extinguished, they are scattered and extinguished and no longer exist in the five realms of existence. Combining it with the previous verse, their whereabouts are unknown. The second is the conclusion of the meaning of permanence. Because the Buddha's delusions are extinguished and do not exist in the five realms of existence, they are considered permanent. The first part above is the correct explanation of the question, clarifying that severing impermanence leads to permanence. From here onwards, it clarifies that the Buddha's realization of permanence leads to permanence. The teacher of all Buddhas, the so-called Dharma, refers to the Dharma realized. The Tathagatagarbha (如來藏) nature is the basis for the accomplishment of virtues, hence it is called the Buddha's teacher. Therefore, the Tathagata (如來) reveres and makes offerings, clarifying the practice of realization. Because it is the Buddha's teacher, the Tathagata (如來) reveres and makes offerings. The practices cultivated by the Buddha in the causal stage, inwardly conforming to the true nature, are called reverence. Perfuming the true nature and accomplishing virtues is called making offerings. Because the Dharma is permanent, all Buddhas are also permanent, verifying the accomplishment of virtues. The arising of the Dharma nature is the retributive fruit of becoming a Buddha. Because the Dharma nature is permanent, the retributive Buddha is also permanent. In the second comparison, Kashyapa (迦葉) first raises a difficulty, focusing on the last of the three sentences explained by the Buddha. There are three aspects to the difficulty. The first is the difficulty based on the extinction of heat. If afflictions
火滅明佛因亡。斯乃名彼即鐵之熱以之為火。非鐵外火。約喻名法名煩惱火。如來亦滅明佛果滅。是故如來無常住處。結破佛常。二迸鐵下就赤滅為難。先舉前喻。如赤色滅喻佛現起煩惱因滅。赤色喻于煩惱之相。莫知所至喻佛報滅。下約顯法。如來煩惱亦復如是。合赤色滅。滅無所至。還合向前莫知所至。三又如鐵下雙就熱赤二滅設難。又如彼鐵熱與赤色滅已無有。舉喻類法。如來亦下辯法同喻。如來亦爾滅已無常合前赤滅。煩惱火滅便入涅槃即是無常。合前熱滅。下佛答之。以不重生釋成常義。于中初先簡凡異聖。所言鐵者名諸凡夫。推喻屬凡。何故須推。世間之鐵冷熱不恒。佛前取其少分為喻。懼人取其數冷數熱難佛無常。故今推彼數冷數熱不恒之鐵以同凡夫。凡夫之人雖滅煩惱。滅已復生。故名無常。釋凡同喻。如來不下辯聖異凡。以不重生故得名常。第三對中迦葉初先難破如來不重生義。如鐵滅已還置火中赤色復生。辯喻類法。如來若爾應還生結。徴佛同喻。下佛轉喻釋不重產生前常義。于中初先呵其難辭明非無常。何以故下明佛是常。先問后辯。如來是常總立常義。下廣釋成。于中初明自結永斷故得為常。無量生下能斷他結故得為常。自中初先轉喻顯常。如鐵已下復喻解難。前中初喻次合後喻。此則是其
【現代漢語翻譯】 現代漢語譯本 『火滅明佛因亡』，這是因為鐵的熱度消失，就像用鐵來加熱使其發紅的火一樣。並非鐵之外有火。這是用比喻來說明法，即煩惱之火。如來（Tathagata，佛陀的稱號）的寂滅，也如同佛果的寂滅。因此，如來沒有永恒不變的居所，以此來否定佛的常住不變。 第二，從鐵冷卻變回赤色來設定難題。首先提出之前的比喻，就像赤色消失比喻佛陀顯現的煩惱之因滅除，赤色比喻煩惱的表象，不知去向比喻佛陀的報身寂滅。下面用佛法來顯明，如來的煩惱也是如此，與赤色消失相合，寂滅而無所去，與之前的『不知去向』相合。 第三，又如鐵冷卻變回熱和赤色兩種狀態來設定難題。又如那塊鐵，熱度和赤色都消失了，這是舉比喻來類比佛法。『如來亦下』，辯明佛法與比喻相同。如來也是這樣，寂滅之後不再常住，與之前的赤色消失相合。煩惱之火熄滅便進入涅槃（Nirvana，解脫），這就是無常，與之前的熱度消失相合。 下面佛陀回答，用不再重生的道理來解釋常住的意義。其中首先區分凡夫與聖人。『所言鐵者名諸凡夫』，用比喻來說明凡夫。為什麼需要說明？因為世間的鐵，冷熱變化不定。佛陀之前只取其少部分來做比喻，是擔心有人用鐵的多次冷卻和加熱來為難佛陀的無常。所以現在說明那塊多次冷卻和加熱、冷熱變化不定的鐵，與凡夫相同。凡夫之人雖然滅除了煩惱，但滅除之後還會再生，所以稱為無常。這是解釋凡夫與比喻的相同之處。 『如來不下』，辯明聖人與凡夫的不同，因為不再重生，所以可以稱為常住。第三，迦葉（Kasyapa，佛陀的弟子）首先提出難題，否定如來不再重生的道理。就像鐵冷卻之後，再放到火中，赤色又會重新出現。辯明比喻與佛法類似。『如來若爾應還生結』，質疑佛陀與比喻相同。 下面佛陀轉換比喻，解釋不再重生，從而成就常住的意義。其中首先呵斥他的難題，說明並非無常。『何以故下』，說明佛陀是常住。先提問后辯論。如來是常住，總的來說是常住的意義。下面廣泛地解釋成就常住的意義。其中首先說明自己煩惱的結永斷，所以可以稱為常住。『無量生下』，能夠斷除他人煩惱的結，所以可以稱為常住。『自中初先轉喻顯常』，如鐵已下，再次用比喻來解釋難題。前中初喻，其次是合喻。這便是其中的道理。
【English Translation】 English version 'The extinguishing of the fire signifies the cessation of the Buddha's cause.' This is because the heat of the iron disappears, just like the fire that heats the iron to make it red. It is not a fire external to the iron. This is using a metaphor to explain the Dharma, namely the fire of afflictions. The extinction of the Tathagata (the title of the Buddha) is also like the extinction of the fruit of Buddhahood. Therefore, the Tathagata has no permanent abode, thereby negating the permanence of the Buddha. Secondly, a difficulty is posed from the iron cooling back to red. First, the previous metaphor is presented, just as the disappearance of the red color is a metaphor for the extinction of the cause of the Buddha's manifested afflictions. The red color is a metaphor for the appearance of afflictions, and not knowing where it goes is a metaphor for the extinction of the Buddha's reward body. Below, the Dharma is revealed. The Tathagata's afflictions are also like this, corresponding to the disappearance of the red color, extinction without going anywhere, corresponding to the previous 'not knowing where it goes'. Thirdly, another difficulty is posed from the iron cooling back to heat and red. Just like that iron, both heat and red color have disappeared. This is using a metaphor to analogize the Dharma. 'As the Tathagata also...' clarifies that the Dharma is the same as the metaphor. The Tathagata is also like this, having ceased and no longer abiding permanently, corresponding to the previous disappearance of red. The fire of afflictions is extinguished and enters Nirvana (liberation), which is impermanence, corresponding to the previous disappearance of heat. Below, the Buddha answers, explaining the meaning of permanence with the principle of no rebirth. Among them, first distinguish between ordinary people and sages. 'What is said of iron refers to ordinary people,' using a metaphor to explain ordinary people. Why is it necessary to explain? Because the iron in the world changes in cold and heat. The Buddha previously only took a small part of it as a metaphor, fearing that people would use the iron's multiple cooling and heating to make it difficult for the Buddha's impermanence. Therefore, it is now explained that the iron that has been cooled and heated many times and changes in cold and heat is the same as ordinary people. Ordinary people, although they have extinguished afflictions, will be reborn after extinction, so it is called impermanence. This is explaining the similarity between ordinary people and the metaphor. 'As the Tathagata does not...' clarifies the difference between sages and ordinary people, because there is no rebirth, so it can be called permanence. Thirdly, Kasyapa (the Buddha's disciple) first raises a difficulty, denying the principle of the Tathagata's no rebirth. Just like after the iron cools, it is put back into the fire, and the red color will reappear. Clarify that the metaphor is similar to the Dharma. 'If the Tathagata is like this, he should also be reborn with knots,' questioning that the Buddha is the same as the metaphor. Below, the Buddha transforms the metaphor, explaining no rebirth, thereby achieving the meaning of permanence. Among them, first rebuke his difficulty, explaining that it is not impermanent. 'Why is it below...' explains that the Buddha is permanent. First ask and then argue. The Tathagata is permanent, generally speaking, it is the meaning of permanence. Below, widely explain the achievement of permanence. Among them, first explain that one's own knots of afflictions are permanently cut off, so it can be called permanence. 'Below countless lives...' can cut off the knots of others' afflictions, so it can be called permanence. 'From the beginning of oneself, first transform the metaphor to show permanence,' like iron and below, use the metaphor again to explain the difficulty. The first metaphor in the front, and then the combined metaphor. This is the principle in it.
說后喻也。彼彼燃木滅已有灰。立喻顯法。燃木有灰喻有常體。灰不為木喻結不生故得為常。煩惱滅已便有涅槃。約喻顯法。謂有真實常樂涅槃。如彼灰矣。為牢其義故。壞衣下更以多喻顯成常義。下復就彼燒鐵之喻釋去其難。如鐵冷已可使還熱辯喻異法。良以彼鐵少分似法。故前為喻。非為全同。故今彰異。如來不爾。彰法異喻。如來不爾總明其異。斷煩惱等別明其異。斷煩惱已畢竟清涼。已生惑亡煩惱熾火更不復生。當結不起。斷他結中。初明無量眾生如鐵冷而復熱。我以慧下明己能滅。如火燒木永更不生。上來第一問答廣明如來身常。善哉已下第二領解佛言已下第三述成。于中初喻。聖王喻佛。素在後宮喻在閻浮。或時遊觀在後園者喻佛息化入大涅槃。王雖不在諸婇女中喻佛不在眾生化中。亦不得言聖王命終喻佛常存。次合顯法。如來亦爾。合前聖王素在後宮。雖不現於閻浮提界。超合不在諸婇女中。入涅槃者合游後園。不名無常合不命終。下重顯之。出無量惱明其所離。入涅槃等彰其所得。于中初明得涅槃樂。游諸覺下得菩提樂。上來明佛法身體常。自下第二拂去跡疑。化跡濫真。故須拂遣。于中初先拂去形跡。二迦葉復言如來云何名常住下拂去言跡。拂形跡中迦葉先問。如佛言曰我已久渡煩惱大海。牒佛前
【現代漢語翻譯】 現代漢語譯本： 這是用燃燒后的木頭變成灰燼來比喻。用比喻來闡明佛法。燃燒的木頭變成灰燼，比喻存在永恒不變的本體。灰燼不會再變回木頭，比喻煩惱不再產生，因此可以被認為是永恒的。煩惱滅盡后，就會有涅槃。這是用比喻來闡明佛法，說明存在真實、永恒快樂的涅槃，就像那灰燼一樣。爲了鞏固這個道理，用破舊的衣服等更多的比喻來闡明和成就常義。下面又用燒鐵的比喻來解釋消除這個疑問。就像鐵冷卻後可以再次加熱一樣，這是爲了區分比喻和佛法之間的不同。因為那鐵只有少部分像佛法，所以之前才用它來做比喻，並非完全相同。因此現在要彰顯它們的差異。如來不是這樣的，彰顯佛法與比喻的不同。『如來不是這樣的』，總的說明它們的差異。『斷煩惱等』，分別說明它們的差異。斷除煩惱后，最終會得到清涼。已經產生的迷惑消失，煩惱的熾熱火焰不再重新燃起，當煩惱不再生起。在斷除其他煩惱中，首先說明無量眾生就像鐵冷卻後又被加熱一樣。『我以慧下』，說明自己能夠滅除煩惱，就像火燒木頭后永遠不再生長一樣。上面第一個問答廣泛地說明了如來法身的永恒。『善哉已下』是第二個領悟理解，『佛言已下』是第三個陳述成就。其中第一個比喻，聖王比喻佛陀。『素在後宮』比喻佛陀在閻浮提（Jambudvipa，指我們所居住的這個世界）。『或時遊觀在後園者』比喻佛陀停止教化進入大涅槃。『王雖不在諸婇女中』比喻佛陀不在眾生的教化之中。『亦不得言聖王命終』比喻佛陀常存。接下來是結合比喻來闡明佛法。『如來亦爾』，結合前面的聖王平時住在後宮。『雖不現於閻浮提界』，超越結合不在眾多妃嬪之中。『入涅槃者』，結合遊玩後花園。『不名無常』，結合沒有死亡。下面再次闡明，『出無量惱』說明他所脫離的。『入涅槃等』彰顯他所得到的。其中首先說明得到涅槃的快樂，『游諸覺下』得到菩提的快樂。上面說明佛陀的法身是永恒的。從下面開始，消除對於佛陀示現事蹟的疑惑。佛陀的示現事蹟容易與真實混淆，所以需要消除。其中首先消除佛陀的形跡。『二迦葉復言如來云何名常住下』，消除佛陀的言語事蹟。在消除佛陀的形跡中，迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）首先提問。『如佛言曰我已久渡煩惱大海』，引用佛陀之前所說的話
【English Translation】 English version: This uses the analogy of burned wood turning into ashes. It uses the analogy to clarify the Dharma. The burning wood turning into ashes is analogous to the existence of a constant and unchanging essence. The ashes not turning back into wood is analogous to afflictions not arising again, therefore it can be considered eternal. After afflictions are extinguished, there will be Nirvana. This uses the analogy to clarify the Dharma, explaining that there exists a real, eternally joyful Nirvana, just like those ashes. To strengthen this principle, it uses more analogies such as worn-out clothes to clarify and accomplish the meaning of permanence. Below, it uses the analogy of burning iron to explain and eliminate this doubt. Just like iron can be heated again after it has cooled down, this is to distinguish the difference between analogy and Dharma. Because only a small part of that iron is like the Dharma, it was used as an analogy before, not being completely the same. Therefore, it is now necessary to highlight their differences. The Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) is not like this, highlighting the difference between the Dharma and the analogy. 'The Tathagata is not like this', generally explaining their differences. 'Cutting off afflictions, etc.', separately explaining their differences. After cutting off afflictions, one will eventually attain coolness. The delusions that have already arisen disappear, and the fiery flames of affliction will no longer arise again, when afflictions no longer arise. In cutting off other afflictions, it first explains that countless sentient beings are like iron that is heated again after it has cooled down. 'I with wisdom below', explains that I am able to extinguish afflictions, just like fire burns wood and it never grows again. The first question and answer above extensively explains the eternal Dharmakaya (Dharmakaya, the body of the Dharma, the ultimate nature of reality) of the Tathagata. 'Well said below' is the second understanding and comprehension, 'The Buddha said below' is the third statement of accomplishment. Among them, the first analogy, the Holy King is analogous to the Buddha. 'Usually in the inner palace' is analogous to the Buddha being in Jambudvipa (Jambudvipa, refers to the world we live in). 'Sometimes visiting and viewing in the back garden' is analogous to the Buddha ceasing to teach and entering the Great Nirvana. 'Although the king is not among the concubines' is analogous to the Buddha not being in the teachings of sentient beings. 'It cannot be said that the Holy King has died' is analogous to the Buddha being eternally present. Next is combining the analogy to clarify the Dharma. 'The Tathagata is also like this', combining the previous Holy King usually living in the inner palace. 'Although not appearing in the realm of Jambudvipa', transcending and combining not being among the many concubines. 'Entering Nirvana' is combining playing in the back garden. 'Not called impermanent' is combining not dying. Below, it is explained again, 'Exiting countless troubles' explains what he has escaped from. 'Entering Nirvana, etc.' highlights what he has obtained. Among them, it first explains obtaining the joy of Nirvana, 'Wandering among the perceptions below' obtaining the joy of Bodhi (Bodhi, enlightenment). The above explains that the Dharmakaya of the Buddha is eternal. From below, eliminate the doubts about the traces of the Buddha's manifestations. The traces of the Buddha's manifestations are easily confused with the truth, so they need to be eliminated. Among them, first eliminate the traces of the Buddha's form. 'The two Kasyapas (Kasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) again said, how is the Tathagata called permanent below', eliminating the traces of the Buddha's words. In eliminating the traces of the Buddha's form, Kasyapa first asks. 'As the Buddha said, I have long crossed the ocean of afflictions', quoting what the Buddha said before.
言名前出於無量煩惱為久渡也。若佛已下執跡為難。若佛已渡何緣復共邪輪陀羅舉實徴跡。以是因緣當知未渡執跡疑實。唯愿已下請佛釋通。下佛答之。先呵難辭。能建下釋。釋意如何。明昔納妃生子之事。是大涅槃所起德用。非實煩惱。釋相如何。泛舉涅槃所起德用類以釋之。大般涅槃能建大義總舉類答。義猶用也。建猶起也。大般涅槃能起大用。用相非一。名建大義。下廣辯之。于中初先敕聽勸說誡莫生疑。下為說之。文別有四。一舉菩薩住大涅槃能建大義仰愿如來。二我已久住是涅槃下。正就如來明建大義。三若有菩薩安住已下結前第一。四以是緣下就前第二結答上問。初中有二。一明所菩薩證實起犯。二菩薩所可示現已下以下況上明佛無慾。前中合有八複次文。初七別論。后一總結。道言菩薩住涅槃者。于大涅槃隨分克證。故名為住。所住涅槃性是緣起作用之法。是故入中無心現化。三昧法力自然能現無障礙化。如如意珠無心分別自然能雨一切寶物。下舉菩薩類佛可知。第二明佛能建義中。初明如來住大涅槃種種現化。於此三千大千界下廣顯化相。以是故下結用歸體。廣顯化中初明如來閻浮現化。次類余方及三千界。下舉二十五有之義指首楞嚴。何者是其二十五有。如下文說。欲界十四。謂四惡趣四天下人及
【現代漢語翻譯】 現代漢語譯本： 『言名前出於無量煩惱為久渡也』，這是因為你認為我過去有無量的煩惱，所以才說我已經很久以前就得渡了。『若佛已下執跡為難』，如果你認為佛執著於過去的行跡，那就會覺得很難理解。『若佛已渡何緣復共邪輪陀羅舉實徴跡』，如果佛已經得渡，為什麼還要和邪輪陀羅（外道名）一起舉出真實的證據來證明呢？『以是因緣當知未渡執跡疑實』，因為這個緣故，應當知道你認為我沒有得渡，並且執著於過去的行跡，懷疑那些是真實的。『唯愿已下請佛釋通』，希望佛能夠解釋清楚這些疑問。下面是佛的回答，先是駁斥了你的疑問，然後解釋說：『能建下釋』，解釋的意義是什麼呢？說明過去納妃生子的事情，是大涅槃（佛教最高境界）所產生的德用，不是真實的煩惱。解釋的相狀是什麼呢？廣泛地舉出涅槃所產生的德用，用類似的事例來解釋。『大般涅槃能建大義總舉類答』，大般涅槃能夠建立偉大的意義，總括各種事例來回答。『義猶用也，建猶起也』，義就是用，建就是起。『大般涅槃能起大用，用相非一，名建大義』，大般涅槃能夠產生偉大的作用，作用的相狀不是單一的，所以叫做建立偉大的意義。下面會詳細地辯論這些。其中首先是告誡聽眾，勸說他們不要產生懷疑。下面是為他們解說，文句可以分為四個部分。第一部分是舉出菩薩安住于大涅槃，能夠建立偉大的意義，仰望如來。第二部分是『我已久住是涅槃下』，正是就如來安住于大涅槃，說明建立偉大的意義。第三部分是『若有菩薩安住已下』，總結前面的第一部分。第四部分是『以是緣下』，就前面的第二部分，總結回答上面的問題。第一部分中有兩個部分。第一部分是說明菩薩證實了涅槃，然後示現起惑造業。第二部分是『菩薩所可示現已下』，用菩薩的情況來比況佛，說明佛沒有慾望。前面的部分中總共有八個『複次』的文句。前面七個是分別論述，最後一個是總結。說道『言菩薩住涅槃者』，菩薩對於大涅槃，隨分隨力地證悟，所以叫做安住。所安住的涅槃，其性質是緣起的作用之法，因此進入其中，無心而現化。三昧（佛教禪定）的法力自然能夠顯現，沒有障礙地變化。就像如意珠一樣，沒有分別心，自然能夠降下一切寶物。下面舉出菩薩的情況，類比佛的情況，就可以明白了。第二部分說明佛能夠建立偉大的意義，首先說明如來安住于大涅槃，種種地示現變化。『於此三千大千界下廣顯化相』，在這裡廣泛地顯現變化的相狀。『以是故下結用歸體』，因此總結作用歸於本體。廣泛地顯現變化中，首先說明如來在閻浮提（地球）示現變化。其次類比其他地方以及三千大千世界。下面舉出二十五有的意義，指向《首楞嚴經》。什麼是二十五有呢？如下文所說。欲界有十四種，就是四惡趣（地獄、餓鬼、畜生、阿修羅），四天下（四大部洲）的人，以及……
【English Translation】 English version: '言名前出於無量煩惱為久渡也' (Yan ming qian chu yu wuliang fannao wei jiu du ye): This is because you think I had limitless afflictions in the past, so you say I attained liberation long ago. '若佛已下執跡為難' (Ruo fo yi xia zhi ji wei nan): If you think the Buddha clings to past traces, then it will be difficult to understand. '若佛已渡何緣復共邪輪陀羅舉實徴跡' (Ruo fo yi du he yuan fu gong xie lun tuo luo ju shi zheng ji): If the Buddha has already attained liberation, why would he join the heretic Syavardhana (name of a heretic) in presenting real evidence to prove it? '以是因緣當知未渡執跡疑實' (Yi shi yinyuan dangzhi wei du zhi ji yi shi): Because of this reason, you should know that you think I have not attained liberation, and that I cling to past traces, doubting that they are real. '唯愿已下請佛釋通' (Wei yuan yi xia qing fo shi tong): I hope the Buddha can explain these doubts clearly. Below is the Buddha's answer, first refuting your doubts, and then explaining: '能建下釋' (Neng jian xia shi): What is the meaning of the explanation? It explains that the past events of taking consorts and having children are the virtues arising from the Great Nirvana (highest state in Buddhism), not real afflictions. What is the appearance of the explanation? It broadly cites the virtues arising from Nirvana, using similar examples to explain. '大般涅槃能建大義總舉類答' (Da ban niepan neng jian da yi zong ju lei da): The Great Nirvana can establish great meaning, summarizing various examples to answer. '義猶用也，建猶起也' (Yi you yong ye, jian you qi ye): Meaning is like function, establishing is like arising. '大般涅槃能起大用，用相非一，名建大義' (Da ban niepan neng qi da yong, yong xiang fei yi, ming jian da yi): The Great Nirvana can produce great functions, and the appearance of the functions is not singular, so it is called establishing great meaning. Below, these will be debated in detail. Among them, first is to admonish the listeners, persuading them not to have doubts. Below is explaining it for them, and the sentences can be divided into four parts. The first part is to cite the Bodhisattva abiding in the Great Nirvana, who can establish great meaning, looking up to the Tathagata. The second part is '我已久住是涅槃下' (Wo yi jiu zhu shi niepan xia): It is precisely about the Tathagata abiding in the Great Nirvana, explaining the establishment of great meaning. The third part is '若有菩薩安住已下' (Ruo you pusa anzhu yi xia): Summarizing the first part above. The fourth part is '以是緣下' (Yi shi yuan xia): Based on the second part above, summarizing the answer to the above question. There are two parts in the first part. The first part is to explain that the Bodhisattva confirms Nirvana, and then demonstrates arising delusion and creating karma. The second part is '菩薩所可示現已下' (Pusa suo ke shixian yi xia): Using the situation of the Bodhisattva to compare the Buddha, explaining that the Buddha has no desires. There are a total of eight '複次' (fu ci - moreover) sentences in the previous part. The first seven are discussed separately, and the last one is a summary. It says '言菩薩住涅槃者' (Yan pusa zhu niepan zhe): Bodhisattvas, regarding the Great Nirvana, realize it according to their capacity, so it is called abiding. The nature of the Nirvana in which they abide is the Dharma of arising function, so entering into it, they manifest transformations without intention. The power of Samadhi (Buddhist meditation) naturally manifests without obstruction. Just like a wish-fulfilling jewel, without discrimination, it can naturally rain down all treasures. Below, citing the situation of the Bodhisattva, comparing it to the Buddha, it can be understood. The second part explains that the Buddha can establish great meaning, first explaining that the Tathagata abides in the Great Nirvana, manifesting various transformations. '於此三千大千界下廣顯化相' (Yu ci sanqian daqian shijie xia guang xian hua xiang): Here, the appearances of transformations are widely manifested. '以是故下結用歸體' (Yi shi gu xia jie yong gui ti): Therefore, summarizing the function returning to the essence. In the wide manifestation of transformations, first explaining that the Tathagata manifests transformations in Jambudvipa (Earth). Secondly, comparing it to other places and the three thousand great thousand worlds. Below, citing the meaning of the twenty-five existences, pointing to the Surangama Sutra. What are the twenty-five existences? As said in the following text. There are fourteen kinds in the desire realm, which are the four evil destinies (hell, hungry ghosts, animals, asuras), the people of the four continents (four major continents), and...
六慾天。色界有七。謂四禪處中間梵王無想凈居。無色有四。謂四空處。通前合為二十五有。何因舉此指首楞嚴。明佛二十五有之中斯皆現化。不能具列。故指彼經。第三重結菩薩可知。以是緣下就前第二結答上問。以是如來住大涅槃起種種化。示現納妃生子因緣。故汝不應言羅睺羅實是佛子。何以下釋。久離煩惱常不變故。上來第一拂去形跡。自下第二拂去言跡。于中先拂盡滅言跡。迦葉復言我今定知如來世尊無所秘下。拂去昔日無常言跡。前中有三。一拂去滅跡明佛善有。二迦葉領解。三如來述可。前中迦葉先問起發。后佛答之。問中如來云何名常。呵佛說常。如佛言下難破佛常。如燈滅已無有方所。舉佛昔言。如來亦爾滅無所有。推佛同喻。滅已無有說何為常。此難同上何勞更為。前者難佛。如來對問直解佛常。昔言未遣故此重問。又復向前難佛非常。佛答明常。迦葉是中難佛非有。佛答明有。與前意別。故復問之。下佛答中先明如來是有非無。言燈滅者是羅漢下。推滅屬小釋會昔言。前中有二。一明如來常而是有。二雖不俱下辯明如來有而是常。前中先呵。汝不應言燈滅無有如來亦爾。下為辯釋。釋中先喻。次合顯法。下問迦葉。迦葉后答。喻中兩句。第一依真起惑之喻。男女喻于起惑之人依真起惑。名燃燈
時。如來藏性為妄所依。說與燈爐。真隨妄轉。隨妄廣狹故云大小。無明遍覆名滿中油。依無明地生於四住。妄分別心如油起明。本存末隨。故言油在其明猶存。二若油盡下是其滅惑顯真之喻。若油盡已明亦俱盡。是滅惑喻。斷無明地名油盡亡。四住隨亡名明俱盡。顯真之喻。文中略無。若具應言明雖滅盡燈爐猶存。喻中雖無。閤中具有。下次合之。起惑之喻今略不合。但合滅惑顯真之喻。其明滅者喻煩惱滅。合滅惑喻。文少不足。若具應言其油盡者喻無明滅。但昔教中唯說燈滅。不說油滅。故略不合。明雖滅下合顯真喻。明雖滅盡燈爐猶在。舉喻顯法。如來亦爾煩惱雖滅法身常存。辯法同喻。法身常存寧同燈滅一向是無。反問反答文顯可知。雖不俱下明有是常。迦葉初先執喻同法難佛無常。下佛答之。簡法異喻明佛是常。先呵難詞。下為辯釋。釋中初明法身體常。一切法下明佛報常。前中初言如世間器如來世尊無上法器。約喻顯法。如來法身本為妄依。容受妄想。故名法器。是故前以燈爐為譬。而器無常非如來也。辯法異喻。異故是常。明報常中一切法中涅槃法常。舉本顯末。所謂性凈涅槃法常。如來體之名為常者。名為報常。自下第二推滅屬小釋會昔言。彰昔所說燈滅涅槃是小非大。于中有四。一明羅漢所得涅槃
同於燈滅。第二舉彼阿那含人有障未盡顯羅漢滅。三因言即釋。阿那含人為不還義。第四舉彼阿含有還顯前不還。初言燈滅。即是羅漢所證涅槃。正會昔言以滅貪等釋成滅義。第二段中阿那含者名曰有貪。以有貪故不同燈滅。舉有顯滅。阿那含人上二界中貪癡慢在。貪過重故所以偏說。是故我下對有彰滅。是阿那含有貪未盡。羅漢斷故。我昔說之同於燈滅。說小隱大故云覆相。非大涅槃同於燈滅彰滅分齊。第三段中有三複次。解阿那含為不還義。于中初二就處辯釋。非數數來。就欲界釋。于欲界中不數數來。故名不還。又不還來二十五有。通就色界無色界釋。阿那含人于彼二十五有之中。隨所生處更不重生。故名不還。下一複次就報以釋。更不受于臭蟲身等。故名不還。第四段中兩番舉彼那含有還。顯前不還。此名須陀斯陀含人以為那含。若更受身名為那含。不受身者名阿那含。顯向後句有去來者名為那含。無去來者名阿那含。顯前兩句。
上來第一拂去滅跡明佛。善有自下第二迦葉領解。領解如來無秘藏義說滅彰小。論有顯大。故無秘藏。于中初明如來無藏。何以下釋。如來昔日說小隱大故有密語。心無吝惜故無秘藏。如幻已下舉世秘藏彰佛不同。下佛述贊。善哉贊也。如來無藏是述可也。何以下釋。有九復
【現代漢語翻譯】 現代漢語譯本：如同燈熄滅一樣。第二，舉出那些阿那含（Anāgāmin，不還者）還有未斷盡的障礙，顯現阿羅漢（Arhat，應供）的寂滅。第三，因為言語而立即解釋。阿那含意味著不再返回。第四，舉出那些阿那含有返回，來顯現前面的不返回。最初說燈熄滅，就是阿羅漢所證悟的涅槃（Nirvana，寂滅）。正確地理解過去所說的，用斷滅貪婪等來解釋成就寂滅的意義。第二段中，阿那含被稱為有貪。因為有貪婪，所以不同於燈的熄滅。舉出有來顯示寂滅。阿那含在上二界中，貪婪、愚癡、傲慢仍然存在。因為貪婪過於嚴重，所以特別說明。因此，我在下面針對有來彰顯寂滅。這些阿那含的貪婪還沒有斷盡，阿羅漢已經斷盡了。我過去所說的如同燈熄滅，是說小而隱藏大，所以說是遮覆了真相。不是說大涅槃也如同燈熄滅一樣，彰顯了寂滅的差別。第三段中有三重解釋。解釋阿那含為不還的意義。其中最初兩種是就處所來辨別解釋。不是一次又一次地來。就欲界來解釋，在欲界中不再一次又一次地來，所以叫做不還。又不再返回二十五有（二十五種存在狀態），普遍地就無來解釋。阿那含在那些二十五有之中，無論生在何處，都不會再次重生，所以叫做不還。下面一種是就果報來解釋。不再承受臭蟲等身體，所以叫做不還。第四段中，兩次舉出那些阿含有返回，來顯現前面的不還。這裡稱呼須陀洹（Srotāpanna，入流者）、斯陀含（Sakadāgāmin，一來者）為阿那含。如果再次受身，就叫做阿那含。不受身的人，叫做阿那含。顯示向後一句，有去來的人叫做阿那含，沒有去來的人叫做阿那含。顯示前面的兩句話。 上面第一部分拂去寂滅的痕跡，闡明佛陀的真意。從善有開始是第二部分，迦葉（Kāśyapa，飲光）領悟理解。領悟理解如來沒有秘密隱藏的意義，說寂滅是彰顯小乘，論有是彰顯大乘，所以沒有秘密隱藏。其中首先闡明如來沒有隱藏。為什麼下面要解釋呢？如來過去說小而隱藏大，所以有秘密的語言，心中沒有吝惜，所以沒有秘密隱藏。如幻以下，舉出世間的秘密隱藏，來彰顯佛陀的不同。下面佛陀述說讚歎。善哉是讚歎。如來沒有隱藏是述說認可。為什麼下面要解釋呢？有九重解釋。
【English Translation】 English version: It is the same as a lamp extinguished. Secondly, it cites those Anāgāmins (non-returners) who still have obstacles not yet exhausted, revealing the extinction of Arhats (worthy ones). Thirdly, it explains immediately because of the words. Anāgāmin means non-returning. Fourthly, it cites those Anāgāmins who still return, to reveal the preceding non-returning. Initially, saying the lamp is extinguished is the Nirvana (extinction) attained by Arhats. Correctly understanding what was said in the past, using the extinction of greed, etc., to explain the meaning of achieving extinction. In the second paragraph, Anāgāmin is called having greed. Because of having greed, it is different from the lamp being extinguished. Citing having to reveal extinction. In the upper two realms, greed, ignorance, and arrogance still exist in Anāgāmins. Because greed is too heavy, it is specifically explained. Therefore, I below highlight extinction in contrast to having. These Anāgāmins have not exhausted their greed, but Arhats have cut it off. What I said in the past, 'like a lamp extinguished,' is saying the small hides the large, so it is said to be covering up the truth. It is not saying that great Nirvana is also like a lamp extinguished, revealing the distinction of extinction. In the third paragraph, there are three further explanations. Explaining Anāgāmin as the meaning of non-returning. Among them, the first two are to distinguish and explain based on location. Not coming again and again. Explaining based on the desire realm, not coming again and again in the desire realm, so it is called non-returning. Also, not returning to the twenty-five existences, universally explaining based on non-existence. Among those twenty-five existences, Anāgāmins, no matter where they are born, will not be reborn again, so it is called non-returning. The following one is to explain based on retribution. No longer receiving bodies like stink bugs, so it is called non-returning. In the fourth paragraph, those who still return are cited twice to reveal the preceding non-returning. Here, Srotāpanna (stream-enterer) and Sakadāgāmin (once-returner) are called Anāgāmin. If they receive a body again, they are called Anāgāmin. Those who do not receive a body are called Anāgāmin. Showing the latter sentence, those who have coming and going are called Anāgāmin, those who have no coming and going are called Anāgāmin. Showing the preceding two sentences. The first part above brushes away the traces of extinction, clarifying the true meaning of the Buddha. Starting from 'good existence' is the second part, Kāśyapa (one who drinks light) comprehends and understands. Comprehending and understanding the meaning that the Tathagata (thus-gone one) has no secret hiding, saying extinction is revealing the small vehicle, discussing existence is revealing the great vehicle, so there is no secret hiding. Among them, it first clarifies that the Tathagata has no hiding. Why explain below? The Tathagata said in the past that the small hides the large, so there are secret words, but there is no stinginess in the heart, so there is no secret hiding. From 'like illusion' below, it cites the secret hiding of the world to reveal the difference of the Buddha. Below, the Buddha narrates praise. 'Good indeed' is praise. 'The Tathagata has no hiding' is narration and approval. Why explain below? There are nine levels of explanation.
次。一明如來言無隱覆故無秘藏。二心無慳吝故無秘藏。三法無缺少故無秘藏。四無所貪惜故無秘藏。五慈愛深重故無秘藏。六惡根永盡故無秘藏。七言無過失故無秘藏。八量化以宜故無秘藏。九法雨等潤故無秘藏。初複次中先喻次合。下約愚智以辯是非。次二之中皆先立喻。后明佛無。第四門中先立藏喻。后明不同。如來不爾總明不同。不負世下別明不同。不負世者對前負債以顯不同。佛本發心不欲許將世法授人。為是不負。雖負已下對畏債主隱不欲現以顯不同。佛本發心許教眾生出世之法。彼猶未得是故名負。心恒欲與故無秘藏。何以下釋。第五門中先喻后合。第六第七二複次中。皆先立其秘藏之喻。后明佛無。第八量化以宜之中初明如來量宜授小故無秘藏。如彼長者子既大下隨機授大故無秘藏。前中有四。一立喻顯法。二反問迦葉。迦葉正答。三佛嘆其言。四約之顯法。初中長者喻佛如來。所教聲聞名為一子。聖意愍念名常憐愛。如來以其大機未熟。懸委當佛教化開導。名將詣師欲令受學。慮彼賒晚名懼不速。攝之從己名尋將還。勤教學小名教半字。未授以大故言不教毗伽羅論。何以下釋。第二反問迦葉答中有二問答。初就所教反問迦葉。迦葉正答。后就能教反問迦葉。迦葉正答。不也總答。何以下釋。釋中初
【現代漢語翻譯】 現代漢語譯本： 其次，如來有九種原因沒有秘藏： 一、如來說法沒有隱瞞覆蓋，所以沒有秘藏。（一明如來言無隱覆故無秘藏） 二、心中沒有吝嗇，所以沒有秘藏。（二心無慳吝故無秘藏） 三、佛法沒有缺少，所以沒有秘藏。（三法無缺少故無秘藏） 四、沒有什麼貪戀吝惜，所以沒有秘藏。（四無所貪惜故無秘藏） 五、慈愛之心深重，所以沒有秘藏。（五慈愛深重故無秘藏） 六、惡的根源永遠斷盡，所以沒有秘藏。（六惡根永盡故無秘藏） 七、言語沒有過失，所以沒有秘藏。（七言無過失故無秘藏） 八、衡量根器而施教，所以沒有秘藏。（八量化以宜故無秘藏） 九、佛法之雨平等滋潤一切眾生，所以沒有秘藏。（九法雨等潤故無秘藏） 第一個『複次』中，先用比喻，然後結合實際。下面通過愚笨和智慧來辨別是非。 第二個『複次』中，都先設立比喻，然後說明佛沒有秘藏。 第四個方面中，先設立『藏』的比喻，然後說明佛與『藏』的不同。如來不是這樣，總的說明了不同。『不負世』下面分別說明不同。『不負世者』是針對前面所說的『負債』來顯示不同。佛陀最初發心，不希望將世俗的法傳授給人，所以說『不負』。『雖負已下』是針對畏懼債主而隱藏不願露面來顯示不同。佛陀最初發心，允許教導眾生出世間的法，但他們還沒有得到，所以說是『負』。心中總是想要給予，所以沒有秘藏。『何以下釋』下面進行解釋。 第五個方面中，先用比喻，然後結合實際。 第六、第七兩個『複次』中，都先設立秘藏的比喻，然後說明佛沒有秘藏。 第八個『量化以宜』中，首先說明如來衡量眾生的根器，施以小乘教法，所以沒有秘藏。如同那位長者的兒子已經長大，然後隨機施以大乘教法，所以沒有秘藏。前面這段話中有四個部分：一是設立比喻來顯示佛法；二是反問迦葉（Kasyapa，佛陀十大弟子之一）；迦葉正確地回答；三是佛陀讚歎他的回答；四是總結來顯示佛法。最初的部分中，長者比喻佛如來，所教導的聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）稱為一個兒子，聖人的心意憐憫愛護，稱為常常憐愛。如來因為看到他們的大乘根基尚未成熟，暫時委託他們去教化開導，稱為將要送到老師那裡去學習。擔心他們拖延時間，稱為害怕不迅速。把他們從別人那裡召回來，稱為隨即帶回來。勤奮地教他們學習小乘佛法，稱為教他們半字。沒有傳授他們大乘佛法，所以說不教毗伽羅論（Vyakaran 論，聲明，印度古代的語法學）。『何以下釋』下面進行解釋。 第二個反問迦葉的回答中有兩個問答。首先就所教的內容反問迦葉，迦葉正確地回答。然後就能教的人反問迦葉，迦葉正確地回答。『不也』是總的回答。『何以下釋』下面進行解釋。解釋中，首先是...
【English Translation】 English version: Furthermore, the Tathagata (Thus Come One, an epithet of the Buddha) has no secrets for nine reasons: 1. The Tathagata's teachings are without concealment or cover, therefore there are no secrets. (一明如來言無隱覆故無秘藏) 2. The mind is without stinginess, therefore there are no secrets. (二心無慳吝故無秘藏) 3. The Dharma (Buddhist teachings) is without deficiency, therefore there are no secrets. (三法無缺少故無秘藏) 4. There is no greed or miserliness, therefore there are no secrets. (四無所貪惜故無秘藏) 5. The heart of loving-kindness is profound and deep, therefore there are no secrets. (五慈愛深重故無秘藏) 6. The roots of evil are forever exhausted, therefore there are no secrets. (六惡根永盡故無秘藏) 7. Speech is without fault, therefore there are no secrets. (七言無過失故無秘藏) 8. Teaching is adapted to the capacity of the listener, therefore there are no secrets. (八量化以宜故無秘藏) 9. The rain of Dharma equally nourishes all beings, therefore there are no secrets. (九法雨等潤故無秘藏) In the first 'furthermore', a metaphor is used first, then combined with reality. Below, foolishness and wisdom are used to distinguish right from wrong. In the second 'furthermore', a metaphor is established first, then it is explained that the Buddha has no secrets. In the fourth aspect, the metaphor of a 'storehouse' is established first, then it is explained how the Buddha is different from a 'storehouse'. The Tathagata is not like this, generally explaining the difference. 'Not owing the world' below explains the difference separately. 'Not owing the world' is in response to the previously mentioned 'owing debts' to show the difference. The Buddha's initial aspiration was not to impart worldly Dharmas to people, so it is said 'not owing'. 'Although owing below' is in response to fearing creditors and hiding, unwilling to appear, to show the difference. The Buddha's initial aspiration was to allow teaching sentient beings the Dharma of transcending the world, but they have not yet attained it, so it is said 'owing'. The mind always wants to give, so there are no secrets. 'What follows explains' explains below. In the fifth aspect, a metaphor is used first, then combined with reality. In the sixth and seventh 'furthermore', a metaphor of secrets is established first, then it is explained that the Buddha has no secrets. In the eighth 'measuring and transforming according to suitability', it is first explained that the Tathagata measures the capacity of beings and bestows the Small Vehicle teachings, so there are no secrets. Like that elder's son who has grown up, then the Great Vehicle teachings are bestowed according to the situation, so there are no secrets. In the preceding passage, there are four parts: first, a metaphor is established to reveal the Dharma; second, Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) is asked a question; Kasyapa answers correctly; third, the Buddha praises his answer; fourth, a summary is made to reveal the Dharma. In the initial part, the elder is a metaphor for the Buddha Tathagata, the Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings) taught are called one son, the saint's intention of compassion and love is called constant love. The Tathagata, seeing that their Great Vehicle roots are not yet mature, temporarily entrusts them to teach and guide, called wanting to send them to a teacher to study. Fearing that they will delay, called fearing not quickly. Calling them back from others, called immediately bringing them back. Diligently teaching them to learn the Small Vehicle Dharma, called teaching them half a word. Not imparting the Great Vehicle Dharma to them, so it is said not teaching Vyakaran 論 (Vyakaran 論, grammar, ancient Indian grammar). 'What follows explains' explains below. In the second question and answer to Kasyapa, there are two questions and answers. First, Kasyapa is asked about what is taught, and Kasyapa answers correctly. Then Kasyapa is asked about who can teach, and Kasyapa answers correctly. 'No' is the general answer. 'What follows explains' explains below. In the explanation, first is...
明長者無秘。先問后解。者何已下明佛無藏。先問后釋。釋中初明妒吝是藏。下明佛無。第三嘆中。善哉總嘆。下述其言。第四約喻顯法之中。初合教半。下合不教毗伽羅論。先合毗伽。以聲聞下合力未堪。是故已下合不教誨。下次明其授大無藏。初反明藏。先喻后合。如來不下順明不藏。初法。次喻。后合可知。第九法雨等潤之中。初先立喻。夏月注雨喻佛等說。令農夫等喻明眾生得益不同。非龍咎等喻佛無過。下合可知。迦葉復言我今定下拂去昔日無常言跡。迦葉初先領前問后以為起發。我今定知如來無藏是領前也。如佛說等是問后也。于中先牒如來上言直非不然。何以下釋。先舉昔偈。次舉今常。下問云何。佛答之中先會昔言。我今為下辯釋今常。前中我為聲聞教半而說是偈。略舉昔言。波斯匿下廣明昔日起說所由。我為下結。辯今常中初先約人明說今常。若有人下誡舍無常。下明解脫。文別有五。一明涅槃為解脫處。二迦葉言何等名涅槃下。就處開出解脫之德。三是故解脫成無量下結嘆顯勝。第四迦葉領解。第五如來結勸修學。初中有二。一舉昔偈請佛解釋。欲于其中辯出涅槃為解脫處。二所言大者其性廣下。就處辯釋涅槃之相。前中先問。問中初先舉偈總問。無所積聚。是八覺中少欲之行。未得不求于食知
【現代漢語翻譯】 現代漢語譯本：明長者無秘。先問后解。『者何已下』說明佛沒有隱藏。先提問，然後解釋。解釋中，首先說明嫉妒和吝嗇是藏匿。下面說明佛沒有藏匿。第三部分是讚歎，用『善哉』總括讚歎。下面敘述他的言論。第四部分是用比喻來闡明佛法，首先是契合教義的一半。下面是契合不教導的毗伽羅論（Vigraha論，一種辯論方式）。先契合毗伽羅論，用聲聞（Śrāvaka，聽聞佛陀教誨的弟子）來契合力量不足。因此，下面契合不教誨。接下來闡明他傳授大法沒有藏匿。首先反面說明藏匿，先用比喻，然後契合。『如來不下』順著說明沒有藏匿。首先是法，其次是比喻，最後是契合，可以理解。第九部分是法雨等潤，首先樹立比喻。夏天的雨水比喻佛平等說法，讓農夫等比喻說明眾生得到的利益不同。『非龍咎等』比喻佛沒有過失。下面契合，可以理解。迦葉（Kāśyapa，佛陀的弟子）又說：『我現在一定』，拂去昔日無常的言論痕跡。迦葉首先領會前面的提問，然後作為啓發。『我現在一定知道如來沒有藏匿』是領會前面。『如佛說等』是提問後面。其中，首先照錄如來上面的話，直接說並非不是這樣。『何以下』解釋。首先舉出過去的偈頌，然後舉出現在的常。下面提問『云何』（如何）。佛陀回答中，首先會合過去的言論。『我今為下』辯解解釋現在的常。前面，『我為聲聞教半而說是偈』，簡略地舉出過去的言論。『波斯匿下』廣泛地說明過去生起說法的緣由。『我為下』總結。辯解現在的常中，首先就人說明說現在的常。『若有人下』告誡捨棄無常。下面說明解脫。文句分別有五點。第一點說明涅槃（Nirvāṇa，佛教術語，指解脫）是解脫之處。第二點，迦葉說『何等名涅槃下』，就處所開出解脫的功德。第三點，『是故解脫成無量下』總結讚歎，顯示殊勝。第四點，迦葉領會理解。第五點，如來總結勸勉修學。第一點中有兩點。一點是舉出過去的偈頌，請佛解釋。其中辯出涅槃是解脫之處。第二點，『所言大者其性廣下』，就處所辯解解釋涅槃的相狀。前面，首先提問。提問中，首先舉出偈頌總問。『無所積聚』是八覺（八大人覺）中少欲的修行。『未得不求于食知』
【English Translation】 English version: Elder Ming had no secrets. First question, then explain. 『Zhe He downwards』 clarifies that the Buddha has no hidden teachings. First question, then explanation. In the explanation, it first clarifies that jealousy and stinginess are hidden. Below it clarifies that the Buddha has no hidden teachings. The third part is praise, with 『Excellent』 summarizing the praise. Below it narrates his words. The fourth part uses metaphors to elucidate the Dharma, first aligning with half of the teachings. Below it aligns with the Vigraha (Vigraha, a form of debate) theory of non-teaching. First align with the Vigraha theory, using Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings) to align with insufficient strength. Therefore, below it aligns with non-teaching. Next, it clarifies that he transmits the great Dharma without hiding. First, it clarifies hiding from the opposite perspective, first using a metaphor, then aligning. 『Tathagata downwards』 explains non-hiding in accordance. First is the Dharma, second is the metaphor, and finally is the alignment, which can be understood. The ninth part is the Dharma rain equally moistening, first establishing a metaphor. Summer rain symbolizes the Buddha equally speaking the Dharma, allowing farmers etc. to symbolize that sentient beings receive different benefits. 『Not the dragon's fault etc.』 symbolizes that the Buddha has no faults. Below is the alignment, which can be understood. Kāśyapa (Kāśyapa, the Buddha's disciple) again said: 『I now certainly』, brushing away the traces of past impermanent words. Kāśyapa first comprehends the previous question, then uses it as an inspiration. 『I now certainly know that the Tathagata has no hidden teachings』 is comprehending the previous. 『As the Buddha said etc.』 is questioning the latter. Among them, first transcribe the Tathagata's words above, directly saying it is not not so. 『He downwards』 explains. First cite the past verses, then cite the present constant. Below ask 『How』. In the Buddha's answer, first reconcile the past words. 『I now for downwards』 defends and explains the present constant. In the front, 『I spoke this verse for the Śrāvakas teaching half』, briefly citing the past words. 『Prasenajit downwards』 extensively explains the reasons for the past arising of the Dharma. 『I for downwards』 concludes. In defending the present constant, first explain the present constant in terms of people. 『If someone downwards』 warns to abandon impermanence. Below explains liberation. The sentences are divided into five points. The first point explains that Nirvāṇa (Nirvāṇa, a Buddhist term referring to liberation) is the place of liberation. The second point, Kāśyapa says 『What is called Nirvāṇa downwards』, opening up the merits of liberation in terms of place. The third point, 『Therefore liberation becomes immeasurable downwards』 concludes with praise, showing superiority. The fourth point, Kāśyapa comprehends and understands. The fifth point, the Tathagata concludes and encourages cultivation and learning. There are two points in the first point. One point is to cite the past verses and ask the Buddha to explain. Among them, it is argued that Nirvāṇa is the place of liberation. The second point, 『What is said to be great is broad in nature downwards』, explaining the characteristics of Nirvāṇa in terms of place. In the front, first ask a question. In the question, first cite the verses and ask in general. 『Nothing accumulated』 is the practice of few desires in the Eight Awakenings (Eight Great Awakenings). 『Not yet obtained, not seeking to know about food』
足。即知足行。已得節量。如鳥飛空跡不可得。是其第八不戲論行。鳥喻賢聖。空喻法性。證實離相難以相求。如鳥飛空跡不可尋。略舉此三。中間寂靜精進正念禪定智慧略而不舉。此偈意趣後半為大涅槃解脫之處。是義云何請佛釋之。誰得已下就人別問。下佛為釋。于中初明善法積聚賢聖所有。僧有二下惡法積聚賢聖所無。前中初言夫積聚者名曰財寶。總明積聚。善法是其賢聖財寶。積有二下就人別分。先舉次列。小乘善行生滅有為。大乘善行常故無為。下就人論。惡法積中文別有三。一辯二僧舉數列名。小乘無常故名有為。大乘行常故曰無為。二佛就有為明無積等。先定其人。下就辯德。先明無積。初先正辯。若有說下非邪顯正。次明知足。初先正辯。若有貪下舉過顯德。跡難尋者牒舉偈文。謂近無上菩提道者。二乘所證漸近佛道。是人雖去無所至者。滅身歸寂故無所至。三迦葉因前領解無為。于中但明無積難尋。知足不論。無積聚中句別有三。一舉下況上。有為之僧尚無積聚。況無為僧。第二辯出無為僧體即是如來。三就如來釋無積義。如來云何當有積聚。就佛自行明無積聚。不積世間資生之物。夫積聚下就佛外化以明無積。先明積過。吝法不說名為藏匿。是故已下對過辯無。所說無吝。云何名藏。以無藏匿名
【現代漢語翻譯】 現代漢語譯本 『足。』即知足之行。已經獲得了節制和適度。就像鳥在空中飛行，無法找到它的軌跡一樣。這是第八種不戲論之行。鳥比喻賢聖，天空比喻法性（Dharmata）。證實了遠離表相，難以通過表相來尋求真理。就像鳥在空中飛行，無法尋找到它的軌跡一樣。這裡簡要地列舉了這三種。中間的寂靜、精進、正念、禪定、智慧等，則被省略了。這首偈頌的意趣，後半部分是指向大涅槃（Mahaparinirvana）解脫之處。這是什麼意思呢？請佛陀解釋一下。』『誰得』以下，是就不同的人來分別提問。下面佛陀為他解釋。其中首先闡明了善法的積聚，這是賢聖所擁有的。『僧有二』以下，是惡法的積聚，這是賢聖所沒有的。前面『夫積聚者名曰財寶』，總的說明了積聚。善法是賢聖的財寶。『積有二』以下，是就不同的人來分別說明。先舉例，后列舉。小乘（Hinayana）的善行是生滅有為的，大乘（Mahayana）的善行是常住無為的。下面是就人來論述。惡法的積聚中，文義上有三個方面。一是辨別二乘，舉例數列出名稱。小乘是無常的，所以稱為有為。大乘的修行是常住的，所以稱為無為。二是佛陀就『有為』來闡明『無積』等。先確定了人。下面是就辯論功德。先說明『無積』。首先是正面辯論。『若有說』以下，是通過否定邪說來彰顯正理。其次是說明知足。首先是正面辯論。『若有貪』以下，是通過列舉過失來彰顯功德。『跡難尋者』是引用偈文。指的是接近無上菩提（Anuttara-samyak-sambodhi）之道的人。二乘所證悟的，是逐漸接近佛道。這樣的人雖然離去，但無所至。因為滅身歸於寂靜，所以無所至。三是迦葉（Kasyapa）因為之前領悟了『無為』。因此這裡只說明『無積』的難以尋覓，而不論述知足。『無積聚中』一句，文義上有三個方面。一是舉例來比況。有為的僧人尚且沒有積聚，更何況無為的僧人呢？第二是辨別出無為僧的本體，就是如來（Tathagata）。三是就如來解釋『無積』的含義。如來怎麼會有積聚呢？就佛陀的自身修行來說明沒有積聚，不積聚世間資生的物品。『夫積聚』以下，就佛陀的對外教化來說明沒有積聚。先說明積聚的過失。吝惜佛法而不宣說，就叫做藏匿。『是故』以下，是通過對比過失來辯明沒有積聚。所說的佛法沒有吝惜，怎麼能叫做藏匿呢？因為沒有藏匿，所以叫做沒有藏匿。
【English Translation】 English version 『Contentment.』 This means the practice of contentment. Having already obtained moderation and measure. Like a bird flying in the sky, its tracks cannot be found. This is the eighth non-playful conduct. The bird is a metaphor for the virtuous and wise, and the sky is a metaphor for Dharmata (the nature of reality). It confirms that being apart from appearances, it is difficult to seek truth through appearances. Just as a bird flying in the sky, its tracks cannot be found. These three are briefly listed here. The middle ones, such as stillness, diligence, right mindfulness, meditation, and wisdom, are omitted. The meaning of this verse, the latter half, points to the place of liberation of the Great Nirvana (Mahaparinirvana). What does this mean? Please, Buddha, explain it.』 『Who obtains』 below, is asking separately about different people. Below, the Buddha explains it for him. Among them, it first clarifies the accumulation of good dharmas, which is what the virtuous and wise possess. 『The Sangha has two』 below, is the accumulation of evil dharmas, which is what the virtuous and wise do not possess. In the previous 『The accumulation is called wealth,』 it generally explains the accumulation. Good dharmas are the wealth of the virtuous and wise. 『The accumulation has two』 below, it explains separately for different people. First, give an example, then list them. The good deeds of the Hinayana (Small Vehicle) are impermanent and conditioned. The good deeds of the Mahayana (Great Vehicle) are permanent and unconditioned. Below is a discussion about people. In the accumulation of evil dharmas, there are three aspects in the meaning of the text. One is to distinguish the two vehicles, listing the names by example and number. The Hinayana is impermanent, so it is called conditioned. The practice of the Mahayana is permanent, so it is called unconditioned. Second, the Buddha clarifies 『non-accumulation』 etc. based on 『conditioned』. First, determine the person. Below is a discussion about debating merits. First, explain 『non-accumulation』. First, there is a direct debate. 『If someone says』 below, it highlights the correct principle by negating the wrong view. The second is to explain contentment. First, there is a direct debate. 『If someone is greedy』 below, it highlights the merit by listing faults. 『Tracks are difficult to find』 refers to quoting the verse. It refers to those who are close to the path of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). What the two vehicles have realized is gradually approaching the Buddha's path. Although such a person has left, he has nowhere to go. Because the body is extinguished and returns to stillness, there is nowhere to go. Third, Kasyapa (one of the Buddha's disciples) understood 『unconditioned』 before. Therefore, here it only explains the difficulty of finding 『non-accumulation』, and does not discuss contentment. In the sentence 『In non-accumulation,』 there are three aspects in the meaning of the text. One is to use an example to compare. Even the conditioned Sangha does not have accumulation, let alone the unconditioned Sangha? The second is to distinguish the essence of the unconditioned Sangha, which is the Tathagata (Thus Come One). Third, explain the meaning of 『non-accumulation』 based on the Tathagata. How can the Tathagata have accumulation? In terms of the Buddha's own practice, it explains that there is no accumulation, and does not accumulate worldly goods for livelihood. 『The accumulation』 below, explains that there is no accumulation based on the Buddha's external teachings. First, explain the faults of accumulation. Being stingy with the Dharma and not preaching it is called hoarding. 『Therefore』 below, it clarifies that there is no accumulation by comparing faults. What is said is that there is no stinginess with the Dharma, how can it be called hoarding? Because there is no hoarding, it is called no hoarding.
無積聚。人謂此言解上無藏。故判屬前。一向非是。下次就佛辯跡難尋。先舉偈文。釋有四句。一直辯出難尋法體。所謂涅槃。二無日月下明難尋相。離一切相故不可尋。三彰涅槃是如來處。常存不變。欲就此處開解脫德。故說為處。四明佛趣入。以是涅槃是如來處。故今至此而般涅槃。上解昔偈辯出涅槃為解脫處。自下第二就處辯其涅槃之相。文別有三。一釋向前大涅槃義。二彰此涅槃是解脫處。三於前文中有難解者問答重顯。就初段中先解大義。三義釋之。初言大者其性廣博。以廣釋大。二如人下以常釋大。但喻無合。與上文中所言大者名之為常。其義相似。三以勝釋大。勝有二種。初言是人若住正法名人中勝。住正故勝。如我說下備德故勝。如我所說八大人覺。舉余經中所說八覺。為一人下就人分別。為一人有成在一人。為多人有修在多人。若一人具八則為勝者就成顯勝。一人是佛。佛備八德。故名為勝。勝故名大。次釋涅槃。言涅槃者名無瘡疣。自利以釋。瘡疣是漏。自無諸漏故名涅槃。譬如人下化他以釋。先喻后合。喻中有二。一閻浮施化喻。如人喻彼閻浮眾生。起惑切己名毒箭射。流轉生死名多受苦。逢佛聖師名遇良醫。佛教斷惑名為拔箭。勸修道法名傅妙藥。令出生死名為離苦。得大涅槃名受安樂。二
【現代漢語翻譯】 現代漢語譯本 無積聚（沒有積攢）。有人說這句話解釋了上面所說的『無藏』（沒有隱藏），所以判斷它屬於前面所說的內容。這完全不對。下面就佛的辯論軌跡難以尋覓進行解釋。先引用偈文，解釋為四句。第一句直接辯明難以尋覓的法體，就是所謂的涅槃（Nirvana，寂滅）。第二句『無日月下』說明難以尋覓的相狀，因為它遠離一切相，所以不可尋覓。第三句彰顯涅槃是如來（Tathagata，佛）的處所，常存不變。想要就這個處所開顯解脫的功德，所以說它是處所。第四句說明佛趣入涅槃，因為這個涅槃是如來的處所，所以現在到這裡而進入涅槃。上面解釋了以前的偈文，辯明涅槃是解脫的處所。從下面開始，第二部分就處所來辯明涅槃的相狀。文義上分為三部分。第一部分解釋前面所說的大涅槃的含義。第二部分彰顯這個涅槃是解脫的處所。第三部分對於前面文中難以理解的地方，通過問答重新闡釋。就第一部分中，先解釋『大』的含義，用三種含義來解釋。首先說『大』，它的性質廣博，用廣博來解釋『大』。第二句『如人下』用常住來解釋『大』，但是比喻不太恰當，與上文中說的大就是常住，意思相似。第三用殊勝來解釋『大』。殊勝有兩種，首先說『是人若住正法名人中勝』（這個人如果安住于正法，就可以稱為人中最殊勝的），因為安住于正法所以殊勝。『如我說下』因為具備功德所以殊勝，例如我所說的八大人覺（Eight Great Awakenings）。引用其他經典中所說的八覺，『為一人下』就人來分別，為一個人有成就，在於一個人。為多人有修行，在於多人。如果一個人具備八種覺悟，那麼就是殊勝者，就成就來顯示殊勝。一個人就是佛，佛具備八種功德，所以稱為殊勝。因為殊勝所以稱為『大』。接下來解釋涅槃。說『涅槃』，意思是『沒有瘡疣』，從自利的角度來解釋。瘡疣是煩惱，自身沒有各種煩惱所以稱為涅槃。『譬如人下』從化他的角度來解釋。先比喻后結合。比喻中有兩種。一是閻浮提（Jambudvipa，我們所居住的這個世界）施予教化的比喻。如人比喻閻浮提的眾生，生起迷惑切中自身，稱為毒箭射中。流轉生死稱為多受苦。遇到佛和聖師稱為遇到良醫。佛教導斷除迷惑稱為拔箭。勸導修行道法稱為傅妙藥。令人脫離生死稱為離苦。得到大涅槃稱為受安樂。二
【English Translation】 English version No accumulation. Some say this sentence explains the 'no hiding' mentioned above, so it is judged to belong to the previous content. This is completely wrong. Below, we will explain the difficulty in finding the traces of the Buddha's arguments. First, quote the verse and explain it in four lines. The first line directly clarifies the Dharma body that is difficult to find, which is the so-called Nirvana (Nirvana, extinction). The second line, 'without sun and moon below,' explains the appearance that is difficult to find, because it is far from all appearances, so it cannot be found. The third line highlights that Nirvana is the abode of the Tathagata (Tathagata, Buddha), which is constant and unchanging. Wanting to reveal the merits of liberation from this abode, it is said to be a place. The fourth line explains that the Buddha enters Nirvana, because this Nirvana is the abode of the Tathagata, so now he comes here and enters Nirvana. The above explained the previous verse, clarifying that Nirvana is the place of liberation. Starting from below, the second part explains the appearance of Nirvana based on the place. The meaning of the text is divided into three parts. The first part explains the meaning of the Great Nirvana mentioned earlier. The second part highlights that this Nirvana is the place of liberation. The third part re-explains the difficult-to-understand parts of the previous text through questions and answers. In the first part, first explain the meaning of 'Great,' and explain it with three meanings. First, 'Great' means that its nature is broad, and 'broad' is used to explain 'Great.' The second sentence, 'Like a person below,' uses permanence to explain 'Great,' but the metaphor is not appropriate, and the meaning is similar to what was said in the previous text that Great is permanent. Third, use 'superior' to explain 'Great.' There are two kinds of superiority. First, 'If a person abides in the Dharma, he is superior among people' (If a person abides in the Dharma, he can be called the most superior among people), because he abides in the Dharma, so he is superior. 'As I said below,' because of possessing merits, it is superior, such as the Eight Great Awakenings that I mentioned. Quoting the eight awakenings mentioned in other scriptures, 'For one person below' distinguishes people, for one person there is achievement, in one person. For many people there is practice, in many people. If one person has eight awakenings, then he is a superior person, and achievement is used to show superiority. One person is the Buddha, and the Buddha has eight merits, so he is called superior. Because it is superior, it is called 'Great.' Next, explain Nirvana. Saying 'Nirvana' means 'no sores,' which is explained from the perspective of self-benefit. Sores are afflictions, and one's own body has no afflictions, so it is called Nirvana. 'Like a person below' is explained from the perspective of transforming others. First metaphor and then combination. There are two kinds of metaphors. One is the metaphor of giving teachings in Jambudvipa (Jambudvipa, the world we live in). Like a person, it is a metaphor for the sentient beings of Jambudvipa, and the arising of confusion that hits oneself is called being shot by a poisonous arrow. Reincarnation is called suffering a lot. Meeting the Buddha and holy teachers is called meeting a good doctor. The Buddha's teaching to cut off confusion is called pulling out the arrow. Persuading to practice the Dharma is called applying wonderful medicine. Causing people to escape from birth and death is called leaving suffering. Obtaining great Nirvana is called receiving happiness. Two
余方現化喻。此方感盡余方現化名游城聚。有惑斯救。故言隨有瘡疣之處即往療治。下次合之。先合初喻。如來亦爾為大醫王合前良醫。見閻浮提苦惱眾生合如有人。被淫怒等合前箭射。受大苦切合多受苦。為說大乘合傅妙藥。為拔毒箭令離苦等略而不合。療治此下合其後喻。復至他方合游城等。諸有毒處合上隨有瘡疣之處。作佛為治合往其所為療眾苦。故名大般總以結之。自下第二彰此涅槃是解脫處。大般涅槃名解脫處。正辯其相。隨有生處於中示現明體起用。用即是其解脫德也。得大涅槃能現此用。故名涅槃為解脫處。以是真下結用顯體。寂而常用名甚深義。不同小乘名大涅槃。自下第三有難解者問答重顯。顯前令他無瘡疣義。有兩問答。初就喻為問。世醫悉治一切瘡不。佛答不定。后就法為難。先牒佛語。下就設難。若言治已。云何有未得涅槃者。若未悉得。云何上言療治此已欲至他方。佛答不定。先舉二人。次列其名。后就其人明治不治。除一闡下簡去不治。就其所治結成涅槃無瘡疣義。從偈至此明解脫處。自下第二開解脫德。于中有四。一就涅槃開解脫德。二迦葉言解脫為色為非色下明解脫體。三唯愿哀愍重垂廣下彰解脫相。四迦葉言不生不滅為解脫下拂遣詮況。初中迦葉先問起發。何等涅槃徴體起用。下
【現代漢語翻譯】 現代漢語譯本： 我（佛）現在只是用比喻來說明。在這個地方的緣分盡了，我就會在其他地方示現化身，就像遊走于各個城邑村落之間一樣。哪裡有迷惑的眾生，我就去救度他們。所以說，哪裡有瘡痍苦痛，我就前往那裡醫治。下面將前後兩部分內容合在一起解釋。先合併最初的比喻，如來就像偉大的醫王，對應前面的良醫。看見閻浮提（Jambudvipa，指我們所居住的這個世界）苦惱的眾生，對應前面有人。被淫慾、嗔怒等等煩惱，對應前面的箭射。承受巨大的痛苦，對應多受苦。為他們宣說大乘佛法，對應敷上妙藥。爲了拔除毒箭，使他們脫離痛苦等等，這裡省略不合並。『療治』以下合併後面的比喻，再次前往其他地方，對應遊走于城邑等等。哪裡有毒，對應上面哪裡有瘡痍苦痛。成佛爲了醫治，對應前往那裡爲了醫治各種痛苦。所以稱為大般（Mahā，偉大的，殊勝的）——總括以上內容來作結論。 從下面第二點開始，彰顯這涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是解脫之處。大般涅槃名為解脫之處，正是辨明它的相狀。隨著眾生所生之處，在其中示現，闡明涅槃的本體和作用。作用就是它的解脫功德。獲得大涅槃，能夠示現這種作用，所以稱涅槃為解脫之處。『以是真』以下總結作用，彰顯本體。寂靜而又恒常起作用，名為甚深之義。不同於小乘（Hinayana，佛教術語，指追求個人解脫的教派），所以名為大涅槃。 從下面第三點開始，對於有難以理解的人，通過問答再次顯明。顯明前面的內容，使他人沒有疑惑。有兩段問答。最初就比喻提出問題：世間的醫生能夠醫治所有的瘡嗎？佛回答說不一定。後面就佛法提出疑問。先引用佛的話，下面就此提出疑問。如果說已經全部醫治好了，為什麼還有沒有得到涅槃的人呢？如果說沒有全部得到，為什麼上面說醫治好這裡之後將要前往其他地方呢？佛回答說不一定。先舉出兩種人，其次列出他們的名字，然後就這些人說明醫治或不醫治的情況。除去一闡提（Icchantika，斷絕善根的人）——排除不予醫治的人。就所醫治的人總結成涅槃沒有瘡痍苦痛的意義。從偈頌到這裡，闡明解脫之處。從下面第二點開始，開顯解脫的功德。其中有四點：第一點，就涅槃開顯解脫的功德；第二點，迦葉（Kasyapa，佛陀的弟子）說解脫是色（Rupa，物質）還是非色（Arupa，非物質），闡明解脫的本體；第三點，『唯愿哀愍重垂廣』，彰顯解脫的相狀；第四點，迦葉說不生不滅為解脫，拂去用言語文字來詮釋解脫。最初一點中，迦葉先提問來引發，什麼是涅槃，徵詢涅槃的本體和作用？下面進行解答。
【English Translation】 English version: I (the Buddha) am now only using metaphors to explain. When the karmic connection in this place is exhausted, I will manifest incarnations in other places, just like traveling between various cities and villages. Wherever there are confused beings, I will go to save them. Therefore, it is said that wherever there are sores and suffering, I will go there to heal them. Below, the two parts will be combined and explained together. First, combine the initial metaphor, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is like a great king of medicine, corresponding to the previous good doctor. Seeing the suffering beings of Jambudvipa (Jambudvipa, refers to the world we live in), corresponds to the previous person. Being afflicted by lust, anger, and other defilements, corresponds to the previous arrow shot. Enduring great suffering, corresponds to enduring much suffering. Explaining the Mahayana (Mahāyāna, 'Great Vehicle', a major branch of Buddhism) Dharma for them, corresponds to applying wonderful medicine. In order to remove the poisoned arrow and free them from suffering, etc., this is omitted and not combined. 'Healing' below combines the later metaphor, going to other places again, corresponds to traveling to cities, etc. Wherever there is poison, corresponds to wherever there are sores and suffering above. Becoming a Buddha in order to heal, corresponds to going there in order to heal all kinds of suffering. Therefore, it is called Maha (Mahā, great, supreme) Parinirvana (Parinirvana, the ultimate state of Nirvana) – summarizing the above to draw a conclusion. Starting from the second point below, it highlights that this Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death) is the place of liberation. Maha Parinirvana is called the place of liberation, which is precisely to clarify its characteristics. Depending on where beings are born, it manifests within them, clarifying the essence and function of Nirvana. The function is its merit of liberation. Obtaining Maha Parinirvana enables the manifestation of this function, so Nirvana is called the place of liberation. 'Because it is true' below summarizes the function and highlights the essence. Being silent and constantly functioning is called the profound meaning. Different from Hinayana (Hinayana, 'Small Vehicle', a branch of Buddhism that seeks individual liberation), so it is called Maha Parinirvana. Starting from the third point below, for those who have difficulty understanding, it is clarified again through questions and answers. Clarifying the previous content so that others have no doubts. There are two sets of questions and answers. Initially, questions are raised about the metaphor: Can worldly doctors cure all sores? The Buddha answers that it is not certain. Later, questions are raised about the Dharma. First, quote the Buddha's words, and then raise questions about them. If it is said that everything has been cured, why are there still people who have not attained Nirvana? If it is said that not everyone has attained it, why did it say above that after healing here, one will go to other places? The Buddha answers that it is not certain. First, give two types of people, then list their names, and then explain the situation of healing or not healing for these people. Remove the Icchantika (Icchantika, a person who has severed their roots of goodness) – excluding those who will not be healed. Summarize the meaning of Nirvana without sores and suffering based on those who are healed. From the verses to here, it clarifies the place of liberation. Starting from the second point below, it reveals the merits of liberation. There are four points: The first point, revealing the merits of liberation based on Nirvana; the second point, Kasyapa (Kasyapa, a disciple of the Buddha) says whether liberation is Rupa (Rupa, matter) or Arupa (Arupa, non-matter), clarifying the essence of liberation; the third point, 'May you have mercy and bestow great grace', highlighting the characteristics of liberation; the fourth point, Kasyapa says that non-birth and non-death is liberation, brushing away the use of words and language to interpret liberation. In the first point, Kasyapa first asks questions to initiate, what is Nirvana, inquiring about the essence and function of Nirvana? The answer is given below.
佛答之。名為解脫。第二段中有二問答。迦葉初問所言解脫為色非色。亦應問言。是心非心。就色以辯。心則可知。故略不問。下佛答中對小辯大。或色非色開列二門。次顯其相。二乘解脫唯是斷結數滅無為。未得諸佛常住真色。又未得佛化用之色。故名非色。諸佛解脫真身常住。及隨化緣現種種形。故名為色。隨化所現即是諸佛共世間身。真身常住即是諸佛法門之身。是義云何。如海十相同體義分。佛亦如是。諸根相好皆遍法界同體義分。不如應化彼此別異。以同體故用眼為門。諸根相好及佛剎土莫不皆是。一眼中現。余亦如是。如華嚴云。三世一切劫。及與諸佛剎。諸根心心法。及與虛妄法。於一佛身中。一切悉顯現。是故說辨菩提無量無有邊。是故下結。如來為諸聲聞已下會通昔言。諸佛解脫雖復是色。昔為聲聞說為非色。第二迦葉就小徴問。二乘解脫若非是色云何得住。下佛答之。答意如何。彰彼二乘所得解脫亦色非色。以是色故二乘得住。于中先喻。中有二。一明非想亦色非色。佛說非色。四空有色諸經大同。華嚴宣說菩薩鼻根聞無色界宮殿之香。阿含經中說舍利弗般涅槃時。色無色天空中淚下如春細雨。波阇波提般涅槃時。色無色天佛前側立。此云亦色與彼相似。二如是下就人正辯。是佛境界非二乘知。
下合顯法。解脫亦爾亦色非色說為非色亦想非想說為非想。合上初句。問曰聲聞緣覺解脫云何亦色。云何亦想。而復言非。釋言。二乘入涅槃時事識根塵一切皆滅故說非色。及與非想妄識真識及其根塵一切皆在。故云亦色及與亦想。是義云何。二乘之人入涅槃時雖滅事識。妄心猶在。說為亦想。以心在故妄心所現妄想根塵亦在不亡。說為亦色。如睡未寤夢心所起根塵不滅。又二乘人入涅槃時真心不滅。名為亦想。二乘之實是如來藏。如來之藏是佛法身。是法身中具佛眼耳鼻舌等性。名為亦色。故經說言眾生身中有如來眼如來耳等。以佛法身共眾生性無別體故。故下文中說四諦實即是如來。聲聞緣覺解脫之中具有此義。是故說為亦色非色亦想非想。如是義下合上后句。唯佛境界非二乘知。
涅槃義記卷第二
應永三年五月二十四日加修補書失字了。
法印權大僧正 賢寶 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記第三
隋凈影寺沙門釋慧遠述
自下第三辨解脫相。迦葉先請。唯愿重說。對前辨體說以為重。下佛先嘆。后為辨釋以義相從。于中有其九十四句。隨別細分有一百九句。第二十二無逼切中別有七句。第二十三無動義中別有四
【現代漢語翻譯】 現代漢語譯本： 下文結合顯法（一種佛教教義）。解脫也是如此，既可以說是色（rupa，物質現象），也可以說不是色，說為非色；既可以說是想（samjna，知覺），也可以說不是想，說為非想。這與上文的第一句相合。有人問：聲聞（sravaka，聽聞佛法而證悟者）和緣覺（pratyekabuddha，靠自己覺悟者）的解脫是怎樣的呢？為什麼既說是色，又說是想，卻又說不是呢？解釋說：二乘（聲聞和緣覺）進入涅槃（nirvana，寂滅）時，事識（基於現象的意識）、根（感官）、塵（感官對像）一切都滅盡了，所以說不是色。而妄識（虛妄的意識）、真識（真實的意識）以及它們的根和塵一切都還在，所以說是色，也說是想。這是什麼意思呢？二乘之人進入涅槃時，雖然滅了事識，但妄心（虛妄的心）仍然存在，所以說是想。因為心還在，妄心所顯現的妄想根塵也還在，沒有消失，所以說是色。就像睡覺還沒醒來時，夢心中所產生的根塵沒有滅一樣。而且，二乘之人進入涅槃時，真心（真實的心）沒有滅，這叫做想。二乘的真實境界就是如來藏（tathagatagarbha，如來法身的藏身之處）。如來藏就是佛法身（dharmakaya，佛的法性之身）。這法身中具有佛的眼、耳、鼻、舌等性質，這叫做色。所以經中說，眾生身中有如來眼、如來耳等。因為佛法身與眾生的本性沒有區別。所以下文中說四諦（catvari-arya-satyani，佛教的四個真理）實際上就是如來。聲聞和緣覺的解脫之中具有這種意義。因此說既是色又不是色，既是想又不是想。這樣的意義與上文的后一句相合。只有佛的境界不是二乘所能知道的。
《涅槃義記》卷第二
應永三年五月二十四日加修補書失字了。
法印權大僧正 賢寶 《大正藏》第37冊 No. 1764 《大般涅槃經義記》
《涅槃義記》第三
隋 凈影寺 沙門 釋慧遠 述
下面第三部分辨別解脫的相狀。迦葉（Kasyapa，佛陀的弟子）先請問：『唯愿重說』，這是針對前面辨別本體而說的『重』。下面佛先讚歎，然後辨別解釋，這是按照義理的邏輯順序。其中有九十四句。如果細分，有一百零九句。第二十二『無逼切』中有七句。第二十三『無動義』中有四句。
【English Translation】 English version: The following combines the revealed Dharma (a type of Buddhist doctrine). Liberation is also like this; it can be said to be rupa (form, material phenomena) and also not rupa, referred to as non-rupa; it can be said to be samjna (perception, cognition) and also not samjna, referred to as non-samjna. This aligns with the first sentence above. Someone asks: What is the liberation of sravakas (hearers, those who attain enlightenment by hearing the Buddha's teachings) and pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own)? Why is it said to be both rupa and samjna, yet also said to be not? The explanation is: When the two vehicles (sravakas and pratyekabuddhas) enter nirvana (cessation, extinction), the phenomenal consciousness (consciousness based on phenomena), the senses, and the sense objects all cease, so it is said to be non-rupa. However, the false consciousness (illusory consciousness), the true consciousness (real consciousness), and their senses and sense objects are all still present, so it is said to be rupa and also samjna. What does this mean? When those of the two vehicles enter nirvana, although the phenomenal consciousness ceases, the false mind (illusory mind) still exists, so it is said to be samjna. Because the mind is still present, the illusory senses and sense objects manifested by the false mind are also still present and have not disappeared, so it is said to be rupa. It is like when one is asleep but not yet awake, the senses and sense objects arising from the dream mind do not cease. Moreover, when those of the two vehicles enter nirvana, the true mind (real mind) does not cease, and this is called samjna. The true state of the two vehicles is the tathagatagarbha (womb of the Tathagata, the place where the Dharmakaya resides). The tathagatagarbha is the Dharmakaya (Dharma body, the body of the Buddha's Dharma nature). This Dharmakaya possesses the nature of the Buddha's eyes, ears, nose, tongue, etc., and this is called rupa. Therefore, the sutra says that there are Tathagata eyes, Tathagata ears, etc., in the bodies of sentient beings. Because the Dharmakaya and the nature of sentient beings are not different in essence. Therefore, the following text says that the Four Noble Truths (catvari-arya-satyani, the four truths of Buddhism) are actually the Tathagata. The liberation of sravakas and pratyekabuddhas contains this meaning. Therefore, it is said to be both rupa and non-rupa, both samjna and non-samjna. This meaning aligns with the latter sentence above. Only the realm of the Buddha is not known by the two vehicles.
Nirvana Meaning Commentary, Volume 2
Amended and supplemented with missing characters on the 24th day of the 5th month of the 3rd year of the Eikyo era.
Dharma Seal Provisional Great High Priest, Kenpo Taisho Tripitaka, Volume 37, No. 1764, Commentary on the Meaning of the Great Nirvana Sutra
Nirvana Meaning Commentary, Volume 3
Commentary by the Shramana Shi Huiyuan of Jingying Temple in the Sui Dynasty
The third part below distinguishes the characteristics of liberation. Kasyapa (a disciple of the Buddha) first asks, 'I wish you would explain again,' which refers to the 'again' in relation to the previous distinction of the essence. Below, the Buddha first praises and then distinguishes and explains, following the logical order of the meaning. There are ninety-four sentences in it. If divided in detail, there are one hundred and nine sentences. There are seven sentences in the twenty-second 'without pressing'. There are four sentences in the twenty-third 'meaning of non-movement'.
句。第二十五希有義中有其二句。第二十六虛寂義中亦有兩句。第三十甚深義中亦有二句。第五十一平等義中亦有兩句。第六十七無迮狹中有其三句。余各為一。是故別分有一百九句。一一句中齊應有五。一列名。二解釋。三結。四即如來。五難解者重複分別。然今文中多少不定。或有初無後。或有後無初。或有中間而無初后。就解釋中或但法說。或兼喻況。喻有反順。其順喻者解脫亦爾。其反喻者解脫不爾。法喻相對。前卻不定。或有初法次喻后合。或有先喻次法后喻。或有先法后喻。便罷。文相不定。今初句中先列其名。名離繫縛。次釋其相。兩喻兩合略無結文。次即如來為簡向前二乘解脫故即如來。如下文中亦即涅槃虛空佛性決定菩提一切佛法。以彼類余。余皆同爾。不能煩廣。故前諸句唯即如來。如春已下重複顯之。先喻后合。余類可知。名斷一切有為之法出生一切無漏善法者。是第八十九明離諸見。先列其名。斷有為法明離邪見。出無漏法明具正見。次釋其相。先解斷漏。斷塞諸道總明斷漏。斷諸外道所有邪見名斷諸道。下別顯之。若我有見無我空見非我無我非有無見。此說似真。以其定計不稱法理。故須斷之。唯斷取著。不斷我見。釋前出生無漏善法。所謂佛性彰所不斷。此言不足。若具應言名解佛性。
【現代漢語翻譯】 現代漢語譯本 句。第二十五希有義中有兩句。第二十六虛寂義中也有兩句。第三十甚深義中也有兩句。第五十一平等義中也有兩句。第六十七無迮狹中有三句。其餘各有一句。因此，分別計算有一百零九句。每一句中都應該有五個部分：一、列名；二、解釋；三、總結；四、即如來（指與如來相關）；五、難解之處重複分別說明。然而，現在的文字中多少不定，或者有開頭沒有結尾，或者有結尾沒有開頭，或者有中間部分而沒有開頭和結尾。在解釋中，或者只是法說（直接解釋佛法），或者兼有比喻說明。比喻有正面的和反面的，正面的比喻是說解脫也是如此，反面的比喻是說解脫不是如此。法和比喻相對，前後順序不固定，或者先是法說，然後是比喻，最後是總結；或者先是比喻，然後是法說，最後是比喻；或者先是法說，然後是比喻，就結束了。文字的結構不固定。現在第一句中先列出名稱，名稱是『離繫縛』（從束縛中解脫）。其次解釋它的含義，用兩個比喻和兩個總結，省略了總結性的文字。其次，『即如來』是爲了區分於前面二乘（聲聞乘和緣覺乘）的解脫，所以說是『即如來』。如下文中的『即涅槃』（寂滅）、『虛空』、『佛性』（成佛的本性）、『決定』、『菩提』（覺悟）、『一切佛法』，都與此類似。其餘的都可以類推，不能一一詳細說明。所以前面的句子都只是『即如來』。像『如春』以下的內容，是重複地顯示，先是比喻，然後是總結，其餘的可以類推得知。名稱是『斷一切有為之法出生一切無漏善法』（斷除所有有為法，生出所有無漏的善法），這是第八十九『明離諸見』（明白遠離各種錯誤的見解）。先列出名稱，斷除有為法，表明遠離邪見；生出無漏法，表明具有正見。其次解釋它的含義，先解釋斷除煩惱，斷除阻塞的各種途徑，總的來說是斷除煩惱。斷除外道（佛教以外的宗教）的所有邪見，名為斷除各種途徑，下面分別顯示。如果我有見、無我空見、非我無我非有無見，這些說法看似真實，但因為它們是固定的計較，不符合佛法的道理，所以必須斷除。只是斷除執著，而不是斷除我見。解釋前面所說的生出無漏善法，也就是佛性，彰顯所不斷除的。這句話不夠完整，如果完整地說，應該說『名解佛性』（名為理解佛性）。
【English Translation】 English version Verse. There are two sentences in the twenty-fifth 'Rare Meaning'. There are also two sentences in the twenty-sixth 'Empty and Silent Meaning'. There are also two sentences in the thirtieth 'Profound Meaning'. There are also two sentences in the fifty-first 'Equal Meaning'. There are three sentences in the sixty-seventh 'Without Narrowness'. The rest each have one sentence. Therefore, there are one hundred and nine sentences when counted separately. Each sentence should have five parts: 1. Listing the name; 2. Explanation; 3. Conclusion; 4. 'Is Thus Come One' (referring to being related to the Tathagata); 5. Repeatedly explaining the difficult points separately. However, the amount in the current text is uncertain, either with a beginning and no end, or with an end and no beginning, or with a middle part and no beginning or end. In the explanation, either it is just 'Dharma-speaking' (directly explaining the Buddha's teachings), or it also includes metaphorical explanations. Metaphors can be positive or negative. A positive metaphor means that liberation is also like this, while a negative metaphor means that liberation is not like this. The Dharma and the metaphor are relative, and the order is not fixed. Sometimes there is Dharma-speaking first, then a metaphor, and finally a conclusion; or first a metaphor, then Dharma-speaking, and finally a metaphor; or first Dharma-speaking, then a metaphor, and then it ends. The structure of the text is not fixed. Now, in the first sentence, the name is listed first, and the name is 'Freedom from Bondage' (liberation from bondage). Secondly, its meaning is explained, using two metaphors and two conclusions, omitting the concluding words. Secondly, 'Is Thus Come One' is to distinguish it from the liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) mentioned earlier, so it is said 'Is Thus Come One'. Like 'Is Nirvana' (extinction), 'Emptiness', 'Buddha-nature' (the inherent nature of becoming a Buddha), 'Determination', 'Bodhi' (enlightenment), 'All Buddha-Dharmas' in the following text, they are all similar to this. The rest can be inferred by analogy, and cannot be explained in detail one by one. Therefore, the previous sentences are all just 'Is Thus Come One'. Like the content from 'Like Spring' onwards, it is repeatedly displayed, first a metaphor, then a conclusion, and the rest can be known by analogy. The name is 'Cutting off all conditioned Dharmas and giving rise to all unconditioned virtuous Dharmas' (cutting off all conditioned dharmas and giving rise to all unconditioned virtuous dharmas), which is the eighty-ninth 'Clearly Separating from All Views' (clearly separating from all wrong views). First, list the name, cutting off conditioned dharmas, indicating being far away from wrong views; giving rise to unconditioned dharmas, indicating having right views. Secondly, explain its meaning, first explaining cutting off afflictions, cutting off all the blocked paths, generally speaking, it is cutting off afflictions. Cutting off all the wrong views of external paths (religions other than Buddhism) is called cutting off all paths, which are shown separately below. If I have views, non-self empty views, non-self non-self, non-existent non-existent views, these statements seem true, but because they are fixed calculations and do not conform to the principles of the Buddha's teachings, they must be cut off. Only cut off attachments, not cut off the view of self. Explaining the aforementioned giving rise to unconditioned virtuous dharmas, that is, Buddha-nature, highlighting what is not cut off. This sentence is not complete. If it were complete, it should say 'Named Understanding Buddha-nature' (named understanding Buddha-nature).
性即真脫總以結之。下即如來名不空空。是第九十明異外道所得解脫。先列其名。外道解脫虛誑無實名為空空。真不同彼名不空空。次釋其相。先解空空。言空空者無所有。釋其空義。即是外道尼干解脫。就人指斥。而是尼干實無解脫。就人解空。真不如是明有異空。結即可知。名果不空。第九十一明非有無。先列其名。名中不足。若具應言名不空空。為簡前門。單云不空。次釋其相。釋中初先約喻顯法。彼瓶遇緣則有破下。簡法異喻。前中有三。一立喻顯法。水酒酪瓶舉其喻體。下辨喻相。于中初就水酒等瓶明空不空。雖無水等是空義也。猶故得名為水等瓶不空義也。以有瓶體名為不空。非謂有其殘水酒等名為不空。與上文中明雖滅盡燈爐猶存其義相似。如是瓶下明空不空。不可偏定。若言空下破他空義。若言定空則不得有瓶體色香味觸等事。破其定空。若言不空復無水等。破定不空。二約喻顯法。解脫亦爾。合前瓶體。下合喻相。不可說色及與非色。合前雖無水酒等時猶故得名水酒等瓶。不可說空及以不空。合前不可說空不空。若言空下合前若空則不得有色香味觸若言不空而無水等。以是下結。三重法喻相對廣辨。于中初先就法明空。空者謂無二十五有明無苦。果及諸煩惱明無惑因。無一切苦及一切相復明無果。
【現代漢語翻譯】 現代漢語譯本 『性即真脫總以結之』，以下所說是如來（Tathagata，諸佛的通稱）之名『不空空』。這是第九十個，說明不同於外道（Tirthika，指佛教以外的宗教修行者）所得到的解脫。首先列出其名，外道的解脫虛假不實，名為『空空』。真正的解脫不同於外道，名為『不空空』。其次解釋其相，先解釋『空空』，說『空空』就是一無所有，解釋其空的意義，就是外道尼干（Nigantha，耆那教的別稱）的解脫。就人來指責，說尼干實際上沒有解脫，就人來解釋空。真正的解脫不是這樣，說明有不同於外道的空，總結來說就可以知道，名為果不空。 第九十一個，說明非有非無。先列出其名，名為『不空』，如果完整地說，應該說『名不空空』，爲了簡化前面的說法，只說『不空』。其次解釋其相，解釋中首先用比喻來顯示佛法。比如瓶子遇到因緣就會破裂，這是簡化佛法不同於比喻的地方。前面的比喻中有三點：一是建立比喻來顯示佛法，水瓶、酒瓶、奶酪瓶，舉出其比喻的本體。下文辨別比喻的相狀，其中首先就水、酒等瓶子說明空與不空。雖然沒有水等是空的意義，但仍然可以稱為水等瓶，是不空的意義。因為有瓶子的本體，所以名為不空，不是說有殘留的水、酒等才名為不空，與上文中說明雖然燈滅了但燈爐仍然存在的意義相似。像這樣，瓶子說明空與不空，不可以偏頗地決定。如果說空，就破斥他人的空義；如果說一定是空，那麼就不會有瓶子的本體、顏色、香味、觸感等事物，這是破斥其定空。如果說不空，又沒有水等，這是破斥定不空。第二點是用比喻來顯示佛法，解脫也是這樣，與前面的瓶子本體相合。下文與比喻的相狀相合，不可說色及非色，與前面雖然沒有水酒等時仍然可以稱為水酒等瓶相合，不可說空及不空，與前面不可說空不空相合。如果說空，與前面如果空就沒有色香味觸相合；如果說不空，就沒有水等。因此，總結來說，第三點是佛法與比喻相對，廣泛地辨別。其中首先就佛法說明空，空就是沒有二十五有（二十五種存在形式），說明沒有苦果，以及各種煩惱，說明沒有惑因，沒有一切苦及一切相，又說明沒有果報。
【English Translation】 English version '性即真脫總以結之 (xing ji zhen tuo zong yi jie zhi)' is concluded with the following, which is the Tathagata's (如來, Zhū Fó de tōngchēng, the general term for all Buddhas) name '不空空 (bù kōng kōng, not empty empty)'. This is the ninetieth, explaining the liberation obtained differently from the Tirthikas (外道, Wàidào, refers to religious practitioners other than Buddhists). First, list its name. The Tirthikas' liberation is false and unreal, named '空空 (kōng kōng, empty empty)'. True liberation is different from the Tirthikas, named '不空空 (bù kōng kōng, not empty empty)'. Next, explain its characteristics. First, explain '空空 (kōng kōng, empty empty)', saying '空空 (kōng kōng, empty empty)' is having nothing at all, explaining its meaning of emptiness, which is the liberation of the Niganthas (尼干, Nígàn, another name for Jainism). Accuse them by pointing to people, saying that the Niganthas actually have no liberation, and explain emptiness by pointing to people. True liberation is not like this, explaining that there is emptiness different from that of the Tirthikas. To conclude, it can be known that it is named the fruit of not being empty. The ninety-first explains neither existence nor non-existence. First, list its name, named '不空 (bù kōng, not empty)'. If it were to be said completely, it should be said '名不空空 (míng bù kōng kōng, named not empty empty)'. To simplify the previous statement, it is only said '不空 (bù kōng, not empty)'. Next, explain its characteristics. In the explanation, first use a metaphor to reveal the Dharma. For example, a bottle will break when it encounters conditions, which simplifies the difference between the Dharma and the metaphor. There are three points in the previous metaphor: first, establish a metaphor to reveal the Dharma, a water bottle, a wine bottle, a cheese bottle, citing the body of the metaphor. The following text distinguishes the appearance of the metaphor, in which the emptiness and non-emptiness are first explained with regard to water, wine, and other bottles. Although there is no water, etc., it is the meaning of emptiness, but it can still be called a water bottle, etc., which is the meaning of non-emptiness. Because there is the body of the bottle, it is called non-empty, not that it is called non-empty because there is residual water, wine, etc., which is similar to the meaning in the previous text that although the lamp is extinguished, the lamp stand still exists. In this way, the bottle explains emptiness and non-emptiness, which cannot be determined partially. If you say emptiness, you refute the emptiness of others; if you say it must be emptiness, then there will be no body, color, smell, touch, and other things of the bottle, which refutes its fixed emptiness. If you say it is not empty, but there is no water, etc., this refutes fixed non-emptiness. The second point is to use a metaphor to reveal the Dharma, and liberation is also like this, which is consistent with the previous body of the bottle. The following text is consistent with the appearance of the metaphor, and it cannot be said that color and non-color are consistent with the previous saying that although there is no water, wine, etc., it can still be called a water bottle, etc., and it cannot be said that emptiness and non-emptiness are consistent with the previous saying that emptiness and non-emptiness cannot be said. If you say emptiness, it is consistent with the previous saying that if it is empty, there will be no color, smell, and touch; if you say it is not empty, there will be no water, etc. Therefore, to sum up, the third point is that the Dharma and the metaphor are relatively widely distinguished. Among them, first explain emptiness in terms of the Dharma, emptiness means there are no twenty-five existences (二十五有, èrshíwǔ yǒu, twenty-five forms of existence), explaining that there is no suffering fruit, and various afflictions, explaining that there is no cause of delusion, no all suffering and all appearances, and explaining that there is no retribution.
以無二十五有果故則遠眾苦。亦離無常無我等相。故說以為無一切苦及一切相。言無一切有為行者明無業因。善惡二業名有為行。初一無字貫通諸句。如瓶無酪舉喻以帖。下次就法以明不空。謂實善色常樂我凈諸根相好名為善色。如瓶已下舉喻以帖。是故解脫猶如彼瓶結法同喻。上來約喻以辨解脫。人謂解脫全同彼喻。故下辨異。彼瓶遇緣則有破壞明喻異法。解脫不爾。辨法異喻。結即可知。名曰離愛第九十二明離愛疑。名中略故但云離愛。初先列名。次釋其相。先立反喻。下明不同。得大菩提更無所求所以離愛。于果決了所以無疑。下結即佛。重顯可知。斷諸有貪第九十三明其遠離生死因果。先列其名。斷有明離生死之果。斷貪明離生死之因。次釋其相。句別有六。前二略顯。斷一切相顯前斷有。謂斷無常苦等諸相。斷一切縛顯前斷貪。下四廣顯。斷一切煩惱明斷惑因。一切生死明斷惑果。一切因緣明斷業因。一切果報明斷業果。初一斷字貫通諸句。略無結辭。下即如來並即涅槃一切生下第九十四明離怖畏得受安樂。就此門中。初釋。次結。后即佛等。有難解者下重分別。初中先法文少不足。若具應言一切眾生怖畏生死故受三歸以三歸故得受安樂。次以喻顯。鹿畏獵師喻生怖畏生死煩惱。既得免下喻受三歸。得受安
樂喻其所少。下合可知。樂即解脫總以結之。下以解脫即如來等。佛法無量。然今且以七門相即。無盡是其法性虛空決定是惠。良以此等同體義分。故得相即。此門既然。上亦應爾。略不具論。有難解者下重顯之。有何難解。向前宣說受三歸依似若是別。復言解脫即如來等似若是一。一異相反故須釋之。又復前言以三歸故則得安樂濫同受樂。故下顯異。有二問答。前一問答釋顯三歸一異之義。后一問答明樂非受。就初問下。若涅槃佛性決定如來是一義者。云何說三執一疑三。向前宣說七法相即。今且舉四。此問不足。若具應言歸依既別彼涅槃等云何即一。準答應有。且舉一邊。一邊可知。佛答有三。一就三論一。二從有法名一已下就一辨三。三如來或時說一為三三為一下。雙就一三嘆以顯深。前中初明一切眾生以怖畏故求三歸依。故有三別。以三歸故證知佛性決定涅槃。所證同體故得為一。第二段中初先以理彰三是別。是故我下引說證別。前中初先泛明諸法名義一異。當法施名唯有二門。一名義俱一。二名義俱異。法有體用總別同異。就體就總就同施名。名義俱一。就用隨別逐異施名。名義俱異。隱顯互論具有四句。一名義俱一。二名義俱異。備如向辨。三名一義異。就體就總就同施名。攝義從詮說為名一。隨用隨別
【現代漢語翻譯】 現代漢語譯本 樂於譬喻他們所缺乏的。下面的內容可以推斷得知。快樂就是解脫，總而言之是這樣總結的。下面用解脫就是如來等來解釋。佛法無量無邊，但現在暫且用七門相即來說明，無盡是其法性，虛空決定是智慧。確實是因為這些同體義理的區分，所以才能相即。這個門既然如此，上面的也應該這樣，簡略而不詳細論述。如果有人難以理解，下面重新顯明。有什麼難以理解的呢？ 前面宣說受三歸依好像是分別的，又說解脫就是如來等好像是一體的。一異相互矛盾，所以需要解釋。又前面說因為三歸的緣故就能得到安樂，容易和享受快樂混淆，所以下面顯明它們的區別。有兩個問答。前面的問答解釋顯明三歸一異的意義，後面的問答說明快樂不是享受。就第一個問題來說，如果涅槃（Nirvana，寂滅）、佛性（Buddha-nature，覺悟的本性）、決定（certainty，確定性）、如來（Tathagata，佛的稱號）是一個意思，為什麼說三歸依卻執著於一個，疑惑於三個？前面宣說七法相即，現在暫且舉出四個。這個提問不完整，如果完整應該說歸依既然是分別的，那麼涅槃等怎麼會是一體的？按照回答應該有，暫且舉出一邊，一邊知道了另一邊也就知道了。佛回答有三種，一是就三論一，二是從『有法名一』以下就一辨三，三是如來有時說一為三，三為一，雙方面就一三讚歎來顯明其深刻。前面之中首先說明一切眾生因為怖畏的緣故尋求三歸依，所以有三種分別。因為三歸依的緣故證知佛性決定涅槃，所證知的本體相同，所以可以成為一體。第二段中首先用道理來彰顯三是分別的，所以『我』下面引用來說明分別。前面之中首先泛泛地說明諸法的名義一異。當法施名時只有兩個方面，一是名義都相同，二是名義都不同。法有體用總別同異，就體、就總、就同來施名，名義都相同。就用、隨別、逐異來施名，名義都不同。隱顯互相論述具有四句，一是名義都相同，二是名義都不同，詳細的如同前面所辨別的。三是名一義異，就體、就總、就同來施名，攝取意義從詮釋來說是名一，隨用隨別
【English Translation】 English version He is pleased to use analogies for what they lack. The following can be inferred. Joy is liberation, which is the overall conclusion. Below, 'liberation is the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)' and so on are used to explain. The Buddha's teachings are immeasurable, but for now, let's explain it with the mutual identity of the seven gates. Limitlessness is its Dharma-nature (Dharma-nature, the intrinsic nature of reality), and emptiness is definitely wisdom. Indeed, it is because of the distinctions in these aspects of the same entity that they can be mutually identical. Since this gate is like this, the above should also be like this, briefly and not in detail. If someone finds it difficult to understand, it will be re-explained below. What is difficult to understand? Earlier, it was said that taking refuge in the Three Refuges (Three Refuges, Buddha, Dharma, Sangha) seems to be separate, and then it was said that liberation is the Tathagata and so on, which seems to be one. The one and the different contradict each other, so it needs to be explained. Also, earlier it was said that because of the Three Refuges, one can obtain peace and happiness, which is easily confused with enjoying pleasure, so the difference between them is clarified below. There are two questions and answers. The previous question and answer explain and clarify the meaning of the oneness and difference of the Three Refuges, and the following question and answer explain that joy is not enjoyment. Regarding the first question, if Nirvana (Nirvana, the state of enlightenment), Buddha-nature (Buddha-nature, the intrinsic nature of a Buddha), certainty (certainty, the state of being certain), and the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) have the same meaning, why do you say the Three Refuges but cling to one and doubt the three? Earlier, it was said that the seven dharmas are mutually identical, and now let's mention four for the time being. This question is incomplete. If it were complete, it should say that since the refuges are separate, how can Nirvana and so on be one? According to the answer, there should be, let's mention one side for the time being, and if one side is known, the other side will also be known. The Buddha's answer has three aspects: first, discussing oneness from the perspective of the three; second, from 'the name of a dharma is one' onwards, distinguishing the three from the perspective of the one; third, the Tathagata sometimes says one is three, and three is one, praising both aspects of the one and three to show its profundity. In the previous part, it is first explained that all sentient beings seek the Three Refuges because of fear, so there are three distinctions. Because of the Three Refuges, one realizes that Buddha-nature is definitely Nirvana, and the realized essence is the same, so it can become one. In the second paragraph, it is first used reason to show that the three are separate, so 'I' below quotes to explain the separation. In the previous part, it is first generally explained that the names and meanings of all dharmas are one and different. When giving a name to a dharma, there are only two aspects: one is that the name and meaning are the same, and the other is that the name and meaning are different. Dharmas have essence, function, generality, particularity, sameness, and difference. When giving a name based on essence, generality, and sameness, the name and meaning are the same. When giving a name based on function, particularity, and difference, the name and meaning are different. Hidden and manifest are discussed mutually, having four sentences: one is that the name and meaning are the same, two is that the name and meaning are different, detailed as distinguished earlier. Three is that the name is one but the meaning is different, when giving a name based on essence, generality, and sameness, taking the meaning from the interpretation is said to be one name, following function and particularity
隨異施名。攝詮從旨說為義異。四義一名異。翻前可知。今於四中且列兩門。有法名一義異是第三門。有法名義俱異是第二門。次辨其相。解初門中。先牒。次釋。佛等皆常。依常施名。攝旨從詮故曰名一。佛等義別。攝詮從旨名為義異。是名下結。解後門中。先牒。次釋。佛法僧等義門各異。依之施名。名亦不同。故四俱異。佛名為覺。是其翻名。即是解義。法名不覺。非是翻名亦非解義。斯乃對佛簡異之辭。僧名和合。翻名解義。涅槃名脫。是其解義。非是翻名。空名非善。簡異之辭。非翻非釋。法性虛空不同行善。故名非善。無礙簡他亦是辨相。是為下結。下約前義彰其三歸。是別非一。就下引說證別之中先舉昔說。是故三歸不得為一結成別義。前中初告波阇波提供養眾僧即供三歸。波阇波提是佛姨母。生七日母便命終。波阇乳養。佛后出家。波阇戀憶。手自織成金縷之㲲。待佛還宮擬用奉佛。佛后還國。波阇波提遂用奉獻。佛時告曰。恩愛心施無大功德。當供養僧。若供眾僧。即供三歸。故今舉之。波阇次問。后佛為解。以三義別。是故不一。前辨一義。次辨異義。自下第三雙就一異結嘆顯深。如來或時說一為三。牒上後段佛性等一。就之宣說三歸差別。說三為一牒上初段就三歸依宣說佛性涅槃等一。如是之
【現代漢語翻譯】 現代漢語譯本 隨順不同的事物而施加名稱。如果總括詮釋而依從宗旨，就說是意義不同。四種情況中，名稱相同而意義不同。反過來推導可知。現在在四種情況中先列出兩種：有事物名稱相同而意義不同，這是第三種情況；有事物名稱和意義都不同，這是第二種情況。接下來辨析它們的表象。解釋第一種情況中，先列舉，再解釋。『佛』（Buddha，覺悟者）等都是常住不變的，依據常住不變的性質而施加名稱。因為總括宗旨而依從詮釋，所以說名稱相同。『佛』等的意義有差別，總括詮釋而依從宗旨，稱為意義不同。這是名稱下的結論。解釋后一種情況中，先列舉，再解釋。『佛』（Buddha，覺悟者）、『法』（Dharma，佛法）、『僧』（Sangha，僧團）等意義各不相同，依據這些差異施加名稱，名稱也不同，所以四者都不同。『佛』的名稱是覺悟，這是翻譯名稱，也就是解釋意義。『法』的名稱是不覺悟，這不是翻譯名稱，也不是解釋意義，這只是爲了對照『佛』而簡別差異的措辭。『僧』的名稱是和合，翻譯名稱就是解釋意義。『涅槃』（Nirvana，寂滅）的名稱是解脫，這是解釋意義，而不是翻譯名稱。『空』（Sunyata，空性）的名稱是非善，是簡別差異的措辭，既不是翻譯也不是解釋。法性虛空不同於行善，所以名稱為非善。無礙是簡別其他，也是辨別表象。這是下面的結論。下面依據前面的意義彰顯三歸依（皈依佛、皈依法、皈依僧），這是個別的而不是統一的。就下面引用的說法來證明差別，首先舉出過去的說法，因此三歸依不能視為一體，從而得出差別的結論。前面內容中，最初是波阇波提（Prajapati，佛陀的姨母）供養眾僧，即是供養三歸依。波阇波提是佛的姨母，出生七天母親就去世了，由波阇波提哺乳養育。佛後來出家，波阇波提戀戀不捨，親手織成金縷的毛毯，等待佛返回宮殿時用來奉獻給佛。佛後來回國，波阇波提就用它來奉獻。佛當時告訴她說，以恩愛之心佈施沒有大的功德，應當供養僧眾。如果供養眾僧，就是供養三歸依，所以現在舉出這個例子。波阇波提接著提問，後來佛為她解釋，因為三個意義不同，所以不是一體。前面辨別統一的意義，接著辨別不同的意義。從下面第三點開始，同時就統一和差異來總結讚歎，彰顯其深刻。如來有時說一為三，列舉上面后一段的佛性等統一，就此宣說三歸依的差別。說三為一，列舉上面初段，就三歸依宣說佛性涅槃等統一。像這樣……
【English Translation】 English version Names are assigned according to different entities. If summarizing the interpretation and following the principle, it is said that the meanings are different. Among the four cases, the name is the same but the meaning is different. It can be inferred from the reverse. Now, among the four cases, let's first list two: there are entities with the same name but different meanings, which is the third case; there are entities with different names and meanings, which is the second case. Next, analyze their appearances. In explaining the first case, first list, then explain. 『Buddha』 (the enlightened one) etc. are all constant, and names are assigned based on the constant nature. Because summarizing the principle and following the interpretation, it is said that the name is the same. The meanings of 『Buddha』 etc. are different, summarizing the interpretation and following the principle, it is called different meanings. This is the conclusion under the name. In explaining the latter case, first list, then explain. 『Buddha』 (the enlightened one), 『Dharma』 (the teachings), 『Sangha』 (the monastic community) etc. have different meanings, and names are assigned based on these differences, so the names are also different, so all four are different. The name of 『Buddha』 is enlightenment, which is translating the name, which is also explaining the meaning. The name of 『Dharma』 is non-enlightenment, which is not translating the name, nor is it explaining the meaning, it is just a term to distinguish the difference in contrast to 『Buddha』. The name of 『Sangha』 is harmony, translating the name is explaining the meaning. The name of 『Nirvana』 (liberation) is liberation, which is explaining the meaning, but not translating the name. The name of 『Sunyata』 (emptiness) is non-good, which is a term to distinguish the difference, neither translating nor explaining. The Dharma-nature of emptiness is different from doing good, so the name is non-good. Unobstructed is distinguishing others, and also distinguishing appearances. This is the conclusion below. Below, according to the previous meaning, the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) are highlighted, which are individual and not unified. Based on the following quoted statement to prove the difference, first cite the past statement, therefore the Three Refuges cannot be regarded as one, thus drawing the conclusion of difference. In the previous content, initially Prajapati (Buddha's aunt) offered to the Sangha, which is offering to the Three Refuges. Prajapati was Buddha's aunt, and her mother passed away seven days after birth, and was breastfed and raised by Prajapati. Buddha later became a monk, and Prajapati was reluctant to part, and personally weaved a golden thread blanket, waiting for Buddha to return to the palace to offer it to Buddha. Buddha later returned to the country, and Prajapati used it to offer it. Buddha then told her that giving with love has no great merit, and one should offer to the Sangha. If you offer to the Sangha, you are offering to the Three Refuges, so this example is cited now. Prajapati then asked, and later Buddha explained to her that because the three meanings are different, they are not one. The previous section distinguishes the unified meaning, and then distinguishes the different meanings. Starting from the third point below, at the same time, summarize and praise the unity and difference to highlight its profoundness. The Tathagata sometimes says one is three, listing the unity of Buddha-nature etc. in the latter part above, and proclaiming the difference of the Three Refuges based on this. Saying three is one, listing the first part above, and proclaiming the unity of Buddha-nature Nirvana etc. based on the Three Refuges. Like this...
義是佛境等嘆以顯深。上來明前解脫之中三歸依等一異之義。下次明前所得安樂是寂非受。迦葉先問如佛所說畢竟安樂名涅槃者是義云何。直請其相。請顯寂樂。夫涅槃下難破受樂。下佛答之。句別有四。一對初請彰其涅槃唯是寂樂。二斷一切下對向後難明其涅槃非是受樂。三若言下難破受樂成前第二。四是故下結前寂樂以為涅槃解脫之義。初中先喻。喻有四句。一自出生死喻。有人喻佛。佛昔因中起業煩惱名為食已。受苦心悶。求出三界斷除結業名出欲吐。正能斷除名得吐也。二現化隨物喻。自出生死俯應隨物名復回還。三假問顯德喻。同行菩薩名為同伴。請問如來生死盡未名得差不。而復還來怪佛在苦。四假答顯德喻。諸苦已盡名答已差。證寂永安名得安樂。下次合之。如來亦爾畢竟遠離二十五有合上初句。永得已下合第四句身得安樂。第二段中斷一切受名無受者五受斯斷。如是無受名常樂者嘆以顯勝。問曰。下說滅無常色獲得常色。受想行識亦復如是。云何說言佛無受樂。釋言。受中有其二種。一受境界違順等事。二證法相應攝受正法故名為受。今言無者無其初受。下言得者得其後受。兩言不違。后二可知。從上唯愿重垂廣來。
第三大段明解脫相。自下第四拂去詮況。何故須拂。上來借喻擬況解脫。人
【現代漢語翻譯】 現代漢語譯本： 義是佛境等嘆以顯深。意思是佛的境界等，用讚歎來顯示其深奧。 上來明前解脫之中三歸依等一異之義。前面說明了在解脫之中，三歸依等概念的相同和不同之處。 下次明前所得安樂是寂非受。接下來闡明先前所獲得的安樂是寂靜，而非感受。 迦葉先問如佛所說畢竟安樂名涅槃者是義云何。迦葉（Kasyapa，佛陀的弟子）首先問道：『如佛所說，究竟的安樂名為涅槃（Nirvana，滅度），這是什麼意思呢？』 直請其相。請顯寂樂。直接請教涅槃的相狀，請求顯現寂靜的快樂。 夫涅槃下難破受樂。關於涅槃，下面將要駁斥『涅槃是感受快樂』的觀點。 下佛答之。句別有四。下面佛陀回答，句子可以分為四個部分。 一對初請彰其涅槃唯是寂樂。第一部分，針對最初的請求，彰顯涅槃僅僅是寂靜的快樂。 二斷一切下對向後難明其涅槃非是受樂。第二部分，從『斷一切』開始，針對後面的疑問，說明涅槃不是感受的快樂。 三若言下難破受樂成前第二。第三部分，從『若言』開始，駁斥『涅槃是感受快樂』的觀點，呼應前面的第二部分。 四是故下結前寂樂以為涅槃解脫之義。第四部分，從『是故』開始，總結前面的寂靜快樂，作為涅槃解脫的意義。 初中先喻。第一部分中，先用比喻。 喻有四句。比喻有四個句子。 一自出生死喻。第一句，用從生死中出生的比喻。 有人喻佛。『有人』比喻佛陀（Buddha）。 佛昔因中起業煩惱名為食已。佛陀過去在因地中生起業和煩惱，這叫做『吃東西』。 受苦心悶。求出三界斷除結業名出欲吐。因為感受痛苦而心中煩悶，爲了脫離三界（Trailokya，欲界、色界、無色界），斷除煩惱和業障，這叫做『想要嘔吐』。 正能斷除名得吐也。真正能夠斷除，就叫做『吐出來』。 二現化隨物喻。第二句，用示現變化隨順事物的比喻。 自出生死俯應隨物名復回還。從生死中出生，俯身應和隨順事物，這叫做『又回來了』。 三假問顯德喻。第三句，用假設提問來顯示功德的比喻。 同行菩薩名為同伴。與佛陀一同修行的菩薩（Bodhisattva）叫做『同伴』。 請問如來生死盡未名得差不。請問如來：『生死已經斷盡了嗎？』這叫做『病好了嗎？』 而復還來怪佛在苦。又回來責怪佛陀還在痛苦之中。 四假答顯德喻。第四句，用假設回答來顯示功德的比喻。 諸苦已盡名答已差。『一切痛苦已經斷盡』，這叫做『回答說病已經好了』。 證寂永安名得安樂。證得寂靜永恒的安樂，這叫做『得到安樂』。 下次合之。接下來將比喻和實際情況結合起來。 如來亦爾畢竟遠離二十五有合上初句。如來（Tathagata）也是這樣，究竟遠離二十五有（twenty-five realms of existence），對應上面的第一句。 永得已下合第四句身得安樂。『永遠獲得』以下，對應第四句，身體獲得安樂。 第二段中斷一切受名無受者五受斯斷。第二段，斷絕一切感受，叫做『沒有感受者』，五種感受（五蘊：色、受、想、行、識）都被斷絕。 如是無受名常樂者嘆以顯勝。像這樣沒有感受，叫做『常樂』，用讚歎來顯示其殊勝。 問曰。下說滅無常色獲得常色。受想行識亦復如是。云何說言佛無受樂。有人問道：『下面經文說滅除了無常的色蘊，獲得了常恒的色蘊。受、想、行、識也是這樣。為什麼說佛陀沒有感受快樂呢？』 釋言。受中有其二種。解釋說：感受有兩種。 一受境界違順等事。第一種是感受境界的違逆、順從等事情。 二證法相應攝受正法故名為受。第二種是證悟佛法，與正法相應，攝受正法，因此叫做感受。 今言無者無其初受。現在所說的『沒有感受』，是沒有第一種感受。 下言得者得其後受。下面所說的『得到』，是得到第二種感受。 兩言不違。這兩種說法並不矛盾。 后二可知。後面的兩種（想和行）可以類推得知。 從上唯愿重垂廣來。從上面開始，只希望再次廣泛地垂聽。 第三大段明解脫相。第三大段，闡明解脫的相狀。 自下第四拂去詮況。從下面開始，第四個部分，拂去用來比喻和描述解脫的言辭。 何故須拂。為什麼要拂去呢？ 上來借喻擬況解脫。因為前面借用比喻來比擬描述解脫。
【English Translation】 English version: The meaning is that the Buddha's realm is praised to reveal its profundity. This means that the Buddha's realm, etc., is used with praise to show its depth. The above explains the similarities and differences of the Three Refuges, etc., within the previous liberation. The previous section explained the similarities and differences between concepts like the Three Refuges within liberation. Next, it will be clarified that the previously attained bliss is tranquility, not sensation. Next, it clarifies that the previously attained bliss is tranquility, not a feeling. Kasyapa (Kasyapa, Buddha's disciple) first asked, 'What is the meaning of what the Buddha said, that ultimate bliss is called Nirvana (Nirvana, extinction)?' Directly request its form, requesting the manifestation of tranquil bliss. Directly inquire about the characteristics of Nirvana, requesting the manifestation of tranquil bliss. Regarding Nirvana, the following will refute the view that 'Nirvana is the enjoyment of pleasure.' The Buddha answers below, with four distinct sentences. The Buddha answers below, and the sentences can be divided into four parts. The first part, in response to the initial request, highlights that Nirvana is only tranquil bliss. The second part, starting from 'cutting off everything,' addresses the later doubts, clarifying that Nirvana is not the enjoyment of pleasure. The third part, starting from 'if it is said,' refutes the view that 'Nirvana is the enjoyment of pleasure,' echoing the previous second part. The fourth part, starting from 'therefore,' concludes the preceding tranquil bliss as the meaning of Nirvana and liberation. In the first part, a metaphor is used first. The metaphor has four sentences. The first sentence is a metaphor of being born from birth and death. 'Someone' is a metaphor for the Buddha (Buddha). In the past, the Buddha generated karma and afflictions in the causal stage, which is called 'eating.' Suffering and feeling depressed, seeking to escape the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm), cutting off afflictions and karmic obstacles, is called 'wanting to vomit.' Being truly able to cut off is called 'vomiting.' The second sentence is a metaphor of manifesting transformations in accordance with things. Being born from birth and death, bending down to respond and accord with things, is called 'returning again.' The third sentence is a metaphor of using hypothetical questions to reveal merit. Bodhisattvas (Bodhisattva) who practice with the Buddha are called 'companions.' Asking the Tathagata (Tathagata), 'Has birth and death been exhausted?' is called 'has the illness been cured?' And returning to blame the Buddha for still being in suffering. The fourth sentence is a metaphor of using hypothetical answers to reveal merit. 'All suffering has been exhausted' is called 'answering that the illness has been cured.' Attaining tranquil and eternal bliss is called 'obtaining bliss.' Next, combine the metaphor with the actual situation. The Tathagata is also like this, ultimately being far away from the twenty-five realms of existence (twenty-five realms of existence), corresponding to the first sentence above. 'Eternally obtaining' and below, corresponds to the fourth sentence, the body obtaining bliss. The second section, cutting off all sensations, is called 'no feeler,' and the five sensations (five skandhas: form, sensation, perception, volition, and consciousness) are all cut off. Such absence of sensation is called 'constant bliss,' using praise to show its excellence. Someone asked, 'The following sutra says that impermanent form is extinguished and permanent form is obtained. Sensation, perception, volition, and consciousness are also like this. Why is it said that the Buddha has no enjoyment of pleasure?' Explaining, there are two kinds of sensation. The first is the sensation of things like adverse and favorable circumstances. The second is realizing the Dharma, corresponding to the right Dharma, and embracing the right Dharma, therefore it is called sensation. Now, 'no sensation' means no first sensation. The 'obtaining' mentioned below means obtaining the second sensation. These two statements are not contradictory. The latter two (perception and volition) can be inferred by analogy. From above, I only hope to listen widely again. The third major section explains the characteristics of liberation. From below, the fourth part, brush away the words used to metaphor and describe liberation. Why is it necessary to brush away? Because the previous section borrowed metaphors to compare and describe liberation.
謂解脫全問諸喻。故下拂之。于中有二。一明上來所立諸喻非喻為喻。二云何如來作二說下明喻非喻不得定說。前中有三。一明上喻非喻為喻。二真解脫者一切人天無能匹下明其非喻為喻所以。三如無比下類顯非喻為喻之相。就初段中。先明非喻。如來有時以因緣下彰其為喻。明非喻中有四問答。初迦葉問不生不滅是解脫耶。佛答言是。第二迦葉執喻同法。若不生滅為解脫者。世間虛空亦無生滅應是解脫。佛答不然。三迦葉問何故不然。如來反問迦蘭等聲同烏鵲不。第四迦葉以理正答。如來讚歎。迦葉答中不也總答。下別顯之。句別有四。初烏鵲聲比命命等不可為比明下劣上。二迦葉言迦蘭迦下明上遇下。于中迦葉先明過下。次責如來。無異葶下顯佛不應。三佛與空下約喻顯法。四迦蘭迦聲可喻佛下辨喻顯法。迦蘭喻佛。不喻烏鵲。彰其聲妙。以聲妙故用況解脫。不比虛空。佛嘆可知。上來一段廣明非喻。如來有時以因緣下明其為喻。所謂有時化他因緣引空喻曉。所況佛德故即如來。此初段竟。自下第二解釋非喻為喻所以。真解脫者一切無過解前非喻。為化生下釋前為喻。為化顯前有因緣矣。自下第三類顯非喻為喻之相。先舉其類。言非喻者如無比物不可引喻。略舉非喻。有因緣故可得引喻。略舉為喻。如經中下即事
指斥。下約顯法。不可以喻喻真解脫明其非喻。為化生下明其為喻。以諸譬下明上諸喻悉皆是其非喻為喻。上來第一明前諸喻非喻為喻。自下第二明喻非喻不得定說。迦葉先問若當是喻一向言喻若當非喻一向言非云何如來作二種說。下佛答之。明法不定。故不定說。文別有四。初害佛喻。明佛法身非喻為喻不得定說。二害母喻。明佛報身非喻為喻不得定說。三以是因緣我說種種譬喻已下結前第二。乘言便故。四或有因緣亦可喻下結前第一。初中有四。一如來立喻。二反問迦葉。三迦葉正答。四如來讚歎。就立喻中。舉佛法身不可得殺類明非喻。欲害得罪類顯為喻。初言有人喻佛應身。內具四辨名執刀劍。怒意說真名以瞋心。欲以眾喻況佛法身。說相逼真名害如來。法身平等不隨相變故言如來和無瞋色。下次反問。是人當得壞如來身是其一問。成逆罪不復是二問。迦葉答中初辨喻相。后約顯法。喻中初先對上初問明佛叵殺顯成非喻。直以噁心對向後問明由噁心。故成無間顯成為喻。前中初言不也總答。佛不可殺故言不也。何以故下釋成叵殺。如來身界不可壞者對問辨釋。身性名界。人身份齊亦名身界。法身離相故不可壞。者何已下轉釋不壞所以徴問。佛所以身偏不可壞。以無身者明身離相故不可壞。唯法性下明身體寂故
【現代漢語翻譯】 現代漢語譯本 指斥。（以下通過顯法來約束，說明不能用比喻來真正理解解脫，從而表明其並非比喻。『為化生下』說明其為比喻。『以諸譬下』說明以上所有比喻都是以非比喻作為比喻。）以上第一部分說明之前的比喻是以非比喻作為比喻。以下第二部分說明比喻和非比喻不能確定地說。迦葉先問：如果應當是比喻，就應該一直說是比喻；如果應當不是比喻，就應該一直說不是比喻。為什麼如來要作兩種說法？以下佛陀回答，說明法是不確定的，所以不能確定地說。文義上分為四部分：首先是傷害佛陀的比喻，說明佛陀的法身是以非比喻作為比喻，不能確定地說；第二是傷害母親的比喻，說明佛陀的報身是以非比喻作為比喻，不能確定地說；第三部分『以是因緣我說種種譬喻已下』總結了前面的第二點，因為言語方便的緣故；第四部分『或有因緣亦可喻下』總結了前面的第一點。第一部分中有四個小部分：一是如來設立比喻，二是反問迦葉，三是迦葉正面回答，四是如來讚歎。在設立比喻中，舉出佛陀法身不可被殺害的例子，說明其為非比喻；想要加害會得罪的例子，顯示其為比喻。一開始說『有人』比喻佛陀的應身（Buddha's Nirmāṇakāya，佛陀的化身），內在具備四種辯才，名叫『執刀劍』。憤怒地說真理，名叫『以瞋心』。想要用各種比喻來比擬佛陀的法身（Buddha's Dharmakāya，佛陀的法身），說得好像真的一樣，名叫『害如來』。法身是平等的，不隨外相變化，所以說如來平和而沒有憤怒的表情。接下來是反問。『是人當得壞如來身』是第一個問題，『成逆罪不復』是第二個問題。迦葉的回答中，先辨別比喻的相狀，然後通過顯法來說明。比喻中，首先針對上面的第一個問題，說明佛陀不可殺害，顯示其成為非比喻。直接用噁心來針對後面的問題，說明由於噁心的緣故，構成了無間罪，顯示其成為比喻。前面部分，一開始說『不也』是總的回答，佛陀不可殺害，所以說『不也』。『何以故下』解釋了為什麼不可殺害。『如來身界不可壞者』針對問題進行辨別解釋。身性叫做『界』，人身的分界也叫做『身界』。法身遠離外相，所以不可破壞。『者何已下』轉而解釋不可破壞的原因，提問說：佛陀的身體為什麼特別不可破壞？『以無身者』說明身體遠離外相，所以不可破壞。『唯法性下』說明身體是寂靜的緣故。 English version Reproach. (The following uses explicit teachings to constrain, explaining that metaphors cannot be used to truly understand liberation, thus indicating that it is not a metaphor. 'For the sake of sentient beings' indicates that it is a metaphor. 'With all metaphors' indicates that all the above metaphors use non-metaphors as metaphors.) The first part above explains that the previous metaphors use non-metaphors as metaphors. The second part below explains that metaphors and non-metaphors cannot be definitively stated. Kāśyapa (one of the principal disciples of Gautama Buddha, 迦葉) first asks: If it should be a metaphor, it should always be said to be a metaphor; if it should not be a metaphor, it should always be said not to be a metaphor. Why does the Tathāgata (the title of a Buddha, 如來) make two kinds of statements? The Buddha (佛陀) answers below, explaining that the Dharma (the teachings of the Buddha, 法) is uncertain, so it cannot be definitively stated. The meaning is divided into four parts: First, the metaphor of harming the Buddha, explaining that the Dharmakāya (the body of the Dharma, 法身) of the Buddha uses non-metaphors as metaphors and cannot be definitively stated; second, the metaphor of harming the mother, explaining that the Sambhogakāya (the body of bliss or reward, 報身) of the Buddha uses non-metaphors as metaphors and cannot be definitively stated; the third part, 'Because of this reason, I speak of various metaphors,' summarizes the second point above, because of the convenience of language; the fourth part, 'Or there may be a reason why it can also be a metaphor,' summarizes the first point above. The first part has four small parts: one is the Tathāgata setting up a metaphor, two is asking Kāśyapa in return, three is Kāśyapa's positive answer, and four is the Tathāgata's praise. In setting up the metaphor, the example of the Buddha's Dharmakāya not being able to be killed is given, indicating that it is a non-metaphor; the example of wanting to harm and incurring sin shows that it is a metaphor. At the beginning, it says 'someone' is a metaphor for the Nirmāṇakāya (the emanation body, 應身) of the Buddha, internally possessing four kinds of eloquence, named 'holding a knife and sword'. Angrily speaking the truth is called 'with anger'. Wanting to use various metaphors to compare the Dharmakāya of the Buddha, saying it as if it were true, is called 'harming the Tathāgata'. The Dharmakāya is equal and does not change with external appearances, so it is said that the Tathāgata is peaceful and has no angry expression. Next is the question in return. 'This person should be able to destroy the body of the Tathāgata' is the first question, 'Committing a heinous crime' is the second question. In Kāśyapa's answer, first distinguish the appearance of the metaphor, and then explain it through explicit teachings. In the metaphor, first, in response to the first question above, it is explained that the Buddha cannot be killed, showing that it becomes a non-metaphor. Directly using evil intentions to target the later question, it is explained that due to evil intentions, the crime of immediate retribution is constituted, showing that it becomes a metaphor. In the previous part, at the beginning, saying 'no' is the general answer, the Buddha cannot be killed, so it is said 'no'. 'Why below' explains why it cannot be killed. 'The realm of the Tathāgata's body cannot be destroyed' distinguishes and explains in response to the question. The nature of the body is called 'realm', and the boundary of the human body is also called 'body realm'. The Dharmakāya is far from external appearances, so it cannot be destroyed. 'Who below' then explains the reason for not being able to be destroyed, asking: Why is the Buddha's body particularly indestructible? 'With no body' explains that the body is far from external appearances, so it cannot be destroyed. 'Only the nature of the Dharma below' explains that the body is tranquil.
【English Translation】 Reproach. (The following uses explicit teachings to constrain, explaining that metaphors cannot be used to truly understand liberation, thus indicating that it is not a metaphor. 'For the sake of sentient beings' indicates that it is a metaphor. 'With all metaphors' indicates that all the above metaphors use non-metaphors as metaphors.) The first part above explains that the previous metaphors use non-metaphors as metaphors. The second part below explains that metaphors and non-metaphors cannot be definitively stated. Kashyapa first asks: If it should be a metaphor, it should always be said to be a metaphor; if it should not be a metaphor, it should always be said not to be a metaphor. Why does the Tathagata make two kinds of statements? The Buddha answers below, explaining that the Dharma is uncertain, so it cannot be definitively stated. The meaning is divided into four parts: First, the metaphor of harming the Buddha, explaining that the Dharmakaya of the Buddha uses non-metaphors as metaphors and cannot be definitively stated; second, the metaphor of harming the mother, explaining that the Sambhogakaya of the Buddha uses non-metaphors as metaphors and cannot be definitively stated; the third part, 'Because of this reason, I speak of various metaphors,' summarizes the second point above, because of the convenience of language; the fourth part, 'Or there may be a reason why it can also be a metaphor,' summarizes the first point above. The first part has four small parts: one is the Tathagata setting up a metaphor, two is asking Kashyapa in return, three is Kashyapa's positive answer, and four is the Tathagata's praise. In setting up the metaphor, the example of the Buddha's Dharmakaya not being able to be killed is given, indicating that it is a non-metaphor; the example of wanting to harm and incurring sin shows that it is a metaphor. At the beginning, it says 'someone' is a metaphor for the Nirmanakaya of the Buddha, internally possessing four kinds of eloquence, named 'holding a knife and sword'. Angrily speaking the truth is called 'with anger'. Wanting to use various metaphors to compare the Dharmakaya of the Buddha, saying it as if it were true, is called 'harming the Tathagata'. The Dharmakaya is equal and does not change with external appearances, so it is said that the Tathagata is peaceful and has no angry expression. Next is the question in return. 'This person should be able to destroy the body of the Tathagata' is the first question, 'Committing a heinous crime' is the second question. In Kashyapa's answer, first distinguish the appearance of the metaphor, and then explain it through explicit teachings. In the metaphor, first, in response to the first question above, it is explained that the Buddha cannot be killed, showing that it becomes a non-metaphor. Directly using evil intentions to target the later question, it is explained that due to evil intentions, the crime of immediate retribution is constituted, showing that it becomes a metaphor. In the previous part, at the beginning, saying 'no' is the general answer, the Buddha cannot be killed, so it is said 'no'. 'Why below' explains why it cannot be killed. 'The realm of the Tathagata's body cannot be destroyed' distinguishes and explains in response to the question. The nature of the body is called 'realm', and the boundary of the human body is also called 'body realm'. The Dharmakaya is far from external appearances, so it cannot be destroyed. 'Who below' then explains the reason for not being able to be destroyed, asking: Why is the Buddha's body particularly indestructible? 'With no body' explains that the body is far from external appearances, so it cannot be destroyed. 'Only the nature of the Dharma below' explains that the body is tranquil.
不可壞。是人已下結成不壞。答后問中。直以噁心成無間者化意違真名為噁心。成其譬喻言說之事名成無間。無間之義后別具論。下約顯法。以是因緣引諸譬喻知實法者偏約后句明為喻也。以是噁心亦得成就無間因緣。佛引諸喻得令大眾知佛真法。亦應約初明其非喻。略不明也。佛贊可知。第二段中文亦有四。一如來立喻。二反問迦葉。三迦葉正答。四如來讚歎。初中惡人喻佛應身。說相侵真故名惡人。欲以諸喻顯示報身。喻相逼真名之為害。真為化本故名為母。化在三有名住野田。在諸相中名在𧂐下。報佛以其大悲願力資化不絕名母送食。應身如來內緣真德名為見己。便起說意名生噁心。備具四辨名前磨刀。報身如來明鑑化意名母知己。從化隨相名入𧂐中。應以利辨隨其喻相。廣說真德名繞𧂐斫。暢聖化心名斫己喜。念己說已名生殺想。真體離相名從𧂐出。安住實際名至家中。反問可知。迦葉答中先辨喻相。后約顯法。喻中初言不可定說若說有母身應壞身若不壞云何言有。明其無罪顯成非喻。若說無下明其有罪彰其為喻。以是緣下約喻顯法。偏約后句明其有喻。初略不論。佛贊可知。自下第三結前第二。以是因緣我說種種喻真解脫結成有喻。繞𧂐遍斫名說種種。雖以無量阿僧祇下結成無喻。下結第一。或有因緣亦可
【現代漢語翻譯】 現代漢語譯本 不可毀壞。這個人已經完成了不壞的因緣。回答後面的問題時，直接以噁心造成無間地獄的，是把化身當成真身，錯誤地認為化身就是真身，這被稱為『噁心』。成就這種譬喻言說的事情，就叫做『成就無間』。無間地獄的意義，後面會詳細討論。下面是根據顯法來解釋。因為這個因緣，引用各種譬喻，瞭解實法的人，偏重於后一句，說明這是譬喻。因為這種噁心，也能成就無間地獄的因緣。佛陀引用各種譬喻，是爲了讓大眾瞭解佛陀的真法，也應該側重於前一句，說明這不是譬喻，這裡省略了沒有詳細說明。佛陀的讚揚是可以理解的。 第二段文字中也有四個部分。一是如來設立譬喻，二是反問迦葉（Kasyapa，佛陀的十大弟子之一），三是迦葉正確回答，四是如來讚歎。最初的部分，惡人比喻佛陀的應身（Nirmanakaya，佛陀為度化眾生而顯現的化身）。因為（應身）說法冒犯了真身，所以稱為『惡人』。想要用各種譬喻顯示報身（Sambhogakaya，佛陀證得果位后所顯現的莊嚴身），譬喻（報身）的形象逼真，所以稱之為『害』。真身是化身的根本，所以稱為『母』。化身存在於三有（欲界、色界、無色界）之中，就像住在荒野的田地裡。存在於各種表象之中，就像在產門之下。報身佛以其大悲願力，資助化身不斷，這叫做『母親送食物』。應身如來內在具有真身的功德，這叫做『見到自己』。於是產生說法的意願，叫做『生噁心』。具備四種辯才，這叫做『磨刀』。報身如來明鑑化身的意圖，叫做『母親知道自己』。從化身隨順表象，叫做『進入產門中』。應該用銳利的辯才，隨順譬喻的表象，廣泛宣說真身的功德，叫做『圍繞產門砍斫』。暢快地表達聖者的化度之心，叫做『砍斫自己而感到喜悅』。想到自己已經說了，叫做『產生殺害的想法』。真身的本體脫離表象，叫做『從產門出來』。安住在實際的境界中，叫做『回到家中』。反問是可以理解的。 迦葉的回答中，先辨別譬喻的表象，然後根據顯法來解釋。譬喻中，最初說不可定說，如果說有母親，身體應該毀壞，如果身體不毀壞，怎麼能說有罪？說明沒有罪，顯示這不是譬喻。如果說沒有（母親），下面說明有罪，彰顯這是譬喻。因為這個緣故，下面根據譬喻來顯示佛法。偏重於后一句，說明這是譬喻，最初省略了沒有討論。佛陀的讚揚是可以理解的。從下面第三段總結前面第二段。因為這個因緣，我說種種譬喻，真實解脫，總結成有譬喻。圍繞產門到處砍斫，叫做『說種種』。雖然用無量阿僧祇（Asamkhya，佛教中的一個極大數）下面總結成沒有譬喻。下面總結第一段。或者有因緣也可以（是譬喻）。
【English Translation】 English version It cannot be destroyed. This person has already completed the cause for non-destruction. Answering the later question, directly creating Avici (Avīci, the uniterrupted hell) with an evil mind is mistaking the Nirmanakaya (Nirmāṇakāya, emanation body of the Buddha) for the Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate reality), wrongly believing that the emanation body is the true body, which is called 'evil mind'. Accomplishing this metaphorical speech is called 'achieving Avici'. The meaning of Avici will be discussed in detail later. The following is explained according to the manifested Dharma. Because of this cause, various metaphors are cited, and those who understand the true Dharma emphasize the latter sentence, indicating that this is a metaphor. Because of this evil mind, one can also achieve the cause for Avici. The Buddha cites various metaphors to let the public understand the Buddha's true Dharma, and one should also focus on the former sentence, indicating that this is not a metaphor, which is omitted here without detailed explanation. The Buddha's praise is understandable. There are also four parts in the second paragraph. First, the Tathagata (Tathāgata, 'one who has thus come', an epithet of the Buddha) establishes a metaphor, second, he asks Kasyapa (Kāśyapa, one of the ten great disciples of the Buddha) in return, third, Kasyapa answers correctly, and fourth, the Tathagata praises. In the initial part, the evil person is a metaphor for the Nirmanakaya (Nirmāṇakāya, emanation body of the Buddha). Because (the emanation body's) speech offends the Dharmakaya, it is called 'evil person'. Wanting to use various metaphors to show the Sambhogakaya (Saṃbhogakāya, the enjoyment body of the Buddha), the image of the metaphor (Sambhogakaya) is lifelike, so it is called 'harm'. The Dharmakaya is the root of the emanation body, so it is called 'mother'. The emanation body exists in the three realms (desire realm, form realm, formless realm), like living in a wild field. Existing in various appearances is like being under the birth canal. The Sambhogakaya Buddha uses his great compassionate vows to continuously support the emanation body, which is called 'mother sending food'. The Nirmanakaya Tathagata internally possesses the merits of the Dharmakaya, which is called 'seeing oneself'. Then the intention to speak arises, which is called 'generating an evil mind'. Possessing the four kinds of eloquence is called 'sharpening the knife'. The Sambhogakaya Tathagata clearly understands the intention of the emanation body, which is called 'mother knowing oneself'. Following the appearance from the emanation body is called 'entering the birth canal'. One should use sharp eloquence, follow the appearance of the metaphor, and widely proclaim the merits of the Dharmakaya, which is called 'chopping around the birth canal'. Expressing the heart of the saint's transformation, which is called 'chopping oneself and feeling joy'. Thinking that one has already spoken is called 'generating the thought of killing'. The true body is free from appearances, which is called 'coming out of the birth canal'. Abiding in the actual realm is called 'returning home'. The counter-question is understandable. In Kasyapa's answer, first distinguish the appearance of the metaphor, and then explain it according to the manifested Dharma. In the metaphor, the initial statement cannot be definitively said. If it is said that there is a mother, the body should be destroyed. If the body is not destroyed, how can it be said that there is sin? It shows that there is no sin, showing that this is not a metaphor. If it is said that there is no (mother), the following explains that there is sin, highlighting that this is a metaphor. Because of this reason, the following explains the Dharma according to the metaphor. Emphasizing the latter sentence indicates that this is a metaphor, which was initially omitted and not discussed. The Buddha's praise is understandable. From the third paragraph below, summarize the second paragraph above. Because of this cause, I say various metaphors, true liberation, summarized as having metaphors. Chopping around the birth canal everywhere is called 'saying various things'. Although using immeasurable Asamkhya (Asaṃkhya, an extremely large number in Buddhism) below, it is summarized as having no metaphor. The following summarizes the first paragraph. Or there may be a cause that can also (be a metaphor).
為喻結成有喻。或有因緣不可喻者結成無喻。從上何等名涅槃來合為第二開解脫德。自下第三結嘆顯勝。于中有三。初二嘆后解脫之德。是故解脫成就如是無量德者就法結嘆。具前百德故曰無量。趣涅槃者涅槃如來亦有如是無量功德就人結嘆。如來是其求涅槃人名趣涅槃者。證大涅槃成如來身是故名為涅槃如來。前辨解脫皆即如來是故。如來亦有如是無量功德。末後一句結前第一解脫之處。以有如是解脫德故名大涅槃。自下第四迦葉領解。我今始知如來至處為無有盡重領向前解脫之處。向前廣辨解脫處中迦葉領解如是涅槃是如來處常不變易。故今重領。我今始知如來至處為無有盡。對昔不知名今為始。無盡猶前常住義也。處若無盡當知壽命亦無盡者領解脫德。法無盡故成人無盡。此即領上解脫德中如來無有生老病死。名命無盡。自下第五結嘆勸學。善哉能護是嘆辭也。嘆前領解。若有欲下勸學辭也。
長壽至此明其行體。自下第二辨行所依。于中初先正明所依。下說邪正離所不依。前中辨明四依菩薩為所依人。此即答上云何得廣大為眾作依止實非阿羅漢而與羅漢等。彼問如何云何得彼廣大為眾作依止人。雖未同於諸佛羅漢。化功同彼佛羅漢者我欲依止。故今答之明有四人能為眾生作依止處如佛無異堪可依止。文
【現代漢語翻譯】 現代漢語譯本：為比喻而結合的比喻。或者因為某些因緣無法用比喻表達，就結合成沒有比喻。從上面所說的什麼名為涅槃，結合起來成為第二重開解脫的功德。從下面開始是第三重總結讚歎，彰顯殊勝之處。其中有三點。首先兩點是讚歎解脫的功德。因此，解脫成就瞭如此無量的功德，這是就法而言的總結讚歎。具備前面所說的百種功德，所以稱為『無量』。趨向涅槃的人，涅槃如來也具有如此無量的功德，這是就人而言的總結讚歎。如來是尋求涅槃的人，被稱為『趣涅槃者』。證得大涅槃，成就如來之身，因此被稱為『涅槃如來』。前面辨析的解脫都與如來相同，因此，如來也具有如此無量的功德。最後一句是總結前面第一重解脫之處。因為具有如此解脫的功德，所以名為大涅槃。從下面開始是第四重，迦葉領悟理解。我現在才知道如來所到的地方是無有窮盡的，這是再次領悟理解前面所說的解脫之處。在前面廣泛辨析的解脫之處中，迦葉領悟理解這樣的涅槃是如來的常住不變之處。所以現在再次領悟理解。我現在才知道如來所到的地方是無有窮盡的。相對於過去的不瞭解，現在才開始瞭解。『無盡』與前面的『常住』是同一個意思。如果處所沒有窮盡，應當知道壽命也沒有窮盡，這是領悟理解解脫的功德。法沒有窮盡，所以成就的人也沒有窮盡。這也就是領悟理解上面解脫的功德中，如來沒有生老病死，名為壽命沒有窮盡。從下面開始是第五重，總結讚歎並勸勉學習。『善哉能護』是讚歎之辭。讚歎前面的領悟理解。『若有欲』是下面的勸勉學習之辭。長壽到這裡說明了它的行持本體。從下面開始是第二重，辨析行持所依。其中首先是正式說明所依。下面說邪正遠離所不依。前面辨明四依菩薩是所依之人。這也就是回答上面所說的『如何才能得到廣大，為大眾作依止，實際上不是阿羅漢卻與阿羅漢相等』。前面問的是如何才能得到廣大，為大眾作依止之人。雖然沒有等同於諸佛羅漢，但教化功德等同於諸佛羅漢的人，我想要依止。所以現在回答，說明有四種人能夠為眾生作依止之處，如同佛一樣，可以依止。文。 長壽至此明其行體。自下第二辨行所依。于中初先正明所依。下說邪正離所不依。前中辨明四依菩薩為所依人。此即答上云何得廣大為眾作依止實非阿羅漢而與羅漢等。彼問如何云何得彼廣大為眾作依止人。雖未同於諸佛羅漢。化功同彼佛羅漢者我欲依止。故今答之明有四人能為眾生作依止處如佛無異堪可依止。文
【English Translation】 English version: Metaphors are formed by combining metaphors. Or, due to certain conditions that cannot be expressed through metaphors, they are combined into non-metaphors. From what has been said above, what is called Nirvana is combined to become the second merit of opening liberation. From below begins the third summary of praise, highlighting the superior aspects. There are three points within this. The first two points are praising the merits of liberation. Therefore, liberation achieves such immeasurable merits, which is a summary of praise in terms of the Dharma. Possessing the hundred merits mentioned earlier, it is called 'immeasurable'. Those who strive for Nirvana, the Tathagata (Thus Come One) of Nirvana also possesses such immeasurable merits, which is a summary of praise in terms of people. The Tathagata is the one who seeks Nirvana, and is called 'one who strives for Nirvana'. Attaining Great Nirvana and achieving the body of the Tathagata, therefore, is called 'Nirvana Tathagata'. The liberation analyzed earlier is the same as the Tathagata, therefore, the Tathagata also possesses such immeasurable merits. The last sentence summarizes the first place of liberation mentioned earlier. Because of possessing such merits of liberation, it is called Great Nirvana. From below begins the fourth part, where Kashyapa (one of the principal disciples of Buddha) comprehends and understands. I now know that the place where the Tathagata arrives is without end, which is a re-comprehension and understanding of the place of liberation mentioned earlier. In the place of liberation extensively analyzed earlier, Kashyapa comprehends and understands that such Nirvana is the permanent and unchanging place of the Tathagata. Therefore, he now re-comprehends and understands. I now know that the place where the Tathagata arrives is without end. In contrast to the past lack of understanding, now he begins to understand. 'Without end' has the same meaning as 'permanent' mentioned earlier. If the place is without end, it should be known that life is also without end, which is comprehending and understanding the merits of liberation. If the Dharma is without end, then the accomplished person is also without end. This is also comprehending and understanding that in the merits of liberation mentioned above, the Tathagata has no birth, old age, sickness, or death, which is called life without end. From below begins the fifth part, summarizing praise and encouraging learning. 'Excellent, able to protect' is a term of praise. Praising the previous comprehension and understanding. 'If there is a desire' is the term of encouragement for learning below. Longevity, up to this point, clarifies its practice essence. From below begins the second part, analyzing the basis of practice. Among them, first is the formal explanation of what is relied upon. Below it says what is right and wrong is separated from what is not relied upon. Earlier, it was clarified that the Four Reliances Bodhisattvas are the people to be relied upon. This is also answering what was said above, 'How can one obtain greatness, become a reliance for the masses, and actually not be an Arhat (one who has attained Nirvana) but be equal to an Arhat?' The previous question was how to obtain greatness and become a reliance for the masses. Although not equal to all Buddhas and Arhats, I want to rely on those whose teaching merits are equal to those of Buddhas and Arhats. Therefore, the answer now explains that there are four types of people who can be a place of reliance for sentient beings, just like the Buddha, and can be relied upon. Text. Longevity, up to this point, clarifies its practice essence. From below begins the second part, analyzing the basis of practice. Among them, first is the formal explanation of what is relied upon. Below it says what is right and wrong is separated from what is not relied upon. Earlier, it was clarified that the Four Reliances Bodhisattvas are the people to be relied upon. This is also answering what was said above, 'How can one obtain greatness, become a reliance for the masses, and actually not be an Arhat but be equal to an Arhat?' The previous question was how to obtain greatness and become a reliance for the masses. Although not equal to all Buddhas and Arhats, I want to rely on those whose teaching merits are equal to those of Buddhas and Arhats. Therefore, the answer now explains that there are four types of people who can be a place of reliance for sentient beings, just like the Buddha, and can be relied upon. Text.
中初先正明四人為所依處。如佛所說。依四法下對法會通。此亦即明行所依法。前中有二。一明四人德行相貌。二我今不依是四人下勸人依止教人供養。初中有四。一總舉四人總嘆其德。二別列四人總嘆其德。三別牒四人別顯其德。四總結四人總嘆其德。就初段中先舉四人。以此四人依經成德。又此經中之所宣說。故言是大涅槃經中有四種人。下嘆其德。護法立法憶念正法是通法行。即是自利。身能匡護不令他人輕謗毀呰名護正法。如上廣說。口能豎成名建正法。心思不忘名憶念法。能多已下是益人行。即是利他。能多利益出世法化。憐愍世等世間法化。憐愍世間是利他心。為世依下是利他行。人為物依。法能安樂。人天可化。故偏論之。亦可憐愍慈念三塗。為世依等近益人天。第二段中先列四人。何等徴問。有人出等辨列其名。四依之義廣如別章。今且釋名。有人出世具煩惱性名第一者。所謂種性解行地人。仁王經中說種性上方為法師自前未能。故知非是種性已前。下文宣說供佛五恒方堪為依故非善趣。文中說之。具煩惱性非第八人明非地上。如來滅后現化益物名為出世。五住惑中無偏盡處名具煩惱。問曰。地持宣說種性具足二凈。今以何故言具煩惱。解言。地持望於二乘故說二凈。此對地上名具煩惱。須陀斯陀名
【現代漢語翻譯】 現代漢語譯本： 中初先正明四人是所依止之處，正如佛所說。依據四法來融會貫通對法。這也說明了修行所依據的法。前面部分分為兩點。一是說明這四人的德行和相貌，二是從『我現在不依止這四人』開始，勸人依止並教人供養。第一點中又分為四點。一是總舉這四人，總讚他們的德行。二是分別列出這四人，總讚他們的德行。三是分別列舉這四人，分別彰顯他們的德行。四是總結這四人，總讚他們的德行。在第一段中，先舉出這四人。這四人依據經典成就德行。又因為這部經中所宣說的，所以說《大涅槃經》中有四種人。下面讚歎他們的德行。護法、立法、憶念正法是共通的修行，也就是自利。自身能夠匡正維護，不讓其他人輕視誹謗，這叫做護正法，如前面廣泛所說。口中能夠樹立成就，叫做建立正法。心中思念不忘，叫做憶念法。能夠多多地以下是利益他人的行為，也就是利他。能夠多多地利益出世間的教化，憐憫世間等等是世間的教化。憐憫世間是利他的心。『為世間所依』以下是利他的行為。人是萬物的依靠，佛法能夠帶來安樂。人和天可以被教化，所以偏重論述他們。也可以憐憫慈念三惡道，『為世間所依』等等是就近利益人和天。第二段中，先列出這四人。『何等』是提問。『有人出』等等是辨別列出他們的名字。四依的意義廣泛如其他章節所述。現在且解釋他們的名稱。『有人出世，具有煩惱的性質』，這叫做第一種人。所謂種性、解行地人。《仁王經》中說種性上方為法師，自身之前未能做到。所以知道不是種性之前。下文宣說供佛五恒河沙，才堪為依止，所以不是善趣。文中這樣說。具有煩惱的性質，不是第八地的人，說明不是地上菩薩。如來滅度后，顯現化身利益眾生，這叫做『出世』。五住煩惱中沒有完全斷盡的地方，叫做『具有煩惱』。問：地持論宣說種性具足二凈，現在為什麼說具有煩惱？解釋說：地持論是相對於二乘來說的，所以說二凈。這裡是相對於地上菩薩來說的，所以叫做具有煩惱。須陀洹、斯陀含名
【English Translation】 English version: The four individuals of the Middle, Initial, Prior, Correct, and Clear are the places of reliance, as the Buddha stated. Relying on the Four Dharmas to comprehensively understand the Dharma. This also clarifies the Dharma that practice relies on. The preceding part is divided into two points. First, it describes the virtues and appearances of these four individuals. Second, starting with 'I now do not rely on these four individuals,' it encourages people to rely on them and teaches them to make offerings. The first point is further divided into four points. First, it generally mentions these four individuals and praises their virtues. Second, it lists these four individuals separately and praises their virtues. Third, it lists these four individuals separately and highlights their virtues. Fourth, it summarizes these four individuals and praises their virtues. In the first section, it first mentions these four individuals. These four individuals achieve virtues based on the scriptures. Moreover, because it is what is proclaimed in this scripture, it is said that there are four types of people in the Mahāparinirvāṇa Sūtra. The following praises their virtues. Protecting the Dharma, establishing the Dharma, and remembering the Correct Dharma are common practices, which is self-benefit. Being able to rectify and protect oneself, preventing others from despising and slandering, is called protecting the Correct Dharma, as extensively explained above. Being able to establish and accomplish through speech is called establishing the Correct Dharma. Thinking and not forgetting in the mind is called remembering the Dharma. Being able to benefit greatly below is the act of benefiting others, which is benefiting others. Being able to greatly benefit the teachings of transcending the world, having compassion for the world, etc., are the teachings of the world. Having compassion for the world is the mind of benefiting others. 'Being the reliance of the world' below is the act of benefiting others. People are the reliance of all things, and the Dharma can bring peace and happiness. People and gods can be taught, so they are emphasized. One can also have compassion and loving-kindness for the three evil realms. 'Being the reliance of the world,' etc., is to benefit people and gods nearby. In the second section, it first lists these four individuals. 'What' is a question. 'Someone appears' etc., is to distinguish and list their names. The meaning of the Four Reliances is as extensive as described in other chapters. Now, let's explain their names. 'Someone appears in the world, possessing the nature of afflictions,' this is called the first type of person. The so-called gotra (lineage), understanding and practice, and bhūmi (stage) person. The Renwang Jing (Sūtra of Humane Kings) says that above the gotra is the Dharma master, who has not been able to do it himself before. Therefore, it is known that it is not before the gotra. The following text proclaims that offering to the Buddha with five gaṅgā sands is worthy of being relied upon, so it is not a good destiny. The text says so. Possessing the nature of afflictions, not the eighth bhūmi person, indicates not a bodhisattva on the ground. After the Tathāgata's extinction, manifesting a transformation body to benefit sentient beings is called 'appearing in the world.' Not having completely exhausted the five dwelling afflictions is called 'possessing afflictions.' Question: The Yogācārabhūmi-śāstra proclaims that the gotra possesses two purities, so why is it said to possess afflictions now? Explanation: The Yogācārabhūmi-śāstra is in relation to the two vehicles, so it speaks of two purities. Here, it is in relation to the bodhisattvas on the ground, so it is called possessing afflictions. Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner) name
第二者。須陀此方名為逆流。逆生死流。亦名抵債。抵三塗債。又亦名為修集無漏。位分何處。須陀有三。一者守果。初地滿心。二者攝因。初地始心已去皆是。三者進向。上盡二地皆名須陀。合說前二為須陀洹。故地論中宣說初地以為見道。斯陀含者此名頻來。于欲界地更來更生。亦名住薄。依如小乘。欲界修道九品惑中斷六三在故云住薄。若依大乘。三界修惑皆能薄之。故地經言欲色有縛無明縛等皆悉微薄。位分何處。分別有三。一者守果。在第三地。故地經中宣說三地諸縛微薄。二者攝因。二地已下漸斷修惑通名斯陀。三者進向。上盡七地。合此三種通名斯陀。何故此二合為一依。以此二人功用行同供佛解義過前劣后。所以合之。阿那含者此名不還。依如小乘。于欲界中更不受生故名不還。若依大乘。不還起于愛佛煩惱故名不還。位分何處。分別有三。一者守果。在第八地。愛佛煩惱此處斷故。二者攝因。四地已上同名那含。修習順忍向八地故。三者進向。上盡九地。合說后二為阿那含。以於此處同舍功用供佛解義過前劣后。所以為一。阿羅漢者此名無著。斷有因故。亦名無生。盡苦果故。位分何處。分別有三。一者守果。在第十地。二者攝因。九地已上同名羅漢。三者進向。上盡金剛。合說后二為阿羅漢。以
【現代漢語翻譯】 現代漢語譯本： 第二者，須陀洹（Srota-apanna，入流果）在此方被稱為『逆流』，逆生死之流，也稱為『抵債』，抵償三塗（地獄、餓鬼、畜生）之債。又名『修集無漏』，其位階在何處？須陀洹有三種：一是守果，位於初地（歡喜地）滿心；二是攝因，從初地始心開始都屬於；三是進向，最高到二地（離垢地）都可稱為須陀洹。合起來說前兩種為須陀洹。所以在《地論》中宣說初地為見道位。斯陀含（Sakrdagamin，一來果）的意思是『頻來』，在欲界（Kama-dhatu）中一次又一次地來生。也稱為『住薄』，按照小乘的說法，在欲界修道時，九品惑（九種煩惱）中斷除了六品，還剩下三品，所以稱為『住薄』。如果按照大乘的說法，三界（欲界、色界、無色界）的修惑都能使其變得微薄。所以《地經》說，欲界、色界的有縛、無明縛等都變得非常微薄。其位階在何處？分為三種：一是守果，在第三地（發光地）。所以《地經》中宣說三地的各種束縛變得微薄。二是攝因，二地以下逐漸斷除修惑，都可稱為斯陀含。三是進向，最高到七地（遠行地）。將這三種合起來統稱為斯陀含。為什麼將這二者合為一類呢？因為這二者的功用和修行相同，供佛和理解佛法勝過前者，不如後者，所以將它們合併。 阿那含（Anagamin，不還果）的意思是『不還』，按照小乘的說法，在欲界中不再受生，所以稱為『不還』。如果按照大乘的說法，不還果是由於對佛的愛而產生的煩惱，所以稱為『不還』。其位階在何處？分為三種：一是守果，在第八地（不動地），因為對佛的愛所產生的煩惱在此地斷除。二是攝因，從四地（焰慧地）以上都可稱為阿那含，修習順忍，趨向八地。三是進向，最高到九地（善慧地）。將后兩種合起來稱為阿那含，因為在此處同樣捨棄了功用，供佛和理解佛法勝過前者，不如後者，所以歸為一類。 阿羅漢（Arhat，無學果）的意思是『無著』，因為斷除了有因（導致輪迴的原因）。也稱為『無生』，因為窮盡了苦果。其位階在何處？分為三種：一是守果，在第十地（法雲地）。二是攝因，從九地以上都可稱為阿羅漢。三是進向，最高到金剛位。將后兩種合起來稱為阿羅漢，因為...
【English Translation】 English version: The second is Srota-apanna (須陀洹), which in this land is called 'going against the stream,' going against the stream of birth and death. It is also called 'offsetting debts,' offsetting the debts of the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghosts, animals). It is also called 'cultivating the unconditioned.' Where is its position? There are three types of Srota-apanna: first, those who maintain the fruit, located at the full mind of the first ground (初地 - Joyful Ground); second, those who gather the causes, starting from the initial mind of the first ground; third, those who are progressing, up to the second ground (離垢地 - Immaculate Ground) can be called Srota-apanna. Combining the first two is called Srota-apanna. Therefore, in the Treatise on the Grounds (地論), it is proclaimed that the first ground is the stage of seeing the path. Sakrdagamin (斯陀含) means 'coming frequently,' being born again and again in the Desire Realm (欲界 - Kama-dhatu). It is also called 'dwelling in thinness.' According to the Hinayana (小乘 - Small Vehicle), when cultivating the path in the Desire Realm, six of the nine categories of delusion (九品惑 - nine kinds of afflictions) are cut off, and three remain, so it is called 'dwelling in thinness.' According to the Mahayana (大乘 - Great Vehicle), the afflictions of cultivation in the Three Realms (三界 - Desire Realm, Form Realm, Formless Realm) can all be thinned. Therefore, the Ground Sutra (地經) says that the bonds of existence, the bonds of ignorance, etc., in the Desire Realm and the Form Realm are all very thin. Where is its position? It is divided into three types: first, those who maintain the fruit, located on the third ground (發光地 - Luminous Ground). Therefore, the Ground Sutra proclaims that the various bonds of the third ground are thin. Second, those who gather the causes, gradually cutting off the afflictions of cultivation below the second ground, are all called Sakrdagamin. Third, those who are progressing, up to the seventh ground (遠行地 - Far-Going Ground). Combining these three is generally called Sakrdagamin. Why are these two combined into one category? Because these two have the same function and practice, offering to the Buddha and understanding the Dharma are better than the former and worse than the latter, so they are combined. Anagamin (阿那含) means 'non-returning.' According to the Hinayana, one will no longer be born in the Desire Realm, so it is called 'non-returning.' According to the Mahayana, Anagamin arises from the afflictions of love for the Buddha, so it is called 'non-returning.' Where is its position? It is divided into three types: first, those who maintain the fruit, located on the eighth ground (不動地 - Immovable Ground), because the afflictions of love for the Buddha are cut off here. Second, those who gather the causes, from the fourth ground (焰慧地 - Blazing Wisdom Ground) upwards, are all called Anagamin, cultivating compliant endurance towards the eighth ground. Third, those who are progressing, up to the ninth ground (善慧地 - Good Wisdom Ground). Combining the latter two is called Anagamin, because here they also abandon the function, offering to the Buddha and understanding the Dharma are better than the former and worse than the latter, so they are classified as one. Arhat (阿羅漢) means 'without attachment,' because the cause of existence has been cut off. It is also called 'without birth,' because the fruit of suffering has been exhausted. Where is its position? It is divided into three types: first, those who maintain the fruit, located on the tenth ground (法雲地 - Cloud of Dharma Ground). Second, those who gather the causes, from the ninth ground upwards, are all called Arhat. Third, those who are progressing, up to the Vajra (金剛 - Diamond) position. Combining the latter two is called Arhat, because...
此同在究竟地故。理實佛是高美其人。故同佛稱。此皆菩薩何故乃用聲聞凡夫名字名之。此雖菩薩位分與彼小乘粗同。欲令未來所化凡夫二乘人等準小知大。故用名之。下嘆德中偏嘆利人。與前相似。通法不論。自下第二別牒別嘆。先辨初依。于中初問。次辨。后結。非第八下對余辨異。辨中有四。初能奉等是自利行。奉戒離惡建法修善。二從佛已下是自利解。三轉為已下是利他行。為說八覺令其進善。有犯教誨使其離惡。四善知下是利他解。善達菩薩權化之儀名知方便秘密之法。名凡總結。凡有內外。此是內凡。六道分段殘報之中無偏盡處。故名內凡。下辨異中。非第八人對上辨異。何者第八而言非乎。準毗婆沙。名須陀洹以為第八。對見道前七方便故。故彼論中問言云何為八人。所謂信堅及與法堅。鈍根之人入見諦道名為信堅。利名法堅。外國相傳言更有八。一初發心人而未有行。二有相行。憎厭生死樂修善法。三無相行人。學觀空理破離欣厭。見人行噁心無忿怒。見人修善亦不欣慶。四方便行人。雖見法空而常隨有起諸善行。此四在於善趣位中。五者習種。六者性種。七者解行。八者聖種。初依地前未同聖種故非第八。第八人者不名凡夫彰后異前。不名凡夫簡異初依。名為菩薩當相以論。不名為佛別異於後。第
【現代漢語翻譯】 現代漢語譯本 此（菩薩）與佛同在究竟之地，因為從理上說，佛是具有最高美德的人，所以（菩薩）可以與佛並稱。既然這些都是菩薩，為什麼還要用聲聞（Śrāvaka，聽聞佛法而證悟者）和凡夫的名字來稱呼他們呢？這是因為這些菩薩的果位，與小乘（Hīnayāna，小乘佛教）的某些階段大致相同，是爲了讓未來所教化的凡夫和二乘（聲聞和緣覺）之人，能夠從小處推知大處，所以才用這些名字來稱呼他們。下面讚歎功德的部分，側重於讚歎利益眾生，與前面相似。共同的法則不再贅述。從下面開始，第二部分分別列舉分別讚歎。先辨別初依（初發心住），其中先提問，再辨析，最後總結。『非第八』以下，是對其他（位次）辨別差異。辨別中有四點：第一，『能奉』等是自利之行，奉持戒律，遠離惡行，建立佛法，修習善行。第二，從『佛已下』是自利之解。第三，『轉為已下』是利他之行，為（他人）宣說八覺（八大人覺），使他們精進向善，對於犯戒者進行教誨，使他們遠離惡行。第四，『善知下』是利他之解，善於通達菩薩權巧變化的儀軌，這叫做『知方便』，通達秘密之法，這叫做『凡總結』。凡有內外之分，這裡說的是內凡。在六道（Gati，眾生輪迴的六個去處）分段生死的殘餘果報中，沒有完全斷盡之處，所以叫做內凡。下面辨別差異的部分，『非第八人』是針對上面（的位次）辨別差異。什麼是第八人，說『非』呢？按照《毗婆沙論》（Vibhāṣā，佛教論書）的說法，稱須陀洹（Srotāpanna，預流果）為第八人，這是相對於見道（Darśanamārga）之前的七方便（七方便位）而言的。所以該論中問道：『什麼是八人？』回答說：『所謂信堅和法堅。』鈍根之人進入見諦道，叫做信堅，利根之人叫做法堅。外國相傳，說還有八種人：第一，初發心人，但還沒有實際行動。第二，有相行人，憎恨厭惡生死，喜歡修習善法。第三，無相行人，學習觀空之理，破除欣喜和厭惡。見到別人作惡，心中沒有忿怒；見到別人修善，心中也沒有欣喜。第四，方便行人，雖然見到諸法皆空，但仍然隨順因緣而行各種善行。這四種人處於善趣（Sugati）的位次中。第五是習種，第六是性種，第七是解行，第八是聖種。初依（初發心住）在地前，還沒有進入聖種，所以不是第八人。第八人不能稱為凡夫，是爲了彰顯後面的（位次）與前面的不同。不稱為凡夫，是爲了簡別于初依。稱為菩薩，是就當下的狀態而言。不稱為佛，是爲了區別於後面的（佛果）。 第
【English Translation】 English version This (Bodhisattva) dwells in the ultimate ground together with the Buddha, because, in truth, the Buddha is the person of supreme virtue, so (the Bodhisattva) can be called the same as the Buddha. Since these are all Bodhisattvas, why are they referred to by the names of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and ordinary beings? This is because the position of these Bodhisattvas is roughly the same as certain stages of the Hīnayāna (Small Vehicle), and it is to allow ordinary beings and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) who will be taught in the future to infer the great from the small, so these names are used. The following section praising virtues focuses on praising benefiting others, which is similar to the previous section. Common principles are not elaborated on. From below, the second part separately lists and separately praises. First, distinguish the first reliance (the stage of initial aspiration), in which there is first a question, then an analysis, and finally a conclusion. 'Not the eighth' below is to distinguish the differences from other (positions). There are four points in the distinction: First, 'able to uphold' etc. is the practice of self-benefit, upholding precepts, abandoning evil deeds, establishing the Dharma, and cultivating good deeds. Second, from 'Buddha onwards' is the understanding of self-benefit. Third, 'transforming for onwards' is the practice of benefiting others, explaining the Eight Awakenings (Eight Great Awakenings) for (others), so that they diligently advance towards goodness, and teaching those who violate the precepts, so that they abandon evil deeds. Fourth, 'knowing well below' is the understanding of benefiting others, being good at understanding the expedient means of the Bodhisattvas' skillful transformations, which is called 'knowing expedient means', and understanding the secret Dharma, which is called 'general conclusion'. Ordinary beings are divided into inner and outer, and here we are talking about inner ordinary beings. In the residual karmic retribution of the six realms of Saṃsāra (the six realms of rebirth), there is no place where it is completely exhausted, so it is called inner ordinary. In the following section distinguishing differences, 'not the eighth person' is to distinguish the differences from the above (positions). What is the eighth person, and why say 'not'? According to the Vibhāṣā (Buddhist treatise), the Srotāpanna (stream-enterer) is called the eighth person, which is in relation to the seven expedient means (seven stages of preparation) before the path of seeing (Darśanamārga). Therefore, the treatise asks: 'What are the eight persons?' The answer is: 'So-called steadfast in faith and steadfast in Dharma.' A person of dull faculties entering the path of seeing is called steadfast in faith, and a person of sharp faculties is called steadfast in Dharma. It is traditionally said in foreign countries that there are eight more types of people: First, a person who has initially aspired but has not yet taken action. Second, a person who practices with characteristics, hating and厭惡生死, and liking to cultivate good deeds. Third, a person who practices without characteristics, learning the principle of emptiness, breaking away from joy and aversion. Seeing others doing evil, there is no anger in the heart; seeing others cultivating good deeds, there is no joy in the heart. Fourth, a person who practices expedient means, although seeing that all dharmas are empty, still follows conditions and performs various good deeds. These four types of people are in the position of good realms (Sugati). The fifth is the seed of habit, the sixth is the seed of nature, the seventh is the practice of understanding, and the eighth is the seed of holiness. The initial reliance (the stage of initial aspiration) is before the ground, and has not yet entered the seed of holiness, so it is not the eighth person. The eighth person cannot be called an ordinary being, in order to highlight the difference between the later (position) and the former. Not called an ordinary being, in order to distinguish from the initial reliance. Called a Bodhisattva, is in terms of the present state. Not called a Buddha, is in order to distinguish from the later (Buddhahood). The
二依中。初牒。次釋。后總結之。未得已下對余辨異。就廣釋中句別有六。前五修善。后一離惡。就前五中初四自利。后一利他。就自利中。若得正法是自分始。聞法名得。受持正法是自分終。唸誦名持。從佛聞法是勝進始。如其聞下是勝進終。此等自利。轉下利他。離惡可知。是名總結。下辨異中。未得第二第三住處對后辨異。於四果中須陀未得斯陀住處。斯陀未得那含住處。名為菩薩已得授記對前顯異。不同前凡故名菩薩。交能八相成道度人故為佛記。依如地持。地前菩薩亦為佛記。但初地上能於十方廣受多記。故偏說之。第三依中。初牒。次辨。后總結之。辨中有三。一辨其行相。二阿那含者義何謂下釋其名義。三住返下重嘆其德。就初段中先彰離過。若說無我有是處下明攝對治。前離過中先列九過。悉無是處總結彰離。就九過中。前之八句行德不純。說我一句智解不明。就前八句中。初之三句惡業不除。中間兩句煩惱未盡。后之三句果報未凈。業中初言誹謗法者謗佛教法。答言聽下違佛行法。此二背正。受外一句彰其學邪。就煩惱中。客塵煩惱是五住起。後起名客。坌污稱塵。諸舊煩惱是五住地先成名舊。苦中初言若藏舍利法身未顯。舍利名身。如來藏性是佛法身。苦覆名藏。外病所惱四大所侵此之二句報身
【現代漢語翻譯】 現代漢語譯本 二依中，首先是提綱挈領，其次是解釋，最後是總結。『未得已下』是針對其他情況進行辨析。在詳細解釋中，按句子劃分有六個部分：前五個是修善，后一個是離惡。在前五個修善中，前四個是自利，后一個是利他。在自利中，『若得正法是自分始』，聽聞佛法稱為『得』；『受持正法是自分終』，唸誦佛經稱為『持』。『從佛聞法是勝進始』，『如其聞下』是『勝進終』。這些都是自利。『轉下』是利他。離惡部分內容顯而易見。以上是總結。下面的辨異中，『未得第二第三住處』是針對後面的情況進行辨析。在四果（Srotapanna 須陀洹，Sakrdagamin 斯陀含，Anagamin 阿那含，Arhat 阿羅漢）中，須陀洹（Srotapanna）未得斯陀含（Sakrdagamin）的住處，斯陀含（Sakrdagamin）未得阿那含（Anagamin）的住處。『名為菩薩已得授記』是針對前面的情況進行顯明差異，不同於之前的凡夫，所以稱為菩薩（Bodhisattva）。因為能夠示現八相成道（指菩薩從降生到涅槃所顯現的八種相），度化眾生，所以被授予佛的記別。依據《瑜伽師地論·菩薩地持品》，地上菩薩（Bodhisattva）之前的菩薩（Bodhisattva）也被授予佛的記別，但初地菩薩（Bodhisattva）能夠在十方世界廣泛接受多次授記，所以特別說明這一點。第三依中，首先是提綱挈領，其次是辨析，最後是總結。辨析中有三個方面：一是辨析其行相，二是『阿那含者義何謂下』解釋其名義，三是『住返下』再次讚歎其功德。在第一段中，首先彰顯遠離過失，『若說無我有是處下』闡明攝取對治。前面的離過部分，首先列出九種過失，『悉無是處』總結彰顯遠離。在九種過失中，前八句是行德不純，『說我一句』是智慧理解不明。在前八句中，前三句是惡業沒有消除，中間兩句是煩惱沒有斷盡，后三句是果報沒有清凈。在惡業中，首先說『誹謗法者』是誹謗佛教的教法，回答說『聽下』是違背佛陀的行法，這兩種是背離正道。『受外一句』彰顯其學習邪法。在煩惱中，客塵煩惱是五住地煩惱（指見惑、思惑、欲界殘思惑、色界殘思惑、無色界殘思惑）所引起的，後起的稱為『客』，玷污的稱為『塵』。舊有的煩惱是五住地煩惱（指見惑、思惑、欲界殘思惑、色界殘思惑、無色界殘思惑）先前形成的，稱為『舊』。在苦中，首先說『若藏舍利法身未顯』，舍利（Sarira）是身體的名稱，如來藏性（Tathagatagarbha）是佛的法身（Dharmakaya），被苦所覆蓋稱為『藏』。『外病所惱四大所侵』這兩句是報身（Sambhogakaya）。
【English Translation】 English version In the second reliance, first is the introduction, then the explanation, and finally the summary. '未得已下' (What follows 'not yet attained') distinguishes from other situations. In the detailed explanation, there are six parts according to the sentences: the first five are cultivating goodness, and the last one is abandoning evil. Among the first five cultivating goodness, the first four are for self-benefit, and the last one is for benefiting others. In self-benefit, '若得正法是自分始' ('If one obtains the right Dharma, it is the beginning of one's own share'), hearing the Dharma is called 'obtaining'; '受持正法是自分終' ('Receiving and upholding the right Dharma is the end of one's own share'), reciting the scriptures is called 'upholding'. '從佛聞法是勝進始' ('Hearing the Dharma from the Buddha is the beginning of superior progress'), '如其聞下' ('As one hears below') is the 'end of superior progress'. These are all for self-benefit. '轉下' ('Turning below') is for benefiting others. The part on abandoning evil is self-evident. The above is the summary. In the following distinction, '未得第二第三住處' ('Not yet attaining the second and third abodes') distinguishes from the following situations. Among the four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat), a Srotapanna has not attained the abode of a Sakrdagamin, and a Sakrdagamin has not attained the abode of an Anagamin. '名為菩薩已得授記' ('Called a Bodhisattva who has received prediction') distinguishes from the previous situations, different from the previous ordinary beings, so it is called a Bodhisattva. Because one can manifest the eight aspects of enlightenment (referring to the eight aspects manifested by a Bodhisattva from birth to Nirvana), and liberate sentient beings, one is predicted to become a Buddha. According to the Yogacarabhumi-sastra, Bodhisattvabhumi, Bodhisattvas before the ground of the Bodhisattvas are also predicted to become Buddhas, but Bodhisattvas on the first ground can widely receive multiple predictions in the ten directions, so this is specifically mentioned. In the third reliance, first is the introduction, then the distinction, and finally the summary. There are three aspects in the distinction: first, distinguishing its characteristics; second, '阿那含者義何謂下' ('What is the meaning of Anagamin below') explains its meaning; and third, '住返下' ('Returning to the abode below') praises its merits again. In the first paragraph, first, it highlights the abandonment of faults, '若說無我有是處下' ('If one says that there is no self, there is a place below') clarifies the embracing of antidotes. In the previous part on abandoning faults, first, it lists nine faults, '悉無是處' ('There is no place for any of them') summarizes and highlights the abandonment. Among the nine faults, the first eight sentences are impure in virtuous conduct, '說我一句' ('Saying the sentence 'I'') is unclear in wisdom and understanding. In the first eight sentences, the first three sentences are that evil karma has not been eliminated, the middle two sentences are that afflictions have not been exhausted, and the last three sentences are that the retribution has not been purified. In evil karma, first, saying '誹謗法者' ('Those who slander the Dharma') is slandering the teachings of Buddhism, answering '聽下' ('Listening below') is violating the conduct of the Buddha, these two are deviating from the right path. '受外一句' ('Receiving the sentence from outside') highlights their learning of heretical teachings. In afflictions, the adventitious defilement afflictions are caused by the five dwelling-places of afflictions (referring to the afflictions of views, afflictions of thoughts, residual afflictions of thoughts in the desire realm, residual afflictions of thoughts in the form realm, and residual afflictions of thoughts in the formless realm), the later arising is called 'adventitious', and the defiling is called 'defilement'. The old afflictions are the five dwelling-places of afflictions (referring to the afflictions of views, afflictions of thoughts, residual afflictions of thoughts in the desire realm, residual afflictions of thoughts in the form realm, and residual afflictions of thoughts in the formless realm) previously formed, called 'old'. In suffering, first, saying '若藏舍利法身未顯' ('If the Sarira is hidden, the Dharmakaya is not manifest'), Sarira is the name of the body, the Tathagatagarbha is the Dharmakaya of the Buddha, being covered by suffering is called 'hidden'. '外病所惱四大所侵' ('Being troubled by external diseases and invaded by the four great elements') these two sentences are the Sambhogakaya.
未凈。說我一句理解不明。悉無是處總結彰離。下攝治中。若說無我翻前說我。說著世法翻受外典。若說大乘翻謗正法言聽畜等。若所受身八萬戶蟲亦無是處翻前舍利。永離淫慾翻前客塵。乃至夢中不失不凈翻離諸舊。臨終生畏亦無是處翻為外病之所惱害四大所侵。就釋名中先問起發。是人不還如上諸過對問辨釋。下重嘆中。往返周旋是利他德。趣寂名往。隨有稱返。名菩薩下是自利德。名為菩薩已得授記明其因成。不久得下彰其果熟。是名總結。第四依中。初牒。次辨。后總結之。辨中有三。一嘆其德。約就小乘羅漢嘆之。斷諸煩惱明我生盡。舍于重擔明不受後有。苦是重擔。不受名舍。逮得己利是梵行立。所作已辦是所作辨。二彰其位分。三重嘆德。得自在智是自利德。隨人所樂種種悉現是利他德。此二自分。如所莊嚴是自利德。謂具功德智慧莊嚴欲成佛道即能得成是利他德。所謂八相巧便度物。此二勝進。能成如是名阿羅漢。牒以總結。自下第四總以結嘆。是名四人是總結也。下總嘆之。出現於世能多利等正嘆其德。人天最等寄對顯勝。人天中最對下彰出。如如來對上明等。問曰。菩薩安能等佛化下眾生功力齊故。此則答上實非羅漢與羅漢等。自下第二勸人依止教人供養。先勸依止以攝智慧。汝應供養如是人下
教人供養以攝功德。前中有二。一教人撿驗。二我涅槃后當有無量百千眾生誹謗已下勸人依止。下供養中亦有此二。至時當辨。初教驗中先教撿驗。二是大涅槃不可消下嘆經殊勝。令人修習降魔依正。就初驗中有二問答。前一問答正教撿驗。后一問答出所教人。就初問中。迦葉白佛我今不依是四種人總明不依。何以下釋。先問。后解。明有諸魔濫同四人故不可依。于中有三。一舉佛昔言明魔能亂正。二魔等尚下以昔類今明四人有濫。三坐臥下顯其濫相彰己不依。初中如來何因教彼瞿師降魔。如來昔曾為瞿師羅說四真諦。彼悟初果。如來去後降魔來惑亂。化作佛身告言長者。我向與汝說法不盡。於四諦外更有一種神我諦在。長者推尋都無此理。遂往請佛。佛即教之。若魔作佛。汝當撿校知己降伏。第二可知。第三段中坐臥空等明其形濫。以是緣下彰己不依。或有所說明其口濫。不能稟下彰己不依。不能稟受不受四人所說之法。亦無敬念而作依者。不依四人以為師首。下佛答之。先述其言。於我生疑尚不應受況如是等四依之人。次勸簡擇。是故應當善分別知。正勸簡擇。有魔亂正故勸分別。善不善等出其所知。四依是善。魔化不善。依真可作。依魔叵作。如是作下明知利益。下教撿驗。先喻后合。喻中有三。一魔來亂正喻
【現代漢語翻譯】 現代漢語譯本 教導人們通過供養來攝取功德。前面分為兩部分。第一部分是教導人們去檢驗辨別。第二部分是『我涅槃后當有無量百千眾生誹謗』以下，勸導人們依據正法。後面的供養部分也有這兩點。到時候會詳細說明。首先教導檢驗辨別，其中先教導檢驗。然後是『二是大涅槃不可消』以下，讚歎《涅槃經》的殊勝，令人修習，降伏魔障，依據正法。在最初的檢驗辨別中，有兩段問答。前一段問答是正式教導檢驗辨別。后一段問答是指出所教導的人。在最初的提問中，迦葉菩薩對佛說：『我現在不依據這四種人』，總的來說是不依據。為什麼下面要解釋呢？先提問，后解釋，說明有許多魔混雜在四種人之中，所以不可依據。其中分為三部分。第一部分是舉出佛陀過去所說，說明魔能擾亂正法。第二部分是『魔等尚』以下，用過去的事情類比現在，說明這四種人中有混雜的情況。第三部分是『坐臥』以下，顯示他們混雜的形態，彰顯自己不依據。在第一部分中，如來是因為什麼原因教導瞿師降伏魔呢？如來過去曾經為瞿師羅宣說四真諦（苦、集、滅、道）。他領悟了初果。如來離開后，魔來迷惑擾亂他，化作佛的身相告訴長者說：『我之前與你說的法沒有說完。在四諦之外，還有一種神我諦存在。』長者推究尋思，都找不到這個道理，於是前往請教佛陀。佛陀就教導他說：『如果魔化作佛，你應當檢驗辨別，知道后就降伏他。』第二部分可以理解。第三段中，『坐臥空等』說明他們的外形相似。『以是緣』以下，彰顯自己不依據。『或有所說』說明他們的口說相似。『不能稟』以下，彰顯自己不依據。不能稟受，不接受這四種人所說的法，也沒有恭敬之心而作為依靠者，不以這四種人作為老師的首領。下面是佛陀的回答。首先陳述迦葉菩薩的話：『對於我產生懷疑尚且不應該接受，更何況是像這樣等同於四依的人。』其次勸導簡別選擇。『是故應當善分別知』，這是正式勸導簡別選擇。因為有魔擾亂正法，所以勸導分別。『善不善等』，這是指出所要了解的。四依是善，魔化是不善。依據真理可以作為，依據魔是不可作為的。『如是作』以下，說明了解的利益。下面教導檢驗辨別，先用比喻，後作總結。比喻中分為三部分。第一部分是魔來擾亂正法這個比喻。
【English Translation】 English version Instructing people to make offerings to gather merit. The preceding part has two sections. The first section is instructing people to examine and discern. The second section starts with 'After my Nirvana, there will be countless hundreds of thousands of beings who slander,' encouraging people to rely on the Dharma. The later part on offerings also has these two points. They will be explained in detail when the time comes. First, instructing to examine and discern, starting with instructing to examine. Then, 'The second is that the Great Nirvana cannot be eliminated' and below, praising the excellence of the Nirvana Sutra, encouraging people to practice, subdue demons, and rely on the Dharma. In the initial examination and discernment, there are two question-and-answer sections. The first question-and-answer section is the formal instruction on examination and discernment. The second question-and-answer section points out the people being instructed. In the initial question, Kashyapa (one of the ten principal disciples of the Buddha) said to the Buddha: 'I do not rely on these four types of people now,' generally speaking, not relying. Why is it explained below? First, ask, then explain, stating that there are many demons mixed among the four types of people, so they cannot be relied upon. It is divided into three parts. The first part is citing what the Buddha said in the past, stating that demons can disturb the Dharma. The second part is 'Demons and so on' below, using past events to compare to the present, stating that there is mixing among these four types of people. The third part is 'Sitting and lying' below, showing their mixed forms, highlighting that one does not rely on them. In the first part, why did the Tathagata (another name for the Buddha) teach Goshika (name of a person) to subdue demons? The Tathagata once explained the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation) to Goshika. He attained the first fruit (Sotapanna). After the Tathagata left, a demon came to confuse and disturb him, transforming into the Buddha's form and telling the elder: 'The Dharma I told you before was not complete. Besides the Four Truths, there is another Atman (self) Truth.' The elder investigated and pondered, but could not find this principle, so he went to ask the Buddha. The Buddha taught him: 'If a demon transforms into a Buddha, you should examine and discern, and subdue him when you know.' The second part can be understood. In the third section, 'Sitting and lying empty, etc.' explains that their forms are similar. 'Because of this reason' below, highlighting that one does not rely on them. 'Or what is said' explains that their speech is similar. 'Cannot receive' below, highlighting that one does not rely on them. Cannot receive, does not accept the Dharma spoken by these four types of people, and does not have respect and takes them as a reliance, does not take these four types of people as the leader of the teachers. Below is the Buddha's answer. First, stating Kashyapa's words: 'One should not accept even if one has doubts about me, let alone people who are like these four supports.' Secondly, encouraging to choose carefully. 'Therefore, one should know how to distinguish well,' this is formally encouraging to choose carefully. Because there are demons disturbing the Dharma, so encourage to distinguish. 'Good and not good, etc.,' this is pointing out what needs to be understood. The four supports are good, the demon transformation is not good. Relying on the truth can be done, relying on the demon cannot be done. 'Doing like this' below, explaining the benefits of understanding. Below, instructing to examine and discern, first using a metaphor, then summarizing. The metaphor is divided into three parts. The first part is the metaphor of the demon coming to disturb the Dharma.
。魔如偷狗。四依之形名為人舍。伺人不覺魔盜為之說名夜入。二佛教撿驗喻。聲聞人中覺大乘者名為婢使。覺知是魔即應驅罵令複本形名疾出去。彼若不去神咒怖之名奪汝命。三偷狗下魔去不還喻。閤中但合後之兩句。汝等從今亦應如是降伏波旬合上婢使若覺驅罵。汝今不應作如是像合疾出去。若故作者五繫系汝合不出者當斷汝命。咒能縛其手足及頭名之五系。此合第二。魔聞已下合第三句。先合後帖。自下第二齣所教人。迦葉先問。于中初就上人設難。上品之人自能降魔近於涅槃不假四依。如來不應教其撿驗。如是四人所可言下就下人設難。下品之人不能撿驗四依所說未必可信。如來不應勸依四人。前中如佛為瞿師說。舉佛昔事。若能如是降伏魔者重複牒之。亦可得近大涅槃者明能自知。瞿師是其須陀洹人。望大涅槃定能趣向。以之為近。以理測尋未敢專決。故云亦可。如來何必說是四人為依處者明不假依。良以此人自能降伏近涅槃故。如來未必宣說四人以為依處。不說在佛未敢自決。故名何必。就彼下人設難之中文少不足。若具應言凡夫之人不能撿驗四人所說未必可信云何如來勸人依止。下佛答之。先述其言。如我所說非為不爾。下出所教。但教聲聞緣覺降魔。不教菩薩。何等聲聞緣覺須教從初發意乃至無學。
問曰。瞿師是初果人。已能降魔不為魔惑。云何無學猶須佛教。釋言。望彼小乘之法。苦忍已上見法分明。魔不能惑。不假佛教。望大乘法。乃至無學猶為魔亂。故須佛教。故下阿難雖得初果猶為六萬四千億魔之所惑亂。文中初別。后總結之。別中四對。第一肉眼佛眼相對。聲聞肉眼故須佛教。菩薩佛眼不假佛教。二如有人下勇怯相對。聲聞怯故佛教降魔。菩薩勇健不假佛教。三如有龍下明其有力無力相對。聲聞無力故須佛教。菩薩自有降魔之力不假佛也。四聲聞緣覺于煩惱下明其有畏無畏相對。二乘之人怖畏煩惱故須佛教。菩薩無畏不假佛教。就初對中。我為聲聞有肉眼說不為學大。正辨所教。誰是學大。所謂善趣五階菩薩。彼自見法魔不能惑。是故不須教其降魔。聲聞之人雖有已下彰其二人眼別不同。成其須教不須教義。聲聞之人雖有天眼見諸色像。于大乘法不能都見故名肉眼。學大乘者雖有肉眼不見遠色。照見佛乘名為佛眼。何以下釋。以大乘經名為佛乘。此乘最上。菩薩見之故名佛眼。第二對中初明聲聞怯故須教。如彼健人不從他下明菩薩勇故不須教。前中先喻。喻別有四。一佛教聲聞習學降魔喻。二或時有人素無已下魔來亂正喻。三汝於是下正教降魔。四如是輩下魔退不還喻。初中兩句。一聲聞依佛喻。有
【現代漢語翻譯】 現代漢語譯本 問：瞿師（Gotra，種姓）是初果（Sotāpanna，須陀洹）之人，已經能夠降伏魔障，不會被邪魔迷惑。為何無學（Asekha，阿羅漢）之人仍然需要佛陀的教導？ 答：從小乘法的角度來看，苦忍（Khanti，忍辱）以上的人已經能夠清楚地見到法，邪魔無法迷惑他們，因此不需要佛陀的教導。但從大乘法的角度來看，乃至無學之人仍然可能被邪魔擾亂，所以需要佛陀的教導。因此，下文提到阿難（Ānanda，阿難陀）雖然證得初果，仍然被六萬四千億魔所迷惑擾亂。文中先分別闡述，后總結歸納。分別闡述中包含四對概念。第一對是肉眼和佛眼相對。聲聞（Śrāvaka，聲聞乘）是肉眼，所以需要佛陀的教導；菩薩（Bodhisattva，菩薩）是佛眼，所以不需要佛陀的教導。第二對是『如有人』以下，勇猛和怯懦相對。聲聞怯懦，所以需要佛陀教導他們降伏魔障；菩薩勇猛強健，所以不需要佛陀的教導。第三對是『如有龍』以下，闡明其有力無力相對。聲聞沒有力量，所以需要佛陀的教導；菩薩自身具有降伏魔障的力量，不需要佛陀的教導。第四對是聲聞緣覺對於煩惱以下，闡明其有畏懼和無畏懼相對。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）之人怖畏煩惱，所以需要佛陀的教導；菩薩無所畏懼，所以不需要佛陀的教導。 就第一對概念中，『我為聲聞有肉眼說不為學大』，正是辨明所教的對象。誰是『學大』？就是指善趣五階菩薩。他們自己能夠見到法，邪魔無法迷惑他們，所以不需要教導他們降伏魔障。『聲聞之人雖有』以下，彰顯這兩種人眼界的區別，從而成就需要教導和不需要教導的道理。聲聞之人雖然有天眼，能夠見到各種色相，但對於大乘法不能完全見到，所以稱為肉眼。學習大乘法的人雖然有肉眼，不能見到遙遠的色相，但能夠照見佛乘，稱為佛眼。『何以下釋』，因為大乘經稱為佛乘，此乘最為殊勝，菩薩能夠見到它，所以稱為佛眼。 第二對概念中，首先說明聲聞怯懦所以需要教導。『如彼健人不從他』以下，說明菩薩勇猛所以不需要教導。前面先用比喻，比喻分為四種。一是佛陀教導聲聞學習降伏魔障的比喻。二是『或時有人素無已下』，魔來擾亂正念的比喻。三是『汝於是下』，正式教導降伏魔障。四是『如是輩下』，魔退卻不再返回的比喻。第一種比喻包含兩句。一是聲聞依靠佛陀的比喻。
【English Translation】 English version Question: The Gotra (lineage) is a person of the first fruit (Sotāpanna), who is already able to subdue demons and will not be confused by demons. Why do the Asekha (Arhat) still need the Buddha's teachings? Answer: From the perspective of the Hinayana Dharma, those above Khanti (patience) can already clearly see the Dharma, and demons cannot confuse them, so they do not need the Buddha's teachings. But from the perspective of the Mahayana Dharma, even the Asekha may still be disturbed by demons, so they need the Buddha's teachings. Therefore, it is mentioned below that although Ānanda attained the first fruit, he was still confused and disturbed by 64 trillion demons. The text first elaborates separately, and then summarizes and generalizes. The separate elaboration includes four pairs of concepts. The first pair is the relative of the physical eye and the Buddha eye. The Śrāvaka (hearer) has a physical eye, so he needs the Buddha's teachings; the Bodhisattva has a Buddha eye, so he does not need the Buddha's teachings. The second pair is 'as someone' below, the relative of bravery and cowardice. The Śrāvaka is cowardly, so he needs the Buddha to teach them to subdue demons; the Bodhisattva is brave and strong, so he does not need the Buddha's teachings. The third pair is 'as a dragon' below, clarifying the relative of strength and weakness. The Śrāvaka has no strength, so he needs the Buddha's teachings; the Bodhisattva has the power to subdue demons himself, so he does not need the Buddha. The fourth pair is the fear of afflictions of the Śrāvaka and Pratyekabuddha below, clarifying the relative of fear and fearlessness. People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) fear afflictions, so they need the Buddha's teachings; the Bodhisattva is fearless, so he does not need the Buddha's teachings. In the first pair of concepts, 'I speak for the Śrāvaka with physical eyes, not for the great learners', it is precisely to identify the object of teaching. Who is the 'great learner'? It refers to the Bodhisattvas of the five stages of good destiny. They can see the Dharma themselves, and demons cannot confuse them, so there is no need to teach them to subdue demons. 'Although the Śrāvaka has' below, it highlights the difference in the vision of these two types of people, thereby achieving the principle of needing to be taught and not needing to be taught. Although the Śrāvaka has a heavenly eye and can see various forms, he cannot fully see the Mahayana Dharma, so it is called a physical eye. Although those who study the Mahayana Dharma have physical eyes and cannot see distant forms, they can illuminate the Buddha Vehicle, so it is called the Buddha eye. 'What is explained below' is because the Mahayana Sutra is called the Buddha Vehicle, this vehicle is the most supreme, and the Bodhisattva can see it, so it is called the Buddha eye. In the second pair of concepts, first explain that the Śrāvaka is cowardly, so he needs to be taught. 'As that strong man does not follow him' below, it explains that the Bodhisattva is brave, so he does not need to be taught. The front uses a metaphor first, and the metaphor is divided into four types. One is the metaphor of the Buddha teaching the Śrāvaka to learn to subdue demons. The second is 'or sometimes someone has no' below, the metaphor of demons disturbing right mindfulness. The third is 'you are here below', formally teaching to subdue demons. The fourth is 'such a generation below', the metaphor of the demons retreating and not returning. The first metaphor contains two sentences. One is the metaphor of the Śrāvaka relying on the Buddha.
人喻佛。佛具無畏稱曰勇健。十力摧邪說為威猛。聲聞畏魔名為怯者。憑佛免怖名來依附。二佛教降魔喻。常教怯者。總明教也。下別教之。別中初教降魔之德。后教降心。前教德中修定持弓。習慧執箭。起通槊道。四辨長鉤。神咒罥索下教心中。雖如履刃不應生怖勸舍怖心。對邪危險故如履刃。當視已下教生勇心。先教輕他。后教自勇第二魔來亂正喻中。有人喻魔。素無膽勇詐作健相喻亂正心。內情虛怯名無膽勇。外現無畏名詐健相。執持弓等喻亂正德。邪定為弓。邪辨如刀。邪智邪通名種種杖以自嚴也。來至陣下明亂正相。來至身亂。大喚口亂。口宣大乘名為大喚。后二可知。閤中依上次第合之。先合初段。如來亦爾合如有人勇健威猛。告諸聲聞不應畏魔合勇健人常教怯者乃至應自作勇健想。若魔波旬化作佛下合第二段。問曰。是中教驗四依。何故乃云化作佛身。蓋乃舉上類下故爾。又亦舉昔類今故爾。化作佛身尚須不畏。何況四依。汝當精下合第三段。時魔已下合第四段。就明菩薩不須教中。文別有三。一人能降魔故不須教。二阿竭陀下法力滅邪故不須教。前中初喻。學大下合。得聞下釋。于中初明智慧深明聞經不怖故須教。何以故下殖福久遠於魔不畏故不須教。后明法力滅邪之中。初先立喻。人喻菩薩。藥喻
大乘。不畏蛇等明人不畏。亦能消下彰法能滅。閤中大乘合阿竭陀。不畏魔等合上不畏一切蛇等。亦能降下合上能消一切毒等。第三段中先喻后合。喻中粗二。細分為四。粗分二者。一聲聞從邪喻。二有善咒下菩薩摧邪喻。細分四者。一魔行邪化喻。二是故一切師子已下聲聞從邪喻。三有善咒下菩薩摧邪喻。四如是等獸見善咒下所化從正喻。釋初段中。有龍喻魔。忌他勝己名妒。好壞他善稱弊。欲敗他善名害人時。身業惑亂名為眼視。口言惑亂說為氣噓。第二段中初喻從魔。后喻從損。是故一切乃至皆畏喻從魔化。師子虎等喻于聲聞。為魔惑亂伏從魔化。故言皆畏。是等惡下喻從魔損。或聞聲者聞其口言。或見形者見其身化。或觸身者同其心行。情近名觸。無不喪者喪其慧命。第三段中有善咒者喻于菩薩。以咒力者大乘法力。能令龍等皆悉調善任為乘者明降魔能化。彼諸魔及聲聞人同歸大乘名為調善。堪為受法傳化弟子名任御乘。第四段中如是等獸見彼善咒即便調者。魔及二乘見彼菩薩善說大乘即便歸也。閤中不次。先合第二。卻合第一。次合第三。后合第四。聲聞緣覺亦復如是。合第二中師子虎等。見魔皆怖合第二中皆生怖畏。聞聲見形觸身喪命略而不合。而魔已下卻合初段。而魔不怖合初段中有龍妒弊。猶行魔業
【現代漢語翻譯】 現代漢語譯本 大乘（Mahayana）。不怕蛇等，明智的人不害怕。亦能消除降伏，彰顯佛法，能滅除邪惡。總而言之，大乘（Mahayana）如同阿伽陀藥（Agada，萬靈藥）。不畏懼魔等，總而言之，大乘（Mahayana）是不畏懼一切蛇等。亦能降伏，總而言之，大乘（Mahayana）能消除一切毒等。第三段中先用比喻，後作總結。比喻中粗略分為二，細緻分為四。粗略分二：一是聲聞（Sravaka）被邪見迷惑的比喻；二是有善咒的比喻，菩薩（Bodhisattva）摧毀邪見的比喻。細緻分四：一是魔（Mara）施行邪惡變化的比喻；二是『是故一切師子』以下，聲聞（Sravaka）被邪見迷惑的比喻；三是有善咒的比喻，菩薩（Bodhisattva）摧毀邪見的比喻；四是『如是等獸見善咒』以下，被菩薩（Bodhisattva）所教化而歸正的比喻。 解釋第一段中，用龍比喻魔（Mara）。嫉妒他人勝過自己叫做『妒』。喜歡破壞他人的善行稱為『弊』。想要破壞他人善行叫做『害人時』。身業的迷惑擾亂稱為『眼視』。口頭上的迷惑擾亂說為『氣噓』。第二段中，先從魔（Mara）作比喻，后從損害作比喻。『是故一切乃至皆畏』，比喻從魔（Mara）的變化而來。獅子、虎等比喻聲聞（Sravaka）。被魔（Mara）迷惑擾亂，屈服於魔（Mara）的變化，所以說『皆畏』。『是等惡下』，比喻從魔（Mara）的損害而來。或者聽到聲音的人，聽到魔（Mara）的口頭言語。或者見到形體的人，見到魔（Mara）的身形變化。或者接觸身體的人，與魔（Mara）的心行相同。情意相近叫做『觸』。『無不喪者』，喪失他們的慧命。 第三段中，『有善咒者』比喻菩薩（Bodhisattva）。以咒力者，指大乘（Mahayana）佛法的力量。能使龍等都調伏善良，任其乘坐，說明降伏魔（Mara）能教化眾生。那些魔（Mara）以及聲聞（Sravaka）之人，一同歸向大乘（Mahayana），叫做『調善』。堪能作為接受佛法、傳播教化的弟子，名叫『任御乘』。第四段中，『如是等獸見彼善咒即便調者』，魔（Mara）以及二乘（聲聞和緣覺）之人，見到那位菩薩（Bodhisattva）善於宣說大乘（Mahayana）佛法，便歸順於他。 總結中沒有按照順序。先總結第二段，再總結第一段，然後總結第三段，最後總結第四段。聲聞（Sravaka）、緣覺（Pratyekabuddha）也是這樣。總結第二段中，獅子、虎等，見到魔（Mara）都感到害怕，總結第二段中『皆生怖畏』。『聞聲見形觸身喪命』，省略而不作總結。『而魔已下』，卻總結第一段。『而魔不怖』，總結第一段中有龍的嫉妒和弊端，仍然在施行魔（Mara）的惡業。
【English Translation】 English version Mahayana. Not fearing snakes etc., wise people do not fear. It can also eliminate and subdue, manifesting the Dharma and extinguishing evil. In summary, Mahayana is like the Agada (panacea). Not fearing demons etc., in summary, Mahayana is not fearing all snakes etc. It can also subdue, in summary, Mahayana can eliminate all poisons etc. In the third paragraph, first use a metaphor, then summarize. The metaphor is roughly divided into two, and finely divided into four. Roughly divided into two: one is the metaphor of Sravakas being misled by wrong views; the other is the metaphor of having a good mantra, and Bodhisattvas destroying wrong views. Finely divided into four: one is the metaphor of Mara performing evil transformations; the second is 'Therefore all lions' and below, the metaphor of Sravakas being misled by wrong views; the third is the metaphor of having a good mantra, and Bodhisattvas destroying wrong views; the fourth is 'Such beasts seeing the good mantra' and below, the metaphor of being taught by Bodhisattvas and returning to the right path. Explaining the first paragraph, using dragons as a metaphor for Mara. Being jealous of others surpassing oneself is called 'jealousy'. Liking to destroy the good deeds of others is called 'evil'. Wanting to destroy the good deeds of others is called 'harming people'. The confusion and disturbance of bodily karma is called 'eye sight'. The confusion and disturbance of verbal karma is said to be 'breath'. In the second paragraph, first use Mara as a metaphor, then use harm as a metaphor. 'Therefore all even fear', the metaphor comes from Mara's transformation. Lions, tigers, etc. are metaphors for Sravakas. Being confused and disturbed by Mara, succumbing to Mara's transformation, so it is said 'all fear'. 'These evils below', the metaphor comes from Mara's harm. Or those who hear the sound, hear Mara's verbal words. Or those who see the form, see Mara's physical transformation. Or those who touch the body, have the same mental actions as Mara. Intimacy is called 'touch'. 'None who are lost', lose their wisdom life. In the third paragraph, 'those with good mantras' are metaphors for Bodhisattvas. Those with mantra power refer to the power of the Mahayana Dharma. Being able to make dragons etc. all subdued and virtuous, allowing them to ride, illustrates that subduing Mara can teach and transform sentient beings. Those Maras and Sravakas, together returning to Mahayana, is called 'subdued and virtuous'. Being able to serve as disciples who receive the Dharma and propagate teachings is called 'capable of riding'. In the fourth paragraph, 'Such beasts seeing that good mantra immediately subdued', Maras and the two vehicles (Sravakas and Pratyekabuddhas), seeing that Bodhisattva is good at expounding the Mahayana Dharma, then submit to him. The summary is not in order. First summarize the second paragraph, then summarize the first paragraph, then summarize the third paragraph, and finally summarize the fourth paragraph. Sravakas and Pratyekabuddhas are also like this. Summarizing the second paragraph, lions, tigers, etc., all feel afraid when they see Mara, summarizing the second paragraph 'all generate fear'. 'Hearing the sound, seeing the form, touching the body, losing life', is omitted and not summarized. 'But Mara below', summarizes the first paragraph instead. 'But Mara does not fear', summarizes the first paragraph, which has the dragon's jealousy and evils, still performing Mara's evil deeds.
合初段中欲害人時眼視氣噓。學大乘下合第三段。學大如是合第三中有善咒者。見諸聲聞怖畏事于大不信。明化所為。非正合前。先以方便降伏魔下合第三中能令龍等皆悉調善任為御乘。于中先以神通方便降伏諸魔。后為說法。然上喻中龍及諸獸皆悉調善任為御乘。今此但合龍為御乘。余略不合。聲聞緣覺見調魔下合第四段。于中初明見人生怖。於此大下於法生信。作是言下離於不信。第四對中。初明二乘怖畏煩惱故須佛教。后明菩薩不畏煩惱故佛不教。學大乘者有如是力嘆大異小。上來四對廣辨所教。以是下結。以前所辨四對因緣。但教二乘。不教菩薩。上來第一教人驗依。自下第二嘆經殊勝令人習學降魔依正。是大涅槃甚奇甚特當法正嘆。若有聞下寄人顯勝。于中兩句。前明信希。后明信益。上來第一教人撿驗。自下第二明其四依弘護利益勸人依止。于中有三。一明四人于正法時弘護利益。二迦葉白佛如來滅后四十年下明其四人于像法時弘護利益。三以是因緣我說四人為世依下結明四人能為物依。前中初明四依弘護。是經流處即是金剛。下還嘆經勝令人愛樂憑依修學。初中如來先彰未來多人謗經明須四依。次迦葉請于佛滅后久近便謗問廢滅時。有何等下問弘護人。下佛答中先答初問。如有王下答其後問。前中初言
我涅槃后四十年中廣行流佈明法興時。何因緣故此時偏興。佛滅度后迦葉持法經二十年。阿難持法亦二十年。此之二人親睹佛化。行法似佛。故令法興。迦葉向前直問廢時。佛今為欲對興辨廢。故明興時。然後乃當隱沒地者明法廢時。當處不行故言沒地。如甘蔗下辨明向前興廢所由。人學故興。不學故廢。先喻后合。喻中有四。初甘蔗等喻明法體。二隨有處下寄人顯勝。三或有人下明廢所由。由人棄大學小故廢。棄大學小名食粟米。習讀世典名及稗子。取劣為勝故言第一。學小由昔名受報故。四若是福下明興所由。由人棄小學大故興。耳初不聞粟稗之名喻不聞小。唯食粳糧喻純學大。閤中依前次第合之。涅槃如是合上初段。鈍根薄福不樂聞者反合第二。然上喻中舉彼福人貪樂愛著顯經殊勝。閤中舉其鈍根薄福不樂聽聞顯經深重。言之左右。如彼薄福增惡已下合第三段。先牒后合。或有眾生其心甘下合第四段。先合後帖。
自下第二答其後問明弘護人。先喻后合。喻中有三。一邊地眾生棄大學小喻。二有異王下四依弘化喻。三其王得下所化眾生得法修行喻。就初段中。王喻邊地匡化之人。各有統領故說為王。身居邊地名在深山險難之處。有涅槃經名有甘蔗粳糧石蜜。有而難具。辨得兼失。是故云雖。以其難得貪借
【現代漢語翻譯】 現代漢語譯本 我涅槃后四十年中，明法廣為流佈興盛之時。是何因緣導致此時明法偏盛？佛陀滅度后，迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）持法二十年，阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）持法亦二十年。這兩位尊者親身經歷了佛陀的教化，他們的行法方式與佛陀相似，因此使得佛法興盛。迦葉向前直截了當地詢問了佛法衰廢之時。佛陀現在是爲了針對興盛和衰廢進行辨析，所以先說明興盛之時，然後才說明隱沒之地，即明法衰廢之時，在那個地方不能通行，所以說『沒地』。如同用甘蔗的種植來辨明向前興盛和衰廢的原因，是因為人們學習所以興盛，不學習所以衰廢。先用比喻，後進行總結。比喻中有四點：第一，甘蔗等比喻說明法的本體。第二，『隨有處下』，憑藉他人來彰顯殊勝。第三，『或有人下』，說明衰廢的原因，是因為人們拋棄大學問而學習小知識，所以導致衰廢。拋棄大學問而學習小知識，叫做『食粟米』。學習和閱讀世俗典籍，叫做『及稗子』。選取低劣的作為殊勝的，所以說『第一』。學習小知識是因為過去世所受的業報。第四，『若是福下』，說明興盛的原因，是因為人們拋棄小學問而學習大學問，所以興盛。耳朵最初沒有聽過粟米和稗子的名稱，比喻沒有聽過小知識。只食用粳米，比喻純粹學習大學問。總結中按照前面的次序進行總結。『涅槃如是』，總結上面的第一段。『鈍根薄福不樂聞者』，反過來總結第二段。然而，上面的比喻中，舉出那些有福之人貪圖喜愛經文，來彰顯經文的殊勝。總結中舉出那些根器遲鈍、福報淺薄、不樂意聽聞的人，來彰顯經文的深奧重要。言語的左右對應關係。『如彼薄福增惡已下』，總結第三段。先引用原文，後進行總結。『或有眾生其心甘下』，總結第四段。先總結，后引用原文。 從下面開始，第二部分回答他後面的問題，說明弘揚和護持佛法的人。先用比喻，後進行總結。比喻中有三點：第一，邊地眾生拋棄大學問而學習小知識的比喻。第二，『有異王下』，四種依靠來弘揚教化的比喻。第三，『其王得下』，被教化眾生獲得佛法修行證悟的比喻。就第一段中，國王比喻邊地匡正教化之人。各自有統領，所以說為國王。身居邊地，名叫住在深山險難之處。有《涅槃經》，名叫有甘蔗、粳米、石蜜。有，但是難以具備。辨別得到兼顧失去。所以說雖然。因為難以得到，所以貪圖借用。
【English Translation】 English version In the forty years after my Nirvana (Parinirvana, the ultimate state attained after death by those who have achieved enlightenment), when the clear Dharma (Buddhist teachings and principles) is widely propagated and flourishes, what are the causes and conditions for this particular flourishing? After the Buddha's passing, Kasyapa (Mahakasyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) upheld the Dharma for twenty years, and Ananda (Ananda, one of the Buddha's ten principal disciples, known for his exceptional memory) also upheld the Dharma for twenty years. These two venerable ones personally witnessed the Buddha's teachings, and their practice of the Dharma resembled the Buddha's, thus causing the Dharma to flourish. Kasyapa directly inquired about the time when the Dharma would decline. The Buddha is now clarifying the reasons for both flourishing and decline, so he first explains the time of flourishing, and then explains the place of concealment, which is the time when the clear Dharma declines, and it cannot be practiced in that place, hence the term 'concealed place'. It is like using the cultivation of sugarcane to clarify the reasons for the previous flourishing and decline, because people learn, so it flourishes, and because they do not learn, so it declines. First, there is a metaphor, and then a summary. There are four points in the metaphor: First, sugarcane, etc., are metaphors for explaining the essence of the Dharma. Second, 'sui you chu xia', relying on others to highlight the excellence. Third, 'huo you ren xia', explaining the reasons for decline, because people abandon great learning and study small knowledge, which leads to decline. Abandoning great learning and studying small knowledge is called 'eating millet'. Studying and reading worldly texts is called 'and weeds'. Choosing the inferior as superior is called 'first'. Studying small knowledge is due to the karmic retribution received in past lives. Fourth, 'ruo shi fu xia', explaining the reasons for flourishing, because people abandon small learning and study great learning, so it flourishes. The ears have never heard the names of millet and weeds, which is a metaphor for not hearing small knowledge. Only eating japonica rice is a metaphor for purely studying great learning. The summary follows the previous order. 'Nirvana ru shi', summarizes the first paragraph above. 'Dun gen bo fu bu le wen zhe', conversely summarizes the second paragraph. However, in the above metaphor, those blessed people who greedily love the scriptures are cited to highlight the excellence of the scriptures. The summary cites those who are dull-witted, have shallow blessings, and are unwilling to listen, to highlight the profound importance of the scriptures. The left and right correspondence of words. 'Ru bi bo fu zeng e yi xia', summarizes the third paragraph. First quote the original text, then summarize. 'Huo you zhong sheng qi xin gan xia', summarizes the fourth paragraph. First summarize, then quote the original text. From below, the second part answers his later questions, explaining the people who propagate and protect the Dharma. First use a metaphor, then summarize. There are three points in the metaphor: First, the metaphor of sentient beings in border areas abandoning great learning and studying small knowledge. Second, 'you yi wang xia', the metaphor of the four reliances to propagate and transform. Third, 'qi wang de xia', the metaphor of the sentient beings being transformed, obtaining the Dharma, practicing, and attaining enlightenment. In the first paragraph, the king is a metaphor for the person who rectifies and transforms in the border area. Each has a leader, so it is said to be a king. Living in the border area is called living in deep mountains and dangerous places. There is the Nirvana Sutra, called having sugarcane, japonica rice, and rock honey. There is, but it is difficult to have everything. Distinguishing between getting and losing. So it is said although. Because it is difficult to obtain, so greedy to borrow.
積聚不敢啖食喻不學大。既在邊地全部叵備名為難得。如北天竺。唯有六卷。不具全部。為名為利書寫此經名貪積聚。不能依法自學教他名不敢食。懼其有盡唯食粟稗喻明學小。以其殘缺辨義不周。恐問難通名懼有盡。專學小乘名食粟稗。第二段中有異國王喻四依人。聞憐笑者憐之棄大笑其學小。車載稻糧而送與者。音聲語言以之為車。說經授彼名載稻糧而送與之。亦可紙素竹帛為車抄經授彼名載與之。第三段中其王得者邊地化主自聞經法。即便分張舉國食者勸他同習。民既食下所化之人荷恩喜贊。順教奉脩名為食已。慶沾法利所以皆喜。領荷四依弘化之恩。是故咸言因彼王故得希有食。閤中但合後之兩段。初段在於第二聞之憐笑中合。更無別合。合第二中四人如是合異國王。為法大將釋為王義。依化不併故言四中或有一人見合聞也。下明所見。舉初段中所況之事為所見耳。見於他方無量菩薩合深山王。現雖學小宿有大授故名菩薩。雖學大乘合上雖有甘蔗稻等。自書寫下合前貪惜積聚之言。自書令他合積聚也。為利養等合貪惜也。雖書經卷專期信施名為利養。悕求美贊說為稱譽。唯增博知不為起行名爲了法。合他附己名為依止。用之貿小名博余經。不能廣為他人宣說合懼有盡不敢啖食。故持是經送至彼者合載稻糧而送
【現代漢語翻譯】 現代漢語譯本 積聚卻不敢食用，比喻只知積聚而不學習佛法。身處邊遠地區，經典不全，稱為難得。例如北天竺（古代印度的一個地區），只有六卷經書，不完整。爲了名利抄寫此經，名為貪婪積聚。自己不依法修學，也不教導他人，名為不敢食用。害怕經典用盡，只食用粗糧，比喻只學習小乘佛法。因為經典殘缺，辨析義理不周全，害怕被提問難倒，名為懼怕用盡。專門學習小乘佛法，名為食用粗糧。 第二段中，有異國國王比喻四依人（指比丘、比丘尼、優婆塞、優婆夷四眾弟子）。聽到有人憐憫和嘲笑，憐憫那些捨棄大乘佛法的人，嘲笑那些學習小乘佛法的人。用車載著稻米糧食送給他們，音聲語言可以比作車，講解經書給他們，名為用車載著稻米糧食送給他們。也可以用紙張竹帛作為車，抄寫經書送給他們，也名為用車載著送給他們。 第三段中，那位國王得到經書，邊遠地區的教化之主親自聽聞經法。於是就分發經書，勸說全國人民一同學習。人民學習之後，被教化的人民感念恩德，歡喜讚歎。順從教導，奉行修持，名為食已。慶幸沾染佛法的利益，所以大家都歡喜。領受四依弘揚教化的恩德。因此都說因為那位國王的緣故，才得到稀有的食物。總合來看，只總合了後面的兩段。第一段在於第二段的聽到憐憫和嘲笑中總合。沒有其他的總合。總合第二段中，四種人這樣總合異國國王。將為法大將解釋為國王的含義。依靠教化而不兼併，所以說四種人中或許有一個人見到總合聽聞。下面說明所見。舉出第一段中所比況的事情作為所見。 見到在其他地方有無量菩薩，總合深山中的國王。現在雖然學習小乘佛法，但宿世有大乘佛法的根基，所以名為菩薩。雖然學習大乘佛法，總合上面雖然有甘蔗稻米等。自己書寫以下，總合前面貪婪吝惜積聚的言語。自己書寫或令人書寫，總合積聚。爲了利養等，總合貪婪吝惜。雖然書寫經卷，專門期望信徒的佈施，名為利養。希望得到讚美，說是爲了稱譽。只增加廣博的知識，而不去實踐修行，名為爲了法。總合他人依附自己，名為依止。用它來換取小的利益，名為博取其他經書。不能廣泛地為他人宣說，總合害怕用盡不敢食用。所以拿著這部經書送到那裡的人，總合用車載著稻米糧食送去。
【English Translation】 English version Accumulating but not daring to eat is analogous to accumulating without learning. Being in a remote area where complete scriptures are unavailable is called 'difficult to obtain.' For example, in North India (an ancient region), there are only six volumes of scripture, which are incomplete. Copying this scripture for fame and profit is called 'greedy accumulation.' Not practicing according to the Dharma oneself, nor teaching others, is called 'not daring to eat.' Fearing that the scriptures will be used up, only eating coarse grains is analogous to only learning the Small Vehicle (Hinayana) Buddhism. Because the scriptures are incomplete, the analysis of the meaning is not thorough, and fearing being questioned and stumped is called 'fearing exhaustion.' Specially learning the Small Vehicle Buddhism is called 'eating coarse grains.' In the second paragraph, a king of a foreign country is analogous to the Four Reliances (referring to the fourfold disciples: monks, nuns, laymen, and laywomen). Hearing someone pitying and laughing, pitying those who abandon the Great Vehicle (Mahayana) Buddhism, and laughing at those who study the Small Vehicle Buddhism. Using carts to carry rice and grain to send to them, the sound of speech can be likened to a cart, explaining the scriptures to them is called 'using carts to carry rice and grain to send to them.' One can also use paper and bamboo silk as a cart, copying scriptures and sending them to them, which is also called 'using carts to carry and send them.' In the third paragraph, that king obtains the scriptures, and the leader of the remote area personally hears the Dharma. Thereupon, he distributes the scriptures and persuades the people of the whole country to study together. After the people study, the people who are taught are grateful for the kindness and joyfully praise. Obeying the teachings and practicing cultivation is called 'having eaten.' Rejoicing in being touched by the benefits of the Dharma, so everyone is happy. Receiving the grace of the Four Reliances propagating and transforming. Therefore, they all say that because of that king, they obtained rare food. In summary, only the latter two paragraphs are summarized. The first paragraph is summarized in the second paragraph's hearing pity and laughter. There is no other summary. Summarizing the second paragraph, the four types of people thus summarize the king of a foreign country. Interpreting the Dharma General as the meaning of the king. Relying on teaching and not annexing, so it is said that perhaps one of the four types of people sees the summary of hearing. Below explains what is seen. Raising the things likened in the first paragraph as what is seen. Seeing that there are countless Bodhisattvas in other places, summarizing the king in the deep mountains. Although currently studying the Small Vehicle Buddhism, but having the roots of the Great Vehicle Buddhism in past lives, so it is called Bodhisattva. Although studying the Great Vehicle Buddhism, summarizing above although there are sugarcane rice, etc. Writing oneself below, summarizing the previous words of greedy stingy accumulation. Writing oneself or causing others to write, summarizing accumulation. For profit and support, summarizing greedy stingy. Although writing scriptures, specially expecting the offerings of believers, is called profit and support. Hoping to receive praise, saying it is for reputation. Only increasing broad knowledge, but not practicing cultivation, is called for the Dharma. Summarizing others relying on oneself, is called reliance. Using it to exchange for small benefits, is called gaining other scriptures. Not being able to widely proclaim it to others, summarizing fearing exhaustion and not daring to eat. Therefore, the person who holds this scripture and sends it there, summarizing using carts to carry rice and grain to send.
與之。令發已下明送所為。發心起愿。安住興行。菩薩得下合第三段。菩薩得已合王得已。即便廣說合前分張。令無量眾得受法味合舉國食。食已皆喜略而不合。皆悉是此一菩薩下合作是言因彼王故得希有食。先法后帖。法中是此一菩薩力合國王也。是向四中或一人也。所未聞經悉令得聞合得希食。喻帖可知。上來第一廣明四人正法時中弘護利益。自下第二嘆經殊勝。句別有四。前二嘆勝令人信樂。后二學益使人修習。就前二中。是經流處即是金剛寄處顯勝。處勝難壞故如金剛。是中諸人亦如金剛寄人顯勝。義同前釋。就后二中初明學益。若有生下明不學損。于學益中。若聽不退成因益也。所愿悉得得果益也。汝等應下結勸受持。不學損中先明不聽。甚可憐愍失大損也。何以下釋。第二像時弘護益中文別有二。一明四依于像法時弘護利益。二有惡比丘聞我已下顯經殊勝令人愛樂憑依習學。就初段中有二問答。前一問答明興廢時。迦葉先問如來滅后四十年中是經廣流過是沒者牒上所辨。久近還出。對滅問興。下佛答之。若我正法餘八十年前四十年是經復當雨法雨者。釋迦正法有五百年。五百年中后八十年中前四十年。此經重興于閻浮提雨大法雨。良以法通有時故爾。下一問答對興辨廢。就彼廢時明依弘化。迦葉先問。問
【現代漢語翻譯】 現代漢語譯本 給予他們。讓他們闡明並呈送已經完成的事情。發起善心和誓願，安住並實踐修行。菩薩獲得（利益），與第三段內容相符。菩薩獲得（利益）后，與國王獲得（利益）相符。然後廣泛宣說，與之前分發（食物）相符，使無量眾生得以品嚐佛法的滋味，與舉國上下共同享用食物相符。享用食物后，大家都感到歡喜，這裡省略了不相符之處。所有這些都是因為這位菩薩的努力，與（經文）下面所說的相符，因為國王的緣故，人們獲得了稀有的食物。先有佛法，後有（國王的）恩惠。在佛法中，這是因為這位菩薩的力量，與國王（的功德）相符。這是指前面提到的四人中的一人。所有未曾聽聞的經典，都讓他們得以聽聞，與獲得稀有食物相符。這個比喻可以理解。以上第一部分，廣泛闡明了四人在正法時期弘揚和護持佛法所帶來的利益。從下面開始是第二部分，讚歎此經的殊勝之處。每句都有四個方面。前兩個方面讚歎此經的殊勝，使人信服和樂於接受。后兩個方面闡明學習此經的益處，使人修習。在前兩個方面中，此經流傳之處，就是金剛（堅固不壞）寄託之處，彰顯了此經的殊勝。此經所在之處殊勝難壞，所以像金剛一樣。此經中的人們也像金剛一樣，寄託於人，彰顯了此經的殊勝。意義與之前的解釋相同。在後兩個方面中，首先闡明學習此經的益處。『若有生下』闡明不學習此經的損失。在學習此經的益處中，如果聽聞此經而不退轉，就能成就成因的益處。『所愿悉得』，就能獲得得果的益處。『汝等應下』，總結並勸勉人們接受和奉持此經。在不學習此經的損失中，首先闡明不聽聞此經，是非常可憐和可惜的，會遭受巨大的損失。『何以下釋』，下面進行解釋。第二部分，像法時期弘揚和護持佛法的益處，從文義上分為兩部分。第一部分闡明四依（比丘、比丘尼、優婆塞、優婆夷）在像法時期弘揚和護持佛法的利益。第二部分，『有惡比丘聞我已下』，彰顯此經的殊勝，使人喜愛、樂於接受、憑依和學習。在第一段中，有兩段問答。前一段問答闡明佛法興盛和衰敗的時期。迦葉（Kasyapa，佛陀的弟子）首先問，如來（Tathagata，佛陀的稱號）滅度后四十年中，此經廣泛流傳，超過（佛法）衰沒的時期，這是對上面所辨析的內容的重複。時間長短再次被提出。針對（佛陀）滅度，詢問（佛法）興盛。下面佛陀回答說，如果我的正法（Dharma，佛法）還有八十年，那麼前四十年此經將再次降下法雨。釋迦（Sakya，佛陀的姓氏）正法有五百年，五百年中的后八十年中的前四十年，此經將在閻浮提（Jambudvipa，我們所居住的世界）重新興盛，降下大法雨。這是因為佛法有時會通達。下一段問答，針對（佛法）興盛，辨析（佛法）衰敗。在（佛法）衰敗的時期，闡明依靠（此經）弘揚教化。迦葉（Kasyapa）首先提問，詢問（佛法）
【English Translation】 English version Give it to them. Let them clarify and present what has been done. Initiate the aspiration and vows, settle and practice the conduct. The Bodhisattva obtains (benefits), which corresponds to the third section. After the Bodhisattva obtains (benefits), it corresponds to the King obtaining (benefits). Then widely expound, corresponding to the previous distribution (of food), enabling countless beings to taste the flavor of the Dharma, corresponding to the entire country sharing the food. After enjoying the food, everyone rejoices, here omitting the inconsistencies. All of this is due to the efforts of this Bodhisattva, corresponding to what is said below, because of the King's sake, people obtained rare food. First the Dharma, then (the King's) grace. In the Dharma, this is because of the power of this Bodhisattva, corresponding to the King (merits). This refers to one of the four people mentioned earlier. All the scriptures that have not been heard, let them be heard, corresponding to obtaining rare food. This metaphor can be understood. The first part above, extensively elucidates the benefits of the four people propagating and protecting the Dharma during the Proper Dharma period. From below begins the second part, praising the excellence of this sutra. Each sentence has four aspects. The first two aspects praise the excellence of this sutra, making people believe and be willing to accept it. The latter two aspects elucidate the benefits of studying this sutra, making people practice it. In the first two aspects, the place where this sutra flows is the place where Vajra (indestructible) is entrusted, highlighting the excellence of this sutra. The place where this sutra is located is excellent and difficult to destroy, so it is like Vajra. The people in this sutra are also like Vajra, entrusted to people, highlighting the excellence of this sutra. The meaning is the same as the previous explanation. In the latter two aspects, first elucidate the benefits of studying this sutra. 'If there is birth below' elucidates the loss of not studying this sutra. In the benefits of studying this sutra, if one listens to this sutra without retreating, one can achieve the benefit of becoming a cause. 'All wishes are fulfilled', one can obtain the benefit of obtaining the result. 'You should below', conclude and exhort people to accept and uphold this sutra. In the loss of not studying this sutra, first elucidate not listening to this sutra, which is very pitiful and regrettable, and will suffer great losses. 'Why below explain', the following is an explanation. The second part, the benefits of propagating and protecting the Dharma during the Semblance Dharma period, is divided into two parts in terms of meaning. The first part elucidates the benefits of the four reliances (bhikshus, bhikshunis, upasakas, upasikas) propagating and protecting the Dharma during the Semblance Dharma period. The second part, 'Evil bhikshus hear me below', highlights the excellence of this sutra, making people love, be willing to accept, rely on and study. In the first paragraph, there are two question and answer sections. The first question and answer section elucidates the periods of prosperity and decline of the Dharma. Kasyapa (Kasyapa, Buddha's disciple) first asked, in the forty years after the Tathagata (Tathagata, Buddha's title) passed away, this sutra widely circulated, exceeding the period of (Dharma) decline, which is a repetition of the content analyzed above. The length of time is raised again. In response to (Buddha's) passing away, inquire about (Dharma) prosperity. Below the Buddha replied, if my Proper Dharma (Dharma, Buddha's teachings) still has eighty years, then in the first forty years this sutra will once again rain Dharma rain. Sakya (Sakya, Buddha's surname) Proper Dharma has five hundred years, in the first forty years of the last eighty years of the five hundred years, this sutra will be revived in Jambudvipa (Jambudvipa, the world we live in), raining great Dharma rain. This is because the Dharma sometimes reaches through. The next question and answer section, in response to (Dharma) prosperity, analyzes (Dharma) decline. In the period of (Dharma) decline, elucidate relying on (this sutra) to propagate and teach. Kasyapa (Kasyapa) first asked, inquiring about (Dharma)
有二句。一舉法滅時。二誰能已下問弘護人。前舉滅中準下有六。一正法滅時。二正戒毀時。三非法盛時。四增破戒時。五一切聖人隱不現時。六畜一切不凈物時。今但有五。后一略無。六中前四就法辨時。正法滅者經法滅時。正戒毀者律法毀時。言非法者下文名為非法盛時。對前法滅。言增長者下文名為增長破戒。對前毀戒。后之兩句就人辨時。無如法眾生。下文名為一切聖人隱不現時。此明無善。畜不凈物明其有惡。就下請問弘護人中。誰能聽等正問其人。唯愿已下請佛宣說。令菩薩下明說利益。準依地持。此以護法為增上緣。故得不退菩提之心。下佛答之。先嘆。后辨。人別有十。前九在於善趣已上乃至法雲。后一是其善趣已前初發心人。以善趣上于佛滅后交能護法。是以先論。初發心者久乃方堪。故回后說。就前九中初五是其善趣菩薩。后四是其四依之人。就善趣中先辨初人。句別有二。一護法行。因熙連佛所發菩提心。熙連是其恒河眷屬。於此河中一沙一佛。于爾許佛所發菩提心方能護法行。二護法行惡世不謗。第二人中句別有三。一護法行因。一恒佛所發菩提心。二護法行。不謗同前加以愛樂。三明所不能。不能廣說。第三人中句別亦三。一護法行因。二恒發心。二護法行。惡世不謗。信樂同前加能受持
【現代漢語翻譯】 現代漢語譯本 有兩句話。第一句是『法滅時』（正法衰敗的時期）。第二句是『誰能』以下，是提問弘揚和護持佛法的人。前面提到的『法滅』，根據下文有六種情況：一是正法滅時（正法衰敗的時期），二是正戒毀時（正戒律被破壞的時期），三是非法盛時（不正之法盛行的時期），四是增長破戒時（違犯戒律的行為增多的時期），五是一切聖人隱不現時（所有聖賢之人隱藏不顯現的時期），六是畜一切不凈物時（積蓄一切不清凈之物的時期）。現在只有五種情況，最後一種省略了。六種情況中，前四種是就法來辨別的：『正法滅』是指經法衰敗的時期，『正戒毀』是指律法被破壞的時期。所說的『非法』，下文稱為『非法盛時』，與前面的『法滅』相對。所說的『增長』，下文稱為『增長破戒』，與前面的『毀戒』相對。後面的兩種情況是就人來辨別的：沒有如法的眾生，下文稱為『一切聖人隱不現時』，這是說明沒有善行。積蓄不清凈之物，是說明有惡行。就下文請問弘揚和護持佛法的人中，『誰能聽』等，是正式提問這些人。『唯愿』以下，是請佛宣說。『令菩薩』以下，是說明宣說的利益。根據《瑜伽師地論·攝抉擇分》，這是以護持佛法為增上緣，所以能夠得到不退轉的菩提之心。下文是佛的回答，先是讚歎，然後辨別。人分為十種，前九種是在善趣以上，乃至法雲地的菩薩，后一種是在善趣以前的初發心人。因為善趣以上的菩薩在佛滅度后能夠護持佛法，所以先討論他們。初發心的人需要很久才能勝任，所以放在後面說。在前面的九種人中，前五種是善趣菩薩，后四種是四依之人。在善趣菩薩中，先辨別第一種人。每句話分為兩部分：一是護法行，因為在熙連佛（Hsi-lien Buddha，恒河眷屬）處發菩提心。熙連佛是恒河眷屬，在這條河中，一粒沙就是一個佛。在這麼多佛處發菩提心，才能護持佛法。二是護法行在惡世不被誹謗。第二種人中，每句話分為三部分：一是護法行因，在一恒河的佛處發菩提心。二是護法行，不被誹謗與前面相同，加上愛樂。三是說明所不能，不能廣說。第三種人中，每句話也分為三部分：一是護法行因，在二恒河處發心。二是護法行，在惡世不被誹謗，信樂與前面相同，加上能夠受持。
【English Translation】 English version There are two sentences. The first is 'when the Dharma is extinguished' (the period when the True Dharma declines). The second is 'who can' and below, which asks about those who promote and protect the Dharma. The 'extinction of the Dharma' mentioned earlier, according to the following text, has six situations: First, when the True Dharma is extinguished (the period when the True Dharma declines), second, when the True Precepts are destroyed (the period when the True Precepts are broken), third, when the non-Dharma flourishes (the period when the incorrect Dharma flourishes), fourth, when the breaking of precepts increases (the period when the violation of precepts increases), fifth, when all sages hide and do not appear (the period when all sages hide and do not appear), and sixth, when all impure things are accumulated (the period when all impure things are accumulated). Now there are only five situations, and the last one is omitted. Among the six situations, the first four are distinguished by the Dharma: 'Extinction of the True Dharma' refers to the period when the Sutra Dharma declines, and 'Destruction of the True Precepts' refers to the period when the Vinaya Dharma is destroyed. The so-called 'non-Dharma' is called 'flourishing of the non-Dharma' in the following text, which is opposite to the previous 'extinction of the Dharma'. The so-called 'increase' is called 'increase in breaking precepts' in the following text, which is opposite to the previous 'destruction of precepts'. The latter two situations are distinguished by people: there are no Dharma-abiding sentient beings, which is called 'all sages hide and do not appear' in the following text, which explains that there are no good deeds. Accumulating impure things explains that there are evil deeds. In the following question to those who promote and protect the Dharma, 'who can listen' and so on, formally ask these people. 'May' and below, is asking the Buddha to explain. 'Let the Bodhisattva' and below, explains the benefits of the explanation. According to the Yogacarabhumi-sastra, this is taking the protection of the Dharma as the predominant condition, so one can obtain the non-retrogressive Bodhi mind. The following is the Buddha's answer, first praising, and then distinguishing. People are divided into ten types, the first nine are above the good realms, up to the Bodhisattvas of the Dharma Cloud ground, and the last one is the person who initially aroused the Bodhi mind before the good realms. Because Bodhisattvas above the good realms can protect the Dharma after the Buddha's Parinirvana, they are discussed first. People who initially arouse the Bodhi mind need a long time to be competent, so they are put later. Among the previous nine types of people, the first five are Bodhisattvas of the good realms, and the last four are the four reliances. Among the Bodhisattvas of the good realms, the first type of person is distinguished first. Each sentence is divided into two parts: First, the practice of protecting the Dharma, because the Bodhi mind is aroused at the place of Hsi-lien Buddha (Hsi-lien Buddha, belonging to the Ganges family). Hsi-lien Buddha belongs to the Ganges family. In this river, one grain of sand is one Buddha. Only by arousing the Bodhi mind in so many Buddhas can one protect the Dharma. Second, the practice of protecting the Dharma is not slandered in the evil world. Among the second type of people, each sentence is divided into three parts: First, the cause of the practice of protecting the Dharma, the Bodhi mind is aroused at the place of one Ganges of Buddhas. Second, the practice of protecting the Dharma, not being slandered is the same as before, plus love and joy. Third, it explains what cannot be done, and cannot be explained in detail. Among the third type of people, each sentence is also divided into three parts: First, the cause of the practice of protecting the Dharma, the mind is aroused at the place of two Ganges. Second, the practice of protecting the Dharma, not being slandered in the evil world, faith and joy are the same as before, plus being able to uphold.
。三明所不能。不能廣說。第四人中句亦有三。一護法行因。三恒發心。二護法行。余行如上加能廣說。三明所不能。不能解義。第五人中亦有三句。一護法行因。四恒發心。二護法行。余行同前加能解義。十六分中得其一分。云何十六。於此經中所有義味攝為十六。如說一慈為十六分。一斤以為十六兩等。三明所不能。雖能說法亦不具足。此五同在善趣位中。下四在於習種已上。就初依中句別有三。一護法因。五恒佛所發菩提心。二弘法行。惡世不謗受持廣說。三得義多少。十六分中得其八分。第二依中亦有三句。前二如上。三得義多少於前殘餘八分之中更得其半。通前十二。第三依中句亦有三。前二如上。三得義多少於前殘餘四分之中更得其半。通前十四。第四依中初先正辨。善知如來所有法下重複結之。前中亦三。一護法因。八恒發心。二護法行。于中四對自利利他。一自能不謗讀誦書寫亦教他書。二自能聽受亦勸他人。三為憐眾生自供養經亦勸他人。四自敬重讀誦禮拜亦勸他為。此之四對合為第二。三得義多少具足十六。理實此人於前殘餘二分之中更得其半。通前十五。末後一分唯佛所證。以此學窮於佛所觀證照分明。故云具解盡其義味。所謂已下出其所解。謂佛常住顯時之果。眾生有性隱時之因。上來正辨
{ "translations": [ "現代漢語譯本", "三明（宿命明、天眼明、漏盡明）所不能及，不能廣為宣說。第四種人中也有三句：一是護法行之因，即常常發起菩提心；二是護法之行，其餘的行持如上文所說，加上能夠廣為宣說；三是三明所不能及，不能理解經義。第五種人中也有三句：一是護法行之因，即常常發起菩提心；二是護法之行，其餘的行持與前面相同，加上能夠理解經義，在十六分中得到一分。什麼是十六分呢？就是將這部經中的所有義理味道歸納為十六分，就像說一慈心為十六分，一斤分為十六兩一樣。三明所不能及，雖然能夠說法，但也不夠圓滿。這五種人都在善趣的位置上。下面四種人則在習種性以上。", "就最初的依中，句子分別有三種：一是護法之因，即常常在佛前發起菩提心；二是弘法之行，在惡世中不誹謗、受持、廣為宣說；三是得到義理的多少，在十六分中得到八分。第二種依中也有三句，前兩句如上文所說，三是得到義理的多少，在前邊剩餘的八分中，又得到一半，總共得到十二分。第三種依中也有三句，前兩句如上文所說，三是得到義理的多少，在前邊剩餘的四分中，又得到一半，總共得到十四分。第四種依中，首先正確地辨別，『善於瞭解如來所有法』，下文重複總結。前一種依中也有三句：一是護法之因，即常常發起菩提心；二是護法之行，其中有四對自利利他：一是自己能夠不誹謗、讀誦、書寫，也教他人書寫；二是自己能夠聽聞受持，也勸他人聽聞；三是爲了憐憫眾生，自己供養經典，也勸他人供養；四是自己恭敬尊重、讀誦禮拜，也勸他人這樣做。這四對合為第二句。三是得到義理的多少，具足十六分。實際上，這個人在前邊剩餘的兩分中，又得到一半，總共得到十五分，最後的一分只有佛才能證得。因為這個人通過學習，窮盡了佛所觀察證悟的境界，照見分明，所以說完全理解了經中的義理味道。所謂『已下』，就是說他所理解的內容，即佛是常住的，這是顯現時的果；眾生具有佛性，這是隱藏時的因。以上是正確的辨別。" ], "english_translations": [ "English version", 'The three kinds of enlightenment (Sanming) 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。下復結之。善知如來所有法藏結前第三。供養已下結前第一。建立已下結前第二。問曰。四依初劣后勝。何故得義初多后少。釋云。粗義浮淺易知故初得多。細義難精故后得少。又復粗者隨詮相別少為多分。細義就實。階降相微多為少分。分數雖少。其義實廣。問曰。若言粗義易知初處得多。細義難精后得少者。何故經言初地得百二地得千。如是轉多。解言。辨義泛有兩門。一就攝義。從詮門中辨得多少。二就舍詮證實門中明得多少。從詮門中分別有四。一約一詮始終別論。初得多義。后時得少。從詮之義具顯文中。初得聞持成就之處依文具解。故初得多。後設重思委審而已。無多異見故后得少。故此經中初依之人得八分義。第二依人更得四分。乃至第四但得兩分。二約一詮以終攝始。初時得少后時得多故。此經中初依但得八分之義。乃至第四得十六分。三約多詮始終別論。初得義少聞教少故。終得義多聞教多故。故第十地能受諸佛雲雨說法。依其所聞亦知多義。四約多詮以終攝始。初得少義。后時得多。理在易知。就其舍詮證實門中別分有二。一約就地位始終別論。初時得少。封教心多見理昧故。終時得多。以能捨詮見理明故。二以終攝始。初少后多。理在可知。地經所說是其舍詮證實之義。故后得多。不同在斯
【現代漢語翻譯】 現代漢語譯本 然後再次總結它。善於瞭解如來所有的法藏，總結前面的第三點。從『供養』開始總結前面的第一點。從『建立』開始總結前面的第二點。 問：四種依止，開始時較差，後來較好。為什麼理解到的意義開始時多，後來少？ 答：粗淺的意義浮於表面，容易理解，所以開始時得到的多。精細的意義難以把握，所以後來得到的少。而且，粗淺的意義隨著詮釋的不同而有少為多分的現象。精細的意義就其實質而言，階梯性的差別很小，所以多為少分。雖然分數少，但其意義實際上很廣。 問：如果說粗淺的意義容易理解，所以開始時得到的多；精細的意義難以把握，所以後來得到的少。為什麼經書上說初地菩薩得到一百種，二地菩薩得到一千種，這樣逐漸增多？ 答：辨別意義大致有兩種途徑。一是就攝取意義而言，從詮釋的角度辨別得到的多少。二是就捨棄詮釋證實的角度說明得到的多少。從詮釋的角度分別有四種情況：一是就一個詮釋的始終分別討論，開始時得到的意義多，後來得到的少。從詮釋的角度來看，意義完全顯現在文中。開始時得到聞持成就的地方，依據經文完全解釋，所以開始時得到的多。後來即使反覆思考，詳細審查，也沒有更多不同的見解，所以後來得到的少。因此，這部經中，最初依止的人得到八分意義，第二依止的人又得到四分，乃至第四依止的人只得到兩分。 二是就一個詮釋以終攝始而言，開始時得到的少，後來得到的多。所以這部經中，最初依止的人只得到八分意義，乃至第四依止的人得到十六分。 三是就多個詮釋的始終分別討論，開始時得到的意義少，因為聽聞的教法少。最終得到的意義多，因為聽聞的教法多。所以第十地菩薩能夠接受諸佛如雲如雨般的說法，依據所聽聞的也能理解更多的意義。 四是就多個詮釋以終攝始而言，開始時得到的意義少，後來得到的意義多。這個道理很容易理解。就其捨棄詮釋證實的角度而言，分別有兩種情況：一是就地位的始終分別討論，開始時得到的少，因為執著于教法的心多，而見理的心昧。最終得到的意義多，因為能夠捨棄詮釋，見理的心明。 二是以終攝始，開始時少，後來多。這個道理很容易理解。《地經》所說的是其捨棄詮釋證實的意義，所以後來得到的意義多。不同之處就在這裡。
【English Translation】 English version Then summarize it again. Being good at understanding all the Dharma treasures of the Tathagata (如來), summarize the previous third point. Starting from 'offering' (供養), summarize the previous first point. Starting from 'establishment' (建立), summarize the previous second point. Question: The four reliances (四依) are inferior at the beginning and superior later. Why is it that the meaning understood is more at the beginning and less later? Answer: The coarse meaning is superficial and easy to understand, so more is obtained at the beginning. The subtle meaning is difficult to grasp, so less is obtained later. Moreover, the coarse meaning has a phenomenon of turning a small amount into many parts depending on the interpretation. The subtle meaning, in terms of its essence, has very small gradational differences, so many become few parts. Although the number of parts is small, its meaning is actually very broad. Question: If it is said that the coarse meaning is easy to understand, so more is obtained at the beginning; the subtle meaning is difficult to grasp, so less is obtained later. Why do the scriptures say that the Bodhisattva (菩薩) of the first ground (初地) obtains one hundred, and the Bodhisattva of the second ground (二地) obtains one thousand, and so on, gradually increasing? Answer: Discriminating meaning roughly has two paths. One is in terms of grasping meaning, distinguishing the amount obtained from the perspective of interpretation. The other is in terms of abandoning interpretation and verifying reality, explaining the amount obtained. From the perspective of interpretation, there are four situations: One is to discuss the beginning and end of one interpretation separately, with more meaning obtained at the beginning and less obtained later. From the perspective of interpretation, the meaning is fully manifested in the text. At the beginning, the place where the attainment of retention (聞持) is obtained is fully explained according to the scriptures, so more is obtained at the beginning. Later, even if repeatedly thought about and carefully examined, there are no more different views, so less is obtained later. Therefore, in this sutra, the person who initially relies (依止) obtains eight parts of meaning, the second person who relies obtains four more parts, and so on, until the fourth person who relies only obtains two parts. Two is to take one interpretation as encompassing the beginning with the end, with less obtained at the beginning and more obtained later. Therefore, in this sutra, the person who initially relies only obtains eight parts of meaning, and so on, until the fourth person who relies obtains sixteen parts. Three is to discuss the beginning and end of multiple interpretations separately, with less meaning obtained at the beginning because less Dharma (法) is heard. More meaning is obtained at the end because more Dharma is heard. Therefore, the Bodhisattva of the tenth ground (第十地) is able to receive the Buddhas' (諸佛) teachings like clouds and rain, and can also understand more meaning based on what is heard. Four is to take multiple interpretations as encompassing the beginning with the end, with less meaning obtained at the beginning and more meaning obtained later. This principle is easy to understand. In terms of abandoning interpretation and verifying reality, there are two situations: One is to discuss the beginning and end of the ground separately, with less obtained at the beginning because there is more attachment to the Dharma and the mind of seeing the truth is obscured. More meaning is obtained at the end because one is able to abandon interpretation and the mind of seeing the truth is clear. Two is to take the end as encompassing the beginning, with less at the beginning and more later. This principle is easy to understand. What the Ground Sutra (地經) says is the meaning of abandoning interpretation and verifying reality, so more meaning is obtained later. The difference lies here.
。上來明其善趣已上菩薩護法。下次明其初心護法。句別有三。一明現在初發心者當能護法。二是故下勸人識知為勵初心故勸知之。三何以下釋。自下第二嘆經殊勝。于中舉彼信謗損益以顯經勝。文別有四。一明其謗。二明其信。三明謗損。四彰信益。謗中初明諸惡比丘聞佛涅槃內心不愁。今日已下發言唱怏。先總唱快。后出快事。如是下結。第二信中先勸憶持。下正明信。于中初明具德眾生能自信持。其餘生下明其信者能化益他。有樂為說正明化他。其人聞下明他德益。他聞滅罪是其益也。第三損中文別有四。一明現損。二命終下明其當損。三若臨終下重明現損。四如是之人不至善下復明當損。第四益中差別有三。一明聞經久信有益。二如有人出家已下明始信有益。三或有生下明微信有益。久信之益在於地上。始信之益在於地前種性解行。微信之益善趣已前。久信益中初先明其自信有益。若我已下化他有益。自信益中初明信者經力莊身人皆樂見。國王已下經力嚴口。有所言說悉皆敬信。化他益中先勸傳說。若我聲聞弟子之中舉所勸人。此實菩薩傳佛教法故名聲聞。如法華說我等今者真是聲聞以佛道聲令一切聞如是等也。欲行希事標其所求名修大乘。為行第一希有之事當廣說大正勸傳說。譬如已下明說有益。能令聞者
【現代漢語翻譯】 現代漢語譯本： 上面闡明了善趣以及以上菩薩護法的內容。接下來闡明了初心護法的內容。句子分別有三重含義：一是闡明現在初發心的人應當能夠護持佛法；二是『故下』勸人認識並瞭解，爲了勉勵初心，所以勸人瞭解；三是『何以下』解釋說明。接下來第二部分讚歎此經的殊勝之處，其中列舉了相信和誹謗所帶來的利益和損害，以此來彰顯此經的殊勝。文章分為四個部分：一是闡明誹謗；二是闡明相信；三是闡明誹謗的損害；四是彰顯相信的利益。在誹謗的部分，首先闡明了諸惡比丘聽到佛陀涅槃內心並不憂愁，『今日已下』開始發言唱快，先總體的唱快，然後說出快事，『如是下』總結。第二部分相信中，先勸人憶持，『下正明信』正式闡明相信。其中首先闡明了具有德行的眾生能夠自信受持，『其餘生下』闡明相信的人能夠化益他人，『有樂為說』正式闡明化益他人，『其人聞下』闡明他人獲得的利益，他人聽聞后消滅罪業就是其利益。第三部分損害中，文章分為四個部分：一是闡明現在的損害；二是『命終下』闡明將來的損害；三是『若臨終下』再次闡明現在的損害；四是『如是之人不至善下』再次闡明將來的損害。第四部分利益中，差別有三種：一是闡明長久相信此經有利益；二是『如有人出家已下』闡明剛開始相信有利益；三是『或有生下』闡明稍微相信有利益。長久相信的利益在於地上（菩薩果位），剛開始相信的利益在於地前種性解行，稍微相信的利益在於善趣之前。長久相信的利益中，首先闡明了自信有利益，『若我已下』化益他人有利益。自信的利益中，首先闡明了相信的人因為經書的力量莊嚴自身，人人都樂於見到，『國王已下』因為經書的力量莊嚴口才，所說的話都被尊敬和信任。化益他人的利益中，先勸人傳說，『若我聲聞弟子之中』舉出所勸的人，這些人實際上是菩薩，傳佈佛教的教法，所以稱為聲聞。如同《法華經》所說『我等今者真是聲聞，以佛道聲令一切聞如是等也』。『欲行希事』標明他們所求的，名為修大乘。爲了修行第一稀有之事，應當廣泛宣說大正，勸人傳說，『譬如已下』闡明宣說有利益，能夠讓聽聞的人
【English Translation】 English version: The above clarifies the Good Realms and the Dharma protectors above Bodhisattvas. The following clarifies the Dharma protection of initial aspiration. The sentences have three meanings: first, to clarify that those who initially aspire now should be able to protect the Dharma; second, '故下' (henceforth) advises people to recognize and understand, encouraging initial aspiration, so it advises understanding; third, '何以下' (what follows) explains. Next, the second part praises the Sutra's excellence, listing the benefits and harms of belief and slander to highlight the Sutra's superiority. The text is divided into four parts: first, clarifying slander; second, clarifying belief; third, clarifying the harm of slander; fourth, highlighting the benefit of belief. In the slander section, it first clarifies that the evil Bhikkhus (monks) do not worry when they hear of the Buddha's Nirvana (passing away), '今日已下' (from today onwards) they begin to speak and sing happily, first generally singing happily, then stating the happy events, '如是下' (thus below) concludes. In the second part, belief, it first advises remembering and upholding, '下正明信' (below it clarifies belief) formally clarifies belief. Among them, it first clarifies that virtuous beings can confidently uphold, '其餘生下' (the remaining beings below) clarifies that believers can transform and benefit others, '有樂為說' (those who delight in speaking) formally clarifies transforming and benefiting others, '其人聞下' (those who hear below) clarifies the benefits others receive, that others eliminate sins after hearing is their benefit. In the third part, harm, the text is divided into four parts: first, clarifying present harm; second, '命終下' (at the end of life below) clarifies future harm; third, '若臨終下' (if at the end of life below) clarifies present harm again; fourth, '如是之人不至善下' (such people will not reach goodness below) clarifies future harm again. In the fourth part, benefit, there are three differences: first, clarifying that long-term belief in this Sutra is beneficial; second, '如有人出家已下' (if someone has left home below) clarifies that initial belief is beneficial; third, '或有生下' (or if there are beings below) clarifies that slight belief is beneficial. The benefit of long-term belief lies on the ground (Bodhisattva stage), the benefit of initial belief lies in the nature of understanding and practice before the ground, and the benefit of slight belief lies before the Good Realms. In the benefit of long-term belief, it first clarifies that self-belief is beneficial, '若我已下' (if I below) transforming and benefiting others is beneficial. In the benefit of self-belief, it first clarifies that believers adorn themselves with the power of the Sutra, and everyone is happy to see them, '國王已下' (kings below) adorn their speech with the power of the Sutra, and what they say is respected and trusted. In the benefit of transforming and benefiting others, it first advises people to transmit, '若我聲聞弟子之中' (if among my Shravaka (hearer) disciples) it cites the people being advised, these people are actually Bodhisattvas, spreading the teachings of Buddhism, so they are called Shravakas. As the Lotus Sutra says, 'We are now truly Shravakas, making all hear with the voice of the Buddha's path, and so on.' '欲行希事' (desiring to perform rare deeds) marks what they seek, called cultivating the Mahayana (Great Vehicle). In order to cultivate the first rare deed, one should widely proclaim the Great Righteousness, advising people to transmit, '譬如已下' (for example below) clarifies that proclaiming is beneficial, enabling listeners to
除滅罪障。先喻后合。第二始信有益之中先喻后合。喻中如人地前人也。出家剃髮喻始發心歸信大乘。舍離邪謗名出剃髮。雖服袈裟喻明依教書寫讀誦。未受戒下喻未有行。未受十戒喻未修習十地之行。尚自未受沙彌十戒。何況具戒。具戒喻佛。或有長者來請眾僧寄對顯勝。喻有眾生作請菩薩而欲供養。未受戒者即與大眾俱共受請。喻始信者高參出世大菩薩數。雖未已下牒以結之。閤中若有發心始學合如有人出家剃髮。書寫讀誦合服袈裟。未階十住合未受得沙彌十戒。已墮十數合有長者來請眾僧未受戒者即與大眾俱共受請乃至墮數。第三微信有益之中或有眾生是佛弟子或非弟子標舉其人。善趣菩薩內有信心名為弟子。常沒無信名非弟子。若因貪怖聽受是經乃至一偈聞已不謗明其微信。當知是人已近菩提彰其有益。上憐種性名近菩提。上來兩段廣明四人弘護利益。自下第三結明四人為世間依。以是因緣我說四人為世依者。以是四人像正二時弘法因緣。我說為依。如是下釋。以無邪謗故說為依。是故下結。上來第一勸人依止以攝智慧。自下第二勸人供養以生功德。于中有二。一直勸供養。二眾僧之中有四人下教其撿驗。與前相似。然上文中先教撿驗。后勸依止。今此文中先勸供養。后教撿驗。文之左右。前中有三。一總勸
【現代漢語翻譯】 現代漢語譯本 除滅罪障。先用比喻後作總結。第二部分，開始相信有益處，也是先用比喻後作總結。比喻中，就像人處於十地之前。出家剃髮，比喻開始發心歸信大乘佛法。捨棄邪見和誹謗，叫做『出』和『剃髮』。雖然穿上袈裟，比喻明白依教奉行，書寫讀誦經典。『未受戒下』，比喻還沒有實際修行。『未受十戒』，比喻沒有修習十地的修行。甚至還沒有受沙彌十戒，更何況具足戒（Bhikkhu Precepts）。具足戒比喻佛（Buddha）。或者有長者（wealthy man）來邀請眾僧，寄託對比顯示殊勝，比喻有眾生邀請菩薩（Bodhisattva）而想要供養。未受戒的人也和大眾一起接受邀請，比喻剛開始有信心的人，也能參與到出世大菩薩的行列中。『雖未已下』，用牒句來總結。總結部分，『若有發心始學』，對應『如有人出家剃髮』。『書寫讀誦』，對應『服袈裟』。『未階十住』，對應『未受得沙彌十戒』。『已墮十數』，對應『有長者來請眾僧，未受戒者即與大眾俱共受請乃至墮數』。第三部分，稍微相信也有益處，『或有眾生是佛弟子或非弟子』，標明所說的人。善於理解佛法，菩薩內心有信心，稱為弟子。常常沉沒于無信之中，稱為非弟子。如果因為貪婪或恐懼而聽受這部經，甚至只聽一句偈，聽后不誹謗，表明他稍微相信。『當知是人已近菩提』，彰顯他的益處。上等根器的人，名為『近菩提』（near enlightenment）。上面兩段廣泛闡明四種人弘揚佛法的利益。從下面開始，第三部分總結說明這四種人是世間的依靠。『以是因緣我說四人為世依者』，因為這四種人在像法和正法時期弘揚佛法的因緣，我說他們是依靠。『如是下釋』，因為沒有邪見和誹謗，所以說是依靠。『是故下結』，上面第一部分勸人依靠，是爲了攝取智慧。從下面開始，第二部分勸人供養，是爲了產生功德。其中有兩點。第一點，直接勸人供養。第二點，『眾僧之中有四人下教其撿驗』，教人檢查驗證，與前面相似。然而，前面的文章中，先教人檢查驗證，后勸人依靠。現在這篇文章中，先勸人供養，后教人檢查驗證，這是文章的左右不同。前面有三點。第一點，總的勸說。
【English Translation】 English version Eliminating karmic obstacles. First, a metaphor, then a synthesis. The second part, beginning to believe in the benefits, also starts with a metaphor and then a synthesis. In the metaphor, it's like a person before the ten Bhumis (stages of a Bodhisattva's path). Renouncing home and shaving the head symbolizes the initial aspiration to return and believe in Mahayana Buddhism. Abandoning wrong views and slander is called 'renouncing' and 'shaving the head.' Although wearing the Kasaya (monk's robe), it symbolizes understanding and practicing according to the teachings, writing and reciting the scriptures. 'Before receiving the precepts' symbolizes not yet having actual practice. 'Not receiving the ten precepts' symbolizes not cultivating the practices of the ten Bhumis. Not even having received the ten Sramanera (novice monk) precepts, let alone the Bhikkhu Precepts (full monastic vows). The Bhikkhu Precepts symbolize the Buddha. Or, a wealthy man (Gṛhapati) comes to invite the Sangha (monastic community), entrusting a comparison to show superiority, symbolizing sentient beings inviting Bodhisattvas and wanting to make offerings. Those who have not received the precepts also accept the invitation together with the Sangha, symbolizing that those who have just begun to have faith can also participate in the ranks of world-transcending great Bodhisattvas. 'Although not yet...' uses a summarizing sentence. In the synthesis, 'If there is an initial aspiration to learn,' corresponds to 'like someone renouncing home and shaving the head.' 'Writing and reciting' corresponds to 'wearing the Kasaya.' 'Not yet reaching the ten abodes' corresponds to 'not yet receiving the ten Sramanera precepts.' 'Already falling into the count' corresponds to 'a wealthy man comes to invite the Sangha, and those who have not received the precepts also accept the invitation together with the Sangha, even falling into the count.' The third part, slightly believing also has benefits, 'Or there are sentient beings who are disciples of the Buddha or not disciples,' indicating the people being spoken about. Those who are good at understanding the Dharma, and Bodhisattvas who have faith in their hearts, are called disciples. Those who are often immersed in disbelief are called non-disciples. If, because of greed or fear, they listen to this Sutra, even if they only hear one verse, and do not slander it after hearing it, it shows that they slightly believe. 'Know that this person is close to Bodhi' highlights their benefits. People of superior capacity are called 'close to Bodhi' (near enlightenment). The above two paragraphs extensively explain the benefits of the four types of people propagating the Dharma. Starting from below, the third part summarizes and explains that these four types of people are the reliance of the world. 'Because of this reason, I say that the four people are the reliance of the world,' because of the causes and conditions of these four types of people propagating the Dharma during the Semblance Dharma and the Correct Dharma periods, I say that they are a reliance. 'Explaining below like this,' because there is no wrong view or slander, it is said to be a reliance. 'Therefore, concluding below,' the first part above encourages people to rely on it in order to gather wisdom. Starting from below, the second part encourages people to make offerings in order to generate merit. There are two points in it. The first point is to directly encourage people to make offerings. The second point, 'Among the Sangha, there are four people who teach them to examine,' teaching people to check and verify, similar to before. However, in the previous article, it first taught people to check and verify, and then encouraged people to rely on it. In this article now, it first encourages people to make offerings, and then teaches people to check and verify, which is the difference between the left and right of the article. There are three points in the front. The first point is a general encouragement.
供養。二別教供養。三從偈后長行已下有難解者問答會通。初總可知。第二別中迦葉先請。我當云何識知是人聞所供人。我當云何而為供養問供養儀。下佛先以長行略教。后偈廣教。略中若有建立法人應從啟請答其初問。當捨身等答其後問。廣中如我於是經說總標說處。下顯說相。初一偈半教敬而畏。后一偈半教重而愛。前中初半明所供人答上初問。后之一偈明供養儀答上后問。先法后喻。后偈半中初半還明所供養人答上初問。后偈還明供養之儀儀答上后問。先法后喻。第三問答會通之中有兩問答。前一問答明其四人合可供養。后一問答彰其四人本戒具在成前合供。就初問中。如佛所說供養師長正應如是領前所解。領前偈中若老應供恭敬禮拜。今有疑下問所不解。問上解中若少應供恭敬禮拜。于中初言有疑愿說舉疑總問。若有長下列疑別問。別中先作三句審問。然出家下舉佛今昔二時之言請佛會通。如佛言曰持戒比丘亦有犯下存昔非今令佛解釋。于初段中初先老少相對作問。第二持犯。第三道俗。第二段中先舉昔言。又如佛下舉佛今語。如是二下雙牒二言請佛會通。就舉昔中。對上三問還有三句。然出家人不敬在家對前第三明佛舊儀。然佛法中年少已下對前第一明佛舊儀。于中先辨。以是下釋。是故下結。如佛言下對
上第二明佛舊儀。此舉昔言。從此已下舉佛今時所說偈辭。下雙牒之請佛決通。如是二句是牒前也。昔為一句。今為一句。其義云何正請決通。將非虛妄徴以起答。昔今若是言說是虛。今言若是昔說是虛。二處未定及為疑責。故曰將非。道言將非明已是虛。第三存昔非今之中。偏就持犯存昔徴今。老少道俗略而不說。于中兩句。前一弘經明持戒人不合敬犯。如佛言曰持戒比丘亦有所犯舉佛舊言。佛昔宣說敬犯得罪故言亦犯。何故如來作如是說以昔徴今敬犯得罪。何故今說有知法者一切供養恭敬禮拜不簡持犯。下一受經明犯戒人唯合治罰不合供養。世尊亦于經中說言聽治破戒舉佛舊言。如是所說其義未了以昔徴今。破戒之人理合治故。今時所說有知法者。一切供養不簡持犯。其義未了。下佛答中文別有三。一就所教人而為會通。二如我上說下就所供人以會其言。三以是因緣我亦不為聲聞已下總以結會。就初段中。我為菩薩不為聲聞。即是會通今昔兩言。昔為聲聞說小敬大犯敬持戒俗人敬道。今為菩薩故說知法一切皆敬。問曰。何故前教聲聞降魔憑依不教菩薩。此為菩薩不為聲聞。解云。此等舉之左右。前者就本說為聲聞。今以習大名為菩薩。第二段中初明四人實持非犯理合供養。是故我昔覆相說下明其四人實長非幼。故
【現代漢語翻譯】 現代漢語譯本 上面是第二明佛（指過去佛）的舊規。這裡提起了過去所說的話。從這裡開始，列舉了佛陀現在所說的偈辭。下面重複提問，請佛陀決斷通達。『如是二句』是重複前面的話。『昔為一句，今為一句』，這兩句話的意思是什麼？這是正式請求決斷通達，難道不是虛妄的嗎？這是用疑問來引發回答。如果過去和現在所說的話是虛假的，那麼現在說的是虛假的，還是過去說的是虛假的？這兩處未確定，所以提出疑問。所以說『將非』，表明已經是虛假的。第三，保留過去否定現在的觀點，偏重於持戒和犯戒，用過去來質疑現在。對於年老和年少、出家和在家的情況，這裡省略不說。其中兩句，前一句弘揚佛經，說明持戒的人不應該尊敬犯戒的人。如佛所說：『持戒比丘也有所犯。』這是引用佛陀過去所說的話。佛陀過去宣說尊敬持戒的人，冒犯戒律的人會得罪，所以說『亦犯』。為什麼如來過去這樣說，用過去來質疑現在，尊敬持戒的人，冒犯戒律的人會得罪。為什麼現在說有知法的人，一切都應該供養、恭敬、禮拜，不區分持戒和犯戒？下一句，接受佛經，說明犯戒的人只應該接受懲罰，不應該接受供養。世尊也在經中說：『聽任懲罰破戒的人。』這是引用佛陀過去所說的話。這樣所說的話，其意義還沒有明確，用過去來質疑現在。破戒的人理應受到懲罰，所以現在所說有知法的人，一切都應該供養，不區分持戒和犯戒，其意義還沒有明確。 下面是佛陀的回答，內容分為三部分。第一，就所教化的人來會通。第二，『如我上說』，下面就所供養的人來會通這些話。第三，『以是因緣我亦不為聲聞』，總的來說是用結論來會通。在第一段中，『我為菩薩不為聲聞』，這就是會通過去和現在所說的兩句話。過去是為聲聞說，要降低對年長者的尊敬，冒犯戒律的人，尊敬持戒的在家之人。現在是爲了菩薩，所以說知法的人一切都應該尊敬。問：為什麼過去教導聲聞降伏魔障，依靠佛法，而不教導菩薩？這是為菩薩而不是為聲聞。解釋說：這些人舉止行為端正。前者就根本來說是為聲聞，現在以學習大乘佛法而被稱為菩薩。第二段中，首先說明四種人確實持戒沒有犯戒，理應接受供養。所以過去我隱晦地說，下面說明這四種人確實年長而不是年幼，所以...
【English Translation】 English version This is the old practice of the Second Ming Buddha (referring to past Buddhas). This mentions what was said in the past. From here onwards, it lists the verses spoken by the Buddha in the present. Below, it repeats the question, asking the Buddha to resolve and clarify. 'These two sentences' are a repetition of the previous words. 'The past is one sentence, the present is one sentence,' what is the meaning of these two sentences? This is a formal request for resolution and clarification, is it not false? This uses a question to elicit an answer. If the words spoken in the past and present are false, then is what is said now false, or is what was said in the past false? These two points are uncertain, so a question is raised. Therefore, it says 'jiang fei (將非, could it be)', indicating that it is already false. Third, it retains the view of negating the present with the past, focusing on upholding and violating precepts, using the past to question the present. The situations of old and young, monastic and lay, are omitted here. Among the two sentences, the first promotes the sutras, explaining that those who uphold the precepts should not respect those who violate them. As the Buddha said: 'Bhikkhus (比丘, monks) who uphold the precepts also commit offenses.' This quotes what the Buddha said in the past. The Buddha previously declared that respecting those who uphold the precepts and offending against the precepts would incur offenses, so it says 'also commit offenses.' Why did the Tathagata (如來, Thus Come One) say this in the past, using the past to question the present, respecting those who uphold the precepts and offending against the precepts would incur offenses. Why does it now say that those who know the Dharma (法, law/teachings), should all be offered to, respected, and bowed to, without distinguishing between those who uphold and violate the precepts? The next sentence, accepting the sutras, explains that those who violate the precepts should only receive punishment and should not receive offerings. The World Honored One (世尊, Buddha) also said in the sutras: 'Allow the punishment of those who break the precepts.' This quotes what the Buddha said in the past. What is said in this way, its meaning is not yet clear, using the past to question the present. Those who break the precepts should be punished, so what is said now that those who know the Dharma, should all be offered to, without distinguishing between those who uphold and violate the precepts, its meaning is not yet clear. Below is the Buddha's answer, which is divided into three parts. First, it reconciles based on the people being taught. Second, 'As I said above,' below it reconciles these words based on the people being offered to. Third, 'Because of this reason, I also do not do it for the Sravakas (聲聞, Hearers),' generally speaking, it uses a conclusion to reconcile. In the first paragraph, 'I do it for the Bodhisattvas (菩薩, beings striving for enlightenment), not for the Sravakas,' this is to reconcile the two sentences spoken in the past and present. In the past, it was said for the Sravakas, to lower the respect for elders, offend against the precepts, and respect the lay people who uphold the precepts. Now it is for the Bodhisattvas, so it says that those who know the Dharma should all be respected. Question: Why did you teach the Sravakas in the past to subdue demons and rely on the Dharma, but not teach the Bodhisattvas? This is for the Bodhisattvas and not for the Sravakas. The explanation is: These people have upright behavior. The former, fundamentally speaking, is for the Sravakas, and now they are called Bodhisattvas because they are learning Mahayana (大乘, Great Vehicle) Buddhism. In the second paragraph, it first explains that the four types of people truly uphold the precepts and have not violated them, and should receive offerings. Therefore, in the past I said obscurely, below it explains that these four types of people are truly old and not young, so...
合供養是道非俗。初中兼辨更不別論。前中初言如我上說指前總會。如佛前說像正二時四依弘化。故合供養。正法滅下別以會之。于中初法次喻后合。法中有四。一明未來邪興正滅為弘護時。二是四人下明其四人和光護法。三如是四人為護法下彰其四人是持非犯。四明其人合可供養。四中前三文義俱有。后之一段義有文無。文雖不說。準下喻合理必須有。就初段中正法滅者經法滅時。毀正戒者律法毀時。增長破戒時對前毀戒。非法盛時對前法滅。此之四句約法辨時。聖人不現無善人時。受畜一切有惡人時。此之二句就人辨時。第二段中初明四依出現於世。見比丘下同事攝物。雖見已下明為護法見犯不舉。就初段中。依化不併故云四中。一人出世為師匡化。故須出家。此即對前迦葉所問明道非俗。故合禮敬。同事攝中。初見所化比丘非法各各受等明其無行。凈不凈下彰其無解。凈與不凈一切不知不知理法。是律非律亦復不識不識教法。是人為下同事攝取。為攝向前諸惡比丘與之同事。猶如日光與塵和合名共和光。不同塵下明實常異。不同塵者明其行異。形聚心乖如光異塵名不同塵。自所行處及佛行處善能別知明其解異。順起所脩名自行處。行非通道名佛行處。皆能知也。第三見犯默不舉中初默不舉。何以下釋。是故下結
【現代漢語翻譯】 現代漢語譯本 合供養是道非俗。初中兼辨更不別論。前中初言如我上說指前總會。如佛前說像正二時四依弘化。故合供養。正法滅下別以會之。于中初法次喻后合。法中有四。一明未來邪興正滅為弘護時。二是四人下明其四人和光護法。三如是四人為護法下彰其四人是持非犯。四明其人合可供養。四中前三文義俱有。后之一段義有文無。文雖不說。準下喻合理必須有。就初段中正法滅者經法滅時。毀正戒者律法毀時。增長破戒時對前毀戒。非法盛時對前法滅。此之四句約法辨時。聖人不現無善人時。受畜一切有惡人時。此之二句就人辨時。第二段中初明四依出現於世。見比丘下同事攝物。雖見已下明為護法見犯不舉。就初段中。依化不併故云四中。一人出世為師匡化。故須出家。此即對前迦葉（Kasyapa，人名，意為飲光）所問明道非俗。故合禮敬。同事攝中。初見所化比丘非法各各受等明其無行。凈不凈下彰其無解。凈與不凈一切不知不知理法。是律非律亦復不識不識教法。是人為下同事攝取。為攝向前諸惡比丘與之同事。猶如日光與塵和合名共和光。不同塵下明實常異。不同塵者明其行異。形聚心乖如光異塵名不同塵。自所行處及佛行處善能別知明其解異。順起所脩名自行處。行非通道名佛行處。皆能知也。第三見犯默不舉中初默不舉。何以下釋。是故下結 合供養是修道的行為，而非世俗的行為。在開始和中間的部分兼顧辨別，不再另外討論。前面、中間、開始所說的，如我上面所說，指的是前面的總集。如佛陀前面所說，在像法和正法二個時期，四依（catuḥpratisaraṇa，四種依靠）弘揚教化。所以應該合供養。正法滅亡之後，分別用集會來闡述。其中先是法，然後是比喻，最後是總結。法中有四點。第一點說明未來邪惡興盛，正法滅亡，是弘揚和守護佛法的時期。第二點是『四人下』，說明這四個人和光同塵地守護佛法。第三點是『如是四人為護法下』，彰顯這四個人是持戒而非犯戒。第四點說明這些人適合接受供養。四點中，前三點文義都有，最後一段只有意義而沒有文字。文字雖然沒有說，但根據下面的比喻，從道理上來說必須有。就第一段中，『正法滅者』指的是經法滅亡的時候。『毀正戒者』指的是律法毀壞的時候。『增長破戒』是針對前面『毀戒』而言。『非法盛時』是針對前面『法滅』而言。這四句話是就法來辨別時機。『聖人不現無善人時』，『受畜一切有惡人時』，這兩句話是就人來辨別時機。第二段中，首先說明四依出現在世間。『見比丘下同事攝物』，說明用同事來攝受他人。『雖見已下』說明爲了守護佛法，見到犯戒也不揭發。就第一段中，依靠和教化不能同時進行，所以說是『四中』。一個人出世作為導師匡正教化，所以必須出家。這正是針對前面迦葉（Kasyapa，人名，意為飲光）所問，說明修道而非世俗。所以應該合禮敬。『同事攝中』，首先看到所教化的比丘行為不合法，各自接受等等，說明他們沒有修行。『凈不凈下』彰顯他們沒有理解。清凈與不清凈一切都不知道，不知道理法。什麼是律，什麼不是律，也不認識，不認識教法。『是人為下』用同事來攝取。爲了攝受前面的各種惡比丘，與他們同事。猶如日光與塵土混合在一起，名叫共和光。『不同塵下』說明實際上常常是不同的。『不同塵者』說明他們的行為不同。形體聚集在一起，心卻不一致，如同光與塵土不同，名叫不同塵。自己所修行的地方以及佛所修行的地方，能夠清楚地知道，說明他們的理解不同。順應生起所修行的，名叫自行處。修行不是通往真理的道路，名叫佛行處。都能夠知道。 第三，見到犯戒沉默不舉發，開始是沉默不舉發。『何以下釋』用什麼來解釋呢？『是故下結』因此下面總結。
【English Translation】 English version Offering together is a path, not a worldly custom. Distinguish between the beginning and the middle, without further separate discussion. The initial words in the previous middle section, 'as I said above,' refer to the preceding general assembly. As the Buddha previously stated, during the semblance and true Dharma periods, the Four Reliances (catuḥpratisaraṇa) propagate and transform. Therefore, offerings should be made together. After the decline of the True Dharma, explain it separately through gatherings. Among these, first is the Dharma, then a metaphor, and finally a conclusion. There are four points regarding the Dharma. First, it clarifies that in the future, when evil arises and the True Dharma declines, it is a time for propagating and protecting the Dharma. Second, 'the four people below' explains that these four people protect the Dharma by mingling with the world. Third, 'as these four people protect the Dharma below' highlights that these four are upholders of the precepts, not violators. Fourth, it clarifies that these individuals are worthy of receiving offerings. Among the four points, the first three have both text and meaning, while the last section has meaning but no text. Although not explicitly stated in the text, it must exist logically based on the following metaphor. In the first section, 'the decline of the True Dharma' refers to the time when the Sutra Dharma declines. 'Destroying the correct precepts' refers to the time when the Vinaya Dharma is destroyed. 'Increasing the breaking of precepts' corresponds to the previous 'destroying the precepts.' 'When the non-Dharma flourishes' corresponds to the previous 'Dharma declines.' These four sentences discern the timing based on the Dharma. 'When sages do not appear and there are no virtuous people,' 'when all evil people are accepted and nurtured,' these two sentences discern the timing based on people. In the second section, it first explains that the Four Reliances appear in the world. 'Seeing the Bhikshus below, working together to gather things' explains using shared activities to gather others. 'Although seeing below' explains that to protect the Dharma, they do not expose those who violate the precepts even when they see them. In the first section, reliance and transformation cannot occur simultaneously, hence the term 'four among.' One person appears in the world as a teacher to rectify and transform, so they must renounce the world. This directly addresses Kasyapa's question, clarifying that it is about cultivating the path, not worldly customs. Therefore, they should be respectfully offered to together. In 'working together to gather,' first seeing that the Bhikshus being transformed act unlawfully, accepting things individually, etc., indicates their lack of practice. 'Clean and unclean below' highlights their lack of understanding. They do not know anything about purity and impurity, nor do they understand the principles of Dharma. They do not recognize what is Vinaya and what is not, nor do they understand the teachings of Dharma. 'These people below' use shared activities to gather. To gather the various evil Bhikshus mentioned earlier, they work together with them. It is like sunlight mixing with dust, called coexisting with light. 'Different from dust below' explains that in reality, they are often different. 'Different from dust' explains that their actions are different. Their forms gather together, but their minds are not aligned, like light and dust being different, called being different from dust. They can clearly know their own practice and the Buddha's practice, indicating their different understanding. Following the arising of what is cultivated is called one's own practice. Practice that does not lead to the path of truth is called the Buddha's practice. They are all able to know. Third, seeing violations and remaining silent, initially remaining silent. 'What follows explains' what is used to explain it? 'Therefore, the following concludes' therefore, the following concludes.
。上來第二明其四人和光護法。如是四人為護法故不名破戒。是第三段明實不犯。第四合供。文略不辨。喻中有四。一邪興正滅喻。喻上初段。二爾時有一婆羅門下四依弘化喻。喻前第二。三是時童子雖為是事猶不失下自行無犯喻。喻前第三。四其餘居士婆羅門等聞所作下合可供養喻。喻上第四所少一段。初中有五。一化主遷滅喻。二有旃陀羅下邪興廢正喻。三治未久下正眾離壞喻。四栴陀羅王知國人下邪徒壅正喻。五復七日下患機感聖喻。初中如王喻佛如來。眾生感盡名為遇病。聖化還滅說為崩亡。善趣菩薩當紹佛化名為儲君。化德未成說為雅小。未堪遙化名未紹繼。第二句中諸惡比丘名栴陀羅。口具邪辨名豐財寶。亦可此等廣積資產名豐財寶。故上說其受畜一切不凈物等。以其豪富人皆輔從名多眷屬。貴勢黨援名以強力。待正衰廢名伺虛弱。身為眾主名篡王位。第三句中邪化不遙正便離背名治未久。國人已下正明眾壞。正眾有三謂下中上。下品之流睹惡不忍身歸異所。故言國人遠投他國。中品之類形聚心乖。故言在者乃至不欲眼見是王。上品之人見惡能忍形無異昔名不離土。先辨。后喻。一眾分三名正離壞。第四句中彼惡比丘聞正違背名知國人逃叛者眾。使其惡黨為作留礙名遣栴陀守邏諸道。第五句中別復有四。
一患機感聖喻。二始行不從喻。三不從有損喻。四從之有益喻。初中感聖各有期限故云七日。機發招聖名為擊鼓。感聖顯彰名為唱令。仰感四人為己匠首。是故義言請婆羅門。有能為我作灌頂師。師能以法灌其心頂名灌頂師。化善歸彼名半國封而為爵賞。亦可徒眾后必共匡名以半國為爵賞也。第二始行不從喻中。諸婆羅門悉無來者明身不從。各作言下明口不從。第三不從有損喻中損事顯彰名作是言。始行之流守正不從名無一人為我師者。敗正同邪。故言要令諸婆羅門與栴陀羅共住止等。共住止宿明其身同。同其事業明其行同。第四同化有益喻中半國不虛兩釋同前。大涅槃經所詮常法終必同修。名咒所致不死之藥當共分食。第二四依弘化喻中文別有二。一四依從邪喻。二爾時童子語其王下破邪通正喻。前中五句。一內備化德喻。二現化隨物喻。三化稱物機喻。四始行瞋嫌喻。五化善師己喻。亦名徒眾共匡喻。就初句中諸佛凈行名婆羅門。依從化生名婆羅門子。依化不併是故言一。法身充美名在弱冠。持戒無犯名修凈行。大悲垂接名長髮相。博通聖教名善咒術。第二句中化赴物機名至王所。化現物情義言百王。隨人所求皆能俯應名王所敕我悉能為。第三句中化稱物情名王歡喜。物情愛樂名受童子作灌頂師。第四句中諸婆羅
【現代漢語翻譯】 現代漢語譯本 一、感應聖旨的機緣（機感聖喻）。二、開始行動卻不聽從聖旨（始行不從喻）。三、不聽從聖旨導致損失（不從有損喻）。四、聽從聖旨獲得益處（從之有益喻）。最初的感應聖旨各有期限，所以說七日。機緣發動，招引聖者，稱為擊鼓。感應聖者顯現彰明，稱為唱令。仰仗感應的四個人作為自己的工匠首領。因此用義理之言請求婆羅門（Brahman，印度教僧侶）。有誰能為我做灌頂之師？能以佛法灌注其心頂的，稱為灌頂之師。使之歸化向善，用半個國家作為封賞。也可以說，徒眾以後必定共同匡扶，用半個國家作為封賞。 二、開始行動卻不聽從聖旨的比喻中，眾婆羅門沒有一個人前來，表明身體不聽從。各自發表言論，表明口頭不聽從。 三、不聽從聖旨導致損失的比喻中，損失的事情顯現彰明，稱為『作是言』。開始修行的流派，固守正道而不聽從，稱為『無一人為我師者』。敗壞正道，與邪道相同。所以說『要令諸婆羅門與旃陀羅（Chandalas，賤民）共住止等』。共同居住，表明他們的身體相同。相同的事業，表明他們的行為相同。 四、共同教化獲得益處的比喻中，半個國家沒有白白付出，兩種解釋與前面相同。《大涅槃經》（Mahāparinirvāṇa Sūtra）所詮釋的常法，最終必定共同修習。稱為咒語所致的不死之藥，應當共同分享。 第二，四依弘揚教化的比喻中，文句上又有兩種區分。一、四依依從邪道（四依從邪喻）。二、這時童子對國王說，破除邪道，通達正道（爾時童子語其王下破邪通正喻）。前面的內容有五句。一、內在具備教化的德行（內備化德喻）。二、顯現教化，隨順事物（現化隨物喻）。三、教化符合事物機緣（化稱物機喻）。四、開始行動，產生嗔恨嫌隙（始行瞋嫌喻）。五、教化向善，以自己為師（化善師己喻）。也可以稱為徒眾共同匡扶的比喻。就第一句中，諸佛的清凈行為，稱為婆羅門。依從教化而生，稱為婆羅門子。依從教化而不併列，所以說『一』。法身充滿美好，稱為『在弱冠』。持戒沒有犯戒，稱為『修凈行』。大悲心垂憐接引，稱為『長髮相』。廣泛通達聖教，稱為『善咒術』。第二句中，教化赴應事物機緣，稱為『至王所』。教化顯現事物實情，用義理之言說『百王』。隨順人們所求，都能俯身應允，稱為『王所敕我悉能為』。第三句中，教化符合事物實情，稱為『王歡喜』。事物實情喜愛樂意，稱為『受童子作灌頂師』。第四句中，諸婆羅門
【English Translation】 English version 1. The opportunity to sense the holy decree (Jī gǎn shèng yù). 2. Starting to act but not following the holy decree (Shǐ xíng bù cóng yù). 3. Not following the holy decree leads to loss (Bù cóng yǒu sǔn yù). 4. Following the holy decree brings benefits (Cóng zhī yǒu yì yù). The initial sensing of the holy decree has a time limit, so it is said to be seven days. The opportunity arises, attracting the holy ones, called 'striking the drum'. The manifestation of the sensing of the holy ones is called 'issuing the command'. Relying on the four people who sense as their master craftsmen. Therefore, using the words of righteousness to request the Brahmans (Brahman, Hindu priests). Who can perform the initiation ceremony for me? One who can infuse the Dharma into the crown of the mind is called the initiation master. To convert to goodness, using half the country as a reward. It can also be said that the disciples will surely support together in the future, using half the country as a reward. 2. In the metaphor of starting to act but not following the holy decree, none of the Brahmans came, indicating that the body did not follow. Each expressed their opinions, indicating that the mouth did not follow. 3. In the metaphor of not following the holy decree leading to loss, the loss is manifested and declared, called 'making this statement'. The schools that begin to practice, adhering to the right path but not following, are called 'no one is my teacher'. Corrupting the right path is the same as the evil path. Therefore, it is said 'to make the Chandalas (Chandalas, untouchables) live with the Brahmans'. Living together indicates that their bodies are the same. The same career indicates that their actions are the same. 4. In the metaphor of jointly teaching and benefiting, half the country is not given in vain, and the two explanations are the same as before. The constant Dharma explained in the Mahāparinirvāṇa Sūtra will surely be practiced together in the end. It is called the immortal medicine caused by the mantra, which should be shared together. Secondly, in the metaphor of the Four Reliances propagating the teachings, there are two distinctions in the sentences. 1. The Four Reliances follow the evil path (Sì yī cóng xié yù). 2. At this time, the boy said to the king, breaking the evil path and understanding the right path (Ěr shí tóngzǐ yǔ qí wáng xià pò xié tōng zhèng yù). The previous content has five sentences. 1. Internally possessing the virtue of teaching (Nèi bèi huà dé yù). 2. Manifesting teaching, following things (Xiàn huà suí wù yù). 3. Teaching conforms to the opportunity of things (Huà chēng wù jī yù). 4. Starting to act, generating hatred and suspicion (Shǐ xíng chēn xián yù). 5. Teaching towards goodness, taking oneself as a teacher (Huà shàn shī jǐ yù). It can also be called the metaphor of disciples supporting together. In the first sentence, the pure actions of all Buddhas are called Brahmans. Born from following the teachings are called Brahman's sons. Following the teachings without being juxtaposed, so it is said 'one'. The Dharmakaya is full of beauty, called 'in youth'. Upholding the precepts without violating them is called 'practicing pure conduct'. Great compassion is extended to receive, called 'long hair appearance'. Widely understanding the holy teachings is called 'good mantra'. In the second sentence, teaching responds to the opportunity of things, called 'to the king's place'. Teaching manifests the reality of things, using the words of righteousness to say 'hundred kings'. Following what people seek, they can all bow down and agree, called 'the king ordered me to be able to do everything'. In the third sentence, teaching conforms to the reality of things, called 'the king is happy'. The reality of things is loved and liked, called 'accepting the boy as the initiation master'. In the fourth sentence, the Brahmans
門聞皆生瞋內心瞋嫌。責此已下口言呵責。呵正同邪。是故責言汝婆羅門云何乃作栴陀羅師。第五句中化善師彼名分半國與是童子。亦可統眾與之共匡名分半國與童子也。同化日久名共治國經歷多年。上來從邪。自下第二破邪通正。于中有四。一通正喻。二爾時童子以余雜下是摧邪喻。三爾時童子立本儲君還為王下是立正喻。四爾時童子經理是下是遣邪喻。前中八句。初之五句攝正歸己。后之三句以正化彼。前中初句怨彼疏礙化顯物心名為語王。亦可口言告示名語。我舍家法來作王師教王咒術彰己益彼明己先來捨正從邪。化授小法名舍家法。來作王師教王咒術而今大王猶不見親怨彼疏己。大乘未同習名不見親。二彼聞怪聞。怪聞所怨故言云何不親汝耶。三申己所怨。過佛所證常住之法名為先王不死之藥。彼未同修名不共食。四王言善下推化四依。聞說喜從故唱善哉。彰己昔來未體化意名實不知。大乘法化推歸菩薩名愿持去。五是時下攝正歸己。攝法從己名取還家。上來一段攝正歸己。自下三句以正化彼。初請大臣而共食者化其弟子。弟子患輕所以先化。以法攝受名為請臣。自行大乘勸彼同修名共食之。二弟子勸師以理曉示名共自王。嘆依有法故言快哉大師有是不死藥也。三師聞樂受同勸悟解名為知己。怨不早聞。故言
云何獨與諸臣服食甘露而不見分。上來第一喻明通正。自下第二喻明摧邪。依先為說責罪之法名雜毒藥。使彼聽受名為與服。彼惡比丘聞為服己忽便生愧故言須臾。法行於心名為藥發。心生悔愧名為悶亂。知己弊下退舍高意名為躄地。悔愧情深故無覺知猶如死人。自下第三喻明立正。于中初先立正代邪合彼善趣。立階菩薩匡紹佛化名立儲君還以為王。複本正化故云還也。作是言下呵邪勸正。初先呵邪。正法之座理非破戒。惡人處之故言御座法不應令栴陀羅升。破戒惡人而為眾主自古未有。故言昔來未曾聞見栴陀羅為王。惡人匡眾義無斯理。故言栴陀治國理民無有是處。下明勸正匡紹佛化菩薩所宜。故言汝今應紹先王如法治國。自下第四喻明遣邪。爾時童子經理是已牒前生后。經理廢邪立正事已。復以解藥與栴陀者。懺罪之法名為解藥。授之令懺名與栴陀。除罪心喜說為醒悟。彼犯重罪。雖復懺竟猶須擯遣令遠清眾。名驅出竟。自下第三喻明四依自行無犯。是行童子雖為是者。雖為向前同邪之事。從邪通正辨得兼失。故名雖也。自行無犯名猶不失婆羅門法。自下第四喻明四依合可供養。始行菩薩名余居士。婆羅門等睹其巧化名聞所作。嗟其獨絕名嘆未有。贊言善下出其所嘆。下合有四。與前不次。先合第一。護法已下合
【現代漢語翻譯】 現代漢語譯本： 為何唯獨與眾臣服用甘露，而不見分給旃陀羅（賤民）？上面第一個比喻說明通達正法。從下面第二個比喻說明摧伏邪惡。依據先前所說的，以責備罪過之法名為雜毒藥。使他們聽受，名為給予服用。那惡比丘聽了，以為是說自己，忽然便生慚愧，所以說『須臾』（一會兒）。正法執行於心，名為藥效發作。心中生起悔恨慚愧，名為悶亂。知道自己卑劣低下，退舍高傲之意，名為躄地（癱倒在地）。悔恨慚愧之情深重，所以沒有覺知，猶如死人。 從下面第三個比喻說明樹立正法。其中首先樹立正法代替邪惡，對應于善趣。樹立階位的菩薩匡正紹隆佛陀的教化，名為立儲君，還讓他做國王。恢復原本的正法教化，所以說『還也』。作這樣的言語，呵斥邪惡，勸勉正法。首先呵斥邪惡。正法之座，道理上不應讓破戒之人坐。惡人處在正法之座上，所以說『御座法不應令旃陀羅升』。破戒的惡人作為大眾之主，自古以來沒有過。所以說『昔來未曾聞見旃陀羅為王』。惡人匡正大眾，道理上沒有這樣的事。所以說『旃陀羅治國理民無有是處』。 下面說明勸勉正法，匡正紹隆佛陀的教化是菩薩所應做的。所以說『汝今應紹先王如法治國』。從下面第四個比喻說明遣除邪惡。當時童子經理此事已畢，承接前文，引生後事。經理廢除邪惡，樹立正法之事完畢。又以解藥給予旃陀羅，懺悔罪過之法名為解藥。授予他，令他懺悔，名為給予旃陀羅。去除罪過，心中歡喜，說為醒悟。那人犯了重罪，即使懺悔完畢，仍然需要擯除遣送，令他遠離清凈的僧眾，名為驅逐完畢。從下面第三個比喻說明四依（比丘、比丘尼、優婆塞、優婆夷）自行沒有犯戒。這行童子雖然做了這些事，雖然做了先前與邪惡相同的事，但他能從邪惡通達正法，辨別得失，所以名為『雖也』。自行沒有犯戒，名為『猶不失婆羅門法』。 從下面第四個比喻說明四依適合接受供養。剛開始修行的菩薩，名為『余居士』。婆羅門等人看到他的巧妙教化，名為『聞所作』。讚歎他的獨一無二，名為『嘆未有』。讚歎之言『善』以下，說出他們所讚歎的內容。下面合喻有四處，與前文的順序不一致。先合第一處。護法以下合喻。
【English Translation】 English version: Why only give the nectar to the ministers and not share it with the Candala (outcast)? The first metaphor above explains understanding the right Dharma. The second metaphor below explains subduing evil. According to what was said earlier, the method of blaming sins is called mixed poison. Making them listen and accept it is called giving them the medicine. When the evil Bhikshu (monk) heard this, thinking it was about himself, he suddenly felt ashamed, so he said 'for a moment'. The right Dharma operating in the heart is called the medicine taking effect. The arising of regret and shame in the heart is called confusion. Knowing one's own inferiority and abandoning arrogance is called collapsing to the ground. The feeling of regret and shame is so deep that there is no awareness, like a dead person. The third metaphor below explains establishing the right Dharma. Among them, first establish the right Dharma to replace evil, corresponding to the good realms. The Bodhisattva (enlightened being) who establishes the steps to rectify and promote the Buddha's teachings is called establishing the crown prince and returning him to be king. Restoring the original right Dharma teaching, so it is said 'returning'. Speaking in this way, scolding evil and encouraging the right Dharma. First scold evil. The seat of the right Dharma should not be occupied by those who break the precepts. The evil person is in the seat of the right Dharma, so it is said 'the throne should not be ascended by a Candala'. It has never happened since ancient times that an evil person who breaks the precepts is the master of the masses. So it is said 'never before has it been heard that a Candala is king'. It is unreasonable for an evil person to rectify the masses. So it is said 'there is no such thing as a Candala governing the country and ruling the people'. The following explains that encouraging the right Dharma and rectifying and promoting the Buddha's teachings is what a Bodhisattva should do. So it is said 'You should now inherit the former king and govern the country according to the Dharma'. The fourth metaphor below explains dispelling evil. At that time, the boy managed this matter and finished it, connecting the previous text and leading to the subsequent events. The matter of managing the abolition of evil and establishing the right Dharma is completed. He also gave the Candala the antidote, the method of repenting of sins is called the antidote. Giving it to him and making him repent is called giving it to the Candala. Removing sins and rejoicing in the heart is called awakening. That person committed a serious crime, and even if he repents, he still needs to be expelled and sent away, so that he is far away from the pure Sangha (community), which is called complete expulsion. The third metaphor below explains that the four reliances (Bhikshu, Bhikshuni, Upasaka, Upasika) do not violate the precepts by themselves. Although this acting boy did these things, although he did the same things as evil before, he can understand the right Dharma from evil and distinguish between gains and losses, so it is called 'although'. Not violating the precepts by oneself is called 'still not losing the Brahman Dharma'. The fourth metaphor below explains that the four reliances are suitable for receiving offerings. The Bodhisattva who has just begun to practice is called 'other layman'. The Brahmins and others saw his skillful teachings, which is called 'hearing what was done'. Praising his uniqueness is called 'admiring what has not been'. The words of praise 'good' below, say what they admire. There are four places below where the metaphors are combined, which are inconsistent with the order of the previous text. First combine the first place. The following combines the metaphor after protecting the Dharma.
前第二。爾時菩薩若見已下超合第四明合供養。若有人見護法人下卻合第三明實無犯。就初段中我涅槃后。合前國王遇病崩亡儲君稚小未任紹等。第二段中護法菩薩亦復如是。合上有一婆羅門子年在弱冠修持凈行長髮相等。以方便力與破戒僧同其事業。合往王所乃至共治經歷多年。余略不合。第三段中文別有四。一勸供養。二以是緣下結會上言。三如彼下舉喻以帖。四善哉下約喻顯法。就初段中爾時菩薩舉所勸人。此乃名彼能供之人以為菩薩。聲聞人中學大乘者是能供人。若見有人雖多犯者舉所供人。即往已下正勸供養。恭敬禮拜明身供養。四事已下明財供養。財供有三。一自有奉上。二自無求與。三為是下明為供故得畜八種不凈之物。于中四句。一明得畜八不凈物。何等為八。如彼善生優婆塞經具列其名。一畜田宅。二種殖根栽。三貯聚稻粟居監求利。四畜奴婢人民。五畜養群畜。六畜金銀錢寶。七畜象牙金銀刻鏤諸寶大床綿褥𣰽𣯫。八畜一切銅錢釜鑊。畜此八種能污凈戒故名不凈。二何以下釋。三爾時下明畜無罪。四何以下釋。上來勸供。自下第二結會上言。以是緣者以是四依摧邪立正通法因緣。我此經中說是二偈令諸菩薩供養法者。后二可知。此第三竟。第四自行無犯之中句別有四。一舉謗得罪彰其無犯。二護
【現代漢語翻譯】 現代漢語譯本 前第二。爾時菩薩若見已下超合第四明合供養。若有人見護法人下卻合第三明實無犯。就初段中我涅槃后。合前國王遇病崩亡儲君稚小未任紹等。第二段中護法菩薩亦復如是。合上有一婆羅門子年在弱冠修持凈行長髮相等。以方便力與破戒僧同其事業。合往王所乃至共治經歷多年。余略不合。第三段中文別有四。一勸供養。二以是緣下結會上言。三如彼下舉喻以帖。四善哉下約喻顯法。就初段中爾時菩薩舉所勸人。此乃名彼能供之人以為菩薩。聲聞人中學大乘者是能供人。若見有人雖多犯者舉所供人。即往已下正勸供養。恭敬禮拜明身供養。四事已下明財供養。財供有三。一自有奉上。二自無求與。三為是下明為供故得畜八種不凈之物。于中四句。一明得畜八不凈物。何等為八。如彼善生優婆塞經具列其名。一畜田宅。二種殖根栽。三貯聚稻粟居監求利。四畜奴婢人民。五畜養群畜。六畜金銀錢寶。七畜象牙金銀刻鏤諸寶大床綿褥𣰽𣯫。八畜一切銅錢釜鑊。畜此八種能污凈戒故名不凈。二何以下釋。三爾時下明畜無罪。四何以下釋。上來勸供。自下第二結會上言。以是緣者以是四依摧邪立正通法因緣。我此經中說是二偈令諸菩薩供養法者。后二可知。此第三竟。第四自行無犯之中句別有四。一舉謗得罪彰其無犯。二護 前面第二部分，'爾時菩薩若見已下'（爾時菩薩若見已下）超越並結合了第四部分，闡明了結合供養的意義。'若有人見護法人下'（若有人見護法人下）則對應了第三部分，闡明了實際上沒有違犯。在第一段中，'我涅槃后'（我涅槃后）對應了之前國王生病去世，年幼的儲君無法繼位的狀況。第二段中，'護法菩薩亦復如是'（護法菩薩亦復如是）對應了之前有一位婆羅門之子，正值青年，修持清凈的行為，留著長髮等等。他以方便之力，與破戒的僧人一同行事，前往國王處，甚至共同治理國家多年。其餘部分略有不同。第三段文字分為四個部分。一是勸人供養。二是以'以是緣下'（以是緣下）總結上文。三是以'如彼下'（如彼下）舉例來貼切說明。四是以'善哉下'（善哉下）借用比喻來闡明佛法。在第一段中，'爾時菩薩'（爾時菩薩）舉出了所勸的對象。這是稱呼那些能夠供養的人為菩薩。聲聞乘人學習大乘佛法，就是能夠供養的人。'若見有人雖多犯者'（若見有人雖多犯者）舉出了所供養的對象。'即往已下'（即往已下）正式勸人供養。恭敬禮拜表明是身供養。'四事已下'（四事已下）表明是財供養。財供養有三種。一是自己有就奉獻。二是自己沒有就去求取給予。三是'為是下'（為是下）表明爲了供養的緣故，可以畜養八種不凈之物。其中有四句話。一是表明可以畜養八種不凈之物。什麼是八種不凈之物？如同《善生優婆塞經》（善生優婆塞經）中詳細列出了它們的名稱。一是畜養田地和房屋。二是種植根莖植物。三是儲藏稻穀，居住在其中以求取利益。四是畜養奴婢和人民。五是畜養各種牲畜。六是畜養金銀錢財珠寶。七是畜養象牙、金銀雕刻的各種珍寶、大床、棉被、毛毯等等。八是畜養一切銅錢和鍋。畜養這八種東西會玷污清凈的戒律，所以稱為不凈。二是'何以下釋'（何以下釋）進行解釋。三是'爾時下'（爾時下）表明畜養這些東西沒有罪過。四是'何以下釋'（何以下釋）進行解釋。以上是勸人供養。從'自下'（自下）開始是第二部分，總結上文。'以是緣者'（以是緣者）是以這四種依靠來摧毀邪惡，樹立正法，這是普遍的佛法因緣。我在這部經中說了這兩個偈子，是爲了讓各位菩薩供養佛法。后兩部分可以自己理解。這是第三部分結束。第四部分，關於自身行為沒有違犯，句子可以分為四個部分。一是舉出誹謗會獲罪，彰顯自身沒有違犯。二是護
【English Translation】 English version Section Two, previously. 'Erh Shi Pusa Ruo Jian Yi Xia' (爾時菩薩若見已下) transcends and combines with the fourth section, clarifying the meaning of combined offerings. 'Ruo You Ren Jian Hufa Ren Xia' (若有人見護法人下) corresponds to the third section, clarifying that there is actually no transgression. In the first paragraph, 'Wo Niepan Hou' (我涅槃后) corresponds to the previous situation where the king fell ill and died, and the young crown prince was unable to succeed to the throne. In the second paragraph, 'Hufa Pusa Yi Fu Ru Shi' (護法菩薩亦復如是) corresponds to the previous story of a Brahmin's son, who was in his youth, practicing pure conduct, keeping long hair, and so on. He used expedient means to work with monks who had broken their precepts, going to the king and even co-ruling the country for many years. The remaining parts are slightly different. The third paragraph is divided into four parts. The first is to encourage offerings. The second is to summarize the above with 'Yi Shi Yuan Xia' (以是緣下). The third is to use 'Ru Bi Xia' (如彼下) to illustrate appropriately. The fourth is to use 'Shanzai Xia' (善哉下) to clarify the Dharma through metaphor. In the first paragraph, 'Erh Shi Pusa' (爾時菩薩) mentions the object of encouragement. This refers to those who are able to make offerings as Bodhisattvas. Those of the Sravaka vehicle who study Mahayana Buddhism are those who are able to make offerings. 'Ruo Jian You Ren Sui Duo Fan Zhe' (若見有人雖多犯者) mentions the object of offering. 'Ji Wang Yi Xia' (即往已下) formally encourages offerings. Respectful prostration indicates bodily offering. 'Si Shi Yi Xia' (四事已下) indicates wealth offering. There are three types of wealth offerings. The first is to offer what one has. The second is to seek and give what one does not have. The third is 'Wei Shi Xia' (為是下), which indicates that for the sake of offering, one can keep eight impure things. There are four sentences in it. The first is to indicate that one can keep eight impure things. What are the eight impure things? As detailed in the 'Shansheng Upasaka Sutra' (善生優婆塞經), their names are listed. The first is to keep fields and houses. The second is to plant root crops. The third is to store rice and live in it to seek profit. The fourth is to keep slaves and people. The fifth is to keep various livestock. The sixth is to keep gold, silver, money, and jewels. The seventh is to keep ivory, gold and silver carved treasures, large beds, cotton quilts, blankets, and so on. The eighth is to keep all copper coins and pots. Keeping these eight things will defile the pure precepts, so they are called impure. The second is 'He Yi Xia Shi' (何以下釋) to explain. The third is 'Erh Shi Xia' (爾時下) to indicate that there is no sin in keeping these things. The fourth is 'He Yi Xia Shi' (何以下釋) to explain. The above is to encourage offerings. Starting from 'Zi Xia' (自下) is the second part, summarizing the above. 'Yi Shi Yuan Zhe' (以是緣者) is to use these four reliances to destroy evil and establish the right Dharma, which is the universal Dharma cause. I said these two verses in this sutra to allow all Bodhisattvas to make offerings to the Dharma. The latter two parts can be understood by oneself. This is the end of the third part. In the fourth part, regarding one's own actions without transgression, the sentences can be divided into four parts. The first is to cite that slander will incur guilt, highlighting that one has not transgressed. The second is to protect
法下明實無犯成謗得罪。三有比丘下舉犯顯持。四菩薩下明持異犯。先明無犯。何以下釋。從上如我先說至此。合為初段。明其四人是持非犯故令供養。自下第二明其四人是長非幼故令供養。是彼四人實是久行為化始行。故我經中覆相說言。若少應供理實長宿。前就所教而為會通。此就所供而為會通。以是緣下第三結會。前兩段中就初以結。以是聲聞不知四依權化因緣。我今不為聲聞說偈。菩薩知故我為說偈。就會通中有二問答。前一問答明其四人合可供養。下一問答明四依人本戒具在成前應供。良以菩薩本受行違通法之戒。今時所為稱當本戒故得具在。文中迦葉先問起發。如是菩薩于戒極緩以為一句牒舉前事。同惡犯戒名為極緩。本戒在不為第二句正為徴問。下佛先呵。何以下釋。先問。后解。解中有二。一對向後句明戒具在。二于乘緩下對向前句明戒不緩。前中初明自行清凈故戒具在。如堤塘下令他戒凈故戒具在。若有清凈持戒已下結明戒在。自行凈中。本所受戒如本不失明專護持。設有已下明犯已悔。令他凈中先喻后合。就前喻中初先反明不治有損。遮水之阜名為堤塘。喻于眾法眾法損壞名穿有孔。水喻眾僧。僧行缺減名為淋漏。何以下釋。若有已下順明持益。四依為人秉法為治僧行無損名水不出。就下閤中先
合治益。菩薩亦爾合向有人。雖與彼戒同其僧事所有戒律不如堤塘穿穴淋漏合水不出。下次合初不治之損。言何以故徴前起后。何故戒律不如堤塘。若無已下舉后顯前反以釋之。若無清凈持戒之人合初句中無人治故。僧則損下合初句中提塘有孔水則淋漏。第三結中。若有清凈持戒之人牒舉四依。即能已下結明戒在。下對初句明戒不緩。句別有三。一泛立道理。于乘緩者乃名為緩于戒緩者不名為緩。不能和光以通大乘名于乘緩。視法貰閑故名為緩。又違菩薩大乘正戒故名為緩。破戒通法名于戒緩。為法心急故不名緩。又順菩薩大乘正戒故不名緩。二明菩薩于乘不緩。即得名為于戒不緩。為法毀戒名于大乘心不懈慢。本受戒時要期如是。稱當大戒故名本戒。名本戒故於戒不緩。三為護法下辨明其人。以法滅罪成戒不緩。為護法故以大乘水而自洗浴。故得無罪。所弘大乘能除罪垢。故名為水。護法滅罪名自洗浴。是大乘水自洗浴故雖破不緩。上勸供養。自下第二教其撿驗。前已驗竟。何勞重驗。釋言。前者魔化為依邪來亂正故教撿驗。今此四依亦同破戒以正濫邪故復須驗。迦葉先請。如來次教。迦葉下復領解讚歎。請中初言眾僧之中有四種人。法說明濫。內熟外生。外熟內生。內外俱生。內外俱熟。是四種人如庵羅果喻說明
【現代漢語翻譯】 合治益（Hé zhì yì）：菩薩也是這樣，和合趨向于某些人。雖然給予他們同樣的戒律，參與同樣的僧事，但所有的戒律就像堤壩有了孔洞，水會滲漏，無法蓄積。下次和合開始時，不加以治理就會造成損失。原因是什麼呢？因為要從先前的事情中吸取教訓。為什麼說戒律不如堤壩呢？如果以下沒有內容，就用後面的例子來顯明前面的道理，反過來解釋它。如果沒有清凈持戒的人，和合的最初一句就說沒有人治理，所以僧團會受損。下面的內容和最初一句對應，堤壩有了孔洞，水就會滲漏。第三部分總結說，如果有清凈持戒的人，就是指四依（sì yī）。能夠做到以下幾點，就表明戒律存在。下面針對最初一句說明戒律並非鬆懈。句子可以分為三個部分。第一，泛泛地確立道理。對於大乘（Dàchéng）來說，鬆懈才叫做鬆懈；對於戒律來說，鬆懈不能叫做鬆懈。不能和光同塵，通達大乘，就叫做對於大乘鬆懈。看待佛法輕率隨便，所以叫做鬆懈。又違背菩薩（Púsà）大乘的正戒，所以叫做鬆懈。破戒通達佛法，叫做對於戒律鬆懈。爲了佛法心急，所以不能叫做鬆懈。又順應菩薩大乘的正戒，所以不能叫做鬆懈。第二，說明菩薩對於大乘不鬆懈，就可以叫做對於戒律不鬆懈。爲了佛法毀壞戒律，表明對於大乘之心沒有懈怠。當初受戒的時候，就期望如此。符合大戒的要求，所以叫做本戒。因為是本戒，所以對於戒律不鬆懈。第三，爲了護持佛法，辨明這樣的人。因為佛法而消滅罪過，成就戒律的不鬆懈。爲了護持佛法，用大乘之水來洗滌自己，所以能夠沒有罪過。所弘揚的大乘能夠消除罪過的污垢，所以叫做水。護持佛法，消滅罪過，叫做自我洗浴。因為用大乘之水自我洗浴，所以即使破戒也不算鬆懈。上面勸勉供養。從下面開始第二部分，教導他們檢查驗證。前面已經驗證過了，為什麼還要再次驗證呢？解釋說，前面是魔變化成邪惡的依靠來擾亂正法，所以教導要檢查驗證。現在這四依也可能像破戒一樣，用正法來混淆邪法，所以需要再次驗證。迦葉（Jiāshè）先請問，如來（Rúlái）接著教導。迦葉下面再次領會理解並讚歎。請問中首先說眾僧之中有四種人。用佛法說明混雜的情況。內在成熟外在不成熟，外在成熟內在不成熟，內外都成熟，內外都不成熟。這四種人就像庵羅果（Ān luó guǒ）一樣，用比喻來說明。
【English Translation】 Union and Governance Bring Benefit (Hé zhì yì): Bodhisattvas (Púsà) are also like this, harmoniously inclined towards certain individuals. Although they receive the same precepts and participate in the same monastic affairs, all precepts are like a dam with holes, where water leaks and cannot be stored. If, at the next union and beginning, governance is not applied, it will cause losses. What is the reason for this? It is because lessons must be drawn from previous events. Why is it said that precepts are not as good as a dam? If there is nothing below, use the following examples to illuminate the preceding principle, explaining it in reverse. If there are no individuals who purely uphold the precepts, the initial statement of union says that no one governs, so the Sangha (Sēng) will suffer losses. The following content corresponds to the initial statement: if a dam has holes, water will leak. The third part concludes that if there are individuals who purely uphold the precepts, it refers to the Four Reliances (sì yī). Being able to do the following indicates that the precepts exist. Below, it is stated in response to the initial statement that precepts are not lax. The sentences can be divided into three parts. First, generally establish the principle. For Mahayana (Dàchéng), laxity is called laxity; for precepts, laxity cannot be called laxity. Being unable to harmonize and understand Mahayana is called laxity towards Mahayana. Treating the Dharma (Fǎ) casually and carelessly is called laxity. Furthermore, violating the Bodhisattva's (Púsà) correct Mahayana precepts is called laxity. Breaking precepts while understanding the Dharma is called laxity towards precepts. Being eager for the Dharma means it cannot be called laxity. Furthermore, complying with the Bodhisattva's correct Mahayana precepts means it cannot be called laxity. Second, explain that if a Bodhisattva is not lax towards Mahayana, it can be called not being lax towards precepts. Destroying precepts for the sake of the Dharma indicates that there is no懈怠 (xièdài, negligence) in the mind towards Mahayana. When initially receiving the precepts, one expected this. Meeting the requirements of the great precepts is called the original precepts. Because they are the original precepts, one is not lax towards the precepts. Third, for the sake of protecting the Dharma, distinguish such individuals. Because the Dharma eliminates sins, the accomplishment of not being lax in precepts. For the sake of protecting the Dharma, using the water of Mahayana to wash oneself, one can be without sin. The Mahayana that is propagated can eliminate the defilements of sin, so it is called water. Protecting the Dharma and eliminating sins is called self-bathing. Because one uses the water of Mahayana for self-bathing, even if one breaks the precepts, it is not considered lax. Above, encourage offerings. Starting from below is the second part, teaching them to inspect and verify. If it has already been verified before, why verify again? The explanation is that previously, demons transformed into evil dependencies to disturb the correct Dharma, so it was taught to inspect and verify. Now, these Four Reliances may also be like breaking precepts, using the correct Dharma to confuse the evil Dharma, so it needs to be verified again. Kāśyapa (Jiāshè) first asks, and the Tathagata (Rúlái) then teaches. Kāśyapa below again comprehends and praises. In the question, it is first said that among the Sangha, there are four types of people. Use the Dharma to explain the mixed situation. Internally mature but externally immature, externally mature but internally immature, both internally and externally mature, and neither internally nor externally mature. These four types of people are like Āmra fruits (Ān luó guǒ), using metaphors to explain.
濫。破戒持戒云何可識請佛教示。下佛教中。因大涅槃則易可知總教驗法。云何因下別教驗法。先問后辨。泛論驗法驗說必依三藏廣教能定是非。驗行必須加以四觀。共住久處智慧觀察是其四也。共住久處驗其身行。智慧觀察驗其心行。身有難知易覺之別。其易覺者共住即知。共住不練加以久處。心中亦有難易之別。其易識者慧驗即知。若慧不了加以觀察。準教驗心名為智慧。以理測尋說為觀察。自下文中教以四觀撿驗其行。于中三喻。初田夫喻。教其共住久處撿驗。第二林喻。教以智慧。第三藥喻。教以觀察。初中先喻。喻中初至名為凈田喻明共住。眾僧如田能生福故。殖福之人如似田夫。供僧生福如種稻谷。僧中惡行如似䅎稗。簡惡供善故名蕓除。粗瞻似好名肉眼觀。名為凈田至其成下喻明久處。似谷之䅎似稻之稗不可別故至成方異。所況如是。微惡難識加以久處方知其別。下次合之。先合初段。如是八事能污染僧合前䅎稗。畜八不凈名為八事。如草穢田名污染僧。若能除卻合上蕓除。以肉眼觀即知凈者合肉眼觀名為凈田。若有持下合其後段至成各異。持戒破戒不作惡時難下分別反明未熟難可別異。若惡彰下正合成熟草谷各異。若惡彰露則易可知合草異谷。如䅎以下舉喻以帖。僧中亦爾合谷異草。僧如凈田故云亦
【現代漢語翻譯】 現代漢語譯本 濫（指破戒的行為）。破戒和持戒的行為如何才能辨別？請佛慈悲教示。在下佛教中，依據《大涅槃經》則容易知曉總體的教義檢驗方法。那麼，依據下佛教中的別教，又該如何檢驗呢？先提問，后辨析。 泛泛而論，檢驗佛法，必須依據三藏十二部經的廣博教義，才能確定是非。檢驗修行，必須加以四種觀察：共同居住、長期相處、智慧觀察、理性觀察，這就是四種方法。 共同居住、長期相處，是爲了檢驗其身行；智慧觀察、理性觀察，是爲了檢驗其心行。身體的行為有難以知曉和容易覺察的區別。容易覺察的，共同居住就能知道。共同居住還不夠，要加上長期相處。心中的行為也有容易識別和難以識別的區別。容易識別的，用智慧就能檢驗。如果智慧還不夠，要加上理性觀察。依據教義檢驗內心，稱為智慧；用道理推測探尋，稱為觀察。 下面經文用四種觀察來檢驗修行。其中用了三個比喻。第一個是田夫的比喻，教導用共同居住、長期相處來檢驗。第二個是樹林的比喻，教導用智慧。第三個是藥物的比喻，教導用理性觀察。第一個比喻中，從『名為凈田』到『喻明共住』，眾僧如同良田，能生長福德。種植福德的人就像農夫。供養僧眾，生長福德，就像種植稻穀。僧眾中的惡行，就像田里的稗草。去除惡行，供養善行，所以叫做『蕓除』（除草）。粗略地看，好像很好，這是用肉眼觀察。 從『名為凈田』到『至其成下喻明久處』，稗草和稻穀在未成熟時難以分辨，等到成熟后才顯現差異。所比喻的情況也是這樣。細微的惡行難以識別，加上長期的相處才能知道其區別。 下面是合喻。先合第一段。『如是八事能污染僧』，合前面的稗草。『畜八不凈名為八事』，如同雜草污染田地，叫做『污染僧』。『若能除卻』，合上面的『蕓除』。『以肉眼觀即知凈者』，合『肉眼觀名為凈田』。 『若有持下合其後段至成各異』，持戒和破戒，在沒有作惡的時候難以分辨，反過來說明未成熟時難以分辨。『若惡彰下正合成熟草谷各異』，如果惡行顯露，就容易知道，合草和谷的差異。『如䅎以下舉喻以帖』，僧眾中也是這樣，合谷和草的差異。僧眾如同凈田，所以說『亦』。
【English Translation】 English version Abuse (referring to the act of breaking precepts). How can one distinguish between breaking precepts and upholding precepts? Please, Buddha, compassionately instruct. In the Lower Buddhist teachings, it is easy to know the general methods of examining the teachings based on the Nirvana Sutra (Mahāparinirvāṇa Sūtra) (Great Nirvana Sutra). Then, according to the specific teachings in the Lower Buddhist teachings, how should one examine? First ask, then analyze. Generally speaking, to examine the Dharma, one must rely on the vast teachings of the Tripiṭaka (Three Baskets) to determine right and wrong. To examine practice, one must add four observations: living together, long-term association, wise observation, and rational observation. These are the four methods. Living together and long-term association are for examining one's bodily conduct; wise observation and rational observation are for examining one's mental conduct. There are differences between bodily actions that are difficult to know and easy to perceive. What is easy to perceive can be known by living together. Living together is not enough; long-term association must be added. There are also differences between mental actions that are easy to recognize and difficult to recognize. What is easy to recognize can be examined with wisdom. If wisdom is not enough, rational observation must be added. Examining the mind according to the teachings is called wisdom; using reason to speculate and explore is called observation. The following text uses four observations to examine practice. Three metaphors are used. The first is the metaphor of the farmer, teaching to examine by living together and long-term association. The second is the metaphor of the forest, teaching with wisdom. The third is the metaphor of the medicine, teaching with rational observation. In the first metaphor, from 'named pure field' to 'metaphorically explaining living together', the Sangha (community of monks) is like a good field, capable of growing merit. The person who cultivates merit is like a farmer. Making offerings to the Sangha and growing merit is like planting rice. Evil deeds in the Sangha are like weeds in the field. Removing evil deeds and making offerings to good deeds is called 'weeding'. Looking at it roughly, it seems good; this is observing with the physical eye. From 'named pure field' to 'until its completion metaphorically explaining long-term association', weeds and rice are difficult to distinguish when they are immature, and only show their differences when they are mature. The situation being compared is also like this. Subtle evil deeds are difficult to recognize; only with long-term association can one know the difference. Below is the combined metaphor. First combine the first paragraph. 'These eight things can pollute the Sangha', combining the previous weeds. 'Accumulating eight impure things is called eight things', like weeds polluting the field, called 'polluting the Sangha'. 'If one can remove them', combining the above 'weeding'. 'Using the physical eye to know the pure ones', combining 'observing with the physical eye is called a pure field'. 'If there is upholding' combines the latter paragraph 'until each becomes different'. Upholding precepts and breaking precepts are difficult to distinguish when no evil is done, conversely explaining that they are difficult to distinguish when immature. 'If evil is manifested' combines 'the mature grass and grain are different'. If evil deeds are revealed, it is easy to know, combining the difference between grass and grain. 'Like weeds below, using the metaphor to apply', it is also like this in the Sangha, combining the difference between grain and grass. The Sangha is like a pure field, so it says 'also'.
爾。若離不凈明其離過。八不凈物能有損害名毒蛇法。是名已下結嘆顯勝。應為已下明合供養。非肉眼下明唯久處方能識知。智慧驗中先喻后合。喻中有四。一邪正交參喻。二其果熟下無智濫傳喻。三凡愚已下愚人不別喻。四有智下智人能別喻。初中迦羅喻破戒僧。破戒者饒名樹眾多。鎮頭喻於四依之人。依化不併是故云一。依化同邪名果相似不可分別。第二無智濫傳喻中。依及邪人名隨己解。起說教人名果熟時。有一女者喻濫傳人。女有多義。是中唯邪無智為喻。邪正並納名皆拾取。邪多正少故言鎮頭才有一分迦羅十分。邪正濫傳名女不識。在眾宣唱名詣市賣。第三句中凡愚小兒喻濫受人。小兒無智故取為喻。不識同前名復不別。棄正取邪名買迦羅。以受邪法墜墮三惡名啖命終。第四句中有智人輩喻能別人。知彼愚人受邪有損名聞是事。推得所從故言何處。持是果來答其聞處名示方所。智者知彼邪多正少。故言是方多有迦羅唯一鎮頭。棄邪不受名笑捨去。閤中但合第一第三及與第四。不合第二。合初段中。大眾之中入不凈法亦復如是合迦羅林。此文略少。若具應言受畜八種不凈法人亦復如是。於是眾中多有受畜。如是八法合樹眾多。唯一持戒不受不凈合唯一樹名鎮頭迦。知畜非法。然與同事不相舍離合果相似。如彼
{ "translations": [ "現代漢語譯本：", "爾（你）。若離不凈，明其離過（如果遠離不凈之物，就能明白遠離過患的道理）。八不凈物能有損害，名為毒蛇法（八種不凈之物能夠造成損害，被稱為毒蛇之法）。是名已下結嘆顯勝（這以下是總結讚歎，顯示殊勝之處）。應為已下明合供養（應該以下說明適合供養的對象）。非肉眼下明唯久處方能識知（不是肉眼能夠看清的，說明只有長期觀察才能認識瞭解）。智慧驗中先喻后合（在智慧的驗證中，先用比喻，後作總結）。", "喻中有四（比喻中有四種情況）：一邪正交參喻（邪惡與正道交織在一起的比喻）。二其果熟下無智濫傳喻（果實成熟時，沒有智慧的人胡亂傳播的比喻）。三凡愚已下愚人不別喻（凡夫愚人不能分辨的比喻）。四有智下智人能別喻（有智慧的人能夠分辨的比喻）。", "初中迦羅喻破戒僧（最初的比喻中，迦羅（一種果實）比喻破戒的僧人）。破戒者饒名樹眾多（破戒的人很多，就像樹木眾多）。鎮頭喻於四依之人（鎮頭（另一種果實）比喻於四依之人（比丘、比丘尼、優婆塞、優婆夷））。依化不併是故云一（依靠教化的人不多，所以說只有一棵樹）。依化同邪名果相似不可分別（依靠教化的人和邪惡的人相似，果實也相似，難以分辨）。", "第二無智濫傳喻中（第二個沒有智慧的人胡亂傳播的比喻中）。依及邪人名隨己解（依靠教化的人和邪惡的人，都按照自己的理解）。起說教人名果熟時（開始說法教導他人，就像果實成熟時）。有一女者喻濫傳人（有一個女子，比喻胡亂傳播的人）。女有多義（『女』有很多含義）。是中唯邪無智為喻（這裡只用邪惡和沒有智慧來比喻）。邪正並納名皆拾取（邪惡和正道都接受，就像都拾取一樣）。邪多正少故言鎮頭才有一分迦羅十分（邪惡多，正道少，所以說鎮頭只有一分，迦羅有十分）。邪正濫傳名女不識（邪惡和正道胡亂傳播，就像女子不認識一樣）。在眾宣唱名詣市賣（在眾人面前宣揚，就像到市場上去賣一樣）。", "第三句中凡愚小兒喻濫受人（第三句中，凡夫愚昧的小孩比喻胡亂接受的人）。小兒無智故取為喻（小孩沒有智慧，所以用作比喻）。不識同前名復不別（不認識和前面一樣，就是不能分辨）。棄正取邪名買迦羅（拋棄正道，選取邪惡，就像買迦羅一樣）。以受邪法墜墮三惡名啖命終（因為接受邪法，墜入三惡道，就像吃下毒藥而喪命一樣）。", "第四句中有智人輩喻能別人（第四句中，有智慧的人比喻能夠分辨的人）。知彼愚人受邪有損名聞是事（知道那些愚人接受邪法會受到損害，就像聽說了這件事一樣）。推得所從故言何處（推究這件事的來源，所以問『在哪裡』）。持是果來答其聞處名示方所（拿著果實來回答他所聽到的地方，就是指明方向）。智者知彼邪多正少（智者知道那裡邪惡多，正道少）。故言是方多有迦羅唯一鎮頭（所以說這個地方有很多迦羅，只有一棵鎮頭）。棄邪不受名笑捨去（拋棄邪惡，不接受，就像笑著離開一樣）。", "閤中但合第一第三及與第四（總結中只總結第一、第三和第四種情況）。不合第二（不總結第二種情況）。合初段中（總結第一段中）。大眾之中入不凈法亦復如是合迦羅林（在大眾之中接受不凈之法，也像迦羅樹林一樣）。此文略少（這段文字省略了一些內容）。若具應言受畜八種不凈法人亦復如是（如果完整地說，應該是『接受和畜養八種不凈法的人也像這樣』）。於是眾中多有受畜（於是在大眾之中，很多人接受和畜養不凈之法）。如是八法合樹眾多（像這樣，八種不凈之法就像樹木眾多）。唯一持戒不受不凈合唯一樹名鎮頭迦（只有持戒不接受不凈之法的人，像唯一的一棵樹，名叫鎮頭迦）。知畜非法（知道畜養不凈之法是不合法的）。然與同事不相舍離合果相似（然而和他們一起做事，不捨離他們，就像果實相似一樣）。如彼（像那樣）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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林下舉喻以帖。此初段竟。次合第二三愚人不別。有優婆塞合愚小兒。見是諸人多有非法並不恭敬反合不別買迦羅果啖己命終謂不敬養是四依人。喻中彰其通取之遇。閤中明其並舍之失。皆是不別。舉之左右。下合第四智人能別。于中四句。一教審問八不凈物佛聽畜不。二彼若言聽更教審問。如是之人得共布薩羯磨以不。三彼若言得復教受經以驗其說。如是問已皆言八事如來悉聽舉彼邪答。下教撿驗。祇洹比丘或言金銀佛所聽畜舉昔邪言。或言不聽舉昔正語。有言聽者牒前邪人。是不聽者牒前正人。不與共等明正擯邪。不與共住說戒自恣明法不同。乃至不共一河飲等明事不同。汝等云何言佛聽畜以昔徴今。四教其呵勸。佛天中天雖復受之汝等眾僧亦不應畜對上初答勸自不受。佛為利他故得受之。眾僧自為故不應畜。若有受下對上后答明有受者不應共同。先勸不同。若共說下明同有損。先法后喻。觀察驗中初先立喻。次合。后勸。喻中準合具應有三。一邪正交參喻。二愚人不別喻。三智人能別喻。今此文中但有前二。略無第三。就初段中城市喻眾。有賣藥人喻說法者。有妙甘藥出於雪山喻說正法出涅槃經。亦賣雜藥喻說邪法。邪言順情名為味甘。邪說濫真故曰相似。第二愚人不別喻中諸人慾買然不識者始時不別。至賣藥
下中間不別。初問次答。是人下與。與其邪法名以雜藥。嘆非為是故言此是雪山甘藥。時賣下取闇昧之心不達邪正。故言肉眼不能善別。聞說聽受名買持去。復作言下終時不別取非為是。故言我得雪山甘藥。閤中有二。先合初段。若聲聞眾合前城市。乃至四依亦名聲聞。四依出世現為聲聞化眾生故。有假名僧合城市中賣毒藥人。實無僧德假與僧名。名假名僧。有真實僧合賣雪山妙藥之人。四依之人實有僧德名真實僧。和合僧者合味相似。邪正交參名和合僧。更無別人。若持戒下合前第二明愚不別。先合後帖。誰是持下是第三段。合上所少明智慧別。誰持誰破就行分別。誰真誰假就人分別。此舉所知。有天眼者乃能分別彰其能知。謂有三乘凈天眼者乃能知耳。勸中三句。一明未來有破戒人不應給施禮拜供養。二有受畜不凈物者亦不應施禮拜供養。三重戒勸有破戒者不應以被袈裟因緣恭敬禮拜。破戒過重故偏舉之。自下第三領解讚歎。善哉嘆辭。余言領解。說真我受法說領解。如金剛等喻說領解。上來對問正明人依。自下第二對昔會通。昔法今人二言相異故須會之。亦即明其行所依法。迦葉先問。問中先舉昔所說法非四種人對人徴問。前中如說。當依四法總舉昔言。何等下別。如是下結。下佛為會。于中應先解四依義。如
【現代漢語翻譯】 現代漢語譯本 下中間沒有區別。最初的提問，隨後的回答。這是指有人把下等的東西給予別人。用摻雜了邪法的名義和藥物。讚歎說這不是假的，所以說這是雪山的甘甜藥物。當時售賣的人懷著矇昧的心，不能辨別邪正。所以說肉眼不能很好地分辨。聽到解說，聽取接受，稱為購買並拿走。又說最終也不能分辨，把錯誤的當作正確的。所以說我得到了雪山的甘甜藥物。結合中有兩層意思。先結合第一段。如果聲聞眾結合之前的城市，乃至四依（指四種依止處，即糞掃衣、常乞食、樹下坐、腐爛藥）也稱為聲聞。四依之人出世，顯現為聲聞來化度眾生。有假名僧結合在城市中賣毒藥的人。實際上沒有僧人的德行，只是假借僧人的名義，稱為假名僧。有真實的僧人結合售賣雪山妙藥的人。四依之人實際上有僧人的德行，稱為真實僧。和合僧是指味道相似的人結合在一起。邪正交雜，稱為和合僧。沒有其他人了。如果持戒的人結合前面的第二段，說明愚昧的人不能分辨。先結合後面的帖子。誰是持戒的人，這是第三段。結合上面所缺少的，說明有智慧的人能夠分辨。誰持戒，誰破戒，就行為來分辨。誰真，誰假，就人來分辨。這是舉出所知。有天眼的人才能分辨，彰顯其能夠知曉。指有三乘清凈天眼的人才能知道。勸誡中有三句話。第一句說明未來有破戒的人，不應該給予佈施、禮拜、供養。第二句說明有接受和畜養不凈之物的人，也不應該佈施、禮拜、供養。第三句著重勸誡，對於有破戒的人，不應該因為他披著袈裟的緣故就恭敬禮拜。因為破戒的過失太重，所以特別舉出這一點。從下面開始是第三部分，領會理解並讚歎。善哉是讚歎之辭。其餘的話是領會理解。說真我，接受佛法，說是領會理解。如金剛等比喻，說是領會理解。上面是對問，正式說明人所依止的。從下面開始是第二部分，對照過去，融會貫通。過去所說的法和現在的人，這兩種說法不同，所以需要融會貫通。也就是說明他們所行所依的法。迦葉（佛陀十大弟子之一，以頭陀行著稱）先前發問。發問中先舉出過去所說的法，不是針對四種人，而是針對人來提問。前面說如所說。應當依止四法，總括過去所說的話。何等是分別說明。如是是總結。下面是佛陀為之融會貫通。其中應該先解釋四依的含義。如
【English Translation】 English version There is no distinction between the lower and the middle. The initial question, followed by the answer. This refers to someone giving inferior things to others. Using the name and medicine mixed with evil doctrines. Praising that this is not false, therefore saying this is the sweet medicine of the Snow Mountains (Himalayas). At that time, the seller has a dark heart, unable to distinguish between evil and righteousness. Therefore, it is said that the physical eye cannot distinguish well. Hearing the explanation, listening and accepting, is called buying and taking away. Again, saying that in the end, one cannot distinguish, taking the wrong as the right. Therefore, saying I have obtained the sweet medicine of the Snow Mountains. There are two meanings in the combination. First, combine the first section. If the Sangha (community) of Śrāvakas (disciples) combines with the previous city, even the four supports (four kinds of dependence, namely, wearing discarded clothes, always begging for food, sitting under trees, and using rotten medicine) are also called Śrāvakas. The people of the four supports appear in the world as Śrāvakas to transform sentient beings. There are nominally monks combined with people selling poison in the city. In reality, they do not have the virtue of monks, but only borrow the name of monks, called nominally monks. There are real monks combined with people selling the wonderful medicine of the Snow Mountains. The people of the four supports actually have the virtue of monks, called real monks. The harmonious Sangha refers to people with similar tastes combined together. Evil and righteousness are mixed, called the harmonious Sangha. There is no one else. If those who uphold the precepts combine with the previous second section, it explains that foolish people cannot distinguish. First, combine the later post. Who are those who uphold the precepts, this is the third section. Combining what is missing above, it explains that wise people can distinguish. Who upholds the precepts and who breaks the precepts are distinguished by behavior. Who is real and who is fake are distinguished by people. This is to cite what is known. Only those with heavenly eyes can distinguish, highlighting their ability to know. It refers to those with the pure heavenly eyes of the three vehicles (Triyāna) who can know. There are three sentences in the exhortation. The first sentence explains that in the future, there will be people who break the precepts, and one should not give offerings, prostrations, or worship. The second sentence explains that one should not give offerings, prostrations, or worship to those who accept and keep impure things. The third sentence emphasizes the exhortation that one should not respectfully prostrate to those who have broken the precepts because they are wearing the Kāsāya (袈裟, monk's robe). Because the fault of breaking the precepts is too serious, this point is specifically mentioned. From below is the third part, understanding and praising. 'Good!' is a term of praise. The rest of the words are understanding. Speaking of the true self, accepting the Dharma (佛法, Buddhist teachings), is said to be understanding. Like the metaphor of Vajra (金剛, diamond), it is said to be understanding. The above is a question and answer, formally explaining what people rely on. From below is the second part, comparing the past and integrating. The past teachings and the present people, these two statements are different, so they need to be integrated. That is, to explain the Dharma they practice and rely on. Kāśyapa (迦葉, one of the ten major disciples of the Buddha, known for his ascetic practices) asked earlier. In the question, first, cite the Dharma spoken in the past, not targeting the four types of people, but asking about people. The previous one said 'as said'. One should rely on the four Dharmas, summarizing what was said in the past. 'What are they' is a separate explanation. 'Thus' is a conclusion. Below is the Buddha integrating it. Among them, one should first explain the meaning of the four supports. Like
別章說。文中有二。第一辨法即人以會。今所論法即四人故。依今法者亦依四人。昔所辨法異四人故。依今人者不依昔法。第二簡法異人以會。人法異故。人為肉眼。法為慧眼。前中兩番。一從體起用以辨四依。二從複次依義已下據果尋因以辨四依。就初番中初辨后結。辨中初先明其依法。法是諸佛大涅槃體。故先辨之。次明依義。義謂法身解脫般若一切種德。依體有德故次論之。次明依智。智謂諸佛一切種智。依德起于阿含智用。故次辨之。第四明其依了義經。經謂諸佛大乘教法。依智起說故次明之。初依法中文別有四。一正明依法不依於人。二如上所說四種人下簡真異偽。明向所說不依人者不依邪人。非謂不依四依人也。三依法者即法性下明其依人不依於法。謂依向前即法之人不依向前即人之法。四若人破戒為利益下簡偽異真。明向依人依于真實即法之人。非謂依于破戒之人。就初段中先明依法。句別有四。一出法體謂大涅槃。二一切下明大涅槃即於法性。一切佛法猶前涅槃。法性是其無始法性。顯本法性以成涅槃。故即法性為簡對治。斷結涅槃故即法性。三明法性即于如來。顯法成人故得即之。為簡小乘所證法性故即如來。又為明佛同法可依故即如來。四明佛即常。如來是佛即法性故。故常不變。為簡如來無常
【現代漢語翻譯】 現代漢語譯本 別章說。文中包含兩個要點。第一點是辨別法，即通過人來領會。現在所討論的法涉及四種人，所以遵循現在的法也要遵循這四種人。過去所辨別的法與這四種人不同，所以遵循現在的人就不遵循過去的法。第二點是區分法，通過人來領會。人和法是不同的，人是肉眼，法是慧眼。前面和中間兩部分，一部分是從本體出發來辨別四依，另一部分是從『複次依義』之後，根據結果來尋找原因，從而辨別四依。在第一部分中，先辨別后總結。辨別中，首先闡明所依據的法。法是諸佛大涅槃的本體，所以先辨別它。其次闡明所依據的義，義是指法身、解脫、般若一切種德。因為依據本體才有德，所以接著論述它。再次闡明所依據的智，智是指諸佛的一切種智。因為依據德而產生阿含智用，所以接著辨別它。第四闡明所依據的了義經，經是指諸佛的大乘教法。因為依據智而產生說法，所以接著闡明它。在闡明法的段落中，文句分別有四個要點。一是正面闡明依法不依人。二是如上所說的『四種人』，用來區分真偽。表明前面所說的不依人，是不依邪人，不是說不依四依之人。三是『依法者即法性』，表明所依的人不依於法。是指依於前面所說的即法之人，不依於前面所說的即人之法。四是『若人破戒為利益』，用來區分偽和真。表明前面所依的人，是依于真實的即法之人，不是說依于破戒之人。在第一段中，先闡明依法。文句分別有四個要點。一是指出法的本體，即大涅槃（Mahāparinirvāṇa）。二是『一切下』，闡明大涅槃就是法性（Dharmatā）。一切佛法都源於涅槃。法性是其無始的法性。彰顯根本法性以成就涅槃，所以說法性是用來簡別對治的。斷除煩惱的涅槃就是法性。三是闡明法性就是如來（Tathāgata）。彰顯法以成就人，所以可以說法性就是如來。爲了區分小乘所證的法性，所以說法性就是如來。又爲了表明佛與法相同，可以作為依靠，所以說法性就是如來。四是闡明佛就是常。如來是佛，也就是法性，所以是常不變的。爲了區分如來是無常的觀點。
【English Translation】 English version Separate chapter explanation. There are two points in the text. The first is to discern the Dharma, which is to understand through people. The Dharma discussed now involves four types of people, so following the current Dharma also means following these four types of people. The Dharma discerned in the past is different from these four types of people, so following the current people does not mean following the past Dharma. The second is to distinguish the Dharma, which is to understand through people. People and Dharma are different; people are the physical eye, and Dharma is the eye of wisdom. The first and middle parts, one part is to discern the Four Reliances (Catvāri-pratisaraṇāni) from the perspective of the essence, and the other part is to discern the Four Reliances from 'Furthermore, relying on meaning' onwards, seeking the cause from the result. In the first part, first discern and then summarize. In the discernment, first clarify the Dharma to be relied upon. The Dharma is the essence of the Great Nirvana (Mahāparinirvāṇa) of all Buddhas, so discern it first. Secondly, clarify the meaning to be relied upon, which refers to the Dharmakāya (Dharmakāya), liberation, Prajñā (Prajñā), and all kinds of virtues. Because there are virtues based on the essence, it is discussed next. Thirdly, clarify the wisdom to be relied upon, which refers to the Omniscience (Sarvākārajñatā) of all Buddhas. Because the wisdom and function of Āgama (Āgama) arise based on virtue, it is discerned next. Fourthly, clarify the definitive meaning Sutra (Nītārtha-sūtra) to be relied upon, which refers to the Mahāyāna (Mahāyāna) teachings of all Buddhas. Because the teachings arise based on wisdom, it is clarified next. In the paragraph clarifying the Dharma, there are four key points in the sentences. First, it positively clarifies relying on the Dharma and not relying on people. Second, the 'four types of people' mentioned above are used to distinguish between truth and falsehood. It indicates that not relying on people as mentioned earlier means not relying on evil people, not that it does not rely on the people of the Four Reliances. Third, 'those who rely on the Dharma are the Dharmatā (Dharmatā),' indicating that relying on people means relying on the person who embodies the Dharma as mentioned earlier, not relying on the Dharma of the person as mentioned earlier. Fourth, 'if a person breaks the precepts for the sake of benefit,' it is used to distinguish between falsehood and truth. It indicates that the person relied upon earlier is the person who truly embodies the Dharma, not the person who breaks the precepts. In the first paragraph, first clarify relying on the Dharma. There are four key points in the sentences. First, point out the essence of the Dharma, which is the Great Nirvana (Mahāparinirvāṇa). Second, 'everything below' clarifies that the Great Nirvana is the Dharmatā (Dharmatā). All Buddha-Dharmas originate from Nirvana. Dharmatā is its beginningless Dharmatā. Manifesting the fundamental Dharmatā to achieve Nirvana, so Dharmatā is used to distinguish the antidote. The Nirvana that cuts off afflictions is Dharmatā. Third, clarify that Dharmatā is the Tathāgata (Tathāgata). Manifesting the Dharma to achieve the person, so it can be said that Dharmatā is the Tathāgata. In order to distinguish the Dharmatā realized by the Hīnayāna (Hīnayāna), it is said that Dharmatā is the Tathāgata. Also, in order to show that the Buddha and the Dharma are the same and can be relied upon, it is said that Dharmatā is the Tathāgata. Fourth, clarify that the Buddha is eternal. The Tathāgata is the Buddha, which is Dharmatā, so it is constant and unchanging. In order to distinguish the view that the Tathāgata is impermanent.
化身故須說常。若復言下明不依人。聲聞緣覺言佛無常不見法性。不見性故不應依止。第二簡真異偽之中初明四人即法可依。若有人能了知已下。舉劣況勝明四可依。謂舉善趣五階菩薩以況四人。前中初言如上所說。四人出世應當依止正明可依。何以下釋。于中先徴。昔說依法不依於人。今以何故言人可依。下釋有二。一明其人能解深義故可依止。二如是四人即如來下能解密教故可依止。前中初言善解如來微密藏者知前涅槃。能知如來常不變等知前佛常。先順后反。前有四句。然今且對最初及后以說知也。下知教中初明四人即名如來。何以下釋。先徴后解。能解密語明解同佛。及能說者明說同佛。以此同佛故名如來。舉劣況中先舉其劣。若有人者善趣位中五階人也。能知如來深密藏者知前涅槃。及知如來常不變等知前佛常。先順后反下牒況勝。如是之人尚可依止何況四人。第三依人不依法中文有三對。一定上人法。前依法者即是法性。不依人者即是聲聞。二用前法即所依人。謂法性者即是如來。並用前人即所證法。謂聲聞者即是有為。小乘之法無常流轉故曰有為。三明向前所即人法有其可依不可依義。如來常住是故可依。有為無常故不可依。第四簡偽異真之中。若人破戒明其無行。為利養故說佛無常明其無解。如是之
人不應依止。此義決了故名定義。此明向前所依人者依于如來不依如是破戒之人。就明依義不依語中。先舉。后釋。初明依義。先辯。后結。辯中有六。前三即是涅槃三事。義名覺了是其波若。波若觀照故名覺了。覺了義者名不羸劣是其解脫。障累斯盡故不羸劣。言不羸劣名滿足者是其法身。法身圓備名曰滿足。后三是其三寶功德。滿足義者名如來常是其佛寶。如來常者即是法常是其法寶。法常即是僧是其僧寶。是名下結。何等已下明不依語。初問次辯。辯中有三。一世俗諸論綺飾文辭不可依止二如佛說下。虛妄邪經詐稱佛說不可依止。亦可如佛于余經中宣說世俗無量邪經不可依止。三又唱下謗佛之言不可依止。如是可結。就明依智不依識中先舉后釋。釋中有四。初言智者即是如來明依佛智。二若有下明其不依聲聞之識。三若知如來即法身下依菩薩智。四若見如來方便身下明其不依凡夫之識。于中初明不依于識。若復有下明人及說皆不可依。此句與前第二何別。前彰迷真。此明惑應。依了經中先舉后辯。辯中明其小乘不了故不可依。大乘了義所以可依。文有七對。前六明其了不了義。后之一對明其可依不可依義。前六對中初二就因明瞭不了。前解後行。次一就果。次一就因。后二就果。果中前一約就菩提。后約涅槃。
【現代漢語翻譯】 現代漢語譯本 人不應依止。此義已經決斷了，所以叫做『定義』。這裡說明，先前所依止的人，應當依止如來，不應依止像這樣破戒的人。接下來闡明『依義不依語』的道理。先提出觀點，然後解釋。首先闡明『依義』。先辨析，后總結。辨析中有六點。前三點就是涅槃的三件事：『義』名為覺了（覺悟明白），這是般若（智慧）。因為般若觀照，所以名為覺了。『覺了義』名為不羸劣（不衰弱），這是解脫。因為障礙和牽累都已消除，所以不衰弱。說『不羸劣』名為滿足，這是法身。法身圓滿具備，就叫做滿足。后三點是三寶的功德：『滿足義』名為如來常（如來永恒存在），這是佛寶。如來常，就是法常（佛法永恒存在），這是法寶。法常，就是僧（僧團），這是僧寶。這叫做下面的總結。 『何等』以下說明不依語。先提問，再辨析。辨析中有三點：一是世俗的各種言論，華麗的辭藻，不可依止。二是『如佛說』以下，虛妄邪惡的經典，假稱是佛說的，不可依止。也可以理解為，如來在其他經典中宣說，世俗無量邪惡的經典，不可依止。三是『又唱』以下，誹謗佛的言論，不可依止。像這樣可以總結。 接下來闡明『依智不依識』的道理。先提出觀點，然後解釋。解釋中有四點：第一點，說『智者』就是如來，說明依止佛的智慧。第二點，『若有』以下，說明不依止聲聞的意識。第三點，『若知如來即法身』以下，依止菩薩的智慧。第四點，『若見如來方便身』以下，說明不依止凡夫的意識。其中，首先闡明不依止意識。『若復有』以下，說明人和所說都不可依止。這句話與前面第二點有什麼區別？前面彰顯的是迷惑真理，這裡說明的是迷惑應化之身。 依止了義經中，先提出觀點，然後辨析。辨析中說明小乘不了義，所以不可依止；大乘了義，所以可以依止。文中有七對。前六對說明了義和不了義。后一對說明可依止和不可依止。前六對中，前兩對就因來說明了義和不了義，前一個是理解，后一個是行動。接下來一對就果來說明。再接下來一對就因來說明。最後兩對就果來說明。果中，前一對是關於菩提（覺悟），后一對是關於涅槃（寂滅）。
【English Translation】 English version One should not rely on the person. This meaning is determined, hence it is called 'definition'. This clarifies that those who previously relied on a person should rely on the Tathagata (如來, Thus Come One) and not on those who break the precepts. Next, it clarifies the principle of 'relying on the meaning, not on the words'. First, the view is presented, then explained. First, it clarifies 'relying on the meaning'. First, there is analysis, then conclusion. There are six points in the analysis. The first three points are the three aspects of Nirvana: 'Meaning' is called 'awakening and understanding', which is Prajna (般若, wisdom). Because of Prajna's contemplation, it is called 'awakening and understanding'. 'The meaning of awakening and understanding' is called 'not weak', which is liberation. Because obstacles and burdens are eliminated, it is not weak. Saying 'not weak' is called fulfillment, which is the Dharmakaya (法身, Dharma Body). The Dharmakaya is complete and fully equipped, which is called fulfillment. The last three points are the merits of the Three Jewels: 'The meaning of fulfillment' is called 'the Tathagata is eternal', which is the Buddha Jewel. The Tathagata is eternal, which is the Dharma is eternal, which is the Dharma Jewel. The Dharma is eternal, which is the Sangha (僧, monastic community), which is the Sangha Jewel. This is called the conclusion below. 'What' below explains not relying on words. First, ask a question, then analyze. There are three points in the analysis: First, the various worldly arguments and ornate rhetoric are not to be relied upon. Second, 'as the Buddha said' below, false and evil scriptures that falsely claim to be spoken by the Buddha are not to be relied upon. It can also be understood as the Tathagata declaring in other scriptures that countless worldly evil scriptures are not to be relied upon. Third, 'and also chant' below, words that slander the Buddha are not to be relied upon. Like this, it can be concluded. Next, it clarifies the principle of 'relying on wisdom, not on consciousness'. First, the view is presented, then explained. There are four points in the explanation: The first point, saying 'the wise one' is the Tathagata, explains relying on the Buddha's wisdom. The second point, 'if there is' below, explains not relying on the consciousness of the Sravakas (聲聞, Hearers). The third point, 'if one knows the Tathagata is the Dharmakaya' below, relies on the wisdom of the Bodhisattvas (菩薩, enlightened beings). The fourth point, 'if one sees the Tathagata's expedient body' below, explains not relying on the consciousness of ordinary people. Among them, first, it clarifies not relying on consciousness. 'If there is again' below, it explains that neither the person nor what is said should be relied upon. What is the difference between this sentence and the second point above? The former highlights the delusion of truth, while this explains the delusion of the manifested body. In relying on definitive sutras, first, the view is presented, then analyzed. The analysis explains that the Hinayana (小乘, Lesser Vehicle) is not definitive, so it should not be relied upon; the Mahayana (大乘, Greater Vehicle) is definitive, so it can be relied upon. There are seven pairs in the text. The first six pairs explain the definitive and non-definitive meanings. The last pair explains what can be relied upon and what cannot be relied upon. In the first six pairs, the first two pairs explain the definitive and non-definitive meanings in terms of cause, the former being understanding and the latter being action. The next pair explains in terms of effect. The next pair explains in terms of cause. The last two pairs explain in terms of effect. In the effect, the former pair is about Bodhi (菩提, enlightenment), and the latter pair is about Nirvana (涅槃, cessation of suffering).
亦可六中前二就因。次一就果。次一就教。后二就義。第七對中初明小乘不了叵依。聲聞乘法則不應依。正明不依。何以下釋。先徴后解。解中四句。一明小乘權而不了。先法后喻。二聲聞乘者如初耕下明不應依。三如是名為不了義也。結前第一。四是故不應依聲聞乘結前第二。下次明其大乘可依。句別有四。初大乘法則應依者正明可依。二何以下明大了義成前應依。先徴后解。明佛為度諸眾生故以方便力善說大乘窮深決了是故應依。三是故應依結前第一。四是名了義結前第二。如是四下總以結之。第二番中初明依義。義謂果德。第二依法。法謂法性。第三依智。智謂僧行。第四依經。經謂教法。四中前二就果說依。后二就因。義是果體是以先明。果依法成。故次辨法。智是因體是以先明。因由法成故后辯經。又復前果由因而成。故須明智。前法必藉教詮方顯故須論經。文中初二一處合論。先明依義。次明依法。第三明其不依於人。第四彰其不依于語。義中準前具亦應六。今但舉四。法身解脫波若如來。略無法僧。初言複次義名質直是其法身。身無邪曲故曰質直。直名光明。是其波若。慧無闇障故名光明。明名不劣即是解脫。名曰如來是其佛寶。下重顯之。明名智慧辨波若體。直名常住彰法身義。常以身住不隨時變故
【現代漢語翻譯】 現代漢語譯本 亦可分為六部分，前兩部分是關於因的討論。接下來一部分是關於果的討論。再下一部分是關於教義的討論。最後兩部分是關於意義的討論。第七對中，首先闡明小乘是不究竟的，不可依賴。聲聞乘的法則不應該依賴，明確說明不應該依賴。為什麼下面要解釋呢？先提出問題，然後解答。解答中包含四句話。第一句說明小乘是權宜之計，並不究竟，先說法后比喻。第二句，『聲聞乘者如初耕』，說明不應該依賴。第三句，『如是名為不了義也』，總結前面的第一點。第四句，『是故不應依聲聞乘』，總結前面的第二點。接下來闡明大乘是可以依賴的。每句話都有四個方面。第一句，『大乘法則應依者』，明確說明可以依賴。第二句，『何以下明大了義』，成就前面的『應依』。先提出問題，然後解答，說明佛爲了度化眾生，以方便之力善巧地宣說大乘，窮盡深奧，決斷了義，所以應該依賴。第三句，『是故應依』，總結前面的第一點。第四句，『是名了義』，總結前面的第二點。『如是四下』，總括以上內容進行總結。 第二部分中，首先闡明依止意義（義，指果德）。第二闡明依止法（法，指法性）。第三闡明依止智慧（智，指僧行）。第四闡明依止經典（經，指教法）。這四部分中，前兩部分是就果而言說依止，后兩部分是就因而言。意義是果的本體，所以先闡明。果是依法成就的，所以接下來辨析法。智慧是因的本體，所以先闡明。因是由法成就的，所以接下來辨析經典。而且，前面的果是由因而成就的，所以需要闡明智慧。前面的法必須藉助教義的詮釋才能顯現，所以需要討論經典。文中前兩部分放在一起討論。先闡明依止意義，再闡明依止法。第三闡明不依止於人。第四彰顯不依止於語言。意義中按照前面的原則，也應該有六個方面，現在只舉出四個：法身（Dharmakaya），解脫（Moksha），般若（Prajna），如來（Tathagata）。省略了法（Dharma）和僧（Sangha）。開始說『複次義名質直是其法身』，法身沒有邪曲，所以說質直。『直名光明，是其般若』，智慧沒有黑暗的障礙，所以稱為光明。『明名不劣即是解脫』，『名曰如來是其佛寶』。下面再次顯明它。『明名智慧辨波若體』，『直名常住彰法身義』，常以身住，不隨時間變化，所以...
【English Translation】 English version It can also be divided into six parts, the first two focusing on the cause. The next one focuses on the result. The following one focuses on the teachings. The last two focus on the meaning. In the seventh pair, it first clarifies that the Hinayana is incomplete and unreliable. The rules of the Sravaka Vehicle should not be relied upon, explicitly stating that one should not rely on them. Why explain below? First, pose the question, then answer it. The answer contains four sentences. The first sentence explains that the Hinayana is an expedient and not ultimate, first stating the Dharma and then using a metaphor. The second sentence, 'Sravaka Vehicle is like the initial plowing,' indicates that one should not rely on it. The third sentence, 'Thus it is called incomplete meaning,' summarizes the first point above. The fourth sentence, 'Therefore, one should not rely on the Sravaka Vehicle,' summarizes the second point above. Next, it clarifies that the Mahayana is reliable. Each sentence has four aspects. The first sentence, 'Mahayana rules should be relied upon,' explicitly states that one can rely on it. The second sentence, 'Why explain the great meaning below,' accomplishes the previous 'should rely on.' First, pose the question, then answer it, explaining that the Buddha, in order to liberate sentient beings, skillfully expounds the Mahayana with the power of skillful means, exhausting the profound and decisively resolving the meaning, so one should rely on it. The third sentence, 'Therefore, one should rely on,' summarizes the first point above. The fourth sentence, 'This is called complete meaning,' summarizes the second point above. 'Thus, the four below' summarizes the above content. In the second part, it first clarifies relying on meaning (artha, referring to the fruit of virtue). Second, it clarifies relying on the Dharma (dharma, referring to the nature of Dharma). Third, it clarifies relying on wisdom (jnana, referring to the conduct of the Sangha). Fourth, it clarifies relying on the sutras (sutra, referring to the teachings). Among these four parts, the first two parts speak of relying on the fruit, and the last two parts speak of the cause. Meaning is the essence of the fruit, so it is clarified first. The fruit is accomplished by relying on the Dharma, so the Dharma is analyzed next. Wisdom is the essence of the cause, so it is clarified first. The cause is accomplished by the Dharma, so the sutras are analyzed next. Moreover, the previous fruit is accomplished by the cause, so it is necessary to clarify wisdom. The previous Dharma must be manifested through the interpretation of the teachings, so it is necessary to discuss the sutras. The first two parts of the text are discussed together. First, clarify relying on meaning, then clarify relying on the Dharma. Third, clarify not relying on people. Fourth, highlight not relying on language. According to the previous principles, there should also be six aspects in meaning, but now only four are mentioned: Dharmakaya (法身), Moksha (解脫), Prajna (般若), Tathagata (如來). Dharma (法) and Sangha (僧) are omitted. It begins by saying 'Furthermore, the meaning is called direct, which is its Dharmakaya,' the Dharmakaya has no crookedness, so it is called direct. 'Directness is called light, which is its Prajna,' wisdom has no darkness of obstacles, so it is called light. 'Light is not inferior, which is liberation,' 'It is called Tathagata, which is the Buddha Jewel.' Below, it is manifested again. 'Light is wisdom, distinguishing the essence of Prajna,' 'Directness is called permanence, manifesting the meaning of Dharmakaya,' permanence resides in the body, not changing with time, so...
曰質直。次明依法。如來常者名為依法總以標舉。下別顯之。常與無邊當相論法。不變名常。義多體廣故曰無邊。不可思下對情辯法。初明非有而亦可見。彰法非無。前非有中不可思議明離心相。不可執縛明離色相。體實不無所以可見。若有說言不可見者所不應依明不依人。是故下結。若以妙語宣說無常所不應依明不依語。妙尚叵依何況粗鄙。是故下結。第三依中先明依智。初舉次辯。眾僧是常無為不變是其證智。不畜不凈是其教智。是故已下結明應依。下亦明其不依于識。不依識者總以標舉。次辯其相。若有說言識作識受無和合僧舉其邪識。執實謗假所以是邪。何以下釋。和名無有無所有者則無有常。何處有僧。是故已下結成不依。依了義中先明依了。后明不了。就依了中初明義了。名知足等行法中了。亦于如來隨宜所說不生執著。言佛亦是無常苦等義法中了。是名下結。若有能下明依了義。依前二了名為能住。如來等中所依殊勝。名為已得住第一義。是故下結。下次明其不依不了。先舉后釋。釋中初先就義法中明不了經不可依止。若有人言如來憐下約就行法明不了經不可依止。前中初先廣辯不了。后結不依。明不了中文別有四。一舉昔日不了義經。如經說者如昔小乘經中所說。一切燒者。昔說三毒燒諸眾生故名為
【現代漢語翻譯】 現代漢語譯本 說的是質樸正直。其次是依止佛法。『如來是常』，這被稱為『依法』，總的來說是標明要點。下面分別闡述。『常』與『無邊』是相對而言的。不變叫做『常』，意義豐富，本體廣大，所以叫做『無邊』。『不可思』以下是針對情識思辨的說法。首先說明並非『有』，但也可以被看見，彰顯佛法並非『無』。前面說『非有』中，『不可思議』說明遠離心相，『不可執縛』說明遠離色相。本體真實存在，所以可以被看見。如果有人說不可見，那是不應該依止的，說明不應依止人。所以下面總結說，如果用巧妙的言語宣說無常，那是不應該依止的，說明不應依止言語。巧妙的言語尚且不應依止，何況粗俗鄙陋的言語呢？所以下面總結。 第三，在依止中，首先說明依止智慧。先提出，再辯論。眾僧是常，無為不變是其智慧的證明。不蓄積不凈之物是其教導的智慧。所以下面總結說明應該依止。下面也說明不應依止於識。『不依識者』，總的來說是標明要點。其次辯論其相狀。如果有人說識產生識接受，沒有和合的僧眾，這是舉出了邪識。執著于虛假，誹謗真實，所以是邪識。為什麼呢？下面解釋。『和』的意思是沒有，沒有所有者，那麼就沒有常。哪裡有僧眾呢？所以下面總結，完成不依止識的觀點。在依止了義中，首先說明依止了義，然後說明不了義。就依止了義中，首先說明義理明瞭。名稱、知足等，在行法中明瞭。對於如來隨順時機所說的，不產生執著。說佛也是無常、苦等，義理明瞭。這叫做下面總結。如果有人能，下面說明依止了義。依止前面的二種了義，叫做能安住。在如來等中所依止的殊勝，叫做已經獲得安住第一義。所以下面總結。下面說明不依止不了義。先提出，后解釋。解釋中，首先就義法中說明不了義的經典不可依止。如果有人說，如來憐憫，下面就修行方法說明不了義的經典不可依止。前面先廣泛辯論不了義，然後總結不應依止。說明不了義的經典在文句上有四種區別。一是舉出昔日不了義的經典。如經所說，如昔日小乘經典中所說。『一切燒』，昔日說三毒焚燒眾生，所以叫做燒。
【English Translation】 English version It speaks of being genuine and upright. Secondly, it is about relying on the Dharma. 'Tathagata is permanent,' this is called 'relying on the Dharma,' which generally indicates the main points. The following explains them separately. 'Permanent' and 'boundless' are relative terms. Unchanging is called 'permanent,' the meaning is rich, and the substance is vast, so it is called 'boundless.' 'Inconceivable' and below are statements against emotional discrimination. First, it is explained that it is not 'existent,' but it can also be seen, highlighting that the Dharma is not 'non-existent.' In the previous statement of 'non-existent,' 'inconceivable' explains being away from mental appearances, and 'unattachable' explains being away from material appearances. The substance is truly existent, so it can be seen. If someone says it cannot be seen, then it should not be relied upon, indicating that one should not rely on people. Therefore, the following concludes that if impermanence is preached with clever words, then it should not be relied upon, indicating that one should not rely on words. Clever words should not be relied upon, let alone crude and vulgar words? So the following concludes. Thirdly, in reliance, first explain reliance on wisdom. First propose, then debate. The Sangha is permanent, and unconditioned and unchanging is the proof of its wisdom. Not accumulating impure things is the wisdom of its teachings. Therefore, the following concludes that one should rely on it. The following also explains that one should not rely on consciousness. 'Those who do not rely on consciousness' generally indicate the main points. Secondly, debate its characteristics. If someone says that consciousness produces consciousness and receives it, and there is no harmonious Sangha, this is an example of wrong consciousness. Attaching to the false and slandering the truth is wrong consciousness. Why? The following explains. 'Harmony' means non-existence, and if there is no owner, then there is no permanence. Where is the Sangha? Therefore, the following concludes, completing the view of not relying on consciousness. In relying on definitive meaning, first explain relying on definitive meaning, and then explain non-definitive meaning. In relying on definitive meaning, first explain the meaning clearly. Names, contentment, etc., are clear in the practice of Dharma. One does not become attached to what the Tathagata says according to the occasion. Saying that the Buddha is also impermanent, suffering, etc., the meaning is clear. This is called the following conclusion. If someone can, the following explains relying on definitive meaning. Relying on the previous two definitive meanings is called being able to abide. The excellence relied upon in the Tathagata, etc., is called having already attained abiding in the first meaning. Therefore, the following concludes. The following explains not relying on non-definitive meaning. First propose, then explain. In the explanation, first explain in the meaning of Dharma that non-definitive sutras should not be relied upon. If someone says that the Tathagata has compassion, the following explains in the method of practice that non-definitive sutras should not be relied upon. The previous first extensively debated non-definitive meaning, and then concluded that one should not rely on it. Explaining that non-definitive sutras have four distinctions in sentences. One is to cite the non-definitive sutras of the past. As the sutra says, as said in the Hinayana sutras of the past. 'All burning,' in the past it was said that the three poisons burn sentient beings, so it is called burning.
燒。如下文說。亦可昔說無常之火燒諸世間故名為燒。宣說諸法斯皆彼燒故云一切。無常苦等類亦同爾。是名下結。以說一切言無簡別故名不了。二何以下釋不了義。言何以故徴前起后。一切燒等何故不了。不能解了如是義故對以釋之。依止生心不能解向燒等諸義局在有為故名不了。三令諸下明不了損。令墮阿鼻正明其損。令他依之乃至謗佛無常苦等成謗方等故墮阿鼻。所以下釋。于中先問所以今墮。以取著者對問釋之。聞說一切無常燒等決定堅執言佛亦然。故曰取著。四一切燒者謂如來下辯不了相。先辯后結。文相可知。不應依者結成不依。下約行法明不了經。不可依中初先反舉了義可依以顯不了。若有說言時非時下翻對前了正明不了。前中四句。一就人語明瞭義經。二結下依。三若有戒下泛就教法明瞭義經。四結可依。初中若言如來憐愍善知時宜說輕為重說重為輕略明瞭義。時別有四。如下具辯。於此時中若有檀越。豐非護法不為凈施。受畜一切不凈之物佛說為重。翻此名輕。下廣顯之。于中有四。一觀弟子有諸檀越。重物即遮。無則聽畜。二雖無檀越。豐時即遮。儉時聽畜。三雖儉時不為護法。如來則遮。為護聽畜。四雖護法不依凈施。如來則遮。凈施聽畜。於此四中如來所遮名為說重。如來所聽名為說輕。如
【現代漢語翻譯】 現代漢語譯本：燒。正如以下文所說。也可以說是過去佛所說的無常之火焚燒世間，所以名為燒。宣說諸法都是被它所焚燒，所以說一切。無常、苦等也是如此。這叫做下結。因為說了『一切』，沒有簡別，所以叫做不了。二，『何以』以下解釋不了的含義。說『何以故』是承前啓後。一切燒等為什麼不了？因為不能理解這些含義，所以用對釋來解釋它。依止生心，不能理解燒等諸義，侷限在有為法中，所以叫做不了。三，『令諸』以下說明不了的損害。『令墮阿鼻』，正是說明它的損害。使他人依從它，甚至誹謗佛，誹謗無常、苦等，成就誹謗方等經，所以墮入阿鼻地獄。『所以』以下解釋。其中先問『所以今墮』（為什麼現在墮落）。用『以取著者』來對問解釋它。聽到說一切無常、燒等，就決定堅執，說佛也是這樣。所以說『取著』。四，『一切燒者謂如來』以下辨別不了的相狀。先辨別，后總結。文相可以知道。『不應依者』，總結成不應該依從。以下從行法方面說明不了經。在『不可依』中，首先反過來說明了義可依，來顯示不了。『若有說言時非時』以下，翻過來對照前面了義，正面說明不了。前面有四句。一，就人的言語說明了義經。二，總結下依。三，『若有戒』以下，泛泛地就教法說明了義經。四，總結可依。最初一句中，如果說如來憐憫，善於瞭解時宜，說輕為重，說重為輕，略微說明了義。時節有四種，如下文具體辨別。在這個時節中，如果有檀越（施主），豐厚而不護持佛法，不為清凈的佈施，受用畜積一切不凈之物，佛說這是重。反過來就叫做輕。下面廣泛地顯示它。其中有四種情況。一，觀察弟子有諸檀越，貴重的物品就禁止。沒有就聽任畜積。二，即使沒有檀越，豐厚的時候就禁止，儉省的時候就聽任畜積。三，即使儉省的時候，不為護持佛法，如來就禁止。爲了護持就聽任畜積。四，即使護持佛法，不依靠清凈的佈施，如來就禁止。清凈的佈施就聽任畜積。在這四種情況中，如來所禁止的叫做說重。如來所聽任的叫做說輕。 English version: 'Burning.' As the following text says. It can also be said that the impermanent fire spoken of by the Buddhas of the past burns all the worlds, hence it is called 'burning.' Declaring that all dharmas are burned by it, hence it is called 'all.' Impermanence, suffering, and so on are also like this. This is called the 'lower binding.' Because it says 'all' without distinction, it is called 'unclear.' Two, the 'Why' below explains the meaning of 'unclear.' Saying 'Why is it so?' connects the preceding and introduces the following. Why are 'all burning' and so on unclear? Because one cannot understand these meanings, so it is explained with a counter-explanation. Relying on the arising mind, one cannot understand the meanings of burning and so on, being limited to conditioned dharmas, hence it is called 'unclear.' Three, the 'Causing' below clarifies the harm of 'unclear.' 'Causing to fall into Avici' precisely clarifies its harm. Causing others to rely on it, even slandering the Buddha, slandering impermanence, suffering, and so on, accomplishing the slander of the Vaipulya Sutra, hence falling into Avici Hell. The 'Therefore' below explains. Among them, first ask 'Therefore, why fall now?' Use 'taking and clinging' to answer and explain it. Hearing that all is impermanent, burning, and so on, one decisively clings to it, saying that the Buddha is also like this. Therefore, it is called 'taking and clinging.' Four, 'All burning means the Tathagata' below distinguishes the characteristics of 'unclear.' First distinguish, then conclude. The meaning of the text can be understood. 'Those who should not rely' concludes that one should not rely on it. The following explains the unclear sutra from the aspect of practice. In 'cannot rely,' first reverse and explain the clear meaning that can be relied upon to reveal the unclear. 'If someone says time and non-time' below, reversing and contrasting with the preceding clear meaning, positively explains the unclear. There are four sentences in the preceding. One, explain the clear meaning sutra based on people's words. Two, conclude the lower reliance. Three, 'If there is precept' below, generally explain the clear meaning sutra based on the teachings. Four, conclude what can be relied upon. In the first sentence, if it is said that the Tathagata is compassionate, knows the appropriate time, speaks of the light as heavy, speaks of the heavy as light, briefly explains the clear meaning. There are four kinds of times, as specifically distinguished below. In this time, if there are donors (dānavati), who are abundant but do not protect the Dharma, do not make pure offerings, and accumulate all impure things, the Buddha says this is heavy. Reversing this is called light. The following broadly reveals it. Among them, there are four situations. One, observing that disciples have donors, valuable items are prohibited. If there are none, they are allowed to accumulate. Two, even if there are no donors, it is prohibited when abundant, and allowed to accumulate when frugal. Three, even if it is frugal, if it is not for protecting the Dharma, the Tathagata prohibits it. It is allowed to accumulate for protection. Four, even if protecting the Dharma, if not relying on pure offerings, the Tathagata prohibits it. Pure offerings are allowed to accumulate. In these four situations, what the Tathagata prohibits is called speaking of heavy. What the Tathagata allows is called speaking of light.
【English Translation】 Burning. As the following text says. It can also be said that the impermanent fire spoken of by the Buddhas of the past burns all the worlds, hence it is called 'burning'. Declaring that all dharmas are burned by it, hence it is called 'all'. Impermanence, suffering, and so on are also like this. This is called the 'lower binding'. Because it says 'all' without distinction, it is called 'unclear'. Two, the 'Why' below explains the meaning of 'unclear'. Saying 'Why is it so?' connects the preceding and introduces the following. Why are 'all burning' and so on unclear? Because one cannot understand these meanings, so it is explained with a counter-explanation. Relying on the arising mind, one cannot understand the meanings of burning and so on, being limited to conditioned dharmas, hence it is called 'unclear'. Three, the 'Causing' below clarifies the harm of 'unclear'. 'Causing to fall into Avici' precisely clarifies its harm. Causing others to rely on it, even slandering the Buddha, slandering impermanence, suffering, and so on, accomplishing the slander of the Vaipulya Sutra, hence falling into Avici Hell. The 'Therefore' below explains. Among them, first ask 'Therefore, why fall now?' Use 'taking and clinging' to answer and explain it. Hearing that all is impermanent, burning, and so on, one decisively clings to it, saying that the Buddha is also like this. Therefore, it is called 'taking and clinging'. Four, 'All burning means the Tathagata' below distinguishes the characteristics of 'unclear'. First distinguish, then conclude. The meaning of the text can be understood. 'Those who should not rely' concludes that one should not rely on it. The following explains the unclear sutra from the aspect of practice. In 'cannot rely,' first reverse and explain the clear meaning that can be relied upon to reveal the unclear. 'If someone says time and non-time' below, reversing and contrasting with the preceding clear meaning, positively explains the unclear. There are four sentences in the preceding. One, explain the clear meaning sutra based on people's words. Two, conclude the lower reliance. Three, 'If there is precept' below, generally explain the clear meaning sutra based on the teachings. Four, conclude what can be relied upon. In the first sentence, if it is said that the Tathagata is compassionate, knows the appropriate time, speaks of the light as heavy, speaks of the heavy as light, briefly explains the clear meaning. There are four kinds of times, as specifically distinguished below. In this time, if there are donors (dānavati), who are abundant but do not protect the Dharma, do not make pure offerings, and accumulate all impure things, the Buddha says this is heavy. Reversing this is called light. The following broadly reveals it. Among them, there are four situations. One, observing that disciples have donors, valuable items are prohibited. If there are none, they are allowed to accumulate. Two, even if there are no donors, it is prohibited when abundant, and allowed to accumulate when frugal. Three, even if it is frugal, if it is not for protecting the Dharma, the Tathagata prohibits it. It is allowed to accumulate for protection. Four, even if protecting the Dharma, if not relying on pure offerings, the Tathagata prohibits it. Pure offerings are allowed to accumulate. In these four situations, what the Tathagata prohibits is called speaking of heavy. What the Tathagata allows is called speaking of light.
是四法所應依止結明可依。就下約教明瞭義中若有戒等不違四者不違前四。亦應依止結明可依。就下正明不了義中句亦有四。一就人語以明不了。有時非時翻上第二。儉名有時。不儉非時。有護不護翻前第三。余之兩句略而不翻。道言如來悉聽受畜不凈之物。故名不了。二如是言下結明不依。三若有戒下就其教法以明不了。四如是下結明非依。名彼三藏以為三分。上來辯法即人以會。自下簡法異人以會。于中初先明人異法。二法者已下辯法異人。前中初言我為肉眼不為慧眼正明異法。以肉眼者不識法故為說人依。是故下結。是肉眼者不識法故。我今為之說人四依。就后辯法異人之中。辯法體狀彰彼肉眼不能照見。唯為慧眼。前兩番中就初以別。后略不舉。聲聞人中學大乘者名為肉眼。一切菩薩名為慧眼。
下明邪正。答上問中雲何知魔為眾留難。佛說魔說云何別知。何故辯此。釋有三義。一為明四人摧邪通正能為物依。二為明眾生須依所以。故經說言應依四人有四魔故。三欲令人識邪不從離所不依。文中有三。一因迦葉請略舉四魔。二因迦葉請廣辨四魔。三因迦葉領解如來述贊。初中如上四人應依問前起后。下佛答之。如我所說應當依止正答前問。何以下釋。以有四魔惑亂眾生。是故必須依仗四依。何等已下辯
出四魔。先問后辯。余處多說煩惱陰死及與天魔而為四種。是中唯就天魔說四。四相云何。一義分別。魔及弟子相對為二。所說經律復以為二。合為四種。四中前二是其魔人。后二魔法。舉人答上。云何知魔為眾留難。舉法答上。佛說魔說云何別知。又更分別。四種皆悉就人以說。說經魔一。說律魔二。受經魔三。受律魔四。第二廣中迦葉先問。如佛所說有四種魔牒佛前言。下就作問。于中準答。問少不足。應有三問。一問諸魔以何等形壞亂正法。二問魔說及佛所說云何可別。三問隨魔隨佛教者云何可知。三中初一問其魔師。次一問法。后問弟子。又復初一問其形濫。中問說濫。后問受濫。然今文中但有後二。略無初句。準答必須下佛答之。先對向前所少一問。魔壞法時作是言下對向文中所有兩問。就初段中我般涅槃七百歲后明壞法時。是魔波旬舉壞法人。漸壞我法。正明壞法。譬如已下明壞法相。先喻后合。二中初總次別後結。就後段中初廣后結。廣中十對。一就佛下生以辯邪正。二就如來現行七步以明正邪。三就天神敬奉之事以辯邪正。四就如來娉妻之事以辯邪正。五就制戒以辯邪正。六就如來種種技能以辯邪正。七大小相對以辯邪正。八就佛身以明邪正。九就戒行持犯之事以辯邪正。第十約就內外道法以明邪正
【現代漢語翻譯】 現代漢語譯本 辨別四種魔。先提問，后辯論。其他地方大多說煩惱魔、五陰魔、死魔以及天魔為四種魔。這裡只就天魔來說四種。這四種相是什麼樣的呢？從意義上分別：魔及其弟子相對為二，所說的經和律又分為二，合起來為四種。這四種中，前兩種是魔人，后兩種是魔法。舉出魔人來回答上面的問題：如何知道魔會為大眾設定障礙？舉出魔法來回答上面的問題：佛所說的和魔所說的，如何區別？又進一步分別，四種都就人來說。說經的魔是一種，說律的魔是第二種，接受經的魔是第三種，接受律的魔是第四種。 第二部分是廣說，迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）先提問：『如佛所說有四種魔』，這是照應佛陀之前所說的話。下面就開始提問。其中，按照道理應該有三個問題，現在問題不夠完整。第一個問題是：諸魔以什麼樣的形態來破壞擾亂正法？第二個問題是：魔所說的和佛所說的，如何區分？第三個問題是：隨從魔的和隨從佛的，如何知道？這三個問題中，第一個是問魔的老師，第二個是問法，第三個是問弟子。又，第一個問題是問形態上的混淆，第二個問題是問說法上的混淆，第三個問題是問接受上的混淆。然而現在的經文中只有后兩個問題，省略了第一個問題。按照道理，佛陀的回答必須補充上這個問題。先針對前面所缺少的一個問題：魔破壞佛法的時候會說什麼。下面針對經文中已經有的兩個問題。就第一段來說，『我般涅槃七百歲后』，說明破壞佛法的時間。『是魔波旬（Mara Papiyas，佛教中的欲界第六天之主，常擾亂修行者）舉壞法人』，直接說明破壞佛法的人。『漸壞我法』，正是說明破壞佛法的事情。『譬如』以下，說明破壞佛法的現象。先用比喻，後作總結。第二段中，先總說，再分別說，最後總結。就后一段來說，先廣說，后總結。廣說中有十對：一是就佛降生來說明邪正，二是就如來現行七步來說明正邪，三是就天神敬奉佛陀的事情來說明邪正，四是就如來娶妻的事情來說明正邪，五是就制定戒律來說明邪正，六是就如來種種技能來說明邪正，七是大小相對來說明邪正，八是就佛身來說明邪正，九是就戒行持犯的事情來說明邪正，十是約就內外道法來說明邪正。
【English Translation】 English version Discussing the four Maras (demons). First, questions are asked, then debated. Elsewhere, it is often said that the Klesa Mara (demon of afflictions), Skandha Mara (demon of aggregates), Death Mara, and Deva Mara (demon of celestial realms) are the four types. Here, only the Deva Mara is discussed in terms of four aspects. What are these four aspects? Differentiated by meaning: the Mara and his disciples are two, and the Sutras and Vinaya (monastic rules) he speaks are another two, totaling four. Among these four, the first two are the Mara's people, and the latter two are the Mara's teachings. To answer the question above by citing the people: How do we know that the Mara creates obstacles for the masses? To answer the question above by citing the teachings: How can we distinguish between what the Buddha says and what the Mara says? Further differentiating, all four are discussed in terms of people. The Mara who speaks the Sutras is one type, the Mara who speaks the Vinaya is the second type, the Mara who accepts the Sutras is the third type, and the Mara who accepts the Vinaya is the fourth type. The second part is the extensive explanation. Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) first asks: 'As the Buddha said, there are four types of Maras,' echoing what the Buddha said earlier. Then, the questions begin. Among them, logically, there should be three questions, but the questions are incomplete. The first question is: In what form do the Maras destroy and disrupt the Dharma (Buddhist teachings)? The second question is: How can we distinguish between what the Mara says and what the Buddha says? The third question is: How can we know who follows the Mara and who follows the Buddha? Among these three questions, the first asks about the Mara's teacher, the second asks about the Dharma, and the third asks about the disciples. Also, the first question asks about the confusion in form, the second question asks about the confusion in teachings, and the third question asks about the confusion in acceptance. However, the current text only has the latter two questions, omitting the first question. Logically, the Buddha's answer must supplement this question. First, addressing the missing question: What does the Mara say when destroying the Dharma? Then, addressing the two questions already in the text. Regarding the first section, 'Seven hundred years after my Parinirvana (final passing away),' it explains the time of the Dharma's destruction. 'The Mara Papiyas (the lord of the sixth heaven in the desire realm, who often disturbs practitioners) raises up those who destroy the Dharma,' directly explaining the person who destroys the Dharma. 'Gradually destroying my Dharma,' precisely explaining the act of destroying the Dharma. 'For example,' below, explaining the phenomena of destroying the Dharma. First, using a metaphor, then summarizing. In the second section, first a general statement, then specific explanations, and finally a summary. Regarding the latter section, first an extensive explanation, then a summary. The extensive explanation has ten pairs: first, using the Buddha's birth to explain right and wrong; second, using the Tathagata's (Buddha's epithet) walking seven steps to explain right and wrong; third, using the gods' reverence for the Buddha to explain right and wrong; fourth, using the Tathagata's marriage to explain right and wrong; fifth, using the establishment of precepts to explain right and wrong; sixth, using the Tathagata's various skills to explain right and wrong; seventh, using large and small to explain right and wrong; eighth, using the Buddha's body to explain right and wrong; ninth, using the observance and violation of precepts to explain right and wrong; tenth, using the internal and external Dharma to explain right and wrong.
。十中前四成道前事。次一是其成道後事。次一通明一化之事。后四還明成道後事。十中皆先明說邪正對向初問。后辯受人對向後問。就初對中先辯魔說。文別有三。一說如來因愛受生。二明生已不為世敬。三說如來唯修佈施苦行成佛不修余德。次明佛說但翻初句。明佛應生非因愛慾。第二對中說佛初生現行七步叵信為邪。說佛現行可信為正。第三對中說佛初生入天祠中天神不敬以之為邪。敬事為正。第四對中說佛在家貪心娉妻實受欲樂以之為邪。說佛應作以之為正。第五對中說佛聽畜不凈之物以之為邪。言佛制斷名之為正。第六對中說佛不具種種技能以之為邪。于中有六。一說如來為供天神故入天寺。所以入下舉正顯邪。若言不下非邪顯正。若言如來為調天人故入天寺為不爾者。比言乖理名無是處。二說如來不能入于外道諸論知其威儀文章伎藝。三說如來不能和合僕使斗諍。四說如來不為男女王臣所敬。五說如來不知和合一切諸藥。于中初先明其不知。次明不知故名如來。后明若知則墮邪見。六說如來唯能處中不能具足種種巧便隨順世間。下說如來具種種德名之為正。亦有六句。一明如來為菩薩時為調眾生示入天寺翻前第一。二明如來外學法中出家修道知其威儀文章伎藝翻前第二。三明如來能和斗諍翻上第三。四明
如來為世欽敬翻前第四。五亦能示下明佛隨世亦能示現和合諸藥而非邪見翻上第五。六為度下明佛為度諸眾生故種種方便隨順世法不唯處中翻前第六。第七對中執小非大名之為邪。知大外小說以為正。邪中有二。一執小非大。二是人復言如是經律我當受下學小舍大。初中復二。一執小律非於大律。二如來先說九部法下偏執小經非於大經。律中五句。一舉佛昔制。如來昔于小乘律中宣說五篇輕重之罪及偷蘭遮。其性皆重故今舉之。同招大苦故言皆重。二我等律下舉小屬己。三我久忍下彰己信受嫌他不信。四我當下執小舍大。小乘戒法名為己律。大乘戒法名為汝律。故今說言我當云何自捨己律就汝律耶。五汝所有下推大為邪。故言汝律是魔所說。經中有三。一明魔人執小非大。二未來之世當有已下佛呵顯過。三我又說下明己說大成彼邪謬。初中有六。一舉九部證無方等。二舉如來無量小經證無方等。三如其有下推方等經為調達說。四如是等下推為魔說。先推後釋。五如是言下推他經有道己經無。六我經律下妄引佛說證是為非。此初段竟。未來之世當有如是諸惡比丘。是第二段佛呵顯過。第三段中別有三句。一佛自彰己過九部經說有方等。二若有人下明正者之得。三若有說下明謗者之失。先明其謗。后結得罪。上來第一執小
【現代漢語翻譯】 現代漢語譯本 如來爲了世間所欽敬，所以能翻轉以前的（觀點）。第五點也能夠示現，表明佛陀隨順世間，也能示現和合各種藥物，而不是邪見，對應於前面的第五點。 第六點，爲了度化眾生，表明佛陀爲了度化眾生，用種種方便隨順世間法，不只是保持中道，對應於前面的第六點。 第七點，對於執著于小乘而否定大乘的人，稱之為邪見。認為大乘之外的小乘才是正法。邪見中有兩種：一是執著小乘而否定大乘，二是有人又說，像這樣的經律，我應當接受小乘，捨棄大乘。第一種情況又分為兩種：一是執著小乘律而否定大乘律，二是如來先說九部法，然後偏執小乘經而否定大乘經。律中有五句話：一是舉出佛陀過去所制定的。如來過去在小乘律中宣說五篇輕重之罪以及偷蘭遮罪（一種罪名），它們的性質都很重，所以現在舉出它們。因為同樣會招致大苦，所以說『皆重』。 二是我等律下，舉小乘歸於自己。三是我久忍下，彰顯自己信受，嫌疑他人不信。四是我當下，執著小乘而捨棄大乘。小乘戒法稱為自己的律，大乘戒法稱為你的律。所以現在說『我應當如何捨棄自己的律而就你的律呢？』五是汝所有下，推崇大乘為邪說。所以說『你的律是魔所說的』。經中有三點：一是說明魔人執著小乘而否定大乘。二是未來之世當有已下，佛陀呵斥顯露過失。三是我又說下，說明自己說大乘，成就他們的邪謬。第一點中有六句：一是舉出九部經來證明沒有方等經（大乘經典）。二是舉出如來無量小乘經來證明沒有方等經。三是如其有下，推說方等經是提婆達多（佛陀的堂弟，後背叛佛教）說的。四是如是等下，推說是魔說的。先推說，后解釋。五是如是言下，推說他人的經有道，自己的經沒有。六是我經律下，妄自引用佛陀的話來證明這是非。這第一段結束。未來之世當有如是諸惡比丘，是第二段佛陀呵斥顯露過失。第三段中分別有三句：一是佛陀自己彰顯自己的過失，九部經說有方等經。二是若有人下，說明正信者的獲得。三是若有說下，說明誹謗者的失落。先說明他的誹謗，后總結所得罪過。上面是第一種執著小乘的情況。
【English Translation】 English version The Tathagata (the Buddha) is revered by the world, so he can overturn previous (views). The fifth point can also be demonstrated, indicating that the Buddha follows the world and can also show the combination of various medicines, rather than heretical views, corresponding to the previous fifth point. The sixth point, in order to save sentient beings, indicates that the Buddha, in order to save sentient beings, uses various expedient means to follow worldly laws, not just to maintain the middle way, corresponding to the previous sixth point. The seventh point, those who are attached to the Hinayana (Small Vehicle) and deny the Mahayana (Great Vehicle) are called heretics. They think that the Hinayana outside the Mahayana is the right Dharma. There are two kinds of heresies: one is to cling to the Hinayana and deny the Mahayana, and the other is that someone says, 'I should accept such sutras and precepts, abandon the Mahayana and accept the Hinayana.' The first situation is divided into two types: one is to cling to the Hinayana precepts and deny the Mahayana precepts, and the other is that the Tathagata first said the nine divisions of the Dharma, and then clung to the Hinayana sutras and denied the Mahayana sutras. There are five sentences in the precepts: one is to cite the precepts that the Buddha made in the past. The Tathagata used to say in the Hinayana precepts the five categories of light and heavy sins and the stūlātyaya (a type of offense), and their nature is very heavy, so now they are cited. Because they will also lead to great suffering, it is said 'all are heavy'. The second is 'I et al. precepts below', citing the Hinayana as one's own. The third is 'I have endured for a long time below', highlighting one's own belief and suspecting that others do not believe. The fourth is 'I now below', clinging to the Hinayana and abandoning the Mahayana. The Hinayana precepts are called one's own precepts, and the Mahayana precepts are called your precepts. So now it is said, 'How should I abandon my own precepts and follow your precepts?' The fifth is 'All that you have below', promoting the Mahayana as heresy. So it is said, 'Your precepts are spoken by the devil.' There are three points in the sutras: one is to explain that the demons cling to the Hinayana and deny the Mahayana. The second is 'In the future, there will be below', the Buddha rebukes and reveals faults. The third is 'I also said below', explaining that one speaks of the Mahayana and achieves their heresy. There are six sentences in the first point: one is to cite the nine divisions of the scriptures to prove that there are no Vaipulya sutras (Mahayana scriptures). The second is to cite the Tathagata's countless Hinayana sutras to prove that there are no Vaipulya sutras. The third is 'If there is below', it is said that the Vaipulya sutras were spoken by Devadatta (the Buddha's cousin, who later betrayed Buddhism). The fourth is 'Such as below', it is said that it was spoken by the devil. First say, then explain. The fifth is 'Such words below', it is said that other people's scriptures have the Way, but one's own scriptures do not. The sixth is 'My scriptures and precepts below', falsely quoting the Buddha's words to prove that this is wrong. This first paragraph ends. 'In the future, there will be such evil monks', is the second paragraph, the Buddha rebukes and reveals faults. There are three sentences in the third paragraph: one is that the Buddha himself reveals his own faults, and the nine divisions of the scriptures say that there are Vaipulya sutras. The second is 'If there is below', it explains the gain of the faithful. The third is 'If there is say below', it explains the loss of the slanderers. First explain his slander, and then summarize the sins. The above is the first case of clinging to the Hinayana.
非大。自下第二學小舍大。如是經律我當受持。正明學小。何以下釋。知足少欲因中之道。斷除煩惱因中之滅。智慧是其果中之道。涅槃是其果中之滅。此前四種通名善法。小乘經律與此為本名善法因。以善因故我今受持。如是說者非我弟子呵以顯過。次辯其正。若有說言如來為度說方等經真我弟子正顯其正。若有不受方等經下呵邪顯正。如是經律是佛所說結明前正。若不如是是魔所說結明上邪。下明受人。第八對中說佛不為無量德成名之為邪。于中初明如來不為無量德成。唯得空法。宣說以下明說無我不順世間。是故假言無量德成。如是下結。說佛具為無量德成名之為正。先辯后結。下明受人。第九對中約就持犯以明邪正。文別有四。一就無犯以辯邪正。二復有說言無波羅夷下就有犯義以辯邪正。三迦葉白佛如上所說一切眾生有佛性下問答重顯無犯中義。四犯突吉忉利天上八百萬下重顯向前有犯中義。就初段中先辯邪正。后顯受人。辯邪正中無犯說犯名之為邪。無犯複復說為無犯以之為正。此二文中言有左右。前明邪中偏說小乘知足之人以為無犯。說此無犯以為有犯故名為邪。后明正中偏說大乘正見之人以為無犯。說此無犯以為無犯故名為正。理實齊通。就初邪中先明無犯。若說是人得罪已下對之辯邪。前中有四。
【現代漢語翻譯】 現代漢語譯本 並非如此。自認為低人一等，學習小乘而捨棄大乘。如果有人這樣說，並聲稱這樣的經典和戒律我應當接受和奉行，這就是明確地表明他學習的是小乘。為什麼要這樣解釋呢？因為知足少欲是因地上的道，斷除煩惱是因地上的滅，智慧是果地上的道，涅槃是果地上的滅。這四種都統稱為善法。小乘的經典和戒律以此為根本，所以稱為善法之因。因為有這樣的善因，所以我現在要接受和奉行。如果有人這樣說，就不是我的弟子，應該呵斥他，以彰顯他的過失。 接下來辨別什麼是正確的。如果有人說，如來(Tathagata)是爲了度化眾生才宣說《方等經》(Vaipulya Sutra)，這才是真正的我的弟子，以此來彰顯什麼是正確的。如果有人不接受《方等經》，這就是呵斥邪說，彰顯正法。這樣的經典和戒律是佛陀(Buddha)所說的，總結說明了前面所說的正確。如果不是這樣，那就是魔所說的，總結說明了前面所說的邪說。 下面說明接受的人。在第八種對治中，說佛陀不是由無量功德成就的，這被稱為邪說。其中首先說明如來不是由無量功德成就的，只是證得了空法(Sunyata)。接下來解釋說，宣說無我(Anatta)是不順應世間的。所以假借說是由無量功德成就的。像這樣總結說，說佛陀完全是由無量功德成就的，這被稱為正說。先辨別，后總結。 下面說明接受的人。在第九種對治中，根據持戒和犯戒來辨別邪正。文義上分為四部分。第一，就無犯戒的情況來辨別邪正。第二，又有人說沒有波羅夷罪(Parajika)，就犯戒的意義來辨別邪正。第三，迦葉(Kasyapa)對佛陀說，如上所說的一切眾生都有佛性(Buddha-nature)，這是通過問答來重新闡明無犯戒中的意義。第四，犯了突吉忉利罪(Dukkata)，在天上八百萬年，這是重新闡明前面所說的有犯戒中的意義。 就第一段來說，先辨別邪正，后說明接受的人。在辨別邪正中，無犯戒說成犯戒，這被稱為邪說。無犯戒反覆說成無犯戒，這被認為是正說。這兩段文字中，『有』字和『無』字的位置有所不同。前面說明邪說中，偏袒地說小乘知足的人是無犯戒的。說這種無犯戒是有犯戒，所以稱為邪說。後面說明正說中，偏袒地說大乘正見的人是無犯戒的。說這種無犯戒是無犯戒，所以稱為正說。實際上，道理是普遍相通的。就最初的邪說來說，先說明無犯戒。如果說這個人已經得罪了，以下就對比來辨別邪說。前面有四點。
【English Translation】 English version It is not so. Considering oneself inferior, learning the Hinayana (Small Vehicle) and abandoning the Mahayana (Great Vehicle). If someone says this and claims that such sutras and precepts I should accept and uphold, this is clearly indicating that he is learning the Hinayana. Why explain it this way? Because contentment and few desires are the path in the causal stage, cutting off afflictions is the cessation in the causal stage, wisdom is the path in the resultant stage, and Nirvana is the cessation in the resultant stage. These four are all collectively called good dharmas. The Hinayana sutras and precepts take this as their foundation, so they are called the cause of good dharmas. Because of such a good cause, I now accept and uphold them. If someone says this, he is not my disciple and should be rebuked to reveal his faults. Next, distinguish what is correct. If someone says that the Tathagata (Thus Come One) speaks the Vaipulya Sutra (Expansive Sutra) in order to liberate sentient beings, this is truly my disciple, thereby revealing what is correct. If someone does not accept the Vaipulya Sutra, this is rebuking heresy and revealing the true Dharma. Such sutras and precepts are spoken by the Buddha, summarizing and explaining the correctness mentioned earlier. If it is not so, then it is spoken by Mara (Demon), summarizing and explaining the heresy mentioned earlier. Below explains the recipients. In the eighth antidote, saying that the Buddha is not accomplished by immeasurable merits is called heresy. Among them, it is first stated that the Tathagata is not accomplished by immeasurable merits, but only attains emptiness (Sunyata). The following explanation says that proclaiming no-self (Anatta) is not in accordance with the world. Therefore, it is falsely said to be accomplished by immeasurable merits. Like this, it is concluded that saying the Buddha is fully accomplished by immeasurable merits is called correct. First distinguish, then conclude. Below explains the recipients. In the ninth antidote, distinguish heresy and correctness based on upholding precepts and breaking precepts. The meaning is divided into four parts. First, distinguish heresy and correctness based on the situation of not violating precepts. Second, someone also says that there is no Parajika (Defeat), and distinguishes heresy and correctness based on the meaning of violating precepts. Third, Kasyapa (One of the Buddha's major disciples) said to the Buddha that all sentient beings have Buddha-nature (The potential to become a Buddha) as mentioned above, which is to re-elucidate the meaning in not violating precepts through questions and answers. Fourth, committing Dukkata (Wrongdoing) and being in the Trayastrimsa Heaven (Heaven of the Thirty-three) for eight million years is to re-elucidate the meaning in violating precepts mentioned earlier. Regarding the first section, first distinguish heresy and correctness, and then explain the recipients. In distinguishing heresy and correctness, saying that not violating precepts is violating precepts is called heresy. Repeatedly saying that not violating precepts is not violating precepts is considered correct. In these two passages, the positions of 'having' and 'not having' are different. The previous explanation of heresy partially says that the contented people of the Hinayana are not violating precepts. Saying that this not violating precepts is violating precepts, so it is called heresy. The later explanation of correctness partially says that the people of the Mahayana with right view are not violating precepts. Saying that this not violating precepts is not violating precepts, so it is called correct. In reality, the principles are universally connected. Regarding the initial heresy, first explain not violating precepts. If it is said that this person has already offended, the following will compare and distinguish heresy. There are four points in the front.
一略明無犯。二何以下釋。三廣明無犯。四何以下釋。就初略中或有比丘實不毀犯波羅夷罪正明無犯。如下文說有諸比丘少欲知足住空閑處。人謂是聖禮拜讚歎比丘不受名實不犯。眾人已下明邪見人謂此比丘實犯重罪。如是已下如來以理彰其無犯。第二釋中初先徴問。我以何故道其無犯。下對釋之。于中舉犯以顯無犯。我常說言四波羅夷若犯一者猶如折石正舉犯過。若有自說得過人下辯其犯相。何以故下釋顯犯相。如是人下結成犯過。謂退出世聖人之法。第三廣明無犯之中文別有五。一明比丘少欲知足住空閑處。二明王與大臣謂之是聖。三比丘聞下比丘不受。四王與大臣轉謂是聖。五結成無犯。初段可知。第二段中初念其人現得羅漢。后嘆其人當得菩提。第三段中文別復三。一彰己現在未得道果勸王莫說。二唯愿下明不知足過請王莫說。于中初先請王勿說。不知足者乃至已下明不知足相。我今已下明不知足過。三知足行下舉知足得彰己樂受。于中初明知足之得為佛稱讚。是故已下明己樂受。又知足下明知足相。第四段中王初自嘆師得羅漢。次告國人咸使同知。是故已下國人聞之率共稱讚。第五段中初嘆其人自行清凈。以是緣下能生他福。如是已下結成無犯。上來第三廣明無犯。何以下釋。文顯可知。上明無犯。下對辯
【現代漢語翻譯】 現代漢語譯本 一、簡略說明無犯（波羅夷罪）。 二、為何以下進行解釋。 三、詳細說明無犯。 四、為何以下進行解釋。 就最初的簡略說明中，或者有比丘實際上沒有觸犯波羅夷罪（Pārājika，斷頭罪，佛教戒律中最重的罪），明確說明沒有觸犯。如下文所說，有些比丘少欲知足，住在空閑的地方，人們認為他們是聖人，禮拜讚歎。比丘不接受這種名聲，實際上沒有觸犯（波羅夷罪）。 『眾人已下』說明邪見的人認為這些比丘實際上犯了重罪。『如是已下』如來（Tathāgata，佛陀的稱號）用道理來彰顯他們沒有觸犯。 第二部分解釋中，首先提出疑問：『我以何故道其無犯？』（我為什麼說他們沒有觸犯？）下面進行回答解釋。其中，舉出觸犯的情況來顯示沒有觸犯。『我常說言四波羅夷若犯一者猶如折石』（我常說如果觸犯四種波羅夷罪中的任何一種，就像石頭被折斷一樣），這是舉出觸犯的過失。『若有自說得過人下』辨別觸犯的相狀。『何以故下』解釋顯示觸犯的相狀。『如是人下』總結構成觸犯的過失，即退出世間的聖人之法。 第三部分詳細說明無犯，文中分別有五點：一、說明比丘少欲知足，住在空閑的地方。二、說明國王與大臣認為他們是聖人。三、『比丘聞下』說明比丘不接受。四、國王與大臣轉而認為他們是聖人。五、總結構成沒有觸犯。第一段容易理解。第二段中，首先認為這個人現在已經證得阿羅漢（Arhat，佛教修行的一種果位）。然後讚歎這個人將來會證得菩提（Bodhi，覺悟）。 第三段文中，分別又有三點：一、彰顯自己現在沒有證得道果，勸國王不要這樣說。二、『唯愿下』說明不知足的過失，請國王不要這樣說。其中，首先請國王不要說。『不知足者乃至已下』說明不知足的相狀。『我今已下』說明不知足的過失。三、『知足行下』舉出知足的功德，彰顯自己的快樂感受。其中，首先說明知足的功德為佛所稱讚。『是故已下』說明自己的快樂感受。『又知足下』說明知足的相狀。 第四段中，國王首先讚歎老師證得阿羅漢。其次告訴國人，讓大家都知道。『是故已下』國人聽了之後，都一起稱讚。 第五段中，首先讚歎這個人自己修行清凈。『以是緣下』能夠為他人帶來福報。『如是已下』總結構成沒有觸犯。以上是第三部分詳細說明沒有觸犯。『何以下釋』，文意顯明，容易理解。上面說明沒有觸犯，下面進行辯論。
【English Translation】 English version 1. Briefly explaining non-offense (of Pārājika offenses). 2. Why explain below. 3. Explaining non-offense in detail. 4. Why explain below. In the initial brief explanation, there may be monks who have not actually violated the Pārājika (Pārājika, meaning 'defeat', the most severe offense in Buddhist monastic rules), clearly stating non-offense. As mentioned below, some monks are content with little desire, dwelling in secluded places. People consider them saints, offering worship and praise. The monks do not accept this reputation, and in reality, they have not committed any offense (Pārājika). 'The following part about the multitude' explains that people with wrong views believe these monks have actually committed serious offenses. 'The following part beginning with 'Thus'' shows how the Tathāgata (Tathāgata, 'the Thus Gone One', an epithet of the Buddha) uses reason to demonstrate their non-offense. In the second part of the explanation, the question is first raised: 'Why do I say they are not at fault?' The answer and explanation follow. Among them, the offense is cited to show non-offense. 'I always say that if one of the four Pārājikas is violated, it is like a broken stone' – this cites the fault of committing an offense. 'If someone claims to have attained something beyond...' distinguishes the characteristics of the offense. 'Why below' explains and reveals the characteristics of the offense. 'Such a person below' concludes the commission of the offense, that is, withdrawing from the worldly path of saints. The third part explains non-offense in detail, with five points: 1. Explaining that monks are content with little desire, dwelling in secluded places. 2. Explaining that the king and ministers consider them saints. 3. 'The monks hear below' explains that the monks do not accept. 4. The king and ministers, in turn, consider them saints. 5. Concluding the constitution of non-offense. The first paragraph is easy to understand. In the second paragraph, it is first thought that this person has now attained Arhat (Arhat, a perfected person who has attained Nirvana). Then, it is praised that this person will attain Bodhi (Bodhi, enlightenment) in the future. In the third paragraph, there are three points: 1. Manifesting that one has not yet attained the fruit of the path, advising the king not to say so. 2. 'May it be below' explains the fault of not being content, asking the king not to say so. Among them, first asking the king not to speak. 'Those who are not content, and so on below' explains the characteristics of not being content. 'I now below' explains the fault of not being content. 3. 'Contentment practice below' cites the merits of contentment, manifesting one's own joyful feelings. Among them, first explaining that the merits of contentment are praised by the Buddha. 'Therefore below' explains one's own joyful feelings. 'Also, contentment below' explains the characteristics of contentment. In the fourth paragraph, the king first praises the teacher for attaining Arhat. Secondly, he tells the people of the country, so that everyone knows. 'Therefore below', the people of the country, after hearing this, all praise together. In the fifth paragraph, first praising this person for practicing purity himself. 'With this cause below' can bring blessings to others. 'Thus below' concludes the constitution of non-offense. The above is the third part explaining non-offense in detail. 'Why explain below', the meaning of the text is clear and easy to understand. The above explains non-offense, and the following is a debate.
邪。若說如是無犯之人為得罪者是魔所說。就明正中先辯后結。辯中有四。一說身有性。二是雖下彰其無犯。三有比丘即出家下思得菩提。四如是之人雖未得下還明無犯。初中三句。一明比丘說佛秘藏言一切生皆有佛性以有性故斷煩惱結即得菩提。二若王下假問顯法。先問后答。問中比丘汝作佛不是其一問。有佛性不是第二問。答中我今定有佛性先答后問。成以不成未能審之答其初問。三王言下王聞領解比丘印可。此初段竟。第二段中明說有性稱當道理不犯重罪。第三可解。第四段中別有三句。一明其人雖未證果得福無量。以菩提心廣大意故。二假使下彰其無犯假舉邪言類以破之。若彼得罪。一切比丘皆同其人。自念得果齊應犯罪一切不犯。彼亦如之。三何以下雙釋前二。于中先問。何故其人得福無罪。我于住下舉己類顯。舉己住修今得菩提。類顯彼人當必得果成念無罪。往昔常離不凈物等明修緣因。亦自知等知有正因。是故我今得成菩提成自利果。有大慈悲成利他果。彼人同我當得菩提。故自念己當得菩提。稱當道理得福無罪。上來廣辨。如是下結。受人可知。上來第一約就無犯以辯邪正。自下第二約就有犯以辯邪正。有犯說無名之為邪。有犯說犯以之為正。就前邪中初辯后結。辯中有五。一說無罪報。二若言佛說
【現代漢語翻譯】 現代漢語譯本 邪。如果說像這樣沒有犯戒的人反而被判為有罪，那是魔的說法。接下來在明確的主題中，先辯論后總結。辯論中有四個方面：一是說身體具有佛性（Buddha-nature），二是即使貶低也彰顯其沒有犯戒，三是有比丘（bhiksu，佛教出家人）即使出家也思考如何獲得菩提（bodhi，覺悟），四是像這樣的人即使沒有證得果位也說明其沒有犯戒。最初的部分有三句話：一是說明比丘（bhiksu，佛教出家人）宣說佛的秘密教義，說一切眾生都具有佛性（Buddha-nature），因為具有佛性（Buddha-nature）的緣故，斷除煩惱結就能獲得菩提（bodhi，覺悟）。二是如果國王（king）提問，就用假設的提問來顯明佛法。先提問后回答。提問中，比丘（bhiksu，佛教出家人），你成佛了嗎？這是一個問題。具有佛性（Buddha-nature）嗎？這是第二個問題。回答中，我現在一定具有佛性（Buddha-nature），先回答后提問。成就還是沒有成就，還不能確定，回答最初的問題。三是國王（king）說，國王（king）聽聞后領悟理解，對比丘（bhiksu，佛教出家人）表示認可。這是最初的段落結束。第二段中，明確說明具有佛性（Buddha-nature）的說法符合道理，不會犯下重罪。第三段可以理解。第四段中，特別有三句話：一是說明這個人即使沒有證得果位，也能獲得無量的福報，因為菩提心（bodhicitta，覺悟之心）廣大。二是假設貶低，彰顯其沒有犯戒，假設舉出邪惡的言論來破斥它。如果他有罪，一切比丘（bhiksu，佛教出家人）都和他一樣。自己認為證得果位就應該犯罪，一切都沒有犯戒，他也一樣。三是為什麼，用雙重方式解釋前面的兩種情況。其中先提問，為什麼這個人獲得福報卻沒有罪過？我住在，舉出自己的例子來顯明。舉出自己通過修行現在獲得菩提（bodhi，覺悟）。類比顯明那個人必定能夠證得果位，成就認為沒有罪過。過去常常遠離不凈之物等等，說明修行的因緣。也自己知道等等，知道有正確的因。因此我現在能夠成就菩提（bodhi，覺悟），成就自利之果。具有大慈悲，成就利他之果。那個人和我一樣，必定能夠獲得菩提（bodhi，覺悟）。所以自己認為自己能夠獲得菩提（bodhi，覺悟），符合道理，獲得福報沒有罪過。上面是廣泛的辯論。像這樣總結。接受的人可以知道。上面第一點是就無犯戒來辯論邪正。下面第二點是就犯戒來辯論邪正。有犯戒說沒有犯戒，稱之為邪。有犯戒說犯戒，稱之為正。就前面的邪惡之中，先辯論后總結。辯論中有五個方面：一是說沒有罪報，二是如果說佛說
【English Translation】 English version Evil. If it is said that such a person who has not committed any offense is deemed guilty, that is the speech of Mara (demon). Next, in a clear theme, first debate and then conclude. There are four aspects to the debate: first, to say that the body has Buddha-nature; second, even if belittling, it shows that he has not committed any offense; third, there are bhiksus (Buddhist monks) who, even after leaving home, contemplate how to attain bodhi (enlightenment); fourth, even if such a person has not attained the fruit, it still shows that he has not committed any offense. The initial part has three sentences: first, to explain that the bhiksu (Buddhist monk) proclaims the Buddha's secret teachings, saying that all beings have Buddha-nature, and because of having Buddha-nature, cutting off the bonds of affliction can lead to bodhi (enlightenment). Second, if the king (king) asks, use hypothetical questions to reveal the Dharma. Ask first and then answer. In the question, bhiksu (Buddhist monk), have you become a Buddha? This is one question. Do you have Buddha-nature? This is the second question. In the answer, I certainly have Buddha-nature now, answer first and then ask. Whether it is accomplished or not, it is not yet certain, answering the initial question. Third, the king (king) said, the king (king) heard and understood, and expressed approval to the bhiksu (Buddhist monk). This is the end of the initial paragraph. In the second paragraph, it is clearly stated that the statement of having Buddha-nature is in accordance with reason and will not commit a serious offense. The third paragraph is understandable. In the fourth paragraph, there are three special sentences: first, to explain that even if this person has not attained the fruit, he can obtain immeasurable blessings because the bodhicitta (mind of enlightenment) is vast. Second, assuming belittling, it shows that he has not committed any offense, assuming evil speech to refute it. If he is guilty, all bhiksus (Buddhist monks) are the same as him. Thinking that attaining the fruit should be a crime, but everything is not an offense, and he is the same. Third, why, explain the previous two situations in a dual way. Among them, first ask, why does this person receive blessings but is not guilty? I live in, citing my own example to show. Citing that I am now attaining bodhi (enlightenment) through practice. Analogously showing that that person will surely be able to attain the fruit, achieving the thought of no guilt. In the past, I often stayed away from impure things, etc., explaining the causes and conditions of practice. Also knowing myself, etc., knowing that there is a correct cause. Therefore, I am now able to attain bodhi (enlightenment), achieving the fruit of self-benefit. Having great compassion, achieving the fruit of benefiting others. That person is the same as me and will surely be able to attain bodhi (enlightenment). Therefore, thinking that I can attain bodhi (enlightenment), it is in accordance with reason, receiving blessings without guilt. The above is a broad debate. Conclude like this. Those who accept it can know. The first point above is to debate right and wrong based on not committing offenses. The second point below is to debate right and wrong based on committing offenses. Saying that there is no offense when there is an offense is called evil. Saying that there is an offense when there is an offense is called right. In the previous evil, first debate and then conclude. There are five aspects to the debate: first, to say that there is no retribution for sin, second, if it is said that the Buddha said
欲行淫下明淫非過。三或犯四下明其諸罪不障解脫。四如來說突吉羅下明罪有報是佛怖人而無真實。五波羅夷至突吉下明五篇戒非佛所制。下辯正中還翻此五宜審記之。就初段中初說無罪。若有比丘犯如是下明無罪報。初先設難。若犯此等墮地獄者諸外道等無戒可犯齊應生天。何以下釋。是故下結。第二段中句別有四。一舉如來聽諸比丘罷道行淫證非性罪。二復應下明淫舊法非我過咎。三如來在下明淫不障生天解脫成前第一。四古今有下結前第二。第三段中明一切罪不障解脫。文顯可知。第四段中舉佛昔說突吉羅罪如忉利天八百萬歲墮于地獄。但是怖人明無實報。且說突吉。餘者類爾。第五段中明五篇諸罪律師妄作假稱佛制。如是言下結邪異正。正中有三。一明有罪報翻前第一。二我于經中亦說有下明一切罪皆是佛制翻上第五。三若不持戒云何見下明罪障脫翻前第三。余之二段略而不翻。初中有五。一明諸罪受報無限勸人防護。二有律師下明其宣說無罪報人不應親近。三如佛說下舉佛昔言成前叵親。先舉昔言。若過一者謂說戒時誦過一戒。名妄語者於此時中有罪覆藏名默妄語。不見後者謂此妄語不招當苦名不見后。以不見故諸罪皆覆名無惡不造。是故已下結成叵親。是于如是默妄語罪不見後世。便於諸惡無不造故。向
【現代漢語翻譯】 現代漢語譯本 欲行淫下明淫非過：想要行淫，說明行淫並非過錯。 三或犯四下明其諸罪不障解脫：即使犯了三罪或四罪，說明這些罪過並不妨礙解脫。 四如來說突吉羅下明罪有報是佛怖人而無真實：如來說犯了突吉羅（輕罪）會受報，說明佛只是爲了恐嚇人們，實際上並沒有真實的果報。 五波羅夷至突吉下明五篇戒非佛所制：從波羅夷（斷頭罪）到突吉羅，說明五篇戒（比丘戒律的五個主要部分）並非佛陀所制定。 下辯正中還翻此五宜審記之：下面的辯論和糾正中，會推翻這五點，應該仔細記住。 就初段中初說無罪：在第一段中，首先說行淫沒有罪。 若有比丘犯如是下明無罪報：如果有比丘犯了這些罪，說明沒有罪報。 初先設難：首先提出疑問。 若犯此等墮地獄者諸外道等無戒可犯齊應生天：如果犯了這些罪會墮入地獄，那麼那些沒有戒律可犯的外道等，豈不都應該昇天？ 何以下釋：下面進行解釋。 是故下結：因此得出結論。 第二段中句別有四：第二段中，句子分別有四個意思。 一舉如來聽諸比丘罷道行淫證非性罪：舉出如來允許比丘還俗行淫的例子，證明行淫並非本質上的罪過。 二復應下明淫舊法非我過咎：再次說明行淫是舊有的法則，不是我的過錯。 三如來在下明淫不障生天解脫成前第一：如來說行淫不妨礙昇天和解脫，成就了前面第一點的觀點。 四古今有下結前第二：自古至今都有這樣的情況，總結了前面第二點的觀點。 第三段中明一切罪不障解脫：第三段中，說明一切罪過都不妨礙解脫。 文顯可知：文義顯而易見。 第四段中舉佛昔說突吉羅罪如忉利天八百萬歲墮于地獄：第四段中，舉出佛陀過去說過犯了突吉羅罪，如同在忉利天（欲界第二天）活了八百萬歲后墮入地獄的例子。 但是怖人明無實報：但這只是爲了恐嚇人們，說明沒有真實的果報。 且說突吉。餘者類爾：且說突吉羅，其他的罪過也類似。 第五段中明五篇諸罪律師妄作假稱佛制：第五段中，說明五篇戒的各種罪過是律師們妄作的，假稱是佛陀制定的。 如是言下結邪異正：像這樣的話，總結了邪說與正說的不同。 正中有三：正說中有三點。 一明有罪報翻前第一：說明有罪報，推翻了前面第一點的觀點。 二我于經中亦說有下明一切罪皆是佛制翻上第五：我在經中也說過有罪，說明一切罪過都是佛陀制定的，推翻了上面第五點的觀點。 三若不持戒云何見下明罪障脫翻前第三：如果不持戒，怎麼能見到（真理）？說明罪過會妨礙解脫，推翻了前面第三點的觀點。 余之二段略而不翻：其餘的兩段略去不翻譯。 初中有五：第一點中有五點。 一明諸罪受報無限勸人防護：說明各種罪過會受到無限的果報，勸人防護。 二有律師下明其宣說無罪報人不應親近：有律師宣說沒有罪報，說明不應該親近這種人。 三如佛說下舉佛昔言成前叵親：像佛陀所說的那樣，舉出佛陀過去說過的話，成就了前面不應該親近的觀點。 先舉昔言：首先舉出過去說過的話。 若過一者謂說戒時誦過一戒：如果超過一個，指的是在說戒時誦讀超過一條戒律。 名妄語者於此時中有罪覆藏名默妄語：被稱為妄語的人，在這個時候心中有罪，隱瞞不說，稱為默妄語。 不見後者謂此妄語不招當苦名不見后：不見後者，指的是這種妄語不會招來未來的痛苦，稱為不見后。 以不見故諸罪皆覆名無惡不造：因為不見后，所以各種罪過都被掩蓋，稱為無惡不造。 是故已下結成叵親：因此總結成不應該親近。 是于如是默妄語罪不見後世：對於像這樣默妄語的罪過，不見後世的果報。 便於諸惡無不造故：就容易各種惡事都做出來。 向：
【English Translation】 English version 'Desiring to commit fornication' indicates that fornication is not a transgression. 'Even if one commits three or four transgressions' indicates that these transgressions do not obstruct liberation. 'The Tathagata (如來，another name for Buddha) speaks of T突吉羅 (dukkhata, a minor offense)' indicates that the retribution for offenses is merely to frighten people, and there is no real consequence. 'From 波羅夷 (parajika, expulsion offense) to 突吉 (dukkhata)' indicates that the five sections of precepts (五篇戒，the five categories of monastic rules) were not established by the Buddha. 'In the following debate and correction, these five points will be overturned, so they should be carefully remembered.' 'In the first section, it is initially stated that there is no transgression' indicates that in the first section, it is initially stated that fornication is not a transgression. 'If a Bhikkhu (比丘，Buddhist monk) commits these offenses' indicates that there is no retribution for these offenses. 'First, a difficulty is posed' indicates that first, a question is raised. 'If those who commit these offenses fall into hell, then those non-Buddhists who have no precepts to violate should all be born in heaven?' 'The following explains' indicates that the following provides an explanation. 'Therefore, the following concludes' indicates that therefore, a conclusion is drawn. 'In the second section, the sentences have four separate meanings' indicates that in the second section, the sentences have four distinct meanings. 'First, the example of the Tathagata allowing Bhikkhus to renounce their vows and commit fornication is cited to prove that it is not an inherent transgression.' 'Secondly, it is further stated that fornication is an old custom and not my fault.' 'Thirdly, the Tathagata states that fornication does not obstruct birth in heaven or liberation, thus fulfilling the first point.' 'Fourthly, this has been the case since ancient times, summarizing the second point.' 'The third section explains that all transgressions do not obstruct liberation.' 'The meaning of the text is clear and understandable.' 'The fourth section cites the Buddha's past statement that the offense of 突吉羅 (dukkhata) is like falling into hell after living for eight million years in the Trayastrimsa Heaven (忉利天，the Heaven of Thirty-three Gods).' 'However, this is only to frighten people, indicating that there is no real retribution.' 'Let's talk about 突吉羅 (dukkhata). The other offenses are similar.' 'The fifth section explains that the various offenses in the five sections of precepts were falsely created by lawyers, falsely claiming that they were established by the Buddha.' 'Such words conclude the difference between heresy and the correct teaching.' 'There are three points in the correct teaching.' 'First, it is stated that there is retribution for offenses, overturning the first point.' 'Secondly, I have also said in the scriptures that there are offenses, indicating that all offenses were established by the Buddha, overturning the fifth point above.' 'Thirdly, if one does not uphold the precepts, how can one see (the truth)? It indicates that offenses obstruct liberation, overturning the third point above.' 'The remaining two sections are omitted and not translated.' 'There are five points in the first point.' 'First, it is stated that various offenses will receive unlimited retribution, urging people to protect themselves.' 'Secondly, there are lawyers who proclaim that there is no retribution for offenses, indicating that one should not associate with such people.' 'Thirdly, as the Buddha said, the Buddha's past words are cited to fulfill the previous point that one should not associate with them.' 'First, the past words are cited.' 'If one exceeds one, it refers to reciting more than one precept during the recitation of precepts.' 'Those who are called liars have a sin in their hearts at this time, concealing it and not speaking, which is called silent lying.' 'Those who do not see the future refer to this lie not bringing future suffering, which is called not seeing the future.' 'Because they do not see the future, all sins are covered up, which is called not creating any evil.' 'Therefore, the following concludes that one should not associate with them.' 'For such a sin of silent lying, there is no retribution in the future.' 'Therefore, it is easy to do all kinds of evil deeds.' To:
前宣說都無罪報不應親近。此第三竟。四我法下舉輕況重成前有罪。我佛法中清凈如是是舉輕也。乃至默妄突吉羅罪亦悉不聽。故云我法清凈如是。況復已下以輕況重成重有罪。五是故下結勸防護。初先勸護。如是等法若不守下呵人不護。上來第一合有五句明其罪報。第二可知。第三段中若不持戒云何見性正明諸罪能障解脫。一切眾生下明其離罪方得解脫。九部經下釋疑顯法。疑相云何。昔教之中不言有性。云何說言持戒見性。故今釋云。九部經中無方等故不說有性。經雖不說理實有之故持得見。下明受人辯正隱邪。自下第三重顯向前無犯中義。有二問答。前一問答重顯初段正中之義。后一問答重顯初段邪中之義。向前正中有何不了而須重顯。前說有性當得菩提。不犯重罪宣說有性。不犯須釋故今重論。又復向前宣說不犯未明其犯。故今重辯。向前邪中有何不了更須重顯。前說比丘少欲住空他贊不犯未明犯義。故須辯之。前問答中先明不犯。若有不能作如是說下明其有犯。不犯有三。一說有不犯。二譬如有人說大海下說無不犯。三有外道下宣說非有非無不犯。初中先問。問因何生。因於向前九部經中不說性生。上說一切眾生有性。九部經中未曾說性。如其說有乖違聖教。云何不犯波羅夷罪。下佛答之。經雖不說。所言
【現代漢語翻譯】 現代漢語譯本 先前宣說『都無罪報，不應親近』。此第三（種邪見）結束。第四，『我法』以下，舉輕況重，成立先前（所說）有罪。『我佛法中清凈如是』，這是舉輕。乃至默然妄語，犯突吉羅罪（輕罪），也都不允許。所以說『我法清凈如是』。『況復』以下，以輕況重，成立重罪。第五，『是故』以下，總結勸誡防護。首先勸誡防護。『如是等法若不守』以下，呵斥人不防護。以上第一部分共有五句，說明其罪報。第二部分可以理解。第三段中，『若不持戒，云何見性』，正是說明諸罪能夠障礙解脫。『一切眾生』以下，說明離開罪才能得到解脫。『九部經』以下，解釋疑惑，顯明佛法。疑惑是什麼呢？以前的教導中沒有說有自性，為什麼說持戒能見自性呢？所以現在解釋說，九部經中沒有方等部（大乘經典），所以沒有說有自性。經典雖然沒有說，但道理上確實有自性，所以持戒才能見到。下面說明接受別人的辯論，匡正邪說，隱沒邪見。從『自下』開始，再次顯明向前（所說）『無犯』中的含義。有二個問答。前一個問答，再次顯明初段『正』中的含義。后一個問答，再次顯明初段『邪』中的含義。向前（所說）『正』中有什麼不明白的，而需要再次顯明呢？先前說有自性，當能得到菩提，不犯重罪，宣說有自性，不犯（重罪），需要解釋，所以現在重新討論。又，先前宣說不犯（重罪），沒有說明其犯（重罪）的情況，所以現在重新辨析。向前（所說）『邪』中有什麼不明白的，更需要再次顯明呢？先前說比丘少欲，住在空閑處，他人讚嘆，不犯（重罪），沒有說明犯（重罪）的含義，所以需要辨析它。前一個問答中，先說明不犯（重罪）。『若有不能作如是說』以下，說明其有犯（重罪）。不犯（重罪）有三種情況：一是說有（自性）不犯（重罪）；二是『譬如有人說大海』以下，說無（自性）不犯（重罪）；三是『有外道』以下，宣說非有非無不犯（重罪）。初中先提問。提問的原因是什麼呢？因為向前（所說）九部經中沒有說自性生，上面說一切眾生有自性，九部經中未曾說自性，如果說有（自性），就違背了聖教，怎麼不犯波羅夷罪（斷頭罪）呢？下面佛陀回答。經典雖然沒有說，所說（有自性）
【English Translation】 English version Previously declaring 'There is no retribution for any sin, one should not associate closely.' This concludes the third (wrong view). Fourth, 'My Dharma' below, uses a minor case to imply a major one, establishing that the previous (statement) is sinful. 'In my Buddha-Dharma, purity is such,' this is citing a minor case. Even silent falsehoods, committing a Dukkata offense (minor offense), are not permitted. Therefore, it is said, 'My Dharma is pure in this way.' 'Moreover' below, uses a minor case to imply a major one, establishing a major offense. Fifth, 'Therefore' below, concludes with exhortations for protection. First, exhorting protection. 'If such Dharmas are not guarded' below, scolds those who do not protect. The first part above has five sentences, explaining the retribution for the sin. The second part is understandable. In the third section, 'If one does not uphold the precepts, how can one see the nature?' This precisely explains that all sins can obstruct liberation. 'All sentient beings' below, explains that liberation is attained by being free from sin. 'The Nine Divisions of Scriptures' below, explains doubts and reveals the Dharma. What is the doubt? In previous teachings, it was not said that there is a self-nature. Why is it said that upholding the precepts can see the self-nature? Therefore, it is now explained that the Nine Divisions of Scriptures do not contain the Vaipulya (Mahayana scriptures), so they do not speak of self-nature. Although the scriptures do not speak of it, in principle, self-nature truly exists, so upholding the precepts can see it. Below, it explains accepting others' debates, correcting wrong views, and concealing evil. From 'From below' onwards, it again clarifies the meaning of 'no offense' stated earlier. There are two questions and answers. The first question and answer again clarifies the meaning of 'right' in the first section. The second question and answer again clarifies the meaning of 'wrong' in the first section. What is unclear in the 'right' stated earlier that needs to be clarified again? Previously, it was said that having self-nature will attain Bodhi, not committing a grave offense, declaring self-nature, not committing (a grave offense), needs explanation, so it is now discussed again. Also, previously declaring no offense (grave offense) did not explain the circumstances of committing (a grave offense), so it is now re-analyzed. What is unclear in the 'wrong' stated earlier that needs to be clarified again? Previously, it was said that a Bhikkhu with few desires, dwelling in a secluded place, praised by others, does not commit (a grave offense), but the meaning of committing (a grave offense) was not explained, so it needs to be analyzed. In the first question and answer, it first explains no offense (grave offense). 'If one cannot make such a statement' below, explains that one commits (a grave offense). There are three situations of no offense (grave offense): first, saying that there is (self-nature) is not an offense (grave offense); second, 'For example, if someone speaks of the great ocean' below, saying that there is no (self-nature) is not an offense (grave offense); third, 'There are heretics' below, declaring neither existence nor non-existence is not an offense (grave offense). In the first, it first asks a question. What is the reason for the question? Because previously (it was said that) the Nine Divisions of Scriptures do not speak of the arising of self-nature, and above it was said that all sentient beings have self-nature, but the Nine Divisions of Scriptures have never spoken of self-nature. If one says that there is (self-nature), it contradicts the holy teachings, how can one not commit a Parajika offense (capital offense)? Below, the Buddha answers. Although the scriptures do not speak of it, what is said (about self-nature)
當理。是故不犯。第二說無不犯文中先喻。次合。何以下釋。釋中初明二乘之人不知佛性。以是義故說無不犯。如是境下彰性唯是如來所知。釋顯二乘不知所以。若人不下明二乘人不聞秘藏故不知性。何等已下辯出秘藏。謂方等經。第三段中先明佛性非有非無。若有說下明其無犯。前中初言有諸外道或說斷常舉邪顯正。如來不下辯正異邪。不犯可知。上明不犯。下次論犯。于中有三。一就性明犯。二我已成下就菩提說犯。三以是義下因人不解妄取成犯。嘆法不思令人仰推舍犯成持。初中不能作如是說名為犯者。不說身中實有佛性。惑障不見乃云定無名犯重罪。第二段中若言我已成就菩提說因有果。何以故下釋成有義。以是緣下結成有義。此顯犯相。當知是下結明有犯。宣說因中已有方便菩提之果。所以成犯。何以故下釋成犯義。有性未修不得菩提舉是顯非。第三段中以是義故佛法甚深不可思者以人不解妄取成犯。故法甚深不可思議。下次顯上邪中之義。迦葉先請。有王問者假以言之。以上文中王嘆比丘比丘不受為不犯戒。故今此中還言王問。上說比丘少欲住空王嘆不受不名犯戒。云何許犯墮過人法。下佛為辯。于中初先正對前問明諸比丘為利詐善犯過人法。復有比丘為建立下簡真異偽明其不犯。犯中初明為利詐善欲令
【現代漢語翻譯】 現代漢語譯本 應當明白這個道理。因此，這不構成違犯（戒律）。第二部分講述『無不犯』的內容，先用比喻，然後結合（實際情況）。下面是解釋。在解釋中，首先說明二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）之人不瞭解佛性（Buddhadhātu），因為這個原因，才說『無不犯』。『如是境』以下，彰顯佛性唯有如來（Tathāgata）才能知曉。解釋顯明二乘之人不瞭解（佛性的）原因。『若人』以下，說明二乘之人沒有聽聞秘藏（guhya-āgama），所以不瞭解佛性。『何等』以下，辨別指出秘藏，指的是方等經（Vaipulya-sūtra）。 第三段中，首先說明佛性非有非無。『若有說』以下，說明其『無犯』。前面部分，首先說『有諸外道或說斷常』，這是爲了舉出邪見來顯明正見。『如來』以下，辨別正見與邪見的差異。『不犯』是可以理解的。上面說明『不犯』，下面討論『犯』。其中有三點：一、就佛性（svabhāva）說明『犯』；二、『我已成』以下，就菩提（bodhi，覺悟）說明『犯』；三、『以是義』以下，因為人不理解而妄自取用，構成『犯』。讚歎佛法不可思議，令人仰慕推崇，捨棄『犯』而成就『持』（戒）。 最初一點中，『不能作如是說名為犯者』，指的是不說自身中實有佛性，被迷惑和障礙所矇蔽而看不見，反而說一定沒有，這叫做犯下重罪。第二段中，如果說『我已成就菩提』，這是說因中已有果。『何以故』以下，解釋成就『有』的意義。『以是緣』以下，總結成就『有』的意義。這顯示了『犯』的相狀。『當知是』以下，總結說明『有犯』。宣說在因地修行中已經有了方便菩提之果，所以構成『犯』。『何以故』以下，解釋成就『犯』的意義。有佛性但未修行，不得菩提，舉出這一點是爲了顯示並非如此。第三段中，『以是義故佛法甚深不可思者』，因為人不理解而妄自取用，構成『犯』，所以佛法甚深不可思議。 下面顯示上面所說的邪見中的意義。迦葉（Kāśyapa）先前請問，『有王問者』，這是假借（國王的提問）來說明。在上面的經文中，國王讚歎比丘（bhikkhu），比丘不受（供養）不構成犯戒。所以現在這裡又說國王提問。上面說比丘少欲知足，安住于空閑之處，國王讚歎（比丘），（比丘）不受（供養）不名為犯戒，怎麼能允許（比丘）犯戒而墮入有過失之人的行列呢？下面佛陀（Buddha）為之辯解。其中首先正面回答前面的問題，說明諸位比丘爲了利益而虛假地裝作善良，犯下超過常人的過失。『復有比丘為建立』以下，區分真實和虛偽，說明其不構成犯戒。『犯』中，首先說明爲了利益而虛假地裝作善良，想要……
【English Translation】 English version One should understand this principle. Therefore, it does not constitute an offense (against the precepts). The second part discusses the content of 'no non-offense,' first using a metaphor, and then combining (with the actual situation). The following is an explanation. In the explanation, it is first stated that people of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not understand Buddha-nature (Buddhadhātu), and because of this reason, it is said 'no non-offense.' 'Such a state' below, highlights that Buddha-nature can only be known by the Tathāgata. The explanation clarifies the reason why people of the Two Vehicles do not understand (Buddha-nature). 'If a person' below, explains that people of the Two Vehicles have not heard the secret teachings (guhya-āgama), so they do not understand Buddha-nature. 'What' below, distinguishes and points out the secret teachings, referring to the Vaipulya-sūtra. In the third paragraph, it is first stated that Buddha-nature is neither existent nor non-existent. 'If one says' below, it explains its 'no offense.' In the previous part, it first says 'there are various heretics who say permanence or annihilation,' which is to raise up wrong views to highlight right views. 'The Tathāgata' below, distinguishes the differences between right views and wrong views. 'No offense' is understandable. The above explains 'no offense,' and the following discusses 'offense.' There are three points: first, explaining 'offense' in terms of Buddha-nature (svabhāva); second, 'I have already achieved' below, explaining 'offense' in terms of bodhi (enlightenment); third, 'because of this reason' below, because people do not understand and arbitrarily take, it constitutes an 'offense.' Praising the Dharma as inconceivable, causing people to admire and revere, abandoning 'offense' and achieving 'observance' (of the precepts). In the first point, 'not being able to say it like this is called an offender,' refers to not saying that there is truly Buddha-nature within oneself, being obscured and hindered by delusion and not seeing it, but instead saying that there is definitely none, this is called committing a serious offense. In the second paragraph, if one says 'I have already achieved bodhi,' this is saying that there is already a result in the cause. 'Why' below, explains the meaning of achieving 'existence.' 'Because of this reason' below, summarizes the meaning of achieving 'existence.' This shows the appearance of 'offense.' 'Know that' below, summarizes and explains 'existence of offense.' Proclaiming that in the practice of the causal stage, there is already the result of expedient bodhi, so it constitutes an 'offense.' 'Why' below, explains the meaning of achieving 'offense.' Having Buddha-nature but not practicing, one cannot attain bodhi, raising this point is to show that it is not so. In the third paragraph, 'because of this reason, the Buddha-dharma is so profound that it cannot be conceived,' because people do not understand and arbitrarily take, it constitutes an 'offense,' so the Buddha-dharma is so profound that it cannot be conceived. The following shows the meaning in the wrong views mentioned above. Kāśyapa previously asked, 'there is a king who asks,' this is to explain by borrowing (the king's question). In the above sutra text, the king praised the bhikkhu, and the bhikkhu not accepting (the offering) does not constitute an offense. So now here it is said again that the king asked. The above says that the bhikkhu is content with little desire and dwells in a secluded place, the king praises (the bhikkhu), (the bhikkhu) not accepting (the offering) is not called an offense, how can it be allowed (for the bhikkhu) to commit an offense and fall into the ranks of those with faults? Below, the Buddha explains it. Among them, first directly answering the previous question, explaining that the bhikkhus falsely pretend to be virtuous for the sake of benefit, committing faults that exceed ordinary people. 'Again, there are bhikkhus who establish' below, distinguishing the true from the false, explaining that it does not constitute an offense. In 'offense,' it first explains that for the sake of benefit, one falsely pretends to be virtuous, wanting to...
他人知己乞士。如是比丘多愚癡下為利詐善欲令他人知己是聖。下結為犯。明不犯中初為通教法現聖無犯。復言我今亦有性下為通證法說己身中有性不犯。作是下結。初中五句。一為建正法住空寂處欲令他人謂己是聖。二令他敬信。三因他敬信悉來附己。四因來附己令起行以通正法。五光揚下因他附己化令生解以通正法。謂令眾生解佛所說輕重之義。第二段中句別有三。一為教他故說己身中有性得果。我今身中亦有佛性明現有因。有經名下明當得果。我成佛道得菩提果。盡煩惱結得涅槃果。二廣為下說他有性。三我與汝下明己及他以有性故當具佛因成就佛果。我之與汝俱當安住如來道地明具佛因。所謂住於十地之道。成下得果。于中初明成菩提果。無量下得涅槃果。作是說下總結無犯。自下第四重顯向前有犯中義。于中初言犯突吉羅忉利天上八百萬歲墮地獄中況偷蘭遮。翻上邪中說突吉羅八百萬歲墮在地獄如來怖人。故今明其實墮不虛。舉輕況重。故言何況故犯偷蘭。此中重罪通名偷蘭。不唯方便。此大乘下翻上邪中五篇諸罪非是佛制。明一切罪皆是佛制。先制盜戒。次制殺戒飲酒妄語。後製邪淫。以制淫中問答重顯。故回在後。就制盜中句別有三。一總舉偷蘭勸人莫親。二何等下三番別顯。三如是比丘名無根下總呵
顯過。制殺等中文相可知。下制淫戒。即是翻上行淫非過明是過矣。初先正制。迦葉白下問答重顯。先問后答。答中初先正答前問明夢不犯。下乘教之。句別有五。一教於淫慾當生穢想。二教於女人莫生愛想。三夢行淫己教生悔意。四教比丘生厭食想。食是淫因故教厭之。五若生淫心教疾舍離。如是下結。下明受人。
第十對中先辯邪正。后論受人。外法名邪。內法稱正。邪中有四。一說外道苦行邪法以為正道。二說如來聽度惡人及無根等。三說如來聽畜種種不凈之物。于中初先辯其所聽。除是已下就所不聽明邪異正。四言如來說草木等皆有壽命如是四種名魔所說。下辯正中但翻三句。第二一句略而不翻。我亦不聽常翹一腳乃至害生方道咒術翻前第一。軻具已下翻上第三及翻第四。于中初先呵邪顯正。我唯聽下辯正異邪。我唯聽食五種味等正翻第三。我說四大無壽命者正翻第四。若有下結。上來十對廣辯邪正魔說佛說差別。已下總以結之。迦葉白下是第三段因迦葉領如來述贊。長壽至此合為第一明其隨緣造修之行。自下第二明其舍相入證之行。證中初先正明證行。眾生薄福不見已下明證所依。與上相似。正明證中差別有三。初四諦一章辯相趣實。四倒一章辯邪歸正。二十五有有我不下舍相入證。初明四諦即是答
上云何諸調心喜說諦。今此辯明無作四諦。暢佛化意名心喜說。辯諦何為。諦是法相。如來藏性是其諦實。欲令眾生尋相趣實故須說諦。四諦之義如別章釋。于中如來初廣辯諦。后迦葉領解初中先別。后總結之。別中苦集滅道為四。就明苦中文別有二。一辯相異實。二若人下明實異相。就初段中。前言苦者不名聖諦正明異實。今此宣說諸佛法身如來藏性以為苦實。苦相非實故苦非諦。何以下釋。初先徴問。我以何故言苦非諦。若言已下非邪顯正。若當苦事是苦聖諦。牛等有苦應有聖諦。問曰。此等豈無聖諦。釋言。此等體實即是。于其情分所覺不真故得言非。如下文說有苦有諦有實。苦尚非諦焉得為實。就下辯實異相之中。約就愚智顯法是非。義要有二。一約愚辯非。二約智明是。文有三對。一明愚智迷悟得失。二彰其損益。三雙結非是。就初對中先迷后悟。迷中有二。一正明其迷。二明迷有失。迷中若人不知如來甚深境界迷如來藏佛性境界。不知如來微密法身謂是食身非是法身迷佛法身。不知如來道德威力迷佛報身。亦可前句迷於佛心。后迷佛德。問曰。如來法身道德非是苦法。云何迷此名迷苦諦。釋言。此等雖非苦相而是苦實。故迷此等名迷苦諦。是義云何。苦之實性是如來藏。如來藏者乃是一切凡佛之體。據佛
【現代漢語翻譯】 現代漢語譯本 上云何諸調心喜說諦（如何才能使調伏內心的人喜悅地講述真諦）。現在這裡辨明無作四諦（不造作的四聖諦）。宣揚佛陀教化的本意，稱為心喜說。辨明真諦是爲了什麼？真諦是法的表相。如來藏性才是真諦的真實。想要讓眾生通過表相去追求真實，所以必須講述真諦。四諦的意義在別的章節有解釋。其中如來最初廣泛地辨明真諦，之後迦葉領悟理解，先分別說明，后總結。分別說明中，苦、集、滅、道為四諦。在闡明苦諦中，文義上有兩種區別。一是辨別表相和實體的不同，二是『若人』以下說明實體與表相的差異。在第一段中，前面說『苦者不名聖諦』，正是說明表相與實體的不同。現在這裡宣說諸佛法身如來藏性，作為苦諦的真實。苦的表相不是真實，所以苦不是真諦。為什麼呢？下面解釋。首先提出疑問：我因為什麼說苦不是真諦？『若言』以下，非是否定邪見，彰顯正見。如果苦的事情是苦聖諦，那麼牛等有苦，就應該有聖諦。問：這些眾生難道沒有聖諦嗎？解釋說：這些眾生的本體實際上就是聖諦。但是它們的情感所覺察到的不真實，所以才說它們沒有聖諦。如下文所說，有苦、有諦、有實。苦尚且不是真諦，怎麼能說是真實呢？在下面辨別實體與表相的差異中，通過愚人和智者來闡明法的是非。意義主要有兩個：一是通過愚人來辨別錯誤，二是通過智者來闡明正確。文義上有三對：一是說明愚人和智者的迷惑和覺悟、得與失，二是彰顯其損害和利益，三是總結錯誤和正確。在第一對中，先說迷惑，后說覺悟。迷惑中有兩種：一是正面說明其迷惑，二是說明迷惑帶來的損失。迷惑中，如果有人不知道如來甚深境界，迷惑于如來藏佛性境界；不知道如來微密法身，認為是食物所滋養的身體，而不是法身，迷惑于佛的法身；不知道如來的道德威力，迷惑于佛的報身。也可以說，前一句迷惑于佛的心，后一句迷惑于佛的德。問：如來的法身、道德不是苦法，為什麼迷惑這些就叫做迷惑苦諦呢？解釋說：這些雖然不是苦的表相，但是是苦的實體。所以迷惑這些就叫做迷惑苦諦。這是什麼意思呢？苦的真實本性就是如來藏。如來藏是一切凡人和佛的本體。根據佛
【English Translation】 English version How can those who tame their minds joyfully speak of the Truth? Now, this clarifies the uncreated Four Noble Truths. To proclaim the Buddha's intention is called 'joyful speaking of the mind'. Why clarify the Truth? Truth is the appearance of the Dharma. The Tathagatagarbha-nature (Tathagatagarbha: the womb of the Buddha, the potential for Buddhahood within all beings) is its true reality. Wishing to lead beings from appearance to reality, it is necessary to speak of the Truth. The meaning of the Four Noble Truths is explained in separate chapters. Among them, the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) initially extensively clarifies the Truth, and later Kashyapa (Kashyapa: one of the principal disciples of the Buddha) comprehends and understands, first distinguishing and then summarizing. In the distinction, suffering (苦, duhkha), origination (集, samudaya), cessation (滅, nirodha), and path (道, marga) are the Four Noble Truths. In clarifying the Truth of Suffering, there are two distinctions in the text. First, it distinguishes between the difference in appearance and reality; second, from 'If a person...' onwards, it clarifies the difference between reality and appearance. In the first section, the previous statement 'Suffering is not called a Noble Truth' directly clarifies the difference between appearance and reality. Now, this proclaims the Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate nature of reality) of all Buddhas, the Tathagatagarbha-nature, as the reality of suffering. The appearance of suffering is not real, therefore suffering is not the Truth. Why? The following explains. First, a question is raised: For what reason do I say that suffering is not the Truth? From 'If it is said...' onwards, it negates wrong views and reveals right views. If the matter of suffering is the Noble Truth of Suffering, then cows and others who experience suffering should have the Noble Truth. Question: Do these beings not have the Noble Truth? Explanation: The essence of these beings is in reality the Noble Truth. However, their emotional perception is not true, therefore it can be said that they do not have it. As the following text says, there is suffering, there is Truth, there is reality. Suffering is not yet the Truth, how can it be said to be reality? In the following distinction between the difference in reality and appearance, the right and wrong of the Dharma are clarified through fools and the wise. There are mainly two meanings: first, to distinguish error through fools; second, to clarify correctness through the wise. There are three pairs in the text: first, to explain the delusion and enlightenment, gain and loss of fools and the wise; second, to highlight their harm and benefit; third, to summarize wrong and right. In the first pair, delusion is mentioned first, followed by enlightenment. There are two types of delusion: first, to directly explain their delusion; second, to explain the losses caused by delusion. In delusion, if a person does not know the profound realm of the Tathagata, is deluded about the Tathagatagarbha-Buddha-nature realm; does not know the subtle and secret Dharmakaya of the Tathagata, thinks it is a body nourished by food, not the Dharmakaya, is deluded about the Buddha's Dharmakaya; does not know the moral power and might of the Tathagata, is deluded about the Sambhogakaya (Sambhogakaya: the enjoyment body of the Buddha) of the Buddha. It can also be said that the previous sentence is deluded about the Buddha's mind, and the latter sentence is deluded about the Buddha's virtue. Question: The Dharmakaya and virtue of the Tathagata are not the Dharma of suffering, why is being deluded about these called being deluded about the Truth of Suffering? Explanation: Although these are not the appearance of suffering, they are the reality of suffering. Therefore, being deluded about these is called being deluded about the Truth of Suffering. What does this mean? The true nature of suffering is the Tathagatagarbha. The Tathagatagarbha is the essence of all ordinary beings and Buddhas. According to the Buddha
以望本來常凈。藏外無一生死可得。故如來藏即是佛身即是佛德。就凡以論。彼如來藏為妄所覆。所覆之藏與后顯時法身為本。說為佛因。說為佛性。如此佛性與彼實諦及佛法身無二無別。故下文言有苦有諦有實乃至有道有諦有實。是實諦者即是如來。佛性虛空以無別故。今說佛身及佛諸德以為苦實。迷此苦實名迷苦諦。余諦亦爾。下明迷失。是名為苦總明迷失。迷真生苦故名為苦。何以下釋。以不知故法見非法非法見法明有苦因。不知猶是迷之別稱。迷佛法身謂是食身非是法身。是故名為法見非法。生死虛無是其非法。妄取為有故言見法。當知是下明有苦果。必墮惡道是三塗果。輪轉生死是人天果。此前一對總報因果。增長諸結復明苦因。多受苦惱復明苦果。此後一對別報因果。亦可前對是分段果后是變易。悟中初先正明其悟。后明悟得。悟中若知如來常住無有變易是其眼見。或聞常住二字音聲是其聞見。常是法常。住是報常。就明得中初先正辯。我于本下引己為證。前中初言若一經耳即生天上離三塗苦。后解脫下離人天苦。后解脫時乃能證知如來常住從始趣終。既證已下據終尋始。引己證中。我于本際以不知故輪轉生死反舉迷失。始於今下翻之顯得。文少不足。若具應言始於今日乃得真智以真智故出離生死。上明
迷悟。下明損益。若如是知真是修苦多所利益明前悟益。見苦實性名真修苦。若不知下彰前迷損。第三結中先結悟是。后結迷非。次明集諦。先舉。下釋。釋中還約愚智顯之。文有三對。一明愚智迷悟得失。二明損益。三結是非。就初對中先迷后悟。迷中初言于真法中不生真智明迷集諦。如來藏性是其真法。無心悟解名不生智。受不凈下明迷有失。于中初至不知法性明有集因。受不凈物所謂奴婢明其無行。能以非法言是法下彰其無解。能以非法言是法等不解行法。以是因緣不知法性不識理法。以不知下明有集果。先明受苦。不得已下彰其失樂。不得生天失世間樂。及正解脫失出世樂。悟中初言若有深知明知集諦。知集實性故曰深知。不壞已下明悟有得。不壞正法明無集因。以是因下明無集果。得生天上無三塗果。及正解脫無人天果。第二對中但明迷損。略無悟益。若有不知苦集諦處而言正法無有常等牒舉前迷名如來藏為苦集處。以是緣下正明其損。第三結中先結悟是。后結迷非。次明滅諦。于中有四。一舉滅法。二就人辯修。三結前法。四結前修。初段可知。第二修中迷悟並明。文有兩對。一明愚智迷悟得失。二明損益。就初對中先迷后悟。迷中若有修習空法正明其迷。名不善下彰其迷失。是為不善總明迷失。取空違
實故名不善。何以下釋。滅一切法違佛真德。說滅唯是結盡無為。謗無真德故滅一切。壞如來藏違佛真性。說滅唯空而無真實。以是義故壞如來藏。作是修下牒以結過。次明其悟。于中初先教其趣入令其悟解。若發已下明悟有得。前中初言修苦滅者逆于外道辯正異邪。知滅體性是如來藏。不同外道一向取空。故名為逆。若言修下破邪顯正。初舉外道邪修類破。若有說下以理正教。藏體不空是以言有。有相如何。如經中說。一苦滅諦是如來藏。如來藏者是真識心。是真心中具有一切恒沙佛法。所謂智慧三昧神通解脫等法。如妄心中具有恒沙諸煩惱法。是心與法同一體性。不離不異。如來藏中具有是義。故名為有。藏體雖有而為惑隱不可得見。斷煩惱已定必得之。故知是有。如人迷解正方可見。故得名有。下明悟得。所謂若發知藏之心下極一念。藉此因緣生死妄法不能為障。佛性真法證知無礙。名于諸法悉得自在。第二對中先損后益。損中若修如來密藏無我空寂牒舉前迷。取彼空理為如來藏名修密藏無我空也。于無量世在生死中流轉受苦正明有損。取空謗實故在生死名受諸苦。益中若有不作如是牒舉前悟。反空求實名不如是。有惱疾除正明有益。何以下釋。以知藏故達妄本無故疾滅惱。上來第二廣辨其修。是名滅諦是第三
【現代漢語翻譯】 現代漢語譯本 『實故名不善』（因為這種見解實際上是不正確的，所以稱之為不善）。『何以下釋』（為什麼這樣解釋呢）？ 『滅一切法違佛真德』（因為他們認為一切法都應該滅盡，這違背了佛陀的真實功德）。他們『說滅唯是結盡無為』（說涅槃僅僅是煩惱的止息，是一種虛無的狀態）。因為『謗無真德故滅一切』（他們誹謗佛陀沒有真實的功德，所以主張滅盡一切法）。 『壞如來藏違佛真性』（這種觀點破壞了如來藏，違背了佛陀的真實本性）。他們『說滅唯空而無真實』（說涅槃僅僅是空無，沒有任何真實的存在）。『以是義故壞如來藏』（因為這個原因，他們破壞了如來藏）。 『作是修下牒以結過』（以上這些錯誤的修行方式，總結了他們的過失）。『次明其悟』（接下來闡明正確的覺悟）。『于中初先教其趣入令其悟解』（首先教導他們如何進入正確的修行道路，從而獲得覺悟）。『若發已下明悟有得』（如果能夠發起正確的覺悟，就能有所得）。 『前中初言修苦滅者逆于外道辯正異邪』（在前面的內容中，首先提到『修苦滅』，這是爲了區別于外道，辨明什麼是正道，什麼是邪道）。『知滅體性是如來藏』（認識到涅槃的本體就是如來藏）。『不同外道一向取空』（這與外道一味追求空無不同）。『故名為逆』（所以稱之為『逆』，即逆于外道）。 『若言修下破邪顯正』（接下來破斥邪見，顯明正道）。『初舉外道邪修類破』（首先列舉外道的錯誤修行方式進行破斥）。『若有說下以理正教』（如果有人這樣說，就用正理來教導他們）。『藏體不空是以言有』（如來藏的本體不是空無的，所以說『有』）。『有相如何』（『有』的相狀是怎樣的呢）？ 『如經中說。一苦滅諦是如來藏』（正如經典中所說，第一義諦，也就是苦滅諦，就是如來藏）。『如來藏者是真識心』（如來藏就是真實的識心）。『是真心中具有一切恒沙佛法』（在這個真實的識心中，具有一切如恒河沙數般眾多的佛法）。『所謂智慧三昧神通解脫等法』（例如智慧、三昧、神通、解脫等等）。『如妄心中具有恒沙諸煩惱法』（就像在虛妄的心中，具有如恒河沙數般眾多的煩惱）。『是心與法同一體性。不離不異』（這個心和法，具有相同的體性，不相分離，也不互相差異）。『如來藏中具有是義』（如來藏中就具有這樣的含義）。『故名為有』（所以稱之為『有』）。 『藏體雖有而為惑隱不可得見』（如來藏的本體雖然存在，但是被煩惱所遮蔽，所以無法看見）。『斷煩惱已定必得之』（斷除煩惱之後，必定能夠證得）。『故知是有』（所以知道如來藏是存在的）。『如人迷解正方可見』（就像人迷路之後，解開迷惑才能看見正確的方向）。『故得名有』（所以稱之為『有』）。 『下明悟得』（下面闡明覺悟的獲得）。『所謂若發知藏之心下極一念』（也就是說，如果能夠發起認識如來藏的心，哪怕只是一念）。『藉此因緣生死妄法不能為障』（憑藉這個因緣，生死的虛妄之法就不能成為障礙）。『佛性真法證知無礙』（佛性的真實之法就能證知，沒有任何障礙）。『名于諸法悉得自在』（就叫做對於一切法都獲得了自在）。 『第二對中先損后益』（在第二部分中，先說損失，后說利益）。『損中若修如來密藏無我空寂牒舉前迷』（在損失方面，如果修行如來密藏，認為它是無我、空寂的，這是重複之前的迷惑）。『取彼空理為如來藏名修密藏無我空也』（把那種空無的道理當作如來藏，就叫做修行密藏，認為它是無我、空寂的）。『于無量世在生死中流轉受苦正明有損』（在無量世中，在生死輪迴中流轉，遭受痛苦，這正是說明有損失）。『取空謗實故在生死名受諸苦』（因為執著于空無，誹謗真實，所以在生死中輪迴，遭受各種痛苦）。 『益中若有不作如是牒舉前悟』（在利益方面，如果有人不這樣做，這是重複之前的覺悟）。『反空求實名不如是』（捨棄空無，追求真實，就叫做『不如是』）。『有惱疾除正明有益』（煩惱迅速消除，這正是說明有利益）。『何以下釋』（為什麼這樣解釋呢）？『以知藏故達妄本無故疾滅惱』（因為認識瞭如來藏，明白了虛妄的本質是空無的，所以煩惱能夠迅速滅除）。『上來第二廣辨其修』（以上是第二部分，詳細辨析了正確的修行）。『是名滅諦是第三』（這就是滅諦，是第三個真諦）。
【English Translation】 English version 'Because this is not good' (shí gù míng bù shàn) [Because this view is actually incorrect, it is called not good]. 'What follows explains why?' (hé yǐ xià shì). 'Extinguishing all dharmas violates the Buddha's true virtues' (miè yī qiè fǎ wéi fó zhēn dé) [Because they believe that all dharmas should be extinguished, this violates the Buddha's true virtues]. They 'say extinction is only the cessation of fetters, non-action' (shuō miè wéi shì jié jìn wú wéi) [say that Nirvana is merely the cessation of afflictions, a state of nothingness]. Because 'slandering the absence of true virtues, they extinguish everything' (bàng wú zhēn dé gù miè yī qiè) [they slander the Buddha as having no true virtues, so they advocate extinguishing all dharmas]. 'Destroying the Tathagatagarbha violates the Buddha's true nature' (huài rú lái zàng wéi fó zhēn xìng) [This view destroys the Tathagatagarbha (rú lái zàng), violating the Buddha's true nature]. They 'say extinction is only emptiness without reality' (shuō miè wéi kōng ér wú zhēn shí) [say that Nirvana is merely emptiness, without any real existence]. 'For this reason, they destroy the Tathagatagarbha' (yǐ shì yì gù huài rú lái zàng) [For this reason, they destroy the Tathagatagarbha]. 'Making this cultivation, they summarize the faults' (zuò shì xiū xià dié yǐ jié guò) [These incorrect practices summarize their faults]. 'Next, clarify their enlightenment' (cì míng qí wù) [Next, clarify the correct enlightenment]. 'First, teach them to enter and understand' (yú zhōng chū xiān jiào qí qù rù lìng qí wù jiě) [First, teach them how to enter the correct path of practice, so as to gain enlightenment]. 'If they develop, it clarifies that enlightenment is attainable' (ruò fā yǐ xià míng wù yǒu dé) [If they can develop the correct enlightenment, they can gain something]. 'In the beginning, saying 'cultivating the extinction of suffering' goes against the external paths, distinguishing the correct from the heretical' (qián zhōng chū yán xiū kǔ miè zhě nì yú wài dào biàn zhèng yì xié) [In the preceding content, first mentioning 'cultivating the extinction of suffering' is to distinguish it from external paths, clarifying what is the correct path and what is the heretical path]. 'Knowing the nature of extinction is the Tathagatagarbha' (zhī miè tǐ xìng shì rú lái zàng) [Recognizing that the nature of Nirvana is the Tathagatagarbha]. 'Different from the external paths, which always grasp emptiness' (bù tóng wài dào yī xiàng qǔ kōng) [This is different from the external paths, which always pursue emptiness]. 'Therefore, it is called 'reversal'' (gù míng wéi nì) [Therefore, it is called 'reversal,' that is, reversing the external paths]. 'If it is said to cultivate, it refutes the heretical and reveals the correct' (ruò yán xiū xià pò xié xiǎn zhèng) [Next, refute the heretical views and reveal the correct path]. 'First, cite the types of heretical cultivation of external paths to refute' (chū jǔ wài dào xié xiū lèi pò) [First, list the incorrect practices of external paths for refutation]. 'If someone says, use reason to teach correctly' (ruò yǒu shuō xià yǐ lǐ zhèng jiào) [If someone says this, use correct reasoning to teach them]. 'The nature of the store is not empty, therefore it is said to exist' (cáng tǐ bù kōng shì yǐ yán yǒu) [The nature of the Tathagatagarbha is not empty, so it is said to 'exist']. 'What is the appearance of existence?' (yǒu xiàng rú hé). 'As the sutra says, the first noble truth of the extinction of suffering is the Tathagatagarbha' (rú jīng zhōng shuō. yī kǔ miè dì shì rú lái zàng) [As the sutra says, the first noble truth, that is, the extinction of suffering, is the Tathagatagarbha]. 'The Tathagatagarbha is the true consciousness-mind' (rú lái zàng zhě shì zhēn shí xīn) [The Tathagatagarbha is the true consciousness-mind]. 'In this true mind, there are all the Buddha-dharmas like the sands of the Ganges' (shì zhēn xīn zhōng jù yǒu yī qiè héng shā fó fǎ) [In this true mind, there are all the Buddha-dharmas as numerous as the sands of the Ganges]. 'Such as wisdom, samadhi, supernatural powers, liberation, etc.' (suǒ wèi zhì huì sān mèi shén tōng jiě tuō děng fǎ) [Such as wisdom, samadhi (sān mèi), supernatural powers, liberation, etc.]. 'Just as in the deluded mind, there are all the afflictions like the sands of the Ganges' (rú wàng xīn zhōng jù yǒu héng shā zhū fán nǎo fǎ) [Just as in the deluded mind, there are all the afflictions as numerous as the sands of the Ganges]. 'This mind and dharma have the same nature, not separate, not different' (shì xīn yǔ fǎ tóng yī tǐ xìng. bù lí bù yì) [This mind and dharma have the same nature, not separate, not different]. 'The Tathagatagarbha has this meaning' (rú lái zàng zhōng jù yǒu shì yì) [The Tathagatagarbha has this meaning]. 'Therefore, it is called 'existence'' (gù míng wéi yǒu) [Therefore, it is called 'existence']. 'Although the nature of the store exists, it is hidden by delusion and cannot be seen' (cáng tǐ suī yǒu ér wéi huò yǐn bù kě dé jiàn) [Although the nature of the Tathagatagarbha exists, it is obscured by afflictions and cannot be seen]. 'After cutting off afflictions, it will surely be attained' (duàn fán nǎo yǐ dìng bì dé zhī) [After cutting off afflictions, it will surely be attained]. 'Therefore, it is known to exist' (gù zhī shì yǒu) [Therefore, it is known to exist]. 'Like a person who is lost, only by resolving the confusion can the correct direction be seen' (rú rén mí jiě zhèng fāng kě jiàn) [Like a person who is lost, only by resolving the confusion can the correct direction be seen]. 'Therefore, it is called 'existence'' (gù dé míng yǒu) [Therefore, it is called 'existence']. 'Below clarifies the attainment of enlightenment' (xià míng wù dé) [Below clarifies the attainment of enlightenment]. 'That is, if one develops the mind of knowing the store, even for a single thought' (suǒ wèi ruò fā zhī cáng zhī xīn xià jí yī niàn) [That is, if one can develop the mind of recognizing the Tathagatagarbha, even for a single thought]. 'By this cause and condition, the deluded dharmas of birth and death cannot be an obstacle' (jí cǐ yīn yuán shēng sǐ wàng fǎ bù néng wéi zhàng) [By this cause and condition, the deluded dharmas of birth and death cannot be an obstacle]. 'The true dharma of Buddha-nature can be realized without hindrance' (fó xìng zhēn fǎ zhèng zhī wú ài) [The true dharma of Buddha-nature can be realized without hindrance]. 'It is called being free in all dharmas' (míng yú zhū fǎ xī dé zì zài) [It is called being free in all dharmas]. 'In the second pair, first loss, then benefit' (dì èr duì zhōng xiān sǔn hòu yì) [In the second part, first discuss the loss, then the benefit]. 'In the loss, if one cultivates the secret store of the Tathagata as non-self, empty, and quiescent, it repeats the previous delusion' (sǔn zhōng ruò xiū rú lái mì zàng wú wǒ kōng jì dié jǔ qián mí) [In terms of loss, if one cultivates the secret store of the Tathagata (rú lái) , thinking it is non-self, empty, and quiescent, it repeats the previous delusion]. 'Taking that empty principle as the Tathagatagarbha is called cultivating the secret store as non-self and empty' (qǔ bǐ kōng lǐ wéi rú lái zàng míng xiū mì zàng wú wǒ kōng yě) [Taking that empty principle as the Tathagatagarbha is called cultivating the secret store, thinking it is non-self, empty, and quiescent]. 'Revolving in birth and death for countless eons, suffering, clearly shows the loss' (yú wú liàng shì zài shēng sǐ zhōng liú zhuǎn shòu kǔ zhèng míng yǒu sǔn) [Revolving in birth and death for countless eons, suffering, clearly shows the loss]. 'Clinging to emptiness and slandering reality, therefore being in birth and death is called suffering' (qǔ kōng bàng shí gù zài shēng sǐ míng shòu zhū kǔ) [Clinging to emptiness and slandering reality, therefore being in birth and death is called suffering]. 'In the benefit, if someone does not do this, it repeats the previous enlightenment' (yì zhōng ruò yǒu bù zuò rú shì dié jǔ qián wù) [In terms of benefit, if someone does not do this, it repeats the previous enlightenment]. 'Abandoning emptiness and seeking reality is called 'not like this'' (fǎn kōng qiú shí míng bù rú shì) [Abandoning emptiness and seeking reality is called 'not like this']. 'Afflictions are quickly eliminated, clearly showing the benefit' (yǒu nǎo jí chú zhèng míng yǒu yì) [Afflictions are quickly eliminated, clearly showing the benefit]. 'What follows explains why?' (hé yǐ xià shì) [Why is this explained]? 'Because knowing the store, understanding the original non-existence of delusion, afflictions are quickly extinguished' (yǐ zhī cáng gù dá wàng běn wú gù jí miè nǎo) [Because knowing the Tathagatagarbha, understanding the original non-existence of delusion, afflictions are quickly extinguished]. 'Above is the second part, extensively analyzing the correct cultivation' (shàng lái dì èr guǎng biàn qí xiū) [Above is the second part, extensively analyzing the correct cultivation]. 'This is called the truth of extinction, the third' (shì míng miè dì shì dì sān) [This is called the truth of extinction, the third noble truth].
段結明前法。若能已下是第四段結明前修。若能如是是我弟子結明悟是。若有不下結上迷非。
道中亦四。一明道法。二就人辨修。三結前法。四結前修。初中道者總以標舉。謂佛法僧及正解脫指其道體。于中別分如來法僧是其道緣。及正解脫正是道體。此乃是其有為解脫。第二修中迷悟並論。先迷后悟。迷中初先正明其迷。以此因下明迷有失。前中初言有諸眾生顛倒心言無佛法等明其所謗。生死流下彰其所立。宣說一切唯是生死猶如幻化。修集是見結明其迷。迷失可知。悟中若能發心見等。正明其悟。乘此以下明悟有得。于中先辨。何以故下引己為證彰悟有益。于中初先徴前起后。何故見常使于果報隨意而得。我于往昔以四倒等舉損顯益。今已滅下正明有益。是名道諦是第二段結明前法。若有人下是第四段結明前修。先結迷非。后結悟是。唯應結道。據后攝前是故乘言真見修習四聖諦法。是名總結。領解可知。自下第二辯邪歸正。此即答上正善具成宣說四倒。欲令眾生舍邪歸正。是以論之。文中初辯。后迦葉領。辯中初言謂四倒者總以標舉。實有八倒。何以言四。為四對故。下廣辯之。初先明其苦樂二倒。先明樂倒。次明苦倒。后總結之。是中樂倒少異余處。余處直說生死之苦以之為樂名為樂倒。此中宣說迷
【現代漢語翻譯】 現代漢語譯本： 段落結尾闡明前述方法。『若能』以下是第四段，總結並闡明之前的修行。『若能如是是我弟子』總結說明已經領悟。『若有』以下總結前述的迷惑，否定錯誤。
『道』中也分四部分。一、闡明『道』的法則。二、就人來辨別修行。三、總結前述法則。四、總結前述修行。首先，『道者』總括性地標舉，即佛、法、僧（Buddha, Dharma, Sangha）以及真正的解脫，指明『道』的本體。其中，分別而言，如來（Tathagata）、法、僧是『道』的助緣，而真正的解脫正是『道』的本體。這指的是有為的解脫。第二，修行中，迷惑與覺悟並論，先迷惑後覺悟。迷惑中，首先明確闡述迷惑。以『以此因』下文闡明迷惑帶來的過失。前文中，首先說『有諸眾生顛倒心』，說明他們誹謗沒有佛法等。『生死流』下文彰顯他們所建立的，宣說一切唯有生死，猶如幻化。『修集是見』總結說明他們的迷惑。迷惑之處顯而易見。覺悟中，『若能發心見等』，明確闡述覺悟。『乘此』以下闡明覺悟帶來的收穫。其中，首先進行辨析。『何以故』下文引用自身作為例證，彰顯覺悟帶來的益處。其中，首先提出疑問，然後引出下文。『何故見常使于果報隨意而得』，我過去因為四種顛倒等，舉出損害來彰顯益處。『今已滅』下文明確闡述益處。『是名道諦』是第二段，總結並闡明前述法則。『若有人』以下是第四段，總結並闡明前述修行。先總結迷惑的錯誤，后總結覺悟的正確。只應該總結『道』，根據後文統攝前文，因此用『乘言真見修習四聖諦法』，這是總結。領會理解即可。從下文開始，第二部分辨別邪惡，歸於正道。這正是回答上文『正善具成宣說四倒』，想要讓眾生捨棄邪惡，歸於正道，因此進行論述。文中，先辨別，后迦葉（Kasyapa）領會。辨別中，首先說『謂四倒者』，總括性地標舉。實際上有八種顛倒，為什麼說四種？因為是四種對立的緣故。下文廣泛地辨別。首先闡明苦樂二倒，先闡明樂倒，其次闡明苦倒，最後進行總結。其中，樂倒稍微不同於其他地方。其他地方直接說生死的痛苦，以之為快樂，稱為樂倒。這裡宣說迷惑
【English Translation】 English version: The end of the section clarifies the preceding methods. 'If able' below is the fourth section, summarizing and clarifying the previous practice. 'If able to be like this, they are my disciples' concludes by stating that they have realized. 'If there are' below summarizes the previous confusion, negating the errors.
In the 'Path' there are also four parts. First, clarifying the laws of the 'Path'. Second, distinguishing practice based on people. Third, summarizing the preceding laws. Fourth, summarizing the preceding practice. First, 'Those who follow the Path' generally point out, namely the Buddha, Dharma, and Sangha, as well as true liberation, indicating the essence of the 'Path'. Among them, separately speaking, the Tathagata, Dharma, and Sangha are the supporting conditions of the 'Path', while true liberation is precisely the essence of the 'Path'. This refers to conditioned liberation. Second, in practice, confusion and enlightenment are discussed together, first confusion then enlightenment. In confusion, first clearly explain the confusion. With 'Because of this cause' below, explain the faults brought about by confusion. In the previous text, first saying 'There are sentient beings with inverted minds', it explains that they slander that there is no Buddha-dharma, etc. 'The stream of birth and death' below manifests what they establish, proclaiming that everything is only birth and death, like illusions. 'Cultivating and gathering these views' concludes by explaining their confusion. The place of confusion is obvious. In enlightenment, 'If able to generate the mind to see, etc.', clearly explain enlightenment. 'Riding on this' below explains the gains brought about by enlightenment. Among them, first analyze. 'Why' below cites oneself as an example, highlighting the benefits brought about by enlightenment. Among them, first raise a question, then lead to the following text. 'Why see permanence, making the retribution obtained at will', I used to, because of the four inversions, etc., raise harm to highlight the benefits. 'Now extinguished' below clearly explains the benefits. 'This is called the Truth of the Path' is the second section, summarizing and clarifying the preceding laws. 'If there are people' below is the fourth section, summarizing and clarifying the preceding practice. First summarize the errors of confusion, then summarize the correctness of enlightenment. Only the 'Path' should be summarized, according to the latter encompassing the former, therefore using 'Riding on the true view, cultivate and practice the Four Noble Truths', this is the summary. Comprehend and understand. Starting from the following text, the second part distinguishes evil, returning to the right path. This is precisely answering the above 'Truly good and complete, proclaiming the Four Inversions', wanting to let sentient beings abandon evil and return to the right path, therefore discussing it. In the text, first distinguish, then Kasyapa understands. In distinguishing, first saying 'The so-called Four Inversions', generally point out. Actually there are eight inversions, why say four? Because they are four opposites. The following text widely distinguishes. First explain the two inversions of suffering and pleasure, first explain the inversion of pleasure, then explain the inversion of suffering, and finally summarize. Among them, the inversion of pleasure is slightly different from other places. Other places directly say the suffering of birth and death, taking it as pleasure, called the inversion of pleasure. Here it proclaims confusion.
佛真樂妄取為苦名大罪。苦取此罪苦以為樂因望得受樂。名為苦中生於樂倒。文中有其六句三對。一明眾生妄計佛樂以之為苦。二說彼倒心以為罪苦。此二一對三釋佛為苦成上初句。四說前罪苦以之為樂。此二一對。五難破佛樂成佛為苦成上初句。六結前計苦為樂是倒。此二一對。就初句中非苦為苦名曰顛倒總以標舉。下釋其相。非苦如來解其所迷。生倒想者謂佛無常彰其所立無常故苦。第二句中若說如來是無常者牒前倒想名大罪苦結以為苦。此是罪過與苦作因。故名罪苦。第三句中若言如來舍此苦身入于涅槃舉滅證苦。是名下結。第四句中我若說言如來常者即是我見有無量罪。畏樂為苦。是故應下取苦為樂。取彼顛倒罪苦為樂。言是故者是說佛常有無量罪故應說佛無常。說佛無常謂當道理。是以復言如是說者我即受樂。第五句中如來無常即為苦者自立苦義。此乃名前如來捨身入于涅槃以為無常無常故苦。亦可無常是其有為生滅行苦故言是苦。若是苦有云何生樂難破佛樂成佛為苦。第六句中苦中生樂名為倒者。謂于顛倒罪苦之中妄取為樂故名顛倒。次明苦倒。樂生苦想名為顛倒總以標舉。次廣釋之。于中三句。一迷樂計苦。樂即如來辯其所迷。道言苦者如來無常明其所立。若說已下牒以結之。二破樂成苦。如來常住是
【現代漢語翻譯】 現代漢語譯本：佛陀真實的快樂被錯誤地認為是痛苦，這被稱為大罪。人們錯誤地認為痛苦是快樂，希望從中獲得快樂，這被稱為在痛苦中產生快樂的顛倒。這段文字中有六句話，三對。第一對說明眾生錯誤地認為佛陀的快樂是痛苦。第二對說明他們顛倒的心念認為是罪惡和痛苦。這兩對解釋了佛陀是痛苦的，呼應了第一句話。第三對說明之前的罪惡和痛苦被認為是快樂。這兩對構成一對。第四對反駁了佛陀的快樂，認為佛陀是痛苦的，呼應了第一句話。第五對總結了之前認為痛苦是快樂的顛倒。這兩對構成一對。在第一句話中，將非痛苦認為是痛苦，這被稱為顛倒，總括地標明了主題。下面解釋它的表現。非痛苦，例如如來（Tathagata），揭示了他們的迷惑。產生顛倒想法的人認為佛陀是無常的，彰顯了他們的觀點，因為無常所以是痛苦的。在第二句話中，如果說如來是無常的，那就是重複之前的顛倒想法，被稱為大罪和痛苦，總結為痛苦。這是罪過，是痛苦的原因，所以被稱為罪苦。在第三句話中，如果說如來捨棄了這個痛苦的身體進入涅槃（Nirvana），那就是舉出滅寂來證明痛苦。這是下面的結論。在第四句話中，如果我說如來是常住的，那就是我的邪見，有無量的罪過，害怕快樂而認為是痛苦。因此，應該把痛苦當作快樂，把顛倒的罪惡和痛苦當作快樂。說『是故』，是說佛陀常住有無量的罪過，所以應該說佛陀是無常的。說佛陀是無常的，才是正確的道理。因此又說，如果這樣說，我就會感到快樂。在第五句話中，如來是無常的，那就是自己建立的痛苦的定義。這就是說，如來捨棄身體進入涅槃，被認為是無常的，因為無常所以是痛苦的。也可以說，無常是有為法，是生滅的行苦，所以說是痛苦的。如果是痛苦的，怎麼會產生快樂呢？這是反駁佛陀的快樂，認為佛陀是痛苦的。在第六句話中，在痛苦中產生快樂被稱為顛倒，指的是在顛倒的罪惡和痛苦中錯誤地認為是快樂，所以被稱為顛倒。接下來闡明痛苦的顛倒。認為快樂會產生痛苦的想法被稱為顛倒，總括地標明了主題。接下來廣泛地解釋它。其中有三句話。第一句是迷惑快樂而認為是痛苦。快樂，例如如來，揭示了他們的迷惑。說它是痛苦的，是因為如來是無常的，闡明了他們的觀點。如果說下面重複並總結它。第二句是反駁快樂而認為是痛苦。如來是常住的，是... English version: Mistaking the true bliss of the Buddha for suffering is called a great sin. Wrongly taking suffering as pleasure, hoping to receive joy from it, is called the inversion of generating pleasure from suffering. There are six sentences in this passage, in three pairs. The first pair explains that sentient beings mistakenly regard the Buddha's bliss as suffering. The second pair explains that their inverted thoughts are considered sinful and painful. These two pairs explain that the Buddha is suffering, echoing the first sentence. The third pair explains that the previous sins and sufferings are considered pleasure. These two pairs form a pair. The fourth pair refutes the Buddha's bliss, considering the Buddha to be suffering, echoing the first sentence. The fifth pair summarizes the previous inversion of considering suffering as pleasure. These two pairs form a pair. In the first sentence, considering non-suffering as suffering is called inversion, which generally marks the theme. The following explains its manifestation. Non-suffering, such as the Tathagata (如來), reveals their confusion. Those who generate inverted thoughts believe that the Buddha is impermanent, highlighting their view, because impermanence is suffering. In the second sentence, if it is said that the Tathagata is impermanent, that is repeating the previous inverted thought, which is called a great sin and suffering, summarized as suffering. This is sin, the cause of suffering, so it is called sinful suffering. In the third sentence, if it is said that the Tathagata abandons this painful body and enters Nirvana (涅槃), that is citing extinction to prove suffering. This is the conclusion below. In the fourth sentence, if I say that the Tathagata is permanent, that is my wrong view, with immeasurable sins, fearing pleasure and considering it suffering. Therefore, one should take suffering as pleasure, and take inverted sinful suffering as pleasure. Saying 'therefore' means that the Buddha is permanent and has immeasurable sins, so it should be said that the Buddha is impermanent. Saying that the Buddha is impermanent is the correct principle. Therefore, it is said again that if I say so, I will feel pleasure. In the fifth sentence, the Tathagata is impermanent, which is the definition of suffering established by oneself. This means that the Tathagata abandons the body and enters Nirvana, which is considered impermanent, because impermanence is suffering. It can also be said that impermanence is conditioned phenomena, the suffering of arising and ceasing, so it is said to be suffering. If it is suffering, how can pleasure arise? This refutes the Buddha's bliss, considering the Buddha to be suffering. In the sixth sentence, generating pleasure from suffering is called inversion, which refers to mistakenly taking pleasure in inverted sins and sufferings, so it is called inversion. Next, clarify the inversion of suffering. The idea that pleasure generates suffering is called inversion, which generally marks the theme. Next, explain it extensively. There are three sentences in it. The first sentence is confusing pleasure and considering it suffering. Pleasure, such as the Tathagata, reveals their confusion. Saying it is suffering is because the Tathagata is impermanent, clarifying their view. If it is said below, repeat and summarize it. The second sentence is refuting pleasure and considering it suffering. The Tathagata is permanent, is...
【English Translation】 Mistaking the true bliss of the Buddha for suffering is called a great sin. Wrongly taking suffering as pleasure, hoping to receive joy from it, is called the inversion of generating pleasure from suffering. There are six sentences in this passage, in three pairs. The first pair explains that sentient beings mistakenly regard the Buddha's bliss as suffering. The second pair explains that their inverted thoughts are considered sinful and painful. These two pairs explain that the Buddha is suffering, echoing the first sentence. The third pair explains that the previous sins and sufferings are considered pleasure. These two pairs form a pair. The fourth pair refutes the Buddha's bliss, considering the Buddha to be suffering, echoing the first sentence. The fifth pair summarizes the previous inversion of considering suffering as pleasure. These two pairs form a pair. In the first sentence, considering non-suffering as suffering is called inversion, which generally marks the theme. The following explains its manifestation. Non-suffering, such as the Tathagata (如來), reveals their confusion. Those who generate inverted thoughts believe that the Buddha is impermanent, highlighting their view, because impermanence is suffering. In the second sentence, if it is said that the Tathagata is impermanent, that is repeating the previous inverted thought, which is called a great sin and suffering, summarized as suffering. This is sin, the cause of suffering, so it is called sinful suffering. In the third sentence, if it is said that the Tathagata abandons this painful body and enters Nirvana (涅槃), that is citing extinction to prove suffering. This is the conclusion below. In the fourth sentence, if I say that the Tathagata is permanent, that is my wrong view, with immeasurable sins, fearing pleasure and considering it suffering. Therefore, one should take suffering as pleasure, and take inverted sinful suffering as pleasure. Saying 'therefore' means that the Buddha is permanent and has immeasurable sins, so it should be said that the Buddha is impermanent. Saying that the Buddha is impermanent is the correct principle. Therefore, it is said again that if I say so, I will feel pleasure. In the fifth sentence, the Tathagata is impermanent, which is the definition of suffering established by oneself. This means that the Tathagata abandons the body and enters Nirvana, which is considered impermanent, because impermanence is suffering. It can also be said that impermanence is conditioned phenomena, the suffering of arising and ceasing, so it is said to be suffering. If it is suffering, how can pleasure arise? This refutes the Buddha's bliss, considering the Buddha to be suffering. In the sixth sentence, generating pleasure from suffering is called inversion, which refers to mistakenly taking pleasure in inverted sins and sufferings, so it is called inversion. Next, clarify the inversion of suffering. The idea that pleasure generates suffering is called inversion, which generally marks the theme. Next, explain it extensively. There are three sentences in it. The first sentence is confusing pleasure and considering it suffering. Pleasure, such as the Tathagata, reveals their confusion. Saying it is suffering is because the Tathagata is impermanent, clarifying their view. If it is said below, repeat and summarize it. The second sentence is refuting pleasure and considering it suffering. The Tathagata is permanent, is...
名為樂反以縱立。若我說常云何復得入于涅槃舉應難破。三難破非苦成佛非樂。若言非苦舉他所立。云何捨身而取滅度舉應難破。上來廣釋。以於樂中生苦下結。是名初倒總結前二。謂四對中初對到也。第二對中無常常想常無常想是名顛倒總以標舉。次釋其相。于中但明無常計常常計無常。上來數辯。今略不論。言無常者名不修空明無常所以。不修空故壽命短促正明無常。由不證空隨有流變故命短促此明所迷。若有說下明其所立。是名下結。名第二倒總以結之。第三對中無我我想我無我想是名顛倒總以標舉。下釋其相。先明我倒。世間之人亦說有我正舉我倒。佛性亦爾。舉正顯邪。世人雖下明邪異正。是則下結。下次明其無我之倒。佛法有我即是佛性舉其所迷。世間說下明其所立。世說無我正明起倒。是名下結。若言已下引說證無。準驗斯言破相之空定非佛性。名為下結。是名第三總以結之。第四對中凈不凈想不凈凈想是顛倒法總以標舉。下廣辯之。于中先明凈計不凈。凈者即是如來常等辯其所迷。若有說下彰其所立。下明凈倒。不凈凈想名顛倒者總以標舉。若有說下廣以辯之。若說身中無一不凈正明起倒。以無不凈定當入下舉終顯始成其凈義。涅槃之果名清凈處。如來說下破穢顯凈。是名下結。名第四倒總以結之。
【現代漢語翻譯】 現代漢語譯本：名為樂反以縱立。如果我說常，為何又能進入涅槃，這應該難以駁倒。（對方）用三種難以駁倒的理由反駁：成佛並非因為苦，也並非因為樂。如果說不是因為苦，這是引用他人所立的觀點。為何要捨棄身體而取得滅度，這應該難以駁倒。以上是廣泛的解釋，因為在快樂中產生痛苦的下層束縛，這被稱為初倒，總結了前兩種顛倒。指的是四種對治中的第一種顛倒。第二種對治中，無常常想，常無常想，這被稱為顛倒，總的來說是標舉。接下來解釋它的相狀，其中只說明瞭無常卻計為常，常卻計為無常。以上已經多次辨析，現在略過不談。說到無常，是指不修習空性，說明了無常的原因。因為不修習空性，壽命短促，正是說明了無常。由於不證悟空性，隨順著生滅流變，所以壽命短促，這說明了所迷惑之處。如果有人說以下，說明了他們所立的觀點。這被稱為下層束縛，是第二種顛倒的總的結論。第三種對治中，無我想，我想，我無我想，這被稱為顛倒，總的來說是標舉。下面解釋它的相狀，先說明我倒。世間之人也說有我，正是舉出了我倒。佛性也是如此，舉出正的來顯示邪的。世人雖然以下，說明了邪的與正的不同。這就是下層束縛。接下來說明無我的顛倒。佛法有我，那就是佛性，舉出了他們所迷惑的。世間說以下，說明了他們所立的觀點。世間說無我，正是說明了顛倒的產生。這被稱為下層束縛。如果說以下，引用經文來證明沒有我，根據這些話來驗證，破除相的空性一定不是佛性。被稱為下層束縛。這是第三種顛倒的總的結論。第四種對治中，凈不凈想，不凈凈想，這是顛倒法，總的來說是標舉。下面廣泛地辨析它。其中先說明凈卻計為不凈。凈，指的就是如來的常等，辨析了他們所迷惑的。如果有人說以下，彰顯了他們所立的觀點。下面說明凈倒。不凈卻計為凈，這被稱為顛倒，總的來說是標舉。如果有人說以下，廣泛地辨析它。如果說身體中沒有一處是不清凈的，正是說明了顛倒的產生。因為沒有不清凈的，必定會進入以下，舉出最終的結果來顯示開始，成就了清凈的意義。涅槃的果報被稱為清凈之處。如來說以下，破除污穢來顯示清凈。這被稱為下層束縛。這是第四種顛倒的總的結論。 English version: It is called 'reversing joy to establish indulgence'. If I say 'permanent', how can one enter Nirvana again? This should be difficult to refute. (The opponent) refutes with three irrefutable reasons: becoming a Buddha is not because of suffering, nor because of joy. If it is said not because of suffering, this is quoting the view established by others. Why abandon the body and attain liberation? This should be difficult to refute. The above is a broad explanation, because the lower fetters of generating suffering in joy are called the first inversion, summarizing the first two inversions. It refers to the first inversion among the four counter-measures. In the second counter-measure, the thought of impermanence as permanence, and the thought of permanence as impermanence, are called inversions, generally speaking, they are highlighted. Next, explain its characteristics, in which only the impermanent is explained as permanent, and the permanent is regarded as impermanent. The above has been debated many times, and now it is briefly omitted. Speaking of impermanence, it refers to not cultivating emptiness, explaining the reason for impermanence. Because one does not cultivate emptiness, life is short, which precisely explains impermanence. Because one does not realize emptiness, one follows the flow of birth and death, so life is short, which explains the delusion. If someone says below, it explains their established view. This is called the lower fetter, which is the general conclusion of the second inversion. In the third counter-measure, the thought of no-self as self, the thought of self as no-self, are called inversions, generally speaking, they are highlighted. Below, explain its characteristics, first explaining the self-inversion. People in the world also say there is a self, which precisely points out the self-inversion. Buddha-nature (Buddha-dhatu) is also like this, highlighting the correct to reveal the wrong. Although worldly people are below, it explains the difference between the wrong and the correct. This is the lower fetter. Next, explain the inversion of no-self. The Dharma (Dharma) of the Buddha has a self, which is Buddha-nature (Buddha-dhatu), highlighting what they are deluded by. The world says below, explaining their established view. The world says no-self, which precisely explains the arising of inversion. This is called the lower fetter. If it is said below, quoting scriptures to prove there is no self, according to these words to verify, the emptiness that destroys form is definitely not Buddha-nature (Buddha-dhatu). It is called the lower fetter. This is the general conclusion of the third inversion. In the fourth counter-measure, the thought of purity as impurity, the thought of impurity as purity, this is the inverted Dharma (Dharma), generally speaking, it is highlighted. Below, broadly analyze it. Among them, first explain purity as impurity. Purity refers to the permanence of the Tathagata (Tathagata), etc., analyzing what they are deluded by. If someone says below, it highlights their established view. Below, explain the purity inversion. Regarding impurity as purity is called inversion, generally speaking, it is highlighted. If someone says below, broadly analyze it. If it is said that there is nothing impure in the body, it precisely explains the arising of inversion. Because there is nothing impure, one will definitely enter below, highlighting the beginning by citing the final result, achieving the meaning of purity. The fruit of Nirvana (Nirvana) is called the pure place. The Tathagata (Tathagata) says below, destroying defilement to reveal purity. This is called the lower fetter. This is the general conclusion of the fourth inversion.
【English Translation】 It is called 'reversing joy to establish indulgence'. If I say 'permanent', how can one enter Nirvana again? This should be difficult to refute. (The opponent) refutes with three irrefutable reasons: becoming a Buddha is not because of suffering, nor because of joy. If it is said not because of suffering, this is quoting the view established by others. Why abandon the body and attain liberation? This should be difficult to refute. The above is a broad explanation, because the lower fetters of generating suffering in joy are called the first inversion, summarizing the first two inversions. It refers to the first inversion among the four counter-measures. In the second counter-measure, the thought of impermanence as permanence, and the thought of permanence as impermanence, are called inversions, generally speaking, they are highlighted. Next, explain its characteristics, in which only the impermanent is explained as permanent, and the permanent is regarded as impermanent. The above has been debated many times, and now it is briefly omitted. Speaking of impermanence, it refers to not cultivating emptiness, explaining the reason for impermanence. Because one does not cultivate emptiness, life is short, which precisely explains impermanence. Because one does not realize emptiness, one follows the flow of birth and death, so life is short, which explains the delusion. If someone says below, it explains their established view. This is called the lower fetter, which is the general conclusion of the second inversion. In the third counter-measure, the thought of no-self as self, the thought of self as no-self, are called inversions, generally speaking, they are highlighted. Below, explain its characteristics, first explaining the self-inversion. People in the world also say there is a self, which precisely points out the self-inversion. Buddha-nature (Buddha-dhatu) is also like this, highlighting the correct to reveal the wrong. Although worldly people are below, it explains the difference between the wrong and the correct. This is the lower fetter. Next, explain the inversion of no-self. The Dharma (Dharma) of the Buddha has a self, which is Buddha-nature (Buddha-dhatu), highlighting what they are deluded by. The world says below, explaining their established view. The world says no-self, which precisely explains the arising of inversion. This is called the lower fetter. If it is said below, quoting scriptures to prove there is no self, according to these words to verify, the emptiness that destroys form is definitely not Buddha-nature (Buddha-dhatu). It is called the lower fetter. This is the general conclusion of the third inversion. In the fourth counter-measure, the thought of purity as impurity, the thought of impurity as purity, this is the inverted Dharma (Dharma), generally speaking, it is highlighted. Below, broadly analyze it. Among them, first explain purity as impurity. Purity refers to the permanence of the Tathagata (Tathagata), etc., analyzing what they are deluded by. If someone says below, it highlights their established view. Below, explain the purity inversion. Regarding impurity as purity is called inversion, generally speaking, it is highlighted. If someone says below, broadly analyze it. If it is said that there is nothing impure in the body, it precisely explains the arising of inversion. Because there is nothing impure, one will definitely enter below, highlighting the beginning by citing the final result, achieving the meaning of purity. The fruit of Nirvana (Nirvana) is called the pure place. The Tathagata (Tathagata) says below, destroying defilement to reveal purity. This is called the lower fetter. This is the general conclusion of the fourth inversion.
領解可知。示同始行故言自前悉名邪見。自下第三舍相入證。答上問中雲何作善大仙今說。彼問如何。釋有三義。一據修作問。凡夫二乘皆作善業不得菩提。菩薩云何修作善業能得菩提。下佛教之。舍離有無趣入中道。如是作善便得菩提。二對果為問。若使當來有果可得可須修善。若無可得云何作善。下佛答中。明諸眾生現有佛性當必得果。如子在胎定生不久但須修善。三對理為問。我今不知所趣入處云何作善。下佛答之。有如來藏可以趣入宣修善業。文中有二。一明眾生有如來性可以趣入。二方等經如甘露下教人趣入。前即所證。后即能證。前中復二。一正明有性。二迦葉白佛實無我下問答重顯。前中初明凡夫眾生有性不見。嬰孩喻下明二乘人有性不見。前中先問二十五有有我不也。問由何生。如來向言世雖說我無有佛性。迦葉知有所以為問。下佛答之。佛性之義如別章釋。文中初法次喻后合。法中三句。初言我者即如來藏指斥我體。望直說我懼同情取。以是義故對藏以說。如來藏者佛性異名論其體也。是真識心於此心中該含法界恒沙佛法。故名為藏。又為無量煩惱所藏亦名為藏。如來法身蘊此藏中名如來藏。又此藏中出生如來。是故亦名為如來藏。二一切下明眾生有。一切眾生有如來藏能為佛因名有佛性。如睡心
中有覺悟性。亦如礦石有金銀性如是一切。此性是其眾生自實故名為我。以是我故一切有性即名有我。何不望直說生有我。乃先說性方言是我。此如前釋。望直說我懼同情取。故說有性就之辯我。我義不同。凡有四種。一自實名我。所謂一切諸法體實。二自在名我。謂八自在。如下文說。三是假名集用之我。如下所說六法中我。五陰諸法整合我人。四是外道所立神我。今所論我是其初門。三如是我下明諸眾生不見所由。由煩惱覆故不能見。道言本來為惱所覆即顯不同八自在我。道言常為煩惱所覆即顯不同世諦假名無常之我。道言一切眾生不見即顯不同外道神我。喻中有三。一凡夫有性惑障不見喻。二有異人下佛始為說彼聞不見喻。三即于其家掘出已下終為開示彼聞悟解喻。初中貧女喻諸凡夫。無德稱貧。能生真解故名為女。五陰為舍。即陰有性故言舍內多有金藏。自己心識名為家人。心有粗細利鈍之珠說為大小。不覺自身有如來性名無知者。亦可二十五有眾生名為家人。人有勝劣名為大小。不同解性名無知者。第二段中文有三對。一佛勸修行彼要見性喻。二如來許示彼聞不信喻。三佛害己能彼聞求見喻。就初對中有異人等喻佛勸修。佛超群俗名為異人。善解造修顯性之法名知方便。以法告示名語女人。勸之斷障令善益
【現代漢語翻譯】 現代漢語譯本 具有覺悟的本性。就像礦石中蘊藏著金銀的本性一樣，一切眾生皆是如此。這種本性是眾生自身所固有的，因此稱為『我』（Atman）。因為有這個『我』的緣故，一切事物都具有本性，因此被稱為『有我』。為什麼不直接說眾生『有我』，而是先說『有性』，然後才說是『我』呢？這就像前面解釋的那樣。如果直接說『我』，恐怕會與外道（Tirthika）所執著的『神我』相同。所以先說『有性』，然後才用它來辨別『我』。『我』的含義不同，總共有四種：第一種是『自實我』，指的是一切諸法的真實本體。第二種是『自在我』，指的是八自在（Asta-Isvaratva），如下文所說。第三種是假名聚合作用的『我』，如下文所說的六法中的『我』，五蘊（Panca-skandha）等諸法聚合而成『我』和『人』。第四種是外道所建立的『神我』。現在所討論的『我』是第一種『自實我』。『三如是我下』說明了眾生不能見到自身佛性的原因，是因為被煩惱所覆蓋，所以不能見到。經文說『本來為煩惱所覆蓋』，就顯示出與八自在『我』不同。經文說『常為煩惱所覆蓋』，就顯示出與世俗諦（Samvriti-satya）的假名無常『我』不同。經文說『一切眾生不見』，就顯示出與外道的『神我』不同。譬喻中有三個部分：第一，凡夫有佛性卻被迷惑障礙而不能見的譬喻。第二，『有異人下』，佛陀開始為她解說，但她聽了卻不相信的譬喻。第三，『即于其家掘出已下』，最終為她開示，她聽了之後才領悟理解的譬喻。第一部分中，貧女比喻諸凡夫。沒有功德稱為『貧』。能夠產生真正理解的智慧，所以稱為『女』。五蘊比喻為房屋。因為五蘊具有佛性，所以說『舍內多有金藏』。自己的心識比喻為家人。心中有粗細利鈍的智慧，說為『大小』。不覺知自身具有如來藏（Tathagatagarbha）的本性，稱為『無知者』。也可以說二十五有（Panca-vimsati bhava）的眾生比喻為家人。人有優劣，說為『大小』。不理解佛性，稱為『無知者』。第二段經文中，有三對譬喻。第一，佛陀勸她修行，她想要見佛性的譬喻。第二，如來允許給她看，但她聽了卻不相信的譬喻。第三，佛陀說能幫助她，她聽了之後才請求見佛性的譬喻。在第一對譬喻中，『有異人等』比喻佛陀勸她修行。佛陀超越了世俗之人，所以稱為『異人』。善於理解制造和修行，從而顯現佛性的方法，稱為『知方便』。用法來告訴她，稱為『語女人』。勸她斷除障礙，使她能夠更好地增長智慧。
【English Translation】 English version It possesses the nature of enlightenment. Just as minerals contain the inherent nature of gold and silver, so it is with all beings. This nature is inherent in beings themselves, hence it is called 'Self' (Atman). Because of this 'Self', all things possess a nature, hence they are called 'having Self'. Why not directly say that beings 'have Self', but first say 'having nature' and then say it is 'Self'? This is as explained before. If 'Self' were spoken of directly, it would be feared to be the same as the 'divine Self' clung to by the Tirthikas (non-Buddhists). Therefore, 'having nature' is spoken of first, and then it is used to distinguish 'Self'. The meaning of 'Self' is different, there are four kinds in total: The first is 'Self-reality', which refers to the real essence of all dharmas. The second is 'Self-mastery', which refers to the eight kinds of self-mastery (Asta-Isvaratva), as mentioned below. The third is the 'Self' of nominal aggregation and function, such as the 'Self' in the six dharmas mentioned below, the aggregation of the five skandhas (Panca-skandha) and other dharmas to form 'Self' and 'person'. The fourth is the 'divine Self' established by non-Buddhists. The 'Self' discussed now is the first kind, 'Self-reality'. 'Three such as I below' explains the reason why beings cannot see their own Buddha-nature, because it is covered by afflictions, so they cannot see it. The sutra says 'originally covered by afflictions', which shows that it is different from the eight kinds of self-mastery. The sutra says 'always covered by afflictions', which shows that it is different from the impermanent 'Self' of conventional truth (Samvriti-satya). The sutra says 'all beings do not see', which shows that it is different from the 'divine Self' of non-Buddhists. There are three parts to the analogy: First, the analogy of ordinary people having Buddha-nature but being unable to see it due to delusion and obstacles. Second, 'There is a different person below', the analogy of the Buddha beginning to explain it to her, but she does not believe it after hearing it. Third, 'Immediately digging it out from her home below', the analogy of finally explaining it to her, and she understands and comprehends it after hearing it. In the first part, the poor woman is a metaphor for all ordinary people. Lacking merit is called 'poor'. Being able to generate true understanding and wisdom is called 'woman'. The five skandhas are a metaphor for the house. Because the five skandhas have Buddha-nature, it is said that 'there is a lot of gold hidden in the house'. One's own consciousness is a metaphor for family members. The mind has coarse, fine, sharp, and dull wisdom, which is called 'big and small'. Not being aware that one has the nature of the Tathagatagarbha (Tathagatagarbha) is called 'ignorant'. It can also be said that beings in the twenty-five realms of existence (Panca-vimsati bhava) are a metaphor for family members. People have superior and inferior qualities, which are called 'big and small'. Not understanding Buddha-nature is called 'ignorant'. In the second paragraph of the sutra, there are three pairs of metaphors. First, the metaphor of the Buddha advising her to practice, and she wants to see Buddha-nature. Second, the metaphor of the Tathagata allowing her to see it, but she does not believe it after hearing it. Third, the metaphor of the Buddha saying that he can help her, and she asks to see Buddha-nature after hearing it. In the first pair of metaphors, 'There is a different person, etc.' is a metaphor for the Buddha advising her to practice. The Buddha transcends ordinary people, so he is called 'different person'. Being good at understanding, creating, and practicing, thereby revealing the method of Buddha-nature, is called 'knowing the means'. Telling her the Dharma is called 'speaking to the woman'. Advising her to cut off obstacles so that she can better increase her wisdom.
彼名雇除草。下要見性。女即答言我不能也。反要見性機顯聖心義稱為答。若無所證不肯修斷名我不能。若能示下順要見性。未來解心假現修生名為我子。若佛顯性今我當求解心證見故云若示我子金藏。為性勤脩名為速作。第二對中我知方便能示汝子。如來許示。女人答下彼聞不信。我家大小義如前解。性在我身我尚不知。況佛異人能知我效能示我子。第三對中是人復言我審能者佛因彰己能知能示。女人答下彼聞求見。非直求于當來證見。亦求現在。隨文解見。是故說言我亦欲見並可示我。上來三對合為第二佛始為說彼聞不見。自下第三終為開示彼聞悟解。即于其家掘出金藏喻佛開示。如來今于眾生身中開示佛性。名于其家掘出金藏。女人見下喻明眾生因說悟解。尋說解性名為見己。解性釋心故云生喜。妄中見真故生奇想。解法敬佛名宗是人。閤中初先依文正合。善方便下隨事重合。前正合中依上三段次第合之。佛性如是合初段中舍內金藏。一切眾生不能見者合前家人大小不見。如彼寶藏貧人不知舉喻以帖。寶藏帖性。貧人不知帖生不見。我今普示眾生佛性為煩惱覆合第二段。向前喻中文有三對。今總合之。如彼貧下舉喻以帖。如來今日普示眾生諸覺寶藏合第三中即于其家掘出金藏。所謂佛性指其藏體。而眾生下合第
【現代漢語翻譯】 現代漢語譯本 他名叫雇除草（指一個人的名字）。想要見性（指認識自性）。那女人就回答說：『我不能啊。』反而想要見性，機緣顯現聖心，這可以稱為回答。如果沒有所證悟，不肯修斷，就叫做『我不能』。如果能向下指示，順應想要見性的要求，未來理解心性，假借顯現修行的生起，這稱為『我的兒子』。如果佛顯現自性，現在我應當求解心性，證見自性，所以說如果指示『我的兒子』金藏（比喻佛性），爲了自性勤奮修行，這稱為『速作』。 第二對中，這人說：『我知道方便，能指示你的兒子。』如來允許指示。女人回答說：『他聽了不相信。』『我家大小』的含義如前解釋。『自性在我身，我尚且不知道，何況佛是異於我的人，能知道我的自性，能指示我的兒子？』 第三對中，這人又說：『我確實能做到，佛因此彰顯自己能知能示。』女人回答說：『他聽了想要見。』不只是求當來證見，也求現在隨文解見。所以說『我也想見，並且可以指示我』。上面三對合為第二，佛開始為他說，他聽了不見。從下面第三開始，最終為他開示，他聽了悟解。就在他家中掘出金藏，比喻佛開示。如來現在於眾生身中開示佛性，名叫『于其家中掘出金藏』。 女人見下，比喻說明眾生因聽聞解說而悟解。順著解說理解自性，名為『見己』。理解自性，解釋心性，所以說『生喜』。在虛妄中見到真實，所以生出奇特的想法。理解佛法，敬重佛，名叫『宗是人』。 閤中，最初先依文正合。『善方便』下，隨事重合。前面正合中，依上面三段次第合之。佛性是這樣，合初段中，捨棄內在金藏。一切眾生不能見，合前面家人大小不見。如同那個寶藏，貧人不知道，舉這個比喻來貼合。寶藏貼合自性。貧人不知道，貼合衆生不見。我現在普遍指示眾生佛性，被煩惱覆蓋，合第二段。向前面的比喻中，文有三對。現在總合之。如同那個貧人，舉這個比喻來貼合。如來今日普遍指示眾生諸覺寶藏，合第三中，就在他家中掘出金藏，所謂佛性，指那個藏體的本體。而眾生下，合第
【English Translation】 English version His name was hired grass cutter (referring to a person's name). He wanted to see the nature (referring to recognizing one's own nature). The woman then replied, 'I cannot.' Instead, wanting to see the nature, the opportunity manifests the holy mind, this can be called an answer. If there is no realization, unwilling to cultivate cessation, it is called 'I cannot.' If one can instruct downwards, complying with the request to see the nature, in the future understanding the mind-nature, borrowing the manifestation of arising cultivation, this is called 'my son.' If the Buddha manifests the self-nature, now I should seek to understand the mind-nature, to witness the self-nature, therefore it is said that if he instructs 'my son' Golden Treasure (a metaphor for Buddha-nature), diligently cultivating for the self-nature, this is called 'quick work'. In the second pair, this person said, 'I know the means, I can instruct your son.' The Tathagata allows instruction. The woman replied, 'He heard and did not believe.' The meaning of 'my family, big and small' is as explained before. 'The self-nature is in my body, I still do not know, let alone the Buddha is different from me, can know my self-nature, can instruct my son?' In the third pair, this person said again, 'I can indeed do it, the Buddha therefore manifests that he can know and can instruct.' The woman replied, 'He heard and wanted to see.' Not only seeking future realization, but also seeking present understanding according to the text. Therefore it is said 'I also want to see, and can instruct me'. The above three pairs combine into the second, the Buddha begins to speak to him, he hears and does not see. From the third below, finally opening up and instructing him, he hears and understands. He dug out the golden treasure in his home, a metaphor for the Buddha's opening up and instruction. The Tathagata now opens up and instructs the Buddha-nature in the bodies of sentient beings, called 'digging out the golden treasure in his home'. The woman sees below, a metaphor explaining that sentient beings understand through hearing explanations. Following the explanation to understand the self-nature is called 'seeing oneself'. Understanding the self-nature, explaining the mind-nature, therefore it is said 'generating joy'. Seeing the truth in delusion, therefore generating strange thoughts. Understanding the Dharma, respecting the Buddha, is called 'venerating this person'. In the combination, initially first combining according to the text. Below 'skillful means', combining again according to the matter. In the previous correct combination, combining according to the order of the above three sections. The Buddha-nature is like this, combining the initial section, abandoning the inner golden treasure. All sentient beings cannot see, combining the previous family members, big and small, not seeing. Like that treasure, the poor do not know, using this metaphor to fit. The treasure fits the self-nature. The poor do not know, fitting sentient beings not seeing. I now universally instruct sentient beings that the Buddha-nature is covered by afflictions, combining the second section. In the previous metaphor, the text has three pairs. Now combining them all. Like that poor person, using this metaphor to fit. The Tathagata today universally instructs sentient beings of the treasures of all awareness, combining the third section, digging out the golden treasure in his home, the so-called Buddha-nature, referring to the essence of that treasure body. And sentient beings below, combining the
三中女見生喜。宗仰如來合宗是人。就下隨事重合之中事別有三。一能開人。二所示者。三所開金。善方便者舉能開人即是如來對法以合。貧女人者舉所示人即一切生對法以合。金舉所開即佛性者對法以合。就明聲聞有性之中先喻后合。喻中有三。一昔說無我喻。二因告女下無我覆真喻。三遂至下今說真我喻。就初段中女喻如來。佛能養化故說為女。佛於過去化諸眾生令起大機名生一子。所化眾生法身未增名為嬰孩。起惑計我名為得病。佛心慈憐說為愁惱。訪求化義名筧醫師。化儀現心名醫師來。說無常苦無我等治名合三藥。蘇乳石密舉其藥體。勸之修習名與令服。第二段中句別有三。一化義現心喻。二是時女下權言覆實喻。三小兒渴下所化眾生執權捨實喻。就初句中正說無我兼遮說我名為因。告為化之儀現於聖心名告女人。如來昔教聲聞弟子修學無我名服藥已。未得受我名莫與乳。暫停非永以是言且。我患既除無我治廢名藥消已。方得說我名乃與之。第二權言覆實喻中佛說無我隱覆真我。故言女人苦味涂乳。誡令舍我名母語兒。我乳毒涂真為權隱。未可受習名不可觸。第三執權捨實喻中所化眾生大欲漸起名為兒渴。厭小心生說之為乏。求佛真我名欲母乳。執昔權言名聞毒氣。未肯從真名遠捨去。上來三句合為第二。
【現代漢語翻譯】 現代漢語譯本 三中女見到嬰兒心生歡喜。（三中女比喻如來，嬰兒比喻被佛陀教化的眾生）宗仰如來，與如來的宗旨相合的就是這個人。就（如來）向下隨順（眾生）之事，重合（佛法）之中，事理上又有三種對應關係。一是能開悟他人者（指如來），二是所示現者（指眾生），三是所開顯的（指佛性）。善於運用方便法門的人，舉出『能開悟他人者』，就是如來以佛法相對照而相合。『貧女人』，舉出『所示現之人』，就是一切眾生以佛法相對照而相合。『金』，舉出『所開顯的』，就是佛性以佛法相對照而相合。就闡明聲聞乘人具有佛性之中，先用比喻，後作合釋。比喻中有三層含義。一是過去（佛陀）說『無我』的比喻。二是『因告女下』，用『無我』覆蓋『真我』的比喻。三是『遂至下』，現在說『真我』的比喻。就第一段中，『女』比喻如來。佛能養育化導眾生，所以說為『女』。佛在過去教化眾生，使眾生生起廣大的根機，名為『生一子』。所教化的眾生，法身沒有增長，名為『嬰孩』。生起迷惑，計著于『我』，名為『得病』。佛心慈悲憐憫，說為『愁惱』。訪求教化的方法，名為『覓醫師』。教化的儀態顯現於（佛的）心中，名為『醫師來』。說無常、苦、無我等法來治療（眾生的病），名為『合三藥』。蘇、乳、石蜜，是舉出藥物的本體。勸導眾生修習，名為『與令服』。 第二段中，每一句又各有三種含義。一是教化的意義顯現於（佛的）心中（的比喻）。二是『是時女下』，權巧之言覆蓋真實（的比喻）。三是『小兒渴下』，被教化的眾生執著于權巧之說而捨棄真實（的比喻）。就第一句中，正說『無我』，兼遮止說『我』，名為『因』。『告』，是教化的儀態顯現於聖心，名為『告女人』。如來過去教導聲聞弟子修學『無我』，名為『服藥已』。沒有得到受持『真我』，名為『莫與乳』。『暫停』不是『永遠』，用這句話來表示『暫且』。『我』的病患已經消除，『無我』的治療已經廢止，名為『藥消已』。才能說『真我』，名為『乃與之』。第二，權巧之言覆蓋真實的比喻中，佛說『無我』，是隱覆『真我』。所以說『女人用苦味塗抹乳汁』。告誡（嬰兒）捨棄『我』，名為『母語兒』。『我乳』塗有毒藥，真實是爲了權巧地隱覆（真我）。（真我）尚未可以受習，名為『不可觸』。第三，執著于權巧之說而捨棄真實的比喻中，被教化的眾生，廣大的慾望漸漸生起，名為『兒渴』。厭惡小乘之心生起，說之為『乏』。求佛的『真我』，名為『欲母乳』。執著於過去的權巧之言，名為『聞毒氣』。不肯依從真實之理，名為『遠捨去』。以上三句合為第二（大段）。
【English Translation】 English version The three middle women saw the newborn and rejoiced. (The three middle women are a metaphor for the Tathagata (如來), and the newborn is a metaphor for the sentient beings taught by the Buddha.) To rely on and revere the Tathagata, the person who aligns with the Tathagata's teachings is this one. Regarding the Tathagata's condescension to follow the affairs of sentient beings, within the convergence of (Buddha-dharma), there are three distinct correspondences in principle. First, there is the one who can enlighten others (referring to the Tathagata); second, there is the one who is shown (referring to sentient beings); and third, there is what is revealed (referring to Buddha-nature). One who is skilled in expedient means, when mentioning 'the one who can enlighten others,' it is the Tathagata aligning with the Dharma. 'The poor woman,' when mentioning 'the one who is shown,' it is all sentient beings aligning with the Dharma. 'Gold,' when mentioning 'what is revealed,' it is Buddha-nature aligning with the Dharma. In clarifying that the Shravakas (聲聞) have Buddha-nature, first there is a metaphor, then a synthesis. There are three layers of meaning in the metaphor. First, the metaphor of the past (Buddha) speaking of 'no-self' (無我). Second, 'because of telling the woman below,' the metaphor of covering the 'true self' with 'no-self.' Third, 'then reaching below,' the metaphor of now speaking of the 'true self'. In the first section, 'woman' is a metaphor for the Tathagata. The Buddha can nurture and transform sentient beings, so it is said to be 'woman'. The Buddha in the past taught sentient beings, causing them to generate great potential, called 'giving birth to a child'. The sentient beings who are taught, their Dharma-body has not grown, called 'infant'. Generating delusion and clinging to 'self', called 'becoming ill'. The Buddha's heart is compassionate and sympathetic, said to be 'worried and distressed'. Seeking methods of teaching, called 'searching for a doctor'. The manner of teaching manifesting in (the Buddha's) heart, called 'the doctor comes'. Speaking of impermanence, suffering, no-self, etc., to treat (the illness of sentient beings), called 'combining three medicines'. Ghee, milk, and rock candy are examples of the substance of the medicine. Encouraging sentient beings to practice, called 'giving and ordering to take'. In the second section, each sentence has three meanings. First, the metaphor of the meaning of teaching manifesting in (the Buddha's) heart. Second, 'at this time, the woman below,' the metaphor of skillful words covering the truth. Third, 'the child is thirsty below,' the metaphor of the sentient beings who are taught clinging to skillful words and abandoning the truth. In the first sentence, directly speaking of 'no-self', while also preventing the speaking of 'self', called 'cause'. 'Telling' is the manner of teaching manifesting in the holy heart, called 'telling the woman'. The Tathagata in the past taught Shravaka disciples to study 'no-self', called 'taking the medicine already'. Not yet receiving and upholding the 'true self', called 'do not give milk'. 'Pause' is not 'forever', using this sentence to express 'for now'. The illness of 'self' has already been eliminated, the treatment of 'no-self' has already been abandoned, called 'the medicine has been digested'. Only then can one speak of the 'true self', called 'then give it'. Second, in the metaphor of skillful words covering the truth, the Buddha speaks of 'no-self', which is concealing the 'true self'. Therefore, it is said that 'the woman smears the milk with a bitter taste'. Admonishing (the infant) to abandon 'self', called 'mother speaks to the child'. 'My milk' is smeared with poison, truly it is to skillfully conceal (the true self). (The true self) is not yet able to be received and practiced, called 'cannot be touched'. Third, in the metaphor of clinging to skillful words and abandoning the truth, the sentient beings who are taught, their great desires gradually arise, called 'the child is thirsty'. Disgust for the small vehicle arises, said to be 'lacking'. Seeking the Buddha's 'true self', called 'desiring mother's milk'. Clinging to the skillful words of the past, called 'hearing poisonous air'. Not willing to follow the truth, called 'abandoning and leaving far away'. The above three sentences combine to form the second (major section).
第三今說真我喻中別有四句。一為說真我喻。二始聞不受喻。三佛為會通喻。四領受修行喻。就初句中我患既除無我治廢名至藥消。佛以大教拂權顯實名母以水凈洗其乳。以法招引名喚其子。勸學真我名與汝乳。第二句中大欲轉殷名為飢渴。保昔權言未肯受大名聞毒氣是故不來。第三句中化顯物心名母語兒。為汝服藥以毒涂乳明己昔說無我所由。汝藥消下明今宣說真我所以。藥消洗意義同前解。今學非過名飲無苦。第四句中所化聲聞聞佛會通名兒聞已。修學真我名還飲乳。學之不頓故言漸漸。閤中依上三段之文次第合之。合初段中如來亦爾合前女人。為度已下合醫既來合三種藥與之令服。于中三句。前之兩句破離能取。后之一句破遣所取。就前二中初破我見。后破余見。就初句中為度一切教修無我。量病受法。如是修下明學有宣。永斷我心明其所離。謂離我見。入涅槃者彰其所得。得小涅槃。第二句中為除妄見令其離障。謂離邊邪戒見取等。示現出法令修對治。謂示出世無漏道法令其習學。前斷我見明其證滅。此斷余見令修聖道言之隱顯。理實齊等。第三句中復示世間計我非真令舍妄我。世人多計五陰為我。今知此我虛妄不真。修無我法清凈身者令學無我。觀身無我。見身空寂。不于身中妄立神主名清凈身。亦可初句
【現代漢語翻譯】 現代漢語譯本 第三，現在來說明『真我』（true self）譬喻中的另外四句話。第一句是說明『真我』的譬喻。第二句是剛開始聽聞時不接受這個譬喻。第三句是佛陀爲了會通（harmonize）而說的譬喻。第四句是領受並修行這個譬喻。
在第一句中，『我』的病患已經去除，『無我』（non-self）的治療方法也被廢棄，這被稱為『藥效已消』。佛陀用偉大的教義拂去權宜之說，顯明真實之理，這就像母親用水洗凈自己的乳汁。用佛法來招引，這被稱為『呼喚他的孩子』。勸導學習『真我』，這被稱為『給你乳汁』。
在第二句中，強烈的慾望轉為旺盛，這被稱為『飢渴』。堅持過去的權宜之說，不肯接受偉大的教義，這被稱為『聽到毒氣，所以不來』。
在第三句中，化現顯明事物的心，這被稱為『母親告訴孩子』。『為你服藥，用毒藥塗抹乳汁』，說明自己過去所說的『無我』的緣由。『你的藥效已經消退』，說明現在宣說『真我』的原因。『藥效消退』和『洗凈』的意義與前面的解釋相同。現在學習沒有過失，這被稱為『飲用沒有苦味的乳汁』。
在第四句中，被教化的聲聞（Śrāvaka）聽聞佛陀的會通之說，這被稱為『孩子聽聞之後』。修行學習『真我』，這被稱為『還飲用乳汁』。學習不是一蹴而就的，所以說是『漸漸』。
總合來說，依據上面三段的文字，依次進行總合。總合第一段中，『如來也是這樣』，總合前面的女人。『爲了度化』以下，總合『醫生來了』，總合『給予三種藥讓他服用』。其中有三句話。前面的兩句破除執取能取（grasping the grasper）。後面的一句破除遣除所取（dispelling the grasped）。
在前兩句中，首先破除我見（belief in self）。然後破除其他的見解。在第一句中，『爲了度化一切眾生，教導修行無我』，這是衡量病癥接受佛法。『像這樣修行』以下，說明學習有所宣揚。『永遠斷除我心』，說明其所要脫離的，是指脫離我見。『進入涅槃（Nirvana）』，彰顯其所獲得的，是獲得小涅槃。
在第二句中，『爲了去除虛妄的見解，讓他們脫離障礙』，是指脫離邊見、邪見、戒禁取見等等。『示現出佛法，讓他們修行對治』，是指示現出世間的無漏道法，讓他們學習。前面斷除我見，說明其證得滅盡。這裡斷除其他的見解，讓他們修行聖道，言語的隱晦和顯明，道理實際上是相同的。
在第三句中，『再次顯示世間所計度的「我」並非真實，讓他們捨棄虛妄的「我」』。世人大多認為五蘊（Skandha）是『我』。現在知道這個『我』虛妄不真實。『修行無我之法，清凈自身』，讓他們學習無我。觀察身體是無我的。不在身體中虛妄地設立神主，這被稱為『清凈自身』。也可以說第一句
【English Translation】 English version Third, now to explain the other four sentences in the analogy of the 'true self' (Ātman). The first sentence is to explain the analogy of the 'true self'. The second sentence is not accepting the analogy when first hearing it. The third sentence is the Buddha's explanation for the sake of harmonization. The fourth sentence is receiving and practicing this analogy.
In the first sentence, 'the illness of 'I' has been removed, and the treatment of 'non-self' (Anatta) has been abandoned,' this is called 'the effect of the medicine has worn off.' The Buddha uses the great teachings to brush away expedient teachings and reveal the truth, just like a mother washes her milk clean with water. Using the Dharma to attract is called 'calling his child.' Encouraging the study of the 'true self' is called 'giving you milk.'
In the second sentence, intense desire turns into vigor, which is called 'hunger and thirst.' Insisting on past expedient teachings and refusing to accept the great teachings is called 'hearing the poisonous gas, so not coming.'
In the third sentence, manifesting the mind of things is called 'the mother telling the child.' 'Taking medicine for you, smearing poison on the milk,' explains the reason for the 'non-self' spoken in the past. 'Your medicine has worn off,' explains the reason for proclaiming the 'true self' now. 'The effect of the medicine wearing off' and 'washing clean' have the same meaning as the previous explanation. Now learning is without fault, which is called 'drinking milk without bitterness.'
In the fourth sentence, the Śrāvaka (listener) who is being taught hears the Buddha's explanation of harmonization, which is called 'the child hearing it.' Practicing and learning the 'true self' is called 'still drinking milk.' Learning is not done in one fell swoop, so it is said to be 'gradually.'
In summary, according to the above three paragraphs, summarize them in order. Summarizing the first paragraph, 'The Tathagata is also like this,' summarizes the woman in front. 'In order to liberate' below, summarizes 'the doctor came,' summarizes 'giving three kinds of medicine for him to take.' Among them, there are three sentences. The first two sentences break the grasping of the grasper. The last sentence breaks the dispelling of the grasped.
In the first two sentences, first break the belief in self (Sakkāya-ditthi). Then break the other views. In the first sentence, 'In order to liberate all beings, teach the practice of non-self,' this is measuring the illness and receiving the Dharma. 'Practicing like this' below, explains that learning is proclaimed. 'Eternally cutting off the mind of self,' explains what is to be detached from, which refers to detaching from the belief in self. 'Entering Nirvana,' highlights what is obtained, which is obtaining small Nirvana.
In the second sentence, 'In order to remove false views and let them escape from obstacles,' refers to escaping from extreme views, wrong views, adherence to rules and rituals, etc. 'Showing the Dharma and letting them practice the antidote,' refers to showing the world's unconditioned Dharma and letting them learn. The former cuts off the belief in self, explaining that it proves extinction. Here, cutting off other views lets them practice the holy path, the obscurity and clarity of the words, the principles are actually the same.
In the third sentence, 'Again, showing that the 'self' that the world calculates is not real, letting them abandon the false 'self'.' Most people in the world think that the five aggregates (Skandha) are 'self'. Now knowing that this 'self' is false and unreal. 'Practicing the Dharma of non-self, purifying oneself,' lets them learn non-self. Observing that the body is non-self. Not falsely establishing a divine master in the body, this is called 'purifying oneself.' It can also be said that the first sentence
令成斷德。故經說言永斷我心入于涅槃。后之兩句令成行德。行中前句斷除四見修習凈心。后句除我修清凈身。亦得說言初句令人證無學果。故經說言永斷我心入于涅槃。后二令人修起學因。因中前句斷除四見修起正智。后句除我修習凈身。雖有多義。初門應善。喻如已下合第二段。喻中三句但合第二。先舉前喻。后合可知。如彼女下合第三段。喻中四句但合第一第三第四。第二一句略而不合。如彼女人洗乳喚子欲令還服舉前喻中初句之文。我今亦爾說如來藏舉法以合。是故比丘不應生怖合第三句我乳洗竟飲乳無苦。如彼小兒聞喚還飲舉前喻中第四句文。比丘亦爾舉法以合。應自分別如來秘藏不得不有約喻以勸。上來一段正明眾生有性不見。自下第二問答重顯。有二問答。第一迦葉執相徴實難無佛性。如來辯實異相以答。第二迦葉執實徴相難無殺生。如來辯相異實以答。就初難中有十二句。前二難上一切眾生悉有我性。后十難前從本以來常有之義。就前二中迦葉白佛實無有我反佛前言。何以下釋。先自徴責。然後顯無。生時無知以相驗實。若有我下以實責相。以是義下結成無義。第二句中以有終沒證成無我。后十句中第一以其差別之義難破性常。若皆有性是常住者牒佛前義。應無壞者約實徴相。相別名壞。若性是常。
【現代漢語翻譯】 現代漢語譯本 令成就斷德（斷除煩惱的功德）。所以經中說『永遠斷除我心，進入涅槃（佛教術語，指解脫生死的狀態）』。後面的兩句令人成就行德（通過修行獲得的功德）。在行德中，前一句斷除四見（佛教術語，指錯誤的四種見解，即身見、邊見、邪見、見取見），修習清凈心。后一句去除『我』的執著，修習清凈身。也可以說，前一句令人證得無學果（佛教術語，指修行達到最高階段的果位）。所以經中說『永遠斷除我心，進入涅槃』。后兩句令人修起學因（佛教術語，指為達到更高修行境界而努力的原因）。在學因中，前一句斷除四見，修起正智（佛教術語，指正確的智慧）。后一句去除『我』的執著，修習清凈身。雖然有多重含義，但最初的解釋應當是最好的。下面的比喻是第二段的內容。比喻中的三句只對應第二段。先舉出前面的比喻，後面的對應關係可以推知。『如彼女下』是第三段的內容。比喻中的四句只對應第一、第三、第四句。第二句省略沒有對應。『如彼女人洗乳喚子欲令還服』是引用前面比喻中的第一句。『我今亦爾說如來藏（佛教術語，指一切眾生皆具的佛性）』是舉出佛法來對應。『是故比丘（佛教術語，指佛教的出家男眾）不應生怖』對應第三句『我乳洗竟飲乳無苦』。『如彼小兒聞喚還飲』是引用前面比喻中的第四句。『比丘亦爾』是舉出佛法來對應。應當自己分辨如來秘藏（佛教術語，指如來所證悟的深奧境界），不得不借用比喻來勸勉。上面一段是正面說明眾生有佛性卻不能看見。下面第二段是問答，重新顯明這個道理。有兩段問答。第一段是迦葉（佛陀的弟子）執著于表象，追問佛性的真實性，反駁沒有佛性。如來（佛陀的稱號）辨明真實與表象的差異來回答。第二段是迦葉執著于真實，追問表象，反駁沒有殺生（佛教戒律，指殺害生命）。如來辨明表象與真實的差異來回答。在第一段的提問中，有十二句。前兩句是質疑一切眾生都有『我』的本性。后十句是質疑從本來就有的常住不變的意義。在前兩句中，迦葉對佛說實際上沒有『我』，反駁佛之前所說的話。下面的解釋是：先自己提出質疑，然後顯明沒有『我』。出生時沒有知覺，用這個現象來驗證真實性。『若有我下』是用真實來責難表象。『以是義下』總結成沒有『我』的意義。第二句中，用有終結死亡來證明沒有『我』。后十句中，第一句是用差別變化的意義來反駁佛性常住不變。『若皆有性是常住者』是重複佛之前所說的意義。『應無壞者』是用真實來追問表象。表象的差別就叫做『壞』。『若性是常』。
【English Translation】 English version Achieving the virtue of severance. Therefore, the sutra says, 'Eternally severing my mind, entering Nirvana (Buddhist term, referring to the state of liberation from birth and death).' The following two sentences lead to the achievement of the virtue of practice. In the virtue of practice, the first sentence severs the four views (Buddhist term, referring to the four wrong views: self-view, extreme view, wrong view, and view of holding to views), cultivating a pure mind. The second sentence removes the attachment to 'self,' cultivating a pure body. It can also be said that the first sentence leads to the attainment of the fruit of no-more-learning (Buddhist term, referring to the highest stage of practice). Therefore, the sutra says, 'Eternally severing my mind, entering Nirvana.' The latter two sentences lead to the cultivation of the causes of learning (Buddhist term, referring to the reasons for striving to achieve higher states of practice). In the causes of learning, the first sentence severs the four views, cultivating correct wisdom (Buddhist term, referring to correct wisdom). The second sentence removes the attachment to 'self,' cultivating a pure body. Although there are multiple meanings, the initial explanation should be the best. The following analogy is the content of the second paragraph. The three sentences in the analogy only correspond to the second paragraph. First, the previous analogy is given, and the subsequent correspondence can be inferred. 'As she below' is the content of the third paragraph. The four sentences in the analogy only correspond to the first, third, and fourth sentences. The second sentence is omitted and does not correspond. 'As that woman washes the milk and calls the child, wanting him to drink again' is quoting the first sentence from the previous analogy. 'I am now also speaking of the Tathagatagarbha (Buddhist term, referring to the Buddha-nature inherent in all beings)' is giving the Dharma to correspond. 'Therefore, bhikkhus (Buddhist term, referring to Buddhist monks) should not be afraid' corresponds to the third sentence, 'After I wash the milk, drinking the milk is without suffering.' 'As that child hears the call and drinks again' is quoting the fourth sentence from the previous analogy. 'Bhikkhus are also like that' is giving the Dharma to correspond. One should distinguish for oneself the secret treasury of the Tathagata (Buddhist term, referring to the profound realm realized by the Tathagata), and one must use analogies to encourage. The above paragraph is a positive explanation that beings have Buddha-nature but cannot see it. The following second paragraph is a question and answer, re-illuminating this principle. There are two question and answer sections. The first section is that Kashyapa (Buddha's disciple) is attached to appearances, questioning the reality of Buddha-nature, refuting that there is no Buddha-nature. The Tathagata (title of the Buddha) clarifies the difference between reality and appearance to answer. The second section is that Kashyapa is attached to reality, questioning appearances, refuting that there is no killing (Buddhist precept, referring to the taking of life). The Tathagata clarifies the difference between appearance and reality to answer. In the first question, there are twelve sentences. The first two sentences question that all beings have the nature of 'self.' The last ten sentences question the meaning of being permanent and unchanging from the beginning. In the first two sentences, Kashyapa said to the Buddha that there is actually no 'self,' refuting what the Buddha said before. The following explanation is: first, raise the question yourself, and then clarify that there is no 'self.' There is no awareness at birth, using this phenomenon to verify reality. 'If there is self below' is using reality to criticize appearance. 'With this meaning below' concludes the meaning of no 'self.' In the second sentence, using having an end and death to prove that there is no 'self.' In the last ten sentences, the first sentence uses the meaning of difference and change to refute that Buddha-nature is permanent and unchanging. 'If all have nature and are permanent' is repeating the meaning of what the Buddha said before. 'There should be no destruction' is using reality to question appearance. The difference in appearance is called 'destruction.' 'If nature is permanent.'
常法不異。一切眾生應無種種差別壞相。若無壞下難破無壞成相差別。今見已下以相差別難破性常。業緣不同明其因別。諸趣各異彰其果別。因果既別何處得常。第二以有勝負難破性常。第三以有殺盜淫等諸不善業難破性常。第四以其飲酒醉亂難無性常。第五以其盲不見色聾不聞等難破性常。第六以避火坑毒等難無性常。第七所更后便忘失難無性常。第八以有老少等別難破性常。第九句中就處以徴。第十句中約殺以責。下佛答之。初力士喻答前二難明性是有。下雪山喻答后十難顯性是常。就明有中初喻次合。如來秘藏如是已下結嘆經勝。喻中有三。一凡夫起惑覆障佛性喻。二即命下二乘習空不見真我喻。三時良醫慰力士下佛為顯實令彼證見喻。三中初段還顯向前貧女喻中凡夫不見。第二顯前嬰孩喻中二乘不見。第三成前兩段之中佛開令見。就初段中王喻如來。三千世界佛所化處名為王家。凡夫眾生惑性增強名為力士。心有佛性故言眉間有金剛珠。諸惡知識名餘力士。由近惡友彼此煩惱同皆現起。故云捔力。相領善法名為相撲。心對惑緣名頭牴觸。心中之性為相隱覆名額上珠尋沒膚中。隱而不覺名不自知。是珠所在由性隱覆多受諸苦名處有瘡。第二段中別有四句。一患機感聖喻。二時有明下佛知機病喻。三醫尋問下徴情
【現代漢語翻譯】 現代漢語譯本 常法不會改變。一切眾生應該沒有種種差別和壞滅的現象。如果沒有壞滅，就難以打破沒有壞滅而成就的常相差別。現在所見到的種種差別現象，難以打破自性的恒常不變。眾生的業緣不同，說明了因的差別。諸趣（六道）的果報各不相同，彰顯了果的差別。因和果既然有差別，又怎麼能說是恒常不變的呢？ 第二，因為有勝負，難以打破自性的恒常不變。 第三，因為有殺、盜、淫等各種不善業，難以打破自性的恒常不變。 第四，因為有人飲酒醉亂，難以認為自性是恒常不變的。 第五，因為有人是盲人，看不見顏色；有人是聾子，聽不見聲音等等，難以打破自性的恒常不變。 第六，因為人們會躲避火坑和毒藥等等，難以認為自性是恒常不變的。 第七，因為人們常常會忘記之後發生的事情，難以認為自性是恒常不變的。 第八，因為有老年和少年的區別等等，難以打破自性的恒常不變。 第九句中，是從處所方面來提出疑問。 第十句中，是就殺生這件事來責問。 下面是佛陀的回答。首先用力士的比喻來回答前面兩個難題，說明佛性是存在的。下面用雪山的比喻來回答後面的十個難題，顯示佛性是恒常不變的。在說明存在的部分，先是比喻，然後是合喻。'如來秘藏'以下是總結讚歎此經的殊勝之處。比喻中有三個方面：一是凡夫生起迷惑，覆蓋和障礙佛性的比喻；二是'即命'以下，二乘人習於空性，不能見到真我的比喻；三是'時良醫慰力士'以下，佛陀爲了顯示真實，讓力士證見佛性的比喻。在這三個比喻中，第一段還顯示了向前貧女的比喻中凡夫不能見到佛性。第二段顯示了向前嬰孩的比喻中二乘人不能見到佛性。第三段成就了前面兩段，佛陀開示讓人們見到佛性。在第一段中，國王比喻如來(Tathagata)。三千世界是佛陀所教化的地方，所以稱為王家。凡夫眾生迷惑的習性增強，稱為力士。心中有佛性，所以說眉間有金剛珠。各種惡知識稱為其他的力士。由於接近惡友，彼此的煩惱共同生起，所以說是'捔力'。互相領受善法稱為'相撲'。心面對迷惑的因緣，稱為'頭牴觸'。心中的自性被互相隱藏覆蓋，額頭上的珠子尋找不到，隱藏在面板之中。因為隱藏而不能覺察，所以不知道珠子在哪裡。由於自性被隱藏覆蓋，所以多受各種痛苦，稱為'處有瘡'。 第二段中有四個部分：一是患機感聖的比喻；二是'時有明'以下，佛陀知道時機成熟的比喻；三是'醫尋問'以下，詢問病情。
【English Translation】 English version The constant Dharma does not change. All sentient beings should not have various differences and destructive appearances. If there is no destruction, it is difficult to break the constant appearance of non-destruction. The differences in appearances that are seen now make it difficult to break the constant nature of self-nature. The different karmic conditions of sentient beings illustrate the difference in causes. The different retributions of the various realms (six realms) highlight the difference in effects. Since causes and effects are different, how can it be said to be constant and unchanging? Secondly, because there are victories and defeats, it is difficult to break the constant nature of self-nature. Thirdly, because there are various unwholesome deeds such as killing, stealing, and sexual misconduct, it is difficult to break the constant nature of self-nature. Fourthly, because some people become intoxicated with alcohol, it is difficult to consider self-nature as constant and unchanging. Fifthly, because some people are blind and cannot see colors; some are deaf and cannot hear sounds, etc., it is difficult to break the constant nature of self-nature. Sixthly, because people avoid fire pits and poison, etc., it is difficult to consider self-nature as constant and unchanging. Seventhly, because people often forget what happened afterward, it is difficult to consider self-nature as constant and unchanging. Eighthly, because there are differences such as old age and youth, etc., it is difficult to break the constant nature of self-nature. The ninth sentence raises questions from the aspect of location. The tenth sentence questions about the act of killing. The following is the Buddha's answer. First, the analogy of the strong man is used to answer the first two difficult questions, explaining that Buddha-nature exists. Then, the analogy of the Snow Mountain is used to answer the last ten difficult questions, showing that Buddha-nature is constant and unchanging. In the part explaining existence, there is first the analogy, and then the combination of analogies. 'Tathagatagarbha (Tathagata's Womb)' below is a summary praising the excellence of this sutra. There are three aspects to the analogy: first, the analogy of ordinary people giving rise to delusion, covering and obstructing Buddha-nature; second, from 'Ji Ming' onwards, the analogy of the two vehicles (Hinayana) being accustomed to emptiness and not seeing the true self; third, from 'Shi Liang Yi Wei Lishi' onwards, the analogy of the Buddha showing the truth to the strong man so that he can realize Buddha-nature. In these three analogies, the first paragraph also shows that ordinary people in the previous analogy of the poor woman cannot see Buddha-nature. The second paragraph shows that the two vehicles in the previous analogy of the infant cannot see Buddha-nature. The third paragraph completes the previous two paragraphs, with the Buddha revealing and allowing people to see Buddha-nature. In the first paragraph, the king is an analogy for the Tathagata (Tathagata). The three thousand worlds are the places where the Buddha teaches, so they are called the king's house. The increased habit of delusion in ordinary sentient beings is called the strong man. Because there is Buddha-nature in the heart, it is said that there is a vajra (diamond) pearl between the eyebrows. Various evil knowledges are called other strong men. Because of approaching evil friends, each other's afflictions arise together, so it is said to be 'competing strength'. Mutually receiving good Dharma is called 'wrestling'. The mind facing the conditions of delusion is called 'head collision'. The self-nature in the heart is mutually hidden and covered, and the pearl on the forehead cannot be found, hidden in the skin. Because it is hidden and cannot be perceived, it is not known where the pearl is. Because self-nature is hidden and covered, one suffers various pains, called 'having sores'. There are four parts to the second paragraph: first, the analogy of the patient's condition moving the sage; second, from 'Shi You Ming' onwards, the analogy of the Buddha knowing when the time is ripe; third, from 'Yi Xun Wen' onwards, asking about the condition.
責實喻。四力士驚下彼聞舍我喻。就初句中患機感聖名為命醫。求佛除障名欲自治。第二句中佛為明醫。深閑治法名知方藥。知苦由於迷理而生。故言知瘡因珠入體。佛性雖隱在於現在淺近身中名珠入皮。現有不滅故曰停住。第三句中如來出世以理徴凡故言良醫尋問力士。責其心中所計吾我名額上珠為何所在。然諸眾生所計之我原從佛性真我處起。真我隱沒。便於無處妄計有之。佛今無處徴使知無。令于有處起意趣求。故今徴問為何所在。第四句中明諸凡夫被聖徴窮。方覺無我。乍見無我翻違舊意。故云驚答我額上珠乃無去耶。既覺神空。謂呼佛性真我亦無。故言是珠今何所在。疑同有為虛妄無實。是故說言將非幻化。退心聲聞雖復退大。暫時學小心恒不暢名愁啼哭。如舍利弗每傷是也。第三段中句別有四。一佛為顯實喻。二不信醫下始聞不受喻。三執鏡下佛重顯示喻。四力士見下彼聞悟解喻。就初句中退心聲聞失大愁惱。如來顯性以安其心名慰力士。有性必得是故勸言不應愁苦。汝因斗時寶珠入體明隱所由。由對惑緣性隱身中名珠入體。今在皮裹示其所在。住于現在淺近身中不在未來深遠之身名在皮裹影現於外。證有不虛相現聖心名影現外。汝曹斗下明諸眾生不見所以。曹猶輩也。由惑熾盛故隱不知。第二句中始聞
【現代漢語翻譯】 現代漢語譯本： 《責實喻》。四力士驚下彼聞舍我喻。就初句中，患機感聖名為命醫。求佛除障名欲自治。第二句中，佛為明醫。深閑治法名知方藥。知苦由於迷理而生。故言知瘡因珠入體。佛性雖隱在於現在淺近身中名珠入皮。現有不滅故曰停住。第三句中，如來（Tathagata）出世以理徴凡故言良醫尋問力士。責其心中所計吾我名額上珠為何所在。然諸眾生所計之我原從佛性真我處起。真我隱沒。便於無處妄計有之。佛今無處徴使知無。令于有處起意趣求。故今徴問為何所在。第四句中，明諸凡夫被聖徴窮。方覺無我。乍見無我翻違舊意。故云驚答『我額上珠乃無去耶』。既覺神空。謂呼佛性真我亦無。故言『是珠今何所在』。疑同有為虛妄無實。是故說言『將非幻化』。退心聲聞雖復退大。暫時學小心恒不暢名愁啼哭。如舍利弗（Sariputra）每傷是也。 第三段中句別有四。一佛為顯實喻。二不信醫下始聞不受喻。三執鏡下佛重顯示喻。四力士見下彼聞悟解喻。就初句中，退心聲聞失大愁惱。如來顯性以安其心名慰力士。有性必得是故勸言『不應愁苦』。汝因斗時寶珠入體明隱所由。由對惑緣性隱身中名珠入體。今在皮裹示其所在。住于現在淺近身中不在未來深遠之身名在皮裹影現於外。證有不虛相現聖心名影現外。汝曹斗下明諸眾生不見所以。曹猶輩也。由惑熾盛故隱不知。第二句中，始聞
【English Translation】 English version: 'The Parable of Demanding Reality'. The four strong men are startled, and then they hear the parable of abandoning the self. In the first sentence, suffering from the machine's response to the sage is called the life-saving doctor. Seeking the Buddha (Buddha) to remove obstacles is called wanting to govern oneself. In the second sentence, the Buddha is the wise doctor. Being deeply familiar with the method of treatment is called knowing the prescription. Knowing that suffering arises from being deluded about the truth, hence it is said, 'Knowing that the sore is caused by the pearl entering the body.' Although the Buddha-nature (Buddha-nature) is hidden in the present, shallow body, it is called 'the pearl entering the skin.' Because existence is not extinguished, it is said to 'remain'. In the third sentence, the Tathagata appears in the world to examine the ordinary with reason, hence it is said, 'The good doctor seeks and questions the strong men, asking where the pearl on the forehead is, which is the self that they calculate in their hearts.' However, the self that all beings calculate originally arises from the true self of the Buddha-nature. The true self is hidden, so they falsely calculate that it exists where it does not. Now the Buddha examines where it is not, so that they know it is not. Causing them to arise intention and seek where it exists. Therefore, now he asks where it is. In the fourth sentence, it is clear that all ordinary people are exhausted by the sage's examination. Only then do they realize there is no self. Suddenly seeing no self goes against their old intentions. Therefore, it is said that they are startled and answer, 'Has the pearl on my forehead not gone away?' Since they realize that the spirit is empty, they say that the true self of the Buddha-nature also does not exist. Therefore, they say, 'Where is this pearl now?' They doubt that it is the same as conditioned existence, which is false and unreal. Therefore, it is said, 'Could it not be an illusion?' Although the Hearers (Sravakas) with retreating minds retreat from the Great Vehicle, they temporarily learn the Small Vehicle, but their minds are always not at ease, which is called sorrowful weeping, as Sariputra often grieves. In the third section, there are four sentences. First, the Buddha reveals the real parable. Second, not believing the doctor, they initially hear and do not accept the parable. Third, holding the mirror, the Buddha reveals the parable again. Fourth, the strong men see, and then they hear and understand the parable. In the first sentence, the Hearers with retreating minds lose great sorrow and distress. The Tathagata reveals the nature to pacify their minds, which is called comforting the strong men. Having nature will surely be attained, therefore he advises, 'You should not be sorrowful.' You entered the body with the precious pearl when fighting, clarifying the reason for the concealment. Because of the connection with delusion, the nature is hidden in the body, which is called 'the pearl entering the body.' Now it is shown where it is in the skin. Dwelling in the present, shallow body, not in the future, distant body, is called 'being in the skin, the shadow appearing outside.' Proving that existence is not false, the appearance manifests the sage's mind, which is called 'the shadow appearing outside.' You all fought below, clarifying that all beings do not see the reason. 'Cao' means 'group'. Because delusion is rampant, it is hidden and not known. In the second sentence, initially hearing
不受名不信醫。若在皮下顯不信相。現身名皮。未來世中證性之身深遠如筋。性在現身名在皮裹。現在身中膿血不凈何緣不出。性在未來深遠身中名在筋里。當有現無不應可見。迷理疑教故言云何欺誑於我。第三句中重為顯示大涅槃經。能有顯了說之為鏡。佛以此經顯照物心名為照面。心中之性修顯在經名鏡中現。第四句中彼聞悟解尋說知性名為見已。怪妄有真故言驚怪。慶妄有真故生奇想。就下閤中依上三段次第合之。合初段中。眾生如是合前力士。不近知識合與力士角力相撲。雖有不見合都不知是珠所在。而為貪等合沒膚中。故墮已下合處有瘡。貪淫瞋恚愚癡覆下合第二段。前有四句但合第四。于中先明二乘之人本為惑覆不見佛性。如彼力下明由不見專覺無我。如彼力士寶珠在體謂呼失去牒舉前喻。眾生亦下舉法以合。以不近友不知密藏故修無我。喻如已下明二乘人修無我故不見真我。喻如非聖雖說有我不知我性舉凡顯聖。凡未同聖故云非聖。我弟子下辯聖同凡。聲聞弟子同前凡夫不知真我故云如是。下廣之。不知親近善知識故修無我者。謂不親近大乘知識專修無我。亦復不知無我處者。不知無我正在有為。尚自不知無我真性況復能知有我性者舉淺況深明不知我。舉淺擬深是以言尚。法空以為無我真性。一切諸法
【現代漢語翻譯】 現代漢語譯本 不受名不信醫。若在皮下顯不信相。現身名皮。未來世中證性之身深遠如筋。性在現身名在皮裹。現在身中膿血不凈何緣不出。性在未來深遠身中名在筋里。當有現無不應可見。迷理疑教故言云何欺誑於我。第三句中重為顯示大涅槃經（Mahāparinirvāṇa Sūtra）。能有顯了說之為鏡。佛以此經顯照物心名為照面。心中之性修顯在經名鏡中現。第四句中彼聞悟解尋說知性名為見已。怪妄有真故言驚怪。慶妄有真故生奇想。就下閤中依上三段次第合之。合初段中。眾生如是合前力士。不近知識合與力士角力相撲。雖有不見合都不知是珠所在。而為貪等合沒膚中。故墮已下合處有瘡。貪淫瞋恚愚癡覆下合第二段。前有四句但合第四。于中先明二乘之人本為惑覆不見佛性。如彼力下明由不見專覺無我。如彼力士寶珠在體謂呼失去牒舉前喻。眾生亦下舉法以合。以不近友不知密藏故修無我。喻如已下明二乘人修無我故不見真我。喻如非聖雖說有我不知我性舉凡顯聖。凡未同聖故云非聖。我弟子下辯聖同凡。聲聞弟子同前凡夫不知真我故云如是。下廣之。不知親近善知識故修無我者。謂不親近大乘知識專修無我。亦復不知無我處者。不知無我正在有為。尚自不知無我真性況復能知有我性者舉淺況深明不知我。舉淺擬深是以言尚。法空以為無我真性。一切諸法
【English Translation】 English version They are not called 'unbelievers' because they do not trust physicians. If disbelief appears under the skin, the manifested body is called 'skin'. In future lives, the body that realizes its nature is as deep and far-reaching as tendons. The nature is in the manifested body, and the name is wrapped in the skin. Why doesn't the impure pus and blood in the present body come out? The nature is in the deep and far-reaching body of the future, and the name is in the tendons. What should be present is not visible. Being deluded about the principle and doubting the teachings, they say, 'Why do you deceive me?' The third sentence repeatedly reveals the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra). Being able to clearly speak of it is like a mirror. The Buddha uses this sutra to illuminate the minds of beings, which is called 'looking in the mirror'. The nature in the heart is cultivated and manifested in the sutra, which is called 'appearing in the mirror'. In the fourth sentence, upon hearing, understanding, seeking, and speaking, knowing the nature is called 'seeing already'. They are surprised that falsehood has truth, so they say 'astonishing'. They rejoice that falsehood has truth, so they have strange thoughts. Combining the following, according to the above three sections, combine them in order. Combining the first section, 'Beings are like this' combines with the previous strong man. 'Not approaching knowledge' combines with wrestling with the strong man. 'Although there is no seeing' combines with 'not knowing where the pearl is'. 'And because of greed, etc.' combines with 'sinking into the skin'. Therefore, 'falling' combines with 'there is a sore'. Greed, lust, anger, and ignorance cover the following, combining the second section. The previous four sentences only combine the fourth. Among them, it first clarifies that people of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are originally covered by delusion and do not see the Buddha-nature. Like that strong man, it clarifies that because they do not see, they only perceive no-self (anatta). Like that strong man, the pearl is on the body, but they say they have lost it, citing the previous metaphor. 'Beings also' uses the Dharma to combine. Because they do not approach friends and do not know the secret treasure, they cultivate no-self. The metaphor 'like' clarifies that people of the two vehicles do not see the true self because they cultivate no-self. The metaphor 'like non-saints' although they say there is self, they do not know the nature of self, citing the ordinary to reveal the saintly. The ordinary are not the same as the saintly, so it is called 'non-saints'. 'My disciples' distinguishes the saintly from the ordinary. Śrāvaka disciples are the same as the previous ordinary people, not knowing the true self, so it is called 'like this'. The following expands on it. 'Those who do not know to be close to good teachers and therefore cultivate no-self' means not being close to Mahayana (Mahāyāna) teachers and only cultivating no-self. 'Also, they do not know the place of no-self' means not knowing that no-self is precisely in conditioned existence (saṃskṛta). 'They still do not know the true nature of no-self, how much more can they know the nature of self' citing the shallow to imply the deep, clarifying not knowing the self. Citing the shallow to compare to the deep is why it is said 'still'. The emptiness of phenomena (dharma-śūnyatā) is considered the true nature of no-self. All phenomena.
實無我故。二乘之人但知生空不解法空。名為不知無我真性。無我易解猶尚不知。況復能知有我真性。善男子下合第三段。向前喻中句別有四。今合第一第二第四。第三不合。如來如是說諸眾生皆有佛性合上初句。喻如良醫示力士珠舉喻以帖。是諸眾生為煩惱覆不識佛性合第二句始聞不信。若盡已下合第四句因說悟解。先舉其法。后以喻帖。上來合竟。如來秘藏如是無量不可思者。是第三段結嘆經勝。由經見性所以嘆之。大涅槃經名為秘藏。所辯義廣故言無量。所顯義深名不可思。亦可此言結嘆佛性。性名秘藏。廣名無量。深名不思。上來一喻答初二問明生有性。自下一喻答后十句無常之難明性是常。于中初喻次合後結。喻中有六。一眾生有性惑障不見喻。二有人聞下舉其見者證性是有喻。三王既沒下隨緣轉變喻。四是藥真下體常一味喻。五凡夫薄下舉凡不見顯性深勝喻。六復有王下舉后證見明性是常喻。就初句中雪山有藥其味極甜喻生有性。山喻五陰。藥喻佛性。名曰樂味列名顯法。食能生樂故名樂味。喻明佛性證成勝樂。其味極甜辯相顯法。喻明佛性體味精純。在深叢下喻諸眾生惑障不見。叢喻煩惱。煩惱覆障故不能見。第二句中有人聞香知地有藥。舉彼菩薩聞見佛性證性是有。人喻菩薩。依經聞名名為聞香。知
【現代漢語翻譯】 現代漢語譯本 因為實際上沒有『我』（ātman）。二乘（Śrāvakayāna and Pratyekabuddhayāna）之人只知道『生空』（śūnyatā of beings），不理解『法空』（śūnyatā of dharmas），所以說他們不知道『無我』的真性。『無我』尚且容易理解，他們都不能理解，更何況能夠理解『有我』（ātman）的真性呢？ 『善男子』以下是第三段的總結。前面的比喻中，句子分別對應四個方面。現在總結第一、第二、第四個方面，第三個方面不總結。『如來如是說諸眾生皆有佛性』，對應上面的第一句。『喻如良醫示力士珠』，這是舉比喻來貼合。『是諸眾生為煩惱覆不識佛性』，對應第二句，開始聽聞時不相信。『若盡已下』，對應第四句，因為解說而領悟理解。先舉出法，然後用比喻來貼合。上面是總結完畢。 『如來秘藏如是無量不可思者』，這是第三段，總結讚歎經典的殊勝。因為通過經典見到佛性，所以讚歎它。《大涅槃經》名為『秘藏』，所辨析的義理廣博，所以說『無量』。所顯現的義理深刻，名為『不可思』。也可以說這句話是總結讚歎佛性。佛性名為『秘藏』，廣博名為『無量』，深刻名為『不思』。上面一個比喻回答了最初的兩個問題，說明眾生具有佛性。下面一個比喻回答後面的十句關於無常的詰難，說明佛性是常。其中先是比喻，然後是總結，最後是結論。比喻中有六個方面：一、眾生具有佛性，但被迷惑和障礙所遮蔽而不能看見的比喻；二、『有人聞下』，舉出看見佛性的人來證明佛性是存在的比喻；三、『王既沒下』，隨因緣轉變的比喻；四、『是藥真**常一味』，藥的真性永遠是一種味道的比喻；五、『凡夫薄下』，舉出不能看見佛性來顯示佛性的深刻殊勝的比喻；六、『復有王下』，舉出後來證見佛性來表明佛性是常的比喻。就第一句中，『雪山有藥其味極甜』，比喻眾生具有佛性。山比喻五陰（pañca-skandha）。藥比喻佛性。『名曰樂味』，列出名稱來顯示法。食用后能夠產生快樂，所以名為『樂味』，比喻說明佛效能夠成就殊勝的快樂。『其味極甜』，通過辨析事物的特性來顯示法，比喻說明佛性的本體味道精純。『在深叢下』，比喻眾生被迷惑和障礙所遮蔽而不能看見。叢比喻煩惱。因為煩惱的覆蓋和障礙，所以不能看見。第二句中，『有人聞香知地有藥』，舉出菩薩聽聞和看見佛性來證明佛性是存在的。人比喻菩薩。依靠經典聽聞佛法，名為『聞香』。知道
【English Translation】 English version Because in reality, there is no self (ātman). People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only know the emptiness of beings (śūnyatā of beings) but do not understand the emptiness of dharmas (śūnyatā of dharmas). Therefore, it is said that they do not know the true nature of 'no-self'. Even 'no-self' is easy to understand, yet they cannot understand it. How much more so can they understand the true nature of 'self' (ātman)? 『Good man』 below is the summary of the third section. In the previous metaphor, the sentences correspond to four aspects respectively. Now, summarize the first, second, and fourth aspects; the third aspect is not summarized. 『The Tathāgata thus says that all sentient beings have Buddha-nature』 corresponds to the first sentence above. 『The metaphor is like a good doctor showing the strong man's pearl,』 this is using a metaphor to fit. 『These sentient beings are covered by afflictions and do not recognize Buddha-nature』 corresponds to the second sentence, initially not believing upon hearing. 『If exhausted below』 corresponds to the fourth sentence, understanding and comprehending through explanation. First, present the Dharma, and then use a metaphor to fit. The above is the completion of the summary. 『The Tathāgata's secret treasury is thus immeasurable and inconceivable』 is the third section, summarizing and praising the superiority of the scripture. Because one sees the Buddha-nature through the scripture, it is praised. The Mahāparinirvāṇa Sūtra is called the 'secret treasury' because the principles it analyzes are vast, hence 'immeasurable'. The principles it reveals are profound, hence 'inconceivable'. It can also be said that this sentence summarizes and praises the Buddha-nature. Buddha-nature is called the 'secret treasury', vastness is called 'immeasurable', and profoundness is called 'inconceivable'. The above metaphor answers the first two questions, explaining that sentient beings have Buddha-nature. The following metaphor answers the subsequent ten questions about impermanence, explaining that Buddha-nature is permanent. Among them, first is the metaphor, then the summary, and finally the conclusion. There are six aspects in the metaphor: first, the metaphor of sentient beings having Buddha-nature but being obscured by delusion and obstacles and unable to see it; second, 『Someone hears below,』 citing those who see Buddha-nature to prove that Buddha-nature exists; third, 『The king is gone below,』 the metaphor of changing according to conditions; fourth, 『This medicine is truly always of one flavor,』 the metaphor of the true nature of the medicine always being of one flavor; fifth, 『Ordinary people are thin below,』 citing the inability to see Buddha-nature to show the profound superiority of Buddha-nature; sixth, 『Again, there is a king below,』 citing the later realization of Buddha-nature to show that Buddha-nature is permanent. In the first sentence, 『In the snowy mountains, there is medicine with an extremely sweet taste,』 it is a metaphor for sentient beings having Buddha-nature. The mountain is a metaphor for the five aggregates (pañca-skandha). The medicine is a metaphor for Buddha-nature. 『Named the taste of joy,』 listing the name to reveal the Dharma. Being able to produce joy after consumption, hence named 'taste of joy,' the metaphor explains that Buddha-nature can accomplish supreme joy. 『Its taste is extremely sweet,』 revealing the Dharma by analyzing the characteristics of things, the metaphor explains that the essence of Buddha-nature is pure. 『Under the deep bushes,』 it is a metaphor for sentient beings being obscured by delusion and obstacles and unable to see it. The bushes are a metaphor for afflictions. Because of the covering and obstacles of afflictions, one cannot see it. In the second sentence, 『Someone smells the fragrance and knows there is medicine in the ground,』 citing Bodhisattvas hearing and seeing Buddha-nature to prove that Buddha-nature exists. The person is a metaphor for Bodhisattvas. Relying on the scriptures to hear the Dharma is called 'smelling the fragrance'. Knowing
身有性故言知地當有是藥。實有稱言名為當有。不言當來方始有矣。過有王下舉佛證見明性是有。過佛為王。欲于自身求佛性名于雪山。為見佛性世世修道故言為藥在在處處造作木筒以接是藥。行勛滿足理從緣顯名藥熟時。陰身中現名從地出。顯在行心名集木筒。證會本性名味真正。第三句中王既沒已喻佛滅后。性從緣變故言是藥或酢咸等。如是一下釋別所由。隨處故爾。亦得名為結別所以。此即答上后十難中前九難也。明性隨緣故有差別勝負等異。第四句中是藥真味停留在山猶如滿月答第十難。明性體常不可斷絕。第五句中凡人喻于凡夫二乘始行菩薩。顯性行微名為薄福。想心推求故說钁斫。勤求不見說言加功困苦不得。第六句中后佛為王。果成名出。顯性緣具名福因緣。證性體實名得藥味。閤中第二略而不合。余皆合之。合初句中。如來秘藏合雪山藥。其味亦爾合名樂味其味極甜。為煩惱覆合在叢下。無明眾生不能見者合人不見。一切已下超合第三。一味喻性合前文中如是一味。以煩惱故出種種味合隨流處有種種味。謂地獄等顯種種相。亦即合前或酢咸等。佛性雄下合第四段真味在山。于中初先正就佛性明不可殺。如我性下以性即藏成不可殺。前中初言佛性雄猛難可沮壞是故無有能殺害者正明佛性他不能殺。若有
殺下反明佛性他不能殺。如是佛性終不可斷結明前正。若可斷者無有是處結明後反。後段之中初性即藏。后明叵壞。雖不可下合第五段。凡夫钁斫困苦不得。若得成下合第六段。上來合竟。以是因緣無能殺者結答上問成不可斷。前六段中偏就四段結答上矣。上來迦葉執相徴實難無佛性。如來辯實異相以答。自下迦葉執實徴相難無殺生。如來辯相異實以答。難意如何。若性叵殺應無不善。下佛答之。明相異性故有殺生。以有殺故有不善業。文中初先正對前問明有殺生。必定當下結嘆法深。前中初言實有殺生總明有殺。何以下釋。釋中有二。一明佛性不離陰相殺之有罪。翻前問中無不善業。二非聖下明其陰相不即佛性是故可殺。翻前無殺。前中初明性不離陰故壞五陰名曰殺生。以違性故明知由殺墮墜惡趣。后明由業有剎利等種種差別。后中初明眾生我相異於佛性是故可殺。譬如已下明諸眾生陰法異性是故可殺。前中兩句。一明妄異真。非聖之人橫計我等舉彼凡我。如是已下辯妄異真。二出世我下明真異妄。出世我相名為佛性舉彼真我。如是計我名為最善嘆真異妄。陰異性中約智辯異。五陰可思佛性叵測是以不同。于中先喻。次約顯法。以是義下結陰可殺。喻中有人。喻求性人。聞身有性名知伏藏。用己明心觀陰求性名取利
【現代漢語翻譯】 現代漢語譯本 殺害（殺）具有反明明瞭佛性的眾生，他（殺者）不能真正殺害。這樣的佛性終究是不可斷滅的，這是在結明之前就確定的（前正）。如果佛性可以被斷滅，那是不可能的（結明後反）。在後一段中，最初的『性』就是『藏』（指如來藏），後來的『明』是不可破壞的。雖然『不可』，但與第五段相合。凡夫用钁頭砍斫，感到困苦，也無法破壞佛性。如果能夠成功（破壞佛性），則與第六段相合。以上是總體的結合。因為這個原因，沒有人能夠殺害佛性，這是總結回答了前面的問題，證明佛性是不可斷滅的。前面的六段中，主要就其中的四段進行了總結回答。以上是迦葉執著于現象，徵詢佛性的真實性，認為沒有佛性。如來通過辨析現象與實體的不同來回答。接下來，迦葉執著于實體，徵詢現象，認為沒有殺生。如來通過辨析現象與實體的不同來回答。迦葉提問的意圖是什麼呢？如果佛性不可殺害，那麼就不應該有不善的行為。下面佛陀回答說，因為現象與佛性不同，所以有殺生。因為有殺生，所以有不善的業。文中首先正面回答前面的問題，說明有殺生。必定在下面總結讚歎佛法的深奧。前面部分首先說『實有殺生』，總的說明有殺生。下面如何解釋呢？解釋中有兩點。一是說明佛性不離五陰之相，殺害五陰是有罪的，這推翻了前面問題中的『沒有不善業』。二是從『非聖』開始，說明五陰之相不等於佛性，因此是可以殺害的，這推翻了前面問題中的『沒有殺生』。前面部分首先說明佛性不離五陰，所以破壞五陰叫做殺生。因為違背了佛性，所以知道由於殺生會墮入惡趣。後面說明由於業力，有剎帝利（Kshatriya）等種種差別。後面部分首先說明眾生的我相不同於佛性，因此是可以殺害的。譬如以下說明諸眾生的五陰之法不同於佛性，因此是可以殺害的。前面部分有兩句。一句是說明虛妄不同於真實。『非聖之人』橫加計度，認為有我等，這是舉出凡夫的我。『如是已下』辨析虛妄不同於真實。二是『出世我下』說明真實不同於虛妄。出世間的我相叫做佛性，這是舉出真實的『我』。『如是計我名為最善』讚歎真實不同於虛妄。五陰不同於佛性，是從智慧的角度來辨析不同。五陰可以思量，佛性不可測度，因此不同。其中先用比喻，然後用顯法來說明。『以是義下』總結五陰是可以殺害的。比喻中有一個人，比喻尋求佛性的人。聽說身體中有佛性，叫做知道伏藏。用自己的明心來觀察五陰，尋求佛性，叫做取利。
【English Translation】 English version Killing (killing) sentient beings who have the nature of Buddha that opposes clarity, he (the killer) cannot truly kill. Such Buddha-nature is ultimately indestructible, which is determined before the conclusion is made clear (preliminary affirmation). If Buddha-nature could be destroyed, that would be impossible (conclusion reverses). In the latter section, the initial 'nature' is the 'store' (referring to the Tathagatagarbha), and the subsequent 'clarity' is indestructible. Although 'impossible', it aligns with the fifth section. Ordinary people use adzes to chop, feeling distressed, yet they cannot destroy Buddha-nature. If it could be successfully (destroyed), it would align with the sixth section. The above is the overall combination. Because of this reason, no one can kill Buddha-nature, which is the summary answer to the previous question, proving that Buddha-nature is indestructible. In the preceding six sections, the summary answer mainly addresses four of them. The above is where Kashyapa (Kashyapa) clings to phenomena, inquiring about the reality of Buddha-nature, believing there is no Buddha-nature. The Tathagata (Tathagata) answers by distinguishing the difference between phenomena and entities. Next, Kashyapa clings to entities, inquiring about phenomena, believing there is no killing. The Tathagata answers by distinguishing the difference between phenomena and entities. What is Kashyapa's intention in asking? If Buddha-nature cannot be killed, then there should be no unwholesome actions. Below, the Buddha answers, because phenomena are different from Buddha-nature, there is killing. Because there is killing, there are unwholesome karmas. The text first directly answers the previous question, stating that there is killing. It will definitely conclude below by praising the profundity of the Dharma. The first part initially says 'there is indeed killing', generally stating that there is killing. How is it explained below? There are two points in the explanation. One is to explain that Buddha-nature is inseparable from the aspect of the five skandhas (five aggregates), and killing the five skandhas is sinful, which refutes the 'no unwholesome actions' in the previous question. The second is from 'non-saints' onwards, explaining that the aspect of the five skandhas is not equal to Buddha-nature, therefore it can be killed, which refutes the 'no killing' in the previous question. The first part initially explains that Buddha-nature is inseparable from the five skandhas, so destroying the five skandhas is called killing. Because it violates Buddha-nature, it is known that due to killing, one will fall into evil realms. The latter explains that due to karma, there are various differences such as Kshatriyas (Kshatriya). The latter part first explains that the self-image of sentient beings is different from Buddha-nature, therefore it can be killed. For example, below it explains that the five skandha dharmas of sentient beings are different from Buddha-nature, therefore they can be killed. The first part has two sentences. One sentence explains that delusion is different from reality. 'Non-saints' arbitrarily speculate, believing there is self, etc., which is to bring up the self of ordinary people. 'As follows' analyzes that delusion is different from reality. The second is 'worldly self below' explains that reality is different from delusion. The self-image of the world is called Buddha-nature, which is to bring up the real 'self'. 'Such counting of self is called the most virtuous' praises that reality is different from delusion. The five skandhas are different from Buddha-nature, which is to analyze the difference from the perspective of wisdom. The five skandhas can be contemplated, Buddha-nature is immeasurable, therefore they are different. Among them, first use a metaphor, then use explicit Dharma to explain. 'With this meaning below' concludes that the five skandhas can be killed. In the metaphor, there is a person, which is a metaphor for a person seeking Buddha-nature. Hearing that there is Buddha-nature in the body is called knowing the hidden treasure. Using one's own clear mind to observe the five skandhas and seek Buddha-nature is called taking profit.
钁斫地直下。正意名直。磐石砂礫直過無難明相異性。陰中細者名石砂礫。思無不徹名過無難。唯至已下辯性異相。性如金剛。情不入實名至金剛。不能穿徹實義出情故言金剛刀斧不壞。閤中佛性亦復如是合前伏藏。一切論者及天魔等合上有人。一切沙門婆羅門等名為論者。此等皆是求性之人所以舉之。所不能壞合至金剛。不能穿徹五陰相等卻合斫地磐石砂礫直過無難。先舉其法。后以喻帖。性如金剛不可沮壞合夫金剛力斧不壞。下次結之。以是五陰是起作相可壞義故。壞五陰者名為殺生。上來正答。下嘆顯深。性雖常住而陰可殺。陰雖可殺而性恒常。故知佛法不可思議。
上明有性。下教證入。于中有二。一教三歸趣入之始。二更為汝說入如來藏下教示中道趣入之終。前中如來先教趣入。迦葉白佛我知問下迦葉奉行如來述贊。前中有三。一因迦葉請略教趣入。二爾時迦葉復說偈下迦葉彰己不識真歸。亦復不知歸之所以。反依昔別如來重教。三迦葉白佛我亦歸下迦葉彰己相實通歸。佛教甄簡。就初段中。如來初先略言起發迦葉啟請。后佛偈答。前中四句。第一如來彰經深重明如甘露亦似毒藥。二迦葉請。三如來試問欲知藏不。四迦葉請。就初句中言如甘露亦如毒者。于信能益故如甘露。于謗能損故似毒藥。道此
【現代漢語翻譯】 現代漢語譯本：
向下砍擊地面。正念名為『直』。穿過磐石和砂礫，沒有困難，表明（它們）性質不同。陰暗中細小的東西叫做石砂礫。思考沒有不透徹的，名為『過無難』。只有從『至』以下，才辨別性質的差異。性質如同金剛（堅硬無比的物質）。情感不能進入真實，名為『至金剛』。不能穿透真實意義，是因為情感的緣故，所以說金剛刀斧不能破壞。聚合中的佛性（Buddha-nature）也是這樣，聚合之前的伏藏（hidden treasure）。一切論者以及天魔（devas of desire realm）等，聚合之上有人。一切沙門（śrāmaṇa，出家修行者）婆羅門（brāhmaṇa，祭司）等，名為論者。這些人都是尋求自性的人，所以舉出他們。所不能破壞，聚合到金剛。不能穿透五陰（skandha，構成個體存在的五種要素）相等，卻聚合砍擊地面，磐石砂礫直接穿過沒有困難。先舉出其法，然後用比喻來貼合。自性如同金剛，不可阻撓破壞，聚合金剛力斧不能破壞。下次總結它。因為這五陰是生起造作的相，是可以破壞的緣故。破壞五陰的人，名為殺生。上面是正面回答。下面是讚歎顯示其深奧。自性雖然常住，但五陰可以被殺。五陰雖然可以被殺，但自性恒常不變。所以知道佛法不可思議。
上面說明有自性。下面教導證入。其中有二。一是教導三歸（皈依佛、法、僧）趣入的開始。二是『更為汝說入如來藏』，教導指示中道趣入的終結。前面，如來先教導趣入。迦葉（Kāśyapa，佛陀的弟子）對佛說『我知問下』，迦葉奉行，如來述說讚歎。前面有三。一是因迦葉請求略教趣入。二是『爾時迦葉復說偈下』，迦葉彰顯自己不認識真正的歸宿，也不知道歸宿的原因。反而依賴過去的分別，如來重新教導。三是『迦葉白佛我亦歸下』，迦葉彰顯自己相實通歸，佛教甄別簡擇。就初段中，如來最初先簡略地說起，啓發迦葉啟請，然後佛用偈頌回答。前面有四句。第一句，如來彰顯經的深重，說明如甘露也像毒藥。第二句，迦葉請求。第三句，如來試問，想要知道如來藏（Tathāgatagarbha，如來藏）嗎？第四句，迦葉請求。就第一句中，說如甘露也像毒藥，對於相信的人能帶來利益，所以像甘露。對於誹謗的人能帶來損害，所以像毒藥。說道這裡
【English Translation】 English version:
Chopping the ground straight down. Right intention is called 'straight'. Passing through bedrock and gravel without difficulty indicates different natures. The fine things in the darkness are called stone and gravel. Thinking without being obstructed is called 'passing without difficulty'. Only from 'to' downwards are the differences in nature distinguished. Nature is like vajra (diamond-like substance). Emotion cannot enter reality, called 'to vajra'. Unable to penetrate the true meaning is because of emotion, therefore it is said that vajra axes cannot destroy it. The Buddha-nature (Buddha-nature) in aggregation is also like this, the hidden treasure (hidden treasure) before aggregation. All debaters and heavenly demons (devas of desire realm) etc., above the aggregation there are people. All śrāmaṇas (śrāmaṇa, renunciates) and brāhmaṇas (brāhmaṇa, priests) etc., are called debaters. These people are all those who seek nature, therefore they are mentioned. What cannot be destroyed, aggregates to vajra. Unable to penetrate the five skandhas (skandha, the five aggregates constituting individual existence) etc., but aggregates chopping the ground, bedrock and gravel pass straight through without difficulty. First, the method is mentioned, then a metaphor is used to fit it. Nature is like vajra, indestructible, aggregating vajra powerful axes cannot destroy it. Next time, summarize it. Because these five skandhas are arising and creating appearances, they are destructible. Destroying the five skandhas is called killing. The above is a direct answer. The following praises and reveals its profundity. Although nature is permanent, the five skandhas can be killed. Although the five skandhas can be killed, nature is eternally constant. Therefore, it is known that the Buddha-dharma is inconceivable.
Above explains having nature. Below teaches entering into realization. There are two parts to it. First is teaching the beginning of taking refuge in the Three Jewels (Buddha, Dharma, Sangha). Second is 'Further, I will tell you about entering the Tathāgatagarbha', teaching and indicating the end of entering the Middle Way. Before, the Tathagata first taught entering. Kāśyapa (Kāśyapa, Buddha's disciple) said to the Buddha 'I know to ask below', Kāśyapa practiced, the Tathagata narrated and praised. There are three parts to the previous. First is because Kāśyapa requested a brief teaching on entering. Second is 'At that time, Kāśyapa again spoke a verse below', Kāśyapa revealed that he did not recognize the true refuge, nor did he know the reason for refuge. Instead, relying on past distinctions, the Tathagata taught again. Third is 'Kāśyapa said to the Buddha, I also take refuge below', Kāśyapa revealed that he truly understood taking refuge, the Buddha's teaching distinguished and selected. In the first section, the Tathagata first briefly spoke, inspiring Kāśyapa to request, then the Buddha answered with a verse. There are four sentences in the previous. The first sentence, the Tathagata revealed the profundity of the sutra, explaining that it is like nectar and also like poison. The second sentence, Kāśyapa requested. The third sentence, the Tathagata tested, wanting to know the Tathāgatagarbha (Tathāgatagarbha)? The fourth sentence, Kāśyapa requested. In the first sentence, saying it is like nectar and also like poison, for those who believe it can bring benefits, therefore it is like nectar. For those who slander it can bring harm, therefore it is like poison. Speaking here
何為。三歸真性由經趣入。故說甘露令人信樂。明是毒藥使人舍謗。此義未顯。故第二請如來何緣說方等經譬如甘露覆以毒藥。欲求秘藏須知樂不。故第三問欲知藏不。彼聞欣踴。故第四請云我欲知。下佛答中有十一偈。初七偈半對上初請明此經法如甘如毒。后三偈半對向後請教入秘藏。就前段中初四偈半正就經法明如甘露亦如毒藥。后之三偈就人以顯。前中初有兩行半偈以其二喻咒於一法。后之兩偈以其一喻況於一法。復就前中初一偈半立喻顯法。喻中初偈甘露為喻。即約愚智明損明益。後半以其毒藥為喻。亦約愚智明損明益。下一偈合。于中前半合上甘露。道言無礙智甘露者。此涅槃經于彼無礙智慧之人得名甘露。所謂大乘斥出其體。如是大乘名亦毒藥合後半偈。先牒曏者后句大乘。下就明毒翻前甘露。就下一喻況一法中初偈立喻。如蘇醍醐及以石蜜舉其喻體。此諸事中取一為喻。非是並取。服消則藥不消則毒明其損益。后偈合之。方等如是合蘇醍醐及石蜜等。智為甘露合消為藥。不知成毒合後不消則為毒藥。就人辯中偏舉智者。愚略不論。于中初偈名二乘中學大乘人以為智者。聲聞緣覺舉其智者。大為甘露約人顯法。如諸味中乳最第一辯法同喻。中間一偈說菩薩人以為智者。如是勤進標舉智者。以諸菩薩求佛無
【現代漢語翻譯】 何為？三歸真性由經趣入，故說甘露令人信樂。明是毒藥，使人舍謗。此義未顯，故第二請：如來何緣說方等經譬如甘露，復以毒藥？欲求秘藏，須知樂不？故第三問：欲知藏不？彼聞欣踴，故第四請云：『我欲知。』下佛答中有十一偈。初七偈半對上初請，明此經法如甘如毒。后三偈半對向後請教入秘藏。就前段中，初四偈半正就經法明如甘露亦如毒藥。后之三偈就人以顯。前中初有兩行半偈以其二喻咒於一法。后之兩偈以其一喻況於一法。復就前中，初一偈半立喻顯法。喻中初偈甘露為喻，即約愚智明損明益。後半以其毒藥為喻，亦約愚智明損明益。下一偈合。于中前半合上甘露，道言『無礙智甘露』者，此《涅槃經》于彼無礙智慧之人得名甘露，所謂大乘斥出其體。如是大乘名亦毒藥，合後半偈。先牒曏者后句大乘。下就明毒翻前甘露。就下一喻況一法中，初偈立喻，如蘇（酥油）醍醐（提煉過的乳酪）及以石蜜（冰糖），舉其喻體。此諸事中取一為喻，非是並取。服消則藥，不消則毒，明其損益。后偈合之。方等如是，合蘇醍醐及石蜜等。智為甘露，合消為藥。不知成毒，合後不消則為毒藥。就人辯中，偏舉智者，愚略不論。于中初偈名二乘（聲聞乘和緣覺乘）中學大乘人以為智者。聲聞緣覺舉其智者，大為甘露，約人顯法。如諸味中乳最第一，辯法同喻。中間一偈說菩薩人以為智者。如是勤進，標舉智者。以諸菩薩求佛無上智慧。
【English Translation】 What is it? The true nature of the Three Refuges (Buddha, Dharma, Sangha) is entered through the scriptures, therefore it is said that nectar makes people believe and rejoice. Clarifying that it is poison causes people to abandon slander. This meaning is not yet clear, so the second request is: For what reason does the Tathagata (如來，one of the titles of a Buddha) say that the Vaipulya Sutra (方等經，Mahayana sutras) is like nectar and also like poison? Desiring to seek the secret treasure, one must know whether to rejoice or not? Therefore, the third question is: Do you want to know the treasure? Hearing this, they rejoice and leap, so the fourth request is: 'I want to know.' The Buddha's answer below contains eleven verses. The first seven and a half verses correspond to the first request above, clarifying that this scripture is like nectar and like poison. The latter three and a half verses correspond to the subsequent request to be taught how to enter the secret treasure. In the former section, the first four and a half verses directly explain that the scripture is like nectar and also like poison. The latter three verses explain it in terms of people. In the former part, the first two and a half verses use two metaphors to describe one Dharma (法，teachings). The latter two verses use one metaphor to illustrate one Dharma. Furthermore, in the former part, the first one and a half verses establish a metaphor to reveal the Dharma. In the metaphor, the first verse uses nectar as a metaphor, which explains benefit and harm in terms of wisdom and ignorance. The latter half uses poison as a metaphor, also explaining benefit and harm in terms of wisdom and ignorance. The next verse combines them. In it, the first half combines the nectar above, saying 'unobstructed wisdom nectar,' this Nirvana Sutra (涅槃經，Mahayana Buddhist scripture) is called nectar for those with unobstructed wisdom, which is the Mahayana (大乘，Great Vehicle Buddhism) refuting its essence. Thus, the name Mahayana is also poison, combining the latter half of the verse. First, it refers to the previous statement, then the latter phrase 'Mahayana.' Below, clarifying poison reverses the previous nectar. In the next metaphor illustrating one Dharma, the first verse establishes the metaphor, such as ghee (蘇，clarified butter), curd (醍醐，the purest form of milk product), and rock candy (石蜜，crystal sugar), citing their metaphorical bodies. Among these things, one is taken as a metaphor, not all of them together. If it is digested, it is medicine; if it is not digested, it is poison, clarifying its benefit and harm. The latter verse combines them. The Vaipulya Sutra is like this, combining ghee, curd, and rock candy, etc. Wisdom is nectar, combining digestion as medicine. Not knowing becomes poison, combining the latter undigested becomes poison. In the discussion of people, only the wise are mentioned, the foolish are omitted. In it, the first verse names those in the Two Vehicles (二乘，Śrāvakayāna and Pratyekabuddhayāna) who study Mahayana as wise. Śrāvakas (聲聞，hearers) and Pratyekabuddhas (緣覺，Solitary Buddhas) are cited as wise, great as nectar, revealing the Dharma in terms of people. Like milk being the best among all flavors, explaining the Dharma with the same metaphor. The middle verse speaks of Bodhisattvas (菩薩，enlightenment beings) as wise. Thus diligently advancing, marking the wise. Because all Bodhisattvas seek the unsurpassed wisdom of the Buddha.
間故曰勤進。依大乘等約之顯法。依于大乘憑教入證。得至已下因證成果。得至涅槃到涅槃果。成人像王成就佛果。所成之佛人中最勝。猶如象王畜中力勝。約喻名法名人像王。涅槃是其性凈涅槃。唯可修顯不可修作。故言得至。佛據方便從因修辯是故言成。依大乘法能成此德故言甘露。末後一偈說凡夫中解佛性人以為智者。眾生知性標舉智者。如迦葉等嘆以顯勝。解同菩薩故如迦葉諸菩薩等。無上甘露不生不死約之顯法。依此大乘甘露法味證會常住成就常果。故無生死。已能成就無生死果故名甘露。就下教入秘藏之中。先應解釋三歸之義。義如別章。然後釋文。文中有四。初有半偈總勸分別。次有半偈正教秘藏。次一偈半彰益勸觀。末後一偈結嘆顯勝。初中汝當善分別者。三歸有二。一是別相。二是一體。隨其事相三歸各異名為別相。論其實性三歸體同名為一體。佛今勸人舍別取同。故言當善分別三歸。就正教中。如是三歸則我性者牒前所勸一體三歸。此三歸性則是我性。如上所辯。佛性真我名為我性。此之我性據佛以論。即是諸佛法身自體。以佛法身共眾生體無二性故。若性無二。何故眾生名為佛性佛名法身。釋言。若此據佛以論。性外更無煩惱可得。是故佛性即是諸佛清凈法身。若據凡取實為妄隱。與后顯時凈
【現代漢語翻譯】 現代漢語譯本： 因為這個緣故叫做勤奮精進。依據大乘等教義來闡明佛法。依據大乘，憑藉教義進入證悟。『得至』以下是因證而成果。『得至涅槃』是到達涅槃的果位。『成人像王』是成就佛果。所成就的佛在人中最殊勝，猶如象王在畜生中力量最強。用比喻來命名佛法，所以稱為人像王。涅槃是其自性清凈的涅槃，只能通過修行來顯現，而不能通過造作來獲得，所以說『得至』。佛是根據方便法門，從因地修行來辨明的，所以說『成就』。依據大乘佛法能夠成就這種功德，所以說『甘露』。最後一偈是說凡夫中理解佛性的人可以被認為是智者。眾生了知佛性，這是標舉智者，如同迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）等尊者一樣，用讚歎來顯示殊勝。因為理解與菩薩相同，所以如同迦葉等諸位菩薩一樣。無上甘露是不生不死的，用這個來闡明佛法。依據這種大乘甘露法味，證悟體會常住不變的真理，成就常恒的果位，所以沒有生死。已經能夠成就無生死的果位，所以叫做甘露。從下乘教義進入秘藏之中，首先應該解釋三歸依的意義。意義如同別的章節所說。然後解釋經文。經文中有四個部分。最初有半偈總的勸勉分別，其次有半偈正式教導秘藏，再次有一偈半彰顯利益勸人觀修，最後有一偈總結讚歎顯示殊勝。最初的『汝當善分別者』，三歸依有兩種，一是別相，二是一體。隨著事相的不同，三歸依各有差異，叫做別相。從其實質來說，三歸依的本體相同，叫做一體。佛現在勸人捨棄別相，選取一體，所以說『當善分別三歸』。就正式教導中，『如是三歸則我性者』，這是承接前面所勸的一體三歸。這三歸依的自性就是我的自性，如上面所辨明的，佛性真我叫做我的自性。這個我的自性，根據佛來說，就是諸佛的法身自體。因為佛的法身與眾生的本體沒有兩種自性，如果自性沒有兩種，為什麼眾生叫做佛性，佛叫做法身？解釋說，如果這是根據佛來說，自性之外再沒有煩惱可以得到，所以佛性就是諸佛清凈的法身。如果根據凡夫來說，把真實的看作虛妄的遮蔽，與後來顯現時清凈
【English Translation】 English version: Therefore, it is called diligent progress. Relying on the Mahayana (Great Vehicle) and other teachings to reveal the Dharma (Buddhist teachings). Relying on the Mahayana, entering into realization through teachings. 'Attaining' below refers to the fruition resulting from realization. 'Attaining Nirvana (liberation)' is reaching the fruit of Nirvana. 'Becoming a King of Men and Elephants' is achieving Buddhahood. The Buddha (enlightened one) who is achieved is the most supreme among humans, just as the elephant king is the strongest among animals. Using a metaphor to name the Dharma, it is called the King of Men and Elephants. Nirvana is its self-nature pure Nirvana, which can only be revealed through practice and not created through fabrication, hence the saying 'attaining'. The Buddha is clarified based on expedient means, from the practice of the cause, therefore it is said 'achieving'. Relying on the Mahayana Dharma, one can achieve this virtue, hence it is called 'Amrita (nectar)'. The last verse says that those among ordinary people who understand Buddha-nature can be considered wise. Beings knowing the nature of the Buddha, this is highlighting the wise, like Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) and others, using praise to show superiority. Because the understanding is the same as that of Bodhisattvas (enlightened beings), it is like Mahākāśyapa and other Bodhisattvas. The unsurpassed Amrita is non-birth and non-death, using this to reveal the Dharma. Relying on this Mahayana Amrita Dharma flavor, realizing and experiencing the constant and unchanging truth, achieving the constant fruit, therefore there is no birth and death. Having already achieved the fruit of no birth and death, it is called Amrita. From the lower teachings entering into the secret treasury, first, the meaning of the Three Refuges should be explained. The meaning is as in other chapters. Then explain the text. There are four parts in the text. Initially, there is half a verse generally exhorting to differentiate, secondly, there is half a verse formally teaching the secret treasury, thirdly, there is one and a half verses highlighting the benefits and encouraging contemplation, and finally, there is one verse concluding with praise and showing superiority. In the initial 'You should well differentiate', there are two types of Three Refuges, one is the separate aspect, and the other is the unified aspect. According to the differences in phenomena, the Three Refuges have different differences, called separate aspects. In terms of its essence, the Three Refuges have the same essence, called the unified aspect. The Buddha is now exhorting people to abandon the separate aspects and choose the unified aspect, therefore it is said 'should well differentiate the Three Refuges'. In the formal teaching, 'Such Three Refuges are my nature', this is continuing from the previously exhorted unified Three Refuges. The nature of these Three Refuges is my nature, as explained above, Buddha-nature, the true self, is called my nature. This my nature, according to the Buddha, is the Dharmakaya (body of truth) self of all Buddhas. Because the Dharmakaya of the Buddha and the essence of beings do not have two natures, if the nature does not have two, why are beings called Buddha-nature and the Buddha called Dharmakaya? Explaining, if this is according to the Buddha, there are no more afflictions to be obtained outside of the nature, therefore Buddha-nature is the pure Dharmakaya of all Buddhas. If according to ordinary people, taking the real as a false obscuration, and later when it appears pure
德為本。便名佛性。二義雖異論體不殊。是故佛歸即是我性。據法以論。此我即是諸法之體。故法即我。據僧以論。此義即是僧之體實。故僧即我。故三歸性即是我性。道此何為。欲使眾生於自身中求三歸依。依彼三歸趣入自實如來藏性。彰益勸中粗判有二。初偈明其證實之益。後半明其出相之益略分有四。一標舉實觀。審觀名諦。我有佛性。言義不足。若具應言我有法性及與僧性。以偈要迮不具言之。說彼我性為佛體性名有佛性。亦可說之為佛因性故名佛性。二當知下明觀利益。由觀我性有佛性等故入秘藏。三知我下重舉實觀。我者猶是向前我性。我所猶是向前佛性及法僧性。此三皆是我中所有故云我所。四是人下明觀利益。證實離相無世可在故得出世。下結嘆中前半嘆勝。後半結之。第二番中初先迦葉彰己不知反依昔別。后佛重教。前中迦葉復說偈言經家序列。下舉所說。有其十偈。相從為三。初有五偈迦葉彰己不識真歸亦復不知歸之所以反依昔別。次有兩偈審定有無。下有三偈舉佛前說不知之損請佛教示。前五偈中初四行半迦葉彰己不識真歸及歸所以。末後半偈反依昔別。前中初偈明己不知始心歸趣。次有半偈彰己不知正修所行。后之三偈明己不知究竟所成。就初偈中。我都不知歸三寶處明己不知。三俱不知名
【現代漢語翻譯】 現代漢語譯本 德的本體，就叫做佛性（Buddha-nature）。這兩個意義雖然不同，但本體並沒有差別。因此，歸依佛，就是歸依我的自性。從法的角度來說，這個『我』就是諸法的本體。所以，法就是我。從僧的角度來說，這個意義就是僧的真實本體。所以，僧就是我。因此，三歸依的自性就是我的自性。說這些是爲了什麼呢？是爲了讓眾生在自身中尋求三歸依，依靠這三歸依進入自身真實的如來藏性（Tathagatagarbha-nature）。 彰顯利益和勸勉的內容，大致可以分為兩部分。第一個偈頌說明證實的利益，後半部分說明脫離表相的利益，略分為四個方面：一是標舉實觀（true observation），審慎地觀察叫做諦（truth），『我有佛性』，這樣說意思還不夠完整。如果完整地說，應該說『我有法性（Dharma-nature）以及僧性（Sangha-nature）』。因為偈頌的篇幅有限，所以沒有全部說出來。說這個『我性』是佛的本體自性，叫做『有佛性』，也可以說它是成佛的因性，所以叫做『佛性』。二是『當知下』說明觀察的利益。因為觀察到我的自性具有佛性等等，所以能夠進入秘藏（secret treasure）。三是『知我下』再次提出實觀。『我』仍然是前面所說的『我性』，『我所』仍然是前面所說的佛性以及法性、僧性。這三者都是我自身所具有的，所以說『我所』。四是『是人下』說明觀察的利益。證實了真如自性，脫離了世間表相的束縛，所以能夠出世。下面的總結讚歎中，前半部分是讚歎殊勝，後半部分是總結。 第二部分中，開始先是迦葉（Kasyapa）表明自己不明白，反而依據過去的分別見解。後來佛陀（Buddha）重新教導。前面迦葉又說了偈頌，經家按照順序排列。下面列舉所說的內容，共有十個偈頌，可以分為三個部分。最初有五個偈頌，迦葉表明自己不認識真正的歸依，也不知道歸依的原因，反而依據過去的分別見解。接著有兩個偈頌，審定有無。下面有三個偈頌，列舉佛陀之前所說，說明不明白的損失，請求佛陀教導。前面的五個偈頌中，前四個半偈頌，迦葉表明自己不認識真正的歸依以及歸依的原因。最後半個偈頌，反而依據過去的分別見解。前面部分中，第一個偈頌說明自己不知道最初發心歸依的方向。接著半個偈頌，表明自己不知道正在修行的內容。後面的三個偈頌，說明自己不知道最終所成就的果位。就第一個偈頌來說，『我都不知歸三寶處』，表明自己不知道。三個都不知道，叫做『名』。
【English Translation】 English version The essence of virtue is called Buddha-nature. Although these two meanings are different, their substance is not distinct. Therefore, taking refuge in the Buddha is taking refuge in my own nature. According to the Dharma, this 'self' is the substance of all dharmas. Therefore, the Dharma is the self. According to the Sangha, this meaning is the true substance of the Sangha. Therefore, the Sangha is the self. Thus, the nature of the Three Refuges is my own nature. Why is this said? It is to enable sentient beings to seek the Three Refuges within themselves, and to enter their own true Tathagatagarbha-nature (Tathagatagarbha-nature) by relying on these Three Refuges. The content of revealing benefits and exhortation can be roughly divided into two parts. The first verse explains the benefit of realization, and the second half explains the benefit of detachment from appearances, which can be roughly divided into four aspects: First, it highlights true observation, and careful observation is called truth. 'I have Buddha-nature' is not complete enough. If it is complete, it should be said, 'I have Dharma-nature and Sangha-nature.' Because the verses are limited in length, they are not all said. Saying that this 'self-nature' is the Buddha's essential nature is called 'having Buddha-nature,' and it can also be said that it is the causal nature of becoming a Buddha, so it is called 'Buddha-nature.' Second, 'knowing below' explains the benefits of observation. Because one observes that one's own nature has Buddha-nature, etc., one can enter the secret treasure. Third, 'knowing myself below' raises the true observation again. 'I' is still the 'self-nature' mentioned earlier, and 'what is mine' is still the Buddha-nature, Dharma-nature, and Sangha-nature mentioned earlier. These three are all possessed by myself, so it is said 'what is mine.' Fourth, 'this person below' explains the benefits of observation. Having realized the true nature, one is free from the shackles of worldly appearances, so one can transcend the world. In the following summary and praise, the first half praises the superiority, and the second half summarizes. In the second part, Kasyapa (Kasyapa) first stated that he did not understand, but instead relied on past distinctions. Later, the Buddha (Buddha) re-taught. Earlier, Kasyapa also spoke verses, which the sutra writers arranged in order. Below are the contents of what was said, with a total of ten verses, which can be divided into three parts. Initially, there were five verses in which Kasyapa stated that he did not recognize the true refuge, nor did he know the reason for taking refuge, but instead relied on past distinctions. Then there were two verses, determining whether there was or was not. Below are three verses, listing what the Buddha said before, explaining the loss of not understanding, and requesting the Buddha to teach. In the first five verses, the first four and a half verses, Kasyapa stated that he did not recognize the true refuge and the reason for taking refuge. The last half verse, instead, relied on past distinctions. In the first part, the first verse explains that he does not know the direction of taking refuge in the Three Jewels with his initial intention. Then half a verse states that he does not know what is being practiced. The last three verses explain that he does not know the final attainment. As for the first verse, 'I do not know where to take refuge in the Three Jewels,' indicating that he does not know. Not knowing all three is called 'name.'
都不知。云何當下問歸趣法。佛果是其無上無畏云何歸趣。次半偈中。不知三處彰己不知。云何作者問佛修法。所修諸行不同真我故名無我。亦可所起緣修對治性非真實故名無我。此無我行雲何許作。后三偈中。初之兩偈別問三歸。后一總問。就前別中初問歸佛。云何歸佛問歸所以。云何勸我歸依此佛。準答如是。非問所歸。下皆同爾。而得安慰問歸所成。果絕危怖名為安慰。云何許得。次問歸法。云何歸法愿為我說問歸所以。云何勸我歸依此法。云何自在及不自在問其所成。所證真我名為自在。方便行德不同真我名不自在。云何許得。亦可諸佛八自在我名為自在。緣修對治性是流變名不自在。前句云何得自在者問其所成。后句云何不自在者問其所行。下問歸僧。云何歸僧問歸所以。云何勸我歸依此僧。轉得無上問其所成。佛果窮極名無上利。此無上利云何轉得。上來別問。下總問之。云何真說未來成道是順問也。若具為文。應言此事道理云何愿佛為我真實宣說未來實得成佛道不。未來不成云何歸三反以徴問。未來若無果德可成。云何勸我歸依三寶。上來彰己不識真歸。自下半偈反歸昔別。我今無預知彼未來成與不成。當行次第別相三歸。于別相中。佛上法中僧以為下。故云次第。第二審定有無之中偈文有二。初之七
【現代漢語翻譯】 現代漢語譯本 完全不知道。為什麼現在要問歸趣之法呢？佛果是無上無畏的境界，又該如何歸趣呢？接下來的半偈中，『不知三處』表明自己什麼都不知道。為什麼作者要問佛陀修習之法呢？所修的各種行與真我不同，所以稱為『無我』。也可以說，所生起的因緣修習是對治性的，並非真實，所以稱為『無我』。這種『無我』之行，怎麼能被認為是造作呢？後面的三偈中，最初的兩偈分別詢問三歸依，最後一偈總括地詢問。在前面的分別詢問中，首先問歸依佛。『云何歸佛』是問歸依的原因，『云何勸我歸依此佛』是問勸說的理由。按照回答應該是這樣，並非問所歸依的對象。下面的提問都與此類似。『而得安慰』是問歸依所成就的果報。果報斷絕危懼恐怖，稱為『安慰』。如何才能獲得這種安慰呢？接著問歸依法。『云何歸法愿為我說』是問歸依的原因，『云何勸我歸依此法』是問勸說的理由，『云何自在及不自在』是問歸依所成就的果報。所證悟的真我稱為『自在』，方便之行與功德不同於真我，稱為『不自在』。如何才能獲得自在？也可以說，諸佛的八自在，我稱為『自在』，因緣修習的對治之法是流變的，稱為『不自在』。前一句『云何得自在者』是問所成就的果報，后一句『云何不自在者』是問所修習的行為。下面問歸依僧。『云何歸僧』是問歸依的原因，『云何勸我歸依此僧』是問勸說的理由，『轉得無上』是問歸依所成就的果報。佛果窮盡究竟，稱為『無上利』。這種無上的利益，如何才能獲得呢？上面是分別詢問，下面是總括地詢問。『云何真說未來成道』是順著提問。如果完整地表達，應該說：『這件事的道理是怎樣的？愿佛陀為我真實宣說，未來是否真的能夠成就佛道？』未來不能成就，又如何歸依三寶呢？反過來用疑問來徵詢。未來如果沒有果德可以成就，又如何勸我歸依三寶呢？上面表明自己不認識真正的歸依。從下面的半偈開始，反過來歸於以前的分別詢問。我現在無法預知他們未來能否成就，應當按照次第分別地進行三歸依。在分別的歸依中，佛在上，法在中，僧在下，所以說是『次第』。第二部分是審定有無，其中的偈文有二。最初的七個字
【English Translation】 English version I know nothing at all. Why ask about the Dharma of refuge now? Buddhahood is the ultimate, fearless state, so how can one take refuge in it? In the next half-verse, 'knowing nothing in three places' indicates that I know nothing. Why does the author ask the Buddha about the practice of Dharma? The various practices cultivated are different from the true self, hence they are called 'non-self' (Anatta). Alternatively, the conditioned practices that arise are remedial and not real, hence they are called 'non-self'. How can this practice of 'non-self' be considered contrived? In the following three verses, the first two verses separately ask about the Three Refuges, and the last verse asks in general. In the preceding separate inquiries, the first question is about taking refuge in the Buddha. 'How to take refuge in the Buddha' asks about the reason for taking refuge. 'How do you advise me to take refuge in this Buddha' asks about the reason for the advice. The answer should be like this, not asking about the object of refuge. The following questions are similar. 'And obtain comfort' asks about the fruit of taking refuge. The fruit of severing danger and fear is called 'comfort'. How can one obtain this comfort? Then ask about taking refuge in the Dharma. 'How to take refuge in the Dharma, please tell me' asks about the reason for taking refuge. 'How do you advise me to take refuge in this Dharma' asks about the reason for the advice. 'How is it freedom and non-freedom' asks about the fruit of taking refuge. The true self that is realized is called 'freedom' (Atman), and the expedient practices and merits are different from the true self, called 'non-freedom'. How can one obtain freedom? Alternatively, the eight freedoms of the Buddhas, I call 'freedom', and the remedial Dharma of conditioned practice is impermanent, called 'non-freedom'. The previous sentence 'How to obtain freedom' asks about the fruit achieved, and the latter sentence 'How is it non-freedom' asks about the practices cultivated. Below, ask about taking refuge in the Sangha. 'How to take refuge in the Sangha' asks about the reason for taking refuge. 'How do you advise me to take refuge in this Sangha' asks about the reason for the advice. 'Transform and obtain the unsurpassed' asks about the fruit of taking refuge. The fruit of Buddhahood is ultimate and complete, called 'unsurpassed benefit'. How can one obtain this unsurpassed benefit? The above are separate inquiries, and the following is a general inquiry. 'How to truly say that future attainment of Buddhahood' is a straightforward question. If expressed completely, it should be said: 'What is the reason for this matter? May the Buddha truly explain to me whether it is truly possible to attain Buddhahood in the future?' If future attainment is not possible, how can one take refuge in the Three Jewels? Conversely, use a question to inquire. If there is no fruit of merit to be attained in the future, how can you advise me to take refuge in the Three Jewels? The above indicates that I do not recognize true refuge. From the following half-verse, return to the previous separate inquiries. I cannot foresee whether they will attain Buddhahood in the future, and I should take the Three Refuges separately in order. In the separate refuges, the Buddha is above, the Dharma is in the middle, and the Sangha is below, so it is called 'order'. The second part is to determine existence or non-existence, in which there are two verses. The first seven characters
句就喻審定。末後一句將喻類法。就前喻中初之半偈就無反徴。令未懷妊云何已作生子之想。佛亦如是。身中未有三歸真性。云何已作成佛之想。若必在下就有述可。若必在胎則名有子。可其有義。子若處胎定生不久述其生義。三歸如是。若在身中則名為有。身中若有定成不久。是名子義總以結定是名為子無有之義。眾生業然將喻類法。亦得名為辯法同喻。眾生身中三歸真效能生當果名眾生業。同子有無故名亦然。第三段中偈文有三。初之一偈牒佛上言明不知損。其次一偈明己不知請佛斷疑。末後一偈明佛能知請佛宣說。就初偈中。如佛所說愚者不知牒佛上言。如來向前四諦章中宣說愚人不知道諦。于道諦中不知三寶常住不變謂是滅法。以不知故輪轉生死。故今牒之明己不知。請佛斷中初有半偈明己不知。迦葉現今身為俗人名優婆塞。但歸別相未歸一體無真歸行。故曰假名不知真義。顯假名相不知一體真三歸義。以不知故當有所損。唯愿斷疑正請宣說。明佛知中。如來大智明佛能知。唯垂已下請佛宣說。唯垂分別總請宣說。愿說寶藏別請宣說。下佛教中依上三段從後向前次第答之。初偈敕告許為宣說。對上迦葉第三段請。其次一偈明有不無。對前迦葉第二段請。后兩偈半明歸利益。對上迦葉初段之請。初中迦葉汝當知
【現代漢語翻譯】 現代漢語譯本： 用一個比喻來審定這個句子。最後一句是用比喻來類比的方法。在前一個比喻中，前半偈用來進行反問，讓尚未懷孕的人如何產生已經生了孩子的想法？佛也是這樣，身體中還沒有三歸（皈依佛、皈依法、皈依僧）的真性，怎麼能產生已經成佛的想法呢？如果一定在下部，就可以說是有了寄託。如果一定在胎中，就叫做有了孩子，這可以解釋為有意義。孩子如果在胎中，必定不久就會出生，這可以描述出生的意義。三歸也是這樣，如果在身體中，就叫做有了。身體中如果有了，必定不久就會成就。這就是孩子的意義，總的來說，確定這就是名為子（果）的沒有之義。眾生的業力也是這樣，用比喻來類比，也可以稱為辯法同喻。眾生身中的三歸真效能夠產生未來的果報，這叫做眾生業，和孩子有與無的情況相同，所以也叫做『然』（如此）。 第三段偈頌有三句。第一句是重複佛陀之前所說，表明自己不知道損失。第二句表明自己不知道，請求佛陀斷除疑惑。最後一句表明佛陀能夠知道，請求佛陀宣說。在第一句中，『如佛所說愚者不知』，是重複佛陀之前所說。如來在前面的四諦（苦、集、滅、道）章節中宣說愚人不知道諦。在道諦中，不知道三寶（佛、法、僧）常住不變，認為是滅法。因為不知道，所以在生死中輪迴。所以現在重複它，表明自己不知道，請求佛陀斷除疑惑。在請求佛陀斷除疑惑中，前半偈表明自己不知道。迦葉現在身為俗人，名叫優婆塞（在家男居士），只是皈依了別相，沒有皈依一體，沒有真正的皈依行為。所以說『假名不知真義』，顯示假名相，不知道一體的三歸真義。因為不知道，所以會有所損失，唯愿斷除疑惑，正式請求宣說。表明佛陀知道的部分，『如來大智』，表明佛陀能夠知道。『唯垂已下』，是請求佛陀宣說的總括。『唯垂分別』，是總括地請求宣說。『愿說寶藏』，是分別地請求宣說。下面的佛陀教誨中，依據上面的三段，從後向前依次回答。第一句偈頌是敕告，允許為之宣說，對應上面迦葉第三段的請求。第二句偈頌表明有而不是沒有，對應前面迦葉第二段的請求。後面兩句半偈頌表明皈依的利益，對應上面迦葉第一段的請求。第一句中，『迦葉汝當知』。
【English Translation】 English version: This sentence is ratified by a metaphor. The last sentence uses the method of analogy through metaphor. In the previous metaphor, the first half of the verse is used for rhetorical questioning, asking how someone who is not yet pregnant can have the thought of already having given birth to a child? The Buddha is also like this; if there is no true nature of the Three Refuges (Buddha, Dharma, Sangha) in the body, how can one have the thought of already becoming a Buddha? If it is definitely in the lower part, it can be said that there is something to rely on. If it is definitely in the womb, it is called having a child, which can be explained as meaningful. If the child is in the womb, it will surely be born soon, which can describe the meaning of birth. The Three Refuges are also like this; if they are in the body, it is called having them. If they are in the body, they will surely be accomplished soon. This is the meaning of the child; in general, it is determined that this is the meaning of the absence of what is called a 'child' (fruit). The karma of sentient beings is also like this; using a metaphor for analogy, it can also be called debating the Dharma with the same metaphor. The true nature of the Three Refuges in the bodies of sentient beings can produce future retribution, which is called the karma of sentient beings, and is the same as the presence or absence of a child, so it is also called 'thus'. The third section of the verse has three sentences. The first sentence repeats what the Buddha said before, indicating that one does not know the loss. The second sentence indicates that one does not know and asks the Buddha to dispel doubts. The last sentence indicates that the Buddha can know and asks the Buddha to proclaim. In the first sentence, 'As the Buddha said, the foolish do not know,' it repeats what the Buddha said before. The Tathagata proclaimed in the previous chapter on the Four Noble Truths (suffering, accumulation, cessation, path) that foolish people do not know the Truth of the Path. In the Truth of the Path, they do not know that the Three Jewels (Buddha, Dharma, Sangha) are permanent and unchanging, and consider them to be extinct. Because they do not know, they revolve in birth and death. Therefore, it is now repeated to indicate that one does not know and asks the Buddha to dispel doubts. In asking the Buddha to dispel doubts, the first half of the verse indicates that one does not know. Kashyapa is now a layman called Upasaka (male lay devotee), who has only taken refuge in the separate aspects and has not taken refuge in the unified whole, without true refuge practice. Therefore, it is said 'false name, not knowing the true meaning,' showing the false name and not knowing the true meaning of the unified Three Refuges. Because one does not know, there will be losses, and one wishes to dispel doubts and formally requests proclamation. In the part indicating that the Buddha knows, 'The great wisdom of the Tathagata' indicates that the Buddha can know. 'Only bestow from below' is a general request for the Buddha to proclaim. 'Only bestow distinction' is a general request for proclamation. 'Wish to speak of the treasure' is a separate request for proclamation. In the Buddha's teachings below, according to the above three sections, the answers are given in order from back to front. The first verse is a command, allowing proclamation, corresponding to Kashyapa's request in the third section above. The second verse indicates that there is rather than there is not, corresponding to Kashyapa's request in the second section above. The last two and a half verses indicate the benefits of taking refuge, corresponding to Kashyapa's request in the first section above. In the first sentence, 'Kashyapa, you should know'.
者敕告之辭。我今為汝許為宣說善開密藏彰己所說。對前請中愿說寶藏。令汝斷疑明說利益。對前請中除斷我疑。第二偈中當至心聽敕誡之辭。汝于已下明三歸性是有不無。汝是迦葉及於一切諸菩薩等。內有真實三歸之性與我釋迦名字不殊。名第七佛同一名號。於七佛中釋迦最後名第七佛。釋迦是性。此翻名能。牟尼是字。此翻名滿。眾生身中法身充滿與牟尼尊德滿不殊。故與第七同一名號。三歸真性含識同有。何故偏云汝于菩薩。彼求見故佛對說有。有義實通有應同於一切諸佛。何故但言同第七佛。以第七佛名為滿故。自下一段明歸利益對上初請。云何對乎。前問云何歸佛歸法及以歸僧問歸所以。今明歸依真性三歸永離邪過故須歸依。又前問言云何當趣無上無畏。今明如是歸三寶者則得無畏如是答也。就此文中先答向前云何歸佛歸法僧等。末後半偈答上云何當趣無畏。前中初言歸依佛者標牒所問。下明歸益顯歸所以。真名優婆順正之益。歸佛行成故得真名優婆塞也。三歸之中並應論此。就始偏彰。終不更歸其餘天神離邪之益。若當歸依別相之佛。此身雖不歸餘天神。以其依行未成就故。後生容使歸餘天神。若就我性歸真佛者歸真行成。終更不歸餘天余神。天謂梵天自在等。天神謂世間種種鬼神。歸依法者標牒所問。
【現代漢語翻譯】 現代漢語譯本：這是佛陀敕告的言辭。我現在為你允許宣說，善於開啟秘密寶藏，彰顯自己所說之法。這是爲了迴應你之前的請求，希望我說出寶藏之法，使你斷除疑惑，明白其中利益。也是爲了迴應你之前的請求，消除斷除我的疑惑。第二偈中，應當至心聽受佛陀的敕誡之辭。你（迦葉）在下面要明白三歸依的自性是有還是沒有。你，迦葉，以及一切諸菩薩等，內心都有真實的三歸依自性，與我釋迦（Sakya，能）的名字沒有差別，名為第七佛（the seventh Buddha），名號相同。在七佛（seven Buddhas）中，釋迦是最後一位，名為第七佛。釋迦是性（essence），此翻譯為『能』。牟尼（Muni）是字（word），此翻譯為『滿』。眾生身中的法身（Dharmakaya）充滿，與牟尼尊的功德圓滿沒有差別，所以與第七佛的名號相同。三歸依的真性，所有含識的眾生都有。為什麼偏偏說你（迦葉）和菩薩有呢？因為他們求見佛，所以佛才對他們說有。從意義上來說，實際上是普遍都有，應該和一切諸佛相同。為什麼只說和第七佛相同呢？因為第七佛的名字是『滿』的緣故。 自下一段說明歸依的利益，對應于上面的最初請求。怎麼對應呢？前面問『如何歸佛、歸法以及歸僧』，問的是歸依的所以然。現在說明歸依真性三歸依，永遠遠離邪惡過失，所以必須歸依。又前面問『如何才能趣向無上無畏』，現在說明如此歸依三寶（Three Jewels）的人，就能得到無畏，這樣回答的。在這段文字中，先回答前面『如何歸佛、歸法、歸僧』等問題。最後半偈回答上面『如何才能趣向無畏』的問題。前面一開始說『歸依佛者』，是標明所問。下面說明歸依的利益，彰顯歸依的所以然。『真』是優婆塞（Upasaka，近事男）順從正法的利益。歸依佛的修行成就，所以得到『真』這個優婆塞的名字。三歸依之中都應該論述這個。從開始偏重彰顯。最終不再歸依其餘天神，遠離邪惡的利益。如果歸依別相之佛，此身雖然不歸依其餘天神，但因為歸依的修行沒有成就，後世容許歸依其餘天神。如果就我性歸依真佛，歸依真佛的修行成就，最終不再歸依其餘天余神。天（Deva）指梵天（Brahma），自在天（Isvara）等。天神指世間種種鬼神。歸依法者，是標明所問。
【English Translation】 English version: These are the words of the Buddha's instruction. I now permit you to expound, skillfully opening the secret treasury, revealing what I have spoken. This is in response to your previous request, desiring me to speak of the treasure of Dharma, so that you may sever doubts and understand its benefits. It is also in response to your previous request, to eliminate and sever my doubts. In the second verse, you should listen with utmost sincerity to the Buddha's words of instruction. You (Kasyapa) should understand below whether the nature of the Three Refuges exists or not. You, Kasyapa, and all the Bodhisattvas, etc., all have the true nature of the Three Refuges within, which is no different from my name Sakya (Sakya, meaning 'capable'), named the seventh Buddha (the seventh Buddha), with the same name. Among the seven Buddhas (seven Buddhas), Sakya is the last, named the seventh Buddha. Sakya is essence, which translates as 'capable'. Muni (Muni) is the word, which translates as 'full'. The Dharmakaya (Dharmakaya) in the bodies of sentient beings is full, and is no different from the complete merit of the Venerable Muni, so it has the same name as the seventh Buddha. The true nature of the Three Refuges is possessed by all sentient beings with consciousness. Why is it specifically said that you (Kasyapa) and the Bodhisattvas have it? Because they seek to see the Buddha, so the Buddha speaks of their having it. In terms of meaning, it is actually universally present, and should be the same as all the Buddhas. Why is it only said to be the same as the seventh Buddha? Because the name of the seventh Buddha is 'full'. The following section explains the benefits of taking refuge, corresponding to the initial request above. How does it correspond? Previously, the question was 'How to take refuge in the Buddha, the Dharma, and the Sangha', asking about the reason for taking refuge. Now it explains that taking refuge in the true nature of the Three Refuges is to forever be free from evil faults, so it is necessary to take refuge. Also, previously the question was 'How to attain unsurpassed fearlessness', now it explains that those who take refuge in the Three Jewels (Three Jewels) in this way will attain fearlessness, thus answering the question. In this passage, it first answers the previous questions of 'How to take refuge in the Buddha, the Dharma, and the Sangha', etc. The last half-verse answers the above question of 'How to attain fearlessness'. At the beginning, it says 'Taking refuge in the Buddha', which is to indicate the question. Below it explains the benefits of taking refuge, revealing the reason for taking refuge. 'True' is the benefit of the Upasaka (Upasaka, a male lay devotee) following the right Dharma. The practice of taking refuge in the Buddha is accomplished, so he obtains the name of 'true' Upasaka. This should be discussed in all of the Three Refuges. It initially emphasizes revealing. Ultimately, one no longer takes refuge in other gods, being free from the benefit of evil. If one takes refuge in a Buddha with separate characteristics, although this body does not take refuge in other gods, because the practice of taking refuge has not been accomplished, later lives may allow taking refuge in other gods. If one takes refuge in the true Buddha based on one's own nature, the practice of taking refuge in the true Buddha is accomplished, and ultimately one no longer takes refuge in other gods. Deva (Deva) refers to Brahma (Brahma), Isvara (Isvara), etc. Gods refer to various ghosts and spirits in the world. Taking refuge in the Dharma is to indicate the question.
則離殺害明歸利益顯歸所以。若歸別相三乘之法。此身之中雖離殺害。以其依行未成就故。余身容使歸依外道殺害眾生祀祠之法。若就我性歸真法者歸真行成。永更不歸其餘外道殺害之法。歸依僧者標牒所問。不求外道明歸利益顯歸所以。若歸別相三乘之僧。此身雖不依于外道。以其依行未成就故。餘生之中容使更歸其餘外道。歸此一體真實僧者歸真行成。永更不歸其餘外道。如是歸三則得無畏答上云何當趣無畏。以歸如是一體三寶斷離邪過。故得成佛永無所畏。第三番中迦葉初先相實通歸。偈后長行佛教甄簡。前中四偈。初偈歸昔別相三寶。余偈歸今一體三寶。前歸別中我亦歸三正明歸別。歸別同一是故言亦。下嘆顯勝明歸所以。是名正路菩薩所依。諸佛境界是佛所託。依之成佛名佛境界。亦可別相三寶中佛是佛所為。別相中法是佛所說。別相中僧是佛所化名佛境界。后三偈中初之一偈舉其所歸一體三寶。次有一偈舉佛嘆勝明歸所以。次有半偈彰己歸依。後半自嘆明歸所以。初中三寶平等相者同體義分。不同別相佛勝次法僧以為劣。故云平等。常有大性辯出前三。此名佛性為大智性。我性之中常有佛性。故言常有大智性耳。理實亦有法性僧性。遏迮不論。我性佛性無二無別顯前平等。亦與法性僧性無別。略不具論。
【現代漢語翻譯】 現代漢語譯本 關於遠離殺害、明確歸依的利益和顯著歸依的原因。如果歸依於三乘佛法的差別相，即使此身遠離殺害，因為所依之行尚未成就，來世仍有可能歸依外道，行殺害眾生、祭祀鬼神的法事。如果就我性（Atman）而言，歸依于真如之法，歸依真如之行成就，就永遠不會再歸依其他外道殺害之法。歸依僧伽（Sangha）的人，要明確所問，不尋求外道的利益，要明確歸依的利益和顯著歸依的原因。如果歸依於三乘佛法的差別相之僧伽，即使此身不依于外道，因為所依之行尚未成就，來世仍有可能再次歸依其他外道。歸依這同一體性的真實僧伽，歸依真如之行成就，就永遠不會再歸依其他外道。像這樣歸依三寶，就能獲得無畏。回答上面所說的『應當趨向何種無畏』，就是因為歸依像這樣的一體三寶，斷離邪見過失，所以能夠成佛，永遠沒有畏懼。第三番中，迦葉（Kasyapa）首先以實相通達歸依，偈頌之後的長行文字是佛陀的教誨，用以甄別簡擇。前面的四句偈頌中，第一句偈頌是歸依過去的差別相三寶，其餘的偈頌是歸依現在的一體三寶。在歸依差別相中，『我亦歸三』，正是表明歸依差別相。歸依差別相是相同的，所以說『亦』。下面讚歎顯揚殊勝，表明歸依的原因。這被稱為正路，是菩薩所依止的。諸佛的境界，是佛所寄託的。依止它成就佛果，名為佛的境界。也可以說，在差別相三寶中，佛是佛所為，差別相中的法是佛所說，差別相中的僧是佛所化，名為佛的境界。後面的三句偈頌中，第一句偈頌舉出所歸依的一體三寶，第二句偈頌舉出佛陀讚歎殊勝，表明歸依的原因，接下來的半句偈頌彰顯自己歸依，後面的半句偈頌自我讚歎，表明歸依的原因。最初的三寶平等相，是同體義的分辨，不同於差別相中佛殊勝，法僧次之，被認為是低劣的，所以說平等。常有大性，辨別出前面的三種（差別相三寶）。這被稱為佛性，是大智慧之性。我的自性之中常有佛性，所以說常有大智慧之性。實際上也有法性、僧性，只是略而不論。我的自性、佛性沒有二樣分別，彰顯前面的平等，也與法性、僧性沒有分別，只是簡略而不完全論述。
【English Translation】 English version Then, regarding the reasons for avoiding killing, clearly returning to, the benefits of, and the reasons for manifestly returning. If one returns to the differentiated aspects of the Three Vehicles' Dharma, even though this body avoids killing, because the practice of reliance is not yet accomplished, in future lives, one may still return to external paths, performing acts of killing beings and offering sacrifices to deities. If, concerning my own nature (Atman), one returns to the Dharma of True Suchness, and the practice of returning to True Suchness is accomplished, one will never again return to other external paths of killing. One who returns to the Sangha (Sangha), should clarify the question, not seeking the benefits of external paths, but clarifying the benefits of returning and the reasons for manifestly returning. If one returns to the differentiated aspects of the Sangha of the Three Vehicles, even though this body does not rely on external paths, because the practice of reliance is not yet accomplished, in future lives, one may still return to other external paths. Returning to this unified, true Sangha, the practice of returning to True Suchness is accomplished, and one will never again return to other external paths. Returning to the Three Jewels in this way, one obtains fearlessness. Answering the question above, 'What fearlessness should one strive towards?' It is because one returns to such a unified Three Jewels, severing wrong views and faults, that one is able to attain Buddhahood and be forever without fear. In the third section, Kasyapa (Kasyapa) first attains and returns through the real aspect, and the extended text after the verses is the Buddha's teaching, used to discern and select. In the preceding four verses, the first verse is returning to the past differentiated aspects of the Three Jewels, and the remaining verses are returning to the present unified Three Jewels. In returning to the differentiated aspects, 'I also return to the Three,' precisely indicating returning to the differentiated aspects. Returning to the differentiated aspects is the same, therefore it is said 'also.' Below, praising and extolling the superiority, it indicates the reason for returning. This is called the right path, that which the Bodhisattvas rely on. The realm of the Buddhas is that which the Buddhas entrust. Relying on it to accomplish Buddhahood is called the realm of the Buddhas. It can also be said that in the differentiated aspects of the Three Jewels, the Buddha is what the Buddha does, the Dharma in the differentiated aspects is what the Buddha speaks, and the Sangha in the differentiated aspects is what the Buddha transforms, called the realm of the Buddhas. In the following three verses, the first verse mentions the unified Three Jewels to which one returns, the second verse mentions the Buddha praising the superiority, indicating the reason for returning, the following half-verse manifests one's own return, and the latter half-verse praises oneself, indicating the reason for returning. The initial equal aspect of the Three Jewels is the distinction of the same body of meaning, different from the differentiated aspects where the Buddha is superior, and the Dharma and Sangha are secondary, considered inferior, therefore it is said to be equal. There is always a great nature, distinguishing the preceding three (differentiated aspects of the Three Jewels). This is called Buddha-nature, the nature of great wisdom. Within my own nature, there is always Buddha-nature, therefore it is said that there is always a nature of great wisdom. In reality, there are also Dharma-nature and Sangha-nature, but they are briefly omitted. My own nature and Buddha-nature are not two or different, manifesting the preceding equality, and are also not different from Dharma-nature and Sangha-nature, but they are briefly and incompletely discussed.
以三歸性皆即我性故曰平等。次一偈中初有兩句。明此真歸菩薩所行故為佛嘆。后之兩句明此真歸是佛所證故為佛贊。前兩句中先明佛贊。如來向前讚歎一體以為無上第一之尊。故言是道佛所嘆矣。正進安處出其所贊。明是菩薩正精進者所安止處。后兩句中先舉所贊。此之一歸非直是彼正進安處。亦名諸佛正遍知者之所證見。下明佛嘆。以正遍者所證見故為佛稱讚。前對之中先明佛贊。后出所贊。后對之中先舉所嘆。后明佛嘆。文之左右。次半偈中我亦趣善逝所贊無上道明己歸依一體。三寶同向別相是以言亦。善逝所贊義如前解。後半偈中是最甘露諸有無有。迦葉自嘆明歸所以。治病中勝名最甘露。離相中極妙出三有故言諸有所無有矣。下佛對之教其甄簡。于中初略菩薩應作。如是思下廣教甄簡。略中有三。一勸舍昔別。不應如諸聲聞凡夫分別三寶。二於此下勸學一體。于中先明大無三別。所以下釋。釋相可知。三為欲化下會通昔別。為化說三正會昔別。若欲下勸。廣中亦三。與前不次。一勸學一體。二如來者名無上下會通昔別。三是故汝今不應受下勸舍昔別。前中先教自學真歸。若欲尊下教他修學。自中但教修學佛歸。法僧二歸略而不論。初言菩薩作是思惟我今此身歸依于佛舍相趣實。念舍情相求己身中法身之佛名
【現代漢語翻譯】 現代漢語譯本 以三歸性皆即我性，所以稱為平等。接下來的一個偈頌中，前兩句說明這種真正的歸依是菩薩所行的，所以被佛陀讚歎。后兩句說明這種真正的歸依是佛陀所證悟的，所以被佛陀讚美。前兩句中，先說明佛陀的讚歎。如來（Tathagata，佛的稱號之一）向前讚歎一體（Oneness）是無上第一的尊貴。所以說『是道佛所嘆矣』。『正進安處』，指出他所讚歎的內容，說明這是菩薩真正精進者所安止之處。 后兩句中，先舉出所讚歎的內容。這種歸依並非僅僅是那些真正精進者所安止之處，也名為諸佛正遍知者（Sammasambuddha，完全覺悟的佛）所證見。下面說明佛陀的讚美。因為是正遍知者所證見，所以被佛陀稱讚。前面的對比中，先說明佛陀的讚歎，后指出所讚歎的內容。後面的對比中，先舉出所讚歎的內容，后說明佛陀的讚歎。文句的左右對應。 接下來的半個偈頌中，『我亦趣善逝所贊無上道』，說明自己歸依一體。三寶（Triratna，佛、法、僧）共同趨向于不同的表相，所以說『亦』。『善逝所贊』的含義如前解釋。後半個偈頌中，『是最甘露諸有無有』，迦葉（Kasyapa，人名，佛陀的弟子）自己讚歎，說明歸依的原因。在治療疾病中，殊勝的稱為『最甘露』。在離相中，極其微妙，超出三有（Three realms of existence，欲界、色界、無色界），所以說『諸有所無有矣』。 下面是佛陀的回答，教導他如何選擇和辨別。其中先簡略地說明菩薩應該如何做，『如是思』下面廣泛地教導如何選擇和辨別。簡略的部分有三點。第一，勸捨棄以往的分別，不應該像那些聲聞（Sravaka，聽聞佛法而修行的弟子）凡夫一樣分別三寶。第二，『於此』下面勸導學習一體。其中先說明大體上沒有三者的區別，『所以』下面解釋原因。解釋的內容可以理解。第三，『為欲化』下面會通以往的分別。爲了教化而說三，正是爲了會通以往的分別。『若欲』下面勸導。 廣泛的部分也有三點，與前面的順序不同。第一，勸導學習一體。第二，『如來者名無上下』，會通以往的分別。第三，『是故汝今不應受』下面勸導捨棄以往的分別。前面先教導自己學習真正的歸依，『若欲尊』下面教導他人修學。自己學習的部分只教導修學佛歸，法歸和僧歸簡略而不論。開始說『菩薩作是思惟，我今此身歸依于佛，舍相趣實』，念頭是捨棄情相，尋求自己身中的法身之佛（Dharmakaya Buddha，佛的法性之身），名為...
【English Translation】 English version Because the nature of the Three Refuges is identical to my own nature, it is called equality. In the next verse, the first two lines clarify that this true refuge is practiced by Bodhisattvas, hence praised by the Buddha. The latter two lines clarify that this true refuge is realized by the Buddha, hence lauded by the Buddha. In the first two lines, the Buddha's praise is mentioned first. The Tathagata (one of the titles of the Buddha) praises Oneness as the supreme and foremost. Therefore, it is said, 'This path is praised by the Buddha.' 'Righteous advancement and dwelling' points out what is being praised, clarifying that it is the place where those who are truly diligent Bodhisattvas abide. In the latter two lines, the object of praise is mentioned first. This refuge is not only the place where those who are truly diligent abide, but it is also seen and realized by the Sammasambuddhas (fully enlightened Buddhas). Below, the Buddha's praise is explained. Because it is seen and realized by the Sammasambuddhas, it is lauded by the Buddha. In the previous contrast, the Buddha's praise is mentioned first, followed by the object of praise. In the latter contrast, the object of praise is mentioned first, followed by the Buddha's praise. The sentences correspond left and right. In the following half-verse, 'I also go towards the unsurpassed path praised by the Sugata (another title for the Buddha),' it is explained that one takes refuge in Oneness. The Three Jewels (Triratna, Buddha, Dharma, Sangha) commonly move towards different appearances, hence the word 'also.' The meaning of 'praised by the Sugata' is as explained before. In the latter half-verse, 'It is the supreme nectar, all that exists and does not exist,' Kasyapa (name of a person, a disciple of the Buddha) praises himself, explaining the reason for taking refuge. In curing illness, the superior is called 'supreme nectar.' In detachment from appearances, it is extremely subtle, surpassing the Three Realms of Existence (Kamadhatu, Rupadhatu, Arupadhatu), hence it is said, 'all that exists and does not exist.' Below is the Buddha's response, teaching him how to select and discern. Among them, first briefly explain what a Bodhisattva should do, and below 'Thus think' broadly teach how to select and discern. The brief part has three points. First, advise to abandon past distinctions, and not to distinguish the Three Jewels like those Sravakas (disciples who hear and practice the Buddha's teachings) and ordinary people. Second, below 'Here' advise to learn Oneness. Among them, first explain that there is no distinction between the three in general, and below 'Therefore' explain the reason. The explanation can be understood. Third, below 'For the sake of transformation' reconcile past distinctions. Speaking of the three for the sake of teaching is precisely for reconciling past distinctions. Below 'If you wish' advise. The broad part also has three points, which are in a different order from the previous ones. First, advise to learn Oneness. Second, 'The Tathagata is named without high or low,' reconcile past distinctions. Third, below 'Therefore you should not now receive' advise to abandon past distinctions. Previously, first teach oneself to learn true refuge, and below 'If you wish to honor' teach others to learn. The part about learning oneself only teaches learning the Buddha Refuge, while the Dharma Refuge and Sangha Refuge are briefly mentioned. It begins by saying 'The Bodhisattva thinks thus, I now take refuge in the Buddha with this body, abandoning appearances and moving towards reality,' the thought is to abandon emotional appearances and seek the Dharmakaya Buddha (the Dharma-nature body of the Buddha) in one's own body, named...
為歸佛。若即此下證實舍相。舍妄證實名自成佛。自成佛時自外更無他佛可求。故不恭敬諸餘世尊。何以下釋。初先徴問何故不敬。諸佛平等等為作依對問釋之。諸佛體同名為平等。用此等身與物為依。故諸眾生到所依處。即與諸佛法身體同更無別異。說不恭敬諸餘世尊。非謂彼此德等不敬。教他學中文別有二。一教他行。二譬如人下明教他心。教他行中初教凡夫舍偽歸真。若有分別三歸依下教於二乘舍別歸一。于生盲下雙牒以結。就教凡中先教歸佛。句別有二。一教眾生歸佛法身。二亦令下教他眾生歸己法身。前中若尊法身舍利應敬塔廟尋相趣入。此法身者佛法性身。舍利胡語。此翻名身。胡漢並舉。故言尊重法身舍利。法身無相難以趣求。故教敬塔以尊法身。良以法身無處不在。故敬塔廟即得名為敬佛法身。所以下釋。初先徴問為重法身所以禮敬塔廟者何。為下釋之。以諸眾生不見法身。為欲度彼故教敬塔尋相趣入。舉此為欲類于自身。第二句中亦令眾生於我身中起塔廟想。準前類后。歸己同前是故言亦。亦以菩薩法身難見。故教眾生敬己陰身而為趣向。己身即是法身住處故名塔廟。何不令生於自身中起塔廟想。乃令眾生於菩薩身起塔想乎。釋言。令生於自身中起塔想者。即是向前自行門攝。今明菩薩利他之行。
【現代漢語翻譯】 現代漢語譯本 爲了歸依佛。如果當下就此證實捨棄表相。捨棄虛妄，證實真如，就名為自身成佛。自身成佛之時，自身之外再沒有其他佛可以尋求。所以不必恭敬其他的世尊。下面是解釋。首先提問為什麼不恭敬。諸佛平等，都為眾生作依靠，以此來回答解釋。諸佛的本體相同，名為平等。用這平等的身體作為眾生的依靠。所以眾生到達所依靠之處，就與諸佛的法身體性相同，更沒有差別。說不恭敬其他的世尊，不是說彼此的功德相等而不恭敬。教他人學習中文，分別有兩種。一是教他人修行。二是『譬如人』以下說明教他人心。教他人修行中，首先教凡夫捨棄虛偽，歸向真實。『若有分別三歸依』以下教二乘人捨棄差別，歸向統一。『于生盲』以下雙重陳述以作總結。就教凡夫中，先教歸依佛。句子分別有兩種。一是教眾生歸依佛的法身。二是『亦令』以下教他人眾生歸依自己的法身。前面說如果尊重法身舍利，應當恭敬塔廟，尋著表相而趣入。這法身就是佛的法性之身。『舍利』是胡語（梵語），這裡翻譯為『身』。胡語和漢語並用。所以說尊重法身舍利。法身沒有表相，難以趣求。所以教人恭敬塔，以尊重法身。因為法身無處不在。所以恭敬塔廟，就可名為恭敬佛的法身。『所以』以下是解釋。首先提問，因為重視法身，所以禮敬塔廟的原因是什麼？『為』以下解釋。因為眾生看不見法身。爲了度化他們，所以教他們恭敬塔，尋著表相而趣入。舉這個例子是爲了類比自身。第二句中，也讓眾生在我的身體中生起塔廟的想像。參照前面的例子，歸依自身和前面相同，所以說『亦』。也是因為菩薩的法身難以見到。所以教眾生恭敬自己的陰身，以此作為趣向。自己的身體就是法身居住的地方，所以名為塔廟。為什麼不讓眾生在自身中生起塔廟的想像，卻讓眾生在菩薩的身體中生起塔的想像呢？解釋說，讓眾生在自身中生起塔的想像，就是屬於前面的自行門所攝。現在說明菩薩利他的行為。
【English Translation】 English version To take refuge in the Buddha. If, right here and now, one verifies the abandonment of appearances, abandoning the false and verifying the true, it is called self-becoming Buddha. When one becomes Buddha oneself, there is no other Buddha to seek outside oneself. Therefore, there is no need to revere other World Honored Ones (Shìzūn). The following is an explanation. First, it asks why there is no reverence. All Buddhas are equal and serve as a refuge for beings; this is the answer and explanation. The essence of all Buddhas is the same, called equality. Using this equal body as a refuge for beings, when beings reach the place of refuge, they are the same as the Dharma body of all Buddhas, with no difference. Saying not to revere other World Honored Ones does not mean that one does not revere because their merits are equal. Teaching others to learn Chinese has two aspects. First, teaching others to practice. Second, the section beginning with 'For example, a person' explains teaching others' minds. In teaching others to practice, first teach ordinary people to abandon falsehood and return to truth. The section beginning with 'If there are distinctions in the Three Refuges' teaches those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to abandon distinctions and return to unity. The section beginning with 'For the blind' restates both to conclude. Regarding teaching ordinary people, first teach taking refuge in the Buddha. The sentences have two aspects. First, teaching beings to take refuge in the Dharma body of the Buddha. Second, the section beginning with 'Also cause' teaches other beings to take refuge in their own Dharma body. In the former case, if one respects the relics of the Dharma body, one should revere pagodas and temples, seeking and entering through appearances. This Dharma body is the Dharma-nature body of the Buddha. 'Śarīra' (舍利) is a foreign word (Sanskrit), translated here as 'body'. Both the foreign and Chinese terms are used. Therefore, it is said to respect the relics of the Dharma body. The Dharma body has no appearance and is difficult to approach. Therefore, one is taught to revere pagodas to respect the Dharma body, because the Dharma body is omnipresent. Therefore, revering pagodas and temples can be called revering the Dharma body of the Buddha. The following is an explanation. First, it asks why one reveres pagodas and temples because of the importance of the Dharma body. The section beginning with 'For' explains. Because beings cannot see the Dharma body, they are taught to revere pagodas and enter through appearances in order to liberate them. This example is given to draw an analogy to oneself. In the second sentence, also cause beings to generate the thought of a pagoda in my body. Referring to the previous example, taking refuge in oneself is the same as before, so it is said 'also'. It is also because the Dharma body of a Bodhisattva is difficult to see. Therefore, beings are taught to revere their own aggregates (skandha) as a means of approach. One's own body is the dwelling place of the Dharma body, so it is called a pagoda. Why not cause beings to generate the thought of a pagoda in their own body, but instead cause beings to generate the thought of a pagoda in the body of a Bodhisattva? The explanation is that causing beings to generate the thought of a pagoda in their own body belongs to the preceding practice for oneself. Now, the Bodhisattva's practice of benefiting others is being explained.
故教眾生於菩薩身起塔廟想。如是下釋。以諸眾生用我法身為歸依處。故令於我五陰身中起塔廟想。次教歸法。一切眾生皆歸非真邪偽之法舉其所教。亦即顯其須教所以。別相不實故曰非真。理外妄立稱曰邪偽。亦可名彼外道邪法以為非真邪偽之法。我當次第為說真法教令歸實。先教別相。后教一體。故云次第。亦可先教真佛次教真法故云次第。下教歸僧。又有歸依非真僧者舉其所教。亦即顯其教之所以。歸別相眾名非真僧。亦可名彼外道邪人為非真僧。我當爲作真歸僧處教令趣實。菩薩教彼於己身中求真實僧。故言為作真歸僧處。上來教凡。下教二乘。若有分別三歸依者舉其所化。小乘眾生唯取別相名分別三。我當爲下化之歸一。一佛性中義別三歸。故言為化一歸依處無三差別。自下第三雙牒以結。于生盲眾為作眼目牒前教凡。復為聲聞緣覺作歸牒教二乘。如是下結。教凡歸真名為無量惡諸眾生而作佛事。教小歸一名為智者而作佛事。上來一段明教他行。自下第二明教他心。于中有二。一對凡夫作真歸心。二作是思下對二乘人作一歸心。前中先喻。喻別有三。第一王喻。喻教菩薩于諸眾生作佛歸心自欲與彼作佛歸覆。二王子喻。喻教菩薩于諸眾生作法歸心自欲與彼作法歸覆。第三臣喻。喻教菩薩于諸眾生作僧歸心自
【現代漢語翻譯】 現代漢語譯本 因此，（佛）教導眾生對菩薩之身生起塔廟之想。如下解釋：因為眾生以我的法身為歸依之處，所以讓他們在我的五陰之身中生起塔廟之想。其次教導歸依法。一切眾生都歸依非真、邪偽之法，這是舉出他們所教導的，也即顯示了必須教導的原因。別相不真實，所以稱為『非真』；在真理之外妄立，稱為『邪偽』。也可以將那些外道的邪法稱為非真邪偽之法。我應當依次為他們說真法，教導他們歸於真實。先教導別相，后教導一體，所以說『次第』。也可以先教導真佛，再教導真法，所以說『次第』。下面教導歸依僧。又有歸依非真僧的人，這是舉出他們所教導的，也即顯示了教導的原因。歸依別相的僧人，稱為『非真僧』。也可以將那些外道的邪人稱為非真僧。我應當為他們創造真正的歸僧之處，教導他們趨向真實。菩薩教導他們在自己的身中尋求真實的僧，所以說『為作真歸僧處』。上面是教導凡夫，下面是教導二乘（聲聞乘和緣覺乘）。如果有人分別三歸依，這是舉出他們所教化的對象。小乘眾生只取別相，稱為『分別三』。我應當為他們下化，使他們歸於一。一佛性中有義理上的三歸依，所以說『為化一歸依處，無三差別』。下面第三段，雙重陳述以作總結。對於生盲的眾生，為他們創造眼目，這是呼應前面教導凡夫。又為聲聞、緣覺作歸依，這是呼應教導二乘。如下總結：教導凡夫歸於真，名為『為無量惡諸眾生而作佛事』。教導小乘歸於一，名為『為智者而作佛事』。上面一段說明教他行，下面第二段說明教他心。其中有二：一是對凡夫作真歸心，二是『作是思』下面對二乘人作一歸心。前面其中先用比喻。比喻有三種。第一是國王的比喻，比喻教導菩薩對於諸眾生作佛歸心，自己想要為他們作佛的庇護。第二是王子的比喻，比喻教導菩薩對於諸眾生作法歸心，自己想要為他們作法的庇護。第三是臣子的比喻，比喻教導菩薩對於諸眾生作僧歸心
【English Translation】 English version Therefore, (the Buddha) teaches sentient beings to generate the thought of stupas and temples towards the body of a Bodhisattva. This is explained as follows: Because sentient beings take my Dharmakaya (法身, Dharma body) as their refuge, they are made to generate the thought of stupas and temples within my five skandhas (五陰, five aggregates) body. Next, he teaches taking refuge in the Dharma. All sentient beings take refuge in untrue and heretical Dharmas, which is to point out what they are taught, and also shows the reason why they must be taught. Separate characteristics are not real, so they are called 'untrue'; falsely established outside of the truth, they are called 'heretical'. It can also be said that those heretical Dharmas of external paths are untrue and heretical Dharmas. I should explain the true Dharma to them in order, teaching them to return to reality. First teach the separate characteristics, then teach the oneness, so it is said 'in order'. It can also be that first teach the true Buddha, then teach the true Dharma, so it is said 'in order'. Below, he teaches taking refuge in the Sangha. There are also those who take refuge in untrue Sangha, which is to point out what they are taught, and also shows the reason for teaching. Taking refuge in Sangha with separate characteristics is called 'untrue Sangha'. It can also be said that those heretical people of external paths are untrue Sangha. I should create a true place of refuge in the Sangha for them, teaching them to move towards reality. The Bodhisattva teaches them to seek the true Sangha within their own bodies, so it is said 'create a true place of refuge in the Sangha'. The above is teaching ordinary people, the below is teaching the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). If there are those who distinguish the Three Refuges, this is to point out the objects they are teaching. Śrāvakayāna beings only take separate characteristics, called 'distinguishing the three'. I should transform them downwards, causing them to return to one. In the one Buddha-nature (佛性, Buddha-nature) there are three refuges in terms of meaning, so it is said 'transform into one place of refuge, without three distinctions'. Below, in the third section, double statement to conclude. For the blind beings, create eyes for them, which echoes the previous teaching of ordinary people. Also, create refuge for Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers), which echoes the teaching of the Two Vehicles. Concluding as follows: Teaching ordinary people to return to the truth is called 'doing Buddha-work for countless evil beings'. Teaching the Two Vehicles to return to one is called 'doing Buddha-work for the wise'. The above section explains teaching others to act, the second section below explains teaching others' minds. There are two within it: one is to create a true refuge mind for ordinary people, and the second is 'thinking thus' below, to create a one refuge mind for the Two Vehicles. In the former, first use metaphors. There are three metaphors. The first is the metaphor of the king, which is a metaphor for teaching Bodhisattvas to create a Buddha refuge mind for all beings, wanting to create the protection of the Buddha for them. The second is the metaphor of the prince, which is a metaphor for teaching Bodhisattvas to create a Dharma refuge mind for all beings, wanting to create the protection of the Dharma for them. The third is the metaphor of the minister, which is a metaphor for teaching Bodhisattvas to create a Sangha refuge mind
欲與彼作僧歸覆。就初喻中如人是王。喻于菩薩教人破相名臨陣時。念己勝他故言我於是中第一。以能教他破舍別相歸心佛故。念他歸己故言一切悉依時我。謂依菩薩舍妄歸真。又依菩薩我之真性故言依我。第二喻中亦如王子。喻于菩薩念己能教其餘眾生舍離妄法歸依真法。故言思惟我當調伏其餘王子。念己堪能紹繼佛處說佛真法。名紹大王霸王之業。念己所解勝過餘人名為自在。念能令他同來歸己。故言令諸王子見歸。是故已下勸生大意。自念為物作歸處故不應生於下劣想也。第三喻中如王王子牒前類后王牒初喻子牒第二大臣亦爾明後同前。念己于余小臣中勝故言亦爾。菩薩下合。如王王子及如大臣故言如是。上來對凡起真歸心。下對二乘起一歸心。菩薩先思云何三事與我一體。下佛教示。我示三事即是涅槃故名一體。然經論中說一不定。若就涅槃開示三歸。宣說三歸即涅槃體。若就佛性開示三歸。宣說三歸即是佛性。若就真諦開示三歸。宣說三歸即真諦體。故下文言若能計三寶常住同真諦此即是佛最上誓願。若就常義開示三歸。宣說三歸同一常體。故下文言我不說佛法眾僧有差別相唯說常恒無有變易無差別耳。若就不二法門辯三。三即不二。故經說言佛即是法法即是僧。此之三寶皆無為相與虛空等一切法亦爾。故
曰一體如是一切。今言三事即是涅槃一門言爾。上來第一教學一體。自下第二會通昔別。先舉昔別。為欲下會。前中如來名無上士。法說彰別。勝過法僧故曰無上。譬如已下喻說顯別。別相三寶合為人身。頭最為上喻佛最勝。非余支等喻明別相法僧不如。下合可知。下次會之。為欲化度諸世間故示現別相。如世梯橙。佛高次法僧以為下。是故汝下大段第三勸舍昔別。于中初先勸舍別相。言是故者別相三歸。為度世間方便示故。不應受持如凡愚人所知三歸。汝于大下勸舍別心。定心舍別。故言決斷應如剛刀。
上來第一佛教趣入。自下第二迦葉奉行如來述贊。于中有四。第一迦葉彰己先解明今奉行。二如來述勸。三迦葉嘆深。四如來述贊。初中有四。第一迦葉彰己自知為他故問。二欲令如來下明己問意慶蒙佛答。三我亦安下明己自行轉為他說。四亦當證下明己自證轉勸他人。就初段中先明自知。我為已下明問為他。于菩提中決意求實名大勇者。我為此人問于無垢清凈行處。證實之智是其無垢清凈之行。真性三歸是其行處。第二段中欲令如來為菩薩等明己問意。真性三歸是奇特事。能詮之教名方等經。為使如來分別奇特稱揚方等。所以發問。如來悲下慶蒙佛答。第三段中我亦安住明己自行。同佛稱亦所說已下明為他
【現代漢語翻譯】 現代漢語譯本： 說『一體』是這樣涵蓋一切的。現在說這三件事（佛、法、僧）只是通向涅槃的一扇門，就是這個意思。上面第一部分教導『一體』，下面第二部分會通過去的區別。先提出過去的區別，是爲了下面會通。前面，如來被稱為『無上士』（至高無上的人），說法彰顯了區別，勝過法和僧，所以說是『無上』。『譬如』以下用比喻來說明區別。區別相的三寶合起來就像人身。頭最為尊貴，比喻佛最為殊勝。不像其他的肢體等等，比喻說明法和僧不如佛的區別相。下面會通的部分可以知道。下次會通它。爲了化度世間的一切眾生，所以示現區別相，就像世間的梯子。佛在高處，法和僧在下面。所以你下面一大段是第三部分，勸捨棄過去的區別。其中先勸捨棄區別相。說『是故』，是因為區別相的三歸，是爲了度化世間而方便示現的，不應該像凡夫愚人那樣理解三歸。你在『大下』勸捨棄區別心。以定心捨棄區別，所以說要決斷，應該像剛刀一樣。
上面第一部分是佛教的趣入（進入途徑），下面第二部分是迦葉（Kāśyapa）奉行，如來（Tathāgata）述說讚歎。其中有四個部分。第一，迦葉彰顯自己先前的理解，表明現在奉行。第二，如來述說勸導。第三，迦葉讚歎深奧。第四，如來述說讚歎。第一部分中有四個小部分。第一，迦葉彰顯自己知道，爲了他人而提問。第二，『欲令如來』以下，表明自己提問的意圖，慶幸得到佛的回答。第三，『我亦安』以下，表明自己修行，轉而為他人說法。第四，『亦當證』以下，表明自己證悟，轉而勸導他人。在第一段中，先表明自己知道。『我為已下』表明提問是爲了他人。在菩提（bodhi）中決心求真，稱為大勇者。我為此人詢問關於無垢清凈的修行之處。證實之智就是無垢清凈的修行。真性三歸（皈依）就是修行的處所。第二段中，『欲令如來』是爲了菩薩（bodhisattva）等說明自己提問的意圖。真性三歸是奇特的事。能詮釋的教義稱為方等經（Vaipulya Sutra）。爲了使如來分別奇特，稱揚方等，所以才發問。『如來悲下』慶幸得到佛的回答。第三段中，『我亦安住』表明自己修行。『同佛稱亦』，所說以下表明為他人說法。
【English Translation】 English version: To say that 'one body' is like encompassing everything in this way. Now, to say that these three things (Buddha, Dharma, Sangha) are just one gate to Nirvana, that is the meaning. The first part above teaches 'one body,' and the second part below harmonizes past differences. First, the past differences are brought up in order to harmonize them below. Earlier, the Tathagata (Tathāgata) was called the 'Unsurpassed One' (the highest person), and the Dharma's teaching manifests the difference, surpassing the Dharma and Sangha, so it is called 'Unsurpassed.' 'For example' below uses a metaphor to illustrate the difference. The three jewels of distinct characteristics combined are like the human body. The head is the most noble, symbolizing the Buddha as the most supreme. Unlike the other limbs, etc., it illustrates that the Dharma and Sangha are not as good as the Buddha's distinct characteristics. The part about harmonization below can be understood. Next time, harmonize it. In order to transform and liberate all beings in the world, distinct characteristics are shown, like a ladder in the world. The Buddha is at the top, and the Dharma and Sangha are below. Therefore, the large section below is the third part, advising to abandon past differences. Among them, first advise to abandon distinct characteristics. To say 'therefore' is because the three refuges (Triratna) of distinct characteristics are conveniently shown to liberate the world, and should not be understood like the three refuges known by ordinary foolish people. In 'Da Xia,' you are advised to abandon the discriminating mind. Abandon discrimination with a focused mind, so it is said that the decision should be like a sharp knife.
The first part above is the path to enter Buddhism, and the second part below is Kāśyapa's (Kāśyapa) practice, with the Tathagata (Tathāgata) describing and praising it. There are four parts in it. First, Kāśyapa manifests his previous understanding, indicating his current practice. Second, the Tathagata describes and advises. Third, Kāśyapa praises the profoundness. Fourth, the Tathagata describes and praises. There are four small parts in the first part. First, Kāśyapa manifests that he knows, and asks for the sake of others. Second, 'Wishing the Tathagata' below indicates the intention of his question, rejoicing in receiving the Buddha's answer. Third, 'I also dwell' below indicates his own practice, turning to teach others. Fourth, 'Also will certify' below indicates his own enlightenment, turning to advise others. In the first paragraph, first indicate that you know. 'I for below' indicates that the question is for others. Resolving to seek truth in Bodhi (bodhi) is called a great hero. I ask this person about the place of practice of immaculate purity. The wisdom of confirming reality is the practice of immaculate purity. The true nature of the Three Refuges (Triratna) is the place of practice. In the second paragraph, 'Wishing the Tathagata' is to explain to the Bodhisattvas (bodhisattva) etc. the intention of asking questions. The true nature of the Three Refuges is a peculiar thing. The teachings that can be interpreted are called the Vaipulya Sutra (Vaipulya Sutra). In order to make the Tathagata distinguish the peculiarities and praise the Vaipulya, that's why I asked the question. 'Tathagata's compassion below' rejoices in receiving the Buddha's answer. In the third paragraph, 'I also dwell' indicates my own practice. 'Same as Buddha's name also', what is said below indicates teaching for others.
說。于中初言所說菩薩清凈行處牒佛上言。即是宣說大涅槃經指斥其相。我今亦下明己傳說。為他宣說大涅槃經故言我今廣為眾生稱揚秘藏。說經同佛是故言亦。第四段中亦當證知三歸依處明己自證。同佛稱亦。若有生下轉勸他人。于中初先勸他生信。其有宣下勸他宣說。是故聲聞緣覺已下勸他歸依。勸他信中若有眾生能信涅槃舉能信人。則能了達三歸依處明信利益。何以下釋。以此秘藏涅槃經中說有佛性。故信是經了三歸處。勸他說中其有說者舉其說人。皆言身中盡有佛性明其說相。如是之人則不遠求明說利益。何以下釋。以己身有三歸性于未來世當成三寶。故不遠求三歸依處。勸他依中言是故者。是我身中有三歸性。未來即當成三寶故。聲聞緣覺及余凡夫皆應歸依我之真性恭敬禮拜。起修趣順名敬禮拜。亦可菩薩自說為我。是我身中有三歸性。是故聲聞緣覺眾生皆應於我恭敬禮拜。與上文中亦令眾生於我身中起塔廟想其言相似。上來第一迦葉奉行。自下第二如來述勸。以是信經及與說經有大益故。應當正學大乘經典。自下第三迦葉嘆深。佛性不思嘆其性因。相好不思嘆所成果。隨相似別實即真性。是故不思。自下第四如來述贊。善哉正嘆。汝成深智出其善事。
涅槃經義記第三 大正藏第 37 冊 No
【現代漢語翻譯】 現代漢語譯本： 說。在其中首先說到所說的菩薩清凈行處，這是承接佛的話。也就是宣說《大涅槃經》，指明它的特徵。『我今亦下』是表明自己傳說的內容。因為要為他人宣說《大涅槃經》，所以說『我今廣為眾生稱揚秘藏』。說經與佛相同，所以說『亦』。在第四段中，『亦當證知三歸依處』是表明自己已經證得，與佛相同，所以用『亦』。『若有生下』是轉而勸導他人。其中首先勸他人產生信心。『其有宣下』是勸他人宣說。因此，『是故聲聞緣覺已下』是勸他人歸依。勸他人信心中，『若有眾生能信涅槃』是舉出能夠相信的人。『則能了達三歸依處』是說明相信的利益。『何以下釋』是解釋原因。因為這部秘藏《涅槃經》中說有佛性（Buddha-nature），所以相信這部經就能瞭解三歸依處（Three Refuges）。勸他人宣說中，『其有說者』是舉出宣說的人。『皆言身中盡有佛性』是說明宣說的內容。『如是之人則不遠求』是說明宣說的利益。『何以下釋』是解釋原因。因為自己身中具有三歸性（nature of Three Refuges），在未來世應當成就三寶（Three Jewels），所以不必向遠處尋求三歸依處。勸他人歸依中，『是故者』是因為我身中具有三歸性，未來就應當成就三寶，所以聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及其餘凡夫都應當歸依我的真性（true nature），恭敬禮拜。發起修行，趨向順從，稱為敬禮拜。也可以說是菩薩（Bodhisattva）自己說『為我』，是因為我身中具有三歸性，所以聲聞、緣覺眾生都應當對我恭敬禮拜。與上文中『亦令眾生於我身中起塔廟想』，其言語相似。上面是第一段，迦葉（Kāśyapa）奉行。下面是第二段，如來（Tathāgata）述說勸導。因為相信這部經以及宣說這部經有很大的利益，所以應當正確地學習大乘經典（Mahāyāna sutras）。下面是第三段，迦葉讚歎其深奧。『佛性不思』是讚歎其性的原因。『相好不思』是讚歎所獲得的成果。隨著相似的差別，實際上就是真性（true nature），所以不可思議。下面是第四段，如來述說讚揚。『善哉』是正面的讚歎。『汝成深智』是說出他的善行。 《涅槃經義記》第三 大正藏第 37 冊 No
【English Translation】 English version: Said. Among them, the first statement about the pure conduct of the Bodhisattva (Bodhisattva) is a reference to the Buddha's (Buddha) words. It is to expound the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), pointing out its characteristics. 'I now also below' clarifies the content of my own transmission. Because I am to expound the Mahāparinirvāṇa Sūtra for others, it is said, 'I now widely praise the secret treasury for all beings.' Speaking the sutra is the same as the Buddha, so it is said 'also'. In the fourth section, 'also should know the Three Refuges (Three Refuges)' indicates that I have already attained it, the same as the Buddha, so 'also' is used. 'If there is birth below' is to turn and exhort others. Among them, first exhort others to generate faith. 'If there is proclamation below' is to exhort others to proclaim. Therefore, 'therefore Śrāvaka (Hearers) and Pratyekabuddha (Solitary Buddhas) below' is to exhort others to take refuge. In exhorting others to have faith, 'if there are beings who can believe in Nirvana (Nirvana)' is to cite those who can believe. 'Then they can understand the Three Refuges' explains the benefits of believing. 'Why below explain' explains the reason. Because this secret treasury Nirvana Sutra says there is Buddha-nature (Buddha-nature), believing in this sutra understands the Three Refuges. In exhorting others to proclaim, 'those who proclaim' cites those who proclaim. 'All say that within the body there is Buddha-nature' explains the content of the proclamation. 'Such people then do not seek far' explains the benefits of proclaiming. 'Why below explain' explains the reason. Because one's own body has the nature of the Three Refuges, in the future life one should attain the Three Jewels (Three Jewels), so there is no need to seek the Three Refuges far away. In exhorting others to rely, 'therefore' is because my body has the nature of the Three Refuges, and in the future I should attain the Three Jewels, so Śrāvakas, Pratyekabuddhas, and other ordinary people should all rely on my true nature (true nature), respectfully bowing. Initiating practice, moving towards compliance, is called respectful bowing. It can also be said that the Bodhisattva (Bodhisattva) himself says 'for me', because my body has the nature of the Three Refuges, so Śrāvakas, Pratyekabuddhas, and beings should all respectfully bow to me. Similar to the words in the previous text, 'also cause beings to have the thought of stupas and temples in my body'. The above is the first section, Kāśyapa (Kāśyapa) practices. The following is the second section, the Tathāgata (Tathāgata) narrates and exhorts. Because believing in this sutra and proclaiming this sutra have great benefits, one should correctly study the Mahāyāna sutras (Mahayana sutras). The following is the third section, Kāśyapa praises its profundity. 'Buddha-nature is inconceivable' praises the cause of its nature. 'Marks and characteristics are inconceivable' praises the achieved results. Following similar differences, it is actually the true nature, so it is inconceivable. The following is the fourth section, the Tathāgata narrates and praises. 'Excellent' is a positive praise. 'You have achieved profound wisdom' speaks of his good deeds. Nirvana Sutra Meaning Record Third Taisho Tripitaka Volume 37 No
. 1764 大般涅槃經義記
涅槃義記卷第四
隋凈影寺沙門釋慧遠述
上來第一教示三歸趣入之始。自下第二教其中道趣入之終。于中初先法說以教。如因乳下喻說以教。法中有四。一許教趣入。二若我住下正教趣入。三我與無我性無二下結勸受持。四我先於下引說證成。初言我今更為汝說入如來藏許教入也。對前云更。更說在後是以言當。委說名善。顯實令證名說入藏。第二教中文別有四。一對凡夫斷常偏見明法相二。二凡夫于中無疑已下對遣凡夫有無二見明理無二。三若說苦下對二乘偏見明相實二。四若言無明緣行已下對遣二乘差別二見明實無二。第一第三兩二何別。第一宣說生死涅槃法相之二。第三宣說因緣法相實性之二。第二第四無二何別。第二段中宣說法性有無不二。第四段中明其實性前後不二。如乳酪等牛味不二。並顯諸法相實不二。就初段中先明凡夫斷常偏見。以是義下對破情見明法相二。明凡夫見中文有五對。初對明過。中三正辨斷常二相。后一明其見起所由。就初對中若我住者舉其常見。常見之人說有神我住五陰中名為我住。即是常法不離於苦就之顯過。外道宣說神我是常。故從其意說為常法。五陰是苦。我住陰中名不離苦。若無我者舉其斷見。斷見之人說無生滅假名
【現代漢語翻譯】 現代漢語譯本 1764 大般涅槃經義記
涅槃義記卷第四
隋 凈影寺 沙門 釋慧遠 述
上面第一部分教示了皈依三寶的開始。從下面第二部分開始，教導通過中道趨入涅槃的終極目標。其中，首先是佛陀說法進行教導，就像用因乳而生的譬喻來進行教導一樣。佛法中有四個方面：一是允許教導趨入如來藏（Tathagatagarbha，如來法身的藏處）；二是『若我住下』，正式教導趨入；三是『我與無我性無二下』，總結勸勉受持；四是『我先於下』，引用佛經來證明和成就。最初的『我今更為汝說入如來藏』，是允許教導進入如來藏。相對於前面所說的『更』，這裡所說的『更說』在後面，因此用『當』字。詳細解說叫做『善』。顯現真實，使人證悟，叫做『說入藏』。第二部分教導中，內容上又分為四個方面：一是針對凡夫的斷見和常見的偏頗見解，闡明法相的二元性；二是『凡夫于中無疑已下』，針對遣除凡夫的有見和無見，闡明真理的非二元性；三是『若說苦下』，針對二乘（聲聞乘和緣覺乘）的偏頗見解，闡明現象和實體的非二元性；四是『若言無明緣行已下』，針對遣除二乘的差別見解，闡明實體的非二元性。第一和第三兩部分有什麼區別？第一部分宣說生死和涅槃的法相的二元性。第三部分宣說因緣法相和實性的非二元性。第二和第四部分非二元性有什麼區別？第二部分中宣說法性的有和無的非二元性。第四部分中闡明其實體的前後非二元性。就像牛奶、酪等，其牛的味道沒有兩樣。並且顯示諸法現象和實體的非二元性。在第一部分中，首先闡明凡夫的斷見和常見的偏頗見解。以『是義下』，針對破除情見，闡明法相的二元性。闡明凡夫的見解，內容上有五個方面：一是對比闡明過患；中間三個方面，正面辨析斷見和常見兩種見解；最後一個方面，闡明這些見解產生的根源。在最初的對比中，『若我住者』，是舉出常見的例子。持有常見的人認為，有神我住在五陰（色、受、想、行、識）中，稱作『我住』。這就是常法，不能脫離痛苦，在這裡顯示其過患。外道宣說神我是常。所以從他們的意思出發，說為常法。五陰是苦。我住在五陰中，叫做不能脫離痛苦。『若無我者』，是舉出斷見的例子。持有斷見的人認為，沒有生滅，只是假名
【English Translation】 English version 1764 The Meaning of the Mahāparinirvāṇa Sūtra
The Fourth Scroll of the Meaning of Nirvāṇa
Commentary by Śramaṇa Shi Huiyuan of Jingying Temple in the Sui Dynasty
The first part above teaches the beginning of taking refuge in the Three Jewels. From the second part below, it teaches the ultimate goal of entering Nirvāṇa through the Middle Way. Among them, first, the Buddha teaches by expounding the Dharma, just like using the analogy of milk to teach. There are four aspects in the Dharma: first, allowing the teaching of entering the Tathāgatagarbha (the womb of the Thus-Come One); second, 'If I dwell below,' formally teaching entry; third, 'I and non-self are not two in nature below,' summarizing and encouraging upholding; fourth, 'I first below,' citing scriptures to prove and accomplish. The initial 'I will now further speak to you of entering the Tathāgatagarbha' is allowing the teaching of entering the Tathāgatagarbha. Relative to the 'further' mentioned earlier, the 'further speaking' here is later, so the word 'should' is used. Explaining in detail is called 'good.' Revealing the truth and enabling people to realize it is called 'speaking of entering the womb.' In the second part of the teaching, the content is further divided into four aspects: first, addressing the biased views of annihilationism and eternalism of ordinary people, clarifying the duality of Dharmas; second, 'Ordinary people have no doubt about this below,' addressing the elimination of the views of existence and non-existence of ordinary people, clarifying the non-duality of truth; third, 'If suffering is spoken of below,' addressing the biased views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), clarifying the non-duality of phenomena and reality; fourth, 'If it is said that ignorance conditions action below,' addressing the elimination of the differential views of the Two Vehicles, clarifying the non-duality of reality. What is the difference between the first and third parts? The first part expounds the duality of the Dharmas of birth and death and Nirvāṇa. The third part expounds the non-duality of the Dharmas of dependent origination and reality. What is the difference between the non-duality of the second and fourth parts? The second part expounds the non-duality of existence and non-existence of Dharmatā. The fourth part clarifies the non-duality of its reality before and after. Just like milk, cheese, etc., the taste of the cow is not different. And it shows the non-duality of the phenomena and reality of all Dharmas. In the first part, first clarify the biased views of annihilationism and eternalism of ordinary people. With 'This meaning below,' addressing the breaking of emotional views, clarifying the duality of Dharmas. Clarifying the views of ordinary people, there are five aspects in the content: first, comparing and clarifying the faults; the middle three aspects, positively analyzing the two views of annihilationism and eternalism; the last aspect, clarifying the origin of these views. In the initial comparison, 'If I dwell,' is to cite an example of eternalism. People who hold eternalism believe that there is a divine self dwelling in the five skandhas (form, feeling, perception, volition, consciousness), called 'I dwell.' This is the eternal Dharma, unable to escape suffering, here showing its faults. Heretics proclaim that the divine self is eternal. So from their meaning, it is said to be the eternal Dharma. The five skandhas are suffering. I dwell in the five skandhas, called unable to escape suffering. 'If there is no self,' is to cite an example of annihilationism. People who hold annihilationism believe that there is no birth and death, only a false name.
之我乃至涅槃真我亦無通名無我。修行無益就之彰過。以無我故無所資潤。故無所益。中三對中初對約就我無我見以別斷常。第二約就常無常見。第三約就苦樂二見。就初對中若言諸法皆無有我牒前無我。生死涅槃二俱無我故曰皆無。即是斷見結斷異常。若言我住牒前我見。即是常見結常異斷。第二對中若言一切行無常者舉無常見。此說生死涅槃之法二俱斷滅故曰無常。非是前後流變無常。即是斷見結斷異常。諸行常者舉其常見。謂說五陰諸行皆常。復是常見結常異斷。第三對中若言苦者舉其苦見。此說世間假樂全無乃至涅槃真樂亦無通名苦見。即是斷見結斷異常。若言樂者舉其樂見。說生死中定有真樂名為樂見。復是常見結常異斷。下明二見起之所由。由常起斷。由斷起常。于中初法次喻后合。法中修常墮斷見者求常不得故生斷見。修一切斷前常見者求斷不得故生常見。喻中因前移後足者斷常二見互為前後。合文可知。上來第一明凡偏見自下第二對破偏見明法相二。先辨后結。辨中三對。一苦樂相對以辨二法。二我無我對。三常無常對。于中無常苦與無我是生死法。常樂及我是涅槃法。生死法中苦名不善是生死因。無我煩惱是生死緣。無常財物是生死果。理實齊通。隱顯言之。涅槃法中樂名為善是其聖道。我名秘藏
【現代漢語翻譯】 現代漢語譯本： 至於『我』乃至『涅槃真我』，也都沒有普遍意義上的『無我』。如果修行沒有益處，那就只是彰顯過失，因為沒有『我』，所以沒有什麼可以滋養潤澤，因此也就沒有什麼益處。以上三對概念中，第一對是關於『我』和『無我』的見解，用來區分斷見和常見；第二對是關於常見和無常見；第三對是關於苦見和樂見。 在第一對概念中，如果說諸法都是沒有『我』的，這是重複之前的『無我』。生死和涅槃都沒有『我』，所以說是『皆無』，這就是斷見，執著于斷滅而異於常見。如果說『我』存在，這是重複之前的『我見』，這就是常見，執著于常住而異於斷見。 在第二對概念中，如果說一切行都是無常的，這是舉出無常見。這裡說生死和涅槃之法都是斷滅的，所以說是『無常』，而不是指前後流變的無常，這就是斷見，執著于斷滅而異於常見。如果說諸行是常的，這是舉出常見，說五陰諸行都是常住的，這就是常見，執著于常住而異於斷見。 在第三對概念中，如果說一切都是苦的，這是舉出苦見。這裡說世間的虛假快樂全無，乃至涅槃的真實快樂也沒有，都普遍稱為苦，這就是苦見，即是斷見，執著于斷滅而異於常見。如果說一切都是樂的，這是舉出樂見，說生死中一定有真實的快樂，這就是樂見，復是常見，執著于常住而異於斷見。 下面說明這兩種見解產生的根源：由常產生斷，由斷產生常。其中先說法理，再用比喻，最後總結。法理中，修習常卻墮入斷見的人，是因為求常而不得，所以產生斷見。修習一切斷卻產生常見的人，是因為求斷而不得，所以產生常見。比喻中，就像因為前腳而移動後腳一樣，斷見和常見互相為前後。 總結的內容可以從上文得知。上面第一部分說明了凡夫的偏見，下面第二部分通過對破偏見來闡明法相，分為先辨別后總結。辨別中分為三對：一是苦樂相對，用來辨別兩種法；二是我無我相對；三是常無常相對。其中，無常、苦和無我是生死法；常、樂和我是涅槃法。生死法中，苦名為不善，是生死的因；無我煩惱是生死的緣；無常財物是生死的果。這些道理實際上是相通的，只是有時隱有時顯。 涅槃法中，樂名為善，是通往聖道的途徑；我名為秘藏（Tathagatagarbha)。
【English Translation】 English version: As for 'Self' and even the 'True Self of Nirvana', there is no common 'Non-Self'. If practice is of no benefit, then it only highlights faults, because without 'Self', there is nothing to nourish, and therefore no benefit. Among the above three pairs of concepts, the first pair is about the views of 'Self' and 'Non-Self', used to distinguish between annihilationism and eternalism; the second pair is about eternalism and non-eternalism; the third pair is about the views of suffering and happiness. In the first pair of concepts, if it is said that all dharmas are without 'Self', this is repeating the previous 'Non-Self'. Neither Samsara (birth and death) nor Nirvana has 'Self', so it is said that 'all are without'. This is annihilationism, clinging to annihilation and differing from eternalism. If it is said that 'Self' exists, this is repeating the previous 'Self-view', this is eternalism, clinging to permanence and differing from annihilationism. In the second pair of concepts, if it is said that all conditioned things are impermanent, this is raising the view of impermanence. Here it is said that the dharmas of Samsara and Nirvana are all annihilated, so it is said that 'impermanent', not referring to the impermanence of continuous change, this is annihilationism, clinging to annihilation and differing from eternalism. If it is said that conditioned things are permanent, this is raising the view of permanence, saying that the five skandhas (aggregates) are all permanent, this is eternalism, clinging to permanence and differing from annihilationism. In the third pair of concepts, if it is said that everything is suffering, this is raising the view of suffering. Here it is said that the false happiness of the world is completely absent, and even the true happiness of Nirvana is not present, all are commonly called suffering, this is the view of suffering, which is annihilationism, clinging to annihilation and differing from eternalism. If it is said that everything is happiness, this is raising the view of happiness, saying that there is definitely true happiness in Samsara, this is the view of happiness, which is eternalism, clinging to permanence and differing from annihilationism. The following explains the origin of these two views: from permanence arises annihilation, from annihilation arises permanence. Among them, first explain the principle, then use a metaphor, and finally summarize. In the principle, those who practice permanence but fall into annihilationism do so because they seek permanence but cannot find it, so they generate annihilationism. Those who practice all annihilation but generate eternalism do so because they seek annihilation but cannot find it, so they generate eternalism. In the metaphor, just as moving the hind foot because of the front foot, annihilationism and eternalism are mutually front and back. The content of the summary can be known from the above. The first part above explains the prejudices of ordinary people, and the second part below clarifies the characteristics of dharmas by refuting prejudices, divided into first distinguishing and then summarizing. The distinction is divided into three pairs: one is the relative of suffering and happiness, used to distinguish between the two dharmas; the second is the relative of Self and Non-Self; the third is the relative of permanence and impermanence. Among them, impermanence, suffering, and Non-Self are the dharmas of Samsara; permanence, happiness, and Self are the dharmas of Nirvana. In the dharmas of Samsara, suffering is called unwholesome, which is the cause of Samsara; the afflictions of Non-Self are the condition of Samsara; impermanent wealth is the result of Samsara. These principles are actually interconnected, sometimes hidden and sometimes manifest. In the dharmas of Nirvana, happiness is called wholesome, which is the path to the holy path; Self is called the Tathagatagarbha (Tathagatagarbha).
是其涅槃。常名佛法僧正解脫是其菩提。理亦齊通。隱顯故耳。就初對中以是義者。以是凡夫偏取皆是斷常義故。理須並學修余法苦皆名不善修余法樂名為善者。學觀名修。苦是生死。樂是涅槃。相對辨異是以言余。不善苦因。因從果稱故名為苦。亦可苦果從因以目說為不善。善是樂因。因從果稱說之為樂。亦可樂果從因以名故說為善。第二對中修法無我是生死法。生死無實又不自在故名無我。煩惱是其生死之緣。以有煩惱所受不實不得自在。從果立稱故曰無我。亦可無我從本以名說為煩惱。又此煩惱性是不實不自在法故名無我。是故無我即是煩惱。修余常者是涅槃法。此正是我舉常顯之。良以說我喜同情取。法以常別名曰秘藏。正是涅槃。涅槃真我微隱稱秘。備德曰藏。所謂涅槃斥其體相。妙出諸有名無窟宅。修余無常是生死法。即財物者生死果報名為財物。修余常者是涅槃法。謂佛法等斥其體相。此之佛法是菩提耳。下次結之。當知如是佛法中道當相正結。離二說真顯其中義。離前凡夫斷常二邊故名中道。非無二中。自下第二對遣凡夫有無二見明理無二。于中有二。初明凡夫二見乖中。二如四大下佛教無二。前中兩句。初言凡夫于中無疑彰彼凡夫不識中道。凡夫于彼無二中道無心攀緣故不生疑。尚不生疑烏能識知
【現代漢語翻譯】 現代漢語譯本 是其涅槃（Nirvana，寂滅）。常名佛法僧（Buddha, Dharma, Sangha，佛、法、僧三寶）正解脫是其菩提（Bodhi，覺悟）。道理也是完全相通的，只是隱顯不同罷了。就最初的『對中』而言，之所以這樣說，是因為凡夫偏執地認為一切都是斷滅或常存不變的。因此，必須同時學習和修行其他法門，認為苦就是不善，樂就是善。學習觀察就叫做修行。苦是生死輪迴，樂是涅槃寂靜。相對比較，是爲了區分不同，所以說『余』。不善是苦的原因，從結果來稱呼原因，所以叫做苦。也可以說苦果從原因來命名，說成是不善。善是樂的原因，從結果來稱呼原因，說成是樂。也可以說樂果從原因來命名，所以說成是善。第二種『對中』，修行『無法』就是生死之法。生死沒有真實性，也不自在，所以叫做『無我』（Anatta，非我）。煩惱是生死的因緣，因為有煩惱，所承受的果報不真實，不能得到自在。從結果來建立名稱，所以說『無我』。也可以說『無我』從根本上來命名，說成是煩惱。而且，這煩惱的性質是不真實、不自在的，所以叫做『無我』。因此，『無我』就是煩惱。修行『常』，就是涅槃之法。這正是『我』，用『常』來顯現它。因為說『我』容易引起人們的喜愛和認同，而『法』用『常』來區別，就叫做『秘藏』。這正是涅槃。涅槃的真我微妙隱秘，所以稱作『秘』，具備一切功德，所以叫做『藏』。所謂涅槃，是闡明它的體性和狀態，妙不可言，超出一切有，沒有固定的處所。修行『無常』，就是生死之法，也就是財物，生死的果報就叫做財物。修行『常』，就是涅槃之法，指的是佛法等等，是闡明它的體性和狀態。這佛法就是菩提。下面總結說，應當知道，這佛法是中道，是當下的真實總結，遠離斷常兩種說法，顯現其中的意義。遠離前面凡夫的斷滅和常存兩種邊見，所以叫做中道，並非沒有二者而獨立存在的中。下面第二部分，是爲了破除凡夫的有和無兩種見解，闡明道理上沒有二元對立。其中分為兩部分，首先說明凡夫的兩種見解違背中道，其次從『如四大』開始，說明佛教沒有二元對立。前面一部分有兩句話，首先說凡夫對中道沒有懷疑，彰顯了那些凡夫不認識中道。凡夫對於那無二的中道沒有攀緣之心，所以不產生懷疑，尚且不產生懷疑，又怎麼能認識它呢？
【English Translation】 English version It is Nirvana (extinction). The constant name Buddha, Dharma, Sangha (the Three Jewels) and true liberation is its Bodhi (enlightenment). The principle is also completely interlinked, only the hidden and manifest are different. Regarding the initial 'opposition to the middle' in this sense, it is because ordinary people are biased and take everything as either annihilation or permanence. Therefore, one must learn and practice other methods simultaneously, considering suffering as unwholesome and joy as wholesome. Learning to observe is called practice. Suffering is the cycle of birth and death (Samsara), joy is Nirvana. Relative comparison is to distinguish differences, hence the word 'other'. Unwholesome is the cause of suffering, named 'suffering' from the result. Alternatively, the result of suffering can be named from the cause, described as unwholesome. Wholesome is the cause of joy, named 'joy' from the result. Alternatively, the result of joy can be named from the cause, hence described as wholesome. In the second 'opposition to the middle', practicing 'no-self' (Anatta) is the law of birth and death. Birth and death have no reality and are not independent, hence called 'no-self'. Afflictions are the cause of birth and death, because with afflictions, what is received is not real and one cannot be independent. Establishing the name from the result, hence it is called 'no-self'. Alternatively, 'no-self' can be named from the origin, described as afflictions. Moreover, the nature of these afflictions is unreal and not independent, hence called 'no-self'. Therefore, 'no-self' is afflictions. Practicing 'permanence' is the law of Nirvana. This is precisely 'self', revealing it through 'permanence'. Because speaking of 'self' easily evokes people's love and identification, while 'Dharma' is distinguished by 'permanence', it is called 'secret treasure'. This is precisely Nirvana. The true self of Nirvana is subtle and hidden, hence called 'secret', possessing all virtues, hence called 'treasure'. The so-called Nirvana is to clarify its essence and state, wonderfully beyond description, surpassing all existence, without a fixed abode. Practicing 'impermanence' is the law of birth and death, which is wealth; the result of birth and death is called wealth. Practicing 'permanence' is the law of Nirvana, referring to the Buddha Dharma, etc., clarifying its essence and state. This Buddha Dharma is Bodhi. Next, to conclude, one should know that this Buddha Dharma is the Middle Way, the true conclusion of the present moment, away from the two views of annihilation and permanence, revealing the meaning within. Away from the two extreme views of annihilation and permanence of ordinary people, hence it is called the Middle Way, not a middle that exists independently without the two. In the second part below, it is to dispel the two views of existence and non-existence of ordinary people, clarifying that there is no duality in principle. It is divided into two parts, first explaining that the two views of ordinary people violate the Middle Way, and secondly, starting from 'like the four great elements', explaining that Buddhism has no duality. The first part has two sentences, first saying that ordinary people have no doubt about the Middle Way, highlighting that those ordinary people do not recognize the Middle Way. Ordinary people have no clinging mind to that non-dual Middle Way, so they do not generate doubt. Since they do not even generate doubt, how can they recognize it?
。二羸病下彰彼凡夫建立二相。初先立喻。病人喻凡。解劣稱羸。闇惑嬰心說以為病。餐受邪法名服蘇已。取有著無名力輕便。蘇性軟弱。病人服之體無堅強。隨物傾倚名力輕便。邪法如是。凡夫聽受取有著無不能正住。如力輕便。有無不定合以顯法。下明如來破遣情二教以無二。于中有四。一對向後段有無之病許教除斷。二開示已下對向前段。于中無疑許教趣入。三若言有者智不應下對前第一正教除斷。四若言有者不應默下對前第二正教起入。就初段中先喻后合。喻中四大其性不同各相反者喻前有無二見相反。良醫善知隨其偏發而訊息者喻明如來知過偏強而為除斷。閤中初句四大不同略而不合。但合後句良醫訊息。如來亦爾于生如醫合前良醫。知諸煩惱體相差別合前善知。而為除斷合前偏發而訊息之。除斷之相如後文說。第二段中開示秘藏清凈佛性常不變者對前凡夫。于中無疑許為開示令其趣入。開相如后。自下第三正顯向前為除斷相。若言有者智不應染教斷有見。若聞法有。有智之人不應染著取為定有。若言無者即是妄語教舍無見。若說一切諸佛皆無。乖違法理故是妄語。自下第四正顯向前開示秘藏佛性之義。明其佛性非有非無。若言有者不應默然明性非無以非無故應為他人說性實有。不應默然。彼云何有。分別
有二。一法佛性從本已來且過恒沙一切佛法。如礦中金。二報佛性從本已來於其心中有可出生一切德義。如礦中金有可造作莊嚴具義。亦復不應戲論諍訟彰性非有。云何非有。分別亦二。一法佛性離一切相離一切性。故名非有。云何離相。如凈醍醐。體雖是有而無青黃赤白等相。亦如一切眾生心識。體雖是有而無大小長短等相。佛性如是。體雖實有而無一相。云何離性。如來藏中具過恒沙一切佛法。不離不脫不異。是諸佛法同一體性互相整合。未有一法別守自性。故言離性。二報佛性本來但有可生之義而未有體。如樹子中而無樹體。性既如是。于中執定無不乖理。故勸舍之。文中初言亦復不應戲論諍訟正勸舍有。舍有同前。是以言亦。前勸舍無更勸舍有所以言復。若執定有言不應法。即名戲論。執有乖空。是故勸舍。以有此過故勸不應。但求了等教取正義。舍情專理故曰但求。所求如理即是其論諸法真性。凡夫已下舉過勸舍。道言戲論諍訟不解即顯不者堪能解也。問曰。今此說非有無。與彼向前第三段中破有破無。有何差別更復重來。釋言。前者為破情見。今此所論為明道理。又復前者就彼世諦因緣法中破定有無。今此正顯如來藏性非有無義。與前不同。所以更辯。自下第三對彼二乘偏見之過明相實三。良以二乘執相
【現代漢語翻譯】 現代漢語譯本 有兩種佛性。第一種是法佛性（Dharma-buddha-nature），它從根本上就具備超過恒河沙數的一切佛法，就像礦中的金子一樣。第二種是報佛性（Reward-buddha-nature），它從根本上就在心中具有能夠出生一切功德意義的可能性，就像礦中的金子可以被用來製造各種莊嚴的器具一樣。因此，不應該以戲論或爭訟來彰顯佛性為『非有』。為什麼說『非有』呢？從分別的角度來看，也有兩種。第一種是法佛性，它遠離一切相狀，遠離一切自性，所以被稱為『非有』。什麼是遠離相狀呢？就像純凈的醍醐（酥油），其本體雖然存在，卻沒有青、黃、赤、白等相狀。又像一切眾生的心識，其本體雖然存在，卻沒有大小、長短等相狀。佛性也是如此，本體雖然真實存在，卻沒有具體的相狀。什麼是遠離自性呢？如來藏（Tathagatagarbha）中具足超過恒河沙數的一切佛法，不分離、不脫落、不相異。這些佛法具有同一體性，互相整合，沒有一法單獨保持自己的自性，所以說遠離自性。第二種是報佛性，它本來只有能夠產生的意義，而沒有實體，就像樹的種子中沒有樹的形體一樣。佛性既然如此，如果執著于其中，必定會違背道理，所以勸人捨棄這種執著。文中一開始說『亦復不應戲論諍訟』，正是勸人捨棄『有』的執著。捨棄『有』的執著與前面所說相同，所以用『亦』字。前面勸人捨棄『無』的執著，現在又勸人捨棄『有』的執著，所以用『復』字。如果執著于『有』，所說的話就不符合佛法，就叫做戲論。執著于『有』就違背了『空』的道理，所以勸人捨棄。因為有這些過失，所以勸人不要執著。應該尋求了義的教法，選取正確的意義，捨棄情識的執著，專心於義理，所以說『但求』。所尋求的符合義理，就是諸法真性。從『凡夫已下』開始，列舉過失，勸人捨棄。文中說『戲論諍訟不解』，就顯示出不理解的人不能夠理解佛性。 問：現在這裡說『非有無』，與前面第三段中破『有』破『無』，有什麼差別，為什麼要重複說明？ 答：前面是爲了破除情識上的見解，現在這裡所論述的是爲了闡明道理。而且，前面是在世俗諦（conventional truth）的因緣法中破除『定有』『定無』的執著，現在這裡正是爲了顯明如來藏的自性，它既不是『有』也不是『無』。與前面不同，所以要再次辨析。 從下面第三點開始，針對二乘（聲聞乘和緣覺乘）偏頗的見解，闡明實相。
【English Translation】 English version There are two types of Buddha-nature. The first is Dharma-buddha-nature, which inherently possesses all Buddha-dharmas exceeding the sands of the Ganges River, like gold in a mine. The second is Reward-buddha-nature, which inherently has the potential in the mind to give rise to all virtuous meanings, like gold in a mine that can be used to create various adornments. Therefore, one should not use frivolous discussions or disputes to assert that Buddha-nature is 'non-existent'. Why is it called 'non-existent'? From the perspective of differentiation, there are also two aspects. The first is Dharma-buddha-nature, which is apart from all characteristics and apart from all self-natures, hence it is called 'non-existent'. What does it mean to be apart from characteristics? It is like pure ghee (clarified butter), whose substance exists but has no characteristics such as blue, yellow, red, or white. It is also like the consciousness of all sentient beings, whose substance exists but has no characteristics such as large, small, long, or short. Buddha-nature is like this; its substance is real but has no specific characteristics. What does it mean to be apart from self-nature? The Tathagatagarbha (Womb of the Thus Come One) is replete with all Buddha-dharmas exceeding the sands of the Ganges River, without separation, without detachment, and without difference. These Buddha-dharmas have the same essence, mutually integrated, with no single dharma independently maintaining its own self-nature, hence it is said to be apart from self-nature. The second is Reward-buddha-nature, which originally only has the meaning of being able to arise, but has no substance, like the seed of a tree that has no tree form within it. Since Buddha-nature is like this, if one clings to it, it will inevitably contradict reason, so one is advised to abandon this clinging. The text initially says 'one should not engage in frivolous discussions or disputes', which is precisely advising one to abandon the clinging to 'existence'. Abandoning the clinging to 'existence' is the same as what was said before, hence the use of 'also'. Previously, one was advised to abandon the clinging to 'non-existence', and now one is advised to abandon the clinging to 'existence', hence the use of 'furthermore'. If one clings to 'existence', what is said will not accord with the Dharma, and it is called frivolous discussion. Clinging to 'existence' contradicts the principle of 'emptiness', so one is advised to abandon it. Because there are these faults, one is advised not to cling. One should seek definitive teachings and choose the correct meaning, abandoning emotional attachments and focusing on the principle, hence it is said 'only seek'. What is sought in accordance with the principle is the true nature of all dharmas. From 'ordinary people onwards', faults are listed to advise one to abandon clinging. The text says 'frivolous discussions and disputes are not understood', which shows that those who do not understand are not capable of understanding Buddha-nature. Question: What is the difference between saying 'neither existent nor non-existent' here and refuting 'existence' and 'non-existence' in the third section earlier? Why is it repeated? Answer: The former was to refute emotional views, while what is discussed here is to clarify the principle. Moreover, the former was to refute the clinging to 'definite existence' and 'definite non-existence' in the causal dharmas of conventional truth, while here it is precisely to reveal the nature of the Tathagatagarbha, which is neither 'existent' nor 'non-existent'. It is different from the former, so it needs to be analyzed again. From the third point below, the real aspect is clarified in response to the biased views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).
迷實。故佛就相辨實教之。文別有五。前三就其染相顯實。后二就其凈相顯實。此五番中例應有三。一舉佛昔說。二明愚人執相迷實。三明智者解相知實。但今文中言有隱顯或有具者有不具者。就初番中但有墮二。略無第三。若說于苦是第一句舉佛昔言。佛昔于彼小乘法中說身皆苦。愚人便謂身是無常一切苦等是第二句。此名聲聞以為愚人或名凡夫。以不知實故名愚人。心不會正故不名聖說為凡夫。謂身無常苦之所以說一切苦。正執為苦。此明執相。復不能知身有樂性彰其迷實應舉智者。翻前可知故略不舉。第二番中三句備有。若說無常是第一句舉佛昔言。凡計無常譬如壞器是第二句。此名聲聞以為凡夫。尋言執相故計一切皆是無常。如壞喻顯。此文略少。準前應言復不能知身有常性不知常性即是迷實。有智人下。是第三句。應當分別總勸分別。不應已下別教分別。不應盡言一切無常勸舍執相。何以故下教令知實。言何以故徴前起后。何故不應盡言無常。我身即有佛性種子正教以實。
第三番中若說無我是第一句舉佛昔言。凡夫當謂一切無我是第二句。彰彼二乘執相迷實。然此文中但明執相。略無迷實。智者已下是第三句。明其智者解相知實。應當分別無我假名勸其知相。勸知無我局在假名不實法中。如是知已
【現代漢語翻譯】 現代漢語譯本： 迷實（執迷於表象而背離真實）。因此，佛陀就從表象上辨析真實教義。從文義上可分為五部分。前三部分就染污的表象來顯明真實，后兩部分就清凈的表象來顯明真實。這五部分中，通常應該有三種內容：一是舉出佛陀過去所說，二是說明愚人執著于表象而迷惑于真實，三是說明智者理解表象而認識真實。但現在文中的表述，有的隱晦，有的明顯，有的完整，有的不完整。在第一部分中，只有墮入二乘的說法，略去了第三種（智者）。如果說『于苦』，這是第一句，舉出佛陀過去所說。佛陀過去在小乘佛法中說身體都是痛苦的。愚人就認為身體是無常的，一切都是痛苦的，這是第二句。這裡稱聲聞為愚人，或者稱為凡夫。因為他們不瞭解真實，所以稱為愚人。心不能領會正法，所以不稱為聖人，而稱為凡夫。認為身體是無常的，痛苦的原因在於說一切都是痛苦的，正是執著于痛苦的表象。又不能知道身體有快樂的本性，彰顯了他們迷惑于真實。本應舉出智者，但可以根據前面的內容推知，所以省略了。 第二部分中，三句都有。如果說『無常』，這是第一句，舉出佛陀過去所說。凡夫認為無常就像損壞的器物，這是第二句。這裡稱聲聞為凡夫。他們尋著言語執著于表象，所以認為一切都是無常的，就像用損壞的器物來比喻一樣。這段文字比較簡略。按照前面的說法，應該說他們又不能知道身體有常性，不知道常性就是迷惑于真實。『有智人下』，是第三句。應當分別總勸和分別。『不應已下』是別教的分別。『不應盡言一切無常』，勸誡捨棄執著于表象。『何以故下』，教導人們認識真實。『言何以故』，承前啓後。為什麼不應該說一切都是無常的呢？因為我的身體里就有佛性的種子，這是用真實來教導。 第三部分中，如果說『無我』，這是第一句，舉出佛陀過去所說。凡夫應當認為一切都是無我的，這是第二句。彰顯了二乘執著于表象而迷惑于真實。然而這段文字中只說明瞭執著于表象，略去了迷惑于真實。『智者已下』，是第三句。說明智者理解表象而認識真實。應當分別無我的假名，勸導人們認識表象。勸導認識無我，侷限在假名不真實的法中。像這樣認識之後。
【English Translation】 English version: Being deluded by the superficial (mistaking appearances for reality). Therefore, the Buddha distinguishes the true teachings based on appearances. The text can be divided into five parts. The first three parts reveal reality through defiled appearances, and the last two parts reveal reality through pure appearances. In these five sections, there should generally be three elements: first, citing what the Buddha said in the past; second, explaining how foolish people cling to appearances and are deluded by reality; and third, explaining how wise people understand appearances and know reality. However, in the current text, some expressions are implicit, some are explicit, some are complete, and some are incomplete. In the first part, there is only the statement of falling into the Two Vehicles, omitting the third (the wise). If it says 'regarding suffering,' this is the first sentence, citing what the Buddha said in the past. The Buddha used to say in the Hinayana (Small Vehicle) teachings that the body is all suffering. Foolish people then think that the body is impermanent and everything is suffering, which is the second sentence. Here, 'Śrāvakas' (Hearers) are called foolish people, or ordinary people. Because they do not understand reality, they are called foolish people. Their minds cannot comprehend the true Dharma, so they are not called saints, but ordinary people. Thinking that the body is impermanent, the reason for suffering lies in saying that everything is suffering, which is precisely clinging to the appearance of suffering. Furthermore, they cannot know that the body has the nature of happiness, highlighting their delusion about reality. A wise person should have been mentioned, but it can be inferred from the previous content, so it is omitted. In the second part, all three sentences are present. If it says 'impermanence,' this is the first sentence, citing what the Buddha said in the past. Ordinary people think that impermanence is like a broken vessel, which is the second sentence. Here, 'Śrāvakas' (Hearers) are called ordinary people. They follow the words and cling to appearances, so they think that everything is impermanent, just like using a broken vessel as a metaphor. This passage is relatively brief. According to the previous statement, it should be said that they also cannot know that the body has permanence, and not knowing permanence is being deluded about reality. 'The wise person below' is the third sentence. One should distinguish between general exhortation and specific exhortation. 'Should not below' is the distinction of the separate teaching. 'Should not completely say everything is impermanent,' exhorting to abandon clinging to appearances. 'Why below,' teaching people to know reality. 'Saying why,' connects the preceding and following. Why should one not say that everything is impermanent? Because there are seeds of Buddha-nature in my body, which is teaching with reality. In the third part, if it says 'no-self (anātman),' this is the first sentence, citing what the Buddha said in the past. Ordinary people should think that everything is no-self, which is the second sentence. Highlighting that the Two Vehicles cling to appearances and are deluded about reality. However, this passage only explains clinging to appearances, omitting being deluded about reality. 'The wise person below' is the third sentence. Explaining that the wise person understands appearances and knows reality. One should distinguish the provisional name of no-self, exhorting people to recognize appearances. Exhorting to recognize no-self is limited to provisional names and unreal dharmas. After recognizing in this way.
不應生疑勸其知實。知彼無我局在假名不實法已。不應于彼真實法中疑謂無我。第四番中若言如來秘藏空寂是第一句舉佛昔言。此說涅槃以為秘藏。如來昔于小乘法中宣說涅槃一向滅無故云空寂。又佛昔于破相教中說涅槃法一向空無亦名空寂。凡夫聞之生斷滅見是第二句。彰彼二乘執相迷實。謂佛如來般涅槃后一向斷滅。此明執相略無迷實。有智人下是第三句。明其智者解相知實。應當分別如來是常無有變易勸其知實。略無智相。若具應言應當分別如來化滅實是常住無有變易。第五番中若說解脫喻如幻化是第一句舉佛昔言。此說菩提以為解脫。如是昔于破相教中說佛解脫幻化無實。故大品云若有一法過涅槃者我亦說之如幻如化何況涅槃。故今舉之。凡夫當下是第二句。彰彼愚人執相迷實。謂佛所得真實解脫猶如幻化終歸磨滅。此明執相。略無迷實。有智人下是第三句。彰彼智者解相知實。應當分別人中師子雖有去來明其知相。名佛以為人中師子。化生名來。應滅稱去。常住無變明其知實。自下第四對遣二乘差別二見明實無二。良以二乘未體法實。見法流變便謂定別。故須破遣以明無二。並遣二乘相實二見以明不二。以二乘人聞前無常苦無我中有常等性。便謂彼性與苦無我等相別體同聚。故須破遣以明無二。文中六對。
【現代漢語翻譯】 現代漢語譯本 不應心生疑惑，應當勸導他人瞭解真相。如果已經知道『彼』（指眾生）是無我的，侷限在虛假的名稱和不真實的法中，就不應該在真實的法中懷疑沒有『我』的存在。 第四重含義中，如果說如來的秘密藏是空寂的，這是第一句，引用了佛陀過去所說的話。這裡說的是涅槃，將其作為秘密藏。如來過去在小乘佛法中宣說涅槃是徹底的滅無，所以說是空寂。另外，佛陀過去在破相教義中說涅槃法是徹底空無的，也稱為空寂。凡夫聽了之後會產生斷滅的見解，這是第二句，彰顯了那些二乘行人執著于表象而迷惑于真實。他們認為佛陀如來般涅槃后就徹底斷滅了。這說明他們執著于表象，略微缺乏對真實的理解。『有智人下』是第三句，說明那些有智慧的人理解表象而瞭解真實。應當分辨如來是常住不變的，勸導他人瞭解真相。這裡略微缺乏對智慧的描述。如果完整地說，應該是『應當分辨如來的化身示現滅度，但實際上是常住不變的』。 第五重含義中，如果說解脫就像幻化一樣，這是第一句，引用了佛陀過去所說的話。這裡說的是菩提，將其作為解脫。像這樣，過去在破相教義中說佛陀的解脫是幻化而不真實的。所以《大品般若經》中說，『如果有一種法超過涅槃，我也會說它像幻像一樣，更何況是涅槃呢？』所以現在引用它。『凡夫當下』是第二句，彰顯了那些愚昧的人執著于表象而迷惑于真實。他們認為佛陀所獲得的真實解脫就像幻化一樣，最終會磨滅消失。這說明他們執著于表象，略微缺乏對真實的理解。『有智人下』是第三句，彰顯了那些有智慧的人理解表象而瞭解真實。應當分辨人中師子（指佛陀）雖然有來去（示現生死），但要明白其中的真相。稱佛陀為人中師子，化生稱為『來』，應身滅度稱為『去』，常住不變說明了其中的真實。 從『自下』開始是第四部分，針對二乘行人的差別見解，闡明真實並非二元對立。因為二乘行人沒有體會到法的真實，看到法的流變就認為一定是不同的。所以需要破除這些見解，以闡明並非二元對立。同時破除二乘行人對錶象和真實的兩種見解，以闡明並非二元對立。因為二乘行人聽到前面所說的無常、苦、無我之中有常等自性，就認為這些自性與苦、無我等表象是不同的，本體相同但聚集在一起。所以需要破除這些見解，以闡明並非二元對立。文中共有六對（需要破除的見解）。
【English Translation】 English version One should not give rise to doubt but encourage others to know the truth. Knowing that 'they' (referring to sentient beings) are without self, limited to false names and unreal dharmas, one should not doubt the absence of 'self' in the true dharma. In the fourth instance, if it is said that the Tathagata's (如來) secret treasury is empty and still, this is the first sentence, quoting the Buddha's (佛陀) past words. Here, Nirvana (涅槃) is spoken of, regarding it as a secret treasury. In the past, in the Hinayana (小乘) teachings, the Tathagata (如來) proclaimed that Nirvana (涅槃) is utterly extinguished, hence it is said to be empty and still. Furthermore, in the past, in the teachings on breaking through appearances, the Buddha (佛) said that the dharma of Nirvana (涅槃) is utterly empty, also called empty and still. Ordinary people, upon hearing this, give rise to the view of annihilation; this is the second sentence, highlighting that those of the Two Vehicles (二乘) cling to appearances and are deluded about reality. They believe that after the Buddha Tathagata (佛陀如來) enters Parinirvana (般涅槃), he is utterly extinguished. This illustrates their clinging to appearances, with a slight lack of understanding of reality. 'Those with wisdom below' is the third sentence, clarifying that those with wisdom understand appearances and know reality. One should discern that the Tathagata (如來) is constant and unchanging, encouraging others to know the truth. Here, there is a slight lack of description of wisdom. If it were to be said completely, it should be 'One should discern that the Tathagata's (如來) manifested extinction is actually constant and abiding, without change.' In the fifth instance, if it is said that liberation is like an illusion, this is the first sentence, quoting the Buddha's (佛陀) past words. Here, Bodhi (菩提) is spoken of, regarding it as liberation. In this way, in the past, in the teachings on breaking through appearances, it was said that the Buddha's (佛) liberation is illusory and unreal. Therefore, the Mahaprajnaparamita Sutra (大品般若經) says, 'If there is a dharma that surpasses Nirvana (涅槃), I would also say it is like an illusion, let alone Nirvana (涅槃).' Hence, it is cited now. 'Ordinary people below' is the second sentence, highlighting that those foolish people cling to appearances and are deluded about reality. They believe that the true liberation attained by the Buddha (佛) is like an illusion, ultimately vanishing. This illustrates their clinging to appearances, with a slight lack of understanding of reality. 'Those with wisdom below' is the third sentence, highlighting that those with wisdom understand appearances and know reality. One should discern that the Lion among Men (人中師子) (referring to the Buddha) although there is coming and going (manifesting birth and death), one should understand the truth within it. Calling the Buddha (佛) the Lion among Men (人中師子), manifestation of birth is called 'coming,' and the extinction of the manifested body is called 'going,' constant and unchanging clarifies the truth within it. From 'From below' begins the fourth part, addressing the differing views of the Two Vehicles (二乘), clarifying that reality is not dualistic. Because the Two Vehicles (二乘) have not experienced the reality of the dharma, seeing the flow of dharmas, they believe they must be different. Therefore, these views need to be refuted to clarify that they are not dualistic. At the same time, refute the Two Vehicles' (二乘) two views of appearance and reality to clarify that they are not dualistic. Because the Two Vehicles (二乘) people hear that within impermanence, suffering, and no-self, there are constant natures, they believe that these natures are different from the appearances of suffering, no-self, etc., with the same essence but gathered together. Therefore, these views need to be refuted to clarify that they are not dualistic. There are six pairs (of views that need to be refuted) in the text.
前之三對破遣二乘前後別見以明無二。后之三對破遣二乘相實二見以明無二。前三對中雲何無二。如麥因果前後雖別麥性不二。乃至一切乳酪等別牛味不二。諸法像此。明無明等雖復別異實性不二。一真心體隨緣轉變為諸法故。故下文言與諸結俱名為無明。與善法俱說之為明。后之三對云何無二。如人夜闇見繩為蛇。同體義分體性無二。亦如有人迷南作北。此南與北體性無二。諸法如是。迷如來藏以為生死。生死之體是如來藏。故曰無二。前三對中初番結業相對說二。約對此二以明無二。第二業果相對說二。第三善惡相對說二。法相無量且舉此三。余類可知。就初對中若言無明因緣諸行舉佛昔言。無明煩惱諸行是業。凡夫聞下明其愚人定執為二。此還名彼二乘為凡。以未證會無二實故妄心取相說為分別。謂彼無明與行定別名生二想。明與無明列其二名。明猶是行。行中明勝。對彼無明彰二相顯。故偏舉之。智者已下寄就智者明性無二。一真識體隨緣轉變為明無明。故性無二如一水性隨緣清濁水性無二。無二即實牒以結之。行識相對文顯可知。第三對中若言善等舉佛昔言。十善十惡舉其業體。可作不可作約人辨業。十善可作。十惡叵作。善道惡道對果辨業。十善通人至於人天名為善道。十惡通人到於三趣名為惡道。白法
【現代漢語翻譯】 現代漢語譯本 前三對破除了聲聞乘和緣覺乘（二乘）前後階段的差別見解，以此闡明『無二』的道理。后三對破除了二乘執著于現象和實體的兩種見解，以此闡明『無二』的道理。前三對中，如何理解『無二』呢？比如麥子的因和果，前後階段雖然不同，但麥子的本性是不二的。乃至一切乳酪等，形態各異，但牛奶的味道是不二的。一切諸法都像這樣，明與無明等雖然有差別，但其實性是不二的。因為一真心的本體隨著因緣轉變成為諸法。所以下文說，與各種煩惱結合就稱為無明，與善法結合就稱為明。 后三對中，如何理解『無二』呢？比如人在夜晚黑暗中把繩子看成蛇，蛇和繩子在本體意義上是同一的，體性上沒有差別。又比如有人迷失方向，把南方當成北方，南方和北方在體性上沒有差別。諸法也是這樣，迷惑瞭如來藏就以為是生死，但生死的本體就是如來藏，所以說是『無二』。 前三對中，第一組是煩惱和業相對來說『二』，通過對比這二者來闡明『無二』。第二組是業和果相對來說『二』。第三組是善和惡相對來說『二』。法相無量，這裡只是舉出這三種，其餘可以類推。就第一組而言，如果說無明是諸行的因緣，這是引用佛陀過去所說，無明煩惱，諸行是業。『凡夫聞下』說明愚人必定執著于『二』。這實際上是把二乘也看作凡夫，因為他們沒有證悟『無二』的實相，所以用妄心取相，說是分別。認為無明和行是截然不同的，因此產生『二』的念頭。明和無明只是列出兩個名稱，明實際上也是行，行中明的部分比較殊勝，爲了對比無明，才特別彰顯『二』的相狀，所以偏重於舉出『明』。 『智者已下』是借用智者來說明自性『無二』。一真識的本體隨著因緣轉變成為明和無明，所以自性『無二』，就像水的本性，隨著因緣有清有濁，但水的本性沒有差別。『無二即實』是用真實來總結。行和識相對，文義顯而易見。第三組中，如果說善等，這是引用佛陀過去所說，十善和十惡是舉出業的本體。可做和不可做是從人的角度來辨別業，十善是可以做的，十惡是不可以做的。善道和惡道是從果報的角度來辨別業，十善通於人道，乃至天道，稱為善道。十惡通於人道，乃至三惡道，稱為惡道。白法
【English Translation】 English version The first three pairs refute the separate views of the Shravakas (聲聞乘) and Pratyekabuddhas (緣覺乘) (Two Vehicles, 二乘) regarding the sequence of stages, thereby clarifying the principle of 'non-duality' (無二). The latter three pairs refute the two views of the Two Vehicles that cling to phenomena and entities as real, thereby clarifying the principle of 'non-duality'. In the first three pairs, how is 'non-duality' understood? For example, although the cause and effect of wheat are different in sequence, the nature of wheat is non-dual. Likewise, although all dairy products such as milk and cheese have different forms, the taste of milk is non-dual. All dharmas (諸法) are like this; although ignorance (無明) and wisdom (明) are different, their true nature is non-dual. This is because the one true mind (一真心) transforms into all dharmas according to conditions. Therefore, the following text says that when combined with various afflictions (結), it is called ignorance; when combined with good dharmas (善法), it is called wisdom. In the latter three pairs, how is 'non-duality' understood? For example, when a person sees a rope as a snake in the darkness of night, the snake and the rope are the same in terms of their essential meaning, and their nature is non-dual. Also, when a person is lost and mistakes south for north, south and north are non-dual in nature. All dharmas are like this; being deluded about the Tathagatagarbha (如來藏) is mistaken for samsara (生死), but the essence of samsara is the Tathagatagarbha, so it is said to be 'non-dual'. In the first three pairs, the first set speaks of 'duality' in relation to affliction (煩惱) and karma (業), clarifying 'non-duality' by contrasting these two. The second set speaks of 'duality' in relation to karma and its result (果). The third set speaks of 'duality' in relation to good (善) and evil (惡). The characteristics of dharmas are immeasurable, and these three are just examples; the rest can be inferred. Regarding the first set, if it is said that ignorance is the condition for actions (諸行), this is quoting what the Buddha said in the past: ignorance and afflictions, actions are karma. '凡夫聞下' explains that foolish people are bound to cling to 'duality'. This actually regards the Two Vehicles as ordinary people, because they have not realized the true nature of 'non-duality', so they use a deluded mind to grasp at appearances, calling it discrimination. They think that ignorance and actions are completely different, thus giving rise to the thought of 'duality'. Wisdom and ignorance are just two names; wisdom is actually also action, and the aspect of wisdom in action is more excellent. In order to contrast ignorance, the aspect of 'duality' is particularly emphasized, so 'wisdom' is given prominence. '智者已下' uses the wise to explain that self-nature is 'non-dual'. The essence of the one true consciousness (一真識) transforms into wisdom and ignorance according to conditions, so self-nature is 'non-dual', just like the nature of water, which can be clear or turbid depending on conditions, but the nature of water is not different. '無二即實' concludes with reality. The relationship between action and consciousness is clear in the text. In the third set, if it is said that good, etc., this is quoting what the Buddha said in the past: the ten good deeds (十善) and the ten evil deeds (十惡) are examples of the essence of karma. What can be done and what cannot be done are distinguished from the perspective of people; the ten good deeds can be done, and the ten evil deeds cannot be done. The good path (善道) and the evil path (惡道) are distinguished from the perspective of karmic retribution; the ten good deeds lead to the human realm and even the heavenly realm, and are called the good path. The ten evil deeds lead to the human realm and even the three evil realms, and are called the evil path. White Dharma (白法)
黑法隨相辨業。善業鮮凈名之為白。惡業鄙穢以之為黑。凡二智一義同前釋。自下三對約就向前第三段中相實之二以明無二。然上文中備有五句。今且約就初之三句以明無二。余類可知。若言應修一切苦者舉上初句。凡謂二者此猶名彼二乘為凡。二乘之人聞前苦中有其樂性謂全別體故言謂二。智者了達性無二者寄智顯理。菩薩智者知實起相。相即是實名了無二。無二即實牒以結之。若言無常牒上第二。如來秘藏亦無常者。猶前文中凡夫計身悉皆無常。聲聞之人于昔教中聞說無常便謂生死乃至秘藏皆悉無常。故今舉之。彼二乘人于昔教中未聞秘藏。云何說言謂佛秘藏亦是無常。彼雖不聞而言一切悉是無常。言無甄簡。秘藏亦是一切之限。故得說言如來秘藏亦是無常。凡謂二者由彼二乘昔謂一切悉無常故。佛前教之明無常性。彼聞說常謂與無常一向別體故言謂二。智了無二義同前解。一切無我牒前第三。如來秘藏亦無我者。猶前凡謂一切佛法悉無有我。彼二乘人于昔教中聞說無我。便謂生死乃至佛法一切無我。故今舉之。凡謂二者由彼二乘昔謂一切悉無我故。佛上教之無我法中有真我。彼聞設我謂與無我迢然別體。故言謂二。智了無二義如上辨。上來四段合為第二正教趣入。自下第三結勸受持。句別有四。一結嘆前義。二
【現代漢語翻譯】 現代漢語譯本 黑法隨著表相來分辨業（karma）。善業清新潔凈，稱之為白（白業）。惡業鄙陋污穢，稱之為黑（黑業）。凡夫和二乘的智慧以及『二』的含義，都和前面的解釋相同。從下面開始的三對，是就前面第三段中表相和實相的『二』來說明無二（不二）。然而，上面的經文中具備五句，現在且就最初的三句來說明無二，其餘的可以依此類推。 如果說應當修習一切苦，這是引用上面的第一句。凡夫認為有『二』，這是因為他們把二乘（Śrāvakayāna）稱為凡夫。二乘之人聽到前面的苦中有其樂性，認為完全是不同的本體，所以說認為有『二』。智者了達其性無二，這是借用智慧來顯明真理。菩薩（Bodhisattva）智者知道從實相中生起表相，表相就是實相，名爲了達無二。無二就是實相，重複說一遍來總結。 如果說無常，這是重複上面的第二句。如來的秘藏（Tathāgatagarbha）也是無常，就像前面的經文中凡夫認為身體全部都是無常。聲聞（Śrāvaka）之人從以前的教法中聽到說無常，就認為生死乃至秘藏全部都是無常，所以現在舉出這一點。那些二乘之人從以前的教法中沒有聽說過秘藏，怎麼能說認為佛的秘藏也是無常呢？他們雖然沒有聽說過，但是說一切都是無常，沒有分別揀擇。秘藏也是一切的範圍之內，所以可以說如來的秘藏也是無常。凡夫認為有『二』，是因為那些二乘過去認為一切都是無常。佛在之前的教法中闡明無常的性質，他們聽到說常，認為與無常完全是不同的本體，所以說認為有『二』。智者了達無二，含義和前面的解釋相同。 一切無我，這是重複前面的第三句。如來的秘藏也是無我，就像前面的凡夫認為一切佛法全部都是無我。那些二乘之人從以前的教法中聽到說無我，就認為生死乃至佛法一切都是無我，所以現在舉出這一點。凡夫認為有『二』，是因為那些二乘過去認為一切都是無我。佛在之前的教法中闡明無我法中有真我，他們聽到設立我，認為與無我遙遠地是不同的本體，所以說認為有『二』。智者了達無二，含義如上面所辨析的。 上面四段合起來是第二部分，正確地教導趣入。從下面開始是第三部分，總結勸勉受持，句子分別有四個：一是總結讚歎前面的含義，二是……
【English Translation】 English version Black Dharma distinguishes karma according to appearances. Good karma is fresh and pure, and is called white (white karma). Evil karma is base and filthy, and is called black (black karma). The wisdom of ordinary people and the Two Vehicles (Śrāvakayāna), and the meaning of 'two', are the same as explained earlier. The following three pairs use the 'two' of appearance and reality in the third section above to explain non-duality (non-dual). However, the above sutra contains five sentences. Now, let's explain non-duality based on the first three sentences, and the rest can be inferred by analogy. If it is said that all suffering should be cultivated, this is quoting the first sentence above. Ordinary people think there are 'two' because they call the Two Vehicles (Śrāvakayāna) ordinary people. People of the Two Vehicles hear that there is happiness in the suffering mentioned earlier, and think that they are completely different entities, so they say they think there are 'two'. The wise understand that their nature is non-dual, and this is using wisdom to reveal the truth. Bodhisattva (Bodhisattva) wise people know that appearances arise from reality, and appearances are reality, which is called understanding non-duality. Non-duality is reality, repeating it to conclude. If it is said that impermanence is repeating the second sentence above. The Tathāgatagarbha (Tathāgatagarbha) of the Tathagata is also impermanent, just like the ordinary people in the previous sutra thought that the body was all impermanent. Śrāvakas (Śrāvaka) heard about impermanence in the previous teachings, and thought that birth and death and even the secret store were all impermanent, so this is mentioned now. Those people of the Two Vehicles have not heard of the secret store in the previous teachings, so how can they say that they think the Buddha's secret store is also impermanent? Although they have not heard of it, they say that everything is impermanent, without distinguishing. The secret store is also within the scope of everything, so it can be said that the Tathāgatagarbha of the Tathagata is also impermanent. Ordinary people think there are 'two' because those Two Vehicles used to think that everything was impermanent. The Buddha clarified the nature of impermanence in the previous teachings, and when they heard about permanence, they thought that it was a completely different entity from impermanence, so they said they thought there were 'two'. The wise understand non-duality, and the meaning is the same as the previous explanation. Everything is without self, which is repeating the third sentence above. The Tathāgatagarbha of the Tathagata is also without self, just like the ordinary people in the previous sutra thought that all Buddhadharma was without self. Those people of the Two Vehicles heard about no-self in the previous teachings, and thought that birth and death and even all Buddhadharma were without self, so this is mentioned now. Ordinary people think there are 'two' because those Two Vehicles used to think that everything was without self. The Buddha clarified that there is a true self in the no-self Dharma in the previous teachings, and when they heard about the establishment of self, they thought that it was a different entity from no-self, so they said they thought there were 'two'. The wise understand non-duality, and the meaning is as analyzed above. The above four paragraphs together are the second part, correctly teaching entry. From below is the third part, summarizing and exhorting to uphold, the sentences are divided into four: one is to summarize and praise the previous meaning, and the second is...
我今于下結嘆前教。三我無我下勸持前義。四汝亦應下勸持前教。就前句中我與無我性無有二牒舉前義。前義眾多就后以牒。如來秘藏其義如是就之以結。不可下嘆。第二句中我今於是一切功德成就經中皆悉說者。上來辯理能令眾生依之成德。故名一切功德成經。此即是共嘆美之辭。如來藏中所有語義於此經中具已說竟名皆說已。此是結辭。第三句中據后以勸。是故偏言我與無我無二應持。第四句中勸持教法。同義稱亦。如我先下大段第四引說證成。此應引彼大品經說證成此義。從上更說入如來藏至此第一法說教入。自下第二喻說教入。先舉喻事。如是酪性為從乳下廣辨喻相約之顯法。文別有四。一破定有無。顯前第二有無不二。二是牛食啖水草已下明乳酪等前後性同。顯上第四前後無二。三迦葉白下廣前第一有無不二。四是牛食啖草因緣下廣前第二前後不二。初中有四。一就乳酪三句審定。從乳為一。從自為二。從他為三。二乃至下以前類后。三就前三句難破后二成初乳生。四乃至下將前類后。初二可知。第三段中難破自生明其非有。難破從他成初乳生顯其非無。破從他中。若從他生舉其異說。此名水等以之為他。對破可知。次破從自。若自生者舉他異說。宣說乳中先有酪性還生后酪名為自生。故今舉之。下對破遣
。不應相似相續生者。以酪自生破從乳生。酪從酪生不從乳故。是乳不應相似相續而生后酪。乳相似酪故言相似。酪生接乳名為相續。道其相似明乳酪因。云言相續明酪乳果。若相續生則不俱者。以從乳生破酪自生。以從前乳續生酪故。明知先無酪之自性。與乳俱時而生后酪。若不俱生五種之味不一時者將初類后若無酪性與乳俱時而生后酪。是則乳中亦無生蘇乃至醍醐。是故五味不得一時。雖不一下釋成初句明從乳生。雖不得一時簡前自生。定復不從余處來也簡前他生。謂不從余水草中來。當知乳中先有酪相正明乳生。乳有酪性。酪性是其酪果家相。如暖火相非有酪體。甘味多故不能自變明假緣生。此言即是釋防外難。難意如何。若乳有酪何故假緣。假緣生故明知乳中先無酪性。無酪性故不從乳生。故今釋之。乳中實有甘味多故不能自變。故假酢緣方始得生。下第四段。以前類后。文顯可知。此初段意也。第二段中初先立喻。后約顯法。喻中明能生所生前後雖別性同不二。以類無明及諸行等前後雖別實性無二。文中初言是牛食啖水草因緣血變成乳明前後二。下約此二明性無二。食甘乳甜食苦。乳苦食肥膩草純得醍醐明性無二。食草與谷所出之乳色味各異。食谷乳好食草乳惡明性無二。下約顯法。以明無明生於二相合食
水草。血變成乳明法相二。若無明轉則為明者合食甘草乳則甜等明性不二。一切諸法亦復如是以初類后。無有二相結成二。無二之義亦如上辨。自下第三廣破有無成前第一。先問后答。於前問中先難定有。后難定無。由佛向說乳有酪相故難定有。恐佛被難轉立無義。故難定無。前難有中如佛所說乳中有酪是義云何牒以直問。下就設難。難有四句。一以生難有。若言乳中定有酪相細故不見舉佛有義。云何說下以生難破。從乳新生明非本有。二若本無下立理重徴。本無今有可名為生。如其先有云何名生。三若言乳中定有已下舉因類破。草是乳因。舉彼草中先有性乳。類破乳中先有性酪。若言乳中定有酪相重牒前有。草應有乳正類破之。四如是乳中亦應有草舉果類破恐佛被徴說草有乳。故今類破乳應有草。斯乃舉果反類其因。下難定無。句別有三。以生破無。言云何因乳而得生酪以生難破。從乳生酪明非本無。二若本無下破無得生。先舉本無得生之言。何故已下次以破之。若本無酪而得生酪。本亦無草何故不生。乳不生草草可本無。乳中生酪明酪非無。下佛答之。先列三門明皆不可。不定有無正答前難。不從他生遍防異計。言不定有成初段中不自生義。不定無者成初段中從乳生義。不從他者成初段中非他生義。下廣顯之。先
【現代漢語翻譯】 現代漢語譯本 水和草。血變成乳，這表明法相（Dharmalaksana，事物的性質或特徵）是二元的。如果無明（Avidya，對事物真實本性的無知）轉化為明（Vidya，智慧或知識），那麼就如同食用甘草和乳一樣，會感到甜，這表明明性（Vidyata，智慧的本質）不是二元的。一切諸法（Dharmas，構成經驗現實的元素）也是如此，以最初的例子類比後來的例子，沒有兩種不同的相（Laksana，特徵）。沒有二元性的意義也如上述所辨析。接下來第三部分廣泛破斥有和無，以完成前面的第一部分。先提問后回答。在前面的提問中，先質疑確定有，后質疑確定無。因為佛陀之前說過乳中有酪的相，所以難以確定有。恐怕佛陀被質疑，轉而立無的觀點，所以難以確定無。前面質疑有的部分，如佛陀所說，乳中有酪，這個意義是什麼？直接提出疑問。下面就開始設立難題。質疑有包含四句：第一，以生（生起）來質疑有。如果說乳中一定有酪的相，只是因為細微所以看不見，那麼請佛陀解釋，為什麼下面用生來破斥？從乳新產生酪，表明酪不是原本就有的。第二，如果原本沒有，下面用道理再次質問。原本沒有現在有了，可以稱之為生。如果原本就有，怎麼能稱之為生？第三，如果說乳中一定有酪的相，重複前面的觀點，用類比來破斥。草是乳的因，如果草中原本就有乳的性質，用這個類比來破斥乳中原本就有酪的性質。如果說乳中一定有酪的相，重複前面的觀點，草中應該有乳，這是正面的類比破斥。第四，如同乳中也應該有草，用結果來類比破斥，恐怕佛陀被質問說草中有乳，所以現在用類比破斥乳中應該有草。這是用結果反過來類比它的因。下面質疑確定無。句子分別有三種。用生來破斥無。說，為什麼因為乳而能生出酪？用生來破斥無。從乳中生出酪，表明酪不是原本就沒有的。第二，如果原本沒有，下面破斥沒有卻能生出。先提出原本沒有卻能生出的說法，為什麼下面要破斥它？如果原本沒有酪卻能生出酪，那麼原本也沒有草，為什麼不能生出乳？乳不能生出草，說明草原本就沒有。乳中生出酪，說明酪不是沒有的。下面是佛陀的回答。先列出三個方面，表明都是不可取的。不確定有無，這是對前面難題的正面回答。不從他生，是爲了防止其他的觀點。說不確定有，完成了第一段中不自生的意義。不確定無，完成了第一段中從乳生的意義。不從他，完成了第一段中非他生的意義。下面廣泛地闡釋它。先...
【English Translation】 English version Water and grass. Blood transforming into milk demonstrates the duality of Dharmalaksana (the characteristics or nature of things). If Avidya (ignorance of the true nature of things) transforms into Vidya (wisdom or knowledge), it's like consuming licorice and milk, which tastes sweet, indicating that Vidyata (the essence of wisdom) is non-dual. All Dharmas (elements constituting experiential reality) are also like this, using the initial example to analogize subsequent ones, without two distinct Laksanas (characteristics). The meaning of non-duality is also as analyzed above. Next, the third part extensively refutes existence and non-existence to complete the preceding first part. First, a question is posed, then answered. In the preceding question, the affirmation of existence is first challenged, then the affirmation of non-existence is challenged. Because the Buddha previously stated that milk contains the aspect of cheese, it is difficult to affirm existence. Fearing that the Buddha would be challenged and shift to establishing the view of non-existence, it is difficult to affirm non-existence. In the preceding part challenging existence, as the Buddha stated, 'Milk contains cheese,' what is the meaning of this? Directly pose the question. Below, the setting up of difficulties begins. Challenging existence includes four statements: First, using 'birth' (arising) to challenge existence. If it is said that cheese certainly exists in milk, but is simply too subtle to be seen, then ask the Buddha to explain why 'birth' is used below to refute it? Cheese newly arises from milk, indicating that cheese is not originally existent. Second, if originally non-existent, the reasoning is questioned again. If originally non-existent and now existent, it can be called 'birth.' If originally existent, how can it be called 'birth'? Third, if it is said that cheese certainly exists in milk, repeating the preceding view, analogy is used to refute it. Grass is the cause of milk. If grass originally possesses the nature of milk, use this analogy to refute the notion that cheese originally exists in milk. If it is said that cheese certainly exists in milk, repeating the preceding view, grass should contain milk, which is a direct analogy for refutation. Fourth, just as milk should also contain grass, the result is used to analogize for refutation, fearing that the Buddha would be questioned about grass containing milk, so now the analogy is used to refute that milk should contain grass. This is using the result to analogize its cause in reverse. Below, the affirmation of non-existence is challenged. The sentences are divided into three types. Using 'birth' to refute non-existence. Saying, 'Why can cheese be born from milk?' Using 'birth' to refute non-existence. Cheese being born from milk indicates that cheese is not originally non-existent. Second, if originally non-existent, the refutation is that it can be born despite being non-existent. First, the statement that it can be born despite being originally non-existent is presented. Why is it refuted below? If cheese can be born despite being originally non-existent, then grass is also originally non-existent, why can't milk be born? Milk cannot be born from grass, indicating that grass is originally non-existent. Cheese being born from milk indicates that cheese is not non-existent. Below is the Buddha's response. First, three aspects are listed, indicating that all are unacceptable. Undetermined existence and non-existence is the direct answer to the preceding difficulty. Not arising from others is to prevent other views. Saying 'undetermined existence' completes the meaning of 'not self-arising' in the first section. 'Undetermined non-existence' completes the meaning of 'arising from milk' in the first section. 'Not from others' completes the meaning of 'not other-arising' in the first section. Below, it is extensively elaborated. First...
破定有。初牒次破。若乳有酪體味應同。云何而得體味各異。乳冷酪熱是其體異。乳甜酪酢是其味異。其色亦異略而不辨。體味各異明非本有。是故下結。次破定無。先牒次破。乳中何故不生兔角。以無不生顯生非無。是義云何。若乳無酪而得生酪。乳無兔角何故不生。乳無兔角不可生角。乳生於酪明酪非無。置毒乳中酪則殺人。以終驗始顯非本無。是故下結。次破從他。先牒次破。若從他生。水是其他。何故於中不生於酪。水不生酪明不從他。是故下結。自下第四廣顯不二成前第二。初先立喻。明無明下約之顯法。以是緣下結會前喻。佛性亦爾舉法以帖。喻中有四。一就乳因果建立二相。喻明無明法相之二。二是乳雖從草血出下就乳因果明性無二。喻明無明實性不二。三是乳滅下就酪因果建立二相。喻行識等法相之二。四是故不得定言已下就酪因果明性無二。喻行識等實性不二。初中是牛食草因緣血則變白從因生果。牛喻眾生。心納惑緣名為啖草。起無明支喻況如血。無明起行名血變白。草血滅已福力成乳。因謝果興亦得名為緣力生果。為彰因果前後別異故說滅已。犢子福力變血成乳。故言眾生福力成乳。是義云何。牸牛喻于無明眾生。造業眾生從前而起說為犢子。以此眾生宿業熏習轉前無明而起後行。如彼犢子福
【現代漢語翻譯】 現代漢語譯本 破斥『定有』的觀點。首先按順序駁斥：如果牛奶中本來就存在酪，那麼它們的本體和味道應該相同。為什麼它們的本體和味道卻各不相同呢？牛奶是冷的，酪是熱的，這是它們的本體不同。牛奶是甜的，酪是酸的，這是它們的味道不同。它們的顏色也不同，這裡省略不談。本體和味道各不相同，說明酪不是牛奶本來就有的。因此下面作結論。 接下來破斥『定無』的觀點。首先按順序駁斥：為什麼牛奶中不會生出兔角呢？因為沒有，所以不會生出。這道理怎麼講？如果牛奶中本來沒有酪，卻能生出酪，那麼牛奶中沒有兔角，為什麼不能生出兔角呢？牛奶中沒有兔角，不可能生出兔角。牛奶能生出酪，說明酪不是本來沒有的。如果在牛奶中下毒，做成酪就會殺人。用結果來驗證開始，說明酪不是本來就沒有的。因此下面作結論。 接下來破斥『從他』的觀點。首先按順序駁斥：如果是從其他事物產生的，那麼水是牛奶之外的其他事物，為什麼水中不會產生酪呢？水中不產生酪，說明酪不是從其他事物產生的。因此下面作結論。 從下面開始，第四部分廣泛地闡釋『不二』，來成就前面的第二部分。首先建立比喻。『明無明』以下，用比喻來顯現法。『以是緣』以下，總結並會合前面的比喻。佛性也是這樣，舉出法來貼合比喻。比喻中有四個方面：一是就牛奶的因果關係建立兩種表象，比喻無明和法相的兩種表象。二是『乳雖從草血出』以下，就牛奶的因果關係說明本體沒有差別，比喻無明的實性沒有差別。三是『是乳滅』以下，就酪的因果關係建立兩種表象，比喻行、識等法的表象。四是『是故不得定言已下』以下，就酪的因果關係說明本體沒有差別，比喻行、識等的實性沒有差別。最初的部分，牛吃草是因緣，血就變成白色，這是從因產生果。牛比喻眾生，心接受迷惑的因緣，叫做『啖草』。生起無明支，比喻就像血。無明生起『行』，叫做血變成白色。草和血滅盡之後，福德的力量成就了牛奶。因謝去，果興起，也可以叫做緣的力量產生果。爲了彰顯因果的前後差別，所以說『滅已』。小牛的福德力量使血變成牛奶。所以說眾生的福德力量成就了牛奶。這道理怎麼講？母牛比喻無明眾生。造業的眾生從前生而起，說是小牛。用這個眾生的宿業熏習，轉變前面的無明而生起後面的『行』。就像那小牛的福德。
【English Translation】 English version Refuting the view of 'fixed existence'. First, refute in order: If cheese inherently exists in milk, then their substance and taste should be the same. Why are their substance and taste different? Milk is cold, cheese is hot, which is their substance difference. Milk is sweet, cheese is sour, which is their taste difference. Their color is also different, but we will omit that here. The substance and taste are different, indicating that cheese is not originally present in milk. Therefore, the following concludes. Next, refute the view of 'fixed non-existence'. First, refute in order: Why doesn't a rabbit's horn grow in milk? Because it doesn't exist, it won't grow. What is the meaning of this? If cheese can be produced from milk even though it doesn't inherently exist in milk, then why can't a rabbit's horn grow from milk, since it doesn't inherently exist in milk? A rabbit's horn cannot grow from milk because it doesn't exist there. Milk can produce cheese, indicating that cheese is not originally non-existent. If poison is added to milk, the cheese made from it will kill people. Using the result to verify the beginning, it shows that cheese is not originally non-existent. Therefore, the following concludes. Next, refute the view of 'from other'. First, refute in order: If it is produced from other things, then water is something other than milk. Why doesn't cheese grow in water? Cheese doesn't grow in water, indicating that cheese is not produced from other things. Therefore, the following concludes. From below, the fourth part extensively explains 'non-duality' to accomplish the preceding second part. First, establish a metaphor. From 'clarifying ignorance' onwards, use the metaphor to reveal the Dharma. From 'because of this condition' onwards, summarize and combine the preceding metaphor. Buddha-nature is also like this, using the Dharma to fit the metaphor. There are four aspects in the metaphor: First, based on the cause and effect relationship of milk, establish two appearances, which is a metaphor for the two appearances of ignorance and Dharma. Second, from 'although milk comes from grass and blood' onwards, explain that the substance has no difference based on the cause and effect relationship of milk, which is a metaphor for the real nature of ignorance having no difference. Third, from 'this milk disappears' onwards, establish two appearances based on the cause and effect relationship of cheese, which is a metaphor for the appearances of actions, consciousness, etc. Fourth, from 'therefore, one cannot definitively say' onwards, explain that the substance has no difference based on the cause and effect relationship of cheese, which is a metaphor for the real nature of actions, consciousness, etc. In the initial part, the cow eating grass is the cause and condition, and the blood turns white, which is the effect produced from the cause. The cow is a metaphor for sentient beings, and the mind accepting the conditions of delusion is called 'eating grass'. The arising of the branch of ignorance is like blood. The arising of 'action' from ignorance is called the blood turning white. After the grass and blood have disappeared, the power of merit accomplishes milk. When the cause ceases and the effect arises, it can also be called the power of conditions producing the effect. To highlight the difference between the cause and effect, it is said 'after disappearing'. The merit of the calf causes the blood to turn into milk. Therefore, it is said that the merit of sentient beings accomplishes milk. What is the meaning of this? The cow is a metaphor for ignorant sentient beings. The karma-creating sentient beings arise from the previous life and are called the calf. Using the accumulated karma of this sentient being, the previous ignorance is transformed to give rise to the subsequent 'action'. Just like the merit of that calf.
力成乳。第二段中是乳雖從草血而出不得言二正明無二。草血出乳是其別異。辨異兼一是以言雖。轉前作后是故不得一向定二。唯得已下釋成無二。唯從草血因緣生乳非余處來。是故不得一向定二。酪至已下以初類后。以是義下結成無二。以是乳等從前生后。性無別故同名牛味。牛味同故名為無二。第三段中是乳滅已因緣成酪正辨其二。前乳滅已更假余緣方得成酪。所以名二。何等下釋。是故下結。是酪假于酢𤏙等生故名從緣。乃至已下以前類后。第四段中是故不得定言乳中無有酪相正明無二。是酪從於乳中生故。不得定言乳中無酪相。而生后酪故性無二。從他生者離乳而有無有是處破他定二。從他生者舉異見人。離乳而有舉異見言。無有是處以理正非。離乳有酪無是處故。明非定二。上來立喻。下合顯法。但合初對。后類可知。明與無明亦復如是。合前食草血變成乳明法相二。若與煩惱諸結俱下合前是乳雖從草血不得二等。于中初先正解無二。一佛性體與諸結俱名為無明。與善法俱名之為明。明與無明體性無二。何者性體。謂真識心。故地經中說十二緣皆真心作如夢所為皆報心作。是故已下結成無二。以是因緣下結會前喻以明無明二。因緣故我先宣說雪山膩草牛若食者即成醍醐。佛性亦爾舉法以帖。此明佛性。同彼
【現代漢語翻譯】 現代漢語譯本 力成乳（從草血變成乳汁）。第二段中，雖然乳汁是從草和血產生的，但不能因此就說它們是二，這明確說明了沒有二。草和血產生乳汁，這是它們的差別之處。辨別差別，同時又包含統一性，所以說『雖』。如果轉變前一種狀態就一定產生后一種狀態，因此不能一概而論地確定為二。『唯得已下』解釋成就無二的道理。只有從草和血的因緣才能產生乳汁，不是從其他地方來的。所以不能一概而論地確定為二。『酪至已下』用前面的例子類比後面的情況。『以是義下』總結成就無二的道理。因為乳等是從前一種狀態產生后一種狀態，性質沒有差別，所以都叫做牛味。牛味相同，所以稱為無二。 第三段中，乳汁消失後，因緣和合而成酪，這正是辨別二。之前的乳汁消失後，需要藉助其他的因緣才能形成酪。所以稱為二。『何等下』解釋。『是故下』總結。酪是藉助醋和麴櫱等產生的，所以說是從因緣產生。『乃至已下』用前面的例子類比後面的情況。 第四段中，所以不能斷定說乳中沒有酪的相，這正是說明無二。酪是從乳中產生的，所以不能斷定說乳中沒有酪的相。因為產生後面的酪，所以性質沒有二。『從他生者離乳而有無有是處破他定二』，『從他生者』是針對持不同見解的人說的。『離乳而有』是針對持不同見解的言論說的。『無有是處』是用道理來糾正錯誤。離開乳汁而有酪是不可能的，所以說明不是絕對的二。上面是立比喻，下面是結合比喻來闡明佛法。但只結合了最初的對應關係，後面的情況可以類推得知。明與無明也是如此。結合前面吃草血變成乳汁，說明法相是二。『若與煩惱諸結俱下』結合前面『乳雖從草血不得二等』。其中首先正確地解釋無二。佛性的本體與各種煩惱糾纏在一起，稱為無明；與善法在一起，就稱為明。明與無明的體性沒有二。什麼是體性呢？就是真識心。所以《地經》中說十二因緣都是真心所造，就像夢中所為都是報心所造。『是故已下』總結成就無二的道理。『以是因緣下』結合前面的比喻來說明無明二。因為因緣的緣故，我先前宣說雪山上的膩草，牛如果吃了，就能變成醍醐。佛性也是如此，舉出佛法來貼合。這說明佛性，如同那醍醐。
【English Translation】 English version Milk is produced (from grass and blood turning into milk). In the second paragraph, although milk is produced from grass and blood, it cannot be said that they are two, which clearly shows that there is no duality. Grass and blood produce milk, which is their difference. Distinguishing the difference while also including unity, hence the word 'although'. If transforming the previous state necessarily produces the subsequent state, therefore it cannot be generalized and determined as two. 'Only from below' explains the achievement of the principle of non-duality. Only from the causes and conditions of grass and blood can milk be produced, not from elsewhere. Therefore, it cannot be generalized and determined as two. 'Cheese to below' uses the previous example to analogize the subsequent situation. 'With this meaning below' summarizes the achievement of the principle of non-duality. Because milk, etc., is produced from the previous state to the subsequent state, and the nature is not different, they are all called cow flavor. Cow flavor is the same, so it is called non-dual. In the third paragraph, after the milk disappears, the combination of causes and conditions becomes cheese, which is precisely distinguishing the two. After the previous milk disappears, it needs to be aided by other causes and conditions to form cheese. Therefore, it is called two. 'What is below' explains. 'Therefore below' concludes. Cheese is produced with the help of vinegar and koji, etc., so it is said to be produced from causes and conditions. 'Even to below' uses the previous example to analogize the subsequent situation. In the fourth paragraph, therefore, it cannot be definitively said that there is no cheese aspect in milk, which is precisely explaining non-duality. Cheese is produced from milk, so it cannot be definitively said that there is no cheese aspect in milk. Because it produces the subsequent cheese, the nature is not two. 'Those born from others are separated from milk and there is no place to break his fixed two', 'Those born from others' is for those who hold different views. 'Separated from milk' is for those who hold different views. 'There is no place' is to correct mistakes with reason. It is impossible to have cheese separate from milk, so it shows that it is not absolutely two. The above is establishing a metaphor, and the following is combining the metaphor to explain the Dharma. But only the initial correspondence is combined, and the subsequent situation can be inferred by analogy. Clarity and ignorance are also like this. Combining the previous eating grass and blood to become milk, it shows that the Dharma aspects are two. 'If with afflictions and knots all below' combines the previous 'milk although from grass and blood cannot be two equal'. Among them, first correctly explain non-duality. The essence of Buddha-nature is entangled with various afflictions and is called ignorance; when it is with good Dharma, it is called clarity. The essence of clarity and ignorance is not two. What is the essence? It is the true consciousness mind. Therefore, the Dasha-bhūmika Sūtra says that the twelve links of dependent origination are all created by the true mind, just like what is done in a dream is all created by the reward mind. 'Therefore below' concludes the achievement of the principle of non-duality. 'With this cause and condition below' combines the previous metaphor to explain the two of ignorance. Because of the cause and condition, I previously declared that the greasy grass on the snowy mountains, if the cow eats it, can become ghee (ghṛta). Buddha-nature is also like this, citing the Dharma to fit. This explains Buddha-nature, like that ghee.
膩草及與醍醐前後性一故云亦爾。由性一故彼無明轉即變為明。如是一切。四諦至此正明證行。自下第二入證所依。于中有二。一明菩薩依經見性。答上問中雲何菩薩見難見性。二種種異論皆佛說下明諸菩薩依字解經。答上問中雲何解滿字及與半字義。初中有三。一明菩薩依經見性。二迦葉白甚奇已下明二乘人依經見性。三迦葉白佛非聖凡夫有生性下明凡夫人依經見性。初之一分正答前問。后二乘辨。此三分中皆初明其佛性難見后明能見。就初段中先明難見。若剎利下明諸菩薩依經見性明難見中句別有四。一略喻難見。所謂㹀牛眾生薄福不見雪山肥膩之草。二佛性下合。三如大海下廣喻難見。于中海喻喻妄含真。雪山之喻。喻真含妄。四眾生下合。于中初先合喻明有。所謂已下出其有體。恐畏世人執法同喻。故說佛性非是作法。但為已下明諸眾生不見所由。此即明其難見義也。下明菩薩依經見中。若剎利等斷除即見成無上道明諸菩薩斷惑證見。菩薩處世不出四姓。故說剎利婆羅門等。譬如已下明諸菩薩依經解見。先喻。次合。后嘆勸學。喻中先順。若無下反就。順喻中法身如空。震雷喻于大涅槃經。從真現應普覆世間名為起云。一切象牙喻眾生心。人傳外國上像有三。一優缽羅象。二拘物頭象。三分陀利象。此等皆悉
【現代漢語翻譯】 現代漢語譯本： 如同膩草和醍醐，它們的前後性質是一樣的，所以說『亦爾』（也是這樣）。由於性質相同，所以無明（avidyā）的轉變立即變為明（vidyā）。一切事物都是如此。四諦（catvāri-ārya-satyāni）至此，正是爲了闡明證悟的修行。下面第二部分是關於證悟所依據的基礎，其中包含兩點：一是闡明菩薩依據經典見性（buddhatā），回答前面問題中『菩薩如何見到難以見到的佛性？』；二是『種種異論皆佛說』，闡明諸位菩薩依據文字來解讀經典，回答前面問題中『如何理解滿字和半字的含義？』。第一點中包含三部分：一是闡明菩薩依據經典見性；二是『迦葉白甚奇已下』，闡明聲聞乘人依據經典見性；三是『迦葉白佛非聖凡夫有生性下』，闡明凡夫依據經典見性。第一部分是正面回答之前的問題，后兩部分是關於二乘的辨析。這三部分都首先闡明佛性難以見到，然後闡明能夠見到。在第一段中，首先闡明難以見到。『若剎利下』，闡明諸位菩薩依據經典見性，在闡明難以見到中，句子分別有四層含義：一是略微比喻難以見到，就像㹀牛（一種牛）這種眾生，福報淺薄，無法見到雪山上肥美的草；二是『佛性下』，進行總結；三是『如大海下』，廣泛比喻難以見到，其中大海的比喻，比喻虛妄包含真實，雪山的比喻，比喻真實包含虛妄；四是『眾生下』，進行總結，其中首先總結比喻，闡明存在，『所謂已下』，闡述其存在的本體，恐怕世人執著於法，將佛性等同於比喻，所以說佛性不是人為造作的，『但為已下』，闡明諸位眾生無法見到的原因，這正是闡明了佛性難以見到的含義。下面闡明菩薩依據經典見性。『若剎利等斷除即見成無上道』，闡明諸位菩薩斷除迷惑，證得見性。菩薩處世不會超出四個種姓（caturvarṇa），所以說剎帝利（kṣatriya）、婆羅門（brāhmaṇa）等。『譬如已下』，闡明諸位菩薩依據經典來理解見性，先是比喻，然後是總結，最後是讚歎勸勉學習。比喻中先是順著說，『若無下』，反過來說。順著說的比喻中，法身（dharmakāya）如同虛空，震雷比喻《大涅槃經》（Mahāparinirvāṇa-sūtra），從真如（tathatā）顯現應化，普遍覆蓋世間，稱為起云。一切象牙比喻眾生心。人們傳說外國的上等像有三種：一是優缽羅象（utpala），二是拘物頭象（kumuda），三是分陀利象（puṇḍarīka），這些都是。
【English Translation】 English version: Just as the nature of 'nī-grass' and 'ghī' (clarified butter) is the same before and after, so it is said 'likewise'. Because the nature is the same, the transformation of ignorance (avidyā) immediately becomes wisdom (vidyā). So it is with everything. The Four Noble Truths (catvāri-ārya-satyāni) up to this point precisely clarify the practice of realization. The second part below concerns the basis upon which realization depends, and within it are two points: first, clarifying that Bodhisattvas see the nature (buddhatā) based on the scriptures, answering the previous question of 'How do Bodhisattvas see the difficult-to-see Buddha-nature?'; second, 'Various different views are all spoken by the Buddha', clarifying that the Bodhisattvas interpret the scriptures based on the letters, answering the previous question of 'How to understand the meaning of full letters and half letters?'. The first point contains three parts: first, clarifying that Bodhisattvas see the nature based on the scriptures; second, 'Kāśyapa said, how wonderful, below', clarifying that Śrāvakas see the nature based on the scriptures; third, 'Kāśyapa said, the Buddha, non-saints and ordinary people have the nature of birth below', clarifying that ordinary people see the nature based on the scriptures. The first part is a direct answer to the previous question, and the latter two parts are about the analysis of the Two Vehicles. All three parts first clarify that Buddha-nature is difficult to see, and then clarify that it can be seen. In the first paragraph, it first clarifies the difficulty of seeing. 'If kṣatriyas below', clarifying that the Bodhisattvas see the nature based on the scriptures, in clarifying the difficulty of seeing, the sentences have four layers of meaning: first, a brief metaphor for the difficulty of seeing, just like the yak (a type of cattle), these beings with shallow blessings cannot see the fertile grass on the snowy mountains; second, 'Buddha-nature below', to summarize; third, 'Like the great sea below', a broad metaphor for the difficulty of seeing, in which the metaphor of the great sea, metaphors for falsehood containing truth, the metaphor of the snowy mountain, metaphors for truth containing falsehood; fourth, 'Sentient beings below', to summarize, in which the metaphor is first summarized, clarifying existence, 'So-called below', describing the body of its existence, fearing that people will cling to the Dharma, equating Buddha-nature with metaphor, so it is said that Buddha-nature is not artificially created, 'But for below', clarifying the reasons why sentient beings cannot see, which is precisely clarifying the meaning of the difficulty of seeing Buddha-nature. Below clarifies that Bodhisattvas see the nature based on the scriptures. 'If kṣatriyas, etc., cut off and see, they attain unsurpassed enlightenment', clarifying that the Bodhisattvas cut off delusion and attain seeing the nature. Bodhisattvas in the world do not exceed the four castes (caturvarṇa), so it is said that kṣatriyas, brāhmaṇas, etc. 'For example below', clarifying that the Bodhisattvas understand seeing the nature based on the scriptures, first a metaphor, then a summary, and finally praise and exhortation to study. In the metaphor, first say along, 'If not below', say the opposite. In the metaphor of saying along, the Dharmakāya is like space, the thunder is a metaphor for the Mahāparinirvāṇa-sūtra, from Suchness (tathatā) manifesting transformation, universally covering the world, called rising clouds. All ivory is a metaphor for the minds of sentient beings. People say that there are three kinds of superior elephants in foreign countries: first, the utpala elephant, second, the kumuda elephant, and third, the puṇḍarīka elephant, all of these are.
從牙以別。于天雷時牙上有其優缽羅華文像生者。說之以為優缽羅象。餘二亦爾。以此等一切象牙喻眾生心。眾生心中佛性顯了故言生華。下反喻中。佛未宣說涅槃經時名無雷震。眾生心中性不顯了名華不生。性不顯故唯得宣說眾生無我。不得言我故無名字。閤中有四。一明凡不見合前反喻。二若得聞下明菩薩能見合前順喻。三雖聞下明二乘不見合前反喻。四聞是經下明菩薩能見合前順喻。就初段中佛性如是合天雷時牙中華生。惱覆不見合華不生。是故我說眾生無我合無名字。是諸眾生惱覆不見故說無我。第二段中若聞是經則見佛性合雷華生。明諸菩薩依經見性。如象牙華舉喻以帖。此從凡夫進為菩薩。第三段中雖聞契經不聞是經不知如來微妙相者重合無雷華則不生。此明二乘雖聞小乘契經諸定以其不聞涅槃經故不知如來法身體相。如無雷下舉喻以帖。第四段中聞是經已即知佛性重合雷時象牙華生。明諸菩薩依經見性。喻已下舉喻以帖。此從聲聞進為菩薩。下嘆勸學。于中五句。前四嘆勝。后一勸學。前四句中初明由經得知佛性。二以是義下結嘆經勝。以聞是經知佛性故。說大涅槃為秘密藏。三增長下明向由經增長法身。從小至大名增法身。四以能長下結嘆經勝。以能長養法身大義。故得名為大般涅槃。下勸學中。若
【現代漢語翻譯】 現代漢語譯本 從牙齒的紋路來區分（大象）。在天雷震動時，象牙上出現優缽羅花（Utpala，藍色蓮花）的紋路和形象，就稱之為優缽羅象。其餘兩種情況也是如此。用這些象牙來比喻眾生的心。眾生心中佛性顯現，所以說『生華』（開花）。 下面的反喻中，佛陀未宣說《涅槃經》時，好比『無雷震』。眾生心中佛性不顯現，好比『華不生』（花不開）。因為佛性不顯現，所以只能說眾生『無我』。因為沒有『我』，所以沒有名字。 總合起來有四點：一是說明凡夫不能見到，對應前面的反喻。二是『若得聞下』，說明菩薩能夠見到，對應前面的順喻。三是『雖聞下』，說明二乘不能見到，對應前面的反喻。四是『聞是經下』，說明菩薩能夠見到，對應前面的順喻。 就第一段中，佛性顯現如同天雷震動時象牙上開花。煩惱覆蓋而不能見到，如同花不開。所以我說眾生『無我』，對應沒有名字。這些眾生因為煩惱覆蓋而不能見到，所以說『無我』。 第二段中，如果聽聞這部經，就能見到佛性，對應雷震時開花。說明諸位菩薩依據經典見到佛性。如同象牙開花，舉例來貼合。這是從凡夫進步到菩薩。 第三段中，雖然聽聞了契經（Sutra，佛經），但沒有聽聞這部經，不知道如來的微妙法身之相，再次對應沒有雷震，花則不開。這說明二乘雖然聽聞了小乘的契經和各種禪定，但因為沒有聽聞《涅槃經》，所以不知道如來的法身體相。如同沒有雷震，舉例來貼合。 第四段中，聽聞這部經之後，就能知道佛性，再次對應雷震時象牙開花。說明諸位菩薩依據經典見到佛性。比喻之後，舉例來貼合。這是從聲聞（Śrāvaka，小乘修行者）進步到菩薩。 下面是讚歎和勸學。其中有五句。前四句是讚歎殊勝，后一句是勸學。前四句中，首先說明通過這部經可以得知佛性。二是『以是義下』，總結讚歎這部經的殊勝。因為聽聞這部經可以知道佛性，所以說《大涅槃經》是秘密寶藏。三是『增長下』，說明通過這部經可以增長法身。從小到大叫做增長法身。四是『以能長下』，總結讚歎這部經的殊勝。因為能夠長養法身的大義，所以得名為《大般涅槃》。下面是勸學，如果...
【English Translation】 English version Distinguish (elephants) by the patterns of their teeth. When thunder rumbles, if the ivory has patterns and images resembling Utpala flowers (Utpala, blue lotus), it is called an Utpala elephant. The other two cases are similar. These ivory tusks are used to symbolize the minds of sentient beings. When the Buddha-nature manifests in the minds of sentient beings, it is said that 'flowers bloom'. In the following counter-analogy, when the Buddha had not yet proclaimed the Nirvana Sutra, it was like 'no thunder'. When the Buddha-nature does not manifest in the minds of sentient beings, it is like 'flowers do not bloom'. Because the Buddha-nature is not manifest, it can only be said that sentient beings are 'without self'. Because there is no 'self', there is no name. In summary, there are four points: First, it explains that ordinary people cannot see it, corresponding to the previous counter-analogy. Second, 'If one hears below', it explains that Bodhisattvas can see it, corresponding to the previous direct analogy. Third, 'Although one hears below', it explains that the Two Vehicles cannot see it, corresponding to the previous counter-analogy. Fourth, 'Hearing this Sutra below', it explains that Bodhisattvas can see it, corresponding to the previous direct analogy. In the first section, the manifestation of Buddha-nature is like flowers blooming on ivory when thunder rumbles. Being obscured by afflictions and unable to see is like flowers not blooming. Therefore, I say that sentient beings are 'without self', corresponding to having no name. These sentient beings are said to be 'without self' because they are obscured by afflictions and cannot see. In the second section, if one hears this Sutra, one can see the Buddha-nature, corresponding to flowers blooming when thunder rumbles. It explains that the Bodhisattvas see the Buddha-nature based on the scriptures. It is like ivory blooming, using an example to fit. This is progress from ordinary people to Bodhisattvas. In the third section, although one has heard the Sutras (Sutra, Buddhist scriptures), but has not heard this Sutra, and does not know the subtle Dharma-body aspect of the Tathagata, it again corresponds to no thunder, and the flowers do not bloom. This explains that although the Two Vehicles have heard the Sutras and various samadhis of the Hinayana, they do not know the Dharma-body aspect of the Tathagata because they have not heard the Nirvana Sutra. It is like no thunder, using an example to fit. In the fourth section, after hearing this Sutra, one can know the Buddha-nature, again corresponding to ivory blooming when thunder rumbles. It explains that the Bodhisattvas see the Buddha-nature based on the scriptures. After the analogy, an example is used to fit. This is progress from Śrāvakas (Śrāvaka, Hinayana practitioners) to Bodhisattvas. Below is praise and exhortation to study. There are five sentences in it. The first four sentences are praise of the supreme, and the last sentence is exhortation to study. In the first four sentences, it first explains that Buddha-nature can be known through this Sutra. Second, 'With this meaning below', it summarizes and praises the supremacy of this Sutra. Because hearing this Sutra can know the Buddha-nature, it is said that the Great Nirvana Sutra is a secret treasure. Third, 'Growth below', it explains that the Dharma-body can be increased through this Sutra. Growing from small to large is called increasing the Dharma-body. Fourth, 'Because it can grow below', it summarizes and praises the supremacy of this Sutra. Because it can nourish the great meaning of the Dharma-body, it is named the Great Parinirvana. Below is exhortation to study, if...
有習學能報佛恩上順聖心。真佛弟子上順佛法。就明二乘見性之中先明難見。迦葉白佛佛性微細云何肉眼而能得見下明二乘人依經得見。前中有四。第一迦葉明性難見。二乘不服不能聽受。證會在心故曰不服。二如來述可。汝嘆性深二乘不服不違我說。三迦葉請佛難見之相。四如來廣辨。于中有二。一舉菩薩見性不了以顯二乘不能得見。二所有佛性如是深下舉佛獨知彰彼二乘不能得見。前中先明菩薩不了。如是菩薩位階十下以大況小明小不見。就明菩薩見不了中初明菩薩假佛少見。下因見傷嘆。前中先喻。喻有四句。一自不見性喻。十地菩薩各修十度說為百人。因分所修未能見實故說為盲。二為治目下請佛求解喻。為治慧眼請佛聽法名造良醫。三是時下佛為說法。喻諸佛良醫為說涅槃。破其闇障開發慧眼。名為金錍抉其眼膜。四以一指下因說悟解喻。經初一說名一指示。中間重說名二指示。初聞未解如一指示盲答未見。重聞方解如以二指三指示之乃言少見。下次合之。先合初句。大涅槃經如來未說亦復如是彰盲所由。如醫未以金錍抉膜其人眼盲。無量菩薩雖具足行諸波羅蜜乃至十住合彼百人。猶未見性合上盲也。隨相修行故不見性。第二一句為治造醫略而不合。如來既說合第三句金錍抉膜。即便少見合第四句二三指示
乃言少見。于中別論十地少見。餘者皆未。通則歡喜乃至法雲未聞此經皆不見性。聞則俱見。非唯十地。下傷嘆中見已咸言甚奇世尊嘆佛能開。我等流下傷已宿盲不識真我妄為虛法之所惑亂。上來廣明菩薩不了。自下第二舉之以況小目不見。如是菩薩位階。十地尚不了。了知見佛性。況聲聞等總舉況小。複次已下別舉況小。有九複次。初複次中先明菩薩見性不了。后況二乘。余中但明菩薩不了。略不況小。皆初立喻。后合可知。自下第二舉佛獨知彰彼二乘不能得見。于中先明佛性甚深唯佛能知。次明二乘不能知及。智者已下結勸分別。上來廣明佛性難見。下明二乘依經能見。迦葉先請佛性微細云何肉眼而能得見。下佛答之。先明二乘依經信見。如是佛性唯佛知下彰彼二乘不能證見。前中先喻。次合顯法。是故已下結勸學經。第三明凡見性之中初明難見。凡夫說我不當性故。若有凡夫能善說下還明依經故能見性。前中迦葉先問起發。問由前生。如來向說佛性甚深唯佛能知二乘不及。故今問之。非聖凡夫有眾生性皆說有我。是則凡夫亦能知性。云何佛說唯佛能知二乘不及。下佛答之。明凡說我虛妄不真故不知性。于中初先辨妄異真明凡不見。今日如來所說我下簡真異妄彰性難見。前中先喻后合顯法。喻文有五。一菩薩過去
【現代漢語翻譯】 現代漢語譯本 你說很少見到。其中特別討論十地菩薩很少見到（佛性）。其餘的都沒有（見到）。如果通達了，從歡喜地乃至法雲地，沒有聽聞此經的都不能見性。聽聞了就都能見到，不僅僅是十地菩薩。下面（經文）感嘆（菩薩）見到（佛性）后都說非常稀奇，世尊讚歎佛能開示（佛性）。『我等』以下感嘆自己過去盲昧，不認識真我，被虛妄的法所迷惑擾亂。上面廣泛說明菩薩不能了知（佛性）。 下面第二（部分）舉例說明，就像小眼睛看不見東西一樣。像這樣的菩薩，位階達到十地尚且不能了知（佛性），了知見到佛性，更何況聲聞等（小乘）。這是總的舉例說明小（乘）。 其次，以下分別舉例說明小（乘）。有九個『複次』。第一個『複次』中，先說明菩薩見性不能了知，然後類比二乘。其餘的『複次』中，只說明菩薩不能了知，省略了類比小乘。都是先立比喻，然後合起來說明道理，可以知道。 下面第二（部分）舉佛獨知（佛性），彰顯那些二乘不能得見（佛性）。其中先說明佛性非常深奧，只有佛才能知道。其次說明二乘不能知道及（佛性）。『智者』以下總結勸勉，分別說明。 上面廣泛說明佛性難以見到。下面說明二乘依靠經典能夠見到（佛性）。迦葉先請問，佛性微細，為什麼肉眼能夠得見？下面佛回答他。先說明二乘依靠經典相信見到（佛性）。『如是佛性唯佛知』以下，彰顯那些二乘不能證見（佛性）。前面先用比喻，然後合起來顯明佛法。『是故』以下總結勸勉學習經典。 第三（部分）說明凡夫見性之中，先說明難以見到（佛性）。凡夫說『我』不符合佛性。『若有凡夫能善說』以下，還是說明依靠經典所以能夠見性。前面（部分）迦葉先提問引發，提問的原因是前面（佛）說佛性甚深，只有佛才能知道，二乘不能及。所以現在提問。非聖人的凡夫有眾生性，都說有『我』。那麼凡夫也能知道佛性，為什麼佛說只有佛才能知道，二乘不能及？下面佛回答他，說明凡夫說『我』虛妄不真實，所以不能知道佛性。其中先辨別虛妄和真實，說明凡夫不能見到（佛性）。『今日如來所說我』以下，簡別真實和虛妄，彰顯佛性難以見到。前面（部分）先用比喻，后合起來顯明佛法。比喻文有五個：一是菩薩過去（的事情）
【English Translation】 English version You say it's rarely seen. Among them, the discussion of the Ten Grounds (Dashabhumika) is rarely seen (the Buddha-nature). The rest have not (been seen). If one understands thoroughly, from the Joyful Ground (Pramudita) to the Cloud of Dharma Ground (Dharmamegha), those who have not heard this sutra cannot see the nature. If they hear it, they can all see it, not only the Ten Grounds Bodhisattvas. Below (the text) laments that after seeing (the Buddha-nature), they all say it is very rare, and the World Honored One praises the Buddha for being able to reveal (the Buddha-nature). 'We' below lament that we were blind in the past, did not recognize the true self, and were confused and disturbed by false dharmas. The above extensively explains that Bodhisattvas cannot understand (the Buddha-nature). Below, the second (part) illustrates, just like small eyes cannot see things. Like such Bodhisattvas, even at the stage of the Ten Grounds, they still cannot understand (the Buddha-nature), let alone know and see the Buddha-nature, not to mention the Shravakas (small vehicle). This is a general example illustrating the small (vehicle). Secondly, below are separate examples illustrating the small (vehicle). There are nine 'moreover'. In the first 'moreover', it first explains that Bodhisattvas cannot understand seeing the nature, and then draws an analogy to the Two Vehicles. In the remaining 'moreover', it only explains that Bodhisattvas cannot understand, omitting the analogy to the small vehicle. All of them first establish a metaphor, and then combine it to explain the principle, which can be understood. Below, the second (part) cites the Buddha's exclusive knowledge (of the Buddha-nature), highlighting that those of the Two Vehicles cannot attain (the Buddha-nature). Among them, it first explains that the Buddha-nature is very profound, and only the Buddha can know it. Secondly, it explains that the Two Vehicles cannot know and reach (the Buddha-nature). 'The wise' below concludes with exhortations, explaining separately. The above extensively explains that the Buddha-nature is difficult to see. Below, it explains that the Two Vehicles can see (the Buddha-nature) by relying on the scriptures. Kashyapa first asks, the Buddha-nature is subtle, how can the physical eye see it? Below, the Buddha answers him. First, it explains that the Two Vehicles believe in seeing (the Buddha-nature) by relying on the scriptures. 'Thus, only the Buddha knows the Buddha-nature' below highlights that those of the Two Vehicles cannot realize (the Buddha-nature). The first part uses a metaphor, and then combines it to reveal the Dharma. 'Therefore' below concludes with exhortations to study the scriptures. The third (part) explains that among ordinary people seeing the nature, it first explains that it is difficult to see (the Buddha-nature). Ordinary people saying 'I' does not conform to the Buddha-nature. 'If an ordinary person can speak well' below, it still explains that one can see the nature by relying on the scriptures. In the previous (part), Kashyapa first asked to initiate, the reason for the question is that the previous (Buddha) said that the Buddha-nature is very profound, only the Buddha can know it, and the Two Vehicles cannot reach it. So now ask. Non-sage ordinary people have sentient nature and all say 'I'. Then ordinary people can also know the Buddha-nature, why does the Buddha say that only the Buddha can know it, and the Two Vehicles cannot reach it? Below, the Buddha answers him, explaining that ordinary people saying 'I' is false and untrue, so they cannot know the Buddha-nature. Among them, first distinguish between false and true, explaining that ordinary people cannot see (the Buddha-nature). 'The I spoken by the Tathagata today' below distinguishes between true and false, highlighting that the Buddha-nature is difficult to see. The previous (part) first uses a metaphor, and then combines it to reveal the Dharma. There are five metaphorical texts: one is the past (deeds) of the Bodhisattva.
宣說真我眾生得聞喻。二王子后時捉持是下遷化他土喻。三於是貧人後於他下尋名妄執喻。四傍人聞下聲聞四果徴情責實喻。五先逃王子從他國下聖複本化辨邪異正喻。初中二人共為親者喻凡菩薩。機感相順故名親友。一是王子一是貧賤辨前二人。王子菩薩從佛王法之所化生故名王子。貧賤喻凡。貧無善財。互相往反顯前親友。物機順聖說之為往。聖起稱反。貧凡之人從聖聞我名見王子有一好刀。真我無垢說之為凈。真我離相故複稱妙。理中精上故名第一。聞說愛樂名心貪著。第二段中王子捉刀逃他國者。懷法在心名捉是刀。遷化異境名逃他國。第三段中明諸凡夫于聖滅后外道法中安心住意名於他家寄臥止宿。昏闇心中妄說有我名眠。夢中寱語刀刀。第四段中喻明四果徴情責實。前二別論。后二總舉。就初果中傍人聞之收至王者。喻七方便攝情詣實。凡夫我心未入聖來恒常成就。我心雖成而於其中得起觀解。觀與惑俱故曰傍人。自覺己心我想未除義說為聞。須陀聖解說之為王。由觀轉增心中使性隨觀詣聖名收至王。時王問下喻聖徴情。于中初先自徴己心。即問臣下傍推他人。前徴自中文別有三。一問得處彼具答之。二問刀相彼具答之。三王聞怪笑。初中先問。答有四句。初言是人具以上答正答見處。二王今設下明今實
【現代漢語翻譯】 現代漢語譯本 宣說真我，眾生得聞，這好比二王子之後，有人捉持寶刀而下遷化到其他國土。這比喻。 於是，貧人在其他地方尋找，並妄自執著于（寶刀的）名號，這比喻。 旁邊的人聽說了（寶刀之事），這比喻聲聞四果（須陀洹、斯陀含、阿那含、阿羅漢）徵詢實情，追究真相。 先前逃走的王子從其他國家回來，這比喻聖者回歸本源，辨別邪說和正法。 最初，（王子和貧人）二人共同為親友，比喻凡夫和菩薩。機緣感應相互順應，所以稱為親友。一個是王子，一個是貧賤之人，用以區分前述二人。王子比喻菩薩，從佛王之法所化生，所以稱為王子。貧賤之人比喻凡夫，貧乏善財。互相往來，彰顯前述親友關係。事物機緣順應聖者，稱之為往。聖者發起迴應，稱之為反。貧賤凡夫之人從聖者那裡聽聞『我』（Atman）之名，見到王子有一把好刀。真我（Atman）沒有垢染，所以說是清凈。真我（Atman）遠離諸相，所以又稱之為妙。在理上精進向上，所以名為第一。聽聞之後愛慕喜樂，名為心生貪著。 第二段中，王子拿著刀逃到其他國家，比喻懷著佛法在心中，名為『捉是刀』。遷化到不同的境界，名為『逃他國』。 第三段中，說明諸位凡夫在聖者滅度之後，在外道法中安心安意，名為『於他家寄臥止宿』。在昏暗的心中妄說有『我』（Atman），名為『眠』。夢中囈語『刀刀』。 第四段中，比喻說明四果（須陀洹、斯陀含、阿那含、阿羅漢）徵詢實情，追究真相。前二果（須陀洹、斯陀含）分別論述，后二果（阿那含、阿羅漢）總括而論。就初果（須陀洹）中，旁邊的人聽說了這件事，收集資訊直到稟告國王，比喻七方便（五停心觀、別相念住、總相念住、暖法、頂法、忍法、世第一法）攝持情識趨向真實。凡夫的『我』心（Atman）未入聖境之前，恒常成就。『我』心（Atman）雖然成就，但在其中能夠生起觀解。觀解與迷惑並存，所以說是『傍人』。自覺己心，『我』想（Atman）尚未去除，所以說是『聞』。須陀洹的聖解，比喻為『王』。由於觀解逐漸增長，心中使性隨著觀解趨向聖境，名為『收至王』。當時國王問話，比喻聖者徵詢實情。其中首先自己徵詢自己的心，然後詢問臣下，旁及他人。先前徵詢自己內心，其中又分為三點。一是問（寶刀）得到的處所，（貧人）詳細回答。二是問（寶刀的）相狀，（貧人）詳細回答。三是國王聽了之後覺得奇怪而發笑。首先問（寶刀）得到的處所，回答有四句。首先說『是人』，用以上來回答，是正面回答見到的處所。二是『王今設』，說明現在的事實。
【English Translation】 English version The parable of proclaiming the True Self (Atman) and sentient beings hearing it: It is like after the two princes, someone seized and held the precious sword and moved to another country. This is the parable. Then, the poor man searched in other places and clung to the name (of the precious sword), this is the parable. The people nearby heard about (the precious sword), this is the parable of the Four Fruits of Śrāvakas (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) inquiring about the truth and pursuing the facts. The prince who had fled earlier returned from another country, this is the parable of the sage returning to the origin, distinguishing between heretical teachings and the correct Dharma. Initially, the two (the prince and the poor man) were friends, which is a metaphor for ordinary people and Bodhisattvas. The affinity of opportunities and responses is mutually compliant, so they are called friends. One is a prince, and the other is a poor man, used to distinguish the aforementioned two. The prince is a metaphor for a Bodhisattva, born from the Dharma of the Buddha-king, so he is called a prince. The poor man is a metaphor for ordinary people, lacking good wealth. The mutual interactions highlight the aforementioned friendship. The opportunity of things complies with the sage, which is called 'going'. The sage initiates a response, which is called 'returning'. The poor and ordinary person hears the name of 'Atman' from the sage and sees that the prince has a good sword. The True Self (Atman) has no defilement, so it is said to be pure. The True Self (Atman) is far from all forms, so it is also called wonderful. In principle, diligent and upward, so it is called the first. Hearing it, loving and rejoicing, is called the mind being greedy. In the second paragraph, the prince taking the sword and fleeing to another country is a metaphor for cherishing the Dharma in the heart, called 'holding the sword'. Moving to a different realm is called 'fleeing to another country'. In the third paragraph, it explains that all ordinary people, after the passing away of the sage, settle their minds and intentions in the heretical teachings, called 'lodging in another's house'. Vainly speaking of 'I' (Atman) in the dark heart is called 'sleeping'. Muttering 'sword, sword' in a dream. In the fourth paragraph, it illustrates the Four Fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) inquiring about the truth and pursuing the facts. The first two fruits (Sotāpanna, Sakadāgāmin) are discussed separately, and the last two fruits (Anāgāmin, Arhat) are discussed in general. Regarding the first fruit (Sotāpanna), the people nearby heard about this matter, collected information until reporting to the king, which is a metaphor for the Seven Expedients (Five Stopping-the-Mind Contemplations, Specific Characteristics Mindfulness, General Characteristics Mindfulness, Warmth Dharma, Peak Dharma, Forbearance Dharma, World's Foremost Dharma) holding the emotions and tendencies towards reality. The 'I' mind (Atman) of ordinary people is constantly accomplished before entering the holy realm. Although the 'I' mind (Atman) is accomplished, it can give rise to views and understandings. Views and delusions coexist, so it is said to be 'nearby people'. Consciously realizing one's own mind, the 'I' thought (Atman) has not yet been removed, so it is said to be 'hearing'. The holy understanding of Sotāpanna is a metaphor for 'king'. Because the views and understandings gradually increase, the nature of the mind follows the views and understandings towards the holy realm, called 'collecting to the king'. At that time, the king asked questions, which is a metaphor for the sage inquiring about the truth. Among them, first, one's own mind is inquired, and then the subordinates are asked, extending to others. The previous inquiry into one's own heart is divided into three points. First, ask where (the precious sword) was obtained, and (the poor man) answered in detail. Second, ask about the appearance (of the precious sword), and (the poor man) answered in detail. Third, the king felt strange and laughed after hearing it. First, ask where (the precious sword) was obtained, and the answer has four sentences. First, say 'this person', using the above to answer, is a positive answer to the place seen. Second, 'the king now sets', explaining the facts now.
無。于現身中總別推求我不可得。故言設使屠割臣身份張手足刀不可得。三臣與王下重辨見處。名聞為見。四乃至下重明現在無之所以。乃至不敢解心撐觸況當證取為是現無。此初段竟。第二段中王問是刀相貌何類喻問我相。見如羊角喻答不真。第三段中初聞怪笑。語言已下知虛放舍。知彼凡夫所說之我有名無實。假名不實。不須窮斷。是故語言隨意所至。彼至何處。至於世俗假名法中。假名之我一切皆虛不須徴斷。故復告言莫生憂怖。我庫藏下辨理呵情。謂于聲聞法藏之中都無有我。何處當於菩薩邊聞。上來自徴。下推他人。傍問他人見我以不名問群臣。汝見刀不推窮未竟。須陀心謝名已崩背。尋立已下明第二果徴情驗實。二果心現名立餘子紹繼王位。斯陀含果從前習生故名為子。聖智現前統攝諸德咸來歸屬名紹王位。復問已下徴情責實。但問他人。文別有三。一問見不彼答言見。二問見相彼具答之。三王聞怪責故言何處有是相刀。次第已下明後二果徴情責實。總舉而已。上來第四四果責實。自下第五喻聖復化辨邪異正。待此眾生道機熟時。先去菩薩還來現化名后數時先逃王子從他國還來至本土。成佛度人名得為王。既登已下徴情責實。文還有三。一問見不彼答言見。二問見相彼具答之。但諸眾生計我非一。故今答
【現代漢語翻譯】 現代漢語譯本 『無。于現身中總別推求我不可得。』意思是說，即使在現在的身體中，無論如何尋找，也找不到『我』的存在。因此說，『設使屠割臣身份張手足刀不可得。』即使屠夫宰割我的身體，將手腳分開，也找不到刀的存在。 『三臣與王下重辨見處。名聞為見。』三位大臣與國王再次辨別『見』的真正含義，認為『名聞』（名聲和聽聞）就是『見』。 『四乃至下重明現在無之所以。乃至不敢解心撐觸況當證取為是現無。』進一步說明現在沒有『我』的原因，甚至不敢用心去揣測或觸碰，更何況去證明或獲取它，因為『我』本來就是不存在的。 『此初段竟。』以上是第一段的內容。 『第二段中王問是刀相貌何類喻問我相。見如羊角喻答不真。』第二段中，國王問刀的相貌像什麼，這就像在問『我』的相貌一樣。回答說，『見如羊角』，這是一種不真實的見解。 『第三段中初聞怪笑。語言已下知虛放舍。』第三段中，最初聽到這種說法感到奇怪和好笑。從『語言已下』開始，明白了這種說法是虛假的，應該放下。 『知彼凡夫所說之我有名無實。假名不實。不須窮斷。是故語言隨意所至。彼至何處。至於世俗假名法中。假名之我一切皆虛不須徴斷。故復告言莫生憂怖。』知道那些凡夫所說的『我』只是有名無實，是虛假的名稱，不必深究。因此，語言可以隨意表達，但最終歸於何處呢？歸於世俗的假名法中。假名的『我』一切都是虛假的，不必去考證或斷除。所以再次告誡說，不要產生憂慮和恐懼。 『我庫藏下辨理呵情。謂于聲聞法藏之中都無有我。何處當於菩薩邊聞。』在我的庫藏中辨別道理，呵斥情感。意思是說，在聲聞乘的法藏中，根本就沒有『我』的存在，又怎麼能在菩薩那裡聽到呢？ 『上來自徴。下推他人。傍問他人見我以不名問群臣。汝見刀不推窮未竟。』上面是自己驗證，下面是推及他人。順便問問其他人是否見到『我』，以詢問群臣是否見到刀為例，但推究並沒有結束。 『須陀心謝名已崩背。尋立已下明第二果徴情驗實。二果心現名立餘子紹繼王位。斯陀含果從前習生故名為子。聖智現前統攝諸德咸來歸屬名紹王位。』須陀（Srota-apanna，入流果）心懷感激地謝罪，表明已經背離了錯誤的見解。接下來闡明二果（斯陀含，Sakrdagamin）的驗證。二果的心境顯現，就像立其他的兒子來繼承王位一樣。斯陀含果是從之前的習氣中產生的，所以稱為『子』。聖智顯現，統攝各種功德，都來歸屬，這稱為『紹王位』。 『復問已下徴情責實。但問他人。文別有三。一問見不彼答言見。二問見相彼具答之。三王聞怪責故言何處有是相刀。』再次詢問以驗證和責問。只是詢問他人。文中有三個不同的方面：一是問是否見到，對方回答說見到；二是問見到的相貌，對方詳細回答；三是國王聽到後感到奇怪，責問說哪裡有這樣的刀。 『次第已下明後二果徴情責實。總舉而已。上來第四四果責實。自下第五喻聖復化辨邪異正。』接下來闡明后二果（阿那含，Anagamin和阿羅漢，Arhat）的驗證和責問，只是總括地提一下。上面是第四果（阿羅漢）的驗證。下面第五部分，用聖人再次化現來辨別邪正。 『待此眾生道機熟時，先去菩薩還來現化名后數時先逃王子從他國還來至本土。成佛度人名得為王。』等待這些眾生的得道機緣成熟時，先離開的菩薩再次回來顯現化身，這稱為『后數時』，就像先前逃離的王子從其他國家回到自己的國土一樣。成就佛果，度化眾生，這稱為『得為王』。 『既登已下徴情責實。文還有三。一問見不彼答言見。二問見相彼具答之。但諸眾生計我非一。故今答』已經登上王位后，再次驗證和責問。文中還有三個方面：一是問是否見到，對方回答說見到；二是問見到的相貌，對方詳細回答。但是，眾生所執著的『我』並非只有一個，所以現在回答...
【English Translation】 English version 『None. In the present body, no matter how one seeks, one cannot find the self.』 This means that even in the current body, no matter how one searches, the existence of 『I』 cannot be found. Therefore, it is said, 『Suppose a butcher cuts up my body, separating the hands and feet, the knife cannot be found.』 Even if a butcher were to dissect my body, separating the hands and feet, the knife cannot be found. 『The three ministers and the king repeatedly discuss the meaning of seeing. Fame and hearing are considered seeing.』 The three ministers and the king again distinguish the true meaning of 『seeing,』 believing that 『fame and hearing』 (reputation and what is heard) are 『seeing.』 『Fourth, further clarifies the reason for the absence of self in the present. One dares not even try to understand or touch it with the mind, let alone prove or obtain it, because the self is inherently non-existent.』 This further explains the reason why there is no 『self』 in the present, even daring not to speculate or touch it with the mind, let alone prove or obtain it, because the 『self』 is originally non-existent. 『This concludes the first section.』 The above is the content of the first section. 『In the second section, the king asks what the appearance of the knife is like, which is like asking about the appearance of the self. Seeing it as a sheep's horn is an untrue answer.』 In the second section, the king asks what the appearance of the knife is like, which is like asking about the appearance of the 『self.』 The answer, 『Seeing it as a sheep's horn,』 is an untrue view. 『In the third section, one initially laughs strangely upon hearing this. From the language onwards, one knows it is false and abandons it.』 In the third section, one initially feels strange and amused upon hearing this. From 『language onwards,』 one understands that this statement is false and should be abandoned. 『Knowing that the self spoken of by those ordinary people is only a name without substance, a false name that need not be thoroughly refuted. Therefore, language can go wherever it pleases. Where does it go? It goes to the conventional, nominal dharma, where the nominal self is entirely false and need not be investigated or refuted. Therefore, it is said again, do not be afraid.』 Knowing that the 『self』 spoken of by those ordinary people is only a name without substance, a false name that need not be deeply investigated. Therefore, language can be expressed freely, but where does it ultimately lead? It leads to the conventional, nominal dharma, where the nominal 『self』 is entirely false and need not be verified or refuted. Therefore, it is again advised not to generate worry or fear. 『In my treasury, distinguish reason and scold emotion. It is said that within the treasury of the Sravaka dharma, there is no self at all. Where should one hear of it from a Bodhisattva?』 In my treasury, distinguish reason and rebuke emotion. It means that within the Sravaka (Hearer) vehicle's dharma treasury, there is no 『self』 at all, so how could one hear of it from a Bodhisattva? 『Above is self-verification. Below is extending to others. Asking others whether they see the self is like asking the ministers whether they see the knife, but the investigation is not yet complete.』 Above is self-verification, and below is extending it to others. Incidentally asking others whether they have seen the 『self』 is exemplified by asking the ministers whether they have seen the knife, but the investigation is not yet finished. 『Suddha (Srota-apanna, Stream-enterer) gratefully apologizes, indicating that he has turned away from wrong views. Next, it clarifies the verification of the second fruit (Sakrdagamin, Once-returner). The state of mind of the second fruit manifests, like establishing other sons to inherit the throne. The Sakrdagamin fruit arises from previous habits, hence it is called a son. The manifestation of sacred wisdom, governing all virtues, all come to belong, this is called inheriting the throne.』 Suddha (Srota-apanna, Stream-enterer) gratefully apologizes, indicating that he has turned away from wrong views. Next, it clarifies the verification of the second fruit (Sakrdagamin, Once-returner). The state of mind of the second fruit manifests, like establishing other sons to inherit the throne. The Sakrdagamin fruit arises from previous habits, hence it is called a 『son.』 The manifestation of sacred wisdom, governing all virtues, all come to belong, this is called 『inheriting the throne.』 『Again, questioning to verify and rebuke. Only asking others. There are three different aspects in the text: first, asking whether they have seen it, and the other party answers that they have; second, asking about the appearance they saw, and the other party answers in detail; third, the king feels strange upon hearing this and rebukes, saying where is there such a knife.』 Again, questioning to verify and rebuke. Only asking others. There are three different aspects in the text: first, asking whether they have seen it, and the other party answers that they have; second, asking about the appearance they saw, and the other party answers in detail; third, the king feels strange upon hearing this and rebukes, saying where is there such a knife. 『In order, it clarifies the verification and rebuke of the latter two fruits (Anagamin, Non-returner and Arhat, Worthy One), only mentioning it in general. Above is the verification of the fourth fruit (Arhat). Below, the fifth part, uses the reappearance of the saint to distinguish between the heretical and the correct.』 In order, it clarifies the verification and rebuke of the latter two fruits (Anagamin, Non-returner and Arhat, Worthy One), only mentioning it in general. Above is the verification of the fourth fruit (Arhat). Below, the fifth part, uses the reappearance of the saint to distinguish between the heretical and the correct. 『Waiting for the sentient beings' opportunity for enlightenment to mature, the Bodhisattva who left first returns to manifest, this is called the later time, like the prince who fled earlier returning from another country to his own land. Attaining Buddhahood and liberating sentient beings is called becoming king.』 Waiting for the sentient beings' opportunity for enlightenment to mature, the Bodhisattva who left first returns to manifest, this is called the 『later time,』 like the prince who fled earlier returning from another country to his own land. Attaining Buddhahood and liberating sentient beings is called 『becoming king.』 『After ascending the throne, again verifying and rebuking. There are still three aspects in the text: first, asking whether they have seen it, and the other party answers that they have; second, asking about the appearance they saw, and the other party answers in detail. However, the self that sentient beings cling to is not just one, so now answering...』 After ascending the throne, again verifying and rebuking. There are still three aspects in the text: first, asking whether they have seen it, and the other party answers that they have; second, asking about the appearance they saw, and the other party answers in detail. However, the 『self』 that sentient beings cling to is not just one, so now answering...
者種種不同。三王聞怪笑。卿等不見辨邪異正。下次合之。依前五段次第以合。菩薩如是出現於世說我真相合上初段。說已捨去合第二段。喻如已下舉喻以帖。凡夫已下合第三段。如彼貧下舉喻以帖。聲聞已下合第四段。初先正合。菩薩已下舉本顯今。是諸凡下明今由昔。前正合中先合初問。聲聞緣覺合上四王。問生我相合問刀相。次合前答。如是生下合王怪笑呵其不知。先舉其法。下以喻帖。菩薩如是說於我等舉本顯今。由本菩薩宣說真我。故今凡夫種種說我。是諸凡夫次第起見明今由昔。由昔凡夫妄說有我相續至今。故今說我。為斷已下合第五段。初先正合。喻如已下舉喻以帖。上來第一辨妄異真明凡說我非是佛性故不見性。今日已下是第二段簡真異妄明今所說佛性真我非凡所見故性難聽。于中先出真我之體。如是性下辨法同喻。上來廣明佛性難見。若有凡下明諸凡夫依經善說得名為見。于中初明能善說者言順佛法。后明說者人是菩薩。從此已下答上云何解滿字等。解經由字是以辨之。于中有四。第一如來略言起發。二迦葉白下問答廣辨。三迦葉領解。四如來述嘆。初中如來何因說言種種異論皆是佛說。因前說我從菩薩聞。故類一切皆是佛說。如來何意作如是語。欲使眾生習學文字以知經法故發此言。第二段中初
【現代漢語翻譯】 現代漢語譯本 這些種種不同之處。三王聽了覺得奇怪，笑了。你們這些人不能分辨邪惡和正當。下次再合在一起討論。按照之前的五段順序來合併。菩薩這樣出現在世上，說『我』的真相，對應第一段。說完就離開，對應第二段。『譬如』以下是舉例來貼合。『凡夫』以下對應第三段。『如同貧窮』以下是舉例來貼合。『聲聞』以下對應第四段。先是直接對應。『菩薩』以下是舉本顯今，用過去的事情來顯示現在的事情。『是諸凡』以下說明現在的情況是由過去造成的。在前面的直接對應中，先對應第一個問題。聲聞和緣覺對應四天王。問『生我相』對應問『刀相』。然後對應前面的回答。『如是生』對應國王奇怪地笑，呵斥他們不知道。先舉出道理，然後用比喻來貼合。菩薩這樣說『於我等』，是舉本顯今，因為過去的菩薩宣說真我，所以現在的凡夫才會有各種各樣的『我』的說法。『是諸凡夫次第起見』，說明現在的情況是由過去造成的，因為過去的凡夫妄說有『我』，相續至今，所以現在才會有『我』的說法。『為斷』以下對應第五段。先是直接對應。『譬如』以下是舉例來貼合。上面第一段辨別虛妄和真實，說明凡夫所說的『我』不是佛性，所以不能見到佛性。『今日』以下是第二段，區分真實和虛妄，說明現在所說的佛性真我不是凡夫所能見到的，所以佛性難以聽聞。其中先說出真我的本體。『如是性』以下辨別法相同比喻。上面廣泛說明佛性難以見到。『若有凡』以下說明如果凡夫依據經典善於解說，就可以被稱為『見』。其中先說明能夠善於解說的人，言語順應佛法。后說明解說的人是菩薩。從這裡以下回答上面說的『如何解釋滿字』等問題。解釋經典要通過文字來辨別。其中有四點。第一，如來簡略地說起。第二，迦葉請問，然後詳細地問答。第三，迦葉領悟理解。第四，如來讚歎。第一點中，如來為什麼說各種不同的議論都是佛所說？因為前面說『我』是從菩薩那裡聽來的，所以把一切都歸類為佛所說。如來這樣說的目的是什麼？是爲了讓眾生學習文字，從而瞭解經法，所以才這樣說。第二段中，首先 English version These various differences exist. The three kings, hearing this, found it strange and laughed. You all cannot distinguish between evil and righteousness. Let's combine them for discussion next time. Combine them according to the previous five sections. The Bodhisattva appearing in the world and speaking the truth of 'I' corresponds to the first section. After speaking, he departs, corresponding to the second section. 'For example' below uses an analogy to fit. 'Ordinary people' below corresponds to the third section. 'Like the poor' below uses an analogy to fit. 'Śrāvakas (hearers)' below corresponds to the fourth section. First, there is direct correspondence. 'Bodhisattva' below uses the original to reveal the present, using past events to show present events. 'These ordinary people' below explains that the present situation is caused by the past. In the previous direct correspondence, first correspond to the first question. Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) correspond to the Four Heavenly Kings. Asking 'arising of the I-thought' corresponds to asking 'sword appearance'. Then correspond to the previous answer. 'Thus arising' corresponds to the king strangely laughing, rebuking them for not knowing. First, state the principle, then use an analogy to fit. The Bodhisattva saying 'to us' uses the original to reveal the present, because the past Bodhisattva proclaimed the true self, so the present ordinary people have various 'I' statements. 'These ordinary people successively arise views' explains that the present situation is caused by the past, because the past ordinary people falsely said there was an 'I', continuing to this day, so now there are 'I' statements. 'To cut off' below corresponds to the fifth section. First, there is direct correspondence. 'For example' below uses an analogy to fit. The first section above distinguishes falsehood from truth, explaining that the 'I' spoken by ordinary people is not Buddha-nature, so they cannot see Buddha-nature. 'Today' below is the second section, distinguishing truth from falsehood, explaining that the Buddha-nature true self spoken of now cannot be seen by ordinary people, so Buddha-nature is difficult to hear. Among them, first state the essence of the true self. 'Thus nature' below distinguishes the similarity of Dharma and analogy. The above extensively explains that Buddha-nature is difficult to see. 'If there are ordinary people' below explains that if ordinary people are good at explaining according to the scriptures, they can be called 'seeing'. Among them, first explain that those who are good at explaining, their words accord with the Buddha's Dharma. Later explain that the explainer is a Bodhisattva. From here below, answer the questions above such as 'How to explain the full character'. Explaining the scriptures requires distinguishing through words. There are four points. First, the Tathāgata (Thus Come One) briefly speaks. Second, Kāśyapa (one of the principal disciples of Gautama Buddha) asks, and then answers in detail. Third, Kāśyapa (one of the principal disciples of Gautama Buddha) comprehends and understands. Fourth, the Tathāgata (Thus Come One) praises. In the first point, why does the Tathāgata (Thus Come One) say that various different arguments are all spoken by the Buddha? Because it was previously said that 'I' was heard from the Bodhisattva, so everything is classified as spoken by the Buddha. What is the purpose of the Tathāgata (Thus Come One) saying this? It is to allow sentient beings to learn words, thereby understanding the scriptures, so he said this. In the second section, first
【English Translation】 These various differences exist. The three kings, hearing this, found it strange and laughed. You all cannot distinguish between evil and righteousness. Let's combine them for discussion next time. Combine them according to the previous five sections. The Bodhisattva (a person who is on the path towards Buddhahood) appearing in the world and speaking the truth of 'I' corresponds to the first section. After speaking, he departs, corresponding to the second section. 'For example' below uses an analogy to fit. 'Ordinary people' below corresponds to the third section. 'Like the poor' below uses an analogy to fit. 'Śrāvakas (hearers)' below corresponds to the fourth section. First, there is direct correspondence. 'Bodhisattva (a person who is on the path towards Buddhahood)' below uses the original to reveal the present, using past events to show present events. 'These ordinary people' below explains that the present situation is caused by the past. In the previous direct correspondence, first correspond to the first question. Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) correspond to the Four Heavenly Kings. Asking 'arising of the I-thought' corresponds to asking 'sword appearance'. Then correspond to the previous answer. 'Thus arising' corresponds to the king strangely laughing, rebuking them for not knowing. First, state the principle, then use an analogy to fit. The Bodhisattva (a person who is on the path towards Buddhahood) saying 'to us' uses the original to reveal the present, because the past Bodhisattva (a person who is on the path towards Buddhahood) proclaimed the true self, so the present ordinary people have various 'I' statements. 'These ordinary people successively arise views' explains that the present situation is caused by the past, because the past ordinary people falsely said there was an 'I', continuing to this day, so now there are 'I' statements. 'To cut off' below corresponds to the fifth section. First, there is direct correspondence. 'For example' below uses an analogy to fit. The first section above distinguishes falsehood from truth, explaining that the 'I' spoken by ordinary people is not Buddha-nature, so they cannot see Buddha-nature. 'Today' below is the second section, distinguishing truth from falsehood, explaining that the Buddha-nature true self spoken of now cannot be seen by ordinary people, so Buddha-nature is difficult to hear. Among them, first state the essence of the true self. 'Thus nature' below distinguishes the similarity of Dharma (the teachings of the Buddha) and analogy. The above extensively explains that Buddha-nature is difficult to see. 'If there are ordinary people' below explains that if ordinary people are good at explaining according to the scriptures, they can be called 'seeing'. Among them, first explain that those who are good at explaining, their words accord with the Buddha's Dharma (the teachings of the Buddha). Later explain that the explainer is a Bodhisattva (a person who is on the path towards Buddhahood). From here below, answer the questions above such as 'How to explain the full character'. Explaining the scriptures requires distinguishing through words. There are four points. First, the Tathāgata (Thus Come One) briefly speaks. Second, Kāśyapa (one of the principal disciples of Gautama Buddha) asks, and then answers in detail. Third, Kāśyapa (one of the principal disciples of Gautama Buddha) comprehends and understands. Fourth, the Tathāgata (Thus Come One) praises. In the first point, why does the Tathāgata (Thus Come One) say that various different arguments are all spoken by the Buddha? Because it was previously said that 'I' was heard from the Bodhisattva (a person who is on the path towards Buddhahood), so everything is classified as spoken by the Buddha. What is the purpose of the Tathāgata (Thus Come One) saying this? It is to allow sentient beings to learn words, thereby understanding the scriptures, so he said this. In the second section, first
先問答辨字半滿。何等名為解了字下明解滿字半字之義。前中先辨半滿之義然後釋文。半滿之義泛論有三。一就字型以別半滿。彼悉曇章生字根本說之為半。所生余章文字具足名之為滿。又十二章悉名為半。自余經書記論為滿。二約所詮以別半滿。宣說世法名之為半。說出世法以之為滿。又出世中說小名半。說大名滿。此義如前四相章說。三約所生以別半滿。如下文說生煩惱者名為半字生善名滿。又生善中生世善者名之為半。生出世善說以為滿。就出世中生小乘行名之為半。生大名滿。今此文中唯就初門及第三門初義辨之。文中有四。一就字型以辨半滿。悉曇一章名之為半。余皆為滿。二是故半字于諸經下結彼半字能為滿本。三又半字義皆是煩惱之根本下約就所生以辨半滿。生煩惱者名之為半。生善名滿。四如是一切經書記論皆因半下結滿依半。初中有四。一迦葉略問云何如來說字根本。二如來略答。于中初明半字為本。名悉曇章以為初半。持諸已下顯其本相。持諸記等明持世法。持諸陰等持出世法。以持此等故名為本持。義云何如。下文說如地如山如雲如眼如母等也。凡夫人下寄學顯本。學是半字知法非法故說為本。是法猶前諸記論等。凡夫知法必依于字。故偏說之。三迦葉重問字義云何。四如來廣辨。于中有二。
【現代漢語翻譯】 現代漢語譯本 首先是關於辨別文字的『半』和『滿』的問答。什麼是『解了字下明解滿字半字之義』（理解文字中『滿』和『半』的含義）？首先辨別『半』和『滿』的含義，然後解釋經文。關於『半』和『滿』的含義，一般有三種說法： 一、從字型上區分『半』和『滿』。悉曇章（Siddham script，古印度文字）中，作為文字根本的被稱為『半』，由其產生的其他完整文字被稱為『滿』。另外，十二章（可能是指悉曇章中的一部分）全部稱為『半』，其餘經書典籍稱為『滿』。 二、從所詮釋的內容上區分『半』和『滿』。宣說世間法被稱為『半』，宣說出世間法被稱為『滿』。而且，在出世間法中，宣說小乘法被稱為『半』，宣說大乘法被稱為『滿』。這個含義如同前面『四相章』所說。 三、從所產生的結果上區分『半』和『滿』。如下文所說，產生煩惱的被稱為『半字』，產生善的被稱為『滿』。而且，在產生善中，產生世間善的被稱為『半』，產生出世間善的被稱為『滿』。在出世間善中，產生小乘行被稱為『半』，產生大乘行被稱為『滿』。本文中只就第一種和第三種的第一種含義來辨別。 文中包含四個部分：一、從字型上辨別『半』和『滿』。悉曇一章被稱為『半』，其餘都為『滿』。二是因此『半字』在諸經之下，總結說『半字』能成為『滿』的根本。三是『又半字義皆是煩惱之根本』，從所產生的結果上辨別『半』和『滿』。產生煩惱的被稱為『半』，產生善的被稱為『滿』。四是『如是一切經書記論皆因半』，總結說『滿』依賴於『半』。 第一部分包含四個方面：一、迦葉（Kasyapa，佛陀的弟子）略微提問：如來（Tathagata，佛陀的稱號）如何說文字的根本？二、如來簡略回答。其中，首先說明『半字』為根本，稱悉曇章為最初的『半』。『持諸已下』（持有諸法）顯示其根本的相狀。『持諸記等』（持有諸種記錄）說明持有世間法。『持諸陰等』（持有諸蘊）持有出世間法。因為持有這些，所以被稱為根本的『持』。『義云何如』（含義如何）？下文會說，例如地、山、云、眼、母親等。『凡夫人下寄學顯本』（凡夫通過學習來顯現根本）。學習是『半字』，知道法和非法，所以說是根本。這個法如同前面的各種記錄等。凡夫知道法必定依賴於文字，所以特別說明它。三、迦葉再次提問：文字的含義是什麼？四、如來廣泛辨析。其中包含兩個方面。
【English Translation】 English version First, there are questions and answers distinguishing between 'half' and 'full' characters. What is meant by 'understanding the meaning of full and half characters in the context of understanding characters'? First, distinguish the meanings of 'half' and 'full', and then explain the text. Regarding the meanings of 'half' and 'full', there are generally three views: 1. Distinguishing 'half' and 'full' based on the form of the characters. In the Siddham script (Siddham script, an ancient Indian script), the root of the characters is called 'half', and the other complete characters derived from it are called 'full'. In addition, all twelve chapters (possibly referring to a part of the Siddham script) are called 'half', and the remaining scriptures and commentaries are called 'full'. 2. Distinguishing 'half' and 'full' based on the content being explained. Explaining worldly dharmas is called 'half', and explaining supramundane dharmas is called 'full'. Moreover, in supramundane dharmas, explaining Hinayana (small vehicle) dharmas is called 'half', and explaining Mahayana (great vehicle) dharmas is called 'full'. This meaning is as described in the previous 'Four Aspects Chapter'. 3. Distinguishing 'half' and 'full' based on the result produced. As mentioned below, that which produces afflictions is called 'half character', and that which produces good is called 'full'. Moreover, in producing good, producing worldly good is called 'half', and producing supramundane good is called 'full'. In supramundane good, producing Hinayana practice is called 'half', and producing Mahayana is called 'full'. In this text, only the first meaning of the first and third types is distinguished. The text contains four parts: 1. Distinguishing 'half' and 'full' based on the form of the characters. The Siddham chapter is called 'half', and the rest are 'full'. 2. Therefore, the 'half character' is below all sutras, concluding that the 'half character' can become the root of the 'full'. 3. 'Moreover, the meaning of the half character is the root of all afflictions', distinguishing 'half' and 'full' based on the result produced. That which produces afflictions is called 'half', and that which produces good is called 'full'. 4. 'Thus, all scriptures and commentaries depend on half', concluding that 'full' depends on 'half'. The first part contains four aspects: 1. Kasyapa (Kasyapa, a disciple of the Buddha) briefly asks: How does the Tathagata (Tathagata, an epithet of the Buddha) speak of the root of characters? 2. The Tathagata answers briefly. Among them, first explain that the 'half character' is the root, and call the Siddham chapter the initial 'half'. 'Holding all below' shows the appearance of its root. 'Holding all records, etc.' explains holding worldly dharmas. 'Holding all skandhas, etc.' holds supramundane dharmas. Because of holding these, it is called the 'holding' of the root. 'What is the meaning?' It will be said below, such as earth, mountain, cloud, eye, mother, etc. 'Ordinary people rely on learning to manifest the root'. Learning is the 'half character', knowing dharma and non-dharma, so it is said to be the root. This dharma is like the various records mentioned earlier. Ordinary people know dharma must rely on characters, so it is specifically explained. 3. Kasyapa asks again: What is the meaning of characters? 4. The Tathagata extensively analyzes. It contains two aspects.
一別解字義。二吸氣下總辨字相。初中應先廣辨胡章然後釋文。胡章之中有十二章。其悉曇章以為第一。于中合有五十二字。悉曇兩字是題章名。余是章體。所謂惡阿億伊鬱憂咽野烏炮庵阿。迦佉伽𠷐俄吒咃荼袒拏多他陀彈那遮車阇膳若波頗婆滼摩蛇啰羅啝奢沙娑呵荼。魯流盧樓。魯流盧樓外國正音名為億。力伊離栗離此是初章。問曰。前後兩荼何別。前長後短。就此章中迦佉已下三十四字是其字型。初十二字是生字音。末後四字是呼字音。將初十二呼彼迦等生字之時。有單有復。其單呼者依后四中栗離二音。其復呼者用后億力伊離二音單復呼中並有長聲短聲之別。故有四音。前後合說有十六音。而經說言十四音者。前十二中后二助音非是正音。故除此二說十四音。初章如是。將初十二單呼迦等三十四字為第二章。用十二音呼一迦字生十二字即為一遍。乃至呼荼類亦同爾。三十四遍合為一章。就復呼中有其十章。相狀如何。就彼三十四字型中。前之五五二十五字是其毗聲。備如下辨。蛇羅等九是其超聲。亦如下說。就毗聲中有其五句。最初迦字歷配其餘三十三字入十二音為第三章。以迦配佉入十二音生十二字以為一遍。乃至配荼類亦同爾。是則合有三十三遍為一章矣。取初句中末後俄字歷配其餘三十三字入十二音為第
【現代漢語翻譯】 現代漢語譯本 一、辨別字義。 二、吸氣后總辨字的表相。開始學習時應該先廣泛辨識胡章（Indian alphabets的音譯，指梵文字母），然後解釋經文。胡章中共有十二章，其中悉曇章（Siddham script的音譯，指梵文悉曇體字母表）是第一章。這一章中共有五十二個字。『悉曇』兩個字是本章的名稱，其餘的是章的內容。內容是：惡（a）阿（ā）億（i）伊（ī）郁（u）憂（ū）咽（ṃ）野（ḥ）烏（o）炮（au）庵（aṃ）阿（ā）。迦（ka）佉（kha）伽（ga）𠷐（gha）俄（ṅa）吒（ṭa）咃（ṭha）荼（ḍa）袒（ḍha）拏（ṇa）多（ta）他（tha）陀（da）彈（dha）那（na）遮（ca）車（cha）阇（ja）膳（jha）若（ña）波（pa）頗（pha）婆（bha）滼（ma）摩（ya）蛇（ra）啰（la）啝（va）奢（śa）沙（ṣa）娑（sa）呵（ha）荼（kṣa）。魯（ru）流（rū）盧（ḷu）樓（ḷū）。魯（ru）流（rū）盧（ḷu）樓（ḷū）在外國正音中名為億（ṛ）。力（ṝ）伊（e）離（ai）栗（o）離（au）這是第一章。 問：前後兩個荼（ḍa和kṣa）有什麼區別？ 答：前面的長，後面的短。這一章中，迦（ka）到荼（kṣa）以下的三十四個字是字的形體。最初的十二個字是生字音，最後四個字是呼字音。將最初的十二個字用來呼叫迦（ka）等生字的時候，有單呼和復呼。單呼的依據是後面四個字中的栗（o）和離（au）兩個音，復呼的依據是後面的億（ṛ）、力（ṝ）、伊（e）、離（ai）四個音。單呼和復呼中都有長聲和短聲的區別，所以有四種音。前後合起來說有十六個音，而經書上說有十四個音，是因為前面的十二個字中，後面的兩個助音不是正音，所以除去這兩個音，說是十四個音。第一章就是這樣。將最初的十二個字單呼迦（ka）等三十四個字作為第二章。用十二個音呼叫一個迦（ka）字，產生十二個字，就是一遍。乃至呼叫荼（kṣa）字也相同。三十四遍合為一章。復呼中有十章，相狀如何？三十四個字型中，前面的五五二十五個字是毗聲（bilabial sounds），詳細辨別如下。蛇（ra）啰（la）等九個字是超聲（transcendental sounds），也如下面所說。毗聲中有五句。最初的迦（ka）字歷次配合其餘三十三個字，進入十二個音，作為第三章。用迦（ka）配合佉（kha），進入十二個音，產生十二個字，作為一遍。乃至配合荼（kṣa）字也相同。這樣總共有三十三遍，作為一章。取第一句中最後的俄（ṅa）字，歷次配合其餘三十三個字，進入十二個音，作為第
【English Translation】 English version I. Distinguishing the meaning of words. II. After inhaling, comprehensively discern the appearance of words. Initially, one should broadly recognize the Hu Zhang (transliteration of Indian alphabets, referring to Sanskrit letters), and then interpret the text. Among the Hu Zhang, there are twelve chapters, of which the Siddham chapter (transliteration of Siddham script, referring to the Sanskrit Siddham alphabet) is the first. Within this chapter, there are fifty-two letters in total. The two words 'Siddham' are the title of the chapter, and the rest is the body of the chapter. The content is: A (a), Ā (ā), I (i), Ī (ī), U (u), Ū (ū), Ṃ (ṃ), Ḥ (ḥ), O (o), AU (au), AṂ (aṃ), Ā (ā). Ka (ka), Kha (kha), Ga (ga), Gha (gha), Ṅa (ṅa), Ṭa (ṭa), Ṭha (ṭha), Ḍa (ḍa), Ḍha (ḍha), Ṇa (ṇa), Ta (ta), Tha (tha), Da (da), Dha (dha), Na (na), Ca (ca), Cha (cha), Ja (ja), Jha (jha), Ña (ña), Pa (pa), Pha (pha), Bha (bha), Ma (ma), Ya (ya), Ra (ra), La (la), Va (va), Śa (śa), Ṣa (ṣa), Sa (sa), Ha (ha), Kṣa (kṣa). Ru (ru), Rū (rū), ḷu (ḷu), ḷū (ḷū). Ru (ru), Rū (rū), ḷu (ḷu), ḷū (ḷū) are called Ṛ (ṛ) in foreign pronunciation. Ṝ (ṝ), E (e), Ai (ai), O (o), Au (au). This is the first chapter. Question: What is the difference between the two Ḍa (ḍa and kṣa) at the beginning and the end? Answer: The former is long, and the latter is short. In this chapter, the thirty-four letters from Ka (ka) to Kṣa (kṣa) below are the forms of the letters. The first twelve letters are the sounds of the original letters, and the last four letters are the calling sounds. When using the first twelve letters to call the original letters such as Ka (ka), there are single calls and double calls. The single calls are based on the two sounds of O (o) and Au (au) in the last four letters, and the double calls are based on the four sounds of Ṛ (ṛ), Ṝ (ṝ), E (e), and Ai (ai) in the back. There are differences between long and short sounds in both single and double calls, so there are four sounds. Altogether, there are sixteen sounds, but the scriptures say there are fourteen sounds because the last two auxiliary sounds in the first twelve letters are not the correct sounds, so excluding these two sounds, it is said to be fourteen sounds. This is the first chapter. Taking the first twelve letters to singly call the thirty-four letters such as Ka (ka) as the second chapter. Using twelve sounds to call one Ka (ka) letter, producing twelve letters, is one repetition. It is the same even when calling the Kṣa (kṣa) letter. Thirty-four repetitions together form one chapter. There are ten chapters in the double call, what is the appearance? Among the thirty-four letter forms, the first five fives, twenty-five letters, are bilabial sounds, which are distinguished in detail below. The nine letters such as Ra (ra) and La (la) are transcendental sounds, which are also described below. There are five phrases in the bilabial sounds. The first Ka (ka) letter is successively matched with the remaining thirty-three letters, entering twelve sounds, as the third chapter. Using Ka (ka) to match Kha (kha), entering twelve sounds, producing twelve letters, is one repetition. It is the same even when matching the Kṣa (kṣa) letter. In this way, there are thirty-three repetitions in total, as one chapter. Taking the last Ṅa (ṅa) letter in the first phrase, successively matching the remaining thirty-three letters, entering twelve sounds, as the
四章。第二句中最後拏字歷配餘字入十二音為第五章。第三句中最後那字歷配餘字入十二音為第六章。第四句中最後若字歷配餘字入十二音為第七章。第五句中最後摩字歷配餘字入十二音為第八章。就超聲中具有九字。取前四字歷配餘字入十二音復作四章。通前合為十二章矣。若以諸字盡具相配入十二音。通合應有三十六章。不能煩廣。略舉斯耳。今此偏說悉曇一章以為半字半名字本。是義云何。今言半者。以悉曇章顯此經中一切義體而未廣辨故名為半。依於此義廣開以為一部之經方名為滿。此半與滿大乘不同。向前四相章中。小乘為半。大乘為滿。良以是中半亦是大。是故學之得解此經。即此半字與廣為本故名字本文中初就惡阿等音以辨字義。次就迦佉伽𠷐俄等三十四字以辨字義。后就魯流盧樓四字以辨字義。就初音中有十二字。而經文中雲十四音。義如前解。除卻後二加后魯流盧樓四字為十四耳。文中初音有十四音名為字義總以摽舉所言字者名涅槃等總顯其義。字者外國名阿察羅此方義翻名為無盡。與彼涅槃常義相同故名涅槃。問曰。此章是外國人世俗所學用表世事。今以何故云涅槃法是其字義。釋言。文字詮表不定。用表世事事為字義。用表佛法法為字義。乃至此方急就章等類亦同爾。故今宣說涅槃等法以為字
【現代漢語翻譯】 現代漢語譯本 第四章。第二句中最後一個『拏』字，按照十二音的規則，與剩餘的字組合，歸入第五章。第三句中最後一個『那』字，按照十二音的規則，與剩餘的字組合，歸入第六章。第四句中最後一個『若』字，按照十二音的規則，與剩餘的字組合，歸入第七章。第五句中最後一個『摩』字，按照十二音的規則，與剩餘的字組合，歸入第八章。就超聲中具有九個字。取前面四個字，按照十二音的規則，與剩餘的字組合，重新構成四章。連同前面的，總共合為十二章了。如果將所有的字都完全組合，納入十二音，總共應該有三十六章。但那樣過於繁瑣。這裡只是簡單地舉例說明。現在這裡單獨解說悉曇（Siddham）一章，作為半字半名字的根本。這是什麼意思呢？現在說『半』，是因為悉曇章顯現這部經中的一切義理，但還沒有詳細辨析，所以稱為『半』。依據這個『半』的義理，廣泛展開，成為一部完整的經，才稱為『滿』。這個『半』和『滿』與大乘的『半』和『滿』不同。在前面的四相章中，小乘是『半』，大乘是『滿』。因為這裡所說的『半』也是大的。所以學習並理解這部經，就是以這個『半』字作為根本，所以稱為字本文。文中首先就『惡阿』等音來辨析字義，其次就『迦佉伽𠷐俄』等三十四個字來辨析字義，最後就『魯流盧樓』四個字來辨析字義。就最初的音中有十二個字，而經文中說有十四個音，意義如前面所解釋的。除去後面的兩個，加上後面的『魯流盧樓』四個字，就是十四個了。文中最初的音有十四個音，稱為字義，總的來說，就是標舉所說的字，名稱為涅槃（Nirvana）等，總的顯現它的意義。字，在外國叫做阿察羅（Achara），在這裡翻譯為『無盡』。與涅槃的常義相同，所以稱為涅槃。問：這一章是外國人世俗所學習的，用來表達世間的事情。現在為什麼說涅槃法是它的字義呢？回答：文字的詮釋表達是不固定的。用以表達世間的事情，事情就是字義；用以表達佛法，佛法就是字義。乃至這裡的《急就章》等也是如此。所以現在宣說涅槃等法作為字義。
【English Translation】 English version Chapter Four. In the second sentence, the last character 『拏』 (Na), according to the rules of the twelve sounds, combined with the remaining characters, is classified into Chapter Five. In the third sentence, the last character 『那』 (Na), according to the rules of the twelve sounds, combined with the remaining characters, is classified into Chapter Six. In the fourth sentence, the last character 『若』 (Ruò), according to the rules of the twelve sounds, combined with the remaining characters, is classified into Chapter Seven. In the fifth sentence, the last character 『摩』 (Ma), according to the rules of the twelve sounds, combined with the remaining characters, is classified into Chapter Eight. In the transcendental sound, there are nine characters. Taking the first four characters, according to the rules of the twelve sounds, combined with the remaining characters, four chapters are reconstructed. Together with the previous ones, a total of twelve chapters are formed. If all the characters are completely combined and included in the twelve sounds, there should be a total of thirty-six chapters. But that would be too cumbersome. This is just a simple example. Now, here, the Siddham (Siddham) chapter is explained separately as the root of half-character and half-name. What does this mean? Now, saying 『half』 is because the Siddham chapter reveals all the meanings in this sutra, but it has not been analyzed in detail, so it is called 『half』. Based on this meaning of 『half』, it is widely expanded to become a complete sutra, which is called 『full』. This 『half』 and 『full』 are different from the 『half』 and 『full』 of Mahayana. In the previous chapter on the Four Characteristics, the Hinayana is 『half』 and the Mahayana is 『full』. Because the 『half』 mentioned here is also great. Therefore, learning and understanding this sutra is to take this 『half』 character as the root, so it is called the text of the character. In the text, first, the meaning of the characters is analyzed based on the sounds of 『惡阿』 (È Ā) etc., then the meaning of the characters is analyzed based on the thirty-four characters such as 『迦佉伽𠷐俄』 (Jiā Qú Qié 𠷐 É), and finally the meaning of the characters is analyzed based on the four characters 『魯流盧樓』 (Lǔ Liú Lú Lóu). In the initial sound, there are twelve characters, but the sutra says there are fourteen sounds, the meaning is as explained earlier. Removing the last two and adding the last four characters 『魯流盧樓』 (Lǔ Liú Lú Lóu), there are fourteen. The initial sound in the text has fourteen sounds, called the meaning of the characters, in general, it is to mark the characters mentioned, the name is Nirvana (Nirvana) etc., generally showing its meaning. The character, in foreign countries is called Achara (Achara), which is translated here as 『endless』. It is the same as the constant meaning of Nirvana, so it is called Nirvana. Question: This chapter is learned by foreigners in the secular world and used to express worldly affairs. Why do you say that the Nirvana Dharma is its literal meaning? Answer: The interpretation and expression of words are not fixed. Using it to express worldly affairs, affairs are the meaning of the characters; using it to express the Buddha Dharma, the Buddha Dharma is the meaning of the characters. Even the Rapid Training Primer etc. here are the same. Therefore, now we proclaim Nirvana and other dharmas as the meaning of the characters.
義。下釋可知。是十四音名為字本重複摽舉。惡者已下別顯其義。上來第一別解字義。自下第二總辯字相。句別有六。初吸氣等明發字相。二長短等明字型相。初十二字是長短聲。前之六字初短後長。后之六字前長後短。其迦佉等二十五字是其毗聲。伽佉等五是喉中聲。吒咃等五上腭中聲。多他等五是舌頭聲。遮車等五是齒中聲。波頗等五是唇中聲。隨其流類毗比(夫必反)一處故曰毗聲。今略不舉。后蛇啰等九字是其超聲。不同毗聲故名超也。三隨音解義明字本相。字為義本。故令眾生尋之解義。四皆因等明字所依。五如是下明字功能。能令眾生口業清凈。六佛性下辨性異相。于中初辨。何以下釋。是故下結。佛性凈故眾生同歸。性理一故菩薩視生等無差別。上來第一就其字型以別半滿。是故半下是第二段結前半字能為滿本。
又半字下是第三段約就所生以別半滿。初先法說。生煩惱者名之為半。生善名滿。后以喻顯。如是一切經書已下是第四段結滿依半。于中初明經書記論皆依半字。若言已下辨真異相。初先辨異。何以下釋。是故下結。迦葉初白言來至此明字半滿。下次明解。于中有三。一正明解。二若有隨下反舉不解令人舍離。三是故汝今應離半下勸舍不解令習正解。初中先問何等名為解了字義。知下釋
【現代漢語翻譯】 現代漢語譯本： 意義。下面的解釋可以知道。這十四個音名是字的基本重複標舉。『惡者』以下分別顯示它們的意義。上面第一部分是分別解釋字的意義。從下面開始第二部分是總的辨別字的相狀。句子分別有六個部分。首先，『吸氣』等說明發字的相狀。第二，『長短』等說明字型的相狀。最初的十二個字是長短聲。前面的六個字是先短後長。後面的六個字是先長后短。那『迦佉』等二十五個字是其毗聲。『伽佉』等五個是喉嚨中的聲音。『吒咃』等五個是上顎中的聲音。『多他』等五個是舌頭上的聲音。『遮車』等五個是牙齒中的聲音。『波頗』等五個是嘴唇中的聲音。隨著它們流動的類別，毗比（夫必反）在一個地方，所以叫做毗聲。現在省略不舉。後面的『蛇啰』等九個字是其超聲。不同於毗聲，所以叫做超聲。第三，隨著聲音解釋意義，說明字的根本相狀。字是意義的根本。所以讓眾生尋找它來理解意義。第四，『皆因』等說明字所依賴的東西。第五，『如是』以下說明字的功能。能夠讓眾生的口業清凈。第六，『佛性』以下辨別性體的不同相狀。其中首先辨別。『何以』以下解釋。『是故』以下總結。因為佛性清凈，所以眾生共同歸向。因為性理是一樣的，所以菩薩看待眾生等等沒有差別。上面第一部分就字型的角度來區分半字和滿字。『是故半』以下是第二段，總結前半部分字能夠作為滿字的根本。
又『半字』以下是第三段，從所生的角度來區分半字和滿字。首先用法來說明。產生煩惱的叫做半字。產生善的叫做滿字。後面用比喻來顯示。像這樣一切經書以下是第四段，總結滿字依賴於半字。其中首先說明經書記錄都依賴於半字。『若言』以下辨別真和異的相狀。首先辨別不同。『何以』以下解釋。『是故』以下總結。迦葉最初坦白地說來到這裡，說明字的半字和滿字。下面說明理解。其中有三個部分。第一，正式說明理解。第二，『若有隨』以下反過來舉例說明不理解，讓人捨棄離開。第三，『是故汝今應離半』以下勸說捨棄不理解，讓人學習正確的理解。最初的部分先問什麼叫做理解字的意義。『知』以下解釋。
【English Translation】 English version: Meaning. The following explanation will make it known. These fourteen sound names are the basic repetition and indication of the letters. 'Evil ones' and below separately reveal their meanings. The first part above is a separate explanation of the meaning of the letters. From below, the second part is a general distinction of the characteristics of the letters. The sentences are divided into six parts. First, 'inhaling' and so on explain the characteristics of uttering the letters. Second, 'long and short' and so on explain the characteristics of the forms of the letters. The first twelve letters are long and short sounds. The first six letters are short first and then long. The last six letters are long first and then short. The twenty-five letters such as 'ka kha' are their pi sounds. The five letters such as 'ga kha' are sounds from the throat. The five letters such as 'ṭa ṭha' are sounds from the upper palate. The five letters such as 'ta tha' are sounds from the tongue. The five letters such as 'ca cha' are sounds from the teeth. The five letters such as 'pa pha' are sounds from the lips. According to their flowing categories, pi pi (pronounced fu bi in reverse) are in one place, so they are called pi sounds. Now omitted for brevity. The last nine letters such as 'sa ra' are their chao sounds. Different from pi sounds, so they are called chao sounds. Third, explaining the meaning according to the sound clarifies the fundamental characteristics of the letters. Letters are the root of meaning. Therefore, they enable sentient beings to seek them and understand the meaning. Fourth, 'all because' and so on explain what the letters rely on. Fifth, 'thus' and below explain the function of the letters. They can purify the oral karma of sentient beings. Sixth, 'Buddha-nature' and below distinguish the different characteristics of the nature of reality. Among them, the first distinction. 'Why' and below explains. 'Therefore' and below concludes. Because Buddha-nature is pure, sentient beings all return to it. Because the nature of reality is the same, Bodhisattvas view sentient beings and so on without discrimination. The first part above distinguishes half-letters and full letters from the perspective of the form of the letters. 'Therefore half' and below is the second paragraph, concluding that the first half of the letters can be the root of the full letters.
Also, 'half-letter' and below is the third paragraph, distinguishing half-letters and full letters from the perspective of what is produced. First, explain with the Dharma. Those who generate afflictions are called half-letters. Generating goodness is called full letters. Later, illustrate with a metaphor. Like this, all scriptures and books below are the fourth paragraph, concluding that full letters rely on half-letters. Among them, first explain that scriptures and records all rely on half-letters. 'If words' and below distinguish the characteristics of truth and difference. First distinguish the differences. 'Why' and below explains. 'Therefore' and below concludes. Kāśyapa (迦葉) initially confessed that coming here clarifies the half-letters and full letters. Below explains understanding. There are three parts. First, formally explain understanding. Second, 'if there are those who follow' and below gives a counter-example of not understanding, causing people to abandon and leave. Third, 'therefore you should now leave half' and below advises to abandon not understanding, causing people to learn correct understanding. The first part first asks what is called understanding the meaning of the letters. 'Knowing' and below explains.
。知如來出世滅半字者此如上說。生煩惱者名為半字故佛滅之。亦應知佛顯示滿字。文略不辯。是故下結。明不解中初明隨逐半字之義。后明隨逐無字之義。隨半字中生煩惱者為半字故。有人隨之不能解了如來之性。又詮世諦為半字故。有人隨之不能解知如來之性。又詮小乘為半字故。有人隨之不能解知如來之性。隨無字中先問次辨。辨中初明隨逐惡法無有善字。又無字下明隨小法不知大乘名隨無字。我今已說隨逐無字總以結之。上來第二反明不解。第三結勸。文顯可知。上來第二問答廣辨解字半滿。第三領解。第四述贊。文顯可知。四諦至此大段第二明其舍相入證之行。自下第三明其證實成果之行。亦名證實起用之行。於此分中具答四問。一答云何共聖行如娑羅娑鳥及迦陵提。二答如日。三答如月。四答如星。答此四問明佛果德。德體難彰寄用顯示。用謂三業。答初一問明佛意業起化作用。答后三問明佛身口起化作用。答初問中以所依法常無常等。性不相離。依之成德。德亦如之。是故如來無常共常。常共無常。乃至苦樂類亦同爾。如彼諸鳥不相舍離。文中有二一明如來不捨世間而入涅槃無常共常苦共樂等。前中初略。迦葉下廣。略中先喻鳥二總舉。迦陵鴛鴦列其名字。游止共俱顯其共義。同類不離非是鴛鴦不離迦
【現代漢語翻譯】 現代漢語譯本 知如來出世滅半字者，這如前面所說。生煩惱者名為半字，所以佛滅除它。也應該知道佛顯示滿字，只是經文省略沒有詳細說明，因此下面總結。闡明不理解（滿字）中，首先說明隨逐半字的意義，然後說明隨逐無字的意義。隨逐半字中，因為生煩惱者是半字，所以有人隨逐它而不能瞭解如來的本性。又因為詮釋世俗諦是半字，所以有人隨逐它而不能瞭解如來的本性。又因為詮釋小乘是半字，所以有人隨逐它而不能瞭解如來的本性。隨逐無字中，先提問，然後辨析。辨析中，首先說明隨逐惡法，沒有善字。又在『無字』下，說明隨逐小法，不瞭解大乘，名為隨逐無字。我現在已經說了隨逐無字，總括地總結它。上面是第二部分，反過來闡明不理解。第三部分是總結勸誡，文義顯明易懂。上面第二部分，通過問答廣泛地辨析瞭解字和半字。第三部分是領悟理解。第四部分是陳述讚歎，文義顯明易懂。四諦到這裡，是這一大段的第二部分，闡明其捨棄（世俗之）相，進入證悟之行的過程。從下面開始，第三部分闡明其證實成果之行，也叫證實起用之行。在這一部分中，完整地回答了四個問題。一是回答什麼是與聖者共同的行為，就像娑羅娑鳥（Sārasa，一種鳥）和迦陵提鳥（Kālaṃdika，一種鳥）。二是回答像太陽。三是回答像月亮。四是回答像星星。回答這四個問題，闡明佛果的功德。功德的本體難以彰顯，所以寄託于作用來顯示。作用指的是身、口、意三業。回答第一個問題，闡明佛的意業所起的教化作用。回答後面三個問題，闡明佛的身口所起的教化作用。回答第一個問題中，以所依之法，如常與無常等，其自性不相分離，依靠它們成就功德，功德也像這樣。因此，如來無常與常同在，常與無常同在，乃至苦與樂等也是如此。就像那些鳥兒不相舍離。文中有兩部分，一是闡明如來不捨棄世間而進入涅槃，無常與常同在，苦與樂同在等。前面是略說，迦葉（Kāśyapa，人名）以下是廣說。略說中，先用鳥作比喻，二是總括地舉例。迦陵（Kālaṃdika，一種鳥）和鴛鴦（Yuānyāng，一種鳥）列出它們的名字，遊動和棲息都在一起，顯示它們共同的意義。同類不相分離，不是鴛鴦不離開迦
【English Translation】 English version Knowing that the Tathagata (如來) appears in the world to eliminate the 'half-word' (半字), as described above. Those who generate afflictions are called 'half-word,' therefore the Buddha eliminates them. It should also be known that the Buddha reveals the 'full-word' (滿字), but the text is abbreviated and does not explain it in detail, hence the conclusion below. In clarifying the non-understanding (of the 'full-word'), first explain the meaning of following the 'half-word,' and then explain the meaning of following the 'non-word' (無字). Among those who follow the 'half-word,' because those who generate afflictions are the 'half-word,' some follow it and cannot understand the nature of the Tathagata. Also, because explaining worldly truth (世諦) is the 'half-word,' some follow it and cannot understand the nature of the Tathagata. Also, because explaining the Small Vehicle (小乘) is the 'half-word,' some follow it and cannot understand the nature of the Tathagata. Among those who follow the 'non-word,' first ask a question, then analyze. In the analysis, first explain that following evil dharmas (惡法) has no good word. Also, under 'non-word,' explain that following small dharmas and not understanding the Great Vehicle (大乘) is called following the 'non-word.' I have now spoken of following the 'non-word,' and summarize it in general. The above is the second part, which conversely clarifies non-understanding. The third part is a concluding exhortation, the meaning of which is clear and easy to understand. The above second part, through questions and answers, extensively analyzes understanding the 'word' and 'half-word.' The third part is realizing understanding. The fourth part is stating praise, the meaning of which is clear and easy to understand. The Four Noble Truths (四諦) up to here is the second part of this large section, explaining the process of abandoning (worldly) appearances and entering the practice of enlightenment. From below, the third part explains the practice of verifying the fruit of realization, also called the practice of verifying and initiating function. In this section, four questions are answered completely. One is to answer what is the common practice with the saints, like the Sārasa bird (娑羅娑鳥) and the Kālaṃdika bird (迦陵提鳥). The second is to answer like the sun. The third is to answer like the moon. The fourth is to answer like the stars. Answering these four questions clarifies the virtues of the Buddha-fruit. The essence of virtue is difficult to manifest, so it is entrusted to function to reveal it. Function refers to the three karmas of body, speech, and mind. Answering the first question clarifies the teaching function initiated by the Buddha's mind-karma. Answering the last three questions clarifies the teaching function initiated by the Buddha's body and speech. In answering the first question, the dharmas on which one relies, such as permanence and impermanence, etc., their nature is inseparable, and relying on them achieves virtue, and virtue is also like this. Therefore, the Tathagata's impermanence is with permanence, permanence is with impermanence, and even suffering and happiness are the same. Just like those birds do not leave each other. There are two parts in the text, one is to clarify that the Tathagata does not abandon the world and enter Nirvana, impermanence is with permanence, suffering is with happiness, etc. The former is a brief explanation, and below Kāśyapa (迦葉) is a detailed explanation. In the brief explanation, first use birds as a metaphor, and second, give a general example. Kālaṃdika (迦陵提) and Mandarin duck (鴛鴦) list their names, and their movement and dwelling are together, showing their common meaning. Those of the same kind do not separate, it is not that the Mandarin duck does not leave Ka
陵。下約顯法。苦無常等亦復如是合前諸鳥不相舍離。此三與彼常樂我等不相舍離。非直此三不相舍離。廣中迦葉初問發起云何苦等如彼諸鳥。下佛答之。先辯共法。如稻米下明其共義。是故我言異法常下總以結之。就初段中明苦樂等互相簡別。故名為異。第二段中遍明無常共常之義。余類可知。于中五喻。一稻麻等喻。二庵羅樹喻。三金非喻。四胡麻喻。五眾流赴海喻。五中前四喻明行共。后之一種喻明法共。初中先喻。后合顯法。喻中有二。一明喻同法。二迦葉白下簡喻異法。明同法中先舉喻事。如是種下就之辨共。始時轉變故名無常。果熟不變故說為常。以無常中即有常性。故無常轉即變為常。何以下釋。性真實者彼稻麻等成熟不改故名性實。由說稻等常而性實濫同於法故下辨異。句別有四。一迦葉問此等若常同如來耶。二如來答。先呵后教。呵中不應作如是說以理直呵。何以故下將事類責。汝今不應結呵令舍。教中唯除佛性涅槃簡法異喻。亦得名為簡真異相。更無一下辨喻異法。亦得名為辯相異實。直以世下釋會前語。三迦葉領解。四如來述贊。上來立喻。下約顯法。雖修一切皆言無常合上萌芽至華無常。聞是經下合熟名常。何以下釋。是名下結。下四喻中皆先立喻后約顯法。結文可知。自下第二辯明如來得
【現代漢語翻譯】 現代漢語譯本 陵（山丘）。下面依據顯法（顯現佛法）。苦、無常等等也是如此，和前面的那些鳥兒一樣不相舍離。這三者與常、樂、我等等也不相舍離。不僅僅是這三者不相舍離。廣中迦葉（佛陀的弟子）最初提問發起：『云何苦等（什麼是苦等等）？』就像那些鳥兒一樣。下面佛陀回答他。先辨別共同的法。如稻米下面說明其中的共同意義。所以我說『異法常（不同的法是常）』，下面總括地總結它。在第一段中，說明苦、樂等等互相簡別，所以名為『異』。第二段中，普遍說明無常和常的共同意義。其餘的可以類推得知。其中有五個比喻。一、稻麻等的比喻。二、庵羅樹（芒果樹）的比喻。三、金非（不是金子）的比喻。四、胡麻（芝麻）的比喻。五、眾流赴海（眾河流向大海）的比喻。五個比喻中，前四個比喻說明行共（行為的共同性），后一個比喻說明法共（法的共同性）。最初的比喻中，先是比喻，然後結合顯法。比喻中有兩個方面。一、說明比喻和法相同。二、迦葉稟白下面簡別比喻和法不同。說明相同法中，先舉出比喻的事例。如是種下面就此辨別共同性。開始時轉變，所以名為無常。果實成熟不變，所以說為常。因為無常中即有常性，所以無常轉變即變為常。為什麼下面解釋。『性真實者（自性真實不變）』，那些稻麻等成熟不改變，所以名為性實。由於說稻等是常而性實，容易和法混淆，所以下面辨別不同。語句分別有四個方面。一、迦葉問：『此等若常同如來耶（這些如果是常，和如來一樣嗎）？』二、如來回答。先呵斥后教導。呵斥中，不應該這樣說，用道理直接呵斥。為什麼下面用事例來責問。你現在不應該這樣總結呵斥，應該捨棄這種想法。教導中，唯獨排除佛性涅槃，簡別法和比喻的不同。也可以稱為簡別真和相的不同。更沒有下面辨別比喻和法的不同。也可以稱為辨別相和實的不同。直接用世間下面解釋會合前面的話。三、迦葉領悟理解。四、如來敘述讚歎。上面是建立比喻。下面依據顯法。雖然修行一切都說無常，結合上面萌芽到開花是無常。聽到這部經下面結合成熟名為常。為什麼下面解釋。『是名（這就是）』下面總結。下面四個比喻中，都是先建立比喻，然後結合顯法。總結的文字可以知道。從下面第二部分辨明如來得到
【English Translation】 English version Ling (hill). Below, it relies on revealing the Dharma (manifesting the Buddha's teachings). Suffering, impermanence, and so on are also like this, inseparable like the birds mentioned earlier. These three are also inseparable from permanence, bliss, self, and so on. It's not just these three that are inseparable. Kāśyapa (a disciple of the Buddha) in the extensive section initially asked and initiated: 'What is suffering, etc. (What is suffering, and so on)?' Just like those birds. Below, the Buddha answers him. First, distinguish the common Dharma. Like rice, below it explains the common meaning within it. Therefore, I say 'Different Dharmas are permanent,' and below it summarizes it comprehensively. In the first section, it explains how suffering, bliss, etc., are mutually distinguished, so it is called 'different.' In the second section, it universally explains the common meaning of impermanence and permanence. The rest can be inferred. Among them, there are five metaphors. First, the metaphor of rice, hemp, etc. Second, the metaphor of the Āmra tree (mango tree). Third, the metaphor of gold not being (not being gold). Fourth, the metaphor of sesame. Fifth, the metaphor of all streams flowing into the sea. Among the five metaphors, the first four metaphors explain the commonality of actions, and the last metaphor explains the commonality of Dharma. In the initial metaphor, first is the metaphor, then it combines with revealing the Dharma. There are two aspects in the metaphor. First, it explains that the metaphor and the Dharma are the same. Second, Kāśyapa reports below to distinguish the metaphor and the Dharma as different. Explaining the same Dharma, first it cites the example of the metaphor. Like this kind of below, it distinguishes the commonality. Changing at the beginning, so it is called impermanent. The fruit is ripe and unchanging, so it is said to be permanent. Because there is permanence in impermanence, impermanence changes and becomes permanent. Why is it explained below. 'Those whose nature is true (the nature is truly unchanging),' those rice, hemp, etc., do not change when ripe, so they are called true in nature. Because it is said that rice, etc., are permanent and true in nature, it is easy to confuse with the Dharma, so below it distinguishes the differences. The sentences are divided into four aspects. First, Kāśyapa asks: 'If these are permanent, are they the same as the Tathāgata (If these are permanent, are they the same as the Tathāgata)?' Second, the Tathāgata answers. First scold, then teach. In the scolding, one should not say this, scolding directly with reason. Why is it questioned below with examples. You should not summarize and scold like this now, you should abandon this idea. In the teaching, only exclude Buddha-nature and Nirvana, distinguishing the difference between Dharma and metaphor. It can also be called distinguishing the difference between truth and appearance. There is nothing more below to distinguish the difference between metaphor and Dharma. It can also be called distinguishing the difference between appearance and reality. Directly using the world below explains and combines the previous words. Third, Kāśyapa understands and comprehends. Fourth, the Tathāgata narrates and praises. Above is establishing the metaphor. Below, it relies on revealing the Dharma. Although practicing everything is said to be impermanent, combining the above sprouting to flowering is impermanent. Hearing this sutra below combines maturity and is called permanent. Why is it explained below. 'This is (This is)' below summarizes. In the following four metaphors, all first establish the metaphor, and then combine with revealing the Dharma. The concluding words can be known. From the second part below, it clarifies that the Tathāgata obtains
大涅槃不捨世間常共無常樂共苦等。于中有四。一我共無我。二佛法猶如鴛鴦共下明樂共苦。三異法我下重複明其我共無我。四同諸煩惱所造有下明常共無常。就初段中先辯后結。辨中迦葉先問起發如來無憂何故稱憂。于中先明如來無憂。夫憂悲下廣舉憂悲明佛悉無。何故已下徴佛說憂。上來何曾道佛有憂。今作此徴。佛前嬰孩喻中雲言。如女生子嬰孩得病是女愁惱。佛亦如是。故今徴責。下佛答之。答中論法其唯有二。一明佛無憂。二明隨化有憂。無憂是我。有憂無我。喻別有七。一無想天喻。二樹神喻。三非想天喻。四虛空舍宅喻。五眾生心喻。六是幻喻。七上中下喻。經文有五。一舉無想及樹神喻約之顯法。二舉無想及非想喻約之顯法。三舉空舍眾生心識及無想喻約之顯法。四舉幻喻約之顯法。五舉上中下人之喻約之顯法。就初段中先喻后合。喻中先舉無想天喻。后舉樹神類顯無想。前中初言無想天者舉其喻事。名為無想明其非有。若無想下彰其非無。以是義下結無定處。以其無想而有壽命故無定處。以此難知故下舉彼樹神顯之。譬如樹神依樹而住舉其喻事。不得定言依枝節等明其非有。雖無定下顯其非無。無想如是約后顯前。下約顯法。句別有三。初佛法亦爾甚深難解總嘆顯深。二如來實無憂悲苦惱明實無愛
【現代漢語翻譯】 現代漢語譯本
《大涅槃經》不捨棄世間，常與無常、樂與苦等並存。其中有四個方面：第一，我與無我；第二，佛法猶如鴛鴦，共同處於明樂與苦難之中；第三，以異法之『我』重複闡明『我』與『無我』；第四，與諸煩惱所造之『有』共同闡明常與無常。就第一段而言，先辨析后總結。辨析中，迦葉首先提問，啓發如來既然沒有憂愁，為何又說有憂愁？其中先說明如來沒有憂愁。『夫憂悲』以下，廣泛列舉憂悲，說明佛陀悉皆沒有。『何故已下』，質問佛陀為何說憂愁。上面何曾說過佛陀有憂愁，現在卻作此質問。佛陀在之前的嬰孩比喻中說過：『如女生子，嬰孩得病，是女愁惱，佛亦如是。』所以現在提出質問。下面佛陀回答。回答中，論述佛法，其唯有二：一是說明佛陀沒有憂愁，二是說明隨順教化而有憂愁。沒有憂愁是『我』，有憂愁是『無我』。比喻分別有七個：一、無想天（沒有思想的禪定境界）的比喻；二、樹神的比喻；三、非想非非想天（既非有想也非無想的禪定境界）的比喻；四、虛空舍宅的比喻；五、眾生心識的比喻；六、幻象的比喻；七、上中下人的比喻。經文有五個部分：一、舉無想天及樹神比喻，概括地顯示佛法；二、舉無想天及非想非非想天比喻，概括地顯示佛法；三、舉空舍、眾生心識及無想天比喻，概括地顯示佛法；四、舉幻象比喻，概括地顯示佛法；五、舉上中下人的比喻，概括地顯示佛法。就第一段而言，先比喻后總結。比喻中，先舉無想天的比喻，后舉樹神來類比顯示無想天。前面一開始說『無想天者』，是舉出比喻的事例，『名為無想』，說明其並非實有。『若無想下』，彰顯其並非全無。『以是義下』，總結其沒有固定之處。因為其沒有思想卻有壽命，所以沒有固定之處。『以此難知故下』，舉出樹神來顯明它。『譬如樹神依樹而住』，是舉出比喻的事例，『不得定言依枝節等』，說明其並非實有。『雖無定下』，彰顯其並非全無。無想天也是如此，用後面的比喻來顯示前面的比喻。下面概括地顯示佛法。句子分別有三個部分：首先，『佛法亦爾甚深難解』，總的讚歎佛法深奧難解；其次，『如來實無憂悲苦惱』，說明佛陀實際上沒有憂愁悲傷苦惱。
【English Translation】 English version
The Mahāparinirvāṇa Sūtra does not abandon the world, existing together with permanence and impermanence, pleasure and suffering, and so on. Within it, there are four aspects: first, self and non-self; second, the Buddha's teachings are like mandarin ducks, together in bright joy and suffering; third, using the 'self' of different dharmas to repeatedly explain 'self' and 'non-self'; fourth, together with the 'existence' created by all afflictions, it clarifies permanence and impermanence. Regarding the first section, it first distinguishes and then summarizes. In the distinction, Kāśyapa (one of the principal disciples of Gautama Buddha) first asks, initiating the question of why the Tathāgata (another name for the Buddha) is said to have sorrow when he has no sorrow. Among them, it first explains that the Tathāgata has no sorrow. 'The sorrow and grief' below, extensively lists sorrow and grief, explaining that the Buddha has none. 'Why below', questions why the Buddha speaks of sorrow. Above, it was never said that the Buddha had sorrow, but now this question is raised. The Buddha said in the previous infant analogy: 'Like a woman giving birth, if the infant gets sick, the woman is worried and distressed, and the Buddha is also like that.' Therefore, the question is now raised. Below, the Buddha answers. In the answer, discussing the Dharma, there are only two points: one is to explain that the Buddha has no sorrow, and the other is to explain that he has sorrow in accordance with transformation. No sorrow is 'self', and sorrow is 'non-self'. There are seven metaphors respectively: first, the metaphor of the Asañjñā-deva (the realm of non-perception); second, the metaphor of the tree spirit; third, the metaphor of the Naivasaṃjñānāsaṃjñāyatana (the realm of neither perception nor non-perception); fourth, the metaphor of empty houses; fifth, the metaphor of the minds of sentient beings; sixth, the metaphor of illusion; seventh, the metaphor of people of upper, middle, and lower classes. There are five parts to the scripture: first, citing the metaphors of the Asañjñā-deva and the tree spirit, it generally reveals the Dharma; second, citing the metaphors of the Asañjñā-deva and the Naivasaṃjñānāsaṃjñāyatana, it generally reveals the Dharma; third, citing the metaphors of empty houses, the minds of sentient beings, and the Asañjñā-deva, it generally reveals the Dharma; fourth, citing the metaphor of illusion, it generally reveals the Dharma; fifth, citing the metaphor of people of upper, middle, and lower classes, it generally reveals the Dharma. Regarding the first section, it first uses metaphors and then summarizes. In the metaphors, it first cites the metaphor of the Asañjñā-deva, and then cites the tree spirit to analogously reveal the Asañjñā-deva. At the beginning, saying 'the Asañjñā-deva', it cites the example of the metaphor, 'named non-perception', explaining that it is not truly existent. 'If non-perception below', highlights that it is not completely non-existent. 'With this meaning below', concludes that it has no fixed place. Because it has no thought but has life, it has no fixed place. 'Because this is difficult to know below', it cites the tree spirit to illuminate it. 'Like a tree spirit dwelling in a tree', it cites the example of the metaphor, 'cannot be definitely said to rely on branches, etc.', explaining that it is not truly existent. 'Although without fixed below', highlights that it is not completely non-existent. The Asañjñā-deva is also like this, using the later metaphor to reveal the earlier metaphor. Below, it generally reveals the Dharma. The sentences have three parts respectively: first, 'the Buddha's teachings are also like this, very profound and difficult to understand', generally praising the profound and difficult to understand nature of the Dharma; second, 'the Tathāgata truly has no sorrow, grief, or suffering', explaining that the Buddha actually has no sorrow, grief, or suffering.
即是有我。三而於生下彰化有愛明共無我。第二段中初舉無想及非想喻。下約顯法。句別有三。一明實無憂即是有我。二若言已下彰化有憂明共無我。于中三句破無顯有。三以是義下總嘆顯深。佛不思等類嘆顯深。有憂無憂是佛境界正嘆顯深。第三段中先舉空舍。眾生心識及無想喻空舍喻中初明不住亦非不住。以是下結。凡夫人下破其定住。于中先舉凡夫所見。次破。后釋。心及無想類之可解。下約顯法。句別百三。初言如來憂悲如是總明不有不無之義。二若無憂下別明非無。三若言有下別明非有。第四段中先舉幻喻。下約顯法。句別有三。一明佛有憂。二明實無憂無有真實正明無憂。如來已入于涅槃等釋顯無憂。若謂已下約就愚智取捨得失成佛無憂。三有愁無愁無能知者總嘆顯深。第五段中先舉上中下人之喻。下約顯法。句別有四。一舉二乘齊知自地合前中人唯知中下不知于上。二如來不爾合前上人能知于上及知中下。悉知自地合知上也。及以他地合知中下。是故如來名無礙智嘆以顯勝。一切悉知故曰無礙。示現隨世顯無礙相。三凡夫下舉凡不知合前下人。能知下法不知中上。文中偏合不能知上。余略不合。四有愁無愁唯佛能知重合上人能知于上。上來廣辨我共無我。以是下結。先結其法。后以喻帖。第二明樂共苦
之中文別有四。一明如來得樂共苦利益眾生。二是名下結。三諸行苦下明諸眾生因佛教化離苦得樂。四以是下結。初中佛法猶如鴛鴦舉法同喻。是伽陵下辨喻顯法。喻有兩句。一是得樂隨苦之喻。迦陵鴛鴦喻佛如來。五濁增時名為盛夏。煩惱熾盛名為水長。佛選正法化人令住名選高原安置其子。為養結之。二是舍苦歸樂之喻。息化歸真故曰隨本安隱而游。下約顯法。如來如是化無量生安住正法合上初句。如彼已下舉喻以帖。如來亦下合向後句。是名下結。第三段中初先辨出苦樂二門。諸行是苦。涅槃是樂。迦葉白下明諸眾生舍苦得樂。先問起發。于中但問得樂之義。略不問苦。下佛答之。苦樂具辨。意為明樂舉苦顯之。文中初先長行略答。次偈后解釋。略中我說諸行和合名為老死偏釋苦義。舉前問中言有左右。但言諸行和合為苦。即知不合是涅槃樂。故不具論。偈中初偈明苦樂果。前半樂果。後半苦果。后偈明其苦樂二因。前半樂因。後半苦因。下廣釋中初先正解。云何已下就人顯之。前正解中。若放逸者名有為法為第一苦釋前偈下半。不放逸者名涅槃等解前偈上半。若趣諸行是名死處受第一苦釋后偈下半。若至涅槃名不死等解后偈上半。若至涅槃則名不死受最妙樂解不死處。若不放逸雖集諸行亦名常樂不破壞身。解
【現代漢語翻譯】 現代漢語譯本 之中文別有四：一、闡明如來獲得快樂、共同承擔痛苦以利益眾生。二、名為總結。三、在『諸行苦』之下，闡明諸眾生因佛教化而離苦得樂。四、以『是』總結。最初的部分中，佛法猶如鴛鴦，舉出法則如同比喻。『是伽陵』以下辨別比喻以彰顯佛法。比喻有兩句：一是得樂隨苦的比喻，迦陵鴛鴦比喻佛如來。五濁增多時名為盛夏，煩惱熾盛名為水長。佛選擇正法教化世人令其安住，名為選擇高原安置其子，爲了養育而結之。二是舍苦歸樂的比喻，止息教化歸於真如，所以說『隨本安隱而游』。下面用以彰顯佛法。如來如此教化無量眾生安住于正法，與上面的第一句相合。『如彼已下』舉出比喻以貼切說明。『如來亦下』與後面的句子相合。『是名下』總結。第三段中，首先辨別出苦樂二門。諸行是苦，涅槃是樂。迦葉白下，闡明諸眾生舍苦得樂。先提問以啓發，其中只問得樂的意義，略去不問苦。下面佛回答，苦樂都詳細辨別。意為闡明樂而舉出苦以彰顯樂。文中首先用長行略作回答，其次用偈頌解釋。略答中，『我說諸行和合名為老死』，偏重解釋苦的意義。舉出前面提問中的『有左右』，只說諸行和合是苦，就知道不和合就是涅槃樂，所以不詳細論述。偈頌中，第一個偈頌闡明苦樂的果報，前半部分是樂的果報，後半部分是苦的果報。後面的偈頌闡明苦樂的兩種原因，前半部分是樂的原因，後半部分是苦的原因。下面的廣釋中，首先正面解釋。『云何已下』就人來彰顯。前面的正面解釋中，『若放逸者名有為法為第一苦』，解釋前面偈頌的後半部分。『不放逸者名涅槃等』，解釋前面偈頌的前半部分。『若趣諸行是名死處受第一苦』，解釋後面偈頌的後半部分。『若至涅槃名不死等』，解釋後面偈頌的前半部分。『若至涅槃則名不死受最妙樂』，解釋不死之處。『若不放逸雖集諸行亦名常樂不破壞身』，解釋了……
【English Translation】 English version The meaning of this Chinese text can be divided into four parts: First, it clarifies how the Tathagata (如來) [Thus Come One] obtains joy and shares suffering to benefit sentient beings. Second, it is named the conclusion. Third, following 'all activities are suffering,' it clarifies how sentient beings, through the Buddha's teachings, leave suffering and attain joy. Fourth, it concludes with 'this.' In the initial part, the Buddha's teachings are like mandarin ducks, presenting the Dharma (法) [teachings] as a metaphor. 'Is Galing' below distinguishes the metaphor to reveal the Dharma. The metaphor has two sentences: one is the metaphor of attaining joy and following suffering, with the Galing mandarin ducks symbolizing the Buddha Tathagata. When the five turbidities (五濁) [five defilements] increase, it is called high summer; when afflictions are intense, it is called high water. The Buddha chooses the right Dharma to teach people and let them dwell in it, which is called choosing a plateau to place their children, to nurture and connect them. The second is the metaphor of abandoning suffering and returning to joy, ceasing teaching and returning to Suchness (真如), hence the saying 'roaming in inherent peace.' Below is used to reveal the Dharma. The Tathagata thus teaches countless beings to dwell in the right Dharma, which corresponds to the first sentence above. 'Ru Bi Yi Xia' [like that below] gives an example to illustrate. 'Rulai Yi Xia' [Tathagata also below] corresponds to the following sentence. 'Shi Ming Xia' [this name below] concludes. In the third section, first, the two doors of suffering and joy are distinguished. All activities are suffering, Nirvana (涅槃) [liberation] is joy. Kashyapa (迦葉) [one of the principal disciples of Buddha] Bai Xia clarifies how sentient beings abandon suffering and attain joy. First, ask questions to inspire, only asking the meaning of attaining joy, omitting the question of suffering. Below, the Buddha answers, distinguishing both suffering and joy in detail. The intention is to clarify joy by mentioning suffering to highlight joy. In the text, first, a brief answer is given in prose, followed by an explanation in verses. In the brief answer, 'I say the combination of all activities is called old age and death,' focusing on explaining the meaning of suffering. Mentioning 'having left and right' in the previous question, only saying that the combination of all activities is suffering, it is known that non-combination is Nirvana joy, so it is not discussed in detail. In the verses, the first verse clarifies the consequences of suffering and joy, the first half being the consequences of joy, and the second half being the consequences of suffering. The following verse clarifies the two causes of suffering and joy, the first half being the cause of joy, and the second half being the cause of suffering. In the following extensive explanation, first, a direct explanation is given. 'Yun He Yi Xia' [how below] highlights it in terms of people. In the preceding direct explanation, 'If one is negligent, it is called conditioned Dharma (有為法) [conditioned phenomena] as the first suffering,' explaining the second half of the preceding verse. 'If one is not negligent, it is called Nirvana, etc.,' explaining the first half of the preceding verse. 'If one goes to all activities, it is called the place of death, receiving the first suffering,' explaining the second half of the following verse. 'If one reaches Nirvana, it is called non-death, etc.,' explaining the first half of the following verse. 'If one reaches Nirvana, it is called non-death, receiving the most wonderful joy,' explaining the place of non-death. 'If one is not negligent, although gathering all activities, it is also called constant joy without destroying the body,' explaining...
釋偈中不放逸者得不死處。隨化眾生現集諸行實無罪過。是故亦名常樂不死。就人顯中先問后辯。文中可知。以是下結以前諸義。故苦異樂樂異苦也。自下第三重明我共無我之義。何故重辨。前說如來我共無我。未明宣說無我所以。故下辨之。于中初言異法是我異法無我總以標舉。佛性是我。有為無我。下釋有三。一明眾生不見真我。二是故下佛隨其意為說無我。三所以下釋。初中先喻。人喻二乘。在煩惱中名為在地。學求如理名觀虛空。但見相空不見佛性名不見跡。下合顯法。眾生合人。無天眼者喻中無文。非是合前。別明眾生不見所由。以諸眾生無其第一義天眼故不見佛性。在煩惱中合前在地。仰觀虛空略而不合。不見自身有如來性合不見跡。第二句中。言是故者是諸眾生不見性故佛說無我。無我覆我名為密教。第三釋中先問后解。以無眼者不見真我橫計我故。須說無我對以破之。因煩惱下是第四段常共無常。于中先明眾生無常。精勤已下明佛共之。前中因煩所造有為正明無常。是故下結。因諸煩惱所造有為是無常故異於常法。常不同此故異無常。下明共中先偈后釋。偈文之中前偈上半明佛自住解脫山頂。即是常義。下半見凡。即共無常。一切有為生滅理齊故說為平。是凡住處目之為地。凡未入理故名曠野。佛于
【現代漢語翻譯】 現代漢語譯本 偈語中，不放逸的人可以獲得不死之處（Amrita-pada，涅槃）。隨順教化眾生而示現聚集各種行為，實際上並沒有罪過。因此，（涅槃）也名為常樂不死。就人的角度來闡明，先提問后辯論，文中的意思可以理解。『以是下結以前諸義』，因此苦和樂是不同的，樂和苦也是不同的。 從下面開始，第三次闡明『我』（Atman）與『無我』（Anatman）的意義。為什麼重複辨析？前面說如來有『我』和『無我』，但沒有明確宣說『無我』的原因，所以下面辨析它。其中，首先說『異法是我，異法無我』，總的標舉出來。佛性是『我』，有為法是『無我』。下面解釋有三點：一是說明眾生看不見真我；二是『是故下』，佛隨順眾生的意願而說『無我』；三是『所以下』，解釋原因。第一點中，先用比喻。人比喻二乘（聲聞乘和緣覺乘）。在煩惱中名為『在地』，學習探求如理之法名為『觀虛空』，但只看見空相而看不見佛性，名為『不見跡』。下面結合來顯明佛法。眾生結合人，『無天眼者』比喻中沒有原文，不是結合前面的，而是另外說明眾生看不見的原因。因為眾生沒有第一義天眼，所以看不見佛性。『在煩惱中』結合前面的『在地』，『仰觀虛空』省略而不結合，『不見自身有如來性』結合『不見跡』。第二句中，『言是故者』，是因為眾生看不見佛性，所以佛說『無我』。『無我』覆蓋『我』，名為密教。 第三點解釋中，先提問后解答。因為沒有天眼的人看不見真我，橫生計較，執著于『我』，所以必須說『無我』來破除它。『因煩惱下』是第四段，常與無常。其中，先說明眾生是無常的，『精勤已下』說明佛是常的。前面『因煩所造有為』，正是說明無常。『是故下』總結。因為由煩惱所造的有為法是無常的，所以不同於常法。常法不同於無常法，所以與無常法不同。下面說明常與無常，先是偈語，后是解釋。偈語中，前半部分說明佛安住在解脫山頂，這就是常的意義。後半部分看見凡夫，就是常與無常。一切有為法生滅的道理是一樣的，所以說是平等。凡夫居住的地方稱為地，凡夫沒有進入真理，所以名為曠野。佛于...
【English Translation】 English version In the verses, those who are diligent (do not indulge in carelessness) attain the state of immortality (Amrita-pada, Nirvana). Manifesting and gathering various actions while transforming sentient beings, there is actually no fault. Therefore, (Nirvana) is also named eternal bliss and immortality. Explaining from the perspective of people, first ask and then debate, the meaning in the text can be understood. '以是下結以前諸義 (yǐ shì xià jié yǐqián zhū yì)' (Therefore, the following concludes the previous meanings), hence suffering and happiness are different, and happiness and suffering are also different. From below, the third time to clarify the meaning of 'Self' (Atman) and 'Non-self' (Anatman). Why repeat the analysis? Earlier it was said that the Tathagata has 'Self' and 'Non-self', but the reason for not clearly explaining 'Non-self' is not given, so it is analyzed below. Among them, first say 'Different dharma is Self, different dharma is Non-self', generally highlighting it. Buddha-nature is 'Self', conditioned dharmas are 'Non-self'. The following explanation has three points: one is to explain that sentient beings cannot see the true Self; the second is '是故下 (shì gù xià)' (therefore, below), the Buddha speaks of 'Non-self' according to the wishes of sentient beings; the third is '所以下 (suǒyǐ xià)' (the reason below), explaining the reason. In the first point, first use a metaphor. People are likened to the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle). Being in afflictions is called 'on the ground', learning and seeking the Dharma in accordance with reason is called 'observing the empty sky', but only seeing the empty appearance and not seeing the Buddha-nature is called 'not seeing the trace'. Below, combine to reveal the Dharma. Sentient beings combine with people, '無天眼者 (wú tiānyǎn zhě)' (those without heavenly eyes) has no original text in the metaphor, it is not combined with the previous one, but separately explains the reason why sentient beings cannot see. Because sentient beings do not have the first meaning of heavenly eyes, they cannot see the Buddha-nature. '在煩惱中 (zài fánnǎo zhōng)' (being in afflictions) combines with the previous 'on the ground', '仰觀虛空 (yǎng guān xūkōng)' (looking up at the empty sky) is omitted and not combined, '不見自身有如來性 (bù jiàn zìshēn yǒu rúlái xìng)' (not seeing that oneself has the Tathagata-nature) combines with 'not seeing the trace'. In the second sentence, '言是故者 (yán shì gù zhě)' (speaking of therefore), it is because sentient beings cannot see the Buddha-nature, so the Buddha speaks of 'Non-self'. 'Non-self' covers 'Self', which is called esoteric teaching. In the third explanation, first ask and then answer. Because those without heavenly eyes cannot see the true Self, and give rise to calculations and attachments to 'Self', it is necessary to speak of 'Non-self' to break it. '因煩惱下 (yīn fánnǎo xià)' (because of afflictions below) is the fourth section, permanence and impermanence. Among them, first explain that sentient beings are impermanent, '精勤已下 (jīngqín yǐ xià)' (diligence below) explains that the Buddha is permanent. The previous '因煩所造有為 (yīn fán suǒ zào yǒu wéi)' (conditioned dharmas created by afflictions) precisely explains impermanence. '是故下 (shì gù xià)' (therefore, below) concludes. Because the conditioned dharmas created by afflictions are impermanent, they are different from permanent dharmas. Permanent dharmas are different from impermanent dharmas, so they are different from impermanent dharmas. Below, explain permanence and impermanence, first the verses, then the explanation. In the verses, the first half explains that the Buddha dwells on the summit of the mountain of liberation, which is the meaning of permanence. The second half sees ordinary people, which is permanence and impermanence. The principle of arising and ceasing of all conditioned dharmas is the same, so it is said to be equal. The place where ordinary people live is called the ground, ordinary people have not entered the truth, so it is called the wilderness. The Buddha...
此處常見凡夫。就后偈中初之三句明佛日住智慧臺殿除滅憂患。即是常義。亦見生憂名共無常。由見眾生心常憂念名見生憂。釋中有三。一略釋偈文。二問答廣辯。三難解者問答重顯。略中如來悉斷煩惱住智山者釋前偈中初之兩句及后偈中前之三句。斷無量惱住智慧者釋后偈中初三句也。言住山者釋前偈中初二句也。見生常在無量煩惱釋前偈中后之二句及后偈中末後一句。廣中先問。迦葉白佛所說不然牒以直非何以故下顯不然相。先自徴問。后其相顯難辭有二。一對后偈中初之三句以為徴問。難意如何。有憂喜人可須升彼智慧臺殿以防憂患。佛入涅槃無憂無喜。何須升彼智慧臺殿。二復當下對彼前偈及后偈中見眾生憂而為徴問。難意如何。住解脫者不見我人眾生等相。云何如來住解脫山而見眾生。下佛答之。先解前難。釋意如何。智慧臺殿正是涅槃。佛住是中故無憂喜。云何難言佛無憂喜不應升彼智慧臺殿。文中初明智慧臺殿即是涅槃。后明如來住之無憂。于中初明如來無憂。有憂愁下舉凡有憂顯佛無之。須彌山下釋其後難。釋意如何。明佛雖住解脫山頂隨化眾生所以見之。文中有三。一釋前偈中初之二句明佛自住解脫山頂。二地者下釋前偈中后之二句明見凡夫。三如來愍下釋后偈中末後一句明見有憂。前中初言須彌
【現代漢語翻譯】 現代漢語譯本 此處的常見凡夫，就後面的偈頌中最初的三句，闡明佛陀如太陽般安住于智慧的臺殿，從而消除憂患，這便是常的意義。也能見到產生憂愁，名為共同的無常。由於見到眾生心中常常憂念，所以名為見到產生憂愁。解釋中有三部分：一是簡略地解釋偈文，二是問答廣泛地辯論，三是對於難以理解的人，通過問答再次顯明。簡略解釋中，如來完全斷除煩惱，安住于智慧之山，這是解釋前面偈頌中最初的兩句以及後面偈頌中最初的三句。斷除無量的煩惱，安住于智慧，這是解釋後面偈頌中最初的三句。說到安住于山，這是解釋前面偈頌中最初的兩句。見到眾生常常處於無量的煩惱之中，這是解釋前面偈頌中後面的兩句以及後面偈頌中最後一句。廣泛辯論中，先是提問。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）稟告佛陀所說的不對，直接否定，為什麼呢？下面顯示不對的方面。先是自己提出疑問，然後顯示其不對之處，難辭有二：一是針對後面偈頌中最初的三句提出疑問，難點在於，有憂愁和喜悅的人才需要登上那智慧的臺殿，以防止憂患。佛陀進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）沒有憂愁也沒有喜悅，為什麼需要登上那智慧的臺殿？二是接下來針對前面偈頌以及後面偈頌中『見到眾生憂愁』提出疑問，難點在於，安住于解脫（Moksha，佛教術語，指從輪迴中解脫）的人，不見我、人、眾生等相，為什麼如來安住于解脫之山，卻能見到眾生？下面佛陀回答這些問題，先解釋前面的難題。解釋的意義在於，智慧的臺殿正是涅槃，佛陀安住于其中，所以沒有憂愁和喜悅。怎麼能說佛陀沒有憂愁和喜悅，不應該登上那智慧的臺殿呢？文中首先闡明智慧的臺殿就是涅槃，然後闡明如來安住于其中沒有憂愁。其中首先闡明如來沒有憂愁，『有憂愁』下面舉出凡夫有憂愁，來顯示佛陀沒有憂愁。『須彌山』下面解釋後面的難題。解釋的意義在於，闡明佛陀雖然安住于解脫之山頂，但隨著所教化的眾生，所以能見到他們。文中有三部分：一是解釋前面偈頌中最初的兩句，闡明佛陀自己安住于解脫之山頂。二是『地者』下面解釋前面偈頌中後面的兩句，闡明見到凡夫。三是『如來愍』下面解釋後面偈頌中最後一句，闡明見到有憂愁。前面部分，首先說到須彌（Sumeru，佛教術語，傳說中的山名）
【English Translation】 English version Here, common ordinary people, concerning the first three lines of the subsequent verses, clarify that the Buddha, like the sun, dwells in the wisdom palace, thereby eliminating worries and suffering, which is the meaning of permanence. One can also see the arising of sorrow, which is called shared impermanence. Because one sees that beings' minds are constantly filled with worries, it is called seeing the arising of sorrow. There are three parts to the explanation: first, a brief explanation of the verses; second, extensive debates through questions and answers; and third, for those who have difficulty understanding, repeated clarification through questions and answers. In the brief explanation, the Tathagata (Tathāgata, a title of the Buddha) completely cuts off afflictions and dwells on the mountain of wisdom, which is the explanation of the first two lines of the preceding verses and the first three lines of the subsequent verses. Cutting off immeasurable afflictions and dwelling in wisdom is the explanation of the first three lines of the subsequent verses. Speaking of dwelling on the mountain is the explanation of the first two lines of the preceding verses. Seeing beings constantly in immeasurable afflictions is the explanation of the last two lines of the preceding verses and the last line of the subsequent verses. In the extensive debate, the question is raised first. Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) reports that what the Buddha said is not correct, directly denying it. Why is that? The following shows the aspects of incorrectness. First, the question is raised by oneself, and then its incorrectness is shown. There are two difficulties in the argument: first, the question is raised regarding the first three lines of the subsequent verses. The difficulty lies in the fact that only those who have sorrow and joy need to ascend that wisdom palace to prevent worries and suffering. The Buddha, having entered Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), has neither sorrow nor joy. Why is it necessary to ascend that wisdom palace? Second, the question is raised regarding the preceding verses and the subsequent verses' 'seeing beings' sorrow.' The difficulty lies in the fact that those who dwell in liberation (Moksha, a Buddhist term referring to liberation from samsara) do not see the characteristics of self, others, beings, etc. Why does the Tathagata, dwelling on the mountain of liberation, see beings? The Buddha answers these questions below, first explaining the preceding difficulty. The meaning of the explanation is that the wisdom palace is precisely Nirvana. The Buddha dwells within it, so there is no sorrow or joy. How can it be said that the Buddha has no sorrow or joy and should not ascend that wisdom palace? The text first clarifies that the wisdom palace is Nirvana, and then clarifies that the Tathagata dwells within it without sorrow. Among them, it is first clarified that the Tathagata has no sorrow. 'Having sorrow' below gives the example of ordinary people having sorrow to show that the Buddha has no sorrow. 'Mount Sumeru' below explains the subsequent difficulty. The meaning of the explanation is to clarify that although the Buddha dwells on the summit of the mountain of liberation, he can see the beings he teaches. There are three parts to the text: first, the explanation of the first two lines of the preceding verses, clarifying that the Buddha himself dwells on the summit of the mountain of liberation. Second, 'the earth' below explains the last two lines of the preceding verses, clarifying the seeing of ordinary people. Third, 'the Tathagata pities' below explains the last line of the subsequent verses, clarifying the seeing of those who have sorrow. In the preceding part, it is first mentioned Sumeru (Sumeru, a Buddhist term, the name of a legendary mountain).
山者謂正解脫。解釋偈中山頂言也。勤精進者喻須彌山無有動轉。解釋偈中精勤勇者處於山頂。以無動轉故名為住。
第二段中句別有四。一解其地。謂有為行。平及曠野略而不論。二是諸凡下解釋凡夫。三其智惠下解釋見義。佛智惠者正覺凡夫在有為地造作諸行故名為見。四離有下釋于常義。離有常住名曰如來。是故如來常見凡夫。上來四句合為一段。解前偈中後半偈竟。第三段中具足應釋見眾生憂。直釋有憂。略不解見。若更解見。不異前故。如來愍生為毒所中正解有憂。是故下結。第三問答重顯之中迦葉先問。如來有憂不名等覺。下佛釋會。皆有因緣總以釋通。隨有已下別以釋通。隨有眾生應受化處於中示現釋成有憂。雖現已下釋成無憂。如迦陵下舉喻對顯。
上來明佛意業作用。下約日月星宿三喻明佛身口二業作用。于中初約日月二喻明佛身口化現之用。后約星喻明佛身口化滅之用。就月喻中文別有六。一明如來體無起盡示有生滅。二如此滿月餘見半下喻明如來體無虧盈示有增減。三如滿月一切現下喻明如來體無差別應物有眾。四如羅睺下喻明如來體無衰損示受侵惱。五如月六月一蝕下喻明如來體無修促示有長短。六如明月眾生樂見下喻明如來體無違順示有樂厭。就初段中先喻后合。第二段中先
【現代漢語翻譯】 現代漢語譯本：山是指正解脫。這是對偈頌中山頂一詞的解釋。『勤精進者』比喻須彌山一樣不可動搖。這是對偈頌中『精勤勇者處於山頂』的解釋。因為不可動搖，所以稱為『住』。
第二段中，每一句都有四個方面的含義。一是解釋其地，指的是有為之行。平地和曠野則略而不論。二是『諸凡下』解釋凡夫。三是『其智惠下』解釋見義。佛的智慧，即正覺。凡夫在有為之地造作諸行，因此稱為『見』。四是『離有下』解釋常義。離開有為而常住，名為如來。因此如來常見凡夫。以上四句合為一段，解釋前面偈頌的後半部分。
第三段中，應完整地解釋『見眾生憂』。這裡只解釋『有憂』，略去了『見』的解釋。如果再解釋『見』，就和前面的解釋沒有區別了。如來憐憫眾生，因為他們被毒所中，這正是解釋『有憂』。因此下面進行總結。第三次問答，再次顯明義理，迦葉先問：如來有憂，不能稱為等覺。下面佛陀解釋並會通，都因為有因緣，總的來說是爲了解釋通達。『隨有已下』分別解釋通達。隨著有眾生應該接受教化，在其中示現，成就『有憂』。『雖現已下』解釋成就『無憂』。『如迦陵下』舉例比喻，相對顯明。
上面說明佛意業的作用。下面用日月星宿三個比喻，說明佛身口二業的作用。其中，先用日月兩個比喻，說明佛身口化現的作用。後用星的比喻，說明佛身口化滅的作用。就月的比喻來說，每一段有六個方面。一是說明如來本體沒有起始和終結，只是示現有生有滅。二是『如此滿月餘見半下』，比喻說明如來本體沒有虧損和盈滿，只是示現有增加和減少。三是『如滿月一切現下』，比喻說明如來本體沒有差別，應物而有不同。四是『如羅睺下』，比喻說明如來本體沒有衰弱和損傷，只是示現受到侵擾。五是『如月六月一蝕下』，比喻說明如來本體沒有修長和短促，只是示現有長有短。六是『如明月眾生樂見下』，比喻說明如來本體沒有違背和順從，只是示現有喜歡和厭惡。就第一段來說，先比喻，后總結。第二段中，先...
【English Translation】 English version: 'Mountain' refers to right liberation. This explains the term 'mountain top' in the verse. 'Diligent and vigorous' is a metaphor for Mount Sumeru, which is immovable. This explains 'the diligent and brave one dwells on the mountain top' in the verse. Because it is immovable, it is called 'dwelling'.
In the second paragraph, each sentence has four aspects of meaning. First, it explains the ground, referring to conditioned actions (有為行). Plains and wildernesses are omitted. Second, 'the ordinary people below' explains ordinary beings (凡夫). Third, 'their wisdom below' explains the meaning of seeing (見義). The Buddha's wisdom is right enlightenment (正覺). Ordinary people create actions in the conditioned realm, so it is called 'seeing'. Fourth, 'leaving existence below' explains the meaning of permanence (常義). Leaving conditioned existence and abiding permanently is called Tathagata (如來). Therefore, the Tathagata often sees ordinary beings. The above four sentences together form a paragraph, explaining the second half of the previous verse.
In the third paragraph, one should fully explain 'seeing the suffering of sentient beings' (見眾生憂). Here, only 'having suffering' (有憂) is explained, omitting the explanation of 'seeing' (見). If 'seeing' is explained again, it will be no different from the previous explanation. The Tathagata pities sentient beings because they are poisoned, which is precisely the explanation of 'having suffering'. Therefore, a conclusion is drawn below. In the third question and answer, the meaning is revealed again. Kashyapa (迦葉) first asks: If the Tathagata has suffering, he cannot be called Samyak-sambuddha (等覺). Below, the Buddha explains and reconciles, all because there are causes and conditions, generally speaking, to explain understanding. 'Following existence below' separately explains understanding. As there are sentient beings who should receive teaching, showing within them, accomplishing 'having suffering'. 'Although appearing below' explains accomplishing 'having no suffering'. 'Like Kalaviṅka below' gives an example and metaphor, relatively clarifying.
The above explains the function of the Buddha's mental karma (意業). The following uses the three metaphors of the sun, moon, and stars to explain the function of the Buddha's body and speech karma (身口二業). Among them, the first two metaphors of the sun and moon are used to explain the manifestation of the Buddha's body and speech. The metaphor of the star is used later to explain the cessation of the Buddha's body and speech. Regarding the metaphor of the moon, each paragraph has six aspects. First, it explains that the Tathagata's essence has no beginning and end, but only shows birth and death. Second, 'like the full moon, the rest see half below' is a metaphor explaining that the Tathagata's essence has no deficiency or fullness, but only shows increase and decrease. Third, 'like the full moon, everything appears below' is a metaphor explaining that the Tathagata's essence has no difference, but differs according to objects. Fourth, 'like Rahu (羅睺) below' is a metaphor explaining that the Tathagata's essence has no weakness or damage, but only shows being disturbed. Fifth, 'like the moon being eclipsed once every six months below' is a metaphor explaining that the Tathagata's essence has no length or shortness, but only shows length and shortness. Sixth, 'like the bright moon, sentient beings like to see below' is a metaphor explaining that the Tathagata's essence has no opposition or compliance, but only shows liking and disliking. Regarding the first paragraph, first the metaphor, then the summary. In the second paragraph, first...
喻次合。如是眾生所見已下重辨前喻。如來身下重約顯法。第三段中先喻后合。第四段中文別有三。一正明如來體無衰損示受侵惱。先喻后合。二如二人下明化受惱害者無罪。于中先喻。次約顯法。如來如是于未來下結明化意。三如良醫勤教子下明化所為為制戒律故受侵惱。先喻后合。喻中有二。一當時善教。二滅后得益。閤中亦爾。先合現教。欲令比丘于佛滅下合後得益。后兩段中皆先立喻。后合可知。就日喻中文別有三。一喻佛身業。二如來所說方等已下喻佛口業。三而如來性實無下結。身中先舉三時之喻。后約顯法。口中有三。一明如來所說大乘于未來世傳法之人利益廣多猶如夏雨。二明如來所說小法令二乘人多生厭離猶如冬雨多致冷病。三明如來所說大乘微密教誨能令菩薩善芽開敷猶如春雨多有出生。結中偏就身業以結。身無長短。為世間故示有修促。實無長短。即是諸佛真法性身。下約星喻明佛化滅。喻事有三。一是晝星不現之喻。二陰闇日月不現之喻。三是彗星夜現之喻。于中初喻正答上問。后二舉之助以顯法。晝星一喻喻佛滅后二乘不見。先喻后合。二乘倒想如彼日光映障如來不能得見。陰闇彗喻佛滅后凡夫不見。陰闇之喻正明滅時凡夫不見。先喻后合。彗星之喻明辟支佛出現世時凡生滅想。聞辟支佛
【現代漢語翻譯】 現代漢語譯本 這是譬喻的再次結合。『如是眾生所見已下』是再次辨析之前的譬喻。『如來身下』是再次概括以彰顯佛法。第三段中先是譬喻，后是結合。第四段中，文義上又分為三部分。一是正面說明如來的法體沒有衰減損傷，只是示現受到侵擾惱害。先是譬喻，后是結合。二是『如二人下』說明受到惱害的人沒有罪過。其中先是譬喻，然後概括以彰顯佛法。『如來如是于未來下』總結說明示現受化的用意。三是『如良醫勤教子下』說明示現受化是爲了制定戒律的緣故而受到侵擾惱害。先是譬喻，后是結合。譬喻中有兩點。一是當時善於教導，二是滅度后得到利益。結合中也是如此。先結合現世的教導，『欲令比丘于佛滅下』結合滅度后得到的利益。後面兩段中都是先立譬喻，然後結合，這可以理解。就日（太陽）的譬喻來說，文義上又分為三部分。一是譬喻佛的身業。二是『如來所說方等已下』譬喻佛的口業。三是『而如來性實無下』是總結。身業中先舉出三個時期的譬喻，然後概括以彰顯佛法。口業中有三點。一是說明如來說的大乘佛法，在未來世傳法之人得到的利益廣大眾多，猶如夏天的雨水。二是說明如來說的小乘佛法，令二乘人多生厭離，猶如冬天的雨水多導致寒冷疾病。三是說明如來說的大乘佛法，微密教誨能夠令菩薩的善根萌芽開花，猶如春天的雨水多有生長。總結中偏重於身業來總結。身體沒有長短，爲了世間的緣故示現有長有短。實際上沒有長短，這就是諸佛的真法性身。『下約星喻明佛化滅』是用星星的譬喻來說明佛的教化滅度。譬喻的事情有三件。一是白天的星星不顯現的譬喻。二是陰暗日月不顯現的譬喻。三是彗星在夜晚顯現的譬喻。其中第一個譬喻是正面回答上面的問題。後面兩個舉出來是爲了幫助彰顯佛法。白天的星星的譬喻是譬喻佛滅度后二乘人不能見到。先是譬喻，后是結合。二乘人的顛倒妄想猶如日光遮蔽，使得他們不能得見如來。陰暗和彗星的譬喻是佛滅度后凡夫不能見到。陰暗的譬喻是正面說明滅度時凡夫不能見到。先是譬喻，后是結合。彗星的譬喻是說明辟支佛（Pratyekabuddha）出現於世時，凡夫產生滅度的想法。聽到辟支佛（Pratyekabuddha）
【English Translation】 English version This is a further combination of metaphors. '如是眾生所見已下 (Rúshì zhòngshēng suǒ jiàn yǐ xià)' is a re-analysis of the previous metaphor. '如來身下 (Rúlái shēn xià)' is a re-summarization to highlight the Dharma. In the third paragraph, there is first a metaphor, then a combination. In the fourth paragraph, the meaning is further divided into three parts. First, it directly explains that the Tathagata's (Rúlái) Dharma body does not diminish or suffer damage, but merely manifests as being disturbed and harmed. First is the metaphor, then the combination. Second, '如二人下 (Rú èr rén xià)' explains that those who are harmed are not guilty. Among them, first is the metaphor, then a summary to highlight the Dharma. '如來如是于未來下 (Rúlái rúshì yú wèilái xià)' concludes by explaining the intention of manifesting transformation. Third, '如良醫勤教子下 (Rú liángyī qín jiào zǐ xià)' explains that the manifestation of transformation is to establish precepts and regulations, and therefore suffers disturbance and harm. First is the metaphor, then the combination. There are two points in the metaphor. First, skillful teaching at the time; second, benefit after extinction. The combination is also the same. First, combine the teachings of the present world, '欲令比丘于佛滅下 (Yù lìng bǐqiū yú fó miè xià)' combines the benefits obtained after extinction. In the following two paragraphs, the metaphor is established first, and then combined, which can be understood. Regarding the metaphor of the sun, the meaning is further divided into three parts. First, it is a metaphor for the Buddha's (Fó) bodily karma. Second, '如來所說方等已下 (Rúlái suǒ shuō fāngděng yǐ xià)' is a metaphor for the Buddha's (Fó) verbal karma. Third, '而如來性實無下 (Ér rúlái xìng shí wú xià)' is the conclusion. In bodily karma, the metaphors of three periods are first given, and then summarized to highlight the Dharma. There are three points in verbal karma. First, it explains that the Mahayana (Dàchéng) Dharma spoken by the Tathagata (Rúlái) brings great and numerous benefits to those who transmit the Dharma in the future, like summer rain. Second, it explains that the Hinayana (Xiǎochéng) Dharma spoken by the Tathagata (Rúlái) causes many Arhats (Èrchéng rén) to become disgusted and alienated, like winter rain that often leads to cold and disease. Third, it explains that the subtle and secret teachings of the Mahayana (Dàchéng) Dharma spoken by the Tathagata (Rúlái) can cause the good roots of Bodhisattvas (Púsà) to sprout and blossom, like spring rain that often brings growth. The conclusion focuses on bodily karma to summarize. The body has no length, but for the sake of the world, it manifests as having length and shortness. In reality, there is no length, which is the true Dharma nature body of all Buddhas (Fó). '下約星喻明佛化滅 (Xià yuē xīng yù míng fó huà miè)' uses the metaphor of stars to explain the extinction of the Buddha's (Fó) teachings. There are three things in the metaphor. First, the metaphor of stars not appearing during the day. Second, the metaphor of the sun and moon not appearing in darkness. Third, the metaphor of comets appearing at night. Among them, the first metaphor directly answers the above question. The latter two are brought up to help highlight the Dharma. The metaphor of stars during the day is a metaphor for the Arhats (Èrchéng rén) not being able to see after the Buddha's (Fó) extinction. First is the metaphor, then the combination. The inverted delusions of the Arhats (Èrchéng rén) are like the sunlight obscuring, preventing them from seeing the Tathagata (Rúlái). The metaphors of darkness and comets are that ordinary people cannot see after the Buddha's (Fó) extinction. The metaphor of darkness directly explains that ordinary people cannot see at the time of extinction. First is the metaphor, then the combination. The metaphor of comets explains that when Pratyekabuddhas (Bìzhīfó) appear in the world, ordinary people have the idea of extinction. Hearing the Pratyekabuddhas (Bìzhīfó)
出無佛世故生滅想。于中先喻。次約顯法。而如來下明實不滅。上來教聖趣菩提行。自下第二明教凡夫趣菩提行。于中有二。一明法力得菩提義。二庵羅樹觀三寶下明其修力得菩提義。前中有三。一明法力令人發心。二如佛說不見義下法力起行。三如大船下法力得果。后中亦三。至時當辨。法力發心答上問中雲何未發心而名為菩薩。今明經力令人發心故為菩薩。于中有四。一明經力滅罪發心。二迦葉白如佛所說大涅槃光入毛孔下出其分齊除一闡提。三迦葉白雲何未發菩提心者作菩提因下就上初段明經令人發心之相。四如空中興大云下就前第二廣顯發心分齊之相除一闡提。就初段中先明經力令人滅罪。如日月光諸明最下明經力故令人發心。前中四句。一經力滅罪。二是大涅槃甚深已下嘆經深勝。三以是義下勸人修學。四是故此經名無量下重嘆經勝。前中初言譬如日中眾霧悉除喻經滅罪。后合可知。第二嘆經。文相可解。第三勸中應于如來生常心等勸人正知。是故應當多修是典勸人勤學。是人不久常得已下明其正知勤學之益。第四嘆中是故此經無量德成嘆其德廣。以修習者當得菩提。故為無量功德所成。亦名菩提不可盡者嘆其德常。以前三寶不斷滅故名不可盡。以不盡故名大涅槃以常顯大。有善光下以廣顯大。善光用廣。
身無邊者明其體廣。具此二廣名大涅槃。上來滅罪。第二令人發心之中先嘆經勝。初喻。后合。何以下釋。令人發心故得為勝。言入眾生諸毛孔者。凡夫眾生善根狹小。受法之器猶如毛孔。是故就名心毛孔。經亦入身中令其發心。是故下結。以能廣益名大涅槃。第二發心分齊之中迦葉先問。問中有二。一牒上後段經力發心對彼四依而為徴問。二又如佛下牒上初段經力滅罪對彼四依弟子為問。前中初言大涅槃光入生毛孔作菩提因是義不然牒以直非。何以下釋。先自徴責。后顯非意。犯四禁等光明入身作菩提因與凈持戒有何差別責下同上。此名四依為凈持戒修諸善者。犯罪聞經即能發心與彼何別。若無差別如來何故說四依義以問責別。若無差別。如來何故偏說四人為物依止。不說犯禁五逆等人為世依乎。第二難中若聞涅槃一經于耳則斷煩惱如來云何先說有人恒沙佛所發菩提心不解義者舉此徴前。如來前於四依章中宣說熙連乃至三恒佛所發心聞經不解。故今對之而為徴問。諸罪人等一聞涅槃能滅煩惱。何故前說恒沙佛所發菩提心聞經不解。若不解義云何能斷執前徴此。心不見理烏能斷結。下佛答之。但答初難。后難自遣。故不別解。答意如何。明今聞經能發心者即是義趣。上品之人聞經能解一分之義。是故經力能令其人除罪
發心。非極凡下一闡提等云何得知。唯是四依上品弟子。上說有人四恒佛所發菩提心方能解於一分之義。解義之人方能滅罪。今聞經者能滅重罪。明知是善解義之人非。是餘者故下說為大菩薩矣。文中有三。一簡定其人除一闡提。余聞能作菩提因緣。闡提有三。一下品闡提斷一切善。二中品闡提無出世善。三上品闡提。雖少求出邪謗未舍今皆除之。二法聲已下明由聞經得菩提果。由聞此經進入住分。是故必定當得菩提。住分即是習種已上。問曰。此人云何許聞定得菩提。如下第二功德中說不作聞相不作聲相不作字相不作句相乃至不取一切法相故得菩提。非取相聞堪能得之。三何以下釋。釋中有三。一明久供多佛善人得聞是經薄福不聞。問曰。供殖幾許諸佛得聞是經。釋言。聞經義通始終。今此所論是其解義能滅罪者。當應供養四恒諸佛方得聞矣。二所以下釋顯前句。所以薄福不得聽聞。此涅槃經是其大事。大德之人能聞大事。斯下不聞。是故薄福不能得聞。三何等下辨前大事。先問。次辨以是下結。自下第三就上初段明經令人發心之相。迦葉先問。云何未發作菩提因。下佛為辨。于中文別六句三對。一明人違經。言我不用發菩提心誹謗正法。二是人下明經益人。令于現在夢睹羅剎發菩提心。後生余道續復憶念。良以是
【現代漢語翻譯】 現代漢語譯本 發心。如果不是極凡之下的一闡提（Icchantika，斷善根者），又怎麼能得知發菩提心呢？只有四依（Srotapanna, Sakrdagamin, Anagamin, Arhat，須陀洹、斯陀含、阿那含、阿羅漢）中上品根器的弟子才能得知。前面說過，有人在四恒河沙數佛所發菩提心，才能理解這經義的一分。理解經義的人才能滅罪。現在聽聞此經的人能滅重罪，明顯可知是善於理解經義的人，而不是其他人，所以下文說他們是大菩薩。這段經文有三層含義。一是簡要確定聽眾，排除一闡提。其餘人聽聞此經，能作為發菩提心的因緣。一闡提有三種：下品一闡提斷絕一切善根；中品一闡提沒有出世間的善根；上品一闡提雖然稍微尋求出世，但邪見誹謗尚未捨棄，現在都排除在外。二是『法聲已下』，說明由於聽聞此經而得到菩提果。由於聽聞此經而進入住位（指菩薩階位）。因此必定能夠得到菩提。住位就是習種性以上。問：這個人怎麼能保證聽聞就能必定得到菩提呢？如下文第二功德中說，不作聽聞之相，不作聲音之相，不作文字之相，不作語句之相，乃至不執取一切法相，所以能得到菩提。如果執著于相，就不能得到菩提。三是『何以下釋』，解釋說明。解釋說明中有三點。一是說明長久供養眾多佛的善人才能聽聞此經，福薄的人不能聽聞。問：供養多少佛才能聽聞此經呢？解釋說：聽聞經義貫通始終。現在這裡所說的是理解經義能滅罪的人，應當供養四恒河沙數佛才能聽聞此經。二是『所以下釋』，顯明前一句的意思。因為福薄的人不能聽聞。這部《涅槃經》（Nirvana Sutra）是件大事。有大德的人才能聽聞大事。『斯下不聞』，因此福薄的人不能聽聞。三是『何等下辨前大事』，辨別前面所說的大事。先提問，然後辨別，以『是下結』作總結。從『自下第三』開始，就上面第一段說明此經令人發菩提心的相狀。迦葉（Kasyapa）先提問：『云何未發作菩提因』（如何未發菩提心而能作為菩提的因緣）。佛為他辨明。在經文中分別有六句，分為三對。一是說明有人違背經義，說『我不用發菩提心』，誹謗正法。二是『是人下』，說明經的利益在於使人受益。使人在現在夢中見到羅剎（Rakshasa，惡鬼），從而發菩提心。後世轉生到其他道，還能繼續憶念。實在是好啊。
【English Translation】 English version Initiation of the aspiration. How can those who are not Icchantikas (those who have severed their roots of goodness) below the extremely ordinary know about this? Only the disciples of the highest caliber among the Four Noble Ones (Srotapanna, Sakrdagamin, Anagamin, Arhat) can know. It was mentioned earlier that someone who has initiated the aspiration for Bodhi in the presence of Buddhas as numerous as the sands of four Ganges Rivers can understand a portion of the meaning of this scripture. Only those who understand the meaning can eradicate sins. Now, those who hear this scripture can eradicate grave sins, clearly indicating that they are those who are good at understanding the meaning, and not others. Therefore, it is said below that they are great Bodhisattvas. There are three aspects in this passage. First, it identifies the audience, excluding Icchantikas. Others who hear this scripture can create the causes and conditions for Bodhi. There are three types of Icchantikas: the inferior Icchantika who severs all roots of goodness; the intermediate Icchantika who has no supramundane goodness; and the superior Icchantika who, although seeking liberation to a small extent, has not abandoned heretical views and slander. All of these are now excluded. Second, from '法聲已下' (from the sound of the Dharma onwards), it explains that one obtains the fruit of Bodhi by hearing this scripture. By hearing this scripture, one enters the stage of abiding (referring to the stages of a Bodhisattva). Therefore, one will certainly attain Bodhi. The stage of abiding is above the stage of habitual nature. Question: How can it be guaranteed that this person will definitely attain Bodhi by hearing? As mentioned in the second merit below, one attains Bodhi by not creating the appearance of hearing, not creating the appearance of sound, not creating the appearance of words, not creating the appearance of sentences, and even not grasping the appearance of all dharmas. One cannot attain Bodhi by grasping appearances while hearing. Third, '何以下釋' (what follows is an explanation), which provides an explanation. There are three points in the explanation. First, it explains that virtuous people who have long made offerings to many Buddhas can hear this scripture, while those with meager blessings cannot. Question: How many Buddhas must one have made offerings to in order to hear this scripture? The explanation is that hearing the meaning of the scripture connects the beginning and the end. What is being discussed here is the person who understands the meaning and can eradicate sins, who must have made offerings to Buddhas as numerous as the sands of four Ganges Rivers in order to hear this scripture. Second, '所以下釋' (therefore, the following explains), which clarifies the meaning of the previous sentence. Because those with meager blessings cannot hear it. This Nirvana Sutra is a great matter. Those with great virtue can hear great matters. '斯下不聞' (therefore, they cannot hear), thus those with meager blessings cannot hear it. Third, '何等下辨前大事' (what follows distinguishes the great matter), which distinguishes the great matter mentioned earlier. First, a question is asked, then a distinction is made, and finally, '是下結' (the following concludes) is used to summarize. Starting from '自下第三' (from the third part onwards), it explains the appearance of this scripture causing people to initiate the aspiration for Bodhi, based on the first paragraph above. Kasyapa first asks: '云何未發作菩提因' (how can one who has not initiated the aspiration for Bodhi create the cause for Bodhi?). The Buddha explains it for him. There are six sentences in the scripture, divided into three pairs. First, it explains that some people violate the meaning of the scripture, saying 'I do not need to initiate the aspiration for Bodhi', slandering the correct Dharma. Second, '是人下' (this person onwards), it explains that the benefit of the scripture lies in benefiting people. It enables people to see Rakshasas (evil spirits) in their dreams in the present life, thereby initiating the aspiration for Bodhi. In future lives, when reborn in other realms, they can continue to remember. It is truly good.
中不信為過。是故夢睹羅剎怖之。下明經法為良醫中行犯為失。是故令其夢墮地獄。此是初對。三當知下明前被怖發心之人是大非小。善趣中極故言是大摩訶薩也。四以是義下結明經力益人之義。此第二對。五是名菩薩發心因下結明菩薩發心所由。六以是義下結嘆經法。是真非偽以能益人。故知是經真佛所說。此第三對。自下第四就上第二廣明發心分齊之相除一闡提。喻別有十。相從為八。第七第八共顯一義。第九第十共顯一義。余各為一。是故言八。八中前四正明令人發心之相除一闡提。后之四喻還成前四。就前四中初一明共一闡提人無受法心。是故此經不能令發。先喻后合。第二彰其善根難生。先喻后合。第三明其噁心難清。先喻后合。第四明其罪障難治。于中初明能益善人。后明不能利益闡提。前中先喻。喻文有二。一明能治。二不念下明無簡別一切普治。又復前段能治惡業。后治煩惱。前中藥樹喻涅槃經。名曰藥王藥中最勝喻此經勝。若和已下喻明能治。獨法不治。要與行心相應乃治。是以說言若和酪漿若蜜蘇等。此喻常樂我凈等觀。別觀名末。總觀稱丸。涂瘡喻戒。熏身喻定。涂目喻慧。聽聞名見。受行曰嗅。能除罪業故曰能滅一切諸病。就後段中初不作念一切生等喻無簡別。雖不生下喻明能滅一切煩惱。
【現代漢語翻譯】 現代漢語譯本 不信經典是最大的過錯。因此，夢中會見到羅剎（惡鬼）。下面說明經法是良醫，修行中犯錯就會迷失。所以，會讓他夢中墮入地獄。這是第一組對比。 第三，『當知下』說明先前被羅剎驚嚇而發心的人，是大菩薩而非小菩薩。因為在善道中達到了極致，所以說是大摩訶薩（偉大的菩薩）。 第四，『以是義下』總結說明經法的力量能夠利益人。這是第二組對比。 第五，『是名菩薩發心因下』總結說明菩薩發心的原因。 第六，『以是義下』讚歎經法。它是真實不虛的，因為它能夠利益人。因此可知這部經是真佛所說。這是第三組對比。 下面第四部分，在上文第二部分的基礎上，廣泛說明發心的層次和界限，除了斷善根的一闡提（斷絕善根的人）。比喻分為十種，相互關聯的有八種。第七和第八共同顯示一個意義，第九和第十共同顯示一個意義，其餘各自為一個意義。所以說有八種。八種中，前四種正是說明令人發心的狀態，除了斷善根的一闡提。後面的四種比喻，反過來成就前面的四種。在前四種中，第一種說明和一闡提人沒有接受佛法的心。因此，這部經不能讓他們發心。先用比喻，後作總結。 第二種，彰顯善根難以生起。先用比喻，後作總結。 第三種，說明噁心難以清除。先用比喻，後作總結。 第四種，說明罪障難以醫治。其中，先說明能夠利益善人，后說明不能利益一闡提。前面先用比喻。比喻文分為兩部分。一部分說明能夠醫治，另一部分『不念下』說明沒有分別，一切普遍醫治。而且，前一段能夠醫治惡業，后一段醫治煩惱。前一部分中，藥樹比喻《涅槃經》，名為藥王，在藥物中最殊勝，比喻這部經殊勝。『若和已下』比喻說明能夠醫治。單獨的佛法不能醫治，要與修行之心相應才能醫治。所以說『若和酪漿若蜜蘇等』。這比喻常樂我凈等觀。分別觀稱為末，總觀稱為丸。涂瘡比喻戒，熏身比喻定，涂目比喻慧。聽聞稱為見，接受奉行稱為嗅。能夠去除罪業，所以說能夠滅除一切諸病。在後一段中，最初『不作念一切生等』比喻沒有分別。『雖不生下』比喻說明能夠滅除一切煩惱。
【English Translation】 English version Disbelief in the scriptures is the greatest fault. Therefore, one may dream of Rakshasas (demons). The following explains that the scriptures are like good doctors, and making mistakes in practice leads to loss. Therefore, it causes one to dream of falling into hell. This is the first contrast. Third, 『當知下』 (dāng zhī xià) [Know that below] explains that those who are frightened by Rakshasas and develop the aspiration for enlightenment are great Bodhisattvas, not small ones. Because they have reached the extreme in the realms of goodness, they are called great Mahasattvas (great beings). Fourth, 『以是義下』 (yǐ shì yì xià) [With this meaning below] summarizes and explains that the power of the scriptures can benefit people. This is the second contrast. Fifth, 『是名菩薩發心因下』 (shì míng púsà fāxīn yīn xià) [This is called the cause of Bodhisattva's aspiration below] summarizes and explains the reasons for a Bodhisattva's aspiration. Sixth, 『以是義下』 (yǐ shì yì xià) [With this meaning below] praises the scriptures. They are true and not false because they can benefit people. Therefore, it is known that this scripture was spoken by the true Buddha. This is the third contrast. The fourth part below, based on the second part above, extensively explains the levels and boundaries of developing the aspiration for enlightenment, except for the Icchantikas (those who have severed their roots of goodness). The metaphors are divided into ten types, with eight being interrelated. The seventh and eighth together show one meaning, the ninth and tenth together show one meaning, and the rest each have one meaning. Therefore, it is said that there are eight types. Among the eight types, the first four precisely explain the state of causing people to develop the aspiration for enlightenment, except for the Icchantikas. The latter four metaphors, in turn, complete the former four. Among the former four, the first explains that there is no mind to receive the Dharma with the Icchantikas. Therefore, this scripture cannot cause them to develop the aspiration. First use a metaphor, then summarize. The second highlights the difficulty of generating good roots. First use a metaphor, then summarize. The third explains the difficulty of clearing away evil thoughts. First use a metaphor, then summarize. The fourth explains the difficulty of curing karmic obstacles. Among them, first explain that it can benefit good people, and then explain that it cannot benefit Icchantikas. The former first uses a metaphor. The metaphorical text is divided into two parts. One part explains that it can cure, and the other part 『不念下』 (bù niàn xià) [Without thought below] explains that there is no distinction, and everything is universally cured. Moreover, the first paragraph can cure evil karma, and the latter cures afflictions. In the first part, the medicine tree is a metaphor for the Nirvana Sutra, called the Medicine King, the most supreme among medicines, which is a metaphor for the superiority of this scripture. 『若和已下』 (ruò hé yǐ xià) [If mixed below] is a metaphor explaining that it can cure. The Dharma alone cannot cure; it must be in accordance with the mind of practice to cure. Therefore, it is said 『若和酪漿若蜜蘇等』 (ruò hé làojiāng ruò mì sū děng) [If mixed with yogurt, honey, ghee, etc.]. This is a metaphor for the contemplation of permanence, bliss, self, and purity. Separate contemplation is called the end, and total contemplation is called the pill. Applying ointment to a sore is a metaphor for precepts, fumigating the body is a metaphor for concentration, and applying it to the eyes is a metaphor for wisdom. Hearing is called seeing, and accepting and practicing is called smelling. It can remove karmic obstacles, so it is said that it can eliminate all diseases. In the latter paragraph, the initial 『不作念一切生等』 (bù zuò niàn yīqiè shēng děng) [Without thinking of all beings, etc.] is a metaphor for no distinction. 『雖不生下』 (suī bù shēng xià) [Although not born below] is a metaphor explaining that it can eliminate all afflictions.
下合顯法。先合初段。涅槃如是合前藥樹。能除一切眾生惡等合和酪漿。乃至除滅一切諸病。意惡名內。身口名外。此明滅惡。諸有未發菩提心下明能生善。喻中無文別以論之。何以故下合前藥王諸藥中勝。先合後帖。下合第二。若有修習及不修者合不作念一切眾生若取我根不取葉等。若聞敬信煩惱皆滅合能除滅一切病苦。下明不能利益闡提。先法后喻。自下四喻重成前四。從後向前次第成之。初之一喻成前第四明一闡提無受藥器故藥不治。先喻后合。其次一喻成前第三明一闡提噁心難破故不可清。先喻后合。其次二喻其顯一義成上第二明一闡提善根難生。于中先明餘人善根可以還生不同闡提。先喻后合。如佉陀下明一闡提善根叵生不同餘人。先喻后合。末後兩喻共顯一義成上第一明闡提人無受法心。先喻次合。后喻重顯。自下第二明其法力令人成行。于中初明滅罪之行。譬如蓮華為日照下明其對治滅煩惱行。前明滅罪。即是答上云何于眾而得無畏。今明菩薩懺悔滅罪。故於闡提大眾之中獨得無畏。文中有三。一明闡提可畏。二云何見下明菩薩無畏。三從作惡不即受下明一闡提不畏所以並教菩薩對治舍畏。初中迦葉先舉昔偈請佛解釋。如佛說偈總以標舉。不見善等正舉偈辭。初之兩句明可畏事。言不見者明無正行。言
唯見者明有邪解。惡可作者明有邪行。第三一句結成可畏。末後一句喻顯可畏。有何等義結請令答。下佛為釋。前之兩句一處釋之。先解初句。次解第二。文顯可知。以是故下雙就前二明其不能趣向善法。于中初先總明闡提無心趣善。何等已下別以顯之。先明善法。趣涅槃下舉善顯惡明無趣向。是處已下釋第三句。是處可畏謂謗正法出所畏事。誰應已下出其畏人何以下釋。何故餘人不生怖畏唯是智者。以謗法人無有善心及方便故。無有善心彰其無行。及方便者明其無解。險惡已下釋第四句。謂向生死有為諸行。第二菩薩無畏之中迦葉初問如佛所說總以標舉。云何見等正舉偈辭。初之兩句明無畏行。見所作者是自利行。自見已罪懺悔發露名見所作。云何得善是利他行。何處不怖正明無畏。如王夷道喻以顯之。是義何謂結請令答。下佛為解。第二一句回之寂后。自餘三句在前解釋。見所作者牒舉初句。發露下釋。但解所作略不解見。發露諸惡從生死際悉皆發露隨相懺悔。至無至處滅罪相懺。觀罪空寂究竟到于無所至處。是故名為至無至處。以是義下釋第三句。惡因既盡故無所畏。如王已下釋第四句。先舉其喻。后約顯法。複次已下釋第二句得善法義。于中初先廣就闡提明其不見一切所作。若菩薩下用已善根迴向攝取為得善
【現代漢語翻譯】 現代漢語譯本 唯有見解正確的人才能明白什麼是邪見。明知是惡卻去做，這就是邪行。第三句總結了這種行為的可怕之處。最後一句用比喻來顯示這種可怕。有什麼含義呢？請您解釋一下。下面佛陀將進行解釋。前面的兩句放在一起解釋。先解釋第一句，再解釋第二句，文意很明顯。因此，下面兩句就前兩句說明他們不能趨向善法。其中，先總說闡提（icchantika，斷善根者）沒有趨向善的心。『何等已下』分別加以闡明。先說明什麼是善法，『趣涅槃下』舉善顯惡，說明他們沒有趨向之心。『是處已下』解釋第三句。『是處可畏』是指誹謗正法，說出所畏懼的事情。『誰應已下』指出畏懼的人。『何以下釋』解釋為什麼其他人不感到恐懼，只有智者才感到恐懼。因為誹謗正法的人沒有善心和方便。『無有善心』彰顯他們沒有善行，『及方便者』說明他們沒有正見。『險惡已下』解釋第四句，是指趨向生死輪迴的有為諸行。 第二，菩薩無畏之中，迦葉（Kāśyapa）首先用佛所說的話總括地提出問題。『云何見等』是直接引用偈頌的辭句。最初的兩句說明無畏的修行。『見所作者』是自利的行為。自己見到罪過，懺悔並揭露，這叫做『見所作』。『云何得善』是利他的行為。『何處不怖』是正面說明無畏。『如王夷道』用比喻來顯示。『是義何謂』總結並請求解釋。下面佛陀將進行解釋。第二句放在寂滅之後解釋，其餘三句在前面解釋。『見所作者』是重複提出第一句。『發露下釋』進行解釋，但只解釋『所作』，略去『見』。揭露各種惡行，從生死輪迴的邊緣全部揭露，隨著罪相懺悔，直至到達無所至之處，滅除罪相的懺悔。觀察罪性空寂，最終到達無所至之處。因此稱為到達無所至之處。『以是義下』解釋第三句，惡的因已經斷盡，所以沒有所畏懼。『如王已下』解釋第四句，先舉出比喻，然後用佛法來顯明。『複次已下』解釋第二句得到善法的含義。其中，先廣泛地就闡提說明他們不能見到一切所作。『若菩薩下』用已有的善根迴向攝取，作為得到善法。
【English Translation】 English version Only those with correct views understand what wrong views are. To knowingly do evil is to engage in evil conduct. The third line summarizes the dreadfulness of this behavior. The last line uses a metaphor to illustrate this dreadfulness. What is the meaning of this? Please explain. The Buddha will explain below. The first two lines are explained together. First, explain the first line, then explain the second line; the meaning is clear. Therefore, the following two lines use the previous two to explain that they cannot turn towards good. Among them, first, generally state that icchantikas (those who have severed their roots of goodness) have no mind to turn towards good. 『What follows』 explains them separately. First, explain what good deeds are. 『Going to Nirvana』 uses good to reveal evil, explaining that they have no inclination. 『This place below』 explains the third line. 『This place is dreadful』 refers to slandering the Dharma, speaking of things to be feared. 『Who should』 points out the people who fear. 『What follows explains』 why others do not feel fear, only the wise feel fear. Because those who slander the Dharma have no good heart or means. 『Having no good heart』 highlights that they have no good deeds, 『and means』 explains that they have no right view. 『Dangerous and evil below』 explains the fourth line, referring to the conditioned actions of samsara. Secondly, in the Bodhisattva's fearlessness, Kāśyapa first summarizes the question with the words spoken by the Buddha. 『How to see, etc.』 is a direct quote from the verses. The first two lines explain the practice of fearlessness. 『Seeing what is done』 is a self-benefiting action. Seeing one's own faults, repenting and revealing them, is called 『seeing what is done.』 『How to obtain good』 is an altruistic action. 『Where not to fear』 is a direct explanation of fearlessness. 『Like King Yidao』 uses a metaphor to illustrate. 『What is the meaning of this』 summarizes and requests an explanation. The Buddha will explain below. The second line is explained after nirvana, and the remaining three lines are explained before. 『Seeing what is done』 is repeating the first line. 『Revealing below explains』 but only explains 『what is done,』 omitting 『seeing.』 Revealing all kinds of evil deeds, revealing them all from the edge of samsara, repenting according to the characteristics of the sins, until reaching the place where there is nowhere to reach, repenting to eliminate the characteristics of the sins. Observing the emptiness of the nature of sin, finally reaching the place where there is nowhere to reach. Therefore, it is called reaching the place where there is nowhere to reach. 『With this meaning below』 explains the third line, the cause of evil has been exhausted, so there is nothing to fear. 『Like the king below』 explains the fourth line, first giving a metaphor, and then using the Dharma to clarify. 『Again below』 explains the meaning of obtaining good deeds in the second line. Among them, first, broadly explain that icchantikas cannot see all that is done. 『If the Bodhisattva below』 uses the existing roots of goodness to dedicate and gather, as obtaining good deeds.
法。前中有三。一明闡提不能自見已之所作。先明不見。是一闡下明其不畏。以是義下彰無所得。二假使下明諸如來亦復不見闡提所作。謂不能作阿耨菩提。三又復下明一闡提不能見於如來所作。先問后辨。所謂不見如來所作總明不見。下別顯之。別中兩句。一不見佛口業所作。說生有性闡提不見。先辨后結。二不見佛身業所作。見應無常。不知真身常存不變。先辨后釋。下明菩薩迴向攝中初以已善施與闡提。何以下釋。自下第三辨明闡提不畏所以並教菩薩對治舍離。先舉偈文。作惡不即受如乳即成酪辨明闡提不畏所以。乳得醪暖交變成酪。作惡不爾。現在造作未來方受。不能即時交受苦果如乳成酪。猶灰覆火愚者輕蹈正明無畏。現報如灰。當苦如火。現報隔障說之為覆。愚人輕欺造惡臨逼名之為蹈。下釋有四。一明闡提詐說大乘誹謗小乘以為作惡。二如王使下教諸菩薩弘法舍離。三有一闡提作羅漢下明一闡提詐說小乘誹謗大乘以為作惡。四是故當知大乘已下嘆經殊勝令人習學對治前過。就初段中先明作惡。下明所作不即受果如乳成酪。灰覆愚蹈略而不論。前作惡中文別有三。一明闡提實不見小無慧目故。二如羅漢下實不學大。兩喻兩合。如阿羅漢不行生死喻一闡提不學大乘。無目下合。如阿羅漢勤修慈心喻一闡提勤
【現代漢語翻譯】 現代漢語譯本 法。前面有三種含義。第一是闡明一闡提（Icchantika，斷善根者）不能自己看到自己所做的事情。首先說明他們看不見。『是一闡』之後說明他們沒有畏懼之心。『以是義』之後彰顯他們一無所得。第二，『假使下』說明諸如來（Tathagata，如來）也同樣不能看見一闡提所做的事情，意思是他們不能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。第三，『又復下』說明一闡提不能看見如來所做的事情。先提問，后辨析。所謂『不見如來所作』，總的說明他們看不見。下面分別顯示。分別顯示中有兩句。第一，看不見佛口業所作。說生有性的闡提看不見。先辨析，后總結。第二，看不見佛身業所作。他們只看到應身是無常的，不知道真身是常存不變的。先辨析，后解釋。下面說明菩薩迴向攝受中，首先是以自己的善行施與闡提。『何以下釋』是下面的解釋。從『自下第三』開始，辨明闡提不畏懼的原因，並且教導菩薩用對治的方法舍離他們。先舉出偈文。『作惡不即受，如乳即成酪』，辨明闡提不畏懼的原因。牛奶經過發酵變暖就會變成酪。作惡卻不是這樣。現在造作惡業，未來才承受果報。不能像牛奶變成酪那樣立即承受苦果。『猶灰覆火，愚者輕蹈』，正是說明他們沒有畏懼之心。現在的報應就像灰，將來的苦果就像火。現在的報應有隔礙，所以說是灰覆蓋著。愚蠢的人輕視欺瞞，造作惡業臨近，叫做輕蹈。下面有四種解釋。第一，說明闡提虛假地說大乘，誹謗小乘，以此作為惡行。第二，『如王使下』教導諸位菩薩弘揚佛法，舍離他們。第三，『有一闡提作羅漢下』說明一闡提虛假地說小乘，誹謗大乘，以此作為惡行。第四，『是故當知大乘已下』讚歎此經殊勝，令人學習，用以對治前面的過失。就第一段中，先說明作惡。下面說明所作的惡業不會立即受報，就像牛奶立即變成酪一樣。『灰覆愚蹈』省略而不論。前面的『作惡』中，文義上又有三種含義。第一，說明闡提確實看不見小乘，因為他們沒有智慧的眼睛。第二，『如羅漢下』說明他們確實不學習大乘。用兩個比喻，然後合起來說明。如阿羅漢（Arhat，證得無學果的聖者）不行於生死，比喻一闡提不學習大乘。『無目下合』是合起來說明。如阿羅漢勤修慈心，比喻一闡提勤于
【English Translation】 English version Dharma. There are three aspects in the preceding part. First, it clarifies that an Icchantika (one who has severed their roots of goodness) cannot see their own actions. It begins by stating their inability to see. 'Isianta' then explains their lack of fear. 'Yi Shi Yi' then highlights their lack of attainment. Second, 'Jia Shi Xia' clarifies that all Tathagatas (Thus Come Ones) also cannot see the actions of an Icchantika, meaning they cannot achieve Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). Third, 'You Fu Xia' clarifies that an Icchantika cannot see the actions of the Tathagata. It begins with a question, then an analysis. The phrase 'Bu Jian Ru Lai Suo Zuo' (cannot see the actions of the Tathagata) generally explains their inability to see. The following section displays them separately, with two sentences. First, they cannot see the actions of the Buddha's verbal karma. It says that Icchantikas with an inherent nature do not see. It begins with analysis, then concludes. Second, they cannot see the actions of the Buddha's physical karma. They only see the manifested body as impermanent, not knowing that the true body is eternally unchanging. It begins with analysis, then explanation. The following explains that in the Bodhisattva's dedication and acceptance, they first bestow their own good deeds upon the Icchantika. 'He Yi Xia Shi' is the explanation below. Starting from 'Zi Xia Di San', it clarifies the reason for the Icchantika's lack of fear and teaches Bodhisattvas to abandon them using counteractive methods. It begins by quoting a verse. 'Zuo E Bu Ji Shou, Ru Ru Ji Cheng Lao' (Doing evil is not immediately received, like milk turning into cheese), clarifying the reason for the Icchantika's lack of fear. Milk ferments and warms to become cheese. Doing evil is not like this. One creates evil deeds now, and receives the consequences in the future. One cannot immediately receive the bitter fruit like milk turning into cheese. 'You Hui Fu Huo, Yu Zhe Qing Dao' (Like ashes covering fire, fools lightly tread), precisely illustrating their lack of fear. The present retribution is like ashes, and the future suffering is like fire. The present retribution has obstacles, so it is said to be covered by ashes. Foolish people despise and deceive, creating evil deeds that are imminent, called lightly treading. The following has four explanations. First, it explains that Icchantikas falsely speak of the Mahayana (Great Vehicle), slandering the Hinayana (Small Vehicle), using this as an evil act. Second, 'Ru Wang Shi Xia' teaches all Bodhisattvas to propagate the Dharma and abandon them. Third, 'You Yi Icchantika Zuo Luohan Xia' explains that Icchantikas falsely speak of the Hinayana, slandering the Mahayana, using this as an evil act. Fourth, 'Shi Gu Dang Zhi Da Cheng Yi Xia' praises the sutra's excellence, encouraging people to learn it to counteract the previous faults. In the first section, it first explains doing evil. The following explains that the evil deeds committed will not be immediately repaid, just as milk immediately turns into cheese. 'Hui Fu Yu Dao' is omitted and not discussed. In the preceding 'Zuo E' (doing evil), there are three meanings in the text. First, it explains that Icchantikas truly cannot see the Hinayana because they do not have the eyes of wisdom. Second, 'Ru Luohan Xia' explains that they truly do not learn the Mahayana. It uses two metaphors, then combines them to explain. Like an Arhat (one who has attained the state of no more learning) not walking in samsara (cycle of rebirth), it is a metaphor for an Icchantika not learning the Mahayana. 'Wu Mu Xia He' is combining them to explain. Like an Arhat diligently cultivating loving-kindness, it is a metaphor for an Icchantika diligently
舍大乘。一闡下合。三若人說下詐說大乘誹謗小乘。先明謗小。信受大下詐說大乘。初明說大。是人雖下明實不信。如是說下結以顯過。如是惡人不速受果如乳成酪釋第二句。自下第二教諸菩薩亡身弘法以治前過。初先立喻。王喻如來。使喻菩薩。能宣法化名善談論。善順物機名巧方便。受佛委付傳化末代是故名為奉命他國。傳佛真言亡身不改故云寧喪不匿王教。下合顯法。智者亦爾合前王使。善論巧便略而不合。于凡合前奉命他國。不惜已下合前寧喪不匿王教。自下第三明一闡提詐小謗大。先明作惡。就中初明詐小謗大。諸凡夫下明凡不識。謂真羅漢是大菩薩。是一闡下廣顯其過。初明身過。見他得下明其心過。作是言下明其口過。上明作惡。是人作下明不即受如乳成酪。如灰覆火愚者輕蹈。自下第四嘆經殊勝令人習學治舍前過。初先法說。是故當知大乘經典必定凈者是謗大乘名邪惡故當知大乘必定凈也。次喻后合。下明對治煩惱行中。初答處濁不污如花明人依法能離煩惱。后答云何處惱不染明法資人能治煩惱。前中三喻。一蓮華喻。二優缽羅喻。三清風喻。蓮華一喻正答上問。后二乘舉助以顯法。此三喻中初喻生善。先喻。次合。是故我下舉說證成。彼一闡提下彰其分齊除卻闡提。第二明其所生善法不為惑染。先
喻。次合。何以下釋。第三風喻明能滅惑。先喻。次合。后除闡提。如良醫下答上云何處惱不染。如醫療病不為病污。醫師療病若不除愈污其醫道。差則不污。經法如是。若不能治眾生煩惱污經勢力。除則不污。此明經法資人滅惑。文中初別。后總結嘆。別中經文有十複次。初八複次法為良醫。后二明其諸佛菩薩人為良醫。意為明法。法藉人通。故說人矣。法中四對。初二複次大小相對。舉小顯大。辨大過小。次二複次就其所生解行相對。前一生解。后一起行。次二複次理教相對。前一複次教能資理。后一複次理能資教。后二複次就所攝化難易相對。前一複次易化善人經能攝益。后一複次難化惡人經能強益。就初對中前一複次舉小顯大。先喻后合。喻中良醫喻小乘經。解八藥者正是八術。八中有藥名解八藥。喻小乘中備合藥法。滅一切病喻能治惑唯除必死彰其分齊。明不能治犯四禁等。閤中契經諸定如是合前良醫。能治一切合滅一切。而不能下合除必死。小乘力微不能廣治。故犯四禁五無間等望于小乘齊名必死。不同大乘唯說闡提為必死耳。下一複次明大過小。先喻后合。喻中良醫喻涅槃經。過八術者明大過小。能除病苦喻治煩惱。不治必死除卻闡提。合喻可知。第二對中初明生解。先喻后合。喻中良醫喻涅槃經。以
【現代漢語翻譯】 現代漢語譯本：比喻。其次是結合。為何以下解釋？第三個比喻用風來表明能夠滅除迷惑。先是比喻，然後是結合，最後是去除闡提（斷善根的人）。如同良醫，下面回答上面說的『什麼地方煩惱而不被污染』。如同醫生治療疾病，不被疾病所污染。醫生治病如果不能治好，就會玷污他的醫術。治好就不會被玷污。經法也是這樣。如果不能夠治療眾生的煩惱，就會玷污經書的力量。去除煩惱就不會被玷污。這表明經法依靠人來滅除迷惑。文中先是分別說明，然後總結讚歎。分別說明中，經文有十個『複次』（再一次）。最初八個『複次』說法是經法如同良醫。後面兩個說明諸佛菩薩這些人如同良醫。意思是闡明經法，經法憑藉人來通達，所以說了人。經法中有四對。最初兩個『複次』大小相對，舉小來顯示大，辨別大超過小。其次兩個『複次』就其所生起的理解和行為相對，前一個是生起理解，后一個是開始行動。其次兩個『複次』理和教相對，前一個『複次』教義能夠資助真理，后一個『複次』真理能夠資助教義。最後兩個『複次』就所攝受教化對象的難易程度相對，前一個『複次』容易教化的善人，經書能夠攝受利益，后一個『複次』難以教化的惡人，經書能夠強力利益。就最初一對中，前一個『複次』舉小來顯示大，先是比喻，然後是結合。比喻中，良醫比喻小乘經。解釋八種藥物，正是八種醫術。八種醫術中有藥物名稱，解釋八種藥物，比喻小乘中具備配合藥物的方法。滅除一切疾病，比喻能夠治療迷惑，唯獨不能治療必死之人，彰顯了它的界限。表明不能治療犯四種禁戒等的人。結合中，『契經』（佛經）和諸『定』（禪定）也是這樣，結合前面的良醫。能夠治療一切，結合滅除一切。而不能，下面結合不能除掉必死之人。小乘的力量微弱，不能廣泛地治療。所以犯四種禁戒、五無間罪等，相對於小乘來說，齊名于必死。不同於大乘只說闡提為必死之人。下一個『複次』說明大超過小。先是比喻，然後是結合。比喻中，良醫比喻《涅槃經》。超過八種醫術，表明大超過小。能夠去除病苦，比喻治療煩惱。不治療必死之人，除卻闡提。結合比喻就可以知道。第二對中，先說明生起理解。先是比喻，然後是結合。比喻中，良醫比喻《涅槃經》。以 English version: Parable. Next is combination. Why explain below? The third parable uses wind to illustrate the ability to extinguish delusion. First parable, then combination, and finally removal of icchantikas (those who have severed their roots of goodness). Like a good doctor, the following answers the above question of 'what place is afflicted without being contaminated'. Like a doctor treating illness, not being contaminated by the illness. If a doctor cannot cure the disease, it will taint his medical skills. If cured, it will not be tainted. The scriptures are also like this. If they cannot cure the afflictions of sentient beings, it will taint the power of the scriptures. Removing afflictions will not taint them. This shows that the scriptures rely on people to extinguish delusion. The text first explains separately, then summarizes and praises. In the separate explanations, the scripture has ten 'furthermore' (again). The first eight 'furthermore' state that the scriptures are like a good doctor. The last two explain that Buddhas and Bodhisattvas are like good doctors. The intention is to clarify the scriptures, and the scriptures are accessible through people, so people are mentioned. There are four pairs in the scriptures. The first two 'furthermore' are relative in size, using the small to show the large, distinguishing the large from exceeding the small. The next two 'furthermore' are relative to the understanding and actions that arise from them, the former being the arising of understanding, and the latter being the beginning of action. The next two 'furthermore' are relative to principle and teaching, the former 'furthermore' being that the teaching can assist the principle, and the latter 'furthermore' being that the principle can assist the teaching. The last two 'furthermore' are relative to the ease or difficulty of the objects being converted and transformed, the former 'furthermore' being that the scriptures can benefit easily converted good people, and the latter 'furthermore' being that the scriptures can strongly benefit difficult-to-convert evil people. In the first pair, the former 'furthermore' uses the small to show the large, first parable, then combination. In the parable, the good doctor is a metaphor for the Hinayana scriptures. Explaining the eight medicines is precisely the eight medical skills. Among the eight medical skills, there are drug names, explaining the eight medicines, which is a metaphor for the Hinayana possessing methods of compounding medicines. Extinguishing all diseases is a metaphor for being able to cure delusion, but not being able to cure those who are destined to die, highlighting its limitations. It shows that it cannot cure those who have violated the four precepts, etc. In combination, the 'sutras' (Buddhist scriptures) and the various 'samadhis' (meditative states) are also like this, combining with the previous good doctor. Being able to cure everything combines with extinguishing everything. And not being able to, the following combines with not being able to remove those who are destined to die. The power of the Hinayana is weak and cannot be widely treated. Therefore, those who have violated the four precepts, committed the five heinous crimes, etc., are, relative to the Hinayana, on par with those who are destined to die. Unlike the Mahayana, which only says that icchantikas are destined to die. The next 'furthermore' explains that the large exceeds the small. First parable, then combination. In the parable, the good doctor is a metaphor for the Nirvana Sutra. Exceeding the eight medical skills shows that the large exceeds the small. Being able to remove the suffering of illness is a metaphor for curing afflictions. Not curing those who are destined to die, removing icchantikas. Combining the parable, it can be known. In the second pair, first explain the arising of understanding. First parable, then combination. In the parable, the good doctor is a metaphor for the Nirvana Sutra. With
【English Translation】 English version: Parable. Next is combination. Why explain below? The third parable uses wind to illustrate the ability to extinguish delusion. First parable, then combination, and finally removal of icchantikas (those who have severed their roots of goodness). Like a good doctor, the following answers the above question of 'what place is afflicted without being contaminated'. Like a doctor treating illness, not being contaminated by the illness. If a doctor cannot cure the disease, it will taint his medical skills. If cured, it will not be tainted. The scriptures are also like this. If they cannot cure the afflictions of sentient beings, it will taint the power of the scriptures. Removing afflictions will not taint them. This shows that the scriptures rely on people to extinguish delusion. The text first explains separately, then summarizes and praises. In the separate explanations, the scripture has ten 'furthermore' (again). The first eight 'furthermore' state that the scriptures are like a good doctor. The last two explain that Buddhas and Bodhisattvas are like good doctors. The intention is to clarify the scriptures, and the scriptures are accessible through people, so people are mentioned. There are four pairs in the scriptures. The first two 'furthermore' are relative in size, using the small to show the large, distinguishing the large from exceeding the small. The next two 'furthermore' are relative to the understanding and actions that arise from them, the former being the arising of understanding, and the latter being the beginning of action. The next two 'furthermore' are relative to principle and teaching, the former 'furthermore' being that the teaching can assist the principle, and the latter 'furthermore' being that the principle can assist the teaching. The last two 'furthermore' are relative to the ease or difficulty of the objects being converted and transformed, the former 'furthermore' being that the scriptures can benefit easily converted good people, and the latter 'furthermore' being that the scriptures can strongly benefit difficult-to-convert evil people. In the first pair, the former 'furthermore' uses the small to show the large, first parable, then combination. In the parable, the good doctor is a metaphor for the Hinayana scriptures. Explaining the eight medicines is precisely the eight medical skills. Among the eight medical skills, there are drug names, explaining the eight medicines, which is a metaphor for the Hinayana possessing methods of compounding medicines. Extinguishing all diseases is a metaphor for being able to cure delusion, but not being able to cure those who are destined to die, highlighting its limitations. It shows that it cannot cure those who have violated the four precepts, etc. In combination, the 'sutras' (Buddhist scriptures) and the various 'samadhis' (meditative states) are also like this, combining with the previous good doctor. Being able to cure everything combines with extinguishing everything. And not being able to, the following combines with not being able to remove those who are destined to die. The power of the Hinayana is weak and cannot be widely treated. Therefore, those who have violated the four precepts, committed the five heinous crimes, etc., are, relative to the Hinayana, on par with those who are destined to die. Unlike the Mahayana, which only says that icchantikas are destined to die. The next 'furthermore' explains that the large exceeds the small. First parable, then combination. In the parable, the good doctor is a metaphor for the Nirvana Sutra. Exceeding the eight medical skills shows that the large exceeds the small. Being able to remove the suffering of illness is a metaphor for curing afflictions. Not curing those who are destined to die, removing icchantikas. Combining the parable, it can be known. In the second pair, first explain the arising of understanding. First parable, then combination. In the parable, the good doctor is a metaphor for the Nirvana Sutra. With
藥治盲令見日等喻能生解。唯不能下彰其分齊。合文可知。下一複次明能起行。初先正辨。迦葉白下問答重顯。前中初喻。次合顯法。后簡闡提。喻中良醫喻涅槃經。善解八術喻備治法。下顯治能。先治煩惱。女人產下明治惡業。治煩惱中句別有二。一明經能治。二貧愚下明經強治。前中為治一切病苦出其所治。與種種等彰其能治。與種種方授其教法。吐下諸藥授以行法。行能遣障名吐下藥。涂身起戒。熏藥生定。灌鼻已下明起智慧。受法灌鼻。別觀名散。總觀稱丸。下強治中凡夫眾生無福稱貧。無慧曰愚。聞經不受名不欲服。經能親益名賢愍念。令于夢中觀見地獄名將還舍。地獄是其罪人歸處故名舍宅。怖令信受名強與服。法力遣障名所患除。明治業中三罪之人能生出世菩提心子故說為女。起菩提心名為產時。三罪嬰纏說為兒衣。不能除遣故云未出。授以法藥名與令服。三罪除遣名為已出。除障行立名令嬰兒安樂無患。閤中涅槃亦復如是合醫解術。所至之處合醫治病與種種方吐下藥等。若至舍宅合貧愚人不欲服之。將還舍宅強與令服除無量惱合以藥力所患得除。犯四禁下合女產時兒衣未出與服即出。未發心下合令嬰兒安樂無患。除一闡提彰其分齊就下問答重顯之中先問。次答。后除闡提。迦葉發問執小徴大。犯四禁
【現代漢語翻譯】 現代漢語譯本 用藥物醫治盲人，使他們能夠看見太陽，這比喻能夠產生理解。只是不能夠完全彰顯其分際。結合上下文可知。下面一段『複次』說明能夠發起行動。開始先正確辨析。迦葉（佛陀弟子名）的提問和佛陀的回答再次顯明這個道理。前面部分是比喻，中間部分是結合比喻來顯明佛法，後面部分是簡要說明一闡提（斷絕一切善根的人）。 比喻中，良醫比喻《涅槃經》（佛教經典名），善於運用八種醫術比喻具備治療方法。下面顯明治療的能力。首先治療煩惱。『女人產下』比喻明瞭惡業。治療煩惱的部分，句子可以分為兩部分。一部分說明佛經能夠治療，另一部分從『貧愚』開始，說明佛經強力治療。前面一部分，爲了治療一切病苦，指出佛經所能治療的，『與種種』等字眼彰顯其治療能力，『與種種方』是傳授教法，『吐下諸藥』是傳授修行方法。修行的能力能夠去除障礙，所以稱為『吐下藥』。『涂身』是生起戒律，『熏藥』是產生禪定，『灌鼻』以下是說明生起智慧。接受佛法就像灌鼻。分別觀照稱為『散』，總體觀照稱為『丸』。 下面，在強力治療的部分，凡夫眾生沒有福報稱為『貧』，沒有智慧稱為『愚』。聽聞佛經卻不接受稱為『不欲服』。佛經能夠親自帶來利益，所以稱為『賢愍念』。讓他在夢中看見地獄，比喻將他帶回本來的地方。地獄是罪人應該去的地方，所以稱為『舍宅』。用恐怖來使他相信接受，稱為『強與服』。佛法的力量能夠去除障礙，稱為『所患除』。明瞭惡業的部分，身犯三種罪業的人能夠生起出世的菩提心（覺悟之心），所以說成是『女』。生起菩提心稱為『產時』。三種罪業像嬰兒的纏繞之物，所以說是『兒衣』。不能夠去除這些罪業，所以說『未出』。傳授佛法藥物，稱為『與令服』。三種罪業被去除，稱為『已出』。去除障礙，確立修行，稱為『令嬰兒安樂無患』。 結合比喻來說，《涅槃經》（佛教經典名）也像這樣，比喻醫生精通醫術。所到達的地方，比喻醫生治療疾病，給予各種藥方，使用吐藥、瀉藥等。如果到了家宅，比喻貧窮愚昧的人不肯服藥。將他帶回家宅，強迫他服藥，去除無量的煩惱，比喻用藥物的力量使病患痊癒。觸犯四種禁戒，比喻女人生孩子時，胎衣沒有出來，給予藥物就出來了。沒有發起菩提心，比喻讓嬰兒安樂無患。去除一闡提（斷絕一切善根的人），彰顯其分際，就下面的問答再次顯明這個道理。先提問，后回答，最後去除一闡提（斷絕一切善根的人）。迦葉（佛陀弟子名）發問，從小處著手來探求大的道理。觸犯四種禁戒
【English Translation】 English version The analogy of using medicine to cure the blind, enabling them to see the sun, illustrates the ability to generate understanding. However, it cannot fully reveal its distinctions. This can be understood by combining the text. The following 'moreover' explains the ability to initiate action. Initially, correct discernment is established. Kāśyapa's (name of a Buddha's disciple) question and the Buddha's answer re-emphasize this principle. The initial part is a metaphor, the middle part combines the metaphor to illuminate the Dharma (Buddhist teachings), and the latter part briefly explains Icchantika (one who has severed all roots of goodness). In the metaphor, a skilled doctor symbolizes the Nirvana Sutra (name of a Buddhist scripture), being adept in the eight medical arts symbolizes possessing treatment methods. The following reveals the ability to heal. First, heal afflictions. 'A woman giving birth' symbolizes understanding evil karma. In the part about healing afflictions, the sentences can be divided into two parts. One part explains that the sutra can heal, and the other part, starting from 'poor and foolish,' explains that the sutra forcefully heals. In the former part, to heal all suffering, it points out what the sutra can heal, the words 'giving various' etc. highlight its healing ability, 'giving various prescriptions' is imparting teachings, and 'vomiting and purging medicines' is imparting methods of practice. The ability of practice can remove obstacles, so it is called 'vomiting and purging medicines'. 'Applying ointment' is generating precepts, 'fumigating medicine' is producing samadhi (meditative concentration), and 'nasal irrigation' onwards explains generating wisdom. Receiving the Dharma is like nasal irrigation. Separate contemplation is called 'scattering', and overall contemplation is called 'pill'. Below, in the part about forceful healing, ordinary beings without blessings are called 'poor', and without wisdom are called 'foolish'. Hearing the sutra but not accepting it is called 'unwilling to take'. The sutra can personally bring benefits, so it is called 'compassionate thought'. Letting him see hell in a dream is like taking him back to his original place. Hell is where sinners should go, so it is called 'dwelling'. Using terror to make him believe and accept is called 'forcefully giving to take'. The power of the Dharma can remove obstacles, so it is called 'suffering removed'. In the part about understanding evil karma, a person who commits three kinds of sins can generate the Bodhi mind (mind of enlightenment) that transcends the world, so it is said to be a 'woman'. Generating the Bodhi mind is called 'time of birth'. The three sins are like the swaddling clothes of a baby, so they are called 'infant's clothing'. Not being able to remove these sins is called 'not yet out'. Imparting the Dharma medicine is called 'giving to take'. The three sins being removed is called 'already out'. Removing obstacles and establishing practice is called 'making the infant happy and without worry'. Combining the metaphor, the Nirvana Sutra (name of a Buddhist scripture) is also like this, symbolizing a doctor who is proficient in medical skills. The place reached symbolizes a doctor treating illnesses, giving various prescriptions, using emetics, purgatives, etc. If arriving at a home, it symbolizes a poor and foolish person unwilling to take medicine. Taking him back home, forcing him to take medicine, removing immeasurable afflictions, symbolizes using the power of medicine to heal the patient. Violating the four prohibitions symbolizes a woman giving birth, the afterbirth not coming out, giving medicine and it comes out. Not generating the Bodhi mind symbolizes making the infant happy and without worry. Removing Icchantika (one who has severed all roots of goodness) highlights its distinctions, and the following question and answer re-emphasize this principle. First ask, then answer, and finally remove Icchantika (one who has severed all roots of goodness). Kāśyapa (name of a Buddha's disciple) asks, starting from the small to explore the great principle. Violating the four prohibitions
等於小乘中名為極惡名斷多羅。云何能與作菩提因。下佛答之。答意如何。犯四禁等其罪雖重。經之威力能使其人夢墮地獄生悔發心。是故能與作菩提因。文中有二。一明現益。二犯四禁下明其當益。現中有五。一明經力益人之相能使其人夢墮地獄。二因見生悔。三悟已生信。信知此經有大果報益人之力。是其經法功用之果名大果報。非余果也。四如彼已下明心成已領荷法恩寄喻顯之。菩提之心從障始出。如彼嬰兒隨修增長名漸長大。知法神驗故云常念是醫最良。信此經中具明治法名善方藥。自念本昔在障未出名本在胎。發心之人說之為母。經法被人名與母藥。人得法故出離苦患名身安穩。以人安故菩提之心堅固不壞。故云以是我命得全。五奇哉下明心成已領荷本昔修行者恩。起行酬報借喻顯之。念本行者在重惡中而能發求出離之心。是故嘆言奇哉我母。勤發大心名受大苦。多時漸習名滿十月懷抱我胎。生心之後謹意防護令其離過安住善法故言生后推干去濕除去不凈。聽法資助說之以為乳哺長養。堅守大心不令小乘異見沮壞名護我身。以是義故理須酬報。依心起行令彼行者離苦永安義云報恩。色養侍等顯報恩相。子于父母和色瞻養名為色養。菩提之心順益行人義云色養。常隨行人說為侍衛。起行利人名隨供養。上來五
【現代漢語翻譯】 現代漢語譯本 等於小乘中名為極惡名斷多羅（小乘中一種極惡的名稱）。如何能作為菩提之因呢？下面是佛陀的回答。回答的含義是什麼呢？即使是犯了四重禁戒等罪行極其深重之人，憑藉此經的威力，也能使其在夢中墮入地獄，從而產生悔恨之心併發起菩提心。因此，此經能夠作為菩提之因。文中包含兩層含義：一是說明現世的利益，二是『犯四禁下』說明其未來的利益。現世的利益包含五個方面：一是說明經書的力量能夠利益眾生，使其在夢中墮入地獄。二是因見到地獄景象而產生悔恨之心。三是領悟之後產生信心，相信此經具有巨大的果報，能夠利益眾生。這是經書法力功用的結果，稱為大果報，而非其他的果報。四是『如彼已下』說明菩提心已經成就，領受並承擔了佛法的恩惠，用比喻來顯明。菩提之心從障礙中開始生髮，就像嬰兒一樣，隨著修行的增長而逐漸長大。因為知道佛法的神奇效驗，所以說『常念是醫最良』。相信此經中具備了治療煩惱的方法，稱為『善方藥』。自己回憶起過去還在障礙中沒有解脫的時候，稱為『本在胎』。發起菩提心的人被比喻為母親。經法被人接受，稱為『與母藥』。人因為得到佛法而脫離痛苦，稱為『身安穩』。因為人身安穩，所以菩提之心堅固不壞，因此說『以是我命得全』。五是『奇哉下』說明菩提心已經成就，領受並承擔了過去修行者的恩惠，發起行動來報答，用比喻來顯明。憶念過去修行者身處重重惡業之中，卻能發起尋求出離之心，因此讚歎說『奇哉我母』。勤奮地發起大菩提心，稱為『受大苦』。長時間逐漸地熏習，稱為『滿十月懷抱我胎』。生起菩提心之後，謹慎地加以防護，使其遠離過失，安住在善法之中，所以說『生后推干去濕除去不凈』。聽聞佛法來資助菩提心的成長，被比喻為用乳汁哺育使其成長。堅守大菩提心，不讓小乘的異見來破壞，稱為『護我身』。因為這個緣故，理應報答恩情。依靠菩提心發起行動，使那些修行者脫離痛苦，永遠安樂，這就是報恩的含義。用和顏悅色地侍奉等行為來顯明報恩的相狀。子女對父母和顏悅色地瞻仰侍奉，稱為『色養』。菩提之心順應並利益修行者，也稱為『色養』。常常跟隨在修行者身邊，稱為侍衛。發起行動來利益他人，稱為『隨供養』。以上五點
【English Translation】 English version It is equivalent to what is called 'extremely evil name destroyer' (an extremely evil name in Hinayana) in Hinayana. How can it be the cause of Bodhi? The Buddha answers below. What is the meaning of the answer? Even if someone has committed the four major prohibitions and their sins are extremely serious, the power of the Sutra can cause them to fall into hell in a dream, thereby generating remorse and initiating the Bodhi mind. Therefore, this Sutra can be the cause of Bodhi. There are two meanings in the text: one is to explain the benefits in this life, and the second is to explain its future benefits starting from 'committing the four prohibitions'. The benefits in this life include five aspects: one is to explain that the power of the Sutra can benefit sentient beings, causing them to fall into hell in a dream. The second is to generate remorse from seeing the hellish scenes. The third is to generate faith after understanding, believing that this Sutra has great rewards and can benefit sentient beings. This is the result of the Sutra's power and function, called 'great reward', not other rewards. The fourth is 'as below' explains that the Bodhi mind has been achieved, receiving and undertaking the grace of the Dharma, using metaphors to illustrate. The Bodhi mind begins to arise from obstacles, just like a baby, gradually growing with the increase of practice. Because knowing the magical efficacy of the Dharma, it is said 'always remember that the doctor is the best'. Believing that this Sutra has methods to cure afflictions, it is called 'good prescription'. Recalling that in the past, one was still in obstacles and had not been liberated, it is called 'being in the womb'. The person who initiates the Bodhi mind is compared to a mother. The Sutra is accepted by people, called 'giving the mother medicine'. People are freed from suffering because they obtain the Dharma, called 'body is stable'. Because the body is stable, the Bodhi mind is firm and indestructible, therefore it is said 'my life is completely preserved'. The fifth is 'wonderful below' explains that the Bodhi mind has been achieved, receiving and undertaking the grace of past practitioners, initiating actions to repay, using metaphors to illustrate. Remembering that past practitioners were in heavy evil karma, but were able to initiate the mind to seek liberation, therefore praising 'wonderful my mother'. Diligently initiating the great Bodhi mind is called 'receiving great suffering'. Gradually practicing for a long time is called 'pregnant with my fetus for ten months'. After the Bodhi mind arises, carefully protect it, keeping it away from faults and dwelling in good Dharma, so it is said 'after birth, push away the dry and remove the wet, remove impurities'. Listening to the Dharma to assist the growth of the Bodhi mind is compared to nurturing it with milk. Firmly guarding the great Bodhi mind, not allowing the Hinayana's heterodox views to destroy it, is called 'protecting my body'. For this reason, one should repay the kindness. Relying on the Bodhi mind to initiate actions, so that those practitioners can be free from suffering and forever happy, this is the meaning of repaying kindness. Using gentle and respectful service to show the appearance of repaying kindness. Children respectfully looking after their parents with gentle expressions is called 'color nourishment'. The Bodhi mind conforming to and benefiting practitioners is also called 'color nourishment'. Always following the practitioners is called 'attending'. Initiating actions to benefit others is called 'following offerings'. The above five points
句合為現益。當益可知。如此得益唯是善人故除闡提。第三對中前一複次明教資理如咒咒藥。后一複次明理資教如藥涂鼓。前中先喻。良醫喻此大涅槃經。醫子喻佛。佛德從於經法出生故名醫子。於此經中辨義淵邃名知深奧。具明治法名知除毒無上咒術。若惡毒等出其所治。蛇喻四重。龍喻五逆。蝮喻謗法。下明能治。教法如咒。教顯治法名咒藥良。用法資人名涂革屣。得法之心能滅諸罪名觸毒蟲毒為之消。準合是中文少不足。若具應言以咒藥力身得安樂。唯除一毒彰其分齊。下次合之。涅槃如是合前良醫。良醫之子略而不合。所知深奧乃至除毒無上咒術亦略不合。若有眾生犯四重等合惡毒蛇若龍若蝮。悉能消滅合以咒術咒藥令良觸諸毒蟲毒為之消。如藥下帖。未發心下合前所少身得安樂。唯除一下合除一龍。理資教中初先正辨。如闇已下嘆經殊勝。前中先喻。有人喻經。以雜毒藥用涂大鼓喻理資教。以佛菩薩親所證理資成教法名雜毒藥用涂大鼓。對眾宣唱若眾人中系之發聲。雖無心下彰其治能。唯除一人彰其分齊。下合顯法。涅槃如是合如有人毒藥涂鼓。在在處處諸行眾中合衆人中擊之發聲。為有行者宣說是經。是以說言諸行眾中。有聞聲下合聞皆死。然向喻中直明無心欲聞皆死。有心欲聞及不欲聞皆悉不論。今此
【現代漢語翻譯】 現代漢語譯本 句合為現益。當益可知。如此得益唯是善人故除闡提（斷善根者）。第三對中前一複次明教資理如咒咒藥。后一複次明理資教如藥涂鼓。前中先喻。良醫喻此大涅槃經。醫子喻佛（Buddha）。佛德從於經法出生故名醫子。於此經中辨義淵邃名知深奧。具明治法名知除毒無上咒術。若惡毒等出其所治。蛇喻四重（四種根本罪行）。龍喻五逆（殺父、殺母、殺阿羅漢、破僧、出佛身血）。蝮喻謗法（誹謗佛法）。下明能治。教法如咒。教顯治法名咒藥良。用法資人名涂革屣。得法之心能滅諸罪名觸毒蟲毒為之消。準合是中文少不足。若具應言以咒藥力身得安樂。唯除一毒彰其分齊。下次合之。涅槃如是合前良醫。良醫之子略而不合。所知深奧乃至除毒無上咒術亦略而不合。若有眾生犯四重等合惡毒蛇若龍若蝮。悉能消滅合以咒術咒藥令良觸諸毒蟲毒為之消。如藥下帖。未發心下合前所少身得安樂。唯除一下合除一龍。理資教中初先正辨。如闇已下嘆經殊勝。前中先喻。有人喻經。以雜毒藥用涂大鼓喻理資教。以佛菩薩親所證理資成教法名雜毒藥用涂大鼓。對眾宣唱若眾人中系之發聲。雖無心下彰其治能。唯除一人彰其分齊。下合顯法。涅槃如是合如有人毒藥涂鼓。在在處處諸行眾中合衆人中擊之發聲。為有行者宣說是經。是以說言諸行眾中。有聞聲下合聞皆死。然向喻中直明無心欲聞皆死。有心欲聞及不欲聞皆悉不論。今此
【English Translation】 English version The combination of sentences leads to immediate benefits. The benefits are knowable. Such benefits are only obtained by virtuous people, thus excluding icchantikas (those who have severed their roots of goodness). In the third comparison, the first part further explains how the teaching supports the principle, like a mantra and its medicinal effect. The second part further explains how the principle supports the teaching, like medicine applied to a drum. In the first part, there is a metaphor. A good doctor is likened to this Great Nirvana Sutra. The doctor's son is likened to the Buddha (Buddha). The Buddha's virtue arises from the Sutra and Dharma, hence the name 'doctor's son.' The profound meaning elucidated in this Sutra is called 'knowing the deep mysteries.' The complete and clear teaching method is called 'knowing how to remove poison with the supreme mantra.' If evil poisons are present, they are treated accordingly. Snakes are likened to the four parajikas (four root offenses). Dragons are likened to the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha). Vipers are likened to slandering the Dharma (defaming the Buddha's teachings). The following explains the ability to cure. The teaching is like a mantra. The teaching reveals the method of healing, which is called 'mantra medicine.' Using the method to benefit people is like applying it to leather sandals. The mind that attains the Dharma can extinguish all sins, like touching poisonous insects and having their venom disappear. The combination is somewhat incomplete in the Chinese text. If complete, it should say that one's body attains peace and happiness through the power of the mantra medicine. Only one poison is excluded, highlighting its limitation. The following combines them. Nirvana is like the aforementioned good doctor. The doctor's son is omitted. The knowledge of deep mysteries and the supreme mantra for removing poison are also omitted. If there are beings who commit the four parajikas, they are like the evil poisonous snakes, dragons, or vipers. All can be eliminated, combining the mantra and medicinal power to allow the good touch to eliminate the venom of poisonous insects. Like applying medicine below. The lack of initial aspiration combines with the aforementioned attainment of peace and happiness. The exclusion of one combines with the exclusion of one dragon. In the principle supporting the teaching, the initial part correctly distinguishes. The following, starting with 'like darkness,' praises the Sutra's excellence. In the first part, there is a metaphor. A person is likened to the Sutra. Applying a mixture of poisonous medicine to a large drum is likened to the principle supporting the teaching. Using the principle personally realized by Buddhas and Bodhisattvas to support the teaching is called 'applying a mixture of poisonous medicine to a large drum.' Announcing it to the assembly is like striking the drum in a crowd. Although unintentional, it demonstrates its curative power. Only one person is excluded, highlighting its limitation. The following combines and reveals the Dharma. Nirvana is like someone applying poisonous medicine to a drum. Everywhere, in all assemblies of practices, it is like striking the drum in a crowd. For those practitioners who proclaim this Sutra. Therefore, it is said, 'in the assemblies of practices.' Those who hear the sound combine with 'all who hear die.' However, the previous metaphor directly stated that those who unintentionally hear die. Those who intentionally hear and those who do not wish to hear are not discussed. Now this
閤中具以論之。初言有聞貪等皆滅明初地上上品之人聞經滅惑。如彼眾中有心欲聞聞之皆死。其中雖有無心已下明種性上中品之人聞經滅惑。如彼眾中無心欲聞聞之皆死。彼種性上雖不覺知涅槃經力能滅煩惱。法力薰資冥使滅惑。犯四禁下明種性前下品之人聞經滅惑。如彼眾中不欲聞者聞之亦死。此下品人得益同前。言亦為作菩提因緣漸斷煩惱。除不橫下合除一人不橫死者。上來正明理法資教。下嘆經勝。文有三喻。前二明能利益善人。后一彰其不益闡提。就前二中日喻明其起因之益。先喻后合。兩喻彰其得果之益。先喻次合。如法華下指余顯此。下明不能益闡提中先喻后合。第四對中前一複次明其有信易化善人經能攝益。后一複次明其無信難化惡人經能強益。前複次中初明經法能益善人。如聾人下明其不能利益闡提。前中先喻。次約顯法。當知是人真菩薩下辯定其人。喻中如醫喻涅槃經。聞他人子舉其所益。名佛如來以為他人。佛所化眾名他人子。以法對人義說為聞。非人所持須益所以。三罪嬰纏名非人持。尋以藥下喻經能益。于中三句。一明教益。二卿若遲下明其理益。三若彼下雙明理教二種利益。就初句中尋以妙藥對治行法。並遣使者是其教法。從理髮教傳其對治行法授人義云遣使。攝化之儀具彰在詮義稱敕使
【現代漢語翻譯】 現代漢語譯本： 總合以上內容進行討論。首先，『有聞貪等皆滅』，說明初地（初地菩薩）上品根性的人聽聞佛經后，能夠滅除煩惱迷惑。就像那群聽眾中，有心想聽的人聽了之後都死了（指斷滅煩惱）。 其中『雖有無心已下』，說明種性（根性）中上品和中品的人聽聞佛經后，能夠滅除煩惱迷惑。就像那群聽眾中，無心想聽的人聽了之後也死了（指斷滅煩惱）。雖然這些種性中上品的人可能沒有覺察到《涅槃經》的力量，但佛經的力量暗中熏習資助，使他們滅除煩惱。 『犯四禁下』，說明種性前下品的人聽聞佛經后，能夠滅除煩惱迷惑。就像那群聽眾中，不想聽的人聽了之後也死了（指斷滅煩惱）。這些下品根性的人獲得的利益與前面相同，也為他們種下菩提（覺悟）的因緣，逐漸斷除煩惱。 『除不橫下』，總結排除一人非橫死的情況。以上是正面闡明理法資助教化的作用。 下面讚歎佛經的殊勝之處，用了三個比喻。前兩個比喻說明佛經能夠利益善人，后一個比喻彰顯佛經不能利益闡提（斷善根的人）。在前兩個比喻中，太陽的比喻說明佛經能夠引發善行的益處，先比喻后總結。兩個比喻彰顯佛經能夠獲得善果的益處，先比喻后總結。 『如法華下』，指其他經典來顯明此經的殊勝。 下面說明佛經不能利益闡提，先比喻后總結。第四個對比中，前一個『複次』說明有信心容易教化的人，佛經能夠攝受利益。后一個『複次』說明沒有信心難以教化的人，佛經能夠勉強利益。前一個『複次』中，首先說明佛經能夠利益善人。『如聾人下』，說明佛經不能利益闡提。前面先用比喻，然後結合經文顯明佛法。 『當知是人真菩薩下』，辨別確定這些人。 比喻中，醫生比喻《涅槃經》。聽到別人孩子的事情，舉例說明佛經所能帶來的利益。稱佛為如來，是相對於『他人』而言。佛所教化的眾生，稱為『他人子』。以佛法對待眾生的意義來說，就是『聞』。不是人所能持有的，需要佛經的利益。 被三種罪業纏繞，稱為『非人持』。『尋以藥下』，比喻佛經能夠帶來利益。其中有三句話，一句說明教法上的利益，二句『卿若遲下』說明道理上的利益，三句『若彼下』同時說明道理和教法兩種利益。在第一句中，『尋以妙藥對治行法』，以及派遣使者，是教法上的利益。從道理出發教化，傳授對治行法給他人，派遣使者的意義就在於此。攝受教化的儀軌，都彰顯在詮釋意義上，稱為敕使（奉佛敕命的使者）。
【English Translation】 English version: Let's discuss these points comprehensively. Firstly, 'having heard, greed and other afflictions are extinguished' indicates that individuals of superior capacity on the initial ground (first Bhumi Bodhisattva) can eradicate afflictions and delusions upon hearing the Sutra. It's like in that assembly, those who sincerely desired to listen died (referring to the cessation of afflictions). Among them, 'although there are those without intention to listen,' indicates that individuals of upper and middle capacity can eradicate afflictions and delusions upon hearing the Sutra. It's like in that assembly, those who had no intention to listen also died (referring to the cessation of afflictions). Although these individuals of upper capacity may not be aware of the power of the Nirvana Sutra, the power of the Dharma subtly influences and aids them in eradicating afflictions. 'Transgressing the four prohibitions' indicates that individuals of lower capacity can eradicate afflictions and delusions upon hearing the Sutra. It's like in that assembly, those who did not want to listen also died (referring to the cessation of afflictions). The benefits gained by these individuals of lower capacity are the same as before, and it also plants the seeds of Bodhi (enlightenment) for them, gradually cutting off afflictions. 'Except for those who do not die an untimely death' summarizes and excludes the case of one person who does not die an untimely death. The above is a positive explanation of the function of principle and Dharma in supporting teaching. Below, the Sutra's excellence is praised, using three metaphors. The first two metaphors illustrate that the Sutra can benefit virtuous people, and the last metaphor highlights that the Sutra cannot benefit Icchantikas (those who have severed their roots of goodness). In the first two metaphors, the metaphor of the sun illustrates the benefit of the Sutra in initiating virtuous actions, with the metaphor preceding the summary. The two metaphors highlight the benefit of the Sutra in attaining virtuous results, with the metaphor preceding the summary. 'Like the Lotus Sutra below' refers to other scriptures to highlight the excellence of this Sutra. Below, it is explained that the Sutra cannot benefit Icchantikas, with the metaphor preceding the summary. In the fourth comparison, the first 'furthermore' explains that the Sutra can embrace and benefit those who are easy to teach due to their faith. The second 'furthermore' explains that the Sutra can forcibly benefit those who are difficult to teach due to their lack of faith. In the first 'furthermore,' it is first explained that the Sutra can benefit virtuous people. 'Like a deaf person below' explains that the Sutra cannot benefit Icchantikas. The metaphor is used first, and then the Dharma is clarified in relation to the Sutra. 'Know that these people are true Bodhisattvas below' distinguishes and confirms these people. In the metaphor, the doctor is a metaphor for the Nirvana Sutra. Hearing about other people's children exemplifies the benefits that the Sutra can bring. Calling the Buddha Tathagata is in relation to 'others.' The beings taught by the Buddha are called 'other people's children.' In terms of the meaning of treating beings with the Dharma, it is 'hearing.' What cannot be held by humans requires the benefit of the Sutra. Being entangled by the three kinds of sins is called 'held by non-humans.' 'Seeking medicine below' is a metaphor for the Sutra being able to bring benefits. Among them, there are three sentences: one sentence explains the benefits in terms of teaching, the second sentence 'if you are late below' explains the benefits in terms of principle, and the third sentence 'if they below' explains both the benefits of principle and teaching. In the first sentence, 'seeking wonderful medicine to counteract the practice,' and dispatching messengers, are the benefits in terms of teaching. Teaching from the perspective of principle, transmitting the practice of counteracting to others, the meaning of dispatching messengers lies in this. The rituals of embracing and teaching are all manifested in the interpretation of meaning, called an imperial envoy (an envoy who receives the Buddha's decree).
。起教專為傳法授人。故言卿持此藥與彼。彼人聞法罪障消除。故言若遇諸惡鬼神以藥力故悉當遠去。第二句中卿若遲晚教益不速吾自往者理顯物心。有機必攝故言終不令彼枉死。第三句中若彼見使牒上初句。及吾威德牒第二句。苦除得樂彰其利益。次合顯法。涅槃如是合上良醫。若比丘等合他人子。有能受持如是經典乃至為作菩提因緣超合見使及吾威德苦除身樂。若犯四禁乃至毒持卻合向前非人所持。法從喻稱故說四重及五逆罪以為邪鬼。聞是經典諸惡皆滅合以妙藥並遣一使乃至終不使彼枉死。如是醫下舉喻以帖。下辨人中句別有四。一明前比丘乃至外道為經益者真是菩薩。二何以下釋。先徴后解。以得聞經及能念知如來常故。聞經即是向前見使。念常即是向前見醫。三暫得聞下舉始況終。暫得聞經尚得如是念如來常何況書等。四除闡提下彰其分齊。除一闡提余皆菩薩。善趣已前通名闡提。下明不能益一闡提中先喻次合。何以下釋。下一複次明無信人經能強益。于中初益有道機者。知必死下簡去闡提。前中先喻。良醫喻經。一切醫方無不通達喻此經中具明治法。兼復廣知無量咒術喻經威力。力用廣多故曰無量。是醫見下明其治能。文有三對。一始化不信。於此經中顯物機病義稱為見。所化眾生自在如王。說彼眾生過
有重罪定墮地獄。故言王今有必死病。下明不信。不信之情反經稱答。過往之罪冥伏在身現不可睹。故言不見我腹內事云何而言有必死病。二重勸不用。以法對機義稱醫答。聞經不受名不見信。勸修治法是故說言應服下藥。障除乃覺故言下後王自驗之。彼聞不用名不肯服。三強化乃受。爾時良醫重舉此經。以咒力者喻經威力。令王糞門遍生瘡者令彼未來惡報相現。未來苦報是彼罪人後分之果。是故說為糞門瘡皰。夢中睹見故名為生。餓鬼畜生種種苦難夢中皆現名為兼下蟲血雜出。睹之生畏名王見已生大怖懼。贊彼已下荷恩讚歎。下合顯法。涅槃如是合前良醫乃至廣知無量咒術。于諸眾生有欲無慾悉能令彼煩惱崩者合醫見王乃至㿃下蟲血雜出。此中唯化無慾眾生。有欲前化今乘舉之。是諸眾生乃至夢下合見生怖生乃至敬醫猶如父母。先合後帖。下簡闡提。先喻后合。上來廣明經法為醫。下二複次以人為醫。經由人傳是以論之。前一複次通說諸佛菩薩為醫。后一偏說佛為良醫。化凡之醫義通上下。故前通說諸佛菩薩以為良醫。教聖之醫局唯在上。故後偏說如來為醫。前中先喻。良醫喻于諸佛菩薩。善知八種喻備化德。悉能療等明其化能。唯不能下簡去闡提。下合可知。后中先喻。次合顯法。后簡闡提。喻中如醫喻佛如來。
善知八等喻自知法。善知八術喻知小乘後過八術喻知大乘。下明教他。先教小乘。如是漸下喻教大乘。閤中如來合前良醫。應正遍知合知八術乃至博達過於八術。下合教他。初明教小。先教其子諸比丘等謂聲聞人。方便除惱教其離障修學凈等教其攝治。修學凈身不堅固想教無常觀。謂水陸下教其苦空無我等觀。先牒前喻。下約顯法。水喻身苦如水上泡。陸喻身苦如芭蕉樹。山澗喻于煩惱無我如澗空虛。下明教大。如來如是教弟子等牒前生后。合上漸漸教八事已。然後已下正明教大。為其子下合次教余最上妙術。上來廣辨良醫之相。是大乘下結嘆顯勝。前所辨中有人有法。以法為主故偏嘆之。于中初先當法正嘆。當知已下約喻顯勝。第三法力得果之中義別有二。一明如來外化行果。二如蛇下辯明如來自利行果。前明外化。即是答上生死大海中雲何作船師。今明如來得涅槃船周旋往返濟度眾生。故能于彼生死海中得作船師。文中有二。一明涅槃以之為船佛為船師正答上問。二如人在海欲度已下乘說涅槃為之為風。彼涅槃中有證有教。證能濟度故說為船。教能擊發故說為風。前中有二。一明如來得涅槃船能渡眾生。二如有船下明其化益本末次第。前中先喻。船喻涅槃。從此至彼喻從生死到大菩提。從彼至此喻從菩提還至生死
【現代漢語翻譯】 現代漢語譯本 善於瞭解八種譬喻，從而瞭解自知之法（Svadharma）。善於瞭解八種法術的譬喻，從而瞭解小乘的過失，超過八種法術的譬喻，從而瞭解大乘。下面說明教導他人。先教導小乘，像這樣逐漸向下，譬喻教導大乘。總合起來，如來（Tathagata）相當於前面的良醫。應正遍知（Samyaksambuddha）相當於瞭解八種法術，乃至博學通達超過八種法術。下面總合教導他人。開始說明教導小乘，先教導他的兒子，諸比丘等，指聲聞人。用方便法門去除煩惱，教導他們遠離障礙，修學清凈等，教導他們攝受和治理。修學清凈，觀想身體不堅固，教導無常觀。指水陸等，教導他們苦、空、無我等觀。先重複前面的譬喻。下面依據譬喻來顯明佛法。水譬喻身體的痛苦，如水上的泡沫。陸地譬喻身體的痛苦，如芭蕉樹。山澗譬喻煩惱，無我如山澗空虛。下面說明教導大乘。如來這樣教導弟子等，承接前面的內容，引出後面的內容。總合上面逐漸教導八件事之後。然後以下正式說明教導大乘。為他的兒子以下，總合其次教導其餘最上妙術。上面廣泛辨析良醫的相狀。是大乘以下，總結讚歎，顯示殊勝。前面所辨析的內容中，有人有法。以法為主，所以偏重讚歎它。其中首先應當讚歎法。應當知道以下，依據譬喻來顯示殊勝。第三，法力得到結果之中，意義上區別為二。一是說明如來對外教化所行的結果。二是如蛇以下，辨明如來自利所行的結果。前面說明對外教化，就是回答上面生死大海中如何作為船師。現在說明如來得到涅槃之船，周旋往返，救濟度化眾生。所以能夠在那個生死海中作為船師。文中有二。一是說明如來得到涅槃之船，能夠渡過眾生。二是如有人在海中想要渡過以下，承載著說涅槃作為風。那個涅槃中有證悟，有教導。證悟能夠救濟度化，所以說為船。教導能夠擊發推動，所以說為風。前面中有二。一是說明如來得到涅槃之船，能夠渡過眾生。二是如有船以下，說明其教化利益的本末次第。前面中先用譬喻。船譬喻涅槃。從此至彼，譬喻從生死到達大菩提。從彼至此，譬喻從菩提返回到生死。
【English Translation】 English version Skillfully understanding the eight metaphors, thereby understanding the Dharma of self-knowledge (Svadharma). Skillfully understanding the metaphors of the eight arts, thereby understanding the faults of the Hinayana, surpassing the metaphors of the eight arts, thereby understanding the Mahayana. Below explains teaching others. First teach the Hinayana, like this gradually downwards, a metaphor for teaching the Mahayana. Altogether, the Tathagata corresponds to the good physician mentioned earlier. Samyaksambuddha corresponds to understanding the eight arts, and even being erudite and surpassing the eight arts. Below combines teaching others. First explain teaching the Hinayana, first teaching his sons, the Bhikkhus, etc., referring to the Sravakas. Using skillful means to remove afflictions, teaching them to stay away from obstacles, cultivate purity, etc., teaching them to gather and govern. Cultivating purity, contemplating the impermanence of the body, teaching the contemplation of impermanence. Referring to water and land, teaching them the contemplation of suffering, emptiness, and non-self, etc. First repeat the previous metaphor. Below, based on the metaphor, reveal the Dharma. Water is a metaphor for the suffering of the body, like a bubble on the water. Land is a metaphor for the suffering of the body, like a banana tree. Mountain streams are a metaphor for afflictions, non-self is like the emptiness of a mountain stream. Below explains teaching the Mahayana. The Tathagata teaches his disciples in this way, connecting the previous content and introducing the following content. Combining the above, gradually teaching the eight matters. Then, below, formally explains teaching the Mahayana. For his sons below, combining the second teaching of the remaining supreme arts. Above, extensively analyzing the characteristics of a good physician. The Mahayana below, concludes with praise, showing superiority. In the content analyzed earlier, there are people and Dharma. Taking the Dharma as the main focus, therefore emphasizing praise for it. Among them, first, the Dharma should be praised. It should be known below, based on the metaphor, to show superiority. Third, in the result of the power of the Dharma, there are two distinctions in meaning. One is to explain the results of the Tathagata's external teachings. The second is like a snake below, distinguishing the results of the Tathagata's self-benefiting practices. The previous explanation of external teachings is to answer the above question of how to be a boatman in the sea of birth and death. Now it explains that the Tathagata has obtained the boat of Nirvana, traveling back and forth, saving and delivering sentient beings. Therefore, he can be a boatman in that sea of birth and death. There are two points in the text. One is to explain that the Tathagata has obtained the boat of Nirvana and can cross over sentient beings. The second is like someone in the sea wanting to cross over below, carrying the saying that Nirvana is the wind. In that Nirvana, there is realization and teaching. Realization can save and deliver, so it is said to be a boat. Teaching can strike and promote, so it is said to be the wind. There are two points in the previous one. One is to explain that the Tathagata has obtained the boat of Nirvana and can cross over sentient beings. The second is like a boat below, explaining the order of the root and branch of its teaching benefits. In the previous one, first use a metaphor. The boat is a metaphor for Nirvana. From here to there, it is a metaphor for going from birth and death to the Great Bodhi. From there to here, it is a metaphor for returning from Bodhi to birth and death.
。次合顯法。如來如是合乘船人。乘大涅槃正合前船。周旋往返合此至彼合彼至此。在在已下辨明化益。以是下結。化次第中先喻后合。就說涅槃以為風中。文別有二。第一正說涅槃為風。二如人不遇風王已下明涅槃風思求乃得不求不得。前中先喻。如人在海乘船欲度喻須風人。若得順下明得風益。若不得下明不得損。下合顯法。先合須人。若得值下合得風益。若不值下合不得損。后中先喻。如人不遇久住大海喻不值損。作是思下喻求法心。如是念下喻得法益。作是言下喻慶善辭。下合顯法。先合初句不遇之損。未遇如是大涅槃下合求風心。是諸眾生如是求下合得風益。方知真下合慶喜辭。先生奇想。次嘆善哉。後生凈信。下明自德。即是答上云何舍死如蛇脫皮。今明如來隨化示滅其實不死故如蛇矣。文中有二。一明如來如蛇脫皮其實不死正答上問。二如金師下乘明如來得實起用體常不變。前中四句。第一如來立喻反問。二迦葉正答。第三如來舉法反問。四迦葉正答。文顯可知。后中先喻金師喻佛。得好真金喻得真實緣起法身。作種種器喻起化身。次合顯法。如來亦爾合前金師。於二十五下合作諸器。初先正合。為化已下辨真化意。是故下結。雖復示現常住不變合好真金。自下第二明其修力得菩提義。于中有三。一起
【現代漢語翻譯】 現代漢語譯本 次合顯法。如來如此比喻乘船的人。乘坐大涅槃（Maha Nirvana，偉大的寂滅）正如同之前的船隻。周旋往返比喻從此岸到彼岸，從彼岸到此岸。在在以下辨明教化的利益。以下作總結。教化次第中先用比喻後作結合。就說涅槃如同風。文別分為二。第一部分是正說涅槃為風。第二部分是『如人不遇風王』以下，說明涅槃之風需要思求才能得到，不求就得不到。前一部分先用比喻。如同人在海上乘船想要渡過，比喻需要風的人。如果得到順風，以下說明得到風的利益。如果得不到，以下說明得不到的損害。以下結合顯現佛法。先結合需要風的人。『若得值』以下結合得到風的利益。『若不值』以下結合得不到的損害。后一部分先用比喻。如同人不遇到風，長久住在海中，比喻不遇到損害。『作是思』以下比喻求法之心。『如是念』以下比喻得到佛法的利益。『作是言』以下比喻慶賀讚歎之辭。以下結合顯現佛法。先結合初句不遇的損害。『未遇如是大涅槃』以下結合求風之心。『是諸眾生如是求』以下結合得到風的利益。『方知真』以下結合慶賀歡喜之辭。先生出奇想。其次讚歎『善哉』。最後生起清凈的信心。以下說明自身的功德。就是回答上面所說的『云何舍死如蛇脫皮』（如何捨棄死亡如同蛇脫皮）。現在說明如來隨順教化示現滅度，其實並沒有真正死去，所以像蛇脫皮一樣。文中有二部分。第一部分說明如來如同蛇脫皮，其實並沒有死去，正面回答上面的問題。第二部分是『如金師』以下，比喻說明如來得到真實，起用，本體常住不變。前一部分有四句。第一句如來立下比喻反問。第二句迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）正面回答。第三句如來舉出佛法反問。第四句迦葉正面回答。文意顯明可知。后一部分先用比喻，金匠比喻佛。得到好的真金比喻得到真實的緣起法身（Dharmakaya，法身）。製作種種器物比喻生起化身（Nirmanakaya，應化身）。其次結合顯現佛法。『如來亦爾』結合前面的金匠。『於二十五』以下結合製作各種器物。開始先正面結合。『為化已下』辨明真和化的意義。『是故』以下作總結。雖然示現滅度，常住不變，結合好的真金。自以下第二部分說明修行的力量得到菩提（Bodhi，覺悟）的意義。其中有三部分。第一部分是起
【English Translation】 English version Next is the combination and manifestation of the Dharma. The Tathagata (如來，the Thus Come One) is like a person on a boat. Riding the Great Nirvana (大涅槃, Maha Nirvana) is like the previous boat. Circling back and forth is like going from this shore to the other shore, and from the other shore to this shore. The following clarifies the benefits of transformation. The following is the conclusion. In the order of transformation, the metaphor comes first, followed by the combination. It speaks of Nirvana as the wind. The text is divided into two parts. The first part is the direct explanation of Nirvana as the wind. The second part, starting with 'If a person does not encounter the Wind King,' explains that the wind of Nirvana can only be obtained through seeking; it cannot be obtained without seeking. The first part begins with a metaphor. It is like a person at sea on a boat wanting to cross over, which is a metaphor for a person who needs the wind. If one obtains favorable wind, the following explains the benefits of obtaining the wind. If one does not obtain it, the following explains the harm of not obtaining it. The following combines and manifests the Dharma. First, it combines the person who needs the wind. 'If one encounters' combines the benefits of obtaining the wind. 'If one does not encounter' combines the harm of not obtaining it. The latter part begins with a metaphor. It is like a person who does not encounter the wind and stays in the sea for a long time, which is a metaphor for not encountering harm. 'Thinking thus' is a metaphor for the mind seeking the Dharma. 'Thinking in this way' is a metaphor for obtaining the benefits of the Dharma. 'Speaking thus' is a metaphor for words of celebration and praise. The following combines and manifests the Dharma. First, it combines the harm of not encountering in the first sentence. 'Not encountering such a Great Nirvana' combines the mind seeking the wind. 'These beings seek in this way' combines the benefits of obtaining the wind. 'Then knowing the truth' combines the words of celebration and joy. First, a strange thought arises. Second, praise 'Excellent'. Finally, pure faith arises. The following explains one's own merits. It is the answer to the question above, 'How to abandon death like a snake shedding its skin?' Now it explains that the Tathagata, following transformation, manifests extinction, but in reality, he has not truly died, so it is like a snake shedding its skin. There are two parts in the text. The first part explains that the Tathagata is like a snake shedding its skin, but in reality, he has not died, directly answering the question above. The second part, starting with 'Like a goldsmith,' uses a metaphor to explain that the Tathagata obtains reality, puts it into use, and the essence remains constant and unchanging. The first part has four sentences. The first sentence is the Tathagata setting up a metaphor and asking a question in return. The second sentence is Kasyapa (迦葉, one of the Buddha's ten great disciples, known for his ascetic practices) answering directly. The third sentence is the Tathagata raising the Dharma and asking a question in return. The fourth sentence is Kasyapa answering directly. The meaning of the text is clear and understandable. The latter part begins with a metaphor, with the goldsmith being a metaphor for the Buddha. Obtaining good, genuine gold is a metaphor for obtaining the true Dharmakaya (法身, Dharma body). Making various utensils is a metaphor for generating the Nirmanakaya (化身, manifestation body). Next, it combines and manifests the Dharma. 'The Tathagata is also like this' combines with the previous goldsmith. 'In the twenty-five' combines with making various utensils. It begins with a direct combination. 'For transformation' clarifies the meaning of truth and transformation. 'Therefore' concludes. Although manifesting extinction, it remains constant and unchanging, combining with good, genuine gold. From below, the second part explains the meaning of obtaining Bodhi (菩提, enlightenment) through the power of practice. There are three parts in it. The first part is the beginning.
觀解二迦葉白雲何當得不壞已下依解起行。三如來為生作父母下依行得果。前觀解中初觀三寶趣實之詮。今此純陀猶有疑下觀三乘性所入之理。如地持中。於八解處而起觀解。今且說四。三寶為三。三乘之性即是彼中真實之義。前觀三寶答上云何觀三寶矣。今明三寶隨物轉變而實常在。如天意樹隨天意轉而實不死。先觀佛寶。于中有四。一如來立喻反問迦葉如樹三變實滅不耶。二迦葉正答。第三如來約之顯佛。四迦葉述贊。后觀法僧。于中但明法之盛衰。僧隨法說更不別論。能興法者即是僧盛。能損法者即是僧衰。故不別說。文別有三。一明經法興廢所由。二無有不求男子身下就興廢時明經有力無力之別。三如過夏名秋已下明廢興處。初中先明法興所由。由有智者解佛密語。如波羅奢下辨明經法衰廢所由。由無敬信加情不學。前中初法。次喻后合。下總結之。法中但彰如來密語甚深難解。略不明其智者能解。喻合等中皆具論之。喻中先喻。如來密語有智臣下喻智慧解。前中告臣先陀婆來總喻密語。王喻如來。臣喻菩薩。先陀喻佛一切密語。非有所局。下別顯之。于中初先牒總開別。次列四名。如是下結。先陀山名。於此山中出好鹽器水馬等事。將處目事。是故四種同名先陀。下次明其智人能解。智臣善知總明能解。若
【現代漢語翻譯】 現代漢語譯本 觀解二：迦葉問，『如何才能不壞滅？』以下是依據觀解而起修行的部分。 三、如來為眾生作父母：以下是依據修行而得果報的部分。前面的觀解中，首先是觀察三寶（佛、法、僧）是趨向真實的詮釋。現在這位純陀（Chunda）仍然有疑問，以下是觀察三乘（聲聞乘、緣覺乘、菩薩乘）的自性所入之理。如同《地持經》（Bodhisattvabhumi）中，於八解脫處而起觀解。現在且說四種。三寶為三乘之性，即是其中的真實之義。前面觀察三寶，回答了『如何觀察三寶』的問題。現在闡明三寶隨事物轉變而實際上常在，如天意樹隨天意轉變而實際上不死。先觀察佛寶，其中有四點：一、如來設立比喻反問迦葉，如樹有三種變化，實際上滅亡了嗎？二、迦葉正面回答。三、如來用比喻來顯示佛。四、迦葉述說讚歎。后觀察法寶和僧寶，其中只闡明佛法的興盛和衰敗。僧眾隨佛法而說，不再另外論述。能夠興盛佛法的人，就是僧眾興盛；能夠損害佛法的人，就是僧眾衰敗，所以不再分別論述。文義上另有三點：一、闡明經法興盛和衰敗的原因。二、『沒有不求男子身』以下，就興盛和衰敗的時候，闡明經文有力或無力的區別。三、『如過夏名秋』以下，闡明衰敗和興盛之處。最初闡明佛法興盛的原因，由於有智慧的人理解佛的秘密語言。『如波羅奢』以下，辨明經法衰敗的原因，由於沒有恭敬和信心，不肯用心學習。前面是先說法，再用比喻，最後總結。說法中只彰顯如來的秘密語言甚深難解，略微不說明有智慧的人能夠理解。比喻和總結等都詳細論述。比喻中先用比喻，如來秘密語言有智慧的臣子，比喻智慧理解。前面告訴臣子『先陀婆』（Sendhava）來，總比喻秘密語言。國王比喻如來，臣子比喻菩薩，先陀婆比喻佛的一切秘密語言，並非有所侷限。下面分別顯示，其中先牒總再開別，其次列出四種名稱。『如是』以下總結，先陀山（Sendha Mountain）的名字。在此山中出產好鹽、器皿、水、馬等物。將處所比作事物，所以四種事物都叫先陀。下次闡明有智慧的人能夠理解。有智慧的臣子善於知道，總的說明能夠理解。如果
【English Translation】 English version Contemplation and Understanding Two: Kashyapa asks, 'How can one attain non-destruction?' The following is the part where practice arises based on contemplation and understanding. Three: The Tathagata as parents to sentient beings: The following is the part where one attains results based on practice. In the previous contemplation and understanding, the first is observing the Three Jewels (Buddha, Dharma, Sangha) as the explanation of approaching reality. Now, this Chunda (Chunda) still has doubts; the following is observing the principle of the nature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) entering. As in the Bodhisattvabhumi, contemplation and understanding arise at the eight liberations. Now, let's talk about four. The nature of the Three Jewels is the meaning of reality within them. The previous observation of the Three Jewels answered the question of 'How to observe the Three Jewels?' Now, it clarifies that the Three Jewels constantly exist in reality while transforming with things, like the Heavenly Intent Tree that transforms with Heavenly Intent but does not actually die. First, observe the Buddha Jewel, which has four points: One, the Tathagata sets up a metaphor and asks Kashyapa in return, if a tree has three changes, does it actually perish? Two, Kashyapa answers directly. Three, the Tathagata uses the metaphor to reveal the Buddha. Four, Kashyapa narrates and praises. Later, observe the Dharma Jewel and Sangha Jewel, in which only the prosperity and decline of the Dharma are clarified. The Sangha follows the Dharma in speaking and is not discussed separately. Those who can prosper the Dharma are the Sangha prospering; those who can harm the Dharma are the Sangha declining, so they are not discussed separately. There are three other points in the meaning of the text: One, clarify the reasons for the prosperity and decline of the scriptures. Two, 'There is no one who does not seek a male body' below, clarify the difference between the power and powerlessness of the scriptures at the time of prosperity and decline. Three, 'Like the name of autumn after summer' below, clarify the place of decline and prosperity. Initially, clarify the reasons for the prosperity of the Dharma, because wise people understand the Buddha's secret language. 'Like Parasha' below, distinguish the reasons for the decline of the scriptures, because there is no respect and faith, and they are unwilling to study diligently. The previous one first speaks of the Dharma, then uses a metaphor, and finally summarizes. In the Dharma, it only highlights that the Tathagata's secret language is very profound and difficult to understand, and slightly does not explain that wise people can understand. Metaphors and summaries are discussed in detail. In the metaphor, first use a metaphor, the Tathagata's secret language has wise ministers, a metaphor for intelligent understanding. The previous one told the minister that 'Sendhava' (Sendhava) is coming, a general metaphor for secret language. The king is a metaphor for the Tathagata, the minister is a metaphor for the Bodhisattva, and Sendhava is a metaphor for all the Buddha's secret languages, which are not limited. The following shows separately, in which the first is to repeat the general and then open the separate, and then list the four names. 'Thus' below summarizes the name of Sendha Mountain. This mountain produces good salt, utensils, water, horses, and other things. Comparing the place to things, so the four things are called Sendhava. Next time, clarify that wise people can understand. Wise ministers are good at knowing, generally explaining that they can understand. If
王洗下別明能解。如是下結。閤中先合王之密語。大乘如是合先陀婆。準合求之。彼先陀婆所況之法有總有別。總喻大乘。別喻如來法僧解脫及與佛性。理實通喻一切密語。且論斯耳。良以所況有斯總別。故今閤中總以大乘合先陀婆。下明智人能解之中。舉佛法等五種之法合先陀婆。有四無常合有四實。此大乘中具有八實。說佛法僧解脫佛性權化之德有無常苦無我不凈。說佛法僧解脫佛性真體常樂我凈等義。是為八實。若通空有具有十實。今此且舉無常等四以合前喻。是故但言有四無常。蓋乃是其不盡語也。四中唯一是其無常。今云何言有四無常。釋言。辯義有二種門。一分相門。唯一無常苦等則非。二攝相門。無常為主統攝諸義悉成無常。苦等亦然。今據攝相。是故四種俱名無常。下次合其智臣能解。先合初總。次合其別。后合結文。大乘智臣應當善知是合初總。若佛出下是合其別。別中有五。一就佛寶明解密語。二就法寶。三就僧寶。四就解脫。五就佛性。此五種中皆有權實。權中具有無常苦空無我等義。實中具有常樂我凈善有等義。但今文中就前四種彰權隱實。就后一種彰實隱權。文之左右。又前四中權義齊通。但今文中就初佛寶偏說無常。就法說苦。就僧偏說無我之義。就解脫中偏說空義。蓋亦是其文之顯隱
【現代漢語翻譯】 現代漢語譯本： 『王洗下別明能解』。像這樣是下面的總結。在結合中，首先結合國王的密語。大乘（Mahāyāna）就像這樣結合先陀婆（Saindhava，指產于信度地區的物品，此處用作隱喻）。按照這個方法去理解。這個先陀婆所比喻的法有總的方面和別的方面。總的來說，比喻大乘。分別來說，比喻如來（Tathāgata）的法、僧（Saṃgha）、解脫（Moksha）以及佛性（Buddhatā）。實際上，這個道理可以普遍地比喻一切密語。這裡只是討論這個例子。正因為所比喻的事物有總和別的方面，所以現在在結合中，總的用大乘來比喻先陀婆。下面『明智人能解』之中，舉出佛、法等五種法來比喻先陀婆。有四種無常（Anitya）對應四種真實。這個大乘中具有八種真實。說佛、法、僧、解脫、佛性的權宜教化之德具有無常、苦（Duhkha）、無我（Anātman）、不凈（Aśubha）。說佛、法、僧、解脫、佛性的真實本體具有常（Nitya）、樂（Sukha）、我（Ātman）、凈（Śubha）等意義。這就是八種真實。如果貫通空（Śūnyatā）和有，就具有十種真實。現在這裡只是舉出無常等四種來對應前面的比喻。所以只說有四種無常，這實際上是不完全的說法。四種之中只有一種是無常，現在為什麼說有四種無常呢？解釋說，辨析意義有兩種途徑：一是分相門，只有無常、苦等才是否定的；二是攝相門，以無常為主，統攝各種意義都成為無常，苦等也是這樣。現在根據攝相門，所以四種都叫做無常。下面結合智臣能夠理解的部分，先結合最初的總的方面，再結合分別的方面，最後結合總結的文字。『大乘智臣應當善知』，這是結合最初的總的方面。『若佛出下』，這是結合分別的方面。分別的方面有五種：一是就佛寶（Buddha-ratna）來說明理解密語，二是就法寶（Dharma-ratna），三是就僧寶（Saṃgha-ratna），四是就解脫，五是就佛性。這五種之中都有權宜和真實。權宜之中具有無常、苦、空（Śūnyatā）、無我等意義。真實之中具有常、樂、我、凈、善有等意義。但是現在的文章中就前面的四種彰顯權宜而隱藏真實，就後面一種彰顯真實而隱藏權宜。這是文章的左右呼應。另外，前面的四種中，權宜的意義普遍相通，但是現在的文章中就最初的佛寶偏重說無常，就法偏重說苦，就僧偏重說無我的意義，就解脫中偏重說空的意義。這大概也是文章的顯隱之處。
【English Translation】 English version: 'Wang xi xia bie ming neng jie'. This is the conclusion below. In the combination, first combine the king's secret words. Mahāyāna is like this, combining Saindhava (meaning things produced in the Sindh region, used here as a metaphor). Understand it according to this method. The dharma that Saindhava is used to symbolize has general and specific aspects. Generally speaking, it symbolizes Mahāyāna. Specifically speaking, it symbolizes the Tathāgata's Dharma, Saṃgha, Moksha, and Buddhatā. In reality, this principle can universally symbolize all secret words. Here, we are only discussing this example. Precisely because the things being symbolized have general and specific aspects, in this combination, we generally use Mahāyāna to symbolize Saindhava. Below, in 'Ming zhi ren neng jie', five kinds of dharma, such as Buddha and Dharma, are cited to symbolize Saindhava. There are four Anitya corresponding to four realities. This Mahāyāna has eight realities. It is said that the expedient teachings of the Buddha, Dharma, Saṃgha, Moksha, and Buddhatā have Anitya, Duhkha, Anātman, and Aśubha. It is said that the true essence of the Buddha, Dharma, Saṃgha, Moksha, and Buddhatā has the meanings of Nitya, Sukha, Ātman, and Śubha. These are the eight realities. If you understand Śūnyatā and existence, you have ten realities. Now, here, only four, such as Anitya, are cited to correspond to the previous metaphor. Therefore, it is only said that there are four Anitya, which is actually an incomplete statement. Only one of the four is Anitya. Why is it said that there are four Anitya now? The explanation is that there are two ways to analyze the meaning: one is the aspect of division, only Anitya, Duhkha, etc. are negative; the other is the aspect of inclusion, with Anitya as the main, encompassing all meanings become Anitya, and so on. Now, according to the aspect of inclusion, all four are called Anitya. Below, combining the part that the wise minister can understand, first combine the initial general aspect, then combine the specific aspects, and finally combine the concluding words. 'The wise minister of Mahāyāna should know well', this is combining the initial general aspect. 'Ruo fo chu xia', this is combining the specific aspects. There are five specific aspects: one is to explain the understanding of secret words in terms of Buddha-ratna, the second is Dharma-ratna, the third is Saṃgha-ratna, the fourth is Moksha, and the fifth is Buddhatā. All five of these have expediency and reality. Expediency has the meanings of Anitya, Duhkha, Śūnyatā, and Anātman. Reality has the meanings of Nitya, Sukha, Ātman, good existence, etc. However, in the current text, the first four emphasize expediency and hide reality, while the latter emphasizes reality and hides expediency. This is the left-right correspondence of the text. In addition, in the first four, the meaning of expediency is universally connected, but in the current text, the first Buddha-ratna emphasizes Anitya, the Dharma emphasizes Duhkha, the Saṃgha emphasizes the meaning of Anātman, and Moksha emphasizes the meaning of Śūnyatā. This is probably also the explicit and implicit aspects of the text.
。就佛寶中若佛初出為眾生說如來涅槃合索先陀。佛涅槃中備含多義。雖有多義總名涅槃。是故此言似總先陀。智臣當知此是如來為計常者說無常等合前智臣奉水等也。菩薩智者能解佛語從喻名臣。下皆同爾就法寶中或復說言正法當滅合索先陀。正法滅中備含多義。雖有多義統名法滅故似先陀。智臣應下合奉鹽等。由法滅故人多造惡受諸苦報。故偏就之以明苦也。就僧寶中或就我病眾僧破壞合索先陀。此正明僧舉佛助顯。眾僧破中備含多義。雖有多義總名僧壞故似先陀。智臣當知為計我者說無我等合前智臣奉器等也。眾僧破壞虛假義顯。是故就之偏明無我。就解脫中或說空者是正解脫合索先陀。智臣智下合奉馬等。以正解脫離有相顯。是故就之偏明空義。前辯空義彰其所解。下不動等出其所密。于中有三。一明解脫是不動義。初舉。次釋。是故下結。二明解脫亦是無相。初舉。次釋。故名下結。三明解脫亦是其常不變易義。初舉。次釋。是故下結。解脫之中備此多義。佛偏說空是以言密。或說一切眾生有性合索先陀。于佛性中備含多義。雖具多義總名佛性故似先陀。智臣當知此是如來說于常法欲令修常合奉水等。于多義中偏顯如來說常之意名解密語。是諸比丘各解已下合後結文。于中先合。如彼智臣義知王意舉喻以帖
【現代漢語翻譯】 現代漢語譯本 就佛寶（Buddha Ratna）中，如果佛陀初次出現，為眾生宣說如來涅槃（Tathagata Nirvana），這就像『合索先陀』（Hesuo Xiantuo）。佛陀涅槃之中包含多種含義，雖然含義眾多，但總的名稱是涅槃，因此這句話類似總括的『先陀』。智臣應當知道，這是如來為執著于『常』（eternalism）的人宣說『無常』（impermanence）等，相當於之前的智臣奉獻水等。 菩薩智者能夠理解佛語，從比喻中理解其含義，以下皆是如此。就法寶（Dharma Ratna）中，或者說『正法』（Saddharma）將要滅亡，這就像『合索先陀』。正法滅亡之中包含多種含義，雖然含義眾多，但統稱為法滅，所以類似『先陀』。智臣應當獻上鹽等。因為正法滅亡，人們大多造作惡業，遭受各種苦報，所以偏重於此來闡明苦。 就僧寶（Sangha Ratna）中，或者說因為我的疾病，眾僧破壞，這就像『合索先陀』。這正是闡明僧寶，並舉佛陀來輔助顯明。眾僧破壞之中包含多種含義，雖然含義眾多，但總的名稱是僧壞，所以類似『先陀』。智臣應當知道，這是為執著于『我』（self）的人宣說『無我』（non-self）等，相當於之前的智臣奉獻器皿等。眾僧破壞的虛假之義顯現，所以偏重於此來闡明無我。 就解脫（Moksha）中，或者說證悟空性（emptiness）才是真正的解脫，這就像『合索先陀』。智臣應當獻上馬等。因為真正的解脫遠離有相（characteristics），所以偏重於此來闡明空性之義。前面辨析空性之義，彰顯其所理解的，下面從不動等闡述其所秘密的。其中有三點：一是闡明解脫是不動之義，先提出，再解釋，所以下面總結。二是闡明解脫也是無相的，先提出，再解釋，所以下面總結。三是闡明解脫也是常，不變易之義，先提出，再解釋，所以下面總結。解脫之中包含多種含義，佛陀偏重於宣說空性，因此說這是秘密之語。 或者說一切眾生皆有佛性（Buddha-nature），這就像『合索先陀』。在佛性之中包含多種含義，雖然具備多種含義，但總的名稱是佛性，所以類似『先陀』。智臣應當知道，這是如來說明常法，想要讓人們修習常，相當於奉獻水等。在多種含義中，偏重於顯明如來說常的意圖，這稱為解開秘密之語。各位比丘各自理解以下內容，與後面的總結相合。其中先是相合，就像那位智臣一樣，通過理解國王的意圖，舉出比喻來貼切地說明。
【English Translation】 English version Regarding the Buddha Ratna (Buddha Jewel), if the Buddha initially appears and proclaims the Nirvana of the Tathagata (Thus Come One) to sentient beings, it is like 'Hesuo Xiantuo'. The Nirvana of the Buddha contains multiple meanings, and although there are many meanings, the overall name is Nirvana, so this statement is similar to the comprehensive 'Xiantuo'. The wise minister should know that this is the Tathagata speaking of impermanence to those who cling to permanence, equivalent to the previous wise minister offering water, etc. Bodhisattvas with wisdom can understand the Buddha's words and comprehend their meaning from metaphors, and the following is the same. Regarding the Dharma Ratna (Dharma Jewel), or saying that the Saddharma (True Dharma) is about to perish, it is like 'Hesuo Xiantuo'. The perishing of the True Dharma contains multiple meanings, and although there are many meanings, they are collectively called the perishing of the Dharma, so it is similar to 'Xiantuo'. The wise minister should offer salt, etc. Because the True Dharma perishes, people mostly commit evil deeds and suffer various retributions, so emphasis is placed on this to clarify suffering. Regarding the Sangha Ratna (Sangha Jewel), or saying that because of my illness, the Sangha is destroyed, it is like 'Hesuo Xiantuo'. This is precisely clarifying the Sangha and using the Buddha to assist in making it clear. The destruction of the Sangha contains multiple meanings, and although there are many meanings, the overall name is the destruction of the Sangha, so it is similar to 'Xiantuo'. The wise minister should know that this is speaking of non-self to those who cling to self, equivalent to the previous wise minister offering vessels, etc. The false meaning of the destruction of the Sangha is revealed, so emphasis is placed on this to clarify non-self. Regarding Moksha (Liberation), or saying that realizing emptiness is true liberation, it is like 'Hesuo Xiantuo'. The wise minister should offer horses, etc. Because true liberation is far from characteristics, emphasis is placed on this to clarify the meaning of emptiness. The previous analysis of the meaning of emptiness highlights what is understood, and the following explains what is secret from immovability, etc. There are three points: one is to clarify that liberation is the meaning of immovability, first put forward, then explain, so the following concludes. The second is to clarify that liberation is also without characteristics, first put forward, then explain, so the following concludes. The third is to clarify that liberation is also constant, the meaning of unchangeability, first put forward, then explain, so the following concludes. Liberation contains multiple meanings, and the Buddha emphasizes speaking of emptiness, so it is said that this is a secret word. Or saying that all sentient beings have Buddha-nature, it is like 'Hesuo Xiantuo'. In Buddha-nature, there are multiple meanings, and although it has multiple meanings, the overall name is Buddha-nature, so it is similar to 'Xiantuo'. The wise minister should know that this is the Tathagata explaining the eternal Dharma, wanting people to cultivate eternity, equivalent to offering water, etc. Among the multiple meanings, emphasis is placed on clarifying the Tathagata's intention to speak of eternity, which is called unraveling the secret word. Each of you Bhikkhus (monks) understand the following content, which is consistent with the following summary. Among them, first is consistent, just like that wise minister, by understanding the king's intention, using metaphors to explain appropriately.
。上來合竟。下次結之。先結密語。如是大王亦有密語牒舉前喻。何況已下約之顯佛。是故已下結成佛語難解之義。下次結其智人能解。唯智慧解簡聖異凡。非凡能信彰凡異聖。上明法興。下彰衰廢。于中有三。一明眾生不敬故廢。二如來正法將滅已下明諸眾生不學故廢。三牧牛女下明諸眾生加情故廢。初中先喻。波羅奢等值旱不生喻此經廢。水陸所生皆悉枯等喻余經廢。次合顯法。涅槃如是合波羅等。不敬合旱。無威合後不生華實。水陸生等略而不合。何以故下釋前不敬。以不知故。者何已下釋前不知。以薄福故。第二段中初明眾生不學故廢。唯菩薩下簡聖異凡。前中初法。不知無解。懶墮無行。次喻。后合。哀哉已下如來傷嘆。當來可畏傷其學小。苦哉已下傷不習大。聖簡下中初明菩薩自取實義。后為他說。第三段中先喻后合。喻中有四。一妄加已情喻。二詣市已下妄說授人喻。三取還家下薄淡無味喻。四雖復無下校量顯勝喻。初中有其四重加水。人說種種。今且約就一斗論之。初加二升。后三亦然。初牧牛女喻其正法垂末眾生。余牧牛女喻彼像法初時眾生。近城女者喻彼像法垂末眾生。近於末法故曰近城。城中女者喻末法時傳法眾生。巧偽多故未必專定。大況粗爾。第二段中文別四句。初詣市賣在眾宣唱喻。二
有一人下行者餐受喻。其真修行者言為子者為于無上菩提心子。言納婦者納諸行婦。當須好乳瞻賓客者喻須好法以授眾生。詣眾聽受名至市買。三是賣乳下多索利養喻。四是人答下聽者別知喻。此第二竟。第三段中納法在心名取還家。思惟簡擇名煮作糜。都無正理名無乳味。第四句中雖復無味于苦千倍明勝小乘。何以下釋。閤中還四。合初段中先別後總。別中初言我涅槃后諸惡比丘抄略是經分作多分合初加水。如彼六卷小泥洹是。是人雖讀滅除要義安置一世間莊嚴之語合第二加水。抄前著後後著前等合第三加水。先合後呵。受畜不凈言佛聽許合第四加。水上來別合。如牧牛下總合顯過。先舉其喻。后約顯過。雜以世語錯定是經令人不得正說正學。是惡比丘為利養故下合第二段于中但合多索價數。余略不合。如彼賣乳貧窮女下合第三段。先牒前喻。后約顯法。雖無味下合第四段。初先正合。如彼下帖。何以下釋。喻如下帖。以是下結。上來第一正明廢興。自下第二就廢興時明經有力無力之別。初就興時明經有力。如蚊子澤不能令下。就衰廢時明經無力。前中有三。一明世人無有不求男子身者。今雖不求當必求之。二何以下廣顯女過成男可求。于中初先總彰其過。女是眾惡之所住處。如蚊子下有四複次別以顯之。三以是義
【現代漢語翻譯】 現代漢語譯本 有一人下行者餐受喻（有一個人下行，修行者接受比喻）。其真修行者言為子者為于無上菩提心子（真正的修行者說，求子是爲了無上菩提心）。言納婦者納諸行婦（說娶妻是接納各種行為）。當須好乳瞻賓客者喻須好法以授眾生（應當用好的乳汁招待賓客，比喻用好的佛法教導眾生）。詣眾聽受名至市買（到大眾中聽法，名為到市場買東西）。三是賣乳下多索利養喻（第三是賣乳的人索要過多的利益的比喻）。四是人答下聽者別知喻（第四是人們回答，聽者各自理解的比喻）。此第二竟（這第二部分結束）。 第三段中納法在心名取還家（第三段中，將佛法納入心中，名為取回家）。思惟簡擇名煮作糜（思考選擇，名為煮粥）。都無正理名無乳味（完全沒有正理，名為沒有乳味）。第四句中雖復無味于苦千倍明勝小乘（第四句中，即使沒有味道，也比小乘的苦行勝過千倍）。何以下釋（下面解釋原因）。閤中還四（總共有四部分）。合初段中先別後總（第一部分，先分別后總結）。別中初言我涅槃后諸惡比丘抄略是經分作多分合初加水（分別中，首先說我涅槃后，那些惡比丘抄略這部經，分成很多部分，就像在牛奶中摻水）。如彼六卷小泥洹是（就像那六卷的小涅槃經）。 是人雖讀滅除要義安置一世間莊嚴之語合第二加水（這些人雖然讀經，卻刪除了重要的意義，加入了一些世間的華麗辭藻，就像在牛奶中摻第二次水）。抄前著後後著前等合第三加水（把前面的抄到後面，後面的抄到前面等等，就像摻第三次水）。先合後呵（先混合，后呵斥）。受畜不凈言佛聽許合第四加水（接受和畜養不凈之物，說是佛允許的，就像摻第四次水）。上來別合（以上是分別混合）。如牧牛下總合顯過（像牧牛一樣，總的混合起來顯示過失）。先舉其喻（先舉出比喻）。后約顯過（然後用比喻來顯示過失）。雜以世語錯定是經令人不得正說正學（混雜世俗的語言，錯誤地確定這部經，使人們不能正確地宣說和學習）。 是惡比丘為利養故下合第二段于中但合多索價數（這些惡比丘爲了利益，就像第二段中只混合了索要高價的部分）。余略不合（其餘的略過不混合）。如彼賣乳貧窮女下合第三段（就像賣乳的貧窮女子，混合了第三段）。先牒前喻（先重複前面的比喻）。后約顯法（然後用比喻來顯示佛法）。雖無味下合第四段（即使沒有味道，也混合了第四段）。初先正合（首先是正確的混合）。如彼下帖（就像下面所說的）。何以下釋（下面解釋原因）。喻如下帖（比喻就像下面所說的）。以是下結（因此下面總結）。上來第一正明廢興（以上第一部分，正是說明佛法的衰落和興盛）。 自下第二就廢興時明經有力無力之別（下面第二部分，就佛法的衰落和興盛，說明經書是否有力量的區別）。初就興時明經有力（首先就興盛的時候，說明經書有力量）。如蚊子澤不能令下（就像蚊子聚集的水洼不能使之乾涸）。就衰廢時明經無力（就衰敗的時候，說明經書沒有力量）。前中有三（前面有三個方面）。一明世人無有不求男子身者（一是說明世人沒有不求男子之身的）。今雖不求當必求之（現在雖然不求，將來一定會求）。二何以下廣顯女過成男可求（二是如何廣泛地顯示女子的過失，成就男子可以求得）。于中初先總彰其過（其中首先總的彰顯女子的過失）。女是眾惡之所住處（女子是眾多罪惡的住所）。如蚊子下有四複次別以顯之（就像蚊子一樣，有四種方式分別顯示女子的過失）。三以是義（三是因為這個原因）。
【English Translation】 English version A certain person going downwards receives a metaphor for a meal. The true practitioner says that seeking a son is for the sake of unsurpassed Bodhi mind (Anuttara-bodhi). Saying 'taking a wife' means taking in various actions. One should use good milk to entertain guests, which is a metaphor for using good Dharma to teach sentient beings. Going to the assembly to listen is called going to the market to buy. The third is a metaphor for the milk seller demanding excessive profit. The fourth is a metaphor for the listeners understanding differently based on the answers given. This second section ends. In the third section, taking the Dharma into the heart is called 'taking it back home'. Contemplating and selecting is called 'cooking it into porridge'. Having no proper reason is called 'having no milk flavor'. In the fourth sentence, even if it has no flavor, it is a thousand times better than the suffering of the Hinayana (Small Vehicle). What follows explains why. In total, there are four parts. In the first part, it goes from specific to general. In the specific part, it first says that after my Nirvana (Nirvana), those evil Bhikkhus (monks) will abridge this Sutra (scripture), dividing it into many parts, like adding water to milk. Like that six-volume Small Nirvana Sutra. Although these people read the Sutra, they eliminate the essential meaning and insert worldly ornate language, like adding water a second time. Copying the front to the back, the back to the front, etc., is like adding water a third time. First mixing, then scolding. Accepting and keeping impure things, saying that the Buddha (Buddha) allowed it, is like adding water a fourth time. The above is a separate mixing. Like herding cattle, the overall mixing reveals the faults. First, give the metaphor. Then use the metaphor to reveal the faults. Mixing it with worldly language and wrongly defining the Sutra prevents people from correctly speaking and learning it. These evil Bhikkhus, for the sake of profit, are like the second section, only mixing in the part about demanding high prices. The rest is omitted. Like the poor woman selling milk, mixing in the third section. First repeating the previous metaphor. Then using the metaphor to reveal the Dharma. Even if it has no flavor, mixing in the fourth section. First, correct mixing. Like what is said below. What follows explains why. The metaphor is like what is said below. Therefore, the following concludes. The first part above is precisely explaining the decline and prosperity of the Dharma. The second part below, based on the decline and prosperity, explains the difference between the power and powerlessness of the Sutra. First, based on the time of prosperity, it explains that the Sutra has power. Like a mosquito swamp cannot cause it to dry up. Based on the time of decline, it explains that the Sutra has no power. There are three aspects in the previous part. First, it explains that there is no one in the world who does not seek a male body. Although they do not seek it now, they will certainly seek it in the future. Second, how to extensively show the faults of women and make it possible to seek a male body. Among them, first, generally show the faults of women. Women are the dwelling place of many evils. Like mosquitoes, there are four ways to separately show the faults of women. Third, because of this reason.
下勸人學經舍女成男。于中有五。一正勸學經舍女成男。二迦葉領解。三佛述嘆。四迦葉謙遜。五如來重贊。初中有四。一勸學是經呵女求男。二何以下釋。以此經中有丈夫相故勸修學以求男身。謂佛性者是佛法身本體證之。然後成第一雄猛無上大夫。故須修習求男子身。三若人下辯男女相。泛辯有三。一就形分別。形相可知。二就心分別。剛決為男。柔弱為女。三就解分別。解真為男以正直故。不解為女以邪曲故。今據后論。文有四句。一明男子不知佛性則無男相。先辯后釋。二明男子不知佛性佛說為女。女則亡言。三明女人能知佛性佛說其人有丈夫相。四明女人能知佛性佛說為男男。則亡言。此之四句合為第三。四是大乘下嘆經勸學。先嘆后勸。上來四段合為第一。后四可知。下就廢時明無力。先喻次合。如蚊子澤不能沾洽眾生心地。下乘明其法滅盡相。此經先滅當處不行名沒于地。當知已下明此滅時余經悉滅。自下第三明興廢處。此經遍盛在南天竺先喻后合。廢在罽賓。句別有四。一正明滅處。罽賓有王名彌羅堀。然付法中師子比丘傳法人喪故令法滅。此小滅處。大滅在於拘腅彌國。二明滅時人心不同有信不信。三明此經滅盡之時余經悉滅。何故而然。以此經中具辨邪正彰其佛說魔說之別。有此經時邪不濫正。
【現代漢語翻譯】 現代漢語譯本： 下文勸人學習此經，捨棄女身成就男身。其中有五部分：一、正式勸人學習此經，捨棄女身求得男身。二、迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）領悟理解。三、佛陀（Buddha，佛教創始人，意為覺者）述說讚歎。四、迦葉謙遜。五、如來（Tathagata，佛陀的稱號之一，意為如實而來者）再次讚歎。第一部分中有四個方面：一、勸人學習此經，厭惡女身，求得男身。二、為何要這樣解釋呢？因為此經中具有丈夫之相，所以勸人修習學習以求得男身。所謂佛性（Buddha-nature，一切眾生皆具的成佛的可能性）就是佛法身（Dharmakaya，佛的法性之身，真理之身）的本體，證悟它，然後才能成為第一雄猛無上的大丈夫，所以必須修習以求得男子之身。三、如果有人辯論男女之相，泛泛而論有三種：一是從形體上分別，形相容易知曉。二是從心性上分別，剛強果決為男，柔弱為女。三是從理解上分別，理解真理為男，因為正直；不理解為女，因為邪曲。現在根據後面的論述，文中有四句：一、說明男子不知佛性則沒有男子的相貌，先辯論后解釋。二、說明男子不知佛性，佛說他是女人，女人則無話可說。三、說明女人能知佛性，佛說這個人具有丈夫的相貌。四、說明女人能知佛性，佛說她是男人，男人則無話可說。這四句話合起來是第三點。四、是大乘（Mahayana，佛教的主要流派之一，意為大乘）經典，讚歎此經勸人學習。先讚歎后勸勉。以上四個段落合為第一部分。後面的四個部分容易理解。下文就廢棄之時說明沒有力量，先用比喻，然後結合實際。如同蚊子聚集的水洼不能沾濕眾生的心地。下乘經典說明其法滅盡的相狀。此經首先滅亡，在應當弘揚的地方不能推行，這叫做沒于地。應當知道，此經滅亡之時，其餘的經典全部滅亡。從下面第三部分說明興盛和廢棄的地方。此經普遍興盛在南天竺（South India），先用比喻，然後結合實際。廢棄在罽賓（Kashmir，古代印度北部的一個地區）。分句別有四個方面：一、正式說明滅亡的地方。罽賓有位國王名叫彌羅堀（Mihirakula，古代匈人國王）。然而，在付法藏（傳承佛法的僧人）中，師子比丘（Simha Bhiksu，印度佛教僧侶）傳法之人喪命，所以導致佛法滅亡。這是小的滅亡之處。大的滅亡在於拘腅彌國（Kausambi，古代印度城市）。二、說明滅亡之時，人心不同，有相信的，有不相信的。三、說明此經滅盡之時，其餘的經典全部滅亡。為什麼會這樣呢？因為此經中詳細辨別邪正，彰顯佛說和魔說的區別。有此經存在時，邪說不能混淆正法。
【English Translation】 English version: The following advises people to study this sutra, abandon the female body, and attain the male body. There are five parts to it: 1. Formally advising people to study this sutra, abandon the female body, and seek the male body. 2. Kasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) comprehends and understands. 3. The Buddha (the founder of Buddhism, meaning 'the awakened one') narrates and praises. 4. Kasyapa is humble. 5. The Tathagata (one of the titles of the Buddha, meaning 'the one who comes truthfully') praises again. The first part has four aspects: 1. Advising people to study this sutra, detest the female body, and seek the male body. 2. Why explain it this way? Because this sutra possesses the characteristics of a husband, therefore it advises people to cultivate and study in order to seek the male body. The so-called Buddha-nature (the potential for all beings to become Buddhas) is the essence of the Dharmakaya (the Dharma body of the Buddha, the body of truth), and realizing it will lead to becoming the first heroic and unsurpassed great man. Therefore, one must cultivate to seek the male body. 3. If someone debates the characteristics of male and female, generally speaking, there are three types: 1. Differentiating from the physical form, the physical appearance is easy to know. 2. Differentiating from the mind, being firm and decisive is male, being gentle and weak is female. 3. Differentiating from understanding, understanding the truth is male because it is upright; not understanding is female because it is crooked. Now, according to the following discussion, there are four sentences in the text: 1. Explaining that if a man does not know the Buddha-nature, he does not have the appearance of a man, first debating and then explaining. 2. Explaining that if a man does not know the Buddha-nature, the Buddha says he is a woman, and a woman has nothing to say. 3. Explaining that if a woman knows the Buddha-nature, the Buddha says that this person has the appearance of a husband. 4. Explaining that if a woman knows the Buddha-nature, the Buddha says she is a man, and a man has nothing to say. These four sentences together are the third point. 4. Is the Mahayana (one of the major schools of Buddhism, meaning 'the great vehicle') sutra, praising this sutra and advising people to study it. First praising and then encouraging. The above four paragraphs together are the first part. The following four parts are easy to understand. The following explains the lack of power at the time of abandonment, first using a metaphor, and then combining it with reality. Like a puddle of water gathered by mosquitoes cannot moisten the minds of sentient beings. The Hinayana sutras explain the characteristics of the extinction of their Dharma. This sutra is the first to be destroyed, and it cannot be promoted in the place where it should be promoted, which is called being submerged in the ground. It should be known that when this sutra is destroyed, all other sutras will be destroyed. From the third part below, it explains the places of prosperity and abandonment. This sutra is universally prosperous in South India, first using a metaphor, and then combining it with reality. It is abandoned in Kashmir (an ancient region in northern India). There are four aspects to the sentence separation: 1. Formally explaining the place of destruction. There was a king in Kashmir named Mihirakula (an ancient Hunnic king). However, in the transmission of the Dharma Treasury (monks who transmit the Dharma), the person who transmitted the Dharma, Simha Bhiksu (an Indian Buddhist monk), lost his life, which led to the destruction of the Dharma. This is a small place of destruction. The great destruction is in Kausambi (an ancient Indian city). 2. Explaining that at the time of destruction, people's hearts are different, some believe and some do not believe. 3. Explaining that when this sutra is destroyed, all other sutras will be destroyed. Why is this so? Because this sutra distinguishes in detail between the heretical and the correct, highlighting the difference between the Buddha's teachings and the demon's teachings. When this sutra exists, heresy cannot confuse the orthodox Dharma.
故令一切諸經得住。此經滅后邪說濫真。故令一切余經悉滅。四告得法菩薩令知。欲使弘護所以告之。上明三寶。下次觀察三乘之性。此文答上三乘無性云何得說。彼問如何。若使三乘無別體性。云何而得別說三乘。佛今答之。明三乘人同一佛性更無別性。無別性故一乘之外無別二乘。故下文言世若無佛非無二乘得二涅槃。一切世間唯一佛乘故無二乘別得涅槃。此文雖答迦葉上問。兼遣純陀無常之疑。由釋彼疑是故文殊重問發起。
文中有六。第一文殊舉純陀疑請佛釋通。二佛遣出疑許為除斷。三文殊正問。四如來釋通。五文殊領解。六有難解者迦葉對佛問答廣論。就初段中今此純陀猶有疑者總舉彼疑。疑由何生。由前佛答五難而起。佛前答云。未見佛性名無常身雜食身等。如來已於無量劫來已見佛性。純陀向前還家辦供。路中思量如來常住。以得知見佛性力者。無量劫前未見性時應見無常。若本無常后亦應爾故生此疑。對上五難故言猶有。純陀何故不自請決令文殊問。文殊即是純陀導首。知疑為請正是其宜。何足可怪。如地經中解脫眾首知眾深疑為之偈請。於此相似。唯愿分別請佛釋通。第二可知。第三段中純陀心疑如來常住以見佛性牒佛上言。下就設難。若見佛性而為常者本未見時應是無常以後推前。若本
【現代漢語翻譯】 現代漢語譯本 因此，爲了使一切經典得以流傳。如果此經（指《涅槃經》）滅亡后，邪說就會冒充真理，所以其他一切經典也會隨之滅亡。佛陀四次告誡已得法的菩薩，讓他們知曉此事。告誡他們的目的是爲了讓他們弘揚和護持佛法。前面闡明了三寶（佛、法、僧），接下來觀察三乘（聲聞乘、緣覺乘、菩薩乘）的自性。這段經文回答了前面提出的『三乘沒有自性，如何得以宣說』的問題。他們問道：『如果三乘沒有不同的體性，如何能夠分別宣說三乘？』佛陀現在回答說，闡明三乘之人具有同一佛性，更沒有其他不同的自性。因為沒有不同的自性，所以在唯一佛乘之外，沒有其他的二乘（聲聞乘和緣覺乘）。所以下文說，世間如果沒有佛，並非沒有二乘之人證得二種涅槃（有餘涅槃和無餘涅槃）。一切世間只有唯一佛乘，所以沒有二乘之人分別證得涅槃。這段經文雖然回答了迦葉（Mahākāśyapa）先前的問題，但也消除了純陀（Cunda）對無常的疑惑。由於解釋了他的疑惑，所以文殊（Mañjuśrī）重新提問，引發了更深入的討論。 這段經文分為六個部分。第一部分是文殊提出純陀的疑惑，請求佛陀解釋清楚。第二部分是佛陀允許消除疑惑。第三部分是文殊正式提問。第四部分是如來（Tathāgata）解釋清楚。第五部分是文殊領悟理解。第六部分是有難以理解的人，迦葉對佛陀進行問答，廣泛討論。在第一部分中，『現在這位純陀仍然有疑惑』，總括地提出了他的疑惑。疑惑從何而生？由之前佛陀回答的五個難題而起。佛陀之前回答說：『未見佛性，名為無常身、雜食身等。』如來已經在無量劫以來已經見到了佛性。純陀向前回家準備供養。在路上思量如來常住。因為得知見到佛性的人具有力量。無量劫前未見佛性時，應該見到無常。如果本來是無常，後來也應該是這樣，所以產生了這種疑惑。針對之前的五個難題，所以說『仍然有』。純陀為什麼不自己請求解決疑惑，而讓文殊提問？文殊就是純陀的引導者。知道他的疑惑而代為請求，正是合適的。這有什麼可奇怪的？如同《地經》中，解脫眾的首領知道大眾有深刻的疑惑，為他們用偈頌請求。與此相似。唯愿佛陀分別解釋清楚。第二部分可以理解。第三部分中，純陀心中疑惑如來常住，因為見到了佛性，這是重複佛陀之前的話。下面就開始設難。如果見到佛性而成為常住，那麼本來未見到佛性時，應該是無常，這是以後推前。
【English Translation】 English version Therefore, in order to ensure the continuation of all sutras. If this sutra (referring to the Nirvana Sutra) perishes, false teachings will masquerade as truth, and consequently, all other sutras will also perish. The Buddha has four times warned the Bodhisattvas who have attained the Dharma, so that they may know this matter. The purpose of warning them is to enable them to propagate and protect the Dharma. The preceding section elucidated the Three Jewels (Buddha, Dharma, Sangha), and the following section observes the nature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). This passage answers the question raised earlier: 'If the Three Vehicles have no inherent nature, how can they be expounded?' They asked: 'If the Three Vehicles have no distinct essence, how can the Three Vehicles be separately expounded?' The Buddha now answers, clarifying that those of the Three Vehicles possess the same Buddha-nature, and there is no other distinct nature. Because there is no distinct nature, there are no other Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) besides the One Buddha Vehicle. Therefore, the following text says that if there is no Buddha in the world, it does not mean that there are no people of the Two Vehicles who attain the two kinds of Nirvana (Nirvana with remainder and Nirvana without remainder). All the world has only the One Buddha Vehicle, so there are no people of the Two Vehicles who separately attain Nirvana. Although this passage answers Kāśyapa's (Mahākāśyapa) previous question, it also dispels Cunda's (Cunda) doubts about impermanence. Because his doubts were explained, Mañjuśrī (Mañjuśrī) re-asked, initiating a deeper discussion. This passage is divided into six parts. The first part is that Mañjuśrī raises Cunda's doubts, requesting the Buddha to explain clearly. The second part is that the Buddha allows the elimination of doubts. The third part is that Mañjuśrī formally asks. The fourth part is that the Tathāgata (Tathāgata) explains clearly. The fifth part is that Mañjuśrī understands and comprehends. The sixth part is that there are those who have difficulty understanding, and Kāśyapa engages in questions and answers with the Buddha, discussing extensively. In the first part, 'Now this Cunda still has doubts,' comprehensively presenting his doubts. Where do the doubts arise from? They arise from the five difficulties that the Buddha answered earlier. The Buddha previously answered: 'Those who have not seen the Buddha-nature are called impermanent bodies, bodies that eat mixed food, etc.' The Tathāgata has already seen the Buddha-nature for countless eons. Cunda went forward to return home to prepare offerings. On the way, he pondered that the Tathāgata is permanent. Because he knew that those who see the Buddha-nature have power. Before seeing the Buddha-nature countless eons ago, he should have seen impermanence. If he was originally impermanent, he should be like that later as well, so this doubt arose. In response to the previous five difficulties, it is said 'still has'. Why didn't Cunda ask to resolve his doubts himself, but let Mañjuśrī ask? Mañjuśrī is Cunda's guide. Knowing his doubts and asking on his behalf is appropriate. What is so strange about this? Just like in the Earth Store Sutra, the leader of the liberation assembly knows that the assembly has deep doubts and asks for them with verses. It is similar to this. May the Buddha explain clearly. The second part is understandable. In the third part, Cunda doubts in his heart that the Tathāgata is permanent because he has seen the Buddha-nature, which is repeating the Buddha's previous words. Below begins to set difficulties. If seeing the Buddha-nature makes one permanent, then when one originally did not see the Buddha-nature, one should be impermanent, which is reasoning from the future to the past.
無常后亦應爾將前類后。何以故下舉事類徴。以是義下結以顯過。同皆無常故與聲聞緣覺無別。文殊上來舉彼純陀佛上之疑令佛解釋。文殊是中亦自有疑。疑彼凡夫二乘人等為當與佛一向定別。亦有究竟無別之義。故下文言文殊師利將欲問我。我知其意即為宣說。文殊師利即得解了。又復下言不但正為純陀說偈亦為文殊。故知文殊今亦有疑。文殊玄知佛釋純陀疑心竟時已疑亦遣。故默不問。第四釋中初舉偈正答。本有今無本無今有自立道理。此之偈義隨人不定。若就佛論。佛於過去無量劫前名之為本。即就彼時說之為今。佛於過去無量劫前有生死身名為本有。當於爾時無常法身說為今無。佛於過去無量劫前無常法身名為本無。當於爾時有生死身說為今有。若就凡夫二乘論之。望于當果宣說未成佛前為本。還即說此未成佛前以之為今。彼于現在有生死身名為本有。無常法身說為今無。又于現在無常法身名為本無。現有生死無常之身故曰今有。三世有法無是處者破他定義。此言不足。若具應言三世無法亦無是處。此偈隨人亦復不定。若就佛論。佛本所有生死之身。三世恒有無是處故今已斷離。本無法身三世恒無。無是處故佛今已得。若就凡夫二乘論之。彼本所有生死之身三世恒有無是處故當必除斷。彼本所無常住法身三世
恒無無是處故當必修證。以是義故。諸佛菩薩聲聞緣覺亦有差別亦無差別就人結答。以前偈中所辯義故諸佛菩薩聲聞緣覺亦有差別亦無差別。將此偈義就佛解釋。交異二乘故有差別。是義如何。如來本昔所有生死三世恒有無是處故。無量劫來斷之已竟。佛本所無常住法身三世恒無無是處故。無量劫來修成已竟。此異二乘故有差別。將此偈義就二乘解。當同如來故無差別。是義云何。聲聞緣覺本有生死三世恒有無是處故未來當斷。二乘所無常住法身三世恒無無是處故未來當得。當斷當得與佛不異故無差別。道言差別釋去向前純陀所疑。如來生死三世恒有無有是處佛今斷竟。何得難言佛本無常后亦應爾。常住真法三世恒無無是處故佛今證得交異二乘。何得難言如來無常與彼二乘一向無別。道言無差。釋去文殊自己所疑答並迦葉偈中之問。聲聞緣覺當舍無常當證常法共佛無異。釋去文殊心中之疑。二乘之人當同佛得。何得難言三乘之人各別有性。第五文殊領解可知。自下第六有難解者迦葉對佛問答重顯。有何難解。向前雖說人有差別無差別義。佛性差別無差別義猶自未顯。故下辯之。于中有二。一問性無差如來廣釋。第二云何性差別下問性差別如來廣解。前中有三。一明三乘佛性無差別。二迦葉白若一切生有佛性者佛與眾生
【現代漢語翻譯】 現代漢語譯本 恒常沒有不存在之處，所以應當必定修證。因為這個道理，諸佛、菩薩、聲聞、緣覺也有差別，也沒有差別，這是就人來總結回答。因為前面偈頌中所辨明的道理，諸佛、菩薩、聲聞、緣覺也有差別，也沒有差別。將這個偈頌的意義就佛來解釋，與二乘不同，所以有差別。這個道理是什麼呢？如來本來過去所有生死三世恒常有不存在之處，所以在無量劫以來已經斷盡。佛本來沒有的常住法身三世恒常沒有不存在之處，所以在無量劫以來已經修成。這與二乘不同，所以有差別。將這個偈頌的意義就二乘來解釋，當與如來相同，所以沒有差別。這個道理是什麼呢？聲聞、緣覺本來有的生死三世恒常有不存在之處，所以在未來應當斷除。二乘所沒有的常住法身三世恒常沒有不存在之處，所以在未來應當證得。應當斷除、應當證得與佛沒有不同，所以沒有差別。道言『差別』，解釋去除先前純陀（Chunda，人名）所懷疑的。如來生死三世恒常有不存在之處，佛現在已經斷盡。怎麼能責難說佛本來沒有常，後來也應當如此。常住真法三世恒常沒有不存在之處，佛現在證得，與二乘不同。怎麼能責難說如來沒有常，與二乘完全沒有區別。道言『沒有差別』，解釋去除文殊（Manjusri，菩薩名）自己所懷疑的，回答並迦葉（Kasyapa，佛陀弟子）偈頌中的問題。聲聞、緣覺應當捨棄無常，應當證得常法，與佛沒有不同。解釋去除文殊心中的懷疑。二乘之人應當與佛一樣證得。怎麼能責難說三乘之人各自有不同的自性。第五，文殊領悟理解，可以知道。從下面第六開始，有難以理解的地方，迦葉對佛問答，重新顯明。有什麼難以理解的呢？前面雖然說了人有差別、沒有差別的意義，佛性差別、沒有差別的意義仍然沒有顯明。所以下面辨明它。其中有二：一、說明三乘佛性沒有差別；二、迦葉問『如果一切眾生有佛性』。
【English Translation】 English version Constantly there is no place where it does not exist, therefore one should definitely cultivate and realize. Because of this reason, Buddhas, Bodhisattvas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers) also have differences and also have no differences, this is answering based on people. Because of the meaning explained in the previous verse, Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas also have differences and also have no differences. Taking the meaning of this verse to explain regarding the Buddha, being different from the two vehicles, therefore there are differences. What is this reason? The Tathagata's (Buddha) original past existence of birth and death in the three times (past, present, future) constantly has no place where it does not exist, therefore in immeasurable kalpas (eons) it has already been completely severed. The constantly abiding Dharma body that the Buddha originally did not have constantly has no place where it does not exist in the three times, therefore in immeasurable kalpas it has already been cultivated and accomplished. This is different from the two vehicles, therefore there are differences. Taking the meaning of this verse to explain regarding the two vehicles, when they become the same as the Tathagata, therefore there are no differences. What is this reason? The Sravakas and Pratyekabuddhas' original existence of birth and death in the three times constantly has no place where it does not exist, therefore in the future they should sever it. The constantly abiding Dharma body that the two vehicles do not have constantly has no place where it does not exist in the three times, therefore in the future they should attain it. What should be severed and what should be attained are not different from the Buddha, therefore there are no differences. The statement 'differences' explains and removes the doubts that Sundara (Chunda, a name) previously had. The Tathagata's birth and death in the three times constantly has no place where it does not exist, the Buddha has now completely severed it. How can one object and say that the Buddha originally had no permanence, and later it should also be like this. The constantly abiding true Dharma constantly has no place where it does not exist in the three times, the Buddha has now realized it, being different from the two vehicles. How can one object and say that the Tathagata has no permanence and is completely no different from those of the two vehicles. The statement 'no differences' explains and removes the doubts that Manjusri (Manjusri, a Bodhisattva) himself had, answering the questions in Kasyapa's (Kasyapa, a disciple of the Buddha) verse. The Sravakas and Pratyekabuddhas should abandon impermanence and should realize the permanent Dharma, being no different from the Buddha. Explains and removes the doubts in Manjusri's mind. People of the two vehicles should attain the same as the Buddha. How can one object and say that people of the three vehicles each have different natures. Fifth, Manjusri's understanding and comprehension can be known. Starting from the sixth below, there are difficult to understand places, Kasyapa's questions and answers to the Buddha, re-manifesting. What is difficult to understand? Although it was previously said that people have differences and no differences in meaning, the meaning of Buddha-nature having differences and no differences is still not clear. Therefore, it is explained below. There are two parts: one, explaining that the Buddha-nature of the three vehicles has no differences; two, Kasyapa asks 'If all sentient beings have Buddha-nature'.
有何差下明三乘人得果無別由性一故。三我今始知差無差下迦葉領解。前中迦葉先問起發。如佛所說佛菩薩等性無差別唯愿廣說利益眾生。下佛答之。先敕。后解。文別有三。一約乳喻明性無差。二約金喻明性無別。三於前義中有難解者重複明之。前中先喻。喻有四句。一三乘差別喻。二是人後時為祀祠下就相辯性喻。三見其乳色同一白下始見驚怪喻。四是人思下久思悟解喻。初中長者喻佛如來。若長者子喻大菩薩已證性者。多有諸牛喻三乘眾生。三乘相異名種種色。付一牧人委行化者。守護將養令其攝化。第二句中是人有時為祀祠等釋有二義。一約佛以解。言是人者謂長者人喻佛如來。為祀祠者謂以性理養諸賢聖。盡構諸牛著一器者盡說三乘同有佛性。顯在一詮名著一器。二約所委菩薩以釋。言是人者謂牧牛人喻修行者。為祀祠者為資菩提。盡構諸牛著一器者具觀三乘同有佛性。顯一觀心名著一器。第三句中見乳同色尋便驚等釋有二義。一對上初義就佛所化凡夫二乘以釋其言。凡夫二乘聞佛宣說三乘性一名為見乳同一白色。執相疑性名尋驚怪牛色各異乳云何一。二對上后義約就修行菩薩以解。修行菩薩證性一味名見其乳同一白色。執相疑真故言尋怪牛色各異乳云何一。第四句中是人思等釋有二義。一對上初義約就凡
【現代漢語翻譯】 現代漢語譯本 問：三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）之人證得的果位沒有差別，是因為佛性是同一的嗎？ 答：我現在才知道，差別與無差別，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）領悟理解了。 前面（的經文中），迦葉首先提問啓發，如佛所說，佛、菩薩（Bodhisattva）等的佛性沒有差別，唯愿（佛）廣泛宣說，利益眾生。 下面（的經文中），佛回答了他。先是敕令，后是解釋。文義的差別有三種：一是通過乳的譬喻說明佛性沒有差別；二是通過金的譬喻說明佛性沒有區別；三是對於前面意義中難以理解的地方，重複說明。 前面（的譬喻）中，先是譬喻。譬喻有四句：一是三乘差別的譬喻；二是『人後時為祀祠』下，就現象辨析佛性的譬喻；三是『見其乳色同一白』下，開始感到驚怪的譬喻；四是『是人思』下，長久思考領悟理解的譬喻。 最初（的譬喻）中，長者比喻佛如來（Tathāgata）。若長者的兒子比喻大菩薩（Mahāsattva），已經證悟佛性的人。『多有諸牛』比喻三乘眾生。三乘的相狀不同，名為種種色。『付一牧人委行化者』，守護將養，令其攝受教化。 第二句中，『是人有時為祀祠等』，解釋有兩種含義：一是就佛來解釋。『是人』指的是長者，比喻佛如來。『為祀祠』指的是用佛性真理供養諸位賢聖。『盡構諸牛著一器者』，全部宣說三乘共同具有佛性。顯現在一個詮釋中，名為『著一器』。 二是就所委任的菩薩來解釋。『是人』指的是牧牛人，比喻修行者。『為祀祠』指的是爲了資助菩提（bodhi，覺悟）。『盡構諸牛著一器者』，全面觀察三乘共同具有佛性。顯現在一個觀心中，名為『著一器』。 第三句中，『見乳同色尋便驚等』，解釋有兩種含義：一是針對上面第一種含義，就佛所教化的凡夫二乘來解釋。凡夫二乘聽聞佛宣說三乘佛性同一，名為『見乳同一白色』。執著于現象而懷疑佛性，名為『尋驚怪牛色各異乳云何一』。 二是針對上面第二種含義，就修行菩薩來解釋。修行菩薩證悟佛性同一，名為『見其乳同一白色』。執著于現象而懷疑真理，所以說『尋怪牛色各異乳云何一』。 第四句中，『是人思等』，解釋有兩種含義：一是針對上面第一種含義，就凡夫
【English Translation】 English version Question: Is it because the nature (of all beings) is the same that there is no difference in the fruits attained by those of the Three Vehicles (Triyāna, the vehicles of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna)? Answer: Only now do I understand the difference and non-difference. Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) comprehends and understands. Earlier (in the sutra), Kāśyapa first asked and initiated, as the Buddha said, the nature of Buddhas, Bodhisattvas (Bodhisattva), etc., is without difference. I only wish (the Buddha) would explain it widely to benefit sentient beings. Below (in the sutra), the Buddha answers him. First, an instruction; then, an explanation. The differences in the text are threefold: first, using the analogy of milk to illustrate that nature has no difference; second, using the analogy of gold to illustrate that nature has no distinction; third, for those parts of the previous meaning that are difficult to understand, they are explained repeatedly. In the previous (analogies), first is the analogy. The analogy has four sentences: first, the analogy of the differences of the Three Vehicles; second, 'the person sometimes performs sacrifices' below, the analogy of distinguishing nature based on phenomena; third, 'seeing that the color of the milk is the same white' below, the analogy of beginning to be surprised and amazed; fourth, 'the person thinks' below, the analogy of long contemplation and understanding. In the initial (analogy), the elder is a metaphor for the Buddha Tathāgata. If the elder's son is a metaphor for a great Bodhisattva (Mahāsattva), one who has already realized the nature. 'Many cows' are a metaphor for the sentient beings of the Three Vehicles. The appearances of the Three Vehicles are different, called various colors. 'Entrusting to a herdsman to carry out transformation', protecting and nurturing, causing them to be received and taught. In the second sentence, 'the person sometimes performs sacrifices, etc.', there are two meanings: first, explained from the perspective of the Buddha. 'The person' refers to the elder, a metaphor for the Buddha Tathāgata. 'Performing sacrifices' refers to nourishing the virtuous and sages with the truth of nature. 'Collecting all the cows and putting them in one vessel' means fully proclaiming that the Three Vehicles share the same Buddha-nature. Manifesting in one interpretation is called 'putting in one vessel'. Second, explained from the perspective of the entrusted Bodhisattva. 'The person' refers to the herdsman, a metaphor for the practitioner. 'Performing sacrifices' refers to assisting bodhi (bodhi, enlightenment). 'Collecting all the cows and putting them in one vessel' means fully observing that the Three Vehicles share the same Buddha-nature. Manifesting in one's contemplation is called 'putting in one vessel'. In the third sentence, 'seeing the milk is the same color, they are immediately surprised, etc.', there are two meanings: first, in response to the first meaning above, explained from the perspective of the ordinary people of the Two Vehicles who are taught by the Buddha. The ordinary people of the Two Vehicles hear the Buddha proclaim that the Buddha-nature of the Three Vehicles is the same, called 'seeing the milk is the same white color'. Clinging to phenomena and doubting nature is called 'immediately surprised that the colors of the cows are different, how can the milk be one?' Second, in response to the second meaning above, explained from the perspective of the practicing Bodhisattva. The practicing Bodhisattva realizes that the Buddha-nature is the same, called 'seeing that the milk is the same white color'. Clinging to phenomena and doubting the truth, therefore it is said 'surprised that the colors of the cows are different, how can the milk be one?' In the fourth sentence, 'the person thinks, etc.', there are two meanings: first, in response to the first meaning above, from the perspective of ordinary people
夫二乘以解。凡夫二乘久后思量知由諸聖顯性行同故令性一。如人思量犢子眾生感乳業同故令乳一。二對上后義約就修行菩薩以釋。修行菩薩久思由聖顯性行同故令性一。此三句中雖各二義。準下合文初義應善。下說聲聞凡夫疑故。下合顯法。聲聞緣覺菩薩亦爾合初句中多有諸牛有種種色。第二一句略而不合。同一性下合第三句。于中先合見乳一色。同一佛性正合前喻。猶如下帖。所以下釋。而諸眾生言佛以下合尋怪等而諸眾生言佛菩薩聲聞緣覺而有差別合尋驚性牛色各異。有諸聲聞凡夫之人疑於三乘雲何無別合乳云何皆同一色。是諸眾生久后解下合第四句。先合後帖。第二段中初先立喻。金礦喻於三乘之人。陶煉滓穢消融成金喻除妄染而得成佛。成佛可重名直無量。次合顯法。聲聞緣覺菩薩亦爾合前金礦皆得成就。同一佛性合融成金。何以故下合煉滓穢。先問起發。何故同一。除煩惱故釋同所以。如彼金下舉喻以帖。是以下結。終成不殊故始性一。自下第三重複顯前初段中義。明前疑人久后思量得解所由。由聞涅槃秘藏故解。于中初辯。如彼已下舉喻對顯。聲聞凡夫后成佛時。如彼長者知乳一相而不怪也。何以故下釋前知性同一所由。由斷煩惱。自下第二明由性一得果無別。舉果無別成無別乘。迦葉先難。難中有二
【現代漢語翻譯】 現代漢語譯本 『二乘』（Sravaka-yana and Pratyeka-buddha-yana）之說是爲了方便解釋。凡夫和二乘行者經過長時間的思考，認識到諸聖（指佛、菩薩等）所顯現的佛性以及修行方式是相同的，因此認為佛性是一致的。就像人們思考小牛等眾生，因為感受乳的業力相同，所以認為乳是一樣的。這裡『二』是相對於『上』（指佛）而言，『后』是指時間上的後來，從修行的角度來說，指的是菩薩。修行的菩薩經過長時間的思考，認識到諸聖所顯現的佛性以及修行方式是相同的，因此認為佛性是一致的。這三句話中雖然各有兩種含義，但根據下文的對應關係，第一種含義應該是正確的。下文說聲聞和凡夫會產生疑惑。下文是結合經文來闡釋佛法。聲聞（Sravaka）、緣覺（Pratyeka-buddha）、菩薩（Bodhisattva）也是如此，對應第一句，就像有很多牛，有各種各樣的顏色。第二句省略了對應關係。『同一性』對應第三句。其中先對應『見乳一色』，『同一佛性』 正好對應前面的比喻，就像下面的經文所說。『所以』以下是解釋。『而諸眾生』，從『言佛』以下，對應『尋怪』等，『而諸眾生言佛、菩薩、聲聞、緣覺而有差別』，對應『尋驚性牛色各異』。『有諸聲聞凡夫之人疑於三乘雲何無別』，對應『乳云何皆同一色』。『是諸眾生久后解』，對應第四句，先對應，后貼合。第二段中，首先建立比喻，金礦比喻三乘之人。陶冶、煉製，去除雜質，融化成金，比喻去除虛妄的染污而成就佛果。成就佛果非常重要，價值無法衡量。其次結合經文來闡釋佛法。『聲聞、緣覺、菩薩亦爾』，對應『前金礦皆得成就』，『同一佛性』對應『融成金』。『何以故』以下對應『煉滓穢』。先提問以引發思考，『何故同一』，『除煩惱故』解釋相同的原因。『如彼金』以下，舉例來貼合。『是以下』是結論，最終成就沒有差別，所以最初的佛性是一致的。從下面第三段開始，重複闡釋前面第一段中的含義，說明前面產生疑惑的人經過長時間的思考而得到理解的原因，是因為聽聞了《涅槃經》（Nirvana Sutra）的秘藏。其中首先進行辨析。『如彼已下』，舉例來對應闡釋。聲聞和凡夫後來成就佛果時，就像那位長者知道乳的本質是一樣的，而不會感到奇怪。『何以故』以下，解釋前面所說的知道佛性是一致的原因，是因為斷除了煩惱。從下面第二點開始，說明因為佛性是一致的，所以得到的果報沒有差別。舉例說明果報沒有差別，從而證明沒有不同的乘。迦葉（Kasyapa）首先提出疑問，疑問中有兩點。
【English Translation】 English version The explanation of the 『Two Vehicles』 (Sravaka-yana and Pratyeka-buddha-yana) is for the sake of convenience. Ordinary people and practitioners of the Two Vehicles, after a long period of contemplation, realize that the Buddha-nature manifested by all the sages (referring to Buddhas, Bodhisattvas, etc.) and their methods of practice are the same, and therefore they believe that the Buddha-nature is consistent. It's like people thinking about calves and other sentient beings, because they experience the same karma of consuming milk, so they think that milk is the same. Here, 『Two』 is relative to 『Above』 (referring to the Buddha), 『Later』 refers to a later point in time, and from the perspective of practice, it refers to Bodhisattvas (Bodhisattva). Bodhisattvas who practice, after a long period of contemplation, realize that the Buddha-nature manifested by all the sages and their methods of practice are the same, and therefore they believe that the Buddha-nature is consistent. Although each of these three sentences has two meanings, according to the correspondence in the following text, the first meaning should be correct. The following text says that Sravakas and ordinary people will have doubts. The following text combines the sutras to explain the Dharma. Sravakas (Sravaka), Pratyeka-buddhas (Pratyeka-buddha), and Bodhisattvas (Bodhisattva) are also like this, corresponding to the first sentence, just like there are many cows with various colors. The second sentence omits the correspondence. 『Same nature』 corresponds to the third sentence. Among them, first corresponds to 『seeing the same color of milk』, 『same Buddha-nature』 corresponds exactly to the previous metaphor, just like the following sutra says. 『Therefore』 below is the explanation. 『And all sentient beings』, from 『saying Buddha』 below, corresponds to 『seeking strangeness』 etc., 『and all sentient beings say that Buddhas, Bodhisattvas, Sravakas, and Pratyeka-buddhas are different』, corresponds to 『seeking surprising differences in the nature and color of cows』. 『Some Sravakas and ordinary people doubt why the Three Vehicles are not different』, corresponds to 『why is the milk all the same color』. 『These sentient beings understand after a long time』, corresponds to the fourth sentence, first corresponds, then fits. In the second paragraph, first establish a metaphor, gold ore is a metaphor for people of the Three Vehicles. Refining, smelting, removing impurities, and melting into gold is a metaphor for removing false defilements and achieving Buddhahood. Achieving Buddhahood is very important and its value cannot be measured. Secondly, combine the sutras to explain the Dharma. 『Sravakas, Pratyeka-buddhas, and Bodhisattvas are also like this』, corresponds to 『the previous gold mines are all achieved』, 『same Buddha-nature』 corresponds to 『melting into gold』. 『Why』 below corresponds to 『refining impurities』. First ask a question to stimulate thinking, 『Why the same』, 『because of removing afflictions』 explains the reason for the same. 『Like that gold』 below, give an example to fit. 『Below is』 is the conclusion, the final achievement is no different, so the initial Buddha-nature is consistent. Starting from the third paragraph below, repeat the meaning of the first paragraph above, explaining the reason why the person who had doubts before understood after a long period of contemplation, because they heard the secret treasure of the Nirvana Sutra (Nirvana Sutra). Among them, first analyze. 『Like that below』, give an example to correspond and explain. When Sravakas and ordinary people later achieve Buddhahood, it is like that elder knowing that the essence of milk is the same, and not feeling strange. 『Why』 below, explain the reason for knowing that the Buddha-nature is the same, because of cutting off afflictions. Starting from the second point below, explain that because the Buddha-nature is the same, the resulting rewards are no different. Give an example to illustrate that the rewards are no different, thereby proving that there are no different vehicles. Kasyapa (Kasyapa) first raised a question, and there are two points in the question.
。一難同使別。二若諸眾生皆有性下難別使同。難同使別為彰二乘現無所得。難別使同爲顯二乘當同佛得。前中若生有佛性者牒佛前言。佛與眾生有何差別約性徴相。性理既同眾生共佛有何差別。如是說下結以顯過。佛同眾生上下混濫名多過咎。就后難中句別有二。一以性同徴破別得。若諸眾生皆有佛性何因緣故舍利弗等以小涅槃而般涅槃。乃至菩薩于大涅槃而般涅槃。二以性同責不同得。如是等人若同佛性何故不同如來涅槃而般涅槃。亦有經言不般涅槃所謂不般二乘涅槃。下佛答之。文還有二。一對上初難明佛涅槃二乘不得故有差別。于中初辯。以是義下結大異小。二乘已得數滅涅槃不名得佛大般涅槃。故大般涅槃名為善有。二世若無下對向後難明二乘人無別得果當同佛得故無別乘。于中還二。一對向初徴明舍利等無別涅槃。二如汝言下對向後責明二乘人當同佛得。前中初言世若無佛非無二乘得二涅槃。反明二乘無別所得。若正應言一切世間唯一佛乘故無二乘得二種涅槃。此猶經中十方佛土唯一佛乘無二無三。迦葉言下問答重顯。迦葉先問是義云何。下佛釋之。釋意如何。明無量劫乃有一佛出現於世。由佛難出。為化眾生權開三乘而度脫之。非實有三。所以言無。第二段中如汝所言菩薩二乘無差別者牒前問辭。迦葉
【現代漢語翻譯】 現代漢語譯本 一、 難點在於如何區分（佛與眾生）的使（作用），二、如果所有眾生都具有佛性，那麼就難以區分使（作用）的不同，這與（佛與眾生）的同性相悖。區分使（作用）的不同是爲了彰顯二乘（聲聞乘和緣覺乘）實際上並沒有獲得任何東西。難以區分使（作用）的不同是爲了表明二乘最終會和佛一樣獲得（涅槃）。 在前一個難點中，如果眾生具有佛性，這是呼應佛陀之前所說的話。佛與眾生之間有什麼差別呢？這是從佛性的角度來提問。如果佛性相同，那麼眾生與佛之間又有什麼差別呢？ 『如是說下』總結並揭示了（這種觀點的）過失。佛與眾生相同，上下混淆，這被稱為多重過失。 在後面的難點中，每一句都有兩層含義。第一，以佛性相同來質疑（二乘）獲得的差別。如果所有眾生都具有佛性，那麼為什麼舍利弗（Sariputra）（佛陀的十大弟子之一）等人要以小涅槃（Hinayana Nirvana）而般涅槃（Parinirvana，入滅），乃至菩薩（Bodhisattva）要以大涅槃（Mahayana Nirvana）而般涅槃呢？第二，以佛性相同來責問（二乘）沒有獲得相同的（涅槃）。如果這些人與佛具有相同的佛性，那麼為什麼他們不以如來（Tathagata）的涅槃而般涅槃呢？也有經典說不般涅槃，這裡指的是不般二乘的涅槃。 下面是佛陀的回答。回答分為兩部分。第一，針對前面的第一個難點，說明佛的涅槃是二乘無法獲得的，因此存在差別。其中首先進行辯論。『以是義下』總結說大涅槃與小涅槃有很大的不同。二乘已經獲得了數滅涅槃（Nirvana of Cessation），但這不能被稱為獲得了佛的大般涅槃。因此，大般涅槃被稱為『善有』。 第二，『二世若無下』針對後面的難點，說明二乘之人沒有獲得不同的果位，最終會和佛一樣獲得（涅槃），因此沒有不同的乘。其中也分為兩部分。第一，針對前面的質疑，說明舍利弗等人並沒有獲得不同的涅槃。第二，『如汝言下』針對後面的責問，說明二乘之人最終會和佛一樣獲得（涅槃）。 在前一部分中，首先說『世若無佛非無二乘得二涅槃』，反過來說明二乘並沒有獲得不同的東西。如果正確地表達，應該說一切世間只有一佛乘，因此沒有二乘獲得兩種涅槃。這就像經典中所說，十方佛土只有一佛乘，沒有二乘和三乘。迦葉（Kasyapa）（佛陀的弟子）『言下』問答再次顯明（這個道理）。迦葉先問『是義云何』。下面是佛陀的解釋。解釋的含義是什麼呢？說明無量劫（Kalpa）才有一佛出現在世間。由於佛很難出現，爲了教化眾生，權宜地開設了三乘來度脫他們，實際上並沒有三乘，所以說沒有。第二段中，『如汝所言菩薩二乘無差別者』，這是呼應前面的提問，迦葉（Kasyapa）。
【English Translation】 English version First, the difficulty lies in how to differentiate the 'use' (function) of (Buddha and sentient beings). Second, if all sentient beings possess Buddha-nature, then it becomes difficult to distinguish the differences in 'use' (function), which contradicts the sameness of (Buddha and sentient beings). Differentiating the 'use' (function) is to highlight that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) actually attain nothing. In the first difficulty, if sentient beings possess Buddha-nature, this echoes what the Buddha said earlier. What difference is there between the Buddha and sentient beings? This question is posed from the perspective of Buddha-nature. If Buddha-nature is the same, then what difference is there between sentient beings and the Buddha? 'As said below' concludes and reveals the fault (of this view). The Buddha being the same as sentient beings, mixing up and down, is called multiple faults. In the later difficulty, each sentence has two layers of meaning. First, using the sameness of Buddha-nature to question the difference in attainment (of the Two Vehicles). If all sentient beings possess Buddha-nature, then why do Śāriputra (one of the Buddha's ten great disciples) and others enter Parinirvana (complete Nirvana) with Hinayana Nirvana (Lesser Vehicle Nirvana), and even Bodhisattvas enter Parinirvana with Mahayana Nirvana (Greater Vehicle Nirvana)? Second, using the sameness of Buddha-nature to question (the Two Vehicles) not attaining the same (Nirvana). If these people have the same Buddha-nature as the Buddha, then why do they not enter Parinirvana with the Nirvana of the Tathagata (Thus Come One)? There are also scriptures that say not to enter Parinirvana, which refers to not entering the Nirvana of the Two Vehicles. Below is the Buddha's answer. The answer is divided into two parts. First, addressing the first difficulty above, it explains that the Buddha's Nirvana cannot be attained by the Two Vehicles, therefore there is a difference. Among them, the debate is first conducted. 'With this meaning below' concludes that Mahayana Nirvana is very different from Hinayana Nirvana. The Two Vehicles have already attained Nirvana of Cessation, but this cannot be called attaining the Buddha's Great Parinirvana. Therefore, Great Parinirvana is called 'Good Existence'. Second, 'If there is no world below' addresses the later difficulty, explaining that people of the Two Vehicles do not attain different fruits, and will eventually attain (Nirvana) like the Buddha, therefore there are no different vehicles. It is also divided into two parts. First, addressing the previous question, it explains that Śāriputra and others did not attain different Nirvanas. Second, 'As you say below' addresses the later question, explaining that people of the Two Vehicles will eventually attain (Nirvana) like the Buddha. In the first part, it first says 'If there is no Buddha in the world, it is not that the Two Vehicles do not attain two Nirvanas', which conversely explains that the Two Vehicles did not attain different things. If expressed correctly, it should be said that there is only One Buddha Vehicle in all the world, therefore there are no Two Vehicles attaining two kinds of Nirvanas. This is like what the scriptures say, there is only One Buddha Vehicle in the Buddha lands of the ten directions, there are no Two or Three Vehicles. Kāśyapa (the Buddha's disciple) 'said below' and the answer again clarifies (this principle). Kāśyapa first asked 'What is the meaning of this?'. Below is the Buddha's explanation. What is the meaning of the explanation? It explains that a Buddha appears in the world only after countless Kalpas (eons). Because it is difficult for a Buddha to appear, for the sake of teaching sentient beings, the Three Vehicles are expediently opened to liberate them, but in reality there are no Three Vehicles, so it is said that there are none. In the second paragraph, 'As you said, there is no difference between Bodhisattvas and the Two Vehicles', this echoes the previous question, Kāśyapa.
于向初番問中說言菩薩聲聞緣覺性無差別唯愿廣說。佛今將欲述其所問辯明三乘所得無別。故今牒之。我先於此已說其義諸阿羅漢無有善有明二乘人現無別得。佛于向前四相章中說諸羅漢所得涅槃猶如燈滅無有善有。故今指彼明二乘人所得非有。亦可次前宣說如來善有涅槃二乘不得。今指彼也。舉現無得成其當來同佛得矣。何以故下正明二乘當同佛得。言何以故徴前起后。何故羅漢現無善有。諸羅漢下釋后顯前。以其當得大涅槃故故現無之。于中初先正明羅漢當得涅槃。以是義下結嘆涅槃為畢竟樂。以諸羅漢究竟所歸。故知涅槃有畢竟樂。是故已下結嘆涅槃以之為大。三乘同歸故得名大。自下第三迦葉領解。前兩段中就后領之。迦葉初言始知差別無差別義略言領解。聲聞緣覺現無善有名為差別。當同佛得名無差別。何以下釋。遍釋無別。于中初法次喻后結。同證涅槃故悉名常。以是義下結成差別無差別義。
上來第一問性無差如來廣釋。自下第二問性有差如來廣解。性體雖一約緣有異故須辯之。於此文中有三問答。初問性差。如來遍就聖人答之。第二迦葉就凡重問。如來為辯。第三以凡對聖為難。如來為釋。初問可知。如來答中先別後結。別中約人就喻顯異。聲聞如乳。緣覺如酪。菩薩如似生熟二蘇。地前如生
【現代漢語翻譯】 現代漢語譯本： 先前阿難提問時說，菩薩、聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，不依師教，自行悟道者）的自性沒有差別，希望佛陀詳細解說。佛陀現在將要闡述他所提的問題，辯明三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）所證得的果位沒有差別。所以現在重提此事。我先前已經在此說過這個道理，諸位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）沒有善有。二乘人（聲聞乘和緣覺乘的修行者）現在沒有差別證得。佛陀在前面的四相章中說過，諸位阿羅漢所證得的涅槃（Nirvāṇa，寂滅解脫的境界）就像燈火熄滅一樣，沒有善有。所以現在指出他們所證得的並非實有。也可以接著前面所說的如來（Tathāgata，佛陀的稱號）具有善有的涅槃，二乘人無法證得。現在指的就是這個。指出他們現在沒有證得，成就他們將來與佛陀一樣證得。為什麼呢？下面正式說明二乘將來會與佛陀一樣證得。『何以故』是提問以引起下文。為什麼阿羅漢現在沒有善有呢？『諸羅漢』下面解釋後文，顯明前文。因為他們將來會證得大涅槃（Mahā-Nirvāṇa，究竟圓滿的涅槃），所以現在沒有證得。其中首先正式說明阿羅漢將來會證得涅槃。『以是義』下面總結讚歎涅槃是畢竟的快樂。因為諸位阿羅漢最終的歸宿。所以知道涅槃具有畢竟的快樂。『是故』以下總結讚歎涅槃是偉大的。三乘共同歸向它，所以得名為大。從下面開始是迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）領悟理解。前面兩段中就後文領悟理解。迦葉最初說『始知差別無差別義』，簡略地說領悟理解。聲聞、緣覺現在沒有善有，名為差別。將來與佛陀一樣證得，名為無差別。『何以』以下解釋。普遍解釋無差別。其中首先是法，其次是比喻，最後是總結。共同證得涅槃，所以都名為常。『以是義』下面總結成就差別無差別的道理。 上面是第一個問題，關於自性沒有差別，如來廣泛地解釋。下面是第二個問題，關於自性有差別，如來廣泛地解釋。自性本體雖然是一個，但因緣不同，所以需要辨別。在這段文字中有三個問答。最初是提問自性的差別。如來普遍地就聖人回答。第二次是迦葉就凡夫重新提問。如來為他辯解。第三次是用凡夫與聖人相對比來發難。如來為他解釋。最初的提問可以知道。如來的回答中先是分別，后是總結。分別之中，就人來比喻顯明差異。聲聞像乳。緣覺像酪。菩薩像似生酥和熟酥。地上菩薩像生酥。
【English Translation】 English version: Previously, Ānanda asked, saying that there is no difference in the nature of Bodhisattvas, Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment independently without a teacher). He requested the Buddha to explain this in detail. The Buddha is now about to elaborate on his question, clarifying that there is no difference in the attainment of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, he is now reiterating this matter. I have already spoken about this principle here, that the Arhats (those who have eradicated all afflictions and attained liberation) do not possess 'good existence'. Practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) currently have no distinct attainment. The Buddha stated in the previous chapter on the Four Characteristics that the Nirvāṇa (the state of cessation and liberation) attained by the Arhats is like the extinguishing of a lamp, without 'good existence'. Therefore, he is now pointing out that what they have attained is not truly existent. It can also be said, following the previous statement, that the Tathāgata (the title of the Buddha) possesses Nirvāṇa with 'good existence', which the Two Vehicles cannot attain. This is what he is referring to now. Pointing out that they have not attained it now, accomplishes their future attainment equal to that of the Buddha. Why is that? Below, it is formally explained that the Two Vehicles will attain the same as the Buddha in the future. 'Why is that?' is a question to introduce the following text. Why do the Arhats not possess 'good existence' now? 'The Arhats' below explains the latter part, revealing the former part. Because they will attain Mahā-Nirvāṇa (ultimate and complete Nirvāṇa) in the future, they do not possess it now. Among them, it is first formally stated that the Arhats will attain Nirvāṇa in the future. 'For this reason' below concludes and praises Nirvāṇa as ultimate bliss. Because it is the ultimate destination of the Arhats. Therefore, it is known that Nirvāṇa possesses ultimate bliss. 'Therefore' below concludes and praises Nirvāṇa as great. The Three Vehicles commonly turn towards it, so it is named 'Great'. From below, Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) comprehends and understands. In the previous two sections, he comprehends and understands based on the latter part. Kāśyapa initially says 'I now understand the meaning of difference and non-difference', briefly stating his comprehension and understanding. Śrāvakas and Pratyekabuddhas do not possess 'good existence' now, which is called difference. They will attain the same as the Buddha in the future, which is called non-difference. 'Why' below explains. Universally explaining non-difference. Among them, first is the Dharma, then the metaphor, and finally the conclusion. They commonly attain Nirvāṇa, so they are all named 'Permanent'. 'For this reason' below concludes and establishes the principle of difference and non-difference. Above is the first question, regarding the nature having no difference, which the Tathāgata extensively explained. Below is the second question, regarding the nature having difference, which the Tathāgata extensively explains. Although the essence of nature is one, it differs due to conditions, so it needs to be distinguished. In this passage, there are three questions and answers. Initially, the question is about the difference in nature. The Tathāgata universally answers based on the sages. The second time, Kāśyapa re-asks about ordinary beings. The Tathāgata explains for him. The third time, ordinary beings are compared to sages to raise a difficulty. The Tathāgata explains for him. The initial question can be understood. In the Tathāgata's answer, there is first distinction, then conclusion. Among the distinctions, the differences are clarified by using metaphors for people. Śrāvakas are like milk. Pratyekabuddhas are like curds. Bodhisattvas are like ghee and clarified butter. Bodhisattvas on the ground are like ghee.
。地上如熟。亦可七地已還如生。八地已上如似熟蘇。佛如醍醐。以是下結。就菩薩中生熟兩分應有五階。合故云四。第二問中一切眾生性相云何偏問凡夫。下佛還復約喻答之。先喻后合。以此通前。喻別有六。始從雜血乃至醍醐此六況法。前劫不定。凡有四別。一義如向。第二如后迦葉中說。凡夫佛性如雜血乳。須陀斯陀斷少煩惱如出血乳。那含如酪。羅漢佛性如似生蘇。緣覺菩薩如彼熟蘇。佛如醍醐。第三義者。凡夫二乘及大乘中善趣佛性如雜血乳。種性解行如出血乳。初地如酪。二地已上如似生蘇。八地已上如似熟蘇。佛如醍醐。第四義者。解行已前如雜血乳。初地佛性如出血乳。二地已上佛性如酪。八地已上性如生蘇。後身佛性如似熟蘇。佛如醍醐。末後二義義有文無。文雖不說理必有之。第三番中迦葉初先舉凡對聖難佛所說。如佛向說凡性不如聲聞性勝。凡性既劣。如來何故說拘尸城歡喜旃陀賢劫作佛。聲聞性勝。如來何故不記舍利及目連等速成佛道。下佛答之。答意如。何彰彼歡喜雖為旃陀實是菩薩。佛于諸聖隨愿遲速與記不同。歡喜旃陀以發速愿故與速記。非記凡夫不得為難。文中有三。一明如來隨愿遲速與記不同。有聲聞等愿久護法則與遲記。若發速愿便與速記。二如商人下明隨化宜不得授彼聲聞速
【現代漢語翻譯】 現代漢語譯本：地上如同成熟的果實。也可以說七地菩薩及以下如同生的，八地菩薩及以上如同似熟的酥油。佛如同醍醐。這是總結下文。就菩薩而言，生和熟兩種狀態應該有五個階段，合起來說就是四個。第二個問題中，『一切眾生性相如何』，偏偏只問凡夫。下面的佛陀回答仍然用比喻。先比喻后結合，以此貫通前面所說的。比喻的區別有六種，開始從雜血乳到醍醐這六種情況來比況佛法。前面的劫數不定，凡夫有四種區別。第一種意義如前所述。第二種意義如後面《迦葉品》中所說，凡夫的佛性如同雜血乳，須陀洹（Srotapanna，入流果）和斯陀含（Sakadagamin，一來果）斷除少量煩惱如同出血乳，阿那含（Anagamin，不還果）如同酪，阿羅漢（Arhat，無學）的佛性如同似生酥，緣覺（Pratyekabuddha，獨覺）菩薩如同似熟酥，佛如同醍醐。第三種意義是，凡夫、二乘（聲聞和緣覺）以及大乘中善趣的佛性如同雜血乳，種性（Gotra，根性）解行如同出血乳，初地（Prathama-bhumi，歡喜地）菩薩如同酪，二地菩薩及以上如同似生酥，八地菩薩及以上如同似熟酥，佛如同醍醐。第四種意義是，解行之前如同雜血乳，初地菩薩的佛性如同出血乳，二地菩薩及以上佛性如同酪，八地菩薩及以上佛性如同生酥，後身菩薩的佛性如同似熟酥，佛如同醍醐。最後兩種意義，意義有，但文字沒有。文字雖然沒有說，但道理必然存在。第三段中，迦葉（Kasyapa）首先舉凡夫對聖人的不同來質疑佛陀所說。如同佛陀所說，凡夫的佛性不如聲聞（Sravaka，聞法覺悟者）的佛性殊勝。凡夫的佛性既然低劣，如來（Tathagata，佛的稱號）為什麼說拘尸那迦（Kusinagara）的歡喜（Nanda）旃陀（Canda）在賢劫（Bhadrakalpa，賢善劫）會成佛？聲聞的佛性殊勝，如來為什麼不給舍利弗（Sariputra）和目犍連（Maudgalyayana）等人授記迅速成佛？下面的佛陀回答了他。回答的意思是，如何彰顯那個歡喜雖然是旃陀，但實際上是菩薩。佛陀對於諸聖者，根據他們的願力，遲或速地給予授記是不同的。歡喜旃陀因為發了迅速成佛的愿，所以給予他快速的授記。不能因為給凡夫授記就提出質疑。文中包含三點。第一點說明如來根據願力遲或速地給予授記是不同的。有些聲聞等發願長久護持佛法，就給予他們遲緩的授記。如果發了迅速成佛的愿，就給予他們快速的授記。第二點，如同商人下文說明根據教化的適宜性，不能給予那些聲聞快速的授記。
【English Translation】 English version: The ground is like ripened fruit. It can also be said that those at the seventh Bhumi (stage of Bodhisattva development) and below are like raw, while those at the eighth Bhumi and above are like nearly ripened ghee. The Buddha is like the finest ghee (clarified butter). This concludes the previous statement. Regarding Bodhisattvas, the two states of raw and ripe should have five stages, which are combined into four. In the second question, 'What is the nature and characteristics of all sentient beings?', it specifically asks about ordinary beings. The Buddha's response below still uses metaphors. First the metaphor, then the combination, using this to connect what was said earlier. The differences in the metaphors are sixfold, starting from mixed blood milk to the finest ghee, these six situations are used to compare the Dharma. The previous kalpas (eons) are uncertain, and ordinary beings have four distinctions. The first meaning is as mentioned before. The second meaning is as mentioned later in the Kasyapa chapter, the Buddha-nature of ordinary beings is like mixed blood milk, Srotapanna (stream-enterer) and Sakadagamin (once-returner) who have cut off a small amount of afflictions are like blood milk, Anagamin (non-returner) is like curd, the Buddha-nature of Arhat (worthy one) is like nearly raw ghee, Pratyekabuddha (solitary Buddha) Bodhisattvas are like nearly ripened ghee, and the Buddha is like the finest ghee. The third meaning is that the Buddha-nature of ordinary beings, the two vehicles (Sravakas and Pratyekabuddhas), and those in the Mahayana (great vehicle) who are in good destinies is like mixed blood milk, Gotra (lineage/spiritual faculty) understanding and practice is like blood milk, the first Bhumi (Joyful Ground) Bodhisattva is like curd, Bodhisattvas at the second Bhumi and above are like nearly raw ghee, Bodhisattvas at the eighth Bhumi and above are like nearly ripened ghee, and the Buddha is like the finest ghee. The fourth meaning is that before understanding and practice is like mixed blood milk, the Buddha-nature of the first Bhumi Bodhisattva is like blood milk, the Buddha-nature of Bodhisattvas at the second Bhumi and above is like curd, the Buddha-nature of Bodhisattvas at the eighth Bhumi and above is like raw ghee, the Buddha-nature of the last-bodied Bodhisattva is like nearly ripened ghee, and the Buddha is like the finest ghee. The last two meanings, the meaning exists, but the text does not. Although the text does not say it, the principle must exist. In the third section, Kasyapa first uses the difference between ordinary beings and sages to question what the Buddha said. As the Buddha said, the Buddha-nature of ordinary beings is not as superior as the Buddha-nature of Sravakas (hearers/disciples). Since the Buddha-nature of ordinary beings is inferior, why did the Tathagata (Buddha) say that Nanda and Canda in Kusinagara will become Buddhas in the Bhadrakalpa (fortunate eon)? The Buddha-nature of Sravakas is superior, why didn't the Tathagata predict that Sariputra and Maudgalyayana and others would quickly become Buddhas? The Buddha answered him below. The meaning of the answer is, how to show that although that Nanda is Canda, he is actually a Bodhisattva. The Buddha gives predictions to the sages, according to their vows, slowly or quickly, is different. Nanda and Canda were given a quick prediction because they made a vow to quickly become Buddhas. One cannot question because ordinary beings are given predictions. There are three points in the text. The first point explains that the Tathagata gives predictions slowly or quickly according to the vows is different. Some Sravakas and others vow to protect the Dharma for a long time, so they are given a slow prediction. If they make a vow to quickly become Buddhas, they are given a quick prediction. The second point, like the merchant below, explains that according to the suitability of the teachings, those Sravakas cannot be given a quick prediction.
記。三以是下結。就初段中文相可知。問曰。聲聞緣覺之人安能速成而說速愿與速記乎。釋言。二乘定入大乘。于入大后成有早晚故說遲速。第二段中先喻后合。喻中四句。一佛說聲聞速疾成佛喻。商人喻佛心。中備具菩提勝法是故說云有無價寶。名聲聞眾以之為市。以大菩提授聲聞人云其速成。令使行因以筫其果名詣市賣。二愚人見下聲聞輕笑喻。如世人言何處當有無價之寶市中唱賣。所說如是。何處當有大菩提果授聲聞人云其速成。三寶主唱下如來稱讚喻。云授汝者是大菩提。四聞復笑下凡夫輕笑喻。閤中聲聞緣覺如是合第二句。初先正合。如彼下帖。于未來下合第四句明凡輕笑。以是義下第三結之。前兩段中就初以結。上明觀解。下次起行。初明自行。迦葉復曰何因緣下明利他行。前明自行答上云何得不壞眾。文中迦葉初問起發。上雖為問去問既遙。將答重請上下多然。下佛答之。精勤護法便與護法菩薩行同。不可求異名得眷屬不可破壞。亦可是中唯明利他。上來一段明攝人行。由勤護法物皆樂從故得眷屬不可破壞。自下明其開化之行。此即答上云何為盲作眼目導。于中有二。一明眾生無法自沾唇口乾焦菩薩須潤。二明眾生盲無惠目菩薩須導。后之一段正答上問。前乘論之。前中先問。下佛為辯。于中初法次喻
后合。后中四句。一明凡夫不知佛常猶如生盲。二若知下舉聖顯凡彰彼地前信行菩薩能知佛常。佛說其人雖有肉眼而名天眼能見佛常。名為第一義天眼也。此前一對。三複次若有能知已下舉大顯小。彰彼地上證行菩薩能知佛常。佛說是等名為天眼。四雖有天下明小異大。彰二乘人不知佛常。雖有天眼而名肉眼。先辯次釋。乃至不識自身手足明不自見佛性真我。佛性真我是已體性名為自身。真性三歸已所依用說為手足。不能見此故名肉眼。不令他識明不見他。以不見他真身手足故名肉眼。以是下結。此後兩句復為一對。
自下第三明行得果。于中有二。一明如來隨類異說。二如人生下隨機巧說。隨類異說答上云何示多頭矣。于中初明如來為生而作父母。所以下釋。種種形類以一音說各各得解解釋有三。一就真論一。如來以一法䗍聲說。眾生於中各各得解。如一真身眾生異見。常寂之聲是法䗍聲于凈耳者無時不聞。于不凈耳無時暫聞。故曰常寂。二約法論一。佛說一苦眾生於中各各異解。集滅道等一切皆然。故經說云佛以一音演說法眾生各各隨所解。三約方言以論其一如來具作一梵音說。眾生於中各各得解。余亦如是。故經說言佛以一音演說法眾生隨類各得解。今此所明據後言之。以是下結。
自下第二隨機
【現代漢語翻譯】 現代漢語譯本： 后合。后中四句：第一句說明凡夫因為像天生的盲人一樣，所以不知道佛是常住的。第二句，如果知道，就舉出聖人來顯示凡夫，彰顯那些地前信行菩薩能夠知道佛是常住的。佛說這些人雖然有肉眼，但名為天眼，能夠見到佛的常住，稱為第一義天眼。這是第一對。 第三句，複次，如果有人能夠知道，就舉大來顯示小，彰顯那些地上證行菩薩能夠知道佛是常住的。佛說這些人名為天眼。第四句，雖然有天下，說明小異於大，彰顯二乘人不知道佛是常住的。雖然有天眼，卻名為肉眼。先辨別，再解釋。甚至不認識自己的手足，說明不能自己見到佛性真我。佛性真我是已有的體性，名為自身。真性三歸已有的所依，用來說為手足。不能見到這些，所以名為肉眼。不令他人認識，說明不能見到他人。因為不能見到他人真身手足，所以名為肉眼。以是總結。這后兩句又是一對。 自下第三部分說明修行得到結果。其中有二：一是說明如來隨順不同種類而異說。二是如人生下，隨機巧妙地說。隨類異說回答了上面說的『云何示多頭矣』。其中首先說明如來為眾生而作父母。所以下面解釋。種種形類的眾生，用一個聲音說法，各自都能理解。解釋有三：一是就真理而言，如來用一個法音說法，眾生在其中各自都能理解。如一個真身，眾生有不同的見解。常寂之聲就是法音，對於清凈的耳朵來說，無時無刻不在聽聞。對於不清凈的耳朵來說，沒有一時一刻能夠聽聞。所以說常寂。二是約法而言，佛說一個苦，眾生在其中各自有不同的理解，集、滅、道等一切都是這樣。所以經書上說，佛用一個聲音演說法，眾生各自隨著自己的理解。三是約方言而言，如來用一個梵音說法，眾生在其中各自都能理解。其餘的也是這樣。所以經書上說，佛用一個聲音演說法，眾生隨著種類各自都能理解。現在這裡所說明的是根據後面的話來說的。以是總結。 自下第二部分隨機。
【English Translation】 English version: After the combination. The last four sentences: The first sentence clarifies that ordinary people do not know that the Buddha is eternal because they are like the blind from birth. The second sentence, 'If they know,' cites the sages to reveal the ordinary, highlighting that the Bodhisattvas of faith and practice before the ground can know that the Buddha is eternal. The Buddha said that although these people have physical eyes, they are called heavenly eyes and can see the eternity of the Buddha, which is called the first meaning of heavenly eyes. This is the first pair. The third sentence, 'Furthermore, if someone can know,' uses the great to reveal the small, highlighting that the Bodhisattvas of realization and practice on the ground can know that the Buddha is eternal. The Buddha said that these people are called heavenly eyes. The fourth sentence, 'Although there is the world,' clarifies that the small differs from the great, highlighting that the two vehicles do not know that the Buddha is eternal. Although they have heavenly eyes, they are called physical eyes. First distinguish, then explain. They do not even recognize their own hands and feet, indicating that they cannot see their own Buddha-nature true self. Buddha-nature true self is the existing nature, called oneself. True nature, the three refuges, the existing reliance, is used to speak of hands and feet. Because they cannot see these, they are called physical eyes. Not allowing others to recognize, indicating that they cannot see others. Because they cannot see the true body, hands, and feet of others, they are called physical eyes. Concluding with 'Therefore.' These last two sentences are another pair. The third part from below explains that practice leads to results. There are two aspects: first, it explains that the Tathagata speaks differently according to different kinds. Second, like a person being born, skillfully speaking according to circumstances. Speaking differently according to kinds answers the question above, 'How to show many heads?' Among them, it first explains that the Tathagata acts as parents for sentient beings. Therefore, the following explains. Sentient beings of various forms and kinds, using one voice to speak the Dharma, can each understand. There are three explanations: first, in terms of truth, the Tathagata speaks with one Dharma sound, and sentient beings can each understand within it. Like one true body, sentient beings have different views. The sound of constant stillness is the Dharma sound, which is heard at all times by pure ears. For impure ears, it is not heard even for a moment. Therefore, it is said to be constantly still. Second, in terms of Dharma, the Buddha speaks of one suffering, and sentient beings each have different understandings within it, such as the collection, cessation, and path. Therefore, the scriptures say that the Buddha uses one voice to expound the Dharma, and sentient beings each follow their own understanding. Third, in terms of local languages, the Tathagata speaks with one Brahma sound, and sentient beings can each understand within it. The rest is also like this. Therefore, the scriptures say that the Buddha uses one voice to expound the Dharma, and sentient beings each understand according to their kind. What is explained here is based on the following words. Concluding with 'Therefore.' The second part from below is according to circumstances.
巧說答上問中雲何說者增如月初。準此驗前前問顛倒。若正應言增如初月。亦復不足。若具應言云何說者增長眾生如世父母教於初生十六月兒。小兒初生十六月時言語未了。父母為教示同其言。佛亦如是。為教眾生。先同不正。后示正語。文中有四。一立喻反問。二迦葉正答。三約喻顯法反迦葉。四迦葉正答。先答后釋。
一切大眾所問品者。上來廣明菩提之因。下次明其涅槃之因。因諸大眾請以論之。就斯以顯故云大眾所問品也。於此品中文別有三。第一如來現相起發。二時天人阿修羅下明諸大眾傷嘆爲由。三爾時世尊為慰喻下對之顯法。初中復三。第一如來催供起發。二爾時世尊欲令一切眾生滿下受供起發。三爾時樹林其地狹下食供起發。就催供中文復有三。一放光直催。二因眾遮抑放光重催。三因純陀請住口言更催。初中三句。一光照純陀。二純陀遇光持供奉佛。三天人遮抑。初先身遮。后便口抑。第二催中句別有六。一光照大眾。二大眾遇光尋聽純陀。三大眾時供進詣佛所求請如來聽比丘受。四比丘知時執持衣缽欲受其供。五純陀為佛莊嚴處所令三千界如安樂國。六純陀重複啟請佛住。文皆可知。第三催中。句別有二。一佛口催供。二大眾聞已仰慶純陀傷已不果。上來催供。第二受中句別有四。第一如
【現代漢語翻譯】 現代漢語譯本： 關於『如何說增長』，就像初生的月亮一樣。按照這個標準來檢驗之前的提問，都是顛倒的。如果正確地回答，應該說『增長就像初生的月亮』，但這樣仍然不夠完整。如果完整地回答，應該說『如何說增長眾生，就像世間的父母教導剛出生的十六個月大的嬰兒一樣』。小兒剛出生十六個月時，語言還不清楚，父母會教導他們，說同樣的話。佛也是這樣，爲了教導眾生，先說不正的話，然後展示正確的語言。這段文字包含四個部分：一是設立比喻反問，二是迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）正面回答，三是借用比喻來闡明佛法，反問迦葉，四是迦葉正面回答。先回答，后解釋。
『一切大眾所問品』，上面廣泛闡明了菩提（bodhi，覺悟）之因，下面闡明了涅槃（nirvāṇa，寂滅）之因。因為大眾的請求，所以用討論的方式來闡明。通過這種方式來顯現，所以稱為『大眾所問品』。在這一品中，從文義上可以分為三個部分：第一，如來（Tathāgata，佛的稱號之一）顯現瑞相，引發討論；第二，當時天人阿修羅（Asura，一種神道生物，常與天人作戰）等，說明諸位大眾的傷感嘆息是由於什麼；第三，爾時世尊（Lokajyeṣṭha，對佛的尊稱）爲了安慰，從而顯現佛法。在第一部分中，又分為三個部分：第一，如來催促供養，引發討論；第二，爾時世尊想要讓一切眾生滿足，接受供養，引發討論；第三，爾時樹林，其地狹小，食用供養，引發討論。在催促供養的部分中，又分為三個部分：一是放光直接催促，二是由於大眾的遮攔抑制，放光再次催促，三是由於純陀（Cunda，人名，鐵匠之子，曾供養佛陀食物）請求停止說話，再次催促。在第一部分中，有三句話：一是光照耀純陀，二是純陀遇到光，拿著供品奉獻給佛，三是天人遮攔抑制。先是身體遮攔，然後是口頭抑制。在第二次催促中，句子分別有六個：一是光照耀大眾，二是大眾遇到光，聽從純陀的請求，三是大眾當時供養，前往佛所，請求如來允許比丘（bhikṣu，出家修行的男性佛教徒）接受供養，四是比丘知道時機，拿著衣缽，想要接受供養，五是純陀為佛莊嚴處所，使三千世界如同安樂國，六是純陀重複請求佛住世。文義都可以理解。在第三次催促中，句子分別有兩個：一是佛口催促供養，二是大眾聽了之後，仰慕慶幸純陀，傷感自己沒有結果。上面是催促供養。第二部分是接受供養，句子分別有四個：第一，如
【English Translation】 English version: Regarding 'how to speak of growth,' it is like the newly born moon. According to this standard, examining the previous questions, they are all inverted. If answered correctly, it should be said 'growth is like the newly born moon,' but that is still not complete enough. If answered completely, it should be said 'how to speak of growing sentient beings is like worldly parents teaching a sixteen-month-old infant.' When a child is just sixteen months old, their language is not clear, and parents will teach them, saying the same words. The Buddha is also like this, in order to teach sentient beings, first speaking incorrect words, and then showing the correct language. This passage contains four parts: first, establishing a metaphor to ask back; second, Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) answering directly; third, using the metaphor to clarify the Dharma, asking Kāśyapa back; and fourth, Kāśyapa answering directly. First answering, then explaining.
The 'Chapter on Questions by All the Assembly' explains extensively the cause of bodhi (enlightenment) above, and explains the cause of nirvāṇa (liberation) below. Because of the request of the assembly, it is clarified through discussion. It is revealed in this way, so it is called the 'Chapter on Questions by All the Assembly.' In this chapter, it can be divided into three parts in terms of meaning: first, the Tathāgata (one of the titles of the Buddha) manifesting auspicious signs, initiating the discussion; second, at that time, devas (gods), asuras (a type of divine being, often at war with the devas), etc., explaining what caused the sadness and lamentation of the assembly; third, at that time, the Lokajyeṣṭha (a respectful term for the Buddha) comforted them, thereby revealing the Dharma. In the first part, it is further divided into three parts: first, the Tathāgata urging offerings, initiating the discussion; second, at that time, the Lokajyeṣṭha wanting to satisfy all sentient beings, accepting offerings, initiating the discussion; third, at that time, the forest, its land being narrow, eating the offerings, initiating the discussion. In the part of urging offerings, it is further divided into three parts: first, emitting light to urge directly; second, due to the obstruction and suppression of the assembly, emitting light to urge again; third, due to Cunda (a person's name, the son of a blacksmith, who once offered food to the Buddha) requesting to stop speaking, urging again. In the first part, there are three sentences: first, the light shines on Cunda; second, Cunda encounters the light, holding offerings to dedicate to the Buddha; third, the devas obstruct and suppress. First, physical obstruction, then verbal suppression. In the second urging, the sentences are divided into six: first, the light shines on the assembly; second, the assembly encounters the light, listening to Cunda's request; third, the assembly at that time makes offerings, going to the Buddha's place, requesting the Tathāgata to allow the bhikṣus (ordained male Buddhist monastics) to accept the offerings; fourth, the bhikṣus know the time, holding their robes and bowls, wanting to accept the offerings; fifth, Cunda adorns the place for the Buddha, making the three thousand worlds like the Land of Bliss; sixth, Cunda repeatedly requests the Buddha to stay in the world. The meaning can all be understood. In the third urging, the sentences are divided into two: first, the Buddha urging offerings with his mouth; second, after hearing this, the assembly admires and congratulates Cunda, feeling sad that they did not succeed. The above is urging offerings. The second part is accepting offerings, and the sentences are divided into four: first, as
來為滿眾望化無量身受大眾供。二釋迦自身受純陀供。三純陀大眾見佛神變心生歡喜。四大眾唸佛受供當滅心懷悲喜。初段可知。第二段中初明釋迦自身受供。次明純陀所供多少。純陀有力實能多獻。為顯佛力令眾尊敬。故獻斯耳。下明佛力充足一切。依如余經佛有三身。一者真身謂法與報。二者應身應現受形修道成佛。三是化身依應起化。然今文中化身受供即是化身。釋迦受供即是應身。下偈所說真身常住即是真身。此第二竟。第三段中純陀先喜。后類大眾。第四段中承佛聖旨作是念者。因此悲念廣有發起。故承聖旨以興念也。旨猶意耳。唸佛受已當入涅槃是故生悲。慶蒙受供所以歡喜。此第二竟。第三食中先明住處小能容多。后明所食味無差別。此等皆是涅槃法門緣起示現不可事取。故下大眾知見此事名知法性受法樂矣。此初段竟。
第二大眾傷嘆之中。時天人等啼泣悲嘆總以標舉。下出嘆辭。而作是言乃至當復更供養誰傷已更無值福之處。從今永離盲無眼目傷已更無生智之處。
自下第三對之顯法。於此文中具答七問。答初一問明涅槃果。答后六問明涅槃因。明涅槃果。答上問中雲何復示現究竟於涅槃。問意如何。如來今者究竟入於盡滅涅槃。云何復常示現世間教化眾生。佛今答之。明已終不究竟
【現代漢語翻譯】 現代漢語譯本 來為滿足大眾的期望，化現無量的身形接受大眾的供養。（一、釋迦（Śākya）自身接受純陀（Cunda）的供養。二、純陀（Cunda）和大眾見到佛的神變，心中生起歡喜。三、大眾念及佛接受供養后將入涅槃，心中懷有悲傷和歡喜。初段內容可知如此。第二段中，首先說明釋迦（Śākya）自身接受供養，其次說明純陀（Cunda）所供養的多少。純陀（Cunda）有力氣，實際上能夠獻上很多供品，爲了彰顯佛的力量，讓大眾尊敬，所以才獻上這些。下面說明佛的力量充足一切。依照其他經典，佛有三身：一是真身，指的是法身和報身；二是應身，應機顯現身形，修道成佛；三是化身，依應身而起變化。然而，現在文中的化身接受供養，就是化身；釋迦（Śākya）接受供養，就是應身。下面偈頌所說的真身常住，就是真身。此第二段結束。第三段中，純陀（Cunda）先是歡喜，然後是類似的大眾。第四段中，秉承佛的聖旨而產生這樣的念頭，因此悲傷的念頭廣泛地發起，所以秉承聖旨而興起念頭。旨，就是意思。念及佛接受供養后將要進入涅槃，所以產生悲傷。慶幸能夠蒙受供養，所以歡喜。此第二段結束。第三食中，先說明住處小卻能容納很多，后說明所食用的味道沒有差別。這些都是涅槃法門的緣起示現，不可執著。所以下面大眾知見此事，名為知法性，享受法樂。此初段結束。
第二，大眾傷心嘆息之中。當時天人等啼哭悲嘆，總的用這些來標舉。下面是嘆息的言辭，並且這樣說，乃至將來還要供養誰呢？傷心的是已經沒有培植福報的地方了。從今以後永遠離開，如同盲人沒有眼睛，傷心的是已經沒有產生智慧的地方了。
自此以下第三部分，通過對比來顯明佛法。在這段文字中，具體回答了七個問題。回答第一個問題，闡明涅槃的果；回答後面的六個問題，闡明涅槃的因。闡明涅槃的果。回答上面的問題中，『如何再次示現究竟於涅槃？』問題的意思是，如來現在究竟進入盡滅涅槃，如何再次經常示現在世間教化眾生？佛現在回答這個問題，說明已經終結，不再究竟。
【English Translation】 English version Coming to fulfill the expectations of the multitude, manifesting countless forms to receive offerings from the assembly. (1) Śākya (釋迦) himself receives the offering from Cunda (純陀). (2) Cunda (純陀) and the assembly, seeing the Buddha's divine transformation, generate joy in their hearts. (3) The assembly, mindful that the Buddha will enter Nirvana after receiving the offering, harbors both sorrow and joy. The initial section is understood thus. In the second section, it first explains that Śākya (釋迦) himself receives the offering, and then explains the amount offered by Cunda (純陀). Cunda (純陀) has the strength and is indeed capable of offering many items, but to manifest the Buddha's power and inspire respect among the assembly, he offers these. Below, it explains that the Buddha's power is sufficient for everything. According to other scriptures, the Buddha has three bodies: first, the true body, referring to the Dharmakāya and Sambhogakāya; second, the response body, manifesting forms in response to conditions, cultivating the path and becoming a Buddha; third, the transformation body, arising from the response body. However, in the current text, the transformation body receiving offerings is the transformation body; Śākya (釋迦) receiving offerings is the response body. The true body abiding eternally, as mentioned in the verse below, is the true body. This concludes the second section. In the third section, Cunda (純陀) is joyful first, then the assembly is similar. In the fourth section, bearing the Buddha's sacred will, such thoughts arise, and therefore, sorrowful thoughts are widely generated, so thoughts arise bearing the sacred will. 'Will' means intention. Thinking that the Buddha will enter Nirvana after receiving the offering, sorrow arises. Rejoicing that they are fortunate to receive the offering, joy arises. This concludes the second section. In the third meal, it first explains that the dwelling is small but can accommodate many, and then explains that the flavors of the food eaten are no different. These are all manifestations of the arising of Nirvana Dharma, not to be clung to. Therefore, the assembly below, knowing and seeing this matter, is called knowing the Dharma nature and enjoying the Dharma bliss. This concludes the initial section.
Secondly, amidst the assembly's sorrow and lamentation. At that time, the devas and humans wept and lamented, generally using these to highlight. Below are the words of lamentation, saying, 'Who will we offer to in the future?' Sorrowing that there is no place to cultivate blessings anymore. From now on, forever separated, like a blind person without eyes, sorrowing that there is no place to generate wisdom anymore.
From here onwards, the third part clarifies the Dharma through contrast. In this text, it specifically answers seven questions. Answering the first question, it elucidates the fruit of Nirvana; answering the following six questions, it elucidates the cause of Nirvana. Elucidating the fruit of Nirvana. Answering the question above, 'How to manifest ultimately in Nirvana again?' The meaning of the question is, 'How can the Tathagata, now ultimately entering complete extinction Nirvana, frequently manifest in the world again to teach sentient beings?' The Buddha now answers this question, explaining that it has ended and is no longer ultimate.
涅槃。故常示現在於世間真得名為大涅槃矣。問曰。向前哀嘆章中已具明其涅槃果竟。今此何故重複明乎。解云。前辯涅槃體常。未曾宣說涅槃用常。故須明之。又覆上來明菩提因。今此若不舉涅槃果對之顯因。因與前濫。為別其因故須標舉涅槃之果。又覆上說菩提因中多皆舉果對之顯因。是故前明得長壽中舉果顯因。此亦似彼故須舉果。就明因中答前三問明其證行。答后三問明其教行。契會常住是其證行。通教權實是其教行。證行自利。教行利他。就證行中初答云何示人天道正明證體。第二超答云何離病明其得證除障之益第三起答云何知性而受法樂明其得證生樂之益。后教行中三問通答。文中從初盡偈已來答初兩問明涅槃果並顯證體。偈后長行答次兩問明證利益。今者如來欲為未來作大明下答后三問明其教行。前中初言為慰大眾而說偈者明說偈意顯佛常住止其悲情名為慰耳。下明慰辭。依此文中有其二十一行半偈。外國本中唯十三偈。初十四偈兩兩為一。即作七偈。次兩偈半複合為一。通前八偈。末後五偈各別為一。故有十三。良以方言不同故爾。外國偈法字句含多。此方略少。為是翻譯多少不等。于中隨義分以為四。初之兩偈許說涅槃。其次兩偈許為說導。次十三偈半正說涅槃。末後四偈正為說道。前中初半開曉
眾心。中間一偈舉已所得常樂涅槃。後半許說。第二段中初之一偈舉涅槃果說為說因。準驗此文。定知此品明涅槃因不須致疑。中間半偈明說利益後半勸修。第三段中十二行半合為六偈。正說涅槃。前之十行兩兩為一。后兩行半合之為一。一一偈中皆先立其假設之喻。次約彼喻反明如來畢竟涅槃。后翻彼喻正明如來不入涅槃。不入涅槃是佛常住善有義也。末後一偈結勸止悲。是佛常住不滅義故。應樂此法不應啼哭。第四段中分之為四。初一偈半教修正道。次有半偈明修利益。次有一偈結勸修習。后之一偈結嘆顯勝。前中初偈勸觀佛常。先勸后教。後半教勸。法僧亦常。以前類后是故通言三寶皆常。文顯可知。第二益中是獲大護法說明益。真常三歸能護眾生故名為護。覆護中勝是以言大。由正知故為彼覆護是以言護如咒生果喻說顯益。三寶如咒。身如枯樹。歸真三寶能成行德。如咒枯樹能生果實。第三段中是名三寶是結詞也。余是勸也。初勸聽受。次勸生喜。后勸發心。第四段中初半牒前。計猶勸也。三寶皆用真諦為體名同真諦。下半結嘆。此是出世菩提心體名上誓願。與地經中愿善體同。次下文中先答云何離一切病。爾時天人阿修羅下答上云何知性受樂。前中初明遠離心病。若有能知三法常下遠離身病。見實除惑故離
【現代漢語翻譯】 現代漢語譯本 大眾的心念集中於此。中間一頌概括了已經獲得的常樂涅槃（eternal bliss of Nirvana）。後半部分允許進一步闡述。第二段中，最初的一頌將涅槃（Nirvana）的果位闡述為說法的因由。參照驗證這段文字，可以確定此品闡明的是涅槃的因，無需懷疑。中間半頌闡明了說法的利益，後半部分勸勉修行。第三段中，十二行半文字合併爲六頌，正面闡述涅槃。前面的十行文字兩兩合併爲一頌，後面的兩行半合併爲一頌。每一頌中，都先設立假設的比喻，然後藉由這些比喻反過來闡明如來的畢竟涅槃（ultimate Nirvana）。之後推翻這些比喻，正面闡明如來不入涅槃。不入涅槃是佛陀常住的善妙意義所在。最後的一頌總結勸誡，停止悲傷。這是因為佛陀常住不滅的意義。應當欣樂此法，不應啼哭。第四段分為四個部分。最初一頌半教導修正道。接下來半頌闡明修行的利益。再接下來一頌總結勸勉修習。最後一頌總結讚歎，彰顯殊勝。前面的部分中，最初一頌勸導觀察佛陀的常住。先勸導，后教誨。後半部分教導勸勉。法（Dharma）和僧（Sangha）也都是常住的。以前面的例子類比後面的，因此統稱三寶（Three Jewels）皆是常住的。文義顯明可知。第二部分闡明利益，是獲得大護法（great protector of the Dharma）的說明。真常的三歸依（Three Refuges）能夠守護眾生，因此被稱為護。覆護之中最為殊勝，因此稱為大。由於正確的認知，才能為他們覆護，因此稱為護，如同咒語能使枯樹生果的比喻，彰顯利益。三寶如同咒語。身體如同枯樹。歸依真常三寶能夠成就修行功德，如同咒語能使枯樹生出果實。第三段中，『是名三寶』是總結之詞。其餘是勸勉。首先勸勉聽受。其次勸勉生起歡喜。最後勸勉發起菩提心。第四段中，最初的半頌重複前面的內容，仍然是勸勉。三寶都以真諦（ultimate truth）為本體，名稱與真諦相同。下半部分總結讚歎。這是出世菩提心的本體，稱為上誓願（supreme vow）。與《地經》中的愿善本體相同。接下來的文中，首先回答如何遠離一切疾病。『爾時天人阿修羅』（At that time, Devas, humans, and Asuras）之後回答上面提出的如何知性受樂。前面的部分首先闡明遠離心病。『若有能知三法常』（If one can know the Three Jewels are eternal）之後闡明遠離身病。見證實相，消除迷惑，因此遠離疾病。
【English Translation】 English version The minds of the assembly are focused here. The verse in the middle summarizes the already attained eternal bliss of Nirvana. The latter half permits further elaboration. In the second section, the initial verse explains the fruit of Nirvana as the cause for teaching. Referring to and verifying this text, it can be determined that this chapter clarifies the cause of Nirvana, without the need for doubt. The middle half-verse clarifies the benefits of teaching, and the latter half encourages practice. In the third section, twelve and a half lines of text are combined into six verses, directly explaining Nirvana. The preceding ten lines of text are combined into one verse in pairs, and the following two and a half lines are combined into one verse. In each verse, a hypothetical metaphor is first established, and then these metaphors are used to explain the Tathagata's (Thus Come One) ultimate Nirvana in reverse. Then, these metaphors are overturned to directly explain that the Tathagata does not enter Nirvana. Not entering Nirvana is the meaning of the Buddha's eternal abiding. The final verse concludes with admonishment, ceasing sorrow. This is because of the meaning of the Buddha's eternal abiding and non-extinction. One should rejoice in this Dharma (law), and should not weep. The fourth section is divided into four parts. The initial one and a half verses teach the correct path of cultivation. The next half-verse clarifies the benefits of practice. The next verse concludes with encouragement to practice. The last verse concludes with praise, highlighting the supreme. In the preceding part, the initial verse encourages observing the Buddha's eternity. First encouragement, then teaching. The latter half teaches encouragement. The Dharma and Sangha (community) are also eternal. Using the previous examples to analogize the following, therefore, the Three Jewels are all said to be eternal. The meaning of the text is clear and knowable. The second part clarifies the benefits, which is the explanation of obtaining the great protector of the Dharma. The true and eternal Three Refuges can protect sentient beings, therefore they are called protection. Among protections, it is the most supreme, therefore it is called great. Because of correct knowledge, they can be covered and protected, therefore it is called protection, like the metaphor of a mantra (incantation) causing a withered tree to bear fruit, highlighting the benefits. The Three Jewels are like a mantra. The body is like a withered tree. Taking refuge in the true and eternal Three Jewels can accomplish the merit of practice, just as a mantra can cause a withered tree to bear fruit. In the third section, 'These are called the Three Jewels' is a concluding phrase. The rest is encouragement. First, encouragement to listen and receive. Second, encouragement to generate joy. Finally, encouragement to generate Bodhicitta (the mind of enlightenment). In the fourth section, the initial half-verse repeats the preceding content, which is still encouragement. The Three Jewels all take ultimate truth as their essence, and their names are the same as ultimate truth. The latter half concludes with praise. This is the essence of the transcendent Bodhicitta, called the supreme vow. It is the same as the essence of the vow of goodness in the Dasabhumika Sutra. In the following text, it first answers how to be free from all diseases. 'At that time, Devas, humans, and Asuras' then answers the question above about how to know the nature of experiencing joy. The preceding part first clarifies being free from mental illness. 'If one can know the Three Jewels are eternal' then clarifies being free from physical illness. Witnessing reality and eliminating delusion, therefore, one is free from illness.
心病。證常滅苦故離身病。前中四句。一明依前最上誓願而發願者無有愚癡諸惑皆遣。癡為患本故偏說之。二明其人堪受物養。三明其人於世最上如阿羅漢。此謂如佛阿羅漢也。四舉失顯得。不能觀察三寶常住。以無常想壞滅三寶。是故其人如旃陀羅。離身病中若有能知三寶常住明治病行。離苦安樂明無內病。無嬈害者明無外病。答知法性受法樂中文別有三。一明大眾知性受樂。二明迦葉知性受樂。三明純陀知性受樂。大眾知性證入初地。迦葉純陀入第十地名為受樂。明眾知中初正明眾知法受樂。知佛常下荷恩供養。前中四句。一明天人阿修羅等聞法身喜。二滅除垢障善滅諸蓋。離煩惱障心無高下。遠離智障證實平等。遠離分別染凈等心故無高下。三由滅障威德清凈。四由心喜顏貌怡悅。此即初觀喜地相也。與法華中諸菩薩等聞佛壽量得益相似。論釋彼中間說壽量得菩提者初地證智。此得歡喜正與彼同。喜相在初故此論之。后迦葉等知法性中更不明喜。就明迦葉知法性中。如來初先試問起發。迦葉后答。已見總答。下別顯之。于中八句。一見無量化佛受供。二見佛眾住處無礙。三見大眾聞偈發心。其文顛倒。若正應言復見大眾聞佛宣說十三偈法悉發誓愿。四知大眾各謂如來獨受其供。五假使下知彼純陀所獻微少佛力普
充。六知此事唯菩薩知。七知此事如來巧現。八知大眾悟解佛常。此等皆是依三昧心入佛境界相應名見。非唯事相目睹而已。
就明純陀知法性中文別有四。一如來問。二純陀答。三如來為辯。第四迦葉領解隨喜。純陀答中實爾總答。下別顯之。于中四句。一見前化佛相好嚴身。二今悉下見彼化佛變為菩薩體貌鑲異。亦可見前人天大眾聞偈發心悉為菩薩。三見釋迦身如藥樹。四見為諸菩薩圍繞。佛為辯中初明向前所見諸佛是已化作。為益眾生令喜故為。四明向前所見菩薩行德不思能作佛事。后明純陀所成行位。迦葉喜中初爾佛語。后明隨喜。
上明證因。自下明其教行之因。通教權實用化眾生是其因也。於此因中答上三問。一答說密。二答說竟及不畢竟。三答斷疑。云何不定通答不別。文中有三。第一迦葉領前問后。如來略答。二純陀文殊迦葉廣問。如來廣答。三迦葉領解。如來述贊初中迦葉先問發起。今者如來欲為未來作大明故說大涅槃是領前也。一切契經說有餘義無餘義耶是問后也。下佛答之。諸經所說有所不了名為有餘。顯義決了稱曰無餘。有餘答上密不畢竟。無餘答上不密畢竟。
廣中先對純陀文殊明有餘義。何等名為無餘義下對彼迦葉明無餘義。欲令已下總結說意。有餘義中七番舉偈。
【現代漢語翻譯】 現代漢語譯本： 充。六、只有菩薩才能知曉此事。七、知曉此事是如來巧妙示現。八、知曉大眾領悟佛是常住不變的。這些都是依三昧之心進入佛的境界相應的表現，不僅僅是事相上的親眼目睹而已。
關於闡明純陀知曉法性，文中又分為四個部分：一、如來提問。二、純陀回答。三、如來為之辯解。四、迦葉領悟理解並隨喜讚歎。純陀的回答中，'確實如此'是總體的回答，下面分別詳細闡述。其中包含四句話：一、見到之前的化佛相好莊嚴的身軀。二、現在見到那化佛變為菩薩的體貌，鑲嵌著各種珍寶，與之前不同。也可以見到之前的人天大眾聽聞偈頌后發心都成爲了菩薩。三、見到釋迦牟尼佛的身軀如同藥樹。四、見到佛被諸菩薩圍繞。佛的辯解中，首先說明之前所見的諸佛是已經化作的，爲了利益眾生，使他們歡喜的緣故。其次闡明之前所見的菩薩的行德不可思議，能夠做佛的事業。最後闡明純陀所成就的行位。迦葉的歡喜中，首先肯定佛所說的話，然後表明隨喜之意。
上面闡明了證因，下面闡明其教化修行的因。通教權巧方便地運用化身來度化眾生是其因。在此因中回答了上面的三個問題：一、回答說密。二、回答說究竟和不究竟。三、回答斷除疑惑。為什麼不定下來，籠統地回答而不分別說明呢？文中包含三個部分：第一、迦葉領會之前的提問和之後的如來的簡略回答。第二、純陀、文殊、迦葉廣泛地提問，如來廣泛地回答。第三、迦葉領悟理解，如來敘述讚歎。最初的部分中，迦葉先提問以引發話題，'現在如來想要為未來眾生作大光明，所以說大涅槃'，這是領會之前的提問。'一切契經所說的，是有剩餘的意義還是沒有剩餘的意義呢？'這是提問之後的內容。下面佛回答這個問題。諸經所說的有所不了達的，稱為有餘。顯明意義，決斷了的，稱為無餘。有餘回答了上面的密和不究竟，無餘回答了上面的不密和究竟。
廣泛闡述的部分中，首先針對純陀、文殊闡明有餘的意義。'什麼叫做無餘的意義'，下面針對迦葉闡明無餘的意義。'想要讓...'，總結說明意圖。有餘的意義中，七次舉出偈頌。
【English Translation】 English version: Full. Six, only Bodhisattvas know this matter. Seven, knowing this matter is the skillful manifestation of the Tathagata (如來, Thus Come One). Eight, knowing that the assembly understands that the Buddha is eternal. These are all manifestations corresponding to entering the Buddha's realm with the mind of Samadhi (三昧, concentration), not merely witnessing the events with one's own eyes.
Regarding clarifying that Cunda (純陀, name of a person) knows the Dharma-nature (法性, the nature of reality), the text is further divided into four parts: One, the Tathagata asks. Two, Cunda answers. Three, the Tathagata defends it. Four, Kashyapa (迦葉, one of the principal disciples of the Buddha) understands and rejoices. In Cunda's answer, 'Indeed it is so' is the general answer, and the following elaborates on it in detail. It contains four sentences: One, seeing the previous manifested Buddha with dignified and adorned features. Two, now seeing that the manifested Buddha has transformed into a Bodhisattva with a different appearance, inlaid with various treasures. It can also be seen that the previous humans and devas, after hearing the verses, have aspired to become Bodhisattvas. Three, seeing Shakyamuni Buddha's (釋迦牟尼佛, the historical Buddha) body like a medicinal tree. Four, seeing the Buddha surrounded by Bodhisattvas. In the Buddha's defense, first, it is explained that the Buddhas seen earlier were already manifested, for the sake of benefiting sentient beings and making them happy. Second, it clarifies that the virtuous deeds of the Bodhisattvas seen earlier are inconceivable, capable of doing the work of the Buddha. Finally, it clarifies the stage of practice achieved by Cunda. In Kashyapa's joy, first, he affirms the Buddha's words, and then expresses his joy.
Above, the cause of realization is explained. Below, the cause of his teaching and practice is explained. The expedient use of transformation to liberate sentient beings through the Common Teaching (通教, one of the four teachings in Tiantai Buddhism) is the cause. In this cause, the above three questions are answered: One, answering about the secret. Two, answering about the ultimate and non-ultimate. Three, answering to dispel doubts. Why not settle down and answer generally without explaining separately? The text contains three parts: First, Kashyapa understands the previous question and the subsequent brief answer of the Tathagata. Second, Cunda, Manjushri (文殊, Bodhisattva of Wisdom), and Kashyapa ask extensively, and the Tathagata answers extensively. Third, Kashyapa understands, and the Tathagata narrates and praises. In the initial part, Kashyapa first asks to initiate the topic, 'Now the Tathagata wants to create great light for future beings, so he speaks of the Great Nirvana (涅槃, liberation from suffering)', this is understanding the previous question. 'All sutras (契經, Buddhist scriptures) say, is there remaining meaning or no remaining meaning?' This is asking about the subsequent content. Below, the Buddha answers this question. What is said in the sutras that is not fully understood is called remaining. Clarifying the meaning and making a decision is called non-remaining. Remaining answers the above secret and non-ultimate, non-remaining answers the above non-secret and ultimate.
In the extensive explanation, first, the meaning of remaining is clarified for Cunda and Manjushri. 'What is called the meaning of non-remaining', below, the meaning of non-remaining is clarified for Kashyapa. 'Wanting to let...', summarizes the intention. In the meaning of remaining, verses are cited seven times.
人云六度。初偈是檀。次二是戒。次一是忍。次一精進。次一智慧。后一禪定。求相微隱又不次第。未必專依六度門說。但是經中有餘之言泛舉會通。
初偈約就佈施之言以明有餘。于中合有八番問答。純陀初問佈施一切皆可讚嘆是義云何。如來答之。唯除一人余皆可嘆。二純陀重問云何除一。佛答如此經中破戒。第三純陀問其破戒。佛為辯之。謂一闡提余施可嘆。第四純陀乘言更問闡提云何。佛為辯之。于中初明向闡提人。唯除已下簡義異惡。前中初明謗正法人趣向闡提。次明四重五逆之人趣向闡提。后明謗無三寶之人趣向闡提。第五純陀問非闡提破戒之相。如來為辯四重五逆謗法人是。第六純陀問此破戒可救以不。下佛為辯明其可救。于中初總次別後總。有緣可拔是初總也。若被下別。別中有三。一犯重可救。二謗法可救。三五逆可救。前中先明犯重之人可救之行。行別有五。一慚愧自責生改悔心。二起護法意。三見護法者身往供養。四見讀誦者身往聽受。五自通利已廣為他說。我說已下明其可救。于中如來先說其人不為破戒。何以下釋。由經滅罪故非破戒。初喻。次合。是故下結。就謗法中初先明其懺悔可救。若犯已下明不懺過。前中先明可救之行懺悔歸法。句別有四。一略明悔過。二略明歸法。三自今
【現代漢語翻譯】 現代漢語譯本： 有人說有六度（Six Pāramitās，菩薩修行的六種方法）。最初的偈頌是關於檀那（Dāna，佈施）。接下來的兩個是關於戒律（Śīla，道德規範）。再下一個是關於忍辱（Kṣānti，耐心）。再下一個是關於精進（Vīrya，努力）。再下一個是關於智慧（Prajñā，智慧）。最後一個是關於禪定（Dhyāna，冥想）。這些順序和含義有時是隱晦的，而且不一定是嚴格按照六度法門來說的。這些只是經典中爲了融會貫通而泛泛提及的。
最初的偈頌是關於佈施的，用來說明其中還有更深遠的含義。其中包含了八個問答。純陀（Cunda）最初問：『佈施一切都值得讚歎，這是什麼意思呢？』如來（Tathāgata，佛的稱號）回答說：『除了一個人，其餘的都值得讚歎。』
純陀再次問道：『要排除哪一個人呢？』佛回答說：『就像這部經中所說的破戒之人。』第三，純陀問關於破戒之人。佛為他解釋說：『對於一闡提（Icchantika，斷善根的人）以外的人的佈施，都是值得讚歎的。』
第四，純陀接著問：『一闡提是什麼樣的人呢？』佛為他解釋說。首先說明了趨向一闡提的人。『唯除』以下是簡別意義，排除惡行。前面首先說明了誹謗正法的人會趨向一闡提。其次說明了犯四重罪（Four Parajikas，比丘或比丘尼的四種根本戒律）和五逆罪（Five Heinous Offenses，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人會趨向一闡提。最後說明了誹謗沒有三寶（Three Jewels，佛、法、僧）的人會趨向一闡提。
第五，純陀問：『不是一闡提的破戒之相是什麼樣的呢？』如來為他解釋說，犯四重罪、五逆罪、誹謗正法的人就是。
第六，純陀問：『這種破戒之人可以被救度嗎？』佛為他辯明說，是可以被救度的。其中先總說，再別說，最後又總說。『有緣可拔』是最初的總說。『若被』以下是別說。別說中有三種情況：一是犯重罪可以被救度，二是誹謗正法可以被救度，三是犯五逆罪可以被救度。
在犯重罪可以被救度的情況中，首先說明犯重罪的人可以被救度的行為。這些行為有五種：一是慚愧自責，生起悔改之心；二是生起護持正法的心意；三是見到護持正法的人，親自前去供養；四是見到讀誦經典的人，親自前去聽受；五是自己通達領會後，廣泛地為他人解說。『我說已下』說明他們可以被救度。其中如來先說這個人不算是破戒之人。『何以下釋』解釋原因。因為通過經典可以滅罪，所以不是破戒。先是比喻，然後是合喻。『是故下結』是結論。在誹謗正法的情況中，首先說明懺悔可以被救度。『若犯已下』說明不懺悔的過失。前面首先說明可以被救度的行為，即懺悔歸向正法。句子可以分為四個部分：一是簡略地說明悔過，二是簡略地說明歸向正法，三是自今
【English Translation】 English version: It is said that there are Six Pāramitās (Six Perfections, the six practices of a Bodhisattva). The first verse is about Dāna (Generosity). The next two are about Śīla (Moral Discipline). The next one is about Kṣānti (Patience). The next one is about Vīrya (Effort). The next one is about Prajñā (Wisdom). The last one is about Dhyāna (Meditation). These orders and meanings are sometimes obscure and not necessarily strictly according to the Six Pāramitās. These are just general references in the scriptures for the sake of integration.
The first verse is about generosity, to illustrate that there are deeper meanings within it. It contains eight questions and answers. Cunda initially asked, 'Is it that all acts of generosity are worthy of praise? What does this mean?' The Tathāgata (the title of the Buddha) replied, 'Except for one person, all others are worthy of praise.'
Cunda asked again, 'Which one person is to be excluded?' The Buddha replied, 'Like the one who violates the precepts as mentioned in this scripture.' Third, Cunda asked about the one who violates the precepts. The Buddha explained to him, 'Generosity to anyone other than an Icchantika (one who has severed their roots of goodness) is worthy of praise.'
Fourth, Cunda then asked, 'What kind of person is an Icchantika?' The Buddha explained to him. First, it explains those who tend towards Icchantika. 'Except for' below is to distinguish the meaning, excluding evil deeds. The preceding first explains that those who slander the Dharma will tend towards Icchantika. Secondly, it explains that those who commit the Four Parajikas (the four root vows of a Bhikkhu or Bhikkhuni) and the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) will tend towards Icchantika. Finally, it explains that those who slander the Three Jewels (Buddha, Dharma, Sangha) will tend towards Icchantika.
Fifth, Cunda asked, 'What is the appearance of one who violates the precepts but is not an Icchantika?' The Tathāgata explained to him that those who commit the Four Parajikas, the Five Heinous Offenses, and slander the Dharma are those.
Sixth, Cunda asked, 'Can such a person who violates the precepts be saved?' The Buddha explained to him that they can be saved. Among them, first is the general statement, then the specific statement, and finally the general statement again. 'If there is a connection, it can be pulled out' is the initial general statement. 'If it is' below is the specific statement. There are three situations in the specific statement: first, committing a serious offense can be saved; second, slandering the Dharma can be saved; and third, committing the Five Heinous Offenses can be saved.
In the case where committing a serious offense can be saved, first it explains the actions that can save a person who has committed a serious offense. These actions are five: first, feeling ashamed and blaming oneself, giving rise to a heart of repentance; second, giving rise to the intention to protect the Dharma; third, seeing those who protect the Dharma and personally going to make offerings; fourth, seeing those who recite the scriptures and personally going to listen; fifth, after understanding and comprehending oneself, widely explaining it to others. 'I say below' explains that they can be saved. Among them, the Tathāgata first says that this person is not considered a violator of the precepts. 'What is explained below' explains the reason. Because sins can be extinguished through the scriptures, it is not a violation of the precepts. First is the metaphor, then the combined metaphor. 'Therefore below concludes' is the conclusion. In the case of slandering the Dharma, first it explains that repentance can be saved. 'If committed below' explains the fault of not repenting. The preceding first explains the actions that can be saved, that is, repenting and returning to the Dharma. The sentences can be divided into four parts: first, briefly explaining repentance; second, briefly explaining returning to the Dharma; third, from now on
已下廣明悔過。四除此下廣明歸法。譬如世人依地而倒還依地起。謗法亦爾。於法起謗還依法滅。若能已下舉施得福成其可救。不懺過中道言若犯如上惡者謗法之惡。犯已下至一月半月覆藏不懺。施之福少。何況多時。就五逆中初先明其懺悔可救。后明其人不悔之過。前中先明可救之行。慚愧生悔起護法心。下明可救。先說其人不名五逆。若施已下舉施得福成其可救。不懺之過文顯可知。上來別竟。下次總明前三罪人可救所以。于中初法次喻后合。法中偏明四重可救閤中通說。四重五逆謗法一種略而不辯。法中犯重。汝聽我說敕聽許說。應生已下教生善心。若施已下舉施得福成其可救。喻中五句。一造過流轉喻。二在一下依教生善喻。三聞其下懷善歸本喻。四中路下逢苦不退喻。五命終下賞善得果喻。初中如女喻三罪人。能生善子故說為女。內有道機名曰懷妊。道心將發故言垂產。如來藏性是所依處說以為國。造過迷覆名國荒亂。流轉生死名逃他土。第二句中天廟喻于大涅槃經。依經發心名在天廟即便生產。第三句中聞說佛性常樂我凈名聞舊邦安隱豐熟。懷善趣向名將其子欲還本土。第四句中修時逢苦名路值河。苦切陵人名水暴急。持善不失名負是兒。行修之始未能免苦名不得度。賞善至死故云自念我今寧與一處並命
【現代漢語翻譯】 現代漢語譯本： 已經懺悔，廣泛地明白過錯。四種罪過消除后，廣泛地明白歸向正法。譬如世人依靠大地而倒下，也依靠大地而站起。誹謗佛法也是這樣，因為佛法而起誹謗，也能依靠佛法而滅除。如果能夠（通過佈施等）獲得福報，就能成就可被救度的因緣。不懺悔的過失在於，如果犯了如上所說的惡行，即誹謗佛法的罪惡，犯了之後一個月或半個月都隱瞞不懺悔，那麼佈施的福報就很少，更何況是長時間不懺悔呢？ 就五逆罪中，首先說明懺悔是可以被救度的，然後說明人不懺悔的過失。前面先說明可以被救度的行為，即慚愧生起悔意，發起守護正法的心。下面說明可以被救度的情況，先說這種人不能稱為犯五逆罪。如果佈施等能夠獲得福報，就能成就可被救度的因緣。不懺悔的過失，文義顯明可知。以上是分別說明。 接下來總的說明前面三種罪人可以被救度的原因。其中先說法理，再用比喻，最後是總結。法理中偏重說明四重罪可以被救度，總結中則通說（四重罪、五逆罪、誹謗佛法）都可以被救度，只是誹謗佛法這一種略而不談。法理中，關於犯四重罪，你聽我說，仔細聽，允許我說。應當生起（慚愧悔過等）善心。如果佈施等能夠獲得福報，就能成就可被救度的因緣。 比喻中有五句：一是造作罪過，流轉生死之喻；二是在（天廟）中，依靠教法生起善心之喻；三是聽到（舊邦）的訊息，懷著善意迴歸本源之喻；四是中途遇到苦難，不退轉之喻；五是命終之後，賞賜善行得到善果之喻。第一句中，用女子比喻三種罪人，因為能夠生出善的果實，所以說是女子。內在有道的機緣，叫做懷妊。道心將要發起，所以說將要生產。如來藏性是所依靠之處，所以說是國家。造作罪過，被迷惑覆蓋，叫做國家荒亂。流轉生死，叫做逃到其他國土。 第二句中，天廟比喻《大涅槃經》。依靠經典發起道心，叫做在天廟中，隨即生產。第三句中，聽到佛性具有常樂我凈的功德，叫做聽到舊邦安穩豐熟的訊息。懷著善意趣向（舊邦），叫做帶著孩子想要回到本土。第四句中，修行時遇到苦難，叫做路上遇到河流。苦難猛烈逼迫人，叫做水流湍急。保持善念不丟失，叫做揹著孩子。修行之初，未能免除苦難，叫做不能渡過河流。賞賜善行直到死亡，所以說『我寧願與孩子一起死在這裡』。
【English Translation】 English version: Having repented, extensively understand the faults. After the four transgressions are eliminated, extensively understand returning to the Right Dharma. It is like a person falling on the ground and rising again by relying on the ground. Slandering the Dharma is also like this; arising slander because of the Dharma, one can also eliminate it by relying on the Dharma. If one can (through giving, etc.) obtain blessings, one can accomplish the conditions for being saved. The fault of not repenting lies in that if one commits the evil deeds mentioned above, that is, the sin of slandering the Dharma, and conceals it for a month or half a month without repenting, then the merit of giving is very little, let alone not repenting for a long time? Regarding the five heinous crimes (pañcānantarya, 五逆), first explain that repentance can be saved, and then explain the fault of a person not repenting. The former first explains the actions that can be saved, that is, shame arises, remorse arises, and the mind of protecting the Dharma arises. The following explains the situation that can be saved, first saying that this person cannot be called a perpetrator of the five heinous crimes. If giving, etc., can obtain blessings, one can accomplish the conditions for being saved. The fault of not repenting is clear from the meaning of the text. The above is a separate explanation. Next, generally explain the reason why the previous three types of sinners can be saved. Among them, first is the Dharma principle, then the analogy, and finally the summary. The Dharma principle focuses on explaining that the four grave offenses (cāturparājika, 四重罪) can be saved, and the summary generally says that (the four grave offenses, the five heinous crimes, and slandering the Dharma) can all be saved, but the type of slandering the Dharma is omitted. In the Dharma principle, regarding committing the four grave offenses, listen to me, listen carefully, and I am allowed to speak. One should generate good thoughts (such as shame and repentance). If giving, etc., can obtain blessings, one can accomplish the conditions for being saved. There are five sentences in the analogy: first, the analogy of creating sins and transmigrating in samsara; second, the analogy of generating good thoughts by relying on the teachings in (the heavenly temple); third, the analogy of hearing the news of (the old country) and returning to the origin with good intentions; fourth, the analogy of encountering suffering on the way and not retreating; fifth, the analogy of rewarding good deeds and obtaining good results after death. In the first sentence, a woman is used to compare the three types of sinners, because she can produce good fruits, so she is called a woman. The inner opportunity for the Tao is called pregnancy. The mind of the Tao is about to arise, so it is said that it is about to give birth. The Tathagatagarbha (如來藏) nature is the place to rely on, so it is called the country. Creating sins and being covered by delusion is called the country being desolate. Transmigrating in samsara is called escaping to other countries. In the second sentence, the heavenly temple is compared to the Mahāparinirvāṇa Sūtra (大涅槃經). Relying on the scriptures to generate the mind of the Tao is called being in the heavenly temple and giving birth immediately. In the third sentence, hearing that the Buddha-nature has the merits of permanence, bliss, self, and purity (nitya, sukha, atma, subha, 常樂我凈), is called hearing the news that the old country is stable and prosperous. Approaching (the old country) with good intentions is called wanting to return to the homeland with the child. In the fourth sentence, encountering suffering during practice is called encountering a river on the road. Suffering fiercely oppresses people is called the rapid flow of water. Keeping good thoughts without losing them is called carrying the child on one's back. At the beginning of practice, one cannot avoid suffering, which is called not being able to cross the river. Rewarding good deeds until death, so it is said, 'I would rather die here with the child.'
終不獨度。人喪道廢故言念已母子俱沒。第五句中命終生天喻得菩提。以慈念子欲令得度明果由因。而是下結。閤中四重五無間罪合上初句。生護法心合第二句。雖復已下合第五句。第七純陀問彼闡提能生悔者施得果不。下佛先呵。后為辯釋。釋中有二。一明闡提斷善根故不可得生。不可生故不能自悔敬養三寶。二以是義下明供其人不得大果。前中如來初先立喻。次問純陀。后純陀答。下佛約之顯彼闡提。前立喻中人喻闡提。闡提先斷方便之善名為食果。未斷生得故云吐核。猶成在心義言置地。而復念下斷生得善。緣彼善中無因果理以為美勝。故言核中應有甘味。邪心緣善名為還取。謗無壞善名破嘗之。由斷善故名利斷絕。眾苦皆集名味極苦。逢苦追變名心悔恨。畏失現在得樂之國名失果種。口還說有名即收拾。念慮在心名種于地。數說有善名加修治。又引三藏成有善義名蘇油乳隨時溉灌。反問可知。純陀答中不也總答。下廣顯之。彼人設續大涅槃經善亦不生故言假使天降甘雨亦不生也。下佛約之以顯闡提。闡提如是合前人也。燒燃善根合前食果破核嘗等。當於已下合種不生。初先正合。若生已下反以合之。自下第二明施闡提不得大果為辯斯義。乘以通明一切佈施果報差別。于中初總。何以下釋。是故下結。總中初言
以是義者以彼闡提燒燃善根不可還生。佈施其人無大報故。一切所施非無差別。釋結可知。第八純陀徴說所由。一切所施果報既別。如來何故昔說此偈言一切施皆可讚嘆。下佛為辯。于中四句。一正明所因。二亦為下兼明所為。三如斯偈下為釋偈義。四當知下以理正勸。就初句中有緣總答。王舍城下別以顯之。彼優婆塞心無凈信。疑施無報。來問如來佛欲令其修行佈施。故說此偈。后三可知。
第二偈中佛先舉偈。文殊次難。后佛釋通。初中如來昔為誡約波斯匿王妃后太子故說此偈。兩偈上半誡約妃后。兩偈下半誡諸王子。以其慢高故須誡之。一切江河必有曲者喻諸妃后諂曲向王為王寵愛不應慢高。一切叢林必名木者喻王自在必受安樂。王子未同不應生慢。女人必諂合前上半。自在必樂合前後半。文殊難中從座起等啟諸方便。下出難辭。于中有三。一直非前偈。二佛所說下總諸佛解。三何以下別難前偈。言何以故徴前起后。於此已下顯有餘相。先明前偈上半有餘。文別有二。一舉事正徴。於此有河端直不曲舉事徴言。如是河下明佛未說。唯愿已下請佛解釋。令諸已下明說有益。二譬如下責說不盡。先喻。次合。雖作已下請佛會通。一切叢下明其前偈下半有餘。先辯后釋。一切女下明其後偈上半有餘。先辯后釋。
【現代漢語翻譯】 現代漢語譯本：如果按照這種說法，那麼那些斷善根者（闡提，Icchantika）燒燬了他們的善根，就無法再生起善。因為佈施給他們沒有大的果報。一切佈施並非沒有差別。這些可以通過解釋經文來理解。第八部分是純陀（Cunda）提問說法的緣由。既然一切佈施的果報各不相同，如來（Tathagata）為什麼過去要說這句偈語，說一切佈施都值得讚歎？下面佛陀（Buddha）進行辯解。其中包含四句。第一句是正面說明原因。第二句也為下面兼顧說明目的。第三句『如斯偈下』是解釋偈語的含義。第四句『當知下』是用道理來勸導。就第一句而言，其中有總的回答因緣。『王舍城下』是分別用事例來顯明。那位優婆塞（Upasaka，在家男居士）心中沒有清凈的信心，懷疑佈施沒有果報，前來問如來，佛陀想要讓他修行佈施，所以說了這句偈語。後面的三句可以自己理解。 第二首偈語中，佛陀先舉出偈語，文殊（Manjusri）隨後提出疑問，之後佛陀解釋通達。最初，如來過去是爲了告誡波斯匿王（Prasenajit）的王妃和後來的太子，所以說了這句偈語。兩句偈語的上半部分是告誡王妃和后妃，兩句偈語的下半部分是告誡各位王子。因為他們傲慢自大，所以需要告誡他們。『一切江河必有曲者』比喻各位妃后諂媚迎合國王，爲了得到國王的寵愛，不應該傲慢自大。『一切叢林必有名木者』比喻國王自在，必定享受安樂，王子們還沒有達到這種程度，不應該產生傲慢之心。『女人必諂』與前面的上半部分相合，『自在必樂』與前後的下半部分相合。文殊提出疑問時，從座位上起身等，是爲了開啟各種方便之門。下面是提出疑問的言辭。其中有三點。第一點是直接否定前面的偈語。第二點『佛所說下』是總結諸佛的解釋。第三點『何以下』是分別質疑前面的偈語。『言何以故』是提問，承前啓後。從這裡以下，顯示出偈語有不圓滿的地方。首先說明前面的偈語上半部分有不圓滿的地方。文句上分為兩部分。第一部分是舉出事例，正面提出質疑。『於此有河端直不曲』是舉出事例來提出質疑。『如是河下』是說明佛陀沒有這樣說。『唯愿已下』是請求佛陀解釋，『令諸已下』是說明解釋有益處。第二部分『譬如下』是責備說法不全面。先是比喻，然後是結合。『雖作已下』是請求佛陀會通。『一切叢下』是說明前面的偈語下半部分有不圓滿的地方。先辯論，后解釋。『一切女下』是說明後面的偈語上半部分有不圓滿的地方。先辯論，后解釋。
【English Translation】 English version: According to this meaning, those Icchantikas (those who have severed their roots of goodness) have burned their roots of goodness and cannot be reborn. Because giving to them does not bring great rewards. Not all giving is without difference. This can be understood through explaining the scriptures. The eighth part is Cunda's questioning of the reasons for the teaching. Since the karmic rewards of all giving are different, why did the Tathagata (Thus Come One) say in the past that all giving is worthy of praise? The Buddha will now explain. It contains four lines. The first line is a direct explanation of the cause. The second line also serves to explain the purpose below. The third line, '如斯偈下', explains the meaning of the verse. The fourth line, '當知下', uses reason to persuade. As for the first line, there is a general answer regarding the causes and conditions. '王舍城下' specifically uses examples to illustrate. That Upasaka (layman) did not have pure faith in his heart and doubted that giving had no reward. He came to ask the Tathagata, and the Buddha wanted him to practice giving, so he said this verse. The last three lines can be understood by oneself. In the second verse, the Buddha first presents the verse, Manjusri then raises questions, and then the Buddha explains and understands. Initially, the Tathagata said this verse to warn King Prasenajit's queen and later the crown prince. The first half of the two verses warns the queen and consorts, and the second half of the two verses warns the princes. Because they are arrogant and conceited, they need to be warned. '一切江河必有曲者' (All rivers must have bends) is a metaphor for the consorts flattering the king in order to gain the king's favor, and they should not be arrogant. '一切叢林必有名木者' (All forests must have famous trees) is a metaphor for the king being free and enjoying happiness, and the princes have not yet reached this level and should not be arrogant. '女人必諂' (Women must be flattering) corresponds to the first half, and '自在必樂' (Freedom must be happiness) corresponds to the second half. When Manjusri raised questions, getting up from his seat, etc., was to open the doors to various expedient means. Below are the words of questioning. There are three points. The first point is to directly deny the previous verse. The second point, '佛所說下', summarizes the explanations of all the Buddhas. The third point, '何以下', specifically questions the previous verse. '言何以故' is a question that connects the preceding and following. From here onwards, it shows that the verse has incomplete aspects. First, it explains that the first half of the previous verse has incomplete aspects. The sentences are divided into two parts. The first part is to give an example and directly raise a question. '於此有河端直不曲' (Here there is a river that is straight and not bent) is to give an example to raise a question. '如是河下' explains that the Buddha did not say this. '唯愿已下' is to ask the Buddha to explain, and '令諸已下' explains that the explanation is beneficial. The second part, '譬如下', is to blame the statement for being incomplete. First is a metaphor, then a combination. '雖作已下' is to ask the Buddha to reconcile. '一切叢下' explains that the second half of the previous verse has incomplete aspects. First debate, then explain. '一切女下' explains that the first half of the later verse has incomplete aspects. First debate, then explain.
一切自下明其後偈下半有餘。先辯后釋。有自在者轉輪聖帝如來法王不屬死王簡去樂者。十地所作轉輪聖帝同法王不屬死魔可使安樂。釋梵已下明余無常不得言樂。若得常下舉常顯之。如來釋中文別有三。一嘆問敕聽。二譬如下明說為物自言無過。三爾時下贊問所為。初段可知。第二段中初喻次合。以是義下結成有餘。喻文有二。一量宜授法喻。長者喻彼妃后太子。身嬰病苦喻起慢過。良醫喻佛。觀機名診。為說治法名為合藥。病者貪多喻彼所化過分求法醫語已下喻佛量之。二汝勿謂下自言無失喻。閤中還二。先合初段。文殊已下合其後段。前中初言如來亦爾總合前醫。為諸王等合前長者。因波斯等合嬰重病。為欲調等合醫診之。故說偈等合為合藥。合後段中初勸文殊知佛無失。如此已下重顯無失令其信受。結文可知。此第二竟。第三重嘆。文相可知。
第三偈中文殊先問。文殊復說經家敘列下顯問辭。辭中有四。一舉佛昔偈。此偈本為世王說之。阿阇世王為調婆達教令殺父還來責佛。云何如來聽其出家使其教我為此惡事。佛時偈答。於他語言隨順不逆教用佛語如法悔除。亦不觀他作以不作遮抑世王責佛之言。不須觀佛作與不作。但自觀身善不善行。二如是說下總非佛語。三於他語下隨別以徴。先徴如來。初之
【現代漢語翻譯】 現代漢語譯本： 一切從下文開始闡明其後的偈頌下半部分還有剩餘內容。先進行辨析，然後進行解釋。有自在者，如轉輪聖帝（擁有統治世界的輪寶的聖王）、如來（佛陀的稱號）、法王（佛陀的尊稱），他們不屬於死王（閻羅王）管轄，可以簡略地去除那些追求快樂的人。十地菩薩所成就的轉輪聖帝，與法王一樣，不屬於死魔（死亡的魔力）管轄，可以使眾生得到安樂。釋梵（帝釋天和梵天）以下的神祇，說明其餘都是無常的，不能說是真正的快樂。如果能得到常樂，下面會舉出常樂來顯明它。如來解釋的文字中，特別有三種含義。一是讚歎、詢問和敕令聽法。二是譬喻，在下文中說明說法是爲了利益眾生，自身沒有過失。三是『爾時』以下，讚歎詢問的目的。第一段容易理解。第二段中，先是譬喻，然後是合喻。『以是義』以下，總結成有剩餘。譬喻的文字有兩種。一是衡量適宜而授予佛法的譬喻。長者（富有的家長）比喻彼妃后太子（國王的妻子和兒子）。身嬰病苦比喻生起傲慢的過失。良醫（好醫生）比喻佛。觀察根機叫做診病。為他說治療方法叫做配藥。病人貪多比喻那些被教化的人過度地追求佛法。醫生說的話以下，比喻佛陀衡量眾生的根機。二是『汝勿謂』以下，自言沒有過失的比喻。合喻中還有兩種。先合初段。文殊（文殊菩薩）以下，合其後段。前段中，先說『如來亦爾』，總合前面的醫生。『為諸王等』，合前面的長者。『因波斯等』，合身嬰重病。『為欲調等』，合醫生診病。『故說偈等』，合為配藥。合後段中，先勸文殊菩薩知道佛陀沒有過失。『如此』以下，再次顯明沒有過失，使他們信受。總結的文字容易理解。這是第二部分結束。第三部分是再次讚歎。文句的含義容易理解。 第三偈中，文殊菩薩先提問。文殊菩薩又說，經家敘述排列以下，顯明提問的言辭。言辭中有四種含義。一是舉出佛陀過去的偈頌。這首偈頌本來是為世間的國王說的。阿阇世王（古代印度摩揭陀國王）因為調達（提婆達多）的教唆，殺害了他的父親，還來責問佛陀。說：『為什麼如來允許他出家，使他教唆我做這種惡事？』佛陀當時用偈頌回答。對於他人的言語，隨順而不違逆，教導他用佛陀的教誨如法地懺悔消除罪業。也不觀察他人做了什麼或沒做什麼，來阻止世王的責問佛陀的言語。不需要觀察佛陀做了什麼或沒做什麼。只要自己觀察自己的身口意行為是善還是不善。二是『如是說』以下，總的否定這些不是佛陀所說。三是『於他語』以下，分別地進行徵詢。先徵詢如來。最初的...
【English Translation】 English version: Everything from below clarifies the remaining content of the latter half of the verses. First, there is analysis, then explanation. Those who are self-sufficient, such as Chakravarti emperors (holy kings possessing the wheel of dominion), Tathagatas (title of the Buddha), Dharma Kings (another title for the Buddha), do not belong to the realm of the King of Death (Yama), and can simply remove those who seek pleasure. The Chakravarti emperors achieved by the Bodhisattvas of the Ten Grounds, like the Dharma Kings, do not belong to the realm of the Death Mara (the power of death), and can bring peace and happiness to sentient beings. The deities below Shakra (Indra) and Brahma indicate that the rest are impermanent and cannot be said to be true happiness. If one can attain eternal bliss, it will be shown below by citing it. In the explanation of the Tathagata, there are three special meanings. First, praise, inquiry, and command to listen to the Dharma. Second, metaphors, explaining below that the Dharma is spoken to benefit sentient beings, and there is no fault in oneself. Third, 'At that time' and below, praising the purpose of the inquiry. The first paragraph is easy to understand. In the second paragraph, first is the metaphor, then the combination of metaphors. 'Therefore' and below, summarizing into remaining content. There are two types of metaphorical texts. One is the metaphor of measuring appropriateness and bestowing the Dharma. The elder (wealthy head of household) is a metaphor for the queen and the prince. Being afflicted with illness is a metaphor for arising arrogance. The good doctor is a metaphor for the Buddha. Observing the capacity is called diagnosis. Speaking the method of treatment is called compounding medicine. The patient being greedy is a metaphor for those who are transformed excessively seeking the Dharma. The doctor's words below are a metaphor for the Buddha measuring the capacity of sentient beings. Second, 'Do not say' below, a metaphor for saying that there is no fault in oneself. There are also two types in the combination of metaphors. First, combine the first paragraph. Manjushri (Manjushri Bodhisattva) below, combines the latter paragraph. In the first paragraph, first say 'The Tathagata is also like this', combining the previous doctor. 'For the kings', combines the previous elder. 'Because of Bosi', combines being afflicted with serious illness. 'To regulate', combines the doctor's diagnosis. 'Therefore, speaking verses', combines compounding medicine. In the combination of the latter paragraph, first advise Manjushri Bodhisattva to know that the Buddha has no fault. 'Like this' below, again showing that there is no fault, so that they believe and accept. The concluding text is easy to understand. This is the end of the second part. The third part is repeated praise. The meaning of the sentences is easy to understand. In the third verse, Manjushri Bodhisattva first asks a question. Manjushri Bodhisattva also says that the compilers narrate and arrange below, clarifying the words of the question. There are four meanings in the words. One is to cite the Buddha's past verses. This verse was originally spoken for the kings of the world. King Ajatasatru (ancient Indian king of Magadha) killed his father because of Devadatta's instigation and came to question the Buddha. He said, 'Why did the Tathagata allow him to become a monk, causing him to instigate me to do this evil deed?' The Buddha then answered with a verse. To the words of others, follow and do not oppose, teaching him to repent and eliminate sins according to the Buddha's teachings. Also, do not observe what others have done or not done to prevent the king from questioning the Buddha's words. There is no need to observe what the Buddha has done or not done. Just observe whether one's own actions of body, speech, and mind are good or bad. Second, 'Saying like this' below, generally denies that these are not what the Buddha said. Third, 'In other words' below, inquire separately. First inquire about the Tathagata. The initial...
半偈於他不逆。唯愿正說請令正解。何以故下彰昔不正。言何以故徴前起后。世尊常下顯不正相。佛毀外道自嘆弟子。云何得名於他不逆。聲聞向正嘆小乘人。若護戒等嘆大乘人。如來何故於九部下徴后一偈。于彼小乘九部經中見有毀他即便呵嘖。云何說言亦不觀他作與不作。四如是偈下總以結請。佛答有二。一明此偈不為一切唯為世王。二複次下明此兼為持戒人中見他過者不為好心治他過者。前中有四。一明此偈不為一切唯為世王。二若無因下泛明諸佛非無因說將來類已。三阿阇世下正明本昔說偈所因。世王害父不自克責反來責佛。如來有智熟見調達無量世來常欲害佛。云何如來聽其出家。故我答之。初先偈答。佛告已下直言呵嘖。四以是下結說所為。第二段中初明此偈為持戒中見他過者。若復已下明其不為受他教誨轉教他者。
第四番中初佛舉偈。如來本昔可誡獵師故說此偈。次文殊問。后佛釋通。門中文殊先反佛語。非一切畏杖非一切愛命直非佛語。怒已為喻勤作方便道佛無實勤作如是。方便之言不盡道理。次明如來所說不盡。何以故下顯不盡相。初先徴問下廣顯之。先明初句畏杖有餘。彼阿羅漢轉輪王等無能害者。云何說言一言畏杖。問曰。經說害阿羅漢犯于逆罪。今云何言如阿羅漢無能害乎。釋言。
{ "translations": [ "現代漢語譯本：\n\n不以半句偈語去違逆他人。只希望佛陀能正確解說，請讓弟子正確理解。\'何以故\'以下是彰顯過去的不正確之處。\'言何以故\'是承前啓後。\'世尊常\'以下是顯現不正確的表象。佛陀呵斥外道，讚歎自己的弟子。\'云何得名於他不逆\'，這是讚歎聲聞乘修行者趨向正道，讚歎小乘之人。\'若護戒等\'，這是讚歎大乘之人。如來為何在九部經典之後，又提出後半句偈語？因為在小乘九部經中，見到有譭謗他人的情況，便加以呵斥。\'云何說言亦不觀他作與不作\'？\'四如是偈\'以下，總以結論來請求佛陀開示。佛陀的回答有兩點：一是說明此偈並非為所有人而說，而是專門為世間的君王而說；二是\'複次\'以下，說明此偈也為持戒之人中，見到他人過失，並非出於好心去糾正他人過失的人而說。前一部分有四點：一是說明此偈並非為所有人而說，而是專門為世間的君王而說；二是\'若無因\'以下，泛泛說明諸佛說法並非沒有原因，而是爲了未來的眾生；三是\'阿阇世\'以下，正式說明過去說偈的原因。阿阇世王殺害了自己的父親，不自我反省，反而來責備佛陀。如來有智慧，早就知道提婆達多無數世以來一直想加害佛陀，為何如來還聽任他出家？所以我這樣回答他。首先用偈語回答，\'佛告已下\'直接呵斥。四是\'以是\'以下，總結說偈的目的。第二段中，首先說明此偈是為持戒之人中，見到他人過失的人而說。\'若復已下\'，說明此偈不是為那些接受他人教誨，又去教誨他人的人而說。\n\n第四部分中，首先佛陀舉出偈語，如來過去可以告誡獵師，所以說了這句偈語。其次是文殊菩薩提問。然後佛陀解釋通達。文殊菩薩先反駁佛陀的話，\'非一切畏杖非一切愛命\'，這並非佛陀的真實之語。以憤怒作為比喻，勤奮地尋找方便之道，佛陀並沒有真正地勤奮這樣做。這種方便之言並不完全合乎道理。其次說明如來所說並不完全。\'何以故下\'，顯現不完全的表象。首先\'先徴問下\'，廣泛地顯現。首先說明第一句\'畏杖\'還有剩餘。那些阿羅漢、轉輪王等，沒有人能夠加害他們。為何說\'一言畏杖\'？有人問：經中說，殺害阿羅漢會犯下逆罪，現在為何說像阿羅漢這樣的人沒有人能夠加害呢？解釋說：" ], "english_translations": [ "English version:\n\nNot to oppose others with even half a verse. I only wish for the correct explanation, please allow the disciples to understand correctly. \'What is the reason\' below highlights the past incorrectness. \'Saying what is the reason\' connects the preceding and following. \'The World Honored One always\' below reveals the appearance of incorrectness. The Buddha rebukes externalists and praises his disciples. \'How to be named as not opposing others\', this praises the Shravakas who are heading towards the right path, praising the people of the Small Vehicle. \'If protecting precepts etc.\', this praises the people of the Great Vehicle. Why does the Tathagata, after the nine divisions of scriptures, bring up the latter half of the verse? Because in the Small Vehicle's nine divisions of scriptures, seeing instances of slandering others, he then rebukes them. \'How to say also not observing others' actions or non-actions\'? \'The four such verses\' below, concludes with a request for the Buddha's instruction. The Buddha's answer has two points: one is to explain that this verse is not spoken for everyone, but specifically for the kings of the world; the second is \'Furthermore\' below, explaining that this verse is also for those among the precept-holders who see the faults of others, but not with good intentions to correct their faults. The first part has four points: one is to explain that this verse is not spoken for everyone, but specifically for the kings of the world; the second is \'If without cause\' below, generally explaining that the Buddhas' teachings are not without cause, but for the sake of future beings; the third is \'Ajatasattu\' below, formally explaining the reason for speaking the verse in the past. King Ajatasattu killed his father, did not reflect on himself, but instead blamed the Buddha. The Tathagata has wisdom, and long knew that Devadatta had been trying to harm the Buddha for countless lifetimes, why did the Tathagata still allow him to leave home? Therefore, I answered him in this way. First, answer with the verse, \'The Buddha said below\' directly rebuking. Fourth is \'Therefore\' below, summarizing the purpose of speaking the verse. In the second section, first explain that this verse is for those among the precept-holders who see the faults of others. \'If again below\', explaining that this verse is not for those who receive the teachings of others and then teach others.\n\nIn the fourth part, first the Buddha cites the verse, the Tathagata in the past could admonish the hunter, so he spoke this verse. Next is Manjushri Bodhisattva's question. Then the Buddha explains and makes it understandable. Manjushri Bodhisattva first refutes the Buddha's words, \'Not all fear the stick, not all love life\', this is not the Buddha's true word. Using anger as a metaphor, diligently seeking expedient means, the Buddha did not truly diligently do so. These expedient words are not entirely reasonable. Secondly, explain that what the Tathagata said is not complete. \'What is the reason below\', revealing the appearance of incompleteness. First, \'First question below\', widely revealing. First explain that the first sentence \'fear the stick\' still has remainder. Those Arhats, Chakravartin Kings, etc., no one can harm them. Why say \'one word fear the stick\'? Someone asks: The sutra says that killing an Arhat commits a heinous crime, now why say that like an Arhat, no one can harm them? Explanation says:" ] }
羅漢現在報身乃是凡夫分段業果。理亦可殺。彼未來世變易法身不可殺害。今論此也。勇士已下明第二句愛命有餘。若言恕下明後半偈是其有餘。先牒偈文總顯有餘。何以下釋。過有三種。一以已喻彼阿羅漢人則有見已同凡之過。同彼凡夫有其我想及以命想。若有此想則應擁護。不聽他人打罵毀辱。二以已喻彼凡夫便有見阿羅漢同已之過。見阿羅漢同已行人。凡夫造作生死諸行故名行人。故上文言險惡道者謂諸行也。若見羅漢同已行人則是耶見死入地獄。三以已喻彼凡夫便有同羅漢過。云何同乎如阿羅漢不害眾生。眾生亦應不害羅漢。而諸眾生殺害羅漢。不同羅漢不害眾生。云何得名以已喻彼。如來釋中文別有三。一述前問明凡與聖不得相喻。我想在凡。無殺害想在阿羅漢。二明昔日說偈所因。勿謂無因而逆說者明非無因。昔日已下彰有所因。因於獵師殺鹿請佛故說斯偈。說前一偈咒愿獵師令同佛壽。亦可此言咒愿彼鹿。說后一偈呵誡獵師令舍殺業。三嘆文殊能問密教。
第五偈中文殊先問。如來后釋。
第六番中如來先舉昔所說偈。此偈本為女人說之。彼女厭離屬夫之苦。故佛為說。一切屬他則名為苦令厭女身。一切由已自在安樂令求男子。一切憍慢勢極暴惡誡諸男子令舍慢高。賢善之人一切愛念令諸
【現代漢語翻譯】 現代漢語譯本 羅漢現在的報身（因果報應之身）仍然是凡夫的分段生死所感的業果，從理上來說也可以被殺。但他們未來世所證的變易法身（轉變自在之身）是不可殺害的。現在我們討論的就是這種情況。『勇士已下』說明第二句『愛命有餘』。『若言恕下』說明後半偈（偈頌的後半部分）是『其有餘』。先引用偈文總的顯示『有餘』。為什麼下面要解釋呢？ 過失有三種。第一，如果用自己比喻阿羅漢（已證悟者），就會有認為已證悟者和凡夫一樣的過失。如同那些凡夫一樣，有『我』的執著以及對生命的貪戀。如果有了這些執著，就應該保護自己，不容許他人打罵毀辱。第二，如果用自己比喻凡夫，就會有認為阿羅漢和自己一樣的過失。認為阿羅漢和自己一樣是修行人。凡夫造作生死輪迴的各種行為，所以叫做『行人』。所以上文說『險惡道者』指的是各種行為。如果認為羅漢和自己一樣是修行人，這就是邪見，死後會墮入地獄。第三，如果用自己比喻凡夫，就會有和羅漢一樣的過失。怎麼會一樣呢？就像阿羅漢不傷害眾生一樣，眾生也應該不傷害羅漢。但是眾生卻殺害羅漢，這和羅漢不傷害眾生不一樣。怎麼能說是用自己比喻他人呢？ 如來在解釋經文時，特別分了三點。第一，敘述前面的提問，說明凡夫和聖人不能互相比較。『我』的執著存在於凡夫心中，而阿羅漢沒有殺害的想法。第二，說明過去說偈的原因。不要認為沒有原因而隨意說偈，說明並非沒有原因。『昔日已下』彰顯有所因。因為獵人殺鹿來請佛，所以說了這個偈頌。說前一個偈頌是咒愿獵人，希望他能和佛一樣長壽。也可以說這句話是咒愿那隻鹿。說后一個偈頌是告誡獵人，讓他捨棄殺業。第三，讚歎文殊菩薩能夠詢問秘密的教義。 第五個偈頌中，文殊菩薩先提問，如來佛后解釋。 第六段中，如來佛先舉出過去所說的偈頌。這個偈頌本來是為女人說的。那個女人厭惡依附丈夫的痛苦，所以佛為她說：一切依附他人就是痛苦，讓她厭惡女身。一切由自己做主，自在安樂，讓她祈求轉為男子身。一切驕慢，勢力極大，暴虐兇惡，告誡那些男子，讓他們捨棄驕慢自大。賢善之人，一切都愛護憐憫，讓那些...
【English Translation】 English version The Arhat's current retribution body (body of karmic consequences) is still the result of the karma of ordinary people's segmented life and death. In principle, it can be killed. However, the transformed Dharma body (body of transformed freedom) that they will attain in the future is inviolable. This is what we are discussing now. 'Yong Shi Yi Xia' explains the second sentence 'cherishing life is excessive'. 'Ruo Yan Shu Xia' explains that the second half of the verse (the latter part of the verse) is 'its excess'. First, quote the verse to generally show 'excess'. Why explain it below? There are three kinds of faults. First, if you use yourself to compare with an Arhat (an enlightened one), there will be the fault of thinking that the enlightened one is the same as an ordinary person. Like those ordinary people, they have attachment to 'self' and greed for life. If you have these attachments, you should protect yourself and not allow others to beat, scold, or insult you. Second, if you use yourself to compare with an ordinary person, there will be the fault of thinking that an Arhat is the same as yourself. Thinking that an Arhat is the same as yourself as a practitioner. Ordinary people create all kinds of actions of birth and death, so they are called 'practitioners'. Therefore, the 'dangerous path' mentioned above refers to various actions. If you think that an Arhat is the same as yourself as a practitioner, this is a wrong view, and you will fall into hell after death. Third, if you use yourself to compare with an ordinary person, there will be the same fault as an Arhat. How can it be the same? Just as an Arhat does not harm sentient beings, sentient beings should not harm Arhats either. However, sentient beings kill Arhats, which is different from Arhats not harming sentient beings. How can it be said that you are using yourself to compare with others? When the Tathagata explains the scriptures, he specifically divides them into three points. First, narrate the previous question and explain that ordinary people and saints cannot be compared with each other. Attachment to 'self' exists in the hearts of ordinary people, while Arhats have no thought of killing. Second, explain the reason for reciting the verse in the past. Don't think that there is no reason to recite the verse at will, explaining that it is not without reason. 'Xi Ri Yi Xia' highlights the cause. Because the hunter killed a deer to invite the Buddha, he recited this verse. Reciting the first verse is to bless the hunter, hoping that he can live as long as the Buddha. It can also be said that this sentence is blessing the deer. Reciting the second verse is to warn the hunter to abandon the killing industry. Third, praise Manjushri Bodhisattva for being able to ask about secret teachings. In the fifth verse, Manjushri Bodhisattva asks the question first, and the Tathagata Buddha explains it later. In the sixth paragraph, the Tathagata Buddha first cites the verses he said in the past. This verse was originally spoken for women. That woman hated the pain of depending on her husband, so the Buddha said to her: Everything that depends on others is painful, making her hate the female body. Everything is up to you, free and happy, let her pray to be transformed into a male body. All arrogance, great power, violent and fierce, warn those men, let them abandon arrogance and arrogance. Virtuous people, all love and pity, let those...
男子修賢善行。次文殊問。先總明佛所說不盡請說因緣。何以故下隨別以徴。言何以故徴前起后。如長者下顯不盡相。于中先明初偈有餘。文別有三。一舉學以徴。二如王子下舉不學以徴。三是故下結非昔說。初中三句。一舉學事審問如來。如長者子從師學時為屬師不。二若屬下約之徴偈。若屬師者義不成就徴前半偈。明屬他者苦義不成。由從師學得知見樂。云何說言屬師則苦。若不屬下徴後半偈。明安樂者一切由已自在不成。若不屬者亦不成就明安樂者由已不成。此人所有知見之樂從師學得則非不屬。不屬之義既不成就。如來昔言由已安樂明是有餘。若得自在亦不成就明安樂者自在不成。此人所有知見之樂從師學得則非自在。自在之義既不成就。如來昔言自在安樂明是有餘。三是故下結成有餘。第二段中句亦有三。一舉世人不學之事。譬如王子無所綜習明其自在。觸事不成彰有闇苦。是亦自在結明初句。愚闇常苦結明後句。二如是下約之徴偈。若言自在義亦不成徴下半偈明自在者安樂不成。彼雖自在愚闇苦故樂義不成。若言屬他義不成者徴前半偈明有苦者屬他不成。此人雖有愚闇之苦而不屬師。以是義故有苦之者屬義不成。三以是義故結成有餘。此二段竟。第三結非。文中可解。下次徴問后偈上半。先牒偈文明是有
【現代漢語翻譯】 現代漢語譯本 男子修習賢善之行。接下來，文殊菩薩問道：『先前總體闡明佛所說之法未盡，請您說明其中的因緣。』『何以故』以下，是分別提問，以徵詢佛意。言『何以故』，是承前啓後。如『長者』以下，是顯示未盡之相。其中，先說明第一個偈頌有所遺漏。文義上可分為三部分。一是舉學之事以徵詢。二是如『王子』以下，舉不學之事以徵詢。三是『是故』以下，總結並非昔日所說。初段中，有三句。一是舉學習之事，審問如來。如長者之子從師學習時，是否歸屬於老師。二是『若屬』以下，以假設來徵詢偈頌。若歸屬於老師，則『義不成就』，徵詢前半偈，說明歸屬於他人則苦的道理不能成立。因為從師學習可以獲得知見之樂，為何說歸屬於老師就是苦呢？若不歸屬，則徵詢後半偈，說明安樂者一切由自己作主也不能成立。若不歸屬，也不能成就，說明安樂由自己作主不能成立。此人所有的知見之樂是從老師那裡學來的，並非不歸屬。不歸屬的道理既然不能成立，如來昔日所說由自己作主而安樂，顯然是有遺漏的。若得自在，也不能成立，說明安樂者自在不能成立。此人所有的知見之樂是從老師那裡學來的，並非自在。自在的道理既然不能成立，如來昔日所說自在安樂，顯然是有遺漏的。三是『是故』以下，總結成立有所遺漏。第二段中，句子也有三句。一是舉世人不學習之事。譬如王子沒有學習任何技藝，說明他的自在。觸事不成，彰顯其愚昧和痛苦。『是亦自在』，總結說明初句。『愚闇常苦』，總結說明后句。二是『如是』以下，以假設來徵詢偈頌。若說自在，則『義亦不成』，徵詢下半偈，說明自在者安樂不能成立。他雖然自在，但因愚昧和痛苦，所以安樂的道理不能成立。若說歸屬於他人，則『義不成者』，徵詢前半偈，說明有痛苦者不歸屬於他人不能成立。此人雖然有愚昧和痛苦，但不歸屬於老師。因為這個道理，所以有痛苦的人歸屬於他人的道理不能成立。三是『以是義故』，總結成立有所遺漏。這兩段結束。第三部分是總結並非昔日所說。文義可以理解。接下來，徵詢後半偈的上半部分。先引述偈頌，說明是有遺漏。
【English Translation】 English version A man cultivates virtuous and wholesome deeds. Next, Manjushri (Bodhisattva of wisdom) asks: 'Previously, you generally explained that the Buddha's teachings were not fully expressed; please explain the reasons and conditions for this.' 'Why is it so?' below, are separate questions to inquire about the Buddha's intention. The phrase 'Why is it so?' connects the preceding and initiates the following. As in 'Elder' below, it reveals the aspect of incompleteness. Among these, first, it clarifies that the initial verse has omissions. The meaning can be divided into three parts. First, it raises the matter of learning to inquire. Second, as in 'Prince' below, it raises the matter of not learning to inquire. Third, 'Therefore' below, it concludes that it is not what was said in the past. In the first section, there are three sentences. First, it raises the matter of learning and carefully questions the Tathagata (Buddha). For example, when the son of an elder learns from a teacher, does he belong to the teacher? Second, 'If belonging' below, it uses a hypothesis to inquire about the verse. If belonging to the teacher, then 'the meaning is not accomplished,' inquiring about the first half of the verse, explaining that the principle of belonging to others resulting in suffering cannot be established. Because learning from a teacher can obtain the joy of knowledge and insight, why say that belonging to the teacher is suffering? If not belonging, then inquire about the second half of the verse, explaining that the happiness of being in control of everything oneself cannot be established. If not belonging, it also cannot be accomplished, explaining that happiness from being in control of oneself cannot be established. All the joy of knowledge and insight this person has is learned from the teacher, so it is not not belonging. Since the principle of not belonging cannot be established, the Tathagata's past statement that happiness comes from being in control of oneself is clearly an omission. If one attains freedom, it also cannot be established, explaining that the happiness of being free cannot be established. All the joy of knowledge and insight this person has is learned from the teacher, so it is not freedom. Since the principle of freedom cannot be established, the Tathagata's past statement that freedom is happiness is clearly an omission. Third, 'Therefore' below, it concludes that there is an omission. In the second section, there are also three sentences. First, it raises the matter of people in the world not learning. For example, a prince who has not learned any skills illustrates his freedom. Failing in everything highlights his ignorance and suffering. 'This is also freedom,' summarizes and explains the first sentence. 'Ignorance is constant suffering,' summarizes and explains the second sentence. Second, 'Thus' below, it uses a hypothesis to inquire about the verse. If saying freedom, then 'the meaning is also not accomplished,' inquiring about the second half of the verse, explaining that the happiness of the free cannot be established. Although he is free, because of ignorance and suffering, the principle of happiness cannot be established. If saying belonging to others, then 'the meaning is not accomplished,' inquiring about the first half of the verse, explaining that the suffering do not belong to others cannot be established. Although this person has ignorance and suffering, he does not belong to the teacher. Because of this principle, the principle of the suffering belonging to others cannot be established. Third, 'Because of this principle,' it concludes that there is an omission. These two sections end. The third part is the conclusion that it is not what was said in the past. The meaning can be understood. Next, inquire about the first half of the second verse. First, quote the verse, explaining that there is an omission.
余。次辯。后結。下次徴問后偈下半。先牒偈文明是有餘。次辯其相。如人內犯四重禁等先惡后善。持法之人見已不愛。若有賢等先善後惡。護法之人見亦不愛。以是義下結非聖言。佛答有三。一明如來有因緣故說有餘義。二有女下正明所因。三善哉下嘆問所為。
第七偈中文殊先問。文殊復說經家敘列。下出問辭。問辭有二。一舉佛昔偈。如來本昔為羖羝德而說此偈。彼習自餓。佛欲教之修八戒齋。故說此偈。一切眾生依飲食存。非彼外道習自餓法。一切依食云何自餓。一切大力心無嫉妒佛自免過。佛非外道。似有嫉妒。故自勉過明已大力。雖非外道而非嫉妒。一切因食而多得病勸修齋法斷數數食。一切修行而得受樂教修八戒。二約之徴佛若言因食而得病者。佛今受彼純陀飲食將無如來怖畏病苦。佛答有四。一略反前偈明非一切二釋答前難。若諸眾生因食得病。即令如來同之有病。汝得病苦我亦應得。汝得病苦而我不得。世間眾生因食得病。云何令我同之畏病。三何以下廣顯前偈非一切義。言何以故徴前起后。我以何故言非一切。下對顯之。先明偈中非一切生皆依食存。句別有三。一總明如來及聖弟子悉皆不食。問曰。羅漢辟支佛人云何不食。釋言。此等現在報身是其凡夫分段業果猶須食資。度此身後未來所
【現代漢語翻譯】 現代漢語譯本： 『余。次辯。后結。下次徴問后偈下半。』這句話的意思是，先說還有剩餘的部分，然後進行辯論，最後進行總結。下一次是徵詢提問之後偈頌的後半部分。首先引用偈頌的文字，表明確實有剩餘的部分。然後辯論它的相狀。例如，有人先是觸犯了四重禁等嚴重的罪行，後來又行善。持法之人見到這種情況，不會喜愛。如果有人先是行善，後來又作惡，護法之人見到這種情況也不會喜愛。因為這個道理，所以總結說這不是聖言。佛陀的回答有三點：一是說明如來因為某種因緣才說有剩餘的意義；二是從『有女』開始，正式說明所因；三是從『善哉』開始，讚歎提問的目的。
『第七偈中文殊先問。文殊復說經家敘列。下出問辭。問辭有二。一舉佛昔偈。如來本昔為羖羝德而說此偈。彼習自餓。佛欲教之修八戒齋。故說此偈。一切眾生依飲食存。非彼外道習自餓法。一切依食云何自餓。一切大力心無嫉妒佛自免過。佛非外道。似有嫉妒。故自勉過明已大力。雖非外道而非嫉妒。一切因食而多得病勸修齋法斷數數食。一切修行而得受樂教修八戒。二約之徴佛若言因食而得病者。佛今受彼純陀飲食將無如來怖畏病苦。』這段話的意思是，在第七個偈頌中，文殊菩薩（Manjushri Bodhisattva）首先提問。文殊菩薩又說經書的作者敘述排列。下面提出問題。問題有兩個：一是引用佛陀以前的偈頌。如來過去曾經為羖羝德（Gudhide）說了這個偈頌，他習慣於自我禁食。佛陀想教導他修持八戒齋，所以說了這個偈頌。一切眾生依靠飲食生存，不是那些外道所習的自我禁食的方法。一切都依靠飲食，怎麼能自我禁食呢？一切有大力的人心中沒有嫉妒，佛陀自己免除過失。佛陀不是外道，但似乎有嫉妒，所以自己勉勵，表明自己有大力。雖然不是外道，但也沒有嫉妒。一切因為飲食而多生疾病，勸人修持齋法，斷除頻繁的飲食。一切修行而得到快樂，教導修持八戒。二是概括地質問佛陀，如果說因為飲食而得病，那麼佛陀現在接受純陀（Chunda）的飲食，難道如來不害怕病苦嗎？
『佛答有四。一略反前偈明非一切二釋答前難。若諸眾生因食得病。即令如來同之有病。汝得病苦我亦應得。汝得病苦而我不得。世間眾生因食得病。云何令我同之畏病。三何以下廣顯前偈非一切義。言何以故徴前起后。我以何故言非一切。下對顯之。先明偈中非一切生皆依食存。句別有三。一總明如來及聖弟子悉皆不食。問曰。羅漢辟支佛人云何不食。釋言。此等現在報身是其凡夫分段業果猶須食資。度此身後未來所』這段話的意思是，佛陀的回答有四點：一是簡略地反駁前面的偈頌，說明並非一切都是如此；二是解釋回答前面的詰難。如果說一切眾生因為飲食而得病，那就應該讓如來也同樣生病。你得到病苦，我也應該得到。你得到病苦，而我卻沒有得到。世間的眾生因為飲食而得病，怎麼能讓我同樣害怕疾病呢？三是從『何以故』開始，廣泛地闡明前面的偈頌並非指一切情況。『何以故』這句話是承前啓後。我因為什麼原因說並非一切呢？下面進行對比說明。首先說明偈頌中並非一切眾生都依靠飲食生存。句子可以分為三類。一是總的說明如來和聖弟子都不需要飲食。有人問：阿羅漢（Arhat）、辟支佛（Pratyekabuddha）這些人為什麼不需要飲食呢？解釋說：這些人現在的報身還是凡夫的分段業果，仍然需要飲食的資助。度過這個身體之後，未來所……
【English Translation】 English version: 『Yu. Ci bian. Hou jie. Xia ci zheng wen hou ji xia ban.』 This means first stating that there is a remaining part, then debating it, and finally summarizing. The next time is to solicit questions after the second half of the verse. First, quote the text of the verse to indicate that there is indeed a remaining part. Then debate its appearance. For example, if someone first commits serious offenses such as violating the four major precepts, and then does good deeds, those who uphold the Dharma will not like this. If someone first does good deeds and then does evil, those who protect the Dharma will also not like this. Because of this principle, it is concluded that this is not a sacred word. The Buddha's answer has three points: first, to explain that the Tathagata (Tathagata) said that there is a remaining meaning because of some cause; second, starting from 『You nu』, formally explain the cause; third, starting from 『Shanzai』, praise the purpose of the question.
『Di qi ji zhong Wenshu xian wen. Wenshu fu shuo jing jia xu lie. Xia chu wen ci. Wen ci you er. Yi ju Fo xi ji. Rulai ben xi wei Gudhide er shuo ci ji. Bi xi zi e. Fo yu jiao zhi xiu ba jie zhai. Gu shuo ci ji. Yiqie zhong sheng yi yinshi cun. Fei bi waidao xi zi e fa. Yiqie yi shi yunhe zi e. Yiqie dali xin wu jidu Fo zi mian guo. Fo fei waidao. Si you jidu. Gu zi mian guo ming yi dali. Sui fei waidao er fei jidu. Yiqie yin shi er duo de bing quan xiu zhai fa duan shushu shi. Yiqie xiuxing er de shou le jiao xiu ba jie.』 This means that in the seventh verse, Manjushri Bodhisattva (Manjushri Bodhisattva) first asks. Manjushri Bodhisattva also said that the authors of the scriptures narrated and arranged. The question is raised below. There are two questions: one is to quote the Buddha's previous verse. The Tathagata (Tathagata) once said this verse for Gudhide (Gudhide), who was accustomed to self-starvation. The Buddha wanted to teach him to practice the eight precepts, so he said this verse. All beings depend on food for survival, not the self-starvation methods practiced by those heretics. Everything depends on food, how can one starve oneself? All those with great strength have no jealousy in their hearts, and the Buddha himself avoids faults. The Buddha is not a heretic, but seems to be jealous, so he encourages himself and shows that he has great strength. Although not a heretic, there is no jealousy. All diseases are caused by food, and people are advised to practice fasting and eliminate frequent eating. All practice leads to happiness, teaching the practice of the eight precepts.
『Fo da you si. Yi lue fan qian ji ming fei yiqie er shi da qian nan. Ruo zhu zhong sheng yin shi de bing. Ji ling Rulai tong zhi you bing. Ru de bing ku wo yi ying de. Ru de bing ku er wo bu de. Shijian zhong sheng yin shi de bing. Yunhe ling wo tong zhi wei bing. San he yi xia guang xian qian ji fei yiqie yi. Yan he yi gu zheng qian qi hou. Wo yi he gu yan fei yiqie. Xia dui xian zhi. Xian ming ji zhong fei yiqie sheng jie yi shi cun. Ju bie you san. Yi zong ming Rulai ji sheng dizi xi jie bu shi. Wen yue. Luohan Pizhi Fo ren yunhe bu shi. Shi yan. Ci deng xianzai baoshen shi qi fanfu fenduan ye guo you xu shi zi. Du ci shen hou weilai suo』 This means that the Buddha's answer has four points: first, briefly refuting the previous verse, indicating that not everything is like this; second, explaining the answer to the previous question. If all beings get sick because of food, then the Tathagata (Tathagata) should also get sick. If you get sick, I should also get sick. You get sick, but I don't. Worldly beings get sick because of food, how can I be made to fear disease in the same way? Third, starting from 『He yi gu』, widely explain that the previous verse does not refer to all situations. The phrase 『He yi gu』 connects the preceding and following. For what reason do I say not everything? The following is a comparative explanation. First, it is stated that not all beings in the verse depend on food for survival. Sentences can be divided into three categories. First, it is generally stated that the Tathagata (Tathagata) and the holy disciples do not need food. Someone asked: Why don't Arhats (Arhat) and Pratyekabuddhas (Pratyekabuddha) need food? The explanation is: These people's current reward bodies are still the segmented karma results of ordinary people, and they still need the assistance of food. After passing this body, the future will be...
受變易之報更不須食。又阿羅漢有實有化。實者須食。化則不須。故下文言我諸弟子不可思議。故不須食。二若言下別明如來身無羸瘦得金剛身故無所食。三我弟子下別明弟子不可思議故無所食。下次明其非一切大力心無嫉妒。先牒偈文明其有餘。如世人下反以顯之。無嫉妒人不妨無力。大力之人何妨有妒。次明偈中非一切因食而得病苦。先牒偈文明其有餘。亦見有下即事顯之。下明偈中非一切凈行悉受安樂。先牒偈文明其有餘。世間亦下即事顯之。以是義下總結前偈悉是有餘。此第三竟。四明說所因。欲受第四八戒齋者。有言于彼明六齋中受第四齋。亦可於彼小乘法中有二種戒。一者盡形。二者日夜。盡形戒中有其五戒十戒具戒。約對彼故。宣說八戒以為第四。
上來第一廣明有餘。自下第二明其無餘。迦葉先問。何等名為無餘義者正問無餘。云何複名一切義乎簡去有餘。自有諸法望上有餘望下無餘。義有兩兼不名一切。今所問者問其一向無餘之法不雜有餘。故云一切。下佛答之。唯除助道常樂善法是名一切亦名無餘名正對前問。其餘諸法亦名有餘亦名無餘舉非顯是。此言除者是其除取。非是除去。如世人言何物能見答言除眼余皆不見。此亦似彼唯除助道常樂善法一向無餘。自餘一切亦名有餘亦名無餘。助道
【現代漢語翻譯】 現代漢語譯本 受了變易之報的人，更不需要飲食。而且阿羅漢（Arhat，已證得涅槃的聖人）有真實的和化現的兩種。真實的阿羅漢需要飲食，化現的則不需要。所以下文說我的弟子們不可思議，因此不需要飲食。二、如果說下文分別說明如來的身體沒有羸弱，得到了金剛身，所以不需要飲食。三、我的弟子下文分別說明弟子們不可思議，所以不需要飲食。下文說明他們並非一切大力者，心中沒有嫉妒。先引用偈文說明他們還有剩餘。如同世人下文反過來顯現這一點。沒有嫉妒的人不妨沒有力量，有大力的人又何妨有嫉妒。其次說明偈文中並非一切因飲食而得病苦。先引用偈文說明他們還有剩餘。也看到有下文就事顯現這一點。下文說明偈文中並非一切清凈修行都接受安樂。先引用偈文說明他們還有剩餘。世間也下文就事顯現這一點。因為這個道理下文總結前面的偈文都是有剩餘的。這是第三部分結束。四、說明所因。想要接受第四個八戒齋的人，對他們說六齋日中接受第四個齋戒。也可以在小乘法（Hinayana，佛教的一個主要分支）中有兩種戒律，一是盡形壽，二是日夜。盡形壽戒中有五戒、十戒、具足戒。針對他們的情況，宣說八戒作為第四種。
上來第一部分廣泛說明有剩餘。從下文第二部分說明沒有剩餘。迦葉（Kasyapa，佛陀的弟子）先問：『什麼叫做無餘義？』正是問無餘。『為什麼又叫做一切義呢？』是簡別去除有剩餘。自有諸法，向上看是有剩餘，向下看是沒有剩餘。意義有兩方面兼顧，不能叫做一切。現在所問的是問那一種一向沒有剩餘的法，不雜有剩餘。所以說『一切』。』下文佛陀回答說：『唯獨助道、常樂善法，這叫做一切，也叫做無餘。』這是正面回答前面的問題。『其餘諸法，也叫做有餘，也叫做無餘。』舉出不是來顯明是。這裡說的『除』是除取，不是除去。如同世人說：『什麼東西能看見？』回答說：『除了眼睛，其餘都看不見。』這裡也像那樣，唯獨助道、常樂善法是一向沒有剩餘。其餘一切也叫做有餘，也叫做無餘。』助道
【English Translation】 English version Those who receive the reward of transformation no longer need to eat. Moreover, Arhats (Arhat, saints who have attained Nirvana) are of two types: real and manifested. Real Arhats need to eat, while manifested ones do not. Therefore, the following text says that my disciples are inconceivable, and thus do not need to eat. Second, if it is said that the following text separately explains that the Tathagata's (Tathagata, 'the one who has thus come', an epithet of the Buddha) body is not weak and has obtained a Vajra (Vajra, diamond or thunderbolt) body, then he does not need to eat. Third, the following text separately explains that the disciples are inconceivable, so they do not need to eat. The following text explains that they are not all powerful and have no jealousy in their hearts. First, quote the verses to explain that they still have remnants. As the people of the world, the following text shows this in reverse. Those without jealousy may not have strength, and those with great strength may have jealousy. Secondly, it explains that not all suffering from illness is caused by food and drink in the verses. First, quote the verses to explain that they still have remnants. Also, see the following text to show this in reality. The following text explains that not all pure practices receive peace and happiness in the verses. First, quote the verses to explain that they still have remnants. The world also shows this in reality in the following text. Because of this reason, the following text summarizes that the previous verses all have remnants. This is the end of the third part. Fourth, explain the cause. Those who want to receive the fourth of the eight precepts (Astanga-sila, a set of eight precepts observed by Buddhist lay followers) should tell them to receive the fourth precept on the six fast days. It is also possible that there are two types of precepts in the Hinayana (Hinayana, a major branch of Buddhism): one is for the rest of one's life, and the other is for day and night. Among the precepts for the rest of one's life are the five precepts, the ten precepts, and the full precepts. In response to their situation, the eight precepts are proclaimed as the fourth type.
The first part above extensively explains that there are remnants. From the second part below, it explains that there are no remnants. Kasyapa (Kasyapa, a disciple of the Buddha) first asked: 'What is called the meaning of no remnants?' It is precisely asking about no remnants. 'Why is it also called the meaning of all?' It is to distinguish and remove the remnants. There are dharmas (Dharma, the teachings of the Buddha) that, when viewed upwards, have remnants, and when viewed downwards, have no remnants. The meaning has two aspects, so it cannot be called all. What is being asked now is about the dharma that is always without remnants, not mixed with remnants. Therefore, it is called 'all'.' The Buddha replied below: 'Only the aids to enlightenment, constant joy, and good dharmas are called all, and also called no remnants.' This is a direct answer to the previous question. 'The remaining dharmas are also called remnants, and also called no remnants.' It is to show what is by pointing out what is not. The 'except' mentioned here is to exclude and take, not to remove. It is like people saying: 'What can see?' The answer is: 'Except for the eyes, nothing else can see.' It is similar here, only the aids to enlightenment, constant joy, and good dharmas are always without remnants. Everything else is also called remnants, and also called no remnants.' Aids to enlightenment
是因。常樂是果。此等一向是其無餘。故云一切亦名無餘。自余諸法望深有餘。望淺無餘。欲令已下總結說意。前略次廣。
自下第三迦葉領解如來述贊。
長壽至此廣明學法自下第二明其學行。于中先明顯行由序。聖行已下正明行體。序中有五。第一迦葉問經功德如來嘆深不肯宣說。二大眾偈請。彼迦葉等猶故未至唯愿小住除斷我疑。佛答迦葉及阿難等能斷眾疑不須我住。第三大眾以佛不許謂佛交滅設供奉佛。佛時現疾示欲取滅。第四迦葉知眾心殷請止病言。如來因請身現無病。第五大眾知佛無病請佛說法。如來欲說口現無病。五中前三望上流通。望后為序。良以望前為流通故此品明之。后二唯得望后為序故在後品。初中先請。唯愿說是大涅槃中所有功德。下佛答之。明其聞經名字功德唯佛能知余不能說況受持等。何由可說。然此經中乃至依經修成功德。亦名受持讀誦書寫。故下文中名十功德。以為受持書寫功德。第二請中大眾先請。時諸天等標列請人。異口同音顯其請相。請心同故發言不異。下列請辭。前三偈半啟請佛住。后之半偈請佛說法。就請住中初偈舉彼三寶難思彰佛去留無礙請住。后兩偈半舉其有緣未至請住。請說可知。下佛答中初之一偈正答前請明迦葉等能斷眾疑不須我住不須我說。后一
【現代漢語翻譯】 現代漢語譯本： 『是因』（shi yin，指產生結果的原因）。『常樂是果』（chang le shi guo，指永恒的快樂是最終的結果）。這些都是絕對的、沒有剩餘的。所以說一切也都可以稱為『無餘』（wu yu，沒有剩餘）。其餘的諸法，從深奧的角度來看是有剩餘的，從淺顯的角度來看是沒有剩餘的。想要總結以下要說的意思，前面是簡略的，後面是詳細的。
下面第三部分是迦葉（Jiaye，佛陀的弟子，以頭陀苦行著稱）領悟理解，如來（Rulai，佛陀的稱號之一）述說讚歎。
從『長壽』（chang shou，長壽）到這裡廣泛地闡明了學法。下面第二部分闡明學習和修行。其中先是明顯地闡述修行的緣起。『聖行』（sheng xing，聖潔的行為）以下正式闡明修行的本體。緣起中有五個方面。第一，迦葉（Jiaye）詢問經典的功德，如來（Rulai）讚歎其深奧，不肯宣說。第二，大眾以偈頌的形式請求。那些迦葉（Jiaye）等人還沒有趕到，只希望佛陀稍作停留，消除我們的疑惑。佛陀回答迦葉（Jiaye）和阿難（Anan，佛陀的十大弟子之一）等人能夠消除大眾的疑惑，不需要我停留。第三，大眾因為佛陀不答應，認為佛陀將要涅槃（Nirvana，佛教術語，指解脫生死輪迴），於是供奉佛陀。佛陀當時示現疾病，表示想要涅槃（Nirvana）。第四，迦葉（Jiaye）知道大眾的心意懇切，請求佛陀停止示疾。如來（Rulai）因為大眾的請求，身體示現沒有疾病。第五，大眾知道佛陀沒有疾病，請求佛陀說法。如來（Rulai）想要說法，口中示現沒有疾病。這五個方面中，前三個方面可以向上流通，也可以作為後面的序言。因為從前面來看是流通，所以在這品中說明。后兩個方面只能作為後面的序言，所以在後面的品中。最初的部分是請求。只希望佛陀宣說《大涅槃經》（Da Niepan Jing，佛教經典）中所有的功德。下面是佛陀的回答。說明聽聞經典名字的功德，只有佛陀能夠知道，其餘的人不能說，更何況是受持等等。怎麼可以說得完呢？然而這部經典中，乃至依據經典修行成功的功德，也可以稱為受持讀誦書寫。所以在下面的經文中，稱為十種功德，作為受持書寫的功德。第二部分是請求，大眾先請求。當時諸天等等列出請求的人。異口同聲地顯示出請求的樣子。請求的心意相同，所以說出的話沒有差異。下面列出請求的言辭。前面的三偈半是啟請佛陀住世。後面的半偈是請求佛陀說法。請求住世的內容可以知道。下面佛陀的回答中，最初的一偈正式回答前面的請求，說明迦葉（Jiaye）等人能夠消除大眾的疑惑，不需要我住世，不需要我說法。後面一
【English Translation】 English version: 'Is yin' (是因, refers to the cause that produces a result). 'Chang le shi guo' (常樂是果, refers to eternal happiness as the ultimate result). These are absolute and without remainder. Therefore, everything can also be called 'wu yu' (無餘, without remainder). The remaining dharmas, from a profound perspective, have remainders; from a shallow perspective, they have no remainders. The intention is to summarize what will be said below, with the beginning being brief and the end being detailed.
The third part below is Kashyapa's (迦葉, Jiaye, a disciple of the Buddha known for his ascetic practices) understanding and the Tathagata's (如來, Rulai, one of the titles of the Buddha) description and praise.
From 'Chang shou' (長壽, long life) to here, the study of the Dharma is extensively explained. The second part below explains learning and practice. Among them, the origin of practice is clearly stated first. 'Sacred conduct' (聖行, sheng xing, holy conduct) below formally explains the essence of practice. There are five aspects to the origin. First, Kashyapa (迦葉, Jiaye) asks about the merits of the scripture, and the Tathagata (如來, Rulai) praises its profundity and refuses to explain it. Second, the assembly requests in the form of verses. Those Kashyapa (迦葉, Jiaye) and others have not yet arrived, and they only hope that the Buddha will stay a little longer to dispel our doubts. The Buddha answers that Kashyapa (迦葉, Jiaye) and Ananda (阿難, Anan, one of the Buddha's ten great disciples) and others can dispel the doubts of the assembly, and there is no need for me to stay. Third, because the Buddha does not agree, the assembly believes that the Buddha is about to enter Nirvana (涅槃, Nirvana, a Buddhist term referring to liberation from the cycle of birth and death), so they make offerings to the Buddha. At that time, the Buddha manifested illness, indicating a desire to enter Nirvana (涅槃, Nirvana). Fourth, Kashyapa (迦葉, Jiaye) knows the sincerity of the assembly and asks the Buddha to stop showing illness. Because of the assembly's request, the Tathagata (如來, Rulai) manifests no illness in his body. Fifth, the assembly knows that the Buddha is not ill and asks the Buddha to teach the Dharma. The Tathagata (如來, Rulai) wants to teach the Dharma, and his mouth manifests no illness. Among these five aspects, the first three can circulate upwards and can also serve as a preface to what follows. Because it is circulation from the front, it is explained in this chapter. The latter two aspects can only serve as a preface to what follows, so they are in the later chapters. The initial part is the request. They only hope that the Buddha will explain all the merits in the 'Great Nirvana Sutra' (大涅槃經, Da Niepan Jing, a Buddhist scripture). Below is the Buddha's answer. It explains that only the Buddha can know the merits of hearing the name of the scripture, and others cannot say it, let alone uphold it, etc. How can it be said completely? However, in this scripture, even the merits of successfully practicing according to the scripture can also be called upholding, reciting, and writing. Therefore, in the following scripture, it is called the ten merits, which are taken as the merits of upholding and writing. The second part is the request, and the assembly requests first. At that time, the devas, etc., listed the people who made the request. They showed the appearance of requesting in unison. The intention of the request is the same, so the words spoken are not different. The words of the request are listed below. The first three and a half verses are to request the Buddha to stay in the world. The latter half verse is to request the Buddha to teach the Dharma. The content of the request to stay in the world can be known. In the Buddha's answer below, the first verse formally answers the previous request, explaining that Kashyapa (迦葉, Jiaye) and others can dispel the doubts of the assembly, and there is no need for me to stay in the world, and there is no need for me to teach the Dharma. The latter one
偈半釋去眾疑。佛前說言阿難勤進能斷眾疑。大眾便念阿難向來不聞此經云何能得斷一切疑。故生愁惱。佛今釋遣。阿難多聞自然解了常及無常能斷眾疑不須憂惱。第三番中大眾初先設供奉佛發心獲益。下佛現病示將滅相。文別有四。一與文殊迦葉等記。二誡敕大眾自修其心慎莫放逸。三彰已背病委法文殊及迦葉等。四現有疾右脅即臥。
現病品者。向前為病人皆謂實。此品廣明如來無病方顯前病應現為之。名現病品。此品兩請備如向判。然今迦葉先請如來止其病言。后佛因之身現無病。前中初先長行直請。后偈頌重請。直請有七。一明如來無病因果不應言病。二有二因下明佛曠修無病之行不應言病。三世有病人或坐臥下明無病相不應告病。四諸菩薩凡所施下明佛曠修無病之愿不應言病。五世有病人不能坐下明佛唱病生於世人盡滅之想不應言病。六世有病人身羸損下說病生於外道誹謗不應言病。七世有病人四大增下辯明如來諸力具足不應言病。
初中有三。一明如來無其病果。二有四毒下舉無病因成前無果。三今日下結呵病言。初段可知。第二段中先舉病因貪等列名十使。皆是以此四種緣事而生現能發業招集病果故偏舉之。次明生果。后明佛無。
第二明修無病行中有二因緣則無病苦總以標舉。次
【現代漢語翻譯】 現代漢語譯本： 解釋偈語以消除大眾的疑惑。佛陀之前說阿難精進努力，能夠斷除大眾的疑惑。大眾心想阿難向來沒有聽聞過這部經，怎麼能夠斷除一切疑惑呢？因此感到憂愁煩惱。佛陀現在解釋消除他們的疑惑。阿難因為多聞自然能夠理解，明白常與無常的道理，能夠斷除大眾的疑惑，不必憂愁煩惱。在第三番說法中，大眾最初先設供奉佛陀，發心獲得利益。下面佛陀示現生病，顯示將要涅槃的跡象。文義上可以分為四個部分：一是為文殊（Manjusri，智慧的象徵）、迦葉（Kasyapa，佛陀的十大弟子之一）等人授記；二是告誡大眾要自己修持內心，謹慎不要放逸；三是表明已經將背部的疾病委託給文殊及迦葉等人；四是示現患病，右脅而臥。
『現病品』的意思是，之前為病人說法，人們都認為是真的生病。此品廣泛地說明如來沒有疾病，才能夠顯現之前的生病是應化示現。所以名為『現病品』。此品中有兩次請求，都如之前所判斷的那樣。然而現在迦葉先請求如來停止他的疾病，然後佛陀因此示現身體沒有疾病。前面部分先用長行直接請求，後面用偈頌重複請求。直接請求有七個方面：一是說明如來沒有生病的因果，不應該說生病；二是從佛陀曠劫修行無病之行，不應該說生病；三是世間有病人或者坐臥不安，說明佛陀沒有生病的相狀，不應該說生病；四是諸菩薩凡有所施捨，說明佛陀曠劫修行無病的願力，不應該說生病；五是世間有病人不能坐立，說明佛陀說生病會使世人產生佛陀將要滅度的想法，不應該說生病；六是世間有病人身體羸弱損傷，說明佛陀說生病會引起外道的誹謗，不應該說生病；七是世間有病人四大增損，辯明如來諸種力量具足，不應該說生病。
最初一方面中有三個方面：一是說明如來沒有生病的果報；二是從有四毒開始，舉出沒有生病的因，來成就前面沒有生病果報的說法；三是從今日開始，總結呵斥說生病的話。第一段可以理解。第二段中，先舉出病因，貪等列出十使（ten unwholesome mental states），都是因為這四種緣事而生，現在能夠引發業力，招集生病的果報，所以特別舉出。其次說明生病的結果。最後說明佛陀沒有這些。
第二方面說明修習沒有生病的行，其中有兩個因緣就不會有病苦，總的用以標明舉出。其次
【English Translation】 English version: Explaining the verses to dispel the doubts of the assembly. The Buddha said before that Ananda (one of the ten principal disciples of the Buddha, known for his memory) diligently advances and can dispel the doubts of the assembly. The assembly thought that Ananda had never heard this sutra before, how could he dispel all doubts? Therefore, they felt worried and troubled. The Buddha now explains and eliminates their doubts. Ananda, because of his extensive learning, naturally understands, comprehends the principles of permanence and impermanence, and can dispel the doubts of the assembly, so there is no need to worry. In the third discourse, the assembly initially made offerings to the Buddha and generated the aspiration to gain benefits. Below, the Buddha manifests illness, showing signs of approaching Nirvana. The meaning can be divided into four parts: first, predictions are given to Manjusri (symbol of wisdom), Kasyapa (one of the Buddha's ten principal disciples), and others; second, the assembly is warned to cultivate their minds and be careful not to be negligent; third, it is stated that the illness in the back has been entrusted to Manjusri and Kasyapa; fourth, illness is manifested, lying down on the right side.
The meaning of the 『Chapter on Manifesting Illness』 is that previously, when speaking for the sick, people thought it was a real illness. This chapter extensively explains that the Tathagata (another name for the Buddha) has no illness, so that the previous illness could be manifested as a transformation. Therefore, it is called the 『Chapter on Manifesting Illness.』 There are two requests in this chapter, both as judged before. However, now Kasyapa first asks the Tathagata to stop his illness, and then the Buddha manifests that his body has no illness. The first part uses prose to directly request, and the latter part uses verses to repeat the request. There are seven aspects to the direct request: first, it is explained that the Tathagata has no cause and effect of illness, and should not be said to be ill; second, it is said that the Buddha has cultivated the practice of no illness for countless eons, and should not be said to be ill; third, when people in the world are sick or restless, it is explained that the Buddha has no signs of illness, and should not be said to be ill; fourth, when all Bodhisattvas make offerings, it is explained that the Buddha has cultivated the vows of no illness for countless eons, and should not be said to be ill; fifth, when people in the world cannot sit or stand, it is explained that the Buddha saying he is ill will make people think that the Buddha is about to pass away, and should not be said to be ill; sixth, when people in the world are weak and damaged, it is explained that the Buddha saying he is ill will cause slander from external paths, and should not be said to be ill; seventh, when the four elements of people in the world increase or decrease, it is argued that the Tathagata is fully equipped with all kinds of powers, and should not be said to be ill.
The first aspect has three aspects: first, it is explained that the Tathagata has no karmic retribution of illness; second, starting from the four poisons, the causes of no illness are cited to achieve the statement that there is no karmic retribution of illness; third, starting from today, the words of scolding illness are summarized. The first paragraph can be understood. In the second paragraph, the causes of illness are first cited, and the ten unwholesome mental states are listed, all of which are caused by these four kinds of causal events, and now can trigger karma and attract the karmic retribution of illness, so they are specifically cited. Secondly, the result of illness is explained. Finally, it is explained that the Buddha does not have these.
The second aspect explains the practice of no illness, in which there are two causes that will not have the suffering of illness, which are generally used to mark and raise.
列其名。先問后列。一者憐愍。所謂慈悲利眾生心。二給施等明其四攝益眾生行。如來往下明佛具攝不應言病。常行愛語是愛語攝。利益眾生不令苦惱是利行攝。施病醫藥是佈施攝。略無同事。何緣結呵。
第三明佛無病相中先舉世人病患之相。次約責佛。后呵說病。責中四句。前三呵佛不教善人。后一責佛不治惡人。就前三中初句呵佛不教聲聞學大乘行。二何緣下呵佛不教起大乘解。三何故下呵佛不教堅菩提愿。余文可知。
第四明修無病愿中有十一句。初施醫藥施與眾生求一切智。二為除眾生三障重病。先列三名。次辯其相。辯煩惱中依如毗曇唯有十使十纏六垢。依成實論煩惱無量。此同成實。依此說煩惱故。就明慢中具應有八。今此文中略無大慢。故但有七。又此憍慢成實論中名為慢。八中五種約人以別。初言慢者如成實釋。緣于下人及等處起。于等計等此過輕故直名為慢。此無所陵。何故名慢。成實釋言。是中有其取我相過故說為慢。若無我想終不自高亦不計等。所少大慢其唯緣于等境界起。于等自天名為大。慢慢不如慢及與憍慢緣上境生。他實過已自謂勝彼。此過最重慢中之慢名曰慢慢。他人過已分齊玄絕。便言我今少不如彼。陵他多邊名不如慢。于其父母師長等邊不能尊敬名為憍慢。亦名傲
【現代漢語翻譯】 現代漢語譯本： 列出這些名稱。先提問，后列舉。第一是憐憫（Lian Min），也就是慈悲利於眾生的心。第二是給予和施捨等，說明四攝（Si She）利益眾生的行為。如來在下文說明佛陀具備攝受力，不應該說有病。經常說愛語屬於愛語攝。利益眾生不讓他們痛苦煩惱屬於利行攝。施捨藥物給病人屬於佈施攝。略去了同事攝。憑什麼加以責難？
第三部分說明佛陀沒有疾病的相狀，先舉出世人患病的相狀，然後責備佛陀，最後呵斥說佛陀有病。責備中有四句。前三句呵斥佛陀不教導善人，后一句責備佛陀不治理惡人。在前三句中，第一句呵斥佛陀不教導聲聞（Sheng Wen）學習大乘（Da Cheng）的行為。第二句『何緣下』呵斥佛陀不教導生起大乘的理解。第三句『何故下』呵斥佛陀不教導堅固菩提（Pu Ti）的願望。其餘的文字可以自己理解。
第四部分說明修習無病愿有十一個句子。第一句是施捨藥物，施與眾生，爲了求得一切智（Yi Qie Zhi）。第二句是爲了去除眾生的三種障礙重病。先列出三種名稱，然後辨別它們的相狀。在辨別煩惱中，依照《阿毗達摩》（A Bi Da Mo），只有十使（Shi Shi）、十纏（Shi Chan）、六垢（Liu Gou）。依照《成實論》（Cheng Shi Lun），煩惱是無量的。這裡與《成實論》相同。因為依照這個理論來說煩惱。在說明『慢』中，本來應該有八種。現在這篇文章中省略了大慢（Da Man），所以只有七種。而且這種『憍慢』（Jiao Man）在《成實論》中被稱為『慢』。八種中的五種是根據人來區分的。最初說的『慢』，如《成實論》解釋，是緣于下人和同等的人產生的。對於同等的人認為自己與他們相等，這種過失比較輕，所以直接稱為『慢』。這種慢沒有什麼凌辱別人的行為。為什麼稱為『慢』呢？《成實論》解釋說，這是因為其中有執取『我相』（Wo Xiang）的過失，所以說為『慢』。如果沒有『我相』，最終不會自高自大，也不會認為自己與別人相等。所缺少的大慢，只是緣于同等的境界產生。對於同等的人自認為偉大，稱為『大慢』。慢慢不如慢以及憍慢，是緣于上等境界產生的。別人確實超過了自己，卻自認為勝過他們。這種過失最重，是慢中的慢，叫做『慢慢』。別人超過自己的程度非常明顯，卻說我現在稍微不如他們。凌辱別人很多方面，叫做『不如慢』。對於自己的父母、師長等，不能尊敬，叫做『憍慢』，也叫做『傲』。
【English Translation】 English version: List their names. Ask first, then list. The first is compassion (Lian Min), which is the mind of loving-kindness and benefiting sentient beings. The second is giving and bestowing, etc., clarifying the four means of conversion (Si She) that benefit sentient beings. The Tathagata (Ru Lai) explains below that the Buddha possesses the power of attraction and should not be said to be ill. Constantly speaking loving words is included in loving speech. Benefiting sentient beings and not causing them suffering is included in beneficial conduct. Giving medicine to the sick is included in giving. The act of cooperation is omitted. Why is there blame?
The third part explains that the Buddha does not have the appearance of illness. First, it cites the appearance of illness in worldly people, then blames the Buddha, and finally scolds the statement that the Buddha is ill. There are four sentences in the blame. The first three sentences scold the Buddha for not teaching good people, and the last sentence blames the Buddha for not governing evil people. In the first three sentences, the first sentence scolds the Buddha for not teaching the Shravakas (Sheng Wen) to learn the practices of the Mahayana (Da Cheng). The second sentence, 'He Yuan Xia,' scolds the Buddha for not teaching the arising of Mahayana understanding. The third sentence, 'He Gu Xia,' scolds the Buddha for not teaching the firm Bodhi (Pu Ti) vow. The remaining text can be understood by oneself.
The fourth part explains that there are eleven sentences in cultivating the vow of no illness. The first sentence is giving medicine, giving to sentient beings, in order to seek all-knowing wisdom (Yi Qie Zhi). The second sentence is to remove the three obstacles and severe illnesses of sentient beings. First, list the three names, and then distinguish their appearances. In distinguishing afflictions, according to the Abhidharma (A Bi Da Mo), there are only ten fetters (Shi Shi), ten entanglements (Shi Chan), and six defilements (Liu Gou). According to the Tattvasiddhi Shastra (Cheng Shi Lun), afflictions are immeasurable. This is the same as the Tattvasiddhi Shastra. Because afflictions are explained according to this theory. In explaining 'conceit' (Man), there should originally be eight types. Now, this article omits great conceit (Da Man), so there are only seven types. Moreover, this 'arrogance' (Jiao Man) is called 'conceit' in the Tattvasiddhi Shastra. Five of the eight types are distinguished according to people. The initial 'conceit,' as explained in the Tattvasiddhi Shastra, arises from inferior and equal people. Considering oneself equal to equal people, this fault is relatively light, so it is directly called 'conceit.' This conceit does not have any behavior of insulting others. Why is it called 'conceit'? The Tattvasiddhi Shastra explains that it is because there is the fault of clinging to the 'self-image' (Wo Xiang), so it is called 'conceit.' If there is no 'self-image,' one will ultimately not be arrogant and will not consider oneself equal to others. The missing great conceit only arises from equal realms. Considering oneself great among equal people is called 'great conceit.' Exceeding conceit is not as good as conceit and arrogance, which arise from superior realms. Others have indeed surpassed oneself, but one considers oneself superior to them. This fault is the most serious, it is the conceit of conceits, called 'exceeding conceit.' The extent to which others surpass oneself is very obvious, but one says that one is only slightly inferior to them now. Insulting others in many aspects is called 'inferior conceit.' Not respecting one's parents, teachers, etc., is called 'arrogance,' also called 'pride.'
慢。余有三種約法以別。報我陵人名我慢。此我是其八慢之體。無德自高名為邪慢。又復恃其惡法陵人名為邪慢。未得上法自謂已得名增上慢。余皆可知。就業障中五逆罪重故偏說之。就報障中謗法闡提應是業障何故名報。以此二種多世積習方始成就故說為報。如是三下總以結之。余愿可解。
第五生世滅盡之想。
第六生彼外道謗中皆先立喻。次合顯法。后呵說病。
第七明佛諸力具中初明如來身力具足。世界成下德力具足。今者何故右脅臥下總以結呵。就初段中先明世人病患無力。如來四大無不和下彰佛不同。于中有三。一明如來無不和適身力具足。二如十小牛下挍量顯勝明佛力具。三一切凡夫身中節下辯其身相成力不等。就明如來德力具中文別有二。一略明如來坐金剛座逮得十力不應如彼嬰孩小兒。愚無智下廣顯不應。于中先明小兒愚癡無智無能隨意偃側無人譏呵。下明如來智德殊勝不應同之。句別有五。一明如來有智異凡。二人中龍下有通異凡。三無上仙下明無惑異凡。永斷疑網無見諦惑。已拔毒箭除修道惑。四進止止威儀異凡。五具足下明無畏異凡。
偈頌請中文有七偈。前六正請后一結請。正中初偈頌上文中第七諸力具足以請。次有三偈頌上文中第五第六凡夫外道謂滅以請。于
【現代漢語翻譯】 慢。我還有三種約法來區分。回報我的陵辱，稱之為『我慢』（自我膨脹）。這個『我』是八種慢的根本。沒有德行卻自視甚高，稱之為『邪慢』（不正當的傲慢）。又憑藉其惡劣的法來凌辱他人，也稱之為『邪慢』。沒有證得上乘佛法，卻自認為已經證得，稱為『增上慢』（虛假的優越感）。其餘的都可以依此類推理解。在業障中，五逆罪最為嚴重，所以特別說明。在報障中，誹謗佛法和斷善根者（闡提）本應屬於業障，為何稱為報障？因為這兩種罪過多世積累，方才成就，所以說是報障。像這樣，以上三種慢總括地總結。其餘的願望可以理解。 第五是關於生世滅盡的錯誤想法。 第六是關於外道誹謗佛法，通常先立比喻，然後結合顯現佛法，最後呵斥其弊病。 第七是闡明佛的各種力量具足，首先闡明如來身力具足。『世界成下』是德力具足。現在為何要右脅而臥呢？總括地總結並呵斥。在第一段中，先說明世人病患無力。『如來四大無不和下』彰顯佛的不同。其中有三點：一是說明如來沒有不調和的情況，身力具足；二是『如十小牛下』，通過比較顯現殊勝，說明佛的力量具足；三是『一切凡夫身中節下』，辨別其身相成就的力量不等。在闡明如來德力具足中，文別有二：一是簡略說明如來坐在金剛座上獲得十力，不應該像那些嬰孩小兒。『愚無智下』廣泛地顯現不應該。其中先說明小兒愚癡無智，無能隨意躺臥，沒有人譏諷呵斥。下面說明如來的智慧德行殊勝，不應該與小兒相同。句子分別有五點：一是說明如來有智慧，與凡夫不同；二是『人中龍下』，有神通，與凡夫不同；三是『無上仙下』，說明沒有迷惑，與凡夫不同，永遠斷除疑網，沒有見諦的迷惑，已經拔除毒箭，去除修道的迷惑；四是進止止威儀，與凡夫不同；五是『具足下』，說明沒有畏懼，與凡夫不同。 偈頌請中文有七個偈頌。前六個是正式的請求，后一個是總結的請求。在正式的請求中，第一個偈頌是頌揚上面文中第七個諸力具足，用來請求。接下來有三個偈頌是頌揚上面文中第五第六個凡夫外道認為滅盡，用來請求。于
【English Translation】 Slowly. I have three kinds of agreements to distinguish. Repaying me with insults is called 'ego-pride' (māna). This 'I' is the basis of the eight kinds of pride. Having no virtue but thinking highly of oneself is called 'wrong pride' (mithyā-māna). Furthermore, relying on one's evil practices to insult others is also called 'wrong pride'. Not having attained the supreme Dharma but claiming to have attained it is called 'increased pride' (adhimāna). The rest can be understood by analogy. Among karmic obstacles, the five rebellious acts are the most serious, so they are specifically mentioned. Among retributive obstacles, slandering the Dharma and those who have severed their roots of goodness (icchantika) should belong to karmic obstacles, so why are they called retributive? Because these two kinds of offenses accumulate over many lifetimes before they are accomplished, so they are said to be retributive. Thus, the above three kinds of pride are summarized. The remaining wishes can be understood. Fifth is the wrong thought about the extinction of birth and death. Sixth is about the heretics slandering the Dharma, usually first establishing a metaphor, then combining it with the manifestation of the Dharma, and finally rebuking its faults. Seventh is to clarify the Buddha's complete possession of all powers, first clarifying the Tathāgata's (如來) complete possession of bodily strength. 'The world is formed below' is the complete possession of virtuous power. Why should he lie on his right side now? Summarizing and rebuking. In the first paragraph, first explain that worldly people are weak and powerless. 'The Tathāgata's four elements are all harmonious below' highlights the difference of the Buddha. There are three points: one is to explain that the Tathāgata has no disharmony, and his bodily strength is complete; second is 'like ten small oxen below', through comparison, it shows the superiority and explains that the Buddha's power is complete; third is 'all ordinary people's bodies have joints below', distinguishing the unequal power of their physical forms. In clarifying the Tathāgata's complete possession of virtuous power, there are two distinctions in the text: one is to briefly explain that the Tathāgata sits on the Vajra Seat (金剛座) and obtains the ten powers, and should not be like those infant children. 'Foolish and without wisdom below' extensively shows that it should not be. Among them, first explain that children are foolish and without wisdom, and are unable to lie down at will without being ridiculed. Below, it explains that the Tathāgata's wisdom and virtue are superior and should not be the same as children. The sentences are divided into five points: one is to explain that the Tathāgata has wisdom and is different from ordinary people; second is 'dragon among men below', has supernatural powers and is different from ordinary people; third is 'supreme immortal below', explaining that there is no delusion and is different from ordinary people, forever cutting off the net of doubt, without the delusion of seeing the truth, having already pulled out the poisoned arrow, removing the delusion of cultivation; fourth is advancing and stopping with dignified demeanor, different from ordinary people; fifth is 'complete below', explaining that there is no fear, different from ordinary people. The verses for requesting in Chinese have seven verses. The first six are formal requests, and the last one is a concluding request. In the formal requests, the first verse praises the seventh complete possession of all powers in the text above, used to request. The next three verses praise the fifth and sixth ordinary people and heretics who think of extinction in the text above, used to request. At
中初偈明諸凡夫睹化謂實中間一偈明不見真。第三一偈舉聖顯凡。后之兩偈頌上文中第二第四曠修無病行愿以請。三世世尊大悲為本舉佛本因。如是慈悲今何所在以昔徴今。今舍眾生入般涅槃似無慈悲故言何在。若無大悲則不名佛準行驗人。佛若涅槃則不名常以應徴真。下結請中前之三句結為餘人。末後二句結為外道。
下佛因請身現無病。文別有三。一身現無病。二放光益物。三心無疑下出華益物。初中世尊大悲熏心起化所因。知生各念起化所緣。知眾並有求法之心名各各念。將順利益起化所為。前說學法是少分益。后說學行是畢竟益。為順如是。畢竟利益故現無病。即從臥下正現無病。第二放光益物可知。第三齣華益物之中初明世尊心無疑慮。不慮大眾不堪受法。次以相好莊嚴其身。後於身上出妙蓮華。文別有三。一明出華。二于華中放光出聲濟拔三塗。三華中現佛利益人天。初段可知。第二段中先救地獄。次救餓鬼。后救畜生。救地獄中文別有四。一放光救濟八大獄中苦惱眾生。二出音聲說如來藏。言生有性令生人天。三放光救濟眷屬獄中苦惱眾生。前八地獄各別有其十六眷屬。謂八寒冰及八炎火。彼一一獄面各有四。謂二寒冰及二炎火故有十六。然今文中偏舉寒冰無八炎火。八中前四就聲彰名。阿波波
【現代漢語翻譯】 現代漢語譯本 第一首偈頌闡明了凡夫俗子將幻化之物視為真實，中間一首偈頌闡明了他們沒有見到真諦。第三首偈頌通過舉出聖人來彰顯凡夫俗子。後面的兩首偈頌是爲了迴應上文中的第二和第四點，即曠修無病行愿，以此來請求佛陀。三世世尊以大悲為根本，這是舉出佛陀的根本原因。『如此慈悲如今在何處？』這是以過去來質問現在。現在捨棄眾生進入涅槃，似乎沒有慈悲，所以說『在何處？』如果沒有大悲，就不能稱為佛，這是用行為來驗證人。佛如果進入涅槃，就不能稱為常，這是用現象來質問真諦。下面的總結請求中，前面的三句是為其他人總結，最後兩句是為外道總結。
下面佛陀因為請求而示現無病之身。這段文字可以分為三部分。一是示現無病之身，二是放光利益眾生，三是『心無疑』以下，通過出現蓮花來利益眾生。在第一部分中，世尊以大悲之心薰染，這是示現變化的起因。知道眾生各自的念頭，這是示現變化的緣由。知道眾生都有求法之心，這叫做『各各念』。順應眾生的利益，這是示現變化的目的。前面說學習佛法是少部分的利益，後面說學習修行是究竟的利益。爲了順應這種究竟的利益，所以示現無病之身。即從臥榻之下，正式示現無病之身。第二部分放光利益眾生，內容顯而易見。第三部分出現蓮花利益眾生，首先闡明世尊心中沒有疑慮，不擔心大眾不能接受佛法。其次用相好莊嚴自身。最後從身上出現美妙的蓮花。這段文字可以分為三部分。一是闡明出現蓮花，二是從蓮花中放光出聲，救濟三惡道。三是蓮花中顯現佛陀，利益人天。第一段內容顯而易見。第二段中，先救濟地獄，再救濟餓鬼，最後救濟畜生。救濟地獄的內容可以分為四部分。一是放光救濟八大獄中的苦惱眾生。二是發出聲音宣說如來藏（Tathagatagarbha），說眾生具有佛性，使他們能夠轉生為人天。三是放光救濟眷屬獄中的苦惱眾生。前面的八大地獄各自有十六個眷屬獄，包括八個寒冰地獄和八個火焰地獄。每一個地獄的表面各有四個，包括兩個寒冰地獄和兩個火焰地獄，所以共有十六個。然而，現在的經文中只提到了寒冰地獄，沒有提到八個火焰地獄。八個寒冰地獄中，前四個是通過聲音來彰顯其名稱，例如阿波波（Arbuda）。
【English Translation】 English version The first verse clarifies that ordinary people regard illusions as reality, while the middle verse clarifies that they do not see the truth. The third verse highlights the distinction between saints and ordinary people by citing the former. The latter two verses respond to the second and fourth points mentioned above, namely, the vast cultivation of the wish for a healthy life, in order to request the Buddha. The Buddhas of the three worlds take great compassion as their foundation, which is to cite the fundamental cause of the Buddha. 'Where is such compassion now?' This is to question the present with the past. Now, abandoning sentient beings and entering Nirvana seems to lack compassion, so it is said, 'Where is it?' If there is no great compassion, one cannot be called a Buddha, which is to verify a person by their actions. If the Buddha enters Nirvana, it cannot be called constant, which is to question the truth with phenomena. In the following concluding request, the first three sentences are summarized for others, and the last two sentences are summarized for heretics.
Below, the Buddha manifests a body free from illness because of the request. This text can be divided into three parts. The first is the manifestation of a body free from illness, the second is the emission of light to benefit beings, and the third is from 'without doubt in mind' onwards, benefiting beings through the appearance of lotuses. In the first part, the World-Honored One is imbued with great compassion, which is the cause of the manifestation. Knowing the individual thoughts of beings is the condition for the manifestation. Knowing that beings all have a desire for the Dharma is called 'each thought'. Accommodating the interests of beings is the purpose of the manifestation. The previous statement that learning the Dharma is a partial benefit, and the later statement that learning practice is an ultimate benefit. In order to accommodate this ultimate benefit, the body free from illness is manifested. That is, from under the couch, the body free from illness is formally manifested. The second part, emitting light to benefit beings, is self-evident. The third part, the appearance of lotuses to benefit beings, first clarifies that the World-Honored One has no doubts in his mind, and does not worry that the masses cannot accept the Dharma. Secondly, he adorns his body with auspicious marks. Finally, wonderful lotuses appear from his body. This text can be divided into three parts. The first is to clarify the appearance of lotuses, the second is to emit light and sound from the lotuses to save the three evil realms. The third is that the Buddha appears in the lotuses to benefit humans and gods. The first paragraph is self-evident. In the second paragraph, first save the hells, then save the hungry ghosts, and finally save the animals. The content of saving the hells can be divided into four parts. The first is to emit light to save the suffering beings in the eight great hells. The second is to emit sound to proclaim the Tathagatagarbha (如來藏), saying that beings have Buddha-nature, so that they can be reborn as humans and gods. The third is to emit light to save the suffering beings in the attendant hells. The previous eight great hells each have sixteen attendant hells, including eight cold hells and eight fire hells. Each surface of each hell has four, including two cold hells and two fire hells, so there are sixteen in total. However, the current text only mentions the cold hells, and does not mention the eight fire hells. Among the eight cold hells, the first four are named by their sounds, such as Arbuda (阿波波).
等並是寒聲。優缽羅等就色彰名。凍諸罪人身體紅赤似優缽羅即以為名。余亦如是。此等遇光皆悉除滅。四出音聲說如來藏令生人天。下救餓鬼畜生之中皆先放光。后出音聲。以如來藏眾生體實故偏說之。眾生聞之故離三塗得生人天。第三華現化佛益中初明化佛相好嚴身。次明化佛現通說法利益人天。先現神通。或說陰下明其說法。或有世尊左脅出下重明現通。或有世尊師子吼下復明說法。爾時於此閻浮提下明諸眾生見聞獲益。
自下第五大眾請說。佛將為說口現無病。前中爾時一切天等標列請人。悉共同下見佛無病贊喜共請。先贊。次喜說。己踴躍明其心喜。或歌口喜。舞等身喜。次供下請。先列請辭偈。后明其聲及遠近。請辭之中四句為偈。有七偈半。隨行說偈有十五偈。前十四偈是其正請。正請之中初之兩偈舉彼如來能知以請。次二舉佛本願以請。次八舉佛能益以請。后二舉佛不滅以請。明能益中初之四偈明諸眾生不知有損。后之四偈明佛能益。前四偈中初二正明不知之損。后二出其所不知事。后四偈中初二明佛當能利益。后二明佛已能利益。余皆可知。下佛將說口現無病。先嘆迦葉。將述其言故先嘆之。我于往下正顯無病。嘆迦葉中善哉總嘆。汝已下別。是故能問總以結嘆。初中先嘆迦葉智慧。已曾供
【現代漢語翻譯】 現代漢語譯本： 『等並是寒聲』（等等都是寒冷的聲音）。『優缽羅』（Utpala，一種藍色蓮花）等就顏色彰顯其名。凍傷的罪人身體紅赤，像優缽羅花一樣，因此得名。其餘的也類似。這些（寒冷的聲音）遇到光明都會全部消除滅盡。四處發出聲音，宣說如來藏（Tathagatagarbha，如來藏），令眾生轉生人天。在地獄救度餓鬼、畜生時，都先放出光明，然後發出聲音。因為如來藏是眾生的真實本體，所以特別宣說它。眾生聽聞后，因此脫離三惡道，得以轉生人天。 第三，華現化佛益中，首先闡明化佛（Nirmanakaya Buddha，應化身佛）相好莊嚴的身軀。其次闡明化佛顯現神通，說法利益人天。先顯現神通，或者在陰處說法。或者有世尊從左脅出生，再次闡明顯現神通。或者有世尊作獅子吼，再次闡明說法。當時，在此閻浮提（Jambudvipa，我們所居住的這個世界）下，闡明諸眾生見聞佛法所獲得的利益。 從下面開始是第五部分，大眾請佛說法。佛將要說法，口中顯現無病之相。前面部分中，『爾時一切天等』（那時一切天人等）標明了請法之人。『悉共同下』（全都一起）見到佛陀無病，讚歎歡喜，共同請法。先是讚歎，然後是歡喜，說明自己踴躍的心情。或者歌唱以表達口中的喜悅，舞蹈等表達身體的喜悅。其次，『供下請』（供養后請法），先列出請法之辭的偈頌，然後說明其聲音及遠近。請法之辭中有四句為一偈，共有七偈半。隨行說法之偈有十五偈。前十四偈是其正式的請法。正式的請法中，最初的兩偈舉出如來能夠知曉一切，以此請法。其次兩偈舉出佛陀的本願，以此請法。其次八偈舉出佛陀能夠利益眾生，以此請法。最後兩偈舉出佛陀不會寂滅，以此請法。闡明能夠利益眾生中，最初的四偈闡明諸眾生不知自己有損害。後面的四偈闡明佛陀能夠利益眾生。前面的四偈中，最初的兩偈正式闡明不知損害。後面的兩偈闡明其所不知的事情。後面的四偈中，最初的兩偈闡明佛陀將能夠利益眾生。後面的兩偈闡明佛陀已經能夠利益眾生。其餘的都可以知道。下面，佛陀將要說法，口中顯現無病之相。先是讚歎迦葉（Kasyapa，佛陀的弟子），將要敘述他的話，所以先讚歎他。『我于往下』（我從下面開始）正式顯現無病之相。讚歎迦葉中，『善哉』（善哉）是總的讚歎。『汝已下別』（你從下面開始分別）是分別讚歎。『是故能問』（所以能夠提問）是總的總結讚歎。最初的部分中，先讚歎迦葉的智慧，已經曾經供養過。
【English Translation】 English version: 'Etc. are sounds of cold.' 'Utpala' (a blue lotus) and others are named after their colors. The bodies of frozen sinners are red like Utpala flowers, hence the name. The rest are similar. These (sounds of cold) are all eliminated when they encounter light. Sounds are emitted everywhere, proclaiming the Tathagatagarbha (the Womb of the Thus Come One), causing beings to be reborn in the heavens and among humans. When saving hungry ghosts and animals in the lower realms, light is emitted first, followed by sound. Because the Tathagatagarbha is the true essence of beings, it is especially proclaimed. When beings hear it, they are liberated from the three evil paths and reborn in the heavens and among humans. Third, in the benefit of the manifested Buddha through flowers, first, the adorned body with excellent marks of the Nirmanakaya Buddha (Transformation Body Buddha) is explained. Second, it is explained that the manifested Buddha displays supernatural powers and speaks the Dharma to benefit gods and humans. First, supernatural powers are displayed, or the Dharma is spoken in secret. Or the World Honored One is born from the left side, again explaining the display of supernatural powers. Or the World Honored One roars like a lion, again explaining the Dharma. At that time, here in Jambudvipa (the world we live in), it is explained that all beings who see and hear the Dharma receive benefits. From here onwards is the fifth part, where the assembly requests the Buddha to speak the Dharma. The Buddha is about to speak, and a sign of no illness appears in his mouth. In the previous part, 'At that time, all the gods, etc.' indicates the people requesting the Dharma. 'All together' seeing that the Buddha is free from illness, they praise and rejoice, and together request the Dharma. First is praise, then joy, expressing their eager feelings. Or they sing to express the joy in their mouths, dance, etc. to express the joy in their bodies. Next, 'offering and requesting', first listing the verses of the request, then explaining the sound and its distance. In the request, there are four lines per verse, with a total of seven and a half verses. There are fifteen verses following the Dharma. The first fourteen verses are the formal request. In the formal request, the first two verses mention that the Thus Come One can know everything, and use this to request the Dharma. The next two verses mention the Buddha's original vows, and use this to request the Dharma. The next eight verses mention that the Buddha can benefit beings, and use this to request the Dharma. The last two verses mention that the Buddha will not pass into extinction, and use this to request the Dharma. In explaining the ability to benefit beings, the first four verses explain that beings do not know that they have harm. The next four verses explain that the Buddha can benefit beings. In the first four verses, the first two verses formally explain the ignorance of harm. The next two verses explain what they do not know. In the next four verses, the first two verses explain that the Buddha will be able to benefit beings. The next two verses explain that the Buddha has already been able to benefit beings. The rest can be understood. Below, the Buddha is about to speak, and a sign of no illness appears in his mouth. First, Kasyapa (one of the Buddha's disciples) is praised, and because his words are about to be narrated, he is praised first. 'I from below' formally shows the sign of no illness. In praising Kasyapa, 'Excellent' is a general praise. 'You from below separately' is a separate praise. 'Therefore able to ask' is a general concluding praise. In the first part, first Kasyapa's wisdom is praised, having already made offerings.
下嘆其福德。具二莊嚴方始能問。故並嘆之。前嘆智中初嘆迦葉內具證智。汝已成就樂說辯者嘆其教智。具此二智方堪咨問。是以並嘆。證中汝已具足深慧嘆成深智。證實稱深雖相曰妙。不為諸魔外道破壞嘆具堅智。以智堅故邪人不壞。汝已安住不為諸邪惡風傾動嘆具正智。以智正故邪法不動。
就下正顯無病之中還述迦葉請中七義以顯無病。文別有五。第一述上第一複次明已久來無病因果。二過去下述前第四複次明已曠修無病行愿。三我今實無一切疾下對前第五第六複次凡夫外道生盡滅想明已實無一切病苦。四汝先所問如來何故倚臥已下述前第三明無病相。五世有三人病難治下述前第七明已德具不同餘人所以無病。
就初段中無量劫來已除病根明無病因。永離倚臥明無病果。
第二段中明已過去為無上勝如來弟子受持是經迴向菩提。以是力故今無諸病。先明所修。我從是下彰其所離。于中明離三對因果。煩惱業緣是其惡因。惡道苦果。誹謗法等復是惡因。受黃門等復是苦果。反逆父等復是惡因。諸苦是果。此諸過患皆未曾有。
第三段中初先彰已實無諸病。所以下釋。久離故無。是諸眾生不知已下彰彼凡夫外道眾生不知密語。謂佛實病。如言已下廣顯病言是密非實類以顯之。先舉其類。類
【現代漢語翻譯】 現代漢語譯本： 讚歎迦葉的福德。具備證智和教智兩種莊嚴才能發問。所以一併讚歎。前面讚歎智慧，首先讚歎迦葉內在具備證智。『汝已成就樂說辯』是讚歎他的教智。具備這兩種智慧才堪勝任諮詢提問。因此一併讚歎。證智中，『汝已具足深慧』是讚歎成就深智。證實稱深，雖然相貌上說妙，『不為諸魔外道破壞』是讚歎具備堅固的智慧。因為智慧堅固，邪惡之人無法破壞。『汝已安住不為諸邪惡風傾動』是讚歎具備正智。因為智慧正直，邪法無法動搖。 下面正式闡述無病，其中還敘述迦葉請問中的七個要點，來彰顯無病。文義上分為五個部分。第一，敘述上面第一個『複次』，說明已經很久以來沒有疾病的因果。第二，『過去下』，敘述前面第四個『複次』，說明已經長期修習無病的行愿。第三，『我今實無一切疾下』，針對前面第五、第六個『複次』，凡夫外道產生生滅的想法，說明已經確實沒有一切病苦。第四，『汝先所問如來何故倚臥已下』，敘述前面第三個，說明無病的相狀。第五，『世有三人病難治下』，敘述前面第七個，說明已經具備不同於其他人的德行，所以沒有疾病。 在第一段中，『無量劫來已除病根』，說明無病的因。『永離倚臥』，說明無病的果。 第二段中，說明過去已經作為無上勝如來的弟子，受持這部經典，迴向菩提。因為這種力量，現在沒有各種疾病。先說明所修習的。『我從是下』，彰顯他所遠離的。其中說明遠離三對因果。煩惱和業緣是惡因，惡道是苦果。誹謗佛法等又是惡因，遭受閹割等又是苦果。反叛父母等又是惡因，各種痛苦是果。這些過患都未曾有過。 第三段中，首先彰顯他確實沒有各種疾病。『所以下』解釋原因。因為長久遠離所以沒有。『是諸眾生不知已下』，彰顯那些凡夫外道眾生不知道密語，認為佛陀確實生病。『如言已下』，廣泛地闡述病這個說法是秘密而不是真實的，用類似的事例來彰顯。先舉出類似的事例。
【English Translation】 English version: He sighed at Kashyapa's merits and virtues. Only with the two adornments of wisdom of realization (證智, zheng zhi) and wisdom of teaching (教智, jiao zhi) could one ask such questions. Therefore, he sighed at both. Previously, he sighed at wisdom, first sighing that Kashyapa internally possessed the wisdom of realization. 'You have already achieved eloquent speech' praises his wisdom of teaching. Only with these two wisdoms is one qualified to inquire. Therefore, he sighed at both. In the wisdom of realization, 'You have already fully possessed profound wisdom' praises the achievement of profound wisdom. Confirming the truth is called profound, although in appearance it is said to be wonderful. 'Not destroyed by all demons and heretics' praises the possession of firm wisdom. Because the wisdom is firm, evil people cannot destroy it. 'You have already dwelt without being swayed by all evil winds' praises the possession of correct wisdom. Because the wisdom is correct, evil dharmas cannot move it. Below, he formally elucidates the absence of illness, and also narrates the seven points in Kashyapa's inquiry to highlight the absence of illness. The text is divided into five parts. First, narrating the first 'Moreover' (複次, fu ci) above, explaining the cause and effect of having been without illness for a long time. Second, 'Past below' narrates the fourth 'Moreover' above, explaining the long-term cultivation of the vows and practices of being without illness. Third, 'I now truly have no illness below' addresses the fifth and sixth 'Moreover' above, with ordinary people and heretics generating thoughts of birth and extinction, explaining that he truly has no suffering from illness. Fourth, 'What you asked earlier, why does the Tathagata lean and lie down below' narrates the third above, explaining the appearance of being without illness. Fifth, 'In the world, there are three types of illnesses that are difficult to cure below' narrates the seventh above, explaining that he possesses virtues different from others, so he is without illness. In the first section, 'For countless kalpas, the root of illness has been removed' explains the cause of being without illness. 'Eternally separated from leaning and lying down' explains the result of being without illness. In the second section, it explains that in the past, he had been a disciple of the unsurpassed Victorious Tathagata, upholding this sutra and dedicating it to Bodhi. Because of this power, he now has no illnesses. First, it explains what he cultivated. 'I from this below' highlights what he has separated from. Among them, it explains the separation from three pairs of cause and effect. Afflictions and karmic conditions are the evil cause, and evil paths are the suffering result. Slandering the Dharma and so on is again the evil cause, and suffering castration and so on is again the suffering result. Rebelling against parents and so on is again the evil cause, and various sufferings are the result. These faults have never occurred. In the third section, it first highlights that he truly has no illnesses. 'Therefore below' explains the reason. Because he has been separated for a long time, he has none. 'These beings do not know below' highlights that those ordinary people and heretics do not know the secret words, and think that the Buddha is truly ill. 'As the words below' extensively explains that the saying of illness is secret and not real, using similar examples to highlight it. First, it gives similar examples.
有十一。前之十句就佛彰密。后一泛就餘人顯密。前十句中道如言者指斥之辭。如佛昔言故曰如言。非是汝言。若經本中有汝言者宜須治故。末後一句中雲何為密。道理人死身心俱滅。而佛昔說修善之人死時心去。不盡道理。所以名密。于中先舉昔時密言。而是心下辯實顯密。上來舉類。下約顯病。我今言病亦復如是總約顯病。如來密教顧命文殊別約顯病。如來正覺實無病實等彰實無病。亦不畢竟入涅槃下舉佛不滅成前無病。是大涅槃即佛深定辯大涅槃成前不滅。
第四段中先牒問辭。虛空之性亦無起下明已如空故無病相。先喻后合。
第五段中辯明如來德行窮滿諸過已盡超過餘人故無有病于中有二。第一泛舉三種病人。二從迦葉有五人下就前三中廣辯第二。對之以顯如來無病。前三人者。凡夫為一。二乘為二。菩薩為三。先明凡夫。世有三人其病難治總以標舉。謗等列名。如是三下顯難治相。于中初法次喻后合。次明聲聞。先喻后合。下明菩薩。先喻次合。后辯具相。問曰。此是何處菩薩。下師子中宣說是其六住菩薩。如地持說。種性初住。解行第二。凈心第三。行跡第四。決定第五。畢竟第六。此六是其定聚所攝。故值善友不值善友。若得聞法若不聞法。定得菩提。若復通論。善趣亦是。故為怖畏利
【現代漢語翻譯】 現代漢語譯本 有十一句。前面的十句是就佛陀來彰顯秘密。後面一句是泛泛地就其他人來顯現秘密。前面的十句中，『如言』是指責的話語。因為佛陀過去說過，所以說是『如言』，而不是你說的。如果經書版本中有『汝言』，應該修改。最後一句中，『云何為密』（什麼是秘密）？道理是人死後身心都滅亡。但是佛陀過去說，修行善的人死的時候心會離去，這並不完全符合道理，所以稱為秘密。其中先舉出過去時候的秘密言論，然後在『而是心下』辯論真實的顯密。上面是舉例，下面是針對顯現的弊病。我現在說弊病也是這樣，總的來說是針對顯現的弊病。『如來密教顧命文殊』是特別針對顯現的弊病。『如來正覺實無病實等』是彰顯真實沒有弊病。『亦不畢竟入涅槃』是舉出佛陀不滅來成就前面所說的沒有弊病。『是大涅槃即佛深定』是辯論大涅槃來成就前面所說的不滅。
第四段中，先重複提問的語句。『虛空之性亦無起下』是說明已經如同虛空，所以沒有弊病的相狀。先用比喻，然後結合實際。
第五段中，辯論說明如來的德行圓滿，各種過失已經窮盡，超過其他人，所以沒有弊病。其中有兩點。第一是泛泛地舉出三種病人。第二是從『迦葉有五人下』，就前面三種人中廣泛地辯論第二種人，用他們來對比，以彰顯如來沒有弊病。前面三種人是：凡夫為第一種，二乘為第二種，菩薩為第三種。先說明凡夫，『世有三人其病難治』，總的標舉出來。『謗等』是列出他們的名稱。『如是三下』是顯現難以治療的相狀。其中先說法，然後比喻，最後結合實際。其次說明聲聞，先比喻，然後結合實際。下面說明菩薩，先比喻，然後結合實際。最後辯論具足相狀。問：『此是何處菩薩』（這是什麼地方的菩薩）？『下師子中宣說』，宣說是六住菩薩。如同《地持經》所說，種性是初住，解行是第二住，凈心是第三住，行跡是第四住，決定是第五住，畢竟是第六住。這六個是屬於定聚所攝。所以無論遇到善友還是不遇到善友，無論聽到佛法還是不聽到佛法，一定能夠得到菩提。如果通論來說，善趣也是這樣，所以會因為怖畏而得利。
【English Translation】 English version There are eleven sentences. The first ten sentences highlight the secret (密, mì) with respect to the Buddha. The last sentence generally reveals the secret with respect to other people. In the first ten sentences, 'as said' (如言, rú yán) is a term of reproach. Because the Buddha said it in the past, it is called 'as said,' not what you said. If there is 'your words' (汝言, rǔ yán) in the scripture, it should be corrected. In the last sentence, 'What is the secret?' (云何為密, yúnhé wéi mì?) The principle is that when a person dies, both body and mind perish. However, the Buddha said in the past that when a virtuous person dies, the mind departs, which does not fully accord with the principle, so it is called secret. Among them, the secret words of the past are first cited, and then the true manifest and secret are debated under 'but the mind' (而是心下, ér shì xīn xià). The above is an example, and the following is about revealing the illness. What I am saying about the illness is also the same, generally speaking, it is about revealing the illness. 'The Buddha's secret teaching entrusted to Mañjuśrī' (如來密教顧命文殊, Rúlái mìjiào gùmìng Wénshū) is specifically about revealing the illness. 'The Tathāgata's perfect enlightenment is truly without illness, etc.' (如來正覺實無病實等, Rúlái zhèngjué shí wú bìng shí děng) highlights the truth of no illness. 'Also does not ultimately enter Nirvana' (亦不畢竟入涅槃, yì bù bìjìng rù nièpán) cites the Buddha's non-extinction to achieve the aforementioned no illness. 'This is the Great Nirvana, which is the Buddha's deep samadhi' (是大涅槃即佛深定, Shì dà nièpán jí fó shēn dìng) debates the Great Nirvana to achieve the aforementioned non-extinction.
In the fourth section, the question is repeated first. 'The nature of emptiness also has no arising, etc.' (虛空之性亦無起下, Xūkōng zhī xìng yì wú qǐ xià) explains that it is already like emptiness, so there is no appearance of illness. First a metaphor, then combined with reality.
In the fifth section, it is argued that the Tathāgata's virtues are complete, all faults have been exhausted, and he surpasses others, so there is no illness. There are two points. The first is to generally cite three kinds of sick people. The second is from 'Kāśyapa has five people, etc.' (迦葉有五人下, Jiāyè yǒu wǔ rén xià), the second type of people is widely debated among the previous three types of people, and they are used to compare to highlight that the Tathāgata has no illness. The first three types of people are: ordinary people as the first type, Two Vehicles (二乘, èr shèng) as the second type, and Bodhisattvas as the third type. First explain ordinary people, 'There are three people in the world whose illnesses are difficult to cure' (世有三人其病難治, Shì yǒu sān rén qí bìng nán zhì), generally stated. 'Slander, etc.' (謗等, bàng děng) lists their names. 'These three, etc.' (如是三下, Rúshì sān xià) reveals the appearance of being difficult to cure. Among them, first the Dharma, then a metaphor, and finally combined with reality. Secondly, explain the Śrāvakas (聲聞, shēngwén), first a metaphor, then combined with reality. Below, explain the Bodhisattvas, first a metaphor, then combined with reality. Finally, discuss the complete appearance. Question: 'Where is this Bodhisattva?' (此是何處菩薩, Cǐ shì hé chù púsà?) 'Declared in the following lion, etc.' (下師子中宣說, Xià shīzi zhōng xuānshuō) declares that it is the sixth stage Bodhisattva. As stated in the Bodhisattvabhumi (地持經, Dìchíjīng), the lineage is the first stage, understanding and practice is the second stage, pure mind is the third stage, conduct is the fourth stage, determination is the fifth stage, and completion is the sixth stage. These six belong to the fixed group. Therefore, whether encountering good friends or not, whether hearing the Dharma or not, one will definitely attain Bodhi. Generally speaking, the good realms are also like this, so one will benefit from fear.
養諛諂誑他等事書寫是經。
自下第二廣就向前中品病人別為五門對之顯佛。何故偏舉中品顯佛。以其中品是小乘人。小乘是其大乘家對。舉小彰大明大義顯。所以偏舉。于中初先總舉五人于大有病。非是如來據小羅漢辟支無病今對於大亦得有病。何等已下別顯五人對之顯佛。先徴后辯。
辯初人中句別有六。一明其人斷結多少。謂斷三結。所謂身見戒取及疑。問曰。經說須陀洹人所斷煩惱如四十里水。其餘在者如毛一渧。今以何故偏言斷三。此義如后迦葉中釋。二明所得。得須陀果義如下解。三明所離不墮三惡。四明其人得滅遠近。人天七返得入涅槃。七返是其十四生死。若通中陰二十八生便得入于小乘涅槃。五是名下結。六明其人趣大遠近。過八萬劫得大菩提。所謂得於性地菩提。問曰。菩提應在極果云何性地已名菩提。釋言。菩提有通有局。局在後際。通該始終。故大品中宣說菩提有五種別。所謂發心伏明出到及與無上。發心在於善趣位中。伏心在於種性已上。明在地上。出到在於七地已去。無上在佛。故種性上得名菩提。
第二人中先總標舉。下辯其相。句別有五。一明其人斷結多少。斷前三結加薄三毒。二明所得。得斯陀果。此名住薄。亦曰頻來。三得滅遠近。欲界人天一往一來便得涅
【現代漢語翻譯】 書寫此經是爲了防止人們滋養諂媚、欺騙他人等行為。
接下來第二部分，廣泛地針對前面提到的中品病人，分為五個方面來闡釋佛陀的顯現。為什麼特別舉出中品來闡釋佛陀呢？因為中品之人是小乘根基之人。小乘相對於大乘而言，是爲了襯托大乘的。舉出小乘，是爲了彰顯大乘的意義。所以特別舉出中品。其中，首先總括地指出這五種人在大乘方面是有病的。並非像如來那樣認為小羅漢、辟支佛沒有病，現在相對於大乘來說，也可以說他們是有病的。以下分別闡釋五種人，對應地顯現佛陀。先提出問題，然後進行辨析。
辨析第一種人，句子分別有六層含義。一是說明此人斷除煩惱的多少，即斷除了三結（sanjie）。所謂身見（shenjian，認為身體是真實存在的錯誤觀念）、戒取（jiequ，執著于錯誤的戒律和修行方法）以及疑（yi，對佛法真理的懷疑）。問：經中說須陀洹（xutuo huan，小乘初果）之人所斷的煩惱，如同四十里水，剩餘的煩惱如同毛尖上的一滴水。現在為什麼只說斷除了三結呢？此義在後面的迦葉（jiaye）中會解釋。二是說明所獲得的果位，即須陀洹果（xutuo huan guo），含義如下解釋。三是說明所脫離的，即不墮入三惡道（san edao，地獄、餓鬼、畜生）。四是說明此人證得涅槃（niepan，寂滅）的遠近，即在人天之間往返七次，就能證入涅槃。七次往返，就是十四次生死。如果算上中陰身（zhongyin shen，死亡到投胎之間的過渡狀態），就是二十八次生死，便能證入小乘涅槃。五是總結以上內容。六是說明此人趨向大乘的遠近，即要經過八萬劫（bawan jie，極長的時間單位）才能證得大菩提（da puti，無上智慧），也就是證得性地菩提（xingdi puti）。問：菩提應該在最高的果位才能證得，為什麼在性地（xingdi，菩薩的種性）上就稱為菩提呢？解釋說：菩提有通有局。侷限的菩提在最終的果位才能證得，通達的菩提則包含始終。所以《大品般若經》（Dapin banruo jing）中宣說菩提有五種差別，即發心菩提（faxin puti，發起菩提心）、伏心菩提（fuxin puti，降伏煩惱）、明心菩提（mingxin puti，開悟）、出到菩提（chudao puti，超越世間）以及無上菩提（wushang puti，無上智慧）。發心菩提在於善趣（shanqu，好的去處）位中，伏心菩提在於種性（zhongxing，根性）以上，明心菩提在於地上菩薩（dishang pusa），出到菩提在於七地菩薩（qi di pusa）以上，無上菩提在於佛。所以在種性位上就可以稱為菩提。
第二種人中，先總括地標舉出來，下面辨析他的相狀。句子分別有五層含義。一是說明此人斷除煩惱的多少，即斷除了前面的三結，加上薄的三毒（bo sandu，輕微的貪嗔癡）。二是說明所獲得的果位，即斯陀含果（situo han guo）。此名住薄（zhu bo），也叫頻來（pinlai）。三是說明證得寂滅的遠近，即在欲界（yujie，眾生有情慾的世界）人天之間一往一來，便能證得涅
【English Translation】 Writing this sutra is to prevent people from nurturing flattery, deceiving others, and other such behaviors.
Next, the second part extensively addresses the middle-grade patients mentioned earlier, dividing them into five aspects to elucidate the manifestation of the Buddha. Why specifically highlight the middle grade to explain the Buddha? Because middle-grade individuals are those with Hinayana (xiaocheng) roots. Hinayana, in contrast to Mahayana (dacheng), serves to set off Mahayana. By highlighting Hinayana, the meaning of Mahayana is emphasized. Therefore, the middle grade is specifically highlighted. Among them, first, it is generally pointed out that these five types of people are ill in terms of Mahayana. It is not like the Tathagata (rulai) who thinks that Arhats (luohan) and Pratyekabuddhas (pizhi fo) are not ill; now, in relation to Mahayana, it can also be said that they are ill. The following separately elucidates the five types of people, correspondingly revealing the Buddha. First, pose the question, and then analyze it.
Analyzing the first type of person, the sentences have six layers of meaning. First, it explains how much defilement this person has cut off, that is, cutting off the three bonds (sanjie). The so-called self-view (shenjian, the mistaken notion that the body is real), adherence to precepts (jiequ, attachment to wrong precepts and practices), and doubt (yi, doubt about the truth of the Dharma). Question: The sutra says that the afflictions cut off by a Stream-enterer (xutuo huan, the first fruit of Hinayana) are like forty miles of water, and the remaining afflictions are like a drop of water on the tip of a hair. Why is it said now that only the three bonds are cut off? This meaning will be explained later in the section on Kashyapa (jiaye). Second, it explains the fruit attained, that is, the fruit of Stream-entry (xutuo huan guo), the meaning of which is explained below. Third, it explains what is freed from, that is, not falling into the three evil realms (san edao, hell, hungry ghosts, animals). Fourth, it explains how far this person is from attaining Nirvana (niepan, extinction), that is, returning seven times between humans and gods, one can enter Nirvana. Seven returns are fourteen lives. If the intermediate state (zhongyin shen, the transitional state between death and rebirth) is included, it is twenty-eight lives, and one can enter Hinayana Nirvana. Fifth, it summarizes the above content. Sixth, it explains how far this person is from approaching Mahayana, that is, it takes eighty thousand kalpas (bawan jie, extremely long units of time) to attain Great Bodhi (da puti, supreme wisdom), that is, to attain the Bodhi of the nature ground (xingdi puti). Question: Bodhi should be attained in the highest fruit, why is it called Bodhi on the nature ground (xingdi, the seed of a Bodhisattva)? The explanation is: Bodhi has general and specific aspects. Specific Bodhi can only be attained in the final fruit, while general Bodhi encompasses the beginning and the end. Therefore, the Mahaprajnaparamita Sutra (Dapin banruo jing) proclaims that there are five kinds of Bodhi, namely, Bodhi of aspiration (faxin puti, arousing the Bodhi mind), Bodhi of subduing the mind (fuxin puti, subduing afflictions), Bodhi of enlightenment (mingxin puti, enlightenment), Bodhi of transcendence (chudao puti, transcending the world), and Supreme Bodhi (wushang puti, supreme wisdom). Bodhi of aspiration is in the realm of good destinies (shanqu), Bodhi of subduing the mind is above the level of seed nature (zhongxing), Bodhi of enlightenment is on the ground of Bodhisattvas (dishang pusa), Bodhi of transcendence is above the seventh ground Bodhisattva (qi di pusa), and Supreme Bodhi is in the Buddha. Therefore, it can be called Bodhi on the ground of seed nature.
In the second type of person, first, it is generally pointed out, and then the characteristics are analyzed. The sentences have five layers of meaning. First, it explains how much defilement this person has cut off, that is, cutting off the previous three bonds, plus the thin three poisons (bo sandu, slight greed, hatred, and ignorance). Second, it explains the fruit attained, that is, the fruit of Once-returner (situo han guo). This is called dwelling in thinness (zhu bo), also called frequent return (pinlai). Third, it explains how far it is to attain extinction, that is, returning once between humans and gods in the desire realm (yujie, the world of sentient beings with desires), one can attain Nir
槃。四是名下結。五趣大遠近。
第三人中先總標舉。下辯其相。句亦有五。一斷結多少。斷五下結。三結如上。加斷貪慾瞋恚為五。所斷身見戒取及疑。準依成實。具有兩義。名為下結。一是人下凡夫所起。二障下果故名為下。唯障初果。若依毗曇唯有一種。人下名下。彼說三結唯凡起故。非障下果名為下結。彼說三結或障初果或障第二或障第三。不唯障于須陀下果。是故不得說障下果名為下結。是義云何。若次第人所斷三結障于初果。超越斯陀所斷三結障第二果。超越那含所斷三結障第三果。是故不唯障于下果名為下結。貪慾瞋恚以界下故名為下結。二明所得得那含果。義如上釋。餘三可知。
第四人中先總標舉。下辯其相。句別有五。一斷結多少。永斷三結。余處宣說斷五上結。色無色染癡慢掉戲是其五也。二明所得。得阿羅漢是有為果。煩惱無餘入涅槃者是無為果。三簡異緣覺。假師得度。不同辟支獨一之行。四是名下結。五趣大遠近。問曰。須陀斯陀那含此之三人向無學果時無多校。何緣向大爾許階降。釋言。此等進至無學然後向大。所挍無多。若彼三人不求無學徑向大者心有殘結。障道力強。道行難成。故有如此。又須陀等儻生上界方至無學。時亦不少。故挍多劫。
第五人中先總標
【現代漢語翻譯】 現代漢語譯本： 槃（涅槃）。四是名下結（束縛）。五趣大遠近。
第三人中先總標舉。下辯其相。句亦有五。一斷結多少。斷五下結。三結如上。加斷貪慾瞋恚為五。所斷身見（認為身體是真實存在的錯誤觀念）戒取（執著于不正確的戒律和修行方法）及疑（懷疑佛法真理）。準依成實（成實論），具有兩義，名為下結。一是人下凡夫所起。二障下果故名為下。唯障初果（須陀洹果）。若依毗曇（阿毗達摩論），唯有一種。人下名下。彼說三結唯凡起故。非障下果名為下結。彼說三結或障初果或障第二或障第三。不唯障于須陀下果。是故不得說障下果名為下結。是義云何。若次第人所斷三結障于初果。超越斯陀（斯陀洹果）所斷三結障第二果。超越那含（阿那含果）所斷三結障第三果。是故不唯障于下果名為下結。貪慾瞋恚以界下故名為下結。二明所得得那含果。義如上釋。餘三可知。
第四人中先總標舉。下辯其相。句別有五。一斷結多少。永斷三結。余處宣說斷五上結。色無色染癡慢掉戲是其五也。二明所得。得阿羅漢（證得阿羅漢果位）是有為果。煩惱無餘入涅槃者是無為果。三簡異緣覺（辟支佛）。假師得度。不同辟支獨一之行。四是名下結。五趣大遠近。問曰。須陀（須陀洹）斯陀（斯陀洹）那含（阿那含）此之三人向無學果時無多校。何緣向大爾許階降。釋言。此等進至無學然後向大。所挍無多。若彼三人不求無學徑向大者心有殘結。障道力強。道行難成。故有如此。又須陀等儻生上界方至無學。時亦不少。故挍多劫。
第五人中先總標
【English Translation】 English version: Parinirvana (Nirvana). The fourth is called lower fetters. The five realms are far and near.
In the third person, first generally state, then explain the characteristics. There are also five sentences. 1. How many fetters are severed. Sever the five lower fetters. The three fetters are as above. In addition, severing greed and hatred makes five. What is severed are self-view (the false notion that the body is truly existent), adherence to precepts (attachment to incorrect precepts and practices), and doubt (doubt about the truth of the Buddha's teachings). According to the Satyasiddhi School (Tattvasiddhi Shastra), it has two meanings and is called lower fetters. First, it is arisen by ordinary people in the lower realms. Second, it obstructs the lower fruit, hence it is called 'lower'. It only obstructs the first fruit (Srotapanna). According to the Abhidharma, there is only one kind. 'Lower' is called 'lower'. They say that the three fetters only arise in ordinary beings, so they do not obstruct the lower fruit and are not called lower fetters. They say that the three fetters either obstruct the first fruit, or obstruct the second fruit, or obstruct the third fruit. They do not only obstruct the Srotapanna fruit. Therefore, it cannot be said that obstructing the lower fruit is called lower fetters. What is the meaning of this? If the three fetters severed by a person in sequence obstruct the first fruit, the three fetters severed by a Sakrdagamin (Sakrdagamin) obstruct the second fruit. The three fetters severed by an Anagamin (Anagamin) obstruct the third fruit. Therefore, it is not only obstructing the lower fruit that is called lower fetters. Greed and hatred are called lower fetters because they are in the lower realms. 2. Explain what is attained, attaining the Anagamin fruit. The meaning is as explained above. The remaining three are knowable.
In the fourth person, first generally state, then explain the characteristics. There are five separate sentences. 1. How many fetters are severed. Permanently sever the three fetters. Elsewhere it is said to sever the five higher fetters. Attachment to the realms of form and formlessness, ignorance, pride, restlessness, and delight in existence are the five. 2. Explain what is attained. Attaining Arhatship (attaining the state of Arhat) is a conditioned fruit. Entering Nirvana without any remaining afflictions is an unconditioned fruit. 3. Distinguish from Pratyekabuddhas (Pratyekabuddha). Being liberated through a teacher is different from the solitary practice of Pratyekabuddhas. 4. This is called lower fetters. The five realms are far and near. Question: Srotapanna (Srotapanna), Sakrdagamin (Sakrdagamin), and Anagamin (Anagamin), these three do not have much difference when heading towards the fruit of no-more-learning. Why is there such a large difference in stages when heading towards the great? Explanation: These advance to no-more-learning and then head towards the great. There is not much difference in what is compared. If these three do not seek no-more-learning and directly head towards the great, their minds have remaining fetters. The power obstructing the path is strong, and the path is difficult to accomplish. Therefore, it is like this. Also, Srotapannas and others may be born in the higher realms before reaching no-more-learning. The time is also not short. Therefore, it takes many kalpas.
In the fifth person, first generally state
舉。辟支有因道同羅漢。故不別論。又此利根一入聖道至果方出。中無出理。故不別說。但明其果。下辯其相。句別有六。一斷結多少。與羅漢同。二明所得。得辟支道是有為果。辟胡故語。此曰緣覺。斷有二義。一就所觀法門以釋。此人觀察十二緣法。從緣得覺。故名緣覺。二就得道因緣以釋。藉現事緣而得覺悟。故名緣覺。煩惱無餘入涅槃者得無為果。三真是下簡別羅漢。辟支獨成不假師度。如彼騏驎單有一角。故曰麒麟獨一之行。四是名下結。五趣大遠近。六是名下簡異如來。名有病行非如來也。據終云非。類前皆爾。故略不論。
涅槃義記卷第四
應永三年五月二日加修復拭老眼書補闕字了。
法師權大僧都賢寶(生年六十四) 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第五
隋凈影寺沙門釋慧遠述
聖行品者。上來第一顯行由序。下正辯行。行別有三。初盡十德明其隨緣造修之行。二師子一品明其舍相入證之行。三后迦葉品明其證實成果之行。亦名證實起用之行。隨緣造修外國名為準法修成分。舍相入證外國名為離諸放逸入證分。證實成宗外國名為慈光善巧住持分。名雖別異。其義不殊。問曰。何故前學法中菩提涅槃二因
【現代漢語翻譯】 現代漢語譯本： （舉）：辟支佛（Pratyekabuddha，獨覺）的因道與阿羅漢（Arhat）相同，因此不單獨討論。而且這種利根之人一旦進入聖道，直到證果才出離，中間沒有其他情況，所以不單獨說明，只闡明其果位，下面辨析其相狀。句子分別有六層含義：一是斷結的多少，與阿羅漢相同。二是說明所得，得到辟支佛道是有為果。因為胡語如此稱呼，這裡稱為緣覺。斷有二重含義：一是從所觀的法門來解釋，此人觀察十二因緣法，從因緣而覺悟，所以名為緣覺。二是從得道的因緣來解釋，憑藉現前的事緣而得到覺悟，所以名為緣覺。煩惱完全斷盡而入涅槃（Nirvana）者，得到無為果。三是『真是』，下面是爲了簡別阿羅漢，辟支佛獨自成就，不假借師長的教導，就像麒麟（Qilin）只有一隻角一樣，所以說是麒麟獨一之行。四是『是名』，下面是總結。五是趣向的遠近。六是『是名』，下面是簡別于如來（Tathagata），名為有病之行，不是如來。根據最終的結論說『非』，與前面類似，所以略而不論。
《涅槃義記》卷第四
應永三年五月二日加修復拭老眼書補闕字了。
法師權大僧都賢寶（生年六十四） 大正藏第 37 冊 No. 1764 《大般涅槃經義記》
《涅槃義記》卷第五
隋凈影寺沙門釋慧遠 述
聖行品，上面第一部分顯示了行的由來和次序，下面正式辨析行。行分為三種：首先，窮盡十德，闡明其隨緣造修之行；其次，《師子》一品，闡明其捨棄表相而入證之行；第三，後面的《迦葉》品，闡明其實證成果之行，也稱為證實起用之行。隨緣造修，外國稱為準法修成分；捨棄表相而入證，外國稱為離諸放逸入證分；證實成宗，外國稱為慈光善巧住持分。名稱雖然不同，但意義沒有差別。問：為什麼前面學法中，菩提（Bodhi）和涅槃（Nirvana）是兩種因？
【English Translation】 English version: (Ju): The causal path of a Pratyekabuddha (Solitary Buddha) is the same as that of an Arhat (Worthy One), so it is not discussed separately. Moreover, once such a person of sharp faculties enters the holy path, they only emerge upon attaining the fruit, with no intermediate stages. Therefore, it is not explained separately, but only its fruit is clarified, and its characteristics are analyzed below. The sentences have six separate meanings: First, the amount of defilements severed is the same as that of an Arhat. Second, it clarifies what is attained; attaining the Pratyekabuddha path is a conditioned fruit. Because that's how it's called in 'Hu' language, here it's called 'Enlightened by Conditions' (緣覺). 'Severance' has two meanings: one is explained from the perspective of the observed Dharma (law); this person observes the twelve links of dependent origination (十二因緣), and attains enlightenment from conditions, hence the name 'Enlightened by Conditions'. The second is explained from the perspective of the causes and conditions of attaining the path; they attain enlightenment by relying on present events, hence the name 'Enlightened by Conditions'. Those who completely extinguish afflictions and enter Nirvana (涅槃) attain the unconditioned fruit. Third, 'Truly' below is to distinguish from Arhats; Pratyekabuddhas achieve enlightenment independently, without relying on the guidance of a teacher, just as a Qilin (麒麟, mythical Chinese creature) has only one horn, hence it is said to be the unique practice of the Qilin. Fourth, 'Is named' below is a conclusion. Fifth, the distance of the destinies. Sixth, 'Is named' below is to distinguish from the Tathagata (如來, Thus Come One); it is named a practice with illness, not the Tathagata. According to the final conclusion, it says 'not', similar to the previous cases, so it is briefly omitted.
Nirvana Meaning Commentary, Volume 4
Repaired, wiped, and supplemented missing characters with old eyes on May 2nd, the 3rd year of Oei Ei.
Dharma Master Provisional Chief Monk Kenpo (age 64) Taisho Tripitaka Volume 37, No. 1764, Nirvana Meaning Commentary
Nirvana Meaning Commentary, Volume 5
Commented by Śramaṇa Shi Huiyuan of Jingying Temple in the Sui Dynasty
The 'Holy Conduct' chapter: The first part above shows the origin and order of conduct, and the following part formally analyzes conduct. Conduct is divided into three types: First, exhausting the ten virtues, it clarifies the conduct of creating and cultivating according to conditions; second, the 'Lion' chapter clarifies the conduct of abandoning appearances and entering realization; third, the later 'Kasyapa' chapter clarifies the conduct of verifying the fruit of realization, also called the conduct of verifying realization and initiating function. Creating and cultivating according to conditions is called 'Standard Dharma Cultivation Component' in foreign languages; abandoning appearances and entering realization is called 'Separating from All Indulgence and Entering Realization Component' in foreign languages; verifying realization and establishing the doctrine is called 'Loving Light Skillful Abiding Component' in foreign languages. Although the names are different, the meanings are not different. Question: Why are Bodhi (菩提, enlightenment) and Nirvana (涅槃, liberation) two causes in the previous study of Dharma?
別說。學行不爾。互從皆得。但是明法理須委具故前別論。依法成行行成不異故不別分。隨緣行中五行地前。十德地上。此云何知下說五行所成之果並在地上。判知五行在於地前。下說十德云非世法。世間所無明是地上。前明五行答上云何近無上道。名后十德為無上道。云何得近。下辨五行能成彼德故得近之。於五行中先辨聖行。因以摽品名聖行品。此五行中文別有五。一總勸修習。二別教五行。三總結勸。四迦葉領解。五明此五行利益弘廣多人同得。前中初先勸學五行。復有一行謂如來下辨行所依依佛行法。就勸學中先總勸思。思由教起。故言於是大涅槃經專思五行。次列五名。言聖行者就人彰名。諸佛菩薩會正名聖。聖人所行故名聖行。言梵行者隨義立稱。梵名為凈。清凈之行名為梵行。言天行者亦隨義名。天有多義。具如下說今取凈義。凈天之行故名天行。外國多名自凈名凈凈他名梵。此方名少。通說為凈。猶如菩提末伽外國別名。此通名道。亦如涅槃及與毗尼此通名滅。言病行者約對彰名。行能治病故病行。嬰兒行者就喻立稱。行離諸過如彼嬰兒。無所辨了名嬰兒行。名義如是。體相云何。具論聖行門有無量。今此但說戒定智惠以為聖行。地持宣說空無相愿滅盡正受以為聖住。聖住猶是聖行義矣。空無相愿猶
是惠行。滅盡正受猶是定行。具論梵行門亦無量。今此經中說七善法四無量心以為梵行。地持唯說四無量心以為梵住。彼中梵住猶此梵行。天行一種此中不說。指雜華經。地持論中宣說八禪以為天住。彼中天住猶此天行。懺悔前罪是其病行。不起後過是嬰兒行。五中前三明攝善法。后二離過。一一廣釋備如後文。當修是五結勸修習。上來五種正明行體。復有一行謂如來行辨行所依。謂依如來先成之德修習趣入。亦可五行是其教行顯性成行是如來行。顯如來性以成行故。所修五行依彼以成。故須辨之。準下惠中嘆經似爾。謂涅槃經就詮指實。實德難彰故寄詮顯。如下文中諸行之後嘆經勝者。當知顯此如來行也。此初段竟。
第二別教五行之中盡此品來教修聖行。梵行一品教修梵行。嬰兒一品教嬰兒行。天行一種玄指雜華。病行一種一向不論。何者是乎。有人釋言。前品所論五種之人有病行處是其病行。彼是聲聞緣覺病行。何關菩薩。又前所論雜病之行今此所教治病之行與前大別。何得指前。又前品中未標五行。以何義故豫說病行。判無斯理。若前非是。何者是乎。梵行品末阇王懺罪治病之法應是病行。故下文中世王殺父即是心病。身瘡增劇是其身病。佛放慈光治其身病。為說妙法除其心病。治此兩病故名病行。若
【現代漢語翻譯】 現代漢語譯本： 惠行（Huixing，菩薩名）。滅盡正受仍然是定行（Dingxing，禪定之行）。具論梵行門也有無量種。現在這部經中說七善法和四無量心作為梵行（Fanxing，清凈之行）。《地持論》（Dichilun）只說四無量心作為梵住（Fanzhu，清凈的住所）。那裡說的梵住相當於這裡說的梵行。天行（Tianxing，天人之行）這一種，這裡沒有說，指的是《雜華經》（Zahua Jing）。《地持論》中宣說八禪作為天住（Tianzhu，天人的住所）。那裡說的天住相當於這裡說的天行。懺悔以前的罪過是病行（Bingxing，治病之行）。不再犯以後的過錯是嬰兒行（Ying』erxing，如嬰兒般純潔之行）。五種行中，前三種說明了攝取善法，后兩種說明了遠離過錯。每一種的詳細解釋都在後面的經文中。應當修習這五種行，最後勸勉修習。以上五種行，正是說明了行的本體。還有一種行，叫做如來行（Rulaixing，如來之行），辨別行所依靠的。就是依靠如來先已成就的功德來修習趣入。也可以說，五行是教行（Jiaoxing，教導之行），顯性成行是如來行。顯現如來的自性來成就行，因此所修的五行依靠它才能成就，所以需要辨別它。按照下面的惠（智慧）中的讚歎經文來看，似乎是這樣。就是說，《涅槃經》（Nirvana Sutra）就詮釋來指明實相。真實的功德難以彰顯，所以寄託于詮釋來顯現。如下文中的各種行之後讚歎經文殊勝，應當知道這是顯現如來行。這是第一段的結束。
第二，分別教導五行之中，從這一品開始教導修習聖行（Shengxing，聖人之行）。《梵行品》（Fanxing Pin）教導修習梵行。《嬰兒品》（Ying』er Pin）教導嬰兒行。天行這一種，玄妙地指向《雜華經》。病行這一種，一直沒有論述。什麼是病行呢？有人解釋說，前面品中所論述的五種人有病行之處，那就是病行。但那是聲聞（Shengwen，聽聞佛法之修行者）、緣覺（Yuanjue，通過觀察因緣而覺悟者）的病行，和菩薩（Pusa，立志成佛之人）有什麼關係呢？而且前面所論述的各種病癥之行，和現在這裡所教導的治療疾病之行，與前面有很大的區別，怎麼能指代前面所說的呢？而且前面的品中沒有標明五行，因為什麼緣故預先說病行呢？這樣的判斷沒有道理。如果前面說的不是，那麼什麼是病行呢？《梵行品》末尾阿阇世王（Ajatasattu）懺悔罪過、治療疾病的方法，應該是病行。所以下文說，世王殺父就是心病，身體上的瘡口加重就是身病。佛放出慈悲的光芒治療他的身病，為他說微妙的佛法去除他的心病。治療這兩種疾病，所以叫做病行。如果...
【English Translation】 English version: It is Huixing (name of a Bodhisattva). Extinction of correct reception is still Dingxing (practice of meditation). Fully discussing the gate of pure conduct also has immeasurable aspects. Now, in this sutra, the seven wholesome dharmas and the four immeasurable minds are spoken of as Fanxing (pure conduct). The Dichilun (Treatise on the Stages of the Grounds) only speaks of the four immeasurable minds as Fanzhu (pure dwelling). The Fanzhu spoken of there is equivalent to the Fanxing spoken of here. Tianxing (conduct of heavenly beings), this one is not spoken of here, referring to the Zahua Jing (Avatamsaka Sutra). In the Dichilun, the eight dhyanas are expounded as Tianzhu (dwelling of heavenly beings). The Tianzhu spoken of there is equivalent to the Tianxing spoken of here. Repenting of past sins is Bingxing (practice of healing). Not committing future transgressions is Ying』erxing (practice of being like an infant). Among the five practices, the first three explain the gathering of wholesome dharmas, and the latter two explain the separation from transgressions. The detailed explanation of each is in the subsequent sutra texts. One should cultivate these five practices, and finally exhort to cultivate them. The above five practices precisely explain the substance of the practice. There is also one practice called Rulaixing (practice of the Tathagata), distinguishing what the practice relies on. That is, relying on the merits already accomplished by the Tathagata to cultivate and enter. It can also be said that the five practices are Jiaoxing (practice of teaching), and the revealing of nature and accomplishment of practice is Rulaixing. Revealing the nature of the Tathagata to accomplish practice, therefore the five practices cultivated rely on it to be accomplished, so it needs to be distinguished. According to the praise of the sutra in the following wisdom, it seems to be so. That is to say, the Nirvana Sutra points to the reality through interpretation. The true merits are difficult to manifest, so they are entrusted to interpretation to manifest. As in the following text, after the various practices, the sutra is praised as superior, it should be known that this is manifesting the Rulaixing. This is the end of the first section.
Secondly, separately teaching the five practices, from this chapter onwards, teaching the cultivation of Shengxing (practice of the saints). The Fanxing Pin (Chapter on Pure Conduct) teaches the cultivation of Fanxing. The Ying』er Pin (Chapter on Infants) teaches the Ying』erxing. Tianxing, this one subtly points to the Zahua Jing. Bingxing, this one has not been discussed all along. What is Bingxing? Some explain that the five types of people discussed in the previous chapter have places of Bingxing, and that is Bingxing. But that is the Bingxing of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who awaken through observing conditions), what does it have to do with Bodhisattvas? Moreover, the various practices of illness discussed in the previous chapter, and the practices of healing taught here now, are very different from what was said before, how can they refer to what was said before? Moreover, the five practices were not marked in the previous chapter, for what reason was Bingxing spoken of in advance? Such a judgment is unreasonable. If what was said before is not it, then what is Bingxing? The method of King Ajatasattu (Ajatasattu) repenting of sins and healing diseases at the end of the Fanxing Pin should be Bingxing. Therefore, the following text says that the king killing his father is a mental illness, and the aggravation of sores on his body is a physical illness. The Buddha released compassionate light to heal his physical illness, and spoke subtle Dharma to remove his mental illness. Healing these two illnesses is called Bingxing. If...
彼懺罪非是病行應有所指。不應直爾。問曰。若彼是病行者。何故在於梵行品說。釋言。一品備論多法。諸經同有。不足可怪。又問。若彼兼論病行。何故偏名梵行品乎。此例亦多。如上如來性品中具明多法。題章偏名如來性品。此亦似彼。但經立品差別種種。或有從初。或復就后。或有據中。或復當相。非可一定。問曰。若彼是病行者。何故文中不標不結。釋言。辨義大例有二。一當法直論須標須結。第二寄人寄事表法。直爾舉人舉事便罷。諸經多爾。然下文中寄人表法。寄彼世王懺悔滅除害父之逆。以顯菩薩懺悔滅除一切罪障以為病行。不唯將彼世王懺悔害父之逆以為菩薩一切病行。故無標結。亦可彼文義有兩兼懺悔滅罪是王病行。為救一切逆罪眾生兼令多人發菩提心是王梵行。以有兩兼。是故不得偏就一義標舉以結。就聖行中初戒。次定。后明智惠。義次第故。
戒聖行中初問。次辨。后結下釋。云何菩薩所修聖行是初問也。若彼下辨。辨中有二。第一明其因分所修。即得住于初不動下果分所成。因在地前。果在地上。諸行齊爾。
因中有四。一從師聞法。二因聞生信。三因信起思。四即至下因思起修。有人依下近友聞法思惟修行。四義科分。觀其文勢似若不然。如前所科。別更是其一行次第。菩
薩若從聲聞如來得聞是經是初段也。此乃菩薩傳佛教法名曰聲聞。非小乘人。如法華說我等今者真是聲聞以佛道聲令一切聞。此應似彼。聞已生信是第二段。信已應下是第三段。于中有三。一思準正法棄捨家業。二復作念下觀行求出。三作是下定意降魔。
初中有二。一思正法。二我今下為求彼法舍世所有。前中諸佛有無上道是其果法。有大正法是其理法。果依理成故須辨之。大眾正行是其因行。亦名行法。復有方等是其教法。因由教起所以須辨。亦可諸佛有無上道是其佛寶。有大正法是其法寶。大眾正行是其僧寶。此三所詮。復有方等是其能詮。第二段中我今愛樂貪求大乘明已所求。舍所愛下彰已所棄。
第二段中句別有四。一觀在家多過。道言迫迮猶如牢獄明其有苦。煩惱由生彰其有惡。二觀出家多益。寬廣如空翻前初句明其有樂。善法因增翻向後句明其有善。三明在家于已無利。不得盡壽凈修梵行。四我今應下正意求出。
第三段中初明菩薩定意出家。我今定當出家修道。次明降魔波旬生苦。菩薩復當與我興諍。后明菩薩無心戰諍。
下起修中初修自行。悉已施下明利他行。菩薩所行無出此故。前自行中先修戒行。作是愿下大誓自要。前即是其自分之行。后即是其勝進之愿。前中有四
【現代漢語翻譯】 現代漢語譯本： 『薩若』從聲聞如來處聽聞此經，這是第一段。這裡指菩薩傳授佛教教法，名為『聲聞』，並非小乘之人。如同《法華經》所說：『我等今者真是聲聞，以佛道聲令一切聞。』此處應與彼相似。聽聞之後生起信心，這是第二段。信已應下，這是第三段。其中有三部分：一是思量符合正法，棄捨家業；二是『復作念』下，觀行求出離；三是『作是』下，定意降伏魔怨。
第一部分中有二：一是思量正法；二是我今下，爲了求得彼法而捨棄世間所有。前者，諸佛有無上道，這是其果法；有大正法，這是其理法。果依理而成，所以需要辨明。大眾正行，這是其因行，也名行法。復有方等，這是其教法。因由教而起，所以需要辨明。也可認為諸佛有無上道，這是其佛寶；有大正法，這是其法寶；大眾正行，這是其僧寶。此三者所詮釋的內容。復有方等，這是其能詮釋者。第二段中，『我今愛樂貪求大乘』，表明已經明確所求。『舍所愛下』，彰顯已經捨棄的。
第二段中，每句各有四層含義：一是觀察在家多有過患，道言迫迮，猶如牢獄，表明其有苦；煩惱由此而生，彰顯其有惡。二是觀察出家多有益處，寬廣如空，與前一句相反，表明其有樂；善法因此而增，與后一句相反，表明其有善。三是表明在家對於自己沒有利益，不得盡壽清凈修持梵行。四是『我今應下』，正是意念求出離。
第三段中，首先表明菩薩堅定出家修道的意念，『我今定當出家修道』。其次表明降伏魔王波旬，使其生起苦惱，『菩薩復當與我興諍』。最後表明菩薩沒有與人爭鬥的心。
在開始修行中，首先是修持自身，『悉已施下』，表明利他之行。菩薩所行沒有超出這些。前面的自行中，首先是修持戒行，『作是愿下』，立下大誓自我約束。前者是自身應做的行為，後者是勝進的願望。前者中有四部分。
【English Translation】 English version: 『Sarva』 heard this sutra from the Shravaka Tathagata, this is the first section. Here, it refers to the Bodhisattva transmitting the Buddhist Dharma, named 『Shravaka』 (hearer), not a Hinayana person. As the Lotus Sutra says: 『We are now truly Shravakas, making all hear with the voice of the Buddha path.』 This should be similar to that. After hearing, faith arises, this is the second section. 『Having believed, one should...』 is the third section. There are three parts in it: first, contemplating in accordance with the Dharma, abandoning household affairs; second, from 『Again, contemplating...』 below, observing and seeking liberation; third, from 『Making this...』 below, with a determined mind, subduing demonic obstacles.
In the first part, there are two aspects: first, contemplating the Dharma; second, 『Now I...』 below, abandoning all worldly possessions to seek that Dharma. In the former, the Buddhas have the unsurpassed path, which is the fruit Dharma; there is the great correct Dharma, which is the principle Dharma. The fruit is based on the principle, so it needs to be distinguished. The correct practice of the assembly is the causal practice, also called the practice Dharma. Furthermore, there is Vaipulya (extensive), which is the teaching Dharma. The cause arises from the teaching, so it needs to be distinguished. It can also be considered that the Buddhas have the unsurpassed path, which is the Buddha Jewel (Buddha Ratna); there is the great correct Dharma, which is the Dharma Jewel (Dharma Ratna); the correct practice of the assembly is the Sangha Jewel (Sangha Ratna). These three are what is explained. Furthermore, there is Vaipulya, which is the explainer. In the second section, 『Now I love and crave the Mahayana,』 clarifies what is sought. 『Abandoning what is loved...』 below, reveals what has been abandoned.
In the second section, each sentence has four layers of meaning: first, observing that being at home has many faults, the path is narrow and confined, like a prison, indicating its suffering; afflictions arise from it, revealing its evil. Second, observing that leaving home has many benefits, spacious like the sky, reversing the first sentence, indicating its happiness; good dharmas increase because of it, reversing the latter sentence, indicating its goodness. Third, it indicates that being at home is not beneficial to oneself, one cannot purely cultivate Brahma-conduct for the rest of one's life. Fourth, 『Now I should...』 below, is the correct intention to seek liberation.
In the third section, first, it indicates the Bodhisattva's firm intention to leave home and cultivate the path, 『Now I will definitely leave home and cultivate the path.』 Second, it indicates subduing the demon king Mara, causing him to suffer, 『The Bodhisattva will again contend with me.』 Finally, it indicates that the Bodhisattva has no intention to fight with others.
In the beginning of cultivation, first is cultivating oneself, 『Having given all away...』 below, indicates the practice of benefiting others. The Bodhisattva's practice does not go beyond these. In the preceding self-cultivation, first is cultivating precepts, 『Making this vow...』 below, making a great vow to restrain oneself. The former is the conduct that one should do, the latter is the wish for advancement. There are four parts in the former.
。一明受戒。二既出家下明其持戒。三戒有二種一受世下重辨前受。四戒有二種一性重下重顯前持。
初受戒中直明出家受戒方便。略不彰受。具論受相如律中說。即至僧坊是出家處。見如來等出家所依。若見如來及佛弟子正舉其人。威儀具足諸根寂靜明身可敬。心和滅障明心可重。即至已下正明出家。第二持中初略。次廣。后總結之。下明持益具五支戒。略中先明持戒之行。既出家已奉持禁支慎重不為。威儀不缺護輕不作。進止安詳顯前威儀。無所觸犯顯前奉戒。乃至小下明護戒心。先法后喻。此前略也。廣中先舉浮囊之譬。人喻菩薩。浮囊喻戒。海喻生死。羅剎喻于諸煩惱心欲得破戒。怪而不與喻持戒心。所乞多少文中自合。下約顯法。菩薩護戒亦復如是總合前喻。如彼渡人總以喻帖。菩薩如是護戒時下別合前喻。向前喻中階別有五。閤中有六。不取其數。正取輕重等護為義。道言破戒令汝安隱得涅槃者假設為言。亦可名彼之犯戒樂為涅槃也。上來廣竟。持四重禁及突吉羅等無別者總以結之。下明持益具五支戒。先總標舉。支謂支別。下列其名。具足根本業清凈者離其根本不善業道。前後眷屬余清凈者離其業道前後方便。非諸惡覺覺清凈者離八惡覺。護持正念念清凈者修六念心助成戒行。迴向阿耨三菩提者
【現代漢語翻譯】 現代漢語譯本：一、明瞭受戒的意義。二、既然已經出家，下面闡明如何持戒。三、戒律有兩種：一是世俗的戒律，下面重新辨析之前所受的戒律。四、戒律有兩種：一是性戒（根本戒），下面重新顯明之前所持的戒律。
最初關於受戒的部分，直接說明出家受戒的方便之處，簡略地說明受戒，詳細論述受戒的相狀，就像律藏中所說的那樣。『即至僧坊』（立即前往僧院）是出家的地方。『見如來等』（見到如來等）是出家所依止的對象。『若見如來及佛弟子』（如果見到如來和佛弟子），這是直接指出所見之人。『威儀具足諸根寂靜』（威儀完備，諸根寂靜），說明其身可敬。『心和滅障』（內心平和，消除業障），說明其心可貴。『即至已下』（立即前往以下），這是正式說明出家。第二部分關於持戒，先是簡略，然後詳細，最後總結。下面說明持守具足五支的戒律。簡略的部分，先說明持戒的行為。『既出家已奉持禁支慎重不為』（既然已經出家，就應當奉持戒律，謹慎小心，不做違戒之事），『威儀不缺護輕不作』（威儀不缺，即使是輕微的戒律也不違犯），『進止安詳』（舉止安詳），彰顯之前的威儀。『無所觸犯』（沒有觸犯），彰顯之前的奉戒。『乃至小下』（乃至細微之處），說明守護戒律的心。先說法理，後用比喻。以上是簡略的部分。詳細的部分，先舉浮囊的比喻。人比喻菩薩，浮囊比喻戒律，大海比喻生死，羅剎（Rakshasa，惡鬼）比喻各種煩惱，想要破壞戒律的心。『怪而不與』（感到奇怪而不給），比喻持戒的心。所乞求的多少，在文中自然會合。下面用譬喻來顯明法理。菩薩守護戒律也是這樣，總合前面的比喻。『如彼渡人』（如同那渡河之人），總的用比喻來貼切說明。菩薩像這樣守護戒律的時候，下面分別結合前面的比喻。在前面的比喻中，階別有五種，結合中有六種，不必拘泥於數字，重要的是理解輕重等同守護的意義。『道言破戒令汝安隱得涅槃者』（說破戒能讓你安穩得到涅槃的人），這是假設的說法，也可以把那些犯戒的快樂稱為涅槃。以上是詳細的部分結束。『持四重禁及突吉羅等無別者』（持守四重禁和突吉羅（Dukkata，惡作）等沒有分別），總的用這些來總結。下面說明持守具足五支戒律的益處。先總的標舉。『支謂支別』（支，指的是支分差別）。下面列出它們的名稱。『具足根本業清凈者』（具足根本業清凈），遠離根本的不善業道。『前後眷屬余清凈者』（前後眷屬其餘清凈），遠離不善業道的前後方便。『非諸惡覺覺清凈者』（遠離各種惡覺，覺悟清凈），遠離八種惡覺。『護持正念念清凈者』（護持正念，唸唸清凈），修習六念，幫助成就戒行。『迴向阿耨三菩提者』（迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺））。
【English Translation】 English version: 1. Clarifying the meaning of receiving precepts. 2. Now that one has left home, the following explains how to uphold the precepts. 3. There are two types of precepts: first, worldly precepts; the following re-examines the precepts previously received. 4. There are two types of precepts: first, fundamental precepts; the following re-emphasizes the precepts previously upheld.
The initial part about receiving precepts directly explains the convenience of leaving home to receive precepts, briefly explaining the receiving of precepts and elaborating on the characteristics of receiving precepts, as described in the Vinaya (律藏). 'Immediately going to the Sangharama (僧坊)' is the place for leaving home. 'Seeing the Tathagata (如來) and others' is the object upon which leaving home relies. 'If seeing the Tathagata and the Buddha's disciples,' this directly points out the person seen. 'Complete in demeanor, with senses tranquil,' indicates that their body is worthy of respect. 'With a peaceful mind, eliminating obstacles,' indicates that their mind is worthy of esteem. 'Immediately going below,' this is the formal explanation of leaving home. The second part about upholding precepts is first brief, then detailed, and finally summarized. The following explains upholding the precepts with five branches complete. The brief part first explains the practice of upholding precepts. 'Having left home, one should uphold the precepts, being cautious and careful, not doing what violates the precepts,' 'Demeanor not lacking, even minor precepts not violated,' 'Conduct peaceful and composed,' highlighting the previous demeanor. 'Without any transgression,' highlighting the previous upholding of precepts. 'Even in the slightest detail,' explaining the mind of guarding the precepts. First, the principle is stated, then a metaphor is used. The above is the brief part. The detailed part first uses the metaphor of a floating bladder. The person is likened to a Bodhisattva (菩薩), the floating bladder to precepts, the sea to Samsara (生死), the Rakshasa to various afflictions, wanting to break the precepts. 'Feeling strange and not giving,' likens the mind of upholding precepts. The amount requested will naturally come together in the text. The following uses the metaphor to clarify the principle. The Bodhisattva guarding the precepts is also like this, combining the previous metaphor. 'Like that person crossing the river,' generally using the metaphor to aptly explain. When the Bodhisattva guards the precepts in this way, the following combines the previous metaphor separately. In the previous metaphor, there are five levels, and in the combination, there are six, but there is no need to be attached to the numbers; the important thing is to understand the meaning of guarding the light and heavy equally. 'Saying that breaking the precepts will give you peace and Nirvana (涅槃),' this is a hypothetical statement, and those pleasures of breaking the precepts can also be called Nirvana. The above is the end of the detailed part. 'Upholding the four major prohibitions and Dukkata (惡作) etc. without distinction,' these are used to summarize in general. The following explains the benefits of upholding the precepts with five branches complete. First, a general statement is made. 'Branch refers to the differences in branches.' The following lists their names. 'Complete in the purity of the fundamental karma,' being away from the fundamental unwholesome paths of karma. 'The purity of the preceding and following retinue and the rest,' being away from the preceding and following means of unwholesome karma. 'The purity of awakening from all evil thoughts,' being away from the eight evil thoughts. 'Protecting and upholding right mindfulness, purity of thought,' cultivating the six kinds of mindfulness to help accomplish the practice of precepts. 'Dedication to Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).'
用戒求佛。此等分別如雜心論。
自下第三重辨前受。先舉二數。次列兩名。隨世言教要期納法名受世戒。證理離惡名得正戒。下辨其相。得正法戒。證理戒故。終不為惡。
自下第四重辯前持。先舉二數。次列。后辨。下明菩薩持輕等重。就辨相中性重可知。息世譏中先牒次辨。辨中有四。一不非法取。二破壞成下不非法費。三田宅下不非法畜。四不觀象斗馬斗已下不非法行。初二可知。第三段中句別有八。一不畜田宅種植等事。二不畜象下不畜畜生。三童男子下不畜奴婢。四金銀下明其不畜諸寶貴物。五一切谷下不畜食具。六所受衣下不畜長衣。第七不畜根子已下明其不畜五生種。八不畜寶下不畜種種憍奢之具。余皆可知。是名下結。
持戒愿中有十二句。初一對境起愿自制。其次六句對彼施主衣般服食臥具湯藥房舍禮拜起愿自誡。后五就已眼等五根起愿自防。
上來自利。下明利他。于中初以戒善施之。以是因下愿其得戒。句別有十。初之一句愿今護戒。后之九句愿令得戒。止戒名凈。作戒稱善。不缺不析顯前凈戒。不犯性戒名不缺戒。遠離遮過名不折戒。亦可離輕名不缺戒。不犯重過名不折戒。折猶破也。大乘戒等顯前善戒。種性已上名大乘戒。初地已上名不退戒。二地已上名隨順
【現代漢語翻譯】 現代漢語譯本： 用持戒來求得成佛。這些區分就像《雜心論》里所說的那樣。
下面第三重辨別之前所受的戒。先列舉兩個數字，然後列出兩個名稱。隨順世俗言教，爲了如期納受戒法，稱為『受世戒』。證悟真理，遠離罪惡，稱為『得正戒』。下面辨別它們的相狀。得到真正的戒法，因為是證悟真理的戒，所以最終不會作惡。
下面第四重辨別之前所持的戒。先列舉兩個數字，然後列出名稱，最後進行辨別。下面說明菩薩持輕戒和重戒。在辨別相狀中，自性的重戒是可以知道的。在止息世俗譏諷中，先引述，然後辨別。辨別中有四個方面：一，不以非法的方式獲取；二，破壞已成之物，下面說不以非法的方式浪費；三，田宅以下，說不以非法的方式畜養；四，不觀看相鬥、馬鬥，以下說不以非法的方式行事。最初兩個方面是可以知道的。第三段中，每句都有八個方面：一，不畜養田宅、種植等事；二，不畜養象等畜生；三，童男童女以下，說不畜養奴婢；四，金銀以下，說明不畜養各種寶貴之物；五，一切穀物以下，說不畜養食物；六，所受的衣服以下，說不畜養過長的衣服；第七，不畜養根子以下，說明不畜養五種生長的植物；八，不畜養寶物以下，說不畜養各種用來驕奢的器具。其餘的都是可以知道的。『是名』以下是總結。
持戒的願望中有十二句。最初一對是面對境界生起願望自我剋制。其次六句是面對施主所施的衣服、飲食、臥具、湯藥、房舍、禮拜，生起願望自我警戒。后五句是就自己的眼等五根生起願望自我防護。
上面是自利，下面說明利他。其中首先用戒的善行來佈施。因為這個原因，下面愿他們得到戒。每句有十個方面。最初的一句是愿現在守護戒。後面的九句是愿他們得到戒。止戒稱為『凈』，作戒稱為『善』。『不缺不析』是彰顯前面的凈戒。不犯自性戒稱為『不缺戒』，遠離遮止的過失稱為『不折戒』。也可以說，遠離輕戒稱為『不缺戒』，不犯重過稱為『不折戒』。『折』就是破壞的意思。『大乘戒等』是彰顯前面的善戒。種性以上稱為『大乘戒』，初地以上稱為『不退戒』，二地以上稱為『隨順戒』。
【English Translation】 English version: To seek Buddhahood through upholding precepts. These distinctions are as discussed in the Zasinx Lun (雜心論).
The third section below elaborates on the previously received precepts. First, it presents two numbers, then lists two names. Following worldly teachings and aiming to receive the Dharma, it is called 'receiving worldly precepts' (受世戒). Realizing the truth and abandoning evil is called 'obtaining correct precepts' (得正戒). The following explains their characteristics. Obtaining the true Dharma precepts, because they are precepts of realizing the truth, one will ultimately not commit evil.
The fourth section below elaborates on the previously upheld precepts. First, it presents two numbers, then lists the names, and finally elaborates. The following explains the Bodhisattva's upholding of minor and major precepts. In elaborating on the characteristics, the inherently grave precepts are knowable. In ceasing worldly criticism, it first cites and then elaborates. There are four aspects in the elaboration: first, not acquiring through unlawful means; second, destroying what has been accomplished, followed by not wasting through unlawful means; third, from fields and houses onwards, not raising through unlawful means; fourth, not watching fights, horse fights, and so on, not acting through unlawful means. The first two aspects are knowable. In the third section, each sentence has eight aspects: first, not possessing fields, houses, planting, and so on; second, not possessing elephants and other animals; third, boys and girls onwards, not possessing slaves; fourth, gold and silver onwards, clarifying not possessing various precious items; fifth, all grains onwards, not possessing food; sixth, the received clothing onwards, not possessing long clothing; seventh, not possessing roots onwards, clarifying not possessing the five kinds of growing plants; eighth, not possessing treasures onwards, not possessing various luxurious items. The rest are knowable. 'These are called' below is the conclusion.
There are twelve sentences in the vows of upholding precepts. The first pair is to generate vows of self-restraint when facing situations. The next six sentences are to generate vows of self-admonishment when facing the alms offered by donors, such as clothing, food, bedding, medicine, lodging, and worship. The last five sentences are to generate vows of self-protection based on one's own five senses, such as the eyes.
The above is for self-benefit; the following explains benefiting others. Among them, first, give the goodness of precepts as alms. Because of this reason, the following wishes them to obtain precepts. Each sentence has ten aspects. The first sentence is to wish for the protection of precepts now. The following nine sentences are to wish them to obtain precepts. Stopping precepts is called 'purity' (凈), performing precepts is called 'goodness' (善). 'Without deficiency or division' manifests the preceding pure precepts. Not violating the inherent precepts is called 'precepts without deficiency' (不缺戒), being far from prohibited faults is called 'precepts without breakage' (不折戒). It can also be said that being far from minor precepts is called 'precepts without deficiency,' not violating major faults is called 'precepts without breakage.' 'Breakage' means destruction. 'Mahayana precepts and so on' manifest the preceding good precepts. Above the seed nature is called 'Mahayana precepts' (大乘戒), above the first ground is called 'non-retreating precepts' (不退戒), above the second ground is called 'conforming precepts' (隨順戒).
戒。八地已上名畢竟戒。佛地名具波羅蜜戒。以果度故隨義論之。地地皆具。
上來明其因分所修。下次明其果分所成。即得住于初不動地總明所成不動之義。粗分有二。一初不動在初地上。二后不動在八地上。今修戒者得住初地。簡后不動是以言初。下辯其相。先列四門。如須彌下三番辯釋。文顯可知。
上來廣辯。是名聖行總以結之。云何下釋。于中有三。三一解聖行。先問后釋。諸佛菩薩聖人行故名為聖行。二解聖人。先問后釋。釋有四義。初之一義約法解聖。有聖法故名為聖人。常觀空等顯前聖法。后之三義約行解聖。初約三學。次約七財。后約七覺三以是義下就人結行。準后定惠此應嘆經。文略無也。
次明定行。有人釋言。四念惠性非是定行。若使四念一向是惠不為定者。彼俱生戒應名道戒不名定戒。彼俱生戒得名定戒。四念為定竟有何妨。又若四念是惠性故不得為定。八禪等智亦是惠數應不名定。彼得名定。此復何疑。又復八禪以定為主。于中等智十智門收。四念雖複用惠為主。于中定教何為不得定學所攝。當知諸行一一門中具一切義。隨義論之何所不通而今居定。以此文中依戒起定。數之次第。故說念處以為定學。
文中初先明其行體。下嘆經勝令人習學。前中初明因分所
【現代漢語翻譯】 現代漢語譯本：戒。八地（菩薩修行階位第八地）以上的菩薩名為畢竟戒，佛地（佛的境界）名為具波羅蜜戒（圓滿的戒律）。以果位的角度來衡量，從意義上來說，各個階位都具備戒。 上面闡述的是因地修行。下面闡述的是果地成就。即證得安住于初不動地（菩薩十地中的第一地），總括說明所成就的不動之義。粗略地分有兩種：一是初不動，在初地上；二是后不動，在八地上。現在修戒的人證得安住于初地。爲了區別於後不動，所以說是初地。下面辨析其相狀。先列出四門，如同須彌山（佛教中的聖山）一樣，分三番辯釋。文義顯明，可以理解。 上面廣泛地辨析，名為聖行，總括地作結論。『云何』以下解釋聖行。其中有三重含義。第一重是解釋聖行，先提問后解釋。諸佛菩薩聖人所行的，所以名為聖行。第二重是解釋聖人，先提問后解釋。解釋有四重含義。第一重含義是從法的角度解釋聖人，因為有聖法，所以名為聖人。常觀空等，彰顯前面的聖法。後面的三重含義是從行的角度解釋聖人。第一重是從三學（戒定慧）的角度，第二重是從七財（信、戒、慚、愧、聞、舍、慧）的角度，第三重是從七覺支（念、擇法、精進、喜、輕安、定、舍）的角度。第三重是『以是義下』，就人來總結行。參照後面的定和慧，這裡應該讚歎經文。但經文省略了。 下面闡述定行。有人解釋說，四念處（身念處、受念處、心念處、法念處）的智慧體性不是定行。如果四念處完全是智慧，不屬於定，那麼俱生戒（與生俱來的戒）應該名為道戒，不名為定戒。既然俱生戒可以名為定戒，那麼四念處作為定又有什麼妨礙呢？又如果四念處因為是智慧體性，所以不能作為定，那麼八禪（色界四禪和無色界四禪）等智慧也屬於智慧的範疇，應該不名為定。既然八禪可以名為定，那麼對此又有什麼疑問呢？又八禪以定為主，其中的等智被十智門所攝。四念處雖然以智慧為主，但其中的定教為什麼不能被定學所攝呢？應當知道，各種修行在每一門中都具備一切含義。從意義上來說，沒有什麼是不通達的，而現在安立在定中。因為本文中依據戒而生起定，按照這樣的次第，所以說念處是定學。 文中首先闡述其行體。下面讚歎經文的殊勝，令人學習。前面部分首先闡述因地修行。
【English Translation】 English version: 'Śīla' (戒, moral discipline). Those above the Eighth Bhūmi (八地, eighth stage of Bodhisattva path) are named 'ultimately pure Śīla' (畢竟戒), and the Buddha-bhūmi (佛地, Buddha's realm) is named 'Śīla with complete Pāramitā' (具波羅蜜戒, perfection of moral discipline). Judging from the perspective of the result, each stage possesses Śīla in terms of its meaning. The above explains the cultivation in the causal stage. The following explains the accomplishment in the resultant stage, which is to attain and abide in the First Immovable Bhūmi (初不動地, first of the ten Bodhisattva stages), generally explaining the meaning of immovability achieved. Roughly, there are two types: the initial immovability, which is in the First Bhūmi, and the subsequent immovability, which is in the Eighth Bhūmi. Those who cultivate Śīla now attain and abide in the First Bhūmi. To distinguish it from the subsequent immovability, it is referred to as the 'First'. The following discusses its characteristics, first listing the four doors, like Mount Sumeru (須彌, the sacred mountain in Buddhism), with three rounds of explanation. The meaning of the text is clear and understandable. The above extensively discusses and concludes with the name 'Noble Conduct' (聖行). The 'How' (云何) below explains Noble Conduct, which has three meanings. The first meaning is to explain Noble Conduct, first asking and then explaining. What is practiced by all Buddhas, Bodhisattvas, and Sages is called Noble Conduct. The second meaning is to explain the Sage (聖人), first asking and then explaining. There are four meanings in the explanation. The first meaning explains the Sage from the perspective of the Dharma (法), because there is Noble Dharma, hence the name Sage. Constant contemplation of emptiness (空) and so on reveals the preceding Noble Dharma. The latter three meanings explain the Sage from the perspective of practice. The first is from the perspective of the Three Learnings (三學, Śīla, Samādhi, Prajñā), the second is from the perspective of the Seven Treasures (七財, faith, moral discipline, shame, remorse, learning, generosity, wisdom), and the third is from the perspective of the Seven Factors of Enlightenment (七覺支, mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity). The third meaning is 'Based on this meaning' (以是義下), concluding the practice based on the person. Referring to the following Samādhi and Prajñā, this should praise the Sutra, but the text is omitted. The following explains Samādhi practice (定行). Some explain that the wisdom nature of the Four Foundations of Mindfulness (四念處, mindfulness of body, feelings, mind, and phenomena) is not Samādhi practice. If the Four Foundations of Mindfulness were entirely wisdom and not related to Samādhi, then the Co-emergent Precepts (俱生戒, precepts arising simultaneously with birth) should be called the Precepts of the Path (道戒) and not the Precepts of Samādhi (定戒). Since the Co-emergent Precepts can be called the Precepts of Samādhi, what harm is there in the Four Foundations of Mindfulness being Samādhi? Furthermore, if the Four Foundations of Mindfulness cannot be Samādhi because they are of the nature of wisdom, then the wisdom of the Eight Dhyānas (八禪, the four dhyānas of the form realm and the four formless dhyānas) should also be considered within the category of wisdom and not be called Samādhi. Since the Eight Dhyānas can be called Samādhi, what doubt is there about this? Moreover, the Eight Dhyānas are primarily based on Samādhi, and the wisdom within them is included in the Ten Wisdom Doors (十智門). Although the Four Foundations of Mindfulness are primarily based on wisdom, why can't the Samādhi teachings within them be included in the study of Samādhi? It should be known that each practice possesses all meanings within each door. In terms of meaning, there is nothing that is not understood, and now it is established in Samādhi. Because this text relies on Śīla to generate Samādhi, following this order, the Foundations of Mindfulness are said to be the study of Samādhi. The text first explains the substance of the practice. The following praises the Sutra's excellence, encouraging people to learn. The preceding part first explains the cultivation in the causal stage.
修。得堪忍下果分所成。因分修中初先明其四念方便。作是觀時得四念下明四念成。前方便中初就身處觀察無我。復作是念或識是下就心念處觀察無我。若識非下就受念處觀察無我。略無法念。良以是中就身受心觀察無我。即是總相法念處觀故不論法。就身念中初觀不凈就明無我。復即是念骨是我下觀察凈色以為無我。前中初先觀身不凈。從頭至足唯有發等三十六物。下明無我。誰有見我徴責我體。於前所觀不凈物中何誰有我我屬誰者責我所屬。於前所觀不凈物中系屬何誰我住何處徴我所在。誰屬我者責法屬我。此即徴破四種著我。初句徴破色即是我。第二徴破色是我所。第三徴破色中之我。第四徴破我中之色。就凈觀中文別有四。一略觀骨就明無我。二略觀骨色就明無我。三廣觀骨以顯無我。四廣觀骨色就明無我。就初段中骨是我那離骨是乎觀求方便。除去皮下正明骨觀。第二段中句別有三。初復作是念骨色相等正觀骨色。二如是骨色亦非我下就明無我。先明非我。何以下釋。三作是觀時即得斷下明觀利益能除色慾。第三段中文別有二。一觀諸骨相因假立。初總。次列。后總結之。二得是觀下明觀利益能斷三欲。先舉后列。第四段中句別有五。一觀骨色遍滿十方。二于眉間出五色光。三光中見佛。四徴問我相。五破
【現代漢語翻譯】 現代漢語譯本 修習。獲得堪忍下果分所成就的境界。在因分修習中，首先闡明四念住的方便。在作這種觀想時，獲得四念住，下面闡明四念住的成就。在前方便中，首先就身體處觀察無我。又作這樣的念頭，或者識是……下面就心念處觀察無我。如果識不是……下面就受念處觀察無我。這裡省略了法念。因為這裡就身、受、心觀察無我，就是總相法念處的觀想，所以不討論法。就身念中，首先觀想不凈，就此闡明無我。又即是念頭，骨是我……下面觀察清凈的色，認為是無我。前面觀想不凈中，首先觀想身體的不凈。從頭到腳只有頭髮等三十六種不凈之物。下面闡明無我。誰會看見我，征責我的身體？在前面所觀想的不凈之物中，哪個是我？我屬於誰？誰會責問我所屬之物？在前面所觀想的不凈之物中，系屬於何人？我住在何處？誰會征問我所在之處？誰屬於我？誰會責問法屬於我？這即是征破四種執著於我的觀念。第一句征破色即是我。第二句征破色是我所擁有。第三句征破色中的我。第四句征破我中的色。就清凈觀中，文句分別有四種。一、簡略地觀想骨頭，就此闡明無我。二、簡略地觀想骨頭的顏色，就此闡明無我。三、廣泛地觀想骨頭，以顯示無我。四、廣泛地觀想骨頭的顏色，就此闡明無我。就第一段中，骨頭是我……那離開骨頭是什麼呢？觀想尋求方便。除去面板……下面正式闡明骨觀。第二段中，句子分別有三種。一、又作這樣的念頭，骨頭的顏色相等……正式觀想骨頭的顏色。二、像這樣，骨頭的顏色也不是我……就此闡明無我。為什麼……下面解釋。三、作這種觀想時，就能斷除……下面闡明觀想的利益，能夠去除**。第三段中，文句分別有兩種。一、觀想諸骨相因假立。首先是總說。其次是分列。最後是總結。二、獲得這種觀想……下面闡明觀想的利益，能夠斷除三種慾望。先是舉例，后是分列。第四段中，句子分別有五種。一、觀想骨頭的顏色遍滿十方。二、從眉間發出五色光。三、在光中看見佛。四、征問我的相貌。五、破除。
【English Translation】 English version Cultivation. Attaining the state accomplished by the lower fruit of forbearance (Kṣānti). In the cultivation of the causal aspect, first, clarify the four foundations of mindfulness (smṛtyupasthāna) as a means. When engaging in this contemplation, one attains the four foundations of mindfulness; below, the accomplishment of the four foundations of mindfulness is clarified. In the preliminary means, first, observe the absence of self (anātman) in relation to the body (kāya). Again, contemplate thus, 'Or is consciousness...' Below, observe the absence of self in relation to the mind (citta). If consciousness is not...' Below, observe the absence of self in relation to feeling (vedanā). The mindfulness of phenomena (dharma) is omitted here. Because here, observing the absence of self in relation to body, feeling, and mind is the contemplation of the general characteristic of the foundation of mindfulness of phenomena, phenomena is not discussed. In the mindfulness of the body, first, contemplate impurity (aśubha), thereby clarifying the absence of self. Again, the thought arises, 'Bone is me...' Below, observe pure form (śubha-rūpa) as being without self. In the contemplation of impurity, first, contemplate the impurity of the body. From head to toe, there are only thirty-six impure substances such as hair. Below, the absence of self is clarified. Who would see me and demand accountability from my body? Among the impure substances contemplated earlier, which is me? To whom do I belong? Who would demand what belongs to me? Among the impure substances contemplated earlier, to whom is it related? Where do I reside? Who would demand where I am located? Who belongs to me? Who would demand that the dharma belongs to me? This is to refute the four kinds of clinging to self. The first sentence refutes that form is self. The second refutes that form is what belongs to me. The third refutes the self within form. The fourth refutes the form within me. In the contemplation of purity, the sentences are divided into four types. 1. Briefly contemplate the bones, thereby clarifying the absence of self. 2. Briefly contemplate the color of the bones, thereby clarifying the absence of self. 3. Extensively contemplate the bones to reveal the absence of self. 4. Extensively contemplate the color of the bones, thereby clarifying the absence of self. In the first section, 'Bone is me... Then what is it apart from bone?' Contemplate and seek the means. 'Removing the skin...' Below, formally clarify the bone contemplation. In the second section, the sentences are divided into three types. 1. 'Again, contemplate thus, the color of the bones is equal...' Formally contemplate the color of the bones. 2. 'Like this, the color of the bones is also not me...' Thereby clarifying the absence of self. 'Why...' Below, explain. 3. 'When engaging in this contemplation, one can cut off...' Below, clarify the benefits of contemplation, which can remove **. In the third section, the sentences are divided into two types. 1. Contemplate that all bones are conditionally established. First, the general statement. Second, the listing. Finally, the summary. 2. 'Attaining this contemplation...' Below, clarify the benefits of contemplation, which can cut off the three desires. First, the example, then the listing. In the fourth section, the sentences are divided into five types. 1. Contemplate that the color of the bones pervades the ten directions. 2. Five-colored light emanates from between the eyebrows. 3. Seeing the Buddha in the light. 4. Inquiring about my appearance. 5. Refutation.
相心成佛相便滅。
心念處中或識是我故使諸佛不為我說因前疑后。復觀識下正明觀心生滅非我。受念處中初觀無我破離受者。而於何處生貪慾下破離受心。破受者中文別有三。一觀出息入息非我。若識非我出息入息或能是我因前疑后。復念出息入息是風正明非我。第二觀察四大非我。風是四大尋前起后。是四大中風大所收。四大之中何者是我推以求實。地性非我正知無我。第三觀察色心非我。初先法說。此身一切悉無有我明其理無。唯有心風和合示現彰其假有。次喻后合。破受心中而於何處生此貪慾破離樂受。樂與貪俱。無處生貪則亦無樂。若被罵下破離苦受。苦與瞋俱。無處生瞋則亦無苦。于中有二。一就罵破瞋。句別有三。一觀人空故能破瞋。若被罵辱何處生瞋能罵人空。而我此身三十六物不凈臭等所罵人空。二觀法空。故能破瞋。若聞其罵即思何聲而見罵者總以推求。一一音聲不能罵等別釋無罵。唸唸細分語義不成故不能罵。三以是義下總結不應。以前二義故不應瞋。二就打破瞋。文別有二。一觀此打由有我身不應瞋他。于中初法次喻后合。法中初思打從何生。次知因手刀杖我身。我今已下以理自遮不應瞋他。二我若不忍心則散下恐增后苦所以須忍。于中五句。
上來廣明念處方便。作是觀已得
【現代漢語翻譯】 現代漢語譯本：如果執著於心的表相，認為那就是佛的形象，那麼這種執著本身就會阻礙成佛。
在心念處（Citta-smṛtyupasthāna，四念住之一，專注於心的觀察）的修習中，如果心中認為『這個意識是「我」』，這種想法會使諸佛不為我開示解脫之道，因為這種想法是基於之前的疑惑而產生的。進一步觀察，認識到意識的生滅變化，才能真正明白意識並非『我』。
在受念處（Vedanā-smṛtyupasthāna，四念住之一，專注于感受的觀察）的修習中，首先要通過觀察無我來破除對『感受者』的執著。『而在何處生貪慾』這句話，是爲了破除對感受本身（受心）的執著。破除對感受者的執著，可以分為三個方面。第一，觀察出息和入息並非『我』。如果認為意識不是『我』，那麼出息和入息或許是『我』，這種想法也是基於之前的疑惑而產生的。進一步認識到出息和入息只是風，才能真正明白它們並非『我』。第二，觀察地、水、火、風四大元素並非『我』。風是四大元素之一，追溯其來源，也是四大元素所包含的風大。在四大元素中，哪一個是『我』呢？通過推究，才能真正認識到地性並非『我』，從而證悟無我。第三，觀察色（rūpa，物質現象）和心（citta，精神現象）並非『我』。首先從法理上說明，這個身體的一切都沒有『我』的存在，闡明其根本沒有『我』的道理。只有心和風的聚合才顯現出這個身體的假象。然後用比喻來進一步說明。在破除對感受的執著時，『而在何處生此貪慾』這句話是爲了破除對快樂感受的執著。快樂和貪慾總是相伴而生，如果找不到貪慾產生的地方，那麼也就沒有快樂可言。『如果被辱罵』這句話是爲了破除對痛苦感受的執著。痛苦和嗔恨總是相伴而生，如果找不到嗔恨產生的地方，那麼也就沒有痛苦可言。這裡面包含兩個方面。一是通過辱罵來破除嗔恨。這句話可以分為三個部分。第一，認識到辱罵者是空性的，因此可以破除嗔恨。如果被辱罵，嗔恨從何而來呢？能辱罵的人也是空性的，而我的這個身體，由三十六種不凈之物組成，也是空性的，所以辱罵者也是空性的。第二，認識到辱罵這種行為本身也是空性的，因此可以破除嗔恨。如果聽到辱罵的聲音，就應該思考這僅僅是聲音而已，辱罵者在哪裡呢？總而言之，通過推究，每一個聲音都不能構成辱罵，分別分析每一個念頭，語義也無法成立，因此辱罵是不存在的。第三，『以是義』這句話總結了不應該嗔恨的道理。因為以上兩種原因，所以不應該嗔恨。二是通過毆打來破除嗔恨。這句話可以分為兩個部分。第一，認識到毆打是因為有『我』這個身體，因此不應該嗔恨他人。這裡面先說法理，然後用比喻來進一步說明。法理中，首先思考毆打從何而來。然後認識到毆打是由於手、刀杖和我這個身體。『我今已下』用道理來勸誡自己不應該嗔恨他人。第二，『我若不忍心則散下』是說如果不忍耐，就會增加未來的痛苦，所以必須忍耐。這裡面包含五句話。
以上詳細闡述了修習念處的方法。通過這樣的觀察，就能獲得……
【English Translation】 English version: If you cling to the appearance of the mind, thinking it is the image of the Buddha, then this very clinging will hinder your attainment of Buddhahood.
In the practice of Citta-smṛtyupasthāna (mindfulness of mind, one of the Four Foundations of Mindfulness), if the thought arises that 'this consciousness is "me,"' this idea will prevent the Buddhas from revealing the path to liberation to me, because this thought is based on previous doubts. Further observation, recognizing the arising and ceasing of consciousness, will truly reveal that consciousness is not 'me'.
In the practice of Vedanā-smṛtyupasthāna (mindfulness of feeling, one of the Four Foundations of Mindfulness), one must first break the attachment to the 'feeler' by observing no-self. The phrase 'and where does greed arise' is to break the attachment to feeling itself (the mind of feeling). Breaking the attachment to the feeler can be divided into three aspects. First, observe that the outgoing and incoming breaths are not 'me'. If one thinks that consciousness is not 'me', then perhaps the outgoing and incoming breaths are 'me', this idea is also based on previous doubts. Further recognizing that the outgoing and incoming breaths are merely wind will truly reveal that they are not 'me'. Second, observe that the four great elements of earth, water, fire, and wind are not 'me'. Wind is one of the four great elements, tracing its origin, it is also the wind element contained within the four great elements. Among the four great elements, which one is 'me'? Through investigation, one can truly recognize that the earth element is not 'me', thereby realizing no-self. Third, observe that rūpa (form, material phenomena) and citta (mind, mental phenomena) are not 'me'. First, explain from the perspective of Dharma, everything in this body has no 'me' existence, clarifying the principle that there is fundamentally no 'me'. Only the aggregation of mind and wind manifests the illusion of this body. Then use a metaphor to further illustrate. When breaking the attachment to feeling, the phrase 'and where does this greed arise' is to break the attachment to pleasant feelings. Pleasure and greed always arise together, if one cannot find the place where greed arises, then there is no pleasure to speak of. The phrase 'if one is insulted' is to break the attachment to painful feelings. Pain and hatred always arise together, if one cannot find the place where hatred arises, then there is no pain to speak of. This contains two aspects. One is to break hatred through insult. This sentence can be divided into three parts. First, recognizing that the insulter is empty, therefore one can break hatred. If one is insulted, where does hatred come from? The person who can insult is also empty, and my body, composed of thirty-six impure substances, is also empty, so the insulter is also empty. Second, recognizing that the act of insulting itself is also empty, therefore one can break hatred. If one hears the sound of insult, one should think that it is merely a sound, where is the insulter? In short, through investigation, each sound cannot constitute an insult, analyzing each thought separately, the meaning cannot be established, therefore insult does not exist. Third, the phrase 'by this meaning' summarizes the principle that one should not be angry. Because of the above two reasons, one should not be angry. Two is to break hatred through beating. This sentence can be divided into two parts. First, recognizing that beating is because there is a 'me' body, therefore one should not be angry with others. Here, first explain the Dharma principle, then use a metaphor to further illustrate. In the Dharma principle, first think about where the beating comes from. Then recognize that the beating is due to the hand, the knife, the staff, and my body. 'I now below' uses reason to advise oneself not to be angry with others. Second, 'If I do not endure, my mind will scatter below' means that if one does not endure, it will increase future suffering, so one must endure. This contains five sentences.
The above elaborates in detail the method of practicing the mindfulness foundations. Through such observation, one can obtain...
四念處明念處成。
上來明修。下明所成。得堪忍地總明所成。下釋其相。初忍煩惱亦忍寒等明能忍苦。略無忍業。是名下結。
上來第一正明定行。下嘆經勝。文有三對。一迦葉問未得不動頗有因緣得破戒不佛答言有。第二迦葉言敬諾問何者是乎如來為辯。辯中三句。一明菩薩破戒因緣令他眾生受持是經。廣為人說不退菩提。爾時得破。道言為經而得破戒顯經勝矣。又欲令人破戒弘經。二菩薩爾時應作念下教起破意。三以是因下結成得破。此兩對竟。三文殊以理彰此犯戒不墮地獄如來述成。于中先贊。我念往下引已證成。于中初先廣引昔事。為護大乘殺婆羅門從是已來不墮地獄。擁護已下結嘆護法。有大勢力令人護持。文相且爾。義有不消。迦葉向問未住不動得破戒不。佛答言有。文殊即說如此破戒不墮地獄。如來今者舉昔仙豫殺波羅門不墮地獄釋成前義。下說仙豫住極愛地。極愛地上與前未住不動大別。云何為證。釋言。是中不欲取其位分高下相當為證。正取為法破戒無過而為證也。行違護法。義通上下。乃至佛證亦得無妨。
次明惠行。于中有二。一明行體。二無垢下嘆經令學。前中復二。一因分所修。二則得住于無畏地下果分所成。
因分修中初辯。次結。后釋其名。辯中有二。一
【現代漢語翻譯】 四念處（si nian chu，四種觀禪）明念處成。
上來闡明修習方法，下面闡明所能成就的境界。獲得堪忍地（kan ren di，能夠忍受苦難的境界）總括地闡明所成就的境界，下面解釋它的相狀。首先是忍受煩惱，也忍受寒冷等，闡明能夠忍受痛苦。略去了忍受業障的內容，這是下面的總結。
上面第一部分，主要闡明禪定修行。下面讚歎此經的殊勝。文中有三對問答。第一對，迦葉（Jia Ye，佛陀的弟子）問：『未得不動（bu dong，指禪定中的不動境界）的人，是否有因緣可以破戒？』佛陀回答說：『有。』第二對，迦葉說：『敬諾（jing nuo，表示尊敬和接受）』，問：『是什麼因緣呢？』如來（Ru Lai，佛陀的稱號之一）為他辯說。辯說中有三句。第一句，闡明菩薩（Pu Sa，指發菩提心，行菩薩道的人）破戒的因緣，是爲了使其他眾生受持此經，廣為人說，不退菩提（bu tui pu ti，不退轉的菩提心）。爾時可以破戒。』道言：『爲了此經而可以破戒，彰顯此經的殊勝。』又想令人爲了弘揚此經而破戒。第二句，『菩薩爾時應作念下』，教導生起破戒的意念。第三句，『以是因下』，總結成就破戒。這兩對問答結束。第三對，文殊（Wen Shu，文殊菩薩）以理彰顯如此犯戒不會墮入地獄，如來（Ru Lai，佛陀的稱號之一）敘述併成就此事。其中先讚歎。『我念往下』，引用已證之事來成就。其中首先廣泛引用過去的事情，爲了護持大乘（da cheng，佛教的一個主要流派）而殺婆羅門（po luo men，古印度祭司階層），從此以後沒有墮入地獄。『擁護已下』，總結讚歎護法的功德，有很大的勢力令人護持。文句的表面意思是這樣，但義理上有不明確的地方。迦葉先前問：『未住不動（wei zhu bu dong，未住在不動禪定）的人，可以破戒嗎？』佛陀回答說：『有。』文殊隨即說：『如此破戒不會墮入地獄。』如來現在舉出過去仙豫（Xian Yu，人名）殺婆羅門（po luo men，古印度祭司階層）沒有墮入地獄來解釋成就前面的含義。下面說仙豫住在極愛地（ji ai di，極度貪愛的境界）。極愛地與前面未住不動（wei zhu bu dong，未住在不動禪定）有很大的區別。用什麼來證明呢？解釋說：『這裡不是要取其位分高下相當來作為證明，而是要取爲了佛法破戒沒有過失來作為證明。』行為違背了戒律，但義理上貫通上下，乃至佛陀的證明也沒有妨礙。
其次闡明惠行（hui xing，佈施的行為）。其中有二，一是闡明行體的本質，二是『無垢下』讚歎此經，令人學習。前面部分又分為二，一是因地所修，二是『則得住于無畏地下』，果地所成就。
因地修行中，首先辯論，其次總結，然後解釋它的名稱。辯論中有二，一
【English Translation】 The accomplishment of the four foundations of mindfulness (si nian chu) is achieved through clear mindfulness.
The above explains the practice, and the following explains what is accomplished. Obtaining the land of endurance (kan ren di, the state of being able to endure suffering) generally explains what is accomplished, and the following explains its characteristics. First, enduring afflictions and also enduring cold, etc., explains the ability to endure suffering. The endurance of karma is omitted, which is the conclusion below.
The first part above mainly explains the practice of meditation. The following praises the excellence of this sutra. There are three pairs of questions and answers in the text. The first pair is: Kashyapa (Jia Ye, one of Buddha's disciples) asked: 'Is there a cause and condition for someone who has not attained immovability (bu dong, referring to the state of immovability in meditation) to break the precepts?' The Buddha replied: 'Yes.' The second pair is: Kashyapa said: 'I respectfully accept (jing nuo, expressing respect and acceptance),' and asked: 'What is the cause and condition?' The Tathagata (Ru Lai, one of the titles of the Buddha) explained it for him. There are three sentences in the explanation. The first sentence explains the cause and condition for a Bodhisattva (Pu Sa, referring to someone who has generated Bodhicitta and practices the Bodhisattva path) to break the precepts in order to enable other sentient beings to uphold this sutra, widely preach it to others, and not regress from Bodhi (bu tui pu ti, non-regressing Bodhicitta). At that time, one can break the precepts.' It is said: 'Breaking the precepts for the sake of this sutra demonstrates the excellence of this sutra.' It also wants people to break the precepts in order to promote this sutra. The second sentence, 'The Bodhisattva should then generate the thought below,' teaches to generate the intention to break the precepts. The third sentence, 'Based on this cause below,' concludes the accomplishment of breaking the precepts. These two pairs of questions and answers are finished. The third pair is: Manjushri (Wen Shu, Manjushri Bodhisattva) uses reason to show that such a violation of the precepts will not lead to falling into hell, and the Tathagata (Ru Lai, one of the titles of the Buddha) narrates and accomplishes this matter. Among them, he first praises. 'I remember going down,' citing the proven events to accomplish it. Among them, he first widely cites past events, killing Brahmins (po luo men, the priestly class in ancient India) to protect the Mahayana (da cheng, a major school of Buddhism), and has not fallen into hell since then. 'Protecting below' concludes and praises the merits of protecting the Dharma, which has great power to make people uphold it. The superficial meaning of the sentences is like this, but there are unclear points in the meaning. Kashyapa previously asked: 'Can someone who has not dwelt in immovability (wei zhu bu dong, not dwelling in immovable meditation) break the precepts?' The Buddha replied: 'Yes.' Manjushri then said: 'Such a violation of the precepts will not lead to falling into hell.' The Tathagata now cites the past Xian Yu (Xian Yu, a person's name) killing Brahmins (po luo men, the priestly class in ancient India) without falling into hell to explain and accomplish the previous meaning. The following says that Xian Yu lives in the land of extreme love (ji ai di, the state of extreme attachment). The land of extreme love is very different from the previous not dwelling in immovability (wei zhu bu dong, not dwelling in immovable meditation). What is used to prove it? The explanation says: 'Here, it is not to take the high and low positions as proof, but to take the fact that there is no fault in breaking the precepts for the sake of the Dharma as proof.' The behavior violates the precepts, but the meaning connects the top and bottom, and even the Buddha's proof is not hindered.
Secondly, explaining the practice of generosity (hui xing, the act of giving). Among them, there are two, one is to explain the essence of the practice, and the second is 'Immaculate below' praising this sutra, making people learn. The previous part is divided into two, one is the cultivation in the cause ground, and the second is 'Then one can dwell in the land of fearlessness below', the accomplishment in the fruit ground.
In the practice of the cause ground, first argue, then summarize, and then explain its name. There are two in the argument, one
以言顯實令人趣入。二如來臨般方便轉下拂言顯寂令人舍著。前中有三。一觀四諦。二知世諦者名中智下明觀二諦。三文殊白佛所言實諦義云何下明觀一實。觀此三重以明慧行。此乃觀入之次第耳。前四諦中應先解釋四諦之義然後釋文。義如別章。文中有十。一總標舉。二列四名。三苦者逼下略釋其義。義四苦者現下略辯其相。五苦有三下略辯其體。六有漏二下略分染凈因果差別。七八相名苦下隨相廣辯。八生者出相下約諦明觀。九是四聖諦諸佛世尊次第說下結說利益。十昔佛一時在屍首下彰諦寬廣攝法周盡。亦得名為簡大異小。十中初七直明諦法。次一論觀。第九門結說利益。第十一門彰其所觀備攝周盡。
有四總舉。苦等列名。
第三番中苦是逼者解有二義。一就粗苦。違境逼心而生內惱故名為苦。二就細苦。有為生滅共相催切名為逼迫。逼迮不安故名為苦。集能生者生長當苦。始起多生。終成曰長。寂滅相者息苦止集故云寂滅。大乘相者正論其道虛通為義。若論乘也運通為義。體通名道。用通名乘。借彼用通以顯體通故說為乘。今此所論是無作道。簡異小乘是以言大。此等皆是諦之義相故名為相。
第四番中苦者現相。隨何世中當分現起更不生后是苦之相。集轉相者轉生后苦是集之相。滅除
【現代漢語翻譯】 現代漢語譯本 用言語來彰顯真實，使人能夠趨入真理。二，如來臨近涅槃時，爲了方便教化，用降低姿態的言語來顯現寂滅，使人捨棄執著。前面這段內容分為三個部分。一是觀察四諦（苦、集、滅、道），二是瞭解世俗諦的人稱為中等智慧，下面闡明觀察二諦（世俗諦和勝義諦）。三是文殊菩薩請問佛陀，所說的真實諦的意義是什麼，下面闡明觀察一實諦（唯一的真實）。觀察這三重境界，是爲了闡明智慧的修行。這只是觀察和進入真理的次第而已。前面的四諦中，應該先解釋四諦的含義，然後再解釋經文。四諦的含義如其他章節所述。經文分為十個部分。一是總的標舉，二是列出四諦的名稱，三是『苦者逼』，簡略地解釋四諦的含義。四是『義四苦者現』，簡略地辨別四諦的相狀。五是『苦有三』，簡略地辨別四諦的體性。六是『有漏二』，簡略地區分染污和清凈的因果差別。七是『八相名苦』，隨著相狀廣泛地辨別。八是『生者出相』，依據四諦闡明觀察。九是『是四聖諦諸佛世尊次第說』，總結陳述利益。十是『昔佛一時在屍首』，彰顯四諦的寬廣，涵蓋一切法，周遍而完備。也可以稱為簡別大乘和小乘的差異。這十個部分中，前七個部分直接闡明諦法。第八部分論述觀察。第九部分總結陳述利益。第十一個部分彰顯所觀察的內容完備周全。
總的標舉四諦，列出苦等名稱。
第三段中，『苦是逼者』的解釋有兩種含義。一是就粗苦而言，違背境界，逼迫內心，產生內在的煩惱，所以稱為苦。二是就細苦而言，有為法的生滅相催促逼迫，使人不安，所以稱為苦。『集能生者』，生長未來的苦果。開始生起，多次產生，最終成就，稱為『長』。『寂滅相者』，止息苦和集，所以稱為寂滅。『大乘相者』，主要論述其道理虛通無礙。如果論述乘，那麼運載通達為乘的含義。體性通達稱為道，作用通達稱為乘。借用作用的通達來顯現體性的通達，所以說為乘。現在這裡所論述的是無作道，區別于小乘，所以稱為大乘。這些都是諦的義相，所以稱為相。
第四段中，『苦者現相』，無論在哪個世間，當下顯現，不再產生後續，這就是苦的相狀。『集轉相者』，轉而產生後續的苦果，這就是集的相狀。滅除...
【English Translation】 English version Using words to reveal reality allows people to enter into it. Secondly, when the Tathagata approaches Parinirvana (final nirvana), for the sake of convenient teaching, using humble words to reveal tranquility, causing people to abandon attachments. The preceding section is divided into three parts. First, observing the Four Noble Truths (suffering, accumulation, cessation, path). Second, those who understand the mundane truth are called intermediate wisdom; below clarifies the observation of the Two Truths (mundane truth and ultimate truth). Third, Manjushri (Bodhisattva of wisdom) asks the Buddha, what is the meaning of the real truth spoken of, below clarifies the observation of the One Real Truth (the only reality). Observing these three levels is to clarify the practice of wisdom. This is only the order of observation and entry. In the preceding Four Noble Truths, the meaning of the Four Noble Truths should be explained first, and then the text should be explained. The meaning of the Four Noble Truths is as described in other chapters. The text is divided into ten parts. First, a general statement. Second, listing the names of the Four Noble Truths. Third, 'Suffering is pressing', briefly explaining the meaning of the Four Noble Truths. Fourth, 'The meaning of suffering is appearance', briefly distinguishing the characteristics of the Four Noble Truths. Fifth, 'Suffering has three', briefly distinguishing the nature of the Four Noble Truths. Sixth, 'Defiled has two', briefly distinguishing the differences between defiled and pure causes and effects. Seventh, 'Eight aspects are called suffering', widely distinguishing according to the aspects. Eighth, 'Birth is the appearance', clarifying observation based on the Four Noble Truths. Ninth, 'These Four Noble Truths are successively spoken by all Buddhas and World Honored Ones', summarizing the benefits. Tenth, 'In the past, the Buddha was once in Shishi', highlighting the breadth of the Four Noble Truths, encompassing all dharmas, complete and comprehensive. It can also be called distinguishing the differences between Mahayana (great vehicle) and Hinayana (small vehicle). Among these ten parts, the first seven parts directly clarify the truth of the Dharma. The eighth part discusses observation. The ninth part summarizes the benefits. The eleventh part highlights that the content observed is complete and comprehensive.
Generally stating the Four Noble Truths, listing names such as suffering.
In the third section, the explanation of 'Suffering is pressing' has two meanings. First, in terms of coarse suffering, violating the realm, pressing the mind, and producing inner煩惱(inner afflictions), it is called suffering. Second, in terms of subtle suffering, the arising and ceasing aspects of conditioned dharmas urge and press, making people uneasy, so it is called suffering. 'Accumulation can produce', growing future suffering. Beginning to arise, producing many times, and finally accomplishing, it is called 'growth'. 'The aspect of cessation', stopping suffering and accumulation, so it is called cessation. 'The aspect of Mahayana', mainly discussing its principle of being empty and unobstructed. If discussing vehicle, then carrying and reaching is the meaning of vehicle. The nature of reaching is called the path, and the function of reaching is called the vehicle. Using the function of reaching to reveal the nature of reaching, so it is said to be a vehicle. What is discussed here is the uncreated path, distinguishing it from Hinayana, so it is called Mahayana. These are all aspects of the meaning of truth, so they are called aspects.
In the fourth section, 'Suffering is appearance', no matter in which world, appearing in the present, no longer producing subsequent results, this is the aspect of suffering. 'Accumulation is the transforming aspect', transforming and producing subsequent suffering, this is the aspect of accumulation. Eliminating...
相者息除生死因果無處是滅之相。道能除者能除生死因果之法是道之相。
第五番中苦有三相總以標舉。下列其名。此之三苦解有四義。一對緣分別。緣別內外。內心涉求名之為內。自餘名外。外有違順。刀杖等違。己身命財親戚之類說以為順。外中違緣能生內惱故名為苦。從斯苦緣生於苦心。從苦生苦故名為外。外中順緣在能生樂。壞能生苦。緣壞致惱故名為苦。內心涉求因之為行。厭行生惱名為行苦。第二約緣就體分別。心性是苦。苦上加苦故名苦苦。加何等苦。所謂加前對緣三苦同名苦苦。有為之法必當敗壞名為壞苦。即此有為遷流名行。行性不安名為行苦。第三約就三種無常以別三苦。就彼分段無常分齊宣說苦苦。心性是苦。于性苦上加以三世分段粗苦。故名苦苦。又以三世分段粗苦顯法性苦亦名苦苦。就念無常宣說壞苦。彼念無常遷流破壞故名壞苦。是則向前第二門中行壞二苦至此門中同名壞苦。就彼自性不成實無常宣說行苦。同體四相互相集起故名為行。虛集之行體無自性。自性無安故名行苦。故經說言五受陰洞達空無所起是苦義。第四諸過相顯以明三苦。以苦顯苦名為苦苦。謂以粗苦顯于細苦。以無常顯苦名為壞苦。以無我顯苦名為行苦。諸法無我因緣虛集故名為行。苦義如上。集滅可知。道義
【現代漢語翻譯】 現代漢語譯本 相者認為息滅生死輪迴的因果，沒有一處是寂滅之相。道如果能息滅，那麼能息滅生死輪迴因果的方法就是道的相。
在第五番中，苦有三種相，總括地標舉出來，下面列出它們的名稱。這三種苦可以從四個方面來解釋。第一，對緣分別：緣有內外之別。內心有所求，稱為內。其餘的稱為外。外有違順之分。刀杖等是違緣，自身的性命、財產、親戚等被認為是順緣。外在的違緣能產生內心的煩惱，所以稱為苦。從這種苦緣產生苦心，從苦產生苦，所以稱為外。外在的順緣能夠產生快樂，壞滅時能產生痛苦。因緣壞滅導致煩惱，所以稱為苦。內心有所求，因為有所作為，厭惡作為產生煩惱，稱為行苦。
第二，就緣的本體來分別：心性是苦，在苦上加苦，所以稱為苦苦。加什麼苦呢？就是加上前面所說的對緣的三種苦，都叫做苦苦。有為之法必定會敗壞，稱為壞苦。這種有為法的遷流變化稱為行。行的性質是不安穩的，稱為行苦。
第三，就三種無常來區分三種苦。就分段無常的範圍來說，宣說苦苦。心性是苦，在心性的苦上加上三世分段的粗苦，所以稱為苦苦。又用三世分段的粗苦來顯示法性之苦，也稱為苦苦。就念無常來說，宣說壞苦。唸的無常遷流破壞，所以稱為壞苦。那麼前面第二門中的行苦和壞苦，到這裡都叫做壞苦。就自性不成實的無常來說，宣說行苦。同體的四相互相聚集生起，所以稱為行。虛假聚集的行，本體沒有自性，自性沒有安穩，所以稱為行苦。所以經中說，五受陰洞達空無所起，就是苦的含義。
第四，用各種過患的相來顯明三種苦。用苦來顯示苦，稱為苦苦。就是用粗苦來顯示細苦。用無常來顯示苦，稱為壞苦。用無我來顯示苦，稱為行苦。諸法無我，因緣虛假聚集，所以稱為行。苦的含義如上所述。集和滅的含義可以知道。道的含義...
【English Translation】 English version The one who observes (相者) believes that the cause and effect of birth and death are extinguished, and there is no aspect of cessation. If the path (道) can extinguish, then the method that can extinguish the cause and effect of birth and death is the aspect of the path.
In the fifth section, there are three aspects of suffering (苦), which are generally listed. Their names are listed below. These three sufferings can be explained in four ways. First, distinguish by conditions (緣): conditions are distinguished as internal and external. What the mind seeks is called internal. The rest are called external. External conditions are divided into adverse and favorable. Knives and sticks are adverse conditions, while one's own life, property, relatives, etc., are considered favorable conditions. External adverse conditions can produce internal troubles, so they are called suffering. From this suffering condition arises a suffering mind, and from suffering arises suffering, so it is called external. External favorable conditions can produce happiness, and their destruction can produce suffering. The destruction of conditions leads to trouble, so it is called suffering. What the mind seeks, because of action, aversion to action produces trouble, called the suffering of formation (行苦).
Second, distinguish by the substance of the conditions: the nature of the mind is suffering, adding suffering to suffering, so it is called suffering of suffering (苦苦). What suffering is added? It is the three sufferings mentioned earlier, which are all called suffering of suffering. Conditioned phenomena (有為之法) are bound to decay, called the suffering of decay (壞苦). The impermanent flow of these conditioned phenomena is called formation (行). The nature of formation is unstable, called the suffering of formation.
Third, distinguish the three sufferings by the three kinds of impermanence (無常). In terms of the scope of sectional impermanence (分段無常), the suffering of suffering is proclaimed. The nature of the mind is suffering, and the coarse suffering of the three periods of time (三世) is added to the suffering of the nature of the mind, so it is called the suffering of suffering. Also, the coarse suffering of the three periods of time is used to show the suffering of the nature of phenomena (法性), which is also called the suffering of suffering. In terms of momentary impermanence (念無常), the suffering of decay is proclaimed. The momentary impermanence flows and decays, so it is called the suffering of decay. Then the suffering of formation and the suffering of decay in the second section are both called the suffering of decay here. In terms of the impermanence of the unreal nature (自性不成實無常), the suffering of formation is proclaimed. The four aspects of the same substance gather and arise together, so it is called formation. The falsely gathered formation has no self-nature in its substance, and the self-nature has no stability, so it is called the suffering of formation. Therefore, the sutra says that the five aggregates of reception (五受陰) penetrate emptiness and have no origin, which is the meaning of suffering.
Fourth, the various faults are revealed to clarify the three sufferings. Using suffering to reveal suffering is called the suffering of suffering. That is, using coarse suffering to reveal subtle suffering. Using impermanence to reveal suffering is called the suffering of decay. Using non-self (無我) to reveal suffering is called the suffering of formation. All phenomena are without self, and conditions falsely gather, so it is called formation. The meaning of suffering is as described above. The meanings of accumulation (集) and cessation (滅) can be known. The meaning of the path...
眾多。略舉三學。戒定道具慧為道體。第六番中先就有漏以明因果。次就無漏以明因果。后就辯諦。先染后凈欣厭故然。先果后因逆觀故爾。第七段中分苦為八。先舉后列。報起名生。生時有苦。故名生苦衰變名老。老時有苦故曰老苦。違損名病。病時有苦名曰病苦。陰壞稱死死。時有若名為死苦。又復生等體性是苦故名生苦乃至死苦。所好分張名愛別離。因離致惱名愛別苦。所惡強集名怨憎會。因會生惱名怨憎會苦。所悕不稱名求不得。因求致惱名求不得苦。五陰熾盛名五盛陰苦。又苦陰中盛前七苦名五盛陰苦。正則應名五陰盛苦。道中偏說果德為道。前第五中偏說其因。此偏說果。言之隱顯道理齊等。
自下第八約諦辯觀。先觀苦諦。于中初先廣辯八苦。后約明觀。前中初言生者出相總顯生義。下別顯之。先舉后列。言初出者識支是其一報之始。故名為初。報起名生。言至終者名色望前說以為終。言增長者即前名色增為六入。此三胎內。出胎可知。言種類者出胎已后乃至老死一報之中運運新起皆名為生。次明老苦。先問后辯。于中初二粗細分別。從始至終運運衰變名唸唸老。一報之窮年垂根熟名終身老。后二約就時別以分。從初乃至盛年已前衰變之事名增長老。年衰已后名滅壞老。次論病苦。先問后辯。增
數論之。初言四大互不調總釋病苦。次分為二。先舉。次列。下辯可知。次分為三。三有兩門。初三約就因緣分別。先舉后列。宿因招病名為業報。現逢惡緣而致病苦名不離惡對。節交生病名時代謝。后三約就因緣名受。三義分別。先舉后辯。文顯可知。次明死苦。先明後辯。增數論之。初言捨身總釋死苦。次分為二。先舉次列。下辯其相。命盡有三牒以舉數。下列其名。正報雖亡依報猶存名為命盡非是福盡。依報滅壞正報猶存名為福盡非是命盡。依正俱亡名福命盡。外緣有三牒以舉數。下辯可知。上來增數二門分別。次分為三。先舉。次列。后辯可知。如是名曰死為大苦總以結之。次明愛離。先問次解。開合論之。所愛破壞總釋愛離。次分為二。先舉后辯。分別校下細分為多。是名下結。怨憎會中先問次辯。增數論之。不愛共集總釋怨會。次分為三。先舉后列。如是三趣分別校下隨別分多。如是下結。求不得中先問次辯。后結可知。五盛陰中先問次辯。后總結之。
下明觀苦。文別有四。一觀苦相。第二會通。三觀苦實。四一切聲聞辟支佛下重複會通。
觀苦相中先觀生苦。文別有三。一明生過。二約之辨觀。三總結之。過中三句。一明生苦能為七本。二夫衰老下舉生寬遍成生為本。于中初先舉老顯生
【現代漢語翻譯】 現代漢語譯本： 數論部分。首先講述四大（地、水、火、風）互不調和導致各種病苦，這是總體的解釋。其次分為兩部分。先提出觀點，然後列舉說明。下面的辯論可以理解。再次分為三部分。這三部分包含兩個方面。首先，從因緣的角度來區分這三部分。先提出觀點，后列舉說明。宿世的因導致的疾病稱為業報。現在遇到的惡劣環境導致的病苦稱為不離惡對。季節交替時生病稱為時代謝。然後，從因緣果報的角度來區分這三部分，稱為受。這三方面的含義可以區分。先提出觀點，然後進行辯論。文義明顯易懂。接下來闡述死苦。先說明，后辯論。用增數的方法來論述。首先說捨身，這是對死苦的總體解釋。其次分為兩部分。先提出觀點，然後列舉說明。下面辯論它的表現。壽命終結有三種情況，用『有三』來重複並列舉數量。下面列出它們的名稱。正報（身體）雖然消亡，但依報（環境）仍然存在，這稱為命盡非是福盡。依報滅壞，正報仍然存在，這稱為福盡非是命盡。依報和正報都滅亡，稱為福命盡。外緣有三種情況，用『有三』來重複並列舉數量。下面的辯論可以理解。上面用增數的方法，從兩個方面進行區分。再次分為三部分。先提出觀點，然後列舉說明。後面的辯論可以理解。像這樣就稱為死為大苦，這是總體的結論。接下來闡述愛別離苦。先提問，然後解答。用開合的方法來論述。所愛之物破壞，這是對愛別離苦的總體解釋。其次分為兩部分。先提出觀點，然後辯論。分別比較，細分則更多。這是最後的結論。怨憎會苦中，先提問，然後辯論。用增數的方法來論述。不喜愛的人聚集在一起，這是對怨憎會苦的總體解釋。其次分為三部分。先提出觀點，然後列舉說明。像這樣，三惡趣（地獄、餓鬼、畜生）分別比較，隨著不同的情況而細分出更多。像這樣是最後的結論。求不得苦中，先提問，然後辯論。最後的結論可以理解。五盛陰苦中，先提問，然後辯論。最後的總結可以理解。 下面闡述觀苦。從文義上區分有四個方面。一是觀察苦相。二是會通。三是觀察苦的真實性。四是一切聲聞（Sravaka）[聽聞佛陀教誨而證悟的弟子]，辟支佛（Pratyekabuddha）[無需佛陀教導，依靠自身力量證悟的修行者]等重複會通。 觀察苦相中，首先觀察生苦。從文義上區分有三個方面。一是闡明生的過患。二是結合生的過患來辨別觀察。三是總結。過患中有三句話。一是闡明生苦能成為七種根本。二是『夫衰老下』，舉出衰老來顯示生是普遍的根本。其中首先舉出衰老來顯示生。
【English Translation】 English version: The section on numerical analysis. First, it discusses how the imbalance of the Four Great Elements (earth, water, fire, and wind) leads to various sufferings, which is a general explanation. Second, it is divided into two parts. First, it presents the viewpoint, and then lists the explanations. The following debate can be understood. Again, it is divided into three parts. These three parts contain two aspects. First, from the perspective of causes and conditions, these three parts are distinguished. First, the viewpoint is presented, and then the explanations are listed. Diseases caused by past karma are called 'karma retribution'. Suffering caused by adverse conditions encountered in the present is called 'not separated from adverse conditions'. Getting sick during seasonal changes is called 'metabolic changes of the times'. Then, from the perspective of causes, conditions, and consequences, these three parts are distinguished, called 'reception'. The meanings of these three aspects can be distinguished. First, the viewpoint is presented, and then debated. The meaning of the text is clear and easy to understand. Next, the suffering of death is elaborated. First, explain, then debate. Use the method of increasing numbers to discuss it. First, say 'abandoning the body', which is a general explanation of the suffering of death. Second, it is divided into two parts. First, the viewpoint is presented, and then the explanations are listed. The following debates its manifestations. The end of life has three situations, using 'there are three' to repeat and list the numbers. The following lists their names. Although the primary retribution (the body) has perished, the dependent retribution (the environment) still exists, which is called 'the end of life is not the end of blessings'. The dependent retribution is destroyed, and the primary retribution still exists, which is called 'the end of blessings is not the end of life'. Both the dependent and primary retributions are destroyed, which is called 'the end of blessings and life'. There are three external conditions, using 'there are three' to repeat and list the numbers. The following debate can be understood. Above, using the method of increasing numbers, it is distinguished from two aspects. Again, it is divided into three parts. First, the viewpoint is presented, and then the explanations are listed. The following debate can be understood. In this way, it is called 'death is great suffering', which is the overall conclusion. Next, the suffering of separation from loved ones is elaborated. First, ask a question, then answer it. Use the method of opening and closing to discuss it. The destruction of what is loved is a general explanation of the suffering of separation from loved ones. Second, it is divided into two parts. First, the viewpoint is presented, and then debated. Distinguish and compare, and subdivide into more. This is the final conclusion. In the suffering of meeting with those who are hated, first ask a question, then debate. Use the method of increasing numbers to discuss it. People who are not loved gather together, which is a general explanation of the suffering of meeting with those who are hated. Second, it is divided into three parts. First, the viewpoint is presented, and then the explanations are listed. In this way, the three evil realms (hell, hungry ghosts, animals) are compared separately, and more are subdivided according to different situations. In this way, it is the final conclusion. In the suffering of not getting what one wants, first ask a question, then debate. The final conclusion can be understood. In the suffering of the five aggregates in full bloom, first ask a question, then debate. The final summary can be understood. Below, the contemplation of suffering is elaborated. There are four aspects to distinguish from the meaning of the text. The first is to observe the characteristics of suffering. The second is to reconcile. The third is to observe the reality of suffering. The fourth is that all Sravakas [disciples who attain enlightenment by hearing the Buddha's teachings], Pratyekabuddhas [practitioners who attain enlightenment on their own without the need for a Buddha's teachings], etc. repeatedly reconcile. In observing the characteristics of suffering, first observe the suffering of birth. There are three aspects to distinguish from the meaning of the text. The first is to clarify the faults of birth. The second is to distinguish and observe in conjunction with the faults of birth. The third is to summarize. There are three sentences in the faults. The first is to clarify that the suffering of birth can become the seven roots. The second is 'When old age declines', citing old age to show that birth is a universal root. Among them, first cite old age to show birth.
。三界受下辯生異老。三是故下結。
觀中有六。一明菩薩畏死捨生。二童子喻。辯明菩薩不同近行求生斷死。三賣食喻。不同凡夫為生造因。四毒樹喻。明死苦寬遍成生可厭。五糞穢喻。明死苦寬長成生可厭。六險岸喻。明生雜妄樂令人貪惑成生可畏。
初中先法次喻后合。法中眾生顛倒覆心貪生厭死舉凡顯聖。菩薩不爾初生見過彰聖異凡。喻中亦二。一喻菩薩厭死捨生。二是時二女復共相將至一貧下喻明凡夫貪生愛死前中復二。一喻菩薩觀行之始厭死貪生。二女人答言汝甚癡下喻觀終成生死俱棄。前中復二。一貪生喻。二于門外下是惡死喻。貪生喻中句別有四。一生相現前喻。二主人見下審生名字喻。三主人問下審生功能喻。四主人聞下貪樂受生喻。初中如女喻其生相。生順人情故說為女。當來之生欲起入于現陰身中名入他舍。又此凡法欲起入于菩薩身中名入他舍。生相姝好名女端正。諸根豐美名貌環麗。眾樂自隨名以瓔珞莊嚴其身。第三句中菩薩主人觀生名見。審生名問。審生名字並推所屬故言字何。系屬於誰生相現心義稱為答。我是德天假以名之。第三句中菩薩重審名主人問。審生功能故言至處為何所作。生相現心故言女答。隨所生處依報自隨故言至處能與種種金銀等也。第四句中菩薩觀心見生
【現代漢語翻譯】 現代漢語譯本：三界（Trailokya，欲界、色界、無色界）眾生承受著由辯才、出生、衰老帶來的痛苦。'三' 是因此而作出的總結。
觀想中有六個方面：一、闡明菩薩畏懼死亡而捨棄生命。二、用童子的比喻，說明菩薩不同於那些只求生而斷死的修行者。三、用賣食物的比喻，說明菩薩不同於那些爲了生存而造業的凡夫。四、用毒樹的比喻，說明死亡的痛苦是廣泛而普遍的，從而使人厭惡生存。五、用糞穢的比喻，說明死亡的痛苦是寬廣而長久的，從而使人厭惡生存。六、用險岸的比喻，說明生存中夾雜著虛妄的快樂，使人貪戀迷惑，從而使人畏懼生存。
首先是陳述佛法，然後是比喻，最後是總結。在陳述佛法中，眾生顛倒錯亂，被貪生厭死之心所矇蔽，這是舉凡夫來顯示聖人。菩薩則不然，初生時就能看清過患，彰顯聖人與凡夫的不同。比喻中也有兩點：一、比喻菩薩厭惡死亡而捨棄生命。二是當時兩個女子又一起到一個貧困的地方，比喻凡夫貪生怕死。前一點又分為兩部分：一、比喻菩薩觀行的開始，厭惡死亡而貪戀生存。二、女人回答說'你太愚癡了'，比喻觀行最終成就，生死都被捨棄。前一點又分為兩部分：一、貪戀生存的比喻。二、在門外，是惡死之喻。在貪戀生存的比喻中，每句都有四個含義：一生相顯現的比喻。二、主人看見，是審視生命名字的比喻。三、主人詢問，是審視生命功能作用的比喻。四、主人聽聞，是貪戀享受生命的比喻。在第一句中，如女子比喻其生相。生命順應人情，所以說是女子。將來的生命想要進入現在的陰身中，名叫進入他舍。又此凡夫之法想要進入菩薩身中，名叫進入他舍。生相美好，名叫女子端正。諸根豐美，名叫容貌環麗。各種快樂自然相隨，名叫用瓔珞莊嚴其身。在第三句中，菩薩是主人，觀察生命名叫看見。審視生命名叫詢問。審視生命的名字並推究其所屬，所以說'字何，系屬於誰'。生命顯現於心，用義理來稱呼，稱為回答。'我是德天'，用這個名字來假稱。在第三句中，菩薩再次審視名叫主人詢問。審視生命的功能作用，所以說'至處為何所作'。生命顯現於心，所以說女子回答。隨所生之處，依報自然相隨，所以說'至處能與種種金銀等也'。在第四句中，菩薩觀心，看見生命。
【English Translation】 English version: Sentient beings in the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm) suffer from the pains of eloquence, birth, aging. 'Three' is therefore a conclusion.
There are six aspects in contemplation: 1. To clarify that Bodhisattvas fear death and abandon life. 2. The analogy of the boy, clarifying that Bodhisattvas are different from those who only seek life and sever death. 3. The analogy of selling food, clarifying that Bodhisattvas are different from ordinary people who create karma for survival. 4. The analogy of the poisonous tree, clarifying that the suffering of death is broad and pervasive, thus making life repulsive. 5. The analogy of filth, clarifying that the suffering of death is wide and long, thus making life repulsive. 6. The analogy of the dangerous shore, clarifying that life is mixed with false pleasures, causing people to be greedy and deluded, thus making life fearful.
First, the Dharma is stated, then the analogy, and finally the conclusion. In stating the Dharma, sentient beings are inverted and confused, blinded by the mind of greed for life and aversion to death, which is to show the sage by citing ordinary people. Bodhisattvas are not like this; they can see the faults at the beginning of life, highlighting the difference between sages and ordinary people. There are also two points in the analogy: 1. The analogy of Bodhisattvas who are disgusted with death and abandon life. 2. At that time, two women went together to a poor place, which is an analogy for ordinary people who are greedy for life and afraid of death. The former is divided into two parts: 1. The analogy of the beginning of Bodhisattva's contemplation, disgusted with death and greedy for survival. 2. The woman replied 'You are too foolish', which is an analogy for the ultimate achievement of contemplation, and both life and death are abandoned. The former is divided into two parts: 1. The analogy of greed for survival. 2. Outside the door, is an analogy of evil death. In the analogy of greed for survival, each sentence has four meanings: 1. The analogy of the appearance of life. 2. The master sees, is the analogy of examining the name of life. 3. The master asks, is the analogy of examining the function of life. 4. The master hears, is the analogy of greedily enjoying life. In the first sentence, such as the woman is an analogy for her life appearance. Life conforms to human feelings, so it is said to be a woman. The future life wants to enter the current Yin body, called entering his house. Also, this ordinary people's Dharma wants to enter the Bodhisattva's body, called entering his house. The appearance of life is beautiful, called a woman is beautiful. The roots are abundant and beautiful, called the appearance is beautiful. All kinds of happiness naturally follow, called decorating his body with necklaces. In the third sentence, the Bodhisattva is the master, observing life is called seeing. Examining life is called asking. Examining the name of life and investigating its belonging, so it is said 'What is the name, to whom does it belong'. Life appears in the heart, and is called by righteousness, called answering. 'I am Deva', using this name to pretend. In the third sentence, the Bodhisattva examines again called the master asks. Examining the function of life, so it is said 'Where to go and what to do'. Life appears in the heart, so the woman answers. Wherever you are born, the dependent retribution naturally follows, so it is said 'Where to go can give all kinds of gold and silver, etc.'. In the fourth sentence, the Bodhisattva observes the heart and sees life.
功能名為聞已。貪生名喜。知生由善故言我福故令汝來。造善求生故言燒香散華供養。自下第二喻惡死中亦有四句。一死相現前喻。二見已問下審死名字喻。三問何故名黑闇下審死功能喻。四主人問下菩薩厭死喻。初中門外更見女者。生觀之後別見死相故云門外。是生流類故說為女。死相弊惡名形醜陋。樂事衰滅名衣弊壞。諸苦隨逐名諸垢膩。形色枯悴名皮皺裂其色艾白。第二句中觀矚稱見。審境名字並推所屬故言宇何系屬誰家。死境現心義稱為答。我字黑闇假以名之第三句中徴名求義故問何故名為黑闇。女人答下正辯死能。死相一現依報頓舍故言能令其家財寶一切衰耗。第四句中菩薩觀見名為聞已。修習明慧名持利力。呵嘖死過故作是言汝若不去當斷汝命。觀空破滅名斷命也。上來第一觀行之始貪生厭死。
自下第二觀行終成生死俱棄。于中有四。一生死相隨喻。二主人還入問功德下審生定死喻。三主人即言若有已下生死俱厭喻四主人見下除離心喜喻。初中三句。初女答言汝甚愚癡以法責情。厭死求生不應法理故曰愚癡。不知斷生以去老死名無智惠。二主人問下以情審法喻。三女人答下法理現心喻。生起死前故言我姊。生死相隨故云常與進止共俱。斷死必須先絕其生故言驅我亦當驅彼。第二審生定死喻中。主
【現代漢語翻譯】 現代漢語譯本： 功能名為『聞已』（聽到之後）。貪戀生命名為『喜』（歡喜）。因為知道生命是由善行而來，所以說『我福故令汝來』（因為我的福報才讓你來）。營造善業以求生存，所以說『燒香散華供養』（焚香、散花供養）。 下面第二部分，以惡死為例，也有四句：一是死亡之相顯現的比喻；二是『見已問下』（看見之後發問）是審視死亡的名字的比喻；三是『問何故名黑闇下』（問為什麼叫黑暗）是審視死亡的功能的比喻；四是『主人問下』（主人發問）是菩薩厭惡死亡的比喻。 最初的部分，『門外更見女者』（門外又看見一個女子），是在觀察生命之後，又另外看見死亡之相，所以說『門外』。因為是生命流轉的同類，所以說是『女』（女子）。死亡之相醜陋惡劣，所以說『形醜陋』（形貌醜陋）。快樂的事情衰敗滅亡，所以說『衣弊壞』（衣服破爛）。各種痛苦隨之而來，所以說『諸垢膩』（渾身污垢）。形色枯槁憔悴，所以說『皮皺裂其色艾白』（面板皺裂，顏色灰白）。 第二句中，『觀矚稱見』（觀看注視，稱說看見）。審視境界的名字，並且推究所屬，所以說『宇何系屬誰家』（你屬於哪裡，是哪家的）。死亡的境界在心中顯現，用『答』（回答）來表達。用『黑闇』（黑暗）這個名字來假借指代。 第三句中，追問名字，尋求含義，所以問『何故名為黑闇』（為什麼叫黑暗）。『女人答下』（女子回答）是正式辯說死亡的功能。死亡之相一旦顯現，所依賴的果報立刻捨棄，所以說『能令其家財寶一切衰耗』（能讓這個家的財寶一切衰敗耗盡）。 第四句中，菩薩觀察看見，名為『聞已』（聽到之後）。修習明慧，名為『持利力』（具有敏銳的力量）。呵斥責備死亡的過失，所以這樣說『汝若不去當斷汝命』（你若是不離開，我就要斷絕你的性命）。觀察空性，破除滅亡，名為『斷命也』（斷絕性命）。以上是第一部分，觀行的開始，貪戀生命，厭惡死亡。 下面第二部分，觀行最終完成，生命和死亡都捨棄。其中有四點：一是生命和死亡之相隨順的比喻；二是『主人還入問功德下』（主人返回屋內，詢問功德）是審視生命註定死亡的比喻；三是『主人即言若有已下』（主人接著說如果有人）是生命和死亡都厭惡的比喻；四是『主人見下』（主人看見）是去除離開，內心歡喜的比喻。最初的部分有三句。最初是女子回答說『汝甚愚癡以法責情』（你太愚蠢了，用佛法來責備人情）。厭惡死亡，追求生存，不符合佛法道理，所以說『愚癡』（愚蠢）。不知道斷絕生命，從而去除衰老和死亡，名為『無智惠』（沒有智慧）。 二是『主人問下』（主人發問）是用人情來審視佛法的比喻。三是『女人答下』（女子回答）是佛法道理在心中顯現的比喻。生命在死亡之前產生，所以說『我姊』（我的姐姐）。生命和死亡相互伴隨，所以說『常與進止共俱』（經常一起行動）。斷絕死亡，必須先斷絕生命，所以說『驅我亦當驅彼』（驅趕我，也應當驅趕她）。 第二部分，審視生命註定死亡的比喻中，主人
【English Translation】 English version: The function is named 'Having Heard' (聞已). Attachment to life is called 'Joy' (喜). Knowing that life comes from good deeds, it is said, 'Because of my merit, I let you come' (我福故令汝來). Creating good deeds to seek life is why it is said, 'Burning incense, scattering flowers as offerings' (燒香散華供養). Below, the second part, taking evil death as an example, also has four sentences: First, the metaphor of the appearance of the signs of death; second, 'Having seen and asked' (見已問下) is the metaphor of examining the name of death; third, 'Asking why it is called darkness' (問何故名黑闇下) is the metaphor of examining the function of death; fourth, 'The master asks' (主人問下) is the metaphor of the Bodhisattva's aversion to death. In the initial part, 'Outside the door, another woman is seen' (門外更見女者) is seeing the signs of death after observing life, so it is said 'outside the door'. Because it is of the same kind as the flow of life, it is said to be a 'woman' (女). The appearance of death is ugly and evil, so it is said 'ugly in form' (形醜陋). The decline and extinction of joyful things is why it is said 'clothes are tattered' (衣弊壞). Various sufferings follow, so it is said 'covered in filth' (諸垢膩). The form and color are withered and haggard, so it is said 'skin wrinkled and its color ashen white' (皮皺裂其色艾白). In the second sentence, 'Observing and gazing, saying they see' (觀矚稱見). Examining the name of the realm and investigating its affiliation, it is said, 'Where do you belong, whose family are you from?' (宇何系屬誰家). The realm of death appears in the mind, expressed by 'answer' (答). The name 'Darkness' (黑闇) is used to represent it. In the third sentence, questioning the name and seeking its meaning, it is asked, 'Why is it called Darkness?' (何故名為黑闇). 'The woman answers' (女人答下) is the formal explanation of the function of death. Once the signs of death appear, the dependent retribution is immediately abandoned, so it is said, 'Able to cause the family's wealth and treasures to decline and diminish' (能令其家財寶一切衰耗). In the fourth sentence, the Bodhisattva observes and sees, called 'Having Heard' (聞已). Cultivating wisdom and intelligence is called 'Having sharp power' (持利力). Scolding and rebuking the faults of death, it is said, 'If you do not leave, I will cut off your life' (汝若不去當斷汝命). Observing emptiness and destroying extinction is called 'Cutting off life' (斷命也). The above is the first part, the beginning of the practice of observation, attachment to life, and aversion to death. Below, the second part, the practice of observation is finally completed, and both life and death are abandoned. There are four points: First, the metaphor of the signs of life and death following each other; second, 'The master returns and asks about merit' (主人還入問功德下) is the metaphor of examining that life is destined for death; third, 'The master then says if there is someone' (主人即言若有已下) is the metaphor of aversion to both life and death; fourth, 'The master sees' (主人見下) is the metaphor of removing and leaving, with joy in the heart. The initial part has three sentences. The first is the woman answering, 'You are very foolish to use the Dharma to blame emotions' (汝甚愚癡以法責情). Aversion to death and pursuit of life do not conform to the principles of the Dharma, so it is said 'foolish' (愚癡). Not knowing to cut off life, thereby removing old age and death, is called 'without wisdom' (無智惠). Second, 'The master asks' (主人問下) is the metaphor of examining the Dharma with human emotions. Third, 'The woman answers' (女人答下) is the metaphor of the principles of the Dharma appearing in the mind. Life arises before death, so it is said 'my sister' (我姊). Life and death accompany each other, so it is said 'often together in movement' (常與進止共俱). To cut off death, one must first cut off life, so it is said 'If you drive me away, you should also drive her away' (驅我亦當驅彼). In the second part, in the metaphor of examining that life is destined for death, the master
人還入問功德天外有一女云是汝妹為實是不以情審法。功德天言實是妹下法來現心。于中初明死法隨生。隨故稱妹。次明生死相隨不捨。隨所住下明其生死作業各異。若愛我下明愛與憎義無偏屬。第三生死俱厭喻中。若有如是好惡事者雙牒生死。生好死惡。我俱不用生死俱厭。各隨意去生死俱遣。是時二女俱共相將還其所止生死俱離。舍聖之凡名還所止。第四句中見去心喜。文顯可知。上喻菩薩。下喻凡夫貪生受死。于中四句。初言二女復共相將至一貧家喻明生死隨逐凡夫。無德財故說為貧家。二貧人見下喻明凡夫生死俱受。始見心喜即請已下造業求之。三功德言下準聖責凡。我為他驅汝復何緣俱請我住。四貧人言汝念我下辯凡異聖。生隨凡情名汝念我。凡夫貪生並受老死故言以汝當復敬彼。是故俱請結答前責也。閤中先合菩薩俱厭。凡夫愚下合凡俱受。
自下第二不同近行求生斷死。先喻后合。喻中四句。一近行求生喻。近行菩薩始修凈行名婆羅門。幼稚童子為苦煎迫名為饑逼。悕求人天雜死之生名見糞中有庵羅果即便取之。糞喻老死。果喻生也。二久行呵責喻。聖行菩薩名為智者。嫌彼求生故責之言汝婆羅門種姓清凈何故取是人糞中果。三童子聞下始行菩薩辯生所為喻。恥已求生名聞已愧。彰已內心實不貪
生名我不食。為欲依生除斷老死名為洗凈。斷老死已並生俱舍名還棄之。四智者語下久行重呵喻。汝癡直呵。若還棄者本不應取責以顯癡。閤中菩薩亦如是等合向第二及第四句。如彼智下舉喻以帖。凡夫之人欣生惡死合向第一及第三句。如彼童下舉喻以帖。
自下第三不同凡夫為生造因。先喻后合。喻中有二。一喻菩薩知生有死不為造因。二即作言下喻凡不知為生造業。前中四句。一喻說人舉果觀求。二有人遠下喻明菩薩聞說審問。三食主答下喻明說者嘆生辨死。四是人聞下喻明菩薩聞說厭離。就初句中四眾集處名四衢道。有人喻于說法之者。器喻教法。具說當來人天樂果名盛滿食。說彼生中具有色力安樂等事名色香具。勸人行因以資其果名欲賣之。第二句中有人喻于聖行菩薩。久流生死名為遠來。無樂自充故曰饑虛。厭苦疲頓名為羸乏。聞說彼果樂事豐足名見飯食色香味具。審其所說名指之言此是何物。第三句中食主答言此是上食色香味具嘆生殊勝。若食此下就人辨益。人受彼生名食此食。得色得力明其有樂。能除飢渴彰其無苦。多有天人以為眷屬名得見天。此前嘆生。唯有一患所謂命終彰其有死。第四句中是人聞已即作是念不用色等不求來生。亦不用死厭患當死。下明凡夫為生造業。即作是言食是食已若命
【現代漢語翻譯】 現代漢語譯本 『生』這個名稱，我是不會貪戀的。爲了想要依靠『生』來去除『老』和『死』，才稱之為『洗凈』（指修行）。一旦斷除了『老』和『死』，就連同『生』也一起捨棄，這叫做『還棄之』。有智慧的人會用長久的修行來重視並呵斥這種想法，你們這些愚癡的人應該直接呵斥它。如果還要捨棄，那麼一開始就不應該接受，用責備來顯示愚癡。結合上下文，菩薩也是像這樣，將這些話結合到第二句和第四句。就像那些有智慧的人一樣，用比喻來貼切地說明。凡夫俗子喜歡『生』而厭惡『死』，這可以結合到第一句和第三句。就像那些孩童一樣，用比喻來貼切地說明。
下面第三部分說明菩薩與凡夫不同，菩薩不會爲了『生』而造作原因。先用比喻，然後結合上下文。比喻中有兩種情況。第一種比喻菩薩知道『生』必然有『死』，所以不會爲了『生』而造作原因。第二種用『即作是言』來比喻凡夫不知道，卻爲了『生』而造作惡業。前一種情況有四句話。第一句用比喻來說明有人舉出結果來觀察和尋求。第二句用『有人遠下』來比喻說明菩薩聽到這些說法後會審慎地詢問。第三句用『食主答下』來比喻說明說法的人讚嘆『生』的美好，並辨析『死』的壞處。第四句用『是人聞下』來比喻說明菩薩聽到這些說法後會厭惡和遠離。在第一句中，四方民眾聚集的地方叫做『四衢道』（十字路口）。『有人』比喻說法的人。『器』比喻教法。詳細地說出未來人天享樂的結果，叫做『盛滿食』。說出在『生』之中具有美好的容貌、力量和安樂等事情，叫做『色香具』。勸人修行善因來資助未來的樂果，叫做『欲賣之』。第二句中，『有人』比喻聖行的菩薩。在生死輪迴中流轉很久，叫做『遠來』。因為沒有快樂來滿足自己，所以說『饑虛』。厭惡痛苦而感到疲憊不堪，叫做『羸乏』。聽說未來的樂果豐足美好，叫做『見飯食色香味具』。審慎地詢問所說的事情，叫做『指之言此是何物』。第三句中，『食主』回答說，這是上等的食物，具有美好的色香味，讚歎『生』的殊勝。『若食此下』就人來說明益處。人接受了那種『生』，叫做『食此食』。得到美好的容貌和力量，說明他擁有快樂。能夠消除飢餓和乾渴，彰顯他沒有痛苦。有很多天人作為他的眷屬，叫做『得見天』。以上是讚歎『生』。只有一種憂患，那就是壽命終結，彰顯了『死』的存在。第四句中，這個人聽了之後就想，我不需要美好的容貌等等，也不追求來世的享樂。也不需要死亡，厭患死亡的到來。下面說明凡夫爲了『生』而造作惡業。『即作是言』，吃了這種食物，如果壽命
【English Translation】 English version I do not relish the name of 'birth' (生). The so-called 'washing away' (洗凈, referring to spiritual practice) is done with the intention of relying on 'birth' to eliminate 'old age' and 'death'. Once 'old age' and 'death' are eradicated, even 'birth' is discarded together, which is called 'abandoning it' (還棄之). Wise individuals use prolonged practice to value and rebuke such thoughts; you foolish ones should directly rebuke them. If one intends to abandon it eventually, one should not have accepted it in the first place, using rebuke to highlight the folly. In context, Bodhisattvas are also like this, applying these words to the second and fourth statements. Just like those wise individuals, use metaphors to aptly illustrate. Ordinary people are fond of 'birth' and detest 'death', which can be applied to the first and third statements. Just like those children, use metaphors to aptly illustrate.
The third part below explains how Bodhisattvas differ from ordinary people; Bodhisattvas do not create causes for 'birth'. First, use a metaphor, then combine with the context. There are two situations in the metaphor. The first metaphor illustrates that Bodhisattvas know that 'birth' inevitably leads to 'death', so they do not create causes for 'birth'. The second uses 'namely saying' (即作是言) to metaphorically illustrate that ordinary people do not know, but create evil karma for 'birth'. The former situation has four sentences. The first sentence uses a metaphor to illustrate someone citing the result to observe and seek. The second sentence uses 'someone from afar' (有人遠下) to metaphorically illustrate that Bodhisattvas carefully inquire after hearing these statements. The third sentence uses 'the food provider answers' (食主答下) to metaphorically illustrate that the speaker praises the goodness of 'birth' and analyzes the badness of 'death'. The fourth sentence uses 'this person hears' (是人聞下) to metaphorically illustrate that Bodhisattvas, after hearing these statements, will detest and stay away. In the first sentence, the place where people from all directions gather is called 'four-way intersection' (四衢道). 'Someone' (有人) is a metaphor for the speaker. 'Vessel' (器) is a metaphor for the teachings. Describing in detail the future happiness of humans and gods is called 'full of food' (盛滿食). Saying that in 'birth' there are beautiful appearances, strength, and happiness, is called 'possessing color and fragrance' (色香具). Encouraging people to cultivate good causes to support future happiness is called 'wanting to sell it' (欲賣之). In the second sentence, 'someone' (有人) is a metaphor for a Bodhisattva practicing holy conduct. Wandering in the cycle of birth and death for a long time is called 'coming from afar' (遠來). Because there is no happiness to satisfy oneself, it is said to be 'hungry and empty' (饑虛). Detesting suffering and feeling exhausted is called 'weak and tired' (羸乏). Hearing that the future happiness is abundant and beautiful is called 'seeing food with color and fragrance' (見飯食色香味具). Carefully inquiring about what is being said is called 'pointing and saying, what is this?' (指之言此是何物). In the third sentence, the 'food provider' (食主) answers that this is superior food, with beautiful color and fragrance, praising the excellence of 'birth'. 'If eating this' (若食此下) explains the benefits in terms of the person. A person accepting that kind of 'birth' is called 'eating this food' (食此食). Obtaining beautiful appearances and strength indicates that they possess happiness. Being able to eliminate hunger and thirst highlights that they have no suffering. Having many gods as their retinue is called 'seeing the gods' (得見天). The above praises 'birth'. There is only one worry, which is the end of life, highlighting the existence of 'death'. In the fourth sentence, this person thinks after hearing this, I do not need beautiful appearances, etc., nor do I pursue the enjoyment of the next life. I also do not need death, detesting the arrival of death. The following explains that ordinary people create evil karma for 'birth'. 'Namely saying' (即作是言), eating this food, if life
終者何用賣之喻明菩薩徴說所為。受生必死何用勸求。食主答下喻顯說意。有智不買簡聖異凡。唯愚不知多與我買彰凡異聖。凡夫不知生必有死名愚不知。為求彼生多行善因名多與價。閤中還二。先合智人知過不求。凡夫愚下合愚不知多與我價。
自下第四舉死寬遍成生可厭。于中先舉毒樹之喻。后合可知。
自下第五舉死寬長成生可厭。先舉糞喻。后合可知。
自下第六明生雜妄樂令人貪或成生可畏。先喻后合。喻中三句。一生雜妄樂喻。險岸喻於人天之身。臨墮三塗故名為險。于彼生中愚闇障心名為草覆。于彼生處妄樂牽情名于岸邊多有甘露。修因納得名有食者。天報延長名壽千年。處斯無苦名永除病。受之多慶名安穩樂。二凡夫貪惑喻。凡求彼樂名為貪味。不知彼樂臨墜三塗故言不知下有深坑。造善求之名前欲取。不覺命盡名為腳跌。顛墜三塗名塵坑死。三菩薩舍離喻。閤中菩薩亦如是等合第三句。尚不欲受天上妙食況復人中舉上況下。法從喻稱故說為食。凡夫人下合第二句。乃于地獄吞啖鐵丸況復人天以下況上。
前明生過。次論觀行。下雙結之。以如是喻及余無量當知生苦結前生過。是名菩薩住涅槃等結前觀行。
次觀老苦。于中初問次辯后結。辯中初略。譬如池下廣。略
【現代漢語翻譯】 現代漢語譯本： 終者何用賣之喻明菩薩徴說所為：用什麼來比喻菩薩最終的目的呢？是爲了闡明菩薩所證悟的道理。 受生必死何用勸求：既然受生就必定有死亡，又何必勸人去追求呢？ 食主答下喻顯說意：施食者用下面的比喻來顯明所要表達的意義。 有智不買簡聖異凡：有智慧的人不會購買，以此來區分聖人與凡人。 唯愚不知多與我買彰凡異聖：只有愚蠢的人不知道，反而出高價購買，這彰顯了凡人與聖人的不同。 凡夫不知生必有死名愚不知：凡夫不知道有生就必定有死，這叫做愚昧無知。 為求彼生多行善因名多與價：爲了求得來世的福報而多行善事，這叫做付出高昂的代價。 閤中還二：總結起來還是這兩點。 先合智人知過不求：首先總結有智慧的人知道其中的過患所以不追求。 凡夫愚下合愚不知多與我價：下面總結凡夫愚昧無知，所以付出高昂的代價。
自下第四舉死寬遍成生可厭：下面第四點，說明死亡的廣泛和普遍，從而使人厭惡生命。 于中先舉毒樹之喻：其中先舉毒樹的比喻。 后合可知：後面的總結可以類推得知。
自下第五舉死寬長成生可厭：下面第五點，說明死亡的廣泛和長久，從而使人厭惡生命。 先舉糞喻：先舉糞便的比喻。 后合可知：後面的總結可以類推得知。
自下第六明生雜妄樂令人貪或成生可畏：下面第六點，說明生命中夾雜著虛妄的快樂，使人貪戀，或者使人畏懼生命。 先喻后合：先用比喻，然後總結。 喻中三句：比喻中有三句話。 一生雜妄樂喻：第一句，用生命中夾雜著虛妄的快樂來比喻。 險岸喻於人天之身：險峻的岸邊比喻人天之身（指人道和天道的身軀），因為面臨墮入三惡道的危險，所以稱為險峻。 臨墮三塗故名為險：面臨墮入三惡道（地獄、餓鬼、畜生）的危險，所以稱為險峻。 于彼生中愚闇障心名為草覆：在那種生命狀態中，愚昧和黑暗遮蔽了心智，這叫做被草覆蓋。 于彼生處妄樂牽情名于岸邊多有甘露：在那樣的生命處境中，虛妄的快樂牽動著情感，這叫做岸邊有很多甘露。 修因納得名有食者：通過修行因緣而獲得，這叫做有食物可以食用的人。 天報延長名壽千年：天界的果報可以延長壽命，這叫做壽命長達千年。 處斯無苦名永除病：身處其中沒有痛苦，這叫做永遠消除了疾病。 受之多慶名安穩樂：接受它會帶來很多喜慶，這叫做安穩快樂。 二凡夫貪惑喻：第二句，用凡夫貪戀迷惑來比喻。 凡求彼樂名為貪味：凡夫追求那種快樂，這叫做貪圖美味。 不知彼樂臨墜三塗故言不知下有深坑：不知道那種快樂面臨墮入三惡道的危險，所以說不知道下面有深坑。 造善求之名前欲取：通過行善來追求它，這叫做想要獲取。 不覺命盡名為腳跌：沒有察覺到生命終結，這叫做腳下踩空。 顛墜三塗名塵坑死：顛倒墜入三惡道，這叫做掉進塵土坑裡而死。 三菩薩舍離喻：第三句，用菩薩捨棄離開來比喻。 閤中菩薩亦如是等合第三句：總結中，菩薩也像這樣等等，總結第三句。 尚不欲受天上妙食況復人中舉上況下：尚且不想要接受天上的美味佳餚，更何況是人間的食物呢？這是舉高來比況低。 法從喻稱故說為食：因為是依照比喻來說的，所以說成是食物。 凡夫人下合第二句：凡夫人在下面，總結第二句。 乃于地獄吞啖鐵丸況復人天以下況上：竟然在地獄中吞吃鐵丸，更何況是人天呢？這是用低來比況高。
前明生過：前面闡明了生命的過患。 次論觀行：接下來論述觀修的方法。 下雙結之：下面將兩者結合起來。 以如是喻及余無量當知生苦結前生過：用這樣的比喻以及其他無量的比喻，應當知道生命的痛苦，這是總結前面的生命過患。 是名菩薩住涅槃等結前觀行：這叫做菩薩安住于涅槃等等，這是總結前面的觀修方法。
次觀老苦：接下來觀察衰老之苦。 于中初問次辯后結：其中先提問，然後辨析，最後總結。 辯中初略：辨析中先簡略地說明。 譬如池下廣：譬如池塘下面寬廣。
【English Translation】 English version: What analogy is used to illustrate the Bodhisattva's ultimate purpose? It's to clarify the principles realized by the Bodhisattva. Since birth inevitably leads to death, why encourage seeking it? The giver of food uses the following analogy to illustrate the intended meaning. Those with wisdom do not buy, distinguishing sages from ordinary people. Only the foolish are unaware and instead pay a high price, highlighting the difference between ordinary people and sages. Ordinary people, unaware that birth inevitably leads to death, are called ignorant. Performing good deeds to seek blessings in the next life is called paying a high price. In summary, there are these two points. First, it summarizes that wise people know the faults and do not seek them. Below, it summarizes that ordinary people are foolish and unaware, so they pay a high price.
From the fourth point onwards, the breadth and universality of death are highlighted to make life repulsive. Among them, the analogy of the poisonous tree is first given. The subsequent summary can be inferred.
From the fifth point onwards, the breadth and length of death are highlighted to make life repulsive. The analogy of dung is given first. The subsequent summary can be inferred.
From the sixth point onwards, it is explained that life is mixed with false pleasures, causing people to be greedy or to fear life. First analogy, then summary. There are three sentences in the analogy. The first sentence is an analogy of life mixed with false pleasures. The dangerous shore is an analogy for the human and heavenly bodies, because they face the danger of falling into the three evil realms, so it is called dangerous. Facing the danger of falling into the three evil realms (hell, hungry ghosts, animals), it is called dangerous. In that state of life, ignorance and darkness obscure the mind, which is called being covered by grass. In that life situation, false pleasures stir emotions, which is called having a lot of sweet dew on the shore. Obtaining through cultivating causes and conditions is called having food to eat. The heavenly reward can extend life, which is called having a lifespan of thousands of years. Being in it without suffering is called forever eliminating disease. Receiving it will bring a lot of joy, which is called stable happiness. The second sentence is an analogy of ordinary people's greed and delusion. Ordinary people pursuing that pleasure is called being greedy for deliciousness. Not knowing that that pleasure faces the danger of falling into the three evil realms, it is said that there is a deep pit below. Seeking it through good deeds is called wanting to obtain it. Not realizing the end of life is called stumbling. Falling upside down into the three evil realms is called falling into a dust pit and dying. The third sentence is an analogy of the Bodhisattva abandoning and leaving. In the summary, the Bodhisattva is also like this, summarizing the third sentence. Not even wanting to accept the delicious food of the heavens, let alone the food of the human world? This is comparing the high to the low. Because it is said according to the analogy, it is said to be food. Ordinary people are below, summarizing the second sentence. Actually swallowing iron balls in hell, let alone humans and gods? This is comparing the low to the high.
Previously, the faults of life were explained. Next, the methods of contemplation and cultivation are discussed. Below, the two are combined. Using such analogies and countless other analogies, one should know the suffering of life, which summarizes the previous faults of life. This is called the Bodhisattva abiding in Nirvana, etc., which summarizes the previous methods of contemplation and cultivation.
Next, observe the suffering of old age. Among them, first ask, then analyze, and finally summarize. In the analysis, first briefly explain. For example, the bottom of the pond is wide.
中三句。一明老所為能為咳逆上氣等事。二明所壞。能壞勇等八種之事。進謂精進。持謂持戒亦可憶持。三明所作。能作背僂懈怠懶等三種之事。廣中合有十五譬喻共顯老過。結中初言以如是喻及余無量當知老苦結前所觀。菩薩修等結前能觀。
次觀病苦。于中初問次辯后結。辯中有三。一初五複次廣顯病過。二病因緣下明其六種起病因緣。謂苦惱等是其現緣。破壞浮囊撥撤橋樑是其過因。過為此事故現有病。三亦能卻下明其所損。所損有六。就后結中先結病苦。后結能觀。
次觀死苦。于中初問次辯后結。辯中初有十二複次廣顯死過。下有十句辯其死相。死者是其害身之所名險難處。無物自資可以超度名無資糧。一死長往名去處遠。無人將送名無伴侶。一受身已運運趣死無時暫停名為常行。未測近遠名不知邊際。亦可凡夫受身恒死名為常行。多少難測名不知邊際。一入死分昏沉難出名為深邃。諸根滅壞六識無用故曰幽闇無有燈明。命盡便死無所由從是故名為入無門戶。死不離身名有處所。最後一念命盡之時無所覺者名無痛處。世醫拱手名不可治。向之難裁名無所止。時至必遷名不得脫。此人身死不滅他陰名無破壞。世人見者莫不憂怖名見愁毒。死滅無處更無異相惡色可生名非惡色。見者驚恐名令人怖。
【現代漢語翻譯】 現代漢語譯本： 中間三句。第一句說明衰老所能導致的，能導致咳嗽氣逆等事情。第二句說明衰老所破壞的，能破壞勇猛等八種事情。'進'指的是精進，'持'指的是持戒，也可以是憶持。第三句說明衰老所造成的，能造成背部彎曲、懈怠懶惰等三種事情。廣泛地來說，共有十五個譬喻共同顯示衰老的過患。總結中，開頭說'以如是喻及余無量當知老苦'，總結了前面所觀察到的。'菩薩修等'，總結了前面所能觀察到的。
其次觀察病苦。其中先提問，然後辨析，最後總結。辨析中有三點。第一，最初的五個'複次'廣泛地顯示了疾病的過患。第二，'病因緣下'說明了六種引起疾病的因緣，苦惱等是其直接原因，破壞浮囊、撥撤橋樑是其潛在原因。因為這些原因，所以才會有疾病。第三，'亦能卻下'說明了疾病所損害的。所損害的有六種。在最後的總結中，先總結病苦，后總結能觀察。
其次觀察死苦。其中先提問，然後辨析，最後總結。辨析中，最初有十二個'複次'廣泛地顯示了死亡的過患。下面有十句話辨析死亡的表象。'死者是其害身之所'，死亡是危害身體的地方，被稱為險難之處。沒有可以用來超度的東西，被稱為沒有資糧。一旦死亡，就長久地離去，被稱為去處遙遠。沒有人送行，被稱為沒有伴侶。一旦接受身體，就不斷地走向死亡，沒有片刻停歇，被稱為常行。無法測量近遠，被稱為不知邊際。也可以說，凡夫接受身體后總是會死亡，這被稱為常行。多少難以測量，被稱為不知邊際。一旦進入死亡的境地，就會昏沉難以出來，被稱為深邃。諸根滅壞，六識無用，所以說是幽暗，沒有燈明。生命耗盡就會死亡，沒有辦法可以依從，所以被稱為進入沒有門戶的地方。死亡不離開身體，被稱為有處所。最後一念，生命耗盡的時候，沒有任何感覺，被稱為沒有痛處。世間的醫生束手無策，被稱為不可醫治。面臨死亡難以裁決，被稱為無所停止。時間到了必定會遷移，被稱為不得脫離。這個人的身體死亡，但不會消滅其他的陰，被稱為沒有破壞。世人見到這種情況，沒有不憂愁恐懼的，被稱為見愁毒。死亡消滅后，沒有其他不同的惡劣景象可以產生，被稱為非惡色。見到的人驚恐萬分，被稱為令人怖畏。
【English Translation】 English version: The middle three sentences. The first explains what old age can cause, such as coughing, dyspnea, and other things. The second explains what old age destroys, such as courage and other eight things. 'Progress' refers to diligence, and 'holding' refers to upholding precepts, or it can also mean remembering and upholding. The third explains what old age creates, such as hunching, laziness, and other three things. Broadly speaking, there are fifteen metaphors that together reveal the faults of old age. In the conclusion, it begins by saying 'With such metaphors and countless others, one should know the suffering of old age,' summarizing what was observed earlier. 'Bodhisattvas cultivate, etc.,' summarizes what could be observed earlier.
Next, contemplate the suffering of illness. In this, there is first a question, then a discussion, and finally a conclusion. There are three points in the discussion. First, the initial five 'furthermore's extensively reveal the faults of illness. Second, 'The causes of illness below' explains the six causes that give rise to illness, with suffering and affliction being the direct causes, and destroying the floating bladder and dismantling the bridge being the underlying causes. Because of these causes, there is illness. Third, 'Also able to reject below' explains what illness damages. There are six things that are damaged. In the final conclusion, first conclude the suffering of illness, and then conclude the ability to contemplate.
Next, contemplate the suffering of death. In this, there is first a question, then a discussion, and finally a conclusion. In the discussion, there are initially twelve 'furthermore's that extensively reveal the faults of death. Below are ten sentences that discuss the appearance of death. 'Death is the place that harms the body,' death is the place that harms the body and is called a dangerous place. There is nothing to use to transcend it, and it is called having no resources. Once death occurs, one departs for a long time, and it is called going far away. No one escorts you, and it is called having no companions. Once you receive a body, you constantly move towards death, without a moment's pause, and it is called constant movement. Unable to measure near or far, it is called not knowing the boundary. It can also be said that ordinary people always die after receiving a body, and this is called constant movement. Difficult to measure how much, it is called not knowing the boundary. Once you enter the realm of death, you become drowsy and difficult to come out, and it is called profound. The roots are destroyed, and the six consciousnesses are useless, so it is said to be dark, without light. When life is exhausted, one dies, and there is no way to rely on it, so it is called entering a place with no doors. Death does not leave the body, and it is called having a place. At the last thought, when life is exhausted, there is no feeling, and it is called having no pain. Worldly doctors are helpless, and it is called incurable. Facing death is difficult to decide, and it is called having no stop. When the time comes, one will inevitably move, and it is called unable to escape. This person's body dies, but it does not destroy other skandhas, and it is called having no destruction. When people see this situation, there is no one who does not worry and fear, and it is called seeing sorrow and poison. After death is extinguished, there are no other different evil appearances that can arise, and it is called not evil appearance. Those who see it are terrified, and it is called causing fear.
身終即死名在身邊。時分難測名不覺知。結中還初結其死苦。后結觀心。
愛別離中先問后辯。略無結文。辯中初略。今當下廣。略中三句。一總明愛別為眾苦本。二如說下別明愛心為眾苦本。先舉偈頌。因愛生愛因愛生怖正明苦本。若離於愛何愛何怖反明苦本。愛因緣下重複顯之。三愛別離者謂命終下別明別離為眾苦本。先解別離。后明生苦。廣中今當分別顯示總以標舉。過去已下正辯其相。先舉往事。菩薩尚憶過去已下以昔況今。
怨憎會中先問。次辯。后總結之。辯中有二。一觀怨會。于中初法次喻后合。二如人已下修治舍離。先喻后合。
求不得中先問后辯。辯中一切盡求是總。有二下別。五盛可知。
是名苦諦總以結之。
自下第二會通苦諦。昔日說樂。今時說苦。今昔相乖故須會通。迦葉先問。問中有三。一牒佛所說。五陰皆苦直非不然。陰盛是總故偏牒之。二何以下釋。三如諸經下徴問請會。初段可知。第二釋中何故徴問。下對辯非。于中初明凡夫有樂。偈中明其賢聖有樂。凡有樂中翻前所說五盛陰苦明五陰中悉皆有樂。昔告摩男若色苦等明色有樂。約求顯之。先反后順。如告比丘有三受等明受有樂。如佛先說若人修善則得樂者明行有樂。又如佛說于善道中六觸受樂論
者不同。若依毗曇觸是行陰。依如成實說想為觸。則是此句就想明樂。眼見色等識陰有樂。聖有樂中初之二偈是小乘因。次一偈半是大乘因。次有半偈是小乘果。下有一偈是大乘果。小乘因中初之一偈明持戒樂。次有半偈明修惠樂。下之半偈明修定樂。大乘因中初偈利他。後半自利。八大覺中偏舉少欲知足智慧。余略不舉。大小二果文中可知。
第三段中如諸經中所說樂相其義如是牒佛昔言。如佛今說舉佛今語。云何當與此義相應雙就今昔相對徴問。昔說有樂云何與此苦義相應。
下佛會通。先數後會。文中別有四。第一會前六觸受樂。眼見好色乃至意思。二迦葉言彼人不以一下生樂會為摩男說色有樂。三有三受下會前三受。四迦葉白若隨俗說是妄不下會前有人修善受樂。並會偈中賢聖善樂。
就初段中先略后廣。一切眾生於下苦中橫生樂等會通昔言。生滅行苦損惱相微故名下苦。凡夫眾生未覺此苦。於此苦中橫生樂想。故我昔說六觸受樂乃至意思好法受樂。是故今說與本不異會今同昔。是于下苦橫生樂故今所說。苦與昔所迷下苦不異。又復我今就彼下苦宣說苦想。與彼橫生樂想不乖故言不異。迦葉白下是其廣也。先難后釋。難有三句。一以細類粗難。二若復有人作是問下舉樂反辨難。三若下苦中
【現代漢語翻譯】 現代漢語譯本： 這些（樂）並不相同。如果按照《毗曇》（Abhidhamma，佛教論藏）的說法，觸屬於行陰（Saṅkhāra-khandha，行蘊）。如果按照《成實論》（Tattvasiddhi-śāstra）的說法，想（Saṃjñā，想蘊）被認為是觸，那麼這句話就是通過想來闡明樂。眼見色等識陰（Vijñāna-skandha，識蘊）中存在樂。聖者所擁有的樂中，最初的兩句偈頌是小乘（Hinayana）的因，接下來的一個半偈是大乘（Mahayana）的因，再接下來的半偈是小乘的果，最後的一偈是大乘的果。小乘的因中，最初的一句偈頌闡明持戒的快樂，接下來半偈闡明修習智慧的快樂，下面的半偈闡明修習禪定的快樂。大乘的因中，最初的偈頌是利他，後半部分是自利。八大人覺中，偏重列舉了少欲、知足、智慧，其餘的略而不提。大小二乘的果，可以從文中的描述得知。 第三段中，就像各種經典中所說的樂相，其含義是這樣，這是引述佛陀過去所說的話。『如佛今說』是舉出佛陀現在所說的話。『云何當與此義相應』是同時就過去和現在相對比而提出的疑問。過去說有樂，怎麼能與現在所說的苦的含義相符呢？ 下面是佛陀的會通解釋。先列舉，後會通。文中分別有四部分。第一部分是會通前六觸所感受的樂，即眼見美好的顏色乃至意識美好的事物。第二部分是迦葉（Kāśyapa，佛陀的弟子）說，那些人不會用一下生樂來為摩男（Māṇava，青年）解釋色有樂。第三部分是『有三受』，會通前三種感受。第四部分是迦葉說，『若隨俗說是妄』，會通前面所說有人修善而感受快樂，並且會通偈頌中賢聖的善樂。 就第一段中，先簡略后詳細。『一切眾生於下苦中橫生樂等』，會通過去所說的話。生滅、行苦、損惱的相狀細微，所以稱為『下苦』。凡夫眾生沒有覺察到這種苦，在這種苦中橫生快樂的想法。所以，我過去說六觸感受樂，乃至意識美好的事物而感受樂。因此，現在所說的與過去所說的並沒有不同，會通現在與過去相同。正因為是在下苦中橫生樂，所以現在所說的苦與過去所迷惑的下苦並沒有不同。而且，我現在就那下苦宣說苦想，與他們橫生樂想並不矛盾，所以說沒有不同。『迦葉白下』是詳細解釋的部分。先提出疑問，然後解釋。疑問有三句。第一句是用細微的來比擬粗大的而提出疑問。第二句是『若復有人作是問下』，舉出樂來反駁疑問。第三句是『若下苦中』
【English Translation】 English version: These (joys) are not the same. If according to the Abhidhamma (Buddhist philosophical texts), contact (sparśa) belongs to the aggregate of mental formations (Saṅkhāra-khandha). If according to the Tattvasiddhi-śāstra, perception (Saṃjñā) is considered contact, then this sentence clarifies joy through perception. In the aggregate of consciousness (Vijñāna-skandha), such as seeing forms, there exists joy. Among the joys possessed by the noble ones, the first two verses are the cause of the Hinayana (Small Vehicle), the next one and a half verses are the cause of the Mahayana (Great Vehicle), the following half verse is the fruit of the Hinayana, and the last verse is the fruit of the Mahayana. In the cause of the Hinayana, the first verse clarifies the joy of upholding precepts, the next half verse clarifies the joy of cultivating wisdom, and the following half verse clarifies the joy of cultivating meditation. In the cause of the Mahayana, the first verse is for benefiting others, and the latter half is for benefiting oneself. Among the eight great awakenings, it particularly mentions few desires, contentment, and wisdom; the others are omitted. The fruits of the two vehicles, both small and great, can be understood from the descriptions in the text. In the third section, just like the characteristics of joy described in various sutras, its meaning is like this, which is quoting what the Buddha said in the past. 'As the Buddha now says' is citing what the Buddha is saying now. 'How can it be consistent with this meaning' is questioning by comparing the past and present. In the past, it was said that there is joy, how can it be consistent with the meaning of suffering now? Below is the Buddha's explanation of reconciliation. First enumerate, then reconcile. There are four parts in the text. The first part is to reconcile the joy felt by the previous six contacts, that is, the eyes seeing beautiful colors and even the mind thinking of good things. The second part is that Kāśyapa (a disciple of the Buddha) said that those people would not use the joy of the next life to explain to Māṇava (a youth) that form has joy. The third part is 'There are three feelings', reconciling the previous three feelings. The fourth part is that Kāśyapa said, 'If following the customs is false', reconciling the previous statement that some people cultivate goodness and feel joy, and also reconciling the virtuous and noble joy in the verses. In the first section, it goes from brief to detailed. 'All sentient beings generate joy in the lower suffering', reconciling what was said in the past. The characteristics of arising and ceasing, suffering of conditioned existence, and harm are subtle, so it is called 'lower suffering'. Ordinary sentient beings have not realized this suffering, and in this suffering, they generate the idea of joy. Therefore, I said in the past that the six contacts feel joy, and even the mind thinks of good things and feels joy. Therefore, what is said now is not different from what was said in the past, reconciling that the present is the same as the past. It is precisely because joy is generated in the lower suffering that the suffering now spoken of is no different from the lower suffering that was confused in the past. Moreover, I am now proclaiming the thought of suffering in that lower suffering, which is not contradictory to their generation of joy, so it is said that there is no difference. 'Kāśyapa said below' is the detailed explanation. First raise questions, then explain. There are three sentences of questions. The first sentence is to raise questions by comparing the subtle to the coarse. The second sentence is 'If someone asks this question below', raising joy to refute the question. The third sentence is 'If in the lower suffering'
生樂想下執事徴理難。就初難中以彼微細生滅行苦類三塗中粗重八苦。令皆生樂是其難也。文中初言如佛所說于下苦中生樂想者牒佛前言。下生已下將細類粗。三塗之中粗重八苦是其弊下故名為下。迦葉聞前微下苦中得生樂想。便徴如來欲令三塗弊下苦中亦得生樂。故言下生下老病等亦應生樂。下者所謂三惡已下辯其下相。于中約對中上顯之。此之一番粗有似難。細推非難云何非難。如來所說輕微名下。以苦微故不彰粗樂故生樂想。迦葉所舉弊下名下。此苦粗重與樂正違云何生樂所以非難。故佛不答。宜須記知。第二難中假舉他問請佛教答。如來若說下苦生樂。他若反並一切皆樂。但諸眾生於下樂中生於苦想。于中樂中生無苦樂想。于上樂中方生樂想。當云何答。第三難中迦葉執事徴理以難。如來若說下苦生樂。未見有人當受千罰初一下時已生樂想。初一下時不生樂想。云何說言下苦生樂。下苦之處已不生樂。明知世人樂處生樂。樂處生故非一切苦。下佛答之。前三難中但答后二。初一非難所以不答。文中如來先印迦葉第三難辭。用此印辭釋去向前第二句難。如是如是總述其言。如汝說下別述其言。如汝所說初一下上不生於樂。道理實是。以一下上不生樂故無有樂相。既無樂相云何難言樂上生苦。何以故下正解向前第
三句難。言何以故徴前起后。既無樂相我何以故說上苦中而生於樂。下對釋之。猶如彼人當受千罰受一下已即得脫者便生樂想。是故我說于無樂處妄生樂也。無樂猶前下苦義也。
自下第二會為摩男說色有樂。迦葉初先難前起后。彼人不以一下生樂以得脫故而生樂想。下佛印之。即是會上。言是故者是得脫處而生樂故。昔告摩男五陰法中色陰有樂是實不虛。人天五陰得離三塗粗重之苦故樂不虛。前者略故單云色陰。此中具故五陰通論。
自下第三會上三受。文別有四。一舉三受三苦為問。二辯其相。三就受明苦。四以是下結。初段可知。第二辯中先辯三受。所謂苦樂不苦不樂列其名字。逼惱名苦。適悅名樂。中容受心不同前二名不苦不樂。又舍前二亦得名舍。此三心法納境稱受。名義如是體相云何。分別有四。一當相分別。如彼成實受相品說。損減身心名為苦受。增益身心名為樂受。非損非益名不苦不樂。二對因分別。一切惡果斯名為苦。一切善果說為樂舍。是義云何。若依雜心。三禪已下一切善果斯名為樂。四禪已上一切善果斯名為舍。若依成實。善分為二。一欲界散善。二上界定善。散善之中增上業果說為樂受。下品之樂說為舍受。以此微樂難覺知故。問曰。苦中亦有微下不善業果何不名舍。偏說下
【現代漢語翻譯】 現代漢語譯本： 三個問題很難回答。第一個問題是：『為什麼說徵兆是先前的，結果是後來的？』因為沒有快樂的表象，我為什麼要說從苦難中產生快樂？』下面是佛陀的解釋：『就像那個人應該受到一千次懲罰，只受了一次就得以解脫，於是就產生了快樂的想法。』所以我說在沒有快樂的地方，人們會錯誤地產生快樂。『沒有快樂』就像前面所說的『苦』的含義。
下面第二部分是為摩男（Mahanama，人名）解釋色蘊（Rupa-skandha，五蘊之一，指物質現象）中有快樂。迦葉（Kasyapa，佛陀的弟子之一）首先提出疑問，即先前的和後來的問題。那個人不是因為只受了一次懲罰就產生快樂，而是因為得以解脫才產生快樂的想法。下面佛陀印證了他的說法，也就是在解脫的地方產生快樂。所以說，以前告訴摩男五蘊（Panca-skandha，構成個體存在的五種要素）法中，色蘊有快樂是真實不虛的。人天（Deva-manussa，天人和人類）的五蘊得以脫離三塗（Tri-apaya，地獄、餓鬼、畜生三惡道）粗重之苦，所以快樂不是虛假的。前面因為簡略，所以只說了色蘊。這裡因為內容完整，所以五蘊都包括在內。
下面第三部分是關於三受（Tri-vedana，苦受、樂受、不苦不樂受）。這段經文分為四個部分。一是提出三受和三苦作為問題。二是辨別它們的相狀。三是就受來闡明苦。四是以『是』字作總結。第一段的內容容易理解。第二部分辨別中，首先辨別三受，也就是苦受、樂受、不苦不樂受，列出它們的名字。逼迫惱亂稱為苦。舒適喜悅稱為樂。中庸的感受，心不同於前兩者，稱為不苦不樂。又捨棄前兩者也可以稱為舍。這三種心法接納外境稱為受。名稱和含義是這樣，它們的體相是什麼呢？分別有四種。一是當相分別，就像《成實論》（Satyasiddhi-sastra，佛教論書）的《受相品》所說，損減身心稱為苦受，增益身心稱為樂受，非損非益稱為不苦不樂受。二是對因分別，一切惡果都稱為苦，一切善果都稱為樂或舍。這是什麼意思呢？如果依據《雜心論》（Samucchaya-hrdaya-sastra，佛教論書），三禪（Trtiya-dhyana，色界第三禪）以下的一切善果都稱為樂，四禪（Caturtha-dhyana，色界第四禪）以上的一切善果都稱為舍。如果依據《成實論》，善分為兩種，一是欲界（Kama-dhatu，佛教宇宙觀中的欲界）散善，二是上界定善。散善之中，增上業果稱為樂受，下品之樂稱為舍受。因為這種微小的快樂難以察覺。有人問：『苦中也有微小的下品不善業果，為什麼不稱為舍？』偏偏說下品的樂是舍呢？
【English Translation】 English version: Three questions are difficult. Why is it said that the sign is prior and the result is later? Since there is no appearance of pleasure, why do I say that pleasure arises from suffering? The Buddha explains below: 'It is like a person who should receive a thousand punishments, and after receiving only one, he is freed, and then he has a thought of pleasure.' Therefore, I say that in a place without pleasure, people falsely generate pleasure. 'No pleasure' is like the meaning of 'suffering' mentioned earlier.
Below, the second section explains to Mahanama (a person's name) that there is pleasure in Rupa-skandha (one of the five skandhas, referring to material phenomena). Kasyapa (one of the Buddha's disciples) first raises the question of prior and later. That person does not generate pleasure because he only received one punishment, but because he was freed that he generated the thought of pleasure. Below, the Buddha confirms his statement, which is that pleasure arises in the place of liberation. Therefore, it is said that the previous statement to Mahanama that there is pleasure in Rupa-skandha among the five skandhas (Panca-skandha, the five elements that constitute individual existence) is true and not false. The five skandhas of Deva-manussa (gods and humans) are freed from the coarse and heavy suffering of the three woeful realms (Tri-apaya, the three evil paths of hell, hungry ghosts, and animals), so pleasure is not false. Earlier, because it was brief, only Rupa-skandha was mentioned. Here, because the content is complete, all five skandhas are included.
Below, the third section is about the three feelings (Tri-vedana, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling). This passage is divided into four parts. First, the three feelings and three sufferings are raised as questions. Second, their characteristics are distinguished. Third, suffering is clarified based on feeling. Fourth, it concludes with 'is'. The content of the first paragraph is easy to understand. In the second part of the distinction, the three feelings are first distinguished, that is, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling, and their names are listed. Oppression and annoyance are called suffering. Comfort and joy are called pleasure. A moderate feeling, with the mind different from the previous two, is called neither-painful-nor-pleasant. Also, abandoning the previous two can also be called abandonment. These three mental dharmas accepting external objects are called feeling. The names and meanings are like this, what are their substance and characteristics? There are four distinctions. First, the distinction of appearance, as the 'Feeling Characteristics Chapter' of the Satyasiddhi-sastra (a Buddhist treatise) says, decreasing body and mind is called painful feeling, increasing body and mind is called pleasant feeling, and neither decreasing nor increasing is called neither-painful-nor-pleasant feeling. Second, the distinction of causes, all evil results are called suffering, and all good results are called pleasure or abandonment. What does this mean? If based on the Samucchaya-hrdaya-sastra (a Buddhist treatise), all good results below the Third Dhyana (Trtiya-dhyana, the third dhyana of the form realm) are called pleasure, and all good results above the Fourth Dhyana (Caturtha-dhyana, the fourth dhyana of the form realm) are called abandonment. If based on the Satyasiddhi-sastra, good is divided into two types, one is scattered good in the Desire Realm (Kama-dhatu, the desire realm in Buddhist cosmology), and the other is samadhi good in the upper realms. Among scattered good, the result of increasing karma is called pleasant feeling, and the lower-grade pleasure is called abandonment. Because this subtle pleasure is difficult to perceive. Someone asks: 'There are also subtle lower-grade unwholesome karma results in suffering, why are they not called abandonment?' Why specifically say that lower-grade pleasure is abandonment?
樂為舍受乎。釋言。苦果違害之法。性與情返。微有即覺。故入苦中。不得名舍。樂果順情非切心法。微者難覺故分為舍。又復一切苦樂二受皆用微細行苦為體。於行苦上宣說苦受。苦受必重為心所覺。故不名舍。於行苦上宣說樂受。樂受必微。于中上者為心覺適。當相名樂。輕微之者非心能覺。轉名說舍。定善之中下善業果說之為樂。四禪已上勝善所得說之為舍。以彼寂靜難覺知故。三對緣分別。緣有三差。謂違順中。違緣逼惱名為苦受。順緣生適名為樂受。與二相違名不苦不樂。四約時分別。于中約對三緣辯時。若對違緣。相應時苦。離時生樂。久離則舍。若對順緣。初受生樂。中受時舍。久受則苦。或有順緣相應時樂。離時生苦。久離則舍。若對中緣初受時舍。久受生苦。離時生樂。或有中緣初受時舍。久受樂著則生樂受。離時生苦。三受如此。更有多義。廣如別章五陰中說。下辯三苦亦如別章釋。自下第三就受明苦。苦受之中備具三苦。先舉后列。于苦受中違緣逼惱名為苦苦。緣壞致惱名為壞苦。厭行生惱名曰行苦。又心性是苦於理性苦上加前三苦通名苦苦。即彼心體無常壞滅名為壞苦。即此心體遷流名行。行流不安名為行苦。又復前後無常破壞同名壞苦。同體四相虛集名行。虛集之行體無自性。自性無安名
【現代漢語翻譯】 現代漢語譯本 樂受是舍受嗎？釋迦牟尼（Buddha）回答說：『苦果是違背和損害法則的，其性質與情感相反。即使非常細微，也能立即被察覺，因此在苦的感受中，不能稱之為舍受。樂果順應情感，但並非是深刻觸動內心的法則。細微的樂難以察覺，所以被歸類為舍受。』 此外，一切苦受和樂受都以微細的行苦為本體。在行苦的基礎上宣說苦受，苦受必然是強烈的，能被內心所覺察，所以不稱為舍受。在行苦的基礎上宣說樂受，樂受必然是微弱的。對於中等或以上的樂受，內心會感到舒適，這可以恰當地稱為樂受。而輕微的樂受，內心無法覺察，因此轉而稱為舍受。在禪定中的善業果報中，較低層次的善業果報被稱為樂受，四禪以上的殊勝善業所得被稱為舍受，因為它們寂靜難以察覺。 從三種對境的因緣來分別，因緣有三種差異，即違背、順應和中性。違背的因緣帶來逼迫和惱怒，稱為苦受；順應的因緣帶來舒適，稱為樂受；與這兩種情況相反的，稱為不苦不樂受。 從時間上分別，在對三種因緣進行辨析時，如果面對違背的因緣，相應時會感到痛苦，離開時會感到快樂，長久離開則會感到舍受。如果面對順應的因緣，最初會感到快樂，中間會感到舍受，長久則會感到痛苦。或者，有些順應的因緣，相應時會感到快樂，離開時會感到痛苦，長久離開則會感到舍受。如果面對中性的因緣，最初會感到舍受，長久則會因樂著而產生樂受，離開時會感到痛苦。這三種感受就是如此，還有更多的含義，詳細內容在五陰的章節中說明。下面辨析三種苦，也如同其他章節的解釋。 接下來第三部分，就感受來闡明苦。苦受之中具備了三種苦。先總說，後分列。在苦受中，違背的因緣帶來逼迫和惱怒，稱為苦苦；因緣壞滅導致惱怒，稱為壞苦；厭惡行蘊的遷流變化而產生惱怒，稱為行苦。此外，心性本身就是苦的，在理性上的苦的基礎上，加上前面的三種苦，統稱為苦苦。心體的無常壞滅，稱為壞苦。心體的遷流變化，稱為行苦。前後無常的破壞，同樣稱為壞苦。同體的四相（生、住、異、滅）虛假聚合，稱為行。虛假聚合的行，其體性沒有自性。自性沒有安穩，稱為行苦。
【English Translation】 English version Is pleasurable feeling (Sukha vedana) equivalent to neutral feeling (Upeksha vedana)? Shakyamuni (Buddha) replied: 'Painful results are contrary to and harmful to the Dharma, and their nature is contrary to emotions. Even if very subtle, they can be immediately perceived, so in the feeling of pain, it cannot be called neutral feeling.' Pleasurable results conform to emotions, but are not a law that deeply touches the heart. Subtle pleasures are difficult to perceive, so they are classified as neutral feeling.' Furthermore, all painful and pleasurable feelings take subtle suffering of formations (Samskara-duhkha) as their essence. Based on the suffering of formations, painful feeling is proclaimed, and painful feeling must be strong and perceived by the mind, so it is not called neutral feeling. Based on the suffering of formations, pleasurable feeling is proclaimed, and pleasurable feeling must be weak. For medium or higher pleasurable feelings, the mind will feel comfortable, which can be appropriately called pleasurable feeling. The slight pleasurable feeling cannot be perceived by the mind, so it is transformed and called neutral feeling. Among the meritorious results in meditative concentration, the lower level of meritorious results is called pleasurable feeling, and the superior meritorious results obtained above the fourth Dhyana (meditative state) are called neutral feeling, because they are quiet and difficult to perceive. Distinguishing from the three kinds of objects, the conditions have three differences, namely, opposition, compliance, and neutrality. Opposing conditions bring coercion and annoyance, which are called painful feeling; compliant conditions bring comfort, which are called pleasurable feeling; and the opposite of these two situations is called neither painful nor pleasurable feeling (adukkha-asukha vedana). Distinguishing from the perspective of time, when analyzing the three kinds of conditions, if facing opposing conditions, one will feel pain when corresponding, happiness when leaving, and neutral feeling when leaving for a long time. If facing compliant conditions, one will feel happiness at first, neutral feeling in the middle, and pain for a long time. Or, some compliant conditions will feel happiness when corresponding, pain when leaving, and neutral feeling when leaving for a long time. If facing neutral conditions, one will feel neutral feeling at first, pleasurable feeling due to attachment for a long time, and pain when leaving. These are the three kinds of feelings, and there are more meanings, which are explained in detail in the chapter on the five aggregates (Skandhas). The following analyzes the three kinds of suffering, which is also explained in other chapters. Next, the third part explains suffering from the perspective of feeling. The feeling of suffering contains the three kinds of suffering. First, a general statement, then a breakdown. In the feeling of suffering, opposing conditions bring coercion and annoyance, which is called suffering of suffering (duhkha-duhkha); the destruction of conditions leads to annoyance, which is called suffering of change (viparinama-duhkha); and aversion to the flow and change of the aggregates produces annoyance, which is called suffering of formations (samskara-duhkha). In addition, the nature of the mind itself is suffering. Based on the rational suffering, plus the previous three kinds of suffering, it is collectively called suffering of suffering. The impermanent destruction of the mind-body is called suffering of change. The flow and change of the mind-body is called suffering of formations. The impermanent destruction before and after is also called suffering of change. The false aggregation of the four characteristics (birth, duration, change, and extinction) of the same body is called formations. The false aggregation of formations has no self-nature in its essence. The self-nature has no stability, which is called suffering of formations.
為行苦。余之二受各具二苦。所謂行壞。與向後門三苦之中行壞苦同。問曰。何故就受明苦。為彰昔日所說三受皆是苦故今說為苦。第四結中句別有四。前之兩句就樂結苦。后之兩句就苦結樂。就樂結苦成今所說一切皆苦。就苦結樂成其昔日說苦為樂。以是因緣生死之中實有樂受是第一句結成有樂。以生死中有三受故實有樂受。以苦樂性不相舍離是故說言一切皆苦是第三句結成有苦。以三苦故生死無樂。無樂猶是苦之義也。但佛菩薩隨世說樂是第四句就苦結樂。
自下第四會上有人修善受樂並會賢聖諸受樂偈。迦葉初先徴前起后。若隨俗說是虛妄不牒以總問。如佛所說修行善者則受樂等別舉以問。于中先舉修善受樂。次舉賢聖諸受樂偈。下問虛不。若是妄下舉佛離妄徴破妄說成樂是實。下佛會之。先會賢聖諸受樂偈。如上所說諸受樂偈總牒前偈。即是菩提道之根本別會偈中大乘之樂。亦能長養阿耨菩提別會偈中小乘之樂。遠能趣向故曰長養。以是下結。譬如已下會前凡夫修善受樂。會意如何。明此善法與樂作因名之為樂。亦能生苦故複名苦。寄喻顯之。先明生樂。后彰生苦。
上來第二會通苦諦。菩薩於八解苦無苦是第三段明觀苦實。是苦實中無有苦相故曰無苦。一切聲聞辟支佛下是第四段重複會通。以
【現代漢語翻譯】 現代漢語譯本： 是為行苦。其餘兩種感受各自具有兩種苦。即所謂行壞。與前面所說的三種苦中的行壞苦相同。問：為什麼單就感受來闡明苦？答：爲了彰顯昔日所說的三種感受皆是苦，所以現在說為苦。第四個結論中，句子分別有四種含義。前面的兩句是就樂來總結苦，後面的兩句是就苦來總結樂。就樂總結苦，成就了現在所說的一切皆是苦。就苦總結樂，成就了昔日所說的視苦為樂。因為這個因緣，在生死輪迴之中，確實存在樂受，這是第一句總結成有樂。因為生死輪迴中有三種感受，所以確實存在樂受。因為苦和樂的性質不互相捨棄，所以說一切皆是苦，這是第三句總結成有苦。因為有三種苦，所以生死輪迴中沒有樂。沒有樂也就是苦的意思。但是佛和菩薩隨順世俗的說法而說樂，這是第四句就苦總結樂。
從下面開始是第四會，有人修善而感受樂，並且彙集了賢聖的各種感受樂的偈頌。迦葉首先提出疑問，承前啓後。如果隨順世俗的說法，那就是虛妄的，沒有用總的提問來概括。如同佛所說的修行善者則感受樂等等，特別舉出來提問。其中先舉出修善感受樂，其次舉出賢聖的各種感受樂的偈頌。下面問是否虛妄。如果是虛妄的，下面就舉出佛遠離虛妄，揭示破除虛妄的說法，成就樂是真實的。下面佛來會合。先會合賢聖的各種感受樂的偈頌。如同上面所說的各種感受樂的偈頌，總的概括前面的偈頌。這就是菩提道（bodhi-path，覺悟之道）的根本，特別會合偈頌中的大乘（Mahāyāna，佛教宗派之一）之樂。也能增長阿耨菩提（anuttarā-bodhi，無上正等正覺），特別會合偈頌中的小乘（Hināyāna，佛教宗派之一）之樂。長遠地能夠趨向，所以說增長。因此下面總結。譬如以下會合前面凡夫修善感受樂。會合的意義是什麼？說明這種善法與樂作為因，稱之為樂。也能產生苦，所以又名為苦。用比喻來顯明。先說明產生樂，后彰顯產生苦。
上面是第二會通達苦諦（dukkha-satya，佛教四聖諦之一）。菩薩在八種解脫中，苦中無苦，這是第三段說明觀察苦的真實。是苦的真實中沒有苦的相狀，所以說沒有苦。一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）辟支佛（Pratyekabuddha，獨自證悟者）以下是第四段重複會通。以 English version: It is suffering of change (行苦, xíng kǔ). The remaining two types of feelings each possess two kinds of suffering, namely, the so-called suffering of decay (行壞, xíng huài). This is the same as the suffering of decay among the three sufferings mentioned earlier. Question: Why is suffering explained specifically in terms of feelings? Answer: To highlight that the three types of feelings mentioned in the past are all suffering, hence they are now described as suffering. In the fourth conclusion, the sentences each have four meanings. The first two sentences summarize suffering based on pleasure, and the last two sentences summarize pleasure based on suffering. Summarizing suffering based on pleasure leads to the current statement that everything is suffering. Summarizing pleasure based on suffering leads to the past statement of viewing suffering as pleasure. Because of this cause and condition, there truly exists pleasurable feeling in the cycle of birth and death; this is the first sentence concluding that there is pleasure. Because there are three types of feelings in the cycle of birth and death, there truly exists pleasurable feeling. Because the nature of suffering and pleasure do not abandon each other, it is said that everything is suffering; this is the third sentence concluding that there is suffering. Because of the three sufferings, there is no pleasure in the cycle of birth and death. No pleasure is the same as the meaning of suffering. However, Buddhas and Bodhisattvas speak of pleasure according to worldly conventions; this is the fourth sentence summarizing pleasure based on suffering.
From below begins the fourth assembly, where some people cultivate goodness and experience pleasure, and the verses of various pleasurable experiences of the virtuous and the sages are gathered. Kāśyapa (迦葉) first raises a question, connecting the past and initiating the future. If one follows worldly conventions, it is false and not summarized with a general question. Like the Buddha's (佛) saying that those who cultivate goodness experience pleasure, etc., it is specifically raised as a question. Among them, first is mentioned cultivating goodness and experiencing pleasure, and then the verses of various pleasurable experiences of the virtuous and the sages are mentioned. Below, it is asked whether it is false. If it is false, then below it is mentioned that the Buddha is free from falsehood, revealing and refuting false statements, establishing that pleasure is real. Below, the Buddha reconciles them. First, he reconciles the verses of various pleasurable experiences of the virtuous and the sages. Like the verses of various pleasurable experiences mentioned above, it generally summarizes the previous verses. This is the root of the Bodhi path (菩提道, bodhi-path), especially reconciling the pleasure of the Mahāyāna (大乘) in the verses. It can also nourish Anuttarā-bodhi (阿耨菩提, anuttarā-bodhi), especially reconciling the pleasure of the Hināyāna (小乘) in the verses. It can lead far away, so it is said to nourish. Therefore, below it concludes. For example, below it reconciles the ordinary people who cultivate goodness and experience pleasure. What is the meaning of reconciliation? It explains that this good Dharma (法) and pleasure act as a cause, and it is called pleasure. It can also produce suffering, so it is also called suffering. It is revealed through metaphor. First, it explains the production of pleasure, and then it reveals the production of suffering.
Above is the second assembly that understands the truth of suffering (苦諦, dukkha-satya). The Bodhisattva (菩薩) in the eight liberations, there is no suffering in suffering, this is the third section explaining the observation of the reality of suffering. In the reality of suffering, there is no appearance of suffering, so it is said that there is no suffering. All Śrāvakas (聲聞, Śrāvaka) and Pratyekabuddhas (辟支佛, Pratyekabuddha) below is the fourth section repeating the reconciliation. With
【English Translation】 It is 'suffering of change'. The remaining two types of feelings each possess two kinds of suffering, namely, the so-called 'suffering of decay'. This is the same as the 'suffering of decay' among the three sufferings mentioned earlier. Question: Why is suffering explained specifically in terms of feelings? Answer: To highlight that the three types of feelings mentioned in the past are all suffering, hence they are now described as suffering. In the fourth conclusion, the sentences each have four meanings. The first two sentences summarize suffering based on pleasure, and the last two sentences summarize pleasure based on suffering. Summarizing suffering based on pleasure leads to the current statement that everything is suffering. Summarizing pleasure based on suffering leads to the past statement of viewing suffering as pleasure. Because of this cause and condition, there truly exists pleasurable feeling in the cycle of birth and death; this is the first sentence concluding that there is pleasure. Because there are three types of feelings in the cycle of birth and death, there truly exists pleasurable feeling. Because the nature of suffering and pleasure do not abandon each other, it is said that everything is suffering; this is the third sentence concluding that there is suffering. Because of the three sufferings, there is no pleasure in the cycle of birth and death. No pleasure is the same as the meaning of suffering. However, Buddhas and Bodhisattvas speak of pleasure according to worldly conventions; this is the fourth sentence summarizing pleasure based on suffering. From below begins the fourth assembly, where some people cultivate goodness and experience pleasure, and the verses of various pleasurable experiences of the virtuous and the sages are gathered. Kāśyapa (迦葉) first raises a question, connecting the past and initiating the future. If one follows worldly conventions, it is false and not summarized with a general question. Like the Buddha's (佛) saying that those who cultivate goodness experience pleasure, etc., it is specifically raised as a question. Among them, first is mentioned cultivating goodness and experiencing pleasure, and then the verses of various pleasurable experiences of the virtuous and the sages are mentioned. Below, it is asked whether it is false. If it is false, then below it is mentioned that the Buddha is free from falsehood, revealing and refuting false statements, establishing that pleasure is real. Below, the Buddha reconciles them. First, he reconciles the verses of various pleasurable experiences of the virtuous and the sages. Like the verses of various pleasurable experiences mentioned above, it generally summarizes the previous verses. This is the root of the Bodhi path (菩提道, bodhi-path), especially reconciling the pleasure of the Mahāyāna (大乘) in the verses. It can also nourish Anuttarā-bodhi (阿耨菩提, anuttarā-bodhi), especially reconciling the pleasure of the Hināyāna (小乘) in the verses. It can lead far away, so it is said to nourish. Therefore, below it concludes. For example, below it reconciles the ordinary people who cultivate goodness and experience pleasure. What is the meaning of reconciliation? It explains that this good Dharma (法) and pleasure act as a cause, and it is called pleasure. It can also produce suffering, so it is also called suffering. It is revealed through metaphor. First, it explains the production of pleasure, and then it reveals the production of suffering. Above is the second assembly that understands the truth of suffering (苦諦, dukkha-satya). The Bodhisattva (菩薩) in the eight liberations, there is no suffering in suffering, this is the third section explaining the observation of the reality of suffering. In the reality of suffering, there is no appearance of suffering, so it is said that there is no suffering. All Śrāvakas (聲聞, Śrāvaka) and Pratyekabuddhas (辟支佛, Pratyekabuddha) below is the fourth section repeating the reconciliation. With
二乘人不知有為生滅善法。能為無上菩提樂因。佛為是人于下苦中宣說有樂。唯有菩薩住大涅槃知彼善法能為無上菩提樂因。亦為生死變易苦因。故說為苦。亦說為樂。
次觀集諦。先問后辯。辯中有四。一明集體二迦葉白下會通集諦。三凡有九下廣顯集過。四凡夫有苦無諦已下結觀虛實。初中觀集是陰因緣總觀集義。下出集體。集體眾多據強說愛。于中初先開合辯相。從一至多。愛有二種善不善下辯定是非。前中初先總說為一。所謂集者還愛于有。從有果生還復愛著未來有果是以言還。次分為二。二有兩門。初約內外以分二種。后約已得未得分二。次分為三。三有兩門。一約界分三。二約煩惱業苦分三。愛能起業名業因緣。緣愛生諸結名煩惱因緣。愛能招苦名苦因緣。次分為四。後分為五。下隨所須分為無量。就后辯定是非之中。初以菩薩對凡說二。先舉。次列。后辯可知。后以菩薩對小說二。先舉。后列。下辯是非。凡愛是集。菩薩則非。何以下釋。二乘如何道理。二乘亦集。望分段果得言非集。望變易果得言是集。雖有是義。文略不說。
第二會中迦葉先問。下佛先贊。后為會之。先會昔言。如汝所說非為非因。但陰已下會通今語。以愛增上故偏說之。于中初總。譬如下別。別中三句。一明愛心煩
【現代漢語翻譯】 現代漢語譯本 二乘人（聲聞乘和緣覺乘的修行者）不知道有為生滅的善法，能夠成為無上菩提（最高的覺悟）的快樂之因。佛陀爲了這些人，在低層次的痛苦中宣說有快樂。只有菩薩（立志于普度眾生的修行者）安住于大涅槃（究竟的解脫）之中，才知道那些善法既能成為無上菩提的快樂之因，也能成為生死變易的痛苦之因，所以說它是苦，也說它是樂。
其次觀察集諦（苦的根源）。先提問，后辯論。辯論中有四個方面：一是闡明集體的含義；二是迦葉（佛陀的弟子）陳述並會通集諦；三是從『凡有九』開始，廣泛地揭示集的過患；四是從『凡夫有苦無諦』開始，總結觀察的虛實。在第一個方面中，觀察『集』是陰（五蘊）的因緣，總的觀察集的含義。下面闡述集體。集體眾多，根據最強烈的來說是愛。其中，首先開合辯論其相狀，從一到多。愛有兩種：善和不善。下面辨別確定是非。前面，首先總的說為一，所謂集，就是還愛于有。從有果產生，還又愛著未來的有果，因此說『還』。其次分為二，二有兩種情況：一是約內外來分兩種，二是約已得和未得來分兩種。其次分為三，三有兩種情況：一是約界分三界（欲界、色界、無色界），二是約煩惱、業、苦分三種。愛能引發業，名為業因緣；緣愛產生各種結，名為煩惱因緣；愛能招致苦，名為苦因緣。其次分為四，後分為五。下面根據需要分為無量。在後面辨別確定是非之中，首先以菩薩對凡夫說二，先提出，再列舉，后辯論，可以知道。後面以菩薩對小乘說二，先提出，再列舉，下面辨別是非。凡夫的愛是集，菩薩則不是。為什麼？下面解釋。二乘如何理解？二乘也有集，從分段生死的果報來說，可以說不是集；從變易生死的果報來說，可以說是集。雖然有這個含義，但文中省略沒有說。
第二會中，迦葉先提問，下面佛陀先讚歎，然後為之會通。先會通以前的說法，如你所說，並非不是原因，但因為愛是增上的緣故，所以偏重於說它。其中，先總說，譬如下面分別說明。分別說明中有三句：一是闡明愛心煩惱。
【English Translation】 English version The adherents of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna practitioners) do not know that conditioned and impermanent virtuous dharmas can be the joyful cause of Anuttarā-samyak-bodhi (unexcelled complete enlightenment). For these people, the Buddha proclaims the existence of joy within lower-level suffering. Only Bodhisattvas (practitioners who aspire to liberate all beings) abide in the Great Nirvana (ultimate liberation) and know that these virtuous dharmas can be both the joyful cause of Anuttarā-samyak-bodhi and the cause of the suffering of birth and death. Therefore, it is said to be both suffering and joy.
Next, contemplate the Samudaya-satya (the truth of the origin of suffering). First, ask questions, then debate. There are four aspects to the debate: first, clarify the meaning of the collective; second, Kāśyapa (a disciple of the Buddha) states and integrates the Samudaya-satya; third, starting from 'Generally, there are nine,' extensively reveal the faults of the collective; fourth, starting from 'Ordinary people have suffering but no truth,' conclude the reality of the contemplation. In the first aspect, contemplate 'collection' as the cause of the skandhas (five aggregates), and generally contemplate the meaning of collection. Below, explain the collective. There are many collectives, but according to the strongest, it is said to be love. Among them, first open and close to debate its characteristics, from one to many. There are two kinds of love: good and bad. Below, distinguish and determine right and wrong. In the front, first generally say it is one, the so-called collection is still love for existence. From the fruit of existence, still love the future fruit of existence, so it is said 'still'. Secondly, divide into two, and there are two situations: first, divide into two according to inside and outside, and second, divide into two according to what has been obtained and what has not been obtained. Secondly, divide into three, and there are two situations: first, divide into three according to the realms (desire realm, form realm, formless realm), and second, divide into three according to afflictions, karma, and suffering. Love can cause karma, called the cause of karma; the various knots arising from love are called the cause of afflictions; love can bring suffering, called the cause of suffering. Secondly, divide into four, and then divide into five. Below, divide into countless according to needs. In the following debate to determine right and wrong, first use Bodhisattvas to say two to ordinary people, first propose, then list, and then debate, you can know. Later, use Bodhisattvas to say two to the Hinayana, first propose, then list, and then debate right and wrong. The love of ordinary people is collection, but not for Bodhisattvas. Why? Explain below. How do the Two Vehicles understand? The Two Vehicles also have collection, from the fruit of segmented life and death, it can be said that it is not collection; from the fruit of variable life and death, it can be said that it is collection. Although there is this meaning, it is omitted in the text.
In the second assembly, Kāśyapa first asks questions, and then the Buddha first praises, and then integrates them. First integrate the previous statements, as you said, it is not that it is not the cause, but because love is the increasing condition, so it is emphasized. Among them, first say it generally, for example, explain it separately below. There are three sentences in the separate explanation: first, clarify the afflictions of love.
惱隨逐。二明愛心結業依住。三明愛心潤生苦報。皆先立喻。后合可知。
自下第三廣顯集過。先舉九數。次列九名。初門縛聖。次六損凡。次一敗聖。后一惱凡。次釋后結。
第四結觀虛實之中。因結集觀乘辯餘三。今先辯其諦義淺深。后約人論。苦有三重。一苦。二諦。三者是實。逼惱是苦。因緣有無法相不謬目之為諦。窮其本體是如來藏性。如來藏性由來不起。今亦無滅。自性常寂。苦體實然故名為實。余亦如是。今約此義彰觀差別。為明菩薩兼舉凡夫二乘顯之。苦中初言以是義故凡夫有苦而無諦者。以前凡夫所有之愛但名為集不名諦故。苦中亦爾。但有其苦而無其諦所以有苦。未有智解知見法相所以無諦。尚無有諦焉得見實。聲聞緣覺有苦有諦而無實者。此人現有分段殘果。當有變易生死正果。故言有苦。知苦因緣假有無性名有苦諦。未窮苦本所以無實。諸菩薩等解若無苦是故無苦。而有實者菩薩變易生死未盡亦應有苦。以其證實解苦無苦故隱不論。知苦實性名為解苦。不見苦相故云無苦。是故下結。良以是人解苦無苦是故無苦。既知法相亦知苦實名為真諦。集亦如是。滅道諦中偏約二乘以顯菩薩。聲聞緣覺斷惑有滅未窮法實所以非真。菩薩斷惑所以有真。道亦如是。
次觀滅諦。于中初
【現代漢語翻譯】 現代漢語譯本：煩惱總是相隨。第二點說明愛心與結業相互依存。第三點說明愛心滋潤生命，帶來苦難的報應。這些都先用比喻，然後結合起來理解。
下面第三部分廣泛地揭示了聚集的過患。首先列出九個數字，然後列出九個名稱。第一個是束縛聖人，接下來的六個損害凡人，再下一個是敗壞聖人，最後一個是困擾凡人。最後解釋這些結。
第四部分總結觀察虛與實。因為總結觀察，所以用辯論來闡述其餘三者。現在先辯論其真諦的深淺，然後從人的角度來論述。苦有三重含義：一是苦（duhkha），二是諦（satya），三是實（tathata）。逼迫惱亂是苦。因緣和合，有法相但不虛妄，這被稱為諦。窮盡其本體是如來藏性（Tathagatagarbha）。如來藏性本來就不生起，現在也不會消滅，自性常常寂靜。苦的本體實際上就是這樣，所以稱為實。其餘的也一樣。現在根據這個意義來彰顯觀察的差別。爲了說明菩薩，兼顧凡夫和二乘（聲聞和緣覺）來顯明。苦中首先說，因為這個緣故，凡夫有苦而沒有諦，因為凡夫所有的愛只能稱為集（samudaya），不能稱為諦。苦中也是這樣，只有苦而沒有諦，所以有苦。還沒有智慧理解，沒有知見法相，所以沒有諦。尚且沒有諦，怎麼能見到實呢？聲聞（Sravaka）和緣覺（Pratyekabuddha）有苦有諦而沒有實。這些人現在有分段生死的殘餘果報，將來有變易生死的正果，所以說有苦。知道苦的因緣，假有而沒有自性，這稱為有苦諦。沒有窮盡苦的根本，所以沒有實。諸菩薩等理解到沒有苦，所以沒有苦，而有實。菩薩的變易生死還沒有窮盡，也應該有苦。因為他們證實瞭解苦就是沒有苦，所以隱而不論。知道苦的真實自性，稱為解苦。不見苦的相狀，所以說沒有苦。所以下面總結說，正是因為這些人理解苦就是沒有苦，所以沒有苦。既然知道法相，也知道苦的真實，稱為真諦。集也是這樣。滅（nirodha）和道（marga）諦中，偏重於用二乘來顯明菩薩。聲聞和緣覺斷除迷惑，有滅，但沒有窮盡法的真實，所以不是真。菩薩斷除迷惑，所以有真。道也是這樣。
接下來觀察滅諦。在其中首先...
【English Translation】 English version: Afflictions always follow. Secondly, it explains that loving-kindness and karma are interdependent. Thirdly, it explains that loving-kindness nourishes life, bringing about the retribution of suffering. All of these first establish a metaphor, and then combine them for understanding.
The third part below extensively reveals the faults of accumulation. First, it lists nine numbers, and then lists nine names. The first is binding the saints, the next six harm ordinary people, the next one corrupts the saints, and the last one troubles ordinary people. Finally, it explains these bonds.
The fourth part concludes the observation of emptiness and reality. Because of summarizing the observation, debate is used to elaborate on the remaining three. Now, first debate the depth of its true meaning, and then discuss it from the perspective of people. Suffering has three meanings: first, suffering (duhkha), second, truth (satya), and third, reality (tathata). Oppression and annoyance are suffering. The combination of causes and conditions, having phenomena but not being false, is called truth. Exhausting its essence is the Tathagatagarbha (Tathagatagarbha). The Tathagatagarbha originally does not arise, and now it will not be destroyed, its nature is always silent. The essence of suffering is actually like this, so it is called reality. The rest are the same. Now, according to this meaning, the difference in observation is highlighted. In order to explain the Bodhisattva, ordinary people and the two vehicles (Sravaka and Pratyekabuddha) are also taken into account to clarify. In suffering, it is first said that because of this reason, ordinary people have suffering but no truth, because the love of ordinary people can only be called accumulation (samudaya), not truth. It is also the same in suffering, there is only suffering but no truth, so there is suffering. There is no wisdom to understand, no knowledge of the phenomena of the Dharma, so there is no truth. If there is no truth, how can one see reality? Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha) have suffering and truth but no reality. These people now have the remaining fruit of segmented life and death, and in the future they will have the proper fruit of variable life and death, so it is said that there is suffering. Knowing the causes and conditions of suffering, falsely existing without self-nature, this is called having the truth of suffering. Not exhausting the root of suffering, so there is no reality. The Bodhisattvas understand that there is no suffering, so there is no suffering, but there is reality. The variable life and death of the Bodhisattva has not yet been exhausted, and there should also be suffering. Because they prove that understanding suffering is no suffering, it is hidden and not discussed. Knowing the true nature of suffering is called understanding suffering. Not seeing the appearance of suffering, so it is said that there is no suffering. Therefore, the following concludes that it is precisely because these people understand that suffering is no suffering, so there is no suffering. Since they know the phenomena of the Dharma, they also know the reality of suffering, which is called true truth. Accumulation is also the same. In the truths of cessation (nirodha) and the path (marga), emphasis is placed on using the two vehicles to clarify the Bodhisattva. Sravakas and Pratyekabuddhas cut off delusions and have cessation, but they have not exhausted the reality of the Dharma, so it is not true. Bodhisattvas cut off delusions, so there is truth. The path is also the same.
Next, observe the truth of cessation. In it, first...
舉次辨后結。舉中初言菩薩見滅明見滅相。見於滅諦明見滅實。辨中五句。前四明滅。后一辨諦。前四句中初句明常。第三明凈。第四明我。末後句中離十三相以為真諦。十三相者。所謂色聲香味觸相即以為五。男二相通前為七。生住滅相通前為十。苦樂及與不苦不樂通前十三。此十三中前之十相下文多說。后之三相唯此論之。論實反望由來無此是故於此不取相貌。無相可取。是滅中極。故名畢竟寂滅真諦。
次觀道諦。于中初問次辨后結。辯中有二。一出道諦。二迦葉白下會通道諦。前中先喻。后約顯法。因八聖道見一切法常無常等見無常等合見粗物。見常法等合見細物。于中細分有十七門。相從為七。初常無常有為無為法相分別。生死之法無常有為。涅槃之法常而無為。二生非生物與非物依正分別。眾生正報。物是依報。三苦樂等因果分別。初苦樂等是其生死涅槃之果。下惱非總業及非業。是其生死涅槃之因。四實非實等理行分別。實與非實是其理也。真諦名實。世諦不實。乘與非常是其行也。三乘是乘。世善非乘。五知無知等境智分別。知與無知是其智也。聖慧是知。凡識無知。下陀羅驃非陀羅驃求那非求那是其境也。陀羅主諦。求那依諦。六見非見等色心分別。七道非道解行分別。道與非道是其行也。
【現代漢語翻譯】 現代漢語譯本： 接下來是舉例說明、辨析，最後總結。在舉例說明中，首先提到菩薩見到『滅』，從而明白『滅相』。見到滅諦（Nirvana，寂滅的真理），從而清楚地認識到滅的真實性。在辨析中，有五句話。前四句闡明『滅』，后一句辨析『諦』（Satya，真諦）。前四句中，第一句闡明『常』（Nitya，永恒），第三句闡明『凈』（Subha，純凈），第四句闡明『我』（Atman，真我）。最後一句則闡明遠離十三種相，才是真正的真諦。這十三種相是：色、聲、香、味、觸，這五種相；加上男相和女相，與前面的相加總共七種；再加上生、住、滅相，與前面的相加總共十種；再加上苦、樂以及不苦不樂，與前面的相加總共十三種。這十三種相中，前面的十種相在下文中會多次提到，後面的三種相只在本論中討論。討論的實質是，反觀以往，本來就沒有這些相貌，因此在這裡不取相貌。沒有相貌可以執取，是『滅』中的極致，所以稱為畢竟寂滅真諦。
接下來觀察道諦（Marga-satya，通往解脫的道路）。其中先提問，然後辨析，最後總結。辨析中有兩部分。第一部分是闡述道諦，第二部分是迦葉（Kasyapa，佛陀的弟子）在下面陳述，會通道諦。在第一部分中，先用比喻，然後結合比喻來闡明佛法。通過八聖道（Aryastangamarga，八正道）見到一切法是常還是無常等等，見到無常等等，合起來見到粗糙的事物。見到常法等等，合起來見到精細的事物。其中，細緻地劃分有十七個方面。相互關聯的有七個方面。第一，常與無常、有為與無為法的相狀分別。生死之法是無常有為的，涅槃之法是常而無為的。第二，生與非生、物與非物，依報和正報的分別。眾生是正報，物是依報。第三，苦與樂等等，因果的分別。最初的苦與樂等等，是生死涅槃的果。下面的惱與非惱、業與非業，是生死涅槃的因。第四，實與非實等等，理和行的分別。實與非實是理。真諦名為實，世諦不實。乘與非乘是行。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）是乘，世間善不是乘。第五，知與無知等等，境和智的分別。知與無知是智。聖慧是知，凡夫的認識是無知。下面的陀羅驃（Dravyā，實體）與非陀羅驃、求那（Guna，屬性）與非求那，是境。陀羅是主諦，求那是依諦。第六，見與非見等等，色法和心法的分別。第七，道與非道，解和行的分別。道與非道是行。
【English Translation】 English version: Next is the explanation with examples, analysis, and finally, the conclusion. In the explanation with examples, it is first mentioned that the Bodhisattva sees 'cessation' (滅, niè), thereby understanding the 'aspect of cessation' (滅相, miè xiàng). Seeing the Truth of Cessation (滅諦, miè dì) (Nirvana, the truth of extinction), one clearly recognizes the reality of cessation. In the analysis, there are five sentences. The first four sentences explain 'cessation,' and the last sentence analyzes 'Truth' (諦, dì) (Satya, the truth). In the first four sentences, the first sentence explains 'permanence' (常, cháng) (Nitya, eternal), the third sentence explains 'purity' (凈, jìng) (Subha, pure), and the fourth sentence explains 'self' (我, wǒ) (Atman, true self). The last sentence explains that being apart from the thirteen aspects is the true Truth. These thirteen aspects are: form, sound, smell, taste, and touch, these five aspects; plus the male and female aspects, totaling seven with the previous ones; plus birth, duration, and cessation, totaling ten with the previous ones; plus suffering, pleasure, and neither suffering nor pleasure, totaling thirteen with the previous ones. Among these thirteen aspects, the first ten aspects will be mentioned many times in the following text, and the last three aspects are only discussed in this treatise. The essence of the discussion is that, looking back, these aspects never existed, so we do not take these aspects here. There are no aspects to grasp, which is the ultimate in 'cessation,' so it is called the ultimate, complete, and quiescent Truth.
Next, observe the Truth of the Path (道諦, dào dì) (Marga-satya, the path to liberation). Among them, first ask, then analyze, and finally conclude. There are two parts in the analysis. The first part is to explain the Truth of the Path, and the second part is Kasyapa's (迦葉, jiā yè) (Kasyapa, Buddha's disciple) statement below, connecting to the Truth of the Path. In the first part, first use a metaphor, and then combine the metaphor to explain the Dharma. Through the Eightfold Noble Path (八聖道, bā shèng dào) (Aryastangamarga, the Eightfold Path), one sees whether all dharmas are permanent or impermanent, etc., seeing impermanence, etc., together seeing coarse things. Seeing permanent dharmas, etc., together seeing subtle things. Among them, there are seventeen aspects in detail. There are seven aspects that are interconnected. First, the distinction between the aspects of permanence and impermanence, conditioned and unconditioned dharmas. The dharmas of birth and death are impermanent and conditioned, and the dharmas of Nirvana are permanent and unconditioned. Second, the distinction between birth and non-birth, things and non-things, dependent retribution and proper retribution. Sentient beings are proper retribution, and things are dependent retribution. Third, the distinction between suffering and pleasure, etc., cause and effect. The initial suffering and pleasure, etc., are the result of birth, death, and Nirvana. The following vexation and non-vexation, karma and non-karma, are the cause of birth, death, and Nirvana. Fourth, the distinction between reality and non-reality, principle and practice. Reality and non-reality are the principle. The Truth is called reality, and the mundane truth is not real. Vehicle and non-vehicle are practice. The Three Vehicles (三乘, sān shèng) (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are the vehicle, and worldly goodness is not the vehicle. Fifth, the distinction between knowledge and non-knowledge, object and wisdom. Knowledge and non-knowledge are wisdom. Holy wisdom is knowledge, and ordinary consciousness is non-knowledge. The following Dravyā (陀羅驃, tuó luó piāo) (Dravyā, substance) and non-Dravyā, Guna (求那, qiú nà) (Guna, attribute) and non-Guna, are the object. Dravyā is the primary Truth, and Guna is the dependent Truth. Sixth, the distinction between seeing and non-seeing, form and mind. Seventh, the distinction between the path and non-path, understanding and practice. The path and non-path are practice.
解與非解是其解。
就會通中迦葉先問。若八是道義不相應牒以總非。何以下釋。初先徴問。下廣辯之。于中先舉如來昔言有十四句。若八聖下對今徴責。句別有四。一舉今所說八聖為道。徴昔為虛。二若彼諸經非虛妄下以昔不虛徴佛昔日不說八正。三若彼不下以昔不說責佛錯謬。四然我下明佛離錯請釋所以。下佛先嘆。后為釋會。先法后喻。法中如是悉入道諦通會昔言。如我所說若有信下別會初句。是故已下信已無錯。如來善下明已說意。喻中有六。一水藥喻。明道體一隨治為多二水名喻。明道體一隨欲分多。此諸水名當應是其異因別語。亦可梵語之差別耳。第三金喻。明道體一隨根為多。先喻后合。閤中增數次第辯之。復說三種見智慧者。如小乘中見道八忍是見非智。推求名見。與疑得俱未得決斷故不名智。盡無生智是智非見。于境決斷故得名智。是息求心非推求性故不名見。余無漏慧亦見亦智。慧義則通。就四門中小乘分三。見修無學。大乘為一。通名佛道。就五門中依如成實。信行法行在見道前。鈍名信行。利名法行。見道已上名信解脫及與見倒。鈍名信脫。利名見倒。依中阿含。信行法行在於見道。利鈍如前。信脫見倒在於修道。利鈍如上。于彼那含羅漢人中得滅定者說為身證。余皆可知。是道一下
【現代漢語翻譯】 現代漢語譯本：理解與不理解都是一種理解。
在融會貫通中，迦葉首先發問：如果八正道是符合道義的，那麼之前的總否定就不應該成立。為什麼下面又要做解釋呢？首先是提問，然後是詳細辯論。其中，先列舉如來過去所說的十四句。如果說八聖道是正確的，那麼就反駁過去是虛假的。每一句都有四層含義：一是提出現在所說的八聖道是正道，反駁過去是虛假的；二是如果過去的經典不是虛妄的，那麼就反駁佛陀過去沒有說過八正道；三是如果過去沒有說過，就責備佛陀是錯誤的；四是然而我說明佛陀沒有錯誤，請解釋原因。下面佛陀先讚歎，然後解釋融會貫通。先說法理，後用比喻。法理中，這樣全部進入道諦，融會貫通過去的言論。如我所說，如果有人相信，那麼相信就沒有錯誤。如來善於說明已經說過的意思。比喻中有六個：一是水藥的比喻，說明道的本體是唯一的，隨著治療而有多種；二是水名的比喻，說明道的本體是唯一的，隨著慾望而有多種區分。這些水名應當是不同原因的別稱，也可能是梵語的差別。第三是金子的比喻，說明道的本體是唯一的，隨著根器而有多種。先比喻后結合。結合中增加數量，依次辯論。又說了三種見到智慧的人。如小乘中，見道位的八忍是見而非智。推求叫做見，與疑惑同時存在，沒有得到決斷，所以不叫做智。盡無生智是智而非見。對於境界決斷，所以叫做智。是停止尋求的心，不是推求的性質，所以不叫做見。其餘的無漏慧既是見又是智。慧的意義是相通的。就四門中，小乘分為三：見道、修道、無學道。大乘為一，統稱為佛道。就五門中，依據成實論，信行、法行在見道之前。遲鈍的叫做信行，敏銳的叫做法行。見道以上叫做信解脫以及見至。遲鈍的叫做信解脫，敏銳的叫做見至。依據中阿含經，信行、法行在見道位。敏銳和遲鈍如前所述。信解脫、見至在修道位。敏銳和遲鈍如上所述。在那含羅漢中得到滅盡定的人，稱為身證。其餘的都可以知道。是道一...
【English Translation】 English version: Understanding and non-understanding are both forms of understanding.
In the midst of thorough comprehension, Kashyapa first asks: If the Eightfold Path is in accordance with the principles of the Dharma, then the previous general negation should not stand. Why is there an explanation below? First, there is the question, then a detailed debate. Among them, first list the fourteen sentences spoken by the Tathagata in the past. If the Eight Noble Paths are correct, then refute that the past was false. Each sentence has four meanings: first, it is proposed that the Eight Noble Paths now spoken are the right path, refuting that the past was false; second, if the past scriptures are not false, then refute that the Buddha did not say the Eightfold Path in the past; third, if it was not said in the past, blame the Buddha for being wrong; fourth, however, I explain that the Buddha is not wrong, please explain the reason. Below, the Buddha first praises, and then explains the thorough comprehension. First, state the Dharma principle, then use a metaphor. In the Dharma principle, all of this enters the Truth of Suffering, thoroughly comprehending the past statements. As I said, if someone believes, then there is no mistake in believing. The Tathagata is good at explaining the meaning that has already been said. There are six metaphors: one is the metaphor of water and medicine, explaining that the essence of the path is unique, and there are many depending on the treatment; the second is the metaphor of water names, explaining that the essence of the path is unique, and there are many distinctions depending on desire. These water names should be different names for different reasons, or perhaps differences in Sanskrit. The third is the metaphor of gold, explaining that the essence of the path is unique, and there are many depending on the capacity. First metaphor, then combination. Increase the number in the combination, and debate in order. Also spoke of three kinds of people who see wisdom. As in the Hinayana, the eight forbearance in the path of seeing is seeing but not wisdom. Seeking is called seeing, coexisting with doubt, and not getting a decision, so it is not called wisdom. Exhaustion of no-birth wisdom is wisdom but not seeing. Deciding on the realm, so it is called wisdom. It is the heart that stops seeking, not the nature of seeking, so it is not called seeing. The remaining undefiled wisdom is both seeing and wisdom. The meaning of wisdom is common. In the four gates, the Hinayana is divided into three: the path of seeing, the path of cultivation, and the path of no learning. Mahayana is one, collectively called the Buddha path. In the five gates, according to the Satyasiddhi Shastra, faith-conduct and Dharma-conduct are before the path of seeing. The dull is called faith-conduct, and the sharp is called Dharma-conduct. Above the path of seeing is called faith-liberation and seeing-arrival. The dull is called faith-liberation, and the sharp is called seeing-arrival. According to the Madhyama Agama, faith-conduct and Dharma-conduct are in the path of seeing. Sharp and dull as mentioned before. Faith-liberation and seeing-arrival are in the path of cultivation. Sharp and dull as mentioned above. Those who attain cessation samadhi among the Anagamins are called body-witnesses. The rest can be known. Is the path one...
總以結之。此是第三。第四火喻成上第一明道是一隨治分多。第五識喻成前第三明道是一隨根分多。第六色喻成前第二明道是一隨欲分多。皆先立喻。后合可知。
上來第八廣明觀諦。自下第九結說利益。是四聖諦諸佛世尊次第說之是結說也。以是因緣無量眾生得度生死明利益也。
自下第十明其四諦攝法周盡。亦得名為簡大異小。下文之中有二問答。從初問答明諦攝法。從后問答明大異小。就前問中迦葉先舉如來昔言。昔佛一時在恒河岸屍首林中舉佛所在。取其樹葉舉佛所作。告比丘等舉佛所問。比丘言等舉昔所答。我所覺等舉昔所辯。我所覺法如大地草。所宣說者如手中葉。下就為問。世尊爾時說如是言如來所了無量諸法牒佛前言。若入四諦則為已說若不入者應有五諦進退徴問。下佛先嘆后為辯釋。如是諸法悉在四諦。就后問中迦葉復言如是等法若在四諦如來何故唱言不說重徴昔言。下佛為解。雖復入中猶不名說略答其問。總故入中。別不名說。下廣釋之。先徴何故。下對辯釋。先分二智。初舉。次列下就人論共有三智。下智在凡彼不知諦所以不說。下約辯諦。中智所知是有作諦亦名有量。上智所知是無作諦亦名無量。有作無作約行分別。據小所觀。望后更有大乘諦觀可以修作名為有作。據大所觀。
【現代漢語翻譯】 現代漢語譯本： 總而言之，這是第三種情況。第四種用火作比喻，成就了前面第一種情況，說明道是一致的，只是隨著所調伏的對象不同而有所區別。第五種用識作比喻，成就了前面第三種情況，說明道是一致的，只是隨著眾生的根器不同而有所區別。第六種用色作比喻，成就了前面第二種情況，說明道是一致的，只是隨著眾生的慾望不同而有所區別。都是先設立比喻，然後結合起來理解。
上面第八部分廣泛地闡明了觀四聖諦。從下面第九部分開始總結說明觀四聖諦的利益。這四聖諦是諸佛世尊依次宣說的，這是總結說明。因為這個因緣，無量眾生得以脫離生死輪迴，這是說明利益。
從下面第十部分開始說明四聖諦涵蓋一切佛法，周遍而完備。也可以說是區分了大小乘的不同。下面的經文中包含兩個問答。從第一個問答說明四聖諦涵蓋一切佛法。從第二個問答說明大乘和小乘的不同。就第一個問題而言，迦葉（Kasyapa，人名，佛陀弟子）首先引用如來（Tathagata，佛陀的稱號）過去說過的話。過去佛陀曾經在恒河（Ganges River）岸邊的屍首林中，這是說明佛陀所在的地方。佛陀拿起樹葉，這是說明佛陀所做的事情。告訴比丘（bhikkhu，佛教出家男眾）們，這是說明佛陀所提出的問題。比丘們回答說，這是說明過去他們的回答。『我所覺悟的法，就像大地上的草；我所宣說的法，就像手中的樹葉』，這是說明過去佛陀所辯論的內容。下面就此提出問題。世尊（Bhagavan，佛陀的稱號）當時說這樣的話，如來所覺悟的無量諸法，這是重複佛陀之前說過的話。如果這些法包含在四聖諦中，那麼就已經說過了；如果不在其中，那麼就應該有五聖諦，這是用進退的方式來提問。下面佛陀先讚歎，然後進行辯解和解釋。所有這些法都包含在四聖諦中。就第二個問題而言，迦葉又說，如果這些法包含在四聖諦中，如來為什麼還要說沒有全部說出來，這是再次提出之前的問題。下面佛陀進行解釋。雖然包含在其中，但不能稱為完全說了，這是簡略地回答他的問題。總體上來說是包含在其中，但分別來說就不能稱為完全說了。下面廣泛地解釋這個問題。先提出為什麼。下面進行辯解和解釋。首先區分兩種智慧。先提出，然後列舉。下面就人來論述，共有三種智慧。下等智慧屬於凡夫，他們不瞭解四聖諦，所以不能說。下面從四聖諦的角度進行辯論。中等智慧所瞭解的是有為的諦理，也可以稱為有量的。上等智慧所瞭解的是無為的諦理，也可以稱為無量的。有為和無為是根據修行來區分的。從小乘的角度來看，相對於後面的大乘諦觀，小乘的修行可以被認為是需要修作的，所以稱為有為。從大乘的角度來看
【English Translation】 English version: In conclusion, this is the third case. The fourth, using the analogy of fire, completes the first case above, illustrating that the path is one, but varies according to the beings being tamed. The fifth, using the analogy of consciousness, completes the third case above, illustrating that the path is one, but varies according to the faculties of beings. The sixth, using the analogy of form, completes the second case above, illustrating that the path is one, but varies according to the desires of beings. All begin by establishing an analogy, which can then be understood by combining them.
The eighth section above extensively clarifies the contemplation of the Four Noble Truths. From the ninth section below, it concludes by explaining the benefits of contemplating the Four Noble Truths. These Four Noble Truths are taught in sequence by all the Buddhas (Buddha, enlightened one), which is the conclusion. Because of this cause, countless beings are liberated from the cycle of birth and death, which is the explanation of the benefits.
From the tenth section below, it explains that the Four Noble Truths encompass all the Dharma (teachings of the Buddha), completely and thoroughly. It can also be said to differentiate between the Greater and Lesser Vehicles (Mahayana and Hinayana Buddhism). The following text contains two questions and answers. From the first question and answer, it explains that the Truths encompass all the Dharma. From the second question and answer, it explains the difference between the Greater and Lesser Vehicles. Regarding the first question, Kasyapa (Kasyapa, a proper noun, name of a Buddha's disciple) first quotes the words spoken by the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) in the past. In the past, the Buddha was once in the charnel ground on the bank of the Ganges River (Ganges River), which indicates the place where the Buddha was. The Buddha picked up leaves, which indicates what the Buddha did. He told the bhikkhus (bhikkhu, Buddhist monk), which indicates the question the Buddha asked. The bhikkhus replied, which indicates their answer in the past. 'The Dharma I have realized is like the grass on the earth; what I have proclaimed is like the leaves in my hand,' which indicates what the Buddha debated in the past. Below, a question is raised about this. The Bhagavan (Bhagavan, 'blessed one', an epithet of the Buddha) then said such words, the immeasurable Dharmas realized by the Tathagata, which is repeating what the Buddha said before. If these Dharmas are included in the Four Noble Truths, then they have already been spoken; if they are not included, then there should be Five Noble Truths, which is questioning by advancing and retreating. Below, the Buddha first praises, then defends and explains. All these Dharmas are contained within the Four Noble Truths. Regarding the second question, Kasyapa further says, if these Dharmas are contained within the Four Noble Truths, why did the Tathagata say that he had not spoken them all, which is re-raising the previous question. Below, the Buddha explains. Although contained within them, it cannot be called completely spoken, which is a brief answer to his question. Overall, they are contained within, but separately, they cannot be called completely spoken. Below, this question is extensively explained. First, it asks why. Below, it defends and explains. First, it distinguishes two kinds of wisdom. First, it raises, then lists. Below, discussing in terms of people, there are three kinds of wisdom. Lower wisdom belongs to ordinary beings, who do not understand the Truths, so they cannot speak of them. Below, debating from the perspective of the Truths. The middle wisdom knows the conditioned Truths, which can also be called finite. The higher wisdom knows the unconditioned Truths, which can also be called infinite. Conditioned and unconditioned are distinguished according to practice. From the perspective of the Lesser Vehicle, compared to the later Greater Vehicle's contemplation of the Truths, the practice of the Lesser Vehicle can be considered needing cultivation, so it is called conditioned. From the perspective of the Greater Vehicle
望后更無餘觀可作名為無作。有量無量就法分別。解有三義。一寬狹分別。小乘所觀苦集二諦止在分段。因之與果滅道二諦唯是分段。因果對治觀法侷限故名有量。大乘所觀苦集該於分段變易二種因果。滅道統收分段變易兩種對治。觀法寬廣故名無量。二淺深分別。小乘法中觀諦淺近。如毗曇說。苦者實苦不可令樂。乃至宣說道是實道更無餘義。又如成實說。觀四諦假有無性以為至極更無餘義。以斯淺近故名有量。大乘法中論其破相窮空畢竟乃至因緣法相亦無。語其顯實宣說甚深如來藏性以為諦實。故勝鬘云。于聖諦處說如來藏。以此窮深故曰無量。三粗細分別。聲聞于諦總相粗知不能微細故名有量。菩薩于諦所知微細。如一苦中能知無量微塵數苦。余亦如是。故曰無量。今此所論據後言耳。上智所知無量四諦昔經未辯故不名說。明苦諦中句別有八。陰入界三。就五陰中別分有五。故有八句。餘三諦中各有一句。文皆可知。
知世諦下。大段第二約就二諦以論聖行。于中有二。一乘上所辯約就二智以明二諦。二文殊白下問答廣辯。前中總相知於世諦是名中智。隨別細故是名上智。故三法印為第一義是名中智。知彼真實如來藏中恒沙佛法無量無邊為第一義是名上智。
下廣辯中有二問答。前一問答明諦體一
。不相離故。后一問答明諦相異。淺深別故。就前問中先牒二諦總問云何。次就二諦問相有不。下就設難。如其有者即是一諦。就有徴難。如其無者將非虛妄就無遮責。下佛答之。世即第一。以相即故亦得相有。
第二文殊執即徴別。若二相即便無二諦。下佛答之。有善方便隨生說二總明有二。若隨言下別顯二相。先舉二數。次列二名。二諦之義如章廣辯。下廣釋中文有八番。初番約人以釋其名。世人知者名為世諦。出世人知名第一義。后之七番當法辯相。于佛法中粗分有二。唯大與小細分有四。一立性宗。小乘中淺。宣說諸法各有體性。二破性宗。小乘中深。宣說諸法假有無性。三破相宗。大乘中淺。破遣諸法因緣之相宣說諸佛畢竟空寂。四顯實宗。大乘中深。宣說妄情所取諸法畢竟不有真實法界常住不壞。於此四中皆有二諦。下七番中。初三是其立性宗中所辯二諦。次二是其破性宗中所辯二諦。次一是其破相宗中所辯二諦。后一是其顯實宗中所辯二諦。今此文中以深攝淺故偏論之。
就初宗中具說有七。一情理分別。妄情所取我眾生等以為世諦。無我之理為第一義。二假實分別。瓶衣車乘舍宅軍眾如是一切假名之有名為世諦。陰界入等實法之有為第一義。故雜心云。若法分別時舍名則說等世俗也分別
【現代漢語翻譯】 現代漢語譯本：因為不互相分離的緣故。後面一個問答是爲了闡明真諦的相狀差異，有深淺的區別。就前面的提問中，先重複二諦總的提問：『云何？』（是什麼？）其次就二諦提問：『相有不？』（相是否存在？）下面就設立詰難。如果相存在，那就是一諦。就此提出質疑和詰難。如果相不存在，那豈不是虛妄？就『無』進行遮止和責問。下面是佛陀的回答：『世即第一』（世俗諦就是第一義諦），因為相即的緣故，也可以說相是存在的。 第二段是文殊菩薩執著于『即』而提出區別。如果二者相即，那麼就沒有二諦了。下面是佛陀的回答：有善巧方便，隨順眾生而說有二諦，總的說明有二諦。如果隨順言說，就分別顯示二諦的相狀。先列舉二個數量，其次列舉二個名稱。二諦的意義如同章節中廣泛辯論的那樣。下面廣泛解釋文中共有八個方面。第一個方面是約人來解釋名稱。世俗之人所知的就是世俗諦，出世之人所知的就是第一義諦。後面的七個方面是就法來辨別相狀。在佛法中，粗略劃分有兩種：唯大乘和小乘；細緻劃分有四種：一是立性宗，小乘中比較淺顯，宣說諸法各有自體和體性。二是破性宗，小乘中比較深奧，宣說諸法是假有，沒有自性。三是破相宗，大乘中比較淺顯，破除諸法因緣之相，宣說諸佛畢竟空寂。四是顯實宗，大乘中比較深奧，宣說妄情所執取的諸法畢竟不存在，真實的法界常住不壞。在這四種宗派中，都有二諦的說法。下面的七個方面中，前三個方面是立性宗中所辯論的二諦，其次兩個方面是破性宗中所辯論的二諦，其次一個方面是破相宗中所辯論的二諦，最後一個方面是顯實宗中所辯論的二諦。現在這篇文章中，因為以深奧的包含淺顯的，所以偏重於論述深奧的。 就第一個宗派中，具體說明有七種。一是情理分別，妄情所執取的我、眾生等，認為是世俗諦；無我的道理，是第一義諦。二是假實分別，瓶子、衣服、車乘、舍宅、軍隊等，像這樣一切假名之有，名為世俗諦；陰（skandha，蘊）、界（dhatu，界）、入（ayatana，處）等實法之有，為第一義諦。所以《雜心論》中說：『如果對法進行分別時，捨棄名稱而說等，就是世俗諦；分別』
【English Translation】 English version: Because they are not separate. The following question and answer clarifies the differences in the characteristics of the two truths, with distinctions in depth. In the previous question, first repeat the general question about the two truths: 'What is it?' Then, regarding the two truths, ask: 'Do they have characteristics?' Next, set up a challenge. If characteristics exist, then it is one truth. Raise questions and challenges about this. If characteristics do not exist, wouldn't that be false? Prevent and question the 'non-existence'. The following is the Buddha's answer: 'The worldly is the ultimate.' Because the characteristics are identical, it can also be said that characteristics exist. The second section is Mañjuśrī (文殊菩薩) clinging to 'identity' and proposing distinctions. If the two are identical, then there are no two truths. The following is the Buddha's answer: There are skillful means, speaking of two truths according to sentient beings, generally explaining that there are two truths. If following speech, then separately reveal the characteristics of the two truths. First, list two numbers, then list two names. The meaning of the two truths is as widely debated in the chapter. The following is a broad explanation of the text, which has eight aspects. The first aspect is to explain the name in terms of people. What worldly people know is the worldly truth; what transcendent people know is the ultimate truth. The following seven aspects are to distinguish the characteristics in terms of the Dharma. In the Buddha Dharma, there are two broad divisions: only Mahāyāna (大乘) and Hīnayāna (小乘); there are four detailed divisions: First is the Establishing Nature School, which is shallower in Hīnayāna, proclaiming that all dharmas each have their own substance and nature. Second is the Destroying Nature School, which is deeper in Hīnayāna, proclaiming that all dharmas are provisionally existent and without self-nature. Third is the Destroying Characteristics School, which is shallower in Mahāyāna, destroying the characteristics of the causes and conditions of all dharmas, proclaiming that all Buddhas are ultimately empty and still. Fourth is the Revealing Reality School, which is deeper in Mahāyāna, proclaiming that all dharmas grasped by deluded emotions ultimately do not exist, and the true Dharma realm is constant and indestructible. In these four schools, there are statements of the two truths. In the following seven aspects, the first three aspects are the two truths debated in the Establishing Nature School, the next two aspects are the two truths debated in the Destroying Nature School, the next one aspect is the two truths debated in the Destroying Characteristics School, and the last one aspect is the two truths debated in the Revealing Reality School. Now, in this article, because the profound includes the shallow, it focuses on discussing the profound. In the first school, specifically explain that there are seven types. First is the distinction between emotion and reason. What deluded emotions grasp, such as 'I', sentient beings, etc., are considered the worldly truth; the principle of no-self is the ultimate truth. Second is the distinction between false and real. Jars, clothes, carts, houses, armies, etc., like this, all have provisional names, called the worldly truth; the existence of real dharmas such as skandhas (蘊), dhātus (界), āyatanas (處), etc., is the ultimate truth. Therefore, the Tattvasaṃgraha says: 'If one distinguishes dharmas, abandoning the name and speaking of etc., that is the worldly truth; distinguishing'
無所舍是名第一義。三理事分別。陰界入等事有為世。四諦十六行法相道理為第一義。四縛解分別。苦集是世。滅道第一。五有為無為分別。苦集及道理中非上同爲世諦。滅諦精勝說為第一。六空有分別。于彼四諦十六行中除空無我皆名世諦。空與無我理中精妙說為第一。七行教分別。教名世諦。行名第一。故雜心云。經律阿毗曇是名俗正法。三十七覺品是名第一義。今此但彰初之三門。余略不辨。第一先就情理分二。五陰和合稱言某申。凡隨所稱計有我人。是名世諦。聖人解陰無有某甲。離陰亦無。名第一義。第二約就假實分二。先明二法有名有實是其實法。陰界入等依名求有體可得故言有實。有名無實是其假法。瓶衣車乘舍宅軍眾如是一切假施其名。推求無體故曰無實。下就辯諦。假為世諦。實為第一。第三約就事理分二。事為世諦。理為第一。事有假實。如我眾生乃至兔角旋火輪等是。其假中。諸陰界入是其實事。此等一切同名世諦。苦集滅道法相道理為第一義。
下次就其破性宗中以辯二諦。于中兩門。前門就其假法空有以辯二諦。後門就其實法空有以辯二諦。就前門中先明世諦。世法有五總以標舉。次列五名。下辯后結。於是五法心無顛倒名第一者。故其性空不立定性名無顛倒。就後門中無燒割等名
【現代漢語翻譯】 現代漢語譯本： 『無所舍』被稱為第一義諦（Paramārtha-satya，究竟真實）。 三理事分別：陰（Skandha，蘊）、界（Dhātu，界）、入（Āyatana，處）等事相屬於有為世俗諦（Saṃvṛti-satya，相對真實）。四諦（catvāri āryasatyāni，四聖諦）的十六行相（ākāra，行相）所體現的法相和道理屬於第一義諦。 四縛解分別：苦（Duḥkha，苦）和集（Samudaya，集）屬於世俗諦，滅（Nirodha，滅）和道（Mārga，道）屬於第一義諦。 五有為無為分別：苦、集以及道理中非殊勝者同屬於世俗諦。滅諦的精妙殊勝之處則被認為是第一義諦。 六空有分別：在四諦十六行相中，除了空（Śūnyatā，空性）和無我（Anātman，非我）之外，其餘都屬於世俗諦。空和無我所蘊含的精妙道理則被認為是第一義諦。 七行教分別：教（Agama，聖教）屬於世俗諦，行（Pratipad，修行）屬於第一義諦。所以《雜心論》（Abhidharma-hṛdaya）中說：『經（Sūtra，修多羅）、律（Vinaya，毗奈耶）、阿毗曇（Abhidharma，阿毗達磨）被稱為世俗正法，三十七道品（bodhipākṣika-dharmāḥ，菩提分法）被稱為第一義諦。』這裡只闡述了最初的三種分類，其餘的暫且不辨析。 第一，首先從情理上分為二：五陰（pañca-skandha，五蘊）和合而被稱為某甲，凡是隨其稱謂而執著有我、有人，這被稱為世俗諦。聖人瞭解五陰的真相，知道其中沒有所謂的某甲，離開五陰也沒有所謂的某甲，這被稱為第一義諦。 第二，從假實上分為二：首先說明兩種法，有名有實的是實法，陰、界、入等依名而有，其體性可以被認識，所以說是『有實』。有名無實的是假法，瓶、衣、車乘、舍宅、軍隊等等，都只是假立其名，推求其體性則不可得，所以說是『無實』。據此辨析二諦，假法為世俗諦，實法為第一義諦。 第三，從事理上分為二：事為世俗諦，理為第一義諦。事有假有實，如我、眾生乃至兔角、旋火輪等是假事，諸陰、界、入是實事。這些都同屬於世俗諦。苦、集、滅、道的法相和道理屬於第一義諦。 下次就從破性宗（Svabhāva-vāda，自性論）中來辨析二諦。其中分為兩部分：前一部分從假法的空有來辨析二諦，后一部分從實法的空有來辨析二諦。就前一部分來說，首先說明世俗諦。世間法有五種，總括地標舉出來，然後列出這五種法的名稱，最後進行辨析和總結。對於這五種法，心無顛倒，就稱為第一義諦。所以說，自性本空，不立定性，就稱為『無顛倒』。 就后一部分來說，無燒割等，被稱為...
【English Translation】 English version: 'Having nothing to relinquish' is called the ultimate meaning (Paramārtha-satya, ultimate truth). Threefold distinction of phenomena and principles: The aggregates (Skandha), realms (Dhātu), and bases (Āyatana), etc., belong to the conditioned mundane truth (Saṃvṛti-satya, conventional truth). The aspects and principles embodied in the sixteen aspects (ākāra) of the Four Noble Truths (catvāri āryasatyāni) belong to the ultimate truth. Fourfold distinction of bondage and liberation: Suffering (Duḥkha) and origin (Samudaya) belong to the mundane truth; cessation (Nirodha) and path (Mārga) belong to the ultimate truth. Fivefold distinction of conditioned and unconditioned: Suffering, origin, and the non-superior aspects within the principles all belong to the mundane truth. The refined and superior aspects of cessation are said to be the ultimate. Sixfold distinction of emptiness and existence: Within the sixteen aspects of the Four Noble Truths, everything except emptiness (Śūnyatā) and non-self (Anātman) is called the mundane truth. The subtle and profound principles contained in emptiness and non-self are said to be the ultimate. Sevenfold distinction of practice and teaching: Teaching (Agama) belongs to the mundane truth; practice (Pratipad) belongs to the ultimate. Therefore, the Abhidharma-hṛdaya says: 'The Sutras (Sūtra), Vinaya (Vinaya), and Abhidharma (Abhidharma) are called the mundane righteous Dharma; the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ) are called the ultimate meaning.' Here, only the first three categories are elaborated; the rest are not discussed for now. First, it is initially divided into two from the perspective of sentiment and reason: The combination of the five aggregates (pañca-skandha) is called a certain person. All who, according to that designation, cling to the existence of self and others, this is called the mundane truth. Sages understand the true nature of the five aggregates, knowing that there is no so-called certain person within them, and that there is no so-called certain person apart from the five aggregates; this is called the ultimate truth. Second, it is divided into two from the perspective of the false and the real: First, it is explained that there are two kinds of dharmas: those with name and reality are real dharmas. Aggregates, realms, and bases, etc., exist based on name, and their nature can be recognized, so they are said to 'have reality.' Those with name but without reality are false dharmas. Jars, clothes, carts, houses, armies, and so on, are all merely provisionally established names. When their nature is investigated, it cannot be found, so they are said to 'have no reality.' Based on this analysis of the two truths, false dharmas are the mundane truth, and real dharmas are the ultimate truth. Third, it is divided into two from the perspective of phenomena and principles: Phenomena are the mundane truth, and principles are the ultimate truth. Phenomena can be false or real. For example, 'I,' 'sentient beings,' and even rabbit horns and whirling fire wheels are false phenomena; the aggregates, realms, and bases are real phenomena. All of these belong to the mundane truth. The aspects and principles of suffering, origin, cessation, and path belong to the ultimate truth. Next, the two truths will be analyzed from the perspective of the Svabhāva-vāda (essentialist school). This is divided into two parts: the first part analyzes the two truths from the perspective of the emptiness and existence of false dharmas, and the second part analyzes the two truths from the perspective of the emptiness and existence of real dharmas. Regarding the first part, the mundane truth is first explained. There are five kinds of mundane dharmas, which are comprehensively listed, then the names of these five kinds of dharmas are listed, and finally, analysis and conclusion are made. Regarding these five kinds of dharmas, the absence of inverted views is called the ultimate truth. Therefore, it is said that inherent nature is empty, and not establishing a fixed nature is called 'non-inverted'. Regarding the latter part, the absence of burning, cutting, etc., is called...
第一者。諸法性空名第一義。
下次就其破相宗中以辯二諦。八苦之相以為世諦。無八苦相為第一義。問曰。此宗所辯二諦與前何別。釋云。前說因緣假有以為世諦。此宗宣說妄相之有以為世諦。前宗宣說無性之空為第一義。此宗宣說無相之空為第一義。有斯別耳。
次就第四顯實宗中以辯二諦。事相緣起以為世諦。法性緣起名第一義。先喻后合。喻相云何。譬如一人隨用分多。若其走時名為走者。收刈之時名收刈者。如是一切。諸法如是。父母生邊名為世諦。因緣生邊名為第一。因緣所生泛有六重。一事因緣生。如毗曇說二法因緣生。唯苦無常生滅法數。三假因緣生。如成實說。四是妄相因緣所生猶如幻化。五是妄想因緣所生如夢所見。六是真實因緣所生。所謂佛性十二因緣如水起波。前五緣生並是世諦。今據第六故名第一。
自下第三約一實諦以明聖行。文別有二。一問答略辯。二問答廣辯。略中文殊先問起發。所言實諦其義云何。佛答有七。從真乃至常樂我凈。七中初門直指實體。實名真法當相正辯。若法非真不名實諦反以顯之。后之六門隨義分別。于中三對。初二一對所遣分別。次二一對行教分別。后二一對因果分別。就初對中前離四倒。后出妄想。心想見等是其妄想。實諦無倒正辯其相
【現代漢語翻譯】 現代漢語譯本：第一種，諸法的自性本空，這被稱為第一義諦（paramārtha-satya，勝義諦，最高的真理）。
接下來，就破相宗（形態破除宗）中來辨析二諦（dve satye，兩種真理）。八苦之相（生、老、病、死、愛別離、怨憎會、求不得、五蘊熾盛）被認為是世俗諦（saṃvṛti-satya，相對真理）。沒有八苦之相則為第一義諦。 問：此宗所辨析的二諦與之前的有何區別？ 答：之前所說因緣假有（pratītyasamutpāda， dependent arising）被認為是世俗諦，此宗宣說虛妄之相的存在被認為是世俗諦。前宗宣說無自性的空為第一義諦，此宗宣說無相之空為第一義諦。區別就在於此。
接下來，就第四顯實宗（顯明真實宗）中來辨析二諦。事相緣起被認為是世俗諦，法性緣起被稱為第一義諦。先用比喻，然後結合。比喻是怎樣的呢？譬如一個人，根據其所從事的活動而有不同的稱謂。當他奔跑時，被稱為奔跑者；當他收割時，被稱為收割者。一切諸法也是如此。從父母所生的一面來說，是世俗諦；從因緣所生的一面來說，是第一義諦。因緣所生大致有六重：一是事因緣生，如毗曇（Abhidharma，論藏）所說；二是法因緣生，唯有苦、無常、生滅等法數；三是假因緣生，如成實論（Satya-siddhi-śāstra）所說；四是妄相因緣所生，猶如幻化；五是妄想因緣所生，如夢中所見；六是真實因緣所生，即佛性（Buddha-dhātu，如來藏）和十二因緣（dvādaśāṅga-pratītyasamutpāda， twelve links of dependent origination），猶如水起波浪。前五種因緣所生都是世俗諦，現在根據第六種，所以稱為第一義諦。
從下面開始，第三部分，通過一實諦（eka-satya， one true reality）來闡明聖行（ārya-mārga， noble path）。文義上分為兩部分：一是問答略辯，二是問答廣辯。在略辯中，文殊菩薩（Mañjuśrī）首先提問啓發：所說的實諦，它的含義是什麼？佛陀回答有七個方面，從真（satya，真實）到常樂我凈（nitya-sukha-ātman-śubha， eternal bliss self pure）。在這七個方面中，第一個方面直接指出實體。實，名為真法，應當就其當下的狀態進行正確的辨析。如果法不是真實的，就不能稱為實諦，反過來以此來顯明實諦。後面的六個方面，根據意義分別闡述。其中有三對：前兩對是所要去除的分別，中間兩對是修行和教導的分別，后兩對是因和果的分別。就第一對而言，前面是遠離四顛倒（viparyāsa， four inversions），後面是去除妄想。心想見等是妄想。實諦沒有顛倒，正確地辨析它的相狀。
【English Translation】 English version: Firstly, the nature of all dharmas is emptiness, this is called the First Truth (paramārtha-satya).
Next, based on the Form-Destruction School, we will discuss the Two Truths (dve satye). The characteristics of the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering those you hate, not getting what you want, and the flourishing of the five aggregates) are considered the Conventional Truth (saṃvṛti-satya). The absence of the characteristics of the eight sufferings is the Ultimate Truth. Question: What is the difference between the Two Truths discussed in this school and the previous ones? Answer: Previously, the dependent arising (pratītyasamutpāda) of the provisional existence of causes and conditions was considered the Conventional Truth. This school proclaims that the existence of illusory appearances is the Conventional Truth. The previous school proclaimed that emptiness without inherent nature is the Ultimate Truth. This school proclaims that emptiness without characteristics is the Ultimate Truth. The difference lies in this.
Next, based on the Fourth Manifestation of Reality School, we will discuss the Two Truths. The arising of phenomena is considered the Conventional Truth, and the arising of the Dharma-nature is called the Ultimate Truth. First, there is a metaphor, then a combination. What is the metaphor? For example, a person has different names depending on what they are doing. When he is running, he is called a runner; when he is harvesting, he is called a harvester. All dharmas are like this. From the perspective of being born from parents, it is the Conventional Truth; from the perspective of being born from causes and conditions, it is the Ultimate Truth. The arising from causes and conditions roughly has six levels: first, arising from the causes and conditions of events, as the Abhidharma (論藏) says; second, arising from the causes and conditions of dharmas, only suffering, impermanence, arising and ceasing, and the number of dharmas; third, arising from the causes and conditions of the provisional, as the Satya-siddhi-śāstra (成實論) says; fourth, arising from the causes and conditions of illusory appearances, like illusions; fifth, arising from the causes and conditions of delusion, like what is seen in a dream; sixth, arising from the causes and conditions of reality, namely the Buddha-nature (Buddha-dhātu) and the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), like waves arising from water. The first five types of arising from causes and conditions are all Conventional Truths. Now, based on the sixth type, it is called the Ultimate Truth.
From here on, the third part, we will explain the Noble Path (ārya-mārga) through the One True Reality (eka-satya). The text is divided into two parts: first, a brief discussion through questions and answers; second, an extensive discussion through questions and answers. In the brief discussion, Mañjuśrī (文殊菩薩) first asks to initiate the discussion: What is the meaning of the so-called True Reality? The Buddha answers with seven aspects, from Truth (satya) to Eternity, Bliss, Self, and Purity (nitya-sukha-ātman-śubha). Among these seven aspects, the first aspect directly points to the substance. Reality is called True Dharma, and it should be correctly analyzed in its present state. If a dharma is not real, it cannot be called True Reality, and conversely, this is used to clarify the True Reality. The following six aspects are explained separately according to their meaning. Among them, there are three pairs: the first two pairs are the distinctions to be removed, the middle two pairs are the distinctions of practice and teaching, and the last two pairs are the distinctions of cause and effect. Regarding the first pair, the first is to be free from the Four Inversions (viparyāsa), and the second is to remove delusions. Thoughts, perceptions, and views are delusions. True Reality has no inversions, and correctly analyzes its characteristics.
。無倒名實牒以結之。實諦無妄正辯其相。妄不名實反以顯之。第二對中實名大乘約行實分別實。是佛說約教分別。第三對中實名一道就因分別。實名常等就果分別。
下廣釋之。解初門中文殊先問。若以真實為實諦者牒上初門。下對佛等而為請門。若是真法即是如來虛空佛性。若即如來虛空佛性。如是三法便無差別。此如來者是其真實法身如來。如來是果。佛性是因。若論虛空非因非果。彼前實諦據佛以論畢竟清凈。於此體上更無生死妄染可得故即如來。就凡論之。猶為生死妄想所覆。與后顯時凈德為本。故名佛性。就實論實。實則平等。離一切性故曰虛空。良以此三皆即實諦故無差別。下佛答之。述其所問即為答矣。文中有三。一總明如來虛空佛性非苦集等。亦非彼諦而是其實。二所言苦者為無常下別釋如來虛空佛性非苦集等。但是其實。三複次真者即如來下別釋如來虛空佛性非是彼諦但是其實。初中兩番。一就苦等明其淺深三種差別。苦中三者。三苦之八事苦差別直名為苦。即此苦法因緣有無法相不謬說之為諦。不同向前一實之諦所依不空如來藏性名之為實。集中三者。諸業煩惱說之為集。諦實如上。滅中三者。數滅無為直名為滅。諦實如上。道中三者。戒定慧等直名為道。諦實如上。二明如來虛空佛性
【現代漢語翻譯】 現代漢語譯本：沒有用顛倒的名詞和實際情況不符的文書來結束它。真實的道理沒有虛妄，正確地辨析它的相狀。虛妄不能稱為真實，反而用來彰顯真實。第二對中，『實』指大乘，從修行的真實來分別真實；『是佛說』從教義來分別。第三對中，『實』指唯一道路，從因上來分別；『實』指常等，從果上來分別。
下面廣泛地解釋它。解釋第一門時，文殊菩薩先問：『如果以真實作為實諦』，這是呼應上面的第一門。下面針對佛等而請求開示。『如果是真法，那就是如來（Tathagata，佛的稱號），虛空（emptiness），佛性（Buddha-nature）。』如果就是如來、虛空、佛性，那麼這三種法就沒有差別。這裡的如來是指真實的法身如來（Dharmakaya Tathagata）。如來是果，佛性是因。如果說虛空，既不是因也不是果。前面的實諦是根據佛來說的，畢竟是清凈的，在這個本體上再沒有生死妄染可以得到，所以就是如來。就凡夫來說，仍然被生死妄想所覆蓋，與後面顯現時以清凈功德為根本，所以名為佛性。就真實來說真實，真實就是平等，遠離一切自性，所以叫做虛空。正是因為這三者都屬於實諦，所以沒有差別。』下面佛回答說，敘述他的提問就是回答了。文中有三點。一是總的說明如來、虛空、佛性不是苦集等，也不是那些諦，而是真實。二是『所言苦者為無常』，下面分別解釋如來、虛空、佛性不是苦集等，而只是真實。三是『複次真者即如來』，下面分別解釋如來、虛空、佛性不是那些諦，而只是真實。第一點中有兩層意思。一是就苦等說明它們的淺深三種差別。苦中三種，三苦的八事苦差別直接稱為苦。即這種苦法因緣有無法相不謬說之為諦。不同於前面一實之諦所依不空如來藏性（Tathagatagarbha，如來藏）名為實。集中三種，諸業煩惱說之為集。諦實如上。滅中三種，數滅無為直接稱為滅。諦實如上。道中三種，戒定慧等直接稱為道。諦實如上。二是說明如來、虛空、佛性。
【English Translation】 English version: There is no ending it with inverted nominal documents that do not match the actual situation. The true principle is without falsehood, correctly analyzing its characteristics. Falsehood cannot be called truth, but instead is used to highlight the truth. In the second pair, 'truth' refers to Mahayana, distinguishing truth from the reality of practice; 'is what the Buddha said' distinguishes from the doctrine. In the third pair, 'truth' refers to the one path, distinguishing from the cause; 'truth' refers to permanence, etc., distinguishing from the result.
The following broadly explains it. When explaining the first gate, Manjushri (Manjusri, Bodhisattva of wisdom) first asks: 'If truth is taken as the real truth,' this echoes the first gate above. The following requests instruction from the Buddha (Buddha) and others. 'If it is the true Dharma, then it is the Tathagata (Tathagata, title of the Buddha), emptiness (emptiness), Buddha-nature (Buddha-nature).' If it is the Tathagata, emptiness, and Buddha-nature, then these three dharmas have no difference. The Tathagata here refers to the true Dharmakaya Tathagata (Dharmakaya Tathagata). The Tathagata is the result, and Buddha-nature is the cause. If we talk about emptiness, it is neither cause nor result. The previous real truth is based on the Buddha, after all, it is pure, and there is no birth, death, or delusion that can be obtained on this entity, so it is the Tathagata. As for ordinary people, they are still covered by birth, death, and delusions, and when it appears later, it takes pure merit as its foundation, so it is called Buddha-nature. Speaking of truth in terms of truth, truth is equality, away from all self-nature, so it is called emptiness. It is precisely because these three all belong to the real truth that there is no difference.' The Buddha answers below, stating his question is the answer. There are three points in the text. First, it generally explains that the Tathagata, emptiness, and Buddha-nature are not suffering, accumulation, etc., nor are they those truths, but are real. Second, 'What is said to be suffering is impermanence,' the following separately explains that the Tathagata, emptiness, and Buddha-nature are not suffering, accumulation, etc., but are only real. Third, 'Furthermore, the true is the Tathagata,' the following separately explains that the Tathagata, emptiness, and Buddha-nature are not those truths, but are only real. There are two levels of meaning in the first point. First, in terms of suffering, etc., explain their shallow and deep three differences. Among the three sufferings, the eight sufferings of the three sufferings are directly called suffering. That is, this kind of suffering Dharma's causes and conditions have no way of not mistakenly saying it as truth. It is different from the previous one real truth that relies on the non-empty Tathagatagarbha (Tathagatagarbha, Womb of the Tathagata) called reality. Among the three accumulations, all karma and afflictions are said to be accumulation. The truth is as above. Among the three cessations, the number of cessations and non-action are directly called cessation. The truth is as above. Among the three paths, precepts, concentration, wisdom, etc. are directly called the path. The truth is as above. Second, it explains the Tathagata, emptiness, and Buddha-nature.
不同前二。但即其實。如來有二。一報。二法。若論報身即滅即道。今說法身。是故乃至非滅非道。自下第二別釋如來虛空佛性。不同苦集滅道四事。但即其實。苦中五句。一辯苦相。所言苦者牒前有苦。下辯其相。苦性非恒故曰無常。苦體虛妄見實則舍故云可斷。二是實下就苦顯實。苦家實性是一實諦故名為實。不同向前所非之諦。三明如來不同前相。言非苦者不同向前所牒之苦。非無常者不同向前為無常相。非可斷者不同向前是可斷相。四是故下辯明如來唯即前實。以是如來不同向前苦等相故唯是其實。五以如來類空佛性。集中亦五。一辯集相。所言集者牒前有集。下辯其相。能令陰生正顯集義名苦無常。傍論集過。集體生滅。生滅交切故名為苦。集體遷流故曰無常。問曰。無常苦無我等是其苦行。今以何義說之為集。釋言。苦等有別有通。別則苦中唯有無我等。更無餘義。集中唯有因集有緣。苦上設有因集等義判屬集中。集中雖有無常等義判入苦中。通則苦中亦有集義。故彼十二因緣法中苦果生后同名因緣。因緣猶是集之別稱。集中亦有無常等義。故此文中說集以為無常與苦。義雖通有。苦中用彼無常苦等以為正義。因集有等以為兼義。故名苦諦。集中用彼因集有等以為正義。苦無常等以之為兼。故名集諦。今
【現代漢語翻譯】 現代漢語譯本 與前兩者不同。但就是那個實際。如來有二種身：一是報身（Sambhogakāya，為酬報過去願行而顯現的佛身），二是法身（Dharmakāya，佛法的體現）。如果討論報身，它既是生滅的，也是可證悟的。現在所說法身，所以才說它非生滅，非可證悟。下面第二部分分別解釋如來的虛空佛性，它不同於苦、集、滅、道四聖諦（Four Noble Truths）。但就是那個實際。在苦諦（Dukkha， suffering）中有五句：第一句辨析苦的相狀。『所言苦者』，是承接前面所說的『有苦』。下面辨析它的相狀。苦的性質不是恒常的，所以說是『無常』。苦的本體是虛妄的，見到真實就會捨棄它，所以說是『可斷』。第二句，『二是實下』，就苦來顯現真實。苦的真實本性就是一實諦（Tathatā， ultimate reality），所以名為『實』。這不同於前面所否定的那些諦。第三句，說明如來不同於前面的相狀。『言非苦者』，不同於前面所承接的『苦』。『非無常者』，不同於前面所說的『無常』相。『非可斷者』，不同於前面所說的『可斷』相。第四句，『四是故下』，辨明如來只是那個實際。因為如來不同於前面所說的苦等相，所以只是那個實際。第五句，用如來類比虛空佛性。在集諦（Samudaya， the origin of suffering）中也有五句：第一句辨析集的相狀。『所言集者』，是承接前面所說的『有集』。下面辨析它的相狀。能使五陰（Skandha， the five aggregates of clinging）產生，正是顯現了集的含義，名為『苦無常』。從側面論述集的過患。集是生滅的。生滅交替，所以名為『苦』。集是遷流變化的，所以說是『無常』。有人問：無常、苦、無我等是苦行，現在用什麼意義來說它是集呢？回答說：苦等有別有通。別是指在苦諦中只有無我等，沒有其他的含義。在集諦中只有因集有緣。苦諦中即使有因集等的含義，也判屬於集諦。集諦中即使有無常等的含義，也判入苦諦。通是指苦諦中也有集的含義。所以在十二因緣法（Twelve Nidānas）中，苦果產生后也叫做因緣，因緣仍然是集的別稱。集諦中也有無常等的含義，所以本文中說集是無常和苦。意義雖然是共通的，但在苦諦中用無常、苦等作為主要的含義，用因集有等作為兼帶的含義，所以名為苦諦。在集諦中用因集有等作為主要的含義，用苦、無常等作為兼帶的含義，所以名為集諦。現在
【English Translation】 English version Different from the previous two. But it is that very reality. The Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) has two bodies: one is the Sambhogakāya (Sambhogakāya, the enjoyment body, the body in which a Buddha manifests to teach bodhisattvas), and the other is the Dharmakāya (Dharmakāya, the dharma body, the embodiment of the Buddha's teachings). If we discuss the Sambhogakāya, it is both subject to cessation and attainable through the path. What is now being discussed is the Dharmakāya, and that is why it is said to be neither subject to cessation nor attainable through the path. The second part below separately explains the Tathagata's empty Buddha-nature, which is different from the Four Noble Truths (Four Noble Truths) of suffering, origin, cessation, and path. But it is that very reality. In the Truth of Suffering (Dukkha, suffering) there are five sentences: The first sentence analyzes the characteristics of suffering. 'What is meant by suffering' refers to the 'existence of suffering' mentioned earlier. The following analyzes its characteristics. The nature of suffering is not constant, so it is said to be 'impermanent'. The substance of suffering is illusory, and seeing the truth will lead to abandoning it, so it is said to be 'severable'. The second sentence, 'The second is reality below', reveals reality through suffering. The true nature of suffering is the One Reality (Tathatā, ultimate reality), so it is called 'real'. This is different from the truths denied earlier. The third sentence explains that the Tathagata is different from the previous characteristics. 'What is meant by non-suffering' is different from the 'suffering' mentioned earlier. 'What is meant by non-impermanence' is different from the 'impermanent' characteristic mentioned earlier. 'What is meant by non-severable' is different from the 'severable' characteristic mentioned earlier. The fourth sentence, 'The fourth is therefore below', clarifies that the Tathagata is only that reality. Because the Tathagata is different from the suffering and other characteristics mentioned earlier, it is only that reality. The fifth sentence uses the Tathagata to analogize the empty Buddha-nature. In the Truth of Origin (Samudaya, the origin of suffering) there are also five sentences: The first sentence analyzes the characteristics of origin. 'What is meant by origin' refers to the 'existence of origin' mentioned earlier. The following analyzes its characteristics. Being able to cause the arising of the five aggregates (Skandha, the five aggregates of clinging) precisely reveals the meaning of origin, and is called 'suffering and impermanence'. It discusses the faults of origin from the side. Origin is subject to arising and ceasing. Arising and ceasing alternate, so it is called 'suffering'. Origin is subject to change and flow, so it is said to be 'impermanent'. Someone asks: Impermanence, suffering, non-self, etc., are ascetic practices, so what meaning is used to say that it is origin? The answer is: Suffering, etc., have distinctions and commonalities. Distinction means that in the Truth of Suffering there is only non-self, etc., and no other meaning. In the Truth of Origin there is only cause and condition. Even if there is the meaning of cause and condition in the Truth of Suffering, it is judged to belong to the Truth of Origin. Even if there is the meaning of impermanence, etc., in the Truth of Origin, it is judged to belong to the Truth of Suffering. Commonality means that there is also the meaning of origin in the Truth of Suffering. Therefore, in the Twelve Nidānas (Twelve Nidānas), the suffering result is also called cause and condition after it arises, and cause and condition is still another name for origin. There is also the meaning of impermanence, etc., in the Truth of Origin, so this text says that origin is impermanent and suffering. Although the meaning is common, in the Truth of Suffering, impermanence, suffering, etc., are used as the main meaning, and cause and condition, etc., are used as the accompanying meaning, so it is called the Truth of Suffering. In the Truth of Origin, cause and condition, etc., are used as the main meaning, and suffering, impermanence, etc., are used as the accompanying meaning, so it is called the Truth of Origin. Now
就通義故說集諦。為無常苦是可斷相彰集體虛。見實則舍故名可斷。二是為下就集顯實。集家實性是一實諦故名實諦。不同向前所非之諦。三如來下辯明如來不同前相。如來非集不同向前所牒之集。非陰因者不同向前能令陰生。非可斷相不同向前是可斷相。亦應說言非無常相。文略故無。四是下辯明如來唯即前實。以是如來不同集相故是實諦。五以如來類空佛性。滅中亦五。一明滅相。所言滅者牒前有滅。下類其相。名滅煩惱正顯滅義。亦常無常隨義分別。先舉后釋。二乘所得有二種義名曰無常。一終須遷轉趣向大乘故曰無常。二二乘之人雖入涅槃。于未來世心想還生。心想生故滅則不恒。故曰無常。亦名證法對心顯滅。二是為下就滅顯實。滅之實性是一實諦故名實。三明如來不同滅相。不名滅者不同向前所牒滅諦。不名能滅不同向前名滅煩惱。非常無常不同向前亦常無常。不名證知不同向前亦名證法。法身如來古今平等。不同滅諦除障始克。故不名證。四常住下辯明如來唯即前實。體真常住故名實諦。五以如來類空佛性。道中亦五。一辯道相。道者牒前。下辯其相。能斷煩惱彰道功能。亦常無常顯其體義。二乘之道一向無常。大乘之中有常無常。真道是常。緣治無常。可修法有道是心法可以進習故名可修。二是名下
【現代漢語翻譯】 現代漢語譯本 就通義故說集諦（duhkha-samudaya-satya）。因為無常、苦是可斷之相，彰顯集諦的虛妄。見其真實則捨棄，故名可斷。二是為下，就集諦顯明真實。集諦的真實自性是一實諦，故名實諦。不同於前面所否定的諦。三如來下，辨明如來不同於前面的相。如來非集諦，不同於前面所說的集諦。非陰因者，不同於前面能令陰生。非可斷相，不同於前面是可斷之相。也應該說非無常相，但文中省略了。四是下，辨明如來唯獨是前面的真實。因為如來不同於集諦之相，所以是實諦。五以如來類比空性和佛性。 滅諦（duhkha-nirodha-satya）中也有五點。一，闡明滅相。所言『滅』，是承接前面的有滅。下面類比它的相。名為滅煩惱，正是顯明滅的意義。也說常、無常，隨其意義分別。先舉出，后解釋。二乘所得有兩種意義，名為無常。一是終究需要遷轉，趣向大乘，所以說無常。二是二乘之人雖然進入涅槃（nirvana），在未來世，心想還會產生。心想產生，所以滅則不恒常，故說無常。也名為證法，對心顯滅。二是為下，就滅諦顯明真實。滅諦的真實自性是一實諦，故名實諦。三，闡明如來不同於滅相。不名滅者，不同於前面所說的滅諦。不名能滅，不同於前面所說的滅煩惱。非常、無常，不同於前面所說的亦常、無常。不名證知，不同於前面所說的亦名證法。法身如來古今平等，不同於滅諦除障才得以顯現，所以不名證。四，常住下，辨明如來唯獨是前面的真實。體性真實常住，故名實諦。五，以如來類比空性和佛性。 道諦（duhkha-nirodha-gamini-patipada-satya）中也有五點。一，辨說道相。『道』是承接前面所說的。下面辨明它的相。能斷煩惱，彰顯道的功能。也說常、無常，顯明它的體義。二乘之道一向無常，大乘之中有常、無常。真道是常，緣治是無常。可修之法，有道是心法，可以進習，故名可修。二是名下
【English Translation】 English version Regarding the meaning, the Samudaya Satya (duhkha-samudaya-satya) [Truth of the Origin of Suffering] is explained. Because impermanence and suffering are characteristics that can be severed, it highlights the illusory nature of the Samudaya Satya. Seeing its reality means abandoning it, hence it's called 'severable.' 'Secondly, below,' reveals the reality of Samudaya. The true nature of Samudaya is the One Real Truth, hence it's called 'Real Truth,' different from the truths previously negated. 'Thirdly, the Tathagata below,' distinguishes the Tathagata from the previous characteristics. The Tathagata is not Samudaya, different from the previously mentioned Samudaya. 'Not the cause of skandhas' means not causing the arising of skandhas as before. 'Not a severable characteristic' means not having the severable characteristic as before. It should also be said 'not an impermanent characteristic,' but it's omitted in the text. 'Fourthly, below,' clarifies that the Tathagata is solely the previous reality. Because the Tathagata is different from the characteristics of Samudaya, it is the Real Truth. 'Fifthly,' the Tathagata is likened to emptiness and Buddha-nature. There are also five points regarding the Nirodha Satya (duhkha-nirodha-satya) [Truth of the Cessation of Suffering]. First, clarifying the characteristic of cessation. 'Cessation' refers to the previous existence of cessation. Below, its characteristics are analogized. It's called 'cessation of afflictions,' which precisely reveals the meaning of cessation. It's also said to be permanent and impermanent, distinguished according to its meaning. First, it's mentioned, then explained. What the Two Vehicles attain has two meanings, called impermanence. One is that it ultimately needs to transform and move towards the Mahayana, hence it's called impermanent. Two, although people of the Two Vehicles enter Nirvana (nirvana), thoughts will still arise in future lives. Because thoughts arise, cessation is not constant, hence it's called impermanent. It's also called 'proving the Dharma,' revealing cessation in relation to the mind. 'Secondly, below,' reveals the reality of Nirodha. The true nature of Nirodha is the One Real Truth, hence it's called 'Real Truth.' Third, clarifying that the Tathagata is different from the characteristic of cessation. 'Not called cessation' means different from the previously mentioned Nirodha Satya. 'Not called the one who can cease' means different from the previously mentioned cessation of afflictions. 'Not permanent or impermanent' means different from the previously mentioned permanent and impermanent. 'Not called knowing' means different from the previously mentioned 'proving the Dharma.' The Dharmakaya Tathagata is equal throughout the past and present, different from the Nirodha Satya, which only manifests after removing obstacles, hence it's not called 'proving.' Fourth, 'Permanent dwelling below,' clarifies that the Tathagata is solely the previous reality. Its nature is truly permanent, hence it's called 'Real Truth.' Fifth, the Tathagata is likened to emptiness and Buddha-nature. There are also five points regarding the Marga Satya (duhkha-nirodha-gamini-patipada-satya) [Truth of the Path to the Cessation of Suffering]. First, discussing the characteristic of the path. 'Path' refers to what was previously mentioned. Below, its characteristics are clarified. It can sever afflictions, highlighting the function of the path. It's also said to be permanent and impermanent, revealing its essential meaning. The path of the Two Vehicles is always impermanent, while in the Mahayana, there is permanence and impermanence. The true path is permanent, while the conditioned treatment is impermanent. The Dharma that can be cultivated, the path, is a mental Dharma, which can be advanced and practiced, hence it's called 'cultivatable.' 'Secondly, named below'
就道辨實。三明如來不同道相。如來非道不同向前所牒之道。如來非能斷煩惱者不同向前能斷煩惱。非常無常不同向前亦常無常。非可修者不同向前是可修法。四常住下辯明如來唯即前實。以常住故名為實諦。五以如來類空佛性。
自下第三別釋如來虛空佛生非諦是實。于中有二。一以真法即如來等。二有苦因下明如來等不同彼諦唯其是實。先總后別。總中初先並舉四諦。言有苦者舉前苦諦。有苦因者牒前集諦。有苦盡者牒前滅諦。有苦對者牒前道諦。次明如來不同彼諦。如來非苦不同苦諦。乃至非對不同道諦。中越集滅故曰乃至。是故下結。結彼如來是實非諦。后以如來類空佛性。別中偏明不同苦諦。余略不論。苦者有為有漏無樂辯其諦相。如來非為非漏安樂明佛不同。是實非諦總以結之。虛空佛性略而不論。
明不倒中文殊先問。如佛所說不倒名實牒佛前言。若爾諦中有四倒不就諦審問。如其有下就之設難。若四諦中有四倒者是則實諦不離四倒。云何上言無有顛倒名為實諦一切顛倒不名為實。下佛為釋。一切顛倒皆入苦諦略明倒心是苦非實倒應是集。報心為體。報心是苦。從體以名故云入苦。又此倒心與苦作因生苦名苦。以是苦故四諦中有。不名實諦。如眾生下廣明倒心是苦非實。于中初先法說明倒
【現代漢語翻譯】 現代漢語譯本 辨明真實的道理。三明如來（具有三種智慧的如來）與之前的道在相上不同。如來不是道，這與之前所說的道不同。如來不是能夠斷除煩惱者，這與之前所說的能夠斷除煩惱者不同。如來不是常也不是無常，這與之前所說的常與無常不同。如來不是可以修習的，這與之前所說的可以修習的法不同。在四常住之下，辨明如來只是與之前的真實相應。因為常住的緣故，被稱為實諦。五，用如來比作空性和佛性。
下面第三部分，分別解釋如來、虛空、佛性不是諦而是實。其中分為兩部分。第一部分，用真法來比喻如來等。第二部分，從『有苦因』開始，說明如來等不同於四諦，只是真實。先總說，后別說。總說中，首先並列舉出四諦。說『有苦』，是舉出之前的苦諦。說『有苦因』，是照應之前的集諦。說『有苦盡』，是照應之前的滅諦。說『有苦對』，是照應之前的道諦。其次，說明如來不同於四諦。如來不是苦，這與苦諦不同。乃至如來不是對，這與道諦不同。中間省略了集諦和滅諦，所以說『乃至』。因此，下面總結說，總結說如來是實而不是諦。後面用如來比作空性和佛性。在別說中，偏重說明如來不同於苦諦，其餘的略而不論。苦，是有為、有漏、無樂，辨明它的諦相。如來不是有為、不是有漏，是安樂，說明佛與苦諦不同。是實而非諦，總的用這句話來總結。虛空和佛性，略而不論。
在『明不倒』中，文殊菩薩先問。『如佛所說不倒名實』，是照應佛之前所說的話。如果這樣，四諦中有四倒，不就四諦來審問。『如其有下』，就此提出疑問。如果四諦中有四倒，那麼實諦就不能離開四倒。為什麼上面說沒有顛倒，名為實諦，一切顛倒不名為實？下面佛來解釋。一切顛倒都歸入苦諦，簡略說明倒心是苦而不是實，倒心應該是集諦。以報心為本體。報心是苦。從本體來命名，所以說歸入苦諦。而且這種倒心與苦作因，產生苦，名為苦。因為是苦的緣故，所以在四諦中存在，不名為實諦。『如眾生下』，廣泛說明倒心是苦而不是實。其中首先用法來說明倒。
【English Translation】 English version To discern the reality of the Path. The Three-Enlightened Tathagata (Tathagata with three kinds of wisdom) differs in aspect from the previously mentioned Path. The Tathagata is not the Path, differing from the previously stated Path. The Tathagata is not one who can sever afflictions, differing from the previous one who can sever afflictions. The Tathagata is neither permanent nor impermanent, differing from the previous permanent and impermanent. The Tathagata is not something that can be cultivated, differing from the previous Dharma that can be cultivated. Below the Four Abodes of Permanence, it clarifies that the Tathagata is only in accordance with the previous reality. Because of permanence, it is called the True Reality. Five, using the Tathagata to compare to emptiness and Buddha-nature.
Below, in the third part, it separately explains that the Tathagata, emptiness, and Buddha-nature are not Truths (諦, dì) but realities (實, shí). It is divided into two parts. The first part uses True Dharma to exemplify the Tathagata, etc. The second part, starting from 'having the cause of suffering,' explains that the Tathagata, etc., are different from the Four Noble Truths, being only reality. First, a general explanation, then a specific explanation. In the general explanation, it first lists the Four Noble Truths together. Saying 'having suffering' refers to the previous Truth of Suffering. Saying 'having the cause of suffering' corresponds to the previous Truth of Accumulation. Saying 'having the cessation of suffering' corresponds to the previous Truth of Cessation. Saying 'having the opposite of suffering' corresponds to the previous Truth of the Path. Secondly, it explains that the Tathagata is different from the Four Noble Truths. The Tathagata is not suffering, which is different from the Truth of Suffering. And so on, the Tathagata is not the opposite, which is different from the Truth of the Path. The Truth of Accumulation and the Truth of Cessation are omitted in the middle, so it says 'and so on.' Therefore, the following concludes, concluding that the Tathagata is reality and not Truth. Later, it uses the Tathagata to compare to emptiness and Buddha-nature. In the specific explanation, it focuses on explaining that the Tathagata is different from the Truth of Suffering, and the rest is omitted. Suffering is conditioned (有為, yǒu wéi), defiled (有漏, yǒu lòu), and without joy, clarifying its aspect as a Truth. The Tathagata is not conditioned, not defiled, and is joy, explaining that the Buddha is different from the Truth of Suffering. It is reality and not Truth, generally summarizing with this sentence. Emptiness and Buddha-nature are briefly omitted.
In 'Clarifying Non-Inversion,' Manjushri Bodhisattva first asks. 'As the Buddha said, non-inversion is called reality' corresponds to what the Buddha said before. If so, there are four inversions in the Four Noble Truths, not questioning based on the Four Noble Truths. 'If there is below' raises a question based on this. If there are four inversions in the Four Noble Truths, then the True Reality cannot be separated from the four inversions. Why does it say above that there is no inversion, called True Reality, and all inversions are not called reality? Below, the Buddha explains. All inversions are included in the Truth of Suffering, briefly explaining that the inverted mind is suffering and not reality, the inverted mind should be the Truth of Accumulation. Taking the retribution mind as its essence. The retribution mind is suffering. Naming it from its essence, so it is said to be included in the Truth of Suffering. Moreover, this inverted mind acts as a cause with suffering, producing suffering, called suffering. Because it is suffering, it exists in the Four Noble Truths and is not called True Reality. 'Like sentient beings below' extensively explains that the inverted mind is suffering and not reality. Among them, it first uses Dharma to explain inversion.
。譬如已下喻說顯倒。如是倒下明倒是苦。
明不妄中文殊先問。如佛所說不妄是實牒佛前言若爾虛妄則非實諦以理審問。佛答有二。一明虛妄是苦非實。二聲聞下明離虛妄方得為實。前中初言一切虛妄皆入苦諦略明虛妄是苦非實。理實妄體亦是集諦。報心為體。從體以名故說為苦。如眾生下廣明虛妄是苦非實。后中先明諸聖不行故名虛妄。后明諸聖斷離名實。
明大乘中文殊先問。如佛所說大乘是實牒佛前言。當知聲聞緣覺不實以理審問。下佛為辯。彰彼二乘亦實不實。先舉后釋。
明佛說中文殊先問。佛答有二。一明魔說苦集諦攝而非實諦。二凡是下辨定魔說。
明一道中文殊先問。如佛所說一道無二牒佛前言。外道亦說一道無二若言一下相對為問。若言一道與外何別責其差別。若無差下難破無別。若內與外無差別者是則內外二道清凈。云何上言一道清凈。下佛答之。先明外道但有苦集而無滅道。于非滅下釋無所以。妄生憶想是故實無。于中先明外道之人非滅道中生滅道想。四空非滅妄生滅想。彼因非道妄生道想。余亦如是。次明外道非因果中生因果想。果猶是滅。因是道也。以是義下結彼外道實無一道清凈之義。
第七常樂我凈等中文殊先問。如佛所說常樂我凈是實義者牒佛前
【現代漢語翻譯】 現代漢語譯本： 譬如用下面的比喻來說明顛倒。像這樣用顛倒來說明，顛倒就是苦。
爲了闡明不虛妄的含義，文殊菩薩首先提問：『如佛所說，不虛妄是真實的』，這是重複佛之前所說的話。『如果這樣，那麼虛妄就不是真實的真諦』，這是用道理來審問。佛陀回答分為兩部分。第一部分說明虛妄是苦，不是真實的。第二部分從『聲聞』開始，說明離開虛妄才能成為真實。在第一部分中，首先說『一切虛妄都歸入苦諦』，簡要說明虛妄是苦，不是真實的。實際上，虛妄的本體也是集諦，以報應之心為本體。因為從本體而得名，所以說為苦。從『如眾生』開始，詳細說明虛妄是苦，不是真實的。在第二部分中，首先說明諸位聖者不行虛妄之道，所以稱為虛妄。之後說明諸位聖者斷離虛妄，才能證得真實。
爲了闡明大乘的含義，文殊菩薩首先提問：『如佛所說，大乘是真實的』，這是重複佛之前所說的話。『應當知道聲聞、緣覺是不真實的』，這是用道理來審問。下面佛陀為之辯解，彰顯聲聞、緣覺既是真實的，又是不真實的。先提出觀點，後進行解釋。
爲了闡明佛陀所說的含義，文殊菩薩首先提問。佛陀的回答分為兩部分。第一部分說明魔所說的是苦集諦所攝，而不是真實的真諦。第二部分從『凡是』開始，辨別判定魔所說的話。
爲了闡明一道的含義，文殊菩薩首先提問：『如佛所說，一道沒有二』，這是重複佛之前所說的話。『外道也說一道沒有二』，如果說『一道』，下面就相對地提出問題。『如果說一道與外道沒有區別』，這是責問它們之間的差別。『如果沒有差別』，這是用難題來破斥沒有差別。『如果內在與外在沒有差別，那麼內外兩種道都是清凈的』。『為什麼』上面說『一道清凈』。下面佛陀回答這個問題。首先說明外道只有苦集，而沒有滅道。從『于非滅』開始，解釋沒有滅道的原因。因為虛妄地產生憶想，所以實際上沒有。其中首先說明外道之人，在非滅道中產生滅道的想法。四空非滅，虛妄地產生滅的想法。彼因非道，虛妄地產生道的想法。其餘的也像這樣。其次說明外道在非因果中產生因果的想法。果仍然是滅，因是道。因為這個緣故，總結說外道實際上沒有一道清凈的含義。
第七，關於常樂我凈等，文殊菩薩首先提問：『如佛所說，常樂我凈是真實的意義』，這是重複佛之前所
【English Translation】 English version: For example, the following analogy is used to illustrate inversion. In this way, using inversion to explain, inversion is suffering (苦, duhkha).
To clarify the meaning of non-delusion, Manjushri (文殊, Wenshu) first asks: 'As the Buddha (佛, Fo) said, non-delusion is real,' repeating what the Buddha said earlier. 'If so, then delusion is not a real truth,' using reason to question. The Buddha's answer is in two parts. The first part explains that delusion is suffering and not real. The second part, starting with 'Shravaka (聲聞, Shengwen),' explains that only by leaving delusion can one become real. In the first part, it first says, 'All delusions enter the truth of suffering,' briefly explaining that delusion is suffering and not real. In reality, the substance of delusion is also the truth of accumulation (集諦, Jidi), with the mind of retribution as its substance. Because it is named from the substance, it is said to be suffering. Starting with 'Like sentient beings,' it explains in detail that delusion is suffering and not real. In the second part, it first explains that the saints do not practice the path of delusion, so it is called delusion. Then it explains that the saints cut off delusion to attain reality.
To clarify the meaning of Mahayana (大乘, Dacheng), Manjushri first asks: 'As the Buddha said, Mahayana is real,' repeating what the Buddha said earlier. 'It should be known that Shravakas and Pratyekabuddhas (緣覺, Yuanjue) are not real,' using reason to question. Below, the Buddha defends it, highlighting that Shravakas and Pratyekabuddhas are both real and unreal. First, the view is presented, and then explained.
To clarify the meaning of what the Buddha said, Manjushri first asks. The Buddha's answer is in two parts. The first part explains that what the demons (魔, Mo) say is included in the truths of suffering and accumulation, but is not a real truth. The second part, starting with 'All that is,' distinguishes and determines what the demons say.
To clarify the meaning of the One Vehicle (一道, Yidao), Manjushri first asks: 'As the Buddha said, the One Vehicle has no duality,' repeating what the Buddha said earlier. 'The heretics (外道, Waidao) also say the One Vehicle has no duality,' if 'One Vehicle' is said, then the question is raised relatively below. 'If the One Vehicle is no different from the heretics,' this questions the difference between them. 'If there is no difference,' this uses a difficult question to refute the lack of difference. 'If the inner and outer have no difference, then the inner and outer two paths are pure.' 'Why' did the above say 'One Vehicle is pure.' Below, the Buddha answers this question. First, it explains that the heretics only have suffering and accumulation, but no cessation (滅, Mie) and path (道, Dao). Starting with 'In non-cessation,' it explains the reason for the lack of cessation and path. Because of falsely generating memories and thoughts, there is actually nothing. Among them, it first explains that the heretics generate thoughts of cessation and path in non-cessation and path. The Four Formless Realms (四空, Sikong) are not cessation, falsely generating thoughts of cessation. That cause is not the path, falsely generating thoughts of the path. The rest are also like this. Secondly, it explains that the heretics generate thoughts of cause and effect in non-cause and effect. Effect is still cessation, and cause is the path. Because of this reason, it concludes that the heretics actually have no meaning of the One Vehicle being pure.
Seventh, regarding permanence, bliss, self, and purity (常樂我凈, Changlewojing), Manjushri first asks: 'As the Buddha said, permanence, bliss, self, and purity are the real meaning,' repeating what the Buddha said earlier.
言。諸外道下舉外翻內。諸外道有佛法中無略翻其內。何以下釋種種說有。常樂下結。釋中先問。下廣辨辯。明諸外道廣說諸行常樂我常。故外道有。佛說諸行無常苦等。所以應無。文中初明外道計常。次樂。次凈。后明計我。
常中初略次廣后結。諸外道輩亦說是常是初略也。謂說五陰諸行常矣。云何下廣。先徴后辯。有八複次。一以可意不可意報受之不失證成常義。先直立常。若言已下難破無常。以是義下結成已常。二以殺生為因不亡證成常義。先自立常。若言已下難破無常。三繫心下以彼世人專念不忘證成常義。先自立常。若無常下難破無常。四一切憶下以其所想不滅證常。若無常下難破無常。五諸所作業下以所久習增長證常。六算數下以其算數增長證常。先立常義。次破無常。以一不滅得至二下結成已常。七如讀誦下以其讀誦漸增證常。亦初立常。次破無常。后結常義。八瓶衣下以其一切諸物不滅證成常義。后結可知。
次明計樂。復言有樂總以標舉。云何下廣。有五複次。一以受者得可意報證成有樂。先略。次廣。以是下結。二以生人求望心故證成有樂。先明有樂。次破無樂。以求下結。三以佈施能為樂因證成有樂。先舉。次辯。是故下結。四以觸數能為樂緣證成有樂。先明有樂。次破無樂。
【現代漢語翻譯】 現代漢語譯本：
這段話解釋了外道（Tirthika，指佛教以外的其他宗教或哲學派別）如何從外部現象推斷內部本質。外道認為佛法中沒有的東西，就略去不談其內在含義。為什麼下面的解釋要說種種『有』呢？因為他們執著于常、樂等概念。下面將詳細辨析。外道廣泛宣揚諸行是常、樂、我的，所以外道才存在。而佛陀宣說諸行是無常、苦等，所以外道本不應存在。文中首先闡明外道計度為『常』，其次是『樂』，再次是『凈』，最後闡明計度為『我』。
在『常』的論述中，先概括，再詳細，最後總結。『諸外道輩也說是常』，這是最初的概括。他們說五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）諸行是常的。『云何』以下是詳細論述。先提出問題，然後辯論。有八種情況：第一，以可意和不可意的果報承受而不失壞來證明『常』的意義。先直接立論為『常』。『若言已下』是駁斥『無常』的觀點。『以是義下』總結為『已常』。第二，以殺生作為原因也不會消亡來證明『常』的意義。先自己立論為『常』。『若言已下』是駁斥『無常』的觀點。第三，『繫心下』，以那些世人專心憶念而不忘懷來證明『常』的意義。先自己立論為『常』。『若無常下』是駁斥『無常』的觀點。第四，『一切憶下』，以他們所想的不滅來證明『常』。『若無常下』是駁斥『無常』的觀點。第五，『諸所作業下』，以長久習慣的增長來證明『常』。第六，『算數下』，以算數的增長來證明『常』。先立論為『常』的意義，然後駁斥『無常』。『以一不滅得至二下』，總結為『已常』。第七，『如讀誦下』，以讀誦的逐漸增長來證明『常』。也是先立論為『常』，然後駁斥『無常』，最後總結『常』的意義。第八，『瓶衣下』，以一切諸物不滅來證明『常』的意義。最後的總結可以類推得知。
接下來闡明計度為『樂』。『復言有樂』，總的標舉。『云何下』是詳細論述。有五種情況：第一，以承受者得到可意的果報來證明『有樂』。先概括，再詳細，『以是下』總結。第二，以眾生有求望之心來證明『有樂』。先闡明『有樂』，然後駁斥『無樂』。『以求下』總結。第三，以佈施能成為快樂的原因來證明『有樂』。先提出，然後辯論，『是故下』總結。第四，以觸覺的感受能成為快樂的因緣來證明『有樂』。先闡明『有樂』，然後駁斥『無樂』。
【English Translation】 English version:
This passage explains how the Tirthikas (non-Buddhist religious or philosophical schools) infer internal essences from external phenomena. The Tirthikas omit what is not found in the Buddha-dharma, and do not discuss its inherent meaning. Why does the following explanation speak of various 'existences'? It is because they cling to concepts such as permanence and happiness. The following will analyze in detail. The Tirthikas widely proclaim that all phenomena are permanent, pleasurable, and self, which is why the Tirthikas exist. However, the Buddha teaches that all phenomena are impermanent, suffering, etc., so the Tirthikas should not exist. The text first clarifies the Tirthikas' view of 'permanence', then 'pleasure', then 'purity', and finally clarifies their view of 'self'.
In the discussion of 'permanence', it begins with a summary, then elaborates, and finally concludes. 'The Tirthikas also say it is permanent,' this is the initial summary. They say that the five skandhas (Panca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are permanent. 'How' below is the detailed discussion. First, a question is raised, then debated. There are eight cases: First, the meaning of 'permanence' is proven by the fact that pleasant and unpleasant retributions are received without loss. First, the argument for 'permanence' is directly established. 'If it is said below' refutes the view of 'impermanence'. 'In this sense below' concludes with 'already permanent'. Second, the meaning of 'permanence' is proven by the fact that killing does not lead to annihilation. First, the argument for 'permanence' is established. 'If it is said below' refutes the view of 'impermanence'. Third, 'focusing the mind below', the meaning of 'permanence' is proven by the fact that people concentrate and remember without forgetting. First, the argument for 'permanence' is established. 'If impermanent below' refutes the view of 'impermanence'. Fourth, 'all memories below', 'permanence' is proven by the fact that what they think does not disappear. 'If impermanent below' refutes the view of 'impermanence'. Fifth, 'all actions below', 'permanence' is proven by the fact that long-term habits increase. Sixth, 'calculation below', 'permanence' is proven by the fact that calculation increases. First, the meaning of 'permanence' is established, then 'impermanence' is refuted. 'Because one does not disappear to reach two below' concludes with 'already permanent'. Seventh, 'like reading below', 'permanence' is proven by the fact that reading gradually increases. It also first establishes 'permanence', then refutes 'impermanence', and finally concludes the meaning of 'permanence'. Eighth, 'bottle and clothing below', 'permanence' is proven by the fact that all things do not disappear. The final conclusion can be inferred.
Next, the view of 'pleasure' is clarified. 'Again, there is pleasure,' a general statement. 'How below' is the detailed discussion. There are five cases: First, 'having pleasure' is proven by the fact that the receiver obtains a pleasant retribution. First, a summary, then details, 'in this below' concludes. Second, 'having pleasure' is proven by the fact that sentient beings have a desire to seek. First, 'having pleasure' is clarified, then 'no pleasure' is refuted. 'Seeking below' concludes. Third, 'having pleasure' is proven by the fact that giving can be a cause of happiness. First, it is proposed, then debated, 'therefore below' concludes. Fourth, 'having pleasure' is proven by the fact that tactile sensations can be a condition for happiness. First, 'having pleasure' is clarified, then 'no pleasure' is refuted.
后結有樂。五以上中下樂差別證成有樂。先舉。次辯。后總結之。
次明計凈。先舉后辯。有三複次。一生人慾心證成有凈。二金銀等諸實凈物證成有凈。三以諸仙阿羅漢等五陰凈器證成有凈。于中初舉次辯后結。
下明計我。先總標舉。下別顯之。有八複次。一以眼等我之用具證成有我。先立我義。后破無我。二以有我相證成有我。有我略舉。云何知下問答略辯。何等已下問答廣辯。是故下結。三以能別知證成有我。先舉。次辯。是故下結。四執鐮下以有作用證成有我。五即于生時欲得乳等宿習不亡證成有我。六以瓶衣車乘等事和合益人證成有我。先略標舉。譬如下辯。是故下結。七以遮故證成有我。先自立我。次破無我下牒結成。八以伴故證成有我。先略標舉。云何下辯。如是下結。
上來廣辯。以是義故外道亦說我有真諦總以結之。
下佛破之。文別有四。第一廣呵。第二廣破。第三重呵。第四結破。初中若有常樂我凈非沙門等如來總呵。何以故下如來廣呵。先徴后辯。于中合有二十二句。第二破中依前四計次第破之。就破常中初總次別後總結破。前總破中是諸外道迷惑顛倒言諸行常呵其所立。諸行若常無有是處非其所立。我觀諸行悉皆無常翻其所立。
就別破中雲何知耶徴前
【現代漢語翻譯】 現代漢語譯本：最後是執著于快樂。五種以上關於快樂的錯誤認知，通過證明快樂的存在來證實這些錯誤認知。首先提出觀點，然後進行辯論，最後總結。
接下來闡明執著于清凈。先提出觀點，然後進行辯論。有三種情況：第一，以人們追求慾望的心來證明清凈的存在；第二，以金銀等真實的清凈之物來證明清凈的存在；第三，以諸仙（指具有神通的修行者）和阿羅漢（梵文：Arhat，指斷絕了一切煩惱，達到佛教修行的最高境界的人）等五陰（梵文：Skandha，指構成個體存在的五種要素，即色、受、想、行、識）清凈的載體來證明清凈的存在。其中，先提出觀點，然後進行辯論，最後總結。
下面闡明執著于自我。先總括地提出觀點，然後分別詳細地闡述。有八種情況：第一，以眼睛等作為自我的工具來證明自我的存在。先確立自我的定義，然後駁斥無我的觀點。第二，以存在自我認知來證明自我的存在。先簡要地提出自我認知，然後在『云何知下』（如何得知）進行問答式的簡要辯論，在『何等已下』（什麼是）進行問答式的廣泛辯論，最後進行總結。第三，以能夠區分認知來證明自我的存在。先提出觀點，然後進行辯論，最後總結。第四，以『執鐮下』（拿著鐮刀）為例，以存在作用來證明自我的存在。第五，以出生時就想要獲得乳汁等宿世的習慣不消失來證明自我的存在。第六，以瓶子、衣服、車乘等事物組合起來對人有益來證明自我的存在。先簡要地提出觀點，然後在『譬如下』（例如下面）進行辯論，最後總結。第七，以遮止的理由來證明自我的存在。先自己確立自我的觀點，然後在『次破無我下』（接下來駁斥無我）進行總結。第八，以伴侶的理由來證明自我的存在。先簡要地提出觀點，然後在『云何下』（如何）進行辯論，最後在『如是下』（像這樣）進行總結。
以上是廣泛的辯論。因此，外道（佛教以外的其他宗教或哲學流派）也說存在真實的自我，總的來說就是這樣。
下面是佛陀駁斥這些觀點。文章分為四個部分：第一，廣泛地呵斥；第二，廣泛地駁斥；第三，再次呵斥；第四，總結駁斥。在第一部分中，如果存在常、樂、我、凈，那麼就不是沙門（梵文：Sramana，指佛教的出家修行者）等，如來（梵文：Tathagata，指佛陀的稱號之一）總的呵斥。『何以故下』（為什麼呢）如來廣泛地呵斥。先提出問題，然後進行辯論。其中共有二十二句。在第二部分駁斥中，依據之前的四種錯誤認知依次進行駁斥。在駁斥常的觀點中，先總的駁斥，然後分別駁斥，最後總結駁斥。在前面的總的駁斥中，這些外道迷惑顛倒，說諸行（梵文：Samskara，指一切有為法，即由因緣和合而成的現象）是常，呵斥他們所建立的觀點。諸行如果是常，就沒有這樣的道理，不是他們所能建立的。我觀察諸行，一切都是無常的，推翻他們所建立的觀點。
在分別駁斥中，『云何知耶』（如何得知）提出問題。
【English Translation】 English version: Finally, there is attachment to pleasure. More than five kinds of erroneous perceptions about pleasure are used to confirm these errors by proving the existence of pleasure. First, the viewpoint is presented, then debated, and finally summarized.
Next, the attachment to purity is clarified. First, the viewpoint is presented, then debated. There are three situations: First, using people's desire-seeking mind to prove the existence of purity; second, using real pure things such as gold and silver to prove the existence of purity; third, using the pure vessels of the five skandhas (Skandha: the five aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness) of immortals (referring to practitioners with supernatural powers) and Arhats (Arhat: those who have severed all afflictions and reached the highest state of Buddhist practice) to prove the existence of purity. Among them, the viewpoint is presented first, then debated, and finally summarized.
Below, the attachment to self is clarified. First, the viewpoint is presented in general, and then elaborated in detail separately. There are eight situations: First, using eyes, etc., as tools of the self to prove the existence of the self. First, the definition of the self is established, and then the view of no-self is refuted. Second, using the existence of self-awareness to prove the existence of the self. Self-awareness is briefly presented first, then a brief debate in the form of questions and answers is conducted in '云何知下' (How to know), and a broad debate in the form of questions and answers is conducted in '何等已下' (What is), and finally a summary is made. Third, using the ability to distinguish cognition to prove the existence of the self. First, the viewpoint is presented, then debated, and finally summarized. Fourth, taking '執鐮下' (holding a sickle) as an example, using the existence of function to prove the existence of the self. Fifth, using the fact that the habits of past lives, such as wanting to obtain milk at birth, do not disappear to prove the existence of the self. Sixth, using the fact that things such as bottles, clothes, and vehicles are combined to benefit people to prove the existence of the self. First, the viewpoint is briefly presented, then debated in '譬如下' (for example below), and finally summarized. Seventh, using the reason for prohibition to prove the existence of the self. First, one's own viewpoint of the self is established, and then summarized in '次破無我下' (next, refute the no-self). Eighth, using the reason of companionship to prove the existence of the self. First, the viewpoint is briefly presented, then debated in '云何下' (how), and finally summarized in '如是下' (like this).
The above is a broad debate. Therefore, the heretics (non-Buddhist religions or philosophical schools) also say that there is a real self, and that's it in general.
Below is the Buddha's refutation of these views. The article is divided into four parts: First, broad condemnation; second, broad refutation; third, repeated condemnation; fourth, summary refutation. In the first part, if there is permanence, pleasure, self, and purity, then it is not a Sramana (Buddhist monastic), the Tathagata (one of the titles of the Buddha) generally condemns. '何以故下' (Why) the Tathagata broadly condemns. First, the question is raised, then debated. There are twenty-two sentences in total. In the second part of the refutation, the previous four erroneous perceptions are refuted in order. In refuting the view of permanence, first, the general refutation, then the separate refutation, and finally the summary refutation. In the previous general refutation, these heretics are confused and inverted, saying that all samskaras (Samskara: all conditioned phenomena, that is, phenomena formed by the combination of causes and conditions) are permanent, condemning the views they have established. If all samskaras are permanent, there is no such reason, and it is not something they can establish. I observe all samskaras, all are impermanent, overturning the views they have established.
In the separate refutation, '云何知耶' (How to know) raises the question.
起后。下正破之。所破有八。如上廣辯。一以可意不可意報受之不失證成有常。二以殺生業緣不壞證成有常。三以專念不忘證常。四以所想不滅證常。五以習業增長證常。六以算數增長證常。七以讀誦增長證常。八以一切瓶衣車乘山河大地相似不滅證成有常。如來今此先破初二。次破第八中五複次一處破之。
破初二中文別有四。一明諸行從緣生故悉是無常。二佛性下舉常顯之。三以是義下結前第一。四是諸外道不見性下對前二明諸外道不得常法所可言說悉皆非常。
初中有二。一泛明諸法從因緣生悉是無常。二是諸外道無一法下正明外道所計常者無有一法不從緣生故是無常。外道多計五陰為常。五陰法中何有一法不從緣生為是無常。
第二破中初先明其佛性是常。后以佛性即於三寶類明三寶亦皆是常。前中十句。一明佛性無生無滅所以是常。二明佛性無去無來不遷動故。三明佛性非三世攝不流變故。四明佛性非因所作非無因作。非因生故非因作為。了因了故非無因作。五明佛性非作非作者。佛性之性不生涅槃故名非作。亦不使他生涅槃果名非作者。六明佛性非相非無相。非無相眾相永絕所以非相。法界門備故非無相。七明佛性非是有名亦非無名。就實論實。實外更無名字可得所以非名。就緣稱性
。性為名顯故非無名。八明佛性非名非色。不同四陰所以非名。不同色陰故曰非色。九明佛性非長非短。離色相故。十明佛性非陰界入之所攝持。實不同相所以不能。是故名常總以結之。下以佛性類即三寶。于中初以性即如來。如來即法。法即是常。后以常義即于如來。如來即僧。僧即是常。
自下第三結前第一。于中先明從緣生法悉不名常。是諸外下明諸外道所計常者無不緣生故是無常。自下第四明諸外道不見常法。所說常者悉是妄語無有真常。
諸凡夫下超破第八。于中先明外道所計其實非常。虛空已下舉常顯之。前中初先牒其所計。當知已下明其非常。一切有下出非常法。就下舉常顯無常中句別有五。一明虛空無為故常。此名法性以為虛空。非太虛也。二明佛性無為故常。三以空即性。四以佛性即已如來。如來即無為無為即常。五以常即法。法即是僧。僧即無為。無為即常。
有為之法凡有二下破向中間五句計常。于中初先分法為二。后就此二破其所計。
前中初言有為有二總以標舉。色非色法別列其名。下辯其相。非色所謂心心數法。六識是心。想等是數。色謂四大。依如成實。色有十四。五根五塵及以四大。若依毗曇。色有十一。五根五塵及法入中無作之色。今以何義偏說四大。
【現代漢語翻譯】 現代漢語譯本：佛性之所以能被命名和顯現，是因為它並非沒有名稱（性為名顯故非無名）。第八點說明佛性既非名稱也非色相。它不同於四陰（受、想、行、識），所以說它不是名稱；它也不同於色陰，所以說它不是色相（八明佛性非名非色。不同四陰所以非名。不同色陰故曰非色）。第九點說明佛性既非長也非短，因為它脫離了色相（九明佛性非長非短。離色相故）。第十點說明佛性不是陰、界、入所能包含和執持的，因為它與這些實相不同，所以不能被包含和執持（十明佛性非陰界入之所攝持。實不同相所以不能）。因此，稱之為『常』，總括以上所有（是故名常總以結之）。下面用佛性來比類三寶（佛、法、僧）。首先說明佛性就是如來（Tathagata），如來就是法（Dharma），法就是常（Nitya）。然後用常的意義來指代如來，如來就是僧（Sangha），僧就是常（下以佛性類即三寶。于中初以性即如來。如來即法。法即是常。后以常義即于如來。如來即僧。僧即是常）。 下面第三部分總結了第一部分的內容。首先說明從因緣而生的法都不能稱為『常』（自下第三結前第一。于中先明從緣生法悉不名常）。『是諸外』以下說明了所有外道所認為的『常』都是因緣所生，所以都是無常的（是諸外下明諸外道所計常者無不緣生故是無常）。下面第四部分說明了外道沒有見到真正的常法，他們所說的『常』都是虛妄之語，沒有真正的常（自下第四明諸外道不見常法。所說常者悉是妄語無有真常）。 『諸凡夫』以下超越並破斥了第八種觀點。首先說明外道所認為的『常』實際上並非真常（諸凡夫下超破第八。于中先明外道所計其實非常）。『虛空』以下舉出『常』來顯明佛性的『常』。在前面這段中，首先陳述了外道的觀點（虛空已下舉常顯之。前中初先牒其所計）。『當知』以下說明了外道的觀點並非真常（當知已下明其非常）。『一切有』以下闡述了並非真常的法（一切有下出非常法）。就用『常』來顯明『無常』的部分，句子分別有五層含義。第一層說明虛空（Akasha）是無為法，所以是常（一明虛空無為故常。此名法性以為虛空。非太虛也）。這裡所說的虛空是指法性，不是指太空。第二層說明佛性是無為法，所以是常（二明佛性無為故常）。第三層說明虛空就是佛性（三以空即性）。第四層說明佛性就是如來，如來就是無為法，無為法就是常（四以佛性即已如來。如來即無為無為即常）。第五層說明常就是法，法就是僧，僧就是無為法，無為法就是常（五以常即法。法即是僧。僧即無為。無為即常）。 『有為之法凡有二』以下破斥了前面中間五句所說的『常』（有為之法凡有二下破向中間五句計常）。首先將法分為兩種（于中初先分法為二）。然後就這兩種法破斥了他們的觀點（后就此二破其所計）。 在前面這段中，『有為有二』總括地標明了有為法有兩種（前中初言有為有二總以標舉）。色法和非色法分別列出了它們的名稱（色非色法別列其名）。下面辨析它們的相狀（下辯其相）。非色法指的是心和心所法。六識是心，想等是心所（非色所謂心心數法。六識是心。想等是數）。色法指的是四大（地、水、火、風），依據《成實論》的說法，色法有十四種，即五根、五塵以及四大（色謂四大。依如成實。色有十四。五根五塵及以四大）。如果依據《毗曇論》，色法有十一種，即五根、五塵以及法入中的無作之色（若依毗曇。色有十一。五根五塵及法入中無作之色）。現在為什麼偏偏只說四大呢（今以何義偏說四大）？
【English Translation】 English version: The reason the nature can be named and manifested is that it is not without a name (性為名顯故非無名). The eighth point explains that Buddha-nature is neither name nor form. It is different from the four Skandhas (form, feeling, perception, mental formations, and consciousness), so it is said that it is not a name; it is also different from the form Skandha, so it is said that it is not form (八明佛性非名非色。不同四陰所以非名。不同色陰故曰非色). The ninth point explains that Buddha-nature is neither long nor short because it is detached from form (九明佛性非長非短。離色相故). The tenth point explains that Buddha-nature cannot be contained and held by the Ayatana (sense bases), Dhatu (elements), and Skandhas because it is different from these realities, so it cannot be contained and held (十明佛性非陰界入之所攝持。實不同相所以不能). Therefore, it is called 'Eternal', summarizing all of the above (是故名常總以結之). Below, Buddha-nature is compared to the Three Jewels (Buddha, Dharma, Sangha). First, it is explained that Buddha-nature is the Tathagata, the Tathagata is the Dharma, and the Dharma is Eternal (下以佛性類即三寶。于中初以性即如來。如來即法。法即是常。后以常義即于如來。如來即僧。僧即是常). The third part below summarizes the content of the first part. First, it is explained that Dharmas arising from conditions cannot be called 'Eternal' (自下第三結前第一。于中先明從緣生法悉不名常). '是諸外' and below explain that all 'eternal' things considered by external paths are born from conditions, so they are impermanent (是諸外下明諸外道所計常者無不緣生故是無常). The fourth part below explains that external paths have not seen the true Eternal Dharma, and their so-called 'eternal' things are all false words, without true eternity (自下第四明諸外道不見常法。所說常者悉是妄語無有真常). '諸凡夫' and below transcend and refute the eighth view. First, it is explained that the 'eternal' things considered by external paths are actually not truly eternal (諸凡夫下超破第八。于中先明外道所計其實非常). '虛空' and below raise 'eternality' to manifest the 'eternality' of Buddha-nature. In the preceding paragraph, the views of external paths are first stated (虛空已下舉常顯之。前中初先牒其所計). '當知' and below explain that the views of external paths are not truly eternal (當知已下明其非常). '一切有' and below elaborate on Dharmas that are not truly eternal (一切有下出非常法). Regarding the part that uses 'eternality' to manifest 'impermanence', the sentences have five layers of meaning respectively. The first layer explains that Akasha (space) is unconditioned, so it is eternal (一明虛空無為故常。此名法性以為虛空。非太虛也). The space mentioned here refers to Dharma-nature, not outer space. The second layer explains that Buddha-nature is unconditioned, so it is eternal (二明佛性無為故常). The third layer explains that space is Buddha-nature (三以空即性). The fourth layer explains that Buddha-nature is the Tathagata, the Tathagata is unconditioned, and the unconditioned is eternal (四以佛性即已如來。如來即無為無為即常). The fifth layer explains that eternity is the Dharma, the Dharma is the Sangha, the Sangha is unconditioned, and the unconditioned is eternal (五以常即法。法即是僧。僧即無為。無為即常). '有為之法凡有二' and below refute the 'eternality' mentioned in the previous middle five sentences (有為之法凡有二下破向中間五句計常). First, Dharmas are divided into two types (于中初先分法為二). Then, based on these two types of Dharmas, their views are refuted (后就此二破其所計). In the preceding paragraph, '有為有二' generally indicates that there are two types of conditioned Dharmas (前中初言有為有二總以標舉). Form Dharmas and non-form Dharmas separately list their names (色非色法別列其名). Below, their characteristics are analyzed (下辯其相). Non-form Dharmas refer to mind and mental factors. The six consciousnesses are the mind, and thought, etc., are mental factors (非色所謂心心數法。六識是心。想等是數). Form Dharmas refer to the four great elements (earth, water, fire, and wind). According to the Satyasiddhi Shastra, there are fourteen types of form Dharmas, namely the five roots, the five objects, and the four great elements (色謂四大。依如成實。色有十四。五根五塵及以四大). According to the Abhidharma, there are eleven types of form Dharmas, namely the five roots, the five objects, and the unmanifested form in the Dharma-Ayatana (若依毗曇。色有十一。五根五塵及法入中無作之色). Now, why are only the four great elements mentioned (今以何義偏說四大)?
唯依成實。大是塵果。復是根因。舉因知果故不說根。舉果知因故不說塵。若依毗曇。四大是其造色之本。故偏舉之。舉本收末故不說。余。若依佛陀提婆所立說。色唯四大。外更無造色。今說似彼佛陀提婆。
下就此二破其所立。說心無常破前第三第五第六及與第七。以此四種就心計故說色無常。破前第四所想不滅。以此一種就色計故。
就初心中。心名無常總以標舉。何以下釋。以是下結。釋中初言何以故者徴前起后。性是已下舉后顯前心無常義。先開四門。性是一門。明其六識體性名異。故是無常。攀緣第二。明其六識緣境各別。相應第三。明其六識相應法界。分別第四。明其種種義門分別心非是常。下依此門次第辯之。眼識性異乃至意異廣上初門。色境界異乃至法異廣上第二眼識相應異乃至意識相應異者廣上第三。想受等數是相應法。眼識俱者不至余識名相應異。余亦皆爾。
心若常者眼識應獨緣一切下廣前第四。于中合有十一複次。初五複次更以余義破遣心常。次三複次正破前執。次二複次重以余義破遣心常。后一複次正破前執。
就前五中初以一識不能獨緣一切諸法破遣心常。二以因緣可破壞義破遣心常。三以對治行門各異破遣心常。四以眾生心性各別破遣心常。五以多分別破
【現代漢語翻譯】 現代漢語譯本： 唯依《成實論》（Satyasiddhi-śāstra）。『大』是塵的果，復又是根的因。舉出因就能知道果，所以不說根。舉出果就能知道因，所以不說塵。如果依據《阿毗達磨》（Abhidharma），四大（地、水、火、風）是構成色法的根本，所以偏舉四大。舉出根本就包括了末端，所以不說其餘的。如果依據佛陀提婆（Buddha-deva）所立的學說，色法只有四大，外面再沒有造色。現在所說的類似於佛陀提婆的觀點。
下面就這兩個觀點破斥他們所立的。說心是無常，是爲了破斥前面第三、第五、第六以及第七種觀點，因為這四種觀點都是就心來計度的。說色是無常，是爲了破斥前面第四種所想不滅的觀點，因為這種觀點是就色來計度的。
就最初的心而言，用『心名無常』總括地標舉出來。『何以下釋』是下面的解釋，『以是下結』是用它來總結。解釋中最初的『何以故者』是承前啓後。『性是已下』是舉出後面的內容來顯明前面的心無常的意義。先開啟四個方面：性是一方面，說明六識的體性名稱不同，所以是無常的。攀緣是第二方面，說明六識緣取的境界各不相同。相應是第三方面，說明六識相應的法界。分別是第四方面，說明種種義理門類的分別，心不是常。下面依據這四個方面依次辯論。『眼識性異乃至意異』是詳細闡述最初的方面。『色境界異乃至法異』是詳細闡述第二方面。『眼識相應異乃至意識相應異者』是詳細闡述第三方面。想、受等數是相應的法。眼識俱起的，不與其他識共同，名為相應異。其餘的也都是這樣。
心如果常住不變，眼識就應該單獨緣取一切，下面是詳細闡述前面第四方面。其中總共有十一個『複次』（進一步）。最初五個『複次』，再用其他的義理來破斥心是常住不變的。接著三個『複次』，正是破斥前面的執著。再接著兩個『複次』，再次用其他的義理來破斥心是常住不變的。最後一個『複次』，正是破斥前面的執著。
就前面的五個『複次』中，最初用一個識不能單獨緣取一切諸法來破斥心是常住不變的。第二用因緣可以破壞的義理來破斥心是常住不變的。第三用對治的行門各不相同來破斥心是常住不變的。第四用眾生的心性各不相同來破斥心是常住不變的。第五用多種分別來破
【English Translation】 English version: Solely based on the Satyasiddhi-śāstra (成實論). 'Great' (大) is the fruit of dust, and again the cause of roots. By mentioning the cause, the fruit is known, so the root is not mentioned. By mentioning the fruit, the cause is known, so the dust is not mentioned. If based on the Abhidharma (阿毗達磨), the four great elements (四大) (earth, water, fire, and wind) are the basis for the created form, so they are specifically mentioned. By mentioning the basis, the end is included, so the rest are not mentioned. If based on the doctrine established by Buddha-deva (佛陀提婆), form consists only of the four great elements, and there are no other created forms outside of them. What is being said now is similar to the view of Buddha-deva.
Below, these two views are refuted. Saying that the mind is impermanent refutes the previous third, fifth, sixth, and seventh views, because these four views are based on the mind. Saying that form is impermanent refutes the previous fourth view that thought does not perish, because this view is based on form.
Regarding the initial mind, 'the mind is named impermanent' is used as a general heading. 'What follows is the explanation' indicates the explanation below, and 'this is the conclusion' is used to summarize. In the explanation, the initial 'why is this so?' connects the preceding and introduces the following. 'Nature is below' uses the following content to clarify the meaning of the impermanence of the preceding mind. First, four aspects are opened: nature is one aspect, explaining that the nature and names of the six consciousnesses are different, so they are impermanent. Grasping is the second aspect, explaining that the six consciousnesses grasp different realms. Correspondence is the third aspect, explaining the dharma realms that the six consciousnesses correspond to. Discrimination is the fourth aspect, explaining the various categories of meaning, that the mind is not permanent. Below, these four aspects are discussed in order. 'Eye consciousness is different, up to mind consciousness is different' elaborates on the initial aspect. 'Color realm is different, up to dharma is different' elaborates on the second aspect. 'Eye consciousness corresponds differently, up to mind consciousness corresponds differently' elaborates on the third aspect. Thought, sensation, etc., are corresponding dharmas. What arises with eye consciousness does not extend to other consciousnesses, and this is called different correspondence. The same applies to the rest.
If the mind were permanent, eye consciousness should exclusively grasp everything; below is a detailed explanation of the previous fourth aspect. In it, there are a total of eleven 'further' (複次) points. In the first five 'further' points, other meanings are used to refute the permanence of the mind. In the next three 'further' points, the previous attachment is directly refuted. In the following two 'further' points, other meanings are again used to refute the permanence of the mind. In the last 'further' point, the previous attachment is directly refuted.
Among the previous five 'further' points, the first uses the fact that one consciousness cannot exclusively grasp all dharmas to refute the permanence of the mind. The second uses the principle that conditions can be destroyed to refute the permanence of the mind. The third uses the fact that the practices for counteracting afflictions are different to refute the permanence of the mind. The fourth uses the fact that the minds of sentient beings are different to refute the permanence of the mind. The fifth uses multiple discriminations to
遣心常。
初中心若常者。眼識應獨緣一切法破他計常。常則不滅。是故應獨緣一切法。且徴眼識。余略不論。眼識異下自顯無常。以法相似唸唸生下釋彼凡夫計常所以。
第二句中以諸因緣可破壞故亦名無常略以標舉。差別名壞。眼等諸識因緣各異。故曰差別。亦可破滅名之壞。眼等諸識藉緣而生。緣闕不起故名破壞。下辯可知。第三句中別有四句。一自明無常壞行因緣。心名無常略以標舉。觀行之心能壞生死有為諸行故名彼觀以為破壞。諸行因緣壞行緣異故心無常。所謂下列二心若常下破他計常。常則定住。是故修習無常想者。尚不得觀苦空無我。況復得觀常樂我凈。三以是義下對前第二結明外道執常之過。以計常者堅著有為。不能觀察無為義故。外道法中不能攝取常樂我凈。四善男下對前第一結明心法定是無常。此第三竟。
第四句中心性異故名為無常略以標舉。下別顯之。先明一切賢聖心異。一切外道心有三下明其正見凡夫心異。一切外道告所對人。心有三下對彼外道明其正見凡夫心異。是中未明外道心異。在後別論。正見凡夫心有三種。一作業心。二受報心。三煩惱心。作業心中有三舉數。列名可知。樂相應等是受報心。貪相應等是煩惱心。下次明其外道心異。一切外道心相亦異略以標
【現代漢語翻譯】 現代漢語譯本 遣心常。
初中心若常者，眼識應獨緣一切法破他計常。常則不滅，是故應獨緣一切法。且征眼識，余略不論。眼識異下自顯無常。以法相似唸唸生下釋彼凡夫計常所以。
第二句中以諸因緣可破壞故亦名無常略以標舉。差別名壞。眼等諸識因緣各異，故曰差別。亦可破滅名之壞。眼等諸識藉緣而生，緣闕不起故名破壞。下辯可知。第三句中別有四句。一自明無常壞行因緣。心名無常略以標舉。觀行之心能壞生死有為諸行故名彼觀以為破壞。諸行因緣壞行緣異故心無常。所謂下列二心若常下破他計常。常則定住。是故修習無常想者，尚不得觀苦空無我，況復得觀常樂我凈。三以是義下對前第二結明外道執常之過。以計常者堅著有為，不能觀察無為義故。外道法中不能攝取常樂我凈。四善男下對前第一結明心法定是無常。此第三竟。
第四句中心性異故名為無常略以標舉。下別顯之。先明一切賢聖心異。一切外道心有三下明其正見凡夫心異。一切外道告所對人。心有三下對彼外道明其正見凡夫心異。是中未明外道心異。在後別論。正見凡夫心有三種。一作業心，二受報心，三煩惱心。作業心中有三舉數。列名可知。樂相應等是受報心。貪相應等是煩惱心。下次明其外道心異。一切外道心相亦異略以標
【English Translation】 English version Qian Xin Chang (Directing the Mind to Constancy).
If the initial mind were constant, the eye consciousness should uniquely perceive all dharmas, refuting the other's claim of constancy. If it were constant, it would not cease; therefore, it should uniquely perceive all dharmas. Let's examine the eye consciousness, and briefly set aside the rest. The impermanence of eye consciousness will be evident later. 'Because the dharmas are similar, arising moment by moment' explains why ordinary people cling to the idea of constancy.
The second sentence, 'Because it can be destroyed by various causes and conditions, it is also called impermanent,' briefly highlights the point. 'Difference' means destruction. The causes and conditions for eye consciousness and other consciousnesses are different; hence, it is called 'difference.' 'Destruction' can also mean being broken and extinguished. Eye consciousness and other consciousnesses arise depending on conditions; if the conditions are lacking, they do not arise, hence the name 'destruction.' The explanation below will clarify this. The third sentence has four parts. First, it explains the causes and conditions of impermanence destroying actions. 'Mind is called impermanent' briefly highlights the point. The mind of contemplation can destroy the conditioned actions of samsaric existence; therefore, that contemplation is called 'destruction.' The causes and conditions of actions are different from the conditions that destroy actions; hence, the mind is impermanent. The following lists them. Second, 'If the mind were constant' refutes the other's claim of constancy. If it were constant, it would be fixed. Therefore, those who cultivate the thought of impermanence would not even be able to contemplate suffering, emptiness, and no-self, let alone contemplate permanence, bliss, self, and purity. Third, 'Because of this meaning' concludes, in contrast to the second point, by clarifying the fault of the non-Buddhist's clinging to constancy. Because those who cling to constancy are firmly attached to conditioned things, they cannot observe the meaning of the unconditioned. Therefore, the non-Buddhist teachings cannot grasp permanence, bliss, self, and purity. Fourth, 'Good men' concludes, in contrast to the first point, by clarifying that the nature of the mind is definitely impermanent. This concludes the third point.
The fourth sentence, 'Because the nature of the mind is different, it is called impermanent,' briefly highlights the point. The following explains it separately. First, it clarifies that the minds of all sages and saints are different. 'All non-Buddhists have three kinds of minds' explains that the minds of ordinary people with right view are different. 'All non-Buddhists tell the person they are addressing, the mind has three kinds' explains that the minds of ordinary people with right view are different from those of the non-Buddhists. The difference in the minds of non-Buddhists is not clarified here but will be discussed later. Ordinary people with right view have three kinds of minds: (1) the mind of action (karma), (2) the mind of receiving retribution, and (3) the mind of affliction. There are three listed in the mind of action. The names are listed and can be understood. 'Corresponding to pleasure' and so on is the mind of receiving retribution. 'Corresponding to greed' and so on is the mind of affliction. The following clarifies the difference in the minds of non-Buddhists. 'The characteristics of the minds of all non-Buddhists are also different' briefly highlights the point.
舉。下別顯之。所謂愚癡相應異等是煩惱心。進止心異是作業心。
第五句中心若常者亦復不能分別諸色。以多分別破心定常。常則不動。安能分別種種諸色。所謂青等出所分別。
上來五句別以余義破遣心常。次下三句正破前執。心若常者諸憶念法不應忘失破前第三專念證常。常應定住何緣忘失。所念忘失判知非常。心若常者凡所讀誦不應增長破前第七讀誦增長。常應定住何緣增長。心若常者不應說言已作今作破前第六算數增長。于中初先破他計常。就算數中數竟已作。正數今作。未數當作。常法一定。云何得有已作今作。若有已。作今作已下正顯無常。
次下二句復以余義破遣心常。心若常者不應分別怨親中人。心若常者不應說言我物他物若生若死。
下一複次正破前執。心若常者雖有作業不應增長破前第五作業增長。常法一定云何增長。
以是義下總以結破。
下次宣說色法無常破前第四所想不滅。于中初先結前生后。我今於此非色法中宣說無常其義已顯是結前也。復當爲汝說色無常是生后也。次廣明之。有十複次。一本無今生生已還滅故是無常。于中初總。次就內外別以顯之。是故下結。二所有下明內外色隨時變異故是無常。三內外味異故是無常。四內外力異故是無常
【現代漢語翻譯】 現代漢語譯本：
舉例說明，以下這些都顯示了心的無常。與愚癡相應的各種差別，是煩惱心（Klesha-citta）。前進和停止時心的不同，是作業心（Karma-citta）。 第五句說，如果心是常的，就不能分辨各種顏色。因為多種分辨會破壞心的恒常。如果是常的，就應該是靜止不動的，怎麼能分辨青色等各種不同的顏色呢？這些顏色都是被分辨出來的對象。 以上五句分別用不同的理由來駁斥心是常的觀點。接下來的三句直接駁斥之前的執著。如果心是常的，那麼所有記憶的事情不應該遺忘，這是爲了反駁之前用專念來證明心是常的觀點。如果是常的，就應該固定不變，為什麼會遺忘呢？遺忘所念的事情，就可以判斷心不是常的。如果心是常的，那麼凡是讀誦過的東西不應該增長，這是爲了反駁之前用讀誦增長來證明心是常的觀點。如果是常的，就應該固定不變，為什麼會增長呢？如果心是常的，就不應該說『已經做了』和『現在正在做』，這是爲了反駁之前用算數增長來證明心是常的觀點。其中，首先駁斥他人的常的觀點。在算數中，數完的叫做『已作』，正在數的叫做『今作』，還沒數的叫做『當作』。常法是固定不變的，怎麼會有『已作』和『今作』呢？如果存在『已作』和『今作』，那麼下面就直接顯示了無常。 接下來的兩句再次用不同的理由來駁斥心是常的觀點。如果心是常的，就不應該分別怨家、親人和中間人。如果心是常的，就不應該說『我的東西』和『他的東西』，無論是生還是死。 下面一句『複次』直接駁斥之前的執著。如果心是常的，即使有作業，也不應該增長，這是爲了反駁之前用作業增長來證明心是常的觀點。常法是固定不變的，怎麼會增長呢？ 『以是義』以下總結並駁斥。 下面宣說色法（Rupa）是無常的，這是爲了反駁之前『所想不滅』的觀點。其中，首先總結之前並引出之後的內容。我現在在這裡對你們宣說色法不是常的，這個意義已經很明顯了，這是總結之前的內容。接下來將為你們說明色法是無常的，這是引出之後的內容。接下來詳細說明，有十個『複次』。一是原本沒有，現在產生，產生后又會消滅，所以是無常的。其中，首先是總說，然後分別從內外來顯示。所以下面進行總結。二是所有內外之色（Rupa），隨著時間推移而變化，所以是無常的。三是內外味道不同，所以是無常的。四是內外力量不同，所以是無常的。
【English Translation】 English version:
For example, the following illustrate impermanence. The various differences associated with ignorance are afflicted mind (Klesha-citta). The differences in mind when advancing and stopping are action mind (Karma-citta). The fifth sentence states that if the mind were permanent, it would not be able to distinguish various colors. Because multiple distinctions would destroy the permanence of the mind. If it were permanent, it should be still and unmoving, how could it distinguish various different colors such as blue? These colors are all objects that are distinguished. The above five sentences refute the view that the mind is permanent using different reasons. The following three sentences directly refute the previous attachment. If the mind were permanent, then all remembered things should not be forgotten, this is to refute the previous argument of using focused attention to prove that the mind is permanent. If it were permanent, it should be fixed and unchanging, why would it be forgotten? Forgetting what is remembered allows us to judge that the mind is not permanent. If the mind were permanent, then whatever has been recited should not increase, this is to refute the previous argument of using increased recitation to prove that the mind is permanent. If it were permanent, it should be fixed and unchanging, why would it increase? If the mind were permanent, one should not say 'already done' and 'now doing', this is to refute the previous argument of using increased counting to prove that the mind is permanent. Among them, first refute the others' view of permanence. In counting, what has been counted is called 'already done', what is being counted is called 'now doing', and what has not been counted is called 'to be done'. Permanent dharma is fixed and unchanging, how could there be 'already done' and 'now doing'? If 'already done' and 'now doing' exist, then what follows directly shows impermanence. The following two sentences again refute the view that the mind is permanent using different reasons. If the mind were permanent, one should not distinguish between enemies, relatives, and neutral people. If the mind were permanent, one should not say 'my things' and 'his things', whether in life or death. The following sentence 'Moreover' directly refutes the previous attachment. If the mind were permanent, even with actions, it should not increase, this is to refute the previous argument of using increased action to prove that the mind is permanent. Permanent dharma is fixed and unchanging, how could it increase? 'By this meaning' below summarizes and refutes. Below, it is declared that form (Rupa) is impermanent, this is to refute the previous view of 'thoughts not ceasing'. Among them, first summarize the previous and introduce the following content. I am now declaring to you here that form is not permanent, this meaning is already clear, this is summarizing the previous content. Next, I will explain to you that form is impermanent, this is introducing the following content. Next, explain in detail, there are ten 'Moreover'. First, it originally did not exist, now it arises, and after arising it will disappear, therefore it is impermanent. Among them, first is the general statement, then it is shown separately from the inside and outside. Therefore, the following is a summary. Second, all internal and external forms (Rupa) change with time, therefore they are impermanent. Third, the internal and external tastes are different, therefore they are impermanent. Fourth, the internal and external strengths are different, therefore they are impermanent.
。五明內外狀貌各異故是無常。略但說內。六明內外果報各異故是無常。七明內外名字異故悉是無常。八內外色壞已還合故是無常。九內外色隨時漸生故是無常。十內外滅異故是無常。凡夫已下解釋凡夫計常所以。以見相似相續而生所以計常。
上來第二廣破計常。以是義下總以結之。
無常即苦破前計樂。苦則不凈破前計凈。我因迦葉先問已答指上廣顯。如來於前群牛喻中。因迦葉問廣明外道畢竟無有常樂我凈。故指顯之。
下次破我。諸行無我總破也。下別破之。計我有八廣如上辯。一有我用具證知有我。二有我相故知有我。謂俯仰等。三別知故定知有我。見人食果口中生涎。四有我用故知有我。謂執鐮等。五宿習故明知有我。六諸事和合利益我故明知有我。七遮故有我。八伴故有我。今此文中依名正破。但破五句。謂破第二第三第五第七第八。以義會之八句皆破。但不次第四對記之。其第一對先破第一次破第四。其第二對先破第七次破第八。其第三對先破第六卻破第五。其第四對先破第二后破第三。
就初對中先破第一我之用具。具謂六根。六中前五是其色法意是心法。故今就其色心以破總一切法。謂色非色略舉二法。下就破我。于中先明色法非我。初舉。次釋。以是下結。下明心法
【現代漢語翻譯】 現代漢語譯本：五明（Panca-vidya，五種明處）的內外表象各不相同，所以是無常的。這裡只簡略地說內部的。六明（不知道原文具體指什麼）的內外果報各不相同，所以是無常的。七明（不知道原文具體指什麼）的內外名字不同，所以一切都是無常的。八內外之色壞滅后又重新聚合，所以是無常的。九內外之色隨著時間逐漸生起，所以是無常的。十內外之物的滅去各不相同，所以是無常的。凡夫以下解釋凡夫執著于常的原因。因為見到相似的相續而生起，所以執著于常。 上面第二部分廣泛地破斥了執著于常的觀點。以『以是義下』總結。 無常即是苦，破斥了之前執著於樂的觀點。苦即是不凈，破斥了之前執著于凈的觀點。『我因迦葉先問已答』，指向上文廣泛的闡述。如來在之前的群牛的比喻中，因為迦葉的提問，廣泛地闡明了外道終究沒有常、樂、我、凈。所以指向上文來顯明。 下面破斥『我』。『諸行無我』是總體的破斥。下面分別破斥。執著于『我』有八種，詳細的論述如上文所辯。一、有『我』的用具，證明有『我』。二、有『我』的相貌，所以知道有『我』，比如俯仰等動作。三、因為能分別認知，所以一定知道有『我』，比如見到人吃水果口中生出唾液。四、有『我』的作用，所以知道有『我』，比如拿著鐮刀等。五、因為有宿世的習氣，所以明明知道有『我』。六、各種事物和合來利益『我』，所以明明知道有『我』。七、因為有遮止，所以有『我』。八、因為有伴侶，所以有『我』。現在這篇文章中依據名相正面破斥。只破斥了五句，即破斥第二、第三、第五、第七、第八句。用義理會通，八句都可以破斥，只是沒有按照順序一一對應地記錄。其中第一對，先破斥第一句，再破斥第四句。其中第二對，先破斥第七句，再破斥第八句。其中第三對，先破斥第六句，反而破斥第五句。其中第四對，先破斥第二句，后破斥第三句。 就第一對中，先破斥第一種『我』的用具。用具指的是六根（sadindriya，眼、耳、鼻、舌、身、意）。六根中前五根是色法（rupa，物質），意根是心法（citta，精神）。所以現在就色法和心法來破斥一切法。所謂色法和非色法，簡略地舉出兩種法。下面就開始破斥『我』。其中先說明色法不是『我』。先是舉出，然後是解釋，以『以是下』總結。下面說明心法。
【English Translation】 English version: The internal and external appearances of the Five Vidyas (Panca-vidya, five fields of knowledge) are different, therefore they are impermanent. Here, only the internal is briefly discussed. The internal and external consequences of the Sixth Vidya (unclear what this refers to specifically) are different, therefore they are impermanent. The internal and external names of the Seventh Vidya (unclear what this refers to specifically) are different, therefore everything is impermanent. The internal and external forms, after being destroyed, recombine, therefore they are impermanent. The internal and external forms gradually arise over time, therefore they are impermanent. The internal and external destructions are different, therefore they are impermanent. The following explains why ordinary people cling to permanence. Because they see similar continuations arising, they cling to permanence. The second part above extensively refutes the view of clinging to permanence. It concludes with '以是義下' (using the meaning below). Impermanence is suffering, refuting the previous view of clinging to pleasure. Suffering is impurity, refuting the previous view of clinging to purity. '我因迦葉先問已答' (I, because of Kashyapa's earlier question and answer), refers to the extensive explanation above. In the previous analogy of the herd of cows, the Tathagata (如來，the thus-gone one) extensively explained, because of Kashyapa's question, that the non-Buddhist paths ultimately do not have permanence, pleasure, self, or purity. Therefore, it points to the above to clarify. Below, 'self' is refuted. '諸行無我' (all phenomena are without self) is a general refutation. Below, it is refuted separately. There are eight attachments to 'self', with detailed discussions as debated above. 1. Having the tools of 'self' proves the existence of 'self'. 2. Having the appearance of 'self' proves the existence of 'self', such as bowing and looking up. 3. Because of being able to distinguish and recognize, it is certain that 'self' exists, such as seeing someone eating fruit and saliva being produced in the mouth. 4. Having the function of 'self' proves the existence of 'self', such as holding a sickle. 5. Because of past habits, it is clear that 'self' exists. 6. Various things combine to benefit 'self', so it is clear that 'self' exists. 7. Because there is prevention, there is 'self'. 8. Because there is a companion, there is 'self'. Now, this article refutes directly based on the names and terms. It only refutes five sentences, namely refuting the second, third, fifth, seventh, and eighth sentences. Using the meaning to connect, all eight sentences can be refuted, but they are not recorded in a one-to-one correspondence in order. Among them, the first pair refutes the first sentence first, and then refutes the fourth sentence. Among them, the second pair refutes the seventh sentence first, and then refutes the eighth sentence. Among them, the third pair refutes the sixth sentence first, and instead refutes the fifth sentence. Among them, the fourth pair refutes the second sentence first, and then refutes the third sentence. In the first pair, the first tool of 'self' is refuted first. The tools refer to the six senses (sadindriya, eye, ear, nose, tongue, body, mind). Among the six senses, the first five are form (rupa, matter), and the mind is mind (citta, mental). Therefore, now form and mind are used to refute all dharmas. So-called form and non-form, briefly citing two dharmas. Below begins the refutation of 'self'. Among them, it is first explained that form is not 'self'. First, it is cited, then it is explained, and it concludes with '以是下' (using the meaning below). Below explains mind.
。非色非我略以標舉。何以下辯。心從緣生是故非我。以專念下超破第四我之作業。是中如來不當所執題以正破。取彼常中專念憶想破我作業。何故而然。專念憶想通亦是其我作業故。于中先就專念破我。初舉直非念性非我若以專念。為我性下舉妄徴破。下復就其憶想破我。若以憶想知有我者舉其所立。無憶知無反其所立。如說已下廣舉無憶破其有我。先舉世人相問之事。下明破我。有我不問。問故無我。
第二對中先破第七遮故有我。于中有二。一以佛遮破其有我。二以外道不遮破我。前中初先牒其所立。遮故知無反其所立。下廣顯之。于中初明有我不遮。如調婆達終不言非舉事類顯。我亦如是我終不遮當法正辯。下明有遮定知無我。下就不遮明無我中。若以遮故知有我者牒其所立。汝今不遮定應無我即取其義反以破之。下破第八伴故有我。先牒所立。以無伴故應無有我略翻其言。良以真我無有伴故。有伴之者應無有我。下廣顯之。于中先明真我無伴。有法無伴謂如來等類以顯之。我亦如是實無伴者正明如來真我無伴。以是義下結伴非我。
第三對中先破第六諸事和合利益於我。外道取彼世人所說諸事和合益我之言執定有我。故今破之。明但假名都無實事。于中初先牒其所立。下對破之。無我法中亦有
【現代漢語翻譯】 現代漢語譯本：'非色非我'只是一個大概的說法，下面將詳細辯論。心隨因緣而生，因此不是'我'。通過專注于念頭，超越並破除第四種關於'我'的作為的觀點。在這裡，如來不應當被執著，題目是'正破'。抓住他們常有的專注念想來破除'我'的作為。為什麼這樣做呢？因為專注念想也屬於'我'的作為。其中，首先就專注念頭來破除'我'。開始直接否定，念頭的性質不是'我'。如果認為專注念頭是'我'的性質，下面就提出錯誤的論點來駁斥。下面再就憶想來破除'我'。如果認為通過憶想知道有'我'的存在，就提出他們的觀點。沒有憶想就沒有知覺，就反駁他們的觀點。如所說以下，廣泛地舉出沒有憶想來破除他們認為有'我'的觀點。先舉出世人相互詢問的事情。下面說明破除'我'。如果真有'我'，就不會詢問。因為詢問，所以沒有'我'。 第二種對治中，首先破除第七種，因為遮蔽的緣故認為有'我'。其中有兩種情況。一種是用佛法來遮蔽，破除他們認為有'我'的觀點。另一種是外道不遮蔽，認為有'我'。前面先列出他們的觀點。因為遮蔽的緣故知道沒有'我'，就反駁他們的觀點。下面廣泛地闡述。其中，首先說明有'我'就不會遮蔽。比如提婆達多最終不會說'非'，舉出事例來顯明。'我'也像這樣，最終不會遮蔽，這是對法的正確辯論。下面說明有遮蔽就一定知道沒有'我'。下面就因為不遮蔽而說明沒有'我'。如果認為因為遮蔽的緣故知道有'我'，就列出他們的觀點。你們現在不遮蔽，一定應該沒有'我'，就抓住他們的意思反過來破斥他們。下面破除第八種，因為有伴侶的緣故認為有'我'。先列出他們的觀點。因為沒有伴侶的緣故，應該沒有'我'，簡略地翻譯他們的話。確實是因為真'我'沒有伴侶。有伴侶的就應該沒有'我'。下面廣泛地闡述。其中，首先說明真'我'沒有伴侶。有法沒有伴侶，比如如來等，用這類事物來顯明。'我'也像這樣，實際上沒有伴侶，正是說明如來真'我'沒有伴侶。因為這個道理，所以總結說伴侶不是'我'。 第三種對治中，首先破除第六種，各種事物和合對'我'有利益。外道抓住世人所說的各種事物和合對'我'有益處的話，執著地認為有'我'。所以現在破除它。說明只是假名，完全沒有真實的事情。其中，首先列出他們的觀點。下面進行對破。沒有'我'的法中也有。
【English Translation】 English version: 'Non-Self of Form' (非色非我) is just a general statement, and the following will be a detailed debate. The mind arises from conditions, therefore it is not 'Self' (我). By focusing on thoughts, one transcends and refutes the fourth view regarding the actions of 'Self'. Here, the Tathagata (如來) should not be attached to, and the topic is 'Right Refutation' (正破). Grasping their constant focused thoughts to refute the actions of 'Self'. Why do this? Because focused thoughts also belong to the actions of 'Self'. Among them, first refute 'Self' based on focused thoughts. Begin by directly negating, the nature of thought is not 'Self'. If one thinks that focused thought is the nature of 'Self', then present false arguments below to refute it. Then refute 'Self' based on recollection. If one thinks that through recollection one knows the existence of 'Self', then present their views. Without recollection, there is no perception, then refute their views. As said below, widely cite the absence of recollection to refute their view that there is 'Self'. First cite the matters that people ask each other. Below explain the refutation of 'Self'. If there really is 'Self', there would be no asking. Because there is asking, therefore there is no 'Self'. In the second counteraction, first refute the seventh, because of obscuration, one thinks there is 'Self'. There are two situations. One is using the Dharma (佛法) to obscure, refuting their view that there is 'Self'. The other is that non-Buddhists do not obscure, thinking there is 'Self'. First list their views. Because of obscuration, one knows there is no 'Self', then refute their views. Below, elaborate widely. Among them, first explain that if there is 'Self', there would be no obscuration. For example, Devadatta (調婆達多) would ultimately not say 'no', cite examples to clarify. 'Self' is also like this, ultimately will not obscure, this is the correct debate on the Dharma. Below explain that if there is obscuration, one certainly knows there is no 'Self'. Below, explain the absence of 'Self' because of non-obscuration. If one thinks that because of obscuration one knows there is 'Self', then list their views. You do not obscure now, you should certainly have no 'Self', then grasp their meaning and refute them in reverse. Below refute the eighth, because there are companions, one thinks there is 'Self'. First list their views. Because there are no companions, there should be no 'Self', briefly translate their words. Indeed, it is because the true 'Self' has no companions. Those with companions should have no 'Self'. Below, elaborate widely. Among them, first explain that the true 'Self' has no companions. There is Dharma without companions, such as the Tathagata (如來), use these kinds of things to clarify. 'Self' is also like this, in reality has no companions, it is precisely explaining that the Tathagata's true 'Self' has no companions. Because of this reason, therefore conclude that companions are not 'Self'. In the third counteraction, first refute the sixth, various things combining together benefit 'Self'. Non-Buddhists grasp the words spoken by people that various things combining together benefit 'Self', stubbornly thinking there is 'Self'. Therefore, now refute it. Explain that it is just a false name, there are completely no real things. Among them, first list their views. Below, conduct counter-refutation. In the Dharma of no 'Self', there is also.
我名彰名無實。如貧賤下舉事類顯。如我死下破名有實。如言我死舉世人語。若我死者我則殺我依名徴實。若諸外道聞言益我即謂有我。如死言我我亦應死。若我死者此我便是可殺之我。是故說言我則殺我。而我叵殺簡實異名。假名殺我結名無實。如矬人下舉事類顯。以是義下結成無我。下破第五宿習有我。先牒所立。下正破之。若有我者不應執持糞穢等舉事反徴。以是義下結成無我。以是執持糞穢等故定知無我。一切生下釋彼嬰兒求乳所以。是故下結。
第四對中先破第二以相證我。于中初先牒所立。下對破之。相故無我是其一門。無相亦無是第二門。若人睡時不進止等顯上後門無相亦無。若以進止俯仰已下顯上初門。于中先舉木人類破。后舉如來真我對顯。真我無相明相非我。下破第三別知證我。先牒所立。以憶念下明諸眾生生涎所以。下就破我。于中先明涎非是我。次明真我非涎喜等。以是下結上來破竟。
自下第三重複呵責。于中初法次喻后合。法中初明諸外道等自無所知。次明外道于佛法中取少許分妄計常等。后明外道實不能知常樂我凈。喻中如盲不識乳色喻自無知。便同已下喻于佛法取少許分妄計常等。于中四句。別喻妄立常樂我凈。雖聞已下喻實不知常樂我凈。閤中外道亦復如是合不識乳
【現代漢語翻譯】 現代漢語譯本 『我』這個名稱只是一個空名，沒有實際意義。就像貧賤之人做出了顯赫的事情一樣，只是表面現象。如果說『我死了』，這只是世俗的說法。如果『我死了』，那麼就是『我』殺了『我』，這是根據名稱來推斷實際情況。如果那些外道聽到『益我』的說法，就會認為真有『我』的存在。如果說『我死了』，那麼這個『我』就成了可以被殺的『我』。所以說『我』殺『我』，而真正的『我』是不可殺的，這只是名稱不同而已。用假名來殺『我』，只是在概念上消滅了『我』，實際上並沒有殺死真正的『我』。就像矮人一樣，這只是一個比喻。因此，可以得出結論，沒有『我』的存在。下面破斥第五種宿習認為有『我』的觀點。首先陳述所要破斥的觀點。然後正式開始破斥。如果真有『我』存在，就不應該執持糞便等污穢之物。通過舉例來反駁。因此，可以得出結論，沒有『我』的存在。因為執持糞便等污穢之物，所以可以斷定沒有『我』的存在。一切眾生，包括嬰兒，都會尋求乳汁，這是爲了解釋他們這樣做的原因。所以，可以得出結論。
第四種對治方法中，首先破斥第二種以相來證明『我』的觀點。首先陳述所要破斥的觀點。然後進行對破。因為有相所以沒有『我』，這是一種途徑。沒有相也沒有『我』，這是第二種途徑。如果人在睡覺時沒有行動等，這說明了后一種途徑，即沒有相也沒有『我』。如果以行動、俯仰等來說明，這說明了前一種途徑。其中，先以木頭人為例進行破斥，然後以如來的真我來對比顯現。真我沒有相，說明有相的不是真我。下面破斥第三種通過別知來證明『我』的觀點。首先陳述所要破斥的觀點。以憶念等來說明眾生產生口水的原因。下面開始破斥『我』的觀點。首先說明口水不是『我』，然後說明真我不是喜歡口水等。因此，可以總結以上破斥。
下面第三次重複呵責。其中，先說法，再用比喻，最後總結。法中，首先說明那些外道等自己一無所知。然後說明外道從佛法中取少許部分，妄自認為有常等。最後說明外道實際上不能理解常樂我凈。比喻中，就像盲人不能識別乳汁的顏色一樣，比喻自己沒有智慧。就像從佛法中取少許部分，妄自認為有常等。其中有四句，分別比喻妄立常樂我凈。即使聽聞，實際上也不能理解常樂我凈。總結中，外道也是如此，就像不認識乳汁一樣。
【English Translation】 English version The name 'I' is merely a designation without substance. It's like a poor and lowly person performing illustrious deeds, which is just a superficial appearance. If one says 'I am dead,' it is merely a conventional expression. If 'I am dead,' then it is 'I' who killed 'I,' which is inferring reality based on name. If those non-Buddhists hear the saying 'benefit me,' they will assume that there truly is an 'I'. If one says 'I am dead,' then this 'I' becomes an 'I' that can be killed. Therefore, it is said that 'I' kill 'I,' but the true 'I' is unkillable; it is merely a difference in names. Killing 'I' with a false name is merely eliminating 'I' in concept, but it does not actually kill the true 'I.' It's like a dwarf, which is just a metaphor. Therefore, it can be concluded that there is no 'I.' Below, the fifth habitual view of the existence of 'I' is refuted. First, the view to be refuted is stated. Then, the refutation formally begins. If there truly is an 'I,' one should not hold onto filth such as feces. This is refuted by giving examples. Therefore, it can be concluded that there is no 'I.' Because one holds onto filth such as feces, it can be determined that there is no 'I.' All beings, including infants, seek milk, which is to explain the reason why they do so. Therefore, it can be concluded.
In the fourth antidote, the second view of proving 'I' through characteristics is first refuted. First, the view to be refuted is stated. Then, the counter-refutation is carried out. Because there are characteristics, there is no 'I,' which is one path. There are no characteristics and no 'I,' which is the second path. If a person does not move while sleeping, this illustrates the latter path, that is, there are no characteristics and no 'I.' If one explains it through actions, bowing, etc., this illustrates the former path. Among them, the wooden puppet is first used as an example for refutation, and then the Tathagata's (如來) [Thus Come One] true self is used for comparison and manifestation. The true self has no characteristics, which indicates that what has characteristics is not the true self. Below, the third view of proving 'I' through separate knowledge is refuted. First, the view to be refuted is stated. The reason why beings produce saliva is explained through recollection, etc. Below, the refutation of the view of 'I' begins. First, it is explained that saliva is not 'I,' and then it is explained that the true self does not like saliva, etc. Therefore, the above refutation can be summarized.
Below, the third repetition of rebuke. Among them, the Dharma (法) [teachings] is first stated, then a metaphor is used, and finally a conclusion is drawn. In the Dharma, it is first explained that those non-Buddhists, etc., themselves know nothing. Then, it is explained that non-Buddhists take a small portion from the Buddha's Dharma and falsely believe that there is permanence, etc. Finally, it is explained that non-Buddhists actually cannot understand permanence, bliss, self, and purity. In the metaphor, just as a blind person cannot recognize the color of milk, it is a metaphor for not having wisdom. It's like taking a small portion from the Buddha's Dharma and falsely believing that there is permanence, etc. Among them, there are four sentences, which respectively metaphorically establish permanence, bliss, self, and purity. Even if one hears, one actually cannot understand permanence, bliss, self, and purity. In the conclusion, non-Buddhists are also like this, just like not recognizing milk.
妄說聲等。終不已下合終不得乳之真色。
以是義下是第四段重複結破。以是外道所立非故。我佛法中乃有真諦非外道也。
上說四諦二諦一實合為初段。以言顯實令人證入。自下第二拂言顯寂令人舍著。于中有三。第一文殊取相讚歎而為起發。第二如來對言破遣。第三文殊彰問所為自解為他。初中文殊聞前四諦二諦一實深釋其心故為讚歎。于中三句。一取如來般涅槃相。二取如來轉法輪相。三取更轉無上之相。佛昔初成在婆羅捺已轉四諦。今入涅槃重複說之。故今贊言如來臨般涅槃方更轉于無上法輪乃作如是分別真諦。
下佛破遣。文還有三。一遣如來般涅槃相。二若有計我是佛以下遣轉法輪相。三諸佛世尊諸有二下遣其更轉無上之相。初中佛告汝今云何故於如來生涅槃相呵其取滅。上來數明如來常住。文殊今言與前相反故為此呵。如來實常不般涅槃明佛不滅。
第二段中文別有四。一明佛無著自不見轉。二若言常下明佛體常所以無轉。三譬如因眼緣色已下明說虛假成佛不轉。四虛空非生非出以下明佛體寂所以無轉。
初中復四。一舉世人果中計我。二明佛無。三舉世人因中計我。四明佛無。初中六句。前五我見。后一我慢就我見中初一通就人法起行計。道言若有計我是佛就人計我
【現代漢語翻譯】 現代漢語譯本： 妄自談論聲音等等，最終也不能夠憑藉低劣的理解而獲得如牛奶般純正的真諦。
因此，下面是第四段，重複並破斥外道的觀點。因為外道所建立的並非真理，而我佛法中才存在真正的真諦，與外道不同。
上面講述四諦（Satya，真諦）、二諦（Dve-satya，兩種真諦：世俗諦和勝義諦）和一實相（Eka-lakṣaṇa，唯一的真實），合為第一段。通過言語來顯明真實，引導人們證悟。從下面開始是第二段，拂去言語，顯明寂靜，使人們捨棄執著。其中有三部分。第一，文殊（Mañjuśrī）取相讚歎，作為引發。第二，如來（Tathāgata）針對言語進行破斥。第三，文殊彰顯提問的目的，自己解釋，為他人解惑。第一部分中，文殊聽聞前面所說的四諦、二諦和一實相，深刻地領悟了其中的含義，因此進行讚歎。其中有三句話。一是取如來般涅槃（Parinirvana，完全的涅槃）之相，二是取如來轉法輪（Dharmacakra-pravartana，轉動佛法之輪）之相，三是取再次轉動無上法輪之相。佛陀過去最初成道時，在婆羅捺（Varanasi）已經轉動了四諦法輪。現在進入涅槃，再次宣說，所以現在讚歎說，如來臨近般涅槃時，才再次轉動無上的法輪，並作出這樣的真諦分別。
下面是佛陀的破斥。文中還有三部分。一是破斥如來般涅槃之相，二是『若有計我是佛』以下，破斥轉法輪之相，三是『諸佛世尊諸有二』以下，破斥再次轉動無上法輪之相。第一部分中，佛陀告訴文殊：『你現在為什麼因為如來而產生涅槃之相？』呵斥他取滅。上面多次說明如來常住。文殊現在所說與前面相反，所以為此呵斥。如來實際上是常住的，不會進入涅槃，表明佛陀不會滅度。
第二段中，文別有四部分。一是說明佛陀沒有執著，自己沒有看見轉動。二是『若言常』以下，說明佛陀的本體是常住的，所以沒有轉動。三是『譬如因眼緣色已下』，說明宣說虛假，成就佛陀，並非轉動。四是『虛空非生非出以下』，說明佛陀的本體是寂靜的，所以沒有轉動。
第一部分中又有四點。一是舉世人在果位中執著於我，二是說明佛陀沒有我，三是舉世人在因位中執著於我，四是說明佛陀沒有我。第一點中有六句話。前五句是我見，后一句是我慢。就我見中，第一句是普遍地就人法而起行計。『道言若有計我是佛』，是就人而執著於我。
【English Translation】 English version: Vainly discussing sound and so on, one ultimately cannot, through inferior understanding, obtain the true color of reality, like pure milk.
Therefore, what follows is the fourth section, repeating and refuting the views of external paths. Because what is established by external paths is not the truth, while in my Buddha-dharma, there exists true reality, unlike external paths.
Above, the explanation of the Four Noble Truths (Satya), the Two Truths (Dve-satya: conventional truth and ultimate truth), and the One Reality (Eka-lakṣaṇa: the single characteristic), is combined as the first section. Through words, reality is revealed, guiding people to enlightenment. From below begins the second section, brushing away words, revealing tranquility, causing people to relinquish attachments. Within this, there are three parts. First, Mañjuśrī takes the form of praise as an initiation. Second, the Tathāgata refutes the words. Third, Mañjuśrī reveals the purpose of the question, explaining it himself, resolving doubts for others. In the first part, Mañjuśrī, having heard the aforementioned Four Noble Truths, Two Truths, and One Reality, deeply comprehends their meaning, and therefore offers praise. Within this, there are three sentences. One is taking the form of the Tathāgata's Parinirvana (complete Nirvana), the second is taking the form of the Tathāgata turning the Dharma wheel (Dharmacakra-pravartana), and the third is taking the form of turning the unsurpassed Dharma wheel again. The Buddha, in his initial enlightenment in Varanasi, had already turned the wheel of the Four Noble Truths. Now, entering Nirvana, he proclaims it again, so now he praises, saying that the Tathāgata, nearing Parinirvana, turns the unsurpassed Dharma wheel again and makes such distinctions of true reality.
Below is the Buddha's refutation. In the text, there are still three parts. One is refuting the form of the Tathāgata's Parinirvana, the second is 'If someone thinks I am the Buddha' below, refuting the form of turning the Dharma wheel, and the third is 'All Buddhas, World Honored Ones, all have two' below, refuting the form of turning the unsurpassed Dharma wheel again. In the first part, the Buddha tells Mañjuśrī: 'Why do you now generate the form of Nirvana because of the Tathāgata?' He rebukes him for taking extinction. Above, it has been repeatedly stated that the Tathāgata is eternally abiding. What Mañjuśrī says now contradicts what was said before, so he is rebuked for this. The Tathāgata is actually eternally abiding and does not enter Nirvana, indicating that the Buddha does not pass away.
In the second section, there are four distinct parts. One is explaining that the Buddha has no attachment and does not see turning himself. The second is 'If it is said to be constant' below, explaining that the Buddha's essence is constant, so there is no turning. The third is 'For example, because the eye is conditioned by form' below, explaining that proclaiming falsehood and achieving Buddhahood is not turning. The fourth is 'Emptiness is neither born nor does it arise' below, explaining that the Buddha's essence is tranquil, so there is no turning.
In the first part, there are four points. One is that worldly people cling to the self in the fruition, two is explaining that the Buddha has no self, three is that worldly people cling to the self in the cause, and four is explaining that the Buddha has no self. In the first point, there are six sentences. The first five sentences are the view of self, and the last sentence is the conceit of self. Regarding the view of self, the first sentence is a general calculation of practice based on both person and dharma. 'The Way says if someone thinks I am the Buddha' is clinging to the self based on the person.
。我成菩提就法計所。取彼菩提為我所成故云我所。次二偏就法中起計。前句就其涅槃起計。我即是法。計法為我。法是我所。計法為所。取法以為我之所得故云我所。后句約就菩提起計。我即是道。計道為我。道即我所。計道為所。取道以為我之所行故云我所。下二偏就人中起計。我即世尊。計彼世尊以為我體。世尊即所。計彼世尊以為我所。我即聲聞。計彼聲聞以為我體。聲聞即所。計彼聲聞以為我所。聖有四階。聲聞緣覺菩薩及佛舉上及下。中略不論。亦可此說佛為聲聞。果中計故。以佛道聲令一切聞故曰聲聞。前五我見。我能說法餘人不能。是其我慢。第二段中明佛永無。文顯可知。自下第三因中計我。于中初明計身為我。我是信下計行為我。身中三句。一計眼等六根為我。二計色等六塵為我。三計地等四大為我。行中亦三。初計信心多聞為我迷行方便。次計檀等六度為我迷其行體。後計三十七品為我迷其道法。第四段中明佛永無。文顯可知。上來四段合為第一明佛無著自不見轉。
自下第二明佛體常所以無轉。文中可知。
第三明轉虛假之中初五複次明轉虛假非佛獨轉。后總結嘆。轉唯佛境。二乘不知。前五何別。若欲別分。初一明轉非有為法。第二非生。第三非出。第四非作。第五非造。通
【現代漢語翻譯】 現代漢語譯本：我成就菩提，就法起計度，執取那菩提為我所成就，所以說『我所』。其次兩種偏執就法中產生計度。前一句就涅槃（Nirvana，解脫）起計度，認為『我』就是法，計度法為『我』，法是『我所』，計度法為『所』，執取法以為是我所獲得的，所以說『我所』。后一句是就菩提（Bodhi，覺悟）起計度，認為『我』就是道，計度道為『我』，道就是『我所』，計度道為『所』，執取道以為是我所行的，所以說『我所』。下面兩種偏執就人中起計度，認為『我』就是世尊（Lokajyestha，佛陀的尊稱），計度那世尊為我的本體，世尊就是『所』，計度那世尊為『我所』。『我』就是聲聞（Śrāvaka，聽聞佛法而證悟者），計度那聲聞為我的本體，聲聞就是『所』，計度那聲聞為『我所』。聖人有四個階位：聲聞、緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）以及佛（Buddha，覺悟者），這裡舉了上面和下面的，中間的省略不論。也可以這樣說，佛是聲聞，因為在果位中計度。因為佛以佛道之聲令一切聽聞，所以叫做聲聞。前面五種是我見，認為我能說法，其他人不能，這是我的我慢。第二段中說明佛永遠沒有這些，文義顯明可知。從下面第三段開始，是在因地中計度『我』。其中首先說明計度身為『我』，『我是信』下面是計度行為『我』。身中三句，一是計度眼等六根（Indriya，感覺器官）為『我』，二是計度色等六塵（Viṣaya，感覺對像）為『我』，三是計度地等四大（Mahābhūta，構成物質的基本元素）為『我』。行中也有三種，首先是計度信心、多聞為『我』，迷惑於行方便，其次是計度佈施（Dāna，給予）等六度（Pāramitā，到達彼岸的方法）為『我』，迷惑於行的本體，最後是計度三十七道品（Bodhipakkhiyādhammā，通往覺悟的三十七種修行方法）為『我』，迷惑于道法。第四段中說明佛永遠沒有這些，文義顯明可知。上面四段合起來是第一部分，說明佛沒有執著，自己不見轉動。 從下面第二部分開始，說明佛的本體是常住的，所以沒有轉動。文義中可以知道。 第三部分說明轉動是虛假的，開始的五種『複次』說明轉動是虛假的，不是佛獨自轉動。後面是總結讚歎，轉動唯有佛的境界，二乘（Śrāvaka-Pratyekabuddha，聲聞和緣覺）不知道。前面的五種有什麼區別？如果要區分，第一種說明轉動不是有為法（Saṃskṛta，因緣和合的法），第二種不是生，第三種不是出，第四種不是作，第五種不是造。通用於所有情況。
【English Translation】 English version: 'I achieve Bodhi,' this is reckoning based on the Dharma, grasping at that Bodhi as what I have achieved, hence the term 'mine.' Next, the two biases arise from reckoning within the Dharma. The first sentence reckons based on Nirvana (liberation), considering 'I' to be the Dharma, reckoning the Dharma as 'I,' the Dharma as 'mine,' reckoning the Dharma as 'what is grasped,' taking the Dharma as what I have obtained, hence the term 'mine.' The latter sentence reckons based on Bodhi (enlightenment), considering 'I' to be the Path, reckoning the Path as 'I,' the Path as 'mine,' reckoning the Path as 'what is grasped,' taking the Path as what I practice, hence the term 'mine.' The following two biases arise from reckoning within beings, considering 'I' to be the Lokajyestha (Buddha), reckoning that Lokajyestha as my essence, Lokajyestha as 'what is grasped,' reckoning that Lokajyestha as 'mine.' 'I' am a Śrāvaka (a hearer of the teachings), reckoning that Śrāvaka as my essence, Śrāvaka as 'what is grasped,' reckoning that Śrāvaka as 'mine.' There are four stages of saints: Śrāvakas, Pratyekabuddhas (solitary realizers), Bodhisattvas (enlightenment beings), and Buddhas (enlightened ones), here mentioning the highest and lowest, omitting the middle. It can also be said that the Buddha is a Śrāvaka, because of reckoning within the fruition. Because the Buddha makes the voice of the Buddha-path heard by all, he is called a Śrāvaka. The preceding five are views of self, thinking that I can expound the Dharma, and others cannot, this is my pride. The second section explains that the Buddha never has these, the meaning is clear and knowable. From the third section below, it is reckoning 'I' in the causal stage. Among them, first explaining reckoning the body as 'I,' 'I am faith' below is reckoning actions as 'I.' In the body, there are three sentences: first, reckoning the six Indriya (senses) such as the eyes as 'I,' second, reckoning the six Viṣaya (sense objects) such as form as 'I,' third, reckoning the four Mahābhūta (great elements) such as earth as 'I.' In actions, there are also three: first, reckoning faith and learning as 'I,' being deluded about skillful means of practice, second, reckoning the six Pāramitā (perfections) such as Dāna (giving) as 'I,' being deluded about the essence of practice, and finally, reckoning the thirty-seven Bodhipakkhiyādhammā (factors of enlightenment) as 'I,' being deluded about the Dharma of the Path. The fourth section explains that the Buddha never has these, the meaning is clear and knowable. The above four sections together are the first part, explaining that the Buddha has no attachments and does not see movement himself. From the second part below, it explains that the Buddha's essence is permanent, so there is no movement. It can be known from the meaning of the text. The third part explains that movement is false, the first five 'furthermore' explain that movement is false, not that the Buddha alone moves. The latter part is a summary of praise, movement is only the realm of the Buddha, the two vehicles (Śrāvaka-Pratyekabuddha) do not know. What is the difference between the previous five? If you want to distinguish, the first explains that movement is not a Saṃskṛta (conditioned) Dharma, the second is not birth, the third is not coming forth, the fourth is not making, and the fifth is not creating. Applicable to all situations.
則此五共顯一義。初中先喻。喻有三句。一舉喻事。二眼不念下明其實無。三如是等下明見假有。次合顯法。先合初句。如來亦爾舉能說人。因六波羅蜜三十七品舉所說法。覺了諸法舉能說智。因咽喉等起說所依。言語音聲能說之辭。為憍陳如舉所為人。初說名轉正明所說。以是義故不名輪法合前第二。第三一句略而不合。下結其相。不轉即法。法即如來。無轉即是法之實性。法性即是如來體也。餘四番中文相例同。結嘆可知。
自下第四明佛體寂所以無轉。然此文中意為明佛非生出等。乘舉虛空佛性類之。先就虛空明非生出。作造有為生之與出對因分別。始起名生。終現名出。作造對。緣始為名作。終辯曰造。有為是總。次就如來。后就佛性。
自下第三破遣更轉無上之相。于中有三。一遣更轉。二遣無上。三總結呵。就初段中雲何遣更若是一法重複宣說可名為更。今昔全別何得言更。于中文有八番辯異。一明語別。語猶教也。先舉。次列。后辯可知。二隨欲別。昔為求小。今為求大。三隨根別。昔為中根。今為上根。下根凡夫不堪聞諦。故不為之。四起行別。五得益別。六請主別。七所說別。八遠近別。昔出音聲聞于梵天。今出音聲聞於二十恒沙世界。
自下第二遣無上相。明佛所說皆是法輪
何得偏嘆今為無上。于中初先總明如來今昔所說悉是法輪。如聖王下別顯輪義。文有三番。一通就滅惡生善解輪。二偏用滅惡。三偏據生善。皆先立喻。后合可知。自下第三總以結呵。是故汝今不應讚歎如來方更轉法輪者。文殊前言轉無上輪名為贊。嘆諸佛世尊今昔所說悉是法輪。滅惡生善益眾生故不應偏嘆今為無上。今昔所說迢然別故不應言佛更轉法輪。
上來第二如來破遣。自下文殊彰問所為自解為他。我于無義非為不達彰已解也。所以問下明為他也。我久知下顯已解相。
上來第一廣辯慧行。是名下結。迦葉白下釋其名義有二問答。偏就佛解。文相可知。后一問答通就一切。迦葉先問若是佛行則非聲聞緣覺行也。下佛為釋。先就佛論。是佛所證是佛所說故名聖行。是諸世尊安住涅槃是佛證也。開示分別是佛說也。以是下結。下就余辯。是聲聞等所聞所行故名聖行。聲聞緣覺菩薩聞已是其聞也。則能奉行是其行也。故名下結。
上來明其因分所行。下次明其果分所成。謂得無畏自在之地諸過皆滅故得無畏。妙德圓成故得自在。無畏自在始成初地。餘地漸增至佛窮滿。文中初明得無畏地。次明菩薩得自在地。菩薩所成如是無量。況諸佛下舉劣況勝。
前中先明得無畏地。若有住下辯無畏相
【現代漢語翻譯】 現代漢語譯本： 為何偏偏讚歎如今才是無上？其中首先總括說明如來過去和現在所說的都是法輪。如同聖王降臨，分別顯示法輪的意義。文中有三個方面。一是普遍地就滅除惡行、產生善行來解釋法輪。二是偏重於滅除惡行。三是偏重於產生善行。都是先設立比喻，然後結合起來理解。從下面開始，第三部分總括地進行呵斥。因此，你現在不應該讚歎如來才開始轉法輪。文殊菩薩前面說轉無上法輪名為讚歎，諸佛世尊過去和現在所說的都是法輪，因為能滅除惡行、產生善行，利益眾生，所以不應該偏偏讚歎如今才是無上。過去和現在所說的截然不同，所以不應該說佛才開始轉法輪。
上面第二部分是如來破除駁斥。從下面開始，文殊菩薩表明提問的目的，是為自己解惑還是為他人解惑。『我于無義非為不達』，表明自己已經理解了。『所以問下明為他也』，說明是爲了他人解惑。『我久知下顯已解相』，顯示自己已經理解的樣子。
上面第一部分廣泛地闡述慧行。『是名下結』，是總結。『迦葉白下釋其名義有二問答』，解釋這個名稱的含義，有兩個問答。偏重於從佛的角度來解釋。文句的表面意思就可以理解。后一個問答是普遍地就一切來解釋。迦葉菩薩先問，如果是佛的修行，那就不是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，無師自悟的修行者）的修行了。下面是佛的解釋。先就佛來論述。是佛所證悟的，是佛所宣說的，所以稱為聖行。『是諸世尊安住涅槃是佛證也』，是諸位世尊安住在涅槃的境界，這是佛所證悟的。『開示分別是佛說也』，開示和分別說明，這是佛所宣說的。『以是下結』，因此總結。下面就其餘的進行辯論。是聲聞等所聽聞和修行的，所以稱為聖行。聲聞、緣覺、菩薩聽聞之後，這是他們的聽聞。『則能奉行是其行也』，就能奉行，這是他們的修行。『故名下結』，所以稱為聖行。
上面說明了因地修行。下面說明果地成就。指的是獲得無畏自在的地位，各種過失都已滅除，所以獲得無畏。妙德圓滿成就，所以獲得自在。無畏自在最初成就於初地（初地，菩薩修行階位的第一層）。其餘的各個地逐漸增加，直到佛的境界達到圓滿。文中首先說明獲得無畏地。其次說明菩薩獲得自在地。菩薩所成就的如此無量。『況諸佛下舉劣況勝』，更何況諸佛，這是用低下的情況來比況殊勝的情況。
前面中間部分首先說明獲得無畏地。『若有住下辯無畏相』，如果有人安住於此，下面辨別無畏的相狀。
【English Translation】 English version: Why particularly praise the present as unsurpassed? Initially, it comprehensively clarifies that all the Dharma spoken by the Tathagata (如來，another name for Buddha) in the past and present are Dharma wheels (法輪，Dharma wheel, representing the teachings of Buddhism). Like a holy king descending, it separately reveals the meaning of the wheel. There are three aspects in the text. First, it universally interprets the Dharma wheel in terms of eliminating evil and generating good. Second, it emphasizes eliminating evil. Third, it emphasizes generating good. All begin by establishing a metaphor, and then combining them for understanding. From below, the third part comprehensively rebukes. Therefore, you should not now praise the Tathagata for only now turning the Dharma wheel. Manjushri (文殊，Bodhisattva of wisdom) previously said that turning the unsurpassed wheel is called praise, that all the Buddhas (佛) and World Honored Ones (世尊) spoke of in the past and present are Dharma wheels, because they can eliminate evil, generate good, and benefit sentient beings, so you should not particularly praise the present as unsurpassed. What was spoken in the past and present are vastly different, so you should not say that the Buddha is only now turning the Dharma wheel.
The second part above is the Tathagata refuting and rejecting. From below, Manjushri clarifies the purpose of the question, whether it is to resolve his own doubts or to resolve the doubts of others. 'I am not asking because I do not understand the meaning,' indicates that he has already understood. 'Therefore, asking below clarifies that it is for others,' explains that it is to resolve the doubts of others. 'I have long known below reveals the appearance of understanding,' shows that he has already understood.
The first part above extensively elaborates on the practice of wisdom. 'The following is a conclusion,' is a summary. 'Kashyapa (迦葉，one of the principal disciples of Gautama Buddha) asks below to explain the meaning of the name, there are two questions and answers,' explains the meaning of this name, there are two questions and answers. It focuses on explaining from the perspective of the Buddha. The surface meaning of the text can be understood. The latter question and answer universally explains everything. Kashyapa first asks, if it is the practice of the Buddha, then it is not the practice of the Shravakas (聲聞，disciples who hear and practice the Dharma) and Pratyekabuddhas (緣覺，those who attain enlightenment on their own without a teacher). Below is the Buddha's explanation. First, it discusses the Buddha. What the Buddha has realized, what the Buddha has proclaimed, is called holy practice. 'The World Honored Ones abide in Nirvana (涅槃，state of enlightenment) is the Buddha's realization,' the World Honored Ones abide in the state of Nirvana, this is what the Buddha has realized. 'Revealing and distinguishing is the Buddha's proclamation,' revealing and distinguishing explanations, this is what the Buddha has proclaimed. 'Therefore, the following is a conclusion,' therefore, a summary. Below, it debates the rest. What the Shravakas etc. have heard and practiced is called holy practice. After the Shravakas, Pratyekabuddhas, and Bodhisattvas (菩薩，a person who is on the path towards Buddhahood) have heard, this is their hearing. 'Then they can uphold and practice is their practice,' then they can uphold and practice, this is their practice. 'Therefore, the following is a conclusion,' therefore, it is called holy practice.
The above explains the practice in the causal stage. The following explains the accomplishment in the resultant stage. It refers to obtaining the position of fearlessness and freedom, all faults have been eliminated, so one obtains fearlessness. The wonderful virtues are perfectly accomplished, so one obtains freedom. Fearlessness and freedom are initially accomplished in the first Bhumi (初地，the first of the ten stages of the Bodhisattva path). The remaining Bhumis gradually increase until the Buddha's state is fully accomplished. The text first explains obtaining the fearless Bhumi. Secondly, it explains the Bodhisattva obtaining the free Bhumi. What the Bodhisattva accomplishes is so immeasurable. 'Moreover, the Buddhas use the inferior to compare to the superior,' moreover, the Buddhas, this is using the inferior situation to compare to the superior situation.
The preceding middle part first explains obtaining the fearless Bhumi. 'If there is abiding below, it distinguishes the appearance of fearlessness,' if someone abides in this, below it distinguishes the appearance of fearlessness.
。從得二十五三昧下明無畏治。相中得明離六種怖畏。初言不畏貪恚癡等離煩惱畏。離貪心故不懼不活。是故亦名離不活畏。第二不畏生老病死得離死畏。第三不畏墮地獄等離惡道畏。第四惡有二種已下離惡業畏。惡業是其惡名之本。除本末無。是故亦名雜惡名畏。先舉二數。次列兩名。六道之中皆得造業。人及修羅造業最重故偏舉之。下辯其相。偏顯人惡。有三舉數。闡提謗經犯重列之。五逆之罪不局人中。余趣分有。故略不舉。下明菩薩斷除不畏。第五不畏沙門已下明離大眾威德畏也。第六不畏受二十五有明離生死流轉怖畏。六中前五與地經同。后一彼無。上來廣辯。是故下結。
無畏治中初先明其三昧之體。菩薩入是諸三昧王。若欲已下明三昧用。三昧體中初言菩薩得二十五三昧壞二十五有總以標舉。如楞伽說。入初地時得是三昧故破諸有。問曰。初地生死未盡。何能破壞二十五有。釋言。生死有其二種。一是分段。二是變易。分段之中有其善道惡道之別。惡道殘氣初地時盡。善道之中有粗有細。粗盡初地。細至佛地。初地離粗。故說能壞二十五有。曲細論之。如彼二種生死章中具廣分別。次廣辯列。下總結嘆。是名得二十五三昧斷二十五有是總結也。如是三昧名三昧王是嘆勝也。三昧中勝故說為王。以
【現代漢語翻譯】 現代漢語譯本：從獲得二十五種三昧開始，闡明無畏的治療作用。從相（lakṣaṇa，特徵，相狀）中得知，可以遠離六種怖畏。首先說不畏懼貪婪、嗔恨、愚癡等，這是遠離煩惱的怖畏。因為遠離貪心，所以不懼怕無法生存，因此也稱為遠離不活畏。第二是不畏懼生、老、病、死，從而遠離死亡的怖畏。第三是不畏懼墮入地獄等，從而遠離惡道的怖畏。第四，惡有兩種，以下闡明遠離惡業的怖畏。惡業是惡名的根本，去除根本和末端，惡名自然消失，因此也稱為雜惡名畏。先列舉兩種數量，然後列舉兩種名稱。六道之中都可以造業，人道和修羅道造業最重，所以特別列舉。下面辨析其相狀，偏重顯示人道的惡業。有三種情況，列舉闡提（icchantika，斷善根者）、誹謗佛經、犯下重罪。五逆之罪不侷限於人道之中，其他道也有，所以略去不提。下面闡明菩薩斷除怖畏。第五是不畏懼沙門（śrāmaṇa，出家修行者）等，闡明遠離大眾威德的怖畏。第六是不畏懼承受二十五有（pañcaviṃśati bhava，三界中的二十五種存在狀態），闡明遠離生死流轉的怖畏。這六種怖畏中，前五種與《地持經》相同，后一種《地持經》沒有。上面詳細辨析，所以下面總結。\n\n在無畏的治療中，首先闡明三昧（samādhi，禪定）的本體。菩薩進入這些三昧之王，如果想要……以下闡明三昧的作用。在三昧的本體中，首先說菩薩獲得二十五種三昧，摧毀二十五有，這是總體的標舉。如《楞伽經》所說，進入初地（prathamā bhūmi，菩薩修行的第一個階段）時，獲得這些三昧，所以能破除諸有。有人問：初地菩薩的生死還沒有窮盡，怎麼能破壞二十五有呢？解釋說：生死有兩種，一是分段生死，二是變易生死。分段生死中有善道和惡道的區別。惡道的殘餘氣息在初地時窮盡。善道之中有粗有細，粗的在初地窮盡，細的要到佛地才能窮盡。初地遠離粗的生死，所以說能破壞二十五有。詳細論述，如那兩種生死章節中具體而廣泛的分別。下面廣泛辨析列舉，下面總結讚歎。這叫做獲得二十五種三昧，斷除二十五有，這是總結。像這樣的三昧，名為三昧之王，這是讚歎殊勝。三昧中最殊勝，所以稱為王。以
【English Translation】 English version: From obtaining the twenty-five Samādhis, it elucidates the treatment of fearlessness. From the lakṣaṇa (characteristic, attribute) it is known that one can be free from the six kinds of fears. Firstly, it says not fearing greed, hatred, delusion, etc., which is to be free from the fear of afflictions. Because of being free from greed, one does not fear not being able to survive, therefore it is also called being free from the fear of not surviving. Secondly, not fearing birth, old age, sickness, and death, thereby being free from the fear of death. Thirdly, not fearing falling into hells, etc., thereby being free from the fear of evil destinies. Fourthly, there are two kinds of evil, the following elucidates being free from the fear of evil karma. Evil karma is the root of evil names, removing the root and the branch, the evil name naturally disappears, therefore it is also called the fear of mixed evil names. First, two numbers are listed, then two names are listed. Within the six realms, one can create karma, the realms of humans and Asuras create the heaviest karma, so they are specifically listed. Below, it distinguishes their characteristics, focusing on showing the evil karma of humans. There are three situations, listing icchantika (those who have severed their roots of good), slandering the scriptures, and committing grave offenses. The sin of the five rebellious acts is not limited to the human realm, other realms also have it, so it is omitted. Below, it elucidates the Bodhisattva eliminating fear. Fifthly, not fearing śrāmaṇa (ascetics), etc., elucidating being free from the fear of the majesty and virtue of the assembly. Sixthly, not fearing receiving the twenty-five pañcaviṃśati bhava (twenty-five existences in the three realms), elucidating being free from the fear of the cycle of birth and death. Among these six fears, the first five are the same as in the Garbhāvakrānti-sūtra, the last one is not in the Garbhāvakrānti-sūtra. The above is a detailed analysis, so the following is a conclusion.\n\nIn the treatment of fearlessness, it first elucidates the essence of samādhi (meditative concentration). The Bodhisattva enters these Kings of Samādhi, if one desires... the following elucidates the function of Samādhi. In the essence of Samādhi, it first says that the Bodhisattva obtains twenty-five Samādhis, destroying the twenty-five existences, this is a general statement. As the Laṅkāvatāra Sūtra says, when entering the first prathamā bhūmi (the first stage of a Bodhisattva's practice), one obtains these Samādhis, so one can destroy all existences. Someone asks: The birth and death of a Bodhisattva on the first ground has not yet been exhausted, how can one destroy the twenty-five existences? It is explained: There are two kinds of birth and death, one is segmented birth and death, and the other is transformational birth and death. In segmented birth and death, there is a distinction between good and evil destinies. The remaining traces of evil destinies are exhausted at the first ground. Among the good destinies, there are coarse and fine, the coarse is exhausted at the first ground, and the fine is exhausted at the Buddha ground. The first ground is free from coarse birth and death, so it is said that it can destroy the twenty-five existences. For a detailed discussion, refer to the specific and extensive distinctions in the chapters on the two kinds of birth and death. The following is a broad analysis and listing, and the following is a summary and praise. This is called obtaining twenty-five Samādhis and cutting off twenty-five existences, this is the summary. Such Samādhis are called the King of Samādhi, this is praising its superiority. It is the most superior among Samādhis, so it is called the King. With
是王故一一之中備攝無量百千眷屬。三昧用中五句可知。
次明自在。菩薩入是三昧王已得自在地牒前生后正顯其得。下辯其相。依如地經自在有十。一命自在隨意任持。二心自在無量三昧自在趣入。三物自在無量凈土隨意示現。四業自在現生后時隨意住時。五生自在一切世界隨意現生。六愿自在一切時處隨意成佛。七信解自在一切世界佛滿示現。八如意自在一切佛國隨心轉變。九法自在無邊法明隨意現入。十智自在具佛如來一切種智。今此略明一生自在。于中初法次喻后合。下就地獄顯其生相。先明為物生於地獄。次明菩薩不以業生彰因不同。后明菩薩不受大苦顯果不同。
就下舉劣況勝之中。菩薩所成尚不可說先舉劣也。況佛可說是況勝也。
上來第一廣明慧行。自下嘆經令人修學。文別有二。一因無垢顯經殊勝。二因迦葉明持有益。前中初先無垢藏王牒前諸佛菩薩功德。比挍度量顯此經勝。后佛述成。前中初言有一菩薩名無垢藏標別諸人。有大威等彰其諸德。即從座等啟請方便。自下正請。申已所解請佛述可而為請矣。如佛所說諸佛菩薩成無量德實不可說領佛前言。我意猶謂不如是經申已所解。何以下釋。是經能生阿耨菩提故佛菩薩功德不及。問曰。此經是其言教。阿耨菩提是其果證。教淺
【現代漢語翻譯】 現代漢語譯本：是藏王故，一一法門之中，具備攝持無量百千眷屬的能力。三昧的功用，可以通過五句來了解。
接下來闡明自在。菩薩進入這種三昧王之後，獲得自在的地位，這是承接前文，開啟後文，正是爲了彰顯其所得。下面辨析其自在之相。依據《地經》，自在有十種：一、命自在，能夠隨意任持壽命。二、心自在，能夠自在地趣入無量三昧。三、物自在，能夠隨意示現無量清凈的國土。四、業自在，能夠在現生和後世隨意安住于某個時段。五、生自在，能夠在一切世界隨意現生。六、愿自在，能夠在一切時處隨意成佛。七、信解自在，能夠在一切世界示現佛陀圓滿。八、如意自在，能夠隨心轉變一切佛國。九、法自在，能夠隨意現入無邊法門。十、智自在，具足佛陀如來的一切種智（對一切事物的智慧）。現在這裡簡略地說明一生自在。其中先說法，再用比喻，最後總結。下面就地獄來顯示其生相。先說明爲了救度眾生而生於地獄。其次說明菩薩不是因為業力而生，彰顯其因與凡夫不同。最後說明菩薩不受大苦，顯示其果與凡夫不同。
下面就低劣的情況來比況殊勝的情況。菩薩所成就的功德尚且不可說，這是先舉低劣的。何況佛陀的功德可以輕易說盡呢？這是比況殊勝的。
上面第一部分廣泛地闡明了慧行。從下面開始讚歎此經，勸人修學。文義上分為兩部分：一、因為此經無垢，所以彰顯其殊勝。二、因為迦葉（Kasyapa，佛陀的弟子）的緣故，說明受持此經有益處。前面一部分中，先是無垢藏王（Vimalagarbha-raja，菩薩名）承接前面諸佛菩薩的功德，通過比較和衡量，來彰顯此經的殊勝。後面是佛陀加以肯定。前面一部分中，先說有一位菩薩名叫無垢藏王，以此來區別于其他人。具有大威德等，彰顯他的各種功德。即從座位上起身等，請求佛陀開示方便之法。從下面開始正式請求。陳述自己所理解的，請求佛陀認可，這就是請求了。如佛所說，諸佛菩薩成就無量功德，實在不可說，這是領會佛陀之前所說的話。我的意思仍然認為不如這部經，這是陳述自己所理解的。為什麼呢？下面解釋說，這部經能夠產生阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所以佛菩薩的功德比不上它。有人問：這部經是佛陀的言教，阿耨多羅三藐三菩提是其果證，言教是淺顯的
【English Translation】 English version: Therefore, the King of Treasures, within each and every Dharma gate, possesses the ability to encompass and gather countless hundreds of thousands of attendants. The function of Samadhi can be understood through five phrases.
Next, the state of Sovereignty is explained. The Bodhisattva, having entered this Samadhi King, attains the position of Sovereignty. This connects the preceding and initiates the following, precisely revealing what has been attained. Below, its characteristics are distinguished. According to the Sutra of the Earth, there are ten types of Sovereignty: 1. Sovereignty over Life, able to willfully maintain life. 2. Sovereignty over Mind, able to freely enter limitless Samadhis. 3. Sovereignty over Objects, able to willfully manifest limitless pure lands. 4. Sovereignty over Karma, able to willfully reside in a certain period in the present or future life. 5. Sovereignty over Birth, able to willfully manifest birth in all worlds. 6. Sovereignty over Vows, able to willfully attain Buddhahood at all times and places. 7. Sovereignty over Faith and Understanding, able to manifest the Buddha's perfection in all worlds. 8. Sovereignty over Wishes, able to transform all Buddha lands at will. 9. Sovereignty over Dharma, able to willfully enter limitless Dharma teachings. 10. Sovereignty over Wisdom, possessing all the wisdom of the Buddha Tathagata (Tathagata, 'Thus Gone One'). Here, the Sovereignty over one lifetime is briefly explained. Among these, first the Dharma is explained, then a metaphor is used, and finally a conclusion is drawn. Below, the characteristics of birth are shown with respect to hell. First, it is explained that one is born in hell to save sentient beings. Second, it is explained that the Bodhisattva is not born due to karmic force, highlighting the difference in cause from ordinary beings. Finally, it is explained that the Bodhisattva does not suffer great pain, showing the difference in result from ordinary beings.
Below, the inferior situation is used to compare with the superior situation. The merits achieved by the Bodhisattva are already unspeakable; this is first citing the inferior. How much more can the merits of the Buddha be easily exhausted? This is comparing with the superior.
The first part above extensively explains the practice of wisdom. From below, the sutra is praised, encouraging people to study and practice it. The meaning is divided into two parts: 1. Because this sutra is immaculate, its superiority is highlighted. 2. Because of Kasyapa (Kasyapa, a disciple of the Buddha), it is explained that upholding this sutra is beneficial. In the first part, first, Vimalagarbha-raja (Vimalagarbha-raja, name of a Bodhisattva) inherits the merits of the previous Buddhas and Bodhisattvas, and through comparison and measurement, highlights the superiority of this sutra. Later, the Buddha affirms it. In the first part, first, it is said that there is a Bodhisattva named Vimalagarbha-raja, to distinguish him from others. Possessing great power and virtue, highlighting his various merits. Immediately rising from his seat, etc., requesting the Buddha to reveal the expedient Dharma. From below, the formal request begins. Stating what one understands, requesting the Buddha's approval, this is the request. As the Buddha said, the Buddhas and Bodhisattvas achieve immeasurable merits, which are truly unspeakable; this is understanding what the Buddha said before. My intention still believes that it is not as good as this sutra; this is stating what one understands. Why? Below, it is explained that this sutra can generate Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), so the merits of the Buddhas and Bodhisattvas cannot compare to it. Someone asks: This sutra is the Buddha's teachings, and Anuttara-samyak-sambodhi is its fruit and proof. The teachings are shallow
證深。何故菩提不及是經。釋言。此中偏名宣說佛性之詮法身之教以之為經。所詮即是性凈因果。所生是其方便因果。性凈為本。方便為末。末不如本故佛菩薩功德不及。準后佛答其義如是。下佛先贊。次印其言。如是如是如汝所說。後述其語。于中更舉余大乘經對此涅槃校量顯勝。成前余德不及之義。于中初法次喻后合。法中是諸大乘經典雖覆成就無量功德泛舉余經。欲比已下約對此經以顯不及。喻中從牛乃至醍醐合有六階。雖舉六階意在醍醐。蘇出醍醐從下生上。醍醐最上明上過下。若有服下顯其勝義。若有服者眾病皆除治廣故勝。諸藥悉入德備故勝。一醍醐中備諸藥能故云悉入。閤中從佛乃至涅槃亦有六階。次第合前。佛亦如是合上牛也。此說應身以之為佛。從佛出於十二部經合牛出乳。此說一切小乘經法為十二部。出修多羅合乳出酪。此明大教為修多羅。藉小開大名之為出。于大乘中隨別細分亦具十二。今此總相名修多羅。后之四重俱是大乘。于大乘中詮事之教名修多羅。謂說一切施戒等事。從修多羅出方等者合出生蘇。于大乘中宣說一切破相空理名方等經。因事顯理是故名出。謂說施者受者財物不可得等。從方等經出般若者合出熟蘇。究竟證空離相證實之慧名為般若。依理起慧是故名出。約行辯教亦得名為
出般若經。然此般若即是向前菩提能也。言從般若出涅槃者合出醍醐。般若了因。了出無始法性涅槃是故名出。約實辯教亦得名為出涅槃經。文中初言出大涅槃辯法同喻。猶如醍醐舉喻以牒。醍醐喻性。性即如來約喻顯法。此乃即於法身如來非即報身。報身功德不及此經故不即之。以是義下嘆法同喻。唯嘆如來。略不嘆性。如彼醍醐一切諸藥悉入其中。如來法身亦復如是。一切功德悉入其中。是故說言如來功德無量無邊。自下第二因彼迦葉明持有益。迦葉初先自誓弘經。后佛述可。前中有三。第一迦葉領佛前言顯經殊勝。二我聞下明其世人不學者癡。三我於今下自誓弘通。于中初先自欲書寫讀誦通利。道言剝皮而為紙等明愛深重顯經殊勝。然後已下化他令持先為其說。若有眾生貪著已下攝之令受。于中六句。初之一句佈施攝取。第二愛語。后四利行。略無同事。就利行中初于凡下威逼令讀。第二慢高敬事令學。第三誹謗摧伏令讀。第四愛樂讚歎令學。下佛先嘆。汝今以此善心已下明持有益。就前嘆中善哉總嘆。汝甚已下五句別嘆。始心愛好名愛大乘。貪求屬己名貪大乘。正能領納名受大乘。于所受法味著不捨名味大乘。于所味法信教尊重奉順修行名信大乘乃至供養。明持益中初正明益。過去已下引往證成。前中汝以善
【現代漢語翻譯】 現代漢語譯本 出自《般若經》。然而此《般若經》就是通向菩提（bodhi，覺悟）的途徑。說從《般若經》中產生涅槃（nirvana，寂滅）好比從牛奶中提煉出醍醐（the finest dairy product）。《般若經》是了因，了悟並顯現無始以來的法性（dharma-nature），涅槃因此被稱為從中產生。從實相的角度辯論教義，也可以稱之為產生《涅槃經》。 文中一開始說產生大涅槃，用比喻來說明法理的相同之處，就像從牛奶中提煉出醍醐一樣。醍醐比喻法性，法性就是如來（Tathagata，佛陀），用比喻來闡釋佛法。這指的是法身如來，而不是報身如來，因為報身如來的功德不及此經，所以不能直接相比。因此，下面讚歎法理與比喻的相同之處，只讚歎如來，略過讚歎法性。就像醍醐一樣，一切藥物都融入其中，如來的法身也是如此，一切功德都融入其中。所以說如來的功德無量無邊。 下面第二部分，因為迦葉（Kasyapa，佛陀弟子名）的緣故，闡明了受持此經的益處。迦葉最初發誓弘揚此經，後來佛陀認可了他的誓言。前面有三點。第一，迦葉領會佛陀之前所說的話，彰顯此經的殊勝。第二，『我聞下』說明世人不學習此經是愚癡。第三，『我於今下』發誓弘揚流通此經。其中，首先是自己想要書寫、讀誦、通達理解此經。說『剝皮而為紙』等，表明愛之深切，彰顯此經的殊勝。然後，教化他人受持此經，先為他們解說。如果有眾生貪著，就用以下方法引導他們接受此經。其中有六句。第一句用佈施來攝取。第二句用愛語。后四句用利行。略去了同事。在利行中，首先對凡夫用威逼的方式讓他們讀誦。第二，對傲慢的人用恭敬的態度讓他們學習。第三，對誹謗的人用摧伏的方式讓他們讀誦。第四，對喜愛的人用讚歎的方式讓他們學習。下面佛陀先讚歎，『汝今以此善心已下』，闡明受持此經的益處。在前面的讚歎中，『善哉』是總的讚歎。『汝甚已下』五句是分別讚歎。最初的心愛好此經，稱為愛大乘。貪求此經歸自己所有，稱為貪大乘。真正能夠領會接受此經，稱為受大乘。對於所接受的佛法，津津有味地品嚐而不捨棄，稱為味大乘。對於所品嚐的佛法，信奉教義，尊重奉順，修行實踐，稱為信大乘，乃至供養。闡明受持此經的益處中，首先是正面闡明益處。『過去已下』，引用過去的事例來證明。前面說『汝以善』
【English Translation】 English version From the Prajna Sutra. However, this Prajna is the path to Bodhi (awakening). Saying that Nirvana (liberation) comes from Prajna is like extracting ghee (the finest dairy product) from milk. Prajna is the direct cause, realizing and revealing the Dharma-nature (the nature of reality) from the beginningless past, hence Nirvana is said to arise from it. From the perspective of discussing the teachings based on reality, it can also be called the Nirvana Sutra arising. The text initially states that the Great Nirvana arises, using a metaphor to illustrate the similarity of the Dharma, just as ghee is extracted from milk. Ghee is a metaphor for Dharma-nature, and Dharma-nature is the Tathagata (Buddha), using the metaphor to explain the Dharma. This refers to the Dharmakaya (Dharma Body) Tathagata, not the Sambhogakaya (Enjoyment Body) Tathagata, because the merits of the Sambhogakaya Tathagata are not comparable to this Sutra, so they cannot be directly compared. Therefore, the following praises the similarity between the Dharma and the metaphor, only praising the Tathagata, omitting the praise of Dharma-nature. Just like ghee, all medicines are incorporated into it, and so is the Dharmakaya of the Tathagata, all merits are incorporated into it. Therefore, it is said that the merits of the Tathagata are immeasurable and boundless. The second part below, because of Kasyapa (name of a Buddha's disciple), clarifies the benefits of upholding this Sutra. Kasyapa initially vowed to propagate this Sutra, and later the Buddha approved his vow. There are three points in the beginning. First, Kasyapa understands what the Buddha said before, highlighting the excellence of this Sutra. Second, 'I heard below' explains that it is foolish for people not to study this Sutra. Third, 'I now below' vows to propagate and circulate this Sutra. Among them, the first is to write, recite, and thoroughly understand this Sutra himself. Saying 'peeling skin to make paper' etc., shows deep love and highlights the excellence of this Sutra. Then, to teach others to uphold this Sutra, first explain it to them. If there are sentient beings who are attached, use the following methods to guide them to accept this Sutra. There are six sentences in it. The first sentence uses giving to gather. The second sentence uses loving speech. The last four sentences use beneficial actions. The act of cooperation is omitted. In the beneficial actions, first use coercion to make ordinary people read it. Second, use a respectful attitude to make arrogant people learn it. Third, use subjugation to make slanderers read it. Fourth, use praise to make those who like it learn it. Below, the Buddha first praises, 'You now with this good heart below', clarifying the benefits of upholding this Sutra. In the previous praise, 'Excellent' is the general praise. 'You are very below' five sentences are separate praises. The initial heart loves this Sutra, called loving the Mahayana. Greedily seeking this Sutra for oneself, called greedy for the Mahayana. Truly being able to understand and accept this Sutra, called receiving the Mahayana. For the Dharma that is accepted, savoring it and not abandoning it, called tasting the Mahayana. For the Dharma that is tasted, believing in the teachings, respecting and obeying, practicing and cultivating, called believing in the Mahayana, and even making offerings. Clarifying the benefits of upholding this Sutra, the first is to positively clarify the benefits. 'Past below', citing past examples to prove it. The previous said 'You with good'
心因緣當超無量諸菩薩前得成菩提明其超證。汝亦復當如我已下明其超說。引往證中文別有三。一明己所行。二明己所成。三以己類彼。明所行中初先舉己往昔苦行即是所試。我作如是苦行時下明其撿驗即是能試。于中有三。一明帝釋始見驚怪欲往驗試。二爾時帝釋即自變下正往驗試。三爾時羅剎還復已下驗試已訖釋複本形體懺辭去。前中有四。一始見驚怪。二即共下贊其所為。三爾時眾中有一天下量其所作。四如是之事實難信下明須驗試。初二可知。第三段中三人量之。初一天子言求帝處。第二仙天道其不求。第三帝釋乘言述贊。第二人中先標其人。下明所說。先勸莫慮。次舉外道苦行類之。后明菩薩苦行所為。世有大士為眾生等泛舉一切菩薩所作。如我解下將此類彼。帝釋嘆中如汝言者牒前所說。是人已下三句述可。一明其人能以善法攝取眾生。二有佛樹下明能滅除眾生煩惱。三是人未來作善逝下明能益己。自下第四明須驗試。文別有四。一明其難信。二許往驗試。三重明難信。四重驗試。前中初先總明難信。何以下釋。大仙我見如是下結。釋中無量百千眾生髮菩提心見少因緣于菩提動。法說難信。下喻顯之。二喻二合。第二許往驗試之中我今要當自往試之正許驗試。知其堪下出其所驗。于中初法次喻后合。是苦
行者亦復如是是總合也。我雖下別。持戒深智合車二輪及鳥兩翼。持戒是福。深智是解。有行無解不能至果。如車一輪不能運載。如鳥一翼不堪飛翔。第三重明難信之中先舉二喻。后合可知。第四重明許驗試中初命大仙求與共試。譬如已下明其須試。先喻后合。金須三試。苦行亦爾。帝釋于下現可畏形說可畏食催令速施示可畏事。是三試也。第二正往驗試之中兩義科文。第一就其能試以科。文別有五。第一帝釋現可畏形。第二辯才次第已下說可愛法。三大婆羅門汝今不應問我已下說可畏食。四若能捨身諦聽已下說可愛法。五說是偈已作是言下催令速施示可畏事。此之一番直科便罷。更不解釋。宜審記知。第二就其所試科文分之為四。一聞前半偈心生歡喜。二即從坐起以手舉下訪求說人。三我時即復語羅剎言若說偈竟我當終身為弟子下求後半偈。四我于爾時深思已下為偈捨身。前中初明帝釋說偈。后明菩薩聞偈心喜。帝釋說中初明帝釋化作羅剎往至雪山起說方便。辯才已下正明說偈。說是半下佇立令見。聞偈喜中初先法說。次舉八喻。后合可知。第二訪求說人之中句別有四。一求說人舉發顧視。向偈誰說略求說人。爾時亦下唯見羅剎。誰開已下廣訪說人。我于爾下唯見羅剎。二復作念下知是羅剎。先疑彼說。覆復已下疑
【現代漢語翻譯】 現代漢語譯本：修行者也是這樣，是總體的結合。我雖然在下面分別說明，持戒和深智就像車子的兩個輪子和鳥的兩隻翅膀。持戒是福德，深智是解脫。只有修行而沒有智慧不能達到結果，就像車子只有一個輪子不能運載，鳥只有一隻翅膀不能飛翔。第三重說明在難以置信的情況下，先舉出兩個比喻，後面結合起來就可以明白。第四重說明允許驗證試驗中，首先命令大仙請求一起試驗。『譬如』以下說明必須試驗。先比喻后結合。金需要三次試驗，苦行也是這樣。帝釋在下面現出可怕的形象，說出可怕的食物，催促他趕快施捨，展示可怕的事情，這是三次試驗。第二，正式前往驗證試驗之中，從兩個方面劃分條文。第一，就能夠試驗的人來劃分，條文分別有五點。第一，帝釋現出可怕的形象。第二，『辯才次第』以下說可愛之法。第三，『大婆羅門，你現在不應該問我』以下說可怕的食物。第四，『若能捨身諦聽』以下說可愛之法。第五，『說是偈已作是言』以下催促他趕快施捨，展示可怕的事情。這一番直接劃分條文就結束了，不再解釋，應該仔細記住。第二，就所試驗的內容劃分條文，分為四個部分。一，聽到前半偈，心中生起歡喜。二，立即從座位起身，用手舉起向下尋找說偈的人。三，『我時即復語羅剎言，若說偈竟，我當終身為弟子』，尋找後半偈。四，『我于爾時深思』以下為偈捨身。前面部分，首先說明帝釋說偈，後面說明菩薩聽到偈語心生歡喜。帝釋說偈中，首先說明帝釋化作羅剎前往雪山，開始說偈的方便。『辯才』以下正式說明說偈。『說是半』以下佇立，讓他看見。聽到偈語歡喜中，首先用法來說明，其次舉出八個比喻，後面結合起來就可以明白。第二，尋找說偈的人，句子分別有四點。一，尋找說偈的人，舉起頭四處張望，向著偈語的方向尋找說偈的人。『爾時亦』以下只看見羅剎。『誰開』以下廣泛地尋找說偈的人。『我于爾』以下只看見羅剎。二，『復作念』以下知道是羅剎，先懷疑他所說，反覆地懷疑 English version: The practitioner is also like this, it is a total combination. Although I will explain separately below, upholding precepts and profound wisdom are like the two wheels of a cart and the two wings of a bird. Upholding precepts is merit, and profound wisdom is liberation. Having only practice without wisdom cannot reach the result, just as a cart with only one wheel cannot carry, and a bird with only one wing cannot fly. The third point explains that in the midst of disbelief, first give two metaphors, and then combining them will make it clear. The fourth point explains that in allowing verification and testing, first order the great immortal to request to test together. 'For example' below explains that testing is necessary. First metaphor, then combination. Gold needs three tests, and so does ascetic practice. Śakra (釋提桓因, the lord of the devas) below appears in a terrifying form, speaks of terrifying food, urges him to quickly give alms, and shows terrifying things, these are the three tests. Second, formally going to verify the test, dividing the clauses from two aspects. First, dividing according to the person who is able to test, the clauses are divided into five points. First, Śakra appears in a terrifying form. Second, 'Eloquent speech in order' below speaks of the lovely Dharma. Third, 'Great Brahmin, you should not ask me now' below speaks of terrifying food. Fourth, 'If you can give up your body and listen attentively' below speaks of the lovely Dharma. Fifth, 'Having spoken this verse, he said' below urges him to quickly give alms and shows terrifying things. This section directly divides the clauses and ends, without further explanation, it should be carefully remembered. Second, dividing the clauses according to the content being tested, divided into four parts. One, hearing the first half of the verse, joy arises in the heart. Two, immediately rising from the seat, raising his hand and looking down to find the person who spoke the verse. Three, 'At that time, I again spoke to the Rakshasa (羅剎, a type of demon), if you finish speaking the verse, I will be your disciple for life', seeking the second half of the verse. Four, 'At that time, I deeply pondered' below giving up the body for the verse. In the previous part, first explain that Śakra speaks the verse, and later explain that the Bodhisattva (菩薩, an enlightened being) hears the verse and joy arises in his heart. In Śakra speaking the verse, first explain that Śakra transforms into a Rakshasa and goes to the Snow Mountain, starting the expedient of speaking the verse. 'Eloquent speech' below formally explains speaking the verse. 'Having spoken half' below stands still, letting him see. In hearing the verse and rejoicing, first use the Dharma to explain, then give eight metaphors, and then combining them will make it clear. Second, seeking the person who spoke the verse, the sentences are divided into four points. One, seeking the person who spoke the verse, raising his head and looking around, looking towards the direction of the verse to find the person who spoke the verse. 'At that time also' below only seeing the Rakshasa. 'Who opened' below widely seeking the person who spoke the verse. 'I at' below only seeing the Rakshasa. Two, 'Again thinking' below knowing it is a Rakshasa, first doubting what he said, repeatedly doubting.
【English Translation】 The practitioner is also like this, it is a total combination. Although I will explain separately below, upholding precepts and profound wisdom are like the two wheels of a cart and the two wings of a bird. Upholding precepts is merit, and profound wisdom is liberation. Having only practice without wisdom cannot reach the result, just as a cart with only one wheel cannot carry, and a bird with only one wing cannot fly. The third point explains that in the midst of disbelief, first give two metaphors, and then combining them will make it clear. The fourth point explains that in allowing verification and testing, first order the great immortal to request to test together. 'For example' below explains that testing is necessary. First metaphor, then combination. Gold needs three tests, and so does ascetic practice. Śakra (釋提桓因, the lord of the devas) below appears in a terrifying form, speaks of terrifying food, urges him to quickly give alms, and shows terrifying things, these are the three tests. Second, formally going to verify the test, dividing the clauses from two aspects. First, dividing according to the person who is able to test, the clauses are divided into five points. First, Śakra appears in a terrifying form. Second, 'Eloquent speech in order' below speaks of the lovely Dharma. Third, 'Great Brahmin, you should not ask me now' below speaks of terrifying food. Fourth, 'If you can give up your body and listen attentively' below speaks of the lovely Dharma. Fifth, 'Having spoken this verse, he said' below urges him to quickly give alms and shows terrifying things. This section directly divides the clauses and ends, without further explanation, it should be carefully remembered. Second, dividing the clauses according to the content being tested, divided into four parts. One, hearing the first half of the verse, joy arises in the heart. Two, immediately rising from the seat, raising his hand and looking down to find the person who spoke the verse. Three, 'At that time, I again spoke to the Rakshasa (羅剎, a type of demon), if you finish speaking the verse, I will be your disciple for life', seeking the second half of the verse. Four, 'At that time, I deeply pondered' below giving up the body for the verse. In the previous part, first explain that Śakra speaks the verse, and later explain that the Bodhisattva (菩薩, an enlightened being) hears the verse and joy arises in his heart. In Śakra speaking the verse, first explain that Śakra transforms into a Rakshasa and goes to the Snow Mountain, starting the expedient of speaking the verse. 'Eloquent speech' below formally explains speaking the verse. 'Having spoken half' below stands still, letting him see. In hearing the verse and rejoicing, first use the Dharma to explain, then give eight metaphors, and then combining them will make it clear. Second, seeking the person who spoke the verse, the sentences are divided into four points. One, seeking the person who spoke the verse, raising his head and looking around, looking towards the direction of the verse to find the person who spoke the verse. 'At that time also' below only seeing the Rakshasa. 'Who opened' below widely seeking the person who spoke the verse. 'I at' below only seeing the Rakshasa. Two, 'Again thinking' below knowing it is a Rakshasa, first doubting what he said, repeatedly doubting.
其不堪。我于爾下重疑彼說。三我今當下正往請問。初思欲問。次身往彼。后便正問。四我問是已即答我下彼聞拒諱。第三求後半偈之中菩薩六請羅剎六答。一請說偈求為弟子。羅剎辭饑不肯為說。二問其所食。彼懼人怖不肯即說。三菩薩重問羅剎便說。四請說偈許為捨身。彼聞不信。第五菩薩彰己實能。彼聞敕聽許為宣說。六我于爾時聞是事下施座重請。彼便為說。于中初先正為說偈。偈后長行催令捨身。文皆可知。第四為偈捨身之中句別有六。一聞偈深思處處書寫。二即便下欲為捨身。第三樹神問其所為菩薩酬答。第四樹神問偈利益菩薩為辯。五我為下明舍所為並興廣愿。六正捨身空聲稱讚。上來第二正往驗試。自下第三釋複本形禮懺辭去。先複本形。次禮稱讚懺謝求度。后便辭去。上來第一明己所行。自下第二明己所成。先牒往因。以是因下正明所成。超十二劫彌勒前者。經中說言超越九劫。今以何義說超十二。釋言。有以釋迦元初發心之時在彌勒后。是十二劫。彼於三大僧祇劫中勤精進故超越三劫。至彼第三阿僧祇滿百劫之初。值弗沙佛勤加讚歎並以余行復超九劫。余經就后說超九劫。今此通論說超十二。此之超劫三藏教中說之為實。大乘法中是權非實。實則菩薩種性已上。行修齊等成無先後。我得如是無量
【現代漢語翻譯】 現代漢語譯本 其不堪設想。我對你所說的（羅剎）表示深深的懷疑。現在我應當親自前去請教詢問。首先是思考想要問什麼，其次是親自前往那裡，最後才是正式地提問。我問完之後，他立刻回答我，但他聽到我要（為求法）拒絕（佈施）時就推脫了。第三部分是求取後半偈的過程中，菩薩六次請求羅剎，羅剎六次回答。第一次請求說偈，並請求成為弟子，羅剎以飢餓為由拒絕說偈。第二次問他吃什麼，他害怕人們恐懼，不肯立刻說。第三次菩薩再次詢問，羅剎便說了。第四次請求說偈，並答應為之捨身，羅剎聽了不相信。第五次菩薩表明自己確實能夠做到，羅剎聽了之後命令他聽好，答應為他說偈。第六次我那時聽到這件事後，從座位上下來再次請求，他才為我說偈。其中首先是正式地為我說偈，偈後用長行文催促我捨身，文中的意思都很明白。第四部分是爲了偈捨身，每句都有六個方面的內容。一是聽到偈后深入思考，到處書寫。二是立刻下來想要捨身。三是樹神詢問他要做什麼，菩薩回答。四是樹神問偈的利益，菩薩為之辯解。五是『我為』以下，說明捨身的原因，並立下廣大的誓願。六是正式捨身，空中傳來稱讚的聲音。以上是第二部分，親自前往驗證試驗。從下面開始是第三部分，恢復原來的形體，禮拜懺悔辭別離去。先是恢復原來的形體，其次是禮拜稱讚懺謝，請求度化，最後就辭別離去。以上是第一部分，說明自己所做的事情。從下面開始是第二部分，說明自己所成就的。先是引用往昔的因緣，因為這個因緣，正式說明所成就的，超越十二劫在彌勒佛之前。經中說超越九劫，現在為什麼說超越十二劫呢？解釋說，因為釋迦最初發心的時候在彌勒之後，是十二劫。他在三大阿僧祇劫中勤奮精進，所以超越了三劫。到第三阿僧祇劫圓滿，一百劫之初，遇到弗沙佛，勤奮地讚歎，並且用其他的行為又超越了九劫。其他的經典就後面說超越九劫，現在這裡通盤來說超越十二劫。這種超越劫數，在三藏教中說是真實的，在大乘法中是權巧方便，不是真實的。真實的情況是菩薩種性以上，修行齊頭並進，成就沒有先後。我得到這樣無量（的功德）。
【English Translation】 English version It is unbearable. I deeply doubt what you said (about the Rakshasa). Now I should personally go to inquire. First, I think about what I want to ask, second, I go there in person, and finally, I formally ask. After I asked, he immediately answered me, but when he heard that I wanted to refuse (to give alms) (to seek the Dharma), he shirked. The third part is the process of seeking the second half of the verse, with the Bodhisattva requesting the Rakshasa six times, and the Rakshasa answering six times. The first request is to recite the verse and ask to become a disciple. The Rakshasa refuses to recite the verse on the grounds of hunger. The second time, he asks what he eats. He is afraid that people will be afraid and refuses to say it immediately. The third time, the Bodhisattva asks again, and the Rakshasa says it. The fourth time, he asks to recite the verse and promises to give up his body for it. The Rakshasa does not believe it when he hears it. The fifth time, the Bodhisattva shows that he can really do it. The Rakshasa orders him to listen carefully and promises to recite the verse for him. The sixth time, after I heard about this, I came down from my seat and asked again, and he recited the verse for me. Among them, the first is to formally recite the verse for me, and after the verse, he urges me to give up my body with prose. The meaning in the text is very clear. The fourth part is giving up the body for the verse, and each sentence has six aspects. First, after hearing the verse, think deeply and write it everywhere. Second, come down immediately and want to give up your body. Third, the tree god asks what he wants to do, and the Bodhisattva answers. Fourth, the tree god asks about the benefits of the verse, and the Bodhisattva defends it. Fifth, from 'I am for' below, explain the reason for giving up the body, and make great vows. Sixth, formally give up the body, and a voice of praise comes from the air. The above is the second part, going to verify the experiment in person. From below is the third part, restoring the original form, bowing in repentance and saying goodbye. First, restore the original form, second, bow in praise and repentance, ask for salvation, and finally say goodbye. The above is the first part, explaining what you have done. From below is the second part, explaining what you have achieved. First, cite the past causes and conditions, because of this cause and condition, formally explain what has been achieved, surpassing twelve kalpas before Maitreya Buddha (future Buddha). The sutra says that it surpasses nine kalpas. Why does it now say that it surpasses twelve kalpas? The explanation is that because Shakyamuni (historical Buddha) initially made the vow after Maitreya, it was twelve kalpas. He worked hard and diligently in the three great asamkhya kalpas, so he surpassed three kalpas. When the third asamkhya kalpa was completed, at the beginning of the hundred kalpas, he met Phusha Buddha (past Buddha), diligently praised him, and surpassed nine kalpas with other actions. Other scriptures say that it surpasses nine kalpas later, but now here it is said that it surpasses twelve kalpas in general. This kind of surpassing of kalpas is said to be true in the Tripitaka teachings, and it is a skillful means in Mahayana Dharma, not true. The real situation is that above the Bodhisattva nature, cultivation is advancing side by side, and there is no order of achievement. I have obtained such immeasurable (merit).
功德皆由供法結果由因。第三段中以己類彼。文顯可知。是名聖行總以結之。
梵行品者。下明梵行因以標品名梵行品。此品有三。一正明梵行。二王舍大城阿阇世下寄。就世王懺悔滅罪以顯病行。三舉天行懸指雜華。前中初先正明梵行。二若我弟子受持讀誦十二部經與方等經無差別下別經令學。初中復二。一因分所修。二得住極愛一子地下果分所成。前中復二。一說七善以為梵行明化他智。第二宣說四無量心以為梵行明化他心。有人別說知見覺等以為梵行是所不應。下因引證乘以論之。云何即說別為梵行。
就七善中文別有四。一問答總舉。云何梵行是其問也。住七善法得具梵行是其總也。以此七種順益眾生故名為善二問答列名。何等問也。下列其名。七中初一知其教法。第二一門知其理法。后之五門知其行法。于中前三知自行法。后二知其利他行法。自中初二知己所行。知時集善。知足離過。自知一門知己所成。下利他中言知眾者知其所化人之差別。知尊卑者知其所化人之優劣。
三廣辯釋。解知法中先問起發。次解。后結解中菩薩知十二部經總以標舉。次列其名。是中應先廣解其義。義如別章。文中初言修多羅者此翻名綖。聖人言說能貫諸法如綖貫華故名為綖。隨義傍翻乃有眾多。言祇夜者
【現代漢語翻譯】 現代漢語譯本：功德的產生都源於供養佛法，而結果則由因決定。第三段中，採用以自身類比他人的方式，文意顯而易見。這被稱為聖行，總而言之是對此的總結。
關於梵行品，下面闡明梵行的因，並以此作為品名的依據。此品分為三部分：一是正面闡明梵行；二是王舍大城阿阇世（Ajatasattu，未生怨王）部分，藉由世王懺悔滅罪來彰顯梵行的作用；三是舉天行（Devacarya）為例，遙指雜華（散花）。在第一部分中，首先正面闡明梵行。其次，『如果我的弟子受持讀誦十二部經，與方等經（Vaipulya Sutra）沒有差別』，特別強調要學習經典。在第一部分中又分為兩部分：一是因分所修，二是『得住極愛一子地』，即果分所成。在第一部分中又分為兩部分：一是宣說七善，以此作為梵行，闡明化他智；二是宣說四無量心（Four Immeasurables，慈、悲、喜、舍），以此作為梵行，闡明化他心。有人分別宣說知、見、覺等作為梵行，這是不應該的。下面引用論證，並加以討論。為何要特別宣說其他法門作為梵行呢？
關於七善，從文體上可分為四部分：一是問答總舉，『云何梵行』是提問，『住七善法得具梵行』是總結。因為這七種善法順應並利益眾生，所以被稱為善。二是問答列名，『何等』是提問，下面列出七善的名稱。在七善中，第一是知其教法，第二是知其理法，後面的五種是知其行法。其中，前三種是知自行法，后兩種是知利他行法。在自行法中，前兩種是知自己所行，知時集善，知足離過。自知一門，是知自己所成就的。下面在利他中，『言知眾者』是瞭解所化之人的差別，『知尊卑者』是瞭解所化之人的優劣。
三是廣辯釋。在解釋『知法』中，先提問以引發思考，然後進行解釋，最後總結。在解釋中，菩薩（Bodhisattva）瞭解十二部經（Twelve Divisions of Scriptures），首先總括性地提出，然後列出其名稱。這裡應該先廣泛地解釋其含義，其含義如同其他章節所述。文中最初提到的『修多羅（Sutra）』，翻譯為『綖』，意思是聖人的言說能夠貫穿諸法，如同用線貫穿花朵，所以稱為『綖』。根據其含義，可以有很多種不同的翻譯。『祇夜（Geya）』的意思是……
【English Translation】 English version: Merit and virtue arise from offering the Dharma, and the result is determined by the cause. In the third section, it uses the analogy of oneself to others, and the meaning is clear. This is called holy conduct, which is summarized in conclusion.
Regarding the Brahmacarya (梵行, pure conduct) chapter, the following clarifies the cause of Brahmacarya and uses it as the basis for the chapter title. This chapter is divided into three parts: first, it directly clarifies Brahmacarya; second, the section on King Ajatasattu (阿阇世, King Ajatasattu) of Rajagriha (王舍大城), uses the king's repentance and eradication of sins to highlight the effect of Brahmacarya; third, it uses Devacarya (天行, heavenly conduct) as an example, remotely referring to scattering flowers (雜華). In the first part, it first directly clarifies Brahmacarya. Secondly, 'If my disciples receive, uphold, read, and recite the twelve divisions of scriptures, there is no difference from the Vaipulya Sutra (方等經),' specifically emphasizing the need to study the scriptures. In the first part, it is further divided into two parts: first, the cultivation of the cause; second, 'attaining the state of being a beloved only child,' which is the accomplishment of the result. In the first part, it is further divided into two parts: first, expounding the seven virtues as Brahmacarya, clarifying the wisdom of transforming others; second, expounding the Four Immeasurables (四無量心, Four Immeasurables) as Brahmacarya, clarifying the mind of transforming others. Some separately expound knowledge, views, awareness, etc., as Brahmacarya, which is not appropriate. The following quotes evidence and discusses it. Why specifically expound other Dharmas as Brahmacarya?
Regarding the seven virtues, it can be divided into four parts in terms of style: first, a question and answer summary, 'What is Brahmacarya?' is the question, 'Dwelling in the seven virtues attains Brahmacarya' is the summary. Because these seven virtues accord with and benefit sentient beings, they are called virtues. Second, a question and answer listing of names, 'What are they?' is the question, and the names of the seven virtues are listed below. Among the seven virtues, the first is knowing the teachings, the second is knowing the principles, and the last five are knowing the practices. Among them, the first three are knowing self-practice, and the last two are knowing the practice of benefiting others. In self-practice, the first two are knowing one's own practice, knowing when to accumulate good, and knowing when to avoid faults. Knowing oneself is knowing what one has accomplished. Below, in benefiting others, 'knowing the multitude' is understanding the differences of those to be transformed, and 'knowing the noble and the humble' is understanding the superiority and inferiority of those to be transformed.
Third, a broad explanation. In explaining 'knowing the Dharma,' first ask questions to stimulate thinking, then explain, and finally summarize. In the explanation, the Bodhisattva (菩薩, Bodhisattva) understands the Twelve Divisions of Scriptures (十二部經, Twelve Divisions of Scriptures), first presenting them in a general way, and then listing their names. Here, the meaning should be explained extensively first, and its meaning is as described in other chapters. The 'Sutra (修多羅)' mentioned at the beginning of the text is translated as 'Sutra,' meaning that the words of the sages can penetrate all Dharmas, just like threading flowers with a thread, so it is called 'Sutra.' According to its meaning, there can be many different translations. 'Geya (祇夜)' means...
此翻名為重頌之偈。故仁王中就此說空名重頌偈。如以偈重頌修多羅中所說法義。名曰祇夜。言授記者外國名為和伽羅那。行因得果名之為記。聖說示人目之為授。言伽陀者此翻名為不重頌偈。故仁王中就此說空名不重頌。如直以偈辭辯宣諸法名曰伽陀。優陀那者此翻名為無問自說。不因咨啟而自宣唱名無問自說。尼陀那者此翻名為因緣經也。藉現事緣而有宣唱名因緣經。阿波陀那此名譬喻。立喻顯法名譬喻經。伊帝曰多伽者此云本事。宣說他人往古之事名本事經。阇陀伽者此名本生。自說己身往昔之事名本生經毗佛略者此名方廣。理正曰方。包富曰廣。教從理目名方廣經。阿浮陀達磨者此翻名為未曾有經。青牛行缽白狗聽法諸天身量大地動等曠古希奇名未曾有。辯說斯事名未曾有經。優波提舍者此名論義。問答辯法名論義經。下廣釋之。修多羅中先問后辯言從如是乃至奉行名修多羅者修多羅中義別有三。一總相修多羅。始從如是乃至奉行一切通名為修多羅。二別相修多羅。就前總相修多羅中分出十一。餘十一部所不收者還復攝在修多羅中名為別相。三本相修多羅。亦名略相。于彼別相十二部中初略標舉名修多羅。后廣釋者隨別名之。今此所論是其總相修多羅也。問曰。如是我聞等言阿難后時撰集方有。佛今云何已言
【現代漢語翻譯】 現代漢語譯本： 這段經文名為重頌之偈。因此在《仁王經》中，用『空』來稱呼重頌偈。如同用偈頌來重新頌揚修多羅（Sutra，經）中所說的法義，這被稱為祇夜（Geya）。『授記』，在外國被稱為和伽羅那（Vyakarana），意思是行因得到果的預言。聖人向人們揭示，這被稱為『授』。『伽陀』（Gatha）的意思是不重頌的偈頌。因此在《仁王經》中，用『空』來稱呼不重頌。如同直接用偈頌的辭藻來辯論宣揚諸法，這被稱為伽陀。『優陀那』（Udana）的意思是無問自說。不是因為被詢問才自己宣說，這被稱為無問自說。『尼陀那』（Nidana）的意思是因緣經。憑藉現實的因緣而進行宣唱，這被稱為因緣經。『阿波陀那』（Avadana）的意思是譬喻。通過設立比喻來顯明佛法，這被稱為譬喻經。『伊帝曰多伽』（Itivrttaka）的意思是本事。宣說他人往昔的事情，這被稱為本事經。『阇陀伽』（Jataka）的意思是本生。自己講述自己往昔的事情，這被稱為本生經。『毗佛略』（Vaipulya）的意思是方廣。道理正確叫做『方』，包容豐富叫做『廣』。教義從道理的角度來命名，這被稱為方廣經。『阿浮陀達磨』（Adbhuta Dharma）的意思是未曾有經。例如青牛拿著缽，白狗聽聞佛法，諸天身體高大，大地震動等等，這些曠古稀奇的事情被稱為未曾有。辯論宣說這些事情，這被稱為未曾有經。『優波提舍』（Upadesha）的意思是論義。通過問答來辯論佛法，這被稱為論義經。下面將廣泛地解釋這些。在修多羅（Sutra，經）中，先提問后辯論，言語從『如是』開始，直到『奉行』結束，這被稱為修多羅。修多羅中的意義可以分為三種。第一種是總相修多羅。從『如是』開始，直到『奉行』結束，一切都統稱為修多羅。第二種是別相修多羅。從前面的總相修多羅中劃分出十一種，剩餘的十一部所沒有包含的內容，仍然被包含在修多羅中，這被稱為別相。第三種是本相修多羅，也稱為略相。在別相的十二部中，最初簡略地標舉出來，這被稱為修多羅。後面廣泛解釋的，則根據不同的內容來命名。現在我們所討論的是總相修多羅。有人問：『如是我聞』等等這些話是阿難（Ananda）後來整理編輯才有的，佛陀（Buddha）現在怎麼已經說了呢？
【English Translation】 English version: This passage is named 『Verses of Repeated Exposition』. Therefore, in the 『Renwang Sutra』 (仁王經, Sutra of Humane Kings), 『emptiness』 is used to refer to verses of repeated exposition. Like using verses to re-expound the Dharma meanings spoken in the Sutras, this is called Geya (祇夜, verses). 『Prediction』 (授記), in foreign countries is called Vyakarana (和伽羅那), meaning the prediction of attaining the result from the cause. The sage reveals to people, this is called 『bestowing』. 『Gatha』 (伽陀) means verses that are not repeated. Therefore, in the 『Renwang Sutra』, 『emptiness』 is used to refer to non-repeated exposition. Like directly using the rhetoric of verses to debate and proclaim all Dharmas, this is called Gatha. 『Udana』 (優陀那) means self-spoken without being asked. Not because of being asked, but proclaiming oneself, this is called self-spoken without being asked. 『Nidana』 (尼陀那) means Sutra of Causation. Relying on present causes and conditions to proclaim, this is called Sutra of Causation. 『Avadana』 (阿波陀那) means parable. Using parables to reveal the Dharma, this is called Sutra of Parables. 『Itivrttaka』 (伊帝曰多伽) means accounts of events. Proclaiming the past events of others, this is called Sutra of Accounts of Events. 『Jataka』 (阇陀伽) means birth stories. Telling one's own past events, this is called Sutra of Birth Stories. 『Vaipulya』 (毗佛略) means expansive. The principle is correct is called 『expansive』, encompassing richness is called 『broad』. The teachings are named from the perspective of principle, this is called Expansive Sutra. 『Adbhuta Dharma』 (阿浮陀達磨) means Sutra of Unprecedented Events. For example, a blue ox holding a bowl, a white dog listening to the Dharma, the tall bodies of the devas, the earth shaking, etc., these rare and ancient events are called unprecedented. Debating and proclaiming these events, this is called Sutra of Unprecedented Events. 『Upadesha』 (優波提舍) means treatise. Debating the Dharma through questions and answers, this is called Sutra of Treatises. These will be widely explained below. In the Sutras, first ask and then debate, the words start from 『Thus』 and end with 『Practice』, this is called Sutra. The meaning in the Sutras can be divided into three types. The first type is general Sutra. Starting from 『Thus』 and ending with 『Practice』, everything is collectively called Sutra. The second type is specific Sutra. Eleven types are divided from the previous general Sutra, and the contents not included in the remaining eleven types are still included in the Sutra, this is called specific Sutra. The third type is essential Sutra, also called abbreviated Sutra. In the twelve parts of the specific Sutra, the initial brief indication is called Sutra. The later extensive explanations are named according to the different contents. What we are discussing now is the general Sutra. Someone asks: 『Thus I have heard』 and so on, these words were compiled and edited by Ananda (阿難) later, how could the Buddha (佛陀) have already said them now?
如是乃至奉行名修多羅。釋言。如來懸據未來故為此說。又佛在時諸弟子等隨分撰集亦有經卷。彼經卷中結集之法與未來同。佛今據之故云如是乃至奉行名修多羅。釋祇夜中先問次辨后總結之。辨中先辨修多羅相。爾時復有利根已下對修多羅明重頌偈以為祇夜。解授記中先問次辨后總結之。辨中且就彌勒說之。阿逸多者此云無勝。釋伽陀中先問次辨后結可知。優陀那中先問起發。次辨。后結。辨中先明如來入定為天說法。次明比丘唸佛所作。下明如來從禪定起無問自說。于中如來先告比丘。諸天長壽何故道此。為欲釋遣比丘疑念。以天長壽如來暫時為天說法。于其人間已過一夜。下嘆比丘所修之行。善哉利他嘆其外化。余嘆自利。自中具有八大人覺。今此偏嘆少欲知足寂靜三行。余略不嘆。余皆初問次辨后結。文中可知。若能已下總結知法。
知義可解。就知時中先問起發。次辯。后結。辯中六句。初止舉舍是其內觀方便之行。任供佛等是其隨緣造修之行。如是時中任供佛師是攝法行。任修施等是其依法造修之行。
就知足中先問起發。次辯。后結。辯中初言謂飲食等外中知足。行住坐等內中知足。行住坐臥身業知足。睡之與寤意業知足。語之與默口業知足。
就自知中先問。次辯。后總結之。辯
【現代漢語翻譯】 現代漢語譯本：像這樣乃至奉行，名為修多羅（Sūtra，經）。解釋說，如來懸記未來，所以這樣說。又佛陀在世時，諸位弟子等隨各自的能力撰集，也有經卷。那些經卷中結集的方法與未來相同。佛陀現在依據這一點，所以說『像這樣乃至奉行，名為修多羅』。解釋祇夜（Geya，重頌）時，先提問，然後辨析，最後總結。辨析中先辨析修多羅的相。那時，又有利根的人，針對修多羅，用重頌的偈頌來表達，這就是祇夜。解釋授記時，先提問，然後辨析，最後總結。辨析中且就彌勒（Maitreya，未來佛）來說。阿逸多（Ajita）的意思是無勝。解釋釋伽陀（Gāthā，諷頌）時，先提問，然後辨析，最後總結，可以知道。解釋優陀那（Udāna，自說）時，先提問以引發，然後辨析，最後總結。辨析中先說明如來入定為天說法，其次說明比丘唸佛所作，下面說明如來從禪定起，無問自說。其中如來先告訴比丘，諸天長壽，為何要說這些？是爲了消除比丘的疑慮，因為天人長壽，如來暫時為天人說法，在人間已經過了一夜。下面讚歎比丘所修之行。『善哉利他』，讚歎他們的外化。其餘讚歎自利。自利中具有八大人覺。現在這裡偏贊少欲、知足、寂靜這三種修行。其餘略而不讚。其餘都是先提問，然後辨析，最後總結。文中的意思可以知道。如果能夠這樣，下面總結知法。 知義可以理解。就知時中，先提問以引發，然後辨析，最後總結。辨析中有六句。最初的止舉舍是其內觀方便之行。任供佛等是其隨緣造修之行。像這樣的時候，任供佛師是攝法行。任修施等是其依法造修之行。 就知足中，先提問以引發，然後辨析，最後總結。辨析中，最初說飲食等是外在的知足，行住坐等是內在的知足。行住坐臥是身業的知足，睡之與寤是意業的知足，語之與默是口業的知足。 就自知中，先提問，然後辨析，最後總結。辨析。
【English Translation】 English version: 'Thus, even to practice, is called a Sūtra (Sūtra, scripture).' It is explained that the Tathāgata (如來, Buddha) foresees the future, hence this statement. Furthermore, when the Buddha was alive, the disciples compiled scriptures according to their abilities. The method of compiling those scriptures is the same as in the future. The Buddha is now referring to this, hence the statement 'Thus, even to practice, is called a Sūtra.' In explaining Geya (祇夜, repeated verses), first a question is raised, then analyzed, and finally summarized. The analysis begins with clarifying the characteristics of a Sūtra. At that time, those with sharp faculties used repeated verses to express their understanding of the Sūtra, which is Geya. In explaining the prediction of enlightenment, first a question is raised, then analyzed, and finally summarized. The analysis focuses on Maitreya (彌勒, future Buddha). Ajita (阿逸多) means 'unconquerable.' In explaining Gāthā (釋伽陀, verses), first a question is raised, then analyzed, and finally summarized, which can be understood. In explaining Udāna (優陀那, spontaneous utterances), a question is first raised to initiate, then analyzed, and finally summarized. The analysis first explains that the Tathāgata enters samādhi (定, meditation) to preach to the devas (天, gods), then explains what the bhikṣus (比丘, monks) do in mindfulness of the Buddha, and then explains that the Tathāgata arises from samādhi and speaks without being asked. Among these, the Tathāgata first tells the bhikṣus that the devas have long lives, so why say these things? This is to dispel the bhikṣus' doubts, because the devas have long lives, the Tathāgata temporarily preaches to the devas, and one night has passed in the human realm. Below, the practices of the bhikṣus are praised. 'Excellent is benefiting others' praises their external transformation. The rest praises benefiting oneself. Benefiting oneself includes the eight great awakenings. Here, only the three practices of few desires, contentment, and tranquility are praised. The rest are omitted. The rest all begin with a question, then analysis, and finally a summary. The meaning in the text can be understood. If one can do this, the following summarizes knowing the Dharma (法, teachings). The meaning of knowing can be understood. Regarding knowing the time, first a question is raised to initiate, then analyzed, and finally summarized. There are six sentences in the analysis. The initial stopping, lifting, and relinquishing are the practices of internal observation. Allowing offerings to the Buddha, etc., are the practices of cultivating according to conditions. At such times, allowing offerings to the Buddha and teachers is the practice of gathering the Dharma. Allowing the cultivation of giving, etc., is the practice of cultivating according to the Dharma. Regarding contentment, first a question is raised to initiate, then analyzed, and finally summarized. In the analysis, it is first said that contentment with food and drink, etc., is external contentment, and contentment with walking, standing, sitting, etc., is internal contentment. Walking, standing, sitting, and lying are contentment of body karma (身業, physical actions), sleeping and waking are contentment of mind karma (意業, mental actions), and speaking and being silent are contentment of speech karma (口業, verbal actions). Regarding self-knowledge, first a question is raised, then analyzed, and finally summarized. The analysis.
中十句。前五知己五品善根。后五知己三業所作。來去身業。正念善行是其意業。正念離惡。善行修善。問答口業。
就知眾中先問。次辯。后總結之。辯中初先知其眾別。應于已下知其化儀。行來坐起是身業化。說法問答是口業化。
知尊卑中先問。次辯。后總結之。辯中凡有八種二法。要唯近友聞法思惟如說修行。初三親近。次二聞法。次一思惟。后二修行。
上來第三依名廣釋。是名菩薩住大乘下第四總結。
就四無量明梵行中文別有五。一略標舉慈悲喜捨是其梵行。二迦葉白若多修下制定其數。三夫無量心有四種下約就大小辯定優劣。四頗有菩薩得慈悲喜非大已下明修成相。亦得名為分定大小。五迦葉白除無利益與利樂下明四無量實益不虛。就初段中復有梵行總以標舉。謂慈悲等辯列其名。四無量義廣如別章。此應具論。第二段中迦葉先問。問中有四。前之兩番執三難四。第三一番執二難四。末後一番執一難四。就前二中初番約就治門設難。慈悲同治應三非四。后番約就三緣設難。于中有四。一略辯三緣。先舉。次列。后類悲等。二就之結難。若從是義應三非四。三廣辯三緣。于中先就慈行分三。后類悲等泛辯三緣乃有三義。第一直就化益分別。如此經說。緣諸眾生欲與其樂名眾生
【現代漢語翻譯】 現代漢語譯本： 中十句。前五句是瞭解自己五品善根。后五句是瞭解自己身、口、意三業所作。來去是身業。正念善行是意業。正念離惡，善行修善，問答是口業。
就瞭解大眾中，先提問，再辨析，后總結。辨析中，首先了解大眾的類別，然後瞭解他們的教化儀軌。行走坐臥是身業教化，說法問答是口業教化。
就瞭解尊卑中，先提問，再辨析，后總結。辨析中，總共有八種二法。重要的是親近善友，聽聞佛法，思考佛法，如教修行。前三個是親近，接著兩個是聽聞佛法，接著一個是思考，最後兩個是修行。
上面第三部分是依據名稱廣泛解釋。『是名菩薩住大乘』下面第四部分是總結。
就四無量心（Cí, bēi, xǐ, shě）明梵行文中，類別有五種。一是簡略標舉慈、悲、喜、舍是梵行。二是迦葉（Kāśyapa）問『若多修』下面，制定其數量。三是『夫無量心有四種』下面，就大小來辨別優劣。四是『頗有菩薩得慈悲喜非大』下面，說明修成的相狀，也可以用來區分大小。五是迦葉（Kāśyapa）問『除無利益與利樂』下面，說明四無量心的實際利益不虛假。就第一段中，又有梵行總的標舉，就是慈悲等，辨別列出其名稱。四無量心的意義廣泛，如其他章節所述，這裡應該詳細論述。第二段中，迦葉（Kāśyapa）先提問。提問中有四個方面。前面兩次是執三難四，第三次是執二難四，最後一次是執一難四。就前兩次中，第一次是就對治法門設難，慈悲共同對治，應該是三而不是四。第二次是就三種緣設難。其中有四個方面。一是簡略辨別三種緣，先提出，再列舉，然後類比悲等。二是就此總結設難，如果按照這個意義，應該是三而不是四。三是廣泛辨別三種緣。其中先就慈行分為三，然後類比悲等，泛泛辨別三種緣，有三種意義。第一種是直接就教化利益來分別，如此經所說，緣諸眾生，想要給予他們快樂，名為眾生緣。
【English Translation】 English version: The middle ten sentences. The first five are about understanding one's own five grades of good roots. The latter five are about understanding what one's body, speech, and mind three karmas have done. Coming and going are body karma. Right mindfulness and good deeds are mind karma. Right mindfulness is to stay away from evil, good deeds are to cultivate good, and questions and answers are speech karma.
Regarding understanding the assembly, first ask questions, then analyze, and then summarize. In the analysis, first understand the categories of the assembly, and then understand their teaching rituals. Walking, standing, sitting, and lying down are body karma teachings, and explaining the Dharma and answering questions are speech karma teachings.
Regarding understanding the noble and the humble, first ask questions, then analyze, and then summarize. In the analysis, there are a total of eight kinds of two Dharmas. What is important is to be close to good friends, listen to the Dharma, think about the Dharma, and practice according to the teachings. The first three are closeness, the next two are listening to the Dharma, the next one is thinking, and the last two are practice.
The third part above is a broad explanation based on the name. The fourth part below 'Is named Bodhisattva dwelling in the Great Vehicle' is a summary.
Regarding the Four Immeasurable Minds (Cí, bēi, xǐ, shě) clarifying Brahma conduct, there are five categories. First, briefly state that loving-kindness, compassion, joy, and equanimity are Brahma conduct. Second, Kāśyapa (Kāśyapa) asks 'If you cultivate more' below, stipulating its quantity. Third, 'The immeasurable mind has four kinds' below, distinguishing the superior and inferior based on size. Fourth, 'Are there Bodhisattvas who attain loving-kindness, compassion, and joy that are not great' below, explaining the appearance of cultivation, which can also be used to distinguish size. Fifth, Kāśyapa (Kāśyapa) asks 'Except for no benefit and giving joy' below, explaining that the actual benefits of the Four Immeasurable Minds are not false. In the first paragraph, there is also a general statement of Brahma conduct, which is loving-kindness, compassion, etc., distinguishing and listing their names. The meaning of the Four Immeasurable Minds is broad, as described in other chapters, and should be discussed in detail here. In the second paragraph, Kāśyapa (Kāśyapa) first asks questions. There are four aspects to the questions. The first two times are holding onto three to challenge four, the third time is holding onto two to challenge four, and the last time is holding onto one to challenge four. In the first two times, the first time is setting a difficulty based on the method of treatment, loving-kindness and compassion jointly treat, it should be three instead of four. The second time is setting a difficulty based on the three conditions. There are four aspects to it. First, briefly distinguish the three conditions, first propose, then list, and then analogize compassion, etc. Second, use this to summarize and set a difficulty, if according to this meaning, it should be three instead of four. Third, broadly distinguish the three conditions. Among them, first divide loving-kindness into three, and then analogize compassion, etc., generally distinguishing the three conditions, there are three meanings. The first is to directly distinguish based on the benefit of teaching, as this sutra says, connecting with all sentient beings, wanting to give them happiness, is called sentient being condition.
緣。緣諸眾生所須三物而施與之是名法緣。緣如來者名曰無緣。義如經辯。第二化益觀入分別。前二化益。后一觀入。如地經說。緣諸眾生欲與其樂名眾生緣。緣其一切化眾生法名曰法緣。緣法空寂名為無緣。第三亦就化益觀入以分三緣。初一化益。后二觀入。如地持論及此經說。緣生與樂名眾生緣。緣生無我但是因緣五陰法數名曰法緣。觀彼陰空名曰無緣。此等具釋廣如別章。今此文中且依初后兩義辯釋。就初義中生緣法緣辯釋可解。就無緣中緣于如來是名無緣略以標舉。下廣釋之。慈者多緣貧窮眾生。如來大師永離貧窮受第一樂。若緣眾生則不緣佛。約眾生緣以顯無緣。眾生緣中不緣如來故曰無緣。法亦如是約對法緣以顯無緣。法緣之時欲與眾生不欲與佛故曰如是。以法緣中不緣佛故名曰無緣。以是下結。以前二中不緣如來故曰無緣。當相應名如來緣矣。問曰。何故緣于如來為益眾生。若益眾生應是法緣。何故不名為法緣乎。通亦是法。但佛是人故不名法。又為簡別世間法故不名法緣。若佛是人即是眾生。何故不名眾生緣乎。通則如來亦是眾生。為欲簡別所益眾生故不名之。就后義中緣生與樂名眾生緣破眾生相。見一切法皆從緣生名曰法緣。問曰。不見眾生之相云何行慈。解有兩義。一念眾生妄為我人之所纏縛深
【現代漢語翻譯】 現代漢語譯本 『緣』。緣于眾生所需的三種事物而佈施給他們，這稱為『法緣』。緣于如來（Tathagata，佛的稱號之一）則稱為『無緣』。其含義如經典所辨析。第二是化益觀入的分別。前兩種是化益，后一種是觀入，如《地經》（可能是指《十地經》）所說。緣于眾生，想要給予他們快樂，稱為『眾生緣』。緣於一切教化眾生的方法，稱為『法緣』。緣於法的空寂性，稱為『無緣』。第三種也是就化益觀入來區分三種緣。第一種是化益，后兩種是觀入，如《地持論》（《瑜伽師地論·菩薩地》的別名）及此經所說。緣于眾生的生，並給予他們快樂，稱為『眾生緣』。緣于生的無我性，只是因緣和合的五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）法數，稱為『法緣』。觀察那五陰的空性，稱為『無緣』。這些的詳細解釋，廣泛地記載在其他章節中。現在本文中，暫且依據最初和最後兩種含義來辨析解釋。就最初的含義來說，眾生緣和法緣的辨析解釋可以理解。就無緣來說，緣于如來稱為『無緣』，略微地標舉出來。下面將廣泛地解釋它。慈悲（Metta）多緣于貧窮的眾生。如來大師永遠脫離了貧窮，享受第一等的快樂。如果緣于眾生，就不緣于佛。這是通過眾生緣來顯示無緣。在眾生緣中不緣于如來，所以稱為『無緣』。法也是如此，通過對治法緣來顯示無緣。在法緣的時候，想要給予眾生，不想要給予佛，所以說『如是』。因為在法緣中不緣于佛，所以稱為『無緣』。『以是下結』，因為在前兩種緣中不緣于如來，所以稱為『無緣』。當相應時，就稱為如來緣了。問：為什麼緣于如來是爲了利益眾生？如果利益眾生，應該是法緣，為什麼不稱為法緣呢？答：普遍來說也是法，但佛是人，所以不稱為法。又爲了簡別世間法，所以不稱為法緣。如果佛是人，那就是眾生，為什麼不稱為眾生緣呢？答：普遍來說，如來也是眾生。爲了想要簡別所利益的眾生，所以不這樣稱呼。就後面的含義來說，緣于生並給予快樂，稱為『眾生緣』，破除眾生相。見到一切法都是從因緣而生，稱為『法緣』。問：不見眾生之相，如何行慈悲？答：解釋有兩種含義。一是念及眾生被虛妄的我人所纏縛，非常深重。
【English Translation】 English version 'Condition'. To give the three things needed by sentient beings is called 'Dharma Condition'. To be conditioned to the Tathagata (one of the titles of the Buddha) is called 'No Condition'. The meaning is as explained in the scriptures. The second is the distinction between transformation, benefit, contemplation, and entry. The first two are transformation and benefit, and the last one is contemplation and entry, as stated in the 'Earth Sutra' (possibly referring to the 'Ten Bhumi Sutra'). To be conditioned to sentient beings, wanting to give them happiness, is called 'Sentient Being Condition'. To be conditioned to all the methods of transforming sentient beings is called 'Dharma Condition'. To be conditioned to the emptiness of Dharma is called 'No Condition'. The third is also to distinguish the three conditions based on transformation, benefit, contemplation, and entry. The first is transformation and benefit, and the last two are contemplation and entry, as stated in the 'Bodhisattva-bhumi' (a section of Yogacarabhumi-sastra) and this sutra. To be conditioned to the birth of sentient beings and give them happiness is called 'Sentient Being Condition'. To be conditioned to the selflessness of birth, which is only the aggregation of causes and conditions, the five Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), called 'Dharma Condition'. To contemplate the emptiness of those Skandhas is called 'No Condition'. These detailed explanations are extensively recorded in other chapters. Now, in this text, we will temporarily analyze and explain based on the initial and final meanings. Regarding the initial meaning, the analysis and explanation of Sentient Being Condition and Dharma Condition can be understood. Regarding No Condition, to be conditioned to the Tathagata is called 'No Condition', briefly highlighted. Below, it will be extensively explained. Compassion (Metta) is mostly conditioned to poor sentient beings. The Tathagata Master has forever escaped poverty and enjoys the highest happiness. If one is conditioned to sentient beings, then one is not conditioned to the Buddha. This is to show No Condition through Sentient Being Condition. In Sentient Being Condition, one is not conditioned to the Tathagata, so it is called 'No Condition'. The Dharma is also like this, showing No Condition by counteracting Dharma Condition. At the time of Dharma Condition, one wants to give to sentient beings, not wanting to give to the Buddha, so it is said 'thus'. Because in Dharma Condition one is not conditioned to the Buddha, it is called 'No Condition'. 'Concluding below with this', because in the first two conditions one is not conditioned to the Tathagata, it is called 'No Condition'. When it corresponds, it is called the Tathagata Condition. Question: Why is being conditioned to the Tathagata for the benefit of sentient beings? If it benefits sentient beings, it should be Dharma Condition, why is it not called Dharma Condition? Answer: Universally speaking, it is also Dharma, but the Buddha is a person, so it is not called Dharma. Also, in order to distinguish it from worldly Dharma, it is not called Dharma Condition. If the Buddha is a person, then that is a sentient being, why is it not called Sentient Being Condition? Answer: Universally speaking, the Tathagata is also a sentient being. In order to distinguish the sentient beings being benefited, it is not called that. Regarding the later meaning, to be conditioned to birth and give happiness is called 'Sentient Being Condition', breaking the appearance of sentient beings. Seeing that all Dharmas arise from causes and conditions is called 'Dharma Condition'. Question: Without seeing the appearance of sentient beings, how does one practice compassion? Answer: There are two meanings to the explanation. One is to remember that sentient beings are deeply entangled by false notions of self and others.
可哀傷所以生慈。二為眾生說如斯法是則與生第一義樂故名為慈。不住法相及眾生相名曰無緣。此中不住眾生之相與前不見父母妻子親屬何別。前破生性。此破生相。由見法空依法所成假生亦無。故言不住眾生相矣。不住法相云何行慈。還有兩義。一念眾生妄為有法之所纏縛深可哀傷。所以生慈。二念為生說如斯法。是則與生第一義樂。故名為慈。問曰無生云何復言與生義樂。釋有兩義。一明菩薩雖不見有眾生定性。非不見有假名眾生。故得與樂。此義目前法緣之中與樂之義。二明菩薩見法空故乃至假名眾生亦無。以此空義破一切法及眾生相。眾生聞之便舍有相證諸法空。得空之時離本有相羈礙之苦。便說菩薩與生義樂。其實不見眾生可與。此義當后無緣之中與樂之義。下以此義類余悲等。上來第三廣辯三緣四。是故下就之結難。是三緣故應三非四。上來兩番執三難四。人有二下執二難四。先舉二人見愛列名。下明所修。見行多瞋故修慈悲。愛多嫉妒故修喜舍。是故已下就人結難。夫無量下執一難四。夫無量者名曰無邊邊不可得故名無量辯其名義。次就設難。若無量者則應是一不應言四以總徴別。若言四者何得無量以別徴總。有四可數故非無量。是故下結。佛答有三。一類答前問。二是無量心體性四下總答前問。亦名
通答。三如汝所言慈斷瞋下別問前答。前中初以說法不定類四無量。或有眾生貪財貨下化人不定類四無量。說不定中如來為生宣說法要秘密難知總以標舉。下別顯之。別中初明開合不定。如來有大方便已下法相不定。
前中且說十二緣法以論開合。先廣論之。如一因緣為眾生下舉彼因緣類顯無量。廣中或一。總十二緣唯一有為。或分為二。唯因與果。過去世中無明與行。現在世中愛取及有是其因分。現在識等未來生死是其果分。或說為三。煩惱業苦。無明愛取是煩惱道。行有二分是其業道。余因緣分是其苦道。問曰。無明及與愛取俱是煩惱。何故過去偏說無明現彰愛取。理實齊等。為分世別。隱顯異論。等為分世。非無所以。解有兩義。一本末別。無明是本故先論之。愛取是末故在現說。二強弱分別。迷其本際。建集生死無明力強是以先說。牽生當果愛取力強是以後辯。又問行有同皆是業。何故過去偏彰其行現在說有。理實亦齊。為分世別。隱顯異論。等是隱顯。非無所以。過去之業集起已竟。是故當相說之為行。未來之果由業故有。是故就能說之為有。又問識等問是苦果。何故現在偏說識等未來說生死。理亦齊等。但現在世生起已竟是故當相宣說識等。未來未起令人生。厭故說生死。或分為四。無明及行生與
【現代漢語翻譯】 現代漢語譯本： 總的回答。像你所說的，慈悲斷除嗔恨，以下分別提問，前面已經回答。前面部分首先以說法不確定來分類四無量心（慈、悲、喜、舍四種廣大的心境）。或者有些眾生貪戀財物，以下用變化的人來不確定地分類四無量心。在說不確定中，如來爲了眾生宣說佛法的要義，這些要義秘密而難以理解，總的用標舉的方式提出來。下面分別顯示這些要義。在分別顯示中，首先說明開合不定。如來有很大的方便，以下說明法相不定。
前面部分先說十二因緣法來討論開合。先廣泛地論述它。如一個因緣爲了眾生，以下舉出那個因緣的類別來顯示無量。在廣泛論述中，或者是一個。總的來說，十二因緣唯一是有為法。或者分為兩個，只有因和果。過去世中的無明（ignorance）和行（action）是因。現在世中的愛（craving）、取（grasping）和有（becoming）是因的部分。現在的識（consciousness）等等和未來的生死（birth and death）是果的部分。或者說為三個，煩惱、業、苦。無明、愛、取是煩惱道。行和有兩部分是業道。其餘的因緣部分是苦道。問：無明和愛、取都是煩惱，為什麼過去偏說無明，現在彰顯愛、取？道理上實際是相等的。是爲了區分世別，隱顯不同地論述。相等是爲了區分世別，不是沒有原因的。解釋有兩種含義：一是本末的區別。無明是根本，所以先論述它。愛、取是末端，所以在現在說。二是強弱的區別。迷惑于根本，建立和聚集生死，無明的力量強，所以先說。牽引產生當下的果報，愛、取的力量強，所以後面辯論。又問：行和有相同，都是業。為什麼過去偏彰顯行，現在說有？道理上實際也相等。相等是隱顯，不是沒有原因的。過去之業聚集已經完畢，所以當相說之為行。未來的果報由業而有，所以就其功能說之為有。又問：識等等是苦果。為什麼現在偏說識等等，未來再說生死？道理也相等。但現在世生起已經完畢，所以當相宣說識等等。未來還沒有生起，令人產生厭惡，所以說生死。或者分為四個，無明和行生與
【English Translation】 English version: General answer. As you said, compassion cuts off anger. The following are separate questions, and the previous ones have already been answered. The previous part first classifies the four immeasurables (loving-kindness, compassion, joy, and equanimity) by the uncertainty of the Dharma teaching. Or some beings are greedy for wealth, and the following uses transformed people to uncertainly classify the four immeasurables. In the uncertainty of the teaching, the Tathagata (如來) (Thus Come One) expounds the essentials of the Dharma for sentient beings. These essentials are secret and difficult to understand, and are generally presented by way of highlighting. The following separately reveals these essentials. In the separate display, it first explains the uncertainty of opening and closing. The Tathagata has great expedient means, and the following explains the uncertainty of the characteristics of phenomena.
The previous part first discusses the twelve links of dependent origination to discuss opening and closing. First, broadly discuss it. Like one condition for sentient beings, the following cites the category of that condition to show the immeasurable. In the broad discussion, it is either one. In general, the twelve links are only conditioned phenomena. Or it is divided into two, only cause and effect. Ignorance (無明) (Avidya) and action (行) (Samskara) in the past life are the cause. Craving (愛) (Trsna), grasping (取) (Upadana), and becoming (有) (Bhava) in the present life are the part of the cause. Consciousness (識) (Vijnana) and so on in the present and future birth and death (生死) (Jati) are the part of the effect. Or it is said to be three, affliction, karma, and suffering. Ignorance, craving, and grasping are the path of affliction. Action and becoming are the two parts of the path of karma. The remaining parts of the conditions are the path of suffering. Question: Ignorance, craving, and grasping are all afflictions, why is ignorance specifically mentioned in the past and craving and grasping are highlighted in the present? In principle, they are actually equal. Is it to distinguish the ages, and discuss them differently with concealment and manifestation? Equality is to distinguish the ages, it is not without reason. There are two meanings to the explanation: one is the difference between the root and the branch. Ignorance is the root, so it is discussed first. Craving and grasping are the branches, so they are discussed in the present. The second is the distinction between strength and weakness. Being deluded about the root, establishing and gathering birth and death, the power of ignorance is strong, so it is said first. Attracting the production of the present retribution, the power of craving and grasping is strong, so it is debated later. Also asked: Action and becoming are the same, they are all karma. Why is action specifically highlighted in the past, and becoming is said in the present? In principle, they are actually equal. Equality is concealment and manifestation, it is not without reason. The accumulation of past karma has already been completed, so it is said to be action in its present form. The future retribution is caused by karma, so it is said to be becoming in terms of its function. Also asked: Consciousness and so on are the fruit of suffering. Why is consciousness and so on specifically mentioned in the present, and birth and death are said in the future? The principle is also equal. But the arising in the present life has already been completed, so consciousness and so on are declared in their present form. The future has not yet arisen, causing people to generate aversion, so birth and death are said. Or it is divided into four, ignorance and action, birth and
老死。舉無明支攝愛攝取。舉行攝有。舉生攝識。舉老病死攝彼名色六入觸受。或說為五。所謂受愛取有及生。舉受攝彼識名色等。舉愛舉取攝彼無明。舉有攝行。舉生攝彼老病死等。或說為六。三世因果。或說為七。謂識名色六入觸受及與愛取。舉彼識等攝生老死。舉愛舉取攝彼無明。略無行有。或說為八。除無明行生及老死。說餘八種。舉彼識等攝生老死。舉愛取有攝無明行。所以除之。或說九種。除前三支攝入余中。是以除之。亦應說十。文略不辯。或說十一。除生一法攝入余中。或說十二。如為迦葉。迦葉先是緣覺性人。故佛為說十二緣法而得悟道。下以因緣類顯無量。如一因緣為眾生故種種分別牒前所辯無量。以是義下結勸舍疑。就下法相不定之中初總。次別。后結非虛。如來世尊有大方便是初總也。無常下別。別中細分有十二對。初之四對約就生死涅槃分別。生死之法實無常苦無我不凈。如來隨化為眾生說三十三天常樂我凈。如來實是常樂我凈。隨化宣說無常苦等。次下兩對依正分別。于非眾生說眾生等是其正報。五陰非生如來隨俗說為眾生。即彼世俗假名眾生。如來就實說非眾生。亦可如來體真常住名非眾生。佛隨化故說為眾生。生死凡夫實是眾生。佛破我人說非眾生。非物說物物說非物是其依報。于
【現代漢語翻譯】 老死：總括來說，『無明』(Avidyā，無知)支涵蓋了『愛』(Tṛṣṇā，渴愛)和『取』(Upādāna，執取)。『行』(Karma，業)涵蓋了『有』(Bhava，存在)。『生』(Jāti，出生)涵蓋了『識』(Vijñāna，意識)。『老病死』(Jarā-maraṇa，衰老死亡)涵蓋了『名色』(Nāmarūpa，名色)、『六入』(Ṣaḍāyatana，六處)、『觸』(Sparśa，觸)和『受』(Vedanā，感受)。 或者說有五支，即『受』、『愛』、『取』、『有』和『生』。『受』涵蓋了『識』、『名色』等。『愛』和『取』涵蓋了『無明』。『有』涵蓋了『行』。『生』涵蓋了『老病死』等。 或者說有六支，以三世因果來劃分。 或者說有七支，即『識』、『名色』、『六入』、『觸』、『受』，以及『愛』和『取』。『識』等涵蓋了『生老死』。『愛』和『取』涵蓋了『無明』，省略了『行』和『有』。 或者說有八支，去除了『無明』、『行』、『生』和『老死』，只說剩餘的八種。『識』等涵蓋了『生老死』。『愛』、『取』和『有』涵蓋了『無明』和『行』。之所以去除，是因為它們被包含在其他支中。 或者說有九種，去除了前面的三支，將它們包含在其餘的支中，因此去除。也應該說有十種，但經文省略了未詳細說明。或者說有十一種，去除了『生』這一法，將其包含在其餘的支中。或者說有十二種，就像為迦葉(Kāśyapa，飲光)所說的那樣。迦葉先前是緣覺(Pratyekabuddha，獨覺)根性的人，所以佛為他說十二因緣法，從而悟道。下面以因緣的類別來顯示無量，就像一個因緣爲了眾生而有種種分別，呼應前面所辯論的無量。因此，下面的意義是總結勸導捨棄疑惑。在下面的法相不定之中，首先是總說，其次是別說，最後是總結並非虛妄。如來世尊有大方便是最初的總說。 『無常』(Anitya，無常)以下是別說。別說中細分為十二對。最初的四對是就生死涅槃來分別。生死之法實際上是無常、苦(Duḥkha，苦)、無我(Anātman，無我)、不凈(Aśubha，不凈)。如來隨順教化，為眾生說三十三天是常、樂(Sukha，樂)、我(Ātman，我)、凈(Śubha，凈)。如來實際上是常、樂、我、凈，隨順教化而宣說無常、苦等。接下來兩對是依報和正報的分別。對於非眾生(Sattva，有情)說眾生等，這是正報。五陰(Skandha，五蘊)並非生，如來隨順世俗的說法，說為眾生，即彼世俗假名眾生。如來就真實而言，說非眾生。也可以說如來體性真常住，名為非眾生。佛隨順教化，所以說為眾生。生死凡夫實際上是眾生，佛爲了破除我人，所以說非眾生。非物說物，物說非物，這是依報。于
【English Translation】 Old age and death: Generally speaking, the 'Avidyā' (ignorance) branch encompasses 'Tṛṣṇā' (craving) and 'Upādāna' (grasping). 'Karma' (action) encompasses 'Bhava' (becoming). 'Jāti' (birth) encompasses 'Vijñāna' (consciousness). 'Jarā-maraṇa' (old age and death) encompasses 'Nāmarūpa' (name and form), 'Ṣaḍāyatana' (six sense bases), 'Sparśa' (contact), and 'Vedanā' (feeling). Or it can be said that there are five branches, namely 'Vedanā', 'Tṛṣṇā', 'Upādāna', 'Bhava', and 'Jāti'. 'Vedanā' encompasses 'Vijñāna', 'Nāmarūpa', etc. 'Tṛṣṇā' and 'Upādāna' encompass 'Avidyā'. 'Bhava' encompasses 'Karma'. 'Jāti' encompasses 'Jarā-maraṇa', etc. Or it can be said that there are six branches, divided by the cause and effect of the three periods of time. Or it can be said that there are seven branches, namely 'Vijñāna', 'Nāmarūpa', 'Ṣaḍāyatana', 'Sparśa', 'Vedanā', and 'Tṛṣṇā' and 'Upādāna'. 'Vijñāna' etc. encompass 'Jarā-maraṇa'. 'Tṛṣṇā' and 'Upādāna' encompass 'Avidyā', omitting 'Karma' and 'Bhava'. Or it can be said that there are eight branches, removing 'Avidyā', 'Karma', 'Jāti', and 'Jarā-maraṇa', only speaking of the remaining eight. 'Vijñāna' etc. encompass 'Jarā-maraṇa'. 'Tṛṣṇā', 'Upādāna', and 'Bhava' encompass 'Avidyā' and 'Karma'. The reason for removing them is that they are included in other branches. Or it can be said that there are nine kinds, removing the first three branches and including them in the remaining branches, hence the removal. It should also be said that there are ten kinds, but the text omits and does not explain in detail. Or it can be said that there are eleven kinds, removing the one dharma of 'Jāti' and including it in the remaining branches. Or it can be said that there are twelve kinds, just as it was said for Kāśyapa (one who drinks light). Kāśyapa was previously a Pratyekabuddha (solitary Buddha) by nature, so the Buddha spoke the twelve links of dependent origination for him, thereby attaining enlightenment. Below, the categories of conditions are used to show the immeasurable, just as one condition has various distinctions for the sake of sentient beings, echoing the immeasurable debated earlier. Therefore, the meaning below is to summarize and encourage the abandonment of doubts. Among the uncertain characteristics of the Dharma below, first is the general statement, second is the specific statement, and finally is the conclusion that it is not false. The Tathāgata, the World-Honored One, has great skillful means, which is the initial general statement. 'Anitya' (impermanence) below is the specific statement. The specific statement is subdivided into twelve pairs. The first four pairs are distinguished by birth, death, and Nirvana. The dharmas of birth and death are actually impermanent, suffering (Duḥkha), non-self (Anātman), and impure (Aśubha). The Tathāgata follows the teachings and tells sentient beings that the Thirty-three Heavens are permanent, happiness (Sukha), self (Ātman), and pure (Śubha). The Tathāgata is actually permanent, happiness, self, and pure, and speaks of impermanence, suffering, etc. according to the teachings. The next two pairs are the distinction between the dependent and the principal. To say that sentient beings (Sattva) are non-sentient beings, etc., this is the principal retribution. The five aggregates (Skandha) are not born, and the Tathāgata follows the worldly saying and says that they are sentient beings, that is, those worldly nominal sentient beings. The Tathāgata, in terms of reality, says that they are non-sentient beings. It can also be said that the Tathāgata's nature is truly permanent and dwells, and is called non-sentient beings. The Buddha follows the teachings, so he says that they are sentient beings. Ordinary beings of birth and death are actually sentient beings, and the Buddha says that they are non-sentient beings in order to break down the ego. To say that non-things are things, and to say that things are non-things, this is the dependent retribution. At
理非物如來隨俗宣說為物。世俗諸物就理說非。次下兩對理事分別。非實說實實說非實就理分別。世俗虛假名為非實。如來隨俗說為世諦。四真諦等名為說實。即此實者如來就理說為非實。又復妄法情有理無。如來於中說為二諦名為說實。佛性是實隨妄流轉說為生死名說非實。非境說境境說非境就事分別。三界虛妄但一心作心外無法故曰非境。隨心妄取如來說境即彼妄境就實言無名說非境。次下兩對就十二緣相對分別。十二緣中觀法多種。如彼七十七智觀中先觀生支起病老死。次第逆推乃至最後觀彼無明能起於行。今約此義以舉因緣。非生說生生說非生是初觀也。于理非生隨俗說生。隨俗之生就理說非。乃至無明說明明說無明是后觀也。越其餘支故曰乃至。癡闇之心體是無明妄取分別如來說明。即彼妄明體是癡闇故說無明。下有兩對境智分別。非色說色色說非色就境分別。于理非色隨俗說色。世諦之色就理言非。非道說道道說非道就智分別。類色可解。如來以是無量已下總結非虛。
上來第一以說不定類四無量。自下第二化人不定類四無量。于中先明化人不定。應如已下類四無量。前中初以四句廣辯。初三身化。后一口化。如來如是于無量下結成非虛。先明非虛。如來雖處眾惡已下釋成非虛。處惡不染故無妄罪
【現代漢語翻譯】 現代漢語譯本： 『理非物如來隨俗宣說為物』（從真理的角度來說，萬法皆空，但如來佛爲了適應世俗，方便教化，就權且說它們是真實存在的）。『世俗諸物就理說非』（世俗之人認為真實存在的萬物，從真理的角度來看，都是虛幻不實的）。這是下面兩對概念，從理和事兩個方面進行分別。『非實說實實說非實就理分別』（將非真實的說成真實，將真實的說成非真實，這是從真理的角度來分辨）。世俗的虛假之物，名為『非實』。如來佛爲了適應世俗，就說這些是世俗諦。四真諦等，名為『說實』。但這些被認為是真實的東西，如來佛從真理的角度來看，也認為它們不是真實的。『又復妄法情有理無』（還有虛妄之法，在情識上似乎存在，但在真理上卻是空無）。如來佛在其中說為二諦，名為『說實』。佛性是真實存在的，但隨著虛妄流轉，就被說成是生死，這叫做『說非實』。『非境說境境說非境就事分別』（將非實在的境界說成實在的境界，將實在的境界說成非實在的境界，這是從事相上進行分辨）。三界都是虛妄的，只是由一心所造，心外沒有法，所以說是『非境』。隨著心識的虛妄執取，如來說為境界。但這些虛妄的境界，從真實的角度來說，是不存在的，所以叫做『說非境』。下面兩對概念，是從十二因緣的角度進行相對的分辨。在十二因緣中，觀察法門有很多種。比如在七十七智觀中，先觀察生支，從而引起病、老、死。然後次第逆推，乃至最後觀察到無明能引起行。現在就根據這個意義來舉例說明因緣。『非生說生生說非生是初觀也』（從真理上來說，沒有生，但隨順世俗就說有生。隨順世俗所說的生，從真理的角度來說，就是沒有生）。『乃至無明說明明說無明是后觀也』（乃至無明被說成是明，明被說成是無明，這是後面的觀察）。這裡省略了其餘的支，所以說『乃至』。癡闇之心，其體性就是無明，虛妄的執取和分別，如來說為明。但這種虛妄的明，其體性就是癡闇，所以說無明。下面有兩對概念，是從境界和智慧的角度進行分辨。『非色說色色說非色就境分別』（將非色說成色，將色說成非色，這是從境界的角度進行分辨）。從真理上來說，沒有色，但隨順世俗就說有色。世俗諦的色，從真理的角度來說，就是沒有。『非道說道道說非道就智分別』（將非道說成道，將道說成非道，這是從智慧的角度進行分辨）。可以參照對色的解釋來理解。如來以是無量以下，總結說這些都不是虛妄的。
『上來第一以說不定類四無量』（上面第一部分，是用不確定的方式來說明四無量心）。『自下第二化人不定類四無量』（從下面開始的第二部分，是用化人不確定的方式來說明四無量心）。其中先說明化人的不確定性。『應如已下類四無量』（應該像下面這樣來比照四無量心）。前面一部分，首先用四句來廣泛地辯論。最初是三身的變化，然後是一口的變化。『如來如是于無量下結成非虛』（如來就是這樣，在無量之下總結成不是虛妄的）。先說明不是虛妄的。『如來雖處眾惡已下釋成非虛』（如來雖然身處各種惡劣的環境，但下面解釋說這不是虛妄的）。身處惡劣的環境而不被污染，所以沒有虛妄的罪過。
【English Translation】 English version: 'Li fei wu Ru Lai sui su shuo wei wu' (From the perspective of truth, all dharmas are empty, but the Tathagata, in order to adapt to the world and facilitate teaching, provisionally says that they are real). 'Shi su zhu wu jiu li shuo fei' (The myriad things that worldly people consider real are, from the perspective of truth, illusory and unreal). These are the next two pairs of concepts, distinguished from the perspectives of principle and phenomena. 'Fei shi shuo shi shi shuo fei shi jiu li fen bie' (To say that what is unreal is real, and to say that what is real is unreal, this is to distinguish from the perspective of truth). Worldly false things are called 'fei shi' (unreal). The Tathagata, in order to adapt to the world, says that these are worldly truths. The Four Noble Truths, etc., are called 'shuo shi' (speaking the truth). But these things that are considered real, the Tathagata, from the perspective of truth, also considers them to be unreal. 'You fu wang fa qing you li wu' (Furthermore, there are illusory dharmas, which seem to exist in consciousness, but are empty in truth). The Tathagata speaks of the Two Truths in this, called 'shuo shi' (speaking the truth). Buddha-nature is real, but as it flows with illusion, it is said to be birth and death, which is called 'shuo fei shi' (speaking the unreal). 'Fei jing shuo jing jing shuo fei jing jiu shi fen bie' (To say that what is not a real realm is a real realm, and to say that what is a real realm is not a real realm, this is to distinguish from the perspective of phenomena). The Three Realms are all illusory, created only by one mind, and there is no dharma outside the mind, so it is said to be 'fei jing' (not a realm). Following the mind's illusory grasping, the Tathagata speaks of realms. But these illusory realms, from the perspective of truth, do not exist, so they are called 'shuo fei jing' (speaking of not a realm). The following two pairs of concepts are distinguished relatively from the perspective of the Twelve Links of Dependent Origination. In the Twelve Links of Dependent Origination, there are many ways to observe the Dharma. For example, in the Seventy-Seven Wisdom Observations, first observe the link of birth, which leads to sickness, old age, and death. Then, in reverse order, observe until finally, ignorance can cause action. Now, according to this meaning, examples are given to illustrate dependent origination. 'Fei sheng shuo sheng sheng shuo fei sheng shi chu guan ye' (From the perspective of truth, there is no birth, but following the world, it is said that there is birth. The birth that is said to follow the world, from the perspective of truth, is no birth). 'Nai zhi wu ming shuo ming ming shuo wu ming shi hou guan ye' (Even ignorance is said to be light, and light is said to be ignorance, this is the later observation). The remaining links are omitted here, so it is said 'even'. The mind of ignorance and darkness, its essence is ignorance, illusory grasping and discrimination, the Tathagata speaks of as light. But this illusory light, its essence is ignorance and darkness, so it is said to be ignorance. Below are two pairs of concepts, distinguished from the perspective of realm and wisdom. 'Fei se shuo se se shuo fei se jiu jing fen bie' (To say that what is not form is form, and to say that what is form is not form, this is to distinguish from the perspective of realm). From the perspective of truth, there is no form, but following the world, it is said that there is form. The form of worldly truth, from the perspective of truth, is no form. 'Fei dao shuo dao dao shuo fei dao jiu zhi fen bie' (To say that what is not the path is the path, and to say that what is the path is not the path, this is to distinguish from the perspective of wisdom). It can be understood by referring to the explanation of form. The Tathagata concludes below that these are not false.
'Shang lai di yi yi shuo bu ding lei si wu liang' (The first part above uses an uncertain way to explain the Four Immeasurables). 'Zi xia di er hua ren bu ding lei si wu liang' (The second part starting from below uses the uncertainty of transformation bodies to explain the Four Immeasurables). Among them, first explain the uncertainty of transformation bodies. 'Ying ru yi xia lei si wu liang' (It should be compared to the Four Immeasurables like this below). The first part first uses four sentences to widely debate. The first is the transformation of the Three Bodies, and then the transformation of one mouth. 'Ru Lai ru shi yu wu liang xia jie cheng fei xu' (The Tathagata is like this, concluding below the immeasurable that it is not false). First explain that it is not false. 'Ru Lai sui chu zhong e yi xia shi cheng fei xu' (Although the Tathagata is in various evil environments, the explanation below says that this is not false). Being in evil environments without being contaminated, so there is no false sin.
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上來類答。自下總答。亦名通答。于中有四。一體性不同故立四種。文中直言是無量心體性有四。略不具論。何者是乎。愛憐之心是慈之性。惻愴之懷是悲之性。慶悅之意是喜之性。忘懷之慮是舍之性。心無存著故曰忘懷。二果報不同故立四種。文中直言生大梵處不別論之。依余經中修慈極遠生遍凈處。修悲極遠生於空處。修喜極遠生於識處。修舍極遠生無所有。具釋所以廣如別章。三伴侶不同故立四種。先就慈悲明相伴助。慈欲與樂。無悲除苦樂則不生故須修悲。悲欲拔苦。無慈與樂苦則不去故須修慈。是二相須故須並修。次以喜心伴助前二。慈欲與樂。悲欲拔苦。若無喜心除其嫉妒。是則拔苦與樂不勝。故須修喜。喜欲慶物。若無慈悲拔苦與樂知何所慶。故修前二。是三相須故須齊修。次以舍心伴助前三。前三雖欲拔苦與樂慶利眾生。若無舍心是則拔苦與樂慶物不得齊等。故須修舍。舍離欲等若無前三拔苦與樂慶利眾生知復就何以說平等。故修前三伴助后舍。又復前三是其有行。后一空行。若無空舍是則前三便成愛見。若無前三是則舍心於空滯沒。是四相須故須並修。是故名四總以結之。四對治不同故立四種。修慈斷貪。修悲斷瞋。喜斷不樂。舍除貪恚。是其治也。問曰。慈心是無瞋性云何斷貪。釋言
【現代漢語翻譯】 現代漢語譯本：
接下來是總的回答，從下面開始總括地回答。這也可以稱為通答。其中有四種情況。因為體性不同，所以設立四種。文中直接說這是無量心的四種體性，這裡簡略地討論。這四種體性是什麼呢？愛憐之心是慈的體性，惻隱悲傷的情懷是悲的體性，歡喜愉悅的心意是喜的體性，忘懷一切分別思慮是舍的體性。心中沒有執著，所以叫做忘懷。
因為果報不同，所以設立四種。文中直接說生於大梵天，沒有分別討論。依據其他經典，修慈達到極遠可以生於遍凈天。修悲達到極遠可以生於空無邊處天。修喜達到極遠可以生於識無邊處天。修舍達到極遠可以生於無所有處天。詳細解釋的原因在其他章節中有廣泛的論述。
因為伴侶不同，所以設立四種。先就慈悲說明相互伴助的關係。慈是想要給予快樂，沒有悲憫去除痛苦，快樂就不會產生，所以需要修悲。悲是想要拔除痛苦，沒有慈愛給予快樂，痛苦就不會去除，所以需要修慈。這二者相互需要，所以需要一同修習。其次用喜心來伴助前面的慈悲。慈是想要給予快樂，悲是想要拔除痛苦，如果沒有喜心來去除嫉妒，那麼拔除痛苦和給予快樂就不能達到極致，所以需要修喜。喜是想要慶賀他人的善事，如果沒有慈悲來拔除痛苦和給予快樂，那麼知道應該慶賀什麼呢？所以要修習前面的慈悲。這三者相互需要，所以需要一同修習。再次用舍心來伴助前面的三種。前面的三種雖然想要拔除痛苦、給予快樂、慶賀利益眾生，如果沒有舍心，那麼拔除痛苦、給予快樂、慶賀善事就不能平等對待一切眾生，所以需要修舍。舍離貪慾等煩惱，如果沒有前面的三種（慈悲喜）來拔除痛苦、給予快樂、慶賀利益眾生，那麼又該如何談論平等呢？所以要修習前面的三種來伴助後面的舍。而且前面的三種是有為之行，後面一種是空性之行。如果沒有空性的舍，那麼前面的三種就會變成愛見。如果沒有前面的三種，那麼舍心就會滯留在空性之中。這四種相互需要，所以需要一同修習。因此稱為四無量心，總括地總結。
因為對治不同，所以設立四種。修慈可以斷除貪慾，修悲可以斷除嗔恚，修喜可以斷除不快樂，修舍可以去除貪慾和嗔恚。這就是它們所對治的煩惱。有人問：慈心是沒有嗔恚的體性，怎麼能斷除貪慾呢？回答說：
【English Translation】 English version:
Next is the general answer, answering comprehensively from below. This can also be called a common answer. There are four types within it. Because the nature of the substance is different, four types are established. The text directly states that these are the four natures of immeasurable minds, discussed here briefly. What are these four natures? A heart of love and compassion is the nature of loving-kindness (慈, Ci). A feeling of sorrow and compassion is the nature of compassion (悲, Bei). A sense of joy and delight is the nature of joy (喜, Xi). Forgetting all discrimination and consideration is the nature of equanimity (舍, She). The mind has no attachment, therefore it is called forgetting.
Because the karmic retribution is different, four types are established. The text directly states rebirth in the Great Brahma Heaven, without discussing it separately. According to other scriptures, cultivating loving-kindness to the extreme leads to rebirth in the Pure Abode Heaven. Cultivating compassion to the extreme leads to rebirth in the Realm of Boundless Space. Cultivating joy to the extreme leads to rebirth in the Realm of Boundless Consciousness. Cultivating equanimity to the extreme leads to rebirth in the Realm of Nothingness. The detailed explanation of the reasons is extensively discussed in other chapters.
Because the companions are different, four types are established. First, regarding loving-kindness and compassion, clarify their mutual assistance. Loving-kindness desires to give happiness; without compassion to remove suffering, happiness will not arise, so it is necessary to cultivate compassion. Compassion desires to remove suffering; without loving-kindness to give happiness, suffering will not be removed, so it is necessary to cultivate loving-kindness. These two are mutually needed, so they need to be cultivated together. Next, use the mind of joy to assist the previous two, loving-kindness and compassion. Loving-kindness desires to give happiness; compassion desires to remove suffering; if there is no joy to remove jealousy, then removing suffering and giving happiness cannot reach the extreme, so it is necessary to cultivate joy. Joy desires to rejoice in the good deeds of others; if there is no loving-kindness and compassion to remove suffering and give happiness, then what should be rejoiced in? So, one must cultivate the previous loving-kindness and compassion. These three are mutually needed, so they need to be cultivated together. Again, use the mind of equanimity to assist the previous three. Although the previous three desire to remove suffering, give happiness, and rejoice in benefiting sentient beings, if there is no equanimity, then removing suffering, giving happiness, and rejoicing in good deeds cannot treat all sentient beings equally, so it is necessary to cultivate equanimity. Abandoning desires and other afflictions, if there are no previous three (loving-kindness, compassion, joy) to remove suffering, give happiness, and rejoice in benefiting sentient beings, then how can one talk about equality? So, one must cultivate the previous three to assist the latter equanimity. Moreover, the previous three are conditioned actions, and the latter one is the action of emptiness. If there is no emptiness of equanimity, then the previous three will become attachment and wrong views. If there are no previous three, then the mind of equanimity will stagnate in emptiness. These four are mutually needed, so they need to be cultivated together. Therefore, they are called the Four Immeasurables, summarized comprehensively.
Because the antidotes are different, four types are established. Cultivating loving-kindness can cut off greed; cultivating compassion can cut off anger; cultivating joy can cut off unhappiness; cultivating equanimity can remove greed and anger. These are the afflictions they counteract. Someone asks: The mind of loving-kindness is without the nature of anger, how can it cut off greed? The answer is:
。慈心正能斷瞋。傍能治貪。以不貪故能捨已樂惠施眾生故能斷貪。經說修喜能斷嫉妒。今以何故說除不樂。兩言雖異共成一義。若有嫉妒。見他得利熱煩不樂。由離嫉妒故無不樂。問曰。毗曇說舍無量是無貪性。今云何言能斷貪瞋。釋言。修舍有始有終。始終通論貪瞋俱治。據終偏於上親所成。于上親所舍離貪愛。故毗曇中說為無貪。以是名四非一二三結答前問。
自下別答。依上四句次第釋之。先解初問。慈悲二心雖俱治瞋。治瞋不同故得分四。文中初先牒其問辭總呵不應。何以下釋。以是義下總以結答。是故已下舉上伴侶相資不同助以顯別。釋中初徴。下對釋之。明瞋有二。一粗二細。修慈斷粗。修悲治細。故得立四。于中六番。初番就中先舉二瞋。次列兩名。后約辯治。奪命之瞋粗重易舍故慈能斷。鞭撻之忿輕微難離修悲方治。以是下結。第二番中先舉二瞋。次列。后治。瞋眾生者應生處生。或容浮薄故慈能治。瞋非眾生不應處起。性必深重修悲方治。第三番中先舉二瞋。次列。后治。有緣生瞋。性容輕薄故慈能治。無緣生瞋。性必深利故悲能治。第四番中先舉二瞋。次列。后治。若藉過去久遠因緣而生瞋者去因玄遠瞋容輕微故慈能治。若藉現在因緣生瞋親相起發瞋必增強修悲方治。第五番中先舉二瞋
【現代漢語翻譯】 現代漢語譯本：慈心（Metta，對一切眾生的愛與善意）確實能夠斷除瞋恚（Dosa，憤怒、敵意）。同時，它也能輔助治療貪慾（Lobha，貪婪、執著）。因為不貪婪的緣故，能夠捨棄自己的快樂，惠施給眾生，所以能夠斷除貪慾。經書中說修習喜（Mudita，對他人的快樂感到喜悅）能夠斷除嫉妒（Issa，對他人成就的嫉妒）。現在為什麼說要去除不快樂（Arati，不滿）呢？這兩種說法雖然不同，但共同成就一個意義。如果有人心懷嫉妒，看到他人獲得利益，內心就會感到煩躁和不快樂。由於遠離了嫉妒，所以就沒有不快樂。有人問：毗曇（Abhidhamma，論藏）說舍無量心（Upekkha，平等心）是無貪的性質。現在為什麼說它能斷除貪瞋呢？回答說：修習舍心有開始也有結束。從始至終全面來說，貪和瞋都能被治理。就最終而言，它偏重於對上親（父母等）所產生的貪愛進行舍離。因此，在毗曇中說它是無貪。這就是用四種（慈、悲、喜、舍）來分別、統一、二分、三分地回答前面的問題。 下面分別回答。依據上面的四句，依次解釋。先解釋第一個問題。慈心和悲心雖然都能治理瞋恚，但治理的方式不同，所以可以分為四種。文中首先引用提問的措辭，總的否定不應該這樣問。下面的解釋是為什麼。『以是義下』總的用結論來回答。『是故已下』舉出上面的伴侶互相幫助的不同，來顯示區別。解釋中先提出問題。下面針對問題進行解釋。說明瞋恚有兩種。一種是粗的，一種是細的。修習慈心斷除粗的瞋恚。修習悲心治理細的瞋恚。所以可以建立四種。其中有六個方面。第一方面，先舉出兩種瞋恚。然後列出兩種名稱。最後根據辯證來治理。奪人性命的瞋恚粗重容易捨棄，所以慈心能夠斷除。鞭打責罵的憤怒輕微難以離開，修習悲心才能治理。『以是下』總結。第二方面中，先舉出兩種瞋恚。然後列出。最後治理。對眾生瞋恚，應該在適當的處境中產生。或者可能比較膚淺，所以慈心能夠治理。對非眾生瞋恚，不應該在不適當的處境中產生。性質必定深重，修習悲心才能治理。第三方面中，先舉出兩種瞋恚。然後列出。最後治理。有因緣而生的瞋恚，性質可能輕微，所以慈心能夠治理。沒有因緣而生的瞋恚，性質必定深刻尖銳，所以悲心能夠治理。第四方面中，先舉出兩種瞋恚。然後列出。最後治理。如果憑藉過去久遠的因緣而產生瞋恚，原因遙遠，瞋恚可能輕微，所以慈心能夠治理。如果憑藉現在的因緣產生瞋恚，親近的境相引發，瞋恚必定增強，修習悲心才能治理。第五方面中，先舉出兩種瞋恚
【English Translation】 English version: Metta (loving-kindness towards all beings) truly can sever Dosa (anger, hostility). Simultaneously, it can also assist in treating Lobha (greed, attachment). Because of non-greed, one can relinquish one's own happiness to bestow upon sentient beings, thus severing greed. The scriptures say that cultivating Mudita (joy in the happiness of others) can sever Issa (jealousy of others' achievements). Why is it now said to remove Arati (discontent)? Although these two statements differ, they jointly accomplish one meaning. If someone harbors jealousy, seeing others gain benefits, their heart will feel agitated and unhappy. Due to being free from jealousy, there is no unhappiness. Someone asks: The Abhidhamma (the philosophical teachings) says that Upekkha (equanimity) is the nature of non-greed. Why is it now said that it can sever greed and anger? The answer is: Cultivating equanimity has a beginning and an end. Comprehensively speaking from beginning to end, both greed and anger can be managed. In the end, it focuses on relinquishing the attachment arising from close relatives (parents, etc.). Therefore, in the Abhidhamma, it is said to be non-greed. This is using four (loving-kindness, compassion, joy, equanimity) to separately, unify, divide into two, and divide into three to answer the previous question. Below are separate answers. Based on the above four sentences, explain them in order. First, explain the first question. Although both loving-kindness and compassion can manage anger, the ways of managing are different, so they can be divided into four types. The text first quotes the wording of the question, generally denying that one should ask this way. The following explanation is why. '以是義下' (yǐ shì yì xià) generally answers with a conclusion. '是故已下' (shì gù yǐ xià) cites the differences in the mutual assistance of the above companions to show the distinction. The explanation first raises the question. The following explains in response to the question. It explains that there are two types of anger. One is coarse, and one is subtle. Cultivating loving-kindness severs coarse anger. Cultivating compassion manages subtle anger. Therefore, four types can be established. Among them, there are six aspects. The first aspect first raises two types of anger. Then lists two names. Finally, it governs according to dialectics. Anger that takes life is coarse and easy to abandon, so loving-kindness can sever it. Anger of whipping and scolding is slight and difficult to leave, and cultivating compassion can manage it. '以是下' (yǐ shì xià) concludes. In the second aspect, first raise two types of anger. Then list. Finally govern. Anger towards sentient beings should arise in appropriate circumstances. Or it may be superficial, so loving-kindness can manage it. Anger towards non-sentient beings should not arise in inappropriate circumstances. The nature must be profound, and cultivating compassion can manage it. In the third aspect, first raise two types of anger. Then list. Finally govern. Anger arising from causes and conditions may be slight in nature, so loving-kindness can manage it. Anger arising without causes and conditions must be profound and sharp in nature, so compassion can manage it. In the fourth aspect, first raise two types of anger. Then list. Finally govern. If anger arises from distant causes and conditions in the past, the cause is remote, and the anger may be slight, so loving-kindness can manage it. If anger arises from present causes and conditions, close circumstances trigger it, and the anger must increase, and cultivating compassion can manage it. In the fifth aspect, first raise two types of anger.
。次列。后治。瞋聖人者不應處生易可除舍故慈能治。瞋凡夫者可瞋處生難可除遣修悲方治。第六番中先舉二瞋。次列。后治。上瞋易斷故慈能治。中瞋難去修悲方治。極微細者修慧方斷是以不論。以是義下結答前問。是故以下牒上伴侶相資之義助以顯別。
復以器下答上第二三緣之難。隨彼三緣應說為三。但以器別故說為四。受化之人名之為器。復以器故應名為四總以標舉。器若有慈則不得有悲喜舍心別以顯之。無樂眾生是慈之器。有苦眾生是悲之器。得樂眾生是喜之器。究竟解脫是舍之器。于彼器中應生慈處則不得生悲喜舍心。余亦如是。以是下結。
以行分下答第三難。前言見行多修慈悲愛修喜舍是故應二。佛今答之。行時有別是故應四。行分應四總以標舉。若行慈下別以顯之。
以無量故亦得名四答第四難。向前難言無量應一。若言四種則非無量。佛今答之。良以具足四種無量故得言四。
自下第三約就大小辯定優劣。如來先辯。第二領解。如來辯中先舉四數。夫無量者則有四種。次列四名。次辯其相。解初門中先問后辯。緣多眾生故名為緣。而不能得自在三昧。與樂艱難故非自在。辯第二中先問后釋。如緣父母兄弟眷屬與樂心易故名自在。所緣狹少故非無量。既非無量云何上言是
【現代漢語翻譯】 次列（依次排列）。后治（然後進行對治）。對於嗔恨聖人的人，不應該讓他繼續生存，因為這種嗔恨容易去除，所以用慈心來對治。對於嗔恨凡夫的人，這種嗔恨存在於輪迴之中，難以去除，所以要修習悲心來對治。第六段中，先提出兩種嗔恨，然後依次排列，最後進行對治。對於容易斷除的嗔恨，用慈心來對治；對於難以去除的嗔恨，修習悲心來對治；對於極其細微的嗔恨，修習智慧才能斷除，因此這裡不討論。『以是義』（根據這個道理）以下總結回答前面的問題。『是故』（因此）以下，呼應上面伴侶互相幫助的意義，進一步加以闡明。 『復以器』（再用器皿）以下，回答上面關於第二和第三種緣的疑問。應該根據這三種緣來說明為三種，但因為器皿的不同，所以說為四種。接受教化的人稱為『器』（容器，比喻能夠接受佛法教化的人）。『復以器故』（再因為器皿的緣故）應該稱為四種，這是總的標舉。如果器皿中有慈心，那麼就不應該有悲、喜、舍心，這是分別地加以闡明。沒有快樂的眾生是慈心的器皿。有痛苦的眾生是悲心的器皿。得到快樂的眾生是喜心的器皿。究竟解脫是舍心的器皿。在那些器皿中，應該生起慈心的地方，就不應該生起悲、喜、舍心。其餘的情況也是這樣。『以是』（因此）以下進行總結。 『以行分』（以行為區分）以下，回答第三個疑問。前面說見到行為多，修習慈悲愛，修習喜舍，因此應該是兩種。佛現在回答說，行為的時候有區別，因此應該是四種。『行分應四』（行為的區分應該是四種），這是總的標舉。『若行慈』（如果行慈）以下，分別地加以闡明。 『以無量故亦得名四』（因為無量的緣故，也可以稱為四種）回答第四個疑問。前面提出的疑問是，無量應該是一種。如果說是四種，那就不是無量。佛現在回答說，正是因為具足四種無量，所以才能說是四種。 從『自下』（從下面開始）第三部分，就大小來辨別優劣。如來先進行辨別。第二部分是領會理解。如來的辨別中，先提出四個數量。『夫無量者則有四種』（所謂無量，就有四種）。其次列出四個名稱。然後辨別它們的相狀。理解第一個門中，先提問，后辨別。因為緣于眾多眾生，所以稱為緣。但不能得到自在三昧（一種禪定狀態）。給予快樂很困難，所以不是自在。辨別第二種中，先提問，后解釋。比如緣于父母、兄弟、眷屬，給予快樂的心很容易，所以稱為自在。所緣的範圍狹窄，所以不是無量。既然不是無量，為什麼上面說是
【English Translation】 Next, they are listed (arranged in order). Then, they are treated (counteracted). For those who are angry with saints, they should not be allowed to continue living, because this anger is easy to remove, so it is treated with loving-kindness (慈, Cí). For those who are angry with ordinary people, this anger exists in samsara and is difficult to remove, so it should be treated by cultivating compassion (悲, Bēi). In the sixth section, two types of anger are first presented, then listed in order, and finally treated. For anger that is easy to cut off, it is treated with loving-kindness; for anger that is difficult to remove, it is treated by cultivating compassion; for extremely subtle anger, it can only be cut off by cultivating wisdom, so it is not discussed here. '以是義' (Yǐ shì yì, According to this principle) below summarizes and answers the previous question. '是故' (Shì gù, Therefore) below echoes the meaning of companions helping each other above, and further clarifies it. '復以器' (Fù yǐ qì, Again, using vessels) below answers the above questions about the second and third types of conditions. It should be explained as three types according to these three conditions, but because of the difference in vessels, it is said to be four types. Those who accept teachings are called 'vessels' (器, Qì, containers, a metaphor for those who can accept the Buddha's teachings). '復以器故' (Fù yǐ qì gù, Again, because of the vessels) it should be called four types, which is a general statement. If there is loving-kindness in the vessel, then there should be no compassion, joy, or equanimity. This is explained separately. Sentient beings without happiness are vessels of loving-kindness. Sentient beings with suffering are vessels of compassion. Sentient beings who have obtained happiness are vessels of joy. Ultimate liberation is the vessel of equanimity. In those vessels, where loving-kindness should arise, compassion, joy, and equanimity should not arise. The rest is the same. '以是' (Yǐ shì, Therefore) below concludes. '以行分' (Yǐ xíng fēn, By dividing by actions) below answers the third question. It was previously said that seeing actions is numerous, cultivating loving-kindness, compassion, and love, cultivating joy and equanimity, therefore there should be two types. The Buddha now answers that there is a difference in the time of actions, therefore there should be four types. '行分應四' (Xíng fēn yīng sì, The division of actions should be four), this is a general statement. '若行慈' (Ruò xíng cí, If practicing loving-kindness) below clarifies separately. '以無量故亦得名四' (Yǐ wúliàng gù yì dé míng sì, Because of the immeasurable, it can also be called four) answers the fourth question. The previous question was that immeasurable should be one type. If it is said to be four types, then it is not immeasurable. The Buddha now answers that it is precisely because it possesses four types of immeasurable that it can be said to be four types. From '自下' (Zì xià, From below) the third part, distinguish the advantages and disadvantages based on size. The Tathagata (如來, Rúlái, Buddha) first distinguishes. The second part is comprehension and understanding. In the Tathagata's distinction, four numbers are first presented. '夫無量者則有四種' (Fú wúliàng zhě zé yǒu sì zhǒng, So-called immeasurable, there are four types). Secondly, list the four names. Then distinguish their characteristics. In understanding the first door, first ask, then distinguish. Because it is related to numerous sentient beings, it is called condition (緣, Yuán). But one cannot obtain Samadhi of Freedom (自在三昧, Zìzài sānmèi, a state of meditation). Giving happiness is difficult, so it is not freedom. In distinguishing the second type, first ask, then explain. For example, being related to parents, siblings, and relatives, the mind of giving happiness is easy, so it is called freedom. The scope of what is related to is narrow, so it is not immeasurable. Since it is not immeasurable, why did it say above that it is
無量心有四種乎。蓋乃是其無量中分故名無量。如一比丘眾僧中分亦名眾僧。此亦如是。后二門中皆初徴問。后辯可知。以是義下就人辯定。以是義故名四無量非諸聲聞緣覺所知乃是諸佛如來境界辯大異小。以是亦緣亦自在者在佛菩薩不在余故。非二乘知是如來境。如是四下辯小異大。于中初言聲聞緣覺雖名無量少不足言分小異大。諸佛菩薩則得名為無量無邊明大異小。領解可知。
自下第四明修成相。亦得名為分定大小。始脩名小。終成名大。始修之時緣觀分別心有所緣則有所不緣故名為小。又難成就故名為小。終成之時滅去緣觀心如虛空無所分別等眾生界平等攝取故名為大。又成不退過余始學故名為大。文中先明始修之小。菩薩住于初地已下明其出世所成之大。就所修中有二問答。前一問答明修非大。后一問答辯明所修非大所以。前中先問。頗有菩薩住大涅槃得慈悲心非是大不。菩薩人大。涅槃法大。依此所得應當是大而有非者。理在難知故為此問。下佛答之。言有總答。若於下別。是名得慈。非大下結。
別中應先辯修得義然後辯文。義有三門。一就生緣以明修得。二就法緣。三就無緣。
眾生緣中得有二種。一離欲得。二方便得。離欲得者凡夫先來曾依諸禪修四無量。後退諸禪無量亦失。
【現代漢語翻譯】 現代漢語譯本 無量心有四種嗎？因為它們是在無量之中劃分出來的，所以稱為無量。就像一個比丘在僧眾中劃分出來，也稱為僧眾一樣。這裡也是如此。後面的兩個部分都是先提出問題，然後辯論，這樣就容易理解了。『以是義下』從人的角度來辨別和確定。因為這個原因，稱為四無量心，不是聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，靠自己領悟佛法真理的修行者）所能瞭解的，而是諸佛如來（Tathāgata，佛的稱號之一，意為『如來』或『真如』）的境界，顯示出大的境界和小的境界的差別。『以是亦緣亦自在者』，因為這種境界存在於佛和菩薩（Bodhisattva，立志成佛的修行者）的境界中，而不存在於其他境界中。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘的合稱）之人不能瞭解這是如來（Tathāgata）的境界。『如是四下』辨別小的境界和大的境界的差別。其中，首先說聲聞（Śrāvaka）和緣覺（Pratyekabuddha）雖然也稱為無量，但他們的境界太小，不足以稱為無量，顯示出小的境界和大的境界的差別。諸佛和菩薩（Bodhisattva）才能被稱為無量無邊，明確顯示出大的境界和小的境界的差別。領會理解即可明白。 從下面開始，第四部分說明修行的成就相，也可以說是區分大小。開始修行時稱為小，最終成就時稱為大。開始修行時，緣于觀察和分別，心有所緣，則有所不緣，所以稱為小。又因為難以成就，所以稱為小。最終成就時，滅去緣觀，心如虛空，無所分別，平等地攝取一切眾生，所以稱為大。又因為成就后不會退轉，超過了剛開始學習的人，所以稱為大。文中先說明開始修行時的小。菩薩（Bodhisattva）住在初地以下，說明他們出世所成就的大。就所修行的內容而言，有兩問兩答。前一問答說明修行不是大。后一問答辯論說明所修行的不是大的原因。前面的一問中，先提出問題：有沒有菩薩（Bodhisattva）住在涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界）中，得到慈悲心，但這不是大的慈悲心呢？菩薩（Bodhisattva）的境界大，涅槃（Nirvāṇa）的境界大，依靠這些所得的慈悲心應當是大的，但卻有不是大的情況，其中的道理難以理解，所以提出這個問題。下面佛回答說：『有』，這是總的回答。『若於下』是分別的回答。『是名得慈，非大下』是總結。 分別的回答中，應該先辨別修行的意義，然後再辨別文句。意義有三個方面：一是就生緣來說明修行的意義；二是就法緣來說明；三是就無緣來說明。 在眾生緣中，獲得慈悲心有兩種方式：一是離欲得，二是方便得。離欲得是指凡夫（ordinary people）先前曾經依靠各種禪定來修習四無量心，後來退失了禪定，無量心也隨之失去。
【English Translation】 English version Are there four kinds of Immeasurable Minds? They are called 'Immeasurable' because they are divisions within the immeasurable. Just as a single Bhikṣu (monk) is divided from the Sangha (community of monks) and is also called Sangha. It is the same here. In the latter two sections, the question is first posed, and then the debate makes it understandable. '以是義下' (Therefore) clarifies and determines from the perspective of people. For this reason, they are called the Four Immeasurables, which are not known by Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), but are the realm of all Buddhas Tathāgatas (the 'Thus-Gone Ones'), showing the difference between the great and the small. '以是亦緣亦自在者' (Because they are also conditioned and self-existent) because this realm exists in the realm of Buddhas and Bodhisattvas (enlightenment beings), and not in other realms. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot understand that this is the realm of the Tathāgata. '如是四下' (Thus, the following four) distinguishes the difference between the small and the great. Among them, it is first said that although Śrāvakas and Pratyekabuddhas are also called immeasurable, their realm is too small to be called immeasurable, showing the difference between the small and the great. Only Buddhas and Bodhisattvas can be called immeasurable and boundless, clearly showing the difference between the great and the small. Understanding and comprehension will make it clear. From below, the fourth part explains the characteristics of the accomplishment of cultivation, which can also be said to distinguish between the small and the great. Beginning cultivation is called small, and final accomplishment is called great. At the beginning of cultivation, it is conditioned by observation and discrimination, and the mind is conditioned by what it is conditioned by, and therefore is not conditioned by what it is not conditioned by, so it is called small. Also, because it is difficult to accomplish, it is called small. At the time of final accomplishment, the conditioned observation is extinguished, the mind is like empty space, without discrimination, and equally embraces all sentient beings, so it is called great. Also, because it does not regress after accomplishment, surpassing those who are just beginning to learn, it is called great. The text first explains the smallness of the beginning of cultivation. Bodhisattvas residing in the first Bhumi (stage) and below explain the greatness of their worldly accomplishments. Regarding what is cultivated, there are two questions and two answers. The first question and answer explain that cultivation is not great. The second question and answer debate and explain the reason why what is cultivated is not great. In the first question, the question is first posed: Is there a Bodhisattva residing in Nirvāṇa (liberation from the cycle of rebirth), who obtains loving-kindness and compassion, but this is not great loving-kindness and compassion? The realm of the Bodhisattva is great, and the realm of Nirvāṇa is great, and the loving-kindness and compassion obtained by relying on these should be great, but there are cases where it is not great, and the reason for this is difficult to understand, so this question is posed. Below, the Buddha answers: 'Yes,' this is the general answer. '若於下' (If in the following) is the separate answer. '是名得慈，非大下' (This is called obtaining loving-kindness, not great) is the conclusion. In the separate answer, the meaning of cultivation should be distinguished first, and then the sentences should be distinguished. There are three aspects to the meaning: first, to explain the meaning of cultivation in terms of the conditions of birth; second, to explain it in terms of the conditions of Dharma; and third, to explain it in terms of the unconditioned. In the conditions of sentient beings, there are two ways to obtain loving-kindness and compassion: one is to obtain it by being free from desire, and the other is to obtain it by expedient means. Obtaining it by being free from desire refers to ordinary people who previously relied on various Dhyānas (meditative states) to cultivate the Four Immeasurable Minds, and later lost the Dhyānas, and the Immeasurable Minds were also lost.
后斷下結。得上禪時本失無量。與禪俱得名離欲得。雖復得之而未現前。更起方便修習乃現名方便得。修之云何。先分眾生以為七品。怨親各三謂下中上。中容為一故有七品。良以中人無多階異故合為一。此經及與毗婆沙論同爲七品。人言九品當應謬耳。修法雲何。經論不同。依如成實。修前三種在先於彼上親所起。乃至末後上怨所成。親所易益。怨難利故。至第七品即名為舍。以平等故。是義云何。先緣上親欲與上樂。于中親所欲與中樂。于下親所欲與下樂是第一品。次緣中親欲與上樂。于下親所欲與中樂。于中人所欲與下樂是第二品。如是次第乃至末後于上怨所同前六品齊與上樂。修慈既然。悲喜亦爾。唯有拔苦慶喜為異。前之六品唯得名慈乃至名喜。至第七品拔苦與樂慶物義邊名慈悲喜。平等義邊即名為舍。若依毗曇。修前三種與成實同。然彼宗中至第七品正得名為慈悲及喜三行成就。不得名舍。以是親想非是中容。忘懷心故以非舍故別須修習。修法如何。先緣中人而修舍想是第一品。以中人所先無怨親易修舍故。次緣下怨而修舍想是第二品。次緣中怨而修舍想是第三品。次緣上怨而修舍想是第四品。怨想易遣故併除之。次緣下親而修舍想是第五品。次緣中親而修舍想是第六品。後緣上親而修舍想是第七品。前
六是其修舍方便。后一舍成。以其最後上親所成。故雜心中說舍無量為無貪性。親想難離故后除之。毗曇如是。大乘法中與曇毗同。故地持中前三之外別修舍心。問曰。前三益眾生心可須修習。后一是其背化之心何勞修乎。釋言。若不修舍無量。是則前三雖能齊益。多先益親后及其怨。又無舍心益親心易利怨心難。為除是過故須修舍。又無空舍前之三種便成愛見故須修舍。眾生緣慈修之如是。次修法緣。
法緣之中義別有七。一觀眾生唯是五陰事相之法無我無人而修慈心。二觀眾生唯是五陰生滅法數無我無人。三觀眾生體是因緣假名法數如土木城無我無人。四觀眾生體是妄相虛幻之法如揵闥婆城無我無人。五觀眾生體是妄想情有之法如夢所見無我無人。六觀眾生體是真實如來藏性緣起整合五陰法數無我無人。七觀眾生體是真實如來藏性緣起法界無我無人修習慈心。余亦如是。
次明無緣。無緣有四。一觀五陰虛假無性。二觀五陰空寂無相乃至因緣假名亦無。三觀五陰妄想所見由來無法。四觀五陰體是真如。從本已來不起不滅而修慈心。余亦如是。修成之義具應如此。但今文中唯就生緣以辯修相。余略不論。
眾生緣中唯明修慈。余略不辯。文中有二。一分慈境。二于上親下約境修慈。境中初先據要
分三。后離為七。三中菩薩于諸眾生三品分別總以標舉。親怨中人列其名字。下分此三以之為七。親中分三謂上中下。怨憎亦爾。即以為六。中品不分是以不論。通之為七。下約修慈。于上親中與增上樂是第一品。于中下親亦復平等與增上樂。即是第二及第三品。第四一品于中人所與增上樂。文略不說。于上怨中與少分樂。于中怨所與中品樂。于下怨所與增上樂。是第五品。如是轉修于上怨中與中品樂。于中下怨等與上樂。是第六品。轉復修習于上中下等與上樂。是第七品。下重顯之。若上怨中與上樂者名慈心成辯后異前。菩薩爾時于父母所及上怨所得平等心顯其成相。上來別竟。是名下結。
自下第二辯前所修非大所以。迦葉先問。世尊何緣得如是慈猶不名大。下佛為釋。以難成故不名大者略釋非大。何以故下廣釋非大。于中初法。如豌豆下四喻顯之。
下次明其所成是大。文別有二。第一正明所成是大。二先得世下舉小顯大。前中菩薩住于初地名曰大慈就處總指。下別顯之。言何以故徴前起后。下對釋之。句別有三。
一于闡提大惡眾生堪忍不瞋故名大慈。先舉闡提次明不瞋。以是下結。
二能廣益故名為大。除無利益名大慈者明能拔苦。欲與利樂名大悲者明能與樂。余處多說慈能與樂
【現代漢語翻譯】 現代漢語譯本： 分為三個部分。后離分為七個部分。三個部分中，菩薩對於各種眾生，以上、中、下三品進行分別，總的來說是標舉。親近、怨恨、中等之人，列出他們的名字。下面將這三品分為七品。親近之人中分為三品，即上、中、下。怨恨之人也是如此，即為六品。中等之人不分品，因此不論述。總合起來為七品。下面根據修習慈心，對於上等親近之人，給予增上之樂，這是第一品。對於中等和下等親近之人，也平等地給予增上之樂，這就是第二品和第三品。第四品是對中等之人給予增上之樂，文中省略不說。對於上等怨恨之人，給予少分之樂。對於中等怨恨之人，給予中品之樂。對於下等怨恨之人，給予增上之樂。這是第五品。如此轉變修習，對於上等怨恨之人，給予中品之樂。對於中等和下等怨恨之人，平等地給予上等之樂。這是第六品。轉變再次修習，對於上、中、下等之人，都給予上等之樂。這是第七品。下面再次顯明這一點。如果對於上等怨恨之人給予上等之樂，名為慈心成辯，後來的不同於之前的。菩薩此時對於父母以及上等怨恨之人，得到平等之心，顯明其成就之相。上面是分別敘述完畢。這叫做下面的總結。 從下面開始第二部分，辨明之前所修的不是大慈的原因。迦葉（Kasyapa，人名，佛陀弟子）先問：『世尊（Bhagavan，佛陀的尊稱），什麼緣故得到這樣的慈心，仍然不稱為大慈？』下面佛陀（Buddha，覺悟者）為他解釋。因為難以成就，所以不稱為大慈，這是簡略地解釋不是大慈的原因。『何以故』（為什麼）下面是廣泛地解釋不是大慈的原因。其中首先是法。『如豌豆』（就像豌豆）下面用四個比喻來顯明這一點。 下面說明其所成就是大慈。文別分為兩部分。第一部分是正式說明所成就是大慈。第二部分是『先得世』（先獲得世間）下面用小的來顯示大的。前面一部分中，菩薩（Bodhisattva，追求覺悟的修行者）住在初地（初地，菩薩修行階位的第一層），名叫大慈，就處所總的指明。下面分別顯明這一點。『言何以故』（說為什麼）是征問前面，引起後面。下面是相對地解釋。句子分別有三個方面。 第一，對於闡提（Icchantika，斷善根的人）這種大惡眾生，能夠堪忍不瞋恨，所以名叫大慈。先舉出闡提，其次說明不瞋恨。『以是』（因此）下面是總結。 第二，能夠廣泛地利益眾生，所以名為大慈。除去沒有利益，名叫大慈，說明能夠拔除痛苦。想要給予利益和快樂，名叫大悲（Mahakaruna，偉大的悲憫），說明能夠給予快樂。其他地方多說慈能給予快樂。
【English Translation】 English version: It is divided into three parts. The latter separation is divided into seven. Among the three parts, the Bodhisattva distinguishes all sentient beings into three categories—superior, middling, and inferior—generally highlighting them. Those who are close, those who are hostile, and those who are neutral are listed by name. Below, these three are divided into seven. Among those who are close, there are three categories: superior, middling, and inferior. The same is true for those who are hostile, making six categories. Those who are neutral are not categorized, so they are not discussed. Altogether, there are seven categories. Below, based on the practice of loving-kindness (Metta), giving supreme joy to those who are superior and close is the first category. Giving equal supreme joy to those who are middling and inferior and close is the second and third category. The fourth category is giving supreme joy to those who are neutral, which is omitted in the text. Giving a small amount of joy to those who are superior and hostile, giving a middling amount of joy to those who are middling and hostile, and giving supreme joy to those who are inferior and hostile is the fifth category. By transforming and cultivating in this way, giving a middling amount of joy to those who are superior and hostile, and giving equal supreme joy to those who are middling and inferior and hostile is the sixth category. By transforming and cultivating again, giving supreme joy equally to those who are superior, middling, and inferior is the seventh category. Below, this is emphasized again. If one gives supreme joy to those who are superior and hostile, it is called the accomplishment of loving-kindness, where the latter differs from the former. At this time, the Bodhisattva attains equanimity towards parents and those who are superior and hostile, revealing the aspect of accomplishment. The above is the end of the separate explanations. This is called the concluding summary below. From below begins the second part, explaining why the previously cultivated loving-kindness is not considered 'great'. Kasyapa (Kasyapa, a name, a disciple of the Buddha) first asks: 'Bhagavan (Bhagavan, an honorific title for the Buddha), for what reason is such loving-kindness not called 'great'?' Below, the Buddha (Buddha, the awakened one) explains. Because it is difficult to achieve, it is not called 'great'; this is a brief explanation of why it is not 'great'. 'Why is that?' Below is a broad explanation of why it is not 'great'. Among them, first is the Dharma. 'Like a pea' (like a pea) Below, four metaphors are used to illustrate this. Below, it explains that what is accomplished is 'great'. The text is divided into two parts. The first part formally explains that what is accomplished is 'great'. The second part is 'first attaining the world' (first attaining the world) Below, the small is used to reveal the great. In the first part, the Bodhisattva (Bodhisattva, a practitioner seeking enlightenment) dwells in the first Bhumi (first Bhumi, the first level of a Bodhisattva's practice), called Great Loving-Kindness, generally indicating the place. Below, this is explained separately. 'Saying why is that?' (Saying why is that?) is questioning the former, leading to the latter. Below is a relative explanation. The sentences have three aspects. First, being able to endure and not be angry with Icchantikas (Icchantika, those who have severed their roots of goodness), such great evil beings, is called Great Loving-Kindness. First, Icchantikas are mentioned, then it is explained that one does not become angry. 'Therefore' (Therefore) Below is the conclusion. Second, being able to broadly benefit sentient beings is called Great Loving-Kindness. Removing what is not beneficial is called Great Loving-Kindness, explaining the ability to remove suffering. Wanting to give benefit and joy is called Great Compassion (Mahakaruna, great compassion), explaining the ability to give joy. It is often said elsewhere that loving-kindness can give joy.
悲能拔苦。今以何故說慈拔苦悲與樂乎。釋言。慈心正欲與樂。若不除苦樂則不生故說除苦。又與樂故苦事不起故說除苦。悲心正欲拔眾生苦。若不與樂苦則不去故說與樂。又除苦故樂事得生故說與樂。于生心喜名大喜者。見生得利等皆慶之故名大喜。舍中泛論具有七種。一心性平等名之為舍。二于眾生舍離一切怨親之礙故名為舍。三見眾生究竟解脫放舍名舍。四舍一切貪瞋等過故名為舍。五證空平等舍離眾相故名為舍。六以己善根施與眾生名之為舍。七利眾生無所悕望故名為舍。故維摩云。有所福祐無所悕望故名為舍。今此且依三義釋之。無所擁護名為大舍是前第二舍離怨親。以無偏親故無擁護。若不見我法相己身見一切法平等名舍是前第五行空平等名之為舍。自捨己樂施與他人是名大舍是前第六舍五善根與他名舍。問曰。已善云何施他。愿以己善饒益於彼。后得樂時如願能益故名為施。此是第二廣益名大。
四三唯四無量能令已下能生廣行故名為大。唯四能令增長具足六波羅蜜辯勝過劣。余不必爾舉劣顯勝。
上來正明所成是大。自下第二舉小顯大。先得世間四無量心然後乃發三菩提心方得出世正明菩薩從小入大。因世已下總以結之。
自下第五明四無量實益不虛。迦葉先作無益之難。后佛明
【現代漢語翻譯】 現代漢語譯本 『悲』能拔除痛苦。現在因為什麼緣故說『慈』能拔除痛苦而『悲』給予快樂呢？釋迦牟尼佛解釋說：『慈』心的真正意圖是給予快樂。如果不去除痛苦，快樂就不會產生，所以說去除痛苦。又因為給予快樂，痛苦的事情就不會發生，所以說去除痛苦。『悲』心的真正意圖是拔除眾生的痛苦。如果不給予快樂，痛苦就不會去除，所以說給予快樂。又因為去除痛苦，快樂的事情才能產生，所以說給予快樂。對於眾生心生歡喜，稱之為『大喜』，因為見到眾生獲得利益等都為之慶賀，所以稱為『大喜』。『舍』的含義廣泛，具有七種：一是心性平等，稱之為『舍』。二是對待眾生，捨棄一切怨恨和親疏的障礙，所以稱為『舍』。三是見到眾生最終解脫，放下執著，稱為『舍』。四是捨棄一切貪婪、嗔恨等過失，所以稱為『舍』。五是證悟空性平等，舍離一切相狀，所以稱為『舍』。六是將自己的善根施與眾生，稱之為『舍』。七是利益眾生，不求回報，所以稱為『舍』。所以《維摩詰經》說：『有所福祐，無所悕望，故名為舍。』現在這裡暫且依據三種含義來解釋。不偏袒擁護，稱為『大舍』，這是前面第二種捨棄怨親。因為沒有偏袒親近，所以沒有擁護。如果不見我法之相，自身見到一切法平等，稱為『舍』，這是前面第五種行空平等，稱之為『舍』。自己捨棄快樂施與他人，這稱為『大舍』，這是前面第六種捨棄五善根給予他人，稱之為『舍』。有人問：已經擁有的善根如何施與他人？回答說：愿以自己的善根饒益他們，以後他們得到快樂時，如所愿能利益他們，所以稱為『施』。這是第二種廣益，稱為『大』。 四種無量心唯有這四種能夠使人增長和具足六波羅蜜（Six Perfections），辨別勝過和不如。其餘的不一定如此，這是舉出差的來顯示好的。 上面主要說明所成就的是『大』。下面第二部分舉小來顯示『大』。先獲得世間的四無量心（Four Immeasurables），然後才發起三菩提心（Threefold Bodhi Mind），才能得出世間的智慧，這正是說明菩薩從小入大。從『因世』以下總括地進行總結。 下面第五部分說明四無量心的實際利益，並非虛假。迦葉（Kasyapa）先前提出無益的質疑，後來佛陀（Buddha）說明。
【English Translation】 English version 'Compassion' can remove suffering. Now, why is it said that 'loving-kindness' removes suffering and 'compassion' gives joy? Shakyamuni Buddha explained: The true intention of 'loving-kindness' is to give joy. If suffering is not removed, joy will not arise, so it is said to remove suffering. Also, because joy is given, painful things will not happen, so it is said to remove suffering. The true intention of 'compassion' is to remove the suffering of sentient beings. If joy is not given, suffering will not be removed, so it is said to give joy. Also, because suffering is removed, joyful things can arise, so it is said to give joy. To rejoice in the happiness of sentient beings is called 'great joy', because seeing sentient beings gain benefits, etc., one celebrates for them, so it is called 'great joy'. The meaning of 'equanimity' is broad and has seven aspects: First, the equality of mind is called 'equanimity'. Second, towards sentient beings, abandoning all obstacles of hatred and attachment, it is called 'equanimity'. Third, seeing sentient beings ultimately liberated, letting go of attachments, it is called 'equanimity'. Fourth, abandoning all faults such as greed and hatred, it is called 'equanimity'. Fifth, realizing emptiness and equality, abandoning all forms, it is called 'equanimity'. Sixth, giving one's own roots of goodness to sentient beings is called 'equanimity'. Seventh, benefiting sentient beings without expecting anything in return is called 'equanimity'. Therefore, the Vimalakirti Sutra says: 'Having blessed others without expecting anything in return is called equanimity.' Now, here we will temporarily explain it according to three meanings. Not being partial to protection is called 'great equanimity', which is the second of the previous abandoning of enemies and relatives. Because there is no partiality, there is no protection. If one does not see the characteristics of self and dharma, and sees all dharmas as equal, it is called 'equanimity', which is the fifth of the previous practice of emptiness and equality, called 'equanimity'. Giving up one's own joy to give to others is called 'great equanimity', which is the sixth of the previous giving up of the five roots of goodness to give to others, called 'equanimity'. Someone asks: How can one give away the good roots that one already possesses? The answer is: May my good roots benefit them, and when they receive joy in the future, may they be able to benefit them as desired, so it is called 'giving'. This is the second kind of broad benefit, called 'great'. Only these four immeasurables can enable one to increase and fully possess the Six Paramitas (Six Perfections), and distinguish between superiority and inferiority. The others are not necessarily so; this is to show the good by citing the bad. The above mainly explains that what is achieved is 'great'. The second part below uses the small to show the 'great'. First, obtain the Four Immeasurables, and then develop the Threefold Bodhi Mind, and then one can obtain the wisdom of transcending the world, which is precisely to explain that the Bodhisattva enters the great from the small. From 'Because of the world' onwards, it is summarized in general. The fifth part below explains the actual benefits of the Four Immeasurables, which are not false. Kasyapa previously raised the question of uselessness, and later the Buddha explained.
益。難中有三。一明慈觀不真。二若非虛妄實與樂下明慈無實益。三若實不得樂如佛所說我念往下執因疑果。
前中初法次喻后合。下結明虛。法中世尊除無利益牒前大慈。與利樂者牒前大悲。實無所為略顯不真。如是思惟即是虛等廣顯不真。喻中有五。合文可知。雖口發下結以明虛。
第二難中若非虛妄實與樂者以理定佛。而諸眾生何故不以佛菩薩力一切受樂即事以徴。
第三難中執因疑果。若當真實不得樂者牒上虛因。如佛說下舉其實果。若不實者云何得與此義相應執因疑果。就舉果中如佛說等別明慈果。獨修慈心乃得下結。別中先明修慈生梵。次為帝釋。後作輪王。生梵正報。帝釋輪王是余殘果。余文可知。
下佛先嘆。說偈下答。答中還三。一對上后難辯明慈心有實果報。二夫修慈者實非妄下對上初難明其慈觀是實不虛。三迦葉白菩薩思惟悉是真下對前第二辯明慈心有實利益。
初中四偈。其第一偈對一眾生明其劣慈。其第二偈對一切生以顯勝悲。先舉悲心。是名已下嘆以顯勝。后之兩偈舉他廣施對上劣慈比校不及。顯前勝悲果實無窮。設使五通明福田凈。五通行凈故偏舉之。悉滿大地彰福田多。有自在主奉施所安。像馬種種明施物廣。其自在主能為廣施故偏舉之。此施得果
【現代漢語翻譯】 現代漢語譯本： 益處。難點有三個：一是說明慈觀不真實；二是如果不是虛妄，確實能給予快樂，下面說明慈沒有實際益處；三是如果真實卻得不到快樂，就像佛所說的『我念』以下，執著于原因而懷疑結果。 在前一個難點中，先是法說，然後是比喻，最後是總結。下面總結說明虛妄。在法說中，世尊排除了沒有利益的，呼應了前面的大慈；給予利益和快樂的，呼應了前面的大悲；『實無所為』略微顯示了不真實；『如是思惟』就是虛妄等，廣泛顯示了不真實。比喻中有五個方面，結合經文可知。『雖口發』以下總結說明虛妄。 第二個難點中，『若非虛妄實與樂者』以道理來肯定佛。然而，為什麼眾生不能憑藉佛菩薩的力量而一切都得到快樂呢？這是用事實來提出疑問。 第三個難點中，執著于原因而懷疑結果。『若當真實不得樂者』呼應了上面虛假的原因。『如佛說』以下舉出真實的結果。『若不實者云何得與此義相應』執著于原因而懷疑結果。在舉出結果中，『如佛說』等分別說明慈的果報。『獨修慈心乃得』以下總結。在分別說明中，先說明修慈心能生到梵天，其次是成為帝釋（Deva Indra，天神之王），最後是成為轉輪王（Chakravartin，統治世界的理想君主）。生到梵天是正報，帝釋和轉輪王是剩餘的果報。其餘的經文可以理解。 下面佛先讚歎，『說偈』以下回答。回答中仍然有三個方面：一是針對上面的最後一個難點，辯明慈心有真實的果報；二是『夫修慈者實非妄』以下，針對上面的第一個難點，說明慈觀是真實的，不是虛假的；三是『迦葉白菩薩思惟悉是真』以下，針對前面的第二個難點，辯明慈心有實際的利益。 在第一個方面中，有四句偈。其中第一句偈針對一個眾生，說明其是低劣的慈；其中第二句偈針對一切眾生，以顯示殊勝的悲心。先舉出悲心，『是名』以下讚歎以顯示殊勝。後面的兩句偈舉出他人廣泛的佈施，與上面的低劣的慈心相比，顯示出前面的殊勝悲心的果報是無窮的。『設使五通』說明福田清凈。因為五神通清凈的緣故，所以特別舉出。『悉滿大地』彰顯福田眾多。『有自在主奉施所安』說明佈施的物品廣泛。因為自在主（sovereign ruler）能夠進行廣泛的佈施，所以特別舉出。這種佈施能得到果報。
【English Translation】 English version: Benefit. There are three difficulties: First, it clarifies that the contemplation of loving-kindness (慈觀, Cí Guān) is not genuine. Second, if it were not illusory and truly brought happiness, the following explains that loving-kindness has no real benefit. Third, if it were real but did not bring happiness, as the Buddha said in 'I contemplate' and onwards, it would be clinging to the cause while doubting the result. In the first difficulty, there is first the Dharma explanation, then the analogy, and finally the conclusion. The following concludes by clarifying the illusion. In the Dharma explanation, the World Honored One eliminates the lack of benefit, echoing the previous great loving-kindness (大慈, Dà Cí); giving benefit and happiness echoes the previous great compassion (大悲, Dà Bēi); 'truly without action' slightly reveals the lack of genuineness; 'such thinking' is illusory, etc., extensively revealing the lack of genuineness. There are five aspects in the analogy, which can be understood by combining the text. 'Although verbally expressed' and onwards concludes by clarifying the illusion. In the second difficulty, 'if it were not illusory and truly brought happiness' affirms the Buddha through reason. However, why can't all beings receive happiness through the power of the Buddhas and Bodhisattvas? This uses the fact to raise a question. In the third difficulty, there is clinging to the cause while doubting the result. 'If it were real but did not bring happiness' echoes the above false cause. 'As the Buddha said' and onwards cites the real result. 'If it were not real, how could it correspond to this meaning?' clings to the cause while doubting the result. In citing the result, 'as the Buddha said' etc. separately explains the result of loving-kindness. 'Solely cultivating loving-kindness can attain' and onwards concludes. In the separate explanations, it first explains that cultivating loving-kindness can lead to rebirth in the Brahma heaven (梵天, Fàntiān), then to becoming Deva Indra (帝釋, Dìshì, King of Gods), and finally to becoming a Chakravartin (轉輪王, Zhuǎnlúnwáng, Wheel-Turning King). Rebirth in the Brahma heaven is the direct reward, while becoming Deva Indra and a Chakravartin are the remaining rewards. The remaining text can be understood. Below, the Buddha first praises, and then answers with 'reciting the verses'. In the answer, there are still three aspects: First, addressing the last difficulty above, it clarifies that the mind of loving-kindness has real rewards; second, 'those who cultivate loving-kindness are truly not illusory' and onwards, addressing the first difficulty above, it explains that the contemplation of loving-kindness is real and not false; third, 'Kāśyapa (迦葉, Jiāshè) said that the Bodhisattva's thoughts are all true' and onwards, addressing the previous second difficulty, it clarifies that the mind of loving-kindness has real benefits. In the first aspect, there are four verses. The first verse addresses one being, clarifying that it is inferior loving-kindness; the second verse addresses all beings, to show superior compassion. First, it raises the mind of compassion, and 'is named' and onwards praises to show superiority. The following two verses cite others' extensive giving, comparing it to the above inferior loving-kindness, showing that the rewards of the previous superior compassion are infinite. 'Even if the five supernormal powers (五通, Wǔ Tōng)' clarifies that the field of merit is pure. Because the five supernormal powers are pure, it is specifically cited. 'Completely filling the great earth' highlights the multitude of fields of merit. 'A sovereign ruler (自在主, Zìzài zhǔ) offers what is secure' explains that the objects of giving are extensive. Because the sovereign ruler is able to perform extensive giving, it is specifically cited. This giving can obtain rewards.
雖復無量。欲比向前一眾生中所修一慈。十六分中不及其一。況能令加。十六亦是一數之門。如一斤物十六兩等。于彼劣慈尚不相比。何況勝悲。
第二段中夫修慈者實非妄想諦是真實總明慈實。若是聲聞緣覺已下別明慈實。慈若有無非有無下就實嘆勝。初總可知。
別中初先開列兩門。若是聲聞緣覺之慈是名虛妄。是第一門舉妄題真。雖復生心不能實益故名虛妄。諸佛菩薩是實不虛。是第二門辯真異妄。
下廣顯之。云何知耶徴前起后。云何得知二乘慈虛佛菩薩實。下對顯之。先廣後門明佛菩薩慈是真實。慈若無常是聲聞下廣上初門辯明聲聞緣覺慈虛。明佛菩薩慈是實中先明菩薩慈是真實。能為善者名實思下明佛慈實。菩薩慈中三門辯實。一有實用故名為實。二能為實治故名為實。三能生實行故名為實。初中先別。當知下結。別中觀土以為金等約就外法以明實用。觀實眾生為非生等約就內法以明實用。
第二段中先問。次辯。以是下結。辯中謂能斷除煩惱總明實治。夫修慈下別明實治。
第三段中四無量心能為一切諸善根本總明慈等能生實行。下別顯之。別中且就一慈以論。余類可知。于中先明出生大乘不共善法。聲聞緣覺菩薩諸佛慈為本下出生三乘共行善法。
前不共中四
【現代漢語翻譯】 現代漢語譯本：即使有無量的慈心，如果與佛陀在過去為一個眾生所修的慈心相比，連十六分之一都比不上，更何況是增加。這裡的『十六』也只是一個數字的說法，就像一斤東西有十六兩一樣。二乘的慈心連佛陀慈心的微小部分都比不上，更何況是殊勝的悲心呢？
第二段中，『修慈者實非妄想，諦是真實』，總的說明了慈心的真實性。『若是聲聞緣覺已下別明慈實』，則是分別說明聲聞、緣覺的慈心是真實的。『慈若有無非有無下就實嘆勝』，從慈心的有無來讚歎佛陀慈心的殊勝。最初的總說部分容易理解。
分別說明的部分，首先開列了兩扇門。『若是聲聞緣覺之慈是名虛妄』，這是第一扇門，舉出虛妄來顯示真實。雖然生起了慈心，但不能真正利益眾生，所以稱為虛妄。『諸佛菩薩是實不虛』，這是第二扇門，辨別真實與虛妄的差異。
下面廣泛地闡釋這些道理。『云何知耶徴前起后』，這是提問以引起下文。『云何得知二乘慈虛佛菩薩實』，如何得知聲聞、緣覺的慈心是虛妄的，而佛菩薩的慈心是真實的？下面進行對比顯明。先廣泛地闡述后一扇門，說明佛菩薩的慈心是真實的。『慈若無常是聲聞下廣上初門辯明聲聞緣覺慈虛』，『明佛菩薩慈是實中先明菩薩慈是真實』，『能為善者名實思下明佛慈實』。在菩薩的慈心中，從三個方面來辨明真實性：一、有實際的功用，所以稱為真實；二、能夠進行真實的對治，所以稱為真實；三、能夠產生真實的修行，所以稱為真實。最初的部分是分別說明。『當知下結』，最後進行總結。分別說明中，『觀土以為金等約就外法以明實用』，從外在事物的角度來說明實際的功用。『觀實眾生為非生等約就內法以明實用』，從內在眾生的角度來說明實際的功用。
第二段中，先是提問，然後是辯論，『以是下結』，最後進行總結。辯論中，『謂能斷除煩惱總明實治』，總的說明了慈心能夠進行真實的對治。『夫修慈下別明實治』，分別說明慈心能夠進行真實的對治。
第三段中，『四無量心能為一切諸善根本總明慈等能生實行』，總的說明了慈心等四無量心能夠產生真實的修行。『下別顯之』，下面分別闡述。分別闡述中，先就慈心來論述，其餘的可以類推。其中，首先說明慈心能夠出生大乘不共的善法。『聲聞緣覺菩薩諸佛慈為本下出生三乘共行善法』，說明慈心能夠出生聲聞乘、緣覺乘、菩薩乘這三乘共同修行的善法。
前面是不共的善法，四...
【English Translation】 English version: Even immeasurable [compassionate] minds, when compared to the single instance of loving-kindness (慈, ci) cultivated by a Buddha for one sentient being in the past, do not measure up to even one-sixteenth of it, let alone surpass it. Here, 'sixteen' is merely a numerical expression, like sixteen ounces in a pound. The inferior loving-kindness of the Two Vehicles (聲聞乘, shengwen cheng and 緣覺乘, yuanjue cheng) cannot even compare to a fraction of the Buddha's, let alone the superior compassion (悲, bei).
In the second section, 'Cultivating loving-kindness is truly not delusion; it is indeed reality,' generally clarifies the reality of loving-kindness. 'If it is the loving-kindness of Śrāvakas (聲聞, shengwen) and Pratyekabuddhas (緣覺, yuanjue) and below, it separately clarifies the reality of loving-kindness,' thus separately explaining the reality of loving-kindness of Śrāvakas and Pratyekabuddhas. 'Whether loving-kindness exists or not, whether it is existent or nonexistent, below, it praises the superiority based on reality,' praising the superiority of the Buddha's loving-kindness based on its existence or non-existence. The initial general explanation is easily understood.
In the separate explanations, first, two doors are opened. 'If it is the loving-kindness of Śrāvakas and Pratyekabuddhas, it is called illusory,' this is the first door, raising the illusory to reveal the real. Although the mind of loving-kindness arises, it cannot truly benefit sentient beings, hence it is called illusory. 'The Buddhas and Bodhisattvas are real and not illusory,' this is the second door, distinguishing the difference between the real and the illusory.
Below, these principles are extensively explained. 'How is it known? Questioning the preceding to initiate the following,' this is questioning to initiate the following text. 'How is it known that the loving-kindness of the Two Vehicles is illusory, while that of the Buddhas and Bodhisattvas is real?' Below, a contrasting clarification is made. First, the latter door is extensively explained, clarifying that the loving-kindness of the Buddhas and Bodhisattvas is real. 'If loving-kindness is impermanent, it is that of the Śrāvakas, below, extensively explaining the initial door, clarifying the illusory nature of the loving-kindness of Śrāvakas and Pratyekabuddhas,' 'In clarifying that the loving-kindness of the Buddhas and Bodhisattvas is real, first, it clarifies that the loving-kindness of the Bodhisattvas is real,' 'Those who can perform good deeds are called real, thinking below, clarifying the reality of the Buddha's loving-kindness.' In the Bodhisattva's loving-kindness, the reality is distinguished from three aspects: First, it has practical use, hence it is called real; second, it can perform real cures, hence it is called real; third, it can generate real practice, hence it is called real. The initial part is a separate explanation. 'Know below, concluding,' finally concluding. In the separate explanation, 'Observing the soil as gold, etc., explaining practical use based on external phenomena,' explaining practical use from the perspective of external phenomena. 'Observing real sentient beings as non-arising, etc., explaining practical use based on internal phenomena,' explaining practical use from the perspective of internal sentient beings.
In the second section, first, there is a question, then a debate, 'With this below, concluding,' finally concluding. In the debate, 'That which can eliminate afflictions generally clarifies real cures,' generally clarifying that loving-kindness can perform real cures. 'Cultivating loving-kindness below separately clarifies real cures,' separately clarifying that loving-kindness can perform real cures.
In the third section, 'The Four Immeasurables (四無量心, si wu liang xin) can be the root of all good deeds, generally clarifying that loving-kindness, etc., can generate real practice,' generally clarifying that the Four Immeasurables, such as loving-kindness, can generate real practice. 'Below, separately explaining them,' below, separately explaining them. In the separate explanations, first, loving-kindness is discussed, and the rest can be inferred. Among them, first, it is clarified that loving-kindness can give rise to the uncommon good deeds of the Mahāyāna (大乘, dacheng). 'Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, loving-kindness is the basis, below, giving rise to the good deeds practiced in common by the Three Vehicles (三乘, san cheng),' clarifying that loving-kindness can give rise to the good deeds practiced in common by the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna.
Earlier, the uncommon good deeds, four...
無量心皆能出生。且論慈行。慈行實能生一切善。且說佈施。若不見貪無緣生慈若不生慈則不能施反明無慈不能行施。以施因下順明有慈故能行施。此言略少。若具應言由見貧窮故生慈心。由生慈心故能行施。以施因緣令生得樂。
所謂已下廣辯施相。先列施物。如是施時心無系下明其施心。心中有二。一自行心凈。二菩薩施時慈心等下化他心凈。
自中依如相續解脫說施有五。一者無障。亦名無疑。謂行施時斷離慳障。二者無顧。不求名利及與恩報。三者無過。修行施時不離煩惱無方便過。四無妄想。心無分別。五迴向菩提。今此具有。
先明無障。如是施時心無繫縛明其無慳。不生貪著彰其無貪。遠離此二故云無障。次明迴向。以施迴向阿耨菩提。
下明餘三。無顧無過合為一門。無妄想者別作一門。文中初先開列兩門。心無依止是第一門。略明無顧及明無過。妄想永斷是第二門。略明無妄。
下廣顯之。先廣無依。句別有八。一不為怖而行佈施。二不為名。三不為利。四不求人天所受快樂。五不生憍慢。謂于受者及他人所不起慢高。六不望前人現在反報。七不誑他。以其實物如實施與。八不求富貴。此之八句廣上無依。此八句中第五不慢第七不誑廣顯無過。余顯無顧。
【現代漢語翻譯】 現代漢語譯本 無量的心都能由此產生。先討論慈悲的行為。慈悲的行為確實能產生一切善。再說說佈施。如果看不到貪婪，就沒有產生慈悲的因緣；如果不產生慈悲，就不能行佈施。反過來說明沒有慈悲就不能行佈施。因為佈施是下行的因，順著這個道理說明有慈悲才能行佈施。這裡說的比較簡略。如果詳細地說，應該是由於看到貧窮，所以產生慈悲心；由於產生慈悲心，所以能夠行佈施。以佈施的因緣，使眾生得到快樂。
下面廣泛地闡述佈施的相狀。先列出佈施的物品。『如是施時心無系』以下說明佈施的心態。心中有兩點。一是自己修行時心要清凈。二是菩薩佈施時，以慈悲心等來教化他人，使他人心清凈。
在自己修行中，依據如相續解脫的說法，佈施有五種。一是沒有障礙，也叫沒有疑惑。指行佈施時，斷除慳吝的障礙。二是沒有顧慮，不求名利以及恩惠回報。三是沒有過失，修行佈施時不離煩惱，沒有方便的過失。四是沒有妄想，心中沒有分別。五是迴向菩提。現在這裡都具備。
先說明沒有障礙。『如是施時心無繫縛』說明沒有慳吝。不生貪著，彰顯沒有貪婪。遠離這兩種，所以說沒有障礙。其次說明迴向。以佈施迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
下面說明其餘三種。沒有顧慮和沒有過失合為一類。沒有妄想單獨作為一類。文中先列出這兩類。『心無依止』是第一類。簡略說明沒有顧慮以及沒有過失。『妄想永斷』是第二類。簡略說明沒有妄想。
下面廣泛地闡述它們。先廣泛闡述沒有依止。句子分別有八句。一不因為恐懼而行佈施。二不爲了名聲。三不爲了利益。四不求人天所能享受的快樂。五不產生驕慢。指對於接受佈施的人以及其他人不產生傲慢自大。六不期望前人現在就回報。七不欺騙他人。用真實的東西如實地佈施給他人。八不求富貴。這八句廣泛地闡述了沒有依止。這八句中，第五句『不慢』，第七句『不誑』，廣泛地闡述了沒有過失。其餘的闡述了沒有顧慮。
【English Translation】 English version Immeasurable minds are all able to arise from this. Let's discuss the practice of loving-kindness. The practice of loving-kindness can indeed generate all goodness. Let's talk about giving. If greed is not seen, there is no condition for the arising of loving-kindness; if loving-kindness does not arise, then giving cannot be practiced. Conversely, it is clear that without loving-kindness, giving cannot be practiced. Because giving is a cause that goes downward, it illustrates that having loving-kindness enables the practice of giving. This statement is somewhat brief. If stated in detail, it should be said that due to seeing poverty, a mind of loving-kindness arises; due to the arising of a mind of loving-kindness, one is able to practice giving. Through the cause and condition of giving, sentient beings attain happiness.
What follows is a broad exposition of the aspects of giving. First, the objects of giving are listed. 'When giving in this way, the mind is without attachment' below clarifies the state of mind for giving. There are two aspects to the mind. First, one's own practice should have a pure mind. Second, when a Bodhisattva gives, they use loving-kindness, etc., to transform others, purifying their minds.
In one's own practice, according to the teaching of liberation through continuous practice, there are five aspects to giving. First, there is no obstruction, also called no doubt. This refers to cutting off the obstruction of stinginess when practicing giving. Second, there is no concern, not seeking fame, profit, or repayment of kindness. Third, there is no fault, not being separated from afflictions or lacking skillful means when practicing giving. Fourth, there are no deluded thoughts, the mind is without discrimination. Fifth, there is dedication to Bodhi (enlightenment). Now, all of these are present here.
First, it is clarified that there is no obstruction. 'When giving in this way, the mind is without attachment' clarifies that there is no stinginess. Not giving rise to greed manifests that there is no greed. Being separated from these two is why it is said there is no obstruction. Next, dedication is clarified. Dedicating the merit of giving to Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
Below, the remaining three are explained. No concern and no fault are combined into one category. No deluded thoughts are treated as a separate category. In the text, these two categories are first listed. 'The mind is without reliance' is the first category. Briefly explaining no concern and no fault. 'Deluded thoughts are forever cut off' is the second category. Briefly explaining no deluded thoughts.
Below, they are broadly explained. First, no reliance is broadly explained. The sentences are divided into eight. First, not giving out of fear. Second, not for fame. Third, not for profit. Fourth, not seeking the happiness enjoyed by humans and gods. Fifth, not giving rise to arrogance. This refers to not giving rise to arrogance and pride towards the recipient of giving and others. Sixth, not expecting immediate repayment from the recipient. Seventh, not deceiving others. Giving real things truthfully. Eighth, not seeking wealth and status. These eight sentences broadly explain no reliance. Among these eight sentences, the fifth sentence 'no arrogance' and the seventh sentence 'no deception' broadly explain no fault. The rest explain no concern.
凡行施下廣前妄斷。于中初先正明離妄。菩薩若見持戒以下舉過彰離。
前中初明不著有相。雖不見下不著無相。常行施故。
后中初法次喻后合。法中初明由分別故不能行施。次明菩薩不行施故不具檀度。后明菩薩不具檀故不得菩薩。
喻中但喻向前初句。于中有四。一由乞生慳喻。二其人下諸佛菩薩教修惠施喻。三彼人下妄想分別喻。四如是癡下分別妨施喻。初中如人喻彼慳者。箭喻乞人。由彼乞求發其慳病名被毒箭。第二段中諸佛菩薩親益其人名為眷屬。為令其人破離慳病安住善法名欲安隱為除毒矣。訪求施法名為命醫。教依施法發遣乞者名為拔箭。第三段中由生分別停其施意是故說言且待莫觸。我今已下正顯分別。于中有三。一分別乞人推其來處故言是箭從何方來。問其遣者故言誰射為是剎利婆羅門等。二分別其行。竹耶柳耶分別其戒。戒有堅軟。堅者如竹。軟者如柳。其鏃鐵下分別其慧。慧能破障故說為鏃。慧依教生是故問言何治所出。慧有堅軟故復問言剛耶。柔耶其毛已下分別其定。定能正心如毛直箭。故以喻之。定必在人。人有凡聖。是以問言是何鳥翼烏耶鷲耶。三分別乞辭。由彼乞辭能生慳病故說為毒。辭有自作他教之別。是故問言為從作生自然而有。辭有美惡故言人毒蛇毒耶。
【現代漢語翻譯】 現代漢語譯本：大凡施行佈施，先要廣泛瞭解之前的虛妄分別。其中首先要明確遠離虛妄。菩薩如果見到持戒者以下的過失，就揭示出來並遠離它。
前面部分首先說明不執著于有相。即使不見（佈施的果報），也不執著于無相。因為要經常施行佈施的緣故。
後面部分首先闡述法理，其次是比喻，最後是總結。法理部分首先說明由於分別的緣故，不能施行佈施。其次說明菩薩不施行佈施，就不能圓滿檀度（佈施波羅蜜）。最後說明菩薩不圓滿檀度，就不能成就菩薩果位。
比喻部分只比喻前面的第一句。其中有四點。一是由乞討產生吝嗇的比喻。二是『其人』以下，諸佛菩薩教導修行惠施的比喻。三是『彼人』以下，妄想分別的比喻。四是『如是癡』以下，分別妨礙佈施的比喻。第一點中，『如人』比喻那些吝嗇的人，『箭』比喻乞討的人。由於乞討，引發了他們的吝嗇病，所以說『被毒箭』。第二段中，諸佛菩薩親自利益這個人，稱為『眷屬』。爲了讓這個人破除吝嗇病，安住在善法中，所以說『欲安隱為除毒矣』。訪求佈施的方法，稱為『命醫』。教導依靠佈施的方法，遣送乞討者，稱為『拔箭』。第三段中，由於產生分別，停止了佈施的意願，所以說『且待莫觸』。『我今已下』，正是顯示分別。其中有三點。一是分別乞討者，推究他們的來處，所以說『是箭從何方來』。詢問派遣他們的人，所以說『誰射為是剎利(Kshatriya，貴族)婆羅門(Brahmana，祭司)等』。二是分別箭的材質。是竹子還是柳條？分別他們的戒律。戒律有堅硬和柔軟之分。堅硬的像竹子，柔軟的像柳條。『其鏃鐵下』，分別他們的智慧。智慧能夠破除障礙，所以說為『鏃』。智慧依靠教導而產生，所以問『何治所出』。智慧有堅硬和柔軟之分，所以又問『剛耶。柔耶』。『其毛已下』，分別他們的禪定。禪定能夠端正內心，像羽毛使箭筆直一樣，所以用它來比喻。禪定必定在人身上。人有凡人和聖人之分。因此問『是何鳥翼烏耶鷲耶』。三是分別乞討的言辭。由於他們的乞討言辭能夠產生吝嗇病，所以說為『毒』。言辭有自己說的和他教唆的區別。因此問『為從作生自然而有』。言辭有美好和醜惡之分，所以說『人毒蛇毒耶』。
【English Translation】 English version: Generally, when practicing giving, one should first broadly understand the preceding false discriminations. Among these, the primary task is to clearly stay away from false discriminations. If a Bodhisattva sees the faults of those who uphold precepts and others, they should reveal and distance themselves from them.
The first part of the preceding section initially clarifies non-attachment to forms. Even if one does not see (the results of giving), one should not be attached to formlessness. This is because one should constantly practice giving.
The latter part first elucidates the principle, then provides a metaphor, and finally summarizes. The principle section first explains that due to discrimination, one cannot practice giving. Next, it explains that if a Bodhisattva does not practice giving, they cannot perfect Dāna-pāramitā (the perfection of giving). Finally, it explains that if a Bodhisattva does not perfect Dāna-pāramitā, they cannot attain the Bodhisattva state.
The metaphor section only uses a metaphor for the first sentence of the preceding section. There are four points within it. First, the metaphor of stinginess arising from begging. Second, from '其人 (qí rén, that person)' onwards, the metaphor of Buddhas and Bodhisattvas teaching the practice of generosity. Third, from '彼人 (bǐ rén, that person)' onwards, the metaphor of deluded discriminations. Fourth, from '如是癡 (rú shì chī, such ignorance)' onwards, the metaphor of discriminations hindering giving. In the first point, '如人 (rú rén, like a person)' is a metaphor for those who are stingy, and '箭 (jiàn, arrow)' is a metaphor for those who beg. Because of begging, their stinginess arises, so it is said '被毒箭 (bèi dú jiàn, struck by a poisoned arrow)'. In the second paragraph, Buddhas and Bodhisattvas personally benefit this person, and are called '眷屬 (juàn shǔ, relatives)'. In order to help this person break free from stinginess and abide in good Dharma, it is said '欲安隱為除毒矣 (yù ān yǐn wèi chú dú yǐ, desiring peace and removing the poison)'. Seeking the method of giving is called '命醫 (mìng yī, life-saving doctor)'. Teaching reliance on the method of giving and sending away the beggar is called '拔箭 (bá jiàn, pulling out the arrow)'. In the third paragraph, due to arising discriminations, the intention to give is stopped, so it is said '且待莫觸 (qiě dài mò chù, wait, don't touch)'. '我今已下 (wǒ jīn yǐ xià, from now on)' precisely reveals discriminations. There are three points within it. First, discriminating the beggar, investigating their origin, so it is said '是箭從何方來 (shì jiàn cóng hé fāng lái, from which direction does this arrow come)?' Asking who sent them, so it is said '誰射為是剎利 (Kshatriya, noble) 婆羅門 (Brahmana, priest) 等 (děng, etc.)?' Second, discriminating the material of the arrow. Is it bamboo or willow? Discriminating their precepts. Precepts have firmness and softness. The firm ones are like bamboo, the soft ones are like willow. '其鏃鐵下 (qí zú tiě xià, the arrowhead is iron)' discriminates their wisdom. Wisdom can break through obstacles, so it is said to be the '鏃 (zú, arrowhead)'. Wisdom arises from teaching, so it is asked '何治所出 (hé zhì suǒ chū, from what source does it come)?' Wisdom has firmness and softness, so it is asked again '剛耶 (gāng yé, is it hard)? 柔耶 (róu yé, is it soft)?' '其毛已下 (qí máo yǐ xià, the feathers)' discriminates their Samadhi (concentration). Samadhi can straighten the mind, just as feathers straighten an arrow, so it is used as a metaphor. Samadhi must be in a person. People have ordinary and saintly distinctions. Therefore, it is asked '是何鳥翼烏耶鷲耶 (shì hé niǎo yì wū yé jiù yé, what bird's wing is it, crow or eagle)?' Third, discriminating the words of begging. Because their words of begging can produce stinginess, it is said to be '毒 (dú, poison)'. Words have the distinction of being self-spoken or taught by others. Therefore, it is asked '為從作生自然而有 (wèi cóng zuò shēng zì rán ér yǒu, is it self-created or naturally existing)?' Words have beauty and ugliness, so it is said '人毒蛇毒耶 (rén dú shé dú yé, is it human poison or snake poison)?
此第三竟。第四段中明由分別妨行施業。是以呵言如是癡人竟未能知尋便命終。
閤中初言菩薩亦爾合初人也。若行施時第二段。分別受等合第三段。終不能下合第四段。于中還三。一由分別不能行施。二不行施故不具檀度。三不具檀故不得菩提。
上來一段自行心凈。自下第二化他心凈。于中初明化他之心。佈施食時常作愿下明化他心願。中具明四無量心。皆初法說。后喻顯之。愿中有八。文顯可知。
上來明慈出生大乘不共善法。下次明慈出生三乘共行善法。于中初總次別後結。總中聲聞緣覺等善慈為根本明末依本。菩薩修慈能生如是無量善根明本生末。慈為眾生修諸善行故生一切。所謂下別。于中先明生二乘善。菩薩佛智生大乘善。二乘善中有方便道見道修道及無學道。從初乃至世第一來明方便道。方便道中初至三觀聲聞觀行。十二緣等緣覺觀行。燸等四心通明聲聞緣覺觀行。就初分中。所謂不凈出息入息五停心觀具應有五。且舉此二。無常生滅是其總相。四念處者是其別相。四念處觀依行次第。先別後總。今據說時先總后別。七方便者且就色說。余類可知。所謂觀色色集色滅色對治道色味色過及與色出。依如毗曇。前四在於四現忍心乃至見道。后三修道。若依成實。此七同在聞思地中。三
【現代漢語翻譯】 現代漢語譯本：這是第三竟，第四段中說明由於分別心會妨礙施行佈施的行為。因此呵斥說，這樣的愚癡之人最終未能明白，隨即就命終了。
『閤中初言菩薩亦爾』，是總合初人的意思。『若行施時』是第二段。『分別受等』是第三段。『終不能下』是總合第四段。其中又分為三點：一、由於分別心不能施行佈施；二、不施行佈施，所以不能圓滿檀度（Dānapāramitā，佈施波羅蜜）；三、不能圓滿檀度，所以不能證得菩提（Bodhi，覺悟）。
上面一段是說自行心凈，下面第二段是說化他心凈。其中首先說明化他的心，『佈施食時常作愿』下面說明化他的心願。中間詳細說明四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種廣大的心境）。都是先說法，後用比喻來顯明。愿中有八種，文句顯明，可以知道。
上面說明慈心出生大乘不共的善法，下面說明慈心出生三乘共行的善法。其中先總說，再別說，最後總結。總說中，聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，通過自身觀察因緣而覺悟的人）等的善行，以慈心為根本，說明末是由本而生。菩薩（Bodhisattva，立志成佛的修行者）修習慈心，能生出如此無量的善根，說明本能生末。慈心爲了眾生修習各種善行，所以能生出一切。『所謂下別』，下面分別說明。其中先說明生出二乘的善行，菩薩的佛智生出大乘的善行。二乘的善行中有方便道、見道、修道以及無學道。從最初乃至世第一法，說明方便道。方便道中，最初到三觀，是聲聞的觀行，十二因緣等是緣覺的觀行。燸等四心，共同說明聲聞緣覺的觀行。在最初的區分中，所謂不凈觀、出息入息觀、五停心觀，應該具有五種。這裡只舉出這兩種。無常、生滅是其總相。四念處（catuḥsmṛtyupasthāna，四種觀照處）是其別相。四念處觀依照修行的次第，先別後總。現在根據所說的時間，先總后別。七方便，暫且就色法來說，其餘可以類推。所謂觀色聚集、色滅、對治道色、味色、過患色以及色出離。依照《毗曇》（Abhidharma，論藏），前四種在於四現忍心乃至見道，后三種在於修道。如果依照《成實論》（Satyasiddhi Śāstra），這七種都在聞思地中。
【English Translation】 English version: This is the end of the third section. The fourth paragraph explains that discriminatory thoughts hinder the act of giving. Therefore, it is rebuked that such a foolish person ultimately fails to understand and then dies.
'The initial statement in the combination, 'Bodhisattvas are also like this,' combines the initial people. 'If giving is practiced' is the second paragraph. 'Discriminating recipients, etc.' is the third paragraph. 'Ultimately unable to...' combines the fourth paragraph. Within this, there are three points: 1. Due to discriminatory thoughts, giving cannot be practiced; 2. Because giving is not practiced, the Dānapāramitā (Perfection of Giving) is not perfected; 3. Because the Dānapāramitā is not perfected, Bodhi (Enlightenment) cannot be attained.
The previous paragraph discusses purifying one's own mind, and the second paragraph below discusses purifying the minds of others. Among them, the initial explanation is about the mind of transforming others, and 'When giving food, constantly make vows' below explains the vows of transforming others' minds. In the middle, the four immeasurable minds (catvāri apramāṇāni, loving-kindness, compassion, sympathetic joy, and equanimity) are explained in detail. All begin with a Dharma explanation, followed by a metaphor to illustrate it. There are eight types of vows, which are clear in the text and can be understood.
The above explains that loving-kindness gives rise to the uncommon good dharmas of the Mahayana (Great Vehicle), and the following explains that loving-kindness gives rise to the common good dharmas practiced by the Three Vehicles. Among them, first is a general statement, then a specific statement, and finally a conclusion. In the general statement, the good deeds of Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), etc., have loving-kindness as their root, illustrating that the end arises from the root. Bodhisattvas (Enlightenment Beings) cultivate loving-kindness and can generate such immeasurable roots of goodness, illustrating that the root can generate the end. Loving-kindness cultivates various good deeds for sentient beings, so it can generate everything. 'The following is a specific statement,' below are specific explanations. Among them, first is the generation of the good deeds of the Two Vehicles, and the Buddha-wisdom of Bodhisattvas generates the good deeds of the Mahayana. The good deeds of the Two Vehicles include the path of preparation, the path of seeing, the path of cultivation, and the path of no more learning. From the beginning to the highest mundane dharma, the path of preparation is explained. Within the path of preparation, from the beginning to the three contemplations, are the practices of the Śrāvakas, and the twelve links of dependent origination, etc., are the practices of the Pratyekabuddhas. The four heats, etc., commonly explain the practices of the Śrāvakas and Pratyekabuddhas. In the initial distinction, the contemplations of impurity, mindfulness of breathing, and the five stopping contemplations should have five types. Here, only these two are mentioned. Impermanence and arising and ceasing are their general characteristics. The four foundations of mindfulness (catuḥsmṛtyupasthāna, four kinds of mindfulness) are their specific characteristics. The four foundations of mindfulness follow the order of practice, first specific and then general. Now, according to the time being discussed, it is first general and then specific. The seven expedients are temporarily discussed in terms of form, and the rest can be inferred. These are the contemplation of the accumulation of form, the cessation of form, the antidote to form, the taste of form, the faults of form, and the escape from form. According to the Abhidharma, the first four are in the four stages of acceptance and forbearance up to the path of seeing, and the last three are in the path of cultivation. If according to the Satyasiddhi Śāstra, all seven are in the stages of hearing and thinking.
觀處者。依如毗曇。觀陰界入名三觀處。此觀在於總相念處。若依成實。觀法無常苦與無我名三觀處。此觀在於四現忍中此等。皆是聲聞觀行。十二因緣無我觀者是緣覺觀。暖頂已上二乘同觀更無差別。言見道者。依如成實。見四諦空名為見道。若依毗曇。見於四諦十六聖行從苦法忍至道比忍此十五心名為見道。言修道者。道比智後重緣諦理斷諸煩惱名為修道。此句是總。正勤等別。別中先明三十七品。義通上下。今此偏就修道中說。次說四禪。廣如別章。四無量心如上廣辯。八解脫者。內有色相外觀色一。內無色相外觀色二。凈色解脫以為第三。空處第四。識處第五。無所有處以為第六。非想解脫以為第七。滅盡解脫以為第八。義如別章。八勝處者。分前三脫以為八處。內有色相外觀色少是初勝處。內有色相外觀色多第二勝處。內無色相外觀色少第三勝處。內無色相外觀色多第四勝處。青黃赤白復以為四。通前八也。八中初二是初解脫。次二是其第二解脫。后四是其第三解脫。一切入者十一切入。依余經論。青黃赤白地水火風是其八種。空處識處復以為二。通前為十。若依此經。於前十中除火一切加無所有以為十矣。空無相愿論說不同。依如毗曇。分十六行以為三門。空無我行名為空門。滅下四行為無相門。餘名無
【現代漢語翻譯】 現代漢語譯本 觀處：依據《阿毗曇論》，觀察陰、界、入，名為三種觀處。這種觀察屬於總相念處。如果依據《成實論》，觀察諸法無常、苦、無我，名為三種觀處。這種觀察屬於四現忍中。這些都是聲聞乘的觀行。十二因緣無我觀是緣覺乘的觀行。暖位和頂位以上，二乘的觀行相同，沒有差別。 說到見道：依據《成實論》，見到四諦的空性，名為見道。如果依據《阿毗曇論》，見到四諦的十六聖行，從苦法忍到道比忍這十五個心念，名為見道。 說到修道：道比智之後，再次緣于諦理，斷除各種煩惱，名為修道。這句話是總說，正勤等是別說。別說中先說明三十七道品，其意義貫通上下。現在這裡偏重於在修道中說明。其次說四禪，詳細內容見其他章節。四無量心如上文詳細辨析。 八解脫：內有色想外觀色，這是第一解脫。內無色想外觀色，這是第二解脫。凈色解脫是第三解脫。空無邊處是第四解脫。識無邊處是第五解脫。無所有處是第六解脫。非想非非想處是第七解脫。滅盡定是第八解脫。意義見其他章節。 八勝處：將前面的三種解脫分為八處。內有色想外觀色少，這是初勝處。內有色想外觀色多，這是第二勝處。內無色想外觀色少，這是第三勝處。內無色想外觀色多，這是第四勝處。青、黃、赤、白又分為四種。總共是八種。八勝處中，初二是初解脫，次二是第二解脫，后四是第三解脫。 一切入：十一切入。依據其他經論，青、黃、赤、白、地、水、火、風是八種。空無邊處、識無邊處又是兩種。總共是十種。如果依據這部經，在前面的十種中，除去火一切入，加上無所有處，就是十種了。空、無相、無愿的論述不同。依據《阿毗曇論》，將十六行分為三個門。空行和無我行是空門。滅下四行是無相門。其餘的稱為無愿門。
【English Translation】 English version Regarding the objects of observation: According to the Abhidhamma (Abhidhamma: a collection of Buddhist scriptures), observing the skandhas (skandhas: aggregates of existence), the realms (dhatus: elements), and the sense bases (ayatanas: sense organs and their objects) are called the three objects of observation. This observation belongs to the general characteristic mindfulness (samanya-lakshana-smrtyupasthana). According to the Tattvasiddhi Shastra (Tattvasiddhi Shastra: a Buddhist text), observing the impermanence (anitya), suffering (duhkha), and non-self (anatman) of phenomena (dharma) are called the three objects of observation. This observation belongs to the four acceptances of reality (ksanti). These are all the practices of the Sravakas (Sravakas: disciples who hear the teachings). The observation of non-self in the twelve links of dependent origination (dvadasanga-pratityasamutpada) is the practice of the Pratyekabuddhas (Pratyekabuddhas: solitary Buddhas). Above the stages of warmth (ushmagata) and peak (murdhan), the practices of the two vehicles (Sravakayana and Pratyekabuddhayana) are the same, without any difference. Speaking of the path of seeing (darshana-marga): According to the Tattvasiddhi Shastra, seeing the emptiness (shunyata) of the Four Noble Truths (arya-satya) is called the path of seeing. According to the Abhidhamma, seeing the sixteen aspects of the Four Noble Truths, from the acceptance of the Dharma of suffering (duhkha-dharma-ksanti) to the knowledge of analogy of the path (marga-anvaya-jnana), these fifteen moments of mind are called the path of seeing. Speaking of the path of cultivation (bhavana-marga): After the knowledge of analogy of the path, again focusing on the truth and cutting off all afflictions (klesha) is called the path of cultivation. This sentence is a general statement; right exertion (samyag-vyayama) etc., are specific statements. Among the specific statements, first, the thirty-seven factors of enlightenment (bodhipaksika-dharma) are explained, whose meaning pervades both above and below. Now, this is focused on explaining within the path of cultivation. Next, the four dhyanas (dhyana: meditative states) are discussed, the details of which are in other chapters. The four immeasurables (apramana) are extensively discussed above. The eight liberations (vimoksha): Internally having form, externally contemplating form, this is the first liberation. Internally not having form, externally contemplating form, this is the second liberation. Liberation through pure form is the third liberation. The sphere of infinite space (akashanantyayatana) is the fourth liberation. The sphere of infinite consciousness (vijnananantyayatana) is the fifth liberation. The sphere of nothingness (akincanyayatana) is the sixth liberation. The sphere of neither perception nor non-perception (naivasamjnanasamjnatayatana) is the seventh liberation. Cessation of feeling and perception (nirodha-samapatti) is the eighth liberation. The meaning is in other chapters. The eight victories (abhibhayatana): Dividing the previous three liberations into eight places. Internally having form, externally contemplating little form, this is the first victory. Internally having form, externally contemplating much form, this is the second victory. Internally not having form, externally contemplating little form, this is the third victory. Internally not having form, externally contemplating much form, this is the fourth victory. Blue, yellow, red, and white are again divided into four. In total, there are eight. Among the eight victories, the first two are the first liberation, the next two are the second liberation, and the last four are the third liberation. The all-pervading spheres (krtsnayatanas): The ten all-pervading spheres. According to other sutras and treatises, blue, yellow, red, white, earth, water, fire, and wind are the eight types. The sphere of infinite space and the sphere of infinite consciousness are again two types. In total, there are ten. According to this sutra, among the previous ten, removing the fire all-pervading sphere and adding the sphere of nothingness, there are ten. The discussions of emptiness, signlessness, and wishlessness are different. According to the Abhidhamma, the sixteen aspects are divided into three doors. The aspects of emptiness and non-self are the door of emptiness. The four aspects below cessation are the door of signlessness. The rest are called the door of wishlessness.
愿。若依成實。觀法性空名為空門。於此空中無相可取名無相門。於此空中無有貪求願行之心名無愿門。無諍已下明無學道。于中先明無諍三昧。利根羅漢觀察欲界一切眾生知起煩惱起將護心不與其競名無諍三昧。下明六通。知他心智是他心通。及諸通者所謂身通天眼天耳。知本際者是宿命通。下聲聞智及緣覺智是漏盡通。上來出生小乘善法。問曰。此明菩薩慈實能生實行。今云何說生二乘善。菩薩亦修二乘善故。菩薩佛智生大乘善。上來別竟。如是下結。如是等善慈為根本結末依本。以是義下結慈是實。若人問下重顯向前慈為行本。初先假問。后對顯之。以是義下重結慈實。
上來廣明菩薩慈實。自下廣明佛慈是實。有十六句。一一句中先就慈行開出余義。次以彼義即于慈心。后以慈心即于如來。文顯可知。
上來廣明諸佛菩薩慈是實竟。下次廣前聲聞緣覺慈是虛妄。有十六句。一一句中皆先就慈辯無常苦無我等過。次以彼過即于慈心。后以彼慈即聲聞人。文亦可知。
上來第二別明慈實。悲若有無非有無下是第三段就實嘆勝。于中有二。一嘆慈深。二住涅槃修如是慈。雖復安於睡眠已下明修利益。
前中初先正嘆慈深。慈若不可思議已下嘆其所學成慈不思。就正嘆中慈若有無非有非無辯
【現代漢語翻譯】 現代漢語譯本：愿。如果依據《成實論》，觀察法性本空，這被稱為空門。在這空性之中，沒有相可以執取，這被稱為無相門。在這空性之中，沒有貪求願望和行為的心，這被稱為無愿門。『無諍已下明無學道』以下闡明無學道。其中首先闡明無諍三昧（一種禪定狀態）。利根阿羅漢（已證得解脫的聖者）觀察欲界一切眾生，知道他們生起煩惱和將護之心，不與他們爭競，這被稱為無諍三昧。下面闡明六通（六種神通）。知他心智是他心通（瞭解他人想法的神通）。以及諸通者，指的是身通（身體變化的神通）、天眼（能見遠處或微細事物的天眼）、天耳（能聽遠處聲音的天耳）。知本際者是宿命通（瞭解過去世的神通）。下面聲聞智（聲聞乘的智慧）及緣覺智（緣覺乘的智慧）是漏盡通（斷除一切煩惱的神通）。以上是出生小乘善法。問：這裡闡明菩薩的慈悲真實能夠生起實際行動，現在為什麼說生起二乘的善法？答：菩薩也修習二乘的善法。菩薩的佛智生起大乘的善法。以上是分別闡明完畢。『如是下結』以下是總結。像這樣等等的善法，以慈悲為根本，結尾也依于根本。『以是義下結慈是實』以這個意義來總結慈悲是真實的。『若人問下重顯向前慈為行本』如果有人問，再次顯示前面所說的慈悲是行為的根本。開始先假設提問，然後通過回答來顯明它。『以是義下重結慈實』以這個意義再次總結慈悲是真實的。 上面廣泛闡明菩薩的慈悲是真實的。從下面開始廣泛闡明佛的慈悲是真實的。有十六句。每一句中先就慈悲的行為開出其餘的意義，然後以那個意義歸於慈悲心，最後以慈悲心歸於如來（佛）。文義顯明可知。 上面廣泛闡明諸佛菩薩的慈悲是真實完畢。從下面開始廣泛闡明前面所說的聲聞緣覺的慈悲是虛妄的。有十六句。每一句中都先就慈悲辯論無常、苦、無我等等的過失，然後以那些過失歸於慈悲心，最後以那慈悲心歸於聲聞人。文義也容易理解。 上面第二部分分別闡明慈悲的真實。『悲若有無非有無下是第三段就實嘆勝』悲如果是有還是沒有，既不是有也不是沒有，以下是第三段就真實來讚歎殊勝。其中有兩點：一是讚歎慈悲的深刻，二是安住于涅槃（寂滅）修習這樣的慈悲。『雖復安於睡眠已下明修利益』雖然安於睡眠以下闡明修習慈悲的利益。 前面其中首先是正式讚歎慈悲的深刻。『慈若不可思議已下嘆其所學成慈不思』慈悲如果不可思議，以下是讚歎他所學成就的慈悲不可思議。就在正式讚歎中，『慈若有無非有非無辯』慈悲如果是有還是沒有，既不是有也不是沒有，辯論。
【English Translation】 English version: 'Wishing. If according to the Tattvasiddhi Shastra (Chengshi Lun), observing the emptiness of the nature of phenomena is called the 'Gate of Emptiness'. Within this emptiness, there is no characteristic to grasp, which is called the 'Gate of No-Characteristic'. Within this emptiness, there is no mind of greed, desire, or action, which is called the 'Gate of No-Wish'. 'No-Contention and below clarifies the path of no-more-learning' below elucidates the path of no-more-learning (Asaiksa-marga). Among them, first clarifying the No-Contention Samadhi (Arana-samadhi, a state of meditative absorption). An Arhat (a liberated being) of sharp faculties observes all sentient beings in the desire realm, knowing that they give rise to afflictions and a protective mind, and does not contend with them, which is called No-Contention Samadhi. Below clarifies the Six Supernormal Powers (Sadabhijna). The wisdom of knowing the minds of others is the 'Supernormal Power of Knowing the Minds of Others' (Paracitta-jnana). And those with supernormal powers refer to the 'Supernormal Power of the Body' (Rddhi-vidhi), 'Divine Eye' (Divya-caksu), and 'Divine Ear' (Divya-srotra). Knowing the origin is the 'Supernormal Power of Knowing Past Lives' (Purva-nivasanusmrti-jnana). Below, the wisdom of Sravakas (disciples) and Pratyekabuddhas (solitary Buddhas) is the 'Supernormal Power of the Extinction of Outflows' (Asravaksaya-jnana). Above, the good dharmas of the Small Vehicle (Hinayana) are produced. Question: This clarifies that the Bodhisattva's compassion is real and can generate actual practice. Why does it now say that it generates the good of the Two Vehicles? Answer: Bodhisattvas also cultivate the good of the Two Vehicles. The Bodhisattva's Buddha-wisdom generates the good of the Great Vehicle (Mahayana). The above is the separate clarification completed. 'As such, below concludes' below is the conclusion. Such good dharmas, etc., take compassion as the root, and the conclusion also relies on the root. 'With this meaning, below concludes that compassion is real' with this meaning, it concludes that compassion is real. 'If someone asks, below re-emphasizes that compassion is the root of practice' if someone asks, it re-emphasizes what was said earlier, that compassion is the root of practice. First, a question is assumed, and then it is clarified through the answer. 'With this meaning, below re-concludes that compassion is real' with this meaning, it re-concludes that compassion is real. Above, it extensively clarifies that the Bodhisattva's compassion is real. From below, it extensively clarifies that the Buddha's compassion is real. There are sixteen sentences. In each sentence, first, from the actions of compassion, other meanings are derived, then that meaning is attributed to the mind of compassion, and finally, the mind of compassion is attributed to the Tathagata (Buddha). The meaning of the text is clear and understandable. Above, it extensively clarifies that the compassion of all Buddhas and Bodhisattvas is real, completed. From below, it extensively clarifies that the compassion of the Sravakas and Pratyekabuddhas mentioned earlier is false. There are sixteen sentences. In each sentence, the faults of impermanence (anitya), suffering (duhkha), no-self (anatman), etc., are first debated from the perspective of compassion, then those faults are attributed to the mind of compassion, and finally, that compassion is attributed to the Sravakas. The meaning of the text is also easy to understand. Above, the second part separately clarifies the reality of compassion. 'If compassion is existent or non-existent, neither existent nor non-existent, below is the third section, praising the superiority based on reality' If compassion is existent or non-existent, neither existent nor non-existent, below is the third section, praising the superiority based on reality. Among them, there are two points: one is praising the depth of compassion, and the other is cultivating such compassion while dwelling in Nirvana (liberation). 'Although resting in sleep, below clarifies the benefits of cultivation' Although resting in sleep, below clarifies the benefits of cultivating compassion. In the preceding part, first, the depth of compassion is formally praised. 'If compassion is inconceivable, below praises that the compassion achieved through learning is inconceivable' If compassion is inconceivable, below praises that the compassion achieved through learning is inconceivable. Within the formal praise, 'If compassion is existent or non-existent, neither existent nor non-existent, debate' If compassion is existent or non-existent, neither existent nor non-existent, debate.
慈體相。諸佛菩薩有其真實平等大慈名之為有。攀緣心斷目之為無。離一切相離一切性故名非有。於一慈中備含法界一切種德故曰非無。如是已下牒以嘆深。以此行深故非聲聞緣覺所思。嘆所學中慈若不思牒前類后。法不思下正嘆所學成慈不思。法不思者嘆其教法。性不思者嘆其理法。如來不思嘆其果法。亦可初二嘆所依法。如來不思嘆所依人。
明修益中先明修益。是大涅槃微妙已下還嘆所學成前修益。前中先別。夫修下結。別中五句。依余經中說修慈心有十一利。謂臥安覺安天護人愛下毒不兵水火不喪眠無惡夢死生梵天在所得利。今此文中別列五種。余總結之。初言菩薩雖安睡眠而不眠者是初臥安。心寂似眠而實非眠。勤精進故釋不眠義。雖常寤悟亦無寤者第二覺安。內心明瞭故名寤寤。非是從眠始得寤寤故名無寤。以無眠故釋無寤義。眠中天護即是第三天護義也。諸天敬念故名為護。菩薩不假名亦無護。不行惡故釋不假護。眠無惡夢是第九利。無不善等釋無惡夢。命終生梵是第十利。隨化有生。實則無之。得自在者釋無生義。夫修慈者成如是德總結餘六。嘆所學中大涅槃經亦成如是無量功德嘆所學法。諸佛亦成無量功德嘆所學人。良以此等具無量德。是故依之成慈無量。
迦葉白下大段第三卻答向
【現代漢語翻譯】 現代漢語譯本：慈悲的本體和相狀是怎樣的呢？諸佛菩薩所具有的真實、平等、廣大的慈悲，可以稱之為『有』（bhava，存在）。當攀緣之心斷絕時，就可以稱之為『無』（abhava，不存在）。因為遠離一切相狀，遠離一切自性，所以稱之為『非有』（na bhava，非存在）。在一種慈悲之中，完備地包含著法界一切種類的功德，所以說『非無』（na abhava，非不存在）。像這樣以下的內容，都是爲了讚歎慈悲的深奧。因為這種修行非常深奧，所以不是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自悟道的修行者）所能思量的。讚歎所學的內容，慈悲如果不是不可思議的，就不能承前啓後。『法不思』以下，正是讚歎所學成就的慈悲是不可思議的。『法不思』是讚歎其教法，『性不思』是讚歎其理法，『如來不思』是讚歎其果法。也可以說，前兩者是讚歎所依據的法，『如來不思』是讚歎所依靠的人。 在闡明修習慈悲的利益中，首先闡明修習的利益。『是大涅槃微妙』以下，還是讚歎所學成就的修習利益。前面是分別說明，『夫修』以下是總結。在分別說明中，有五句。依據其他經典中所說，修習慈心有十一種利益，包括睡眠安穩、醒覺安穩、天神守護、眾人愛戴、不被毒害、不被兵器所傷、不被水火所害、不會無故喪命、沒有惡夢、死後生於梵天，這是所獲得的利益。現在這段文字中，分別列舉了五種，其餘的進行總結。首先說菩薩雖然安穩睡眠卻好像沒有睡眠，這是第一種『臥安』。內心寂靜好像睡眠，但實際上不是睡眠，因為勤奮精進的緣故，解釋了『不眠』的含義。雖然經常醒悟，也好像沒有醒悟，這是第二種『覺安』。內心明亮清楚，所以稱為『寤寤』。不是從睡眠開始才得到醒悟，所以稱為『無寤』。因為沒有睡眠，所以解釋了『無寤』的含義。睡眠中得到天神守護，就是第三種天神守護的含義。諸天敬重思念，所以稱為『護』。菩薩不需要憑藉名聲，也沒有守護，因為不作惡的緣故，解釋了『不假護』。睡眠中沒有惡夢，是第九種利益。沒有不善等等，解釋了『無惡夢』。壽命終結後生于梵天，是第十種利益。隨著所教化眾生的因緣而生，實際上是沒有出生的。得到自在，解釋了『無生』的含義。修習慈悲的人，成就這樣的功德，總結了其餘六種。讚歎所學的內容，大涅槃經也成就了這樣無量的功德，讚歎所學的法。諸佛也成就了無量的功德，讚歎所學的人。確實是因為這些都具備無量的功德，所以依靠它們成就的慈悲也是無量的。 『迦葉白』以下，是第三大段，回頭解答之前的提問。
【English Translation】 English version: What is the nature and appearance of loving-kindness? The true, equal, and great loving-kindness possessed by all Buddhas and Bodhisattvas can be called 'bhava' (existence). When the clinging mind is severed, it can be called 'abhava' (non-existence). Because it is apart from all characteristics and apart from all self-nature, it is called 'na bhava' (non-existence). In one loving-kindness, all kinds of virtues of the Dharma realm are completely contained, so it is said 'na abhava' (non-non-existence). The following content is to praise the profoundness of loving-kindness. Because this practice is very profound, it cannot be contemplated by Śrāvakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Praising what is learned, if loving-kindness is not inconceivable, it cannot connect the past and the future. 'Dharma is inconceivable' below, it is precisely praising that the loving-kindness achieved by learning is inconceivable. 'Dharma is inconceivable' praises its teachings, 'nature is inconceivable' praises its principles, and 'Tathāgata is inconceivable' praises its fruition. It can also be said that the former two praise the Dharma on which it is based, and 'Tathāgata is inconceivable' praises the person on whom it depends. In clarifying the benefits of cultivating loving-kindness, first clarify the benefits of cultivation. 'It is the subtle Great Nirvana' below, it is still praising the benefits of cultivation achieved by learning. The previous is a separate explanation, 'Those who cultivate' below is a summary. In the separate explanation, there are five sentences. According to what is said in other scriptures, cultivating loving-kindness has eleven benefits, including sleeping peacefully, waking peacefully, being protected by gods, being loved by people, not being harmed by poison, not being harmed by weapons, not being harmed by water and fire, not dying for no reason, not having nightmares, and being born in the Brahma heaven after death, which are the benefits obtained. Now this passage lists five kinds separately, and the rest are summarized. First, it says that although Bodhisattvas sleep peacefully, they seem not to sleep, which is the first 'sleeping peacefully'. The mind is quiet as if sleeping, but in reality it is not sleeping, because of diligent effort, explaining the meaning of 'not sleeping'. Although often awake, it also seems not to be awake, which is the second 'waking peacefully'. The inner mind is bright and clear, so it is called 'waking'. It is not from sleep that one begins to be awake, so it is called 'no waking'. Because there is no sleep, it explains the meaning of 'no waking'. Being protected by gods in sleep is the meaning of the third kind of divine protection. The gods respect and think of it, so it is called 'protection'. Bodhisattvas do not need to rely on fame, nor do they have protection, because they do not do evil, explaining 'no false protection'. Not having nightmares in sleep is the ninth benefit. No unwholesome things, etc., explain 'no nightmares'. Being born in the Brahma heaven after the end of life is the tenth benefit. Born according to the conditions of the beings being taught, but in reality there is no birth. Obtaining freedom explains the meaning of 'no birth'. Those who cultivate loving-kindness achieve such merits, summarizing the remaining six. Praising what is learned, the Great Nirvana Sutra also achieves such immeasurable merits, praising the Dharma learned. All Buddhas also achieve immeasurable merits, praising the people who learn. Indeed, because these all possess immeasurable merits, the loving-kindness achieved by relying on them is also immeasurable. 'Kāśyapa said' below is the third major section, returning to answer the previous question.
前第二番難明慈實益。于中先明慈有實益。夫無量者不可思下就實嘆勝。前中有三。一明菩薩慈有實益。二我說是慈有無量下明佛慈實益。三以是義故菩薩修慈即是實下結以顯實。初中迦葉重難起發。難辭同上。初言菩薩所有是實聲聞緣覺非真實者牒佛前言。下就設難。一切眾生何故不以菩薩威力等受快樂以實徴益。若一切生不得樂下以無利益難破慈實。下佛答之。初法次喻后合下結。法中菩薩慈非不益總答前問。下別釋之。于中先明眾生受苦有定不定。下約此二明益不等。喻中如人見師子等自然生畏喻見如來實能益者而得利益。夜行見杭亦生畏者喻見菩薩始學慈者亦得利益。此未明佛舉類菩薩。下次合之。如是諸人自然生畏牒前夜行見杭生畏。眾生如是見修慈者自然受樂約以顯法。以是下結。自下第二明佛慈實。我說是慈有無量門就寬通舉。一慈門中備含法界一切種德名無量門如上文說。慈者即是真實思惟。慈即大乘即菩提等是無量門。又復如彼維摩經說。行寂滅慈無所生故。行不熱慈無煩惱故。乃至行於安樂慈等。常知亦是無量門矣。所謂通者隨別以標。于無量中且就一通以顯慈實。如提婆下即事顯之。于中略舉八種成事明慈實益。悲喜如是。類顯余行。何不論舍。舍行平等起益相微所以不說。向前先明菩薩慈實
。次明佛實。以是義下就初以結。
上來第一明慈實益。下嘆顯勝。無量不思正嘆慈深。下嘆余義助成慈行。菩薩所行不可思議讚歎慈因。諸佛所行不可思議讚歎慈果。大涅槃經不可思者讚歎慈法。
上來明其因分所修。下次明其果分所成。于中初明四無量果。八知見下明前所修七善法果。無量果中前三有行共得一種極愛之果。后一空行獨得一種空平等果。前中有四。一明菩薩修慈悲喜得住極愛一子之地。二迦葉白下拂去化跡成前極愛一子之義。三迦葉領解。四如來述贊。
就初段中先總標舉。修慈悲喜得住極愛一子之地。極愛一子在於初地。見善心喜名為極愛。睹惡愍念稱曰一子。下別顯之。初先雙問。下對釋之。有五複次。前一複次解釋極愛。后四複次釋成一子。于中前三悲憐如子。后一複次隨逐如子。就前三中初見眾生起煩惱時悲憐如子。于中初喻次合後結。
二見造業悲憐如子。初先立喻。法身未增名為小時。造惡在身名取土等置於口中。菩薩觀知名父母見。懼招當苦名恐為患。以定拔心名左捉頭。巧智教斷名右挑出。次合顯法。菩薩如是合前父母。見諸眾生合前見已。法身未增合前小時。行身等業合取土等置於口中。則以智拔合右挑出。左手捉頭略而不合。不欲令下合恐為患。是
【現代漢語翻譯】 現代漢語譯本：接下來闡明佛的真實境界。這是用上述的意義來總結最初的慈實利益。
上面第一部分闡明慈的真實利益。下面讚歎慈的殊勝。『無量不可思議』正是讚歎慈的深遠。下面讚歎其餘的意義來助成慈的修行。菩薩所行的『不可思議』是讚歎慈的因。諸佛所行的『不可思議』是讚歎慈的果。《大涅槃經》中的『不可思議』是讚歎慈法。
上面闡明的是因地所修行的。接下來闡明的是果地所成就的。其中首先闡明四無量心的果報。『八知見』以下闡明前面所修的七善法的果報。無量果中，前三種（慈、悲、喜）有行共同得到一種極愛之果。后一種（舍）空行獨自得到一種空平等之果。前面有四部分。第一部分闡明菩薩修慈悲喜得到安住于極愛一子之地。第二部分『迦葉白』以下拂去化跡，成就前面的極愛一子之義。第三部分迦葉領悟理解。第四部分如來述說讚歎。
就第一段中，先總的標舉，修慈悲喜得到安住于極愛一子之地。極愛一子在於初地（菩薩十地之第一地，歡喜地）。見善心喜名為極愛。睹惡愍念稱曰一子。下面分別顯示。首先是雙重提問。下面是相對的解釋。有五重解釋。第一重解釋極愛。后四重解釋成就一子。其中前三重是悲憐如子。后一重是隨逐如子。就前三重中，首先是見眾生起煩惱時悲憐如子。其中先用比喻，然後結合，最後總結。
第二，見眾生造業悲憐如子。首先建立比喻。法身未增長名為小時。造惡在身名為取土等置於口中。菩薩觀知名父母見。懼怕招來將來的痛苦名為恐為患。用定力拔除惡心名為左捉頭。用巧妙的智慧教導斷除惡行名為右挑出。其次結合顯示佛法。菩薩如是結合前面的父母。見諸眾生結合前面的看見。法身未增長結合前面的小時。身行等業結合取土等置於口中。就用智慧拔除結合右挑出。左手捉頭省略而不結合。『不欲令』以下結合『恐為患』。這是
【English Translation】 English version: Next, it elucidates the Buddha's true realm. This uses the above meaning to conclude the initial benefit of true loving-kindness.
The first part above elucidates the true benefit of loving-kindness. The following praises its excellence. 'Immeasurable and inconceivable' precisely praises the depth of loving-kindness. The following praises the remaining meanings to assist in the practice of loving-kindness. The 'inconceivable' actions of Bodhisattvas are praises of the cause of loving-kindness. The 'inconceivable' actions of Buddhas are praises of the fruit of loving-kindness. The 'inconceivable' in the Mahāparinirvāṇa Sūtra is a praise of the Dharma of loving-kindness.
The above elucidates what is cultivated in the causal stage. Next, it elucidates what is accomplished in the fruition stage. Among them, it first elucidates the fruits of the Four Immeasurables. 'Eight Knowledges and Views' below elucidates the fruits of the Seven Good Dharmas cultivated earlier. Among the immeasurable fruits, the first three (loving-kindness, compassion, and joy) have actions that jointly obtain a fruit of extreme love. The last one (equanimity) has empty actions that uniquely obtain a fruit of empty equality. There are four parts in the front. The first part elucidates that Bodhisattvas cultivate loving-kindness, compassion, and joy to attain dwelling in the ground of extreme love and one child. The second part, 'Kāśyapa said' below, brushes away the traces of transformation, accomplishing the meaning of the preceding extreme love and one child. The third part is Kāśyapa's understanding and comprehension. The fourth part is the Tathāgata's narration and praise.
In the first section, it first generally points out that cultivating loving-kindness, compassion, and joy leads to dwelling in the ground of extreme love and one child. Extreme love and one child are in the first bhūmi (the first of the ten Bodhisattva grounds, the Ground of Joy). Seeing goodness and being happy is called extreme love. Seeing evil and being compassionate is called one child. The following separately reveals it. First, there is a double question. The following is a relative explanation. There are five explanations. The first explanation is extreme love. The last four explanations accomplish one child. Among them, the first three are compassion like a child. The last one is following like a child. In the first three, the first is compassion like a child when seeing sentient beings arise with afflictions. Among them, first use a metaphor, then combine, and finally summarize.
Second, seeing sentient beings create karma and being compassionate like a child. First, establish a metaphor. The Dharma body not yet growing is called a small child. Creating evil in the body is called taking soil, etc., and placing it in the mouth. Bodhisattvas observe and know it like parents seeing it. Fearing the future suffering is called fearing harm. Using meditative power to remove the evil mind is called grasping the head with the left hand. Using skillful wisdom to teach and cut off evil actions is called picking it out with the right hand. Next, combine and reveal the Dharma. Bodhisattvas are like the preceding parents. Seeing sentient beings is like the preceding seeing. The Dharma body not yet growing is like the preceding small child. Actions of body, etc., are like taking soil, etc., and placing it in the mouth. Then using wisdom to remove it is like picking it out with the right hand. Grasping the head with the left hand is omitted and not combined. 'Not wanting to let' below combines with 'fearing harm'. This is
故下結。
三見受苦悲憐如子。先喻次合。菩薩亦爾合前父母。見一闡提合所愛子。墮于地獄合舍終亡。愿與俱生合與並命。何以下釋。是故下結。
下明隨逐。先喻次合。菩薩如是合前父母。見諸眾生合有一子。若墮地獄畜生餓鬼合前睡也。造作善惡合行住等。造善如行。在惡如似住坐臥等。常念不舍合心常念。若行諸惡不生瞋等合有罪咎。善言誘喻不加其惡。是故下結。
自下第二拂遣化跡。迦葉先問。問中先舉如來所說彰已不解。下出所疑徴問如來。隨事有二。一以極愛徴佛昔日為仙豫王殺婆羅門。二以極愛責佛今日呵罵調達。就前難中具應有四。一問菩薩住一子地既能如是。佛昔云何為仙豫王斷絕爾許婆羅門命。二問爾時得此地不。三問爾時若得此地應護眾生何故斷命。四問爾時若不得此極愛之地何因緣故不隨地獄。準答應爾。但今文中唯有三問。略無第二。文中雖無。理必須之。就后難中句別有三。一責如來等視一切如羅睺羅。何緣呵罵提婆達多令生瞋恚出佛身血。二責如來何緣復記當墮地獄受罪一劫。三舉須菩提善護物心上責如來。于中初先明須菩提善護物心。先就乞食明護物心。后就行住坐臥四事明護物心。次以須菩上類菩薩。后以菩薩上責如來。菩薩若得一子地者何緣如來發粗惡
【現代漢語翻譯】 因此下面作總結。
三、見到眾生受苦，悲憫如同對待自己的孩子。先用比喻，再作對應。菩薩也是如此，對應前面的父母。見到一闡提（斷絕善根的人）對應所愛的孩子。墮入地獄對應捨棄最終死亡的孩子。願意與他們一同受苦對應願意與他們同生共死。為什麼下面解釋？因此下面作總結。
下面說明隨順追逐。先用比喻，再作對應。菩薩也是如此，對應前面的父母。見到各種眾生對應只有一個孩子。如果墮入地獄、畜生、餓鬼道對應之前的睡眠。造作善惡對應行走坐臥等行為。造善業如同行走。作惡業如同停止、坐臥等。常常思念不捨棄對應心中常常思念。如果做了各種惡事，不生嗔恨等情緒對應沒有罪過。用善言勸誘開導，不增加他們的惡行。因此下面作總結。
從這裡開始是第二部分，拂去佛陀示現的化跡。迦葉（佛陀的弟子）先提問。提問中先舉出如來所說，表明自己已經不理解。下面提出疑問，徵詢如來。隨事有兩方面。一方面以極端的愛來質疑佛陀昔日作為仙人豫王（過去世的佛陀）時殺害婆羅門（古代印度祭司）的行為。另一方面以極端的愛來責備佛陀今日呵斥謾罵調達（提婆達多，佛陀的堂兄弟）。就前面的責難中，應該有四個問題。一問菩薩安住於一子地（視一切眾生如獨子）既然能夠做到這樣，佛陀昔日為何作為仙人豫王斷絕那麼多婆羅門的性命。二問那時是否證得了一子地。三問那時如果證得了一子地，應該守護眾生，為何還要斷其性命。四問那時如果沒有證得這種極愛的一子地，是什麼因緣沒有隨之墮入地獄。按照道理應該這樣回答。但現在文中只有三個問題，省略了第二個問題。文中雖然沒有，但道理上必須有。就後面的責難中，句子分別有三個方面。一責備如來平等看待一切眾生如同羅睺羅（佛陀的兒子），為何呵斥謾罵提婆達多，令其生起嗔恨，甚至使其出血佛身。二責備如來為何又授記提婆達多將墮入地獄，受罪一劫。三舉出須菩提（佛陀的弟子）善於守護財物的心，來責備如來。其中首先說明須菩提善於守護財物的心。先從乞食方面說明守護財物的心，然後從行走坐臥四方面說明守護財物的心。其次用須菩提來比擬菩薩。最後用菩薩來責備如來。菩薩如果證得了一子地，為何如來說出粗惡的言語。
【English Translation】 Therefore, the following concludes.
Third, seeing sentient beings suffering, feeling compassion as if for one's own child. First, a metaphor, then a correspondence. Bodhisattvas are also like this, corresponding to the aforementioned parents. Seeing an Icchantika (one who has severed their roots of goodness) corresponds to a beloved child. Falling into hell corresponds to abandoning a child who is about to die. Wishing to suffer with them corresponds to wishing to live and die with them. Why is the following explanation given? Therefore, the following concludes.
The following explains following and pursuing. First, a metaphor, then a correspondence. Bodhisattvas are like this, corresponding to the aforementioned parents. Seeing all sentient beings corresponds to having only one child. If they fall into hell, the animal realm, or the realm of hungry ghosts, it corresponds to the previous sleep. Creating good and evil corresponds to actions such as walking, standing, sitting, and lying down. Creating good karma is like walking. Creating evil karma is like stopping, sitting, lying down, etc. Constantly thinking of them without abandoning them corresponds to constantly thinking of them in one's heart. If they commit various evil deeds, not giving rise to anger or other emotions corresponds to having no fault. Using kind words to persuade and guide them, not increasing their evil deeds. Therefore, the following concludes.
From here begins the second part, brushing away the manifested traces of the Buddha. Kashyapa (a disciple of the Buddha) first asks a question. In the question, he first cites what the Tathagata (another name for the Buddha) has said, indicating that he already does not understand. Below, he raises a question, consulting the Tathagata. Regarding the matter, there are two aspects. On one hand, with extreme love, he questions the Buddha's past actions as the ascetic Yuyu King (a past life of the Buddha) when he killed Brahmins (ancient Indian priests). On the other hand, with extreme love, he rebukes the Buddha for scolding and cursing Daiba Datta (Devadatta, the Buddha's cousin) today. Regarding the previous rebuke, there should be four questions. First, he asks that since Bodhisattvas abide in the state of treating all beings as their only child, how could the Buddha, in the past as the ascetic Yuyu King, have severed the lives of so many Brahmins. Second, he asks whether he had attained the state of treating all beings as their only child at that time. Third, he asks that if he had attained the state of treating all beings as their only child at that time, he should have protected sentient beings, so why did he still sever their lives. Fourth, he asks that if he had not attained this state of extreme love of treating all beings as their only child at that time, what was the cause and condition that he did not fall into hell as a result. According to reason, this is how it should be answered. However, in the current text, there are only three questions, omitting the second question. Although it is not in the text, it must be there in principle. Regarding the later rebuke, the sentences have three aspects. First, he rebukes the Tathagata for equally regarding all sentient beings as Rahula (the Buddha's son), so why did he scold and curse Devadatta, causing him to become angry and even cause the Buddha's body to bleed. Second, he rebukes the Tathagata for why he also predicted that Devadatta would fall into hell and suffer for one kalpa (an immense period of time). Third, he cites Subhuti's (a disciple of the Buddha) heart of skillfully protecting possessions to rebuke the Tathagata. Among them, he first explains Subhuti's heart of skillfully protecting possessions. First, he explains the heart of skillfully protecting possessions from the aspect of begging for food, and then he explains the heart of skillfully protecting possessions from the four aspects of walking, standing, sitting, and lying down. Second, he uses Subhuti to compare to Bodhisattvas. Finally, he uses Bodhisattvas to rebuke the Tathagata. If Bodhisattvas have attained the state of treating all beings as their only child, why would the Tathagata utter coarse and evil words.
言使彼調達起重噁心。
下佛答中先呵難辭。次自勉過。后正解釋。汝不應言如來為生作煩惱緣是呵辭也。迦葉向言如來何故罵提婆達癡人無羞食人㖒唾令生瞋恨名為如來作煩惱緣。故牒呵之。
假使已下自勉過也。有九複次。初七複次假喻勉過。寧與毒下有一複次以理誡勸。如來真下有一複次舉益翻損。真實為生斷除煩惱。云何為作煩惱因緣。
下正解中依前兩難次第辯釋。就初難中依如上文但有三句。具應有四。備如向辯。下依此四次第釋之。
汝言往昔殺婆羅門牒向初句。下釋有二。一舉畜況人明已不殺。尚不殺蟻況婆羅門無噁心故。二常作下舉益翻損明已不殺。菩薩常作種種方便惠施壽命總明益也。夫施食下約就六度別明化益。以是義下總以結之。
汝向所問殺婆羅門時得是地不牒第二句所少之問。準此牒辭向前定有。我時已得當問正答。
以愛念下釋第三句。向前問言若得此地則應護念何故斷命。今明菩薩以愛念故斷其命根非是噁心。文中初言愛故斷命是其總也。譬如下別。別中有二。一以輕奪重故非噁心。先喻后合。二常思下舉益翻損。于中初言菩薩思惟以何因緣能令眾生髮起信等是巧殺心。諸婆羅門命終已下是巧殺益以是義下結已非殺。
有人堀下釋第四
【現代漢語翻譯】 現代漢語譯本： 言語使得提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）生起極大的噁心。
下面佛陀的回答中，先是責難迦葉的言辭，然後自我勉勵，最後正式解釋。『你不應該說如來是眾生生起煩惱的因緣』，這是責難的言辭。迦葉之前說，如來為什麼辱罵提婆達多是癡人、無恥，吃人的唾沫，使他生起嗔恨，這叫做如來製造煩惱的因緣。所以佛陀才特意責難他。
『假使』以下是自我勉勵。有九個『複次』（punarapi，又）。最初七個『複次』用假借比喻來勉勵自己。『寧與毒』以下有一個『複次』用道理來告誡勸勉。『如來真』以下有一個『複次』舉出利益來反駁損害。真實是爲了眾生斷除煩惱，怎麼會成為製造煩惱的因緣呢？
下面正式解釋，依照前面的兩個責難，依次辯解解釋。就第一個責難中，依照上面的文，只有三句，完整應該有四句，詳細情況如前面所辯。下面依照這四句，依次解釋。
『汝言往昔殺婆羅門』，這是對應前面的第一句。下面的解釋分為兩部分。一是舉出畜生來比況人，說明已經不殺生了。尚且不殺螞蟻，更何況婆羅門，因為沒有噁心。二是『常作』以下，舉出利益來反駁損害，說明已經不殺生了。菩薩常常用種種方便，惠施壽命，總的說明利益。『夫施食』以下，就六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）分別說明化益。『以是義』以下，總的用這個來總結。
『你之前所問的殺婆羅門時，是否得到此地（指菩薩的果位）』，這是對應第二句所缺少的提問。根據這個對應的言辭，可以確定前面有這個提問。『我當時已經得到』，這是對提問的正面回答。
『以愛念』以下，解釋第三句。前面問到，如果得到此地，就應該守護愛念，為什麼還要斷命？現在說明菩薩因為愛念的緣故，才斷其命根，不是因為噁心。文中開始說『愛故斷命』，這是總的說明。『譬如』以下是分別說明。分別說明中有兩點。一是以輕的代替重的，所以不是噁心。先是比喻，然後是合說。二是『常思』以下，舉出利益來反駁損害。其中開始說，菩薩思惟用什麼因緣能夠使眾生髮起信心等等，這是巧妙的殺心。『諸婆羅門命終已下』，這是巧妙殺生的利益。『以是義』以下，總結說已經不是殺生。
『有人堀』以下，解釋第四句。
【English Translation】 English version: Words caused Devadatta (Buddha's cousin, who later betrayed him) to develop a severely evil mind.
In the Buddha's response below, he first rebukes Kashyapa's words, then encourages himself, and finally provides a formal explanation. 'You should not say that the Tathagata (another name for the Buddha) is the cause of beings' arising afflictions,' this is a rebuke. Kashyapa had said earlier, 'Why does the Tathagata scold Devadatta as a fool, shameless, eating people's saliva, causing him to become angry? This is called the Tathagata creating the cause of affliction.' Therefore, the Buddha specifically rebukes him.
'Assuming' below is self-encouragement. There are nine 'punarapi' (again). The first seven 'punarapi' use hypothetical metaphors to encourage oneself. 'Rather than give poison' below has one 'punarapi' using reason to advise and exhort. 'The Tathagata truly' below has one 'punarapi' citing benefits to refute harm. The truth is to eliminate afflictions for beings, how could it become the cause of creating afflictions?
Below is the formal explanation, explaining and clarifying in order according to the previous two rebukes. Regarding the first rebuke, according to the text above, there are only three sentences; complete, there should be four sentences, details as argued before. Below, according to these four sentences, explain them in order.
'You said, 'In the past, you killed a Brahmin (a member of the highest Hindu caste)'', this corresponds to the first sentence above. The explanation below is divided into two parts. First, using animals to compare to people, explaining that he no longer kills. He does not even kill ants, let alone Brahmins, because he has no evil intentions. Second, 'Constantly acting' below, citing benefits to refute harm, explaining that he no longer kills. Bodhisattvas (enlightenment beings) often use various skillful means, bestowing life, generally explaining the benefits. 'Giving food' below, specifically explaining the benefits of transformation in terms of the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom). 'For this reason' below, generally concludes with this.
'What you asked before, 'When you killed the Brahmin, did you attain this ground (referring to the state of a Bodhisattva)?'', this corresponds to the missing question in the second sentence. According to this corresponding wording, it can be determined that this question was asked before. 'I had already attained it at that time,' this is a direct answer to the question.
'With love and care' below, explains the third sentence. It was asked before, 'If you attained this ground, you should protect and cherish, why did you end his life?' Now it is explained that the Bodhisattva ended his life because of love and care, not because of evil intentions. The text begins by saying 'Ending life because of love,' this is a general explanation. 'For example' below is a separate explanation. There are two points in the separate explanation. First, replacing the heavy with the light, so it is not evil intention. First is the metaphor, then the combination. Second, 'Constantly thinking' below, citing benefits to refute harm. Among them, it begins by saying, 'The Bodhisattva thinks, by what cause can he cause beings to generate faith, etc.?' This is skillful killing. 'The Brahmins ending their lives below,' this is the benefit of skillful killing. 'For this reason' below, concludes that it is not killing.
'Someone digging' below, explains the fourth sentence.
句。向前問言若當爾時不得此地何因緣故不入地獄。然今具釋應有三義。一于爾時已得此地為是不入。二無噁心。三以所殺諸婆羅門都無善根為是不入。文中但彰后之二義。初一不論。于中先明無噁心故不入地獄。婆羅門法殺害蟻下明婆羅門都無善根殺之不入三品殺中為是不入。
前中舉彼噁心殘害草木等事入于地獄反顯自已於婆羅門無噁心殺為是不入。文別有四。一舉噁心殘害非情反問迦葉入地獄不。二迦葉正答明入地獄。三佛贊其言。四以所答反顯自己無噁心故不入地獄。初段可知。第二段中迦葉初先取意以答。如我解佛所說義者應墮地獄。何以下釋。釋中先舉如來昔日明於非情不得噁心。后明噁心故墮地獄。並皆先問后答可知。第三段中佛先嘆善。后勸應持。第四段中別有四句。一牒前噁心墮于地獄明己昔日實無噁心為是不入。二何以下舉已憐益成無噁心。先徴后辯。三所以下顯憐益相。先徴后辯。善知因緣諸方便者是巧殺智。知殺因緣生其善根名知因緣。知加少苦后得大樂故曰方便。以方便力令種善者是巧殺益。由殺墮獄生其悔心名種善根。四以是下結成昔殺非噁心義。
自下第二明婆羅門全無善根為是殺之不入地獄。于中有三。一舉外道三品邪殺。二佛及菩薩知殺三下翻對前邪明三正殺。三若
【現代漢語翻譯】 現代漢語譯本：
句子。向前詢問說，如果當時沒有得到這塊土地，是什麼因緣而不墮入地獄？然而現在詳細解釋，應該有三種含義。一是當時已經得到這塊土地，所以不墮入地獄。二是（殺婆羅門時）沒有噁心。三是因為所殺的那些婆羅門都沒有善根，所以不墮入地獄。文中只彰顯了後面的兩種含義，第一種不討論。其中先說明沒有噁心所以不墮入地獄。『婆羅門法殺害螞蟻』，下面說明婆羅門都沒有善根，殺害他們不墮入三品殺中，所以不墮入地獄。
前面舉出他們以噁心殘害草木等事物而墮入地獄的事例，反過來彰顯自己對於婆羅門沒有噁心，殺害他們所以不墮入地獄。文別有四段。一是舉出以噁心殘害非情之物，反問迦葉（Kasyapa，佛陀的弟子）是否會墮入地獄。二是迦葉正確回答，說明會墮入地獄。三是佛讚歎他的話。四是用所回答的內容反過來彰顯自己沒有噁心，所以不墮入地獄。第一段可以理解。第二段中，迦葉最初先領會佛的意旨來回答，『如我理解佛所說的意義，應該墮入地獄』。下面是解釋。解釋中先舉出如來（Tathagata，佛的稱號）昔日說明對於非情之物不能生起噁心，后說明因為生起噁心所以墮入地獄。都是先問后答，可以理解。第三段中，佛先讚歎『善哉』，后勸勉應該奉持。第四段中，別有四句。一是複述前面因為噁心而墮入地獄，說明自己昔日確實沒有噁心，所以不墮入地獄。二是『何以』以下舉出自己憐憫利益眾生，成就沒有噁心。先提問，后辯解。三是『所以』以下彰顯憐憫利益眾生的相狀。先提問，后辯解。『善知因緣諸方便者』，這是巧妙的殺生智慧。知道殺生的因緣，生起他們的善根，名叫『知因緣』。知道施加少許痛苦，之後能得到大的快樂，所以叫做『方便』。用方便的力量使他們種下善根，這是巧妙的殺生利益。因為被殺而墮入地獄，生起他們的悔恨之心，名叫『種善根』。四是『以是』以下總結成就昔日殺生並非噁心的意義。
從下面開始，第二部分說明婆羅門完全沒有善根，所以殺害他們不墮入地獄。其中有三點。一是舉出外道（Tirthika，佛教以外的修行者）的三品邪殺。二是佛（Buddha，覺悟者）以及菩薩（Bodhisattva，追求覺悟的修行者）知道殺生的三種下品，翻過來對應前面的邪殺，說明三種正殺。三是
【English Translation】 English version:
Sentence. He asked forward, saying, 'If at that time this land had not been obtained, what cause and condition would have prevented entering hell?' However, now with a detailed explanation, there should be three meanings. First, at that time this land had already been obtained, therefore not entering. Second, there was no evil intention (when killing the Brahmins). Third, it was because the Brahmins who were killed had no roots of goodness, therefore not entering. The text only highlights the latter two meanings; the first is not discussed. Among them, it is first explained that not entering hell is due to having no evil intention. 'The Brahmin law of killing ants,' below explains that the Brahmins had no roots of goodness, and killing them does not fall into the three categories of killing, therefore not entering hell.
Previously, the example of them harming plants and trees with evil intentions and falling into hell is cited, which in turn highlights that one has no evil intention towards Brahmins, and killing them therefore does not lead to hell. The text is divided into four sections. First, the example of harming inanimate objects with evil intentions is raised, asking Kasyapa (Kasyapa, a disciple of the Buddha) whether one would fall into hell. Second, Kasyapa correctly answers, stating that one would fall into hell. Third, the Buddha praises his words. Fourth, the answer is used to highlight that one has no evil intention, therefore not falling into hell. The first section is understandable. In the second section, Kasyapa initially grasps the Buddha's intention to answer, 'As I understand the meaning of what the Buddha said, one should fall into hell.' Below is the explanation. In the explanation, it is first mentioned that the Tathagata (Tathagata, an epithet of the Buddha) formerly stated that one should not generate evil intentions towards inanimate objects, and then it is explained that one falls into hell due to generating evil intentions. Both are in a question-and-answer format, which is understandable. In the third section, the Buddha first praises 'Excellent!' and then encourages one to uphold it. In the fourth section, there are four separate sentences. First, it reiterates that falling into hell is due to evil intentions, stating that one truly had no evil intentions in the past, therefore not falling into hell. Second, 'Why?' below raises the point that one's compassion and benefiting of sentient beings leads to the accomplishment of having no evil intentions. First a question is posed, then a defense is made. Third, 'Therefore' below highlights the appearance of compassion and benefiting sentient beings. First a question is posed, then a defense is made. 'Those who are skilled in knowing causes and conditions and various skillful means,' this is the skillful wisdom of killing. Knowing the causes and conditions of killing and generating their roots of goodness is called 'knowing causes and conditions.' Knowing that inflicting a little suffering will lead to great happiness later is called 'skillful means.' Using the power of skillful means to make them plant roots of goodness is the skillful benefit of killing. Falling into hell due to being killed and generating their remorseful minds is called 'planting roots of goodness.' Fourth, 'Therefore' below concludes that killing in the past was not with evil intentions.
From below, the second part explains that the Brahmins had no roots of goodness at all, therefore killing them does not lead to hell. There are three points. First, the three types of heretical killing by the Tirthikas (Tirthika, non-Buddhist practitioners) are mentioned. Second, the Buddha (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, practitioners seeking enlightenment) know the three inferior types of killing, which, in contrast to the previous heretical killing, explain the three types of righteous killing. Third, if
有能殺一闡提下明己昔日殺婆羅門不入三品正殺之中。以是義故不入地獄。初段可知。第二段中先舉。次列。后辯其相。明三品殺齊入地獄不同外道。第三段中別有四句。第一泛明殺闡提者不入三殺。二彼諸下明婆羅門悉是闡提。三譬如下明殺闡提都無罪報。先喻后合。四何以下明婆羅門是一闡提無信等根是故殺之不入地獄。問曰。下說佈施畜生得百倍報施一闡提得千倍報。是則闡提勝過畜生。何故殺之輕於畜生。釋言。施殺義應齊等。而下文中言施闡提勝畜生者。觀相行施。彼一闡提人報勝畜。對之行施其心多重故勝畜生。今此文中言殺輕者。觀根行殺。以知闡提全無善根殺無惡意。是故無罪。不同畜生。
次釋后難。明己實不罵提婆達示化為之。于中初先牒問總呵。何以下釋。釋中有二。一舉化類答。二我實不下就實正答。
類中先舉口化類答。二如我一時游曠野下舉身類答。口中諸佛凡所發言不可思議總以標舉。下別顯之。具應有八。一柔軟實語于化無宜如來不說。二柔軟實語于化有宜如來宣說。三柔軟虛語于化無宜如來不說。四柔軟虛語于化有宜如來宣說。五粗獷實語于化無宜如來不說。六粗獷實語于化有宜如來宣說。七粗獷虛語于化無宜如來不說。八粗獷虛語于化有宜如來宣說。今此文中但有
三句。初先明其柔軟實語于化無宜如來不說。先辯語相。文中最初少一柔軟。或有實者語目前事稱己心想。為世愛者愜悅人情。言非時者不應物機。言非法者不當法理。不為益者於人無宜。前三雖好。以後三過所以不說。次明粗獷虛妄之言于化無宜如來不說。先辯語相。粗獷翻前所少柔軟。虛妄翻實。不愛翻愛。非時非法不益同前。下結不說。第三明其粗獷實語于化有宜如來宣說。先辯語相。粗獷同前。真實翻虛。時翻非時。法翻非法。能為利益翻上不益。不悅同前聞者不愛。次明宣說。何以下釋。
身業類中佛化無量。略舉七事。文顯可知。
上來類答。自下正等。文別有四。一佛自彰己不罵調達。二明調達實無所作。三是故汝下就前第一結呵難辭。四汝于佛下對前第二結勸舍疑。初段可知。第二段中初明調達實非凡夫。謂不愚癡乃至非是一闡提等。次明調達實非二乘。后嘆顯勝。非二乘境唯佛所知。后二可解。
上來第二拂去化跡成其極愛一子之義。自下第三迦葉領解明問有宜。初甘蔗喻明問益已。后真金喻彰問益他。前中先喻。我亦如是合煮甘蔗人。從佛數聞合數煎煮。下次合其得種種味。多得總合。謂下別合。言出味者是出家樂。離欲味者是遠離樂。寂滅味者是寂滅樂。言道味者是菩提樂
【現代漢語翻譯】 現代漢語譯本：
三句。首先闡明柔軟實語對於教化沒有益處，如來不說。先辨析語言的表象。文中最初缺少『柔軟』。或者有真實的話語，符合目前的事實，表達自己的想法，被世人喜愛，令人心情愉悅。在不適當的時候說，不符合事物的機宜。說不符合佛法的話，不符合法理。沒有益處的話，對人沒有好處。前面的三種雖然好，但後面的三種是過失，所以不說。
其次闡明粗獷虛妄的言語對於教化沒有益處，如來不說。先辨析語言的表象。粗獷是與前面所缺少的『柔軟』相反。虛妄是與『真實』相反。不愛是與『愛』相反。非時、非法、不益與前面相同。下面總結不說的原因。
第三闡明粗獷實語對於教化有益處，如來宣說。先辨析語言的表象。粗獷與前面相同。真實是與『虛妄』相反。時是與『非時』相反。法是與『非法』相反。能帶來利益是與上面的『不益』相反。不悅與前面相同，聽者不喜歡。其次闡明宣說的原因。下面進行解釋。
身業方面，佛陀教化的方式有無量種。這裡簡略地舉出七件事。文義顯明，可以理解。
上面是分類回答。下面是正式的平等對待。文義上分為四個部分。一是佛陀親自表明自己沒有謾罵提婆達多(Devadatta，人名)。二是說明提婆達多實際上沒有做什麼。三是『是故汝下』，就前面的第一點總結呵斥的言辭。四是『汝于佛下』，針對前面的第二點總結勸告，消除疑惑。第一段可以理解。第二段中，首先說明提婆達多實際上不是凡夫，說他不是愚癡的人，甚至不是一闡提(Icchantika，斷善根的人)等。其次說明提婆達多實際上不是二乘(Śrāvaka-pratyekabuddha，聲聞和緣覺)。最後讚歎顯示他的殊勝，不是二乘境界所能瞭解的，只有佛陀才能知道。後面的兩段可以理解。
上面第二部分拂去教化的痕跡，成就了極度疼愛兒子的意義。下面第三部分，迦葉(Kāśyapa，人名)領悟理解，闡明提問是有益處的。首先用甘蔗的比喻說明提問對自己的益處。然後用真金的比喻彰顯提問對其他人的益處。前面的比喻中，先用比喻，『我亦如是合煮甘蔗人』，從佛陀那裡多次聽聞，多次煎煮。下面是總結得到各種味道。『多得』是總的總結。下面是分別總結。『言出味者是出家樂』，是出家的快樂。『離欲味者是遠離樂』，是遠離慾望的快樂。『寂滅味者是寂滅樂』，是寂滅的快樂。『言道味者是菩提樂』，是菩提的快樂。
【English Translation】 English version:
Three sentences. First, it clarifies that gentle and truthful speech is not suitable for edification, and the Tathagata (如來，another name for Buddha) does not speak it. First, distinguish the appearance of speech. The beginning of the text lacks 'gentle'. Or there are truthful words that conform to the current facts, express one's own thoughts, are loved by the world, and please people's hearts. Speaking at an inappropriate time does not conform to the occasion. Speaking words that do not conform to the Dharma (佛法，Buddhist teachings) does not conform to the principles of the Dharma. Words that are not beneficial are not good for people. Although the first three are good, the latter three are faults, so they are not spoken.
Secondly, it clarifies that rough and false speech is not suitable for edification, and the Tathagata does not speak it. First, distinguish the appearance of speech. Roughness is the opposite of the 'gentleness' that was lacking earlier. Falseness is the opposite of 'truth'. Unloving is the opposite of 'love'. Untimely, unlawful, and unbeneficial are the same as before. Below is a summary of why it is not spoken.
Thirdly, it clarifies that rough and truthful speech is beneficial for edification, and the Tathagata proclaims it. First, distinguish the appearance of speech. Roughness is the same as before. Truthfulness is the opposite of 'falseness'. Timely is the opposite of 'untimely'. Lawful is the opposite of 'unlawful'. Being able to bring benefits is the opposite of the above 'unbeneficial'. Unpleasant is the same as before, and listeners do not like it. Secondly, it clarifies the reason for proclaiming it. Below is an explanation.
In terms of bodily actions, there are countless ways in which the Buddha edifies. Here, seven things are briefly mentioned. The meaning of the text is clear and can be understood.
The above is a categorized answer. Below is a formal equal treatment. In terms of meaning, it is divided into four parts. First, the Buddha personally states that he did not scold Devadatta (提婆達多，a name of person). Second, it explains that Devadatta actually did nothing. Third, 'Therefore, you below' summarizes the words of rebuke based on the first point above. Fourth, 'You to the Buddha below' summarizes the advice and eliminates doubts in response to the second point above. The first paragraph can be understood. In the second paragraph, first, it explains that Devadatta is actually not an ordinary person, saying that he is not foolish, and not even an Icchantika (一闡提，a person who has severed their roots of goodness), etc. Secondly, it explains that Devadatta is actually not a Two-Vehicle (二乘，Śrāvaka-pratyekabuddha, Hearer and Solitary Realizer). Finally, it praises and reveals his superiority, which is not understood by the realm of the Two-Vehicle, and only the Buddha can know. The latter two paragraphs can be understood.
The second part above brushes away the traces of edification and achieves the meaning of extremely loving one's son. In the third part below, Kāśyapa (迦葉，a name of person) comprehends and understands, clarifying that asking questions is beneficial. First, the analogy of sugarcane explains the benefit of asking questions to oneself. Then, the analogy of pure gold highlights the benefit of asking questions to others. In the previous analogy, first use the analogy, 'I am also like a person who cooks sugarcane together', hearing from the Buddha many times and boiling it many times. Below is a summary of obtaining various flavors. 'Gaining much' is a general summary. Below is a separate summary. 'The taste of leaving home is the joy of leaving home', which is the joy of leaving home. 'The taste of detachment is the joy of detachment', which is the joy of being detached from desires. 'The taste of extinction is the joy of extinction', which is the joy of extinction. 'The taste of the path is the joy of Bodhi', which is the joy of Bodhi (菩提，enlightenment).
。如地持說。此四種中初一是戒。次二是定。后一是慧。亦可出味明其出苦離欲斷集寂滅證滅道味修道。
明益他中先喻后合。如來亦爾合前真金。鄭重咨問合數燒等。則得見聞甚深義等合轉明凈調和柔軟光色微妙。令深行者受持奉修無量眾生髮菩提心。合價難量深行奉修起行求之無量發心。起愿求之是故名為價難量矣。然後為諸人天宗等合後乃為人天寶重。
自下第四如來述贊。先嘆問意。以是義下明己答意。
涅槃義記卷第五
應永三年六月二日拭老眼補闕字了可哀可哀。
法印權大僧都賢寶(生年六十四) 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第六
隋凈影寺沙門釋慧遠述
下明舍果。文別有三。一問答略辨。二問答廣釋。三住是地於一切法無滯礙下釋顯地名。略中迦葉初先領前問後起發。修慈悲喜得一子地是領前也。修捨得何是問后也。下佛先贊。后為辯釋。修捨得住空平等地總以標舉。如須菩提就人類顯。菩薩所得勝過須菩以粗況細且言如耳。亦可須菩實是菩薩。證空淵深。故就指斥。下別顯之。于中初法次喻后合。法中住空不見父等是眾生空。不見陰等是其法空。眾生壽命復明生空。與前何別。前離生
【現代漢語翻譯】 現代漢語譯本： 如《地持論》所說，這四種（慈、悲、喜、舍）中，第一種（慈）是戒，第二、三種（悲、喜）是定，最後一種（舍）是慧。也可以從出離、品味的角度闡明其出離痛苦、遠離慾望、斷滅煩惱、寂靜涅槃、證得滅盡、修習道味、修習道法。 闡明利益他人，先用比喻，後作總結。如來也是這樣，對應前面的真金比喻。鄭重地諮詢提問，對應數數燒煉等行為。這樣就能得到見聞甚深義等利益，對應轉化成明凈、調和、柔軟、光色微妙的品質。令深入修習者受持奉行，使無量眾生髮起菩提心。對應價值難以衡量，深入修習奉行，發起修行求索之心，無量眾生髮起菩提心，發起誓願求索之心，所以稱為價值難以衡量。然後為諸人天宗等，對應後來成為人天寶重。 下面第四部分是如來述說讚歎。先讚歎提問的用意。以『以是義下』表明自己回答的用意。 《涅槃義記》卷第五 應永三年六月二日，老眼昏花補正缺字完畢，可悲可嘆。 法印權大僧都賢寶（生年六十四） 《大正藏》第37冊 No. 1764 《大般涅槃經義記》 《涅槃義記》卷第六 隋朝凈影寺沙門釋慧遠 述 下面闡明舍（Upeksha）的果報。文義上分為三部分。一是問答略述，二是問答廣釋，三是『住是地於一切法無滯礙下』解釋顯明地名。略述中，迦葉（Kasyapa）首先領會前面的提問，然後發起新的提問。修習慈悲喜得到一子地，這是領會前面的提問。修習捨得到什麼，這是後面的提問。下面佛陀先讚歎，然後為之辨析解釋。修習捨得到安住于空平等地，總的來說是標舉綱領。如同須菩提（Subhuti）就人類來顯現一樣。菩薩（Bodhisattva）所得的勝過須菩提，用粗略的比喻來比況精細的道理，暫且說是這樣。也可以說須菩提實際上是菩薩，證悟空性的境界深遠。所以就此指明。下面分別顯明。其中先說法理，其次比喻，最後總結。法理中，安住于空性，不見父等，這是眾生空（Pudgala-sunyata）。不見陰等，這是法空（Dharma-sunyata）。眾生壽命又闡明生空（Jati-sunyata）。與前面有什麼區別？前面是遠離生
【English Translation】 English version: As stated in the Yogācārabhūmi-śāstra (地持論), among these four (loving-kindness, compassion, joy, equanimity), the first (loving-kindness) is morality (śīla), the second and third (compassion, joy) are concentration (samādhi), and the last (equanimity) is wisdom (prajñā). One can also elucidate from the perspective of renunciation and savoring, explaining their departure from suffering, detachment from desires, cessation of afflictions, tranquil nirvana, attainment of extinction, cultivation of the taste of the path, and practice of the path. To clarify benefiting others, first use a metaphor, then summarize. The Tathagata (如來) is also like this, corresponding to the previous metaphor of true gold. Earnestly consulting and asking questions corresponds to the acts of repeated smelting, etc. In this way, one can obtain the benefits of seeing and hearing profound meanings, etc., corresponding to transforming into qualities of clarity, harmony, softness, subtle radiance, and color. This enables those who deeply practice to receive, uphold, and practice, causing countless sentient beings to generate Bodhicitta (菩提心). This corresponds to immeasurable value, deeply practicing and upholding, generating the mind of practice and seeking, countless sentient beings generating Bodhicitta, generating the vow to seek, therefore it is called immeasurable value. Then, for the various humans and devas (天) and their lineages, etc., corresponding to later becoming treasures for humans and devas. The fourth part below is the Tathagata's narration and praise. First, he praises the intention of the question. Using '以是義下' (using this meaning below) to clarify his intention to answer. Nirvana Sutra Commentary, Volume 5 On the second day of June, in the third year of 應永 (Ōei), the old eyes have finished correcting the missing characters, lamentable, lamentable. Dharma Seal Authority, Great Monk Chief, Kenpō (賢寶) (age 64) Taisho Tripitaka Volume 37, No. 1764, Nirvana Sutra Commentary Nirvana Sutra Commentary, Volume 6 Commentary by Śramaṇa (沙門) Shi Huiyuan (釋慧遠) of Jingying Temple (凈影寺) of the Sui Dynasty Below, the result of Upeksha (舍) is explained. The text is divided into three parts. First, a brief explanation through questions and answers; second, a detailed explanation through questions and answers; and third, '住是地於一切法無滯礙下' (dwelling in this ground, there is no obstruction to all dharmas), explaining and revealing the name of the ground. In the brief explanation, Kasyapa (迦葉) first comprehends the previous question and then initiates a new question. Cultivating loving-kindness, compassion, and joy to attain the ground of one son is comprehending the previous question. What is attained by cultivating equanimity is the later question. Below, the Buddha first praises and then analyzes and explains it. Cultivating equanimity to attain dwelling in the ground of emptiness and equality is, in general, highlighting the outline. It is like Subhuti (須菩提) manifesting in relation to humans. What a Bodhisattva (菩薩) attains surpasses Subhuti; using a coarse metaphor to compare subtle principles, it is tentatively said to be so. It can also be said that Subhuti is actually a Bodhisattva, and the state of realizing emptiness is profound. Therefore, it is pointed out here. Below, it is separately clarified. Among them, first the Dharma (法) principle, then the metaphor, and finally the summary. In the Dharma principle, dwelling in emptiness and not seeing father, etc., is the emptiness of beings (Pudgala-sunyata). Not seeing skandhas (陰), etc., is the emptiness of dharmas (Dharma-sunyata). Sentient beings' lifespans further clarify the emptiness of birth (Jati-sunyata). What is the difference from the previous one? The previous one is departing from birth.
性法空前得。此離生相法空后得。依法所成假生亦無。喻文可知。閤中諸法亦復如是無有父母乃至壽命就法以合明其空義。菩薩見下就人以合明得空地。
廣中先問。但問空理不問能見。下佛答之。文別有四。一明空義。二約空辯觀。三從菩薩得如是下就向後段結明觀益。四我今於是眾中說下就上初段結明說益。
初中空義開合非一。今據一門且論十一。前十相空。后一真空。就彼妄情所取法中以明空義名為相空。就真識中以辯空義名曰真空。亦得說言前十境空后一智空。真智空矣。于妄分齊情外有法。破之顯寂。故前十種就境明空。據實以求心外無法。一切諸法皆即真心。真心體寂。故后一種就智說空。故地論言一切法如說自體空名智自空。就前十中初八以無破有為空。第九以有遣無為空。第十以其非有非無雙破有無名之為空。與地經中十平等同。就前八中初七明其眾生及法無性故空。后一明其眾生及法無相故空。因緣假中而無定性名無性空。畢竟空中無因緣相名無相空。就前七中初六明其眾生無性即是生空。后一明其諸法無性即是法空。復前六中初五就其現在觀空。后一就其過去觀空。現中初三就內外事以觀空理。后二就其有為無為法相觀空就前三中眾生為內。非情為外。就內法中觀無神主眾生壽命
【現代漢語翻譯】 現代漢語譯本 『性法空前得』：這是在證得『離生相法空』（Lí shēng xiàng fǎ kōng，遠離生滅現象的法性空性）之前獲得的空性智慧。 『此離生相法空后得』：這是在證得『離生相法空』之後獲得的空性智慧。 『依法所成假生亦無』：依賴於因緣條件而產生的虛假存在也是不存在的。如同譬喻所說的那樣。 『喻文可知』：這個道理可以通過比喻來理解。 『閤中諸法亦復如是無有父母乃至壽命就法以合明其空義』：在組合的諸法中，也同樣沒有父母，乃至沒有壽命，這是就法而言，通過組合來闡明其空性之義。 『菩薩見下就人以合明得空地』：菩薩的見解，接下來將就人而言，通過組合來闡明證得空性的境界。
『廣中先問。但問空理不問能見』：在廣泛的討論中，首先提出問題。但只詢問空性的道理，不詢問能見空性的人。 『下佛答之。文別有四』：下面佛陀回答這個問題。文義上可以分為四個部分。 『一明空義』：第一部分闡明空性的意義。 『二約空辯觀』：第二部分依據空性來辨析觀照的方法。 『三從菩薩得如是下就向後段結明觀益』：第三部分從『菩薩得如是』開始，總結說明觀照的益處。 『四我今於是眾中說下就上初段結明說益』：第四部分從『我今於是眾中說』開始，總結說明以上第一部分的說法所帶來的益處。
『初中空義開合非一』：在第一部分中，空性的意義展開和收合的方式不是唯一的。 『今據一門且論十一』：現在根據一種方式，暫且討論十一種空性。 『前十相空。后一真空』：前面十種是『相空』（xiàng kōng，現象的空性），後面一種是『真空』（zhēn kōng，真實的空性）。 『就彼妄情所取法中以明空義名為相空』：就那些虛妄的情感所執取的法中來闡明空性的意義，這被稱為『相空』。 『就真識中以辯空義名曰真空』：就真實的意識中來辨析空性的意義，這被稱為『真空』。 『亦得說言前十境空后一智空』：也可以說前面十種是境的空性，後面一種是智的空性。 『真智空矣』：真實的智慧也是空性的。 『于妄分齊情外有法。破之顯寂』：對於虛妄的分別，在情感之外存在法。破除它，就能顯現寂靜。 『故前十種就境明空』：所以前面十種是就境來闡明空性。 『據實以求心外無法』：根據實相來尋求，心外沒有法。 『一切諸法皆即真心』：一切諸法都是真心。 『真心體寂』：真心的本體是寂靜的。 『故后一種就智說空』：所以後面一種是就智來說空性。 『故地論言一切法如說自體空名智自空』：所以《地論》（Dì lùn）說，一切法如其所說是自體空，這叫做智自空。 『就前十中初八以無破有為空』：在前面十種空性中，前八種是以『無』來破『有』，從而顯現空性。 『第九以有遣無為空』：第九種是以『有』來遣除『無』，從而顯現空性。 『第十以其非有非無雙破有無名之為空』：第十種是以既非『有』也非『無』，同時破除『有』和『無』，稱之為『空』。 『與地經中十平等同』：這與《地經》（Dì jīng）中的十種平等相同。 『就前八中初七明其眾生及法無性故空』：在前面八種空性中，前七種闡明眾生和法沒有自性，所以是空性的。 『后一明其眾生及法無相故空』：后一種闡明眾生和法沒有相，所以是空性的。 『因緣假中而無定性名無性空』：在因緣和合的假象中，沒有固定的自性，這叫做『無性空』（wú xìng kōng，無自性空）。 『畢竟空中無因緣相名無相空』：在畢竟空中，沒有因緣的相，這叫做『無相空』（wú xiàng kōng，無相空）。 『就前七中初六明其眾生無性即是生空』：在前面七種空性中，前六種闡明眾生沒有自性，這就是『生空』（shēng kōng，眾生空）。 『后一明其諸法無性即是法空』：后一種闡明諸法沒有自性，這就是『法空』（fǎ kōng，法空）。 『復前六中初五就其現在觀空』：在前面的六種空性中，前五種是就現在來觀空。 『后一就其過去觀空』：后一種是就過去來觀空。 『現中初三就內外事以觀空理』：在現在觀空中，前三種是就內外事物來觀空性的道理。 『后二就其有為無為法相觀空』：后兩種是就『有為』（yǒu wéi，有為）和『無為』（wú wéi，無為）的法相來觀空。 『就前三中眾生為內。非情為外』：在前面三種觀空中，眾生是內在的，非情（無情）是外在的。 『就內法中觀無神主眾生壽命』：就內在的法中，觀照沒有神的主宰，眾生的壽命也是空性的。
【English Translation】 English version 'Xìng fǎ kōng qián dé' (性法空前得): This refers to the wisdom of emptiness obtained before realizing 'Lí shēng xiàng fǎ kōng' (離生相法空, the emptiness of dharma that is free from the characteristics of arising and ceasing). 'Cǐ lí shēng xiàng fǎ kōng hòu dé' (此離生相法空后得): This refers to the wisdom of emptiness obtained after realizing 'Lí shēng xiàng fǎ kōng'. 'Yī fǎ suǒ chéng jiǎ shēng yì wú' (依法所成假生亦無): Illusory existences that arise dependent on conditions are also non-existent. As the metaphor illustrates. 'Yù wén kě zhī' (喻文可知): This principle can be understood through metaphors. 'Hé zhōng zhū fǎ yì fù rú shì wú yǒu fùmǔ nǎizhì shòumìng jiù fǎ yǐ hé míng qí kōng yì' (閤中諸法亦復如是無有父母乃至壽命就法以合明其空義): In the compounded dharmas, there are also no parents, and even no lifespan. This is in terms of dharma, using combination to clarify the meaning of emptiness. 'Púsà jiàn xià jiù rén yǐ hé míng dé kōng dì' (菩薩見下就人以合明得空地): The Bodhisattva's view, next, will be in terms of people, using combination to clarify the state of attaining emptiness.
'Guǎng zhōng xiān wèn. Dàn wèn kōng lǐ bù wèn néng jiàn' (廣中先問。但問空理不問能見): In the extensive discussion, the question is raised first. But only the principle of emptiness is asked about, not the one who can see emptiness. 'Xià fó dá zhī. Wén bié yǒu sì' (下佛答之。文別有四): Below, the Buddha answers this question. The meaning can be divided into four parts. 'Yī míng kōng yì' (一明空義): The first part clarifies the meaning of emptiness. 'Èr yuē kōng biàn guān' (二約空辯觀): The second part analyzes the method of contemplation based on emptiness. 'Sān cóng púsà dé rú shì xià jiù xiàng hòu duàn jié míng guān yì' (三從菩薩得如是下就向後段結明觀益): The third part, starting from 'Púsà dé rú shì' (菩薩得如是), summarizes and clarifies the benefits of contemplation. 'Sì wǒ jīn yú shì zhòng zhōng shuō xià jiù shàng chū duàn jié míng shuō yì' (四我今於是眾中說下就上初段結明說益): The fourth part, starting from 'Wǒ jīn yú shì zhòng zhōng shuō' (我今於是眾中說), summarizes and clarifies the benefits brought about by the statements in the first part above.
'Chū zhōng kōng yì kāi hé fēi yī' (初中空義開合非一): In the first part, the ways of unfolding and gathering the meaning of emptiness are not unique. 'Jīn jù yī mén qiě lùn shíyī' (今據一門且論十一): Now, according to one method, let's temporarily discuss eleven kinds of emptiness. 'Qián shí xiàng kōng. Hòu yī zhēn kōng' (前十相空。后一真空): The first ten are 'Xiàng kōng' (相空, emptiness of phenomena), and the last one is 'Zhēn kōng' (真空, true emptiness). 'Jiù bǐ wàng qíng suǒ qǔ fǎ zhōng yǐ míng kōng yì míng wéi xiàng kōng' (就彼妄情所取法中以明空義名為相空): Clarifying the meaning of emptiness in those dharmas grasped by deluded emotions is called 'Xiàng kōng'. 'Jiù zhēn shí zhōng yǐ biàn kōng yì míng yuē zhēn kōng' (就真識中以辯空義名曰真空): Analyzing the meaning of emptiness in true consciousness is called 'Zhēn kōng'. 'Yì dé shuō yán qián shí jìng kōng hòu yī zhì kōng' (亦得說言前十境空后一智空): It can also be said that the first ten are the emptiness of objects, and the last one is the emptiness of wisdom. 'Zhēn zhì kōng yǐ' (真智空矣): True wisdom is also empty. 'Yú wàng fēnqí qíng wài yǒu fǎ. Pò zhī xiǎn jì' (于妄分齊情外有法。破之顯寂): For deluded distinctions, there are dharmas outside of emotions. Destroying them reveals tranquility. 'Gù qián shí zhǒng jiù jìng míng kōng' (故前十種就境明空): Therefore, the first ten are clarifying emptiness in terms of objects. 'Jù shí yǐ qiú xīn wài wú fǎ' (據實以求心外無法): According to reality, seeking outside the mind, there are no dharmas. 'Yīqiè zhū fǎ jiē jí zhēn xīn' (一切諸法皆即真心): All dharmas are the true mind. 'Zhēn xīn tǐ jì' (真心體寂): The essence of the true mind is tranquility. 'Gù hòu yī zhǒng jiù zhì shuō kōng' (故后一種就智說空): Therefore, the last one is speaking of emptiness in terms of wisdom. 'Gù dì lùn yán yīqiè fǎ rú qí suǒ shuō zìtǐ kōng míng zhì zì kōng' (故地論言一切法如說自體空名智自空): Therefore, the Dì lùn (地論) says that all dharmas are empty in their own nature as they are spoken of, which is called wisdom's self-emptiness. 'Jiù qián shí zhōng chū bā yǐ wú pò yǒu wéi kōng' (就前十中初八以無破有為空): In the first ten emptinesses, the first eight use 'non-existence' to break 'existence', thereby revealing emptiness. 'Dì jiǔ yǐ yǒu qiǎn wú wéi kōng' (第九以有遣無為空): The ninth uses 'existence' to dispel 'non-existence', thereby revealing emptiness. 'Dì shí yǐ qí fēi yǒu fēi wú shuāng pò yǒu wú míng zhī wéi kōng' (第十以其非有非無雙破有無名之為空): The tenth uses neither 'existence' nor 'non-existence' to simultaneously break 'existence' and 'non-existence', which is called 'emptiness'. 'Yǔ dì jīng zhōng shí píngděng tóng' (與地經中十平等同): This is the same as the ten equalities in the Dì jīng (地經). 'Jiù qián bā zhōng chū qī míng qí zhòngshēng jí fǎ wú xìng gù kōng' (就前八中初七明其眾生及法無性故空): In the first eight emptinesses, the first seven clarify that sentient beings and dharmas have no self-nature, so they are empty. 'Hòu yī míng qí zhòngshēng jí fǎ wú xiàng gù kōng' (后一明其眾生及法無相故空): The last one clarifies that sentient beings and dharmas have no characteristics, so they are empty. 'Yīnyuán jiǎ zhōng ér wú dìngxìng míng wú xìng kōng' (因緣假中而無定性名無性空): In the illusion of conditioned arising, there is no fixed self-nature, which is called 'Wú xìng kōng' (無性空, emptiness of no self-nature). 'Bìjìng kōng zhōng wú yīnyuán xiàng míng wú xiàng kōng' (畢竟空中無因緣相名無相空): In ultimate emptiness, there are no characteristics of conditioned arising, which is called 'Wú xiàng kōng' (無相空, emptiness of no characteristics). 'Jiù qián qī zhōng chū liù míng qí zhòngshēng wú xìng jí shì shēng kōng' (就前七中初六明其眾生無性即是生空): In the first seven emptinesses, the first six clarify that sentient beings have no self-nature, which is 'Shēng kōng' (生空, emptiness of sentient beings). 'Hòu yī míng qí zhū fǎ wú xìng jí shì fǎ kōng' (后一明其諸法無性即是法空): The last one clarifies that all dharmas have no self-nature, which is 'Fǎ kōng' (法空, emptiness of dharmas). 'Fù qián liù zhōng chū wǔ jiù qí xiànzài guān kōng' (復前六中初五就其現在觀空): In the first six emptinesses, the first five contemplate emptiness in the present. 'Hòu yī jiù qí guòqù guān kōng' (后一就其過去觀空): The last one contemplates emptiness in the past. 'Xiàn zhōng chū sān jiù nèiwài shì yǐ guān kōng lǐ' (現中初三就內外事以觀空理): In the present contemplation of emptiness, the first three contemplate the principle of emptiness in terms of internal and external matters. 'Hòu èr jiù qí yǒu wéi wú wéi fǎ xiàng guān kōng' (后二就其有為無為法相觀空): The last two contemplate emptiness in terms of the characteristics of 'Yǒu wéi' (有為, conditioned) and 'Wú wéi' (無為, unconditioned) dharmas. 'Jiù qián sān zhōng zhòngshēng wéi nèi. Fēi qíng wéi wài' (就前三中眾生為內。非情為外): In the first three contemplations, sentient beings are internal, and non-sentient beings are external. 'Jiù nèi fǎ zhōng guān wú shén zhǔ zhòngshēng shòumìng' (就內法中觀無神主眾生壽命): In the internal dharmas, contemplate that there is no divine master, and the lifespan of sentient beings is also empty.
名為內空。未空法體。觀彼外法非我我所故名外空。又復觀彼舍宅叢林車乘等事虛假無實亦名外空。未空法體。內外合觀名內外空。何故須合。解有兩義。一隨人分別。人有三種。一著內情多須教觀內。二著外情多須教觀外。三內外俱著須教合觀。二就觀行始終分別。凡夫本來謂內有我故先觀內。內未不得謂外有之故復觀外。曏者觀內不及其外。觀外之時復不及內。於此二中猶疑有我故須合觀。問曰。諸法總知即易。別知則難。故二乘人但能總相知于苦等不能別知。菩薩方能差別異知。云何今此先別後總。釋言。諸法有其二種。一者同相。二者別相。空無我等諸法齊觀總通名為同相。色受想等事相各異名為別相。於此二中若欲尋同以知其別。總易別難。故先觀總。后觀其別。若欲尋別以知其同。別易總難。故先別觀。后為總觀。今依後門。先別後總。此前三種就事明空。有為無為就法明空。苦無常等生滅法數是其有為。虛空數滅非數減等是其無為。有為法中無我我所名有為空。非空法體。無為法中無我我所名無為空。是中亦未空其法體。問曰。向前內外等中離合為三。今此有為無為法中何故不然。釋言。準置理亦無傷。但今為明內外二法同是有故。合觀則易。是故第三內外總觀有為無為。有無位別。合觀則難。故無總
矣。此前五種就現觀空。無始空者更無別法。但就過去觀前五空名無始空。何不就當說無終空。準置應得。故地持中三世俱觀。但今為明過去之法起患根本。無始已來所執著處故須觀之。過現既空。類后可知。不就后說無終空矣。又三世法次第相生。過為現本。現為當本。現法易觀故先觀之。現由過生。故就其本說無始空。本壞末隨。故不就后說無終空。又問者爾六通之中亦應如是但知過現。何用天眼知未來乎。釋言不類。六通知事。三世事別故須別知。此觀空理。理同可推故不別論。上來六種明其生空。次辯法空。言性空者觀法虛假無有自性名為性空。上來七門是無性空。無所有者見因緣相亦無所有名無所有空。此無相空。是以下言如人無子名之為空。非是就子明無性空。亦如貧人無物名空。非是就物明無性空。上來八空以無破有。第一義空以有破無。名前八空為第一義。一切諸法空而常有。故非定無。非定無故無第一義自性可得。是故名為第二義空。上來九空別破有無。第十空空有無雙遣。又前九空遣有無性。第十遣其有無別相。前有及無二俱是空故曰空空。是義云何。因緣之法有無同體。以同體故無法為有有法為無。無為有故有即非有。有為無故無即非無。非有非無故曰空空。此前十門破遣情相以明空理。第十
一空就實辯空。真心離相故名為空。又真識中曠備法界恒沙佛法。是諸佛法同一體性互相整合。未有一門別守自性。故說為空。法界皆空。空寧不大。是以就實說為大空。但就實中經說不同。地經之中就隱論之。故彼宣說阿梨耶識以為大空。此就顯時。故說波若以為大空。即彼真識顯為波若。非是妄治緣照波若。波若體寂故曰大空。
上來明空。下約辨觀。先觀內空。于中初問次辯后結。辯中義三。文別有四。言義三者。一觀內中無彼妄計眾生壽命常樂我凈。二於此空中無其外物。三於此空中無佛法僧及與佛性。以此相空未及實故。始從內空乃至無始例有此三。但于空中所無異耳。
文別四者。一觀內中無有父母眾生壽命乃至無彼妄情所討常樂我凈。二於此空中無佛法僧。三於此空中無外財物。問曰。內中無外財物應是互無。今以何義說為理空。釋言。內中無外財物實是互無。但今于彼內空之中無外財物。故是理空。下外空中無內物等類皆同爾。應當知之。四於此空中無其佛性。是內法中雖有佛性窮實明有。而是佛性非內非外隨相說無。今此正明內中無人未辯余義故無佛性。是中唯應說性非內非外乘論。所以下釋。先問后斷。以性常住故非內非外。良以內空隨法治空。佛性是常。與彼全別所以不在。
【現代漢語翻譯】 現代漢語譯本 一空就實辯空。真心離相，所以稱之為空。又真實的意識中，廣闊地具備了法界恒河沙數般的佛法。這些佛法具有同一體性，互相整合，沒有哪一門是單獨守護自己的自性的，所以說為空。法界皆空，空難道不大嗎？因此就真實而言，稱之為大空。但就真實而言，經書中的說法不同。《地經》中就隱晦地論述它，所以經中宣說阿梨耶識（Ālaya-vijñāna，藏識）為大空。這裡是就顯現的時候來說，所以說般若（Prajñā，智慧）為大空。就是那個真識顯現為般若，不是虛妄地治理緣照的般若。般若的本體是寂靜的，所以說大空。
上面闡明了空。下面大約辨別觀察。先觀察內空。其中先提問，然後辨析，最後總結。辨析中有三個要點，文章分為四個部分。所說的三個要點是：一，觀察內在沒有那些虛妄計度的眾生、壽命、常、樂、我、凈。二，在這個空中沒有外物。三，在這個空中沒有佛、法、僧以及佛性。因為這種相空還沒有達到真實，所以從內空開始，乃至無始空，都有這三種情況。只是在空中所沒有的東西不同罷了。
文章分為四個部分：一，觀察內在沒有父母、眾生、壽命，乃至沒有那些虛妄情執所追求的常、樂、我、凈。二，在這個空中沒有佛、法、僧。三，在這個空中沒有外在的財物。問：內在沒有外在的財物，應該是互相沒有。現在用什麼道理說這是理空呢？回答說：內在沒有外在的財物，確實是互相沒有。但現在是在那個內空之中沒有外在的財物，所以是理空。下面的外空中沒有內在的物等等，都與此類似。應當知道。四，在這個空中沒有佛性。在內在法中，雖然有佛性，窮究真實來說是有的。但是佛性非內非外，隨順現象來說沒有。現在這裡正是說明內在沒有人，還沒有辨析其他的含義，所以沒有佛性。這裡只應該說佛性非內非外，遵循論典的說法。所以下面解釋。先提問，然後判斷。因為佛性是常住的，所以非內非外。因為內空是隨順法來治理空，佛性是常住的，與內空完全不同，所以不在內空中。
【English Translation】 English version Using emptiness to clarify reality, discuss emptiness. Because true mind is apart from characteristics, it is called emptiness. Moreover, in true consciousness, the Dharma realm is vast and replete with Buddha-dharmas as numerous as the sands of the Ganges. These Buddha-dharmas share the same nature, integrating with each other. No single school clings to its own self-nature. Therefore, it is said to be emptiness. If the entire Dharma realm is empty, how can emptiness not be vast? Thus, in terms of reality, it is called great emptiness (Mahā-śūnyatā). However, regarding reality, the scriptures differ in their explanations. The Laṅkāvatāra Sūtra discusses it implicitly, hence it proclaims Ālaya-vijñāna (storehouse consciousness) as great emptiness. Here, it is discussed in terms of manifestation, hence it is said that Prajñā (wisdom) is great emptiness. That is, that true consciousness manifests as Prajñā, not the falsely constructed, object-illuminating Prajñā. The essence of Prajñā is quiescent, hence it is called great emptiness.
The above clarifies emptiness. The following roughly distinguishes observation. First, observe inner emptiness. Within this, first there is a question, then a discussion, and finally a conclusion. There are three key points in the discussion, and the text is divided into four parts. The three key points are: first, observing that within there are none of those falsely conceived beings, life spans, permanence, bliss, self, and purity. Second, in this emptiness, there are no external objects. Third, in this emptiness, there are no Buddha, Dharma, Sangha, and Buddha-nature (Buddha-dhātu). Because this emptiness of characteristics has not yet reached reality, it starts from inner emptiness and extends to beginningless emptiness, all having these three aspects. It is just that what is absent in the emptiness differs.
The text is divided into four parts: first, observing that within there are no parents, beings, life spans, and none of those falsely conceived attachments to permanence, bliss, self, and purity. Second, in this emptiness, there are no Buddha, Dharma, and Sangha. Third, in this emptiness, there are no external possessions. Question: That within there are no external possessions should be mutual absence. By what principle is this now said to be emptiness of principle (Li Kong)? Answer: That within there are no external possessions is indeed mutual absence. But now, in that inner emptiness, there are no external possessions, so it is emptiness of principle. The following, that in outer emptiness there are no inner objects, and so on, are all similar. This should be understood. Fourth, in this emptiness, there is no Buddha-nature. In inner Dharma, although there is Buddha-nature, in terms of ultimate reality, it exists. However, Buddha-nature is neither internal nor external; according to phenomena, it is said to be absent. Here, it is precisely clarifying that within there is no person, and other meanings have not yet been discussed, so there is no Buddha-nature. Here, it should only be said that Buddha-nature is neither internal nor external, following the treatise's explanation. Therefore, the following explains. First, there is a question, then a judgment. Because Buddha-nature is permanent, it is neither internal nor external. Because inner emptiness is used to govern emptiness according to Dharma, and Buddha-nature is permanent, being completely different from inner emptiness, it is therefore not within inner emptiness.
次觀外空。外亦如是舉后類前。三義同前故云如是。無有內法彰其異義。向前宣說內空之中無外財物。今此宣說外空之中無內陰法。有斯異耳。
次觀內外。內外如是舉后類前。三義同一故曰如是。唯有已下解釋如來法僧佛性不在三空。于中先舉。何以下釋。是故下結。是名內外總以結之。
有為空中先牒次釋。后總結之。釋中有為悉皆是空是總釋也。所謂下別。別中二義備如上辯。一有為法中無彼橫計眾生壽命常樂我凈。二於此空中無內外事。三於此空中無佛法僧及與佛性。文中先明無內外事。常樂已下明無妄計常樂我凈眾生壽命。如來已下明此空中無佛法僧及與佛性。第一義者猶是佛性。相不及實是故皆空。是中已下別釋此空無佛性義。文顯可知。
無為空中先問。次辯。后總結之。辯中無為悉皆是空總以標舉。所謂下別。別中三義備如上辯。一無為空中無有橫計眾生壽命常樂我凈。是中未空無為法體。二於此空中無內外事及有為法。三於此空中無佛法僧及與佛性義。唯此三文有六句。一明此空中無苦無常不凈無我有為之法。所謂已下少一無字。若具應言謂無無常苦無我等。二明此空中無陰界入內外之事。三明此空中無眾生壽命此正所空。四重就初句明無有為有漏之法。王重就第二明無一
【現代漢語翻譯】 現代漢語譯本：接下來觀察外空（外在的空性）。『外亦如是舉后類前。三義同前故云如是』，意思是說，外空的定義和之前的內空相似，都是通過類比和推理來理解的，基本原則相同，所以說『如是』。外空之中沒有內在的法，這彰顯了它與內空的不同。之前我們說內空中沒有外在的財物，現在我們說外空中沒有內在的五陰之法（色、受、想、行、識），這是它們之間的區別。 接下來觀察內外空（內外皆空的空性）。『內外如是舉后類前。三義同一故曰如是』，意思是說，內外空的定義也和之前的空性相似，通過類比和推理來理解，基本原則相同，所以說『如是』。只有接下來的內容解釋瞭如來（Tathagata）、法（Dharma）、僧（Sangha）和佛性（Buddha-nature）不在三種空性之中。先提出『何以』，然後進行解釋，所以最後總結說『是名內外』，用內外空來總結。 有為空（有為法的空性）中，先是重複說明，然後解釋，最後總結。解釋部分，『釋中有為悉皆是空是總釋也』，意思是說，一切有為法都是空性，這是總體的解釋。『所謂下別』，意思是說，接下來是分別解釋。分別解釋中，包含以上辯論中的兩種含義。第一，在有為法中，沒有那些虛妄計度的眾生、壽命、常、樂、我、凈（恒常、安樂、真我、清凈）。第二，在這個空性中，沒有內外之事。第三，在這個空性中，沒有佛、法、僧以及佛性。文中先說明沒有內外之事，『常樂已下』說明沒有虛妄計度的常、樂、我、凈、眾生、壽命。『如來已下』說明這個空性中沒有佛、法、僧以及佛性。第一義（ परमार्थ satya）仍然是佛性，但相（lakṣaṇa）不及於實（vastu），所以都是空性。『是中已下』分別解釋這個空性沒有佛性的含義，文意顯明易懂。 無為空（無為法的空性）中，先提問，然後辯論，最後總結。辯論部分，『辯中無為悉皆是空總以標舉』，意思是說，一切無為法都是空性，這是總體的標舉。『所謂下別』，意思是說，接下來是分別解釋。分別解釋中，包含以上辯論中的三種含義。第一，在無為空中，沒有那些虛妄計度的眾生、壽命、常、樂、我、凈。『是中未空無為法體』，意思是說，這裡並沒有否定無為法的本體。第二，在這個空性中，沒有內外之事以及有為法。第三，在這個空性中，沒有佛、法、僧以及佛性的含義。只有這三段文字有六句話。第一句說明這個空性中沒有苦、無常、不凈、無我等有為之法。『所謂已下』少了一個『無』字，如果完整地說，應該說『謂無無常苦無我等』。第二句說明這個空性中沒有陰（skandha）、界（dhātu）、入（āyatana）等內外之事。第三句說明這個空性中沒有眾生、壽命，這正是所要空掉的。第四句再次就第一句說明沒有有為有漏之法。王重就第二句說明沒有一。
【English Translation】 English version: Next, observe external emptiness (外空, emptiness of the external). 'External is also like this, using the latter to categorize the former. The three meanings are the same as before, hence it is said 'like this'.' This means that the definition of external emptiness is similar to the previous internal emptiness, understood through analogy and reasoning, with the same basic principles, hence 'like this'. There are no internal dharmas (法) in external emptiness, which highlights its difference from internal emptiness. Previously, we said that there were no external possessions in internal emptiness; now we say that there are no internal skandhas (陰, aggregates of form, feeling, perception, mental formations, and consciousness) in external emptiness. This is the difference between them. Next, observe internal-external emptiness (內外空, emptiness of both internal and external). 'Internal-external is also like this, using the latter to categorize the former. The three meanings are the same, hence it is said 'like this'.' This means that the definition of internal-external emptiness is also similar to the previous emptinesses, understood through analogy and reasoning, with the same basic principles, hence 'like this'. Only the following content explains that the Tathagata (如來), Dharma (法), Sangha (僧), and Buddha-nature (佛性) are not within the three emptinesses. First, the 'why' is raised, and then explained, so the conclusion is 'this is called internal-external', using internal-external emptiness to conclude. In conditioned emptiness (有為空, emptiness of conditioned dharmas), first there is repetition, then explanation, and finally conclusion. In the explanation section, 'Explaining conditioned dharmas, all are emptiness, this is the general explanation', meaning that all conditioned dharmas are emptiness, this is the overall explanation. 'The so-called below is separate', meaning that what follows is a separate explanation. The separate explanation contains the two meanings from the above debate. First, in conditioned dharmas, there are none of those falsely conceived beings, life spans, permanence, bliss, self, purity (恒常, 安樂, 真我, 清凈). Second, in this emptiness, there are no internal or external matters. Third, in this emptiness, there are no Buddha, Dharma, Sangha, or Buddha-nature. The text first explains that there are no internal or external matters; 'from permanence and bliss below' explains that there are no falsely conceived permanence, bliss, self, purity, beings, or life spans. 'From Tathagata below' explains that in this emptiness, there are no Buddha, Dharma, Sangha, or Buddha-nature. The first meaning ( परमार्थ satya) is still Buddha-nature, but the characteristic (lakṣaṇa) does not reach the reality (vastu), so all are emptiness. 'From within this below' separately explains the meaning that this emptiness has no Buddha-nature, the meaning of the text is clear and easy to understand. In unconditioned emptiness (無為空, emptiness of unconditioned dharmas), first there is a question, then a debate, and finally a conclusion. In the debate section, 'In the debate, all unconditioned dharmas are emptiness, this is the general statement', meaning that all unconditioned dharmas are emptiness, this is the overall statement. 'The so-called below is separate', meaning that what follows is a separate explanation. The separate explanation contains the three meanings from the above debate. First, in unconditioned emptiness, there are none of those falsely conceived beings, life spans, permanence, bliss, self, purity. 'Within this, the substance of unconditioned dharmas is not emptied', meaning that the substance of unconditioned dharmas is not negated here. Second, in this emptiness, there are no internal or external matters or conditioned dharmas. Third, in this emptiness, there is no meaning of Buddha, Dharma, Sangha, or Buddha-nature. Only these three passages have six sentences. The first sentence explains that in this emptiness, there are no suffering, impermanence, impurity, non-self, etc., conditioned dharmas. 'The so-called below' is missing a 'no' character; if it were complete, it should say 'meaning no impermanence, suffering, non-self, etc.' The second sentence explains that in this emptiness, there are no skandhas (陰), dhātus (界), āyatanas (入), etc., internal and external matters. The third sentence explains that in this emptiness, there are no beings or life spans, which is exactly what is to be emptied. The fourth sentence again explains, based on the first sentence, that there are no conditioned or defiled dharmas. Wang repeats the second sentence, explaining that there is no one.
切內外之事。六明此空中無佛法僧及與佛性。佛等四法非是有為亦非無為略以標舉。性善下釋性是善故非無為者。就無為中虛空非數滅體是無記。佛等是善。故不在中。之無為中世俗等智斷結數滅體雖是善以粗淺故。佛等不同。如此之義今略不論。常非有為。理在易知。是中正應明非無為。有為是其無為家對。乘以論之。
無始空中先問起發。次辯。后結。辯中生死無始悉空總以標舉。所謂下別。別中三義備如上辯。初明無彼妄情所計常樂我凈眾生壽命。二明此空中無佛法僧及與佛性。三明此空中無彼內外有為無為一切諸法。文中但明無無為法。余略不論。
就性空中初問起發。次辯。后結。辯中菩薩觀一切法本性皆空總以標舉。謂陰下別。謂陰界入無常苦等舉有為法。常樂我凈舉無為法。常樂我凈有其二種。一是方便常樂我凈從緣修生本無自性。二者自體常樂我凈性出自古。今就初門宣說性空。後門即是大空所攝。今此不論。如是等法不見本性總就明空。從緣始集本無自性是以不見。此等即說法體無性。不同前六法中無人。雖說性空未空因緣假名之相。故不同后無所有空。問曰。向前六空之中並簡如來法僧佛性。此性空中何故不然。釋言。今此通就報果常樂我凈以明性空。常樂我凈是佛法僧所以不簡。
【現代漢語翻譯】 現代漢語譯本 區分內部和外部的事物。第六空說明此空中沒有佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）以及佛性（Buddha-nature，成佛的潛能）。佛等四法既不是有為法（conditioned phenomena，因緣和合而生的現象），也不是無為法（unconditioned phenomena，非因緣和合而生的現象），這裡只是簡單地標舉出來。『性善下釋』說明本性是善的，所以不是無為法。在無為法中，虛空（space，沒有阻礙的性質）和非數滅（nirodha-asamapatti，非由數論方法達到的滅盡定）的本體是無記（indeterminate，非善非惡），而佛等是善的，所以不在此列。至於無為法中的世俗智（conventional wisdom，世俗的智慧）等，雖然智斷結數滅的本體是善的，但因為粗淺，所以與佛等不同。這些意義現在暫且不論。常（permanence，永恒不變）不是有為法，這個道理容易理解。這裡主要應該說明它不是無為法。有為法是無為法的對立面，可以這樣來論述。
在無始空中，首先提問引發，然後辯論，最後總結。辯論中，生死（samsara，輪迴）無始，一切皆空，這是總的標舉。『所謂下別』是分別說明。分別說明中，三種意義與上面的辯論相同。首先說明沒有妄情所計的常（permanence，永恒）、樂（happiness，快樂）、我（self，自我）、凈（purity，清凈）以及眾生（sentient beings，有情眾生）、壽命（lifespan，生命）。第二說明此空中沒有佛、法、僧以及佛性。第三說明此空中沒有內外有為法和無為法。文中只說明沒有無為法，其餘的暫且不論。
在性空中，首先提問引發，然後辯論，最後總結。辯論中，菩薩（Bodhisattva，菩薩）觀察一切法的本性皆空，這是總的標舉。『謂陰下別』是分別說明。所謂陰（skandha，五蘊）、界（ayatana，十二處）、入（dhatu，十八界）的無常（impermanence，無常）、苦（suffering，痛苦）等，是舉出有為法。常、樂、我、凈是舉出無為法。常、樂、我、凈有兩種：一是方便常樂我凈，從因緣修生，本無自性；二是自體常樂我凈，本性自古就有。現在就第一種情況來說明性空。后一種情況屬於大空所攝，現在不討論。像這樣的法，不見本性，這是總的說明空。從因緣開始聚集，本來沒有自性，因此不見。這些就是說法體無性，不同於前六空中的無人。雖然說性空，但沒有空掉因緣假名之相，所以不同於後面的無所有空。有人問：在前面的六空中，都簡別瞭如來（Tathagata，如來）、法、僧、佛性，為什麼這個性空中不這樣呢？回答說：現在這裡是通就報果常樂我凈來說明性空。常樂我凈是佛法僧，所以不簡別。
【English Translation】 English version Distinguishing internal and external matters. The sixth emptiness clarifies that within this emptiness, there is no Buddha (the awakened one), Dharma (the teachings), Sangha (the community), nor Buddha-nature (the potential for enlightenment). These four dharmas, Buddha and so on, are neither conditioned (having arisen from causes and conditions) nor unconditioned (not having arisen from causes and conditions), and are simply pointed out here. 『性善下釋』 explains that nature is good, therefore it is not unconditioned. Among the unconditioned, space (the quality of being unobstructed) and nirodha-asamapatti (cessation attained not through the methods of the Samkhya school) are indeterminate (neither good nor evil), while Buddha and so on are good, so they are not included. As for conventional wisdom among the unconditioned, although the essence of wisdom, severance of afflictions, and cessation attained through calculation are good, they are too coarse and shallow, and therefore different from Buddha and so on. These meanings are not discussed in detail now. Permanence is not conditioned, and this principle is easy to understand. It is mainly necessary to clarify here that it is not unconditioned. Conditioned phenomena are the opposite of unconditioned phenomena, and can be discussed in this way.
In the emptiness of beginninglessness, first a question is raised to initiate, then debated, and finally concluded. In the debate, samsara (the cycle of birth and death) is without beginning, and all is empty, which is a general statement. 『所謂下別』 is a separate explanation. In the separate explanation, the three meanings are the same as in the above debate. First, it clarifies that there is no permanence, happiness, self, purity, sentient beings, or lifespan as imagined by deluded emotions. Second, it clarifies that within this emptiness, there is no Buddha, Dharma, Sangha, or Buddha-nature. Third, it clarifies that within this emptiness, there are no internal or external conditioned or unconditioned phenomena. The text only clarifies that there are no unconditioned phenomena, and the rest is not discussed for now.
In the emptiness of nature, first a question is raised to initiate, then debated, and finally concluded. In the debate, a Bodhisattva (a being striving for enlightenment) observes that the inherent nature of all dharmas is empty, which is a general statement. 『謂陰下別』 is a separate explanation. The impermanence, suffering, etc., of the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) are examples of conditioned phenomena. Permanence, happiness, self, and purity are examples of unconditioned phenomena. There are two types of permanence, happiness, self, and purity: one is provisional permanence, happiness, self, and purity, which arise from conditions and have no inherent nature; the other is intrinsic permanence, happiness, self, and purity, whose nature has existed since ancient times. Now, the emptiness of nature is explained in terms of the first case. The latter case is included in the great emptiness and is not discussed now. Such dharmas do not see their inherent nature, which is a general explanation of emptiness. They begin to gather from conditions and have no inherent nature, so they are not seen. These are the dharma-body without inherent nature, which is different from the absence of a person in the previous six emptinesses. Although emptiness of nature is spoken of, the appearance of conditional provisional names is not emptied, so it is different from the subsequent emptiness of nothingness. Someone asks: In the previous six emptinesses, the Tathagata, Dharma, Sangha, and Buddha-nature were all distinguished, why is this not done in this emptiness of nature? The answer is: Now, this is a general explanation of the emptiness of nature in terms of the permanence, happiness, self, and purity of the resultant fruit. Permanence, happiness, self, and purity are the Buddha, Dharma, and Sangha, so they are not distinguished.
又佛常樂我凈報果通亦名性。以是義故相不簡佛性。下余空中不簡例然。
無所有中先問。次辯。后總結之。辯中先明假名人相本無所有。愚癡人下明其因緣假名法相本無所有。前中先喻。如人無子言舍空者子相亦無。不但無性。畢竟觀空無有親愛約之顯法。此無人相不同前六空無人性。后中先喻愚癡之人言諸方空明其所異。愚人雖說諸方是空。於事分齊方實不空。貧窮之人言一切空彰其所同。貧窮之人言無物者物相亦無。非直無性。如是所計或空不空重辯前喻。貧人所計實無所有故言或空。愚人所計事實不空名或不空。下約顯法。菩薩觀空如貧無物一切皆空。不同愚人不空言空。
第一義中先問。次辯。后總結之。辯中初先明第一義。后就說空。前中初先就眼說空。后類諸法。后中先問。何等名為第一義空。有業有報故非定無。非定無故第一義空。以其因緣假有破無。不將性有而破彼無。故復說言不見作者。如是下結。
就空空中先問。次辯。后總結之。辯中四句。一寄對顯深。乃是聲聞緣覺迷處。二正辯其相。是有是無是名空空就詮辯理。是有牒前第一義空。第一義空以有破無故言是有。言是無者牒前八空。前八空中以無破有故曰是無。就此有無以說空義故曰空空。是是非是是名空空破詮顯理
【現代漢語翻譯】 現代漢語譯本： 此外，佛的常樂我凈（Nitya-sukha-atma-subha）報果，也通達並被稱為自性（性）。因為這個緣故，（諸）相不區分佛性。下面的其餘空性（空），不區分（佛性），可以依此類推。
在無所有空中，首先提問，然後辨析，最後總結。辨析中，首先闡明假名（prajnapati）人相（lakshana）本來就是無所有的。『愚癡人下』闡明其因緣假名法相（dharma-lakshana）本來就是無所有的。前面（的辨析）中，首先用比喻，例如人沒有兒子，說家是空的，（那麼）子相也是沒有的。不僅僅是無自性（性），畢竟觀空（sunyata）沒有親愛執著來顯現法（dharma）。這個無人相不同於前面的六空（shunyata），沒有（常恒的）人性。後面（的辨析）中，首先用比喻，愚癡的人說諸方是空的，闡明其不同之處。愚人雖然說諸方是空，但在事物的界限上，方實際上不是空。貧窮的人說一切都是空，彰顯其相同之處。貧窮的人說沒有東西，（那麼）物相也是沒有的。不僅僅是無自性（性）。像這樣所計度的，或者空或者不空，再次辨析前面的比喻。貧人所計度的確實是無所有的，所以說或者空。愚人所計度的，事實上不是空的，叫做或者不空。下面用（菩薩）來顯現法（dharma）。菩薩觀空就像貧窮的人沒有東西，一切都是空。不同於愚人不空卻說空。
在第一義空中，首先提問，然後辨析，最後總結。辨析中，首先闡明第一義（paramartha）。然後就（第一義）說空。前面（的闡明）中，首先就眼（caksu）說空，然後類比諸法（dharma）。後面（的闡明）中，首先提問，什麼叫做第一義空？因為有業（karma）有報（vipaka），所以不是絕對的沒有。因為不是絕對的沒有，所以是第一義空。用這個因緣假有來破除（斷）無，不是用自性有（svabhava-sat）來破除那個無，所以又說不見作者（kartr）。像這樣來總結。
在空空中，首先提問，然後辨析，最後總結。辨析中，有四句。第一句，藉由對立來顯現深奧，這是聲聞（sravaka）緣覺（pratyekabuddha）迷惑的地方。第二句，正式辨析它的相（lakshana），是有是無，這叫做空空，就詮釋（paryaya）來辨析理（yukti）。『是有』是承接前面的第一義空。第一義空用有來破除無，所以說是『是有』。說『是無』是承接前面的八空。前面的八空中用無來破除有，所以說是『是無』。就這個有無來說空義，所以說空空。『是是非是』，這叫做空空，破除詮釋（paryaya）來顯現理（yukti）。
【English Translation】 English version: Furthermore, the Buddha's Nitya-sukha-atma-subha (eternal bliss, true self, purity) resultant fruit also pervades and is called nature (性). Because of this reason, characteristics (相) do not differentiate Buddha-nature. The remaining emptinesses (空) below do not differentiate (Buddha-nature), and can be inferred accordingly.
In the Emptiness of No-thingness, first there is a question, then analysis, and finally a conclusion. In the analysis, it is first clarified that the imputed name (prajnapati) of the characteristic of a person (lakshana) is originally non-existent. 'Below, the ignorant person' clarifies that the causal conditions of the imputed name of the characteristic of a dharma (dharma-lakshana) are originally non-existent. In the preceding (analysis), first there is a metaphor, such as a person having no son, saying the house is empty, then the characteristic of a son is also non-existent. It is not only without self-nature (性), but ultimately observing emptiness (sunyata) has no affectionate attachment to reveal the dharma. This characteristic of no person is different from the preceding six emptinesses (shunyata), having no (permanent) human nature. In the following (analysis), first there is a metaphor, the ignorant person says that all directions are empty, clarifying their differences. Although the ignorant person says that all directions are empty, in the boundaries of things, the directions are actually not empty. The poor person says that everything is empty, highlighting their similarities. The poor person says there is nothing, then the characteristic of a thing is also non-existent. It is not only without self-nature (性). What is conceived in this way, either empty or not empty, again analyzes the preceding metaphor. What the poor person conceives is indeed non-existent, so it is said to be either empty. What the ignorant person conceives is, in fact, not empty, and is called either not empty. Below, (the Bodhisattva) is used to reveal the dharma. A Bodhisattva observes emptiness like a poor person having nothing, everything is empty. It is different from the ignorant person who is not empty but says it is empty.
In the Emptiness of the First Principle, first there is a question, then analysis, and finally a conclusion. In the analysis, first the First Principle (paramartha) is clarified. Then emptiness is discussed in relation to (the First Principle). In the preceding (clarification), first emptiness is discussed in relation to the eye (caksu), then all dharmas (dharma) are analogized. In the following (clarification), first there is a question, what is called the Emptiness of the First Principle? Because there is karma (karma) and retribution (vipaka), it is not absolutely non-existent. Because it is not absolutely non-existent, it is the Emptiness of the First Principle. Using this causal condition of provisional existence to destroy (cut off) non-existence, not using self-nature existence (svabhava-sat) to destroy that non-existence, so it is again said that the agent (kartr) is not seen. Like this, a conclusion is made.
In the Emptiness of Emptiness, first there is a question, then analysis, and finally a conclusion. In the analysis, there are four sentences. The first sentence, using opposition to reveal profundity, is where Sravakas (sravaka) and Pratyekabuddhas (pratyekabuddha) are confused. The second sentence, formally analyzes its characteristic (lakshana), it is existent and non-existent, this is called the Emptiness of Emptiness, using interpretation (paryaya) to analyze reason (yukti). 'It is existent' is connected to the preceding Emptiness of the First Principle. The Emptiness of the First Principle uses existence to destroy non-existence, so it is said to be 'it is existent'. Saying 'it is non-existent' is connected to the preceding eight emptinesses. The preceding eight emptinesses use non-existence to destroy existence, so it is said to be 'it is non-existent'. Using this existence and non-existence to speak of the meaning of emptiness, so it is called the Emptiness of Emptiness. 'It is neither existent nor non-existent', this is called the Emptiness of Emptiness, destroying interpretation (paryaya) to reveal reason (yukti).
。前句雖復就詮辯理非留彼詮故復破之。是向有是。是向無是。兩俱非是方名空空。非留有無說為空空。是義云何。已如上辯。因緣諸法有無同體。以同體故說無為有說有為無。無為有故有即非有。有為無故無即非無。非有非無故曰空空。三十住下就人顯深。十住菩薩尚通少分猶如微塵。何況餘人。四如是空空亦不同下寄對顯異。聲聞所得論說不同。毗曇法中說聲聞人先觀五陰非我我所直名為空。后觀前智亦復非是我及我所故曰空空。成實法中先觀生法空無自性直名為空。后觀前智亦空無性故曰空空。今此所論離有無相故曰不同。上來十空與地經中十法平等其義相似。彼中初一總相明空。餘九是別。別中初七以無破有同此初八。彼中第八以有破無同此第九。彼中后一以非有無雙破有無同此空空就大空中先問。次辯。
諸佛菩薩滅觀波若。離一切相離一切性故名為空。言離相者如凈醍醐。體雖是有而無青黃赤白等相。亦如一切眾生心識。體雖是有而無大小長短等相。此亦如是。無何等相。謂非有相。亦非無相。非非有相。非非無相。非有無俱相。亦無自相。亦無他相。亦無非自他相。亦無自他俱相。如是一切妄心分別悉不相應。言離性者此波若中曠備法界恒沙佛法。是諸佛法同一體性。以同體故無有一法別守自性
【現代漢語翻譯】 現代漢語譯本：前一句雖然再次就詮釋辯論理上的是非，但因為不保留那詮釋，所以再次破除它。這是向有說是。這是向無說是。有和無兩者都不是，才叫做空空。不是保留有和無，而說是空空。這道理是什麼呢？已經像上面辯論的那樣，因緣諸法有和無是同一本體。因為是同一本體的緣故，所以說無為有，說有為無。無為有，所以有就不是有。有為無，所以無就不是無。不是有也不是無，所以叫做空空。三十住以下，就人來顯示深奧。十住菩薩尚且通達少分，猶如微塵。何況其餘的人。四如是空空也不同以下，寄託對比來顯示差異。聲聞所得的論說不同。《毗曇法》中說聲聞人先觀察五陰（色、受、想、行、識，構成人的五種要素）不是我，也不是我所擁有的，直接稱作空。後來觀察前面的智慧，也同樣不是我以及我所擁有的，所以叫做空空。《成實法》中先觀察生法空無自性，直接稱作空。後來觀察前面的智慧也空無自性，所以叫做空空。現在這裡所論述的，是離開有無之相，所以說不同。上面所說的十空，與《地經》中的十法平等，它們的意義相似。其中第一個是總相，說明空。其餘九個是別相。別相中前七個用無來破除有，與此處的最初八個相同。那裡的第八個用有來破除無，與此處的第九個相同。那裡的最後一個用非有非無，雙重破除有和無，與這空空相同。在大空中先提問，然後辯論。 諸佛菩薩滅除觀照般若（智慧），因為遠離一切相和一切性，所以叫做空。說到離相，就像純凈的醍醐（酥酪的上品），本體雖然是有，卻沒有青黃赤白等相。也像一切眾生的心識，本體雖然是有，卻沒有大小長短等相。這般若也是如此，沒有什麼相？就是非有相，也非無相，非非有相，也非非無相，非有無俱相，也沒有自相，也沒有他相，也沒有非自他相，也沒有自他俱相。像這樣一切妄心分別，都不能相應。說到離性，這般若中廣闊具備法界恒河沙數般的佛法，這些佛法是同一體性。因為是同一體性的緣故，沒有一法單獨保有自己的體性。
【English Translation】 English version: Although the previous sentence again discusses and argues about the right and wrong of the principle, it refutes it again because it does not retain that interpretation. This is saying 'is' towards existence. This is saying 'is' towards non-existence. Only when both existence and non-existence are negated is it called 'emptiness of emptiness'. It is not retaining existence and non-existence and calling it 'emptiness of emptiness'. What is the meaning of this? It has already been debated as above. The conditioned dharmas (phenomena) of cause and condition have the same essence in existence and non-existence. Because they have the same essence, saying non-existence is existence, and saying existence is non-existence. Because non-existence is existence, existence is not existence. Because existence is non-existence, non-existence is not non-existence. It is neither existence nor non-existence, therefore it is called 'emptiness of emptiness'. Below the thirtieth stage (of bodhisattva development), profundity is revealed through people. Even bodhisattvas of the tenth stage only understand a small portion, like a tiny dust particle. How much less others. Four, 'such emptiness of emptiness' is also different below, relying on contrast to show the difference. The teachings obtained by the Shravakas (disciples) are different. In the Sarvastivada (a school of Buddhism) it is said that Shravakas first observe the five skandhas (form, feeling, perception, mental formations, consciousness - the five aggregates that constitute a person) are not 'I' or 'mine', and directly call it emptiness. Later, they observe that the previous wisdom is also not 'I' or 'mine', therefore it is called 'emptiness of emptiness'. In the Satyasiddhi School (another school of Buddhism), they first observe that the arising dharmas are empty and without self-nature, and directly call it emptiness. Later, they observe that the previous wisdom is also empty and without self-nature, therefore it is called 'emptiness of emptiness'. What is being discussed here now is being apart from the characteristics of existence and non-existence, therefore it is said to be different. The ten emptinesses mentioned above are similar in meaning to the ten dharmic equalities in the Dashabhumika Sutra (Ten Stages Sutra). Among them, the first is a general characteristic, explaining emptiness. The remaining nine are specific characteristics. Among the specific characteristics, the first seven use non-existence to refute existence, which is the same as the first eight here. The eighth there uses existence to refute non-existence, which is the same as the ninth here. The last one there uses neither existence nor non-existence to doubly refute existence and non-existence, which is the same as this 'emptiness of emptiness'. First question, then debate, within the great emptiness. All Buddhas and Bodhisattvas extinguish the contemplation of Prajna (wisdom), because they are apart from all characteristics and all natures, therefore it is called emptiness. Speaking of being apart from characteristics, it is like pure ghee (clarified butter), although its essence is existent, it has no characteristics such as blue, yellow, red, or white. It is also like the consciousness of all sentient beings, although its essence is existent, it has no characteristics such as large, small, long, or short. This Prajna is also like this, what characteristics does it not have? It is not the characteristic of existence, nor is it the characteristic of non-existence, not the characteristic of not-existence, nor the characteristic of not-non-existence, not the characteristic of both existence and non-existence, nor does it have a self-characteristic, nor does it have an other-characteristic, nor does it have a non-self-other-characteristic, nor does it have a both-self-other-characteristic. Like this, all deluded mind discriminations are not in accordance. Speaking of being apart from nature, this Prajna widely possesses the Dharma Realm, countless Buddha-dharmas like the sands of the Ganges River. These Buddha-dharmas have the same essence. Because they have the same essence, no single dharma separately maintains its own nature.
。故名為空。此空深廣是以言大。又龍樹云。十八空觀名小智慧門。滅觀波若名大智慧門。大慧體寂故名大空。此義猶是地經之中自體本空智自空矣。是名下結。上來第二廣明空觀。
自下第三結明觀益。為此觀時得住空地。
四我今下結明說益。謂說空時十恒河沙諸菩薩等得住空地。
前略次廣。
自下第三釋顯地名。文有三句。前二離障清凈如空故名空地。后一攝德寬廣如空故曰空地。就前三中初離癡見。后離貪瞋。先喻后合。第三句中先喻后合。文皆可知。
自下次明七善法果。以修七善化他智故成就出世一切智德是其果也。于中初明具八知見。得何利下得四無礙。前八知見所知寬廣名一切智。后四無礙所知自在名無礙智。隨相分別。由前知時知足自知知眾及與知尊卑故具八知見。由前知法及知義故得四無礙。通則俱得。八知見中先總后別。於一切法亦見亦知是其總也。于中略以二門分別。一辯知見同異之義。二明知見取法差別。言同異者知之與見通釋是一。分別有異。異有五種。一約明智以別其異。如下文說智慧了法名之為知。天眼照境說以為見。二約一境始終分別。初解名知。窮證顯了方名為見。三約一境是非分別。如下文說知行邪法得解脫者無有是處名之為知。知行邪法
【現代漢語翻譯】 現代漢語譯本：因此稱之為空。此空深邃廣闊，所以用『大』來形容。另外，龍樹菩薩說，『十八空觀』名為『小智慧門』，滅觀般若（prajna，智慧）名為『大智慧門』。大慧的本體是寂靜的，所以稱作『大空』。這個意義仍然是《地經》中所說的自體本空，智慧也自然空寂了。這是總結說明。以上是第二部分，詳細闡明空觀。
從下面開始是第三部分，總結說明觀空的益處。因為修習這種觀空，可以安住于空地（sunya-bhumi，空性之地）。
第四，『我今』以下總結說明講說的益處。意思是說，在宣講空性的時候，有十恒河沙數那麼多的菩薩等眾，得以安住于空地。
前面是簡略的說明，接下來是詳細的闡述。
從下面開始是第三部分，解釋顯明『地』的名稱。文中有三句話。前兩句說，遠離障礙，清凈如同虛空，所以稱為『空地』。后一句說，包含功德，寬廣如同虛空，所以稱為『空地』。就前面的三句來說，第一句是遠離愚癡邪見，第二句是遠離貪慾嗔恚。先用比喻，然後結合實際。第三句也是先用比喻，然後結合實際。文中的意思都可以理解。
從下面開始說明修習七善法（sapta-kusala-dharma，七種善法）的果報。因為修習七善法，教化他人，增長智慧，所以成就出世間的一切智慧功德，這就是它的果報。其中首先說明具備八種知見（asta-jnana-darsana，八種智慧和見解）。『得何利下』說明獲得四無礙（catura-pratisamvit，四無礙辯才）。前面的八種知見，所知寬廣，稱為『一切智』。後面的四無礙，所知自在，稱為『無礙智』。這是隨其相狀分別說明。因為通過前面的知，知道滿足、知道自己、知道大眾以及知道尊卑，所以具備八種知見。因為通過前面的知法和知義，所以獲得四無礙。總的來說，是兩者都獲得。八種知見中，先總說，后別說。『於一切法亦見亦知』是總說。其中略微用兩種方式來分別說明。一是辨別知和見的同異之義，二是說明知和見所取的法有所差別。說到同異，知和見通俗地解釋是一樣的。分別來說，有五種不同。一是根據明智來區別它們的差異。如下文所說，用智慧了解法，稱之為『知』。用天眼照見境界，稱之為『見』。二是根據對同一境界的始終來分別。最初理解叫做『知』，徹底證悟顯現叫做『見』。三是根據對同一境界的是非來分別。如下文所說，知道修行邪法而能得到解脫，這是不可能的，這叫做『知』。知道修行邪法
English version: Therefore, it is called emptiness (sunyata). This emptiness is profound and vast, hence the use of 'great' to describe it. Furthermore, Nagarjuna (Longshu, a famous Buddhist philosopher) said, 'The contemplation of the eighteen emptinesses is called the 'small gate of wisdom,' while the extinction of contemplation of prajna (wisdom) is called the 'great gate of wisdom.' The essence of great wisdom is stillness, hence it is called 'great emptiness.' This meaning is still the inherent emptiness of the self as stated in the 'Earth Sutra,' where wisdom itself is also naturally empty. This is the concluding explanation. The above is the second part, elaborating on the contemplation of emptiness.
From below begins the third part, summarizing the benefits of contemplating emptiness. Because of practicing this contemplation of emptiness, one can abide in the empty ground (sunya-bhumi, the ground of emptiness).
Fourth, 'I now' below summarizes the benefits of speaking about it. It means that when expounding emptiness, bodhisattvas and others as numerous as ten Ganges sands can abide in the empty ground.
The preceding was a brief explanation, followed by a detailed exposition.
From below begins the third part, explaining and clarifying the name of 'ground.' There are three sentences in the text. The first two sentences say that because it is free from obstacles and as pure as space, it is called 'empty ground.' The last sentence says that because it contains virtues and is as broad as space, it is called 'empty ground.' Regarding the preceding three sentences, the first sentence is about being free from ignorance and wrong views, and the second sentence is about being free from greed and hatred. First, use a metaphor, then combine it with reality. The third sentence also first uses a metaphor, then combines it with reality. The meaning in the text can all be understood.
From below begins the explanation of the fruits of cultivating the seven wholesome dharmas (sapta-kusala-dharma, seven wholesome qualities). Because of cultivating the seven wholesome dharmas, teaching and transforming others, and increasing wisdom, one achieves the virtues of all worldly wisdom, which is its fruit. Among them, the first explains possessing eight knowledges and visions (asta-jnana-darsana, eight kinds of wisdom and insight). 'Gaining what benefit below' explains gaining the four unhindered eloquence (catura-pratisamvit, four kinds of unobstructed eloquence). The preceding eight knowledges and visions, with their broad knowledge, are called 'all-knowing wisdom.' The latter four unhindered eloquence, with their free knowledge, are called 'unobstructed wisdom.' This is explained separately according to their characteristics. Because through the preceding knowledge, one knows contentment, knows oneself, knows the masses, and knows the noble and humble, one possesses eight knowledges and visions. Because through the preceding knowledge of the Dharma and knowledge of meaning, one gains the four unhindered eloquence. Generally speaking, both are gained. Among the eight knowledges and visions, first is the general explanation, then the specific explanation. 'Also seeing and knowing all dharmas' is the general explanation. Among them, briefly use two ways to explain separately. One is to distinguish the similarities and differences between knowledge and vision, and the other is to explain the differences in the dharmas taken by knowledge and vision. Speaking of similarities and differences, knowledge and vision are commonly explained as the same. Speaking separately, there are five differences. One is to distinguish their differences based on intelligence. As the following text says, understanding the Dharma with wisdom is called 'knowledge.' Illuminating the realm with the heavenly eye is called 'vision.' Two is to distinguish based on the beginning and end of the same realm. Initial understanding is called 'knowledge,' and thorough realization is called 'vision.' Three is to distinguish based on right and wrong of the same realm. As the following text says, knowing that there is no place where one can gain liberation by practicing wrong dharmas is called 'knowledge.' Knowing that practicing wrong dharmas
【English Translation】 Therefore it is named emptiness. This emptiness is deep and vast, hence it is called 'great'. Furthermore, Nagarjuna said, 'The eighteen emptinesses are named the small gate of wisdom, the extinction of contemplation of prajna is named the great gate of wisdom. The substance of great wisdom is stillness, hence it is named great emptiness.' This meaning is still the inherent emptiness of the self in the Earth Sutra, the wisdom itself is naturally empty. This is the conclusion. The above is the second part, extensively explaining the contemplation of emptiness.
From here begins the third part, concluding and explaining the benefits of contemplation. Because of this contemplation, one can abide in the empty ground.
Fourth, 'I now' below concludes and explains the benefits of speaking. It means that when speaking of emptiness, ten Ganges sands of Bodhisattvas and others can abide in the empty ground.
The previous was brief, the following is extensive.
From here begins the third part, explaining the name of the ground. There are three sentences. The first two say that because it is free from obstacles and pure like space, it is named empty ground. The last says that because it contains virtues and is wide like space, it is named empty ground. In the first three, the first is free from delusion, the second is free from greed and anger. First a metaphor, then combined. The third sentence is also first a metaphor, then combined. The meaning is all knowable.
From here begins the explanation of the seven good dharmas and their fruits. Because of cultivating the seven good dharmas and transforming others, one achieves the wisdom of all worldly wisdom, which is the fruit. First, it explains having eight knowledges and views. 'Gaining what benefit below' gains the four unhindered eloquence. The previous eight knowledges and views are wide and named all-knowing wisdom. The latter four unhindered eloquence are free and named unhindered wisdom. They are distinguished by their characteristics. Because of knowing contentment, knowing oneself, knowing the masses, and knowing the noble and humble, one has eight knowledges and views. Because of knowing the Dharma and knowing the meaning, one gains the four unhindered eloquence. Generally, both are gained. In the eight knowledges and views, first is general, then specific. 'Also seeing and knowing all dharmas' is general. In it, two ways are used to distinguish. One is to distinguish the meaning of knowledge and view. The other is to explain the difference in the dharmas taken by knowledge and view. In terms of similarity and difference, knowledge and view are commonly the same. Separately, there are five differences. One is to distinguish by intelligence. As the following says, understanding the Dharma with wisdom is named knowledge. Illuminating the realm with the heavenly eye is named view. Two is to distinguish by the beginning and end of the same realm. Initial understanding is named knowledge. Thorough realization is named view. Three is to distinguish by right and wrong of the same realm. As the following says, knowing that there is no place to gain liberation by practicing wrong dharmas is named knowledge. Knowing that practicing wrong dharmas
必墮地獄所知決了故說為見。余亦如是。四約別境粗細分別。如下文說不善因果浮粗易了觀矚分明說之為見。善法因果微細難識觀照難明說之為知。如善不善世出世間小乘大乘若因若果皆亦如是。五約別境深淺分別。世諦粗淺知之顯了說名為見。真諦幽深見之難明故說為知。故下文中知常無常苦樂等相名之為見。了知佛性如來法身說名為知。又復二諦差別易了觀照分明說之為見。一實深玄照見難明說名為知。知見同異。辨之略爾。次明知見取法差別。別有三種。一知而不見。如下文說知諸眾生習行邪法。不見其人得解脫果。如是一切。二亦見亦知。如下文說見生造惡墮于惡道。知生修善生於天人及得解脫。如是一切。三亦見亦知不見不知。如下文說隨俗言說有男女等可見可知。若隨聖人秘藏之言。無有男女舍宅等事不可見知。如是一切。何故不說見而不知。知易見難。但見皆知。故不說之。知見取法有此差別。今此總中據要即舉。是故直言亦見亦知。
若行下別。別中初先開列章門。第二總結。第三廣辨。第四總結。前開門中準結應有八門。然今文中少一若說故但有七。就八門中初一知非。后七知是。前知非中若行緣者。知邪法緣是不得出離解脫故曰行緣。後知是中。初二知其因果道理。后五知其修行之法。就
【現代漢語翻譯】 現代漢語譯本：必定墮入地獄，因為對此有明確的瞭解和決斷，所以稱之為『見』（dṛṣṭi）。其他的（情況）也類似這樣。（四）根據所緣境的粗細來分別。（具體內容）如下文所說，不善的因果顯而易見，容易理解，觀察得清楚明白，所以稱之為『見』。善法的因果細微難察，難以認識，觀察照見難以明瞭，所以稱之為『知』（jñāna）。如善與不善，世間與出世間，小乘與大乘，無論是因還是果，都像這樣。（五）根據所緣境的深淺來分別。世俗諦（saṃvṛti-satya）粗淺，瞭解得明顯清楚，所以稱之為『見』。真諦（paramārtha-satya）幽深，難以看清，所以稱之為『知』。因此，下文中說，瞭解常、無常、苦、樂等相，稱之為『見』。了知佛性（Buddha-dhātu）、如來法身（Tathāgata-dharma-kāya），稱之為『知』。此外，二諦（兩條真理，即世俗諦和勝義諦）的差別容易理解，觀察照見分明，所以稱之為『見』。一實（ekatva）深奧玄妙，照見難以明瞭，所以稱之為『知』。知與見的同異，辨析大概如此。接下來闡明知見取法的差別，具體有三種：（一）知而不見。如下文所說，知道眾生習行邪法，卻不能見到他們獲得解脫的果報。像這樣的一切。（二）既見又知。如下文所說，見到眾生造惡而墮入惡道，知道眾生修善而生於天人，乃至獲得解脫。像這樣的一切。（三）亦見亦知，不見不知。如下文所說，隨順世俗的說法，有男女等，可以見到，可以知道。如果隨順聖人秘藏的言說，就沒有男女、舍宅等事，不可見，不可知。像這樣的一切。為什麼不說見而不知呢？因為知容易，見難。但凡見到，必定知道，所以不說見而不知。知見取法有這樣的差別。現在這裡總括而言，抓住要點來舉例。所以直接說『亦見亦知』。 如果從行（karma）的角度來細分，在細分中，首先開列章節，第二進行總結，第三廣泛辨析，第四再次總結。前面的開列章節，按照總結應該有八個方面。然而現在文中缺少一個『若說』，所以只有七個方面。在八個方面中，第一個是知非，後面七個是知是。前面的知非中，『若行緣者』，知道邪法的因緣是不能夠出離解脫的，所以說是『行緣』。後面的知是中，最初兩個是知道其因果道理，後面五個是知道其修行的法門。就……
【English Translation】 English version: 'Surely falling into hell' is spoken of as 'seeing' (dṛṣṭi) because of the definite understanding and resolution of this. The rest are also like this. (4) Differentiating based on the coarseness and subtlety of the object. As stated below, the cause and effect of unwholesome actions are obvious and easily understood, and observation is clear and distinct, so it is called 'seeing'. The cause and effect of wholesome actions are subtle and difficult to discern, and observation and illumination are difficult to clarify, so it is called 'knowing' (jñāna). Like good and bad, mundane and supramundane, Hīnayāna and Mahāyāna, whether cause or effect, all are like this. (5) Differentiating based on the depth of the object. Conventional truth (saṃvṛti-satya) is coarse and shallow, and understanding is clear and obvious, so it is called 'seeing'. Ultimate truth (paramārtha-satya) is profound and obscure, and seeing it is difficult, so it is called 'knowing'. Therefore, in the following text, knowing the characteristics of permanence, impermanence, suffering, and happiness is called 'seeing'. Knowing the Buddha-nature (Buddha-dhātu) and the Dharma-body of the Tathāgata (Tathāgata-dharma-kāya) is called 'knowing'. Furthermore, the difference between the two truths (two truths, namely conventional truth and ultimate truth) is easy to understand, and observation and illumination are clear and distinct, so it is called 'seeing'. The one reality (ekatva) is profound and mysterious, and seeing it is difficult to clarify, so it is called 'knowing'. The similarities and differences between knowing and seeing are roughly analyzed like this. Next, clarify the differences in how knowing and seeing grasp phenomena. There are specifically three types: (1) Knowing but not seeing. As stated below, knowing that sentient beings practice evil dharmas, but not seeing them attain the fruit of liberation. Everything is like this. (2) Both seeing and knowing. As stated below, seeing sentient beings create evil and fall into evil realms, and knowing that sentient beings cultivate goodness and are born in the heavens or attain liberation. Everything is like this. (3) Both seeing and knowing, neither seeing nor knowing. As stated below, following conventional speech, there are men and women, etc., which can be seen and known. If following the secret teachings of the sages, there are no men, women, houses, etc., which cannot be seen or known. Everything is like this. Why not say seeing but not knowing? Because knowing is easy, seeing is difficult. But whoever sees, certainly knows, so it is not said seeing but not knowing. There are such differences in how knowing and seeing grasp phenomena. Now, in this summary, examples are given by grasping the essentials. Therefore, it is directly said 'both seeing and knowing'. If differentiating from the perspective of action (karma), in the differentiation, first list the chapters, second summarize, third extensively analyze, and fourth summarize again. The preceding listing of chapters, according to the summary, should have eight aspects. However, in the current text, one 'if speaking' is missing, so there are only seven aspects. Among the eight aspects, the first is knowing what is wrong, and the latter seven are knowing what is right. In the preceding knowing what is wrong, 'if the condition of action', knowing that the condition of evil dharmas is not able to escape liberation, so it is said to be 'condition of action'. In the latter knowing what is right, the first two are knowing the principles of cause and effect, and the latter five are knowing the methods of cultivation. Regarding...
前二中若性若相此之一門知其二諦法相道理了知佛性名之為性。知其苦樂常無常等法相差別目之為相。若因若緣此之一門知因果事。知惡因緣墮于惡道善業因緣生於善趣及得解脫故曰因緣。就后五中。初一知其修心次第。次一知其所依之人。次二知其所修行業。后一知其所依之法。就初修心次第之中。心是眾生信樂之心。根是眾生大小乘根。依此所生世俗善法名為禪定。依此所生出世聖道說以為乘。此四知人修心次第始終相成故合為一。其次一門所依人中若知識者知佛菩薩為善知識。其次兩門所修行中初若持戒知其戒行。下說其有身戒心慧。今略舉戒。言若施者知其施行。末後所少若說一門知行依法。上來別竟如是等法一切知見總以結之。
下次廣辯。與前不次。先廣初門。若行若緣住是地中知而不見總以標舉。下辯其相。先廣明知。后顯不見。文相可解。
下次超廣第三因緣。複次菩薩亦見亦知總以標舉。下別顯之。行邪墮惡粗顯易了。觀矚分明故說為見。修善得脫微隱難識觀照難明。故不名見說以為知。
下次卻廣第二門中若性若相。複次菩薩亦見亦知總以標舉。下別顯之。常無常等是其世諦。法相粗顯易可辨了。知之分明故名為見。無常苦等是生死法。常樂我等是佛方便涅槃之法。如來法身
【現代漢語翻譯】 現代漢語譯本 在前兩個方面，無論是『性』（自性，本質）還是『相』（現象，表象），通過這一途徑瞭解二諦（Two Truths）的法相道理，瞭解佛性（Buddha-nature）就稱為『性』。瞭解苦、樂、常、無常等法相的差別，就稱為『相』。在因和緣這兩個方面，通過這一途徑瞭解因果之事。瞭解作惡因緣會墮入惡道，行善因緣會生於善趣，以及獲得解脫，所以稱為『因緣』。 在後面的五個方面中，第一個是瞭解修心的次第。第二個是瞭解所依止的人。第三和第四個是瞭解所修行的行業。最後一個是瞭解所依止的法。在最初的修心次第中，『心』是眾生的信樂之心，『根』是眾生的大小乘根器。依此所生的世俗善法稱為禪定（Dhyana）。依此所生的出世聖道說為乘（Yana）。這四個方面瞭解人修心的次第，始終相成，所以合為一個方面。第二個方面所依止的人中，如果是知識者，要知道佛（Buddha）、菩薩（Bodhisattva）是善知識（Kalyanamitra）。第三和第四個方面所修行中，如果是持戒者，要知道戒行。下面說其有身戒、心戒、慧戒。現在略舉戒。言如果是佈施者，要知道施行。最後所缺少的是，如果說一個方面，要知道行依法。上面分別說完，像這些法，一切知見總括起來結束。 下次廣泛辨析。與前面不按順序。先廣泛闡述第一個方面。無論是『行』（行為）還是『緣』（因緣），安住於此地中，知而不見，總括地標舉。下面辨析其相。先廣泛闡明『知』，后顯示『不見』。文句的含義可以理解。 下次跳躍地廣泛闡述第三個因緣。再次，菩薩（Bodhisattva）亦見亦知，總括地標舉。下面分別顯示它。行邪道墮入惡道，粗顯易懂。觀察矚目分明，所以說為『見』。修善業得到解脫，微隱難識。觀察照耀難以明瞭，所以不稱為『見』，說為『知』。 下次返回來廣泛闡述第二個方面，無論是『性』（自性，本質）還是『相』（現象，表象）。再次，菩薩（Bodhisattva）亦見亦知，總括地標舉。下面分別顯示它。常、無常等是世俗諦（Saṃvṛti-satya）。法相粗顯容易辨別。知之分明，所以稱為『見』。無常、苦等是生死法。常、樂、我等是佛（Buddha）方便涅槃（Nirvana）之法。如來（Tathagata）法身（Dharmakaya）
【English Translation】 English version In the first two aspects, whether it is 'nature' (svabhava, essence) or 'form' (lakshana, appearance), through this path, understanding the Dharma characteristics and principles of the Two Truths (Dve Satya), and understanding Buddha-nature (Buddha-dhatu) is called 'nature'. Understanding the differences in the characteristics of suffering, joy, permanence, impermanence, etc., is called 'form'. In the aspects of cause and condition, through this path, understanding the matters of cause and effect. Understanding that evil causes and conditions lead to falling into evil paths, good karma causes and conditions lead to being born in good realms, and attaining liberation, therefore it is called 'cause and condition'. In the latter five aspects, the first is understanding the order of cultivating the mind. The second is understanding the person to rely on. The third and fourth are understanding the practices to cultivate. The last is understanding the Dharma to rely on. In the initial order of cultivating the mind, 'mind' is the believing and joyful mind of sentient beings, and 'root' is the root capacity of sentient beings for the Great and Small Vehicles. The worldly good Dharma arising from this is called Dhyana (meditation). The supramundane holy path arising from this is said to be the Yana (vehicle). These four aspects understand the order of cultivating the mind, from beginning to end, complementing each other, so they are combined into one aspect. In the second aspect, among the people to rely on, if they are knowledgeable, they should know that Buddhas (Buddha) and Bodhisattvas (Bodhisattva) are Kalyanamitras (spiritual friends). In the third and fourth aspects, among the practices to cultivate, if they are those who uphold precepts, they should know the conduct of precepts. Below it says that there are precepts of body, mind, and wisdom. Now briefly mention precepts. If they are those who give alms, they should know the act of giving. What is missing at the end is that if one speaks of one aspect, one should know to practice according to the Dharma. Having finished speaking separately above, all these Dharmas, all knowledge and views, are summarized to conclude. Next, analyze extensively. Not in order with the previous. First, extensively explain the first aspect. Whether it is 'action' (karma) or 'condition' (pratyaya), abiding in this ground, knowing but not seeing, generally highlighting. Below, analyze its form. First, extensively clarify 'knowing', then show 'not seeing'. The meaning of the sentences can be understood. Next, skip and extensively explain the third cause and condition. Again, Bodhisattvas (Bodhisattva) both see and know, generally highlighting. Below, separately show it. Walking the wrong path and falling into evil paths is crude, obvious, and easy to understand. Observing and focusing clearly, therefore it is said to be 'seeing'. Cultivating good deeds and attaining liberation is subtle, hidden, and difficult to recognize. Observing and illuminating is difficult to clarify, therefore it is not called 'seeing', but said to be 'knowing'. Next, return to extensively explain the second aspect, whether it is 'nature' (svabhava, essence) or 'form' (lakshana, appearance). Again, Bodhisattvas (Bodhisattva) both see and know, generally highlighting. Below, separately show it. Permanence, impermanence, etc., are the conventional truth (Saṃvṛti-satya). The characteristics of the Dharma are crude, obvious, and easy to distinguish. Knowing it clearly, therefore it is called 'seeing'. Impermanence, suffering, etc., are the Dharmas of birth and death. Permanence, joy, self, etc., are the expedient Dharmas of the Buddha (Buddha) for Nirvana (Nirvana). The Dharmakaya (Dharmakaya) of the Tathagata (Tathagata)
眾生佛性深細難測。知之難明。故不名見但說為知。于中先明知佛法身。后明知性。
次廣第四心根禪乘。複次菩薩亦見亦知總以標舉。下別顯之。於此門中智知名知。眼見名見。初知眾生心根禪乘正廣前門。后見眾生生死出沒對以論之。前中初問次辯后結。辯中知生信心成者解前若心。求于大乘斷前若根。依根趣法故說為求。乘根別。所趣各異。今舉求大。小略不論。是人順等解于向前若禪若乘。順流是禪。逆流正住及與到岸是前乘也。修世八禪是凡夫法。隨順生死故名順流。修習聖道出離生死故名逆流乃至到岸。下辯可知。見中初問次辯后結。辯中初言菩薩修梵明見所依。以凈天眼舉其能見。下明所見。初見眾生造惡下墜。次見眾生修善上升。后見眾生轉輪出沒。從三塗出還入三塗名闇入闇。從三塗出上生人天名闇入明。舍人天身墜落三塗名明入闇。善趣相入名明入明。
自下超廣第六若戒。前直舉戒。今此具明身戒心慧。複次菩薩亦知亦見總以標舉。下別顯之。初知眾生修身戒等正廣前門后。見不修行身戒心等對以論之。就前知中先辯后結。辯中有二。一見修吾身戒心慧清凈行故轉重令輕。身戒心慧廣如下辯。二云何下見修懺悔滅罪行故轉重令輕。先問后辯。懺悔發露是滅罪行。后更不作慚愧成就
【現代漢語翻譯】 現代漢語譯本 眾生的佛性深奧而難以測度，理解它非常困難，因此不稱為『見』，而說是『知』。在這裡，首先闡明『知』佛法身，然後闡明『知』佛性。
接下來廣泛闡述第四心根禪乘。菩薩既『見』也『知』，這是總體的標舉。下面分別顯現。在此門中，『智』的認知稱為『知』，眼睛的觀察稱為『見』。首先，『知』眾生的心根禪乘，這是對前面內容的擴充套件。然後，『見』眾生的生死出沒，並對此進行討論。在前面的『知』中，先提問，再辨析，最後總結。在辨析中，『知』生信心成就，解釋了前面的『若心』。求于大乘，斷除前面的『若根』。依根趣向佛法，所以說是『求』。禪根和乘根不同，所趣向的也各異。現在只舉求大乘，小乘略而不論。『是人順等』，解釋了前面的『若禪若乘』。順流是禪，逆流正住以及到達彼岸是前乘。修習世間八禪是凡夫的修行，隨順生死，所以稱為順流。修習聖道，出離生死，所以稱為逆流乃至到達彼岸。下面辨析可知的內容。在『見』中，先提問，再辨析，最後總結。在辨析中，首先說菩薩修習梵明見所依據的，用清凈天眼來舉例說明其能見。下面闡明所見。首先，『見』眾生造惡而下墜。其次，『見』眾生修善而上升。最後，『見』眾生在輪迴中出沒。從三塗出來又進入三塗，名為『闇入闇』（從地獄、餓鬼、畜生道出來又進入這三道）。從三塗出來而上生人天，名為『闇入明』（從三惡道出來進入人道和天道）。捨棄人天之身而墜落三塗，名為『明入闇』（從人道和天道墮入三惡道）。善趣相互進入，名為『明入明』（在人道和天道中輪迴）。
從下面開始，超越並擴充套件第六『若戒』。前面直接舉出戒律，現在這裡具體闡明身戒、心戒和慧戒。菩薩既『知』也『見』，這是總體的標舉。下面分別顯現。首先，『知』眾生修身戒等，這是對前面內容的擴充套件。然後，『見』不修行身戒心等，並對此進行討論。在前面的『知』中，先辨析，后總結。辨析中有兩點：一是『見』修習自身戒、心、慧清凈的修行，因此轉重為輕。身戒、心、慧的詳細內容如下面的辨析。二是『云何下』，『見』修習懺悔滅罪的修行，因此轉重為輕。先提問，后辨析。懺悔發露是滅罪的修行，之後不再犯同樣的錯誤，慚愧心成就。
【English Translation】 English version The Buddha-nature of sentient beings is profound and difficult to fathom. It is difficult to understand, so it is not called 'seeing' but is said to be 'knowing'. Here, first clarify 'knowing' the Dharma-body of the Buddha, and then clarify 'knowing' the Buddha-nature.
Next, extensively elaborate on the fourth mind-root Dhyana-vehicle. Furthermore, the Bodhisattva both 'sees' and 'knows', which is a general statement. Below, it is shown separately. In this context, the cognition of 'wisdom' is called 'knowing', and the observation of the eyes is called 'seeing'. First, 'knowing' the mind-root Dhyana-vehicle of sentient beings is an extension of the previous content. Then, 'seeing' the birth and death of sentient beings and discussing it. In the previous 'knowing', first ask, then analyze, and finally summarize. In the analysis, 'knowing' that the arising of faith is accomplished explains the previous 'if mind'. Seeking the Mahayana, cutting off the previous 'if root'. Relying on the root to approach the Dharma, so it is said to be 'seeking'. The Dhyana-root and the vehicle-root are different, and what they approach is also different. Now, only the seeking of the Mahayana is mentioned, and the Hinayana is omitted. 'These people are compliant', explaining the previous 'if Dhyana if vehicle'. Flowing with the current is Dhyana, going against the current and dwelling upright and reaching the shore is the previous vehicle. Cultivating the eight worldly Dhyanas is the practice of ordinary people, following birth and death, so it is called flowing with the current. Cultivating the holy path, leaving birth and death, so it is called going against the current and even reaching the shore. Below, analyze what can be known. In 'seeing', first ask, then analyze, and finally summarize. In the analysis, first say what the Bodhisattva relies on to cultivate the Brahma-seeing, using the pure heavenly eye to illustrate its ability to see. Below, clarify what is seen. First, 'seeing' sentient beings creating evil and falling down. Second, 'seeing' sentient beings cultivating good and rising up. Finally, 'seeing' sentient beings emerging and submerging in the cycle of rebirth. Coming out of the three evil paths and entering the three evil paths again is called 'darkness entering darkness' (coming out of the hell, hungry ghost, and animal realms and entering these three realms again). Coming out of the three evil paths and ascending to the human and heavenly realms is called 'darkness entering light' (coming out of the three evil paths and entering the human and heavenly realms). Abandoning the human and heavenly bodies and falling into the three evil paths is called 'light entering darkness' (falling from the human and heavenly realms into the three evil paths). Good destinies entering each other is called 'light entering light' (reincarnating in the human and heavenly realms).
From below, transcend and expand the sixth 'if precepts'. Previously, the precepts were directly mentioned, but now here specifically clarify the body precepts, mind precepts, and wisdom precepts. The Bodhisattva both 'knows' and 'sees', which is a general statement. Below, it is shown separately. First, 'knowing' sentient beings cultivating body precepts, etc., which is an extension of the previous content. Then, 'seeing' not cultivating body precepts, mind precepts, etc., and discussing it. In the previous 'knowing', first analyze and then summarize. There are two points in the analysis: one is 'seeing' cultivating the pure practice of one's own body precepts, mind, and wisdom, thus turning the heavy into light. The details of body precepts, mind, and wisdom are as follows in the analysis. The second is 'how below', 'seeing' cultivating the practice of repentance and eliminating sins, thus turning the heavy into light. First ask, then analyze. Repentance and confession are the practice of eliminating sins, and then not committing the same mistakes again, and the sense of shame is accomplished.
是防過行。供養三寶是歸善行。常自呵責是悔過行。以是業緣轉重令輕。見中初問次辯后結。辯中有二。一見不修身戒心慧清凈行故轉輕令重。二是人少思不能懺下見其不修懺悔發露滅罪行故轉輕令重。
下次卻廣第五門中若善知識彼善知識有其三品。一下品知識。知而不見謂從種性乃至九地諸菩薩等知一切生皆有佛性。雖復知之而為煩惱覆蔽己心不能得見。二中品知識。所謂十住諸菩薩等知諸眾生皆有佛性見不明瞭。如夜所見喻以顯之。三上品知識。謂佛如來見一切生皆有佛性見之了了。
下次超廣第八若說。復有見知不見不知總以標舉。下別顯之。隨世語言。有其男女瓶瓫車乘舍宅等事可以知見。名見名知。依于聖人破相密語無男女等可見可知。名不知見。
下次廣辯第七若施。有知不見總以標舉。下辯其相。依教世諦有施可解故名為知。知所舍財名知所施。知供三寶名知供處。知受施人名受知者。知施為因后受果報名知因果。知如是等名為知施。于第一義無施可見故名不見。翻前可見。上來廣辯下總結之。知有八種牒上所知。上亦有見且舉其知。即是如來五眼所知結會余德。前隨世語見男女等是其肉眼。前以天眼見造善惡受苦樂等是其天眼。前隨聖言不見男女舍宅車乘及所施等是其慧眼。前
【現代漢語翻譯】 現代漢語譯本： 這是爲了防止過失行為。供養三寶（佛、法、僧）是歸於善的修行。經常自我反省和責備是懺悔過錯的修行。通過這些業緣，可以使原本沉重的罪業減輕。這裡分為初問、次辯、后結三個部分。辯論中有兩點：一是如果因為不修身、戒、心、慧的清凈行為，就會使原本輕的罪業變得沉重；二是人們因為缺少思考，不能懺悔，或者輕視懺悔和發露罪行以滅罪的行為，也會使原本輕的罪業變得沉重。
接下來詳細闡述第五門，關於善知識。善知識有三種品級：一是下品知識，他們知道但不能親見，指的是從種性地乃至九地菩薩等，他們知道一切眾生皆有佛性，雖然知道，卻被煩惱遮蔽了內心，不能親眼見到。二是中品知識，指的是十住位的菩薩等，他們知道眾生皆有佛性，但見得不夠明瞭，如同在夜晚所見，用這個比喻來顯明。三是上品知識，指的是佛如來，他們能清楚地見到一切眾生皆有佛性。
接下來詳細闡述第八，關於『說』。先用『有見知，不見不知』總括標明，下面再分別闡述。按照世俗的語言，對於男女、瓶罐、車乘、房屋等事物，可以知曉和看見，這叫做『見』和『知』。依據聖人的破相密語，沒有男女等可以看見和知曉，這叫做『不知見』。
接下來詳細闡述第七，關於『施捨』。先用『有知不見』總括標明，下面再辨析其相。依據教義和世俗諦，有施捨可以理解，所以稱為『知』。知道所施捨的財物，稱為『知所施』。知道供養三寶，稱為『知供處』。知道接受施捨的人，稱為『受知者』。知道施捨是因，將來會得到果報，稱為『知因果』。知道這些等等，稱為『知施』。在第一義諦中，沒有施捨可以看見，所以稱為『不見』，與前面所說的『可見』相反。以上是詳細的闡述，下面進行總結。『知』有八種，對應上面所說的『知』。上面也提到了『見』，這裡只舉出『知』，就是如來五眼所知，總結歸納其餘的功德。前面所說的隨世俗語言，看見男女等，是肉眼所見。前面用天眼看見造善惡、受苦樂等，是天眼所見。前面隨聖人的語言，看不見男女、房屋、車乘以及所施捨之物等，是慧眼所見。
【English Translation】 English version: This is to prevent wrongdoings. Offering to the Three Jewels (Buddha, Dharma, Sangha) is an act of returning to goodness. Constantly self-reproaching is an act of repentance. Through these karmic connections, heavy sins can be lightened. It is divided into three parts: initial question, subsequent debate, and final conclusion. There are two points in the debate: first, if one does not cultivate pure conduct of body, precepts, mind, and wisdom, it will make originally light sins become heavy; second, if people lack contemplation and cannot repent, or despise the act of repentance and confession to eliminate sins, it will also make originally light sins become heavy.
Next, elaborate on the fifth gate, regarding Kalyanamitra (spiritual friend). Kalyanamitras have three grades: first, lower-grade knowledge, they know but cannot see directly, referring to Bodhisattvas from the stage of Gotra (lineage) up to the ninth Bhumi (ground), they know that all beings have Buddha-nature, but although they know, their minds are obscured by afflictions and they cannot see it directly. Second, middle-grade knowledge, referring to Bodhisattvas of the ten abodes, they know that all beings have Buddha-nature, but their vision is not clear, like seeing in the night, using this metaphor to illustrate it. Third, upper-grade knowledge, referring to the Tathagata (Buddha), they can clearly see that all beings have Buddha-nature.
Next, elaborate on the eighth, regarding 'speaking'. First, use 'there is seeing and knowing, there is not seeing and not knowing' to summarize and indicate, and then elaborate separately below. According to worldly language, for things like men and women, bottles and jars, vehicles, houses, etc., one can know and see, this is called 'seeing' and 'knowing'. According to the secret words of the saints who break through appearances, there are no men and women etc. that can be seen and known, this is called 'not seeing and not knowing'.
Next, elaborate on the seventh, regarding 'giving'. First, use 'there is knowing and not seeing' to summarize and indicate, and then analyze its aspects. According to the teachings and worldly truth, there is giving that can be understood, so it is called 'knowing'. Knowing the wealth that is given away is called 'knowing what is given'. Knowing the offering to the Three Jewels is called 'knowing the place of offering'. Knowing the person who receives the giving is called 'knowing the receiver'. Knowing that giving is the cause, and one will receive the result in the future is called 'knowing cause and effect'. Knowing these and so on is called 'knowing giving'. In the ultimate truth, there is no giving that can be seen, so it is called 'not seeing', which is the opposite of the previously mentioned 'can be seen'. The above is a detailed elaboration, and the following is a summary. 'Knowing' has eight types, corresponding to the 'knowing' mentioned above. 'Seeing' was also mentioned above, but here only 'knowing' is mentioned, which is what the five eyes of the Tathagata know, summarizing and concluding the remaining merits. The previously mentioned following worldly language, seeing men and women etc., is what the physical eye sees. The previously mentioned using the divine eye to see the creation of good and evil, experiencing suffering and happiness etc., is what the divine eye sees. The previously mentioned following the words of the saints, not seeing men and women, houses, vehicles, and the things given away etc., is what the wisdom eye sees.
見行緣及常無常苦樂等相辨知眾生心根禪乘。如是一切是其法眼。前知如來法身佛性是其佛眼。
自下第二明無礙智。于中有二。一明菩薩具八知見得四無礙。二迦葉白如佛光說梵行品下就四無礙明得不得。前中迦葉初問起發。能如是知得何等利。下佛答之文別有四一明所得。得四無礙。二列四名。三廣辯相。四聲聞緣覺若得是四無是處下就人辯足。菩薩知見得四無礙是初段也法義辭樂第二列名。義如別章。此應具論。
第三廣中五義分別。依如地經。說四無礙有十一種。二總就二諦觀入論四。二就自相。三就同相。四就行相。五就說相。六就智相。七無我慢相。八大乘小乘相。九菩薩地相。十如來地相。十一作住持相。廣釋如彼。地持論中別有一門通前十二。彼地持中說知教法名法無礙。知諸法相名義無礙。此名二諦。為諸法相知法名字為辭無礙。隨音異說名樂說無礙。今此且以五義辯之。于中初番不與地持十地說同。后四粗同地經所說。其五是何。一約教義以別四種。知一切教及法名字名法無礙。知二諦義名義無礙。知諸世論名辭無礙。隨字論者廣辯字相。正音論者辯定語音。闡陀論者巧妙言辭。如似此方詩頌之流。世辯論者廣辯世事。依前三種起說自在隨人心欲名樂說無礙。凡所演說無障礙者言辭
【現代漢語翻譯】 現代漢語譯本：辨別眾生的心根、禪定，以及諸如常與無常、苦與樂等現象的智慧，這一切都是菩薩的法眼（Dharma-cakṣus，洞察真理之眼）。預先知曉如來法身（Dharmakāya，佛陀的法性之身）和佛性（Buddhatā，成佛的本性）是菩薩的佛眼（Buddha-cakṣus，覺悟之眼）。
接下來第二部分闡明無礙智（Pratibhāna-jñāna，無礙的智慧）。其中包含兩點：一是說明菩薩具備八種知見，獲得四無礙（Catur-pratisamvidā，四種無礙的智慧）。二是迦葉（Kāśyapa，佛陀的弟子）在《如佛光說梵行品》中提問，就四無礙說明獲得與未獲得。在前一部分中，迦葉首先提問啓發。能夠這樣瞭解，能獲得什麼利益？接下來的佛陀回答分為四個部分：一是說明所獲得的利益，即獲得四無礙。二是列出四無礙的名稱。三是廣泛地辨析四無礙的相狀。四是聲聞（Śrāvaka，聽聞佛法者）和緣覺（Pratyekabuddha，獨自覺悟者）如果獲得這四無礙是不可能的，就人的根器來辨別是否具足。菩薩的知見獲得四無礙是第一段的內容，法義辭樂是第二段列出名稱，意義如同其他章節，這裡應該詳細論述。
第三部分廣泛地辨析四無礙，從五個方面分別闡述。依據《如地經》（Ratnagotravibhāga，寶性論），說明四無礙有十一種。一是總的從二諦（Satya-dvaya，真諦和俗諦）的觀點切入論述四無礙。二是就自相（Svalakṣaṇa，事物自身的特性）進行分析。三是就同相（Sāmānyalakṣaṇa，事物共同的特性）進行分析。四是就行相（Kārya-lakṣaṇa，事物的作用和表現）進行分析。五是就說相（Deśanā-lakṣaṇa，事物被講述的方式）進行分析。六是就智相（Jñāna-lakṣaṇa，智慧的特性）進行分析。七是無我慢相（Niraham-māna-lakṣaṇa，沒有我慢的特性）。八是大乘（Mahāyāna，偉大的載具）和小乘（Hīnayāna，較小的載具）的差別。九是菩薩地相（Bodhisattva-bhūmi-lakṣaṇa，菩薩果位的特性）。十是如來地相（Tathāgata-bhūmi-lakṣaṇa，如來果位的特性）。十一是作住持相（Karma-sthiti-lakṣaṇa，行為和保持的特性）。詳細的解釋如同《寶性論》所說。《地持論》（Bodhisattvabhūmi，菩薩地論）中另外有一個章節貫通前面的十二種。其中說，瞭解教法（Śāsana-dharma，佛陀的教導）稱為法無礙（Dharma-pratisaṃvidā，對佛法的無礙解）。瞭解諸法的體相稱為義無礙（Artha-pratisaṃvidā，對意義的無礙解），這指的是二諦。爲了瞭解諸法的體相，了解法的名字稱為辭無礙（Nirukti-pratisaṃvidā，對語言的無礙解）。隨著聲音的差異進行解說稱為樂說無礙（Pratibhāna-pratisaṃvidā，對辯才的無礙解）。現在這裡暫且用五種意義來辨析四無礙。其中第一種與《地持論》和《寶性論》所說的不同，后四種大致與《寶性論》所說的相同。這五種是什麼呢？一是根據教義來區分四種無礙。瞭解一切教法和法的名字稱為法無礙。瞭解二諦的意義稱為義無礙。瞭解各種世俗的理論稱為辭無礙。研究字句的人廣泛地辨析字的體相，研究正音的人辨別確定的語音，研究聲明（Śabda-vidyā，古印度的一種語言學）的人巧妙地運用言辭，就像這邊的詩歌一樣。世間的辯論家廣泛地辨析世間的事情，依據前面的三種能力，能夠自在地演說，隨順人心所想，稱為樂說無礙。凡是所演說的沒有障礙，就是言辭的無礙。
【English Translation】 English version: The wisdom that discerns the mind-roots and meditation of beings, as well as phenomena such as permanence and impermanence, suffering and happiness, etc., all of this is the Dharma-cakṣus (eye of Dharma, the eye that sees the truth) of a Bodhisattva. Foreknowing the Dharmakāya (body of Dharma, the body of the Buddha's Dharma nature) and Buddhatā (Buddha-nature, the nature of becoming a Buddha) is the Buddha-cakṣus (eye of the Buddha, the eye of enlightenment) of a Bodhisattva.
Next, the second part elucidates Pratibhāna-jñāna (unobstructed wisdom). It contains two points: first, it explains that a Bodhisattva possesses eight kinds of knowledge and vision, and obtains the Catur-pratisamvidā (four kinds of unobstructed wisdom). Second, Kāśyapa (one of the Buddha's disciples) asks in the 'Chapter on Pure Conduct as Spoken by the Buddha's Light,' discussing the attainment and non-attainment of the four unobstructed wisdoms. In the first part, Kāśyapa first asks to initiate the discussion. What benefits can be obtained by knowing in this way? The Buddha's answer is divided into four parts: first, it explains the benefits obtained, which is the attainment of the four unobstructed wisdoms. Second, it lists the names of the four unobstructed wisdoms. Third, it extensively analyzes the characteristics of the four unobstructed wisdoms. Fourth, it is impossible for Śrāvakas (listeners of the Dharma) and Pratyekabuddhas (solitary Buddhas) to obtain these four unobstructed wisdoms; it distinguishes whether they are complete based on the capacity of the person. The Bodhisattva's knowledge and vision obtaining the four unobstructed wisdoms is the content of the first section. Dharma, meaning, eloquence, and joy are the second section, listing the names, and the meaning is like other chapters; this should be discussed in detail here.
The third part extensively analyzes the four unobstructed wisdoms, elaborating from five aspects. According to the Ratnagotravibhāga (Treatise on the Jewel Nature), it explains that there are eleven kinds of four unobstructed wisdoms. First, it generally approaches the discussion of the four unobstructed wisdoms from the perspective of the Satya-dvaya (two truths, conventional truth and ultimate truth). Second, it analyzes based on Svalakṣaṇa (self-characteristic, the unique characteristic of things). Third, it analyzes based on Sāmānyalakṣaṇa (common characteristic, the common characteristic of things). Fourth, it analyzes based on Kārya-lakṣaṇa (characteristic of function, the function and manifestation of things). Fifth, it analyzes based on Deśanā-lakṣaṇa (characteristic of teaching, the way things are taught). Sixth, it analyzes based on Jñāna-lakṣaṇa (characteristic of wisdom, the characteristic of wisdom). Seventh, it is the Niraham-māna-lakṣaṇa (characteristic of no-self-conceit, the characteristic of no self-conceit). Eighth, it is the difference between Mahāyāna (Great Vehicle) and Hīnayāna (Lesser Vehicle). Ninth, it is the Bodhisattva-bhūmi-lakṣaṇa (characteristic of the Bodhisattva stage, the characteristic of the Bodhisattva's stage). Tenth, it is the Tathāgata-bhūmi-lakṣaṇa (characteristic of the Tathāgata stage, the characteristic of the Tathāgata's stage). Eleventh, it is the Karma-sthiti-lakṣaṇa (characteristic of action and maintenance, the characteristic of action and maintenance). Detailed explanations are as stated in the Ratnagotravibhāga. The Bodhisattvabhūmi (Stages of a Bodhisattva) has another chapter that connects the preceding twelve. It says that understanding the Śāsana-dharma (teachings of the Buddha) is called Dharma-pratisaṃvidā (unobstructed understanding of the Dharma). Understanding the characteristics of all dharmas is called Artha-pratisaṃvidā (unobstructed understanding of meaning), which refers to the two truths. In order to understand the characteristics of all dharmas, understanding the names of the dharmas is called Nirukti-pratisaṃvidā (unobstructed understanding of language). Explaining according to the differences in sounds is called Pratibhāna-pratisaṃvidā (unobstructed understanding of eloquence). Now, let's temporarily analyze the four unobstructed wisdoms using five meanings. Among them, the first one is different from what is said in the Bodhisattvabhūmi and Ratnagotravibhāga, and the latter four are roughly the same as what is said in the Ratnagotravibhāga. What are these five? First, the four unobstructed wisdoms are distinguished according to doctrine and meaning. Understanding all doctrines and the names of dharmas is called Dharma-pratisaṃvidā. Understanding the meaning of the two truths is called Artha-pratisaṃvidā. Understanding various worldly theories is called Nirukti-pratisaṃvidā. Those who study words extensively analyze the characteristics of words, those who study correct pronunciation distinguish the definite pronunciation, and those who study Śabda-vidyā (ancient Indian linguistics) skillfully use language, just like poetry here. Worldly debaters extensively analyze worldly affairs. Based on the preceding three abilities, they can freely expound and follow people's desires, which is called Pratibhāna-pratisaṃvidā. Whatever is expounded is without obstruction, which is the unobstructedness of language.
流滑無有忽滯。不可動轉言辭楷正。無所畏省所說決定。不畏他人有已得失名無畏省難可催伏。是名下結。
二約大乘小乘辯四。依如地經。了知一乘名法無礙。知三乘別名義無礙。今此經中知三乘別名法無礙。了知一乘名義無礙。有斯左右。於一法中作種種名說不可盡名辭無礙。依前名義種種異說多劫不盡稱人心欲名樂說無礙。
第三約就無我慢相以辯四種。初先正辯。依如地經。于第二義心無取著名法無礙。了知世諦心無取著名義無礙。今此經中於世諦法而不取著名法無礙。于第一義心無取著名義無礙。有此左右。於法名字知而不著名辭無礙。于說不著名樂說無礙。何以下辯。若取著者不名菩薩返以釋之。道言取著不名菩薩即顯菩薩法不取著。
迦葉白下問答重顯。迦葉先難。若不取著則不知法以不取著難破有知。若知法者則是取著以有所知難破不著。若知不著則無所知雙牒以徴。雖言有知以不著故還無所知。云何如來說知不著結非上言。下佛答之。初先正明菩薩無著。以是緣下引說證成。前中初言夫取著者不名無礙以為一門舉失顯得。無所取著乃名無礙復為一門辯得異失。是故以下廣上初門明著有失。于中初言有取著者心無無礙。人非菩薩但名凡夫。何故取著名凡下辨。句別有四。一明凡夫
【現代漢語翻譯】 現代漢語譯本： 流暢通達沒有停滯，言辭準確不可更改，沒有什麼可畏懼或省略的，所說的話語是確定的。不畏懼他人獲得或失去名聲，這是無畏，難以被摧毀或降伏，這叫做下結（lower fetters，低階束縛）。 第二，根據大乘和小乘來辨別四無礙辯才。依照《地經》（可能是指《十地經》），了知一乘（Ekayana，唯一乘）的道理叫做法無礙。知道三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的區別叫做義無礙。現在這部經中，知道三乘的區別叫做法無礙，了知一乘的道理叫做義無礙。有這樣的左右互用。對於一個法，能說出種種不同的名稱，說之不盡，叫做辭無礙。依據前面的名和義，能用種種不同的說法，經過多個劫數也說不完，並且能稱合人心意，叫做樂說無礙。 第三，根據對無我（Anatman，非我）的執著與否來辨別四種無礙辯才。首先正面辨別。依照《地經》，對於第二義（勝義諦）心無執取，叫做法無礙。了知世俗諦（Samvriti-satya，世俗諦）心無執取，叫做義無礙。現在這部經中，對於世俗諦的法而不執取，叫做法無礙。對於第一義（Paramartha-satya，勝義諦）心無執取，叫做義無礙。有這樣的左右互用。對於法的名字，知道而不執著，叫做辭無礙。對於所說的不執著，叫做樂說無礙。為什麼下面要辨別呢？如果執著，就不能稱為菩薩，反過來解釋它。說執著就不能稱為菩薩，就顯示了菩薩的法是不執著的。 迦葉（Kasyapa，佛陀十大弟子之一，以頭陀第一著稱）稟告佛陀，下面的問答再次顯明這個道理。迦葉首先發難：如果不執著，那就不知道法，用不執著來破斥有知。如果知道法，那就是執著，用有所知來破斥不執著。如果知而不執著，那就無所知，雙重否定來徵詢。雖然說是有知，因為不執著，還是等於無所知。如來（Tathagata，佛陀的稱號之一）您怎麼說知而不執著呢？總結並否定了前面的話。下面佛陀回答。首先正面說明菩薩沒有執著。因為這個緣故，下面引用佛陀所說的話來證明。前面中間說，凡是執著的人，他的心就沒有無礙，作為一個方面，舉出過失來顯明功德。沒有執著才能稱為無礙，又作為一個方面，辨別得到和失去的不同。所以下面廣泛地說明執著有過失。其中首先說，有執著的人，他的心就沒有無礙，這樣的人不是菩薩，只能稱為凡夫。為什麼執著就稱為凡夫呢？下面分別有四句。第一句說明凡夫。
【English Translation】 English version: Fluent and unobstructed, without any stagnation. The words are accurate and cannot be altered. There is nothing to fear or omit; what is said is definitive. Not fearing others' gain or loss of reputation, this is fearlessness, difficult to be destroyed or subdued. This is called the lower fetters. Second, distinguishing the four kinds of eloquence based on the Mahayana and Hinayana. According to the 'Earth Sutra' (possibly referring to the 'Ten Bhumi Sutra'), understanding the principle of Ekayana (One Vehicle) is called unobstructedness in Dharma. Knowing the distinctions of the Triyana (Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is called unobstructedness in meaning. In this sutra, knowing the distinctions of the Triyana is called unobstructedness in Dharma, and understanding the principle of Ekayana is called unobstructedness in meaning. There is such mutual use of both aspects. For one Dharma, being able to express various different names, speaking endlessly, is called unobstructedness in expression. Based on the preceding name and meaning, being able to use various different expressions, not exhausting them even after many kalpas, and being able to accord with people's desires, is called unobstructedness in delightful speech. Third, distinguishing the four kinds of eloquence based on attachment or non-attachment to Anatman (non-self). First, directly distinguish. According to the 'Earth Sutra', having no attachment in mind to the second meaning (ultimate truth) is called unobstructedness in Dharma. Knowing the Samvriti-satya (conventional truth) and having no attachment in mind is called unobstructedness in meaning. In this sutra, not being attached to the Dharma of Samvriti-satya is called unobstructedness in Dharma. Having no attachment in mind to the Paramartha-satya (ultimate truth) is called unobstructedness in meaning. There is such mutual use of both aspects. For the names of Dharma, knowing without being attached is called unobstructedness in expression. For what is said without being attached, it is called unobstructedness in delightful speech. Why distinguish below? If one is attached, one cannot be called a Bodhisattva, explaining it in reverse. Saying that attachment cannot be called a Bodhisattva shows that the Dharma of a Bodhisattva is non-attachment. Kasyapa (one of the Buddha's ten great disciples, known for being foremost in ascetic practices) reported to the Buddha, and the following questions and answers further clarify this principle. Kasyapa first raised a difficulty: if one is not attached, then one does not know the Dharma, using non-attachment to refute having knowledge. If one knows the Dharma, then one is attached, using having knowledge to refute non-attachment. If one knows without being attached, then one knows nothing, using double negation to inquire. Although it is said that there is knowledge, because of non-attachment, it is still equivalent to knowing nothing. How can the Tathagata (one of the Buddha's titles) say knowing without being attached? Summarizing and negating the previous words. Below, the Buddha answers. First, directly explain that Bodhisattvas have no attachment. Because of this reason, the following quotes the Buddha's words to prove it. The previous middle says, 'Whoever is attached, their mind has no unobstructedness,' taking one aspect, pointing out the fault to reveal the merit. Only without attachment can one be called unobstructed, again taking one aspect, distinguishing the difference between gain and loss. Therefore, the following extensively explains that attachment has faults. Among them, it first says, 'Whoever is attached, their mind has no unobstructedness,' such a person is not a Bodhisattva, but can only be called an ordinary person. Why is attachment called an ordinary person? Below, there are four sentences separately. The first sentence explains ordinary people.
取著於色乃至著識。二著故生貪。三貪故繫縛故不得免生老病死及諸煩惱。是故下結。是故取著名為凡夫結成向前人非菩薩。是取著者有前過故名為凡夫。以是義下結成向前心無無礙。以取著者貪縛義故無四無礙。
菩薩已於無量劫下廣上後門明不取得。句別有六。一明菩薩無量劫來知法知義。二知法義故於色不著乃至於識。三不著故不生貪心。四不貪故不為色等之所繫縛。五不縛故脫生老死一切煩惱。六以是下結。上來正明菩薩無著。以是緣下引說證成。于中初法次喻后合。以是下結。
第四約就修多羅說相辯四無礙。知字不忘名法無礙。于中初法。次舉六喻。下合顯法。知彼字義名義無礙。雖知名字而不知義舉劣顯勝。得義無礙則知于義辯勝過劣。云何知下正辯其相。于中先問。謂地下辨。先解向前法中六喻。后約顯法。自以言辭宣說前義名辭無礙。于中初明以種種辭演說一義亦無有義名辭無礙。猶如已下即事以顯。此等世法假有實無故曰無義。何故已下釋無所以。初先徴問。失義已下舉有顯無。真實之義佛菩薩境。辭是凡境。所以無義以是義故得辭無礙總以結之。說前辭義不可窮盡名為樂說。
第五約就二諦觀入以別四種。與地經中初總同矣。於此門中了知世諦名法無礙。知第二義名義無礙
【現代漢語翻譯】 現代漢語譯本： 執著於色（rupa，物質）乃至執著于識（vijnana，意識）。因為有這兩種執著，所以產生貪愛（tanha）。因為有貪愛，所以被束縛，因此無法免除生老病死以及各種煩惱。所以下面總結說：因此，執著於色等五蘊被稱為凡夫的繫縛，成就了面向生死輪迴的人，而不是菩薩。因為這些執著的人有之前的過失，所以被稱為凡夫。因為這個道理，下面總結說，面向生死輪迴的心沒有無礙。因為執著的人有貪愛和束縛的緣故，所以沒有四無礙（catu-pratisamvida）。
菩薩已經于無量劫之前，從下面廣泛地、從上面總結地闡明了不執著的道理。每一句都有六個要點：一是說明菩薩在無量劫以來了知法（dharma，佛法）了知義（artha，義理）；二是因爲了知法義，所以對於色不執著，乃至對於識也不執著；三是不執著，所以不生起貪心；四是不貪心，所以不被色等五蘊所束縛；五是不被束縛，所以解脫生老病死一切煩惱；六是用『以是』來總結。上面正是說明菩薩沒有執著。用『以是緣』來引述和證明。其中先說法，再用比喻，最後總結。用『以是』來總結。
第四，依據修多羅（sutra，經）的說法來辨別四無礙。知字不忘，名為法無礙（dharma-pratisamvida）。其中先說法，然後舉出六個比喻，下面總結來顯明法。知道字的意義，名為義無礙（artha-pratisamvida）。雖然知道名字，卻不知道意義，這是舉出較差的來顯示較好的。得到義無礙，那麼知道義理的辯論勝過不知道義理的。『云何知』下面正是辨別它的相狀。其中先提問，『謂地』下面辨別。先解釋前面法中的六個比喻，然後依據這些來顯明法。自己用言辭宣說前面的意義，名為辭無礙（nirukti-pratisamvida）。其中先說明用種種言辭演說一個義理，也沒有窮盡，名為辭無礙。『猶如已下』就是用事情來顯明。這些世間法，假有實無，所以說沒有意義。『何故已下』解釋沒有意義的原因。先提出疑問，『失義已下』舉出有來顯示無。真實的意義是佛菩薩的境界，言辭是凡夫的境界，所以沒有意義。『以是義故』得到辭無礙，總的來總結。宣說前面的辭義不可窮盡，名為樂說（pratibhana）。
第五，依據二諦（satya-dvaya，真諦和俗諦）的觀照進入來區別四種無礙。與《地經》中開始的總說相同。在這個門中，了知世俗諦（samvriti-satya）名為法無礙，了知第一義諦（paramartha-satya）名為義無礙。
【English Translation】 English version: Attachment to rupa (form/matter) and even attachment to vijnana (consciousness). Because of these two attachments, tanha (craving) arises. Because of tanha, one is bound, and therefore cannot escape birth, old age, death, and all kinds of afflictions. Therefore, the following concludes: Thus, attachment to the skandhas (aggregates) is called the bondage of ordinary beings, accomplishing those who are directed towards samsara (cyclic existence), not Bodhisattvas. Because those who are attached have previous faults, they are called ordinary beings. Because of this reason, the following concludes that the mind directed towards samsara has no unobstructedness. Because those who are attached have the meaning of craving and bondage, they do not have the four pratisamvida (unobstructed knowledges).
Bodhisattvas, from countless kalpas (eons) ago, have extensively and summarily clarified the principle of non-attachment. Each sentence has six key points: First, it explains that Bodhisattvas have known dharma (teachings) and artha (meaning) for countless kalpas; second, because they know dharma and meaning, they are not attached to rupa, and even not attached to vijnana; third, because they are not attached, they do not generate craving; fourth, because they are not craving, they are not bound by rupa and other skandhas; fifth, because they are not bound, they are liberated from birth, old age, death, and all afflictions; sixth, 'because of this' is used to summarize. The above precisely explains that Bodhisattvas have no attachment. 'Because of this reason' is used to cite and prove. Among them, first explain the dharma, then use metaphors, and finally summarize. 'Because of this' is used to summarize.
Fourth, according to the sutras, the four pratisamvida are distinguished. Knowing the words without forgetting is called dharma-pratisamvida (unobstructed knowledge of the dharma). Among them, first explain the dharma, then give six metaphors, and then summarize to reveal the dharma. Knowing the meaning of the words is called artha-pratisamvida (unobstructed knowledge of the meaning). Although knowing the names, but not knowing the meaning, this is to show the better by citing the inferior. Obtaining artha-pratisamvida, then knowing the debate of meaning surpasses not knowing the meaning. 'How to know' below is precisely to distinguish its characteristics. Among them, first ask the question, 'the ground' below distinguishes. First explain the six metaphors in the previous dharma, and then use these to reveal the dharma. Explaining the previous meaning with one's own words is called nirukti-pratisamvida (unobstructed knowledge of language). Among them, first explain that using various words to explain one meaning, and there is no exhaustion, is called nirukti-pratisamvida. 'Like below' is to show it with things. These worldly dharmas are provisionally existent and not truly existent, so it is said that there is no meaning. 'Why below' explains the reason for no meaning. First ask the question, 'loss of meaning below' cites existence to show non-existence. The true meaning is the realm of Buddhas and Bodhisattvas, and words are the realm of ordinary beings, so there is no meaning. 'Because of this meaning' obtaining nirukti-pratisamvida, summarizes it all. Explaining the previous words and meanings inexhaustibly is called pratibhana (unobstructed knowledge of eloquence).
Fifth, according to the contemplation and entry of the two truths (satya-dvaya), the four kinds of unobstructed knowledge are distinguished. It is the same as the initial general statement in the 'Ground Sutra'. In this gate, knowing samvriti-satya (conventional truth) is called dharma-pratisamvida, and knowing paramartha-satya (ultimate truth) is called artha-pratisamvida.
。習毗伽羅生智之論名辭無礙。修余世論名樂說無礙。所謂習前隨字論等。以此門中攝法寬多久字乃窮。是故皆言無量劫修。
上來廣辯。自下第四就人辯定。亦得名為簡大異小。于中初明聲聞緣覺無四無礙。迦葉白下問答會通。前中初先總明二乘無四無礙。何以故下別明二乘無四無礙。聲聞緣覺不能畢竟知辭義下復總明其聲聞緣覺無四無礙。就初總中聲聞緣覺得四無礙無有是處正明不得。九部經下拂權顯實明其不得。先舉昔權。后拂顯實。
就下別中先問起發。昔時言得。今以何義道其不得。下對釋之。于中先明緣覺不得。后辯聲聞。就緣覺中初總明其無四無礙。何故默下別明不得。是故緣覺一切無下總以結之。就初總中菩薩度生修四無礙舉大顯小。緣覺修寂。若化眾生但現神通默無所說。云何當有辯小異大。別中先明無辭無樂。何故默然徴前起后。下對釋之。于中先明緣覺之人不能說法令人得燸。乃至不能令人發於三菩提心。何以下釋。以無經故。是故下結。不能說故無辭無樂。次明無法。句別有四。一明其人。雖知於法無法無礙。二何以下釋無所以。緣覺知字無字無礙。為是無之。三何以下辨。前無字無礙所以。不知常住二字故無。四是故下結。下明無義。雖知于義無義無礙正明其無。真知義下舉
大顯小成其無義。以是下結。上來別解。是故緣覺無四無礙總以結之。
下次別明聲聞無四。先問后解。于中先明聲聞之人無三善巧。次別。后結。上來別明二乘無竟。
下復總顯。聲聞緣覺不能畢竟知辭知義略以摽舉。辭為樂本。義為法原。故偏舉之。下別解釋。于中七句。前三解釋無義所以。無自在智。知于境界無無礙智。無有十力四無所畏無一切智。不能度於十二緣河無清凈智。后四解釋無辭所以。一不知根。二未能下不能知于應根之法。三不知欲。四不能善下不能知于應欲之法。是故下結。
上來廣辯二乘無竟。
下次會通。今言異昔故須會之。迦葉先問。若聲聞等一切無者牒佛今語。云何已下以今徴昔。雖舉舍利及大目連為取拘絺。如其無下重複結徴。下佛為會。文別有三。一對勝彰劣。明二乘人四無礙智劣於菩薩故今說無。二我為凡下對劣顯勝。勝過凡夫故昔言有。三聲聞人或得一下以理辯釋。前中初先舉其喻事。如是已下明實不等。下約顯法。第二句中初明為凡說拘絺羅無礙第一汝問如是總以結會。第三句中或得一者四無礙中趣得一種。二亦如是。成前為凡說其第一。具四無礙成前不及菩薩之義。
上來正辯四無礙竟。
下就無礙明得不得。初說無得今人舍著。
【現代漢語翻譯】 現代漢語譯本： 大乘（Mahayana）顯示小乘（Hinayana）的成就是沒有意義的。這是對以上內容的總結。前面分別解釋了緣覺（Pratyekabuddha）沒有四無礙智（catu-pratisamvidā），這裡用總括的方式來總結。 接下來分別說明聲聞（Śrāvaka）沒有四無礙智。先提問后解答。其中先說明聲聞之人沒有三種善巧（kauśalya）。然後分別說明，最後總結。前面分別說明了二乘（Śrāvakayāna and Pratyekabuddhayāna）沒有究竟。 下面再次總括地顯示，聲聞和緣覺不能究竟地知辭知義，這裡略微地標舉出來。辭是樂說的根本，義是佛法的根源，所以偏重地舉出這兩者。下面分別解釋。其中有七句。前三句解釋沒有意義的原因。沒有自在智（pratibhāna-jñāna），對於境界沒有無礙智（nirukti-pratisamvidā）。沒有十力（daśa-balāni）、四無所畏（catvāri vaiśāradyāni）、一切智（sarvajñāna），不能度過十二緣起之河（dvādaśāṅga-pratītyasamutpāda）沒有清凈智（vyavadāna-jñāna）。后四句解釋沒有辭的原因。一，不知根（indriya）；二，未能通達，不能知曉應根之法；三，不知欲（āśaya）；四，不能善巧，不能知曉應欲之法。因此下面總結。 前面廣泛地辯論了二乘沒有究竟。 接下來進行會通。現在所說與過去不同，所以需要會通。迦葉（Kāśyapa）先提問，如果聲聞等一切都沒有，這是重複佛陀現在所說的話。『云何已下』是用現在來質疑過去。雖然舉出舍利弗（Śāriputra）和大目犍連（Mahāmaudgalyāyana），是爲了選取拘絺羅（Kauṣṭhila）。『如其無下』重複地總結並質疑。下面佛陀進行會通。文句分別有三點。一，對比殊勝來彰顯低劣，說明二乘之人四無礙智不如菩薩（Bodhisattva），所以現在說沒有。二，『我為凡下』對比低劣來顯示殊勝，勝過凡夫，所以過去說有。三，聲聞之人或者得到一種，用道理來辯論解釋。前面第一點先舉出比喻的事例。『如是已下』說明實際不相等。下面約顯法。第二句中，先說明為凡夫說拘絺羅沒有無礙智第一，你這樣問，總括地總結會通。第三句中，『或得一者』在四無礙智中趣得一種。二，『亦如是』，成就前面為凡夫說他得到第一。具備四無礙智，成就前面不如菩薩的意義。 前面正式辯論了四無礙智完畢。 下面就無礙智說明得到與否。起初說沒有得到，現在人們捨棄執著。
【English Translation】 English version: The Mahayana (Great Vehicle) showing the achievements of the Hinayana (Small Vehicle) is meaningless. This is a conclusion to the above. The above separately explained that the Pratyekabuddha (Solitary Buddha) does not have the four unhindered knowledges (catu-pratisamvidā), and this is summarized in a comprehensive way. Next, it separately explains that the Śrāvaka (Hearer) does not have the four unhindered knowledges. First ask, then answer. Among them, it first explains that the Śrāvaka person does not have the three skillful means (kauśalya). Then explain separately, and finally summarize. The above separately explained that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not have ultimate attainment. Below, it again comprehensively shows that the Śrāvaka and Pratyekabuddha cannot ultimately know the meaning of words and the meaning of principles, and this is briefly pointed out here. Words are the root of eloquence, and meaning is the source of the Dharma, so these two are emphasized. The following separately explains. There are seven sentences in it. The first three sentences explain the reason for having no meaning. There is no unobstructed wisdom (pratibhāna-jñāna), and there is no unhindered knowledge (nirukti-pratisamvidā) of realms. Without the ten powers (daśa-balāni), the four fearlessnesses (catvāri vaiśāradyāni), and the all-knowing wisdom (sarvajñāna), one cannot cross the river of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) and has no pure wisdom (vyavadāna-jñāna). The last four sentences explain the reason for having no words. First, not knowing the roots (indriya); second, failing to understand, unable to know the Dharma that corresponds to the roots; third, not knowing the desires (āśaya); fourth, unable to be skillful, unable to know the Dharma that corresponds to the desires. Therefore, the following concludes. The above extensively debated that the Two Vehicles have no ultimate attainment. Next, reconcile and connect. What is said now is different from the past, so it needs to be reconciled. Kāśyapa (one of the Buddha's disciples) first asks, if the Śrāvakas and others have nothing, this is repeating what the Buddha is saying now. '云何已下' (Yun He Yi Xia) is using the present to question the past. Although Śāriputra (one of the Buddha's chief disciples) and Mahāmaudgalyāyana (another of the Buddha's chief disciples) are mentioned, it is to select Kauṣṭhila (another disciple). '如其無下' (Ru Qi Wu Xia) repeatedly summarizes and questions. Below, the Buddha reconciles. The sentences are divided into three points. First, compare the superior to highlight the inferior, explaining that the four unhindered knowledges of the Two Vehicles are inferior to the Bodhisattva (Enlightenment Being), so now it is said that they do not have them. Second, '我為凡下' (Wo Wei Fan Xia) compares the inferior to show the superior, surpassing ordinary people, so it was said in the past that they have them. Third, the Śrāvaka person may obtain one, using reason to debate and explain. The first point above first gives an example of the event. '如是已下' (Ru Shi Yi Xia) explains that the reality is not equal. Below, it is about revealing the Dharma. In the second sentence, first explain that for ordinary people, Kauṣṭhila does not have the first unhindered knowledge, you ask like this, comprehensively summarize and reconcile. In the third sentence, '或得一者' (Huo De Yi Zhe) obtains one kind among the four unhindered knowledges. Second, '亦如是' (Yi Ru Shi), achieving the previous saying that he obtained the first for ordinary people. Having the four unhindered knowledges achieves the meaning of not being as good as the Bodhisattva. The above formally debated the four unhindered knowledges completely. Below, regarding the unhindered knowledges, it explains whether they are obtained or not. At first, it was said that they were not obtained, and now people abandon attachments.
如來先為純陀說下宣說有得使人證入。明無得中迦葉初先難破有得成其無得。次佛述成廣明無得。迦葉下復顯已問意。就初難中如佛先說梵行品中菩薩知見得四無礙牒佛上言。菩薩知見則無所得亦無有心言無所得辯正道理。菩薩得正知見之時不取有相故無所得。不取無相故亦無心。言無所得是菩薩下以實無得破佛有得。于中先牒向前無得。若使已下徴破有得。云何已下結非佛語。下佛先嘆。後述其言廣明無得。有十複次。前九複次以言遣相明其無得。后一複次以言遣言明其無得。就前九中初一正就四無礙智以明無得。后八傍就余義說之。余義是其無礙眷屬。所以通辯。初複次中無所得者名四無礙當相正辯。菩薩無礙證實方成。證實離相故名無得。何以故下破遣有得成前無得。何故徴問。下對顯之。得名為礙。礙名四倒。反舉有得。情取名得。得妨實慧故名為礙。礙是常樂我凈四倒故復指之。菩薩無倒故得無礙破得顯無。是故下結。后八番中初就解惑相對分別。第二生死涅槃相對。第三大乘小乘相對。第四方等十一部相對。第五空定有心相對。第六常樂我凈之法與彼無常苦無我等八法相對。第七一門情理相對。第八大小菩提相對。下還就此宣說有得。宜審記知。
就初對中句別有二。一當相正辯。無所得者名為智
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號）首先為純陀（Cunda，人名）宣說證入之法，闡明無所得之理，使人證悟。在闡明無所得的過程中，迦葉（Kasyapa，佛陀的弟子）首先發難，破斥有得之說，從而成就無所得之理。然後佛陀進一步闡述，廣泛闡明無所得之義。迦葉隨後再次表明自己提問的意圖。在最初的詰難中，如來先引用梵行品中的話，菩薩以知見獲得四無礙智（catuh-pratisamvida，四種無礙的智慧），並以此反駁佛陀之前的言論。菩薩的知見是無所得，也沒有任何心念認為自己有所得，這才是辯論正道的道理。菩薩在獲得正知見的時候，不執著于有相，所以是無所得；不執著于無相，所以也沒有任何心念。說『無所得』，是菩薩用真實的無所得來破斥佛陀的有得之說。其中，先引用之前的無所得之說，然後進一步質問，破斥有得之說。『云何』以下總結說這不是佛陀的言語。下面佛陀先讚歎，然後陳述迦葉的言論，廣泛闡明無所得之理，共有十個複次（重複解釋）。前九個複次用言語遣除對相的執著，闡明無所得之理。后一個複次用言語遣除對言語本身的執著，闡明無所得之理。在前九個複次中，第一個複次直接就四無礙智來闡明無所得之理，后八個複次則從其他方面來說明，這些方面是無礙智的眷屬，所以一併加以辯論。第一個複次中，『無所得者名為四無礙』，這是直接就四無礙智的體相進行辯論。菩薩證得無礙，才能成就佛果。證得無礙是因為遠離了對相的執著，所以稱為無所得。『何以故』以下破斥有得之說，從而成就之前的無所得之理。『何故』是提問的原因。下面進行對比顯明。『得』被稱為『礙』，『礙』指的是常、樂、我、凈四倒（viparyasa，四種顛倒的知見）。反過來指出有得的過患，情執取著就叫做『得』，『得』妨礙真實的智慧，所以稱為『礙』。『礙』是常、樂、我、凈四倒，所以再次指出。菩薩沒有顛倒的知見，所以獲得無礙，破除有得，顯明無所得。『是故』以下進行總結。在後面的八個複次中，第一個複次就解惑相對進行分別，第二個複次就生死涅槃相對進行分別，第三個複次就大乘小乘相對進行分別，第四個複次就方等十一部相對進行分別，第五個複次就空定有心相對進行分別，第六個複次就常樂我凈之法與無常苦無我等八法相對進行分別，第七個複次就一門情理相對進行分別，第八個複次就大小菩提相對進行分別。下面還將就此宣說有得之說，應該仔細記住。就第一個相對而言，句子分別有兩種，一是直接就體相進行辯論，『無所得者名為智』。
【English Translation】 English version: The Tathagata (title of the Buddha) first expounded the Dharma of attainment to Cunda (a person's name), clarifying the principle of non-attainment, enabling people to realize enlightenment. In the process of elucidating non-attainment, Kasyapa (Buddha's disciple) first raised a challenge, refuting the theory of attainment, thereby achieving the principle of non-attainment. Then the Buddha further elaborated, extensively clarifying the meaning of non-attainment. Kasyapa then reiterated his intention in asking the question. In the initial challenge, the Tathagata first quoted the words from the Brahmacarya chapter, that Bodhisattvas gain the fourfold perfect knowledge (catuh-pratisamvida, four kinds of unimpeded wisdom) through knowledge and insight, and used this to refute the Buddha's previous remarks. The Bodhisattva's knowledge and insight is non-attainment, and there is no thought of having attained anything, which is the principle of debating the right path. When a Bodhisattva gains right knowledge and insight, he does not cling to forms, so it is non-attainment; he does not cling to formlessness, so there is no thought. Saying 'non-attainment' is the Bodhisattva using true non-attainment to refute the Buddha's theory of attainment. Among them, first quoting the previous theory of non-attainment, and then further questioning, refuting the theory of attainment. 'How' below concludes that this is not the Buddha's words. Below, the Buddha first praises, and then states Kasyapa's words, extensively clarifying the principle of non-attainment, with a total of ten repetitions (repeated explanations). The first nine repetitions use words to dispel attachment to forms, clarifying the principle of non-attainment. The last repetition uses words to dispel attachment to words themselves, clarifying the principle of non-attainment. In the first nine repetitions, the first repetition directly elucidates the principle of non-attainment based on the fourfold perfect knowledge, and the last eight repetitions explain it from other aspects, which are the retinue of unimpeded wisdom, so they are debated together. In the first repetition, 'non-attainment is called the fourfold perfect knowledge', which is a direct debate on the substance of the fourfold perfect knowledge. Bodhisattvas attain unimpededness in order to achieve Buddhahood. Attaining unimpededness is because of being away from attachment to forms, so it is called non-attainment. 'Why' below refutes the theory of attainment, thereby achieving the previous principle of non-attainment. 'Why' is the reason for asking. The following is a comparison and clarification. 'Attainment' is called 'obstacle', and 'obstacle' refers to the four inversions of permanence, bliss, self, and purity (viparyasa, four kinds of inverted views). Conversely, pointing out the faults of attainment, emotional clinging is called 'attainment', and 'attainment' hinders true wisdom, so it is called 'obstacle'. 'Obstacle' is the four inversions of permanence, bliss, self, and purity, so it is pointed out again. Bodhisattvas have no inverted views, so they attain unimpededness, break through attainment, and clarify non-attainment. 'Therefore' below is a summary. In the following eight repetitions, the first repetition distinguishes between resolving doubts, the second repetition distinguishes between samsara and nirvana, the third repetition distinguishes between Mahayana and Hinayana, the fourth repetition distinguishes between Vaipulya and the twelve divisions, the fifth repetition distinguishes between emptiness samadhi and mind, the sixth repetition distinguishes between the Dharma of permanence, bliss, self, and purity and the eight dharmas such as impermanence, suffering, non-self, etc., the seventh repetition distinguishes between one gate and emotional reasoning, and the eighth repetition distinguishes between great and small Bodhi. Below, the theory of attainment will also be expounded, which should be carefully remembered. Regarding the first relative, the sentences are divided into two types, one is to directly debate the substance, 'non-attainment is called wisdom'.
慧。菩薩得慧故無所得。二破遣有得成前無得。先舉有得。次明菩薩斷故無得。是故下結。余對例爾。文皆可知。上來九番以言遣相明其無得。
第十番中汝問無得我說無得以言遣言明無所得。咽咳舌齒和合出聲。為問為說實則不有故無所得。若說有得是魔眷屬非我弟子舉過勸舍。
自下迦葉顯已問意。于中先明如來宣說無得之益。令多眾生斷有相心。以是事下明已問意。
自下第二次明有得。于中初先略明有得。如文殊等詎有幾下廣明有得。前中迦葉先舉上偈請問如來。以此偈中備含得義故舉請佛。下佛答之。先明此偈普為一切。彰一切人悉有所得。時文殊下彰彼文殊先已解知不須更說。前中約對四人辯之。一明為化凡夫眾生而說是偈。彰彼凡夫有所得義。凡夫之人現有生死染污之法名為本有。現無出世涅槃凈法說為今無。現無出世涅槃凈法故名本無。現有生死染污之法說為今有。凡夫本有生死之法三世常有無是處故當必除舍。本無凈法三世常無無是處故當必得之。故非無得。二亦為下明為聲聞辟支佛說。即顯二乘有所得義。義同前解。二乘現有無常苦等名為本有。現無諸佛常樂凈等說為今無。現無諸佛常樂凈等名為本無。現有無常苦無我等說為今有。二乘本有無常苦等三世常有無是處故當必除
【現代漢語翻譯】 現代漢語譯本： 慧，菩薩因為獲得智慧所以無所得。第二，破除有得，成就前面的無所得。先提出有得，其次說明菩薩斷除的緣故無所得。『是故』以下總結。其餘的對比也是這樣。文中的意思都可以理解。上面九次用言語遣除表象，說明其無所得。 第十次中，你問無所得，我說無所得，用言語遣除言語，說明無所得。咽喉、咳嗽、舌頭、牙齒和合發出聲音，無論是問還是說，實際上並不存在，所以無所得。如果說有得，那就是魔的眷屬，不是我的弟子，這是舉出過失勸人捨棄。 從下面開始，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）闡明已經提出的意思。其中先說明如來說明無所得的益處，使眾多眾生斷除有相之心。以『是事』以下說明已經提出的意思。 從下面開始，第二次說明有得。其中先簡略說明有得，如文殊（Mañjuśrī，象徵智慧的菩薩）等。『詎有幾』以下廣泛說明有得。前面，迦葉先舉出上面的偈頌請問如來。因為這個偈頌中完備地包含著得的含義，所以舉出請問佛陀。下面佛陀回答。先說明這個偈頌普遍爲了所有的人，彰顯所有的人都有所得。『時文殊』以下彰顯文殊先前已經理解知道，不需要再說了。前面，針對四種人進行辨析。一，說明爲了教化凡夫眾生而說這個偈頌，彰顯那些凡夫有所得的意義。凡夫之人，現在有生死染污的法，稱為本有。現在沒有出世的涅槃清凈的法，說為今無。現在沒有出世的涅槃清凈的法，所以名為本無。現在有生死染污的法，說為今有。凡夫本有的生死之法，三世常有，沒有不是這樣的地方，所以應當必定除舍。本無的清凈之法，三世常無，沒有不是這樣的地方，所以應當必定得到它。所以不是無所得。二，『亦為』以下說明為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）說，就顯示二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘的合稱）有所得的意義。意義與前面的解釋相同。二乘現在有無常、苦等，稱為本有。現在沒有諸佛的常、樂、凈等，說為今無。現在沒有諸佛的常、樂、凈等，名為本無。現在有無常、苦、無我等，說為今有。二乘本有的無常、苦等，三世常有，沒有不是這樣的地方，所以應當必定除
【English Translation】 English version: Wisdom. Because Bodhisattvas (enlightened beings) attain wisdom, they have nothing to attain. Secondly, refuting 'having attainment' accomplishes the preceding 'no attainment'. First, 'having attainment' is presented. Second, it is explained that Bodhisattvas have nothing to attain because they have severed [attachments]. 'Therefore' below concludes. The remaining comparisons are similar. The meaning of the text can be understood. The above nine times use words to dispel appearances, clarifying that there is nothing to attain. In the tenth instance, you ask about 'no attainment', and I speak of 'no attainment', using words to dispel words, clarifying 'no attainment'. The throat, cough, tongue, and teeth combine to produce sound. Whether it is asking or speaking, in reality, it does not exist, therefore there is nothing to attain. If one speaks of 'having attainment', that is a member of the demon's retinue, not my disciple. This is pointing out the fault to encourage abandonment. From below, Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) clarifies the meaning of his question. Among them, first, it is explained that the Tathāgata (another name for the Buddha) speaks of the benefit of 'no attainment', causing many sentient beings to sever the mind of 'having appearances'. 'Because of this matter' below clarifies the meaning of the question already raised. From below, the second time explains 'having attainment'. Among them, first, 'having attainment' is briefly explained, such as Mañjuśrī (the Bodhisattva of wisdom). 'How many are there?' below extensively explains 'having attainment'. Previously, Kāśyapa first cited the above verse to ask the Tathāgata. Because this verse completely contains the meaning of 'attainment', it is cited to ask the Buddha. Below, the Buddha answers. First, it is explained that this verse is universally for everyone, manifesting that everyone has something to attain. 'At that time, Mañjuśrī' below manifests that Mañjuśrī had already understood and knew, and there is no need to say it again. Previously, it was analyzed in relation to four types of people. One, it is explained that this verse is spoken to teach ordinary sentient beings, manifesting that those ordinary people have the meaning of 'having attainment'. Ordinary people currently have the dharmas (teachings) of birth, death, and defilement, which are called 'originally having'. Currently, they do not have the pure dharmas of Nirvāṇa (liberation) that transcend the world, which is said to be 'now not having'. Currently, they do not have the pure dharmas of Nirvāṇa that transcend the world, therefore it is called 'originally not having'. Currently, they have the dharmas of birth, death, and defilement, which is said to be 'now having'. The originally having dharmas of birth and death of ordinary people always exist in the three times (past, present, future), and there is no place where it is not so, therefore they should definitely be eliminated. The originally not having pure dharmas always do not exist in the three times, and there is no place where it is not so, therefore they should definitely be attained. Therefore, it is not 'no attainment'. Two, 'also for' below explains that it is spoken for Śrāvakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), which reveals the meaning of 'having attainment' for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The meaning is the same as the previous explanation. The Two Vehicles currently have impermanence, suffering, etc., which are called 'originally having'. Currently, they do not have the permanence, bliss, purity, etc. of all Buddhas, which is said to be 'now not having'. Currently, they do not have the permanence, bliss, purity, etc. of all Buddhas, which is called 'originally not having'. Currently, they have impermanence, suffering, no-self, etc., which is said to be 'now having'. The originally having impermanence, suffering, etc. of the Two Vehicles always exist in the three times, and there is no place where it is not so, therefore they should definitely be eliminated.
舍。本時所無常樂凈等三世常無無是處故當必得之。故非無得。三明此偈為文殊說。言對文殊即是通為諸菩薩說。即顯菩薩有所得義。義如前釋。四明此偈為純陀說彰佛有得。純陀向前疑佛不得常住之法。故對其人明佛有得。義如上解。以此會通不但說佛。是以說言不但正為純陀一人。
下明文殊先已解知不勞更說。文殊將問我知為說即得解者。道前三乘同性中說彼得解也。以此驗求。明知文殊前有問意。但默不彰。為此語者彰前偈義文殊解意不勞更釋。欲使迦葉更為餘人啟請起發上來略辯。
次廣論。迦葉先請。如文殊等詎有幾人簡勝異劣。唯愿更說為下啟請。下佛初先敕聽許說。后為辯釋。文別有二。一正解前偈明佛有得。二如來普為諸眾生下就佛化他明他有得。前中八番。今先對上十無得法辯其同異。然後釋文。言同異者。此八番中五番同上。第一番中涅槃波若同前十中第二智慧第三涅槃。第三番中常樂我凈同前第七。第六番中畢竟空定同前第六。第七一乘同前第四。第八方等同前第五。余皆不同。何故不同。法門無量趣舉皆得。
今初番中約就波若及大涅槃宣說有得。文別有三。一釋偈中本有今無。本有煩惱今無涅槃。即說本昔有煩惱時以之為今。無涅槃者望方便凈無體故無。望性凈果未
【現代漢語翻譯】 現代漢語譯本：舍（Śarīra，遺骨）。本時所無常樂凈等三世常無無是處故當必得之。故非無得。三明此偈為文殊（Mañjuśrī）說。言對文殊即是通為諸菩薩說。即顯菩薩有所得義。義如前釋。四明此偈為純陀（Cunda）說彰佛有得。純陀向前疑佛不得常住之法。故對其人明佛有得。義如上解。以此會通不但說佛。是以說言不但正為純陀一人。 下明文殊先已解知不勞更說。文殊將問我知為說即得解者。道前三乘同性中說彼得解也。以此驗求。明知文殊前有問意。但默不彰。為此語者彰前偈義文殊解意不勞更。使迦葉（Kāśyapa）更為餘人啟請起發上來略辯。 次廣論。迦葉先請。如文殊等詎有幾人簡勝異劣。唯愿更說為下啟請。下佛初先敕聽許說。后為辯釋。文別有二。一正解前偈明佛有得。二如來普為諸眾生下就佛化他明他有得。前中八番。今先對上十無得法辯其同異。然後釋文。言同異者。此八番中五番同上。第一番中涅槃（Nirvāṇa）波若（Prajñā）同前十中第二智慧第三涅槃。第三番中常樂我凈同前第七。第六番中畢竟空定同前第六。第七一乘同前第四。第八方等同前第五。余皆不同。何故不同。法門無量趣舉皆得。 今初番中約就波若及大涅槃宣說有得。文別有三。一釋偈中本有今無。本有煩惱今無涅槃。即說本昔有煩惱時以之為今。無涅槃者望方便凈無體故無。望性凈果未
【English Translation】 English version: Śarīra (relics). The impermanence, bliss, purity, etc., that were not present at that time, and were eternally absent in the three periods, are certainly obtainable because there is no such place. Therefore, it is not unobtainable. Thirdly, this verse is spoken for Mañjuśrī (the Bodhisattva of wisdom). Speaking to Mañjuśrī means speaking generally to all Bodhisattvas. This reveals the meaning that Bodhisattvas have something to obtain. The meaning is as explained before. Fourthly, this verse is spoken for Cunda, revealing that the Buddha has something to obtain. Cunda previously doubted that the Buddha could not obtain the Dharma of eternal abiding. Therefore, for that person, it is clarified that the Buddha has something to obtain. The meaning is as explained above. This explanation clarifies that it is not only about the Buddha. Therefore, it is said that it is not only for Cunda alone. It is explained below that Mañjuśrī already understands and does not need further explanation. Mañjuśrī will ask, 'I know, so why explain?' Those who understand can be explained in the Dharma of the same nature of the previous three vehicles. This is verified by seeking. It is clear that Mañjuśrī had a question in mind before, but remained silent. This speaker clarifies the meaning of the previous verse, that Mañjuśrī understands and does not need further explanation. Kāśyapa (one of the principal disciples of Gautama Buddha) is prompted to ask for further explanation for others, initiating the above brief discussion. Next is a broad discussion. Kāśyapa first asks, 'How many people are there like Mañjuśrī?' distinguishing between superior and inferior. 'I wish you would explain further,' initiating the request below. The Buddha first commands, listens, and permits the explanation. Then, he explains and interprets. The text is divided into two parts. First, it directly explains the previous verse, clarifying that the Buddha has something to obtain. Second, 'The Tathagata universally for all sentient beings...' below, based on the Buddha's transformation of others, clarifies that others have something to obtain. There are eight sections in the former. Now, first, in contrast to the above ten unobtainable Dharmas, the similarities and differences are discussed. Then, the text is explained. Regarding the similarities and differences, five of these eight sections are the same as above. In the first section, Nirvāṇa (the cessation of suffering) and Prajñā (wisdom) are the same as the second wisdom and third Nirvāṇa in the previous ten. In the third section, permanence, bliss, self, and purity are the same as the seventh above. In the sixth section, ultimate emptiness and samādhi are the same as the sixth above. The seventh, the One Vehicle, is the same as the fourth above. The eighth, Vaipulya, is the same as the fifth above. The rest are different. Why are they different? The Dharma doors are limitless, and any approach can lead to attainment. Now, in the first section, the attainment is declared based on Prajñā and the Great Nirvāṇa. The text is divided into three parts. First, it explains 'originally present, now absent' in the verse. Originally, there were afflictions, now there is no Nirvāṇa. That is, it says that the afflictions that existed in the past are now considered as present. The absence of Nirvāṇa means that it has no substance in terms of expedient purity. In terms of the purity of nature, the fruit has not yet
顯故無。二解偈中本無今有。本無波若今有煩惱。三若沙門下解釋三世無有是處。本有煩惱三世恒有無是處故佛今斷盡。此明有斷。即顯本昔所無涅槃及與波若三世恒無無是處故今已證會。此明有得。
第二約就如來法身宣說有得。句亦有三。一解偈中本有今無本。時但有父母生身無佛法身。此乃如來法報兩身通名法身。望佛報身無體故無。望佛法身未顯故無。二釋偈中本無今有。三若沙門下釋三世有無是處義。本時所有生死之身三世恒有無是處故佛今斷除。此明有斷。即顯本昔所無法身三世常無無是處故佛今得之。此明有得。第三約就常樂我凈宣說有得。三句同前。第四約就六度明得。第五約就三十七品無邊之身以明有得。第六約就空定說得。第七約就一乘辯得。第八約就方等經典宣說有得。文皆三句。類上可知。
自下次明化他有得。文別有二。一略明有得。二迦葉言第一義諦亦名道下廣明有得。又前略中就第一義明其有得。廣中就通菩提涅槃以明有得。略中有三。一明如來隨化眾生種種異說。二一切世諦若於如來即第一下明佛化意。為使眾生得第一義故說世諦。三是故汝先不應難下明諸眾生因化有得非無現得。前中五句。一明如來隨化眾生種種異說。二何以下釋。三明如來所說不虛。四何以下釋。
【現代漢語翻譯】 現代漢語譯本 顯現的緣故而說無。第二，解釋偈頌中原本沒有現在有。原本沒有般若（Prajna，智慧）現在有煩惱。第三，『若沙門下』解釋三世沒有這種情況。原本有煩惱，三世恒常有，沒有斷除的情況，所以佛現在斷盡了。這說明有斷除。就顯現出原本過去所沒有的涅槃（Nirvana，寂滅）以及般若，三世恒常沒有，沒有證得的情況，現在已經證悟了。這說明有獲得。
第二，依據如來的法身（Dharmakaya，佛的法性之身）宣說有獲得。句子也有三個。第一，解釋偈頌中原本有現在沒有。原本只有父母所生的肉身，沒有佛的法身。這裡所說的如來法身，是法身和報身（Sambhogakaya，佛的報應身）的通稱。相對於佛的報身，因為沒有形體所以說沒有。相對於佛的法身，因為沒有顯現所以說沒有。第二，解釋偈頌中原本沒有現在有。第三，『若沙門下』解釋三世有無是處（沒有道理）的含義。原本所有的生死之身，三世恒常有，沒有斷除的情況，所以佛現在斷除了。這說明有斷除。就顯現出原本過去所沒有的法身，三世常沒有，沒有獲得的情況，所以佛現在獲得了。這說明有獲得。第三，依據常樂我凈（Nitya-sukha-atma-subha，永恒、喜樂、真我、清凈）宣說有獲得。三個句子和前面相同。第四，依據六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）說明獲得。第五，依據三十七道品（Bodhipakkhiya-dharma，三十七種修道品類）無邊之身來說明有獲得。第六，依據空定（Sunyata-samadhi，證悟空性的禪定）說獲得。第七，依據一乘（Ekayana，唯一成佛之道）辨別獲得。第八，依據方等經典宣說有獲得。文句都是三個，可以參照上面理解。
『自下』說明化他（為他人說法）有獲得。文句分為兩個部分。第一，簡略說明有獲得。第二，『迦葉言第一義諦亦名道下』詳細說明有獲得。而且前面簡略的部分就第一義（Paramartha，最高的真理）說明其有獲得。詳細的部分就通往菩提（Bodhi，覺悟）和涅槃說明有獲得。簡略的部分有三個方面。第一，說明如來隨順教化眾生而有種種不同的說法。第二，『一切世諦若於如來即第一下』說明佛陀教化的用意。爲了使眾生獲得第一義，所以說世俗諦（Samvriti-satya，相對真理）。第三，『是故汝先不應難下』說明諸位眾生因為教化而有獲得，並非沒有現在獲得的。前面的部分有五個句子。第一，說明如來隨順教化眾生而有種種不同的說法。第二，『何以下』解釋。第三，說明如來說法不虛妄。第四，『何以下』解釋。
【English Translation】 English version It is said to be non-existent because of manifestation. Secondly, explaining the verse 'originally non-existent, now existent.' Originally there was no Prajna (wisdom), now there is affliction. Thirdly, 'If a Shramana (ascetic) below' explains that there is no such thing in the three times (past, present, future). Originally there was affliction, which always exists in the three times, and there is no such thing as cessation, so the Buddha now completely cuts it off. This explains that there is cessation. It reveals that Nirvana (liberation) and Prajna, which were originally non-existent in the past, are always non-existent in the three times, and there is no such thing as attainment, but now they have been realized. This explains that there is attainment.
Secondly, based on the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha) of the Tathagata (Buddha), it is declared that there is attainment. There are also three sentences. First, explaining the verse 'originally existent, now non-existent.' Originally, there was only the physical body born of parents, and there was no Dharmakaya of the Buddha. The Dharmakaya of the Tathagata mentioned here is a general term for both the Dharmakaya and the Sambhogakaya (the body of enjoyment). Relative to the Sambhogakaya of the Buddha, it is said to be non-existent because it has no form. Relative to the Dharmakaya of the Buddha, it is said to be non-existent because it has not manifested. Secondly, explaining the verse 'originally non-existent, now existent.' Thirdly, 'If a Shramana below' explains the meaning of 'no such place' in the three times. The original body of birth and death always exists in the three times, and there is no such thing as cessation, so the Buddha now cuts it off. This explains that there is cessation. It reveals that the Dharmakaya, which was originally non-existent in the past, is always non-existent in the three times, and there is no such thing as attainment, so the Buddha now attains it. This explains that there is attainment. Thirdly, based on Nitya-sukha-atma-subha (eternity, bliss, self, purity), it is declared that there is attainment. The three sentences are the same as before. Fourthly, based on the Six Paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom), it is explained that there is attainment. Fifthly, based on the thirty-seven Bodhipakkhiya-dharma (factors of enlightenment) and the boundless body, it is explained that there is attainment. Sixthly, based on Sunyata-samadhi (emptiness concentration), it is said that there is attainment. Seventhly, based on Ekayana (the one vehicle to Buddhahood), it is distinguished that there is attainment. Eighthly, based on the Vaipulya Sutras (extensive teachings), it is declared that there is attainment. The sentences are all three, which can be understood by referring to the above.
'From below' it is explained that there is attainment through teaching others. The sentences are divided into two parts. First, a brief explanation of attainment. Secondly, 'Kashyapa said that the first noble truth is also called the path below' gives a detailed explanation of attainment. Moreover, the previous brief part explains its attainment based on Paramartha (the ultimate truth). The detailed part explains attainment based on the path to Bodhi (enlightenment) and Nirvana. The brief part has three aspects. First, it explains that the Tathagata has various different teachings according to the different beings he teaches. Secondly, 'All worldly truths, if they are in the Tathagata, are the first below' explains the intention of the Buddha's teachings. In order to enable beings to attain the first truth, the Samvriti-satya (conventional truth) is spoken. Thirdly, 'Therefore, you should not have questioned below' explains that all beings have attainment because of teaching, and there is no present attainment. The previous part has five sentences. First, it explains that the Tathagata has various different teachings according to the different beings he teaches. Secondly, 'What follows below' explains. Thirdly, it explains that the Tathagata's teachings are not false. Fourthly, 'What follows below' explains.
五明眾生因妄得益。佛亦說之。初中如來普為眾生雖知諸法說不知者。隨順世諦說知諸法。于第二義無法可知故云不知。雖見諸法說不見者類同前釋。此義如上八知見中具廣分別。有相之法說無相者。世諦有相於第一義宣說無相。無相之法說有相者翻前可知。實有無常說有當者。生死無常宣說其中有常法性。常說無常翻前可知。又如佛說三十三天常樂我凈。此亦是其無常說常。如來實常隨化示滅。此亦是其常說無常。樂我凈等類皆同爾。三乘說一一說三者隨化三乘。就實論一真實一乘隨化分三。略相說廣廣說略者如上文說。十二因緣總名有為名廣說略。一有為中開分十二名略說廣。如是一切。
此前就經。下就律辯。四重之法說偷蘭者如僧祇律。盜人四錢三角已上名波羅夷。四分律等說為偷蘭。是事云何。彼說十九摩沙迦成一吉利沙。一吉利沙分為四分。盜得一分即名犯重。是故說為四錢三角。摩沙應是古大銅錢。偷蘭遮法說四重者翻前即是。犯說非犯非犯說犯者。如八不凈儉畜非犯豐則成犯。如是一切。輕罪說重重說輕者。如四分中於他財物燒埋壞色犯波羅夷。十誦律中犯越毗尼突吉羅罪。又四分中著白色衣犯波逸提。不點而畜犯突吉羅。僧祇律中著白色衣犯突吉羅。不點而畜犯波逸提。又四分中說有女人父
【現代漢語翻譯】 現代漢語譯本：五明（Pancavidyāsthāna，聲明、工巧明、醫方明、因明、內明）眾生因為虛妄而獲得利益。佛陀也這樣說。在最初的說法中，如來普遍爲了眾生，即使知道諸法，也說不知道，這是隨順世俗諦而說知道諸法。在勝義諦中，沒有法可以知道，所以說不知道。即使見到諸法，也說不見，與前面的解釋類似。這個意義如上面八種知見中詳細分別的那樣。對於有相之法，說無相，這是在世俗諦中說有相，而在第一義諦中宣說無相。對於無相之法，說有相，與前面的情況相反，可以類推得知。實際上是無常的，卻說有常，這是在生死無常中宣說其中有常的法性（Dharmatā）。常說無常，與前面的情況相反，可以類推得知。又如佛陀說三十三天（Trāyastriṃśa）是常、樂、我、凈，這也是在無常中說常。如來實際上是常住的，但隨順教化而示現涅槃（Nirvāṇa），這也是在常中說無常。樂、我、凈等情況都與此類似。三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）說一，一說三，這是隨順教化而說三乘。就真實而言，是唯一真實的一乘（Ekayāna），隨順教化而分為三。略說廣，廣說略，如上文所說。十二因緣（Dvādaśāṅga-pratītyasamutpāda）總名為有為法（Saṃskṛta），這是廣說略。在一個有為法中開分為十二支，這是略說廣。一切都是如此。 此前是就經文進行辨析。下面就律藏進行辨析。對於四重罪（Pārājika）的法，說成偷蘭遮（Sthūlātyaya），如《僧祇律》（Mahāsaṃghika-vinaya）中記載，盜取他人四錢三角以上的財物，就稱為波羅夷（Pārājika）。《四分律》（Dharmaguptaka-vinaya）等則說為偷蘭遮。這件事是怎麼回事呢？他們說十九摩沙迦（māṣaka）成為一個吉利沙（giriśa），一個吉利沙分為四分，盜得一分就稱為犯重罪。所以說成四錢三角。摩沙迦應該是古代的大銅錢。偷蘭遮法說成四重罪，與前面的情況相反。犯說成非犯，非犯說成犯，如八不凈（Aṣṭāpatti）中，節儉畜養不是犯戒，豐厚則成為犯戒。一切都是如此。輕罪說成重罪，重罪說成輕罪，如《四分律》中，對於他人的財物，燒燬、埋藏、改變顏色，犯波羅夷罪。《十誦律》（Sarvāstivāda-vinaya）中，犯越毗尼（atikrama vinaya）突吉羅（Duṣkṛta）罪。又如《四分律》中，穿著白色衣服，犯波逸提（Prāyaścittika）罪，不點凈而畜養，犯突吉羅罪。《僧祇律》中，穿著白色衣服，犯突吉羅罪，不點凈而畜養，犯波逸提罪。又如《四分律》中說有女人父親
【English Translation】 English version: Sentient beings of the Five Sciences (Pancavidyāsthāna, the five fields of knowledge: grammar, crafts, medicine, logic, and inner knowledge) benefit from delusion. The Buddha also speaks of it thus. Initially, the Tathāgata, universally for sentient beings, although knowing all dharmas, says 'not knowing,' following the conventional truth (saṃvṛti-satya) in saying 'knowing' all dharmas. In the ultimate truth (paramārtha-satya), there is no dharma to be known, hence 'not knowing.' Even seeing all dharmas, saying 'not seeing' is similar to the previous explanation. This meaning is fully elaborated in the above eight knowledges and views. Saying 'non-form' (arūpa) of a dharma with form (rūpa) means speaking of form in conventional truth, while proclaiming non-form in the ultimate truth. Saying 'form' of a dharma without form is the reverse of the previous case and can be understood accordingly. Saying 'permanent' (nitya) of what is actually impermanent (anitya) means proclaiming the permanent Dharma-nature (Dharmatā) within the impermanence of birth and death. Saying 'impermanent' of what is permanent is the reverse of the previous case and can be understood accordingly. Furthermore, as the Buddha says that the Thirty-three Gods (Trāyastriṃśa) are permanent, blissful, self, and pure, this is also speaking of permanence within impermanence. The Tathāgata is truly permanent but manifests extinction (Nirvāṇa) according to what is to be transformed; this is also speaking of impermanence within permanence. Bliss, self, purity, and so on are all similar. The above was an analysis based on the sutras. Below is an analysis based on the Vinaya (monastic discipline). Saying 'Sthūlātyaya' (a serious offense) of a dharma of the Four Major Offenses (Pārājika), as recorded in the Mahāsaṃghika-vinaya, stealing from others four coins and three corners or more is called Pārājika. The Dharmaguptaka-vinaya and others say it is Sthūlātyaya. How is this the case? They say that nineteen māṣakas make one giriśa, and one giriśa is divided into four parts; stealing one part is called committing a major offense. Therefore, it is said to be four coins and three corners. A māṣaka should be an ancient large copper coin. Saying 'Four Major Offenses' of a Sthūlātyaya offense is the reverse of the previous case. Saying 'not an offense' of an offense, and 'an offense' of not an offense, such as in the Eight Impurities (Aṣṭāpatti), frugal accumulation is not an offense, but abundance becomes an offense. Everything is like this. Saying 'a serious offense' of a minor offense, and 'a minor offense' of a serious offense, such as in the Dharmaguptaka-vinaya, burning, burying, or changing the color of another's property constitutes a Pārājika offense. In the Sarvāstivāda-vinaya, violating the Vinaya (atikrama vinaya) constitutes a Duṣkṛta offense. Also, in the Dharmaguptaka-vinaya, wearing white clothes constitutes a Prāyaścittika offense, and keeping possessions without marking them constitutes a Duṣkṛta offense. In the Mahāsaṃghika-vinaya, wearing white clothes constitutes a Duṣkṛta offense, and keeping possessions without marking them constitutes a Prāyaścittika offense. Furthermore, the Dharmaguptaka-vinaya says that a woman's father
母夫主不聽強度。其和上尼犯波逸提。僧祇律中說犯僧殘。諸如是等名重說輕輕說重也。何以下釋。明見根異故說不同。余句可解。
自下第二明佛化意。為使眾生得第一義說前世諦。于中四句。一明向前所說世諦若於如來即第一義。二何以下釋。如來為顯第一義諦宣說世諦故即第一。三亦今下明為第一說世諦意。為使眾生得第一義故為第一宣說世諦。先順后反。四如來有時演說世下辯明如來化意難測。如來說世眾生謂佛說第一者。如佛昔說苦集滅道。小乘眾生取為真諦。有說第一眾生謂佛說世諦者。如說佛性為陰界入十二緣等。眾生便謂同已所解取為世諦。下結難解。此唯佛境非二乘知。為此語者欲使眾生於向異說不應定執取為世諦。佛意皆為顯第一義。
自下第三明諸眾生因化有得。于中有二。一呵前顯后。如來說法為令眾生得第一故不應難言菩薩無得。二菩薩常下舉彼菩薩得第一義成前不應。
自下第二廣明有得。向前宣說得第一義。未說得道菩提涅槃。故下辯之。迦葉先難。有得乖上所以難之。于中先牒向前所得第一義諦。共道菩提涅槃相即。即顯此三皆有得義。下就設難難破有得。前中初言第一義諦牒上所得。第一義諦下即道。道者外國名曰末伽。如四諦中所說道諦。菩提胡語。此亦名
【現代漢語翻譯】 現代漢語譯本：如果丈夫或主人不聽勸阻而強行（發生性行為），比丘尼觸犯波逸提罪（Pāyantika，一種輕罪）。《僧祇律》（Mahāsaṃghika Vinaya）中說觸犯僧殘罪（Saṃghādisesa，一種重罪）。諸如此類的情況，被稱為對重罪說成輕罪，對輕罪說成重罪。為什麼下面要解釋呢？因為明見根器不同，所以說法不同。其餘語句可以理解。
下面第二部分闡明佛陀教化的意圖。爲了使眾生獲得第一義諦（paramārtha-satya，最高的真理），佛陀宣說世俗諦（saṃvṛti-satya，相對的真理）。其中包含四句話。第一句說明先前所說的世俗諦，對於如來而言就是第一義諦。第二句是下面的解釋：如來爲了顯明第一義諦而宣說世俗諦，所以世俗諦即是第一義諦。第三句是現在說明爲了第一義諦而說世俗諦的意圖：爲了使眾生獲得第一義諦，所以爲了第一義諦而宣說世俗諦。先是順著說，然後反過來說。第四句是如來有時演說世俗諦，辯明如來教化的意圖難以測度。如來說世俗諦，眾生卻認為佛陀說的是第一義諦。例如佛陀過去說苦集滅道（duḥkha, samudaya, nirodha, marga），小乘（Hinayana）的眾生就將其視為真諦。有人說第一義諦，眾生卻認為佛陀說的是世俗諦。例如說佛性（Buddha-dhātu）是陰（skandha）、界（āyatana）、入（dhātu）、十二緣起（dvādaśāṅga pratītyasamutpāda）等，眾生就認為與自己所理解的相同，將其視為世俗諦。下面總結說難以理解。這隻有佛陀的境界，不是二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）所能知道的。因此，說這些話是爲了使眾生對於先前不同的說法，不應該固執地執取為世俗諦。佛陀的意圖都是爲了顯明第一義諦。
下面第三部分闡明諸眾生因為佛陀的教化而有所得。其中包含兩點。第一點是呵斥先前，顯明後來。如來說法是爲了令眾生獲得第一義諦，不應該責難說菩薩（Bodhisattva）沒有獲得。第二點是菩薩常常獲得第一義諦，成就先前不應該（責難）。
下面第二部分廣泛地闡明有所得。先前宣說獲得第一義諦，沒有說獲得道（marga）、菩提（bodhi）、涅槃（nirvāṇa）。所以下面辯論它。迦葉（Kāśyapa）先前責難，認為有所得違背了上面的說法，所以責難它。其中首先引述先前所得的第一義諦，共同認為道、菩提、涅槃是相互關聯的。這表明這三者都有所得的意義。下面就假設責難來破除有所得。前面一開始說第一義諦，引述上面所得的。第一義諦就是道。道，在外國叫做末伽（mārga）。如四諦中所說的道諦。菩提是胡語。這裡也叫做...
【English Translation】 English version: If the husband or master does not listen to advice and forces (sexual intercourse), the Bhikshuni (bhikkhunī, a female monastic) commits a Pāyantika (pāyantika, a minor offense). The Mahāsaṃghika Vinaya (Mahāsaṃghika Vinaya) states that it constitutes a Saṃghādisesa (saṃghādisesa, a serious offense). Such instances are referred to as describing a serious offense as a minor one, and a minor offense as a serious one. Why is there an explanation below? Because the capacity to clearly see the root is different, so the teachings differ. The remaining sentences are understandable.
The second part below elucidates the Buddha's intention in teaching. In order to enable sentient beings to attain the paramārtha-satya (paramārtha-satya, the ultimate truth), the Buddha expounds the saṃvṛti-satya (saṃvṛti-satya, conventional truth). This includes four sentences. The first sentence explains that the saṃvṛti-satya previously spoken of is, for the Tathagata (Tathāgata, 'one who has thus come', an epithet of the Buddha), the paramārtha-satya. The second sentence is the explanation below: The Tathagata, in order to reveal the paramārtha-satya, expounds the saṃvṛti-satya, so the saṃvṛti-satya is the paramārtha-satya. The third sentence is now explaining the intention of speaking the saṃvṛti-satya for the sake of the paramārtha-satya: In order to enable sentient beings to attain the paramārtha-satya, the saṃvṛti-satya is expounded for the sake of the paramārtha-satya. First, it is stated directly, then reversed. The fourth sentence is that the Tathagata sometimes expounds the saṃvṛti-satya, clarifying that the Tathagata's intention in teaching is difficult to fathom. When the Tathagata speaks of the saṃvṛti-satya, sentient beings think that the Buddha is speaking of the paramārtha-satya. For example, when the Buddha spoke of the Four Noble Truths (duḥkha, samudaya, nirodha, marga), the Hinayana (Hinayana, 'the lesser vehicle') beings took them as the ultimate truth. Some say the paramārtha-satya, but sentient beings think that the Buddha is speaking of the saṃvṛti-satya. For example, saying that Buddha-dhātu (Buddha-dhātu, Buddha nature) is skandha (skandha, aggregates), āyatana (āyatana, sense bases), dhātu (dhātu, elements), dvādaśāṅga pratītyasamutpāda (dvādaśāṅga pratītyasamutpāda, twelve links of dependent origination), etc., sentient beings then think it is the same as what they understand, taking it as the saṃvṛti-satya. The conclusion below says it is difficult to understand. This is only the realm of the Buddha, not known by the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna). Therefore, saying these words is to make sentient beings not stubbornly cling to the previous different teachings as the saṃvṛti-satya. The Buddha's intention is all to reveal the paramārtha-satya.
The third part below elucidates that sentient beings gain something because of the Buddha's teachings. This includes two points. The first point is to rebuke the previous and reveal the later. The Tathagata teaches the Dharma (Dharma, the teachings of the Buddha) in order to enable sentient beings to attain the paramārtha-satya, and one should not criticize that Bodhisattvas (Bodhisattva, one on the path to Buddhahood) have not attained anything. The second point is that Bodhisattvas often attain the paramārtha-satya, accomplishing the previous 'should not' (criticize).
The second part below extensively elucidates having attainment. Previously, it was declared that one attains the paramārtha-satya, but it was not said that one attains the marga (marga, the path), bodhi (bodhi, enlightenment), nirvāṇa (nirvāṇa, liberation). Therefore, it is debated below. Kāśyapa (Kāśyapa, one of the principal disciples of the Buddha) previously criticized, thinking that having attainment contradicts the above statement, so he criticized it. Among them, first, quote the previously attained paramārtha-satya, commonly believing that the marga, bodhi, and nirvāṇa are interconnected. This shows that these three all have the meaning of attainment. Below, assume criticism to refute having attainment. At the beginning, say the paramārtha-satya, quoting what was attained above. The paramārtha-satya is the marga. Marga, in foreign languages, is called mārga (mārga). Such as the marga-satya spoken of in the Four Noble Truths. Bodhi is a foreign word. Here it is also called...
道。此二何別。通則是一。別則末伽是其因道。菩提果道。外國名多。因果二道別立名字。此方名少。顯法含通。故因與果通名為道。涅槃是滅。此三通於性凈方便。今此所論即于性凈。云何第一亦名為道。解有三義。一體義虛通即名為道。二約人分別。凡時實義據聖望之。體無壅障即名為道。三約修分別。凡時實義從緣顯了說之為道。亦名菩提及與涅槃義皆同爾。下就設難。難辭有二。一明此三常故無得。二夫道者非色已下明此三法無相無得。前中四句。一明此三得則無常。二何以下明此三法常故無得。先徴后解。解中初法。后以喻顯。三如世物下成向初句明得無常。先喻后合。四法若常下成向後句明常無得。先法后喻。第二無相無得難中先明道法無相無得。后類菩提及與涅槃。
下佛答中如是如是印前第一名道菩提及與涅槃。道有二下釋名后難明其有得。文還有二。一對前難明常而有得。二道之性相實不生下對上后難明無相有得。前中三番。一就道等各分二種常與無常。二就人以辯。言外道道名無常者。八禪等智是其凡夫外道所脩名外道道。是無常也。內道常者。三乘聖道同名為常。以不退故。內中更分小乘無常大乘是常。今略不論。菩提之中小名無常。大名為常。小乘菩提性是生滅故說無常。外道法中令
【現代漢語翻譯】 現代漢語譯本：道。這二者有什麼區別？總的來說是一樣的。區別在於，末伽（Marga，道路、途徑）是其因道，菩提（Bodhi，覺悟）是果道。外國的名稱多，因道和果道分別設立不同的名字。此地的名稱少，顯現的佛法包含貫通，所以因和果都統稱為道。涅槃（Nirvana，寂滅）是滅。這三者都通於自性清凈的方便。現在這裡所討論的，就是關於自性清凈。為什麼第一義也稱為道？解釋有三種含義：一、一體義，虛空通達就稱為道。二、從人的角度分別，凡夫時的實義，相對於聖人來說，本體沒有壅塞障礙就稱為道。三、從修行的角度分別，凡夫時的實義，從因緣顯現了悟，就說它是道。也稱為菩提和涅槃，含義都相同。下面就設立疑問。疑問的措辭有兩種：一是說明這三者是常，所以沒有『得』。二是『夫道者非色已下』，說明這三種法沒有相，所以沒有『得』。前面一種有四句：一是說明這三者如果『得』了就不是常。二是『何以下』，說明這三種法是常，所以沒有『得』。先提出疑問，然後解釋。解釋中先說法，然後用比喻來顯明。三、『如世物下』，成就前面一句，說明『得』就是無常。先比喻，后結合。四、『法若常下』，成就後面一句，說明常就沒有『得』。先說法，后比喻。第二種無相無得的疑問中，先說明道法沒有相，所以沒有『得』。然後類比菩提和涅槃。 下面佛陀回答說：『如是如是』，印證前面第一義稱為道、菩提和涅槃。『道有二下』，解釋名稱后，反駁疑問，說明常而有『得』。文還有兩種：一是針對前面的疑問，說明常而有『得』。二是『道之性相實不生下』，針對上面的后一個疑問，說明無相而有『得』。前面一種有三種：一是就道等各自區分兩種，常與無常。二是就人的角度來辨別，說外道的道名為無常，八禪等智是凡夫外道所修的，名為外道道，是無常的。內道常，三乘聖道都稱為常，因為不退轉的緣故。內道中又分小乘無常，大乘是常。現在略過不談。菩提之中，小乘名為無常，大乘名為常。小乘菩提的自性是生滅的，所以說無常。外道法中，令
【English Translation】 English version: The Way. What is the difference between these two? Generally speaking, they are the same. The difference lies in that Marga (path, way) is the causal Way, and Bodhi (enlightenment) is the resultant Way. Foreign names are numerous, with different names established for the causal Way and the resultant Way. Names here are few, and the manifested Dharma encompasses and connects, so both cause and effect are collectively called the Way. Nirvana (extinction) is extinction. These three all connect to the expedient of self-nature purity. What is being discussed here is about self-nature purity. Why is the First Principle also called the Way? There are three meanings in the explanation: First, the meaning of oneness, where emptiness and penetration are called the Way. Second, distinguishing from the perspective of people, the real meaning at the time of ordinary beings, in relation to sages, the essence has no obstruction, and is called the Way. Third, distinguishing from the perspective of practice, the real meaning at the time of ordinary beings, manifesting and realizing from conditions, is said to be the Way. It is also called Bodhi and Nirvana, with the same meaning. Below, questions are posed. There are two kinds of questioning: one is to explain that these three are constant, so there is no 'attainment'. The second is '夫道者非色已下 (fu dao zhe fei se yi xia, those who follow the Way are not form, etc.)', explaining that these three dharmas have no form, so there is no 'attainment'. The first kind has four sentences: one is to explain that if these three are 'attained', they are not constant. The second is '何以下 (he yi xia, what follows)', explaining that these three dharmas are constant, so there is no 'attainment'. First, the question is raised, then explained. In the explanation, first the Dharma is spoken, then illustrated with a metaphor. Third, '如世物下 (ru shi wu xia, like worldly things)', accomplishing the previous sentence, explaining that 'attainment' is impermanent. First the metaphor, then the combination. Fourth, '法若常下 (fa ruo chang xia, if the Dharma is constant)', accomplishing the latter sentence, explaining that constancy has no 'attainment'. First the Dharma, then the metaphor. In the second question of no form and no attainment, first explain that the Dharma of the Way has no form, so there is no 'attainment'. Then analogize Bodhi and Nirvana. Below, the Buddha answers: '如是如是 (ru shi ru shi, thus thus)', confirming that the First Principle is called the Way, Bodhi, and Nirvana. '道有二下 (dao you er xia, the Way has two)', after explaining the name, refuting the question, explaining that constancy has 'attainment'. There are also two kinds of text: one is in response to the previous question, explaining that constancy has 'attainment'. The second is '道之性相實不生下 (dao zhi xing xiang shi bu sheng xia, the nature and characteristics of the Way are actually not born)', in response to the latter question above, explaining that formlessness has 'attainment'. The first kind has three parts: one is to distinguish two kinds for each of the Way, etc., constancy and impermanence. The second is to distinguish from the perspective of people, saying that the Way of external paths is called impermanent, the eight dhyanas (禪, chan) and other wisdoms are cultivated by ordinary external paths, called the Way of external paths, which is impermanent. The inner Way is constant, the three vehicles (乘, cheng) of the holy Way are all called constant, because they do not regress. Within the inner Way, there is also the distinction between the impermanence of the small vehicle and the constancy of the great vehicle. This will be omitted for now. Among Bodhi, the small vehicle is called impermanent, and the great vehicle is called constant. The nature of the Bodhi of the small vehicle is birth and extinction, so it is said to be impermanent. In the Dharma of external paths, to make
無菩提故不就論。就涅槃中外脫無常內脫常者。外道凡夫六行斷結所得無為名外解脫。退轉不定故曰無常。三乘聖人所得涅槃名內解脫。不退故常。內中細分。小乘無常。故下文言聲聞涅槃但有樂凈而無我常。大乘是常今略不辯。三牒取前常就明有得。偏牒大乘道等三事。不開小乘。于中先牒。一切生下及明眾生惑障不得。而眾生下順明眾生修道能得。先辯后結。
就明無相有得之中先明道等無相而有。如其無下就有明得。前中初法次喻后合。閤中具三。法說文中但明其道。余略不論。道之性相實不生滅不可捉持明道無相。雖無色下明其有用。道實有體。體相難彰舉用顯之故言有用。喻中先明眾生心識無相而有。以類道等真法是有。此文良驗宜審記知。
以是義下舉說證成。于中初明心如城主。次明須護。先反后順。以不護下明護有益。先反后順。下雙結之。得名真實結明前益。護者得彼人天涅槃名為真實不護不得名不真實結明前損。上來喻顯。道下合之。明此三法亦有亦常是以可見。
自下第二就有明得。文別有四。一略明有得。二見有二下廣明有得。三以是因緣我于往昔告舍利下引說證得。四迦葉言下釋經顯得。略中初言如其無者云何能斷一切煩惱難破無義成有可得。以其有故了了知見正明有
【現代漢語翻譯】 現代漢語譯本：因為沒有菩提（bodhi，覺悟），所以不討論。關於涅槃（nirvana，寂滅）中外解脫無常，內解脫常的說法：外道凡夫通過六行斷除煩惱所得的無為，稱為外解脫。因為會退轉不定，所以說是無常。三乘聖人所得的涅槃，稱為內解脫。因為不退轉，所以是常。在內解脫中細分，小乘的涅槃是無常的。所以下文說聲聞（sravaka，聽聞佛法者）的涅槃只有樂和凈，而沒有我和常。大乘的涅槃是常，這裡暫且不辯論。三次重複提及前面的『常』，是爲了說明有可得。偏重於大乘的道等三事，不涉及小乘。其中先重複提及，一切眾生因為有惑障而不得。而眾生通過修道能夠獲得。先辯論后總結。 就說明無相而有可得之中，先說明道等無相而有。如果道等沒有體性，那麼就說明有可得。前面是初法，其次是比喻，最後是總結。總結中包含三者。法說文中只說明瞭道，其餘的略過不談。道的體性和相狀實際上是不生不滅，不可捉摸的，說明道是無相的。雖然沒有色相，但是說明它是有用的。道實際上是有體性的。因為體性和相狀難以彰顯，所以用作用來顯示，所以說是有用的。比喻中先說明眾生的心識是無相而有的，以此來類比道等真法是有體性的。這段文字非常重要，應該仔細記住。 以下用舉例說明來證實。其中先說明心就像城主。其次說明需要守護。先反說后順說。因為不守護，所以說明守護是有益的。先反說后順說。下面雙重總結。得到名為真實，總結說明前面的益處。守護者得到人天涅槃，名為真實；不守護者不得，名為不真實，總結說明前面的損失。上面是用比喻來顯明。下面是合起來說明。說明這三種法也是有，也是常，因此是可以見到的。 從下面開始，第二部分就說明有可得。文章分為四個部分。一、簡略說明有可得。二、見有二，詳細說明有可得。三、以是因緣我于往昔告舍利弗（Sariputra，佛陀十大弟子之一），引用佛經來證明可以獲得。四、迦葉（Kasyapa，佛陀十大弟子之一）說，解釋佛經來顯明道理。簡略說明中，首先說如果道等沒有體性，怎麼能夠斷除一切煩惱，難以破除，沒有意義，從而成就『有』是可以獲得的。因為有體性，所以能夠清楚地了知和見到，正是說明有可得。
【English Translation】 English version: Because there is no Bodhi (enlightenment), there is no discussion. Regarding the statement that in Nirvana (extinction), external liberation is impermanent, and internal liberation is permanent: The unconditioned state attained by non-Buddhist ordinary people through the six practices of severing afflictions is called external liberation. Because it regresses and is uncertain, it is said to be impermanent. The Nirvana attained by the saints of the Three Vehicles is called internal liberation. Because it does not regress, it is permanent. Within internal liberation, there is a subtle distinction: the Nirvana of the Hinayana (Small Vehicle) is impermanent. Therefore, the following text says that the Nirvana of the Sravakas (listeners of the Buddha's teachings) only has bliss and purity, but no self and permanence. The Nirvana of the Mahayana (Great Vehicle) is permanent, which will not be discussed here for now. Repeatedly mentioning the previous 'permanence' three times is to illustrate that there is something to be attained. It emphasizes the three matters of the Mahayana path, etc., without involving the Hinayana. Among them, it is first repeatedly mentioned that all beings cannot attain it because of delusion and obstacles. And beings can attain it through cultivating the path. First discuss, then summarize. In explaining that the unconditioned has attainment, first explain that the path, etc., are unconditioned but have existence. If the path, etc., have no essence, then it explains that there is attainment. The first is the initial Dharma, the second is a metaphor, and the last is a summary. The summary contains all three. The Dharma explanation only explains the path, and the rest is omitted. The nature and characteristics of the path are actually neither arising nor ceasing, and cannot be grasped, indicating that the path is unconditioned. Although it has no form, it shows that it is useful. The path actually has a substance. Because the substance and characteristics are difficult to manifest, the function is used to reveal it, so it is said to be useful. The metaphor first explains that the consciousness of beings is unconditioned but has existence, to analogize that the true Dharma such as the path has substance. This passage is very important and should be carefully remembered. The following uses examples to prove it. Among them, it first explains that the mind is like a city lord. Secondly, it explains the need for protection. First, it speaks in reverse, then in accordance. Because of not protecting, it explains that protection is beneficial. First, it speaks in reverse, then in accordance. The following is a double summary. Attaining is called true, summarizing and explaining the previous benefits. Those who protect attain the Nirvana of humans and gods, which is called true; those who do not protect do not attain it, which is called untrue, summarizing and explaining the previous losses. The above is to clarify with a metaphor. The following is a combined explanation. It explains that these three Dharmas are also existent and also permanent, so they can be seen. From below, the second part explains that there is attainment. The article is divided into four parts. 1. Briefly explain that there is attainment. 2. Seeing that there are two, explain in detail that there is attainment. 3. 'Because of this reason, I told Sariputra (one of the ten great disciples of the Buddha) in the past,' quoting the sutra to prove that it can be obtained. 4. Kasyapa (one of the ten great disciples of the Buddha) said, explaining the sutra to clarify the principle. In the brief explanation, it first says that if the path, etc., have no essence, how can they cut off all afflictions, which are difficult to break, and have no meaning, thereby achieving that 'existence' can be obtained. Because there is essence, it can be clearly known and seen, which is precisely to explain that there is attainment.
得。
廣中初先泛舉二見。先舉。次列。后辯其相。如人眼根清凈已下約此二見明其有得。先立見喻。次約顯法。下明菩薩雖見不取。文皆可知。
就引證中文有四句。一明世間不知見覺諸佛菩薩能知見覺。二明世間所知見覺諸佛菩薩亦知見覺。三約前二明凡異聖。四約前義辯聖異凡。前中初言以是緣者。以佛菩薩見道菩提涅槃因緣。昔告舍利一切世間不知見覺諸佛菩薩悉知見覺。此三何別。通釋是一。于中分別義有多含今此且以兩門分別。一就行分別。二約位別。言就行者聞慧為知。思求稱覺。修證名見。又聞及思通名為知。修觀明白說之為見。證會名覺。又聞思修通名為知。證照名見。於前二後重觀名覺。言約位者地前名知。初地名見。二地已上重觀名覺。亦得地前名之為知。十地名見。佛地名覺。第二可知。第三段中約對前二明凡異聖。世間眾生不知見覺亦不自知不知見覺。對上初段明癡異聖。世間眾生所知見覺便自說言我知見覺。對向後段明慢異聖。第四段中辯聖異凡。如來一切悉知見覺亦不自言。順明如來異於凡夫。于中先明有慧異凡。亦不自言我知見覺無慢異凡。次類菩薩。何以故下反明如來異於凡夫。后類菩薩。
自下第四釋經顯得。釋前所斥證中之義。人即就此別更建立知見覺義
【現代漢語翻譯】 現代漢語譯本 開始廣泛地提出兩種觀點。首先提出，然後列舉，最後辨析它們的相互關係。例如，從『如人眼根清凈』以下，通過這兩種觀點來說明『得』的含義。先建立見解的比喻，然後依據它來顯明佛法。下面說明菩薩雖然看見卻不執取。文中的意思都可以理解。 關於引證文，有四句話。第一句說明世間之人不知見覺，而諸佛菩薩能夠知見覺。第二句說明世間之人所知見覺，諸佛菩薩也知見覺。第三句根據前兩句說明凡夫與聖人的不同。第四句根據前面的意思辨析聖人與凡夫的不同。在第一句中，『以是緣者』，是指佛菩薩見道、菩提（覺悟）、涅槃（寂滅）的因緣。過去告訴舍利弗（智慧第一的弟子），一切世間之人不知見覺，而諸佛菩薩完全知見覺。這三者有什麼區別？總的解釋是相同的。其中分別的意義有很多，現在這裡暫且用兩種方式來分別。一是就『行』來分別，二是按『位』來分別。就『行』來說，通過聽聞佛法而獲得的智慧稱為『知』，通過思考探求稱為『覺』，通過修行證悟稱為『見』。或者說，聽聞和思考都可以統稱為『知』，通過修行觀照明白地稱為『見』，證悟體會稱為『覺』。又或者說，聽聞、思考、修行都可以統稱為『知』，證悟照見稱為『見』，在前兩種的基礎上再進一步觀照稱為『覺』。按『位』來說，菩薩在登地（初地菩薩）之前稱為『知』，初地菩薩稱為『見』，二地菩薩以上進一步觀照稱為『覺』。也可以說，登地之前稱為『知』，十地菩薩稱為『見』，佛地稱為『覺』。第二句的意思可以理解。第三段中，通過與前兩句對比來說明凡夫與聖人的不同。世間眾生不知見覺，也不自知自己不知見覺，這是與第一段對比，說明愚癡不同於聖人。世間眾生所知見覺，便自己說『我知道見覺』，這是與第二段對比，說明傲慢不同於聖人。第四段中，辨析聖人與凡夫的不同。如來（佛）一切都知見覺，也不自己說。順著這個意思說明如來不同於凡夫。其中先說明有智慧不同於凡夫，也不自己說『我知道見覺』，說明沒有傲慢不同於凡夫。其次類比菩薩。『何以故』以下，反過來說明如來不同於凡夫。後面類比菩薩。 從下面開始是第四部分，解釋經文以顯明道理。解釋前面所駁斥的證悟中的含義。人們就此另外建立知見覺的含義。
【English Translation】 English version Initially, two views are broadly presented. First, they are introduced, then listed, and finally, their relationships are analyzed. For example, from 'If a person's eye faculty is pure' onwards, these two views are used to clarify the meaning of 'attainment'. First, an analogy of view is established, and then the Dharma is revealed based on it. Below, it is explained that although Bodhisattvas see, they do not grasp. The meaning of the text is understandable. Regarding the cited text, there are four sentences. The first sentence states that worldly people do not know seeing and awareness, while all Buddhas and Bodhisattvas can know seeing and awareness. The second sentence states that what worldly people know as seeing and awareness, all Buddhas and Bodhisattvas also know as seeing and awareness. The third sentence uses the first two to explain the difference between ordinary beings and sages. The fourth sentence uses the preceding meaning to distinguish between sages and ordinary beings. In the first sentence, 'Because of this condition' refers to the causes and conditions of the Buddhas and Bodhisattvas seeing the path, Bodhi (enlightenment), and Nirvana (extinction). In the past, it was told to Sariputra (disciple foremost in wisdom) that all worldly people do not know seeing and awareness, while all Buddhas and Bodhisattvas fully know seeing and awareness. What is the difference between these three? The general explanation is the same. Among them, the meanings of differentiation are many, but here we will temporarily differentiate using two methods. One is to differentiate based on 'practice', and the other is to differentiate based on 'stage'. In terms of 'practice', wisdom gained through hearing the Dharma is called 'knowing', seeking through thinking is called 'awareness', and realizing through cultivation is called 'seeing'. Or, hearing and thinking can be collectively called 'knowing', clearly calling it 'seeing' through cultivating contemplation, and realizing and experiencing it is called 'awareness'. Or, hearing, thinking, and cultivating can be collectively called 'knowing', realizing and illuminating is called 'seeing', and further contemplation on the first two is called 'awareness'. In terms of 'stage', before reaching the ground (first Bhumi Bodhisattva), it is called 'knowing', the first Bhumi Bodhisattva is called 'seeing', and further contemplation above the second Bhumi Bodhisattva is called 'awareness'. It can also be said that before reaching the ground it is called 'knowing', the tenth Bhumi Bodhisattva is called 'seeing', and the Buddha ground is called 'awareness'. The meaning of the second sentence can be understood. In the third paragraph, the difference between ordinary beings and sages is explained by comparing with the first two sentences. Worldly beings do not know seeing and awareness, nor do they know that they do not know seeing and awareness. This is compared with the first paragraph, explaining that ignorance is different from sages. Worldly beings who know seeing and awareness then say 'I know seeing and awareness'. This is compared with the second paragraph, explaining that arrogance is different from sages. In the fourth paragraph, the difference between sages and ordinary beings is analyzed. The Tathagata (Buddha) knows all seeing and awareness, and does not say it himself. Following this meaning explains that the Tathagata is different from ordinary beings. Among them, it is first explained that having wisdom is different from ordinary beings, and he does not say 'I know seeing and awareness', explaining that not having arrogance is different from ordinary beings. Next, Bodhisattvas are analogized. 'Why is this so' below, conversely explains that the Tathagata is different from ordinary beings. Later, Bodhisattvas are analogized. From below is the fourth part, explaining the sutra to reveal the principle. Explaining the meaning in the refuted realization mentioned earlier. People then establish the meaning of knowing, seeing, and awareness separately.
以為梵行。諸是辯行佛皆標舉。若知見覺別是梵行。佛何故不舉斯應別舉。復有梵行謂知見覺乃重解向前所斤昔經中義。何得別立斷經意勢。於此文中有兩問答。前一問答解前經中世間不知不見覺法。並辯世人知見覺法以顯菩薩能知見覺。后一問答解前經中世間不知菩薩能知異世間義。前中迦葉先問起發。如來次辯。迦葉下復荷恩讚歎。如來辯中文別有四。一辯出世間不知見法。初就佛性明世不知。先順后反。次就十二部經等法明世不知。先順。后反。是名下結。二辯出世間知見覺法。先問。次辯。后總結之。三明菩薩能知見覺。四舉謗者得罪成前是實。菩薩如是知見覺已若言不知為虛妄等。對向後段能知見人明謗得罪。若男女下對向初段所知見法明謗得罪。此過深重。懼人為之。故佛廣辯今人舍遠。自下迦葉聞前所說荷恩讚歎。經家先舉。下列嘆辭。辭有四偈。前二對上謗者得罪嘆佛能救。后二對上如來辯說知見覺法令菩薩知嘆佛能益。前兩偈中初之半偈嘆佛有慈。后一偈半嘆佛有悲。善拔眾毒故稱大醫明未治者如來能治。后之一偈明已治者佛令不起。于中前半舉劣顯勝。后之半偈辯勝過劣。后兩偈中初之一偈約喻顯法。后之一偈當法正嘆。
自下第二解前經中世間不知菩薩能知異世間義。迦葉先問。如佛所
說一切世間不知見覺菩薩能者牒佛昔言。下就此言進退兩徴。初問菩薩若是世間不應說言世間不知菩薩能知。后問菩薩若非世間有何等異。
佛答有二。一明菩薩是世非世。二汝言已下辯明與世同異之義。前中菩薩亦世非世略以標舉。下辯其相。善趣菩薩未知見覺名為世間。種性已上能知見覺說為非世。
后中汝言有何異者牒前問辭。次許宣說。下廣辯之。先就同前世間菩薩以明不異。初聞是經信敬發心是則名為世間菩薩舉不異人。一切世間不知見覺如是菩薩亦同不知顯不異相。信敬發心非不異世。今此偏就未知見覺說為同矣。菩薩聞是涅槃經下就上所辯非世菩薩以明其異。聞是經已知有世間不知見覺應是菩薩所知見覺聞慧異世。知已即思我當云何方便修習得知見覺思慧異世。
覆復念下修慧異世。于中初明自分之行異於世間。六念已下勝進之心異於世間。
前中初明自利行異。若我弟子受持讀誦大涅槃經有破戒下外化行異。自中有三。一明菩薩始修三學修在地前。二以修慧故所受持戒牢固已下約就三學明其行修次第成義。成在地上。三菩薩凈戒五法佐下辯明菩薩能成所以。
初中先戒次定后慧。戒中四句。一因前思惟便得正知。知由凈戒。二因知正修故於未來戒常清凈。三明修利。
【現代漢語翻譯】 現代漢語譯本：說一切世間不知見覺，菩薩能者，是追述佛陀以前說過的話。下面就這句話，從肯定和否定兩方面提出疑問。首先問，菩薩如果是世間人，就不應該說世間人不知道，而菩薩能知道。然後問，菩薩如果不是世間人，那有什麼不同呢？
佛陀回答說有兩點。第一，說明菩薩既是世間人，又不是世間人。第二，從『汝言已下』開始，辨明菩薩與世間人相同和不同的意義。在第一點中，菩薩既是世間人又不是世間人，只是簡單地標明。下面辨別其中的具體情況。對於善趣（Sugati）的菩薩來說，還沒有知見覺悟，可以稱為世間人。而種性（Gotra）以上的菩薩，能夠知見覺悟，就可以說是非世間人。
在第二點中，『汝言有何異者』是重複前面的問話。接下來允許宣說。下面廣泛地辨別。首先，就與前面世間菩薩相同之處，來說明沒有不同。最初聽聞這部經，產生信心和敬意，併發菩提心，這就可以稱為世間菩薩，這是舉出沒有不同的人。一切世間人都不知道知見覺悟，這樣的菩薩也同樣不知道，這是顯示沒有不同的方面。雖然信敬發心並非與世間完全相同，但現在這裡偏重於未知見覺這一點來說明是相同的。菩薩聽聞這部《涅槃經》（Nirvana Sutra）后，下面就上面所說的非世間菩薩，來說明他們的不同。聽聞這部經后，已經知道有世間人不知道知見覺悟，這應該是菩薩所知道的知見覺悟，這是聞慧（Sruta-jnana）與世間的不同。知道之後，就思考我應當如何方便修習，才能得到知見覺悟，這是思慧（Cinta-jnana）與世間的不同。
再進一步思考，這是修慧（Bhavana-jnana）與世間的不同。其中，首先說明自身的修行不同於世間。從六念（Sad-anussati）開始，勝進之心不同於世間。
在前面，首先說明自利行（Atma-hita）的不同。『若我弟子受持讀誦大涅槃經有破戒下』，這是外化行（Para-hita）的不同。在自利行中，有三點。第一，說明菩薩開始修習三學（Tisso sikkha），修習在地上（Bhumi）之前。第二，因為修習智慧的緣故，所受持的戒律牢固，這是從三學方面來說明其修行次第成就的意義，成就於地上。第三，『菩薩凈戒五法佐下』，這是辨明菩薩能夠成就的原因。
在第一點中，先是戒，然後是定，最後是慧。戒中有四句。第一，因為前面的思惟，便能得到正確的認知。這種認知來自於清凈的戒律。第二，因為認知正確而修行，所以在未來，戒律常常清凈。第三，說明修行的利益。
【English Translation】 English version: 'Saying that all the world does not know seeing and perceiving, and that Bodhisattvas are capable,' is recalling what the Buddha said in the past. The following uses this statement to raise questions from both affirmative and negative perspectives. First, it asks, 'If Bodhisattvas are worldly, it should not be said that the world does not know, while Bodhisattvas do know.' Then, it asks, 'If Bodhisattvas are not worldly, what is the difference?'
The Buddha answers with two points. First, it clarifies that Bodhisattvas are both worldly and non-worldly. Second, starting from 'You say below,' it distinguishes the meaning of similarities and differences between Bodhisattvas and the world. In the first point, Bodhisattvas being both worldly and non-worldly is simply stated. The following distinguishes the specific aspects. For Bodhisattvas in good destinies (Sugati), who have not yet attained knowledge, seeing, and perception, they can be called worldly. However, Bodhisattvas above the stage of lineage (Gotra), who are capable of knowledge, seeing, and perception, can be said to be non-worldly.
In the second point, 'You say, what is the difference?' repeats the previous question. Next, permission is granted to explain. The following extensively distinguishes. First, based on the similarities with the aforementioned worldly Bodhisattvas, it explains that there is no difference. Initially, hearing this sutra, generating faith and reverence, and arousing Bodhicitta (the mind of enlightenment), these can be called worldly Bodhisattvas, which exemplifies those who are not different. All worldly beings do not know knowledge, seeing, and perception; similarly, these Bodhisattvas also do not know, which shows the aspect of no difference. Although generating faith and reverence is not entirely the same as the world, here it emphasizes the point of not yet knowing knowledge, seeing, and perception to illustrate the similarity. After Bodhisattvas hear this 'Nirvana Sutra,' the following uses the aforementioned non-worldly Bodhisattvas to explain their differences. After hearing this sutra, they already know that there are worldly beings who do not know knowledge, seeing, and perception; this should be the knowledge, seeing, and perception that Bodhisattvas know, which is the difference between hearing-wisdom (Sruta-jnana) and the world. After knowing this, they contemplate how they should skillfully practice to attain knowledge, seeing, and perception; this is the difference between thinking-wisdom (Cinta-jnana) and the world.
Further contemplating, this is the difference between cultivation-wisdom (Bhavana-jnana) and the world. Among these, it first explains that one's own practice is different from the world. Starting from the six recollections (Sad-anussati), the mind of striving forward is different from the world.
In the preceding, it first explains the difference in self-benefiting practice (Atma-hita). 'If my disciples uphold, recite, and study the Great Nirvana Sutra, and there are those who break the precepts below,' this is the difference in benefiting others (Para-hita). Within self-benefiting practice, there are three points. First, it explains that Bodhisattvas begin to cultivate the three learnings (Tisso sikkha), cultivating before reaching the ground (Bhumi). Second, because of cultivating wisdom, the precepts they uphold are firm; this explains the meaning of the sequential accomplishment of their practice from the perspective of the three learnings, accomplishing on the ground. Third, 'Bodhisattvas' pure precepts are assisted by five factors below,' this distinguishes the reasons why Bodhisattvas can achieve.
In the first point, first is morality, then concentration, and finally wisdom. Within morality, there are four sentences. First, because of previous contemplation, one can obtain correct knowledge. This knowledge comes from pure morality. Second, because of practicing with correct knowledge, the precepts are always pure in the future. Third, it explains the benefits of practice.
以戒凈故常無憍慢邪見疑網。終不言佛畢竟涅槃。四是名下結。
定中三句。一結前生后。戒即凈已次修凈定。二明修益。益有二種。一得正念不忘之益。次修定故正念不忘總以標舉。所謂下別。一切有性是其理法。十二部經是其教法。諸佛世尊常樂我凈是其果法。安住方等悉見佛性是其行法。於此四法憶而不忘。二得凈慧證空之益。以修定故得十一空。此二合為第二修益。三是名下結。
慧中亦三。一結前生后。戒定已。備次修凈慧。二明修益。以修慧故破四身見趣入出世。且約色說。初不計著身中有我即是不計色中我也。我中有身即是不計我中色也。是身是我即是不計色為我也。非身非我即是不計色為我所。就色既然。乃至就識類亦同爾。今此文中總就五陰故但說四。若就五陰曆別論之便有二十。分別起處便有六十五種計我。相狀如何。於五陰中先就色說。色陰望余有其十三。有人宣說色體是我即以為一。有人宣說色體非我但是我所。此我所中即有四種。有人宣說受陰為我。色陰與彼受我為所。乃至有人說識為我。色陰與彼識我為所故有四種。通前為五。有人宣說色者是其我之窟宅。我居其中。於此門中即有四種。有人宣說受陰為我來住色中。乃至有人說識為我來住色中。故有四種。通前為九。有人
【現代漢語翻譯】 現代漢語譯本 以持戒清凈的緣故，常常沒有驕慢、邪見和疑惑。最終不會說佛陀已經徹底涅槃。這四點被稱為下結。
在定的部分有三句。第一句是承前啓後。因為持戒清凈之後，接下來修習清凈的禪定。第二句是說明修習禪定的益處。益處有兩種：一是獲得正念不忘的益處。因為修習禪定，所以能正念不忘，總的用『所謂』來標舉。『一切有性』是其理法，『十二部經』是其教法，『諸佛世尊常樂我凈』是其果法，『安住方等悉見佛性』是其行法。對於這四法憶念而不忘。二是獲得清凈智慧證悟空性的益處。因為修習禪定，所以能證得十一空。這兩種合起來是第二種修習的益處。第三句是名為下結。
在慧的部分也有三句。第一句是承前啓後。因為戒和定已經完備，接下來修習清凈的智慧。第二句是說明修習智慧的益處。因為修習智慧，所以能破除對四種身見的執著，趣入出世的境界。且就色蘊來說，首先是不計較身體中有我，也就是不計較色蘊中有我。我中有身，也就是不計較我中有色蘊。身體就是我，也就是不計較色蘊就是我。非身非我，也就是不計較色蘊為我所擁有。就色蘊來說是這樣，乃至就識蘊來說也是同樣的道理。現在這段文字中總的就五蘊來說，所以只說了四種。如果就五蘊分別來說，便有二十種。分別產生的地方便有六十五種計較我的方式。相狀如何？在五蘊中先就色蘊來說，色蘊相對於其他蘊有十三種。有人宣說色體就是我，就認為是一種。有人宣說色體不是我，但是為我所擁有。這我所擁有的之中，便有四種。有人宣說受蘊為我，色蘊相對於受蘊的我來說是其所擁有的。乃至有人說識蘊為我，色蘊相對於識蘊的我來說是其所擁有的，所以有四種。總共前面為五種。有人宣說色蘊是我的窟宅，我居住在其中。在這個門中，便有四種。有人宣說受蘊為我，來住在色蘊中。乃至有人說識蘊為我，來住在色蘊中。所以有四種，總共前面為九種。有人
【English Translation】 English version Because of pure precepts, one is always free from arrogance, wrong views, doubt, and nets of suspicion. Ultimately, one will not say that the Buddha has completely entered Nirvana. These four are called the lower fetters.
In the section on Samadhi (concentration), there are three sentences. The first connects the preceding and introduces the following. Having purified precepts, one next cultivates pure Samadhi. The second clarifies the benefits of cultivation. There are two kinds of benefits: first, the benefit of obtaining right mindfulness and non-forgetfulness. Because of cultivating Samadhi, one has right mindfulness and non-forgetfulness, generally indicated by 'so-called'. 'All that exists' is its principle (理法, lǐfǎ). 'The twelve divisions of scriptures' are its teachings (教法, jiàofǎ). 'The Buddha-Bhagavats' constant bliss, self, purity' are its fruition (果法, guǒfǎ). 'Dwelling in the Vaipulya Sutras, one sees the Buddha-nature' is its practice (行法, xíngfǎ). One remembers and does not forget these four dharmas. Second, the benefit of obtaining pure wisdom and realizing emptiness. Because of cultivating Samadhi, one obtains the eleven emptinesses. These two combined are the second benefit of cultivation. The third is the conclusion under the name.
In the section on Prajna (wisdom), there are also three sentences. The first connects the preceding and introduces the following. Having completed precepts and Samadhi, one next cultivates pure wisdom. The second clarifies the benefits of cultivation. Because of cultivating wisdom, one breaks through the four views of self and enters the transcendental realm. Let's discuss it in terms of form (色, sè). First, not being attached to the self within the body means not being attached to the self within form. The self within me has a body means not being attached to form within me. The body is me means not considering form as me. Not body, not self means not considering form as belonging to me. It is the same for form, and even for consciousness. In this text, we generally discuss the five skandhas, so only four are mentioned. If we discuss each of the five skandhas separately, there would be twenty. The places where they arise separately would have sixty-five kinds of clinging to self. What is the appearance? Among the five skandhas, let's first discuss form. Form has thirteen aspects relative to the other skandhas. Some say that the essence of form is me, considering it as one. Some say that the essence of form is not me, but belongs to me. Among what belongs to me, there are four kinds. Some say that sensation (受, shòu) is me, and form belongs to that sensation-me. Even some say that consciousness (識,shí) is me, and form belongs to that consciousness-me, so there are four kinds. Combining with the previous, there are five. Some say that form is the dwelling of my self, and I reside within it. In this aspect, there are four kinds. Some say that sensation is me, and comes to reside in form. Even some say that consciousness is me, and comes to reside in form. So there are four kinds, combining with the previous, there are nine. Some
宣說我者是其色之窟宅。色住其中。於此門中亦有四種。有人宣說受陰是我色來入中。乃至有人說識是我色來住中故有四種。通前十三。最初我見。后之十二是我所見。色望余陰辯之既然。余陰相望辯之類爾。五陰之中各有十三。是故通說有六十五。此等諸見修慧悉斷。三是名下結。此地前行唯得說三。不得分十。未見性故。
自下第二次明行修次第成義。初先略辯。迦葉言下問答廣顯。略中十階。始從持戒乃至見性。準下少一得大涅槃。通彼合有十一階矣。此十一中前十是因。后一是果。就前十中初四是其戒學差別。次二是定。后四是慧。然今文中先明持戒。次即就戒結異世間。后明不悔乃至見性。下復就之結異世間。前明戒中初先法說。以修慧故戒牢不動。次喻。后合。爾時下結。是名已下結異世間。下明不悔乃至見性及后結異。文顯可知。
廣中先問。下佛為辯。于中初先舉失顯得。即是明世異於出世。先辯后結。辯中初明世戒不凈翻前第一。先總標舉。何以下釋。四義釋之。為于有者凡夫持戒為三有果。所以不凈。性不定者易可退敗。不畢竟者體非精上。此三劣也。不能廣益彰其狹也。次是下結。余無悔等文顯可知。
菩薩凈下辯勝過劣。即是出世異世間義。先辯后結。辯中初明菩薩戒凈
【現代漢語翻譯】 現代漢語譯本：宣說『我』（Atman）的是以色蘊（Rupa-skandha）為窟宅。色蘊住在其中。在這個門中也有四種情況：有人宣說受陰（Vedana-skandha）是『我』，色蘊來進入其中；乃至有人說識陰（Vijnana-skandha）是『我』，色蘊來住在其中，所以有四種情況。連同前面的九種，總共十三種。最初的『我見』（Atma-drishti），後面的十二種是『我所見』（Atmiya-drishti）。色蘊與其他四蘊相比，辨析的情況是這樣。其他四蘊相互比較，辨析的情況也類似。五蘊之中各有十三種見解，所以總的說來有六十五種。這些見解通過修習智慧都能斷除。『三是名下結』，此地（指見道位之前）的前行只能說三種，不能分為十種，因為還沒有見到自性（Dharmata）。
從下面開始，第二次闡明修行次第成就的意義。開始先簡略地辨析，迦葉（Kasyapa）言下問答廣泛地顯示。簡略中包含十個階段，從持戒開始，乃至見到自性。按照下面的內容，少了一個階段就能得到大涅槃（Maha-nirvana），連同那個階段合起來有十一個階段。這十一個階段中，前十個是因，后一個是果。在前十個中，前四個是戒學的差別，其次兩個是定，后四個是慧。然而現在的文中，先闡明持戒，其次就持戒而總結與世間的不同，後面闡明不後悔乃至見到自性。下面又就此總結與世間的不同。前面闡明戒律中，首先是法說，因為修習智慧的緣故，戒律牢固不動。其次是比喻，最後是總結。『爾時下結』，『是名已下結異世間』，下面闡明不後悔乃至見到自性以及後面的總結，文義顯明可知。
廣泛的闡述中，先是提問，下面佛（Buddha）為之辯解。其中首先舉出缺失來顯示優點，也就是闡明世間法不同於出世間法。先辨析后總結。辨析中，首先闡明世間的戒律不清凈，與前面的第一點相反。先總的標舉，『何以下釋』，用四種意義來解釋它。因為對於有情眾生來說，凡夫持戒是爲了三有（欲有、色有、無色有）的果報，所以不清凈。自性不定，容易退敗。不畢竟，本體不是精妙殊勝。這三個是缺點。不能廣泛利益，彰顯它的狹隘。『次是下結』，其餘的無悔等等，文義顯明可知。
『菩薩凈下辯勝過劣』，也就是出世間不同於世間的意義。先辨析后總結。辨析中，首先闡明菩薩（Bodhisattva）的戒律清凈。
【English Translation】 English version: To proclaim 'I' (Atman) is to have the skandha of form (Rupa-skandha) as its dwelling. Form resides within it. Within this gateway, there are also four possibilities: someone proclaims that the skandha of feeling (Vedana-skandha) is 'I,' and form enters into it; even to the point where someone says that the skandha of consciousness (Vijnana-skandha) is 'I,' and form resides within it, hence there are four possibilities. Including the preceding nine, there are thirteen in total. The initial 'view of self' (Atma-drishti), and the subsequent twelve are 'views of what belongs to self' (Atmiya-drishti). Comparing form with the other skandhas, the analysis is thus. Comparing the other skandhas with each other, the analysis is similar. Within each of the five skandhas, there are thirteen views, so generally speaking, there are sixty-five. These views can all be severed through the cultivation of wisdom. 'The three are concluded under name,' the preliminary practices in this stage (before the path of seeing) can only be described as three, not divided into ten, because one has not yet seen the nature of reality (Dharmata).
From below, the second section elucidates the meaning of the sequential accomplishment of practice. Initially, it is briefly analyzed, and Kasyapa's (Kasyapa) questions and answers extensively reveal it. The brief explanation contains ten stages, starting from upholding precepts and culminating in seeing the nature of reality. According to what follows, lacking one stage allows one to attain great Nirvana (Maha-nirvana); combined with that stage, there are eleven stages in total. Among these eleven stages, the first ten are causes, and the last one is the result. Among the first ten, the first four are the distinctions of ethical discipline, the next two are concentration, and the last four are wisdom. However, in the current text, it first elucidates upholding precepts, then concludes the difference from the mundane world based on upholding precepts, and later elucidates non-regret up to seeing the nature of reality. Below, it again concludes the difference from the mundane world based on this. The preceding section elucidates precepts, first with a Dharma discourse, because through the cultivation of wisdom, the precepts are firm and unshakeable. Second, there is a metaphor, and finally a conclusion. 'The conclusion is below,' 'The conclusion of difference from the mundane world is below,' the following elucidates non-regret up to seeing the nature of reality and the subsequent conclusion, the meaning of the text is clear and understandable.
In the extensive explanation, there is first a question, and below the Buddha (Buddha) explains it. Among them, first, the shortcomings are raised to highlight the advantages, which is to elucidate that the mundane dharma is different from the supramundane dharma. First analyze, then conclude. In the analysis, first elucidate that mundane precepts are impure, contrary to the first point above. First, a general statement is made, 'What follows explains,' using four meanings to explain it. Because for sentient beings, ordinary people uphold precepts for the sake of the fruits of the three realms of existence (desire realm, form realm, formless realm), therefore they are impure. The nature is unstable, easily subject to decline. Not ultimately, the essence is not refined and superior. These three are shortcomings. Unable to broadly benefit, highlighting its narrowness. 'The conclusion is below,' the remaining non-regret, etc., the meaning of the text is clear and understandable.
'The Bodhisattva's (Bodhisattva) purity below distinguishes superiority from inferiority,' which is the meaning of the supramundane being different from the mundane. First analyze, then conclude. In the analysis, first elucidate that the Bodhisattva's precepts are pure.
翻前第一清凈戒者。戒非戒故翻前世間戒不清凈。不取戒相名戒非戒。非為有者翻前為有。定者翻前性不定也。言畢竟者翻不畢竟。為眾生者翻前不為。是名下結。
次明不悔。于中初法。次舉三喻。下合顯法。
次明歡喜。于中有三。第一正明持戒歡喜。初法次喻后合可知。
第二反舉破戒不善對以顯前。亦先法說。次喻。后合。三如牧牛下雙就二人明憂明喜。初先立喻。譬如二女喻持犯人。牛喻如來。從佛受法名牧牛女。一持酪瓶一持漿瓶喻彼二人所受戒法。瓶喻自身。酪之與漿正喻戒法。破戒之人于所受中未有出生。如彼酪中未有出生故說為酪。持戒之人于所受中已多出生故說如漿。俱共至城齊心趣果。而欲賣者行因貿果。于路腳䟝二瓶破者喻彼二人身壞命終。因盡腳跌。果喪瓶被。一喜一愁喻彼二人欣戚不同。持戒之人于所受戒已多出生。所失微少所以歡喜。破戒之人于所受戒未有出生。所失利大所以愁惱。下合顯法。持戒破戒亦復如是合前二女。持戒心喜合持漿女。瓶破歡喜破戒不喜略不舉合。次明悅樂。于中初明因喜生樂。迦葉言下對喜辯異。先問后辯。辯中四番。一約因別。二約果別。觀于生死知已不受所以生喜。觀大涅槃知已定得所以生樂。三就體別。下喜上樂。四約法。別有漏
【現代漢語翻譯】 現代漢語譯本： 『翻前第一清凈戒』指的是，因為戒本身並非絕對的戒，所以稱為『翻前』，世間的戒律並非完全清凈。不執著于戒相，才可稱為『戒非戒』。『非為有者』，是說與『翻前為有』相對。『定者』，是說與『翻前性不定』相對。『言畢竟者』，是說與『翻不畢竟』相對。『為眾生者』，是說與『翻前不為』相對。這些被稱為下結。
接下來闡明『不悔』。其中首先陳述佛法，然後舉出三個比喻，最後結合比喻來顯明佛法。
接下來闡明『歡喜』。其中有三點。第一點是正面闡明持戒的歡喜。首先陳述佛法，然後是比喻，最後是結合比喻，這些都是可以理解的。
第二點是反過來舉出破戒的不善，與前面的持戒形成對比，以此來顯明持戒的歡喜。同樣是先陳述佛法，然後是比喻，最後是結合比喻。第三點，『如牧牛下』，是從兩個人（持戒者和破戒者）的角度來闡明憂愁和歡喜。首先設立比喻，譬如兩個女子，比喻持戒的人和破戒的人。牛比喻如來（Tathagata）。從佛（Buddha）那裡接受佛法，稱為『牧牛女』。一個拿著酪瓶，一個拿著漿瓶，比喻這兩人所受持的戒法。瓶子比喻自身。酪和漿，正是比喻戒法。破戒的人，對於所受持的戒法，沒有產生任何功德，就像酪中沒有產生任何東西，所以說是酪。持戒的人，對於所受持的戒法，已經產生了很多功德，所以說像漿。兩人一起去城裡，齊心協力追求果報。想要賣東西的人，是想通過行因來換取果報。在路上，腳下一滑，兩個瓶子都破了，比喻這兩人身壞命終。因已盡，腳已滑，果已喪，瓶已破。一個歡喜，一個憂愁，比喻這兩人欣慰和悲慼的心情不同。持戒的人，對於所受持的戒戒法，已經產生了很多功德，所失去的很少，所以歡喜。破戒的人，對於所受持的戒法，沒有產生任何功德，所失去的利益很大，所以愁惱。下面結合比喻來顯明佛法。持戒和破戒也是這樣，對應前面的兩個女子。持戒心喜，對應拿著漿的女子。瓶破歡喜，破戒不喜，這裡省略了結合比喻的部分。接下來闡明『悅樂』。其中首先闡明因為歡喜而產生快樂。迦葉（Kasyapa）的言論，是對歡喜的辨析。先提問，后辨析。辨析中有四點。第一點是從因的不同來辨析。第二點是從果的不同來辨析。觀察生死，知道自己不再受生死輪迴之苦，所以產生歡喜。觀察大涅槃（Mahaparinirvana），知道自己一定能夠證得涅槃，所以產生快樂。第三點是從本體的不同來辨析。下面是歡喜，上面是快樂。第四點是從佛法的不同來辨析，有漏
【English Translation】 English version: 'The first pure precept of 'Fan Qian'' refers to the fact that the precept itself is not an absolute precept, so it is called 'Fan Qian,' and the worldly precepts are not completely pure. Not being attached to the characteristics of the precepts is called 'precept not precept.' 'Not for those who have' means it is the opposite of 'Fan Qian for those who have.' 'Fixed' means it is the opposite of 'Fan Qian nature is not fixed.' 'Words completely' means it is the opposite of 'Fan not completely.' 'For sentient beings' means it is the opposite of 'Fan Qian not for.' These are called lower fetters.
Next, explaining 'no regret.' Among them, first state the Dharma, then give three metaphors, and finally combine the metaphors to reveal the Dharma.
Next, explaining 'joy.' There are three points in it. The first point is to positively explain the joy of upholding the precepts. First, state the Dharma, then the metaphor, and finally combine the metaphor, which are all understandable.
The second point is to conversely cite the unwholesomeness of breaking the precepts, contrasting it with the previous upholding of the precepts, in order to reveal the joy of upholding the precepts. Similarly, first state the Dharma, then the metaphor, and finally combine the metaphor. The third point, 'like herding cattle below,' is to explain sorrow and joy from the perspective of two people (the precept-holder and the precept-breaker). First, establish a metaphor, such as two women, metaphorizing the precept-holder and the precept-breaker. The cow metaphorizes the Tathagata (如來). Receiving the Dharma from the Buddha (佛), is called 'cow-herding woman.' One holding a cheese bottle and one holding a whey bottle, metaphorizing the precepts held by these two people. The bottle metaphorizes oneself. Cheese and whey are precisely metaphors for the precepts. The precept-breaker, for the precepts he holds, has not produced any merit, just like nothing has been produced in the cheese, so it is said to be cheese. The precept-holder, for the precepts he holds, has already produced a lot of merit, so it is said to be like whey. The two go to the city together, working together to pursue the fruit of retribution. Those who want to sell things want to exchange the fruit of retribution by performing causes. On the road, their feet slip, and both bottles break, metaphorizing that these two people's bodies are destroyed and their lives end. The cause is exhausted, the feet have slipped, the fruit is lost, and the bottles are broken. One is happy, and one is sad, metaphorizing that these two people's feelings of joy and sorrow are different. The precept-holder, for the precepts he holds, has already produced a lot of merit, and what is lost is very little, so he is happy. The precept-breaker, for the precepts he holds, has not produced any merit, and the benefits lost are great, so he is sad. Below, combine the metaphor to reveal the Dharma. Upholding the precepts and breaking the precepts are also like this, corresponding to the two women in front. The joy of upholding the precepts corresponds to the woman holding the whey. The joy of the bottle breaking, and the unhappiness of breaking the precepts, here omits the part of combining the metaphor. Next, explaining 'pleasure.' Among them, first explain that pleasure arises from joy. Kasyapa's (迦葉) words are an analysis of joy. First ask, then analyze. There are four points in the analysis. The first point is to analyze from the difference in causes. The second point is to analyze from the difference in fruits. Observing birth and death, knowing that one will no longer suffer the pain of birth and death, so joy arises. Observing the Great Nirvana (Mahaparinirvana), knowing that one will definitely attain Nirvana, so pleasure arises. The third point is to analyze from the difference in essence. Below is joy, above is pleasure. The fourth point is to analyze from the difference in the Dharma, with outflows.
世共離之生喜。無漏不共得之生樂。餘者可知。是名凈戒非世間戒就初以結。
自下第三辯明菩薩能持所以。先辯后結。辯中具有六種五法。前四修始。次一修次。后一修成。就前四中初一五種是助戒法。先舉后列。離五蓋故是助定法。如別章釋。后二五種是助慧法。所見清凈離五見故明其離見。見凈攝治。離見除障。身見邊見邪見戒取及與見取是五見也。心無疑網離五疑故明其離疑。無疑攝治。離五除障。先舉后列。修次攝成文顯可知。是名已下結異世間。
上來第一自行異世。下明利他。先辯后結。辯中四番。前之三番舉過勸舍。后之一番舉得勸修。就前三中第一不得破戒傳經。第二不得調戲輕動。第三不得非法說經。初中有四。一破戒傳經生人譏呵。二緣是下由譏呵故隨於地獄。三受持下如來呵責。四如是人下如來誡約。寧不受讀不得破戒而傳是經。第二番中句別有五。一如來誡約。有說經者不得調動。二身為下辯調動相。三若我下明調動持經生他譏毀。四令他隨獄。五如來結呵。則是眾生大惡知識。第三番中句別有四。一如來誡約。有傳經者一切不得非法宣說。莫非時者觀前眾生憂惱病患貪著諸欲無心求時不得為說。莫非國者小乘國中不得宣說。莫不請等直言可知。莫滅法者不得彼此共相非毀。
【現代漢語翻譯】 現代漢語譯本： 世間之人共同遠離產生歡喜。無煩惱之人不共同獲得產生快樂。其餘的可以推知。這稱為清凈的戒律，不是世間的戒律，一開始就加以總結。
下面第三部分辨明菩薩能夠持戒的原因。先辨別后總結。辨別中包含六種五法。前四種是修行的開始，接著一種是修行的次第，最後一種是修行的成就。在前四種中，第一種五法是輔助戒律的方法。先提出后列舉。遠離五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）是輔助禪定的方法，如其他章節所解釋的。后兩種五法是輔助智慧的方法。所見清凈，遠離五見（身見、邊見、邪見、戒取見、見取見），表明其遠離見解。見解清凈能夠攝受和治理，遠離見解能夠去除障礙。身見、邊見、邪見、戒取見以及見取見，這被稱為五見。
心中沒有疑慮和迷惑，遠離五疑（疑自、疑師、疑法、疑教、疑證），表明其遠離疑惑。沒有疑惑能夠攝受和治理，遠離疑惑能夠去除障礙。先提出后列舉。修行的次第能夠攝受和成就，文義顯明可以理解。『是名已下』總結了與世間的不同。
上面是第一部分，自身修行與世間不同。下面闡明利益他人。先辨別后總結。辨別中包含四個方面。前三個方面列舉過失勸人捨棄，后一個方面列舉所得勸人修習。在前三個方面中，第一，不得破戒而傳經；第二，不得戲弄輕浮；第三，不得以非法的方式宣說經典。第一方面包含四個內容：一，破戒傳經會招致人們的譏諷呵責；二，因為譏諷呵責的緣故，會墮入地獄；三，如來呵責；四，如來告誡約束，寧可不接受讀誦，也不得破戒而傳經。第二方面，每句各有五點：一，如來告誡約束，有宣說經典的人不得調戲輕浮；二，闡述調戲輕浮的相狀；三，表明調戲輕浮地持經會招致他人的譏諷譭謗；四，使他人墮入地獄；五，如來總結呵責，這樣的人是眾生的大惡知識。
第三方面包含四個內容：一，如來告誡約束，有傳經的人一切不得以非法的方式宣說。『莫非時者』，觀察聽眾是否有憂愁煩惱、疾病纏身、貪戀慾望，沒有心思求法的時候，不得為他們宣說。『莫非國者』，在小乘國家中不得宣說。『莫不請等』，可以直接理解。『莫滅法者』，不得彼此互相誹謗。
【English Translation】 English version: Worldly beings commonly generate joy by separating from suffering. Those without outflows (of defilements) uniquely generate happiness by attaining liberation. The rest can be understood. This is called pure precepts, not worldly precepts, which are summarized at the beginning.
The third section below clarifies why Bodhisattvas can uphold the precepts. First, there is a discussion, then a conclusion. The discussion contains six sets of five dharmas. The first four are the beginning of practice, the next one is the sequence of practice, and the last one is the accomplishment of practice. Among the first four, the first set of five dharmas are methods that aid the precepts. First, they are mentioned, then listed. Separating from the five coverings (greed, anger, sleepiness, restlessness and remorse, and doubt) is a method that aids concentration, as explained in other chapters. The latter two sets of five dharmas are methods that aid wisdom. Pure perception, separating from the five views (self-view, extreme view, wrong view, adherence to precepts and rituals, and opinionated view), clarifies their separation from views. Pure views can gather and govern, and separating from views can remove obstacles. Self-view, extreme view, wrong view, adherence to precepts and rituals, and opinionated view are the five views.
The mind is without doubt and confusion, separating from the five doubts (doubt in oneself, doubt in the teacher, doubt in the Dharma, doubt in the teachings, and doubt in the attainment), clarifies their separation from doubts. Being without doubt can gather and govern, and separating from doubts can remove obstacles. First, they are mentioned, then listed. The sequence of practice can gather and accomplish, and the meaning is clear and understandable. '是名已下' concludes the difference from the world.
The above is the first part, self-cultivation is different from the world. The following clarifies benefiting others. First, there is a discussion, then a conclusion. The discussion contains four aspects. The first three aspects list faults and encourage abandonment, and the last aspect lists gains and encourages cultivation. Among the first three aspects, first, one must not break the precepts and transmit the sutras; second, one must not be frivolous and restless; third, one must not expound the sutras in an unlawful manner. The first aspect contains four points: one, breaking the precepts and transmitting the sutras will invite people's ridicule and reproach; two, because of the ridicule and reproach, one will fall into hell; three, the Tathagata's reproach; four, the Tathagata's admonition and restraint, one would rather not accept reading and reciting than break the precepts and transmit the sutras. In the second aspect, each sentence has five points: one, the Tathagata's admonition and restraint, those who expound the sutras must not be frivolous and restless; two, explaining the characteristics of frivolity and restlessness; three, clarifying that frivolously and restlessly upholding the sutras will invite others' ridicule and slander; four, causing others to fall into hell; five, the Tathagata concludes with reproach, such a person is a great evil friend to sentient beings.
The third aspect contains four points: one, the Tathagata's admonition and restraint, those who transmit the sutras must not expound them in an unlawful manner. '莫非時者' (do not speak out of time), observe whether the listeners have sorrow and affliction, are plagued by illness, are attached to desires, and have no intention to seek the Dharma, one must not expound it to them. '莫非國者' (do not speak in the wrong country), one must not expound it in Hinayana countries. '莫不請等' (do not speak without being asked), can be directly understood. '莫滅法者' (do not destroy the Dharma), one must not slander each other.
言莫熾燃世法說者不得教人習學此經求世名利。二明非時乃至熾燃生世譏呵。三令他隨獄。四如來結呵。就下舉得勸修之中句別有四。一教說者當凈其身。于中先舉十種所為。后勸凈身。其十種中前九為成阿含教行。后一為證。就前九中初一為受。后八為說。八中前五為說大乘。后三說小。大中初言說涅槃者說佛果法說佛性者宣說理法。說秘藏者是前二詮。說大乘者宣說行法。說方等者是大乘詮。下說小中說聲聞者是聲聞人有為之行。說辟支者說緣覺人有為之行。說解脫者說前二乘無為涅槃。見佛性者自欲求證。欲為此事當先凈身。二以凈身無人譏呵。三無人呵故敬信發心。如來結嘆。則是眾生善知識等。是名已下結異世間。
自下第二就勝進心明異世間。先問次辯。后總結異。辯中初先總舉六念。守境名念。佛等六種生念境界故名念處。次列六名。義如別章。此應具論。六中前三是所學法。次二所行。后一所求。下廣釋之。先明唸佛。初問。次辯。后總結之。辯中有二。一念佛果。二何故如來乃至婆伽有是名下念因成果。前中先明所念佛德。若男若女能如是下明能念益。就所念中初列十種名稱功德。常不變下舉德顯名。云何名如來下依名辯德。初中如來乃至世尊是佛通名。一切諸名皆有通別。佛亦如是。釋迦
【現代漢語翻譯】 現代漢語譯本： 言語如果像熾熱的火焰一樣燃燒世俗之法，說法的人就不能教人學習此經，以求取世間的名利。第二點是，如果不在適當的時候說法，甚至像熾熱的火焰一樣燃燒，就會招致世間的譏諷和呵斥。第三點是，會使他人墮入地獄。第四點是，如來會加以呵責。接下來，從勸修的內容中，每一句又各有四層含義。第一，教導說法的人應當凈化自身。其中，先列舉十種行為，然後勸導凈化自身。這十種行為中，前九種是爲了成就阿含的教法和修行，后一種是爲了證悟。在前九種中，第一種是接受（佛法），后八種是宣說（佛法）。在八種宣說中，前五種是宣說大乘佛法，后三種是宣說小乘佛法。在大乘佛法中，首先，『說涅槃』是指宣說佛果之法；『說佛性』是指宣說理法；『說秘藏』是對前兩者的詮釋；『說大乘』是指宣說行法；『說方等』是大乘的詮釋。接下來，在宣說小乘佛法中，『說聲聞』是指聲聞人所修的有為之行；『說辟支』是指緣覺人所修的有為之行；『說解脫』是指前二乘所證的無為涅槃。『見佛性』是指自己想要尋求證悟。想要做這些事情，應當首先凈化自身。第二，以清凈之身，就不會有人譏諷呵斥。第三，因為沒有人呵斥，所以敬信之心得以生髮。如來因此而讚歎。『則是眾生善知識等』，以下總結與世間不同的地方。
從下面開始，第二部分就以勝進之心來闡明與世間的不同。先提問，然後辨析，最後總結不同之處。在辨析中，首先總括地列舉六念。守護境界稱為『念』，因為佛（Buddha）、法（Dharma）等六種是生起念頭的境界，所以稱為『念處』。其次列出六個名稱，意義如同其他章節的解釋。這裡應該詳細論述。六念中，前三種是所學的法，其次兩種是所行的，最後一種是所求的。下面詳細解釋。首先闡明唸佛。先提問，然後辨析，最後總結。辨析中有兩點。第一是念佛果，第二是為何如來（Tathagata）乃至婆伽（Bhagavan）有這樣的名號，下面是念因成果。前面是闡明所念的佛德。『若男若女能如是』，下面是闡明能唸的益處。在所念的佛德中，首先列舉十種名稱功德。『常不變下舉德顯名』，『云何名如來下依名辯德』。最初，如來（Tathagata）乃至世尊（Lokajyestha）是佛的通用名稱。一切諸名都有通用和特別之處，佛也是如此。釋迦（Sakyamuni）
【English Translation】 English version: If speech burns worldly dharmas like a blazing fire, the speaker should not teach others to study this sutra to seek worldly fame and profit. Secondly, speaking at an inappropriate time, even if it burns like a blazing fire, will invite worldly ridicule and reproach. Thirdly, it will cause others to fall into hell. Fourthly, the Tathagata (Tathagata) will rebuke it. In the following, from the content of encouraging practice, each sentence has four layers of meaning. First, it teaches that the speaker should purify themselves. Among them, first list ten kinds of actions, and then encourage purification of oneself. Among these ten kinds of actions, the first nine are for accomplishing the Agama's teachings and practice, and the last one is for realization. In the first nine, the first is to receive (the Dharma), and the last eight are to expound (the Dharma). In the eight kinds of exposition, the first five are to expound the Mahayana Dharma, and the last three are to expound the Hinayana Dharma. In the Mahayana Dharma, first, 'speaking of Nirvana' refers to expounding the Dharma of the Buddha-fruit; 'speaking of Buddha-nature' refers to expounding the principle of Dharma; 'speaking of the secret treasury' is an interpretation of the former two; 'speaking of Mahayana' refers to expounding the practice of Dharma; 'speaking of Vaipulya' is an interpretation of the Mahayana. Next, in expounding the Hinayana Dharma, 'speaking of Sravaka' refers to the conditioned actions practiced by Sravakas; 'speaking of Pratyekabuddha' refers to the conditioned actions practiced by Pratyekabuddhas; 'speaking of liberation' refers to the unconditioned Nirvana realized by the former two vehicles. 'Seeing the Buddha-nature' refers to wanting to seek realization oneself. If you want to do these things, you should first purify yourself. Second, with a pure body, no one will ridicule or reproach you. Third, because no one rebukes, the heart of reverence and faith can arise. The Tathagata (Tathagata) therefore praises it. 'Then they are good spiritual friends of sentient beings, etc.', the following summarizes the differences from the world.
From below, the second part elucidates the differences from the world with a mind of striving forward. First ask, then analyze, and finally summarize the differences. In the analysis, first comprehensively list the six recollections. Guarding the realm is called 'recollection', because the Buddha (Buddha), Dharma (Dharma), etc., are the realms from which thoughts arise, so they are called 'places of recollection'. Secondly, list six names, the meaning of which is explained in other chapters. This should be discussed in detail here. Among the six recollections, the first three are the dharmas to be learned, the next two are the practices to be done, and the last one is what is sought. The following explains in detail. First, elucidate the recollection of the Buddha. First ask, then analyze, and finally summarize. There are two points in the analysis. The first is the recollection of the Buddha-fruit, and the second is why the Tathagata (Tathagata) and even the Bhagavan (Bhagavan) have such names, and below is the recollection of the cause resulting in the fruit. The former elucidates the virtues of the Buddha to be recollected. 'If men and women can do this', the following elucidates the benefits of being able to recollect. Among the virtues of the Buddha to be recollected, first list ten kinds of names and merits. 'The constant and unchanging below cites the virtues to reveal the name', 'How is it called Tathagata (Tathagata) below, relying on the name to analyze the virtues'. Initially, Tathagata (Tathagata) and even Lokajyestha (Lokajyestha) are common names for the Buddha. All names have common and special aspects, and the Buddha is also like this. Sakyamuni (Sakyamuni)
彌勒無量壽等是其別名。如來等十是其通名。化相須分故立別名。實德齊同故立通稱。通德無量。依德施名名亦無邊。今據一門且論十種。十中前五自德之名。后五是其化他德號。自中初二以為一對。前一道圓。后一滅極。言如來者多義如下。依龍樹釋。乘如實道來成正覺故曰如來。言應供者多義如下。要而論之。證滅相應故名為應。復應供養供名為應。后三一對。前二因圓。后一果極。就前二中初一解圓。后一行圓。正通知者多義如下。當相論之。理無偏邪故名為正。于理窮照說為遍知。明行足者多義如下。明是證行。行是教行。證心清凈離闇稱明。曠集諸善說之為行。此二圓滿名明行足。言善逝者多義如下。當相論之。善者名好。逝之言去。如來好去故云善逝。如來德滿更何處去。如言好去雖無去處非不能去。如劫盡火雖無所燒非不能燒。此亦如是。
下利他中初四是別。世尊是總。別中初一明化他智。善解世間名世間解。次二明其化他之能。調御丈夫能調物心。佛自丈夫能調丈夫。是故名為調御丈夫。天人師者能授以法。能以善法匠益天人名天人師。如來實是六道之師。人天益多故偏說之。佛者明其化他行德。此翻名覺。自覺覺他覺行窮滿故稱為佛。言世尊者。佛備眾德為世欽重故號世尊。
自下
【現代漢語翻譯】 現代漢語譯本： 彌勒（Maitreya，未來佛）、無量壽（Amitayus，壽命無量的佛）等是阿彌陀佛的別名。如來（Tathagata，佛的稱號之一）等十個是阿彌陀佛的通名。爲了區分其化身和形象，所以設立別名。因為其實際功德齊同，所以設立通稱。通德無量，依據功德施加名稱，名稱也無邊無際。現在根據一個方面，且論述十種名號。十種名號中，前五個是自德之名，后五個是其化他德號。自德之名中，最初兩個作為一對。前一個是道圓滿，后一個是滅達到極致。說『如來』，有多種含義如下。依據龍樹（Nagarjuna，佛教哲學家）的解釋，乘如實之道而來成就正覺，所以叫做如來。說『應供』，有多種含義如下。簡要來說，證得寂滅相應，所以名為應。又應受人供養，供養名為應。后三個作為一對。前兩個是因圓滿，后一個是果達到極致。就前兩個中，第一個是解圓滿，后一個是行圓滿。『正遍知』，有多種含義如下。當體相論述，理無偏頗邪惡，所以名為正。對於理徹底照見，述說為遍知。『明行足』，有多種含義如下。明是證行，行是教行。證心清凈遠離黑暗稱為明。廣泛積聚諸善說之為行。這二者圓滿，名明行足。說『善逝』，有多種含義如下。當體相論述，善者名為好，逝的意思是去。如來好好地離去，所以叫做善逝。如來功德圓滿，更往何處去？如說好好地離去，雖然沒有去處，並非不能去。如同劫盡之火雖然沒有所燒之物，並非不能燒。此亦是如此。
下面利他之名中，前四個是別名，世尊是總名。別名中，第一個說明化他之智。善於瞭解世間，名世間解。其次兩個說明其化他之能力。調御丈夫，能調伏眾生之心。佛自己是丈夫，能調伏丈夫。因此名為調御丈夫。天人師，能授予佛法。能以善法教導利益天人，名天人師。如來實際上是六道之師，人天得益更多，所以偏說之。佛，說明其化他之行德。此翻譯為覺。自覺、覺他、覺行窮盡圓滿，所以稱為佛。說『世尊』，佛具備眾多功德，為世人欽佩尊重，所以號為世尊。
自下
【English Translation】 English version: Maitreya (the future Buddha), Amitayus (Buddha of immeasurable life), etc., are the specific names of Amitabha Buddha. Tathagata (one of the titles of the Buddha), etc., are the common names of Amitabha Buddha. Specific names are established to distinguish his incarnations and forms. Because his actual merits are equal, common names are established. Common virtues are immeasurable, and names are given according to virtues, so the names are also boundless. Now, according to one aspect, let's discuss ten kinds of names. Among the ten names, the first five are names of self-virtue, and the last five are names of his virtues in transforming others. Among the names of self-virtue, the first two are taken as a pair. The former is the perfection of the path, and the latter is the ultimate attainment of extinction. Speaking of 'Tathagata', there are many meanings as follows. According to Nagarjuna's (Buddhist philosopher) explanation, he comes to achieve perfect enlightenment by riding on the path of reality, so he is called Tathagata. Speaking of 'Worthy of Offerings', there are many meanings as follows. In short, attaining the corresponding extinction is called Worthy. Also, he should receive offerings, and offering is called Worthy. The latter three are taken as a pair. The former two are the perfection of cause, and the latter is the ultimate attainment of effect. Among the former two, the first is the perfection of understanding, and the latter is the perfection of practice. 'Perfect Knowledge', there are many meanings as follows. When discussing the entity, the principle is without bias or evil, so it is called Perfect. Thoroughly illuminating the principle is described as Perfect Knowledge. 'Wisdom and Conduct Perfected', there are many meanings as follows. Wisdom is the practice of realization, and conduct is the practice of teaching. The purity of the mind of realization, away from darkness, is called Wisdom. Broadly accumulating all good deeds is described as Conduct. The perfection of these two is called Wisdom and Conduct Perfected. Speaking of 'Well-Gone', there are many meanings as follows. When discussing the entity, good is called good, and gone means to leave. The Tathagata leaves well, so it is called Well-Gone. Where else can the Tathagata go when his merits are complete? As it is said that he leaves well, although there is nowhere to go, it is not that he cannot go. Just as the fire at the end of the kalpa, although there is nothing to burn, it is not that it cannot burn. This is also the case.
Among the names of benefiting others below, the first four are specific names, and World Honored One is the general name. Among the specific names, the first one explains the wisdom of transforming others. Being good at understanding the world is called Understanding the World. The next two explain his ability to transform others. Taming Hero, able to subdue the minds of sentient beings. The Buddha himself is a hero, able to subdue heroes. Therefore, he is called Taming Hero. Teacher of Gods and Humans, able to impart the Dharma. Able to teach and benefit gods and humans with good Dharma, he is called Teacher of Gods and Humans. The Tathagata is actually the teacher of the six realms, and humans and gods benefit more, so it is specifically mentioned. Buddha, explaining his virtuous conduct of transforming others. This translates to Awakening. Self-awakening, awakening others, the exhaustion and perfection of awakening practice, so it is called Buddha. Speaking of 'World Honored One', the Buddha possesses many virtues and is admired and respected by the world, so he is called World Honored One.
From below
第二舉德顯名。初明自德。大師子吼明利他德。大沙門下復明自德。于中初明福德殊勝。無師已下智慧深妙。句別有十。初句總嘆無師自悟。中八別顯。言疾智者知法峻利。一念能知。一切諸法。言大智者知法深廣。此二為門。利顯前疾。余顯前大。所知淵深故名深智。出障清凈名解脫智。高出餘人名不共智。知法寬多名廣普智。位分高極名畢竟智。智成總結。人中象下復明利他。人中象等明佛人尊。調人師下明能益物。能調物心名調人師。以法惠人名大施主。以法匠世名大法師。此句是總。下別顯之。別中九句。前八能知。后一能說。前八猶上七善法矣。以知法者是上知法。以知義者是前知義。以知時者是前知時。以知足者是前知足。以知我者是前自知。知大眾者是前知眾知性知根知尊卑。
自下第三依名辨德。解如來中先問后釋。釋中三番。一約教辯釋。如過去佛所說不變略以標舉。云何下釋。二約證辯釋。六波羅蜜是能證行。十一空者是所證理。三約權實二德辯釋。隨宜開三是佛權德。壽命無量是佛實德。
解應供中先問后解。解中有五。前三就其自德說應。后二就其化他說應。就前三中初一通舉一切世法明佛應斷。次一就前一切法中簡取四魔粗重之過明佛應斷。后一就前四魔之中簡取煩惱增上重
【現代漢語翻譯】 現代漢語譯本 第二，舉出德行來彰顯名號。首先闡明自身的德行。『大師子吼』說明了利益他人的德行。『大沙門』以下又闡明自身的德行。其中，首先說明福德的殊勝。『無師』以下說明智慧的精深玄妙。每句各有十個要點。第一句總括讚歎無師自悟。中間八句分別顯明。說『疾智者』，是說知法迅速而精闢，一念之間就能瞭解一切諸法。說『大智者』，是說知法深遠而廣博。這兩者是入門。『利』是爲了彰顯前面的『疾』，其餘的則是爲了彰顯前面的『大』。所知淵博深邃，所以稱為『深智』。脫離障礙而清凈，稱為『解脫智』。高出于其他人，稱為『不共智』。知法寬廣眾多，稱為『廣普智』。位階高到極點，稱為『畢竟智』。最後總結智慧的成就。『人中象』以下又闡明利益他人。『人中象』等說明佛是人中的尊者。『調人師』以下說明能夠利益眾生。能夠調伏眾生的心，稱為『調人師』。用佛法恩惠於人，稱為『大施主』。用佛法來教化世人，稱為『大法師』。這句是總說，下面分別顯明。分別顯明中共有九句。前面的八句是能知，后一句是能說。前面的八句類似於上面的七善法。因為『以知法者』是上面的『知法』，『以知義者』是前面的『知義』，『以知時者』是前面的『知時』，『以知足者』是前面的『知足』，『以知我者』是前面的『自知』，知大眾者是前面的知眾，知性，知根，知尊卑。
從『自下』開始是第三部分，依據名號來辨別德行。解釋『如來』時，先提問后解釋。解釋中分為三個方面。第一，依據教義來辨別解釋。『如過去佛所說不變』，簡略地標舉出來。『云何』以下是解釋。第二，依據證悟來辨別解釋。六波羅蜜（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧）是能夠證悟的修行，十一空（Eleven emptinesses）是所證悟的道理。第三，依據權巧和真實兩種德行來辨別解釋。隨順眾生根器而開示三種乘（Three Vehicles）是佛的權巧德行，壽命無量是佛的真實德行。
解釋『應供』時，先提問后解釋。解釋中分為五個方面。前面三個方面就佛自身的德行來說明『應』，後面兩個方面就佛的教化來說明『應』。在前面的三個方面中，第一個方面總括一切世間法，說明佛應當斷除。第二個方面就前面的一切法中，簡要地選取四魔（Four Māras，煩惱魔、五蘊魔、死魔、天魔）粗重的過失，說明佛應當斷除。第三個方面就前面的四魔之中，簡要地選取煩惱增上的重
【English Translation】 English version Second, to extol virtues and manifest the name. First, clarifying one's own virtues. 'Great Lion's Roar' clarifies the virtue of benefiting others. 'Great Śrāmaṇa' below further clarifies one's own virtues. Among these, first clarifying the supreme merit of blessings. 'Without a teacher' below clarifies the profound and subtle wisdom. Each sentence has ten points. The first sentence generally praises self-awakening without a teacher. The middle eight sentences separately reveal. Saying 'Quick-witted one' means knowing the Dharma swiftly and incisively, able to understand all Dharmas in a single thought. Saying 'Greatly wise one' means knowing the Dharma deeply and broadly. These two are the entrance. 'Quick' is to manifest the preceding 'swiftness,' and the rest are to manifest the preceding 'greatness.' What is known is profound and deep, hence named 'Profound Wisdom.' Being free from obstacles and pure is named 'Liberation Wisdom.' Being superior to others is named 'Uncommon Wisdom.' Knowing the Dharma widely and numerously is named 'Vast and Universal Wisdom.' The position is high and ultimate, named 'Ultimate Wisdom.' Concluding the accomplishment of wisdom. 'Elephant among humans' below further clarifies benefiting others. 'Elephant among humans' etc. clarifies that the Buddha is the honored one among humans. 'Tamer of humans' below clarifies the ability to benefit beings. Being able to tame the minds of beings is named 'Tamer of Humans.' Bestowing Dharma upon people is named 'Great Benefactor.' Using the Dharma to craft the world is named 'Great Dharma Master.' This sentence is general. Below, it is separately clarified. In the separate clarification, there are nine sentences. The preceding eight are able to know, and the last one is able to speak. The preceding eight are similar to the above seven good Dharmas. Because 'one who knows the Dharma' is the above 'knowing the Dharma,' 'one who knows the meaning' is the preceding 'knowing the meaning,' 'one who knows the time' is the preceding 'knowing the time,' 'one who knows contentment' is the preceding 'knowing contentment,' 'one who knows the self' is the preceding 'knowing the self,' knowing the assembly is the preceding knowing the assembly, knowing the nature, knowing the roots, knowing the honorable and the humble.
From 'From below' begins the third part, distinguishing virtues based on names. In explaining 'Tathāgata' (如來, Thus Come One), first asking and then explaining. In the explanation, there are three aspects. First, distinguishing and explaining based on teachings. 'As the unchanging words spoken by past Buddhas,' briefly highlighting. 'How' below is the explanation. Second, distinguishing and explaining based on realization. The Six Pāramitās (六波羅蜜, Six Perfections) are the practice that can be realized, and the Eleven Emptinesses (十一空) are the principle that is realized. Third, distinguishing and explaining based on the two virtues of expedient and real. Suitably opening the Three Vehicles (三種乘) according to beings' capacities is the Buddha's expedient virtue, and immeasurable lifespan is the Buddha's real virtue.
In explaining 'Arhat' (應供, Worthy of Offerings), first asking and then explaining. In the explanation, there are five aspects. The first three aspects explain 'worthy' based on the Buddha's own virtues, and the last two aspects explain 'worthy' based on the Buddha's teachings. In the preceding three aspects, the first aspect generally encompasses all worldly Dharmas, explaining that the Buddha should eliminate. The second aspect, from all the preceding Dharmas, selectively takes the gross faults of the Four Māras (四魔, Four Demons), explaining that the Buddha should eliminate. The third aspect, from the preceding Four Māras, selectively takes the heavy burden of increasing afflictions
惡明佛應斷。就后二中初一明佛應化眾生。后一明生應供如來正遍知中先問后釋。釋中有五。前之四番明大異小。后之一番舉小顯大。就前四中初二明其舍邪歸正。前句明舍四倒煩惱后句明舍苦行邪業。正名苦行釋其正也。苦行正見外道所修是故名正。又此苦行正是苦因故名為正。遍知苦行定有苦果明佛離也。次一複次舍凡入聖。正名世中舉其正義。斷常世邊非斷非常是世間中。中故稱正。下明遍知。知修中道得大菩提故曰遍知。下一複次舍小歸大。正名可數舉其小也。可數可量正是小乘故名為正。言遍知者不可數等明佛舍小住大乘也。下一舉小顯大可知。
解明行中先問后釋。釋中有四。初一據果尋因以釋。明者是其菩提善果。行足是因。乘戒慧足得菩提果名明行足。戒者是福。福有無量。離惡為首故偏舉戒。慧者是智。福智具足。故得菩提。第二偏就果德以釋。明咒行吉足者名果是名世義舉世語義。下約顯法。咒名解脫吉名菩提果名涅槃名明行足。三就從因趣果以釋。明光行業足者名果是名世義舉世語義。下約顯法。所言光者名不放逸是起行心。業名六度是所起行。此二是因得菩提果。四就行修入證以解。前解明義。正是證體。三明舉數。次列三名。菩薩明者因中證智。言佛明者果中證智。無明明者是所證
【現代漢語翻譯】 現代漢語譯本： 『惡明佛應斷』。就后二中，初一說明佛應化眾生，后一說明生應供如來正遍知中，先問后釋。釋中有五。前之四番說明大異小。后之一番舉小顯大。就前四中，初二說明其舍邪歸正。前句說明舍四倒煩惱，后句說明舍苦行邪業。『正』名苦行，解釋其『正』也。苦行正見外道所修，是故名『正』。又此苦行正是苦因，故名為『正』。遍知苦行定有苦果，說明佛離也。次一複次舍凡入聖。『正』名世中，舉其正義。斷常世邊，非斷非常是世間中。中故稱『正』。下明遍知。知修中道得大菩提，故曰遍知。下一複次舍小歸大。『正』名可數，舉其小也。可數可量正是小乘，故名為『正』。言遍知者，不可數等，說明佛舍小住大乘也。下一舉小顯大可知。
解釋『明行』中，先問后釋。釋中有四。初一據果尋因以釋。『明』者是其菩提善果，『行足』是因。乘戒慧足得菩提果，名『明行足』。戒者是福。福有無量，離惡為首，故偏舉戒。慧者是智。福智具足，故得菩提。第二偏就果德以釋。『明咒行』，『吉足』者名果，是名世義，舉世語義。下約顯法。咒名解脫，吉名菩提，果名涅槃，名『明行足』。三就從因趣果以釋。『明光行業』，『足』者名果，是名世義，舉世語義。下約顯法。所言光者，名不放逸，是起行心。業名六度，是所起行。此二是因得菩提果。四就行修入證以解。前解明義，正是證體。三明舉數。次列三名。菩薩明者，因中證智。言佛明者，果中證智。無明明者，是所證。
【English Translation】 English version: 'Evil understanding and Buddha should be severed.' Among the latter two, the first explains how the Buddha should transform sentient beings, and the second explains how sentient beings should make offerings to the Tathagata (如來) [Thus Come One], the Perfectly Enlightened One. First, there is a question, then an explanation. The explanation has five parts. The first four times explain the great difference from the small. The last time elevates the small to reveal the great. Among the first four, the first two explain abandoning the heterodox and returning to the correct. The first sentence explains abandoning the four inverted views and afflictions, and the second sentence explains abandoning the ascetic practices and heterodox karma. 'Correct' is named ascetic practice, explaining its 'correctness'. Ascetic practice and correct views are cultivated by outsiders, hence the name 'correct'. Moreover, this ascetic practice is precisely the cause of suffering, hence it is named 'correct'. Knowing that ascetic practice certainly has a bitter result explains the Buddha's detachment. The next time, it is again about abandoning the mundane and entering the sacred. 'Correct' is named the world, highlighting its correct meaning. Severing permanence and the edge of the world, neither severing nor permanent is in the middle of the world. Being in the middle is therefore called 'correct'. The following explains perfect knowledge. Knowing that cultivating the Middle Way attains great Bodhi (菩提) [Enlightenment], hence it is called perfect knowledge. The next time, it is again about abandoning the small and returning to the great. 'Correct' is named countable, highlighting its smallness. Countable and measurable is precisely the Small Vehicle (小乘) [Hinayana], hence it is named 'correct'. Saying that perfect knowledge is uncountable, etc., explains that the Buddha abandons the small and dwells in the Great Vehicle (大乘) [Mahayana]. The following elevates the small to reveal the great, which can be understood.
Explaining 'understanding and conduct', first there is a question, then an explanation. The explanation has four parts. The first explains by seeking the cause from the result. 'Understanding' is its Bodhi (菩提) [Enlightenment], the good result, and 'conduct complete' is the cause. Riding on precepts, concentration, and wisdom to attain the Bodhi (菩提) [Enlightenment] result is called 'understanding and conduct complete'. Precepts are blessings. Blessings are immeasurable, with abandoning evil as the foremost, hence precepts are particularly mentioned. Wisdom is knowledge. Blessings and wisdom are complete, hence Bodhi (菩提) [Enlightenment] is attained. The second explains specifically from the virtuous qualities of the result. 'Understanding mantra conduct', 'auspicious complete' is named the result, which is named worldly meaning, highlighting worldly semantics. The following explains the manifested Dharma (法) [teachings]. Mantra is named liberation, auspiciousness is named Bodhi (菩提) [Enlightenment], the result is named Nirvana (涅槃) [liberation from suffering], named 'understanding and conduct complete'. The third explains from the cause leading to the result. 'Understanding light karma', 'complete' is named the result, which is named worldly meaning, highlighting worldly semantics. The following explains the manifested Dharma (法) [teachings]. What is called light is named non-negligence, which is the mind of initiating conduct. Karma is named the Six Perfections (六度) [Paramitas], which is the conduct initiated. These two are the cause of attaining the Bodhi (菩提) [Enlightenment] result. The fourth explains from the cultivation entering into realization. The previous explanation clarifies the meaning, which is precisely the body of realization. The three understandings enumerate the numbers. Next, three names are listed. Bodhisattva (菩薩) [Enlightenment Being] understanding is the wisdom of realization in the cause. Saying Buddha (佛) [Awakened One] understanding is the wisdom of realization in the result. No understanding is what is realized.
理。理非智慧故曰無明。能生智明從其所生故複稱明。故論說言說智智處俱名波若。如世五欲生欲名欲。下辯可知。后釋行足從修入證。行者為生修諸善業是證方便。足者見性是入證矣。以是下結。
解善逝中先問后釋。釋有三義。第一偏就果德以釋。善者名高逝名不高是世間義舉世語義。下約顯法。高名菩提位分高出。不高佛心。佛心無慢。是故下結。二就發心趣果解釋。善名知識逝者名為善知識果是世間義舉世語義。次約顯法。善知識者即初發心明起愿因。果名涅槃明其得果。下重顯之。不捨初心得涅槃者得大涅槃不捨菩薩所行故也。是故下結。三就證性得果以釋。善好逝有是世間義舉世語義。次約顯法。好名見性是其證行。有名涅槃明得果也。下重顯前涅槃有義。今此借彼世俗有名而顯涅槃。恐畏世人取同世有。故須拂遣以顯非有。于中初法。涅槃非有諸佛因世說言有者。涅槃離相涅槃離性故言非有。非令無法。言離相者無有自相亦無他相。言離性者萬德同體互相整合。未有一德別守自性。雖復非有。諸佛借彼世俗有名而演說之。次以喻顯。如世間之實無有子。因他有子說言有子。亦如世人實無有道。因他出世聖人有道。宣說世俗凡夫有道。下合顯法。涅槃亦爾實無有相因世間有說之為有。諸佛成下約法
【現代漢語翻譯】 現代漢語譯本：理。理不是智慧，所以叫做無明（Avidya）。無明能夠產生智慧之光，因為是從智慧之光所生，所以又稱作明。所以論中說，言說智和智的處所都叫做般若（Prajna）。如同世間的五欲（Panca kama）能生起慾望，所以叫做欲。下面的辯論可以知道。後面解釋行足，是從修行進入證悟。行，是爲了生存而修習各種善業，是證悟的方便。足，是見性，是進入證悟的途徑。因此下面總結。
解釋善逝（Sugata）時，先提問后解釋。解釋有三種含義。第一種，偏重於從果德來解釋。善，是名聲高尚；逝，是名聲不高尚，這是世間的含義，是世俗的說法。下面從顯法的角度來說。高，是指菩提（Bodhi）的地位高超。不高，是指佛心。佛心沒有傲慢。所以下面總結。第二種，從發心趣向果位的角度來解釋。善，是指知識；逝，是指善知識的果位，這是世間的含義，是世俗的說法。其次從顯法的角度來說。善知識，就是最初發心，明白發起願望的原因。果，是指涅槃（Nirvana），明白獲得果位。下面再次闡明。不捨棄初心而獲得涅槃的人，是獲得大涅槃，不捨棄菩薩所修行的道路。所以下面總結。第三種，從證悟自性而獲得果位的角度來解釋。善好，逝有，這是世間的含義，是世俗的說法。其次從顯法的角度來說。好，是指見性，是證悟的修行。有，是指涅槃，明白獲得果位。下面再次闡明前面所說的涅槃的有。現在這裡借用世俗的有名來顯示涅槃。恐怕世人把涅槃等同於世間的有，所以必須拂去這種看法，以顯示涅槃並非世間的有。其中首先說法。涅槃並非實有，諸佛因為世間的緣故才說涅槃是有的。涅槃離相，涅槃離性，所以說涅槃並非實有。並非說涅槃是無法。說離相，是沒有自相，也沒有他相。說離性，是萬德同體，互相整合，沒有一德單獨保持自己的自性。雖然涅槃並非實有，諸佛借用世俗的有名來演說它。其次用比喻來顯示。如同世間實際上沒有兒子，因為別人有兒子，所以說自己有兒子。也如同世人實際上沒有道，因為有出世的聖人有道，所以宣說世俗凡夫也有道。下面結合顯法。涅槃也是這樣，實際上沒有相，因為世間有，所以說涅槃是有。諸佛成就，下面從法的角度來說。
【English Translation】 English version: 'Li'. 'Li' is not wisdom, therefore it is called Avidya (ignorance). Avidya can generate the light of wisdom, because it is born from the light of wisdom, so it is also called 'Ming' (brightness). Therefore, it is said in the treatise that speech wisdom and the place of wisdom are both called Prajna. Just as the five desires (Panca kama) in the world can generate desire, so it is called desire. This can be understood from the following debate. The subsequent explanation of 'Xing Zu' (foot of practice) is to enter enlightenment from practice. 'Xing' (practice) is to cultivate various good deeds for survival, which is a convenient way to enlightenment. 'Zu' (foot) is seeing one's nature, which is the way to enter enlightenment. Therefore, the following is a conclusion.
When explaining Sugata (Well-gone), first ask and then explain. There are three meanings to the explanation. The first is to focus on explaining from the perspective of the virtues of the fruit. 'Shan' (good) means high reputation; 'Shi' (gone) means not high reputation. This is the worldly meaning, the secular saying. The following is from the perspective of manifesting the Dharma. 'Gao' (high) refers to the high position of Bodhi (enlightenment). 'Bu Gao' (not high) refers to the Buddha's mind. The Buddha's mind has no arrogance. Therefore, the following is a conclusion. The second is to explain from the perspective of aspiring to the fruit. 'Shan' (good) refers to knowledge; 'Shi' (gone) refers to the fruit of good knowledge. This is the worldly meaning, the secular saying. Secondly, from the perspective of manifesting the Dharma. 'Shan Zhishi' (good knowledge) is the initial aspiration, understanding the cause of initiating the vow. 'Guo' (fruit) refers to Nirvana (liberation), understanding the attainment of the fruit. The following further clarifies. Those who attain Nirvana without abandoning their initial aspiration attain great Nirvana, without abandoning the path practiced by Bodhisattvas. Therefore, the following is a conclusion. The third is to explain from the perspective of realizing one's nature and attaining the fruit. 'Shan Hao' (good and excellent), 'Shi You' (gone and existent), this is the worldly meaning, the secular saying. Secondly, from the perspective of manifesting the Dharma. 'Hao' (excellent) refers to seeing one's nature, which is the practice of realization. 'You' (existent) refers to Nirvana, understanding the attainment of the fruit. The following further clarifies the aforementioned existence of Nirvana. Now, the worldly existence is borrowed here to reveal Nirvana. Fearing that people would equate Nirvana with worldly existence, it is necessary to dispel this view to show that Nirvana is not worldly existence. Among them, the first is to speak the Dharma. Nirvana is not truly existent. Buddhas say that Nirvana exists because of the world. Nirvana is without characteristics, Nirvana is without nature, so it is said that Nirvana is not truly existent. It is not to say that Nirvana is non-existent. Saying 'without characteristics' means there is no self-characteristic, nor is there other-characteristic. Saying 'without nature' means that all virtues are of the same essence, integrated with each other, and no single virtue maintains its own nature separately. Although Nirvana is not truly existent, Buddhas use worldly existence to expound it. Secondly, use a metaphor to illustrate. Just as there is actually no son in the world, but because others have sons, it is said that one has a son. Also, just as people actually have no path, but because there are transcendent sages who have the path, it is proclaimed that ordinary people also have the path. The following combines the manifestation of the Dharma. Nirvana is also like this, actually without characteristics, but because the world exists, it is said that Nirvana exists. Buddhas achieve, the following is from the perspective of the Dharma.
顯人。
世間解中先問后釋。釋中六番。初一約就五陰世間明佛有解。第二約就五欲世間明佛有解。第三約就國土世間明佛有解。第四約就眾生世間明佛有解。第五約就八法世間明佛有解。世名蓮華解名不污是名世義舉世語義。次約顯法。蓮華如來言不污者如來不為世法所污。利哀譭譽稱譏苦樂是世八法。是故下結。第六通約一切世間明佛有解。此為明佛通論菩薩。又世間解名佛菩薩略以標舉。解世間故名世間解。何以下釋。初法次喻。因食得命名食為命因從果稱。諸佛菩薩解世間故名世解者果從因稱。有此左右。下合可知。
無上士中先問后釋。釋中五番。此五是彼地持所說七無上中五無上也。初一無斷是斷無上。第二無諍是正無上。彼有四正。謂正威儀正戒正見及與正命。此中無諍是彼正見。第三門中語不可壞是智無上。寄言顯之。第四上座是身無上。第五門中無新無故是住無上。彼道無上神力無上此中略無。
解調御中先問后釋。釋中初言既自丈夫以為一門。復調丈夫復為一門。實非丈夫非不丈夫因調丈夫故名丈夫顯上初門。一切男下顯向後門。于中先明所化丈夫。后明如來能調之義。前中初言若男若女若具四法則名丈夫總以標舉。何等下列。具足下結。若有男子無此四下舉非顯是。就明如
【現代漢語翻譯】 現代漢語譯本： 顯人。
『世間解』中先提問后解釋。解釋中分為六個方面。第一，從五陰世間的角度說明佛具有『解』。第二，從五欲世間的角度說明佛具有『解』。第三，從國土世間的角度說明佛具有『解』。第四，從眾生世間的角度說明佛具有『解』。第五，從八法世間的角度說明佛具有『解』。『世』的意思是蓮花，『解』的意思是不被污染，這是『世』的含義，概括了『世』的語義。其次，從顯法的角度來說，如來的言語像蓮花一樣不被污染，如來不會被世間的法則所污染。利、衰、毀、譽、稱、譏、苦、樂是世間的八法。因此下面進行總結。第六，總括一切世間說明佛具有『解』。這是爲了說明佛普遍適用於菩薩。此外，『世間解』這個名稱是佛和菩薩的簡略稱謂。因爲了解世間，所以稱為『世間解』。為什麼下面要解釋呢？先說法，后比喻。因為吃了食物而得到名稱，所以食物是生命的起因，這是從結果來稱呼。諸佛菩薩因爲了解世間所以稱為『世解』，這是從原因來稱呼。有這樣的左右關係，下面結合起來就可以理解了。
『無上士』中先提問后解釋。解釋中分為五個方面。這五個方面是《瑜伽師地論·攝事品》所說的七無上中的五個無上。第一，無斷是斷無上。第二，無諍是正無上。彼處有四正，即正威儀、正戒、正見以及正命。此處的無諍是彼處的正見。第三個方面，語言不可破壞是智無上，借用言語來顯現。第四，上座是身無上。第五個方面，無新無故是住無上。彼處的道無上和神力無上，此處省略了。
『調御丈夫』中先提問后解釋。解釋中，首先說既是丈夫，就以此作為一個方面。再次調伏丈夫，又作為一個方面。實際上既不是丈夫，又不是非丈夫，因為調伏丈夫的緣故稱為丈夫，顯示了上面的第一個方面。一切男子以下，顯示了後面的方面。其中先說明所教化的丈夫，然後說明如來能夠調伏的意義。前面，首先說如果男子或女子具備四種法則，就稱為丈夫，總括地提出來。什麼叫做具備呢？下面進行總結。如果男子沒有這四種，就舉出非丈夫來顯示丈夫。就說明如來
【English Translation】 English version: Manifesting the Person.
Within 'Understanding the World,' there is first a question, then an explanation. The explanation is divided into six aspects. First, from the perspective of the five skandha (form, feeling, perception, mental formations, and consciousness) world, it is clarified that the Buddha possesses 'Understanding.' Second, from the perspective of the five desires world, it is clarified that the Buddha possesses 'Understanding.' Third, from the perspective of the land world, it is clarified that the Buddha possesses 'Understanding.' Fourth, from the perspective of the sentient beings world, it is clarified that the Buddha possesses 'Understanding.' Fifth, from the perspective of the eight worldly dharmas world, it is clarified that the Buddha possesses 'Understanding.' 'World' means lotus, and 'Understanding' means not being defiled. This is the meaning of 'World,' summarizing the semantics of 'World.' Next, from the perspective of manifesting the Dharma, the Tathagata's (如來) words are like a lotus, undefiled. The Tathagata is not defiled by worldly dharmas. Gain, loss, disgrace, fame, praise, blame, suffering, and pleasure are the eight worldly dharmas. Therefore, a conclusion is drawn below. Sixth, encompassing all worlds, it is clarified that the Buddha possesses 'Understanding.' This is to clarify that the Buddha universally applies to Bodhisattvas (菩薩). Furthermore, the name 'Understanding the World' is a brief designation for Buddhas and Bodhisattvas. Because of understanding the world, it is called 'Understanding the World.' Why is there an explanation below? First, the Dharma is stated, then a metaphor is used. Because of eating food, a name is obtained, so food is the cause of life. This is naming from the result. Because Buddhas and Bodhisattvas understand the world, they are called 'World Understanding.' This is naming from the cause. There are such relationships on the left and right, and the following can be understood by combining them.
Within 'Unsurpassed One,' there is first a question, then an explanation. The explanation is divided into five aspects. These five aspects are five of the seven unsurpassed qualities mentioned in the Yogacarabhumi-sastra (瑜伽師地論) Compendium of Matters. First, non-severance is the unsurpassed severance. Second, non-contention is the unsurpassed correctness. There are four correctnesses there, namely, correct deportment, correct precepts, correct view, and correct livelihood. Here, non-contention is the correct view there. In the third aspect, unbreakable speech is the unsurpassed wisdom, manifested through words. Fourth, the elder is the unsurpassed body. Fifth, neither new nor old is the unsurpassed dwelling. The unsurpassed path and unsurpassed power there are omitted here.
Within 'Taming Hero,' there is first a question, then an explanation. In the explanation, it is first said that since it is a hero, this is taken as one aspect. Again, taming the hero is taken as another aspect. In reality, it is neither hero nor non-hero. Because of taming the hero, it is called hero, revealing the first aspect above. 'All men' below reveals the later aspect. Among them, first, the hero to be taught is explained, and then the meaning of the Tathagata's ability to tame is explained. Earlier, it is first said that if a man or woman possesses four qualities, they are called a hero, generally stated. What does it mean to possess? A conclusion is drawn below. If a man does not have these four, then a non-hero is cited to reveal the hero. Regarding explaining the Tathagata
來能調之中初先法說。次喻。后合。御者調馬無有定下明佛過世。
天人師中先問后辯。辯中初先明佛是師。天者已下解佛以為天人師義。前中初明因法教人故名為師。昔未得下果法教人故名為師。因中初先教人修善。次教離惡。后總結之。善中初先泛舉二師。善教惡教列其名字。諸佛已下明佛菩薩為世善師。初先正教。何等已下辯出善體。教離惡中先教眾生遠離身惡正教遠離。何以下釋。釋中有二。一明身惡可離故教。先順后反。二若眾生下明離有益是故教離。先反后順。下教果中昔未得等九句別教。是故下結。解佛以為天人師中初六複次廣解天義。次四複次廣釋人義。人天多義且舉斯耳。下解如來為天人師。初先標舉。何以下釋。是故下結。
就解佛中先問后釋。佛者名覺翻名總釋。自覺覺他別以顯之。譬如已下顯自覺相。先喻后合。覺有兩義備如上辯。今此偏就覺察釋之。是故下結。
次釋婆伽。先舉后解。七義釋之。前舉世尊此解婆伽。皆是佛號。趣舉皆得。前明所念。若男若女下辯明能念之利益也。
上來念果。自下第二念因成果。何故如來至婆伽婆而有大名徴前起后。下對釋之。于中有四。一與佛因行。二是故下明行得果。三又復下舉佛因心。四是故下明心得果。初中先明敬上
【現代漢語翻譯】 現代漢語譯本： 來能調伏的調御中，首先是法說，其次是比喻，最後是總結。調御者調馬，沒有固定的方法。這裡說明佛陀已經過世。 在天人師中，先提問后辯論。辯論中，首先說明佛是導師。『天者已下』解釋佛陀作為天人師的意義。前面部分，首先說明因為佛陀用佛法教導人們，所以被稱為導師。『昔未得下』因為佛陀用果法教導人們，所以被稱為導師。在原因中，首先教導人們修善，其次教導人們遠離惡行，最後總結。修善中，首先泛泛地列舉兩種導師：善的導師和惡的導師，並列出他們的名字。『諸佛已下』說明諸佛菩薩是世間的善導師。首先是正面的教導。『何等已下』辨別出善的本質。教導遠離惡行中，首先教導眾生遠離身惡，正面教導遠離。『何以下釋』解釋中有兩點：一是說明身惡是可以遠離的，所以才教導遠離，先順后反。二是『若眾生下』說明遠離惡行是有益的，所以才教導遠離，先反后順。下面的教導結果中，『昔未得等』九句分別教導。『是故下結』總結。 解釋佛陀作為天人師的部分，首先用六個『複次』廣泛地解釋『天』的含義，其次用四個『複次』廣泛地解釋『人』的含義。人天有很多含義，這裡只是舉例說明。下面解釋如來作為天人師。首先標舉，『何以下釋』解釋，『是故下結』總結。 在解釋佛陀的部分，先提問后解釋。『佛者』是覺悟的意思，翻譯過來是總的解釋。自覺和覺他分別顯示出來。『譬如已下』顯示自覺的相狀，先比喻后總結。覺悟有兩種含義，詳細的辯論如上所述。現在這裡偏重於用覺察來解釋。『是故下結』總結。 接下來解釋婆伽（Bhagavan，世尊）。先提出后解釋，用七種含義來解釋。前面提出世尊，這裡解釋婆伽（Bhagavan，世尊），都是佛的稱號，隨便舉哪個都可以。前面說明所念，『若男若女下』辯明能唸的利益。 上面是念佛的果報，下面第二部分是念佛的因行成就果報。『何故如來至婆伽婆而有大名』，這是提問，承前啓後。下面進行對釋，其中有四點：一是與佛陀的因行相應，二是『是故下』說明修行得到果報，三是『又復下』舉出佛陀的因地發心，四是『是故下』說明因地發心得到果報。第一點中，首先說明恭敬上輩。
【English Translation】 English version: In the taming of those who can be tamed, first there is the Dharma talk, then the analogy, and finally the conclusion. A tamer of horses has no fixed method. This explains that the Buddha has passed away. In the Teacher of Gods and Humans, first there is the question, then the debate. In the debate, first it is explained that the Buddha is the teacher. '天者已下' (Tiān zhě yǐ xià, 'Those below the heavens') explains the meaning of the Buddha as the Teacher of Gods and Humans. In the preceding part, it is first explained that because the Buddha teaches people with the Dharma, he is called a teacher. '昔未得下' (Xī wèi dé xià, 'In the past, not yet attained') because the Buddha teaches people with the fruit Dharma, he is called a teacher. In the cause, first teach people to cultivate goodness, then teach them to stay away from evil, and finally summarize. In cultivating goodness, first generally list two kinds of teachers: good teachers and evil teachers, and list their names. '諸佛已下' (Zhū fó yǐ xià, 'All Buddhas and below') explains that all Buddhas and Bodhisattvas are good teachers in the world. First is the positive teaching. '何等已下' (Hé děng yǐ xià, 'What kind of below') distinguishes the essence of goodness. In teaching to stay away from evil, first teach sentient beings to stay away from bodily evils, and positively teach to stay away. '何以下釋' (Hé yǐ xià shì, 'What is explained below') There are two points in the explanation: one is to explain that bodily evils can be avoided, so teaching to stay away, first in accordance and then in reverse. The second is '若眾生下' (Ruò zhòngshēng xià, 'If sentient beings below') explains that staying away from evil is beneficial, so teaching to stay away, first in reverse and then in accordance. In the following teaching results, '昔未得等' (Xī wèi dé děng, 'In the past, not yet attained, etc.') nine sentences teach separately. '是故下結' (Shì gù xià jié, 'Therefore, the conclusion below') concludes. In the part explaining the Buddha as the Teacher of Gods and Humans, first use six '複次' (fùcì, 'again') to widely explain the meaning of '天' (tiān, 'heaven'), and then use four '複次' (fùcì, 'again') to widely explain the meaning of '人' (rén, 'human'). There are many meanings of gods and humans, but here are just examples. The following explains the Tathagata as the Teacher of Gods and Humans. First, mark it out, '何以下釋' (Hé yǐ xià shì, 'What is explained below') explains, '是故下結' (Shì gù xià jié, 'Therefore, the conclusion below') concludes. In the part explaining the Buddha, first ask and then explain. '佛者' (Fó zhě, 'Buddha') means enlightenment, and the translation is a general explanation. Self-enlightenment and other-enlightenment are shown separately. '譬如已下' (Pìrú yǐ xià, 'For example, below') shows the appearance of self-enlightenment, first analogy and then conclusion. There are two meanings of enlightenment, and the detailed debate is as described above. Now here, the emphasis is on using awareness to explain. '是故下結' (Shì gù xià jié, 'Therefore, the conclusion below') concludes. Next, explain Bhagavan (婆伽, Póqié, World Honored One). First put forward and then explain, using seven meanings to explain. The World Honored One is put forward in front, and Bhagavan (婆伽, Póqié, World Honored One) is explained here, both of which are titles of the Buddha, and either one can be cited. The preceding explains what is being contemplated, '若男若女下' (Ruò nán ruò nǚ xià, 'If male or female below') argues the benefits of being able to contemplate. The above is the result of reciting the Buddha, and the second part below is the cause of reciting the Buddha to achieve the result. '何故如來至婆伽婆而有大名' (Hé gù Rúlái zhì Póqié Pó ér yǒu dàmíng, 'Why does the Tathagata to Bhagavan have a great name'), this is a question, carrying on from the previous and starting the next. The following is a counter-explanation, which has four points: one is corresponding to the Buddha's causal actions, two is '是故下' (Shì gù xià, 'Therefore, below') explains that cultivation gets the result, three is '又復下' (Yòu fù xià, 'Again below') cites the Buddha's aspiration in the causal ground, and four is '是故下' (Shì gù xià, 'Therefore, below') explains that the aspiration in the causal ground gets the result. In the first point, first explain respecting superiors.
之行。常為生下攝下之行。先修六度。後起無量。第二得果文顯可知。第二心中初修信等常為法利不為食利。次持經法為安眾生不自為己。何以下釋。先開三門。修出世心是第一門厭有為心。出家心者是第二門求善之心。無為心者是第三門趣理之心。下廣顯之初十五心。廣前出世。無量心下有其六心廣前無為。調心已下三十一心廣前出家。于中初有二十四心是自利心。無聲聞下七心利他。
廣念眾生。故無聲聞緣覺之心。知諸眾生根欲性等名善知心。知於法界名界知心。知眾生界名生界心。知諸世界名住界心攝化自在名自在界心。第四得果文顯可知。
是名唸佛總以結之。
就念法中初問次辯后總結之。辯中初先思法最勝。因是已下彰法功能。唯此已下辯法體相。與上諸佛法身相似。求相叵得而有大用。
僧中初問次辯后結。辯中初言諸佛聖僧如法而住總顯其相。諸佛方始僧行究竟故亦名僧。下別顯之。受正直法起行之始。隨順修行起行之次。不可睹等明修成相。先明德體。一切生下辯其德相。一切眾生良祐福田利他德勝。雖為已下自德殊勝。
戒中初問次辯后結。辯中初先明戒體相。若住是戒得須陀下明持所為。前中初言不破不漏不壞不雜辯其戒相。不犯四重名為不破。不作四重前
後方便故曰不漏。不犯余戒名為不壞。離余方便故稱不雜。雖無形等辯其戒體。雖無形色而可護持不同眼根所對之色。雖無觸對善修可具不同耳等所對之色。依如毗曇。是法塵中無作之色此經下文數處但說五根五塵十種之色。不說有其無作之色。良以受戒但是色法而無色事故不說之。此義至下諍論之中更別論之。此前明受。無過咎者明其持戒。諸佛菩薩之所嘆下明其戒能。先法后喻。
持所為中初不求小。何以下釋。若我住戒得菩提下明其求大。何以下釋。
施中初問。次辯其相。后指雜葉。辯中有四。一略辯施能。能為阿耨三菩提因。二佛菩薩親近修下起意修習。三若不施下廣辯施能。四佛菩薩修集已下起意修集。第三能中有其四種。一能嚴四眾。以財攝故四眾敬從故曰能嚴。二能伏煩惱。三為十方眾生稱讚。四能得果。謂得常樂我凈四義辯力無礙。
就念天中初問。次辯。后總結之。辯中初明不求生天。何以下釋。后求義天。何以下釋。是名菩薩非世間下總結異世。
品初至此廣論梵行。下嘆經勝令人修學。于中初先嘆經殊勝令人修學。無上佛法住當久下辯經興廢令人護持。前中有二。一當法正嘆。二以何義故複名菩薩不思議下寄人顯勝。前中如來初以此經對余小經比校顯勝。迦葉后領
【現代漢語翻譯】 現代漢語譯本：
因為後來的方便，所以叫做『不漏』。不違犯其他的戒律，叫做『不壞』。遠離其他的方便，所以稱為『不雜』。即使沒有形狀等，也能辨別它的戒體。即使沒有形狀和顏色，也可以護持，不同於眼根所對的顏色。即使沒有觸對，善於修習就可以完備，不同於耳根等所對的顏色。依照《毗曇》（Abhidhamma，論藏），這是法塵（Dharmadhatu，法界）中無作的顏色。這部經的下文多處只說五根（five sense organs，眼耳鼻舌身）五塵（five sense objects，色聲香味觸）十種顏色，不說有無作的顏色。這是因為受戒只是色法（Rupa，物質現象），而沒有顏色的緣故，所以不說它。這個意義到下面的諍論中再另外討論。前面說明受戒，沒有過失，是說明持戒。諸佛菩薩所讚歎以下，是說明戒的功用。先說法，後用比喻。
在『持所為』中，首先是不求小。為什麼呢？下面解釋。如果我住在戒中得到菩提（Bodhi，覺悟）以下，是說明求大。為什麼呢？下面解釋。
在佈施中，首先是提問。其次是辨別它的相狀。然後指出雜葉。辨別中有四點：一是簡略地辨別佈施的功用，能成為阿訇三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的因。二是佛菩薩親近修習以下，是發起意念修習。三是如果不佈施以下，是廣泛地辨別佈施的功用。四是佛菩薩修集已下，是發起意念修集。第三種功用中有四種：一是能莊嚴四眾（four kinds of disciples，比丘、比丘尼、優婆塞、優婆夷），因為用財物攝受，所以四眾敬重順從，所以說能莊嚴。二是能降伏煩惱。三是被十方眾生稱讚。四是能得到果報，就是得到常、樂、我、凈四種意義，辯才無礙。
在念天中，首先是提問。其次是辨別。然後總結它。辨別中首先說明不求生天。為什麼呢？下面解釋。後來求義天。為什麼呢？下面解釋。這叫做菩薩，不是世間以下，是總結與世間的不同。
這一品從開始到這裡廣泛地論述梵行（Brahmacharya，清凈行）。下面讚歎經的殊勝，令人修學。其中首先是讚歎經的殊勝，令人修學。無上佛法住世長久以下，是辨別經的興廢，令人護持。前面有兩點：一是當法正嘆。二是以什麼意義，又名菩薩不思議以下，是寄託他人來顯示殊勝。前面，如來（Tathagata，如來）首先用這部經與其餘的小經比較，來顯示殊勝。迦葉（Kasyapa，迦葉）後來領會。
【English Translation】 English version:
Because of subsequent expedients, it is called 'non-leakage'. Not violating other precepts is called 'non-destruction'. Being apart from other expedients is called 'non-mixture'. Even without form, etc., its precept-body can be distinguished. Even without shape and color, it can be upheld, unlike the color perceived by the eye-sense. Even without contact, skillful cultivation can be complete, unlike the color perceived by the ear-sense, etc. According to the Abhidhamma (論藏), this is the non-active color in the Dharmadhatu (法界). In many places below in this sutra, only the ten kinds of colors of the five sense organs (眼耳鼻舌身) and the five sense objects (色聲香味觸) are mentioned, and the non-active color is not mentioned. This is because receiving precepts is only Rupa (色法), and there is no color, so it is not mentioned. This meaning will be discussed separately in the debate below. The foregoing explains receiving precepts; having no fault explains upholding precepts. 'Praised by all Buddhas and Bodhisattvas' below explains the function of the precepts. First the Dharma, then the metaphor.
In 'holding what is done', first, do not seek the small. Why? Explained below. 'If I abide in precepts and attain Bodhi (覺悟)' below explains seeking the great. Why? Explained below.
In giving, first ask. Second, distinguish its characteristics. Then point out the mixed leaves. There are four distinctions: first, briefly distinguish the function of giving, which can be the cause of Anuttara-samyak-sambodhi (無上正等正覺). Second, 'Buddhas and Bodhisattvas cultivate closely' below initiates the intention to cultivate. Third, 'If one does not give' below extensively distinguishes the function of giving. Fourth, 'Buddhas and Bodhisattvas have cultivated' below initiates the intention to cultivate. There are four kinds of the third function: first, it can adorn the four kinds of disciples (比丘、比丘尼、優婆塞、優婆夷), because they are gathered with wealth, so the four kinds of disciples respect and follow, so it is said to be able to adorn. Second, it can subdue afflictions. Third, it is praised by beings in the ten directions. Fourth, it can obtain results, namely, obtaining the four meanings of permanence, joy, self, and purity, with unimpeded eloquence.
In mindfulness of the heavens, first ask. Second, distinguish. Then summarize it. In the distinction, first explain not seeking to be born in the heavens. Why? Explained below. Later, seek the heaven of meaning. Why? Explained below. 'This is called a Bodhisattva, not worldly' below summarizes the difference from the world.
From the beginning of this chapter to here, Brahmacharya (清凈行) is extensively discussed. Below, praise the sutra's excellence and encourage people to study it. Among them, first praise the sutra's excellence and encourage people to study it. 'The supreme Buddha-dharma abides for a long time' below distinguishes the rise and fall of the sutra and encourages people to uphold it. There are two points in the foregoing: first, directly praise the Dharma. Second, 'For what reason is it also called the inconceivable Bodhisattva' below relies on others to show excellence. In the foregoing, the Tathagata (如來) first compares this sutra with other small sutras to show its excellence. Kasyapa (迦葉) later understood.
。前中初言若我弟子受十二部及以受持大涅槃經無差不然正比顯勝。何以下釋。以是下結。自下迦葉領解述嘆。涅槃不思領嘆前經。佛法眾僧不思議者述嘆所說。菩薩不思述嘆修人。菩提涅槃不思議者嘆人所得。
就下寄人顯勝之中迦葉先問。如來次辨。迦葉后領。辯中初明世間菩薩依經起行不可思議。菩提不可以喻比下明出世間菩薩依經成德不思。世間菩薩有三種心是故不思。一求菩提心。二又菩薩見生死過非是聲聞緣覺及下念眾生心。三無量眾生髮菩提心見生死過即便退下厭有為心。出世菩薩亦有此三。至時當辯求菩提中初辯后結。辯中有四。一讀此經故雖無人教自能發心。二既發心下明依此經能起精進。三正使下明依此經發心不退。于中初先過重自要不捨念心。何以下釋。釋中先舉無益之苦用以自誡。若我為于菩提已下明有益苦理必須忍。四我為菩提正使碎身如微塵下明依此經精進不退。于中初先過重自要不捨精進。何以下釋。釋中初明精進能為菩提之因故不應退。如是菩薩未見以下舉始況終。上來廣辯。是故已下結成不思。
念生心中初先法說。次喻后合。法中有二。一見生死過二乘不及而能為生受苦不厭故名不思。二為眾生地獄受苦如三禪樂甘處不厭故名不思。喻合可知。
厭有心中有
【現代漢語翻譯】 現代漢語譯本：前面、中間、開始都說如果我的弟子接受十二部經，並且受持《大涅槃經》，沒有差別，那麼這確實比其他經更殊勝。下面解釋原因。這是下面的總結。從下面開始，迦葉領悟並讚歎。《涅槃經》不可思議，領悟並讚歎之前的經典。佛法僧眾不可思議，是讚歎所說的內容。菩薩不可思議，是讚歎修行的人。菩提涅槃不可思議，是讚歎修行人所獲得的成就。 在下面寄託於人來彰顯殊勝之處，迦葉先提問，如來接著辨析，迦葉最後領悟。在辨析中，首先說明世間菩薩依據此經修行，不可思議。菩提不可以比喻，下面說明出世間菩薩依據此經成就德行，不可思議。世間菩薩有三種心，因此不可思議。一是求菩提心。二是菩薩看到生死的過患，不是聲聞緣覺所能及，以及下面念眾生心。三是無量眾生髮菩提心，看到生死的過患，隨即退卻，以及下面厭惡有為之心。出世菩薩也有這三種心，到時會辨析。在求菩提心中，先辨析后總結。辨析中有四點。一是讀此經的緣故，即使沒有人教導，也能自己發心。二是既然發心，下面說明依據此經能夠精進。三是即使這樣，下面說明依據此經發心不退轉。其中首先是先過分看重自己，一定要不捨棄念頭。下面解釋原因。解釋中，首先舉出無益的苦行來告誡自己。如果我爲了菩提，下面說明有益的苦行在理上必須忍受。四是我爲了菩提，即使粉身碎骨如微塵，下面說明依據此經精進不退轉。其中首先是先過分看重自己，一定要不捨棄精進。下面解釋原因。解釋中，首先說明精進能夠成為菩提的因，所以不應該退轉。如此菩薩未見，下面舉開始的情況來比況最終的結果。上面是廣泛的辨析，所以下面總結成不可思議。 念生心中，首先是法說，其次是比喻，最後是總結。法說中有兩點。一是看到生死的過患，二乘不及，卻能為眾生承受痛苦而不厭倦，所以名為不可思議。二是為眾生在地獄受苦，如同三禪的快樂一樣甘心處之而不厭倦，所以名為不可思議。比喻和總結可以知道。 厭有心中有
【English Translation】 English version: In the beginning, middle, and initial statements, it is said that if my disciples receive the twelve divisions of scriptures and uphold the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) without difference, then it is indeed more superior than other scriptures. The following explains why. This is the conclusion below. From below, Kāśyapa (one of the principal disciples of Gautama Buddha) comprehends and praises. The Nirvana Sutra is inconceivable, comprehending and praising the previous scriptures. The Buddha, Dharma, and Sangha are inconceivable, praising what is said. The Bodhisattva (one who seeks enlightenment) is inconceivable, praising the person who practices. Bodhi (enlightenment) and Nirvana (liberation) are inconceivable, praising what the person obtains. Below, relying on others to manifest superiority, Kāśyapa first asks, the Tathāgata (another name for the Buddha) then discerns, and Kāśyapa finally comprehends. In the discernment, it is first stated that the worldly Bodhisattva practices according to this scripture, which is inconceivable. Bodhi cannot be compared to metaphors; below, it is stated that the transcendent Bodhisattva achieves virtue according to this scripture, which is inconceivable. Worldly Bodhisattvas have three kinds of minds, therefore it is inconceivable. First, the mind seeking Bodhi. Second, the Bodhisattva sees the faults of birth and death, which are beyond the Śrāvakas (one who attains enlightenment by hearing the teachings) and Pratyekabuddhas (one who attains enlightenment on their own), and below, the mind contemplating sentient beings. Third, countless sentient beings generate the mind of Bodhi, see the faults of birth and death, and then retreat, and below, the mind detesting conditioned existence. Transcendent Bodhisattvas also have these three minds, which will be discerned in due course. In the mind seeking Bodhi, first discern and then conclude. There are four points in the discernment. First, because of reading this scripture, even if no one teaches, one can generate the mind on their own. Second, since the mind is generated, below it is stated that one can be diligent according to this scripture. Third, even so, below it is stated that the mind generated according to this scripture does not regress. Among them, first, one overemphasizes oneself and must not abandon the thought. The following explains why. In the explanation, first, useless ascetic practices are cited to warn oneself. If I am for Bodhi, below it is stated that beneficial ascetic practices must be endured in reason. Fourth, I am for Bodhi, even if my body is crushed like dust, below it is stated that one does not regress in diligence according to this scripture. Among them, first, one overemphasizes oneself and must not abandon diligence. The following explains why. In the explanation, it is first stated that diligence can be the cause of Bodhi, so one should not regress. Thus, the Bodhisattva has not seen; below, the beginning situation is cited to compare the final result. The above is a broad discernment, so below it is concluded as inconceivable. In the mind contemplating sentient beings, first is the Dharma explanation, second is the metaphor, and finally is the conclusion. There are two points in the Dharma explanation. First, seeing the faults of birth and death, which are beyond the Śrāvakas and Pratyekabuddhas, yet one can endure suffering for sentient beings without weariness, so it is called inconceivable. Second, suffering in hell for sentient beings is like enjoying the pleasure of the third Dhyana (meditative state), willingly dwelling in it without weariness, so it is called inconceivable. The metaphor and conclusion can be known. In the mind detesting conditioned existence, there are
六複次。一于生死勇猛不退故不可思。二若有人言我能浮下能度生死。三有人藕根。懸須彌下稱量生死。四已於無量阿僧祇下正見生死。五從如人入水已下處苦不害。六人有三下受生不惑。具斯六事故不可思。
初中無量眾生髮心見生死過即便退沒舉劣顯勝。菩薩不下辯勝過劣。雖未階下牒以嘆勝。名歡喜地為初不動。
第三段中文別有四。一如來立喻反問迦葉。有人說言我能渡海可思議不。迦葉答佛明其不定。若阿修羅渡則可思。人渡不思。或思不思略以答之。何以下釋。此明修羅能渡可思喻佛如來能渡可思。第二如來就人重問迦葉答佛明其不定。聖渡可思凡渡不思。此明聖人能渡可思喻明地上菩薩能渡是可思議。
第三如來就凡重問。彼答不思。第四如來約后所答辯明地前始行菩薩能度生死不可思議。于中先明凡不能渡。后顯菩薩能渡不思。
第三段中如來初先立喻反問。有人藕絲懸須彌山可思議不。迦葉正答明不可思。下佛約之明此菩薩一念能量一切生死不可思議第四段中辯明菩薩常觀生死無常苦等。而於其中為諸眾生分別佛性常樂我凈。雖說常等而於生死不起倒見是故不思。
第五段中辯明菩薩行業清凈在生死中不為其害是故不思。先喻后合。
第六段中辯明菩薩于受
【現代漢語翻譯】 現代漢語譯本 六、再次闡述不可思議之處。一是因為在生死輪迴中勇猛精進，永不退轉，所以不可思議。二、如果有人說：『我能沉入水底，能夠度越生死。』三、有人用藕絲懸掛須彌山，以此來衡量生死。四、已經于無量阿僧祇劫中正確地認識了生死。五、如同人進入水中，即使身處苦難也不會受到損害。六、有人具備三種特質，在受生時不會迷惑。具備這六種原因，所以不可思議。
最初的闡述中，無量眾生髮心后見到生死的過患就退縮了，這是舉出低劣的例子來顯示殊勝之處。菩薩不會退縮，辯才殊勝超過低劣者。雖然還沒有達到那個階位，但用『牒』來讚歎殊勝。歡喜地被稱為最初的不動地。
第三段中文別有四層含義。一是如來設立比喻反問迦葉（Kasyapa，佛陀的弟子）：『有人說他能渡過大海，這可思議嗎？』迦葉回答佛陀，說明這不一定。如果是阿修羅（Asura，一種神道生物）渡過，那就可以思議。人渡過就不可思議。或者說可思議，或者說不可思議，略微地回答了這個問題。下面是佛陀的解釋。這說明阿修羅能渡過是可以思議的，比喻佛陀如來能渡過是可以思議的。第二，如來就人再次詢問，迦葉回答佛陀，說明這不一定。聖人渡過是可以思議的，凡人渡過就不可思議。這說明聖人能渡過是可以思議的，比喻說明地上菩薩能渡過是可以思議的。
第三，如來就凡人再次詢問，迦葉回答不可思議。第四，如來根據後面的回答，辯明地前開始修行的菩薩能夠度越生死，這是不可思議的。其中先說明凡人不能渡過，后顯示菩薩能夠渡過，所以不可思議。
第三段中，如來首先設立比喻反問：『有人用藕絲懸掛須彌山（Mount Sumeru，佛教宇宙觀中的聖山），這可思議嗎？』迦葉正確地回答說不可思議。下面佛陀就此說明，這位菩薩一念之間就能衡量一切生死，這是不可思議的。第四段中，辯明菩薩經常觀察生死的無常、苦等，並且在其中為眾生分別解說佛性（Buddha-nature，所有眾生皆具的成佛的可能性）的常、樂、我、凈。雖然說常等，但對於生死不起顛倒的見解，所以不可思議。
第五段中，辯明菩薩的行業清凈，在生死中不會受到損害，所以不可思議。先是比喻，后是合喻。
第六段中，辯明菩薩在受生時...
【English Translation】 English version 6. Again, there are six inconceivable aspects. First, because of the courage and non-retrogression in the cycle of birth and death (samsara), it is inconceivable. Second, if someone says, 'I can sink to the bottom and cross over birth and death.' Third, someone uses a lotus root thread to suspend Mount Sumeru (the central mountain in Buddhist cosmology) to measure birth and death. Fourth, one has correctly perceived birth and death in immeasurable asamkhya (countless) kalpas (eons). Fifth, like a person entering water, suffering does not harm them. Sixth, a person has three qualities and is not confused when taking birth. Possessing these six reasons, it is inconceivable.
In the initial explanation, countless beings retreat upon seeing the faults of birth and death, which is an inferior example used to highlight the superior. Bodhisattvas (enlightenment beings) do not retreat; their eloquence surpasses the inferior. Although they have not yet reached that stage, it is praised with 'differentiating.' The Joyful Ground (Pramudita, the first of the ten bhumis) is called the initial immovable ground.
The third section has four distinct meanings. First, the Tathagata (Buddha) sets up a metaphor and asks Kasyapa (one of Buddha's main disciples) in return: 'Is it conceivable that someone says they can cross the ocean?' Kasyapa answers the Buddha, clarifying that it is uncertain. If an Asura (a type of demigod) crosses, then it is conceivable. If a human crosses, it is inconceivable. Or it is conceivable, or it is inconceivable, answering the question briefly. The following is the Buddha's explanation. This explains that it is conceivable for an Asura to cross, which is a metaphor for the Tathagata Buddha being able to cross, which is conceivable. Second, the Tathagata asks again about humans, and Kasyapa answers the Buddha, clarifying that it is uncertain. It is conceivable for a sage to cross, but inconceivable for a common person to cross. This explains that it is conceivable for a sage to cross, which is a metaphor for a Bodhisattva on the grounds being able to cross, which is conceivable.
Third, the Tathagata asks again about common people, and Kasyapa answers that it is inconceivable. Fourth, the Tathagata, based on the later answer, clarifies that the Bodhisattvas who begin practicing before reaching the grounds can cross over birth and death, which is inconceivable. Among them, it is first explained that common people cannot cross, and then it is shown that Bodhisattvas can cross, so it is inconceivable.
In the third section, the Tathagata first sets up a metaphor and asks in return: 'Is it conceivable that someone uses a lotus root thread to suspend Mount Sumeru?' Kasyapa correctly answers that it is inconceivable. The Buddha then explains that this Bodhisattva can measure all of birth and death in a single thought, which is inconceivable. In the fourth section, it is clarified that Bodhisattvas constantly observe the impermanence, suffering, etc., of birth and death, and within them, they distinguish and explain the Buddha-nature (the potential for enlightenment inherent in all beings) of permanence, bliss, self, and purity for all beings. Although they speak of permanence, etc., they do not have inverted views about birth and death, so it is inconceivable.
In the fifth section, it is clarified that the Bodhisattva's actions are pure, and they are not harmed by being in birth and death, so it is inconceivable. First is the metaphor, then the combination of metaphors.
In the sixth section, it is clarified that the Bodhisattva, when taking birth...
生時正知入胎不同世人是故不思。于中初先舉凡顯聖。先舉。次列。后辯其相。下明菩薩不同彼凡為是不思。
下明出世菩薩不思。亦有三種。一證菩提行。二益眾生行。三離有為行。初中菩提不可喻比所證深也。菩提真性離相無為故不可比。如維摩說寂滅是菩提滅諸相故。不觀是菩提離諸緣故。不行是菩提無憶念故。無比是菩提不可喻故。如是等也。心亦不可以喻比者證心寂滅無相無緣故不可比。而可說者菩提及心雖不可比而得宣說。心證菩提故不可思。良以是心本從緣染。后息妄染。內照實性所以可說。行證之時法從心現。不從外來。故無師咨而能自得阿耨菩提。
得是法下是其第二益眾生行不可思也。
有身離下是其第三離有為行不可思也。于中初先隨相說離。不見一下就實明離。前中初先標列三業。身離非口是其身業。口離非身是其口業。非身非口而亦遠離是其意業。三業相異故皆言非。下辯可知。就實離中初就身說。菩薩不見一法是身不取身相。不見是業不取殺盜邪淫業相。及離主者不取離行及離者相。而有離者離前相故諸業永無畢竟不起故云離矣。是故不思總以結嘆。次就口說。類身可知。下就意說。從身離身從口離口簡前異后。從慧遠離非身非口簡后異前。下正辯釋。先明無離。而
【現代漢語翻譯】 現代漢語譯本： 出生時具有正知，入胎的方式與世人不同，因此不可思議。其中，首先總括凡夫和聖人（指菩薩）。先總括，然後分條列舉，最後辨析其相狀。下面說明菩薩與凡夫不同，因此是不可思議的。 下面說明出世的菩薩有三種不可思議之處：一是證得菩提之行，二是利益眾生之行，三是遠離有為之行。第一種，菩提（bodhi，覺悟）不可比喻，所證悟的境界深奧。菩提的真性離相無為，所以不可比喻。如《維摩詰經》所說，寂滅是菩提，因為滅除一切相；不觀是菩提，因為遠離一切因緣；不行是菩提，因為沒有憶念；無比是菩提，因為不可比喻。等等。心也不可以用比喻，因為證悟的心寂滅無相無緣，所以不可比喻。但可以宣說的是，菩提和心雖然不可比喻，卻可以宣說。心證悟菩提，所以不可思議。這是因為心本來是從因緣染污而來，後來止息虛妄的染污，內照真實的自性，所以可以宣說。在修行證悟的時候，法從心中顯現，不是從外面而來。所以不需要老師指導，就能自己證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 『得是法下』是第二種，利益眾生之行不可思議。 『有身離下』是第三種，遠離有為之行不可思議。其中，首先隨順相狀來說明遠離。『不見一下』就真實體性來說明遠離。前面隨順相狀來說明遠離中，首先標列身、口、意三業。『身離非口』是身業的遠離。『口離非身』是口業的遠離。『非身非口而亦遠離』是意業的遠離。三業的相狀不同，所以都說『非』。下面的辨析可以知道。就真實體性來說明遠離中，首先就身來說。菩薩不見有一法是身，不執取身的相狀。不見有業，不執取殺盜邪淫的業相。以及遠離主者，不執取遠離之行以及遠離者的相狀。而有遠離者，是因為遠離前面的相狀，所以諸業永遠止息，畢竟不起，所以說遠離。『是故不思』總括以上內容，用以總結讚歎。其次就口來說，可以參照身來理解。下面就意來說。『從身離身，從口離口』，是區別於前面所說的身業和口業。『從慧遠離，非身非口』，是區別於後面所說的意業。下面正式辨析解釋。先說明沒有遠離，而...
【English Translation】 English version: Having right mindfulness at the time of birth and entering the womb differently from ordinary people, therefore, it is inconceivable. Among these, first, generally encompassing the mundane and the sacred (referring to Bodhisattvas). First, a general overview, then a detailed listing, and finally, a discussion of their characteristics. The following explains that Bodhisattvas are different from ordinary people, hence being inconceivable. The following explains that the transcendent Bodhisattvas have three kinds of inconceivability: first, the practice of attaining Bodhi (bodhi, enlightenment); second, the practice of benefiting sentient beings; and third, the practice of detachment from conditioned existence. In the first, Bodhi is incomparable, and the realm attained is profound. The true nature of Bodhi is free from characteristics and unconditioned, so it is incomparable. As the Vimalakirti Sutra says, 'Quiescence is Bodhi because it extinguishes all characteristics; non-observation is Bodhi because it is detached from all conditions; non-action is Bodhi because there is no recollection; incomparability is Bodhi because it is beyond comparison.' And so on. The mind also cannot be compared because the mind that attains enlightenment is quiescent, without characteristics, and without conditions, so it is incomparable. But what can be spoken of is that although Bodhi and the mind cannot be compared, they can be spoken of. The mind attains Bodhi, so it is inconceivable. This is because the mind originally comes from conditioned defilements, and later ceases false defilements, illuminating the true nature within, so it can be spoken of. At the time of practice and attainment, the Dharma manifests from the mind, not from outside. Therefore, without a teacher's guidance, one can attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) on one's own. 'Attaining this Dharma below' is the second, the practice of benefiting sentient beings is inconceivable. 'Having the body detached below' is the third, the practice of detachment from conditioned existence is inconceivable. Among these, first, explaining detachment according to appearances. 'Not seeing below' explains detachment according to the true nature. In the previous explanation of detachment according to appearances, first, the three karmas of body, speech, and mind are listed. 'The body is detached, not the speech' is the detachment of bodily karma. 'The speech is detached, not the body' is the detachment of verbal karma. 'Neither body nor speech, yet also detached' is the detachment of mental karma. The characteristics of the three karmas are different, so all are said to be 'not'. The following discussion can be understood. In the explanation of detachment according to the true nature, first, speaking of the body. The Bodhisattva does not see a single Dharma as the body, not grasping the characteristics of the body. Not seeing karma, not grasping the karma of killing, stealing, and sexual misconduct. And detaching from the agent, not grasping the practice of detachment and the characteristics of the one who detaches. And there is one who detaches because of detaching from the previous characteristics, so all karmas are forever ceased and ultimately do not arise, so it is said to be detached. 'Therefore, inconceivable' summarizes the above content to conclude with praise. Secondly, speaking of speech, it can be understood by referring to the body. Below, speaking of the mind. 'Detaching from the body, detaching from the speech' distinguishes it from the bodily and verbal karmas mentioned earlier. 'Detaching from wisdom, neither body nor speech' distinguishes it from the mental karma mentioned later. The following is a formal analysis and explanation. First, explaining that there is no detachment, and...
自說下後明有離。是故不思總以結嘆。前中初先明慧無離。次菩薩終不生已下明無離想。慧無離中初先正辯。慧不能破火不燒下類顯余法。前中初言實有此慧然不能令菩薩遠離略以標舉。得此慧時見法平等。以平等故不見智慧以為能離。亦無煩惱以為所離。故不能令菩薩離矣。何以下釋。初先徴問。問意可知。無一下釋。無有一法能壞能作明無能離。智慧空故無法能壞。我人空故無人修慧故無能作。有為法性異生異滅明無所離。此名三毒為有為法。此有為法念念生滅則無自性故便無所離。是故下結。
類余法中先明無能。以有為下明其無所。前中初言慧不能破牒前類后。火不燒下明後同前。于中初先類顯色法。生不能下類顯非色非心之法。此乃類顯法外四相。義如下釋。貪不能下類顯心法。此等皆空故不能矣。就無所中以有為法生滅無性故無所燒乃至無癡。上來就慧廣明無離。下明無想。以法無故菩薩不念我慧破惱。
前明無離。而自說下就前無離以明有離。得此解時一切煩惱終不起故以有此德是故不思。
自下迦葉領解述嘆。我今始知菩薩不思領嘆前人。佛法眾僧大涅槃經不可思議嘆其所學。及受持者嘆持經人。菩提涅槃不可思者嘆所持法。亦可嘆其所得法矣。
上來嘆勝。自下第二辯經
【現代漢語翻譯】 現代漢語譯本： 自說下文說明，如果明白了沒有『離』（離散，分離）的道理，那麼就不會執著于用總結性的讚歎來結束。因此，不思議的境界可以用總結性的讚歎來表達。前面（經文）中間的開始部分，先說明智慧沒有『離』的特性。接下來，從『菩薩終不生』以下，說明沒有『離想』（執著于分離的念頭）。在智慧沒有『離』的特性中，開始先正面辯論。智慧不能破除，火不能燒燬等，是用類比來顯示其他法也是如此。在前面（經文）中間的開始部分，說確實有這種智慧，但不能使菩薩遠離（煩惱），這是簡略地標明要點。得到這種智慧時，就能看到法的平等性。因為平等，所以不會認為智慧是能使人遠離（煩惱）的，也沒有煩惱是需要遠離的。因此，智慧不能使菩薩遠離煩惱。為什麼呢？下面進行解釋。開始先提出疑問。疑問的含義是可以理解的。『無一』以下進行解釋。沒有一種法能夠破壞或製造，說明沒有能『離』（使人遠離煩惱）的東西。智慧是空性的，所以沒有法能夠破壞。我、人也是空性的，所以沒有人去修習智慧，因此也沒有能『作』（製造煩惱）的東西。有為法的性質是生滅變化的，說明沒有所『離』（需要遠離）的東西。這裡所說的三毒是有為法。這種有為法念念生滅，沒有自性，因此也就沒有什麼需要遠離的。所以，下面進行總結。 用類比說明其他法的部分，先說明沒有能（破壞或製造）的東西。『以有為』以下，說明沒有所（需要遠離）的東西。在前面（經文）中間的開始部分，說『慧不能破』，這是引用前面的話來類比後面的內容。『火不燒』以下，說明後面的內容和前面的一樣。其中，開始先用類比來顯示色法（物質現象）。『生不能』以下，用類比來顯示非色非心之法。這實際上是用類比來顯示法之外的四相（生、住、異、滅）。含義如下面解釋。『貪不能』以下，用類比來顯示心法。這些都是空性的，所以不能（使人遠離煩惱）。在沒有所『離』的部分，因為有為法生滅無常，沒有自性，所以沒有什麼需要燒燬，乃至沒有什麼需要遠離愚癡。上面就智慧廣泛地說明了沒有『離』的特性。下面說明沒有『想』（執著）。因為法是空性的，所以菩薩不會想『我的智慧能破除煩惱』。 前面說明了沒有『離』的特性。而『自說』以下，就前面所說的沒有『離』的特性來說明有『離』的特性。得到這種解脫時，一切煩惱最終都不會生起，因為有這種功德，所以不需要思議。 從『自』以下，迦葉（Kasyapa，佛陀的弟子）領悟並陳述讚歎。『我今始知菩薩不思』，迦葉領悟並讚歎前面的人（佛陀）。『佛法眾僧大涅槃經不可思議』，讚歎他所學的（佛法）。『及受持者』，讚歎受持經典的人。『菩提涅槃不可思者』，讚歎所持的法。也可以讚歎他所得到的法。 上面是讚歎殊勝之處。從『自』以下，第二部分是辯論經典。
【English Translation】 English version: The passage beginning with '自說下' (Zi Shuo Xia) explains that if one understands the principle of no '離' (lì, separation or detachment), then one will not be attached to ending with a concluding praise. Therefore, the inconceivable realm can be expressed with a concluding praise. The initial part in the middle of the preceding text first explains that wisdom has no characteristic of '離'. Next, from '菩薩終不生' (Pu Sa Zhong Bu Sheng) onwards, it explains that there is no '離想' (lì xiǎng, thought of separation or detachment). Within the characteristic of wisdom having no '離', it begins with a direct debate. Wisdom cannot destroy, fire cannot burn, etc., are used as analogies to show that other dharmas are also like this. In the initial part in the middle of the preceding text, it says that there is indeed this wisdom, but it cannot make the Bodhisattva detach (from afflictions), which briefly highlights the key point. When one attains this wisdom, one can see the equality of dharmas. Because of equality, one will not think that wisdom is what can make one detach (from afflictions), nor are there afflictions that need to be detached from. Therefore, wisdom cannot make the Bodhisattva detach from afflictions. Why? The following explains. It begins by raising a question. The meaning of the question is understandable. The passage beginning with '無一' (Wu Yi) explains. There is no dharma that can destroy or create, explaining that there is nothing that can '離' (make one detach from afflictions). Wisdom is empty, so there is no dharma that can destroy. Self and others are also empty, so no one cultivates wisdom, and therefore there is nothing that can '作' (zuò, create afflictions). The nature of conditioned dharmas is that they arise and cease, explaining that there is nothing to '離' (need to detach from). The three poisons mentioned here are conditioned dharmas. These conditioned dharmas arise and cease in every moment, without self-nature, so there is nothing to detach from. Therefore, the following concludes. The part using analogies to explain other dharmas first explains that there is nothing that can (destroy or create). The passage beginning with '以有為' (Yi You Wei) explains that there is nothing to (need to detach from). In the initial part in the middle of the preceding text, it says '慧不能破' (Hui Bu Neng Po), which quotes the previous words to analogize the following content. The passage beginning with '火不燒' (Huo Bu Shao) explains that the following content is the same as the previous one. Among them, it begins by using analogies to show form (material phenomena). The passage beginning with '生不能' (Sheng Bu Neng) uses analogies to show non-form and non-mind dharmas. This actually uses analogies to show the four characteristics (arising, abiding, changing, ceasing) outside of dharmas. The meaning is explained below. The passage beginning with '貪不能' (Tan Bu Neng) uses analogies to show mind dharmas. These are all empty, so they cannot (make one detach from afflictions). In the part of no '離', because conditioned dharmas are impermanent and without self-nature, there is nothing to burn, and even nothing to detach from ignorance. The above extensively explains the characteristic of no '離' regarding wisdom. The following explains no '想' (xiǎng, attachment). Because dharma is empty, the Bodhisattva will not think 'My wisdom can destroy afflictions'. The preceding explained the characteristic of no '離'. And the passage beginning with '自說' (Zi Shuo) explains the characteristic of having '離' based on the previously mentioned characteristic of no '離'. When one attains this liberation, all afflictions will ultimately not arise, because there is this merit, so there is no need to contemplate. From '自' (Zi) onwards, Kasyapa (迦葉, Jiāshè, a disciple of the Buddha) comprehends and states praise. '我今始知菩薩不思' (Wo Jin Shi Zhi Pu Sa Bu Si), Kasyapa comprehends and praises the preceding person (the Buddha). '佛法眾僧大涅槃經不可思議' (Fo Fa Zhong Seng Da Nie Pan Jing Bu Ke Si Yi), praises what he has learned (the Dharma). '及受持者' (Ji Shou Chi Zhe), praises those who uphold the sutras. '菩提涅槃不可思者' (Pu Ti Nie Pan Bu Ke Si Zhe), praises the dharma that is upheld. It can also praise the dharma that he has attained. The above is praise of the excellence. From '自' (Zi) onwards, the second part is debating the sutra.
興廢令人護持。文別有五。一明涅槃經興廢所由令人護持。二我親從佛聞是義下明涅槃經常在不滅令人敬舉。三若佛初出來有弟子解深義下泛明余經興廢所由令人護持。四我法滅時聲聞弟子或說有神或說神空下泛明余經常在不滅令人敬學。五爾時大眾聞是語已啼即止下明諸大眾聞法不滅發心修學。初中迦葉先請起發。無上佛法幾時而住請問興時。幾時而滅請問廢時。下佛為辯。先明興時。若大涅槃有是五行聖梵天等修行故興。有能受等傳教故興。先自讀誦。后令他敬。爾時下結。下明其廢。我諸弟子犯戒造惡無行故廢。萬能敬等輕教故廢。先自不敬。后令他輕。當知下結。
自下第二辯明此經常存不滅令人敬學。于中初就迦葉佛時辯明此經常在不滅。若有眾生我見無我下就余佛時辯明此經常存不滅。何故先就迦葉佛時說不滅乎。迦葉佛法住世七日即便滅盡似無此經。故先就之明有不滅。迦葉先問。問由何生。因前而起。如來上言大涅槃經有行不滅。迦葉佛時眾生有行。何故彼法七日便滅。故為斯問。問有四句。一舉昔所聞。我親從佛受如是義。迦葉佛法七日滅盡。二審定如來。迦葉如來有是經不。三就有設難。若其有者云何言滅。四就無設難。若其無者云何說言大涅槃經諸佛秘藏。
下佛答之。先對初句
【現代漢語翻譯】 現代漢語譯本：興盛和衰敗都需要人們去守護和扶持。《涅槃經》的文字有五個要點。第一，闡明《涅槃經》興盛和衰敗的原因，從而使人們守護它。第二，『我親身從佛陀那裡聽到這個道理』，闡明《涅槃經》是常在不滅的，從而使人們尊敬和學習它。第三，『如果佛陀初次出現時，有弟子理解深刻的含義』，泛泛地闡明其他經典興盛和衰敗的原因，從而使人們守護它們。第四，『我的佛法滅亡時，聲聞弟子或者說有神，或者說神是空無』，泛泛地闡明其他經典是常在不滅的，從而使人們尊敬和學習它們。第五，『那時大眾聽到這些話后，哭泣立刻停止』，闡明各位大眾聽聞佛法不滅的道理后，發心修行和學習。在第一個要點中，迦葉（Kasyapa，佛陀的弟子）首先請求佛陀開始闡述。『無上的佛法能存在多久？』這是請問興盛的時間。『什麼時候會滅亡？』這是請問衰敗的時間。下面佛陀為他辯解。首先闡明興盛的時間。如果《大涅槃經》（Maha-parinirvana Sutra）有這五種行為，聖梵天（holy Brahma）等修行，所以會興盛。有能夠接受等傳授教義，所以會興盛。首先自己讀誦，然後使他人尊敬。『那時』是總結。下面闡明它的衰敗。我的各位弟子違犯戒律，造作惡業，沒有德行，所以會衰敗。萬能敬（omnipotent respect）等輕視教義，所以會衰敗。首先自己不尊敬，然後使他人輕視。『應當知道』是總結。 從下面開始是第二個要點，辯明這部經典是常存不滅的，從而使人們尊敬和學習它。其中首先就迦葉佛（Kasyapa Buddha）時期辯明這部經典是常在不滅的。『如果有眾生認為有我，或者認為無我』，就其他佛陀時期辯明這部經典是常存不滅的。為什麼首先就迦葉佛時期說不滅呢？迦葉佛的佛法住世七天就滅盡了，似乎沒有這部經典。所以首先就這個時期闡明有不滅的道理。迦葉首先提問。提問由什麼產生？由前面的話而起。如來（Tathagata，佛陀的稱號）上面說《大涅槃經》有行為就不會滅亡。迦葉佛時期眾生有行為。為什麼那個佛法七天就滅亡了呢？所以提出這個問題。問題有四句。第一，舉出過去所聽到的。『我親身從佛陀那裡接受到這樣的道理。迦葉佛的佛法七天就滅盡了。』第二，審定如來。『迦葉如來有這部經典嗎？』第三，就『有』來假設提問。『如果迦葉如來有這部經典，為什麼說滅亡了呢？』第四，就『無』來假設提問。『如果迦葉如來沒有這部經典，為什麼說《大涅槃經》是諸佛的秘密寶藏呢？』 下面佛陀回答他。首先回答第一句。
【English Translation】 English version: Prosperity and decline both require people to protect and uphold them. The text of the Nirvana Sutra has five key points. First, it clarifies the reasons for the prosperity and decline of the Nirvana Sutra, thereby encouraging people to protect it. Second, 'I personally heard this principle from the Buddha,' clarifying that the Nirvana Sutra is constant and imperishable, thereby encouraging people to respect and learn it. Third, 'If when the Buddha first appears, there are disciples who understand the profound meaning,' it broadly clarifies the reasons for the prosperity and decline of other sutras, thereby encouraging people to protect them. Fourth, 'When my Dharma is about to perish, the Sravaka disciples either say there is a god, or say that the god is empty,' it broadly clarifies that other sutras are constant and imperishable, thereby encouraging people to respect and learn them. Fifth, 'At that time, the crowd stopped crying immediately after hearing these words,' clarifying that after hearing the principle of the imperishability of the Dharma, the great assembly resolved to practice and learn. In the first key point, Kasyapa (佛陀的弟子) first requests the Buddha to begin explaining. 'How long can the supreme Dharma exist?' This is asking about the time of prosperity. 'When will it perish?' This is asking about the time of decline. Below, the Buddha defends it for him. First, clarify the time of prosperity. If the Maha-parinirvana Sutra (大涅槃經) has these five behaviors, holy Brahma (聖梵天) and others practice, so it will prosper. If there are those who can accept and transmit the teachings, so it will prosper. First, read it yourself, and then make others respect it. 'At that time' is the conclusion. Below, clarify its decline. My disciples violate the precepts, commit evil deeds, and have no virtue, so it will decline. Omnipotent respect (萬能敬) and others despise the teachings, so it will decline. First, do not respect it yourself, and then make others despise it. 'It should be known' is the conclusion. From below begins the second key point, clarifying that this sutra is constant and imperishable, thereby encouraging people to respect and learn it. Among them, first, regarding the time of Kasyapa Buddha (迦葉佛), it clarifies that this sutra is constant and imperishable. 'If there are sentient beings who think there is a self, or think there is no self,' regarding the time of other Buddhas, it clarifies that this sutra is constant and imperishable. Why first say imperishable regarding the time of Kasyapa Buddha? The Dharma of Kasyapa Buddha only existed for seven days and then perished, seemingly without this sutra. So first, regarding this time, clarify the principle of imperishability. Kasyapa first asks. What does the question arise from? It arises from the previous words. The Tathagata (如來) above said that if the Maha-parinirvana Sutra has behavior, it will not perish. Sentient beings in the time of Kasyapa Buddha had behavior. Why did that Dharma perish in seven days? So this question is raised. The question has four sentences. First, cite what was heard in the past. 'I personally received this principle from the Buddha. The Dharma of Kasyapa Buddha perished in seven days.' Second, examine the Tathagata. 'Does Kasyapa Tathagata have this sutra?' Third, assume 'yes' to ask. 'If Kasyapa Tathagata has this sutra, why is it said to have perished?' Fourth, assume 'no' to ask. 'If Kasyapa Tathagata does not have this sutra, why is it said that the Maha-parinirvana Sutra is the secret treasure of all Buddhas?' Below, the Buddha answers him. First, answer the first sentence.
明已昔說。迦葉佛法七日滅者小乘法滅大乘不滅。汝向所問迦葉如來有是經不下對前第二明迦葉佛實有不無。迦葉佛時所有眾生貪慾薄下對上第三明迦葉佛雖有此經眾生純善不假為說是故言滅。四迦葉佛法實不滅下對前第四明雖言滅常存不變。故得名為諸佛秘藏。而中有二。一正明法體有滅不滅。二若我弟子受時已下勸人受持令使此經於人不滅。就明法體滅不滅中。如我上說唯有文殊乃解是義今當重說至心聽者。牒舉向前有得中義。今欲就之明滅不滅。是故重牒敕聽許說。下廣辯之。就前之中三世恒有無有是處明其有滅。就上文中三世恒無無有是處明其不滅。文有九句。此九猶前有得之中八種義矣。但就向前方等經中開為兩句故有九耳。第一就前取著之心中道實義明滅不滅。取著之心此名世諦。中道實義此名第一。先舉次列后辯可知。余句皆爾。第二就前常樂我凈無常苦等明滅不滅。第三就前大小乘法明滅不滅。二乘所持是小乘法。菩薩所持是大乘法。第四就前苦行之心六波羅蜜明滅不滅。苦行之心此名為外。六波羅蜜此名為內。第五就前煩惱涅槃明滅不滅。煩惱有為。涅槃無為。第六就前父母和身金剛法身明滅不滅。父母和合名為可得。金剛法身名不可得。第七就前雜食之身無邊之身明滅不滅。雜食之身世俗同有名
為共法。無邊之身世俗所無名不共法。第八第九就前方等十一部經明滅不滅。于中初番就處分別。人中有滅。天中無滅。后之一番當相分別。十一有滅。方等無滅。雖舉九番意取第九以答前問。
上來第二正就法體明滅不滅。若我弟子受持已下勸人受持讀誦解說令使此經於人不滅。
下次對前第二句問明迦葉佛有經不無。先舉問辭。下為辯釋。釋有五段。一正答前問明涅槃經諸佛秘藏一切皆有。二何以下因前言故乘解藏義。三是人所以藏積已下因前解藏乘明諸佛藏積所以。四若是經典滅不現下就藏顯滅。五大涅槃常不變下就其初句結呵問辭。初段可知。
第二段中初先徴問。何故名藏。下對釋之。諸佛雖有十一部經不說性等正解藏義。十一部經所不說下重牒前法將喻類顯。
第三段中先喻后合。喻中是人所以藏積徴前起后為未來事對問總釋。何等未來重問起后。下廣釋之。迦葉佛時名今釋迦出世之時以為未來。為后出用故藏積之。于中五句。前四明其為未來世須出所以。一謂谷貴。未來比丘畜八不凈。凈財難得故名谷貴。二賊來侵國。有惡比丘宣說邪法壞亂四眾名賊侵國。三值遇惡王為欲贖命。諸惡比丘說佛無常究竟滅盡如似殺佛。名值惡三。佛說此經言已常在如似贖命。四道路澀難財難得
【現代漢語翻譯】 現代漢語譯本：是共同的佛法。無邊之身（Buddha's boundless body）是世俗所沒有的，是不共的佛法。第八和第九（指經文中的部分內容）就《方等》（Vaipulya Sutra）等十一部經說明了滅與不滅的道理。其中，初番就處所分別，人中會滅，天中不會滅。后一番就現象分別，十一部經會滅，《方等》不會滅。雖然舉了九番，但意在取第九番來回答前面的問題。
上面第二部分，正是就法體說明滅與不滅。『若我弟子受持已下』（如果我的弟子受持以下內容），是勸人受持、讀誦、解說，使這部經在人們心中不滅。
接下來，針對前面第二句，問明迦葉佛（Kasyapa Buddha）有《涅槃經》（Nirvana Sutra）還是沒有。先提出問辭，下面是辯解和解釋。解釋分為五個段落。第一，正面回答前面的問題，說明《涅槃經》是諸佛的秘密寶藏，一切諸佛都有。第二，『何以下因前言故』（為什麼以下面的原因來說前面的話），是因為要解釋『藏』（藏，treasure）的含義。第三，『是人所以藏積已下』（這個人之所以藏積），是因為前面解釋了『藏』，進而說明諸佛藏積的原因。第四，『若是經典滅不現下』（如果經典滅了不出現），是從『藏』的角度顯現『滅』。第五，『大涅槃常不變下』（大涅槃是常不變的），是就第一句話總結並責問。第一段容易理解。
第二段中，首先提出疑問，『何故名藏』（為什麼叫作『藏』）。下面是解釋，諸佛雖然有十一部經，但不說『性』（nature）等，正是解釋『藏』的含義。『十一部經所不說下』（十一部經所沒有說的），是重複前面的說法，用比喻來顯明。
第三段中，先比喻后結合。比喻中，『是人所以藏積』（這個人之所以藏積），是承前啓後，爲了未來的事情，對問題進行總的解釋。『何等未來』（什麼是未來），是重新提問，引出後面的內容。下面是詳細的解釋，迦葉佛的時代，就是現在釋迦（Sakyamuni Buddha）出世的時候，認為是未來。爲了後世使用，所以藏積起來。其中有五句話，前四句說明了爲了未來世需要出現的原因。第一，『謂谷貴』（說是穀物昂貴），未來的比丘會畜養八種不凈之物，清凈的財物難以得到，所以叫作『谷貴』。第二，『賊來侵國』（盜賊侵略國家），有邪惡的比丘宣說邪法，擾亂四眾，叫作『賊侵國』。第三，『值遇惡王為欲贖命』（遇到惡王想要贖命），諸惡比丘說佛是無常的，最終會滅盡，就像殺佛一樣，叫作『值惡三』。佛說這部經，說已經常在了，就像贖命一樣。第四，『道路澀難財難得』（道路艱難，財物難以得到）
【English Translation】 English version: These are common Dharmas. The boundless body (Buddha's boundless body) is something the mundane world does not have, it is an uncommon Dharma. The eighth and ninth (referring to parts of the scripture) explain the principles of extinction and non-extinction based on the eleven scriptures including the Vaipulya Sutra (Fangdeng). Among them, the first part distinguishes based on location: extinction exists among humans, but not in the heavens. The latter part distinguishes based on phenomena: the eleven scriptures are subject to extinction, but the Vaipulya Sutra is not. Although nine parts are mentioned, the intention is to take the ninth part to answer the previous question.
The second part above precisely explains extinction and non-extinction based on the essence of the Dharma. 'If my disciples uphold and...' is to encourage people to uphold, recite, explain, and cause this scripture to not be extinguished in people's minds.
Next, addressing the second sentence from before, it asks whether Kasyapa Buddha (Kasyapa Buddha) had the Nirvana Sutra (Nirvana Sutra) or not. First, the question is raised, and below is the explanation and clarification. The explanation is divided into five sections. First, it directly answers the previous question, stating that the Nirvana Sutra is the secret treasure of all Buddhas, and all Buddhas possess it. Second, 'Why is it said below based on the previous words?' is because it explains the meaning of 'treasure' (藏, treasure). Third, 'The reason why this person accumulates...' is because the previous explanation of 'treasure' leads to explaining the reasons for the Buddhas' accumulation. Fourth, 'If the scripture is extinguished and does not appear...' reveals 'extinction' from the perspective of 'treasure'. Fifth, 'The Great Nirvana is eternally unchanging...' summarizes and questions the initial statement. The first section is easy to understand.
In the second section, it first raises the question, 'Why is it called a treasure?' Below is the explanation: although the Buddhas have eleven scriptures, they do not speak of 'nature' (性), which precisely explains the meaning of 'treasure'. 'What the eleven scriptures do not speak of...' repeats the previous statement, using a metaphor to clarify.
In the third section, it first uses a metaphor and then combines it. In the metaphor, 'The reason why this person accumulates' is to connect the past and lead to the future, providing a general explanation for the question. 'What is the future?' is to raise the question again, leading to the following content. Below is a detailed explanation: the time of Kasyapa Buddha is considered the future when Sakyamuni Buddha (Sakyamuni Buddha) appears in the present. It is accumulated for future use. Among them, there are five sentences. The first four sentences explain the reasons why it needs to appear in the future. First, 'It is said that grain is expensive': future monks will keep eight impure things, and pure wealth will be difficult to obtain, so it is called 'grain expensive'. Second, 'Thieves invade the country': evil monks will preach heretical teachings and disrupt the four assemblies, which is called 'thieves invade the country'. Third, 'Encountering an evil king wanting to redeem his life': evil monks say that the Buddha is impermanent and will eventually be extinguished, like killing the Buddha, which is called 'encountering evil three'. The Buddha said this scripture, saying that it is already always present, like redeeming a life. Fourth, 'The road is difficult and wealth is difficult to obtain.'
時。有諸比丘讀誦世典不敬佛經。佛經難聞名財難得。末後一句乃當出用結明應出。閤中諸佛秘藏如是合前財物。為未來世合為未來。諸惡比丘畜不凈物合前谷貴。為四眾說合賊侵國。如來畢竟入于涅槃合為贖命。讀誦世典不敬佛經合財難得。如是等惡現於世時如來為滅則為演說合乃出用。
第四段中就藏顯滅。秘藏不現名為滅矣。
第五段中約就初段明大涅槃常在不變。反呵問辭。云何難言有是經不。
下次對上第三句難明迦葉佛雖有此經以不說故得言其滅。于中有二。第一正明迦葉佛時無四所為有經不說是故言滅。二今世下舉今顯昔。前中初言迦葉佛時眾生貪薄翻前第一明谷不貴。以貪薄故不畜人種不凈之物。智慧滋多乃至如象翻前第四明財易得。以有信慧持法不忘故非難得。智慧滋多明有解也。調柔易化有大威德明有信也。總持不忘如大象王明有念也。念持多法故如象王多有勝持。世界清凈翻前第二彰彼佛時無賊侵國無惡比丘宣說邪法壞亂四眾所以清凈。一切悉知如來終不畢竟涅槃翻前第三明無惡王不須贖命。雖有是典不須演說翻前出用。
第二舉今顯昔之中。今世眾生多諸煩惱翻前第一多煩惱故畜人不凈。愚癡已下翻前第二。愚癡喜忘翻前總持不忘之言。愚癡覆心所以喜忘。無有智
【現代漢語翻譯】 當時，有一些比丘誦讀世俗典籍，不恭敬佛經。佛經難以聽聞，財物難以獲得。最後一句才應當拿出來使用，總結說明應該拿出。總合其中諸佛的秘密藏，像這樣總合之前的財物，爲了未來世而總合，爲了未來。各種惡劣的比丘積蓄不乾淨的東西，總合之前的穀物昂貴。為四眾說法，總合盜賊侵略國家。如來最終進入涅槃，總合爲了贖命。誦讀世俗典籍，不恭敬佛經，總合財物難以獲得。像這些惡事出現在世上時，如來爲了消滅這些惡事，才演說佛法，總合才拿出來使用。
第四段中，就隱藏和顯現、消滅來闡述。秘密藏不顯現，就叫做消滅。
第五段中，根據第一段闡明大涅槃（Mahaparinirvana）常在不變。用反問的語氣說：『怎麼能說沒有這部經呢？』
下一次針對上面第三句，難以說明迦葉佛（Kasyapa Buddha）雖然有這部經，因為沒有宣說，所以可以說它已經消滅了。其中有兩點：第一，正面說明迦葉佛時期沒有四種作為，有經也不宣說，所以說它已經消滅了。第二，『今世下』，用現在來顯示過去。前面第一點說迦葉佛時期眾生貪婪淺薄，與前面第一點相反，說明穀物不貴。因為貪婪淺薄，所以不積蓄人種和不乾淨的東西。智慧滋長增多，乃至像大象一樣，與前面第四點相反，說明財物容易獲得。因為有信心和智慧，持守佛法不忘記，所以不難獲得。『智慧滋多』，說明有理解能力。『調柔易化，有大威德』，說明有信心。『總持不忘，如大象王』，說明有念力。因爲念力持守很多佛法，所以像象王一樣有很多殊勝的持守。世界清凈，與前面第二點相反，彰顯那個佛的時代沒有盜賊侵略國家，沒有惡劣的比丘宣說邪法，擾亂四眾，所以清凈。『一切悉知如來終不畢竟涅槃』，與前面第三點相反，說明沒有惡劣的國王，不需要贖命。雖然有這部經典，不需要演說，與前面拿出使用相反。
第二，用現在來顯示過去。『今世眾生多諸煩惱』，與前面第一點相反，因為煩惱多，所以積蓄人和不乾淨的東西。『愚癡已下』，與前面第二點相反。『愚癡喜忘』，與前面總持不忘的話相反。因為愚癡矇蔽內心，所以容易忘記。沒有智慧
【English Translation】 At that time, there were some Bhikshus (monks) who recited worldly scriptures and did not respect the Buddha's teachings. The Buddha's teachings were difficult to hear, and wealth was difficult to obtain. Only the last sentence should be taken out and used, summarizing and explaining what should be taken out. Combine the secret treasures of all the Buddhas within it, just like combining the previous wealth, combining for the future world, for the future. Various evil Bhikshus accumulate unclean things, combining the previous expensive grains. Speaking Dharma for the four assemblies, combining thieves invading the country. The Tathagata (Buddha) ultimately enters Nirvana (enlightenment), combining for ransom. Reciting worldly scriptures and not respecting the Buddha's teachings, combining wealth being difficult to obtain. When these evil things appear in the world, the Tathagata, in order to eliminate these evil things, expounds the Dharma, combining what should be taken out and used.
In the fourth section, it elaborates on concealment and manifestation, and annihilation. The secret treasure not being manifested is called annihilation.
In the fifth section, based on the first section, it clarifies that the Great Nirvana (Mahaparinirvana) is constant and unchanging. Using a rhetorical question, it says: 'How can it be said that there is no such scripture?'
Next, regarding the third sentence above, it is difficult to explain that although Kasyapa Buddha (Kasyapa Buddha) had this scripture, because it was not proclaimed, it can be said that it has been annihilated. There are two points in it: First, it positively states that during the time of Kasyapa Buddha, there were no four kinds of actions, and even if there was a scripture, it was not proclaimed, so it is said to have been annihilated. Second, 'In this world below,' using the present to reveal the past. The first point earlier said that during the time of Kasyapa Buddha, sentient beings were greedy and shallow, contrary to the first point earlier, indicating that grains were not expensive. Because of greed and shallowness, they did not accumulate human seeds and unclean things. Wisdom grew and increased, even like an elephant, contrary to the fourth point earlier, indicating that wealth was easy to obtain. Because they had faith and wisdom, upholding the Dharma and not forgetting, it was not difficult to obtain. 'Wisdom grows,' indicating that they had the ability to understand. 'Gentle and easy to transform, having great power,' indicating that they had faith. 'Holding everything and not forgetting, like the elephant king,' indicating that they had mindfulness. Because mindfulness upheld many Dharmas, they had many excellent upholdings like the elephant king. The world was pure, contrary to the second point earlier, highlighting that in that Buddha's era, there were no thieves invading the country, and no evil Bhikshus proclaiming heretical teachings, disrupting the four assemblies, so it was pure. 'Knowing everything, the Tathagata will never ultimately enter Nirvana,' contrary to the third point earlier, indicating that there were no evil kings, and no ransom was needed. Although there was this scripture, there was no need to expound it, contrary to taking it out and using it.
Second, using the present to reveal the past. 'Sentient beings in this world have many afflictions,' contrary to the first point earlier, because there are many afflictions, they accumulate people and unclean things. 'Ignorance below,' contrary to the second point earlier. 'Ignorance likes to forget,' contrary to the words of holding everything and not forgetting. Because ignorance obscures the mind, it is easy to forget. There is no wisdom
慧翻前慧多。多諸疑網信根不立翻前調柔易化之言。世界不凈翻前第三。一切咸謂如來無常翻前第四。是故演說翻前雖有不須演說。
下次對上第四句難明迦葉佛不說名滅。法實不滅故得名為諸佛秘藏。先辯后釋。
上來偏就迦葉如來明涅槃經常有不滅。自下泛就余佛如來明涅槃經常存不滅。于中有二。一明眾生異見生時諸佛乃說是涅槃經。二寧說故嘴盡大海下就不說時明實不滅。有六複次。皆先舉其假設之言。后顯不滅。
自下第三泛明余經興廢所由令人護持。文有六對。一有解義不解義對。無解則滅。有解則住。二者有無檀越相對。無則法滅。有則法住。第三貪利不貪利對。貪利說經佛法則滅。無貪則住。四起諍訟不諍訟對。諍則法滅。不諍則住。五畜不畜對。畜不凈物自稱得聖佛法則滅。不畜不凈不自稱聖佛法則住。六種種異說不異說對。各執所見異說則滅。不執己見不作異說佛法則住。
我法滅時有聲聞下大段第四泛明余經常在不滅令人敬學。于中有六。一明法滅相。二爾時凡夫各共說下大眾聞滅咸皆傷嘆。三而我正法實不滅下因眾傷嘆明法不滅。此前一重。四當於爾時閻浮內下重顯滅相。五爾時拘尸無量眾下明眾傷嘆。六迦葉告下因眾傷嘆重明不滅。此復一重。初中有二。第一通
【現代漢語翻譯】 現代漢語譯本 慧翻前慧多（智慧在翻譯之前顯得繁多）。多諸疑網信根不立翻前調柔易化之言（疑慮重重，不相信佛法，翻譯之前，言語容易被調伏和改變）。世界不凈翻前第三（世界不清凈，翻譯之前是第三點）。一切咸謂如來無常翻前第四（所有人都認為如來是無常的，翻譯之前是第四點）。是故演說翻前雖有不須演說（因此，演說翻譯之前，即使有也不需要演說）。 下次對上第四句難明迦葉佛（Kāśyapa Buddha）（迦葉佛）不說名滅（不說名字滅亡）。法實不滅故得名為諸佛秘藏（佛法實際上不會滅亡，所以被稱為諸佛的秘密寶藏）。先辯后釋（先辯論，后解釋）。 上來偏就迦葉如來（Kāśyapa Tathāgata）（迦葉如來）明涅槃經常有不滅（說明涅槃是常有的，不會滅亡）。自下泛就余佛如來明涅槃經常存不滅（下面廣泛地說明其他佛如來的涅槃也是常存不滅的）。于中有二（其中有兩點）。一明眾生異見生時諸佛乃說是涅槃經（說明眾生產生不同見解時，諸佛才宣說《涅槃經》）。二寧說故嘴盡大海下就不說時明實不滅（寧願說盡大海，也不在不說的時候說明實際上不滅）。有六複次（有六種情況）。皆先舉其假設之言（都先舉出假設的言論）。后顯不滅（然後顯示不滅）。 自下第三泛明余經興廢所由令人護持（下面第三點廣泛說明其他經典興盛或衰敗的原因，從而令人護持佛法）。文有六對（文中有六種對比）。一有解義不解義對（理解意義和不理解意義的對比）。無解則滅（沒有理解就會滅亡）。有解則住（有理解就會存在）。二者有無檀越（dānapati）（檀越，施主）相對（有施主和沒有施主的對比）。無則法滅（沒有施主佛法就會滅亡）。有則法住（有施主佛法就會存在）。第三貪利不貪利對（貪圖利益和不貪圖利益的對比）。貪利說經佛法則滅（貪圖利益而說法，佛法就會滅亡）。無貪則住（沒有貪圖利益佛法就會存在）。四起諍訟不諍訟對（發起爭論和不發起爭論的對比）。諍則法滅（爭論佛法就會滅亡）。不諍則住（不爭論佛法就會存在）。五畜不畜對（蓄養和不蓄養的對比）。畜不凈物自稱得聖佛法則滅（蓄養不清凈的東西，自稱得到聖果，佛法就會滅亡）。不畜不凈不自稱聖佛法則住（不蓄養不清凈的東西，不自稱得到聖果，佛法就會存在）。六種種異說不異說對（種種不同的說法和沒有不同說法的對比）。各執所見異說則滅（各自堅持自己的見解，產生不同的說法，佛法就會滅亡）。不執己見不作異說佛法則住（不執著自己的見解，不作不同的說法，佛法就會存在）。 我法滅時有聲聞下大段第四泛明余經常在不滅令人敬學（我的佛法滅亡時，有聲聞出現，第四大段廣泛說明其他經典常在不滅，令人敬重學習）。于中有六（其中有六點）。一明法滅相（說明佛法滅亡的景象）。二爾時凡夫各共說下大眾聞滅咸皆傷嘆（那時凡夫各自議論，大眾聽到佛法滅亡都感到悲傷嘆息）。三而我正法實不滅下因眾傷嘆明法不滅（而我的正法實際上不會滅亡，因為大眾的悲傷嘆息而說明佛法不滅）。此前一重（這是第一重）。四當於爾時閻浮內下重顯滅相（那時在閻浮提內，再次顯示佛法滅亡的景象）。五爾時拘尸（Kuśināgara）（拘尸那伽）無量眾下明眾傷嘆（那時拘尸那伽的無量大眾感到悲傷嘆息）。六迦葉告下因眾傷嘆重明不滅（迦葉告訴大家，因為大眾的悲傷嘆息，再次說明佛法不滅）。此復一重（這是又一重）。初中有二（第一點中有兩點）。第一通（第一點總說）。
【English Translation】 English version Wisdom appears abundant before translation. Many doubts and nets arise, and the roots of faith are not established before translation, making words easy to be subdued and changed. The world is impure, which is the third point before translation. Everyone says that the Tathāgata (如來) is impermanent, which is the fourth point before translation. Therefore, although there is preaching before translation, it is not necessary to preach. Next, regarding the fourth sentence above, it is difficult to understand that Kāśyapa Buddha (迦葉佛) does not say that the name is extinguished. The Dharma (法) is actually not extinguished, so it is named the secret treasure of all Buddhas. First argue, then explain. Above, it specifically refers to Kāśyapa Tathāgata (迦葉如來) to clarify that Nirvāṇa (涅槃) is constant and does not perish. From below, it generally refers to other Buddhas and Tathāgatas to clarify that Nirvāṇa is always present and does not perish. There are two points in it. First, it clarifies that when sentient beings have different views, the Buddhas then speak of the Nirvāṇa Sūtra. Second, rather say exhaustively about the great sea than not clarify the actual non-extinction when not speaking. There are six more times. All first cite their hypothetical words. Then show non-extinction. From below, the third point generally clarifies the reasons for the rise and fall of other scriptures, so that people can protect and uphold them. There are six pairs in the text. First, the pair of understanding the meaning and not understanding the meaning. If there is no understanding, it will perish. If there is understanding, it will remain. Second, the relative comparison of having or not having dānapati (檀越, benefactor). If there is none, the Dharma will perish. If there is, the Dharma will remain. Third, the pair of being greedy for profit and not being greedy for profit. If one is greedy for profit and speaks the scriptures, the Buddha's Dharma will perish. If there is no greed, it will remain. Fourth, the pair of starting disputes and not starting disputes. If there is dispute, the Dharma will perish. If there is no dispute, it will remain. Fifth, the pair of hoarding and not hoarding. Hoarding impure things and claiming to have attained sainthood, the Buddha's Dharma will perish. Not hoarding impure things and not claiming to be a saint, the Buddha's Dharma will remain. Sixth, the pair of various different sayings and not different sayings. If each clings to their own views and makes different sayings, it will perish. If one does not cling to one's own views and does not make different sayings, the Buddha's Dharma will remain. When my Dharma perishes, there will be Śrāvakas (聲聞) below. The fourth major section generally clarifies that other scriptures are always present and do not perish, so that people respect and learn them. There are six points in it. First, clarify the signs of the Dharma's perishing. Second, at that time, ordinary people each say that the masses hear of the perishing and all lament. Third, but my true Dharma actually does not perish, because the masses lament and clarify that the Dharma does not perish. This is the first level. Fourth, at that time, within Jambudvīpa (閻浮提), the signs of perishing are shown again. Fifth, at that time, the countless masses of Kuśināgara (拘尸那伽) below clarify the masses' lament. Sixth, Kāśyapa (迦葉) tells below, because the masses lament, it is reiterated that it does not perish. This is another level. There are two points in the beginning. The first is general.
論始終滅相。由諸弟子或說有神或說神空或說中陰或復言無如是種種故令法滅。二從爾時拘睒彌下偏就最終以顯滅相。于中先舉邪正二師。次列邪正二種徒眾。下明邪正二師所說。后明邪正二眾所作。事如經說。余皆可知。
第五大眾聞法不滅發心修學。文亦可解。
品初至此明其梵行。
自下第二寄就世王懺悔逆罪以顯菩薩治病之行。問曰。若此顯病行者何故文中不舉不結。辨法有二。一當相直論。二寄事表法。當相論者須舉須結。寄事表者舉事便罷。今此文中寄事表法故無舉結。文中雖不言是病行。治病之相快成顯著。若此非者應有指斥。不應直爾。又問若此顯病行者。何故與前章門不次。良以世王此處來故。又復此例上下非一。如前八種知見之中先開八門。后釋不次。又復如下第二德中先列五門。后解不次。此亦似彼。未足可怪。文中有四。一明世王造作逆罪以為起病。二因害父下明王有信愧彰病可治。三爾時其母字韋提下明王病重余醫異藥不能救療。四爾時大醫名耆婆下明王重病唯佛法藥之所能治。
初中世王舉起病人。下彰其病。病中有二。一明世王先具三惡。其性弊惡喜行殺戮是身惡也。具口四過是口惡也。貪恚愚癡是意惡也。二明世王現造逆罪。先明逆因。因謂三毒。其心熾
【現代漢語翻譯】 現代漢語譯本：討論始終滅相。由於諸位弟子或者說有神，或者說神是空無，或者說有中陰（人死後到投胎之間的狀態），或者又說沒有，像這樣種種說法，導致佛法將要滅亡。二是從那時拘睒彌（地名）開始，偏重於最終來顯示佛法滅亡的表象。其中先列舉邪師和正師，其次列舉邪師和正師的兩種徒眾，下面闡明邪師和正師所說的內容，最後闡明邪師和正眾所做的事情。事情就像經書所說的那樣，其餘的都可以理解。 第五大眾聽聞佛法后不使佛法滅亡，併發心修學。文中的意思也可以理解。 從品初到這裡，闡明了他們的梵行（清凈的行為）。 從下面開始，第二部分藉助於世間國王懺悔逆罪的事情，來顯示菩薩治療疾病的行為。有人問：『如果這裡顯示的是治病的行為，為什麼文中不提出也不總結呢？』辨別佛法有兩種方式：一是直接論述事物的表象，二是借用事情來表達佛法。直接論述事物的表象，需要提出和總結。借用事情來表達佛法，提出事情就可以了。現在這篇文章中，借用事情來表達佛法，所以沒有提出和總結。文中雖然沒有說是治病的行為，但治病的表象很快就變得顯著。如果這不是治病的行為，應該有指責，不應該直接這樣。又有人問：『如果這裡顯示的是治病的行為，為什麼和前面的章節順序不一致呢？』這是因為世間國王在這裡出現。而且這種例子上下不止一個。比如前面的八種知見中，先開啟八個門，后解釋順序不一致。又比如下面的第二德中，先列出五個門，后解釋順序不一致。這裡也和那些情況相似，不足為怪。文中包含四個部分：一是闡明世間國王造作逆罪，作為生病的起因；二是因害父下，闡明國王有信心和慚愧心，表明疾病可以治療；三是爾時其母字韋提（人名）下，闡明國王病情嚴重，其他醫生和藥物都不能救治；四是爾時大醫名耆婆（人名）下，闡明國王的重病只有佛法藥物才能治療。 最初的部分中，世間國王舉起了病人，下面彰顯了他的疾病。疾病包含兩個方面：一是闡明世間國王先前具備三種惡行，他的本性惡劣，喜歡進行殺戮，這是身惡；具備口四過（妄語、綺語、惡口、兩舌），這是口惡；貪婪、嗔恚、愚癡，這是意惡。二是闡明世間國王現在造作逆罪，先闡明逆罪的起因，起因是指三毒（貪嗔癡），他的內心熾盛。
【English Translation】 English version: Discussing the aspect of beginning, end, and extinction. Because the disciples either say there is a god, or say the god is empty, or say there is an intermediate state (the state between death and rebirth), or again say there is none, such various statements cause the Dharma to perish. Secondly, starting from Kaushambi (place name) at that time, it focuses on the final stage to reveal the appearance of the Dharma's extinction. Among them, first, list the heretical teachers and the orthodox teachers, and then list the two kinds of followers of the heretical teachers and the orthodox teachers. Below, it explains what the heretical teachers and the orthodox teachers said, and finally explains what the heretical and orthodox groups did. The matter is as the scriptures say, and the rest can be understood. The fifth assembly, after hearing the Dharma, does not let the Dharma perish, and resolves to practice and study. The meaning in the text can also be understood. From the beginning of the chapter to here, it clarifies their Brahmacharya (pure conduct). From below, the second part uses the story of the worldly king repenting of his rebellious crimes to show the Bodhisattva's practice of healing diseases. Someone asks: 'If this shows the act of healing, why doesn't the text mention or conclude it?' There are two ways to distinguish the Dharma: one is to directly discuss the appearance of things, and the other is to use events to express the Dharma. To directly discuss the appearance of things, it is necessary to propose and conclude. To use events to express the Dharma, it is enough to propose the event. Now in this article, it uses events to express the Dharma, so there is no proposal or conclusion. Although the text does not say it is the act of healing, the appearance of healing quickly becomes prominent. If this is not the act of healing, there should be accusations, and it should not be directly like this. Someone also asks: 'If this shows the act of healing, why is the order inconsistent with the previous chapters?' This is because the worldly king appears here. Moreover, there is more than one example of this kind above and below. For example, in the previous eight kinds of knowledge and views, first open eight doors, and then explain the inconsistent order. Also, for example, in the second virtue below, first list five doors, and then explain the inconsistent order. This is similar to those situations, and it is not surprising. The text contains four parts: one is to clarify that the worldly king committed rebellious crimes as the cause of illness; the second is 'Because of harming his father' below, clarifying that the king has faith and shame, indicating that the disease can be cured; the third is 'At that time, his mother's name was Vaidehi (person's name)' below, clarifying that the king's condition is serious, and other doctors and medicines cannot cure it; the fourth is 'At that time, the great doctor's name was Jivaka (person's name)' below, clarifying that the king's serious illness can only be cured by the Dharma medicine. In the initial part, the worldly king raised the patient, and below it highlights his illness. The illness includes two aspects: one is to clarify that the worldly king previously possessed three evil deeds, his nature was evil, and he liked to carry out killings, this is bodily evil; possessing the four verbal transgressions (false speech, embellished speech, harsh speech, divisive speech), this is verbal evil; greed, anger, and ignorance, this is mental evil. The second is to clarify that the worldly king is now committing rebellious crimes, first clarifying the cause of the rebellious crimes, the cause refers to the three poisons (greed, anger, and ignorance), his heart is blazing.
盛明其有瞋。唯見現在不見未來純以惡人而為眷屬彰其有癡。貪著現樂顯其有貪。父王無事橫加逆害正造逆罪。
第二段中句別有二。一明王有愧。因害心熱身諸瓔珞伎樂不御愧深失樂。遍體生創臭不可近悔增致苦。二明王有信。信有罪報故自念言我今此身已受華報獄苦不遠。
第三段中文別有二。一明王病重余藥不療。二時有大臣名月稱下彰王病重余醫不治。前中初先母為撫瘡。后王對之明其非治。此亦即明世王有解。瘡從心生非四大起是識病也。眾生能治無有是處是知治也。第二段中六臣詳勸世王不從。六臣即是六師弟子。其六師者。一富蘭那迦葉空見外道。二末伽離常見外道。三刪阇那一因見外道。四阿耆多翅舍自然見外道。五伽羅鳩馱迦旃延自在天因見外道。六尼乾陀不須修道外道。是故六臣各隨所習用以勸王。初中有四。第一月稱問王安否。二王答不安並復傷已罪無滅處。三大臣聞已開解王心示王歸處。四王審未從。初段可知。第二段中先明不安。又無醫下傷無滅處。第三段中先對世王不安之言開解王心。于中初先直勸莫愁。如王言下以理開解。如王所言世無醫下對王向前無醫之言示王歸處。先牒后示。示中有五。一列師名。二嘆師德。三常為下明師所說。四示其師處。五勸王歸從。乃至耆婆
【現代漢語翻譯】 現代漢語譯本：盛明其有瞋（chēn，嗔怒）。只看到現在，看不到未來，完全和惡人結為同夥，彰顯了他的愚癡。貪戀眼前的享樂，顯露出他的貪婪。父王沒有做錯什麼，卻橫加迫害，這完全是在造下逆罪。
第二段中，句子分別包含兩層含義。一是說明國王感到慚愧。因為內心的怨恨，身體發熱，身上的瓔珞和音樂都無法帶來快樂，他深深地感到慚愧，失去了快樂。全身生瘡，散發著臭味，讓人無法靠近，後悔之情加劇了他的痛苦。二是說明國王相信因果報應。他相信有罪報，所以自己想到：『我現在這個身體已經開始承受惡報，地獄的苦難離我不遠了。』
第三段中，文字分別包含兩層含義。一是說明國王病情嚴重，其他藥物無法醫治。二是當時有一位大臣名叫月稱（Yuè chēng），下面進一步說明國王病情嚴重，其他醫生無法醫治。在第一層含義中，首先是母親為他撫摸瘡口。後來國王拒絕了，表明這不是治療方法。這也說明世間的國王有所瞭解。瘡從內心產生，不是四大（地、水、火、風）引起的，這是識病。眾生能夠醫治這種情況是不可能的，這是智者的認識。第二層含義中，六位大臣詳細地勸說世間的國王，但是國王沒有聽從。這六位大臣是六師（Liù shī）的弟子。這六師是：一、富蘭那迦葉（Fù lán nuó jiā shè），空見外道；二、末伽梨（Mò qié lí），常見外道；三、刪阇那（Shān shé nuó），一因見外道；四、阿耆多翅舍（Ā qí duō chì shě），自然見外道；五、伽羅鳩馱迦旃延（Qié luó jiū tuó jiā zhān yán），自在天因見外道；六、尼乾陀（Ní qián tuó），不須修道外道。因此，六位大臣各自按照自己所學的來勸說國王。第一部分包含四點。第一，月稱詢問國王是否安好。第二，國王回答說自己不好，並且悲傷自己的罪業沒有消除的地方。第三，大臣聽了之後，開解國王的心，指示國王可以歸依的地方。第四，國王審視之後仍然沒有聽從。第一部分可以知道這些。第二部分中，先說明國王不安，又說沒有醫生，悲傷罪業沒有消除的地方。第三部分中，先針對世間國王不安的話語，開解國王的心。其中，首先直接勸說國王不要憂愁。像國王所說的那樣，用道理開解他。像國王所說的世間沒有醫生那樣，針對國王之前說沒有醫生的話，指示國王可以歸依的地方。先敘述，后指示。指示中包含五點。一、列舉老師的名字。二、讚歎老師的德行。三、『常為』以下說明老師所說的話。四、指示老師所在的地方。五、勸說國王歸依。乃至耆婆（Qí pó）。
【English Translation】 English version: Shèng Míng was full of anger (chēn, anger). He only saw the present and not the future, completely associating with evil people, revealing his ignorance. He was attached to present pleasures, showing his greed. The father king did nothing wrong, yet he was persecuted, completely creating rebellious sins.
In the second paragraph, the sentences have two meanings. First, it explains that the king felt ashamed. Because of the hatred in his heart, his body was hot, and the jewelry and music on his body could not bring him happiness. He felt deeply ashamed and lost his joy. Sores grew all over his body, emitting a foul smell, making him unapproachable, and regret increased his suffering. Second, it explains that the king believed in karma. He believed in retribution, so he thought to himself: 'My body is already suffering the consequences of evil deeds, and the suffering of hell is not far away.'
In the third paragraph, the text has two meanings. First, it explains that the king's condition was serious and other medicines could not cure him. Second, at that time there was a minister named Yuè Chēng, and below it further explains that the king's condition was serious and other doctors could not cure him. In the first meaning, first the mother stroked the sores for him. Later, the king refused, indicating that this was not a cure. This also shows that the worldly king understood something. The sores arose from the heart, not from the four elements (earth, water, fire, and wind), this is a disease of consciousness. It is impossible for sentient beings to cure this situation, this is the knowledge of the wise. In the second meaning, the six ministers persuaded the worldly king in detail, but the king did not listen. These six ministers were disciples of the Six Teachers (Liù shī). These Six Teachers are: 1. Púraná Káshyapa, an outsider with empty views; 2. Makali Gosala, an outsider with eternalist views; 3. Sanjaya Belatthiputta, an outsider with one-cause views; 4. Ajita Kesakambali, an outsider with naturalist views; 5. Pakudha Kaccayana, an outsider with views of the Lord of Creation as the cause; 6. Nigantha Nataputta, an outsider who does not need to practice. Therefore, the six ministers each used what they had learned to persuade the king. The first part contains four points. First, Yuè Chēng asked the king if he was well. Second, the king replied that he was not well, and was sad that there was no place to eliminate his sins. Third, after the minister heard this, he enlightened the king's heart and indicated where the king could take refuge. Fourth, the king still did not listen after examining it. These can be known from the first part. In the second part, first it explains that the king was uneasy, and also said that there was no doctor, and was sad that there was no place to eliminate his sins. In the third part, first, in response to the worldly king's words of uneasiness, he enlightened the king's heart. Among them, first directly persuade the king not to worry. As the king said, enlighten him with reason. Like the king said that there is no doctor in the world, in response to the king's previous words that there is no doctor, indicate where the king can take refuge. First narrate, then indicate. The indication contains five points. 1. List the names of the teachers. 2. Praise the teachers' virtues. 3. 'Cháng wèi' (always for) below explains what the teachers said. 4. Indicate where the teachers are located. 5. Persuade the king to take refuge. Even Qí Pó.
勸王歸佛亦有此五。宜須記知。第四段中王熟知邪不能頓違。是故且言審能我歸。一中既然。余皆同爾。第二臣中四分如上。
第三臣中四分同前。第三分中光安王心。后示歸處。安王心中先以理開。后勸莫愁。以理開中兩義開解。第一以其王法開解。先王若是修解脫人殺之有罪。為王治國殺之無過。二以先王宿業開解。先王宿世自有罪業故殺無罪。文中有四。一泛明一切無義不同。或有全無名之為無。或非或少或隱名無。二雖言少法名為無下就前無中明其少無實非無法。三愿王留下就人分別。明一切生皆有往業說言無罪少故名無。四若使下明其先王自有罪業故殺無罪。前中八句。初之兩句以彼全無共非法無相對分別。次有五句。以彼全無共少法無相對分別。末後一句以彼全無共隱覆無相對分別。雖舉多義為取少無。此初段竟。第二可知。第三段中愿王留神一切眾生皆有餘業正明有罪。以業緣下舉果證有。舉一切生為將類王。第四段中約對前義明王有罪殺之無過。余皆可知。
第四臣中恒河已南施生無福恒河已北害生無罪。蓋且言耳。不勞異釋。
自下第四明王重病唯佛能治。于中有五。第一耆婆試察王心問王安否。二答不安並復傷己罪無滅處。三耆婆嘆王有愧可救並示滅處。四王恥未從眾人共勸
【現代漢語翻譯】 現代漢語譯本 勸導國王歸依佛法也有這五點。應該牢記。在第四段中，國王深知邪法，不能立刻違背，所以暫且說『審能我歸』（如果確實能做到，我就歸依）。『一中既然』（一種情況既然如此），其餘情況都與此相同。第二位大臣的勸說，四部分內容如上所述。 第三位大臣的勸說，四部分內容與之前相同。第三部分是安定國王的心，之後指明歸依之處。安定國王的心中，先用道理開導，后勸說不要憂愁。用道理開導中，又分兩種意義來開解。第一種是用國王的王法來開解。先王如果是修行解脫的人，殺了就有罪；作為國王治理國家，殺了就沒有過錯。第二種是用先王宿世的業力來開解。先王宿世自有罪業，所以殺了沒有罪過。文中有四點：一是泛泛說明一切『無』的意義不同。或者有完全沒有，稱之為『無』；或者並非全無，或者很少，或者隱藏，也稱為『無』。二是雖然說少量法也名為『無』，這是就前面的『無』中說明其少，並非真正沒有法。三是希望國王留意，就人來分別，說明一切眾生都有往昔的業力，說沒有罪，是因為罪少，所以稱為『無』。四是『若使下』（如果說），說明先王自有罪業，所以殺了沒有罪過。前面一段有八句。最初的兩句，用完全沒有和非法之『無』相對比分別。其次有五句，用完全沒有和少量法之『無』相對比分別。最後一句，用完全沒有和隱藏之『無』相對比分別。雖然舉了很多意義，是爲了選取少量之『無』。這是第一段結束。第二段可以理解。第三段中，希望國王留神，一切眾生都有剩餘的業力，正是說明有罪。『以業緣下』（因為業力的緣故），舉出結果來證明有業力。舉出一切眾生，是爲了將國王歸於同類。第四段中，對照前面的意義，說明國王有罪，殺了也沒有過錯。其餘都可以理解。 第四位大臣說，在恒河以南佈施眾生沒有福報，在恒河以北殺害眾生沒有罪過。這大概只是說說而已，不需要另外解釋。 從下面開始，第四部分說明國王身患重病，只有佛陀才能醫治。其中有五點：第一，耆婆（Jivaka，名醫）試探察看國王的心意，問國王是否安好。第二，國王回答說不安好，並且又為自己罪業沒有消除之處而傷心。第三，耆婆（Jivaka，名醫）讚歎國王有慚愧心，可以救治，並且指明消除罪業之處。第四，國王因為羞恥還沒有聽從，眾人共同勸說。
【English Translation】 English version There are also these five points to persuade the king to return to the Buddha. They should be remembered. In the fourth section, the king knows the evil law well and cannot violate it immediately, so he says for the time being, 'If I can really do it, I will return.' 'Since it is in one' (Since one situation is like this), the rest are the same. The persuasion of the second minister, the four parts are as above. The persuasion of the third minister, the four parts are the same as before. The third part is to calm the king's heart, and then point out the place to return to. In calming the king's heart, first enlighten him with reason, and then persuade him not to worry. In enlightening with reason, there are two meanings to explain. The first is to explain with the king's law. If the former king was a person who practiced liberation, it would be a sin to kill him; as a king governing the country, it would not be a fault to kill him. The second is to explain with the former king's past karma. The former king had his own sins in his past life, so there is no sin in killing him. There are four points in the text: First, it generally explains that the meaning of all 'non-existence' is different. Or there is complete non-existence, which is called 'non-existence'; or it is not completely non-existence, or very little, or hidden, it is also called 'non-existence'. Second, although it is said that a small amount of Dharma is also called 'non-existence', this is to explain from the previous 'non-existence' that it is small, not that there is really no Dharma. Third, I hope the king will pay attention and distinguish it according to people, explaining that all sentient beings have past karma, saying that there is no sin, because the sin is small, so it is called 'non-existence'. Fourth, 'If it is said below' (If it is said), it explains that the former king had his own sins, so there is no sin in killing him. There are eight sentences in the previous paragraph. The first two sentences compare and distinguish between complete non-existence and illegal non-existence. The next five sentences compare and distinguish between complete non-existence and little Dharma non-existence. The last sentence compares and distinguishes between complete non-existence and hidden non-existence. Although many meanings are given, it is to select a small amount of non-existence. This is the end of the first paragraph. The second paragraph can be understood. In the third paragraph, I hope the king will pay attention, all sentient beings have remaining karma, which is to say that there is sin. 'Because of the karma' (Because of the karma), give the result to prove that there is karma. Giving all sentient beings is to classify the king into the same category. In the fourth paragraph, in contrast to the previous meaning, it explains that the king is guilty, and there is no fault in killing him. The rest can be understood. The fourth minister said that there is no merit in giving to sentient beings south of the Ganges River, and there is no sin in killing sentient beings north of the Ganges River. This is probably just saying it, and no further explanation is needed. From below, the fourth part explains that the king is seriously ill and only the Buddha can cure him. There are five points: First, Jivaka (famous doctor) tries to observe the king's mind and asks if the king is well. Second, the king replied that he was not well, and was saddened that his sins had not been eliminated. Third, Jivaka (famous doctor) praised the king for being ashamed and able to be saved, and pointed out the place to eliminate sins. Fourth, the king was ashamed and had not yet obeyed, and everyone persuaded him together.
。五王因眾勸詣佛懺悔。
初中大醫名曰耆婆標舉勸人。耆婆胡語此云長命。初生之日棄之巷首而得不死故號長命。其人善醫故稱大醫。往至王所白言安否試察王心。無愧則安。有愧不安。不安可救故須試問。為成世王治病之行故醫問之。
第二段中世王初先彰已不安。今我又無。無上醫下傷無滅處。前中初先泛舉一切。二不安人。偈后長行明已未同安眠之人同不安者。初中偈答總以標舉。下列答辭。有十七行半。初十一行半明安眠人。后之六偈明不安者。
前十一行半相從為四。初有四偈明佛安眠。次五偈半菩薩安眠。次有一偈出初段中安眠之人。所謂諸佛。末後一偈出第二中安眠之人。所謂菩薩。初四偈中前二明佛斷煩惱障故得安眠。于中前偈明斷煩惱。后偈明由斷煩惱故證大涅槃。若得涅槃是其自德。演說深義明利他德。名婆羅門總以結嘆。自凈凈他故得稱為真婆羅門。第三一偈離業故安。遠離三耶身口意凈。第四一偈除苦故安。身心無煩正明離苦。安住靜等明其得樂。
菩薩安中初之四偈自行安眠。后一偈半外化安眠。前四偈中初三離業。后一明離煩惱及苦。前中初偈明離口惡。心無取著不愛自身。遠離怨仇不憎他人。此二明離惡口之因。常和無凈正離口過。第二一偈明離意惡。若
【現代漢語翻譯】 現代漢語譯本：五位國王在眾人的勸說下，前往佛前懺悔。
最初，一位名叫耆婆（Jivaka，意為『長命』）的大醫，率先勸說眾人。耆婆，用胡語來說就是『長命』的意思。他出生時被遺棄在巷口，卻得以不死，因此被稱為『長命』。此人醫術高明，所以被稱為大醫。他前往國王處，詢問安好與否，並試探國王的內心。內心無愧則安寧，有愧則不安。不安可以被救治，所以需要試探詢問。爲了成就世王的治病之行，所以醫生這樣詢問。
第二段中，世王最初先表明自己不安。現在我又沒有（得到安寧）。『無上醫』一句，是說沒有滅除痛苦的地方。前面中間部分，最初先泛指一切。兩種不安的人。偈頌后的長行文字，說明已經和未曾安眠的人，以及同樣不安的人。最初的偈頌回答，總的來說是標明要點。下面是詳細的回答，共有十七行半。最初的十一行半，說明安眠的人。後面的六句偈頌，說明不安的人。
前面的十一行半，可以分為四個部分。最初有四句偈頌，說明佛陀的安眠。其次有五句半偈頌，說明菩薩的安眠。其次有一句偈頌，指出第一段中安眠的人，也就是諸佛。最後一句偈頌，指出第二段中安眠的人，也就是菩薩。最初的四句偈頌中，前兩句說明佛陀斷除了煩惱障，所以能夠安眠。其中前一句說明斷除煩惱。后一句說明由於斷除煩惱，所以證得大涅槃。如果得到涅槃，這是他自身的功德。演說深刻的意義，是說明利益他人的功德。『名婆羅門』，總的來說是總結讚歎。自身清凈，也使他人清凈，所以可以被稱為真正的婆羅門。第三句偈頌，因為遠離惡業所以安寧。遠離三耶（Samyak，正）身口意清凈。第四句偈頌，因為去除痛苦所以安寧。身心沒有煩惱，正是說明遠離痛苦。安住在寂靜等等，說明他得到了快樂。
菩薩安眠的部分中，最初的四句偈頌是自身修行安眠。後面一句半是外在教化安眠。前面的四句偈頌中，最初的三句是遠離惡業。後面一句是說明遠離煩惱和痛苦。前面部分中，最初一句是說明遠離口惡。心中沒有執取，不愛自身。遠離怨恨仇敵，不憎恨他人。這兩句是說明遠離惡口的原因。常常和善沒有凈與不凈的分別，正是遠離口過。第二句偈頌是說明遠離意惡。如果
【English Translation】 English version: The five kings, upon the urging of the assembly, went to the Buddha to repent.
Initially, a great physician named Jivaka (meaning 'long life') took the lead in encouraging people. Jivaka, in the Hu language, means 'long life'. He was abandoned at the head of an alley on the day of his birth but did not die, hence the name 'long life'. He was skilled in medicine, thus called the great physician. He went to the king's place and asked if he was well, probing the king's heart. If there was no shame in his heart, he would be at peace. If there was shame, he would be uneasy. Unease could be remedied, so it was necessary to inquire. To accomplish the healing journey of the worldly king, the physician asked this.
In the second section, the worldly king initially revealed his unease. Now, I also have none (no peace). The phrase 'supreme physician' refers to there being no place to extinguish suffering. The initial part in the middle broadly refers to everything. Two kinds of uneasy people. The long passage after the verses explains those who have and have not slept peacefully, and those who are equally uneasy. The initial verse answers generally by highlighting the key points. What follows is a detailed response, totaling seventeen and a half lines. The initial eleven and a half lines explain those who sleep peacefully. The subsequent six verses explain those who are uneasy.
The preceding eleven and a half lines can be divided into four parts. Initially, there are four verses explaining the Buddha's peaceful sleep. Next, there are five and a half verses explaining the Bodhisattva's peaceful sleep. Next, there is one verse pointing out those who sleep peacefully in the first section, namely the Buddhas. Finally, there is one verse pointing out those who sleep peacefully in the second section, namely the Bodhisattvas. In the initial four verses, the first two explain that the Buddha attained peaceful sleep because he severed the afflictive obscurations. Among them, the first verse explains severing afflictions. The second verse explains that by severing afflictions, he attained great Nirvana. If one attains Nirvana, this is his own merit. Expounding profound meaning explains the merit of benefiting others. 'Called a Brahmin' is a concluding praise. Purifying oneself and also purifying others, therefore one can be called a true Brahmin. The third verse explains peace because of being apart from karma. Being apart from Samyak (right) body, speech, and mind are pure. The fourth verse explains peace because of removing suffering. Body and mind are without affliction, precisely explaining being apart from suffering. Abiding in stillness etc. explains that he obtained happiness.
In the section on the Bodhisattva's peace, the initial four verses are about self-cultivation for peaceful sleep. The subsequent one and a half verses are about external teaching for peaceful sleep. In the preceding four verses, the initial three are about being apart from karma. The subsequent one explains being apart from afflictions and suffering. In the preceding part, the initial verse explains being apart from evil speech. The mind has no attachment, does not love itself. Being apart from resentment and enemies, does not hate others. These two verses explain the cause of being apart from evil speech. Always harmonious without pure or impure distinctions, precisely being apart from the faults of speech. The second verse explains being apart from evil intentions. If
不造惡明其離過。心常慚愧信惡有報明其攝治。第三一偈明離身惡。敬養父母不害生命明其離殺。不盜他物明其離盜。略無離淫。第四偈中調伏諸根親近知識明其攝治。破壞四魔明其離障。破煩惱魔明離煩惱。破陰破死彰其離苦。破壞天魔明離煩惱及苦因緣。下利他中初先明其自心離相。吉與不吉是善惡因。苦樂是果。證實離相故皆不見。次明為生轉輪生死。若能下結。
第三段中誰得安眠對初四偈而為徴問。謂佛指出。深觀已下明安所以。觀空三昧是初段中前之三偈離煩惱業。身心不動是初段中第四一偈身心無惱安住靜等。
第四段中誰得安眠對第二段而為徴問。謂慈悲是就人指斥。菩薩常行益物。是故就德說為慈悲。常修已下明安所以。慈悲常不放逸是第二中初之四偈自利之德。視眾如子是第二中后一偈半化他之德。
就后六偈明不安中初之三偈有惡不安。后之三偈有苦不安。前中初偈由癡造惡。第二一偈由貪造惡。第三由近惡友造惡。后三偈中明有七苦不得安眠。初偈明有病苦不安。于王有怨死苦不安。餘五明有求不得苦所以不安。上來泛舉安不安人。
自下正明已之不安。于中有四。一明已病重。先舉后辨。二一切良下彰已難治。先辨后釋。三如魚下舉喻類已顯已不安。六喻顯之。
【現代漢語翻譯】 現代漢語譯本 不造惡事，表明他遠離過失。心中常懷慚愧，相信惡有惡報，表明他能自我約束和治理。（第三十一偈）表明遠離身體的惡行。尊敬供養父母，不傷害生命，表明他遠離殺戮。不偷盜他人的財物，表明他遠離偷盜。這裡略去了遠離邪淫。（第四偈）中調伏諸根，親近善知識，表明他能自我約束和治理。破壞四魔，表明他遠離障礙。破除煩惱魔，表明他遠離煩惱。破除五陰和死魔，彰顯他遠離痛苦。破壞天魔，表明他遠離煩惱以及痛苦的因緣。下面利他部分，首先表明他的自心遠離表相。吉利與不吉利是善惡的因，苦與樂是果。因為證實了遠離表相，所以都看不見。其次表明為眾生轉動生死輪迴。如果能斷除下部的結縛。
第三段中，『誰能安眠』是針對最初的四句偈而提出的疑問。意思是佛陀指出了（安眠的道理）。『深觀』以下闡明安眠的原因。觀空三昧是第一段中前三句偈所說的遠離煩惱業。身心不動是第一段中第四句偈所說的身心沒有惱亂，安住在寂靜之中等等。
第四段中，『誰能安眠』是針對第二段而提出的疑問。意思是慈悲是指向人的。菩薩常常行利益眾生的事情，因此就功德來說是慈悲。『常修』以下闡明安眠的原因。慈悲常常不放逸是第二段中最初四句偈所說的自利之德。視眾生如子女是第二段中后一句半所說的化他之德。
在後面的六句偈中，闡明不安眠的原因。最初的三句偈是有惡行所以不安眠。後面的三句偈是有苦難所以不安眠。前面的偈中，第一句偈是由於愚癡而造惡。第二句偈是由於貪婪而造惡。第三句是由於親近惡友而造惡。後面的三句偈中，闡明有七種苦難，所以不能安眠。第一句偈闡明有疾病的痛苦，所以不能安眠。對國王有怨恨，有死亡的痛苦，所以不能安眠。其餘五句闡明有求不得的痛苦，所以不能安眠。上面泛泛地列舉了安眠與不安眠的人。
下面正式闡明自己的不安。其中有四個方面。一是闡明自己病重。先提出后辨析。二是『一切良』以下，彰顯自己難以醫治。先辨析后解釋。三是『如魚』以下，舉出比喻來類比自己，彰顯自己的不安。用六個比喻來彰顯。
【English Translation】 English version Not creating evil deeds demonstrates his detachment from faults. Constantly feeling shame and believing in karmic retribution for evil deeds demonstrates his self-restraint and governance. (The thirty-first verse) indicates detachment from bodily evils. Respecting and nurturing parents, and not harming life, demonstrates his detachment from killing. Not stealing others' possessions demonstrates his detachment from stealing. The detachment from sexual misconduct is omitted here. (The fourth verse) on subduing the senses and associating with virtuous teachers demonstrates his self-restraint and governance. Destroying the four maras (demons) demonstrates his detachment from obstacles. Destroying the klesha-mara (demon of afflictions) demonstrates his detachment from afflictions. Destroying the skandha-mara (demon of aggregates) and the death-mara demonstrates his detachment from suffering. Destroying the deva-mara (demon of gods) demonstrates his detachment from afflictions and the causes of suffering. In the following section on benefiting others, it first demonstrates his mind's detachment from appearances. Auspiciousness and inauspiciousness are the causes of good and evil, and suffering and happiness are the results. Because he has verified detachment from appearances, he does not see them. Secondly, it demonstrates turning the wheel of samsara (cycle of birth and death) for sentient beings. If he can sever the lower fetters.
In the third section, 'Who can sleep peacefully?' is a question directed at the initial four verses. It means that the Buddha pointed out (the principle of peaceful sleep). 'Deep contemplation' and the following explain the reason for peaceful sleep. The samadhi (state of meditative consciousness) of contemplating emptiness is the detachment from afflictions and karma mentioned in the first three verses of the first section. The immobility of body and mind is the peaceful abiding in stillness, etc., mentioned in the fourth verse of the first section, where body and mind are without disturbance.
In the fourth section, 'Who can sleep peacefully?' is a question directed at the second section. It means that compassion refers to people. Bodhisattvas (enlightenment beings) constantly perform actions that benefit sentient beings, therefore, in terms of merit, it is compassion. 'Constantly cultivate' and the following explain the reason for peaceful sleep. Compassion and constant non-negligence are the virtues of self-benefit mentioned in the initial four verses of the second section. Viewing sentient beings as children is the virtue of transforming others mentioned in the latter half of the last verse of the second section.
In the following six verses, the reasons for not being able to sleep peacefully are explained. The initial three verses are that having evil deeds leads to not being able to sleep peacefully. The following three verses are that having suffering leads to not being able to sleep peacefully. In the preceding verses, the first verse is that evil is created due to ignorance. The second verse is that evil is created due to greed. The third is that evil is created due to associating with evil friends. In the following three verses, it is explained that there are seven sufferings, so one cannot sleep peacefully. The first verse explains that having the suffering of illness leads to not being able to sleep peacefully. Having resentment towards the king and having the suffering of death leads to not being able to sleep peacefully. The remaining five explain that having the suffering of not obtaining what one seeks leads to not being able to sleep peacefully. The above generally lists people who can and cannot sleep peacefully.
Below, it formally explains one's own unease. There are four aspects to it. First, it explains that one is seriously ill. It first raises the issue and then analyzes it. Second, 'All good' and the following highlight that one is difficult to cure. It first analyzes and then explains. Third, 'Like a fish' and the following use metaphors to analogize oneself, highlighting one's unease. It uses six metaphors to highlight it.
四我曾問下引說驗已成已不安。上來第一明已不安。今我無下傷無滅處。
自下第三耆婆嘆王示王滅處。于中初先對王不安讚歎于王。迦毗羅下對王向前無醫之語示王滅處。嘆中有二。一對王向前喻已不安嘆王有愧。即約此愧彰病非重明非叵治。二善哉大王能信已下對王向前引說驗已嘆王有信。即約此信彰病非重明非叵治。於此二中彰病非重翻上初段。明非叵治翻上第二。初中有四。一嘆王有愧。二智有二下明懺能滅罪勸王懺悔。三富有二下明善能破惡勸王修善。四如佛說覆藏漏下明發露滅罪勸王發露。初中五句。一乘王前言勸王慚愧。二諸佛世尊常說已下引佛昔言明慚與愧能救眾生故非叵治。先舉后列。三從慚者自不作下辯慚愧相。三番辯之。四無慚愧下舉失顯得。五善哉明王非重下結嘆世王能具慚愧。
第二段中句別有三。一引佛昔言明智與愚並皆有二。舉此合王舍愚同智。二雖先下明其智者懺能滅罪。于中初法次喻后合。三王若下勸王懺悔。
第三段中文別有三。一明善勝惡。先喻后合。二臣聞下明善破惡。初先法說。次舉三喻。后合顯法。三雖名小下嘆勝令修。先嘆后釋。
第四段中文別有四。一引佛昔言明覆者漏不覆無漏。二發露下偏釋不覆無漏之義。三若覆下明覆罪增不覆罪滅
【現代漢語翻譯】 現代漢語譯本： 『四我曾問下引說驗已成已不安。上來第一明已不安。今我無下傷無滅處。』——我曾經問過，根據之前的經驗，已經知道會發生不安。一開始就明確說明了已經感到不安。現在我沒有可以減輕痛苦或消除不安的地方。
『自下第三耆婆嘆王示王滅處。于中初先對王不安讚歎于王。迦毗羅下對王向前無醫之語示王滅處。嘆中有二。一對王向前喻已不安嘆王有愧。即約此愧彰病非重明非叵治。二善哉大王能信已下對王向前引說驗已嘆王有信。即約此信彰病非重明非叵治。於此二中彰病非重翻上初段。明非叵治翻上第二。初中有四。一嘆王有愧。二智有二下明懺能滅罪勸王懺悔。三富有二下明善能破惡勸王修善。四如佛說覆藏漏下明發露滅罪勸王發露。初中五句。一乘王前言勸王慚愧。二諸佛世尊常說已下引佛昔言明慚與愧能救眾生故非叵治。先舉后列。三從慚者自不作下辯慚愧相。三番辯之。四無慚愧下舉失顯得。五善哉明王非重下結嘆世王能具慚愧。』——接下來第三部分，耆婆（Jivaka，名醫）讚歎國王，並向國王展示消除痛苦的地方。首先，針對國王的不安表示讚歎。然後，針對國王之前說沒有醫生能醫治的話，指出消除痛苦的方法。讚歎分為兩部分：一是針對國王之前用比喻說明已經感到不安，讚歎國王感到慚愧。正是因為這份慚愧，說明病情並不嚴重，也不是無法醫治的。二是『善哉大王能信已下』，針對國王之前引用的經驗，讚歎國王有信心。正是因為這份信心，說明病情並不嚴重，也不是無法醫治的。在這兩部分中，『彰病非重』是呼應前面的第一段，『明非叵治』是呼應前面的第二段。第一部分有四個要點：一是讚歎國王感到慚愧；二是『智有二下』，說明懺悔可以消除罪過，勸國王懺悔；三是『富有二下』，說明行善可以破除邪惡，勸國王修善；四是『如佛說覆藏漏下』，說明坦白罪過可以消除罪過，勸國王坦白。第一部分有五句話：一是藉著國王之前的話勸國王感到慚愧；二是『諸佛世尊常說已下』，引用佛陀過去的話，說明慚愧可以拯救眾生，因此不是無法醫治的。先提出觀點，再列舉事例。三是『從慚者自不作下』，辨析慚愧的特徵，從三個方面進行辨析。四是『無慚愧下』，舉出失去慚愧的壞處。五是『善哉明王非重下』，總結讚歎世間的國王能夠具備慚愧之心。
『第二段中句別有三。一引佛昔言明智與愚並皆有二。舉此合王舍愚同智。二雖先下明其智者懺能滅罪。于中初法次喻后合。三王若下勸王懺悔。』——第二段分為三個部分。一是引用佛陀過去的話，說明智慧和愚癡都有兩種。用這個例子來說明國王捨棄愚癡，與智者相同。二是『雖先下』，說明有智慧的人通過懺悔可以消除罪過。其中先說法理，再用比喻，最後總結。三是『王若下』，勸國王懺悔。
『第三段中文別有三。一明善勝惡。先喻后合。二臣聞下明善破惡。初先法說。次舉三喻。后合顯法。三雖名小下嘆勝令修。先嘆后釋。』——第三段分為三個部分。一是說明行善勝過作惡。先用比喻，再總結。二是『臣聞下』，說明行善可以破除邪惡。首先說法理，然後舉出三個比喻，最後總結並闡明法理。三是『雖名小下』，讚歎行善的殊勝，勸人修行。先讚歎，后解釋。
『第四段中文別有四。一引佛昔言明覆者漏不覆無漏。二發露下偏釋不覆無漏之義。三若覆下明覆罪增不覆罪滅』——第四段分為四個部分。一是引用佛陀過去的話，說明隱瞞罪過會導致煩惱，坦白罪過則不會有煩惱。二是『發露下』，詳細解釋了坦白罪過就不會有煩惱的含義。三是『若覆下』，說明隱瞞罪過會增加罪孽，坦白罪過則可以消除罪孽。
English version: 『Four I once asked, based on past experience, it is already known that unease will occur. From the beginning, it was clearly stated that unease was already felt. Now I have nowhere to alleviate the pain or eliminate the unease.』
『From the third part onwards, Jivaka (Jivaka, a famous doctor) praises the king and shows the king the place to eliminate suffering. Among them, first, he praises the king for his unease. Then, in response to the king's previous statement that no doctor could cure him, he points out the method to eliminate suffering. The praise is divided into two parts: first, in response to the king's previous use of metaphors to explain that he already felt uneasy, he praises the king for feeling ashamed. It is precisely because of this shame that it shows that the condition is not serious and is not incurable. Second, 'Well done, Great King, you can believe from below', in response to the king's previous cited experience, he praises the king for having faith. It is precisely because of this faith that it shows that the condition is not serious and is not incurable. In these two parts, 'showing that the condition is not serious' echoes the first paragraph above, and 'showing that it is not incurable' echoes the second paragraph above. The first part has four key points: first, praising the king for feeling ashamed; second, 'Wisdom has two below', explaining that repentance can eliminate sins and advising the king to repent; third, 'Wealth has two below', explaining that doing good can break evil and advising the king to cultivate goodness; fourth, 'As the Buddha said, covering up leaks below', explaining that confessing sins can eliminate sins and advising the king to confess. The first part has five sentences: first, using the king's previous words to advise the king to feel ashamed; second, 'All Buddhas and World Honored Ones often say below', quoting the Buddha's past words, explaining that shame and remorse can save sentient beings, so it is not incurable. First, put forward the point of view, and then list examples. Third, 'From the shameful one does not do below', analyze the characteristics of shame and remorse, and analyze them from three aspects. Fourth, 'Without shame below', cite the disadvantages of losing shame. Fifth, 'Well done, Bright King, not serious below', summarize and praise the worldly king for being able to have a sense of shame.』
『The second paragraph is divided into three parts. First, quoting the Buddha's past words, explaining that wisdom and ignorance both have two kinds. Use this example to illustrate that the king abandons ignorance and is the same as the wise. Second, 'Although first below', explain that wise people can eliminate sins through repentance. Among them, first explain the principle, then use a metaphor, and finally summarize. Third, 'King if below', advise the king to repent.』
『The third paragraph is divided into three parts. First, explain that doing good is better than doing evil. First use a metaphor, then summarize. Second, 'I heard below', explain that doing good can break evil. First explain the principle, then cite three metaphors, and finally summarize and explain the principle. Third, 'Although the name is small below', praise the superiority of doing good and persuade people to practice. First praise, then explain.』
『The fourth paragraph is divided into four parts. First, quoting the Buddha's past words, explaining that concealing sins will lead to troubles, and confessing sins will not have troubles. Second, 'Confession below', explain in detail the meaning of confessing sins will not have troubles. Third, 'If covered below', explain that concealing sins will increase sins, and confessing sins can eliminate sins.』
【English Translation】 Modern Chinese Translation: '四我曾問下引說驗已成已不安。上來第一明已不安。今我無下傷無滅處。' - I once asked, based on previous experience, it is already known that unease will occur. From the beginning, it was clearly stated that unease was already felt. Now I have nowhere to alleviate the pain or eliminate the unease.
'自下第三耆婆嘆王示王滅處。于中初先對王不安讚歎于王。迦毗羅下對王向前無醫之語示王滅處。嘆中有二。一對王向前喻已不安嘆王有愧。即約此愧彰病非重明非叵治。二善哉大王能信已下對王向前引說驗已嘆王有信。即約此信彰病非重明非叵治。於此二中彰病非重翻上初段。明非叵治翻上第二。初中有四。一嘆王有愧。二智有二下明懺能滅罪勸王懺悔。三富有二下明善能破惡勸王修善。四如佛說覆藏漏下明發露滅罪勸王發露。初中五句。一乘王前言勸王慚愧。二諸佛世尊常說已下引佛昔言明慚與愧能救眾生故非叵治。先舉后列。三從慚者自不作下辯慚愧相。三番辯之。四無慚愧下舉失顯得。五善哉明王非重下結嘆世王能具慚愧。' - Next, in the third part, Jivaka (Jivaka, a famous doctor) praises the king and shows the king the place to eliminate suffering. First, he praises the king for his unease. Then, in response to the king's previous statement that no doctor could cure him, he points out the method to eliminate suffering. The praise is divided into two parts: first, in response to the king's previous use of metaphors to explain that he already felt uneasy, he praises the king for feeling ashamed. It is precisely because of this shame that it shows that the condition is not serious and is not incurable. Second, 'Well done, Great King, you can believe from below', in response to the king's previous cited experience, he praises the king for having faith. It is precisely because of this faith that it shows that the condition is not serious and is not incurable. In these two parts, 'showing that the condition is not serious' echoes the first paragraph above, and 'showing that it is not incurable' echoes the second paragraph above. The first part has four key points: first, praising the king for feeling ashamed; second, 'Wisdom has two below', explaining that repentance can eliminate sins and advising the king to repent; third, 'Wealth has two below', explaining that doing good can break evil and advising the king to cultivate goodness; fourth, 'As the Buddha said, covering up leaks below', explaining that confessing sins can eliminate sins and advising the king to confess. The first part has five sentences: first, using the king's previous words to advise the king to feel ashamed; second, 'All Buddhas and World Honored Ones often say below', quoting the Buddha's past words, explaining that shame and remorse can save sentient beings, so it is not incurable. First, put forward the point of view, and then list examples. Third, 'From the shameful one does not do below', analyze the characteristics of shame and remorse, and analyze them from three aspects. Fourth, 'Without shame below', cite the disadvantages of losing shame. Fifth, 'Well done, Bright King, not serious below', summarize and praise the worldly king for being able to have a sense of shame.
'第二段中句別有三。一引佛昔言明智與愚並皆有二。舉此合王舍愚同智。二雖先下明其智者懺能滅罪。于中初法次喻后合。三王若下勸王懺悔。' - The second paragraph is divided into three parts. First, quoting the Buddha's past words, explaining that wisdom and ignorance both have two kinds. Use this example to illustrate that the king abandons ignorance and is the same as the wise. Second, 'Although first below', explain that wise people can eliminate sins through repentance. Among them, first explain the principle, then use a metaphor, and finally summarize. Third, 'King if below', advise the king to repent.
'第三段中文別有三。一明善勝惡。先喻后合。二臣聞下明善破惡。初先法說。次舉三喻。后合顯法。三雖名小下嘆勝令修。先嘆后釋。' - The third paragraph is divided into three parts. First, explain that doing good is better than doing evil. First use a metaphor, then summarize. Second, 'I heard below', explain that doing good can break evil. First explain the principle, then cite three metaphors, and finally summarize and explain the principle. Third, 'Although the name is small below', praise the superiority of doing good and persuade people to practice. First praise, then explain.
'第四段中文別有四。一引佛昔言明覆者漏不覆無漏。二發露下偏釋不覆無漏之義。三若覆下明覆罪增不覆罪滅' - The fourth paragraph is divided into four parts. First, quoting the Buddha's past words, explaining that concealing sins will lead to troubles, and confessing sins will not have troubles. Second, 'Confession below', explain in detail the meaning of confessing sins will not have troubles. Third, 'If covered below', explain that concealing sins will increase sins, and confessing sins can eliminate sins.
。四是故下結明智者不覆藏罪令王周之。初段可知。第二段中初總明其發露懺悔故得無漏。若作已下別明發露故得無漏。若悔已下別明懺悔故得無漏。初先法說。次喻。后合。后二可解。
就下嘆王有信之中耆婆初先嘆王有信勸王莫愁。世王前者引說驗已身口意惡必墮地獄名信因果。若有已下明有信故王罪非重非不可治。不同闡提所以非重。有信可救故非叵治。于中初先舉重顯輕。大王今者非一闡下明輕異重。前中有四。一明闡提造罪不悔彰其重病。二如是人下明不可治。于中初法次喻后合。三云何下對向初段辨出其人。四諸佛世尊所不能下對第二重顯叵治。先舉后釋。上來嘆竟。
自下第二示王滅處。如王所言無能治者牒王上語。下正示之。文亦有五。一列佛名。二無師下讚歎佛德。三今者下示其佛處。四而為下明佛所說。五王今聽下勸王歸從。初中言字悉達多者此云成利。
第二嘆中初嘆自德。大慈悲下嘆其利他。自中初言無師自得是總嘆也。下別顯之。相好嚴身嘆佛福德。具力無畏嘆佛智惠。嘆利他中大慈大悲嘆利他心。隨善生下嘆利他行。行分三業。隨善生等嘆佛身業。知時說等嘆佛口業。佛口業中知時而說非時不說語能應機。實語至一語體清凈。實語凈語明不妄語。當事名實。稱相曰凈
【現代漢語翻譯】 現代漢語譯本： 第四點是因此總結說明智者不會覆藏罪過，讓國王知道這件事。第一段可以理解。第二段中，首先總的說明發露懺悔就能得到無漏。『若作已下』分別說明發露就能得到無漏。『若悔已下』分別說明懺悔就能得到無漏。首先是法說，其次是比喻，最後是總結。後面兩點可以理解。
接下來是讚歎國王有信心的部分，耆婆（Jivaka，名醫）首先讚歎國王有信心，勸國王不要憂愁。『世王前者』引用事例驗證自身的身口意惡業必定墮入地獄，這叫做相信因果。『若有已下』說明因為有信心，國王的罪過並非嚴重到不可救治，不同於闡提（icchantika，斷善根者）的情況，所以罪過並非嚴重，有信心就可以救治，所以並非不可救治。其中，首先舉重以顯輕。『大王今者非一闡下』說明輕罪不同於重罪。前面有四點：一是說明闡提造罪不悔改，彰顯其病重。二是『如是人下』說明不可救治。其中先是法說，其次是比喻，最後是總結。三是『云何下』對應于第一段，辨別出這種人。四是『諸佛世尊所不能下』對應于第二重，顯示不可救治。先舉例后解釋。以上是讚歎的部分。
從這裡開始是第二部分，向國王展示滅罪的方法。『如王所言無能治者』是引用國王之前說的話。下面正式展示滅罪的方法。文中有五點：一是列舉佛名。二是『無師下』讚歎佛的功德。三是『今者下』展示佛所在的地方。四是『而為下』說明佛所說的話。五是『王今聽下』勸國王歸順聽從。第一點中，『字悉達多者』，這裡翻譯成『成利』。
第二部分讚歎中，首先讚歎佛的自身功德。『大慈悲下』讚歎佛的利他功德。自身功德中，首先說『無師自得』是總的讚歎。下面分別顯示。『相好嚴身』讚歎佛的福德。『具力無畏』讚歎佛的智慧。讚歎利他功德中，『大慈大悲』讚歎利他之心。『隨善生下』讚歎利他行為。行為分為身口意三業。『隨善生等』讚歎佛的身業。『知時說等』讚歎佛的口業。佛的口業中，知道時機而說，不是時機就不說，言語能夠應機。『實語至一語體清凈』，實語和凈語說明不妄語。當下的事情叫做『實』，符合實相叫做『凈』。
【English Translation】 English version: Fourthly, it concludes by clarifying that a wise person does not conceal their sins, so that the king may know this. The first paragraph is understandable. In the second paragraph, it first generally explains that revealing and confessing sins leads to obtaining non-outflow (anāsrava). '若作已下 (If one has done)' specifically explains that revealing sins leads to obtaining non-outflow. '若悔已下 (If one repents)' specifically explains that confessing sins leads to obtaining non-outflow. First is the Dharma explanation, then the analogy, and finally the conclusion. The latter two are understandable.
Next is the section praising the king's faith. Jivaka (耆婆, a famous doctor) first praises the king's faith and advises him not to worry. '世王前者 (The former kings)' cites examples to verify that evil deeds of body, speech, and mind will certainly lead to falling into hell, which is called believing in cause and effect. '若有已下 (If one has)' explains that because of faith, the king's sins are not so serious as to be incurable, unlike the case of an icchantika (闡提, one who has severed their roots of goodness), so the sins are not serious, and with faith, they can be saved, so they are not incurable. Among them, it first raises the heavy to show the light. '大王今者非一闡下 (Your Majesty, now it is not like an icchantika)' explains that light sins are different from heavy sins. There are four points in the preceding: First, it explains that icchantikas commit sins without repentance, highlighting the severity of their illness. Second, '如是人下 (Such a person)' explains that they are incurable. Among them, first is the Dharma explanation, then the analogy, and finally the conclusion. Third, '云何下 (How)' corresponds to the first paragraph, distinguishing such people. Fourth, '諸佛世尊所不能下 (What the Buddhas, World Honored Ones, cannot)' corresponds to the second emphasis, showing incurability. First, it gives an example, then explains it. The above is the section of praise.
From here begins the second part, showing the king the method of eradicating sins. '如王所言無能治者 (As the king said, there is no one who can cure)' quotes the king's previous words. Below, it formally presents the method of eradicating sins. There are five points in the text: First, it lists the names of the Buddhas. Second, '無師下 (Without a teacher)' praises the Buddha's virtues. Third, '今者下 (Now)' shows where the Buddha is. Fourth, '而為下 (And for)' explains what the Buddha said. Fifth, '王今聽下 (Your Majesty, now listen)' advises the king to submit and obey. In the first point, '字悉達多者 (The name Siddhartha)' is translated here as 'accomplishing benefit'.
In the second part of praise, it first praises the Buddha's own virtues. '大慈悲下 (Great compassion and great mercy)' praises the Buddha's virtues of benefiting others. Among the Buddha's own virtues, it first says '無師自得 (Self-attained without a teacher)' which is a general praise. Below, it shows them separately. '相好嚴身 (Adorned with excellent marks and characteristics)' praises the Buddha's blessings. '具力無畏 (Possessing power and fearlessness)' praises the Buddha's wisdom. In praising the virtues of benefiting others, '大慈大悲 (Great compassion and great mercy)' praises the mind of benefiting others. '隨善生下 (Following the arising of goodness)' praises the actions of benefiting others. Actions are divided into the three karmas of body, speech, and mind. '隨善生等 (Following the arising of goodness, etc.)' praises the Buddha's bodily karma. '知時說等 (Knowing the time to speak, etc.)' praises the Buddha's verbal karma. In the Buddha's verbal karma, knowing the time to speak, and not speaking when it is not the time, words can be appropriate to the occasion. '實語至一語體清凈 (Truthful speech to one, the essence of speech is pure)', truthful speech and pure speech explain non-false speech. The present matter is called 'truthful', and conforming to reality is called 'pure'.
。妙語一種明不惡口。義語法語明不綺語。語能益人名為義語。語能稱法故曰法語。一語明其不兩舌也。令生離惱語能益物。知生根等嘆佛意業。知生根性曉物心器下知法藥。隨宜方便無不通達是方便智。其智高等是佛實智。位極名高。智慧窮法名深名廣。智慧滅障故如金剛破一切惡。今下示處。
明所說中。為無量僧說種種法總以標舉。次別顯之。王若聞下明佛所說于王有宜。別中初言若有無者。世諦名有。真諦曰無。亦得宣說真諦名有有實性故。世諦名無無真實故。有為生死。無為涅槃。有漏是集。無漏是道。若煩惱果是其苦諦。若善法果是其滅諦。若色色陰。非色余陰。真諦異彼故言非色及非非色。若我涅槃。無我生死。真諦異彼故言非我及非非我。乃至非世非非世等類亦同然。三乘是乘。世間非乘。真諦異彼故言非乘及非非乘。自身作業還自受果名自作自受。現世造業他世受果名自作他受。就現無因亦無果報名無作無受。真諦離相能除罪障故言王聞無作無受重罪即滅。
自下第五勸王歸從。文別有三。一舉十三種人得益成事類勸于王。二大悲普下明佛慈普去王疑心。三假使一月常以衣下明佛一切諸緣中勝生王去心。前中先舉。后總結勸。舉中初有五複次文明佛能益。次一複次舉彼目連能益顯佛。
【現代漢語翻譯】 現代漢語譯本：妙語是指一種不惡口的言語。義語法語是指一種不綺語的言語。能夠利益他人的言語稱為義語。能夠符合佛法的言語所以稱為法語。一語就能表明其不兩舌。使眾生遠離煩惱的言語能夠利益萬物。瞭解眾生的根器等，讚歎佛的意業。瞭解眾生的根性和心器，進而了解法藥。能夠隨機應變，沒有不通達的，這是方便智。這種智慧高等，是佛的真實智慧。地位極高，名聲遠揚。智慧窮盡佛法，所以名深名廣。智慧滅除業障，所以像金剛一樣能破除一切惡。現在在下面顯示處所。
在所說內容中闡明。為無量僧眾宣說種種佛法，總的來說是標舉。其次分別顯示。『王若聞』以下說明佛所說的法對國王有益。在分別闡述中，首先說『若有無』。世俗諦稱為『有』，真諦稱為『無』。也可以宣說真諦為『有』，因為它有真實的體性。世俗諦稱為『無』，因為它沒有真實性。有為法是生死，無為法是涅槃。有漏是集諦，無漏是道諦。如果煩惱的果報是苦諦，如果善法的果報是滅諦。如果**陰（此處原文有誤，應為五陰，指色、受、想、行、識五種構成要素），非色陰，其餘的陰。真諦與它們不同，所以說『非色及非非色』。如果我是涅槃，無我是生死。真諦與它們不同，所以說『非我及非非我』。乃至『非世』『非非世』等等也同理。三乘（聲聞乘、緣覺乘、菩薩乘）是乘，世間不是乘。真諦與它們不同，所以說『非乘及非非乘』。自身作業還自受果報，稱為自作自受。現世造業他世受果報，稱為自作他受。就現世來說，沒有原因也沒有果報，稱為無作無受。真諦離一切相，能夠消除罪障，所以說國王聽聞『無作無受』，重罪立即消滅。
從『自下』開始是第五部分，勸國王歸順佛法。文段分為三部分。一是列舉十三種人得到利益成就事業，來勸導國王。二是『大悲普』以下說明佛的慈悲普度眾生，消除國王的疑慮。三是『假使一月常以衣』以下說明佛在一切因緣中最為殊勝，消除國王的疑慮。前面一部分先列舉，后總結勸導。列舉中，首先有五個『複次』，闡明佛能夠帶來利益。其次一個『複次』，列舉彼目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）能夠帶來利益，來彰顯佛陀的功德。
【English Translation】 English version: 'Wonderful speech' refers to speech that is not abusive. 'Righteous speech' and 'Dharma speech' refer to speech that is not frivolous. Speech that can benefit others is called righteous speech. Speech that can accord with the Dharma is therefore called Dharma speech. One statement can clarify that it is not double-tongued. Speech that enables beings to be free from afflictions can benefit all things. Understanding beings' faculties, etc., praises the Buddha's mental actions. Understanding beings' faculties and mental capacities, and then understanding the medicine of the Dharma. Being able to adapt to circumstances, with nothing not being understood, this is expedient wisdom. This wisdom is high-level, it is the Buddha's true wisdom. Position is extremely high, reputation is far-reaching. Intelligence exhausts the Dharma, therefore it is named profound and vast. Intelligence extinguishes obstacles, therefore it is like a diamond that can destroy all evil. Now, the location is shown below.
Clarifying within what is being said. Explaining various Dharmas for countless monks, generally speaking, it is a summary. Secondly, it is shown separately. 'If the king hears' below explains that what the Buddha said is beneficial to the king. In the separate explanations, first it says 'If there is existence or non-existence'. Conventional truth is called 'existence', ultimate truth is called 'non-existence'. It can also be declared that ultimate truth is 'existence', because it has a real nature. Conventional truth is called 'non-existence', because it has no reality. Conditioned phenomena are birth and death, unconditioned phenomena are Nirvana. Defiled actions are the cause of suffering, undefiled actions are the path to liberation. If the fruit of afflictions is the truth of suffering, if the fruit of good deeds is the truth of cessation. If the **skandhas (The original text is incorrect here, it should be the five skandhas, referring to the five constituent elements of form, feeling, perception, mental formations, and consciousness), non-form skandhas, the remaining skandhas. Ultimate truth is different from them, therefore it says 'neither form nor non-form'. If I am Nirvana, non-I is birth and death. Ultimate truth is different from them, therefore it says 'neither I nor non-I'. And so on, 'neither world nor non-world' etc. are the same. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are vehicles, the world is not a vehicle. Ultimate truth is different from them, therefore it says 'neither vehicle nor non-vehicle'. One's own actions receive their own consequences, this is called self-made self-received. Creating karma in this life and receiving the consequences in the next life is called self-made other-received. In the present life, there is no cause and no effect, this is called no-making no-receiving. Ultimate truth is free from all appearances and can eliminate sins and obstacles, therefore it is said that when the king hears 'no-making no-receiving', heavy sins are immediately extinguished.
Starting from 'From below' is the fifth part, urging the king to submit to the Dharma. The passage is divided into three parts. First, it lists thirteen types of people who receive benefits and achieve success, to persuade the king. Second, 'Great compassion universally' below explains the Buddha's universal compassion for all beings, dispelling the king's doubts. Third, 'Suppose for a month constantly with clothing' below explains that the Buddha is the most supreme in all conditions, dispelling the king's doubts. The first part first lists, then summarizes and persuades. In the listing, first there are five 'furthermore', explaining that the Buddha can bring benefits. Secondly, one 'furthermore', lists that Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) can bring benefits, to highlight the Buddha's merits.
次四複次復明佛益。次一複次舉舍利弗能益顯佛。后二複次復明佛益。結勸可知。第二段中初先略明如來悲普正法弘廣。怨親等下十三複次廣顯悲普。第三段中有五複次比挍度量以顯佛勝令王必去。
上來第三耆婆嘆王示王歸處。
自下第四因王愧恥不敢見佛眾人共勸。文有三對。一王對耆婆明佛尊高念已罪重不敢往見父王來勸。二王聞父勸悔愧情深悶絕躄地佛光照觸而為接勸。亦名引勸。三王猶戰恐不敢見佛耆婆重勸。
初中先明世王不去父王后勸。王不去中先嘆如來佛眾清高。吾今已下自恥不往。初中五句。一明如來佛眾俱調。調柔心也。二佛眾俱凈。清凈身也。三佛眾俱寂。寂靜口也。此嘆有善。四明無貪。貪愛斷也。五明無惱。瞋癡滅也。此明無惡。后中初先念己罪重不敢見佛。吾設往下懼往無宜。卿雖勸下結已不去。
父王勸中初舉法滅催令速去。后舉獄苦怖令定去。前中初有十一句文明法將滅。大怖已下六句之文明惡將至。佛日已下明佛滅后王罪無治。后中七句。初句明王身有重罪定入阿鼻。中間五句辨阿鼻相。唯愿已下一句結勸。辨中初句釋名顯過。泛解無間有四種義。一趣報無間。人中舍壽即入阿鼻間無住處。二身形無間。阿鼻大城八萬由旬一人入中身亦遍滿。一切人入身
【現代漢語翻譯】 現代漢語譯本：接下來第四部分再次闡明佛陀的利益。第一部分再次通過舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）能夠帶來利益來彰顯佛陀的功德。後面的兩部分再次闡明佛陀的利益。結論和勸誡部分可以自行理解。第二段中，首先簡要說明如來的慈悲普及，正法弘揚廣大。『怨親等下』這十三次重複闡述廣泛地彰顯了慈悲普及。第三段中有五次重複比較和衡量，以彰顯佛陀的殊勝，從而使國王必定前往。 上面第三部分是耆婆（Jīvaka，古印度著名醫師，曾為佛陀和頻婆娑羅王治療）讚歎佛陀，並向國王指明歸宿之處。 從下面開始是第四部分，因為國王感到慚愧和羞恥，不敢見佛，所以眾人共同勸說。文中包含三對勸說。第一對是國王對耆婆說明佛陀的尊貴和崇高，並考慮到自己罪孽深重，不敢前去拜見，而父王前來勸說。第二對是國王聽了父王的勸說，悔恨和慚愧之情深重，昏厥倒地，佛光照耀並觸及他，從而進行接引和勸說。也可以稱為引導勸說。第三對是國王仍然戰戰兢兢，不敢見佛，耆婆再次懇切勸說。 最初的部分先說明世俗的國王不去拜見佛陀，然後是父王的勸說。國王不去拜見佛陀的部分，首先讚歎如來佛陀和僧眾的清凈高潔。『吾今已下』是自我羞愧，不敢前往。最初的部分有五句。第一句說明如來佛陀和僧眾都已調伏，調伏了柔順的心。第二句是佛陀和僧眾都清凈，清凈了身體。第三句是佛陀和僧眾都寂靜，寂靜了口。這是讚歎他們的善行。第四句說明沒有貪婪，貪愛已經斷除。第五句說明沒有惱怒，嗔恨和愚癡已經滅除。這是說明沒有惡行。後面的部分，首先想到自己罪孽深重，不敢見佛。『吾設往下』是擔心前往不合適。『卿雖勸下』是總結已經決定不去。 父王的勸說中，首先列舉佛法將要滅亡，催促他趕快前去。然後列舉地獄的痛苦，恐嚇他一定要去。前面的部分，最初有十一句話說明佛法將要滅亡。『大怖已下』六句話說明惡報將要來臨。『佛日已下』說明佛陀滅度后，國王的罪過將無法醫治。後面的部分有七句話。第一句話說明國王自身有嚴重的罪過，必定會墮入阿鼻地獄（Avīci，佛教中最底層的地獄）。中間五句話辨析阿鼻地獄的景象。『唯愿已下』一句是總結勸說。辨析中，第一句解釋名稱，彰顯罪過。泛泛地解釋無間有四種含義。一是趣報無間，人在臨終時捨棄壽命，立即進入阿鼻地獄，中間沒有停留之處。二是身形無間，阿鼻地獄的大城有八萬由旬（Yojana，古印度長度單位），一個人進入其中，身體也遍滿整個空間，所有的人進入其中，身體也...
【English Translation】 English version: Next, the fourth part further clarifies the benefits of the Buddha. The first part again highlights the merits of the Buddha by showing that Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) can bring benefits. The following two parts again clarify the benefits of the Buddha. The conclusion and exhortation part can be understood by oneself. In the second paragraph, it first briefly explains the universal compassion of the Tathagata (another name for the Buddha), and the great propagation of the Dharma (Buddhist teachings). The thirteen repetitions from 'Enemies and relatives, etc.' extensively demonstrate the universality of compassion. The third paragraph contains five repeated comparisons and measurements to highlight the Buddha's superiority, so that the king will definitely go. The third part above is Jīvaka (a famous physician in ancient India who treated the Buddha and King Bimbisāra) praising the Buddha and pointing out the place of refuge to the king. From below begins the fourth part, because the king feels ashamed and dare not see the Buddha, so everyone persuades him together. The text contains three pairs of persuasion. The first pair is the king explaining to Jīvaka the Buddha's dignity and sublimity, and considering his own deep sins, dare not go to see him, while the father king comes to persuade him. The second pair is the king listening to the father king's persuasion, his regret and shame are deep, he faints and falls to the ground, the Buddha's light shines and touches him, thus guiding and persuading him. It can also be called guiding persuasion. The third pair is the king still trembling and dare not see the Buddha, Jīvaka earnestly persuades him again. The initial part first explains that the secular king does not go to see the Buddha, and then the father king's persuasion. In the part where the king does not go to see the Buddha, it first praises the purity and nobility of the Tathagata Buddha and the Sangha (Buddhist monastic order). 'From now on' is self-shame, dare not go. The initial part has five sentences. The first sentence explains that the Tathagata Buddha and the Sangha have all been tamed, taming the gentle heart. The second sentence is that the Buddha and the Sangha are all pure, purifying the body. The third sentence is that the Buddha and the Sangha are all silent, silencing the mouth. This is praising their good deeds. The fourth sentence explains that there is no greed, greed has been cut off. The fifth sentence explains that there is no anger, hatred and ignorance have been extinguished. This is explaining that there is no evil. In the later part, first thinking of his own deep sins, dare not see the Buddha. 'If I go down' is worried that going is not appropriate. 'Although you persuade me' is summarizing that he has decided not to go. In the father king's persuasion, he first lists that the Dharma is about to perish, urging him to go quickly. Then he lists the suffering of hell, threatening him to go. In the previous part, the first eleven sentences explain that the Dharma is about to perish. The six sentences from 'Great fear from below' explain that retribution is about to come. 'From the Buddha's sun below' explains that after the Buddha's extinction, the king's sins will be incurable. The later part has seven sentences. The first sentence explains that the king himself has serious sins and will definitely fall into Avīci (the lowest level of hell in Buddhism). The middle five sentences analyze the scene of Avīci. The sentence 'May you wish from below' is summarizing persuasion. In the analysis, the first sentence explains the name and highlights the sins. Generally explaining 'without interval' has four meanings. One is 'without interval of retribution', when a person abandons life at the time of death, he immediately enters Avīci, without a place to stay in between. The second is 'without interval of body shape', the great city of Avīci has 80,000 Yojana (an ancient Indian unit of length), when one person enters it, the body also fills the entire space, when all people enter it, the body also...
亦如是間無空處。三壽命無間。一生其中壽命一劫間無斷絕。四受苦無間。一生其中苦苦相續無樂暫間故曰無間。今此且依后義釋之。二假使下辨其身相。此即是其身形無間。三寒地獄下舉輕顯重。四四方下辨其苦相五作一逆下辨因定果。依如毗曇。隨罪多少各別一劫。今此所說共在一劫。輕重為異。阿含經中所說同此。
第二對中世王初先聞勸悶躄。下佛見之慈光照觸而為接勸。前中世王初聞惶怖仰問是誰。父王次答並重誡勸。世王后聞悔愧悶躄。世王三義所以悶躄。一恐佛交滅已罪無治。故下如來見阿阇世悶絕躄地許為住世。二懼獄苦交至。三愧父情深是以悶躄。
佛光照中初許為王久住於世。后以光照。前中有二。一佛見世王悶絕躄地許為住世至無量劫。二問答辯釋。前中言住無量劫者解有兩義。一就真論。世王不知如來常住所以悶絕。佛今為顯令知佛常是故名住至無量劫。二就應辨。應中有二。一對世王假設為言。若使世王重罪不滅佛則為住至無量劫。彼罪若滅不須佛住。二對世王流類以釋。世王流類廣多無盡。如來為之常在世間。不入涅槃。是故名住至無量劫。問答辨中迦葉先問如來當爲無量眾故何故獨言為阿阇世。佛答有二。第一偏對世王釋之。今此眾中無人謂我定入涅槃世王謂入故偏為之
。二對世王流類辨釋。我言為于阿阇世者蓋乃為於世王流類非獨世王。于中初先總牒前語彰彼未解。何以下釋。如來密語不可思下結嘆顯深。釋中先徴。何故言密。下對釋之。于中六番。前四對人。后二就法。就前四中明其為者泛為一切。阿阇世者偏論阿阇世王般類。四番何別。初言為者泛為一切凡夫眾生。言阿阇者舉阿阇世般取一切五逆眾生。第二番中明其為者為於一切有為眾生。凡夫二乘通名有為。先舉后釋。阿阇世者舉阿阇世般取具足煩惱眾生。第三番中明其為者為于未見佛性眾生。解行已前通名不見。亦可九地已還菩薩未眼見故通名不見。先舉后釋。見佛性者不名眾生故不為之。阿阇世者舉阿阇世般取未發菩提心者。第四番中明其為者為于阿難迦葉二眾。阿阇世者舉阿阇世般取世王后宮妃姤及王舍城一切婦女。后之兩番雖復就法約人辨之。前番約就所化辯釋。后番約就能化辯釋。此兩番中為與阿阇辨其世字。三義別解。就前番中初先辨定三字之義。所言為者為于佛性。為令眾生見於佛性是以言為。言阿阇者此名不生。世是梵語。此翻名怨。次約人論。人有迷悟。若就迷者。將不生義與性相屬迷。惑之人不生性故。若就悟者。牽不生義與怨相屬。悟解之人不生怨故。文中初先就迷辨釋。不生性故煩惱怨生彰彼迷
人無治有障。煩惱怨生不見佛性彰彼迷人有障無治。下次就其悟者辨釋。不生煩惱故則見佛性彰彼悟者無障有治。以見性故則住涅槃是名不生彰彼悟者有治無障。由見佛性不生煩惱故住涅槃名曰不生是故名為為阿阇世總以結之。下次就其能化人釋。于中先定三字之義。言阿阇者名曰不生。其不生者是其涅槃。世名世法。為名不污。為有何義得名不污。若佛在世自有愛著即名為污。為他處之故名不污。次將此義就佛辨釋。若佛在世為世八法之所染污則須舍世疾入涅槃。以佛有世世間八法不能污故。于無量劫常在世間不入涅槃。八法如上。是故下結。
下總結嘆。密語不思當相正嘆。佛法僧等嘆其所說成語不思。
自下第二佛光照觸而為接勸。于中有四。一佛入三昧放光照王王覺瘡愈。第二問答辨光所從。第三問答明光來意。四釋光明名義。初段可知。第二段中有兩問答。一王疑異光審問耆婆。王以已罪不謂如來有光照已故為此問。耆答言非。二王問誰放。耆答佛光。句別有四。一明此光是佛所放。于佛平等法門身中現阿含光名為放矣。佛光常定王今始見是以言放。二辨光實性。是光無根乃至非白。三明光相。為度故現。四拂相顯實。是光雖爾實不可見乃至非白。
第三段中有兩問答。初王問耆婆彼天
【現代漢語翻譯】 現代漢語譯本： 人若沒有調伏，就會有業障。煩惱怨恨產生，就不能彰顯佛性，那些迷惑的人有業障而沒有調伏。下次就那些覺悟的人辨別解釋：不生煩惱，所以能見到佛性，彰顯那些覺悟的人沒有業障而有調伏。因為見到佛性，所以安住于涅槃，這叫做不生，彰顯那些覺悟的人有調伏而沒有業障。由於見到佛性而不生煩惱，所以安住于涅槃，名為不生，因此名為阿阇世（Ajatasattu，未生怨），總的用這些話來總結。下次就能夠教化人的人來解釋。其中先確定三個字的含義。說『阿阇』（Ajata）這個詞，意思是『不生』。這個『不生』就是涅槃。『世』（Sattu）指的是世間法。『為』（為）的意思是不被污染。為什麼說『為』是不被污染呢？如果佛在世，自己產生愛著，就叫做被污染。爲了利益他處，所以說不被污染。其次將這個含義就佛來辨別解釋：如果佛在世，被世間的八法所染污，那麼就必須捨棄世間，迅速進入涅槃。因為佛有世間，世間的八法不能夠污染他，所以在無量劫中常在世間而不進入涅槃。八法如上所述。所以下面總結。 下面總結讚歎。密語不可思議，當面直接讚歎。佛法僧等讚歎他們所說的真實不虛，不可思議。 從下面第二部分開始，佛光照觸而進行接引勸化。其中有四個部分：一是佛入三昧，放出光明照耀國王，國王感覺瘡口痊癒。二是問答辨別光明從何而來。三是問答說明光明來此的用意。四是解釋光明的名義。第一段可以知道。第二段中有兩個問答。一是國王懷疑奇異的光芒，審問耆婆（Jivaka，名醫）。國王因為自己有罪，不認為如來會有光明照耀自己，所以為此發問。耆婆回答說不是。二是國王問是誰放出的光明。耆婆回答說是佛光。每句分別有四個含義：一是說明這光明是佛所放出的。在佛平等法門身中顯現阿含光，這叫做放出光明。佛光本來常在，國王現在才看到，所以說是放出。二是辨別光明的真實體性。這光明沒有根源，乃至不是白色的。三是說明光明的相狀。爲了度化眾生而顯現。四是拂去相狀，顯露真實。這光明雖然如此，實際上是不可見的，乃至不是白色的。 第三段中有兩個問答。首先國王問耆婆（Jivaka，名醫），那些天人...
【English Translation】 English version: If a person is not disciplined, they will have obstacles. When afflictions and resentment arise, Buddha-nature cannot be manifested. Those who are deluded have obstacles and are not disciplined. Next, we will distinguish and explain those who are enlightened: because they do not generate afflictions, they can see Buddha-nature, manifesting that those who are enlightened have no obstacles and are disciplined. Because they see Buddha-nature, they dwell in Nirvana, which is called non-birth, manifesting that those who are enlightened are disciplined and have no obstacles. Because they see Buddha-nature and do not generate afflictions, they dwell in Nirvana, called non-birth, therefore named Ajatasattu (Ajatasattu, Unborn Enemy), using these words to summarize. Next, we will explain those who can transform people. Among them, first determine the meaning of the three words. The word 'Ajata' (Ajata) means 'non-birth'. This 'non-birth' is Nirvana. 'Sattu' (Sattu) refers to worldly dharmas. 'For' (為) means not being defiled. Why is 'for' said to be undefiled? If the Buddha is in the world and generates attachment, it is called being defiled. In order to benefit other places, it is said to be undefiled. Secondly, use this meaning to distinguish and explain the Buddha: if the Buddha is in the world and is defiled by the eight worldly dharmas, then he must abandon the world and quickly enter Nirvana. Because the Buddha has the world, the eight worldly dharmas cannot defile him, so he is always in the world for countless kalpas and does not enter Nirvana. The eight dharmas are as mentioned above. Therefore, the following concludes. The following summarizes and praises. Secret words are inconceivable, directly praising face to face. Buddhas, Dharma, Sangha, etc., praise what they say as true and not false, inconceivable. Starting from the second part below, the Buddha's light shines and leads to conversion and encouragement. There are four parts: first, the Buddha enters Samadhi and emits light to illuminate the king, and the king feels that the sore is healed. Second, questions and answers distinguish where the light comes from. Third, questions and answers explain the intention of the light coming here. Fourth, explain the meaning of the light. The first paragraph can be known. There are two questions and answers in the second paragraph. First, the king suspects the strange light and interrogates Jivaka (Jivaka, famous doctor). The king, because he is guilty, does not think that the Tathagata will have light to illuminate himself, so he asks this question. Jivaka replied no. Second, the king asked who emitted the light. Jivaka replied that it was the Buddha's light. Each sentence has four meanings: first, it explains that this light is emitted by the Buddha. The manifestation of Agama light in the Buddha's body of equal Dharma is called emitting light. The Buddha's light is always present, and the king sees it now, so it is said to be emitted. Second, distinguish the true nature of light. This light has no root, and is not even white. Third, explain the appearance of light. It appears in order to save sentient beings. Fourth, brush away the appearance and reveal the truth. Although this light is like this, it is actually invisible, and is not even white. There are two questions and answers in the third paragraph. First, the king asked Jivaka (Jivaka, famous doctor), those devas...
中天何因放光。耆答為王。恐王喜過且言以為。以王先下明為所由。由王上言世無良醫治我身心。故放此光先治王身。后及王心。準斯驅求真是病行。王言已下重複怪問。如來世尊亦見念耶。不望故爾。耆答正為。于中有二。一明王有病故佛偏為。二佛于眾生不觀已下明王有善故使佛為。前中先喻。一人喻佛。七子喻於六住菩薩及種性前善趣眾生。一子遇病喻種性前善趣眾生起業煩惱。父母之心非不平等。喻佛平等。然于病者心則偏多喻佛偏憐罪惡眾生。次合顯法。如來亦爾合前父母。于諸眾生非不平等合非不等。然于罪者心即偏重。合於病子心則偏多。人有七子一子遇病今略不合。下重顯之。放逸佛念顯前偏顯。不放心舍舉輕顯重。何等已下顯出不放。先問后辨。如地持說種性解行即以為二。初地凈心以為第三。二地以上行跡為四。八地九地決定為五。第十畢竟以為第六。道不放逸六住菩薩。則知放逸在六住前。
明有善中初明如來不觀眾生種性等別而為攝化。后明如來有善便念。道此語者明王者善。故便佛為。
自下第四釋光名義。耆婆初辨此是如來月愛光明。下復辨之。先問后答。有六複次。前五解月。后一釋愛。就前五中初三就其生善以釋。初一開發始心如月。第二進發行意如月。后一終令成辦
【現代漢語翻譯】 現代漢語譯本： 『中天為何放出光明？』耆婆（Jivaka，一位著名的醫生）回答說：『是爲了大王。恐怕大王過於歡喜，並且認為是因為大王先下令照明的緣故。』因為大王先前說世上沒有良醫能醫治我的身心，所以佛才放出光明，先醫治大王的身，然後及於大王的心。依照這個來推斷，尋求真正的病因。大王的話剛說完，又重複奇怪地發問，如來世尊也掛念我嗎？我並不期望這樣。』耆婆的回答是正確的，其中有兩點：一是說明大王有病，所以佛陀特別關照；二是佛陀對於眾生，不觀察其種性等等，說明大王有善，所以佛陀才這樣做。前面先用比喻，一人比喻佛陀，七個兒子比喻六住位的菩薩以及種性位之前的善趣眾生。一個兒子生病，比喻種性位之前的善趣眾生生起業和煩惱。父母的心並非不平等，比喻佛陀的平等。然而對於生病的孩子，心則特別多地關愛，比喻佛陀特別憐憫罪惡的眾生。接著結合比喻來顯明佛法。如來也是這樣，對應前面的父母，對於一切眾生並非不平等，對應『非不平等』。然而對於有罪的眾生，心就特別偏重，對應對於生病的孩子心則特別多地關愛。人有七個兒子，一個兒子生病，現在暫且不結合比喻。下面會再次顯明。放逸佛念，顯明前面所說的偏愛。不放心舍，舉輕來顯明重。『何等』以下，顯出不放逸。先提問，后辨析。如《地持經》（Bodhisattvabhumi Sutra）所說，種性和解行可以看作是二個階段，初地的凈心可以看作是第三個階段，二地以上的修行軌跡可以看作是第四個階段，八地九地的決定可以看作是第五個階段，第十地的畢竟可以看作是第六個階段。道不放逸是六住位的菩薩，由此可知放逸在六住位之前。 說明有善之中，先說明如來不觀察眾生的種性等差別而進行攝受教化，后說明如來因為有善便會掛念。說這句話是爲了說明王者有善，所以佛陀才會這樣做。 從下面開始是第四部分，解釋光明的名義。耆婆首先辨別說這是如來的月愛光明，下面再次辨別。先提問，后回答。有六個方面。前面五個方面解釋『月』，後面一個方面解釋『愛』。在前面五個方面中，前三個方面就其產生善的方面來解釋。第一個方面是開發初始的心如月，第二個方面是增進發起的意願如月，最後一個方面是最終使之成就如月。
【English Translation】 English version: 『What is the reason for the light emanating from the mid-sky?』 Jivaka (a famous physician) replied, 『It is for the King. I fear that the King might be overly pleased and think it is because the King ordered the lights to be lit first.』 Because the King previously said that there was no good doctor to cure my body and mind, the Buddha emitted this light to first cure the King's body, and then extend to the King's mind. According to this, seeking the true cause of the illness. As soon as the King finished speaking, he repeatedly asked strangely, 『Does the Tathagata (如來，another name for Buddha) also care about me? I do not expect this.』 Jivaka's answer is correct, with two points: first, it explains that the King is ill, so the Buddha pays special attention; second, the Buddha does not observe the nature of sentient beings, etc., indicating that the King has goodness, so the Buddha does this. The first part uses a metaphor: one person represents the Buddha, and seven sons represent the Bodhisattvas (菩薩，enlightenment being) of the sixth dwelling stage and the sentient beings in good realms before the stage of lineage. One son is sick, which is a metaphor for sentient beings in good realms before the stage of lineage giving rise to karma and afflictions. The parents' hearts are not unequal, which is a metaphor for the Buddha's equality. However, for the sick child, the heart is particularly caring, which is a metaphor for the Buddha's special compassion for sinful beings. Then, combine the metaphor to reveal the Dharma (佛法，teachings of Buddha). The Tathagata is also like this, corresponding to the parents mentioned earlier, and is not unequal to all sentient beings, corresponding to 『not unequal.』 However, for sinful beings, the heart is particularly heavy, corresponding to the heart being particularly caring for the sick child. A person has seven sons, and one son is sick; we will not combine the metaphor for now. It will be revealed again below. Neglecting the Buddha's thoughts reveals the partiality mentioned earlier. Not being at ease and abandoning reveals the importance by highlighting the lightness. 『What』s what』 below reveals non-negligence. First ask, then analyze. As stated in the Bodhisattvabhumi Sutra (地持經，a Buddhist scripture), lineage and understanding and practice can be regarded as two stages, the pure mind of the first ground can be regarded as the third stage, the traces of practice above the second ground can be regarded as the fourth stage, the determination of the eighth and ninth grounds can be regarded as the fifth stage, and the ultimate of the tenth ground can be regarded as the sixth stage. The Dao (道，the path) of non-negligence is the Bodhisattva of the sixth dwelling stage, from which it can be known that negligence is before the sixth dwelling stage. In explaining the goodness, first explain that the Tathagata does not observe the differences in the nature of sentient beings, etc., but accepts and teaches them, and then explain that the Tathagata will remember because there is goodness. Saying this is to explain that the King has goodness, so the Buddha does this. From below is the fourth part, explaining the meaning of the light. Jivaka first distinguishes that this is the Tathagata's Moonlight of Love, and then distinguishes it again below. First ask, then answer. There are six aspects. The first five aspects explain 『moon,』 and the last aspect explains 『love.』 In the first five aspects, the first three aspects explain it in terms of generating goodness. The first aspect is developing the initial mind like the moon, the second aspect is advancing the intention to initiate like the moon, and the last aspect is ultimately making it accomplished like the moon.
如月。皆先立喻后合可知。后二就其滅惡以釋。前句取彼月光漸滅喻此三昧漸滅煩惱。后句取彼月能除熱喻此三昧能除煩惱。亦先立喻后合顯法。釋愛可知。
第三對中世王初先彰已不去。耆婆后勸。前中四句。一舉昔所聞辨明如來不近惡人。于中初法。次舉四喻。后合可知。二我當下明已不去。三我觀下自測如來不近惡人四是故下結已不去。
耆婆勸中初先勸王專意求佛。先舉六喻。下勸同之。如來尚下舉佛為彼闡提說法去王疑怖。于中有三。一舉如來為闡提說以咒于王明去有宜。二王聞怪問我聞闡提不信不聞不觀得義。何故如來為之說法。言不信者無行方便。下明無行。言不聞者無其聞慧。不能觀者無其思慧。不得義理無其修慧。三耆婆廣辨。于中先喻。次合顯法。后明如來為說所以。喻中極多合文至少難可具合。又復諸喻或取少分或多或全未必盡取故難具合。今此且可粗略而已。文中有五。一闡提斷善喻。二諸家親下徴善感聖喻。三爾時良醫即自思下佛觀物機喻。四思惟是已尋與使下乘機赴化喻。五語瞻病者吾劇據下權時放舍喻。初中有二。一邪心未明說之如夢。二邪心決了說為夢已。前中有人喻斷善者起惡邪見名遇重病。邪心未明說為夜夢。善有二種。一者方便。二者生得。斷方便善唯生得在是
【現代漢語翻譯】 現代漢語譯本： 如月。都是先設立比喻，然後結合起來才能明白。後面的兩句就其滅除罪惡來解釋。前一句取用月光逐漸消失來比喻這種三昧（Samadhi，一種精神集中狀態）逐漸滅除煩惱。后一句取用月亮能夠消除熱量來比喻這種三昧能夠消除煩惱。也是先設立比喻，然後結合起來顯現佛法。解釋愛慾可以自己理解。
第三對中，世王首先表明自己不會離去。耆婆（Jivaka，古印度著名醫生）後來勸說。前面部分有四句。一句說明過去所聽聞的，辨明如來（Tathagata，佛的稱號）不接近惡人。其中先說法理，然後舉出四個比喻，最後結合起來可以明白。二句，『我當下』，表明自己不會離去。三句，『我觀下』，自己揣測如來不接近惡人。四句，『是故下』，總結自己不會離去。
耆婆勸說中，首先勸說國王專心求佛。先舉出六個比喻，下面勸說與此相同。『如來尚下』，舉出佛陀為那些闡提（Icchantika，斷善根者）說法，消除國王的疑慮和恐懼。其中有三點。一是舉出如來為闡提說法，用咒語對國王說明離去是有適宜的。二是國王聽聞后奇怪地問，『我聽說闡提不信佛法，不聞佛法，不觀佛法，不能從中得到義理。為什麼如來要為他們說法呢？』說不信佛法的人沒有修行的方便。下面說明沒有修行。說不聞佛法的人沒有聽聞的智慧。不能觀佛法的人沒有思考的智慧。不能從中得到義理的人沒有修習的智慧。三是耆婆廣泛地辨析。其中先用比喻，然後結合起來顯現佛法，最後說明如來為他們說法的原因。比喻極多，結合經文卻很少，難以完全結合。而且各種比喻或者取其少部分，或者取其多部分，或者全部取用，未必全部採用，所以難以完全結合。現在這裡只能粗略地解釋一下。經文中有五點。一是闡提斷絕善根的比喻。二是『諸家親下』，徵兆善行感動聖人的比喻。三是『爾時良醫即自思下』，佛陀觀察眾生根機的比喻。四是『思惟是已尋與使下』，佛陀順應根機前往教化的比喻。五是『語瞻病者吾劇據下』，權宜之計暫時放下的比喻。初中有二。一是邪惡之心未明確時，說之如夢。二是邪惡之心已決斷時，說為夢已。前者中，有人比喻斷絕善根者，產生邪惡的見解，叫做遇到重病。邪惡之心未明確時，說為夜夢。善有兩種，一是方便之善，二是生得之善。斷絕方便之善，只有生得之善存在。
【English Translation】 English version: Like the moon. All are first established as metaphors, and then combined to be understood. The latter two sentences explain it by eliminating evil. The former sentence uses the gradual disappearance of moonlight as a metaphor for this Samadhi (a state of mental concentration) gradually eliminating afflictions. The latter sentence uses the moon's ability to remove heat as a metaphor for this Samadhi's ability to remove afflictions. It also first establishes a metaphor and then combines it to reveal the Dharma. The explanation of desire can be understood by oneself.
In the third pair, the World King first states that he will not leave. Jivaka (a famous doctor in ancient India) later advises. The first part has four sentences. One sentence explains what was heard in the past, clarifying that the Tathagata (title of the Buddha) does not approach evil people. Among them, first the Dharma is explained, then four metaphors are given, and finally combined to be understood. The second sentence, 'I am now,' indicates that he will not leave. The third sentence, 'I observe below,' speculates that the Tathagata does not approach evil people. The fourth sentence, 'Therefore below,' concludes that he will not leave.
In Jivaka's advice, he first advises the king to focus on seeking the Buddha. First, six metaphors are given, and the advice below is the same. 'The Tathagata still below,' cites the Buddha preaching to those Icchantikas (those who have severed their roots of goodness), dispelling the king's doubts and fears. There are three points in it. One is to cite the Tathagata preaching to the Icchantikas, using a mantra to explain to the king that leaving is appropriate. Second, the king, after hearing this, strangely asks, 'I have heard that Icchantikas do not believe in the Dharma, do not hear the Dharma, do not observe the Dharma, and cannot obtain the meaning from it. Why does the Tathagata preach to them?' Saying that those who do not believe in the Dharma have no means of practice. The following explains that there is no practice. Saying that those who do not hear the Dharma have no wisdom of hearing. Those who cannot observe the Dharma have no wisdom of thinking. Those who cannot obtain the meaning from it have no wisdom of cultivation. Third, Jivaka extensively analyzes. Among them, first a metaphor is used, then combined to reveal the Dharma, and finally the reason why the Tathagata preaches to them is explained. There are many metaphors, but few combined with the scriptures, making it difficult to combine completely. Moreover, various metaphors either take a small part, or take a large part, or take all of it, and are not necessarily all adopted, so it is difficult to combine completely. Now, here, it can only be roughly explained. There are five points in the scripture. One is the metaphor of the Icchantikas severing their roots of goodness. Second, 'The family relatives below,' the metaphor of signs of good deeds moving the saints. Third, 'At that time, the good doctor immediately thought below,' the metaphor of the Buddha observing the faculties of sentient beings. Fourth, 'Thinking this, he immediately sent a messenger below,' the metaphor of the Buddha going to teach in accordance with the faculties. Fifth, 'Speaking to the patient, I am seriously ill below,' the metaphor of expedient means temporarily put aside. The first has two points. One is when the evil mind is not clear, it is said to be like a dream. The second is when the evil mind is determined, it is said to be a dream. In the former, someone is likened to those who have severed their roots of goodness, producing evil views, called encountering a serious illness. When the evil mind is not clear, it is said to be a night dream. There are two kinds of goodness, one is expedient goodness, and the other is innate goodness. Severing expedient goodness, only innate goodness remains.
故名為升一柱殿。心貪五欲名服蘇油。身恒處之故曰涂身。身居違境名為臥灰。心緣起瞋故曰食灰。心緣無因無果之理名攀。枯樹心與疑俱猶預不定名與獼猴行住坐臥。心在惡中名沒泥水。退失諸善名墮樓殿。高山樹木。無慚愧法以自莊身名著青黃赤黑色衣。造惡暢心名喜歌舞。惡覺現心名見烏鷲狐貍之屬。惡覺害善如烏鷲等殘殺為事。故以為喻。退失信慧名齒髮落。無戒遮身稱曰裸形。心緣惡境故說枕狗。沉沒一切諸煩惱中名臥糞穢。亦可常沒三惡道中無心求出名臥糞穢。與斷善人共相親附名與亡者行住坐臥。心行漸同故曰攜手。吞滅善法名為食啖。惡道因成名蛇滿路。游之趣向三惡道處名從中過。倒愛纏縛名與被髮女人相抱。外道邪戒用自遮防名多羅葉以為衣服。依于外道邪法起脩名乘驢車。背善向惡名正南遊。南方是火向之最惡故取為喻。邪心決了名為夢已。善法燋損名心愁惱。邪心轉盛名病逾增。
第二微善感聖喻中斷善根人過去善業名家親屬。發生現善故曰遣使。善生感聖名為命醫。善行不圓名體缺短。五根不備名根不具。煩惱覆障名蒙塵土。少於慚愧名著壞衣。依於過佛余殘善法而起此善名乘故車。機顯聖心名為語醫。感聖不貰是以言速。欲令如來乘于昔法而往教化名疾上車。
第三如來觀
【現代漢語翻譯】 現代漢語譯本： 因此，這個殿宇被稱為『升一柱殿』。內心貪戀五欲（色、聲、香、味、觸）被稱為『服蘇油』。身體總是處於這種狀態，所以說『涂身』。身處違逆之境被稱為『臥灰』。內心生起嗔恨被稱為『食灰』。內心執著于無因無果的道理，被稱為『攀枯樹』。內心與疑惑並存，猶豫不定，被稱為『與獼猴行住坐臥』。內心沉溺於惡念之中，被稱為『沒泥水』。退失各種善行，被稱為『墮樓殿』。沒有慚愧之心，不以慚愧之法來莊嚴自身，如同高山樹木一般，被稱為『著青黃赤黑色衣』。造作惡業，內心暢快，被稱為『喜歌舞』。惡念顯現於心，被稱為『見烏鷲狐貍之屬』。惡念傷害善念，就像烏鷲等殘殺其他生物一樣，所以用這個來比喻。退失信心和智慧，被稱為『齒髮落』。沒有戒律遮蔽身體，被稱為『裸形』。內心執著于惡劣的境界，所以說『枕狗』。沉沒於一切煩惱之中，被稱為『臥糞穢』。也可以說是常常沉沒於三惡道（地獄、餓鬼、畜生）之中，沒有心思求得解脫，被稱為『臥糞穢』。與斷絕善根的人親近，被稱為『與亡者行住坐臥』。心行逐漸相同，所以說『攜手』。吞噬善法，被稱為『食啖』。惡道的因緣成就，被稱為『蛇滿路』。遊走趣向三惡道的地方，被稱為『從中過』。被顛倒的愛慾纏縛，被稱為『與被髮女人相抱』。用外道的邪惡戒律來遮蔽和防禦自己，被稱為『多羅葉以為衣服』。依靠外道的邪法而修行，被稱為『乘驢車』。背離善道，趨向惡道，被稱為『正南遊』。南方是火，是方向中最惡劣的，所以用這個來比喻。邪惡的念頭已經決定，被稱為『夢已』。善法被燒燬，被稱為『心愁惱』。邪惡的念頭越來越盛，被稱為『病逾增』。 第二，微小的善行也能感得聖果的譬喻：斷絕善根的人過去所做的善業，被稱為『家親屬』。發生現在的善行，所以說『遣使』。善行產生，感得聖果，被稱為『命醫』。善行不圓滿，被稱為『體缺短』。五根（眼、耳、鼻、舌、身）不完備，被稱為『根不具』。被煩惱覆蓋和障礙，被稱為『蒙塵土』。缺少慚愧之心，被稱為『著壞衣』。依靠過去佛所遺留的殘餘善法而生起這種善行，被稱為『乘故車』。機緣顯現，聖人的心意得以表達，被稱為『語醫』。感得聖果不會被捨棄，所以說速度很快。想要讓如來依照過去的法門來教化，被稱為『疾上車』。 第三，如來的觀察
【English Translation】 English version: Therefore, this hall is called the 'Elevated One-Pillar Hall'. The mind's greed for the five desires (form, sound, smell, taste, and touch) is called 'Consuming Su Oil'. The body is constantly in this state, so it is said 'Anointing the Body'. Being in an adverse environment is called 'Lying in Ashes'. The mind giving rise to anger is called 'Eating Ashes'. The mind clinging to the principle of no cause and no effect is called 'Climbing a Withered Tree'. The mind coexisting with doubt, hesitating and uncertain, is called 'Walking, Standing, Sitting, and Lying with a Monkey'. The mind being immersed in evil thoughts is called 'Sinking in Muddy Water'. Losing all kinds of good deeds is called 'Falling from a Tower'. Having no sense of shame, not using the Dharma of shame to adorn oneself, like trees on a high mountain, is called 'Wearing Blue, Yellow, Red, and Black Clothes'. Creating evil deeds and feeling happy in the heart is called 'Enjoying Singing and Dancing'. Evil thoughts appearing in the mind are called 'Seeing Vultures, Eagles, Foxes, and the Like'. Evil thoughts harming good thoughts, just as vultures and eagles kill other creatures, is used as a metaphor. Losing faith and wisdom is called 'Teeth and Hair Falling Out'. Having no precepts to cover the body is called 'Being Naked'. The mind clinging to evil realms is why it is said 'Pillowing a Dog'. Being submerged in all afflictions is called 'Lying in Filth'. It can also be said that one is constantly submerged in the three evil paths (hell, hungry ghosts, and animals), with no intention of seeking liberation, which is called 'Lying in Filth'. Being close to those who have severed their roots of goodness is called 'Walking, Standing, Sitting, and Lying with the Dead'. The mind's actions gradually become the same, so it is said 'Holding Hands'. Swallowing good Dharma is called 'Eating and Devouring'. The causes of evil paths being accomplished are called 'Roads Full of Snakes'. Wandering towards the places of the three evil paths is called 'Passing Through Them'. Being entangled by inverted love and desire is called 'Embracing a Woman with Disheveled Hair'. Using the heretical precepts of external paths to cover and defend oneself is called 'Using Tala Leaves as Clothing'. Relying on the heretical Dharma of external paths to cultivate is called 'Riding a Donkey Cart'. Turning away from goodness and towards evil is called 'Traveling Due South'. The south is fire, the most evil of directions, so it is used as a metaphor. Evil thoughts being decided are called 'The Dream is Over'. Good Dharma being scorched and damaged is called 'The Mind is Troubled'. Evil thoughts becoming more and more prevalent are called 'The Illness is Worsening'. Secondly, the metaphor of how even small good deeds can bring about the fruition of sainthood: The good deeds done in the past by those who have severed their roots of goodness are called 'Family Relatives'. The occurrence of present good deeds is why it is said 'Sending Messengers'. The arising of good deeds and the attainment of sainthood are called 'Life Doctor'. Good deeds not being complete are called 'Body Lacking and Short'. The five roots (eye, ear, nose, tongue, body) not being complete are called 'Roots Not Complete'. Being covered and obstructed by afflictions is called 'Covered in Dust'. Lacking a sense of shame is called 'Wearing Torn Clothes'. Relying on the remaining good Dharma left by past Buddhas to give rise to this good deed is called 'Riding an Old Cart'. Opportunities appearing and the saint's intention being expressed are called 'Speaking Doctor'. Attaining sainthood will not be abandoned, so it is said that the speed is fast. Wanting the Tathagata to teach according to the past Dharma is called 'Quickly Getting on the Cart'. Thirdly, the observation of the Tathagata
機喻中句別有五。初句喻觀現善微劣故言見使相貌不吉。劣善不能對治耶病故曰難治。占日喻觀起行之心。心有善時惡時之別。占星喻觀所成使性。占時喻觀樂欲之心。下觀福德喻觀生得。信等五根前事雖無。若當生得善根未斷則可療治。無則叵救故言若無雖吉何益。
第四隨機起化喻中文別有四。一喻如來升兜率時觀物機病。先別後結。難識叵合。二我若不往非良師下喻佛下生閻浮提時觀物機病。先別後結。事亦難識。三爾時即入病人舍下喻出家時觀物機病。出家先於外道法中修習所行名入病舍。四醫見是已問瞻病下喻成道后觀機為說。于中先別。爾時良醫見如是下總結難治。別中初問次嗅后觸。初問喻明心行不定。親化菩薩如瞻病者。如來對問彼具答之。次嗅喻明口言不定。嗅喻惡言。香喻善語。后觸喻明身行不定。
第五權時放舍喻中。如來告彼親化菩薩彰已更欲遷化異境名語瞻病吾今劇務。斯后化度名當更來。隨情所堪授以世法名隨所須恣意勿遮。舍之取滅名即還家。彼起微善感聖名曰使到。如來知其未堪受化即未從就。是以告使我事未訖。兼未合藥。明已餘方為化未周名事未訖。佛未量機以授其法名未合藥。喻相難識不可盡合。設有合者未可專定。下次合之。世尊亦爾合上醫師。一闡提輩合前
【現代漢語翻譯】 現代漢語譯本 機喻中，句子的區別有五種。第一句，比喻觀察現在的善行，即使是細微的善行，如果看到使人相貌不吉利，就說明這種微弱的善行難以對治疾病，所以說『難治』。『占日』比喻觀察發起行動的心，心中有善念和惡念的區別。『占星』比喻觀察所成就的使性。『占時』比喻觀察喜好和慾望的心。下面的『觀福德』比喻觀察天生的稟賦。即使之前沒有信等五根，如果天生的善根沒有斷絕，還可以治療；如果沒有，就無法救治，所以說『若無，雖吉何益』。
第四，隨機應化的比喻中，句子的區別有四種。第一種，比喻如來上升到兜率天（Tushita，欲界天之一，彌勒菩薩的居所）時，觀察眾生的根機和病癥。先分別說明，后總結。難以認識，難以契合。第二種，『我若不往，非良師』，比喻佛陀降生到閻浮提（Jambudvipa，我們所居住的這個世界）時，觀察眾生的根機和病癥。先分別說明，后總結。事情也很難認識。第三種，『爾時即入病人舍』，比喻出家時觀察眾生的根機和病癥。出家后先在外道（non-Buddhist religions）的法中修習所行，叫做『入病舍』。第四種，『醫見是已，問瞻病』，比喻成道后觀察眾生的根機，為他們說法。其中先分別說明。『爾時良醫見如是』，總結難以治療。分別說明中，先問，再嗅，后觸。『初問』比喻說明心行不定。親近教化的菩薩就像是照顧病人的人。如來對他們提問，他們一一回答。『次嗅』比喻說明口中的言語不定。『嗅』比喻惡語，『香』比喻善語。『后觸』比喻說明身體的行為不定。
第五，權宜放舍的比喻中。如來告訴那些親近教化的菩薩，表明自己將要遷化到不同的地方，叫做『語瞻病吾今劇務』。之後再來教化度人，叫做『當更來』。隨順他們的心意，給予他們世間的法，叫做『隨所須恣意勿遮』。捨棄他們，進入涅槃，叫做『即還家』。他們生起微小的善念，感應到聖人，叫做『使到』。如來知道他們還不能接受教化，所以沒有順從他們。因此告訴使者『我事未訖』，並且『未合藥』。說明自己在其他地方教化還沒有完成，叫做『事未訖』。佛陀沒有衡量他們的根機就傳授他們佛法，叫做『未合藥』。比喻相難以認識，不能完全契合。即使有契合的，也不能完全確定。下次再契合。世尊也是這樣，契合上面的醫師。一闡提（Icchantika，斷滅一切善根的人）之輩，契合前面的內容。
【English Translation】 English version In the analogy of the machine, there are five distinctions in sentences. The first sentence uses the analogy of observing present good deeds. Even if it's a subtle good deed, if it's seen to cause inauspicious appearances, it indicates that this weak good deed is difficult to counteract the illness, hence the saying 'difficult to cure.' 'Divining the day' is an analogy for observing the mind that initiates action, with distinctions between good and evil thoughts in the mind. 'Divining the stars' is an analogy for observing the nature of the accomplished cause. 'Divining the time' is an analogy for observing the mind of joy and desire. The following 'observing blessings and virtues' is an analogy for observing innate endowments. Even if the five roots of faith and so on were previously absent, if the innate roots of goodness have not been severed, then it can still be treated; if not, it cannot be saved, hence the saying 'if not, what benefit is there even if it's auspicious?'
Fourth, in the analogy of adapting teachings to individuals, there are four distinctions in sentences. The first is an analogy for when the Tathagata ascends to Tushita (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya), observing the beings' faculties and illnesses. First, separate explanations are given, then a conclusion. Difficult to recognize, difficult to align. The second, 'If I do not go, I am not a good teacher,' is an analogy for when the Buddha descends to Jambudvipa (the world we live in), observing the beings' faculties and illnesses. First, separate explanations are given, then a conclusion. The matter is also difficult to recognize. The third, 'At that time, he immediately enters the patient's house,' is an analogy for observing the beings' faculties and illnesses when renouncing the world. After renouncing the world, first practicing what is done in non-Buddhist religions is called 'entering the patient's house.' The fourth, 'The doctor sees this and asks the caretaker,' is an analogy for observing the beings' faculties after enlightenment and teaching them the Dharma. Among them, separate explanations are given first. 'At that time, the good doctor sees it thus,' concluding that it is difficult to cure. In the separate explanations, first asking, then smelling, then touching. 'First asking' is an analogy for explaining that the mind's actions are uncertain. The bodhisattvas who closely teach are like those who care for the patient. The Tathagata asks them questions, and they answer one by one. 'Next smelling' is an analogy for explaining that the words spoken are uncertain. 'Smelling' is an analogy for evil words, 'fragrance' is an analogy for good words. 'Later touching' is an analogy for explaining that the body's actions are uncertain.
Fifth, in the analogy of expediently abandoning. The Tathagata tells those bodhisattvas who closely teach, indicating that he will transform and move to different places, called 'telling the caretaker, I am now very busy.' Coming to teach and liberate people later is called 'will come again.' Following their intentions and giving them worldly Dharma is called 'allow them to do as they please according to their needs, do not obstruct.' Abandoning them and entering Nirvana is called 'immediately returning home.' They generate subtle good thoughts and sense the sage, called 'the messenger arrives.' The Tathagata knows that they are not yet capable of receiving teachings, so he does not comply with them. Therefore, he tells the messenger 'my matter is not finished,' and 'the medicine has not been compounded.' Explaining that his teaching in other places has not been completed is called 'the matter is not finished.' The Buddha did not measure their faculties before imparting the Dharma to them, called 'the medicine has not been compounded.' The analogy of appearances is difficult to recognize, and cannot be fully aligned. Even if there is alignment, it cannot be completely certain. Aligning it next time. The World Honored One is also like this, aligning with the above physician. Those of the Icchantika (those who have severed all roots of goodness) align with the previous content.
第一併合第二。善知根性合上第三。而為說法合上第四。
下明如來為說所以。先問后解。解中初明為息餘人譏謗故說。佛若不說餘人當言佛無慈悲。后明為益闡提故說。于中初明為令生善。譬如已下令出三塗。就生善中初明闡提生善不同佛為說法。復有二下舉根不同成生有異。前中先舉。次列兩名。下明如來為之說法。泛論闡提具有三種。一者上品現聞經法微能生信。二者中品現聞經法不信不謗。遠能發生未來善根。三者下品現聞不信誹謗不受。今舉前二。第三不信佛不為說故略不舉。下舉根中先舉。次列。下明其人生善不同。后結如來不空說法。就明為拔三塗苦中。先喻。次合。是故已下結佛為說。
自下第五世王受勸詣佛懺悔。于中有三。一嚴駕詣佛滅罪由序。二爾時佛告阿阇世下佛為說法除滅王罪。三辭退還宮。初中有四。一受勸許往而未即發耆婆催勸。二即命下嚴駕向佛。三於前路下道聞二言心生惶恐。如來許為作決定心。四王到雙林如來顧命去王疑心。初中有二。一世王受勸擇時許往。若使如來審如是者所謂審為闡提說法。二耆婆催勸。勸有四句。一明佛法不擇時日。二時王病重不應選時。先舉世事。后約以勸。三明詣佛得益齊等。四結勸令往。
第二段中句別有五。一敕臣嚴辦。二
【現代漢語翻譯】 現代漢語譯本：第一種說法與第二種說法相結合。善於瞭解眾生的根性，將此與第三種說法相結合。爲了眾生說法，將此與第四種說法相結合。
下面闡明如來為眾生說法的原因。先提問，后解答。解答中，首先說明是爲了消除其他人的譏諷和誹謗才說法。如果佛陀不說，其他人會說佛陀沒有慈悲心。其次說明是爲了利益斷善根者（闡提，Icchantika）才說法。其中，首先說明是爲了使他們生起善念。譬如以下的內容是爲了讓他們脫離三惡道（三塗，Three Lower Realms）。就生起善念而言，首先說明斷善根者生起善念的方式與佛陀為他們說法的方式不同。又有二種情況，說明根性不同，成就和生起善念的情況也有差異。前面先提出，然後列出兩種名稱。下面說明如來為他們說法。泛泛而論，斷善根者有三種：第一種是上品，現在聽聞佛經，稍微能夠生起信心；第二種是中品，現在聽聞佛經，不相信也不誹謗，將來能夠發生善根；第三種是下品，現在聽聞佛經，不相信還誹謗不接受。現在只舉出前兩種。第三種不相信，佛陀不為他們說法，所以省略不提。下面舉出根性，先提出，然後列出。下面說明他們生起善念的方式不同。最後總結如來不會空費口舌說法。就說明爲了拔除三惡道的痛苦而言，先用比喻，然後結合實際。因此以下總結佛陀為他們說法的原因。
從下面開始是第五部分，阿阇世王（Ajatashatru）接受勸告去拜見佛陀懺悔。其中有三個部分：一是準備車駕去拜見佛陀以消除罪業的開端；二是『爾時佛告阿阇世』以下，佛陀為他說法以消除他的罪業；三是告辭退回王宮。第一部分有四個小部分：一是阿阇世王接受勸告，選擇時間答應前往，但沒有立即出發，耆婆（Jivaka）催促勸說；二是『即命』以下，準備車駕前往佛陀處；三是『於前路』以下，在路上聽到兩種說法，心中產生惶恐，如來答應為他作出決斷，使他安心；四是國王到達雙林，如來回頭看他，使他消除疑慮。第一個小部分有兩個部分：一是世王接受勸告，選擇時間答應前往，認為如果如來確實是這樣，那就是確實為斷善根者說法；二是耆婆催促勸說。勸說有四句話：一是說明佛法不選擇時間和日子；二是世王病情嚴重，不應該選擇時間，先舉世俗之事，後用佛法勸說；三是說明拜見佛陀得到的益處是一樣的；四是總結勸說他前往。
第二段中，句子分別有五個：一是命令臣下準備；二是
【English Translation】 English version: The first teaching is combined with the second. Skillfully understanding the nature of beings is combined with the third. Speaking Dharma for beings is combined with the fourth.
The following explains the reason why the Tathagata (如來, Thus Come One) speaks the Dharma. First, a question is asked, then answered. In the answer, it is first explained that the Dharma is spoken to eliminate the ridicule and slander of others. If the Buddha did not speak, others would say that the Buddha has no compassion. Secondly, it is explained that it is for the benefit of those who have severed their roots of goodness (Icchantika, 闡提) that the Dharma is spoken. Among them, it is first explained that it is to make them generate good thoughts. The following, for example, is to get them out of the three evil realms (Three Lower Realms, 三塗). As far as generating good thoughts is concerned, it is first explained that the way Icchantikas generate good thoughts is different from the way the Buddha speaks Dharma for them. There are also two situations, explaining that different roots lead to different achievements and the generation of good thoughts. The former is first proposed, and then two names are listed. The following explains that the Tathagata speaks Dharma for them. Generally speaking, there are three types of Icchantikas: the first is the superior type, who can generate a little faith when they hear the Dharma now; the second is the middle type, who neither believe nor slander when they hear the Dharma now, and can generate good roots in the future; the third is the inferior type, who do not believe and slander and do not accept when they hear the Dharma now. Now only the first two are mentioned. The third type does not believe, and the Buddha does not speak Dharma for them, so it is omitted. The following lists the roots, first proposes them, and then lists them. The following explains that their ways of generating good thoughts are different. Finally, it is concluded that the Tathagata does not waste words speaking Dharma. As far as explaining the removal of the suffering of the three evil realms is concerned, a metaphor is first used, and then combined with reality. Therefore, the following concludes the reason why the Buddha speaks Dharma for them.
From below begins the fifth part, King Ajatashatru (阿阇世王) is persuaded to visit the Buddha to repent. There are three parts: first, the beginning of preparing the carriage to visit the Buddha to eliminate sins; second, from 'At that time, the Buddha told Ajatashatru' onwards, the Buddha spoke Dharma for him to eliminate his sins; third, bidding farewell and returning to the palace. The first part has four small parts: first, King Ajatashatru accepts the advice, chooses a time to agree to go, but does not leave immediately, Jivaka (耆婆) urges and persuades; second, from 'Immediately ordered' onwards, preparing the carriage to go to the Buddha; third, from 'On the road' onwards, hearing two statements on the road, fear arises in his heart, the Tathagata promises to make a decision for him to reassure him; fourth, the king arrives at the twin trees, the Tathagata looks back at him, eliminating his doubts. The first small part has two parts: first, the king accepts the advice, chooses a time to agree to go, thinking that if the Tathagata is indeed like this, then he is indeed speaking Dharma for those who have severed their roots of goodness; second, Jivaka urges and persuades. There are four sentences of persuasion: first, explaining that the Dharma does not choose time and days; second, the king is seriously ill and should not choose a time, first citing worldly affairs, then persuading with Dharma; third, explaining that the benefits of visiting the Buddha are the same; fourth, concluding and persuading him to go.
In the second paragraph, there are five sentences respectively: first, ordering the ministers to prepare; second,
臣答已具。三嚴駕向佛。四拘尸大眾咸皆睹見。五佛嘆善友。先嘆后釋。
第三段中初明世王道聞二言心生惶恐。佛告已下如來許為作決定心。前中初明道聞二言。聞流離王遇火燒死。瞿迦比丘生入阿鼻。是一言也。彼流利王殺害其父。聞佛記說當彼燒死。遂便乘船入於後園海中避之。阿鼻之火即就海中吸之將去。瞿迦比丘是舍利弗目連弟子。於一時中謗此二師俱犯重罪故入阿鼻。聞須那剎詣佛滅罪是二言也。吾今已下明王惶怖求與耆婆同載一象。設我當下求之救免。設我當墮冀汝捉持。先求后釋。如來許為作定心中。佛先告眾世王有疑我為作定是義云何。世王曏者道聞二言便生疑念。不知如來肯見救濟令如須那。為當不救令如流離瞿迦離等墮阿鼻獄。準下見佛除疑決定。疑意正爾。佛下領命令其知佛定欲救濟名作定心。持一切下問答辨釋。彼持一切先為請問。諸法無定云何言定。下佛先嘆。后為辨釋。我為世王作決定心總明作定。何以故下別顯作定。先問后解。解中有四。一以王疑不定類法不定。王疑可破當知諸法悉無定相。二是故下結。是王疑心可破壞故。我為世王作決定心。三當知下以王心不定類罪不定。于中先明王心不定。若彼王心是決定下將心類罪明罪不定。先反后順。四是故下結。
自下第
【現代漢語翻譯】 現代漢語譯本：臣的回答已經準備好了。三、嚴整車駕前往佛陀處。四、拘尸那揭羅（Kusinagar，古印度城市，佛陀涅槃之地）的大眾都親眼看見。五、佛陀讚歎善友，先讚歎后解釋。
第三段中，首先闡明世王聽到『道聞』二字心中產生惶恐。佛陀告知后，如來允許為他作出決斷，使他安心。前面部分首先闡明『道聞』二字。聽到流離王（Virudhaka，古代拘薩羅國國王）被火燒死，瞿迦比丘（Kokālika，佛陀時期的一位比丘）活著墮入阿鼻地獄，這是第一件事。流離王殺害了他的父親，聽到佛陀預言他將被燒死，於是乘坐船隻進入後花園的海中躲避。阿鼻地獄的火焰立即到海中將他吸走。瞿迦比丘是舍利弗（Sariputta，佛陀的十大弟子之一）和目犍連（Moggallana，佛陀的十大弟子之一）的弟子，在同一時間誹謗這兩位老師，都犯了重罪，所以墮入阿鼻地獄。聽到須那剎多（Sunakkhatta，一位曾經追隨佛陀後來又誹謗佛陀的人）前往佛陀處滅罪，這是第二件事。『吾今』以下闡明國王惶恐，請求與耆婆（Jivaka，佛陀時期的著名醫生）同乘一象。假設我將要墮落，希望他能救我免於災難。假設我將要墜落，希望你能抓住我。先是請求，后是解釋。如來允許為他作出決斷，使他安心。佛陀先告訴大眾，世王有所懷疑，我為他作出決斷，這是什麼意思呢？世王之前聽到『道聞』二字便產生疑慮，不知道如來是否肯救濟他，像須那剎多一樣。還是不救濟他，像流離王、瞿迦離等墮入阿鼻地獄。根據下文可知，佛陀消除了他的疑慮，作出了決斷。疑慮正是如此。佛陀下令讓他知道佛陀一定想要救濟他，這叫做『作定心』。『持一切』以下是問答辨析。他堅持一切，首先是爲了請問，諸法沒有定性，為什麼說『定』呢？下面佛陀先讚歎，然後為他辨析。我為世王作出決斷，總的來說是『作定』。『何以故』以下分別顯示『作定』。先問后解。解釋中有四點。一、用國王懷疑不定來類比法的不定。國王的懷疑可以被打破，應當知道諸法都沒有定相。二是『是故』以下總結。因為國王的疑心可以被破壞，所以我為世王作出決斷。三、『當知』以下用國王的心不定來類比罪的不定。其中先闡明國王的心不定。『若彼王心是決定』以下將心類比罪，闡明罪沒有定性。先反后順。四是『故』以下總結。
自下第
【English Translation】 English version: My answer is already prepared. Three, meticulously prepare the carriage and head towards the Buddha. Four, the assembly of Kushinagar (Kusinagar, an ancient Indian city, the place of Buddha's Parinirvana) all witnessed it. Five, the Buddha praises the good friend, first praising and then explaining.
In the third section, it first clarifies that the world-king felt fear in his heart upon hearing the two words 'Dao Wen'. After the Buddha informed him, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) allowed a decision to be made for him, putting his mind at ease. The preceding part first clarifies the two words 'Dao Wen'. Hearing that King Virudhaka (Virudhaka, an ancient king of Kosala) was burned to death, and that Bhikkhu Kokālika (Kokālika, a bhikkhu during the time of the Buddha) fell alive into Avici Hell, this is the first matter. King Virudhaka killed his father, and hearing the Buddha's prediction that he would be burned to death, he boarded a ship and entered the sea in the back garden to hide. The fire of Avici Hell immediately went into the sea and sucked him away. Bhikkhu Kokālika was a disciple of Sariputta (Sariputta, one of the Buddha's ten great disciples) and Moggallana (Moggallana, one of the Buddha's ten great disciples), and at the same time slandered these two teachers, committing serious offenses, so he fell into Avici Hell. Hearing that Sunakkhatta (Sunakkhatta, someone who once followed the Buddha and then slandered him) went to the Buddha to extinguish his sins, this is the second matter. 'I now' below clarifies the king's fear, requesting to ride the same elephant with Jivaka (Jivaka, a famous physician during the time of the Buddha). Supposing I am about to fall, I hope he can save me from disaster. Supposing I am about to fall, I hope you can catch me. First is the request, then the explanation. The Tathagata allows a decision to be made for him, putting his mind at ease. The Buddha first tells the assembly that the world-king has doubts, and I am making a decision for him, what does this mean? The world-king previously felt doubts upon hearing the two words 'Dao Wen', not knowing whether the Tathagata would be willing to save him, like Sunakkhatta. Or would not save him, like Virudhaka, Kokālika, etc., falling into Avici Hell. According to the following text, the Buddha eliminates his doubts and makes a decision. The doubt is exactly like this. The Buddha orders him to know that the Buddha definitely wants to save him, this is called 'making a determined mind'. 'Holding everything' below is question and answer analysis. He insists on everything, first to ask, all dharmas (dharmas, teachings or laws) have no fixed nature, why say 'determined'? Below, the Buddha first praises, and then analyzes for him. I am making a decision for the world-king, generally speaking, it is 'making a determination'. 'Why' below separately shows 'making a determination'. First ask, then explain. There are four points in the explanation. One, use the king's doubt and uncertainty to analogize the uncertainty of the Dharma. The king's doubt can be broken, it should be known that all dharmas have no fixed characteristics. Two, 'Therefore' below summarizes. Because the king's doubt can be destroyed, I am making a decision for the world-king. Three, 'It should be known' below uses the king's unstable mind to analogize the instability of sin. Among them, first clarify the king's unstable mind. 'If that king's mind is determined' below, analogize the mind to sin, clarifying that sin has no fixed nature. First reverse, then follow. Four is 'Therefore' below summarizes.
From below, the...
四王到雙樹如來顧。命去王疑心。于中有四。一王到雙樹仰瞻如來相好殊妙。二如來顧命去王疑處。三迦葉菩薩語持一切明佛為王已作決定。四世王歡喜設供奉佛禮敬卻住。初段可知。
第二段中曲有四句。第一如來發言呼命。八種聲者如梵摩喻經說。一最好聲。其聲清雅。二易了聲。有所言說辨了易解。三調和聲。大小得中。四柔軟聲。其聲柔軟令人喜聞。五不誤聲。言無錯謬。六不女聲。其聲雄朗。七尊慧聲。言無戰怯。如世尊重有慧之人言無戰怯。佛聲亦爾。八深遠聲。猶如雷震。懼王喜過不即題名。是故總相呼言大王。二王聞驚疑。於此眾中誰為大王。我罪無福如來不應稱為大王。三如來重複題名以呼。四世王聞之除疑歡喜。先明歡喜。真知如下明其除疑。第三可知第四段中世王初先彰已歡喜。次設供養。后禮卻住。
自下第二佛為說法除滅王罪。于中如來先敕許說。下正說之。說中有三。一教事觀生王愧心。二自我招殃造茲重下破遣罪相去王執心。三譬如涅槃非有無下明罪實性令王觀入正滅王罪。就初段中如來先教。后阿阇世領解生性。如來教中先明觀益。若不繫下明不觀損。益中有四。一教觀身。二明觀益。三教觀心。四明觀益。就觀身中凡夫常當觀二十事總以標舉。次別顯之。二十事中前
【現代漢語翻譯】 現代漢語譯本 四天王來到雙樹（娑羅雙樹，是佛陀涅槃的地方）前，如來（佛陀的稱號）顧視他們，要去除國王的疑慮。其中有四個方面：一是天王來到雙樹，仰望如來，讚歎其相好殊妙。二是如來顧視他們，爲了去除國王的疑慮。三是迦葉菩薩（佛陀的十大弟子之一）說，持一切明咒的佛已經為國王作了決定。四是世間的國王歡喜，設供奉佛，禮敬後退到一旁站立。第一段的內容可以理解。 第二段中曲折地包含四句話。第一句是如來發言呼喚他們，所用的八種聲音，如《梵摩喻經》所說：一是最好聲，聲音清雅；二是易了聲，所說的話辨別容易理解；三是調和聲，大小適中；四是柔軟聲，聲音柔軟，令人喜歡聽聞；五是不誤聲，言語沒有錯謬；六是不女聲，聲音雄渾響亮；七是尊慧聲，言語沒有戰慄怯懦，如同世間尊重有智慧的人，說話沒有戰慄怯懦，佛的聲音也是這樣；八是深遠聲，猶如雷震。因為害怕國王過於歡喜，所以沒有立即題名，因此總的稱呼為『大王』。二是國王聽聞後感到驚疑，心想：『在這大眾之中，誰是（如來所稱的）大王呢？我罪孽深重，沒有福德，如來不應該稱我為大王。』三是如來重複題名來呼喚。四是世間的國王聽聞后，疑慮消除，心生歡喜。先說明歡喜，真正的理解在下面說明其消除疑慮。第三段的內容可以理解，第四段中世間的國王首先彰顯自己的歡喜，然後設定供養，最後禮敬後退到一旁站立。 從下面開始，第二部分是佛為（世間的）國王說法，去除滅除國王的罪業。其中如來先是允許（阿阇世王）說，下面是正式的說法。說法中有三個方面：一是教導（阿阇世王）觀察（自身）的實事，從而使國王感到慚愧。二是『自我招殃，造茲重』，破除遣散罪相，去除國王的執念。三是『譬如涅槃非有無』，闡明罪的真實體性，使國王觀察並進入真正的寂滅，從而滅除罪業。就第一段中，如來先是教導，然後阿阇世（Ajatasattu）領悟理解了（罪的）實性。如來的教導中，先闡明觀察的益處，『若不繫』，闡明不觀察的損害。益處中有四個方面：一是教導觀察身體，二是闡明觀察的益處，三是教導觀察內心，四是闡明觀察的益處。就觀察身體中，凡夫常常應當觀察二十件事，總的用標題來舉出，其次分別顯示這二十件事。二十件事中，前面是...
【English Translation】 English version The Four Heavenly Kings arrived at the Twin Sala Trees (where the Buddha entered Parinirvana), and the Tathagata (another name for the Buddha) looked upon them, intending to dispel the king's doubts. There are four aspects to this: first, the kings arrived at the Twin Trees, looked up at the Tathagata, and praised his excellent and wondrous appearance. Second, the Tathagata looked upon them in order to dispel the king's doubts. Third, the Bodhisattva Kashyapa (one of the Buddha's ten great disciples) said that the Buddha, who holds all mantras, had already made a decision for the king. Fourth, the worldly king rejoiced, prepared offerings to the Buddha, paid homage, and stepped back to stand aside. The content of the first section is understandable. The second section intricately contains four sentences. The first sentence is the Tathagata speaking and calling to them, using eight kinds of voices, as described in the Brahma Net Sutra: first, the best voice, clear and elegant; second, the easily understood voice, the words spoken are easily distinguished and understood; third, the harmonious voice, neither too loud nor too soft; fourth, the gentle voice, soft and pleasing to the ear; fifth, the unerring voice, the words are without error; sixth, the non-feminine voice, the sound is majestic and resonant; seventh, the venerable and wise voice, the words are without trembling or timidity, just as a respected and wise person in the world speaks without trembling or timidity, so is the Buddha's voice; eighth, the far-reaching voice, like thunder. Fearing that the king would be overjoyed, he did not immediately name him, so he generally addressed him as 'Great King'. Second, the king was surprised and doubtful upon hearing this, thinking, 'Among this assembly, who is the 'Great King' (referred to by the Tathagata)? I am burdened with sins and have no merit, the Tathagata should not call me 'Great King'.' Third, the Tathagata repeatedly called out his name. Fourth, the worldly king, upon hearing this, dispelled his doubts and rejoiced. First, it explains the joy, the true understanding is explained below in dispelling his doubts. The content of the third section is understandable, in the fourth section, the worldly king first manifests his joy, then prepares offerings, and finally pays homage and steps back to stand aside. From below, the second part is the Buddha preaching to the (worldly) king, removing and extinguishing the king's sins. Among them, the Tathagata first permits (Ajatasattu) to speak, and below is the formal preaching. There are three aspects to the preaching: first, teaching (King Ajatasattu) to observe (his own) affairs, thereby causing the king to feel ashamed. Second, 'I myself invite calamity, creating this heavy burden', dispelling and scattering the appearance of sin, removing the king's attachment. Third, 'For example, Nirvana is neither existent nor non-existent', elucidating the true nature of sin, causing the king to observe and enter true extinction, thereby extinguishing sins. In the first section, the Tathagata first teaches, and then Ajatasattu (Ajatasattu) comprehends and understands the true nature (of sin). In the Tathagata's teaching, first, it elucidates the benefits of observation, 'If not bound', it elucidates the harm of not observing. There are four aspects to the benefits: first, teaching to observe the body, second, elucidating the benefits of observation, third, teaching to observe the mind, fourth, elucidating the benefits of observation. In observing the body, ordinary people should often observe twenty things, generally listing them with titles, and then separately displaying these twenty things. Among the twenty things, the first is...
十四句觀身無其第一義樂具足諸苦。后六觀已迷或顛倒。前十四句相從為四。初二觀已無第一義樂。我此身中空無無漏無無漏果。空無善本無無漏因。次二觀身具足諸苦。我此生死未得調順有生死因。不能捨惡名未調順。墮墜深坑無處不畏有生死果。沉沒三塗名墮深坑。於人天中受身皆苦。以是義故無處不畏。次二對前第一義樂教起求心。以何方便得見佛性求其觀行。云何修定得見佛性求其止行。又復前句求隨有行。云何修定求入寂行。下八對前具足諸苦教生厭心。于中前七教觀重苦。后之一句教觀深苦。就前七中生死常苦無常我凈教觀生死之通過也。八難已下教觀生死之別過也。八難難離是障道過。恒為怨等是輪轉過。于中前二明人天中輪轉之過。恒為怨逐明共有障。五陰是怨。生便有定故言恒逐。無法遮有彰其無治。后之三句明三塗中輪轉之過。三惡未脫有三塗果。具惡邪見未度逆津有三塗因。具惡邪見有煩惱也。未度逆津有惡業也。邪見五逆三塗定因是故偏舉。前明重苦。生死無際未得其邊明深苦也。上來明無第一義樂具足諸苦。下六明已迷或顛倒。于中前四泛立道理。后二對理明已迷或。就前四中不作諸業不得果報明非無因。無有我作他人受報明非異因。不作樂因終無樂果明非倒因。若有造業果終不失明非無
【現代漢語翻譯】 現代漢語譯本 前十四句觀身無第一義樂，具足諸苦。后六句觀身已迷或顛倒。前十四句相從分為四部分。最初兩句觀身已無第一義樂：我此身中空無無漏（無煩惱的智慧）及無漏果（解脫的境界）。空無善本（善良的根基），無無漏因（導致解脫的原因）。 接著兩句觀身具足諸苦：我此生死輪迴未得調順，有生死之因。不能捨棄惡名，是未調順。墮入深坑，無處不畏，這是有生死之果。沉沒於三涂（地獄、餓鬼、畜生），名為墮入深坑。於人天道中受身皆苦。因此之故，無處不畏。 接著兩句針對前述『第一義樂』，教導生起求法之心：以何種方便才能得見佛性（覺悟的本性），這是尋求觀行（內觀的修行）。如何修習禪定才能得見佛性，這是尋求止行（止息妄念的修行）。又，前一句是尋求隨順實相的修行。如何修習禪定，這是尋求進入寂滅的修行。 下面八句針對前述『具足諸苦』，教導生起厭離之心。其中前七句教導觀照種種重苦，后一句教導觀照深層的苦。在前七句中，『生死常苦、無常我凈』，教導觀照生死的過患。『八難』（八種難以修行佛法的障礙）以下，教導觀照生死的特別過患。八難難以脫離，是障礙修道的過患。恒常為怨家所追逐等，是輪迴的過患。其中前兩句說明人天道中輪迴的過患，恒常為怨家所追逐，說明共有障礙。五陰（色、受、想、行、識）是怨家，生來便已註定，所以說『恒逐』。無法遮止，彰顯其無法醫治。 後面的三句說明三塗中輪迴的過患。三惡道（地獄、餓鬼、畜生）尚未脫離，有三塗之果。具足惡見邪見，未度過逆流險灘，有三塗之因。具足惡見邪見，是有煩惱。未度過逆流險灘，是有惡業。邪見、五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）是三塗的決定之因，因此特別舉出。 前面說明重苦，生死沒有邊際，未得其邊，說明深層的苦。 上面說明了無第一義樂，具足諸苦。下面六句說明已迷或顛倒。其中前四句泛泛地建立道理，后兩句針對道理說明已迷或顛倒。在前四句中，不作諸業不得果報，說明並非無因。沒有我作他人受報，說明並非異因。不作快樂之因，終究沒有快樂之果，說明並非倒因。如果造了業，果報終究不會消失，說明並非無。
【English Translation】 English version The first fourteen sentences contemplate the body as lacking ultimate happiness and being full of suffering. The latter six sentences contemplate the body as being deluded or inverted. The first fourteen sentences can be divided into four parts. The first two sentences contemplate the body as lacking ultimate happiness: In this body of mine, there is emptiness, no Anāsrava (wisdom without defilements) and no fruit of Anāsrava (the state of liberation). There is emptiness, no root of goodness, and no cause for Anāsrava. The next two sentences contemplate the body as being full of suffering: My cycle of birth and death has not been tamed, and there is a cause for birth and death. Not being able to abandon evil names is being untamed. Falling into a deep pit, fearing everywhere, this is the result of birth and death. Sinking into the three evil realms (hell, hungry ghosts, animals) is called falling into a deep pit. Receiving a body in the realms of humans and gods is all suffering. Therefore, there is no place without fear. The next two sentences, in response to the aforementioned 'ultimate happiness,' teach the arising of a mind seeking the Dharma: By what means can one see the Buddha-nature (the nature of enlightenment)? This is seeking contemplation practice (inner observation practice). How can one cultivate Samādhi (meditative concentration) to see the Buddha-nature? This is seeking cessation practice (the practice of stopping deluded thoughts). Furthermore, the previous sentence seeks practice that accords with reality. How can one cultivate Samādhi to seek entry into quiescence? The following eight sentences, in response to the aforementioned 'full of suffering,' teach the arising of a mind of aversion. Among them, the first seven sentences teach contemplation of various heavy sufferings, and the last sentence teaches contemplation of deep suffering. In the first seven sentences, 'birth and death are constant suffering, impermanent, impure, and without self,' teach contemplation of the faults of birth and death. From the 'eight difficulties' (eight obstacles that make it difficult to practice the Buddha's teachings) onwards, teach contemplation of the special faults of birth and death. The eight difficulties are difficult to escape and are the faults of obstructing the path. Constantly being pursued by enemies, etc., is the fault of Saṃsāra (cycle of rebirth). Among them, the first two sentences explain the faults of Saṃsāra in the realms of humans and gods. Constantly being pursued by enemies explains the common obstacles. The five Skandhas (form, feeling, perception, mental formations, consciousness) are enemies, and they are determined from birth, so it is said 'constantly pursue.' There is no way to stop it, highlighting its incurability. The following three sentences explain the faults of Saṃsāra in the three evil realms. Not yet having escaped the three evil paths (hell, hungry ghosts, animals), there is the result of the three evil paths. Possessing evil views and wrong views, not having crossed the treacherous rapids, there is the cause of the three evil paths. Possessing evil views and wrong views is having afflictions. Not having crossed the treacherous rapids is having evil karma. Wrong views and the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Saṃgha, shedding the blood of a Buddha) are the definite cause of the three evil paths, therefore they are specifically mentioned. The previous explanation described heavy suffering; birth and death have no boundary, not having reached its edge, explaining deep suffering. The above explained the lack of ultimate happiness and being full of suffering. The following six sentences explain being deluded or inverted. Among them, the first four sentences generally establish the principles, and the last two sentences explain being deluded or inverted in relation to the principles. In the first four sentences, not performing actions does not yield results, explaining that it is not without cause. There is no such thing as 'I act and others receive the results,' explaining that it is not a different cause. Not creating the cause of happiness will never result in the fruit of happiness, explaining that it is not an inverted cause. If one creates karma, the result will never disappear, explaining that it is not without.
果。就后二中因無明生亦因而死由迷前理受生死果。去來現在常行放逸由迷前理造生死因。凡夫常下總以結之。上來第一正勸觀身。作是觀下明觀利益。
爾時次第觀心生下教觀心法。次第觀心生住滅相教觀心也。次觀止等教觀心法。觀生滅已知心相下明觀利益。知心至戒終不作惡明離惡因。無死畏等明離苦果。上明觀益。若不繫下明不觀損上來佛教。
下明世王領解生愧。文顯可知。
自下第二破遣罪相去王執心。文別有二。一就殺父因緣以破。二眾生狂或凡有四下約心以破。前中有四。第一世王執有定罪定墮地獄。二如來略破。亦名類破。三世王領解。四如來廣破。亦名正破。初中六句。自我招殃是第一句執已得罪。造茲重惡是第二句執罪定重。父王第三執有定父。無辜第四執父無過。橫加逆害是第五句執有定殺。是二十事設觀不觀定墮地獄是第六句執定墮獄。此之六句下佛別破。宜審記知。
佛告已下如來略破。一切諸法性相無常無有決定舉法類破。王云何言定墮阿鼻當言正呵。前六句中就后以呵。
自下第三世王領解。若一切法無定相者我之殺罪亦應不定將法類罪。若殺定者一切諸法則非不定以罪類法。前句順類。后句反類。
佛言已下如來廣破。先嘆后破。王前領解
【現代漢語翻譯】 現代漢語譯本：
果。就后二中因無明（avidyā，無知）生，亦因而死，由迷前理受生死果。去來現在常行放逸，由迷前理造生死因。凡夫常下總以結之。上來第一正勸觀身。作是觀下明觀利益。
爾時次第觀心生下教觀心法。次第觀心生住滅相教觀心也。次觀止等教觀心法。觀生滅已知心相下明觀利益。知心至戒終不作惡明離惡因。無死畏等明離苦果。上明觀益。若不繫下明不觀損上來佛教。
下明世王領解生愧。文顯可知。
自下第二破遣罪相去王執心。文別有二。一就殺父因緣以破。二眾生狂或凡有四下約心以破。前中有四。第一世王執有定罪定墮地獄。二如來略破。亦名類破。三世王領解。四如來廣破。亦名正破。初中六句。自我招殃是第一句執已得罪。造茲重惡是第二句執罪定重。父王第三執有定父。無辜第四執父無過。橫加逆害是第五句執有定殺。是二十事設觀不觀定墮地獄是第六句執定墮獄。此之六句下佛別破。宜審記知。
佛告已下如來略破。一切諸法性相無常無有決定舉法類破。王云何言定墮阿鼻（Avīci，無間地獄）當言正呵。前六句中就后以呵。
自下第三世王領解。若一切法無定相者我之殺罪亦應不定將法類罪。若殺定者一切諸法則非不定以罪類法。前句順類。后句反類。
佛言已下如來廣破。先嘆后破。王前領解 English version:
Consequence. Because ignorance (avidyā) arises in the latter two, it also dies because of it, and one receives the fruit of birth and death due to being deluded about the previous principle. Constantly indulging in negligence in the past, present, and future, one creates the cause of birth and death due to being deluded about the previous principle. The ordinary person below always concludes with this. The first part above mainly encourages contemplation of the body. Making this contemplation clarifies the benefits of contemplation.
At that time, sequentially contemplating the arising of the mind below teaches the method of contemplating the mind. Sequentially contemplating the characteristics of the arising, abiding, and ceasing of the mind also teaches contemplation of the mind. Next, contemplating cessation, etc., teaches the method of contemplating the mind. Knowing the characteristics of the mind through contemplating arising and ceasing below clarifies the benefits of contemplation. Knowing the mind and adhering to precepts, one will never commit evil, thus avoiding the cause of suffering. Having no fear of death, etc., clarifies avoiding the fruit of suffering. The above clarifies the benefits of contemplation. If one is not bound, the below clarifies the harm of not contemplating, according to the Buddha's teachings.
The below clarifies the worldly king's understanding and arising of shame. The text is clearly understandable.
From below, the second part refutes and dispels the appearance of sin, removing the king's attachment to the mind. The text has two distinctions. First, it refutes based on the cause and condition of killing the father. Second, 'beings are mad' or 'generally have four' refutes based on the mind. The former has four parts. First, the worldly king insists on having a fixed sin and being destined to fall into hell. Second, the Tathāgata (如來，Thus Come One) briefly refutes, also called categorical refutation. Third, the worldly king understands. Fourth, the Tathāgata broadly refutes, also called direct refutation. The first part has six sentences. 'I brought disaster upon myself' is the first sentence, insisting on having already committed a sin. 'Committed this grave evil' is the second sentence, insisting that the sin is definitely grave. 'Father-king' is the third, insisting on having a definite father. 'Innocent' is the fourth, insisting that the father had no fault. 'Violently harmed' is the fifth, insisting on having definitely killed. 'These twenty matters, whether contemplated or not, one is destined to fall into hell' is the sixth sentence, insisting on being destined to fall into hell. The Buddha refutes these six sentences below. It is advisable to carefully remember and know them.
The Buddha said below, the Tathāgata briefly refutes. 'All dharmas (法，teachings) have impermanent nature and characteristics, without any certainty' uses the category of dharmas to refute. 'King, how can you say one is destined to fall into Avīci (無間地獄, uninterrupted hell)?' should be said as a direct rebuke. Among the previous six sentences, the latter is used to rebuke.
From below, the third part is the worldly king's understanding. 'If all dharmas have no fixed characteristics, then my sin of killing should also be uncertain' uses the category of dharmas to categorize sin. 'If killing is definite, then all dharmas are not uncertain' uses sin to categorize dharmas. The previous sentence is a forward categorization. The latter sentence is a reverse categorization.
The Buddha said below, the Tathāgata broadly refutes. First praises, then refutes. The king previously understood.
【English Translation】 English version: Consequence. Because ignorance (avidyā) arises in the latter two, it also dies because of it, and one receives the fruit of birth and death due to being deluded about the previous principle. Constantly indulging in negligence in the past, present, and future, one creates the cause of birth and death due to being deluded about the previous principle. The ordinary person below always concludes with this. The first part above mainly encourages contemplation of the body. Making this contemplation clarifies the benefits of contemplation. At that time, sequentially contemplating the arising of the mind below teaches the method of contemplating the mind. Sequentially contemplating the characteristics of the arising, abiding, and ceasing of the mind also teaches contemplation of the mind. Next, contemplating cessation, etc., teaches the method of contemplating the mind. Knowing the characteristics of the mind through contemplating arising and ceasing below clarifies the benefits of contemplation. Knowing the mind and adhering to precepts, one will never commit evil, thus avoiding the cause of suffering. Having no fear of death, etc., clarifies avoiding the fruit of suffering. The above clarifies the benefits of contemplation. If one is not bound, the below clarifies the harm of not contemplating, according to the Buddha's teachings. The below clarifies the worldly king's understanding and arising of shame. The text is clearly understandable. From below, the second part refutes and dispels the appearance of sin, removing the king's attachment to the mind. The text has two distinctions. First, it refutes based on the cause and condition of killing the father. Second, 'beings are mad' or 'generally have four' refutes based on the mind. The former has four parts. First, the worldly king insists on having a fixed sin and being destined to fall into hell. Second, the Tathāgata (如來，Thus Come One) briefly refutes, also called categorical refutation. Third, the worldly king understands. Fourth, the Tathāgata broadly refutes, also called direct refutation. The first part has six sentences. 'I brought disaster upon myself' is the first sentence, insisting on having already committed a sin. 'Committed this grave evil' is the second sentence, insisting that the sin is definitely grave. 'Father-king' is the third, insisting on having a definite father. 'Innocent' is the fourth, insisting that the father had no fault. 'Violently harmed' is the fifth, insisting on having definitely killed. 'These twenty matters, whether contemplated or not, one is destined to fall into hell' is the sixth sentence, insisting on being destined to fall into hell. The Buddha refutes these six sentences below. It is advisable to carefully remember and know them. The Buddha said below, the Tathāgata briefly refutes. 'All dharmas (法，teachings) have impermanent nature and characteristics, without any certainty' uses the category of dharmas to refute. 'King, how can you say one is destined to fall into Avīci (無間地獄, uninterrupted hell)?' should be said as a direct rebuke. Among the previous six sentences, the latter is used to rebuke. From below, the third part is the worldly king's understanding. 'If all dharmas have no fixed characteristics, then my sin of killing should also be uncertain' uses the category of dharmas to categorize sin. 'If killing is definite, then all dharmas are not uncertain' uses sin to categorize dharmas. The previous sentence is a forward categorization. The latter sentence is a reverse categorization. The Buddha said below, the Tathāgata broadly refutes. First praises, then refutes. The king previously understood.
是以須嘆。王前有執是故須破。嘆中善哉是總嘆也。諸佛下別。是故下結。就下破中所破有六。如上所執自我招殃乃至必定墮阿鼻獄。文別有三。一破前六中定父定殺。即約此二破入地獄。二眾生作罪凡有二下破前六中自我招殃造茲重惡。即約此二破入地獄。三先王自作還自受下重破向前自我招殃並破無辜。即約此二破入地獄。地獄所畏是故三處皆悉破之。就初段中先破定父。凡夫眾生於是色下破其定殺。若色是父可殺害下破入地獄。就初段中如王所言父王無辜橫加逆害牒王前語。此為破父。余乘舉來。何者是下正破其父。于中初就陰入界等三科法門徴責其父。若色是下別就五陰徴破實父。若色是父四陰應非縱色破心。若四是父色亦應非縱心破色。若色非色合為父者無有是處雙破色心以為父義。何以下釋。以色非色性無合故。不可色心合以為父。就破殺中偏就色破。以色質礙可殘害故。凡夫於色妄生父想舉其所計。如是色陰亦不可害對之總破。叵害同心是以言亦。何以下釋。于中先問。何故色陰亦不可害。下對釋之。釋中四句。一分色為十。五根五塵是其十也。如毗曇中說有十一。五根五塵及無作色。成實法中說有十四。五根五塵及與四大。今以何故偏說十種。釋言。四大於此經中是觸塵收故不別論。彼無作色於此經
【現代漢語翻譯】 現代漢語譯本 因此須嘆息。大王之前有所執著，所以必須破除。『嘆中善哉』是總體的讚歎。『諸佛下』是分別的讚歎。『是故下』是結論。就下面的破斥中，所破斥的有六種。如上面所執著的『自我招殃』，乃至必定墮入阿鼻地獄。文句分別有三段。第一段破斥前面六種中的『定父』、『定殺』，即根據這兩種觀點破斥其墮入地獄。第二段『眾生作罪凡有二下』，破斥前面六種中的『自我招殃』、『造茲重惡』，即根據這兩種觀點破斥其墮入地獄。第三段『先王自作還自受下』，再次破斥前面的『自我招殃』，並破斥『無辜』的說法，即根據這兩種觀點破斥其墮入地獄。地獄是令人畏懼的，所以這三處都必須破斥。就第一段中，先破斥『定父』的觀點。『凡夫眾生於是色下』，破斥其『定殺』的觀點。『若色是父可殺害下』，破斥其墮入地獄的說法。就第一段中，『如王所言父王無辜橫加逆害』，是引用大王之前說過的話。這是爲了破斥『父』的觀點。『余乘舉來』，『何者是下』，正式破斥其『父』的觀點。其中，首先就陰、入、界等三科法門，質問其『父』的真實性。『若色是下』，分別就五陰來破斥『實父』。『若色是父四陰應非』，是從色的角度破斥心。『若四是父色亦應非』，是從心的角度破斥色。『若色非色合為父者無有是處』，同時破斥以色心合一作為『父』的意義。『何以下釋』，因為色和非色的性質不能結合在一起，所以不能將色心合一作為『父』。就破斥『殺』的觀點中，偏重於從色的角度破斥。因為色具有質礙，可以被殘害，所以凡夫對色妄生『父』的想像，這是舉出他們所執著的觀點。『如是色陰亦不可害』，這是針對他們的觀點進行總體的破斥。『叵害同心是以言亦』，『何以下釋』，其中先問，為什麼色陰也不可被傷害？下面進行解釋。解釋中分為四句。第一句將色分為十種，即五根五塵。如《毗曇》中所說，有十一種，即五根、五塵和無作色。《成實法》中說有十四種，即五根、五塵和四大。現在為什麼只說十種？解釋說，四大在本經中被觸塵所包含，所以不單獨討論。而無作色在本經中
【English Translation】 English version Therefore, one must sigh. The king holds onto certain attachments, so they must be refuted. 'Praise within the sigh' is a general commendation. 'The Buddhas below' are specific praises. 'Therefore below' is the conclusion. In the refutations below, there are six things being refuted. Such as the previously held 'self-inflicted calamity', leading to certain fall into Avici Hell (the hell of incessant suffering). The text is divided into three sections. The first section refutes 'fixed father' and 'fixed killing' from the previous six, using these two views to refute the fall into hell. The second section, 'Sentient beings commit sins, generally there are two below', refutes 'self-inflicted calamity' and 'creating heavy evils' from the previous six, using these two views to refute the fall into hell. The third section, 'Former king acted himself, and receives it himself below', again refutes the previous 'self-inflicted calamity' and refutes the claim of 'innocence', using these two views to refute the fall into hell. Hell is fearful, so all three places must be refuted. In the first section, first refute the view of 'fixed father'. 'Ordinary beings regarding form below', refutes the view of 'fixed killing'. 'If form is father, can be killed below', refutes the claim of falling into hell. In the first section, 'As the king said, the father king was innocent and suffered unjust harm', this quotes the king's previous words. This is to refute the view of 'father'. 'Other vehicles bring up', 'What is below', formally refutes the view of 'father'. Among them, first, regarding the three categories of Dharma: skandhas (aggregates), entrances (sense bases), and realms (elements), question the reality of 'father'. 'If form is below', specifically refutes the 'real father' based on the five skandhas. 'If form is father, the other four skandhas should not be', this refutes mind from the perspective of form. 'If the four are father, form should also not be', this refutes form from the perspective of mind. 'If non-form combined as father, there is no such place', simultaneously refutes the meaning of combining form and mind as 'father'. 'What is explained below', because the nature of form and non-form cannot be combined, so form and mind cannot be combined as 'father'. In the refutation of 'killing', it focuses on refuting from the perspective of form. Because form has substance and obstruction, it can be harmed, so ordinary beings falsely imagine 'father' from form, this is to raise their held view. 'Thus, the form skandha also cannot be harmed', this is a general refutation against their view. 'Cannot be harmed is the same as mind, therefore it is said also', 'What is explained below', first asks, why can't the form skandha also be harmed? The following explains. The explanation is divided into four sentences. The first sentence divides form into ten, namely the five roots (sense organs) and the five dusts (sense objects). As said in the Abhidharma, there are eleven, namely the five roots, the five dusts, and non-manifesting form. In the Tattvasiddhi Shastra, it is said there are fourteen, namely the five roots, the five dusts, and the four great elements. Now why only say ten? The explanation is that the four great elements are included in the touch dust in this sutra, so they are not discussed separately. And non-manifesting form in this sutra
中但是色法而無色相。成身相隱是以不說。
二就十中簡一去九。唯色一種可見可持乃至可縛。餘九不爾故可不殺。唯色一種一色塵也。為眼照矚故言可見。可得捉持故言可持。輕重可稱。長短可量。可得牽挽亦可繫縛。是以可殺。依如毗曇。色相可見。色形可量。方圓大小可度量故。色性可持可牽可縛。質等法故。可稱是觸。若依成實。色唯可見。可稱是觸。可持可量可牽可縛是假名色。法塵所收。今此何故說色可見乃至可縛。釋言。此說多同毗曇。色相可見。色形可量。色性可持可牽可縛。可稱重觸。不離色辨相從名色。
三雖可見下就彼一色破去見等。雖可見縛上牒所辨。上有六句。舉初舉后。是以但言可見縛矣。粗相論之。色相可見乃至可縛。細分則無。辨有兼無是以言雖。性不住下翻有顯無。色性無常一念則有。初生次住終異后滅故曰不住。以不住故不可得見乃至叵縛。
四色相下結成無殺。色之體相如是不住乃至叵縛云何可殺。下約前二破入地獄。句別有六。一就十色簡一去九。若色是父可殺可害獲罪報者餘九應非。若九非者則應無罪。二就一色明有可殺義。先舉三數。次列三名。下就分別。于中先明過現叵殺。初舉后釋。過色已滅故不可殺。現色暫現唸唸自滅故不可殺。下就未來明
【現代漢語翻譯】 現代漢語譯本 然而，色法（Rupa，物質現象）是沒有具體色相的。由於成身相（physical body）是隱而不顯的，所以這裡不討論。
二、在十種色法中，只選取一種，排除其餘九種。只有色（Rupa）這一種是可見、可持，乃至可以被束縛的。其餘九種則不然，因此可以不殺害。只有色這一種是色塵（色所對之境）。因為眼睛可以觀察到它，所以說是『可見』。可以被捉住和持有，所以說是『可持』。輕重可以稱量，長短可以測量。可以被牽拉，也可以被繫縛，因此可以被殺害。依照《毗曇》（Abhidhamma，論藏），色相是可見的，色的形狀是可以測量的，方圓大小可以度量。色的性質是可以持有、可以牽拉、可以束縛的，因為它具有質礙等特性。可以稱量是觸（Sparsha，觸覺）。如果依照《成實論》（Satyasiddhi Shastra），色僅僅是可見的，可以稱量是觸，可以持有、可以測量、可以牽拉、可以束縛，這些都是假名色（conceptual rupa），屬於法塵（dharma-dhatu）所攝。那麼，現在這裡為什麼說色是可見乃至可以被束縛的呢？解釋說，這裡多數是依照《毗曇》的觀點，色相是可見的，色的形狀是可以測量的，色的性質是可以持有、可以牽拉、可以束縛的，可以稱量是觸覺。不離開色來辨別相，從名色（nama-rupa，名色蘊）的角度來說明。
三、雖然可見，下面就針對這唯一的色法，破斥『見』等概念。雖然可見、可縛，這是呼應前面所辨析的內容。上面有六句話，這裡只舉出第一句和最後一句，所以只說『可見』和『可縛』。從粗略的層面來說，色相是可見乃至可以被束縛的。但如果細緻地分析，則並非如此。既說明有，也說明無，所以說『雖然』。『性不住』，下面通過否定『有』來顯示『無』。色的性質是無常的，一念之間就存在。最初產生，接著存在，最終變化，然後滅亡，所以說『不住』。因為不住，所以不可得見，乃至不可束縛。
四、色相，下面總結說明不可殺害。色的體性和現象是這樣不住，乃至不可束縛，怎麼可以殺害呢？下面根據前面的兩種分析，說明殺害會墮入地獄。每句話都有六種含義。第一，就十種色法而言，選取一種，排除其餘九種。如果色是父親，可以殺害，會獲得罪報，那麼其餘九種應該不是。如果其餘九種不是，那麼就應該沒有罪。第二，就一種色法而言，說明有可以殺害的含義。先舉出三個數量，然後列出三個名稱，下面就進行分別說明。其中，先說明過去和現在的色法是不可殺害的。先舉出，然後解釋。過去的色法已經滅亡，所以不可殺害。現在的色法只是暫時顯現，唸唸都在自行滅亡，所以不可殺害。下面就未來進行說明。
【English Translation】 English version However, Rupa (material phenomena) has no specific form or appearance. Because the physical body is hidden and not obvious, it is not discussed here.
Second, among the ten types of Rupa, only one is selected, excluding the other nine. Only Rupa is visible, graspable, and even capable of being bound. The other nine are not, therefore they can be spared from being killed. Only Rupa is a color-object (the object of color). Because the eyes can observe it, it is said to be 'visible'. It can be grasped and held, so it is said to be 'graspable'. Its weight can be measured, and its length can be measured. It can be pulled and can also be bound, therefore it can be killed. According to the Abhidhamma (doctrinal commentaries), the appearance of Rupa is visible, the shape of Rupa can be measured, and the size of its roundness or squareness can be determined. The nature of Rupa can be held, pulled, and bound because it has characteristics such as substantiality. Being able to be weighed is touch (Sparsha). According to the Satyasiddhi Shastra, Rupa is only visible, and being able to be weighed is touch. Being able to be held, measured, pulled, and bound are conceptual rupas, which are included in the dharma-dhatu (realm of mental objects). So why does it say here that Rupa is visible and even capable of being bound? The explanation is that this mostly follows the view of the Abhidhamma, that the appearance of Rupa is visible, the shape of Rupa can be measured, and the nature of Rupa can be held, pulled, and bound, and being able to be weighed is touch. Discriminating the appearance without leaving Rupa, explaining from the perspective of nama-rupa (mind and matter).
Third, although visible, below, regarding this single Rupa, the concepts of 'seeing' and so on are refuted. Although visible and capable of being bound, this echoes the content analyzed earlier. There are six sentences above, and here only the first and last sentences are mentioned, so only 'visible' and 'capable of being bound' are mentioned. From a rough level, the appearance of Rupa is visible and even capable of being bound. But if analyzed carefully, this is not the case. Both existence and non-existence are explained, so it says 'although'. 'Nature does not abide', below, by negating 'existence', 'non-existence' is revealed. The nature of Rupa is impermanent, existing in a single moment. It is first produced, then exists, then changes, and then disappears, so it is said to 'not abide'. Because it does not abide, it cannot be seen, and even cannot be bound.
Fourth, the appearance of Rupa, below, concludes that killing is not permissible. The substance and phenomena of Rupa are so impermanent, and even cannot be bound, how can it be killed? Below, according to the previous two analyses, it is explained that killing will lead to falling into hell. Each sentence has six meanings. First, in terms of the ten types of Rupa, one is selected, excluding the other nine. If Rupa is the father, and can be killed, and one will receive karmic retribution, then the other nine should not be. If the other nine are not, then there should be no sin. Second, in terms of one type of Rupa, it is explained that there is a meaning of being able to be killed. First, three quantities are mentioned, then three names are listed, and then a separate explanation is given. Among them, it is first explained that past and present Rupas cannot be killed. First, it is mentioned, and then explained. The past Rupa has already disappeared, so it cannot be killed. The present Rupa is only temporarily manifested, and is self-destructing in every moment, so it cannot be killed. Below, the future is explained.
有殺義遮不起故。三如是下以前可殺不可殺義成色不定。四以色不定成殺不定。五以殺不定成報不定。六以報不定破入地獄。報既不定云何說言定入地獄。
自下第二破自招殃造茲重惡。即約此二破入地獄。先破定重。若敕侍臣立斬王下破自招殃。頻婆娑羅往有惡下破入地獄。破定重中初泛先舉一切眾生作業有二。次列兩名。后辨其相。心口作輕。身口心作說之為重。下約此二辨王所作。心念口說身不作者所得報輕重辨前輕。下將驗王。大王昔日口不敕殺但言削足。是則王罪輕於彼輕。何得言重。下次破其自我招殃。前言招殃。此云得罪。眼目異辭。初先直破。王若得罪諸佛世尊亦應得下舉佛類破。就直破中舉重況輕成王無罪。若敕侍臣立斬王首坐時乃斬猶不得罪是舉重也。謂不得斬坐王之頭于彼坐王不敕斬故。況王不敕云何得罪是況輕也。敕殺之中坐起之別猶不得罪。況王昔日但言削足不敕令殺。云何得其殺父之罪。是中但破正殺之罪。不言削足令無有罪。下類破之。何故須類。王有餘執由我削足令父命盡。我于正殺不得無罪。佛今類破。若由削足令父命盡王于正殺而得罪者。諸佛于殺亦有緣由亦應得罪。佛於此殺雖有緣由而不得罪。王于正殺雖有緣由云何得其正殺之罪。文中初言若王得罪諸佛世尊亦應得罪
【現代漢語翻譯】 現代漢語譯本 有殺的意義也不能遮蓋這個事實。三，像這樣，之前關於可殺與不可殺的意義，使得色的性質變得不確定。四，因為色的性質不確定，所以殺的行為也不確定。五，因為殺的行為不確定，所以果報也不確定。六，因為果報不確定，所以破除了必定墮入地獄的說法。果報既然不確定，怎麼能說必定墮入地獄呢？
下面第二部分是破斥自己招致災殃，造下深重罪惡的說法。即根據這兩個方面來破斥墮入地獄的說法。首先破斥罪業的確定性和嚴重性。如果說國王命令侍臣立即斬首，這破斥了自己招致災殃的說法。『頻婆娑羅往有惡』這句破斥了墮入地獄的說法。在破斥罪業的確定性和嚴重性中，首先泛泛地舉出一切眾生的行為有兩種。其次列出兩種名稱。最後辨別它們的相狀。心中所想和口中所說是輕的，身、口、心都參與的行為則被稱為重的。下面根據這兩種行為來辨別國王所作所為的輕重。心中所想和口中所說，但身體沒有參與的行為，所得的果報是輕的，以此來辨別之前的『輕』。下面將要驗證國王的行為。大王昔日口中沒有命令殺人，只是說了削足。那麼，國王的罪過就比那種輕的罪過還要輕。怎麼能說是重的呢？下面破斥他自己招致災殃的說法。前面說『招殃』，這裡說『得罪』，只是用詞不同。首先直接破斥。國王如果因此得罪，諸佛世尊也應該因此得罪，下面舉出佛的例子來破斥。在直接破斥中，舉出重的例子來反證國王無罪。如果命令侍臣立即斬首，國王坐在那裡的時候才斬首，尚且不能算作有罪，這是舉出重的例子。意思是說，不能因為斬了坐在王位上的國王的頭，就認為他有罪，因為坐在王位上的國王沒有下令斬首。更何況國王沒有下令，怎麼能算作有罪呢？在命令殺人中，坐著和站著的區別尚且不能算作有罪。更何況國王昔日只是說了削足，沒有命令殺人。怎麼能算作犯了殺父的罪過呢？這裡只是破斥了直接殺人的罪過，並不是說削足就沒有罪過。下面用類比來破斥。為什麼需要類比呢？因為國王還有疑慮，認為因為我削足才導致父親喪命。我在直接殺人這件事上不能說沒有罪過。佛現在用類比來破斥。如果因為削足導致父親喪命，國王在直接殺人這件事上就有罪的話，那麼，諸佛在殺人這件事上也有因緣，也應該有罪。佛對於這種殺害雖然有因緣，卻不會因此得罪。國王對於直接殺害雖然有因緣，怎麼能算作犯了直接殺害的罪過呢？文中首先說，如果國王因此得罪，諸佛世尊也應該因此得罪。
【English Translation】 English version The meaning of killing cannot obscure this fact. Three, like this, the previous meaning of whether it is permissible to kill or not makes the nature of 'rupa' (form) uncertain. Four, because the nature of 'rupa' is uncertain, the act of killing is also uncertain. Five, because the act of killing is uncertain, the retribution is also uncertain. Six, because the retribution is uncertain, the statement of definitely falling into hell is refuted. Since the retribution is uncertain, how can it be said that one will definitely fall into hell?
The second part below refutes the statement of bringing disaster upon oneself and committing grave evils. That is, based on these two aspects, the statement of falling into hell is refuted. First, refute the certainty and severity of the sin. If it is said that the king ordered the courtiers to behead immediately, this refutes the statement of bringing disaster upon oneself. The phrase 'Bimbisara (name of a king) had evil in the past' refutes the statement of falling into hell. In refuting the certainty and severity of the sin, first, it is generally stated that all sentient beings have two kinds of actions. Second, list the two names. Finally, distinguish their characteristics. What is thought in the mind and spoken in the mouth is light, and actions involving body, mouth, and mind are called heavy. Below, based on these two kinds of actions, distinguish the lightness and heaviness of the king's actions. What is thought in the mind and spoken in the mouth, but the body does not participate in, the retribution obtained is light, thereby distinguishing the previous 'light'. Below, the king's actions will be verified. The Great King did not order to kill in the past, but only said to cut off the feet. Then, the king's sin is lighter than that light sin. How can it be said to be heavy? Below, refute the statement that he brought disaster upon himself. The previous statement was 'bringing disaster', here it is 'offending', just different words. First, directly refute. If the king is guilty of this, all Buddhas (enlightened beings) and World Honored Ones should also be guilty of this, below, give the example of the Buddha to refute. In direct refutation, give a heavy example to disprove the king's innocence. If the king ordered the courtiers to behead immediately, and the beheading only happened when the king was sitting there, it still cannot be considered guilty, this is giving a heavy example. It means that one cannot consider him guilty because the head of the king sitting on the throne was beheaded, because the king sitting on the throne did not order the beheading. Moreover, the king did not order, how can he be considered guilty? In ordering to kill, the difference between sitting and standing still cannot be considered guilty. Moreover, the king only said to cut off the feet in the past, and did not order to kill. How can he be considered guilty of patricide? Here, only the sin of direct killing is refuted, not that cutting off the feet is without sin. Below, use analogy to refute. Why is analogy needed? Because the king still has doubts, thinking that it was because I cut off the feet that my father died. I cannot say that I am not guilty of direct killing. The Buddha now uses analogy to refute. If the king is guilty of direct killing because cutting off the feet led to his father's death, then the Buddhas also have causes and conditions for killing, and should also be guilty. Although the Buddha has causes and conditions for this killing, he will not be guilty of it. Although the king has causes and conditions for direct killing, how can he be considered guilty of direct killing? The text first says that if the king is guilty of this, all Buddhas and World Honored Ones should also be guilty of this.
略舉類破。何以下釋。初先徴問。下對釋之。明佛于殺亦有緣由故應得罪。是中不欲明佛得罪。舉佛如來於殺有緣而不得罪。成彼世王于殺有緣不得正罪。文中四句。一明先王由供諸佛故得為王。先順后返。二若不為下明由作王故被殺害反以顯之。三若汝殺父當有罪下以王類佛令佛得罪。四若佛世尊無得罪下以佛類王成王無罪。諸佛于殺亦有緣由而不得罪。汝獨云何偏得殺罪。
下次破其定入地獄。舉彼先王類以破之。先王作罪悔而不入。王今悔愧云何定入。文中有四。一明類彼女曾於往昔遊行獵鹿殺害仙人。二明仙人臨終生怒遂發惡愿。三王聞悔愧。四舉類世王。是王如是尚得輕受不入地獄況王不爾。而當地獄受果報也。解有兩義。一就因辨況。先王過去心念加害口言敕殺其罪則重。世王今日心雖念害口不敕殺其罪則輕。先王重罪以懺悔故尚得輕受。況王不爾。不同先王口言敕殺而於地獄定受果報。二就果辨況。先王作罪還生愧悔。世王作罪亦生悔心。先王作罪悔得輕受不入地獄。以彼況王何獨不爾偏於地獄定受果報。
自下第三重破向前自我招殃並破無辜。即約此二破入地獄。先破自招。如王言下破其無辜。頻婆娑羅于現世下破入地獄。前中如來舉彼先王自作自受破阿阇世自招之言。故今說言先王自
作還自受之云何令王而得殺罪。自我招殃前已破竟何勞重破。前以世王口不敕殺破其招殃。今以先王自作自受破阿阇世自招之言。有斯不同是故重破。破無辜中如王所言父無辜者牒王上言。下對破之。云何言無對以總徴。夫有罪下對以廣破。有罪有報無惡無報泛立道理。汝父無辜云何有報以理徴破。破入獄中句別有三。一以頻婆現受善報及以惡果。明王不定。二以王不定成殺不定。三以殺不定破定入獄。
上來就殺因緣以破。自下第二就心以破。于中有二。一明罪實無去王執心。二如王宮中常敕屠下就其假有遣王怖心。前中復二。第一明其惺悟是垢狂亂是凈無情過故。二如幻師下明狂惑是垢惺悟是凈知無法故。於事分齊惺悟是垢狂亂是凈。于理分齊狂惑是垢惺悟是凈。前中有四。一明四狂作惡無罪。二約以類王。三明昏醉作惡無罪。四約以類王。就初段中先舉。次列。后明無罪。我弟子中四狂作惡我終不記是人犯惑正明無罪。是人所作不至三惡舉果顯因成因無罪。若還得下舉惺顯狂成狂無罪。后三可知。狂惑是垢惺悟凈中文別有三。一約愚智明殺非真破其實有。二殺法下明知殺無罪破其定有。三有眾生於日出下明因殺無罪破其定有。初中七番明罪非真。皆先立喻。后合可知。
第二段中文別有二。一舉佛
【現代漢語翻譯】 現代漢語譯本：
『作還自受』，怎麼能讓國王承擔殺父的罪責呢？『自我招殃』，之前已經駁斥過了，何必再次駁斥？之前用世俗國王的口諭不能敕令殺人來駁斥『招殃』的說法。現在用先王自己作惡自己承受來駁斥阿阇世（Ajatasattu，未生怨）自己招致罪責的說法。這其中有不同，所以再次駁斥。駁斥『殺無辜』，就像國王所說父親是無辜的，這是陳述國王的觀點。下面進行駁斥。怎麼能說沒有對治呢？這是總的提問。對於有罪的情況，下面用廣泛的論證來駁斥。有罪就有報應，沒有惡就沒有報應，這是普遍成立的道理。你的父親是無辜的，怎麼會有報應呢？用道理來提問駁斥。駁斥『入獄』，這句話可以分為三點。第一，用頻婆（Bimbisara，頻婆娑羅王）現在承受善報以及惡果，來說明國王的說法不確定。第二，因為國王的說法不確定，所以殺父的說法也不確定。第三，因為殺父的說法不確定，所以必定入獄的說法就被駁斥了。
以上是從殺人的因緣來駁斥。下面第二部分從心念上來駁斥。其中有兩點。第一，說明罪過實際上沒有離開國王的執念。第二，就像國王的宮中經常命令屠宰一樣，就其虛假的存在來消除國王的恐懼。前一部分又分為兩點。第一，說明清醒是污垢，狂亂是清凈，因為沒有情感的過失。第二，就像幻術師一樣，說明狂亂迷惑是污垢，清醒是清凈，因為知道沒有實在的法。在事情的界限上，清醒是污垢，狂亂是清凈。在道理的界限上，狂亂迷惑是污垢，清醒是清凈。前一部分有四點。第一，說明四種狂亂狀態下作惡沒有罪。第二，用類似的情況來比喻國王。第三，說明昏迷醉酒狀態下作惡沒有罪。第四，用類似的情況來比喻國王。在第一段中，先提出觀點，然後列舉事例，最後說明沒有罪。我的弟子中，四種狂亂狀態下作惡，我最終不會記這個人犯了罪，這正是說明沒有罪。這個人所做的事情不會導致三惡道，這是舉出結果來顯示原因，成就原因沒有罪。如果恢復清醒，這是舉出清醒來顯示狂亂，成就狂亂沒有罪。後面的三種情況可以類推得知。狂亂迷惑是污垢，清醒是清凈，文句上有三種區別。第一，用愚蠢和智慧來說明殺人不是真實的，駁斥其實有。第二，殺法，說明知道殺人沒有罪，駁斥其定有。第三，有眾生在日出的時候，說明因為殺人沒有罪，駁斥其定有。第一部分中，用七種方式來說明罪過不是真實的。都是先設立比喻，然後結合起來就可以理解。
第二段文句上有兩種區別。第一，舉出佛陀（Buddha，覺者）
【English Translation】 English version:
'The act returns to the doer,' how can the king be made to bear the sin of killing his father? 'I myself invited the calamity,' this has already been refuted before, why refute it again? Previously, the edict of a secular king could not order killing to refute the claim of 'inviting calamity.' Now, the former king himself committed the act and bears the consequences to refute Ajatasattu's (Ajatasattu, Unborn Enemy) claim of inviting the sin himself. There is a difference here, so it is refuted again. Refuting 'killing the innocent,' is like the king saying his father was innocent, which is stating the king's view. Below is the refutation. How can it be said there is no counter-argument? This is a general question. For the case of guilt, a broad argument is used below to refute it. If there is guilt, there is retribution; if there is no evil, there is no retribution, this is a universally established principle. Your father was innocent, how could there be retribution? Use reason to question and refute. Refuting 'imprisonment,' this sentence can be divided into three points. First, using Bimbisara (Bimbisara, King Bimbisara) currently receiving good rewards as well as bad consequences, to show that the king's statement is uncertain. Second, because the king's statement is uncertain, the statement of patricide is also uncertain. Third, because the statement of patricide is uncertain, the statement of certain imprisonment is refuted.
The above is a refutation from the cause and condition of killing. The second part below refutes from the mind. There are two points in it. First, it explains that the sin has not actually left the king's attachment. Second, just as the king's palace often orders slaughter, use its false existence to dispel the king's fear. The former part is further divided into two points. First, it explains that being awake is defilement, and being mad is pure, because there is no fault of emotion. Second, like an illusionist, it explains that madness and delusion are defilement, and being awake is pure, because one knows there is no real dharma. In the boundary of things, being awake is defilement, and being mad is pure. In the boundary of principle, madness and delusion are defilement, and being awake is pure. The former part has four points. First, it explains that committing evil in four states of madness is without sin. Second, use a similar situation to compare the king. Third, it explains that committing evil in a state of unconsciousness and drunkenness is without sin. Fourth, use a similar situation to compare the king. In the first paragraph, first put forward the point of view, then list examples, and finally explain that there is no sin. Among my disciples, committing evil in four states of madness, I will ultimately not record that this person has committed a sin, which is precisely to explain that there is no sin. What this person has done will not lead to the three evil realms, this is to give the result to show the cause, achieving the cause is without sin. If one regains consciousness, this is to give consciousness to show madness, achieving madness is without sin. The latter three situations can be inferred. Madness and delusion are defilement, and being awake is pure, there are three differences in the sentences. First, use foolishness and wisdom to explain that killing is not real, refuting its actual existence. Second, the law of killing, explains that knowing killing is without sin, refuting its certainty. Third, there are sentient beings at sunrise, explaining that because killing is without sin, refuting its certainty. In the first part, seven ways are used to explain that sin is not real. All are first set up with a metaphor, and then combined to be understood.
The second paragraph has two differences in sentences. First, cite the Buddha (Buddha, Awakened One)
類王明知無罪。二舉喻類王明知無罪。前中如來先自彰已知殺無罪。言殺法者是殺方法謂咒藥等。言殺業者正是斷命。言殺果者因殺受報。及解脫者除殺得脫。佛於此事皆悉了知而無有罪。何故無罪。無噁心故。王雖知下以佛類王明王無罪。如來廣知猶尚無罪。王唯知殺云何有罪。前五事中偏知一殺故曰唯知。如佛及王知殺無罪。一切眾生知殺例然。問曰。若知悉無罪者云何佛說眾生有罪。釋言。眾生所有罪者別由噁心不由知殺。若無噁心雖復知殺而無有罪。佛今斥就知殺義邊所以言無。噁心教殺非今無罪。故下如來別教滅除。舉喻類中先舉其喻。如人知酒不飲不醉。亦如知火不觸不燒。下將類王。王亦如是雖復知殺若無殺意云何有罪。自下第三因殺無罪。此明因殺不得正罪。非謂令無削足之罪。非令無故下文之中別教除滅。文中舉事類顯因殺不得罪義。于中初明世間眾生因於日月作種種罪。先順后反。雖因已下彰彼日月實不得罪。可將類王。殺雖因王王亦不得正殺之罪。問曰。因殺若無罪者云何佛說眾生有罪。釋言。因殺不得正罪故佛說無。噁心教殺非命無罪故佛說有。上來第一明罪體無。
自下第二就其假有遣王怖心。于中兩番。一舉羊類父呵王偏懼。二推罪屬愛與王解過遣王憂怖。憂怖過增妨亂受法故須
【現代漢語翻譯】 現代漢語譯本：類王（類似於國王）明知無罪。再次舉例說明，類王明知無罪。之前，如來（Tathagata，佛的稱號）已經親自表明，他知道殺生無罪。說到『殺法』，指的是殺生的方法，比如咒語、藥物等。說到『殺業』，指的正是斷絕生命。說到『殺果』，指的是因為殺生而受到報應。以及『解脫』，指的是去除殺業而得到解脫。佛對於這些事情都完全瞭解，卻沒有罪。為什麼沒有罪？因為沒有噁心。國王雖然知道這些，以下用佛來比類國王，說明國王沒有罪。如來廣博地瞭解這些，尚且沒有罪，國王僅僅知道殺生，怎麼會有罪呢？前面的五件事中，只知道殺生這一件事，所以說『唯知』。如同佛和國王知道殺生無罪，一切眾生知道殺生也是一樣的道理。有人問：如果知道殺生都沒有罪，為什麼佛說眾生有罪呢？解釋說：眾生所有的罪，是因為有噁心，而不是因為知道殺生。如果沒有噁心，即使知道殺生也沒有罪。佛現在是針對知道殺生的意義來說，所以說沒有罪。因為有噁心而教唆殺生，不是現在所說的沒有罪。所以下面如來特別教導要滅除惡心。在舉例說明中，先舉出比喻。比如人知道酒，但不喝就不會醉；也像知道火，但不接觸就不會被燒。下面將比類國王。國王也是這樣，即使知道殺生，如果沒有殺意，怎麼會有罪呢？從這裡開始是第三個原因，因殺無罪。這說明因為殺生不會得到真正的罪，不是說沒有削足之罪（小的罪過）。不是說沒有，下面的經文中會特別教導要去除惡心。文中舉出事例，來顯示因為殺生不會得到罪的意義。其中首先說明世間眾生因為日月而造作種種罪業。先順著說，然後反過來說。雖然因為日月，但日月實際上沒有罪。可以用來比類國王。殺生雖然因為國王，國王也不會得到真正的殺生之罪。有人問：如果因為殺生沒有罪，為什麼佛說眾生有罪呢？解釋說：因為殺生不會得到真正的罪，所以佛說沒有罪。因為有噁心而教唆殺生，不是說沒有罪，所以佛說有罪。上面第一點說明罪的本體是空的。 從下面第二點開始，就假設罪是存在的，來消除國王的恐懼。其中分為兩個部分。一是舉羊的例子，父親呵斥國王過於恐懼。二是將罪歸於愛，來為國王解釋過失，消除國王的憂慮和恐懼。憂慮和恐懼過度會妨礙接受佛法，所以需要消除。
【English Translation】 English version: King-like (Lei Wang, similar to a king) knowing is without guilt. Again, using an analogy, King-like knowing is without guilt. Previously, the Tathagata (Tathagata, title of the Buddha) had personally declared that he knew killing was without guilt. Speaking of 'killing methods' (sha fa), it refers to the methods of killing, such as incantations, medicines, etc. Speaking of 'killing karma' (sha ye), it refers precisely to the severing of life. Speaking of 'killing result' (sha guo), it refers to receiving retribution because of killing. And 'liberation' (jie tuo), refers to removing killing karma and attaining liberation. The Buddha fully understood these matters, yet had no guilt. Why no guilt? Because there was no evil intent. Although the king knows these things, the following uses the Buddha to compare to the king, explaining that the king has no guilt. The Tathagata broadly understands these things, yet still has no guilt; the king only knows killing, how could he have guilt? Among the previous five matters, he only knows the matter of killing, so it is said 'only knows'. Just as the Buddha and the king know killing is without guilt, all sentient beings knowing killing is the same principle. Someone asks: If knowing killing is without guilt, why does the Buddha say sentient beings have guilt? The explanation is: The guilt that sentient beings have is because of evil intent, not because of knowing killing. If there is no evil intent, even if one knows killing, there is no guilt. The Buddha is now addressing the meaning of knowing killing, so he says there is no guilt. Instigating killing with evil intent is not what is being said as without guilt now. Therefore, the Tathagata especially teaches to eliminate evil intent below. In the example, first give the analogy. For example, a person knows wine, but if they don't drink, they won't get drunk; it's also like knowing fire, but if they don't touch it, they won't get burned. Below, the king will be compared. The king is also like this, even if he knows killing, if there is no intention to kill, how could he have guilt? From here begins the third reason, killing is without guilt. This explains that one will not receive true guilt because of killing, it is not saying there is no guilt for cutting off a foot (minor offense). It is not saying there is none, the following scriptures will especially teach to remove evil intent. The text gives examples to show the meaning that one will not receive guilt because of killing. Among them, it first explains that sentient beings in the world create various kinds of karma because of the sun and moon. First speaking in accordance, then speaking in reverse. Although because of the sun and moon, the sun and moon actually have no guilt. This can be used to compare to the king. Although killing is because of the king, the king will not receive the true guilt of killing. Someone asks: If there is no guilt because of killing, why does the Buddha say sentient beings have guilt? The explanation is: Because killing does not result in true guilt, the Buddha says there is no guilt. Instigating killing with evil intent is not saying there is no guilt, so the Buddha says there is guilt. The first point above explains that the essence of guilt is empty. Starting from the second point below, it assumes that guilt exists, in order to dispel the king's fear. It is divided into two parts. First, the example of the sheep, the father scolds the king for being too fearful. Second, attributing the guilt to love, to explain the fault for the king, and dispel the king's worries and fears. Excessive worry and fear will hinder the acceptance of the Dharma, so it needs to be eliminated.
遣之。前中初言如王宮中常敕屠羊心初無懼云何于父獨生懼心呵王偏懼。雖復已下明人與畜寶命齊等責王偏懼。后中初明世間眾生是愛僮僕不得自在。為愛使。
下明為愛使故行殺戮。設有已下推罪屬愛。王不自下明王無過遣王愛怖。
上來第二破遣罪相去王執心。
自下第三明罪實性教王觀入正滅王罪。于中有三。一佛為說法。二爾時世王如佛說下明阿阇世聞法滅罪歡喜發心。三爾時世尊贊阿阇下如來述贊。初中有二。一明罪體相。二夫眾生者名出入息下教生觀入。前中先舉涅槃為譬。后將類殺。問曰。殺淺涅槃義深云何以深而況淺乎。釋言。是中以易況難。就涅槃法明非有無。理在易知。就殺辨之相在難識。故今舉彼易知涅槃以況殺矣。喻中涅槃非有非無明涅槃體。于迷非有。于解非無。而亦是有是有圓也。下類殺中初總。次別後總結之。殺亦如是雖非有無而亦是有是其總也。非有非無論其業體。而亦是有彰其業能能有果故。慚愧下別。別中三番。一就有義明非有無。二就破有入空義中明非有無。三就破空顯實義中明非有無。就初事中慚愧之人則是非有能滅除故。無慚愧者則為非無不能滅故。此論業體。受果報者名之為有彰其業能能得果故。
第二門中空見非有能滅除故。有見非無不能
【現代漢語翻譯】 現代漢語譯本： 讓他離開。前面中間一開始說，就像國王的宮殿中經常命令屠宰羊，心中最初沒有恐懼，為什麼唯獨對父親產生恐懼之心呢？這是在責備國王的偏頗恐懼。即使在下面，也說明人和牲畜的寶貴生命是同等的，責備國王的偏頗恐懼。後面中間一開始說明世間的眾生都是愛的奴僕，不得自在，被愛所驅使。 下面說明因為被愛驅使的緣故而行殺戮。假設在下面，將罪責歸於愛。『王不自』以下說明國王沒有過錯，遣責國王的愛和恐懼。 上面是第二部分，破除遣責的罪相，去除國王的執著之心。 從下面開始是第三部分，闡明罪的真實體性，教導國王觀察並進入正滅，從而消除罪業。其中有三點：一是佛陀為國王說法；二是當時世間的國王，如下面所說，阿阇世（Ajatasattu，未生怨，即國王的名字）聽聞佛法后，罪業消除，歡喜併發菩提心；三是當時世尊讚歎阿阇世，如下來（Tathagata，如來是佛的稱號之一）述說讚揚。最初的部分有兩點：一是闡明罪的體相；二是『夫眾生者名出入息』以下，教導眾生觀察入息和出息。前面的部分先用涅槃（Nirvana，佛教術語，指解脫）作為比喻，後面將涅槃與殺戮進行類比。有人問：殺戮是淺顯的，而涅槃的意義是深奧的，為什麼用深奧的來比況淺顯的呢？回答說：這裡是用容易理解的來比況難以理解的。就涅槃的法來說，闡明非有非無，這個道理容易理解。就殺戮來辨別，其相狀難以認識。所以現在舉出容易理解的涅槃來比況殺戮。比喻中，涅槃非有非無，闡明涅槃的本體。對於迷惑的人來說，涅槃不是有；對於覺悟的人來說，涅槃不是無。而且涅槃也是有，是圓滿的有。下面類比殺戮，先是總說，然後是分別闡述，最後是總結。殺戮也是這樣，雖然非有非無，但也是有，這是總說。非有非無，是論述殺戮的業體。而也是有，是彰顯殺戮的業能，因為殺戮能夠產生果報。『慚愧』以下是分別闡述。分別闡述中有三層意思：一是從有義的角度闡明非有非無；二是從破除有而進入空的義理中闡明非有非無；三是從破除空而顯現真實的義理中闡明非有非無。就最初的事相來說，有慚愧的人，殺業就是非有，因為能夠滅除殺業的緣故。沒有慚愧的人，殺業就為非無，因為不能滅除殺業的緣故。這裡論述的是業的本體。承受果報的人，名為有，彰顯了業的功用，能夠得到果報的緣故。 第二種情況，空見（Sunyata-drsti，佛教術語，指對空性的見解）是非有，因為能夠滅除殺業的緣故。有見（Bhava-drsti，佛教術語，指對存在的見解）是非無，因為不能滅除殺業的緣故。
【English Translation】 English version: Let him go. The initial statement in the middle section says that just as in the king's palace, there are frequent orders to slaughter sheep, and initially there is no fear in the heart, why is there fear only towards one's father? This is rebuking the king's biased fear. Even below, it is explained that the precious lives of humans and livestock are equal, rebuking the king's biased fear. The latter middle section initially explains that sentient beings in the world are all slaves of love, unable to be free, driven by love. Below, it explains that because of being driven by love, killings are carried out. Supposing below, the blame is attributed to love. 'The king does not...' below explains that the king is not at fault, rebuking the king's love and fear. The above is the second part, breaking the appearance of the sin of dismissal, removing the king's attachment. From below begins the third part, clarifying the true nature of sin, teaching the king to observe and enter into true extinction, thereby eliminating karmic offenses. There are three points: first, the Buddha speaks the Dharma for the king; second, the king of that time, as stated below, Ajatasattu (meaning 'unborn enemy', the king's name) after hearing the Dharma, his karmic offenses were eliminated, and he joyfully aroused Bodhicitta (the aspiration for enlightenment); third, at that time, the World-Honored One praised Ajatasattu, as the Tathagata (one of the titles of the Buddha) narrated and praised. The initial part has two points: first, clarifying the nature of sin; second, 'As for sentient beings, their name is breathing in and out...' below, teaching sentient beings to observe inhalation and exhalation. The preceding part first uses Nirvana (a Buddhist term referring to liberation) as a metaphor, and later compares Nirvana with killing. Someone asks: Killing is shallow, while the meaning of Nirvana is profound, why use the profound to compare with the shallow? The answer is: Here, the easily understood is used to compare with the difficult to understand. Regarding the Dharma of Nirvana, clarifying non-existence and non-non-existence, this principle is easy to understand. Regarding killing, its appearance is difficult to recognize. Therefore, now the easily understood Nirvana is used to compare with killing. In the metaphor, Nirvana is neither existent nor non-existent, clarifying the essence of Nirvana. For those who are deluded, Nirvana is not existent; for those who are enlightened, Nirvana is not non-existent. Moreover, Nirvana is also existent, it is complete existence. Below, killing is analogized, first in general, then specifically, and finally summarized. Killing is also like this, although neither existent nor non-existent, it is also existent, this is the general statement. Non-existent and non-non-existent, is discussing the karmic nature of killing. And also existent, is highlighting the karmic power of killing, because killing can produce karmic results. 'Shame and remorse...' below is the specific explanation. There are three levels of specific explanation: first, from the perspective of existence, clarifying non-existence and non-non-existence; second, from the perspective of breaking existence and entering emptiness, clarifying non-existence and non-non-existence; third, from the perspective of breaking emptiness and revealing reality, clarifying non-existence and non-non-existence. Regarding the initial phenomenon, for those who have shame and remorse, the act of killing is non-existent, because it can be eliminated. For those who have no shame and remorse, the act of killing is non-non-existent, because it cannot be eliminated. Here, the essence of karma is discussed. Those who receive karmic retribution are called existent, highlighting the function of karma, because they can obtain karmic results. In the second case, the view of emptiness (Sunyata-drsti, a Buddhist term referring to the view of emptiness) is non-existent, because it can eliminate the act of killing. The view of existence (Bhava-drsti, a Buddhist term referring to the view of existence) is non-non-existent, because it cannot eliminate the act of killing.
滅故。此明業體。有有見者亦名有等障其業能能得果故。于中初辨。何以下釋。有有見者得果報故正解有義。于有見有名有有見。無有見者則無果報舉無顯有。
第三門中常見之人則為非有能斷滅故。證見常種名曰常見。證常之時見法本寂無罪可起所以能滅。無常見者則為非無不能滅故。取著空義名無常見。不能見實永除無想令罪息滅。所以非無。此論業體。常常見者不得無下彰其業能能得報故。于中初舉。何以下釋。于常法性計為定常名常常見。執取之心悉是煩惱。能助殺業得惡報故名有惡果。是故下結。空空見者亦有惡報故前宣說。無常見者則為非無。今據細論。鹿類可知。是故偏言常常見者有惡果矣。上來別釋。以是義下總以結之。上來第一明罪體相。下教觀入滅除王罪。還就向前三番教之。一就上有門明有殺罪生王愧心。令王作其慚愧非有。二色無常下就前破有入。空門中教王觀入令王作其空見非有。三殺無常下就前破空顯實門中教王觀入令王作其常見非有。就初番中夫眾生者名出入息立眾生相。斷出入息故名為殺建立殺相。諸佛隨俗亦說有殺明有不虛。以有殺故應生慚愧。
第二番中句別有五。一教觀無常。色是無常當相辨理。色之因緣亦無常者將果類因。從無常因生色云何常以因顯果。乃至
【現代漢語翻譯】 現代漢語譯本：滅亡消失。這說明了業的本體。那些持有『有見』（認為事物真實存在）的人，也稱為『有』，因為這種執著會障礙其業力，使其無法獲得應有的果報。這裡首先進行辨析，『何以下釋』（為什麼下面要解釋）是爲了說明持有『有見』的人會得到果報，從而正面解釋『有』的含義。對於『有見』，既可以說『有名有有見』（有名稱且有『有見』的實體），也可以說『無有見者則無果報』（沒有『有見』的人就不會有果報），通過否定來彰顯肯定。 第三個門中，持有『常見』（認為事物恒常不變）的人，實際上是『非有』，因為他們能夠斷滅煩惱。證悟到恒常不變的真理，稱為『常見』。在證悟恒常之時，見到法的本質是寂靜的，沒有罪業可以產生，因此能夠滅除煩惱。而持有『無常見』（認為事物斷滅）的人，實際上是『非無』，因為他們不能滅除煩惱。執著于空性的意義，稱為『無常見』。他們不能真正見到實相，永遠消除妄想，使罪業止息，所以說『非無』。這裡討論的是業的本體。持有『常常見』（執著于恒常不變的見解）的人，不會沒有惡報，這彰顯了其業力能夠帶來果報。這裡首先提出，『何以下釋』（為什麼下面要解釋）是爲了說明持有『常常見』的人會得到惡報。對於恒常不變的法性，如果執著地認為是固定不變的，就稱為『常常見』。這種執取之心都是煩惱，能夠助長殺業，得到惡報，所以說有惡果。因此下面總結說，執著于空性的『空空見』也有惡報，所以前面才說持有『無常見』的人實際上是『非無』。現在根據更細緻的分析，就像鹿的例子一樣可以理解。所以特別強調持有『常常見』的人會有惡果。以上是分別解釋，下面用總結性的語言來概括。以上第一部分說明了罪的本體和相狀，下面教導通過觀想進入滅除國王罪業的境界。仍然按照前面的三個步驟來教導。第一，就『有』的方面說明有殺罪會使國王產生愧疚之心，使國王產生慚愧，認識到『非有』。第二，『色無常』（色是無常的）以下，就前面破除『有』進入空性的方面，教導國王觀想進入空性，使國王產生空性的見解，認識到『非有』。第三，『殺無常』（殺是無常的）以下，就前面破除空性顯現實相的方面，教導國王觀想進入，使國王產生常見的見解，認識到『非有』。就第一個步驟來說，所謂的眾生，是指以出入息為標誌的生命體。斷絕出入息，就稱為殺，建立了殺的相狀。諸佛隨順世俗的說法，也說有殺，說明『有』不是虛假的。因為有殺業，所以應該產生慚愧之心。 第二個步驟中，句子分別有五個方面。第一，教導觀想無常。色是無常的，應當辨別其理。色的因緣也是無常的，這是用結果來類比原因。從無常的因緣產生色，怎麼會是常呢？用原因來顯示結果。乃至
【English Translation】 English version: Extinction and disappearance. This clarifies the substance of karma. Those who hold 'having-views' (believing in the real existence of things) are also called 'having,' because this attachment obstructs their karmic power, preventing them from obtaining the due retribution. Here, we first make a distinction. 'Why explain below' is to illustrate that those who hold 'having-views' will receive retribution, thereby positively explaining the meaning of 'having.' Regarding 'having-views,' one can say 'having a name and having-views' (having a name and a real entity with 'having-views'), or one can say 'those without having-views will have no retribution,' using negation to highlight affirmation. In the third gate, those who hold 'eternalism' (believing in the unchanging nature of things) are actually 'non-existent,' because they can extinguish afflictions. Realizing the unchanging truth is called 'eternalism.' At the time of realizing eternity, seeing the essence of Dharma as quiescent, there is no sin to arise, therefore afflictions can be extinguished. Those who hold 'annihilationism' (believing in the annihilation of things) are actually 'non-non-existent,' because they cannot extinguish afflictions. Clinging to the meaning of emptiness is called 'annihilationism.' They cannot truly see reality, permanently eliminate delusions, and stop sins from ceasing, so it is said 'non-non-existent.' This discusses the substance of karma. Those who hold 'eternal-eternalism' (clinging to the view of unchanging eternity) will not be without bad retribution, which highlights that their karmic power can bring retribution. Here, we first propose, 'Why explain below' is to illustrate that those who hold 'eternal-eternalism' will receive bad retribution. Regarding the unchanging nature of Dharma, if one stubbornly believes it to be fixed and unchanging, it is called 'eternal-eternalism.' This clinging mind is all affliction, which can help the killing karma and get bad retribution, so it is said to have bad consequences. Therefore, the following concludes that clinging to the emptiness of 'emptiness-emptiness' also has bad retribution, so it was said earlier that those who hold 'annihilationism' are actually 'non-non-existent.' Now, according to a more detailed analysis, it can be understood like the example of the deer. Therefore, it is particularly emphasized that those who hold 'eternal-eternalism' will have bad consequences. The above is a separate explanation, and the following uses summary language to summarize. The first part above describes the substance and appearance of sin, and the following teaches to enter the realm of extinguishing the king's sins through contemplation. Still teach according to the previous three steps. First, on the aspect of 'having,' it is explained that having killing sins will cause the king to feel guilty, make the king feel ashamed, and realize 'non-having.' Second, 'form is impermanent' below, on the aspect of breaking 'having' and entering emptiness, teach the king to contemplate entering emptiness, make the king have the view of emptiness, and realize 'non-having.' Third, 'killing is impermanent' below, on the aspect of breaking emptiness and revealing reality, teach the king to contemplate entering, make the king have the common view, and realize 'non-having.' In the first step, the so-called sentient beings refer to living beings marked by inhalation and exhalation. Cutting off inhalation and exhalation is called killing, and the appearance of killing is established. The Buddhas follow the worldly saying and also say that there is killing, indicating that 'having' is not false. Because there is killing karma, one should feel ashamed. In the second step, the sentences have five aspects respectively. First, teach to contemplate impermanence. Form is impermanent, and its principle should be distinguished. The causes and conditions of form are also impermanent, which is to compare the result with the cause. How can form be permanent when it arises from impermanent causes and conditions? Use the cause to show the result. And so on
識無常者當相辨理。謂從受陰至識無常識之因緣亦無常者將果類因。從無常因生滅云何常以因顯果。二以無常顯于苦義三以苦義顯于空義四以空義顯于無我。五以無常苦空無我顯成無殺。
第三番中句別有三。一教世王舍虛入實。言殺無常得常涅槃者據實返望由來無陰陰。既不有知復就何宣說無常。舍離五陰無常之相是以言殺。蓋乃是其無殺為殺。以離相故證法本寂。是故名為得常涅槃。殺苦得樂乃至殺于無我得我類亦同然。所證真實如來藏體。不變稱常。寂滅云樂。不虛曰實。自實名我。又法自在亦名為我。二若教下明觀利益。上與佛同。三我亦殺下以同破別。我殺無常苦空無我不入地獄汝云何入據斯以驅。空淺有深其理不虛上來第一佛為說法。自下第二明阿阇世聞法滅罪歡喜發心。于中有五。一阿阇世如教正觀。二即白佛下歡喜自慶。三我今見佛以是見下重起願心。四語耆婆下重自喜慶。五以種種下慶蒙法利供養讚歎迴向發願。初段可知。
第二段中所慶有五。一慶有所解。二我曾聞下慶蒙佛恩。三我亦聞下慶有所同。四我見世間從伊蘭下慶有所生。五我若不遇如來已下慶有所免。初中先明今日所解知色無常乃至知識亦知余義就治言耳。我本若知則不作罪傷本不解反以言之。第二句中我昔聞佛常為眾
【現代漢語翻譯】 現代漢語譯本：認識到『識』（Vijnana，了別作用）是無常的，應當辨別其中的道理。也就是說，從受陰（Vedana-skandha，感受蘊）到識陰（Vijnana-skandha，識蘊）都是無常的，『識』的因緣也是無常的，這是將果歸類於因。從無常的因產生滅，怎麼能說是常呢？這是用因來顯示果。其次，用無常來顯示苦的含義；第三，用苦的含義來顯示空的含義；第四，用空的含義來顯示無我的含義；第五，用無常、苦、空、無我來顯示不殺生。
第三段中，每一句都有三個含義。第一，教導世間的國王捨棄虛妄而進入真實。說殺掉無常就能得到常樂涅槃（Nirvana，寂滅）的人，實際上是反過來觀察，本來就沒有陰（Skandha，蘊）存在。既然沒有知覺，又向誰宣說無常呢？舍離五陰（Panca-skandha，五蘊）的無常之相，所以才說是『殺』。這實際上是以無殺為殺，因為遠離了相，所以證得法的本來寂滅。因此名為得到常樂涅槃。殺掉苦得到樂，乃至殺掉無我得到我，道理也是一樣的。所證得的真實是如來藏（Tathagatagarbha，如來法身）的體性，不變所以稱為常，寂滅所以稱為樂，不虛妄所以稱為實，自在真實所以稱為我。而且法的自在也稱為我。第二，如果教導下面的人明白觀想的利益，就和佛一樣。第三，『我亦殺』以下，用相同的方式來破斥不同之處。我說殺掉無常、苦、空、無我不會墮入地獄，你們怎麼會墮入地獄呢？這是用來驅除（罪惡）的。空是淺顯的，有是深刻的，這個道理是不虛妄的。上面第一部分是佛為（阿阇世王）說法。從下面第二部分開始，說明阿阇世（Ajatasattu，未生怨）聽到佛法后消滅罪業，歡喜發心。其中有五個方面：一是阿阇世如教導那樣正確地觀想；二是『即白佛下』，歡喜地自我慶幸；三是『我今見佛』，以這個見佛的因緣重新發起願心；四是『語耆婆下』，再次自我喜慶；五是『以種種下』，慶幸蒙受佛法的利益，供養讚歎，迴向發願。第一段的內容可以理解。
第二段中所慶幸的有五個方面：一是慶幸有所理解；二是『我曾聞下』，慶幸蒙受佛的恩德；三是『我亦聞下』，慶幸有所相同；四是『我見世間從伊蘭下』，慶幸有所生髮；五是『我若不遇如來已下』，慶幸有所免除。第一點中，先說明今天所理解的，知道色（Rupa，色蘊）是無常的，乃至知識也是無常的，也知道其他的含義，這是就對治（煩惱）而言的。我本來如果知道這些，就不會作惡犯罪，因為本來不理解，所以反過來說。第二句中，我過去聽佛經常為大眾（說法）
【English Translation】 English version: Those who recognize that 『Vijnana』 (consciousness, the function of discernment) is impermanent should discern the underlying principle. That is to say, from Vedana-skandha (the aggregate of feeling) to Vijnana-skandha (the aggregate of consciousness) are all impermanent, and the causes and conditions of 『Vijnana』 are also impermanent. This is categorizing the result as the cause. Since impermanent causes produce cessation, how can it be said to be permanent? This is using the cause to reveal the result. Secondly, using impermanence to reveal the meaning of suffering; thirdly, using the meaning of suffering to reveal the meaning of emptiness; fourthly, using the meaning of emptiness to reveal the meaning of no-self; fifthly, using impermanence, suffering, emptiness, and no-self to reveal non-killing.
In the third section, each sentence has three meanings. First, it teaches the kings of the world to abandon the false and enter the truth. Those who say that killing impermanence can attain the permanent Nirvana (extinction) are actually looking back and observing that there are originally no Skandhas (aggregates). Since there is no perception, to whom is impermanence being preached? Abandoning the impermanent aspect of the five Skandhas (Panca-skandha, the five aggregates), that is why it is said to be 『killing』. This is actually taking non-killing as killing, because one is separated from appearances, therefore one attains the original quiescence of the Dharma. Therefore, it is called attaining permanent Nirvana. Killing suffering to attain happiness, and even killing no-self to attain self, the principle is the same. What is attained is the true nature of the Tathagatagarbha (the womb of the Thus Come One), unchanging, therefore called permanent; quiescent, therefore called happiness; not false, therefore called truth; self-existent and real, therefore called self. Moreover, the freedom of the Dharma is also called self. Secondly, if one teaches those below to understand the benefits of contemplation, it is the same as the Buddha. Thirdly, from 『I also kill』 onwards, using the same method to refute the differences. I say that killing impermanence, suffering, emptiness, and no-self will not lead to hell, how can you enter hell? This is used to dispel (evil). Emptiness is shallow, existence is profound, this principle is not false. The first part above is the Buddha preaching the Dharma to (King Ajatasattu). From the second part below, it explains how Ajatasattu (unborn enemy) extinguished his sins and joyfully aroused his aspiration after hearing the Dharma. There are five aspects: first, Ajatasattu contemplates correctly as taught; second, 『immediately said to the Buddha below』, joyfully congratulating himself; third, 『I now see the Buddha』, using this cause of seeing the Buddha to re-arouse his aspiration; fourth, 『said to Jivaka below』, congratulating himself again; fifth, 『with various below』, rejoicing in receiving the benefits of the Dharma, making offerings, praising, dedicating merit, and making vows. The content of the first section can be understood.
In the second section, there are five aspects of rejoicing: first, rejoicing in having some understanding; second, 『I once heard below』, rejoicing in receiving the Buddha's grace; third, 『I also heard below』, rejoicing in having something in common; fourth, 『I see the world from Elan below』, rejoicing in having something arising; fifth, 『If I had not met the Thus Come One below』, rejoicing in having something avoided. In the first point, first explain what is understood today, knowing that Rupa (form) is impermanent, and even knowledge is impermanent, and also knowing other meanings, this is in terms of counteracting (afflictions). If I had known these things originally, I would not have committed evil deeds and crimes, because I did not understand originally, so I say it the other way around. In the second sentence, I used to hear the Buddha often for the assembly (preaching the Dharma).
生而作父母舉昔所聞。雖聞已下彰昔未審。今則已下明今定知。世王正解蒙佛教生。故今知佛為生父母。第三句中先舉昔聞。雖聞已下彰昔未審。我今來下明今始知。常樂我凈世王未證故略不論。第四句中我見世間從伊蘭子生伊蘭樹不見伊蘭生栴檀樹舉昔不見。今見伊蘭生栴檀樹明今始見。伊蘭子者我身是也約喻顯已。第五句中慶免地獄反以顯之。此第二竟。
第三重起願心之中文別有三。一自行兼他。由王發願令無量人發菩提心。二以如是下他利兼自。由彼發心王罪微薄。三王及下總結皆發。前中先明王自發愿。后令他發。前中我今見佛功德破壞眾生煩惱噁心略起願意。佛言已下如來記嘆。若我審下重興大愿。他發可知。
第二段中先明他發。后明世王重。罪得薄。第三可知。
就第四段重自慶中先慶所得。后慶得為諸佛弟子。前中初先列已所得。謂得出世凈天之身長命常身令諸眾生髮菩提下辨其所得。菩薩化他即是自受是故令生髮菩提心名得天身長命常身。自下第五慶蒙法利供養讚歎迴向發願。初先供養。次為讚歎。我今見下明其迴向。我遇惡下明其發願。嘆中有其九行半偈。初七行半嘆佛口業。次有一偈嘆佛意業。末後一偈嘆佛身業。就口業中初有三偈嘆不妄語。次一偈半嘆不惡口。次有半
【現代漢語翻譯】 現代漢語譯本：出生后，父母會講述過去聽聞的事情。『雖聞已下』是表明過去聽聞的並不真切明白。『今則已下』是說明現在才真正明白。世間的國王通過正確的理解，蒙受佛陀的教化而得生。因此現在才知道佛陀是（眾生的）生身父母。第三句中，先提出過去聽聞的事情。『雖聞已下』是表明過去聽聞的並不真切明白。『我今來下』是說明現在才開始明白。常、樂、我、凈，世間的國王沒有證得，所以略而不論。第四句中，『我見世間從伊蘭子（指惡臭的樹木的種子）生伊蘭樹（指惡臭的樹木），不見伊蘭生栴檀樹（指珍貴的香木）』，這是舉出過去所未見的。『今見伊蘭生栴檀樹』，是說明現在才開始見到。伊蘭子，指的就是我的身體，這是用比喻來顯明道理。第五句中，慶幸免於地獄之苦，反過來是爲了彰顯佛法的功德。這是第二重含義的結束。 第三重含義是發起願心，其中內容又分為三部分。第一部分是自行兼顧他人，由國王發起誓願，令無量的人發起菩提心（指追求覺悟的心）。第二部分是『以如是下』，是利他兼顧自身，因為他人發菩提心，國王的罪業變得輕微。第三部分是『王及下』，總結大家共同發願。在第一部分中，先說明國王自己發願，然後令他人發願。在國王自己發願的部分中，『我今見佛功德破壞眾生煩惱噁心』，這是略微地發起願心。『佛言已下』是如來（指佛陀）的記述和讚歎。『若我審下』是重新興起大愿。他人發願的部分可以類推得知。 第二段中，先說明他人發願，然後說明世間的國王，罪業得以減輕。第三部分可以類推得知。 就第四段重新自我慶幸中，先慶幸自己所得到的，然後慶幸自己得以成為諸佛的弟子。在前面的部分中，首先列出已經得到的，也就是得出世的清凈天人之身，長壽常在之身，『令諸眾生髮菩提下』是辨明他所得到的。菩薩（指追求覺悟的修行者）教化他人，也就是自己受益，因此令眾生髮起菩提心，名為得到天人之身，長壽常在之身。『自下第五』是慶幸蒙受佛法的利益，供養、讚歎、迴向、發願。首先是供養，其次是讚歎。『我今見下』是說明他的迴向。『我遇惡下』是說明他的發願。讚歎中有九行半的偈頌。最初七行半是讚歎佛陀的口業，接下來有一偈是讚歎佛陀的意業，最後有一偈是讚歎佛陀的身業。就口業中，最初有三偈是讚歎佛陀的不妄語，其次有一偈半是讚歎佛陀的不惡口，接下來有半偈
【English Translation】 English version: After birth, parents would recount what they had heard in the past. 'Though heard below' signifies that what was heard in the past was not truly understood. 'Now then below' clarifies that only now is there genuine understanding. Worldly kings, through correct understanding, are born through the Buddha's teachings. Therefore, now it is known that the Buddha is the (beings') birth parents. In the third sentence, the past hearing is first mentioned. 'Though heard below' indicates that what was heard in the past was not truly understood. 'I now come below' explains that only now is understanding beginning. Permanence, joy, self, and purity, the worldly king has not attained, so they are briefly omitted. In the fourth sentence, 'I see in the world that from the seed of the Eranda (referring to the seed of a foul-smelling tree) grows the Eranda tree (referring to the foul-smelling tree), and I do not see the Eranda growing the Chandana tree (referring to the precious sandalwood),' this is citing what was not seen in the past. 'Now I see the Eranda growing the Chandana tree,' this explains that only now is it beginning to be seen. The Eranda seed refers to my body, this is using a metaphor to clarify the principle. In the fifth sentence, rejoicing at being freed from the suffering of hell, conversely, is to highlight the merits of the Buddha's Dharma. This is the end of the second meaning. The third meaning is to arouse the vow mind, within which the content is further divided into three parts. The first part is benefiting oneself and others, with the king making a vow, causing countless people to arouse Bodhicitta (the mind seeking enlightenment). The second part is 'With such below,' which is benefiting others while benefiting oneself, because others arouse Bodhicitta, the king's sins become lighter. The third part is 'King and below,' summarizing everyone making vows together. In the first part, it first explains the king making vows himself, then causing others to make vows. In the part where the king makes vows himself, 'I now see the Buddha's merits destroying beings' afflictions and evil minds,' this is slightly arousing the vow mind. 'Buddha said below' is the Tathagata's (referring to the Buddha) record and praise. 'If I truly below' is re-arousing the great vow. The part where others make vows can be inferred. In the second section, it first explains others making vows, then explains that the worldly king's sins are reduced. The third part can be inferred. Regarding the fourth section, re-rejoicing in oneself, first rejoicing in what one has obtained, then rejoicing in being able to become a disciple of all Buddhas. In the preceding part, it first lists what has already been obtained, which is obtaining the pure celestial body of the world, a long-lived and constant body, 'causing all beings to arouse Bodhi below' is to discern what he has obtained. A Bodhisattva (referring to a practitioner seeking enlightenment) teaching others is benefiting oneself, therefore causing beings to arouse Bodhicitta is called obtaining a celestial body, a long-lived and constant body. 'From below fifth' is rejoicing in receiving the benefits of the Buddha's Dharma, offering, praising, dedicating, and vowing. First is offering, then praising. 'I now see below' is explaining his dedication. 'I encounter evil below' is explaining his vow. In the praise, there are nine and a half lines of verses. The first seven and a half lines praise the Buddha's speech karma, then there is one verse praising the Buddha's mind karma, and finally, there is one verse praising the Buddha's body karma. Regarding speech karma, initially, there are three verses praising the Buddha's non-false speech, then there is one and a half verses praising the Buddha's non-harsh speech, then there is half a verse
偈嘆不兩舌。后兩偈半嘆不綺語。不妄語中實語一門明其當法。微妙一門明能顯法。善巧句等七句之文廣顯前妙。末後一偈廣顯前實。就顯妙中善巧于句以為一門。言能順教。善巧于義復為一門。語能顯義。甚深秘藏為眾顯示廣前善義。所有廣言為眾略語廣前答句。具足是語善能療生總以結嘆。就廣實中若有眾生聞是語者聞前善巧句義等語。若信不信定知佛說顯其實義。眾生於法信謗不同。是故有其信與不信。世王自道我今定知是佛所說終無虛妄。不惡口中初明如來自言柔軟。次明為他所以說粗。后明粗濡同歸第一。是故已下結已歸敬。不兩舌中明佛常作和合之言名為一味。如海喻之。不綺語中佛語稱法無有綺異名第一諦。以言稱法故無無義明其語凈。下明益人。于中初偈能說廣法令人入實。后之一偈善說深法令人舍相。意業可知。身中慈悲現化所因。為眾苦行隨物起化。如著鬼魅喻前慈悲。狂亂多作喻前苦行。就回向中有其三偈。初偈自利。用己善根迴向菩提。后二利他。于中初偈用己善根愿求三寶常在益物。后偈用善愿破眾生四魔惡病。
愿中三偈。初偈自利愿不造惡。后二利他。于中初半愿生髮心。次有半偈愿生思佛。次有半偈愿生破惱。末後半偈愿生見性。
自下第三如來述贊。于中初就現在贊
嘆。汝昔已下就過已嘆。從今已下就當述勸。先勸后釋。此第二竟。
自下第三世王還宮。
天行品者如雜華說。品中第三明其天行。天行正是菩薩八禪。今不廣說。玄指雜華。依佛名經。雜華猶是華嚴經矣。
嬰兒品者。五行之中前四已竟。今次解釋嬰兒行義。名嬰兒品。不起後過是嬰兒義。文中初問次辨后結。辨中有二。一明佛菩薩自德嬰兒。二如嬰兒啼哭時下明佛菩薩化嬰兒故名嬰兒行。前中先明如來嬰兒。后明菩薩。就如來中四番辨釋。初番通就三業以釋。后三偏就口業而辨。前中先喻。不能起住明嬰兒心。不能來去明嬰兒身。不能語言明嬰兒口。下約顯法。文顯可知。后二可解。是中為明菩薩五行。何故說佛。舉佛為令菩薩學故。
就菩薩中初就化他心無分別解嬰兒行。后就自行離過以釋。文皆可知。
就化嬰兒名嬰兒中先喻后合。喻中先別。后總結之。別中楊華喻化凡夫。木牛木馬喻化二乘。木男木少喻說眾生化小菩薩。喻化凡中句別有四。初嬰兒啼時喻化所隨。眾生造惡名為啼哭。二父母下喻明化相父母喻佛。楊樹黃葉喻天果報。勸其止惡故言莫啼。假說天報以為常樂我凈之法。授之令得名與汝金。三嬰兒見下喻明化益聞說天樂。為求得故止不為惡名兒已見生真金想便
【現代漢語翻譯】 現代漢語譯本：嘆息。你過去已經犯下的過錯，已經嘆息過了。從今以後，就應當述說勸誡。先勸誡，后解釋。這是第二部分結束。
下面是第三部分，世王返回宮殿。
關於天行品，就像《雜華經》（指《華嚴經》的早期版本）所說的那樣。品中第三部分闡明天行。天行正是菩薩的八禪。現在不詳細說明。玄指《雜華經》。依據《佛名經》，《雜華經》就是《華嚴經》。
關於嬰兒品。五行之中，前四種已經結束。現在解釋嬰兒行的意義，名為嬰兒品。不起後來的過錯，是嬰兒的意義。文中先提問，然後辨析，最後總結。辨析中有兩點。一是闡明佛菩薩自身具有的德行，如同嬰兒。二是如同嬰兒啼哭時，闡明佛菩薩爲了教化嬰兒而名為嬰兒行。前面一部分先闡明如來的嬰兒行，然後闡明菩薩的嬰兒行。就如來部分，分四次辨析解釋。第一次是總的就身、口、意三業來解釋。后三次偏重於就口業來辨析。第一次先用比喻。不能起住，說明嬰兒的心。不能來去，說明嬰兒的身。不能說話，說明嬰兒的口。下面是顯現的法。文義顯明，可以理解。后兩次可以解釋。這裡是爲了闡明菩薩的五行，為什麼要說佛呢？舉佛是爲了讓菩薩學習。
就菩薩部分，先就教化他人時心中沒有分別來解釋嬰兒行。然後就自身修行遠離過錯來解釋。文義都可以理解。
就教化嬰兒名為嬰兒的部分，先用比喻，然後結合起來。比喻中先分別，然後總結。分別中，楊華比喻教化凡夫。木牛木馬比喻教化二乘（聲聞乘和緣覺乘）。木男木少比喻說眾生教化小菩薩。比喻教化凡夫中，句子分別有四種。一是嬰兒啼哭時，比喻教化所隨順。眾生造惡，名為啼哭。二是父母，比喻闡明教化的形象，父母比喻佛。楊樹黃葉比喻天上的果報。勸他們停止作惡，所以說『不要哭』。假設說天上的果報是常、樂、我、凈之法。授予他們，讓他們得到，名為『給你金子』。三是嬰兒看見，比喻闡明教化的利益，聽到說天上的快樂。爲了求得的緣故，停止不作惡，名為嬰兒已經產生了真金的想法。
【English Translation】 English version: Alas. You have already lamented the faults you committed in the past. From now on, you should describe and exhort. First exhort, then explain. This concludes the second section.
The following is the third section, the return of the world king to the palace.
Regarding the 'Heavenly Conduct' chapter, it is as described in the Avataṃsaka Sūtra (early version of the Huayan Sutra). The third part of the chapter elucidates heavenly conduct. Heavenly conduct is precisely the eight dhyanas (meditative states) of a Bodhisattva. I will not elaborate now. 'Mysterious' refers to the Avataṃsaka Sūtra. According to the Buddha Names Sutra, the Avataṃsaka Sūtra is the Huayan Sutra.
Regarding the 'Infant Conduct' chapter. Among the five conducts, the first four have concluded. Now, I will explain the meaning of infant conduct, named the 'Infant Conduct' chapter. Not creating subsequent faults is the meaning of 'infant'. In the text, there is first a question, then an analysis, and finally a conclusion. There are two points in the analysis. First, it elucidates the virtues inherent in Buddhas and Bodhisattvas, like infants. Second, like when an infant cries, it elucidates that Buddhas and Bodhisattvas are named 'infant conduct' because they teach infants. The first part first elucidates the Tathagata's (如來) infant conduct, then elucidates the Bodhisattva's infant conduct. Regarding the Tathagata part, it is analyzed and explained in four instances. The first instance explains it generally in terms of the three karmas (三業) of body, speech, and mind. The latter three instances focus on analyzing it in terms of speech karma. The first instance first uses a metaphor. Not being able to rise and stay still illustrates the infant's mind. Not being able to come and go illustrates the infant's body. Not being able to speak illustrates the infant's mouth. Below are the manifested dharmas (法). The meaning of the text is clear and understandable. The latter two instances can be explained. Here, it is to elucidate the five conducts of Bodhisattvas. Why speak of the Buddha? Mentioning the Buddha is to have Bodhisattvas learn.
Regarding the Bodhisattva part, it first explains infant conduct in terms of having no discrimination in mind when teaching others. Then, it explains it in terms of cultivating oneself to stay away from faults. The meaning of the text is understandable.
Regarding the part where teaching infants is named 'infant', it first uses a metaphor, then combines it. In the metaphor, it first distinguishes, then summarizes. In the distinction, willow flowers are a metaphor for teaching ordinary people. Wooden cows and wooden horses are a metaphor for teaching the Two Vehicles (二乘) (Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)). Wooden boys and wooden youths are a metaphor for saying that sentient beings teach small Bodhisattvas. In the metaphor of teaching ordinary people, the sentences are divided into four types. First, when an infant cries, it is a metaphor for teaching what is followed. Sentient beings creating evil is called crying. Second, 'parents' is a metaphor for elucidating the image of teaching; 'parents' is a metaphor for the Buddha. Willow trees and yellow leaves are a metaphor for heavenly rewards. Exhorting them to stop doing evil, therefore it is said, 'Do not cry'. Supposedly, heavenly rewards are the dharmas of permanence, bliss, self, and purity (常、樂、我、凈). Granting them, allowing them to obtain it, is called 'giving you gold'. Third, when an infant sees, it is a metaphor for elucidating the benefits of teaching, hearing about heavenly bliss. For the sake of seeking to obtain it, stopping from doing evil is called the infant already having the thought of real gold.
止不啼。四然此下明化非真。喻化二乘及小菩薩一處論之。準前類合應有四句。文中少初嬰兒啼時但有後三。木牛木馬木男木女喻顯化相。木馬木牛喻小乘法。木男木女喻眾生相。嬰兒見下喻明化益。據后且言生男女相實非男女明化非真。據後偏言實非男女。以是下結。據後偏言作男女想名嬰兒行。
下合顯法。如來亦爾合前父母。下明化益。然上喻中楊葉之喻一處別論。牛馬男女一處而舉。今此閤中楊葉牛馬一處合之。木男木女在後別合。文之左右。就合楊葉牛馬喻中文別有四。一合明化凡。二若有眾生厭生死下合明化小。三如彼嬰兒于非合下就前化凡明佛非虛。四如彼嬰兒于非牛下就前化小明佛化意。初中依上喻中四句次第合之。若有眾生欲造眾惡合上初句嬰兒啼時。如來為下合第二句父母即以楊樹黃葉語言莫啼我與汝金。眾生聞下合第三句嬰兒見已即止不啼。實是生死無常已下合第四句實非金也。
第二段中若有眾生厭生死時合初所少嬰兒啼時。如來則為說於二乘合第二句木牛木馬。實無二乘超合第四明化非真。以二死故知生死下卻合第三明其化益。以二乘故知生無過見涅槃樂向小之益。以是見下趣大之益。由得小故便知有大。已所不得起意趣求是其益也。則能自知有斷不斷明知集也。知分段因是
【現代漢語翻譯】 現代漢語譯本 止不啼：這是因為下面的內容說明了化現並非真實。這裡用比喻來說明化現的二乘（聲聞乘和緣覺乘）和小菩薩。按照之前的類別，應該有四句話。文中缺少第一句，即嬰兒啼哭的時候，只有後面的三句。木牛、木馬、木男、木女比喻顯現的化相。木馬、木牛比喻小乘佛法。木男、木女比喻眾生的相狀。嬰兒看見（金葉）后停止啼哭，比喻說明化現的利益。根據後面的內容，只說生男女的相狀，實際上並非男女，說明化現並非真實。根據後面的內容，偏重說實際上並非男女。因此下面總結說，根據後面的內容，產生男女的想法，叫做嬰兒的行為。
下面是結合顯法（真實之法）。『如來亦爾』，是結合前面的父母（的比喻）。下面說明化現的利益。然而，上面的比喻中，楊葉的比喻單獨論述，牛馬男女放在一起舉例。現在這個結合中，楊葉牛馬放在一起結合，木男木女在後面單獨結合。這是文中的左右呼應。就結合楊葉牛馬的比喻中，文中又有四點：一是結合說明化凡（化導凡夫）。二是『若有眾生厭生死』，是結合說明化小（化導小乘）。三是『如彼嬰兒于非合』，是就前面的化凡說明佛陀並非虛妄。四是『如彼嬰兒于非牛』，是就前面的化小說明佛陀化導的用意。第一點中，依照上面比喻中的四句話的順序來結合。『若有眾生欲造眾惡』，是結合上面第一句的嬰兒啼哭的時候。『如來為』，是結合第二句的父母用楊樹的黃葉說『不要哭，我給你金子』。『眾生聞』，是結合第三句的嬰兒看見后就停止啼哭。『實是生死無常已下』，是結合第四句的實際上並非金子。
第二段中，『若有眾生厭生死時』，是結合最初缺少的嬰兒啼哭的時候。『如來則為說於二乘』，是結合第二句的木牛木馬。『實無二乘超』，是結合第四句的說明化現並非真實。『以二死故知生死』，是反過來結合第三句，說明化現的利益。因為有二乘，所以知道生死是過患，看見涅槃是快樂，這是趨向小乘的利益。『以是見下』，是趨向大乘的利益。由於得到小乘，就知道有大乘。因為自己沒有得到，所以產生意願去追求，這就是利益。『則能自知有斷不斷』，是明明知道集（苦集滅道中的集）。知道分段的因是。
【English Translation】 English version 'Zhi Bu Ti (止不啼)': This is because the following explains that manifestations are not real. This uses a metaphor to illustrate the manifested Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and small Bodhisattvas. According to the previous categories, there should be four sentences. The first sentence, when the baby cries, is missing in the text; only the last three sentences are present. Wooden cows, wooden horses, wooden boys, and wooden girls are metaphors for the manifested appearances. Wooden horses and wooden cows are metaphors for the Small Vehicle Dharma. Wooden boys and wooden girls are metaphors for the appearances of sentient beings. The baby stopping crying after seeing (the golden leaves) is a metaphor for explaining the benefits of manifestation. According to the following content, it only says the appearance of giving birth to boys and girls, but in reality, they are not boys and girls, explaining that manifestation is not real. According to the following content, it emphasizes that in reality, they are not boys and girls. Therefore, the following concludes that according to the following content, having the thought of boys and girls is called the behavior of a baby.
The following is the combination of manifesting the Dharma (the real Dharma). 'Tathāgata is also like this' combines the previous metaphor of parents. The following explains the benefits of manifestation. However, in the above metaphor, the metaphor of the poplar leaves is discussed separately, while the cows, horses, boys, and girls are mentioned together. In this combination, the poplar leaves, cows, and horses are combined together, while the wooden boys and wooden girls are combined separately later. This is the left-right correspondence in the text. Regarding the combination of the poplar leaves, cows, and horses, there are four points in the text: First, it combines to explain the transformation of ordinary beings. Second, 'If there are sentient beings who are weary of birth and death' combines to explain the transformation of the Small Vehicle. Third, 'Like that baby with non-union' uses the previous transformation of ordinary beings to explain that the Buddha is not false. Fourth, 'Like that baby with non-cow' uses the previous transformation of the Small Vehicle to explain the Buddha's intention of transformation. In the first point, it combines according to the order of the four sentences in the above metaphor. 'If there are sentient beings who want to create all kinds of evil' combines the first sentence above, when the baby cries. 'Tathāgata for' combines the second sentence, where the parents use the yellow leaves of the poplar tree to say, 'Don't cry, I'll give you gold.' 'Sentient beings hear' combines the third sentence, where the baby stops crying after seeing it. 'In reality, birth and death are impermanent below' combines the fourth sentence, that in reality, it is not gold.
In the second paragraph, 'If there are sentient beings who are weary of birth and death' combines the initially missing time when the baby cries. 'Tathāgata then speaks of the Two Vehicles' combines the second sentence, the wooden cow and wooden horse. 'In reality, there are no Two Vehicles surpassing' combines the fourth sentence, explaining that manifestation is not real. 'Because of the two deaths, one knows birth and death' combines the third sentence in reverse, explaining the benefits of manifestation. Because there are Two Vehicles, one knows that birth and death are faults, and seeing Nirvana is happiness, which is the benefit of moving towards the Small Vehicle. 'With this seeing below' is the benefit of moving towards the Great Vehicle. Because one obtains the Small Vehicle, one knows that there is the Great Vehicle. Because one has not obtained it oneself, one generates the intention to pursue it, which is the benefit. 'Then one can know what is cut off and not cut off' is clearly knowing Samudaya (the origin of suffering in the Four Noble Truths). Knowing the cause of segmentation is.
已所斷。變易之因已所未斷。有真不真是知苦也。實知分段生死之苦名之為真。未能了知變易之苦故曰非真。有修非修是知道也。知修小道不修大道。有得不得是知滅也。知已但得小乘之滅不得大滅。
第三段中如彼嬰兒于非金中而生金想舉化所隨偏舉其喻。如來亦爾于不凈中而說為凈舉佛化相偏舉其法。以得第一則無虛妄明佛不虛。
第四段中如彼嬰兒于非牛馬生牛馬想若有眾生於非道中作真道想舉化所隨法喻並舉。如來亦說非道為道舉佛化相。小非真道說為道矣。非道之中實無已下明佛化意。小實非道能生大道。微因緣故佛說為道。下次明其化小菩薩。如彼嬰兒于非男女生男女想起化所隨偏舉其喻。如來亦下合第二句明佛化想。而實無生超合第四實非男女明化小真。若佛如來說無已下卻合第三即止不啼明化有益。于中有二。一約世諦眾生之相合止不啼。二若於眾生破眾生下約就真諦合止不啼。前中如來說無眾生一切眾生即墮耶見反明有啼。是故如來說有眾生順明不啼。此言略少。若具應言如來說有眾生相故則破耶見。約真諦中若於眾生作生想者則不能破反明有啼。若於眾生破眾生下順明不啼。是名總結。上來第二別教五行。
若有男女受持已下第三結勸迦葉自下第四大段迦葉領解。佛言已下第
【現代漢語翻譯】 現代漢語譯本： 已斷（已證得的）。變易之因已未斷（變易生死的因尚未斷除）。有真不真是知苦也（有真實和不真實是關於瞭解苦諦的）。確實知道分段生死的苦，這叫做真（真實）。未能完全瞭解變易生死的苦，所以說不是真（真實）。有修非修是知道也（有修行和非修行是關於瞭解道諦的）。知道修行小道，卻不修行大道。有得不得是知滅也（有證得和未證得是關於瞭解滅諦的）。知道已經證得小乘的寂滅，卻沒有證得大乘的寂滅。 第三段中，就像那嬰兒在不是金子的東西中產生是金子的想法一樣，這是舉出隨順眾生的教化，偏重於比喻。如來也是這樣，在不凈的事物中說為清凈，這是舉出佛的教化之相，偏重於佛法。因為證得了第一義諦，就沒有虛妄，說明佛是不虛妄的。 第四段中，就像那嬰兒在不是牛馬的東西中產生是牛馬的想法一樣，如果有的眾生在不是正道中產生是真道的想法，這是舉出隨順眾生的教化，法和比喻並舉。如來也說非道為道，這是舉出佛的教化之相。將小乘的非真道說成是道了。在非道之中，實際上沒有已下，說明佛的教化之意。小乘的實際上不是道，卻能生出大道。因為微小的因緣，佛才說它是道。下次說明教化小菩薩。就像那嬰兒在不是男女的東西中產生是男女的想法一樣，這是舉出隨順眾生的教化，偏重於比喻。如來也下，結合第二句，說明佛的教化之想。而實際上沒有生，超越了第四句，實際上不是男女，說明教化小乘的真實。如果佛如來說無已下，卻結合第三句，即停止不啼哭，說明教化是有益的。其中有二。一，從世俗諦眾生的相上，結合停止不啼哭。二，若於眾生破眾生下，從真諦上，結合停止不啼哭。前面說，如來說無眾生，一切眾生就墮入邪見，反而說明有啼哭。所以如來說有眾生，順應地說明不啼哭。這句話略少。如果完整地說，應該說如來說有眾生相，所以就破除了邪見。從真諦上說，如果對於眾生產生是眾生的想法，就不能破除，反而說明有啼哭。若於眾生破眾生下，順應地說明不啼哭。這叫做總結。上面是第二種別教的五行。 若有男女受持已下，第三是總結勸勉。迦葉（Kasyapa，佛陀的弟子）自下，第四大段是迦葉領悟理解。佛言已下，第
【English Translation】 English version: 'Already severed' (what has already been attained). 'The cause of transformation has not been severed' (the cause of the change and death has not yet been severed). 'Having true and not true is knowing suffering' (having truth and untruth is about understanding the truth of suffering). Truly knowing the suffering of segmented birth and death is called 'true'. Not being able to fully understand the suffering of transformational birth and death is why it is said to be 'not true'. 'Having cultivation and not cultivation is knowing the path' (having cultivation and not cultivation is about understanding the truth of the path). Knowing to cultivate the small path but not cultivating the great path. 'Having attainment and not attainment is knowing cessation' (having attainment and not attainment is about understanding the truth of cessation). Knowing that one has already attained the cessation of the Small Vehicle, but not attaining the Great Cessation. In the third section, just like that infant generating the thought of gold in something that is not gold, this is citing the teaching that accords with beings, emphasizing the metaphor. The Tathagata (Tathagata, Thus Come One) is also like this, speaking of purity in impure things, this is citing the aspect of the Buddha's teaching, emphasizing the Dharma. Because the First Principle is attained, there is no falsehood, clarifying that the Buddha is not false. In the fourth section, just like that infant generating the thought of cows and horses in something that is not cows and horses, if there are sentient beings generating the thought of the true path in something that is not the path, this is citing the teaching that accords with beings, citing both the Dharma and the metaphor. The Tathagata also speaks of the non-path as the path, this is citing the aspect of the Buddha's teaching. The non-true path of the Small Vehicle is spoken of as the path. Within the non-path, there is actually no 'already below', clarifying the Buddha's intention in teaching. The Small Vehicle is actually not the path, but it can generate the Great Path. Because of subtle causes and conditions, the Buddha speaks of it as the path. The next time clarifies the teaching of small Bodhisattvas (Bodhisattva, enlightenment being). Just like that infant generating the thought of male and female in something that is not male and female, this is citing the teaching that accords with beings, emphasizing the metaphor. The Tathagata also below, combines with the second sentence, clarifying the Buddha's thought of teaching. And actually there is no birth, surpassing the fourth sentence, actually not male and female, clarifying the truth of teaching the Small Vehicle. If the Buddha Tathagata speaks of no 'already below', but combines with the third sentence, that is, stopping not crying, clarifying that the teaching is beneficial. Within this, there are two. One, from the aspect of sentient beings in the mundane truth, combining stopping not crying. Two, if in sentient beings breaking sentient beings below, from the ultimate truth, combining stopping not crying. Previously it was said, the Tathagata speaks of no sentient beings, all sentient beings then fall into wrong views, on the contrary clarifying that there is crying. Therefore, the Tathagata speaks of having sentient beings, accordingly clarifying not crying. This statement is slightly lacking. If it were said completely, it should be said that the Tathagata speaks of having the aspect of sentient beings, therefore wrong views are broken. From the ultimate truth, if one generates the thought of sentient beings in sentient beings, then it cannot be broken, on the contrary clarifying that there is crying. If in sentient beings breaking sentient beings below, accordingly clarifying not crying. This is called the conclusion. Above is the second special teaching's five practices. If there are men and women who receive and uphold 'already below', the third is the conclusion of exhortation. Kasyapa (Kasyapa, Buddha's Disciple) from below, the fourth major section is Kasyapa's understanding and comprehension. The Buddha said 'already below', the
五大段明此經法利益弘廣多人同得。
德王品者當法應名十功德品。今從請人以題章目。人以德成。德謂福智二種莊嚴。光明遍照是智莊嚴。內智圓滿光遍法界名光遍照。高貴德王是福莊嚴。以福殊勝是故名為高貴德王。具斯德者方堪咨啟。故從題品名光遍照德王品也。
就此品中四門分別。一對問分別。此品答上愿說甚深微妙諸行。以此十德契實名深離相稱妙。二辨來意。何故次辨。向前五行世間所修。此十出世世間行滿便得出世。故次辨之。云何得知此十出世。下文宣說非是世法。世間所無故知出世。若論相似功德善根地前亦有。三列其德名。經中不辨。今此且可準義名之。一入智功德。聞思修證次等觀入。二起通功德。善起五通妙用自在。三大無量功德。成就具足無緣大慈。四十事利益成就功德。從根難拔終離二邊。五是五事報果功德。從根完具乃至第五得宿命智。六心自在功德。謂金剛三昧。第七修習對治功德。謂近善友聞思修行。第八對治成就功德。謂離五事乃至慧心二種解脫。第九利習正道功德。謂信心持戒近友具足多聞。第十正道成就功德。謂三十七品。十中前六自分功德。后四勝進。此第三門。四分文辨釋。此品有二。一正辨德。二若須施等信是語下嘆經勸學。前中初先總就德體嘆以顯
【現代漢語翻譯】 現代漢語譯本：五大段闡明此經的法益弘大，多人可以共同獲得。
『德王品』本應名為『十功德品』。現在根據請法之人來命名章節。人因德而成，德是指福德和智慧兩種莊嚴。光明遍照是智慧的莊嚴，內在智慧圓滿，光明遍照法界，名為光遍照。高貴德王是福德的莊嚴，因為福德殊勝，所以名為高貴德王。具備這種德行的人才能夠諮詢和請教。因此，本品命名為『光遍照德王品』。
就此品中，從四個方面進行分別：一是對問分別。此品回答了前面所愿說的甚深微妙的諸種修行。這十種德行契合實際，名為『深』，遠離相狀，堪稱『妙』。二是辨明來意。為何要依次辨明？因為前面的五種修行是世間所修，這十種是出世間的修行，世間的修行圓滿，便可以得出世間。所以依次辨明。如何得知這十種是出世間的修行？下文宣說這些並非世間法，世間所沒有，所以知道是出世間。如果論相似的功德善根，在初地之前也有。三是列出德行的名稱。經中沒有辨明，現在可以暫且按照意義來命名。一是入智功德。聞、思、修、證，依次等觀而入。二是起通功德。善於生起五神通，妙用自在。三大無量功德。成就具足無緣大慈。四十事利益成就功德。從根本上難以拔除，最終遠離二邊。五是五事報果功德。從根本上完備具足，乃至第五獲得宿命智。六是心自在功德。指金剛三昧（Vajra-samādhi）。七是修習對治功德。指親近善友，聞、思、修行。八是對治成就功德。指遠離五事，乃至慧心兩種解脫。九是利習正道功德。指信心、持戒、親近善友，具足多聞。十是正道成就功德。指三十七道品。這十種德行中，前六種是自分功德，后四種是勝進功德。這是第三個方面。四是分文辨釋。此品分為兩部分。一是正式辨明德行。二是『若須施等信是語下』，讚歎經典，勸人學習。前一部分中，首先總的就德行的本體進行讚歎，以此來顯明。
【English Translation】 English version: Five major sections clarify that the Dharma benefits of this scripture are vast and many people can attain them together.
The 『Virtue King Chapter』 should properly be named the 『Ten Merits Chapter』. Now, it is titled based on the person requesting the Dharma. A person is perfected through virtue, and virtue refers to the adornment of both merit and wisdom. Light universally illuminating is the adornment of wisdom. Inner wisdom is complete, and light universally illuminates the Dharma realm, which is called universally illuminating light. The Noble Virtue King is the adornment of merit. Because the merit is particularly outstanding, it is called the Noble Virtue King. Only those who possess such virtue are qualified to inquire and request teachings. Therefore, this chapter is named the 『Universally Illuminating Light Noble Virtue King Chapter』.
Within this chapter, there are four aspects to distinguish: First, distinguishing the questions and answers. This chapter answers the previously requested profound and subtle practices. These ten virtues are in accordance with reality, called 『profound』, and are apart from characteristics, worthy of being called 『subtle』. Second, clarifying the intention. Why clarify them in sequence? Because the previous five practices are those cultivated in the world, and these ten are supramundane practices. When worldly practices are complete, one can attain the supramundane. Therefore, they are clarified in sequence. How do we know that these ten are supramundane practices? The following text declares that these are not worldly dharmas, which are not found in the world, so we know they are supramundane. If we discuss similar merits and roots of goodness, they also exist before the first ground (Bhumi). Third, listing the names of the virtues. The scripture does not clarify them, but now we can temporarily name them according to their meaning. First is the merit of entering wisdom. Hearing, thinking, cultivating, and realizing, entering in sequence through equal contemplation. Second is the merit of arising supernormal powers. Being skilled in generating the five supernormal powers, with wonderful functions and unhindered freedom. Third is the great merit of immeasurable qualities. Accomplishing and possessing boundless great compassion. Fourth is the merit of accomplishing the benefits of the forty matters. Being difficult to uproot from the root, ultimately departing from the two extremes. Fifth is the merit of the karmic result of the five matters. Being complete and fully equipped from the root, and even attaining knowledge of past lives as the fifth. Sixth is the merit of the mind's freedom. Referring to the Vajra-samādhi (Vajra-samādhi). Seventh is the merit of cultivating antidotes. Referring to being close to good friends, hearing, thinking, and cultivating. Eighth is the merit of accomplishing antidotes. Referring to departing from the five matters, and even the two liberations of the wisdom mind. Ninth is the merit of benefiting from practicing the right path. Referring to faith, upholding precepts, being close to good friends, and possessing extensive learning. Tenth is the merit of accomplishing the right path. Referring to the thirty-seven factors of enlightenment. Among these ten virtues, the first six are self-contained merits, and the last four are progressive merits. This is the third aspect. Fourth, distinguishing and explaining the text. This chapter is divided into two parts. First, formally clarifying the virtues. Second, from 『If it is necessary to give alms, etc., believe these words below』, praising the scripture and encouraging learning. In the first part, first, generally praising the essence of the virtues to reveal them.
深。何等十下隨修辨相。體則果分。前中初言修大涅槃得十功德總舉德體。下嘆顯深。文有九句。前三出情。后六離相。就前三中不與聲聞辟支佛共明過二乘不可思議超出近學。地前緣知不能測及名不可思。聞者驚怪勝過凡夫。聞生誹謗故曰驚怪。下六句中還約前三以顯離相。非內非外異凡夫法。內謂六根。外謂六塵。內外為別。真德異彼是以言非。良以此十體同法性義無不在故不同彼。十二入法內外別矣。非離非易異二乘法。依大涅槃修之可得故曰非離。依余契經修之叵得所以非易。非相非非相異地前法。舍相方成故言非相。妙用隨緣名非非相。下三重顯。非是世法顯非內外。謂非世俗凡夫法也。無有相貌顯前非相。世間所無顯前非易。上來嘆深。下次辨相。何等徴問。下對顯之。就初德中先辨后結。辨中有四。一緣標舉。二列五名。三廣辨釋。四離解者問答重顯。一者有五是總舉也。聞等列名。此五猶是聞思修證。初一是聞。次有兩門通聞及思。第四一門通聞思修。第五是證。不聞聞者涅槃等法離相叵聞。今依此經而得聞知名不聞聞。聞已益者因聞及思知教知義名聞已益。能斷疑者依聞及思能除闇或故曰斷疑。慧心正者因聞思修能離邪曲故曰正直。知密藏者佛性涅槃菩提答法是其密藏。因經證會故曰能知。是為總
【現代漢語翻譯】 深。什麼是十種下隨修辨相？體現在果位上。前面中間最初說修習大涅槃獲得十種功德，總括了功德的本體。下面讚歎顯示其深奧。文中有九句。前三句闡述情狀，后六句闡述離相。就前三句中，不與聲聞、辟支佛共通，說明超過二乘不可思議，超出初學。地前菩薩的緣知不能測度，名稱也不可思議。聽聞者驚異怪誕，勝過凡夫。聽聞后產生誹謗，所以說驚異怪誕。下面六句中，還是圍繞前三句來顯示離相。非內非外，不同於凡夫的法。內指六根，外指六塵。內外有所區別。真德不同於他們，因此說『非』。實在是這十種功德的本體與法性相同，無處不在，所以不同於他們。十二入法內外有別。非離非易，不同於二乘的法。依靠大涅槃修習可以獲得，所以說『非離』。依靠其他契經修習不能獲得，所以說『非易』。非相非非相，不同於地前菩薩的法。捨棄相才能成就，所以說『非相』。妙用隨順因緣，名為『非非相』。下面三重顯示。非是世法，顯示『非內外』。是指非世俗凡夫的法。沒有相貌，顯示前面的『非相』。世間所沒有，顯示前面的『非易』。上面是讚歎深奧。下面辨別相狀。『何等』是提問。下面對之進行顯示。就第一種功德中，先辨別后總結。辨別中有四個方面。一是緣起標舉，二是列出五種名稱，三是廣泛辨釋，四是針對理解者的疑問進行問答重申。『一者有五』是總的提舉。聞等是列出名稱。這五種仍然是聞、思、修、證。第一種是聞。其次有兩種途徑，貫通聞和思。第四種途徑貫通聞、思、修。第五種是證。不聞之人聽聞，涅槃等法離相，難以聽聞。現在依靠這部經而得以聽聞，名為『不聞聞』。聽聞后受益，因為聽聞和思考而知曉教義，名為『聞已益』。能夠斷除疑惑，依靠聽聞和思考能夠消除愚昧，所以說『斷疑』。慧心正直，因為聽聞、思考、修習能夠遠離邪曲，所以說正直。知曉密藏，佛性（Buddha-nature）、涅槃（Nirvana）、菩提（Bodhi）等法是其密藏。因為通過經書的驗證和領會，所以說『能知』。這是總的概括。
【English Translation】 Deep. What are the ten aspects of following and cultivating? They are embodied in the fruition. In the beginning and middle, it is said that cultivating the Great Nirvana (Mahaparinirvana) attains ten merits, which summarize the essence of merit. The following praises and reveals its profundity. There are nine sentences in the text. The first three sentences describe the situation, and the last six sentences describe detachment from characteristics. Among the first three sentences, it is not shared with Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), indicating that it surpasses the Two Vehicles (Hinayana) and is inconceivable, exceeding those who are just beginning to learn. The knowledge of Bodhisattvas before the Bhumi (stages) cannot fathom it, and its name is also inconceivable. Those who hear it are astonished and bewildered, surpassing ordinary people. Hearing it gives rise to slander, so it is said to be astonishing and bewildering. In the following six sentences, it still revolves around the first three sentences to reveal detachment from characteristics. Neither internal nor external, it is different from the Dharma of ordinary people. Internal refers to the six sense organs, and external refers to the six sense objects. Internal and external are distinct. True merit is different from them, so it is said to be 'not'. Indeed, the essence of these ten merits is the same as Dharma-nature (Dharmata), and it is omnipresent, so it is different from them. The Twelve Entrances (Ayatanas) have internal and external distinctions. Neither separate nor easy, it is different from the Dharma of the Two Vehicles. Relying on the Great Nirvana (Mahaparinirvana) for cultivation can be attained, so it is said to be 'not separate'. Relying on other Sutras (Khyati) for cultivation cannot be attained, so it is said to be 'not easy'. Neither characteristic nor non-characteristic, it is different from the Dharma of Bodhisattvas before the Bhumi (stages). Abandoning characteristics is necessary for accomplishment, so it is said to be 'not characteristic'. Wonderful function follows conditions, and it is called 'not non-characteristic'. The following three levels reveal. It is not worldly Dharma, revealing 'neither internal nor external'. It refers to the Dharma that is not of ordinary worldly people. Without characteristics, it reveals the previous 'not characteristic'. What is not in the world reveals the previous 'not easy'. The above praises profundity. The following distinguishes characteristics. 'What' is a question. The following responds to reveal it. Among the first merit, first distinguish and then summarize. There are four aspects in distinguishing. First, the arising of conditions is highlighted, second, five names are listed, third, it is widely explained, and fourth, questions and answers are repeated for those who understand. 'One has five' is a general summary. Hearing, etc., are listed as names. These five are still hearing, thinking, cultivating, and realizing. The first is hearing. Secondly, there are two paths that connect hearing and thinking. The fourth path connects hearing, thinking, and cultivating. The fifth is realization. Those who do not hear, hear, Nirvana (Nirvana) and other Dharmas are detached from characteristics and difficult to hear. Now, relying on this Sutra (Sutra) to be able to hear, it is called 'hearing what is not heard'. Benefiting after hearing, because hearing and thinking leads to knowing the teachings and meanings, it is called 'benefiting after hearing'. Being able to eliminate doubts, relying on hearing and thinking can eliminate ignorance, so it is said to be 'eliminating doubts'. The wisdom mind is upright, because hearing, thinking, and cultivating can be far from evil and crooked, so it is said to be upright. Knowing the secret treasury, Buddha-nature (Buddha-nature), Nirvana (Nirvana), Bodhi (Bodhi), etc., are its secret treasury. Because of the verification and understanding through the Sutras (Sutra), it is said to be 'able to know'. This is a general summary.
結。
下廣釋之。解初門中先問次釋。釋中先舉所聞法體。非有無下就法廣明不聞聞義。前中初言謂深密藏總以標舉。下別顯之。先舉佛性。次明三寶。佛等無別明三體同。三寶常等明三義門。此即菩提。下障涅槃。諸佛畢竟不涅槃者不入灰燼滅身涅槃。常不變者住大涅槃不變易也。
下就前法明不聞聞。但就涅槃。余類可知。文中有三。一明涅槃妙離眾相。凡時不聞。得聖乃聞。二明一切外道法中所未曾聞今時得聞。三明一切小乘法中所未曾聞今乃得聞。初中先明涅槃之法離相難聞。如來涅槃非有無者佛大涅槃非有生死非無眾德。非有為者無生住滅。非無為者妙用繁與。非有漏者結患斯亡。非無漏者現起諸結。言非色者離無常色。非非色者得金剛身。言非名者言語道斷。非非名者德響遐布。言非相者斷離十相。非非相者具足相好。復隨眾生現種種形名非非相。言非有者妙出三有。非非有者實德不無。言非物者無有窟宅。非非物者有妙凈土。非因果者苦集永亡。又復如來實證平等故無因果。言非待者實證亡對。非非待者藉緣方語。言非明者緣觀心息。言非闇者昏障永除。言非出者不捨世間。非非出者得大涅槃。言非常者隨化流轉。非不常者體恒不變。言非斷者常行有漏。非不斷者永斷諸結。言非始者性出
【現代漢語翻譯】 現代漢語譯本：
結。
下面廣泛地解釋它。在解釋最初的門徑中，先提問然後解釋。在解釋中，首先提出所聽聞的法體。『非有無』以下，就法廣泛地闡明不聞和聽聞的意義。前面部分，首先說『謂深密藏』，總括地標舉。下面分別顯示它。首先舉出佛性（Buddha-nature，指眾生本具的成佛的可能性）。其次闡明三寶（Three Jewels，指佛、法、僧）。『佛等無別』，說明三體的相同。『三寶常等』，闡明三義的門徑。這即是菩提（Bodhi，覺悟）。下面是障礙涅槃（Nirvana，寂滅）。諸佛畢竟不入涅槃，是指不進入灰身泯智的涅槃，常不變者，是安住于大涅槃，不改變。
下面就前面的法闡明不聞和聽聞。只就涅槃來說明，其餘可以類推。文中有三點。一是闡明涅槃的微妙，遠離眾相，凡夫時不能聽聞，得到聖果才能聽聞。二是闡明一切外道（non-Buddhist religions）的法中所未曾聽聞的，現在能夠聽聞。三是闡明一切小乘（Hinayana，佛教的一個主要分支，注重個人解脫）的法中所未曾聽聞的，現在才能夠聽聞。最初一點中，先闡明涅槃之法遠離相狀難以聽聞。如來的涅槃『非有無』，佛的大涅槃不是有生死，也不是沒有眾德。『非有為』，沒有生住滅。『非無為』，妙用繁多。『非有漏』，煩惱消失。『非無漏』，現起諸結。說『非色』，是遠離無常的色法。『非非色』，是得到金剛身（Vajra Body，堅不可摧的身體）。說『非名』，是言語道斷。『非非名』，是德行聲名遠播。說『非相』，是斷離十相。『非非相』，是具足相好。又隨順眾生顯現種種形名，是非非相。說『非有』，是妙出三有（Three Realms of Existence，欲界、色界、無色界）。『非非有』，是真實功德不無。說『非物』，是沒有窟宅。『非非物』，是有妙凈土（Pure Land，諸佛居住的清凈國土）。『非因果』，是苦集永亡。又如來真實證得平等，所以沒有因果。說『非待』，是真實證得，亡失對待。『非非待』，是憑藉因緣才能說。說『非明』，是緣觀心息。『非闇』，是昏昧障礙永遠消除。說『非出』，是不捨世間。『非非出』，是得到大涅槃。說『非常』，是隨順教化流轉。『非不常』，是本體恒常不變。說『非斷』，是常行有漏。『非不斷』，是永遠斷除諸結。說『非始』，是本性生出
【English Translation】 English version:
Conclusion.
The following is a broad explanation. In explaining the initial gate, first ask and then explain. In the explanation, first present the heard Dharma body. From 'neither existent nor non-existent' onwards, broadly clarify the meaning of not hearing and hearing regarding the Dharma. In the preceding part, first say 'meaning the profound secret treasury,' generally highlighting it. Below, separately reveal it. First, mention Buddha-nature (Buddha-nature, the potential for all beings to achieve Buddhahood). Second, clarify the Three Jewels (Three Jewels, Buddha, Dharma, Sangha). 'Buddha and others are not different,' explaining the sameness of the three bodies. 'The Three Jewels are always equal,' clarifying the paths of the three meanings. This is Bodhi (Bodhi, enlightenment). Below is the obstruction of Nirvana (Nirvana, cessation). The Buddhas ultimately do not enter Nirvana, meaning they do not enter the Nirvana of extinguishing the body and mind; those who are constant and unchanging abide in the Great Nirvana, without change.
Below, based on the preceding Dharma, clarify not hearing and hearing. Only explain Nirvana, the rest can be inferred. There are three points in the text. First, clarify the subtlety of Nirvana, being apart from all appearances; ordinary people cannot hear it, only those who attain sainthood can hear it. Second, clarify that what has never been heard in all non-Buddhist religions can now be heard. Third, clarify that what has never been heard in all Hinayana (Hinayana, a major branch of Buddhism, focusing on individual liberation) teachings can now be heard. In the first point, first clarify that the Dharma of Nirvana is difficult to hear because it is apart from appearances. The Tathagata's Nirvana is 'neither existent nor non-existent'; the Buddha's Great Nirvana is neither having birth and death, nor lacking all virtues. 'Neither conditioned,' without arising, abiding, and ceasing. 'Neither unconditioned,' with numerous wonderful functions. 'Neither with outflows,' afflictions disappear. 'Neither without outflows,' arising all knots. Saying 'not form' is being apart from impermanent form. 'Not non-form' is attaining the Vajra Body (Vajra Body, an indestructible body). Saying 'not name' is the cutting off of the path of language. 'Not non-name' is the virtue and reputation spreading far. Saying 'not appearance' is cutting off the ten appearances. 'Not non-appearance' is being complete with auspicious marks. Furthermore, according with sentient beings, manifesting various forms and names is not non-appearance. Saying 'not existent' is wonderfully transcending the Three Realms of Existence (Three Realms of Existence, the desire realm, the form realm, the formless realm). 'Not non-existent' is that true merits are not absent. Saying 'not a thing' is without a dwelling. 'Not non-thing' is having a wonderful Pure Land (Pure Land, the pure land where Buddhas reside). 'Neither cause nor effect' is suffering and accumulation forever gone. Furthermore, the Tathagata truly realizes equality, therefore there is no cause and effect. Saying 'not dependent' is truly realizing, losing dependence. 'Not non-dependent' is that it can only be spoken of by relying on conditions. Saying 'not bright' is the cessation of mind through contemplation of conditions. 'Not dark' is that confusion and obstruction are forever eliminated. Saying 'not emerging' is not abandoning the world. 'Not non-emerging' is attaining Great Nirvana. Saying 'not constant' is flowing in accordance with teaching and transformation. 'Not non-constant' is that the essence is eternally unchanging. Saying 'not severed' is constantly practicing with outflows. 'Not non-severed' is forever cutting off all knots. Saying 'not beginning' is that the nature arises
自古。言非終者無有終盡。非過去等體出三世。非陰入界十二因緣體絕命相。非不陰等隨化現有。下總結之。如是等法昔所不聞而今得聞。第二番中先明不聞。所謂一切外道經書總以標舉。次別舉之。四毗陀等是其別也。外國有其四大論師。一婆耶婆造四毗陀論。亦名違陀。本是一名。傳之音異。此翻名智。能生智故。一億力毗陀。明其事大懺悔之法。二耶受毗陀。明其佈施祠祀之法。三阿他毗陀。又亦名為阿闥婆毗陀。本是一名。傳之音異。明其一切鬥戰 法。四三摩毗陀。明知異國斗諍之法。知此生智故名知論。第二論師名婆尼尼。造毗伽羅論。此名記論。辨明一切音聲名字章句等法。第三論師名迦毗羅。是黃顯仙。造僧佉經。此名五頂。明從冥性生於二十五諦之義。如下文說。第四論師名優樓佉。是青目仙。造衛世師經。此名最勝。明六諦義。主諦依諦總諦別諦作諦無障諦是其六也。此等諸論今具列之。一切咒等通舉余法。下總結之。如是等經初未曾聞。今於此經而得聞知。
第三番中明余小乘。十一部中亦無如是涅槃深義。今因此經而得聞知。是名下結。
聞已益中先牒。次釋。有十複次。前九明其起因之益。后一彰其趣果之益。因中前八自利之益。后一利他。自中初四聞經之益。后四彰其思義
【現代漢語翻譯】 現代漢語譯本： 自古以來，如果所說的道理不是最終的，那就沒有終結的時候。如果不是從過去等同的本體中顯現出三世，如果不是陰、入、界、十二因緣的本體斷絕了命相，如果不是不陰等隨著變化而顯現，下面總結說：像這樣的法，過去從來沒有聽說過，而現在能夠聽聞。在第二番中，首先說明沒有聽聞過，所謂一切外道的經書，總的來說就是標舉。其次分別舉出，四毗陀等就是其中的分別。外國有四大論師：第一位是婆耶婆，他造了四毗陀論，也叫違陀（Veda），本來是一個名字，流傳下來語音不同，這裡翻譯成『智』，因為能夠產生智慧。一億力毗陀（Rgveda），說明其大事懺悔之法；二耶受毗陀（Yajurveda），說明其佈施祠祀之法；三阿他毗陀（Atharvaveda），也叫阿闥婆毗陀，本來是一個名字，流傳下來語音不同，說明其一切鬥戰之法；四三摩毗陀（Samaveda），說明知曉異國鬥爭之法，知曉這些能夠產生智慧，所以叫做知論。第二位論師名叫婆尼尼（Panini），造了毗伽羅論（Vyakarana），這裡翻譯成『記論』，辨明一切音聲、名字、章句等法。第三位論師名叫迦毗羅（Kapila），是黃顯仙，造了僧佉經（Samkhya），這裡翻譯成『五頂』，說明從冥性產生二十五諦的意義，如下文所說。第四位論師名叫優樓佉（Uluka），是青目仙，造了衛世師經（Vaisheshika），這裡翻譯成『最勝』，說明六諦的意義，主諦、依諦、總諦、別諦、作諦、無障諦就是這六個。這些論典現在都列舉出來。一切咒等，總括其餘的法。下面總結說：像這樣的經，最初沒有聽聞過，現在在這部經中能夠聽聞知曉。
第三番中，說明其餘小乘的經典，十一部中也沒有像這樣涅槃的深奧意義，現在因為這部經而能夠聽聞知曉，這是下面的總結。
聽聞后的利益中，先是照錄，然後解釋，有十個『複次』。前面九個說明其產生原因的利益，後面一個彰顯其趨向結果的利益。原因中，前面八個是自利的利益，後面一個是利他。自利中，前面四個是聽經的利益，後面四個是彰顯其思考意義的利益。
【English Translation】 English version: From ancient times, if what is said is not ultimate, then there is no end to it. If it does not manifest the three times from the identical substance of the past, etc., if the substance of the skandhas (陰, aggregates), ayatanas (入, sense bases), dhatus (界, elements), and the twelve links of dependent origination (十二因緣) does not sever the marks of life, if it is not the non-skandhas, etc., that manifest according to transformation, the following summarizes: Such dharmas were never heard of in the past, but now can be heard. In the second section, it first clarifies what has not been heard, namely, all the scriptures of external paths are generally pointed out. Then it specifically lists them, such as the four Vedas (毗陀) and so on. There are four great teachers in foreign countries: The first is Bhayava, who created the four Veda treatises, also called Veda. Originally it was one name, but the pronunciation differs in transmission. Here it is translated as 'Wisdom' because it can generate wisdom. Rgveda (一億力毗陀) explains the Dharma of great repentance; Yajurveda (耶受毗陀) explains the Dharma of giving and sacrifices; Atharvaveda (阿他毗陀), also called Atharvaveda, was originally one name, but the pronunciation differs in transmission, explaining the Dharma of all battles; Samaveda (三摩毗陀) explains the Dharma of knowing the disputes of foreign countries. Knowing these can generate wisdom, so it is called the Treatise of Knowledge. The second teacher is Panini (婆尼尼), who created the Vyakarana (毗伽羅論), which is translated here as 'Treatise of Records', clarifying all sounds, names, chapters, sentences, and other dharmas. The third teacher is Kapila (迦毗羅), the Yellow Manifest Immortal, who created the Samkhya (僧佉經), which is translated here as 'Five Peaks', explaining the meaning of the twenty-five Tattvas (諦, principles) arising from Prakrti (冥性, unmanifest nature), as mentioned below. The fourth teacher is Uluka (優樓佉), the Blue-Eyed Immortal, who created the Vaisheshika (衛世師經), which is translated here as 'Most Excellent', explaining the meaning of the six categories (六諦), namely, the primary category, the dependent category, the general category, the specific category, the active category, and the unobstructed category. These treatises are now listed. All mantras, etc., encompass the remaining dharmas. The following summarizes: Such sutras were never heard of at first, but now can be heard and known in this sutra.
In the third section, it explains that even in the other Hinayana (小乘) scriptures, there is no such profound meaning of Nirvana (涅槃) as this. Now, because of this sutra, it can be heard and known. This is the conclusion below.
In the benefits after hearing, it first repeats and then explains, there are ten 'moreover'. The first nine explain the benefits of the cause of arising, and the last one manifests the benefits of the result of tending towards. Among the causes, the first eight are the benefits of self-benefit, and the last one is benefiting others. Among self-benefit, the first four are the benefits of hearing the sutra, and the last four manifest the benefits of contemplating the meaning.
之益。聞經益中初一複次法說明益。后三喻顯。皆先立喻。后合可知。第三喻中放千光者蓋且言耳。
思義益中前三複次明知理法。后一知行。就知理中初知真諦。聽經知名舉劣顯勝。若能書等辨勝過劣。次知世諦。聽受知名舉劣顯勝。若能書等辨勝過劣。下知一實。聽經未見舉劣顯勝。書寫讀等辨勝過劣。
知行法中初就檀行舉劣顯勝辨勝過劣。后顯余行。上來自利。下明利他。于中明具四無礙慧利他行也。但明聞益。略不說思。若聽是經知法知義具二無礙內備化德。于諸沙門婆羅門下具辭具樂化他用也。前明起因。不從他聞知近菩提趣果益也。尋經悟解故不從他而能自知。是名下結。能斷疑中初牒次釋。有七複次。第一斷除名義中疑。第二斷除佛果上疑。第三斷除三乘中疑。第四斷除法相中疑。第五斷除情計中疑。第六斷除佛生上疑。第七斷除世事中疑。七中初三聞思共斷。后四單說聞經斷疑。就初門中先舉二疑。次列。后斷。聞斷疑名。思斷疑義。第二門中先舉五疑。次列。后斷。聞斷第一彼疑應故。思斷後四彼疑真故。第三門中先舉三疑。次列。后斷。聞經斷疑三乘之相。思義斷疑三乘之性。第四門中不聞是經其心多疑總舉所斷。次別顯之。句別十六。相從為九。初有四句合為第一。生死涅槃法
【現代漢語翻譯】 現代漢語譯本： 之益。聞經之益中，最初一個『複次』說明法益，後面三個用比喻來顯明，都是先立比喻，然後合起來就明白了。第三個比喻中，放出千道光明，大概只是這樣說而已。 思義之益中，前面三個『複次』說明知理法，後面一個說明知行。就知理中，首先是知真諦（Satya，佛教術語，指四聖諦，即苦、集、滅、道），聽經而知名，這是舉出差的來顯示殊勝的。如果能書寫等，就能辨別殊勝超過差的。其次是知世諦（Saṃvṛti-satya，佛教術語，指世俗諦，即我們通常所認為的真實），聽受而知名，這是舉出差的來顯示殊勝的。如果能書寫等，就能辨別殊勝超過差的。下面是知一實（Eka-satya，佛教術語，指唯一的真實），聽經而未見，這是舉出差的來顯示殊勝的。書寫讀等，就能辨別殊勝超過差的。 知行法中，首先就佈施（Dāna，佛教術語，指給予、施捨）之行，舉出差的來顯示殊勝，辨別殊勝超過差的。然後顯明其餘的修行。上面是自利，下面是利他。其中說明具備四無礙慧（Catur-pratisaṃvidā，佛教術語，指四種無礙的智慧）來利他。只是說明聽聞的利益，略去了思惟。如果聽聞此經，知法知義，具備二無礙（Dvi-pratisaṃvidā，佛教術語，指兩種無礙的智慧），內心具備化導的德行。在諸沙門（Śrāmaṇa，佛教術語，指修行者）婆羅門（Brāhmaṇa，佛教術語，指婆羅門教的祭司）之下，具備辭辯和喜樂來化導他人。前面說明了起因，不從他人聽聞而知，接近菩提（Bodhi，佛教術語，指覺悟）趣向果報的利益。尋經而領悟理解，所以不從他人而能自己知道，這叫做下面的總結。能斷除疑惑中，首先是依照次序解釋，有七個『複次』。第一個是斷除名義中的疑惑，第二個是斷除佛果上的疑惑，第三個是斷除三乘中的疑惑，第四個是斷除法相中的疑惑，第五個是斷除情計中的疑惑，第六個是斷除佛生上的疑惑，第七個是斷除世事中的疑惑。七個之中，前三個是聽聞和思惟共同斷除的，后四個是單獨說聽經斷除疑惑。就第一個門中，先舉出兩個疑惑，然後列出，最後斷除。聽聞斷除名，思惟斷除義。第二個門中，先舉出五個疑惑，然後列出，最後斷除。聽聞斷除第一個，因為那個疑惑是應該的。思惟斷除后四個，因為那個疑惑是真實的。第三個門中，先舉出三個疑惑，然後列出，最後斷除。聽經斷除疑惑三乘的相，思義斷除疑惑三乘的性。第四個門中，不聽聞此經，他的心就多疑惑，總的舉出所要斷除的。然後分別顯明它。句子分別有十六句，相從有九句。最初有四句合為第一句，生死涅槃法
【English Translation】 English version: Of benefits. Among the benefits of hearing the Sutra, the first 'furthermore' explains the benefits of the Dharma, and the following three use metaphors to illustrate, all of which first establish a metaphor, and then combine them for understanding. In the third metaphor, the emission of a thousand rays of light is probably just a manner of speaking. Among the benefits of contemplating the meaning, the first three 'furthermore' explain knowing the Dharma of principle, and the last one explains knowing practice. Regarding knowing the principle, first is knowing the Satya (Truth, Buddhist term, referring to the Four Noble Truths: suffering, origin, cessation, and path), knowing the name through hearing the Sutra, which is raising the inferior to show the superior. If one can write, etc., one can distinguish the superior from the inferior. Next is knowing the Saṃvṛti-satya (Conventional Truth, Buddhist term, referring to the conventional truth, which is what we usually consider to be real), knowing the name through hearing and receiving, which is raising the inferior to show the superior. If one can write, etc., one can distinguish the superior from the inferior. Below is knowing the Eka-satya (Ultimate Truth, Buddhist term, referring to the one reality), not seeing through hearing the Sutra, which is raising the inferior to show the superior. Writing, reading, etc., can distinguish the superior from the inferior. In the Dharma of knowing and practice, first, regarding the practice of Dāna (Giving, Buddhist term, referring to giving, charity), raising the inferior to show the superior, distinguishing the superior from the inferior. Then, revealing the remaining practices. Above is benefiting oneself, below is benefiting others. Among them, it explains possessing the Catur-pratisaṃvidā (Fourfold perfect knowledge, Buddhist term, referring to the four unimpeded wisdoms) to benefit others. It only explains the benefits of hearing, omitting contemplation. If one hears this Sutra, knows the Dharma and knows the meaning, possessing the Dvi-pratisaṃvidā (Twofold perfect knowledge, Buddhist term, referring to the two unimpeded wisdoms), internally possessing the virtue of transformation. Below the Śrāmaṇa (Ascetic, Buddhist term, referring to a religious practitioner) and Brāhmaṇa (Priest, Buddhist term, referring to a priest in Brahmanism), possessing eloquence and joy to transform others. The front explains the cause, knowing without hearing from others, approaching Bodhi (Enlightenment, Buddhist term, referring to awakening) and heading towards the benefit of the fruit. Understanding and comprehending through seeking the Sutra, therefore being able to know oneself without relying on others, this is called the conclusion below. In being able to cut off doubts, first, explaining in order, there are seven 'furthermore'. The first is cutting off doubts in name and meaning, the second is cutting off doubts on the Buddha-fruit, the third is cutting off doubts in the Three Vehicles, the fourth is cutting off doubts in the Dharma-characteristics, the fifth is cutting off doubts in emotional calculations, the sixth is cutting off doubts on the Buddha's birth, the seventh is cutting off doubts on worldly matters. Among the seven, the first three are cut off jointly by hearing and contemplating, the latter four are solely said to be cutting off doubts by hearing the Sutra. Regarding the first gate, first raising two doubts, then listing them, and finally cutting them off. Hearing cuts off the name of doubt, contemplating cuts off the meaning of doubt. Regarding the second gate, first raising five doubts, then listing them, and finally cutting them off. Hearing cuts off the first, because that doubt is appropriate. Contemplating cuts off the latter four, because that doubt is real. Regarding the third gate, first raising three doubts, then listing them, and finally cutting them off. Hearing the Sutra cuts off doubts about the characteristics of the Three Vehicles, contemplating the meaning cuts off doubts about the nature of the Three Vehicles. Regarding the fourth gate, not hearing this Sutra, their mind has many doubts, generally raising what is to be cut off. Then separately revealing it. The sentences are separately sixteen sentences, following each other are nine sentences. Initially there are four sentences combined as the first sentence, the Dharma of birth and death and Nirvana.
相中疑。次有兩句合為第二眾生中疑。若命非命疑諸眾生命根有無。若生非生疑彼假人有之與無。若竟不竟為第三門三乘中疑。大乘畢竟小乘不竟。若他若過為第四門三世中疑。他世未來。疑于未來有報無報。疑於過去有因無因。若有若無為第五門有無中疑。有無合通不可備論。若苦已下有其四句合為第六四諦中疑。若法非法為第七門邪正中疑。若善非善是第八門行業中疑。若空非空為第九門二諦中疑。下明此疑聞經悉斷。第五門中不聞多疑總舉所斷。次別顯之。于中有五。一於五陰疑或不知何者是我。二六根對我疑惑不知何誰能見乃至能知。三五陰對我疑惑不知何誰受報。四五陰對我疑惑不知誰至後世。五于生死疑惑不知為有始終為無始終。下明此疑聽經悉斷。第六門中先舉一疑。疑闡提等佛性有無。下明聞斷。第七門中先舉疑心。謂疑世間邊無邊等。下明聞斷。是名下結。
惠心直中先牒次釋。釋中有三。一乘前顯過。明有疑者所見不正。二一切凡下就人辨曲。謂凡二乘。三云何下廣辨曲相翻之顯正。于中有四。一明凡邪曲。二翻之顯正。三明聲聞緣覺邪曲。四翻之顯正。凡夫曲中先問后辨。于有漏中見常樂等於如來所見無常等八倒邪曲。見眾生等我見邪曲。計非想處以為涅槃見自在天有八聖道見取邪曲。
此皆取劣以為勝故。又此非道以為道故。亦得名為戒取邪曲。有見斷見邊見耶曲。第二段中若聞是經聞慧斷曲。修行聖行修惡斷曲。第三段中先問后辨。執佛八相成道為實是其曲也。第四段中聽經悉斷聞慧斷曲。若能書等。思慧斷曲。修行涅槃修慧斷曲。是名下結。
知密藏中初牒次釋。釋中有二。一知涅槃佛性菩提三種真法為知密藏。二複次下明知世法因緣之理為知密藏。于中初問次辨后結。辨中六句。雖知無我不失業果明非無果。雖知陰滅善惡不亡明非無因。此二一對。雖有諸業不得作者無造業人。雖有至處無有去者無受報人。此二一對。雖有繫縛無受縛者無被縛人。雖有涅槃亦無滅者無得脫人。此二一對。以此所知非定有無妙離斷常故名甚深。
上來廣釋。
自下第四有難解者問答重顯。于中但顯。
聞不聞義。以前所說不聞乖聞聞乖不聞故。須重釋。餘者可解故不重論。就此文中對人有三。顯義亦三。文別有四。對人三者。一對德王。二對琉璃。三對無畏。顯義三者。第一正辨聞不聞義。二為化益新來菩薩明生不生。三為起發此土眾生往生凈國辨明往生凈土之義。文別四者。一德王為聞如來讚歎。二琉璃為問如來辨釋。三無畏啟請如來為說。四偈后長行。因無畏請遠答德王最初所問
【現代漢語翻譯】 現代漢語譯本：這些都是因為採取低劣的見解當作殊勝的見解，又把不是正道的當作正道，因此被稱為戒禁取見的邪曲。還有見取見、斷見、邊見這些邪曲。在第二段中，如果聽聞這部經，通過聞慧來斷除邪曲；修行聖行，通過修行來斷除邪曲。在第三段中，先提問后辨析，執著于佛陀示現八相成道為真實，這就是一種邪曲。在第四段中，聽經就能全部斷除邪曲，通過聞慧來斷除邪曲；如果能夠書寫等，通過思慧來斷除邪曲；修行涅槃，通過修慧來斷除邪曲。這被稱為下分結（Adho-bhāgiya-saṃyojana）。
瞭解密藏（Guhyasamgraha）時，首先是標舉，然後是解釋。解釋中有兩點：一是瞭解涅槃（Nirvana）、佛性（Buddhatā）、菩提（Bodhi）這三種真實的法，作爲了解密藏；二是進一步闡明瞭解世間法因緣的道理，作爲了解密藏。其中先提問，然後辨析，最後總結。辨析中有六句：雖然知道無我（Anatta），但不失業果（Kamma-phala），說明並非沒有果報；雖然知道五陰（Pañcakkhandha）滅盡，善惡業不會消亡，說明並非沒有因緣。這是第一對。 雖然有諸業，但沒有作者（Kattā），沒有造業的人；雖然有至處，但沒有去者，沒有受報的人。這是第二對。雖然有繫縛，但沒有受縛者，沒有被束縛的人；雖然有涅槃，也沒有滅度者，沒有得到解脫的人。這是第三對。因為這種所知既非定有，也非定無，巧妙地遠離斷見和常見，所以稱為甚深。
上面是廣泛的解釋。
下面第四部分，對於有難以理解的地方，通過問答來重新顯明。其中只顯明
聽聞與不聽聞的意義。因為之前所說的不聽聞違背了聽聞，聽聞違背了不聽聞，所以需要重新解釋。其餘的都可以理解，所以不再重複論述。就這段文字而言，針對的對象有三種：一是針對德王（Devarāja），二是針對琉璃（Virūḍhaka），三是針對無畏（Abhaya）。顯明的意義也有三種：第一是正面辨析聽聞與不聽聞的意義；二是為化益新來的菩薩，闡明生與不生；三是為啓發此土的眾生往生凈土，辨明往生凈土的意義。文字上的區別有四點：一是德王爲了聽聞如來的讚歎，二是琉璃爲了詢問如來的辨釋，三是無畏啟請如來說法，四是偈頌后的長行，因為無畏的請求而遙遠地回答了德王最初的提問。
【English Translation】 English version: These are all because they take inferior views as superior, and regard what is not the right path as the right path, hence they are called the pervertedness of clinging to precepts. There are also the pervertedness of clinging to views, annihilationism, and eternalism. In the second section, if one hears this sutra, one eradicates pervertedness through the wisdom of hearing; practicing the holy life, one eradicates pervertedness through practice. In the third section, there is first a question and then an analysis, clinging to the Buddha's manifestation of the eight aspects of enlightenment as real is a kind of pervertedness. In the fourth section, listening to the sutra completely eradicates pervertedness, eradicating pervertedness through the wisdom of hearing; if one can write it down, etc., one eradicates pervertedness through the wisdom of thought; practicing Nirvana (Nirvana), one eradicates pervertedness through the wisdom of practice. This is called the lower fetters (Adho-bhāgiya-saṃyojana).
In understanding the Secret Treasury (Guhyasamgraha), first there is the statement, then the explanation. There are two points in the explanation: first, understanding the three true dharmas of Nirvana (Nirvana), Buddha-nature (Buddhatā), and Bodhi (Bodhi) as understanding the Secret Treasury; second, further clarifying the principle of understanding the causes and conditions of worldly dharmas as understanding the Secret Treasury. Among them, there is first a question, then an analysis, and finally a conclusion. There are six sentences in the analysis: although one knows no-self (Anatta), one does not lose the results of karma (Kamma-phala), indicating that there is no absence of consequences; although one knows that the five aggregates (Pañcakkhandha) are extinguished, good and evil deeds do not perish, indicating that there is no absence of causes. This is the first pair. Although there are deeds, there is no doer (Kattā), no one who creates karma; although there is a destination, there is no goer, no one who receives the retribution. This is the second pair. Although there are bonds, there is no one who is bound, no one who is fettered; although there is Nirvana, there is also no one who is extinguished, no one who attains liberation. This is the third pair. Because this knowledge is neither definitely existent nor definitely non-existent, skillfully avoiding both annihilationism and eternalism, it is called profound.
The above is a broad explanation.
In the fourth part below, for those who have difficulties in understanding, the meaning is re-explained through questions and answers. Among them, only the meaning of
hearing and not hearing is clarified. Because what was said before about not hearing contradicts hearing, and hearing contradicts not hearing, it needs to be re-explained. The rest can be understood, so it is not repeated. In this passage, there are three types of people addressed: first, King Deva (Devarāja); second, Virudhaka (Virūḍhaka); third, Abhaya (Abhaya). There are also three meanings clarified: first, the positive analysis of the meaning of hearing and not hearing; second, to benefit the newly arrived Bodhisattvas, clarifying birth and non-birth; third, to inspire the beings of this land to be reborn in the Pure Land, clarifying the meaning of rebirth in the Pure Land. There are four textual distinctions: first, King Deva in order to hear the Tathagata's praise; second, Virudhaka in order to ask for the Tathagata's explanation; third, Abhaya requesting the Tathagata to speak; fourth, the prose after the verses, remotely answering King Deva's initial question because of Abhaya's request.
。前中德王初先為問。后佛讚歎。問中如我解佛所說是義不然牒以總非。下廣顯非。先徴后難。于中有二。一正難破不聞聞義。二凡是色下彰實異相明不可聞。前中六句。初二一對約法有無徴定所說明聞不聞不得並立。次二一對約就能聞所聞之法亦為徴責明聞不聞不得並立。后二一對就時徴責明聞不聞不得並立。初中有四。一就法徴定明有與無不得並立。法若有者便應定有立有非無。法若無者便應定無立無非有。由佛前說涅槃之法非有非無故為此徴。二無不應下以法有無類定生滅明不併立。無不應生立滅非生。有不應滅存生破滅。三如其下以前生滅兩義不俱類聞不聞不。
並立。如其聞者是則為聞以生類聞明唯是聞不得不聞。若不聞者則為不聞以前滅義類顯不聞唯定不聞不得為聞。四云何言下結非聖說。聞與不聞既非並立。云何聖言聞所不聞。
第二對中初就法正徴。次喻。后合。法中約就能聞所聞互以為難。若不可聞是為不聞就所設難。若彼涅槃佛性等法定不可聞。是則一向名為不聞。不得名為不聞而聞。若已聞者則更不聞就能設難。若能聞心已得聞竟。則更不得聞于不聞。若從是義。正得一向說之為聞。不得宣說聞于不聞。何以下釋。初先徴責。何故聞已則更不得聞于不聞。下對顯之。已得聞故正得
【現代漢語翻譯】 現代漢語譯本：前中德王最初先提問，後來佛陀讚歎。提問中，如果我理解佛陀所說的是正確的，那麼以下的論述是否與佛陀的教義相悖？我先用總體的否定來概括，然後在下面詳細地闡述這種不符之處。首先提出疑問，然後進行辯難。其中包含兩點：一是直接辯難破斥『不聞』和『聞』可以並存的觀點；二是『凡是色』以下，彰顯『實異相』，說明『不可聞』。前面的六句，最初的兩句是一對，從法的有無來提出疑問，明確說明『聞』和『不聞』不能同時成立。接下來的兩句是一對，從能聞和所聞的法來提出疑問，明確說明『聞』和『不聞』不能同時成立。最後兩句是一對，從時間上來提出疑問，明確說明『聞』和『不聞』不能同時成立。最初的一對中包含四點：一是就法提出疑問，明確說明『有』和『無』不能同時成立。如果法是存在的，那麼就應該確定它是存在的，堅持『有』的觀點，否定『無』的觀點。如果法是不存在的，那麼就應該確定它是不存在的，堅持『無』的觀點，否定『有』的觀點。因為佛陀之前說過涅槃（Nirvana，佛教術語，指解脫后的境界）之法既非有也非無，所以才提出這樣的疑問。 二、『無不應』以下，用法的有無來類比生滅，明確說明不能並立。『無』不應該產生，應該確立『滅』的觀點，否定『生』的觀點。『有』不應該消滅，應該保持『生』的觀點，破除『滅』的觀點。 三、『如其』以下，用之前生滅兩種含義不能並存，來類比『聞』和『不聞』不能並立。如果說是『聞』，那麼就是『聞』，用『生』來類比『聞』，明確說明只有『聞』，不可能『不聞』。如果說『不聞』，那麼就是『不聞』，用之前『滅』的含義來類比，顯示『不聞』就是確定『不聞』，不可能成為『聞』。 四、『云何言』以下，總結說這不是聖人的說法。『聞』和『不聞』既然不能同時成立，為什麼聖人的言論中會有『聞所不聞』的說法呢？ 第二對中，首先就法提出疑問，然後用比喻，最後總結。法中，從能聞和所聞相互提出疑問。如果不可聞，那就是不聞，這是從所聞的角度設難。如果涅槃（Nirvana，佛教術語，指解脫后的境界）、佛性（Buddha-nature，佛教術語，指眾生皆具的成佛的可能性）等法確實不可聞，那麼就應該一直被稱為『不聞』，不能被稱為『不聞而聞』。如果已經聞了，那麼就更不能不聞，這是從能聞的角度設難。如果能聞的心已經聽聞完畢，那麼就更不能聽聞『不聞』。如果從這個意義上來說，就應該一直說它是『聞』，不能宣說『聞于不聞』。『何以』以下是解釋。首先提出疑問，為什麼已經聽聞了就更不能聽聞『不聞』？下面進行解釋，因為已經聽聞了，所以只能...
【English Translation】 English version: Initially, King Prasenajit (前中德王) first inquired, and later the Buddha praised him. Within the inquiry, if my understanding of what the Buddha said is correct, is the following argument contrary to the Buddha's teachings? I will first summarize with a general negation, and then elaborate on this discrepancy below. First, I raise the question, and then I present the refutation. There are two points within this: first, directly refuting and breaking the view that 'not hearing' and 'hearing' can coexist; second, from 'all that is form' (凡是色) onwards, manifesting the 'real different characteristics' (實異相), explaining 'cannot be heard' (不可聞). In the preceding six sentences, the first two sentences are a pair, raising questions from the existence or non-existence of the Dharma (法), clearly stating that 'hearing' and 'not hearing' cannot be established simultaneously. The next two sentences are a pair, raising questions from the Dharma of the hearer and the heard, clearly stating that 'hearing' and 'not hearing' cannot be established simultaneously. The last two sentences are a pair, raising questions from the perspective of time, clearly stating that 'hearing' and 'not hearing' cannot be established simultaneously. The first pair contains four points: first, raising questions about the Dharma, clearly stating that 'existence' and 'non-existence' cannot be established simultaneously. If the Dharma exists, then it should be determined to exist, adhering to the view of 'existence' and negating the view of 'non-existence'. If the Dharma does not exist, then it should be determined not to exist, adhering to the view of 'non-existence' and negating the view of 'existence'. Because the Buddha previously said that the Dharma of Nirvana (涅槃, Buddhist term for the state of liberation) is neither existent nor non-existent, this question is raised. Second, from 'non-existence should not' (無不應) onwards, using the existence or non-existence of the Dharma to analogize birth and death, clearly stating that they cannot coexist. 'Non-existence' should not arise; the view of 'cessation' should be established, negating the view of 'birth'. 'Existence' should not cease; the view of 'birth' should be maintained, refuting the view of 'cessation'. Third, from 'as if' (如其) onwards, using the previous two meanings of birth and death not being able to coexist to analogize 'hearing' and 'not hearing' not being able to be established simultaneously. If it is said to be 'hearing', then it is 'hearing', using 'birth' to analogize 'hearing', clearly stating that there is only 'hearing', and it is impossible to 'not hear'. If it is said to be 'not hearing', then it is 'not hearing', using the previous meaning of 'cessation' to analogize, showing that 'not hearing' is definitely 'not hearing', and it is impossible to become 'hearing'. Fourth, from 'how can it be said' (云何言) onwards, concluding that this is not the saying of a sage. Since 'hearing' and 'not hearing' cannot be established simultaneously, why would there be the saying 'hearing what is not heard' in the words of a sage? In the second pair, first, a question is raised about the Dharma, then a metaphor is used, and finally, a conclusion is drawn. Within the Dharma, questions are raised mutually from the hearer and the heard. If it cannot be heard, then it is not hearing; this is setting a difficulty from the perspective of what is heard. If the Dharmas such as Nirvana (涅槃, Buddhist term for the state of liberation), Buddha-nature (佛性, Buddhist term for the potential for Buddhahood inherent in all beings), etc., are indeed unable to be heard, then they should always be called 'not hearing', and cannot be called 'hearing what is not heard'. If one has already heard, then one cannot not hear; this is setting a difficulty from the perspective of the hearer. If the mind that can hear has already finished hearing, then it can no longer hear 'not hearing'. If from this meaning, it should always be said that it is 'hearing', and it cannot be proclaimed 'hearing what is not heard'. 'Why' (何以) below is the explanation. First, a question is raised: why can one no longer hear 'not hearing' after having already heard? The explanation is given below: because one has already heard, one can only...
名為聞于可聞。不得名為聞于不聞。云何言下總以結呵。喻中生到反得三事共顯一義。亦可去到喻聞涅槃。生與不生喻顯佛性。得與不得喻顯菩提。就初喻中將去喻聞。到喻不聞。譬如去者喻能聞人。到則不去類顯初句。如彼世人已得到者不可言去。所況如是。諸佛菩薩已得涅槃。不聞法竟不得言聞。去則不到類顯后句。如彼世人在路去時不得名到。所況如是。已得聞者則更不得聞于不聞。第二喻中將生喻聞。不生喻于不聞之義。生已不生類顯后句。如彼生相生諸法時不得說言生於不生。所況如是。已得聞時不得宣說聞于不聞。不生不生類向前句。如彼虛空不可生故正名不生不得言生。所況即是。不可聞法正名不聞不得言聞。第三喻中將得喻聞。不得喻于不聞之義。得已不得類向後句。如彼十四不相應中有一非色非心之得能得諸法。今取為喻。即彼諸得得諸法時不得名為得於不得。所況如是。已得聞持不得說為聞于不聞。不得不得類顯前句。如兔角等不可得法正名不得。不可說之為不得得。所況如是。不可聞法正名不聞。不得說之為不聞聞。上來立喻。聞已不聞不聞不聞亦復如是合之顯法。聞已不得舉向後句以合前喻。不聞不聞舉上初句以合前喻。第三對中初句就其未聞之時難破有聞。明其唯是不聞不聞非不聞聞。后
句就其不聞之時難破不聞彰先有聞。先有聞 后得聖時聞于可聞非聞不聞。前中世尊若不聞聞者審定如來未聞之時已有聞性名不聞聞。下就設難。難有三階。一就地前凡夫設難。若未聞時已有聞者。一切眾生未有菩提即應有之。未得涅槃亦應得之。未見佛性亦應見之。二就十住菩薩設難。若未聞時已有聞者。云何說言十住菩薩雖見佛性未得明瞭。三就佛設難。若未聞時已有聞者。如來本昔從誰得聞。若有聞處何故如來於阿含中說言無師。后中初言若不聞不聞審定如來未聞之時令無聞性名不聞不聞。下就設難。難意如何。若佛如來本未聞時一向無聞。后得菩提及見佛性。一切眾生未聞之時亦無有聞。亦應同佛得成菩提見於佛性。一切眾生不得菩提不見佛性。可得宣說本無有聞。佛得菩提見佛性故明本有聞。本有聞故佛令聞時聞于先聞。非聞不聞。
涅槃義記卷第六
應永三歲五月二十日加修補書入關字了。
法印權大僧都賢寶 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第七
隋凈影寺沙門釋慧遠述
上來難破聞不聞義。自下第二辯實異相明不可聞。然今且就涅槃一法明不可聞。余類可知。于中有二。一明涅槃不同色聲故不可聞
【現代漢語翻譯】 現代漢語譯本： 前文就『不聞』（未聽聞）之時難以駁倒，是因為彰顯了先有『聞』（聽聞）的存在。先有『聞』，后在證得聖果時，才能聞于可聞之法，而非聞于『不聞』之法。前文中，如果世尊沒有聽聞，那麼誰來審定如來在未聽聞之時就已經存在的聞性，並稱之為『不聞聞』呢？ 下面是就此設立的詰難。詰難分為三個層次。第一層是針對地前凡夫設立的詰難：如果未聽聞時就已經有聞性，那麼一切眾生在未證得菩提（覺悟）時，就應該已經擁有菩提；未證得涅槃（寂滅）時，也應該已經證得涅槃；未見到佛性（覺悟的本性）時，也應該已經見到佛性。 第二層是針對十住菩薩設立的詰難：如果未聽聞時就已經有聞性，那麼為何說十住菩薩雖然見到了佛性，但尚未完全明瞭？ 第三層是針對佛設立的詰難：如果未聽聞時就已經有聞性，那麼如來最初是從誰那裡聽聞的？如果存在聽聞之處，為何如來在阿含經中說自己沒有老師？ 後文中，最初的說法是，如果不聞于『不聞』，那麼誰來審定如來在未聽聞之時，令其沒有聞性，並稱之為『不聞不聞』呢？ 下面是就此設立的詰難。詰難的含義是什麼呢？如果佛如來最初未聽聞時，完全沒有聞性，後來才證得菩提，見到佛性，那麼一切眾生在未聽聞之時，也應該沒有聞性，也應該和佛一樣，證成菩提，見到佛性。一切眾生不能證得菩提，不能見到佛性，可以說他們本來就沒有聞性。佛證得菩提，見到佛性，說明其本有聞性。因為本有聞性，所以佛在令眾生聽聞時，才能聽聞到先前的聞性，而非聽聞到『不聞』之法。
《涅槃義記》卷第六
應永三年五月二十日加修補書，已錄入關字。
法印權大僧都賢寶 大正藏第37冊 No. 1764 《大般涅槃經義記》
《涅槃義記》卷第七
隋凈影寺沙門釋慧遠 述
上面已經辯論了『聞』與『不聞』的意義。下面第二部分，辨明真實的差異相，說明涅槃是不可聽聞的。現在暫且就涅槃這一法，說明其不可聽聞，其餘的可以類推得知。其中包含兩點。第一點是說明涅槃不同於色聲，所以不可聽聞。
【English Translation】 English version: The difficulty in refuting 'non-hearing' (not having heard) lies in highlighting the prior existence of 'hearing' (having heard). Only with prior 'hearing' can one hear the hearable Dharma upon attaining enlightenment, rather than hearing 'non-hearing'. If the World-Honored One had not heard, who would ascertain that the Tathagata already possessed the nature of hearing before hearing, and call it 'non-hearing hearing'? The following are the challenges established on this basis. The challenges are divided into three levels. The first level is a challenge directed at ordinary beings before the Ten Grounds: If there is a nature of hearing before hearing, then all sentient beings should already possess Bodhi (enlightenment) before attaining it; they should already have attained Nirvana (extinction) before attaining it; and they should already have seen Buddha-nature (the nature of enlightenment) before seeing it. The second level is a challenge directed at Bodhisattvas of the Ten Abodes: If there is a nature of hearing before hearing, then why is it said that although Bodhisattvas of the Ten Abodes have seen Buddha-nature, they have not yet fully understood it? The third level is a challenge directed at the Buddha: If there is a nature of hearing before hearing, then from whom did the Tathagata initially hear? If there is a place of hearing, why did the Tathagata say in the Agamas that he has no teacher? Later, the initial statement is, if one does not hear 'non-hearing', then who will ascertain that the Tathagata, before hearing, had no nature of hearing, and call it 'non-hearing non-hearing'? The following is a challenge established on this basis. What is the meaning of the challenge? If the Buddha Tathagata initially had no nature of hearing before hearing, and only later attained Bodhi and saw Buddha-nature, then all sentient beings should also have no nature of hearing before hearing, and should also attain Bodhi and see Buddha-nature like the Buddha. Since all sentient beings cannot attain Bodhi and cannot see Buddha-nature, it can be said that they originally had no nature of hearing. The Buddha's attainment of Bodhi and seeing Buddha-nature indicates that he originally had a nature of hearing. Because he originally had a nature of hearing, the Buddha can hear the prior nature of hearing when causing sentient beings to hear, rather than hearing 'non-hearing'.
Nirvana Commentary, Volume 6
Added, revised, and entered the 'Guan' character on May 20th of the 3rd year of Oei.
Dharma Seal Authority, Great Monk Chief Priest Kenpo Taisho Tripitaka Volume 37, No. 1764, Nirvana Sutra Commentary
Nirvana Commentary, Volume 7
Commentary by the Shramana Shi Huiyuan of Jingying Temple, Sui Dynasty
The meaning of 'hearing' and 'non-hearing' has been debated above. The second part below clarifies the true differences and explains that Nirvana is inaudible. For now, let's take Nirvana as an example to explain its inaudibility, and the rest can be inferred. It contains two points. The first point is to explain that Nirvana is different from form and sound, so it is inaudible.
。二明涅槃非三世攝故不可聞。前中兩句。一舉粗顯細明色與聲可得見聞。凡是色法或是可見不可見者。色有三種。一可見有對謂眼所行。二不可見有對謂耳鼻舌身所對之色。三不可見無對謂法塵中無作之色。此三種中初一可見余不可見是以言惑。又色塵中現在可見過未叵見亦得言惑。聲亦如是。惑是可聞不可聞者現在可聞過未叵聞。二辨細異粗明大涅槃不同色聲。云何而言可得見聞。
后中亦二。一就三世音聲推求。明其不得聞于涅槃。過去已滅不可聞者過聲已滅不可尋之聞于涅槃。未來求至亦不聞者未來音聲以未至故不可尋之聞于涅槃。現在聽時不名聞者當現聽時耳但聞聲未得尋聲取彼涅槃。是故聽時亦不得名聞于涅槃。聞已聲滅更不聞者聽竟聲滅更無取尋。故亦不得聞于涅槃。二就涅槃法體推求明三世故不可聞涅槃。亦非過去現未。正明涅槃體非三世。若非三下明叵說聞。云何言下結非聖說。
上來第一德王為難。下佛嘆之。善哉總嘆。汝今下別。別中有二。一嘆其所解。二嘆其所同。解中汝知一切諸法如幻炎等嘆其解空。畫水跡等嘆解無常。如泡沫等嘆解無我。無苦樂等嘆其解苦。無樂苦相無苦苦實。故經說言五陰洞達空無所起是苦義矣。問曰。德王上來難佛聞不聞義。如來何故嘆知幻等。以前
【現代漢語翻譯】 現代漢語譯本：二乘的涅槃不被過去、現在、未來三世所包含，所以是不可聞的。前面和中間的兩句，一句是舉出粗顯和細微，說明色和聲是可以被看見和聽見的。凡是色法，無論是可見的還是不可見的。色有三種：一是可見有對，就是眼睛所能看到的；二是不可見有對，就是耳、鼻、舌、身所對的色；三是不可見無對，就是法塵中無作的色。這三種色中，只有第一種是可見的，其餘的都不可見，所以說是迷惑。又，色塵中現在是可見的，過去和未來是不可見的，也可以說是迷惑。聲音也是這樣，迷惑在於可聞和不可聞，現在可以聽見，過去和未來是不可聽見的。二是辨別細微的差別，說明大涅槃不同於色和聲，怎麼能說可以被看見和聽見呢？ 後面一句也分為兩部分。一是就三世的音聲來推求，說明不能從涅槃中聽到聲音。過去的音聲已經滅了，不可聽聞，過去的音聲已經滅了，不能通過尋找過去的聲音來聽聞涅槃。未來的音聲還沒有到來，也不能聽聞，未來的音聲因為還沒有到來，不能通過尋找未來的聲音來聽聞涅槃。現在聽的時候，不能稱為聽聞，當現在聽的時候，耳朵只是聽到聲音，還沒有通過尋找聲音來獲得涅槃。所以，聽的時候也不能稱為聽聞涅槃。聽完之後聲音就滅了，就再也聽不到了，聽完之後聲音就滅了，再也沒有可以尋找的東西了。所以也不能通過聽聞來獲得涅槃。二是就涅槃的法體來推求，說明涅槃不是三世的，所以不能聽聞涅槃。涅槃也不是過去、現在、未來。正是說明涅槃的本體不是三世的。如果不是三世，下面就說明不能說聽聞。為什麼說下面總結說不是聖人所說呢？ 上面是第一位德王提出的疑問。下面是佛陀讚歎他。『善哉』是總體的讚歎。『汝今』以下是分別的讚歎。分別的讚歎分為兩部分：一是讚歎他的理解，二是讚歎他的相同之處。理解方面，『汝知一切諸法如幻炎等』是讚歎他理解空性，『畫水跡等』是讚歎他理解無常，『如泡沫等』是讚歎他理解無我，『無苦樂等』是讚歎他理解苦。沒有快樂和痛苦的相，沒有真實的痛苦。所以經書上說，五陰通達空性，沒有生起的地方，這就是苦的含義啊。有人問：德王上來是為難佛陀關於聽聞和不聽聞的意義，如來為什麼讚歎他知道如幻等呢？因為以前
【English Translation】 English version: The Nirvana of the two vehicles is not encompassed by the three times of past, present, and future, therefore it cannot be heard. The first and middle two sentences, one cites the coarse and reveals the subtle, stating that form and sound can be seen and heard. All phenomena of form, whether visible or invisible. There are three types of form: first, visible and having resistance, which is what the eye perceives; second, invisible and having resistance, which is the form perceived by the ear, nose, tongue, and body; third, invisible and without resistance, which is the uncaused form in the realm of mental objects (法塵). Among these three types, only the first is visible, the rest are invisible, hence it is said to be delusion. Furthermore, within the realm of form, what is visible in the present is invisible in the past and future, which can also be said to be delusion. Sound is similar. The delusion lies in what is audible and inaudible; what is audible in the present is inaudible in the past and future. Second, it distinguishes subtle differences, clarifying that Great Nirvana is different from form and sound. How can it be said that it can be seen and heard? The latter sentence is also divided into two parts. First, it investigates based on the sounds of the three times, clarifying that one cannot hear from Nirvana. Past sounds have already ceased and cannot be heard; past sounds have already ceased, and one cannot seek to hear Nirvana through past sounds. Future sounds have not yet arrived and cannot be heard; future sounds have not yet arrived, and one cannot seek to hear Nirvana through future sounds. When listening in the present, it is not called hearing; when listening in the present, the ear only hears the sound and has not yet obtained Nirvana by seeking the sound. Therefore, listening in the present cannot be called hearing Nirvana. After hearing, the sound ceases and is no longer heard; after listening, the sound ceases, and there is nothing more to seek. Therefore, one also cannot hear Nirvana. Second, it investigates based on the Dharma body of Nirvana, clarifying that Nirvana is not of the three times, therefore one cannot hear Nirvana. Nirvana is also not past, present, or future. It precisely clarifies that the essence of Nirvana is not of the three times. If it is not of the three times, the following explains that hearing cannot be spoken of. Why does the following conclude that it is not spoken by sages? The above is the first question raised by King Virtue (德王). The following is the Buddha's praise. 'Excellent (善哉)' is a general praise. 'Now you (汝今)' and below are separate praises. The separate praises are divided into two parts: first, praising his understanding; second, praising their commonality. Regarding understanding, 'You know all dharmas are like illusions and flames (汝知一切諸法如幻炎等)' is praising his understanding of emptiness; 'drawing traces on water (畫水跡等)' is praising his understanding of impermanence; 'like bubbles (如泡沫等)' is praising his understanding of no-self; 'no suffering or joy (無苦樂等)' is praising his understanding of suffering. There is no appearance of joy or suffering, no real suffering. Therefore, the scriptures say that the five aggregates (五陰) thoroughly penetrate emptiness and have no place of arising; this is the meaning of suffering. Someone asks: King Virtue came to challenge the Buddha about the meaning of hearing and not hearing, why does the Tathagata praise him for knowing illusions and so on? Because previously
德王知法虛幻無常生滅三世推求都無聞義。故為此嘆。次嘆所同明如十地之所知見。德王自位在於何處如十地乎。下說德王久已成就菩提功德化無量生令住菩提。初地已上皆名成就菩提功德。然今德王或可是佛示居學地或在學窮。所解同餘十住菩薩故言如也。如經嘆佛如三世佛所說不變。此亦似彼。如來是中何故不答。有言客至無客不答。聖化容豫豈有此妨。但佛巧化為留此答兼益新來諸菩薩等故此不答。
自下第二琉璃為問如來酬答。于中有六。一琉璃將來先現光相。二辨光所從。三琉璃身至設供奉佛。四問答拂遣來去之相。五問答辨法。六琉璃聞法歡喜領解。文別可知。聖化有由故先現相。相有所從故次辨之。現相須應故次身來。來相覆真故次拂遣。來為顯法故次辨法。得法稱心故須領解。
先辨光相。時大眾中明現光處。忽然之頃明現光時。有大光明正明現光。非青色下顯其光相。琉璃菩薩從於平等實證身中放阿含光令人睹見。是故大眾非青見青乃至非見而得見也。大眾過光身心快樂明光利益。先法后喻。問曰。何故無邊放光令此眾怖。琉璃放光令此眾樂。蓋隨化宜不同故爾。云何不同。無邊將來為表聖滅。欲使此眾覺世不安故令眾怖。今此琉璃所放光者為欲顯法令眾證入。勝益將至故使眾樂。
【現代漢語翻譯】 現代漢語譯本：德王知道一切法都是虛幻、無常，經歷生滅，即使推究過去、現在、未來三世，也無法找到任何實在的意義。因此，他為此感嘆。接著，他感嘆自己所證悟的境界與十地菩薩所知所見相同。德王自己的修行位階在哪裡呢？是否如同十地菩薩？下面經文說德王早已成就菩提功德，教化無量眾生安住于菩提。初地以上的菩薩都可以稱為成就菩提功德。然而，現在的德王或許是佛陀示現，居住在學習的位地，或者是在學習的終點。他所理解的與其餘十住菩薩相同，所以說『如』。如同經中讚歎佛陀的教法如同三世諸佛所說，永恒不變。這裡的情況也類似。如來為什麼不回答德王的問題呢？有人說，如同客人來訪，沒有主人不回答的。聖人的教化寬容而從容，難道會有這種妨礙嗎？只是佛陀巧妙地教化，爲了保留這個答案，也爲了利益新來的各位菩薩等，所以這裡不作回答。 從下面開始是第二部分，琉璃菩薩提問，如來回答。其中有六個部分：一是琉璃菩薩將要到來時，先顯現光明之相；二是辨別光明從何而來；三是琉璃菩薩親自到來，設供奉佛；四是問答，拂去對來去之相的執著；五是問答，辨明佛法；六是琉璃菩薩聽聞佛法，歡喜領悟。文句的分別可以清楚地知道。聖人的教化是有原因的，所以先顯現光明之相。光明之相有所由來，所以接著辨別它。顯現光明之相需要有所迴應，所以接著親自到來。到來的表相掩蓋了真實，所以接著拂去執著。到來是爲了顯揚佛法，所以接著辨明佛法。得到佛法，心滿意足，所以需要領悟理解。 先辨別光明之相。當時，在大眾之中，光明顯現的地方。忽然之間，光明顯現的時刻。有大光明，正在顯現光明。不是青色等等，是爲了顯示光明的各種相狀。琉璃菩薩從平等實證的身中放出阿含光（Ahan light），使人們能夠看見。因此，大眾不是看見青色而看見青色，乃至不是看見而能夠看見。大眾經過光明，身心快樂，這是光明帶來的利益。先說法，後用比喻。有人問：為什麼無邊光（Avalokitesvara）到來時放出光明，使大眾感到恐懼？琉璃菩薩放出光明，卻使大眾感到快樂？大概是隨著教化的適宜而不同。有什麼不同呢？無邊光將來是爲了表示聖人涅槃。想要使大眾覺悟世間的不安，所以使大眾感到恐懼。現在琉璃菩薩所放的光，是爲了顯示佛法，使大眾證入。殊勝的利益將要到來，所以使大眾感到快樂。
【English Translation】 English version: King Virtue (De Wang) knows that all dharmas are illusory and impermanent, subject to birth and death. Even if one investigates the three periods of time (past, present, and future), one cannot find any real meaning. Therefore, he sighs about this. Next, he sighs that his own realization is the same as what the Bodhisattvas of the Ten Grounds (Shi Di) know and see. Where is King Virtue's own stage of practice? Is it like the Ten Grounds? The following sutra says that King Virtue has long since accomplished the merits of Bodhi (Bodhi, enlightenment), and has transformed countless beings, causing them to abide in Bodhi. Those above the first ground are all called accomplished in the merits of Bodhi. However, the current King Virtue may be a manifestation of the Buddha, residing in the stage of learning, or at the end of learning. What he understands is the same as the other Bodhisattvas of the Ten Abodes (Shi Zhu), so it is said 'like'. Just as the sutra praises the Buddha's teachings as unchanging, like what the Buddhas of the three periods of time have said. This situation is also similar. Why doesn't the Tathagata (Tathagata, 'Thus Gone One', another name for the Buddha) answer in this case? Some say that just as when a guest arrives, there is no host who does not answer. The saint's transformation is tolerant and leisurely, how could there be such an obstacle? It is just that the Buddha skillfully transforms, in order to reserve this answer, and also to benefit the newly arrived Bodhisattvas, etc., so there is no answer here. From below begins the second part, where Lapis Lazuli Bodhisattva (Liuli Pusa) asks and the Tathagata answers. There are six parts in it: First, when Lapis Lazuli Bodhisattva is about to arrive, he first manifests the light phase; second, he distinguishes where the light comes from; third, Lapis Lazuli Bodhisattva personally arrives and makes offerings to the Buddha; fourth, there are questions and answers, brushing away the attachment to the appearance of coming and going; fifth, there are questions and answers, clarifying the Dharma; sixth, Lapis Lazuli Bodhisattva hears the Dharma and joyfully understands. The distinction of the sentences can be clearly known. The saint's transformation has a reason, so first manifest the light phase. The light phase has a source, so then distinguish it. The manifestation of the light phase needs to be responded to, so then personally arrive. The appearance of arrival covers up the truth, so then brush away the attachment. Arrival is to manifest the Dharma, so then clarify the Dharma. Obtaining the Dharma, being satisfied, so it is necessary to understand. First distinguish the light phase. At that time, in the midst of the assembly, the place where the light appeared. Suddenly, the moment when the light appeared. There is great light, which is manifesting light. Not blue, etc., is to show the various aspects of light. Lapis Lazuli Bodhisattva emits Ahan light from the body of equal realization, so that people can see it. Therefore, the assembly does not see blue and sees blue, and even does not see and can see. The assembly passes through the light, and the body and mind are happy, which is the benefit brought by the light. First explain the Dharma, then use a metaphor. Someone asks: Why did Avalokitesvara (Wubian Guang) emit light when he arrived, causing the assembly to feel fear? Lapis Lazuli Bodhisattva emitted light, but made the assembly feel happy? Probably it is different according to the suitability of the transformation. What is the difference? Avalokitesvara's coming is to represent the Nirvana (Nirvana, extinction of suffering) of the saint. Wanting to make the assembly aware of the insecurity of the world, so he made the assembly feel fear. Now the light emitted by Lapis Lazuli Bodhisattva is to show the Dharma, so that the assembly can enter into realization. Superior benefits are about to arrive, so he makes the assembly feel happy.
自下第二辨光所從。文別有二。一明此光從其平等實證中發。二就其化相明從東方琉璃邊來。前中初先寄默彰寂。爾時世尊問文殊下以言顯實。前寄默中初文殊問佛默不答。光來之處寂滅離言故默顯之。佛證窮深故先默顯。文殊從佛悟解寂義。故次第二迦葉轉問文殊不答。迦葉復從文殊悟解。故次第三無邊轉問迦葉不答。無邊復從迦葉悟解。故次第四凈住王問無邊不答。眾聖同證。是故乃至五百相問皆默不答。以言顯中如來先問。文殊下以七句廣辨。前之六句就實顯實明無因緣。后之一句約相顯實明有因緣。因滅無明得菩提燈故有此光。
上來顯實。下就化辨。于中如來初先教說莫入第一。應以世諦而解說之。文殊下辨。于中有三。一此彰彼事。二彼彰此事。三結答如來。此彰彼中文別有四。一彰彼國土人民之事。二彰彼化主。三隨所住下彰彼所說共此不殊。四琉璃光問滿月光下彰彼所問與此不異。
彼彰此中文別有五。一滿月光佛彰此世界人民之事。二彰此化主。三大悲純下彰此所說共彼不殊。四彼有菩薩名光明下彰此所問與彼不異。五佛今答下彼勸琉璃令來至此。問曰。何故不此勸向彼。解有五義。一彼土眾生於此佛所有宿因緣故勸來此。此眾于彼未必有緣故不勸往。二此土眾生宜見彼來請法
【現代漢語翻譯】 現代漢語譯本：
下面第二部分辨析光明所從何來。文分兩部分。一是說明此光明從其平等實證中發出。二是就其化身之相說明從東方琉璃世界而來。前面一部分先用寂默來彰顯寂靜。『爾時世尊問文殊』以下用言語來顯明實相。前面用寂默彰顯的部分，首先是文殊菩薩問佛，佛默然不答。光明所來的地方是寂滅離言的，所以用寂默來彰顯。佛的證悟窮極深遠，所以先用寂默來彰顯。文殊菩薩從佛那裡悟解了寂靜的含義。所以接下來第二是迦葉尊者轉而問文殊菩薩，文殊菩薩不答。迦葉尊者又從文殊菩薩那裡悟解。所以接下來第三是無邊菩薩轉而問迦葉尊者，迦葉尊者不答。無邊菩薩又從迦葉尊者那裡悟解。所以接下來第四是凈住王菩薩問無邊菩薩，無邊菩薩不答。眾聖都證悟了，所以乃至五百位菩薩互相詢問，都默然不答。用言語顯明的部分，如來先發問，『文殊』以下用七句廣泛辨析。前面的六句就實相來顯明實相，說明沒有因緣。後面的一句從現象上顯明實相，說明有因緣。因為滅除了無明，得到了菩提之燈，所以有此光明。
上面是顯明實相，下面就化身來辨析。其中如來首先教導說不要陷入第一義諦，應當用世俗諦來解釋。『文殊』以下辨析。其中有三部分。一是此處彰顯彼處之事，二是彼處彰顯此處之事，三是總結回答如來。此處彰顯彼處的部分，文分四部分。一是彰顯彼國土人民之事，二是彰顯彼處教化之主，三是『隨所住』以下彰顯彼處所說與此處沒有差別，四是『琉璃光問滿月光』以下彰顯彼處所問與此處沒有不同。
彼處彰顯此處的部分，文分五部分。一是滿月光佛（Mǎnyuèguāng Fó）彰顯此世界人民之事，二是彰顯此處教化之主，三是『大悲純』以下彰顯此處所說與彼處沒有差別，四是『彼有菩薩名光明』以下彰顯此處所問與彼處沒有不同，五是『佛今答』以下彼處勸琉璃光佛（Liúlíguāng Fó）令來至此。問：為什麼不在此處勸人向彼處去呢？解釋有五種含義。一是彼土眾生對於此佛所有宿世因緣，所以勸他們來此。此土眾生對於彼佛未必有緣，所以不勸他們前往。二是此土眾生適宜見到彼佛前來請法。 English version:
Below, the second part distinguishes where the light comes from. The text is divided into two parts. The first explains that this light emanates from its equal and realized essence. The second, based on the appearance of its manifested form, explains that it comes from the Eastern Pure Lapis Lazuli world. The first part initially uses silence to manifest tranquility. 'At that time, the World Honored One asked Mañjuśrī' (Wénshū) below uses words to reveal the true nature. In the part where silence is used to manifest, first, Mañjuśrī Bodhisattva asks the Buddha, and the Buddha remains silent. The place where the light comes from is tranquil and beyond words, so it is manifested through silence. The Buddha's realization is extremely profound, so it is first manifested through silence. Mañjuśrī Bodhisattva comprehends the meaning of silence from the Buddha. Therefore, second, Venerable Kāśyapa (Jiāyè) turns and asks Mañjuśrī Bodhisattva, and Mañjuśrī Bodhisattva does not answer. Kāśyapa comprehends from Mañjuśrī Bodhisattva. Therefore, third, Bodhisattva Boundless (Wúbiān) turns and asks Kāśyapa, and Kāśyapa does not answer. Boundless comprehends from Kāśyapa. Therefore, fourth, Bodhisattva Pure Abode King (Jìngzhù Wáng) asks Boundless, and Boundless does not answer. All the sages have realized, so even up to five hundred Bodhisattvas asking each other, they all remain silent. In the part where words are used to reveal, the Tathāgata (Rúlái) first asks, and 'Mañjuśrī' below uses seven sentences to extensively analyze. The first six sentences reveal the true nature based on reality, explaining that there is no cause and condition. The last sentence reveals the true nature from the phenomenon, explaining that there is cause and condition. Because ignorance is extinguished and the lamp of Bodhi is obtained, there is this light.
Above is the revelation of the true nature; below is the analysis based on manifestation. Among them, the Tathāgata first teaches not to fall into the first principle, but to explain it using conventional truth. 'Mañjuśrī' below analyzes. There are three parts. First, this place manifests the affairs of that place; second, that place manifests the affairs of this place; third, it summarizes and answers the Tathāgata. In the part where this place manifests that place, the text is divided into four parts. First, it manifests the affairs of the people of that land; second, it manifests the teaching master of that place; third, 'Following where they dwell' below manifests that what is said there is no different from here; fourth, 'Lapis Lazuli Light asks Full Moon Light' below manifests that what is asked there is no different from here.
In the part where that place manifests this place, the text is divided into five parts. First, Full Moon Light Buddha (Mǎnyuèguāng Fó) manifests the affairs of the people of this world; second, it manifests the teaching master of this place; third, 'Great Compassion Pure' below manifests that what is said here is no different from there; fourth, 'There is a Bodhisattva named Light' below manifests that what is asked here is no different from there; fifth, 'The Buddha now answers' below, that place advises Lapis Lazuli Light Buddha (Liúlíguāng Fó) to come here. Question: Why not advise people here to go to that place? The explanation has five meanings. First, the beings of that land have past life affinities with this Buddha, so they are advised to come here. The beings of this land may not have affinities with that Buddha, so they are not advised to go there. Second, the beings of this land are suitable to see that Buddha come to request the Dharma.
【English Translation】 English version:
Below, the second part distinguishes where the light comes from. The text is divided into two parts. The first explains that this light emanates from its equal and realized essence. The second, based on the appearance of its manifested form, explains that it comes from the Eastern Pure Lapis Lazuli world. The first part initially uses silence to manifest tranquility. 'At that time, the World Honored One asked Mañjuśrī' (Wénshū) below uses words to reveal the true nature. In the part where silence is used to manifest, first, Mañjuśrī Bodhisattva asks the Buddha, and the Buddha remains silent. The place where the light comes from is tranquil and beyond words, so it is manifested through silence. The Buddha's realization is extremely profound, so it is first manifested through silence. Mañjuśrī Bodhisattva comprehends the meaning of silence from the Buddha. Therefore, second, Venerable Kāśyapa (Jiāyè) turns and asks Mañjuśrī Bodhisattva, and Mañjuśrī Bodhisattva does not answer. Kāśyapa comprehends from Mañjuśrī Bodhisattva. Therefore, third, Bodhisattva Boundless (Wúbiān) turns and asks Kāśyapa, and Kāśyapa does not answer. Boundless comprehends from Kāśyapa. Therefore, fourth, Bodhisattva Pure Abode King (Jìngzhù Wáng) asks Boundless, and Boundless does not answer. All the sages have realized, so even up to five hundred Bodhisattvas asking each other, they all remain silent. In the part where words are used to reveal, the Tathāgata (Rúlái) first asks, and 'Mañjuśrī' below uses seven sentences to extensively analyze. The first six sentences reveal the true nature based on reality, explaining that there is no cause and condition. The last sentence reveals the true nature from the phenomenon, explaining that there is cause and condition. Because ignorance is extinguished and the lamp of Bodhi is obtained, there is this light.
Above is the revelation of the true nature; below is the analysis based on manifestation. Among them, the Tathāgata first teaches not to fall into the first principle, but to explain it using conventional truth. 'Mañjuśrī' below analyzes. There are three parts. First, this place manifests the affairs of that place; second, that place manifests the affairs of this place; third, it summarizes and answers the Tathāgata. In the part where this place manifests that place, the text is divided into four parts. First, it manifests the affairs of the people of that land; second, it manifests the teaching master of that place; third, 'Following where they dwell' below manifests that what is said there is no different from here; fourth, 'Lapis Lazuli Light asks Full Moon Light' below manifests that what is asked there is no different from here.
In the part where that place manifests this place, the text is divided into five parts. First, Full Moon Light Buddha (Mǎnyuèguāng Fó) manifests the affairs of the people of this world; second, it manifests the teaching master of this place; third, 'Great Compassion Pure' below manifests that what is said here is no different from there; fourth, 'There is a Bodhisattva named Light' below manifests that what is asked here is no different from there; fifth, 'The Buddha now answers' below, that place advises Lapis Lazuli Light Buddha (Liúlíguāng Fó) to come here. Question: Why not advise people here to go to that place? The explanation has five meanings. First, the beings of that land have past life affinities with this Buddha, so they are advised to come here. The beings of this land may not have affinities with that Buddha, so they are not advised to go there. Second, the beings of this land are suitable to see that Buddha come to request the Dharma.
獲益故勸來此。彼眾於此未必有宜故不勸往。三欲令彼諸菩薩來導引此眾往生凈土化益弘多故勸來此。此眾若往無如是利故不勸往。四欲令彼新行菩薩來此惡界增長悲願故勸來此。此眾若往無如是利故不勸往。五德王于彼若有化益佛亦勸往。非起此說故不論之。
彼琉璃下是第三段文殊舉彼琉璃將來結答如來。此第二竟。第三大段琉璃來至供佛可知。
自下第四問答拂遣來去之相。佛先試問。為到者來不到者來。琉璃下答。初先就身以明無來。次就法辨。后就心顯明諸過盡故無有來。初中世尊到亦不來不到亦不來者解有二義。一就應身無常以釋。應身達此名之為到。在路滅者名為不到。論其到者此處新生不從彼來故不名來。其不到者在路即滅不來至此故亦不來。二就真身常義以釋。向來應身到與不到于真常寂由來不動故並不來。我觀此義都無有來總以結之。到與不到二俱無來故曰都無。次就法辨。諸行若常亦不來者同向后解。若是無常亦無來者如向前釋。此名五陰以為諸行。下就心顯。句別有八。前三遠離凡夫之過故無去來。初離我見。次離憍慢。后離取行。或見二取名為取行。后五遠離二乘之過。初二后一迷大之過。中間二句執小之過。
自下第五問答辨法。于中有二。一欲問求聽如來聽許。二
【現代漢語翻譯】 現代漢語譯本：因為（菩薩）能在此處獲益，所以勸他們來這裡。那邊的聽眾未必適合這裡，所以不勸他們前往。（勸他們來此有）三個原因：第一，希望那邊的菩薩來引導這邊的聽眾往生凈土，教化利益更加弘大，所以勸他們來這裡。這邊的聽眾如果去那邊，沒有這樣的利益，所以不勸他們前往。第二，希望那邊新修行的菩薩來這個惡劣的世界增長悲願，所以勸他們來這裡。這邊的聽眾如果去那邊，沒有這樣的利益，所以不勸他們前往。第三，如果德王（菩薩名）在那邊能夠教化利益眾生，佛也會勸他前往，但這與發起此番談論無關，所以不討論。
在琉璃（菩薩名）之下，是第三段，文殊（菩薩名）舉琉璃將來之事，總結回答如來。這是第二部分結束。第三大段是琉璃來到供佛，可知。
從下面開始是第四段問答，拂去來去之相。佛先試探性地提問：是已到者來，還是未到者來？琉璃回答說，首先就身體而言，闡明沒有來。其次就法理辨析。最後就心性顯明，因為諸種過失已經消除，所以沒有來。最初，世尊說『到也不來，不到也不來』，有兩種解釋。一是就應身（佛為度化眾生而顯現的化身）的無常來解釋。應身到達這裡，名為『到』。在路上滅度者，名為『不到』。論及『到』者，此處新生，不從彼處來，所以不名為『來』。那『不到』者，在路上就已滅度，不來至此，所以也不來。二是就真身（佛的真實不變之身）的常義來解釋。先前所說的應身的『到』與『不到』，對於真常寂滅的真身來說，從來沒有動過，所以都不來。我觀察這個道理，都無有來，總而言之，『到』與『不到』二者都沒有來，所以說『都無』。其次就法理辨析，諸行（一切事物）若是常，也不來，如同後面解釋。若是無常，也沒有來，如同前面解釋。這裡所說的五陰（色、受、想、行、識）可以認為是諸行。下面就心性顯明，句子分別有八句。前三句遠離凡夫的過失，所以沒有去來。首先是遠離我見（執著于自我的錯誤觀念）。其次是遠離憍慢（驕傲自大）。然後是遠離取行（執取行為）。或者說，見和二取（錯誤的見解和執取）可以稱為取行。后五句遠離二乘（聲聞和緣覺）的過失。最初兩句和最後一句是迷惑于大乘佛法的過失。中間兩句是執著于小乘佛法的過失。
從下面開始是第五段問答，辨析法理。其中有兩部分。一是想要提問，請求如來允許聽聞。二是如來聽許。
【English Translation】 English version: 'Because (Bodhisattvas) can benefit here, they are encouraged to come. Those listeners there may not be suitable for here, so they are not encouraged to go. There are three reasons (for encouraging them to come here): First, it is hoped that the Bodhisattvas there will come to guide the listeners here to be reborn in the Pure Land, and the teaching and benefits will be even greater, so they are encouraged to come here. If the listeners here go there, there is no such benefit, so they are not encouraged to go. Second, it is hoped that the newly practicing Bodhisattvas there will come to this evil world to increase their compassion and vows, so they are encouraged to come here. If the listeners here go there, there is no such benefit, so they are not encouraged to go. Third, if King Virtue (De Wang, name of a Bodhisattva) can teach and benefit sentient beings there, the Buddha will also encourage him to go, but this is not related to initiating this discussion, so it is not discussed.'
'Below the lapis lazuli (Liuli, name of a Bodhisattva), is the third section, where Manjushri (Wenshu, name of a Bodhisattva) uses the future arrival of Lapis Lazuli to summarize and answer the Tathagata. This is the end of the second part. The third major section is that Lapis Lazuli comes to make offerings to the Buddha, which is understandable.'
'From below begins the fourth section of questions and answers, sweeping away the appearance of coming and going. The Buddha first tentatively asks: Is it the one who has arrived that comes, or the one who has not arrived that comes? Lapis Lazuli answers, first, in terms of the body, clarifying that there is no coming. Second, analyzing in terms of Dharma. Finally, revealing in terms of mind, because all faults have been eliminated, so there is no coming. Initially, the World Honored One says 『arriving also does not come, not arriving also does not come,』 there are two explanations. One is to explain in terms of the impermanence of the manifested body (Yingshen, the manifested body of the Buddha to save sentient beings). The manifested body arriving here is called 『arriving.』 The one who passes away on the road is called 『not arriving.』 Regarding the 『arriving』 one, it is newly born here, not coming from there, so it is not called 『coming.』 The 『not arriving』 one, has already passed away on the road, not coming to here, so it also does not come. Two is to explain in terms of the permanence of the true body (Zhenshen, the true and unchanging body of the Buddha). The previously mentioned 『arriving』 and 『not arriving』 of the manifested body, for the true body of true permanence and stillness, has never moved, so neither comes. I observe this principle, there is no coming at all, in summary, 『arriving』 and 『not arriving』 both do not come, so it is said 『none at all.』 Second, analyzing in terms of Dharma, if all phenomena (Zhuxing, all things) are permanent, they also do not come, as explained later. If they are impermanent, they also do not come, as explained earlier. The five aggregates (Wuyin, form, feeling, thought, volition, consciousness) mentioned here can be considered all phenomena. Below, revealing in terms of mind, the sentences are divided into eight sentences. The first three sentences are far from the faults of ordinary people, so there is no going and coming. First is being far from self-view (Wo Jian, the mistaken notion of attachment to the self). Second is being far from arrogance (Jiaoman, pride and conceit). Then is being far from grasping actions (Qu Xing, grasping actions). Or, views and two grasps (mistaken views and grasping) can be called grasping actions. The last five sentences are far from the faults of the two vehicles (Shengwen and Yuanjue). The first two sentences and the last sentence are faults of being confused about Mahayana Buddhism. The middle two sentences are faults of being attached to Hinayana Buddhism.'
'From below begins the fifth section of questions and answers, analyzing Dharma. There are two parts. One is wanting to ask questions, requesting the Tathagata to allow listening. Two is the Tathagata allowing listening.'
琉璃正問如來為辨。前中初先琉璃欲問請佛求聽。且置斯事息止前言不來去之義。且說叵盡故言且置。欲有所問自宣己心。唯垂哀等請佛聽許。下佛聽之。隨意問者正聽其問。今正是時催令速問。我當已下許說於後。所以下釋。所以我言今正是時以佛難值法難聞故。諸佛難值如優曇華佛難值也。法亦如是難可聞等法難聞也。于中先明小法難聞。難聞如佛是以言亦。十二部中方等復難明大難聞。是故已下結勸專聽。
琉璃正問如來答中文別有二。一琉璃自為問聞不聞如來為解。二琉璃為他問生不生如來為釋。此云何知。下文自辨。故下琉璃領解之中雲我蒙佛解聞不聞。故聞不聞偏是自為。亦令八萬四千菩薩知生不生。明生不生偏是為他。問曰。何故聞與不聞偏是自為。生與不生偏是為他。以聞不聞就真分別其義淵深故偏自為。彼生不生辨其世諦因緣法相其義粗近故偏為他。理實所問無不為他。為分自利利他行異故為此別。問曰。等為差別兩行。以何義故不先為他。解有三義。一起行次第。要先自行方能利他故先自為。二聞不聞琉璃菩薩本國先問。今乘彼請是以先問。三聞不聞是初德體乘。上所辨是故先問。問曰。若言起行次第要先自為。何故如來下誡琉璃先為他人後為自身。釋言。生心起行各異。若論生心要先為
【現代漢語翻譯】 現代漢語譯本：琉璃（Líulí，菩薩名）正要向如來請問辨析。在開始之前，琉璃想要請佛允許他提問。『且置斯事息止前言不來去之義』，意思是先放下那些關於不來不去的討論。『且說叵盡故言且置』，因為要說的內容太多，所以先放下。想要提問，就直接表達自己的心意。唯愿佛陀慈悲，允許我提問。下面是佛陀允許提問。可以隨意提問，佛陀會認真聽取。現在正是時候，請儘快提問。我將會在後面回答。下面是解釋。所以我說現在正是時候，因為佛陀難遇，佛法難聞。諸佛難遇，就像優曇花一樣稀有。佛法也是如此，難以聽聞。其中先說明小乘佛法難以聽聞。難以聽聞就像佛陀一樣，所以說『亦』。在十二部經中，方等經（fāngděng jīng，大乘經典）尤其難以明白，難以聽聞。因此，下面總結勸告大家專心聽講。 琉璃正問如來答中，內容上分為兩部分。一是琉璃自己爲了瞭解聞與不聞的含義而向如來請教。二是琉璃爲了他人瞭解生與不生的含義而請如來解釋。這如何得知呢？下面的經文自有說明。因此，在琉璃領悟理解的內容中說：『我蒙佛解聞不聞』，所以聞與不聞偏重於為自己。『亦令八萬四千菩薩知生不生』，說明生與不生偏重於為他人。問：為什麼聞與不聞偏重於為自己，而生與不生偏重於為他人呢？因為聞與不聞是就真諦來分別，其意義深遠，所以偏重於為自己。而生與不生是辨別世俗諦的因緣法相，其意義比較粗淺，所以偏重於為他人。實際上，所問的問題沒有不是爲了他人的。爲了區分自利和利他兩種行為的差異，所以這樣區分。問：既然都是爲了區分兩種行為，為什麼不先為他人呢？解釋有三種原因。一是修行次第。要先自己修行才能利益他人，所以先為自己。二是聞與不聞是琉璃菩薩在本國先提出的問題，現在藉此機會請教，所以先問。三是聞與不聞是最初的德行本體，是上面所辨析的內容，所以先問。問：如果說修行次第要先為自己，為什麼如來下面告誡琉璃先為他人，后為自身呢？解釋說，生起心念和開始修行是不同的。如果說生起心念，就要先為他人。
【English Translation】 English version: Lìulí (name of a Bodhisattva) is about to ask the Tathagata (Rúlái, another name for Buddha) for clarification. Before beginning, Lìulí wishes to request the Buddha's permission to ask questions. 'Qiě zhì sī shì xī zhǐ qián yán bù lái qù zhī yì,' meaning to set aside those discussions about non-coming and non-going. 'Qiě shuō pǒ jìn gù yán qiě zhì,' because there is too much to say, so let's put it aside for now. If you want to ask questions, express your intentions directly. May the Buddha have compassion and allow me to ask questions. Below, the Buddha grants permission to ask questions. You can ask freely, and the Buddha will listen carefully. Now is the time, please ask quickly. I will answer later. Below is the explanation. That's why I say now is the time, because the Buddha is rare to encounter, and the Dharma is rare to hear. The Buddhas are rare to encounter, like the Udumbara flower. The Dharma is also rare to hear. Among them, it is first explained that the Hinayana Dharma is difficult to hear. Difficult to hear like the Buddha, so it is said 'also.' Among the twelve divisions of scriptures, the Vaipulya Sutras (fāngděng jīng, Mahayana scriptures) are particularly difficult to understand and difficult to hear. Therefore, the following concludes by urging everyone to listen attentively. In Lìulí's questions and the Tathagata's answers, the content is divided into two parts. First, Lìulí himself asks the Tathagata to understand the meaning of hearing and not hearing. Second, Lìulí asks the Tathagata to explain the meaning of birth and non-birth for the sake of others. How is this known? The following text explains it. Therefore, in Lìulí's understanding, it is said: 'I understand hearing and not hearing through the Buddha's explanation,' so hearing and not hearing are more for oneself. 'Also, let eighty-four thousand Bodhisattvas know birth and non-birth,' indicating that birth and non-birth are more for others. Question: Why is hearing and not hearing more for oneself, while birth and non-birth are more for others? Because hearing and not hearing are distinguished based on the ultimate truth, and their meaning is profound, so it is more for oneself. Birth and non-birth are to distinguish the causal phenomena of the mundane truth, and their meaning is relatively superficial, so it is more for others. In fact, none of the questions asked are not for the sake of others. In order to distinguish the difference between self-benefit and benefiting others, this distinction is made. Question: Since both are to distinguish the two types of actions, why not do it for others first? There are three reasons for the explanation. First, the order of practice. One must first cultivate oneself before benefiting others, so first for oneself. Second, hearing and not hearing are the questions that Bodhisattva Lìulí first raised in his own country, and now he takes this opportunity to ask, so ask first. Third, hearing and not hearing is the original substance of the initial virtue, which is what was analyzed above, so ask first. Question: If it is said that the order of practice is to first do it for oneself, why does the Tathagata below admonish Lìulí to first do it for others and then for oneself? The explanation is that generating thoughts and starting practice are different. If you talk about generating thoughts, you must first do it for others.
他。一切所行悲為本故。若論起行要先自行後方益他。下就起心。此就起行。故別不同。
就初段中琉璃先請。既蒙聽許兼被誡敕經家序列。如來前言隨意所問是蒙聽也。是故應當專心能受是誡敕也。即白雲何聞所不聞正是請辭佛答有四。一讚其善問明已能答。二敕聽許說。三教示聽義。四隨問正解。初中善哉是嘆辭也。汝今欲等明已能答。于中六句。前四明已有其說能。次一有心。后一有法。就前四中汝欲盡海舉其所求。正值已下明已能說。汝有疑鏃舉其所患。我為醫等明已能治。汝于佛等舉其所迷。我有慧等明已能示。汝欲渡等舉其所出。我能為等明已能運。明有心中。汝於我等舉彼親愛。我于汝等顯已慈憐。明有法中。汝貪法寶舉其所須。值我有等。明已能施。
第二敕中先敕次許后教善聽嚴勵其心。
第三教中先別後結。別中有其二十一句。相從為三。初有八句教離凡心。次七教舍二乘之心。后六教修菩薩之心。
教離凡中初聞法敬信教離疑謗。二至心聽受教離寬怠。三恭敬尊重教離輕末。四于正法下教離憎惡。五莫念貪下教離垢心。六莫觀下教離嫌心。七既聞法下教離慢心。八莫為已下教離妄想異求之心。
次七教離二乘心中。初四教離二乘狹心。亦莫生念我聽法已先自度
【現代漢語翻譯】 現代漢語譯本： 他（指佛陀）。一切所作所為都以慈悲為根本。如果說發起行動，要先自己做到，然後才能利益他人。前面是就發起心念而言，這裡是就實際行動而言，所以有所不同。
在第一段中，琉璃（Vaidurya，人名）首先請求。既然蒙佛允許，並且受到經家的告誡和序列安排。如來（Tathagata，佛的稱號）之前所說的『隨意所問』，是蒙佛允許。『是故應當專心能受』，是佛的告誡。接著說『云何聞所不聞』，正是請求之辭。佛陀回答有四點：一是讚歎他善於提問，表明他已經能夠回答；二是告誡並允許他說；三是教導聽法的意義；四是隨他的問題正面解答。第一點中，『善哉』是讚歎之辭。『汝今欲等』，表明他已經能夠回答。其中有六句。前四句表明他已經具備說的能力，接著一句表明他有心，最後一句表明他有法。就前四句來說，『汝欲盡海』，是舉出他所求的。『正值已下』，表明他已經能夠說。『汝有疑鏃』，是舉出他的憂患。『我為醫等』，表明他已經能夠治療。『汝于佛等』，是舉出他的迷惑。『我有慧等』，表明他已經能夠開示。『汝欲渡等』，是舉出他所要擺脫的。『我能為等』，表明他已經能夠運送。表明有心中，『汝於我等』，是舉出他的親愛。『我于汝等』，顯示佛陀已經慈悲憐憫。表明有法中，『汝貪法寶』，是舉出他所需要的。『值我有等』，表明佛陀已經能夠施予。
第二點告誡中，先是告誡，然後是允許，最後教導善於聽法，嚴肅認真地對待自己的心。
第三點教導中，先是分別說明，然後是總結。分別說明中有二十一句，可以分為三組。前八句教導遠離凡夫之心，接著七句教導捨棄二乘（聲聞和緣覺）之心，最後六句教導修習菩薩之心。
教導遠離凡夫心中，首先，聽聞佛法要敬信，教導遠離疑惑和誹謗。第二，至誠用心聽受，教導遠離懈怠。第三，恭敬尊重，教導遠離輕視和怠慢。第四，『于正法下』，教導遠離憎恨和厭惡。第五，『莫念貪下』，教導遠離污垢之心。第六，『莫觀下』，教導遠離嫌棄之心。第七，『既聞法下』，教導遠離傲慢之心。第八，『莫為已下』，教導遠離妄想和異求之心。
接著七句教導捨棄二乘之心。前四句教導遠離二乘的狹隘之心，『亦莫生念我聽法已先自度』。
【English Translation】 English version: He (referring to the Buddha). All actions are based on compassion. If we talk about initiating action, one must first practice oneself before benefiting others. The previous section was about initiating thought, this section is about actual action, so they are different.
In the first section, Vaidurya (name of a person) first requests. Having been granted permission by the Buddha and received the admonitions and sequential arrangements of the sutra compilers. The Tathagata's (title of the Buddha) previous statement 'ask whatever you wish' is the granting of permission. 'Therefore, you should concentrate and receive' is the Buddha's admonition. Then saying 'How to hear what has not been heard' is precisely the request. The Buddha's answer has four points: first, praising his good question, indicating that he is already able to answer; second, admonishing and allowing him to speak; third, teaching the meaning of listening to the Dharma; fourth, answering his questions directly. In the first point, 'Excellent' is a term of praise. 'You now desire, etc.' indicates that he is already able to answer. Among them are six sentences. The first four sentences indicate that he already has the ability to speak, the next sentence indicates that he has the intention, and the last sentence indicates that he has the Dharma. Regarding the first four sentences, 'You desire to exhaust the sea' is to bring up what he seeks. 'Rightly encountering below' indicates that he is already able to speak. 'You have the arrow of doubt' is to bring up his worries. 'I am the doctor, etc.' indicates that he is already able to heal. 'You are to the Buddha, etc.' is to bring up his confusion. 'I have wisdom, etc.' indicates that he is already able to enlighten. 'You desire to cross, etc.' is to bring up what he wants to get rid of. 'I can be, etc.' indicates that he is already able to transport. Indicating having intention, 'You to me, etc.' is to bring up his affection. 'I to you, etc.' shows that the Buddha is already compassionate and merciful. Indicating having Dharma, 'You crave the Dharma treasure' is to bring up what he needs. 'Encountering I have, etc.' indicates that the Buddha is already able to give.
In the second admonition, first is the admonition, then the permission, and finally teaching to listen to the Dharma well, and to treat one's own mind seriously and conscientiously.
In the third teaching, first is the separate explanation, then the summary. In the separate explanation, there are twenty-one sentences, which can be divided into three groups. The first eight sentences teach to stay away from the minds of ordinary people, then seven sentences teach to abandon the minds of the two vehicles (Sravaka and Pratyekabuddha), and finally six sentences teach to cultivate the mind of Bodhisattva.
Teaching to stay away from the minds of ordinary people, first, hearing the Dharma should be with reverence and faith, teaching to stay away from doubt and slander. Second, listen attentively and sincerely, teaching to stay away from laziness. Third, be respectful and reverent, teaching to stay away from contempt and negligence. Fourth, 'Regarding the right Dharma below,' teaching to stay away from hatred and aversion. Fifth, 'Do not think of greed below,' teaching to stay away from defiled minds. Sixth, 'Do not observe below,' teaching to stay away from aversion. Seventh, 'Having heard the Dharma below,' teaching to stay away from arrogance. Eighth, 'Do not for self below,' teaching to stay away from delusion and seeking something different.
Then seven sentences teach to abandon the minds of the two vehicles. The first four sentences teach to stay away from the narrow minds of the two vehicles, 'Also do not give rise to the thought that I have listened to the Dharma and will liberate myself first.'
身然後度人苦中狹也。前教離凡兼勸舍小故云亦莫。先自解身然後解人集中狹也。先自安身然後安人道中狹也。先自涅槃后令他人滅中狹也。后三教離二乘小心。于佛法僧應生等想教舍別心。于生死中生大苦想教舍著心。變易生死實是大苦。莫謂為樂於中樂著。于大涅槃應生常等教離倒心。
下六教修菩薩心中。初先為他教修廣心。亦名教修念眾生心。當爲大乘莫為二乘教修大心。亦名教修求佛智心。后之四句教修深心。亦名教修離有為心。于中初二教離見心。於一切法當無所住不住無也。亦莫專執一切法相不執有也。於法莫貪教離愛心。常生知法見法之心教離癡心。若能如是名聞不聞總結彰益。
自下第四隨問正解。初先解釋聞不聞義。后以生列類以顯之。前中四句。有何差別。準下釋之法有二種。一是生死可聞之法。二是涅槃離聞之法。人亦有二。一凡二聖。將凡將聖對彼涅槃為前兩句。聖于涅槃不聞之法堪能聽受名不聞聞。凡於涅槃不聞之法不能聽受名不聞不聞。將凡將聖。對彼生死為后兩句。聖于生死可聞之法不復餐受名聞不聞。凡於生死可聞之法餐受不息故曰聞聞。四中初句正答前問。舉凡顯聖故有第二。舉染顯凈故有第三及與第四。
就后類中先生後到各有四句。下文自釋。
自下第二琉璃自前問生不生令佛解釋。使彼新來菩薩解知。其到不到。下答德王初問之中佛自廣釋今此不論。文中有四。一問二答三難四通。世尊云何不生生者是初問也。向前四句理應齊問。就始言耳。
第二答中先就內論。后就外辯。眾生是內非情為外。內中先釋。后總結之。釋中初言安住世諦初出胎時名不生生解上初句。在世諦者方乃受生故說住世。又世諦中受身不壞亦名住世。初出胎時正解生義。初則簡后。出胎異前。是名下結。本未生時名為不生。出時名生。前後合說名不生生。云何不生不生問第二句。是大涅槃無生相者涅槃體寂是一不生。而復不為生相所生是二不生。是名下結。是中不欲明涅槃法。約涅槃法明生死身不生不生。要得涅槃方乃得為不生不生。故就論之。云何生不生問第三句。世諦死時釋顯其相。此名現報以為世諦。世諦是生死名不生。是名下結。云何生生問第四句。下釋有四。一就人總指。一切凡夫名為生生。良以聖人生不相續故指凡夫。二何以下釋。先問次解。生生不斷就分段無常解生生義。一切有漏唸唸生者就念無常解生生義。是名下結。三從四住菩薩已下舉聖顯凡。四住菩薩名生不生故凡名生生。炎地菩薩名為四住。地相入之中三地已還名為世間。四地已上名為出世。四住菩薩
【現代漢語翻譯】 現代漢語譯本 自下第二位菩薩琉璃（菩薩名）向前請問世尊，關於『不生生』（既非不生，也非生）的問題，希望佛陀能夠解釋，使新來的菩薩們理解，從而明白自己是否已經到達相應的境界。之前德王（菩薩名）初次提問時，佛陀已經詳細解釋過，這裡不再贅述。這段經文包含四個部分：一、提問；二、回答；三、詰難；四、通達。世尊說『云何不生生』（為什麼說非不生，也非生）？這是最初的提問。前面的四句話本應一起提問，這裡只是從最初一句開始說起。 第二段回答中，先從內在方面論述，再從外在方面辯解。眾生是內在的，非情之物是外在的。內在方面先解釋，后總結。解釋中，首先說『安住世諦』（安住於世俗諦），初次出生時稱為『不生生』，這是對第一句的解釋。處於世俗諦中才能承受生命，所以說安住於世俗。又在世俗諦中，身形不壞也稱為安住於世俗。初次出生時，正是理解『生』的含義。『初』字是爲了區別於後面的情況，『出胎』不同於之前。『是名』（這就是）以下是總結。原本未出生時稱為『不生』，出生時稱為『生』，前後合起來說，稱為『不生生』。『云何不生不生』（為什麼說非不生，非不生）？這是提問的第二句。『是大涅槃無生相者』（證得大涅槃，沒有生滅的相狀），涅槃的本體是寂靜的，是『一不生』。而且不為生滅的相狀所生，是『二不生』。『是名』以下是總結。這裡不是要闡明涅槃的法，而是藉由涅槃的法來闡明生死之身『不生不生』。必須要證得涅槃，才能達到『不生不生』的境界，所以就此進行論述。『云何生不生』（為什麼說生，非不生）？這是提問的第三句。世俗諦死亡時，解釋並顯現其相狀。這稱為現世的果報，認為是世俗諦。世俗諦是生死，稱為『不生』。『是名』以下是總結。『云何生生』（為什麼說生，又生）？這是提問的第四句。下面有四種解釋：一、就人總體而言，一切凡夫稱為『生生』。因為聖人的生命不會相續不斷，所以這裡指的是凡夫。二、『何以下釋』（下面解釋），先提問，后解釋。『生生不斷』，就分段生死的無常來解釋『生生』的含義。『一切有漏唸唸生者』（一切有煩惱的眾生，唸唸都在生滅），就念頭的無常來解釋『生生』的含義。『是名』以下是總結。三、『從四住菩薩已下』（從四住地的菩薩以下），舉聖人來顯明凡夫。四住地的菩薩稱為『生不生』，所以凡夫稱為『生生』。炎地的菩薩稱為四住地。地相入（菩薩修行所證的果位）中，三地及以下稱為世間，四地及以上稱為出世。四住地的菩薩
【English Translation】 English version The second Bodhisattva from below, Ruli (name of a Bodhisattva), asked the World Honored One about 'neither non-arising nor arising,' requesting the Buddha to explain so that the newly arrived Bodhisattvas could understand and know whether they had reached the corresponding state. Previously, when King De (name of a Bodhisattva) first asked, the Buddha had already explained in detail, so it will not be repeated here. This passage contains four parts: 1. Question; 2. Answer; 3. Challenge; 4. Understanding. The World Honored One said, 'Why is it said neither non-arising nor arising?' This is the initial question. The previous four sentences should have been asked together, but here we start with the first sentence. In the second answer, first, it is discussed from the internal aspect, and then defended from the external aspect. Sentient beings are internal, and non-sentient things are external. The internal aspect is explained first, and then summarized. In the explanation, first, it is said 'abiding in worldly truth,' and the first birth is called 'neither non-arising nor arising,' which is the explanation of the first sentence. Only by being in worldly truth can one receive life, so it is said to abide in the world. Also, in worldly truth, the body not being destroyed is also called abiding in the world. The first birth is the correct understanding of the meaning of 'arising.' 'First' is to distinguish it from the later situations, and 'birth' is different from before. 'It is called' below is the summary. Originally, when not born, it is called 'non-arising,' and when born, it is called 'arising.' Combining the before and after, it is called 'neither non-arising nor arising.' 'Why is it said neither non-arising nor non-arising?' This is the second sentence of the question. 'Those who attain great Nirvana have no characteristics of arising,' the essence of Nirvana is tranquility, which is 'one non-arising.' Moreover, it is not born from the characteristics of arising, which is 'two non-arising.' 'It is called' below is the summary. Here, it is not to clarify the Dharma of Nirvana, but to clarify the body of birth and death 'neither non-arising nor non-arising' through the Dharma of Nirvana. One must attain Nirvana to reach the state of 'neither non-arising nor non-arising,' so it is discussed here. 'Why is it said arising, not non-arising?' This is the third sentence of the question. At the time of death in worldly truth, explain and reveal its appearance. This is called the present retribution, which is considered worldly truth. Worldly truth is birth and death, which is called 'non-arising.' 'It is called' below is the summary. 'Why is it said arising, and arising?' This is the fourth sentence of the question. Below are four explanations: 1. Generally speaking of people, all ordinary people are called 'arising, arising.' Because the lives of saints do not continue uninterrupted, this refers to ordinary people. 2. 'Below is the explanation,' first ask, then explain. 'Arising, arising is continuous,' explain the meaning of 'arising, arising' in terms of the impermanence of segmented life and death. 'All those with outflows are born in every thought,' explain the meaning of 'arising, arising' in terms of the impermanence of thoughts. 'It is called' below is the summary. 3. 'From the fourth stage Bodhisattva and below,' use saints to clarify ordinary people. Bodhisattvas of the fourth stage are called 'arising, not non-arising,' so ordinary people are called 'arising, arising.' Bodhisattvas of the Flame Ground are called the fourth stage. In the entry of the ground phase (the fruit attained by Bodhisattva practice), the three grounds and below are called the world, and the four grounds and above are called transcendence. Bodhisattvas of the fourth stage
舍彼世間證入出世無生行慧名生不生。四何以下釋彼四住生不生義。先問次解。以彼于生除斷自在。故本生者今更不生。是名下結。是名內法。后就外法中先問起發。云何外法未生生者問上初句。不生不生問第二句。生不生者問第三句。言生生者問第四句。后釋其相。解初問中如種未生解未生義。得四大等解其生義。是名下結。解第二中先問次解。譬如敗種解前未生。及未遇緣解后未生。如是等輩舉此類余。名未下結。解第三中先問次解。如牙生已解初生義。不增長者解后未生。是名下結。釋第四句中先問次解。如牙增長正解生生。若生不生則無增長舉生不生顯前生生。義與上相似。如是一切舉此類余。是名下結。問曰。何故就內外事明此四義。為彰諸法義無偏定無偏定故一切可空。
琉璃白下第三設難。難有六句。初二難上一切有漏唸唸有生。前有何隱而須難乎。解言前說有漏法體念念有生。法外生相前猶未辨。故此難之令佛解釋。后四難上不生生等四句之義。前何不盡而復重難。前就內外粗事以釋。未將生相對法而辯。故此重難令佛辯之。
前中初言有漏之法若有生者就前有漏牒舉生相。此乃舉彼法外生相非法體生欲就設難所以舉之。為常無常進退審定。下就設難。五句分別。一定法體。色心及與非
【現代漢語翻譯】 現代漢語譯本：捨棄世間法，證入出世間無生之行，此智慧名為生不生。（四何以下解釋四住的生不生之義。先提問，后解釋。因為他們對於生滅的斷除是自在的，所以原本已生的，現在不再生，這叫做總結。這叫做內法。後面就外法中，先提問以啓發。『云何外法未生生者』問的是第一句。『不生不生』問的是第二句。『生不生者』問的是第三句。『言生生者』問的是第四句。後面解釋它們的相狀。解釋第一個問題中，『如種未生』解釋未生的意義，『得四大等』解釋其生的意義，這叫做總結。解釋第二個問題中，先提問后解釋。『譬如敗種』解釋前面的未生，『及未遇緣』解釋後面的未生。『如是等輩』舉出此類其餘情況，『名未』以下是總結。解釋第三個問題中，先提問后解釋。『如牙生已』解釋最初的生義，『不增長者』解釋後面的未生，這叫做總結。解釋第四句中，先提問后解釋。『如牙增長』正是解釋生生，『若生不生則無增長』舉出生不生來顯明前面的生生，意義與上面相似。『如是一切』舉出此類其餘情況，這叫做總結。問：為什麼就內外之事來闡明這四種意義？爲了彰顯諸法之義沒有偏頗和固定，因為沒有偏頗和固定，所以一切都可以是空。 琉璃白下第三次提出疑問。疑問有六句。前兩句質疑上面所說的一切有漏法念念都有生滅，之前有什麼隱瞞而需要質疑呢？解釋說，前面說的是有漏法的本體念念有生滅，法之外的生相之前還沒有辨明，所以提出疑問，讓佛陀解釋。后四句質疑上面不生生等四句的意義，之前有什麼沒有窮盡而又重複質疑呢？前面是就內外粗略之事來解釋，還沒有將生相對的法進行辨析，所以再次提出疑問，讓佛陀辨析。 前面，第一句說，有漏之法如果有生，就前面的有漏法來舉出生相。這乃是舉出法之外的生相，而不是法體本身的生，想要就此提出疑問，所以舉出它。是爲了常還是無常，進還是退，審定一下。下面就開始提出疑問。五句分別，一是確定法體，色、心以及非色非心。
【English Translation】 English version: Abandoning worldly dharmas and entering the supramundane practice of non-origination, this wisdom is called 'origination and non-origination'. (The following four 'why's explain the meaning of origination and non-origination of the four abodes. First, a question is posed, then an explanation is given. Because they are free to cut off origination and cessation, what was originally born will now no longer be born. This is called a conclusion. This is called internal dharma. Later, regarding external dharmas, a question is first posed to inspire. 'What external dharma is unoriginated but originates?' This asks about the first phrase. 'Non-origination and non-origination' asks about the second phrase. 'Origination and non-origination' asks about the third phrase. 'Speaking of origination and origination' asks about the fourth phrase. Later, their characteristics are explained. In explaining the first question, 'like a seed not yet originated' explains the meaning of unoriginated, 'obtaining the four great elements, etc.' explains the meaning of its origination, this is called a conclusion. In explaining the second question, first a question is posed, then an explanation is given. 'For example, a decayed seed' explains the previous unorigination, 'and not encountering conditions' explains the subsequent unorigination. 'Such kinds' cites similar remaining situations, 'named un-' below is the conclusion. In explaining the third question, first a question is posed, then an explanation is given. 'Like a sprout already grown' explains the initial meaning of origination, 'not growing further' explains the subsequent unorigination, this is called a conclusion. In explaining the fourth phrase, first a question is posed, then an explanation is given. 'Like a sprout growing' precisely explains origination and origination, 'if origination and non-origination, then there is no growth' cites origination and non-origination to illuminate the previous origination and origination, the meaning is similar to the above. 'Like all of these' cites similar remaining situations, this is called a conclusion. Question: Why are these four meanings explained in terms of internal and external matters? In order to manifest that the meaning of all dharmas is without bias or fixity, because there is no bias or fixity, therefore everything can be empty. 琉璃白 (Líuli Bái) raises a third set of questions. There are six questions. The first two questions challenge the above statement that all conditioned dharmas arise and cease in every moment. What was previously concealed that requires questioning? The explanation is that the previous statement spoke of the origination and cessation of the substance of conditioned dharmas in every moment, but the external appearance of origination had not yet been clarified, so the question is raised to have the Buddha explain it. The latter four questions challenge the meaning of the four phrases 'non-origination and origination' etc. What was not previously exhausted that requires repeated questioning? The previous explanation was based on rough internal and external matters, and had not yet analyzed the dharmas related to origination and cessation, so the question is raised again to have the Buddha analyze it. In the preceding, the first statement says, 'If a conditioned dharma has origination,' it cites the appearance of origination from the previous conditioned dharma. This is citing the external appearance of origination of the dharma, not the origination of the substance of the dharma itself, intending to raise a question about it, so it is cited. Is it permanent or impermanent, advancing or retreating, let's examine it. The following begins to raise the question. The five phrases distinguish, first, to determine the substance of the dharma: form (色, sè), mind (心, xīn), and neither form nor mind.
色非心是有漏法。二約前法辯四相義。四相有二。一法體四相。色心等法念念之間各有四相。初生次住終異后滅。二法外四相。色等法邊同時別有生等四相。總相論四。細分有八。謂四大相及四隨相。亦名小相。彼大生邊有一小生。乃至滅邊有一小滅。以前四種相法寬多故名為大。后之四種相用狹少名為小。此八相從說以為四。此之四相就能為名。所言生者能生他故名之為生。非是住前始起之生。乃至滅相能滅他故名之為滅。非是異后盡壞之滅。克論體性此八皆有。初生次住終異后滅。四相如是。今此偏就法外四相以論生義。三就生相明常無常當知此生亦常無常。如下文說。於事分齊色等法邊恒有此生故名為常。於法分齊此之生相運運起盡一謝往者更不重現故曰無常。四顯難意。琉璃今者次使如來就生解釋常無常有無之義。令彼新來菩薩解知故反難之。五隨文解釋。先難常義。生若是常舉前所定。有漏之法則無有生約法難破。有漏無常。無常法邊云何得有常住之生。有漏邊有明知無常。下難無常。生若無常牒前所定。一起謝往更不重來故曰無常。則有漏是常約法難破。生若無常一起謝往更不重來。有漏法邊便無有生。無生遷改為是應常。然有漏法性是無常恒有生相隨而遷改。明知生相非是無常。
后四難中。第
【現代漢語翻譯】 現代漢語譯本： 色法不是心，是有漏法（指有煩惱和缺陷的法）。 第二，從前面的法來辨析四相的含義。四相有兩種：一是法體四相，色法、心法等，在念念之間各有四相，即初生、次住、終異、后滅。二是法外四相，色法等法的旁邊，同時別有生等四相。總的來說是四相，細分則有八相，即四大相和四隨相，也叫小相。在大生相旁邊有一個小生相，乃至滅相旁邊有一個小滅相。因為前面的四種相法寬廣眾多，所以稱為大；後面的四種相用狹窄稀少，所以稱為小。這八相合起來說就是四相。這四相是就其作用而命名的。所說的『生』，是能生起其他事物，所以叫做『生』，不是在『住』之前的初始生起。乃至『滅』相，是能滅掉其他事物，所以叫做『滅』，不是在『異』之後的完全壞滅。嚴格來說，這八相都具有初生、次住、終異、后滅的體性。四相就是這樣。現在這裡偏就法外的四相來討論『生』的含義。 第三，就『生』相來說明常與無常。應當知道，這個『生』也是常也是無常。如下文所說，就事物本身來說，色法等法的旁邊恒常有這個『生』，所以叫做『常』。就法的角度來說，這個『生』相，執行生起，一次謝落過去，不再重新出現，所以說是『無常』。 第四，顯示提問的意圖。琉璃（一種寶石，這裡指代提問者）現在要讓如來就『生』來解釋常、無常、有、無的含義，讓那些新來的菩薩能夠理解，所以反過來提問。 第五，逐句解釋。先提問『常』的含義。如果『生』是常，那麼按照前面所說的，有漏的法則沒有『生』，這是從法理上進行反駁。有漏是無常的，無常的法旁邊怎麼會有常住的『生』呢？有漏旁邊有『生』，明明知道是無常。 下面提問『無常』的含義。如果『生』是無常，那麼按照前面所說的，一旦生起謝落過去，不再重新出現，所以說是『無常』。那麼有漏法就是常，這是從法理上進行反駁。『生』如果是無常，一旦生起謝落過去，不再重新出現，那麼有漏法旁邊就沒有『生』了。沒有『生』，遷流改變，就應該是常。然而有漏法的性質是無常的，恒常有『生』相隨著它遷流改變，明明知道『生』相不是無常。 後面的四個提問中，第一個是...
【English Translation】 English version: Form is not mind; it is a conditioned dharma (referring to a dharma with afflictions and imperfections). Secondly, the meaning of the four characteristics is discussed based on the previous dharma. There are two types of four characteristics: one is the four characteristics of the dharma's substance. Dharmas such as form and mind each have four characteristics in every moment, namely, initial arising, subsequent abiding, eventual change, and final ceasing. The second is the four characteristics external to the dharma. Beside dharmas such as form, there are simultaneously separate four characteristics such as arising. Generally speaking, there are four characteristics; in detail, there are eight characteristics, namely, the four major characteristics and the four minor characteristics, also called small characteristics. Beside the major arising, there is a minor arising, and so on, until beside the ceasing, there is a minor ceasing. Because the previous four types of characteristics are broad and numerous, they are called major; the latter four types of characteristics are narrow and scarce, so they are called minor. These eight characteristics are collectively referred to as four characteristics. These four characteristics are named according to their function. The so-called 'arising' is the ability to generate other things, so it is called 'arising,' not the initial arising before 'abiding.' Even the 'ceasing' characteristic is the ability to extinguish other things, so it is called 'ceasing,' not the complete destruction after 'change.' Strictly speaking, all eight of these have the nature of initial arising, subsequent abiding, eventual change, and final ceasing. The four characteristics are like this. Now, here, we focus on discussing the meaning of 'arising' based on the four characteristics external to the dharma. Thirdly, regarding the characteristic of 'arising,' explain permanence and impermanence. It should be known that this 'arising' is both permanent and impermanent. As mentioned below, in terms of the thing itself, this 'arising' is constantly present beside dharmas such as form, so it is called 'permanent.' From the perspective of the dharma, this 'arising' characteristic, operating and arising, once it ceases and passes away, it will not reappear, so it is said to be 'impermanent.' Fourthly, reveal the intention of the question. Luli (a type of gemstone, here referring to the questioner) now wants the Tathagata to explain the meaning of permanence, impermanence, existence, and non-existence based on 'arising,' so that those newly arrived Bodhisattvas can understand, so he asks in return. Fifthly, explain sentence by sentence. First, question the meaning of 'permanence.' If 'arising' is permanent, then according to what was said earlier, conditioned dharmas do not have 'arising,' which is refuted from the perspective of dharma. Conditioned is impermanent; how can there be a permanent 'arising' beside an impermanent dharma? There is 'arising' beside conditioned, clearly knowing it is impermanent. Below, question the meaning of 'impermanence.' If 'arising' is impermanent, then according to what was said earlier, once it arises and ceases, it will not reappear, so it is said to be 'impermanent.' Then conditioned is permanent, which is refuted from the perspective of dharma. If 'arising' is impermanent, once it arises and ceases, it will not reappear, then there is no 'arising' beside conditioned. Without 'arising,' flowing and changing, it should be permanent. However, the nature of conditioned is impermanent, and there is always the characteristic of 'arising' following its flow and change, clearly knowing that the 'arising' characteristic is not impermanent. In the following four questions, the first is...
一難上生生之義。第二難上生不生義。第三難上不生生義。第四難上不生不生義。此將生相對法為難。以何義故不依前次。良以初二自他相對。后二幼時有無相對。隨此便故不依前次。
就前二中初句偏就能生設難。后句約對所生設難。初難云何。若彼生相還能自生可名生生。生不自生云何得名為生生乎。難意如是。然彼生相但能生於色心等法不能自生故今反舉。若生自生生無自性以理難破。若有自性可以生起故可白生。生無自性云何自生。問曰。前說色等法邊別有非色非心生相。今云何言生無自性。解云此相判為能生。能生之外更無所生法之自性故日無也。第二云何。若彼生相能得生他非生之法。如來可說為生不生。不能生他非生之法。云何得名為生不生。難意如是。然彼生相但能生於自家共起可生之法。不能生他無為無漏不可生法。故今反舉。若能生他以何因緣不生無漏以理難破。若能生他以何因緣不生無為無漏之法。不能生故非生不生。
就后二中初句約就未生之時難破有生。后句約就未生之時難破無生。初句云何。若未生時已有其生。如來可就說不生生。未生之時不得有生。如來云何說不生生。難意如是。然色等法起時名生。未起之時不得名生。故今反舉。未生有生云何於今乃名為生以理難破。
【現代漢語翻譯】 現代漢語譯本：第一難是關於『生生』（能夠產生產生）的意義的難題。第二難是關於『生不生』（能夠產生不產生）的意義的難題。第三難是關於『不生生』（不能夠產生產生）的意義的難題。第四難是關於『不生不生』（不能夠產生不產生）的意義的難題。這是將『生』的相對法拿來作為難題。為什麼不按照之前的順序呢？因為最初的兩個是自體和他體相對，後面的兩個是幼時有無相對。根據這個方便的緣故，所以不按照之前的順序。
在前兩個難題中，第一句偏重於就『能生』（能夠產生）的方面設定難題，后一句是針對『所生』（所產生）的方面設定難題。第一個難題是怎樣的呢？如果那個『生相』（產生的相狀）還能自己產生自己，可以稱之為『生生』。如果『生』不能自己產生，怎麼能稱之為『生生』呢？難題的含義是這樣的。然而那個『生相』只能產生色、心等法，不能自己產生自己，所以現在反過來提出。如果『生』自己產生自己，『生』就沒有自性，從道理上來說是容易被駁倒的。如果有自性，就可以產生，所以可以說『生』。『生』沒有自性，怎麼能自己產生自己呢？問：之前說在色等法的旁邊，另外有非色非心的『生相』。現在為什麼說『生』沒有自性呢？解釋說，這個『相』被判定為『能生』。在『能生』之外，沒有其他『所生』法的自性，所以說沒有。
第二個難題是怎樣的呢？如果那個『生相』能夠產生其他的非『生』之法，如來可以說為『生不生』。如果不能產生其他的非『生』之法，怎麼能稱之為『生不生』呢？難題的含義是這樣的。然而那個『生相』只能產生自家的共同生起的可以產生的法，不能產生其他的無為無漏的不可產生的法。所以現在反過來提出。如果能夠產生其他的法，因為什麼因緣不產生無漏法？從道理上來說是容易被駁倒的。如果能夠產生其他的法，因為什麼因緣不產生無為無漏的法？不能產生，所以不是『生不生』。
在後兩個難題中，第一句是就未生的時候來駁斥有生，后一句是就未生的時候來駁斥無生。第一句是怎樣的呢？如果未生的時候已經有了『生』，如來就可以就此說『不生生』。未生的時候不可能有『生』，如來怎麼說『不生生』呢？難題的含義是這樣的。然而色等法生起的時候才叫做『生』，未生起的時候不能叫做『生』。所以現在反過來提出。未生的時候有『生』，為什麼到現在才叫做『生』呢？從道理上來說是容易被駁倒的。
【English Translation】 English version: The first difficulty concerns the meaning of 'sheng sheng' (生生) [capable of producing production]. The second difficulty concerns the meaning of 'sheng bu sheng' (生不生) [capable of producing non-production]. The third difficulty concerns the meaning of 'bu sheng sheng' (不生生) [incapable of producing production]. The fourth difficulty concerns the meaning of 'bu sheng bu sheng' (不生不生) [incapable of producing non-production]. This uses the relative aspects of 'sheng' [production] as difficulties. Why is it not in the previous order? Because the first two are relative to self and other, and the latter two are relative to existence and non-existence in infancy. According to this convenience, it is not in the previous order.
In the first two difficulties, the first sentence focuses on setting difficulties from the aspect of 'neng sheng' (能生) [capable of producing], and the latter sentence sets difficulties regarding the aspect of 'suo sheng' (所生) [what is produced]. What is the first difficulty? If that 'sheng xiang' (生相) [aspect of production] can still produce itself, it can be called 'sheng sheng'. If 'sheng' [production] cannot produce itself, how can it be called 'sheng sheng'? The meaning of the difficulty is like this. However, that 'sheng xiang' can only produce phenomena such as form and mind, and cannot produce itself, so now it is brought up in reverse. If 'sheng' produces itself, 'sheng' has no self-nature, which is easily refuted in principle. If it has self-nature, it can arise, so it can be called 'sheng' [production]. If 'sheng' has no self-nature, how can it produce itself? Question: Previously, it was said that beside phenomena such as form, there is another 'sheng xiang' that is neither form nor mind. Why is it said now that 'sheng' has no self-nature? The explanation is that this 'xiang' [aspect] is judged as 'neng sheng' [capable of producing]. Outside of 'neng sheng', there is no self-nature of other 'suo sheng' [what is produced] phenomena, so it is said to be non-existent.
What is the second difficulty? If that 'sheng xiang' can produce other non-'sheng' [production] phenomena, the Tathagata can say it is 'sheng bu sheng'. If it cannot produce other non-'sheng' phenomena, how can it be called 'sheng bu sheng'? The meaning of the difficulty is like this. However, that 'sheng xiang' can only produce the co-arising phenomena of its own family that can be produced, and cannot produce other unconditioned and unpolluted phenomena that cannot be produced. So now it is brought up in reverse. If it can produce other phenomena, for what reason does it not produce unpolluted phenomena? It is easily refuted in principle. If it can produce other phenomena, for what reason does it not produce unconditioned and unpolluted phenomena? Because it cannot produce them, it is not 'sheng bu sheng'.
In the latter two difficulties, the first sentence refutes existence based on the time before production, and the latter sentence refutes non-existence based on the time before production. What is the first sentence? If there is already 'sheng' [production] at the time before production, the Tathagata can say 'bu sheng sheng' [non-production production] based on this. It is impossible to have 'sheng' at the time before production, how does the Tathagata say 'bu sheng sheng'? The meaning of the difficulty is like this. However, phenomena such as form are called 'sheng' when they arise, and cannot be called 'sheng' when they have not arisen. So now it is brought up in reverse. If there is 'sheng' at the time before production, why is it called 'sheng' now? It is easily refuted in principle.
未生之時已先有生。云何於今現起之時方名為生。后句云何。若未生時全無生性。如來可說不生不生。未生之時已有生性。云何佛說不生不生。難意如是。然有為法先未生時雖無生事已有生性。故今反舉。未生無生何故不說虛空為生以理難破。若有為法本無生性后得生者。虛空本來亦無生性何故不生。虛空不生。可先無生有為可生明本有生。本有生故非不生不生。
自下第四如來釋通。善哉嘆問。下正辯釋。文別有四。一牒前六難明不可說遣人定執。二有因緣下明前可說令人求解。三從云何不生生下釋前第一不可說義。四云何有因亦可說下釋前第二可說之義。
就初段中言不生生不可說者牒前琉璃第五所難明不可說。道言生生不可說者牒前琉璃第三所難明不可說。言生不生不可說者牒前琉璃第四所難明不可說。不生不生不可說者牒上琉璃第六所難明不可說。生不可說者明前琉璃第一所難常有之生不可定說。言不生不可說者明前琉璃第二所難生相滅後有漏法邊一向無生不可定說。此等皆悉不可定說名不可說非全不說。問曰。何故明此六句皆不可說。為顯諸法義無偏定。不偏定故六義並具。是義云何。以不生生不可定故有生生義。是義云何。下以後生破初不生。明有為法未生之時有可生性。不可定說以為不生
【現代漢語翻譯】 現代漢語譯本 未產生的時候就已經先有產生的可能性。為什麼在今天實際產生的時候才叫做產生呢？后一句是什麼意思？如果未產生的時候完全沒有產生的性質，如來可以說是不生不生（既沒有產生也沒有不產生）。未產生的時候已經有產生的性質，為什麼佛說不生不生？難點就在這裡。然而有為法在先前未產生的時候，雖然沒有產生的事實，但已經有產生的性質。所以現在反過來提出：未產生就沒有產生，為什麼不說虛空是產生，用這個道理來駁斥？如果有為法本來沒有產生的性質，後來才得以產生，那麼虛空本來也沒有產生的性質，為什麼不產生？虛空不產生，說明先前沒有產生；有為法可以產生，說明本來就有產生的性質。因為本來就有產生的性質，所以不是不生不生。
下面第四部分是如來解釋並融會貫通。『善哉』是讚歎提問。下面正式辯論解釋。文章分為四個部分。一是重複前面的六個難點，說明不可說，消除人們的固定執念。二是從『有因緣』開始，說明前面是可以說的，引導人們尋求解答。三是從『云何不生生』開始，解釋前面第一個不可說的含義。四是『云何有因亦可說』，解釋前面第二個可說的含義。
在第一段中，說『不生生不可說』，是重複前面琉璃第五個難點，說明不可說。說『生生不可說』，是重複前面琉璃第三個難點，說明不可說。說『生不生不可說』，是重複前面琉璃第四個難點，說明不可說。『不生不生不可說』，是重複上面琉璃第六個難點，說明不可說。『生不可說』，是說明前面琉璃第一個難點，常有的產生不可確定地說。說『不生不可說』，是說明前面琉璃第二個難點，生相滅後有漏法一邊完全沒有產生，不可確定地說。這些都不可確定地說，叫做不可說，不是完全不說。問：為什麼說明這六句話都不可說？爲了顯示諸法的意義沒有偏頗和固定。因為沒有偏頗和固定，所以六種意義都具備。這是什麼意義？因為不生生不可確定，所以有生生的意義。這是什麼意義？下面用後來的產生來駁斥最初的不產生，說明有為法在未產生的時候有可以產生的性質，不可確定地說它是不產生。
【English Translation】 English version Before arising, there is already the potential for arising. Why is it that only when it actually manifests now is it called arising? What is the meaning of the latter phrase? If there is absolutely no nature of arising before arising, the Tathagata (如來，one of the titles of a Buddha) could say 'neither arising nor non-arising.' If there is already the nature of arising before arising, why does the Buddha say 'neither arising nor non-arising'? The difficulty lies here. However, conditioned dharmas (有為法，conditioned phenomena) , although lacking the fact of arising before they arise, already possess the nature of arising. Therefore, I now raise the counter-argument: if there is no arising before arising, why not say that space (虛空，emptiness) is arising, using this principle to refute it? If conditioned dharmas originally had no nature of arising and only later came to arise, then space originally had no nature of arising either, so why does it not arise? Space does not arise, indicating that there was no arising beforehand; conditioned dharmas can arise, indicating that they inherently possess the nature of arising. Because they inherently possess the nature of arising, it is not 'neither arising nor non-arising.'
The fourth part below is the Tathagata's explanation and integration. 'Excellent' is praise for the question. Below is the formal debate and explanation. The text is divided into four parts. First, repeating the previous six difficulties, explaining the unspeakable, and eliminating people's fixed attachments. Second, starting from 'due to causes and conditions (有因緣，dependent origination)', explaining that the previous is speakable, guiding people to seek answers. Third, starting from 'why does non-arising arise (云何不生生)', explaining the meaning of the first unspeakable. Fourth, 'why can causes and conditions also be spoken of (云何有因亦可說)', explaining the meaning of the second speakable.
In the first section, saying 'non-arising arising is unspeakable' repeats the fifth difficulty of the Vaidurya (琉璃，Lapis lazuli, used here as a name). Saying 'arising arising is unspeakable' repeats the third difficulty of the Vaidurya. Saying 'arising non-arising is unspeakable' repeats the fourth difficulty of the Vaidurya. 'Non-arising non-arising is unspeakable' repeats the sixth difficulty of the Vaidurya above. 'Arising is unspeakable' explains the first difficulty of the Vaidurya, that constant arising cannot be definitively stated. Saying 'non-arising is unspeakable' explains the second difficulty of the Vaidurya, that after the cessation of the arising aspect, there is absolutely no arising on the side of defiled dharmas (有漏法，dharmas with outflows), which cannot be definitively stated. These are all unspeakable, called unspeakable, not completely unspeakable. Question: Why explain that these six phrases are all unspeakable? To show that the meaning of all dharmas has no bias or fixation. Because there is no bias or fixation, all six meanings are complete. What is this meaning? Because non-arising arising is not definite, there is the meaning of arising arising. What is this meaning? Below, using later arising to refute the initial non-arising, explaining that conditioned dharmas have the nature of being able to arise when they have not yet arisen, and it cannot be definitively said that they are non-arising.
。非不生故將彼生相生如是等可生法時。即得名為生於可生。是故得有生生之義。以彼生生不可定故有生不生義。是義云何。下約初生破卻後生。明有為法為他生相之所生故名之為生。體性非生體非生故將彼生相生此法時即得名為生於不生。是故得有生不生義。以生不生不可說故有生生義及不生不生義。是義云何。下以初生破后不生。明有為法與他生相之所生故體非不生。非不生故將彼生相生此法時即名生生。是故得有生生之義。下文復以後句不生破卻初生。明初生相能生色等非生法故名之為生。體性非生。能生所生性皆非生即得名為不生不生。是故得有不生不生義。以不生不生不可說故有不生生義。是義云何。下說涅槃不生之法亦有生故。不生之法得有生義。涅槃既然余法類爾。是故得有不生生義。復以生義不偏定故有不生義。不生不定故有生義。問曰。何故立此六義。為明諸法義不偏定。以不定故一切可空。
第二段中有因緣故亦可說者明從因緣六皆可說。是義云何。法外生相能生色等可生之法是故得有生生之義。即彼色等體非生相名為不生。法外生相生此色等非生之法名生不生。于未生時已有生性是故得有不生生義。于未生時未有生事故有不生不生之義。於事分齊色等法邊恒有生相故有生義。於法分齊運
【現代漢語翻譯】 現代漢語譯本：因為不是不生，所以當生相生起像這樣可以生的法時，就可稱之為生於可生。因此，就有了生生的意義。因為這種生生是不確定的，所以有生不生的意義。這意義是什麼呢？下面從最初的生來破斥後來的生，說明有為法是被其他的生相所生的，所以稱之為生。本體不是生，因為本體不是生，所以當生相生起這個法時，就可稱之為生於不生。因此，就有了生不生的意義。因為生不生是不可說的，所以有生生的意義以及不生不生的意義。這意義是什麼呢？下面用最初的生來破斥後來的不生，說明有為法是被其他的生相所生的，所以本體不是不生。因為不是不生，所以當生相生起這個法時，就可稱之為生生。因此，就有了生生的意義。下面的經文又用后句的不生來破斥最初的生，說明最初的生相能夠生起色（rupa）等不是生的法，所以稱之為生。本體不是生。能生的和所生的性質都不是生，就可稱之為不生不生。因此，就有了不生不生的意義。因為不生不生是不可說的，所以有不生生的意義。這意義是什麼呢？下面說涅槃（Nirvana）不生的法也有生，所以不生的法可以有生的意義。涅槃既然如此，其餘的法也類似。因此，就有了不生生的意義。又因為生的意義不是偏頗決定的，所以有不生的意義。不生不是決定的，所以有生的意義。問：為什麼要建立這六種意義呢？爲了說明諸法的意義不是偏頗決定的。因為不確定，所以一切都可以是空（sunyata）。 第二段中有因緣的緣故也可以說，說明從因緣的角度來看，這六種意義都可以說。這意義是什麼呢？法外的生相能夠生起色（rupa）等可以生的法，所以就有了生生的意義。而這些色（rupa）等的本體不是生相，稱之為不生。法外的生相生起這些色（rupa）等不是生的法，稱之為生不生。在還沒有生的時候，已經有了生的性質，所以就有了不生生的意義。在還沒有生的時候，還沒有生的事實，所以有不生不生的意義。在事物的界限上，在色（rupa）等法的方面，總是存在生相，所以有生的意義。在法的界限上，運
【English Translation】 English version: Because it is not non-arising, when the arising aspect arises to such arising dharmas, it can be called arising in the arisable. Therefore, there is the meaning of arising-arising. Because this arising-arising is uncertain, there is the meaning of arising-non-arising. What is this meaning? Below, the initial arising refutes the subsequent arising, explaining that conditioned dharmas are born of other arising aspects, hence they are called arising. The essence is not arising, because the essence is not arising, so when the arising aspect arises to this dharma, it can be called arising in the non-arising. Therefore, there is the meaning of arising-non-arising. Because arising-non-arising is inexpressible, there is the meaning of arising-arising and non-arising-non-arising. What is this meaning? Below, the initial arising refutes the subsequent non-arising, explaining that conditioned dharmas are born of other arising aspects, so the essence is not non-arising. Because it is not non-arising, when the arising aspect arises to this dharma, it can be called arising-arising. Therefore, there is the meaning of arising-arising. The following text uses the subsequent non-arising to refute the initial arising, explaining that the initial arising aspect can give rise to rupa (form) and other non-arising dharmas, hence it is called arising. The essence is not arising. The nature of both the arising and the arisen is not arising, so it can be called non-arising-non-arising. Therefore, there is the meaning of non-arising-non-arising. Because non-arising-non-arising is inexpressible, there is the meaning of non-arising-arising. What is this meaning? Below, it is said that Nirvana (Nirvana), the dharma of non-arising, also has arising, so the dharma of non-arising can have the meaning of arising. Since Nirvana is like this, the remaining dharmas are similar. Therefore, there is the meaning of non-arising-arising. Furthermore, because the meaning of arising is not biased and fixed, there is the meaning of non-arising. Non-arising is not fixed, so there is the meaning of arising. Question: Why establish these six meanings? To explain that the meaning of all dharmas is not biased and fixed. Because it is uncertain, everything can be emptiness (sunyata). The second section says that because of conditions, it can also be said, explaining that from the perspective of conditions, these six meanings can all be said. What is this meaning? The arising aspect outside the dharma can give rise to rupa (form) and other arisable dharmas, so there is the meaning of arising-arising. And the essence of these rupa (form) etc. is not the arising aspect, it is called non-arising. The arising aspect outside the dharma gives rise to these rupa (form) etc. which are not arising dharmas, it is called arising-non-arising. Before it arises, it already has the nature of arising, so there is the meaning of non-arising-arising. Before it arises, there is no fact of arising, so there is the meaning of non-arising-non-arising. At the boundary of things, in terms of rupa (form) and other dharmas, there is always the arising aspect, so there is the meaning of arising. At the boundary of dharmas, the movement
運起盡一謝往者更無來理是故得有無生之義。
第三段中依前六句次第釋之。云何不生生不可說者牒問初句。下釋其相。偏以後生破初不產生不可說。言不生者牒初不生。名為生者是後生也。不生之時有可生義。云何可得定說不生。下重顯之。何故問也。以生故者以可生故不可一向定說不生。
云何生生不可說者牒問第二。下釋其相。以前生相破后法產生不可說。生生故生明前起后。初一生字牒舉生相。次言生者明前生相能生諸法。言故生者彰彼諸法由相生故方始得生。生生故不生以前破后。有為諸法由彼相生方得生故無定生性故言不生。不可說者以不生故不可說生。亦可前後二生俱破。生生故生破前生也。前一相生。生諸法故說之為生。自體非生。非生故不生破後生也。后一法生。為他生故說之為生。自體非生。不可說者前後二生皆不可說。云何生不生不可說者牒問第三。生即名生以前破后。良以生者即名生故非定不生。生不自生以後破前。向前生相但能生他故名為生。自體非生。體非生故名為不生。以不生故不可定說以之為生。不可說者生與不生皆悉不定故不可說。
云何不生不生不可說者牒問第四。言不生者名為涅槃。辯前不生涅槃常寂故曰不生。涅槃不生故不可說。釋后不生不可說也。涅
【現代漢語翻譯】 現代漢語譯本：運轉窮盡，一旦過去便再無返回的道理，因此才有了無生的意義。
第三段中，依照前面的六句，逐一解釋。『為何不生，生不可說？』這是重複提問第一句。下面解釋它的相狀。偏重用後來的生來破斥最初的不生，因此說不可說。說『不生』，是重複最初的不生。『名為生』，是後來的生。在不生的時候，有可生的意義，怎麼能斷定說是不生呢？下面再次闡明它。『何故』是問的原因。『以生故』，因為有可生的緣故，不能一概而論地斷定說是不生。
『為何生，生不可說？』這是重複提問第二句。下面解釋它的相狀。用前面的生相來破斥後來的法生，因此說不可說。『生生故生』，說明前面生起，後面隨之而生。第一個『生』字，是提舉生相。接著說『生』，說明前面的生相能夠產生諸法。說『故生』，彰顯那些諸法由於生相的緣故，才得以產生。『生生故不生』，用前面的生來破斥後面的生。有為諸法由於生相的產生才得以產生，沒有固定的生性，所以說不生。『不可說』，因為不生的緣故，所以不可說生。也可以前後兩個生都破斥。『生生故生』，破斥前面的生。前面的相產生諸法，所以稱之為生，但自體並非生。『非生故不生』，破斥後面的生。後面的法產生，是爲了其他而生，所以稱之為生，但自體並非生。『不可說』，前後兩個生都不可說。
『為何生，不生不可說？』這是重複提問第三句。生即名為生，用前面的生來破斥後面的生。正因為生者即名為生，所以並非一定不生。生不自生，用後面的不生來破斥前面的生。前面的生相只能產生其他，所以名為生，自體並非生。因為體並非生，所以名為不生。因為不生的緣故，所以不能斷定說它是生。『不可說』，生與不生都不確定，所以不可說。
『為何不生，不生不可說？』這是重複提問第四句。說『不生』，名為涅槃（Nirvana，寂滅）。辨析前面的不生，涅槃（Nirvana，寂滅）常寂，所以說不生。涅槃（Nirvana，寂滅）不生，所以不可說。解釋後面的不生，因此說不可說。
【English Translation】 English version: When operation reaches its end, once the past is gone, there is no reason for it to return. Therefore, the meaning of non-birth arises.
In the third section, each of the preceding six sentences is explained in order. 'Why is there no birth, and is birth unspeakable?' This is a repetition of the first question. Below, its characteristics are explained. Emphasis is placed on using subsequent birth to refute the initial non-birth, hence it is said to be unspeakable. Saying 'no birth' is repeating the initial non-birth. 'Named as birth' refers to subsequent birth. At the time of no birth, there is the meaning of potential birth. How can one definitively say there is no birth? Below, it is further clarified. 'Why?' is asking the reason. 'Because of birth,' because there is the potential for birth, one cannot categorically say there is no birth.
'Why is there birth, and is birth unspeakable?' This is a repetition of the second question. Below, its characteristics are explained. Using the preceding characteristic of birth to refute the subsequent arising of phenomena, hence it is said to be unspeakable. 'Birth arises, therefore birth' indicates that the preceding arises, and the subsequent follows. The first 'birth' word is to highlight the characteristic of birth. The following 'birth' indicates that the preceding characteristic of birth can generate all phenomena. Saying 'therefore birth' emphasizes that those phenomena can only arise because of the characteristic of birth. 'Birth arises, therefore no birth' uses the preceding birth to refute the subsequent birth. Conditioned phenomena can only arise because of the arising of the characteristic of birth, and do not have a fixed nature of birth, hence it is said to be no birth. 'Unspeakable' because of no birth, therefore birth is unspeakable. It can also refute both the preceding and subsequent births. 'Birth arises, therefore birth' refutes the preceding birth. The preceding characteristic arises and generates all phenomena, therefore it is called birth, but its own nature is not birth. 'Not birth, therefore no birth' refutes the subsequent birth. The subsequent phenomenon arises for the sake of others, therefore it is called birth, but its own nature is not birth. 'Unspeakable,' both the preceding and subsequent births are unspeakable.
'Why is there birth, and is non-birth unspeakable?' This is a repetition of the third question. Birth is named as birth, using the preceding birth to refute the subsequent non-birth. Precisely because that which is born is named as birth, therefore it is not necessarily non-birth. Birth does not arise from itself, using the subsequent non-birth to refute the preceding birth. The preceding characteristic of birth can only generate others, therefore it is called birth, but its own nature is not birth. Because the nature is not birth, therefore it is called non-birth. Because of non-birth, therefore one cannot definitively say it is birth. 'Unspeakable,' birth and non-birth are both uncertain, therefore it is unspeakable.
'Why is there no birth, and is non-birth unspeakable?' This is a repetition of the fourth question. Saying 'no birth' is named as Nirvana (Nirvana, extinction). Discriminating the preceding non-birth, Nirvana (Nirvana, extinction) is eternally tranquil, therefore it is said to be no birth. Nirvana (Nirvana, extinction) is not born, therefore it is unspeakable. Explaining the subsequent non-birth, hence it is said to be unspeakable.
槃從緣有可生故不可定說為以不生。何以下釋。從修證得義說為生。非是辦無令有名生。是中不欲明涅槃生。舉彼涅槃不生之法有可生義。類顯世間不生之法有生義矣。生不可說牒問第五。以生無者生相無常。一滅去者更不重來故曰生無。是故不可定說為生。云何不生不可說者牒問第六。以有得者隨事恒有。生相可得是故不可定說不生。
第四段中雲何有緣亦可說者牒問前門。下對釋之。十因緣法為生作因。以是義故亦可得說是總釋也。十二緣中前十因緣與第十一生支作因故得說生。亦可名彼持地論中所說十因以之為十。此能遍與諸法作因故得說生。下別釋之。先教聽儀莫入空定大眾鈍故。下正為解。前六難中但解初二及釋第四。余略不論。解初二中因論生相剩辨餘三。文中先別。后總顯之。別中初先泛辨四相常無常義。然後釋文。就事分齊四相名常。恒與色等諸法俱故。於法分齊四俱無常。四相相催無停住故。是義云何。如上所辨四相細分差別有八。此八同時互相催切。大生力故除其自體令餘七相及所隨法一時俱生。小生力故令大生生。大住力故除其自體令餘七相及所隨法一時俱住。小住力故令大住住。乃至第四大滅力故除其自體令餘七相及所隨法一時俱滅。小滅力故令大滅滅。是故諸相及彼法體皆有初生次
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）從因緣和合而有生起的可能性，因此不能斷定說它是不生起的。下面進行解釋：從修證而獲得的角度來說，可以認為是生起。但這不是憑空創造，使原本沒有的事物產生。這裡不是要闡明涅槃的生起，而是舉出涅槃不生之法具有生起的含義，以此類比顯示世間不生之法也具有生起的含義。『生不可說』是針對第五個問題的重複提問。因為生是無常的，一旦滅去就不會再重新出現，所以說是『生無』。因此不能斷定說它是生。『云何不生不可說者』是針對第六個問題的重複提問。因為有獲得者，隨著事物而恒常存在，生的相狀可以獲得，所以不能斷定說它是不生。
第四段中，『云何有緣亦可說者』是針對前面問題的重複提問。下面是對這個問題的解釋。十因緣法是產生的原因。因為這個緣故，也可以說它是生，這是總體的解釋。十二因緣中，前面的十個因緣與第十一個生支作為原因，所以可以稱為生。也可以稱之為《持地論》中所說的十因，以此作為十。這能普遍地作為諸法產生的原因，所以可以稱為生。下面是分別解釋。首先教導聽眾的儀軌，不要進入空定，因為大眾根器遲鈍。下面正式進行解釋。前面的六個難題中，只解釋了前兩個和第四個，其餘的略過不談。在解釋前兩個難題中，因論述生相而順帶辨析了其餘三個相。文中先分別，后總體地顯示。分別中，首先泛泛地辨析四相的常與無常的含義，然後解釋經文。就事物的界限而言，四相是常的，因為它們恒常與色等諸法同時存在。就法的界限而言，四相都是無常的，因為四相相互催促，沒有停頓。這個道理是什麼呢？就像上面所辨析的，四相細分差別有八種。這八種同時互相催切。大的生起力量，排除其自身，使其餘七相及所隨的法一時同時生起。小的生起力量，使大的生起生起。大的住的力量，排除其自身，使其餘七相及所隨的法一時同時住。小的住的力量，使大的住住。乃至第四個大的滅的力量，排除其自身，使其餘七相及所隨的法一時同時滅。小的滅的力量，使大的滅滅。因此，諸相及它們的法體都有最初的生起，然後
【English Translation】 English version: Nirvana (Nirvana) arises from the aggregation of conditions, therefore it cannot be definitively said to be non-arising. The following is an explanation: From the perspective of attainment through cultivation, it can be considered arising. However, this is not creating something from nothing, causing something that was originally non-existent to come into being. The intention here is not to clarify the arising of Nirvana, but to cite the non-arising nature of Nirvana as having the meaning of arising, thereby drawing an analogy to show that the non-arising nature of worldly phenomena also has the meaning of arising. 'Arising cannot be spoken of' is a repeated question regarding the fifth problem. Because arising is impermanent, once it ceases, it will not reappear, therefore it is said to be 'arising is non-existent'. Therefore, it cannot be definitively said to be arising. 'How can non-arising not be spoken of?' is a repeated question regarding the sixth problem. Because there are attainers, constantly existing along with phenomena, the characteristic of arising can be attained, therefore it cannot be definitively said to be non-arising.
In the fourth section, 'How can it be said that there are also conditions?' is a repeated question regarding the previous problem. The following is an explanation of this problem. The ten causes and conditions (十因緣法) are the cause of arising. Because of this reason, it can also be said to be arising, this is the overall explanation. Among the twelve conditions (十二緣), the first ten conditions and the eleventh condition of birth serve as the cause, therefore it can be called arising. It can also be called the ten causes mentioned in the Treatise on the Sustaining Ground (持地論), using these as ten. This can universally serve as the cause of the arising of all phenomena, therefore it can be called arising. The following is a separate explanation. First, instruct the audience on the proper etiquette, do not enter into empty samadhi (空定), because the masses are dull-witted. The following is the formal explanation. Among the previous six difficulties, only the first two and the fourth are explained, the rest are omitted. In explaining the first two difficulties, the remaining three characteristics are analyzed incidentally while discussing the characteristic of arising. The text first separates, then shows the whole. In the separation, first generally analyze the meaning of permanence and impermanence of the four characteristics (四相), then explain the sutra text. In terms of the boundaries of things, the four characteristics are permanent, because they constantly exist simultaneously with phenomena such as form (色). In terms of the boundaries of the Dharma (法), the four characteristics are all impermanent, because the four characteristics urge each other on, without stopping. What is this principle? Just as analyzed above, the subtle differences of the four characteristics are eightfold. These eight simultaneously urge each other on. The great power of arising, excluding itself, causes the remaining seven characteristics and the phenomena that accompany them to arise simultaneously. The small power of arising causes the great arising to arise. The great power of abiding, excluding itself, causes the remaining seven characteristics and the phenomena that accompany them to abide simultaneously. The small power of abiding causes the great abiding to abide. And so on, the fourth great power of cessation, excluding itself, causes the remaining seven characteristics and the phenomena that accompany them to cease simultaneously. The small power of cessation causes the great cessation to cease. Therefore, all characteristics and their phenomenal bodies have an initial arising, then
住終異后滅之義故是無常。次釋其文。先解生相有為之法生亦常者法邊恒有以住無常。生無常者住雖恒有為用暫爾名住無常。由此遷生故生無常。生之無常具由四相住用近生是故偏說。住亦常者法邊恒有以生無常。住無常者生雖恒有用亦暫爾名生無常。由斯遷住故住無常。住之無常亦由諸相生用近住故偏說之。下異與壞義類可知。上來別解。下總釋之。言以性故生住異壞皆是常者隨事分齊各自守性恒有為常。唸唸滅故不說常者於法分齊運運遷滅故是無常。理實唸唸亦生住異。據終說滅。是大涅槃能斷滅故名無常者治滅無常。
有漏法下釋上文中第四難也。向前難言若能生他以何因緣不生無漏。故今釋之。有漏之法未生之時已有生性故生能生。無為無漏本無生性是故生相不能得生。文中初法。后舉三喻類以顯之。問曰。何故不釋余難解此難竟即知生相生有漏法非是自生。故第三難不勞更釋。又此文中說有漏法未生之時已有生性。第五第六未生之時有生無生。其難已遣故更不論。
上來第五問答辯法。自下第六琉璃領解。先踴在空七多羅樹。下正領解。我蒙教誨因大涅槃解聞不聞自身領解。領佛向前教已聽儀名蒙如來慇勤教誨。領佛向前解聞不聞名因涅槃解聞不聞。亦令八萬四千菩薩解生不生代眾領解。準此
【現代漢語翻譯】 現代漢語譯本：安住最終會變化和滅亡，這就是無常的含義。接下來解釋經文。首先解釋生相，『有為之法生亦常者』，意思是說法的體性是恒常存在的，但安住是無常的。『生無常者』，意思是說安住雖然恒常存在，但其作用只是暫時的，所以稱為安住無常。由於這種遷變產生，所以說生是無常的。生的無常是由四相共同作用的，安住的作用接近於生，所以特別強調。『住亦常者』，意思是說法的體性是恒常存在的，但生是無常的。『住無常者』，意思是說生雖然恒常存在，但其作用也是暫時的，所以稱為生無常。由於這種遷變安住，所以說安住是無常的。安住的無常也是由諸相共同作用的，生的作用接近於安住，所以特別強調它。下面的異和壞，其含義可以類推得知。以上是分別解釋。下面是總的解釋。『言以性故生住異壞皆是常者』，意思是說，按照事物各自的界限，各自保持其體性，恒常存在，所以是常。『唸唸滅故不說常者』，意思是說，就法的界限而言，執行遷變滅亡，所以是無常。實際上，每一個念頭都有生住異。這裡根據最終的滅來說。『是大涅槃能斷滅故名無常者』，意思是說，涅槃能夠斷滅，所以稱為無常，這是爲了對治滅的無常。 『有漏法』以下解釋了上文中的第四個疑問。前面提出的疑問是，如果能夠產生其他事物，那麼憑藉什麼因緣不能產生無漏法？所以現在解釋說，有漏法在未產生的時候就已經具有了產生的性質，所以生相能夠產生它。而無為法和無漏法本來就沒有產生的性質，所以生相不能產生它們。文中先說法，然後舉出三個比喻來顯明這個道理。有人問：為什麼不解釋其他的疑問，而只解釋這個疑問呢？因為解釋了這個疑問，就知道生相產生有漏法不是自生，所以第三個疑問就不需要再解釋了。而且，這段文字中說有漏法在未產生的時候就已經具有了產生的性質。第五個和第六個疑問，即未產生的時候有生還是無生，這些疑問已經消除了，所以不再討論。 上來第五個問答是辯論法。從下面開始是琉璃（Vaidūrya）領悟理解。『先踴在空七多羅樹（Tāla tree）』，下面是正式的領悟理解。『我蒙教誨因大涅槃（Mahāparinirvāṇa Sūtra）解聞不聞自身領解』，領悟佛陀向前教導已經聽聞的儀軌，稱為蒙受如來慇勤教誨。領悟佛陀向前解釋聽聞與未聽聞，稱為因涅槃解聽聞不聽聞。『亦令八萬四千菩薩解生不生代眾領解』，也讓八萬四千位菩薩理解生與不生，代替大眾領悟理解。按照這個標準。
【English Translation】 English version: Abiding ultimately changes and perishes, hence it is impermanent. Next, explain the text. First, explain the characteristic of arising: 'The arising of conditioned dharmas is also constant,' meaning that the nature of the dharma is eternally present, but abiding is impermanent. 'The arising is impermanent,' meaning that although abiding is eternally present, its function is only temporary, hence it is called abiding impermanent. Because of this change and arising, it is said that arising is impermanent. The impermanence of arising is due to the combined action of the four characteristics, and the function of abiding is close to arising, so it is particularly emphasized. 'Abiding is also constant,' meaning that the nature of the dharma is eternally present, but arising is impermanent. 'Abiding is impermanent,' meaning that although arising is eternally present, its function is also temporary, hence it is called arising impermanent. Because of this change and abiding, it is said that abiding is impermanent. The impermanence of abiding is also due to the combined action of all the characteristics, and the function of arising is close to abiding, so it is particularly emphasized. The meanings of 'differentiation' and 'decay' below can be inferred by analogy. The above is a separate explanation. The following is a general explanation. 'Saying that arising, abiding, differentiation, and decay are all constant because of their nature' means that according to the respective boundaries of things, each maintains its nature and exists eternally, so it is constant. 'Not saying constant because of the extinction of each moment' means that in terms of the boundaries of the dharma, it moves, changes, and perishes, so it is impermanent. In reality, every thought has arising, abiding, and differentiation. Here, it is based on the final extinction. 'The Great Nirvana (Mahāparinirvāṇa) is able to cut off and extinguish, hence it is called impermanent,' meaning that Nirvana is able to cut off and extinguish, so it is called impermanent, which is to counteract the impermanence of extinction. The following section, starting with 'Leaky Dharmas,' explains the fourth difficulty mentioned above. The previous question was: if it can produce other things, then by what cause and condition can it not produce unconditioned dharmas? So now it is explained that leaky dharmas already have the nature of arising when they have not yet arisen, so the characteristic of arising can produce them. But unconditioned and non-leaky dharmas originally do not have the nature of arising, so the characteristic of arising cannot produce them. The text first states the dharma, and then gives three metaphors to clarify this principle. Someone asks: Why not explain the other difficulties, but only explain this one? Because explaining this difficulty makes it known that the characteristic of arising producing leaky dharmas is not self-arising, so the third difficulty does not need to be explained further. Moreover, this passage says that leaky dharmas already have the nature of arising when they have not yet arisen. The fifth and sixth difficulties, that is, whether there is arising or no arising when it has not yet arisen, these difficulties have been eliminated, so they are no longer discussed. The fifth question and answer above is a debate on the Dharma. From below begins Vaidūrya's understanding. 'First leaping in the air seven Tāla trees,' below is the formal understanding. 'I receive the teaching and understand hearing and not hearing through the Great Nirvana Sutra (Mahāparinirvāṇa Sūtra), personally understanding,' understanding the rituals that the Buddha taught forward that have already been heard is called receiving the Buddha's earnest teaching. Understanding the Buddha's forward explanation of hearing and not hearing is called understanding hearing and not hearing through Nirvana. 'Also let eighty-four thousand Bodhisattvas understand arising and not arising, understanding on behalf of the assembly,' also let eighty-four thousand Bodhisattvas understand arising and not arising, understanding on behalf of the assembly. According to this standard.
定知聞與不聞為已故問。生與不生為他故問。此二是前知密藏中兩種義也。
自下第三無畏請問生凈土義如來為辯。文別有四。一琉璃菩薩結前舉后以為起發。我今已解是結前也。無畏欲咨唯垂聽許是舉后也。二如來聽許。三無畏正問。先起后問。問有四句。初造何業生不動界問其下人所修福因。二其土菩薩云何而得智慧成等問下品人所修智因。此往生者即名以為其土菩薩。三人中下問上品人所修福因。此文略少。若具應言此造何業生彼得為人中象王有大威德具修諸行。四利智下問其上人所修智因。此文亦略。若具應言此造何業生彼國土利智捷疾聞則能解。上來第三無畏正問。
四如來為辯。于中文有二十一偈。初十二偈答上初問明下品人所修福因。次有兩偈答上第二問明下品人所修智因。次有五偈答前第三明上品人所修福因。末後兩偈答前第四明上品人所修智因。就初段中前之十偈明離惡行。謂離十惡。偈別論一。文顯可知。問曰此十應是上業何故名下。為世修習故不名上。回求凈土故得往生。后之兩偈明作善行。第二段中初偈明為悕利世福書寫是經以為智因。后偈明為悕利世福讀誦是經以為智因。為世修習所以非上。回之求去故得往生。第三段中初之兩偈明修戒行以為福因。于中前偈自身無犯。后偈
【現代漢語翻譯】 現代漢語譯本：確定知道提問的內容，但仍然提問，是因為提問者已經瞭解了情況。詢問關於『生』與『不生』的問題，是因為提問者是爲了他人而問。這兩種情況是先前所知的秘密教義中包含的兩種含義。
接下來是第三部分，無畏（Wuwei）菩薩請求提問關於往生凈土的意義，如來（Rulai）為他辯解。這一部分可以分為四個小節。第一小節是琉璃（Liuli）菩薩總結前文，引出後文，作為引發提問的開端。『我今已解』是總結前文。『無畏欲咨唯垂聽許』是引出後文。第二小節是如來允許提問。第三小節是無畏正式提問。先引出后提問。提問包含四個方面。首先，『造何業生不動界』，詢問的是下品之人所修的福德之因。其次，『其土菩薩云何而得智慧成等』，詢問的是下品之人所修的智慧之因。這些往生者就被稱為那個凈土的菩薩。第三，『人中下』，詢問的是上品之人所修的福德之因。這段文字比較簡略。如果完整地表達，應該說『此造何業生彼得為人中象王有大威德具修諸行』。第四，『利智下』，詢問的是上品之人所修的智慧之因。這段文字也比較簡略。如果完整地表達，應該說『此造何業生彼國土利智捷疾聞則能解』。以上是第三部分，無畏正式提問。
第四小節是如來為之辯解。在這一小節中，共有二十一首偈頌。最初的十二首偈頌回答了第一個問題，闡明了下品之人所修的福德之因。接下來的兩首偈頌回答了第二個問題，闡明了下品之人所修的智慧之因。再接下來的五首偈頌回答了第三個問題，闡明了上品之人所修的福德之因。最後的兩首偈頌回答了第四個問題，闡明了上品之人所修的智慧之因。在第一段中，最初的十首偈頌闡明了遠離惡行，也就是遠離十惡。每首偈頌單獨論述一個方面，文義顯而易見。有人會問，這十惡應該是上等的業，為什麼被稱為下等呢？因為世俗之人也修習這些，所以不稱為上等。因為迴向求生凈土，所以能夠往生。後面的兩首偈頌闡明了行善。在第二段中，第一首偈頌闡明了爲了希望獲得世間的福報而書寫這部經，以此作為智慧之因。後面的偈頌闡明了爲了希望獲得世間的福報而讀誦這部經，以此作為智慧之因。因為世俗之人也修習這些，所以不是上等。因為迴向求生凈土，所以能夠往生。在第三段中，最初的兩首偈頌闡明了修持戒律作為福德之因。其中，前一首偈頌是自身沒有違犯戒律，后一首偈頌是...
【English Translation】 English version: Knowing full well the content of the question, yet asking it, is because the questioner already understands the situation. Asking about 'birth' and 'non-birth' is because the questioner is asking for the sake of others. These two situations are two meanings contained within the previously known secret teachings.
Next is the third part, where Wuwei (Fearless) Bodhisattva requests to inquire about the meaning of being reborn in the Pure Land, and Tathagata (Rulai) explains it for him. This part can be divided into four sections. The first section is where Liuli (Lapis Lazuli) Bodhisattva summarizes the previous text and introduces the following text, as the beginning of initiating the question. 'I now understand' is summarizing the previous text. 'Wuwei wishes to inquire, only hoping you will listen and allow' is introducing the following text. The second section is where Tathagata allows the question. The third section is where Wuwei formally asks the question. First introducing, then asking. The question contains four aspects. First, 'What karma creates birth in the Immovable Realm?', inquiring about the causes of merit cultivated by people of the lower grade. Second, 'How do the Bodhisattvas of that land attain wisdom and achieve equality?', inquiring about the causes of wisdom cultivated by people of the lower grade. These reborn beings are called Bodhisattvas of that land. Third, 'Lower among humans', inquiring about the causes of merit cultivated by people of the upper grade. This passage is relatively brief. If expressed completely, it should say 'What karma creates birth there, attaining the form of an elephant king among humans, possessing great power and cultivating all practices'. Fourth, 'Sharp wisdom below', inquiring about the causes of wisdom cultivated by people of the upper grade. This passage is also relatively brief. If expressed completely, it should say 'What karma creates birth in that land, possessing sharp wisdom and quick understanding, able to comprehend upon hearing'. The above is the third part, Wuwei formally asking the question.
The fourth section is where Tathagata explains it. In this section, there are a total of twenty-one verses. The initial twelve verses answer the first question, elucidating the causes of merit cultivated by people of the lower grade. The following two verses answer the second question, elucidating the causes of wisdom cultivated by people of the lower grade. The subsequent five verses answer the third question, elucidating the causes of merit cultivated by people of the upper grade. The final two verses answer the fourth question, elucidating the causes of wisdom cultivated by people of the upper grade. In the first paragraph, the initial ten verses elucidate the abandoning of evil deeds, which is abandoning the ten evils. Each verse discusses one aspect separately, and the meaning is clear and obvious. Someone may ask, these ten evils should be superior karma, why are they called inferior? Because worldly people also cultivate these, so they are not called superior. Because of dedicating the merit to seeking rebirth in the Pure Land, one is able to be reborn. The following two verses elucidate performing good deeds. In the second paragraph, the first verse elucidates that for the sake of hoping to obtain worldly blessings, one writes this sutra, using this as a cause of wisdom. The following verse elucidates that for the sake of hoping to obtain worldly blessings, one recites this sutra, using this as a cause of wisdom. Because worldly people also cultivate these, so they are not superior. Because of dedicating the merit to seeking rebirth in the Pure Land, one is able to be reborn. In the third paragraph, the initial two verses elucidate cultivating precepts as a cause of merit. Among them, the previous verse is about oneself not violating the precepts, and the following verse is about...
明其能治他過。后之三偈明修施行以為福因。第四段中初偈明其供養說者以為智因。后偈明其自身書寫受持讀誦以為智因。
自下第四遠答德王最初所問。無畏初先領前舉上請佛酬答。我今已知造業得生是領前也。光明遍照普為憐等是舉上也。如來若等是請答也。下佛答之。先贊德王敕聽許說。有因緣下正為宣說。于中先舉到不到等類答前問。聞所不聞亦如是下當問正答。問曰。何不望直正答在先類乎。釋言如來兼欲使人解知向前到不到義故先類之。于中初先開列四門。四中前二對彼涅槃不到之法明凡未到聖人已到。后二約對生死惡法明聖不到凡夫人到。下廣釋之。何因緣故未到不到牒問初門。夫不到者是大涅槃解后不到。凡夫未下釋初未到。凡夫未到總以標舉。以有貪下別以顯之。以有貪等有惑不到。身業已下惡業不到。以是下結。何因緣故不到到者牒問第二。言不到者名大涅槃解初不到。何義到下解釋後到。永斷貪等無惑故到。永斷身等離業故到。以是下結。須陀洹下就人辨之。何因緣故名到不到牒問第三。到者名為二十五有釋初到義。次別顯之。是名下結。聲聞已下解后不到。于中先明自行不到。為化度下明諸菩薩下化眾生示現處中亦名為到。何因緣故名到到者牒問第四。到者即是二十五有解初到義。一
【現代漢語翻譯】 現代漢語譯本：能夠明白地處理他人的過失。後面的三句偈語闡明了通過修行和佈施來積累福報的原因。第四段中，第一句偈語闡明了供養說法者是獲得智慧的原因。後面的偈語闡明了親自書寫、接受、奉行和讀誦佛經是獲得智慧的原因。
下面第四部分是遙遠地回答德王最初提出的問題。無畏菩薩首先領會了之前提出的問題，並向上稟告佛陀請求回答。『我今已知造業得生』是領會了之前的問題。『光明遍照普為憐等』是向上稟告。『如來若等』是請求回答。下面是佛陀的回答。首先讚揚德王，並告誡他仔細聆聽，允許自己宣說。『有因緣下』正式開始宣說。其中，首先列舉了『到不到』等類別來回答之前的問題。『聞所不聞亦如是下』是針對問題進行正面回答。有人問：為什麼不直接正面地回答，而是先列舉類別呢？解釋說，如來還想讓人理解之前『到不到』的含義，所以先列舉類別。其中，首先列出了四個方面。在這四個方面中，前兩個是針對涅槃不到之法，闡明了凡夫沒有達到，而聖人已經達到。后兩個是針對生死惡法，闡明了聖人沒有達到，而凡夫達到了。下面詳細解釋。『何因緣故未到不到』是重複提問第一個方面。『夫不到者是大涅槃』解釋了後面的『不到』。『凡夫未下』解釋了最初的『未到』。『凡夫未到』是總體的概括。『以有貪下』分別地闡明。『以有貪等』因為有迷惑所以沒有達到。『身業已下』因為有惡業所以沒有達到。『以是下』總結。『何因緣故不到到者』是重複提問第二個方面。『言不到者名大涅槃』解釋了最初的『不到』。『何義到下』解釋了後面的『到』。『永斷貪等無惑故到』因為永遠斷除了貪婪等迷惑，所以達到了。『永斷身等離業故到』因為永遠斷除了身體等惡業，所以離開了惡業，所以達到了。『以是下』總結。『須陀洹下』就人來辨別。『何因緣故名到不到』是重複提問第三個方面。『到者名為二十五有』解釋了最初的『到』的含義。接下來分別闡明。『是名下』總結。『聲聞已下』解釋了後面的『不到』。其中，首先闡明了自行沒有達到。『為化度下』闡明了諸菩薩爲了教化眾生，示現在世間，也稱為『到』。『何因緣故名到到者』是重複提問第四個方面。『到者即是二十五有』解釋了最初的『到』的含義。一
【English Translation】 English version: Clearly understanding and rectifying the faults of others. The following three verses elucidate the reasons for accumulating merit through practice and giving. In the fourth section, the first verse clarifies that making offerings to those who preach the Dharma is the cause of wisdom. The subsequent verses clarify that personally writing, receiving, upholding, and reciting the scriptures is the cause of wisdom.
The following fourth part is a distant response to the initial question posed by King Virtue (De Wang). Bodhisattva Fearless (Wu Wei) first comprehended the previously raised question and reported it to the Buddha, requesting a response. 'I now know that creating karma leads to rebirth' is the comprehension of the previous question. 'Light shines everywhere, universally compassionate, etc.' is the reporting upwards. 'If the Tathagata (Ru Lai) etc.' is the request for a response. Below is the Buddha's response. First, he praises King Virtue, admonishes him to listen carefully, and permits himself to expound. 'You yin yuan xia' formally begins the exposition. Among them, the categories of 'arriving and not arriving' etc. are first listed to answer the previous question. 'Wen suo bu wen yi ru shi xia' is a direct answer to the question. Someone asks: Why not answer directly and positively, but list categories first? The explanation is that the Tathagata also wants people to understand the meaning of 'arriving and not arriving' before, so he lists categories first. Among them, four aspects are first listed. In these four aspects, the first two are directed at the Dharma of not arriving at Nirvana (Nie Pan), clarifying that ordinary people have not reached it, while sages have reached it. The latter two are directed at the evil Dharma of birth and death, clarifying that sages have not reached it, while ordinary people have reached it. The following explains in detail. 'He yin yuan gu wei dao bu dao' is repeating the question of the first aspect. 'Fu bu dao zhe shi da Nie Pan' explains the latter 'not arriving'. 'Fan fu wei xia' explains the initial 'not arriving'. 'Fan fu wei dao' is a general summary. 'Yi you tan xia' explains separately. 'Yi you tan deng' because of delusion, they have not arrived. 'Shen ye yi xia' because of evil karma, they have not arrived. 'Yi shi xia' concludes. 'He yin yuan gu bu dao dao zhe' is repeating the question of the second aspect. 'Yan bu dao zhe ming da Nie Pan' explains the initial 'not arriving'. 'He yi dao xia' explains the latter 'arriving'. 'Yong duan tan deng wu huo gu dao' because they have permanently cut off greed and other delusions, they have arrived. 'Yong duan shen deng li ye gu dao' because they have permanently cut off evil karma of body etc., they have left evil karma, so they have arrived. 'Yi shi xia' concludes. 'Srotapanna (Xu tuo huan) xia' distinguishes based on people. 'He yin yuan gu ming dao bu dao' is repeating the question of the third aspect. 'Dao zhe ming wei twenty-five existences (er shi wu you)' explains the meaning of the initial 'arriving'. Next, it explains separately. 'Shi ming xia' concludes. 'Sravaka (Sheng wen) yi xia' explains the latter 'not arriving'. Among them, it first clarifies that self-practice has not reached. 'Wei hua du xia' clarifies that the Bodhisattvas (Pu Sa) manifest in the world to teach sentient beings, which is also called 'arriving'. 'He yin yuan gu ming dao dao zhe' is repeating the question of the fourth aspect. 'Dao zhe ji shi twenty-five existences (er shi wu you)' explains the meaning of the initial 'arriving'. One
切凡下解釋後到也。
下正答之。聞所不聞亦復如是者總舉類前。次列四名。義如上解。問曰。此四云何答上德王六難。釋言德王難別三對。一一對中義皆有四。兩立兩破。一立聞聞。二即約此難破如來聞不聞義。三立不聞不聞。四即約此難破如來不聞聞義。佛今隨其所立所破併爲存之。故列四門以答上難。云何下釋。但釋初門。餘三類上到不到等其義可知。故略不論。于中有三。一就涅槃解不聞聞。二云何菩薩不聞聞下就彼三寶佛性等義解不聞聞。三如佛先說修大涅槃聞不聞中有涅槃下於前義中有難解者問答重明。初中復三。一正就涅槃解不聞聞。二德王白下問答重論。三德王白佛云何佈施不得名為波羅蜜下於前第二重顯義中有難解者問答重釋。
初中先問。次對釋之。先解不聞名大涅槃出不聞體。何故已下釋不聞義。先徴后解。非有為者不同生死有為之法可以言論故不可聞。非音聲者不同能詮音聲性故不可得聞。不可說者不同名字可宣說故不可得聞。下釋聞義。先徴后解。以是下結。
自下第二問答重顯。德王先難。佛說涅槃不可得聞云何復言常樂我凈而可得聞略徴前言。何以故下廣顯不應。先自徴責。我以何故呵佛不應。下對顯非。難意有三。一明涅槃體是無常不應宣說有常可聞。二明涅槃
【現代漢語翻譯】 現代漢語譯本：切凡下文解釋了這一點。
下面是正式的回答。'聞所不聞亦復如是'（聽聞未曾聽聞的也是如此）是總括前文的類似情況。接下來列出四種名稱，意義如上文解釋。提問：這四種是什麼？回答上文德王（Dēwáng，King Virtue）提出的六個難題。解釋說，德王提出的難題可以分為三對。每一對中都包含四種含義：兩立兩破。一是立'聞聞'（hearing hearing），二是根據這個來反駁如來（Rúlái，Tathāgata）的'聞不聞'（hearing not hearing）的含義。三是立'不聞不聞'（not hearing not hearing），四是根據這個來反駁如來'不聞聞'（not hearing hearing）的含義。佛陀現在根據他們所立和所破的，都予以保留。所以列出四門來回答上面的難題。'云何下釋'（如何解釋）只解釋了第一門，其餘三門，如'到不到'（arriving not arriving）等，其含義可以類推得知，所以略去不談。其中有三點：一是就涅槃（Nièpán，Nirvana）來解釋'不聞聞'，二是'云何菩薩不聞聞下'（為什麼菩薩不聞聞）就彼三寶（sānbǎo，Three Jewels）、佛性（fóxìng，Buddha-nature）等含義來解釋'不聞聞'，三是'如佛先說修大涅槃聞不聞中有涅槃下'（如佛先前所說，修習大涅槃，聽聞與不聽聞之中有涅槃）對於前文含義中有難以理解的地方，通過問答來重新闡明。最初一點又分為三點：一是正式就涅槃來解釋'不聞聞'，二是'德王白下'（德王稟告）通過問答來重新討論，三是'德王白佛云何佈施不得名為波羅蜜下'（德王稟告佛陀，為什麼佈施不能稱為波羅蜜）對於前文第二點重新顯明含義中有難以理解的地方，通過問答來重新解釋。
最初一點中，先提問，然後回答解釋。先解釋'不聞'，名為大涅槃，顯出'不聞'的本體。'何故已下釋不聞義'（為什麼以下解釋不聞的含義），先提問，后解釋。'非有為者'（不是有為法）不同於生死有為之法，可以用言論表達，所以不可聽聞。'非音聲者'（不是音聲）不同於能詮釋的音聲的性質，所以不可聽聞。'不可說者'（不可說）不同於名字可以宣說，所以不可聽聞。下面解釋'聞'的含義，先提問，后解釋。'以是下結'（因此總結）。
從下面開始，第二部分通過問答來重新顯明。德王先提出難題，佛陀說涅槃不可聽聞，為什麼又說常樂我凈（cháng lè wǒ jìng，eternal bliss, true self, purity）可以聽聞？略微提出前面的話。'何以故下廣顯不應'（為什麼以下廣泛地說明不應該），先自我責問，我為什麼呵斥佛陀不應該？下面回答顯明並非如此。難題的含義有三點：一是說明涅槃的本體是無常，不應該宣說有常可以聽聞。二是說明涅槃...
【English Translation】 English version: This is explained after the section on Qiè Fán.
The following is the formal answer. 'Hearing what has not been heard is also like this' is a summary of the previous similar situations. Next, four names are listed, and their meanings are as explained above. Question: What are these four? Answer to the six difficulties raised by Dēwáng (德王, King Virtue) above. It is explained that the difficulties raised by Dēwáng can be divided into three pairs. Each pair contains four meanings: two establishing and two refuting. The first is to establish 'hearing hearing,' and the second is to refute the meaning of 'hearing not hearing' of the Rúlái (如來, Tathāgata) based on this. The third is to establish 'not hearing not hearing,' and the fourth is to refute the meaning of 'not hearing hearing' of the Tathāgata based on this. The Buddha now preserves both what they establish and what they refute. Therefore, four doors are listed to answer the above difficulties. 'How to explain' only explains the first door, and the meanings of the remaining three doors, such as 'arriving not arriving,' can be inferred, so they are omitted. There are three points in it: The first is to explain 'not hearing hearing' in terms of Nièpán (涅槃, Nirvana). The second is 'Why does the Bodhisattva not hear hearing' to explain 'not hearing hearing' in terms of the Three Jewels (sānbǎo, 三寶), Buddha-nature (fóxìng, 佛性), etc. The third is 'As the Buddha said before, cultivating Great Nirvana, there is Nirvana in hearing and not hearing' to re-clarify the difficult-to-understand points in the previous meaning through questions and answers. The first point is further divided into three points: The first is to formally explain 'not hearing hearing' in terms of Nirvana. The second is 'Dēwáng reports' to re-discuss through questions and answers. The third is 'Dēwáng reports to the Buddha, why can't giving be called Pāramitā' to re-clarify the difficult-to-understand points in the previous second point through questions and answers.
In the first point, first ask a question, and then answer and explain. First explain 'not hearing,' which is called Great Nirvana, revealing the substance of 'not hearing.' 'Why explain the meaning of not hearing below,' first ask a question, then explain. 'Not conditioned' is different from the conditioned dharmas of birth and death, which can be expressed in words, so they cannot be heard. 'Not sound' is different from the nature of sound that can be interpreted, so it cannot be heard. 'Unspeakable' is different from names that can be proclaimed, so it cannot be heard. The following explains the meaning of 'hearing,' first asking a question, then explaining. 'Therefore conclude.'
From below, the second part re-clarifies through questions and answers. Dēwáng first raises a difficult question. The Buddha said that Nirvana cannot be heard, so why say that eternal bliss, true self, purity (cháng lè wǒ jìng, 常樂我凈) can be heard? Briefly mention the previous words. 'Why broadly explain that it should not be,' first question yourself, why do I rebuke the Buddha that it should not be? The following answers clarify that this is not the case. There are three meanings to the difficult question: The first is to explain that the substance of Nirvana is impermanent, and it should not be proclaimed that there is permanence that can be heard. The second is to explain Nirvana...
有名可聞即是無常。三明是常無名可聞。難意如是。
難辭有七。一明涅槃斷煩惱得本無今有故是無常。二因莊嚴得故是無常。三有故無常。四以可見故是無常。五不平等故所以無常。六因恭敬得是以無常。七有名故當知無常。七中初六顯初難意。末後一番顯后二意。
就初難中斷煩惱者名得涅槃若未斷者名為不得辯涅槃相。以是義下明此涅槃本無今有。若世間下彰其無常類以顯之。初先泛舉。譬如瓶下即事以顯。涅槃若下約之徴法。第二難中。初先泛明一切世法因莊嚴得悉名無常。次約顯法。涅槃若爾應是無常。何等已下辨莊嚴相。
第三難中。初先泛明一切有法悉皆無常。若涅槃下約之顯法。如佛昔下引佛昔言明涅槃有。以是義下結成無常。
第四難中。初先泛明可見之法悉是無常。如佛已下約之顯法。
第五難中句別有四。一立等喻。譬如虛空等無障礙故名為常。二約喻徴法。若涅槃等何故眾生有得不得責其不等。若不等下以其不等結成無常。三重立等喻。四約喻徴法。若涅槃等一人得時多人應得一人斷結多人亦斷徴令齊等。若不如是云何名常以其不等徴破常義。
第六難中。初先泛明因恭敬得悉是無常。次約顯法。涅槃亦爾不名為常。何以故下廣明涅槃因恭敬得。以是
【現代漢語翻譯】 現代漢語譯本： 可以被命名和聽聞的事物都是無常的。三明（Trividya，三種智慧）是常，沒有名稱可以聽聞。難題的含義是這樣的。
難題有七種。第一，涅槃（Nirvana，解脫）斷除煩惱，是原本沒有現在才有的，所以是無常的。第二，因為通過莊嚴（飾）而獲得，所以是無常的。第三，因為是『有』，所以是無常的。第四，因為是可見的，所以是無常的。第五，因為不平等，所以是無常的。第六，因為通過恭敬而獲得，所以是無常的。第七，因為有名，應當知道是無常的。這七種難題中，前六種闡釋了最初的難題含義，最後一種闡釋了后兩種含義。
就最初的難題來說，斷除煩惱的人名為獲得涅槃，如果未斷除煩惱的人名為未獲得，這是在辨析涅槃的相狀。因此，下面闡明此涅槃是原本沒有現在才有的。如果世間的事物，彰顯其無常的類別來顯明它。最初先泛泛地舉例。譬如瓶子，接下來就事論事地顯明。涅槃如果這樣，就用它來驗證佛法。在第二個難題中，最初先泛泛地說明一切世間法因為通過莊嚴而獲得，都可稱為無常。其次用它來驗證佛法。涅槃如果是這樣，也應該是無常的。『何等』以下辨析莊嚴的相狀。
在第三個難題中，最初先泛泛地說明一切『有』法都是無常的。如果涅槃這樣，就用它來驗證佛法。如佛昔日所說，引用佛昔日的話語來闡明涅槃是『有』。因此，總結為無常。
在第四個難題中，最初先泛泛地說明可見之法都是無常的。如佛所說，用它來驗證佛法。
在第五個難題中，每一句都有四層含義。第一，建立相似的比喻。譬如虛空，因為沒有障礙所以稱為常。第二，用比喻來驗證佛法。如果涅槃等等，為什麼眾生有得到和得不到的，責問它的不平等。如果不平等，就用它的不平等來總結為無常。第三，重新建立相似的比喻。第四，用比喻來驗證佛法。如果涅槃等等，一人得到的時候，多人應該得到，一人斷除煩惱的時候，多人也應該斷除煩惱，要求達到齊等。如果不是這樣，怎麼能稱為常？用它的不平等來驗證並破除常的含義。
在第六個難題中，最初先泛泛地說明因為通過恭敬而獲得的事物都是無常的。其次用它來驗證佛法。涅槃也是這樣，不能稱為常。為什麼呢？下面廣泛地說明涅槃是因為通過恭敬而獲得的。因此
【English Translation】 English version: That which can be named and heard is impermanent. The Threefold Knowledge (Trividya) is permanent, with no name to be heard. Such is the meaning of the difficulty.
There are seven difficulties. First, Nirvana (Nirvana), the cessation of afflictions, is originally non-existent and now exists, therefore it is impermanent. Second, because it is obtained through adornment, it is impermanent. Third, because it 'exists', it is impermanent. Fourth, because it is visible, it is impermanent. Fifth, because it is unequal, it is impermanent. Sixth, because it is obtained through reverence, it is impermanent. Seventh, because it has a name, it should be known as impermanent. Among these seven difficulties, the first six explain the meaning of the initial difficulty, and the last one explains the meaning of the latter two.
Regarding the initial difficulty, one who has ceased afflictions is said to have attained Nirvana; one who has not ceased afflictions is said to have not attained it. This is to discern the characteristics of Nirvana. Therefore, it is explained below that this Nirvana is originally non-existent and now exists. If worldly things manifest their impermanent nature to illuminate it. Initially, a general example is given. For example, a jar; next, the matter is explained directly. If Nirvana is like this, it is used to verify the Dharma. In the second difficulty, it is initially stated generally that all worldly dharmas obtained through adornment can be called impermanent. Next, it is used to verify the Dharma. If Nirvana is like this, it should also be impermanent. 'What' follows to discern the characteristics of adornment.
In the third difficulty, it is initially stated generally that all 'existent' dharmas are impermanent. If Nirvana is like this, it is used to verify the Dharma. As the Buddha said in the past, quoting the Buddha's words to clarify that Nirvana 'exists'. Therefore, it is concluded to be impermanent.
In the fourth difficulty, it is initially stated generally that all visible dharmas are impermanent. As the Buddha said, it is used to verify the Dharma.
In the fifth difficulty, each sentence has four layers of meaning. First, establish a similar analogy. For example, space, because it has no obstruction, is called permanent. Second, use the analogy to verify the Dharma. If Nirvana, etc., why do beings have those who attain it and those who do not, questioning its inequality. If it is unequal, use its inequality to conclude it as impermanent. Third, re-establish a similar analogy. Fourth, use the analogy to verify the Dharma. If Nirvana, etc., when one person attains it, many people should attain it; when one person ceases afflictions, many people should also cease afflictions, demanding equality. If it is not like this, how can it be called permanent? Use its inequality to verify and refute the meaning of permanence.
In the sixth difficulty, it is initially stated generally that things obtained through reverence are all impermanent. Next, it is used to verify the Dharma. Nirvana is also like this, it cannot be called permanent. Why? Below, it is extensively explained that Nirvana is obtained through reverence. Therefore,
義下結成無常。第七難中。初先辯列有名無常。如其無下明常無名故不可說。云何已下結破可聞。
下佛答之。前七難中但答五問。第五第七略而不答。答初難中答意如何。明諸眾生因斷煩惱始見涅槃。而彼涅槃本有非今故得為常。文中初法次喻后合。法中有四。一明涅槃本有非今。二明眾生不見謂無。三明菩薩修道始見。四明雖始見法非今有。初中有二。一明涅槃體非本無。文有反順。涅槃體非本無今有是其順也。若涅槃體本無今有則非無漏常住之法是其反也。問曰。方便斷結涅槃。本無今有豈非無漏。釋言。此等實是方便斷結無漏。但非自體本凈無漏故云非也。二有佛下明其常有約佛顯之。隨相論之。有佛成道證會始有。無佛證會涅槃則無。實則涅槃古今不變故曰常住。此初段竟。后三可知。問曰。下說涅槃是其了因之果。能了之因既非本有。所了涅槃何容非始。解有三義。一就一人始終分別。涅槃既是了因之果。明在顯時。果雖顯時性是本有。今據果德反談本性故言本有。二就凡佛二人分別。凡佛雖殊實性無二。以無二故眾生佛性即是諸佛大涅槃果。何故如是。彼大涅槃眾生迷覆未得顯了。是故不得名涅槃果。然所迷法與后顯時凈德為本故名佛性。故下文言涅槃因者所謂佛性。即此佛性據佛望之由來清凈
【現代漢語翻譯】 現代漢語譯本： 以下總結了無常的含義。在第七個詰難中，首先辯論並列舉了有名稱的無常。如果像他們所說的『無』，那麼就表明常是無名的，因此不可說。『云何』（如何）以下總結並駁斥了可聞之說。
下面是佛陀的回答。在之前的七個詰難中，只回答了五個問題，第五個和第七個問題略過未答。在回答第一個詰難中，其意圖是什麼呢？說明了諸位眾生因為斷除煩惱才得以見到涅槃（Nirvana，解脫）。而那涅槃本來就存在，不是現在才有的，所以可以被認為是常。文中先說法理，再用比喻，最後總結。法理中有四個方面：一是說明涅槃本來就存在，不是現在才有的；二是說明眾生因為看不見就認為是無；三是說明菩薩通過修行才得以見到；四是說明雖然是開始見到，但法不是現在才有的。第一個方面包含兩點：一是說明涅槃的本體不是本來沒有的。文中有正反兩面。涅槃的本體不是本來沒有現在才有的，這是正面。如果涅槃的本體本來沒有現在才有的，那就不是無漏常住之法，這是反面。有人問：通過方便法門斷除煩惱而證得涅槃，如果涅槃本來沒有現在才有的，難道不是無漏嗎？解釋說：這些確實是通過方便法門斷除煩惱而證得的無漏，但不是自體本自清凈的無漏，所以說是『非』。二是『有佛』以下說明涅槃是常有的，通過佛陀來顯現。從現象上來說，有佛陀成道證悟才開始有涅槃，沒有佛陀證悟，涅槃就沒有。但實際上，涅槃從古至今都沒有改變，所以說是常住。這是第一段的結尾。後面的三個方面可以自己理解。有人問：下面說涅槃是了因（Hetu-pratyaya，直接原因）的結果。能了知的原因既然不是本來就有的，那麼所了知的涅槃怎麼可能不是開始才有的呢？解釋有三種含義：一是就一個人的始終來分別。涅槃既然是了因的結果，那麼就是在顯現的時候。果雖然是在顯現的時候，但其性質是本來就有的。現在根據果的功德反過來談論其本性，所以說是本來就有的。二是就凡人和佛陀兩個人來分別。凡人和佛陀雖然不同，但其實性沒有差別。因為沒有差別，所以眾生的佛性（Buddha-nature）就是諸佛的大涅槃果。為什麼會這樣呢？因為眾生被迷惑覆蓋，還沒有顯現，所以不能稱為涅槃果。然而，所迷惑的法與後來顯現時的清凈功德是根本，所以稱為佛性。所以下文說，涅槃的因就是所謂的佛性。這個佛性，從佛的角度來看，本來就是清凈的。
【English Translation】 English version: The following summarizes the meaning of impermanence. In the seventh refutation, the impermanence with names is first debated and listed. If it is 'non-existent' as they say, then it indicates that permanence is nameless, and therefore cannot be spoken of. 'How' (Yunhe) below summarizes and refutes the audible.
The following is the Buddha's answer. In the previous seven refutations, only five questions were answered, and the fifth and seventh questions were skipped. In answering the first refutation, what is the intention? It explains that all sentient beings can see Nirvana (Nirvana, liberation) because they have cut off afflictions. And that Nirvana originally exists, it is not something that exists now, so it can be considered permanent. The text first states the principle, then uses a metaphor, and finally summarizes. There are four aspects to the principle: first, it explains that Nirvana originally exists, it is not something that exists now; second, it explains that sentient beings think it is non-existent because they cannot see it; third, it explains that Bodhisattvas can see it through practice; fourth, it explains that although it is seen for the first time, the Dharma is not something that exists now. The first aspect contains two points: first, it explains that the substance of Nirvana is not originally non-existent. There are positive and negative sides to the text. The substance of Nirvana is not originally non-existent and only exists now, this is the positive side. If the substance of Nirvana is originally non-existent and only exists now, then it is not a Dharma of non-outflow and permanence, this is the negative side. Someone asks: Nirvana is attained by cutting off afflictions through expedient means. If Nirvana is originally non-existent and only exists now, isn't it without outflow? The explanation is: these are indeed non-outflows attained by cutting off afflictions through expedient means, but they are not the self-nature's originally pure non-outflows, so it is said to be 'not'. Second, 'With Buddha' below explains that Nirvana is permanent, and it is manifested through the Buddha. Phenomenally speaking, Nirvana only begins to exist when a Buddha attains enlightenment, and without a Buddha's enlightenment, Nirvana does not exist. But in reality, Nirvana has not changed from ancient times to the present, so it is said to be permanent. This is the end of the first paragraph. The last three aspects can be understood by oneself. Someone asks: The following says that Nirvana is the result of the Hetu-pratyaya (direct cause). Since the cause that can be understood is not originally existent, how can the Nirvana that is understood not be something that only begins to exist? There are three meanings to the explanation: first, it is distinguished from the beginning to the end of one person. Since Nirvana is the result of the Hetu-pratyaya, it is at the time of manifestation. Although the result is at the time of manifestation, its nature is originally existent. Now, according to the merits of the result, we talk about its nature in reverse, so it is said to be originally existent. Second, it is distinguished from the two people of ordinary people and Buddhas. Although ordinary people and Buddhas are different, their essence is no different. Because there is no difference, the Buddha-nature of sentient beings is the great Nirvana fruit of all Buddhas. Why is this so? Because sentient beings are covered by confusion and have not yet manifested, so it cannot be called the Nirvana fruit. However, the Dharma that is confused and the pure merits at the time of later manifestation are the root, so it is called Buddha-nature. Therefore, the following text says that the cause of Nirvana is the so-called Buddha-nature. This Buddha-nature, from the perspective of the Buddha, is originally pure.
無障無染。是故即名大涅槃果。故經說言一切眾生畢竟寂滅即涅槃相不復更滅。良以于佛本來常凈是涅槃故。今說非是本無今有。于凡未得是涅槃故。下文宣說了因所得。第三約緣就實分別。緣有染凈。實則常湛。實從染緣說之為因。因在凡時。實從凈緣說之為果。果在顯時。廢緣論實。實外無緣。知復約何說因說果。良以就實非因果故。今說涅槃本有非今隨緣當顯。故下宣說了因所得。上來法說。次以喻況。于中還四。先喻初段明大涅槃本有非今。闇室喻于眾生之身。井及七寶喻涅槃法。人亦知者寄知顯有。闇故不見喻前第二惱覆不見。有智人下喻上第三。是人於此終不念下喻上第四。閤中亦四。涅槃亦爾本有非今合上初段。煩惱闇故眾生不見合前第二。大智已下合上第三。是故已下合前第四。
次答第二。先牒總非。何以下釋。先徴后解。解意如何。明諸眾生因於莊嚴往見涅槃。非大涅槃假于莊嚴故得為常。文中有三。一明涅槃體絕眾相。二以是義下結成常義。三見以無量阿僧祇下明諸眾生因嚴乃見。初中涅槃非生出者涅槃無有始生終出。又非因生亦非緣出。非實虛者妙出情妄故曰非虛。虛既不有知復對何以說其實故曰非實。是以經言。其實見者尚不見實何況非實。又涅槃體不同妄情所取定實故曰非實。不
【現代漢語翻譯】 現代漢語譯本 無障無染，因此才稱為大涅槃果。所以經書上說，一切眾生最終寂滅就是涅槃的相狀，不再有進一步的滅亡。這是因為對於佛來說，涅槃本來就是常凈的。現在說涅槃本有，不是說它本來沒有現在才有的。對於凡夫來說，因為還沒有證得涅槃。下文將闡述通過了因才能獲得涅槃。第三，從緣的角度來就實分別，緣有染凈之分，而實則永遠清澈。從染緣來說實，就說它是因，因在凡夫的時候。從凈緣來說實，就說它是果，果在顯現的時候。如果拋開緣來談實，那麼實之外就沒有緣了，又從何說因說果呢？這是因為就實而言，沒有因果的說法。現在說涅槃本有，不是說它現在隨著緣分才顯現。所以下文將闡述通過了因才能獲得涅槃。上面是法說，接下來用比喻來說明。其中還是分為四個部分。先用比喻來說明第一段，闡明大涅槃本有，不是現在才有的。暗室比喻眾生的身體，井和七寶比喻涅槃法，人也知道，寄託知道來顯現有。因為黑暗所以看不見，比喻前面第二點，被煩惱覆蓋而看不見。『有智人下』比喻上面第三點。『是人於此終不念下』比喻上面第四點。合起來也分為四個部分。涅槃也是這樣，本有而非今有，對應上面第一段。因為煩惱的黑暗，眾生看不見，對應前面第二點。『大智已下』對應上面第三點。『是故已下』對應前面第四點。
接下來回答第二個問題。先總的否定。『何以下釋』，先提出問題，然後解釋。解釋的含義是什麼呢？說明諸眾生因為莊嚴的緣故才能見到涅槃，不是大涅槃依靠莊嚴才能成為常。文中有三個部分。一是說明涅槃的本體超越一切相狀。二是『以是義下』總結成為常的含義。三是『見以無量阿僧祇下』說明諸眾生因為莊嚴才能見到涅槃。第一部分中，涅槃不是生出來的，涅槃沒有開始的生和最終的滅。又不是因為因生，也不是因為緣出。不是實也不是虛，美妙的超越了情識妄想，所以說不是虛。虛既然不存在，又和什麼相對來說實呢？所以說不是實。因此經書上說，真正見到實的人，尚且不見實，何況不是實呢？而且涅槃的本體不同於妄情所執取的定實，所以說不是實。
【English Translation】 English version Without obstruction or defilement, therefore it is called the Great Nirvana Fruit. Hence, the scriptures say that the ultimate extinction of all sentient beings is the characteristic of Nirvana, and there is no further extinction. This is because, for the Buddha, Nirvana is originally eternally pure. Now, saying that Nirvana is inherently existent does not mean that it was originally non-existent and only now exists. For ordinary beings, it is because they have not yet attained Nirvana. The following text will explain that Nirvana can only be obtained through the cause. Thirdly, from the perspective of conditions, distinguish the reality. Conditions have defilement and purity, while reality is always clear. Speaking of reality from defiled conditions, it is called the cause, and the cause is when one is an ordinary being. Speaking of reality from pure conditions, it is called the fruit, and the fruit is when it manifests. If we discuss reality by abandoning conditions, then there are no conditions outside of reality. Then, from what can we speak of cause and fruit? This is because, in terms of reality, there is no cause and effect. Now, saying that Nirvana is inherently existent does not mean that it will manifest now according to conditions. Therefore, the following text will explain that Nirvana can only be obtained through the cause. The above is a Dharma explanation; next, it will be illustrated with a metaphor. Within this, there are still four parts. First, use a metaphor to illustrate the first section, clarifying that Great Nirvana is inherently existent, not something that exists now. A dark room is a metaphor for the body of sentient beings, a well and seven treasures are metaphors for the Dharma of Nirvana, and people also know, entrusting knowledge to manifest existence. Because of the darkness, it cannot be seen, which is a metaphor for the second point mentioned earlier, being covered by afflictions and not being able to see. 'A wise person below' is a metaphor for the third point above. 'This person never thinks of this below' is a metaphor for the fourth point above. Combining them, there are also four parts. Nirvana is also like this, inherently existent and not something that exists now, corresponding to the first section above. Because of the darkness of afflictions, sentient beings cannot see, corresponding to the second point mentioned earlier. 'Great wisdom below' corresponds to the third point above. 'Therefore below' corresponds to the fourth point mentioned earlier.
Next, answer the second question. First, a general negation. 'What follows explains', first posing the question, then explaining. What is the meaning of the explanation? It explains that sentient beings can see Nirvana because of adornment, not that Great Nirvana relies on adornment to become constant. There are three parts in the text. First, it explains that the essence of Nirvana transcends all forms. Second, 'Using this meaning below' concludes the meaning of being constant. Third, 'Seeing with immeasurable Asamkhyas below' explains that sentient beings can see Nirvana because of adornment. In the first part, Nirvana is not born, Nirvana has no beginning of birth and no end of extinction. It is also not born from cause, nor does it arise from conditions. It is neither real nor unreal, wonderfully transcending emotional delusions, so it is said to be unreal. Since unreality does not exist, what is reality relative to? Therefore, it is said to be not real. Therefore, the scriptures say that those who truly see reality do not even see reality, let alone what is not real? Moreover, the essence of Nirvana is different from the fixed reality grasped by emotional delusions, so it is said to be not real.
同世俗虛假之相故曰非虛。非作生者如下文說。非作因起非生因生。非是有漏有為法者體性常凈故非有漏。體無生滅名非有為。不同色聲故非見聞。不可退散。故曰非墮。體無終盡所以非死。萬義同體故非別異。義別千殊故曰非同。體無動轉故非往還。體無流變非三世攝是故名為非去來今。義別塵算所以非一。體如一味所以非多。不同質像故非長短方圓尖斜。不同所取故言非相。不同能取故曰非想。不同四陰故曰非名。不同色陰故名非色。不作生因生於他法故曰非因。不從他生是以非果。以非神生故言非我。非我所有名非我所。后二可知譬如盲下答第四難。明雖始見見於本有故非無常。于中兩喻二合可知。
汝言因下答第六難。先牒總非。何以下釋。先徴后解。解意如何。明大涅槃非五因成。從了因顯所以是常。于中初明非五因成。先舉五因。次列后釋。下明涅槃非作因生是了因顯。先舉二因。次列。后釋。下持涅槃對因辯之。于中先明涅槃之法非作因生唯了因顯。次出了因所謂三十七道品法六波羅蜜。下復約對涅槃大小明因不同。佈施持戒乃至波若是涅槃因。不得名為大涅槃因。六波羅蜜乃得名為大涅槃因。道品亦爾。三十七品是涅槃因。無量僧祇助菩提法方得名為大涅槃因。此等差別下文自釋。問曰。向前
【現代漢語翻譯】 現代漢語譯本：與世俗虛假之相不同，所以說『非虛』。『非作生者』如下文所說，不是作為因產生，也不是由因所生。『非是有漏有為法者』，因為其體性常凈，所以不是有漏。體性沒有生滅，名為『非有為』。不同於色聲，所以不是見聞所能及。不可退散，所以說『非墮』。體性沒有終盡，所以不是死。萬義同體，所以『非別異』。義理差別千殊，所以說『非同』。體性沒有動轉，所以『非往還』。體性沒有流變，不被過去、現在、未來三世所包含，因此名為『非去來今』。義理差別如塵沙般眾多，所以『非一』。體性如同一味，所以『非多』。不同於物質形象，所以『非長短方圓尖斜』。不同於所取之境，所以說『非相』。不同於能取之心，所以說『非想』。不同於四陰（受、想、行、識），所以說『非名』。不同於色陰，所以名為『非色』。不作為生因，生於其他法，所以說『非因』。不從他生，因此『非果』。因為不是神所生，所以說『非我』。不是我所有的，名為『非我所』。後面兩種情況可以理解，譬如盲人。下面回答第四個難題，說明雖然是開始見到，但見到的是本來就有的，所以不是無常。其中兩個比喻可以合併理解。 你說因為下文回答第六個難題。先總的否定，然後解釋原因。先提出問題，然後解答。解答的意義是什麼呢？說明大涅槃不是由五種因緣所成就。從了因的角度顯現，所以是常。其中首先說明不是由五種因緣所成就。先列舉五種因，然後逐一解釋。下面說明涅槃不是由作因所生，而是由了因所顯現。先列舉兩種因，然後逐一解釋。下面用涅槃來對照因進行辯論。其中首先說明涅槃之法不是由作因所生，而是由了因所顯現。其次列出了因，即三十七道品法和六波羅蜜。下面又從涅槃的大小來區分因的不同。佈施、持戒乃至般若（智慧）是涅槃的因，但不能稱為大涅槃的因。六波羅蜜才能稱為大涅槃的因。道品也是如此，三十七品是涅槃的因，無量僧祇劫所修的助菩提法才能稱為大涅槃的因。這些差別在下文中會自行解釋。有人問，向前……
【English Translation】 English version: It is called 'non-illusory' because it is different from the false appearances of the mundane world. 'Not a creator of existence' is explained below, meaning it is not produced as a cause, nor is it born from a cause. 'Not a defiled or conditioned dharma' because its essence is always pure, so it is not defiled. Its nature has no birth or death, so it is called 'unconditioned'. It is different from form and sound, so it cannot be reached by seeing or hearing. It cannot be regressed or scattered, so it is called 'non-falling'. Its nature has no end, so it is not death. The myriad meanings are of the same essence, so it is 'non-different'. The meanings are distinct and numerous, so it is called 'non-identical'. Its nature has no movement, so it does not 'go or return'. Its nature has no flow or change, and is not contained by the three times of past, present, and future, therefore it is called 'non-past, non-present, non-future'. The differences in meaning are as numerous as dust particles, so it is 'non-one'. Its nature is like a single flavor, so it is 'non-many'. It is different from material forms, so it is 'non-long, non-short, non-square, non-round, non-pointed, non-slanted'. It is different from what is grasped, so it is called 'non-appearance'. It is different from the grasping mind, so it is called 'non-thought'. It is different from the four skandhas (form, feeling, perception, volition), so it is called 'non-name'. It is different from the form skandha, so it is called 'non-form'. It does not act as a cause of birth, giving rise to other dharmas, so it is called 'non-cause'. It is not born from others, therefore it is 'non-effect'. Because it is not born of a god, it is called 'non-self'. What is not owned by the self is called 'non-self-owned'. The latter two cases can be understood, like a blind person. The following answers the fourth difficulty, explaining that although it is initially seen, what is seen is originally there, so it is not impermanent. The two metaphors within can be combined and understood. You say 'because' below answers the sixth difficulty. First, a general negation, then an explanation of the reason. First, a question is raised, then an answer is given. What is the meaning of the answer? It explains that Great Nirvana is not accomplished by five causes. It is manifested from the perspective of the auxiliary cause, so it is permanent. Among them, it is first explained that it is not accomplished by five causes. First, the five causes are listed, then each is explained. Below, it is explained that Nirvana is not born from the creative cause, but is manifested by the auxiliary cause. First, the two causes are listed, then each is explained. Below, Nirvana is used to debate the causes. Among them, it is first explained that the dharma of Nirvana is not born from the creative cause, but is manifested by the auxiliary cause. Secondly, the auxiliary causes are listed, namely the thirty-seven factors of enlightenment (bodhipaksa-dharma) and the six paramitas (perfections). Below, the difference in causes is distinguished from the size of Nirvana. Giving, keeping precepts, and even prajna (wisdom) are causes of Nirvana, but cannot be called causes of Great Nirvana. Only the six paramitas can be called causes of Great Nirvana. The same is true for the factors of enlightenment; the thirty-seven factors are causes of Nirvana, but the auxiliary dharmas for bodhi cultivated for countless asamkhya kalpas can be called causes of Great Nirvana. These differences will be explained in the following text. Someone asks, 'Forward...'
第五句難何故不答。如來解前第一難中明諸眾生闇故不見修故始見。眾生雖有見與不見涅槃恒有故得名常。彼難即遣所以不釋。又問向前第七句難何故不解。下文宣說涅槃無名強與立名。此難即遣為是不釋。
自下第三重辯向前佈施等行是波羅蜜非波羅蜜。並復顯其涅槃大小。德王先問。佛答有二。一教修正解令其自知。二云何施下隨問為釋。前中有三。一教舍著心。于施等法不見不聞。二教修生解心。解知二諦。三由前二自知檀等。初段可知。第二段中解法唯二一知世諦。二知真諦。文別有三。一略開二門。知見法界是第一門明知真諦。界名為性。悟解法性名知法界。解了實相是第二門明知世諦知法虛幻是其世諦。諸法之實名解實相。二廣辯釋。先解初門。句別有二。一明所知。知二無我空無所有是法無我。無有和合覺知之相是人無我。二明所離。得無漏相無所作相。不著檀等名無漏相。不見檀等可以作起名無作相。如幻已下解釋後門。句別有二。一明所知。知法如幻乃至空虛。先別後結。二明所離。無貪瞋癡不聞不見。解法虛妄滅諸法故無貪瞋癡。于彼檀等心無分別名不見聞。上來釋竟。三雙結之。是名真實結前真諦。安住實相結後世諦。順觀名安。上來第二教生解心。自下第三明由前二便能自知是波羅蜜
【現代漢語翻譯】 現代漢語譯本 第五句的疑問，為什麼不回答呢？如來在解釋前面的第一個疑問時，已經說明了眾生因為愚昧無知所以看不見（涅槃），因為修行才開始看見（涅槃）。眾生雖然有看見和看不見的時候，但涅槃是永恒存在的，所以才被稱為『常』（Nitya）。那個疑問已經被消除了，所以不再解釋。 又問，前面第七句的疑問，為什麼不解釋呢？下文將會宣說涅槃沒有名字，只是勉強給它安立一個名字。這個疑問也已經被消除了，所以不再解釋。
下面第三重辨析，前面所說的佈施等行為，是波羅蜜（Pāramitā，到彼岸）還是非波羅蜜。並且進一步闡明涅槃的大小。德王（Devarāja）先提問，佛陀回答分為兩部分。一是教導修正知見，讓他自己明白。二是『云何施』（如何佈施）以下，隨著他的提問進行解釋。前面一部分有三點。一是教導捨棄執著之心，對於佈施等法，不見不聞。二是教導修習生起智慧之心，理解二諦（Dve Satye）。三是通過前兩點，自己明白佈施等等。第一段容易理解。第二段中，理解法只有兩種，一是瞭解世俗諦（Saṃvṛti-satya），二是瞭解真諦（Paramārtha-satya）。文句上分為三部分。一是簡略地開啟二門，知見法界（Dharmadhātu）是第一門，闡明瞭解真諦。『界』名為『性』，領悟理解法性（Dharmatā），名為知法界。理解了實相（Tathatā）是第二門，闡明瞭解世俗諦，了解法是虛幻的，這就是世俗諦。諸法的真實，名為理解實相。二是廣泛地辨析解釋。先解釋第一門，文句上分為兩點。一是闡明所知，知道二無我（Dvi-nairātmya），空無所有，這是法無我（Dharma-nairātmya）。沒有和合覺知的表象，這是人無我（Pudgala-nairātmya）。二是闡明所離，獲得無漏相（Anāsrava-lakṣaṇa），無所作相（Akriyā-lakṣaṇa）。不執著佈施等等，名為無漏相。不見佈施等等可以造作生起，名為無作相。如幻以下，解釋后一門，文句上分為兩點。一是闡明所知，知道法如幻乃至空虛，先分別闡述，后總結。二是闡明所離，沒有貪瞋癡（Rāga-dveṣa-moha），不聞不見。理解法是虛妄的，滅除諸法，所以沒有貪瞋癡。對於那些佈施等等，心中沒有分別，名為不見聞。以上解釋完畢。三是雙重總結。『是名真實』，總結前面的真諦。『安住實相』，總結後面的世俗諦。順應觀察名為『安』。以上是第二部分，教導生起智慧之心。下面第三部分，闡明通過前面兩點，便能自己明白什麼是波羅蜜。
【English Translation】 English version Why is the fifth question not answered? The Tathāgata (如來, Thus Gone One) explained in the first question that beings do not see (Nirvana) because of their ignorance, and they begin to see (Nirvana) because of their practice. Although beings have times of seeing and not seeing, Nirvana is eternally present, hence it is called 'Eternal' (Nitya). That question has already been dispelled, so it is not explained again. Furthermore, why is the seventh question not explained? The following text will declare that Nirvana has no name, and a name is only勉強(qiǎngqiú) given to it. This question has also been dispelled, so it is not explained.
The third layer below distinguishes whether the aforementioned acts of giving, etc., are Pāramitā (波羅蜜, Perfection) or not Pāramitā. It also further clarifies the magnitude of Nirvana. Devarāja (德王, King of Gods) first asks, and the Buddha's answer is divided into two parts. First, he teaches to correct understanding so that he can understand for himself. Second, from 'How to give' (云何施), he explains according to his questions. The first part has three points. First, he teaches to abandon the mind of attachment, not seeing or hearing about the Dharma (法, teachings) of giving, etc. Second, he teaches to cultivate the mind of arising wisdom, understanding the Two Truths (Dve Satye). Third, through the first two points, he understands giving, etc., himself. The first paragraph is easy to understand. In the second paragraph, understanding the Dharma has only two aspects: first, understanding the Conventional Truth (Saṃvṛti-satya), and second, understanding the Ultimate Truth (Paramārtha-satya). The sentences are divided into three parts. First, briefly opening the two doors, knowing and seeing the Dharmadhātu (法界, Realm of Dharma) is the first door, clarifying the understanding of the Ultimate Truth. 'Realm' is called 'Nature', realizing and understanding Dharmatā (法性, Nature of Dharma) is called knowing the Dharmadhātu. Understanding Tathatā (實相, Suchness) is the second door, clarifying the understanding of the Conventional Truth, understanding that Dharma is illusory, which is the Conventional Truth. The reality of all Dharmas is called understanding Suchness. Second, extensively analyzing and explaining. First, explaining the first door, the sentences are divided into two points. First, clarifying what is to be known, knowing the Two No-Selves (Dvi-nairātmya), empty and without anything, this is Dharma-nairātmya (法無我, No-Self of Dharma). Without the appearance of harmonious awareness, this is Pudgala-nairātmya (人無我, No-Self of Person). Second, clarifying what is to be abandoned, obtaining the Anāsrava-lakṣaṇa (無漏相, sign of non-outflow), Akriyā-lakṣaṇa (無所作相, sign of non-action). Not being attached to giving, etc., is called the sign of non-outflow. Not seeing that giving, etc., can be created and arise is called the sign of non-action. From 'Like an illusion' onwards, explaining the latter door, the sentences are divided into two points. First, clarifying what is to be known, knowing that Dharma is like an illusion, even to emptiness, first explaining separately, then summarizing. Second, clarifying what is to be abandoned, without Rāga-dveṣa-moha (貪瞋癡, greed, hatred, delusion), not hearing or seeing. Understanding that Dharma is illusory, eliminating all Dharmas, therefore there is no greed, hatred, or delusion. Regarding those acts of giving, etc., without discrimination in the mind, it is called not seeing or hearing. The above explanation is completed. Third, a double conclusion. 'This is called reality', summarizing the previous Ultimate Truth. 'Abiding in Suchness', summarizing the latter Conventional Truth. Following observation is called 'Abiding'. The above is the second part, teaching to generate the mind of wisdom. The third part below clarifies that through the previous two points, one can understand for oneself what is Pāramitā.
非波羅蜜。乃至能知涅槃大小。
上來第一教修正解。自下第二隨問為解。于中但釋施等差別。涅槃大小在後別論此須記知。就所釋中廣解檀行。余指雜華。就解檀中先廣后結。廣中約就四修辯之。言四修者如地持說。一決定修正意不動。二專心修不雜余想。三者常修恒作不息。四無罪修行時離過。文中初言見乞乃與非波羅蜜無乞自與是波羅蜜。就專心修以別是非。若時時修非波羅蜜若修常施是波羅蜜。此就常修以別是非。若施已悔非波羅蜜施已無悔是波羅蜜。就決定修以別是非。菩薩于財生四怖心歡喜施者顯前菩薩不悔所以。以於己財常怖王賊水火侵。奪于舍不悔。下有二對。就無罪修以別是非。一望報有罪非波羅蜜。不望無罪是波羅蜜。二若為恐下雜過有罪非波羅蜜。離過無罪是波羅蜜。就辯非中為恐怖者或畏前人舍財與之。或畏世間種種衰惱施求脆脫問曰。前說生怖行施是波羅蜜。此亦生怖何故非也。解言前者于財生怖喜施無悔。是故得名檀波羅蜜。此無舍意為脫衰惱而行佈施是故非也。為名聞者施求稱譽。為利養者以利求利。家法施者承襲父祖自無誠意。為天欲者求報心施。為憍慢者為令乞人於己敬畏。為勝他者為欲勝過其餘施主。為來報者為得未來人中樂果並期他人交來報已。如市易下喻以顯過。若
【現代漢語翻譯】 現代漢語譯本： 非波羅蜜（非到彼岸）。乃至能夠知曉涅槃（寂滅）的大小。
以上是第一部分，關於正確理解的修正。以下是第二部分，根據提問進行解答。其中只解釋佈施等的差別，涅槃的大小在後面單獨討論，這需要記住。在所解釋的內容中，廣泛地解釋佈施的行為，其餘的則像雜華一樣略過。在解釋佈施中，先廣泛地解釋，然後總結。廣泛解釋中，根據四種修行來辨別。所說的四種修行，如《瑜伽師地論·本地分》所說：一是決定修行，意念不動搖；二是專心修行，不夾雜其他想法；三是經常修行，持續不斷；四是無罪修行，時時遠離過失。文中一開始說，見到乞討者才給予，就不是波羅蜜；沒有乞討者自己給予，才是波羅蜜。這是就專心修行來區分是否是波羅蜜。如果時有時無地修行，就不是波羅蜜；如果經常佈施，才是波羅蜜。這是就經常修行來區分是否是波羅蜜。如果佈施後後悔，就不是波羅蜜；佈施后不後悔，才是波羅蜜。這是就決定修行來區分是否是波羅蜜。菩薩對於錢財產生四種恐懼，但仍然歡喜佈施，這顯示了前面的菩薩不會後悔的原因。因為對於自己的錢財，常常害怕被國王、盜賊、水火侵奪，所以捨棄時不會後悔。下面有兩組對比。就無罪修行來區分是否是波羅蜜。一是期望回報，有罪，不是波羅蜜；不期望回報，無罪，才是波羅蜜。二是如果因為恐懼等原因，夾雜過失，有罪，不是波羅蜜；遠離過失，無罪，才是波羅蜜。在辨別非波羅蜜中，因為恐懼而佈施，或許是害怕眼前的人，舍財給他；或許是害怕世間的種種衰敗煩惱，希望通過佈施來擺脫。有人問：前面說產生恐懼而行佈施是波羅蜜，這裡也是產生恐懼，為什麼就不是呢？解答說：前者是對錢財產生恐懼，但歡喜佈施，沒有後悔，因此得名檀波羅蜜（佈施到彼岸）；後者沒有捨棄的意願，爲了擺脫衰敗煩惱才行佈施，因此不是波羅蜜。爲了名聲而佈施，希望得到稱讚；爲了利益而佈施，用利益來換取利益；家法佈施，繼承父輩祖輩的傳統，自己沒有誠意；爲了天上的慾望而佈施，希望得到回報；爲了驕慢而佈施，爲了讓乞討者對自己敬畏；爲了勝過他人而佈施，想要勝過其他的施主；爲了來世的回報而佈施，爲了得到未來人間的快樂果報，並且期望他人交往來回報自己，就像市場交易一樣，用比喻來顯示過失。如果
【English Translation】 English version: Not Pāramitā (not reaching the other shore). Even to be able to know the size of Nirvāṇa (extinction).
The above is the first teaching, a correction of understanding. The following is the second part, an explanation according to the questions asked. Among them, only the differences in giving, etc., are explained. The size of Nirvāṇa will be discussed separately later, which needs to be remembered. In the explained content, the act of giving is widely explained, and the rest are skipped like miscellaneous flowers. In explaining giving, first explain widely, and then summarize. In the wide explanation, distinguish according to the four practices. The so-called four practices, as stated in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice): first, determined practice, the mind does not waver; second, focused practice, not mixed with other thoughts; third, constant practice, continuous; fourth, faultless practice, always away from faults. The text initially says that giving only when seeing a beggar is not Pāramitā; giving oneself without a beggar is Pāramitā. This is to distinguish whether it is Pāramitā based on focused practice. If one practices intermittently, it is not Pāramitā; if one gives constantly, it is Pāramitā. This is to distinguish whether it is Pāramitā based on constant practice. If one regrets after giving, it is not Pāramitā; if one does not regret after giving, it is Pāramitā. This is to distinguish whether it is Pāramitā based on determined practice. Bodhisattvas have four fears about money, but still happily give, which shows why the previous Bodhisattvas do not regret it. Because they are always afraid of being invaded by kings, thieves, water, and fire, they will not regret giving it up. The following are two sets of comparisons. Distinguish whether it is Pāramitā based on faultless practice. First, expecting rewards is sinful and not Pāramitā; not expecting rewards is faultless and is Pāramitā. Second, if giving is mixed with faults due to fear, etc., it is sinful and not Pāramitā; being away from faults is faultless and is Pāramitā. In distinguishing non-Pāramitā, giving out of fear may be because one is afraid of the person in front of them, giving them money; perhaps they are afraid of the various declines and troubles in the world, hoping to get rid of them through giving. Someone asked: It was said earlier that giving out of fear is Pāramitā, but here it is also out of fear, so why isn't it? The answer is: the former is afraid of money, but happily gives and does not regret it, so it is named Dāna Pāramitā (giving to the other shore); the latter has no intention of giving up, but gives in order to get rid of decline and troubles, so it is not Pāramitā. Giving for fame, hoping to be praised; giving for profit, exchanging profit for profit; family giving, inheriting the traditions of fathers and ancestors, without sincerity; giving for heavenly desires, hoping to be rewarded; giving for arrogance, in order to make beggars respect themselves; giving to surpass others, wanting to surpass other donors; giving for rewards in the next life, in order to obtain the happiness of future human life, and expecting others to reciprocate, just like market transactions, using metaphors to show faults. If
人修下結以顯非。下明是中先法后喻。法中初明離有為心。為方等下求無為心為利已下念眾生心。喻中有五。文皆可知。上來廣辯大涅槃中。如是義下總以結之。余戒忍等具釋難盡故指雜華。涅槃大小此應具辯。經文言廣故留在後。此略不論。上來第一偏就涅槃一法之中明聞不聞。自下第二更就余法明不聞聞。于中有二。一正就佛等明不聞聞。二德王白下問答重顯前中雲何牒問起發。下對辯之。文別有四。一總標舉。十二部中深邃之義昔所不聞今具聞之。二對昔辯異。昔唯聞名今得聞義。三約人分異。二乘之人唯聞十二部經名字不聞其義今得聞之。四就法正辯。法別有四。第一如來常樂我凈。第二如來不畢竟滅。第三三寶佛性無差。第四犯重乃至闡提悉有佛性。於此文中。先明二乘昔所不聞。后明今聞。
下重顯中德王先難。如來次答。德王白佛誠如聖下德王領解。就初難中難辭有二。一難破向前罪人有性。二犯四重禁名不定下難破向前佛有常樂我凈之義。顯成如來不畢竟滅。就難性中句別有三。一約墮地獄難破有性。若犯重等有佛性者性是善法應遮地獄。此等云何復墮地獄。以墮地獄明知無性。二約無常等難破有性。若使此等有佛性者性是常樂我凈之法。云何此等無常無樂無我不凈。以無常等明知無性。三約
【現代漢語翻譯】 現代漢語譯本： 人修習斷除煩惱，是爲了彰顯真理，破除謬誤。下面闡明的是，在經文中先說法理，後用比喻。在法理中，首先闡明要遠離有為之心。『為方等下』，是爲了尋求無為之心；『為利已下』，是爲了念及眾生之心。比喻有五種，文義都很明顯。上面廣泛地辨析了大涅槃的道理。『如是義下』，總括地作了結論。其餘的戒、忍等，詳細解釋難以窮盡，所以指向《雜華經》。涅槃有大有小，這裡應該全面辨析，但因為經文內容廣泛，所以留在後面。這裡暫且不論。上面第一部分，偏重於涅槃這一法，闡明聽聞與不聽聞。從下面第二部分開始，更就其他的法，闡明不聽聞與聽聞。其中有兩點：一是就佛等闡明不聽聞與聽聞；二是『德王白下』，通過問答，再次顯明。在前一部分中，『云何牒問起發』，是提問引發。下面進行對辯，文義分為四部分：一是總的標舉，十二部經中深奧的義理，過去沒有聽聞，現在全部聽聞了。二是與過去對比，辨明差異，過去只聽聞了名稱，現在得以聽聞義理。三是按人來區分差異，二乘之人只聽聞十二部經的名字，不聽聞其中的義理，現在得以聽聞。四是就法理進行辯論，法理分為四點：第一，如來常樂我凈（如來的四種德性：常、樂、我、凈）；第二，如來不畢竟滅（如來不會完全消失）；第三，三寶（佛、法、僧）佛性沒有差別；第四，犯下重罪乃至斷善根的闡提（斷善根的人）都有佛性。在這段文字中，先闡明二乘過去沒有聽聞的，后闡明現在聽聞的。
下面再次顯明，德王先提出疑問，如來隨後回答。『德王白佛誠如聖下』，德王領悟理解。在最初的提問中，疑問分為兩點：一是質疑並否定前面所說的罪人具有佛性；二是『犯四重禁名不定下』，質疑並否定前面所說的佛具有常樂我凈的德性，從而顯明如來不會完全消失。在質疑佛性中，句子分為三點：一是通過墮入地獄來質疑並否定具有佛性。如果犯下重罪等的人具有佛性，佛性是善法，應該能夠阻止墮入地獄，這些人為什麼還會墮入地獄？因為墮入地獄，所以明確知道他們沒有佛性。二是通過無常等來質疑並否定具有佛性。如果這些人具有佛性，佛性是常樂我凈的法，為什麼這些人會是無常、無樂、無我、不凈的？因為無常等，所以明確知道他們沒有佛性。三是...
【English Translation】 English version: People cultivate to sever the bonds of affliction in order to reveal the truth and dispel falsehood. What follows clarifies that the scriptures first present the principles and then use metaphors. Within the principles, it first elucidates the need to distance oneself from the mind of conditioned existence. '為方等下' (Wei Fang Deng Xia), is to seek the mind of unconditioned existence; '為利已下' (Wei Li Yi Xia), is to be mindful of the minds of sentient beings. There are five types of metaphors, and their meanings are all clear. The above extensively discusses the principles of the Great Nirvana. '如是義下' (Ru Shi Yi Xia), summarizes and concludes it. The detailed explanations of the remaining precepts, forbearance, etc., are difficult to exhaust, so it points to the Avatamsaka Sutra (《雜華經》). Nirvana is either great or small, and this should be fully analyzed here, but because the content of the scriptures is extensive, it is left for later. This is not discussed here for the time being. The first part above focuses on the single Dharma of Nirvana, clarifying hearing and not hearing. From the second part below, it further clarifies not hearing and hearing with regard to other Dharmas. There are two points: one is to clarify not hearing and hearing with regard to the Buddhas, etc.; the other is '德王白下' (De Wang Bai Xia), through questions and answers, to re-emphasize. In the previous part, '云何牒問起發' (Yun He Die Wen Qi Fa), is the question that initiates. The following is a debate, and the meaning is divided into four parts: one is the general statement, the profound meanings in the twelve divisions of scriptures, which were not heard in the past, are now all heard. The second is to compare with the past and clarify the differences. In the past, only the names were heard, but now the meanings are heard. The third is to distinguish the differences according to people. People of the Two Vehicles (二乘) only hear the names of the twelve divisions of scriptures, but do not hear the meanings in them, and now they can hear them. The fourth is to debate the principles of Dharma. The principles of Dharma are divided into four points: first, the Tathagata (如來) is eternal, joyful, self, and pure (常樂我凈); second, the Tathagata does not ultimately perish (不畢竟滅); third, there is no difference in the Buddha-nature of the Three Jewels (三寶) (Buddha, Dharma, Sangha); fourth, even those who commit serious offenses and even icchantikas (闡提) (those who have severed their roots of goodness) have Buddha-nature. In this passage, it first clarifies what the Two Vehicles did not hear in the past, and then clarifies what they hear now.
Below, it is emphasized again that King Virtue first raises questions, and the Tathagata then answers. '德王白佛誠如聖下' (De Wang Bai Fo Cheng Ru Sheng Xia), King Virtue understands and comprehends. In the initial question, the questions are divided into two points: one is to question and deny the previously stated that sinners have Buddha-nature; the second is '犯四重禁名不定下' (Fan Si Zhong Jin Ming Bu Ding Xia), to question and deny the previously stated that the Buddha has the virtues of eternity, joy, self, and purity, thereby revealing that the Tathagata will not completely disappear. In questioning Buddha-nature, the sentences are divided into three points: one is to question and deny having Buddha-nature through falling into hell. If those who commit serious offenses, etc., have Buddha-nature, Buddha-nature is a good Dharma and should be able to prevent falling into hell. Why do these people still fall into hell? Because they fall into hell, it is clear that they do not have Buddha-nature. The second is to question and deny having Buddha-nature through impermanence, etc. If these people have Buddha-nature, Buddha-nature is the Dharma of eternity, joy, self, and purity, why are these people impermanent, without joy, without self, and impure? Because of impermanence, etc., it is clear that they do not have Buddha-nature. The third is...
斷善難破有性。于中三句。一約相徴性。若使此等有佛性者性是善法。一闡提人斷善根人所有佛性云何不斷。二從相徴性。佛性若斷云何復言常樂我凈。三約性徴相。若性不斷即是有善云何得名一闡提耶。此之三句下文別答。宜審記知。此初難竟。
第二難中論其難辭。將下類上明佛不定。難意有三。一明佛不定破前佛有常樂我凈。二明佛不定欲使如來述已所問。顯成如來不畢竟滅。故下文中德王領解。如是如是誠如聖教一切諸法悉皆不定以不定故如來亦不畢竟涅槃。三明佛不定彰闡提等當無所得成現無性。故下文言若無常等云何說言一闡提等當得涅槃。
文中有二。一以下類上明佛不定。二云何不定下就佛不定。難破常等。前中有四。一明凡不定。先明不定若。決定下難破定。義二明須陀至辟支佛一切不定。先明不定。若須陀下難破定義。三若犯四重不決定下牒前凡夫二乘不定類佛不定。四若佛不定涅槃體性亦不定下以佛不定類佛所得一切諸法明皆不定。
上來一段明佛不定。自下第二就前不定難破常等。云何不定。徴前起后。下對辯之。句前有五。一重明前闡提不定。若一闡提除謗法心則成佛道故知不定。前所辯中闡提最下故偏舉之。余類可知。二以闡提不定類佛不定。如來亦應入涅槃已還出
【現代漢語翻譯】 現代漢語譯本：斷善難以破除有性。其中有三句：第一句是從現象來推斷自性。如果說這些眾生具有佛性（Buddha-nature），那麼佛性就是善法。一闡提（icchantika，斷善根者）之人斷了善根，他們的佛性怎麼會不斷呢？第二句是從自性來推斷現象。如果佛性可以斷滅，為什麼又說佛性是常、樂、我、凈呢？第三句是從自性來推斷現象。如果佛性不斷滅，那就是有善，怎麼能稱為一闡提呢？這三句在下文中會分別解答，應該仔細記住。這是第一個詰難。 第二個詰難中，論述其詰難的言辭，用下位的事例來比擬上位的事例，說明佛（Buddha）是不定的。詰難的用意有三點：第一，說明佛是不定的，以此來破斥前面所說的佛具有常、樂、我、凈的性質。第二，說明佛是不定的，想要讓如來（Tathagata）陳述他所提的問題，從而顯現如來不是畢竟寂滅的。所以下文中德王（Devaraja）領悟並解釋說：『正是這樣，正是這樣，確實如聖教所說，一切諸法都是不定的，因為不定的緣故，如來也不會畢竟涅槃（Nirvana）。』第三，說明佛是不定的，彰顯一闡提等人應當沒有所得，成就現無自性。所以下文說：『如果無常等等，怎麼說一闡提等人應當能夠得到涅槃呢？』 文中包含兩部分：第一部分是用下位的事例來比擬上位的事例，說明佛是不定的。第二部分是『云何不定』，就佛的不定來詰難破斥常等。前一部分包含四個方面：第一，說明凡夫是不定的。先說明不定，如果決定，下面就詰難破斥決定。第二，說明須陀洹（Srotapanna）到辟支佛（Pratyekabuddha）的一切都是不定的。先說明不定，如果須陀洹，下面就詰難破斥定義。第三，『若犯四重不決定』，這是把前面所說的凡夫、二乘的不定，比擬佛的不定。第四，『若佛不定，涅槃體性亦不定』，這是用佛的不定，來比擬佛所證得的一切諸法，說明一切都是不定的。 上面一段說明佛是不定的。從下面開始，第二部分就前面所說的不定，來詰難破斥常等。『云何不定』，這是提問來引起後面的論述。下面是對辯的內容，這一句前面有五個方面：第一，再次說明前面所說的一闡提是不定的。如果一闡提去除誹謗正法的心，就能成就佛道，所以知道是不定的。前面所辯論的內容中，一闡提是最下等的，所以偏舉一闡提，其餘的可以類推。第二，用一闡提的不定來比擬佛的不定。如來也應該進入涅槃后又出來。
【English Translation】 English version: Severing goodness makes it difficult to break through the inherent nature of existence. Within this, there are three sentences: The first sentence infers nature from phenomena. If these beings possess Buddha-nature (Buddha-nature), then that nature is a good dharma. How can the Buddha-nature of an icchantika (icchantika, one who severs roots of goodness) not be severed when they sever their roots of goodness? The second sentence infers nature from phenomena. If Buddha-nature can be severed, how can it be said to be permanent, blissful, self, and pure? The third sentence infers phenomena from nature. If nature is not severed, then it possesses goodness. How can it be called an icchantika? These three sentences will be answered separately in the following text. They should be carefully noted. This is the end of the first refutation. In the second refutation, the words of the refutation are discussed, using lower examples to illustrate higher examples, clarifying that the Buddha (Buddha) is impermanent. There are three intentions in the refutation: First, to clarify that the Buddha is impermanent, thereby refuting the previous statement that the Buddha possesses permanence, bliss, self, and purity. Second, to clarify that the Buddha is impermanent, intending to have the Tathagata (Tathagata) state the questions he raised, thereby revealing that the Tathagata is not ultimately extinguished. Therefore, in the following text, Devaraja (Devaraja) understands and explains: 'It is so, it is so, indeed as the holy teachings say, all dharmas are impermanent, and because of impermanence, the Tathagata will also not ultimately enter Nirvana (Nirvana).' Third, to clarify that the Buddha is impermanent, highlighting that icchantikas and others should have nothing to attain, achieving the absence of inherent nature. Therefore, the following text says: 'If there is impermanence, etc., how can it be said that icchantikas and others should be able to attain Nirvana?' There are two parts in the text: The first part uses lower examples to illustrate higher examples, clarifying that the Buddha is impermanent. The second part is 'How is it impermanent?', using the Buddha's impermanence to refute permanence, etc. The first part contains four aspects: First, clarifying that ordinary beings are impermanent. First, clarify impermanence, if it is determined, then refute determination below. Second, clarifying that everything from Srotapanna (Srotapanna) to Pratyekabuddha (Pratyekabuddha) is impermanent. First, clarify impermanence, if Srotapanna, then refute the definition below. Third, 'If one violates the four major precepts, it is not determined', this is comparing the impermanence of ordinary beings and the two vehicles mentioned earlier to the impermanence of the Buddha. Fourth, 'If the Buddha is impermanent, the nature of Nirvana is also impermanent', this is using the Buddha's impermanence to compare all the dharmas attained by the Buddha, clarifying that everything is impermanent. The above paragraph clarifies that the Buddha is impermanent. From below, the second part uses the aforementioned impermanence to refute permanence, etc. 'How is it impermanent?', this is asking a question to elicit the following discussion. There are five aspects before this sentence: First, restating that the aforementioned icchantika is impermanent. If an icchantika removes the mind of slandering the Dharma, they can achieve Buddhahood, so it is known to be impermanent. In the previously debated content, the icchantika is the lowest, so the icchantika is specifically mentioned, and the rest can be inferred. Second, using the impermanence of the icchantika to compare to the impermanence of the Buddha. The Tathagata should also enter Nirvana and then come out again.
不入。三以佛不定類涅槃不定。若佛如是入已還出涅槃之性則為不定。四以涅槃不定難破常等涅槃不定。當知無有常樂我凈。五云何下結以顯過。涅槃若無常樂我凈云何佛說一闡提等當得涅槃。佛答有三。一嘆其能問。二敕聽許說。三正答之。嘆中初言善哉總嘆。為欲下別。別中有三。一嘆問所為。二汝已親下嘆問所因。三我不見下嘆問殊勝。問所為中為益眾生憐念世間明其為益。凡夫二乘為欲利益令得樂也。憐愍慈念使出苦也。為欲增長偏益菩薩故問總結。問所因中因福因智。汝已親近是因福也。久已通等是因智也。福中初先明其自利。汝已親近無量諸佛自利始也。于佛種善自利次也。成就菩提自利終也。準法華論。初地已上名得菩提。德王今已住第十地故說久成。降伏已下明其利他。降魔邪耶令得菩提化令入正。智中久通諸佛秘藏明具證智。已問過佛明具教智。嘆問勝中言我不見若天人等能問是義舉劣顯勝。此初段竟。敕聽可知。
下正答中對問唯二。文別有三。一述成向前第二難中闡提不定。二如汝言下正答初難。三犯四重下答其後難。問曰。闡提不定之義依問未至何故先述。解言先明闡提不定能得菩提。顯后所釋一闡提人佛性不斷。義便故爾。
就初段中一闡提者亦不決定略述前問。若定不得反
【現代漢語翻譯】 現代漢語譯本： 不成立。第三個原因是，佛陀的涅槃狀態不是固定不變的。如果佛陀像這樣進入涅槃后還能再次從涅槃中出來，那麼涅槃的性質就變得不確定了。第四個原因是，用涅槃的不確定性可以駁斥常、樂、我、凈等觀點，因為涅槃不是固定不變的。應當明白，涅槃中沒有常、樂、我、凈的性質。 第五個問題是，為什麼用下文來總結以顯示過失？如果涅槃沒有常、樂、我、凈的性質，為什麼佛陀說一闡提（斷善根者）等眾生也能證得涅槃？ 佛陀的回答有三個部分：一是讚歎提問者的能力，二是命令聽講並允許解說，三是正面回答問題。在讚歎部分，首先用『善哉』總括讚歎，然後用『為欲下』分別說明。分別說明中有三個方面：一是讚歎提問的目的，二是『汝已親下』讚歎提問的原因，三是『我不見下』讚歎提問的殊勝之處。 在讚歎提問的目的中，『為益眾生憐念世間』表明提問是爲了利益眾生。凡夫和二乘人（聲聞和緣覺）是爲了讓他們得到快樂。『憐愍慈念』是爲了讓他們脫離痛苦。『為欲增長』是特別爲了利益菩薩而提問，最後進行總結。 在讚歎提問的原因中，包括福德和智慧兩個方面。『汝已親近』是由於積累了福德。『久已通等』是由於具備了智慧。在福德方面，首先說明自利，『汝已親近無量諸佛』是自利的開始，『于佛種善』是自利的進一步發展，『成就菩提』是自利的最終完成。按照《法華論》的說法，初地以上的菩薩才能稱為『得菩提』。德王現在已經住在第十地，所以說『久成』。『降伏已下』說明了利他，降伏魔和邪見，使眾生得到菩提，教化他們進入正道。 在智慧方面，『久通諸佛秘藏』表明具備了證智，『已問過佛』表明具備了教智。在讚歎提問的殊勝之處中，『言我不見若天人等能問是義』，用低劣的來顯示殊勝。這是第一段的結束。命令聽講的部分容易理解。 下面是正面回答問題，針對提問只有兩個方面。從文句上來看，分為三個部分：一是陳述並完成前面第二個難題中關於一闡提（斷善根者）的不確定性，二是『如汝言下』正面回答第一個難題，三是『犯四重下』回答後面的難題。 提問：一闡提（斷善根者）不確定性的意義，按照提問來說還沒有涉及到，為什麼先陳述？解答說，先說明一闡提（斷善根者）不確定性能夠證得菩提，是爲了顯示後面所解釋的一闡提（斷善根者）的佛性沒有斷絕，這樣解釋更方便。 在第一段中，『一闡提者亦不決定』是簡略地陳述了前面的問題。如果確定不能證得菩提，反而...
【English Translation】 English version: It is not valid. The third reason is that the Nirvana state of the Buddha is not fixed. If the Buddha, having entered Nirvana in this way, could still come out of Nirvana again, then the nature of Nirvana would become uncertain. The fourth reason is that the impermanence of Nirvana can refute views such as permanence, bliss, self, and purity, because Nirvana is not fixed. It should be understood that there are no characteristics of permanence, bliss, self, and purity in Nirvana. The fifth question is, why is the following used to conclude in order to show the fault? If Nirvana does not have the characteristics of permanence, bliss, self, and purity, why did the Buddha say that Icchantikas (those who have severed their roots of goodness) and other beings can also attain Nirvana? The Buddha's answer has three parts: first, praising the questioner's ability; second, commanding to listen and allowing explanation; and third, answering the question directly. In the praise section, 'Excellent!' is used to summarize the praise, and then 'For the sake of...' is used to explain separately. There are three aspects to the separate explanation: first, praising the purpose of the question; second, 'You have approached...' praising the reason for the question; and third, 'I have not seen...' praising the excellence of the question. In praising the purpose of the question, 'For the benefit of sentient beings, having compassion for the world' indicates that the question is for the benefit of sentient beings. Ordinary people and the two vehicles (Śrāvakas and Pratyekabuddhas) are to enable them to attain happiness. 'Compassion and mindfulness' are to enable them to escape suffering. 'For the sake of increasing' is specifically for the benefit of Bodhisattvas, and finally a summary is made. In praising the reason for the question, it includes both merit and wisdom. 'You have approached' is due to the accumulation of merit. 'Long have you understood' is due to possessing wisdom. In terms of merit, first, self-benefit is explained: 'You have approached countless Buddhas' is the beginning of self-benefit, 'Planting good seeds with the Buddhas' is the further development of self-benefit, and 'Achieving Bodhi' is the ultimate completion of self-benefit. According to the Treatise on the Lotus Sutra, only Bodhisattvas above the first ground can be called 'attaining Bodhi'. The King of Virtue is now dwelling in the tenth ground, so it is said 'long have you achieved'. 'Subduing...' explains benefiting others, subduing demons and wrong views, enabling sentient beings to attain Bodhi, and teaching them to enter the right path. In terms of wisdom, 'Long have you understood the secret treasury of the Buddhas' indicates possessing the wisdom of realization, and 'Already asked past Buddhas' indicates possessing the wisdom of teaching. In praising the excellence of the question, 'I have not seen any gods or humans who can ask this question' uses the inferior to show the superior. This is the end of the first section. The part about commanding to listen is easy to understand. Below is the direct answer to the question, which only has two aspects. From the perspective of the sentences, it is divided into three parts: first, stating and completing the uncertainty of Icchantikas (those who have severed their roots of goodness) in the second difficult question above; second, 'As you say...' directly answering the first difficult question; and third, 'Violating the four heavy offenses...' answering the later difficult question. Question: The meaning of the uncertainty of Icchantikas (those who have severed their roots of goodness), according to the question, has not yet been touched upon, why state it first? The answer is that first explaining that the uncertainty of Icchantikas (those who have severed their roots of goodness) can attain Bodhi is to show that the Buddha-nature of Icchantikas (those who have severed their roots of goodness) explained later has not been cut off, and this explanation is more convenient. In the first section, 'Icchantikas are also uncertain' is a brief statement of the previous question. If it is certain that they cannot attain Bodhi, then...
顯不定。不定故得順顯不定。
第二段中釋難不盡。前難有三。一舉墮地獄難破有性。二舉無常等難破有性。三約斷善難破有性。今答第三。初二不答。初難與下第九德中難辭相似。釋不異彼故此不答。其第二難如后師子品中解釋故此不答。答第三中先舉難辭。難辭之中備有三句。就后以舉。下正辯釋。難中三句備如上辯。一約相徴性。若犯重等有佛性辯。一闡提人斷善根時所有佛性云何不斷。二從相徴性。佛性若斷云何復言常樂我凈。三約性徴相。佛性不斷何故名為一闡提耶。此文之中先答初句。答意如何。明其佛性不入一切方便善中為是不斷。于中約對三種二善明性不同。第一約對內外二善明性不同。先舉次列。如下文說意善名內身口名外此二可斷。下明佛性不同此二所以不斷。第二約對漏無漏善明性不同。先舉次列。三有善法名為有漏。三乘聖道名為無漏此二可斷。問曰。無漏云何可斷。應生不生故名為斷。非斷已生。下明佛性不同此二是故不斷。第三約對常無常善明性不同。先舉次列。妄善無常真善是常此二可斷。問曰。常善如何可斷。義同無漏不生名斷。非斷已生。下明佛性不同此二是以不斷。
下次答其第二句難。答意如何。明性不斷故得名為常樂我凈。于中初言若是斷者則應還得反釋不斷
【現代漢語翻譯】 現代漢語譯本 顯現是不確定的。因為不確定，所以能夠順應顯現的不確定性。
第二段中，解釋難題不夠完整。之前的難題有三個：一是舉出墮入地獄的例子來反駁『有性』（有佛性）的觀點；二是舉出無常等例子來反駁『有性』的觀點；三是根據斷絕善根來反駁『有性』的觀點。現在回答第三個難題，前兩個難題不作回答。第一個難題與下文第九德中的難題相似，因為解釋方法與那裡相同，所以這裡不作回答。第二個難題如同後面的《師子品》中的解釋，所以這裡不作回答。回答第三個難題時，先提出難題的措辭。難題的措辭中包含三句話，以下面引用的內容為例。下面正式辯論解釋。難題中的三句話完整地如上面所辯論的：一是通過相來徵詢性，如果犯了重罪等，還有佛性嗎？一闡提人（Icchantika，斷絕善根的人）斷絕善根時，所有的佛性怎麼不會斷絕？二是從相來徵詢性，佛性如果斷絕了，為什麼又說常樂我凈？三是通過性來徵詢相，佛性不斷絕，為什麼叫做一闡提呢？這段文字中，先回答第一句話。回答的意思是什麼呢？說明其佛性不進入一切方便善中，所以才是不斷的。其中，通過對三種二善的對比，來說明性的不同。第一種是對內外二善的對比，來說明性的不同。先提出，然後列舉。如下文所說，意善名為內，身口名為外，這內外二善是可以斷絕的。下面說明佛性與這內外二善不同，所以不斷絕。第二種是對有漏無漏善的對比，來說明性的不同。先提出，然後列舉。三有（欲界、色界、無色界）的善法稱為有漏，三乘（聲聞乘、緣覺乘、菩薩乘）的聖道稱為無漏，這有漏無漏二善是可以斷絕的。有人問：無漏怎麼可以斷絕呢？應該生起的沒有生起，所以叫做斷絕，不是斷絕已經生起的。下面說明佛性與這有漏無漏二善不同，所以不斷絕。第三種是對常無常善的對比，來說明性的不同。先提出，然後列舉。虛妄的善是不常的，真實的善是常的，這常無常二善是可以斷絕的。有人問：常善怎麼可以斷絕呢？道理與無漏相同，不生起叫做斷絕，不是斷絕已經生起的。下面說明佛性與這常無常二善不同，所以不斷絕。
下面回答第二句難題。回答的意思是什麼呢？說明性不斷絕，所以可以稱為常樂我凈。其中，首先說『如果是斷絕的，那麼就應該還得』，反過來解釋不斷絕。
【English Translation】 English version Manifestation is uncertain. Because it is uncertain, it can accord with the uncertainty of manifestation.
In the second section, the explanation of the difficulties is not complete. There were three previous difficulties: first, citing the example of falling into hell to refute the view of 'having nature' (having Buddha-nature); second, citing examples of impermanence, etc., to refute the view of 'having nature'; third, based on the severing of good roots to refute the view of 'having nature'. Now, answering the third difficulty, the first two difficulties are not answered. The first difficulty is similar to the difficulty in the ninth virtue below, and because the explanation method is the same there, it is not answered here. The second difficulty is like the explanation in the later 'Lion's Roar Chapter', so it is not answered here. When answering the third difficulty, first present the wording of the difficulty. The wording of the difficulty contains three sentences, taking the content quoted below as an example. Below is the formal debate and explanation. The three sentences in the difficulty are complete as debated above: first, inquiring about nature through phenomena, if one commits serious offenses, etc., does one still have Buddha-nature? When an Icchantika (Icchantika, one who severs good roots) severs good roots, how can all the Buddha-nature not be severed? Second, inquiring about nature from phenomena, if Buddha-nature is severed, why is it said to be eternal, joyful, self, and pure? Third, inquiring about phenomena through nature, if Buddha-nature is not severed, why is one called an Icchantika? In this passage, the first sentence is answered first. What is the meaning of the answer? It explains that its Buddha-nature does not enter into all expedient good, so it is not severed. Among them, by comparing the three kinds of two goods, the difference in nature is explained. The first is the comparison of internal and external two goods to explain the difference in nature. First present, then list. As mentioned below, intentional good is called internal, and physical and verbal good are called external. These internal and external two goods can be severed. Below, it is explained that Buddha-nature is different from these internal and external two goods, so it is not severed. The second is the comparison of defiled and undefiled good to explain the difference in nature. First present, then list. The good deeds of the three realms (desire realm, form realm, formless realm) are called defiled, and the holy paths of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are called undefiled. These defiled and undefiled two goods can be severed. Someone asks: How can undefiled be severed? What should arise does not arise, so it is called severance, not severing what has already arisen. Below, it is explained that Buddha-nature is different from these defiled and undefiled two goods, so it is not severed. The third is the comparison of permanent and impermanent good to explain the difference in nature. First present, then list. False good is impermanent, and true good is permanent. These permanent and impermanent two goods can be severed. Someone asks: How can permanent good be severed? The principle is the same as undefiled, not arising is called severance, not severing what has already arisen. Below, it is explained that Buddha-nature is different from these permanent and impermanent two goods, so it is not severed.
Below, the second difficult sentence is answered. What is the meaning of the answer? It explains that nature is not severed, so it can be called eternal, joyful, self, and pure. Among them, first it is said 'If it is severed, then it should be returned', which in turn explains that it is not severed.
。若不還得則不名斷順釋不斷。約得顯之。凡是一切可斷之法當時雖斷後必還得。佛性無有還得之義明知不斷。以不斷故如來說為常樂我凈。下次答其第三句難。答意如何。明其佛性雖不可斷其餘善根是可斷故名一闡提。文中說言若斷已得名闡提者。余方便善可斷已得未得之間名一闡提。非已得竟名一闡提。
自下第三答上後段不定之難論其答辭。述前所問明佛不定。語其答意備有三義。一明如來體不定故雖現世間而常不同以不同故常樂我凈。二明如來體不定故雖得涅槃不捨世間常隨諸有。常隨有故不畢竟滅。三明如來不決定故在有恒常。以其常故一闡提等當必得之。以當得故現有佛性。
文中先廣。以是因緣佛不定下總以結之。廣中隨人要唯有三。一明凡夫不定。二明二乘不定。三明佛不定。文別有四。一明凡不定終得涅槃。二明諸佛涅槃法定彰彼凡夫當有所得。三明聲聞緣覺不定終得菩提。四明佛不定用而常寂彰彼二乘當有所得。
就初段中先法后喻。法中初明凡人不定。后論凡法。人中但明犯重謗法五逆不定。闡提不定前已辯竟故此不論。法中初就四塵法門以說不定。色與色相俱不定者。礙是色性。青黃赤等形現可睹名為色相。香味觸中亦有性相。性皆是礙與色體同故略不舉。相別各異故偏
【現代漢語翻譯】 現代漢語譯本：如果不能斷除，就不能稱為斷順釋不斷。這是通過獲得來顯明的。凡是一切可以斷除的法，當時雖然斷除了，之後必定還會恢復。佛性沒有恢復的意義，明確知道是不斷除的。因為不斷除的緣故，如來說為常樂我凈。下面回答他第三句的疑問。回答的意思是什麼呢？說明佛性雖然不可斷除，但其餘的善根是可以斷除的，所以稱為一闡提（Icchantika，斷善根者）。文中說如果斷除已得的善根才名為一闡提，那麼其餘方便的善根，在可斷除已得和未得之間，稱為一闡提。不是已經完全斷除才名為一闡提。
下面第三部分回答上面後段不定的疑問，論述其回答的措辭。陳述前面所問的，說明佛是不定的。說其回答的意思，具備三種含義。一是說明如來的體是不定的，所以雖然顯現在世間，但常常不同，因為不同的緣故，是常樂我凈。二是說明如來的體是不定的，所以雖然證得涅槃（Nirvana，寂滅），但不捨棄世間，常常隨順諸有。常常隨順諸有，所以不是畢竟滅。三是說明如來是不決定的，所以在有中恒常存在。因為是恒常的緣故，一闡提等將來必定能夠獲得。因為將來能夠獲得，所以現在具有佛性。
文中先廣泛論述。『以是因緣佛不定』，下面總括地總結。廣泛論述中，隨順人的根機，要點只有三個。一是說明凡夫是不定的。二是說明二乘（聲聞和緣覺）是不定的。三是說明佛是不定的。文中分別有四個方面。一是說明凡夫不定，最終能夠證得涅槃。二是說明諸佛涅槃的法是決定的，彰顯那些凡夫將來會有所得。三是說明聲聞（Śrāvaka，聽聞佛法者）緣覺（Pratyekabuddha，獨自覺悟者）不定，最終能夠證得菩提（Bodhi，覺悟）。四是說明佛是不定的，作用而常寂靜，彰顯那些二乘將來會有所得。
就第一段中，先說法后比喻。法中先說明凡人是不定的。后論述凡法。人中只說明犯重罪、誹謗佛法、五逆罪是不定的。一闡提不定，前面已經辯論完畢，所以這裡不再論述。法中先就四塵法門來說明不定。色與色相都是不定的。礙是色的體性。青黃赤等形狀顯現可以看見，名為色相。香味觸中也有體性和相狀。體性都是障礙，與色的體性相同，所以省略不提。相狀分別各異，所以特別說明。
【English Translation】 English version: If it cannot be severed, it cannot be called 'severing following non-severing'. This is made clear through attainment. All dharmas that can be severed, although severed at the time, will surely be regained later. Buddha-nature has no meaning of being regained, clearly knowing that it is not severed. Because it is not severed, the Tathagata (如來，another name for Buddha) speaks of it as eternal, joyful, self, and pure. Next, answer his third question. What is the meaning of the answer? It clarifies that although Buddha-nature cannot be severed, other good roots can be severed, so it is called Icchantika (一闡提，one who severs good roots). The text says that if one severs already attained good roots, then one is called Icchantika. Then, the remaining expedient good roots, between being severable and already attained or not yet attained, are called Icchantika. It is not that one is called Icchantika only after having completely severed them.
The third part below answers the uncertainty of the latter part above, discussing the wording of the answer. Stating what was asked earlier, it clarifies that the Buddha is uncertain. Speaking of the meaning of the answer, it has three meanings. First, it clarifies that the nature of the Tathagata is uncertain, so although it appears in the world, it is often different. Because it is different, it is eternal, joyful, self, and pure. Second, it clarifies that the nature of the Tathagata is uncertain, so although it attains Nirvana (涅槃，cessation of suffering), it does not abandon the world, and often follows all existences. Often following all existences, it is not ultimately extinguished. Third, it clarifies that the Tathagata is not determined, so it is constantly present in existence. Because it is constant, Icchantikas and others will surely attain it in the future. Because they will be able to attain it in the future, they now possess Buddha-nature.
The text first elaborates extensively. 'Because of this reason, the Buddha is uncertain', below it concludes summarily. In the extensive elaboration, according to people's capacities, there are only three key points. First, it clarifies that ordinary beings are uncertain. Second, it clarifies that the two vehicles (Śrāvakas and Pratyekabuddhas) are uncertain. Third, it clarifies that the Buddha is uncertain. In the text, there are four aspects separately. First, it clarifies that ordinary beings are uncertain and will eventually attain Nirvana. Second, it clarifies that the Dharma of the Buddhas' Nirvana is determined, highlighting that those ordinary beings will have something to attain in the future. Third, it clarifies that Śrāvakas (聲聞，hearers of the Buddha's teachings) and Pratyekabuddhas (緣覺，solitary Buddhas) are uncertain and will eventually attain Bodhi (菩提，enlightenment). Fourth, it clarifies that the Buddha is uncertain, acting while constantly being in stillness, highlighting that those two vehicles will have something to attain in the future.
Regarding the first section, first the Dharma is explained, then a metaphor. In the Dharma, first it clarifies that ordinary people are uncertain. Then it discusses ordinary dharmas. Among people, it only clarifies that those who commit grave offenses, slander the Dharma, and commit the five heinous crimes are uncertain. The uncertainty of Icchantikas has already been debated earlier, so it will not be discussed here. In the Dharma, first it explains uncertainty in terms of the four dust-like dharmas. Both form and the characteristics of form are uncertain. Obstruction is the nature of form. Shapes such as blue, yellow, and red appear and can be seen, which are called the characteristics of form. There are also natures and characteristics in smell, taste, and touch. The natures are all obstructions, which are the same as the nature of form, so they are omitted. The characteristics are different from each other, so they are specifically explained.
舉之。生至無明就十二緣以明不定。十二緣中觀法多途。依彼七十七智觀門。先觀生相能起老死。如是逆推乃至最後。觀察無明能起諸行。今依此門以舉因緣故言生相至無明相。陰者是其五陰法門。入者是其十二入門。界者是其十八界門。二十五有及與四生各是一門。前七別舉。法相眾多不可備列故復通舉。乃至一切此等皆悉從緣集起緣離散壞故皆不定。下以喻況。喻別有三。皆先立喻后合顯法。上來第一明凡不定。自下第二明佛所得涅槃法定。亦定略舉。下重顯之。云何為定問其定義。常樂我凈對問辯之。在何處耶問其定體。所謂涅槃就法指斥。第三二乘不定可知。
第四明佛不定之中文別有二。一明如來化滅不定滅而常存。二當知如來亦不定下辯明如來化現不定用而常寂。前中有四。一明如來隨化現滅。二一切所有聲聞已下明二乘人不知佛化取為定滅。三當知下明實不滅。四以是義下結成不定。初中先明如來現滅。令諸已下彰滅所為。所為有四。一欲令諸人戀慕如來生大憂苦。二欲使諸眾設大供養。三欲令諸人阇維佛身。以何義故千端㲲中唯留二端。即事以求。在外一端為遮灰土。儭身一端為凈舍利。若論所表。為顯如來外離塵染內德常凈。亦得表佛真應恒在。四為使眾生分散舍利廣興供養。餘三可知。
【現代漢語翻譯】 現代漢語譯本： 提出這個問題。從『生』（jati，出生）到『無明』（avidya，無明）這十二緣起，是爲了說明諸法的不定性。在十二緣起中，觀察事物的方法有很多種。依據那七十七種智慧的觀門，首先觀察『生』的相狀，它能引起『老死』（jaramarana，衰老和死亡）。像這樣逆向推導，乃至最後，觀察『無明』能引起『諸行』（samskara，各種行為）。現在依據這個觀門，所以說從『生相』到『無明相』。『陰』（skandha）指的是五陰法門，『入』（ayatana）指的是十二入（處）門，『界』（dhatu）指的是十八界門。『二十五有』（kamabhava，存在之領域）以及『四生』（caturyoni，四種出生方式）各自是一個法門。前面七個是分別舉出，因為法相眾多無法全部列舉，所以又概括地說『乃至一切』。這些都從因緣和合而生起，因緣離散則壞滅，所以都是不定的。下面用比喻來說明。比喻分別有三種，都是先立比喻，然後結合來顯示佛法。上面第一部分說明凡夫的不定性。從下面第二部分開始，說明佛所證得的涅槃是決定的。也只是簡略地提一下，下面會再次詳細說明。『什麼是定？』（Nibbana，涅槃）這是詢問它的定義。『常、樂、我、凈』（nitya, sukha, atma, subha）是針對這些來辯論。『在什麼地方？』這是詢問它的本體。所謂涅槃，是指向佛法的指斥。第三部分說明二乘的不定性，這是可以理解的。
第四部分說明佛的不定性，其中又分為兩部分。一是說明如來的化身和滅度是不定的，雖然示現滅度但實際上是常存的。二是『當知如來亦不定』，下面辯明如來的化現是不定的，雖然運用化身但實際上是常寂的。前一部分中有四點。一是說明如來隨順化現而滅度。二是『一切所有聲聞已下』，說明二乘人不知道佛的化身，以為佛是真的滅度了。三是『當知下』，說明實際上並沒有滅度。四是『以是義下』，總結成不定。最初的部分先說明如來示現滅度。『令諸已下』，彰顯滅度所要達成的目的。目的有四個。一是想要讓人們戀慕如來，產生極大的憂愁痛苦。二是想要使大眾廣設供養。三是想要讓人們荼毗佛身。『以何義故千端㲲中唯留二端』，就事論事地探求。在外的一端是爲了遮擋灰塵，貼身的一端是爲了保持舍利的潔凈。如果從所要表達的意義來說，是爲了顯示如來外離塵染，內德常凈。也可以表示佛的真身和應身恒常存在。四是爲了使眾生分散舍利，廣泛地興建供養。其餘三點可以類推得知。
【English Translation】 English version: This question is raised. From 'birth' (jati) to 'ignorance' (avidya), these twelve links of dependent origination are to illustrate the impermanence of all phenomena. Within the twelve links, there are many ways to observe things. Based on those seventy-seven wisdom gates of observation, first observe the characteristic of 'birth,' which can cause 'old age and death' (jaramarana). In this way, tracing back to the end, observe that 'ignorance' can cause 'activities' (samskara). Now, based on this gate of observation, it is said from the 'characteristic of birth' to the 'characteristic of ignorance.' 'Skandha' refers to the five skandhas (aggregates), 'ayatana' refers to the twelve entrances (sense bases), and 'dhatu' refers to the eighteen realms. 'Twenty-five existences' (kamabhava) and 'four births' (caturyoni) are each a dharma gate. The first seven are specifically mentioned because there are too many dharma characteristics to list them all, so they are summarized as 'and so on.' All of these arise from the aggregation of conditions, and they disintegrate when conditions separate, so they are all impermanent. The following uses metaphors to illustrate. There are three types of metaphors, all of which first establish the metaphor and then combine it to reveal the Dharma. The first part above explains the impermanence of ordinary beings. From the second part below, it explains that the Nirvana attained by the Buddha is definite. It is only briefly mentioned, and it will be explained in detail again below. 'What is definiteness?' (Nibbana) This is asking for its definition. 'Eternity, bliss, self, purity' (nitya, sukha, atma, subha) are debated against these. 'Where is it?' This is asking for its substance. So-called Nirvana is a pointing to the Dharma. The third part explains the impermanence of the Two Vehicles, which is understandable.
The fourth part explains the Buddha's impermanence, which is divided into two parts. One is to explain that the Tathagata's transformation and extinction are impermanent, although showing extinction, it is actually eternally present. The second is 'Know that the Tathagata is also impermanent,' and below it clarifies that the Tathagata's manifestation is impermanent, although using transformation, it is actually eternally tranquil. There are four points in the first part. One is to explain that the Tathagata follows transformation and extinction. Two is 'All Sravakas and below,' explaining that people of the Two Vehicles do not know the Buddha's transformation and think that the Buddha has truly passed away. Three is 'Know that below,' explaining that there is actually no extinction. Four is 'With this meaning below,' summarizing it as impermanent. The initial part first explains that the Tathagata shows extinction. 'Let all below,' highlighting the purpose to be achieved by extinction. There are four purposes. One is to make people yearn for the Tathagata and produce great sorrow and suffering. Two is to make the masses widely offer alms. Three is to make people cremate the Buddha's body. 'For what reason are only two ends left in the thousand-ended cloth?' Seeking the matter as it is. The outer end is to block dust, and the close-fitting end is to keep the relics clean. If speaking from the meaning to be expressed, it is to show that the Tathagata is externally free from dust and internally virtuous and pure. It can also represent that the Buddha's true body and response body are eternally present. Four is to make sentient beings scatter the relics and widely build offerings. The remaining three points can be inferred.
第二段中當知如來亦復不定總以標舉。下別顯之。別中初先開列章門。后廣辯釋。前開門中若合地獄畜生餓鬼。有十九門。分之則有二十一門。就初門中。先明非天。次明非非。下雙結之。明非天中如來非天總以標舉。何以下釋。上來數說佛天中天。今以何故言佛非天。下對釋之。先舉四天。次列四名。世間天者智度論中名假合天。凈天義天智度論中通名凈天。次辯其相。下將如來對之顯非。然眾生下明非非天。是故下結。余門可知。
下廣解中解之不盡而復不次。於前門中非有非無非名非說及非如來四門不釋故言不盡。十九門中第十二門非漏無漏回之在後故云不次。問曰。何故不釋此四非有非無非名非說。此三種門解釋非常非非常中其義具顯為是不釋。其非如來與非眾生非非眾生其義大同故亦不論。非漏無漏以何義故回之在後。以其義廣故在後釋。
就解非常非無常中有七複次釋彼非常。有八複次解非非常。文皆可知。
就解非漏非無漏中先解非漏開合不定。總之唯一。或分為二。一是見漏。二謂修漏。或說為三。如經中說欲有無明是其三也。或分為七。如下師子吼品中說。成實論中具列其名。一是見漏。謂見諦惑。二是修漏。謂修道惑。三是根漏。謂眼等根能生諸漏。故名根漏。四名惡
【現代漢語翻譯】 現代漢語譯本：第二段中，應當知道如來也不一定總是用總括的方式來標示。下面分別來顯明它。在分別顯明中，首先開列章節的綱要，然後廣泛地辨析解釋。在前面的開列綱要中，如果合併地獄、畜生、餓鬼，就有十九個門類；如果分開，就有二十一個門類。就第一個門類中，先說明『非天』（既不是天人），其次說明『非非』（既不是不是天人）。下面將兩者總結起來。在說明『非天』中，『如來非天』總括地標示出來。『何以』（為什麼）以下是解釋。上面多次說到佛是天中之天，現在為什麼說佛不是天呢？下面是針對這個問題的解釋。先舉出四天（四大天王所居之天），其次列出四種名稱。世間天，在《智度論》中稱為假合天。凈天、義天，在《智度論》中都通稱為凈天。其次辨析它們的相狀。下面將如來與它們對比，來顯示如來不是天。然而，眾生以下說明『非非天』（既不是不是天人）。『是故』（因此）以下是總結。其餘的門類可以類推得知。 下面廣泛地解釋，但解釋得不完全，而且順序也不一致。在前面的門類中，『非有非無』、『非名非說』以及『非如來』這四個門類沒有解釋，所以說不完全。在十九個門類中，第十二個門類『非漏無漏』被放在後面解釋，所以說順序不一致。問：為什麼不解釋這四個——『非有非無』、『非名非說』？這三種門類在解釋『非常非非常』中，它們的含義已經完全顯現，所以不解釋。『非如來』與『非眾生』、『非非眾生』，它們的含義非常相似，所以也不論述。『非漏無漏』因為什麼原因放在後面解釋呢？因為它的含義廣泛，所以放在後面解釋。 在解釋『非常非無常』中，有七個『複次』（進一步）來解釋『非常』。有八個『複次』來解釋『非非常』。文中的內容都可以理解。 在解釋『非漏非無漏』中，先解釋『非漏』，開合不定。總的來說只有一個，或者分為兩個。一個是見漏（因錯誤的見解產生的煩惱），一個是修漏（因修行中產生的煩惱）。或者說分為三個，如經中所說，欲有、無明是其中的三個。或者分為七個，如下面的《師子吼品》中所說。《成實論》中詳細列出了它們的名字：一是見漏，指見諦惑（見道時產生的迷惑）；二是修漏，指修道惑（修道時產生的迷惑）；三是根漏，指眼等根能產生各種煩惱，所以稱為根漏；四是惡漏。
【English Translation】 English version: In the second section, it should be known that the Tathagata (如來, another name for Buddha) does not always use a general way to indicate things. Below, it will be shown separately. In the separate explanations, first, the outline of the chapters is listed, and then it is widely analyzed and explained. In the previous listing of the outline, if hells, animals, and hungry ghosts are combined, there are nineteen categories; if separated, there are twenty-one categories. In the first category, first, 『neither Deva』 (非天, neither heavenly beings) is explained, and secondly, 『neither non-Deva』 (非非, neither not heavenly beings) is explained. Below, the two are summarized. In explaining 『neither Deva,』 『Tathagata is not a Deva』 is indicated in general. 『Why』 (何以) below is the explanation. Above, it was repeatedly said that the Buddha is the king of the gods, so why is it said now that the Buddha is not a god? Below is the explanation for this question. First, the four heavens (四天, the heavens where the Four Heavenly Kings reside) are mentioned, and then the four names are listed. The worldly heaven, in the Mahaprajnaparamita-sastra (智度論), is called the falsely combined heaven. Pure Heaven and Righteous Heaven, in the Mahaprajnaparamita-sastra, are both generally called Pure Heaven. Next, their appearances are analyzed. Below, the Tathagata is compared with them to show that the Tathagata is not a god. However, 『sentient beings』 below explains 『neither non-Deva』 (非非天, neither not heavenly beings). 『Therefore』 (是故) below is the conclusion. The remaining categories can be inferred. Below is a broad explanation, but the explanation is incomplete and the order is inconsistent. In the previous categories, the four categories of 『neither existence nor non-existence』 (非有非無), 『neither name nor speech』 (非名非說), and 『neither Tathagata』 (非如來) are not explained, so it is said to be incomplete. In the nineteen categories, the twelfth category, 『neither defiled nor undefiled』 (非漏無漏), is explained later, so it is said that the order is inconsistent. Question: Why are these four not explained—『neither existence nor non-existence,』 『neither name nor speech』? In explaining 『neither permanent nor impermanent』 (非常非非常), their meanings have already been fully revealed, so they are not explained. 『Not Tathagata』 and 『not sentient beings』 (非眾生), 『not non-sentient beings』 (非非眾生), their meanings are very similar, so they are not discussed either. Why is 『neither defiled nor undefiled』 explained later? Because its meaning is broad, it is explained later. In explaining 『neither permanent nor impermanent,』 there are seven 『further』 (複次) explanations of 『neither permanent.』 There are eight 『further』 explanations of 『neither impermanent.』 The content in the text can be understood. In explaining 『neither defiled nor undefiled,』 first, 『not defiled』 (非漏) is explained, and the opening and closing are uncertain. In general, there is only one, or it is divided into two. One is the defilement of views (見漏, afflictions arising from wrong views), and the other is the defilement of practice (修漏, afflictions arising from practice). Or it is said to be divided into three, as the sutra says, the desire realm (欲有), ignorance (無明) are the three. Or it is divided into seven, as mentioned in the Lion's Roar Chapter (師子吼品) below. The Tattvasiddhi Shastra (成實論) lists their names in detail: first is the defilement of views, referring to the delusion of seeing the truth (見諦惑, delusions arising when seeing the path); second is the defilement of practice, referring to the delusion of cultivating the path (修道惑, delusions arising when cultivating the path); third is the defilement of the roots, referring to the roots such as the eyes that can produce various afflictions, so it is called the defilement of the roots; fourth is the defilement of evil (惡漏).
漏。所謂一切惡象惡馬惡知識等。生煩惱者悉名為惡。惡能生漏故名惡漏。五親近漏。謂衣食等生貪因緣近而生漏名親近漏。六名受漏。如下文說受三惡覺能生諸漏故名受漏。不名受數以為受漏。三惡覺者如地經說。欲覺瞋覺及以惱覺是其三也。七名念漏。邪念起漏故名念漏。七中前二是其漏體。后五是其生漏因緣。根惡親近是生漏緣。受念二種是生漏因。細分有十。見中分二。謂見與疑。修中分三。欲有無明。通余根等故合有十。若依下說受想觸欲具有十四。廣則無量。
今此所論別分有十。合之為七。對此七門明佛無之。
先對修道三漏為說。如來無漏標牒前門。斷三故無略釋其相。下廣辯之。先列三漏。若攝見惑通入三中。是則欲界一切煩惱除卻無明悉名欲漏。色無色界一切煩惱除去無明斯名有漏。三界無明名無明漏。若分見惑在修惑外。是則欲界一切煩惱除無明見疑名為欲漏。色無色界一切煩惱除無明見疑名為有漏。三界無明除迷諦者名無明漏。今依後門。下明佛無。
自下第二明無見漏。先辯漏相。后明佛無。就明漏中初疑后見。疑中初言凡不見漏生疑所由。由於無明不見故疑。云何已下明由不見故生疑心。先問后辯。辯中初總次別後結。如是疑見覆生心者疑心推求故曰疑見。下明起見
【現代漢語翻譯】 現代漢語譯本 漏。所謂一切惡象（不好的表象）惡馬（不好的比喻）惡知識（不好的知識）等，產生煩惱的都稱為『惡』。『惡』能產生『漏』，所以稱為『惡漏』。五親近漏，指衣食等產生貪慾的因緣，接近而產生『漏』，稱為『親近漏』。六名受漏，如下文所說，感受三種惡覺能產生各種『漏』，所以稱為『受漏』。不是說感受的數量就是『受漏』。三種惡覺如《地經》所說：欲覺、瞋覺以及惱覺就是這三種。七名念漏，邪念生起『漏』，所以稱為『念漏』。這七種中，前兩種是『漏』的本體，后五種是產生『漏』的因緣。根惡（根本的惡）親近是產生『漏』的緣，受念（感受和念頭）兩種是產生『漏』的因。細分有十種，見中分兩種，即見與疑。修中分三種，欲有（對存在的慾望）無明（對實相的迷惑）。通於其餘的根等，所以合起來有十種。如果按照下文所說，受、想、觸、欲具有十四種，廣而言之則無量。 現在這裡所討論的，分別有十種，合起來為七種。針對這七個方面，說明佛沒有這些『漏』。 首先針對修道的三漏來說明。如來沒有『漏』，標明前面的方面，因為斷除了這三種『漏』所以沒有，簡略地解釋了它的相狀。下面詳細地辨析。先列出三種『漏』。如果攝取見惑全部進入這三種『漏』中，那麼欲界的一切煩惱，除去無明，都稱為『欲漏』。色界和無色界的一切煩惱，除去無明，就稱為『有漏』。三界的無明，稱為『無明漏』。如果把見惑分在修惑之外，那麼欲界的一切煩惱，除去無明、見、疑，稱為『欲漏』。色界和無色界的一切煩惱，除去無明、見、疑，稱為『有漏』。三界的無明，除去迷惑真諦的，稱為『無明漏』。現在按照後面的說法，下面說明佛沒有這些『漏』。 從下面開始第二部分，說明沒有見漏。先辨析『漏』的相狀，然後說明佛沒有。在說明『漏』中，先說疑，后說見。在疑中，首先說凡是不見『漏』，產生懷疑的原因。由於無明，所以不見而產生懷疑。『云何已下』說明由於不見，所以產生疑心。先問后辯。辯論中，先總說，再分別說，最後總結。像這樣，懷疑和見解覆蓋產生心，疑心推求，所以說『疑見』。下面說明生起見解。
【English Translation】 English version Leakage. So-called all evil appearances (bad appearances), evil horses (bad metaphors), evil knowledge (bad knowledge), etc., all that generate afflictions are called 'evil'. 'Evil' can generate 'leakage', so it is called 'evil leakage'. Five proximity leakages refer to the causes of greed, such as clothing and food, which arise from proximity and generate 'leakage', called 'proximity leakage'. Six are called reception leakages, as mentioned below, the feeling of three evil sensations can generate various 'leakages', so it is called 'reception leakage'. It is not that the number of sensations is the 'reception leakage'. The three evil sensations are as described in the 'Earth Sutra': desire sensation, anger sensation, and vexation sensation are the three. Seven are called thought leakages, evil thoughts arise 'leakage', so it is called 'thought leakage'. Among these seven, the first two are the substance of 'leakage', and the latter five are the causes of generating 'leakage'. Root evil (fundamental evil) proximity is the condition for generating 'leakage', and reception and thought (sensations and thoughts) are the causes of generating 'leakage'. Subdivided, there are ten types, with two types in view, namely view and doubt. There are three types in cultivation, desire for existence (desire for existence), ignorance (delusion about reality). Including the remaining roots, etc., so there are a total of ten types. If according to what is said below, reception, thought, contact, and desire have fourteen types, and broadly speaking, there are countless types. What is being discussed here now is divided into ten types, which are combined into seven types. Regarding these seven aspects, it is explained that the Buddha does not have these 'leakages'. First, regarding the three leakages of cultivation, it is explained. The Tathagata has no 'leakage', indicating the previous aspects, because these three 'leakages' have been eliminated, so there are none, and the appearance is briefly explained. The following is a detailed analysis. First, list the three 'leakages'. If all the delusions of view are included in these three 'leakages', then all the afflictions of the desire realm, except for ignorance, are called 'desire leakage'. All the afflictions of the form realm and formless realm, except for ignorance, are called 'existence leakage'. The ignorance of the three realms is called 'ignorance leakage'. If the delusions of view are separated from the delusions of cultivation, then all the afflictions of the desire realm, except for ignorance, view, and doubt, are called 'desire leakage'. All the afflictions of the form realm and formless realm, except for ignorance, view, and doubt, are called 'existence leakage'. The ignorance of the three realms, except for those who are deluded about the true meaning, is called 'ignorance leakage'. Now, according to the latter statement, it is explained below that the Buddha does not have these 'leakages'. Starting from below, the second part explains the absence of view leakage. First, analyze the appearance of 'leakage', and then explain that the Buddha does not have it. In explaining 'leakage', first talk about doubt, then talk about view. In doubt, first say that all who do not see 'leakage' have a reason for doubt. Due to ignorance, they do not see and therefore doubt. 'What follows' explains that due to not seeing, doubt arises. First ask, then debate. In the debate, first give a general statement, then a separate statement, and finally a summary. In this way, doubt and views cover and generate the mind, and the mind seeks through doubt, so it is called 'doubtful view'. The following explains the arising of views.
。疑後心決即名見也。生六總舉。下別顯之。有我有見。無我空見。良以疑心疑有疑無故從疑後生此二見。我見我者從前微我生重我見。如地持中從我妄想生身見事。我見無我從前我見生於空見。推有不得故還計無。與前因斷起常相似。前執法體。我作我受執有我用見神有能作業受報。是名下結。上來明漏。下明佛無。如來永斷正明佛無。菩薩永下舉劣顯勝。
自下第三明無根漏。于中有三。一辨漏過。二明菩薩修道斷漏。三況如來明佛無漏。就初過中有七複次。初二明離第一義樂。后五複次明具諸苦。於前二中初一明離涅槃之因。先法次喻后合可知。后一明離涅槃之果。先喻后合。就后五中初二造業。皆先立喻。后合可知。次一令人受三塗苦。先法后喻。次一起惑。馳騁五塵生煩惱故。先法后喻。后一令人沉沒三有受人天苦。單法無喻。
第二菩薩修道斷中文別有三。一明護根。二有念慧故不見我下明其離塵。三菩薩爾時五根凈下總結彰益。初中有四。一善護根。二怖畏下明護根所為。為畏煩惱為得諸善。三若能下明護有宜。若能護根則能攝心。若能攝心則能護根。于中初法次喻后合。四若得聞下修治護根。先修念慧為護根法。聞經得智是修慧也。則得專念是修念也。下明護根。初法次喻下合可知。
【現代漢語翻譯】 現代漢語譯本： 疑惑之後內心做出決斷，就叫做『見』（Dṛṣṭi，錯誤的見解）。上面是總括地說明六種根本煩惱，下面分別詳細地闡述它們。『有我我見』（Satkāya-dṛṣṭi，身見，認為五蘊和合的身體中有一個真實的「我」）和『無我空見』（Śūnyatā-dṛṣṭi，撥無因果的空見），都是因為疑心疑惑『有』或『無』而產生的，所以這兩種見解是從疑惑之後產生的。『我見我者』，是從之前的微細的我執產生更強烈的我見。就像《地持經》（Bodhisattvabhūmi）中所說，從對『我』的虛妄執著產生對身體的執見。『我見無我』，是從之前的我見產生空見，因為推求『有』而不可得，所以轉而執著于『無』。這與之前因為斷滅見而產生常見相似。之前是執著於法體，認為『我』在造作，『我』在承受，執著于『有我』的作用，認為神識有能力作業和承受果報。這是下分結（Adho-bhāgīya-saṃyojana，下分結）。上面是說明煩惱的生起，下面是說明佛陀沒有煩惱。『如來永斷』，正是說明佛陀沒有煩惱。『菩薩永下』，是通過舉出低劣的來彰顯殊勝的境界。 下面第三部分說明無根漏（Anāsrava，無漏）。其中有三個方面：一是辨別煩惱的過患，二是說明菩薩修道斷除煩惱，三是比況如來，說明佛陀沒有煩惱。在第一個方面，辨別煩惱的過患中，有七個複次（Punah，進一步）。前兩個複次說明遠離第一義樂（Paramārtha-sukha，最究竟的快樂），后五個複次說明具備各種痛苦。在前兩個複次中，第一個說明遠離涅槃（Nirvāṇa，寂滅）之因，先是法說，然後是比喻，最後是總結，可以知道。后一個說明遠離涅槃之果，先是比喻，然後是總結。在後面的五個複次中，前兩個是關於造業，都是先立比喻，然後是總結，可以知道。下一個是令人承受三塗（Tri-gati，地獄、餓鬼、畜生）的痛苦，先是法說，然後是比喻。下一個是生起迷惑，馳騁於五塵（Pañca-kāmaguṇa，色、聲、香、味、觸）而產生煩惱，先是法說，然後是比喻。最後一個是令人沉沒於三有（Tri-bhava，欲界、色界、無色界）而承受人天之苦，只有法說而沒有比喻。 第二部分是菩薩修道斷除煩惱，其中又分為三個方面：一是說明守護根（Indriya-saṃvara，守護六根），二是有念慧，所以『不見我下』，說明他們遠離塵染。三是『菩薩爾時五根凈下』，總結並彰顯利益。在第一個方面，守護根中，有四個方面：一是善於守護根，二是『怖畏下』，說明守護根的目的，是爲了畏懼煩惱，爲了獲得各種善法。三是『若能下』，說明守護根的適宜性，如果能夠守護根，就能攝心（Citta-saṃyama，控制心念），如果能夠攝心，就能守護根。其中先是法說，然後是比喻，最後是總結。四是『若得聞下』，修習和治理守護根，首先修習念慧（Smṛti-prajñā，正念和智慧），作為守護根的方法，聽聞佛經獲得智慧，這是修習智慧，從而能夠專心正念，這是修習正念。下面是說明守護根，先是法說，然後是比喻，下面是總結，可以知道。
【English Translation】 English version: After doubt, the mind makes a decision, which is called 'view' (Dṛṣṭi, wrong view). The above is a general explanation of the six root afflictions, and the following explains them in detail separately. 'Having a self, a self-view' (Satkāya-dṛṣṭi, self-view, believing that there is a real 'self' in the body composed of the five aggregates) and 'no-self, an empty view' (Śūnyatā-dṛṣṭi, a nihilistic view that denies cause and effect), both arise because the doubting mind doubts 'existence' or 'non-existence', so these two views arise after doubt. 'Seeing a self as a self' arises from the previous subtle self-attachment, producing a stronger self-view. Just as the Bodhisattvabhūmi says, from the false attachment to 'self' arises the attachment to the body. 'Seeing no-self' arises from the previous self-view, producing an empty view, because seeking 'existence' is unattainable, so it turns to attachment to 'non-existence'. This is similar to the arising of permanence from the previous annihilationism. Previously, it was attachment to the dharma-body, believing that 'I' am creating, 'I' am receiving, attached to the function of 'having a self', believing that the spirit has the ability to create karma and receive retribution. This is the lower fetter (Adho-bhāgīya-saṃyojana, lower fetters). The above explains the arising of afflictions, and the following explains that the Buddha has no afflictions. 'The Tathāgata eternally cuts off' precisely explains that the Buddha has no afflictions. 'Bodhisattvas eternally below' highlights the superior state by mentioning the inferior. The third part below explains the outflows without root (Anāsrava, non-outflow). There are three aspects: first, distinguishing the faults of the outflows; second, explaining the Bodhisattva's practice of cutting off the outflows; and third, comparing the Tathāgata, explaining that the Buddha has no outflows. In the first aspect, distinguishing the faults of the outflows, there are seven further (Punah, further). The first two further explain being away from the ultimate bliss (Paramārtha-sukha, the most ultimate happiness), and the latter five further explain possessing all kinds of suffering. In the first two further, the first explains being away from the cause of Nirvāṇa (Nirvāṇa, extinction), first is the dharma explanation, then the metaphor, and finally the summary, which can be understood. The latter explains being away from the result of Nirvāṇa, first is the metaphor, and then the summary. In the latter five further, the first two are about creating karma, both first establish a metaphor, and then summarize, which can be understood. The next is causing people to endure the suffering of the three evil realms (Tri-gati, hell, hungry ghosts, animals), first is the dharma explanation, then the metaphor. The next is arising delusion, rushing into the five desires (Pañca-kāmaguṇa, form, sound, smell, taste, touch) and generating afflictions, first is the dharma explanation, then the metaphor. The last is causing people to sink into the three realms of existence (Tri-bhava, desire realm, form realm, formless realm) and endure the suffering of humans and gods, only the dharma explanation without a metaphor. The second part is the Bodhisattva's practice of cutting off the outflows, which is further divided into three aspects: first, explaining guarding the senses (Indriya-saṃvara, guarding the six senses), second, having mindfulness and wisdom, so 'not seeing self below', explaining that they are away from defilement. Third, 'Bodhisattvas at that time, the five senses are pure below', summarizing and highlighting the benefits. In the first aspect, guarding the senses, there are four aspects: first, being good at guarding the senses, second, 'fearing below', explaining the purpose of guarding the senses, which is to fear afflictions and to obtain various good dharmas. Third, 'if able below', explaining the suitability of guarding the senses, if able to guard the senses, then able to restrain the mind (Citta-saṃyama, controlling the mind), if able to restrain the mind, then able to guard the senses. Among them, first is the dharma explanation, then the metaphor, and finally the summary. Fourth, 'if able to hear below', cultivating and governing guarding the senses, first cultivating mindfulness and wisdom (Smṛti-prajñā, right mindfulness and wisdom) as a method of guarding the senses, hearing the sutras and obtaining wisdom, this is cultivating wisdom, thereby being able to concentrate on right mindfulness, this is cultivating right mindfulness. The following explains guarding the senses, first is the dharma explanation, then the metaphor, and the following is the summary, which can be understood.
次明離塵。于中有二。一修正治。二如屋下用之離過。前修治中。初觀真諦。生土石下觀察世諦。觀真諦中先觀生空。見一切下觀察法空。觀生空中句別有四。一不見我。二不見我所。三不見眾生。四不見所用。前二一對破離我性。於五陰中不取色陰以為我體名不見我。無我體狀名不見相。不取余陰為我所有名不見所。無所體狀名不見相。將色對余分別既然。余陰相望分別亦爾。后二一對破遣因緣假名我相。于內不見眾生之相。于外不見我所受用。上來觀察無我我所通名我空。見一切法同法性相明見法空。法性本寂。今見色等同彼法性本來常寂。名見一切同法性相。此觀真諦。生於土石瓦礫之相明觀世諦。知彼世諦虛誑不真。故生土石瓦礫等相。
上來修治。下用離過。分別有二。一對前治中眾生空觀明眾生中對治離過。二知五欲下對前治中法空之觀明諸法中對治離過。前中文有四句兩對。初依前治中不見我相不見我所斷除見惑。先喻后合如屋喻也。見眾生等合以顯法。二依前治中不見我相不見我所斷除愛慧。于中初明菩薩不貪。一切凡下舉凡顯聖。凡見眾生故起煩惱明凡異聖。菩薩念慧于生不貪辯聖異凡。此前一對。三依前治中不見眾生及所受用斷除見惑。于中初法次喻后合。法中不著眾生相者以別分
【現代漢語翻譯】 現代漢語譯本：接下來是明離塵（Minglichen，指遠離塵世）。其中分為兩種情況：一是修正治理，二是像在屋檐下使用它來避免過失。在之前的修正治理中，首先是觀察真諦（Zhendi，指真實的道理）。在生土石下觀察世諦（Shidi，指世俗的道理）。在觀察真諦中，首先觀察生空（Shengkong，指眾生皆空）。見到一切后，觀察法空（Fakong，指萬法皆空）。觀察生空中，句子分別有四種：一是不見我（Bujianwo，指不見自我）；二是不見我所（Bujianwosuo，指不見我之所有）；三是不見眾生（Bujianzhongsheng，指不見眾生）；四是不見所用（Bujian suoyong，指不見所用之物）。前兩個一對，破除離我性（Woxing，指自我的本性）。在五陰（Wuyin，指色、受、想、行、識五種構成要素）中，不取色陰（Se yin，指物質的聚集）作為我的本體，名為不見我。沒有我的本體形狀，名為不見相（Bujianxiang，指不見表象）。不取其餘陰作為我之所有，名為不見我所。沒有我之所有的形狀，名為不見相。將色陰與其餘陰相對比進行分別就是這樣。其餘陰相互比較分別也是如此。后兩個一對，破除遣因緣假名我相（Yinyuan jiaming woxiang，指因緣和合而成的虛假自我）。在內不見眾生之相。在外不見我所受用。以上觀察無我我所，統稱為我空（Wokong，指自我空性）。見到一切法同法性相（Faxingxiang，指萬法的本性），明白見到法空。法性（Faxing，指萬法的本性）本來寂靜。現在見到色等同於法性，本來常寂，名為見到一切同法性相。這是觀察真諦。產生於土石瓦礫之相，明白觀察世諦。知道那些世諦虛誑不真。故產生土石瓦礫等相。 上來是修正治理。下面是用它來避免過失。分別有兩種：一是針對前面治理中的眾生空觀，明白在眾生中對治離過。二是知道五欲（Wuyu，指色、聲、香、味、觸五種慾望）后，針對前面治理中的法空之觀，明白在諸法中對治離過。前面的內容中有四句兩對。首先依據前面治理中的不見我相不見我所，斷除見惑（Jianhuo，指錯誤的見解）。先用比喻后結合，如房屋的比喻。見到眾生等，結合起來顯示佛法。二是依據前面治理中的不見我相不見我所，斷除愛慧（Aihui，指因愛慾而產生的智慧）。其中首先說明菩薩不貪。一切凡夫以下，舉凡夫來顯示聖人。凡夫見到眾生故產生煩惱，明白凡夫與聖人的不同。菩薩念慧，對於生不貪，辨別聖人與凡夫的不同。這是前面一對。三是依據前面治理中的不見眾生及所受用，斷除見惑。其中先說法，再比喻，后結合。法中不執著眾生相，用來區分。
【English Translation】 English version: Next is Minglichen (明離塵, meaning to be away from the dust of the world). There are two aspects to this: first, rectification and governance; second, using it like under the eaves of a house to avoid faults. In the previous rectification and governance, first is observing Zhendi (真諦, the true meaning). Observing Shidi (世諦, the worldly truth) under the condition of raw earth and stones. In observing Zhendi, first observe Shengkong (生空, the emptiness of beings). After seeing everything, observe Fakong (法空, the emptiness of phenomena). In observing Shengkong, there are four separate sentences: first, not seeing 'I' (Bujianwo, 不見我); second, not seeing 'what belongs to me' (Bujianwosuo, 不見我所); third, not seeing sentient beings (Bujianzhongsheng, 不見眾生); fourth, not seeing what is used (Bujian suoyong, 不見所用). The first two form a pair, breaking away from the nature of 'I' (Woxing, 我性, the nature of self). Within the five skandhas (Wuyin, 五陰, the five aggregates of form, feeling, perception, mental formations, and consciousness), not taking the form skandha (Se yin, 色陰, the aggregate of form) as my body is called not seeing 'I'. Without the shape of my body is called not seeing the appearance (Bujianxiang, 不見相). Not taking the remaining skandhas as what belongs to me is called not seeing 'what belongs to me'. Without the shape of what belongs to me is called not seeing the appearance. Comparing and distinguishing the form skandha with the remaining skandhas is like this. Comparing and distinguishing the remaining skandhas with each other is also like this. The latter two form a pair, breaking away from the illusory appearance of 'I' formed by causes and conditions (Yinyuan jiaming woxiang, 因緣假名我相). Internally, not seeing the appearance of sentient beings. Externally, not seeing what I receive and use. The above observation of no 'I' and no 'what belongs to me' is collectively called Wokong (我空, the emptiness of self). Seeing that all dharmas are the same as the nature of dharma (Faxingxiang, 法性相, the nature of all things), clearly seeing Fakong. The nature of dharma (Faxing, 法性) is originally tranquil. Now seeing that form, etc., is the same as the nature of dharma, originally always tranquil, is called seeing that everything is the same as the nature of dharma. This is observing Zhendi. Arising from the appearance of earth, stones, and rubble, clearly observing Shidi. Knowing that those Shidi are false and untrue. Therefore, the appearance of earth, stones, and rubble arises. The above is rectification and governance. Below is using it to avoid faults. There are two distinctions: first, in response to the view of the emptiness of beings in the previous governance, understanding how to counteract and avoid faults among beings. Second, after knowing the five desires (Wuyu, 五欲, the five desires of form, sound, smell, taste, and touch), in response to the view of the emptiness of phenomena in the previous governance, understanding how to counteract and avoid faults among all dharmas. In the previous content, there are four sentences in two pairs. First, based on not seeing the appearance of 'I' and not seeing 'what belongs to me' in the previous governance, cutting off Jianhuo (見惑, deluded views). First using a metaphor and then combining, like the metaphor of a house. Seeing sentient beings, etc., combining them to reveal the Dharma. Second, based on not seeing the appearance of 'I' and not seeing 'what belongs to me' in the previous governance, cutting off Aihui (愛慧, wisdom arising from desire). Among them, first explaining that Bodhisattvas are not greedy. Below all ordinary people, using ordinary people to reveal sages. Ordinary people give rise to afflictions because they see sentient beings, understanding the difference between ordinary people and sages. Bodhisattvas' mindfulness and wisdom do not crave birth, distinguishing the difference between sages and ordinary people. This is the first pair. Third, based on not seeing sentient beings and what is received and used in the previous governance, cutting off Jianhuo. Among them, first explaining the Dharma, then using a metaphor, and then combining. In the Dharma, not being attached to the appearance of sentient beings is used to distinguish.
總。無生可著作種種者唯見五陰差別法也。喻中畫師以眾雜彩作眾像者喻諸菩薩觀察五陰成眾生也。若男女等喻彼六道眾生差別。凡無智等喻凡所有。畫師子等喻聖知無。閤中菩薩亦如是者合前畫師。於法異相觀於一相合以眾彩畫作眾像若男女等。謂於五陰異法之相觀察成於一眾生相。凡夫無智生男女相略而不合。終不生於眾生之相合前畫師知無男女。先合後釋。四依前治中不見眾生及所受用斷除愛患。由觀五陰無人相故雖復睹見端正女人不生貪著。何以下釋。此後一對。
上來第一依生空觀對治離過。自下第二依法空觀對治離過。于中有三。一觀五欲無常苦過。二複次下觀察五欲能令眾生輪轉之過。三以是生死行苦已下念慧舍離。初中觀欲無有歡樂法說明苦。不得暫停法說無常。如犬嚙等喻說明苦。如水泡等喻說無常。觀欲如是多諸過惡總以結之。
第二段中初觀眾生為五欲故人天之中受苦無窮。無量劫來或在已下於三塗中受苦無極。菩薩如是深觀下結。
第三段中初先法說。次喻。后合。以是行苦不失念慧是法說也。以是五欲生死因行多受苦故堅守念慧。喻中三句。一五欲充滿喻。大眾喻於五欲境界。寬多名大。滿二十里明其所在。于彼二十五有之中除下地獄及四空處。是故但言滿二十里。亦
【現代漢語翻譯】 現代漢語譯本：總之，沒有『生』可以創造種種事物，（菩薩）只是見到五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）的差別法而已。譬如畫師用各種雜色顏料畫出各種形象，比喻諸菩薩觀察五蘊而成就眾生。如果說男女等，比喻六道眾生的差別。凡夫沒有智慧等，比喻凡夫所有。畫師知道沒有（實在的）獅子等，比喻聖者知道沒有（實在的眾生）。總結來說，菩薩也像前面的畫師一樣，結合前面的畫師的比喻。對於法的不同相，觀察為同一相，結合各種顏料畫出各種形象，比如男女等。意思是對於五蘊的不同法的相，觀察而成就一個眾生相。凡夫沒有智慧，產生男女相，這是簡略而不結合（實相）。（凡夫）始終不會產生眾生之相，結合前面的畫師知道沒有男女（的實相）。先總結后解釋。四依（四種依靠）之前，對治（煩惱）中，（菩薩）不見眾生以及所受用的事物，斷除愛慾的禍患。因為觀察五蘊，知道沒有人相的緣故，即使看到端正的女人，也不會產生貪戀執著。下面解釋原因。此後是一對（的解釋）。 上面是第一種依靠生空觀（一切事物皆無自性的空性）對治（煩惱）而遠離過失。下面是第二種依靠法空觀（一切法皆無自性的空性）對治（煩惱）而遠離過失。其中有三個方面：一是觀察五欲（色、聲、香、味、觸）的無常和痛苦的過患；二是進一步觀察五欲能夠使眾生輪迴的過患；三是以這些生死輪迴的痛苦，用正念和智慧舍離（五欲）。最初是觀察五欲沒有歡樂的法，說明其是痛苦的。不得暫停的法，說明其是無常的。像狗啃骨頭等比喻，說明其是痛苦的。像水泡等比喻，說明其是無常的。觀察五欲是這樣，有很多過患，總的來說是總結。 第二段中，首先觀察眾生爲了五欲的緣故，在人天之中遭受無盡的痛苦。無量劫以來，或者在三塗（地獄、餓鬼、畜生）中遭受無邊的痛苦。菩薩像這樣深刻地觀察，下面是總結。 第三段中，首先是法說（直接闡述佛法），其次是比喻，最後是總結。以這些（五欲）是生死輪迴的因，行（為）是痛苦，不失去正念和智慧，這是法說。因為這些五欲是生死輪迴的原因，行為多受苦，所以要堅守正念和智慧。比喻中有三句：一是五欲充滿的比喻。大眾比喻五欲的境界。寬廣眾多名為大。充滿二十里，說明其所在範圍。在二十五有（三界中的二十五種生存狀態）之中，除去下地獄和四空處（四種無色界禪定），所以只說充滿二十里。也是（這個意思）。
【English Translation】 English version: In short, there is no 'being' that can create all things; (Bodhisattvas) only see the differentiated dharmas of the five Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness). For example, a painter uses various mixed colors to paint various images, which is a metaphor for Bodhisattvas observing the five Skandhas and accomplishing sentient beings. If we talk about male and female, it is a metaphor for the differences among sentient beings in the six realms. Ordinary people without wisdom, etc., are a metaphor for all ordinary people possess. The painter knows there are no (real) lions, etc., which is a metaphor for sages knowing there are no (real sentient beings). In summary, Bodhisattvas are also like the previous painter, combining the previous painter's metaphor. Regarding the different aspects of dharmas, they observe them as the same aspect, combining various colors to paint various images, such as male and female, etc. It means that regarding the different aspects of the five Skandhas, they observe them and accomplish the aspect of one sentient being. Ordinary people without wisdom generate the aspects of male and female, which is brief and does not combine (with the true nature). (Ordinary people) will never generate the aspect of sentient beings, combining with the previous painter who knows there are no male and female (realities). First summarize and then explain. Before the four reliances (four supports), in the treatment (of afflictions), (Bodhisattvas) do not see sentient beings and the things they enjoy, cutting off the harm of desire. Because they observe the five Skandhas and know there is no aspect of a person, even if they see a beautiful woman, they will not generate greed and attachment. The reason is explained below. This is a pair (of explanations) thereafter. The above is the first reliance on the contemplation of emptiness of self (the emptiness of inherent existence of all things) to treat (afflictions) and avoid faults. Below is the second reliance on the contemplation of emptiness of dharmas (the emptiness of inherent existence of all dharmas) to treat (afflictions) and avoid faults. There are three aspects: first, observing the impermanence and suffering of the five desires (form, sound, smell, taste, touch); second, further observing the faults of the five desires that can cause sentient beings to transmigrate; and third, using these sufferings of birth and death, abandoning (the five desires) with mindfulness and wisdom. Initially, it is observing that the five desires have no joyful dharma, explaining that they are suffering. The dharma of not being able to pause explains that they are impermanent. Metaphors like dogs gnawing bones explain that they are suffering. Metaphors like water bubbles explain that they are impermanent. Observing the five desires in this way, there are many faults, and the overall conclusion is a summary. In the second paragraph, first, observe that sentient beings suffer endless pain in the realms of humans and gods for the sake of the five desires. For countless kalpas, they have suffered boundless pain in the three evil paths (hell, hungry ghosts, animals). Bodhisattvas observe deeply in this way, and the following is a summary. In the third paragraph, first is the dharma teaching (directly expounding the Dharma), second is the metaphor, and finally is the summary. Using these (five desires) as the cause of birth and death, the action (is) suffering, not losing mindfulness and wisdom, this is the dharma teaching. Because these five desires are the cause of birth and death, and actions cause much suffering, one must firmly maintain mindfulness and wisdom. There are three sentences in the metaphor: first, the metaphor of the five desires being full. The multitude is a metaphor for the realm of the five desires. Broad and numerous is called great. Being full for twenty miles explains its location. Among the twenty-five existences (twenty-five states of existence in the three realms), excluding the lower hells and the four formless realms (four formless meditations), therefore it is only said to be full for twenty miles. It is also (this meaning).
有經言二十五里通相具論。二王敕下佛教菩薩堅守念慧喻王喻如來。臣喻菩薩。教守念慧名敕一臣持一油缽。令度五欲名經中過。教其堅守名莫傾覆。舉過遮防故言若棄當斷汝命。失一念慧慧命不續名棄一渧斷汝命也。說涅槃經名遣一人。顯過示人。名為拔刀。于所背處說過令厭名為在後隨而怖之。三臣受下菩薩奉行喻。于中三句。一奉教堅持喻。二經歷下對境自防喻。三是人以是怖因緣下念慧成就喻。閤中但合菩薩奉行喻。于中三句次第合之。菩薩如是于生死中不失念慧合臣受教盡心堅持。雖見已下合第二句。若見下已合第三句。念慧成故雖見凈色不生色相。乃至不作和合之相。
前明護根。次明離塵。
自下第三總結彰益。先明所成成護根戒。后明所離離於根漏。于中初先舉凡顯聖。菩薩永下辨聖異凡。
下明佛無。
自下第四明離惡漏。于中先明菩薩離漏。后明佛無。菩薩離中初總。次別。后總結之。復有離漏是初總也。復更有一離漏之行名有離漏。非舉漏體。欲為下別。別中欲為甘露佛果明離所為。云何離下正明離相。先問后辯。辯中有四。第一觀人修經離漏。二所謂惡者謂惡象下觀惡得失失者離之。三自觀身如病已下護身離漏。四觀惡象及惡知識等無二下觀惡輕重重者離之初中復
四。一觀自修經。二如良師。下明修有益。三汝信我下觀供持人。四我念過下引昔類。今明供有益初中若能修大涅槃是名為離正勸修經。何以下釋。以此經勝故偏勸修。舉小顯大彰其勝也。
第二益中曲有三段。一明修經有離惡益。二如善咒下明修經者有脫苦益。三若有人能書寫已下明修經者為佛憶念攝受之益。初中先喻。良師喻佛。說大涅槃勸人修學名教弟子。眾生依行便能離過故言受者心不造惡。下合可知。
第二益中初先正辯。后總結嘆。辯中先喻。下合顯法。涅槃如是合善咒術。若一經耳七劫不墮合前一聞七年不為毒藥中等。此句明其始聞之益。若有書等必得菩提合前誦者乃至命盡無有眾惡此句明其久學之益結嘆可知。
第三益中亦初正辯。后總結嘆。辯中有五。一明書寫乃至思義真佛弟子。二為佛所見。三為佛所念。四為佛隨逐與其同住。五受其施。先明受施。后以夢驗。結嘆可知。
上來第二明修有益。自下第三勸供持人。汝信我語總勸生信。供人獲益相在難知故勸生信。欲見我下明供所為。所為有九。初三對佛明供所為。次四對法。次一對障。言八魔者煩惱陰死及與天魔是其四種。無常無樂無我無常無為四倒。復以為四。八中前四大小通論。后之四種唯大非小。以其小乘未說
【現代漢語翻譯】 現代漢語譯本： 四、一、觀自修經。二、如良師。下面闡明修行有益處。三、『汝信我』下面是關於觀想供養和受持此經的人。四、『我念過』下面引用過去的例子。現在闡明供養的益處，開始如果能夠修習《大涅槃經》，這就叫做遠離，正是勸人修習此經。為什麼呢？下面解釋，因為這部經殊勝，所以特別勸人修習。用小的來顯示大的，彰顯它的殊勝之處。
第二部分，關於益處，大致有三個段落。一、闡明修習此經有遠離惡行的益處。二、『如善咒』下面闡明修習此經的人有脫離痛苦的益處。三、『若有人能書寫已下』闡明修習此經的人會得到佛的憶念和攝受的益處。第一部分，先用比喻。良師比喻佛。宣說《大涅槃經》勸人修學，名為教導弟子。眾生依照奉行，便能遠離過失，所以說受持者心中不造惡。下面結合比喻就明白了。
第二部分，關於益處，首先正面闡述，然後總結讚歎。闡述中先用比喻，下面結合比喻來顯明佛法。《涅槃經》就像這樣，結合比喻就是好的咒術。如果聽聞一次此經，七劫不墮落，結合前面所說，聽聞一次，七年不受毒藥侵害等等。這句話闡明了開始聽聞的益處。『若有書等必得菩提』，結合前面所說，誦讀者乃至生命終結，沒有各種惡事，這句話闡明了長期學習的益處，總結讚歎就明白了。
第三部分，關於益處，也是先正面闡述，然後總結讚歎。闡述中有五個方面。一、闡明書寫乃至思義的人是真正的佛弟子。二、會被佛所見。三、會被佛所念。四、佛會隨侍並與其同住。五、接受其施捨。先闡明接受施捨，然後用夢境來驗證。總結讚歎就明白了。
上面第二部分闡明了修行有益處。從下面開始第三部分，勸人供養和受持此經。『汝信我語』總的勸人產生信心。供養人獲得的益處，其真相難以知曉，所以勸人產生信心。『欲見我下』闡明供養的目的。目的有九個方面。前三個針對佛，闡明供養的目的。其次四個針對法。其次一個針對障礙。所說的八魔，指的是煩惱魔、陰魔、死魔以及天魔這四種。無常、無樂、無我、無凈四倒，又作為四種。八魔中，前四種大小乘通用。后四種只有大乘才有，因為小乘沒有說。
【English Translation】 English version: Four. 1. Contemplating and Cultivating Oneself Sutra. 2. Like a Good Teacher. Below explains the benefits of cultivation. 3. 'You believe me' below is about contemplating, offering, and upholding this sutra. 4. 'I remember the past' below cites past examples. Now explains the benefits of making offerings; initially, if one can cultivate the Mahāparinirvāṇa Sūtra (大涅槃經, The Great Nirvana Sutra), this is called liberation, which is precisely encouraging people to cultivate this sutra. Why? The following explains that because this sutra is supreme, it is especially encouraged to cultivate. Using the small to reveal the great, highlighting its supremacy.
In the second benefit section, there are roughly three paragraphs. 1. Explains that cultivating this sutra has the benefit of avoiding evil deeds. 2. 'Like a good mantra' below explains that those who cultivate this sutra have the benefit of escaping suffering. 3. 'If someone can write' below explains that those who cultivate this sutra will receive the benefits of being remembered and embraced by the Buddha. In the first part, first use a metaphor. A good teacher is a metaphor for the Buddha. Proclaiming the Mahāparinirvāṇa Sūtra and encouraging people to cultivate it is called teaching disciples. Living beings follow and practice it, and can then avoid faults, so it is said that those who uphold it do not create evil in their hearts. The following combined with the metaphor will be understood.
In the second benefit section, first, there is a direct explanation, and then a concluding praise. In the explanation, first use a metaphor, and then combine the metaphor to reveal the Dharma. The Nirvāṇa Sūtra is like this, combined with the metaphor, it is a good mantra. If one hears this sutra once, one will not fall into the lower realms for seven kalpas, combined with what was said earlier, hearing it once, one will not be harmed by poison for seven years, and so on. This sentence explains the benefit of hearing it initially. 'If there is writing, etc., one will surely attain Bodhi', combined with what was said earlier, those who recite it, even until the end of their lives, will have no evil deeds, this sentence explains the benefit of long-term study, the concluding praise will be understood.
In the third benefit section, there is also first a direct explanation, and then a concluding praise. There are five aspects in the explanation. 1. Explains that those who write and contemplate the meaning are true disciples of the Buddha. 2. They will be seen by the Buddha. 3. They will be remembered by the Buddha. 4. The Buddha will attend and live with them. 5. Receive their offerings. First explain receiving offerings, and then use dreams to verify. The concluding praise will be understood.
Above, the second part explains that cultivation has benefits. From below, the third part encourages people to make offerings and uphold this sutra. 'You believe my words' generally encourages people to generate faith. The benefits obtained by those who make offerings are difficult to know, so it encourages people to generate faith. 'Want to see me below' explains the purpose of making offerings. There are nine aspects to the purpose. The first three are directed at the Buddha, explaining the purpose of making offerings. The next four are directed at the Dharma. The next one is directed at obstacles. The so-called eight māras (魔, demons) refer to the four types of affliction māra (煩惱魔, klesha-mara), skandha māra (陰魔, skandha-mara), death māra (死魔, mrtyu-mara), and deva-māra (天魔, deva-mara). The four inversions of impermanence, suffering, non-self, and impurity are also considered as four types. Among the eight māras, the first four are common to both Hīnayāna (小乘, Small Vehicle) and Mahāyāna (大乘, Great Vehicle). The latter four are only found in Mahāyāna, because Hīnayāna does not discuss them.
無常苦無我等為顛倒故。下一對彼人天之樂明供所為。見有受下正勸供養。先勸后釋。
第四辯明供養益中。先舉往事用以類今。以是因緣涅槃不思結嘆經勝。以是義下明持離漏。
上來四段合為第一勸人持經以離惡漏。自下第二觀惡得失失者偏離。先出惡體。如是等下辯其得失。有三複次。初二約對煩惱分別。前因後緣。后一約對業行分別。云何離下出其治行。先問次辯。是故下結。為生喜下明離所為。
自下第三護身離漏。文別有四。一明護身。觀身多過而猶護之。二何以下釋。釋中七句。三常當下明須常護。四何以下釋。釋中初法。先反后順。次立八喻。下合可知。
自下第四觀漏輕重。于中有四。一觀惡友與惡象等。二何以下釋。俱壞身者彼惡象等壞現在身。惡知識者壞未來身。三觀惡友過惡象等。是故菩薩于惡象等心不怖懼。于惡知識生怖畏心。四何以下釋。于中先作六句校量。是故已下隨重偏離。先總。次別。下總結之。凡夫不離是故生漏舉凡顯聖。菩薩離等辨聖異凡。菩薩尚下以因況果明佛無漏。
自下第五明佛如來無親近漏。文別有三。一明漏體。二菩薩斷。三明佛無。明漏體中先問次辯后結可知。菩薩斷中先辯后結。辯中初明見過舍離。若須衣下所須皆受。先別後
【現代漢語翻譯】 現代漢語譯本：無常、苦、無我等觀念被顛倒了。接下來是爲了那些人天之樂而闡明供養行為的目的。看到有人接受供養，就正式勸導供養。先勸導，后解釋。 第四部分辨明供養的益處。首先引用過去的例子，用來類比現在的情況。因為這個因緣，得出涅槃不可思議的結論，讚歎經典的殊勝。在『以是義下』，闡明堅持正道可以遠離煩惱。 以上四段合起來是第一部分，勸人持誦經典以遠離惡的煩惱。從下面開始是第二部分，觀察惡的得失，失去的偏離正道。首先提出惡的本體。『如是等下』，辨別它的得失。有三重含義。最初兩種是針對煩惱進行區分，前因後果。后一種是針對業行進行區分。『云何離下』，提出治理行為的方法。先提問，后辯論。『是故下』，總結。『為生喜下』，闡明遠離煩惱的目的。 從下面開始是第三部分，保護自身以遠離煩惱。文章分為四個部分。一是闡明保護自身。觀察身體有很多過患，但仍然要保護它。二是『何以下釋』，解釋其中七句。三是『常當下』，闡明必須經常保護。四是『何以下釋』，解釋其中的第一個法則。先反后順。其次樹立八個比喻。下面結合起來就可以理解了。 從下面開始是第四部分，觀察煩惱的輕重。其中有四個部分。一是觀察惡友與惡象等同。二是『何以下釋』，都毀壞身體，那些惡象等毀壞現在的身體，惡知識毀壞未來的身體。三是觀察惡友超過惡象等。『是故菩薩于惡象等心不怖懼，于惡知識生怖畏心』（因此菩薩對於惡象等心不害怕，對於惡知識產生害怕的心）。四是『何以下釋』，其中先作出六句的比較衡量。『是故已下』，隨著煩惱的輕重而偏離。先總說，再分別說。下面總結它。凡夫不遠離煩惱，因此產生煩惱，舉凡夫來顯示聖人。菩薩遠離煩惱等，辨別聖人與凡人的不同。『菩薩尚下』，用因來比況果，闡明佛沒有煩惱。 從下面開始是第五部分，闡明佛如來沒有親近煩惱。文章分為三個部分。一是闡明煩惱的本體。二是菩薩斷除煩惱。三是闡明佛沒有煩惱。闡明煩惱的本體中，先提問，后辯論，最後總結，可以知道。菩薩斷除煩惱中，先辯論，后總結。辯論中，首先闡明看到過患而捨棄。『若須衣下』，所需要的都接受。先分別說，后總結。
【English Translation】 English version: The notions of impermanence, suffering, and non-self are reversed. Next, it clarifies the purpose of making offerings for the sake of those pleasures of gods and humans. Seeing someone receiving offerings, it formally encourages making offerings. First encourage, then explain. The fourth part distinguishes the benefits of making offerings. First, it cites past examples to draw parallels to the present situation. Because of this cause and condition, it concludes that Nirvana is inconceivable, praising the superiority of the scriptures. In '以是義下' (Yi Shi Yi Xia), it clarifies that adhering to the right path can lead to freedom from afflictions. The above four paragraphs together form the first part, encouraging people to uphold the scriptures to stay away from evil afflictions. From below begins the second part, observing the gains and losses of evil, and deviating from the right path when losing. First, it presents the essence of evil. '如是等下' (Ru Shi Deng Xia), distinguishes its gains and losses. There are three levels of meaning. The first two are differentiated based on afflictions, cause and effect. The last one is differentiated based on karmic actions. '云何離下' (Yun He Li Xia), presents the method of governing actions. First ask, then debate. '是故下' (Shi Gu Xia), concludes. '為生喜下' (Wei Sheng Xi Xia), clarifies the purpose of staying away from afflictions. From below begins the third part, protecting oneself to stay away from afflictions. The text is divided into four parts. First, it clarifies protecting oneself. Observing that the body has many faults, but still protecting it. Second, '何以下釋' (He Yi Xia Shi), explains the seven sentences within it. Third, '常當下' (Chang Dang Xia), clarifies that one must always protect. Fourth, '何以下釋' (He Yi Xia Shi), explains the first principle within it. First reverse, then follow. Next, establish eight metaphors. The following combination can be understood. From below begins the fourth part, observing the severity of afflictions. There are four parts within it. First, observe that evil friends are the same as evil elephants, etc. Second, '何以下釋' (He Yi Xia Shi), both destroy the body, those evil elephants, etc., destroy the present body, evil knowledge destroys the future body. Third, observe that evil friends surpass evil elephants, etc. '是故菩薩于惡象等心不怖懼，于惡知識生怖畏心' (Shi Gu Pusa Yu E Xiang Deng Xin Bu Bu Ju, Yu E Zhishi Sheng Bu Wei Xin) ['Therefore, Bodhisattvas are not afraid of evil elephants, etc., but are afraid of evil knowledge']. Fourth, '何以下釋' (He Yi Xia Shi), in which the first six sentences are compared and measured. '是故已下' (Shi Gu Yi Xia), deviates according to the severity of the afflictions. First, a general statement, then a separate statement. The following summarizes it. Ordinary people do not stay away from afflictions, therefore afflictions arise, using ordinary people to show saints. Bodhisattvas stay away from afflictions, etc., distinguishing the difference between saints and ordinary people. '菩薩尚下' (Pusa Shang Xia), uses cause to compare the result, clarifying that the Buddha has no afflictions. From below begins the fifth part, clarifying that the Buddha Tathagata has no close afflictions. The text is divided into three parts. First, it clarifies the essence of afflictions. Second, Bodhisattvas eliminate afflictions. Third, it clarifies that the Buddha has no afflictions. In clarifying the essence of afflictions, first ask, then debate, and finally summarize, which can be known. In Bodhisattvas eliminating afflictions, first debate, then summarize. In the debate, first clarify seeing the faults and abandoning them. '若須衣下' (Ruo Xu Yi Xia), all that is needed is accepted. First a separate statement, then a summary.
總。別中別就衣食房舍醫藥四事明受所為。于中初法次喻后合。受四供養為菩提下是其總也。先受。后釋。是故下結。舉凡顯聖明菩薩斷。佛無可知。
自下第六明無受漏。文別有三。一明漏體。二菩薩斷。三明佛無。明漏體中初先法說。一切凡夫雖護身心猶生三覺正明漏體。何者三覺。一是欲覺。思求一切可意之事。二是瞋覺亦名慧覺。念他違己思欲瞋彼。三者惱覺亦名害覺。念欲加害。廣有八覺。此三過重故偏論之。以是緣下明其漏過。次喻后合下釋可知。菩薩斷中先別後結。廣中有三。一觀過生厭。二菩薩或時有因緣下裁而不受。三何以故下釋不受意。厭中初總次別後結。菩薩眼凈見三覺過有種種惡是初總也。常與下別。別中十句初七遠離第一義樂后三具苦。就前七中常與眾生作三乘怨明違行過。次有五句明違解過。于中初句迷於理法令無量生不見佛性。其次兩句迷於生死涅槃之法生顛倒心。謂佛世尊無常樂等是迷涅槃。一切眾生有常樂等是迷生死。下有兩句迷於行法。無三言有迷其權法。一乘言無迷其實法。此五違解。下一違聖。為佛菩薩之所呵責。就后三中是三惡覺害我及他起業之過。諸惡常隨生煩惱過。即為三縛連綴眾生招苦之過。菩薩常作如是下結。
上來生厭。下次不受于中初法。三中
【現代漢語翻譯】 總。別中別就衣食房舍醫藥四事明受所為。于中初法次喻后合。受四供養為菩提下是其總也。先受。后釋。是故下結。舉凡顯聖明菩薩斷。佛無可知。 （總綱。在區別之中再作區別，就衣食、房舍、醫藥這四件事說明接受與不接受的原則。其中先說法理，再用比喻，最後總結。接受四種供養是爲了菩提，這是總綱。先接受，后解釋，因此下面作總結。舉凡夫顯聖人，說明菩薩的斷除。佛的境界是不可知的。） 自下第六明無受漏。文別有三。一明漏體。二菩薩斷。三明佛無。明漏體中初先法說。一切凡夫雖護身心猶生三覺正明漏體。何者三覺。一是欲覺。思求一切可意之事。二是瞋覺亦名慧覺。念他違己思欲瞋彼。三者惱覺亦名害覺。念欲加害。廣有八覺。此三過重故偏論之。以是緣下明其漏過。次喻后合下釋可知。菩薩斷中先別後結。廣中有三。一觀過生厭。二菩薩或時有因緣下裁而不受。三何以故下釋不受意。厭中初總次別後結。菩薩眼凈見三覺過有種種惡是初總也。常與下別。別中十句初七遠離第一義樂后三具苦。就前七中常與眾生作三乘怨明違行過。次有五句明違解過。于中初句迷於理法令無量生不見佛性。其次兩句迷於生死涅槃之法生顛倒心。謂佛世尊無常樂等是迷涅槃。一切眾生有常樂等是迷生死。下有兩句迷於行法。無三言有迷其權法。一乘言無迷其實法。此五違解。下一違聖。為佛菩薩之所呵責。就后三中是三惡覺害我及他起業之過。諸惡常隨生煩惱過。即為三縛連綴眾生招苦之過。菩薩常作如是下結。 （下面第六部分說明沒有接受煩惱。文章分為三部分。一是說明煩惱的本體，二是菩薩的斷除，三是說明佛沒有煩惱。在說明煩惱本體中，首先是法理的闡述。一切凡夫即使守護身心，仍然會產生三種覺悟，這正是說明煩惱的本體。哪三種覺悟呢？一是欲覺，思求一切稱心如意的事情。二是瞋覺，也叫慧覺，想到別人違背自己，就想嗔恨他們。三是惱覺，也叫害覺，想著要加害別人。廣義上有八種覺悟，但這三種過失最重，所以特別論述它們。因為這個緣故，下面說明它們的過失。接下來用比喻，最後總結，下面的解釋可以理解。菩薩的斷除中，先分別說明，後作總結。廣義上有三點。一是觀察過失而產生厭惡，二是菩薩有時因為某種因緣而裁決不接受，三是『何以故』（為什麼）下面解釋不接受的意義。在厭惡中，先總說，再分別說明，最後總結。菩薩的眼睛清凈，看到三種覺悟的過失，有種種惡果，這是最初的總說。『常與』（常常與）下面是分別說明。分別說明中有十句，前七句遠離第一義樂，后三句具有苦。在前七句中，『常與眾生作三乘怨』（常常與眾生結下三乘的怨恨）說明違背修行的過失。接下來有五句說明違背理解的過失。其中第一句，迷惑于理法，使無量眾生不能見到佛性。其次兩句，迷惑于生死涅槃的法，產生顛倒之心。認為佛世尊是無常、無樂等等，這是迷惑涅槃。認為一切眾生有常、樂等等，這是迷惑生死。下面有兩句，迷惑於行法。說沒有三乘是迷惑權巧之法，說沒有一乘是迷惑真實之法。這五種是違背理解。下面是違背聖人，被佛菩薩所呵責。在後三句中，這三種惡覺是傷害自己和他人，產生惡業的過失。各種惡事常常相隨，產生煩惱的過失。這就是三種束縛，連線眾生，招致痛苦的過失。菩薩常常這樣思惟，下面作總結。） 上來生厭。下次不受于中初法。三中 （上面是產生厭惡。下面是不接受，其中首先是法理。三中）
【English Translation】 General. Distinguishing within distinctions, clarifying the principles of acceptance and non-acceptance regarding the four necessities of clothing, food, lodging, and medicine. Among these, first the principle, then the analogy, and finally the synthesis. Accepting the four offerings is for the sake of Bodhi, this is the general principle. First accept, then explain, therefore the following is the conclusion. By citing ordinary people, the sages are revealed, clarifying the severance of Bodhisattvas. The realm of the Buddha is unknowable. (General outline. Distinguishing within distinctions, clarifying the principles of acceptance and non-acceptance regarding the four necessities of clothing, food, lodging, and medicine. Among these, first the principle, then the analogy, and finally the synthesis. Accepting the four offerings is for the sake of Bodhi, this is the general principle. First accept, then explain, therefore the following is the conclusion. By citing ordinary people, the sages are revealed, clarifying the severance of Bodhisattvas. The realm of the Buddha is unknowable.) From below, the sixth section clarifies the absence of defilements from acceptance. The text is divided into three parts. First, clarifying the substance of defilements; second, the Bodhisattva's severance; third, clarifying the Buddha's absence of defilements. In clarifying the substance of defilements, first the Dharma is explained. All ordinary beings, though guarding their body and mind, still generate three perceptions, which precisely clarify the substance of defilements. What are the three perceptions? First is the desire perception, thinking and seeking after all agreeable things. Second is the anger perception, also called wisdom perception, thinking that others oppose oneself, desiring to be angry at them. Third is the vexation perception, also called harm perception, thinking of wanting to harm others. Broadly speaking, there are eight perceptions, but these three are the most serious faults, so they are discussed specifically. Because of this reason, the following clarifies their faults. Next is the analogy, and finally the synthesis, the following explanation can be understood. In the Bodhisattva's severance, first separate explanations, then a conclusion. Broadly speaking, there are three points. First, observing faults and generating aversion; second, the Bodhisattva sometimes decides not to accept due to certain causes; third, 'Why?' (何以故) below explains the meaning of not accepting. In aversion, first a general statement, then separate explanations, and finally a conclusion. The Bodhisattva's eyes are pure, seeing the faults of the three perceptions, having various evils, this is the initial general statement. 'Constantly with' (常與) below is the separate explanation. In the separate explanation, there are ten sentences, the first seven sentences are far from the supreme bliss, the last three sentences possess suffering. In the first seven sentences, 'Constantly creating enmity with sentient beings in the Three Vehicles' (常與眾生作三乘怨) clarifies the fault of violating practice. Next, there are five sentences clarifying the fault of violating understanding. Among them, the first sentence, being deluded about the principle of Dharma, causes countless beings not to see the Buddha-nature. The next two sentences, being deluded about the Dharma of Samsara and Nirvana, generate inverted minds. Thinking that the Buddha World Honored One is impermanent, without bliss, etc., this is being deluded about Nirvana. Thinking that all sentient beings have permanence, bliss, etc., this is being deluded about Samsara. Below, there are two sentences, being deluded about the Dharma of practice. Saying there are no Three Vehicles is being deluded about expedient Dharma, saying there is no One Vehicle is being deluded about the true Dharma. These five are violating understanding. Below is violating the sages, being scolded by Buddhas and Bodhisattvas. In the last three sentences, these three evil perceptions are the fault of harming oneself and others, generating evil karma. Various evils constantly follow, generating the fault of afflictions. These are the three bonds, connecting sentient beings, inviting the fault of suffering. Bodhisattvas constantly think in this way, below is the conclusion. (Below, the sixth section clarifies the absence of defilements from acceptance. The text is divided into three parts. First, clarifying the substance of defilements; second, the Bodhisattva's severance; third, clarifying the Buddha's absence of defilements. In clarifying the substance of defilements, first the Dharma is explained. All ordinary beings, though guarding their body and mind, still generate three perceptions, which precisely clarify the substance of defilements. What are the three perceptions? First is the desire perception, thinking and seeking after all agreeable things. Second is the anger perception, also called wisdom perception, thinking that others oppose oneself, desiring to be angry at them. Third is the vexation perception, also called harm perception, thinking of wanting to harm others. Broadly speaking, there are eight perceptions, but these three are the most serious faults, so they are discussed specifically. Because of this reason, the following clarifies their faults. Next is the analogy, and finally the synthesis, the following explanation can be understood. In the Bodhisattva's severance, first separate explanations, then a conclusion. Broadly speaking, there are three points. First, observing faults and generating aversion; second, the Bodhisattva sometimes decides not to accept due to certain causes; third, 'Why?' (何以故) below explains the meaning of not accepting. In aversion, first a general statement, then separate explanations, and finally a conclusion. The Bodhisattva's eyes are pure, seeing the faults of the three perceptions, having various evils, this is the initial general statement. 'Constantly with' (常與) below is the separate explanation. In the separate explanation, there are ten sentences, the first seven sentences are far from the supreme bliss, the last three sentences possess suffering. In the first seven sentences, 'Constantly creating enmity with sentient beings in the Three Vehicles' (常與眾生作三乘怨) clarifies the fault of violating practice. Next, there are five sentences clarifying the fault of violating understanding. Among them, the first sentence, being deluded about the principle of Dharma, causes countless beings not to see the Buddha-nature. The next two sentences, being deluded about the Dharma of Samsara and Nirvana, generate inverted minds. Thinking that the Buddha World Honored One is impermanent, without bliss, etc., this is being deluded about Nirvana. Thinking that all sentient beings have permanence, bliss, etc., this is being deluded about Samsara. Below, there are two sentences, being deluded about the Dharma of practice. Saying there are no Three Vehicles is being deluded about expedient Dharma, saying there is no One Vehicle is being deluded about the true Dharma. These five are violating understanding. Below is violating the sages, being scolded by Buddhas and Bodhisattvas. In the last three sentences, these three evil perceptions are the fault of harming oneself and others, generating evil karma. Various evils constantly follow, generating the fault of afflictions. These are the three bonds, connecting sentient beings, inviting the fault of suffering. Bodhisattvas constantly think in this way, below is the conclusion.) Above is generating aversion. Next is not accepting, among which is first the Dharma. In the three (Above is generating aversion. Next is not accepting, among which is first the Dharma. In the three)
就始是故且言生欲不受。次立五喻。下合可知。
自下第三明不受意。先同后釋。于中有二。一為他不受。二我常自稱為出家下自為不受。為他有四。一壞世福田。二欺誑施主。三為世同呵。四損他施果。眾生知我是良田等是初句也。我自不下第二句也。于中初明受三惡覺欺誑施主。我于往下舉本類今明欺有損。流轉生死墮三惡道。我若噁心受人施下是第三句為世同呵。若我惡覺受人施下是第四句損他施果。或令施主果減無報正明損他。惡覺在心身非凈田故令施主果報減少。為惡外彰生彼邪見故令施主空無果報。噁心受施則與施主而為怨仇結以顯過。失彼施報故言怨仇。施主於我起子想等舉彼責己明誑不應。何以故下釋以顯過。
就自為中文亦有四。一念自己是出家人不應為惡。二人身難得如優曇下明其善時難逢易失不應起惡。三從我名沙門已下顯前第一明己高人不應為惡。四世有六處難可值下顯前第二明逢善時不應為惡。
初中有三。一念自己是出家人不應起惡起惡則非。二明出家身口相應不應則非。三念己出家原為起善取惡則非。于中初法。次舉六喻。下合可知。
第二段中人身難得如來難值法難見聞。此等明其善時難逢。人命不停過山水下好時易失四喻顯之。第三段中始從沙門乃至比
【現代漢語翻譯】 因此，一開始就說不應接受懷有貪慾的供養。接下來設立五個比喻，下面的內容結合比喻就可以理解了。
下面第三部分闡明不接受供養的意義。先說為他人不應接受，后說自己不應接受。其中分為兩部分。一是為他人不應接受，二是『我常自稱為出家』以下是為自己不應接受。為他人不應接受有四個原因：一是破壞世間的福田，二是欺騙施主，三是被世人共同呵責，四是損害他人的佈施果報。『眾生知道我是良田等』是第一句。『我自不下』是第二句。其中首先說明接受懷有三種惡念的供養會欺騙施主。『我于往下』舉出同類事例，說明欺騙是有害的，會導致流轉生死，墮入三惡道。『我若噁心受人施下』是第三句，會被世人共同呵責。『若我惡覺受人施下』是第四句，會損害他人的佈施果報。『或令施主果減無報』正是說明損害他人。因為懷有惡念，內心不清凈，所以使施主的果報減少。因為惡行外露，使他人產生邪見，所以使施主空無果報。懷著噁心接受佈施，就與施主結下怨仇，以此來顯示過失。因為失去了佈施的果報，所以說是怨仇。『施主於我起子想等』舉出他們責備自己，說明欺騙是不應該的。『何以故下』解釋以顯示過失。
就自己而言，也有四個原因不應接受：一是想到自己是出家人，不應該作惡。二是人身難得，如同優曇花一樣，說明善時難逢易失，不應該起惡念。三是『從我名沙門已下』，顯示前面第一點，說明自己身份高貴，不應該作惡。四是『世有六處難可值下』，顯示前面第二點，說明遇到善時，不應該作惡。
第一部分中有三個方面。一是想到自己是出家人，不應該起惡念，起惡念就不是出家人。二是說明出家人的身口應該一致，不一致就不是出家人。三是想到自己出家原本是爲了行善，如果作惡就不是出家人。其中首先闡述佛法，其次舉出六個比喻，下面的內容結合比喻就可以理解了。
第二段中，人身難得，如來難值，佛法難得見聞。這些說明善時難逢。人命不停留，如同過山水一樣，美好的時光容易失去，用四個比喻來顯示這一點。第三段中，從『沙門』（Śrāmaṇa，沙門）乃至『比丘』（Bhiksu，比丘）開始。
【English Translation】 Therefore, it is initially stated that one should not accept offerings with desire. Next, establish five metaphors. The following content can be understood by combining with the metaphors.
Below, the third part elucidates the meaning of not accepting offerings. First, it discusses why one should not accept for others, and then why one should not accept for oneself. It is divided into two parts. The first is why one should not accept for others, and the second is 'I often call myself a renunciant' below is why one should not accept for oneself. There are four reasons why one should not accept for others: first, it destroys the field of merit in the world; second, it deceives the donors; third, it is jointly condemned by the world; and fourth, it harms the fruits of others' offerings. 'Sentient beings know that I am a good field, etc.' is the first sentence. 'I from below' is the second sentence. Among them, it first explains that accepting offerings with three evil thoughts deceives the donors. 'I from below' cites similar examples to illustrate that deception is harmful, leading to transmigration in birth and death, and falling into the three evil realms. 'If I accept offerings with evil intentions below' is the third sentence, which will be jointly condemned by the world. 'If I accept offerings with evil thoughts below' is the fourth sentence, which will harm the fruits of others' offerings. 'Or cause the donor's fruit to be reduced or without reward' precisely illustrates harming others. Because one has evil thoughts and the mind is not pure, it causes the donor's fruit to be reduced. Because evil deeds are exposed, causing others to have wrong views, it causes the donor to have no reward. Accepting offerings with evil intentions creates enmity with the donor, thereby revealing the fault. Because one loses the reward of offering, it is said to be enmity. 'Donors have thoughts of me as their child, etc.' cites their blaming themselves, illustrating that deception is not appropriate. 'Why below' explains to reveal the fault.
Regarding oneself, there are also four reasons why one should not accept: first, thinking that one is a renunciant, one should not do evil. Second, it is difficult to obtain a human body, like the Udumbara flower, illustrating that good times are rare and easily lost, and one should not have evil thoughts. Third, 'From my name Śrāmaṇa (沙門) below', it shows the first point above, illustrating that one's status is noble, and one should not do evil. Fourth, 'The world has six difficult places to encounter below', it shows the second point above, illustrating that when encountering good times, one should not do evil.
The first part has three aspects. First, thinking that one is a renunciant, one should not have evil thoughts; having evil thoughts means one is not a renunciant. Second, it explains that the body and speech of a renunciant should be consistent; inconsistency means one is not a renunciant. Third, thinking that one originally renounced the world to do good, if one does evil, one is not a renunciant. Among them, it first elaborates on the Dharma, then cites six metaphors, and the following content can be understood by combining with the metaphors.
In the second paragraph, it is difficult to obtain a human body, it is difficult to encounter a Tathāgata (如來), and it is difficult to see and hear the Dharma. These illustrate that good times are rare. Human life does not stop, like passing through mountains and rivers, and good times are easily lost, using four metaphors to illustrate this point. In the third paragraph, starting from 'Śrāmaṇa (沙門)' to 'Bhiksu (比丘)'.
丘念己是此五種高人不應起惡。
第四段中六處難值我今已得總以標舉。次別後結。下總結之於中初明菩薩能斷一切凡下舉凡顯聖。佛無可知。
自下第七明無念漏。文別有三。一明漏體。二明菩薩斷。三明佛無。明漏體中。凡夫若遇身心苦惱起種種惡總明凡夫邪念起漏。若得身下別明起漏。以作惡下明惡有損。何以下釋。無念慧故。是名下結。
菩薩斷中初法次喻后合下結。法中初思昔來造惡流轉生死遠三乘路。次生怖畏。下明修斷。舍惡所厭。向善所欣。
喻中有六。始從四蛇乃至大河。初以四蛇喻於四大。于中有二。一喻如來說大怖人。王喻如來佛說四大整合己身。以總收別故說為盛。四大性反又能害人故說為蛇。佛說四大易動難調必須將護名令人養。一大不調名一生瞋。佛說隨大生患各異名我準法。患起殺人眾情共睹名戮都市。二喻菩薩聞過厭舍。人喻菩薩。聞佛向前示過之言名聞切令畏厭名怖。修離稱走。
次以旃陀喻於五陰。于中亦二。一喻如來說陰怖人。王還喻佛。如來複說五陰怖人名遣旃陀。陰有何義似於旃陀。其旃陀羅殺人為事。五陰前後共相摧滅其義像彼故以為喻。五陰生滅傷切如刀。聖說示人顯露名拔。對其所欣說此為后。二喻菩薩聞過厭舍。人喻菩薩。反觀
【現代漢語翻譯】 現代漢語譯本： 丘念己是說這五種高尚的人不應該產生邪惡的念頭。 第四段中，六處難以遇到，我現在已經得到了，這是總體的標舉。接下來是分別解釋，最後是總結。下面總結的內容中，首先說明菩薩能夠斷除一切凡夫的念頭，這裡舉凡夫是爲了顯示聖人的境界。佛的境界是無法用凡夫的認知去了解的。 從下面第七段開始，說明無念的漏洞。這段文字分為三個部分。第一部分說明漏洞的本體。第二部分說明菩薩如何斷除漏洞。第三部分說明佛沒有漏洞。在說明漏洞本體的部分，凡夫如果遇到身心上的痛苦煩惱，就會產生各種各樣的惡念，這是總的說明凡夫的邪念會產生漏洞。如果得到身體的（安樂），下面分別說明產生漏洞的情況。用『以作惡下明惡有損』說明作惡會帶來損害。『何以下釋』是解釋為什麼會這樣。『無念慧故』，因為沒有正念和智慧。『是名下結』，這是總結。 菩薩斷除漏洞的部分，首先是陳思過去所造的惡業，導致在生死中流轉，遠離三乘的道路。其次是產生恐懼畏懼。下面說明如何修行斷除。捨棄令人厭惡的惡業，趨向令人欣喜的善業。 比喻部分有六個。開始是從四條蛇到大河。首先用四條蛇比喻四大（地、水、火、風）。其中分為兩個部分。第一部分比喻如來說四大令人恐懼。國王比喻如來佛，佛說四大組成了自身。因為總括了各個部分，所以說是盛。四大性質相反，又會傷害人，所以說是蛇。佛說四大容易變動難以調和，必須小心守護，所以叫做令人養。一大不調和，就叫做一生瞋恨。佛說隨著四大產生各種疾病，叫做我準法。疾病發作會殺人，眾人共同看到，叫做戮都市。第二部分比喻菩薩聽到過失就厭惡捨棄。人比喻菩薩。聽到佛向前指示過失的言語，叫做聞切令畏厭，叫做怖。修行遠離叫做走。 其次用旃陀（屠夫）比喻五陰（色、受、想、行、識）。其中也分為兩個部分。第一部分比喻如來說五陰令人恐懼。國王還是比喻佛。如來又說五陰令人恐懼，叫做遣旃陀。五陰有什麼意義像旃陀呢？旃陀羅以殺人為職業。五陰前後互相摧毀消滅，它的意義就像旃陀，所以用它來做比喻。五陰的生滅傷害就像刀一樣鋒利。聖人說出來指示給人，顯露出來，叫做拔。對於他們所欣喜的，說這個在後面。第二部分比喻菩薩聽到過失就厭惡捨棄。人比喻菩薩。反觀自身。
【English Translation】 English version: 'Qiu Nian Ji' means that these five kinds of noble people should not give rise to evil thoughts. In the fourth section, the six entrances are difficult to encounter, and I have now obtained them, which is a general indication. Next is a separate explanation, and finally a summary. In the following summary, it is first explained that Bodhisattvas can cut off all thoughts of ordinary people, and the mention of ordinary people here is to show the realm of sages. The realm of the Buddha cannot be understood by the cognition of ordinary people. Starting from the seventh section below, the loopholes of non-thought are explained. This text is divided into three parts. The first part explains the body of the loophole. The second part explains how Bodhisattvas cut off the loophole. The third part explains that the Buddha has no loopholes. In the part explaining the body of the loophole, if ordinary people encounter physical and mental pain and troubles, they will generate all kinds of evil thoughts, which is a general explanation that the evil thoughts of ordinary people will generate loopholes. If one obtains physical (comfort), the following separately explains the situation of generating loopholes. '以作惡下明惡有損' (Yǐ zuò'è xià míng è yǒu sǔn) explains that doing evil will bring harm. '何以下釋' (Hé yǐ xià shì) explains why this is the case. '無念慧故' (Wú niàn huì gù), because there is no right mindfulness and wisdom. '是名下結' (Shì míng xià jié), this is the summary. In the part where Bodhisattvas cut off loopholes, first, Chen Si reflects on the evil deeds created in the past, which led to wandering in samsara and being far away from the path of the Three Vehicles. Secondly, fear and dread arise. The following explains how to cultivate and cut off. Abandon the evil deeds that are disgusting and move towards the good deeds that are pleasing. There are six metaphors. It starts from four snakes to the great river. First, the four snakes are used to metaphor the Four Great Elements (earth, water, fire, wind). It is divided into two parts. The first part is a metaphor for the Tathagata saying that the Four Great Elements are terrifying. The king is a metaphor for the Tathagata Buddha, who said that the Four Great Elements make up oneself. Because it encompasses all parts, it is said to be prosperous. The Four Great Elements have opposite natures and can harm people, so they are called snakes. The Buddha said that the Four Great Elements are easy to change and difficult to reconcile, and must be carefully guarded, so they are called 'ling ren yang' (令人養 - causing people to nurture). If one of the Great Elements is not reconciled, it is called a lifetime of hatred. The Buddha said that various diseases arise with the Four Great Elements, which is called 'wo zhun fa' (我準法 - I follow the Dharma). If the disease breaks out and kills people, and everyone sees it together, it is called 'lu du shi' (戮都市 - executed in the city). The second part is a metaphor for Bodhisattvas who hate and abandon when they hear of faults. The person is a metaphor for the Bodhisattva. Hearing the Buddha's words pointing out faults, it is called 'wen qie ling wei yan' (聞切令畏厭 - hearing and being afraid and disgusted), it is called 'bu' (怖 - fear). Cultivating and staying away is called 'zou' (走 - run). Secondly, '旃陀' (Zhāntuó - executioner) is used to metaphor the Five Skandhas (form, feeling, perception, volition, consciousness). It is also divided into two parts. The first part is a metaphor for the Tathagata saying that the Five Skandhas are terrifying. The king is still a metaphor for the Buddha. The Tathagata also said that the Five Skandhas are terrifying, which is called 'qian zhantuo' (遣旃陀 - sending away the executioner). What is the meaning of the Five Skandhas that is like '旃陀' (Zhāntuó)? '旃陀羅' (Zhāntuóluó - executioner) takes killing people as a profession. The Five Skandhas destroy and eliminate each other before and after, and its meaning is like '旃陀' (Zhāntuó), so it is used as a metaphor. The birth and death of the Five Skandhas hurt as sharply as a knife. The sage speaks out to instruct people, revealing it, which is called 'ba' (拔 - pull out). For what they are happy about, say this is in the back. The second part is a metaphor for Bodhisattvas who hate and abandon when they hear of faults. The person is a metaphor for the Bodhisattva. Reflecting on oneself.
生死名為回。顧知五陰過名見五人。專情厭背名疾捨去。次以詐親喻其愛心。五陰相續生滅難覺名惡方便藏所持刀。五陰生愛名遣一人。生愛難覺故複稱密。實危害相順人情名詐親善。愛能留連寄言顯之故曰語言汝可還來。其人不信喻明菩薩知過不從。
次以空聚喻於六入。歸心六入名投一聚。六根是其神識依處故名聚落。望觀六入以免其過名欲自隱。正意觀察名入聚中。自觀六根求我不得名看諸舍。都不見人觀他六根亦空無人名執瓦器悉空無物。既不見人求物不得雙牒前二。停止不進名即坐地。次以大賊喻於六塵。諸佛如來懸言教授名聞空聲。呵其中住故言咄哉。牒前呵誡故言此聚空無居民。舉彼六塵怖之令進故言是夜六大賊來。六塵害善故名為賊。闇心中現名為夜來。取著六塵傷失慧命故言設遇命將不全。當云何勉令求出意。下喻菩薩聞過生厭。
下以大河喻諸煩惱。煩惱漂沒故說為河。修中始覺故言路值。教起不貰名為漂急。無道能越名無船筏。厭過情深故言怖畏。修習諸行以為對治名取種種草木為筏。重觀得失名更思惟。觀住多失故言設住當爲蛇等之所危害。慮進有苦故言若渡筏不可依。為斷煩惱乃至喪身名沒水死。舍退從進故言寧死終不為彼蛇賊所害。舉初取后且言蛇賊。修治擬障名推草筏置
【現代漢語翻譯】 現代漢語譯本：生死被稱作『回』（輪迴）。回顧並瞭解五陰（色、受、想、行、識五種構成要素）的過患，這被稱為『見五人』。一心厭惡並背離五陰，這被稱為『疾捨去』。接下來用虛假的親近來比喻愛心。五陰相續不斷地生滅，難以察覺，這被稱為『惡方便藏所持刀』。五陰產生愛，這被稱為『遣一人』。因為愛難以察覺，所以又稱之為『密』。實際上是危害的假象卻順應人情，這被稱為『詐親善』。愛能夠使人留戀不捨，用寄語來顯明這一點，所以說『語言汝可還來』。那人不相信，比喻明白菩薩知道過患而不順從。 接下來用空聚來比喻六入（眼、耳、鼻、舌、身、意六種感覺器官）。歸心於六入，這被稱為『投一聚』。六根（眼、耳、鼻、舌、身、意）是神識所依賴的地方，所以稱為『聚落』。希望觀察六入來避免過患，這被稱為『欲自隱』。專心致志地觀察，這被稱為『入聚中』。自己觀察六根，尋求『我』而不可得，這被稱為『看諸舍』。完全不見人，觀察他人的六根也是空無一人，這被稱為『執瓦器悉空無物』。既然不見人，尋求事物也不可得，這是雙重地說明前面的兩種情況。停止不前進，這被稱為『即坐地』。接下來用大賊來比喻六塵（色、聲、香、味、觸、法六種外在事物）。諸佛如來懸設言教，這被稱為『聞空聲』。呵斥其中止住，所以說『咄哉』。重複前面的呵斥告誡，所以說『此聚空無居民』。舉出那六塵來恐嚇他，使他前進，所以說『是夜六大賊來』。六塵會損害善，所以被稱為『賊』。在黑暗的心中顯現，被稱為『夜來』。執取六塵會損傷喪失慧命，所以說『設遇命將不全』。應當如何勉勵他，讓他尋求出離的意願？下面比喻菩薩聽到過患而產生厭惡。 下面用大河來比喻諸種煩惱。被煩惱所漂沒，所以說為『河』。在修行中開始覺悟，所以說『路值』。教導開始而不寬恕，被稱為『漂急』。沒有道路能夠超越，被稱為『無船筏』。厭惡過患的心情深刻，所以說『怖畏』。修習各種行為來作為對治，被稱為『取種種草木為筏』。重新觀察得失，被稱為『更思惟』。觀察停留在原地有很多過失，所以說『設住當爲蛇等之所危害』。考慮到前進會有痛苦，所以說『若渡筏不可依』。爲了斷除煩惱乃至喪失生命，被稱為『沒水死』。捨棄退縮而選擇前進，所以說『寧死終不為彼蛇賊所害』。舉出最初和最後的情況，暫且說蛇和賊。修治來擬防障礙，被稱為『推草筏置』
【English Translation】 English version: Birth and death are called 『Return』 (Samsara). Looking back and understanding the faults of the Five Skandhas (form, feeling, perception, mental formations, and consciousness) is called 『Seeing the Five People』. Wholeheartedly detesting and turning away from the Five Skandhas is called 『Quickly Abandoning』. Next, using false intimacy to symbolize love. The continuous arising and ceasing of the Five Skandhas is difficult to perceive, which is called 『The knife held by the Hidden Treasure of Evil Means』. The arising of love from the Five Skandhas is called 『Sending Away One Person』. Because love is difficult to perceive, it is also called 『Secret』. In reality, it is a harmful appearance that caters to human emotions, which is called 『False Kindness』. Love can cause one to linger and be reluctant to leave, using a message to make this clear, so it is said 『Words, you can come back』. That person does not believe, symbolizing that the enlightened Bodhisattva knows the faults and does not comply. Next, using an empty gathering to symbolize the Six Entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind). Returning the heart to the Six Entrances is called 『Throwing into One Gathering』. The six roots (eyes, ears, nose, tongue, body, and mind) are where consciousness relies, so it is called a 『Settlement』. Hoping to observe the Six Entrances to avoid faults is called 『Desiring to Hide Oneself』. Concentrating on observing is called 『Entering the Gathering』. Observing one's own six roots, seeking 『I』 and not finding it, is called 『Looking at All the Houses』. Completely not seeing anyone, observing others' six roots is also empty and without anyone, which is called 『Holding a Clay Pot, All Empty and Without Anything』. Since one does not see anyone and cannot find things, this doubly explains the previous two situations. Stopping and not advancing is called 『Immediately Sitting Down』. Next, using great thieves to symbolize the Six Dusts (the six external objects: form, sound, smell, taste, touch, and dharma). All Buddhas and Tathagatas establish teachings in advance, which is called 『Hearing Empty Sounds』. Scolding those who dwell within, so it is said 『Alas』. Repeating the previous scolding and admonishment, so it is said 『This gathering is empty and without residents』. Bringing up those six dusts to frighten him, causing him to advance, so it is said 『Tonight, six great thieves come』. The six dusts harm goodness, so they are called 『Thieves』. Appearing in the dark heart is called 『Coming at Night』. Grasping the six dusts will damage and lose wisdom-life, so it is said 『If encountering, life will not be complete』. How should one encourage him to seek the will to leave? Below symbolizes the Bodhisattva hearing the faults and generating disgust. Below, using a great river to symbolize all kinds of afflictions. Being submerged by afflictions, so it is said to be a 『River』. Beginning to awaken in practice, so it is said 『Encountering on the Road』. Teaching begins and does not forgive, which is called 『Rushing Current』. There is no way to cross over, which is called 『No Boat or Raft』. The feeling of detesting faults is profound, so it is said 『Fear』. Practicing various actions as a countermeasure is called 『Taking Various Kinds of Grass and Wood as a Raft』. Re-observing gains and losses is called 『Further Contemplating』. Observing that staying in place has many faults, so it is said 『If staying, one will be harmed by snakes and the like』. Considering that advancing will have suffering, so it is said 『If crossing, the raft cannot be relied upon』. In order to cut off afflictions and even lose life, it is called 『Drowning to Death』. Abandoning retreat and choosing to advance, so it is said 『Rather die than be harmed by those snakes and thieves』. Bringing up the initial and final situations, temporarily speaking of snakes and thieves. Cultivating to prepare for preventing obstacles is called 『Pushing the Grass Raft Aside』.
之水中。人依行進名身倚上。求心手抱。厭觀腳蹋。正斷截流漸進名去。到大涅槃名達彼岸。受樂安隱。離苦無患。心意泰然顯前安隱。恐怖消除彰前無患。
下次合之。先合初喻。菩薩合前惶怖之人。得聞涅槃合聞切令觀身如篋合下四蛇。地水火風如四毒蛇舉以略合。
下廣合之。有九複次。初三如蛇。次一過蛇。次四如蛇。后一過蛇。初三如中初一複次能害如蛇。言見毒等辯喻顯法。見毒喻火。熱增赤現故說為見。觸毒喻蛇。地增身重故名為觸。噓毒喻風。風吹曰噓。亦有經本說為氣毒其義相似。嚙毒喻水。水漬名嚙。四大亦可彰法同喻。二性別如蛇。三常害如蛇。次一過者四蛇殺人不至三惡。四大殺人必至三惡。以身病時多作罪故。次四如中初一明其牽人作惡。為四大身多作罪故。第二明其獨能為害。第三明其性相乖反。第四明其難可親近。后一過者四蛇可以咒藥療治。四大不爾。如自喜下合人舍走。于中先舉諸佛菩薩同皆舍離明其可厭。菩薩思下修治舍離。
次合第二。先合旃陀。后合捨去。前中初言五旃陀羅即是五陰舉喻略合。云何下廣。廣中有其十六複次。初七觀陰如旃陀羅。菩薩觀陰過旃陀下有九複次。觀察五陰過旃陀羅。有智人下合去可知。次合第三詐親之喻。先合詐親。后合不
信。前中初言詐親名愛舉喻略合。下七複次廣以合之。七中前五明如詐親。后二明過。前中初一不覺害人。第二明其常伺人便。第三覆心令無見聞。見不見者凡夫二乘見生死過。以愛覆心還復不見。聞不聞者聞大菩提功德福利。以愛覆心還復不聞。第四明其無善詐現。第五明其相虛無實。后二過中初一明其始終難離。后一明其遠近難知。
一切眾生以愛結下合上不信。于中初先反明凡夫信愛故住。后明菩薩不信故去。前中初言眾生以愛遠大涅槃近生死等正顯其過。是故我下引說顯過。言三垢者當應是其三毒垢也。以彼愛結遠大涅槃近生死故。世尊說之為三垢中貪慾垢也。于現在事以無明下彰彼凡夫不離所以。怨詐不害有智人下辯明菩薩不信故去。
次合空聚。于中先合空聚之喻。后明菩薩修治舍離。前中初言聚即六人舉喻略合。下廣閤中有六複次。前五如聚。后一過聚。就前五中初空無人。觀內六入空無所有猶如空聚合投一聚。如彼怖下合入聚中窺看諸舍不見人等。先牒前喻。下合顯法。菩薩如是合上怖人。諦觀六入空無所有合看諸舍都不見人。不見眾生。一物之實合捉瓦器悉空無物。是故下結。二明凡所迷。三菩薩方覺。四煩惱住處。于中三句。一明煩惱處中安樂。二明煩惱處之不怖。三明煩惱同依。
【現代漢語翻譯】 現代漢語譯本： 信。前面「中初言詐親名愛舉喻略合」一句，是總括性地提出了以虛假的親近、愛戀為比喻，來簡略地概括其要點。接下來的七句「複次廣以合之」，則是進一步詳細地闡述並結合這些比喻。在這七句中，前五句說明其如同虛假的親近，后兩句說明其過患。前五句中，第一句說明其「不覺害人」，即在不知不覺中害人；第二句說明其「常伺人便」，即經常伺機而動；第三句「覆心令無見聞」，是指愛能矇蔽人心，使人無法看清真相，聽取真言。「見不見者凡夫二乘見生死過。以愛覆心還復不見」，意思是說，凡夫和二乘人雖然能看到生死的過患，但因為被愛所矇蔽，反而又看不見了。「聞不聞者聞大菩提功德福利。以愛覆心還復不聞」，意思是說，雖然聽聞到大菩提的功德和利益，但因為被愛所矇蔽，反而又聽不進去了。第四句說明其「無善詐現」，即沒有真正的善意，只是虛假的顯現；第五句說明其「相虛無實」，即外表虛假，沒有真實的內容。后兩句過患中，第一句說明其「始終難離」，即這種狀態始終難以擺脫；后一句說明其「遠近難知」，即難以辨別其遠近。
一切眾生以愛結下合上不信。于中初先反明凡夫信愛故住。后明菩薩不信故去。前中初言眾生以愛遠大涅槃近生死等正顯其過。是故我下引說顯過。言三垢者當應是其三毒垢也。以彼愛結遠大涅槃近生死故。世尊說之為三垢中貪慾垢也。于現在事以無明下彰彼凡夫不離所以。怨詐不害有智人下辯明菩薩不信故去。
接下來是結合空聚的比喻。其中，先結合空聚的比喻，然後說明菩薩如何修治和舍離。在前面的部分，首先說「聚即六人舉喻略合」，即用聚集的六個人來簡略地概括比喻的要點。接下來的「廣閤中有六複次」，則是進一步詳細地結合，其中有六個層次。前五個層次如同空聚，后一個層次說明其過患超過空聚。在前五個層次中，第一個層次是「空無人」，即觀察內在的六入（眼、耳、鼻、舌、身、意）空無所有，就像空的聚合一樣。如同「空聚合投一聚。如彼怖下合入聚中窺看諸舍不見人等」，就像害怕的人進入聚集地，窺視各個房屋，卻看不到人一樣。先引用前面的比喻，然後結合顯現佛法。菩薩也是這樣，結合上面的害怕的人的比喻，仔細觀察六入，空無所有，就像看各個房屋都看不到人一樣，看不到眾生的真實存在，一切事物都是空的，沒有實在的東西。因此，下面進行總結。第二點說明凡夫的迷惑之處，第三點說明菩薩才能覺悟，第四點說明煩惱的住處。在第四點中，有三句話，第一句說明煩惱在其中安樂，第二句說明在煩惱中不感到恐懼，第三句說明煩惱共同依存。
【English Translation】 English version: 'Faith. The initial statement 'Briefly combining the metaphor of deceptive intimacy, love, and examples' introduces the key points by using false closeness and affection as metaphors to briefly summarize the essentials. The following seven statements, 'Repeatedly elaborating and combining them,' further detail and integrate these metaphors. Among these seven statements, the first five explain how it is like false intimacy, and the last two explain its faults. In the first five statements, the first explains 'unconsciously harming people,' meaning harming people unknowingly; the second explains 'constantly seeking opportunities,' meaning frequently waiting for opportunities to act; the third, 'covering the mind, preventing seeing and hearing,' refers to how love can obscure the mind, preventing people from seeing the truth and hearing true words. 'Those who see and do not see are ordinary people and those of the Two Vehicles who see the faults of birth and death. Because the mind is covered by love, they do not see again,' meaning that although ordinary people and those of the Two Vehicles can see the faults of birth and death, they are blinded by love and cannot see them again. 'Those who hear and do not hear hear the merits and benefits of Great Bodhi. Because the mind is covered by love, they do not hear again,' meaning that although they hear the merits and benefits of Great Bodhi, they are blinded by love and cannot hear them. The fourth statement explains 'no good, falsely appearing,' meaning there is no true goodness, only a false appearance; the fifth statement explains 'appearance is empty, without substance,' meaning the exterior is false, without real content. In the last two faults, the first explains 'difficult to leave from beginning to end,' meaning this state is always difficult to escape; the last explains 'difficult to know from near and far,' meaning it is difficult to distinguish its distance.
All sentient beings, bound by love, unite the lower and the upper, and do not believe. Initially, it is stated in reverse that ordinary people abide because they believe in love, and then it is stated that Bodhisattvas leave because they do not believe. Initially, it is stated that sentient beings, because of love, distance themselves from great Nirvana and approach birth and death, which directly reveals the fault. Therefore, I cite and explain the fault below. The 'three defilements' should be the three poisons. Because of the bond of love, they distance themselves from great Nirvana and approach birth and death. The World Honored One speaks of it as the defilement of greed among the three defilements. In present matters, ignorance reveals why ordinary people do not leave. 'Enmity and deceit do not harm the wise,' clarifies that Bodhisattvas leave because they do not believe.
Next is combining the metaphor of the empty gathering. Among them, first combine the metaphor of the empty gathering, then explain how Bodhisattvas cultivate, purify and abandon. In the preceding part, it is first said that 'the gathering is six people, briefly combining the metaphor,' meaning using the gathering of six people to briefly summarize the key points of the metaphor. The following 'broad combination has six repetitions' further combines in detail, with six levels. The first five levels are like the empty gathering, and the last level explains that its faults exceed the empty gathering. In the first five levels, the first level is 'empty, without people,' meaning observing the inner six entrances (eye, ear, nose, tongue, body, mind) are empty and without anything, like an empty gathering. Like 'an empty gathering thrown into a gathering. Like those who are afraid enter the gathering and peep into the houses, not seeing people,' like a frightened person entering a gathering place, peeping into each house, but not seeing anyone. First quote the previous metaphor, then combine to reveal the Dharma. Bodhisattvas are also like this, combining the metaphor of the frightened person above, carefully observing the six entrances, empty and without anything, like seeing no one in each house, not seeing the real existence of sentient beings, everything is empty, without real substance. Therefore, the following is a summary. The second point explains the delusion of ordinary people, the third point explains that only Bodhisattvas can awaken, and the fourth point explains the dwelling place of afflictions. In the fourth point, there are three sentences, the first sentence explains that afflictions are comfortable in it, the second sentence explains that there is no fear in afflictions, and the third sentence explains that afflictions are mutually dependent.
五明空無物生人有想。后一過者世間聚落或時有人或時無人。六入不爾一向無人。智者知下辯明菩薩修治舍離。何故是中已言六賊。舍遠空聚元由畏賊故此舉之。
次合六賊。先合六賊。后合捨去。前中初言賊即六塵舉喻略合。下廣閤中。有十四複次。初五複次明塵如賊。次一過賊。能劫三世一切善故。次六復如。后二復過。能劫三界一切善故。合去可知。
下合河喻。先合彼河。后合求渡。前中初言河即煩惱舉喻略合。下廣合之。于中有其十二複次。初五如河。次三過河。于中初一明壞身心及諸善法。二能漂溺三界人天。三唯菩薩六行能渡。世河不爾。次二如河。后二過河。于中初明闡提沒中余不能救。后明二乘七覺不竭。河不如是。是以言過。如畏人下合上求度文別有三。一合畏故取草為筏。先牒前喻。后合可知。二依乘此下超合向前推筏水中身倚而去。三修涅槃者作是思下卻合更思我設住此當爲蛇等之所危害。寧沒水死終不為彼蛇賊所害。以忍受故不生漏者結明菩薩能斷念漏。菩薩尚下舉因況果明佛無漏。
上來廣明如來非漏。云何如來非無漏下明非無漏。先問后辯。
上來廣明一切不定。以是緣下總以結之。先結如來。后結凡夫。二乘不定略而不結。
前問次答。德王白下德
【現代漢語翻譯】 現代漢語譯本 五明（五種明處，即聲明、工巧明、醫方明、因明、內明）空無物，但眾生卻因此產生種種想法。經過一段時間后，世間的村落有時有人居住，有時無人居住。六入（眼、耳、鼻、舌、身、意六種感覺器官）則不然，總是空無一人。智者瞭解這些，並能清楚辨明，菩薩通過修行來捨棄這些。為什麼這麼說呢？因為前面已經說過六賊（色、聲、香、味、觸、法六塵）。捨棄遠離空聚，根本原因在於畏懼賊寇，所以才舉出這個例子。 接下來是合六賊之喻。先是合六賊，然後是合捨去。前面一開始說『賊』，就是用六塵來作比喻，是簡略的合喻。下面詳細的合喻中，有十四個『複次』（進一步）。最初五個『複次』說明六塵如同賊寇。下一個『複次』說明賊寇能劫奪三世（過去、現在、未來）的一切善法。接下來的六個『複次』如同賊寇。最後兩個『複次』說明賊寇能劫奪三界（欲界、色界、無色界）的一切善法。合捨去之喻，可以自己理解。 下面是合河流之喻。先是合那條河，然後是合求渡河。前面一開始說『河』，就是用煩惱來作比喻，是簡略的合喻。下面詳細的合喻中，有十二個『複次』。最初五個『複次』如同河流。接下來的三個『複次』超過河流。其中第一個說明河流會破壞身心以及各種善法。第二個說明河流能漂溺三界的人天眾生。第三個說明只有菩薩的六度萬行才能渡過。世間的河流不是這樣。接下來的兩個『複次』如同河流。最後兩個『複次』超過河流。其中第一個說明闡提（斷善根的人）沉沒其中，其他人無法救助。第二個說明二乘（聲聞、緣覺）的七覺支（七種覺悟的因素）無法使河流乾涸。河流不是這樣，所以說是『超過』。 如同畏懼人一樣，下面是合上面求渡河的文，另外有三個部分。一是合畏懼的緣故而取草為筏。先是照應前面的比喻，然後是合喻，可以自己理解。二是依靠乘坐這個筏，超越合喻，向前推動木筏，身體倚靠著前進。三是修行涅槃的人這樣思考，然後卻合喻，更進一步思考，我如果住在這裡，將會被蛇等所危害。寧願淹死在水中，最終也不被那些蛇賊所害。因為忍受的緣故，不生漏者（煩惱），總結說明菩薩能斷除念漏（由念頭產生的煩惱）。菩薩尚且如此，舉因來比況果，說明佛沒有煩惱。 上面廣泛說明如來沒有煩惱。『云何如來非無漏下』（為什麼如來不是沒有煩惱呢？）下面說明如來不是沒有煩惱。先是提問，然後是辯論。 上面廣泛說明一切都是不定的。『以是緣下』（因為這個緣故）總的用結論來總結。先總結如來，然後總結凡夫。二乘的不定，簡略而不總結。 前面是提問，接下來是回答。『德王白下』（德王稟白）
【English Translation】 English version The five kinds of knowledge (Five Vidyas: Śabdavidyā (grammar), Śilpavidyā (arts and crafts), Cikitsāvidyā (medicine), Hetuvidyā (logic), and Adhyātmavidyā (spiritual knowledge)) are empty and without substance, yet people have thoughts about them. After a period of time, settlements in the world are sometimes inhabited and sometimes uninhabited. The six entrances (the six sense organs: eye, ear, nose, tongue, body, and mind) are not like that; they are always empty of people. The wise understand this and can clearly discern it. Bodhisattvas cultivate and abandon these things. Why is this said? Because it has already been said that there are six thieves (the six sense objects: form, sound, smell, taste, touch, and dharma). Abandoning and staying away from empty gatherings is fundamentally due to fear of thieves, so this example is given. Next is the analogy of combining the six thieves. First, combine the six thieves, then combine the abandonment. In the beginning, the word 'thief' is used to represent the six sense objects as a metaphor, which is a brief combination. In the detailed combination below, there are fourteen 'furthermore' (again). The first five 'furthermore' explain that the six sense objects are like thieves. The next 'furthermore' explains that thieves can rob all the good deeds of the three times (past, present, and future). The following six 'furthermore' are like thieves. The last two 'furthermore' explain that thieves can rob all the good deeds of the three realms (desire realm, form realm, and formless realm). The analogy of combining abandonment can be understood by oneself. Below is the analogy of the river. First, combine that river, then combine seeking to cross. In the beginning, the word 'river' is used to represent afflictions as a metaphor, which is a brief combination. In the detailed combination below, there are twelve 'furthermore'. The first five 'furthermore' are like rivers. The next three 'furthermore' exceed rivers. The first of these explains that rivers destroy body, mind, and all good dharmas. The second explains that rivers can drown beings in the three realms. The third explains that only the Bodhisattva's six perfections can cross over. Worldly rivers are not like this. The next two 'furthermore' are like rivers. The last two 'furthermore' exceed rivers. The first of these explains that those who have cut off their roots of good (Icchantikas) are submerged in it, and others cannot save them. The second explains that the seven factors of enlightenment of the Two Vehicles (Śrāvakas and Pratyekabuddhas) cannot dry up the river. Rivers are not like this, so it is said to 'exceed'. Like fearing people, below is the combination of the text above about seeking to cross the river, with three separate parts. First, it combines taking grass to make a raft because of fear. First, it corresponds to the previous metaphor, then the combination can be understood by oneself. Second, relying on riding this raft, surpassing the combination, pushing the raft forward, leaning on it with the body to move forward. Third, those who cultivate Nirvana think in this way, and then combine the metaphor, thinking further, if I stay here, I will be harmed by snakes and so on. Rather drown in the water, and ultimately not be harmed by those snake thieves. Because of endurance, those who do not generate outflows (kleshas), summarize and explain that Bodhisattvas can cut off the outflows of thought (afflictions arising from thoughts). Bodhisattvas are still like this, using the cause to compare the result, explaining that Buddhas have no outflows. Above, it is extensively explained that the Tathagata has no outflows. 'Why is the Tathagata not without outflows below?' Below, it explains that the Tathagata is not without outflows. First, ask the question, then debate. Above, it is extensively explained that everything is impermanent. 'Because of this reason below' (以是緣下), it is summarized with a conclusion. First, summarize the Tathagata, then summarize ordinary beings. The impermanence of the Two Vehicles is brief and not summarized. The previous was the question, and next is the answer. 'Virtue King reports below' (德王白下)
王領解。誠如聖教一切不定領佛前言。以不定故當知如來亦不畢竟入于涅槃領佛前意。以斯驗求。前說不定宗顯如來不畢竟滅以成上義。
前就涅槃明不聞聞。次就如來佛性等法明不聞聞。
自下第三於前文中有未解者問答重顯。顯前何義。前就涅槃不聞聞中明佈施等是涅槃因六波羅蜜大涅槃因。德王前者牒問如來。如來於彼但為解釋佈施等行是波羅蜜非波羅蜜。未為解釋涅槃大小。故今此中問答顯之。德王先問。如佛先說修大涅槃不聞聞中有涅槃大涅槃領佛前言。云何涅槃云何大涅槃請佛解釋。
下佛先嘆。后正答之。答中初先分小異大。大名不可思議已下釋大異小。前中有四。一立喻以分。二約喻顯法。三釋前法。四解前喻。初列十喻是第一段。涅槃亦爾有涅槃大涅槃是第二段。
云何已下是第三段。于中初先明小異大。常樂我凈乃名大下彰大異小。前中初問云何涅槃。下對釋之。釋中初明欲界涅槃是小非大。若凡夫下明凡二乘斷結涅槃是小非大。
前中初列五種涅槃。五中前四說欲界樂以為涅槃。后一宣說欲界善法以為涅槃。觀骨去貪云何欲善。此欲界中思慧觀行伏結非斷故名欲界。次明此五是小非大。何以下釋。明此五種翻對疾過故名涅槃。非畢竟盡所以非大。以飢渴故顯初
【現代漢語翻譯】 現代漢語譯本： 王領悟瞭解。確實如您聖教所說，一切都是不確定的，領悟佛陀之前所說的話。因為不確定，應當知道如來（Tathagata，佛的稱號）也不會完全進入涅槃（Nirvana，佛教術語，指解脫的狀態），領悟佛陀之前的意圖。通過這個驗證和探求。之前所說的不定宗（Anityata，佛教術語，指無常的教義）彰顯瞭如來不會完全寂滅，從而成就了至上的意義。
之前是就涅槃來說明不聞和聞。接下來就如來佛性（Buddha-nature，佛教術語，指一切眾生皆具成佛的可能性）等法來說明不聞和聞。
從下面開始第三部分，對於前面文章中沒有理解的地方進行問答，重新顯明。顯明前面什麼意義呢？前面就涅槃的不聞聞中說明佈施（Dana，佛教術語，指給予）等是涅槃的因，六波羅蜜（Six Paramitas，佛教術語，指六種達到彼岸的方法）是大涅槃的因。德王（德行之王）之前是請問如來。如來對於那些只是解釋佈施等行為是波羅蜜，不是波羅蜜。沒有解釋涅槃的大小。所以現在這裡通過問答來顯明它。德王先問。如佛陀之前所說，修習大涅槃不聞聞中有涅槃和大涅槃，領悟佛陀之前所說的話。什麼是涅槃？什麼又是大涅槃？請佛陀解釋。
下面佛陀先讚歎，然後正式回答。回答中首先區分小涅槃和大涅槃。大涅槃名為不可思議，以下解釋大涅槃與小涅槃的不同。前面有四個部分。一是設立比喻來區分。二是借用比喻來顯明佛法。三是解釋前面的佛法。四是解釋前面的比喻。首先列舉十個比喻是第一段。涅槃也是這樣，有涅槃和大涅槃是第二段。
『云何已下』（如何以下）是第三段。其中首先說明小涅槃與大涅槃的不同。『常樂我凈乃名大下』（常、樂、我、凈才稱為大涅槃）彰顯大涅槃與小涅槃的不同。前面首先詢問什麼是涅槃。下面進行對釋。解釋中首先說明欲界（Desire Realm，佛教術語，指眾生因慾望而輪迴的世界）的涅槃是小涅槃，不是大涅槃。『若凡夫下』（如果凡夫以下）說明凡夫和二乘（聲聞乘和緣覺乘，佛教術語，指兩種小乘修行者）斷除煩惱的涅槃是小涅槃，不是大涅槃。
前面首先列舉五種涅槃。五種涅槃中，前四種是說把欲界的快樂當作涅槃。后一種是宣說把欲界的善法當作涅槃。『觀骨去貪云何欲善』（觀察白骨去除貪慾，為什麼是欲界的善法）？這是因為在欲界中，通過思惟和智慧的觀察修行來降伏煩惱，而不是斷除煩惱，所以稱為欲界。接下來說明這五種是小涅槃，不是大涅槃。『何以下釋』（為什麼以下解釋）？說明這五種翻來覆去，迅速消逝，所以稱為涅槃。不是究竟的止息，所以不是大涅槃。因為有飢渴，所以顯現最初的涅槃。
【English Translation】 English version: Wang understands. Indeed, as your holy teachings say, everything is uncertain, understanding what the Buddha said before. Because of uncertainty, it should be known that the Tathagata (title of the Buddha) will also not completely enter Nirvana (Buddhist term for the state of liberation), understanding the Buddha's previous intention. Through this verification and inquiry. The previously stated doctrine of Anityata (Buddhist term for impermanence) highlights that the Tathagata will not completely pass away, thereby achieving the supreme meaning.
Previously, it was about explaining non-hearing and hearing in relation to Nirvana. Next, it will be about explaining non-hearing and hearing in relation to the Buddha-nature (Buddhist term for the potential for all beings to become Buddhas) and other dharmas of the Tathagata.
From below begins the third part, with questions and answers re-explaining what was not understood in the previous text. What meaning is being clarified from before? Previously, in the non-hearing and hearing of Nirvana, it was explained that giving (Dana, Buddhist term for generosity) and other practices are the cause of Nirvana, and the Six Paramitas (Buddhist term for the six perfections) are the cause of Great Nirvana. The King of Virtue previously asked the Tathagata. The Tathagata only explained that the acts of giving and other practices are Paramitas, not non-Paramitas. He did not explain the size of Nirvana. Therefore, here, it is clarified through questions and answers. The King of Virtue first asks. As the Buddha previously said, in the practice of Great Nirvana, in non-hearing and hearing, there is Nirvana and Great Nirvana, understanding what the Buddha said before. What is Nirvana? What is Great Nirvana? Please explain, Buddha.
Below, the Buddha first praises, then formally answers. In the answer, first differentiate between small Nirvana and Great Nirvana. Great Nirvana is called inconceivable; below explains the difference between Great Nirvana and small Nirvana. There are four parts before. First, establish a metaphor to differentiate. Second, use the metaphor to reveal the Dharma. Third, explain the previous Dharma. Fourth, explain the previous metaphor. First, listing ten metaphors is the first section. Nirvana is also like this, there is Nirvana and Great Nirvana is the second section.
'Yun He Yi Xia' (What follows 'How'?) is the third section. Among them, first explain the difference between small Nirvana and Great Nirvana. 'Chang Le Wo Jing Nai Ming Da Xia' (Constancy, joy, self, and purity are called Great Nirvana) highlights the difference between Great Nirvana and small Nirvana. Previously, first ask what Nirvana is. Below is the explanation. In the explanation, first explain that the Nirvana of the Desire Realm (Buddhist term for the world where beings are reborn due to desires) is small Nirvana, not Great Nirvana. 'Ruo Fan Fu Xia' (If ordinary people below) explains that the Nirvana of ordinary people and the Two Vehicles (Sravaka and Pratyekabuddha, Buddhist terms for two types of Hinayana practitioners) who have cut off afflictions is small Nirvana, not Great Nirvana.
Previously, first list five types of Nirvana. Among the five types of Nirvana, the first four say that the pleasure of the Desire Realm is taken as Nirvana. The last one proclaims that the good dharmas of the Desire Realm are taken as Nirvana. 'Guan Gu Qu Tan Yun He Yu Shan' (Observing bones to remove greed, why is it a good dharma of the Desire Realm)? This is because in the Desire Realm, afflictions are subdued through contemplation and wisdom, rather than being cut off, so it is called the Desire Realm. Next, explain that these five are small Nirvana, not Great Nirvana. 'He Yi Xia Shi' (Why explain below)? It explains that these five turn back and forth and quickly disappear, so they are called Nirvana. It is not ultimate cessation, so it is not Great Nirvana. Because there is hunger and thirst, the initial Nirvana is revealed.
非大。病顯第二。怖顯第三。略不舉貧。貪顯第五。
下次明其凡夫二乘斷結涅槃是小非大。先舉后釋。舉中先就欲界辨之。若凡聲聞標人別法。或因世俗或因聖道約治顯滅。六行斷結名世俗道。十六行斷名為聖道。分相論之。凡用世俗。聲聞偏用聖道斷結。以實具論。凡夫如上。聲聞通用。于中分別曲有三義。一見修分別。斷見諦惑但用聖道。斷修道惑二道並用。二就修中約地分別。斷欲界結至無取有二道並治。非想一地唯局聖道。等智斷結攀上斷下。非想一地無上可攀所以不斷。三就欲界至無所有約人分別。利人偏用聖道斷結。鈍人不定。或用聖道或世俗道。今且分相。凡用世俗聖用聖道斷欲界結亦名涅槃。約障辯滅。能斷初禪至非想等。舉上二界結盡涅槃。凡夫斷結至無所有。聲聞斷結通盡非想。此皆非大。
上來舉竟。下次釋之。言何以故徴前起后。此等能斷三界煩惱何故非大。下對釋之。還生煩惱釋前凡夫斷結非大。不能永盡所以非大。有習氣下釋前聲聞斷結非大。四義釋之。一殘結未盡所以非大。二迷同執別所以非大。三迷別執同所以非大。四所得非是常樂我凈所以非大。就初段中有習氣故略以標舉。云何下廣。先問次釋。聲聞緣覺有煩惱氣對問總釋。所謂下別。謂我身等有為法中煩惱余習
【現代漢語翻譯】 非大。病顯第二。怖顯第三。略不舉貧。貪顯第五。
下次明其凡夫二乘斷結涅槃是小非大。先舉后釋。舉中先就欲界辨之。若凡聲聞標人別法。或因世俗或因聖道約治顯滅。六行斷結名世俗道。十六行斷名為聖道。分相論之。凡用世俗。聲聞偏用聖道斷結。以實具論。凡夫如上。聲聞通用。于中分別曲有三義。一見修分別。斷見諦惑但用聖道。斷修道惑二道並用。二就修中約地分別。斷欲界結至無取有二道並治。非想一地唯局聖道。等智斷結攀上斷下。非想一地無上可攀所以不斷。三就欲界至無所有約人分別。利人偏用聖道斷結。鈍人不定。或用聖道或世俗道。今且分相。凡用世俗聖用聖道斷欲界結亦名涅槃。約障辯滅。能斷初禪至非想等。舉上二界結盡涅槃。凡夫斷結至無所有。聲聞斷結通盡非想。此皆非大。
上來舉竟。下次釋之。言何以故徴前起后。此等能斷三界煩惱何故非大。下對釋之。還生煩惱釋前凡夫斷結非大。不能永盡所以非大。有習氣下釋前聲聞斷結非大。四義釋之。一殘結未盡所以非大。二迷同執別所以非大。三迷別執同所以非大。四所得非是常樂我凈所以非大。就初段中有習氣故略以標舉。云何下廣。先問次釋。聲聞緣覺有煩惱氣對問總釋。所謂下別。謂我身等有為法中煩惱余習
【English Translation】 Not great. Manifestation of disease is second. Manifestation of fear is third. Briefly, poverty is not mentioned. Greed is the fifth.
Next, it will be clarified that the Nirvana of ordinary people and the two vehicles (二乘) [Shravakas and Pratyekabuddhas] who have severed their bonds is small and not great. First, present the argument, then explain it. In the presentation, first discuss it in terms of the Desire Realm (欲界). If ordinary Shravakas (聲聞) [hearers or disciples of Buddha] are distinguished by person and different dharmas, they are either due to worldly or sacred paths, and their elimination is manifested according to the treatment. Severing bonds through the six practices is called the worldly path. Severing bonds through the sixteen practices is called the sacred path. Discussing their distinctions, ordinary people use the worldly path. Shravakas primarily use the sacred path to sever bonds. In reality, ordinary people are as described above. Shravakas use both. Among these, there are three subtle distinctions. First, the distinction between seeing and cultivating. Severing the delusions of the Path of Seeing (見諦惑) only uses the sacred path. Severing the delusions of the Path of Cultivation (修道惑) uses both paths. Second, within cultivation, distinguish according to the realms. Severing the bonds of the Desire Realm up to the Realm of No-thingness (無所有) uses both paths. The Realm of Neither Perception nor Non-Perception (非想) is limited to the sacred path. Equal wisdom severs bonds by climbing upwards and severing downwards. The Realm of Neither Perception nor Non-Perception has nothing above to climb, so it is not severed. Third, distinguish according to people from the Desire Realm up to the Realm of No-thingness. Sharp individuals primarily use the sacred path to sever bonds. Dull individuals are uncertain, using either the sacred path or the worldly path. For now, let's distinguish their characteristics. Ordinary people use the worldly path, and the sacred use the sacred path to sever the bonds of the Desire Realm, which is also called Nirvana (涅槃). Discussing elimination in terms of obstacles, it can sever up to the Realm of Neither Perception nor Non-Perception. Presenting the Nirvana where the bonds of the upper two realms are exhausted, ordinary people sever bonds up to the Realm of No-thingness. Shravakas sever bonds completely up to the Realm of Neither Perception nor Non-Perception. All of these are not great.
Having finished the presentation above, next explain it. 'Why is this so?' raises the question and initiates the following. Why are these able to sever the afflictions of the Three Realms (三界) but are not great? The following answers and explains it. 'Still giving rise to afflictions' explains why the severing of bonds by ordinary people is not great. Because they cannot be completely eliminated, they are not great. 'Having habitual tendencies' explains why the severing of bonds by Shravakas is not great. It is explained in four ways. First, because residual bonds are not exhausted, it is not great. Second, because of confusion between sameness and clinging to differences, it is not great. Third, because of confusion between differences and clinging to sameness, it is not great. Fourth, because what is attained is not permanent, blissful, self, and pure (常樂我凈), it is not great. In the first section, 'having habitual tendencies' is briefly highlighted. 'How is it?' expands on it. First, ask, then explain. Shravakas and Pratyekabuddhas (緣覺) [Solitary Realizers] have the energy of afflictions, answering and explaining in general. 'What is meant by' distinguishes it. It refers to the residual habits of afflictions in conditioned dharmas such as 'I,' 'body,' etc.
。諸佛如來入于涅槃等無為法中煩惱余習。諸佛如來入于涅槃謂佛實滅。此迷如來涅槃之性。無樂無我唯有常凈四義不具此迷涅槃。二乘何故計佛涅槃無我無樂唯在常凈。彼不見實。又謂如來無常遷逼不得自在故說無我。謂佛心滅無所覺知故說無樂。言佛永滅故說為常。滅去惑累所以言凈。問曰。上說聲聞于佛具起四倒。今以何故但言起二。釋言聲聞實于佛身具起四倒。佛身有故於佛涅槃唯起二倒。涅槃無為是常凈故。問曰。下說二乘涅槃但有樂凈而無我常。今此文中何故異彼。解云。二乘說佛涅槃同已所得有寂滅樂。謂佛滅后同已灰燼無覺知樂故言無樂。大乘說彼小乘涅槃終須遷轉。又所滅心當必還生。故曰無常。小乘謂已所得涅槃究竟永寂。將已所得類佛涅槃故說為常。問曰。此倒二乘正起。云何名為煩惱習氣。解云。前明凡夫邪曲具起八倒。學小凡夫亦于如來起此倒心。二乘猶起故說為習。又對二乘所斷煩惱有此殘結故說為習。是名下結。此初段竟。
佛法眾僧有差別相是第二段迷同執別。如來畢竟入涅槃下是第三段迷別執同。不知如來別異二乘謂同二乘畢竟涅槃。聲聞緣覺諸佛涅槃等無差別。以是義下結明非大。何以故下是第四段明其所得。體非常樂我凈法故所以非大。先徴后辯。問曰。下說二乘涅槃
【現代漢語翻譯】 現代漢語譯本：諸佛如來進入涅槃（Nirvana，寂滅）等無為法（unconditioned dharma，不生不滅的法則）中，還殘留著煩惱的習氣。諸佛如來進入涅槃，意味著佛陀真正滅度。這種理解是迷惑瞭如來涅槃的真實性質。涅槃並非沒有快樂，沒有真我，而是具備常、樂、我、凈四種功德，如果缺少這些理解，就是對涅槃的迷惑。二乘（指聲聞乘和緣覺乘）為什麼認為佛陀涅槃沒有真我，沒有快樂，只有常和凈呢？因為他們沒有見到實相。他們還認為如來是無常的，遷流變化的，不能得到自在，所以說沒有真我。認為佛陀的心識滅盡，沒有覺知，所以說沒有快樂。說佛陀永遠滅度，所以說是常。滅去了迷惑和煩惱，所以說是凈。有人問：上面說聲聞（Śrāvaka，聽聞佛法而悟道的修行者）對佛陀完全生起四種顛倒見（四倒，常樂我凈的顛倒），現在為什麼只說生起兩種顛倒見？解釋說，聲聞實際上對佛陀的身體完全生起四種顛倒見，因為佛身是存在的，所以對佛陀的涅槃只生起兩種顛倒見。涅槃是無為法，是常和凈的。有人問：下面說二乘的涅槃只有樂和凈，而沒有真我和常，為什麼這段經文和那段經文不一樣？解釋說，二乘認為佛陀的涅槃和他們已經得到的寂滅之樂相同。認為佛陀滅度后和他們一樣灰飛煙滅，沒有覺知之樂，所以說沒有快樂。大乘（Mahāyāna，大乘佛教）認為小乘（Hinayana，小乘佛教）的涅槃最終需要遷轉，而且所滅的心識終究會再次產生，所以說是無常。小乘認為他們已經得到的涅槃是究竟永恒寂滅的，將他們已經得到的涅槃比作佛陀的涅槃，所以說是常。有人問：這種顛倒見是二乘修行者真正生起的，為什麼稱為煩惱習氣？解釋說，前面說明凡夫邪曲地完全生起八種顛倒見，學習小乘的凡夫也對如來生起這種顛倒見。二乘仍然生起這種顛倒見，所以說是習氣。而且對於二乘所斷除的煩惱，還有這種殘餘的結縛，所以說是習氣。這叫做下結。這是第一段的結束。 佛法僧（Buddha, Dharma, Sangha，佛教三寶）有差別相，這是第二段，迷惑于相同而執著於差別。如來畢竟進入涅槃下，這是第三段，迷惑於差別而執著于相同。不知道如來和二乘的差別，認為和二乘一樣畢竟進入涅槃。聲聞、緣覺（Pratyekabuddha，不依師教，自己覺悟的修行者）、諸佛的涅槃沒有差別。因為這個原因下，總結說明不是大乘。為什麼下，是第四段，說明他們所證得的涅槃的體性不是常、樂、我、凈的法，所以不是大乘。先提出問題，然後辯論。有人問：下面說二乘的涅槃
【English Translation】 English version: The Tathagatas (諸佛如來，'Thus-gone ones') who have entered Nirvana (涅槃，'liberation') and the unconditioned dharmas (無為法，'unconditioned principles') still possess residual traces of afflictions. The Tathagatas entering Nirvana implies that the Buddha has truly passed away. This understanding is a delusion regarding the true nature of the Tathagata's Nirvana. Nirvana is not without bliss or self; rather, it possesses the four qualities of permanence, bliss, self, and purity. Lacking these qualities constitutes a delusion about Nirvana. Why do the Two Vehicles (二乘，'Śrāvakayāna and Pratyekabuddhayāna') believe that the Buddha's Nirvana lacks self and bliss, and only possesses permanence and purity? It is because they do not see reality. Furthermore, they believe that the Tathagata is impermanent, subject to change and compulsion, and therefore say there is no self. They say there is no bliss because the Buddha's mind is extinguished and has no awareness. They say it is permanent because the Buddha is eternally extinguished. They say it is pure because defilements and afflictions are eliminated. Someone asks: Above, it was said that Śrāvakas (聲聞，'listeners') completely generate the four inverted views (四倒，'four inversions') regarding the Buddha. Why is it now said that they only generate two? The explanation is that Śrāvakas actually generate all four inverted views regarding the Buddha's body. Because the Buddha's body exists, they only generate two inverted views regarding the Buddha's Nirvana. Nirvana is unconditioned and is permanent and pure. Someone asks: Below, it is said that the Nirvana of the Two Vehicles only has bliss and purity, and lacks self and permanence. Why is this passage different from that one? The explanation is that the Two Vehicles say that the Buddha's Nirvana is the same as the bliss of extinction they have already attained. They believe that after the Buddha's passing, he is like them, reduced to ashes and without awareness of bliss, so they say there is no bliss. The Mahāyāna (大乘，'Great Vehicle') says that the Nirvana of the Hinayana (小乘，'Small Vehicle') ultimately needs to change, and the extinguished mind will inevitably be reborn, so it is said to be impermanent. The Hinayana believes that the Nirvana they have already attained is ultimately and eternally extinguished, comparing the Nirvana they have already attained to the Buddha's Nirvana, so they say it is permanent. Someone asks: These inverted views are truly generated by the Two Vehicles, so why are they called residual traces of afflictions? The explanation is that earlier, it was explained that ordinary people generate all eight inverted views in a distorted way. Ordinary people who study the Hinayana also generate these inverted views regarding the Tathagata. The Two Vehicles still generate these inverted views, so they are called residual traces. Furthermore, regarding the afflictions that the Two Vehicles have eliminated, there are still these remaining bonds, so they are called residual traces. This is called the lower bond. This is the end of the first section. The Buddha, Dharma, and Sangha (佛法僧，'Three Jewels') have different characteristics; this is the second section, being deluded about sameness and clinging to difference. 'The Tathagata ultimately enters Nirvana' below is the third section, being deluded about difference and clinging to sameness. Not knowing the difference between the Tathagata and the Two Vehicles, they believe that they ultimately enter Nirvana like the Two Vehicles. The Nirvana of Śrāvakas, Pratyekabuddhas (緣覺，'Solitary Buddhas'), and Buddhas are not different. Because of this reason below, it is concluded that it is not Mahāyāna. Why below is the fourth section, explaining that the nature of the Nirvana they have attained is not the dharma of permanence, bliss, self, and purity, so it is not Mahāyāna. First, a question is raised, then a debate. Someone asks: Below, it is said that the Nirvana of the Two Vehicles
有樂有凈。今以何故說之皆無。此通宣說身智等故。又設分有少故名無。
上來一段明小異大常樂我凈乃名大者彰大異小。
自下第四廣釋前喻。釋之不盡。前十喻中但釋海河山城眾生及人六門。地王天道四門不釋。王之大小辯城具顯不勞更釋。就所釋中皆初立喻后約顯法。
辯河喻中。聲聞緣覺乃至十住不見佛性名為涅槃非大涅槃者涅槃大小進退不定乃有三階。一簡聖異凡。凡夫所得一向是小。三乘賢聖所得皆大。問曰。二乘所得涅槃云何名大。分大為小故小即大。故經說言汝等所行是菩薩道。所行既爾所得亦然二簡大異小。凡夫二乘所得名小。佛菩薩得通名為大。故上文言菩薩住于大般涅槃種種示觀。三簡果異因。凡夫二乘菩薩所得斯名為小。以未見 斷惑不窮不得常樂我凈等故。諸佛所得獨名為大。以見佛性斷惑究竟具足常樂我凈法故。此義如下。第七德中具廣分別。今此所論義當後門。
辯城喻中八萬乃至一萬處者。此就三昧法門辨處。就解人中結名大夫。
上來第一分小異大。自下第二釋大異小。三義釋之。一嘆深顯大。二對因顯大。三備德顯大。初中大名不可思議總嘆顯深。下別顯之。眾生不信對下顯深。佛菩薩見寄上顯深。前言菩薩所得非大。今以何義言菩薩見。以諸
【現代漢語翻譯】 現代漢語譯本： 『有樂有凈』，現在因為什麼緣故說它們都是『無』呢？這是因為普遍宣說身智等法。又或者因為它們所分得的少，所以稱之為『無』。
上面一段說明小乘的『異』和大乘的『常樂我凈』，是爲了彰顯大乘的『異』于小乘。
從下面開始，第四部分廣泛地解釋前面的比喻。但並沒有完全解釋。前面的十個比喻中，只解釋了海、河、山、城、眾生和人這六個方面。地、王、天、道這四個方面沒有解釋。國王的大小在辯論城池時已經充分顯示，不需要再解釋。在所解釋的內容中，都是先設立比喻，然後用比喻來顯明佛法。
在辯論河流的比喻中，聲聞乘、緣覺乘乃至十住位的菩薩，因為沒有見到佛性，所以把（小乘的）涅槃當作（真正的大）涅槃，這說明涅槃的大小、進退是不確定的，因此有三個階段。第一，區分聖人和凡人。凡夫所得的涅槃一向是小的。三乘的賢聖所得的涅槃都是大的。有人問：二乘所得的涅槃為什麼稱為『大』呢？因為將大的涅槃分割成小的涅槃，所以小的涅槃實際上就是大的涅槃。所以經中說：『你們所行的是菩薩道。』既然所行的是菩薩道，那麼所得的涅槃也是如此。第二，區分大乘和小乘。凡夫和二乘所得的涅槃稱為『小』。佛和菩薩所得的涅槃統稱為『大』。所以上文說：『菩薩安住于大般涅槃，種種示現。』第三，區分果和因。凡夫、二乘和菩薩所得的涅槃都可以稱為『小』，因為他們沒有見到佛性，斷除煩惱不徹底，不能得到常、樂、我、凈等功德。諸佛所得的涅槃才獨自稱為『大』，因為他們見到了佛性，斷除煩惱徹底，具足常、樂、我、凈等功德。這個意義在下面的第七德中會詳細分別。現在這裡所討論的意義相當於後面的第三個階段。
在辯論城池的比喻中，『八萬乃至一萬處』，這是就三昧法門來辨別處所。在理解的人中，總結他們為『大夫』。
上面是第一部分，說明小乘的『異』于大乘。從下面開始是第二部分，解釋大乘的『異』于小乘。用三個方面來解釋：第一，讚歎深奧來顯示大乘的偉大。第二，通過因來顯示大乘的偉大。第三，具備功德來顯示大乘的偉大。在第一方面中，用『不可思議』這個大名來總括讚歎，顯示大乘的深奧。下面分別顯示。眾生不相信，通過下文來顯示深奧。佛菩薩的見解，寄託在上文來顯示深奧。前面說菩薩所得的涅槃不是大的，現在又用什麼意義說菩薩能見到（佛性）呢？因為諸...
【English Translation】 English version: 'There is joy and purity.' Now, for what reason are they said to be all 'non-existent'? This is because of the universal declaration of the skandhas (form, feeling, perception, mental formations, and consciousness), wisdom, and other dharmas. Or, it is because what they obtain is little, hence they are called 'non-existent'.
The above paragraph explains the 'difference' of the Small Vehicle (Hinayana) and the 'eternality, joy, self, and purity' of the Great Vehicle (Mahayana), in order to highlight the 'difference' of the Great Vehicle from the Small Vehicle.
From below begins the fourth part, extensively explaining the previous metaphors. However, it is not a complete explanation. Among the previous ten metaphors, only the six aspects of sea, river, mountain, city, sentient beings, and people are explained. The four aspects of earth, king, heaven, and path are not explained. The greatness of the king has been fully displayed in the debate about the city, so there is no need for further explanation. In the content that is explained, the metaphor is first established, and then the Dharma is revealed through the metaphor.
In the debate about the river metaphor, the Shravakas (listeners), Pratyekabuddhas (solitary realizers), and even the Bodhisattvas of the Ten Abodes, because they have not seen the Buddha-nature (Buddha-dhatu), regard (the Nirvana of the Small Vehicle) as (the true Great) Nirvana. This shows that the size and progress of Nirvana are uncertain, so there are three stages. First, distinguish between saints and ordinary people. The Nirvana obtained by ordinary people is always small. The Nirvana obtained by the virtuous and holy ones of the Three Vehicles is all great. Someone asks: Why is the Nirvana obtained by the Two Vehicles called 'great'? Because the great Nirvana is divided into small Nirvanas, the small Nirvana is actually the great Nirvana. Therefore, the sutra says: 'What you are practicing is the Bodhisattva path.' Since what is practiced is the Bodhisattva path, then what is obtained is also the same. Second, distinguish between the Great Vehicle and the Small Vehicle. The Nirvana obtained by ordinary people and the Two Vehicles is called 'small'. The Nirvana obtained by Buddhas and Bodhisattvas is collectively called 'great'. Therefore, the above text says: 'Bodhisattvas abide in the Great Nirvana and manifest various forms.' Third, distinguish between result and cause. The Nirvana obtained by ordinary people, the Two Vehicles, and Bodhisattvas can all be called 'small' because they have not seen the Buddha-nature, have not completely eradicated afflictions, and cannot obtain the virtues of eternity, joy, self, and purity. Only the Nirvana obtained by the Buddhas is called 'great' because they have seen the Buddha-nature, have completely eradicated afflictions, and possess the virtues of eternity, joy, self, and purity. This meaning will be explained in detail in the seventh virtue below. The meaning discussed here corresponds to the third stage mentioned above.
In the debate about the city metaphor, 'eighty thousand to ten thousand places' refers to distinguishing the locations based on the Samadhi (concentration) Dharma gate. Among those who understand, they are summarized as 'great men'.
The above is the first part, explaining the 'difference' of the Small Vehicle from the Great Vehicle. From below is the second part, explaining the 'difference' of the Great Vehicle from the Small Vehicle. It is explained in three aspects: First, praising the profound to show the greatness of the Great Vehicle. Second, showing the greatness of the Great Vehicle through the cause. Third, showing the greatness of the Great Vehicle by possessing virtues. In the first aspect, the great name 'inconceivable' is used to summarize the praise, showing the profundity of the Great Vehicle. The following shows it separately. Sentient beings do not believe, which is shown through the following text. The views of Buddhas and Bodhisattvas are entrusted to the above text to show the profundity. It was previously said that the Nirvana obtained by Bodhisattvas is not great, but now in what sense is it said that Bodhisattvas can see (the Buddha-nature)? Because the...
菩薩未能窮證前說非大。隨分契會故此云見。
對因顯中先問后釋。多因緣得故名為大。于中初法次喻后合。
備德顯中雲何複名重問起發。下對釋之。明具常樂我凈義故名之為大。先明我義。初法后喻。法中有四。一舉大我釋大涅槃。二舉自在釋成大我。三廣顯自在成彼大我。四就大我結大涅槃。有大我故名大涅槃是初段也。涅槃無我大自在故名為大我第二段也。宣說有我懼同情取故說無我。雖無神主而有自在故名為我。云何名為大自在下第三段也。先徴后辯。有八舉數。進任由己故名自在。下辯其相。一多少自在。二大小自在。三輕舉自在。四自在自在。亦得名為所作自在。于中有三。一示無量形各令有心。佛心充遍故令有之。二作一事令人異辯。三住一土十方齊現。五根用自在。一一根中具一切用。六知法自在一切諸法自然現心而無分別。七起說自在於教於義說之無盡。雖有所說心無分別。八遍滿自在。身充法界。此第三竟。如是大我名涅槃下是第四段。就我結成涅槃大義。下以喻顯。大涅槃中具八自在名多珍異。德義曠周名曰無邊。皆先立喻后合可知。
次以大樂顯涅槃大。先總標舉。下別顯之。初舉四數大涅槃中無有受樂。但有此下四種樂故名之為樂。下辯其相。先問后釋。一斷受樂。
【現代漢語翻譯】 現代漢語譯本 菩薩尚未完全證實之前所說的並非真實。只是隨分隨力地領會，因此稱之為『見』。
爲了通過因來顯明，先提問后解釋。因為多種因緣聚合才能成就，所以稱為『大』。其中先說法，再用比喻，最後總結。
爲了通過完備的功德來顯明，用『為何又稱之為重』來提問以引發討論。下面進行解釋。說明具備常、樂、我、凈的意義，所以稱之為『大』。先說明『我』的意義。先說法，後用比喻。法中有四點：一是舉出『大我』來解釋『大涅槃』（Mahā-nirvāṇa）。二是舉出『自在』來成就『大我』。三是廣泛地闡釋『自在』來成就那個『大我』。四是就『大我』來總結『大涅槃』。因為有『大我』，所以稱為『大涅槃』，這是第一段。涅槃沒有『我』，因為『大自在』的緣故，所以稱為『大我』，這是第二段。宣說有『我』，害怕與外道相同，所以說『無我』。雖然沒有神的主宰，但有自在，所以稱為『我』。『如何稱之為大自在』，這是第三段。先提問，后辯論。有八種舉例。進退任由自己，所以稱為『自在』。下面辨析它的相狀。一是多少自在。二是大小自在。三是輕舉自在。四是自在自在。也可以稱之為所作自在。其中有三點：一是示現無量形體，讓每個形體都有心。因為佛心充滿一切，所以能讓它們有心。二是做一件事，讓人有不同的理解。三是住在一個國土，十方世界同時顯現。五是根用自在。每一個根中都具備一切作用。六是知法自在，一切諸法自然地在心中顯現而沒有分別。七是起說自在，在教義上說之不盡。雖然有所說，心中卻沒有分別。八是遍滿自在。身體充滿法界。這是第三段結束。像這樣的大我，名為涅槃，下面是第四段。就『我』來總結成就涅槃的『大』義。下面用比喻來顯明。大涅槃中具備八種自在，名為多種珍奇。功德意義廣闊周遍，稱作無邊。都是先建立比喻，然後總結，可以知道。
其次用『大樂』來顯明涅槃的『大』。先總的標舉。下面分別地顯明。先舉出四種數量。大涅槃中沒有感受快樂，但因為有下面四種樂，所以稱之為樂。下面辨析它的相狀。先提問后解釋。一是斷受樂。
【English Translation】 English version Bodhisattvas have not yet fully proven that what was said before is not true. They only comprehend according to their capacity, hence it is called 'seeing'.
To reveal through cause, first ask and then explain. Because it is obtained through many causes and conditions, it is called 'Great' (Mahā). Among them, first the Dharma (law), then the analogy, and finally the conclusion.
To reveal through complete virtues, the question 'Why is it also called weighty?' is raised to initiate discussion. The following explains it. It is called 'Great' because it possesses the meanings of permanence (nitya), bliss (sukha), self (ātman), and purity (subha). First, explain the meaning of 'self'. First the Dharma, then the analogy. There are four points in the Dharma: First, cite the 'Great Self' (Mahātman) to explain 'Great Nirvana' (Mahā-nirvāṇa). Second, cite 'sovereignty' (自在, Skt: vaśitā) to accomplish the 'Great Self'. Third, extensively explain 'sovereignty' to accomplish that 'Great Self'. Fourth, conclude 'Great Nirvana' based on the 'Great Self'. Because there is a 'Great Self', it is called 'Great Nirvana', this is the first section. Nirvana has no 'self', because of 'Great Sovereignty', it is called 'Great Self', this is the second section. Declaring that there is a 'self' is feared to be the same as externalists, so it is said 'no-self' (anātman). Although there is no divine ruler, there is sovereignty, so it is called 'self'. 'How is it called Great Sovereignty?', this is the third section. First ask, then debate. There are eight examples. Advancing and retreating are up to oneself, so it is called 'sovereignty'. The following analyzes its characteristics. First, sovereignty over quantity. Second, sovereignty over size. Third, sovereignty over light movement. Fourth, sovereignty over sovereignty. It can also be called sovereignty over what is done. Among them, there are three points: First, showing limitless forms, allowing each form to have a mind. Because the Buddha's mind pervades everything, it allows them to have a mind. Second, doing one thing, causing people to have different understandings. Third, dwelling in one land, the ten directions appear simultaneously. Fifth, sovereignty over the function of the senses. Each sense possesses all functions. Sixth, sovereignty over knowing the Dharma, all Dharmas naturally appear in the mind without discrimination. Seventh, sovereignty over arising and speaking, in teaching and meaning, speaking is inexhaustible. Although there is something spoken, the mind has no discrimination. Eighth, sovereignty over pervasiveness. The body fills the Dharma realm. This is the end of the third section. Such a Great Self is called Nirvana, the following is the fourth section. Concluding the 'Great' meaning of Nirvana based on the 'self'. The following uses an analogy to reveal. Great Nirvana possesses eight sovereignties, called many treasures. The meaning of virtue is vast and pervasive, called boundless. All are first established with an analogy, then concluded, which can be known.
Next, use 'Great Bliss' (Mahā-sukha) to reveal the 'Greatness' of Nirvana. First, generally state it. The following reveals it separately. First, cite four quantities. There is no experiencing of bliss in Great Nirvana, but because there are the following four kinds of bliss, it is called bliss. The following analyzes its characteristics. First ask, then explain. First, the bliss of cessation of suffering.
二寂靜樂。三覺知樂。四不壞樂。亦名常樂。斷受樂者地持論中說滅盡定以為斷受。此說涅槃。文中有三。一正明斷受以之為樂。二樂有二下對彼凡夫樂受辯異。三有三受下對彼凡夫舍受辯異。前中斷樂列其名字。此言即顯斷受義也。諸受皆斷樂受最勝。對勝以彰偏言斷樂。不斷樂下釋彼斷受以為樂義。先反后順。以不斷樂名為苦故。斷去樂受得名為樂。反中初言不斷樂者則名為苦。如上文說名為壞苦名為行苦。若有苦者不名大樂不得名為涅槃大樂。順中斷樂則無有苦翻向初句。無苦無樂名為大樂翻向後句。無彼樂受則無行壞二種苦故名無苦樂。涅槃之性無苦樂下明斷受樂是涅槃。以是義下將義顯體成涅槃大。
次對凡夫樂受辯異。說樂濫彼故須辯異。先舉。次列。下辯其異。凡樂無常是故無樂簡凡異聖。諸佛常樂故名大樂彰聖異凡。
下對凡夫舍受辯異。前說斷樂相同舍受故須辯異。先舉三受。次列三名。下就辯異。不苦不樂是亦為苦舍異涅槃。是亦名為行苦壞苦。涅槃雖同不苦不樂然名大樂涅槃異舍。以大樂下將義顯體成涅槃大。
寂靜樂中先列其名。此猶是前寂滅樂也。息苦名寂。涅槃性寂彰彼寂樂是涅槃樂。何以下釋。以大寂下將義顯體成涅槃大。
覺知樂中先列其名。非一切下釋
【現代漢語翻譯】 現代漢語譯本 二、寂靜樂（Nirvana-sukha，涅槃之樂）。三、覺知樂（Bodhi-sukha，菩提之樂）。四、不壞樂（Avināśa-sukha，不滅之樂），也稱為常樂（Nitya-sukha，永恒之樂）。關於斷受樂（Nirodha-vedanā-sukha，滅盡受之樂），《地持論》（Yogācārabhūmi-śāstra）中說滅盡定（Nirodha-samāpatti）是斷受。這裡說的是涅槃（Nirvana）。這段文字有三個部分。一、正面說明斷受是樂。二、『樂有二』，下面對比凡夫的樂受，辨別其差異。三、『有三受』，下面對比凡夫的舍受，辨別其差異。前面中斷樂列出其名字，這裡說就明顯是斷受的意義。諸受都斷了，樂受是最殊勝的。爲了顯示殊勝，所以偏說斷樂。『不斷樂』下面解釋斷受作為樂的意義。先反說，后順說。因為不斷的樂稱為苦。斷去樂受才能稱為樂。反說中，首先說不斷樂就稱為苦。如上文所說，稱為壞苦（vipariṇāma-duḥkha，變壞之苦），稱為行苦（saṃskāra-duḥkha，行蘊之苦）。如果有苦，就不能稱為大樂，不能稱為涅槃大樂。順說中，斷樂就沒有苦，對應反說的第一句。無苦無樂稱為大樂，對應反說的后一句。沒有那些樂受，就沒有行苦和壞苦兩種苦，所以稱為無苦樂。『涅槃之性無苦樂』，下面說明斷受樂是涅槃。『以是義』，下面將意義顯現本體，成就涅槃大樂。 其次，對比凡夫的樂受，辨別其差異。因為說樂容易和凡夫的樂混淆，所以需要辨別其差異。先提出，再列舉，下面辨別其差異。凡夫的樂是無常的，所以不是真正的樂，這是簡別凡夫和聖人的不同。諸佛的樂是常樂，所以稱為大樂，這是彰顯聖人和凡夫的不同。 下面對比凡夫的舍受，辨別其差異。前面說斷樂和舍受相似，所以需要辨別其差異。先提出三受（tri-vedanā，三種感受），再列出三個名稱，下面就辨別其差異。『不苦不樂是亦為苦』，舍受和涅槃不同。這也是行苦和壞苦。涅槃雖然也同樣是不苦不樂，但稱為大樂，涅槃和舍受不同。『以大樂』，下面將意義顯現本體，成就涅槃大樂。 寂靜樂中，先列出其名稱。這仍然是前面的寂滅樂。息滅苦就稱為寂靜。涅槃的性質是寂靜，彰顯那個寂靜樂就是涅槃樂。『何以』，下面解釋。『以大寂』，下面將意義顯現本體，成就涅槃大樂。 覺知樂中，先列出其名稱。『非一切』，下面解釋。
【English Translation】 English version Two, the Bliss of Tranquility (Nirvana-sukha). Three, the Bliss of Awareness (Bodhi-sukha). Four, the Bliss of Imperishability (Avināśa-sukha), also known as Eternal Bliss (Nitya-sukha). Regarding the Bliss of Cessation of Sensation (Nirodha-vedanā-sukha), the Yogācārabhūmi-śāstra states that the Cessation Attainment (Nirodha-samāpatti) is the cessation of sensation. This refers to Nirvana. This passage has three parts. One, it directly explains that the cessation of sensation is bliss. Two, 'There are two kinds of bliss,' below it contrasts the bliss experienced by ordinary beings, distinguishing their differences. Three, 'There are three sensations,' below it contrasts the sensation of equanimity experienced by ordinary beings, distinguishing their differences. Earlier, the names of the bliss of cessation were listed; this statement clearly indicates the meaning of the cessation of sensation. When all sensations are ceased, the bliss of cessation is the most supreme. To highlight its supremacy, it is specifically referred to as the bliss of cessation. 'Non-cessation of bliss' below explains the meaning of cessation of sensation as bliss. First, it presents the opposite view, then the correct view. Because non-cessation of bliss is called suffering. Only by ceasing the sensation of bliss can it be called bliss. In the opposite view, it first states that non-cessation of bliss is called suffering. As mentioned above, it is called the suffering of change (vipariṇāma-duḥkha), and the suffering of conditioned existence (saṃskāra-duḥkha). If there is suffering, it cannot be called great bliss, it cannot be called the great bliss of Nirvana. In the correct view, the cessation of bliss has no suffering, corresponding to the first sentence of the opposite view. No suffering, no bliss is called great bliss, corresponding to the latter sentence of the opposite view. Without those sensations of bliss, there are no two kinds of suffering, the suffering of conditioned existence and the suffering of change, therefore it is called no suffering, no bliss. 'The nature of Nirvana is no suffering, no bliss,' below it explains that the bliss of cessation of sensation is Nirvana. 'By this meaning,' below it manifests the essence through meaning, accomplishing the great bliss of Nirvana. Next, it contrasts the bliss experienced by ordinary beings, distinguishing their differences. Because the term 'bliss' can be confused with the bliss of ordinary beings, it is necessary to distinguish their differences. First, it introduces, then lists, and below it distinguishes their differences. The bliss of ordinary beings is impermanent, therefore it is not true bliss, this distinguishes ordinary beings from the noble ones. The bliss of the Buddhas is eternal bliss, therefore it is called great bliss, this highlights the difference between the noble ones and ordinary beings. Below it contrasts the sensation of equanimity experienced by ordinary beings, distinguishing their differences. Earlier it was said that the cessation of bliss is similar to the sensation of equanimity, therefore it is necessary to distinguish their differences. First, it introduces the three sensations (tri-vedanā), then lists the three names, and below it distinguishes their differences. 'Neither suffering nor bliss is also suffering,' the sensation of equanimity is different from Nirvana. This is also the suffering of conditioned existence and the suffering of change. Although Nirvana is also neither suffering nor bliss, it is called great bliss, Nirvana is different from the sensation of equanimity. 'By great bliss,' below it manifests the essence through meaning, accomplishing the great bliss of Nirvana. In the Bliss of Tranquility, it first lists its name. This is still the previously mentioned Bliss of Quiescence. The cessation of suffering is called tranquility. The nature of Nirvana is tranquility, highlighting that the Bliss of Tranquility is the bliss of Nirvana. 'Why?' below it explains. 'By great tranquility,' below it manifests the essence through meaning, accomplishing the great bliss of Nirvana. In the Bliss of Awareness, it first lists its name. 'Not all,' below it explains.
知為樂。先反后順。以大樂下將義顯體成涅槃大。
不壞樂中先列其名。生死法中破壞名苦。是故涅槃不壞名樂。身若壞下釋彼不壞以為樂義。先反后順。以大樂下將義顯體成涅槃大。
世間名下釋難顯常成涅槃大。釋何等難。德王上言涅槃有名即是無常。佛今釋之。涅槃之名無而強立故得為常。常故名大。經文之中雖不言常其義正當。文中有二。一明涅槃無名強立。二譬如有法不可稱下約前所顯彰涅槃大。前中初先泛明一切世俗名字置立不同。先舉二門。后辯可知。下約顯法。涅槃如是無因強立同向後門。于中初法次喻后合。下明大中。先喻后合。
下以凈義顯涅槃大。凈故名大總以標舉。下別顯之。先問舉數。何等四下問以辯相。初一果凈。第二因凈。此二斷德。第三身凈。第四心凈。此二行德。如地持中亦說四凈。一者身凈。二者心凈。三境界凈。四者智凈。彼身與心與此相似。境凈智凈與此不同。法門差別不可一等。
初果凈中二十五有名為不凈。能斷名凈正解凈義。凈即涅槃攝德歸體。亦名有下拂疑顯德。疑有二種。一無。二有。聞前永斷二十五有謂言全無。故今拂遣如是涅槃亦得名有。聞其說有謂同世有。故復拂遣涅槃非有隨俗說有。于中初法次喻后合。此論斷德故言非有。若
【現代漢語翻譯】 現代漢語譯本： 知為樂（認識到涅槃是快樂）。先否定后肯定。以大樂（偉大的快樂）來顯示涅槃的體性，成就涅槃的偉大。 『不壞樂中先列其名』（在不壞的快樂中首先列出它的名稱）。生死法中，破壞被稱為苦。因此，涅槃不壞，被稱為樂。『身若壞下釋彼不壞以為樂義』（身體如果壞滅，就解釋那不壞的意義，認為那是快樂的意義）。先否定后肯定。以大樂（偉大的快樂）來顯示涅槃的體性，成就涅槃的偉大。 『世間名下釋難顯常成涅槃大』（世間的名稱以下，解釋困難，顯示常，成就涅槃的偉大）。解釋什麼困難？德王（菩薩名）先前說涅槃有名，那就是無常。佛現在解釋它。涅槃的名稱本來沒有，是勉強建立的，所以可以成為常。因為是常，所以稱為大。經文之中雖然沒有說常，但它的意義正是如此。文中有二：一，說明涅槃沒有名稱，是勉強建立的；二，『譬如有法不可稱下約前所顯彰涅槃大』（譬如有一種法不可稱量，以下根據前面所顯示的來彰顯涅槃的偉大）。前面部分，首先泛泛地說明一切世俗名字的設定不同。先舉出兩個方面，後面辯論就可以知道了。以下根據所顯現的法。涅槃就像這樣，沒有原因地勉強建立，與後面的方面相同。其中先說法，然後是比喻，最後是總結。以下說明偉大之中，先是比喻，然後是總結。 『下以凈義顯涅槃大』（以下用清凈的意義來顯示涅槃的偉大）。因為清凈，所以稱為大，總的用這個來標舉。以下分別顯示它。先提問舉出數量。『何等四下問以辯相』（哪四種？以下提問來辨別它們的相）。第一是果凈（果位的清凈）。第二是因凈（因位的清凈）。這兩種是斷德（斷除煩惱的功德）。第三是身凈（身體的清凈）。第四是心凈（內心的清凈）。這兩種是行德（修行的功德）。如《地持經》中也說四種清凈：一是身凈，二是心凈，三是境界凈，四是智凈。那裡的身凈和心凈與這裡相似。境界凈和智凈與這裡不同。法門的差別，不可以一概而論。 『初果凈中二十五有名為不凈。能斷名凈正解凈義』（最初的果凈中，二十五有被稱為不凈。能夠斷除它，就稱為凈，正確地解釋了清凈的意義）。清凈就是涅槃，收攝功德歸於本體。『亦名有下拂疑顯德』（也稱為有，以下消除疑惑，顯示功德）。疑惑有兩種：一，沒有；二，有。聽到前面說永遠斷除二十五有，就說完全沒有了。所以現在消除這種看法，像這樣的涅槃也可以稱為有。聽到說有，就說和世間所有的一樣。所以又消除這種看法，涅槃並非像隨順世俗所說的有。其中先說法，然後是比喻，最後是總結。此論是斷德，所以說非有。如果...
【English Translation】 English version: Knowing is joy (Realizing that Nirvana is joy). First negate, then affirm. Use great joy (supreme joy) to reveal the essence of Nirvana and accomplish the greatness of Nirvana. 'In the joy of non-destruction, first list its name' (In the joy of non-destruction, first list its name). In the Dharma of birth and death, destruction is called suffering. Therefore, Nirvana is non-destructive and is called joy. 'If the body is destroyed, explain the meaning of non-destruction as the meaning of joy' (If the body is destroyed, explain the meaning of non-destruction, considering it the meaning of joy). First negate, then affirm. Use great joy (supreme joy) to reveal the essence of Nirvana and accomplish the greatness of Nirvana. 'Below the name of the world, explain the difficulty, reveal permanence, and accomplish the greatness of Nirvana' (Below the name of the world, explain the difficulty, reveal permanence, and accomplish the greatness of Nirvana). What difficulty is being explained? Devaraja (name of a Bodhisattva) previously said that Nirvana has a name, which means it is impermanent. The Buddha now explains it. The name of Nirvana originally does not exist, it is forcibly established, so it can become permanent. Because it is permanent, it is called great. Although the sutra does not mention permanence, its meaning is precisely that. There are two points in the text: first, it explains that Nirvana has no name and is forcibly established; second, 'For example, if there is a Dharma that cannot be measured, below, according to what was previously revealed, manifest the greatness of Nirvana' (For example, if there is a Dharma that cannot be measured, below, according to what was previously revealed, manifest the greatness of Nirvana). In the previous part, it first generally explains that the establishment of all worldly names is different. First, it presents two aspects, and later discussion will make it clear. Below, it is based on the revealed Dharma. Nirvana is like this, forcibly established without a cause, the same as the later aspect. Among them, first the Dharma, then the metaphor, and finally the summary. Below, in explaining greatness, first the metaphor, and then the summary. 'Below, use the meaning of purity to reveal the greatness of Nirvana' (Below, use the meaning of purity to reveal the greatness of Nirvana). Because of purity, it is called great, generally using this to highlight it. Below, it is shown separately. First, ask and list the quantity. 'What four? Below, ask to distinguish their characteristics' (What four? Below, ask to distinguish their characteristics). The first is fruit purity (purity of the fruit position). The second is cause purity (purity of the cause position). These two are the virtues of cutting off (the merit of cutting off afflictions). The third is body purity (purity of the body). The fourth is mind purity (purity of the mind). These two are the virtues of practice (the merit of practice). As in the Bodhisattvabhumi Sutra, four purities are also mentioned: first, body purity; second, mind purity; third, realm purity; and fourth, wisdom purity. The body purity and mind purity there are similar to here. The realm purity and wisdom purity are different from here. The differences in Dharma doors cannot be generalized. 'In the initial fruit purity, the twenty-five existences are called impure. Being able to cut them off is called purity, correctly explaining the meaning of purity' (In the initial fruit purity, the twenty-five existences are called impure. Being able to cut them off is called purity, correctly explaining the meaning of purity). Purity is Nirvana, gathering merits and returning to the essence. 'Also called existence, below, dispel doubts and reveal merits' (Also called existence, below, dispel doubts and reveal merits). There are two kinds of doubts: first, non-existence; second, existence. Hearing that the twenty-five existences are forever cut off, it is said that there is nothing at all. So now dispel this view, such Nirvana can also be called existence. Hearing that it is called existence, it is said that it is the same as all that exists in the world. So again dispel this view, Nirvana is not like the existence spoken of according to worldly customs. Among them, first the Dharma, then the metaphor, and finally the summary. This treatise is on the virtues of cutting off, so it says non-existence. If...
據身心二凈以論實有非無。
第二門中業凈列名。次辯其相。凡業不凈舉穢顯凈。佛業清凈彰凈異穢。以大凈下將義顯體成涅槃大。
第三門中身凈列名。次辯其相。身若無常舉穢顯凈。如來常下彰凈異穢。以大凈下將義顯體成涅槃大。
第四門中心凈列名。次辯其相。有漏不凈舉穢顯凈。佛無漏下彰凈異穢。以大凈下將義顯體成涅槃大。
是名初德總以結之。
第二德中初問。次辯。后總結之。辯中宣說五通為體。義如別章。此應具論。文中初先開列章門。昔所不得而今得者是身通中轉變神通。凡夫二乘所不能得菩薩得之。余皆如是。不見而見是天眼通。不聞而聞是天耳通。不到而到是身通中飛行神通。十方遠處餘人不到菩薩能到。此與初門同是身通。何不一處在此別列。為彰身中作用別故。不知今知是其他心宿命二通。下辯其相。解初門中文別有三。一問答總顯。二別對二乘彰昔不得而今得義。三別對凡夫。初中先問。所謂神通對問略辯。
第二段中先舉二數。內外列名。隨事作用名之為外。依理髮通說之為內。下辯其相。明其外者與外道共。不說以為昔所未得。內中有于大小之別。大與小異是故名為昔所未得。辯外可知。內中初先牒以舉數。次列二名。下顯不同。菩薩所
【現代漢語翻譯】 現代漢語譯本：根據身和心二者的清凈來論證實有，並非虛無。
第二門中，將業的清凈列出名稱。接下來辨析它的相狀。凡夫的業是不清凈的，通過舉出污穢來顯示清凈。佛的業是清凈的，彰顯清凈不同於污穢。用『大凈』來將義理顯現本體，成就涅槃的偉大。
第三門中，將身的清凈列出名稱。接下來辨析它的相狀。如果身是無常的，通過舉出污穢來顯示清凈。如來的身是常的，彰顯清凈不同於污穢。用『大凈』來將義理顯現本體，成就涅槃的偉大。
第四門中，將心的清凈列出名稱。接下來辨析它的相狀。有漏的心是不清凈的，通過舉出污穢來顯示清凈。佛的心是無漏的，彰顯清凈不同於污穢。用『大凈』來將義理顯現本體，成就涅槃的偉大。
以上是第一個功德的總括。
第二個功德中，先提問，然後辨析，最後總結。辨析中宣說五神通為本體，義理如同其他章節。這裡應該詳細論述。文中首先開列章節。過去沒有得到而現在得到的，是身通中的轉變神通。凡夫和二乘（聲聞乘和緣覺乘）所不能得到，菩薩能夠得到。其餘的也是這樣。不見而見，是天眼通。不聞而聞，是天耳通。不到而到，是身通中的飛行神通。十方遠處其他人不能到達，菩薩能夠到達。這與第一個門相同，都是身通。為什麼不放在一處，而在這裡單獨列出？是爲了彰顯身通中作用的不同。不知道而現在知道，是他心通和宿命通。下面辨析它們的相狀。解釋第一個門，文中區別有三：一是問答總的顯示；二是分別針對二乘，彰顯過去沒有得到而現在得到的意義；三是分別針對凡夫。最初先提問，所謂神通，通過問答略微辨析。
第二段中，先舉出兩個數字，內外列出名稱。隨著事情的作用，稱之為外。依據道理而發出的神通，稱之為內。下面辨析它們的相狀。說明外神通與外道（佛教以外的修行者）相同。所以不說成是過去沒有得到的。內神通中有大小的區別。大神通與小神通不同，因此稱之為過去沒有得到的。辨析外神通可以知道。內神通中，首先引用來舉出數字，然後列出兩個名稱。下面顯示不同。菩薩所
【English Translation】 English version: Based on the purity of both body and mind, it is argued that reality exists and is not non-existent.
In the second section, the purity of karma is listed by name. Next, its characteristics are discussed. Ordinary karma is impure, using defilement to reveal purity. The Buddha's karma is pure, highlighting the difference between purity and defilement. Using 'Great Purity' to manifest the essence through meaning, achieving the greatness of Nirvana (Nirvana).
In the third section, the purity of the body is listed by name. Next, its characteristics are discussed. If the body is impermanent, using defilement to reveal purity. The Tathagata's (如來) body is permanent, highlighting the difference between purity and defilement. Using 'Great Purity' to manifest the essence through meaning, achieving the greatness of Nirvana.
In the fourth section, the purity of the mind is listed by name. Next, its characteristics are discussed. The mind with outflows (有漏) is impure, using defilement to reveal purity. The Buddha's mind is without outflows, highlighting the difference between purity and defilement. Using 'Great Purity' to manifest the essence through meaning, achieving the greatness of Nirvana.
This is the summary of the first virtue.
In the second virtue, first there is a question, then a discussion, and finally a summary. The discussion proclaims the five supernormal powers (五通) as the essence, the meaning of which is like other chapters. This should be discussed in detail here. The text first lists the chapter headings. What was not obtained in the past but is obtained now is the transformation supernormal power (轉變神通) within the body supernormal power (身通). Ordinary people and the two vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) cannot obtain it, but Bodhisattvas can. The rest are the same. Seeing without seeing is the divine eye power (天眼通). Hearing without hearing is the divine ear power (天耳通). Arriving without arriving is the flying supernormal power (飛行神通) within the body supernormal power. Bodhisattvas can reach distant places in the ten directions (十方) that others cannot reach. This is the same as the first section, both being body supernormal powers. Why not put them in one place but list them separately here? It is to highlight the different functions within the body supernormal power. Knowing what was not known before is the mind-reading supernormal power (他心通) and the knowledge of past lives (宿命通). The following discusses their characteristics. Explaining the first section, there are three distinctions in the text: first, a general display through questions and answers; second, specifically targeting the two vehicles to highlight the meaning of what was not obtained in the past but is obtained now; third, specifically targeting ordinary people. Initially, a question is asked first, and the so-called supernormal powers are briefly discussed through questions and answers.
In the second paragraph, two numbers are first mentioned, and inner and outer are listed by name. What is named 'outer' is according to the function of the matter. What is named 'inner' is according to the principle of developing the power. The following discusses their characteristics. It is explained that the outer supernormal powers are shared with non-Buddhists (外道). Therefore, it is not said that they were not obtained in the past. There are differences between large and small within the inner supernormal powers. The large and small supernormal powers are different, so they are called what was not obtained in the past. The outer supernormal powers can be known through discussion. Within the inner supernormal powers, the numbers are first cited, and then the two names are listed. The following shows the differences. What the Bodhisattva
得不與聲聞辟支佛共略顯不同。下廣顯之。先問次辯。二乘神通一心一作不得眾多明小異大。菩薩不下彰大異小。先辯后釋。以得涅槃之勢力故。是則下結。
自下第三別對凡夫明昔不得。又復云何重問起發。身心自在對問略辯。何以下釋。于中初先明凡異聖。凡夫身心不得自在總明異聖。或心隨身或身隨心別顯異聖。云何下釋。菩薩不下辯聖異凡。是則下結。
複次菩薩所現身下超釋第四不到而到。何故不次。此與初門同是身通。故因向前辯明菩薩身心自在不相隨逐。乘即就之明能到也。於此文中有七複次。一明菩薩所現身相多如微塵遍至十方。二能變身細如微塵遍至十方。三能化大身入一塵中。四能以一聲遍聞十方。五能身心大小自在不相隨逐。六能身心作業自在不相隨逐。七能以一身令人異見。初中先辯。后總結之。
第二段中何故複名昔所未到重問起發。下對釋之。聲聞辟支所不能到舉小顯大。菩薩能到明大異小。是故下結。一切聲聞辟支佛等重顯前小。聲聞辟支不能變身如細微塵至恒沙界是一不及。身若動時心亦隨動是二不及。菩薩不下重顯前大。菩薩不爾心雖不動翻向後句。身無不至翻向初句。是名下結。第三段中初明菩薩能化大身入一塵中。菩薩化身如三千界是其一能。以此大身入
【現代漢語翻譯】 現代漢語譯本： 不能與聲聞（Śrāvakayāna，小乘）和辟支佛（Pratyekabuddha，緣覺）共同稍微顯現不同之處。下面廣泛地顯現它。先提問，然後辨析。二乘（Śrāvakayāna and Pratyekabuddha）的神通一心一意地運作，不能眾多，說明小乘與大乘的不同。菩薩（Bodhisattva）在下面彰顯大乘與小乘的不同。先辨析，后解釋。因為獲得了涅槃（Nirvana）的勢力。『是則』下面總結。 從下面第三部分開始，特別針對凡夫說明過去不能做到。『又復云何』再次提問以引發。身心自在地對問，簡略地辨析。『何以』下面解釋。其中首先說明凡夫與聖人的不同。凡夫的身心不能自在，總括地說明與聖人的不同。或者心隨身，或者身隨心，分別地顯示與聖人的不同。『云何』下面解釋。菩薩在下面辨析聖人與凡夫的不同。『是則』下面總結。 再次，菩薩所顯現的身相在下面超越地解釋第四個『不到而到』。為什麼不按順序？這與第一個門相同，都是身通。因此接著向前辨明菩薩的身心自在，不互相隨逐。乘著這個機會說明能夠到達。在這段文字中有七個『複次』。一、說明菩薩所顯現的身相多如微塵，遍至十方。二、能夠變身細如微塵，遍至十方。三、能夠化現大身進入一粒微塵中。四、能夠以一聲遍聞十方。五、能夠身心大小自在，不互相隨逐。六、能夠身心作業自在，不互相隨逐。七、能夠以一身令人產生不同的見解。第一個『複次』中先辨析，然後總結。 第二段中，為什麼又名為『昔所未到』，再次提問以引發。下面針對此進行解釋。聲聞（Śrāvakayāna）和辟支佛（Pratyekabuddha）所不能到達，舉小以顯大。菩薩（Bodhisattva）能夠到達，說明大乘與小乘的不同。『是故』下面總結。『一切聲聞辟支佛等』再次顯現前面的小乘。聲聞（Śrāvakayāna）和辟支佛（Pratyekabuddha）不能變身如細微塵至恒河沙數的世界，這是一處不及。身體如果動時，心也隨之而動，這是二處不及。菩薩在下面再次顯現前面的大乘。菩薩不是這樣，心雖然不動，反而指向後面的句子。身無不至，反而指向最初的句子。『是名』下面總結。第三段中，首先說明菩薩能夠化現大身進入一粒微塵中。菩薩化現的身如三千大千世界，這是他的一個能力。以此大身進入
【English Translation】 English version: It cannot be shown to be slightly different from the Śrāvakayāna (Hearer Vehicle) and Pratyekabuddha (Solitary Buddha). Below, it is extensively revealed. First, a question is asked, then it is debated. The supernatural powers of the Two Vehicles (Śrāvakayāna and Pratyekabuddha) operate with a single mind and cannot be numerous, illustrating the difference between the small and the great. The Bodhisattva (Enlightenment Being) below demonstrates the difference between the great and the small. First, debate, then explain. Because of obtaining the power of Nirvana (Liberation). 'Therefore,' below concludes. From the third section below, specifically addressing ordinary beings, it explains what could not be done in the past. 'Again, how' raises the question again to initiate. The body and mind freely question and answer, briefly debating. 'Why' explains below. Among them, first, clarify the difference between ordinary beings and sages. The body and mind of ordinary beings cannot be free, generally explaining the difference from sages. Either the mind follows the body, or the body follows the mind, separately showing the difference from sages. 'How' explains below. The Bodhisattva below debates the difference between sages and ordinary beings. 'Therefore,' below concludes. Furthermore, the body manifested by the Bodhisattva below transcends and explains the fourth 'not arriving but arriving.' Why not in order? This is the same as the first gate, both being bodily powers. Therefore, it continues forward to debate and clarify that the Bodhisattva's body and mind are free and do not follow each other. Taking this opportunity, it explains the ability to arrive. In this text, there are seven 'furthermore.' First, it explains that the body manifested by the Bodhisattva is as numerous as dust particles, reaching all ten directions. Second, it can transform the body as fine as dust particles, reaching all ten directions. Third, it can transform a large body into a single dust particle. Fourth, it can make a single sound heard throughout the ten directions. Fifth, it can freely control the size of body and mind, without following each other. Sixth, it can freely perform actions with body and mind, without following each other. Seventh, it can cause people to have different views with a single body. In the first 'furthermore,' first debate, then summarize. In the second section, why is it again called 'formerly not arrived,' raising the question again to initiate. Below, it is explained in response. What the Śrāvakayāna (Hearer Vehicle) and Pratyekabuddha (Solitary Buddha) cannot reach, using the small to show the great. The Bodhisattva (Enlightenment Being) can reach, explaining the difference between the great and the small. 'Therefore,' below concludes. 'All Śrāvakayāna and Pratyekabuddha, etc.' again shows the previous small vehicle. The Śrāvakayāna (Hearer Vehicle) and Pratyekabuddha (Solitary Buddha) cannot transform the body as fine as dust particles to the worlds of the Ganges River sands, this is one inadequacy. If the body moves, the mind also follows, this is two inadequacies. The Bodhisattva below again shows the previous great vehicle. The Bodhisattva is not like this, although the mind does not move, it turns towards the later sentence. The body reaches everywhere, it turns towards the initial sentence. 'This is called' below concludes. In the third section, first, it explains that the Bodhisattva can transform a large body into a single dust particle. The body transformed by the Bodhisattva is like the three thousand great thousand worlds, this is one of his abilities. With this large body entering
一塵身是其二能。其身爾時亦不隨小是其三能。次舉小顯大聲聞緣覺雖復化身如三千界同向初能。不能以此入微塵身翻前第二。於此事中尚不能下翻前第三。是名下結。第四段中初明菩薩能以一音令三千界眾生悉聞。次明菩薩心不自念。后明菩薩口不自說。于中初先正明不說。若言已下舉過彰離。先舉其過。后彰離也。以是下結。第五段中明能身心大小自在不相隨逐。一切凡夫身心相隨舉凡顯聖。菩薩不下彰聖異凡。先辯。次釋。以是下結。
第六段中辯明菩薩作業自在不相隨逐。先辯后結。辯中三對。菩薩無量阿僧祇劫遠酒不飲而心亦動是第一對。遠酒不飲明身寂靜。心無不為故稱亦動。心無悲苦身亦流淚是第二對。心常住于第一義中不見眾生故無悲苦。隨化憂酸故身流淚。實無恐怖身亦戰慄是第三對。心常安寂故無恐怖。為物驚恐故身戰慄。
第七可知。
下次解釋不聞而聞。初先正辯。德王言下問答重顯。前中雲何牒問發起。下釋有四。一取相修。先取聲相而為方便。是義云何。菩薩先得四根本禪極令純熟。然後取彼種種聲相。或小作大想或遠作近相還入定中。定后復作。如是多返。后入定中發生智慧。以一無礙斷障通壅。然後隨意欲聞即聞。二以修集下明取相成。能聞無量三千界聲。三複
【現代漢語翻譯】 現代漢語譯本 第一段：一個微塵的身軀能夠容納第二個微塵的身軀。菩薩的身軀在那個時候也不會因為變小而受到限制，這是第三個能力。接下來舉小以顯大，即使是聲聞和緣覺的化身，如同三千大千世界一樣一同趨向最初的能力，也不能用這個能力進入微塵的身軀，這與前面的第二個能力相反。對於這件事，尚且不能做到縮小，這與前面的第三個能力相反。這叫做下結。在第四段中，首先說明菩薩能夠用一個聲音讓三千大千世界的眾生都聽到。其次說明菩薩的心不自己思念。最後說明菩薩的口不自己說話。其中首先正面說明不說。如果說『若言』以下，是舉出過失來彰顯遠離。先舉出它的過失，然後彰顯遠離。用『以是』來總結。第五段中，說明能夠身心大小自在，不互相隨逐。一切凡夫的身心互相隨逐，這是舉出凡夫來彰顯聖人。菩薩不互相隨逐，這是彰顯聖人與凡夫的不同。先辨別，然後解釋。用『以是』來總結。 第六段中，辨明菩薩作業自在，不互相隨逐。先辨別，后總結。辨別中有三對。菩薩在無量阿僧祇劫中遠離酒而不飲，但是心也會動，這是第一對。遠離酒而不飲，說明身體寂靜。心中沒有不做的事情，所以稱作『亦動』。心中沒有悲傷痛苦，身體也會流淚，這是第二對。心中常常安住在第一義諦中，不見眾生，所以沒有悲傷痛苦。隨著教化而憂愁悲酸，所以身體流淚。實際上沒有恐怖，身體也會戰慄，這是第三對。心中常常安穩寂靜，所以沒有恐怖。爲了眾生的驚恐，所以身體戰慄。 第七段可以自己理解。 下次解釋不聞而聞。首先正面辨別。德王（De Wang）的言語以下，用問答來重新顯明。前面文中『云何』是牒問發起。下面的解釋有四點。第一是取相修。首先取聲音的相狀作為方便。這個意義是什麼呢？菩薩先得到四根本禪，使之達到非常純熟的程度。然後取種種聲音的相狀，或者把小的想像成大的，或者把遠的想像成近的，然後回到禪定中。禪定之後又這樣做。像這樣多次反覆。之後進入禪定中，發生智慧。用一種無礙的智慧來斷除障礙和阻塞。然後隨意想聽就聽。第二，用『以修集』以下，說明取相成就。能夠聽到無量三千大千世界的聲音。第三，復...
【English Translation】 English version Paragraph 1: A single dust mote's body can contain the body of a second dust mote. The Bodhisattva's body at that time will also not be limited by becoming smaller, this is the third ability. Next, using the small to reveal the great, even the transformation bodies of Sravakas (listeners) and Pratyekabuddhas (solitary Buddhas), like the three thousand great chiliocosms (Sanqian Daqian Shijie) all tending towards the initial ability, cannot use this ability to enter the body of a dust mote, which is the opposite of the second ability mentioned earlier. Regarding this matter, they are still unable to shrink down, which is the opposite of the third ability mentioned earlier. This is called the lower conclusion. In the fourth paragraph, it first explains that the Bodhisattva is able to make all beings in the three thousand great chiliocosms hear with one sound. Secondly, it explains that the Bodhisattva's mind does not think of itself. Finally, it explains that the Bodhisattva's mouth does not speak of itself. Among them, it first directly explains not speaking. If it says 'Ruo Yan' (if speaking) below, it is raising faults to highlight detachment. First, it raises its faults, and then highlights detachment. It concludes with 'Yi Shi' (therefore). In the fifth paragraph, it explains that one is able to freely control the size of body and mind, without them following each other. All ordinary beings' bodies and minds follow each other, this is raising ordinary beings to highlight the sage. The Bodhisattva's body and mind do not follow each other, this is highlighting the difference between the sage and ordinary beings. First, it distinguishes, and then explains. It concludes with 'Yi Shi'. In the sixth paragraph, it distinguishes and clarifies that the Bodhisattva's actions are free, without following each other. First, it distinguishes, and then concludes. There are three pairs in the distinction. The Bodhisattva stays away from alcohol and does not drink it for countless Asamkhya (Asengqi) kalpas (Jie), but the mind also moves, this is the first pair. Staying away from alcohol and not drinking it indicates that the body is tranquil. There is nothing that the mind does not do, so it is called 'also moves'. There is no sorrow or suffering in the mind, but the body also sheds tears, this is the second pair. The mind constantly abides in the First Principle (Diyi Yidi), not seeing sentient beings, so there is no sorrow or suffering. Following transformation, there is worry and sadness, so the body sheds tears. In reality, there is no fear, but the body also trembles, this is the third pair. The mind is constantly stable and tranquil, so there is no fear. For the sake of sentient beings' fear, the body trembles. The seventh paragraph can be understood by oneself. Next, it explains hearing without hearing. First, it directly distinguishes. The words of De Wang (Virtue King) below, use questions and answers to re-clarify. In the previous text, 'Yun He' (how) is a question that initiates. The explanation below has four points. The first is taking the form to cultivate. First, take the form of sound as a means. What is the meaning of this? The Bodhisattva first obtains the four fundamental Dhyanas (Chan), making them extremely pure and skilled. Then take the forms of various sounds, or imagine the small as large, or imagine the far as near, and then return to Samadhi (Dading). After Samadhi, do this again. Repeat this many times. After that, enter Samadhi and generate wisdom. Use a kind of unobstructed wisdom to cut off obstacles and blockages. Then, hear as one wishes. Second, using 'Yi Xiu Ji' (by cultivation) below, it explains that taking the form is accomplished. Able to hear the sounds of countless three thousand great chiliocosms. Third, again...
轉下明破相修。四得異耳下明離相成。得異耳根異聲聞等總明所成。何以下釋。釋中有三。一上下不同。二乘依于初禪四大所成耳根。唯聞初禪已下音聲。上則不聞。餘地類然。菩薩隨依何地發通上下普聞。二寬狹不同。二乘唯聞一三千界所有音聲不能無量。菩薩悉能。以是下結。三緣心不同。二乘取相。菩薩初無聞聲之相。乃至不作定相果相。以是下結。
自下第二問答重顯。前有何難而復顯乎。前說菩薩雖聞音聲不作聞相乃至不作定相果相。此義難解故須更明。有兩問答。初難向前無定無果如來為解。德王下復乘言重難如來為解。
就初難中若佛所說不作定果是義不然牒以直非。何以下釋。釋中先徴。下對辯非。于中先就善果設難。后就惡果。善中初言如來先說若聞是經必得菩提牒佛上言。佛前如來性品之中言聞是經定得菩提故今牒之。今云何下徴破此言。若得菩提牒舉前義。即是定下徴此所說。就惡難中聞惡聲故則生噁心生噁心故則至三塗直立道理。若至已下徴破不定。
下佛先嘆。后為辯釋。先答善果。答其所問后酬惡果。善中初先釋通此語明無定果。汝言若人聞我說下解通上言明其聞經得菩提義。前中初明諸佛如來不作定說。夫涅槃者非聲果下明其法體定不定義。
前中初先反舉
【現代漢語翻譯】 現代漢語譯本： 接下來解釋『明破相修』（通過明白破除表相來修行）。『四得異耳下明離相成』（通過獲得不同的耳朵來表明脫離表相的成就）。『得異耳根異聲聞等總明所成』（獲得不同的耳根，不同於聲聞等，總的表明所成就的）。『何以下釋』（下面如何解釋呢？）。解釋中有三點：一是上下不同。二乘（聲聞乘和緣覺乘）依賴於初禪四大所成的耳根，只能聽到初禪及以下的音聲，上面的音聲就聽不到了，其他禪定也是如此。菩薩無論依於何地而發神通，上下都能普遍聽到。二是寬狹不同。二乘只能聽到一個三千大千世界所有的音聲，不能聽到無量的音聲，菩薩完全能夠聽到。因此下面總結。三是緣心不同。二乘執著于表相，菩薩最初就沒有聽到聲音的表相，甚至不執著于定相和果相。因此下面總結。
從下面開始是第二次問答，重新顯明。前面有什麼困難而要重新顯明呢？前面說菩薩雖然聽到音聲，但不執著于聽聞的表相，甚至不執著于定相和果相。這個意義難以理解，所以需要進一步說明。有兩個問答。第一個是提問，向前面的『無定無果』（沒有固定的結果）提出疑問，如來為之解答。『德王下復乘言重難如來為解』（德王菩薩又進一步重複提問，為難如來，如來為之解答）。
在第一個提問中，『若佛所說不作定果是義不然牒以直非』（如果佛所說的不執著于固定的結果，這個說法是不對的，直接否定）。『何以下釋』（下面如何解釋呢？）。解釋中先提出疑問，然後辯論否定。其中先就善果提出疑問，然後就惡果。善果中，首先說『如來先說若聞是經必得菩提牒佛上言』（如來先前說過，如果聽聞這部經，必定得到菩提，這是引用佛先前的話）。佛在前面的《如來性品》中說過，聽聞這部經一定能得到菩提，所以現在引用它。『今云何下徴破此言』（現在為什麼下面要質疑打破這個說法呢？）。『若得菩提牒舉前義』（如果得到菩提，這是引用前面的意思）。『即是定下徴此所說』（那就是固定的，這是質疑這個說法）。就惡果提出疑問，『聞惡聲故則生噁心生噁心故則至三塗直立道理』（因為聽到惡的聲音，所以產生惡的心，因為產生惡的心，所以墮入三惡道，直接立論）。『若至已下徴破不定』（如果墮入，下面就質疑不確定性）。
下面佛先讚歎，然後辯論解釋。先回答善果，回答他的提問，然後迴應惡果。善果中，首先解釋通達這個說法，表明沒有固定的結果。『汝言若人聞我說下解通上言明其聞經得菩提義』（你說如果有人聽聞我說，下面解釋通達上面的話，表明聽聞經就能得到菩提的意義）。前面之中，首先表明諸佛如來不作固定的說法。『夫涅槃者非聲果下明其法體定不定義』（涅槃不是聲音的結果，下面表明其法體的確定與不確定）。
前面之中，首先反駁舉例
【English Translation】 English version: Next, explain 'Ming Po Xiang Xiu' (cultivating by understanding and breaking through appearances). 'Si De Yi Er Xia Ming Li Xiang Cheng' (achieving detachment from appearances by obtaining different ears). 'De Yi Er Gen Yi Sheng Wen Deng Zong Ming Suo Cheng' (obtaining different ear roots, different from Shravakas, etc., generally indicating what has been achieved). 'He Yi Xia Shi' (how to explain below?). There are three points in the explanation: First, the upper and lower are different. The two vehicles (Shravakayana and Pratyekabuddhayana) rely on the ear root formed by the four elements of the first Dhyana, and can only hear the sounds of the first Dhyana and below. They cannot hear the sounds above, and the same is true for other Dhyanas. Bodhisattvas, no matter which level they rely on to develop supernatural powers, can hear universally both above and below. Second, the width and narrowness are different. The two vehicles can only hear all the sounds of one three-thousandfold world, and cannot hear infinite sounds. Bodhisattvas can hear all of them. Therefore, the following is a summary. Third, the conditioned mind is different. The two vehicles are attached to appearances, while Bodhisattvas initially have no appearance of hearing sounds, and do not even cling to the appearance of Samadhi and the appearance of results. Therefore, the following is a summary.
From below begins the second question and answer, re-illuminating. What difficulty is there in front that needs to be re-illuminated? It was said earlier that although Bodhisattvas hear sounds, they do not cling to the appearance of hearing, and do not even cling to the appearance of Samadhi and the appearance of results. This meaning is difficult to understand, so it needs further explanation. There are two questions and answers. The first is to ask a question, raising doubts about the previous 'Wu Ding Wu Guo' (no fixed result), and the Tathagata answers it. 'De Wang Xia Fu Cheng Yan Zhong Nan Ru Lai Wei Jie' (Bodhisattva Virtue King further repeated the question, making it difficult for the Tathagata, and the Tathagata answered it).
In the first question, 'Ruo Fo Suo Shuo Bu Zuo Ding Guo Shi Yi Bu Ran Die Yi Zhi Fei' (if what the Buddha said is not clinging to fixed results, this statement is incorrect, directly denying it). 'He Yi Xia Shi' (how to explain below?). In the explanation, first raise a question, and then debate the denial. Among them, first raise a question about good results, and then about bad results. In the good results, first say 'Ru Lai Xian Shuo Ruo Wen Shi Jing Bi De Pu Ti Die Fo Shang Yan' (the Tathagata said earlier that if you hear this Sutra, you will definitely attain Bodhi, this is quoting the Buddha's previous words). The Buddha said in the previous 'Tathagata Nature Chapter' that hearing this Sutra will definitely attain Bodhi, so now quote it. 'Jin Yun He Xia Zheng Po Ci Yan' (why below do you question and break this statement?). 'Ruo De Pu Ti Die Ju Qian Yi' (if you attain Bodhi, this is quoting the previous meaning). 'Ji Shi Ding Xia Zheng Ci Suo Shuo' (that is fixed, this is questioning this statement). Raise a question about bad results, 'Wen E Sheng Gu Ze Sheng E Xin Sheng E Xin Gu Ze Zhi San Tu Zhi Li Dao Li' (because you hear bad sounds, you produce bad thoughts, because you produce bad thoughts, you fall into the three evil paths, directly establishing the theory). 'Ruo Zhi Yi Xia Zheng Po Bu Ding' (if you fall, the following questions the uncertainty).
Below, the Buddha first praises, and then debates and explains. First answer the good results, answer his question, and then respond to the bad results. In the good results, first explain and understand this statement, indicating that there is no fixed result. 'Ru Yan Ruo Ren Wen Wo Shuo Xia Jie Tong Shang Yan Ming Qi Wen Jing De Pu Ti Yi' (you say if someone hears me say, the following explains and understands the above words, indicating that hearing the Sutra can attain the meaning of Bodhi). In the front, first indicate that all Buddhas and Tathagatas do not make fixed statements. 'Fu Nie Pan Zhe Fei Sheng Guo Xia Ming Qi Fa Ti Ding Bu Ding Yi' (Nirvana is not the result of sound, the following indicates the certainty and uncertainty of its Dharma body).
In the front, first refute with an example.
說非明佛不說。先舉佛說。下顯其非。非佛是魔明其人非。生死之相遠涅槃相明其行非。何以故下正明不說。先徴后辯。辯中初明佛說不定。譬如刀下破他定說。先舉刀喻。次就破定。以是義下約之顯法。
下明法體定不定中。先明不定。亦可定下明其定義。明不定中初辯后結。辯中四句。一正明涅槃體非聲果。性出自古不依言教。方便修生故非聲果。二若使涅槃是聲果下破邪顯正。若是聲果本無今有。方便修生故非常法。三譬如下顯向後句。先喻后合。喻中初言譬如世間從因生法舉其喻事。有因有果無因無果因無常故果亦無常顯其喻相。所以下釋。先問后解。因果相作故是無常。因亦作果明因無常。如三月谷望后名因望前名果。以是果故因非定因所以無常。果亦作因明果無常。如八月谷望前名果望后是因。以是因故果非定果所以無常。以是下結。以是因果迭相作故諸法不定。法不定故一切無常。若使涅槃從因生下合之顯法。此第三竟。四而是涅槃不從因下顯前第一明非聲果。不從因生故非聲果。上來廣辯。以是義下結成不定。
上明不定。下次明定。涅槃亦定亦可言果略以標舉。定如下釋。了因所顯故名為果。云何下釋。先問后解。三義釋之。常樂我凈就德辯定。無生老等離過論定。一闡提等約人明定
【現代漢語翻譯】 現代漢語譯本： 說『非明佛不說』。先舉出佛所說，下面顯示其並非佛說。如果說的不是佛法，那就是魔的言論，從而表明說話的人是邪魔。用生死的表象來遠離涅槃的表象，從而表明其行為並非正道。『何以故』下面正式說明佛不說。先提出疑問，然後進行辯論。辯論中首先說明佛所說並不固定。譬如用刀來破除他人固定的說法。先舉出刀的比喻，然後就此破除固定的說法。『以是義』下面用這個道理來闡明佛法。 下面說明法體的固定與不固定。先說明不固定，『亦可定』下面說明其定義。說明不固定中，先辯論后總結。辯論中包含四句。第一句，正式說明涅槃的本體並非聲音的果報，其自性自古就有，不依賴於言語教導。因為方便修習而產生，所以不是聲音的果報。第二句，『若使涅槃是聲果』下面破除邪說，彰顯正道。如果涅槃是聲音的果報，那麼就是本來沒有現在才有，因為方便修習而產生，所以不是永恒不變的法。第三句，『譬如下』顯示前後的句子。先比喻后結合。比喻中，首先說『譬如世間從因生法』，舉出比喻的事例。有因有果，沒有因就沒有果，因為因是無常的，所以果也是無常的，以此來顯示比喻的表象。『所以下』解釋。先提問后解答。因為因果相互作用，所以是無常的。因也產生果，說明因是無常的。比如三月的穀物，相對於後面的穀物來說是因，相對於前面的穀物來說是果。因為是果的緣故，因不是固定的因，所以是無常的。果也產生因，說明果是無常的。比如八月的穀物，相對於前面的穀物來說是果，相對於後面的穀物來說是因。因為是因的緣故，果不是固定的果，所以是無常的。『以是下』總結。因為因果相互交替作用，所以諸法是不固定的。法不固定，所以一切都是無常的。『若使涅槃從因生下』結合起來闡明佛法。這第三部分結束。第四句，『而是涅槃不從因下』顯示前面第一句所說的並非聲音的果報。不從因產生，所以不是聲音的果報。上面是廣泛的辯論。『以是義下』總結成為不固定。 上面說明了不固定，下面說明固定。『涅槃亦定亦可言果』，簡略地標舉出來。『定如下』解釋。因爲了因所顯現，所以稱為果。『云何下』解釋。先提問后解答。用三種意義來解釋。用常、樂、我、凈（Nitya, Sukha, Atma, Subha）的功德來辯論固定。用沒有生、老等來遠離過失來論述固定。用一闡提（Icchantika）等來從人的角度來說明固定。
【English Translation】 English version: It speaks of 'not saying what is not clear Buddha'. First, it cites what the Buddha said, then reveals that it is not. If it is not the Buddha's teaching, then it is the words of a demon, thus showing that the speaker is a demon. Using the appearance of birth and death to distance oneself from the appearance of Nirvana, thus showing that their actions are not the right path. 'Why' below formally explains that the Buddha does not speak. First, a question is raised, then a debate is conducted. In the debate, it is first stated that what the Buddha said is not fixed. For example, using a knife to break others' fixed statements. First, the analogy of the knife is given, and then the fixed statement is broken. 'With this meaning' below uses this principle to clarify the Dharma. Below, it explains the fixed and unfixed nature of the Dharma body. First, it explains the unfixed nature, and 'also can be fixed' below explains its definition. In explaining the unfixed nature, there is first a debate and then a conclusion. The debate contains four sentences. The first sentence formally states that the essence of Nirvana is not the fruit of sound, its nature has existed since ancient times and does not rely on verbal teachings. Because it is produced by convenient practice, it is not the fruit of sound. The second sentence, 'If Nirvana is the fruit of sound' below refutes heresy and reveals the right path. If Nirvana is the fruit of sound, then it is something that did not exist before but exists now, because it is produced by convenient practice, so it is not an eternal and unchanging Dharma. The third sentence, ''For example below' shows the preceding and following sentences. First, an analogy is made, then it is combined. In the analogy, it first says 'For example, in the world, Dharma is born from cause', citing the example of the analogy. There is cause and effect, and without cause there is no effect, because the cause is impermanent, so the effect is also impermanent, in order to show the appearance of the analogy. 'Therefore below' explains. First, a question is asked, then it is answered. Because cause and effect interact with each other, it is impermanent. Cause also produces effect, indicating that cause is impermanent. For example, the grain of March is the cause relative to the later grain, and the effect relative to the earlier grain. Because it is the effect, the cause is not a fixed cause, so it is impermanent. Effect also produces cause, indicating that effect is impermanent. For example, the grain of August is the effect relative to the earlier grain, and the cause relative to the later grain. Because it is the cause, the effect is not a fixed effect, so it is impermanent. 'With this below' concludes. Because cause and effect interact alternately, all Dharmas are unfixed. If the Dharma is not fixed, then everything is impermanent. 'If Nirvana is born from cause below' combines to clarify the Dharma. This third part ends. The fourth sentence, 'But Nirvana is not born from cause below' shows that the first sentence above is not the fruit of sound. It is not produced from cause, so it is not the fruit of sound. The above is a broad debate. 'With this meaning below' concludes to be unfixed. The above explains the unfixed nature, and the following explains the fixed nature. ''Nirvana is also fixed and can also be called fruit'', briefly stated. ''Fixed as follows'' explains. Because it is revealed by the cause of understanding, it is called fruit. ''How below'' explains. First, a question is asked, then it is answered. It is explained in three senses. The virtues of Nitya (常), Sukha (樂), Atma (我), and Subha (凈) are used to debate the fixed nature. The absence of birth, old age, etc. is used to discuss the fixed nature by avoiding faults. The Icchantika (一闡提) etc. are used to explain the fixed nature from the perspective of people.
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上來解釋此德之中無定無果。
自下釋上聞涅槃經得菩提義。先牒難詞道其不解。次敕許說。下正為釋。謂聞是經不作字相不作句相。乃至不取一切法相方得菩提。非取相得。
上來就善釋通其難。下次就惡。先牒直非。何以下釋。于中三句。初非惡聲乃是噁心對問略釋。二者何下重為顯之。雖聞惡聲心不生惡是故當知非因惡聲釋前非以惡聲而至。而諸眾生因煩惱下釋前是果乃是噁心。三若聲定下破其定義。若聲有定諸有聞者悉應生惡以聲徴心。或生不生當知無定以心破聲。以無定下約心顯聲。
自下第二德王重難。聲若不定云何菩薩不聞而聞。佛答可知。
次釋天眼。先問后解。解中初言菩薩修經先取明等。修通方便。修之方法與天耳同。以修習故得異眼。下明修所成。準前天耳亦應有其兩修兩成。今略不辯。得異眼根異聲聞等略明不同。云何異下廣顯不同。先問后辯。辯中有二。一明小異大。二彰大異小。小異大中略有三種。一依地不同。始從欲界乃至四禪隨用何地四大成眼。但見自地及下地色不見上地。問曰天眼依於四禪根本定生。欲界無定不起天眼。今云何言若依欲界四大眼根不見初禪。釋言此義論者不同。若依毗曇。身在欲界修天眼者。依于上禪發得上地清凈四大所造
【現代漢語翻譯】 現代漢語譯本：
上面解釋了此德（指某種功德）之中沒有固定的原因，也沒有固定的結果。 下面解釋了聽聞《涅槃經》（Nirvana Sutra）而得菩提（Bodhi，覺悟）的意義。首先引述提問者的疑問，說明其不理解之處。其次命令允許解釋。下面正式進行解釋。意思是說，聽聞此經，不執著于文字的表象，不執著于語句的表象，乃至不執著於一切法的表象，才能證得菩提，而不是通過執著于表象而證得。 上面是從好的方面解釋，來疏通提問者的疑問。下面是從壞的方面解釋。首先直接否定。為什麼下面要解釋呢？其中有三句。第一句，不是惡的聲音，而是惡的心，這是針對提問的簡略解釋。第二句，『何以下』，是再次爲了顯明這個道理。即使聽到惡的聲音，心中不產生惡念，所以應當知道不是因為惡的聲音。這是解釋前面所說的『不是因為惡的聲音而導致』。而眾生因為煩惱，這是解釋前面所說的『是結果，乃是惡的心』。第三句，『若聲定下』，是破除聲音的固定性。如果聲音是固定的，那麼所有聽到的人都應該產生惡念，因為聲音可以引發心念。或者產生惡念，或者不產生惡念，應當知道聲音不是固定的，這是用心念來破除聲音的固定性。『以無定下』，是用心念來顯明聲音。 下面是第二次德王（Deraja）提出疑問。聲音如果不是固定的，為什麼菩薩（Bodhisattva）能做到不聽而聽？佛（Buddha）回答說，這是可以理解的。 接下來解釋天眼（Divyacakṣus）。先提問，后解答。解答中，首先說菩薩修習經典，先要獲得光明等，這是修習的方便。修習的方法與天耳（Divyasrotra）相同。因為修習的緣故，得到不同的眼睛。下面說明修習所成就的。按照前面的天耳，也應該有修習和成就兩個方面。現在簡略地不辯論。得到不同的眼根，與聲聞（Śrāvaka）等不同，簡略地說明不同之處。『云何異下』，廣泛地顯明不同之處。先提問，后辯論。辯論中有兩種。一是說明小的不同於大的，二是彰顯大的不同於小的。小的不同於大的方面，略有三種。一是依據的地點不同。開始從欲界（Kāmadhātu）乃至四禪（Dhyāna） ，隨便用哪個地點的四大（Mahābhūta）來成就眼睛。但是隻能看到自己所處的地點以及下方的地點，看不到上方的地點。提問說，天眼是依據四禪根本定（Dhyāna）而產生的。欲界沒有禪定，不能生起天眼。現在為什麼說如果依據欲界的四大眼根，就看不到初禪（Prathama Dhyāna）呢？解釋說，這個意義論者的說法不同。如果依據毗曇（Abhidhamma），身在欲界修習天眼的人，依據上禪而發出上地清凈四大所造的天眼。
【English Translation】 English version:
The above explains that within this virtue (referring to a certain merit), there is no fixed cause and no fixed result. The following explains the meaning of attaining Bodhi (Enlightenment) by hearing the Nirvana Sutra. First, it cites the questioner's doubts, explaining what he does not understand. Second, it commands permission to explain. The following is the formal explanation. It means that hearing this sutra, one does not cling to the appearance of words, does not cling to the appearance of sentences, and even does not cling to the appearance of all dharmas (phenomena), then one can attain Bodhi, not by clinging to appearances. The above is explained from the good aspect to clear up the questioner's doubts. The following is explained from the bad aspect. First, directly deny it. Why explain below? There are three sentences in it. The first sentence, it is not an evil sound, but an evil mind, which is a brief explanation for the question. The second sentence, 'Why below', is to show this truth again. Even if you hear an evil sound, no evil thoughts arise in your heart, so you should know that it is not because of the evil sound. This is to explain what was said earlier, 'not because of the evil sound'. And sentient beings because of afflictions, this is to explain what was said earlier, 'is the result, but is an evil mind'. The third sentence, 'If the sound is fixed', is to break the fixedness of the sound. If the sound is fixed, then all those who hear it should generate evil thoughts, because the sound can trigger thoughts. Either evil thoughts arise, or no evil thoughts arise, it should be known that the sound is not fixed, this is to break the fixedness of the sound with thoughts. 'With no fixedness below', is to show the sound with thoughts. The following is the second time Deraja (德王) raises questions. If the sound is not fixed, how can a Bodhisattva (菩薩) achieve hearing without hearing? The Buddha (佛) replied that this is understandable. Next, explain the Divyacakṣus (天眼). First ask, then answer. In the answer, first say that Bodhisattvas practice scriptures, first to obtain light, etc., which is the convenience of practice. The method of practice is the same as Divyasrotra (天耳). Because of the practice, different eyes are obtained. The following explains what is achieved by practice. According to the previous Divyasrotra, there should also be two aspects of practice and achievement. Now briefly do not argue. Obtaining different eye roots is different from Śrāvaka (聲聞), etc., briefly explaining the differences. 'How different below', widely shows the differences. First ask, then debate. There are two types of debates. One is to explain the small difference from the large, and the other is to highlight the large difference from the small. There are three types of small differences from large ones. One is the different locations on which it is based. Starting from the Kāmadhātu (欲界) to the fourth Dhyāna (禪), use the Mahābhūta (四大) of whichever location to achieve the eyes. But you can only see the location where you are and the location below, and you cannot see the location above. The question is, the Divyacakṣus is produced based on the fourth Dhyāna. There is no Dhyāna in the Kāmadhātu, and the Divyacakṣus cannot arise. Now why does it say that if it is based on the four great eye roots of the Kāmadhātu, you cannot see the Prathama Dhyāna (初禪)? The explanation is that the meaning of this is different among theorists. If based on Abhidhamma (毗曇), a person who practices Divyacakṣus in the Kāmadhātu, based on the upper Dhyāna, emits the Divyacakṣus created by the pure four great elements of the upper ground.
眼根。與欲界眼同在一處。用之遠見。一向不用欲果之眼而見遠色。如在欲界。乃至三禪修上天眼類之同爾。若依成實。身在欲界修天眼者以依上禪修天眼故令欲界眼清凈遠見。不說上禪別生眼根與下地眼一處遠見。如人服藥令眼明凈。彼亦同爾。如在欲界乃至三禪修上天眼類亦同然。此經所說多同毗曇。欲界地中實無依禪所生天眼非無慾界有報天眼。六慾諸天亦有修道得羅漢故今通說之。故言欲界四大眼根不見初禪。二自他不同。聲聞緣覺但見外色不見自眼。三寬狹不同。聲聞緣覺極遠唯見一三千界不能寬多。
大異小中有八複次。一明菩薩報得眼根不修從習常能見己微妙色身悉是骨相不同二乘。
二雖見他下明能遠見心無取著。先辯后結。辯中雖見恒河沙世界能遠見也。不作色等無取著也。無取有四。一於色中不取有相。二作因緣相知非有無。三不作見下於見及眼不取有相。四唯見緣下於眼見中知非有無。為明眼見非定有無。約色顯示。唯見緣者見色是其眼見家緣。若無此色眼則不見故名為緣。非因緣者見色空寂。無法可為眼見家緣。下廣顯之。云何因緣牒問初門。色是眼緣當義正解。色是眼家生見緣也。若色非下難破非緣以成緣義。以是義下結色為緣。非因緣者牒向後門。菩薩雖見不生色想故曰非
【現代漢語翻譯】 現代漢語譯本 眼根（眼識的根源）。與欲界的眼根同在一處。用它可以看得更遠。通常不使用欲界因果報應產生的眼睛去看遠處的景象。就像在欲界一樣，乃至三禪（色界第三禪定）中修習而成的上天眼也是如此。如果按照《成實論》的觀點，身在欲界修習天眼的人，因為依靠上禪修習天眼，所以使欲界的眼睛清凈而能遠見。不認為上禪另外產生眼根，與地獄的眼睛在同一處而能遠見。就像人服用藥物使眼睛明亮清澈一樣。這種情況也與在欲界乃至三禪中修習上天眼的情況類似。這部經所說的內容大多與《毗曇論》相同。欲界中確實沒有依靠禪定所生的天眼，但並非沒有欲界因果報應產生的天眼。六慾天的諸天也有通過修道證得阿羅漢的，所以這裡一併說明。因此說欲界的四大眼根無法看到初禪（色界第一禪定）的景象。二自他不同。聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而覺悟者）只能看到外在的景象，而看不到自己的眼睛。三寬狹不同。聲聞和緣覺所能見到的最遠距離也只能看到一個三千大千世界，不能更寬廣。
大異小中有八種更深層次的差別。一說明菩薩因果報應所得的眼根，不需修習，從習慣上就能看到自己微妙的色身，全部都是骨骼的形象，這與二乘（聲聞乘和緣覺乘）不同。
二雖然能看到其他的事物，但說明菩薩能夠遠距離地觀察到眾生的心念，而不會產生執著。先辯論，后總結。辯論中說，雖然能看到恒河沙數的世界，也能遠距離地觀察到眾生的心念。但不會對色等事物產生執著。沒有執著有四種情況。一是對色法不執著于表面的現象。二是將色法看作是因緣和合的現象，知道它並非實有也並非實無。三是不執著于『見』，對於能見和眼根不執著于實有的現象。四是僅僅看到因緣，對於眼根和見的作用，知道它並非實有也並非實無。爲了說明眼見並非一定是實有或實無，通過色法來顯示。僅僅看到因緣，是指見色是眼和見的因緣條件。如果沒有這個色法，眼睛就無法看見，所以稱為因緣。並非因緣，是指見色法的空性寂滅，沒有可以作為眼和見的因緣條件。下面詳細地解釋。什麼是因緣？這是對前面問題的進一步追問。色法是眼見的因緣，這是對『因緣』的正確解釋。色法是產生眼見的因緣條件。如果色法不是因緣，就難以打破『非緣』的觀點，從而成就『緣』的意義。因此，總結說色法是眼見的因緣。並非因緣，是對前面『非因緣』的進一步解釋。菩薩雖然能看見色法，但不會產生對色法的執著，所以說是『非因緣』。
【English Translation】 English version The eye-faculty (the root of eye consciousness). It is located in the same place as the eye-faculty of the desire realm. It can be used to see far away. Usually, the eyes produced by the karmic results of the desire realm are not used to see distant objects. It is like being in the desire realm, even the heavenly eye cultivated in the third Dhyana (the third meditation stage in the form realm) is similar. According to the Satyasiddhi Shastra, those who cultivate the heavenly eye while in the desire realm, because they rely on the upper Dhyana to cultivate the heavenly eye, make the eyes of the desire realm pure and able to see far away. It is not considered that the upper Dhyana separately produces an eye-faculty that is in the same place as the eyes of the lower realm and can see far away. It is like a person taking medicine to make their eyes bright and clear. This situation is similar to cultivating the heavenly eye in the desire realm up to the third Dhyana. What is said in this sutra is mostly the same as the Abhidharma. In the desire realm, there is indeed no heavenly eye produced by relying on Dhyana, but it is not that there is no heavenly eye produced by the karmic results of the desire realm. The gods of the six desire realms also attain Arhatship through cultivation, so it is discussed together here. Therefore, it is said that the four great eye-faculties of the desire realm cannot see the first Dhyana (the first meditation stage in the form realm). Second, the self and others are different. Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment by observing dependent origination) can only see external objects and cannot see their own eyes. Third, the width and narrowness are different. The farthest that Sravakas and Pratyekabuddhas can see is only one three-thousandfold great thousand world, and they cannot see wider.
There are eight further differences in the great difference within the small. First, it explains that the eye-faculty obtained by Bodhisattvas through karmic results, without cultivation, can habitually see their own subtle form body, all of which are skeletal images, which is different from the two vehicles (Sravakayana and Pratyekabuddhayana).
Second, although they can see other things, it explains that Bodhisattvas can observe the minds of sentient beings from a distance without attachment. First argue, then conclude. In the argument, it is said that although they can see worlds as numerous as the sands of the Ganges River, they can also observe the minds of sentient beings from a distance. But they do not become attached to form and other things. There are four situations of non-attachment. First, they do not attach to the superficial phenomena of form. Second, they regard form as a phenomenon of dependent origination, knowing that it is neither truly existent nor truly non-existent. Third, they do not attach to 'seeing', and they do not attach to the real existence of the ability to see and the eye-faculty. Fourth, they only see the conditions, and they know that the function of the eye-faculty and seeing is neither truly existent nor truly non-existent. To explain that eye-seeing is not necessarily real or unreal, it is shown through form. Merely seeing the conditions means that seeing form is the causal condition of the eye and seeing. If there is no form, the eyes cannot see, so it is called a condition. Not a condition refers to seeing the emptiness and stillness of form, and there is nothing that can be used as a causal condition for the eye and seeing. The following explains in detail. What is a condition? This is a further question to the previous question. Form is the condition for eye-seeing, which is the correct explanation of 'condition'. Form is the causal condition for the production of eye-seeing. If form is not a condition, it is difficult to break the view of 'non-condition', thus achieving the meaning of 'condition'. Therefore, it is concluded that form is the condition for eye-seeing. Not a condition is a further explanation of the previous 'non-condition'. Although Bodhisattvas can see form, they do not generate attachment to form, so it is said to be 'non-condition'.
緣。以是義下結異二乘。此第二竟。
三以是義故一時遍下明能頓見不同二乘。頓見十方一切佛故。
四以是義故能見塵下所見微細不同二乘。
五以是異故雖見自下能見自眼不同二乘。
六見色無常不同二乘。
七見眾生三十六物不凈充滿不同二乘。
八見色知相不同二乘。于中乘明觸衣知根。此一複次義有兩兼。從前猶明不見能見。從后即顯不知能知。文別有四。一明眼見色知根大小。二明觸衣知根善惡。三以是義下結成知義。以是義故昔所不知而今知者結前觸衣知根為知。以一見故昔所不知而今知者結前見色知根為知。簡觸衣知根故言一見。四以此知下結成見義。良以見色知根義故昔所不見而今見也。
下次解釋不知能知。於此門中義分有二。一知他心。二知宿命。文別有三。一知他心性。二知宿命。三知他心相。
初中先問。下釋有二。一破情顯理知有常無。二云何知下破空顯實知無常有。前中初言雖知貪等是知有也。辯有兼無是以言雖。心法無量且舉煩惱。初不作下是知無也。于中有二。一離有相。不取心王名不作心。不取想等名不作數。不見有人能起彼心名不作眾生。亦不見心攀緣境界名不作物。二修空相。修第一義畢竟空相正明修空。何以下釋。以
【現代漢語翻譯】 緣。以這個意義總結了與二乘（聲聞乘和緣覺乘）的不同。這是第二部分結束。
三、以這個意義，『一時遍下』說明了能頓見與二乘的不同。因為能頓見十方一切佛。
四、以這個意義，『能見塵下』說明了所見微細與二乘的不同。
五、以這個不同，『雖見自下』說明了能見自眼與二乘的不同。
六、見色無常與二乘不同。
七、見眾生三十六物不凈充滿與二乘不同。
八、見色知相與二乘不同。于中乘（指菩薩乘）說明觸衣知根。這個『一複次義』有兩重含義。從前面來看，仍然說明不見能見；從後面來看，就顯示不知能知。文句上分為四點：一、說明眼見色知根的大小；二、說明觸衣知根的善惡；三、以這個意義總結知的意義。『以是義故昔所不知而今知者』，總結前面觸衣知根為知。『以一見故昔所不知而今知者』，總結前面見色知根為知。爲了區分觸衣知根，所以說『一見』。四、以此知總結見的意義。正因為見色知根的意義，所以過去所不見的現在能見了。
接下來解釋不知能知。在這個門中，意義分為兩點：一、知他心；二、知宿命。文句上分為三點：一、知他心性；二、知宿命；三、知他心相。
初中先問。下面解釋分為兩點：一、破情顯理，知有常無；二、『云何知下』破空顯實，知無常有。前面部分，『初言雖知貪等』是知有。辯論有也兼顧無，所以說『雖』。心法無量，這裡只舉煩惱為例。『初不作下』是知無。其中有兩點：一、離有相。不取心王名為『不作心』，不取想等名為『不作數』，不見有人能生起那個心名為『不作眾生』，也不見心攀緣境界名為『不作物』。二、修空相。修第一義畢竟空相，正是說明修空。『何以下釋』，因為
【English Translation】 緣 (Hetu, cause)。 With this meaning, it concludes the difference from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is the end of the second part.
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With this meaning, 『以是義故一時遍下』 explains the difference in being able to see instantly compared to the two vehicles. Because one can instantly see all Buddhas in the ten directions.
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With this meaning, 『能見塵下』 explains the difference in the subtlety of what is seen compared to the two vehicles.
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With this difference, 『雖見自下』 explains the difference in being able to see one's own eyes compared to the two vehicles.
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Seeing the impermanence of form (色, rūpa) is different from the two vehicles.
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Seeing sentient beings (眾生, sattva) filled with the thirty-six impure substances is different from the two vehicles.
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Seeing form and knowing its characteristics is different from the two vehicles. In the Middle Vehicle (菩薩乘, Bodhisattvayāna), it explains knowing the roots through contact with clothing. This 『one repeated meaning』 has two layers of meaning. From the front, it still explains not seeing the ability to see; from the back, it reveals not knowing the ability to know. Structurally, it is divided into four points: 1. Explaining the size of the roots known through the eyes seeing form; 2. Explaining the goodness and badness of the roots known through contact with clothing; 3. With this meaning, it concludes the meaning of knowing. 『以是義故昔所不知而今知者』 concludes that knowing the roots through contact with clothing is knowing. 『以一見故昔所不知而今知者』 concludes that knowing the roots through seeing form is knowing. To distinguish knowing the roots through contact with clothing, it says 『one seeing』. 4. With this knowing, it concludes the meaning of seeing. Precisely because of the meaning of seeing form and knowing the roots, what was not seen in the past can now be seen.
Next, it explains not knowing the ability to know. In this section, the meaning is divided into two points: 1. Knowing the minds of others; 2. Knowing past lives. Structurally, it is divided into three points: 1. Knowing the nature of others' minds; 2. Knowing past lives; 3. Knowing the characteristics of others' minds.
In the beginning, there is a question. The explanation below is divided into two points: 1. Breaking through emotional attachments and revealing the principle, knowing that existence is constant or not; 2. 『云何知下』 breaking through emptiness and revealing reality, knowing that impermanence is existent. In the first part, 『初言雖知貪等』 is knowing existence. Arguing for existence also considers non-existence, so it says 『although』. The phenomena of the mind are immeasurable, but here it only takes afflictions as an example. 『初不作下』 is knowing non-existence. Within this, there are two points: 1. Separating from the appearance of existence. Not taking the mind-king (心王, citta) is called 『not making mind』, not taking thought etc. is called 『not making number』, not seeing someone who can generate that mind is called 『not making sentient being』, and also not seeing the mind clinging to objects is called 『not making thing』. 2. Cultivating the appearance of emptiness. Cultivating the ultimate emptiness of the first principle is precisely explaining cultivating emptiness. 『何以下釋』, because
常修集性相空故名畢竟空。于因緣中無有定實名為空性。因緣亦無故曰空相。以修下結。
就后破空顯實門中雲何為知。知無有我無有我所是知無也。知諸眾生皆有性下是知有也。知生有性正明知有。以佛性下約果顯有。如此皆下就人辯異。以是下結。準驗斯文以空為窮判知不了。
次論宿命。先問次辯。菩薩修經念過去等修通方便。於一念下明其所成異於二乘。得殊異智異聲聞等總明其異。云何下別。別有多門。然今且明緣心不同。聲聞緣覺念過去世而作種性至怨憎相明小異大。彼知性空未能空于因緣之相。緣相不泯人相還立故有種性怨憎等相。菩薩不下明大異小。法相既無人相安寄。故無種性至怨憎相。于中初先明離有相后修空相。是名下結。
下次明知他心之相。先問次辯。菩薩修經得他心智異聲聞等總顯其異。下別顯之。別中初約凡心辯異。二乘別知。菩薩能頓。于中初問次辯后結。下約聖心。初舉次辯。菩薩一念知須陀洹十六心別。二乘不能。依成實論。亦約須陀十六聖心明知差別。與此少異。彼中乃就遲速辯異。菩薩之人慾知初心即能知之。余心亦爾。緣覺之人慾知第三至第七心方乃知之。何故偏言欲知第三。第三心者是苦比忍。其他心通依上禪起。欲知他人無漏心時還緣觀上無漏之
【現代漢語翻譯】 現代漢語譯本：經常修習，認識到諸法的自性和現象都是空性的，因此稱為『畢竟空』。在因緣和合中，沒有固定不變的實體，這稱為『空性』。因緣本身也是空無的，所以說是『空相』。這是用修習來斷除下部的煩惱。
在後面破除空性、顯明實有的部分中，如何才能知曉呢？知曉沒有『我』，也沒有屬於『我』的所有物，這就是知曉『無』。知曉一切眾生都具有佛性，這就是知曉『有』。知曉眾生具有佛性，正是明確地知曉『有』。以『佛性』等來從果的角度顯明『有』。『如此皆下』是從人的角度辨別差異。『以是下』是結論。根據這些文字來驗證，如果把空性當作終極目標，那就是不瞭解真正的含義。
接下來討論宿命。先提出問題，然後進行辨析。菩薩通過修習經典，憶念過去等等，修習神通的方便法門。『於一念下』說明菩薩所成就的與二乘不同。『得殊異智異聲聞等』總的說明了菩薩與二乘的不同。『云何下』是分別說明。分別說明有很多方面，現在只說明緣心的不同。聲聞和緣覺憶念過去世，會產生種性，乃至怨憎等想法，這說明了小乘的差異。他們雖然知道自性是空性的，但不能空掉因緣的現象。因為對現象的執著沒有消除，人相依然存在，所以會有種性、怨憎等想法。『菩薩不下』說明大乘與小乘的不同。既然法相都是空性的，人相又怎麼能安立呢？所以沒有種性，乃至怨憎等想法。其中，首先說明遠離有相，然後修習空相。『是名下』是結論。
接下來闡明知曉他人心相。先提出問題，然後進行辨析。菩薩通過修習經典，獲得知曉他人心智的能力，這與聲聞等不同，這是總的說明菩薩與聲聞等的不同。『下別顯之』是分別顯明。分別顯明中，首先從凡夫心的角度辨別差異。二乘是分別地知曉，菩薩能頓悟。『于中初問次辯后結』是其中的問、辯、結論。『下約聖心』是從聖人心的角度來說明。首先舉例，然後進行辨析。菩薩在一念之間就能知曉須陀洹（Srotapanna，入流果）的十六種心念的差別，而二乘不能。依據《成實論》（Tattvasiddhi Shastra），也是從須陀洹的十六種聖心的角度來說明知曉的差別，與這裡稍有不同。那裡是從遲速的角度辨別差異。菩薩想要知道初發心，就能立刻知道，其他的念頭也是這樣。緣覺想要知道第三到第七個心念才能知道。為什麼偏偏說想要知道第三個心念呢？因為第三個心念是苦比忍。其他的念頭都能夠依靠上禪而生起。想要知道他人無漏心的時候，還要緣觀上方的無漏心。
【English Translation】 English version: Constantly cultivating and realizing that the nature and phenomena of all dharmas are empty, hence it is called 'Ultimate Emptiness'. Within the aggregation of causes and conditions, there is no fixed and real entity, this is called 'Emptiness'. Causes and conditions themselves are also empty, therefore it is said to be 'Empty Appearance'. This is to eliminate the lower fetters through cultivation.
In the section on refuting emptiness and revealing reality, how does one know? Knowing that there is no 'self' and nothing belonging to 'self', this is knowing 'non-existence'. Knowing that all sentient beings possess Buddha-nature, this is knowing 'existence'. Knowing that sentient beings possess Buddha-nature is precisely knowing 'existence'. 'With Buddha-nature etc.' is to reveal 'existence' from the perspective of the result. 'Thus below' distinguishes the differences from the perspective of people. 'Therefore below' is the conclusion. Based on these texts, if one regards emptiness as the ultimate goal, then one does not understand the true meaning.
Next, we discuss past lives. First, a question is raised, then an analysis is made. Bodhisattvas cultivate scriptures, recollect the past, and so on, cultivating the expedient methods of supernatural powers. 'In one thought below' explains that what Bodhisattvas achieve is different from the Two Vehicles (Sravakas and Pratyekabuddhas). 'Gaining extraordinary wisdom different from Sravakas etc.' generally explains the difference between Bodhisattvas and the Two Vehicles. 'How below' is a separate explanation. There are many aspects to the separate explanation, but now only the difference in the mind of condition is explained. Sravakas and Pratyekabuddhas recollect past lives and generate ideas of lineage, even resentment, which illustrates the difference of the Small Vehicle. Although they know that nature is empty, they cannot empty the phenomena of causes and conditions. Because the attachment to phenomena is not eliminated, the appearance of self still exists, so there are ideas of lineage, resentment, and so on. 'Bodhisattvas below' explains the difference between the Great Vehicle and the Small Vehicle. Since the characteristics of dharmas are empty, how can the appearance of self be established? Therefore, there are no ideas of lineage, even resentment, and so on. Among them, first it is explained to be away from the appearance of existence, and then to cultivate the appearance of emptiness. 'This name below' is the conclusion.
Next, we elucidate the appearance of knowing the minds of others. First, a question is raised, then an analysis is made. Bodhisattvas, through cultivating scriptures, obtain the ability to know the minds of others, which is different from Sravakas and so on. This is a general explanation of the difference between Bodhisattvas and Sravakas and so on. 'Below separately reveals it' is a separate elucidation. In the separate elucidation, first the difference is distinguished from the perspective of ordinary minds. The Two Vehicles know separately, while Bodhisattvas can have sudden enlightenment. 'In the middle, first question, then analysis, then conclusion' is the question, analysis, and conclusion within it. 'Below about the holy mind' is to explain from the perspective of the mind of a sage. First, an example is given, then an analysis is made. Bodhisattvas can know the difference between the sixteen thoughts of a Srotapanna (Srotapanna, Stream-enterer) in one thought, while the Two Vehicles cannot. According to the Tattvasiddhi Shastra (Chengshi Lun), the difference in knowledge is also explained from the perspective of the sixteen holy minds of a Srotapanna, which is slightly different from here. There, the difference is distinguished from the perspective of speed. Bodhisattvas, if they want to know the initial thought, can know it immediately, and the same is true for other thoughts. Pratyekabuddhas want to know the third to seventh thoughts before they can know them. Why is it specifically said that they want to know the third thought? Because the third thought is the forbearance of suffering. Other thoughts can arise relying on the upper dhyana. When one wants to know the unconditioned mind of others, one must also contemplate the unconditioned mind above.
心同地易知。于彼觀上無漏心中苦比為首故偏言之。以何義故至第七心方乃知乎。第七心者是集此忍。緣覺欲知苦比忍心擬意觀察。彼心已謝起苦比智。緣覺尋觀追而不及。即于上界集上伺之。彼須陀洹已舍上苦。緣欲界集起集法忍及集法智。從比智后復緣上集起集比忍及集比智。彼緣覺人由前集上伺求之力集比忍生即便覺知。是故偏言至第七心方能知矣。聲聞之人慾知第三次第急尋。至第十六道比智心方始得知。有此不同是為第二是總結也。
第三德中初問。次辯。后總結之。辯中宣說慈無量心以為德體。四無量心皆是此德且就初舉。又復諸行有分相門有攝相門。若據分別四行各別。若據攝相舉一為首余皆入中。今就攝相故舉一慈統收餘三。文中初言舍慈得慈得慈不從緣略以標舉。謂舍一切攀緣之慈得彼平等無緣大慈。此無緣慈證實以成。據實反望由來無緣知從何生。故說得時不從因緣。下別顯之。別中有四。初番約法舍相得實。后三約人舍偽會真。就初番中先問后辯。辯中約境舍世諦慈得真諦慈。若約心識舍妄識慈得真識慈。若據行修舍緣觀慈得無緣慈。后三何別。初舍凡夫善法之慈得菩薩慈。第二舍彼凡夫之人不善之慈得如來慈。彼闡提等何處有慈而言舍乎。解云。此等同類同行亦相親愛名為慈矣。問曰
【現代漢語翻譯】 現代漢語譯本：心和地一樣容易瞭解。在那觀想之上的無漏心中，以苦比智為首，所以特別提到它。因為什麼緣故，要到第七個心才能知道呢？第七個心是集法忍。緣覺想要知道苦比忍心，擬意觀察。那個心已經過去，生起苦比智。緣覺尋找觀察，追趕不上。就在上界尋找集法。那個須陀洹已經捨棄了上界的苦，想要了解欲界的集，生起集法忍和集法智。從比智之後，又緣上界的集，生起集比忍和集比智。那個緣覺之人，由於之前尋找上界集法之力，集比忍生起，就能覺知。所以特別說要到第七個心才能知道。聲聞之人想要知道第三個次第，急切地尋找，要到第十六個道比智心才能知道。有這樣的不同，這是第二個不同，是總結。
第三個德中，先是提問，然後辯論，最後總結。辯論中宣說慈無量心作為德的本體。四無量心都是這個德，這裡只舉出第一個。而且，各種行為有分別相和攝相。如果根據分別相，四種行為各有不同。如果根據攝相，舉出一個作為首領，其餘都包含在其中。現在根據攝相，所以舉出慈來統攝其餘三種。文中開始說捨棄慈而得到慈，得到慈不是從因緣而來，略微地標舉。意思是捨棄一切攀緣的慈，得到那平等無緣的大慈。這無緣慈是證實而成的。根據事實反過來觀察，本來就沒有因緣，知道是從哪裡產生的嗎？所以說得到的時候不是從因緣而來。下面分別顯示。分別中有四個方面。第一方面是根據法，捨棄相而得到實。後面三個方面是根據人，捨棄虛偽而會合真實。就第一個方面來說，先提問后辯論。辯論中根據境界，捨棄世俗諦的慈，得到真諦的慈。如果根據心識，捨棄妄識的慈，得到真識的慈。如果根據修行，捨棄緣觀的慈，得到無緣慈。後面三個方面有什麼區別呢？第一個是捨棄凡夫善法的慈，得到菩薩的慈。第二個是捨棄那些凡夫之人的不善之慈，得到如來的慈。那些闡提等人哪裡有慈可以捨棄呢？解釋說，這些人同類同行，也互相親愛，就叫做慈了。問： 曰
【English Translation】 English version: The mind is as easy to know as the earth. In that uncontaminated mind above contemplation, 'suffering analogy-wisdom' (苦比智, ku bi zhi) is the foremost, hence it is specifically mentioned. For what reason is it only known at the seventh mind? The seventh mind is 'the acceptance of the dharma of origination' (集法忍, ji fa ren). A 'Pratyekabuddha' (緣覺, yuan jue) wishing to know the 'suffering analogy-acceptance mind' (苦比忍心, ku bi ren xin), intends to observe it. That mind has already passed, and 'suffering analogy-wisdom' arises. The 'Pratyekabuddha' seeks to observe, but cannot catch up. He then seeks 'the origination of dharma' (集法, ji fa) in the upper realm. That 'Srotapanna' (須陀洹, xutuo huan) has already abandoned the suffering of the upper realm, wishing to understand the origination of the desire realm, arising 'the acceptance of the dharma of origination' and 'the wisdom of the dharma of origination' (集法智, ji fa zhi). After the analogy-wisdom, he again connects to the origination of the upper realm, arising 'the acceptance of the analogy of origination' (集比忍, ji bi ren) and 'the wisdom of the analogy of origination' (集比智, ji bi zhi). That 'Pratyekabuddha', due to the power of previously seeking the origination of the upper realm, the 'acceptance of the analogy of origination' arises, and he is able to know. Therefore, it is specifically said that it is only known at the seventh mind. A 'Sravaka' (聲聞, sheng wen) wishing to know the third stage, urgently seeks, and only knows at the sixteenth 'path analogy-wisdom' (道比智心, dao bi zhi xin). There is this difference, this is the second difference, which is the conclusion.
In the third virtue, first there is a question, then a debate, and finally a conclusion. In the debate, the 'immeasurable mind of loving-kindness' (慈無量心, ci wu liang xin) is declared as the essence of virtue. The four immeasurable minds are all this virtue, and here only the first is mentioned. Moreover, various actions have aspects of distinction and aspects of inclusion. If according to the aspects of distinction, the four actions are different. If according to the aspects of inclusion, one is taken as the leader, and the rest are included within it. Now according to the aspects of inclusion, therefore loving-kindness is taken to encompass the other three. The text begins by saying that abandoning loving-kindness and obtaining loving-kindness, obtaining loving-kindness does not come from conditions, briefly highlighting it. It means abandoning all clinging loving-kindness, and obtaining that equal, unconditioned great loving-kindness. This unconditioned loving-kindness is realized and accomplished. According to the facts, looking back, there was originally no condition, so how do you know where it came from? Therefore, it is said that obtaining it does not come from conditions. The following shows it separately. There are four aspects in the separation. The first aspect is according to the dharma, abandoning the form and obtaining the substance. The latter three aspects are according to people, abandoning falsehood and uniting with truth. Regarding the first aspect, first there is a question and then a debate. In the debate, according to the realm, abandoning the loving-kindness of the mundane truth and obtaining the loving-kindness of the ultimate truth. If according to consciousness, abandoning the loving-kindness of deluded consciousness and obtaining the loving-kindness of true consciousness. If according to practice, abandoning the loving-kindness of conditioned contemplation and obtaining unconditioned loving-kindness. What is the difference between the latter three aspects? The first is abandoning the loving-kindness of the good dharma of ordinary people and obtaining the loving-kindness of 'Bodhisattvas' (菩薩, pusa). The second is abandoning the non-good loving-kindness of those ordinary people and obtaining the loving-kindness of 'Tathagatas' (如來, rulai). Where do those 'Icchantikas' (闡提, chanti) have loving-kindness to abandon? The explanation is that these people of the same kind and same practice also love each other, and this is called loving-kindness. Question: Said
菩薩云何已得如來之慈。于佛深慈隨分克證故名為得。問曰。所得如來之慈與前句中菩薩之慈有何差別。解言順化巧益之義是菩薩慈。行非通道名如來慈。故維摩中菩薩行非名通佛道。第三舍彼凡夫二乘取相之慈得無緣慈。先問后辯。凡夫取著眾生之相。二乘取著諸法之相。故須舍之。彼黃門等云何名慈。黃門無根二根女人淫情相愛名之為慈。屠膾獵師養豬雞等愛好所殺亦名為慈。明所得中初辯后釋。是名下結。
第四德中初問起發。次釋。后結。有難解者問答重顯。釋中宣說十事為體。先初舉數。次列其名。根深難拔明能立始。不放逸心能為佛本故名為根。與實相俱增長不壞名深難拔。二于自身生定想者彰能趣終。自念己身定得菩提名生定想。下八具行。前五攝福。后三攝智。福中初二修凈土行。不觀福田及非福田修施凈土。心有分別得土不凈故不觀田及與非田。平等心施能凈佛土。修凈土者修戒凈土。以修戒故得土嚴凈。后三是其起法身行。滅除有餘斷除業緣離穢身行。除斷殘苦名滅有餘。斷離殘集名除業緣。業是正因。煩惱為緣。下文釋中此之二門通名有餘。有餘有三。一煩惱余猶此緣也。二是餘業猶此業也。三是余苦猶此有餘。修凈身者攝凈身行。精修十善故能凈身。后攝智中了知。諸緣明攝對治。下
【現代漢語翻譯】 現代漢語譯本 菩薩如何才能獲得如來的慈悲？因為對佛陀深厚的慈悲隨分隨力地證悟，所以稱為獲得。有人問：所獲得的如來慈悲與前面句子中菩薩的慈悲有什麼區別？解釋說，順應教化、巧妙利益眾生的意義是菩薩的慈悲；而行持非通常之道，則名為如來的慈悲。所以《維摩經》中說，菩薩的行持並非通常的成佛之道。第三，捨棄凡夫和二乘人執著于相的慈悲，才能獲得無緣大慈。先提問，后辯論。凡夫執著于眾生的相，二乘人執著于諸法的相，所以必須捨棄這些執著。那些閹人等，為什麼也稱為慈悲？閹人、無根人、雙性人、女人之間互相愛戀，也稱之為慈悲。屠夫、劊子手、獵人、飼養豬雞等，喜愛自己所殺的動物，也稱之為慈悲。闡明所獲得的慈悲，先辯論，后解釋。下面是總結。 第四種功德中，先提問以啓發，然後解釋，最後總結。對於難以理解的地方，通過問答再次闡明。解釋中宣說以十事為體。首先列舉數量，然後列出名稱。根深難拔，說明能夠建立根本。不放逸的心能夠成為成佛的根本，所以稱為根。與實相相伴，增長而不壞滅，名為根深難拔。第二，對於自身產生決定的想法，彰顯能夠趣向終點。自己想著自己必定能夠獲得菩提，名為生定想。下面八種是具體的修行。前五種是攝取福德，后三種是攝取智慧。福德中，前兩種是修習凈土的行持。不觀察福田和非福田，修習施捨以清凈佛土。心中有所分別，得到的國土不清凈，所以不觀察福田以及非福田。以平等心施捨，能夠清凈佛土。修習凈土的人，修習戒律以清凈佛土。因為修習戒律的緣故，得到國土莊嚴清凈。后三種是發起法身之行。滅除有餘，斷除業緣，遠離污穢之身行。去除斷除殘餘的痛苦，名為滅有餘。斷除脫離殘餘的集聚，名為除業緣。業是正因，煩惱是助緣。下文的解釋中，這兩門統稱為有餘。有餘有三種：一是煩惱余，就是指助緣；二是業餘，就是指業；三是苦余，就是指有餘。修習清凈身的人，攝取清凈身行。精進修習十善，所以能夠清凈身。後面攝取智慧，了知諸緣，闡明攝取對治的方法。下面
【English Translation】 English version How does a Bodhisattva attain the Tathagata's (如來, one of the titles of a Buddha) compassion? It is called 'attainment' because of the partial realization of the Buddha's profound compassion. Question: What is the difference between the Tathagata's compassion that is attained and the Bodhisattva's compassion mentioned in the previous sentence? Explanation: The meaning of skillfully benefiting beings through skillful means is the Bodhisattva's compassion; while practicing a path that is not the common way is called the Tathagata's compassion. Therefore, the Vimalakirti Sutra says that the Bodhisattva's practice is not the common path to Buddhahood. Third, one must abandon the compassion of ordinary people and the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) that clings to appearances in order to attain impartial compassion. First, a question is posed, then a debate ensues. Ordinary people cling to the appearances of beings, and the Two Vehicles cling to the appearances of dharmas (諸法, phenomena), so these attachments must be abandoned. Why are eunuchs, etc., also called compassionate? The mutual love between eunuchs, rootless people, hermaphrodites, and women is also called compassion. Butchers, executioners, hunters, and those who raise pigs and chickens also call their fondness for the animals they kill 'compassion'. Clarifying the attained compassion, first debate, then explain. The following is a conclusion. In the fourth virtue, first a question is posed to inspire, then an explanation is given, and finally a conclusion is drawn. For difficult-to-understand points, clarification is provided through questions and answers. The explanation declares that the essence consists of ten things. First, the number is listed, then the names are listed. 'Deep roots, difficult to uproot' indicates the ability to establish the foundation. The mind of non-negligence can become the root of Buddhahood, so it is called 'root'. Accompanying reality, growing without decaying, is called 'deep roots, difficult to uproot'. Second, generating a determined thought in oneself demonstrates the ability to reach the end. Thinking that one will surely attain Bodhi (菩提, enlightenment) is called 'generating a determined thought'. The following eight are specific practices. The first five are to gather merit, and the last three are to gather wisdom. Among the merits, the first two are the practices of cultivating pure lands. Without observing fields of merit and non-fields of merit, cultivate giving to purify the Buddha-land. If there are discriminations in the mind, the land obtained is not pure, so one does not observe fields of merit and non-fields of merit. Giving with an equal mind can purify the Buddha-land. Those who cultivate pure lands cultivate the precepts to purify the Buddha-land. Because of cultivating the precepts, the land is adorned and pure. The last three are to initiate the practice of the Dharmakaya (法身, Dharma Body). Eliminate the remaining, cut off karmic connections, and stay away from defiled bodily actions. Removing and cutting off the remaining suffering is called 'eliminating the remaining'. Cutting off and separating from the remaining accumulation is called 'cutting off karmic connections'. Karma is the direct cause, and afflictions are the conditions. In the explanation below, these two are collectively called 'remaining'. There are three types of remaining: first, the remaining afflictions, which refer to the conditions; second, the remaining karma, which refers to the karma; and third, the remaining suffering, which refers to the remaining. Those who cultivate a pure body gather pure bodily actions. Diligently cultivating the ten virtues can purify the body. Later, gathering wisdom involves understanding all conditions and clarifying the methods of gathering antidotes. Below
二離障。離諸怨敵。除障道過。斷業煩惱及破八魔名離怨敵。斷除二過離生死過。亡因絕果名除二邊。
下廣釋之。解初門中初問次辯。根名不放正出根體。謹攝之心是不放逸。次解根義。先問后辯。謂菩提根對果正論。諸佛善本皆不放逸重複顯之。不放逸故余善增下解深難拔。拔則不增。增故不拔。于中初舉余善轉增正明難拔。以能增下嘆以顯勝。此二為門。如諸跡下顯向後門最勝之義。十二複次。皆初立喻后合可知。以是義下顯向初門令善增長。于中初先乘前顯后。以前門中不放逸法令余善增故深難拔。云何下釋。先問次辯。以增長下結成難拔。以是義下總結初行。
第二行中初問次辯。辯中於身生決定等明起定心。不作狹等離不定心。先開三門。不狹一門。不小第二。不變第三。下重顯之。不作聲聞辟支佛心釋前不小。不作魔心及自樂心樂生死心釋前不變。常為眾生求慈悲心釋前不狹。是名下結。初先略結。我于來下牒以重結。
第三門中初問次辯后總結之。辯中有二。一舉劣顯勝。先辯福田。若有念下明偏執過。偏執此等為福田故。福田至少名為狹劣。
二辯勝過劣。于中初明菩薩觀生無非福田。常觀諸佛所說已下觀一切施齊得凈報。前中初言觀一切生無非福田總翻前過。何以下釋
【現代漢語翻譯】 現代漢語譯本： 二、離障（lí zhàng）：遠離各種怨敵，消除障礙修道的過失，斷除業障煩惱以及破除八種魔障，這叫做『離怨敵』。斷除兩種過失，即脫離生死輪迴的過失，消滅產生輪迴的原因，斷絕輪迴的結果，這叫做『除二邊』。 下面詳細解釋這些內容。在解釋第一個門徑時，先提出問題，然後進行辨析。『根』（gēn）這個名稱，直接指出了菩提之根的本體。謹慎守護內心，就是『不放逸』（bù fàng yì）。接下來解釋『根』的含義，先提出問題，然後進行辨析。所謂菩提之根，是對結果的正確論述。諸佛的善良根本，都是因為不放逸，這裡重複強調了這一點。因為不放逸，其餘的善行就會增長，下面解釋這種善根難以拔除的原因。如果拔除了，就不會增長；如果增長了，就難以拔除。其中，首先列舉其餘善行會增長，正是爲了說明這種善根難以拔除。因為能夠增長善行，所以讚歎它，以此來彰顯它的殊勝。這兩種（增長和難拔）是入門的途徑。如同諸佛的足跡一樣，顯示了趨向菩提之門的殊勝意義。十二個『複次』（fù cì），都是先立比喻，然後進行總結，可以理解為：因為這個道理，顯示了趨向最初之門，使善行增長。其中，首先憑藉前面的內容來彰顯後面的內容，因為前一個門徑中的不放逸法，能夠使其餘的善行增長，所以這種善根難以拔除。『云何』（yún hé）以下進行解釋，先提出問題，然後進行辨析。因為增長的緣故，總結為難以拔除。因為這個道理，總結最初的修行。 在第二種修行中，先提出問題，然後進行辨析。在辨析中，對於身體產生決定等，說明要生起堅定的心。不作狹隘等，是遠離不確定的心。首先開啟三個門徑：不狹隘是第一個門徑，不渺小是第二個門徑，不變異是第三個門徑。下面重新彰顯這些內容。不作聲聞（shēng wén）、辟支佛（pì zhī fó）的心，是解釋前面的『不渺小』。不作魔的心以及只求自己快樂的心、貪戀生死輪迴的心，是解釋前面的『不變異』。常常爲了眾生尋求慈悲心，是解釋前面的『不狹隘』。這叫做總結。最初先簡略地總結，『我于來』（wǒ yú lái）以下，通過重複來總結。 在第三個門徑中，先提出問題，然後進行辨析，最後進行總結。辨析中有兩點：一是舉出低劣的來彰顯殊勝的。首先辨析福田（fú tián）。『若有念』（ruò yǒu niàn）以下，說明偏執的過失。因為偏執于這些（特定對像）是福田的緣故，福田至少是狹隘低劣的。 二是辨析殊勝超過低劣。其中，首先說明菩薩（pú sà）觀察眾生，沒有哪個不是福田。『常觀諸佛所說已下』（cháng guān zhū fó suǒ shuō yǐ xià）觀察一切佈施，都能得到清凈的果報。前面，首先說觀察一切眾生，沒有哪個不是福田，總的推翻了前面的過失。『何以下釋』（hé yǐ xià shì）以下進行解釋。
【English Translation】 English version: Two, Leaving Obstacles (lí zhàng): To be apart from all enemies, to eliminate the faults that obstruct the path of cultivation, to cut off karmic afflictions and to break through the eight kinds of demonic hindrances is called 'Leaving Enemies'. To cut off the two faults, that is, to escape the fault of the cycle of birth and death, to eliminate the cause of the cycle of birth and death, and to cut off the result of the cycle of birth and death, is called 'Eliminating the Two Extremes'. The following explains these contents in detail. In explaining the first gateway, first a question is raised, and then an analysis is made. The name 'Root' (gēn) directly points out the essence of the root of Bodhi. Guarding the mind carefully is 'Non-negligence' (bù fàng yì). Next, the meaning of 'Root' is explained, first a question is raised, and then an analysis is made. The so-called root of Bodhi is a correct discussion of the result. The good roots of all Buddhas are due to non-negligence, which is repeatedly emphasized here. Because of non-negligence, other good deeds will increase. The following explains why this good root is difficult to eradicate. If it is eradicated, it will not increase; if it increases, it will be difficult to eradicate. Among them, first listing that other good deeds will increase is precisely to illustrate that this good root is difficult to eradicate. Because it can increase good deeds, it is praised to highlight its superiority. These two (increase and difficulty to eradicate) are the paths to enter. Just like the footprints of all Buddhas, it shows the supreme meaning of heading towards the gate of Bodhi. The twelve 'Furthermore' (fù cì) all establish a metaphor first, and then summarize, which can be understood as: because of this principle, it shows heading towards the initial gate, making good deeds increase. Among them, first, the previous content is used to highlight the following content, because the Dharma of non-negligence in the previous gateway can make other good deeds increase, so this good root is difficult to eradicate. 'Why' (yún hé) and below explain, first raising a question, and then analyzing. Because of the increase, it is concluded that it is difficult to eradicate. Because of this principle, the initial practice is summarized. In the second practice, first a question is raised, and then an analysis is made. In the analysis, generating determination in the body, etc., indicates that a firm mind should be generated. Not acting narrowly, etc., is to stay away from uncertain minds. First, three gateways are opened: not narrow is the first gateway, not small is the second gateway, and not changing is the third gateway. The following re-emphasizes these contents. Not acting with the mind of a Śrāvaka (shēng wén) or Pratyekabuddha (pì zhī fó) is to explain the previous 'not small'. Not acting with the mind of a demon, or with a mind that only seeks one's own happiness, or with a mind that is attached to the cycle of birth and death, is to explain the previous 'not changing'. Constantly seeking compassion for sentient beings is to explain the previous 'not narrow'. This is called a summary. First, a brief summary is made, and 'I in the future' (wǒ yú lái) and below, it is summarized by repeating. In the third gateway, first a question is raised, then an analysis is made, and finally a summary is made. There are two points in the analysis: one is to highlight the superior by citing the inferior. First, analyze the field of merit (fú tián). 'If there is thought' (ruò yǒu niàn) and below, it explains the fault of partiality. Because of being partial to these (specific objects) as fields of merit, the field of merit is at least narrow and inferior. Second, analyze the superiority over the inferiority. Among them, first, it is stated that Bodhisattvas (pú sà) observe sentient beings, and none of them are not fields of merit. 'Constantly observing what all Buddhas have said and below' (cháng guān zhū fó suǒ shuō yǐ xià) observing all giving, one can obtain pure retribution. In the front, it is first said that observing all sentient beings, none of them are not fields of merit, which totally overturns the previous fault. 'What follows explains' (hé yǐ xià shì) and below explains.
。先問后解。以善修集。異念處故對問略釋。平等法性是眾生體。菩薩獨觀餘人不見名異念處。菩薩修此故觀一切無非福田。下重顯之。修異念故見諸眾生本性皆凈故無持戒毀禁之別觀一切施得凈報中。說施雖四后得凈故總以標舉。下別顯之。先明四施。初問次列。下廣釋之。解初問中初門次辯。施者具有戒聞智慧有世諦行。知施及果有世諦解。受者破戒入第一義壞世諦行。專著邪見證第一義壞世諦解。是名下結。余門類爾。下次明其俱得凈報。於此四中持戒正見得世凈報。破戒邪見得出世間離相凈報。持戒正見得世凈報相顯易知不勞解釋。破戒邪見得凈福報義隱難識今偏釋之。文中初言若如是者云何復言得凈果報徴前起后。若如向來施及受者破戒邪見是為極惡。云何說言俱得凈報。下釋有四。初言無施無報故凈對問略釋。壞世諦相證第一義故名為凈。二若不見下翻犯為持成得凈報見第一義。無施報者行無罪過解不遠理。是故此人不名破戒專著邪見。三若依聲聞言不見下釋通向前持犯二言。以何義故不見施等前說以為破戒邪見。今復說為不名破戒專著邪見。故今釋之。依聲聞法不見施等名為破戒名為邪見。若依是經名持正見。四有異念下釋大異小。何故依此大涅槃經偏得名為持戒正見。依小不爾故今須釋。有異念處菩
薩修集是故不見持戒破戒施及報等名持名正。
以是義下總結此行。
第四行中初問次辯。辯中菩薩自離十惡愿益眾生故能凈土。是名下結。
次解第五及第六門。前分二門。今此通合名為有餘。于中初問次辯后結。辯中初舉。次列三名。煩惱余報是生死緣。餘業是因。此二猶前所斷業緣。余有是其生死之果。此猶是前所滅有餘。
下廣釋之。煩惱余報就凡夫說。餘業就彼小乘人中學人宣說。余有就彼小乘人中無學人說。蓋隱顯耳。煩惱余中先問次辯。煩惱無量。今且就其貪瞋癡慢四使說之。以此四使緣事而起受惡果故。一一之中皆初習起。次墮三塗。後生人中受其餘報。皆有在家出家之別。下明菩薩對治修斷。
餘業之中。先問次辯。凡夫所作名凡夫業。聲聞所受名聲聞業。下就聲聞差別論之。須陀洹人七有業者總相論之。依智度論。須陀洹人天上人中七返往來受十四生。今就往來總言七有。斯陀二有細別論之。彼于欲界天上人中一往一來便般涅槃故說二有。阿那含人受色有者。那含亦受無色有業。就下論之。下明菩薩對治修斷。
明余有中。初問次辯。言阿羅漢得阿羅漢果辟支佛得辟支果者標別其人。余有在於無學果處所以舉之。無業無結而轉二果正辯其相。分段結業無學
【現代漢語翻譯】 現代漢語譯本：薩修集（Sā xiū jí，梵文音譯，具體含義待考）是故不見持戒破戒施及報等，名持名正。
以是義下總結此行。
第四行中初問次辯。辯中菩薩自離十惡，愿益眾生，故能凈土。是名下結。
次解第五及第六門。前分二門。今此通合名為有餘。于中初問次辯后結。辯中初舉。次列三名。煩惱余報是生死緣。餘業是因。此二猶前所斷業緣。余有是其生死之果。此猶是前所滅有餘。
下廣釋之。煩惱余報就凡夫說。餘業就彼小乘人中學人宣說。余有就彼小乘人中無學人說。蓋隱顯耳。煩惱余中先問次辯。煩惱無量。今且就其貪瞋癡慢四使說之。以此四使緣事而起受惡果故。一一之中皆初習起。次墮三塗。後生人中受其餘報。皆有在家出家之別。下明菩薩對治修斷。
餘業之中。先問次辯。凡夫所作名凡夫業。聲聞（Shēng wén，聽聞佛陀教誨而修行證果的人）所受名聲聞業。下就聲聞差別論之。須陀洹（Xū tuó huán，小乘初果）人七有業者總相論之。依智度論。須陀洹人天上人中七返往來受十四生。今就往來總言七有。斯陀含（Sī tuó hán，小乘二果）二有細別論之。彼于欲界天上人中一往一來便般涅槃故說二有。阿那含（Ā nuó hán，小乘三果）人受色有者。那含亦受無色有業。就下論之。下明菩薩對治修斷。
明余有中。初問次辯。言阿羅漢（Ā luó hàn，小乘四果）得阿羅漢果，辟支佛（Pì zhī fó，又稱緣覺，不依佛陀教導，自行悟道的修行者）得辟支果者標別其人。余有在於無學果處所以舉之。無業無結而轉二果正辯其相。分段結業無學
【English Translation】 English version: 'Sa Xiu Ji' (Sā xiū jí, transliteration from Sanskrit, specific meaning to be determined) is why one does not see holding precepts, breaking precepts, giving, and retribution, etc., and is named 'holding the name correctly'.
The following summarizes this practice based on this meaning.
In the fourth section, there is first a question and then a debate. In the debate, the Bodhisattva, by being free from the ten evils and vowing to benefit sentient beings, is able to purify the land. The following concludes this.
Next, explain the fifth and sixth gates. The previous was divided into two gates. Now, these are combined and called 'remaining existence'. In this, there is first a question, then a debate, and finally a conclusion. In the debate, first, it is raised. Then, three names are listed. The remaining retribution of afflictions is the cause of birth and death. Remaining karma is the cause. These two are like the previously severed karmic causes. Remaining existence is the result of birth and death. This is like the previously extinguished remaining existence.
The following explains it in detail. The remaining retribution of afflictions is discussed in relation to ordinary people. Remaining karma is explained in relation to learners among the 'small vehicle' (Hinayana) practitioners. Remaining existence is discussed in relation to non-learners among the 'small vehicle' practitioners. This is to conceal and reveal. In the remaining afflictions, there is first a question and then a debate. Afflictions are immeasurable. For now, let's discuss the four messengers of greed, hatred, delusion, and pride. Because these four messengers arise from circumstances and receive evil consequences. In each one, there is first the initial arising, then falling into the three evil realms, and then being born among humans and receiving the remaining retribution. There is a distinction between being a householder and a renunciate. The following explains how the Bodhisattva counteracts and cultivates to sever them.
In the remaining karma, there is first a question and then a debate. What ordinary people do is called ordinary people's karma. What 'Sravakas' (Shēng wén, those who hear the Buddha's teachings and practice to attain enlightenment) receive is called Sravakas' karma. The following discusses the differences among Sravakas. The 'Sotapanna' (Xū tuó huán, the first stage of Hinayana) who has the karma of seven existences is discussed in general terms. According to the 'Mahaprajnaparamita Sastra', the Sotapanna goes back and forth between the heavens and the human realm seven times, receiving fourteen lives. Now, speaking generally of going back and forth, it is called seven existences. The 'Sakadagamin' (Sī tuó hán, the second stage of Hinayana) has two existences, which are discussed in detail. Because they go back and forth once between the heavens and the human realm in the desire realm and then attain 'Parinirvana', it is said to be two existences. The 'Anagamin' (Ā nuó hán, the third stage of Hinayana) receives existence in the form realm. The Anagamin also receives karma of existence in the formless realm. This is discussed from below. The following explains how the Bodhisattva counteracts and cultivates to sever them.
In explaining the remaining existence, there is first a question and then a debate. Saying that the 'Arhat' (Ā luó hàn, the fourth stage of Hinayana) attains the Arhat fruit, and the 'Pratyekabuddha' (Pì zhī fó, also known as 'Solitary Buddha', those who attain enlightenment on their own without relying on the Buddha's teachings) attains the Pratyekabuddha fruit, distinguishes these people. The remaining existence is in the place of the fruit of non-learning, so it is mentioned. Without karma and without fetters, the transformation of the two fruits is the correct debate of their characteristics. Segmented karma and non-learning.
已盡故無結業。而彼結業二家殘果無學猶有。更須轉滅名轉二果。是名下結。如是三下總牒結斷。
修凈身中先問后釋。釋中有三。一明修習三十二相。於一一相百福修之。言百福者。五品心中修行十善即為五十。始修五十終成五十合為百福。用此成滿三十二相名修凈身。此明共因。下師子中說不共因。左右言耳。二明修習八十種好。先問后辯。今此但明修之所為不辯修法。諸經例無。文中初先明世眾生事八十神。次明菩薩為之修好。何以下釋。以是下結。三總明其修身所為。有四複次。明為菩提故修相好。皆初立喻后合可知。以是下結。
了知緣中先問次解。解中先就色法明知。不見相者不見青黃赤白等相。不見緣者不見生色之因緣也。又亦不見四大以為造色因緣。不見體者不見質礙以為色體。不見出者不見色法初生出也。不見法。滅者不見色法終盡滅也。不見一者不取總相。不見異者不取別相。不見見者不見有人能見色也。不見相者不見能見之相貌也。不見受者不見有人領受色也。何以下釋。知法但是因緣虛集。如色一切亦如是者以色類餘一切法也。是名下結。
離怨敵中初牒次解。解中先明離煩惱怨。次離業怨。后離魔怨。離煩惱中先明是怨。后明非怨。前就自行煩惱是怨。后就化他煩惱非
【現代漢語翻譯】 現代漢語譯本：已經斷盡煩惱的人不會再有結業（Klesa-karma，煩惱和業力），但那些結業二果（指斯陀含和阿那含）的殘餘，以及無學（Arhat，阿羅漢）仍然存在。還需要進一步轉化滅除，這被稱為轉二果（指從斯陀含到阿那含的轉化）。這被稱為下結（指五下分結）。像這樣，總結並斷除這三種下結。
在修凈身（指佛陀的清凈之身）中，先提問后解釋。解釋中有三點：一是闡明修習三十二相（Mahāpuruṣalakṣaṇa，佛陀的三十二種殊勝之相）。對每一相，都通過一百種福德來修習。所說的『一百福』，是指在五品心中修行十善，即為五十。開始修行的五十，最終成就的五十，合起來就是一百福。用這些來圓滿三十二相，稱為修凈身。這是說明共同的因。下面的師子（Sīha，獅子）中說的是不共的因。左右指的是耳朵。二是闡明修習八十種好（Asītyanuvyañjana，佛陀的八十種隨形好）。先提問后辨析。現在這裡只說明修習的目的，不辨析修法。各經中沒有這樣的例子。文中首先闡明世間眾生的八十種神力，其次闡明菩薩為此而修好。為什麼下面要解釋？因為這是下面的結論。三是總的說明修身的目的。有四種『複次』（Punah，又），說明爲了菩提（Bodhi，覺悟）而修相好。都是先立比喻，然後結合實際，可以理解。這是下面的結論。
在『了知緣』（指了解因緣）中，先提問，然後解答。解答中，先就色法（Rūpa，物質）闡明了知。『不見相』（指不執著于外在的表象）是指不見青、黃、赤、白等相。『不見緣』（指不執著於事物產生的因緣）是指不見產生色的因緣。也不見四大（Mahābhūta，地、水、火、風）作為造色的因緣。『不見體』（指不執著於事物的實體）是指不見質礙作為色的實體。『不見出』（指不執著於事物的生起）是指不見色法最初生起。『不見滅』（指不執著於事物的消亡）是指不見色法最終消滅。『不見一』（指不執著于統一性）是指不執取總相。『不見異』（指不執著於差異性）是指不執取別相。『不見見』（指不執著于能見者）是指不見有人能見色。『不見相』（指不執著于能見的行為）是指不見能見的相貌。『不見受』（指不執著于感受者）是指不見有人領受色。為什麼下面要解釋？因為知道法只是因緣虛假聚合。『如色一切亦如是』（指一切法都和色法一樣）是指用色法來類比其他一切法。這是下面的結論。
在『離怨敵』（指遠離怨敵）中，先總說，然後解釋。解釋中，先闡明遠離煩惱怨（Klesa-ari，煩惱之敵），其次遠離業怨（Karma-ari，業力之敵），最後遠離魔怨（Māra-ari，魔羅之敵）。在遠離煩惱中，先闡明什麼是怨，然後闡明什麼不是怨。前面就自身修行的煩惱是怨，後面就化度他人的煩惱不是怨。
【English Translation】 English version: Those who have exhausted their afflictions have no further accumulation of karma. However, the remnants of the two fruits of Klesa-karma (referring to Sakadagami and Anagami), and the No-Learner (Arhat) still exist. Further transformation and extinction are needed, which is called transforming the two fruits (referring to the transformation from Sakadagami to Anagami). This is called the lower fetters (referring to the five lower fetters). Thus, these three lower fetters are summarized and severed.
In cultivating the pure body (referring to the Buddha's pure body), first a question is posed, then an explanation is given. There are three points in the explanation: First, it clarifies the cultivation of the thirty-two marks (Mahāpuruṣalakṣaṇa, the thirty-two auspicious marks of the Buddha). For each mark, it is cultivated through a hundred blessings. The 'hundred blessings' refers to cultivating the ten virtues in the five levels of mind, which is fifty. The fifty that are initially cultivated and the fifty that are ultimately achieved together constitute a hundred blessings. Using these to perfect the thirty-two marks is called cultivating the pure body. This explains the common cause. The following Sīha (lion) speaks of the uncommon cause. 'Left and right' refers to the ears. Second, it clarifies the cultivation of the eighty minor marks (Asītyanuvyañjana, the eighty minor marks of the Buddha). First a question is posed, then an analysis is given. Here, it only explains the purpose of cultivation, not the method of cultivation. There are no such examples in the sutras. The text first clarifies the eighty divine powers of sentient beings in the world, and then clarifies the Bodhisattva's cultivation of goodness for this purpose. Why is there an explanation below? Because this is the conclusion below. Third, it generally clarifies the purpose of cultivating the body. There are four 'Punah' (again), clarifying that the marks and qualities are cultivated for the sake of Bodhi (enlightenment). All begin with establishing a metaphor, then combining it with reality, which can be understood. This is the conclusion below.
In 'knowing the conditions' (referring to understanding dependent origination), first a question is posed, then an answer is given. In the answer, it first clarifies the knowledge of Rūpa (form). 'Not seeing the characteristics' (referring to not being attached to external appearances) means not seeing characteristics such as blue, yellow, red, and white. 'Not seeing the conditions' (referring to not being attached to the conditions of things arising) means not seeing the conditions that give rise to form. Nor does one see the four great elements (Mahābhūta, earth, water, fire, and wind) as the cause of creating form. 'Not seeing the substance' (referring to not being attached to the substance of things) means not seeing obstruction as the substance of form. 'Not seeing the arising' (referring to not being attached to the arising of things) means not seeing the initial arising of form. 'Not seeing the cessation' (referring to not being attached to the cessation of things) means not seeing the ultimate cessation of form. 'Not seeing oneness' (referring to not being attached to unity) means not grasping the general characteristics. 'Not seeing difference' (referring to not being attached to differences) means not grasping the specific characteristics. 'Not seeing the seer' (referring to not being attached to the one who sees) means not seeing that someone can see form. 'Not seeing the characteristics' (referring to not being attached to the act of seeing) means not seeing the appearance of the seer. 'Not seeing the receiver' (referring to not being attached to the one who receives) means not seeing that someone receives form. Why is there an explanation below? Because it is known that the Dharma is just a false aggregation of conditions. 'Just as form is, so is everything else' (referring to all dharmas being the same as form) means using form to analogize all other dharmas. This is the conclusion below.
In 'leaving enemies' (referring to abandoning enemies), first a general statement is made, then an explanation is given. In the explanation, it first clarifies abandoning the Klesa-ari (enemy of afflictions), then abandoning the Karma-ari (enemy of karma), and finally abandoning the Māra-ari (enemy of Mara). In abandoning afflictions, it first clarifies what is an enemy, and then clarifies what is not an enemy. The former refers to the afflictions of one's own practice being enemies, and the latter refers to the afflictions of transforming others not being enemies.
怨。此怨非怨義通上下。大位分之。初至四住行修求出煩惱為怨。五地已上起化。隨物煩惱非怨。今隨位別。離業怨中先問后辯。辯中先出業怨之體。謂謗方等。下明菩薩畏而舍離。離魔怨中先舉八魔。下明菩薩修治舍離。八魔如前惡漏中說。
離二邊中先問次辯。二十五有是其果邊。及愛因邊。菩薩常離。是名下結。是名第四總結此德。
有難解者下重顯之。德王先問。問意如何。如來向說修凈佛土自居穢國事與言乖故今問之。如來何故但修九事不修凈土。下佛答之。先明自己往修十事有凈土因。若使已下明已現明凈土之果。前中先明已修十事。一切已下舉他類己。
明有果中句別有六。一明此非穢。若使世界不凈充滿佛于中出無有是處正明非穢。汝莫謂等誡舍穢想。二汝當知下明已他方更有凈土。言我不出閻浮提界明更有也。三如有人下顯向初句明此非穢。先喻后合。喻中假舉愚人為說。日月喻凈。有人宣說此有日月他方無者無有義理。若有宣說他方有凈此方無者亦無義理。將此日月況他有凈。乍讀迷人。準義可知。四西方下顯前第二明已他方更有凈土。五為化眾生故於此下明閻浮提之穢為化眾生諸佛共俱。六慈氏已下明閻浮提之凈諸佛同處。
第五德中初問次辯后總結之。辯中五事。
【現代漢語翻譯】 現代漢語譯本 怨。此怨並非怨恨的通常意義，而是貫通上下。從大乘菩薩的位階來區分：初地到四住地（菩薩修行開始的階段）的修行者，以求出離煩惱為『怨』（指修行所要克服的障礙）。五地以上的菩薩發起教化，隨順眾生的煩惱並非『怨』。現在根據位階來分別說明。在遠離業怨中，先提問后辯論。辯論中先說明業怨的本體，即誹謗方等經典。下面說明菩薩對此心懷畏懼而捨棄遠離。在遠離魔怨中，先列舉八種魔，下面說明菩薩如何修治並舍離。八種魔如前面惡漏中已經說過的那樣。 遠離二邊（指斷見和常見）中，先提問后辯論。二十五有（三界中的二十五種存在狀態）是其果報的邊，以及愛慾是其因緣的邊，菩薩常常遠離這些。這叫做下結。這是第四個總結此功德。 如果有人對此難以理解，下面重新顯明。德王菩薩先提問，提問的用意是什麼呢？因為如來之前說要修凈佛國土，自己卻居住在穢濁的國土，這件事與所說的不符，所以現在提問。如來為什麼只修九事（指修行的九種功德），而不修凈土呢？下面佛陀回答這個問題。先說明自己往昔修行十事（指修行十種波羅蜜）有凈土的因。『若使』以下說明已經顯現的凈土的果報。前面先說明已經修行的十事，『一切』以下舉其他例子來證明自己。 說明有果報中，句子分別有六層含義。第一，說明此地並非穢濁。『若使世界不凈，充滿佛于中出，無有是處』，正是說明並非穢濁。『汝莫謂』等，是告誡捨棄穢濁的想法。第二，『汝當知』以下，說明在其他方更有凈土。說『我不出閻浮提界』，說明還有其他凈土。第三，『如有人』以下，顯明與第一句『明此非穢』相呼應。先用比喻后總結。比喻中假設愚人為說。日月比喻清凈。如果有人宣說此地有日月，其他地方沒有，這是沒有道理的。如果有人宣說他方有凈土，此方沒有，這也是沒有道理的。將日月比況他方有凈土。乍一讀來會迷惑人，按照意義來理解就明白了。第四，『西方』以下，顯明與前面第二句『明已他方更有凈土』相呼應。第五，『為化眾生故於此』以下，說明閻浮提的穢濁是爲了教化眾生，諸佛共同來到這裡。第六，『慈氏』以下，說明閻浮提的清凈是諸佛共同居住的地方。 第五種功德中，先提問，然後辯論，最後總結。辯論中有五件事。
【English Translation】 English version 'Grievance'. This 'grievance' is not the usual meaning of resentment, but rather permeates both above and below. It is distinguished according to the stages of a Bodhisattva in the Mahayana path: practitioners from the first to the fourth dwelling places (the initial stages of Bodhisattva practice) consider seeking liberation from afflictions as 'grievance' (referring to the obstacles to be overcome in practice). Bodhisattvas above the fifth stage initiate teachings, and afflictions that accord with beings are not 'grievance'. Now, they are explained separately according to their stages. In distancing oneself from karmic grievances, there is first a question and then a debate. In the debate, the essence of karmic grievances is first explained, namely, slandering the Vaipulya sutras (方等). Below, it is explained that Bodhisattvas are fearful of this and abandon it. In distancing oneself from demonic grievances, eight demons are first listed, and below, it is explained how Bodhisattvas cultivate and abandon them. The eight demons are as previously mentioned in the context of evil outflows (惡漏). In distancing oneself from the two extremes (referring to nihilism and eternalism), there is first a question and then a debate. The twenty-five existences (二十五有, the twenty-five states of existence in the three realms) are the extreme of its result, and craving is the extreme of its cause. Bodhisattvas constantly distance themselves from these. This is called the lower conclusion. This is the fourth summary of this virtue. If someone finds this difficult to understand, it is further clarified below. Bodhisattva Virtue King (德王) first asks a question. What is the intention of the question? It is because the Tathagata (如來) previously said to cultivate pure Buddha lands, but resides in impure lands himself, which is inconsistent with what was said, so the question is now asked. Why does the Tathagata only cultivate the nine qualities (九事, referring to the nine merits of practice) and not cultivate pure lands? Below, the Buddha answers this question. First, it is explained that in the past, he cultivated the ten qualities (十事, referring to the ten paramitas) and had the cause for pure lands. 'If' (若使) below explains the result of the pure land that has already manifested. The preceding part first explains the ten qualities that have already been cultivated, and 'all' (一切) below uses other examples to prove himself. In explaining that there are results, the sentences have six layers of meaning. First, it is explained that this place is not impure. 'If the world were impure, and Buddhas were to appear in it, there would be no such place' (若使世界不凈，充滿佛于中出，無有是處), which precisely explains that it is not impure. 'You must not think' (汝莫謂) etc., is a warning to abandon impure thoughts. Second, 'You should know' (汝當知) below, it is explained that there are even purer lands in other directions. Saying 'I do not leave the realm of Jambudvipa' (閻浮提界) explains that there are other pure lands. Third, 'If someone' (如有人) below, it is clarified in correspondence with the first sentence 'explaining that this is not impure'. First, a metaphor is used, and then a summary. In the metaphor, it is assumed that a fool is speaking. The sun and moon are metaphors for purity. If someone were to declare that this place has the sun and moon, and other places do not, there is no logic to it. If someone were to declare that other places have pure lands, and this place does not, there is also no logic to it. The sun and moon are compared to other places having pure lands. At first glance, it may be confusing, but it becomes clear when understood according to its meaning. Fourth, 'Western' (西方) below, it is clarified in correspondence with the preceding second sentence 'explaining that there are even purer lands in other directions'. Fifth, 'For the sake of transforming sentient beings, therefore here' (為化眾生故於此) below, it is explained that the impurity of Jambudvipa (閻浮提) is for the sake of transforming sentient beings, and all Buddhas come here together. Sixth, 'Maitreya' (慈氏) below, it is explained that the purity of Jambudvipa is where all Buddhas reside together. In the fifth virtue, there is first a question, then a debate, and finally a summary. There are five matters in the debate.
報果為體。先舉五數。次列五名。前四福德。后一智慧。福中初二。自報具足。后之二種為他敬養。以是下結。德王言下問答料簡。問相可知。下佛先嘆后正答之。各有異義。當爲汝說總標許說。下以六番廣辯可知。
第六德中初問次辯。辯中金剛三昧為體義如別章。此應具論。文中初言菩薩修得金剛三昧總以標舉。下別顯之。別中二十四複次文辯廣其相。前二十一正辯其相。后三釋名。前正辯中相從為四。初三複次明能破義。次七複次明最勝義。次四複次明能照義。后七複次明無分別義。
能破義中初一破法。第二破人。第三破障。就破法中安住是中悉。破諸法。總以標舉。下別顯之。別中見法無常動相以無常義破壞諸法。恐怖因等以苦破法。恐怖因緣是苦因也。病苦劫盜是苦果也。唸唸滅壞無有真實無我破法。一切魔境無可見相以空破法。次破人相。于中約就六度破之。先順后反。明破障中初先立喻。譬如金剛擬無不碎明能破障。金剛無損障。不能壞。下合可知。
次七複次明最勝中。初一複次體精故勝。如寶立喻。下合可知。第二複次行主故勝。初先法說。何以故者徴前起后。何故最勝。下對釋之。修是三昧一切來屬。次喻后合。下五複次明其其破障攝善力勝。初二破障。前破四住。后破無
【現代漢語翻譯】 現代漢語譯本：報果以『體』（本質）為基礎。首先列舉五種數量，其次列出五種名稱。前面四種是福德，後面一種是智慧。福德中的前兩種，自身報應已經具足；后兩種是爲了得到他人的尊敬供養。因此下面總結說，德王言下問答，可以瞭解其內容。下面佛先讚歎后正面回答，各有不同的意義。『當爲汝說』是總的標示和允許解說。下面用六種方式廣泛辯論，可以理解。
第六種德中，先提問，然後辯論。辯論中，金剛三昧（Vajra Samadhi，一種堅不可摧的禪定狀態）為『體』（本質），其意義如同其他章節所述。這裡應該詳細論述。文中首先說菩薩修得金剛三昧，總的用以標舉。下面分別顯示。分別顯示中，二十四個『複次』（又）的文句，廣泛地辯論其相狀。前面二十一個『複次』，正面辯論其相狀；後面三個解釋名稱。前面正面辯論中，相狀分為四個方面。最初三個『複次』，說明能破除的意義；其次七個『複次』，說明最殊勝的意義；再次四個『複次』，說明能照耀的意義；最後七個『複次』，說明無分別的意義。
在能破除的意義中，第一個破除法，第二個破除人，第三個破除障礙。就破除法而言，『安住是中悉』，破除諸法，總的用以標舉。下面分別顯示。分別顯示中，見到法無常，動相，用無常的意義破壞諸法。恐怖的因等，用苦來破除法。恐怖的因緣是苦的因，病苦、劫盜是苦的果。唸唸滅壞，沒有真實，用無我破除法。一切魔境，沒有可見的相，用空破除法。其次破除人相，其中依據六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）來破除。先順后反。說明破除障礙中，首先立一個比喻，譬如金剛，擬定沒有不能破碎的，說明能破除障礙。金剛沒有損傷，障礙不能破壞。下面結合可知。
其次七個『複次』，說明最殊勝的意義。第一個『複次』，因為體精純所以殊勝，用寶來立比喻。下面結合可知。第二個『複次』，因為是行為的主導所以殊勝。首先是法說，『何以故者』，征問前面，引起後面，為什麼最殊勝？下面對釋。修習這種三昧，一切都歸屬於它。其次用比喻和合。下面五個『複次』，說明其破除障礙、攝取善的力量殊勝。最初兩個破除障礙，前面破除四住（四種煩惱），後面破除無
【English Translation】 English version: The retribution of results is based on 'essence' (體). First, five numbers are listed, followed by five names. The first four are merits (福德), and the last one is wisdom (智慧). Among the merits, the first two are self-sufficient in their retribution; the latter two are for receiving respect and offerings from others. Therefore, the following concludes that the questions and answers of King Deka can be understood. The Buddha first praises and then answers directly, each with different meanings. 'I will tell you' is a general indication and permission to explain. The following uses six methods to extensively debate, which can be understood.
In the sixth merit, first there is a question, then a debate. In the debate, Vajra Samadhi (金剛三昧, a state of indestructible concentration) is the 'essence' (體), and its meaning is as described in other chapters. This should be discussed in detail here. The text first says that the Bodhisattva attains Vajra Samadhi, which is generally used to indicate. The following shows it separately. In the separate display, the twenty-four 'furthermore' (復次) sentences extensively debate its characteristics. The first twenty-one 'furthermore' sentences positively debate its characteristics; the last three explain the names. In the previous positive debate, the characteristics are divided into four aspects. The first three 'furthermore' sentences explain the meaning of being able to break through; the next seven 'furthermore' sentences explain the most excellent meaning; the next four 'furthermore' sentences explain the meaning of being able to illuminate; and the last seven 'furthermore' sentences explain the meaning of non-discrimination.
In the meaning of being able to break through, the first breaks through the Dharma (法), the second breaks through people, and the third breaks through obstacles. As far as breaking through the Dharma is concerned, 'abiding in this completely' breaks through all Dharmas, which is generally used to indicate. The following shows it separately. In the separate display, seeing the impermanence of Dharma, the dynamic appearance, uses the meaning of impermanence to break through all Dharmas. The causes of terror, etc., use suffering to break through the Dharma. The causes of terror are the causes of suffering, and the suffering of illness and robbery are the results of suffering. Thoughts are destroyed moment by moment, without reality, using non-self to break through the Dharma. All demonic realms have no visible appearance, using emptiness to break through the Dharma. Next, break through the appearance of people, among which it is broken through according to the Six Perfections (paramita, 佈施, 持戒, 忍辱, 精進, 禪定, 智慧). First forward and then backward. Explaining the breaking of obstacles, first set up a metaphor, such as Vajra, which is intended to break everything, explaining the ability to break obstacles. Vajra is not damaged, and obstacles cannot be broken. The following combination is known.
Next, the seven 'furthermore' sentences explain the most excellent meaning. The first 'furthermore' sentence is excellent because the body is pure, using treasure to establish a metaphor. The following combination is known. The second 'furthermore' sentence is excellent because it is the leader of behavior. First is the Dharma saying, 'Why is it so?', asking the front and causing the back, why is it the most excellent? The following is a pair of explanations. Practicing this Samadhi, everything belongs to it. Next, use metaphor and harmony. The following five 'furthermore' sentences explain its power to break through obstacles and absorb goodness. The first two break through obstacles, the front breaks through the four abodes (four kinds of afflictions), and the back breaks through no
明。破四住中先立其喻。如人喻於四住煩惱。違害眾善名國怨仇。眾善違背名人厭患。此定能斷名有人殺。眾行歸仰名無不讚。下合可知。破無明中亦先立喻。如人喻于無明住地。無明力大故云盛壯。故勝鬘云無明住地其力最大。余行不治名無當者。更有人者喻金剛定。能破無明名能伏之。眾行歸依名世稱美。下合顯法。金剛如是合更有人。力能摧伏合力能伏。以是義下合世稱美。次一攝善。如人在海立喻顯法。下合可知。次一複次明破障力勝。前明能治。此明廣治。先喻后合。下一複次明攝善力勝。前者明其以終攝始。此句明其以上攝下。先喻后合。此七複次明最勝義。
次四複次能照義中。初一複次見法無礙。先法。次喻。后明不著。第二複次見法生滅。如坐四衢立喻顯法。人喻此定。安住正法名坐四衢。見生來去喻見一切諸法生滅。下合可知。第三複次能見遠法。先喻后合。第四複次能見遠國。先喻后合。文皆可知。
后七複次無分別中。前三複次於自行中心無分別。后四複次化他行中心無分別。前自行中初一複次明自滅障。如由乾陀立喻顯法。下合可知。下二複次明於向前滅障行中心無分別。前複次中金剛為喻。后複次中池水火等六事為喻。合之可知。后四複次于化他行無分別中初二身業。次一
【現代漢語翻譯】 現代漢語譯本： 闡明。在破除四住煩惱（Sizhufannao，四種根本煩惱）時，首先設立比喻。比如人比喻四住煩惱。違背損害各種善行，因此被稱為國家的怨仇。各種善行違背，因此被稱為人們厭惡的對象。此定力能夠斷除煩惱，因此被稱為有人殺敵。各種修行都歸向仰仗此定力，因此被稱為沒有不讚美的。下面的內容可以結合比喻來理解。在破除無明（Wuming，佛教術語，指對事物真相的迷惑和無知）時，也首先設立比喻。比如人比喻無明住地（Wumingzhudi，無明煩惱的根本處所）。無明的力量強大，所以說它盛壯。所以《勝鬘經》（Shengmanjing）說，無明住地的力量最大。其他的修行不能夠制伏它，因此被稱為沒有能夠抵擋的人。再用『有人』比喻金剛定（Jingangding，一種堅固不壞的禪定）。能夠破除無明，因此被稱為能夠降伏它。各種修行都歸依此定，因此被稱為世人稱美。下面的內容結合比喻來顯明佛法。金剛定是這樣，結合『更有人』的比喻。力量能夠摧毀降伏，結合『力能伏』的比喻。因為這個意義，下面結合『世稱美』的比喻。接下來是『一攝善』。比如人在海中，設立比喻來顯明佛法。下面的內容可以結合比喻來理解。接下來是『一複次』，闡明破除障礙的力量殊勝。前面闡明能夠對治煩惱。這裡闡明廣泛地對治煩惱。先是比喻，然後是結合比喻來解釋。下一個『一複次』，闡明攝取善法的力量殊勝。前者闡明用最終的果位來攝取最初的因地。這句闡明用上面的境界來攝取下面的境界。先是比喻，然後是結合比喻來解釋。這七個『複次』闡明最殊勝的意義。
接下來是四個『複次』，闡明能照的意義。最初一個『複次』，是見法無礙。先說法，然後是比喻，最後闡明不執著。第二個『複次』，是見法生滅。比如坐在四通八達的十字路口，設立比喻來顯明佛法。人比喻此定。安住于正法，因此被稱為坐在四衢。見到生來死去，比喻見到一切諸法生滅。下面的內容可以結合比喻來理解。第三個『複次』，是能夠見到遙遠的法。先是比喻，然後是結合比喻來解釋。第四個『複次』，是能夠見到遙遠的國土。先是比喻，然後是結合比喻來解釋。文句都可以理解。
後面的七個『複次』，闡明無分別。前面的三個『複次』，是在自己修行時心中沒有分別。後面的四個『複次』，是教化他人時心中沒有分別。前面的自己修行中，最初一個『複次』，闡明自己滅除障礙。比如由乾陀（Qiangtuo，香氣）設立比喻來顯明佛法。下面的內容可以結合比喻來理解。下面的兩個『複次』，闡明在向前滅除障礙的修行中，心中沒有分別。前一個『複次』中，用金剛（Jingang，一種堅硬的寶石，常用來比喻堅固不壞的事物）作為比喻。后一個『複次』中，用池水、火等六件事作為比喻。結合起來就可以理解。後面的四個『複次』，是在教化他人時沒有分別，最初兩個是身業（Shenye，身體的行為）。接下來一個
【English Translation】 English version: Explanation. In breaking through the four abodes of affliction (Sizhufannao, the four fundamental afflictions), first establish a metaphor. For example, a person is a metaphor for the four abodes of affliction. Violating and harming all good deeds, therefore they are called the enemies of the country. All good deeds are violated, therefore they are called objects of people's aversion. This samadhi (Ding, a state of meditative concentration) can cut off afflictions, therefore it is called someone killing the enemy. All practices turn to and rely on this samadhi, therefore it is called universally praised. The following content can be understood in conjunction with the metaphor. In breaking through ignorance (Wuming, Buddhist term referring to delusion and ignorance of the true nature of things), also first establish a metaphor. For example, a person is a metaphor for the abode of ignorance (Wumingzhudi, the fundamental place of ignorance and affliction). The power of ignorance is great, therefore it is said to be flourishing and strong. Therefore, the 'Shrimala Sutra' (Shengmanjing) says that the power of the abode of ignorance is the greatest. Other practices cannot subdue it, therefore it is called no one can resist it. Furthermore, 'someone' is used as a metaphor for the Vajra Samadhi (Jingangding, a kind of firm and indestructible samadhi). Being able to break through ignorance, therefore it is called being able to subdue it. All practices rely on this samadhi, therefore it is called praised by the world. The following content combines the metaphor to reveal the Dharma. The Vajra Samadhi is like this, combined with the metaphor of 'further someone'. The power can destroy and subdue, combined with the metaphor of 'power can subdue'. Because of this meaning, the following combines the metaphor of 'praised by the world'. Next is 'one gathers goodness'. For example, a person in the sea, establishing a metaphor to reveal the Dharma. The following content can be understood in conjunction with the metaphor. Next is 'one again', explaining that the power to break through obstacles is superior. The previous explained being able to treat afflictions. This explains widely treating afflictions. First is the metaphor, then combining the metaphor to explain. The next 'one again', explaining that the power to gather good is superior. The former explained using the final fruit to gather the initial cause. This sentence explains using the higher realm to gather the lower realm. First is the metaphor, then combining the metaphor to explain. These seven 'again' explain the most supreme meaning.
Next are four 'again', explaining the meaning of being able to illuminate. The first 'again' is seeing the Dharma without obstruction. First the Dharma, then the metaphor, finally explaining non-attachment. The second 'again' is seeing the arising and ceasing of the Dharma. For example, sitting at a crossroads, establishing a metaphor to reveal the Dharma. A person is a metaphor for this samadhi. Abiding in the right Dharma, therefore it is called sitting at the crossroads. Seeing coming and going, a metaphor for seeing the arising and ceasing of all dharmas. The following content can be understood in conjunction with the metaphor. The third 'again' is being able to see distant dharmas. First is the metaphor, then combining the metaphor to explain. The fourth 'again' is being able to see distant lands. First is the metaphor, then combining the metaphor to explain. The sentences can all be understood.
The following seven 'again' explain non-discrimination. The first three 'again' are without discrimination in one's own practice. The following four 'again' are without discrimination in the practice of teaching others. In the previous self-practice, the first 'again' explains oneself eliminating obstacles. For example, using Gandha (Qiangtuo, fragrance) to establish a metaphor to reveal the Dharma. The following content can be understood in conjunction with the metaphor. The following two 'again' explain that in the practice of moving forward to eliminate obstacles, there is no discrimination in the mind. In the previous 'again', Vajra (Jingang, a hard gemstone, often used as a metaphor for firm and indestructible things) is used as a metaphor. In the latter 'again', six things such as pond water and fire are used as metaphors. Combining them can be understood. The following four 'again' are without discrimination in teaching others, the first two are bodily actions (Shenye, actions of the body). The next one
口業。后一通於身口二業。於此三業心無分別。前身業中初一複次變身為佛滿恒沙界心無分別。后一複次一念能至恒河沙界心無分別。次一口中一念說法能斷十方恒沙世界眾生煩惱心無分別。下一通明身口業中先明身口二種化相。以一音說是其口業。示現一色是其身業。安住一處復明身業。演說一法復明口業。下明菩薩心無分別。雖見生等不取人相。雖見色等不取法相。于中初辯。何以下釋。辯中初言雖見色等不取苦相。見煩惱等不取集相。見八聖等不取道相。見涅槃等不取滅相。釋中初問何故皆無。下對釋之。法本無相正解前無。以三昧下明見所由。
上來辯相。下釋名義。何故名為金剛三昧問以起發。如金剛下三義釋之。一不定義。如世金剛若置日中色則不定。此定如是于大眾中現種種身。二最勝義。如世金剛體精勝故無能平價。此定如是無能平量。三勢力義。如世金剛除貧去毒有大勢力。此定如是若有得者離煩惱苦諸魔邪毒。
是名總結上來六德是其自分。下四勝進。于勝進中初明修習對治功德。先問次辯。辯中初先總明四法為涅槃因。先思後知。知中初順次反后釋。即知四法為涅槃因是其順也。若言勤等是其反也。所以下釋。
次列四名。先問后列。
下廣釋之。釋中五番隨文以求
。前三總釋。后二別解。約行論之。初之一番明離過義。第二一番明攝善義。第三一番重明離過。后之兩番復明攝善。
就初番中先喻后合。喻中如人有病至醫喻近善友。醫為說藥喻聞正法。至心善受喻繫念思。隨教合等喻如說行。下合下知。
第二番中先喻后合。喻中如王乃至咨臣其法雲何喻近善友。王喻行人。欲依正法修治行心名如法治。欲令已行出障安隱是故名為令民安樂。問友行義名咨智臣其法雲何。諸臣即下喻聞正法。宣說過佛行法授與名以先王舊法為說。王既聞下喻繫念思。如法治下喻如說行。下合可知。
第三番中重明離過。與初何別。前據菩薩明離輕惡。此就凡夫彰離重過。亦先立喻。初喻近友。如人遇病近友所以。有善知識喻其善友。略無近相。而語已下喻聞正法。其人至下喻繫念思。即往彼下喻如說行。下合文中先合近友。聞法之喻略而不合。至心信等合明思惟。菩薩思量為益眾生舍過求出。是故宣說四無量心為繫念思。少者已下合明修行。文皆可知。
自下二番重明攝善。與前何別。前第二番總明攝善。下別顯之。于中初番上下通論。后之一番簡勝去劣。
就初番中先明近友。文別有二。一正明近友。二若有親下明近友益。前中有六。一知識心。有聰明者常教
【現代漢語翻譯】 現代漢語譯本：前面三段是總體的解釋，後面兩段是分別的解釋，都是從修行的角度來論述的。最初的一段說明遠離過失的意義，第二段說明攝取善行的意義，第三段再次說明遠離過失。後面的兩段再次說明攝取善行。
在最初的一段中，先用比喻後作總結。比喻中，就像人有病去看醫生，比喻親近善友（kalyanamitra，指引導修行的人）。醫生開藥方，比喻聽聞正法（saddharma，佛陀的教導）。全心全意接受藥方，比喻繫念思維（manasikara，專注地思考）。按照藥方服用，比喻如說修行（yatha-vadī tathā-kārī，按照所說的去做）。下面的總結部分可以自行理解。
在第二段中，先用比喻後作總結。比喻中，就像國王乃至諮詢大臣治理國家的方法，比喻親近善友。國王比喻修行人。想要依靠正法來修正和治理自己的心行，叫做『如法治』。想要讓已經做的事情沒有障礙，安穩順利，所以叫做『令民安樂』。詢問善友修行的意義，叫做『諮詢智臣其法雲何』。各位大臣，就是下面比喻聽聞正法。宣說過去佛陀的修行方法並傳授，叫做『以先王舊法為說』。國王聽聞之後，比喻繫念思維。『如法治』，比喻如說修行。下面的總結部分可以自行理解。
第三段中，再次說明遠離過失。與第一段有什麼區別？第一段是根據菩薩（bodhisattva，追求覺悟的修行者）來說明遠離輕微的惡行，這一段是就凡夫（prthagjana，普通人）來說明遠離嚴重的過失。同樣先設立比喻。最初的比喻是親近善友。就像人遇到疾病親近朋友的原因。有善知識（kalyanamitra，指引道路的良師益友）比喻善友。省略了親近的場景，而『語已下』比喻聽聞正法。『其人至下』比喻繫念思維。『即往彼下』比喻如說修行。下面的總結部分，先總結親近善友。聽聞佛法的比喻省略而不總結。『至心信等』總結說明思維。菩薩思維是爲了利益眾生，捨棄過失，尋求出路。因此宣說四無量心（catvāri apramānāni，慈、悲、喜、舍）作為繫念思維。『少者已下』總結說明修行。文中的意思都可以理解。
從下面兩段開始，再次說明攝取善行。與前面有什麼區別？前面的第二段是總體說明攝取善行，下面分別詳細地顯示出來。其中，最初的一段是上下貫通地論述，後面的一段是簡擇殊勝的，去除低劣的。
在最初的一段中，先說明親近善友。文中分別有兩個部分。一是正式說明親近善友，二是『若有親下』說明親近善友的益處。前面一部分有六點。一是瞭解善知識的心。有聰明的人經常教導
【English Translation】 English version: The first three sections provide a general explanation, while the latter two offer separate interpretations, all discussed from the perspective of practice. The initial section clarifies the meaning of abandoning faults, the second explains the meaning of embracing virtues, and the third reiterates the abandonment of faults. The subsequent two sections further elaborate on embracing virtues.
In the first section, a metaphor is presented before a summary. In the metaphor, a person seeking a doctor for illness symbolizes approaching a virtuous friend (kalyanamitra, a guide in spiritual practice). The doctor prescribing medicine represents hearing the true Dharma (saddharma, the teachings of the Buddha). Wholeheartedly accepting the prescription symbolizes focused contemplation (manasikara, mindful reflection). Following the prescription represents practicing as instructed (yatha-vadī tathā-kārī, acting according to what is said). The concluding summary can be understood accordingly.
In the second section, a metaphor precedes a summary. In the metaphor, a king consulting ministers on governance symbolizes approaching a virtuous friend. The king represents the practitioner. The desire to correct and govern one's mind through the true Dharma is called 'governing according to the Dharma.' The desire to ensure that actions are free from obstacles and secure is called 'bringing peace to the people.' Asking a virtuous friend about the meaning of practice is called 'consulting a wise minister on the method.' The ministers symbolize hearing the true Dharma. Proclaiming and imparting the past practices of the Buddhas is called 'explaining with the old laws of former kings.' The king hearing this symbolizes focused contemplation. 'Governing according to the Dharma' symbolizes practicing as instructed. The concluding summary can be understood accordingly.
In the third section, the abandonment of faults is reiterated. How does it differ from the first section? The first section explains abandoning minor evils based on the perspective of a Bodhisattva (bodhisattva, one who seeks enlightenment), while this section explains abandoning serious faults based on the perspective of ordinary beings (prthagjana, common people). A metaphor is established first. The initial metaphor is approaching a virtuous friend. Like a person approaching a friend when ill. Having a wise and virtuous friend (kalyanamitra, a good teacher and helpful friend) symbolizes a virtuous friend. The scene of approaching is omitted, while '語已下' symbolizes hearing the true Dharma. '其人至下' symbolizes focused contemplation. '即往彼下' symbolizes practicing as instructed. In the concluding summary, approaching a virtuous friend is summarized first. The metaphor of hearing the Dharma is omitted without summary. '至心信等' summarizes and explains contemplation. A Bodhisattva contemplates to benefit sentient beings, abandoning faults and seeking a way out. Therefore, proclaiming the Four Immeasurables (catvāri apramānāni, loving-kindness, compassion, sympathetic joy, and equanimity) serves as focused contemplation. '少者已下' summarizes and explains practice. The meaning in the text can be understood.
From the following two sections, the embracing of virtues is reiterated. How does it differ from the previous sections? The second section above provides a general explanation of embracing virtues, while the following sections display it in detail separately. Among them, the initial section discusses it comprehensively from top to bottom, while the latter section selects the superior and removes the inferior.
In the initial section, approaching a virtuous friend is explained first. There are two separate parts in the text. One is the formal explanation of approaching a virtuous friend, and the second is '若有親下' explaining the benefits of approaching a virtuous friend. The first part has six points. One is understanding the mind of a virtuous friend. Someone intelligent often teaches
不倦。二知識人。亦名為體。謂佛菩薩聲聞辟支。三知識義。何故名為問以起發。下辯可知。四知識儀。如法而說如說而行是其儀也。先舉后辯。辯中三番。初番約就離惡分別。后二約就教善分別。先果后因。五知識法。為生求樂見過不說是其法也。于中初舉。何等下辯。不求自樂常為眾生就心論法。見過不說就口明法。以是下結。六知識益。空月喻說。下合可知。
上來明友。下明近益。若近知識未有戒等起行之益。未有令有已有令廣復得了達十二部等生解之益。
次明聽法。于中有三。一大小通舉。謂能聽受十二部經名為聽法。二簡小取大。聽方等經名為聽法。三于大乘中簡劣取勝。聽涅槃經名為聽法。于中初言真聽法者聽大涅槃總以標舉。大涅槃中聞佛性下別顯所聞。所聞有其六句三對。一聞佛性隱時之因。二聞如來畢竟不滅顯時之果。此二一對。三聞八道能證之行。四聞十一空所證之理。此二一對。五聞發心得大菩提。六聞發心得大涅槃。此二一對。
次明思惟。文別有二。第一約就十二因緣對治之法明繫念思。二約三三昧對治之行明繫念思。前中先喻。病聞醫教及藥名字不能愈病喻簡前聞。以服得差喻須后思。次合後結。后中初問復以何義名系念思。次辯后結。辯中初言謂三三昧略以標
【現代漢語翻譯】 現代漢語譯本
不倦：二種知識人，也稱為『體』，指的是佛（Buddha，覺悟者）、菩薩（Bodhisattva，有情覺）、聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺者）。三種知識義：為什麼稱為『問』，是爲了啓發，下文辨析可知。四種知識儀：如法宣說，如說修行，是其儀軌。先總說后辨析。辨析中分三層。第一層從遠離惡行來分別。后兩層從教導善行來分別。先說結果后說原因。五種知識法：為眾生求樂，看到過失不說，是其法則。其中先總說。『何等』以下是辨析。不求自己快樂，常為眾生著想，這是從心來論法。看到過失不說，這是從口來闡明法。『以是』以下是總結。六種知識益：用空中的月亮來比喻說明，下文合併可知。
上面說明了親近善友。下面說明親近的利益。如果親近善知識，沒有戒等開始修行的利益，沒有使沒有的產生、已有的擴大的利益，沒有重新獲得並通達十二部經等產生理解的利益。
其次說明聽法。其中有三種。一是大小乘共同舉例，指能夠聽受十二部經，稱為聽法。二是簡略小乘，選取大乘，聽方等經，稱為聽法。三是在大乘中，簡略低劣的，選取殊勝的，聽《涅槃經》（Nirvana Sutra），稱為聽法。其中，首先說真正的聽法者是聽《大涅槃經》，總的標舉出來。《大涅槃經》中，聽到佛性（Buddha-nature）以下，分別顯示所聽的內容。所聽的內容有六句，分為三對。一是聽聞佛性隱沒時的因。二是聽聞如來（Tathāgata，如來）畢竟不滅，顯示顯現時的果。這是第一對。三是聽聞八正道（Eightfold Path），能夠證悟的修行。四是聽聞十一空（Eleven aspects of emptiness），所證悟的真理。這是第二對。五是聽聞發心得到大菩提（Mahābodhi，大覺悟）。六是聽聞發心得到大涅槃（Mahāparinirvāṇa，大般涅槃）。這是第三對。
其次說明思惟。文句上分為兩種。第一種是就十二因緣（Twelve links of dependent origination）對治之法，說明繫念思。第二種是就三種三昧（Three Samādhis）對治之行，說明繫念思。前一種中，先用比喻。生病的人聽聞醫生的教導以及藥的名字，不能治好病，比喻簡略前面的聽聞。用服藥后病好來比喻必須有後來的思惟。其次是合併，最後是總結。后一種中，先提問：又以什麼意義稱為繫念思？其次是辨析，最後是總結。辨析中，首先說所謂的三種三昧，簡略地標舉出來。
【English Translation】 English version
'Tireless': Two kinds of knowledgeable persons, also called 'essence', referring to Buddhas (Buddha, the awakened one), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Śrāvakas (Śrāvaka, those who hear and learn the Dharma), and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas). Three meanings of knowledge: Why is it called 'question'? It is for the sake of inspiration, as can be understood from the analysis below. Four kinds of knowledgeable conduct: Speaking according to the Dharma and practicing as spoken is their conduct. First, a general statement, then an analysis. The analysis is divided into three layers. The first layer distinguishes from the perspective of avoiding evil deeds. The latter two layers distinguish from the perspective of teaching good deeds. First, the result is stated, then the cause. Five kinds of knowledgeable Dharma: Seeking happiness for sentient beings and not speaking of faults seen is their Dharma. Among them, first a general statement. 'What' below is the analysis. Not seeking one's own happiness, always thinking of sentient beings, this is discussing the Dharma from the heart. Not speaking of faults seen, this is clarifying the Dharma from the mouth. 'Therefore' below is the conclusion. Six kinds of knowledgeable benefits: Explained using the analogy of the moon in the sky, the combination below can be understood.
The above explains associating with good friends. The following explains the benefits of proximity. If one is close to a knowledgeable person, there is the benefit of starting practice with precepts, etc., the benefit of causing what is not to arise, and expanding what already exists, and the benefit of regaining and understanding the twelve divisions of scriptures, etc., and generating understanding.
Next, explaining listening to the Dharma. There are three aspects to this. First, a general example encompassing both the Small and Great Vehicles, referring to being able to listen to and receive the twelve divisions of scriptures, which is called listening to the Dharma. Second, simplifying the Small Vehicle and selecting the Great Vehicle, listening to the Vaipulya Sutras is called listening to the Dharma. Third, in the Great Vehicle, simplifying the inferior and selecting the superior, listening to the Nirvana Sutra (Nirvana Sutra) is called listening to the Dharma. Among them, first, it is said that the true listener of the Dharma is listening to the Mahāparinirvāṇa Sutra, which is generally stated. In the Mahāparinirvāṇa Sutra, hearing about the Buddha-nature (Buddha-nature) below, the content heard is specifically revealed. The content heard has six sentences, divided into three pairs. First, hearing the cause of the Buddha-nature being hidden. Second, hearing that the Tathāgata (Tathāgata, Thus Gone One) ultimately does not perish, revealing the result of manifestation. This is the first pair. Third, hearing the Eightfold Path (Eightfold Path), the practice that can be enlightened. Fourth, hearing the eleven aspects of emptiness (Eleven aspects of emptiness), the truth that is enlightened. This is the second pair. Fifth, hearing the aspiration to attain Mahābodhi (Mahābodhi, great enlightenment). Sixth, hearing the aspiration to attain Mahāparinirvāṇa (Mahāparinirvāṇa, great complete nirvana). This is the third pair.
Next, explaining contemplation. The sentences are divided into two types. The first type is about the method of counteracting the Twelve Links of Dependent Origination (Twelve links of dependent origination), explaining mindfulness contemplation. The second type is about the practice of counteracting the Three Samādhis (Three Samādhis), explaining mindfulness contemplation. In the first type, first an analogy is used. A sick person hearing the doctor's instructions and the name of the medicine cannot cure the disease, which is analogous to simplifying the previous hearing. Using the recovery from illness after taking the medicine is analogous to the necessity of subsequent contemplation. Next is the combination, and finally the conclusion. In the latter type, first the question is asked: In what sense is it called mindfulness contemplation? Next is the analysis, and finally the conclusion. In the analysis, first, the so-called Three Samādhis are briefly stated.
舉。次列后辯。
下明修行。云何徴問。下對辯之。辯中初明依法修行。法者即是常樂我下明所行法。前中初言修行即檀乃至波若明修正行。知陰入等明修正解。后明法中初言。法者即常樂等明法體相。解大涅槃甚深義下約解顯法。
上來一番上下通論。
自下一番簡勝去劣先明近友。文別有二。一明佛菩薩以為善友。二以是親友因緣已下明近有益。
前明友中有八複次。初一複次能調物心。中六複次巧為善益。后一複次內心平等。初中第一善知識者謂佛菩薩簡勝去劣。簡去聲聞辟支佛等。何以下釋。初先徴問。常以三種善調伏故對問略解。下別顯之。先問。次列。以是下結。中六複次巧為益中初二複次能化離過。次二複次能教生善。次一複次復化離過。下一複次復教生善。初二複次化離過中。前一化人令離惡因。后一化人令渡若果。離惡因中佛及菩薩為大醫故名善知識略以標舉。何以下釋。釋中初法次喻后合。以是下結。令渡苦中如大船師立喻顯法。次合後結。次二複次教生善中。前一複次教生善因。初法次喻后合下結。后一複次教得樂果。初先立喻。上藥喻于諸佛菩薩。見喻睹形。觸者喻于親近聽法。念喻依行。次合後結。文皆可知。次一複次化離過中。如香山中阿耨池等舉妄顯真。世
【現代漢語翻譯】 舉。接下來是依次列出，然後在後面進行辨析。
下面闡明修行。『云何』是提問，下面是對辨析的回答。在辨析中，首先闡明依法修行。『法』指的是常、樂、我，下面闡明所修行的法。前面部分首先提到修行，即佈施（檀）乃至般若（波若），闡明修正行。『知陰入等』闡明修正解。後面闡明法的部分，首先提到『法』，即常、樂等，闡明法的體相。『解大涅槃甚深義』是從理解的角度來彰顯法。
上面這一段是上下貫通的通論。
從下面開始，辨別優劣，捨棄低劣的，首先闡明親近善友。文段分為兩部分。第一部分闡明以佛菩薩作為善友。第二部分『以是親友因緣已下』闡明親近善友的益處。
前面闡明善友的部分有八個『複次』。第一個『複次』能夠調伏眾生的心。中間六個『複次』巧妙地帶來善益。最後一個『複次』內心平等。第一個『複次』中，『第一善知識者謂佛菩薩』是辨別優劣，捨棄低劣的。捨棄聲聞、辟支佛等。『何以下釋』是為什麼下面要解釋。首先提問，然後依次列出，『以是下結』是總結。中間六個『複次』巧妙地帶來善益，前兩個『複次』能夠使人脫離過失。接著兩個『複次』能夠教導產生善。接著一個『複次』再次使人脫離過失。下一個『複次』再次教導產生善。前兩個『複次』使人脫離過失，前一個使人脫離惡因，后一個使人渡過苦果。脫離惡因中，佛及菩薩作為大醫，所以稱為善知識，這是簡略地標舉。『何以下釋』是為什麼下面要解釋。解釋中，首先是法，然後是比喻，最後是總結。『以是下結』是總結。使人渡過苦海中，如同大船的船師，立下比喻來彰顯法。接著是總結和最後的結論。接著兩個『複次』教導產生善，前一個『複次』教導產生善因。首先是法，然後是比喻，最後是總結，下面是結論。后一個『複次』教導獲得樂果。首先立下比喻，上好的藥比喻諸佛菩薩。『見』比喻看到形象，『觸』比喻親近聽法，『念』比喻依教奉行。接著是總結和最後的結論。文意都可以理解。接著一個『複次』使人脫離過失，如同香山中的阿耨池等，舉妄顯真，世
【English Translation】 Next, they are listed in order, followed by analysis later.
The following explains cultivation. 『Yun He』 (云何) is a question, and the following is the answer to the analysis. In the analysis, the first explains cultivating according to the Dharma (法). 『Dharma』 refers to permanence (常), bliss (樂), self (我), and the following explains the Dharma to be cultivated. The previous part first mentions cultivation, namely giving (檀, Dana) up to Prajna (般若, 波若), explaining the correct practice. 『Knowing the skandhas (陰), entrances (入), etc.』 explains the correct understanding. The latter part explaining the Dharma, first mentions 『Dharma』, namely permanence, bliss, etc., explaining the essence of the Dharma. 『Understanding the profound meaning of the Great Nirvana (大涅槃)』 is to highlight the Dharma from the perspective of understanding.
The above paragraph is a general discussion that connects the top and bottom.
Starting from below, distinguish between the superior and inferior, abandoning the inferior, and first explain approaching good friends. The text is divided into two parts. The first part explains taking the Buddhas and Bodhisattvas as good friends. The second part, 『Yi Shi Qin You Yin Yuan Yi Xia』 (以是親友因緣已下), explains the benefits of approaching good friends.
The previous part explaining good friends has eight 『Fu Ci』 (複次, further). The first 『Fu Ci』 can subdue sentient beings' minds. The middle six 『Fu Ci』 skillfully bring good benefits. The last 『Fu Ci』 is inner equality. In the first 『Fu Ci』, 『The first good advisor is called Buddha and Bodhisattva』 is to distinguish between the superior and inferior, abandoning the inferior. Abandoning Sravakas (聲聞) and Pratyekabuddhas (辟支佛), etc. 『He Yi Xia Shi』 (何以下釋) is why the following needs to be explained. First ask, then list in order, 『Yi Shi Xia Jie』 (以是下結) is the conclusion. The middle six 『Fu Ci』 skillfully bring good benefits, the first two 『Fu Ci』 can free people from faults. The next two 『Fu Ci』 can teach to generate goodness. The next 『Fu Ci』 again frees people from faults. The next 『Fu Ci』 again teaches to generate goodness. The first two 『Fu Ci』 free people from faults, the first frees people from bad causes, and the latter helps people cross over the bitter results. In freeing from bad causes, Buddhas and Bodhisattvas are called good advisors because they are great doctors, which is a brief highlight. 『He Yi Xia Shi』 (何以下釋) is why the following needs to be explained. In the explanation, first is the Dharma, then the metaphor, and finally the conclusion. 『Yi Shi Xia Jie』 (以是下結) is the conclusion. In helping people cross over the sea of suffering, like the captain of a big ship, set up a metaphor to highlight the Dharma. Next is the summary and the final conclusion. The next two 『Fu Ci』 teach to generate goodness, the first 『Fu Ci』 teaches to generate good causes. First is the Dharma, then the metaphor, and finally the conclusion, and below is the conclusion. The latter 『Fu Ci』 teaches to obtain the fruit of happiness. First set up a metaphor, the best medicine is a metaphor for all Buddhas and Bodhisattvas. 『Seeing』 is a metaphor for seeing the image, 『touching』 is a metaphor for approaching and listening to the Dharma, 『thinking』 is a metaphor for following the teachings. Next is the summary and the final conclusion. The meaning of the text can be understood. The next 『Fu Ci』 frees people from faults, like Anokutatpa (阿耨池) in Xiang Mountain (香山), etc., to reveal the truth by dispelling falsehood, the world
人妄說阿耨達池浴能滅罪故今舉之。除此已往何等實下辯真異妄。先問。次辯。所以下釋。以是下結。下一複次教生善中先喻次合。以是下結。此六複次巧為善益。譬如良醫善八術下第八複次明佛菩薩內心平等。先喻次合。以是下結。
上明善友。以是親下明近有益。
次明聽法。先問后辯。辯中初先正明聞法得近涅槃。我處處下引說彰益。前中經文有五複次。初一法說。后四喻況。法中初言以聽法故則具信根。乃至佛果明聽有益。是故下結。是中正明由聽得佛。道須陀等乘以論之。
下四喻中初長者喻明能誡遠。第二鏡喻明能示近。第三商喻明能導遠。第四象喻明能制近。初中先喻。喻中初至亦莫交遊喻所聞法。長者喻友。子喻行人。遣至他國喻教向佛。行因貿果名市所須。說諸地中障治之相名示道路通塞之處。教防諸過名復誡之。淫女喻於五欲境界。勸之舍離名無親愛。習近五欲能壞法身絕其慧命失功德財。故言若親喪身殞命及以財寶。弊惡之人喻惡知識。教其舍遠名莫交遊。其子敬下喻修行者聞法利益。次合顯法。菩薩為生敷演法要亦復如是合前長者遣子他國市易所須。示諸眾生諸道通塞合示道路通塞之處。而復誡之乃至莫交略而不合。是等聞法合敬父教。遠離諸惡合身安隱。具足善法合獲
【現代漢語翻譯】 現代漢語譯本：有人錯誤地說，在阿耨達池（Anavatapta，梵語，意為『無熱惱』，傳說中位於喜馬拉雅山中的聖湖）沐浴可以消除罪孽，所以現在提出來討論。除了這個錯誤的說法之外，還有什麼才是真實、低下、辨別真偽、遠離虛妄的呢？先提出問題，然後進行辨析。『所以下釋』是解釋原因，『以是下結』是總結。下一段的『複次』（punarapi，佛教術語，意為『再說』、『再次』）講述如何生起善念，先用比喻，然後結合實際。『以是下結』是總結。這六個『複次』巧妙地增益善行。譬如良醫善於八種醫術，下面的第八個『複次』闡明佛菩薩內心平等。先用比喻，然後結合實際。『以是下結』是總結。
上面闡明善友（kalyāṇa-mitra，佛教術語，意為『善知識』）。『以是親下』闡明親近善友有益處。
接下來闡明聽法。先提出問題，然後進行辨析。辨析中，首先正面闡明聽法能夠接近涅槃（nirvāṇa，佛教術語，意為『寂滅』、『解脫』）。『我處處下』引用經文來彰顯聽法的益處。前面的經文中有五個『複次』。第一個是直接說法，後面的四個是用比喻來說明。說法中，首先說因為聽法，所以能夠具足信根，乃至成就佛果，闡明聽法的益處。『是故下結』是總結。這裡正面闡明通過聽法可以成佛。須陀洹道（srota-āpanna-mārga，佛教術語，意為『入流道』）等乘著這個道理來論述。
下面的四個比喻中，第一個是長者的比喻，闡明能夠勸誡遠離惡事。第二個是鏡子的比喻，闡明能夠指示接近善事。第三個是商人的比喻，闡明能夠引導走向遠方。第四個是大象的比喻，闡明能夠控制接近。第一個比喻中，先是比喻。比喻中，從『初至亦莫交遊』比喻所聽聞的佛法。長者比喻善友，兒子比喻修行人，派遣到其他國家比喻教導走向佛道。通過修行因地，獲得果報，稱為『市所須』。講述諸地（bhūmi，佛教術語，意為『階段』、『層次』）中的障礙和對治方法，稱為『示道路通塞之處』。教導防範各種過失，稱為『復誡之』。**比喻五欲境界（pañca kāma-guṇāḥ，佛教術語，指色、聲、香、味、觸五種感官慾望），勸導捨棄五欲，稱為『無親愛』。如果習近五欲，就會破壞法身（dharma-kāya，佛教術語，指佛的真身），斷絕慧命（prajñā-jīvita，佛教術語，指智慧的生命），失去功德財富。所以說『若親喪身殞命及以財寶』。品行惡劣的人比喻惡知識（pāpa-mitra，佛教術語，意為『惡友』），教導捨棄遠離惡知識，稱為『莫交遊』。『其子敬下』比喻修行者聽聞佛法的利益。接下來結合實際來顯明佛法。菩薩爲了眾生敷演佛法要義，也是如此，結合前面長者派遣兒子到其他國家貿易所需之物。指示眾生諸道的通達與阻塞，結合『示道路通塞之處』。而又勸誡他們，乃至『莫交』，這裡省略而不結合。這些聽聞佛法，結合『敬父教』。遠離各種惡事，結合『身安隱』。具足各種善法，結合『獲』。
【English Translation】 English version: Some people falsely claim that bathing in Anavatapta Lake (Anavatapta, Sanskrit for 'without heat'; a legendary lake in the Himalayas) can eliminate sins, so it is now brought up for discussion. Besides this false claim, what is truly real, humble, discerning truth from falsehood, and far from delusion? First, a question is posed, then an analysis is made. '所以下釋' (Suǒyǐ xià shì) explains the reason, and '以是下結' (Yǐ shì xià jié) concludes. The next '複次' (punarapi, Buddhist term meaning 'again' or 'furthermore') discusses how to generate good thoughts, first using a metaphor, then combining it with reality. '以是下結' (Yǐ shì xià jié) concludes. These six '複次' (punarapi) skillfully increase good deeds. Like a good doctor skilled in eight medical arts, the eighth '複次' (punarapi) below clarifies the equality in the minds of Buddhas and Bodhisattvas. First, a metaphor is used, then combined with reality. '以是下結' (Yǐ shì xià jié) concludes.
The above clarifies good friends (kalyāṇa-mitra, Buddhist term for 'spiritual friend'). '以是親下' (Yǐ shì qīn xià) clarifies the benefit of being close to good friends.
Next, it clarifies listening to the Dharma. First, a question is posed, then an analysis is made. In the analysis, it first directly clarifies that listening to the Dharma can approach Nirvana (nirvāṇa, Buddhist term for 'liberation' or 'extinction'). '我處處下' (Wǒ chùchù xià) quotes scriptures to highlight the benefits of listening to the Dharma. In the preceding scripture, there are five '複次' (punarapi). The first is a direct explanation, and the following four use metaphors to illustrate. In the explanation, it first says that because of listening to the Dharma, one can possess the roots of faith, and even achieve Buddhahood, clarifying the benefits of listening. '是故下結' (Shìgù xià jié) concludes. Here, it directly clarifies that one can become a Buddha through listening to the Dharma. The path of Srota-apanna (srota-āpanna-mārga, Buddhist term for 'stream-enterer path') and others are discussed based on this principle.
In the following four metaphors, the first is the metaphor of the elder, clarifying the ability to advise against evil. The second is the metaphor of the mirror, clarifying the ability to indicate approaching good. The third is the metaphor of the merchant, clarifying the ability to guide towards the distant. The fourth is the metaphor of the elephant, clarifying the ability to control approach. In the first metaphor, it is first a metaphor. In the metaphor, from '初至亦莫交遊' (chū zhì yì mò jiāoyóu) it is a metaphor for the Dharma that is heard. The elder is a metaphor for a good friend, the son is a metaphor for a practitioner, and being sent to another country is a metaphor for teaching to go towards the Buddha path. Obtaining rewards through cultivating the causes is called '市所須' (shì suǒ xū). Explaining the obstacles and remedies in the various stages (bhūmi, Buddhist term for 'levels' or 'grounds') is called '示道路通塞之處' (shì dàolù tōng sè zhī chù). Teaching to prevent various faults is called '復誡之' (fù jiè zhī). ** is a metaphor for the five sensual desires (pañca kāma-guṇāḥ, Buddhist term for the five sense objects: forms, sounds, smells, tastes, and tactile objects), and advising to abandon the five desires is called '無親愛' (wú qīn'ài). If one is close to the five desires, it will destroy the Dharma-body (dharma-kāya, Buddhist term for the body of the Dharma), cut off the wisdom-life (prajñā-jīvita, Buddhist term for the life of wisdom), and lose the wealth of merit. Therefore, it says '若親喪身殞命及以財寶' (ruò qīn sàng shēn yǔnmìng jí yǐ cáibǎo). A person of bad character is a metaphor for a bad friend (pāpa-mitra, Buddhist term for 'evil friend'), and teaching to abandon and stay away from bad friends is called '莫交遊' (mò jiāoyóu). '其子敬下' (qí zi jìng xià) is a metaphor for the benefits of practitioners listening to the Dharma. Next, combine with reality to reveal the Dharma. Bodhisattvas expound the essentials of the Dharma for sentient beings, and it is also like this, combining the elder sending his son to another country to trade for what is needed. Indicating the accessibility and obstruction of the various paths to sentient beings combines '示道路通塞之處' (shì dàolù tōng sè zhī chù). And again, admonishing them, even '莫交' (mò jiāo), is omitted here and not combined. These listening to the Dharma combine '敬父教' (jìng fù jiào). Staying away from various evils combines '身安隱' (shēn ānyǐn). Possessing all kinds of good dharmas combines '獲' (huò).
寶貨。以是下結。后三門中皆先立喻次合後結。文顯可知。
上來廣明聞法有益。自下引說證成有益。文別有四。一明聽法能離五蓋。二能離畏。三能離癡。四滅苦惱。就初段中我處處說聽離五蓋明有所離。修七覺分明有所起。以修七下明有所成。第二段中以聽法故須陀離怖正明所離。者何已下即事以顯。先徴后辯。四功德者如毗婆沙說。近友聞法思義修行是其四也。十慰諭者如中阿含舍利教化病經中說。彼有長者字須達多。身有重病。子時遣使問訊世尊並請舍利希屈一顧。舍利遂往。須達見來即欲下床。舍利便止別坐一床慰諭長者莫怖莫怖。所以者何諸凡夫人成就不信。身壞命終墮于惡道生地獄中。長者今日已有上信以是信故能滅苦痛生極樂處。或得斯陀或得阿那長者先得須陀洹果為是不說。此初慰諭。善戒第二。多聞第三。惠施第四。善慧第五。正見第六。正志第七。正解第八。正脫第九。正智第十。一一之中慰諭之辭皆與初同。十中前五是世間善。后五出世。就出世中正見正志是無礙道。慧名正見。正思惟者名為正志。正解正脫是解脫道。慧名正解。余心心法說名正脫。學等見者名為正智。學人重觀四諦之理名學等見。以是下結。何以下釋。此是第二聽法離怖。自下第三明由聽法能離愚癡。能知世人三種
【現代漢語翻譯】 現代漢語譯本： 『寶貨』（珍貴的貨物）。這是對下文的總結。後面的三個部分中，都是先設立比喻，然後結合實際進行總結。文意顯而易見。
上面廣泛地闡明了聽法的益處。下面引用經文來證明聽法的益處。內容上分為四個方面：一是說明聽法能夠遠離五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）；二是能夠遠離畏懼；三是能夠遠離愚癡；四是能夠滅除苦惱。在第一部分中，我處處說明聽法能夠遠離五蓋，修習七覺分（念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、行舍覺分）能夠明白有所生起。以修習七覺分下文說明有所成就。第二部分中，因為聽法的緣故，須陀洹（Sotapanna，入流果）能夠遠離怖畏，這是正面說明所遠離的。『者何已下』（什麼以下）就是用具體的事例來顯示。先提出問題，然後進行辨析。四功德，如《毗婆沙》所說，親近善友、聽聞佛法、如理思維、如法修行，就是這四種功德。十慰諭，如《中阿含·舍利教化病經》中所說。那裡有一位長者，名叫須達多（Sudatta）。身患重病。他的兒子派使者問候世尊，並請求舍利弗（Sariputta）尊者屈尊前往探視。舍利弗於是前往。須達多見到舍利弗前來，就想要下床。舍利弗制止了他，另外坐在一張床上，慰問長者，不要害怕，不要害怕。這是為什麼呢？因為凡夫俗人成就了不信，身壞命終後會墮入惡道，生於地獄之中。長者現在已經有了堅定的信仰，因為這種信仰的緣故，能夠滅除痛苦，往生極樂之處，或者證得斯陀含（Sakadagami，一來果），或者證得阿那含（Anagami，不來果），長者先前已經證得須陀洹果，所以不再贅述。這是第一種慰諭。善戒是第二種。多聞是第三種。惠施是第四種。善慧是第五種。正見是第六種。正志是第七種。正解是第八種。正脫是第九種。正智是第十種。每一種慰諭之辭都與第一種相同。這十種慰諭中，前五種是世間善法，后五種是出世間法。在出世間法中，正見和正志是無礙道。慧名為正見。正確的思惟名為正志。正解和正脫是解脫道。慧名為正解。其餘的心和心法被稱為正脫。學習並如實見四諦之理的人被稱為正智。學人反覆觀察四諦之理，名為學習並如實見。用『以是下結』（因此總結如下）來總結。『何以下釋』（為什麼下面解釋）是解釋說明。這是第二種聽法遠離怖畏。 下面第三部分說明由於聽法的緣故，能夠遠離愚癡，能夠了解世人的三種狀態。
【English Translation】 English version: 'Precious goods.' This is the conclusion for the following text. In the subsequent three sections, a metaphor is first established, followed by a combination with reality for the conclusion. The meaning is evident.
Above, the benefits of listening to the Dharma have been extensively explained. Below, scriptures are cited to prove the benefits of listening to the Dharma. The content is divided into four aspects: first, it explains that listening to the Dharma can remove the five coverings (greed, anger, drowsiness, restlessness, and doubt); second, it can remove fear; third, it can remove ignorance; and fourth, it can extinguish suffering. In the first section, I repeatedly explain that listening to the Dharma can remove the five coverings, and practicing the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity) can clearly give rise to something. The text below on practicing the seven factors of enlightenment explains what is accomplished. In the second section, because of listening to the Dharma, a Sotapanna (stream-enterer) can be free from fear, which is a direct explanation of what is removed. 'What follows' uses specific examples to illustrate. First, a question is raised, and then it is analyzed. The four merits, as stated in the Vibhasa, are associating with good friends, listening to the Dharma, reflecting on its meaning, and practicing accordingly. The ten consolations are as described in the 'Sariputta's Teaching on Illness' in the Madhyama Agama. There was an elder named Sudatta. He was seriously ill. His son sent a messenger to inquire after the health of the World Honored One and requested the Venerable Sariputta to visit. Sariputta then went. When Sudatta saw Sariputta coming, he wanted to get out of bed. Sariputta stopped him and sat on another bed, consoling the elder, 'Do not be afraid, do not be afraid.' Why is that? Because ordinary people who have no faith will fall into evil realms and be born in hell after death. The elder now has firm faith, and because of this faith, he can extinguish suffering and be reborn in the Pure Land, or attain Sakadagami (once-returner), or attain Anagami (non-returner). The elder has already attained Sotapanna, so it is not mentioned again. This is the first consolation. Good precepts are the second. Much learning is the third. Generosity is the fourth. Good wisdom is the fifth. Right view is the sixth. Right intention is the seventh. Right understanding is the eighth. Right liberation is the ninth. Right knowledge is the tenth. The words of consolation are the same as the first in each of these ten. Among these ten consolations, the first five are worldly virtues, and the last five are supramundane. Among the supramundane virtues, right view and right intention are the unobstructed path. Wisdom is called right view. Correct thought is called right intention. Right understanding and right liberation are the path of liberation. Wisdom is called right understanding. The remaining mental states are called right liberation. Those who study and truly see the Four Noble Truths are called right knowledge. Students repeatedly observe the Four Noble Truths, which is called studying and truly seeing. 'Therefore, the following concludes' is used to summarize. 'Why the following explains' is an explanation. This is the second way in which listening to the Dharma removes fear. The third part below explains that because of listening to the Dharma, one can be free from ignorance and understand the three states of people.
別故。先舉三人。次列。下辯。后明聽法能具了知。以是下結。自下第四明由聽法能滅苦惱。先舉舍利往事顯之以是下結。
次明思惟。先問后辯。有五複次。初三離過。次一生善。后一通明離過生善。就前三中初離五欲次離四倒。后離四相。文皆可識。
下明修行。文有三番。第一總明離過修善以為修行。初問次辯后結可知。第二別明觀法離過以為修行。初問次辯后結可知。
第三別明知法成善以為修行。先問后辯。有二舉數。實與不實列其名字。
下釋其相。先解不實。下解其實。先問后釋。釋中初先開列七門。后廣辯釋。前開門中涅槃是果。佛性是因。如來法僧即是菩提。實相世諦。虛空真諦。知此七法名實修行。有人一向說空為性。準此七門明空非性。
釋中有二。一通就諸法以彰七別。二諸佛如來煩惱不起名涅槃下就佛論七明七無別。
初中先解涅槃之義。初問。次釋。后總結之。釋中初明八義涅槃知大異小。先問次辯后結可知。后八及六知小異大。于中有四。一舉凡夫八事涅槃。二列小乘六事涅槃。具應有八。無常無我略而不舉。三有凡下解凡涅槃。先舉次釋后結可知。四云何下解小涅槃。先問后釋。前隱無常釋中有之。若如是下結前異后。名知涅槃非佛性等。
【現代漢語翻譯】 現代漢語譯本：
別故（其他原因）。先列舉三者（聽聞、思考、修行）。其次是辯論。之後闡明聽法能夠完全瞭解。因此在下面總結。從下面第四點開始，闡明由於聽法能夠消除苦惱。先舉舍利弗（Śāriputra）往事來彰顯，因此在下面總結。 其次闡明思惟。先提問后辯論。有五種重複的解釋。最初三種是遠離過失，其次一種是產生善，最後一種是總括闡明遠離過失和產生善。在前面的三種中，首先是遠離五欲，其次是遠離四倒，之後是遠離四相。文句都容易識別。 下面闡明修行。文句有三種方式。第一種是總括闡明遠離過失、修習善法作為修行。先提問，其次辯論，最後總結，容易理解。第二種是分別闡明觀察法、遠離過失作為修行。先提問，其次辯論，最後總結，容易理解。 第三種是分別闡明了解法、成就善法作為修行。先提問后辯論。有兩種列舉數字，真實和不真實，列出它們的名字。 下面解釋它們的相狀。先解釋不真實的，下面解釋真實的。先提問后解釋。解釋中首先開列七門。之後廣泛地辯論解釋。在前面開列的七門中，涅槃（Nirvāṇa，寂滅）是果，佛性（Buddha-nature）是因。如來（Tathāgata）、法（Dharma）、僧（Saṃgha）就是菩提（Bodhi，覺悟）。實相（Reality）是世諦（Saṃvṛti-satya，世俗諦），虛空（Emptiness）是真諦（Paramārtha-satya，勝義諦）。瞭解這七法，名為真實的修行。有人一味地說空（Emptiness）是自性，依照這七門來闡明，空不是自性。 解釋中有兩種。一種是普遍地就諸法來彰顯七種區別。第二種是諸佛如來（Tathāgata）煩惱不起名為涅槃，下面就佛來論述七種，闡明七種沒有區別。 最初一種是解釋涅槃的意義。先提問，其次解釋，之後總結它。解釋中首先闡明八義涅槃，知道大乘和小乘的差別很大。先提問，其次辯論，最後總結，容易理解。後面的八種和六種，知道小乘和大乘的差別。其中有四點。第一點是列舉凡夫的八事涅槃。第二點是列舉小乘的六事涅槃。完整地應該有八種，無常（Anitya）、無我（Anātman）省略而不列舉。第三點是有凡夫的，下面解釋凡夫的涅槃。先列舉，其次解釋，最後總結，容易理解。第四點是云何，下面解釋小乘的涅槃。先提問后解釋。前面隱藏了無常，解釋中有了無常。如果像這樣，下面總結前面和後面的不同。名為知道涅槃不是佛性等等。
【English Translation】 English version:
Other reasons. First, list the three (hearing, thinking, practice). Second is debate. Then clarify that listening to the Dharma enables complete understanding. Therefore, conclude below. From the fourth point below, clarify that suffering can be eliminated by listening to the Dharma. First, cite the past events of Śāriputra (舍利弗) to highlight this, and then conclude below. Next, clarify contemplation. First ask, then debate. There are five repeated explanations. The first three are to avoid faults, the second is to generate good, and the last is to comprehensively clarify avoiding faults and generating good. Among the first three, the first is to avoid the five desires, the second is to avoid the four inversions, and the third is to avoid the four characteristics. The sentences are easy to recognize. Below, clarify practice. The sentences have three forms. The first is to generally clarify avoiding faults and cultivating good as practice. First ask, then debate, and finally conclude, which is easy to understand. The second is to separately clarify observing the Dharma and avoiding faults as practice. First ask, then debate, and finally conclude, which is easy to understand. The third is to separately clarify understanding the Dharma and achieving good as practice. First ask, then debate. There are two enumerations, true and untrue, listing their names. Below, explain their characteristics. First explain the untrue, and then explain the true. First ask, then explain. In the explanation, first list the seven gates. Then extensively debate and explain. In the seven gates listed earlier, Nirvāṇa (涅槃, extinction) is the result, and Buddha-nature (佛性) is the cause. Tathāgata (如來), Dharma (法), and Saṃgha (僧) are Bodhi (菩提, enlightenment). Reality (實相) is Saṃvṛti-satya (世諦, conventional truth), and Emptiness (虛空) is Paramārtha-satya (真諦, ultimate truth). Understanding these seven dharmas is called true practice. Some people insist that Emptiness (空) is self-nature. According to these seven gates, clarify that Emptiness is not self-nature. There are two types of explanations. One is to universally highlight the seven differences based on all dharmas. The second is that the afflictions of all Buddhas and Tathāgatas (如來) do not arise, which is called Nirvāṇa. Below, discuss the seven based on the Buddha, clarifying that the seven have no difference. The first is to explain the meaning of Nirvāṇa. First ask, then explain, and then summarize it. In the explanation, first clarify the eight meanings of Nirvāṇa, knowing the great difference between Mahāyāna and Hīnayāna. First ask, then debate, and finally conclude, which is easy to understand. The latter eight and six know the difference between Hīnayāna and Mahāyāna. There are four points. The first point is to list the eight affairs of ordinary people's Nirvāṇa. The second point is to list the six affairs of Hīnayāna's Nirvāṇa. There should be eight completely, but Anitya (無常, impermanence) and Anātman (無我, non-self) are omitted. The third point is that there are ordinary people, and below explain the Nirvāṇa of ordinary people. First list, then explain, and finally conclude, which is easy to understand. The fourth point is 'how', and below explain the Nirvāṇa of Hīnayāna. First ask, then explain. The impermanence was hidden earlier, and there is impermanence in the explanation. If it is like this, below summarize the differences between the front and the back. It is called knowing that Nirvāṇa is not Buddha-nature, etc.
次解佛性。先問次釋。前六后七皆就因說。隨相別分我是佛義在因不論。樂者是其涅槃之義。通則因中亦有涅槃。樂隨涅槃因中亦有。故下文說菩薩涅槃有樂有凈。別則涅槃唯在佛果。樂隨涅槃在因不說。故下文言。諸佛如來不生煩惱故有涅槃。菩薩雖斷非是不生故無涅槃。無涅槃故不說樂矣。據實通論因中性體亦有我樂。是名下結。
次解如來。先問次辯。有十一相。是覺相者如來是人。覺知法也。善等可知。是名下結。
次解知法。先問次辯。法通染凈是故具有善不善等。亦十一對。是名下結。
次解知僧。先問次辯。辯中有九。常樂我凈大乘僧也。弟子相下小乘僧也。現稟聖教名弟子相。人粗易睹故言可見。行順名善。真與不實下文自解。先解善義。何故徴問。一切聲聞當得佛道故名為善。下釋是真。何故徴問。現悟法性故得名真。是名下結。次釋實相。先問次辯。依大品經偏名真諦以為實相。此經下文亦說真諦以為實相。今此所論是其世諦。是世諦故生死涅槃染凈諸法一切皆是。是故若常若無常等斯名實相。有十三對。是名下結。是名實相非涅槃等結此異余。是名菩薩修大涅槃知涅槃等差別之相結前異后。結前六門異后虛空名差別相。又知前六各各不同亦名差別。
次釋虛空
【現代漢語翻譯】 現代漢語譯本 下面解釋佛性（Buddha-nature）。先提問，然後解釋。前面六個（問題）和後面七個（問題）都是就因（cause）而言說的。隨順表相來分別，『我是佛』的意義在於因，不討論果。『樂』（bliss）是涅槃（Nirvana）的意義。通俗來說，因中也有涅槃。『樂』隨順涅槃，因中也有。所以下文說菩薩（Bodhisattva）的涅槃有『樂』有『凈』（purity）。分別來說，涅槃只在佛果（Buddha-fruit）。『樂』隨順涅槃，在因中不討論。所以下文說，諸佛如來（Tathagata）不生煩惱，所以有涅槃。菩薩雖然斷了煩惱，但不是不生煩惱，所以沒有涅槃。沒有涅槃，所以不說『樂』。根據實際情況通盤來說，因中的自性本體也有『我』（self）和『樂』。這是『是名』（this is called）下的結論。 下面解釋如來（Tathagata）。先提問，然後辨析。有十一種相。『是覺相者』（those who have the aspect of awakening）如來是人，覺知法（Dharma）的人。『善』（goodness）等可以知道。這是『是名』下的結論。 下面解釋知法（knowing Dharma）。先提問，然後辨析。法貫通染（defilement）和凈（purity），所以具有善和不善等。也有十一對。這是『是名』下的結論。 下面解釋知僧（knowing Sangha）。先提問，然後辨析。辨析中有九種。『常』（permanence）、『樂』（bliss）、『我』（self）、『凈』（purity）是大乘僧（Mahayana Sangha）。『弟子相』（aspect of disciples）下是小乘僧（Hinayana Sangha）。現在稟受聖教，名為『弟子相』。人的粗相容易看到，所以說『可見』（visible）。行為順從名為『善』。『真』（truth）與『不實』（untruth），下文自己解釋。先解釋『善』的意義。為什麼要提問？一切聲聞（Śrāvaka）應當得到佛道，所以名為『善』。下面的解釋是『真』。為什麼要提問？現在領悟法性，所以得名『真』。這是『是名』下的結論。下面解釋實相（reality）。先提問，然後辨析。依據《大品經》（Mahaprajnaparamita Sutra），偏重名為真諦（paramārtha-satya），作為實相。這部經的下文也說真諦作為實相。現在這裡所討論的是世諦（saṃvṛti-satya）。因為是世諦，所以生死（birth and death）、涅槃、染凈諸法一切都是。因此，若『常』若『無常』（impermanence）等，都名為實相。有十三對。這是『是名』下的結論。『是名實相非涅槃等』（this is called reality, not Nirvana, etc.）總結此點與其餘不同。『是名菩薩修大涅槃知涅槃等差別之相』（this is called Bodhisattva cultivating Great Nirvana, knowing the aspects of difference of Nirvana, etc.）總結前面與後面不同。總結前面六門與後面的虛空（space）不同，名為差別相（aspect of difference）。又知道前面六個各不相同，也名為差別。 下面解釋虛空（space）
【English Translation】 English version Next, explaining Buddha-nature. First, a question is posed, then an explanation is given. The first six (questions) and the last seven (questions) all address the cause. Following the characteristics to differentiate, the meaning of 'I am Buddha' lies in the cause, not discussing the fruit. 'Bliss' is the meaning of Nirvana. Generally speaking, there is also Nirvana in the cause. 'Bliss' follows Nirvana, and there is also bliss in the cause. Therefore, the following text says that the Nirvana of Bodhisattvas has 'bliss' and 'purity'. Specifically speaking, Nirvana is only in the Buddha-fruit. 'Bliss' follows Nirvana, and is not discussed in the cause. Therefore, the following text says that the Tathagatas do not generate afflictions, so they have Nirvana. Although Bodhisattvas have cut off afflictions, they do not not generate afflictions, so they do not have Nirvana. Without Nirvana, bliss is not discussed. According to the actual situation, generally speaking, the self-nature essence in the cause also has 'self' and 'bliss'. This is the conclusion under 'this is called'. Next, explaining Tathagata. First, a question is posed, then a distinction is made. There are eleven aspects. 'Those who have the aspect of awakening', the Tathagata is a person, a person who is aware of the Dharma. 'Goodness' and so on can be known. This is the conclusion under 'this is called'. Next, explaining knowing Dharma. First, a question is posed, then a distinction is made. Dharma pervades defilement and purity, so it has goodness and non-goodness, etc. There are also eleven pairs. This is the conclusion under 'this is called'. Next, explaining knowing Sangha. First, a question is posed, then a distinction is made. There are nine distinctions. 'Permanence', 'bliss', 'self', 'purity' are the Mahayana Sangha. Below 'aspect of disciples' is the Hinayana Sangha. Now receiving the holy teachings is called 'aspect of disciples'. The coarse appearance of people is easy to see, so it is said to be 'visible'. Behavior that is compliant is called 'good'. 'Truth' and 'untruth' are explained by the following text itself. First, explain the meaning of 'good'. Why is the question posed? All Śrāvakas should attain the Buddha-path, so they are called 'good'. The following explanation is 'truth'. Why is the question posed? Now realizing the Dharma-nature, it is named 'truth'. This is the conclusion under 'this is called'. Next, explaining reality. First, a question is posed, then a distinction is made. According to the Mahaprajnaparamita Sutra, it is preferentially named paramārtha-satya, as reality. The following text of this sutra also says that paramārtha-satya is reality. What is discussed here now is saṃvṛti-satya. Because it is saṃvṛti-satya, birth and death, Nirvana, defilement and purity, all dharmas are all of these. Therefore, whether 'permanence' or 'impermanence', all are named reality. There are thirteen pairs. This is the conclusion under 'this is called'. 'This is called reality, not Nirvana, etc.' concludes this point as different from the rest. 'This is called Bodhisattva cultivating Great Nirvana, knowing the aspects of difference of Nirvana, etc.' concludes the former as different from the latter. Concluding that the former six doors are different from the latter space is called the aspect of difference. Also knowing that the former six are different from each other is also called difference. Next, explaining space.
。初先正解。下舉涅槃類顯虛空。前中初明菩薩知空。后辯空相。
知中四句。初言菩薩修大涅槃不見虛空略明菩薩離相不見。證空之時不見空外別更有心。以無心故不見心外別更有空。空外無心即無能見。心外無空便無所見故不見空。二何以下釋成不見。初先徴問。菩薩修經應當見空。今以何故道其不見。佛及菩薩雖有五眼所不見者對問辯釋。五眼名義備如上辯。五眼中慧實能見空。但見空時不見空外有眼能見。以無眼故亦無眼外有空可見。故曰不見。三唯有慧下就前不見略說為見。此慧猶前五中慧眼。此慧證空無所見時真名見空。故云唯慧乃能見耳。四慧眼所見。無可見下釋前不見以為見義。良以有見乖前不見故今釋之。此云見者無法可見故名為見。
上明能知。下次辯其虛空體相。粗分有二。細分有六。粗分二者。初至眾生與虛空性俱無實來略辯空相。如人說下廣顯空相。細分六者。略中有三。一法說明空。二空名無下喻說明空。借世太虛類顯理空。三眾生性下舉淺類深。以眾生空類顯法空。下廣文中還廣此三故有六分。
就前略中先釋初段。若是無物名虛空者牒前慧眼所見無法說以為空。此說本來自體無法以為虛空。非是有物除以為空。如是虛空名為實者辯真異偽。不同妄情破法為空故名
【現代漢語翻譯】 現代漢語譯本：首先正確理解。下面列舉涅槃的例子來彰顯虛空。前面部分首先闡明菩薩了知空性，後面辨析空相。
在『知』的部分有四句。第一句說菩薩修習大涅槃，不見虛空，簡要說明菩薩離相不見。在證悟空性的時候，不見空之外另有心存在。因為沒有心的緣故，不見心之外另有空存在。空之外沒有心，就沒有能見的主體；心之外沒有空，就沒有所見的客體，所以說不見空。第二句『何以』以下解釋說明不見的原因。首先提出疑問，菩薩修習經典應當見到空，現在因為什麼說他們不見？佛和菩薩雖然有五眼，但也有不見的東西，這是對疑問的辯解。五眼的名稱和含義在前面已經詳細辨析過。五眼中慧眼確實能夠見到空，但見到空的時候，不見空之外有眼能見。因為沒有眼的緣故，也沒有眼之外有空可見，所以說不見。第三句『唯有慧』以下，就前面的不見簡略地說為見。這裡的慧，就是前面五眼中的慧眼。這種慧證悟空性，無所見的時候，才真正叫做見空，所以說唯有慧才能見到。第四句『慧眼所見，無可見』以下，解釋前面的不見，認為這才是見的真義。因為有見就違背了前面的不見，所以現在解釋說，這種見是無法可見，所以才叫做見。
上面闡明了能知的主體。下面辨析虛空的體相。粗略地分有二種，詳細地分有六種。粗略地分有兩種：從開始到『眾生與虛空性俱無實來』，簡要辨析空相；『如人說』以下，廣泛地彰顯空相。詳細地分有六種：簡略中有三種，一是用法來說明空，二是『空名無』以下，用比喻來說明空，借用世間的太虛來比類彰顯理空，三是『眾生性』以下，舉淺顯的例子來比類深奧的道理，用眾生的空性來比類彰顯法空。下面的廣文中，還會廣泛地闡釋這三種，所以有六分。
就前面的簡略部分，先解釋第一段。『若是無物名虛空者』，這是引用前面慧眼所見，無法可說，就說它是空。這裡說的是，本來自身就沒有實體，就把它當作虛空。不是說有什麼東西被去除才成為空。『如是虛空名為實者』，這是辨別真和偽，不同於妄情破法為空的說法。
【English Translation】 English version: First, understand correctly. Below, examples from Nirvana are cited to highlight emptiness (Śūnyatā). The preceding part initially clarifies that Bodhisattvas understand emptiness, and subsequently analyzes the characteristics of emptiness (Śūnyatā-lakṣaṇa).
In the section on 'knowing,' there are four sentences. The first sentence states that Bodhisattvas, practicing the Great Nirvana, do not see emptiness, briefly explaining that Bodhisattvas, being free from characteristics (lakṣaṇa), do not see. When realizing emptiness, they do not see that there is a separate mind outside of emptiness. Because there is no mind, they do not see that there is a separate emptiness outside of the mind. Without mind outside of emptiness, there is no subject that can see; without emptiness outside of the mind, there is no object to be seen, hence it is said that they do not see emptiness. The second sentence, starting with 'Why,' explains the reason for not seeing. It first raises the question, Bodhisattvas practicing scriptures should see emptiness, so why is it said that they do not see? Although Buddhas and Bodhisattvas have five eyes, there are things they do not see, and this is a refutation of the question. The names and meanings of the five eyes have been analyzed in detail earlier. Among the five eyes, the wisdom eye (Prajñā-cakṣu) can indeed see emptiness, but when seeing emptiness, it does not see that there is an eye outside of emptiness that can see. Because there is no eye, there is also no emptiness outside of the eye to be seen, so it is said that they do not see. The third sentence, starting with 'Only wisdom,' briefly refers to seeing from the previous not-seeing. This wisdom is the wisdom eye among the previous five eyes. This wisdom realizes emptiness, and when there is nothing to be seen, it is truly called seeing emptiness, so it is said that only wisdom can see. The fourth sentence, starting with 'What the wisdom eye sees, there is nothing to be seen,' explains the previous not-seeing, considering this to be the true meaning of seeing. Because having seeing contradicts the previous not-seeing, it is now explained that this seeing is that there is no dharma (phenomena) to be seen, so it is called seeing.
The above clarifies the subject that can know. Below, the substance and characteristics of emptiness are analyzed. Roughly divided into two types, and in detail into six types. Roughly divided into two types: from the beginning to 'sentient beings and the nature of emptiness both have no real origin,' briefly analyzing the characteristics of emptiness; from 'as people say' onwards, extensively highlighting the characteristics of emptiness. Divided into six types in detail: there are three in brief, one is to use dharma to explain emptiness, two is from 'the name of emptiness is nothing' onwards, using metaphors to explain emptiness, borrowing the great void of the world to analogize and highlight the emptiness of principle, and three is from 'the nature of sentient beings' onwards, using simple examples to analogize profound principles, using the emptiness of sentient beings to analogize and highlight the emptiness of dharma. In the following extensive text, these three will be extensively elaborated, so there are six parts.
Regarding the previous brief section, first explain the first paragraph. 'If it is said that emptiness is the name of nothing,' this is quoting what the previous wisdom eye saw, that there is no dharma to be spoken of, so it is said to be emptiness. This says that originally there is no substance in itself, so it is taken as emptiness. It is not that something is removed to become emptiness. 'Such emptiness is called real,' this is to distinguish between true and false, different from the statement that falsely breaks dharma into emptiness.
為實。以是實故名常無者明空非始本來常寂。不同對治破有始空故曰常無。又此空理不同諸佛果德常住故曰常無。以常無故無樂我凈彰空異有。不同有法有我樂凈是以言無。又亦不同妄情所取我樂及凈故說為無。非無理凈。第二喻中空名無法無法名空牒前法說。譬如世間無物名空舉喻類顯。世間太虛是其本來自體無物。與彼法性理空相似故舉類之。虛空之性亦如是等辯法同喻。第三舉淺類深之中。眾生之性與虛空性俱無實者。生空是其眾生之性。虛空是前所辯法空。淺深雖殊俱是本來自體無性故名為空。
上來三段略辯空義。
下重廣之。文亦有三。一廣顯前法。二如世間下廣顯前喻。三猶如世下廣前第三舉淺類深。就初段中兩徴兩釋。初何以故徴前法說以起於後。前法說中說言無物名為虛空。復言此空名為常無。故今徴問。無物名空何故言常。下對釋之。如人說言除物作空舉他異說。而是虛空實不可作破之顯理。以不可作故名為無。言何以故乘言重徴。菩薩觀解破相為空。今何以故言空叵作。下對釋之。初先正解無作之義。若可作下破作成無。前中初言無所有故正解無作。空是無法雲何可作。以無有故當知無空是虛空性牒以結之。以彼虛空無所有故當知自體無法之空是虛空性由是叵作。破有作中若可作
【現代漢語翻譯】 現代漢語譯本：真實不虛。因為這種真實不虛的緣故，稱之為『常無』，表明空性並非起始，本來就是寂靜的。這與爲了破除『有』而設立的、有起始的『空』不同，所以稱為『常無』。而且，這種空性的道理也不同於諸佛果德的常住，所以稱為『常無』。因為是『常無』，所以沒有『樂』、『我』、『凈』，彰顯空性與『有』的不同。它不同於『有』法中的『我』、『樂』、『凈』，所以說『無』。但也不同於妄情所執取的『我』、『樂』以及『凈』，所以說『無』，並非沒有真理的清凈。 第二個比喻中，『空』名為『無法』，『無法』名為『空』，這是對前面所說法義的重複說明。譬如世間沒有物體的地方叫做『空』，這是舉例來顯明。世間的太虛，是其本來面目，自性沒有物體，與那法性的理空相似，所以舉例說明。虛空的性質也是如此，這是辨法同喻。第三個是舉淺顯的例子來類比深奧的道理，眾生的自性與虛空的自性都是沒有實體的。生空（Shengkong）是眾生的自性，虛空是前面所說的法空（Fakong）。淺顯和深奧雖然不同，但都是本來自體沒有自性，所以稱為『空』。 上面三段簡略地闡述了空性的含義。 下面重新加以擴充套件。文分三段。一是廣泛地闡明前面的法義。二是『如世間下』廣泛地闡明前面的比喻。三是『猶如世下』廣泛地闡明前面第三個舉淺顯的例子來類比深奧的道理。就第一段來說，有兩次提問和兩次解釋。首先，『何以故』是提問前面的法義，以引起後面的內容。前面的法義中說沒有物體的地方叫做虛空。又說這種空叫做『常無』。所以現在提問，沒有物體叫做空，為什麼又說是『常』呢？下面是對這個問題的解釋。『如人說言除物作空』是舉出其他的說法，而虛空實際上是不可造作的，這是破除這種說法來顯明真理。因為不可造作，所以稱為『無』。『言何以故』是重複提問。菩薩通過觀解破除表相而證悟空性。現在為什麼說空是不可造作的呢？下面是對這個問題的解釋。首先，正確地解釋『無作』的含義。『若可作下』是破除將空性視為可以造作而成的觀點。前面首先說『無所有故』，這是正確地解釋『無作』。空是無法，怎麼可以造作呢？因為沒有，所以應當知道沒有空，這就是虛空的性質，這是重複前面的話來總結。因為那虛空什麼都沒有，所以應當知道自體無法的空就是虛空的性質，因此是不可造作的。在破除『有作』的觀點中，『若可作』
【English Translation】 English version: It is real. Because of this reality, it is called 'constant non-being', indicating that emptiness is not a beginning, but is originally tranquil. This is different from the 'emptiness' established to break 'being', which has a beginning, so it is called 'constant non-being'. Moreover, this principle of emptiness is also different from the constant abiding of the Buddha's fruit virtue, so it is called 'constant non-being'. Because it is 'constant non-being', there is no 'joy', 'self', or 'purity', highlighting the difference between emptiness and 'being'. It is different from the 'self', 'joy', and 'purity' in 'being' dharmas, so it is said to be 'non-being'. But it is also different from the 'self', 'joy', and 'purity' grasped by delusional emotions, so it is said to be 'non-being', not without the purity of truth. In the second metaphor, 'emptiness' is called 'no-dharma', and 'no-dharma' is called 'emptiness', which is a repetition of the previous statement of the Dharma. For example, the place in the world where there is no object is called 'emptiness', which is an example to illustrate. The great void of the world is its original appearance, and its nature has no objects, which is similar to the emptiness of that Dharma nature, so it is used as an example. The nature of the void is also like this, which is distinguishing the Dharma with metaphors. The third is to use a shallow example to compare with a profound principle, the nature of sentient beings and the nature of the void are both without substance. Shengkong (生空, emptiness of sentient beings) is the nature of sentient beings, and Fakong (法空, emptiness of dharmas) is the Dharma emptiness mentioned earlier. Although the shallow and profound are different, they are both originally without self-nature, so they are called 'emptiness'. The above three paragraphs briefly explain the meaning of emptiness. The following is a re-expansion. The text is divided into three sections. The first is to extensively explain the previous Dharma. The second is 'Ru Shijian Xia (如世間下, like the world below)' to extensively explain the previous metaphor. The third is 'You Ru Shi Xia (猶如世下, like the world below)' to extensively explain the previous third example of using a shallow example to compare with a profound principle. As for the first paragraph, there are two questions and two explanations. First, 'He Yi Gu (何以故, why)' is to question the previous Dharma, in order to arouse the following content. The previous Dharma said that the place where there is no object is called the void. It is also said that this emptiness is called 'constant non-being'. So now ask, no object is called emptiness, why is it said to be 'constant'? The following is the explanation of this question. 'Ru Ren Shuo Yan Chu Wu Zuo Kong (如人說言除物作空, like people say that removing objects creates emptiness)' is to give other statements, but the void is actually not creatable, which is to break this statement to show the truth. Because it cannot be created, it is called 'non-being'. 'Yan He Yi Gu (言何以故, saying why)' is a repeated question. Bodhisattvas break through appearances and realize emptiness through contemplation and understanding. Now why is it said that emptiness cannot be created? The following is the explanation of this question. First, correctly explain the meaning of 'non-creation'. 'Ruo Ke Zuo Xia (若可作下, if it can be created below)' is to break the view that emptiness can be created. The previous first said 'Wu Suo You Gu (無所有故, because there is nothing)', which is to correctly explain 'non-creation'. Emptiness is no-dharma, how can it be created? Because there is nothing, it should be known that there is no emptiness, which is the nature of the void, which is to repeat the previous words to summarize. Because that void has nothing, it should be known that the emptiness of the self-nature without Dharma is the nature of the void, so it cannot be created. In breaking the view of 'being created', 'Ruo Ke Zuo (若可作, if it can be created)'
者舉他所立。則名無常徴以顯過。若無常者不名虛空責以顯非。
上來一段廣前法說。自下第二廣顯前喻。何故須顯。前舉太虛以類理空。一切世人多說太虛別有體性。若別有性不得名空。便乖所說。今須破有以成無義。故須重顯。文中初言如世人說虛空無色無礙不變。是故世稱虛空之法為第五大舉他所立。而是虛空實無有性破之顯無。以光明故故名虛空實無虛空釋有顯無。光故名空是釋有也。實無虛空是顯無也。世人于彼日光明中見無異物便生空相說言有空。而此虛空實無所有。此說實無為虛空矣。
自下第三廣前略中舉淺類深。前舉生性類空無性。今舉世諦助以顯之。如彼世諦實無其性為生說有。虛空如是實無其性。為眾生故說有虛空。
前正辯空。下舉涅槃類以顯之。于中有五。一正舉涅槃為類前空。二涅槃即下簡有異空。三涅槃雖下因明涅槃常樂我凈。乘彰涅槃寂樂非受。四諸佛下因明涅槃寂滅之樂。乘明佛等樂相差別。五德王白下於前義中有難解者問答重顯。初中涅槃亦復如是總舉類空。無相義齊故云如是無有住處。直是諸佛斷煩惱處故名涅槃辯相續空。
第二句中涅槃即是常樂我凈簡有異空。何故須簡。前說虛空無我樂凈。今說涅槃亦如虛空。懼畏世人取彼涅槃全同虛空無我樂
【現代漢語翻譯】 現代漢語譯本：他們堅持自己所設立的觀點。如果存在『無常』的特徵，那就不能稱之為『虛空』，因為這會顯露出其中的錯誤。如果事物是無常的，就不能用『虛空』來責難它，因為這會顯露出其中的不合理。
上面一段廣泛地闡述了之前的法義。下面第二段廣泛地闡明了之前的比喻。為什麼要闡明呢？之前用太虛來比喻理空。但是世人大多認為太虛具有獨立的體性。如果具有獨立的體性，就不能稱之為『空』，這便違背了所說的道理。現在需要破除『有』，來成就『無』的意義。所以需要重新闡明。文中首先說，世人認為虛空無色、無礙、不變。因此世人稱虛空之法為第五大，這是堅持他們所設立的觀點。但是虛空實際上沒有自性，破除這種觀點是爲了顯明『無』。因為有光明，所以稱之為虛空，實際上沒有虛空，這是通過解釋『有』來顯明『無』。因為光明，所以稱之為『空』，這是解釋『有』。實際上沒有虛空，這是顯明『無』。世人在日光中看到沒有其他物體，便產生了『空』的印象，說有虛空。但是這種虛空實際上什麼都沒有。這是說實際上沒有東西可以稱之為虛空。
下面第三段廣泛地闡述了之前簡略的內容，用淺顯的事物來比喻深奧的道理。之前用生性來比喻空無自性。現在用世俗諦來輔助顯明。比如世俗諦實際上沒有自性，卻爲了『生』而說『有』。虛空也是這樣，實際上沒有自性，爲了眾生的緣故，才說有虛空。
之前是正面辯論『空』。下面用涅槃來比喻，以此來顯明『空』。其中有五點。第一，正面用涅槃來比喻之前的『空』。第二，下面的『涅槃即』一句是爲了區分涅槃與虛空的不同。第三，『涅槃雖』一句是用因明的方式說明涅槃具有常、樂、我、凈的特性，從而彰顯涅槃的寂靜之樂並非感受。第四，『諸佛』一句是用因明的方式說明涅槃寂滅之樂，從而說明佛等所體驗的快樂的差別。第五，『德王白』一句是對於前面義理中難以理解的地方，通過問答的方式重新闡明。第一點中，涅槃也像這樣，總括地用涅槃來比喻『空』。沒有相的意義是相同的，所以說『如是』，沒有住處。直接就是諸佛斷除煩惱的地方，所以稱之為涅槃，這是辯論相續的空性。
第二句中，『涅槃即是常樂我凈』是爲了區分涅槃與虛空的不同。為什麼要區分呢？之前說虛空無我、無樂、無凈。現在說涅槃也像虛空一樣。害怕世人把涅槃完全等同於虛空，認為涅槃也是無我、無樂的。
【English Translation】 English version: They adhere to their established viewpoints. If there is a characteristic of 'impermanence', then it cannot be called 'emptiness' (śūnyatā), as this would reveal the error. If things are impermanent, one cannot fault them with 'emptiness', as this would reveal the unreasonableness.
The above section extensively elaborates on the previous Dharma teachings. The second section below extensively clarifies the previous metaphor. Why is clarification needed? Previously, the Great Void (太虛, Tàixū) was used to analogize the emptiness of principle (理空, lǐkōng). However, most people believe that the Great Void has an independent nature. If it has an independent nature, it cannot be called 'emptiness', which would contradict what was said. Now, it is necessary to refute 'existence' to establish the meaning of 'non-existence'. Therefore, it is necessary to re-clarify. The text first states that people believe that emptiness is without color, without obstruction, and unchanging. Therefore, people call the Dharma of emptiness the fifth great element, adhering to their established viewpoints. However, emptiness actually has no self-nature; refuting this view is to reveal 'non-existence'. Because of light, it is called emptiness; in reality, there is no emptiness. This explains 'existence' to reveal 'non-existence'. Because of light, it is called 'emptiness'; this is explaining 'existence'. In reality, there is no emptiness; this is revealing 'non-existence'. When people see no other objects in the sunlight, they develop the impression of 'emptiness' and say there is emptiness. However, this emptiness actually has nothing. This is saying that in reality, there is nothing that can be called emptiness.
The third section below extensively elaborates on the previous brief content, using shallow things to analogize profound principles. Previously, inherent nature (生性, shēngxìng) was used to analogize emptiness without self-nature. Now, conventional truth (世俗諦, shì sútì) is used to assist in clarification. For example, conventional truth actually has no self-nature, but 'existence' is spoken of for the sake of 'birth'. Emptiness is also like this; it actually has no self-nature, but for the sake of sentient beings, it is said that there is emptiness.
Previously, 'emptiness' was debated directly. Below, Nirvāṇa (涅槃) is used as an analogy to clarify 'emptiness'. There are five points in this. First, Nirvāṇa is directly used to analogize the previous 'emptiness'. Second, the phrase 'Nirvāṇa is' below is to distinguish Nirvāṇa from emptiness. Third, the phrase 'Although Nirvāṇa' uses reasoning (因明, yīnmíng) to explain that Nirvāṇa has the characteristics of permanence (常, cháng), bliss (樂, lè), self (我, wǒ), and purity (凈, jìng), thereby highlighting that the bliss of Nirvāṇa's tranquility is not a sensation. Fourth, the phrase 'Buddhas' uses reasoning to explain the bliss of Nirvāṇa's extinction, thereby explaining the differences in the bliss experienced by Buddhas and others. Fifth, the phrase 'King Virtue asks' is to re-clarify, through questions and answers, the difficult-to-understand points in the previous meaning. In the first point, Nirvāṇa is also like this, comprehensively using Nirvāṇa to analogize 'emptiness'. The meaning of no-form (無相, wúxiàng) is the same, so it is said 'like this', there is no dwelling place. It is directly the place where Buddhas cut off afflictions, so it is called Nirvāṇa; this is debating the emptiness of continuity.
In the second sentence, 'Nirvāṇa is permanence, bliss, self, and purity' is to distinguish Nirvāṇa from emptiness. Why is it necessary to distinguish? Previously, it was said that emptiness is without self, without bliss, and without purity. Now it is said that Nirvāṇa is also like emptiness. There is fear that people will completely equate Nirvāṇa with emptiness, thinking that Nirvāṇa is also without self and without bliss.
凈故須簡之。簡之云何。空是無理無我樂凈。涅槃果德體是有故具足四義。是故說言涅槃即是常樂我凈。
第三句中涅槃雖樂非是受樂是寂樂者。前說是樂懼同世受故復辯之。于中先明雖樂非受。后明唯是寂滅之樂。分相如是。若據攝相。佛智即是大涅槃中波若所收。是即涅槃亦有知樂。故上文中宣說涅槃具足四樂斷受寂滅覺知不壞。今說非受目前斷受。今說寂滅目前寂樂。覺知是佛故今不論。不壞是常所以不辯。
自下第四因前宣說涅槃寂樂。乘明佛等樂相差別。佛有二樂。滅離諸苦故有寂樂。證法適神故有知樂。實相世諦義通染凈故有三樂。就生死法宣說實相則有受樂。就佛果德宣說實相則有寂樂及覺知樂。佛性體寂唯一寂樂。以未顯故無覺知樂。以當見故得菩提時亦有菩提覺知樂也。
自下第五於前義中隱者重釋。何故須然。如來昔說身智盡處以為涅槃。今說諸佛煩惱盡處是其涅槃。二言相乖故須重釋。又佛昔說煩惱斷處身為涅槃。今此宣說涅槃如空體無所有。兩言相異故須辯釋。
德王先問。問中初別。后總結呵。別中有五。相從為三。尼連告魔是第一句。菩薩已斷是第二句。昔告生名是第三句。毗舍告魔是第四句。為力士說后夜涅槃是第五句。相從三者。前之兩句執彼身智盡滅之
【現代漢語翻譯】 現代漢語譯本： 因為清凈的緣故需要簡別它。如何簡別呢？空是無常、無我、無樂、無凈。涅槃（Nirvana，解脫后的境界）的果德本體是有，所以具足常、樂、我、凈四種意義。因此說涅槃就是常、樂、我、凈。 第三句中，涅槃雖然是樂，但不是感受的樂，而是寂滅的樂。前面說是樂，恐怕與世俗的感受相同，所以再次辨明它。其中先說明雖然是樂，但不是感受的樂，后說明只是寂滅之樂。分相是這樣。如果根據攝相，佛智就是大涅槃中般若（Prajna，智慧）所包含的。這就是說涅槃也有知樂。所以上文中宣說涅槃具足常樂我凈四樂，斷受、寂滅、覺知、不壞。現在說非受，對應前面的斷受。現在說寂滅，對應前面的寂樂。覺知是佛的功德，所以現在不論。不壞是常，所以不辨。 從下面開始是第四點，因為前面宣說涅槃是寂樂。接著說明佛等樂相的差別。佛有二種樂。滅離諸苦，所以有寂樂。證法適神，所以有知樂。實相（Reality）和世諦（Conventional truth）的意義貫通染凈，所以有三種樂。就生死法宣說實相，則有受樂。就佛果德宣說實相，則有寂樂及覺知樂。佛性（Buddha-nature）本體寂靜，只有寂樂。因為沒有顯現的緣故，沒有覺知樂。因為將來會顯現的緣故，得到菩提（Bodhi，覺悟）時也有菩提覺知樂。 從下面開始是第五點，對於前面意義中隱晦的地方重新解釋。為什麼需要這樣呢？如來（Tathagata，佛的稱號）過去說身智盡處以為是涅槃。現在說諸佛煩惱盡處是其涅槃。兩種說法相互矛盾，所以需要重新解釋。又佛過去說煩惱斷處身為涅槃。現在這裡宣說涅槃如空，本體一無所有。兩種說法相異，所以需要辨別解釋。 德王先提問。提問中先分別，后總結呵斥。分別中有五點。相從分為三類。尼連告訴魔是第一句。菩薩已經斷除是第二句。過去告訴生名是第三句。毗舍告訴魔是第四句。為力士說后夜涅槃是第五句。相從的三類是，前面的兩句執著于身智盡滅。
【English Translation】 English version: It is necessary to distinguish it because of purity. How to distinguish it? 'Emptiness' (Śūnyatā) is impermanent, without self, without joy, and without purity. The fruit-virtue essence of 'Nirvana' (Nirvana, the state after liberation) exists, therefore it fully possesses the four meanings of permanence, joy, self, and purity. Therefore, it is said that Nirvana is permanence, joy, self, and purity. In the third sentence, although Nirvana is joy, it is not the joy of sensation, but the joy of tranquility. Because it was said earlier that it is joy, fearing it would be the same as worldly sensations, it is clarified again. Among them, it is first explained that although it is joy, it is not the joy of sensation, and then it is explained that it is only the joy of tranquility. The divided aspects are like this. If according to the collected aspects, Buddha-wisdom is contained in 'Prajna' (Prajna, wisdom) within the Great Nirvana. That is to say, Nirvana also has the joy of knowing. Therefore, the above text proclaims that Nirvana fully possesses the four joys of permanence, joy, self, and purity: cessation of sensation, tranquility, awareness, and indestructibility. Now saying 'not sensation' corresponds to the previous 'cessation of sensation'. Now saying 'tranquility' corresponds to the previous 'joy of tranquility'. Awareness is the merit of the Buddha, so it is not discussed now. Indestructibility is permanence, so it is not distinguished. From below is the fourth point, because it was previously proclaimed that Nirvana is the joy of tranquility. Then explain the differences in the aspects of joy of Buddhas and others. The Buddha has two kinds of joy. Eliminating all suffering, therefore there is the joy of tranquility. Verifying the Dharma (law) pleases the spirit, therefore there is the joy of knowing. The meaning of 'Reality' (Reality) and 'Conventional truth' (Conventional truth) connects defilement and purity, therefore there are three kinds of joy. Proclaiming Reality in terms of the law of birth and death, then there is the joy of sensation. Proclaiming Reality in terms of the Buddha's fruit-virtue, then there is the joy of tranquility and the joy of knowing. The essence of 'Buddha-nature' (Buddha-nature) is tranquil, only having the joy of tranquility. Because it has not manifested, there is no joy of knowing. Because it will manifest in the future, when attaining 'Bodhi' (Bodhi, enlightenment), there is also the joy of Bodhi-awareness. From below is the fifth point, re-explaining the obscure points in the previous meaning. Why is this necessary? The 'Tathagata' (Tathagata, an epithet of the Buddha) previously said that the exhaustion of body and wisdom was Nirvana. Now it is said that the exhaustion of the afflictions of all Buddhas is their Nirvana. The two statements contradict each other, so it needs to be re-explained. Also, the Buddha previously said that the place where afflictions are cut off is the body as Nirvana. Now it is proclaimed here that Nirvana is like emptiness, the essence of which is nothing. The two statements are different, so it needs to be distinguished and explained. King Virtue first asks a question. In the question, first distinguish, then summarize and rebuke. There are five points in the distinction. They are divided into three categories according to their relationship. Nilian telling the demon is the first sentence. The Bodhisattva has already cut off is the second sentence. In the past, telling the name of birth is the third sentence. Visakha telling the demon is the fourth sentence. Telling the strongman about Nirvana in the later night is the fifth sentence. The three categories that follow each other are that the previous two sentences are attached to the exhaustion of body and wisdom.
處以為涅槃。難破煩惱斷處為是。第三一句執惑斷處身之與智即為涅槃。難破向前涅槃如空無有住處。后之兩句還執身智滅為涅槃。難破煩惱斷處為是。
初句難中若煩惱斷是涅槃者是義不然牒以總非。何以下釋。先自徴責。如來往等舉佛昔言徴以顯非。如來昔日斷煩惱竟而言未入明斷非是。
第二句中曲有兩句。若斷是者諸菩薩等於無量劫已斷煩惱何故不得稱為涅槃。是第一句準上責下。佛斷得是菩薩亦斷以何義故不名涅槃。此亦即是準下徴上。菩薩斷處不名涅槃明佛斷處亦非涅槃。俱是斷處何緣獨稱諸佛有之菩薩無耶。是第二句舉同責別。斷處不殊何故佛有菩薩偏無。此亦即是準下驗上。菩薩有斷而無涅槃明佛涅槃非是斷處。此之二句下佛別答宜審記知。
第三問中執惑斷處身之與智即為涅槃。難破向前涅槃如空無有住處。若斷非者逆取佛意。恐佛被徴說惑斷處身非涅槃。故舉難之。何故如來昔告生名我今此身即是涅槃舉說以徴。昔說身是云何上言涅槃如空無有住處。
第四句中先舉魔請。次舉佛答。下就設難。于中先難身盡為非。若斷已下難其煩惱盡處為是。
第五句中若使爾時是涅槃者重審如來。云何以下徴已顯非。斷煩惱時已是涅槃。云何方為拘尸力士說言后夜當般涅槃。
上來別難。如來誠實云何發是虛妄之言總以結呵。
下佛釋通。先對未后結呵之言而自免過。如汝言下依前別問而為廣答。前中若言得廣長舌當知如來於無量劫已離妄語正自免過彰已非虛一切佛下舉他類已成已非虛。
后釋難中答之不盡而復不次。前五難中但答三句。第三第五略而不答。故云不盡。不盡所以後當別解。就所答中先答第四次答第一后答第二故曰不次。
答第四中義意云何。明已先來斷煩惱處實是涅槃。涅槃常恒無有變易隨化眾生唱言當般。就此答中先解魔昔請滅所由。爾時我諸聲聞已下明已昔日許滅所以。初中汝言波旬請者牒上問辭。下對辯釋。于中先明魔不知真故請我滅。初法次喻后合可知。如來不說佛法僧下明已體常成魔不知。文有三番。一就三寶明常無差。三寶相別故佛不說。佛等無差常凈義等故說無差。常無差故佛體是常。魔不知此故請我滅。二就佛佛性及與涅槃明常無差。此三義異故佛不說此等無差。以其因果人法別故。常恒不變彼此齊等故說無差。常無差故佛體常住。魔不知此故請我滅。三就涅槃實相二法明常無差。此二義別故佛不說此二無差。義如上辯。常恒不變彼此齊等故說無老。魔不知此故請我滅釋許滅中初為惡人許魔當滅。懸見已下明為善人許魔當滅
【現代漢語翻譯】 現代漢語譯本：
上來先不要急於責難。如來（Tathagata，佛的稱號之一，意為『如實而來』）誠實之語，為何會發出虛妄之言？總的來說，這是以責備來作總結。 下面是佛陀的解釋和疏通。首先，針對前面責備的話語，為自己辯解。就像你所說的那樣，依據之前的提問，分別進行廣泛的回答。在前面的內容中，如果說獲得了廣長舌相（Buddha's long tongue，佛的三十二相之一，表示誠實不妄語），就應當知道如來在無量劫（innumerable kalpas，極長的時間單位）以來，已經遠離了妄語。這正是為自己辯解，彰顯自己並非虛妄。『一切佛下』，通過舉其他佛的例子，來證明自己並非虛妄。 後面解釋責難的部分，回答得不夠全面，而且沒有按照順序。前面的五個責難中，只回答了三個。第三個和第五個責難被省略而沒有回答，所以說不夠全面。不全面的原因，後面會另外解釋。在所回答的內容中，先回答了第四個責難，然後回答了第一個責難，最後回答了第二個責難，所以說沒有按照順序。 回答第四個責難中，其意義是什麼呢？說明從一開始斷除煩惱的地方，實際上就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。涅槃是常恒不變的，但爲了教化眾生，才宣說將要入滅。在這個回答中，首先解釋了魔王（Mara，佛教中的惡魔，代表死亡和障礙）過去請求佛陀入滅的原因。『爾時我諸聲聞已下』，說明過去答應魔王入滅的原因。最初，『汝言波旬請者』，是重複上面的提問。下面是對辯和解釋。其中，首先說明魔王不知道真相，所以請求佛陀入滅。先說法，再用比喻，最後總結，這其中的道理可以理解。『如來不說佛法僧下』，說明佛陀的本體是常住的，而魔王不知道。文中有三個層次。第一，就佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）三寶來說明常住沒有差別。三寶的相貌不同，所以佛陀不說沒有差別。佛等等沒有差別，常凈的意義相同，所以說沒有差別。因為常住沒有差別，所以佛陀的本體是常住的。魔王不知道這個道理，所以請求佛陀入滅。第二，就佛、佛性（Buddha-nature，一切眾生皆具的成佛的可能性）以及涅槃來說明常住沒有差別。這三個意義不同，所以佛陀不說這些沒有差別。因為它們的原因、結果、人和法不同。常恒不變，彼此相等，所以說沒有差別。因為常住沒有差別，所以佛陀的本體常住。魔王不知道這個道理，所以請求佛陀入滅。第三，就涅槃和實相（Reality，事物的真實面貌）兩種法來說明常住沒有差別。這兩種意義不同，所以佛陀不說這兩種沒有差別。意義如上面所辯論的。常恒不變，彼此相等，所以說沒有老。魔王不知道這個道理，所以請求佛陀入滅。解釋答應入滅的部分，首先是為惡人答應魔王將要入滅。『懸見已下』，說明為善人答應魔王將要入滅。
【English Translation】 English version:
Do not rush to criticize at the outset. The Tathagata (one of the titles of the Buddha, meaning 'one who has thus come') speaks truthfully, so how could he utter false words? In general, this concludes with a rebuke. Below, the Buddha explains and clarifies. First, he defends himself against the preceding words of rebuke. As you say, he answers extensively based on the previous questions. In the preceding content, if it is said that he obtained the long broad tongue (one of the thirty-two marks of the Buddha, indicating honesty and truthfulness), then it should be known that the Tathagata has been free from false speech for immeasurable kalpas (extremely long units of time). This is precisely to defend himself, demonstrating that he is not false. 'Below all Buddhas,' he uses the example of other Buddhas to prove that he is not false. In the latter part, which explains the rebuke, the answers are not comprehensive and are not in order. Of the preceding five rebukes, only three are answered. The third and fifth rebukes are omitted, so it is said to be not comprehensive. The reason for this incompleteness will be explained separately later. Among the answers given, the fourth rebuke is answered first, then the first rebuke, and finally the second rebuke, so it is said to be not in order. In answering the fourth rebuke, what is the meaning? It explains that the place where afflictions are cut off from the beginning is actually Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death). Nirvana is constant and unchanging, but in order to teach sentient beings, it is proclaimed that one will enter extinction. In this answer, it first explains the reason why Mara (the demon in Buddhism, representing death and obstacles) requested the Buddha to enter extinction in the past. 'From then on, my disciples,' explains the reason why he agreed to Mara's request to enter extinction in the past. Initially, 'Your words, Mara's request,' is a repetition of the above question. Below is a debate and explanation. Among them, it first explains that Mara did not know the truth, so he requested the Buddha to enter extinction. First the Dharma (Buddhist teachings), then a metaphor, and finally a summary; the reasoning can be understood. 'The Tathagata does not speak of the Buddha, Dharma, Sangha below,' explains that the Buddha's essence is permanent, but Mara does not know this. There are three levels in the text. First, in terms of the Three Jewels—Buddha, Dharma, and Sangha—it explains that permanence has no difference. The appearances of the Three Jewels are different, so the Buddha does not say there is no difference. The Buddha and so on have no difference, and the meaning of constant purity is the same, so it is said there is no difference. Because permanence has no difference, the Buddha's essence is permanent. Mara did not know this, so he requested the Buddha to enter extinction. Second, in terms of the Buddha, Buddha-nature (the potential for all beings to become Buddhas), and Nirvana, it explains that permanence has no difference. These three meanings are different, so the Buddha does not say that these have no difference. Because their causes, effects, people, and Dharma are different. Constant and unchanging, equal to each other, so it is said there is no difference. Because permanence has no difference, the Buddha's essence is permanent. Mara did not know this, so he requested the Buddha to enter extinction. Third, in terms of Nirvana and Reality (the true nature of things), it explains that permanence has no difference. These two meanings are different, so the Buddha does not say that these two have no difference. The meaning is as debated above. Constant and unchanging, equal to each other, so it is said there is no old age. Mara did not know this, so he requested the Buddha to enter extinction. Explaining the part about agreeing to enter extinction, first, it is agreeing to Mara that he will enter extinction for the sake of evil people. 'Seeing in advance below,' explains that he agreed to Mara that he will enter extinction for the sake of good people.
。前中初先正為惡人斗諍違佛故佛唱滅。因如是下約前唱滅乘明愚智取捨得失。是故我于毗舍離下明已昔日唱滅所由。初段可知。
第二段中文別有六。一明如來因惡比丘唱言當滅聲聞弟子不見不聞謂佛實滅。二 唯菩薩下明諸菩薩常見常聞不言佛滅。三聲聞弟子雖復言下明前聲聞所見不實雖言如來入般涅槃佛實不滅。此三為本。四若我所有聲聞已下就前第一明妄取失非我弟子是魔伴黨。五若言如來不入已下就前第二明正取得真佛弟子非魔伴黨。先順后反。六如長者下就前第三廣明聲聞所見不實。有五複次。皆先立喻。后合可知。
第三結中是故我于毗舍告言當涅槃者。前二段中就初以結。是我為彼惡比丘故告言涅槃。上來明為惡人唱滅。
自下明為善人唱滅。于中明為七種善人故唱當滅。始從迦葉乃至須那順跋陀羅竟安居已至我所者過夏安居。案此如來秋中涅槃。阿含經中說佛八月八日涅槃與此相應。而此經中上下多說二月涅槃。當是見聞不同故爾。此釋德王第四難竟。
次釋初難。答意云何。明已先來斷煩惱處已是涅槃。為益眾生未息化跡。故昔告魔未入涅槃。文中初言何緣我昔尼連告魔自問起發。下自解釋。明已欲為七種善人宣說法要故不許滅。所為無量且舉斯耳。
有名已下
【現代漢語翻譯】 現代漢語譯本：之前，由於惡人爭鬥違背佛陀的教誨，佛陀才宣稱將要涅槃。因此，下面（經文）依據之前宣稱涅槃之事，闡明愚者和智者在取捨上的得失。所以，我（佛陀）在毗舍離（Vaishali）宣稱將要涅槃，是爲了說明過去宣稱涅槃的原因。第一段內容容易理解。
第二段中，從文義上可以分為六個部分。第一，闡明如來（Tathagata）因為惡比丘（evil Bhiksu）宣稱佛陀將要涅槃，聲聞（Sravaka）弟子沒有親見親聞，認為佛陀確實已經涅槃。第二，『唯菩薩下』，闡明諸菩薩（Bodhisattvas）常見常聞，不認為佛陀已經涅槃。第三，聲聞弟子雖然說，闡明之前的聲聞所見不實，雖然說如來進入般涅槃（Parinirvana），但佛陀實際上並未涅槃。這三點是根本。第四，『若我所有聲聞已下』，就前面的第一點，闡明妄取會失去，不是我的弟子，是魔的同伴。第五，『若言如來不入已下』，就前面的第二點，闡明正取會得到，是真正的佛弟子，不是魔的同伴。先順后反。第六，『如長者下』，就前面的第三點，廣泛闡明聲聞所見不實。有五重含義。都是先立比喻，然後合起來解釋，容易理解。
第三部分是結論，『是故我于毗舍告言當涅槃者』。在前兩段中，就第一段進行總結。我爲了那些惡比丘的緣故，才宣稱將要涅槃。上面闡明了為惡人宣稱涅槃。
下面闡明為善人宣稱涅槃。其中闡明爲了七種善人的緣故，才宣稱將要涅槃。從迦葉（Kasyapa）開始，直到須那順跋陀羅（Subhadra）結束，安居結束後到我這裡來的人，是度過了夏季安居。按照這個說法，如來是在秋季涅槃。阿含經（Agama Sutra）中說佛陀在八月八日涅槃，與此相應。而這部經中，上下多次說到二月涅槃。這應該是見聞不同造成的。這是解釋德王（Devaraja）第四個難題的結束。
接下來解釋第一個難題。回答的意思是，闡明我已經先斷除了煩惱，已經是涅槃的狀態。爲了利益眾生，還沒有停止教化事蹟。所以過去告訴魔王（Mara）我還沒有進入涅槃。文中一開始說『何緣我昔尼連告魔』，是自問自答，引發下文。下面自己解釋，闡明我想要為七種善人宣說法要，所以不答應涅槃。所為的事情無量無邊，這裡只是舉例而已。
『有名已下』
【English Translation】 English version: Previously, because evil people fought and violated the Buddha's teachings, the Buddha proclaimed that he would enter Nirvana. Therefore, the following (text) explains the gains and losses of the foolish and the wise in taking and abandoning, based on the previous proclamation of Nirvana. Therefore, I (the Buddha) proclaimed that I would enter Nirvana in Vaishali (Vaishali) to explain the reasons for proclaiming Nirvana in the past. The first paragraph is easy to understand.
In the second paragraph, the meaning can be divided into six parts. First, it clarifies that the Tathagata (Tathagata) proclaimed that the Buddha would enter Nirvana because of the evil Bhiksu (evil Bhiksu), and the Sravaka (Sravaka) disciples did not see or hear it, and thought that the Buddha had indeed entered Nirvana. Second, 'Only Bodhisattvas below' clarifies that the Bodhisattvas (Bodhisattvas) often see and hear, and do not think that the Buddha has entered Nirvana. Third, although the Sravaka disciples said, it clarifies that the previous Sravaka's views were not true, although it was said that the Tathagata entered Parinirvana (Parinirvana), but the Buddha did not actually enter Nirvana. These three points are fundamental. Fourth, 'If all my Sravakas are below', based on the first point above, it clarifies that false acquisition will lead to loss, and they are not my disciples, but the companions of Mara. Fifth, 'If it is said that the Tathagata does not enter below', based on the second point above, it clarifies that correct acquisition will lead to gain, and they are true disciples of the Buddha, not companions of Mara. First follow, then reverse. Sixth, 'Like the elder below', based on the third point above, it extensively clarifies that the Sravaka's views are not true. There are five levels of meaning. All are first established as metaphors, and then combined for explanation, which is easy to understand.
The third part is the conclusion, 'Therefore, I proclaimed in Vaishali that I would enter Nirvana'. In the first two paragraphs, the first paragraph is summarized. I proclaimed that I would enter Nirvana for the sake of those evil Bhiksus. The above clarifies the proclamation of Nirvana for evil people.
The following clarifies the proclamation of Nirvana for good people. It clarifies that for the sake of seven kinds of good people, it was proclaimed that Nirvana would be entered. Starting from Kasyapa (Kasyapa) and ending with Subhadra (Subhadra), those who came to me after the end of the retreat spent the summer retreat. According to this statement, the Tathagata entered Nirvana in the autumn. The Agama Sutra (Agama Sutra) says that the Buddha entered Nirvana on August 8, which corresponds to this. However, this sutra mentions Nirvana in February many times. This should be caused by different views and hearings. This is the end of the explanation of the fourth difficulty of Devaraja (Devaraja).
Next, explain the first difficulty. The meaning of the answer is to clarify that I have already cut off afflictions and am already in a state of Nirvana. In order to benefit sentient beings, I have not stopped the deeds of teaching. Therefore, I told Mara (Mara) in the past that I had not entered Nirvana. The article begins by saying 'Why did I tell Mara in Nilian in the past', which is a self-question and self-answer, triggering the following text. The following explains itself, clarifying that I want to proclaim the Dharma to seven kinds of good people, so I do not agree to Nirvana. There are countless things to do, and this is just an example.
'Famous below'
答第二難。難中兩句。菩薩已斷何故不得稱為涅槃是第一句。俱是斷處何故佛有菩薩無耶是第二句。今此別答。先答初句。涅言不下答第二句。就初句中答意如何。明諸菩薩斷煩惱處得名涅槃。但不見性斷煩惱故不得名大。就后句中答意云何。明其涅者但是不義非是斷義。菩薩雖復斷諸煩惱不能不生不得稱可涅槃不義。是故佛有菩薩無也。答意如是。
就前句中先明菩薩斷處非大。后明如來斷處是大。明菩薩中有名涅槃非大涅槃略以標舉。云何下釋。先問后解。兩義釋之。一不見佛性而斷煩惱斷不究竟故不名大。二不見性故所得涅槃但有樂凈而無我常。四義不備故不名大。下明佛中若見佛性斷惱名大翻向初句。以見性故名常樂等翻向後句。
答后句中初先定其涅槃名義是不非斷。斷煩惱者不名已下依名顯法。前中文有十一複次。初七后四如來自解第八一番取他所說證成不義。然此文中涅定名不。初句中辯余更不論。槃含多義句句皆異。
下顯法中明斷煩惱非是不義。故斷煩惱不名涅槃。不生煩惱是其不義故名涅槃。斷煩惱者不名涅槃釋上難中菩薩無也。不生煩惱釋上難中獨佛有之。問曰何故菩薩斷結不名不生。諸佛斷處偏名不生。釋有三義。一就惑分別。菩薩雖復隨分斷結斷之不盡心中更起故非不
【現代漢語翻譯】 現代漢語譯本：回答第二個難題。難題包含兩句話。菩薩已經斷除了煩惱，為什麼不能被稱為涅槃（Nirvana，寂滅）？這是第一句。同樣是斷除煩惱的地方，為什麼佛有而菩薩沒有？這是第二句。現在對此分別回答。先回答第一句，『涅』字不包含斷的意思，來回答第二句。就第一句中，回答的意義是什麼？說明諸菩薩斷除煩惱的地方可以稱為涅槃，但是因為沒有見到自性（佛性），斷除煩惱不徹底，所以不能稱為『大』。就后一句中，回答的意義是什麼？說明『涅』只是不生的意思，不是斷的意思。菩薩即使斷除了諸種煩惱，但不能保證不再生起，所以不能稱為涅槃的不生之義。因此，佛有而菩薩沒有。回答的意義是這樣。
在前一句中，先說明菩薩斷除煩惱的地方不是『大』，后說明如來斷除煩惱的地方是『大』。說明菩薩有涅槃之名，但不是大涅槃，這是略微地標舉。『云何』以下是解釋。先提問后解答。用兩種意義來解釋：一，因為沒有見到佛性而斷除煩惱，斷除得不究竟，所以不稱為『大』。二，因為沒有見到自性，所以得到的涅槃只有樂、凈，而沒有我、常。四種功德不完備，所以不稱為『大』。下面說明佛，如果見到佛性而斷除煩惱，就稱為『大』，這是與第一句相反。因為見到自性，所以稱為常、樂等，這是與后一句相反。
在回答后一句中，首先確定涅槃的名稱含義是不生而不是斷。斷除煩惱者不稱為涅槃，以下是依據名稱來顯明佛法。前面的文字中有十一個『複次』。前七個，后四個是如來自行解釋，第八個是引用他人所說來證明不生的意義。然而，這段文字中，『涅』確定是不生的意思。第一句中辨析其餘的不再論述。『槃』包含多種意義，每一句都不同。
下面在顯明佛法中，說明斷除煩惱不是不生的意思。所以斷除煩惱不稱為涅槃。不生煩惱才是其不生的意義，所以稱為涅槃。斷除煩惱者不稱為涅槃，這是解釋上面難題中菩薩沒有涅槃的原因。不生煩惱，這是解釋上面難題中只有佛才有的原因。提問：為什麼菩薩斷除煩惱不稱為不生？諸佛斷除煩惱的地方偏偏稱為不生？解釋有三種意義：一，就煩惱本身來分別。菩薩即使隨分斷除了煩惱，但斷除得不徹底，心中還會再生起，所以不是不生。
【English Translation】 English version: Answering the second difficulty. The difficulty contains two sentences. 'The Bodhisattva has already severed afflictions, why is he not called Nirvana (extinction)?' This is the first sentence. 'Both are places of severance, why does the Buddha have it while the Bodhisattva does not?' This is the second sentence. Now, answer these separately. First, answer the first sentence, the word 'Nir-' does not contain the meaning of severance, to answer the second sentence. Regarding the meaning of the answer in the first sentence, what is it? It explains that the place where the Bodhisattvas sever afflictions can be called Nirvana, but because they have not seen their self-nature (Buddha-nature), the severance of afflictions is not thorough, so it cannot be called 'Great'. Regarding the meaning of the answer in the latter sentence, what is it? It explains that 'Nir-' only means non-arising, not severance. Even if the Bodhisattva severs all kinds of afflictions, he cannot guarantee that they will not arise again, so he cannot be called the meaning of Nirvana as non-arising. Therefore, the Buddha has it while the Bodhisattva does not. The meaning of the answer is like this.
In the previous sentence, first explain that the place where the Bodhisattva severs afflictions is not 'Great', and then explain that the place where the Tathagata severs afflictions is 'Great'. It explains that the Bodhisattva has the name of Nirvana, but it is not Great Nirvana, this is a slight indication. 'How' below is the explanation. First ask, then answer. Explain with two meanings: One, because they have not seen the Buddha-nature and severed afflictions, the severance is not thorough, so it is not called 'Great'. Two, because they have not seen their self-nature, the Nirvana obtained only has bliss and purity, but not self and permanence. The four virtues are not complete, so it is not called 'Great'. Below, it explains the Buddha, if he sees the Buddha-nature and severs afflictions, it is called 'Great', this is the opposite of the first sentence. Because he sees his self-nature, he is called permanent, blissful, etc., this is the opposite of the latter sentence.
In answering the latter sentence, first determine that the meaning of the name Nirvana is non-arising, not severance. Those who sever afflictions are not called Nirvana, below is to manifest the Dharma based on the name. In the previous text, there are eleven 'furthermore'. The first seven, the latter four are explained by the Tathagata himself, the eighth is to quote what others have said to prove the meaning of non-arising. However, in this passage, 'Nir-' is definitely the meaning of non-arising. In the first sentence, analyze the rest and do not discuss it further. 'Vana' contains many meanings, each sentence is different.
Below, in manifesting the Dharma, it explains that severing afflictions is not the meaning of non-arising. Therefore, severing afflictions is not called Nirvana. Non-arising afflictions is its meaning of non-arising, so it is called Nirvana. Those who sever afflictions are not called Nirvana, this is to explain why the Bodhisattva does not have Nirvana in the above difficulty. Non-arising afflictions, this is to explain why only the Buddha has it in the above difficulty. Question: Why is the Bodhisattva's severance of afflictions not called non-arising? Why is the place where the Buddhas sever afflictions specifically called non-arising? There are three meanings to explain: One, distinguish based on the afflictions themselves. Even if the Bodhisattva severs afflictions partially, the severance is not thorough, and they will arise again in the mind, so it is not non-arising.
生。佛斷窮盡永更不起故曰不生。二約心分別。菩薩雖復斷粗煩惱。七識心在心性生滅故非不生。佛唯真心。真心常住故曰不生。三約理分別。菩薩見有煩惱可斷非本不起故非不生。佛證法如知諸煩惱由來不起亦無今滅故曰不生。問曰德王前為五難。上答其三。第三第五何故不釋。答上第二第四難時餘二可解為是不答。云何可解。如來答向第四難中言為力士告魔當滅。與第五中為力士說后夜當滅其言相似何勞更答。又復答前第二難中明煩惱斷或名涅槃。或復說之為大涅槃。第三句中難破煩惱斷處為非。其義已顯何勞更釋。故無別答。
上來第一通就諸法以彰七別。自下第二就佛論七明七無別。于中就佛但明五義。法僧二門略而不辯。佛不起惱名涅槃者就佛以明涅槃之義。智慧無礙名如來者就佛辯釋如來之義。非凡夫等名佛性者就佛解釋佛性之義。身心智慧滿無量土名虛空者就佛解釋虛空之義。常住不變名實相者就佛解釋實相之義。以是如來不涅槃者以佛常住不變易故。實不畢竟永入涅槃是名第七總以結之。
第八德中初問起發。次辯。后結。辯中宣說八法為體。今先辯列。下廣釋之。八中前七攝行方便。后一成就。就前七中初二是其離有為行。次三是其求菩提行。后二是其攝眾生行。就前二中除五事者斷
【現代漢語翻譯】 現代漢語譯本：『生』。佛陀斷盡一切煩惱，永不再生，所以稱為『不生』。二、從心的分別來說，菩薩雖然斷除了粗重的煩惱，但第七識仍然存在，心性有生滅變化，所以不是『不生』。佛陀唯有真心，真心常住不變，所以稱為『不生』。三、從理的分別來說，菩薩認為有煩惱可以斷除，並非本來就不生起，所以不是『不生』。佛陀證悟的法是如實知曉一切煩惱本來就不生起，也沒有現在的滅去，所以稱為『不生』。有人問：德王菩薩先前提出了五難，上面已經回答了其中的三難，第三難和第五難為什麼不解釋呢？回答說，在回答第二難和第四難的時候，其餘兩難的含義已經可以理解，所以沒有回答。如何理解呢？如來在回答第四難時說，為力士告誡魔眾應當滅除煩惱，與第五難中為力士說后夜應當滅除煩惱，這兩句話的意思相似，何必再回答呢？又，在回答第二難時，已經說明斷除煩惱有時稱為涅槃，有時稱為大涅槃，第三難中質疑斷除煩惱之處是否為非，其含義已經很明顯，何必再解釋呢？所以沒有另外回答。 上來第一段，總的來說是就諸法來彰顯七種差別。從下面第二段開始，就佛來論述七種明和七種無差別。其中就佛只說明五種意義，法和僧兩種方面則簡略而不辯論。佛陀不起煩惱名為涅槃，這是就佛來闡明涅槃的意義。智慧無礙名為如來，這是就佛來辯釋如來的意義。非凡夫等名為佛性，這是就佛來解釋佛性的意義。身心智慧充滿無量國土名為虛空，這是就佛來解釋虛空的意義。常住不變名為實相，這是就佛來解釋實相的意義。因為如來不入涅槃，因為佛陀常住不變易的緣故，實際上不會畢竟永入涅槃，這是第七點，總的來作結論。 第八德中，首先是提問引發，其次是辯論，最後是總結。辯論中宣說八法作為體性，現在先辯論列出，下面再廣泛解釋。八法中，前七種是攝取修行方便，后一種是成就。在前七種中，前兩種是遠離有為之行，其次三種是求菩提之行，后兩種是攝取眾生之行。在前兩種中，『除五事』是指斷除。
【English Translation】 English version: 『Birth』. The Buddha has completely eradicated all afflictions and will never be reborn, hence called 『Non-birth』. Secondly, from the perspective of mental discrimination, although Bodhisattvas have eliminated coarse afflictions, the seventh consciousness still exists, and the mind-nature is subject to birth and death, so it is not 『Non-birth』. The Buddha has only the true mind, which is constant and unchanging, hence called 『Non-birth』. Thirdly, from the perspective of principle, Bodhisattvas believe that there are afflictions that can be eliminated, and they are not originally unarisen, so it is not 『Non-birth』. The Dharma realized by the Buddha is the true knowledge that all afflictions are originally unarisen and have no present cessation, hence called 『Non-birth』. Someone asks: De Wang (Virtue King) Bodhisattva previously raised five difficulties, and the above has answered three of them. Why are the third and fifth difficulties not explained? The answer is that when answering the second and fourth difficulties, the meaning of the remaining two difficulties can be understood, so there is no answer. How can it be understood? When the Tathagata (Thus Come One) answered the fourth difficulty, he said that he told the demons to eliminate afflictions, which is similar to the fifth difficulty of telling the strong man to eliminate afflictions in the later night. Why bother to answer again? Also, when answering the second difficulty, it has been explained that the elimination of afflictions is sometimes called Nirvana (extinction), and sometimes called Great Nirvana. The third difficulty questions whether the place where afflictions are eliminated is non-existent. Its meaning is already very clear, so why bother to explain it again? Therefore, there is no separate answer. The first section above generally highlights the seven differences based on all dharmas (phenomena). Starting from the second section below, the seven kinds of clarity and seven kinds of non-difference are discussed based on the Buddha. Among them, only five meanings are explained based on the Buddha, while the aspects of Dharma (teachings) and Sangha (community) are briefly discussed without debate. The Buddha's non-arising of afflictions is called Nirvana, which is to clarify the meaning of Nirvana based on the Buddha. Wisdom without obstruction is called Tathagata, which is to explain the meaning of Tathagata based on the Buddha. Not being an ordinary person is called Buddha-nature, which is to explain the meaning of Buddha-nature based on the Buddha. The body, mind, and wisdom filling immeasurable lands is called emptiness, which is to explain the meaning of emptiness based on the Buddha. Constancy and immutability is called reality, which is to explain the meaning of reality based on the Buddha. Because the Tathagata does not enter Nirvana, because the Buddha is constant and unchanging, he will not actually enter Nirvana forever. This is the seventh point, which concludes the whole. In the eighth virtue, first is the question to initiate, second is the debate, and last is the conclusion. In the debate, eight dharmas are declared as the essence. Now, let's debate and list them first, and then explain them extensively below. Among the eight dharmas, the first seven are the means of practice, and the last one is the accomplishment. Among the first seven, the first two are the practices of abandoning conditioned existence, the next three are the practices of seeking Bodhi (enlightenment), and the last two are the practices of embracing sentient beings. Among the first two, 『removing the five things』 refers to cutting off.
除五陰離生死果。離五事者遠離五見滅生死因。又除五事離生死法。遠離五事除障道法。又除五事離生漏處。遠離五事正除漏體。次三種中成六修五趣菩提行。謂成六念修習五定。守護一事攝菩提愿。后二種中親近四事化眾生心謂四無量。信順一實度眾生法謂一乘道。此七方便。下一成德。斷除五住性結煩惱。真心出障名心解脫。離事無知世智自在名慧解脫。
下廣釋之。
解初門中先問后釋。釋中有五。一總標舉。二列五名。三總釋陰義。先問次解。六義釋之。能令眾生生死相續不離重擔。此之二義就過解釋。依之造因故令眾生生死相續。依之受報故令眾生不離重擔。分散聚合。此之二句當義正解。陰是眾義亦是聚義。分散眾也。聚合聚也。細分無量故曰分散。合說為五故云聚合。三世所攝。求義不得辯陰性相。陰相無常故三世攝。陰性虛假窮本無實故求不得。以是下結。
四別顯陰相約智顯之。先明色陰。色中初先明其非有。為世說下彰其非無。明非有中雖見色陰不見其相略明非有。辯有兼無是以言雖。何以下釋。於十色中求性不得故不見相。五根五塵是其十色。此經上下多說十色不論無作。當以無作色相微隱成身不顯故不說之。上明非有。為世界故說言為陰明其非無。
次明受陰。受
【現代漢語翻譯】 現代漢語譯本：去除五陰（色、受、想、行、識，構成個體存在的五種要素）就能脫離生死輪迴的果報。遠離五事（可能是指五種錯誤的見解）就能滅除生死的根本原因。進一步說，去除五事就能脫離導致生死的法。遠離五事就能去除障礙修道的法。再進一步說，去除五事就能脫離產生煩惱的處所。遠離五事就能真正去除煩惱的本體。接下來三種（方便）成就六念（唸佛、念法、念僧、念戒、念施、念天）的修行和五種禪定，守護一事（可能是指守護正念），攝取菩提的誓願。后兩種（方便）親近四事（四無量心，即慈、悲、喜、舍）來化導眾生的心，信順一實（唯一真實的道理）來度化眾生，這被稱為一乘道。以上是七種方便。最後成就德行，斷除五住地煩惱（見一切處住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱、無明住地煩惱）的根本性煩惱。真心脫離障礙，稱為心解脫。脫離事物而獲得無知，世俗的智慧變得自在，稱為慧解脫。
下面詳細解釋。
解釋第一門，先提問后解釋。解釋中包含五點：一、總的標舉；二、列出五陰的名稱；三、總的解釋陰的含義，先提問后解答，用六個方面來解釋。能夠使眾生生死相續，不能脫離沉重負擔。這兩點是從過患的角度來解釋。因為依附五陰而造作惡業，所以使眾生生死相續。因為依附五陰而承受果報，所以使眾生不能脫離沉重負擔。分散和聚合。這兩句是從陰的含義本身來解釋。陰是眾多的意思，也是聚集的意思。分散是眾多的意思，聚合是聚集的意思。細分則無量無邊，所以說是分散。合起來說就是五陰，所以說是聚合。被三世所包含。探求陰的自性卻無法得到，說明陰的體性。陰的體性是無常的，所以被三世所包含。陰的自性是虛假的，追究其根本沒有真實性，所以無法探求到。因此下面總結。
四、分別顯示陰的體相，用智慧來顯示。先說明色陰。在色陰中，首先說明它不是實有。『為世說』以下，彰顯它不是虛無。說明不是實有，雖然能看到色陰，卻看不到它的自性，簡略地說明了不是實有。辨析實有兼顧到虛無，因此說『言雖』。為什麼呢？在十色（五根和五塵）中探求自性卻無法得到，所以看不到它的體相。五根（眼、耳、鼻、舌、身）和五塵（色、聲、香、味、觸）就是十色。這部經上下很多地方都說十色，而不說無作色。應當認為無作色的體相非常微細隱蔽，形成身體卻不明顯，所以不說它。上面說明了不是實有。『為世界故說言為陰』，說明它不是虛無。
接下來解釋受陰。
【English Translation】 English version: Eliminating the Five Skandhas (Pancha-skandha) (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) results in freedom from the cycle of birth and death. Abandoning the Five Things (Pancha-vastu) (possibly referring to five types of wrong views) extinguishes the root cause of birth and death. Furthermore, eliminating the Five Things leads to detachment from the laws that cause birth and death. Abandoning the Five Things removes the laws that obstruct the path to enlightenment. Moreover, eliminating the Five Things leads to detachment from the sources of defilements. Abandoning the Five Things truly eliminates the essence of defilements. The next three (expedients) accomplish the practice of the Six Recollections (Buddha-anusmriti, Dharma-anusmriti, Sangha-anusmriti, Sila-anusmriti, Dana-anusmriti, Devata-anusmriti) and the cultivation of the Five Dhyanas (Pancha-dhyana), guarding one thing (possibly referring to guarding mindfulness), and embracing the vows of Bodhi (Enlightenment). The latter two (expedients) involve associating with the Four Things (the Four Immeasurables, namely loving-kindness, compassion, joy, and equanimity) to transform the minds of sentient beings, and faithfully following the One Reality (Eka-satya) to liberate sentient beings, which is known as the One Vehicle Path (Ekayana). These are the Seven Expedients. Finally, achieving virtue involves severing the fundamental afflictions of the Five Habitual Abodes (Pancha-vasa-sthana) (afflictions associated with seeing all places, desire for sensual pleasures, desire for form, desire for existence, and ignorance). When the true mind is freed from obstacles, it is called liberation of the mind (Citta-vimutti). Detachment from things and the attainment of non-knowing, with worldly wisdom becoming free, is called liberation of wisdom (Prajna-vimukti).
The following is a detailed explanation.
Explaining the first gate, first asking and then explaining. The explanation contains five points: 1. General introduction; 2. Listing the names of the Five Skandhas; 3. General explanation of the meaning of Skandhas, first asking and then answering, explaining in six aspects. Being able to cause sentient beings to continue in the cycle of birth and death, unable to escape heavy burdens. These two points are explained from the perspective of faults. Because of relying on the Five Skandhas to create evil karma, it causes sentient beings to continue in the cycle of birth and death. Because of relying on the Five Skandhas to receive retribution, it causes sentient beings to be unable to escape heavy burdens. Dispersion and aggregation. These two sentences are explained from the meaning of the Skandhas themselves. Skandha means multitude, and it also means aggregation. Dispersion means multitude, aggregation means gathering. Divided finely, it is immeasurable, so it is called dispersion. Combined, it is the Five Skandhas, so it is called aggregation. Being encompassed by the three times (past, present, future). Seeking the nature of the Skandhas but unable to obtain it, explaining the nature of the Skandhas. The nature of the Skandhas is impermanent, so it is encompassed by the three times. The nature of the Skandhas is illusory, pursuing its root there is no reality, so it cannot be sought. Therefore, the following concludes.
- Separately showing the characteristics of the Skandhas, using wisdom to reveal them. First explaining the Rupa-skandha (form aggregate). In the Rupa-skandha, first explaining that it is not truly existent. 'For the world to say' below, highlighting that it is not non-existent. Explaining that it is not truly existent, although one can see the Rupa-skandha, one cannot see its nature, briefly explaining that it is not truly existent. Discriminating true existence while considering non-existence, therefore saying 'although the words'. Why? Seeking the nature in the ten forms (the five sense organs and the five sense objects) but unable to obtain it, so one cannot see its characteristics. The five sense organs (eye, ear, nose, tongue, body) and the five sense objects (form, sound, smell, taste, touch) are the ten forms. This sutra says ten forms in many places above and below, but does not say non-created form. It should be considered that the characteristics of non-created form are very subtle and hidden, forming the body but not being obvious, so it is not said. The above explained that it is not truly existent. 'For the sake of the world, it is said to be a Skandha', explaining that it is not non-existent.
Next explaining the Vedana-skandha (feeling aggregate).
有百八明受非無。受中離合多少不定。或總為一。唯一受陰。或分為二。身受心受。依五根生名為身受。依意根生名為心受。或說為三。謂苦樂舍。或離為五。所謂苦樂憂喜及舍。於五識中逼惱名苦。適悅稱樂。意識地中逼惱名憂。適悅稱喜。六識地中中容受心說之為舍。或分為六。所謂六識相應之受。或分十八。於六識中各具三受苦樂及舍。或復分為三十六受。前十八中各有染凈。或分百八。如龍樹說。前三十六三世分之。廣則無量。今據一門且論百八。雖見已下明其非有。雖見初無略明非有。辯有兼無是以言雖。何以下釋。無實故無。是故下結。
后想行等略舉類前。同前色受非有非無故曰如是。此第四竟五明菩薩觀過斷除。深見五陰。生煩惱本方便斷之。
次離五事。先問后辯。辯中有四。一舉五數。二列五名。此義如彼十使章辯。初身見者亦名我見。取身為我。從其所取故名身見。計身為我。從其所立故稱我見。言邊見者斷常差中故說為邊。謗無因果乖違法理故名邪見。言戒取者亦名凈見。取戒等法以為真道。從其所執故名戒取。取為真凈。從其所立故名凈見。今從所執說為戒取。然此非直取戒為道。亦取佈施禮拜等善以為真道。取戒者多但名戒取。故雜心云此應名為戒等取也。經中略等但云戒
【現代漢語翻譯】 現代漢語譯本 有百八種明瞭的感受，並非沒有感受。感受之中，離散聚合、多少不定。或者總括為一，只有感受蘊（Skandha of Feeling）。或者分為二，身體的感受和心理的感受。依五根（Five Roots of Sense）所生的稱為身體的感受，依意根（Mind Root）所生的稱為心理的感受。或者說為三種，即苦、樂、舍（Suffering, Pleasure, Equanimity）。或者離散為五種，即苦、樂、憂、喜及舍。在五識（Five Consciousnesses）中，逼迫惱亂的稱為苦，舒適喜悅的稱為樂。在意識（Mind Consciousness）層面，逼迫惱亂的稱為憂，舒適喜悅的稱為喜。在六識（Six Consciousnesses）層面，中庸的感受心稱為舍。或者分為六種，即與六識相應的感受。或者分為十八種，在六識中各自具有三種感受，苦、樂及舍。或者又分為三十六種感受，前面的十八種各自有染污和清凈之分。或者分為一百零八種，如龍樹（Nagarjuna）所說，前面的三十六種按三世（Past, Present, Future）劃分。如果廣為分析，則數量無量。現在根據一個方面，暫且討論一百零八種。雖然下面會說明這些感受並非實有，但一開始並沒有簡略地說明其非有。辯論有和無，兼顧了有和無兩方面，所以說『雖然』。為什麼下面要解釋呢？因為沒有實體，所以說『無』。因此下面總結。 後面的想蘊（Skandha of Perception）、行蘊（Skandha of Volition）等，簡略地舉例，與前面的情況類似。與前面的色蘊（Skandha of Form）、受蘊一樣，並非實有也並非完全沒有，所以說『如是』。這是第四部分結束，第五部分說明菩薩觀察過失並斷除，深刻地認識到五蘊（Five Skandhas）是產生煩惱的根本，從而方便地斷除煩惱。 接下來是遠離五種事物。先提問，后辯論。辯論中有四個方面：一是舉出五這個數字，二是列出五個名稱。這個意義如同《十使章》中的辯論。最初的身見（Satkayadrishti，belief in a self）也稱為我見（Atma-drishti，belief in a self），執取身體為我。從其所執取的事物來說，所以稱為身見。計度身體為我，從其所建立的觀點來說，所以稱為我見。所說的邊見（Antagrahadrishti，belief in extremes），是斷見（Ucchedadrishti，belief in annihilation）和常見（Sasvatadrishti，belief in eternalism）的偏差，所以說是邊。誹謗沒有因果，違背了佛法真理，所以稱為邪見（Mithyadrishti，wrong view）。所說的戒禁取見（Silabbataparamarsa，belief in the efficacy of rituals），也稱為凈見，執取戒律等法為真正的解脫之道。從其所執著的事物來說，所以稱為戒禁取見。執取為真正清凈的，從其所建立的觀點來說，所以稱為凈見。現在從所執著的事物來說，稱為戒禁取見。然而這並非僅僅執取戒律為道，也執取佈施、禮拜等善行作為真正的解脫之道。執取戒律的人很多，所以只稱為戒禁取見。所以《雜心論》說，這應該稱為戒等取見。經文中簡略地省略了，只說戒。
【English Translation】 English version There are one hundred and eight distinct feelings, it is not that there are no feelings. Within feelings, separation and combination, quantity and number are uncertain. Sometimes they are collectively considered as one, only the Skandha of Feeling. Sometimes they are divided into two: physical feeling and mental feeling. What arises from the five roots (Five Roots of Sense) is called physical feeling, and what arises from the mind root (Mind Root) is called mental feeling. Or it is said to be three, namely suffering, pleasure, and equanimity (Suffering, Pleasure, Equanimity). Or it is separated into five, namely suffering, pleasure, sorrow, joy, and equanimity. In the five consciousnesses (Five Consciousnesses), oppression and annoyance are called suffering, and comfort and delight are called pleasure. In the realm of mind consciousness (Mind Consciousness), oppression and annoyance are called sorrow, and comfort and delight are called joy. In the realm of the six consciousnesses (Six Consciousnesses), the neutral receptive mind is called equanimity. Or it is divided into six, namely the feelings corresponding to the six consciousnesses. Or it is divided into eighteen, each of the six consciousnesses having three feelings: suffering, pleasure, and equanimity. Or it is further divided into thirty-six feelings, each of the previous eighteen having defiled and pure aspects. Or it is divided into one hundred and eight, as Nagarjuna (Nagarjuna) said, the previous thirty-six being divided by the three times (Past, Present, Future). If analyzed extensively, the number is immeasurable. Now, according to one aspect, let's discuss one hundred and eight for the time being. Although it will be explained below that these feelings are not real, it was not briefly explained at the beginning that they are not real. Arguing about existence and non-existence, taking into account both existence and non-existence, hence the word 'although'. Why is it explained below? Because there is no substance, hence the word 'no'. Therefore, the following concludes. The subsequent Skandha of Perception (Skandha of Perception), Skandha of Volition (Skandha of Volition), etc., are briefly exemplified, similar to the previous situation. Like the previous Skandha of Form (Skandha of Form) and Skandha of Feeling, it is neither real nor completely non-existent, hence the word 'such'. This is the end of the fourth part, and the fifth part explains that Bodhisattvas observe faults and eliminate them, deeply recognizing that the five skandhas (Five Skandhas) are the root of arising afflictions, thereby conveniently eliminating afflictions. Next is to separate from the five things. First ask, then argue. There are four aspects to the argument: first, to mention the number five; second, to list the five names. This meaning is like the argument in the chapter on the Ten Fetters. The initial belief in a self (Satkayadrishti, belief in a self) is also called self-view (Atma-drishti, belief in a self), grasping the body as self. From the thing that is grasped, it is called belief in a self. Measuring the body as self, from the viewpoint that is established, it is called self-view. What is said to be belief in extremes (Antagrahadrishti, belief in extremes) is the deviation of annihilationism (Ucchedadrishti, belief in annihilation) and eternalism (Sasvatadrishti, belief in eternalism), so it is said to be extreme. Slandering that there is no cause and effect, violating the truth of the Dharma, it is called wrong view (Mithyadrishti, wrong view). What is said to be belief in the efficacy of rituals (Silabbataparamarsa, belief in the efficacy of rituals) is also called pure view, grasping precepts and other dharmas as the true path to liberation. From the thing that is grasped, it is called belief in the efficacy of rituals. Grasping as truly pure, from the viewpoint that is established, it is called pure view. Now, from the thing that is grasped, it is called belief in the efficacy of rituals. However, this is not just grasping precepts as the path, but also grasping acts of giving, prostration, and other good deeds as the true path to liberation. There are many people who grasp precepts, so it is only called belief in the efficacy of rituals. Therefore, the Abhidharmasamuccaya says that this should be called belief in precepts and so on. The sutra briefly omits it and only says precepts.
取。言見取者取諸見。等以之為正以為第一故云見取。然此非直取著諸見。亦取梵天自在天等以為第一。出世之法取見者多且云見取。故雜心云此亦應名為見等取。經中略等但云見取。第三明其五見之過。因是能生六十二見增煩惱過。六十二見出梵動經。如別章說。因是諸見生死不絕生苦之過。四是故下明諸菩薩見過斷除。以是五見增長煩惱生苦果故防之不近。
次解成六。初問。次辯。后總結之。
次辯修五。先問后釋。釋中五定總以標舉。次列五名。五中前四是其事定。知定初禪。與覺觀俱故名為知。寂定二禪。覺觀止息故說為寂身心快樂是第三禪。彼樂最勝故名快樂。無樂四禪乃至非想。首楞嚴者是其理定。名如下釋。修是五下明修利益。是故下結。
次明守一。先問后辯。辯中初言謂菩提心出一事體。菩提心義如別章辯。菩薩常下明其守護。初法次喻后合可知。因如是下明護利益。是故下結。
親四事中先問后辯。謂四舉數。慈等列名。因是四下明修利益。是故下結。次明信一。先問后辯。了知眾生皆歸一道一謂大乘正明信一。諸佛已下知一為三三而是一。是故下結。
下明二脫。初先正辯。德王言下問答重顯。前中初言云何心脫問以起發。貪等永滅是名心脫對問辯釋。貪恚
【現代漢語翻譯】 現代漢語譯本：『取』，指的是『見取』（ditthi-upadana，執取不正之見）。因為他們將這些見解視為正確，視為至高無上，所以稱為『見取』。然而，這不僅僅是執著于各種見解，也包括執取梵天、自在天等，認為它們是至高無上的。在出世間法中，執取不正之見的人很多，所以只說是『見取』。因此，《雜心論》說，『這也應該被稱為見等取』。經文中爲了簡略，只說『見取』。第三部分說明了五見的過患。因為這些見解能夠產生六十二見，增加煩惱的過患。六十二見出自《梵動經》，如其他章節所述。因為這些見解，生死輪迴不會停止，產生痛苦的過患。第四部分，『是故』之後，說明了諸菩薩認識到這些過患並斷除它們。因為這五見會增長煩惱，產生痛苦的果報，所以要防備它們，不接近它們。 接下來解釋成就六法。首先是提問，然後是辨析，最後是總結。 接下來辨析修習五種禪定。先提問，后解釋。解釋中，五定首先總括標舉。其次列出五種禪定的名稱。五種禪定中，前四種是事定。知定是初禪，與覺、觀同時存在，所以名為『知』。寂定是二禪，覺、觀止息，所以說為『寂』。身心快樂是三禪，因為這種快樂最為殊勝，所以名為『快樂』。無樂是四禪乃至非想非非想處定。首楞嚴是理定，名稱的解釋如下。『修是五』之後，說明修習這些禪定的利益。『是故』之後，是結論。 接下來闡明守護一心。先提問，后辨析。辨析中，首先說菩提心是一切事物的本體。菩提心的意義如其他章節所辨析。『菩薩常』之後，說明守護菩提心。先是法，然後是比喻，最後是總結，可以理解。『因如是』之後，說明守護菩提心的利益。『是故』之後，是結論。 親近四事中，先提問，后辨析。『謂四』是舉出數量。『慈等』是列出名稱。『因是四』之後，說明修習四事的利益。『是故』之後，是結論。接下來闡明信一。先提問，后辨析。『了知眾生皆歸一道』，『一』指的是大乘，正是說明信一。『諸佛已下』，知道一是三，三是一。『是故』之後，是結論。 下面闡明二脫。首先是正面辨析。『德王言下』，用問答來再次顯明。前面部分，『初言云何心脫』，用提問來引發。『貪等永滅是名心脫』，用對問來辨析解釋。貪、嗔
【English Translation】 English version: 『Taking』 refers to 『ditthi-upadana』 (grasping wrong views). Because they regard these views as correct and supreme, they are called 『taking views』. However, this is not just clinging to various views, but also taking Brahma, Shiva, etc., as supreme. In supramundane Dharma, there are many who grasp wrong views, so it is simply called 『taking views』. Therefore, the Tattvasamgraha says, 『This should also be called taking views, etc.』 In the sutras, for brevity, it is simply called 『taking views』. The third part explains the faults of the five views. Because these views can generate sixty-two views, increasing the fault of afflictions. The sixty-two views come from the Brahmajala Sutra, as described in other chapters. Because of these views, the cycle of birth and death will not cease, producing the fault of suffering. The fourth part, after 『therefore』, explains that the Bodhisattvas recognize these faults and eliminate them. Because these five views increase afflictions and produce the fruit of suffering, they must be guarded against and not approached. Next, explain the accomplishment of the six. First is the question, then the analysis, and finally the summary. Next, analyze the practice of the five dhyanas (meditative states). First ask, then explain. In the explanation, the five dhyanas are first summarized and highlighted. Then list the names of the five dhyanas. Among the five dhyanas, the first four are factual samadhi. Knowing samadhi is the first dhyana, which exists simultaneously with initial and sustained thought (vitarka and vicara), so it is called 『knowing』. Tranquil samadhi is the second dhyana, where initial and sustained thought cease, so it is said to be 『tranquil』. Physical and mental happiness is the third dhyana, because this happiness is the most excellent, so it is called 『happiness』. No happiness is the fourth dhyana and even the state of neither perception nor non-perception. Surangama (steadfast or heroic) is the samadhi of principle, the explanation of the name is as follows. After 『practicing these five』, explain the benefits of practicing these dhyanas. After 『therefore』, is the conclusion. Next, clarify guarding the one mind. First ask, then analyze. In the analysis, first say that the Bodhi mind is the essence of all things. The meaning of the Bodhi mind is analyzed in other chapters. After 『Bodhisattvas always』, explain guarding the Bodhi mind. First is the Dharma, then the metaphor, and finally the summary, which can be understood. After 『because of this』, explain the benefits of guarding the Bodhi mind. After 『therefore』, is the conclusion. In approaching the four things, first ask, then analyze. 『Called four』 is to enumerate the quantity. 『Loving-kindness, etc.』 is to list the names. After 『because of these four』, explain the benefits of practicing the four things. After 『therefore』, is the conclusion. Next, clarify believing in the one. First ask, then analyze. 『Knowing that all beings return to the one path』, 『one』 refers to the Mahayana, which is precisely explaining believing in the one. 『All Buddhas below』, know that one is three, and three is one. After 『therefore』, is the conclusion. Below, clarify the two liberations. First is the direct analysis. 『King of Virtue said below』, use questions and answers to reveal it again. In the previous part, 『the first word, how is the mind liberated』, use a question to initiate. 『Greed, etc., are permanently extinguished, this is called mind liberation』, use a question and answer to analyze and explain. Greed, hatred
癡等是其五住性結煩惱。斷絕此故真心得脫。云何慧脫問以起發。於一切法知無障礙名慧解脫對問辯釋。事中無知能障世智。以斷彼故能於一切世諦法中知無障礙。下就其中開出五通顯於一切無障礙義。因慧解脫不聞而聞是天耳通。不見而見是天眼通。不到而到是其身通。他心宿命略而不辯。
自下問答重顯向前心解脫義。何故須顯。心定有貪則不可脫。心定無貪則不須脫。性無相有方有脫義故須重辯。德王先問。如佛所說心脫不然牒以總非。何以故下廣顯非義。先徴非意。下對顯之。文別有三。一約真心明本無貪難無解脫。二貪亦有下約就妄心明本有貪難無解脫。三心不定下明心及貪人及境界一切不定難無解脫。三毒之中約貪設難。余類可知。
就初難中有九複次。初一複次總明無貪亦無解脫。中六複次偏明無貪。后二複次單明無脫。初複次中先明無貪。后明無脫解。無貪中心本無系正明無貪。所以下釋。先徴起發。現見有貪所以言無。下對釋之。是心本性不為貪等諸結所縛故言無系。何者心性。廢真論妄空為心性。窮其實體真識為性。如昏夢心報心為性。說空為性亦無繫縛。說真為性亦無繫縛。如人夢中雖被繫縛于報實無。上明無縛。若本無系云何言脫明無解脫。
中六複次明無貪中。前五復
【現代漢語翻譯】 現代漢語譯本：癡等是其五住性結煩惱（五種根本的煩惱）。斷絕這些煩惱，真心才能得到解脫。什麼是慧脫？這是通過提問來啓發。對於一切法，知曉沒有障礙，這叫做慧解脫，通過對問來辨析解釋。在世俗事務中，無知會障礙世間的智慧。因為斷除了無知，就能在一切世俗諦法中知曉沒有障礙。下面就其中展開五通，彰顯對於一切的無障礙之義。因為慧解脫，不聽而聽是天耳通。不見而見是天眼通。不到而到是其身通。他心通和宿命通則略而不談。
下面通過問答，重新闡明之前所說的心解脫的意義。為什麼需要重新闡明？如果心有貪念，就不可解脫。如果心沒有貪念，就不需要解脫。因為自性既非有相也非無相，所以才有解脫的意義，因此需要重新辨析。德王首先提問：如佛所說的心解脫，並非如此。先總的否定。為什麼呢？下面廣泛地闡述否定的意義。先提出否定的意圖。下面針對性地闡述。文義上分為三部分。第一，從真心的角度說明本來沒有貪念，難以有解脫。第二，『貪亦有』，從妄心的角度說明本來有貪念，難以有解脫。第三，『心不定』，說明心以及貪念、人和境界一切都不確定，難以有解脫。在三毒（貪嗔癡）之中，以貪念來設問。其餘的可以類推。
在第一個難點中，有九個複次（重複提問）。第一個複次總的說明沒有貪念，也沒有解脫。中間六個複次偏重說明沒有貪念。後面兩個複次單獨說明沒有解脫。在第一個複次中，先說明沒有貪念。后說明沒有解脫。沒有貪念，是因為心本來就沒有被束縛，這是正面說明沒有貪念。『所以』下面解釋。先提出問題。『現見有貪』，所以說沒有貪念。下面針對性地解釋。是心的本性，不被貪等各種煩惱所束縛，所以說沒有束縛。什麼是心性？廢棄真理而談論虛妄，空就是心性。窮盡它的實體，真識就是心性。比如昏沉的夢境，報應的心就是心性。說空是心性，也沒有束縛。說真是心性，也沒有束縛。比如人在夢中，雖然被束縛，但對於報應的現實來說，並沒有被束縛。上面說明沒有束縛。如果本來就沒有束縛，為什麼說解脫？說明沒有解脫。
在中間六個複次中說明沒有貪念。前五個複次
【English Translation】 English version: 'Delusion and so on' refers to the five fundamental afflictions (five dwelling places of afflictions). By severing these, the true mind attains liberation. What is wisdom liberation (Hui Tuo)? This is initiated through questioning. Knowing without obstruction regarding all dharmas is called wisdom liberation, clarified through questioning and explanation. Ignorance obstructs worldly wisdom in worldly affairs. Because of severing that ignorance, one can know without obstruction in all worldly truths. Below, the five supernormal powers (Wu Tong) are elaborated to reveal the meaning of non-obstruction in everything. Because of wisdom liberation, hearing without hearing is the divine ear (Tian Er Tong). Seeing without seeing is the divine eye (Tian Yan Tong). Arriving without arriving is the divine body (Shen Tong). The knowledge of others' minds (Ta Xin Tong) and past lives (Su Ming Tong) are omitted.
Below, through questions and answers, the meaning of mind liberation (Xin Tuo) mentioned earlier is re-explained. Why is it necessary to re-explain? If the mind has greed, it cannot be liberated. If the mind has no greed, there is no need for liberation. Because the nature is neither existent nor non-existent, there is meaning in liberation, hence the need for re-examination. King Virtue (De Wang) first asks: The mind liberation as spoken by the Buddha is not so. First, a general negation. Why? Below, the meaning of negation is extensively explained. First, the intention of negation is raised. Below, it is specifically explained. The meaning is divided into three parts. First, from the perspective of the true mind, it is explained that there is originally no greed, making liberation difficult. Second, 'Greed also exists,' from the perspective of the deluded mind, it is explained that there is originally greed, making liberation difficult. Third, 'The mind is not fixed,' it is explained that the mind, as well as greed, people, and realms, are all uncertain, making liberation difficult. Among the three poisons (greed, hatred, and delusion), the question is posed regarding greed. The rest can be inferred by analogy.
In the first difficulty, there are nine further questions (repeated questions). The first further question generally explains that there is no greed, and no liberation. The middle six further questions focus on explaining that there is no greed. The last two further questions solely explain that there is no liberation. In the first further question, it is first explained that there is no greed. Later, it is explained that there is no liberation. There is no greed because the mind is originally not bound, which is a direct explanation of no greed. 'Therefore,' below is the explanation. First, the question is raised. 'Greed is seen to exist,' therefore it is said that there is no greed. Below is the specific explanation. It is the inherent nature of the mind, not bound by greed and other afflictions, therefore it is said that there is no bondage. What is the nature of the mind? Abandoning truth and discussing delusion, emptiness is the nature of the mind. Exhausting its substance, true consciousness is the nature. For example, a drowsy dream, the mind of retribution is the nature. Saying emptiness is the nature, there is also no bondage. Saying truth is the nature, there is also no bondage. For example, a person in a dream, although bound, is not bound in the reality of retribution. Above, it is explained that there is no bondage. If there is originally no bondage, why speak of liberation? Explaining that there is no liberation.
In the middle six further questions, it is explained that there is no greed. The first five further questions
次就真以求明心無貪。后一複次明妄異真貪不污心。先論前五初複次中初先法說明心無貪。次喻后合。法說可知。喻中初言如人𤚲角本無乳相雖加功力乳無由出順喻明無。角喻真心。人喻惑境。惑境動心名為𤚲角。真心無貪名無乳相。雖對塵境貪結不生名加功力乳無由出。𤚲乳之者不如是下反喻明無。舉有顯無故說為反。乳喻妄心。妄境牽心名𤚲乳者。不同真心本性無貪名不如是。下顯不相。暫對塵境名加功少。貪結多起名乳多出。亦可后句𤚲乳之喻舉彼世間有事顯無不須別合。下合顯法。心亦如是合前角也。本無貪者合本無乳。今云何有約前加功乳無由出徴破有貪。
第二句中舉佛菩薩類破凡有。若凡心中本無貪性後方有者。諸佛菩薩本無貪相今悉應有。佛菩薩無不可使有。凡心本無何緣得有。
后三句中皆先立喻。后合明無。文顯可知。后一明妄不污真中當知貪心二理各異故復有之何能污心法說不污。貪妄心真。真妄兩別故言各異。以各異故設有貪結不能污彼真識之心。次喻后合。此六複次偏明無貪。
下二複次單明無脫。于中初句以喻無貪難破有脫。若心無貪名解脫者諸佛菩薩何故不拔虛空中刺。空中無刺不可得拔。心中無貪云何辯脫。偏徴諸佛菩薩不拔。明空無刺畢竟叵拔。后句約就三世
【現代漢語翻譯】 現代漢語譯本：接下來，就真正地爲了求證明白心性本無貪念。後面一個『複次』說明虛妄的貪念與真實的本性不同，貪念不能污染真心。先討論前五個『複次』，最初的『複次』中，先用譬喻說明心性本無貪念，然後是比喻，最後是總結。法理的解說可以理解。比喻中，一開始說『如人𤚲角本無乳相雖加功力乳無由出』，這是順著比喻說明本無。角比喻真心，人比喻迷惑的境界。被迷惑的境界動搖了心，叫做『𤚲角』。真心沒有貪念，叫做『無乳相』。即使面對塵世的誘惑，貪念的結使不產生，叫做『雖加功力乳無由出』。『𤚲乳之者不如是』，這是反過來比喻說明本無。因為舉出有來顯示無，所以說是反喻。乳比喻虛妄的心，被虛妄的境界牽動了心，叫做『𤚲乳者』。與真心本性沒有貪念不同，叫做『不如是』。下面顯示不相似之處，暫時面對塵世的誘惑，叫做『加功少』。貪念的結使多起，叫做『乳多出』。也可以說后一句『𤚲乳』的比喻，是舉世間有的事情來顯示無，不需要另外總結。下面總結顯示法理。『心亦如是』，總結前面的角。『本無貪者』，總結『本無乳』。現在問『云何有』，是針對前面『加功乳無由出』來質疑、駁斥有貪念。
第二句中，舉佛菩薩的例子來駁斥凡夫有貪念。如果凡夫心中本來沒有貪性，後來才有的，那麼諸佛菩薩本來沒有貪相，現在都應該有貪相了。佛菩薩不可能有貪相，凡夫心本來沒有貪性，怎麼可能產生貪念呢？
後面三句中，都是先立比喻，然後總結說明沒有貪念。文義顯明，可以理解。後面一個『明妄不污真』中，應當知道貪心和真如的道理各自不同，所以說『復有之何能污心』，這是說法理上不能污染。貪是妄心，真如是真心。真妄兩者有別，所以說『各異』。因為各自不同，所以即使有貪念的結使，也不能污染那真實的識心。然後是比喻，最後是總結。這六個『複次』，偏重說明沒有貪念。
下面的兩個『複次』，單獨說明沒有解脫。其中第一句，用比喻沒有貪念來反駁有解脫。如果心中沒有貪念就叫做解脫，那麼諸佛菩薩為什麼不拔虛空中的刺？虛空中沒有刺，不可能拔出來。心中沒有貪念，怎麼能說解脫呢？偏偏質問諸佛菩薩不拔刺，說明虛空中沒有刺，畢竟無法拔出。后一句是就三世來說。
【English Translation】 English version: Next, it is truly to seek and understand that the mind is inherently without greed. The subsequent 'furthermore' (複次) explains that the deluded greed is different from the true nature, and greed cannot defile the true mind. First, discuss the first five 'furthermores'. In the initial 'furthermore', first use a metaphor to explain that the mind is inherently without greed, then a simile, and finally a conclusion. The explanation of the Dharma (法) can be understood. In the simile, it initially says 'like a person trying to milk a horn (如人𤚲角本無乳相雖加功力乳無由出), where there is no milk in the horn, even with effort, milk cannot be produced', this is following the simile to explain the inherent absence. The horn (角) is a metaphor for the true mind, and the person is a metaphor for the realm of delusion. Being moved by the realm of delusion is called 'milking the horn' (𤚲角). The true mind without greed is called 'no milk appearance' (無乳相). Even when facing the temptations of the world, the bonds of greed do not arise, which is called 'even with effort, milk cannot be produced' (雖加功力乳無由出). 'Those who try to milk milk (𤚲乳之者不如是)' is a reverse metaphor to explain the inherent absence. Because it uses existence to show absence, it is called a reverse metaphor. Milk is a metaphor for the deluded mind, and being moved by the deluded realm is called 'those who try to milk milk' (𤚲乳者). Different from the true mind's inherent nature without greed, it is called 'not like that' (不如是). Below, it shows the dissimilarities, temporarily facing the temptations of the world is called 'little effort' (加功少). The bonds of greed arise frequently, which is called 'much milk produced' (乳多出). It can also be said that the simile of 'milking milk' (𤚲乳) in the latter sentence uses worldly events to show absence, without needing a separate conclusion. Below, it concludes and reveals the Dharma. 'The mind is also like this' (心亦如是) concludes the previous horn. 'Inherently without greed' (本無貪者) concludes 'inherently without milk' (本無乳). Now asking 'how can there be' (云何有) is questioning and refuting the existence of greed, targeting the previous 'even with effort, milk cannot be produced' (加功乳無由出).
In the second sentence, it uses the example of Buddhas and Bodhisattvas to refute the greed of ordinary beings. If ordinary beings originally did not have the nature of greed in their minds, and only acquired it later, then Buddhas and Bodhisattvas, who originally did not have the appearance of greed, should all have it now. It is impossible for Buddhas and Bodhisattvas to have greed. How can greed arise in the minds of ordinary beings, which originally did not have the nature of greed?
In the following three sentences, all first establish a metaphor, and then conclude by explaining the absence of greed. The meaning of the text is clear and can be understood. In the subsequent 'explaining that delusion does not defile truth' (明妄不污真), it should be known that the principles of greed and true thusness are different, so it says 'furthermore, how can it defile the mind' (復有之何能污心), which is to say that it cannot defile in terms of Dharma. Greed is the deluded mind, and true thusness is the true mind. The true and the deluded are different, so it says 'different' (各異). Because they are different, even if there are bonds of greed, they cannot defile the true mind of consciousness. Then there is a metaphor, and finally a conclusion. These six 'furthermores' focus on explaining the absence of greed.
The following two 'furthermores' separately explain the absence of liberation. Among them, the first sentence uses the metaphor of the absence of greed to refute the existence of liberation. If the absence of greed in the mind is called liberation, then why don't Buddhas and Bodhisattvas pull out the thorns in empty space? There are no thorns in empty space, so it is impossible to pull them out. If there is no greed in the mind, how can one speak of liberation? It specifically questions why Buddhas and Bodhisattvas do not pull out thorns, explaining that there are no thorns in empty space, and it is ultimately impossible to pull them out. The latter sentence is about the three times (三世).
推求明無解脫。于中初法。過去世心不名脫者過心已滅故無解脫。未來世心亦無脫者未來未至故亦無脫。現在世心不與道共明現無脫。惑心現時道心不現云何得脫。何等世心名解脫者總以結徴。次以喻顯。喻中與法言有左右。向前法中明所縛心三世無脫。喻中乃說能破之燈三世無破。有此左右。下合可知。
自下第二約就妄心明本有貪難無解脫。有七複次。前五明其心中有貪。后二明其緣中有貪。就前五中初一複次睹緣生染證貪是有。第二複次非緣生染證貪是有。第三複次舉脫證有。第四複次釋難成有。第五複次舉無顯有。
初複次中貪亦有者總相明有。若貪無下破無成有。若因女下約緣顯有。見女生貪明貪實有。以貪墮惡舉果證有。
如見畫下第二複次非緣生染證貪是有。見畫生貪正明貪有。畫女非是可貪境界而見生貪。明知心中先有貪性。以生貪故得種種罪舉罪顯有。若本無下破無成有。破相可知。
若心無下第三複次舉脫顯有。若心無貪如來云何說心解脫。說心脫故明貪實有。
若心有下第四複次釋難成有。若心有貪云何見相然後生貪舉他難辭。我今現下對難釋通明貪是有。現見貪心得惡果報明貪非無。瞋癡如是類顯余結。
如眾生下第五複次舉無顯有。舉無神我顯有貪
【現代漢語翻譯】 現代漢語譯本：
（推求明瞭而）無法解脫。（對於）其中的最初之法，過去世的心不稱為解脫，因為過去的心已經滅亡，所以沒有解脫。未來世的心也沒有解脫，因為未來還沒有到來，所以也沒有解脫。現在世的心不與道相應，（因為）明瞭顯現而沒有解脫。（當）迷惑之心顯現時，道心不顯現，如何能夠解脫？什麼樣的世間心稱為解脫呢？（這是）總的用結論來提問。（下面）用比喻來顯明。（在）比喻中，與法（的含義）來說，有左右（兩方面）。在前面的法中，說明被束縛的心在三世中都沒有解脫。比喻中卻說能夠破除（黑暗）的燈在三世中都沒有破除（黑暗）。有這樣的左右（對比），下面的內容結合起來就可以理解了。
從下面開始，第二部分是就妄心來說明，本來就有貪難以解脫。有七個複次（進一步的論述）。前面的五個說明心中有貪，後面的兩個說明緣（外在條件）中有貪。就前面的五個複次來說，第一個複次是看到緣而生起染污，證明貪是存在的。第二個複次是非因緣而生起染污，證明貪是存在的。第三個複次是舉出解脫來證明貪是存在的。第四個複次是解釋疑問來成就貪是存在的。第五個複次是舉出沒有來顯示貪是存在的。
在第一個複次中，『貪也是有的』，這是總的方面來說明貪是存在的。『如果貪沒有』，這是破除沒有來成就貪是存在的。『如果因為女人』，這是就緣來說明貪是存在的。見到女人而生起貪心，說明貪確實存在。因為貪而墮入惡道，這是舉出結果來證明貪是存在的。
『如見到圖畫』，這是第二個複次，非因緣而生起染污，證明貪是存在的。見到圖畫而生起貪心，正是說明貪是存在的。圖畫中的女人不是可以貪戀的境界，但是見到后卻生起貪心，明明知道心中先有貪的本性。因為生起貪心，所以得到種種罪過，這是舉出罪過來顯示貪是存在的。『如果本來沒有』，這是破除沒有來成就貪是存在的。破除（的過程）可以知道。
『如果心中沒有』，這是第三個複次，舉出解脫來顯示貪是存在的。如果心中沒有貪，如來為什麼說心解脫呢？（因為）說心解脫，所以說明貪確實存在。
『如果心中有』，這是第四個複次，解釋疑問來成就貪是存在的。如果心中有貪，為什麼見到（外在的）相然後才生起貪心呢？這是舉出他人的疑問。『我現在』，這是針對疑問來解釋通達，說明貪是存在的。現在見到貪心得到惡的果報，說明貪不是沒有的。嗔（嗔恨）、癡（愚癡）也是這樣，用類似的方法來顯示其他的煩惱。
『如眾生』，這是第五個複次，舉出沒有神我來顯示有貪。
【English Translation】 English version:
(Pursuing clarity) without liberation. Regarding the initial dharma within this, the mind of the past is not called liberation because the past mind has already ceased, thus there is no liberation. The mind of the future also has no liberation because the future has not yet arrived, thus there is no liberation. The mind of the present does not accord with the path, (because it is) clearly manifest and without liberation. (When) the deluded mind manifests, the path mind does not manifest, how can one attain liberation? What kind of worldly mind is called liberation? (This is) generally questioning with a conclusion. (Below) using a metaphor to clarify. (In) the metaphor, in relation to the dharma (meaning), there are left and right (two aspects). In the preceding dharma, it is explained that the bound mind has no liberation in the three times. In the metaphor, it is said that the lamp that can dispel (darkness) has not dispelled (darkness) in the three times. There are such left and right (contrasts), the following content can be understood in combination.
From below, the second part is to explain based on the deluded mind that there is inherent greed that is difficult to liberate from. There are seven further explanations (punarukta). The first five explain that there is greed in the mind, and the latter two explain that there is greed in the condition (external conditions). Regarding the first five further explanations, the first further explanation is that seeing a condition gives rise to defilement, proving that greed exists. The second further explanation is that defilement arises not from a condition, proving that greed exists. The third further explanation is to cite liberation to prove existence. The fourth further explanation is to explain doubts to establish existence. The fifth further explanation is to cite non-existence to show existence.
In the first further explanation, 'Greed also exists,' this is a general aspect to explain that greed exists. 'If greed does not exist,' this is to refute non-existence to establish existence. 'If because of a woman,' this is to explain greed in terms of conditions. Seeing a woman and giving rise to greed, it shows that greed truly exists. Because of greed, falling into evil paths, this is citing the result to prove that greed exists.
'Like seeing a painting,' this is the second further explanation, defilement arises not from a condition, proving that greed exists. Seeing a painting and giving rise to greed, it precisely explains that greed exists. The woman in the painting is not an object that can be lusted after, but seeing it gives rise to greed, clearly knowing that there is a nature of greed in the mind. Because greed arises, one obtains various sins, this is citing sins to show that greed exists. 'If originally there was not,' this is to refute non-existence to establish existence. The process of refuting can be known.
'If there is no in the mind,' this is the third further explanation, citing liberation to show that greed exists. If there is no greed in the mind, why does the Tathagata (如來，one of the titles of a Buddha) say that the mind is liberated? (Because) saying that the mind is liberated, it shows that greed truly exists.
'If there is in the mind,' this is the fourth further explanation, explaining doubts to establish that greed exists. If there is greed in the mind, why does greed arise after seeing (external) appearances? This is citing the doubts of others. 'I now,' this is to explain and understand in response to doubts, explaining that greed exists. Now seeing that greed receives evil retribution, it shows that greed does not not exist. Anger (krodha, 嗔), ignorance (moha, 癡) are also like this, using similar methods to show other afflictions.
'Like sentient beings,' this is the fifth further explanation, citing the absence of a self (atman) to show that there is greed.
也。如生無我凡夫橫計不墮三惡是舉無也。云何貪者于無女下是顯有也。是義云何。眾生身中無神我故凡夫于中雖橫計我不墮三惡。若使貪結同我實無起貪之者亦應同前不墮三惡。云何貪者墮三惡道。貪者墮惡明貪是有不同我無。言意如是。然計我者論說不同。依如成實亦墮惡道。毗曇宣說身邊二見是無記故不墮三惡。今說與彼毗曇義同。地持亦爾。故地持云起身見人不謗所知不因此見墮于惡道。正與此同。言無女中生女想者。畫像非女世人見之生女想也。何故不舉女中生貪墮三惡道偏舉此乎。為顯墮惡專由心中所有貪性不由境生。
上來廣明心中有貪。下二複次明緣有貪。前一複次正明緣有。后一複次約人明有。前中先喻。譬如鉆木而生於火喻明緣有。然是火性眾緣無下破無成有。下合顯法。貪亦如是合鉆生火。色中無下合向後句破無成有。后複次中若緣無貪舉他無義。云何已下破無成有。破之云何。色等緣中有貪性故凡近生貪。聖遠不生。道理應然。若眾緣中無貪性者凡夫近之亦應不生。云何眾生偏獨生貪佛等不生。眾生近緣偏獨生貪明緣有貪。
自下第三明心及貪人及貪境一切不定難無解脫。以不定故出則還沒云何解脫。于中有三。一舉心不定難破解脫。心亦不定立不定義。若心定下難破他定。定
【現代漢語翻譯】 現代漢語譯本： 也。例如，凡夫俗子在沒有『我』（ātman）的情況下，錯誤地認為自己不會墮入三惡道（地獄、餓鬼、畜生），這是舉例說明『無』的情況。為什麼說『貪者于無女下』是顯示『有』的情況呢？這是什麼意思？因為眾生身中沒有神我，所以凡夫俗子即使錯誤地認為有『我』，也不會墮入三惡道。如果貪慾的束縛如同『我』一樣，實際上不存在，那麼發起貪慾的人也應該像前面所說的那樣，不會墮入三惡道。為什麼貪婪的人會墮入三惡道呢？貪婪的人墮入惡道，說明貪婪是存在的，不同於『我』的虛無。意思就是這樣。然而，對於執著于『我』的說法各不相同。根據《成實論》，也會墮入惡道。《毗曇》宣說，『身邊二見』（薩迦耶見，認為五蘊和合的身體是『我』）是無記（非善非惡）的，所以不會墮入三惡道。現在所說的與《毗曇》的觀點相同。《地持論》也是如此。所以《地持論》說，生起『身見』（薩迦耶見）的人不誹謗所知，不會因為這種見解而墮入惡道。這與此處的觀點相同。所說的『在沒有女人的畫像中產生對女人的想法』，是指畫像不是真正的女人，但世人看到它卻產生了對女人的想法。為什麼不舉例說明『在女人身上產生貪慾而墮入三惡道』，而偏偏舉這個例子呢？是爲了表明墮入惡道完全是由於心中存在的貪慾本性，而不是由外境所引起的。 上面廣泛地闡明了心中存在貪慾。下面的兩個『複次』（進一步說明）闡明了因緣而產生貪慾。前一個『複次』正面闡明了因緣而有。后一個『複次』從人的角度闡明了有。前一個『複次』中先用比喻。譬如鉆木取火，比喻闡明因緣而有。然而，即使有火的本性，在沒有眾緣的情況下，也無法生火，這是爲了破除『無』而成立『有』。下面結合具體事物來闡明。貪慾也是如此，如同鉆木取火。『色中無』，結合後面的句子，是爲了破除『無』而成立『有』。后一個『複次』中，『若緣無貪』，舉例說明了他人沒有貪慾的情況。『云何已下』，是爲了破除『無』而成立『有』。如何破除呢？因為色等因緣中存在貪慾的本性，所以凡夫接近這些因緣就會產生貪慾。聖人遠離這些因緣，就不會產生貪慾。道理應該是這樣。如果眾緣中沒有貪慾的本性，那麼凡夫接近這些因緣也應該不會產生貪慾。為什麼眾生偏偏會產生貪慾，而佛等聖人不會產生貪慾呢？眾生接近因緣而偏偏產生貪慾，說明因緣中存在貪慾。 從下面開始，第三部分闡明了心和貪慾、人和貪慾的境界一切都是不確定的，難以獲得解脫。因為不確定，所以出離了又會沉沒，如何才能解脫呢？其中有三點。一是舉例說明心是不確定的，難以破解解脫。心也是不確定的，所以設立了『不定義』。『若心定下』，是難以破解他人所認為的『定』。
【English Translation】 English version: Also. For example, the ordinary person without an 'ātman' (self), mistakenly believes that they will not fall into the three evil realms (hell, hungry ghosts, animals), this is an example illustrating 'non-existence'. Why is it said that 'the greedy one under the absence of a woman' shows 'existence'? What does this mean? Because there is no divine self in the body of sentient beings, even if ordinary people mistakenly believe in a 'self', they will not fall into the three evil realms. If the bond of greed, like the 'self', did not actually exist, then those who initiate greed should also, as mentioned before, not fall into the three evil realms. Why do greedy people fall into the three evil paths? The greedy falling into evil paths shows that greed exists, unlike the non-existence of the 'self'. That is the meaning. However, the views on clinging to the 'self' differ. According to the Tattvasiddhi Śāstra (Treatise on the Establishment of Truth), one will also fall into evil paths. The Abhidharma declares that 'the two views of body and self' (Sakkāya-ditthi, the view that the aggregate of the five skandhas is 'self') are indeterminate (neither good nor evil), so one will not fall into the three evil realms. What is being said now is the same as the view of the Abhidharma. The Bodhisattvabhumi (Stages of a Bodhisattva) is also like this. Therefore, the Bodhisattvabhumi says that a person who generates 'the view of body and self' (Sakkāya-ditthi) does not slander what is known and will not fall into evil paths because of this view. This is the same as the view here. What is meant by 'generating the thought of a woman in the absence of a woman's image' is that the image is not a real woman, but people see it and generate the thought of a woman. Why not give the example of 'generating greed towards a woman and falling into the three evil realms', but instead give this example? It is to show that falling into evil paths is entirely due to the nature of greed existing in the mind, and not caused by external objects. The above extensively clarifies that greed exists in the mind. The following two 'punarapi' (furthermore) clarify that greed arises from conditions. The first 'punarapi' positively clarifies that existence is due to conditions. The second 'punarapi' clarifies existence from the perspective of people. In the first 'punarapi', a metaphor is used first. For example, drilling wood to produce fire is a metaphor clarifying that existence is due to conditions. However, even if the nature of fire exists, without the presence of conditions, fire cannot be produced, this is to refute 'non-existence' and establish 'existence'. Below, combine specific things to clarify. Greed is also like this, like drilling wood to produce fire. 'In form there is no', combining the following sentence, is to refute 'non-existence' and establish 'existence'. In the second 'punarapi', 'if there is no greed due to conditions', an example is given of others not having greed. 'How below', is to refute 'non-existence' and establish 'existence'. How to refute it? Because the nature of greed exists in conditions such as form, ordinary people generate greed when approaching these conditions. Sages stay away from these conditions and do not generate greed. The principle should be like this. If the nature of greed does not exist in the conditions, then ordinary people should also not generate greed when approaching these conditions. Why do sentient beings generate greed, while Buddhas and other sages do not generate greed? Sentient beings generate greed when approaching conditions, showing that greed exists in the conditions. From below, the third part clarifies that the mind and greed, people and the realm of greed are all uncertain, and it is difficult to obtain liberation. Because it is uncertain, one emerges and then sinks again, how can one be liberated? There are three points in it. One is to give an example of the mind being uncertain, making it difficult to break through to liberation. The mind is also uncertain, so the 'indefinite definition' is established. 'If the mind is fixed below', it is difficult to break through what others consider to be 'fixed'.
則不變云何得有貪瞋等別。若不定下以心不定難破解脫。心不定故出則。還沒云何得脫。
二舉貪不定難破解脫。貪亦不定立不定義。若不定者云何因之生三惡道以已不定難破佛定。貪既不定云何世尊說因貪心定生三惡。是中亦應以貪不定難破解脫。文中略無。
三舉人舉境二種不定難破解脫。貪者境界二俱不定立不定義。貪者是人。境是外緣。何以下釋。俱緣一色生患各異故知不定。是故下結。若俱不下牒前不定難破解脫。
下佛答之。先嘆后釋。釋中有二。一辯理總答。二有外道下隨問別答。總中初言是心不為貪結系者心性凈也。亦非不繫心相染也。非解脫者對前不繫明非除障始得解脫。非不脫者對非不繫明其從緣有始脫也。言非有者心性本凈無縛解也。言非無者從緣染凈有縛脫也。言非現在非來來者體凈平等離三世也。亦應說言非不過去未來現在。文中略無。何以下釋。以一切法皆無自性是故不得一向定說。
下別答中大判有四。一破邪歸正。二佛菩薩終不定說因有果下辯正異邪。三若言因中先定有下重非前邪。四諸佛菩薩顯中道下重明前正。初中有三。一前舉第二本有之執呵以顯過。二復言凡夫心有貪下舉前第三不定之執呵以顯過。三有凡夫復言因中悉無果下舉前第一本無之執呵以
【現代漢語翻譯】 現代漢語譯本：如果（心）是不變的，為何會有貪婪、嗔恨等區別？如果（心）是不定的，那麼以心不定難以破解脫離。心不定，出去又回來，如何能夠解脫？
二、舉貪婪不定難以破解脫離。貪婪也是不定的，所以立不定之義。如果貪婪是不定的，為何會因此而生三惡道？以其不定難以破除佛的定力。貪婪既然是不定的，為何世尊說因貪心必定會生三惡道？這裡也應該以貪婪不定難以破解脫離，但文中省略了。
三、舉人、境兩種不定難以破解脫離。貪婪的人和境界二者都是不定的，所以立不定之義。貪婪者是人，境是外在的因緣。為何下面解釋說，同樣面對一種顏色，產生的感受各不相同，所以知道它是不定的。因此下面總結說，如果都不定，那麼就重複前面不定難以破解脫離的說法。
下面是佛陀的回答。先讚歎，后解釋。解釋中有二：一是辯理總答，二是有外道下，隨問題分別回答。總答中，首先說『是心不為貪結系者』，是指心性是清凈的。『亦非不繫』，是指心相是染污的。『非解脫者』，是針對前面『不繫』而言，說明不是去除障礙才得到解脫。『非不脫者』，是針對『非不繫』而言，說明它是從因緣而有開始解脫的。說『非有者』，是指心性本來清凈，沒有束縛和解脫。說『非無者』，是指從因緣染污和清凈而有束縛和解脫。說『非現在非來來者』，是指體性清凈平等，遠離過去、現在、未來三世。也應該說『非不過去未來現在』，但文中省略了。為何下面解釋說，因為一切法都沒有自性，所以不能一概而定。
下面是分別回答，大體分為四部分：一是破除邪見，歸於正道；二是佛和菩薩終究不會確定地說因有果，以此來辨別正與邪的不同；三是如果說因中先已確定有果，那麼就再次否定前面的邪見；四是諸佛菩薩顯現中道，再次闡明前面的正見。最初的部分有三點：一是先舉出第二種本有的執著，呵斥它以顯示過失；二是又說凡夫心有貪婪，舉出前面第三種不定的執著，呵斥它以顯示過失；三是有凡夫又說因中完全沒有果，舉出前面第一種本無的執著，呵斥它以
【English Translation】 English version: If (the mind) is unchanging, how can there be distinctions such as greed and hatred? If (the mind) is impermanent, then with an impermanent mind it is difficult to break free from liberation. If the mind is impermanent, going out and returning, how can one be liberated?
Second, citing the impermanence of greed makes it difficult to break free from liberation. Greed is also impermanent, therefore establishing the meaning of impermanence. If greed is impermanent, why does it cause the three evil paths to arise? Its impermanence makes it difficult to break the Buddha's samadhi. Since greed is impermanent, why did the World Honored One say that the mind of greed inevitably leads to the three evil paths? Here, it should also be said that the impermanence of greed makes it difficult to break free from liberation, but it is omitted in the text.
Third, citing the impermanence of both the person and the object makes it difficult to break free from liberation. Both the greedy person and the object are impermanent, therefore establishing the meaning of impermanence. The greedy person is the individual, and the object is the external condition. Why does the following explanation say that when facing the same color, the feelings produced are different, so we know it is impermanent. Therefore, the following concludes that if both are impermanent, then it repeats the previous statement that impermanence makes it difficult to break free from liberation.
The following is the Buddha's answer. First, praise, then explain. There are two parts to the explanation: first, a general answer based on reasoning, and second, starting with 'some heretics', answering each question separately. In the general answer, the first statement, 'This mind is not bound by the knot of greed,' refers to the purity of the mind's nature. 'Nor is it unbound' refers to the defilement of the mind's appearance. 'Not liberated' is in response to the previous 'unbound', explaining that liberation is not attained by removing obstacles. 'Not unliberated' is in response to 'not unbound', explaining that it begins to be liberated from conditions. Saying 'not existent' refers to the mind's nature being originally pure, without bondage or liberation. Saying 'not non-existent' refers to bondage and liberation arising from conditions of defilement and purity. Saying 'neither present nor coming' refers to the nature being pure and equal, free from the three times of past, present, and future. It should also be said 'neither past nor future nor present', but it is omitted in the text. Why does the following explanation say that because all dharmas have no self-nature, they cannot be definitively stated in one way.
The following is the separate answer, broadly divided into four parts: first, refuting wrong views and returning to the right path; second, the Buddhas and Bodhisattvas will never definitively say that cause has effect, in order to distinguish the difference between right and wrong; third, if it is said that the effect is already determined in the cause, then the previous wrong view is negated again; fourth, the Buddhas and Bodhisattvas manifest the Middle Way, again clarifying the previous right view. The initial part has three points: first, it first cites the second attachment to inherent existence, scolding it to show its faults; second, it also says that the minds of ordinary people have greed, citing the previous third attachment to impermanence, scolding it to show its faults; third, some ordinary people also say that there is no effect at all in the cause, citing the previous first attachment to non-existence, scolding it to
顯過。何故不次。一切凡夫執有者多先舉以非。執無過重后舉廣呵。不定之執無此兩義據中而辯為是不次。
前中有二。一明凡計有。二一切。凡夫無明盲下呵以顯過。前中有四。一執因有果。二若眾緣中本無性下舉空顯有。三所以下顯前第一。四唯有虛空無取已下顯前第二。
初中外道作如是言因緣和合有果生者以因生果證本有性。
第二段中若眾緣中本無生性而能生者舉他無義。下將虛空對之顯有。虛空無生亦應生果徴空齊有。俱是本無何故不生。虛空不生非因已下辯有異空。異相如何。空不生果由其非因。有法是因明有果性。以眾緣中有果性故合則生果。
第三段中所以者何徴前起后。此有見人自徴立意。下對顯之。句別有四。一以人取證因有果。二若無性下破無成有。三若是可取可作已下結成第一。四若無果下結破第二。就初句中先舉世人所取之事。次以人取明能生果。后以生果證性本有。文皆可知。第二句中若無性者舉他無義。一物之中應生一切破之成有。等是無性。彼泥土等一物之中何故不生彼墻壁等一切諸物。不生異物但生一物明知所生非本無性。第三句中若可取者彼泥土等是可取也。言可作者如彼泥土可作墻壁彩作畫像縷作衣等。言可出者泥土出墻彩出像等。當知是中必先
有果結成有性。第四句中若無果者舉他無義。人不取等對之以破。翻前可知。所以至此合為第三。顯成向前第一段中執因有果。
自下第四舉空顯有。顯成向前第二段中舉空顯有。于中初言唯有虛空無取作故能生一切明空異有。無人取空空不作物名無取作。以有因下彰有異空即事顯之。尼𤘽陀子唯得住于尼𤘽陀樹不住余樹明知彼樹先有子性。此名樹果以之為子非是種子。余亦如是。
上來廣舉凡夫有見。一切凡夫無明所盲作是定說色有著義心有貪性呵以顯過。
自下第二舉前德王不定之執呵以顯非。復言凡夫心有貪性及解脫性遇緣生貪及解脫等舉其所立。雖作此說是義不然呵以顯非。此言似正而復非理故言雖說。心之體性隨緣定縛遇緣永脫非全不定。所以不然。
自下第三對前德王本無之執呵以顯非。先舉無見。無見有二。一無果見。二有凡復言心無因下明無因見。無果見中有凡復言一切因中悉無有果總明無果。因有二下別釋無果。攬因成果更無別體故言無果。先舉二因。粗細列名。常與無常辨其二相。細者所謂鄰空微塵。不可分張不可破壞故名為常。粗謂粗塵。可分可壞故曰無常。從微細下明因成果彰果無常。于中先明從微細因轉成粗因如從細塵整合粗塵。次明粗因整合粗果如從粗塵成泥
【現代漢語翻譯】 現代漢語譯本：有果才能結成有性（自性）。如果第四句中沒有果，那麼舉出它就沒有意義。用『人不取等』來反駁，翻閱前文可知。因此到這裡合為第三部分，顯示了先前第一段中執著于『因有果』的觀點。
從下面開始是第四部分，通過闡述空來顯明有，顯示了先前第二段中闡述空來顯明有的觀點。其中，首先說只有虛空，因為沒有執取造作，所以能生一切，表明空與有不同。沒有人執取空，空不進行造作，這叫做『無取作』。通過『以有因下』來彰顯有與空的不同，即通過事物來顯明。尼拘陀子（榕樹的種子）只能住在尼拘陀樹（榕樹）上，不能住在其他樹上，這明顯說明那棵樹先有子性（具有產生種子的能力）。這叫做樹果，用它來作為種子，而不是種子本身。其他的例子也是這樣。
上面廣泛地列舉了凡夫的常見見解。一切凡夫被無明所矇蔽，肯定地說色（物質）具有著義（執著於物質的意義），心具有貪性，呵斥這些觀點來顯示其過失。
從下面開始是第二部分，舉出先前德王（一位辯論者）不確定的執著，呵斥它來顯示其錯誤。又說凡夫的心具有貪性以及解脫性，遇到因緣就產生貪或者解脫等等，這是舉出他所建立的觀點。雖然這樣說，但這個道理是不對的，呵斥它來顯示其錯誤。這句話表面上看起來正確，但實際上不合道理，所以說『雖說』。心的體性隨著因緣而決定被束縛，遇到因緣就永遠解脫，並非完全不確定。所以說這個觀點是不對的。
從下面開始是第三部分，針對先前德王（一位辯論者）本來就沒有的執著，呵斥它來顯示其錯誤。首先舉出無見（否定因果的見解）。無見有兩種：一、無果見（否定果報的見解）；二、有凡（不正確的）。又說『心無因下』，表明無因見（否定原因的見解）。無果見中，有凡（不正確的）。又說『一切因中悉無有果』，總的來說明沒有果。『因有二下』，分別解釋沒有果。抓住因來形成果，沒有其他的本體，所以說沒有果。首先舉出兩種因：粗因和細因，列出它們的名稱。常與無常，辨別它們的兩種狀態。細的，就是所謂的鄰空微塵（非常微小的塵埃），不可分割，不可破壞，所以叫做常。粗的，就是所謂的粗塵（較大的塵埃），可以分割，可以破壞，所以叫做無常。從『微細下』開始，說明從微細的因轉變成粗大的因，顯示果是無常的。其中，首先說明從微細的因轉變成粗大的因，比如從細小的塵埃聚整合為粗大的塵埃。其次說明粗大的因聚整合為粗大的果，比如從粗大的塵埃變成泥土。
【English Translation】 English version: A result can only be formed if there is a nature (inherent property). If there is no result in the fourth statement, then mentioning it is meaningless. The phrase 'people do not take, etc.' is used to refute it, as can be understood from the previous text. Therefore, up to this point, it forms the third part, revealing the attachment to the view of 'cause has result' in the first section.
From below begins the fourth part, clarifying existence by elucidating emptiness, revealing the view of clarifying existence by elucidating emptiness in the previous second section. Among them, it is first said that there is only emptiness, because there is no grasping or creation, so it can generate everything, indicating that emptiness is different from existence. No one grasps emptiness, and emptiness does not create anything; this is called 'non-grasping creation'. By 'with cause below', the difference between existence and emptiness is highlighted, that is, it is clarified through things. The Nigrodha seed (banyan seed) can only reside on the Nigrodha tree (banyan tree), not on other trees, which clearly shows that the tree has the nature of a seed (the ability to produce seeds) beforehand. This is called the tree fruit, which is used as a seed, not the seed itself. The other examples are the same.
The above extensively lists the common views of ordinary people. All ordinary people are blinded by ignorance, affirming that form (matter) has the meaning of attachment to matter, and the mind has greed; rebuking these views to show their faults.
From below begins the second part, citing the uncertain attachment of the previous King of Virtue (a debater), rebuking it to show its error. It is also said that the minds of ordinary people have greed and liberation, and greed or liberation arises when encountering conditions, etc.; this is citing the views he established. Although it is said this way, this reasoning is incorrect, rebuking it to show its error. This statement seems correct on the surface, but it is actually unreasonable, so it is said 'although it is said'. The nature of the mind is determined to be bound by conditions, and it is permanently liberated when encountering conditions; it is not completely uncertain. Therefore, this view is incorrect.
From below begins the third part, targeting the previous King of Virtue's (a debater) original non-existence attachment, rebuking it to show its error. First, the view of non-existence (denying the view of cause and effect) is cited. There are two types of non-existence views: one, the view of no result (denying the view of retribution); two, having faults (incorrect). It is also said 'mind without cause below', indicating the view of no cause (denying the view of cause). In the view of no result, there are faults (incorrect). It is also said 'in all causes, there is no result', generally explaining that there is no result. 'Cause has two below', separately explaining that there is no result. Grasping the cause to form the result, there is no other entity, so it is said that there is no result. First, two causes are cited: coarse cause and subtle cause, listing their names. Constant and impermanent, distinguishing their two states. Subtle, that is, the so-called neighboring space micro-dust (very tiny dust), which cannot be divided or destroyed, so it is called constant. Coarse, that is, the so-called coarse dust (larger dust), which can be divided and destroyed, so it is called impermanent. From 'subtle below', it is explained that from the subtle cause, it transforms into a coarse cause, showing that the result is impermanent. Among them, it is first explained that from the subtle cause, it transforms into a coarse cause, such as from tiny dust accumulating into coarse dust. Secondly, it is explained that coarse causes accumulate into coarse results, such as from coarse dust becoming mud.
團等。后明粗因是無常故成果無常。以細微塵分于粗塵。粗塵不立名因無常。將此粗因分泥團等彼復不立名果無常。
下明無因。有凡復言心貪無因舉他無義。以時節下釋成無義。隨時節生明本無因。
下佛呵之。偏就向前無因以呵。向前宣說心貪無因。今且說心明無因過。貪類可知。文中有三。一明宣說無因有損。二何以下彰彼凡夫說無所以。三以不觀下結以顯過。前中初先法說彰損。如枷下喻。喻別有五。初之一喻別舉別合。后之四喻並舉總合。第二段中初何以故徴問起發。何故凡夫說心無因。下對釋之。唯觀果報不觀因故。初先法說。次喻。后合。結過可知。
上來第一破邪歸正。自下第二辯正異邪。終不定說因中有果不同向前有見人也。因中無果不同向前無見人也。及有無果非有無果不同向前不定人也。
自下第三重非前邪若言因中先定有果及無果等牒上邪說。皆魔伴等非以顯過。魔伴屬魔明有結業。即是愛人明有煩惱。不斷生死明有苦報。此明無行。不知心貪彰其無解。
自下第四重顯前正。于中有三。一對前德王本有之執明其妄心因緣之法性非本有。二是心不與貪結合下對前德王本無之執明其真法性非本無。三一切眾生從緣貪下對前德王不定之執明非不定。初中有二。一
【現代漢語翻譯】 現代漢語譯本：泥團等等。後來顯現的粗大之物，因為是無常的，所以其結果也是無常的。將細微的塵埃分離成粗大的塵埃，粗大的塵埃不能獨立存在，因為其原因也是無常的。將這粗大的原因分解成泥團等等，它們也不能獨立存在，所以其結果也是無常的。
下面闡明無因。有些凡夫又說心生貪念沒有原因，這是舉出他們的無稽之談。用『以時節下』來解釋說明這種無稽之談。隨著時節而生，說明其根本沒有原因。
下面佛陀呵斥這種觀點。專門針對前面所說的無因論進行呵斥。前面宣說心生貪念沒有原因，現在且說說心本身，說明無因論的過失，貪念這類情況可以類推得知。文中包含三層意思：一是說明宣說無因論會造成損害；二是『何以』以下彰顯那些凡夫所說的沒有依據；三是『以不觀下』總結以顯示其過失。第一層意思中，先用法說來彰顯其損害，如同枷鎖的比喻。比喻分為五個，第一個比喻單獨舉出並單獨結合，後面的四個比喻一起舉出並一起總結。第二段中，首先用『何以故』提問來引發思考，為什麼凡夫說心沒有原因？下面進行解釋，因為他們只看到結果，而沒有看到原因。先是法說，然後是比喻，最後是總結，其中的過失可以得知。
上面第一部分是破除邪說，歸於正道。從下面第二部分開始，辨別正道與邪說的不同。最終不確定地說因中存在果，這與前面持『有』見的人不同。因中沒有果，這與前面持『無』見的人不同。以及有無果，非有非無果，這與前面持不確定見的人不同。
從下面第三部分開始，再次否定前面的邪說。如果說因中事先就確定有果，或者沒有果等等，這是重複上面的邪說。這些都是魔的同伴等等，用這些來顯示其過失。魔的同伴屬於魔，說明有結業（Klesha-karma）；也就是愛人，說明有煩惱（Klesha）；不斷生死，說明有苦報（Dukkha-vipaka）。這說明他們沒有修行。不知心生貪念的原因，彰顯他們沒有解脫。
從下面第四部分開始，再次闡明前面的正道。其中包含三層意思：一是針對前面德王（德王，Devaraja）所持的本有之執，說明其妄心是因緣和合的法性，並非本有；二是『心不與貪結合下』，針對前面德王所持的本無之執，說明其真法性並非本無；三是『一切眾生從緣貪下』，針對前面德王所持的不定之執，說明並非不定。第一層意思中包含兩點：一是...
【English Translation】 English version: Mud lumps and so on. Later, the coarse things that appear are impermanent, so their results are also impermanent. Separating fine dust into coarse dust, coarse dust cannot stand independently because its cause is also impermanent. Decomposing this coarse cause into mud lumps and so on, they cannot stand independently either, so their result is also impermanent.
The following clarifies the absence of cause. Some ordinary people also say that greed arises in the mind without a cause, which is to cite their nonsense. Use '以時節下' (Yi shijie xia) to explain this nonsense. Born with the seasons, it shows that there is no cause at all.
The following is the Buddha's rebuke of this view. Specifically aimed at the aforementioned theory of no cause for rebuke. The previous statement said that greed arises in the mind without a cause, and now let's talk about the mind itself, explaining the fault of the theory of no cause, and such situations of greed can be inferred. The text contains three layers of meaning: First, it explains that preaching the theory of no cause will cause damage; second, '何以' (He yi) below highlights that what those ordinary people say has no basis; third, '以不觀下' (Yi bu guan xia) concludes to show its fault. In the first layer of meaning, first use Dharma speech to highlight its damage, like the metaphor of shackles. The metaphor is divided into five, the first metaphor is singled out and combined separately, and the latter four metaphors are cited together and summarized together. In the second paragraph, first use '何以故' (He yi gu) to ask questions to trigger thinking, why do ordinary people say that the mind has no cause? The following is an explanation, because they only see the result, but do not see the cause. First is Dharma speech, then metaphor, and finally summary, and the fault can be known.
The first part above is to break the heresy and return to the right path. Starting from the second part below, distinguish the difference between the right path and the heresy. Ultimately, it is uncertain to say that there is a result in the cause, which is different from the person who held the 'existence' view earlier. There is no result in the cause, which is different from the person who held the 'non-existence' view earlier. And the existence or non-existence of the result, neither existence nor non-existence of the result, is different from the person who held the uncertain view earlier.
Starting from the third part below, negate the previous heresy again. If it is said that the result is determined in the cause in advance, or there is no result, etc., this is repeating the above heresy. These are all companions of Mara (魔, Mó) and so on, using these to show their faults. The companions of Mara belong to Mara, indicating that there is Klesha-karma (結業, Jié yè); that is, loving people, indicating that there is Klesha (煩惱, Fánnǎo); continuous birth and death, indicating that there is Dukkha-vipaka (苦報, Kǔ bào). This shows that they have no practice. Knowing the reason why greed arises in the mind highlights that they have no liberation.
Starting from the fourth part below, reiterate the previous right path. It contains three layers of meaning: First, in response to the original attachment held by Devaraja (德王, Dé wáng) earlier, it explains that its deluded mind is the Dharma nature of the combination of causes and conditions, not original; second, '心不與貪結合下' (Xin bu yu tan jiehe xia), in response to the original non-existence held by Devaraja earlier, it explains that its true Dharma nature is not originally non-existent; third, '一切眾生從緣貪下' (Yiqie zhongsheng cong yuan tan xia), in response to the uncertain attachment held by Devaraja earlier, it explains that it is not uncertain. The first layer of meaning contains two points: One is...
對前外道不知心相明心緣性非是本有。二終不說心有凈下對前外道不知貪相明貪緣生非是本有。前中初言諸佛菩薩顯示中道總以標舉。何以故下以非有無釋成中道者。何以下釋非有無。六識心中且就一種眼識釋之。余類可知。句別有四。一正明眼識非有非無。因眼色等而生眼識所以非無。不在眼等所以非有。二結非有無。非有結前不在眼等。非無結前因眼等生。三從緣下釋非有無。四是故下結非有無。
涅槃義記卷第七
應永三年八月十日加修復拭老眼補闕字可哀可哀。
法印權大僧都賢寶(生年六十四)
翌年十二月中出御室御經藏本誂隆禪僧都補闕字了頗以證本也可喜可喜。 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第八
隋凈影寺沙門釋慧遠述
自下第二明貪緣生非是本有。通脫說之。于中有三。一略明貪脫從緣集生非是本有。二從緣生貪從緣脫貪廣辯其相。三以是義故諸佛菩薩不定說下總以結之。
前中初先開列二門。終不定說心有凈性是其一門。及不凈性復為一門。次總釋之。凈不凈性無住處故不作定說。下別釋之。從緣生貪故說非無明無凈性。本無貪性故說非有明無染性。廣中初先開列兩門。從緣生貪則為
一門明無凈性。從緣心脫復為一門明無染性。次列二緣。先標后列。隨於生死是其染緣。隨大涅槃是其凈緣。下約二緣對貪明脫四門辯之。先列后解。
于初門中先問后釋。此門偏就凡夫說之。若凡未斷修習貪心如是之人共貪生滅就起者說。現起貪慾名為修習。一切生下就成者說。于中初法次喻后合。下重釋之。法中一切不斷貪心共生滅者。有人雖復得定伏貪而未斷除。使性在心故共生滅。次以喻顯。欲界眾生一切皆有初地味者此名初禪。以為初地。禪有三種。一者凈禪。所謂上界有漏凈心。二無漏禪。諦理之靜。三者味禪。分別有三。一就通以論。初禪地中一切煩惱通名味禪。味著境界故名為味。禪地法故說之為禪。二偏就愛說。愛心著境與定相似說為味禪。三正論體。為上界中煩惱心邊相應定數是味禪體。故雜心云。味為愛相應。味禪如是。此之味禪欲界眾生皆具有之。一切染法味斷已來在下其必成就上故。問曰。何故偏說味禪。凈及無漏修習方有。不同味定身在下地于上地中未斷之處性常成就。故取為喻。問曰。味禪下皆成上。以何義故偏說初地。且舉初地余類可知故略不論。又問何故偏說欲界眾生皆有。欲界眾生望初地味未起而有。似彼貪慾不起而有。故偏舉之。在初禪者現起說有理在易知何待言論。
【現代漢語翻譯】 現代漢語譯本 一門顯示其本性清凈無染。從因緣生起的心解脫后，又成為一門顯示其本性沒有染污。接下來列出兩種因緣，先標明后列舉。隨順生死輪迴是染污的因緣，隨順大涅槃是清凈的因緣。下面根據這兩種因緣，針對貪、明、脫、四門進行辨析，先列出后解釋。 在第一門中，先提問后解釋。這一門主要針對凡夫而說。如果凡夫沒有斷除修習貪心，這樣的人共同貪戀生滅，就從這裡生起。現在生起貪慾稱為修習，一切生滅的現象都是自然而然形成的。其中先說法，再用比喻，最後總結。下面重新解釋它。從法理上說，一切沒有斷除貪心的人，都共同經歷生滅。有些人即使通過禪定伏住了貪慾，但並沒有徹底斷除，貪慾的習性仍然存在於心中，所以仍然共同經歷生滅。接下來用比喻來顯明。欲界眾生都具有初禪的『味禪』（指與愛慾相應的禪定狀態），這裡把初禪作為基礎。禪定有三種：一是凈禪，指上界有漏的清凈心；二是無漏禪，指證悟真理的寂靜狀態；三是味禪，味禪又可以分為三種：一是從總體上來說，初禪境界中的一切煩惱都可以稱為味禪，因為它們貪戀執著境界，所以稱為『味』，因為是禪定境界的法，所以稱為『禪』；二是偏重於愛慾來說，愛慾之心執著境界，與禪定相似，所以稱為味禪；三是正論其體性，指上界中與煩惱心相應的定數，是味禪的體性。所以《雜心論》說，『味』是與愛慾相應的。味禪就是這樣。欲界眾生都具有這種味禪。一切染污的法，在斷除味禪之前，必定會成就上界的果報。有人問：為什麼只說味禪？凈禪和無漏禪需要修習才能獲得，不同於味禪，身處地獄，對於上界中沒有斷除的部分，其習性常常是成就的，所以用它來作比喻。有人問：味禪在地獄都能成就上界的果報，為什麼只說初禪？這裡只是舉初禪為例，其他的可以類推，所以省略不談。又有人問：為什麼只說欲界眾生都有？欲界眾生對於初禪的『味』，在沒有生起時就已經具有了，類似於貪慾沒有生起時就已經存在。所以只舉欲界為例。對於在初禪境界中的人來說，現在生起貪慾是理所當然的，很容易理解，還用得著討論嗎？
【English Translation】 English version One gate reveals its nature as pure and undefiled. When the mind arising from conditions is liberated, it becomes another gate revealing its nature as without defilement. Next, two conditions are listed, first the label, then the enumeration. Following birth and death is the defiled condition; following great Nirvana is the pure condition. Below, based on these two conditions, the four gates of greed, clarity, liberation, and [unspecified] are distinguished, first listed and then explained. Within the first gate, first a question is asked, then an explanation is given. This gate primarily addresses ordinary beings. If ordinary beings have not severed the cultivation of greedy thoughts, such individuals collectively crave birth and death, and this is where it arises. The present arising of greed is called cultivation; all phenomena of birth and death naturally form. Among these, first the principle, then a metaphor, and finally a synthesis. Below, it is re-explained. In terms of principle, all those who have not severed greed collectively experience birth and death. Some, even if they have subdued greed through meditation, have not completely eradicated it; the habit remains in the mind, so they collectively experience birth and death. Next, a metaphor is used to clarify. Sentient beings in the desire realm all possess the 'taste-meditation' (味禪) [a state of meditation associated with desire] of the first Dhyana (初禪) [the first level of meditative absorption]; here, the first Dhyana is taken as the foundation. There are three types of Dhyana: first, pure Dhyana, referring to the defiled pure mind of the upper realms; second, undefiled Dhyana, referring to the stillness of realizing truth; third, taste-meditation, which can be divided into three aspects: first, generally speaking, all afflictions in the realm of the first Dhyana can be called taste-meditation, because they crave and cling to objects, so it is called 'taste,' and because it is a Dharma (法) [principle/phenomenon] of the meditative realm, it is called 'Dhyana'; second, focusing on desire, the mind of desire clings to objects, resembling meditation, so it is called taste-meditation; third, properly discussing its nature, it refers to the fixed number corresponding to the mind of affliction in the upper realms, which is the nature of taste-meditation. Therefore, the Abhidharmasamuccaya (雜心論) says, 'Taste' corresponds to desire. Such is taste-meditation. Sentient beings in the desire realm all possess this taste-meditation. All defiled Dharmas, before severing taste-meditation, will certainly achieve the result of the upper realms. Someone asks: Why only speak of taste-meditation? Pure Dhyana and undefiled Dhyana require cultivation to attain, unlike taste-meditation, where, being in the lower realm, the habit of the unsevered part in the upper realm is often achieved, so it is used as a metaphor. Someone asks: Taste-meditation in the lower realm can achieve the result of the upper realm, why only speak of the first Dhyana? Here, the first Dhyana is taken as an example, and others can be inferred, so it is omitted. Someone also asks: Why only say that sentient beings in the desire realm all possess it? Sentient beings in the desire realm, regarding the 'taste' of the first Dhyana, already possess it before it arises, similar to how desire exists before it arises. Therefore, only the desire realm is taken as an example. For those in the realm of the first Dhyana, the present arising of greed is a matter of course, easily understood, what need is there to discuss it?
二禪已上不成下味為是不說。若修不修常成就者顯前皆有。遇緣得者顯前成就。言因緣下顯前緣相。次合後釋。文皆可知。
次釋第二。先問后解。此門約就三人釋之。一就聲聞外凡中說。有緣生貪骨觀治之名不共滅。此望起惑。若望使性。骨觀不除猶與貪滅。二就聲聞內凡上說。暖等已上未證四果有緣生貪。證果時滅。向中亦滅就顯說果。三就不動菩薩釋之。得不動時心共貪生不共貪滅。從前七地入八地時名得不動。前七地中有。愛佛心名共貪生。八地舍之名不共滅。故地經云。佛心菩提心涅槃心等一切不行。況世間心。
次釋第三。先問后解。此門唯就菩薩釋之。自無貪愛名不共生。隨他現起名共貪滅。
次釋第四。先問后解。此門約就四人釋之。一就羅漢。二就辟支。三就如來。四除不動就余菩薩。何故如是十地菩薩分為三階。初至七地功用之位合為一階。惡貪為過。善貪為治。未說為患。於此位中不善之貪一向不行。故不共生亦不共滅。善貪非患故不說之。八地菩薩獨為一階。善貪為患。無貪為治。於此位中始背。善貪未能捨離名共貪生。終能除盡名不共滅。非是一向不共生滅故今除之。九地已上合為一階。望彼善貪一向全無。是故說為不共生滅。以有是義故除不動。其餘菩薩悉皆名為不
【現代漢語翻譯】 現代漢語譯本：
二禪以上的境界，因為不再有下劣的滋味，所以不說（下味）。如果說修與不修都能常時成就，這表明之前的境界都具有（這種特性）。如果說遇到因緣才能獲得，這表明之前的境界已經成就（這種特性）。說『因緣下』，表明之前的因緣相。接下來是總結和解釋，文義都很清楚。
接下來解釋第二點。先提問，后解答。這個門類是就三種人來解釋的。第一種是就聲聞乘的外凡來說，因為有因緣而生起貪慾，用白骨觀來對治，這叫做『不共滅』（不共同的滅除）。這是從生起迷惑的角度來說的。如果從煩惱的性質來說，白骨觀沒有完全去除貪慾，所以（貪慾）仍然與（煩惱）一起滅除。第二種是就聲聞乘的內凡以上來說，從暖位等以上，還沒有證得四果，因為有因緣而生起貪慾，在證得果位的時候滅除。向位中也滅除，這是就顯現的果位來說的。第三種是就不動地菩薩來解釋，得到不動地的時候，心與貪慾共同生起，（之後）不共同地滅除。從前七地進入八地的時候，叫做得到不動地。前七地中有愛佛的心，這叫做『共貪生』（共同的貪慾生起）。八地捨棄這種心，叫做『不共滅』（不共同的滅除）。所以《地經》說，佛心、菩提心、涅槃心等一切都不執著，更何況世間的心。
接下來解釋第三點。先提問，后解答。這個門類只就菩薩來解釋。自身沒有貪愛，叫做『不共生』（不共同的生起）。隨著他人而顯現，叫做『共貪滅』（共同的貪慾滅除）。
接下來解釋第四點。先提問，后解答。這個門類是就四種人來解釋的。第一種是阿羅漢（Arhat，斷盡煩惱的聖者），第二種是辟支佛（Pratyekabuddha，緣覺，獨自悟道的聖者），第三種是如來（Tathagata，佛），第四種是除了不動地以外的其餘菩薩。為什麼這樣將十地菩薩分為三個階段呢？初地到七地是功用位，合為一個階段。惡的貪慾是過患，善的貪慾是對治。沒有說（善貪）是禍患。在這個階段中，不善的貪慾一向不起作用，所以『不共生』（不共同的生起）也『不共滅』（不共同的滅除）。善的貪慾不是禍患，所以不說它。八地菩薩單獨為一個階段。善的貪慾是禍患，沒有貪慾是對治。在這個階段中，開始背離善的貪慾，但未能捨離，叫做『共貪生』（共同的貪慾生起）。最終能夠除盡，叫做『不共滅』（不共同的滅除）。不是一向『不共生滅』（不共同的生起和滅除），所以現在排除它。九地以上的菩薩合為一個階段。相對於善的貪慾來說，一向完全沒有，所以說為『不共生滅』（不共同的生起和滅除）。因為有這樣的意義，所以排除不動地菩薩。其餘的菩薩都叫做不（XXX）。
【English Translation】 English version:
It is not said that the states above the Second Dhyana (Second Dhyana, the second level of meditative absorption) have no inferior taste. If it is said that constant accomplishment is achieved whether one cultivates or not, it shows that all previous states possess this characteristic. If it is said that it is attained by encountering conditions, it shows that the previous states have already accomplished this characteristic. The phrase 'under conditions' indicates the previous aspect of conditions. Next is the summary and explanation, the meaning of the text is clear.
Next, explain the second point. First ask, then explain. This category is explained in terms of three types of people. The first is in terms of the outer ordinary beings of the Sravaka (Sravaka, Hearer, a disciple of the Buddha) vehicle, because greed arises due to conditions, and the contemplation of bones is used to counteract it, this is called 'non-concurrent extinction' (non-concurrent extinction). This is from the perspective of arising delusion. If from the nature of affliction, the contemplation of bones does not completely remove greed, so it still extinguishes together with affliction. The second is in terms of those above the inner ordinary beings of the Sravaka vehicle, from the stage of warmth and above, not yet having attained the Four Fruits (Four Fruits, the four stages of enlightenment in the Sravaka path), greed arises due to conditions, and it is extinguished when attaining the fruit. It is also extinguished in the stage of progress, this is in terms of the manifested fruit. The third is in terms of the immovable Bodhisattva (Bodhisattva, an enlightened being). When attaining the immovable ground, the mind arises together with greed, and then it is extinguished non-concurrently. When entering the eighth ground from the previous seven grounds, it is called attaining the immovable ground. In the previous seven grounds, there is the mind of loving the Buddha, this is called 'concurrent greed arising' (concurrent greed arising). Abandoning this mind in the eighth ground is called 'non-concurrent extinction' (non-concurrent extinction). Therefore, the Dasabhumika Sutra says that the mind of the Buddha, the mind of Bodhi, the mind of Nirvana, etc., are all not clung to, let alone worldly minds.
Next, explain the third point. First ask, then explain. This category is only explained in terms of Bodhisattvas. Not having greed and love oneself is called 'non-concurrent arising' (non-concurrent arising). Manifesting according to others is called 'concurrent greed extinction' (concurrent greed extinction).
Next, explain the fourth point. First ask, then explain. This category is explained in terms of four types of people. The first is Arhats (Arhats, enlightened individuals who have eliminated all defilements), the second is Pratyekabuddhas (Pratyekabuddhas, Solitary Buddhas who attain enlightenment on their own), the third is Tathagatas (Tathagatas, Buddhas), and the fourth is the remaining Bodhisattvas except for those on the immovable ground. Why are the Bodhisattvas of the ten grounds divided into three stages in this way? The first to seventh grounds are the stage of effort, combined into one stage. Evil greed is a fault, good greed is a remedy. It is not said that (good greed) is a problem. In this stage, unwholesome greed never arises, so 'non-concurrent arising' (non-concurrent arising) and 'non-concurrent extinction' (non-concurrent extinction) also occur. Good greed is not a problem, so it is not mentioned. The eighth ground Bodhisattva is a separate stage. Good greed is a problem, and no greed is the remedy. In this stage, one begins to turn away from good greed, but is unable to abandon it, this is called 'concurrent greed arising' (concurrent greed arising). Eventually being able to eliminate it completely is called 'non-concurrent extinction' (non-concurrent extinction). It is not always 'non-concurrent arising and extinction' (non-concurrent arising and extinction), so it is now excluded. The Bodhisattvas of the ninth ground and above are combined into one stage. Relative to good greed, it is completely absent, so it is said to be 'non-concurrent arising and extinction' (non-concurrent arising and extinction). Because there is this meaning, the immovable ground Bodhisattva is excluded. The remaining Bodhisattvas are all called non- (XXX).
共生滅。
前略次廣以是義下第三總結。以是義故不決定說心有凈性及不凈性。
自下第二對前德王本無之執明非本無。真識之心本為惑覆。非先無染。而不與彼貪結等合。非本無凈。本有染故所以可脫。文中有二。一就凡時明心相染而體性凈。二諸佛菩薩永破貪下約就前義明有解脫。前中初法次喻后合。準喻法中文少不足。若具應言是心雖為貪慾瞋癡之所覆蔽而不與彼貪結等合。文中直明不合便罷。被覆不論。喻中初言為煙等覆是以不見喻前所少。日月喻于真心之體。煙等喻于貪等諸結。日月雖明而為煙雲塵霧等覆。真心如是性雖清凈而為惑覆。雖不見下喻前不與貪結等合。煙雲塵霧及修羅手是其五翳。下合顯法。心亦如是以因緣故生於貪結合前日月為煙等覆。眾生雖下合上日月不與翳合。于中初先正明不合。若是下釋。貪即貪性明妄異真。不貪即是不貪性者明真異妄。不貪之心不能作貪真不作妄。貪結之心不能不貪妄不作真。以是下結。此義猶是勝鬘經中自性凈心不染而染染而不染。此初段竟。
諸佛菩薩永破貪等約就前義明有解脫。
自下第三對上德王不定之難明非不定。從惡因緣心則定縛。從善因緣心定解脫。故非不定。于中初先開列兩門。一切眾生從緣生貪是定縛門。從緣心脫是
【現代漢語翻譯】 現代漢語譯本： 共生滅（共同產生和消滅）。
前文已經略述，接下來以『是義下第三總結』來總結前面的內容。因為這個道理，所以不能斷定地說心有清凈的自性或者不清凈的自性。
從下面開始是第二部分，針對前面德王『本無』的執著，闡明並非本來就沒有。真識（真實的意識）之心本來是被迷惑所覆蓋的，不是先沒有染污。但是，真心不與那些貪慾的煩惱結合，所以也不是本來就清凈的。因為本來就有染污，所以才可以解脫。這段文字分為兩部分。第一部分從凡夫的角度說明心雖然被染污，但是其體性是清凈的。第二部分『諸佛菩薩永破貪下』從前面的意義出發，說明有解脫的可能性。第一部分中，先說法，再用比喻，最後是總結。按照比喻和法的對應關係，原文的文字略有不足。如果完整地說，應該是『這個心雖然被貪慾、嗔恚、愚癡所覆蓋，但是不與那些貪慾的煩惱結合』。文中直接說明不結合就結束了，沒有說被覆蓋的情況。比喻中一開始就說被煙等覆蓋，所以看不見，這補充了前面所缺少的。日月比喻真心的本體，煙等比喻貪慾等各種煩惱。日月雖然光明，但是被煙雲、塵霧等覆蓋。真心也是這樣，自性雖然清凈，但是被迷惑所覆蓋。『雖不見下』比喻前面所說的『不與貪結等合』。煙雲、塵霧以及阿修羅的手是五種遮蔽物。下面是總結，顯明法理。心也是這樣，因為因緣的緣故產生貪慾的煩惱，結合前面的日月被煙等覆蓋。『眾生雖下』總結上面所說的日月不與遮蔽物結合。其中先正面說明不結合。『若是下』解釋說明。貪就是貪的自性，說明虛妄不同於真實。不貪就是不貪的自性，說明真實不同於虛妄。不貪的心不能產生貪慾，真實不能產生虛妄。貪慾的心不能不貪，虛妄不能產生真實。『以是下』總結。這個道理就像《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中所說的自性清凈心，不染而染，染而不染。這是第一段的結束。
『諸佛菩薩永破貪等』從前面的意義出發，說明有解脫的可能性。
從下面開始是第三部分，針對上面德王『不定』的疑問，說明並非不定。從惡的因緣，心就一定會被束縛。從善的因緣，心就一定能解脫。所以不是不定。這段文字中，先開列兩種情況。一切眾生從因緣產生貪慾，這是被束縛的情況。從因緣使心解脫，這是...
【English Translation】 English version: Co-arising and ceasing.
Having briefly mentioned the preceding, next, 'summarizing with the third conclusion under 'is meaning'', summarizes the preceding content. Because of this principle, it cannot be definitively said that the mind has a pure nature or an impure nature.
From below begins the second part, addressing the preceding King Virtue's (De Wang) clinging to 'originally non-existent', clarifying that it is not the case that it originally did not exist. The mind of true consciousness (zhen shi) is originally covered by delusion; it is not that it first lacked defilement. However, the true mind does not combine with those afflictions of greed, so it is also not originally pure. Because it originally has defilement, it can be liberated. This passage is divided into two parts. The first part explains from the perspective of ordinary beings that although the mind is defiled, its essence is pure. The second part, 'All Buddhas and Bodhisattvas eternally destroy greed below,' explains the possibility of liberation from the preceding meaning. In the first part, first the Dharma is stated, then a metaphor is used, and finally a summary. According to the correspondence between the metaphor and the Dharma, the text of the original is slightly insufficient. If stated completely, it should be, 'This mind, although covered by greed, anger, and ignorance, does not combine with those afflictions of greed.' The text directly states that it does not combine and ends there, without mentioning the situation of being covered. The metaphor initially states that it is covered by smoke, etc., so it cannot be seen, which supplements what was missing earlier. The sun and moon are metaphors for the essence of the true mind, and smoke, etc., are metaphors for various afflictions such as greed. Although the sun and moon are bright, they are covered by smoke, clouds, dust, and fog. The true mind is also like this; although its nature is pure, it is covered by delusion. 'Although not seen below' is a metaphor for what was said earlier, 'does not combine with the afflictions of greed, etc.' Smoke, clouds, dust, and the hand of the Asura (Āsura) are the five obscurations. Below is the summary, revealing the Dharma principle. The mind is also like this; because of conditions, it produces the afflictions of greed, combining with the preceding sun and moon being covered by smoke, etc. 'Although sentient beings below' summarizes the above, saying that the sun and moon do not combine with the obscurations. Among them, it first directly states that they do not combine. 'If it is below' explains. Greed is the nature of greed, explaining that illusion is different from reality. Non-greed is the nature of non-greed, explaining that reality is different from illusion. A non-greedy mind cannot produce greed; reality cannot produce illusion. A greedy mind cannot be non-greedy; illusion cannot produce reality. 'With this below' concludes. This principle is like what is said in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), the self-nature pure mind, defiled yet not defiled, defiled without being defiled. This is the end of the first section.
'All Buddhas and Bodhisattvas eternally destroy greed, etc.' explains the possibility of liberation from the preceding meaning.
From below begins the third part, addressing the above King Virtue's question of 'indefinite', clarifying that it is not indefinite. From evil conditions, the mind will definitely be bound. From good conditions, the mind will definitely be liberated. Therefore, it is not indefinite. In this passage, first, two situations are listed. All sentient beings produce greed from conditions; this is the situation of being bound. From conditions, the mind is liberated; this is...
定解門。下廣釋之。先解初門。初別後結。別中有六。一為魔縛。二五欲縛。三倒見縛。四有見縛。五我見縛。六邪業縛。
初中先喻。喻中有四。一法位差別喻。雪山通喻三界出道。人喻諸魔。獼猴喻凡。懸峻之處人與獼猴不能行者喻出世道魔及余凡不能行也。或復有處獼猴能行人不能者喻上二界余凡能到魔不能至。或復有處二俱能者喻欲界地魔及余凡皆能行也。舉此為取□□住處。就之以顯魔能惑凡。
二諸魔惑凡喻。人與獼猴能行處者牒前第三。獵師以膠置案上者以五欲膠置於人天之案上也。捕獼猴者用惑凡也。問曰。五欲眾生業果何關魔事。說魔以欲置人天案此非一切。今此且舉魔所作者。如魔將女惑持世等。三凡夫被惑喻。獼猴癡故往手觸者。五根之中多先以眼視其色也。觸已粘者見生愛也。言欲脫者五根取境互相易代名為欲脫。非欲解脫。觸境皆貪斯名粘著。如是五處悉無脫者於五根中皆生著也。四為魔攝持喻。獵師杖貫負還家者邪法之杖入心名貫。攝為魔民名負還家。
下次合之。文別有五。初言險者喻佛菩薩所得正道合初段中懸峻之處。二獼猴者喻諸凡下合第二段。向前說言人與獼猴能行處者獵師粘膠置之案上故今合之。獼猴喻凡。獵師喻魔。𥼝膠喻于貪慾境界。文中略故但言喻
【現代漢語翻譯】 現代漢語譯本： 定解門。下面廣泛解釋它。首先解釋第一個門。第一個門分為別解和總結。別解中有六個方面：一是被魔束縛，二是五欲束縛，三是顛倒見束縛，四是有見束縛，五是我見束縛，六是邪業束縛。
首先是比喻。比喻中有四個方面：一是法位差別比喻。雪山普遍比喻三界和出世之道。人比喻諸魔（各種魔）。獼猴比喻凡夫。懸崖峭壁之處，人和獼猴都不能通行，比喻出世之道，魔和其餘凡夫都不能通行。或者有些地方獼猴能通行而人不能通行，比喻上二界（色界和無色界）其餘凡夫能夠到達，而魔不能到達。或者有些地方二者都能通行，比喻欲界之地，魔和其餘凡夫都能通行。舉這些是爲了說明□□（未明確）的住處，從而顯示魔能夠迷惑凡夫。
二是諸魔迷惑凡夫的比喻。人和獼猴能夠通行的地方，是呼應前面的第三種情況。獵人把膠放在案上，比喻把五欲之膠放在人天（人和天人）的案上。捕捉獼猴，是用以迷惑凡夫。問：五欲是眾生的業果，與魔事有什麼關係？說魔把慾望放在人天的案上，這並非指所有情況。現在這裡只是舉例說明魔所做的事情，例如魔派遣女子去迷惑持世（一種神）等。三是凡夫被迷惑的比喻。獼猴因為愚癡而用手去觸控，在五根（眼、耳、鼻、舌、身）之中，通常先用眼睛去看顏色。觸控之後被粘住，是見色而生愛。說想要脫離，五根獲取外境，互相交替，名為欲脫，並非真正的解脫。接觸外境都生貪念，這叫做粘著。像這樣五個地方都無法脫離，在五根中都產生執著。四是被魔攝持的比喻。獵人用棍子穿過獼猴，揹回家，邪法的棍子進入內心，叫做穿過。被攝取成為魔的子民，叫做揹回家。
下面是合解。文別有五個方面。首先說『險』，比喻佛菩薩所證得的正道，對應第一段中的懸崖峭壁之處。二是獼猴，比喻諸凡夫，對應第二段。前面說人和獼猴能夠通行的地方，獵人把粘膠放在案上，所以現在合起來說。獼猴比喻凡夫，獵人比喻魔，𥼝膠比喻貪慾境界。文中省略了，所以只說是比喻。
【English Translation】 English version: The Gate of Definitive Understanding. Below is a broad explanation of it. First, explain the first gate. The first gate is divided into separate explanations and conclusions. There are six aspects in the separate explanations: first, being bound by demons; second, being bound by the five desires; third, being bound by inverted views; fourth, being bound by views of existence; fifth, being bound by views of self; and sixth, being bound by evil karma.
First is the metaphor. There are four aspects in the metaphor: first, the metaphor of the difference in Dharma positions. Snow Mountain universally symbolizes the Three Realms and the path of liberation. People symbolize all demons. Monkeys symbolize ordinary beings. The steep and precipitous places where people and monkeys cannot pass symbolize the path of transcending the world, which demons and other ordinary beings cannot pass. Or, there are places where monkeys can pass but people cannot, symbolizing that ordinary beings in the upper two realms (the Realm of Form and the Formless Realm) can reach, but demons cannot. Or, there are places where both can pass, symbolizing that in the Realm of Desire, demons and other ordinary beings can all pass. These are cited to illustrate the dwelling place of □□ (unclear), thereby showing that demons can delude ordinary beings.
Second is the metaphor of demons deluding ordinary beings. The places where people and monkeys can pass correspond to the third situation mentioned earlier. The hunter placing glue on the table symbolizes placing the glue of the five desires on the table of humans and gods (humans and devas). Capturing monkeys is used to delude ordinary beings. Question: The five desires are the karmic results of sentient beings, what is the relationship with demonic affairs? Saying that demons place desires on the table of humans and gods does not refer to all situations. Here, we are only giving examples of what demons do, such as demons sending women to delude Dhṛtarāṣṭra (a type of god), etc. Third is the metaphor of ordinary beings being deluded. Monkeys foolishly touch the glue with their hands. Among the five roots (eye, ear, nose, tongue, body), they usually first use their eyes to see the color. Being stuck after touching means generating love upon seeing the color. Saying they want to escape, the five roots grasping external objects and alternating with each other is called 'wanting to escape,' but it is not true liberation. Generating greed upon contact with external objects is called attachment. In this way, there is no escape in all five places, and attachment arises in all five roots. Fourth is the metaphor of being seized by demons. The hunter piercing the monkey with a stick and carrying it home means the stick of evil Dharma entering the mind is called 'piercing.' Being taken as a subject of the demon is called 'carrying home'.
Below is the combined explanation. There are five aspects in the text. First, saying 'dangerous' symbolizes the correct path attained by Buddhas and Bodhisattvas, corresponding to the steep and precipitous places in the first paragraph. Second, monkeys symbolize all ordinary beings, corresponding to the second paragraph. Earlier, it was said that people and monkeys can pass in certain places, and the hunter places glue on the table, so now they are combined. Monkeys symbolize ordinary beings, hunters symbolize demons, and 𥼝 glue symbolizes the realm of greed and desire. The text is abbreviated, so it is only said to be a metaphor.
貪。三人與獼猴俱不能下重合初段。四凡夫之人五欲縛下合第三段觸皆被粘悉無得脫。五令魔波旬自在將下合第四段杖貫負歸。先合後帖。
上來魔縛。如國王下是其第二為五欲縛。得失相顯。先喻。次合。後重辯之。
云何名為系屬魔下是其第三為倒見縛。先問。次辯。后總結之。
複次若見諸法真下是其第四為有見縛。有見猶是法著我心。先辯后結。複次若見我是色下是其第五為我見縛。此乃宣說二十身見為我見矣。先辯后結。
我聲聞下是其第六為邪業縛。初辯后結。辯中初言離十二部修外典籍明無正解。不解出家寂滅業等明無正行。上來六門廣明被縛。以是因緣心共貪等總結顯過。下次廣上。從緣解脫亦非不凈是故我說心得解脫總以標舉。次別顯之。前六縛中但翻後門。若不受等明其行正。為涅槃等彰其解正。當知是下總以結嘆。是名第八總以結之。
第九德中初問。次辯。后總結之。辯中具以五德為體。初先總舉。次列。后釋。下嘆其能。菩薩修經初發五事是總舉也。於十德中后四勝進勝中初一修習對治。次一明其對治成就。次一明其正道修習正道成就。此德是其修習正道。望后道成說以為初。是故名為初發五事。次列五名。先徴后列。信者是其攝行方便。於法決定故名為
【現代漢語翻譯】 現代漢語譯本：貪婪。三個人和獼猴都無法從重疊的最初階段下來。四種凡夫俗子被五種慾望束縛，在第三階段的接觸中都被粘住，無法解脫。第五，讓魔王波旬（Māra Pāpīyas，佛教中的惡魔）隨意地用棍子串起來揹回家。先是結合，后是貼合。
以上是魔的束縛。如同國王的比喻，這是第二種，被五欲束縛。得失的相對顯現。先是比喻，然後結合，最後再次辯論。
什麼叫做被系屬於魔？這是第三種，被顛倒見束縛。先提問，然後辯論，最後總結。
再次，如果看到諸法的真實，這是第四種，被有見束縛。有見仍然是對法的執著和對自我的執著。先辯論，后總結。再次，如果看到我是色（rūpa，物質），這是第五種，被我見束縛。這實際上是宣說二十種身見（satkāya-dṛṣṭi，認為五蘊為我的錯誤見解）為我見。先辯論，后總結。
我的聲聞（Śrāvaka，聽聞佛法而證悟的弟子），這是第六種，被邪業束縛。先辯論，后總結。辯論中，首先說遠離十二部經（dvādaśāṅga-buddhavacana，佛陀的十二種教法）而修習外道典籍，說明沒有正確的理解。不理解出家寂滅的行業等，說明沒有正確的修行。以上六個方面廣泛地說明了被束縛的狀態。因為這個因緣，內心與貪婪等結合，總結並顯示過失。下次廣泛地說明以上內容。從因緣解脫，也不是不凈，因此我說心得解脫，總的用以標舉。其次分別顯示。前六種束縛中，只翻譯後面的部分。如果不接受等等，說明他們的行為是正確的。爲了涅槃（Nirvāṇa，解脫）等等，彰顯他們的理解是正確的。應當知道以下內容，總的用以總結讚歎。這叫做第八，總的用以總結。
第九種功德中，首先提問，然後辯論，最後總結。辯論中，完全以五種功德為本體。首先總的舉出，其次列舉，然後解釋。下面讚歎它的能力。菩薩（Bodhisattva，為利益眾生而發願成佛的人）修習經典，最初發起五件事，這是總的舉出。在十種功德中，后四種是勝進，勝進中，第一種是修習對治，第二種是說明其對治成就，第三種是說明其正道修習正道成就。這種功德是其修習正道。期望後面的道成就，所以說作為最初。因此叫做最初發起五件事。其次列舉五種名稱。先徵詢，后列舉。信者，是其攝取行為的方便。對於法堅定，所以叫做……
【English Translation】 English version: Greed. The three people and the monkey were unable to descend from the initial overlapping section. The four ordinary people are bound by the five desires, and in the third section of contact, they are all stuck and unable to escape. Fifth, allowing Māra Pāpīyas (the evil one in Buddhism) to freely skewer them with a stick and carry them home. First combine, then affix.
The above is the binding of Māra. Like the analogy of the king, this is the second, being bound by the five desires. The relative manifestation of gain and loss. First an analogy, then combination, and finally re-debate.
What is called being bound to Māra? This is the third, being bound by distorted views. First question, then debate, and finally summarize.
Furthermore, if one sees the truth of all dharmas, this is the fourth, being bound by the view of existence. The view of existence is still attachment to the Dharma and attachment to the self. First debate, then conclude. Furthermore, if one sees 'I am rūpa (form),' this is the fifth, being bound by the view of self. This is actually declaring the twenty kinds of satkāya-dṛṣṭi (the false view of considering the five skandhas as self) as the view of self. First debate, then conclude.
My Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings), this is the sixth, being bound by evil karma. First debate, then conclude. In the debate, it is first said that abandoning the study of the dvādaśāṅga-buddhavacana (the twelve categories of the Buddha's teachings) and practicing external scriptures shows that there is no correct understanding. Not understanding the practice of renunciation and the karma of quiescence, etc., shows that there is no correct practice. The above six aspects extensively explain the state of being bound. Because of this cause, the mind is combined with greed, etc., summarizing and revealing faults. Next, extensively explain the above content. Liberation from conditions is also not impure, therefore I say that the mind attains liberation, generally using it to indicate. Next, show them separately. In the previous six bindings, only translate the latter part. If one does not accept, etc., it shows that their actions are correct. For the sake of Nirvāṇa (liberation), etc., highlighting that their understanding is correct. One should know the following content, generally using it to conclude and praise. This is called the eighth, generally using it to conclude.
In the ninth virtue, first question, then debate, and finally summarize. In the debate, it is completely based on the five virtues as the essence. First, generally mention, then list, and then explain. Below, praise its ability. When a Bodhisattva (a being who vows to attain Buddhahood for the benefit of all beings) cultivates the scriptures, initially initiating five things, this is a general mention. Among the ten virtues, the latter four are superior progress, and among the superior progress, the first is cultivating the antidote, the second is explaining the accomplishment of the antidote, and the third is explaining the correct path of cultivation and the accomplishment of the correct path. This virtue is the cultivation of the correct path. Expecting the accomplishment of the path later, so it is said to be the initial. Therefore, it is called initially initiating five things. Next, list the five names. First inquire, then list. The believer is the expedient of gathering actions. Being firm in the Dharma, therefore it is called...
信。后四正行。前二攝福。為善不曲名為直心。防過不作說之為戒。后二攝智。親師求法名近善友。聞法博受故曰多聞。下廣釋之。信中初問次解后結。辯中有三。一對境辯信。二若沙門下嘆以顯勝。三雖有下明信離相。初中先辯。后總結之。辯中有八。如地持說。信佛法僧即以為三。信佛菩薩神通之力通前為四。信因及果通前為五。信真實義通前為七。謂信菩提有大義利。信得方便通前為八。謂信菩薩所修學道。今此所說與彼地持大同少異。信於三寶是彼初三。施有果報是彼第五。信因信果信二諦者是彼第六。信真實義信一乘道為生分三。彼中略無。亦可此言即是彼中信佛菩薩神通力也。分一為三是說自在。亦名神力。信第一義是彼第七信得義也。無上菩提義利中極名第一義。非是理義。理義是前二諦中收。信善方便是彼第八得方便也。自下第二嘆以顯勝。若沙門等所不能壞嘆其信堅。得聖人性嘆信所成。有此信者堪為佛種名聖人性。修行施等得近涅槃不墮生死嘆信利益。能離生死近大涅槃。初就施論。后類戒等。是名下結。
自下第三明信離相證實以成。故雖有信而亦不見我有此信。是為初事總以結之。次釋直心。文別有二。一就外化明其直心。二複次云何質直心下就自利行以明直心。前中先問次辯后結。
辯中初論。德王白下問答重顯。前正論中文別有二。一明菩薩正直不曲。二雖見下明心雖直而巧隨物不同世人愚直惱他。前中於生作質直者明修直心。一切生下明離曲心。一切眾生遇緣生曲舉凡顯聖。菩薩不下辯聖異凡。菩薩不爾正明異凡。何以下釋。善解諸法悉因緣者解知邪曲是生死緣。巧隨物中初明菩薩見惡不說。何以下釋。后明菩薩見善讚歎。云何下釋。先出善體。后顯贊意。為令眾生聞性發心。下重顯前贊性令人發心之義德生先難。難意如何。明有佛性自然得佛何假讚歎。文中初言如佛所說菩薩贊性令生髮心是義不然牒以直非。何以故下廣釋顯非。先徴非意。下對辯之。辯中先牒上三病人。若言遇已下就所牒中將上類下明皆自得不假嘆性。就牒前中有喻有合。今先牒喻。如來初開涅槃經時說有三種總以標舉。如來向前現病品中說有三人。故今指彼為初開時。說學行中彼為始也。下別牒之。一切眾生亦如是下牒上合文。眾生如是是總合也余是別合。先閤中人。次下後上。何故與前所說不次回上在後。欲約設難故不同前。下就設難。初言遇與不遇悉發如來云何說言贊性令生髮心。就前所牒上人設難。若過不過。悉不發下就前所牒下人設難。執上類下明皆自得不假贊性。于中難辭有六複次。相從為四。難辭六者。一
【現代漢語翻譯】 現代漢語譯本 辯中初論。德王（菩薩名）白下問答重顯。前正論中文別有二：一，明菩薩正直不曲；二，雖見下明心雖直而巧隨物，不同世人愚直惱他。前中於生作質直者，明修直心。一切生下，明離曲心。一切眾生遇緣生曲，舉凡顯聖。菩薩不下，辯聖異凡。菩薩不爾，正明異凡。何以下釋。善解諸法悉因緣者，解知邪曲是生死緣。巧隨物中，初明菩薩見惡不說。何以下釋。后明菩薩見善讚歎。云何下釋。先出善體，后顯贊意。為令眾生聞性發心。下重顯前贊性令人發心之義。德生先難。難意如何？明有佛性自然得佛，何假讚歎。文中初言如佛所說，菩薩贊性令生髮心是義不然，牒以直非。何以故下，廣釋顯非。先徴非意。下對辯之。辯中先牒上三病人。若言遇已下，就所牒中將上類下，明皆自得不假嘆性。就牒前中有喻有合。今先牒喻。如來初開涅槃經時說有三種總以標舉。如來向前現病品中說有三人，故今指彼為初開時。說學行中彼為始也。下別牒之。一切眾生亦如是下，牒上合文。眾生如是是總合也，余是別合。先閤中人。次下後上。何故與前所說不次回上在後。欲約設難故不同前。下就設難。初言遇與不遇悉發，如來云何說言贊性令生髮心。就前所牒上人設難。若過不過。悉不發下，就前所牒下人設難。執上類下，明皆自得不假贊性。于中難辭有六複次。相從為四。難辭六者：一 English version Initial discussion in the debate. The questions and answers of De Wang (a Bodhisattva's name) are repeatedly revealed. In the previous correct treatise, there are two distinctions: first, clarifying that Bodhisattvas are upright and not crooked; second, although seeing the following, it clarifies that although the mind is upright, it skillfully adapts to things, unlike ordinary people who are foolishly upright and annoy others. In the former, 'acting with integrity in life' clarifies cultivating an upright mind. 'Below all beings' clarifies being free from a crooked mind. All beings, encountering conditions, generate crookedness, exemplifying the ordinary and revealing the holy. 'Below Bodhisattvas' distinguishes the holy from the ordinary. 'Bodhisattvas are not like this' directly clarifies the difference from the ordinary. 'Why below' explains. 'Those who understand all dharmas are due to causes and conditions' understand that evil and crookedness are the causes of birth and death. In skillfully adapting to things, the first clarifies that Bodhisattvas do not speak of evil when they see it. 'Why below' explains. The latter clarifies that Bodhisattvas praise goodness when they see it. 'How below' explains. First, present the essence of goodness, then reveal the intention of praise. 'In order to make sentient beings hear the nature and generate the mind.' Below, it repeatedly reveals the meaning of praising the nature and causing people to generate the mind. De Sheng first raises a difficulty. What is the meaning of the difficulty? It clarifies that having Buddha-nature naturally attains Buddhahood, so why need praise. The initial statement in the text, 'As the Buddha said, Bodhisattvas praise the nature to make beings generate the mind, this meaning is not right,' directly refutes it. 'Why below' extensively explains the refutation. First, inquire about the meaning of the refutation. Below, respond and debate. In the debate, first cite the three sick people mentioned above. 'If it is said that encountering already below,' based on what is cited, use the above to categorize the below, clarifying that all attain it themselves and do not need to praise the nature. Based on the citation, there is a metaphor and a combination. Now, first cite the metaphor. 'When the Tathagata first opened the Nirvana Sutra, he said there are three kinds, generally using them to mark and raise.' The Tathagata said there were three people in the previous chapter on manifesting sickness, so now refer to them as the time of the initial opening. In speaking of learning and practice, that is the beginning. Below, cite them separately. 'All sentient beings are also like this below,' cite the above combined text. 'Sentient beings are like this' is the general combination, the rest are separate combinations. First combine the middle person. Next, below, then above. 'Why is it not the same as what was said before' returns the above to the back. It is intended to make it difficult, so it is different from before. Below, make it difficult. The initial statement, 'Encountering or not encountering all arise, how does the Tathagata say that praising the nature makes beings generate the mind.' Based on the above person cited earlier, make it difficult. 'If it is excessive or not excessive. All do not arise below,' based on the lower person cited earlier, make it difficult. Holding the above to categorize the below, clarifying that all attain it themselves and do not need to praise the nature. Within this, there are six repetitions of difficult words. Following each other as four. The six difficult words are: one.
【English Translation】 English version Initial discussion in the debate. The questions and answers of De Wang (a Bodhisattva's name) are repeatedly revealed. In the previous correct treatise, there are two distinctions: first, clarifying that Bodhisattvas are upright and not crooked; second, although seeing the following, it clarifies that although the mind is upright, it skillfully adapts to things, unlike ordinary people who are foolishly upright and annoy others. In the former, 'acting with integrity in life' clarifies cultivating an upright mind. 'Below all beings' clarifies being free from a crooked mind. All beings, encountering conditions, generate crookedness, exemplifying the ordinary and revealing the holy. 'Below Bodhisattvas' distinguishes the holy from the ordinary. 'Bodhisattvas are not like this' directly clarifies the difference from the ordinary. 'Why below' explains. 'Those who understand all dharmas are due to causes and conditions' understand that evil and crookedness are the causes of birth and death. In skillfully adapting to things, the first clarifies that Bodhisattvas do not speak of evil when they see it. 'Why below' explains. The latter clarifies that Bodhisattvas praise goodness when they see it. 'How below' explains. First, present the essence of goodness, then reveal the intention of praise. 'In order to make sentient beings hear the nature and generate the mind.' Below, it repeatedly reveals the meaning of praising the nature and causing people to generate the mind. De Sheng first raises a difficulty. What is the meaning of the difficulty? It clarifies that having Buddha-nature naturally attains Buddhahood, so why need praise. The initial statement in the text, 'As the Buddha said, Bodhisattvas praise the nature to make beings generate the mind, this meaning is not right,' directly refutes it. 'Why below' extensively explains the refutation. First, inquire about the meaning of the refutation. Below, respond and debate. In the debate, first cite the three sick people mentioned above. 'If it is said that encountering already below,' based on what is cited, use the above to categorize the below, clarifying that all attain it themselves and do not need to praise the nature. Based on the citation, there is a metaphor and a combination. Now, first cite the metaphor. 'When the Tathagata first opened the Nirvana Sutra, he said there are three kinds, generally using them to mark and raise.' The Tathagata said there were three people in the previous chapter on manifesting sickness, so now refer to them as the time of the initial opening. In speaking of learning and practice, that is the beginning. Below, cite them separately. 'All sentient beings are also like this below,' cite the above combined text. 'Sentient beings are like this' is the general combination, the rest are separate combinations. First combine the middle person. Next, below, then above. 'Why is it not the same as what was said before' returns the above to the back. It is intended to make it difficult, so it is different from before. Below, make it difficult. The initial statement, 'Encountering or not encountering all arise, how does the Tathagata say that praising the nature makes beings generate the mind.' Based on the above person cited earlier, make it difficult. 'If it is excessive or not excessive. All do not arise below,' based on the lower person cited earlier, make it difficult. Holding the above to categorize the below, clarifying that all attain it themselves and do not need to praise the nature. Within this, there are six repetitions of difficult words. Following each other as four. The six difficult words are: one.
明闡提有性得佛。難破佛說不作佛義。二如說何等名為一闡提下明一闡提性善不斷。難破佛說斷善根義。三如佛昔說十二部下明其闡提性善常在。難破佛說入地獄義。四佛性不斷非闡提下明性不斷。難破斷善作闡提義。五若因佛性發菩提下明有佛性自然向佛。難責如來為說法義。六從佛說因果性下明其因中定有果效能得菩提。難破佛說因無果義。相從四者。第四一難與第二同。第五一難與初難同。故下無答。宜審記知。
就初難中名遇不遇。悉不能發是義不然牒以直非。何以下釋。如是之人當得菩提略釋顯非。第二難中初牒如來斷善之言直非不然。何以下釋。不斷佛性略釋顯非。性理不斷云何說斷重釋顯非。第三難中先牒向前初功德中所說二善常列其名字。下就設難。無常可斷可墮地獄。常善不斷何故不遮。第四難中佛性不斷非一闡提自立道理。如來何故說言闡提非破佛語。
第五難中若因佛性發菩提者直舉道理。何故為說十二部經責佛為說。譬如已下廣明有性自然得佛成說不應。有兩複次。前中先喻。后合顯法。菩提之心亦如是者明諸眾生但一發心佛性力故自然得佛如河赴海。不假如來為說方得。后中先喻下合可知。
第六難中先牒直非。如佛所說因中果性非有無者是義不然。何以下釋。先徴后
【現代漢語翻譯】 現代漢語譯本： 一、明示一闡提（Icchantika，斷絕善根的人）有佛性，最終可以成佛，以此反駁佛陀所說的一闡提不能成佛的觀點。 二、如果佛陀說何種人稱為一闡提，那麼闡明一闡提的佛性本善，不會斷滅，以此反駁佛陀所說斷滅善根的觀點。 三、如果佛陀過去說過十二部經，那麼闡明一闡提的佛性本善且常在，以此反駁佛陀所說一闡提會墮入地獄的觀點。 四、佛性不會斷滅，因此不是一闡提，以此闡明佛性不斷滅的道理，反駁斷滅善根即為一闡提的觀點。 五、如果因為佛性而發起菩提心，那麼闡明具有佛性的人自然會趨向成佛，以此反駁如來為眾生說法的必要性。 六、從佛陀所說的因果關係來看，闡明因中必定具有果性，因此可以證得菩提，以此反駁佛陀所說因中無果的觀點。 以上六難，其中第四難與第二難相同，第五難與第一難相同，因此下文沒有解答。應該仔細記住。
針對第一難，認為無論是否遇到佛法都不能發起菩提心是不對的，直接否定這種說法。下面進行解釋：『如此之人應當證得菩提』，簡要解釋以顯示其錯誤。 針對第二難，首先引用如來說斷滅善根的言論，直接否定說：『不對』。下面進行解釋：『佛性不會斷滅』，簡要解釋以顯示其錯誤。『佛性之理不會斷滅，怎麼能說斷滅呢？』，再次解釋以顯示其錯誤。 針對第三難，首先引用之前在功德中所說的兩種善，常常列舉其名字。下面就此設難：無常的事物可以斷滅，可以墮入地獄；常善不斷滅，為什麼不能阻止墮入地獄呢？ 針對第四難，佛性不斷滅，因此不是一闡提，這是自立的道理。如來為什麼說一闡提呢？這不是爲了破斥佛語。
針對第五難，如果因為佛性而發起菩提心，直接提出道理：為什麼還要為眾生宣說十二部經呢？這是責怪佛陀說法。『譬如』以下廣泛闡明具有佛性的人自然可以成佛，因此說法是不必要的。這裡有兩次『複次』。 前一次先用比喻，后一次結合比喻來闡明佛法。『菩提之心也是如此』，闡明一切眾生只要發起菩提心，憑藉佛性的力量，自然可以成佛，就像河流奔向大海一樣，不需要如來為他們說法才能證得。 后一次先用比喻，然後結合比喻來闡明道理，可以理解。
針對第六難，首先引用並直接否定：『如佛所說，因中果性並非有或無，這種說法是不對的』。下面進行解釋：先提問，然後回答。
【English Translation】 English version: 1. To clarify that Icchantikas (those who have severed their roots of goodness) have Buddha-nature and can ultimately attain Buddhahood, thereby refuting the Buddha's statement that Icchantikas cannot become Buddhas. 2. If the Buddha says what kind of person is called an Icchantika, then clarify that the Buddha-nature of Icchantikas is inherently good and will not be extinguished, thereby refuting the Buddha's statement that the roots of goodness are severed. 3. If the Buddha has said in the past about the twelve divisions of scriptures, then clarify that the Buddha-nature of Icchantikas is inherently good and always present, thereby refuting the Buddha's statement that Icchantikas will fall into hell. 4. Buddha-nature will not be extinguished, therefore it is not an Icchantika, thereby clarifying the principle that Buddha-nature is not extinguished, refuting the view that severing the roots of goodness is being an Icchantika. 5. If Bodhicitta (the mind of enlightenment) arises because of Buddha-nature, then clarify that those with Buddha-nature naturally tend towards Buddhahood, thereby refuting the necessity of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) teaching the Dharma (Dharma, the teachings of the Buddha) to sentient beings. 6. From the perspective of the cause-and-effect relationship spoken by the Buddha, clarify that the nature of the fruit must be present in the cause, therefore Bodhi (Bodhi, enlightenment) can be attained, thereby refuting the Buddha's statement that there is no fruit in the cause. Among the above six difficulties, the fourth difficulty is the same as the second difficulty, and the fifth difficulty is the same as the first difficulty, so there is no answer below. It should be carefully remembered.
Regarding the first difficulty, it is incorrect to think that Bodhicitta cannot arise whether or not one encounters the Dharma. Directly deny this statement. The following explains: 'Such a person should attain Bodhi', briefly explaining to show its error. Regarding the second difficulty, first quote the Tathagata's statement about severing the roots of goodness, directly denying it by saying: 'Incorrect'. The following explains: 'Buddha-nature will not be extinguished', briefly explaining to show its error. 'The principle of Buddha-nature will not be extinguished, how can it be said to be severed?', explaining again to show its error. Regarding the third difficulty, first quote the two kinds of goodness mentioned earlier in the merits, often listing their names. The following poses a difficulty: Impermanent things can be extinguished and can fall into hell; constant goodness is not extinguished, why can't it prevent falling into hell? Regarding the fourth difficulty, Buddha-nature is not extinguished, therefore it is not an Icchantika, this is a self-established principle. Why does the Tathagata say Icchantika? This is not to refute the Buddha's words.
Regarding the fifth difficulty, if Bodhicitta arises because of Buddha-nature, directly state the principle: Why is it necessary to preach the twelve divisions of scriptures to sentient beings? This is blaming the Buddha for preaching. 'For example' below extensively clarifies that those with Buddha-nature can naturally attain Buddhahood, so preaching is unnecessary. There are two 'furthermore' here. The first time uses a metaphor first, and the second time combines the metaphor to clarify the Dharma. 'The mind of Bodhi is also like this', clarifying that as long as all sentient beings generate Bodhicitta, by the power of Buddha-nature, they can naturally attain Buddhahood, just like a river rushing to the sea, without the need for the Tathagata to preach to them in order to attain it. The second time uses a metaphor first, and then combines the metaphor to clarify the principle, which can be understood.
Regarding the sixth difficulty, first quote and directly deny: 'As the Buddha said, the nature of the fruit in the cause is neither existent nor non-existent, this statement is incorrect'. The following explains: first ask, then answer.
辯。初就譬喻明因有果成佛不然。以是下結。
下佛答之。先嘆后釋。嘆中初言善哉總嘆。有二下別。先嘆問益希中泛舉六種二人明皆希有。為取第六舉余類之。益中轉法顯正之益。枯十二等破生死益。能與魔下摧邪之益。下釋難辭。釋意如何。如中品人值友聞法則能發心。不值不聞則不能發。我就此人說贊佛性令其發心。不為上下。文中有四。一辯釋三喻。二約顯法。三一闡提亦得已下釋去難辭。四結已須贊。初段可知。第二段中約喻顯法。上品人上難辭即遣。我為中人說贊佛性令生髮心。何得就上難我不須。文顯可知。
第三段中釋去向前下人上難。難辭有六。佛但釋四。第四一難同於第二。第五一難同於第一。故無別釋。解初難中明闡提人亦有得佛不得佛義。舍闡提心即便得佛。不捨不得。不得說言一向定得。于中先明闡提亦得。所以下釋。發菩提心非闡提故。下明不得。以何緣故說闡提得徴前德王說得之言。實不得者正明不得。如命盡下喻顯不得。闡名信下釋第二難。于中文別有八複次。辯義唯二。一明佛性不斷所由。不入所斷善根中故。二明斷善為闡提義斷絕余善名闡提故。八複次中前六可解。第七番中初明闡提斷無常善名一闡提。后明佛性不同所斷。佛性是常不同無常為是不斷。非善不善不
【現代漢語翻譯】 現代漢語譯本 辯。首先用譬喻說明因果關係，成就佛果與否。用『以是下結』作總結。
下面是佛陀的回答。先讚歎后解釋。讚歎中，首先用『善哉』總括讚歎。有二，下面分別說明。先讚歎提問的利益，在希有中泛舉六種，二人說明都非常希有。爲了選取第六種，舉其他種類作為類比。利益中，轉法輪顯正法的利益。『枯十二等』破除生死輪迴的利益。『能與魔下』摧毀邪惡的利益。下面解釋難題。解釋的意義是什麼？如同中等根器的人遇到善友聽聞佛法，就能發起菩提心。不遇到不聽聞就不能發起。我就針對這種人宣說讚歎佛性，令其發起菩提心。不是爲了上等或下等根器的人。文中有四個部分。一是辯論解釋三個譬喻。二是約顯佛法。三是『一闡提亦得已下』解釋去除難題。四是總結后需要讚歎。第一段可以理解。第二段中，用譬喻來顯明佛法。上等根器的人，上面的難題立即消除。我為中等根器的人宣說讚歎佛性，令其生起菩提心。怎麼能用上等根器的人來為難我，說我不需要呢？文意顯明，可以理解。
第三段中，解釋去除針對下等根器的人提出的難題。難題有六個。佛陀只解釋了四個。第四個難題與第二個相同。第五個難題與第一個相同。所以沒有分別解釋。解釋第一個難題中，說明一闡提（Icchantika，斷善根者）的人也有得佛和不得佛的含義。捨棄一闡提的心，就能得佛。不捨棄就不能得佛。不能說一向必定能得。其中先說明一闡提也能得佛。『所以下釋』解釋原因。發起菩提心就不是一闡提的緣故。下面說明不能得佛。『以何緣故說闡提得』徵詢前面德王（Dewa Raja）所說的『得』的言論。實際上是不能得，正是說明不能得。『如命盡下』用比喻來顯明不能得。『闡名信下』解釋第二個難題。文中分別有八個『複次』。辯論的意義只有兩個。一是說明佛性（Buddha-nature）不斷的原因。因為不進入所斷的善根中。二是說明斷善是成為一闡提的意義，斷絕其餘的善，就叫做一闡提。八個『複次』中，前六個可以理解。第七個『複次』中，先說明一闡提斷絕無常的善，叫做一闡提。后說明佛性不同於所斷的。佛性是常，不同於無常，所以是不斷。非善非不善。
【English Translation】 English version Debate. First, use metaphors to clarify the cause and effect, whether or not to achieve Buddhahood. Conclude with '以是下結'.
Below is the Buddha's answer. First praise, then explain. In the praise, first use '善哉' to summarize the praise. There are two, explained separately below. First, praise the benefits of questioning, generally listing six kinds in the rare, and two people explain that they are very rare. In order to select the sixth, use other kinds as analogies. Among the benefits, the benefit of turning the Dharma wheel to reveal the right Dharma. The benefit of '枯十二等' breaking the cycle of birth and death. The benefit of '能與魔下' destroying evil. Below, explain the difficult questions. What is the meaning of the explanation? Just like people with medium roots who encounter good friends and hear the Dharma, they can arouse Bodhicitta (the aspiration for enlightenment). If they don't encounter or hear, they cannot arouse it. I am speaking and praising the Buddha-nature (Buddha-nature) for this kind of person, so that they can arouse Bodhicitta. It is not for people with superior or inferior roots. There are four parts in the text. The first is to debate and explain three metaphors. The second is to explain the Dharma by analogy. The third is to explain and remove the difficult questions from '一闡提亦得已下'. The fourth is to summarize and praise. The first paragraph can be understood. In the second paragraph, use metaphors to clarify the Dharma. For people with superior roots, the above difficult questions are immediately eliminated. I am speaking and praising the Buddha-nature for people with medium roots, so that they can arouse Bodhicitta. How can you make it difficult for me with people with superior roots, saying that I don't need it? The meaning of the text is clear and can be understood.
In the third paragraph, explain and remove the difficult questions raised for people with inferior roots. There are six difficult questions. The Buddha only explained four. The fourth difficult question is the same as the second. The fifth difficult question is the same as the first. So there is no separate explanation. In explaining the first difficult question, explain that Icchantika (斷善根者, one who has severed their roots of goodness) also has the meaning of attaining Buddhahood and not attaining Buddhahood. Abandoning the mind of Icchantika can attain Buddhahood. Not abandoning it cannot attain Buddhahood. It cannot be said that one can always attain it. Among them, first explain that Icchantika can also attain Buddhahood. '所以下釋' explains the reason. Because arousing Bodhicitta is not the reason for Icchantika. Below, explain that one cannot attain Buddhahood. '以何緣故說闡提得' asks about the words of Dewa Raja (德王, King of Virtue) who said 'attain'. In reality, one cannot attain it, which is precisely to explain that one cannot attain it. '如命盡下' uses a metaphor to clarify that one cannot attain it. '闡名信下' explains the second difficult question. There are eight '複次' (again) in the text. There are only two meanings of debate. The first is to explain the reason why Buddha-nature (佛性, Buddha-nature) is not cut off. Because it does not enter the roots of goodness that are to be cut off. The second is to explain that cutting off goodness is the meaning of becoming Icchantika, cutting off the remaining goodness is called Icchantika. Among the eight '複次', the first six can be understood. In the seventh '複次', first explain that Icchantika cuts off impermanent goodness, which is called Icchantika. Then explain that Buddha-nature is different from what is to be cut off. Buddha-nature is permanent, different from impermanence, so it is not cut off. Neither good nor not good.
同前善為是不斷。于中初明非善不善。何以下釋。先解非善。后釋非不。第八番中又善法者生已得故明相異性。性非生得辯性異相。以斷生得名一闡提就相論斷。何者是其生得善乎。信等五根宿習令成。生便得之名生得善。以何義故偏斷此善名一闡提。方便之善前已說故。斷善根時先起方便邪思惟心。後起九品重惡邪見正斷善根。前方便心斷方便善。后九重邪斷生得善。前第二句就始為言說斷方便。此就后說論斷生得。
下次解釋第三句難。如汝所言闡提有性何故不遮地獄之罪牒其難辭。下對釋之。明闡提中無有佛性故不能遮三惡道苦。是義云何。果效能遮三惡道苦。因性不能。闡提有因未有果性為是不遮。文中初明闡提無性。闡提無性云何遮下彰其不遮。前中闡提無有佛性法說明無。如王下喻。喻有八句。一眾性聞性喻。王喻眾生。箜篌喻身。聲喻佛性。性凈稱妙。聞皆愛好名心耽著情無舍離。二即告下隨聞推求喻。臣喻如來。眾性問佛性之所從名告智臣聲出何處。三大臣答下聖為開示喻。說性從於五陰中現名箜篌出。四五復語下請聖求見喻。求見性體名特聲來。五臣即答下就因辨果喻。說陰為性開曉總心名持箜篌置於五前。就因辯果故云是聲。六王語箜篌出聲已下即相求性喻。亦名求性不得喻也。箜篌出聲
【現代漢語翻譯】 現代漢語譯本 『同前善為是不斷』，意思是說，之前所說的善行是持續不斷的。這裡首先闡明『非善不善』（既非善也非不善）。接下來進行解釋。先解釋『非善』，后解釋『非不』。在第八個部分中，又說到『善法』，因為是出生后獲得的，所以表明其與生俱來的性質不同。『性非生得』是辨別性質與表象的不同。以斷絕生來就有的善，稱為『一闡提』（斷善根者），這是就表象而言的斷絕。那麼，什麼是生來就有的善呢？信等五根（信根、精進根、念根、定根、慧根）由宿世的習氣形成，出生時就具備，這被稱為『生得善』。因為什麼緣故，特別斷絕這種善，被稱為『一闡提』呢？因為方便之善（通過修行獲得的善）之前已經說過了。斷絕善根時，首先生起方便邪思惟心，然後生起九品（九個等級）的嚴重惡邪見，從而真正斷絕善根。之前的方便心斷絕了方便善，之後的九重邪見斷絕了生得善。前面的第二句是從開始的角度來說斷絕方便，這裡是從結果的角度來說斷絕生得。
下次解釋第三句的難點。如果像你所說，一闡提具有佛性，為什麼不能阻止地獄之罪？這是針對這個難題的提問。下面進行回答解釋。說明一闡提中沒有佛性，所以不能阻止三惡道（地獄、餓鬼、畜生）的痛苦。這是什麼意思呢？果效能阻止三惡道的痛苦，因性不能。一闡提有因，但沒有果性，所以不能阻止。文中首先說明一闡提沒有佛性。一闡提沒有佛性，怎麼能阻止呢？下面彰顯其不能阻止。前面說一闡提沒有佛性，是用法來說明沒有，如下面的國王的比喻。這個比喻有八句。一是眾性聞性的比喻。國王比喻眾生，箜篌（一種樂器）比喻身體，聲音比喻佛性。佛性清凈美好，聽的人都喜歡，這叫做心耽著，情感上無法舍離。二是『即告下隨聞推求喻』。大臣比喻如來，眾生問佛性從哪裡來，這叫做告訴智臣聲音從哪裡發出。三是『大臣答下聖為開示喻』。說佛性從五陰（色、受、想、行、識）中顯現，這叫做箜篌發出聲音。四是『五復語下請聖求見喻』。請求見到佛性的本體，這叫做特別的聲音傳來。五是『臣即答下就因辨果喻』。說五陰是佛性，開導總心，這叫做拿著箜篌放在五陰前面。這是就因來辨別果，所以說是聲音。六是『王語箜篌出聲已下即相求性喻』。也叫做求性不得的比喻。箜篌發出聲音
【English Translation】 English version '同前善為是不斷' (tóng qián shàn wèi shì bù duàn) means that the previously mentioned good deeds are continuous. Here, it first clarifies '非善不善' (fēi shàn bù shàn) [neither good nor not good]. Next, an explanation is given. First, '非善' (fēi shàn) [not good] is explained, then '非不' (fēi bù) [not not] is explained. In the eighth section, it is also said that '善法' (shàn fǎ) [good dharma] is different in nature because it is acquired after birth. '性非生得' (xìng fēi shēng dé) [nature is not innate] distinguishes the difference between nature and appearance. Cutting off the good that is born with is called '一闡提' (yī chǎn tí) [Icchantika, one who severs the root of goodness], which is a severance in terms of appearance. So, what is the good that is born with? The five roots of faith, etc. (信根, xìn gēn [root of faith], 精進根, jīng jìn gēn [root of vigor], 念根, niàn gēn [root of mindfulness], 定根, dìng gēn [root of concentration], 慧根, huì gēn [root of wisdom]) are formed by past habits and are possessed at birth, which is called '生得善' (shēng dé shàn) [innate good]. For what reason is this good particularly cut off and called '一闡提' (yī chǎn tí) [Icchantika]? Because the good of skillful means (方便之善, fāng biàn zhī shàn) [good acquired through practice] has already been discussed before. When severing the root of goodness, first arise the mind of skillful means and evil thoughts, and then arise nine grades of severe evil and wrong views, thereby truly severing the root of goodness. The previous mind of skillful means cuts off the good of skillful means, and the subsequent nine severe evils cut off the innate good. The previous second sentence speaks of cutting off skillful means from the beginning, and here it speaks of cutting off innate good from the result.
Next time, explain the difficulty of the third sentence. If, as you say, Icchantikas have Buddha-nature, why can't they prevent the sins of hell? This is a question addressing this difficulty. The following is the answer and explanation. It explains that there is no Buddha-nature in Icchantikas, so they cannot prevent the suffering of the three evil realms (地獄, dì yù [hell], 餓鬼, è guǐ [hungry ghost], 畜生, chù shēng [animal]). What does this mean? The fruit-nature can prevent the suffering of the three evil realms, but the cause-nature cannot. Icchantikas have the cause but not the fruit-nature, so they cannot prevent it. The text first explains that Icchantikas have no Buddha-nature. Icchantikas have no Buddha-nature, how can they prevent it? The following highlights their inability to prevent it. The previous statement that Icchantikas have no Buddha-nature uses dharma to explain the absence, like the following analogy of the king. This analogy has eight sentences. The first is the analogy of the hearing of the nature of the masses. The king is analogous to sentient beings, the 箜篌 (kōng hóu) [konghou, a type of musical instrument] is analogous to the body, and the sound is analogous to Buddha-nature. Buddha-nature is pure and wonderful, and those who hear it like it, which is called mind attachment, and emotionally cannot let go. The second is '即告下隨聞推求喻' (jí gào xià suí wén tuī qiú yù) [the analogy of seeking after hearing]. The minister is analogous to the Tathagata, and sentient beings ask where the Buddha-nature comes from, which is called telling the wise minister where the sound comes from. The third is '大臣答下聖為開示喻' (dà chén dá xià shèng wèi kāi shì yù) [the analogy of the minister answering and the sage revealing]. Saying that Buddha-nature appears from the five skandhas (色, sè [form], 受, shòu [feeling], 想, xiǎng [perception], 行, xíng [volition], 識, shí [consciousness]) is called the konghou making a sound. The fourth is '五復語下請聖求見喻' (wǔ fù yǔ xià qǐng shèng qiú jiàn yù) [the analogy of requesting to see the sage after speaking five times]. Requesting to see the essence of Buddha-nature is called a special sound coming. The fifth is '臣即答下就因辨果喻' (chén jí dá xià jiù yīn biàn guǒ yù) [the analogy of distinguishing the fruit from the cause after the minister answers]. Saying that the five skandhas are Buddha-nature, guiding the general mind, is called holding the konghou in front of the five skandhas. This is distinguishing the fruit from the cause, so it is said to be sound. The sixth is '王語箜篌出聲已下即相求性喻' (wáng yǔ kōng hóu chū shēng yǐ xià jí xiāng qiú xìng yù) [the analogy of seeking nature from appearance after the king says the konghou makes a sound]. It is also called the analogy of not being able to seek nature. The konghou makes a sound.
總相求性。求不得方性不顯了名聲不出。即斷絃下別相求性。隨一一陰破折分張求性不得名斷絃等聲亦不出。七王即瞋下不解謗聖喻。八臣白王下聖為解釋喻。夫取聲者法不如是呵情妄取。以眾緣下顯示證儀具行方見。名以眾緣巧修乃悟名善方便聲乃出耳。
下合顯法。佛性如是合初句中箜篌聲也。無有者因菩薩住處合第六句求聲不得。方便可見合第八句方便聲出。以可見故得菩提者見得成佛也。上來廣明闡提無性。
下明不遮闡提不見。云何能遮正明不遮。若一闡提有信已下反顯不遮。以不信下順顯不遮如汝所說乳無酪下釋第六難。先牒難辭。下對顯非。于中初法次喻后合。法中愚人作如是說呵邪乖正。智終不言辯正異邪。何以下釋。以無性故智不言有。喻中三句。一無緣下出證酪本無。二如水乳下異緣不出證酪本無。三頗求下得緣方出證酪本無。下合顯法。佛性如是合乳酪性假緣可見。假緣可得合得頗求即便成酪。待緣后成即是無性合若本有何故待緣。上來廣答。
以是義故常贊人善名質直心結答上問。
前就化他。下就自行明質直心。先問次辯。后嘆下結。辯中菩薩常不犯惡離過心直設有過下悔過心直。初明悔過。若人問下寄問顯直。有五問答。文皆可知。以直心下嘆以顯益。信有佛
【現代漢語翻譯】 現代漢語譯本：總的來說，如果想要探求『性』（自性、本性），但求之而不得，那麼『性』就不會顯現，名聲也不會傳揚。這就好比在斷了弦的箜篌下，分別探求『性』。隨著每一根琴絃的斷裂、折斷、分散，想要從中探求『性』也是不可能的，斷絃等聲音也不會發出。『七王即瞋下』是指沒有理解誹謗聖人的比喻。『八臣白王下』是指聖人爲了國王解釋比喻。想要發出聲音，方法不是這樣的，不要憑感情妄取。『以眾緣下』是顯示證悟的儀軌，只有具足修行才能見到。這就是說，通過各種因緣巧妙地修行才能領悟，這就是善巧方便，聲音才能發出。 下面是結合事例來顯明佛法。『佛性如是』是結合初句中的箜篌聲。『無有者因菩薩住處』是結合第六句的求聲不得。『方便可見』是結合第八句的方便聲出。因為（佛性）可以通過方便見到，所以得到菩提，也就是見性成佛。上面廣泛地闡明了一闡提（斷善根者）沒有佛性。 下面說明不會遮蔽一闡提不見佛性。『云何能遮』是正面說明不會遮蔽。『若一闡提有信已下』是從反面顯示不會遮蔽。『以不信下』是從順的方面顯示不會遮蔽，就像你所說的『乳無酪下』是解釋第六個難題。先引述難題的措辭。下面針對性地顯明其錯誤。其中先說法理，再用比喻，最後是法理結合。法理中，愚人會這樣說，這是呵斥邪見，匡正錯誤。智者最終不會說，這是辨別正邪。『何以下釋』是解釋原因。因為沒有自性，所以智者不會說有。比喻中有三句。一是『無緣下』，說明本來就沒有產生酪的因緣。二是『如水乳下』，說明不同的因緣不能產生酪，證明酪本來就沒有。三是『頗求下』，說明得到因緣才能產生酪，證明酪本來就沒有。下面是法理結合。『佛性如是』是結合乳酪的自性是假借因緣才能顯現。『假緣可得』是結合得到因緣就能製成乳酪。等待因緣成熟后才能形成，這就是無自性，結合『若本有何故待緣』（如果本來就有，為什麼還要等待因緣）。上面廣泛地回答了問題。 『以是義故常贊人善名質直心結』是回答上面關於質直心的問題，因為這個道理所以要常常讚美別人的優點，這叫做質直心。 前面是就教化他人而言。下面就自身修行來說明質直心。先提問，再辯論，最後讚歎並總結。辯論中，菩薩常常不犯惡行，遠離過失，心是正直的；即使有過失，也能懺悔，心也是正直的。先說明懺悔過錯。『若人問下』是借提問來顯明正直。有五個問答，文中的意思都可以理解。『以直心下』是讚歎正直心，以此來顯示它的益處。相信有佛。
【English Translation】 English version: In general, if one seeks '性' (svabhava, self-nature), but cannot find it, then '性' will not manifest, and its name will not be known. This is like seeking '性' from a broken string of a Kukkura (lute). As each string is broken, snapped, and scattered, it is impossible to seek '性' from them, and sounds like 'broken string' will not be produced. '七王即瞋下' refers to not understanding the metaphor of slandering the saints. '八臣白王下' refers to the saints explaining the metaphor to the king. If one wants to produce sound, this is not the way; do not grasp at it based on emotional delusion. '以眾緣下' shows the proper procedure for realization; only with complete practice can one see it. That is to say, only through skillful practice with various causes and conditions can one realize it; this is skillful means, and only then can the sound be produced. The following combines examples to reveal the Dharma. '佛性如是' (Such is Buddha-nature) combines with the sound of the Kukkura in the first sentence. '無有者因菩薩住處' (Those who do not have it, because of the place where Bodhisattvas dwell) combines with the inability to find the sound in the sixth sentence. '方便可見' (Skillful means can be seen) combines with the production of sound through skillful means in the eighth sentence. Because (Buddha-nature) can be seen through skillful means, one attains Bodhi, which is to say, seeing one's nature and becoming a Buddha. The above extensively explains that an Icchantika (one who has severed their roots of goodness) has no Buddha-nature. The following explains that it does not obscure the Icchantika from seeing Buddha-nature. '云何能遮' (How can it obscure?) directly states that it does not obscure. '若一闡提有信已下' (If an Icchantika has faith, etc.) shows from the opposite side that it does not obscure. '以不信下' (Because of non-belief, etc.) shows from the direct side that it does not obscure, just as you said '乳無酪下' (Milk has no cheese, etc.) is explaining the sixth difficulty. First, it quotes the wording of the difficulty. Below, it specifically reveals its error. Among them, first is the principle, then the metaphor, and finally the combination of principle and metaphor. In the principle, a fool would say this, which is to rebuke heresy and correct errors. A wise person would ultimately not say this, which is to distinguish between right and wrong. '何以下釋' (Why is the following explanation?) explains the reason. Because there is no self-nature, the wise person would not say there is. There are three sentences in the metaphor. First, '無緣下' (Without conditions, etc.) explains that there is originally no condition for producing cheese. Second, '如水乳下' (Like water and milk, etc.) explains that different conditions cannot produce cheese, proving that cheese originally does not exist. Third, '頗求下' (If one seeks, etc.) explains that one can produce cheese by obtaining the conditions, proving that cheese originally does not exist. Below is the combination of principle and metaphor. '佛性如是' (Such is Buddha-nature) combines with the fact that the nature of milk and cheese can only be revealed through borrowed conditions. '假緣可得' (Borrowed conditions can be obtained) combines with the fact that one can make cheese by obtaining the conditions. Waiting for the conditions to mature before it can be formed is the same as no self-nature, combining with '若本有何故待緣' (If it originally exists, why wait for conditions?). The above extensively answers the question. '以是義故常贊人善名質直心結' (Therefore, constantly praising the goodness of others is called a direct mind) answers the above question about the direct mind, because of this reason, one should always praise the advantages of others, which is called a direct mind. The previous was in terms of teaching others. The following explains the direct mind in terms of one's own practice. First, ask a question, then debate, and finally praise and conclude. In the debate, Bodhisattvas often do not commit evil deeds, stay away from faults, and their minds are upright; even if they have faults, they can repent, and their minds are also upright. First, explain repentance. '若人問下' (If someone asks, etc.) uses a question to reveal uprightness. There are five questions and answers, and the meaning in the text can be understood. '以直心下' (With a direct mind, etc.) praises the direct mind, using this to show its benefits. Believe that there is a Buddha.
性順理之益。不名闡提離邪之益。名佛弟子歸正之益。若受衣等消施之益。是名下結。
次明持戒。先問。次辯。后總結之。辯中初離凡夫之過次離小乘。后修大乘。離凡過中句別有三。一離凡夫異求之過。不為生天不意恐怖而持禁戒。二離外道邪戒之過。不受狗戒雞牛戒等。三離凡夫毀犯之過。不邪四重名不破戒。離重方便名不缺戒。不犯輕過名不瑕戒。離輕方便名不雜戒。此離凡過。不求小果名為不作聲聞之戒。此句明離小乘之過。下明修大。受尸羅戒學戒方便。得具不慢戒成離相。
次明近友。先問。次辯。后總結之。辯中先明菩薩善友。次明佛友。我身即是就已總指。是故能斷富伽羅下舉其性昔十二種事顯已真友。以是義下總嘆友益令人親近。何故阿難說半梵行不知性因。從支生故。佛知今善及與往因皆從友生故說具行。是名下結。
次明多聞。先問次辯。六番簡要令人量分而聽受之。是名下結。
上來廣釋。自下第四嘆其行能。于中初明依前五種能起自利。如父母下明能利他。前自利中先開三門。難作能作是精進行。難忍能忍是忍辱行。難施能施是其檀行。次辯其相。后明離著雖復能作不念我作就初離著。忍施如是類后兩門。
下利他中初起慈行。若子遇下明起悲行。于諸
【現代漢語翻譯】 現代漢語譯本： 性順理之益，不是指闡提（icchantika，斷善根者）脫離邪見的利益，而是指佛弟子歸於正道的利益。如果接受衣服等物的施捨而獲得的利益，這被稱為下結（lower fetters）。 接下來闡明持戒。先提問，然後辨析，最後總結。在辨析中，首先遠離凡夫的過失，其次遠離小乘的過失，最後修習大乘。遠離凡夫過失的部分，句子分別有三種含義：一是遠離凡夫異求的過失，不爲了生天，也不因為恐懼而持守禁戒；二是遠離外道邪戒的過失，不接受狗戒、雞牛戒等；三是遠離凡夫毀犯的過失，不邪淫、不犯四重戒，這稱為不破戒；遠離犯重戒的方便，稱為不缺戒；不犯輕微的過失，稱為不瑕戒；遠離犯輕戒的方便，稱為不雜戒。以上是遠離凡夫的過失。不追求小乘的果報，這稱為不作聲聞之戒。這句說明遠離小乘的過失。下面闡明修習大乘，受持尸羅戒（śīla，戒律），學習戒律的方便，獲得具足不慢的戒律，成就離相。 接下來闡明親近善友。先提問，然後辨析，最後總結。在辨析中，首先闡明菩薩善友，其次闡明佛友。『我身即是』，這是就已有的總的指代。所以能夠斷除富伽羅（pudgala，補特伽羅，意為『人』或『有情』）等，下面列舉其本性過去十二種事蹟，顯示是真正的朋友。『以是義』下面總贊善友的利益，令人親近。為什麼阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）說半梵行（brahmacarya，清凈行）？因為不知性因，是從枝節產生的緣故。佛知道現在的善行以及往昔的因緣，都是從善友產生的，所以說具足梵行。『是名』下面總結。 接下來闡明多聞。先提問，然後辨析，用六種方式簡要說明，使人衡量自己的能力而聽聞受持。『是名』下面總結。 上面是廣泛的解釋。從下面第四部分開始，讚歎其行持能力。其中首先闡明依靠前面的五種方法能夠發起自利。『如父母』下面闡明能夠利益他人。前面的自利部分，首先開啟三個方面：難作能作是精進行（vīrya，精進）；難忍能忍是忍辱行（kṣānti，忍辱）；難施能施是其檀行（dāna，佈施）。接下來辨析其相狀，然後闡明離著，即使能夠做到也不認為是我所作，這是最初的離著。忍辱和佈施也是如此，是後面兩個方面。 下面在利他中，首先發起慈行（maitrī，慈愛）。『若子遇』下面闡明發起悲行（karuṇā，悲憫）。對於諸
【English Translation】 English version: The benefit of aligning with principle is not the benefit of an icchantika (one who has severed their roots of goodness) departing from wrong views, but the benefit of a Buddha's disciple returning to the right path. If one receives the benefit of offerings such as clothing, this is called the lower fetters. Next, explaining the upholding of precepts. First, a question is posed, then an analysis, and finally a conclusion. Within the analysis, first, one departs from the faults of ordinary beings, then from the faults of the Small Vehicle (Hinayana), and finally cultivates the Great Vehicle (Mahayana). In the section on departing from the faults of ordinary beings, the sentences each have three meanings: first, departing from the fault of ordinary beings seeking different things, not upholding precepts for the sake of being born in the heavens, nor out of fear; second, departing from the faults of heretical precepts of external paths, not accepting dog precepts, chicken precepts, cow precepts, etc.; third, departing from the faults of ordinary beings violating precepts, not engaging in improper sexual conduct, not violating the four major precepts, this is called not breaking precepts; avoiding the means to violate major precepts is called not lacking precepts; not committing minor transgressions is called not flawed precepts; avoiding the means to commit minor transgressions is called not mixed precepts. The above is departing from the faults of ordinary beings. Not seeking the fruits of the Small Vehicle is called not practicing the precepts of a Śrāvaka (one who listens to the Buddha's teachings). This sentence explains departing from the faults of the Small Vehicle. Below, it explains cultivating the Great Vehicle, receiving the Śīla (precepts), learning the means of precepts, obtaining complete precepts without arrogance, and accomplishing detachment from characteristics. Next, explaining associating with good friends. First, a question is posed, then an analysis, and finally a conclusion. Within the analysis, first, it explains Bodhisattva good friends, then it explains Buddha friends. 'My body is,' this is a general reference to what already exists. Therefore, it is able to cut off pudgala (person or sentient being), below listing its nature and past twelve kinds of deeds, showing it to be a true friend. 'By this meaning' below generally praises the benefits of good friends, causing people to draw near. Why did Ānanda (one of the Buddha's ten great disciples, known for his strong memory) say half of brahmacarya (pure conduct)? Because he did not know the cause of nature, it is because it arises from branches. The Buddha knows that present good deeds and past causes all arise from good friends, therefore he says complete brahmacarya. 'Is named' below concludes. Next, explaining extensive learning. First, a question is posed, then an analysis, using six methods to briefly explain, causing people to measure their abilities and listen and receive. 'Is named' below concludes. The above is a broad explanation. From the fourth part below, it praises its ability to practice. Among them, first, it explains that relying on the previous five methods can initiate self-benefit. 'Like parents' below explains being able to benefit others. In the previous self-benefit section, first, it opens three aspects: difficult to do, able to do is vīrya (diligence); difficult to endure, able to endure is kṣānti (patience); difficult to give, able to give is dāna (generosity). Next, it analyzes its characteristics, then explains detachment, even if able to do, not thinking it is my doing, this is the initial detachment. Patience and generosity are also like this, they are the latter two aspects. Below, in benefiting others, first, it initiates maitrī (loving-kindness). 'If a child encounters' below explains initiating karuṇā (compassion). Regarding all
眾生不瞋喜下明喜舍行。慈中先喻后合可知。悲中先喻。喻中初明有病為治。后不計恩。下合顯法。先合為治。終不念下合不計恩。于中初先不念自己為生除惱。先順后反。唯作念下無念眾生可為說法令斷煩惱。下明喜舍。于諸眾生不瞋是喜不喜是舍。初先正辯。德王白下問答重顯。前正辯中初先法說。菩薩于生不瞋不喜略舉喜舍。何以下釋。以善修集空三昧故不生瞋喜。次以喻顯。林喻菩薩。火等喻于能惱之人。而是林下喻無瞋喜。下合可知。
下重顯之。顯前善修空三昧義。德王先問。如來次答。答中不盡下重顯之。就初問中先為兩定。法性自空是一定也。空空故空是二定也。法體不空以其空觀強破使空名空空故空。下就設難。若性自空不應修空然後見空就初設難。云何如來言修見空結非聖言。若性不空雖復修空不能令空就後設難。法體不空何觀能空。
下佛答之。于中初明法體自空翻答后難。以相似下明由菩薩修空見空翻答初難。前中初言法性本空總立空義。何以下釋。先徴后解。一切諸法不可得故總釋法空。色性已下隨法別解。先就色論。后類余法。色不可得總明色空。下廣釋之。云何色性徴問起發。下對辯釋。明非有無為色體性。文別有四。一約四大明非有無。二約青等明非有無。三牒正破邪
【現代漢語翻譯】 現代漢語譯本 眾生不嗔（chēn，怨恨）喜下明喜舍行。慈中先喻后合可知。悲中先喻。喻中初明有病為治，后不計恩。下合顯法。先合為治，終不念下合不計恩。于中初先不念自己為生除惱，先順后反。唯作念下無念眾生可為說法令斷煩惱。下明喜舍。于諸眾生不嗔是喜，不喜是舍。初先正辯。德王（Deva Raja）白下問答重顯。前正辯中初先法說。菩薩于生不嗔不喜略舉喜舍。何以下釋。以善修集空三昧（Śūnyatā-samādhi）故不生嗔喜。次以喻顯。林喻菩薩，火等喻于能惱之人。而是林下喻無嗔喜。下合可知。
下重顯之。顯前善修空三昧義。德王先問，如來（Tathāgata）次答。答中不盡下重顯之。就初問中先為兩定。法性自空是一定也，空空故空是二定也。法體不空以其空觀強破使空名空空故空。下就設難。若性自空不應修空然後見空就初設難。云何如來言修見空結非聖言。若性不空雖復修空不能令空就後設難。法體不空何觀能空。
下佛答之。于中初明法體自空翻答后難。以相似下明由菩薩修空見空翻答初難。前中初言法性本空總立空義。何以下釋。先徴后解。一切諸法不可得故總釋法空。色性已下隨法別解。先就色論，后類余法。色不可得總明色空。下廣釋之。云何色性徴問起發。下對辯釋。明非有無為色體性。文別有四。一約四大明非有無，二約青等明非有無，三牒正破邪
【English Translation】 English version The section on 'not being angry towards sentient beings' explains the practice of joy and equanimity. In compassion, a metaphor is presented first, followed by a synthesis, which is understandable. In sorrow, a metaphor is presented first. In the metaphor, it is initially clarified that having illness is a condition to be cured, and then there is no regard for gratitude. The following synthesis reveals the Dharma. The initial synthesis is about curing, and the final 'not remembering' synthesizes 'not regarding gratitude'. Within this, initially, one does not think of oneself first to remove suffering for the sake of life, first following the conventional order and then reversing it. Only with the thought of 'no sentient beings' can one speak the Dharma to cause them to sever afflictions. The following explains joy and equanimity. Not being angry towards all sentient beings is joy; not being joyful is equanimity. Initially, there is a correct debate. Deva Raja's (德王) question and answer below re-emphasize this. In the preceding correct debate, the Dharma is first explained. Bodhisattvas briefly mention joy and equanimity regarding life, without anger or joy. What follows explains this. Because of well cultivating the Śūnyatā-samādhi (空三昧), anger and joy do not arise. Next, a metaphor is used to reveal this. The forest is a metaphor for the Bodhisattva; fire and the like are metaphors for those who can cause annoyance. But the forest below is a metaphor for the absence of anger and joy. The following synthesis is understandable.
The following re-emphasizes this, revealing the meaning of well cultivating the Śūnyatā-samādhi. Deva Raja asks first; the Tathāgata (如來) answers next. If the answer is not exhaustive, it is re-emphasized below. In the initial question, two determinations are made first. The self-emptiness of Dharma-nature is one determination; emptiness of emptiness is the second determination. The essence of Dharma is not empty, but the view of emptiness forcefully breaks it, causing it to be empty, hence the name 'emptiness of emptiness'. The following poses a difficulty. If the nature is self-empty, one should not cultivate emptiness and then see emptiness. This is the initial difficulty. Why does the Tathāgata say that cultivating and seeing emptiness binds, which is not a holy word? If the nature is not empty, even if one cultivates emptiness, one cannot make it empty. This is the difficulty posed later. If the essence of Dharma is not empty, what contemplation can empty it?
The Buddha answers below. Within this, initially, it is clarified that the essence of Dharma is self-empty, reversing the later difficulty. The following uses similarity to clarify that the Bodhisattva cultivates emptiness and sees emptiness, reversing the initial difficulty. In the preceding section, the initial words 'the nature of Dharma is originally empty' establish the meaning of emptiness in general. What follows explains this. First, there is a question, then an explanation. Because all Dharmas are unattainable, the emptiness of Dharma is explained in general. The nature of form and below explains separately according to the Dharma. First, form is discussed, then the remaining Dharmas are categorized. The unattainability of form explains the emptiness of form in general. The following broadly explains this. How is the nature of form? A question is raised to initiate. The following responds with a debate and explanation, clarifying that the essence of form is neither existent nor non-existent. There are four distinctions in the text. First, it explains non-existence and existence in terms of the four great elements; second, it explains non-existence and existence in terms of blue and the like; third, it repeats the correct and refutes the incorrect.
。四結成空義。初中約就地水火風破遣色相。破之云何。色非地等明色非有。不離地等彰色非無。是義云何。色者是其四大家相如鏡中像。大是色體如即像鏡。就大別分色相不立故非地等四大和合。色相存立故說不離。第二段中約就青等破遣色性。破之云何。非青黃等明色非有。不離青等彰色非無。是義云何。色者正以質礙為性。青黃赤等是色之相。相別礙通。彼青黃等虛幻不真。如陽炎水相有性無。性既不有。知復說何以為定礙故非青等。即就青等義說為礙故言不離。自下第三牒正破邪。非有非無是牒正也。非有牒前非地水等非青黃等。非無牒前不離地等不離青等。云何當言色有自性是破邪也。既非有無雲何有性。自下第四結成空義。以性叵得故說為空。此明色空。一切如是類顯余法。
上來廣明法性自空翻答后難。
下明菩薩修空見空翻答前難。由凡計有故須菩薩修空見空。文別有四。一明凡夫見有所由。由見諸法續相似相。二明菩薩見空所以。以修向前信等五事故能見空。三若沙門下就前凡夫明有見過。若沙門等舉有見人。此等乖理故偏舉之。見法不空舉有見情。下彰其過。非沙門等明其人非。不得修等彰其行非。謂不能得涅槃因果違聖順魔。四一切法本自空下明前菩薩修空見空。于中有二。一以
【現代漢語翻譯】 現代漢語譯本：四、以四結來成就空性的意義。首先，第一部分是通過地、水、火、風來破除色相。如何破除呢？說『色不是地等』，是說明色並非實有；說『不離地等』，是彰顯色並非全無。這是什麼意思呢？色，是四大（地、水、火、風，構成物質世界的四種基本元素）相互依存而顯現的，就像鏡中的影像。四大是色的本體，『如』就是影像所依賴的鏡子。從四大分別來看，色相無法獨立存在，所以說『非地等』，即不是地、水、火、風的簡單和合。而色相的存立，又說明它與四大不可分離，所以說『不離』。 第二段中，是通過青、黃等顏色來破除色的自性。如何破除呢？說『非青黃等』，是說明色並非實有；說『不離青等』，是彰顯色並非全無。這是什麼意思呢？色，其本質特性是具有質礙性（阻礙和佔據空間）。青、黃、赤等是色的表現形態。形態各異，但質礙性是共通的。那些青黃赤等顏色，虛幻不真實，如同陽焰（陽光下的海市蜃樓）中的水，只是表象，沒有真實的自性。自性既然不存在，又有什麼可以被確定為質礙性的呢？所以說『非青等』。但從青等顏色的角度來說，它們又體現了質礙性，所以說『不離』。 從下面第三部分開始，是辨析正見，破除邪見。『非有非無』，這是辨析正見。『非有』，對應前面說的『非地水等』、『非青黃等』；『非無』，對應前面說的『不離地等』、『不離青等』。『云何當言色有自性』，這是破除邪見。既然既非實有，也非全無，又怎麼能說色有自性呢？ 從下面第四部分開始，是總結成就空性的意義。因為自性不可得，所以說色是空性的。這說明了色的空性。一切其他事物都可以此類推。 上面廣泛地闡明了法性本自空寂，從而反過來回答了後面的疑問。 下面闡明菩薩通過修習空性而證悟空性，從而反過來回答了前面的疑問。因為凡夫執著于實有，所以需要菩薩修習空性，證悟空性。這一部分可以分為四個方面。一是說明凡夫執著于實有的原因。因為他們看到諸法相續不斷，相似相生。 二是說明菩薩證悟空性的原因。因為他們修習了前面的信等五事（信、精進、念、定、慧五種修行），所以能夠證悟空性。 三、『若沙門下』，是從前面的凡夫角度說明他們持有錯誤的見解。『若沙門等』，是舉例說明持有實有見解的人。這些人違背真理，所以特別舉出他們。他們認為法不是空性的，這是舉例說明他們持有實有見解的情形。下面是彰顯他們的過失。『非沙門等』，是說明他們不配稱為沙門等修行人；『不得修等』，是彰顯他們的行為不正確。也就是說，他們不能獲得涅槃的因果，違背聖道，順從魔道。 四、『一切法本自空下』，是說明前面的菩薩通過修習空性而證悟空性。其中又可以分為兩個方面。一是...
【English Translation】 English version: Four, the meaning of accomplishing emptiness through the four conclusions. Initially, the first part is about breaking down the form aspect through earth, water, fire, and wind. How is it broken down? Saying 'form is not earth, etc.' clarifies that form is not existent; saying 'not apart from earth, etc.' reveals that form is not non-existent. What is the meaning of this? Form is the mutual dependence of the four great elements (earth, water, fire, and wind, the four basic elements that constitute the material world), like an image in a mirror. The four great elements are the substance of form, and 'like' is the mirror on which the image depends. When viewed separately from the four great elements, the form aspect cannot be established independently, so it is said 'not earth, etc.,' meaning not a simple combination of earth, water, fire, and wind. The existence of the form aspect, however, indicates that it is inseparable from the four great elements, so it is said 'not apart from'. In the second section, the nature of form is broken down through colors such as blue and yellow. How is it broken down? Saying 'not blue, yellow, etc.' clarifies that form is not existent; saying 'not apart from blue, etc.' reveals that form is not non-existent. What is the meaning of this? The essential characteristic of form is its quality of obstruction (obstructing and occupying space). Blue, yellow, red, etc., are the manifestations of form. The forms are different, but the quality of obstruction is common. Those blue, yellow, red, etc., colors are illusory and unreal, like water in a mirage (heat haze under the sun), which is just an appearance without true nature. Since the nature does not exist, what can be determined as the quality of obstruction? Therefore, it is said 'not blue, etc.' But from the perspective of colors such as blue, they embody the quality of obstruction, so it is said 'not apart from'. From the third part below, it is about distinguishing correct views and refuting wrong views. 'Neither existent nor non-existent' is distinguishing correct views. 'Not existent' corresponds to what was said earlier, 'not earth, water, etc.,' 'not blue, yellow, etc.'; 'not non-existent' corresponds to what was said earlier, 'not apart from earth, etc.,' 'not apart from blue, etc.' 'How can it be said that form has its own nature?' This is refuting wrong views. Since it is neither existent nor non-existent, how can it be said that form has its own nature? From the fourth part below, it is summarizing the meaning of accomplishing emptiness. Because self-nature is unattainable, it is said that form is empty. This explains the emptiness of form. Everything else can be inferred by analogy. The above extensively explains that the nature of phenomena is inherently empty, thereby answering the later questions in reverse. Below, it explains that Bodhisattvas realize emptiness through cultivating emptiness, thereby answering the earlier questions in reverse. Because ordinary people are attached to existence, Bodhisattvas need to cultivate emptiness and realize emptiness. This part can be divided into four aspects. First, it explains the reason why ordinary people are attached to existence. Because they see that all phenomena continue to arise in succession, with similar appearances. Second, it explains the reason why Bodhisattvas realize emptiness. Because they cultivate the five factors of faith, etc. (faith, diligence, mindfulness, concentration, and wisdom), they are able to realize emptiness. Third, 'If the Shramanas below' explains from the perspective of the previous ordinary people that they hold wrong views. 'If the Shramanas (Buddhist monks) etc.' is an example of people who hold views of existence. These people violate the truth, so they are specifically mentioned. They believe that the Dharma is not empty, which is an example of their holding views of existence. Below is to highlight their faults. 'Not Shramanas, etc.' explains that they are not worthy to be called Shramanas, etc.; 'cannot cultivate, etc.' highlights that their actions are incorrect. That is, they cannot obtain the cause and effect of Nirvana, violating the holy path and following the path of demons. Fourth, 'All dharmas are inherently empty below' explains that the previous Bodhisattvas realize emptiness through cultivating emptiness. It can be divided into two aspects. One is...
法顯心。由法性空故令菩薩修空見空。二如鹽下以心顯法。由習空想故令諸法不空作空。前據真諦故說性空令菩薩見。后就世諦故說菩薩修空三昧不空使空。前中初言法本性空。亦因菩薩修空見空當法正辯。由法性空故令菩薩修而見空。理雖常空。人迷不見。故因修空方始見空。下以喻顯。于中先舉無常力為喻。如一切法性無常故滅能滅之分段無常。先順后反。有為之法有生相故生能生之有滅相故滅能滅之是念無常。以色心礙體有可生可滅義故。法外四相能生能滅。下復舉其苦義為喻。良以諸法性是苦故苦能苦之。第二以心顯法之中先舉八喻。如鹽性咸喻修空想。心咸異物喻能空法。余亦如是。下合可知。
前問次答。於前義中有難解者下重顯之。德王先問。后佛為釋。問中兩門。一對上後段以心顯法執法性有難定是倒。二若空三昧唯見空下對向初段以法顯心執法定無難定無見。前中德王復作是言若鹽能令非咸作咸牒舉前喻。修空三昧若如是者牒舉前合。后徴顯過當如是定非善非妙。性是顛倒是乖法理所以非善。定不稱法故曰非妙。觀有作空故生顛倒。就后難中若空三昧唯見空者牒上菩薩修空見空。下就設難。空是無法為何所見。下佛答中先解初難。汝言空無為何見下釋去後難。前中有三。二翻前難辭明空三昧
【現代漢語翻譯】 現代漢語譯本：法顯心（Dharma-revealing mind）。因為法的自性是空（emptiness），所以讓菩薩修習空觀，見到空性。二、如同用鹽來顯現味道一樣，用心來顯現法。因為習慣於空想，所以讓諸法不是空也當作空。前面是根據真諦（ultimate truth），所以說自性是空，讓菩薩見到。後面是就世俗諦（conventional truth），所以說菩薩修習空三昧（samadhi of emptiness），不是空也使之為空。前面，最初說法的本性是空，也是因為菩薩修習空觀，見到空性，才對法進行正確的辨析。因為法的自性是空，所以讓菩薩修習而見到空性。道理雖然一直是空，但人們迷惑而不能見到，所以因為修習空觀才開始見到空性。下面用比喻來顯現。其中先舉無常的力量作為比喻。如一切法的自性是無常，所以滅能滅的分段無常。先順后反。有為法有生相，所以生能生之；有滅相，所以滅能滅之，這是念無常。因為色心有障礙，體有可生可滅的意義，所以法外四相能生能滅。下面又舉其苦的意義作為比喻。正是因為諸法的自性是苦，所以苦能苦之。第二，以心顯現法之中，先舉八個比喻。如鹽的自性是咸，比喻修習空想。心使其他東西變咸，比喻能使法變空。其餘的也可以這樣理解。下面結合起來就可以知道了。 前面是提問，後面是回答。對於前面的意義中有難以理解的地方，下面重新顯現它。德王（King Virtue）先提問，後來佛（Buddha）為他解釋。提問中有兩方面。一、針對前面後段用心顯現法，執著法性是有，難以確定，這是顛倒。二、如果空三昧（samadhi of emptiness）只見到空，這是針對前面初段以法顯現心，執著法是確定的，沒有困難，沒有見到。前面，德王又這樣說：如果鹽能使不是鹹的東西變成咸，這是引用前面的比喻。修習空三昧如果像這樣，這是引用前面的結合。後面指出顯現的過失，應當這樣確定，既不是善也不是妙。自性是顛倒，是違背法理，所以不是善。確定不符合法，所以說不是妙。觀察有而使之為空，所以產生顛倒。就後面的困難中，如果空三昧只見到空，這是引用上面菩薩修習空觀，見到空性。下面就假設困難。空是無法，看到什麼呢？下面佛的回答中，先解釋第一個困難。你說空沒有，看到什麼呢？下面解釋去除後面的困難。前面有三個。二、反駁前面的困難，說明空三昧。
【English Translation】 English version: Dharma-revealing mind (法顯心). Because the nature of Dharmas is emptiness (法性空), it allows Bodhisattvas to cultivate the view of emptiness and see emptiness. Second, like using salt to reveal flavor, use the mind to reveal Dharmas. Because of the habit of thinking about emptiness, it makes all Dharmas, even if they are not empty, be treated as empty. The former is based on the ultimate truth (真諦), so it says that the nature is empty, allowing Bodhisattvas to see it. The latter is based on the conventional truth (世俗諦), so it says that Bodhisattvas cultivate the samadhi of emptiness (空三昧), making what is not empty become empty. In the former, the initial statement that the inherent nature of Dharmas is empty is also because Bodhisattvas cultivate the view of emptiness and see emptiness, and then correctly analyze the Dharmas. Because the nature of Dharmas is empty, it allows Bodhisattvas to cultivate and see emptiness. Although the principle is always empty, people are confused and cannot see it, so they begin to see emptiness by cultivating the view of emptiness. The following uses a metaphor to reveal it. Among them, the power of impermanence is first used as a metaphor. For example, the nature of all Dharmas is impermanent, so the division of destruction that can be destroyed is impermanent. First in accordance with, then in reverse. Conditioned Dharmas have the characteristic of arising, so arising can arise; they have the characteristic of ceasing, so ceasing can cease, this is mindfulness of impermanence. Because form and mind have obstacles, and the body has the meaning of being able to arise and cease, the four external characteristics of Dharmas can arise and cease. The following also uses the meaning of suffering as a metaphor. It is precisely because the nature of Dharmas is suffering that suffering can cause suffering. Second, in revealing Dharmas with the mind, eight metaphors are first used. For example, the nature of salt is salty, which is a metaphor for cultivating the thought of emptiness. The mind makes other things salty, which is a metaphor for being able to make Dharmas empty. The rest can also be understood in this way. It can be understood by combining them below. The former is asking questions, and the latter is answering. For the meanings in the previous part that are difficult to understand, the following re-reveals it. King Virtue (德王) first asked, and later the Buddha (佛) explained it to him. There are two aspects to the question. First, in response to the latter part of revealing Dharmas with the mind, clinging to the nature of Dharmas as existing is difficult to determine, and this is inverted. Second, if the samadhi of emptiness (空三昧) only sees emptiness, this is in response to the initial part of revealing the mind with Dharmas, clinging to Dharmas as definite, without difficulty, without seeing. Earlier, King Virtue said again: If salt can make what is not salty become salty, this is quoting the previous metaphor. If cultivating the samadhi of emptiness is like this, this is quoting the previous combination. The following points out the fault of manifestation, and it should be determined in this way that it is neither good nor wonderful. The nature is inverted, which violates the principles of Dharma, so it is not good. Determining that it does not conform to the Dharma, so it is said to be not wonderful. Observing existence and making it empty, so inversion arises. In the latter difficulty, if the samadhi of emptiness only sees emptiness, this is quoting the above Bodhisattvas cultivating the view of emptiness and seeing emptiness. The following assumes the difficulty. Emptiness is non-existence, what is seen? In the Buddha's answer below, the first difficulty is explained. You say emptiness does not exist, what is seen? The following explains the removal of the latter difficulty. There are three in the front. Second, refuting the previous difficulty, explaining the samadhi of emptiness.
見空非倒。三住九地下翻前難辭明空三昧見空是善。三有二說下翻前難辭明空三昧具空是妙。初中有二。一正翻前難明空三昧是空非倒。二以世間人見有女下遮防外難明聖隨俗說有非倒。就前見空非顛倒中是空三昧見不空法能令空寂述成上義即為一門。然非顛倒翻答前難復為一門。如鹽作咸三昧如是不空作空顯上初門。貪是有下顯向後門。于中先明貪與色境皆是倒有。以是義下翻對倒有辯明菩薩見空非倒。前中先明貪是倒有。后明色境亦是倒有。貪中直明是有便罷。略不論。倒貪是有性非是空性正明貪有。貪若空下破無成有。貪如是空不應隨獄是破無也。若隨地獄云何是空顯成有也。下次明其色是倒有。句別有四。一明色是有。二何等下明色其倒。先徴后辯。三以顛倒下顯色是倒。約貪顯之。倒故生貪正明是倒。若色非倒云何生貪難破非倒。四以生貪下顯色是有約貪顯之。以生貪故非不是有下次翻前辯明菩薩見空非倒。以是義故修空非倒總明非倒。以前色貪倒有義故。修空翻之不名顛倒。一切凡下別明非倒。凡夫見女即生女相舉凡顯聖。菩薩不下辯聖異凡。菩薩雖見不生女相翻前色有以明不倒。以不生等翻前貪有以明不倒。上來正明見空非倒。自下第二遮防外難明聖隨俗說有非倒。何因道此。曏者宣說凡生女相。聖人
【現代漢語翻譯】 現代漢語譯本 『見空非倒』（認為空性不是顛倒的）。『三住九地下翻前難辭明空三昧見空是善』（在三住和九地中，推翻之前的困難，說明空三昧見空是好的）。『三有二說下翻前難辭明空三昧具空是妙』（關於三有有兩種說法，推翻之前的困難，說明空三昧具空是妙的）。 『初中有二』（最初有兩種）。『一正翻前難明空三昧是空非倒』（第一種是正面推翻之前的困難，說明空三昧是空性而不是顛倒的）。『二以世間人見有女下遮防外難明聖隨俗說有非倒』（第二種是用世間人看到女人來遮擋外來的困難，說明聖人隨順世俗說有不是顛倒的）。 『就前見空非顛倒中是空三昧見不空法能令空寂述成上義即為一門』（在前面『見空非顛倒』中，空三昧見到不空之法能使之空寂，這闡述併成就了上面的意義，這可以作為一個門徑）。『然非顛倒翻答前難復為一門』（然而，『非顛倒』可以用來推翻並回答之前的困難，這又是一個門徑）。『如鹽作咸三昧如是不空作空顯上初門』（就像鹽能製造鹹味一樣，不空也能變成空，這顯示了上面的第一個門徑）。『貪是有下顯向後門』（『貪是有』顯示了後面的門徑）。 『于中先明貪與色境皆是倒有』（其中先說明貪和色境都是顛倒的有）。『以是義下翻對倒有辯明菩薩見空非倒』（根據這個意義，針對顛倒的有，辯明菩薩見空不是顛倒的）。『前中先明貪是倒有』（前面先說明貪是顛倒的有）。『后明色境亦是倒有』（後面說明色境也是顛倒的有）。『貪中直明是有便罷』（關於貪，直接說明是有就可以了）。『略不論』（這裡略過不論）。『倒貪是有性非是空性正明貪有』（顛倒的貪是有性，不是空性，這正是說明貪是有）。『貪若空下破無成有』（如果貪是空，下面就破除無，成就有的觀點）。『貪如是空不應隨獄是破無也』（如果貪是空，就不應該隨地獄，這是破除無的觀點）。『若隨地獄云何是空顯成有也』（如果隨地獄，怎麼能說是空呢？這顯示了成就有的觀點）。 『下次明其色是倒有』（下面說明色是顛倒的有）。『句別有四』（句子分別有四種）。『一明色是有』（第一種是說明色是有）。『二何等下明色其倒』（第二種是『何等』，說明色的顛倒）。『先徴后辯』（先徵詢，后辯論）。『三以顛倒下顯色是倒』（第三種是用『顛倒』來顯示色是顛倒的）。『約貪顯之』（用貪來顯示）。『倒故生貪正明是倒』（因為顛倒所以產生貪，這正是說明是顛倒的）。『若色非倒云何生貪難破非倒』（如果色不是顛倒的，怎麼會產生貪呢？這用來反駁『非顛倒』的觀點）。『四以生貪下顯色是有約貪顯之』（第四種是用『生貪』來顯示色是有，用貪來顯示）。『以生貪故非不是有』（因為產生貪，所以不是沒有）。 『下次翻前辯明菩薩見空非倒』（下面推翻之前的觀點，辯明菩薩見空不是顛倒的）。『以是義故修空非倒總明非倒』（因為這個意義，修空不是顛倒的，總的來說明不是顛倒的）。『以前色貪倒有義故』（因為前面色和貪是顛倒的有的意義）。『修空翻之不名顛倒』（修空來推翻它，不叫做顛倒）。『一切凡下別明非倒』（一切凡夫，下面分別說明不是顛倒的）。『凡夫見女即生女相舉凡顯聖』（凡夫見到女人就產生女人的形象，這是用凡夫來顯示聖人）。『菩薩不下辯聖異凡』（菩薩，下面辯論聖人和凡夫的不同）。『菩薩雖見不生女相翻前色有以明不倒』（菩薩雖然見到，但不產生女人的形象，這推翻了前面的色有，來說明不是顛倒的）。『以不生等翻前貪有以明不倒』（因為不產生等等，這推翻了前面的貪有，來說明不是顛倒的）。『上來正明見空非倒』（上面正是說明見空不是顛倒的）。 『自下第二遮防外難明聖隨俗說有非倒』（下面第二部分，遮擋外來的困難，說明聖人隨順世俗說有不是顛倒的）。『何因道此』（因為什麼原因說這些）。『曏者宣說凡生女相』（之前宣說了凡夫產生女人的形象）。『聖人』（聖人）
【English Translation】 English version 'Seeing emptiness is not inverted' (thinking that emptiness is not inverted). 'San Zhu Jiu Di Xia Fan Qian Nan Ci Ming Kong Sanmei Jian Kong Shi Shan' (In the Three Abodes and Nine Grounds, overturning previous difficulties, explaining that the Samadhi of Emptiness seeing emptiness is good). 'San You Er Shuo Xia Fan Qian Nan Ci Ming Kong Sanmei Ju Kong Shi Miao' (Regarding the Three Existences, there are two sayings, overturning previous difficulties, explaining that the Samadhi of Emptiness possessing emptiness is wonderful). 'Chu Zhong You Er' (Initially, there are two). 'Yi Zheng Fan Qian Nan Ming Kong Sanmei Shi Kong Fei Dao' (The first is to positively overturn previous difficulties, explaining that the Samadhi of Emptiness is emptiness and not inverted). 'Er Yi Shi Jian Ren Jian You Nv Xia Zhe Fang Wai Nan Ming Sheng Sui Su Shuo You Fei Dao' (The second is to use the worldly people seeing women to block external difficulties, explaining that the sage following the customs saying existence is not inverted). 'Jiu Qian Jian Kong Fei Dian Dao Zhong Shi Kong Sanmei Jian Bu Kong Fa Neng Ling Kong Ji Shu Cheng Shang Yi Ji Wei Yi Men' (In the previous 'Seeing emptiness is not inverted', the Samadhi of Emptiness seeing non-empty dharmas can make them empty and silent, which elaborates and achieves the above meaning, and this can be taken as a gateway). 'Ran Fei Dian Dao Fan Da Qian Nan Fu Wei Yi Men' (However, 'not inverted' can be used to overturn and answer previous difficulties, which is another gateway). 'Ru Yan Zuo Xian Sanmei Ru Shi Bu Kong Zuo Kong Xian Shang Chu Men' (Just as salt can create saltiness, non-emptiness can also become emptiness, which shows the first gateway above). 'Tan Shi You Xia Xian Xiang Hou Men' ('Greed is existence' shows the later gateway). 'Yu Zhong Xian Ming Tan Yu Se Jing Jie Shi Dao You' (Among them, first explain that greed and form realms are both inverted existence). 'Yi Shi Yi Xia Fan Dui Dao You Bian Ming Pusa Jian Kong Fei Dao' (According to this meaning, in response to inverted existence, clarify that the Bodhisattva seeing emptiness is not inverted). 'Qian Zhong Xian Ming Tan Shi Dao You' (The first part first explains that greed is inverted existence). 'Hou Ming Se Jing Yi Shi Dao You' (The latter part explains that form realms are also inverted existence). 'Tan Zhong Zhi Ming Shi You Bian Ba' (Regarding greed, directly stating that it is existence is sufficient). 'Lue Bu Lun' (Here, it is briefly omitted). 'Dao Tan Shi You Xing Fei Shi Kong Xing Zheng Ming Tan You' (Inverted greed is the nature of existence, not the nature of emptiness, which precisely explains that greed is existence). 'Tan Ruo Kong Xia Po Wu Cheng You' (If greed is empty, then below, refute non-existence and achieve the view of existence). 'Tan Ru Shi Kong Bu Ying Sui Yu Shi Po Wu Ye' (If greed is empty, it should not follow hell, which is refuting the view of non-existence). 'Ruo Sui Di Yu Yun He Shi Kong Xian Cheng You Ye' (If it follows hell, how can it be said to be empty? This shows the achievement of the view of existence). 'Xia Ci Ming Qi Se Shi Dao You' (Next, explain that form is inverted existence). 'Ju Bie You Si' (The sentences are divided into four types). 'Yi Ming Se Shi You' (The first is to explain that form is existence). 'Er He Deng Xia Ming Se Qi Dao' (The second is 'What is', explaining the inversion of form). 'Xian Zheng Hou Bian' (First inquire, then debate). 'San Yi Dian Dao Xia Xian Se Shi Dao' (The third is to use 'inversion' to show that form is inverted). 'Yue Tan Xian Zhi' (Use greed to show it). 'Dao Gu Sheng Tan Zheng Ming Shi Dao' (Because of inversion, greed arises, which precisely explains that it is inverted). 'Ruo Se Fei Dao Yun He Sheng Tan Nan Po Fei Dao' (If form is not inverted, how can greed arise? This is used to refute the view of 'not inverted'). 'Si Yi Sheng Tan Xia Xian Se Shi You Yue Tan Xian Zhi' (The fourth is to use 'arising greed' to show that form is existence, using greed to show it). 'Yi Sheng Tan Gu Fei Bu Shi You' (Because greed arises, it is not non-existence). 'Xia Ci Fan Qian Bian Ming Pusa Jian Kong Fei Dao' (Next, overturn the previous view, clarifying that the Bodhisattva seeing emptiness is not inverted). 'Yi Shi Yi Gu Xiu Kong Fei Dao Zong Ming Fei Dao' (Because of this meaning, cultivating emptiness is not inverted, generally explaining that it is not inverted). 'Yi Qian Se Tan Dao You Yi Gu' (Because of the meaning that the previous form and greed are inverted existence). 'Xiu Kong Fan Zhi Bu Ming Dian Dao' (Cultivating emptiness to overturn it is not called inversion). 'Yi Qie Fan Xia Bie Ming Fei Dao' (All ordinary people, below, separately explain that it is not inverted). 'Fan Fu Jian Nv Ji Sheng Nv Xiang Ju Fan Xian Sheng' (Ordinary people seeing women immediately produce the image of women, which is using ordinary people to show the sage). 'Pusa Bu Xia Bian Sheng Yi Fan' (Bodhisattvas, below, debate the difference between sages and ordinary people). 'Pusa Sui Jian Bu Sheng Nv Xiang Fan Qian Se You Yi Ming Bu Dao' (Although Bodhisattvas see, they do not produce the image of women, which overturns the previous form existence to explain that it is not inverted). 'Yi Bu Sheng Deng Fan Qian Tan You Yi Ming Bu Dao' (Because of not producing, etc., this overturns the previous greed existence to explain that it is not inverted). 'Shang Lai Zheng Ming Jian Kong Fei Dao' (Above, it is precisely explained that seeing emptiness is not inverted). 'Zi Xia Di Er Zhe Fang Wai Nan Ming Sheng Sui Su Shuo You Fei Dao' (Below, the second part, blocking external difficulties, explaining that the sage following the customs saying existence is not inverted). 'He Yin Dao Ci' (For what reason are these said). 'Xiang Zhe Xuan Shuo Fan Sheng Nv Xiang' (Previously, it was declared that ordinary people produce the image of women). 'Sheng Ren' (Sage)
不生名非顛倒。若爾聖人亦說有女應是顛倒為遮此難故今釋之。聖隨俗說故非顛倒。文中初明菩薩隨世亦說為女。若見男下明其非倒。見男說女是則顛倒反顯不倒。是故我下引說證成。
自下第二翻前難辭明空三昧是空是善。以修空者見佛性故。于中先明取有迷性彰有不善。若見性下明空見性彰空見善。前中初言住九地者舉有見人。謂從歡喜乃至善慧。見法有性舉有見心。破相未窮故見有性。以是見故不見佛性彰有不善。有見覆真不見性故名為不善。問曰。凡夫二乘人等亦見有性。何故偏舉九地菩薩。九地高勝尚不見空不見佛性。余則亡言故略不舉。明空善中若見佛性則不復見一切法性悟實舍相。以修空相不見法性則見佛性舍相證實。修空見性故名為善。誰能如是。十地及佛。
自下第三翻前難辭明空三昧見空是妙。說有為凡空為聖故。先舉二說。有無列名。下就人論。為生說有明有是粗。為聖說無明空是妙。為聖說無總以標舉。次別顯之。為不空者修空見空為前九地令入空也。無法性者亦修空故為第十地證窮空也。以是下結。以前兩義故亦宣說修空見空。
上來三段釋初難意下次釋其第二句難。汝言空無為何所見牒其難辭。下為辯釋無見為見。文中有二。一述前難辭明無所見。二是故菩薩見一切
【現代漢語翻譯】 現代漢語譯本：'不生'的意思是指並非是顛倒的認知。如果這樣說，聖人也說有女人，那豈不是也成了顛倒？爲了消除這個疑問，現在解釋如下：聖人是隨順世俗的說法，所以並非顛倒。文中首先說明菩薩隨順世間也說有女人。'若見男'以下說明其並非顛倒。見到男子說成女子，這才是顛倒，反過來說，不這樣就是不顛倒。'是故我'以下引用經文來證明。
下面第二段，反駁之前的詰難，說明空三昧是空，是善的。因為修習空性的人能夠見到佛性。其中先說明執著于有會迷惑本性，彰顯執著于有是不善的。'若見性'以下說明以空性見本性，彰顯以空性見是善的。前面一段中，一開始說'住九地者'，這是舉例說明執著于有的人。指的是從歡喜地到善慧地。見到法的自性，這是舉例說明執著于有的心。因為破除表相還不夠徹底，所以見到法的自性。因為這種見解，所以不能見到佛性，彰顯執著于有是不善的。因為執著于有遮蔽了真性，所以不能見到佛性，這被稱為不善。有人問：凡夫、二乘人等也見到法的自性，為什麼只舉九地菩薩為例？九地菩薩的境界已經很高深了，尚且不能見到空性，不能見到佛性，其餘的人就更不用說了，所以省略不提。在說明空性是善的一段中，'若見佛性'，如果見到佛性，就不會再見到一切法的自性，領悟實相，捨棄表相。因為修習空相而不能見到法的自性，那麼就能見到佛性，捨棄表相而證實相。修習空性而見到本性，所以被稱為善。誰能做到這樣呢？十地菩薩以及佛。
下面第三段，反駁之前的詰難，說明空三昧見空是妙的。因為說有為凡夫，空為聖人。先舉出兩種說法，有和無並列。下面就人來論述。為凡夫說有，說明有是粗糙的。為聖人說無，說明空是精妙的。'為聖說無'，這是總體的標舉。接下來分別闡述。'為不空者修空見空'，這是為前九地菩薩，讓他們進入空性。'無法性者亦修空故'，這是為第十地菩薩，讓他們證悟空性。'以是'以下總結。因為前面兩種含義，所以也宣說修習空性而見到空性。
上面三段解釋了第一個詰難的意思，下面解釋第二個詰難，也就是'汝言空無為何所見'，這是重複對方的詰難。下面進行辯解，說明無見即是見。文中分為兩部分。一是陳述之前的詰難，說明無所見。二是'是故菩薩見一切'。
【English Translation】 English version: 'Non-arising' means it is not a reversed or inverted perception. If that were the case, then when the sages speak of women, would that also be an inverted perception? To dispel this doubt, I will now explain: Sages speak according to worldly conventions, so it is not an inverted perception. The text first clarifies that Bodhisattvas, in accordance with the world, also speak of women. 'If they see a man' below clarifies that it is not inverted. Seeing a man and calling him a woman is an inverted perception; conversely, not doing so is not inverted. 'Therefore, I' below quotes scriptures to prove this.
The second section below refutes the previous challenge, clarifying that the Samadhi of Emptiness is emptiness and is good. This is because those who cultivate emptiness can see the Buddha-nature. It first explains that clinging to existence obscures the nature, highlighting that clinging to existence is not good. 'If they see the nature' below explains that seeing the nature through emptiness highlights that seeing through emptiness is good. In the previous section, it begins by saying 'those who dwell in the ninth ground', which is an example of those who cling to existence. This refers to those from the Joyful Ground (Pramudita) to the Good Wisdom Ground (Sadhumati). Seeing the self-nature of dharmas is an example of a mind that clings to existence. Because the breaking of appearances is not thorough enough, they see the self-nature of dharmas. Because of this view, they cannot see the Buddha-nature, highlighting that clinging to existence is not good. Because clinging to existence obscures the true nature, they cannot see the Buddha-nature, which is called not good. Someone asks: Ordinary people and those of the Two Vehicles also see the self-nature of dharmas, so why only mention Bodhisattvas of the ninth ground? The state of Bodhisattvas of the ninth ground is already very high, yet they still cannot see emptiness or the Buddha-nature; it goes without saying that others cannot, so they are omitted. In the section explaining that emptiness is good, 'If they see the Buddha-nature', if they see the Buddha-nature, they will no longer see the self-nature of all dharmas, realizing the true nature and abandoning appearances. Because they cultivate the appearance of emptiness and cannot see the self-nature of dharmas, they can see the Buddha-nature, abandoning appearances and verifying the true nature. Cultivating emptiness and seeing the nature is therefore called good. Who can do this? Bodhisattvas of the tenth ground and Buddhas.
The third section below refutes the previous challenge, clarifying that the Samadhi of Emptiness, seeing emptiness, is wonderful. This is because existence is said to be for ordinary people, and emptiness is for sages. It first presents two views, listing existence and non-existence side by side. Below, it discusses people. Speaking of existence for ordinary people clarifies that existence is coarse. Speaking of non-existence for sages clarifies that emptiness is wonderful. 'Speaking of non-existence for sages' is a general statement. Next, it elaborates separately. 'For those who are not empty, cultivating emptiness and seeing emptiness' is for the Bodhisattvas of the first nine grounds, allowing them to enter emptiness. 'Those who have no self-nature also cultivate emptiness' is for the Bodhisattvas of the tenth ground, allowing them to realize the ultimate emptiness. 'Therefore' below concludes. Because of the two meanings above, it is also proclaimed that cultivating emptiness and seeing emptiness.
The above three sections explain the meaning of the first challenge. The following explains the second challenge, which is 'You say emptiness is nothing, so what is seen?' This is repeating the opponent's challenge. Below, it argues, explaining that non-seeing is seeing. The text is divided into two parts. The first is stating the previous challenge, explaining that nothing is seen. The second is 'Therefore, Bodhisattvas see everything'.
下即就無見以說其見。前中初言如是如是實無所見總述其言以明不見。無所見者即無有下略辯不見。修涅槃下辯明菩薩不見所由。以修涅槃故無所見。初先正辯。若有見下舉有見過成前不見下明見中初先明其菩薩見空。是故我下明佛見空。諸佛菩薩修如是下總結修益。就初段中是故菩薩見一切無乘前總顯。是前有見不見佛性乃至不得入涅槃故。菩薩見法悉無所有。菩薩不但因見已下曆法別顯。是故下結。后二可知。
是名第九總以結之。
第十德中先問次辯。三十七品得入涅槃是自利德。為眾生說涅槃佛性是利他德。
上來辯德。若須陀下品中第二嘆經令學。于中有三。一明信謗損益。二德王白下問答廣辯信謗之相。三德王領解。初中須陀乃至菩薩信是語者得入涅槃彰信有益。若不信者輪迴生死明謗有損。第二段中德王先問。但問謗人略不問信。下佛答中先廣明謗。下略論信。謗中初言我滅度后聲聞弟子正出其人。下明不信。文別有四。一略明不信。愚癡無解。破戒無行。喜生諍訟毀正立邪。舍十二部誦外道典顯前愚癡。受畜不凈顯前破戒。言是佛聽顯前凈訟。二呵以顯過。先開五門。后廣辯之。三以如是惡比丘下廣明不信。于中初明害持法人慾立制度遮他習學。何以故下說是為非。初先總非。所
【現代漢語翻譯】 現代漢語譯本：接下來就『無見』來闡述他們的觀點。前面一開始就說『如是如是』，實際上是『無所見』，總括他們的言論來表明『不見』。『無所見』就是『無有』，以下簡略地辨析『不見』。『修涅槃』以下辨明菩薩『不見』的原因。因為修習涅槃的緣故，所以『無所見』。一開始先正面地辨析。『若有見』以下舉出『有見』的過失，來成就前面的『不見』，以下闡明『見』中，首先說明菩薩見空。『是故我』以下闡明佛見空。『諸佛菩薩修如是』以下總結修習的益處。在第一段中，『是故菩薩見一切無』承接前面總體的顯示。這是因為前面『有見』，『不見佛性』，乃至『不得入涅槃』的緣故。菩薩見到法都是空無所有的。菩薩不僅僅因為『見』，以下歷數各種法來分別顯示。『是故』以下總結。後面的兩段可以自己理解。 這叫做第九，總的用以作結論。 第十『德』中，先提問，然後辨析。三十七道品（三十七道品，佛教修行體系）是獲得涅槃的自利功德。為眾生宣說涅槃佛性是利他的功德。 上面是辨析功德。『若須陀』以下，在品中第二部分讚歎經典，勸人學習。其中有三點。一是說明相信和誹謗的損益。二是『德王白』以下，通過問答廣泛地辨析相信和誹謗的相狀。三是德王領悟理解。一開始，須陀（須陀洹，小乘初果）乃至菩薩相信這些話的人，能夠進入涅槃，彰顯相信是有益的。如果不相信的人，就會在生死中輪迴，說明誹謗是有害的。第二段中，德王先提問。只是問誹謗的人，略去了不問相信的人。下面的佛陀回答中，先廣泛地闡明誹謗，下面簡略地論述相信。誹謗中，一開始說我滅度后，聲聞弟子（聲聞弟子，聽聞佛陀教誨的弟子）才真正出現這樣的人。下面闡明不相信。文中分別有四點。一是簡略地說明不相信。愚癡沒有理解，破戒沒有修行，喜歡產生爭訟，毀壞正法樹立邪法，捨棄十二部經（十二部經，佛教經典分類）誦讀外道經典，彰顯前面的愚癡。接受畜養不凈之物，彰顯前面的破戒。說是佛陀允許的，彰顯前面的爭訟。二是呵斥來顯示過失。先開啟五種門徑。然後廣泛地辨析它。三是用『如是惡比丘』以下，廣泛地闡明不相信。其中一開始說明危害持法之人，想要建立制度，阻止他人學習。『何以故』以下，說這是對的，說那是不對的。一開始先總體的否定。所
【English Translation】 English version: Next, they will use 'non-seeing' to explain their views. At the beginning, it says 'thus, thus,' but in reality, it is 'no seeing,' summarizing their words to clarify 'not seeing.' 'No seeing' means 'non-existence,' and below, it briefly analyzes 'not seeing.' 'Cultivating Nirvana' below clarifies the reason why Bodhisattvas 'do not see.' Because of cultivating Nirvana, they 'do not see.' At the beginning, it first positively analyzes. 'If there is seeing' below cites the faults of 'having seeing' to accomplish the previous 'not seeing,' and below clarifies 'seeing,' first explaining that Bodhisattvas see emptiness. 'Therefore, I' below clarifies that Buddhas see emptiness. 'All Buddhas and Bodhisattvas cultivate thus' below summarizes the benefits of cultivation. In the first paragraph, 'Therefore, Bodhisattvas see all as non-' continues the previous overall display. This is because of the previous 'having seeing,' 'not seeing Buddha-nature,' and even 'not being able to enter Nirvana.' Bodhisattvas see that all dharmas are empty and non-existent. Bodhisattvas not only because of 'seeing,' below lists various dharmas to separately display. 'Therefore' below concludes. The latter two paragraphs can be understood by oneself. This is called the ninth, used to conclude in general. In the tenth 'Virtue,' first ask, then analyze. The thirty-seven factors of enlightenment (thirty-seven factors of enlightenment, Buddhist practice system) are the virtues of self-benefit for attaining Nirvana. Explaining Nirvana and Buddha-nature to sentient beings is the virtue of benefiting others. The above is analyzing virtue. 'If Srota' below, in the second part of the chapter, praises the scriptures and encourages people to learn. There are three points. One is to explain the benefits and harms of believing and slandering. Second, 'King Virtue said' below, through questions and answers, extensively analyzes the appearances of believing and slandering. Third, King Virtue understands. At the beginning, those who believe in these words from Srota (Srotapanna, the first fruit of Hinayana) to Bodhisattvas can enter Nirvana, highlighting that believing is beneficial. Those who do not believe will be reborn in samsara, indicating that slandering is harmful. In the second paragraph, King Virtue first asks. He only asks about those who slander, omitting to ask about those who believe. In the Buddha's answer below, he first extensively explains slander, and below briefly discusses belief. In slander, at the beginning, it says that after my Parinirvana, Sravaka disciples (Sravaka disciples, disciples who hear the Buddha's teachings) will truly appear like this. Below it clarifies disbelief. There are four points in the text. One is to briefly explain disbelief. Ignorant and without understanding, breaking precepts without practice, liking to create disputes, destroying the right Dharma and establishing evil Dharma, abandoning the twelve divisions of scriptures (twelve divisions of scriptures, Buddhist scripture classification) and reciting externalist scriptures, highlighting the previous ignorance. Accepting and raising impure things, highlighting the previous breaking of precepts. Saying that it is allowed by the Buddha, highlighting the previous disputes. Second, scolding to show faults. First open five paths. Then extensively analyze it. Third, using 'such evil Bhikkhus' below, extensively explains disbelief. Among them, it first explains harming those who uphold the Dharma, wanting to establish a system, preventing others from learning. 'Why' below, saying this is right, saying that is wrong. At the beginning, first generally deny. The
以下釋。釋中五句。
四是人下結答前問。若有眾生信此經下明其信人。解半句者或常或住。
下領解中解一句者解常及住。是名第十遠結前德。
師子品者上明隨緣造修之行。下明舍相入證之行。因師子吼啟請宣說故就請人以題章自名師子吼品。此人內證師子吼定能吼所問故名其人為師子吼。此品答上一切法中悉有樂性唯愿世尊為我分別。然上問中單問所證。今此品中具以顯之。下說佛性是其所證。下明見行是其能證。故外國人名此以為離諸放逸入證分矣。
此品有二。一問答辯法。二若有眾生欲得了了見佛性下嘆經勸學。三品末偈文師子聞法荷恩讚歎。前中有六。一如來勸問。二師子許問。此二一對。三如來聽問。四師子正問。此二一對。五如來贊問。六如來答問。此第三對。
初中如來先泛舉疑以勸其問。下許酬答。初中法門差別無量。今此且舉十門勸之。一三寶門。二四諦門。謂實不實。實是真諦。不實世諦。四八修門。觀生死法為無我等。觀涅槃法以為我等。五三乘門。權有三乘。實無三乘。六佛性門。眾生有性。外法無性。七假實門。假有眾生實無眾生。八有無門。有無多含。九真妄門佛性是真。妄情不真。十因果門。有因無因有果無果出世因果。有作無作有業無業有報
【現代漢語翻譯】 現代漢語譯本： 以下是解釋。解釋中包含五個要點。
第四點是『是人下』，總結回答前面的問題。『若有眾生信此經下』，說明相信此經的人。解釋半句經文的人，或者常住，或者不住。
下面領會解釋中，解釋一句經文的人，解釋常和住。這被稱為第十遠，總結前面的功德。
『師子品』（Śīla-vyākaraṇa-parivarta，戒品）中，上面說明隨順因緣造作修行的行為。下面說明捨棄表相進入證悟的行為。因為師子吼（Siṃhanāda，獅子吼）菩薩啟請宣說，所以就用請法人的名字來命名這一章，稱為『師子吼品』。這個人內在證得師子吼定（Siṃhanāda-samādhi，獅子吼三昧），能夠吼出所問的問題，所以稱這個人是師子吼。這一品回答了上面『一切法中悉有樂性，唯愿世尊為我分別』的問題。然而上面的提問中只問了所證悟的內容。現在這一品中全部都顯現出來。下面說佛性（Buddha-dhātu，如來藏）是其所證悟的內容。下面說明見解和修行是其能夠證悟的方法。所以外國人稱這一品為『遠離各種放逸，進入證悟』的部分。
這一品有兩部分。第一部分是問答辯法。第二部分是『若有眾生欲得了了見佛性下』，讚歎經典，勸人學習。第三部分是品末的偈文，師子吼菩薩聽聞佛法，感謝佛恩，讚歎佛陀。前面的問答辯法部分有六個小部分。第一是如來勸請提問。第二是師子吼菩薩答應提問。這兩部分是一對。第三是如來允許提問。第四是師子吼菩薩正式提問。這兩部分是一對。第五是如來讚歎提問。第六是如來回答提問。這第三對。
最初，如來先泛泛地提出疑問，以此勸請他提問。下面答應酬答。最初的部分，法門的差別無量無邊。現在這裡姑且舉出十個方面來勸請。一是三寶門（Tri-ratna，佛法僧三寶）。二是四諦門（catu-ārya-satya，苦集滅道四聖諦）。所謂真實不真實。真實是真諦（paramārtha-satya，勝義諦）。不真實是世諦（saṃvṛti-satya，世俗諦）。三是八修門。觀察生死法為無我等。觀察涅槃法以為有我等。五是三乘門（triyāna，聲聞乘，緣覺乘，菩薩乘）。權巧方便有三乘。實際上沒有三乘。六是佛性門。眾生有佛性。外在的法沒有佛性。七是假實門。假有眾生，實無眾生。八是有無門。有無包含很多內容。九是真妄門。佛性是真。妄情不真。十是因果門（hetu-phala，因和果）。有因無因，有果無果，出世間的因果。有作為無作為，有業無業，有報應。
【English Translation】 English version: The following is an explanation. The explanation contains five points.
The fourth point is '是人下' (shì rén xià), summarizing the answer to the previous question. '若有眾生信此經下' (ruò yǒu zhòngshēng xìn cǐ jīng xià), explains those who believe in this sutra. Those who explain half a sentence of the sutra, either abide or do not abide.
Below, in understanding the explanation, those who explain one sentence explain permanence and non-permanence. This is called the tenth far, summarizing the previous merits.
In the 'Śīla-vyākaraṇa-parivarta' (師子品, Chapter on the Lion's Roar), the above explains the practice of cultivating according to conditions. The below explains the practice of abandoning appearances and entering realization. Because Siṃhanāda (師子吼, Lion's Roar) Bodhisattva requested the proclamation, this chapter is named after the person requesting the Dharma, called the 'Chapter on the Lion's Roar'. This person internally realizes the Siṃhanāda-samādhi (師子吼定, Lion's Roar Samadhi), and is able to roar the questions asked, so this person is called the Lion's Roar. This chapter answers the question above, 'In all dharmas, there is inherent joy; I only wish the World-Honored One would explain it for me'. However, the question above only asked about what is realized. Now, this chapter reveals everything. The following says that Buddha-dhātu (佛性, Buddha-nature) is what is realized. The following explains that view and practice are the methods by which one can realize. Therefore, foreigners call this chapter the part of 'departing from all laxity and entering realization'.
This chapter has two parts. The first part is the debate on the Dharma through questions and answers. The second part is '若有眾生欲得了了見佛性下' (ruò yǒu zhòngshēng yù dé liǎo liǎo jiàn fóxìng xià), praising the sutra and encouraging learning. The third part is the verse at the end of the chapter, where Siṃhanāda Bodhisattva hears the Dharma, is grateful for the Buddha's grace, and praises the Buddha. The preceding question-and-answer debate section has six subsections. The first is the Tathāgata encouraging questioning. The second is Siṃhanāda Bodhisattva agreeing to question. These two parts are a pair. The third is the Tathāgata allowing questioning. The fourth is Siṃhanāda Bodhisattva formally questioning. These two parts are a pair. The fifth is the Tathāgata praising the questioning. The sixth is the Tathāgata answering the questioning. This is the third pair.
Initially, the Tathāgata broadly raises doubts to encourage him to question. Below, he agrees to respond. In the initial part, the differences in Dharma gates are immeasurable. Now, here, let's just mention ten aspects to encourage. First is the Tri-ratna (三寶門, Three Jewels: Buddha, Dharma, Sangha). Second is the catu-ārya-satya (四諦門, Four Noble Truths). So-called true and untrue. True is paramārtha-satya (真諦, ultimate truth). Untrue is saṃvṛti-satya (世諦, conventional truth). Third is the eightfold path. Observing the dharmas of birth and death as non-self, etc. Observing the dharmas of Nirvana as self, etc. Fifth is the triyāna (三乘門, Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Expediently there are three vehicles. In reality, there are no three vehicles. Sixth is the Buddha-dhātu (佛性門, Buddha-nature). Sentient beings have Buddha-nature. External dharmas have no Buddha-nature. Seventh is the false and real. Falsely there are sentient beings, but in reality, there are no sentient beings. Eighth is existence and non-existence. Existence and non-existence contain many things. Ninth is true and false. Buddha-nature is true. Deluded emotions are not true. Tenth is hetu-phala (因果門, cause and effect). There is cause and no cause, there is effect and no effect, the cause and effect of transcending the world. There is action and no action, there is karma and no karma, there is retribution.
無報世間因果。亦可前對性凈因果后對方便。今恣汝者總勸令問。吾當為下許為酬答。我不見等明已能答。
自下第二師子許問。于中師子先許咨問。會有菩薩名師子吼標列其人。從坐起等啟請方便。白佛已下彰已欲問慶蒙佛聽。下佛對之。勸人供養。先勸供養。者何以下釋勸供養。是故應下結勸供養。前中汝等深敬尊重勸意供養。言讚歎者勸口供養。以種種等勸身供養釋中所以徴勸所由。下明其人慾師子吼故應供養。于中有二。一明其人宿善今成欲師子吼故今供養。二如師子王下明吼同佛故應供養。先喻后合喻中先舉師子之王喻佛如來。野干下舉師子之子喻此菩薩。是中為明師子菩薩欲吼應供何故明佛。彰此菩薩吼同佛故。亦即明佛能酬答故。
前中有四。一能吼德。二晨朝下明將吼相。三為十一下明吼所為。四水性下明吼勢力。初中師子喻佛如來。無畏自在故說為王。聖慧內照名為自知。六度行體說以為身。十力雄猛說之為力。破邪之智名為牙齒。明利難敵故曰鋒芒。四如意定智德所依故說為足。又能進趣故說為足。定依凈戒故曰據地。寧心四禪名安巖穴。振大悲尾出妙法聲。若有下結。
第二相中啟化之初名為晨朝。從德現化稱言出穴。現通摧慢名曰頻申。許說進善義稱欠呿。照察物機名四
【現代漢語翻譯】 現代漢語譯本： 沒有虛報世間的因果報應。也可以先前針對自性清凈的因果，之後針對方便的因果。現在允許你們（菩薩）隨意提問，我將為你們解答。『我不見』等語已經表明我能夠回答。 下面是第二部分，師子（菩薩）請求提問。其中，師子首先請求諮詢。法會中有一位菩薩名叫師子吼（Śīhahanāda，意為獅子吼），這裡標明了他的身份。他從座位上站起來等，是爲了請求提問的方便。『白佛已下』表明他想要提問，慶幸得到佛的允許。下面是佛的迴應，勸人供養。先勸人供養，『者何以下』解釋勸人供養的原因。『是故應下』總結勸人供養。前面『汝等深敬尊重勸意供養』，是用言語讚歎來勸人供養。『以種種等勸身供養』，是用行動來勸人供養。釋文中解釋了勸人供養的原因。下面說明因為這個人想要像師子吼一樣，所以應該供養。其中有兩點：一是說明這個人宿世的善根今已成就，想要像師子吼一樣，所以現在應該供養；二是『如師子王下』說明他的吼聲與佛一樣，所以應該供養。先用比喻，后結合實際。比喻中先舉師子之王來比喻佛如來。『野干下』舉師子之子來比喻這位菩薩。這裡爲了說明師子菩薩想要吼叫，所以應該供養，為什麼要說明佛呢？是爲了彰顯這位菩薩的吼聲與佛一樣。也即是說明佛能夠酬答。 前面有四點：一是能吼的功德；二是『晨朝下』說明將要吼叫的相狀；三是『為十一下』說明吼叫的目的；四是『水性下』說明吼叫的勢力。第一點中，師子比喻佛如來。因為無畏自在，所以稱為王。聖慧在內照耀，稱為自知。六度是其行為的體現，所以說為身。十力雄猛，所以說為力。破除邪見的智慧，稱為牙齒。因為明利難以匹敵，所以說鋒芒。四如意定是智慧功德所依，所以說為足。又能夠前進，所以說為足。禪定依靠清凈的戒律，所以說據地。內心安寧處於四禪的境界，名為安住于巖穴。震動大悲的尾巴，發出微妙的法音。『若有下』是總結。 第二種相狀中，開啟教化的最初階段稱為晨朝。從功德顯現變化稱為從洞穴中出來。顯現神通摧伏傲慢稱為頻申。允許宣說增進善法的意義稱為欠呿。照察眾生的根機稱為四顧。
【English Translation】 English version: There is no misrepresentation of the cause and effect in this world. It can also be that the former refers to the cause and effect of self-nature purity, and the latter refers to the cause and effect of skillful means. Now, I allow you (Bodhisattvas) to ask freely, and I will answer you. 'I do not see' and other words have already indicated that I am able to answer. The following is the second part, where Śīhahanāda (Śīhahanāda, meaning Lion's Roar) requests to ask questions. Among them, Śīhahanāda first requests to consult. In the assembly, there is a Bodhisattva named Śīhahanāda, and this identifies him. He rises from his seat, etc., to request the convenience of asking questions. 'Reporting to the Buddha below' indicates that he wants to ask questions and is glad to be allowed by the Buddha. The following is the Buddha's response, encouraging people to make offerings. First, encouraging people to make offerings, 'What is below' explains the reason for encouraging people to make offerings. 'Therefore, below' concludes the encouragement to make offerings. Earlier, 'You deeply respect and encourage intentional offerings' is to encourage offerings with words of praise. 'Encouraging bodily offerings with various means' is to encourage offerings with actions. The commentary explains the reason for encouraging offerings. The following explains that because this person wants to be like Śīhahanāda, he should be offered. There are two points: one is to explain that this person's good roots from past lives have now been accomplished, and he wants to be like Śīhahanāda, so he should be offered now; the second is 'Like the Lion King below' explains that his roar is the same as the Buddha's, so he should be offered. First use a metaphor, then combine it with reality. In the metaphor, first use the Lion King to compare to the Buddha Tathagata. 'Jackal below' uses the Lion's cub to compare to this Bodhisattva. Here, in order to explain that the Śīhahanāda Bodhisattva wants to roar, so he should be offered, why explain the Buddha? It is to highlight that this Bodhisattva's roar is the same as the Buddha's. That is to say, the Buddha is able to respond. There are four points in the front: one is the merit of being able to roar; the second is 'Morning below' explains the appearance of about to roar; the third is 'For eleven below' explains the purpose of roaring; the fourth is 'Water nature below' explains the power of roaring. In the first point, the lion is a metaphor for the Buddha Tathagata. Because of fearlessness and freedom, he is called the King. Holy wisdom shines internally, called self-knowing. The six perfections are the embodiment of his actions, so they are called the body. The ten powers are fierce, so they are called power. The wisdom to break through wrong views is called teeth. Because it is sharp and difficult to match, it is called sharpness. The four fulfillments of wishes are the basis of wisdom and merit, so they are called feet. Also able to move forward, so they are called feet. Samadhi relies on pure precepts, so it is said to be based on the ground. The mind is at peace in the realm of the four dhyanas, called dwelling in a cave. Shaking the tail of great compassion, emitting wonderful Dharma sounds. 'If there is below' is a summary. In the second appearance, the initial stage of opening up teaching is called morning. Manifesting changes from merit is called coming out of the cave. Manifesting supernatural powers to subdue arrogance is called stretching. Allowing the meaning of speaking to increase goodness is called yawning. Observing the roots of sentient beings is called looking around.
顧望。初陳法化名為發聲。法響逾盛故曰振吼。
就所為中為十一事總以標舉下別顯之。
下吼勢中要分為二。一益正眾。二摧邪人。細分有四。水性潛沒。合正學中出家之眾深入正法。陸行藏伏合正學中在家之眾安住正法。飛者墮落合邪學中諸魔顛墮。香象失糞合邪學中外道退散。
上來喻佛。下喻菩薩。如彼野干百年不能舉劣顯勝。明二乘人不能吼也。若師子子三年能吼辯勝過劣。喻明菩薩能師子吼。
下合顯法。先就如來合師子王。文別有五。一合初段能吼之德。二摧破下超合第三吼之所為。三為令正見四部眾下合第四段吼之勢力。四從聖行下卻合第二將吼之相。五四足據下重合初段能吼之德。
就初段中如來合前師子王也。正覺合前自知言也。智慧牙爪合牙齒也。喻中無爪。閤中有之。四如意足合前四足。欲進念慧是其四耳。六波羅蜜滿足之身合前身也。果德圓備故云滿足。十力合力。大悲合尾。安住四禪合安巖穴。為諸眾生而師子吼合前出聲。
第二超合吼所為中摧破魔軍合壞實非師子言也。示眾十力合試自力。開佛行處合令處凈。為邪作歸令為諸子知處所也。安撫生死合為群輩無怖心也。覺悟無明合為眠者得覺悟也。行惡作悔合放逸獸不放逸也。開示邪見令知六師
非師子者合為諸獸來依附也。破富蘭等合為調伏大香象也。令二乘悔合教子息。為教五住諸菩薩等合為莊嚴自眷屬也。五住之名經文不列。準義論之進退不定。一義分別種性為一。解行為二。凈心為三。二地已上行跡為四。八地已上合為第二義者。地前為一名為信地。凈心為二。行跡為三。八地九地決定為四。十地畢竟以為第五。第三依彼五忍永別。地前伏忍合以為一。初二三地信忍為二。四五六地順忍為三。七八九地無生忍四。十地寂滅以為第五。皆得無傷第三超合吼勢力中令正四眾于邪四部不生畏者合初水性潛沒深淵陸行藏伏。出家二眾合其水性。在家二眾合彼陸行。飛墮象走略而不合。若合不異吼所為中第一及與第九句故。
第四卻合將吼相中聖梵天行合巖穴也。約喻名法說為窟宅。地持說此以為三住。與此窟宅其義相似。聖梵二行廣如上辯。天行猶是八禪定也。上有五行。今以何義但說三行。良以此三是攝善行。餘二離過。善正所依故偏論之。頻申而出牒舉前喻。為破憍慢約之顯法。現勝神通故能破慢。欠呿牒喻。為生善者約之顯法。如上文中舉疑勸問許為解釋為生物善。四顧牒喻。為令眾生得四無礙約之顯法。觀眾堪受四辯之機為說令成四無礙智。
第五重合能吼德中四足據地牒舉前喻。令生
【現代漢語翻譯】 現代漢語譯本 非獅子者聚合在一起，是爲了讓各種野獸來依附它（非獅子：比喻不具足佛的智慧和力量的人；諸獸：比喻被其引導的眾生）。降伏富蘭那迦葉（Purana Kashyapa，印度六師外道之一）等人，好比調伏巨大的香象（香象：比喻剛強難化的眾生）。使聲聞、緣覺二乘人產生懺悔之心，好比教導自己的孩子。爲了教導五住地（五住地：指見惑、思惑、欲界殘思惑、色界殘思惑、無色界殘思惑）的諸位菩薩等等，好比莊嚴自己的眷屬。五住地的名稱在經文中沒有詳細列出，根據義理來推論，其進退不定。第一種義理是分別種性為一住地。解行為二住地。凈心為三住地。二地以上的行跡為四住地。八地以上合為第二種義理者，地前為一住地，名為信地。凈心為二住地。行跡為三住地。八地九地決定為四住地。十地畢竟以為第五住地。第三種義理是依據彼五忍（五忍：指伏忍、信忍、順忍、無生忍、寂滅忍）永遠別離。地前伏忍合以為一住地。初地、二地、三地信忍為二住地。四地、五地、六地順忍為三住地。七地、八地、九地無生忍為四住地。十地寂滅以為第五住地。這些都沒有損害。在第三種超勝的吼叫勢力中，使正信的四眾（四眾：比丘、比丘尼、優婆塞、優婆夷）對於邪見的四部（四部：指各種外道）不生畏懼，好比初生的水性潛沒在深淵，陸地行走則隱藏伏藏。出家的比丘、比丘尼二眾合於水性。在家的優婆塞、優婆夷二眾合於陸地行走。飛翔和奔走的象被省略而不合並。如果合併，就與吼叫所為中的第一句和第九句沒有區別了。 第四，反過來合併吼叫的相貌，將聖者和梵天的行為合併爲巖穴（巖穴：比喻安住之處）。依據比喻而命名為法，說為窟宅。地持論說此為三住。與此窟宅的意義相似。聖者和梵天的兩種行為，詳細的解釋如上文所辯。天行仍然是八禪定。上面有五種行為，現在用什麼義理只說三種行為？因為這三種是攝取善行的行為，其餘兩種是遠離過失的行為。善行是真正所依靠的，所以偏重論述這三種。頻頻伸出，是照應並舉出前面的比喻。爲了破除憍慢，而約略地顯示佛法。顯現殊勝的神通，所以能夠破除憍慢。打哈欠是照應比喻。爲了使眾生生起善根，而約略地顯示佛法。如上文中所舉出的疑問，勸請發問，允許解釋，是爲了使眾生生起善根。四處顧盼是照應比喻。爲了使眾生得到四無礙辯才（四無礙辯才：義無礙、法無礙、辭無礙、樂說無礙），而約略地顯示佛法。觀察眾生堪能接受四辯的根機，為他們說法，使他們成就四無礙智。 第五，重新合併能夠吼叫的德行，四足站立在地上，是照應並舉出前面的比喻。使眾生...
【English Translation】 English version Those who are not lions gather together so that various beasts may rely on them (non-lions: a metaphor for those who do not possess the wisdom and power of the Buddha; beasts: a metaphor for the beings they guide). Subduing Purana Kashyapa (one of the six heretical teachers of India) and others is like taming a huge fragrant elephant (fragrant elephant: a metaphor for beings who are stubborn and difficult to tame). Causing the Shravakas and Pratyekabuddhas of the Two Vehicles to generate repentance is like teaching one's own children. In order to teach the Bodhisattvas of the Five Dwellings (Five Dwellings: referring to the delusions of views, delusions of thought, residual delusions of the desire realm, residual delusions of the form realm, and residual delusions of the formless realm), it is like adorning one's own retinue. The names of the Five Dwellings are not listed in detail in the scriptures; according to the meaning, their advancement and retreat are uncertain. The first meaning is to distinguish the nature of the species as one dwelling. Understanding practice is the second dwelling. Pure mind is the third dwelling. The traces of practice above the Second Ground are the fourth dwelling. Those above the Eighth Ground combine as the second meaning: before the Ground is the first dwelling, called the Ground of Faith. Pure mind is the second dwelling. Traces of practice are the third dwelling. The Eighth and Ninth Grounds are definitely the fourth dwelling. The Tenth Ground is ultimately regarded as the fifth dwelling. The third meaning is based on the Five Forbearances (Five Forbearances: referring to Subduing Forbearance, Faith Forbearance, Compliant Forbearance, Non-Arising Forbearance, and Quiescent Forbearance) to be forever separated. Subduing Forbearance before the Ground is combined as one dwelling. The First, Second, and Third Grounds of Faith Forbearance are the second dwelling. The Fourth, Fifth, and Sixth Grounds of Compliant Forbearance are the third dwelling. The Seventh, Eighth, and Ninth Grounds of Non-Arising Forbearance are the fourth dwelling. The Tenth Ground of Quiescence is regarded as the fifth dwelling. None of these are harmful. In the third surpassing roar of power, causing the fourfold assembly of correct faith (fourfold assembly: Bhikshus, Bhikshunis, Upasakas, Upasikas) not to fear the four divisions of heretical views (four divisions: referring to various heretical paths), it is like the initial water nature submerging in the deep abyss, and walking on land hiding and concealing. The two assemblies of renunciants, Bhikshus and Bhikshunis, correspond to the water nature. The two assemblies of laypeople, Upasakas and Upasikas, correspond to walking on land. Flying and running elephants are omitted and not combined. If combined, it would be no different from the first and ninth sentences in what the roar does. Fourth, conversely combining the appearance of the roar, merging the conduct of the holy and Brahma into a cave (cave: a metaphor for a place of dwelling). Naming the Dharma according to the metaphor, it is called a dwelling. The Yogacarabhumi-sastra says this is the Three Dwellings. The meaning is similar to this dwelling. The two conducts of the holy and Brahma, the detailed explanation is as debated above. Heavenly conduct is still the Eight Dhyanas. Above there are five conducts, now with what meaning are only three conducts spoken of? Because these three are the conduct of gathering good deeds, the other two are the conduct of being away from faults. Good deeds are what are truly relied upon, so these three are emphasized. Frequently stretching out is to correspond to and cite the previous metaphor. In order to break arrogance, the Dharma is briefly revealed. Manifesting superior supernatural powers, therefore able to break arrogance. Yawning is to correspond to the metaphor. In order to cause beings to generate good roots, the Dharma is briefly revealed. As in the questions raised in the text above, urging questions, allowing explanations, is to cause beings to generate good roots. Looking around is to correspond to the metaphor. In order to cause beings to obtain the Four Unobstructed Eloquences (Four Unobstructed Eloquences: unobstructed in meaning, unobstructed in Dharma, unobstructed in expression, unobstructed in joyful speaking), the Dharma is briefly revealed. Observing the capacity of beings to receive the roots of the Four Eloquences, speaking the Dharma for them, causing them to achieve the Four Unobstructed Wisdoms. Fifth, recombining the virtues of being able to roar, standing on the ground with four feet is to correspond to and cite the previous metaphor. Causing beings...
安住尸波羅蜜顯其化意。自住凈戒故令他具師子吼者牒上喻中若具如是能師子吼名決定說總約顯法。說一切眾生悉有佛性如來常住別約顯法。
上來合佛。下就菩薩合師子子。聲聞緣覺雖逐如來不能吼者合前野幹不能吼也。十地修三能師子吼合師子子始滿三年即能哮吼。三行猶是聖梵天行。
上來釋勸。是師子下結勸供養。
世尊告下是第三段如來聽問。
師子白下是第四段師子正問。問中八句。前四問其所證之性。后四問其能證之行。就前四中雲何為性問其性體。云何許法是其佛性。以何義故名佛性者問性名義。何故複名常樂我凈問性體義。何故一切眾生不見就人徴責。此言即是問性有無。若實有性一切眾生何故不見。眾生不見當應無性。就后四中十住住何佛住何法問證性行。十住何眼。佛以何眼。問證性智。亦可前二問福德行。后二問其智慧行也。
自下第五如來贊問。于中有三。一佛嘆師子具二莊嚴能知能問。二師子言云何慧下辯二嚴相。三師子言若有二嚴不應問下辯所問法就初段中善哉總嘆。若人下別。別中初明為法咨啟必具二嚴。次列兩名。下嘆其能。具二嚴者能知向前所問八義。
第二段中師子初問云何福慧。下佛為釋。二莊嚴義廣如別章。此應具論。文中先辯二
【現代漢語翻譯】 現代漢語譯本
安住于尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）顯現其教化之意。自身安住于清凈戒律，所以能令他人也具備，這如同『師子吼』，是對應前面的比喻，如果具備這樣的能力，能作師子吼，就叫做『決定說』，這是總括地顯示佛法。說一切眾生都具有佛性，如來是常住的，這是分別地顯示佛法。
上面是把菩薩比作佛，下面就把菩薩比作師子之子。聲聞和緣覺雖然跟隨如來，但不能作師子吼，這對應於前面的野幹不能吼叫。十地菩薩修習三種行，能夠作師子吼，對應于師子之子開始滿三年就能哮吼。三種行仍然是聖梵天之行。
上面是解釋和勸勉，下面的『是師子下』是總結並勸人供養。
『世尊告下』是第三段，如來聽取提問。
『師子白下』是第四段，師子正式提問。提問中有八句。前四句問所證的自性，后四句問能證的修行。就前四句中，『云何為性』是問自性的本體，『云何許法是其佛性』是問什麼是佛性，『以何義故名佛性者』是問佛性的名稱和意義，『何故複名常樂我凈』是問自性的本體和意義，『何故一切眾生不見』是就人來責問，這句話就是問自性是有還是無。如果確實有自性，為什麼一切眾生都看不見？眾生看不見，就應該沒有自性。就后四句中，『十住住何佛住何法』是問證自性的修行，『十住何眼，佛以何眼』是問證自性的智慧。也可以說，前兩個問題是問福德行，后兩個問題是問智慧行。
從『自下』開始是第五段，如來讚歎提問。其中有三點：一是佛讚歎師子具備兩種莊嚴，能知能問；二是師子說『云何慧下』，辨別兩種莊嚴的相貌；三是師子說『若有二嚴不應問下』，辨別所問的法。就第一段中，『善哉』是總的讚歎，『若人下』是分別讚歎。分別讚歎中，首先說明爲了佛法而請教，必須具備兩種莊嚴，其次列出兩種名稱，下面讚歎他的能力。具備兩種莊嚴的人，能夠理解前面所問的八個問題。
第二段中，師子首先問『云何福慧』，下面佛為他解釋。兩種莊嚴的意義廣泛，如同其他章節所說，這裡應該詳細論述。文中首先辨別兩種。
【English Translation】 English version
Abiding in Śīla-pāramitā (Perfection of Morality) reveals its intention of transformation. Because one dwells in pure precepts, one can enable others to possess them as well, like a 'lion's roar.' This corresponds to the previous metaphor; if one possesses such ability to roar like a lion, it is called 'definitive teaching,' which is a general display of the Dharma. Saying that all sentient beings possess Buddha-nature and that the Tathāgata is eternal is a specific display of the Dharma.
Above, the Bodhisattva is compared to the Buddha; below, the Bodhisattva is compared to the lion's cub. Although Śrāvakas and Pratyekabuddhas follow the Tathāgata, they cannot roar like a lion, corresponding to the jackal in the previous example that cannot roar. A Bodhisattva of the Ten Grounds, cultivating the three practices, can roar like a lion, corresponding to a lion's cub that can roar after three years. The three practices are still the practices of the Holy Brahma.
Above is explanation and exhortation; below, '是師子下' concludes and encourages offerings.
'世尊告下' is the third section, where the Tathāgata listens to the questions.
'師子白下' is the fourth section, where the lion formally asks questions. There are eight sentences in the questions. The first four ask about the nature of what is realized, and the last four ask about the practice that enables realization. In the first four sentences, '云何為性' asks about the essence of the nature; '云何許法是其佛性' asks what Dharma is considered Buddha-nature; '以何義故名佛性者' asks about the name and meaning of Buddha-nature; '何故複名常樂我凈' asks about the essence and meaning of the nature; '何故一切眾生不見' questions from the perspective of people, and this sentence asks whether the nature exists or not. If there truly is a nature, why can't all sentient beings see it? If sentient beings can't see it, then it should not exist. In the last four sentences, '十住住何佛住何法' asks about the practice of realizing the nature; '十住何眼，佛以何眼' asks about the wisdom of realizing the nature. It can also be said that the first two questions ask about the practice of merit, and the last two questions ask about the practice of wisdom.
Starting from '自下' is the fifth section, where the Tathāgata praises the questions. There are three points: first, the Buddha praises the lion for possessing two adornments, being able to know and ask; second, the lion says '云何慧下', distinguishing the appearances of the two adornments; third, the lion says '若有二嚴不應問下', distinguishing the Dharma being asked about. In the first section, '善哉' is a general praise, '若人下' is a separate praise. In the separate praise, it first explains that to inquire about the Dharma, one must possess two adornments, then lists the two names, and below praises his ability. A person possessing two adornments can understand the eight questions asked earlier.
In the second section, the lion first asks '云何福慧', and below the Buddha explains it for him. The meaning of the two adornments is extensive, as mentioned in other chapters, and should be discussed in detail here. The text first distinguishes the two.
莊嚴相。汝今具下嘆其二能。
前中三番。一約十地體德分別。證體是慧。余德名福。故今說言慧莊嚴者謂從一地乃至十地福莊嚴者檀至波若非波若波羅蜜。是義云何。檀等六行各有二種。一隨事造修。非波羅蜜不能到于諸法實性非是自性清凈度故。令理成者是波羅蜜到法實性是其自性清凈度故。然今文中分取波若。是波羅蜜為慧莊嚴見法實故。前之五度及波若中非波羅蜜悉判為福。不能見法如實性故。良以波若波羅蜜多行成在十地。是十地體。故就位論。謂從一地乃至十地。余非地體。當相以辯故言謂檀乃至波若。于波若中有非福德者宜須簡別。故復說言非是波若波羅蜜矣。二就人分別。慧莊嚴者謂佛及與十地菩薩。文中略故直言菩薩不言十地。良以十地與佛同能眼見佛性。故合為慧。聲聞緣覺乃至九地皆悉不能眼見佛性。同判為福。三體用分別。諸佛菩薩有二種行一是德體性實離相。二是德用起化隨物。今言福者有為有漏有有果報有礙非常是凡夫法是其德用。用有起作故曰有為。示起染過名為有漏。現六道身名有果報。隨化起滅是故非常。所作似凡名凡夫法。此猶是前常與無常。慧莊嚴者無為無漏無有果等是其德體。體無起作故非有為。出障清凈名為無漏。六道身斷故無果報。生滅永夷稱曰常住。此猶是前
【現代漢語翻譯】 莊嚴相。你現在詳細地讚歎這兩種能力。
前面中間的三段。第一段是關於十地（菩薩修行階位的最高十個階段）的體德（本體和功德）的分別。證得本體是智慧，其餘的功德稱為福。所以現在說『慧莊嚴』，是指從一地（歡喜地）乃至十地（法雲地）；『福莊嚴』，是指佈施（檀那）乃至般若（智慧），但不是般若波羅蜜（達到智慧彼岸）。這是什麼意思呢？佈施等六度（六種修行方法）各有兩種：一是隨事造作和修行，因為不是般若波羅蜜，所以不能達到諸法的實性，因為它不是自性清凈的度（到達彼岸的方法）；使理成立的是般若波羅蜜，它能到達法的實性，因為它是自性清凈的度。然而，現在文中選取般若，是因為般若波羅蜜是智慧莊嚴，能見到法的實相。前面的五度以及般若中的非般若波羅蜜都被判定為福，因為它們不能如實地見到法的實性。因為般若波羅蜜多的修行是在十地中成就的，是十地的本體。所以就地位而言，是從一地乃至十地。其餘的不是地的本體，應當從現象上辨別，所以說佈施乃至般若。在般若中，有不是福德的，需要加以區別。所以又說不是般若波羅蜜。
第二段是就人來分別。『慧莊嚴』是指佛以及十地菩薩。文中省略了，直接說菩薩，沒有說十地。因為十地菩薩和佛一樣，能夠親眼見到佛性，所以合稱為智慧。聲聞（聽聞佛法而悟道的修行者）、緣覺（通過觀察因緣而悟道的修行者）乃至九地菩薩都不能親眼見到佛性，都被判定為福。
第三段是從體和用上分別。諸佛菩薩有兩種修行：一是德的本體，性質真實而離相；二是德的作用，隨順事物而起變化。現在說的『福』，是有為（有造作）、有漏（有煩惱）、有果報（有善惡報應）、有障礙、無常，是凡夫的法，是德的作用。因為作用有起作，所以說有為；顯示染污的過失，稱為有漏；顯現六道之身，名為有果報；隨著變化而生滅，所以是無常。所作所為類似凡夫，稱為凡夫法。這就像前面說的常與無常。
『慧莊嚴』是無為（無造作）、無漏（無煩惱）、沒有果報等，是德的本體。本體沒有起作，所以不是有為；脫離障礙而清凈，稱為無漏；六道之身斷除，所以沒有果報；生滅永遠止息，稱為常住。這就像前面說的。
【English Translation】 Auspicious Adornment. Now, you are about to extensively praise these two abilities.
The preceding middle section has three parts. The first part distinguishes the essence and virtues of the Ten Bhumis (the ten highest stages of a Bodhisattva's practice). Realizing the essence is wisdom, and the remaining virtues are called merit. Therefore, it is now said that 'Wisdom Adornment' refers to the progression from the First Bhumi (Joyful Ground) to the Tenth Bhumi (Cloud of Dharma Ground); 'Merit Adornment' refers to generosity (Dāna) to wisdom (Prajñā), but not Prajñāpāramitā (the perfection of wisdom). What does this mean? The six perfections (six practices) each have two aspects: one is the practice and cultivation of specific actions, but without Prajñāpāramitā, one cannot reach the true nature of all dharmas, because it is not the self-nature's pure means of crossing over (to the other shore). That which establishes the principle is Prajñāpāramitā, which can reach the true nature of dharmas because it is the self-nature's pure means of crossing over. However, the text now selects Prajñā because Prajñāpāramitā is the adornment of wisdom, capable of seeing the true nature of dharmas. The preceding five perfections and the non-Prajñāpāramitā aspects of Prajñā are all judged as merit because they cannot see the true nature of dharmas as they are. Because the practice of Prajñāpāramitā is accomplished in the Ten Bhumis, it is the essence of the Ten Bhumis. Therefore, in terms of stages, it is from the First Bhumi to the Tenth Bhumi. The rest is not the essence of the Bhumis and should be distinguished by phenomena, so it is said to be generosity to wisdom. Among Prajñā, there are those that are not merit, which need to be distinguished. Therefore, it is further said that it is not Prajñāpāramitā.
The second part distinguishes based on people. 'Wisdom Adornment' refers to the Buddhas and the Bodhisattvas of the Ten Bhumis. The text omits and directly says Bodhisattvas, without mentioning the Ten Bhumis. Because the Bodhisattvas of the Ten Bhumis, like the Buddhas, can directly see the Buddha-nature, they are collectively called wisdom. The Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through their own efforts), and even the Bodhisattvas of the Ninth Bhumi cannot directly see the Buddha-nature and are all judged as merit.
The third part distinguishes based on essence and function. The Buddhas and Bodhisattvas have two kinds of practice: one is the essence of virtue, which is real in nature and free from characteristics; the other is the function of virtue, which arises and transforms according to things. The 'merit' now spoken of is conditioned (with creation), defiled (with afflictions), has karmic retribution (good and bad consequences), has obstacles, and is impermanent. It is the dharma of ordinary beings and is the function of virtue. Because the function has arising and creation, it is said to be conditioned; showing the fault of defilement is called defiled; manifesting the bodies of the six realms is called having karmic retribution; arising and ceasing with transformation, it is therefore impermanent. What is done is similar to ordinary beings and is called the dharma of ordinary beings. This is like the previously mentioned permanence and impermanence.
'Wisdom Adornment' is unconditioned (without creation), undefiled (without afflictions), without karmic retribution, etc., and is the essence of virtue. The essence has no arising and creation, so it is not conditioned; being free from obstacles and pure is called undefiled; the bodies of the six realms are cut off, so there is no karmic retribution; birth and death are forever extinguished, which is called permanence. This is like the previously mentioned.
無常共常。
上來直辯。二莊嚴相。下嘆其能。汝具此二能問深義。我具此二能答深義。是中不欲明已能答。為顯二種莊嚴功能。準下此中文少不足。若具應言汝具二嚴能問甚深一二之義。我具二嚴能答甚深一二之義。故下師子乘之為問不知何因。文中略無一二之言。
第三段中師子先問。問意如何。明一與二相粗易識不假二嚴方能問答。而佛說具方能問答。所以問之。文中有二。一乘言正難。二所以下釋。前中菩薩具二莊嚴則不應問一種二種。難前菩薩具二能問。具二莊嚴應當解法無一無二。何緣正能問一問二。云何世尊說言能答一種二種。難前我具二嚴能答。然此問中言有隱顯。準后類前前應有二。一自立道理。具二莊嚴不應問於一種二種。二徴破佛語。云何說言具二莊嚴能問一二。準前類後後亦應二。一自立道理。具二莊嚴不應答於一種二種。二徴破佛語。云何說言具二莊嚴能答一二。今前句中偏舉道理略無徴辭。后句之中偏舉徴辭略不立理。準此驗前必知曏者有其一種二種之言。亦可此言準義為問。向前問中導言佛性眾生不見即是其二。佛菩薩見即是其一。如來就之說為深義故。今師子取以為難。就下釋中先自徴責。我有何以為此徴問。釋中諸法無一無二舉深形淺。一種二種是凡夫相明淺非深。
【現代漢語翻譯】 現代漢語譯本 無常與常。 (Anitya and Nitya, impermanence and permanence)
上面直接辯論。兩種莊嚴之相。下面讚歎他們的能力。你具備這兩種能力，所以能問深刻的意義。我具備這兩種能力，所以能回答深刻的意義。這裡不想說明自己能回答，是爲了彰顯兩種莊嚴的功能。按照下面的文例，這裡的文字略有不足。如果完整，應該說你具備兩種莊嚴，能問甚深的第一和第二種意義。我具備兩種莊嚴，能回答甚深的第一和第二種意義。所以下面師子（Simha, Lion）的提問，不知是什麼原因。文中省略了第一和第二的說法。
第三段中，師子先提問。提問的意圖是什麼？說明第一和第二的相狀粗淺容易識別，不需要兩種莊嚴就能問答。而佛說具備兩種莊嚴才能問答。所以才提問。文中有兩種含義。一是乘言正難，二是所以下解釋。前面說菩薩具備兩種莊嚴，就不應該問一種兩種。質疑前面菩薩具備兩種能力提問。具備兩種莊嚴，應當理解法沒有第一也沒有第二。為什麼偏偏能問第一問第二。為什麼世尊說能回答第一種第二種。質疑前面我說具備兩種莊嚴能回答。然而這個提問中，言語有隱有顯。按照後面的文例推斷，前面應該有兩種含義。一是自立道理，具備兩種莊嚴不應該問于第一種第二種。二是征破佛語，為什麼說具備兩種莊嚴能問第一第二。按照前面的文例推斷，後面也應該有兩種含義。一是自立道理，具備兩種莊嚴不應該回答第一種第二種。二是征破佛語，為什麼說具備兩種莊嚴能回答第一第二。現在前面的句子中，偏重於道理的闡述，省略了征問的辭句。後面的句子中，偏重於征問的辭句，省略了道理的闡述。按照這個來驗證前面，必定知道先前有第一種第二種的說法。也可以把這些話按照意義理解為提問。向前面的提問中，引導說佛性眾生不見就是第二種。佛菩薩見就是第一種。如來就此說為深刻的意義。所以現在師子取這個來作為詰難。就下面的解釋中，先自我責問。我有什麼理由來做這個征問。解釋中，諸法無一無二，用深刻的道理來顯現淺顯的現象。第一種第二種是凡夫的相狀，說明淺顯而不是深刻。
【English Translation】 English version Impermanence and Permanence.
Above is a direct debate. Two kinds of adornments. Below praises their abilities. You possess these two abilities, so you can ask profound meanings. I possess these two abilities, so I can answer profound meanings. Here, there is no intention to explain one's own ability to answer, but to highlight the function of the two kinds of adornments. According to the example below, the text here is slightly insufficient. If complete, it should say that you possess two adornments and can ask about the profound meaning of the first and second kinds. I possess two adornments and can answer the profound meaning of the first and second kinds. Therefore, Simha's (Lion) question below, it is not known for what reason. The text omits the mention of the first and second.
In the third section, Simha asks first. What is the intention of the question? It explains that the appearances of the first and second are superficial and easy to recognize, and do not require two adornments to ask and answer. But the Buddha says that possessing two adornments is necessary to ask and answer. That is why the question is asked. There are two meanings in the text. One is 'riding on words is a direct challenge,' and the second is 'therefore, the explanation below.' Earlier, it was said that Bodhisattvas possess two adornments, so they should not ask about one kind or two kinds. It questions the previous statement that Bodhisattvas possess two abilities to ask. Possessing two adornments, they should understand that the Dharma has neither first nor second. Why are they able to ask about the first and second specifically? Why does the World Honored One say that they can answer the first and second kinds? It questions the previous statement that I possess two adornments and can answer. However, in this question, the words are both hidden and revealed. According to the later examples, the former should have two meanings. One is to establish one's own reasoning: possessing two adornments, one should not ask about the first and second kinds. The second is to challenge the Buddha's words: why say that possessing two adornments allows one to ask about the first and second. According to the previous examples, the latter should also have two meanings. One is to establish one's own reasoning: possessing two adornments, one should not answer the first and second kinds. The second is to challenge the Buddha's words: why say that possessing two adornments allows one to answer the first and second. Now, in the previous sentence, there is an emphasis on the explanation of reasoning, and the words of questioning are omitted. In the later sentence, there is an emphasis on the words of questioning, and the explanation of reasoning is omitted. According to this to verify the former, it must be known that previously there was mention of the first and second kinds. These words can also be understood as questions according to their meaning. In the previous question, it was guided by saying that the Buddha-nature is not seen by sentient beings, which is the second kind. The Buddha and Bodhisattvas see it, which is the first kind. The Tathagata speaks of this as a profound meaning. Therefore, Simha now takes this as a challenge. In the explanation below, first, there is self-questioning. What reason do I have to make this challenge? In the explanation, all dharmas are neither one nor two, using profound reasoning to reveal superficial phenomena. The first and second kinds are the appearances of ordinary people, indicating superficiality rather than profundity.
一二既是凡夫之相。何假具嚴方能問答下佛答之。文還有二。一翻答初段明具二嚴方能問答一種二種。于中偏就菩薩答之。若有菩薩無二莊嚴不知一二反答前問。具二能知順答前問。二翻答後段明其一二深而非淺。于中先翻無一無二。后翻一二是凡夫相。前中若言無一無二是義不然牒以直非。何以下釋。先徴非意。下對釋之。若無一二云何得說無一無二。由有一二故得就之說無一二。若全無者對何宣說無一無二。下翻一二是凡相中若言一二是凡夫相牒其難辭。是乃十住非凡夫相翻其難辭。何以下釋。先徴后解。于中先出一二法體。一謂涅槃。二謂生死。次釋其義。涅槃體常不變故一。生死常愛無明等前後分異是故言二。皆初徴問。后釋可知。下就人定。明一與二並非凡相。凡夫例惑不能解知生死無常涅槃常故。以是下結。以非凡夫所知義故具二莊嚴方能問答。
自下第六如來答問。于中經文粗判有二。一略顯證義。二佛性者非內非外然非失下廣顯證義。細分有四。一對前八問略顯證法。二若男女欲見如來應當修習十二部下約對前法勸修趣入略明證行。三性非內外然非失下廣顯證法。四師子言無相定者名涅槃下約對前法勸修趣入廣明證行。就初段中先答前四問明所證法。師子吼言菩薩具幾見不了下答后四問明能證
【現代漢語翻譯】 現代漢語譯本 一和二都是凡夫的表象。為何要具備莊嚴才能問答下面的佛陀回答。文中有兩點。一是反駁回答的第一段，說明具備兩種莊嚴才能問答一種和兩種。其中偏重於菩薩來回答。如果菩薩沒有兩種莊嚴，就不知道一和二，這是反駁前面的提問。具備兩種莊嚴才能知道，這是順應前面的提問。二是反駁回答的后一段，說明一和二的含義深刻而非淺顯。其中先反駁沒有一也沒有二的說法。后反駁一和二是凡夫的表象。前面反駁沒有一也沒有二的說法中，如果說沒有一也沒有二，這個道理是不對的，直接否定它。為什麼下面要解釋。先提出否定的意思。下面針對它進行解釋。如果沒有一和二，怎麼能說沒有一也沒有二呢？因為有一和二，所以才能就此說沒有一和二。如果完全沒有，又針對什麼來說沒有一也沒有二呢？下面反駁一和二是凡夫表象的說法中，如果說一和二是凡夫的表象，這是反駁他的說法。這乃是十住菩薩的境界，不是凡夫的表象，這是反駁他的說法。為什麼下面要解釋。先提出問題，後進行解釋。其中先說出一和二的法體。一指的是涅槃（Nirvana，寂滅，解脫）。二指的是生死（Samsara，輪迴）。其次解釋它們的含義。涅槃的本體恒常不變，所以說一。生死常常因為愛和無明等原因，前後有所不同，所以說是二。都是先提出問題，後進行解釋，可以理解。下面就人的定力來說，說明一和二並非凡夫的表象。凡夫因為迷惑，不能理解生死是無常的，涅槃是恒常的。因此下面總結。因為不是凡夫所能理解的道理，所以具備兩種莊嚴才能問答。
從下面開始是第六個如來回答提問。其中經文大致可以分為兩部分。一是簡略地顯示證悟的意義。二是『佛性者非內非外然非失』下面詳細地顯示證悟的意義。細分可以分為四個部分。一是針對前面的八個提問，簡略地顯示證悟的法。二是『若男女欲見如來應當修習十二部』下面，針對前面的法，勸導修行趣入，簡略地說明證悟的修行。三是『性非內外然非失』下面，詳細地顯示證悟的法。四是『師子言無相定者名涅槃』下面，針對前面的法，勸導修行趣入，詳細地說明證悟的修行。就第一段中，先回答前面的四個提問，說明所證悟的法。『師子吼言菩薩具幾見不了』下面回答後面的四個提問，說明能證悟的人。
【English Translation】 English version One and two are the characteristics of ordinary beings. Why is it necessary to have complete adornments to ask and answer the following Buddha's response? There are two points in the text. First, it refutes the first part of the answer, explaining that having two kinds of adornments is necessary to ask and answer one kind and two kinds. Among them, it focuses on the Bodhisattva (Enlightenment Being) to answer. If a Bodhisattva does not have two adornments, he does not know one and two, which is refuting the previous question. Having two adornments can know, which is in accordance with the previous question. Second, it refutes the latter part of the answer, explaining that the meaning of one and two is profound and not superficial. Among them, it first refutes the saying of neither one nor two. Then it refutes the saying that one and two are the characteristics of ordinary beings. In the previous refutation of the saying of neither one nor two, if it is said that there is neither one nor two, this reasoning is incorrect, directly denying it. Why is it explained below? First, it raises the meaning of negation. Below, it explains it in response. If there is no one and two, how can it be said that there is neither one nor two? Because there is one and two, it can be said that there is neither one nor two. If there is nothing at all, then what is it said against that there is neither one nor two? Below, in the refutation of the saying that one and two are the characteristics of ordinary beings, if it is said that one and two are the characteristics of ordinary beings, this is refuting his statement. This is the realm of the Ten Abodes Bodhisattva, not the characteristics of ordinary beings, which is refuting his statement. Why is it explained below? First, it raises the question, and then it explains it. Among them, it first states the Dharma body of one and two. One refers to Nirvana (cessation of suffering, liberation). Two refers to Samsara (cycle of rebirth). Secondly, it explains their meanings. The essence of Nirvana is constant and unchanging, so it is called one. Samsara often has differences before and after due to love and ignorance, so it is called two. Both are first raising the question, and then explaining it, which can be understood. Below, in terms of human concentration, it explains that one and two are not the characteristics of ordinary beings. Ordinary beings, because of delusion, cannot understand that Samsara is impermanent and Nirvana is permanent. Therefore, it concludes below. Because it is not a principle that ordinary beings can understand, it is necessary to have two kinds of adornments to ask and answer.
From below begins the sixth Tathagata's (Buddha) answer to the question. Among them, the sutra text can be roughly divided into two parts. First, it briefly shows the meaning of enlightenment. Second, 'Buddha-nature is neither internal nor external, yet it is not lost' below, it shows the meaning of enlightenment in detail. It can be divided into four parts in detail. First, in response to the previous eight questions, it briefly shows the Dharma of enlightenment. Second, 'If men and women want to see the Tathagata, they should cultivate the twelve divisions' below, in response to the previous Dharma, it encourages cultivation to enter, briefly explaining the practice of enlightenment. Third, 'Nature is neither internal nor external, yet it is not lost' below, it shows the Dharma of enlightenment in detail. Fourth, 'Simhanada (Lion's Roar) says that the Samadhi (meditative state) of no form is called Nirvana' below, in response to the previous Dharma, it encourages cultivation to enter, explaining the practice of enlightenment in detail. In the first part, it first answers the previous four questions, explaining the Dharma that is enlightened. 'Simhanada says how many views the Bodhisattva has that are not understood' below, it answers the latter four questions, explaining the person who can be enlightened.
法。佛性是其所證之法。諸佛菩薩證性之行。為他施習為能證法。此二須記答前四中初就眾生現性答問。師子白佛佛與佛性無差別者一切眾生何用修下就諸眾生當性答問。性非當現約緣言耳。就現性中文別有二。一對上初問辯出性體。即約此體明其佛性常樂我凈眾生不見。此一分中答上三問。正答第一兼答第四。二如汝言以何義故名佛性下對第二問解性名義。即約此義明其佛性常樂我凈眾生不見。此一分中亦答三問。正答第二兼答第四。
就初段中先對初問辯出性體以是義故佛性常下超答第三明其佛性常樂我凈。無明覆下超對第四明諸眾生不見所由。
初中汝言云何為性牒舉前問諦聽許說。下正答之。就中宣說三義為性。一第一義空以為佛性。二智慧為性。三中道為性。
性者名為第一義空是初門也。佛性門中曠備法界一切種義。今此且就一空門說。就染說性喜同情取故說為空。性云何空略有二義。一離相名空。體雖真有而無一相。如凈醍醐而無青黃赤白等相。亦如一切眾生心識體雖是有而無大小長短等相。又如佛身體實妙有而無一相。無何等相。如馬鳴說謂非有相。亦非無相。非非有相非非無相。非有無俱相。亦非一相。亦非異相。非非一相非非異相。非一異俱相。亦非自相。亦非他相。非非自
【現代漢語翻譯】 現代漢語譯本：法，佛性（Buddha-nature）是諸佛所證悟的法。諸佛菩薩證悟佛性的行為，是他們為他人施予修行的方法，這是能證之法。這兩點需要記住，以回答前面四個問題。首先，就眾生所顯現的佛性回答問題。『師子（Simha）問佛，佛與佛性沒有差別，那麼一切眾生為何還要修行？』接下來，就所有眾生本具的佛性回答問題。佛性並非當下顯現，而是依緣而說。就顯現的佛性而言，文義上又分為兩部分：第一，針對最初的問題，辨明佛性的本體。即依據此本體，闡明佛性常、樂、我、凈，而眾生卻不能看見。這一部分回答了前三個問題，主要回答第一個問題，兼顧回答第四個問題。第二，『如你所說，以何種意義稱之為佛性？』針對第二個問題，解釋佛性的名稱和意義。即依據此意義，闡明佛性常、樂、我、凈，而眾生卻不能看見。這一部分也回答了三個問題，主要回答第二個問題，兼顧回答第四個問題。
在第一段中，首先針對第一個問題，辨明佛性的本體，『以是義故，佛性常』，進而回答第三個問題，闡明佛性常、樂、我、凈。『無明覆』，進而回答第四個問題，闡明眾生不能看見佛性的原因。
在最初的部分中，『你問云何為性』，這是對前面問題的重複和強調，『諦聽，許說』，接下來是正式的回答。在回答中，宣說了三種意義作為佛性的內涵：第一，第一義空（paramārtha-śūnyatā）被認為是佛性。第二，智慧為佛性。第三，中道為佛性。
『性者，名為第一義空』，這是最初的入門。佛性之門中，廣闊地具備了法界（dharma-dhātu）的一切意義。現在這裡僅就空門（śūnyatā-dvāra）來闡述。就染污（kleśa）而言，佛性喜好以同情來理解，因此說為空。佛性為何為空？略有兩層含義：第一，離相（lakṣaṇa）名為空。本體雖然真實存在，卻沒有一個固定的相狀。如同純凈的醍醐（ghṛta），沒有青黃赤白等顏色。又如一切眾生的心識，本體雖然存在，卻沒有大小長短等形狀。又如佛的身體，確實是微妙的存在，卻沒有一個固定的相狀。沒有哪種相狀呢？如馬鳴（Aśvaghoṣa）所說，『不是有相，也不是無相，不是非有相，也不是非無相，不是有無俱相，也不是一相，也不是異相，不是非一相，也不是非異相，不是一異俱相，也不是自相，也不是他相，不是非自』
【English Translation】 English version: Dharma. Buddha-nature is the Dharma realized by all Buddhas. The act of Buddhas and Bodhisattvas realizing their nature is their practice of bestowing methods of cultivation to others, which is the Dharma that enables realization. These two points must be remembered to answer the previous four questions. First, answer the questions based on the nature manifested by sentient beings. 'Simha asked the Buddha, if there is no difference between the Buddha and Buddha-nature, why do all sentient beings need to cultivate?' Next, answer the questions based on the inherent nature of all sentient beings. Nature is not manifested in the present moment, but is spoken of in relation to conditions. Regarding the manifested nature, the meaning is further divided into two parts: First, in response to the initial question, clarify the substance of Buddha-nature. That is, based on this substance, explain that Buddha-nature is permanent, blissful, self, and pure, but sentient beings cannot see it. This part answers the first three questions, mainly answering the first question, while also addressing the fourth question. Second, 'As you say, in what sense is it called Buddha-nature?' In response to the second question, explain the name and meaning of Buddha-nature. That is, based on this meaning, explain that Buddha-nature is permanent, blissful, self, and pure, but sentient beings cannot see it. This part also answers three questions, mainly answering the second question, while also addressing the fourth question.
In the first section, first, in response to the first question, clarify the substance of Buddha-nature, 'For this reason, Buddha-nature is permanent,' and then answer the third question, explaining that Buddha-nature is permanent, blissful, self, and pure. 'Covered by ignorance,' and then answer the fourth question, explaining why sentient beings cannot see Buddha-nature.
In the initial part, 'You ask, what is nature?' This is a repetition and emphasis of the previous question, 'Listen carefully, I will explain.' Next is the formal answer. In the answer, three meanings are declared as the content of Buddha-nature: First, the ultimate emptiness (paramārtha-śūnyatā) is considered to be Buddha-nature. Second, wisdom is Buddha-nature. Third, the Middle Way is Buddha-nature.
'That which is called nature is ultimate emptiness,' this is the initial gateway. In the gateway of Buddha-nature, all meanings of the Dharma-realm (dharma-dhātu) are broadly possessed. Now, here, it is only explained in terms of the gateway of emptiness (śūnyatā-dvāra). In terms of defilement (kleśa), Buddha-nature likes to be understood with compassion, so it is said to be empty. Why is Buddha-nature empty? There are roughly two meanings: First, being apart from characteristics (lakṣaṇa) is called emptiness. Although the substance is truly existent, it does not have a fixed characteristic. Like pure ghee (ghṛta), it does not have colors such as blue, yellow, red, or white. Also, like the consciousness of all sentient beings, although the substance exists, it does not have shapes such as large, small, long, or short. Also, like the body of the Buddha, it is indeed a subtle existence, but it does not have a fixed characteristic. What kind of characteristic does it not have? As Aśvaghoṣa said, 'It is not having characteristics, nor is it not having characteristics, it is not not having characteristics, nor is it not not having characteristics, it is not having and not having characteristics together, nor is it one characteristic, nor is it different characteristics, it is not not one characteristic, nor is it not different characteristics, it is not one and different characteristics together, nor is it self-characteristic, nor is it other-characteristic, it is not not self'
相非非他相。非自他俱相。如是一切妄心分別悉不相應唯證境界。二離性名空眾生佛性即如來藏。如來藏中廣備法界恒沙佛法。是諸佛法同一體性互相整合。無有一法別守自性故說為空。空義如是第一義空名為智慧明空與慧更無別。體離相義邊故說是空。覺照義邊是故慧門。故無別體而第二門。良以說空喜同斷滅故說為慧。既言是空云何名慧。解有四義。一空是慧境故名智慧。故龍樹言說智智處皆名波若。二依此空理出生佛慧。因中說果故名智慧。其猶世人說食為命。三就體說。此之佛性雖名為空體是真心。心是覺性故名智慧。故華嚴云一切眾生心微塵中有無師智無礙智廣大智等。馬鳴論中說為本覺。問曰。凡時未有智解。以何義故得名為覺。論自釋言從本以來有大智慧光明義故。遍照一切法界義故。自性清凈識知義故名之為覺。是義云何。真心體中具過恒沙一切佛法心於彼法同體照明。由來無障名照法界故名智慧。四約人分別。凡佛雖殊體性無別。體無別故將凡取性性名為因。據佛取性性即佛果。故上宣說苦集等實即是如來。是佛果故名為智慧所言空者不見空下是第三門中道為性。于中約就愚智顯之。文別有四。一明愚人偏見。二智。者下明智人正見。三見一切下明前愚人所見非中。四中道者名佛性下明前智人所見
【現代漢語翻譯】 現代漢語譯本 『相非非他相』（現象不是非自身之外的其他現象），『非自他俱相』（也不是自身和他者的結合）。像這樣，一切虛妄的心識分別都不相應，唯有證悟的境界才是真實的。二、遠離自性的稱為『空』（Śūnyatā），眾生的佛性即是『如來藏』（Tathāgatagarbha）。如來藏中廣博地具備法界恒河沙數般的佛法。這些佛法具有同一體性，互相整合，沒有一法單獨保持自己的自性，所以說是『空』。空的意義是這樣，第一義空名為智慧，明空與智慧沒有區別。從體性上來說，遠離表相的意義方面，所以說是『空』；從覺悟照耀的意義方面來說，這就是智慧之門。所以沒有不同的本體而有第二個門。因為說空容易被誤解為斷滅，所以說是智慧。既然說是空，為什麼又說是智慧呢？解釋有四種意義：一、空是智慧的境界，所以名為智慧。所以龍樹（Nāgārjuna）菩薩說，智和智的處所都名為般若（Prajñā）。二、依靠這空性的道理出生佛的智慧，從因上說果，所以名為智慧。就像世人說吃飯是爲了活命一樣。三、就本體來說，這佛性雖然名為空，但本體是真心。心是覺悟的本性，所以名為智慧。所以《華嚴經》（Avataṃsaka Sūtra）說，一切眾生的心中，微塵中都有無師智、無礙智、廣大智等。《大乘起信論》（Mahāyānaśraddhotpāda-śāstra）中說為本覺。問：凡夫的時候還沒有智慧的理解，以什麼意義可以稱為覺呢？論中自己解釋說，從本來就具有大智慧光明的意義，普遍照耀一切法界的意義，自性清凈識知的意義，所以名為覺。這個意義是什麼呢？真心體中具備超過恒河沙數的一切佛法，心對於這些法同體照明，從來沒有障礙，所以能照耀法界，所以名為智慧。四、從人和佛分別來說，凡夫和佛雖然不同，但體性沒有區別。體性沒有區別，所以將凡夫的自性取為因，佛的自性就是佛果。所以上面宣說苦集等實際上就是如來。是佛果的緣故，名為智慧。所說的空，不見空下是第三門，以中道為體性。其中就愚人和智人來顯明。文別有四點：一、說明愚人的偏見。二、『智者』以下說明智人的正見。三、『見一切』以下說明前面愚人所見不是中道。四、『中道者名佛性』以下說明前面智人所見。
【English Translation】 English version 『Appearance is neither non-other than appearance』 (相非非他相), 『nor is it both self and other』 (非自他俱相). Thus, all deluded mental discriminations are not in accordance with reality; only the realm of enlightenment is true. Secondly, that which is devoid of inherent existence is called 『emptiness』 (Śūnyatā), and the Buddha-nature of sentient beings is the 『Tathāgatagarbha』 (如來藏). Within the Tathāgatagarbha are extensively contained countless Buddha-dharmas like the sands of the Ganges throughout the Dharma-realm. These Buddha-dharmas possess the same essence, mutually integrated, with no single dharma independently maintaining its own nature; therefore, it is said to be 『empty』. The meaning of emptiness is thus: the ultimate emptiness is called wisdom; luminous emptiness and wisdom are not different. From the perspective of essence, it is apart from the meaning of characteristics, hence it is said to be 『empty』; from the perspective of awakened illumination, it is the gate of wisdom. Therefore, there is no separate entity, yet there is a second gate. Because speaking of emptiness is easily mistaken for annihilation, it is spoken of as wisdom. Since it is said to be empty, how can it be called wisdom? There are four meanings in explanation: First, emptiness is the realm of wisdom, hence it is called wisdom. Therefore, Nāgārjuna (龍樹) Bodhisattva said that both wisdom and the place of wisdom are called Prajñā (般若). Second, based on this principle of emptiness, the wisdom of the Buddhas arises; speaking of the result in terms of the cause, it is called wisdom. It is like people saying that eating is for the sake of life. Third, speaking of the essence, this Buddha-nature, although called emptiness, its essence is true mind. Mind is the nature of awakening, hence it is called wisdom. Therefore, the Avataṃsaka Sūtra (華嚴經) says that in the minds of all sentient beings, within the dust motes, there are unteachable wisdom, unobstructed wisdom, vast wisdom, etc. The Mahāyānaśraddhotpāda-śāstra (大乘起信論) speaks of it as original enlightenment. Question: When one is an ordinary being, there is no understanding of wisdom; in what sense can it be called awakening? The treatise itself explains that from the beginning, it has the meaning of great wisdom and light, the meaning of universally illuminating all Dharma-realms, and the meaning of self-nature purity and knowing; therefore, it is called awakening. What is this meaning? Within the essence of true mind are contained all the Buddha-dharmas exceeding the sands of the Ganges; the mind illuminates these dharmas with the same essence, without any obstruction from the beginning, so it can illuminate the Dharma-realm, hence it is called wisdom. Fourth, distinguishing between ordinary beings and Buddhas, although ordinary beings and Buddhas are different, their essence is not different. Because the essence is not different, the nature of ordinary beings is taken as the cause, and the nature of the Buddha is the fruit of Buddhahood. Therefore, it was declared above that suffering, accumulation, etc., are actually the Tathāgata. Because it is the fruit of Buddhahood, it is called wisdom. What is meant by emptiness, not seeing emptiness below, is the third gate, with the Middle Way as its nature. Among them, it is revealed in terms of foolish and wise people. There are four points in the text: First, it clarifies the biased views of foolish people. Second, 『The wise』 below clarifies the correct views of wise people. Third, 『Seeing everything』 below clarifies that what the foolish people saw earlier is not the Middle Way. Fourth, 『The Middle Way is called Buddha-nature』 below clarifies what the wise people saw earlier.
是中就初段中所言空者標別愚人。愚謂二乘。二乘唯見生死法空。故言空者亦得說言若無常者及無我者。就始言耳。下言不見空與不空彰其所迷。二乘之人但能見空不能見空及與不空。故言不見空與不空。非全不見。此言略少。若具應言不見苦樂乃至不見我及無我。類初可知略不具論。人言空者牒前理空。云言水見空不空者導前空理非智慧故不能見空及與不空。粗看似是。細窮則非。空理不見何待言論。第二段中初言智者標別解人。人謂菩薩人言智者牒前智慧。乍看似是。審思則非。前空與慧並是所顯中道之性。今言智者標舉解人約之辯中。非牒前智。見空不空乃至無我彰其所解。空者一切生死已下辯其所解。自下第三明前愚人所見非中。見一切空不見不空不名中者約空不空以顯非中。二乘唯見生死法空不能見於涅槃不空。偏故非中。乃至見於一切無我不見我者不名中道。約我無我以顯非中。超苦無常故言乃至。義同前解。
第四段中中道名性。言少不足。若具應言見空不空乃至見我及與無我是名中道如是中道名為佛性。翻前可知故不具論。由見空等知法非有。見不空等知法非無故名為中。說此中道為佛性矣。上來一段對上初問辯出性體以是義下超答第三明性是其常樂我凈乘前顯后。以是第一義空為性。智慧中
【現代漢語翻譯】 現代漢語譯本： 關於前面第一段所說的『空』，是爲了區別愚人。這裡說的『愚』指的是二乘（聲聞乘和緣覺乘）。二乘之人只看到生死之法的空性，所以說『空』也可以說是『無常』和『無我』。這只是從開始的階段來說。下面說『不見空與不空』，彰顯了他們的迷惑。二乘之人只能看到空，不能看到空以及不空，所以說『不見空與不空』，並非完全不見。這裡說的比較簡略，如果完整地說，應該說『不見苦樂，乃至不見我及無我』。與前面的意思類似，所以簡略而不完整地論述。有人說『空』，是承接前面所說的理空。說『用水來看空與不空』，是引導前面的空理，因為沒有智慧，所以不能看到空以及不空。粗略一看好像是對的，仔細推敲則不對。空理都不能見到，還說什麼討論呢？ 第二段中，開頭說『智者』，是爲了區別解悟之人。這裡說的『人』指的是菩薩。有人說『智者』，是承接前面所說的智慧。乍一看好像是對的，仔細思考則不對。前面的空和慧都是所要顯現的中道之性。現在說『智者』，是爲了標舉解悟之人，從辯論中來說，並非承接前面的智慧。『見空不空乃至無我』，彰顯了他們的理解。『空者一切生死』以下，辯論了他們的理解。 從下面第三段開始，說明前面愚人所見並非中道。『見一切空不見不空不名中』，是從空與不空的角度來顯示並非中道。二乘之人只看到生死之法的空性，不能看到涅槃的不空，因為偏頗所以不是中道。乃至『見到一切無我，不見我者不名中道』，是從我與無我的角度來顯示並非中道。超越苦和無常，所以說『乃至』，意思與前面的解釋相同。 第四段中，中道名為佛性。這裡說的比較少，不夠完整。如果完整地說，應該說『見空不空乃至見我及與無我，是名中道，如此中道名為佛性』。與前面的意思相反，所以不完整地論述。因為見到空等，知道法並非實有。見到不空等，知道法並非實無，所以名為中。說這個中道就是佛性。上面一段是針對第一個問題，辯論出佛性的本體。以下是超越回答第三個問題，說明佛性是常樂我凈，承接前面而顯現後面。以第一義空為佛性，在智慧中。
【English Translation】 English version: Regarding the 'emptiness' mentioned in the initial section, it is to distinguish the ignorant. The 'ignorant' here refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Those of the Two Vehicles only see the emptiness of the laws of birth and death (saṃsāra), so 'emptiness' can also be said to be 'impermanence' (anitya) and 'no-self' (anātman). This is only from the initial stage. Below, saying 'not seeing emptiness and non-emptiness' reveals their delusion. Those of the Two Vehicles can only see emptiness, but cannot see emptiness and non-emptiness, so it is said 'not seeing emptiness and non-emptiness', but it is not a complete non-seeing. This is said briefly; if said completely, it should be 'not seeing suffering and pleasure, and even not seeing self and no-self'. Similar to the previous meaning, so it is discussed briefly and incompletely. Someone says 'emptiness', referring to the emptiness of principle mentioned earlier. Saying 'using water to see emptiness and non-emptiness' is to guide the previous principle of emptiness, because without wisdom (prajñā), one cannot see emptiness and non-emptiness. At first glance, it seems correct, but upon careful examination, it is not. If the principle of emptiness cannot be seen, what is there to discuss? In the second section, beginning with 'the wise', it is to distinguish those who understand. The 'person' here refers to a Bodhisattva. Someone says 'the wise', referring to the wisdom mentioned earlier. At first glance, it seems correct, but upon careful thought, it is not. The previous emptiness and wisdom are both the nature of the Middle Way (madhyamāpratipad) to be revealed. Now saying 'the wise' is to highlight those who understand, from the perspective of debate, not referring to the previous wisdom. 'Seeing emptiness and non-emptiness, and even no-self' reveals their understanding. 'Emptiness is all birth and death' and below, debates their understanding. Starting from the third section below, it explains that what the previous ignorant people see is not the Middle Way. 'Seeing all emptiness but not seeing non-emptiness is not called the Middle Way' is to show that it is not the Middle Way from the perspective of emptiness and non-emptiness. Those of the Two Vehicles only see the emptiness of the laws of birth and death, but cannot see the non-emptiness of Nirvāṇa, so because it is biased, it is not the Middle Way. And even 'seeing all no-self, but not seeing self is not called the Middle Way' is to show that it is not the Middle Way from the perspective of self and no-self. Transcending suffering and impermanence, so it is said 'and even', the meaning is the same as the previous explanation. In the fourth section, the Middle Way is called Buddha-nature (Buddhatā). What is said here is less and not complete. If said completely, it should be 'seeing emptiness and non-emptiness, and even seeing self and no-self, is called the Middle Way, and this Middle Way is called Buddha-nature'. The opposite of the previous meaning, so it is not discussed completely. Because seeing emptiness, etc., one knows that the dharmas are not real. Seeing non-emptiness, etc., one knows that the dharmas are not unreal, so it is called the Middle Way. Saying that this Middle Way is Buddha-nature. The above section is in response to the first question, debating the essence of Buddha-nature. Below is transcending to answer the third question, explaining that Buddha-nature is eternal bliss, self, and purity (nitya, sukha, ātman, śubha), inheriting the previous and revealing the latter. Taking the ultimate emptiness (paramārtha-śūnyatā) as Buddha-nature, in wisdom.
道為佛性故常恒不變。亦應宣說我樂及凈類常可知。略不具辯。
無明覆下答第四問明諸眾生不見所由。無明覆故令生不見別明凡夫不見所由。聲聞已下別明二乘不見所由。于中初明聲聞緣覺但見空等不見不空乃至於我。次明不得第一義空。后明不能行於中道。下明不能見於佛性。中有三下總明凡夫二乘不見。見中有三略以標舉。此于中道正見邪見通名見中。次列三名。下辯其相。解定樂中菩薩鄰生雖處阿鼻如三禪者為物甘處。如似世人樂三禪樂。非謂在中樂如三禪。言定苦行謂凡夫者。凡夫唯有生死之苦故名定苦。聲聞緣覺行於苦樂作中道者有變易苦。以離分段得小涅槃名之為樂。二乘住此作中道想。以是義下雙結后二不見佛性。
下次答上第二句問解性名義。即就明其常樂我凈眾生不見。如汝所言以何義故名佛性者牒舉前問。下釋有三。一總明佛性是其菩提。中道有三下別明佛性是其中道。三十二緣智即是阿耨菩提種下別明佛性是其種子。初中即是中道種者性是中道而與菩提作種子也。
第二段中三番辯中一通就理行以辯中道。二生死本際凡有二下偏就十二因緣之理以說中道。三眾生起見凡有二下偏就十二因緣觀行以顯中道。是中舉行為約顯理。就初段中道有三種略以標舉。次列三名。正辯中
【現代漢語翻譯】 現代漢語譯本：道因為是佛性，所以是常恒不變的。也應該宣說我、樂以及清凈的體性是常恒可知的，這裡簡略地說明，不詳細辯論。
因為無明的覆蓋，所以眾生不能看見佛性，這是回答第四個問題，說明眾生不能看見佛性的原因。因為無明的覆蓋，使得眾生不能看見，這是特別說明凡夫不能看見的原因。從聲聞開始以下，分別說明二乘（聲聞乘和緣覺乘）不能看見佛性的原因。其中，首先說明聲聞和緣覺只能看見空等，不能看見不空，乃至不能看見真我（Atman）。其次說明他們不能證得第一義空（Paramarthasunyata）。然後說明他們不能行於中道（Madhyama）。下面說明他們不能看見佛性。中間有三段，下面總的說明凡夫和二乘不能看見佛性。在『見』中，有三個方面，這裡簡略地標舉出來。這裡所說的『中』，是指中道，正見和邪見都稱為『見中』。其次列出三個名稱。下面辨別它們的相狀。解釋『定樂』，菩薩鄰近於生死，即使身處阿鼻地獄，也像處於三禪天一樣安樂，爲了救度眾生而甘願處於其中，就像世人樂於三禪天的快樂一樣。這並不是說在中道中享受像三禪天一樣的快樂。說到『定苦行』，指的是凡夫。凡夫只有生死的痛苦，所以稱為『定苦』。聲聞和緣覺修行于苦和樂之間，作為中道，有變易的痛苦。因為離開了分段生死，得到小涅槃，所以稱為『樂』。二乘安住於此，認為這就是中道。因為這個原因，下面總結說，後兩者都不能看見佛性。
下面回答上面第二句的提問，解釋『性』的名稱和含義。也就是說明常、樂、我、凈的體性，而眾生不能看見。『如汝所言以何義故名佛性者』，這是重複提問。下面解釋有三個方面。一是總的說明佛性就是菩提（Bodhi）。中道有三個方面，下面分別說明佛性就是中道。三十二緣智就是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的種子，下面分別說明佛性就是種子。最初的『即是中道種者』，意思是說，佛性是中道，並且作為菩提的種子。
第二段中，分三個方面來辨析中道，一是總的從理和行兩個方面來辨析中道。二是『生死本際凡有二下』，偏重於從十二因緣（Dvadasanga-pratityasamutpada）的道理來說明中道。三是『眾生起見凡有二下』，偏重於從十二因緣的觀行來顯明中道。這裡舉出行為，是爲了約略地顯明道理。在最初的段落中，中道有三種，簡略地標舉出來。其次列出三個名稱。正式地辨析中道。
【English Translation】 English version: Because the Dao is the Buddha-nature (Buddha-dhatu), it is constant and unchanging. It should also be proclaimed that the nature of 'I' (Atman), 'Bliss' (Sukha), and 'Purity' (Subha) is constantly knowable. This is briefly explained here, without detailed discussion.
Because of the covering of ignorance (Avidya), beings cannot see the Buddha-nature. This answers the fourth question, explaining why beings cannot see the Buddha-nature. Because of the covering of ignorance, beings cannot see; this specifically explains why ordinary beings (Prthagjana) cannot see. From the Sravakas (hearers) onwards, it separately explains why the two vehicles (Dvayayana) (Sravakayana and Pratyekabuddhayana) cannot see the Buddha-nature. Among them, it first explains that Sravakas and Pratyekabuddhas can only see emptiness (Sunyata) and so on, but cannot see non-emptiness, and even cannot see the true self (Atman). Secondly, it explains that they cannot attain the ultimate emptiness (Paramarthasunyata). Then, it explains that they cannot practice the Middle Way (Madhyama). Below, it explains that they cannot see the Buddha-nature. In the middle, there are three sections, and below, it generally explains that ordinary beings and the two vehicles cannot see the Buddha-nature. In 'seeing', there are three aspects, which are briefly highlighted here. The 'middle' mentioned here refers to the Middle Way; right view and wrong view are both called 'seeing the middle'. Next, three names are listed. Below, their characteristics are distinguished. Explaining 'fixed bliss', Bodhisattvas (Bodhisattva) are close to birth and death, and even if they are in Avici Hell, they are as comfortable as being in the Third Dhyana heaven, willingly staying there to save sentient beings, just like worldly people enjoy the bliss of the Third Dhyana. This does not mean enjoying the same bliss as the Third Dhyana in the Middle Way. Speaking of 'fixed asceticism', it refers to ordinary beings. Ordinary beings only have the suffering of birth and death, so it is called 'fixed suffering'. Sravakas and Pratyekabuddhas practice between suffering and bliss, as the Middle Way, and have the suffering of change. Because they have left the suffering of segmented existence and attained small Nirvana (Nirvana), it is called 'bliss'. The two vehicles dwell in this, thinking that this is the Middle Way. For this reason, it concludes below that the latter two cannot see the Buddha-nature.
Below, it answers the second question above, explaining the name and meaning of 'nature'. That is, it explains the nature of permanence (Nitya), bliss (Sukha), self (Atman), and purity (Subha), which sentient beings cannot see. 'As you said, for what reason is it called Buddha-nature?' This is repeating the question. Below, there are three aspects of explanation. First, it generally explains that Buddha-nature is Bodhi (Bodhi). The Middle Way has three aspects, and below, it separately explains that Buddha-nature is the Middle Way. The wisdom of the thirty-two conditions is the seed of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and below, it separately explains that Buddha-nature is the seed. The initial 'that is, the seed of the Middle Way' means that Buddha-nature is the Middle Way and serves as the seed of Bodhi.
In the second paragraph, the Middle Way is analyzed in three aspects. First, the Middle Way is analyzed generally from the perspectives of principle and practice. Second, 'The origin of birth and death has two aspects below', focusing on explaining the Middle Way from the principle of the twelve links of dependent origination (Dvadasanga-pratityasamutpada). Third, 'Sentient beings arise views with two aspects below', focusing on revealing the Middle Way from the practice of observing the twelve links of dependent origination. Here, the mention of practice is to briefly reveal the principle. In the initial paragraph, there are three types of Middle Way, which are briefly highlighted. Next, three names are listed. The Middle Way is formally analyzed.
道餘二顯之。此上中下異於余處。余處所辯下法為下。中法為中。上法為上。今此所論下劣之法名上名下。據此下法向上望之有上可趣名為上道。向下望之下有三塗可以趣向說名下道。勝上之法說以為中。據此勝法向上望之無上可趣不名上道。向下望之不退趣入凡夫心中不名下道。不上不下故說為中。下釋其相。下牒初門。梵天無常謬見常者此上求心。下有三塗可以趣向故名下道。上牒第二。生死無常謬見是常三寶是常計無常者。此是例惑求下之心。上有菩提終可趣向故曰上道。何以下釋。先問起發。能得最上阿耨菩薩對問辯釋。不將此心得上菩提。有此心者終得菩提故曰能得。中牒第三。下釋其相。先辯后結。辯中四句。第一宣說第一義空理法為中。二從無常見無常下說行為中。三第一義空不名已下釋前第一理法為中。第一義空不名為下非下故中。何以下釋。凡夫不得故不名下。不名為上非上故中。何以下釋。先徴后解。體即是上更無上法可與為道故不名上。四諸佛菩薩所修已下釋前第二行法為中。不上不下。義同前解。上來別釋。以是下結。
上來通就理行說中。
自下第二偏就因緣理法明中。于中先明因緣中道。是故佛性常樂我下明性是其常樂我凈眾生不見。前中先辯因緣之相。生死本際凡有二種
【現代漢語翻譯】 現代漢語譯本：道餘二顯之。此上中下異於余處。其他地方所辨析的下法是下，中法是中，上法是上。現在這裡所論述的下劣之法，卻可稱為上或下。依據這種下法，向上看，有上道可以趨向，所以稱為上道；向下看，有三塗（地獄、餓鬼、畜生）可以趨向，所以稱為下道。勝妙向上的法，則稱為中道。依據這種勝法，向上看，沒有更高的可以趨向，所以不稱為上道；向下看，不會退轉而進入凡夫之心，所以不稱為下道。既不上不下，所以稱為中道。下面解釋它的相狀。下面解釋第一個方面。梵天（色界天的最高層）是無常的，卻錯誤地認為是常，這是向上追求的心。下面有三塗可以趨向，所以稱為下道。上面解釋第二個方面。生死是無常的，卻錯誤地認為是常，三寶（佛、法、僧）是常，卻認為無常，這是迷惑而追求下道的心。上面有菩提（覺悟）最終可以趨向，所以稱為上道。為什麼下面要解釋呢？先提問以引發。能夠得到最上阿耨菩提（無上正等正覺）的，通過對問來辨析解釋。不將這種心用來得到菩提。有這種心的人最終能夠得到菩提，所以說能夠得到。中間解釋第三個方面。下面解釋它的相狀。先辨析后總結。辨析中分為四句。第一句宣說第一義空（勝義空性）的理法為中道。第二句從『無常見無常』以下，說行為中道。第三句『第一義空不名為下』以下，解釋前面第一義空的理法為中道。第一義空不稱為下，因為不是下所以是中。為什麼下面要解釋呢？凡夫不能得到，所以不稱為下。不稱為上，因為不是上所以是中。為什麼下面要解釋呢？先提問后解答。本體就是上，沒有更高的法可以作為道，所以不稱為上。第四句『諸佛菩薩所修』以下，解釋前面第二種行法為中道。不上不下，意義與前面的解釋相同。上面是分別解釋，以下是總結。上面是總的就理和行來說中道。 上來通就理行說中。 自下第二偏就因緣理法明中。在其中先說明因緣中道。因此佛性（如來藏）具有常樂我凈的特性，但眾生卻看不見。前面先辨析因緣的相狀。生死（輪迴）的本際，大致有兩種。
【English Translation】 English version: The Dao (path) reveals the other two. The upper, middle, and lower here differ from elsewhere. Elsewhere, the lower Dharma (teaching) is distinguished as lower, the middle Dharma as middle, and the upper Dharma as upper. Now, here, the inferior Dharma discussed can be called either upper or lower. According to this lower Dharma, looking upwards, there is an upper path to approach, so it is called the upper path; looking downwards, there are the three evil destinies (hell, hungry ghosts, animals) to approach, so it is called the lower path. The superior and upper Dharma is called the middle path. According to this superior Dharma, looking upwards, there is no higher to approach, so it is not called the upper path; looking downwards, it does not regress and enter the mind of ordinary beings, so it is not called the lower path. Neither upper nor lower, so it is called the middle path. Below explains its characteristics. Below explains the first aspect. Brahma (the highest level of the Form Realm) is impermanent, but mistakenly seen as permanent; this is the mind seeking upwards. Below, there are the three evil destinies to approach, so it is called the lower path. Above explains the second aspect. Birth and death are impermanent, but mistakenly seen as permanent; the Three Jewels (Buddha, Dharma, Sangha) are permanent, but considered impermanent; this is the deluded mind seeking the lower path. Above, there is Bodhi (enlightenment) that can eventually be approached, so it is called the upper path. Why explain below? First, ask to initiate. One who can attain the supreme Anuttara Bodhi (unexcelled complete enlightenment) clarifies through questions and answers. Do not use this mind to attain Bodhi. One who has this mind can eventually attain Bodhi, so it is said to be able to attain. The middle explains the third aspect. Below explains its characteristics. First, distinguish, then conclude. The distinction is divided into four sentences. The first sentence proclaims the principle of the first meaning of emptiness (ultimate emptiness) as the middle path. The second sentence, from 'seeing impermanence as impermanence' downwards, speaks of practice as the middle path. The third sentence, 'the first meaning of emptiness is not called lower' downwards, explains the principle of the first meaning of emptiness as the middle path. The first meaning of emptiness is not called lower, because it is not lower, so it is middle. Why explain below? Ordinary beings cannot attain it, so it is not called lower. It is not called upper, because it is not upper, so it is middle. Why explain below? First, question, then answer. The essence is upper; there is no higher Dharma that can be the path, so it is not called upper. The fourth sentence, 'what the Buddhas and Bodhisattvas cultivate' downwards, explains the second type of practice as the middle path. Neither upper nor lower, the meaning is the same as the previous explanation. Above is a separate explanation; below is a conclusion. Above is a general discussion of the middle path in terms of principle and practice. Above, generally speaking, the middle path is discussed in terms of principle and practice. From here onwards, the second part focuses specifically on explaining the middle path in terms of cause and condition and principle. Among them, first explain the middle path of cause and condition. Therefore, the Buddha-nature (Tathagatagarbha) has the characteristics of permanence, bliss, self, and purity, but sentient beings do not see it. Previously, the characteristics of cause and condition were distinguished. The origin of birth and death (samsara) is roughly of two kinds.
無明與愛舉生死因。無明是其現苦家本。本亦有行略而不彰。有愛是其當苦家本。此名愛結以之為有。愛三有故。現在亦有取及有支略而不辯。是二中間有生老病死舉生死果。此舉緣相下就說中是名中道就緣辯中。問曰因緣云何為中。解有六義。一就破離斷常分別於事分齊十二因緣次第相生。后藉前起是故非常。前能生后所以非斷非常非斷故名為中。二破我分別。因緣法中無我無人。以無我故因緣之法亦非我所則為非有。因緣相生故復非無。非有非無名為中道。三破性分別。十二緣法但集從緣無有自性所以非有。因緣相生是故非無。非有非無故名為中。四破相分別。因緣之法誑相而有窮理本無。不但無性。相亦叵得。如陽炎水近觀之時非直無於水性而已水相亦無。窮理本無名為非有。誑相似有說為非無。非有非無名為中道。五破想分別。十二緣法更細推求心外無法。但是妄想自心所見。如夢所見皆是心起。以心起故於理本無名為非有。妄心自現說為非無。非有非無名為中道。六就實分別。十二因緣窮其本性真心所起如夢所作皆報心起。故地經說十二因緣皆真心作。真心即是如來藏性。古今常湛清凈不變。何有因緣起作可得所以非有。隨妄流轉集起生死說為非無。非有非無故名中道。又彼真心離性名為非有。體具法界恒
【現代漢語翻譯】 現代漢語譯本 『無明』（avidyā，對事物真相的無知）與『愛』（tṛṣṇā，渴愛）是導致生死輪迴的原因。『無明』是導致現在痛苦的根本原因。根本原因中也包含『行』（saṃskāra，業力），這裡爲了簡略而沒有明顯指出。『愛』是導致未來痛苦的根本原因。這被稱為『愛結』（prema-bandhana），因為它導致了『有』（bhava，存在）。因為『愛』導致了三有（欲有、色有、無色有）。現在也包含『取』（upādāna，執取）和『有支』（bhavāṅga，有分），這裡爲了簡略而沒有詳細說明。在這兩者之間，有『生』（jāti，出生）、『老』（jarā，衰老）、『病』（vyādhi，疾病）、『死』（maraṇa，死亡），這些是生死輪迴的結果。以上是關於緣起的描述，下面將討論中道，即通過緣起來辨析中道。問：因緣如何體現中道？答：有六種解釋。第一，通過破除斷見和常見，來區分事物的界限，十二因緣依次相生。後者依賴於前者而生起，所以不是『常』（nitya，永恒不變）。前者能夠生出後者，所以不是『斷』（uccheda，斷滅）。因為既不是『常』也不是『斷』，所以稱為『中』（madhyama）。第二，破除對『我』（ātman，實體自我）的執著。在因緣法中，沒有『我』，也沒有人。因為沒有『我』，所以因緣法也不是『我所』（ātmanīya，屬於我的），因此不是『有』（asti，存在）。因緣相生，所以也不是『無』（nāsti，不存在）。既不是『有』也不是『無』，稱為中道。第三，破除對『自性』（svabhāva，固有不變的性質）的執著。十二緣法只是因緣和合而成，沒有自性，所以不是『有』。因緣相生，所以不是『無』。既不是『有』也不是『無』，所以稱為『中』。第四，破除對『相』（lakṣaṇa，表象）的執著。因緣法以虛幻的表象而存在，窮究其理，本來就沒有。不僅沒有自性，連表象也無法獲得。就像陽焰之水，近看的時候，不僅沒有水的自性，連水的表象也沒有。窮究其理，本來就沒有，稱為『非有』。因為虛幻的表象看起來好像存在，所以說是『非無』。既不是『有』也不是『無』，稱為中道。第五，破除對『想』（saṃjñā，概念）的執著。十二緣法如果更深入地推求，會發現心外無法，一切都是妄想，是自心所見。就像夢中所見，都是由心而起。因為由心而起，所以從理上來說本來就沒有，稱為『非有』。妄心自己顯現，所以說是『非無』。既不是『有』也不是『無』，稱為中道。第六，從實相的角度來分析。十二因緣窮究其本性，是由真心所生起，就像夢中所作，都是報心而起。所以《地經》說，十二因緣都是真心所作。真心就是如來藏性，自古至今常住不變，清凈不變。哪裡有因緣生起可得？所以不是『有』。隨著妄想流轉，聚集生起生死，所以說是『非無』。既不是『有』也不是『無』，所以稱為中道。而且，那個真心，離開自性，稱為『非有』。體性具足法界，恒常 常
【English Translation】 English version 『Avidyā』 (ignorance) and 『Tṛṣṇā』 (craving) are the causes of the cycle of birth and death. 『Avidyā』 is the root cause of present suffering. 『Saṃskāra』 (volitional formations) is also included in the root cause, but it is not explicitly stated here for brevity. 『Tṛṣṇā』 is the root cause of future suffering. This is called 『Prema-bandhana』 (the bond of love), because it leads to 『Bhava』 (existence). Because 『Tṛṣṇā』 leads to the three existences (desire realm, form realm, formless realm). 『Upādāna』 (clinging) and 『Bhavāṅga』 (life-continuum) are also included now, but they are not explained in detail here for brevity. Between these two, there are 『Jāti』 (birth), 『Jarā』 (aging), 『Vyādhi』 (sickness), and 『Maraṇa』 (death), which are the results of the cycle of birth and death. The above is a description of dependent origination, and below we will discuss the Middle Way, that is, to distinguish the Middle Way through dependent origination. Question: How does dependent origination embody the Middle Way? Answer: There are six explanations. First, by refuting the views of eternalism and annihilationism, to distinguish the boundaries of things, the twelve links of dependent origination arise in sequence. The latter arises depending on the former, so it is not 『Nitya』 (eternal). The former can give rise to the latter, so it is not 『Uccheda』 (annihilation). Because it is neither 『Nitya』 nor 『Uccheda』, it is called 『Madhyama』 (the Middle Way). Second, refuting the attachment to 『Ātman』 (self). In the Dharma of dependent origination, there is no 『Ātman』, and no person. Because there is no 『Ātman』, the Dharma of dependent origination is also not 『Ātmanīya』 (belonging to me), so it is not 『Asti』 (existence). Dependent origination arises, so it is not 『Nāsti』 (non-existence) either. Neither 『Asti』 nor 『Nāsti』 is called the Middle Way. Third, refuting the attachment to 『Svabhāva』 (inherent nature). The twelve links of dependent origination are only assembled from conditions, and have no inherent nature, so they are not 『Asti』. Dependent origination arises, so it is not 『Nāsti』. Neither 『Asti』 nor 『Nāsti』 is called 『Madhyama』. Fourth, refuting the attachment to 『Lakṣaṇa』 (appearance). The Dharma of dependent origination exists with illusory appearances, and when its principle is exhausted, it originally does not exist. Not only is there no inherent nature, but even the appearance cannot be obtained. Just like the water of a mirage, when viewed up close, not only is there no water nature, but even the appearance of water is absent. When its principle is exhausted, it originally does not exist, it is called 『Non-existence』. Because the illusory appearance looks like it exists, it is said to be 『Non-non-existence』. Neither 『Asti』 nor 『Nāsti』 is called the Middle Way. Fifth, refuting the attachment to 『Saṃjñā』 (perception). If the twelve links of dependent origination are pursued more deeply, it will be found that there is no Dharma outside the mind, and everything is delusion, seen by one's own mind. Just like what is seen in a dream, it all arises from the mind. Because it arises from the mind, it originally does not exist in principle, it is called 『Non-existence』. The deluded mind manifests itself, so it is said to be 『Non-non-existence』. Neither 『Asti』 nor 『Nāsti』 is called the Middle Way. Sixth, analyze from the perspective of reality. When the twelve links of dependent origination are exhausted, their original nature is born from the true mind, just like what is done in a dream, it all arises from the rewarding mind. Therefore, the Land Sutra says that the twelve links of dependent origination are all made by the true mind. The true mind is the Tathāgatagarbha nature, which is constant and unchanging from ancient times to the present, pure and unchanging. Where can the arising of dependent origination be obtained? So it is not 『Asti』. Following the flow of delusion, gathering and arising birth and death, so it is said to be 『Non-non-existence』. Neither 『Asti』 nor 『Nāsti』 is called the Middle Way. Moreover, that true mind, apart from its nature, is called 『Non-existence』. The substance is full of the Dharma realm, constantly
沙佛法說為非無。非有非無名為中道。六中前五虛妄不真生滅流轉。非是常樂我凈之法。不能究竟為佛真種。今此不論。第六一門體真常樂我凈之法能為佛種今名中道。與經中說生死二法是如來藏其言相似。如是中道能破生死故名中道釋為中義。中道即是因緣實性。是實性中無因緣相故破生死。生死之有著邊故起。故破生死名為中道。以是中道名佛性者結中為性。以是中道能破生死成佛義故得名佛性。
下次明其常樂我凈。眾生不見一處合論于中初法次喻后合。法中初言是故佛性常樂我凈乘前顯后。是前中道能破生死為佛性故。佛性得為常樂我凈。以諸眾生不能見故無常樂等辯相顯實。此即明其眾生不見。性實非下彰實異相成前不見。喻中貧人家有寶藏喻前性體常樂我凈。是人已下喻上眾生不能見等。有善知識而語已下喻佛性實非無常苦等寄得顯之。于中先喻諸佛菩薩開化令得而語化始。即以方便令見化終。以得見下喻諸眾生同化得見。閤中佛性合前寶藏眾生不見。有知識下合前知識而語等也。上來偏就因緣理法以論中道。
自下第三偏就因緣觀行說中。于中初先正辯中道。性雖常下還明不見略不宣說常樂我凈。就正辯中先對凡夫以明中道。眾生起見凡有二種一常二斷不名中道舉邊顯中。無常斷下明中異
【現代漢語翻譯】 現代漢語譯本：沙佛法說既不是『無』，也不是『有』，也不是『無』，這種『非有非無』的狀態被稱為中道（Madhyamaka，不落兩邊的中正之道）。前五個『中』是虛妄不真實的，它們生滅流轉，不是常、樂、我、凈的真正法則，不能最終成為佛的真正種子。這裡我們不討論這些。第六個『中』，其本體是真常樂我凈的法則，能夠成為佛的種子，現在被稱為中道。這與經典中說的生死二法就是如來藏（Tathagatagarbha，如來藏於一切眾生身中）的說法相似。這樣的中道能夠破除生死，所以被稱為中道，解釋為『中』的意義。中道就是因緣（hetupratyaya，事物生起的原因和條件）的真實體性。在這真實體性中沒有因緣的表象，所以能破除生死。生死的有，是從『有』的邊見而生起的。所以破除生死被稱為中道。用這個中道來命名佛性（Buddha-nature，成佛的可能性），是將『中』與『性』結合。因為這個中道能夠破除生死，成就成佛的意義，所以得名佛性。 接下來闡明常、樂、我、凈。眾生不能看見，所以將它們放在一處討論。首先是法，然後是比喻，最後是總結。在『法』中，首先說『是故佛性常樂我凈』，這是承接前面的內容來顯明後面的內容。因為前面的中道能夠破除生死，成為佛性，所以佛性可以被稱為常、樂、我、凈。因為眾生不能看見，所以用無常、無樂等辯論的方式來顯明真實。這正是說明眾生不能看見。『性實非下』彰顯真實的不同表象，成就前面的『不見』。比喻中，貧窮人家有寶藏，比喻前面的『性體常樂我凈』。『是人已下』比喻上面的眾生不能看見等等。『有善知識而語已下』比喻佛性真實並非無常、苦等，藉此來顯明它。其中，先比喻諸佛菩薩開導教化，使人能夠得到，這是教化的開始。然後用方便法門使人得見，這是教化的結束。『以得見下』比喻諸眾生同樣被教化而得見。總結中，佛性對應前面的寶藏，眾生不能看見。『有知識下』對應前面的知識而語等等。以上偏重於從因緣的理法來討論中道。 從下面第三部分開始，偏重於從因緣的觀行來說明中道。其中，首先正式辨明中道。『性雖常下』仍然說明不能看見，簡略地不宣說常樂我凈。在正式辨明中，首先針對凡夫來闡明中道。眾生生起見解，凡有常和斷兩種，這不能稱為中道，這是舉出兩邊來顯明中道。『無常斷下』說明中道的不同。
【English Translation】 English version: The Dharma of the Shāvastivādins says it is neither 'non-being' nor 'being'. This state of 'neither being nor non-being' is called the Middle Way (Madhyamaka, the balanced path that does not fall into extremes). The first five 'middles' are false and unreal, they are subject to birth, death, and transformation, and are not the true laws of permanence, bliss, self, and purity. They cannot ultimately become the true seed of the Buddha. We will not discuss these here. The sixth 'middle', whose essence is the true, permanent, blissful, self, and pure law, can become the seed of the Buddha, and is now called the Middle Way. This is similar to what is said in the scriptures that the two laws of birth and death are the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata within all beings). Such a Middle Way can break through birth and death, so it is called the Middle Way, explained as the meaning of 'middle'. The Middle Way is the real nature of dependent origination (hetupratyaya, the causes and conditions for the arising of things). In this real nature, there is no appearance of dependent origination, so it can break through birth and death. The existence of birth and death arises from the biased view of 'existence'. Therefore, breaking through birth and death is called the Middle Way. Naming Buddha-nature (Buddha-nature, the potential for Buddhahood) with this Middle Way is to combine 'middle' with 'nature'. Because this Middle Way can break through birth and death and achieve the meaning of becoming a Buddha, it is named Buddha-nature. Next, the permanence, bliss, self, and purity will be explained. Because sentient beings cannot see them, they are discussed together in one place. First is the Dharma, then the analogy, and finally the conclusion. In the 'Dharma', it is first said 'Therefore, Buddha-nature is permanent, blissful, self, and pure', which is to clarify the following content by building on the preceding content. Because the preceding Middle Way can break through birth and death and become Buddha-nature, Buddha-nature can be called permanent, blissful, self, and pure. Because sentient beings cannot see it, the truth is revealed through arguments such as impermanence and non-bliss. This is precisely to explain that sentient beings cannot see. 'The nature is not real below' highlights the different appearances of reality, completing the preceding 'cannot see'. In the analogy, a poor family has a treasure, which is analogous to the preceding 'the nature of the body is permanent, blissful, self, and pure'. 'The person below' is analogous to the above sentient beings who cannot see, and so on. 'Having a good teacher and speaking below' is analogous to the Buddha-nature being truly not impermanent, suffering, etc., using this to reveal it. Among them, first, it is analogous to the Buddhas and Bodhisattvas enlightening and teaching, enabling people to obtain, which is the beginning of teaching. Then, using skillful means to enable people to see, which is the end of teaching. 'Seeing below' is analogous to all sentient beings being taught and seeing. In the conclusion, Buddha-nature corresponds to the preceding treasure, which sentient beings cannot see. 'Having knowledge below' corresponds to the preceding knowledge and speech, and so on. The above focuses on discussing the Middle Way from the perspective of the principle of dependent origination. Starting from the third part below, the explanation of the Middle Way focuses on the practice of dependent origination. Among them, first, the Middle Way is formally distinguished. 'Although the nature is always below' still explains that it cannot be seen, and briefly does not declare permanence, bliss, self, and purity. In the formal distinction, the Middle Way is first explained to ordinary people. Sentient beings give rise to views, which are generally of two types: permanence and annihilation. This cannot be called the Middle Way, which is to highlight the Middle Way by citing the two extremes. 'Impermanence below' explains the difference of the Middle Way.
邊。無常無斷名中道者正辯中義。即是觀照十二緣智出其中體。如是觀智名佛性者結中為性。下對二乘以顯中道。二乘雖觀不名佛性明小非中。二乘但能見因緣相不及其實故非中道不名佛性。是中亦應明佛菩薩觀行是中。義不異前故略不論。上來辯中。下明眾生不見佛性故無中道。佛性雖常為無明覆不能得見明凡不見。又未能度十二緣等明小不見初先法說次以喻顯。二乘觀法未能及實。故如兔馬不得水底。何以下釋。以凡二乘不見佛性故能觀智不名中道。上來三番合為第二偏解中道。
自下第三偏明種子。文還有三與前相似。於前三中從後向前次第說種。先就第三因緣觀行以說種子。以是義下就前第二因緣之理以說種子。性者有因有因因下就前第一因緣理行以說種子。初中是觀十二緣智即是阿耨菩提種者牒上第三因緣觀智就說種也。
第二番中初先法說。以是義故十二因緣名佛性者乘前顯后。以前所生因緣觀智得為種故能生因緣名為佛性。性猶種也。次以喻顯。譬如胡瓜名為熱病立喻顯法。何以故下釋喻顯法。能與熱病作因緣故名為熱病。下合顯法。因緣如是能生向前因緣觀智故名佛性。
第三番中文別有三。一就向前理行二門說為種子。二非因果故常恒已下還明常樂我凈之義三以是故我經說下還
【現代漢語翻譯】 現代漢語譯本：邊。無常無斷名為中道，這是正確辨析中道之義。觀照十二因緣的智慧，從中產生其本體。這樣的觀智名為佛性，是總結中的性質。下面針對二乘來彰顯中道。二乘雖然也觀，但不名為佛性，說明小乘不是中道。二乘只能見到因緣的表相，不能達到其實質，所以不是中道，不名為佛性。這裡也應該說明佛菩薩的觀行也是中道。意義與前面相同，所以略而不論。上面辨析了中道。下面說明眾生因為不見佛性，所以沒有中道。佛性雖然是常，但被無明覆蓋，不能得見，說明凡夫不能見。又未能度過十二因緣等，說明小乘不能見。開始先說法，然後用比喻來顯明。二乘所觀之法未能達到實相，所以就像兔和馬不能到達水底一樣。下面進行解釋。因為凡夫和二乘不見佛性，所以他們的觀智不名為中道。上面三段合起來是第二部分，偏面地解釋中道。 下面第三部分，偏面地說明種子。文中有三個部分，與前面相似。在前三個部分中，從後向前依次說明種子。先就第三個因緣觀行來說明種子。因為這個意義，下面就前面第二個因緣之理來說明種子。性，是有因，有因因，下面就前面第一個因緣理行來說明種子。第一個部分中，觀十二因緣的智慧就是阿耨菩提（anuttara-bodhi，無上正等正覺）的種子，這是針對上面第三個因緣觀智來說明種子。 第二部分中，開始先說法。因為這個緣故，十二因緣名為佛性，這是承前啓後。因為前面所生的因緣觀智可以作為種子，所以能生因緣名為佛性。性，就是種子的意思。然後用比喻來顯明。譬如胡瓜名為熱病，用比喻來顯明法。為什麼呢？下面解釋比喻來顯明法。因為能與熱病作為因緣，所以名為熱病。下面合起來顯明法。因緣也是這樣，能生向前面的因緣觀智，所以名為佛性。 第三部分中，文別有三個方面。一是就向前面的理行二門來說明作為種子。二是非因果，所以常恒，下面還是說明常樂我凈（nitya-sukha-atma-subha，永恒、快樂、真我、純凈）的意義。三是因為這個緣故，我的經書說，下面還是...
【English Translation】 English version: 'Side. Impermanence without cessation is called the Middle Way, which is the correct discernment of the meaning of the Middle Way. The wisdom of contemplating the twelve links of dependent origination arises from within it as its essence. Such contemplative wisdom is called Buddha-nature, which is the nature of conclusion. Below, it is directed towards the Two Vehicles to reveal the Middle Way. Although the Two Vehicles also contemplate, they are not called Buddha-nature, indicating that the Small Vehicle is not the Middle Way. The Two Vehicles can only see the appearance of dependent origination and cannot reach its reality, therefore it is not the Middle Way and is not called Buddha-nature. Here, it should also be explained that the contemplation and practice of Buddhas and Bodhisattvas is also the Middle Way. The meaning is the same as before, so it is omitted. Above, the Middle Way has been discerned. Below, it is explained that sentient beings do not see Buddha-nature, therefore they do not have the Middle Way. Although Buddha-nature is constant, it is covered by ignorance and cannot be seen, indicating that ordinary beings cannot see it. Furthermore, they have not been able to cross the twelve links of dependent origination, indicating that the Small Vehicle cannot see it. First, the Dharma is explained, then a metaphor is used to reveal it. The Dharma contemplated by the Two Vehicles has not reached the true reality, so it is like rabbits and horses not being able to reach the bottom of the water. Below is the explanation. Because ordinary beings and the Two Vehicles do not see Buddha-nature, their contemplative wisdom is not called the Middle Way. The above three sections together form the second part, partially explaining the Middle Way.' 'Below is the third part, partially explaining the seed. There are three parts in the text, similar to the previous ones. In the previous three parts, the seeds are explained in order from back to front. First, the seed is explained in terms of the third link of dependent origination, contemplation and practice. Because of this meaning, below, the seed is explained in terms of the second link of dependent origination, the principle. Nature is having a cause, having a cause as the cause, below, the seed is explained in terms of the first link of dependent origination, principle and practice. In the first part, the wisdom of contemplating the twelve links of dependent origination is the seed of Anuttara-bodhi (anuttara-bodhi, unsurpassed complete enlightenment), which is to explain the seed in terms of the third link of dependent origination, contemplative wisdom.' 'In the second part, first the Dharma is explained. Because of this reason, the twelve links of dependent origination are called Buddha-nature, which is to carry on from the previous and reveal the latter. Because the previously generated contemplative wisdom of dependent origination can be used as a seed, the ability to generate dependent origination is called Buddha-nature. Nature is the meaning of seed. Then a metaphor is used to reveal it. For example, the cucumber is called a fever, using a metaphor to reveal the Dharma. Why? Below, explain the metaphor to reveal the Dharma. Because it can be the cause of fever, it is called fever. Below, combine to reveal the Dharma. Dependent origination is also like this, it can generate the previous contemplative wisdom of dependent origination, so it is called Buddha-nature.' 'In the third part, the text has three different aspects. First, the two doors of principle and practice are explained as seeds. Second, it is not cause and effect, so constant and eternal, below, it still explains the meaning of nitya-sukha-atma-subha (nitya-sukha-atma-subha, eternal, happiness, true self, pure). Third, because of this reason, my scriptures say, below is still...'
明不見。初中為分理之與行二種因別須明二果為辯因果。通對非因非果以說故有五種。一是因性猶是向前因緣之理。二因因性猶是向前因緣觀智。三是果性是前觀智所生之果。四果果性是前因緣中道之果。因緣之理顯為果故。五非因果性前四處體。彼體從緣說為前四。廢緣就實說為第五非因果性。文中初先一番廣辯是因非果。如佛性下結別其相。初中前四一處辯釋。非因果性在後別論。釋前四中初法。次喻。后合顯之。法中初先開列四門。下牒辯釋。因牒初門。即十二緣斥其體相。十二緣法近生觀智遠為涅槃正因種子故名為因。言因因者牒第二門。即是智慧斥其體相。觀因緣智依前因緣從因起因故曰因因。果牒第三。即是菩提斥其體相。此前觀智所生果也。言果果者牒第四門。即大涅槃斥其體相。此前十二因緣家果。因緣之理顯為此果名大涅槃。向前菩提望於前因已受果名。涅槃是彼果家之果故名果果。理實菩提及與涅槃並有性凈方便之義。但今文中方便之果偏名菩提。性凈之果偏號涅槃。上下多然。性凈就體彰寂顯故。問曰何故性凈之因直名為因。方便之因名為因因。及至果中方便之果直名為果。性凈之果名為果果。釋言互從皆得無傷。但彼因中從本起末。因緣之理是行根本故直名因。方便之因從前起故名曰因因。
至果之時攝末歸本。方便菩提對前滿足已受果稱。德成歸本故名性凈以為果果。
次以喻顯。如無明為因諸行為果行因識果立喻顯法。以是義下辯喻顯法。向前法中四法相對彰其重因累果之別。今此喻中三法相對何故如是。喻取少分不可全同。又為顯其所生行德。因果雖殊體無別故。以是義者。以前無明生行之義行生識義。彼無明體亦因亦因因者兩法相對。無明是彼行果家因故直名因。三法相望行支已是識果家因無明是彼行因家因故曰因因。文義且然。將喻擬法全不相似。準法論喻應說行支以為因因。從因生故。準喻談法應因緣以為因因。因家因故。蓋亦是其少分喻耳。亦可向前因緣之理非直是因亦是因因。故今宣說無明為因及與因因以況彼義。云何為因。望涅槃果直為因故。云何因因。與觀智因而為因故。言識亦果亦果果者兩法相對。識支是彼因家之果故直名果。三法相望行支望前已是果竟。識支是彼果家之果故名果果。文義且然。將喻擬法而不相當。準法驗喻。行支亦果識支果果。準喻論法。涅槃名果果。此亦是其少分言耳。亦可於彼涅槃之上具有果義及果果義。故今宣說識支為果及與果果以況彼義。云何為果。望彼因緣直為果故。云何果果。與菩提果而為果故。佛性亦爾合以顯法。上來廣釋前四門竟。
【現代漢語翻譯】 現代漢語譯本： 當達到至果（最終的果位）之時，會將末（枝末）攝歸於本（根本）。方便菩提（達到覺悟的方便法門）相對於之前的滿足狀態，已經接受了果位的稱號。德行成就回歸根本，因此稱為性凈（自性清凈），作為果之果（最終的果報）。
接下來用比喻來闡明。例如，以無明（avidyā，對事物真相的迷惑）為因，諸行（saṃskāra，意志行為）為果，以行（saṃskāra）為因為因，識（vijñāna，意識）為果，建立比喻來闡明佛法。以下用『以是義』來辨析用比喻闡明佛法。在前面的佛法中，四法相對，彰顯了重因累果的區別。現在這個比喻中，三法相對，為什麼會這樣呢？比喻只取少部分，不可能完全相同。又是爲了彰顯所生的行德（行為的功德）。因果雖然不同，但本體沒有差別。以『以是義』來說，以前面無明生行的意義，行生識的意義來說，那個無明的本體既是因，又是因因（因的因），這是兩法相對而言的。無明是那個行果的因家之因，所以直接稱為因。三法相互觀望，行支已經是識果的因家之因，無明是那個行因的因家之因，所以說因因。文義暫且如此。將比喻比擬佛法，完全不相似。按照佛法來論比喻，應該說行支是因因，因為它從因產生。按照比喻來談佛法，應該說因緣（hetu-pratyaya，原因和條件）是因因，因為它是因的因。大概這也是少部分的比喻罷了。也可以說前面的因緣的道理，不只是因，也是因因。所以現在宣說無明為因以及因因，來比況那個意義。什麼是因？相對於涅槃（nirvāṇa，寂滅）的果位，直接是因。什麼是因因？對於觀智（vipassanā-ñāṇa，內觀智慧）的因來說，是因。說到識既是果，又是果果，這是兩法相對而言的。識支是那個因家的果，所以直接稱為果。三法相互觀望，行支相對於前面已經是果了。識支是那個果家的果，所以稱為果果。文義暫且如此。將比喻比擬佛法，並不相當。按照佛法來驗證比喻，行支也是果，識支是果果。按照比喻來論佛法，涅槃稱為果果。這也是少部分的言語罷了。也可以在那涅槃之上具有果的意義以及果果的意義。所以現在宣說識支為果以及果果，來比況那個意義。什麼是果？相對於那個因緣，直接是果。什麼是果果？對於菩提（bodhi，覺悟）的果位來說，是果。
佛性（buddhatā，佛的本性）也是這樣，合起來闡明佛法。上面廣泛解釋了前面的四門。
【English Translation】 English version: When the time of attaining the ultimate fruit arrives, one gathers the branches and returns to the root. The expedient Bodhi (upāya-bodhi, skillful means to enlightenment), in relation to the previous state of fulfillment, has already received the title of fruit. Virtuous conduct accomplished returns to the root, therefore it is called 'self-nature purity' (性凈, svabhāva-prakṛti-viśuddhi), as the fruit of the fruit (果果, phala-phala).
Next, it is illustrated with a metaphor. For example, with ignorance (無明, avidyā) as the cause, volitional activities (諸行, saṃskāra) as the effect; with volitional activities as the cause of the cause, and consciousness (識, vijñāna) as the effect, establish a metaphor to illustrate the Dharma. Below, 'by this meaning' is used to analyze the Dharma illustrated by metaphor. In the previous Dharma, the four dharmas are relative, highlighting the difference between heavy causes and accumulated effects. Now in this metaphor, the three dharmas are relative, why is it so? A metaphor only takes a small part and cannot be completely the same. It is also to highlight the virtuous conduct (行德, karma-guṇa) that is produced. Although cause and effect are different, the essence is not different. By 'by this meaning', in terms of the meaning of ignorance producing volitional activities, and volitional activities producing consciousness, the essence of that ignorance is both cause and cause of cause (因因, hetu-hetu), this is in relation to the two dharmas. Ignorance is the cause of the cause of that volitional activities' fruit family, so it is directly called cause. The three dharmas look at each other, the volitional activities branch is already the cause of the cause of the consciousness fruit family, ignorance is the cause of the cause of that volitional activities' cause family, so it is called cause of cause. The meaning of the text is temporarily like this. Comparing the metaphor to the Dharma, they are completely dissimilar. According to the Dharma to discuss the metaphor, it should be said that the volitional activities branch is the cause of cause, because it is produced from the cause. According to the metaphor to talk about the Dharma, it should be said that conditions (因緣, hetu-pratyaya) are the cause of cause, because it is the cause of the cause. Probably this is also a small part of the metaphor. It can also be said that the principle of conditions in front is not only the cause, but also the cause of cause. Therefore, now declare ignorance as the cause and the cause of cause, to compare that meaning. What is the cause? Relative to the fruit of Nirvana (涅槃, nirvāṇa), it is directly the cause. What is the cause of cause? For the cause of insight wisdom (觀智, vipassanā-ñāṇa), it is the cause. Speaking of consciousness as both fruit and fruit of fruit, this is in relation to the two dharmas. The consciousness branch is the fruit of that cause family, so it is directly called fruit. The three dharmas look at each other, the volitional activities branch is already the fruit relative to the front. The consciousness branch is the fruit of that fruit family, so it is called fruit of fruit. The meaning of the text is temporarily like this. Comparing the metaphor to the Dharma, they are not equivalent. According to the Dharma to verify the metaphor, the volitional activities branch is also the fruit, and the consciousness branch is the fruit of fruit. According to the metaphor to discuss the Dharma, Nirvana is called the fruit of fruit. This is also a small part of the words. It can also be that above that Nirvana has the meaning of fruit and the meaning of fruit of fruit. Therefore, now declare the consciousness branch as the fruit and the fruit of fruit, to compare that meaning. What is the fruit? Relative to that condition, it is directly the fruit. What is the fruit of fruit? For the fruit of Bodhi (菩提, bodhi), it is the fruit.
Buddha-nature (佛性, buddhatā) is also like this, combine them to explain the Dharma. The above extensively explained the previous four doors.
下釋第五非因果性。以是義故十二因緣不出等者。以前因緣中道之理體是常樂我凈義故。常住不動不出不滅乃至非果。此不出等釋有兩門。一依世諦緣相解釋。如中論說因緣假集無有一法自性可生名為不出。亦無一法自性可盡說為不滅。分分盡謝稱曰不常。運運新生故曰不斷。前後分異名為不一。從前起后非余處來故言不二。緣集始生非本至今故曰不來。因謝果興非前到后所以不去。前無自性所以非因。后無自性是故非果。二就真諦緣實解釋。因緣實性不從緣生是故不出。不從緣盡故曰不滅。體無定性所以非常。不可斷滅是故非斷。體備法界恒沙佛性故曰非一。諸法同體不離不異故曰非二。不從緣變故無去來。亦無隱顯故非因果。良以就實以論其體。體外無緣是故不可約緣說出乃至因果。此後一義與聖行中辯性相似。今此所論義當後門。云何得知。此中辯釋非因果性。即是真諦常樂我凈不變之法。故上說言因緣中道常樂我凈。前問所辯乃是世諦無常苦空無我之法。三乘同知。故非此義。上來一番廣辯五義。
自下重複結別其相。是因非果如佛性者結前第一。指法名如。因緣之理能為佛因故名佛性。是果非因如大涅槃結前第四。如同前釋。即前佛性顯名涅槃。是因是果如十二緣所生法者結前第二及第三門。
【現代漢語翻譯】 現代漢語譯本： 下面解釋第五個『非因果性』。因為這個緣故，十二因緣『不出』等等。因為前面的因緣中道之理的本體是常、樂、我、凈的意義，所以是常住不動，『不出』『不滅』乃至『非果』。對『不出』等的解釋有兩方面。一是依據世俗諦的緣起現象來解釋。如《中論》所說，因緣和合是虛假的，沒有一個法有自性可以產生，所以叫做『不出』。也沒有一個法有自性可以消亡，所以說『不滅』。部分部分地消逝叫做『不常』。執行執行地新生，所以叫做『不斷』。前後部分不同叫做『不一』。從前生起后，不是從其他地方來，所以說『不二』。因緣聚合才開始產生，不是本來就有的，所以叫做『不來』。因為因消滅果才興起，不是從前到后，所以說『不去』。前面沒有自性，所以『非因』。後面沒有自性，所以『非果』。二是就真諦的緣起實性來解釋。因緣的實性不是從緣而生，所以『不出』。不是從緣而滅，所以說『不滅』。本體沒有定性，所以『非常』。不可斷滅，所以『非斷』。本體具備法界恒河沙數般的佛性，所以說『非一』。諸法本體相同，不離也不異，所以說『非二』。不從緣而變化，所以沒有去來。也沒有隱沒和顯現，所以『非因果』。確實是因為就實性來論述它的本體，本體之外沒有緣，所以不可以依據緣來說『出』乃至『因果』。這後面的一個意義與《聖行》中辨析自性相似。現在這裡所論述的意義應當是後面的方面。如何得知？這裡辨析解釋『非因果性』，就是真諦的常、樂、我、凈不變之法。所以上面說因緣中道是常、樂、我、凈。前面所問辨析的是世俗諦的無常、苦、空、無我之法，這是三乘（聲聞乘、緣覺乘、菩薩乘）共同知道的，所以不是這個意義。上面一番廣泛地辨析了五種意義。 從下面開始重複總結各自的相狀。『是因非果如佛性』總結前面第一種。指法名為『如』。因緣的道理能夠成為成佛的因，所以叫做佛性（Buddha-nature）。『是果非因如大涅槃』總結前面第四種。如同前面的解釋。就是前面的佛性（Buddha-nature）顯現出來，名稱叫做涅槃（Nirvana）。『是因是果如十二緣所生法』總結前面第二種和第三種。
【English Translation】 English version: The following explains the fifth aspect, 'non-causality'. The reason why the twelve links of dependent origination do not 'arise' etc. is that the substance of the Middle Way principle of the preceding dependent origination is the meaning of permanence, bliss, self, and purity. Therefore, it is permanent and unmoving, not 'arising', not 'ceasing', and even 'not a result'. There are two approaches to explaining 'not arising' etc. One is to explain based on the phenomenal appearance of dependent origination in conventional truth (saṃvṛti-satya). As the Madhyamaka-karika (Treatise on the Middle Way) says, the aggregation of causes and conditions is illusory, and no dharma has an inherent nature that can arise, so it is called 'not arising'. Also, no dharma has an inherent nature that can cease, so it is said to be 'not ceasing'. The gradual dissipation is called 'not permanent'. The continuous arising is called 'not discontinuous'. The difference between the preceding and following parts is called 'not one'. Arising from the preceding to the following, not coming from elsewhere, so it is said to be 'not different'. The beginning of arising from the aggregation of conditions, not existing from the beginning until now, so it is called 'not coming'. Because the cause ceases and the effect arises, not going from the preceding to the following, so it is said to be 'not going'. The preceding has no inherent nature, so it is 'not a cause'. The following has no inherent nature, so it is 'not a result'. The second is to explain based on the real nature of dependent origination in ultimate truth (paramārtha-satya). The real nature of dependent origination does not arise from conditions, so it does not 'arise'. It does not cease from conditions, so it is said to be 'not ceasing'. The substance has no fixed nature, so it is 'not permanent'. It cannot be cut off and extinguished, so it is 'not discontinuous'. The substance possesses the Buddha-nature (Buddha-dhatu) of countless sands in the Dharma Realm, so it is said to be 'not one'. The substances of all dharmas are the same, neither separate nor different, so it is said to be 'not different'. It does not change from conditions, so there is no going or coming. There is also no concealment or manifestation, so it is 'not a cause or result'. Indeed, because the substance is discussed in terms of its real nature, there are no conditions outside the substance, so it cannot be discussed in terms of 'arising' or even 'cause and result' based on conditions. This latter meaning is similar to the analysis of inherent nature in the Śūraṅgama Sūtra. The meaning discussed here should be the latter aspect. How can we know this? The analysis and explanation of 'non-causality' here is the unchanging dharma of permanence, bliss, self, and purity of ultimate truth. Therefore, it is said above that the Middle Way of dependent origination is permanence, bliss, self, and purity. What was asked and analyzed earlier was the impermanence, suffering, emptiness, and non-self of conventional truth, which is known by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in common, so it is not this meaning. The above extensively analyzes the five meanings. From below, the respective characteristics are repeatedly summarized. 'It is a cause but not a result, like Buddha-nature' summarizes the first aspect. The dharma is referred to as 'like'. The principle of dependent origination can be the cause of becoming a Buddha, so it is called Buddha-nature (Buddha-dhatu). 'It is a result but not a cause, like Great Nirvana' summarizes the fourth aspect. As explained earlier. That is, the preceding Buddha-nature (Buddha-dhatu) manifests, and its name is called Nirvana (Nirvana). 'It is a cause and a result, like the dharmas produced by the twelve links' summarizes the second and third aspects.
因緣觀智從因緣生名十二緣所生之法。非因非果名佛性者結第五門。此乃諸佛離緣平等法身之體故名佛性。
上來第一廣明向前理行二門為種子義。非因果故常恒無變是第二段明其常樂我凈之義。文但辯常余略不論。就前五中非因非果不隨緣變正是常義。故偏牒之就明常矣。
自下第三明其不見。先舉昔說明緣甚深眾生不見。以何義下釋顯不見。前中初言以是義者。以是因緣從緣轉變為因為果。體性常恒非因果故。我經中說甚深甚深無知無見。于中四句。十二因緣甚深甚深為第一句。直嘆法深明凡二乘不見所由。無知無見不可思惟為第二句明凡不見。乃是諸佛菩薩境界為第三句寄人顯深。非諸聲聞緣覺所及為第四句明小不見。此舉昔說。下釋顯之。前四句中初句別解。后之三句一處釋之。解初句中何義甚深問以起發。不斷常等對問正解。是中直就緣相辯深。因緣實性即是向前非因果性。若更辯深不異於前故略不論。良以緣實非定有無非斷常故。依之起相相亦如是。故舉緣相以顯其實。文中六句攝為三對。初二一對當法分別。眾生業行不斷不常而得果者明非無果。業行若常亦不得果常不變故。斷亦不得不生后故。不斷不常方乃得果。雖唸唸滅而無所失明不失因。因體雖復唸唸盡滅能生之力常不失也。次二一
【現代漢語翻譯】 現代漢語譯本 因緣觀智，是從因緣生起的，名為十二緣所生之法。非因非果，名為佛性（Buddha-nature），總結第五門。這正是諸佛遠離因緣、平等法身（Dharmakaya）的本體，所以名為佛性。
上面第一部分廣泛闡明了之前的理行二門，作為種子的意義。非因非果，所以常恒不變，這是第二段，闡明其常樂我凈（eternity, joy, self, and purity）的意義。文中只辯論了常，其餘的略而不論。在前面的五種情況中，非因非果，不隨因緣變化，這正是常的意義。所以特別強調它，來闡明常。
從下面開始，第三部分闡明其不見。首先舉出過去所說，說明因緣非常深奧，眾生不能見到。以何義下，解釋顯明不見的原因。前面部分，首先說『以是義者』，以這個因緣，從因緣轉變成為因為果。體性常恒，因為不是因果。我的經中說，甚深甚深，無知無見。其中有四句。『十二因緣甚深甚深』為第一句，直接讚歎法深，說明凡夫和二乘（聲聞和緣覺）不能見到的原因。『無知無見不可思惟』為第二句，說明凡夫不能見到。『乃是諸佛菩薩境界』為第三句，借他人來顯明深奧。『非諸聲聞緣覺所及』為第四句，說明小乘不能見到。這是舉出過去所說。下面解釋顯明它。前面的四句中，第一句單獨解釋。後面的三句放在一起解釋。解釋第一句中，『何義甚深』，用提問來引發。『不斷常等』，用對問來正面解釋。這裡直接就因緣的相狀來辯論深奧。因緣的真實體性，就是前面所說的非因果性。如果再辯論深奧，就和前面沒有區別了，所以略而不論。因為因緣的真實體性，不是定有定無，也不是斷常。依靠它而生起的相狀，也像這樣。所以舉出因緣的相狀，來顯明它的真實體性。文中六句，概括為三對。最初二句為一對，對應法分別。眾生的業行不斷不常，而得到果報，說明不是沒有果報。業行如果是常，也不能得到果報，因為常不變故。斷也不能得到果報，因為不能生起後面的果報。不斷不常，才能得到果報。雖然唸唸滅，而沒有什麼損失，說明不失去因。因的本體雖然唸唸滅盡，但是能生的力量常常不失去。其次二句為一對
【English Translation】 English version The Wisdom of Dependent Origination arises from conditions and is named the Dharma (law/teachings) produced by the Twelve Nidanas (Twelve Links of Dependent Origination). That which is neither cause nor effect is named Buddha-nature, concluding the fifth section. This is precisely the essence of the Buddhas' Dharma-kaya (Dharma body) which is apart from conditions and equal, hence it is named Buddha-nature.
The first part above extensively elucidates the two doors of principle and practice mentioned earlier, serving as the meaning of seeds. Because it is neither cause nor effect, it is eternally unchanging; this is the second section, elucidating the meaning of eternity, joy, self, and purity. The text only discusses eternity, and the rest are briefly omitted. Among the previous five aspects, being neither cause nor effect and not changing with conditions is precisely the meaning of eternity. Therefore, it is particularly emphasized to elucidate eternity.
From below, the third part elucidates its invisibility. First, it cites past teachings, explaining that dependent origination is very profound, and sentient beings cannot see it. 'By what meaning' below explains and reveals the reason for not seeing. In the preceding part, it first says 'By this meaning,' meaning that by this condition, from conditions, it transforms into cause and becomes effect. The essence is eternally unchanging because it is neither cause nor effect. My sutra says, 'Profound, profound, without knowledge, without seeing.' There are four sentences in it. 'The Twelve Nidanas are profound, profound' is the first sentence, directly praising the depth of the Dharma, explaining the reason why ordinary people and the Two Vehicles (Shravakas and Pratyekabuddhas) cannot see it. 'Without knowledge, without seeing, inconceivable' is the second sentence, explaining that ordinary people cannot see it. 'It is the realm of Buddhas and Bodhisattvas' is the third sentence, borrowing from others to reveal the profound. 'Not reached by Shravakas and Pratyekabuddhas' is the fourth sentence, explaining that the Small Vehicle cannot see it. This is citing past teachings. Below, it explains and reveals it. Among the preceding four sentences, the first sentence is explained separately. The following three sentences are explained together. In explaining the first sentence, 'What meaning is profound,' it uses a question to initiate. 'Not discontinuous, not constant, etc.,' it uses a counter-question to directly explain. Here, it directly discusses the characteristics of dependent origination to argue for profundity. The true nature of dependent origination is the non-causal nature mentioned earlier. If we further discuss profundity, it will be no different from before, so it is briefly omitted. Because the true nature of conditions is neither definitely existent nor non-existent, nor is it discontinuous or constant. The characteristics that arise from it are also like this. Therefore, it cites the characteristics of conditions to reveal its true nature. The six sentences in the text are summarized into three pairs. The first two sentences are a pair, corresponding to the differentiation of Dharma. The karma and actions of sentient beings are neither discontinuous nor constant, and they obtain retribution, indicating that it is not without retribution. If karma and actions were constant, they could not obtain retribution, because constancy does not change. Discontinuity also cannot obtain retribution, because it cannot give rise to subsequent retribution. Only by being neither discontinuous nor constant can one obtain retribution. Although thoughts are extinguished moment by moment, nothing is lost, indicating that the cause is not lost. Although the essence of the cause is extinguished moment by moment, the power to produce is always not lost. The next two sentences are a pair.
對約人分別。雖無作者而有作業明其無有造業之人而有行業。雖無受者而有果報明其無有受報之人而得有果。無作無受即明非有。而有業果即顯非無。下二一對約人就法而為分別。受者雖滅果不敗亡約人分別。受人雖滅得果不亡。無有慮知知合而有就法分別。根塵識等三事別分知不可得名無慮知。此三和合便有知生名和合有。又一念心四相分別知不可得亦名無知。前後和合假名知生名和合有。問曰。何不即用此義以為緣實。而言此中就相辯深。釋言此等若即是實即是佛性。二乘知此應知佛性。何故上言聲聞緣覺雖觀因緣不名佛性。又此所辯唯是世諦空無常苦無我之理若是佛性。佛性便非常樂我凈。云何上言因緣中道名為佛性如是佛性常樂我凈。又上文言從緣生法悉是無常。佛性常故不從緣生。明此所說但是緣相非是性體。上來解釋初句甚深。下次解釋后之三句。于中分二。一解向前無知見等明凡不見。即舉向前佛菩薩境對以顯之。二觀緣智凡有四下解釋向前二乘不及。還舉向前佛菩薩境對以顯之。前中有四。一明凡不見。二十住下明佛菩薩見。三一切眾生不能見下明前凡夫不見之損。四是故我下明佛菩薩知見之益。初中眾生雖與共行而不見者明不能解。不見知故無始終者明不能滅。起來始未有盡時名為無終。第二段中
十住見終不見始者。見已生死至佛當盡名為見終。不知根本起之所由名不見始。諸佛世尊見始終者。見因緣法原起所由亦見盡時名見始終。以是了了得見性者。佛性是其因緣之本。故佛如來見始如終名見佛性。第三段中一切眾生不見因緣是故轉輪法說明損。次喻后合。下復喻顯。第四益中言是故者乘前顯后。是凡不見有大損故。我經中說知見有益。若人見緣即見法者見法實也。因緣之體是法性故。即見佛者見佛實也。因緣實性據佛望之由來清凈畢竟無染。即是諸佛法身之體。是故見之名為見佛佛。即性者彼佛法身據凡望之為惑隱覆。與后顯時凈德為本故名佛性。何以下釋。一切諸佛同用此理以為自性故名佛性。佛性是佛自體性故。
上來四段合為第一。自下第二釋前聲聞緣覺不及辯。舉諸佛菩薩對顯。是觀緣智凡有四種總以標舉。次列四名。下中二門解非聲聞緣覺所及。上及上上釋前諸佛菩薩境界。次解后結。以是義故十二因緣名佛性者。以上上智觀十二緣得菩提故十二緣法得名佛性。下以佛性歷即余義性理精上名第一義。離相名空。出離斷常即名中道。即是諸佛法身自體故名為佛。離此之外無別佛故。據佛望之即是諸佛大涅槃果。離此更無別涅槃故。故經說言佛知眾生取涅槃相不復更滅。
上來就彼眾
【現代漢語翻譯】 現代漢語譯本 『十住』（菩薩修行十個階位）的菩薩，他們能見到終點卻見不到起點。見到生死輪迴的終結，直至成佛，明白一切終將消盡，這叫做『見終』。不瞭解根本生起的緣由，叫做『不見始』。諸佛世尊能見到始終，既能見到因緣法的原始生起，也能見到它終結的時候，這叫做『見始終』。因此，能夠明瞭地見到自性的人，佛性就是其因緣的根本。所以佛如來能見到開始如同見到終結，這叫做『見佛性』。第三段中，一切眾生因為不能見到因緣，所以轉輪之法才說是損減。接下來用比喻來總結。下面再用比喻來顯明。第四益中說『是故』，是承接前面的內容來顯明後面的內容。因為凡夫不能見到因緣，所以有很大的損失。我的經中說，知見因緣是有益處的。如果有人見到因緣，就見到了法，這是見到法的真實。因緣的本體就是法性。因此，見到因緣就見到了佛，這是見到佛的真實。因緣的真實體性，從佛的角度來看，本來就是清凈的，畢竟沒有污染。這就是諸佛法身的本體。所以見到它就叫做見佛。佛即是性，從凡夫的角度來看，佛的法身是被迷惑所遮蔽的。與後來顯現時的清凈功德為根本，所以叫做佛性。下面解釋原因。一切諸佛都用這個道理作為自己的自性，所以叫做佛性。佛性是佛的自體性。
上面四段合為第一部分。下面第二部分解釋聲聞（聽聞佛法而悟道者）和緣覺（觀因緣而悟道者）所不及之處，用諸佛菩薩來對比顯明。觀察因緣的智慧總共有四種，先總的標舉出來。然後列出四種名稱。下面兩部分解釋非聲聞和緣覺所能及的境界。上面和上上解釋前面諸佛菩薩的境界。然後解釋結論。因為這個緣故，十二因緣被稱為佛性，因為用上上智來觀察十二因緣而得到菩提，所以十二因緣法才得名佛性。下面用佛性來歷練其餘的意義，性理精微至上，名為第一義。離一切相，名為空。出離斷滅和常有，就叫做中道。這就是諸佛法身的自體，所以叫做佛。離開這個之外，沒有別的佛。從佛的角度來看，這就是諸佛的大涅槃果。離開這個之外，沒有別的涅槃。所以經中說，佛知道眾生執取涅槃之相，不再有其他的滅度。
上面就他們的角度來說。
【English Translation】 English version Those in the 『Ten Abodes』 (ten stages of Bodhisattva practice) see the end but not the beginning. Seeing the end of birth and death, until becoming a Buddha, understanding that everything will eventually cease, is called 『seeing the end』. Not understanding the cause of the fundamental arising is called 『not seeing the beginning』. The Buddhas, World Honored Ones, see both the beginning and the end, seeing both the original arising of the law of dependent origination (因緣法) and the time of its cessation, is called 『seeing the beginning and the end』. Therefore, those who can clearly see their nature, Buddha-nature (佛性) is the root of their dependent origination. So the Tathagata (如來) sees the beginning as seeing the end, this is called 『seeing Buddha-nature』. In the third section, all sentient beings cannot see dependent origination, so the Dharma of the turning wheel (轉輪法) is said to be diminished. Next, a metaphor is used to summarize. Below, a metaphor is used to clarify. In the fourth benefit, it says 『therefore』, which is to clarify what follows based on what precedes. Because ordinary people cannot see dependent origination, there is a great loss. My sutra says that knowing and seeing dependent origination is beneficial. If someone sees dependent origination, they see the Dharma, this is seeing the truth of the Dharma. The essence of dependent origination is Dharma-nature (法性). Therefore, seeing dependent origination is seeing the Buddha, this is seeing the truth of the Buddha. The true nature of dependent origination, from the perspective of the Buddha, is originally pure and ultimately without defilement. This is the essence of the Dharma-body (法身) of all Buddhas. Therefore, seeing it is called seeing the Buddha. The Buddha is the nature, from the perspective of ordinary people, the Dharma-body of the Buddha is obscured by delusion. Taking the pure merit of the later manifestation as the root, it is called Buddha-nature. The reason is explained below. All Buddhas use this principle as their own nature, so it is called Buddha-nature. Buddha-nature is the self-nature of the Buddha.
The above four sections form the first part. The second part below explains what is beyond the reach of the Sravakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (緣覺, those who attain enlightenment by observing dependent origination), using the Buddhas and Bodhisattvas to contrast and clarify. There are four types of wisdom for observing dependent origination, which are first generally outlined. Then the four names are listed. The two parts below explain the realms that are beyond the reach of the Sravakas and Pratyekabuddhas. The above and the above-above explain the realms of the Buddhas and Bodhisattvas mentioned earlier. Then the conclusion is explained. For this reason, the twelve links of dependent origination (十二因緣) are called Buddha-nature, because one attains Bodhi (菩提) by observing the twelve links of dependent origination with the highest wisdom, so the Dharma of the twelve links is named Buddha-nature. Below, Buddha-nature is used to refine the remaining meanings, the essence of nature and principle is refined to the highest degree, and is called the First Meaning (第一義). Being apart from all forms is called emptiness (空). Being apart from annihilation and permanence is called the Middle Way (中道). This is the self-nature of the Dharma-body of all Buddhas, so it is called Buddha. Apart from this, there is no other Buddha. From the perspective of the Buddha, this is the great Nirvana (大涅槃) fruit of all Buddhas. Apart from this, there is no other Nirvana. Therefore, the sutra says that the Buddha knows that sentient beings grasp the appearance of Nirvana and will not have another extinction.
The above is from their perspective.
生現性答前四問。自下就彼眾生當性答前四問。總相雖然。于中細求唯答第一。云何為性辯答第四眾生不見。第二第三略而不答。易解故爾。說彼當來佛果為性。名義顯了何須更釋。云何名性。佛是常等理在灼然何勞更解常樂我凈。就所釋中師子白佛佛與佛性無差別者一切眾生何用修道重難起發。由佛前說佛性即佛故為此難。下佛釋之。釋意如何。明諸眾生雖有佛性顯用在噹噹果未有故須修道。文中初言汝問不然牒以總非。下廣辯釋。文別有六。一說菩提為性明凡未有。二說一乘為性明凡未有。三說首楞嚴定以為佛性明凡未有。四說我為性明凡未有。五說十力四無畏等以為佛性明凡未有。六說一切佛性為性明凡未有。
初中有三。一直明佛性當有現無。二舉偈證成。三釋偈顯成。前中初法次喻后合。法中初言佛與佛性雖無差別牒其難辭。現性與彼當果體同故曰無差。辯同兼異是以言雖。然諸眾生悉未具者翻其難辭。眾生未證故曰未具。凡皆未具是以言悉。以未具故必須修道。喻中四句。一立喻顯法。二何以下釋。三是故我下引證成喻。四何以下釋。初中如人噁心害母喻有性因。害母之罪定入地獄如彼佛性定得菩提故取為喻。害已生悔喻有惑障。以善況惡。三業雖善故名獄人喻諸眾生三業雖惡定得菩提。第二釋中
【現代漢語翻譯】 現代漢語譯本： 『生現性答前四問』（關於眾生本性顯現的回答針對了前面的四個問題）。『自下就彼眾生當性答前四問』（以下是就眾生本具的佛性來回答前面的四個問題）。總的來說雖然如此，但仔細探究，實際上只回答了第一個問題。『云何為性辯答第四眾生不見』（如何理解佛性，辯論並回答了第四個問題，即眾生無法直接看見佛性）。第二和第三個問題則略過未答，因為比較容易理解。解釋了未來證得佛果即是佛性，其名義已經很明顯了，無需再做解釋。『云何名性。佛是常等理在灼然何勞更解常樂我凈』（什麼是佛性？佛是常、樂、我、凈的道理已經很明顯了，無需再解釋常樂我凈的含義）。 就所解釋的內容中，師子（Śīla，人名）問佛，佛與佛性沒有差別，那麼一切眾生為何還要修道？這是再次提出疑問。因為佛之前說過佛性即是佛，所以才會有此疑問。下面佛來解釋這個問題。解釋的含義是什麼呢？說明眾生雖然具有佛性，但其顯現和作用在於未來證得佛果，現在還沒有顯現，所以需要修道。文中開頭說『汝問不然』（你問的不對），這是總體的否定。下面是詳細的辯論和解釋，內容分為六個部分：一、說菩提（bodhi，覺悟）為佛性，說明凡夫沒有證得；二、說一乘（ekayāna，唯一解脫之道）為佛性，說明凡夫沒有證得；三、說首楞嚴定（śūraṃgama-samādhi，勇健定）為佛性，說明凡夫沒有證得；四、說我為佛性，說明凡夫沒有證得；五、說十力（daśa-balāni，佛的十種力量）、四無畏（catuḥ-vaiśāradyāni，四種無所畏懼的品質）等為佛性，說明凡夫沒有證得；六、說一切佛法為佛性，說明凡夫沒有證得。 第一個部分包含三個方面：一是直接說明佛性是將來才有的，現在沒有；二是引用偈頌來證明；三是解釋偈頌來顯明。在第一個方面中，先說法，再用比喻，最後總結。在說法中，開頭說『佛與佛性雖無差別』（佛與佛性雖然沒有差別），這是引用之前的疑問。現在的佛性和未來證得的佛果本體相同，所以說沒有差別。因為相同中也有不同，所以用『雖』字。『然諸眾生悉未具者』（然而一切眾生都沒有完全具備），這是反駁之前的疑問。眾生沒有證得，所以說沒有具備。凡夫都沒有具備，所以用『悉』字。因為沒有具備，所以必須修道。比喻中包含四句話：一是設立比喻來顯明佛法；二是『何以下釋』（為什麼下面要解釋）以下進行解釋；三是『是故我下引證成喻』（因此我引用來證明這個比喻）；四是『何以下釋』（為什麼下面要解釋）以下進行解釋。開頭說『如人噁心害母喻有性因』（比如有人惡毒地傷害母親，比喻具有佛性的因）。傷害母親的罪過必定會墮入地獄，如同具有佛性必定會證得菩提，所以用這個來做比喻。『害已生悔喻有惑障』（傷害之後產生後悔，比喻具有迷惑和障礙）。用善來比況惡。三業雖然是善的，所以稱為獄人，比喻眾生三業雖然是惡的，但必定會證得菩提。第二部分是解釋比喻。
【English Translation】 English version: 『Sheng Xian Xing Da Qian Si Wen』 (The answer regarding the manifestation of sentient beings' inherent nature addresses the first four questions). 『Zi Xia Jiu Bi Zhong Sheng Dang Xing Da Qian Si Wen』 (The following addresses the first four questions based on the inherent Buddha-nature of sentient beings). Although the general aspect is such, upon closer examination, it only answers the first question. 『Yun He Wei Xing Bian Da Di Si Zhong Sheng Bu Jian』 (How to understand Buddha-nature, debating and answering the fourth question, that sentient beings cannot directly see Buddha-nature). The second and third questions are omitted because they are easier to understand. It explains that attaining Buddhahood in the future is Buddha-nature, and its meaning is already clear, so there is no need for further explanation. 『Yun He Ming Xing. Fo Shi Chang Deng Li Zai Zhuo Ran He Lao Geng Jie Chang Le Wo Jing』 (What is called Buddha-nature? The principle that the Buddha is permanent, blissful, self, and pure is already clear, so there is no need to further explain the meaning of permanence, bliss, self, and purity). Regarding the content being explained, Śīla (師子, a name) asks the Buddha, if there is no difference between the Buddha and Buddha-nature, then why do all sentient beings need to cultivate? This is raising the question again. Because the Buddha previously said that Buddha-nature is the Buddha, this question arises. The Buddha then explains this question. What is the meaning of the explanation? It explains that although sentient beings have Buddha-nature, its manifestation and function are in the future attainment of Buddhahood, and it has not yet manifested, so cultivation is necessary. At the beginning of the text, it says 『Ru Wen Bu Ran』 (汝問不然, what you ask is not right), which is a general negation. The following is a detailed debate and explanation, which is divided into six parts: 1. Saying that bodhi (菩提, enlightenment) is Buddha-nature, indicating that ordinary beings have not attained it; 2. Saying that ekāyana (一乘, the one vehicle to liberation) is Buddha-nature, indicating that ordinary beings have not attained it; 3. Saying that śūraṃgama-samādhi (首楞嚴定, the Heroic March Samadhi) is Buddha-nature, indicating that ordinary beings have not attained it; 4. Saying that self is Buddha-nature, indicating that ordinary beings have not attained it; 5. Saying that the ten powers (daśa-balāni, 十力, the ten powers of a Buddha), the four fearlessnesses (catuḥ-vaiśāradyāni, 四無畏, the four kinds of fearlessness) etc., are Buddha-nature, indicating that ordinary beings have not attained it; 6. Saying that all Buddha-dharmas are Buddha-nature, indicating that ordinary beings have not attained it. The first part contains three aspects: first, directly stating that Buddha-nature is something that will exist in the future, not now; second, quoting verses to prove it; and third, explaining the verses to clarify it. In the first aspect, first the Dharma is explained, then a metaphor is used, and finally a summary is made. In the explanation of the Dharma, it begins by saying 『Fo Yu Fo Xing Sui Wu Cha Bie』 (佛與佛性雖無差別, although there is no difference between the Buddha and Buddha-nature), which is quoting the previous question. The current Buddha-nature and the future attainment of Buddhahood have the same essence, so it is said that there is no difference. Because there are also differences within the similarities, the word 『sui』 (雖, although) is used. 『Ran Zhu Zhong Sheng Xi Wei Ju Zhe』 (然諸眾生悉未具者, however, all sentient beings have not fully possessed it), which is refuting the previous question. Sentient beings have not attained it, so it is said that they have not possessed it. Ordinary beings have not possessed it, so the word 『xi』 (悉, all) is used. Because they have not possessed it, they must cultivate. The metaphor contains four sentences: first, setting up a metaphor to clarify the Dharma; second, explaining why it will be explained below; third, quoting to prove the metaphor; and fourth, explaining why it will be explained below. It begins by saying 『Ru Ren E Xin Hai Mu Yu You Xing Yin』 (如人噁心害母喻有性因, for example, a person maliciously harming their mother is a metaphor for having the cause of Buddha-nature). The sin of harming one's mother will surely lead to hell, just as having Buddha-nature will surely lead to bodhi, so this is used as a metaphor. 『Hai Yi Sheng Hui Yu You Huo Zhang』 (害已生悔喻有惑障, regretting after harming is a metaphor for having delusion and obstacles). Using good to compare evil. Although the three karmas are good, they are called prisoners of hell, which is a metaphor for sentient beings' three karmas being evil, but they will surely attain bodhi. The second part is explaining the metaphor.
何故問也。定當墮故對問略釋。是人雖無地獄陰等猶名獄人對問廣釋。第三列經第四釋經。文顯可知。下合顯法。一切眾生定得菩提故說有性明其當有。一切眾生真未有下彰其現無。上來一段直明佛性當有現無。
以是義下舉偈證成。先標說處。下列偈文。前之半偈自立道理明惑與性兩法不併。下之半偈遮他異說明惑與性有無非恒。下釋偈文。顯成當有現無之義。于中初言有者三種泛舉有義。次列三名。下就人辯辯中有三。一約三世明有不同。二以是義下舉說證成一切有性。三乃至下別釋罪人有佛性義。初中先明未來世有該通上下。一切眾生未來皆當定得菩提故悉有性。次明現有唯論下人。下人現在唯有煩惱。是故現在無其相好果德佛性。下明過有偏論上人。上人過去有斷煩惱。是故現在得見佛性。雖舉三世為就前二明諸眾生當有現無。
第二舉說證皆有中。以是義故我常宣說一切有者釋有通別。通則以前未來有故說一切生悉有佛性。
第三偏釋罪人有中初先法說。次喻。后合。法中初言一闡提等亦有性者直明其有。前已宣說一切有性何須別說闡提等有。闡提謗法及五逆等有性難知故須別論。下重辯之。現無當有。言闡提等無有善法佛性亦善明其現無。舉一闡提等餘罪人。彼現無善果性亦善。故彼
【現代漢語翻譯】 現代漢語譯本：為什麼這樣問呢？因為必定會墮落，所以簡略地解釋對問。這個人雖然沒有地獄的陰暗等，仍然被稱為獄人，這是對問的詳細解釋。第三部分列舉經典，第四部分解釋經典。文義顯明，可以理解。下面結合顯法，一切眾生必定能夠獲得菩提，所以說具有佛性，闡明其將來會有。一切眾生實際上還沒有，彰顯其現在沒有。上面這一段直接闡明佛性將來會有，現在沒有。 以下用偈語來證明和完成這個意義。首先標明說法之處，然後列出偈語。前半偈語自己確立道理，闡明迷惑和佛性兩種法不能並存。後半偈語駁斥他人不同的說法，闡明迷惑和佛性的有無不是恒常不變的。下面解釋偈語，顯明成就將來會有，現在沒有的意義。其中首先說『有』，是泛泛地舉出三種『有』的意義。其次列出三種名稱。下面就人來辨析，辨析中有三點：第一，根據三世（過去、現在、未來）闡明『有』的不同。第二，用『以是義』來舉例說明，證明一切都具有佛性。第三，乃至下面分別解釋罪人具有佛性的意義。第一點中，首先闡明未來世具有佛性，涵蓋上下。一切眾生未來都必定能夠獲得菩提，所以都具有佛性。其次闡明現在具有佛性，只討論下等人。下等人現在只有煩惱，所以現在沒有相好果德的佛性。下面闡明過去具有佛性，偏重於上等人。上等人過去斷除了煩惱，所以現在能夠見到佛性。雖然舉出三世，是爲了就前兩種情況闡明眾生將來會有，現在沒有。 第二點，舉例說明一切都具有佛性。因為這個緣故，我經常宣說一切都具有佛性，解釋『有』的普遍性和特殊性。普遍性是因為以前未來具有佛性，所以說一切眾生都具有佛性。 第三點，偏重解釋罪人具有佛性。首先是法說，其次是比喻，最後是總結。法說中，首先說『一闡提（icchantika，斷善根的人）等也具有佛性』，直接闡明他們具有佛性。前面已經宣說一切都具有佛性，為什麼需要特別說明一闡提等具有佛性呢？因為一闡提誹謗佛法以及犯五逆罪等的人，具有佛性難以知曉，所以需要特別討論。下面再次辨析，現在沒有，將來會有。說一闡提等沒有善法，佛性也是善的，闡明他們現在沒有。舉出一闡提等其他罪人，他們現在沒有善果，佛性也是善的，所以他們...
【English Translation】 English version: Why ask this? Because they are certain to fall, hence a brief explanation of the questions and answers. Although this person does not have the darkness of hell, etc., they are still called a 'hell person.' This is a detailed explanation of the questions and answers. The third part lists the sutras, and the fourth part explains the sutras. The meaning of the text is clear and understandable. Below, it combines with the manifestation of the Dharma. All sentient beings are certain to attain Bodhi, therefore it is said that they possess Buddha-nature, clarifying that they will have it in the future. All sentient beings do not actually have it yet, highlighting that they do not have it now. The above passage directly clarifies that Buddha-nature will exist in the future, but does not exist now. Below, a verse is used to prove and complete this meaning. First, the place of speaking is indicated, and then the verse is listed. The first half of the verse establishes the principle itself, clarifying that delusion and Buddha-nature, two dharmas, cannot coexist. The second half of the verse refutes others' different views, clarifying that the existence or non-existence of delusion and Buddha-nature is not constant. Below, the verse is explained, clearly establishing the meaning of having it in the future but not now. Among them, first, the word 'have' is used, generally citing three meanings of 'have.' Next, three names are listed. Below, it is analyzed based on people, and there are three points in the analysis: First, according to the three times (past, present, and future), the difference in 'have' is clarified. Second, 'because of this meaning' is used to give an example, proving that everything possesses Buddha-nature. Third, and even below, the meaning of criminals possessing Buddha-nature is explained separately. In the first point, first, it is clarified that the future world possesses Buddha-nature, covering both above and below. All sentient beings will certainly attain Bodhi in the future, so they all possess Buddha-nature. Next, it is clarified that the present possesses Buddha-nature, only discussing lower people. Lower people only have afflictions now, so they do not have the auspicious marks, fruition, or virtuous Buddha-nature now. Below, it is clarified that the past possesses Buddha-nature, focusing on higher people. Higher people have cut off afflictions in the past, so they can see Buddha-nature now. Although the three times are mentioned, it is to clarify, based on the first two situations, that sentient beings will have it in the future but do not have it now. The second point is to give an example to show that everything possesses Buddha-nature. Because of this reason, I often proclaim that everything possesses Buddha-nature, explaining the universality and particularity of 'have.' The universality is because they possessed Buddha-nature in the past and future, so it is said that all sentient beings possess Buddha-nature. The third point focuses on explaining that criminals possess Buddha-nature. First is the Dharma explanation, second is the metaphor, and finally is the summary. In the Dharma explanation, first, it is said that 'icchantikas (those who have severed their roots of goodness), etc., also possess Buddha-nature,' directly clarifying that they possess Buddha-nature. It has already been proclaimed earlier that everything possesses Buddha-nature, so why is it necessary to specifically explain that icchantikas, etc., possess Buddha-nature? Because it is difficult to know that icchantikas who slander the Dharma and commit the five heinous crimes, etc., possess Buddha-nature, it is necessary to discuss it specifically. Below, it is analyzed again, that they do not have it now but will have it in the future. It is said that icchantikas, etc., do not have good dharmas, and Buddha-nature is also good, clarifying that they do not have it now. An example is given of icchantikas and other criminals, they do not have good results now, and Buddha-nature is also good, so they...
現在無有佛性。以未來有。故闡提等悉有性者明其當有。何以下釋。以定得故說未來有。上來法說。
下次喻顯人喻向前一闡提等。家有乳酪喻現有因。有人問下明當有果。酪實非下辯其有義。
下合顯法。眾生亦爾合前人也。悉皆有心合有乳酪。凡有心者定得菩提。合有人問汝有蘇耶答言我有。以是義故我說一切悉有佛性合以定得故言有蘇。凡有心者皆有真識覺知性故定得菩提。外草木等無真心故終無得義。此乃宣說能知之性。若論所知境界之性一切皆有不局有心。
自下第二一乘為性。先出性體。后明眾生有而不見。前中初先辯二畢竟。后約論性辯二竟中先總標舉。望小大極故名畢竟。因果不同故分二種。次列兩名。因能嚴果故曰莊嚴。果德窮滿稱曰究竟。世及出世約位分畢。十地已還通名世間。皆是變易世間攝故。佛名出世。下辯體相。莊嚴是其六波羅蜜究竟一乘。下約性辯。文顯可知。
下明眾生有而不見。先明其有。以是我說一切有者正明其有。以是眾生所得一乘為佛性故我說一切眾生有之。一切眾生悉有一乘釋成有義。以無明下明諸眾生不見所由。先法次喻后合可知。
自下第三首楞為性。先廣辯相。后釋名義。前中四段。一明首楞是其佛性。二一切眾生悉有已下明諸眾
【現代漢語翻譯】 現代漢語譯本：現在說沒有佛性，是因爲著眼于未來才會有。所以說，像一闡提（斷善根的人）等一切眾生都有佛性，是爲了說明他們將來一定會有。為什麼下面要解釋呢？因為必定能夠獲得，所以才說未來會有。以上是從法的角度來說明。 接下來用比喻來顯明，人比喻前面所說的一闡提等。家中有乳酪比喻現在有因。有人問下面說明將來有果。『乳酪實際上並非』以下辯論其『有』的意義。 下面結合起來顯明法義。眾生也是這樣，對應前面所說的人。『都具有心』對應『有乳酪』。凡是具有心的，必定能夠證得菩提，對應『有人問你有沒有酥油，回答說我有』。因為這個緣故，我說一切眾生都具有佛性，對應『因為必定能夠獲得，所以說有酥油』。凡是具有心的，都具有真識覺知之性，所以必定能夠證得菩提。外面的草木等沒有真心，所以終究沒有證得菩提的可能。這裡是宣說能知之性。如果討論所知的境界之性，一切都具有，不侷限於有心。 從這裡開始是第二部分，以一乘（唯一佛乘）為性。先提出性的本體，然後說明眾生具有卻不能看見。前面部分先辯論二種畢竟（究竟），然後從性的角度辯論二種究竟。前面先總的標舉，因為相對於小乘和大乘來說是最高的，所以稱為畢竟。因為因和果不同，所以分為兩種。接下來列出兩個名稱，因能夠莊嚴果，所以叫做莊嚴。果的功德圓滿，稱為究竟。世間和出世間是從果位來區分究竟。十地（菩薩修行的十個階位）及以下都稱為世間，因為都是變易世間所包含的。佛稱為出世間。下面辯論本體和相狀。莊嚴是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的體現，究竟是一乘的體現。下面從性的角度辯論，文義顯明易懂。 下面說明眾生具有卻不能看見。先說明其具有。『以是我說一切有者』正是說明其具有。因為眾生所證得的一乘就是佛性，所以我說一切眾生都具有佛性。『一切眾生都具有一乘』解釋說明具有的意義。『以無明』下面說明眾生不能看見的原因。先說法，再用比喻，最後結合，文義顯明易懂。 從這裡開始是第三部分，以首楞嚴（一種禪定）為性。先廣泛地辯論相狀，然後解釋名稱的意義。前面分為四個部分。第一部分說明首楞嚴就是佛性。第二部分『一切眾生悉有』以下說明各種
【English Translation】 English version: Now, saying there is no Buddha-nature refers to the future attainment. Therefore, saying that Icchantikas (those who have severed their roots of goodness) and all beings possess Buddha-nature is to clarify that they will certainly have it in the future. Why is there an explanation below? Because it is certain to be attained, it is said that it will exist in the future. The above is explained from the perspective of the Dharma. Next, a metaphor is used to illustrate, with people representing the aforementioned Icchantikas, etc. Having milk and cheese at home is a metaphor for having the cause now. 'Someone asks' below explains that there will be a result in the future. 'Cheese is not actually' below discusses the meaning of 'having'. Below, the Dharma meaning is revealed in combination. Sentient beings are also like this, corresponding to the people mentioned earlier. 'All have minds' corresponds to 'having milk and cheese'. Whoever has a mind will certainly attain Bodhi, corresponding to 'Someone asks if you have ghee, and you answer that you do'. For this reason, I say that all beings have Buddha-nature, corresponding to 'Because it is certain to be attained, it is said to have ghee'. Whoever has a mind has the nature of true consciousness and awareness, so they will certainly attain Bodhi. External plants and trees, etc., do not have a true mind, so they ultimately have no possibility of attaining Bodhi. This is proclaiming the nature of knowing. If we discuss the nature of the knowable realm, everything has it, not limited to those with minds. From here begins the second part, with the One Vehicle (Ekayana) as its nature. First, the essence of the nature is presented, and then it is explained that beings have it but do not see it. The first part first discusses the two ultimately (inevitably), and then discusses the two ultimately from the perspective of nature. The first part first generally highlights, because it is the highest relative to the Small Vehicle and the Great Vehicle, so it is called ultimately. Because the cause and effect are different, it is divided into two types. Next, the two names are listed. The cause can adorn the effect, so it is called adornment. The merit of the effect is complete, and it is called ultimate. The mundane and supramundane are distinguished from the perspective of the position of ultimate. The ten Bhumis (stages of a Bodhisattva's practice) and below are all called mundane, because they are all included in the changing mundane world. The Buddha is called supramundane. Below, the essence and characteristics are discussed. Adornment is the embodiment of the six Paramitas (Dana, Sila, Kshanti, Virya, Dhyana, Prajna), and ultimate is the embodiment of the One Vehicle. Below, the discussion is from the perspective of nature, and the meaning of the text is clear and easy to understand. Below, it is explained that beings have it but do not see it. First, it is explained that they have it. 'Because I say that all have it' is precisely to explain that they have it. Because the One Vehicle attained by sentient beings is the Buddha-nature, I say that all sentient beings have it. 'All sentient beings have the One Vehicle' explains the meaning of having. 'Because of ignorance' below explains the reason why sentient beings cannot see it. First, the Dharma is stated, then a metaphor is used, and finally combined, and the meaning of the text is clear and easy to understand. From here begins the third part, with the Shurangama (a type of Samadhi) as its nature. First, the characteristics are widely discussed, and then the meaning of the name is explained. The first part is divided into four parts. The first part explains that the Shurangama is the Buddha-nature. The second part 'All sentient beings have' below explains various
生有而不見。三首楞嚴有五名下彰首楞嚴名別不同顯首楞嚴即是佛性。四一切眾生具三定下還明眾生有而不見。就初段中性即首楞會名顯示。兩名雖殊會體不別是以言即。性如醍醐辯所即性。性通因果。因似乳酪。果如醍醐。性即首楞故須辯之。即是一切諸佛母者彰性功能成即首楞。首楞嚴者此翻名為一切事竟。良以佛性是諸佛母能生一切諸佛德。故得即首楞一切事竟。首楞嚴故而令諸佛常樂我凈。彰首楞嚴三昧功能成即佛性。以首楞嚴能令諸佛常樂我凈。故即佛性佛母之義。
第二段中一切眾生有首楞嚴明其當有。以不修故不能見者彰其不見。
第三段中初先法說。首楞五名總以標舉。次列五名。雖舉五名正欲明其是佛性義。隨其所作處處得名總以結之。次以喻顯。如一三昧得種種名。或名為禪。或名定根。如是非一。首楞如是辯法同喻。
第四段中先明一切眾生具有。下明不見。前中一切具三種定泛以通舉。謂上中下列其三名。下辯其相。上謂佛性顯其初門。何故佛性得名上定。說首楞嚴為佛性故。以是故言一切有者就人明有。以說佛性為上定故一切有之。中者一切具足初禪顯第二門。有緣能修無緣不能明得不定。下出其緣。所謂火災及壞欲結以是故言一切具中就人結有。下者十中心數定者辯
【現代漢語翻譯】 現代漢語譯本 生來就有卻看不見。『三首楞嚴』有五種名稱，下面彰顯『首楞嚴』（Śūraṅgama，勇健）名稱的差別，顯示『首楞嚴』即是佛性（Buddha-nature）。『四一切眾生具三定』下面說明眾生有而不見。在第一段中，『性』即『首楞』，會合名稱顯示。兩個名稱雖然不同，會合的本體沒有差別，因此說『即是』。『性』如醍醐（ghṛta，酥油），辨別它所『即是』的『性』。『性』貫通因果。因如乳酪（dadhi，酸奶）。果如醍醐。『性』即『首楞』，所以需要辨別它。『即是一切諸佛母』，彰顯『性』的功能，成就『即是首楞』。『首楞嚴』，翻譯成『一切事竟』。因為佛性是諸佛之母，能生一切諸佛的功德，所以能夠『即是首楞』，一切事竟。『首楞嚴』的緣故，而令諸佛常樂我凈。彰顯『首楞嚴』三昧（samādhi，禪定）的功能，成就『即是佛性』。以『首楞嚴』能令諸佛常樂我凈，所以『即是佛性佛母』的意義。 第二段中，『一切眾生有首楞嚴』，說明他們本有。因為不修習的緣故，不能看見，彰顯他們看不見。 第三段中，首先是法說。『首楞五名』總括地標舉。其次列出五種名稱。雖然舉出五種名稱，正是想要說明它是佛性的意義。隨著它所起的作用，處處得到名稱，總括地總結它。其次用比喻來顯示。如一個三昧得到種種名稱。或者名為禪（dhyāna，禪那）。或者名為定根。像這樣不止一種。『首楞』也是這樣，辨別法和比喻相同。 第四段中，先說明一切眾生具有。下面說明看不見。前面『一切具三種定』泛泛地概括。說上中下，列出這三種名稱。下面辨別它的相狀。『上』是指佛性，顯示它的初門。為什麼佛性得名『上定』？因為說『首楞嚴』是佛性的緣故。因此說『一切有者』，就人來說明有。因為說佛性是『上定』的緣故，一切都有它。『中者一切具足初禪』，顯示第二門。有緣能修，無緣不能，說明得到是不一定的。下面說明它的緣。所謂火災及壞欲結，因此說『一切具中』，就人來總結有。『下者十中心數定者』辨別
【English Translation】 English version They are born with it but do not see it. The 'Three Śūraṅgama' has five names, below highlighting the differences in the name 'Śūraṅgama' (勇健, brave and strong), showing that 'Śūraṅgama' is Buddha-nature (Buddha-nature). 'Four, all sentient beings possess three samādhis' below explains that sentient beings have it but do not see it. In the first section, 'nature' is 'Śūraṅgama', the assembly of names reveals it. Although the two names are different, the essence of the assembly is not different, therefore it is said 'is'. 'Nature' is like ghṛta (醍醐, clarified butter), distinguishing the 'nature' that it 'is'. 'Nature' pervades cause and effect. The cause is like dadhi (乳酪, yogurt). The effect is like ghṛta. 'Nature' is 'Śūraṅgama', so it needs to be distinguished. 'Is the mother of all Buddhas', highlighting the function of 'nature', accomplishing 'is Śūraṅgama'. 'Śūraṅgama', translated as 'all things accomplished'. Because Buddha-nature is the mother of all Buddhas, it can give rise to all the virtues of the Buddhas, so it can 'be Śūraṅgama', all things accomplished. Because of 'Śūraṅgama', it makes all Buddhas eternally joyful, self-possessed, pure. Highlighting the function of 'Śūraṅgama' samādhi (三昧, concentration), accomplishing 'is Buddha-nature'. Because 'Śūraṅgama' can make all Buddhas eternally joyful, self-possessed, pure, so it 'is the meaning of Buddha-nature Buddha-mother'. In the second section, 'all sentient beings have Śūraṅgama', explaining that they inherently have it. Because they do not cultivate it, they cannot see it, highlighting that they do not see it. In the third section, first is the Dharma talk. 'The five names of Śūraṅgama' are generally highlighted. Next, list the five names. Although the five names are listed, it is precisely to explain that it is the meaning of Buddha-nature. According to its function, it gets names everywhere, and summarizes it generally. Next, use a metaphor to reveal it. For example, one samādhi gets various names. Or it is called dhyāna (禪, meditation). Or it is called the root of concentration. Like this, there is more than one. 'Śūraṅgama' is also like this, distinguishing that the Dharma and the metaphor are the same. In the fourth section, first explain that all sentient beings possess it. Below explain that they do not see it. In the front, 'all possess three samādhis' is generally summarized. Saying upper, middle, and lower, listing these three names. Below distinguish its characteristics. 'Upper' refers to Buddha-nature, revealing its initial gate. Why is Buddha-nature named 'upper samādhi'? Because it is said that 'Śūraṅgama' is the reason for Buddha-nature. Therefore, saying 'those who have everything', explaining having it in terms of people. Because it is said that Buddha-nature is the 'upper samādhi', everything has it. 'Middle, all possess the first dhyāna', revealing the second gate. Those with conditions can cultivate, those without conditions cannot, explaining that obtaining it is uncertain. Below explain its conditions. So-called fire disasters and destroying the bonds of desire, therefore saying 'all possess the middle', summarizing having it in terms of people. 'Lower, those who have the ten central number samādhi' distinguish
第三門。十地廣辯如雜心論。想欲觸慧念思解脫憶定及受是其十也。此十遍通一切心中名通大地。以是故言一切具下就人結有。雖辯中下意顯上矣。上來明有。
下明不見。一切眾生悉有佛性不能見者明凡不見。十住雖下舉聖顯凡。十住菩薩見上不了何況凡夫。上來廣說首楞為性眾生不見。
下解名義。首楞事竟嚴名堅者翻名解義。畢竟而堅名首楞嚴牒以結之。以是首楞名佛性者結首楞嚴以為佛性。以能造作果德事竟故名佛性。
自下第四說我為性。于中先說我為佛性。師子言下明諸眾生有而不見前中有四。一明如來說我所由。二我亦不說悉無我下正明說我。三梵志聞下說我之益。四是佛性實非我下如來辯定我無我義。初中有四。一佛為起化尼連洗浴水陸同觀。二明外道睹佛受樂嫌佛說斷。三如來反問說斷所由。四外道引佛所說以答辯難如來無我之義。文皆可知。
第二正為說我之中句亦有四。初我亦不說一切無我反其所聞明不說斷。二我常說下顯所不聞明恒說我。于中初先說一切生悉有佛性。性豈非下就性辯我。望直說我懼同情取。故先辯性后就我論。三以是義下結初不說。四一切眾生不見性下就前所說明凡不見。亦即反推斷見屬彼。一切眾生不見性故無常我等名說斷見。
第三益
【現代漢語翻譯】 現代漢語譯本：第三部分，關於十地（Dashabhumi）的廣泛論述，如《雜心論》（Abhidharmasamuccaya）所述。想（saṃjñā）、欲（chanda）、觸（sparśa）、慧（prajñā）、念（smṛti）、思（cetanā）、解脫（vimoksha）、憶（smaraṇa）、定（samādhi）以及受（vedanā），這十者遍及一切心中，故名『通大地』。因此說『一切具下』，就人而言，總結說有。雖然辯論的是中下，但意在顯明上等。以上闡明『有』。 下面闡明『不見』。一切眾生都有佛性（Buddha-dhatu），不能見到是因為凡夫不能見。十住（Dasabhumi）菩薩雖然地位較低，但舉出聖者是爲了顯明凡夫。十住菩薩都不能完全了知，更何況是凡夫。以上廣泛地闡述了首楞嚴（Śūraṅgama-samādhi）為自性，眾生卻不能見到。 下面解釋名義。首楞嚴的事業完成後，就莊嚴地命名，『堅』是翻譯，解釋其意義。畢竟而堅固，名為首楞嚴，用『牒』來總結。以這個首楞嚴為佛性，總結首楞嚴就是佛性。因為能夠造作果德，事業完成，所以名為佛性。 從下面第四部分開始，闡述『我』（ātman）為自性。其中首先闡述『我』為佛性。『師子言下』說明諸眾生有佛性卻不能見到。前面有四點：第一，闡明如來說『我』的緣由；第二，『我亦不說悉無我下』，正式闡明說『我』；第三，『梵志聞下』，闡述說『我』的益處；第四，『是佛性實非我下』，如來辨定『我』與『無我』的意義。第一點中有四點：第一，佛爲了開始教化，在尼連禪河（Nirañjanā River）洗浴，水陸眾生一同觀看；第二，闡明外道看到佛享受快樂，嫌棄佛說斷滅；第三，如來反問說斷滅的緣由；第四，外道引用佛所說來回答，辯論如來『無我』的意義。文義都可以理解。 第二點正式闡述『我』，其中也有四句。第一，『我亦不說一切無我』，反駁他們所聽到的，表明不說斷滅；第二，『我常說下』，顯示他們所沒有聽到的，表明恒常說『我』。其中首先說一切眾生都有佛性。『性豈非下』，就自性來辯論『我』。擔心直接說『我』會與世俗之情相同，所以先辯論自性，然後就『我』來論述。第三，『以是義下』，總結最初的不說。第四，『一切眾生不見性下』，就前面所說闡明凡夫不能見。這也反過來推斷斷滅見屬於他們。一切眾生因為不見自性，所以將無常等稱為斷滅見。 第三點，益處。
【English Translation】 English version: Section Three. Extensive discussion on the Ten Bhumis (Dashabhumi), as in the Abhidharmasamuccaya. Saṃjñā (perception), chanda (desire), sparśa (contact), prajñā (wisdom), smṛti (mindfulness), cetanā (volition), vimoksha (liberation), smaraṇa (memory), samādhi (concentration), and vedanā (feeling) – these ten pervade all minds, hence the name 'Universal Greatness'. Therefore, it is said 'all possess below', summarizing existence in terms of people. Although the discussion is on the middle and lower levels, the intention is to reveal the higher. The above clarifies 'existence'. Below clarifies 'non-seeing'. All sentient beings have Buddha-dhatu (Buddha-nature), but they cannot see it because ordinary beings cannot see. Although the Ten Abodes (Dasabhumi) are lower, the mention of sages is to highlight ordinary beings. Even the Bodhisattvas of the Ten Abodes cannot fully understand, let alone ordinary beings. The above extensively explains that Śūraṅgama-samādhi (Heroic March Samadhi) is the self-nature, but sentient beings cannot see it. Below explains the meaning of the name. After the work of Śūraṅgama is completed, it is solemnly named; 'firm' is the translation, explaining its meaning. Ultimately firm, it is called Śūraṅgama, summarized with 'dhih'. Taking this Śūraṅgama as Buddha-nature, it concludes that Śūraṅgama is Buddha-nature. Because it can create the fruit of virtue, the work is completed, hence the name Buddha-nature. From the fourth section below, it explains 'self' (ātman) as the self-nature. Among them, it first explains 'self' as Buddha-nature. 'Under the lion's roar' explains that sentient beings have Buddha-nature but cannot see it. There are four points above: first, clarifying the reason why the Tathagata speaks of 'self'; second, 'I also do not say that all is without self below', formally clarifying the speaking of 'self'; third, 'The Brahmin hears below', explaining the benefits of speaking of 'self'; fourth, 'This Buddha-nature is truly not self below', the Tathagata distinguishes the meaning of 'self' and 'non-self'. There are four points in the first point: first, the Buddha, in order to begin teaching, bathes in the Nirañjanā River, and beings on land and water watch together; second, clarifying that the externalists see the Buddha enjoying happiness and dislike the Buddha speaking of annihilation; third, the Tathagata asks back the reason for speaking of annihilation; fourth, the externalists quote what the Buddha said to answer, arguing the meaning of the Tathagata's 'non-self'. The meaning of the text can be understood. The second point formally explains 'self', which also has four sentences. First, 'I also do not say that all is without self', refuting what they heard, indicating not speaking of annihilation; second, 'I always say below', showing what they have not heard, indicating constantly speaking of 'self'. Among them, it first says that all sentient beings have Buddha-nature. 'Is nature not below', discussing 'self' in terms of self-nature. Fearing that directly speaking of 'self' would be the same as worldly emotions, it first discusses self-nature and then discusses 'self'. Third, 'With this meaning below', summarizing the initial non-speaking. Fourth, 'All sentient beings do not see nature below', clarifying that ordinary beings cannot see based on what was said earlier. This also infers that the view of annihilation belongs to them. Because all sentient beings do not see self-nature, they call impermanence etc. the view of annihilation. Third point, benefits.
中。初明梵志聞我發心。后明諸畜聞我發心舍離惡身。
第四辯定我無我中。初明佛性實非是我為生說我。問曰。上來數說佛性是其真我。今以何故說實非我。釋言。佛性備含多義。亦有我義及無我義。亦有非我義。但向為彼我見外道愛喜我故偏說為我。雖為說我恐畏同彼先所建立。故復拂遣明實非我。此說非我亦是化耳。有因緣下明雖異說而非虛妄。于中通對佛我顯之。句別有四。一明如來無我說我而非虛妄。二明如來說我為無我而非虛妄。隨化說此故曰有緣。三辯初句佛性無我如來說我。佛性未有八自在用故名無我。四辯第二如來是我。佛說無我。如來具有八自在用故名為我。上來正說我為佛性。
下明眾生有而不見。師子先問。若一切生悉有佛性如力士者牒佛前言。佛上宣說眾生佛性如彼力士額上寶珠故今牒之。何故不見徴問如來。下佛為辯。先明眾生不見所由。如月初下彰其是有。前中有二。一明凡夫盲故不見。二明二乘倒故不見。前中為明凡夫不見舉佛菩薩見以顯之。于中先喻。色喻性體。盲不見者喻凡不見。雖復不見不得言無喻明性有。有目見者喻佛菩薩有眼能見。下合顯法。佛性合色。眾生不見合盲不見。十住已下合有目見。于中先明菩薩分見如來全見。次以喻顯。菩薩分見如夜見色。如
【現代漢語翻譯】 現代漢語譯本： 中。最初，初明梵志（Brahmin）聽聞我發起菩提心。後來，諸畜生聽聞我發起菩提心，捨棄了惡劣的身體。
第四，在辯定我與非我中。首先說明佛性實際上並非『我』，只是爲了適應眾生才說為『我』。有人問：『之前多次說到佛性就是真我，現在為什麼又說實際上並非我呢？』解釋說：佛性包含多種含義，既有『我』的含義，也有『無我』的含義，也有『非我』的含義。只是因為之前那些執著于『我』見的外道喜歡『我』，所以才偏重說為『我』。雖然說是『我』，又恐怕與他們先前建立的觀念相同，所以又否定它，說明實際上並非『我』。這種說『非我』也是一種教化手段。』在『有因緣』下，說明雖然說法不同，但並非虛妄。其中貫通對比佛與『我』來闡明。句子分別有四層含義：一是說明如來說『無我』而說『我』，並非虛妄；二是說明如來說『我』為『無我』，並非虛妄。隨順教化而說，所以說『有緣』。三是辨析第一句，佛性本無『我』，如來說『我』。佛性還沒有八自在的功用，所以稱為『無我』。四是辨析第二句，如來就是『我』。如來具有八自在的功用，所以稱為『我』。上面正是說『我』就是佛性。
下面說明眾生具有佛性卻看不見。師子先問：『如果一切眾生都有佛性，就像力士一樣。』這是呼應佛之前所說的話。佛之前宣說眾生的佛性就像力士額頭上的寶珠，所以現在呼應它。『為什麼看不見呢？』這是向如來提問。下面佛為他辯解。首先說明眾生看不見的原因。就像月初升起一樣，彰顯它是存在的。前面有兩層含義：一是說明凡夫因為盲目所以看不見；二是說明二乘因為顛倒所以看不見。前面是說明凡夫看不見，舉佛和菩薩能看見來顯示。其中先用比喻。顏色比喻佛性的本體，盲人看不見比喻凡夫看不見。雖然看不見，也不能說沒有，比喻說明佛性是存在的。有眼睛的人能看見，比喻佛和菩薩有眼睛能看見。下面結合法來顯明。佛性結合顏色，眾生看不見結合盲人看不見。十住菩薩以下結合有眼睛的人能看見。其中先說明菩薩分證，如來全證。其次用比喻來顯示。菩薩分證就像夜晚看見顏色，就像
【English Translation】 English version: In the [section on] initial understanding, the Brahmin Chuming heard of my aspiration [to achieve enlightenment]. Later, all animals heard of my aspiration and abandoned their evil bodies.
Fourth, in the debate on defining 'self' and 'non-self'. First, it is clarified that Buddha-nature is actually not 'self', but is spoken of as 'self' to accommodate sentient beings. Someone asks: 'Previously, it was repeatedly said that Buddha-nature is the true self, why is it now said that it is actually not self?' The explanation is: Buddha-nature contains multiple meanings, including the meaning of 'self', the meaning of 'non-self', and the meaning of 'neither self nor non-self'. It is only because those non-Buddhist adherents who are attached to the view of 'self' liked the idea of 'self' that it was emphasized as 'self' before. Although it is spoken of as 'self', there is fear that it will be the same as the concepts they previously established, so it is negated again, explaining that it is actually not 'self'. This saying of 'non-self' is also a means of teaching.' Under 'due to conditions', it is explained that although the statements are different, they are not false. Among them, the Buddha and 'self' are compared and contrasted to clarify. The sentences have four layers of meaning: First, it is explained that the Tathagata speaks of 'non-self' and speaks of 'self', which is not false; second, it is explained that the Tathagata speaks of 'self' as 'non-self', which is not false. It is spoken of in accordance with the teaching, so it is said 'due to conditions'. Third, the first sentence is analyzed, Buddha-nature is originally without 'self', the Tathagata speaks of 'self'. Buddha-nature does not yet have the eight kinds of mastery, so it is called 'non-self'. Fourth, the second sentence is analyzed, the Tathagata is 'self'. The Tathagata has the eight kinds of mastery, so he is called 'self'. Above, it is precisely said that 'self' is Buddha-nature.
Below, it is explained that sentient beings have Buddha-nature but do not see it. Simhanada first asks: 'If all sentient beings have Buddha-nature, like a strong man.' This is echoing what the Buddha said before. The Buddha previously proclaimed that the Buddha-nature of sentient beings is like the jewel on the forehead of a strong man, so it is now echoing it. 'Why can't it be seen?' This is asking the Tathagata. Below, the Buddha explains it for him. First, the reasons why sentient beings cannot see it are explained. Just like the moon rising at the beginning of the month, it shows that it exists. There are two layers of meaning in the front: First, it is explained that ordinary people cannot see it because they are blind; second, it is explained that the two vehicles cannot see it because they are inverted. The front is explaining that ordinary people cannot see it, showing that Buddhas and Bodhisattvas can see it. Among them, a metaphor is used first. Color is a metaphor for the essence of Buddha-nature, and a blind person not seeing is a metaphor for an ordinary person not seeing. Although they cannot see it, it cannot be said that it does not exist, the metaphor explains that Buddha-nature exists. A person with eyes can see, which is a metaphor for Buddhas and Bodhisattvas having eyes to see. Below, the Dharma is combined to clarify. Buddha-nature is combined with color, and sentient beings not seeing is combined with blind people not seeing. Bodhisattvas of the Ten Dwellings and below are combined with people with eyes being able to see. Among them, it is first explained that Bodhisattvas partially realize it, and the Tathagata fully realizes it. Secondly, a metaphor is used to show it. Bodhisattvas partially realize it like seeing color at night, like
來全見如晝見色。下明菩薩從昧得明。于中先立治眼之喻。下約顯法。十地如是雖見不了閤眼膚翳見色不了。以首楞下合以藥力得了了見。醫喻如來略而不合。
下明二乘不見之中。先明二乘有倒不見。后舉諸佛菩薩顯之。前中初言見一切法無常我等非一切法亦無常等。泛明倒見不見佛性。言一切者名生死下辯法顯倒。聲聞已下就人指斥。下舉諸佛菩薩顯中。先明十住菩薩少見。見一切法無常我等明見生死一切法也。非一切法分見常等見涅槃也。此明菩薩分見所由。以是義故十分見一正明少見。下明如來全見佛性。見一切法無常我等非一切法見常樂等明見所由。以是義下正明全見。先法后喻。以是義下結嘆首楞。由其見故。上來明凡二乘不見。
如月初下彰性是有。先喻后合。文顯可知。
自下第五說力無畏大悲三念以為佛性。于中有三。一說力等以為佛性。二一切生悉有已下明眾生有。三雪山下明諸眾生藉教不同有見不見。初段可知。
第二段中初先法說明眾生有。次喻。后合。法中一切眾生悉有直明有性。三種破下舉得顯有。于中先舉斷煩惱得顯性是有。斷貪瞋癡名為三種破煩惱也。一闡提下舉斷業得顯性是有。以是義下總結性有。
次喻顯之。十二因緣等共有之亦內亦外略以標
舉。十二因緣即為一門。一切眾生等共有之亦內亦外復為一門。就共有中現所具者名之為內。當有現無說以為外。下廣釋之。先廣初門。何等十二問以起發。次辯其相。初二可知。現初受胎名為識者泛論識支。有其三種。一種子心識。過去世中造業已后所有心識為業煩惱之所熏故能生於后名為識支若復通論。過業煩惱相應心識亦是識種。二求生心識名為識支。謂中陰心。三初生心識名為識支。謂現報中最初一念染污心識。于彼父母精血之所妄想起于華池等愛。今此偏說受生心識以為識支。故言現在受胎名識。入胎五分四根未具名名色者。毗婆沙釋。從識至於現身死來合有十時。胎內五時胎外五時。胎內五時名為五分。此五分中分為三支。最初一念說為識支。第二念后四根未具判為名色。色少心初合但有身根。未具眼耳鼻舌四根名四未具。是時身根說之為色。四陰曰名。色相形現當相名色。四陰心法冥漠難彰。非名不別。故從詮目說之為名。故楞伽云以名宣說無色四陰稱曰名矣。具足四根未名觸時名六入者。前五分中根具后判為六入。后四簡前。未觸異后。前色增長分為五入。前名增長說為意入。未別苦樂是名觸。者出胎已后匍匐已前意識地中未能了別苦樂增異名為未別。五識地中觸境方覺故名為觸。染習一愛名為受者
【現代漢語翻譯】 現代漢語譯本 舉。十二因緣即為一個法門。一切眾生等共有之，既是內在的也是外在的，又為一個法門。就共同擁有的之中現在所具備的，稱之為『內』。當有而現在沒有的，就說它是『外』。下面廣泛地解釋它。首先廣泛地解釋第一個法門。什麼是十二因緣呢？這是用提問來引發思考。接下來辨析它的相狀。最初的兩個（無明和行）可以理解。 現在最初的受胎稱為『識』，這是泛泛地談論『識支』（Vijnana Skandha，十二因緣之一，指投胎時的心識）。『識』有三種。第一種是種子心識。過去世中所造的業之後，所有心識被業和煩惱所薰染，能夠產生後世，稱為『識支』。如果通盤來說，過去的業和煩惱相應的心識也是識的種子。第二種是求生的心識，稱為『識支』，指的是中陰身的心識。第三種是最初出生的心識，稱為『識支』，指的是現世報應中最初一念的染污心識，對於父母精血產生虛妄的想像，生起對於華池等的愛戀。現在這裡偏重於說受生的心識作為『識支』，所以說現在受胎名為『識』。 入胎后五分（階段）中，四根（眼、耳、鼻、舌）尚未完備，稱為『名色』（Namarupa，十二因緣之一，指胎兒時期只有精神和基本形體的階段）。《毗婆沙論》解釋說，從『識』到現世身死，合起來有十個時期，胎內五個時期，胎外五個時期。胎內的五個時期稱為『五分』。這五分之中分為三支。最初一念稱為『識支』，第二念之后，四根尚未完備，判定為『名色』。*少許心識最初結合，但只有身根，沒有眼、耳、鼻、舌四根，稱為『四未具』。這時身根稱為『色』，四陰（受、想、行、識）稱為『名』。色相顯現，當下的相貌稱為『名色』。四陰心法幽深難明，如果不用名稱就無法區分，所以用詮釋性的名稱來稱呼它。所以《楞伽經》說，用名稱來宣說無色的四陰，就稱之為『名』。 四根完備但還未到接觸外境的時候，稱為『六入』（Shadayatana，十二因緣之一，指六根完備的階段）。前面『五分』中，根完備后判定為『六入』。『后四』是爲了區別於前面，『未觸』是爲了區別於後面。前面的色增長，分化為五入（眼、耳、鼻、舌、身），前面的名增長，稱為意入。還不能分辨痛苦和快樂，這稱為『觸』（Sparsha，十二因緣之一，指出生后能通過六根接觸外境，但還不能明確辨別感受的階段）。出胎以後，匍匐之前，意識地中還不能分辨痛苦和快樂的差別，稱為『未別』。五識地中接觸外境才能感覺到，所以稱為『觸』。染習於一種愛，稱為『受』（Vedana，十二因緣之一，指對接觸產生感受的階段）。
【English Translation】 English version To exemplify. The Twelve Nidanas (Dvadasanga-pratityasamutpada, the twelve links of dependent origination) constitute one Dharma gate. All sentient beings equally share it, being both internal and external, and again forming one Dharma gate. That which is presently possessed within the shared aspect is called 'internal.' That which should be but is not presently possessed is said to be 'external.' The following provides an extensive explanation. First, extensively explain the initial gate. What are the Twelve Nidanas? This is to initiate thought through questioning. Next, discern their characteristics. The first two (Avidya and Samskara) are understandable. The initial conception in the present is called 'Vijnana' (consciousness), which is a general discussion of the 'Vijnana Skandha' (the aggregate of consciousness). There are three types of 'Vijnana.' The first is the seed consciousness. The consciousness that arises after creating karma in past lives, being influenced by karma and afflictions, is capable of producing future lives and is called the 'Vijnana Skandha.' Generally speaking, the consciousness associated with past karma and afflictions is also a seed of 'Vijnana.' The second is the consciousness seeking rebirth, called the 'Vijnana Skandha,' referring to the consciousness of the intermediate state (Bardo). The third is the initial consciousness at birth, called the 'Vijnana Skandha,' referring to the initial defiled consciousness in the present retribution, which arises from deluded imagination towards the union of parents' sperm and egg, giving rise to attachment to the lotus pond, etc. Here, the consciousness of conception is emphasized as the 'Vijnana Skandha,' hence it is said that the present conception is called 'Vijnana.' After entering the womb, in the five stages, the four roots (eyes, ears, nose, tongue) are not yet complete, and this is called 'Namarupa' (name and form). The 'Vibhasa' explains that from 'Vijnana' to death in the present life, there are ten periods in total, five periods within the womb and five periods outside the womb. The five periods within the womb are called the 'five parts.' Among these five parts, they are divided into three links. The initial thought is called the 'Vijnana Skandha,' and after the second thought, when the four roots are not yet complete, it is determined as 'Namarupa.' *A small amount of consciousness initially combines, but there is only the body root, without the four roots of eyes, ears, nose, and tongue, which are called 'four incomplete.' At this time, the body root is called 'Rupa' (form), and the four Skandhas (Vedana, Samjna, Samskara, Vijnana) are called 'Nama' (name). The appearance of form, the present appearance, is called 'Namarupa.' The four Skandhas of mental phenomena are profound and difficult to understand, and cannot be distinguished without names, so they are called by explanatory names. Therefore, the 'Lankavatara Sutra' says that the formless four Skandhas are declared by names and called 'Nama.' When the four roots are complete but have not yet reached the time of contact with the external world, it is called 'Shadayatana' (the six sense bases). In the previous 'five parts,' after the roots are complete, it is determined as 'Shadayatana.' 'The latter four' are to distinguish from the former, and 'not yet touched' is to distinguish from the latter. The previous growth of form differentiates into the five sense bases (eyes, ears, nose, tongue, body), and the previous growth of name is called the mind base. Not yet able to distinguish between pain and pleasure, this is called 'Sparsha' (contact). After leaving the womb, before crawling, in the realm of consciousness, one is not yet able to distinguish the differences between pain and pleasure, which is called 'not yet distinguished.' In the realm of the five consciousnesses, one can feel by contacting the external world, so it is called 'Sparsha.' Being stained by one kind of love is called 'Vedana' (feeling).
。毗婆沙說。愛有二種。一者食愛。二者色愛愛著女色。匍匐已后但有食愛。未有第二色愛已來說為受支。習近五欲是名愛者。色愛已起未有追求色境界來說為愛支。內外貪求名為取者內色為內。財事為外。貪求是時說為取支。為內外事起身等業名為有者。為財為色造業粗顯。現世世識名未來生現在名色六入觸受名未來世老病死等將前類后。是名總結。
次廣第二眾生等有。亦內亦外。一切眾生雖有十二或有未具總以標舉。所具是內。未具是外。次別顯之。先就欲界眾生以論。歌羅羅死則無十二是未具也。于彼胎內五分之中。初分名為歌羅羅時。此時死者有前四支不具后八名無十二。所有四支即名為內。所無名外。從生至死具十二者斯名為內。次就色界眾生以論。色界眾生無三受者但有樂舍而無苦受。無三觸者但有樂舍相應之觸無有苦受相應觸也。無三愛者但有樂舍所生之愛名無三愛。無老病者一切諸天悉無老病。所有是內。所無是外。亦名具者現雖不有以當有故亦名有具。下就無色眾生論之。無色乃至無老病者。無色眾生無其色支不具五入。觸受及愛與色界同。亦無老病亦名具者當有同故。上來別論。以定得下總釋其義。欲界眾生現雖不具後生當備。上界眾生在上雖無生下必具。故說一切眾生等有。喻相如是
【現代漢語翻譯】 現代漢語譯本： 《毗婆沙論》說，愛有兩種：一是食愛，二是色愛。愛戀女色，在匍匐階段之後只有食愛，還沒有第二種色愛，這之前稱為受支。習慣於接近五欲就叫做愛。色愛已經產生，但還沒有追求色境界，這稱為愛支。對內對外貪求就叫做取，內色指自身，財物指身外之物。貪求這些的時候稱為取支。爲了內外事物而起身等行為稱為有，爲了財物和女色而造業，行為粗顯。現世的意識名為未來生，現在的名色、六入、觸、受名為未來世的老、病、死等，將前因歸類於後果，這叫做總結。
接下來廣泛地說明第二種眾生等有。既有內在的，也有外在的。一切眾生雖然有十二因緣，但有的並不完全具備，總的來說是標舉。所具備的是內在的，未具備的是外在的。接下來分別顯示。先就欲界眾生來討論。歌羅羅（Kalala，受精卵最初形態）死亡就沒有十二因緣，這是未具備的。在胎內的五分之中，最初的階段稱為歌羅羅時，此時死亡的人有前四支，不具備后八支，稱為沒有十二因緣。所有的四支就稱為內在的，所沒有的稱為外在的。從出生到死亡具備十二因緣的，這稱為內在的。接下來就（指色界）眾生來討論。眾生沒有三種感受，只有樂受和舍受，而沒有苦受。沒有三種觸，只有樂受和舍受相應的觸，沒有苦受相應的觸。沒有三種愛，只有樂受和舍受所生的愛，稱為沒有三種愛。沒有衰老和疾病，一切諸天都沒有衰老和疾病。所有的這些是內在的，所沒有的是外在的。也稱為具備，現在雖然沒有，但將來會有，也稱為具備。下面就無色界眾生來討論，無色界乃至沒有衰老和疾病。無色界眾生沒有色支，不具備五入。觸、受以及愛與**界相同。也沒有衰老和疾病，也稱為具備，因為將來會有相同的情況。上面是分別討論，以禪定來獲得，下面總的解釋它的含義。欲界眾生現在雖然不具備，後生的時候應當完備。上界眾生在上界雖然沒有，生到地獄必定具備。所以說一切眾生等有。譬喻的相狀是這樣的。
【English Translation】 English version: The Vibhasa says that there are two kinds of craving: one is craving for food, and the other is craving for form. Attachment to female form, after the crawling stage, there is only craving for food, and there is no second craving for form. Before this, it is called the vedana-anga (feeling link). Being accustomed to approaching the five desires is called craving. Craving for form has already arisen, but there is no pursuit of the realm of form, this is called the trsna-anga (craving link). Greedily seeking internally and externally is called grasping. Internal form refers to oneself, and wealth refers to external things. When greedily seeking these, it is called the upadana-anga (grasping link). Engaging in actions of body, etc., for internal and external things is called bhava (becoming). Creating karma for wealth and female form, the actions are coarse and obvious. The consciousness of the present life is called future birth. The present nama-rupa (name and form), sadayatana (six sense bases), sparsa (contact), and vedana (feeling) are the old age, sickness, and death of the future life. Classifying the former causes into the latter consequences, this is called a summary.
Next, broadly explain the second sarva sattva samata (equality of all beings). There are both internal and external aspects. Although all beings have the twelve links of dependent origination, some do not fully possess them. Generally speaking, it is a designation. What is possessed is internal, and what is not possessed is external. Next, show them separately. First, discuss the beings in the kama-dhatu (desire realm). If a kalala (the initial stage of an embryo) dies, it does not have the twelve links, which is not fully possessed. Among the five stages in the womb, the initial stage is called kalala. If a person dies at this time, they have the first four links and do not possess the last eight links, which is called not having the twelve links. All four links are called internal, and what is not possessed is called external. Those who possess the twelve links from birth to death are called internal. Next, discuss the ** (referring to beings in the rupa-dhatu (form realm)). ** beings do not have three kinds of feelings, they only have pleasure and equanimity, but no suffering. There are no three kinds of contact, only contact corresponding to pleasure and equanimity, but no contact corresponding to suffering. There are no three kinds of craving, only craving arising from pleasure and equanimity, which is called not having three kinds of craving. There is no old age and sickness, all the devas (gods) do not have old age and sickness. All of these are internal, and what is not possessed is external. It is also called possessing, although it is not present now, it will be in the future, so it is also called possessing. Below, discuss the beings in the arupa-dhatu (formless realm). The beings in the formless realm do not have the rupa-anga (form link), and do not possess the sadayatana (six sense bases). Contact, feeling, and craving are the same as in the ** realm. There is also no old age and sickness, and it is also called possessing, because there will be the same situation in the future. The above is a separate discussion, obtained through dhyana (meditation), and below is a general explanation of its meaning. Although beings in the desire realm do not fully possess them now, they should be complete in future lives. Although beings in the upper realms do not have them in the upper realms, they will definitely possess them when they are born in the lower realms. Therefore, it is said that all beings are equal. The appearance of the metaphor is like this.
。下合顯法。佛性亦爾合十二緣。一切生下合等有之。
上來第二明眾生有。
自下第三明諸眾生依教不同有見。初先立喻。雪山喻佛。草名忍辱喻涅槃經。牛喻菩薩。食出醍醐喻學是經得見佛性。異草喻于小乘經法。牛喻聲聞。食無醍醐喻學小經不見佛性。雖無已下明雖不見不得言無。下合顯法。佛性亦爾是總合也。余文別合。與前不次。先合雪山及忍辱草。次合異草。若能聽下就前忍辱合牛食者即成醍醐。牛食異草則無醍醐略而不合。十二部中雖不聞者不可說無。合向末後雖無醍醐不可說言無忍辱草。問曰。向說忍辱草者喻涅槃經。今合不可說無忍辱。正應道言不涅槃。何得乃言不無佛性。性是經旨。故言不可說無佛性。
自下第六說一切法以為佛性。于中有四。一辯性體相。二嘆經嘆性令人習學。三重辯性相。四嘆經嘆性令人習學。
就初段中先開九門。后廣辯釋。釋中乃有十二門別。后非苦樂非我無我非空不空。前開門中略不標列。當是本中漏脫故爾。下釋可知。
第二段中若人思經如是之義則見性者舉思見性嘆經勝也。思前所說十二門義故能見性。佛性不思是佛境等。嘆性深也。
第三段中曲有四句。一明佛性非陰界入。二明佛性非本無今有已有還無。三明佛性可從
【現代漢語翻譯】 現代漢語譯本：下文結合顯法（揭示佛法）。佛性也是如此，結合十二因緣。一切眾生下文結合等同於『有』。
上面第二點說明眾生具有佛性。
從下面開始第三點說明諸位眾生因為所依據的教法不同而有不同的見解。首先設立比喻。雪山比喻佛（Buddha）。草名為忍辱，比喻《涅槃經》（Nirvana Sutra）。牛比喻菩薩（Bodhisattva）。食用產出醍醐，比喻學習這部經可以得見佛性。不同的草比喻小乘經法。牛比喻聲聞（Śrāvaka）。食用沒有醍醐，比喻學習小乘經典不能得見佛性。雖然沒有以下說明即使沒有見到，也不能說沒有。下文結合顯法（揭示佛法）。佛性也是如此，這是總的結合。其餘的文字是分別結合。與前面不按順序。先結合雪山和忍辱草。其次結合不同的草。如果能夠聽從下面的話，就前面忍辱草結合牛食用，就能成為醍醐。牛食用不同的草就沒有醍醐，這裡省略而不結合。十二部經中即使沒有聽聞的人，也不可以說沒有。結合前面最後一句，即使沒有醍醐，也不可以說沒有忍辱草。有人問：前面說忍辱草比喻《涅槃經》（Nirvana Sutra）。現在結合不可說沒有忍辱。正應該說不涅槃（Nirvana），怎麼能說不無佛性呢？佛性是經的宗旨。所以說不可說沒有佛性。
從下面開始第六點說明一切法都可作為佛性。其中有四點。一、辨別佛性的體相。二、讚歎經書讚歎佛性，使人學習。三、再次辨別佛性之相。四、讚歎經書讚歎佛性，使人學習。
在第一段中，先開啟九個門。然後廣泛地辨析解釋。解釋中又有十二個門分別。後面是非苦非樂、非我非無我、非空非不空。前面開啟的門中略去沒有標明列出。大概是原本中遺漏脫落了，下面的解釋可以知道。
第二段中，如果有人思考經書如此的意義，就能見到佛性，這是舉出思考見到佛性來讚歎經書的殊勝。思考前面所說的十二個門的意義，所以能夠見到佛性。佛性不可思議，是佛的境界等等。這是讚歎佛性的深刻。
第三段中，曲有四句。一、說明佛性不是陰界入（Skandha, Ayatana, Dhatu）。二、說明佛性不是本來沒有現在有，已經有了又還消失。三、說明佛性可以從...
【English Translation】 English version: The following combines to reveal the Dharma (Buddha's teachings). Buddha-nature is also like this, combining the twelve links of dependent origination (Dvadasanga Pratityasamutpada). All sentient beings below combine to equate to 'existence'.
The second point above explains that sentient beings possess Buddha-nature.
Starting from below, the third point explains that various sentient beings have different views because of the different teachings they rely on. First, establish a metaphor. The snowy mountain is a metaphor for the Buddha (Buddha). The grass named forbearance is a metaphor for the Nirvana Sutra (Nirvana Sutra). The cow is a metaphor for the Bodhisattva (Bodhisattva). Eating and producing ghee is a metaphor for learning this sutra and being able to see Buddha-nature. Different grass is a metaphor for the teachings of the Hinayana. The cow is a metaphor for the Śrāvaka (Śrāvaka). Eating without ghee is a metaphor for learning the Hinayana scriptures and not being able to see Buddha-nature. Although there is no 'below' explains that even if one has not seen it, one cannot say that it does not exist. The following combines to reveal the Dharma (Buddha's teachings). Buddha-nature is also like this, which is a general combination. The remaining texts are combined separately. It is not in order with the previous one. First combine the snowy mountain and the forbearance grass. Secondly combine the different grass. If one can listen to the following, then the previous forbearance grass combined with the cow eating it will become ghee. The cow eating different grass will not have ghee, which is omitted here and not combined. Among the twelve divisions of scriptures, even those who have not heard of them cannot be said to not exist. Combining the last sentence from before, even if there is no ghee, one cannot say that there is no forbearance grass. Someone asks: Earlier it was said that forbearance grass is a metaphor for the Nirvana Sutra (Nirvana Sutra). Now combining it, one cannot say that there is no forbearance. One should rightly say not Nirvana (Nirvana), how can one say that there is no Buddha-nature? Buddha-nature is the essence of the sutra. Therefore, it is said that one cannot say that there is no Buddha-nature.
Starting from below, the sixth point explains that all dharmas can be regarded as Buddha-nature. There are four points in it. 1. Distinguish the substance and characteristics of Buddha-nature. 2. Praise the scriptures and praise Buddha-nature, so that people can learn. 3. Distinguish the characteristics of Buddha-nature again. 4. Praise the scriptures and praise Buddha-nature, so that people can learn.
In the first paragraph, first open nine doors. Then analyze and explain extensively. There are twelve separate doors in the explanation. The latter is neither suffering nor joy, neither self nor non-self, neither emptiness nor non-emptiness. The doors opened earlier are omitted and not listed. It is probably omitted from the original, and the following explanation can be known.
In the second paragraph, if someone thinks about the meaning of the scriptures in this way, they will be able to see Buddha-nature. This is to praise the excellence of the scriptures by citing the thought of seeing Buddha-nature. Thinking about the meaning of the twelve doors mentioned earlier, so one can see Buddha-nature. Buddha-nature is inconceivable, it is the realm of the Buddha, etc. This is praising the depth of Buddha-nature.
In the third paragraph, there are four sentences. 1. Explain that Buddha-nature is not Skandha, Ayatana, Dhatu (Skandha, Ayatana, Dhatu). 2. Explain that Buddha-nature is not originally non-existent and now exists, and has already existed and then disappeared again. 3. Explain that Buddha-nature can be from...
緣見。四明佛性非內非外。于中先別鐵色為喻。鐵喻眾生。黑色喻性。火喻煩惱。赤喻佛性隨緣成染。合之可知。下別草木種子為喻。略無合文。
第四段中大涅槃經具無量德嘆經德廣。佛性亦等嘆性德備。上來一段答前四問明所證法。
自下第二答后四問明能證法。先答前二。師子初先重問起發。下佛答之但明菩薩具足幾法。略不論佛。與下所說見性行同故此不辯。明菩薩中先舉十數。此十並是因分所行。故雖見性而不明瞭。次列十名。前八自利。后二利他。前八猶是八大人覺。于中初言少欲知足是離著行。未得法中而起少欲。已得知足。餘六是其攝善之行。寂靜修止。精進修作。正念正定止行成就。繫心在法名為正念。法來攝心不動名定。正慧作成。見法名慧。解脫即是不戲論也。是止作果。離縛稱脫。下化他中讚歎解脫令其愛好。大涅槃化正授以法。
下廣釋之。于中五番。一一番中備含多法不可別名。就初番中先辯后結。辯中少欲知足二行一處論之。師子先問。少欲知足有何差別。下佛為辯。初先正辯。菩薩修集大涅槃明修所為。前中有三。一偏對染法彰其二別。二有少欲不知足下偏就凈法彰其二別。三少欲知足復有二下雙對染凈彰其二別。初中四翻。一不求不取名為少欲。得少不恨名為
【現代漢語翻譯】 現代漢語譯本： 緣見。《涅槃經》中說，四明佛性（Buddha-nature，指所有眾生皆具有的成佛的可能性）非內非外。於此，先以鐵色為比喻。鐵比喻眾生，黑色比喻自性，火比喻煩惱，赤色比喻佛性隨因緣而轉變成染污。合起來理解就明白了。下面以草木種子為比喻，但略去了總結性的文字。 第四段中，《大涅槃經》（Mahāparinirvāṇa Sūtra）具備無量功德，讚歎經的功德廣大。佛性也同樣，讚歎佛性功德完備。上面一段回答了前面的四個問題，闡明了所證悟的法。 從下面開始，第二部分回答後面的四個問題，闡明能證悟的法。先回答前兩個問題。師子（Simha，人名，此處指提問者）最初先重複提問以啓發。下面佛陀回答，但只闡明菩薩（Bodhisattva，指為利益眾生而發願成佛的人）具足哪些法，略去了關於佛的論述。與下面所說的見性行相同，因此這裡不辯論。闡明菩薩中，先列舉十個數字。這十個都是因地修行所行的，因此即使見性也不明瞭。其次列舉十個名稱。前八個是自利，后兩個是利他。前八個仍然是八大人覺。其中，最初的『少欲知足』是離著行。未得法中而生起少欲，已經得知足。其餘六個是其攝善之行。寂靜修止（Śamatha，止息雜念），精進修作（Vipassanā，觀照實相）。正念（Sati，保持覺知）正定（Samādhi，專注一心）止行成就。繫心在法名為正念，法來攝心不動名定。正慧（Prajñā，如實知見）作成，見法名慧。解脫（Mukti，脫離束縛）即是不戲論也，是止作果。離縛稱脫。下面在化他中，讚歎解脫令其愛好。《大涅槃經》化正授以法。 下面廣泛地解釋它。其中有五種情況。每一種情況都包含多種法，無法單獨命名。就第一種情況中，先辯論后總結。辯論中，『少欲知足』兩種修行放在一處討論。師子先提問，『少欲』和『知足』有什麼差別？下面佛陀為之辯論。最初先正面辯論。菩薩修集《大涅槃》，闡明修行的目的。前面有三種。一是偏對染法彰顯其二者的區別。二是有『少欲不知足』，下面偏就凈法彰顯其二者的區別。三是『少欲知足』復有二，下面雙對染凈彰顯其二者的區別。最初中，有四種情況。一是不求不取名為『少欲』，得少不恨名為...
【English Translation】 English version: Seen by cause. The Nirvana Sutra states that the Buddha-nature (Buddha-dhātu, the potential for all beings to attain Buddhahood) is neither internal nor external. Here, the analogy of iron color is used first. Iron is likened to sentient beings, black color to self-nature, fire to afflictions, and red color to Buddha-nature transforming into defilement according to conditions. Understanding it together will make it clear. Below, the analogy of seeds of grass and trees is used, but the concluding text is omitted. In the fourth section, the Mahāparinirvāṇa Sūtra possesses immeasurable virtues, praising the vastness of the Sutra's merits. Buddha-nature is also the same, praising the completeness of the virtues of Buddha-nature. The above section answers the previous four questions, clarifying the Dharma that has been realized. From below, the second part answers the latter four questions, clarifying the Dharma that can be realized. First, answer the first two questions. Simha (lion, here referring to the questioner) initially repeats the question to inspire. Below, the Buddha answers, but only clarifies which Dharmas a Bodhisattva (Bodhisattva, one who vows to become a Buddha for the benefit of all beings) possesses, omitting the discussion about the Buddha. It is the same as the seeing-nature practice mentioned below, so there is no debate here. In clarifying the Bodhisattva, first list ten numbers. These ten are all practiced in the causal stage, so even if they see the nature, it is not clear. Secondly, list ten names. The first eight are for self-benefit, and the last two are for benefiting others. The first eight are still the Eight Great Awakenings. Among them, the initial 'few desires and knowing contentment' is the practice of detachment. Generating few desires while not yet attaining the Dharma, and already knowing contentment. The remaining six are the practices of gathering goodness. Tranquility cultivating Śamatha (calming the mind), diligence cultivating Vipassanā (insight meditation). Right mindfulness (Sati, maintaining awareness), right concentration (Samādhi, one-pointedness of mind) accomplish the practice of cessation. Focusing the mind on the Dharma is called right mindfulness, and the Dharma comes to gather the mind without moving is called concentration. Right wisdom (Prajñā, seeing things as they are) is accomplished, and seeing the Dharma is called wisdom. Liberation (Mukti, freedom from bondage) is non-discrimination, which is the result of cessation and action. Being free from bondage is called liberation. Below, in transforming others, praise liberation to make them love it. The Mahāparinirvāṇa Sūtra transforms and correctly bestows the Dharma. Below, it is explained extensively. There are five situations in it. Each situation contains many Dharmas that cannot be named separately. In the first situation, first debate and then summarize. In the debate, the two practices of 'few desires and knowing contentment' are discussed in one place. Simha first asks, what is the difference between 'few desires' and 'knowing contentment'? Below, the Buddha debates for it. Initially, debate directly. Bodhisattvas cultivate the Mahāparinirvāṇa, clarifying the purpose of cultivation. There are three types in front. One is to highlight the difference between the two by focusing on defiled Dharmas. The second is 'few desires and not knowing contentment', and below, the difference between the two is highlighted by focusing on pure Dharmas. The third is 'few desires and knowing contentment' again, and below, the difference between the two is highlighted by focusing on both defiled and pure Dharmas. Initially, there are four situations. One is not seeking or taking is called 'few desires', and not hating having little is called...
知足。二少有所欲名為法事於世資生一向不憂名為知足。三離三惡欲並離二十五有之愛。及於未來所欲事中不貪不求。是名少欲。先離三欲。初舉。次列。下辯其相。自身欲為一切眾首令一切眾皆隨從已名為惡欲。欲令世人謂已是聖名為大欲。欲得生天及在人中富貴自在名為欲欲。不為此害名為少欲。第二言離二十五愛名少欲者不愛二十五有受身。第三不求未來事者不求未來五欲之事是名少欲。於前所欲得而不著說為知足。此第三番。四不求他敬名為少欲。得物不聚說為知足。
次眾凈論。先開四門。下辯其相。道言少欲謂須陀者須陀洹人但求羅漢心不慕大故名少欲。道言知足謂辟支者。辟支佛人證無學果生知足想故名知足。出無佛世不知有大更可趣求故無所欲。少欲知足謂羅漢者。愚法之人得無學果生究竟想名為知足。不愚法者知有大乘終須修學。已離重苦求去心微故名少欲。不少不足謂菩薩者。于自所得不生足想名不知足。廣愿求佛名不少欲。
第三雙就染凈辯中。先舉二數。次列兩名。謂善不善。下辯其相。
上來廣辯。下明修為。為見佛性故修此二。
就寂靜中先舉二數。身心列名。下辯其相。初先當法二門分別。下隨人異四門分別。當法辯中兩義釋之。一約身心二惡分別。離身三
【現代漢語翻譯】 現代漢語譯本 知足。第一，對世俗生活所需不過分追求，稱作少欲。第二，對於世間資財的獲取，一向沒有憂慮，稱作知足。第三，遠離三種惡欲，並且遠離二十五有（指欲界、色界、無色界眾生所處的二十五種生存環境）的貪愛，以及對於未來所希望的事情不貪婪不追求，這稱作少欲。先是總的提出，然後分條列舉，下面辨析它們的具體表現。自身慾望成為一切慾望的首領，讓一切慾望都跟隨自己，這稱作惡欲。希望世人認為自己是聖人，這稱作大欲。希望能夠昇天，以及在人間獲得富貴自在，這稱作欲欲。不被這些所損害，稱作少欲。第二點說遠離二十五有之愛稱作少欲，是指不貪愛二十五有中的受身。第三點說不追求未來之事，是指不追求未來五欲之事，這稱作少欲。對於先前所希望得到的，得到了而不執著，稱作知足。這是第三種情況。第四，不追求他人恭敬，稱作少欲。得到財物不積聚，稱作知足。 接下來是關於眾凈論的討論。首先開啟四個方面，下面辨析它們的具體表現。經中說道，少欲是指須陀洹（Srotapanna，入流果）之人，他們只追求阿羅漢（Arhat，無學）的境界，不羨慕更大的果位，所以稱作少欲。經中說道，知足是指辟支佛（Pratyekabuddha，緣覺）之人，辟支佛證得無學果位，心中生起知足的想法，所以稱作知足。他們出生在沒有佛的時代，不知道還有更大的境界可以追求，所以沒有過多的慾望。少欲知足是指阿羅漢（Arhat，無學）之人，愚昧於佛法的人，得到無學果位，心中生起究竟的想法，稱作知足。不愚昧於佛法的人，知道還有大乘佛法，最終需要修學。已經脫離了深重的苦難，追求離去的願望很小，所以稱作少欲。不少欲不足是指菩薩（Bodhisattva，覺有情）之人，對於自己所得到的，不生起滿足的想法，稱作不知足。廣泛發願求得佛果，稱作不少欲。 第三，從染凈兩個方面進行辨析。首先提出兩個方面，然後列出兩個名稱，即善與不善。下面辨析它們的具體表現。 上面廣泛地辨析，下面說明如何修行。爲了見到佛性，所以修習這兩種法門。 就寂靜而言，首先提出兩個方面，即身與心，列出名稱。下面辨析它們的具體表現。首先從法和人的兩個方面分別說明，下面根據人的不同，從四個方面分別說明。從法的角度辨析，用兩種含義來解釋。第一種是根據身和心的兩種惡行來分別，遠離身的三種惡行。
【English Translation】 English version Contentment. First, having few desires regarding the necessities of worldly life is called 'few desires'. Second, consistently having no worries about acquiring worldly possessions is called 'contentment'. Third, being apart from the three evil desires, and also being apart from the love of the twenty-five existences (referring to the twenty-five realms of existence where beings in the Desire Realm, Form Realm, and Formless Realm reside), and not being greedy or seeking for things desired in the future, this is called 'few desires'. First, it is generally stated, then listed in detail, and below, their specific manifestations are distinguished. One's own desire becoming the leader of all desires, causing all desires to follow oneself, this is called evil desire. Desiring that the world regard oneself as a sage, this is called great desire. Desiring to be born in heaven, and to obtain wealth and freedom in the human realm, this is called desire-desire. Not being harmed by these is called 'few desires'. The second point, saying that being apart from the love of the twenty-five existences is called 'few desires', refers to not being attached to the embodied existence within the twenty-five existences. The third point, saying not to seek future matters, refers to not seeking future matters of the five desires, this is called 'few desires'. Regarding what was previously desired, obtaining it without attachment is called 'contentment'. This is the third situation. Fourth, not seeking the respect of others is called 'few desires'. Obtaining possessions without accumulating them is called 'contentment'. Next is the discussion on the Treatise on the Purity of the Assembly. First, four aspects are opened, and below, their specific manifestations are distinguished. The scripture says that 'few desires' refers to the Srotapanna (須陀洹, Stream-enterer), who only seeks the state of Arhat (阿羅漢, Worthy One) and does not admire greater attainments, hence called 'few desires'. The scripture says that 'contentment' refers to the Pratyekabuddha (辟支佛, Solitary Buddha), who attains the fruit of No-more-learning and generates the thought of contentment in their mind, hence called 'contentment'. They are born in an age without a Buddha, not knowing that there are greater attainments to pursue, hence having no excessive desires. 'Few desires and contentment' refers to the Arhat (阿羅漢, Worthy One), who, being ignorant of the Dharma, attains the fruit of No-more-learning and generates the thought of ultimate attainment, called 'contentment'. Those who are not ignorant of the Dharma know that there is the Mahayana (大乘, Great Vehicle) Dharma, which they must eventually study. Having already escaped from deep suffering, the desire to leave is small, hence called 'few desires'. 'Not few desires and not contentment' refers to the Bodhisattva (菩薩, Enlightenment Being), who does not generate the thought of satisfaction with what they have attained, called 'not contentment'. Vowing extensively to seek Buddhahood is called 'not few desires'. Third, analyzing from the two aspects of defilement and purity. First, two aspects are presented, then two names are listed, namely good and non-good. Below, their specific manifestations are distinguished. Above, there is extensive analysis, and below, it explains how to cultivate. In order to see the Buddha-nature, one cultivates these two Dharma gates. Regarding stillness, first, two aspects are presented, namely body and mind, and the names are listed. Below, their specific manifestations are distinguished. First, they are explained separately from the two aspects of Dharma and person, and below, they are explained separately from four aspects according to the differences in people. Analyzing from the perspective of the Dharma, it is explained with two meanings. The first is to distinguish according to the two evils of body and mind, being apart from the three evils of the body.
惡名身寂靜。殺盜邪淫是身三惡。離意三惡名心寂靜。貪瞋邪見是意三惡二約起惑始終分別。身寂靜者不近四眾不預四眾。所營事業離煩惱緣。心寂靜者不集貪等離煩惱體。隨人畢中為開白門。下辯可解。
精進念定智慧解脫及贊解脫六門可知。
說涅槃中分別有五。四暴猶是四流煩惱。
下總結之。此十是其因分行故。菩薩雖見見性不了。第二番中先辯后結。辯中少欲知足二行一處釋之。先舉四病。造業求有名為有欲。次明四治。謂四聖種。下就四治結為少欲知足二行。
寂靜有四。先舉次列。言出樂者地持論中名出家樂。出家學道解脫家難名出家樂。寂靜樂者地持名為遠離樂也。離於欲惡得初禪定名遠離樂。永滅樂者地持名為寂滅樂也。二禪為首覺觀止息名寂滅樂。畢竟樂者地持名為菩提樂也。無漏聖道永斷煩惱名畢竟樂。此四樂中。初一是戒。中二是定。后一是慧。得四總結。
具四精進名精進者謂四正勤。四念可知。言具四禪名四定者謂四如意。亦可是其色界四禪。此四力強故偏舉之。見四實故名正慧者見四諦也。余皆可知第三番中先辯后結。文顯可解。
第四番中先辯后結。辯中修習十三頭陀名為少欲。十二頭陀經說多種。然今且依一相論之。處中有六。一住空處。
【現代漢語翻譯】 現代漢語譯本： 惡名身寂靜。殺、盜、邪淫是身體的三種惡行。遠離意念的三種惡行，叫做心寂靜。貪、嗔、邪見是意念的三種惡行，這兩種（身寂靜和心寂靜）從產生迷惑的開始到結束進行分別。身寂靜是指不接近四眾（比丘、比丘尼、優婆塞、優婆夷），不參與四眾的事務，所從事的事業遠離煩惱的因緣。心寂靜是指不聚集貪婪等念頭，遠離煩惱的本體。隨順不同的人，最終為他們開啟通往涅槃的道路。下面的辨析可以理解。
精進、念、定、智慧、解脫以及讚歎解脫這六個法門，都是可以理解的。
在講述涅槃時，分別有五種含義。四暴仍然是指四種煩惱之流（欲流、有流、見流、無明流）。
下面進行總結。這十種（少欲、知足、寂靜、精進、念、定、智慧、解脫、贊解脫、涅槃）是（菩薩）因地修行的部分。菩薩雖然見到見性的存在，但未能完全明瞭。第二番中，先辨析后總結。辨析中，將少欲和知足兩種修行放在一起解釋。先列舉四種病癥：爲了造業而追求名聲，這叫做有欲。其次說明四種對治方法，即四聖種（衣服知足、飲食知足、臥具知足、樂斷樂修）。下面就四種對治方法總結為少欲和知足兩種修行。
寂靜有四種。先總說，再分列。所說的『出樂』，在《地持論》中稱為『出家樂』。出家學道，解脫家庭的束縛，叫做『出家樂』。『寂靜樂』，《地持論》中稱為『遠離樂』。遠離慾望和惡念，得到初禪的禪定，叫做『遠離樂』。『永滅樂』，《地持論》中稱為『寂滅樂』。以二禪為首，覺觀止息，叫做『寂滅樂』。『畢竟樂』，《地持論》中稱為『菩提樂』。無漏的聖道，永遠斷除煩惱，叫做『畢竟樂』。這四種快樂中，第一種是戒，中間兩種是定，最後一種是慧。得到四種總結。
具足四種精進，叫做精進者，指的是四正勤（已生惡令斷、未生惡令不生、未生善令生、已生善令增長）。四念處（身念處、受念處、心念處、法念處）可以理解。所說的具足四禪，叫做四定者，指的是四如意足（欲如意足、精進如意足、心如意足、觀如意足）。也可以是四禪。因為這四種力量強大，所以特別舉出。見到四種真理，所以叫做正慧者，是指見到四諦（苦、集、滅、道）。其餘的都可以理解。第三番中，先辨析后總結。文義顯明，可以理解。
第四番中，先辨析后總結。辨析中，修習十三種頭陀行，叫做少欲。《十二頭陀經》中說了多種頭陀行，但現在且依據一種相來論述。處所中有六種，一是住在空曠的地方。
【English Translation】 English version: 'Evil fame' means the body is tranquil. Killing, stealing, and sexual misconduct are the three evils of the body. Abandoning the three evils of the mind is called the mind being tranquil. Greed, hatred, and wrong views are the three evils of the mind. These two (body tranquility and mind tranquility) are distinguished from the beginning to the end of the arising of delusion. 'Body tranquility' means not approaching the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), not participating in their affairs, and that the undertakings are far from the causes of affliction. 'Mind tranquility' means not accumulating thoughts of greed, etc., and being far from the substance of affliction. According to the individual, ultimately opening the path to Nirvana for them. The following analysis can be understood.
The six gates of diligence, mindfulness, concentration, wisdom, liberation, and praise of liberation are all understandable.
When speaking of Nirvana, there are five distinctions. The four floods are still the four streams of affliction (desire, existence, views, ignorance).
The following is a summary. These ten (few desires, contentment, tranquility, diligence, mindfulness, concentration, wisdom, liberation, praise of liberation, Nirvana) are the parts of the (Bodhisattva's) practice on the causal ground. Although the Bodhisattva sees the existence of the nature of seeing, they do not fully understand it. In the second section, first analyze, then conclude. In the analysis, the two practices of few desires and contentment are explained together. First, list the four diseases: seeking fame by creating karma is called having desire. Second, explain the four remedies, which are the four noble lineages (contentment with clothing, contentment with food, contentment with bedding, delighting in abandoning and delighting in cultivation). Below, the four remedies are summarized as the two practices of few desires and contentment.
There are four kinds of tranquility. First, a general statement, then a detailed listing. What is called 'leaving pleasure' is called 'leaving the home pleasure' in the Yogacarabhumi-sastra. Leaving home to study the Way and freeing oneself from the bonds of family is called 'leaving the home pleasure'. 'Tranquility pleasure' is called 'pleasure of detachment' in the Yogacarabhumi-sastra. Being far from desires and evil thoughts, and attaining the first dhyana, is called 'pleasure of detachment'. 'Eternal extinction pleasure' is called 'pleasure of cessation' in the Yogacarabhumi-sastra. Taking the second dhyana as the head, the cessation of perception and observation is called 'pleasure of cessation'. 'Ultimate pleasure' is called 'Bodhi pleasure' in the Yogacarabhumi-sastra. The unconditioned noble path, eternally cutting off afflictions, is called 'ultimate pleasure'. Among these four pleasures, the first is precepts, the middle two are concentration, and the last is wisdom. Obtain four summaries.
Having the four diligences is called diligent, referring to the four right efforts (preventing evil that has arisen, preventing evil that has not arisen, causing good that has not arisen to arise, increasing good that has arisen). The four mindfulnesses (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharma) can be understood. What is called having the four dhyanas, called the four concentrations, refers to the four bases of psychic power (desire, effort, mind, investigation). It can also be the four dhyanas. Because these four powers are strong, they are specifically mentioned. Seeing the four truths, therefore called right wisdom, refers to seeing the Four Noble Truths (suffering, accumulation, cessation, path). The rest can be understood. In the third section, first analyze, then conclude. The meaning of the text is clear and can be understood.
In the fourth section, first analyze, then conclude. In the analysis, practicing the thirteen dhuta practices is called few desires. The Twelve Dhuta Sutra speaks of many kinds of dhuta practices, but now let's discuss it based on one aspect. There are six kinds of places, one is living in an empty place.
余經論中名蘭若處。去村五百弓名為空處。二端坐不臥。三在樹下。四在冢間。五在露地。六隨有草處而坐其上。食中有三。一者乞食。二隨得為足。余經論中名一揣食。亦名節量食。三名一坐食。亦名一食。衣中有三。一畜三衣。二糞掃衣。他所棄衣名為糞掃。三著毳衣。余經論中說為納衣。鳥獸細毛名之為毳。此之十二如別章中具廣分別。修此十二名為少欲。行此不悔說為知足。次五可解。言離七漏名解脫者廣如上說。見漏修漏根惡親近受念七也。贊解脫中所列十相少異余處。上下多說。遠離五塵生住滅法並男女相以之為十。此中說離生老病死五塵無常以為十也。無常猶是生住滅耳。
第五番中先辯后結。辯中初先破離惡欲名為少欲。行如來行名為知足。由前二種得近涅槃及五種樂名為寂靜。但云五果不列其名。如上文中涅槃四樂加以受樂得是五樂。不知是非又地持中說有五樂。一名因樂謂情塵觸及愛果業。二名受樂謂身心受。三苦對治眾苦息已有樂知生。四斷受樂謂滅盡定。五無罪樂所謂出家遠離寂滅及菩提樂。不知此說當彼以不。余皆可知。以具幾法是中應答。文中略無。
如汝言下答后二問。先牒問辭。下釋有六。一正對前問就眼分別。十住菩薩慧眼見故不得明瞭。慧眼見空不見實故。佛眼見
【現代漢語翻譯】 現代漢語譯本： 我在經論中提到的蘭若（Aranya，寂靜處）之處。離村五百弓（古代長度單位）遠的地方叫做空處。第二，端坐不臥。第三，在樹下。第四，在墳墓間。第五，在露天。第六，隨處有草就坐在上面。食物方面有三種。第一種是乞食。第二種是隨緣所得就滿足。其他經論中稱為一揣食，也叫節量食。第三種叫一坐食，也叫一食。衣服方面有三種。第一種是擁有三衣（佛教僧侶所穿的三種袈裟）。第二種是糞掃衣，別人丟棄的衣服稱為糞掃衣。第三種是穿毳衣（用鳥獸細毛製成的衣服）。其他經論中說為納衣。鳥獸的細毛叫做毳。這十二種修行在別的章節中有詳細的分別說明。修這十二種行叫做少欲。實行這些而不後悔叫做知足。接下來的五種容易理解。說遠離七漏（指見漏、修漏、根漏、惡漏、親近漏、受漏、念漏）叫做解脫，詳細的解釋如上文所說。贊解脫中所列的十相與其他地方略有不同，上下文中多有說明。遠離五塵（色、聲、香、味、觸）的生、住、滅法以及男女相，以此作為十相。這裡說的是遠離生、老、病、死、五塵無常作為十相。無常實際上就是生、住、滅。
第五番中先辨析后總結。辨析中首先破斥離開惡欲就叫做少欲，實行如來的行為就叫做知足。通過前兩種修行可以接近涅槃以及獲得五種快樂叫做寂靜。只是說了五種果報，沒有列出它們的名字。如上文中所說的涅槃四樂加上受樂就是五樂。不知道是否如此。又《地持經》中說有五種快樂。第一種叫做因樂，指的是情塵觸及愛果業。第二種叫做受樂，指的是身心感受。第三種是苦對治，眾苦止息后產生的快樂。第四種是斷受樂，指的是滅盡定。第五種是無罪樂，指的是出家遠離寂滅以及菩提樂。不知道這種說法是否與彼相同。其餘的都可以理解。具備幾種法才能回答這個問題呢？文中略去了。
如你所說，下面回答後面的兩個問題。首先引用問題，然後解釋有六點。第一點是直接針對前面的問題，就眼來分別。十住菩薩因為有慧眼，所以不能夠明瞭。因為慧眼只能看到空，看不到實。佛眼才能看到。 English version: I have mentioned in the scriptures and treatises about the Aranya (quiet place). A place five hundred bows (an ancient unit of length) away from the village is called an empty place. Second, sitting upright and not lying down. Third, under a tree. Fourth, among the tombs. Fifth, in the open air. Sixth, sitting on the grass wherever there is grass. There are three aspects to food. The first is begging for food. The second is being content with whatever one gets. In other scriptures and treatises, it is called 'one handful of food,' also called 'measured food.' The third is called 'one sitting meal,' also called 'one meal.' There are three aspects to clothing. The first is possessing the three robes (the three Kasaya worn by Buddhist monks). The second is wearing discarded robes, clothes discarded by others are called discarded robes. The third is wearing woolen clothes (clothes made of fine animal hair). In other scriptures and treatises, it is described as patched robes. The fine hair of birds and animals is called wool. These twelve practices are explained in detail in other chapters. Practicing these twelve is called 'few desires.' Practicing these without regret is called 'contentment.' The next five are easy to understand. Saying that liberation is achieved by abandoning the seven outflows (referring to the outflows of views, cultivation, roots, evil, intimacy, reception, and mindfulness) is explained in detail above. The ten characteristics listed in the praise of liberation are slightly different from other places, and are explained in more detail in the preceding and following texts. Taking the abandonment of the arising, abiding, and ceasing of the five dusts (form, sound, smell, taste, and touch) and the characteristics of male and female as the ten characteristics. Here, it refers to taking the abandonment of birth, old age, sickness, death, and the impermanence of the five dusts as the ten characteristics. Impermanence is actually the arising, abiding, and ceasing.
The fifth section first analyzes and then summarizes. The analysis first refutes the idea that abandoning evil desires is called 'few desires,' and that practicing the conduct of the Tathagata is called 'contentment.' Approaching Nirvana and obtaining the five kinds of happiness through the first two practices is called 'quietude.' It only mentions the five fruits without listing their names. As mentioned above, the four joys of Nirvana plus the joy of receiving is the five joys. I don't know if this is correct. Also, the Yogacarabhumi-sastra says that there are five kinds of happiness. The first is called the happiness of cause, which refers to emotional dust contact and the karma of love and its results. The second is called the happiness of reception, which refers to the reception of body and mind. The third is the happiness of curing suffering, which is the happiness that arises after the cessation of all suffering. The fourth is the happiness of cessation, which refers to the cessation attainment. The fifth is the happiness of no fault, which refers to the happiness of renunciation, detachment, quietude, and Bodhi. I don't know if this statement is the same as that one. The rest can be understood. How many dharmas must be possessed to answer this question? The text omits it.
As you said, I will answer the latter two questions below. First, quote the question, and then explain six points. The first point is to directly address the previous question and distinguish it in terms of the eye. The Bodhisattvas of the Tenth Abode cannot see clearly because they have the wisdom eye. Because the wisdom eye can only see emptiness and cannot see reality. Only the Buddha eye can see.
【English Translation】 English version: I have mentioned in the scriptures and treatises about the Aranya (quiet place). A place five hundred bows (an ancient unit of length) away from the village is called an empty place. Second, sitting upright and not lying down. Third, under a tree. Fourth, among the tombs. Fifth, in the open air. Sixth, sitting on the grass wherever there is grass. There are three aspects to food. The first is begging for food. The second is being content with whatever one gets. In other scriptures and treatises, it is called 'one handful of food,' also called 'measured food.' The third is called 'one sitting meal,' also called 'one meal.' There are three aspects to clothing. The first is possessing the three robes (the three Kasaya worn by Buddhist monks). The second is wearing discarded robes, clothes discarded by others are called discarded robes. The third is wearing woolen clothes (clothes made of fine animal hair). In other scriptures and treatises, it is described as patched robes. The fine hair of birds and animals is called wool. These twelve practices are explained in detail in other chapters. Practicing these twelve is called 'few desires.' Practicing these without regret is called 'contentment.' The next five are easy to understand. Saying that liberation is achieved by abandoning the seven outflows (referring to the outflows of views, cultivation, roots, evil, intimacy, reception, and mindfulness) is explained in detail above. The ten characteristics listed in the praise of liberation are slightly different from other places, and are explained in more detail in the preceding and following texts. Taking the abandonment of the arising, abiding, and ceasing of the five dusts (form, sound, smell, taste, and touch) and the characteristics of male and female as the ten characteristics. Here, it refers to taking the abandonment of birth, old age, sickness, death, and the impermanence of the five dusts as the ten characteristics. Impermanence is actually the arising, abiding, and ceasing.
The fifth section first analyzes and then summarizes. The analysis first refutes the idea that abandoning evil desires is called 'few desires,' and that practicing the conduct of the Tathagata is called 'contentment.' Approaching Nirvana and obtaining the five kinds of happiness through the first two practices is called 'quietude.' It only mentions the five fruits without listing their names. As mentioned above, the four joys of Nirvana plus the joy of receiving is the five joys. I don't know if this is correct. Also, the Yogacarabhumi-sastra says that there are five kinds of happiness. The first is called the happiness of cause, which refers to emotional dust contact and the karma of love and its results. The second is called the happiness of reception, which refers to the reception of body and mind. The third is the happiness of curing suffering, which is the happiness that arises after the cessation of all suffering. The fourth is the happiness of cessation, which refers to the cessation attainment. The fifth is the happiness of no fault, which refers to the happiness of renunciation, detachment, quietude, and Bodhi. I don't know if this statement is the same as that one. The rest can be understood. How many dharmas must be possessed to answer this question? The text omits it.
As you said, I will answer the latter two questions below. First, quote the question, and then explain six points. The first point is to directly address the previous question and distinguish it in terms of the eye. The Bodhisattvas of the Tenth Abode cannot see clearly because they have the wisdom eye. Because the wisdom eye can only see emptiness and cannot see reality. Only the Buddha eye can see.
性故得明瞭。證實之智是其佛眼。二就行分別。為菩提行見性不了。不為行者見性了了。證實之時不見已外更有菩提可為行故。三約位分別。住十住地見性不了。無住無去見性了了。證實之時不見十地可以住中名為不住。亦無佛果可以趣向稱曰不去。四對因分別。十住菩薩智慧因故見性不了。佛斷因果故得了了。證實之時實外無緣。知復約何說因說果。故斷因果方得了了。五約境分別。十住不能覺一切法見性不了。佛覺一切故得了了。良以十住緣觀未盡。緣未盡故心有所在。是故不能覺一切法至佛息緣真心平等無處不在。無不在故無有一法在於心外。亦無一心在於法外。心與法界同體照明故覺一切。六就眼見聞見分別。先舉二數。次列兩名。下就人論兩階辯異一佛與十住相對分別。諸佛眼見故得了了。十住聞見故不了了。下明十住不了之相。唯能自知定得菩提。不知眾生悉有佛性。二十住已上共九地下相對分別。佛與十地同爲眼見故得了了十住菩薩眼見自身得菩提故。九地已還是其聞見。初言一切乃至九地聞見佛性正明聞見。若聞一切眾生有下辯聞分齊。聞生有性不信之者不名聞見。能信已後方是聞見。何處眾生聞能生信。若論成就種性已上少分生信。十信亦能。從初答問訖來至此四段之中。第一大段略明證法。
【現代漢語翻譯】 現代漢語譯本 自性本具，因此能夠明瞭。證實的智慧就是佛眼（Buddha-eye）。 二、從修行來分別：爲了菩提而修行，是見性不了悟。不爲了修行而修行的人，是見性了悟。在證實的時候，不見自身之外還有菩提可以作為修行的目標。 三、從果位來分別：住在十住位（Ten Abodes）的菩薩，見性不了悟。不住于任何地方，也不去往任何地方，是見性了悟。在證實的時候，不見十地（Ten Grounds）可以住在其中，而稱之為不住；也沒有佛果（Buddha Fruit）可以趣向，而稱之為不去。 四、對因果來分別：十住菩薩因為智慧的因，所以見性不了悟。佛斷絕了因果，所以得了悟。在證實的時候，實在沒有外在的因緣，知道還要說什麼因說什麼果呢？所以斷絕因果才能得了悟。 五、從境界來分別：十住菩薩不能覺悟一切法，所以見性不了悟。佛覺悟一切法，所以得了悟。這是因為十住菩薩的緣觀還沒有窮盡，因為緣還沒有窮盡，所以心有所執著。因此不能覺悟一切法，到了佛息滅了緣，真心平等，無處不在。無處不在，所以沒有一法在心外，也沒有一心在法外。心與法界同體照明，所以覺悟一切。 六、就眼見和聞見來分別：先舉出兩種，其次列出兩個名稱，下面就人來論述兩個階段的差異。一、佛與十住相對分別：諸佛用眼見，所以得了悟；十住用聞見，所以不了悟。下面說明十住不了悟的相狀：只能自己知道一定能得到菩提，不知道眾生都有佛性。二、十住以上與九地以下相對分別：佛與十地同樣是用眼見，所以得了悟；十住菩薩用眼見自身得到菩提，九地以下還是用聞見。最初說一切乃至九地聞見佛性，正是說明聞見。如果聽到一切眾生有佛性而不相信的人，不能稱為聞見；能夠相信以後才是聞見。什麼地方的眾生聽到后能夠生起信心呢？如果說成就種性以上的人，少部分會生起信心，十信位（Ten Faiths）也能。從最初的答問開始，到這裡為止，這四段之中，第一大段略微說明了證法。
【English Translation】 English version The nature is inherently bright, therefore it can be understood. The wisdom of verification is the Buddha-eye. 2. Differentiating by practice: Practicing for Bodhi is not seeing the nature clearly. Those who do not practice for the sake of practice see the nature clearly. At the time of verification, one does not see that there is Bodhi outside oneself that can be used as a goal for practice. 3. Differentiating by position: Bodhisattvas dwelling in the Ten Abodes do not see the nature clearly. Not dwelling anywhere and not going anywhere is seeing the nature clearly. At the time of verification, one does not see the Ten Grounds as a place to dwell in, and therefore it is called 'non-dwelling'; nor is there a Buddha Fruit to be approached, and therefore it is called 'non-going'. 4. Differentiating by cause and effect: Bodhisattvas in the Ten Abodes do not see the nature clearly because of the cause of wisdom. Buddhas have severed cause and effect, so they attain enlightenment. At the time of verification, there is really no external cause or condition. Knowing this, what is there to say about cause and effect? Therefore, only by severing cause and effect can one attain enlightenment. 5. Differentiating by realm: Bodhisattvas in the Ten Abodes cannot awaken to all dharmas, so they do not see the nature clearly. Buddhas awaken to all dharmas, so they attain enlightenment. This is because the conditioned contemplation of the Ten Abodes has not been exhausted. Because the conditions have not been exhausted, the mind has attachments. Therefore, they cannot awaken to all dharmas. When the Buddha extinguishes the conditions, the true mind is equal and omnipresent. Because it is omnipresent, there is no dharma outside the mind, nor is there a mind outside the dharma. The mind and the dharma realm illuminate together as one body, so they awaken to everything. 6. Differentiating by seeing with the eye and seeing with hearing: First, two types are mentioned, then two names are listed. Below, the differences between the two stages are discussed in terms of people. First, the Buddha and the Ten Abodes are differentiated relatively: Buddhas see with their eyes, so they attain enlightenment; the Ten Abodes see with hearing, so they do not attain enlightenment. Below, the characteristics of the Ten Abodes' lack of understanding are explained: they can only know for themselves that they will definitely attain Bodhi, but they do not know that all sentient beings have Buddha-nature. Second, those above the Ten Abodes are differentiated relatively from those below the Nine Grounds: Buddhas and the Ten Grounds both see with their eyes, so they attain enlightenment; Bodhisattvas in the Ten Abodes see with their eyes that they attain Bodhi, while those below the Nine Grounds still see with hearing. The initial statement that all the way to the Nine Grounds hear and see the Buddha-nature is precisely explaining hearing and seeing. If one hears that all sentient beings have Buddha-nature but does not believe it, it cannot be called hearing and seeing; only after one is able to believe it is it hearing and seeing. Where do sentient beings hear and then generate faith? If we talk about those above the stage of accomplished nature, a small portion will generate faith, and those in the Ten Faiths can also. From the beginning of the question and answer to here, in these four sections, the first major section briefly explains the Dharma of verification.
自下第二約對前法勸修趣入略明證行。文別有三。一依向前能證行法教見如來。二復有二種一為利養二為法下依于向前所證理法教見佛性三師子言如佛所說見於如來及見佛性義云何下雙顯前二。問曰佛性是所證法可須教見。如來非理何須教見。釋言見性必由相入。佛是性相故須教見。今此文中教見如來趣入佛性。下第四段廣證行中教見涅槃趣入佛性。義之左右。就初教見如來之中文別有三。一教尋經知見佛身。二師子吼言眾生不知如來心下教其尋相知見佛心。三如佛說庵羅果下教以四親知見佛行。蓋乃教入之次第也。初中若有男子女人慾見如來標示所求。應當修下正教見法。尋教受持讀誦解說知佛身相名見如來。如上金剛身品中說。亦如維摩阿閦品說。自下第二教見佛心。師子先問。一切眾生不知佛心云何得知。下佛教之。一切眾生實不能知略述其言。次正教示。后總結之。就正教中教依二見以測佛心。先舉次列。若見以下六門廣辯。一觀佛身業名為眼見。觀佛口業名為聞見。二見佛妙色名為眼見。聞佛妙聲名為聞見。三觀如來神通現化但為眾生不為利養名為眼見觀佛以其他心智通觀察眾生為說法時但為眾生不為利養名為聞見。四觀如來受身所為名為眼見。說法所為名為聞見。云何受者慈悲故受不以受結。何故受
【現代漢語翻譯】 現代漢語譯本 從下文第二部分開始，將概括地闡明如何依據前述方法勸勉修行以趨入證悟。此部分內容分為三點。第一，依據前述能夠證悟的修行方法，通過教導來認識如來（Tathagata）。第二，又分為兩種情況：一是為求利養，二是為求佛法。以下內容是依據前述所證悟的理法，通過教導來認識佛性（Buddha-nature）。第三，師子（Simha）問道：『如佛所說，認識如來和認識佛性的意義是什麼？』以下將同時闡明前述二者。問：佛性是所要證悟的法，需要通過教導來認識。但如來並非理體，為何也需要通過教導來認識？』答：『認識佛性必然要通過相入（相即不離）。佛是性相的體現，所以需要通過教導來認識。』本文中，通過教導來認識如來是爲了趨入佛性。下文第四段將在廣泛的證悟修行中，通過教導來認識涅槃（Nirvana）以趨入佛性，這是意義的左右呼應。 在最初教導認識如來的部分中，內容分為三點。第一，教導人們通過尋經來認識佛身。第二，師子吼道：『眾生不知如來心，如何得知？』以下教導人們通過尋相來認識佛心。第三，如佛所說『庵羅果』，以下教導人們通過四種親近來認識佛行。這實際上是教導人們入門的次第。在第一點中，『若有男子女人慾見如來』，這是標示所求。『應當修』，這是正式教導認識佛法。通過尋經、受持、讀誦、解說來認識佛身之相，這叫做認識如來，如《金剛身品》中所說，也如《維摩阿閦品》所說。以下是第二點，教導認識佛心。師子首先問道：『一切眾生不知佛心，如何得知？』以下佛陀教導說：『一切眾生實不能知』，這是概括地敘述。接下來是正式的教導，最後是總結。在正式的教導中，教導人們依據兩種見解來推測佛心。先是舉例，然後是分條列舉。『若見』以下六個方面廣泛地辨析。第一，觀察佛的身業，名為眼見；觀察佛的口業，名為聞見。第二，見到佛的妙色，名為眼見；聽到佛的妙聲，名為聞見。第三，觀察如來的神通示現，只是爲了眾生，不是爲了利養，名為眼見；觀察佛以其他心智神通觀察眾生，爲了說法時只是爲了眾生，不是爲了利養，名為聞見。第四，觀察如來受身所為，名為眼見；說法所為，名為聞見。『云何受者？』因為慈悲的緣故而接受，不是因為接受而結縛。為何接受？
【English Translation】 English version From the second section below, it will briefly clarify how to encourage practice based on the previous methods to enter into enlightenment. This section is divided into three points. First, according to the aforementioned practice methods that can lead to enlightenment, to know the Tathagata (如來) through teaching. Second, it is further divided into two situations: one is for seeking profit and offerings, and the other is for seeking the Dharma. The following content is based on the aforementioned principles and methods that have been realized, to know the Buddha-nature (佛性) through teaching. Third, Simha (師子) asks: 'As the Buddha said, what is the meaning of knowing the Tathagata and knowing the Buddha-nature?' The following will simultaneously clarify the aforementioned two. Question: 'Buddha-nature is the Dharma to be realized, and it needs to be known through teaching. But the Tathagata is not a principle, why does it also need to be known through teaching?' Answer: 'Knowing the Buddha-nature must be through interpenetration (相入). The Buddha is the embodiment of nature and form, so it needs to be known through teaching.' In this text, knowing the Tathagata through teaching is to enter into the Buddha-nature. The fourth paragraph below will, in the extensive practice of enlightenment, know Nirvana (涅槃) through teaching to enter into the Buddha-nature, which is the left and right echo of meaning. In the initial part of teaching to know the Tathagata, the content is divided into three points. First, teach people to know the Buddha's body by searching the scriptures. Second, Simha roars: 'Sentient beings do not know the Buddha's mind, how can they know it?' The following teaches people to know the Buddha's mind by searching for the characteristics. Third, as the Buddha said 'Amra fruit (庵羅果)', the following teaches people to know the Buddha's conduct through four kinds of intimacy. This is actually the order of teaching people to enter. In the first point, 'If there are men and women who want to see the Tathagata', this is to indicate what is sought. 'Should cultivate', this is the formal teaching to know the Buddha-dharma. Knowing the characteristics of the Buddha's body through searching the scriptures, receiving, reciting, and explaining is called knowing the Tathagata, as described in the 'Diamond Body Chapter (金剛身品)', and also as described in the 'Vimalakirti Akshobhya Chapter (維摩阿閦品)'. The following is the second point, teaching to know the Buddha's mind. Simha first asks: 'All sentient beings do not know the Buddha's mind, how can they know it?' The following the Buddha teaches: 'All sentient beings really cannot know', this is a summary description. Next is the formal teaching, and finally a summary. In the formal teaching, teach people to infer the Buddha's mind based on two views. First is an example, and then a list. 'If see' the following six aspects are widely analyzed. First, observing the Buddha's body karma is called eye-seeing; observing the Buddha's mouth karma is called hearing-seeing. Second, seeing the Buddha's wonderful color is called eye-seeing; hearing the Buddha's wonderful sound is called hearing-seeing. Third, observing the Tathagata's supernatural manifestations, only for sentient beings, not for profit and offerings, is called eye-seeing; observing the Buddha observing sentient beings with other mental powers, when speaking the Dharma only for sentient beings, not for profit and offerings, is called hearing-seeing. Fourth, observing what the Tathagata receives the body for is called eye-seeing; what is said for the Dharma is called hearing-seeing. 'Why receive?' Because of compassion, not because of receiving and binding. Why receive?
者為益眾生不為利己。為誰受者等為一切。云何說者慈悲心說不為利養。何故說者為益眾生不為利己。為誰說者等為一切。五觀如來他人以身加毀不瞋名為眼見。他人以口罵辱不惱是名聞見。六觀如來八相成道名為眼見。聞八相時一切言說以為聞見。于中先聞未成道前所有言說。既成道下聞成道后所有言說。梵王先請。如來次違。梵王下復舉利重請。下佛因請為之宣說。于中初先敕聽許說。下明所說。宣說中道總明所說。次別顯之。別有五句。初三約就化行辯中。次一約就化人說中。后一約就化益論中。就前三中初句化人斷結行中明其中道。不破諸結明其非有。此如上說。無慧能破無惑可破名不破結。非不能破彰其非無隨相論治有惑可斷故非不破。又復聖人證實之時無惑可生亦名為破。非破不破是名中道牒以結之。第二化人度苦行中明其中道。不度眾生明其非有。于理無人可化度苦名為不度。非不度生彰其非無。隨世度人令出諸苦名非不度。是名結之。此二離障。第三化人成善行中明其中道。非一切成明其非有。于理無人可化成善故言非成。亦非不成彰其非無。隨世化人成三乘善故非不成。是名結之。上來約就化行辯中。次一就其化人說中。不自言師明不自高。不言弟子彰其不下。是名結之。下一就其化益論中。說不
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生而不是爲了利己。為誰接受供養呢？是爲了所有眾生。 為什麼說法者以慈悲心說法而不是爲了供養？ 因為說法者是爲了利益眾生而不是爲了利己。為誰說法呢？是爲了所有眾生。 五觀如來（Tathagata）:他人用身體加害、詆譭時不嗔恨，這叫做眼見（seeing）。他人用口頭謾罵侮辱時不惱怒，這叫做耳聞（hearing）。 六觀如來八相成道（eight aspects of attaining enlightenment）叫做眼見。聽聞八相時，一切言說都可認為是耳聞。 其中，先聽聞未成道前所有的言說，既已成道，后聽聞成道后所有的言說。梵王（Brahma）先請法，如來（Tathagata）最初拒絕，梵王再次舉出利益，鄭重地請求，佛陀因為梵王的請求而為之宣說。 其中，首先是敕令聽許宣說，下面闡明所說的內容。宣說中道，總括地闡明所說的內容，其次分別地顯示它。分別有五句。最初三句是就教化行為的辯論而言，其次一句是就教化對像而言，后一句是就教化利益的討論而言。 就前三句而言，第一句在教化對像斷除煩惱的行為中闡明其中道。不破除諸煩惱，表明其並非實有。這如上所述，沒有智慧就無法破除，沒有迷惑就無可破除，這叫做不破除煩惱。並非不能破除，彰顯其並非虛無，隨順現象進行論治，有迷惑可以斷除，所以並非不破除。而且聖人證實真理之時，沒有迷惑可以產生，也叫做破除。非破除，非不破除，這叫做中道，用以上內容總結。 第二句在教化對像脫離苦難的行為中闡明其中道。不度化眾生，表明其並非實有。從真理上來說，沒有人可以被度化脫離苦難，這叫做不度化。並非不度化眾生，彰顯其並非虛無。隨順世俗度化人們，使他們脫離各種苦難，這叫做非不度化。這是總結。 第三句在教化對像成就善行的行為中闡明其中道。並非一切成就，表明其並非實有。從真理上來說，沒有人可以被教化成就善行，所以說並非成就。也並非不成就，彰顯其並非虛無。隨順世俗教化人們，成就三乘（Three Vehicles）的善行，所以並非不成就。這是總結。以上是就教化行為的辯論而言。 其次一句是就教化對像而言。不自稱為師，表明不自高。不稱呼弟子，彰顯不自低。這是總結。 下一句是就教化利益的討論而言。說不...
【English Translation】 English version It is for the benefit of sentient beings, not for personal gain. For whom is the offering received? It is for all beings. Why does the speaker speak with a compassionate heart and not for offerings? Because the speaker is for the benefit of sentient beings and not for personal gain. For whom does the speaker speak? It is for all beings. The five contemplations of the Tathagata (Tathagata): Not being angry when others harm or slander with their bodies is called seeing. Not being annoyed when others verbally abuse or insult is called hearing. The six contemplations of the Tathagata attaining enlightenment in eight aspects (eight aspects of attaining enlightenment) is called seeing. When hearing about the eight aspects, all speech can be considered hearing. Among them, first hearing all the words before attaining enlightenment, and after attaining enlightenment, hearing all the words after attaining enlightenment. Brahma (Brahma) first requested the Dharma, and the Tathagata (Tathagata) initially refused. Brahma again cited the benefits and solemnly requested, and the Buddha spoke for him because of Brahma's request. Among them, the first is to order to listen and allow the explanation, and the following clarifies what is said. Explaining the Middle Way, comprehensively clarifying what is said, and then showing it separately. There are five sentences separately. The first three sentences are in terms of the debate on educational behavior, the next sentence is in terms of the object of education, and the last sentence is in terms of the discussion of educational benefits. In terms of the first three sentences, the first sentence clarifies the Middle Way in the behavior of the object of education eliminating afflictions. Not breaking all afflictions shows that they are not real. As mentioned above, without wisdom, it cannot be broken, and without delusion, there is nothing to break, which is called not breaking afflictions. Not being unable to break shows that it is not empty, and treating according to phenomena, there are delusions that can be broken, so it is not not breaking. Moreover, when a sage confirms the truth, there are no delusions that can arise, which is also called breaking. Not breaking, not not breaking, this is called the Middle Way, summarized with the above content. The second sentence clarifies the Middle Way in the behavior of the object of education escaping suffering. Not liberating sentient beings shows that they are not real. In terms of truth, no one can be liberated from suffering, which is called not liberating. Not not liberating sentient beings shows that it is not empty. Following the world to liberate people, so that they escape all kinds of suffering, this is called not not liberating. This is the summary. The third sentence clarifies the Middle Way in the behavior of the object of education achieving good deeds. Not all achievements show that they are not real. In terms of truth, no one can be educated to achieve good deeds, so it is said that it is not achievement. Also not not achievement, showing that it is not empty. Following the world to educate people, achieving the good deeds of the Three Vehicles (Three Vehicles), so it is not not achievement. This is the summary. The above is in terms of the debate on educational behavior. The next sentence is in terms of the object of education. Not calling oneself a teacher shows that one is not arrogant. Not calling disciples shows that one is not humble. This is the summary. The next sentence is in terms of the discussion of educational benefits. Saying no...
為利明無所得。非不得果明非無得。是名結之。上來別顯。下總嘆之。正實時真嘆其語凈。軟言合法名為正語。離妄不虛說為實語。言無乖離應時乖合故曰時語。言無綺異稱當法理說為真語。言不虛發語能益人微妙第一語能合法。上來廣辯。如來心實不可見下總以結之。
自下第三教見佛行。師子先問。如先所說庵羅果喻四種人等牒佛上言。有人行細心不實等辯前四人。是初二種云何可知就之為問。如佛所說雖依是二不可得知重牒徴問。如佛所說四種人中雖依是二不可知也。
下佛先嘆。次述其言。所喻二人實難可知。下教撿驗。于中先教能驗之行。或有二下教示所驗。前中先舉四親近行。初二驗身。后二驗心。廣如上釋。具足四下結嘆四能。教所驗中戒有二種舉其所受。持者亦二舉其持戒。究竟不竟雙列二名。下辯其相令人識知。有人以緣受持禁戒明不究竟。為其世事因緣受持名有因緣。智者觀下教其撿驗。如來戒下明其究竟。于中有四。一明如來不為世事因緣受持故名究竟。二以是義下舉因況果明佛究竟。畢竟究竟正是一義。重言顯勝。亦可畢竟勝過菩薩。究竟過前不究竟戒。三我昔下即事以顯。四不究竟戒尚不能下舉劣顯勝成佛究竟。不究竟戒尚不能得二乘道果況大菩提。佛戒能得無上菩提明究竟
【現代漢語翻譯】 現代漢語譯本 爲了利益而宣說明白而無所得（為利明無所得）：指爲了利益眾生而說法，但並不執著于自己有所得。 並非沒有獲得果報，而是不執著于獲得（非不得果明非無得）：指修行最終會獲得果報，但修行者不應爲了追求果報而修行。 這叫做總結（是名結之）：總結以上內容。 上面分別顯示（上來別顯）：指以上分別解釋了各個要點。 下面總括讚歎（下總嘆之）：指下面將總括讚歎如來的功德。 正當適時真實的讚歎，讚歎他的語言純凈（正實時真嘆其語凈）：指在恰當的時間，以真實的態度讚歎，讚歎如來的語言純潔無染。 柔和的言語符合佛法，稱為正語（軟言合法名為正語）：指言語柔和，符合佛法，是為正語。 遠離虛妄不真實的言說，稱為實語（離妄不虛說為實語）：指遠離虛妄，說真實的話，是為實語。 言語沒有乖離，應時應合，所以叫做時語（言無乖離應時乖合故曰時語）：指言語沒有偏離，應時應機，所以稱為時語。 言語沒有華麗的辭藻，符合法理，稱為真語（言無綺異稱當法理說為真語）：指言語樸實無華，符合佛法真理，是為真語。 言語不虛發，言語能夠利益他人，微妙第一，言語能夠符合佛法（言不虛發語能益人微妙第一語能合法）：指言語不虛妄，能夠利益他人，微妙殊勝，符合佛法。 上面廣泛地辯論（上來廣辯）：指上面已經詳細地辯論了。 如來的心真實而不可見，下面總括總結（如來心實不可見下總以結之）：指如來的真實心性是無法直接看到的，下面將進行總結。
從下面開始是第三部分，教導如何見佛修行（自下第三教見佛行）：指接下來是第三部分，教導如何通過修行來見到佛。 師子（Śīshī，人名）先提問（師子先問）：指師子首先提出問題。 如同先前所說的庵羅果（Āmra，芒果）的比喻，四種人等等，呼應佛陀上面的話（如先所說庵羅果喻四種人等牒佛上言）：指如同之前所說的用庵羅果比喻的四種人，呼應佛陀之前所說。 有人行為細微但內心不真實等等，辨別之前的四種人（有人行細心不實等辯前四人）：指有人行為看似細緻，但內心並不真實，以此來辨別之前的四種人。 這是最初的兩種人，如何才能知道他們，就此提問（是初二種云何可知就之為問）：指這兩種人，如何才能瞭解他們，就此提出疑問。 如同佛陀所說，即使依靠這兩種方法也無法得知，再次提出疑問（如佛所說雖依是二不可得知重牒徴問）：指如同佛陀所說，即使依靠這兩種方法也無法得知，再次提出疑問。 如同佛陀所說的四種人中，即使依靠這兩種方法也無法知道（如佛所說四種人中雖依是二不可知也）：指如同佛陀所說的四種人，即使依靠這兩種方法也無法瞭解。
下面佛陀先讚歎，然後敘述他的話（下佛先嘆次述其言）：指接下來佛陀先讚歎，然後敘述他的話。 所比喻的兩種人確實難以瞭解（所喻二人實難可知）：指所比喻的兩種人確實難以瞭解。 下面教導如何檢驗（下教撿驗）：指接下來教導如何檢驗。 其中先教導能夠檢驗的行為（于中先教能驗之行）：指其中先教導能夠進行檢驗的行為。 或者有二種（或有二下教示所驗）：指或者有兩種方法，接下來教導所要檢驗的內容。 前面先舉出四種親近的行為（前中先舉四親近行）：指前面先舉出四種親近的行為。 前兩種檢驗身體，后兩種檢驗內心（初二驗身後二驗心）：指前兩種行為檢驗身體，后兩種行為檢驗內心。 詳細的解釋如同上面所說（廣如上釋）：指詳細的解釋如同上面所說。 具足四種（具足四下結嘆四能）：指具備這四種行為。 教導所要檢驗的內容中，戒律有兩種，舉出所受持的戒律（教所驗中戒有二種舉其所受）：指在教導所要檢驗的內容中，戒律有兩種，舉出所受持的戒律。 持戒的人也有兩種，舉出他們持戒的情況（持者亦二舉其持戒）：指持戒的人也有兩種，舉出他們持戒的情況。 究竟和不究竟，並列這兩種名稱（究竟不竟雙列二名）：指究竟和不究竟，並列這兩種名稱。 下面辨別他們的相狀，使人能夠認識瞭解（下辯其相令人識知）：指下面辨別他們的相狀，使人能夠認識瞭解。 有人因為某種原因而受持禁戒，說明他們是不究竟的（有人以緣受持禁戒明不究竟）：指有人因為某種原因而受持禁戒，說明他們是不究竟的。 因為世俗的事情因緣而受持戒律，叫做有因緣（為其世事因緣受持名有因緣）：指因為世俗的事情因緣而受持戒律，叫做有因緣。 智者觀察（智者觀下教其撿驗）：指智者應當觀察，接下來教導如何檢驗。 如來的戒律（如來戒下明其究竟）：指如來的戒律，接下來說明其究竟。 其中有四點（于中有四）：指其中有四點。 第一點說明如來不是爲了世俗的事情因緣而受持戒律，所以叫做究竟（一明如來不為世事因緣受持故名究竟）：指第一點說明如來不是爲了世俗的事情因緣而受持戒律，所以叫做究竟。 第二點用這個道理，舉出原因來比況結果，說明佛陀是究竟的（二以是義下舉因況果明佛究竟）：指第二點用這個道理，舉出原因來比況結果，說明佛陀是究竟的。 畢竟究竟，正是一個意思（畢竟究竟正是一義）：指畢竟究竟，正是一個意思。 重複說，是爲了顯示殊勝（重言顯勝）：指重複說，是爲了顯示殊勝。 也可以說畢竟勝過菩薩（亦可畢竟勝過菩薩）：指也可以說畢竟勝過菩薩。 究竟超過前面的不究竟戒律（究竟過前不究竟戒）：指究竟超過前面的不究竟戒律。 第三點，我過去（我昔下即事以顯）：指第三點，我過去。 第四點，不究竟的戒律尚且不能（不究竟戒尚不能下舉劣顯勝成佛究竟）：指第四點，不究竟的戒律尚且不能，舉出低劣的來顯示殊勝，成就佛陀的究竟。 不究竟的戒律尚且不能得到二乘的道果，更何況是大的菩提（不究竟戒尚不能得二乘道果況大菩提）：指不究竟的戒律尚且不能得到二乘的道果，更何況是大的菩提。 佛陀的戒律能夠得到無上菩提，說明是究竟的（佛戒能得無上菩提明究竟）：指佛陀的戒律能夠得到無上菩提，說明是究竟的
【English Translation】 English version 'To illuminate without gaining is for the benefit of others. Not failing to gain fruit, illuminating without gaining. This is called conclusion.' The above separately reveals. The below generally praises. Precisely at the right time, truly praising its pure language. 'Soft words conforming to the Dharma are called right speech. Departing from falsehood and not being empty is called true speech. Words without deviation, responding appropriately to the time, are called timely speech. Words without flowery language, corresponding to the principles of the Dharma, are called true speech. Words not spoken in vain, words that can benefit people, are subtle and supreme; words that can conform to the Dharma.' The above extensively discusses. 'The Buddha's mind is truly invisible,' the below concludes.
From below is the third teaching on seeing the Buddha's practice. Śīshī (Lion, a name) first asks. 'As previously said, the analogy of the Āmra (mango) fruit, the four types of people, etc.,' echoing the Buddha's words above. 'Some people's actions are subtle but their minds are not sincere,' etc., distinguishing the previous four types of people. 'How can the first two types be known?' This is the question. 'As the Buddha said, even relying on these two, it cannot be known,' repeating the question. 'As the Buddha said, among the four types of people, even relying on these two, it cannot be known.'
Below, the Buddha first praises, then narrates his words. 'The two types of people in the analogy are truly difficult to know.' Below teaches how to examine. Among them, first teaching the practice of being able to examine. 'Or there are two,' below teaches what to examine. In the former, first listing the four practices of closeness. The first two examine the body, the latter two examine the mind. As explained extensively above. 'Complete with the four,' below concludes and praises the four abilities. In teaching what to examine, there are two types of precepts, mentioning what is received. There are also two who uphold them, mentioning their upholding of the precepts. 'Ultimately not complete,' listing the two names together. Below distinguishes their characteristics so that people can recognize and understand. 'Some people uphold the precepts because of conditions,' indicating incompleteness. 'Upholding them because of worldly affairs is called having conditions.' 'The wise observe,' below teaches how to examine. 'The Buddha's precepts,' below clarifies their completeness. Among them, there are four. First, clarifying that the Tathāgata (如來, Thus Come One) does not uphold the precepts because of worldly affairs, therefore it is called complete. Second, 'Using this meaning,' below uses the cause to compare the result, clarifying the Buddha's completeness. 'Ultimately complete' is precisely the same meaning. Repeating the words emphasizes the superiority. It can also be said that ultimately surpassing the Bodhisattvas. Complete surpassing the previous incomplete precepts. Third, 'In the past,' below uses the event to illustrate. Fourth, 'Incomplete precepts are still unable,' below uses the inferior to reveal the superior, accomplishing the Buddha's completeness. 'Incomplete precepts are still unable to attain the fruits of the Two Vehicles (聲聞乘 and 緣覺乘), how much more so the great Bodhi (菩提, enlightenment)?' The Buddha's precepts can attain unsurpassed Bodhi, clarifying completeness.
戒。
自下第二教見佛性于中有三。一教見性。二持戒比丘雖不願下明所修行能相起發。三師子言若因持戒得不悔下問答料簡。初中行別有十四階。始從持戒乃至見性。戒中得失相形顯之。凡有五對。一所為分別。先舉次列下顯得失。為利持戒不見佛性及與如來。為法能見。二淺深分別。先舉次列下辯其相。三就為自為他分別。先舉次列下顯得失。四自持他教相對分別。先舉次列下辯其相。五大小分別。先舉次列下辯其相。后顯得失。受聲聞戒不見佛性及與如來。受菩薩戒則能見之。
下明不悔乃至見性。師子先問。下佛辯之。先辯后結。
第二段中明前諸行能相起發。得初后隨。
第三段中師子先難。若因持戒得不悔果因於解脫得涅槃果牒佛前言。戒則無因涅槃無果以理徴定。下就設難。戒若無因則名為常就前設難。不從因生故名為常。涅槃有因則無常下就後設難。然此不難涅槃無果。唯難向前從解脫因得涅槃義。先以有因難破常義。后難樂等。前難常中有因無常是略語也。若爾已下是廣難也。若彼涅槃實爾有因。本無今有便是無常。如燈喻真。下難樂等。涅槃若爾云何得名我樂及凈。下佛先嘆。善哉總嘆。汝曾下別。無量佛所種善能問嘆問所因。不失本等嘆能不忘。次敕許說。下為解釋
【現代漢語翻譯】 現代漢語譯本 戒（Śīla）：
下面第二部分講述通過持戒而得見佛性，其中有三點：一是講述見性，二是說明持戒比丘即使不希望（得到某種結果），其所修行的（戒）也能自然而然地引發（見性），三是師子（Simha）的提問，如果因為持戒而得到不悔的果報（avipratisāra），下面通過問答來辨析。
第一部分中，根據修行方式的不同，有十四個階段，從持戒開始，直至見性。通過對持戒的得失進行對比來闡明。總共有五對（對比）：一是所為（目的）的分別，先提出，然後列舉，下面闡明得失。爲了利益而持戒，不能見到佛性以及如來（Tathāgata）；爲了正法（Dharma）才能見到。
二是淺深的分別，先提出，然後列舉，下面辨析其相。三是就為自己還是為他人來分別，先提出，然後列舉，下面闡明得失。四是自己持戒還是教導他人持戒的相對分別，先提出，然後列舉，下面辨析其相。五是大小乘的分別，先提出，然後列舉，下面辨析其相，最後闡明得失。受聲聞戒（Śrāvakayāna-śīla）不能見到佛性以及如來，受菩薩戒（Bodhisattva-śīla）就能見到。
下面闡明從不悔（avipratisāra）乃至見性。師子先提問，下面佛陀（Buddha）辨析，先辨析后總結。
第二段中，闡明前面的各種修行能夠自然而然地引發（見性），得到最初的（不悔）和隨後的（結果）。
第三段中，師子先提出疑問：如果因為持戒而得到不悔的果報，因為解脫（moksha）而得到涅槃（nirvana）的果報，這是沿用佛陀之前所說的話。那麼戒就沒有原因，涅槃就沒有結果，用道理來推斷。下面就此提出假設性的疑問：如果戒沒有原因，那麼就稱為常（nitya），這是根據前面的話提出的假設性疑問，因為不是從因產生的，所以稱為常。涅槃如果有原因，那麼就是無常（anitya），這是根據後面的話提出的假設性疑問。然而這並不是質疑涅槃沒有果報，只是質疑前面所說的從解脫的因得到涅槃的意義。先用有因來質疑常的意義，然後質疑快樂等等。前面質疑常中有因就是無常，這是簡略的說法。如果這樣，下面就是詳細的質疑。如果那個涅槃確實有原因，本來沒有現在有，那就是無常，就像燈的比喻一樣。下面質疑快樂等等。如果涅槃是這樣，怎麼能稱為我、樂以及凈（ātma, sukha, śubha）呢？
下面佛陀先讚歎，總的讚歎：『善哉！』你曾經……下面分別讚歎。在無量佛（Buddha）那裡種下善根才能提出這樣的問題，讚歎提問的原因。不忘本來的（教義）等等，讚歎能夠不忘記。然後命令允許（舍利弗）說。下面是解釋說明。
【English Translation】 English version Śīla (Precepts):
The second part below discusses seeing the Buddha-nature through upholding precepts, containing three points: First, it discusses seeing the nature; second, it explains that even if a Bhikṣu (monk) who upholds precepts does not wish for a certain result, the precepts he practices can naturally initiate (seeing the nature); third, it addresses Simha's question, 'If one obtains the result of non-regret (avipratisāra) because of upholding precepts,' followed by analysis through questions and answers.
In the first part, there are fourteen stages based on different practices, starting from upholding precepts to seeing the nature. The gains and losses of upholding precepts are compared to clarify. There are five pairs (of comparisons) in total: First, the distinction of purpose (what is done for), first presenting, then listing, and below clarifying the gains and losses. Upholding precepts for benefit cannot see the Buddha-nature and the Tathāgata (Thus Gone One); only upholding precepts for the Dharma (Law) can see it.
Second, the distinction of shallow and deep, first presenting, then listing, and below analyzing their characteristics. Third, the distinction of doing it for oneself or for others, first presenting, then listing, and below clarifying the gains and losses. Fourth, the relative distinction of upholding precepts oneself or teaching others to uphold precepts, first presenting, then listing, and below analyzing their characteristics. Fifth, the distinction of the Great Vehicle (Mahāyāna) and Small Vehicle (Śrāvakayāna), first presenting, then listing, and below analyzing their characteristics, and finally clarifying the gains and losses. Receiving the Śrāvakayāna-śīla (precepts of the Hearers' Vehicle) cannot see the Buddha-nature and the Tathāgata; receiving the Bodhisattva-śīla (precepts of the Bodhisattva Vehicle) can see it.
Below, it clarifies from non-regret (avipratisāra) to seeing the nature. Simha asks first, and the Buddha analyzes below, first analyzing and then summarizing.
In the second paragraph, it clarifies that the previous practices can naturally initiate (seeing the nature), obtaining the initial (non-regret) and subsequent (results).
In the third paragraph, Simha first raises a question: 'If one obtains the result of non-regret because of upholding precepts, and obtains the result of Nirvana (liberation) because of Moksha (release),' which is following what the Buddha said before. Then precepts have no cause, and Nirvana has no result, inferred by reasoning. Below, a hypothetical question is raised: 'If precepts have no cause, then it is called permanent (nitya),' which is a hypothetical question based on the previous statement, because it is not produced from a cause, so it is called permanent. 'If Nirvana has a cause, then it is impermanent (anitya),' which is a hypothetical question based on the latter statement. However, this is not questioning that Nirvana has no result, but questioning the meaning of obtaining Nirvana from the cause of Moksha mentioned earlier. First, using 'having a cause' to question the meaning of 'permanent,' and then questioning happiness, etc. The previous questioning of 'having a cause in permanence is impermanence' is a brief statement. If so, what follows is a detailed questioning. 'If that Nirvana truly has a cause, originally not existing but now existing, then it is impermanent,' like the analogy of a lamp. Below, questioning happiness, etc. 'If Nirvana is like this, how can it be called self, happiness, and pure (ātma, sukha, śubha)?'
Below, the Buddha first praises, generally praising: 'Excellent!' You once... Below, praising separately. Planting good roots in countless Buddhas' places can raise such questions, praising the reason for asking. Not forgetting the original (teachings), etc., praising the ability to not forget. Then commanding and allowing (Śāriputra) to speak. Below is the explanation.
。先解初難明戒有因彰戒非常。文有五句。一明戒行因於聽法。二明聽法因於近友。三明近友因於信心。四明信心因於聞法及思惟義。五明信心與彼聽法互相因起。于中初法次喻后合。法中信心因於聽法聽法因信正明相起。如是二法亦因亦因因亦果亦果果雙牒重顯。信心是彼聽法家因故名亦因。聽法復彼因作因名亦因因。聽法望信義亦同爾。信心是其聽法家果故名亦果。聽法是彼果家之果故名果果。聽法望信義亦同爾。喻中尼干立拒舉瓶色法為喻。如無明等心法為喻。問曰無明緣行可爾。云何行支能緣無明。解有兩義。一前後分別。從前無明生於其行。行后還復生于無明。謂生䨱業受生無明。二同時分別。前無明時亦有業思。後行支時亦有無明。互相因起。余亦如是。生能生下舉其非色非心之法以為譬喻。大小八相廣如上辯。今明此八互相因起。于中且就大小二生明相因起。余類可知。生能生法不自生者彼大生相但能生於色心等法不能自生。其猶世間眼不自見指不自觸。不自生故由生生生明其大生由小生生小。生偏能生於大生故名生生大生。為此生生所生名生生生。生生不自生賴生生者明其小生由大生生。小生雖復能生大生不能自生。不自生故賴大生生。如是二生亦因亦因因亦果亦果果雙牒重顯。解不異前。下合可知
【現代漢語翻譯】 現代漢語譯本： 首先解釋最初難以理解的戒律，說明戒律的產生是有原因的，彰顯戒律並非一成不變。這段文字包含五個要點：一、闡明戒行源於聽聞佛法；二、闡明聽聞佛法源於親近善友；三、闡明親近善友源於具足信心；四、闡明具足信心源於聽聞佛法和如理思維法義；五、闡明信心與聽聞佛法之間是互相依存、互相引發的關係。其中，最初闡述佛法，接著用比喻，最後是總結歸納。在佛法闡述中，信心源於聽聞佛法，聽聞佛法源於信心，以此來正面闡明相互生起的關係。像這樣，兩種法既是『因』，也是『因之因』，既是『果』，也是『果之果』，雙重強調，重複顯明。信心是聽聞佛法的根本原因，所以稱為『亦因』。聽聞佛法又作為信心的原因的原因，所以稱為『亦因因』。從聽聞佛法的角度來看信心，道理也是一樣的。信心是聽聞佛法所產生的果，所以稱為『亦果』。聽聞佛法又是信心的果的果，所以稱為『果果』。從聽聞佛法的角度來看信心，道理也是一樣的。 比喻中，尼干外道以豎立的瓶子（色法）作為比喻，如同無明等心法作為比喻。有人問：『無明緣行』是可以理解的，為什麼『行』這一支也能緣于無明呢？』解釋有兩種含義：一是前後分別。從先前的無明產生了『行』，『行』之後又反過來產生無明，指的是產生了能導致輪迴的業，從而導致受生的無明。二是同時分別。在先前的無明產生時，也有業的思，在後來的『行』支產生時，也有無明，兩者互相依存，互相引發。其餘的支也是如此。 『生能生下』，舉出非色法、非心法的法作為譬喻。大小八相的詳細解釋如前文所述。現在闡明這八種相互依存、相互引發的關係。其中，暫且就大小二生來闡明相互依存、相互引發的關係，其餘的可以依此類推。『生能生法』不能自己產生，這個『大生相』只能產生色法、心法等法，不能自己產生。這就好比世間的眼睛不能自己看見自己，手指不能自己觸控自己。因為不能自己產生，所以通過『生生』來產生，說明『大生』是由『小生』產生的，『小生』偏能產生『大生』，所以稱為『生生大生』。因為這個『生生』所產生，所以稱為『生生生』。『生生』不能自己產生，依賴於『生生』，說明『小生』是由『大生』產生的。『小生』雖然能夠產生『大生』，但不能自己產生，因為不能自己產生，所以依賴於『大生』產生。像這樣，兩種『生』既是『因』，也是『因之因』，既是『果』，也是『果之果』，雙重強調，重複顯明。解釋與前面相同。下面的總結歸納部分可以自己理解了。
【English Translation】 English version: First, explain the initially difficult-to-understand precepts, indicating that the arising of precepts has a cause, highlighting that precepts are not immutable. This text contains five key points: 1. Clarifying that precept practice originates from listening to the Dharma; 2. Clarifying that listening to the Dharma originates from associating with virtuous friends; 3. Clarifying that associating with virtuous friends originates from having faith; 4. Clarifying that having faith originates from listening to the Dharma and contemplating its meaning; 5. Clarifying that faith and listening to the Dharma are mutually dependent and mutually arising. Among these, the initial explanation is of the Dharma, followed by a metaphor, and finally a summary. In the Dharma explanation, faith originates from listening to the Dharma, and listening to the Dharma originates from faith, thereby positively clarifying the relationship of mutual arising. Like this, the two dharmas are both 'cause' and 'cause of cause', both 'effect' and 'effect of effect', doubly emphasized and repeatedly shown. Faith is the fundamental cause of listening to the Dharma, so it is called 'also cause'. Listening to the Dharma is also the cause of the cause of faith, so it is called 'also cause of cause'. From the perspective of listening to the Dharma looking at faith, the principle is the same. Faith is the effect produced by listening to the Dharma, so it is called 'also effect'. Listening to the Dharma is also the effect of the effect of faith, so it is called 'effect of effect'. From the perspective of listening to the Dharma looking at faith, the principle is the same. In the metaphor, the Nigantha heretics use an upright bottle (rupa/form) as a metaphor, just as mental dharmas such as ignorance are used as a metaphor. Someone asks: 'Ignorance conditions volitional formations (行, xing)' is understandable, but why can the 'volitional formations' branch also condition ignorance?' There are two meanings to the explanation: one is distinguishing between before and after. From the previous ignorance, 'volitional formations' arise, and after 'volitional formations', ignorance arises again, referring to the generation of karma that leads to rebirth, thereby leading to ignorance of rebirth. The second is distinguishing simultaneously. When the previous ignorance arises, there is also the thought of karma; when the later 'volitional formations' branch arises, there is also ignorance, the two are mutually dependent and mutually arising. The remaining branches are also like this. 『Arising can arise below』, citing dharmas that are neither form nor mind as a metaphor. The detailed explanation of the eight aspects of large and small is as described in the previous text. Now clarify the relationship of these eight being mutually dependent and mutually arising. Among these, for the time being, clarify the relationship of mutual dependence and mutual arising based on the two arisings of large and small, and the rest can be inferred by analogy. 'Arising can arise dharma' cannot arise by itself, this 'large arising aspect' can only arise form, mind, and other dharmas, it cannot arise by itself. This is like the eyes of the world cannot see themselves, and the fingers cannot touch themselves. Because it cannot arise by itself, it arises through 'arising arising', indicating that 'large arising' is produced by 'small arising', and 'small arising' is biased towards producing 'large arising', so it is called 'arising arising large arising'. Because this 'arising arising' produces it, it is called 'arising arising arising'. 'Arising arising' cannot arise by itself, relying on 'arising arising', indicating that 'small arising' is produced by 'large arising'. Although 'small arising' can produce 'large arising', it cannot arise by itself, because it cannot arise by itself, it relies on 'large arising' to arise. Like this, the two 'arisings' are both 'cause' and 'cause of cause', both 'effect' and 'effect of effect', doubly emphasized and repeatedly shown. The explanation is the same as before. The following summary part can be understood by oneself.
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次答后難。辯明涅槃無因生故得名為常。于中有三。一正明涅槃是果無因。二是因非果名佛性下舉彼佛性是因非果。對顯涅槃是果無因。三因有二下簡彼菩提異於涅槃。是中宣說性凈之果以為涅槃。方便之果說為菩提。是故涅槃不從因生菩提得為生因所生。前中復三。一明涅槃是果非因。二明涅槃無因是果。三以是義下總以結之。就初段中是果非因謂大涅槃總以標舉。涅槃為彼了因所顯故名為果。而不生他是以非因。又不同彼佛性唯因故曰非因。雖言非因宗顯是果。何以下釋。先問后解。但解是果。句別有六。初之一句對劣顯果。涅槃一切果德中上故云上果。是上果故名為果矣。次有兩句對因顯果。謂沙門果婆羅門果。沙門名息。八聖道分能息煩惱故名沙門。涅槃由彼顯了而得名沙門果。婆羅門者此名凈行。三十七品能治煩惱故云凈行。涅槃為彼顯了而得名婆羅門果。后之三句對障顯果。斷生死者斷除分段變易生死方始證得故名為果。破煩惱者破五住結方始證得故名為果。為諸煩惱所呵責者體違惑染故名為果。一切煩惱違反涅槃故名呵責。言煩惱者名為過過顯前呵責。煩惱體是過患之法而呵涅槃。與彼涅槃而為過失故名過過。
自下第二辯明涅槃無因是果。初先正辯。師子言下問答重顯。前中初言涅
【現代漢語翻譯】 現代漢語譯本：
接下來回答後面的疑問。辨明涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）沒有原因產生，因此可以稱為常。其中有三個部分。一是直接說明涅槃是果而不是因。二是『因非果名佛性』，舉出佛性（Buddha-nature，佛教術語，指眾生皆具的成佛的可能性）是因而不是果，對比顯示涅槃是果而不是因。三是『因有二』，簡要說明菩提（Bodhi，佛教術語，指覺悟）不同於涅槃，這裡宣說自性清凈的果作為涅槃，方便的果說為菩提。因此，涅槃不是從因產生的，菩提可以作為產生的原因所生。前面又分為三個部分。一是說明涅槃是果而不是因。二是說明涅槃沒有原因而是果。三是『以是義』，總的用這個來總結。就第一段中，是果而不是因，用大涅槃總的標舉。涅槃因為被了因（Liao Yin，佛教術語，指能幫助認識真理的條件）所顯現，所以稱為果，而不生其他，因此不是因。又不同於佛性只是因，所以說不是因。雖然說不是因，但宗旨顯示是果。為什麼下面解釋。先問后解，但解釋是果。句子分別有六句。第一句對比低劣的來顯示果，涅槃在一切果德中是最好的，所以說是上果。因為是上果，所以稱為果。接下來有兩句對比因來顯示果，說沙門果（Śrāmaṇa-phala，佛教術語，指修道者的果報）和婆羅門果（Brāhmaṇa-phala，佛教術語，指婆羅門修行者的果報）。沙門的意思是息滅，八聖道分（Aṣṭāṅga-mārga，佛教術語，指達到涅槃的八種正確方法）能夠息滅煩惱，所以叫沙門。涅槃因為被它顯現而得名沙門果。婆羅門的意思是清凈的行為，三十七品（Bodhipakkhiyadhamma，佛教術語，指三十七道品，是通往覺悟的三十七種修行方法）能夠治理煩惱，所以叫清凈的行為。涅槃因為被它顯現而得名婆羅門果。後面的三句對比障礙來顯示果。斷生死的人，斷除分段生死（Śāśvata-uccheda，佛教術語，指凡夫的生死）和變易生死（parināma-maraṇa，佛教術語，指聖者的生死）才開始證得，所以稱為果。破煩惱的人，破五住地煩惱（pañca klesha，佛教術語，指五種根本煩惱）才開始證得，所以稱為果。被各種煩惱所呵責的，本體違背迷惑染污，所以稱為果。一切煩惱違反涅槃，所以叫呵責。說煩惱的意思是名為過過，顯示前面的呵責。煩惱的本體是過患的法，卻呵責涅槃，與涅槃相對而成為過失，所以叫過過。
從下面開始第二部分，辨明涅槃沒有原因而是果。開始先正式辨明。『師子言』下面用問答來重新顯示。前面一開始說涅
【English Translation】 English version:
Next, answering the subsequent difficulties. Clarifying that Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is not born from a cause, therefore it can be called eternal. There are three parts to this. First, directly stating that Nirvana is a result and not a cause. Second, 'Because it is not a result, it is called Buddha-nature,' citing that Buddha-nature (Buddha-nature, a Buddhist term referring to the potential for all beings to become Buddhas) is a cause and not a result, contrasting to show that Nirvana is a result and not a cause. Third, 'Because there are two causes,' briefly explaining that Bodhi (Bodhi, a Buddhist term referring to enlightenment) is different from Nirvana, here proclaiming the result of self-nature purity as Nirvana, and the result of skillful means as Bodhi. Therefore, Nirvana is not born from a cause, and Bodhi can be born from the cause of production. The preceding is further divided into three parts. First, explaining that Nirvana is a result and not a cause. Second, explaining that Nirvana has no cause but is a result. Third, 'Because of this meaning,' summarizing with this. In the first section, 'is a result and not a cause,' generally highlighting with Great Nirvana. Nirvana is called a result because it is manifested by the condition of understanding (Liao Yin, a Buddhist term referring to the conditions that help to recognize the truth), and it does not produce others, therefore it is not a cause. Also, it is different from Buddha-nature, which is only a cause, so it is said not to be a cause. Although it is said not to be a cause, the purpose shows that it is a result. Why is it explained below? First question, then explanation, but only explaining that it is a result. The sentences are divided into six sentences. The first sentence contrasts the inferior to show the result, Nirvana is the best among all the virtues of results, so it is called the supreme result. Because it is the supreme result, it is called a result. Next, there are two sentences contrasting the cause to show the result, saying the Śrāmaṇa-phala (Śrāmaṇa-phala, a Buddhist term referring to the fruit of the ascetic) and the Brāhmaṇa-phala (Brāhmaṇa-phala, a Buddhist term referring to the fruit of the Brahmin practitioner). Śrāmaṇa means cessation, the Eightfold Noble Path (Aṣṭāṅga-mārga, a Buddhist term referring to the eight correct methods to reach Nirvana) can cease afflictions, so it is called Śrāmaṇa. Nirvana is named Śrāmaṇa-phala because it is manifested by it. Brāhmaṇa means pure conduct, the Thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma, a Buddhist term referring to the thirty-seven practices leading to enlightenment) can govern afflictions, so it is called pure conduct. Nirvana is named Brāhmaṇa-phala because it is manifested by it. The following three sentences contrast obstacles to show the result. Those who cut off birth and death, only after cutting off the segmented birth and death (Śāśvata-uccheda, a Buddhist term referring to the birth and death of ordinary people) and the variable birth and death (parināma-maraṇa, a Buddhist term referring to the birth and death of saints) can they begin to attain it, so it is called a result. Those who break afflictions, only after breaking the five dwelling places of afflictions (pañca klesha, a Buddhist term referring to the five fundamental afflictions) can they begin to attain it, so it is called a result. That which is blamed by various afflictions, its essence violates delusion and defilement, so it is called a result. All afflictions violate Nirvana, so it is called blame. Saying afflictions means calling it excessive fault, showing the preceding blame. The essence of afflictions is the law of fault, but it blames Nirvana, being a fault in relation to Nirvana, so it is called excessive fault.
From below begins the second part, clarifying that Nirvana has no cause but is a result. Beginning with formally clarifying first. 'Lion's Roar' below uses questions and answers to re-show. The beginning says
槃無因而體是果總以標舉。涅槃不為生因所生是以無因。是果如上。雖舉是果意顯無因。何以下釋。先順次反后釋名義以顯無因。順中七句。無生滅者常故無因。無所作者不從作生所以無因。非有為者不藉緣造是以無因。此三是本。下重顯之。是無為者顯非有為。常不變顯非生滅。下無處所及無始終顯無所作。若有處所則可造作。無處所故不可造作。又若始微終著之法則有造作。無如是義故無造作。上來順解。言若有因則不得稱為涅槃者反釋無因。槃言因下釋名顯無。上來正辯。
下重問答顯無因義。師子先問。如佛所說涅槃無因是義不然非破令無。下牒佛說推為六中。有時無因非一向無。若言無者則合六無牒以總推。次辯六無。皆初列名后辯可知。涅槃亦下別明涅槃合彼六中有時無因。
下佛答之。先取其義明同畢竟。世法涅槃終不對下簡有異無明全不同。良以無因似彼世法畢竟不我故說為同。彼畢竟無乃無於我涅槃有我故說不同。初中汝說如是六義何故不引畢竟無者以喻涅槃乃取時牒以教呵。涅槃之體畢竟無因。如無我等釋同畢竟。第二辯明不同義中世法涅槃終不相對是故六事不得為喻略顯不同。名前六無以為世法。就世以求唯空無我無有涅槃真我可得。知復將何對於世。以無涅槃真我為對。故說世
【現代漢語翻譯】 現代漢語譯本 『槃』（Nirvana）無因而體是果，總以標舉：『涅槃』（Nirvana）不是由生因所生，因此是無因的。『是果』如上所述。雖然舉出『是果』，意在顯示『無因』。為何以下解釋？先順次，后反釋名義，以顯示『無因』。順釋中有七句：『無生滅』，因為是常，所以無因；『無所作』，不從造作而生，所以無因；『非有為』，不憑藉因緣造作，因此無因。這三句是根本，下面重複顯明。『是無為』，顯示『非有為』；『常不變』，顯示『非生滅』。下面『無處所』及『無始終』，顯示『無所作』。若有處所，則可以造作；無處所，故不可造作。又若開始微小，終結顯著，則有造作。沒有這樣的意義，故無造作。以上是順向解釋。『言若有因，則不得稱為涅槃』，這是反向解釋『無因』。『槃』（Nirvana）言『因』，下面解釋名稱，顯示『無』。以上是正面辯論。
下面重複問答，顯示『無因』的意義。師子先問：『如佛所說，涅槃無因，是義不然』，並非破除令無。下面依照佛說，推論為六種情況：有時無因，並非一向無因。若說無因，則合於六無，依照總推論。其次辯論六無，都先列出名稱，后辯論，可以理解。『涅槃』（Nirvana）也，下面分別說明『涅槃』（Nirvana）合於那六種情況中的『有時無因』。
下面佛陀回答。先取其意義，說明與『畢竟』相同。世間法與『涅槃』（Nirvana）終究不對立，下面簡要說明有差異，說明完全不同。因為『無因』類似於世間法，畢竟沒有『我』，所以說相同。那『畢竟無』是沒有『我』，『涅槃』（Nirvana）有『我』，所以說不同。最初，你說如是六義，為何不引用『畢竟無』來比喻『涅槃』（Nirvana），而是取『時』來依照，以教訓呵斥？『涅槃』（Nirvana）的本體畢竟無因，如『無我』等，解釋與『畢竟』相同。第二，辯明不同意義中，世間法與『涅槃』（Nirvana）終究不相對立，因此六事不得作為比喻，簡要顯示不同。名稱前六無，作為世間法。就世間法而言，只有空和無我，沒有『涅槃』（Nirvana）真我可得。知道后又將什麼與世間法相對？以沒有『涅槃』（Nirvana）真我為對。所以說世間法。
【English Translation】 English version 'Parinirvana' (Nirvana) is without cause, and its essence is the result, generally indicated. 'Nirvana' (Nirvana) is not produced by the cause of birth, hence it is without cause. 'Is the result' as mentioned above. Although 'is the result' is mentioned, the intention is to show 'without cause'. Why the following explanation? First, in sequence, then reverse explanation of the name and meaning, to show 'without cause'. There are seven sentences in the sequential explanation: 'Without birth and death', because it is constant, so without cause; 'Without action', not born from action, so without cause; 'Non-conditioned', not relying on conditions to create, therefore without cause. These three sentences are fundamental, and below they are repeatedly clarified. 'Is unconditioned', showing 'non-conditioned'; 'Constant and unchanging', showing 'without birth and death'. Below, 'without location' and 'without beginning and end', showing 'without action'. If there is a location, then it can be created; without a location, therefore it cannot be created. Also, if the beginning is small and the end is significant, then there is creation. There is no such meaning, so there is no creation. The above is a forward explanation. 'If there is a cause, then it cannot be called Nirvana' (Nirvana), this is a reverse explanation of 'without cause'. 'Parinirvana' (Nirvana) speaks of 'cause', and below explains the name, showing 'without'. The above is a positive debate.
Below, repeat the questions and answers, showing the meaning of 'without cause'. The lion first asks: 'As the Buddha said, Nirvana (Nirvana) is without cause, this meaning is not right', not to eliminate it. Below, according to the Buddha's words, it is inferred to be six situations: sometimes without cause, not always without cause. If it is said to be without cause, then it is combined with the six without, according to the general inference. Secondly, debate the six without, all first list the names, then debate, can be understood. 'Nirvana' (Nirvana) also, below separately explain 'Nirvana' (Nirvana) combined with 'sometimes without cause' in those six situations.
Below, the Buddha answers. First, take its meaning, explaining that it is the same as 'ultimately'. Worldly dharma and 'Nirvana' (Nirvana) are ultimately not opposed, below briefly explain the differences, explaining that they are completely different. Because 'without cause' is similar to worldly dharma, ultimately without 'self', so it is said to be the same. That 'ultimately without' is without 'self', 'Nirvana' (Nirvana) has 'self', so it is said to be different. Initially, you said these six meanings, why not quote 'ultimately without' to compare 'Nirvana' (Nirvana), but take 'time' to follow, to teach and rebuke? The essence of 'Nirvana' (Nirvana) is ultimately without cause, such as 'no self' etc., explaining that it is the same as 'ultimately'. Secondly, in explaining the different meanings, worldly dharma and 'Nirvana' (Nirvana) are ultimately not opposed, therefore the six things cannot be used as metaphors, briefly showing the differences. The name before the six without, as worldly dharma. In terms of worldly dharma, there is only emptiness and no self, there is no 'Nirvana' (Nirvana) true self to be obtained. Knowing this, what will be compared with worldly dharma? Take the absence of 'Nirvana' (Nirvana) true self as the comparison. Therefore, it is said to be worldly dharma.
法畢竟無我。若有真我以為對者無我我所不名畢竟。若當就彼涅槃以求唯是真我無有世法無我可得。知復將何對於涅槃。以無對故不得宣說涅槃同彼世間之法畢竟無我。為是六事不得為喻。下重釋之。一切諸法悉無有我彰畢竟無不同涅槃。而此涅槃真實有我釋其涅槃不同畢竟。以是義下第三總結。以是前說六義是果七義無同。故涅槃法無因是果。上來第一正明涅槃是果無因。
自下第二舉彼佛性是因非果對顯涅槃是果非因。于中初言是因非果名為佛性略以標舉。下釋其相。先解非因生故是因非果明性非是生因家果。非沙門果故名非果明性非是了因家果。何故名因以了因故釋是因也。因有二種。一法佛性。二報佛性。如來藏體是法佛性。於此體上有可出生報佛之義名報佛性。其法佛性望彼涅槃性凈之果。但是了因而非生因。故下文言涅槃因者所謂佛性。佛性之性不生涅槃云何爲了。彼如來藏性是真法研之則明。從本已來有可顯了成涅槃義故名了因。如瓶中燈有可見義瓶破則見。其報佛性望彼菩提方便之果是其生因。從本已來有可出生菩提之義故名生因。今從初義。是故說言以了因故佛性是因。
自下第三簡彼菩提異於涅槃。方便菩提從因生故。先舉二因。生了列名。次辯其相。生法名生證了名了通相分別。
【現代漢語翻譯】 現代漢語譯本：法畢竟是無我的。如果存在一個真實的『我』（Atman），與『無我』（Anatman）對立，那麼『無我』和『我所』（屬於我的事物）就不能說是究竟的。如果有人在涅槃（Nirvana）中尋求，認為只有真實的『我』存在，而沒有世俗的『無我』可得，那麼要知道，涅槃又將與什麼相對立呢？因為沒有對立，就不能說涅槃與世間之法一樣，畢竟是無我的。因為這六個原因，不能用比喻來說明。下面重新解釋：一切諸法都沒有『我』，彰顯了究竟的『無我』，這與涅槃沒有不同。而這個涅槃，真實地有『我』（這裡指真常之我），解釋了涅槃與畢竟『無我』的不同。因為這個道理，下面第三點總結：因為前面說的六個理由是果，七個理由沒有相同之處，所以涅槃法是無因之果。以上第一部分，正是說明涅槃是果，沒有原因。
從下面開始第二部分，舉出佛性（Buddha-nature）是因而非果，來對比顯示涅槃是果而非因。其中，首先說『是因非果名為佛性』，簡略地標明。下面解釋它的相狀。先解釋『非因生故是因非果』，說明佛性不是生因家的果。『非沙門果故名非果』，說明佛性不是了因家的果。為什麼稱為因呢？因為是了因的緣故，解釋它是因。因有兩種：一、法佛性（Dharma-Buddha-nature），二、報佛性（Reward-Buddha-nature）。如來藏（Tathagatagarbha）的體是法佛性。在這個體上，有可以出生報佛的意義，稱為報佛性。這個法佛性，相對於涅槃的性凈之果，只是了因而不是生因。所以下文說『涅槃因者所謂佛性』。佛性的體性不生涅槃，怎麼能爲了解涅槃呢？這個如來藏的體性是真法，研究它就會明白。從本來就具有可以顯了成就涅槃的意義，所以稱爲了因。如同瓶子里的燈有可見的意義，瓶子破了就能看見。這個報佛性，相對於菩提（Bodhi，覺悟）方便之果，是它的生因。從本來就具有可以出生菩提的意義，所以稱為生因。現在從第一個意義來說，所以說因為是了因的緣故，佛性是因。
從下面開始第三部分，簡別菩提不同於涅槃。方便菩提是從因生的緣故。先舉出兩種因：生因和了因，列出名稱。其次辨別它們的相狀。生法稱為生因，證了稱爲了因，通相分別。
【English Translation】 English version: The Dharma is ultimately without self. If there were a true 'self' (Atman) to oppose 'no-self' (Anatman), then 'no-self' and 'what belongs to me' (mine) could not be said to be ultimate. If one seeks in Nirvana (Nirvana), thinking that only the true 'self' exists and there is no worldly 'no-self' to be found, then know, what will Nirvana be opposed to? Because there is no opposition, it cannot be said that Nirvana is the same as worldly dharmas, ultimately without self. Because of these six reasons, it cannot be explained by analogy. The following re-explains: All dharmas are without 'self', manifesting ultimate 'no-self', which is no different from Nirvana. And this Nirvana truly has 'self' (referring to the true and constant self), explaining the difference between Nirvana and ultimate 'no-self'. Because of this reason, the third point below summarizes: Because the six reasons mentioned earlier are the result, and the seven reasons have no similarities, therefore the Dharma of Nirvana is a result without a cause. The first part above is precisely to explain that Nirvana is a result, without a cause.
From below begins the second part, citing Buddha-nature (Buddha-nature) as the cause and not the result, to contrast and show that Nirvana is the result and not the cause. Among them, first it is said 'is the cause and not the result is called Buddha-nature', briefly marking it. The following explains its appearance. First explain 'not caused by cause is the cause and not the result', explaining that Buddha-nature is not the result of the causal family of production. 'Not the fruit of a Shramana is called not the fruit', explaining that Buddha-nature is not the result of the causal family of understanding. Why is it called a cause? Because it is the cause of understanding, explaining that it is a cause. There are two kinds of causes: first, Dharma-Buddha-nature (Dharma-Buddha-nature), second, Reward-Buddha-nature (Reward-Buddha-nature). The essence of the Tathagatagarbha (Tathagatagarbha) is Dharma-Buddha-nature. On this essence, there is the meaning of being able to produce Reward Buddhas, called Reward-Buddha-nature. This Dharma-Buddha-nature, relative to the pure result of Nirvana, is only the cause of understanding and not the cause of production. Therefore, the following text says 'the cause of Nirvana is called Buddha-nature'. The nature of Buddha-nature does not produce Nirvana, how can it be for understanding Nirvana? The nature of this Tathagatagarbha is the true Dharma, and it will be understood if you study it. From the beginning, it has the meaning of being able to manifest and achieve Nirvana, so it is called the cause of understanding. Just as the lamp in the bottle has the meaning of being visible, and it can be seen when the bottle is broken. This Reward-Buddha-nature, relative to the result of Bodhi (Bodhi, enlightenment) and skillful means, is its cause of production. From the beginning, it has the meaning of being able to produce Bodhi, so it is called the cause of production. Now from the first meaning, therefore it is said that because it is the cause of understanding, Buddha-nature is the cause.
From below begins the third part, distinguishing Bodhi from Nirvana. Convenient Bodhi is produced from the cause. First, list the two causes: the cause of production and the cause of understanding, and list the names. Secondly, distinguish their appearances. The Dharma of production is called the cause of production, and the proof is called the cause of understanding, and the general appearances are distinguished.
了因非一且就燈辯。煩惱生因父母了因別就內論。谷等生因地等了因偏就外說。下約顯法。六句三對。初二一對。六度佛性望大菩提以分生了。六度為性。佛性爲了。六度有二。一緣修六度。正能熏生方便菩提故名生因。二真行六度。正能整合方便菩提亦名生因。滿為果故。由見佛性成菩提智。如似色塵發生眼識故名了因。此初對中佛性六度及菩提果即為根本。下皆望此以別生了。宜須識知。次二一對。望初對中佛性菩提以別生了。望前佛性以爲了因。六波羅蜜能了性故。望前菩提宣說生因。首楞嚴定生菩提故。此首楞嚴猶前佛性。了彼成德名首楞嚴。此首楞嚴為緣熏發。于其體上菩提得生故名因生。如依金體起莊嚴具非前後生。后二一對。望初對中六度菩提以別生了。望前菩提宣說了因。八正能了大菩提故。是義云何。真心之體先為治熏。菩提德生。其德雖生猶為緣治之所隱覆不得顯現。更修八道觀真無妄息去緣治令真心中諸德顯了故名了因。望前六度宣說生因。信心能生六度行故。
前教見佛。次教見性。自下第三雙顯前二。師子先問。如佛所說見於如來及見佛性是義云何。問其見相。如來之身無相貌下難其可見。于中先明佛身離相不可得見。后類佛性。
下佛答之。先對初問辯見相。如來之身有二
【現代漢語翻譯】 現代漢語譯本： 現在來就燈（光明）來辨析了因和非因。煩惱的生因是父母，了因則在內論中討論。穀物等的生因是土地等，了因則偏重於外在因素。下面根據顯法來分析。六句分為三對。最初的兩句為一對。六度（佈施、持戒、忍辱、精進、禪定、智慧）和佛性，相對於大菩提（偉大的覺悟）來說，可以區分生因和了因。六度是生因，佛性是了因。六度有兩種：一是緣修六度，它能真正熏習產生方便菩提，所以稱為生因；二是真行六度，它能真正整合方便菩提，也稱為生因，因為它能使菩提圓滿成為果。由於見到佛性而成就菩提智慧，就像色塵發生眼識一樣，所以稱爲了因。在這最初的一對中，佛性、六度以及菩提果是根本，下面都是相對於此來區分生因和了因，應該認識清楚。 接下來的兩句為一對。相對於最初一對中的佛性和菩提，來區分生因和了因。相對於前面的佛性，以爲了因，因為六波羅蜜（六度的另一種說法）能夠了解佛性。相對於前面的菩提，宣說生因，因為首楞嚴定（一種深妙的禪定）能夠產生菩提。這裡的首楞嚴定類似於前面的佛性，瞭解它併成就功德，就叫做首楞嚴。這個首楞嚴定作為一種緣，熏發作用，在它的本體上，菩提得以產生，所以稱為因生。就像依靠金子的本體來製作莊嚴器具一樣，並非有先後之分。 最後兩句為一對。相對於最初一對中的六度和菩提，來區分生因和了因。相對於前面的菩提，宣說了因，因為八正道（八種正確的修行方法）能夠成就大菩提。這是什麼意思呢？真心（本真的心）的本體，首先被治理和熏習，菩提的功德產生。這些功德雖然產生，但仍然被緣治所隱蔽覆蓋，無法顯現。進一步修習八道，觀察真如，止息妄念，去除緣治，使真心中的各種功德顯現出來，所以稱爲了因。相對於前面的六度，宣說生因，因為信心能夠產生六度之行。 前面的教義是見佛，這次的教義是見性。從下面開始，第三部分同時顯現前面兩種教義。師子先問：如佛所說，見於如來以及見佛性，這是什麼意思呢？問的是見的相狀。如來的身體沒有相貌，下面就難於可見。其中先說明佛身離相，不可得見，然後類比佛性。 下面是佛的回答。首先針對最初的問題，辨析見的相狀。如來的身體有兩種。
【English Translation】 English version: Now, let's discuss the distinction between 'hetu' (cause) and 'paccaya' (condition) based on the lamp (light). The cause of afflictions is parents, while the 'paccaya' is discussed in internal treatises. The cause of grains is earth, while the 'paccaya' is emphasized in external factors. The following analysis is based on manifest Dharma. The six sentences are divided into three pairs. The first two sentences form a pair. The Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) and Buddha-nature, in relation to Mahābodhi (Great Enlightenment), can be distinguished as 'hetu' and 'paccaya'. The Six Perfections are the 'hetu', and Buddha-nature is the 'paccaya'. There are two types of Six Perfections: first, the Six Perfections cultivated through conditions, which can truly cultivate and generate expedient Bodhi, hence called 'hetu'; second, the Six Perfections practiced genuinely, which can truly integrate expedient Bodhi, also called 'hetu', because it can perfect Bodhi into fruition. Because of seeing Buddha-nature, Bodhi-wisdom is achieved, just as visual consciousness arises from color-dust, hence called 'paccaya'. In this first pair, Buddha-nature, the Six Perfections, and the Bodhi-fruit are fundamental, and the following distinctions between 'hetu' and 'paccaya' are made in relation to these, which should be clearly understood. The next two sentences form a pair. In relation to Buddha-nature and Bodhi in the first pair, 'hetu' and 'paccaya' are distinguished. In relation to the preceding Buddha-nature, it is considered 'paccaya', because the Six Pāramitās (another term for the Six Perfections) can understand Buddha-nature. In relation to the preceding Bodhi, 'hetu' is declared, because the Śūraṅgama Samādhi (a profound state of meditation) can generate Bodhi. This Śūraṅgama Samādhi is similar to the preceding Buddha-nature; understanding it and achieving merit is called Śūraṅgama. This Śūraṅgama Samādhi acts as a condition, exerting influence, and on its essence, Bodhi can arise, hence called 'hetu-ja' (cause-born). It's like creating ornate objects based on the essence of gold, not in a sequential manner. The last two sentences form a pair. In relation to the Six Perfections and Bodhi in the first pair, 'hetu' and 'paccaya' are distinguished. In relation to the preceding Bodhi, 'paccaya' is declared, because the Eightfold Path (eight correct practices) can achieve Mahābodhi. What does this mean? The essence of the true mind (original mind) is first governed and influenced, and the merits of Bodhi arise. Although these merits arise, they are still concealed and covered by conditioned governance, unable to manifest. Further practice of the Eightfold Path, observing Suchness, ceasing delusions, and removing conditioned governance, allows the various merits in the true mind to manifest, hence called 'paccaya'. In relation to the preceding Six Perfections, 'hetu' is declared, because faith can generate the practice of the Six Perfections. The previous teaching was about seeing the Buddha, and this teaching is about seeing the nature. From here onwards, the third part simultaneously reveals the previous two teachings. Simha first asks: As the Buddha said, what does it mean to see the Tathāgata and to see Buddha-nature? The question is about the appearance of seeing. The body of the Tathāgata has no form, which makes it difficult to see. It first explains that the Buddha's body is formless and cannot be seen, and then draws an analogy with Buddha-nature. The following is the Buddha's response. First, in response to the initial question, the appearance of seeing is discussed. The body of the Tathāgata has two aspects.
種下釋去後難明其可見。前中先明見如來相。佛身二種略標所見。常與無常列其二名。下約此二彰其見相。其無常者為度眾生方便示現應化之身。可以目睹名為眼見常者真實解脫之身亦名眼見亦名聞見。初聞生信名為聞見。終證顯了說為眼見。
下明見性。兩門分別。一可見不可見相對分別。佛性二種總以標舉。可見不可見列其二名。其眼見者名為可見。自餘一切名不可見。下辯其相。言可見者十住諸佛可眼見也。言不可見九地已下一切眾生同非眼見名不可見。二眼見聞見相對分別。其眼見者十住諸佛眼見眾生所有佛性。于中別分十住唯見己身佛性。佛見眾生所有佛性。今此自他所有佛性通名眾生所有性故。宣說十住諸佛如來眼見眾生所有性矣。其聞見者一切眾生乃至九住聞有何處有佛性一切此如上辯。定能聞見種性已上。通則十信聞性不謗亦名聞見。此答初問。
下釋后難。明佛與性皆是可見。于中有二。一明佛身有色非色。二明佛性有色非色。三總就此二明色眼見非色聞見。初中如來有二舉數。次列兩名。下辯其相。色者解脫實德身也。諸根相好皆遍法界無礙自在故曰解脫。非色如來亦斷色者六道身滅故曰非色。
性中兩門。一佛望餘人相對分二。先舉二數。次列。下辯。色謂菩提果德性也。
【現代漢語翻譯】 現代漢語譯本： 種下之後，要去除它就難以明白其可見性了。先前在中間要先明白見到如來之相（Tathagata-lakshana）。佛身（Buddha-kaya）有兩種，簡略地標示所見。常（nitya）與無常（anitya）列為兩種名稱。下面根據這兩種來彰顯其所見之相。那無常的佛身，是爲了度化眾生而方便示現的應化之身（Nirmanakaya）。可以用眼睛看到，名為眼見。常的佛身，是真實解脫之身，也名為眼見，也名為聞見。最初聽聞而生起信心，名為聞見。最終證得顯現明瞭，說為眼見。 下面說明見性（Buddha-dhatu）。用兩個方面來分別。一、可見與不可見相對分別。佛性（Buddha-dhatu）有兩種，總括地標舉。可見與不可見列為兩種名稱。那眼見的，名為可見。其餘一切都名不可見。下面辨別其相。所說可見的，是十住（Dasabhumi）諸佛（Buddha）可以用眼睛見到。所說不可見的，是九地（Navabhumi）及以下的一切眾生，同樣不是眼見，名為不可見。二、眼見與聞見相對分別。那眼見的，是十住（Dasabhumi）諸佛（Buddha）用眼睛見到眾生所有的佛性（Buddha-dhatu）。其中特別區分，十住（Dasabhumi）只見到自身佛性（Buddha-dhatu）。佛（Buddha）見到眾生所有的佛性（Buddha-dhatu）。現在這裡自身和他身所有的佛性（Buddha-dhatu），都通稱為眾生所有的佛性（Buddha-dhatu），所以宣說十住（Dasabhumi）諸佛（Buddha）如來（Tathagata）用眼睛見到眾生所有的佛性（Buddha-dhatu）了。那聞見的，是一切眾生乃至九住（Navabhumi），聽聞在何處有佛性（Buddha-dhatu），一切都如上面所辨別的。確定能夠聽聞見到種性（Gotra）以上。總的來說，十信（Dasasaddha）聽聞佛性（Buddha-dhatu）不誹謗，也名為聞見。這是回答最初的提問。 下面解釋後面的難題。說明佛（Buddha）與佛性（Buddha-dhatu）都是可見的。其中有二。一、說明佛身（Buddha-kaya）有色（rupa）非色（arupa）。二、說明佛性（Buddha-dhatu）有色（rupa）非色（arupa）。三、總的就這兩種說明色（rupa）可以用眼睛見到，非色（arupa）可以用聽聞見到。最初，如來（Tathagata）有兩種，舉出數量。其次列出兩種名稱。下面辨別其相。色（rupa）是指解脫的真實功德之身。諸根（indriya）相好（lakshana）都遍佈法界（Dharmadhatu），沒有障礙，自在，所以說解脫。非色（arupa）如來（Tathagata）也是斷絕色（rupa）的，六道（gati）之身滅亡，所以說非色（arupa）。 佛性（Buddha-dhatu）中有兩個方面。一、佛（Buddha）相對於其他人來分別成兩種。先舉出兩種數量。其次列出。下面辨別。色（rupa）是指菩提（bodhi）果德之性。
【English Translation】 English version: After planting, it is difficult to understand its visibility after removing it. Previously, in the middle, one must first clearly see the marks of the Tathagata (Tathagata-lakshana). The Buddha-body (Buddha-kaya) has two types, briefly indicating what is seen. Nitya (constant) and anitya (impermanent) are listed as two names. Below, based on these two, the aspects of what is seen are manifested. That impermanent Buddha-body is the manifested body (Nirmanakaya) conveniently shown to liberate sentient beings. It can be seen with the eyes, and is called 'seen by the eyes.' The constant Buddha-body is the body of true liberation, also called 'seen by the eyes,' and also called 'heard and seen.' Initially, hearing and generating faith is called 'heard and seen.' Ultimately, realizing and clearly manifesting is said to be 'seen by the eyes.' Below, the nature of seeing (Buddha-dhatu) is explained. It is distinguished in two aspects. First, distinguishing relatively between visible and invisible. Buddha-nature (Buddha-dhatu) has two types, generally indicated. Visible and invisible are listed as two names. That which is seen by the eyes is called 'visible.' Everything else is called 'invisible.' Below, its aspects are distinguished. What is said to be visible is that the Buddhas (Buddha) of the Ten Abodes (Dasabhumi) can be seen with the eyes. What is said to be invisible is that all sentient beings of the Nine Grounds (Navabhumi) and below are similarly not seen by the eyes, and are called 'invisible.' Second, distinguishing relatively between seeing with the eyes and hearing and seeing. That which is seen by the eyes is that the Buddhas (Buddha) of the Ten Abodes (Dasabhumi) see with their eyes all the Buddha-nature (Buddha-dhatu) possessed by sentient beings. Among them, it is particularly distinguished that the Ten Abodes (Dasabhumi) only see the Buddha-nature (Buddha-dhatu) of their own bodies. The Buddha (Buddha) sees all the Buddha-nature (Buddha-dhatu) possessed by sentient beings. Now, here, the Buddha-nature (Buddha-dhatu) possessed by oneself and others is generally called the Buddha-nature (Buddha-dhatu) possessed by all sentient beings. Therefore, it is declared that the Tathagatas (Tathagata) of the Ten Abodes (Dasabhumi) see with their eyes all the Buddha-nature (Buddha-dhatu) possessed by sentient beings. That which is heard and seen is that all sentient beings, even up to the Nine Abodes (Navabhumi), hear where there is Buddha-nature (Buddha-dhatu), all as distinguished above. It is determined that those above the Gotra (lineage) who can hear and see. Generally speaking, those of the Ten Faiths (Dasasaddha) who hear the Buddha-nature (Buddha-dhatu) and do not slander are also called 'heard and seen.' This answers the initial question. Below, the subsequent difficulty is explained. It is explained that both the Buddha (Buddha) and Buddha-nature (Buddha-dhatu) are visible. Among them, there are two. First, it is explained that the Buddha-body (Buddha-kaya) has rupa (form) and arupa (formless). Second, it is explained that Buddha-nature (Buddha-dhatu) has rupa (form) and arupa (formless). Third, generally speaking, based on these two, it is explained that rupa (form) can be seen with the eyes, and arupa (formless) can be heard and seen. Initially, the Tathagata (Tathagata) has two types, stating the quantity. Next, the two names are listed. Below, their aspects are distinguished. Rupa (form) refers to the body of true merit of liberation. The indriya (faculties) and lakshana (marks) all pervade the Dharmadhatu (dharma realm), without obstruction, and are at ease, therefore it is said to be liberation. The Arupa (formless) Tathagata (Tathagata) also cuts off rupa (form), the bodies of the six Gati (realms) are extinguished, therefore it is said to be arupa (formless). There are two aspects in Buddha-nature (Buddha-dhatu). First, the Buddha (Buddha) is distinguished into two types relative to other people. First, the two quantities are stated. Next, they are listed. Below, they are distinguished. Rupa (form) refers to the nature of the merit of the Bodhi (enlightenment) fruit.
佛見分明故名為色。非色凡夫乃至十住就人顯示。十住菩薩見不了了名非色者釋非色義就勝解釋。余類可知。是故偏言十住不了。問曰已知佛見了了名之為色。余見不了名為非色。性實如何。釋言佛性相空體有。相空非色。體有義邊亦色亦心。體是真識故名為心。體是法身。眼耳鼻舌諸根之性故說為色。故經說言眾生身中有如來眼如來耳等。今欲約之明見不見是故偏說為色非色。此一門竟。
二菩薩及佛望余說二。先舉。次列。下辯其相。道言色者謂佛菩薩就人顯示。初地已上見性分明同名為色。非色眾生就人顯示。地前眾生見性不了名為非色。問曰前說唯佛是色今以何故地上所見亦悉名色。色有體用。如來藏中色性法門是其色體。依此集起凡聖色身是其色用。體唯佛窮故前宣說佛見是色。真用之色地上漸見。見一切法皆從真起。故今復說佛菩薩見悉皆是色。第三段中色者眼見非色聞者。於前所說佛及性中色皆眼見非色皆聞見。準斯地上一切菩薩皆得名為眼見。佛及菩薩所有佛性皆名色故。從見如來至此第二。勸修趣入略明證行。
自下第三廣明證法。于中有二。一廣上初中所證理法。二一切眾生不可思下廣上初中能證行法。問曰前說有何不盡更須廣乎。釋言前者直出性體。未曾就人辯定有無。故今顯之
【現代漢語翻譯】 現代漢語譯本：佛陀的見解分明，因此稱為『色』（Rūpa，物質、現象）。『非色』（Arūpa，非物質、非現象）是指凡夫乃至十住位的菩薩，這是就人的層次來顯示的。十住位的菩薩見解不夠明瞭，稱為『非色』，這是解釋『非色』的含義，是從殊勝的角度來解釋的。其餘情況可以類推。所以特別說十住位的菩薩不夠明瞭。問：已經知道佛陀的見解明瞭，稱為『色』，其餘的見解不夠明瞭，稱為『非色』，那麼『性』（Svabhāva，自性）的真實情況是怎樣的呢？答：佛性（Buddha-dhātu，如來藏）的『相』（Lakṣaṇa，表相）是空的，但『體』（Kāya，本體）是有的。『相』空，所以是『非色』。從『體』有的意義上來說，既是『色』也是『心』（Citta，精神）。『體』是真識（Vijñāna，真如識），所以稱為『心』。『體』是法身（Dharmakāya，法性身）。眼、耳、鼻、舌等諸根的『性』（Svabhāva，自性），所以說是『色』。所以經中說，眾生的身中有如來眼、如來耳等。現在想要概括地說明見與不見，所以偏重地說『色』和『非色』。這一門到此結束。 二、菩薩和佛相對於其他眾生來說，分為兩種。先提出，再列舉，然後辨析它們的『相』（Lakṣaṇa，表相）。說道『色』，是指佛和菩薩，這是就人的層次來顯示的。初地（Prathama-bhūmi，歡喜地）以上的菩薩，見『性』（Svabhāva，自性）分明，都稱為『色』。『非色』是指眾生，這是就人的層次來顯示的。初地之前的眾生，見『性』不夠明瞭，稱為『非色』。問：前面說只有佛是『色』，現在為什麼地上菩薩的見解也都被稱為『色』呢？答：『色』有『體』（Kāya，本體）和『用』（Prayojana，作用）。如來藏（Tathāgatagarbha，佛性）中的『色性』法門是『色』的『體』。依靠這個『體』，聚集生起凡夫和聖人的『色身』，這是『色』的『用』。『體』只有佛才能究竟，所以前面宣說佛的見解是『色』。『真用』的『色』，地上菩薩逐漸能夠見到。見到一切法都是從真如（Tathātā，真如實性）生起的。所以現在又說佛和菩薩的見解都是『色』。第三段中，『色』是眼見，『非色』是耳聞。在前面所說的佛和『性』中，『色』都是眼見，『非色』都是耳聞見。按照這個標準，地上的一切菩薩都可以稱為眼見。佛和菩薩所有的佛性（Buddha-dhātu，如來藏）都稱為『色』。從見到如來（Tathāgata，如來）到這裡是第二部分，勸勉修行趣入，簡略地說明證悟和修行。 從下面開始是第三部分，廣泛地闡明證悟的方法。其中有兩點：一是廣泛地闡明上面第一部分所證悟的理法；二是『一切眾生不可思』以下，廣泛地闡明上面第一部分所能證悟的行法。問：前面所說的有什麼沒有說完，還需要廣泛地闡明呢？答：前面只是直接地闡述了『性體』（Svabhāva-kāya，自性本體），沒有就人的層次來辯定有無。所以現在要顯明它。
【English Translation】 English version: Because the Buddha's perception is clear, it is called 'Rūpa' (form, phenomenon). 'Arūpa' (formless, non-phenomenon) refers to ordinary beings up to the Ten Abodes (Daśa-sthita, ten stages of Bodhisattva development), which is shown in terms of beings. Bodhisattvas of the Ten Abodes whose perception is not clear are called 'Arūpa'. This explains the meaning of 'Arūpa' from a superior perspective. The rest can be inferred. Therefore, it is specifically said that the Ten Abodes are not clear. Question: It is already known that the Buddha's perception is clear and is called 'Rūpa', and other perceptions that are not clear are called 'Arūpa'. What is the true nature (Svabhāva, self-nature) then? Answer: The nature of Buddha-dhātu (Tathāgatagarbha, Buddha-nature) is empty in 'Lakṣaṇa' (characteristics, appearance) but existent in 'Kāya' (essence, body). Because the 'Lakṣaṇa' is empty, it is 'Arūpa'. From the meaning of the existent 'Kāya', it is both 'Rūpa' and 'Citta' (mind, spirit). The 'Kāya' is true consciousness (Vijñāna, true consciousness), so it is called 'Citta'. The 'Kāya' is Dharmakāya (Dharma-body, the body of the Dharma). The nature of the eyes, ears, nose, tongue, and other roots is said to be 'Rūpa'. Therefore, the sutra says that in the bodies of sentient beings, there are the eyes of the Tathāgata, the ears of the Tathāgata, etc. Now, I want to summarize and explain seeing and not seeing, so I emphasize 'Rūpa' and 'Arūpa'. This section ends here. Two, Bodhisattvas and Buddhas are divided into two types in relation to other beings. First, it is proposed, then listed, and then the 'Lakṣaṇa' (characteristics, appearance) are analyzed. Saying 'Rūpa' refers to Buddhas and Bodhisattvas, which is shown in terms of beings. Bodhisattvas above the First Ground (Prathama-bhūmi, Joyful Ground) whose perception of 'Svabhāva' (self-nature) is clear are all called 'Rūpa'. 'Arūpa' refers to sentient beings, which is shown in terms of beings. Sentient beings before the First Ground whose perception of 'Svabhāva' is not clear are called 'Arūpa'. Question: It was said earlier that only the Buddha is 'Rūpa', so why are the perceptions of Bodhisattvas on the grounds also called 'Rūpa' now? Answer: 'Rūpa' has 'Kāya' (essence, body) and 'Prayojana' (function, use). The 'Rūpa-nature' Dharma in the Tathāgatagarbha (Buddha-nature) is the 'Kāya' of 'Rūpa'. Relying on this 'Kāya', the 'Rūpa-bodies' of ordinary beings and sages are gathered and arise, which is the 'Prayojana' of 'Rūpa'. Only the Buddha can fully realize the 'Kāya', so it was previously declared that the Buddha's perception is 'Rūpa'. The 'true-use' of 'Rūpa' is gradually seen by Bodhisattvas on the grounds. Seeing that all Dharmas arise from Tathātā (Suchness, true reality). Therefore, it is now said again that the perceptions of Buddhas and Bodhisattvas are all 'Rūpa'. In the third section, 'Rūpa' is seen by the eyes, and 'Arūpa' is heard by the ears. In the previously mentioned Buddha and 'Svabhāva', 'Rūpa' is all seen by the eyes, and 'Arūpa' is all heard and seen. According to this standard, all Bodhisattvas on the grounds can be called eye-seers. All Buddha-nature (Buddha-dhātu, Tathāgatagarbha) possessed by Buddhas and Bodhisattvas is called 'Rūpa'. From seeing the Tathāgata (Tathāgata, Thus Come One) to here is the second part, encouraging practice and entry, briefly explaining realization and practice. From below is the third part, extensively explaining the methods of realization. There are two points: one is to extensively explain the principles and Dharmas realized in the first part above; the other is from 'All sentient beings are inconceivable' below, to extensively explain the practices that can be realized in the first part above. Question: What was not fully explained earlier that needs to be extensively explained? Answer: The former only directly explained the 'Svabhāva-kāya' (self-nature body), without determining existence or non-existence in terms of beings. Therefore, it is now necessary to reveal it.
。又前約就菩提因果明能證法。未就涅槃因果以論。故下辯之。又復前者明佛菩薩行修見性。未明凡夫二乘修見。故下辯之。明有縛解修道等也。就初段中先開章門。后廣辯釋。性非內外然非失壞是開門也。眾生身中即未有果名為非內。而有其因說為非外。以有因故必定得果名非失壞。其因現有果是當有故名悉有。
下廣釋之。先就向前第二段中眾生當性明凡未有顯成非內。師子吼言乳中無酪麻無油下廣就向前第一段中眾生現性明凡不無顯前非外。汝不可以有退心故言無性下明有性因終必得果顯非失壞。初中有二。一約乳酪轉變因果明性非有。二約樹子相生因果明性非有。前中有五。一師子吼當相立有佛破明無。二若乳無酪角亦無下師子以其非異因生證性定有佛破明無。二若乳無酪乳中亦無庵摩羅下師子以其不生異果證性定有佛破明無。四我今定知乳有酪下師子以其人取證有佛破明無。我若乳無酪云何佛說二因已下師子以其緣正二因證性定有佛破明無。就初段中有二問答。初師子吼牒佛上言執為定有。如佛所說眾生有性如乳中酪金剛力士牒上因性。諸佛佛性如凈醍醐牒上果性。云何說言非內非外將前微此。此問之中正徴非內非外隨來。下佛對之。明性非有。于中且就酪喻以答。我亦不說乳中有酪酪從乳生故言有
【現代漢語翻譯】 現代漢語譯本：此外，前面只是依據菩提的因果來闡明能證之法，還沒有就涅槃的因果進行討論，所以下面進行辨析。而且，前面闡明了佛菩薩的修行和見性，還沒有闡明凡夫和二乘的修行和見性，所以下面進行辨析，闡明有束縛、解脫、修道等等。在第一段中，先開啟章節，然後廣泛地辨析解釋。『性非內也，非外也，然非失壞』是開啟章節。眾生的身中即使還沒有果，稱為『非內』；但有其因，所以說為『非外』。因為有因，必定會得到果，所以稱為『非失壞』。因為因現在有，果是將來有，所以稱為『悉有』。
下面廣泛地解釋。先就前面第二段中眾生的當性，闡明凡夫沒有顯現，所以說『非內』。『師子吼言，乳中無酪，麻無油』，下面廣泛地就前面第一段中眾生的現性，闡明凡夫不是沒有，所以說『非外』。『汝不可以有退心故言無性』，下面闡明有性因最終必定得到果，所以說『非失壞』。第一部分中有兩點：一是依據乳酪轉變的因果，闡明性不是有；二是依據樹子相生的因果，闡明性不是有。第一點中有五點：一是師子吼當相立有，佛陀破斥說沒有；二是『若乳無酪，角亦無』，下面師子以其非異因生，證明性決定有，佛陀破斥說沒有；三是『若乳無酪，乳中亦無庵摩羅』（Amra，一種水果），下面師子以其不生異果，證明性決定有，佛陀破斥說沒有；四是『我今定知乳有酪』，下面師子以其人取，證明有，佛陀破斥說沒有；五是『我若乳無酪，云何佛說二因已下』，下面師子以其緣正二因，證明性決定有，佛陀破斥說沒有。在第一段中有兩個問答，首先是師子吼重複佛陀上面的話，執著為決定有。如佛所說，眾生有性，如乳中酪；金剛力士重複上面的因性，諸佛佛性，如凈醍醐（Ghee，澄清的奶油）；云何說言非內非外，將前面的話稍微改變。這個提問之中，正是徵詢非內非外隨順而來。下面佛陀回答，闡明性不是有。其中且就酪的比喻來回答。我也不說乳中有酪，酪是從乳中產生，所以說有。
【English Translation】 English version: Furthermore, the previous discussion only elucidated the Dharma of being able to realize based on the cause and effect of Bodhi (Enlightenment), without discussing the cause and effect of Nirvana (Liberation), so the following section will analyze it. Moreover, the previous section elucidated the practice and seeing of the nature of Buddhas and Bodhisattvas, without elucidating the practice and seeing of the nature of ordinary beings and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so the following section will analyze it, elucidating bondage, liberation, the path of practice, and so on. In the first section, first open the chapter, and then extensively analyze and explain. 'The nature is neither internal, nor external, yet it is not lost' is the opening of the chapter. Even if there is no fruit in the body of sentient beings, it is called 'not internal'; but there is its cause, so it is said to be 'not external'. Because there is a cause, one will definitely obtain the fruit, so it is called 'not lost'. Because the cause is present now, and the fruit will be present in the future, it is called 'all present'.
Below is an extensive explanation. First, based on the inherent nature of sentient beings in the second section above, it is clarified that ordinary beings have not manifested, so it is said to be 'not internal'. 'The lion's roar says, there is no cheese in milk, no oil in sesame', below, based extensively on the present nature of sentient beings in the first section above, it is clarified that ordinary beings are not without, so it is said to be 'not external'. 'You cannot say there is no nature because you have a retreating mind', below, it is clarified that the cause of having nature will eventually obtain the fruit, so it is said to be 'not lost'. There are two points in the first part: one is to clarify that nature is not existent based on the cause and effect of the transformation of milk into cheese; the other is to clarify that nature is not existent based on the cause and effect of the mutual generation of tree and seed. There are five points in the first point: one is that the lion's roar establishes existence based on the appearance, and the Buddha refutes it by saying there is none; two is 'If there is no cheese in milk, there will be no horn either', below, the lion proves that nature is definitely existent because it is born from a non-different cause, and the Buddha refutes it by saying there is none; three is 'If there is no cheese in milk, there will be no Amra (a type of fruit) in milk either', below, the lion proves that nature is definitely existent because it does not produce a different fruit, and the Buddha refutes it by saying there is none; four is 'I now definitely know that there is cheese in milk', below, the lion proves that it exists because people take it, and the Buddha refutes it by saying there is none; five is 'If there is no cheese in my milk, how can the Buddha say the two causes are already below', below, the lion proves that nature is definitely existent because of the two causes of condition and direct cause, and the Buddha refutes it by saying there is none. There are two questions and answers in the first section, first the lion's roar repeats the Buddha's words above, clinging to it as definitely existent. As the Buddha said, sentient beings have nature, like cheese in milk; Vajra (Diamond) Warrior repeats the above cause nature, the Buddha nature of all Buddhas, like pure Ghee (clarified butter); how can you say it is neither internal nor external, slightly changing the previous words. In this question, it is precisely inquiring about neither internal nor external following along. Below, the Buddha answers, clarifying that nature is not existent. Among them, let's answer with the analogy of cheese. I also do not say that there is cheese in milk, cheese is produced from milk, so it is said to exist.
酪釋有顯無。下師子吼乘言立有。乳實有酪。但一切法生各有時。酪法在於乳后而生非是先無。下佛對破。句別有四。一反有立無。二以二名破有立無。三舉后類前。四釋有顯無。就初句中乳時無酪亦無蘇等自立無義。一切眾生亦謂是乳舉世同知證成無義。是故下結。
自下第二以名破有成其無義。如其有者何故不得二種名字就乳正徴。乳中有酪何故不得乳酪二名偏名為乳。如人二能舉事類徴。
自下第三舉后類前成前無義。先舉后酪以類前乳。酪時無乳蘇至醍醐自明酪時無其餘味。酪時無乳果中無因。無生蘇等因中無果。眾生亦謂非乳蘇等舉他證無。酪時既無一切餘味。乳亦如是何得有酪。乃至醍醐亦如是者彰後生蘇乃至醍醐並無餘味。
自下第四釋有顯無。乳是酪因故言有酪非有酪體。文中初先舉其二因。次列。后釋。下就結有。
自下第二師子以其非異因生證乳有酪如來對破。有二問答。師子初言若乳無酪角中亦無何不從生舉異因難。下佛印取角亦生酪。何以下釋。角性暖故為緣生酪。如來何意說角生酪。為欲將角類顯乳故。類之云何。角能生酪角中無酪。乳中生酪何得有酪。師子下以人取為難。若角生酪求酪之人何不取角。下佛為釋。我說二因角緣非正故人不取。
自下第三
【現代漢語翻譯】 現代漢語譯本： 關於『有』的解釋顯現了『無』。下文，師子吼（Śīla-siṃha-nāda，一種佛教論辯方式）以『有』為立論基礎。譬如，牛奶（乳）確實可以產生凝乳（酪）。然而，一切法的產生都有其特定的時機。凝乳的產生是在牛奶之後，而不是一開始就存在於牛奶之中。下文，佛陀（佛）對此進行駁斥。從句子的角度來看，可以分為四個部分：一是通過否定『有』來確立『無』；二是用兩種名稱來駁斥『有』，從而確立『無』；三是用後來的例子來類比之前的例子；四是通過解釋『有』來顯現『無』。在第一句中，牛奶存在時沒有凝乳，也沒有酥油（蘇）等，這本身就確立了『無』的意義。一切眾生也都認為這是牛奶，世人都知道這一點，從而證明了『無』的意義。因此，下文進行總結。
從下文開始，第二點是用名稱來駁斥『有』，從而確立『無』的意義。如果牛奶中真的有凝乳，為什麼不能同時用『牛奶』和『凝乳』這兩個名稱來稱呼它呢？牛奶中有凝乳，為什麼只能稱之為『牛奶』，而不能同時稱之為『牛奶凝乳』呢？就像一個人有兩種能力一樣，舉出事例來進行論證。
從下文開始，第三點是用後來的例子來類比之前的例子，從而確立之前的『無』。首先舉出後來的凝乳來類比之前的牛奶。當存在凝乳時，就沒有牛奶，直到酥油和醍醐（Ghee）產生，這清楚地表明凝乳存在時沒有其他的味道。凝乳存在時沒有牛奶，就像果實中沒有種子一樣。沒有產生酥油等，就像種子中沒有果實一樣。眾生也認為這不是牛奶或酥油等，這是用他人的觀點來證明『無』。凝乳存在時既然沒有其他的味道，那麼牛奶也一樣，怎麼能說牛奶中一開始就存在凝乳呢？乃至醍醐也是如此，這表明後來產生的酥油乃至醍醐都沒有其他的味道。
從下文開始，第四點是通過解釋『有』來顯現『無』。牛奶是凝乳產生的原因，所以說『有凝乳』，而不是說牛奶中一開始就存在凝乳的實體。文中首先列舉了兩個原因，然後進行解釋，最後總結『有』。
從下文開始，第二部分是師子以非異因的產生來證明牛奶中存在凝乳，如來對此進行駁斥。這部分包含兩個問答。師子首先說，如果牛奶中沒有凝乳，那麼角中也沒有凝乳，為什麼不從角中產生凝乳呢？這是用不同的原因來提出質疑。下文，佛陀認可了角也能產生凝乳的觀點。下文解釋原因：因為角的性質是溫暖的，所以可以作為產生凝乳的助緣。如來說角能產生凝乳是什麼意思呢？是爲了用角來類比牛奶。如何類比呢？角能產生凝乳，但角中並沒有凝乳。牛奶中能產生凝乳，怎麼能說牛奶中一開始就存在凝乳呢？師子下文用人們的行為來提出質疑：如果角能產生凝乳，那麼想要得到凝乳的人為什麼不直接從角中獲取呢？下文，佛陀解釋說：我說有兩種原因，角只是助緣而不是主要原因，所以人們不從角中獲取凝乳。
從下文開始，第三部分
【English Translation】 English version: The explanation of 'existence' reveals 'non-existence'. Below, Śīla-siṃha-nāda (Lion's Roar, a Buddhist debating method) establishes its argument based on 'existence'. For example, milk (乳) can indeed produce curd (酪). However, the arising of all dharmas (法) has its specific timing. The arising of curd is after milk, not existing in milk from the beginning. Below, the Buddha (佛) refutes this. From the perspective of sentences, it can be divided into four parts: first, establishing 'non-existence' by negating 'existence'; second, refuting 'existence' with two names, thereby establishing 'non-existence'; third, using later examples to analogize earlier examples; and fourth, revealing 'non-existence' by explaining 'existence'. In the first sentence, when milk exists, there is no curd, nor ghee (蘇), etc., which itself establishes the meaning of 'non-existence'. All sentient beings also consider this to be milk, and the world knows this, thereby proving the meaning of 'non-existence'. Therefore, the following is a summary.
Starting from below, the second point is to refute 'existence' with names, thereby establishing the meaning of 'non-existence'. If there is really curd in milk, why can't it be called by both names 'milk' and 'curd' at the same time? There is curd in milk, why can it only be called 'milk', and not 'milk-curd' at the same time? Just like a person has two abilities, cite examples to demonstrate.
Starting from below, the third point is to analogize earlier examples with later examples, thereby establishing the previous 'non-existence'. First, cite the later curd to analogize the previous milk. When curd exists, there is no milk, until ghee and clarified butter (醍醐) are produced, which clearly shows that there is no other taste when curd exists. There is no milk when curd exists, just like there is no seed in the fruit. There is no production of ghee, etc., just like there is no fruit in the seed. Sentient beings also think that this is not milk or ghee, etc., which is to prove 'non-existence' with the views of others. Since there is no other taste when curd exists, then milk is the same, how can it be said that curd exists in milk from the beginning? Even clarified butter is the same, which shows that the later produced ghee and even clarified butter have no other taste.
Starting from below, the fourth point is to reveal 'non-existence' by explaining 'existence'. Milk is the cause of curd production, so it is said that 'there is curd', rather than saying that the entity of curd exists in milk from the beginning. The text first lists the two reasons, then explains, and finally summarizes 'existence'.
Starting from below, the second part is that Śīla argues that curd exists in milk because of the production of non-different causes, which the Tathagata (如來) refutes. This part contains two questions and answers. Śīla first said, if there is no curd in milk, then there is no curd in the horn, why not produce curd from the horn? This is to question with different reasons. Below, the Buddha approves the view that the horn can also produce curd. The following explains the reason: because the nature of the horn is warm, it can be used as an auxiliary cause for the production of curd. What does the Tathagata mean by saying that the horn can produce curd? It is to use the horn to analogize milk. How to analogize? The horn can produce curd, but there is no curd in the horn. Milk can produce curd, how can it be said that curd exists in milk from the beginning? Śīla then questioned with people's behavior: if the horn can produce curd, then why don't people who want to get curd get it directly from the horn? Below, the Buddha explained: I said there are two reasons, the horn is only an auxiliary cause and not the main cause, so people do not get curd from the horn.
Starting from below, the third part
師子以其不生異果證乳有酪如來對破。有二問答。師子初問若乳無酪今方有者乳中本無庵摩羅樹何故不生舉異果難。下佛先印。乳亦能生庵摩羅樹。乳灌一夜生五尺故。如來何意說乳能生庵摩羅樹。為欲將樹類顯乳故。類之云何。乳能生樹。乳中無樹。乳中生酪何得有酪。若一切下釋去難辭。若一切法一因生者汝可難言何故不生。明因別故不生庵摩。如四大下明果異故不生庵摩。舉彼四大造色各異。類明乳等生法各異。以是下結。以是因別果異義故不生庵摩。師子下復因喻請法。如佛向說正因緣因佛性是何。下佛為釋二因所攝。正謂眾生。緣謂六度。良以眾生真妄整合其猶礦石。真妄成故能為離妄凈德之本故曰正因。諸度但能除妄顯真故說為緣。此望何果。釋言望彼性凈之果。眾生實性以為正因。六度為緣。理在灼然望彼方便菩提之果義有兩兼。一眾生佛性以為正因。六度為緣。報佛之性正能生彼菩提果故。故下文言佛性正因發心緣因以此二因得菩提果。二六度正因佛性緣因。法佛之性不能正生菩提果。故故上文言復有了因佛性菩提。復有生因六波羅蜜阿耨菩提。正即是正。了即是緣。
自下第四師子以其人取證有如來對破。師子初言我今定知乳有酪性總相立有。何以下釋。以人取故明知定有。是故下結。下佛
對破。文別有三。一正破所執。二明當服蘇今患臭下呵其妄取。三如有紙下教其正義。初中有四。一以人取破其定有。二何故賣人但取乳下以人不取破其定有。三世人無子故求娉下還以人取破其定有。四若乳有酪何故一時不見已下以人不見破其定有。初中有三。第一如來以人取刀類破師子人取證有。汝問不然牒以直非。何故下釋。一切眾生欲見面像即便取刀舉事類徴。人雖取刀刀中無面。求酪取乳何得有酪。
第二師子乘言執有如來對彼。師子初言以是義故乳有酪性準刀立有。以人取刀刀有面性。乳亦如是定有酪性。若刀無面何故取刀破無成有。佛答有三。一以所見顛倒來破。若刀有面何故顛倒。欲見南面而睹北像故曰顛倒。二以所見長闊。來破。有面應定何故豎刀則見面長橫刀見闊。第三約就自他以破。若是自面應當似己何故見長。亦應責言何故見闊。且責一邊。若是他面何得稱言是己面像。若因己面見他面者。何故不見驢馬等像。
三師子吼乘言救義。如來隨破。師子救言刀面非長眼光到彼尋刀看面是故見長。亦應說言光到見闊。且舉一邊。下佛破之。光實不到總翻其言。何以下釋。句別有六。前五破其光到方見。后一破其光去不到亦能得見。前五句中初以遠近一時能見明光不到。眼光若到遠應遲見
【現代漢語翻譯】 現代漢語譯本： 駁斥觀點。文章有三個部分。一是直接駁斥對方的執著。二是闡明如果執著于牛奶中一定有奶酪的觀點，就像現在生病了卻嫌棄臭味一樣，呵斥其錯誤的理解。三是如果有人像紙一樣迷惑，就教導其正確的道理。第一部分有四個方面。一是用人去取東西來駁斥其認為事物是固定存在的觀點。二是為什麼賣人卻只取乳汁，用人不取東西來駁斥其認為事物是固定存在的觀點。三是世人因為沒有孩子才求人來生育，還是用人來取東西來駁斥其認為事物是固定存在的觀點。四是如果乳汁中有奶酪，為什麼一時看不到，用人看不到來駁斥其認為事物是固定存在的觀點。第一方面有三個小點。第一，如來用人取刀來類比駁斥師子（Sizi，人名）認為事物真實存在的觀點。你問這樣不對，就直接否定。為什麼呢？解釋說，一切眾生想要看到面像，就拿刀來舉例說明。人雖然拿刀，刀中卻沒有面像。想要得到奶酪而取乳汁，怎麼能得到奶酪呢？ 第二，師子（Sizi，人名）用言語堅持認為事物存在，如來針對他。師子（Sizi，人名）一開始說，因為這個道理，乳汁中有奶酪的性質，就像用刀來確立面像的存在一樣。用人取刀，刀有面像的性質。乳汁也是這樣，一定有奶酪的性質。如果刀沒有面像，為什麼要取刀，打破沒有而成就有的觀點呢？佛回答有三個方面。一是用所見到的顛倒來駁斥。如果刀有面像，為什麼會顛倒呢？想要看到南面的像卻看到了北面的像，所以說是顛倒。二是用所見到的長短寬窄來駁斥。如果有面像，應該是固定的，為什麼豎著刀就看到面像長，橫著刀就看到面像寬呢？第三，從自身和他人的角度來駁斥。如果是自己的面像，應該像自己，為什麼看到的是長的呢？也可以責問為什麼看到的是寬的。暫且責問一邊。如果是他人的面像，怎麼能說是自己的面像呢？如果因為自己的面像而看到他人的面像，為什麼看不到驢馬等的面像呢？ 第三，師子（Sizi，人名）用言語來挽救自己的觀點，如來隨之駁斥。師子（Sizi，人名）辯解說，刀的面像不是長的，是眼光到達那裡，尋找刀來看面像，所以看到的是長的。也應該說眼光到達那裡看到的是寬的。暫且只說一邊。下面佛駁斥他。光實際上沒有到達，完全推翻了他的話。為什麼呢？下面解釋。句子分別有六句。前五句駁斥他的光到達才能看到的觀點，后一句駁斥他的光沒有到達也能看到的觀點。前五句中，第一句用遠近同時能看到來說明光沒有到達。眼光如果到達，遠的應該遲一點看到。
【English Translation】 English version: Refuting arguments. There are three parts to the text. First, directly refuting the opponent's attachment. Second, clarifying that clinging to the idea that there must be cheese in milk is like disliking a bad smell when you are sick, scolding their erroneous understanding. Third, if someone is as confused as paper, teaching them the correct principles. The first part has four aspects. First, using the act of people taking things to refute their view that things are fixed. Second, why sell people but only take milk, using the act of not taking people to refute their view that things are fixed. Third, people seek to give birth because they have no children, still using the act of people taking things to refute their view that things are fixed. Fourth, if there is cheese in milk, why can't it be seen at once, using the fact that people can't see it to refute their view that things are fixed. The first aspect has three points. First, Tathagata (Rulai, meaning 'Thus Come One') uses the analogy of people taking knives to refute Sizi's (師子, personal name) view that things truly exist. You ask if this is not right, then directly deny it. Why? Explaining that all sentient beings want to see a face, so they take a knife as an example. Although people take a knife, there is no face in the knife. Wanting to get cheese and taking milk, how can you get cheese? Second, Sizi (師子, personal name) uses words to insist that things exist, and Tathagata (Rulai, meaning 'Thus Come One') addresses him. Sizi (師子, personal name) initially says that because of this principle, milk has the nature of cheese, just like establishing the existence of a face with a knife. People take a knife, and the knife has the nature of a face. Milk is also like this, it must have the nature of cheese. If the knife has no face, why take the knife, breaking the view of non-existence and achieving the view of existence? Buddha answers in three aspects. First, using the inversion of what is seen to refute. If the knife has a face, why is it inverted? Wanting to see the image of the south side but seeing the image of the north side, so it is said to be inverted. Second, using the length and width of what is seen to refute. If there is a face, it should be fixed, why is it that when the knife is held vertically, the face is seen as long, and when the knife is held horizontally, the face is seen as wide? Third, refuting from the perspective of oneself and others. If it is one's own face, it should be like oneself, why is it seen as long? It can also be questioned why it is seen as wide. Let's question one side for now. If it is the face of others, how can it be said to be one's own face? If one sees the face of others because of one's own face, why can't one see the faces of donkeys and horses? Third, Sizi (師子, personal name) uses words to salvage his view, and Tathagata (Rulai, meaning 'Thus Come One') refutes him accordingly. Sizi (師子, personal name) argues that the face of the knife is not long, it is because the light of the eye reaches there, looking for the knife to see the face, so it is seen as long. It should also be said that the light reaches there and sees it as wide. Let's just say one side for now. Below, the Buddha refutes him. The light does not actually reach there, completely overturning his words. Why? The following explains. The sentences are divided into six sentences. The first five sentences refute his view that one can only see when the light arrives, and the last sentence refutes his view that one can also see when the light does not arrive. In the first five sentences, the first sentence uses the fact that one can see both near and far at the same time to illustrate that the light has not arrived. If the light of the eye arrives, the far should be seen later.
。二以不見中間諸物證光不到若到應見。三見火不燒明光不到若到應燒。四遙見生疑明光不到。眼光若到到看應審何故生疑。五能見於水精物等明光不到。下次破其不到能見。因前被破人喜救義。眼光雖去無障礙處光到而見。有障礙處不到亦見。故今牒之若不到見。下就設難。等不到見何故但見水精中物而不見於壁外之色。如人上墻見墻外事眼光若去往至墻上何故不見壁外之色。上來六句廣破光到。是故已下總以結非。上來第一還以人取破其定有。
自下第二以人不取破其定有。汝言有酪牒上執辭何故賣人但取乳價不責酪直就乳正徴。偏取乳價。不責酪直明知無酪。賣草馬下舉事類徴。
自下第三重以人取破其定有。世人無子故求娉婦舉其取事。下就破有。句別有二。以先有兒徴為非女。若先懷妊便是其婦何得言女。二若是女下以先是女難破有兒。句別有四。一牒以直非。若言是女先有兒性故應嫂者是義不然。二何以下破有兒性亦應有孫過分類徴。若女生兒得有兒性。女中之兒亦應有兒故言有孫。三若有下破其有孫。恐其破徴齊立有孫故復破之。若有其孫是兒與孫便是兄弟。何以下釋。一腹生故。四是故下結無非有。以有兒性有前過故我說無兒。自下第四以人不見破其先有。先就乳等責其不見。次就樹徴
【現代漢語翻譯】 現代漢語譯本 二、如果不見中間的各種物體，就證明眼光沒有到達那裡。如果到達了，就應該能看見那些物體。 三、看見火卻不被燒灼，證明眼光沒有到達那裡。如果到達了，就應該被燒灼。 四、遙遠地看見物體會產生懷疑，證明眼光沒有到達那裡。如果眼光到達了，仔細觀察就應該能確定，為什麼還會產生懷疑呢？ 五、能夠看見水晶等物體中的東西，證明眼光沒有到達那裡。下面將進一步駁斥眼光沒有到達的說法。因為前面被駁斥的人喜歡挽救自己的觀點，所以說，眼光雖然能穿過沒有障礙的地方，光線也能到達並看見物體；但在有障礙的地方，眼光無法到達也能看見物體。所以現在重申：如果眼光沒有到達就能看見物體，下面就設定難題。如果眼光沒有到達就能看見物體，為什麼只能看見水晶中的東西，卻看不見墻壁外面的顏色呢？就像人爬上墻，看見墻外面的事物，如果眼光能到達併到達墻上，為什麼看不見墻壁外面的顏色呢？上面六句廣泛地駁斥了眼光到達的說法。因此，下面總結說，以上都是錯誤的。上面第一點還是用人們的常識來駁斥對方的觀點。
下面第二點用人們不接受的事實來駁斥對方的觀點。你說有奶酪，重申你之前的執著，為什麼賣給別人牛奶的時候只收取牛奶的價錢，而不收取奶酪的價錢呢？只收取牛奶的價錢，不收取奶酪的價錢，明顯說明沒有奶酪。賣草馬，舉出類似的事情來證明。
下面第三點再次用人們不接受的事實來駁斥對方的觀點。世人因為沒有兒子，所以才要求娶妻子，舉出人們通常的做法。下面就駁斥『先有』的觀點。每一句都有兩種含義。用先有兒子來證明不是女兒。如果已經懷孕，那就是妻子了，怎麼能說是女兒呢？第二，如果說是女兒，下面用先是女兒來駁斥『先有兒子』的觀點。每一句有四種含義。一、重申用道理來否定。如果說是女兒，先有兒子的性質，所以應該是嫂子，這種說法是不對的。二、為什麼下面駁斥『有兒子』的性質，也應該有孫子，用過分推論來證明。如果女生了兒子，就有了兒子的性質，女兒中的兒子也應該有兒子，所以說有孫子。三、如果下面駁斥『有孫子』。恐怕對方爲了應對駁斥而同時提出有孫子，所以再次駁斥。如果有孫子，那麼兒子和孫子就是兄弟了。為什麼下面解釋。一、因為都是從腹中生出來的。四、因此下面總結說，沒有『先有』。因為有兒子的性質有前面的過失，所以我說沒有兒子。下面第四點用人們看不見的事實來駁斥『先有』。先就牛奶等責問對方為什麼看不見，其次就樹木責問。
【English Translation】 English version 2. If one cannot see the various objects in between, it proves that the eye-consciousness has not reached there. If it had reached, one should be able to see those objects. 3. Seeing fire without being burned proves that the eye-consciousness has not reached there. If it had reached, it should be burned. 4. Seeing objects from afar with doubt proves that the eye-consciousness has not reached there. If the eye-consciousness had reached, careful observation should lead to certainty, so why would doubt arise? 5. Being able to see things within crystal and other such objects proves that the eye-consciousness has not reached there. Next, we will further refute the claim that the eye-consciousness does not reach. Because the person refuted earlier likes to salvage their views, they say that although the eye-consciousness can pass through unobstructed places, light can also reach and see objects; but in obstructed places, the eye-consciousness cannot reach, yet one can still see objects. So now, to reiterate: if one can see objects without the eye-consciousness reaching, then a difficult question is posed below. If one can see objects without the eye-consciousness reaching, why can one only see things within crystal and not the colors outside the wall? Just like a person climbing a wall and seeing things outside the wall, if the eye-consciousness can reach and reach the wall, why can't one see the colors outside the wall? The above six sentences extensively refute the claim that the eye-consciousness reaches. Therefore, the following concludes that all of the above is incorrect. The first point above still uses common sense to refute the other party's view.
The second point below uses facts that people do not accept to refute the other party's view. You say there is cheese, reiterating your previous insistence, why do you only charge for the price of milk when selling milk to others, and not charge for the price of cheese? Only charging for the price of milk and not charging for the price of cheese clearly shows that there is no cheese. Selling grass horses, citing similar things to prove.
The third point below again uses facts that people do not accept to refute the other party's view. People seek to marry a wife because they have no son, citing people's usual practices. Below, we refute the view of 'having first'. Each sentence has two meanings. Using having a son first to prove that it is not a daughter. If already pregnant, then that is a wife, how can it be said to be a daughter? Second, if it is said to be a daughter, the following uses being a daughter first to refute the view of 'having a son first'. Each sentence has four meanings. 1. Reiterate using reason to deny. If it is said to be a daughter, having the nature of a son first, so she should be a sister-in-law, this statement is incorrect. 2. Why below refute the nature of 'having a son', there should also be a grandson, using excessive reasoning to prove. If a woman gives birth to a son, then she has the nature of a son, the son in the daughter should also have a son, so it is said to have a grandson. 3. If below refute 'having a grandson'. Fearing that the other party will simultaneously propose having a grandson in order to respond to the refutation, so refute again. If there is a grandson, then the son and grandson are brothers. Why below explain. 1. Because they are all born from the womb. 4. Therefore, the following concludes that there is no 'having first'. Because having the nature of a son has the previous faults, so I say there is no son. The fourth point below uses facts that people cannot see to refute 'having first'. First, question the other party about why they cannot see milk, etc., and secondly, question about trees.
。后類乳等。上來四段合為第一破其所執。
自下第二呵其妄取。明當服蘇今已患臭立喻呵責。言乳有酪亦復如是合喻呵責。知酪后出先生有想。
自下第三教其正義。文別有二。一明性非有。二眾生佛性不破壞下明性非無。前中有四。一喻說非有。喻別有三。文顯可知。二一切法本無有性法說非有。三舉前偈證成非有。四偈后釋義以顯非有。一切諸法因緣生滅泛明諸法非是本有。若眾生內有佛性者應有佛身。如我今者正明佛性本無非有。此說無果不言無因。問曰經說眾生身中有佛眼耳鼻舌身等如我不異。此說言無有何所以。釋言佛性有其二種。一法佛性。本有法體與佛無別。隱顯為異。如在礦金與出礦金多少無殊凈穢為異。二報佛性。本無法體。但于向前法佛性上有其方便可生之義。如礦中金有可造作莊嚴具義。亦如樹子不腐不壞有可生義。非先有樹已在子中。以余經說。是法佛性此經言無是法佛性不相乖反。
第二明性非無之中文別有四。初眾生性不破壞等法說明有。二如眾生中所有空下喻說明有。于中初明虛空是有。若使眾生無虛空下破無成有。以是義下引說證有。虛空界者是名虛空結空為有。三佛性如是合喻明有。四十住下就人分別。有四。一明佛性佛菩薩見。二非是下明非凡夫二乘所見
【現代漢語翻譯】 后類乳等。以上四段合在一起，是第一重破斥他們所執著的觀點。
從下面開始是第二重呵斥他們虛妄的取捨。說明應當服用酥油，現在卻已經厭惡其氣味，用比喻來呵責。說乳可以製成酪，也是同樣的道理，用比喻來呵責。知道酪是後來產生的，先前有（乳的）想法。
從下面開始是第三重教導他們正確的義理。文句上分為兩部分。一是說明佛性並非實有。二是『眾生佛性不破壞』以下，說明佛性並非虛無。前面一部分中有四點。一是比喻說明佛性非有。比喻中又分為三點，文句顯而易見。二是『一切法本無有性』，用佛法來說明佛性非有。三是引用前面的偈頌來證明佛性非有。四是偈頌之後解釋義理來彰顯佛性非有。『一切諸法因緣生滅』，泛泛地說明諸法並非本來就有的。如果眾生內心有佛性，就應該有佛身，就像我現在這樣，正是說明佛性本來就沒有，並非實有。這裡說的是沒有果，而不是沒有因。有人問：經書上說眾生身中有佛眼、耳、鼻、舌、身等，和我沒有什麼不同。這裡卻說沒有，是什麼原因呢？解釋說：佛性有兩種。一是法佛性（Dharma-buddhatā），本來就具有法的本體，與佛沒有什麼區別，只是隱沒和顯現不同而已。就像礦中的金子和開採出來的金子，數量上沒有差別，只是純凈和污穢不同。二是報佛性（saṃbhoga-buddhatā），本來沒有法的本體，只是在前面的法佛性上有可以產生的意義。就像礦中的金子有可以製造莊嚴器具的意義，也像樹的種子不腐爛不壞，有可以生長的意義，而不是先有樹已經在種子中。因為其他經書上說的是法佛性，這部經書上說沒有的是法佛性，兩者並不矛盾。
第二部分說明佛性並非虛無，文句上分為四點。首先是『眾生性不破壞』等，用佛法來說明佛性是有的。二是『如眾生中所有空』以下，用比喻來說明佛性是有的。其中首先說明虛空是有的。『若使眾生無虛空』以下，通過破斥沒有來成就有的觀點。『以是義』以下，引用佛說來證明虛空是有的。『虛空界者是名虛空』，總結虛空是有的。三是『佛性如是』，用比喻來說明佛性是有的。四是『十住』以下，就人來分別。分為四點。一是說明佛性是佛和菩薩所見的。二是『非是』以下，說明不是凡夫和二乘（Śrāvaka and Pratyekabuddha）所見的。
【English Translation】 After the analogy of milk, etc. The above four sections together form the first refutation of their attachments.
From below is the second rebuke of their false grasping. It clarifies that one should consume ghee (clarified butter), but now they are disgusted by its smell, using a metaphor to rebuke them. It says that milk can be made into cheese, and the same principle applies, using a metaphor to rebuke them. They know that cheese is produced later, and previously there was the thought of (milk).
From below is the third teaching of the correct meaning. The text is divided into two parts. The first is to clarify that Buddha-nature is not existent. The second is 'The Buddha-nature of sentient beings is not destroyed' below, clarifying that Buddha-nature is not non-existent. The first part has four points. The first is to use a metaphor to explain that it is not existent. The metaphor is divided into three points, which are clear in the text. The second is 'All dharmas originally have no nature,' using Dharma to explain that it is not existent. The third is to cite the previous verse to prove that it is not existent. The fourth is to explain the meaning after the verse to reveal that it is not existent. 'All dharmas arise and cease due to conditions,' generally explaining that all dharmas are not originally existent. If sentient beings have Buddha-nature within, they should have a Buddha-body, just like I do now, which precisely explains that Buddha-nature is originally non-existent, not existent. This speaks of no result, not no cause. Someone asks: The scriptures say that sentient beings have Buddha-eyes, ears, nose, tongue, body, etc., which are no different from mine. But here it says there is none, what is the reason? It is explained that there are two kinds of Buddha-nature. The first is Dharma-buddhatā (法佛性), which originally has the substance of Dharma and is no different from the Buddha, only differing in concealment and manifestation. Like gold in the mine and gold extracted from the mine, there is no difference in quantity, only in purity and impurity. The second is Saṃbhoga-buddhatā (報佛性), which originally has no substance of Dharma, but has the meaning of being able to arise on the previous Dharma-buddhatā. Like gold in the mine having the meaning of being able to make ornaments, and like the seed of a tree not rotting or decaying, having the meaning of being able to grow, not that the tree already exists in the seed. Because other scriptures speak of Dharma-buddhatā, and this scripture says there is no Dharma-buddhatā, the two are not contradictory.
The second part explains that Buddha-nature is not non-existent, and the text is divided into four points. The first is 'The nature of sentient beings is not destroyed,' etc., using Dharma to explain that it exists. The second is 'Like the emptiness in sentient beings' below, using a metaphor to explain that it exists. Among them, the first clarifies that emptiness exists. 'If sentient beings have no emptiness' below, achieving the view of existence by refuting non-existence. 'With this meaning' below, citing the Buddha's words to prove that emptiness exists. 'The realm of emptiness is called emptiness,' concluding that emptiness exists. The third is 'Buddha-nature is like this,' using a metaphor to explain that it exists. The fourth is 'Ten Dwellings' below, distinguishing based on people. Divided into four points. The first is to clarify that Buddha-nature is seen by Buddhas and Bodhisattvas. The second is 'It is not' below, clarifying that it is not seen by ordinary people and Śrāvakas and Pratyekabuddhas (二乘).
。三是故下明不見損。四見佛性下明見知益。
自下第五師子以其緣正二因證性本有如來對破。師子先問。眾生有性如乳中酪自立有義。若乳無酪云何佛說有二因等破無成有。虛空無性故無緣因舉無顯有。佛破有三。一就喻破有。二就法破有。第三雙就法喻破有。初中三番。第一如來對問正破。若使乳中定有酪者何須緣因待緣方有明知本無。
第二師子乘言救有如來難破。師子初言以有性故故須緣因總立有義。何以下釋。為欲明見故須緣因。初先法說。次以喻顯。喻別有三。乳中下合。是故下結。是故雖有要須了因結明須了。以是義故先有酪性結成有酪。下佛破之。文別有二。一約性酪徴立性了。二若是了因復下須下難破性了成無性酪。前中初言若使乳中有酪性者牒其所立。即是了因徴立性了。乳中既得有其性酪。酪由了有。明知乳中即有性了。
就后難破性了之中文別有四。初若是了因復何須了以內徴外。乳中先自有其了因何須乳外醪暖爲了。此即以外破內。現見要須外事了因明知乳內先無性了。性了既無烏有性酪。
二若是了因性是了下徴令自了。徴相云何。若是乳中所有了因性是了者常應自了。使人眼見不能自了。使人眼見明性非了。既無性了寧有性酪。三若是不了何能了他難破了他
【現代漢語翻譯】 現代漢語譯本：三是故下文說明不見佛性造成的損失。四是見佛性下文說明見佛性帶來的益處。
從下文開始，第五位師子（Sizi，指獅子吼菩薩）以緣因和正因這兩種原因來證明自性本有，如來（Rulai，指佛陀）則進行駁斥。師子首先提問：眾生具有佛性，就像牛奶中含有酪一樣，這是自立的固有之義。如果牛奶中沒有酪，為何佛陀又說有二因等，從而破除無中生有的觀點？虛空沒有自性，所以沒有緣因，這是舉無以顯有。佛陀從三個方面駁斥有：一是就比喻駁斥有，二是就法理駁斥有，三是同時就法理和比喻駁斥有。最初的部分分為三段。第一段是如來通過對問進行正面駁斥：如果牛奶中一定有酪，為何還需要緣因，等待條件才能產生？這明顯說明酪原本不存在。
第二段是師子用言語來挽救有，如來則用難題來駁斥。師子首先說，因為有自性，所以需要緣因，總的來說是確立有的觀點。接下來進行解釋：爲了能夠清楚地看見，所以需要緣因。首先用法理來說明，然後用比喻來顯現。比喻分為三個部分，乳中下文進行總結。是故下文進行總結：因此，即使有（酪性），也必須要了因，總結說明必須要了因。因為這個道理，所以先有酪性，總結成有酪。下文是佛陀對此進行駁斥。文段分為兩個部分：一是通過酪的自性來徵詢確立自性了因，二是如果說是了因，那麼下文則用需要來為難，駁斥自性了因，從而證明沒有自性酪。前一部分中，首先說如果牛奶中有酪的自性，這是引用他所確立的觀點。這就是了因，徵詢確立自性了因。牛奶中既然已經有了酪的自性，酪是通過了因才有的。明顯說明牛奶中就有了自性了因。
在後面駁斥自性了因的文段中，分為四個部分。首先，如果說是了因，又何必需要了因？用內在的來徵詢外在的。牛奶中如果先自有其了因，為何還需要牛奶之外的醪暖來爲了因？這就是用外在的來駁斥內在的。現在看到必須要外在的事物作爲了因，明顯說明牛奶內部原本沒有自性了因。既然沒有自性了因，哪裡會有自性酪？
第二，如果說是了因，自性就是了因，徵詢讓他自己明白。徵詢的相狀是怎樣的？如果牛奶中所有的了因，自性就是了因，那麼應該經常自己明白。使人眼見，不能自己明白。使人眼見，說明自性不是了因。既然沒有自性了因，哪裡會有自性酪？第三，如果不是了因，怎麼能夠使他明白？用難題來駁斥他了因。
【English Translation】 English version: Three, the following explains the loss caused by not seeing the Buddha-nature. Four, 'seeing the Buddha-nature' below explains the benefits of seeing the Buddha-nature.
From here onwards, the fifth Sizi (Shishi Hou Bodhisattva) uses the two causes of condition and direct cause to prove that the self-nature inherently exists, and the Tathagata (Buddha) refutes it. Sizi first asks: Sentient beings have Buddha-nature, just like milk contains cheese, which is a self-established inherent meaning. If there is no cheese in milk, why does the Buddha say that there are two causes, etc., thereby refuting the view of creating something from nothing? Emptiness has no self-nature, so there is no conditional cause, which is using non-existence to reveal existence. The Buddha refutes existence from three aspects: first, refuting existence based on analogy; second, refuting existence based on Dharma; and third, refuting existence based on both Dharma and analogy. The initial part is divided into three sections. The first section is the Tathagata refuting directly through questioning: If there is definitely cheese in milk, why is a conditional cause needed, waiting for conditions to arise? This clearly shows that cheese did not exist originally.
The second section is Sizi using words to salvage existence, and the Tathagata uses difficulties to refute it. Sizi first says that because there is self-nature, a conditional cause is needed, generally establishing the view of existence. The following explains: In order to see clearly, a conditional cause is needed. First, explain using Dharma, then reveal using analogy. The analogy is divided into three parts, with the 'in milk' section summarizing. The 'therefore' section summarizes: Therefore, even if there is (cheese-nature), a complete cause is still necessary, summarizing that a complete cause is necessary. Because of this reason, there is first cheese-nature, summarizing into having cheese. The following is the Buddha refuting this. The text is divided into two parts: first, inquiring about establishing self-nature complete cause through the self-nature of cheese; second, if it is said to be a complete cause, then the following uses 'need' to challenge, refuting self-nature complete cause, thereby proving that there is no self-nature cheese. In the previous part, it first says that if there is cheese-nature in milk, this is quoting what he established. This is the complete cause, inquiring about establishing self-nature complete cause. Since there is already cheese-nature in milk, cheese is obtained through the complete cause. It clearly shows that there is self-nature complete cause in milk.
In the section that refutes self-nature complete cause later, it is divided into four parts. First, if it is said to be a complete cause, why is a complete cause needed again? Using the internal to inquire about the external. If milk already has its own complete cause, why is external warmth needed as a complete cause? This is using the external to refute the internal. It is now seen that external things are necessary as a complete cause, clearly showing that there was originally no self-nature complete cause inside the milk. Since there is no self-nature complete cause, where would there be self-nature cheese?
Second, if it is said to be a complete cause, self-nature is the complete cause, inquiring to let him understand himself. What is the appearance of inquiry? If all the complete causes in milk, self-nature is the complete cause, then it should always understand itself. Making people see with their eyes, it cannot understand itself. Making people see with their eyes shows that self-nature is not the complete cause. Since there is no self-nature complete cause, where would there be self-nature cheese? Third, if it is not a complete cause, how can it make him understand? Using difficulties to refute his complete cause.
。難相云何。乳中了因不能自了。何能了他乳中之酪令其性有。
四若言了因有二種下難破俱了。云何難破。乳中性了能自顯了能復了他。乳中之酪義無斯理。文中初言若了有二自了了他是義不然舉以直非。了因一法雲何有二以理徴責。若有二下將乳類破。若有二者乳亦應二準了責之。責之云何。乳中了因得有自了了他二種。乳亦應二。一者有自性之酪。二有了因所了之酪。若乳無二云何了因而獨有二以乳破了。乳中既無兩種之酪云何乳中獨有二了。了無二故不能自了亦不了他。何能了他乳中性酪令其有乎。此第二番。
第三師子乘言救義。如世人言我共八人自數數他。了因亦爾自了了他。下佛對破。了因若爾則非了因準喻破了。了因同彼我共八人故曰若爾。自色不能自數數他。了因同彼不能自了亦不了他何成了因。是故說言則非了因。何以下釋。數者能數自色他色故得言八辯其數相。標牒數者智慧能數。自色他色是其所數。就所數中自色為一他色有七故名為八。次定是非。而此八中自己色性不能辯了己體為一他色為七名無了相。此顯非也。無了相故要須智性乃數自他此彰是也。下約破了。是此了因同。其自色不能自數及數他故。不能自了亦不了他。上來第一就喻破有。自下第二就法破有。句別有四。一
【現代漢語翻譯】 現代漢語譯本： 難相（難以理解之處）是什麼呢？乳中的了因（lyan，能幫助顯現的條件）不能自己顯現，又怎麼能使乳中的酪（lào，奶酪）顯現出來，並讓它具有這種性質呢？
四、如果說「了因有兩種」，下面就用「難破俱了（難以同時成立）」來反駁。如何反駁呢？乳中的自性顯現，能夠自己顯現，又能夠使其他顯現嗎？乳中之酪的道理沒有這樣的說法。文中一開始就說，如果了因有兩種，既能自己顯現又能使其他顯現，這種說法是不對的，直接否定了這種說法。了因只有一種，怎麼會有兩種呢？這是用道理來責問。如果說有兩種，下面就用乳酪來類比反駁。如果說有兩種，那麼乳酪也應該有兩種，按照了因的說法來責問。如何責問呢？乳中的了因能夠自己顯現，也能使其他顯現，那麼乳酪也應該有兩種。一種是具有自性的酪，另一種是通過了因顯現的酪。如果乳酪沒有兩種，為什麼了因卻有兩種呢？這是用乳酪來反駁了因。乳中既然沒有兩種酪，為什麼乳中卻有兩種了因呢？因爲了因沒有兩種，所以不能自己顯現，也不能使其他顯現。又怎麼能使乳中的自性酪顯現出來，並讓它具有這種性質呢？這是第二番反駁。
第三、師子乘（人名）用譬喻來挽救這種說法。就像世人說『我與八個人在一起，自己數自己，也數別人』，了因也是這樣，既能自己顯現，也能使其他顯現。下面佛陀反駁說，如果了因是這樣，那就不是了因了，用譬喻來反駁了因。了因就像『我與八個人』一樣，所以說『如果了因是這樣』。自己的色（身體）不能自己數，也不能數別人，了因也像這樣，不能自己顯現，也不能使其他顯現，又怎麼能成爲了因呢？所以說『那就不是了因了』。為什麼呢？下面解釋說，數者（能數的人）能夠數自己的色，也能數別人的色，所以才能說出八這個數字，辨別出數的相狀。標牒（表明）數者（能數的人）的智慧能夠數。自己的色和別人的色是所數的對象。在所數的對象中，自己的色是一個，別人的色有七個，所以叫做八。接下來確定是非。而這八個之中，自己的色性不能辨別自己是一個，別人的色是七個，這就叫做沒有了相（不能辨別）。這表明了非。因為沒有了相，所以必須要有智性才能數自己和別人，這彰顯了是。下面用這個道理來反駁了因。這個了因就像自己的色一樣，不能自己數，也不能數別人，所以不能自己顯現，也不能使其他顯現。上面第一點是用譬喻來反駁了因的存在。從『自下』開始是第二點，從法理上反駁了因的存在。句子分別有四層意思。一
【English Translation】 English version: What is the difficulty in understanding? The 'liao yin' (了因, the enabling cause) within the milk cannot manifest itself. How can it then cause the 'lao' (酪, cheese) within the milk to manifest and possess that nature?
Four, if it is said that 'liao yin' has two types, the following refutation will address the impossibility of both existing simultaneously. How is this refuted? Can the inherent nature within the milk manifest itself, and also cause other things to manifest? The principle of 'lao' within the milk does not have such a concept. The text initially states that if 'liao yin' has two types, capable of self-manifestation and causing other things to manifest, this statement is incorrect, directly negating it. 'Liao yin' is a single principle; how can it have two types? This is a questioning based on reason. If there are two types, the following uses cheese as an analogy for refutation. If there are two types, then cheese should also have two types, questioning according to the statement about 'liao yin'. How is it questioned? The 'liao yin' within the milk can manifest itself and also cause other things to manifest, then cheese should also have two types. One is cheese with inherent nature, and the other is cheese manifested through 'liao yin'. If cheese does not have two types, why does 'liao yin' have two types? This uses cheese to refute 'liao yin'. Since there are not two types of cheese in the milk, why are there two types of 'liao yin' in the milk? Because 'liao yin' does not have two types, it cannot manifest itself, nor can it cause other things to manifest. How can it then cause the inherent nature of cheese in the milk to manifest and possess that nature? This is the second refutation.
Third, Shi Zi Cheng (師子乘, a name) uses a metaphor to salvage this argument. Just as people say, 'I am with eight people, counting myself and counting others,' 'liao yin' is also like this, able to manifest itself and also cause other things to manifest. The Buddha refutes below, saying that if 'liao yin' is like this, then it is not 'liao yin', using the metaphor to refute 'liao yin'. 'Liao yin' is like 'I am with eight people,' hence the saying 'if 'liao yin' is like this.' One's own 'se' (色, form/body) cannot count itself, nor can it count others. 'Liao yin' is also like this, unable to manifest itself or cause other things to manifest. How can it then become 'liao yin'? Therefore, it is said 'then it is not 'liao yin'.' Why? The following explains that the counter (數者, the one who counts) can count their own 'se' and also count others' 'se', so they can say the number eight and distinguish the appearance of the count. 'Biao die' (標牒, indicating) that the wisdom of the counter can count. One's own 'se' and others' 'se' are the objects being counted. Among the objects being counted, one's own 'se' is one, and others' 'se' are seven, so it is called eight. Next, determine right and wrong. Among these eight, one's own 'se' nature cannot distinguish that oneself is one and others are seven, this is called not having 'liao xiang' (了相, the ability to discern). This shows the wrong. Because there is no 'liao xiang', there must be wisdom to count oneself and others, this highlights the right. Below, this principle is used to refute 'liao yin'. This 'liao yin' is like one's own 'se', unable to count itself or count others, so it cannot manifest itself or cause other things to manifest. The first point above uses a metaphor to refute the existence of 'liao yin'. Starting from 'zi xia' (自下), the second point refutes the existence of 'liao yin' from the principle of Dharma. The sentences have four layers of meaning. One
一切眾生有佛性性何故修習無量功德難破有性此名佛果為佛性性。眾生身中已有佛果何須修習。二若言修習是了因者已同酪壞難破須了。師子立意性體雖有須修了之令現。故舉破之。已同酪壞指同。前酪前酪喻中若有性酪應有性了。若性是了何須外緣以爲了因。破此同彼名同酪壞。三若言因中定有果下重破有性成上初句。若言因中定有果者戒定智慧則無增長以理正破。前初句中有不須修。此句之中有無增長。左右言耳。我見世人本無漸增舉見驗非。四若言師教是了因下重破能了成前第二。若言師教是了因者舉其能了。前第二中行為能了。此說師教以為能了。言左右耳。當受教時受者未有戒定智慧辯其道理。始聞未行是故未有若是了因應了未有云何乃了戒定智慧令得增長就之設難。難意云何。若彼師教是其了因正應了向所未有者戒定智慧今其使有。云何乃了性戒定慧令得增長。問曰上來何曾說有性戒定慧而為此難。彼立因中所有果性即是自性戒定智慧故為此難。
自下第三雙就法喻破其本有。有二問答。初師子門。若了因無雲何得名有乳有酪以理直請。下佛答之。先立三答。次辯其相。舉后答前名為轉答。默止令解說為默答。異法相併令疑舍取名為疑答。指文可知下。就三中初門對門我今轉答總以標示。如世人言
【現代漢語翻譯】 現代漢語譯本 一切眾生皆具佛性（Buddha-nature），既然如此，為何還需要修習無量的功德，難以破除這種『有性』的觀念，並稱之為佛果（Buddha-fruit），認為這是佛性（Buddha-nature）的本性呢？ 如果說眾生的身中已經具有佛果（Buddha-fruit），那又何須修習呢？ 二、如果說修習是爲了『了因』（cause for understanding），那就如同已經變壞的乳酪，難以破除，還需要去了解嗎？ 有人會說，師子（lion）的本性中雖然具有（佛性），但需要通過修習才能顯現出來。所以舉出這個例子來反駁。 『已同酪壞』指的是如同前面的乳酪的比喻，如果在乳酪的比喻中，如果說（佛）性是已經存在的，那麼（佛）性的顯現也應該是已經存在的。如果（佛）性本身就是『了』（understanding），那又何須外在的因緣來作為『了因』（cause for understanding）呢？破斥這種觀點，就如同乳酪已經變壞的比喻。 三、如果說在『因』（cause）中必定存在『果』（effect），下面進一步破斥『有性』（existing nature）的觀點，從而成就前面的第一句話（一切眾生有佛性性何故修習）。如果說在『因』（cause）中必定存在『果』（effect），那麼戒（precepts）、定（concentration）、智慧（wisdom）就不會有增長，這是從道理上進行正面破斥。前面第一句話中包含了『不需要修習』的含義，而這句話中包含了『沒有增長』的含義，只是從不同的角度來說而已。我看到世人本來沒有（戒定慧），然後逐漸增長，舉出我所見到的事實來驗證這種觀點的錯誤。 四、如果說老師的教導是『了因』（cause for understanding），下面進一步破斥『能了』（that which understands），從而成就前面的第二句話（何須修習）。如果說老師的教導是『了因』（cause for understanding），那麼就舉出『能了』（that which understands）的例子。前面的第二句話中，行為是『能了』（that which understands），這裡說老師的教導是『能了』（that which understands），只是從不同的角度來說而已。當接受教導的時候，接受教導的人還沒有戒（precepts）、定（concentration）、智慧（wisdom），來辨別其中的道理。剛開始聽聞教導而沒有實踐，所以還沒有（戒定慧），如果老師的教導是『了因』（cause for understanding），就應該瞭解那些還沒有的戒（precepts）、定（concentration）、智慧（wisdom），現在卻使已經具有的（佛）性、戒（precepts）、定（concentration）、智慧（wisdom）得到增長，就此提出疑問。疑問的含義是什麼呢？如果老師的教導是『了因』（cause for understanding），就應該瞭解那些還沒有的戒（precepts）、定（concentration）、智慧（wisdom），現在卻使已經具有的（佛）性、戒（precepts）、定（concentration）、智慧（wisdom）得到增長。 有人會問：上面什麼時候說過有『性戒定慧』（inherent precepts, concentration, and wisdom）而提出這樣的疑問呢？他們所立的『因』（cause）中所有的『果』（effect）的本性，就是自性（own-nature）的戒（precepts）、定（concentration）、智慧（wisdom），所以才提出這樣的疑問。 從下面開始，第三部分從法（dharma）和比喻（simile）兩個方面來破斥『本有』（inherently existing）的觀點。分為兩個問答。首先是師子（lion）的提問：如果『了因』（cause for understanding）不存在，那怎麼能說有乳（milk）有酪（curd）呢？這是用道理直接提出的疑問。 下面是佛（Buddha）的回答。首先提出三種回答的方式，然後辨別其中的相狀。用後面的回答來回答前面的問題，稱為『轉答』（answering by shifting the topic）。沉默不語，讓對方自己理解，稱為『默答』（answering by silence）。用不同的法相併列，讓對方捨棄疑惑，稱為『疑答』（answering by doubt）。其中的含義可以參考經文，下面就從這三種回答方式中的第一種開始，針對前面的問題，我將用『轉答』（answering by shifting the topic）的方式來總括地進行回答。例如世人所說：
【English Translation】 English version Since all sentient beings possess Buddha-nature (Buddha-nature), why is it necessary to cultivate immeasurable merits and difficult to break through this notion of 'existing nature,' which is called the Buddha-fruit (Buddha-fruit), considering it the inherent nature of Buddha-nature (Buddha-nature)? If sentient beings already possess the Buddha-fruit (Buddha-fruit) within them, then what need is there for cultivation? 2. If it is said that cultivation is for the 'cause for understanding' (了因), then it is like already spoiled cheese, difficult to break through, and still needing to be understood? Some might say that although the nature of a lion (lion) inherently possesses (Buddha-nature), it needs to be manifested through cultivation. Therefore, this example is given to refute it. 'Already spoiled cheese' refers to the analogy of the cheese mentioned earlier. In the analogy of the cheese, if it is said that (Buddha) nature already exists, then the manifestation of (Buddha) nature should also already exist. If (Buddha) nature itself is 'understanding,' then what need is there for external conditions to serve as the 'cause for understanding' (了因)? Refuting this view is like the analogy of the cheese already being spoiled. 3. If it is said that the 'effect' (果) must exist within the 'cause' (因), then the following further refutes the view of 'existing nature' (existing nature), thereby accomplishing the first sentence mentioned earlier (一切眾生有佛性性何故修習). If it is said that the 'effect' (果) must exist within the 'cause' (因), then precepts (戒), concentration (定), and wisdom (智慧) will not increase, which is a direct refutation from the perspective of reason. The first sentence mentioned earlier contains the meaning of 'no need for cultivation,' while this sentence contains the meaning of 'no increase,' simply from different perspectives. I see that people initially do not have (precepts, concentration, and wisdom) and then gradually increase, citing what I have seen to verify the error of this view. 4. If it is said that the teacher's teachings are the 'cause for understanding' (了因), then the following further refutes 'that which understands' (能了), thereby accomplishing the second sentence mentioned earlier (何須修習). If it is said that the teacher's teachings are the 'cause for understanding' (了因), then an example of 'that which understands' (能了) is given. In the second sentence mentioned earlier, behavior is 'that which understands' (能了), while here it is said that the teacher's teachings are 'that which understands' (能了), simply from different perspectives. When receiving teachings, the receiver does not yet have precepts (戒), concentration (定), and wisdom (智慧) to discern the principles within them. Initially hearing the teachings without practice, there is still no (precepts, concentration, and wisdom). If the teacher's teachings are the 'cause for understanding' (了因), then it should understand those precepts (戒), concentration (定), and wisdom (智慧) that do not yet exist, but now it causes the already existing (Buddha) nature, precepts (戒), concentration (定), and wisdom (智慧) to increase, thereby raising a question. What is the meaning of the question? If the teacher's teachings are the 'cause for understanding' (了因), then it should understand those precepts (戒), concentration (定), and wisdom (智慧) that do not yet exist, but now it causes the already existing (Buddha) nature, precepts (戒), concentration (定), and wisdom (智慧) to increase. Someone might ask: When was it mentioned above that there are 'inherent precepts, concentration, and wisdom' (性戒定慧) to raise such a question? The nature of all 'effects' (果) within the 'cause' (因) that they establish is the own-nature (自性) of precepts (戒), concentration (定), and wisdom (智慧), which is why such a question is raised. From below, the third part refutes the view of 'inherently existing' (inherently existing) from both the aspects of dharma (dharma) and simile (simile). It is divided into two questions and answers. First is the lion's (lion) question: If the 'cause for understanding' (了因) does not exist, then how can it be said that there is milk (milk) and curd (curd)? This is a question raised directly using reason. Below is the Buddha's (Buddha) answer. First, three ways of answering are proposed, and then the characteristics within them are discerned. Using the later answer to answer the earlier question is called 'answering by shifting the topic' (轉答). Remaining silent and allowing the other party to understand on their own is called 'answering by silence' (默答). Juxtaposing different dharma characteristics and allowing the other party to abandon doubts is called 'answering by doubt' (疑答). The meaning within them can be referred to in the scriptures. Below, starting from the first of these three ways of answering, in response to the previous question, I will use the method of 'answering by shifting the topic' (轉答) to answer in a comprehensive manner. For example, what people say:
有乳有酪以定得故得名有者就喻轉答。牛食水草定得乳故說言有乳。有乳之者定得酪故名為有酪。佛性亦爾有生有性以當見故就法轉答。
下師子吼重複設難。佛說不然牒說總非。下廣顯非。文別有三。初過去已滅未來未到云何名有總難法喻。現若不有正得名無雲何乃言當有名有。此正難當過去類之。二若言下別難前喻。若言當有是義不然牒喻以非。如世間人見無兒息便言無子舉事類徴。世人無兒正得言無不得言有。乳中無酪正可說無。云何說言當有名有。三一切生下別難上法。一切眾生現無佛性正可說無雲何言有。
下佛答之。于中初先泛立有義。后就答問。就立有中正明當有通論過去。文別有四。一明過有。如橘從芽其生異一切甘甜。熟已乃酢酢由本子故名過有。二明當有。如種胡麻預說有油。三重明過有。如人罵王多年受殃。四重明當有。如問陶師預答有瓶。上來立有。下就答難。乳中有酪就喻以答。眾生性下就法以答。佛性如是略明當有。欲見已下廣顯當有。欲見佛性應當觀察時節形色。是故我說一切有者未來凈身得見佛性。是故名為時節形色。
上來第一就其乳酪轉變因果破定有性。自下第二就其樹子相生因果破其有性。文別有三。一師子吼當相立者如來對破。二如佛說二種因下師子以
【現代漢語翻譯】 現代漢語譯本： 『有乳有酪』（牛奶和凝乳）以確定能夠得到為依據，所以叫做『有』，這是就比喻轉換來回答。牛吃了水草，確定能夠產奶，所以說『有乳』。有了牛奶，確定能夠得到凝乳，所以叫做『有酪』。佛性也是這樣，有產生有本性，因為將來能夠見到，這是就佛法轉換來回答。
下面是師子吼菩薩重複設問。佛說不對，這是對前面所說全部否定。下面廣泛地顯示否定。文義上分為三部分。第一，過去已經滅亡，未來尚未到來，為什麼說『有』，這是總的從法和比喻兩方面進行詰難。現在如果沒有，正好可以叫做『無』，為什麼說將來會有而叫做『有』。這是從時間上對『當有』進行詰難，類似於對過去情況的詰難。第二，『若言』（如果說）以下，分別詰難前面的比喻。如果說將來會有，這種說法是不對的，這是引用比喻來否定。比如世間人看到沒有兒子，就說沒有兒子，這是舉出事例來驗證。世人沒有兒子，正好可以說沒有，不能說有。牛奶中沒有凝乳，正好可以說沒有。為什麼說將來會有而叫做『有』。第三，『一切生』（一切眾生）以下，分別詰難上面的佛法。一切眾生現在沒有佛性，正好可以說沒有，為什麼說有。
下面是佛的回答。其中首先泛泛地確立『有』的意義。然後就問題進行回答。在確立『有』的意義中，正面闡明『當有』，普遍地論述過去。文義上分為四部分。第一，闡明過去『有』。比如橘子從幼芽生長，它的生長不同於一切甘甜的果實。成熟后就變酸，變酸是由於原本的種子，所以叫做過去『有』。第二，闡明將來『有』。比如種植胡麻，預先就說會有油。第三，再次闡明過去『有』。比如有人謾罵國王，多年後會受到懲罰。第四，再次闡明將來『有』。比如詢問陶工，預先回答說會有瓶子。上面是確立『有』的意義。下面就詰難進行回答。牛奶中有凝乳，這是就比喻進行回答。『眾生性』（眾生的本性）以下，這是就佛法進行回答。佛性就是這樣，簡略地闡明將來『有』。『欲見』（想要見到）以下，廣泛地顯示將來『有』。想要見到佛性，應當觀察時節和形色。因此我說一切『有』，將來清凈的身體能夠見到佛性。因此叫做時節和形色。
上面第一部分，就牛奶凝乳的轉變因果，破斥了『定有』的性質。從下面第二部分開始，就樹木果實的相生因果，破斥了『有』的性質。文義上分為三部分。第一，師子吼菩薩確立『當相』，如來佛進行對破。第二，『如佛說二種因』（如佛所說兩種因）以下，師子吼菩薩以
【English Translation】 English version: 『Having milk and having cheese』 is named 『having』 because it is determined that they can be obtained, which is answering by analogy. Because cows eat grass and water, it is determined that they can produce milk, so it is said 『having milk』. Having milk, it is determined that cheese can be obtained, so it is named 『having cheese』. The Buddha-nature is also like this, having arising and having nature, because it will be seen in the future, which is answering by Dharma.
Below, the Lion's Roar Bodhisattva repeats the question. The Buddha says it is not so, which is a total negation of what was said before. Below, it is widely shown to be incorrect. In terms of meaning, it is divided into three parts. First, the past has already perished, and the future has not yet arrived, so why say 『having』? This is a general challenge from both Dharma and analogy. If it does not exist now, it can rightly be called 『non-existence』, so why say that it will exist in the future and call it 『having』? This is a challenge to 『future existence』 from the perspective of time, similar to the challenge to the past situation. Second, 『If saying』 below, separately challenges the previous analogy. If saying that it will exist in the future, this statement is incorrect, which is refuting by citing analogy. For example, when people in the world see that there are no sons, they say there are no sons, which is giving an example to verify. If people in the world have no sons, it can rightly be said that there are none, and it cannot be said that there are. If there is no cheese in the milk, it can rightly be said that there is none. Why say that it will exist in the future and call it 『having』? Third, 『All beings』 below, separately challenges the above Dharma. All beings do not have Buddha-nature now, so it can rightly be said that there is none, so why say there is.
Below is the Buddha's answer. Among them, first, the meaning of 『having』 is generally established. Then, the question is answered. In establishing the meaning of 『having』, 『future existence』 is positively explained, and the past is universally discussed. In terms of meaning, it is divided into four parts. First, clarifying the past 『having』. For example, an orange grows from a sprout, and its growth is different from all sweet fruits. After it matures, it becomes sour, and the sourness is due to the original seed, so it is called past 『having』. Second, clarifying the future 『having』. For example, when planting sesame, it is predicted that there will be oil. Third, clarifying the past 『having』 again. For example, if someone scolds the king, they will be punished many years later. Fourth, clarifying the future 『having』 again. For example, when asking a potter, the answer is predicted that there will be a bottle. The above is establishing the meaning of 『having』. Below, the challenge is answered. There is cheese in the milk, which is answering by analogy. 『The nature of beings』 below, which is answering by Dharma. The Buddha-nature is like this, briefly clarifying the future 『having』. 『Wanting to see』 below, widely shows the future 『having』. Wanting to see the Buddha-nature, one should observe the time and form. Therefore, I say that all 『having』, the pure body in the future can see the Buddha-nature. Therefore, it is called time and form.
The first part above, based on the transformation cause and effect of milk and cheese, refutes the nature of 『fixed existence』. Starting from the second part below, based on the mutual generation cause and effect of trees and fruits, refutes the nature of 『having』. In terms of meaning, it is divided into three parts. First, the Lion's Roar Bodhisattva establishes 『the appearance』, and the Tathagata refutes it. Second, 『As the Buddha said two kinds of causes』 below, the Lion's Roar Bodhisattva uses
其緣正二因證性本有佛破明無。三若尼拘無性何不出油下師子以其不生異證性本有佛破明無。初中師子先立有義。一切無性云何而得阿耨菩提。以因故得。因謂佛性法說明有。一切無性云何而得破無成有。以因故得明有非無。何等因下出其因體。若尼拘下喻說明有。喻中尼拘正立其喻。如瞿曇下轉喻顯喻。尼拘陀子亦如是下合喻顯喻。如世尊下帖喻顯喻明有佛性。佛性如是合喻明者。下佛且就尼拘之喻以破其有。汝言子中有尼拘陀是義不然牒以總非。如其有者何故不見略以徴破。如世間下廣以徴破。于中先舉世間八種不見因緣。次明尼拘不同彼八責其不見。若言細下遮其同義。初先正破。本無粗下以理教示。破中若言細障不見是義不然牒以總非。人謂子中尼拘陀樹同前第五細故不見。亦同第六障故不見。故牒非之。何以下釋。先徴后辯。樹相粗等破前細也。子中之樹必具根莖枝葉等事故言相粗。若言性細云何增長遮其救義。恐其宣說性細事粗故為此遮。若障不見常應不見破前障也。汝立性樹障亦應性有性障故常應不見。下教示中本無粗相今則見等明粗本無。本無見性今則見等明見本無。子亦如是本無樹下類以教之。所生之樹同粗同見本無今有竟有何咎。
自下第二師子以其緣正二因證有本性佛破明無。師子初言
【現代漢語翻譯】 現代漢語譯本： 其緣正二因證性本有佛破明無：這是用緣因和正因兩種原因來證明自性本有佛性，從而破斥認為沒有佛性的觀點。 三若尼拘無性何不出油下師子以其不生異證性本有佛破明無：第三，如果尼拘陀（榕樹）沒有自性，為何不能榨出油？下文的師子（比喻辯論者）用不生油這種不同的例子來證明自性本有，從而破斥認為沒有佛性的觀點。 初中師子先立有義：首先，師子先確立『有』的觀點。 一切無性云何而得阿耨菩提（無上正等正覺）：如果一切事物都沒有自性，又如何能夠證得阿耨菩提？ 以因故得：因為有因的緣故才能證得。 因謂佛性法說明有：這裡所說的『因』，指的是佛性，用佛性的法來說明『有』。 一切無性云何而得破無成有：如果一切事物都沒有自性，又如何能夠破斥『無』而成就『有』呢？ 以因故得明有非無：因為有因的緣故，所以能夠證明『有』而不是『無』。 何等因下出其因體：什麼樣的因呢？下面就闡述這個因的本體。 若尼拘下喻說明有：如果尼拘陀（榕樹）沒有自性，為何不能榨出油？用比喻來說明『有』。 喻中尼拘正立其喻：在比喻中，尼拘陀（榕樹）正是用來確立這個比喻的。 如瞿曇（釋迦牟尼佛的姓氏）下轉喻顯喻：如同瞿曇一樣，這是用轉喻來顯明比喻。 尼拘陀子亦如是下合喻顯喻：尼拘陀的種子也是這樣，這是用合喻來顯明比喻。 如世尊（佛的尊稱）下帖喻顯喻明有佛性：如同世尊一樣，這是用帖喻來顯明比喻，從而證明有佛性。 佛性如是合喻明者：佛性就像這樣，用合喻來闡明。 下佛且就尼拘之喻以破其有：下面佛就暫且用尼拘陀的比喻來破斥『有』的觀點。 汝言子中有尼拘陀是義不然牒以總非：你說種子裡面有尼拘陀樹，這種說法是不對的，先總的否定。 如其有者何故不見略以徴破：如果真的有，為什麼看不見呢？這是用簡略的方式來提出質疑和破斥。 如世間下廣以徴破：如同世間一樣，這是用廣泛的方式來提出質疑和破斥。 于中先舉世間八種不見因緣：在這裡，首先列舉世間八種看不見的因緣。 次明尼拘不同彼八責其不見：然後說明尼拘陀的情況不同於這八種情況，從而責問為什麼看不見。 若言細下遮其同義：如果說是因為細小，下面就遮止這種相同的解釋。 初先正破：首先正面破斥。 本無粗下以理教示：本來沒有粗大的形相，下面用道理來教導。 破中若言細障不見是義不然牒以總非：在破斥中，如果說是因為細小或障礙而看不見，這種說法是不對的，先總的否定。 人謂子中尼拘陀樹同前第五細故不見：有人認為種子中的尼拘陀樹和前面第五種情況一樣，因為細小所以看不見。 亦同第六障故不見：也和第六種情況一樣，因為有障礙所以看不見。 故牒非之：所以先否定這種說法。 何以下釋：為什麼呢？下面解釋。 先徴后辯：先提出疑問，然後辯論。 樹相粗等破前細也：樹的形相是粗大的等等，這是爲了破斥前面所說的細小。 子中之樹必具根莖枝葉等事故言相粗：種子中的樹必定具有根、莖、枝、葉等，所以說形相是粗大的。 若言性細云何增長遮其救義：如果說是因為性質細微，那麼又如何能夠生長呢？這是爲了防止對方用性質細微來辯解。 若障不見常應不見破前障也：如果有障礙而看不見，那麼應該一直都看不見，這是爲了破斥前面所說的障礙。 汝立性樹障亦應性有性障故常應不見：你認為自性樹有障礙，那麼自性就應該一直有自性的障礙，所以應該一直都看不見。 下教示中本無粗相今則見等明粗本無：下面的教導中，本來沒有粗大的形相，現在卻能看見等等，說明粗大的形相本來是沒有的。 本無見性今則見等明見本無：本來沒有看見的性質，現在卻能看見等等，說明看見的性質本來是沒有的。 子亦如是本無樹下類以教之：種子也是這樣，本來沒有樹，下面用類比的方式來教導。 所生之樹同粗同見本無今有竟有何咎：所生長的樹，無論是粗大的形相還是看見的性質，都是本來沒有的，現在卻有了，最終有了，這有什麼過錯呢？ 自下第二師子以其緣正二因證有本性佛破明無：下面第二位師子用緣因和正因兩種原因來證明有本性佛，從而破斥認為沒有佛性的觀點。 師子初言：師子首先說。
【English Translation】 English version: Using the two causes of condition and direct cause to prove the inherent Buddha-nature and refute the view of non-existence. Thirdly, if the nyagrodha (banyan tree) has no self-nature, why can't oil be extracted from it? The simha (lion, metaphor for a debater) below uses the different example of not producing oil to prove the inherent self-nature, thereby refuting the view of non-existence. Initially, the simha first establishes the meaning of 'existence'. If everything is without self-nature, how can one attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? It is attained through cause. The cause refers to the Buddha-nature, explaining existence through the Dharma. If everything is without self-nature, how can one break down 'non-existence' and establish 'existence'? It is attained through cause, clarifying that there is existence, not non-existence. What kind of cause? The following explains the substance of the cause. If the nyagrodha (banyan tree) has no self-nature, why can't oil be extracted from it? Using a metaphor to explain existence. In the metaphor, the nyagrodha is precisely used to establish the metaphor. Like Gautama (the clan name of Shakyamuni Buddha) below, using a transferred metaphor to reveal the metaphor. The seed of the nyagrodha is also like this below, using a combined metaphor to reveal the metaphor. Like the Bhagavan (the World Honored One, a title for the Buddha) below, using an affixed metaphor to reveal the metaphor, clarifying the existence of Buddha-nature. The Buddha-nature is like this, using a combined metaphor to clarify. Below, the Buddha will temporarily use the metaphor of the nyagrodha to refute the view of existence. Your saying that there is a nyagrodha in the seed is not true, generally denying it first. If it truly exists, why can't it be seen? Briefly raising a question and refuting it. Like the world below, broadly raising a question and refuting it. Among them, first listing the eight causes of not seeing in the world. Then clarifying that the nyagrodha is different from those eight, questioning why it can't be seen. If saying it's because it's subtle, blocking the same meaning. Initially, first directly refuting. Originally without coarse form, below using reason to instruct. In the refutation, if saying it's because it's subtle or obstructed that it can't be seen, this is not true, generally denying it first. People think that the nyagrodha tree in the seed is the same as the fifth case mentioned earlier, not seen because it's subtle. Also the same as the sixth case, not seen because of obstruction. Therefore, first denying this statement. Why? Explaining below. First questioning, then debating. The appearance of the tree is coarse, etc., refuting the previous subtlety. The tree in the seed must have roots, stems, branches, leaves, etc., therefore saying its appearance is coarse. If saying its nature is subtle, how can it grow? Blocking the meaning of rescue. If obstructed and not seen, it should always be unseen, refuting the previous obstruction. You establish that the nature-tree has obstruction, then the nature should always have nature-obstruction, so it should always be unseen. In the instruction below, originally without coarse form, now seeing, etc., clarifying that the coarse form originally did not exist. Originally without the nature of seeing, now seeing, etc., clarifying that the nature of seeing originally did not exist. The seed is also like this, originally without a tree, using analogy to instruct. The tree that is born, whether it's the coarse form or the nature of seeing, originally did not exist, but now it exists, and finally it exists, what fault is there? From here, the second simha uses the two causes of condition and direct cause to prove the existence of inherent Buddha-nature, thereby refuting the view of non-existence. The simha initially says.
如說二因尼拘陀子以了因故令細得粗乘言救義。由佛前言若性細者云何增長故為此救。佛破有四。初若本有何須了者難破有樹。二若本無下難破無粗若無粗性了何所了是一破也。本無粗性竟何所了。若本無粗了故生粗何故不生佉陀羅樹是二破也。二俱無故釋破所以。粗與佉陀並皆先無何不俱生。三細不見下責其不見。若細不見粗應可見法說以責。如一塵下喻說以責。如是子中粗應可見合喻以責。何以故下辯相以責。辯明子中樹有多果果有多子子有多樹故名為粗。四若尼拘子有性生下舉燒類破。于中四句。一將樹類燒。若子生樹便言有樹見子被燒本應有燒。二若本有燒樹不應生難破有燒。師子被徴喜立性燒故須難破。三若一切法本有生下難破生滅兩性並立。師子被徴喜于樹中建立兩性。生性故生滅性故燒故復破之。破意云何。子中生滅兩性既並。以何義故先生后滅不得一時。四以是義下結成無性。
自下第二師子以其不生異果證性本有佛破明無。有二問答。初師子言若尼拘陀無樹生樹亦無有油何不出油。下佛印取明亦生油師。子重徴。何故不名胡麻油也。下佛為釋。非胡麻故當問正解。如火下喻。尼拘下合。甘蔗下喻。文顯可知。上來第一明眾生中即未有果顯前非內。下明有因彰前非外。師子先作無性之難。下佛
【現代漢語翻譯】 現代漢語譯本 如（有人）說，因為尼拘陀子（榕樹種子）具有能顯現粗大之果的『了因』，所以能從小變大，這是用『乘言救義』的方式來辯解。因為之前佛陀說過，如果（種子）本質上是細小的，怎麼會增長變大呢？所以（他們）用這種方式來辯解。佛陀用四種方式來破斥：第一，如果（樹）本來就存在於種子中，那還需要『了因』來顯現嗎？這是用『有樹』來反駁。第二，如果（樹）本來不存在於種子中，那麼下面就用『無粗』來反駁。如果沒有粗大的性質，那『了因』顯現的是什麼呢？這是第一重反駁。如果本來沒有粗大的性質，因為『了因』的顯現而產生了粗大的果實，那為什麼不產生佉陀羅樹（一種硬木樹）呢？這是第二重反駁。因為（粗大和佉陀羅樹）兩者都不存在，所以解釋了反駁的原因：粗大的果實和佉陀羅樹本來都不存在，為什麼不能同時產生呢？第三，用『細不見』來責難他們看不見細微之處。如果細微之處看不見，那麼粗大的就應該能看見，這是用『法說』來責難。用『如一塵』的比喻來說明責難。就像一粒塵土一樣，（種子中的）粗大之物應該能被看見，這是用『合喻』來責難。為什麼呢？下面用『辯相』來責難。辯明種子中包含著樹，樹有很多果實，果實有很多種子，種子又有很多樹，所以才叫做粗大。第四，如果尼拘陀子具有能產生樹的性質，那麼下面就用燒燬（種子）的例子來破斥。其中有四句話：第一句，將樹比作燃燒。如果種子能生出樹，就說種子中有樹。看見種子被燒燬，本來應該有燃燒（的現象）。第二句，如果本來就有燃燒的性質，那麼燒燬樹木就不應該發生，這是用『有燒』來反駁。師子（論師）因為堅持『喜立性燒』的觀點，所以需要用反駁來駁倒他。第三句，如果一切法本來就具有生和滅兩種性質，那麼就用這個來反駁同時存在生和滅兩種性質的觀點。師子（論師）因為在樹中同時建立了生和滅兩種性質，即生性導致生長，滅性導致燃燒，所以要反駁他。反駁的意圖是什麼呢？種子中既然同時存在生和滅兩種性質，那麼按照什麼道理先生長后滅亡，而不是同時發生呢？第四句，用『以是義』來總結，得出沒有自性的結論。 從下面開始是第二段，師子（論師）用不產生不同結果來證明自性本有，佛陀破斥說這是沒有自性的。其中有問答兩個部分。首先，師子（論師）說，如果尼拘陀子不能生出樹，樹也不能產生油，那為什麼不產生油呢？下面佛陀認可並說明也能產生油。師子（論師）再次質問，為什麼不叫胡麻油呢？下面佛陀解釋說，因為不是胡麻（的種子）所以（不能叫胡麻油）。應該問正確的解釋。用火來比喻，尼拘陀（子）來結合。用甘蔗來比喻。文意顯而易見。上面第一點說明眾生中沒有果實，表明前面所說的『非內』。下面說明有因，彰顯前面所說的『非外』。師子（論師）先提出了沒有自性的責難，下面佛陀（進行反駁）。
【English Translation】 English version As it is said, because the Nigrodha seed (banyan seed) possesses the 'cause of manifestation' (了因), which allows it to manifest a coarse and large fruit, it can grow from small to large. This is defended using the method of 'rescuing the meaning with words' (乘言救義). Because the Buddha previously said that if (the seed) is inherently small, how can it grow larger? Therefore, (they) use this method to defend it. The Buddha refutes this in four ways: First, if (the tree) inherently exists within the seed, then is there a need for the 'cause of manifestation' to reveal it? This is refuted using the 'existence of the tree' (有樹). Second, if (the tree) inherently does not exist within the seed, then below, it is refuted using 'absence of coarseness' (無粗). If there is no coarse nature, then what does the 'cause of manifestation' reveal? This is the first refutation. If there is inherently no coarse nature, and because of the manifestation of the 'cause of manifestation', a coarse fruit is produced, then why doesn't it produce a Khadira tree (a type of hardwood tree)? This is the second refutation. Because (coarseness and the Khadira tree) both do not exist, the reason for the refutation is explained: the coarse fruit and the Khadira tree inherently do not exist, why can't they be produced simultaneously? Third, using 'invisibility of the subtle' (細不見) to criticize them for not seeing the subtle aspects. If the subtle aspects are invisible, then the coarse aspects should be visible. This is criticizing using 'teaching of the Dharma' (法說). Using the analogy of 'like a mote of dust' (如一塵) to illustrate the criticism. Just like a mote of dust, the coarse aspect (within the seed) should be visible. This is criticizing using 'combined analogy' (合喻). Why is this so? Below, using 'discriminating characteristics' (辯相) to criticize. Discriminatingly clarifying that the seed contains the tree, the tree has many fruits, the fruits have many seeds, and the seeds have many trees, therefore it is called coarse. Fourth, if the Nigrodha seed has the nature to produce a tree, then below, the example of burning (the seed) is used to refute it. Among them are four sentences: The first sentence compares the tree to burning. If the seed can produce a tree, it is said that there is a tree in the seed. Seeing the seed being burned, there should inherently be burning (phenomena). The second sentence, if there is inherently a burning nature, then burning the tree should not occur. This is refuted using 'existence of burning' (有燒). The Master (logician) needs to be refuted because he insists on the view of 'delighting in establishing the nature of burning' (喜立性燒). The third sentence, if all dharmas inherently have both the nature of arising and ceasing, then this is used to refute the view of the simultaneous existence of both arising and ceasing natures. The Master (logician) simultaneously establishes both the arising and ceasing natures in the tree, that is, the arising nature leads to growth, and the ceasing nature leads to burning, therefore he is refuted. What is the intention of the refutation? Since both the arising and ceasing natures exist simultaneously in the seed, then according to what principle does it first grow and then cease, instead of happening simultaneously? The fourth sentence, using 'because of this meaning' (以是義) to conclude, arriving at the conclusion of no inherent nature. From below begins the second paragraph. The Master (logician) uses the non-production of different results to prove inherent existence, and the Buddha refutes this by saying that it is without inherent nature. Among them are two parts of questions and answers. First, the Master (logician) says, if the Nigrodha seed cannot produce a tree, and the tree cannot produce oil, then why doesn't it produce oil? Below, the Buddha acknowledges and explains that it can also produce oil. The Master (logician) questions again, why isn't it called sesame oil? Below, the Buddha explains that because it is not (the seed) of sesame, it (cannot be called sesame oil). One should ask for the correct explanation. Using fire as an analogy, and combining it with the Nigrodha (seed). Using sugarcane as an analogy. The meaning of the text is clear and obvious. The first point above explains that there is no fruit among sentient beings, indicating the 'non-internal' (非內) mentioned earlier. Below, it explains that there is a cause, highlighting the 'non-external' (非外) mentioned earlier. The Master (logician) first raises the difficulty of no inherent nature, and below, the Buddha (refutes).
釋通。難中準答有十二。句文中少一。其十二者。一以業得果難破有性。二若生有性何緣闡提斷善根下舉一闡提斷善墮獄難破有性。三若菩提心是佛性下舉一闡提斷菩提心雖破發心為佛性義。四若生有性何故名為初發心。下舉初發心難破有性。五云何而言毗跋致下舉退不退難破有性。六一心趣下執緣為正難破有性。七如乳下舉有佛性徴破假緣。八若定有性行人何故見三惡下舉有佛性徴破有退。九亦不須修六波羅蜜多下舉修乃得證無佛性。其第十句舉有佛性責人不見。文中略無。其第十一僧若常下舉僧常住無作佛義難破有性。其第十二眾生本無菩提心十舉菩提心本無今有類性本無。準答定爾不得增減。
就初句中師子初言乳中無酪麻無油等牒佛上來無性之言。如佛先下破佛前來有性之語。何以故下自立無義。先徴后辯。人天無性故可作等舉近類遠。菩薩以業得菩提等將遠類近。
第二句中若生有性牒佛有義。何因緣下舉事難破。
第三句中若菩提心是佛性者逆取佛意。下對徴破。一闡提等不應能斷是一徴也。佛性常法雲何可斷若可斷者云何言常是二徴也。若非常者不名佛性是三徴也。
第四句中若生有性牒其有義。何故名為初發心耶對以徴破。此還約就發心為性故為此徴。性是常法雲何初發。
【現代漢語翻譯】 現代漢語譯本： 釋通（Shi Tong）。難中準答有十二。句文中少一。其十二者：一、以業得果難破有性（yi ye de guo nan po you xing，通過業力獲得果報難以打破事物本性存在的觀點）。二、若生有性何緣闡提（chan ti，斷善根者）斷善根下舉一闡提斷善墮獄難破有性。三、若菩提心是佛性下舉一闡提斷菩提心雖破發心為佛性義。四、若生有性何故名為初發心。下舉初發心難破有性。五、云何而言毗跋致（pi ba zhi，退轉）下舉退不退難破有性。六、一心趣下執緣為正難破有性。七、如乳下舉有佛性徴破假緣。八、若定有性行人何故見三惡下舉有佛性徴破有退。九、亦不須修六波羅蜜多（liu bo luo mi duo，六種到達彼岸的方法）下舉修乃得證無佛性。其第十句舉有佛性責人不見。文中略無。其第十一僧若常下舉僧常住無作佛義難破有性。其第十二眾生本無菩提心十舉菩提心本無今有類性本無。準答定爾不得增減。
就初句中師子初言乳中無酪麻無油等牒佛上來無性之言。如佛先下破佛前來有性之語。何以故下自立無義。先徴后辯。人天無性故可作等舉近類遠。菩薩以業得菩提等將遠類近。
第二句中若生有性牒佛有義。何因緣下舉事難破。
第三句中若菩提心是佛性者逆取佛意。下對徴破。一闡提等不應能斷是一徴也。佛性常法雲何可斷若可斷者云何言常是二徴也。若非常者不名佛性是三徴也。
第四句中若生有性牒其有義。何故名為初發心耶對以徴破。此還約就發心為性故為此徴。性是常法雲何初發。
【English Translation】 English version: Shi Tong. There are twelve standard answers to the difficulties, but one sentence is missing in the text. The twelve are: 1. Obtaining results through karma makes it difficult to refute the inherent nature (the view that things have an intrinsic existence). 2. If existence is inherent, why does an icchantika (one who has severed their roots of goodness) sever their roots of goodness? This cites the icchantika severing their roots of goodness and falling into hell, making it difficult to refute inherent existence. 3. If the Bodhi mind is Buddha-nature, this cites the icchantika severing their Bodhi mind, although it refutes the idea of initial aspiration being Buddha-nature. 4. If existence is inherent, why is it called initial aspiration? This cites initial aspiration, making it difficult to refute inherent existence. 5. Why is it said to be 'Vipratisara' (regression)? This cites regression and non-regression, making it difficult to refute inherent existence. 6. 'One-pointed mind' adheres to conditions as correct, making it difficult to refute inherent existence. 7. Like milk, it cites the characteristics of Buddha-nature to refute false conditions. 8. If existence is definite, why do practitioners see the three evil realms? This cites the characteristics of Buddha-nature to refute regression. 9. There is also no need to cultivate the Six Paramitas (six perfections). This cites that one must cultivate to attain proof of no Buddha-nature. The tenth sentence cites having Buddha-nature but blames people for not seeing it. It is slightly missing in the text. 11. If the Sangha is constant, this cites the Sangha being permanent and not making Buddha, making it difficult to refute inherent existence. 12. Sentient beings originally have no Bodhi mind, citing that the Bodhi mind originally did not exist but now exists, similar to inherent nature not existing. The standard answer is fixed and cannot be increased or decreased.
Regarding the first sentence, the lion initially says that there is no cheese in milk, no oil in sesame, etc., reiterating the Buddha's words about no inherent nature. 'As the Buddha previously...' refutes the Buddha's previous words about inherent existence. 'Why?' establishes the meaning of non-existence. First questioning, then debating. 'Humans and gods have no inherent nature, so it can be made...' cites near examples to distant ones. 'Bodhisattvas obtain Bodhi through karma...' takes distant examples to near ones.
In the second sentence, 'If existence is inherent...' reiterates the Buddha's meaning of existence. 'What cause and condition...' cites the difficulty of the matter to refute it.
In the third sentence, 'If the Bodhi mind is Buddha-nature...' takes the Buddha's intention in reverse. It then refutes by questioning. 'Icchantikas should not be able to sever it' is one question. 'Buddha-nature is a constant dharma, how can it be severed? If it can be severed, how can it be called constant?' is the second question. 'If it is not constant, it is not called Buddha-nature' is the third question.
In the fourth sentence, 'If existence is inherent...' reiterates its meaning of existence. 'Why is it called initial aspiration?' It refutes by questioning. This still focuses on initial aspiration as nature, hence this question. 'Nature is a constant dharma, how can it be initial?'
第五句中文少不足。若具應言若有佛性云何而言是毗跋致阿毗跋致。毗跋名退。阿毗不退。佛性常住云何得有退不退義。毗跋致者當知無性以退證無。
第六句中別有兩句。一執緣為正。二難破別性。前中初言一心趣向是求佛心。大慈悲等念眾生心。此二一對。見生死等厭有為心。觀涅槃等求無為心。此二一對。信三寶等是歸善行。受持禁戒是離非行。此二一對。上來舉如是等法名為佛性執之為正。自下第二難破別性。若離上來一心趣等別有佛性。何須此等而作因緣。
第七句中乳不假緣必當成酪舉其所同。不假人功水瓶繩攢名不假緣。非全不假醪暖等緣生蘇不下彰其所異。眾生亦爾有佛性者應離緣得徴同前乳。
第八句中先定有義。行人何故見三惡等舉退難破。
第九句中先以有性難破須修。非不因下以其須修難破有性。
第十所少已如上辯。
第十一中以僧常住無作佛義難破有性。如佛先說僧寶是常舉佛先言。如其常者則非無常以理審定。非無常下難破得果。僧若常下以不得果難破有性。
第十二中初先明其菩提之心及菩提果本無今有。次將類性。以是義下結成無性。
下佛先嘆。后為辯釋。釋難不盡而復不次。前十二中但釋九句。第二第六及第十二
【現代漢語翻譯】 現代漢語譯本 第五句中文意思不完整。如果完整地表達，應該說『如果具有佛性（Buddha-nature），為何又說有毗跋致（Vibhajya，可退轉）和阿毗跋致（Avibhajya，不可退轉）？』毗跋致的意思是退轉，阿毗跋致的意思是不退轉。佛性是常住不變的，怎麼會有退轉和不退轉的說法呢？說毗跋致，應當知道是沒有自性的，用退轉來證明沒有自性。 第六句中包含兩個不同的觀點。一是執著因緣為正，二是駁斥別有自性。前者首先說，一心趣向是求佛之心，大慈悲等同於念眾生之心。這兩者是一對。見生死等同於厭有為之心，觀涅槃等同於求無為之心。這兩者是一對。信三寶（Three Jewels）等同於歸善行，受持禁戒等同於離非行。這兩者是一對。上面列舉的這些法，被稱為佛性，執著這些法為正。接下來是駁斥別有自性。如果離開上面所說的一心趣向等，另外存在佛性，那又何必需要這些（因緣）作為成佛的因緣呢？ 第七句中，乳不需要其他因緣也必定會變成酪（凝乳），這是舉出它們的相同之處。不需要人的功力，水瓶繩子和鉆子，這叫做不假借因緣。並非完全不假借，像醪（láo，濁酒）和溫暖等因緣，生酥（酥油）就不會產生，這是彰顯它們的不同之處。眾生也是這樣，有佛性的人，應該離開因緣而證得，這和前面的乳一樣。 第八句中，先假定有佛性，修行人為什麼還會見到三惡道（Three Evil Realms）等，這是舉出退轉來駁斥這種觀點。 第九句中，先用有自性來駁斥需要修行。『非不因』之後，用需要修行來駁斥有自性。 第十句所缺少的內容已經在上面辯論過了。 第十一句中，用僧（Sangha，僧團）是常住的，沒有成佛的道理，來駁斥有自性。如同佛陀先前所說，僧寶是常住的，這是引用佛陀先前說過的話。如果僧寶是常住的，那就不是無常的，這是用道理來審定。『非無常下』，駁斥證得果位。『僧若常下』，用不能證得果位來駁斥有自性。 第十二句中，首先說明菩提之心（Bodhi-mind）和菩提果（Bodhi-fruit）本來沒有，現在才有。其次用類別相似性來類比。『以是義下』，總結成無自性。 下面是佛陀先讚歎，然後進行辯釋。解釋駁難不完整，而且沒有按照順序。前面十二句中，只解釋了九句，分別是第二句、第六句和第十二句。
【English Translation】 English version The fifth sentence is incomplete in Chinese. If it were complete, it should say, 'If there is Buddha-nature, why is it said that there is Vibhajya (reversible) and Avibhajya (irreversible)?' Vibhajya means reversible, and Avibhajya means irreversible. Buddha-nature is permanent, how can there be the concept of reversible and irreversible? Saying Vibhajya, one should know that there is no self-nature, using reversibility to prove the absence of self-nature. The sixth sentence contains two different viewpoints. One is adhering to conditions as correct, and the other is refuting the existence of separate self-nature. The former first says that single-minded devotion is the mind seeking Buddhahood, and great compassion is equivalent to the mind contemplating sentient beings. These two are a pair. Seeing birth and death is equivalent to detesting conditioned existence, and observing Nirvana is equivalent to seeking unconditioned existence. These two are a pair. Believing in the Three Jewels is equivalent to returning to good deeds, and upholding precepts is equivalent to abandoning non-virtuous deeds. These two are a pair. The above-mentioned dharmas are called Buddha-nature, adhering to these dharmas as correct. Next is refuting the existence of separate self-nature. If there is Buddha-nature separate from the above-mentioned single-minded devotion, etc., then why are these (conditions) needed as causes for attaining Buddhahood? In the seventh sentence, milk inevitably turns into curd without other conditions, which is to point out their similarity. Not needing human effort, water bottles, ropes, and drills, this is called not relying on conditions. It is not entirely without conditions, like the conditions of rice wine and warmth, ghee will not be produced, which is to highlight their differences. Sentient beings are also like this, those with Buddha-nature should attain it without conditions, which is the same as the previous milk. In the eighth sentence, first assuming there is Buddha-nature, why do practitioners still see the Three Evil Realms, etc., this is to refute this view by pointing out regression. In the ninth sentence, first use the existence of self-nature to refute the need for cultivation. After 'not without cause', use the need for cultivation to refute the existence of self-nature. The missing content in the tenth sentence has already been debated above. In the eleventh sentence, use the fact that the Sangha is permanent and there is no reason to become a Buddha to refute the existence of self-nature. As the Buddha previously said, the Sangha is permanent, this is quoting the Buddha's previous words. If the Sangha is permanent, then it is not impermanent, this is to determine with reason. 'Not impermanent below', refutes the attainment of fruition. 'If the Sangha is permanent below', use the inability to attain fruition to refute the existence of self-nature. In the twelfth sentence, first explain that the Bodhi-mind and Bodhi-fruit originally did not exist, but now they do. Secondly, use category similarity to analogize. 'With this meaning below', conclude that there is no self-nature. Below, the Buddha first praises, and then explains and interprets. The explanation of the refutations is incomplete and not in order. In the previous twelve sentences, only nine sentences are explained, namely the second, sixth, and twelfth sentences.
略而不解故云不盡。就所釋中先答第一第四第八。卻答第三第七第九第十及第十一。后答第五故云不次。文中初言一切眾生實有佛性翻答第一明有非無。汝言有性不應初發牒第四句。下為辯釋。心非佛性明性異心。何以下釋。
汝言何故有退心者牒第八句。下為辯釋。明有性故不畢竟退。實無退心正明無退。若有退下難破有退成心無退。以遲得下釋成退義成非永退。以斯準驗。但令一念發心求佛定得菩提無退滅理。
此菩提心實非性下答第三句。向前問言若菩提心是佛性者一闡提等不應能斷。今明此心非佛性故闡提能斷。文中初言心非佛性略為釋非。何以故下釋顯非義。先徴后辯。一闡提等斷善墮獄舉斷顯非。若菩提心是佛性下破是顯非。兩句破之。初明若心是佛性者是心則常。一闡提輩不能得斷不名闡提。而菩提心為人斷絕成闡提故明知非性。后明若心是佛性者則非無常。是無常故明知非性。上來釋非。是故下結。
次答第七。汝言有性不應假緣如乳成酪是義不然牒問總非。何以故下釋顯非義。先徴后辯。若言五緣成於生蘇牒前問中所異之喻。佛性如是辯性同之。
譬如已下答第九句。向前問言若有佛性不應須修六波羅蜜。今此約喻明雖有性要修乃得。文中先喻。后合顯法。喻中眾石有金
有銀有銅有鐵喻生有性。眾石喻于種種眾生各有性也。俱稟四大一名一實而其所出各各不同。喻諸眾生得果各異。俱稟四大喻諸眾生同以陰成。言一名者同一礦石。喻諸眾生同名眾生。言一實者同用四大以為體實。喻諸眾五陰為實。而其所出各不同者喻性別故得果各異。要假眾緣然後出生喻諸眾生假緣得果。是故當知本無已下喻明佛果在因未有道其本無。顯必假緣。下合顯法。眾生佛性合前眾石有金銀等。不名為佛合本無金。以諸因緣和合見等合假眾緣然後出生。
次答第十所少之句。汝言有性何故不見牒其問辭。準此牒辭外國經本定有此問。不然總非。何以下釋。緣未合故無緣不見。以是義下得緣方見。先舉二因。緣正列名。正因佛性緣因發心辯定二因。以二因緣得菩提者明因得果。佛性望于菩提之果說為正因。此文最顯。如石出金舉喻類顯。
汝言僧下答第十一。明僧常住皆由佛性不得說言僧常無性。先牒問辭。下為辯釋。釋中四番。第一明其聖弟子僧常由佛性。二明十二部經之僧常由佛性。三明十二因緣之僧常由佛性。四明佛僧常由佛性。四十初番就僧說僧。中二就法。后一就佛。問曰佛法雲何名僧。釋言分相佛法非僧。通論皆有和合之義故悉名僧。就初番中先總釋名。下別顯之。先舉二數。次列
【現代漢語翻譯】 現代漢語譯本：有銀、有銅、有鐵比喻眾生具有佛性。各種石頭比喻各種眾生各自具有佛性。都稟承四大（地、水、火、風）而名為『一實』，但它們所產出的東西各不相同，比喻眾生證得的果位各不相同。都稟承四大比喻眾生都是由五陰（色、受、想、行、識）構成。說『一名』是指同爲礦石，比喻眾生都名為眾生。說『一實』是指都用四大作為本體，比喻眾生都以五陰為實體。而它們所產出的東西各不相同，比喻因為根性不同而證得的果位也各不相同。需要憑藉各種因緣然後才能出生，比喻眾生憑藉因緣才能證得果位。因此應當知道，『本無』以下是比喻說明佛果在因地時還沒有顯現，說明佛果必定要憑藉因緣才能顯現。下面是合起來顯現佛法。眾生的佛性合於前面的各種石頭具有金銀等，但不名為佛，合於『本無金』。憑藉各種因緣和合才能顯現，合於『憑藉各種因緣然後才能出生』。
接下來回答第十個所缺少的一句。你說『有佛性為何不見』，這是照錄你的問話。根據這個照錄的問話，外國的經本一定有這個問題，不然就完全不對。為什麼下面解釋說『因緣未和合所以沒有，沒有因緣就不能看見』。根據這個道理，得到因緣才能看見。先舉出兩種因。『緣』是正式列出名稱。正因是佛性，緣因是發菩提心，辨定這兩種因。憑藉這兩種因緣才能得到菩提，說明因能得到果。佛性相對於菩提的果位來說，稱為正因。這段文字最明顯。如從石頭中取出金子，這是舉出比喻來類比顯現。
你說『僧』以下是回答第十一個問題。說明僧寶常住都是由於佛性，不能說僧寶常常沒有佛性。先照錄你的問話，下面是辯論解釋。解釋中分為四個方面。第一，說明聖弟子僧寶常住是由於佛性。第二，說明十二部經的僧寶常住是由於佛性。第三，說明十二因緣的僧寶常住是由於佛性。第四，說明佛僧常住是由於佛性。四十初番是就僧說僧，中間兩番是就法說，后一番是就佛說。問：佛法怎麼能稱為僧？解釋說：從分別相上來說，佛法不是僧。從通論上來說，都有和合的意義，所以都稱為僧。就初番中，先總的解釋名稱，下面分別顯現。先舉出兩種數字，其次列出。
【English Translation】 English version: Having silver, copper, and iron is analogous to sentient beings possessing Buddha-nature. Various stones are analogous to the various sentient beings, each possessing their own nature. All rely on the Four Great Elements (earth, water, fire, and wind), and are named 'One Reality,' but what they produce is different, analogous to sentient beings attaining different fruits. All rely on the Four Great Elements, analogous to sentient beings being formed by the Five Skandhas (form, feeling, perception, volition, and consciousness). Saying 'One Name' refers to being the same as mineral ore, analogous to sentient beings all being named sentient beings. Saying 'One Reality' refers to all using the Four Great Elements as their substance, analogous to sentient beings all having the Five Skandhas as their reality. And what they produce is different, analogous to attaining different fruits because of different natures. Needing various conditions to then be born is analogous to sentient beings attaining fruits through conditions. Therefore, it should be known that 'originally non-existent' below is an analogy explaining that the Buddha-fruit is not yet manifest in the causal stage, explaining that the Buddha-fruit must rely on conditions to manifest. Below is combining to manifest the Dharma. The Buddha-nature of sentient beings corresponds to the various stones having gold, silver, etc., but not being named Buddha, corresponding to 'originally no gold.' Relying on various conditions harmonizing to then manifest, corresponding to 'relying on various conditions to then be born.'
Next, answering the tenth missing sentence. You say, 'Having Buddha-nature, why is it not seen?' This is directly quoting your question. According to this direct quote, the foreign sutra must have this question, otherwise it would be completely incorrect. Why does the explanation below say, 'Conditions have not harmonized, so it is not, without conditions, it cannot be seen.' According to this principle, one can see when conditions are obtained. First, two causes are given. 'Condition' is formally listing the name. The direct cause is Buddha-nature, the conditional cause is generating Bodhicitta (the aspiration for enlightenment), distinguishing these two causes. Relying on these two causes to attain Bodhi (enlightenment), explaining that cause can attain fruit. Buddha-nature, relative to the fruit of Bodhi, is called the direct cause. This passage is the most clear. Like extracting gold from stone, this is giving an analogy to illustrate.
You say 'Sangha' below is answering the eleventh question. Explaining that the Sangha (community) abides permanently because of Buddha-nature, one cannot say that the Sangha often has no Buddha-nature. First, directly quoting your question, below is arguing and explaining. The explanation is divided into four aspects. First, explaining that the Sangha of noble disciples abides permanently because of Buddha-nature. Second, explaining that the Sangha of the twelve divisions of scripture abides permanently because of Buddha-nature. Third, explaining that the Sangha of the twelve links of dependent origination abides permanently because of Buddha-nature. Fourth, explaining that the Buddha-Sangha abides permanently because of Buddha-nature. The first of the four aspects is speaking of the Sangha in terms of the Sangha, the middle two aspects are speaking of the Dharma, and the last aspect is speaking of the Buddha. Question: How can the Buddha-Dharma be called Sangha? Explanation: From the perspective of distinguishing characteristics, the Buddha-Dharma is not Sangha. From a general perspective, all have the meaning of harmony, so all are called Sangha. In the first aspect, first generally explaining the name, below separately manifesting. First giving two numbers, then listing.
后辯。世僧聲聞義僧菩薩。良以菩薩證真成德故名義和。下就二僧明常無常。世僧未能證性成德所以無常。義僧證僧所以常住。于中先明佛性是常。下明義僧常同佛性。常由佛性何得難言僧常無性。
第二番中複次有僧謂法和合總以標舉。謂十二部辯出僧體。十二部經言義相扶名和名僧。十二部常故我說僧常就之辨常。此直論常不辯十二常之所以。持實論之佛性常故能詮教常。教常由性那得言無。
第三番中僧名和合總釋名義。下別顯之。名十二緣出其僧體。十二因緣相順不乖故名為僧。十二緣中亦有性下明十二緣由性故常常而有性。先明有性。十二緣常佛性亦爾約性顯常。依本顯末應當說言佛性是常因緣亦爾。但今文中舉末推本。是故說言十二緣常佛性亦爾。問曰因緣是生死法雲何名常。釋有兩義。第一攝法從人就事。三世流轉實是無常。第二廢人以論其法。清凈法界緣起整合。因緣法門無所屬著無有彼此古今恒定故名為常。故下文言十二因緣無有住處故得為常。下文復言十二因緣有佛無佛性相常住。華嚴亦說十二因緣是無為法。此等皆說因緣法門不論其事。如十二因一切諸法例皆同爾。故下文中宣說法陰法界法入悉無住處故齊名常。然今且說因緣常矣。此因緣中曠備法界洹沙 義莫不皆常。非唯一相
。第四番中僧名佛和舉其僧體。佛德無乖故名僧。是故我說僧有性者明僧有性。佛是僧故僧有佛性僧是常。理在易知故略不論。
下答第五有毗跋致阿毗跋致。以此言廣故在後答。汝言有性云何有退有不退者牒舉問辭。次敕許說。下廣釋之。文別有四。一廣明退。二明不退。三明不退不名佛性。四明退者不無佛性。初中有五。一十三法退。二六種法退。三一因緣退。謂聞苦行其心退。四五種法退。五二種法退。明不退中初問。次辯。后總結嘆。嘆中初言亦名施主明能益他。能攝佛法施眾生故。見如來等彰其益已。能調已下復明益他。善能護下復明益已。此第二竟。以是義故不退之心不名佛性是第三段明前不退不名佛性。
汝不可以有退心故言無性下是第四段明退心人不無佛性。然此一文義有兩兼。近則明前退心之人不無佛性顯其非外。遠則廣上然不失壞舉修得果明本有性故非外。以有性故終必得果名不失壞。于中有二。一明退人終必得果。二師子言云何有退不退以下明退心人終所起行。初中不可以有退心言無佛性遮其無見。二譬如二人俱聞已下舉得顯有。以是義故我經說下結成有性。就舉得中先喻后合。喻中有四。一二人俱發喻。二路值下訪問所求喻。三聞是事已一人悔下有進有退喻。四時悔還者見是事
【現代漢語翻譯】 現代漢語譯本：第四部分是關於僧侶的討論，其中佛陀和僧侶共同探討了僧侶的本質。佛陀的德行與僧侶的本質並不衝突，因此被稱為僧侶。所以我說僧侶具有佛性，這表明僧侶具有佛性。佛陀是僧侶，因此僧侶具有佛性，僧侶是永恒的。這個道理顯而易見，所以在此不做詳細討論。
下面回答第五個問題，關於毗跋致（Vipaccati，退轉）和阿毗跋致（Avipaccati，不退轉）。因為這個問題涉及的範圍很廣，所以放在後面回答。你問，如果說具有佛性，為什麼會有退轉和不退轉的情況？這是對問題的重述。接下來，佛陀允許進行解釋。下面將詳細解釋這個問題，分為四個部分。第一部分詳細說明退轉的情況。第二部分說明不退轉的情況。第三部分說明不退轉並不意味著具有佛性。第四部分說明退轉的人並非沒有佛性。在第一部分關於退轉的說明中，又分為五個方面：一是十三種法退轉，二是六種法退轉，三是一種因緣退轉，即聽到苦行而心生退意，四是五種法退轉，五是兩種法退轉。在說明不退轉的部分，首先提出問題，然後進行辯論，最後總結讚歎。在讚歎中，首先說『也稱為施主』，表明能夠利益他人，能夠攝取佛法施予眾生。『見如來等』彰顯了其利益。『能調』以下再次說明利益他人。『善能護』以下再次說明利益自己。這是第二部分的結束。因此，不退轉之心不能稱為佛性，這是第三部分，說明不退轉並不意味著具有佛性。
『你不可以因為有退心就說沒有佛性』，這是第四部分，說明有退心的人並非沒有佛性。然而，這一段文字的含義兼顧了兩個方面。從近處來說，是說明前面提到的有退心的人並非沒有佛性，表明他們並非外道。從遠處來說，是廣泛地說明雖然退轉，但並沒有失去或破壞修行的成果，表明佛性是本有的，因此不是外來的。因為具有佛性，最終必定能夠獲得果報，所以說沒有失去或破壞。其中分為兩個部分：一是說明退轉的人最終必定能夠獲得果報，二是『師子言，云何有退不退』以下，說明退心的人最終所發起的修行。在第一部分中，『不可以有退心言無佛性』是爲了阻止他們產生斷滅見。二是『譬如二人俱聞已下』，舉例說明獲得果報以彰顯佛性的存在。因此，『以是義故我經說下』，總結說明具有佛性。在舉例說明獲得果報的部分，先是比喻，然後是合喻。比喻分為四個方面：一是二人共同出發的比喻，二是『路值下』，詢問所求的比喻，三是『聞是事已一人悔下』，有進有退的比喻，四是『時悔還者見是事』。
【English Translation】 English version: The fourth section is about the discussion of Sangha (僧, community of monks), in which Buddha (佛陀) and the Sangha jointly explore the essence of Sangha. The virtues of the Buddha do not conflict with the essence of the Sangha, hence it is called Sangha. Therefore, I say that the Sangha has Buddha-nature, which indicates that the Sangha has Buddha-nature. The Buddha is Sangha, therefore the Sangha has Buddha-nature, and the Sangha is eternal. This principle is obvious, so it will not be discussed in detail here.
The following answers the fifth question, about Vipaccati (毗跋致, regression) and Avipaccati (阿毗跋致, non-regression). Because this question involves a wide range, it is placed later to answer. You ask, if it is said to have Buddha-nature, why are there cases of regression and non-regression? This is a restatement of the question. Next, the Buddha allows for explanation. The following will explain this question in detail, divided into four parts. The first part details the situation of regression. The second part explains the situation of non-regression. The third part explains that non-regression does not mean having Buddha-nature. The fourth part explains that those who regress are not without Buddha-nature. In the first part about the explanation of regression, it is further divided into five aspects: one is the regression of thirteen dharmas, the second is the regression of six dharmas, the third is the regression of one cause and condition, that is, hearing about ascetic practices and generating a retreat of mind, the fourth is the regression of five dharmas, and the fifth is the regression of two dharmas. In the part explaining non-regression, first ask the question, then debate, and finally summarize and praise. In the praise, first say 'also called benefactor', indicating the ability to benefit others, the ability to take in the Buddha's teachings and give to sentient beings. 'Seeing Tathagata (如來) etc.' highlights its benefits. 'Able to adjust' below again explains benefiting others. 'Able to protect well' below again explains benefiting oneself. This is the end of the second part. Therefore, the mind of non-regression cannot be called Buddha-nature, this is the third part, explaining that non-regression does not mean having Buddha-nature.
'You cannot say that there is no Buddha-nature because there is a regressive mind', this is the fourth part, explaining that people with regressive minds are not without Buddha-nature. However, the meaning of this passage takes into account two aspects. In the near term, it is to explain that the aforementioned people with regressive minds are not without Buddha-nature, indicating that they are not heretics. In the long term, it is to broadly explain that although there is regression, the results of practice have not been lost or destroyed, indicating that Buddha-nature is inherent, so it is not external. Because of having Buddha-nature, one will eventually be able to obtain the fruit, so it is said that it has not been lost or destroyed. It is divided into two parts: one is to explain that those who regress will eventually be able to obtain the fruit, and the second is 'Simhanada (師子言), why is there regression and non-regression' below, explaining the practice that people with regressive minds will eventually initiate. In the first part, 'You cannot say that there is no Buddha-nature because there is a regressive mind' is to prevent them from generating annihilationist views. The second is 'For example, two people hear together below', giving an example to illustrate the existence of Buddha-nature by highlighting the attainment of fruit. Therefore, 'For this reason, my sutra says below', summarizing and explaining that there is Buddha-nature. In the part of giving examples to illustrate the attainment of fruit, first is the metaphor, and then is the combined metaphor. The metaphor is divided into four aspects: one is the metaphor of two people starting together, the second is 'Road value below', the metaphor of asking for what is sought, the third is 'Hearing this matter, one person regrets below', the metaphor of advancing and retreating, and the fourth is 'Those who regret returning see this matter'.
下退人後得喻。初中二人喻修行者。進退兩分說為二人。俱聞他方有七寶等喻聞正法。說生死外有佛可求名聞他方。山喻涅槃。泉喻佛性。有能到者永斷貧等聞到有益。得涅槃財名斷貧窮。證性常住名增壽命。唯路懸等聞修有苦。時彼二人俱欲共往喻起思惟思欲趣向。一人嚴下喻明修行。先明二人起行因別。相與前進正明修行。
第二段中路值一人多赍寶等喻逢如來。便前問等喻問所求。其人若下喻佛為說。先明所求有實不虛。后彰往者有苦不謬。
第三段中先明二人進退兩心。先退後進。是時二人一則悔下進退兩行。先退後進。
第四段中悔人後得文顯可知。
閤中寶山喻涅槃等合上初段。所逢人下合第二段。一人還下合第三段。初先正合進退兩人。下約論性。明人雖退性常不變。于中初法次喻后合。菩提道中終無退下合第四段退人後得。先出道理。菩提道中終無退者雖退還復必當得故。次舉前喻后合可知。前喻及合合為第二舉得顯有。自下第三結成有性。以退心人終得義故我經中說一切有性。
上來第一明退心人終必得果。
自下第二明所起行。師子先問。云何有退終得不退。下佛為辯。于中初先總舉讚歎。若修三十二相業緣得名不退是總舉也。名菩薩下是嘆勝也。修此業
【現代漢語翻譯】 現代漢語譯本
下退人後得喻。最初，用兩個人比喻修行者。進退兩分，說是兩個人，都聽說他方有七寶等，比喻聽聞正法。說生死之外有佛可求，名為聞他方。山比喻涅槃（Nirvana，解脫）。泉比喻佛性（Buddha-nature，成佛的內在潛力）。有能到達的人，永遠斷絕貧困等，聽聞到達有益。得到涅槃的財富，名為斷貧窮。證悟自性常住，名為增長壽命。唯獨道路險峻等，聽聞修行有苦。當時，那兩個人共同想要前往，比喻生起思惟，思慮想要趣向。一人準備妥當下山，比喻明瞭修行。先說明二人起行的因緣不同。相互一起前進，正是說明修行。
第二段中，半路遇到一個人，攜帶很多寶物等，比喻遇到如來（Tathagata，佛的稱號之一）。便上前詢問等，比喻詢問所求。那人如果這樣說，比喻佛為他們解說。先說明所求真實不虛。后彰顯前往的人有苦難並非虛妄。
第三段中，先說明二人進退兩種心。先退後進。這時，二人中一人後悔下山，進退兩行。先退後進。
第四段中，後悔的人後來得到，文義顯明可知。
總結，寶山比喻涅槃等，總結上面的第一段。所遇到的人，總結第二段。一人返回，總結第三段。最初先正確地總結進退兩人。下面約略地論述自性，說明人雖然退轉，自性常常不變。其中先說法，其次比喻，然後總結。菩提道（Bodhi Path，覺悟之道）中始終沒有退轉，總結第四段退轉的人後來得到。先闡述道理。菩提道中始終沒有退轉的人，即使退轉還會再次回來，必定能夠得到。其次舉出前面的比喻，然後總結，可以知道。前面的比喻以及總結，合併爲第二種舉例，得到顯現存在。從下面開始第三次總結，成就自性存在。因為退心的人最終能夠得到，所以我經中說一切都有自性。
上面第一點說明退心的人最終必定得到結果。
從下面第二點說明所生起的行為。師子（Simha，人名）先問。為什麼有退轉最終卻能不退轉？下面佛為他辯解。其中最初先總括讚歎。如果修習三十二相（Thirty-two Marks of the Buddha，佛的三十二種殊勝相貌）的業緣，得到名為不退轉，這是總括。名為菩薩（Bodhisattva，立志成佛的修行者），這是讚歎殊勝。修習這種業
【English Translation】 English version
The parable of those who retreat and later attain. Initially, two people are used as a metaphor for practitioners. The division into advance and retreat refers to two individuals, both of whom have heard of the seven treasures in another land, symbolizing hearing the correct Dharma. The idea that there is a Buddha to seek beyond Samsara (cycle of rebirth) is called hearing of another land. The mountain symbolizes Nirvana (liberation). The spring symbolizes Buddha-nature (the inherent potential for Buddhahood). Those who can reach it will forever be free from poverty, symbolizing hearing that reaching it is beneficial. Obtaining the wealth of Nirvana is called ending poverty. Realizing the permanence of one's nature is called increasing lifespan. However, the perilousness of the road symbolizes hearing of the suffering involved in practice. At that time, the two of them both desired to go together, symbolizing the arising of thought, contemplating the desire to proceed. One person prepares to descend the mountain, symbolizing understanding practice. First, it explains that the causes for the two people's actions are different. Advancing together clarifies the practice.
In the second section, meeting a person on the road carrying many treasures symbolizes encountering the Tathagata (one of the titles of Buddha). Asking questions symbolizes inquiring about what is sought. If that person speaks in this way, it symbolizes the Buddha explaining to them. First, it clarifies that what is sought is real and not false. Then, it highlights that the suffering of those who go is not mistaken.
In the third section, it first clarifies the two people's two minds of advancing and retreating. First retreating, then advancing. At this time, one of the two people regrets descending the mountain, advancing and retreating. First retreating, then advancing.
In the fourth section, the one who regrets later attains, the meaning is clear and understandable.
In summary, the treasure mountain symbolizes Nirvana, summarizing the first section above. The person encountered summarizes the second section. One person returns, summarizing the third section. Initially, it correctly summarizes the two people who advance and retreat. Below, it roughly discusses nature, explaining that although a person retreats, their nature remains unchanged. Among them, first the Dharma is spoken, then the metaphor, then the summary. There is ultimately no retreat on the Bodhi Path (path to enlightenment), summarizing the fourth section of those who retreat and later attain. First, the principle is explained. Those who ultimately do not retreat on the Bodhi Path, even if they retreat, will return again and will surely attain it. Next, the previous metaphor is given, then the summary, which can be understood. The previous metaphor and the summary are combined as the second example, attaining and revealing existence. From below, the third summary is made, accomplishing the existence of nature. Because those with a retreating mind can ultimately attain, therefore my Sutra says that everything has nature.
The first point above explains that those with a retreating mind will ultimately attain the result.
From the second point below, it explains the actions that arise. Simha (name of a person) first asks. Why is it that there is retreat but ultimately no retreat? Below, the Buddha argues for him. Among them, first, there is a general praise. If one cultivates the karmic conditions of the Thirty-two Marks of the Buddha, one attains the name of non-retreat, this is the general statement. Being called a Bodhisattva (one who aspires to become a Buddha) is praising the excellence. Cultivating this karma
者名道眾生故名菩薩。道生中大名摩訶薩等。堅守正道名不動轉。能攝菩提饒益眾生名憐。一切。超過二乘名勝一切聲聞緣覺。更無退失名阿毗跋。次別顯之。后總結嘆。
上來廣前所證理法下次廣上能證行法。何故須廣。前約菩提因之與果明能證法未論涅槃故下辯之。又上文中明佛菩薩有行有眼能見佛性。未明凡夫二乘人等證行有無。故下辯之。明凡二乘亦有縛解修得之義。文中初先開列四門。下廣辯釋。其四門者眾生不思是第一門。佛境不思是第二門。業果不思是第三門。佛性不思是第四問。四中初一是修證人無一神主而能相續究竟得果故曰不思。后三證法佛境是果。大般涅槃是佛境界。隨化去流實則常恒故曰不思。業果佛性此二是因。業果緣因緣因之行前後相起。能生為業。所生為果。業果不斷。究竟佛德故曰不思。佛性正因。性隨緣染而無失壞。終可顯了成大涅槃故曰不思。是中宗意不欲明性。舉性為成大涅槃矣。何以下釋。如是四法皆悉是常常故不思是總釋也。佛境佛性是常可知。一切眾生云何名常。一切眾生真識為體。真為體故起相不絕故名為常。所修業果云何名常。亦以真識依持力故起行不斷故名為常。
下別釋之。初先廣前眾生不思。有二因下廣前業果不可思議。眾生佛性為悉共有為各
【現代漢語翻譯】 因此，依循正道的人被稱為菩薩（Bodhisattva，覺有情）。在覺悟的道路上不斷前進的人被稱為摩訶薩（Mahāsattva，大菩薩）等。堅定守護正道被稱為不動轉。能夠攝取菩提（bodhi，覺悟），饒益眾生被稱為憐一切。超越聲聞（Śrāvaka，阿羅漢）和緣覺（Pratyekabuddha，辟支佛）被稱為勝一切聲聞緣覺。不再退失被稱為阿毗跋致（Avaivartika，不退轉）。接下來分別闡明，最後總結讚歎。
上面廣泛闡述了所證的理法，下面廣泛闡述能證的行法。為何需要廣泛闡述？因為前面只是從菩提的因和果方面說明了能證之法，沒有論述涅槃（Nirvana，寂滅），所以下面進行辨析。而且，上文中說明佛和菩薩有行有眼，能夠見到佛性（Buddha-nature），沒有說明凡夫和二乘人等證行的有無，所以下面進行辨析，說明凡夫和二乘人也有縛解修得的意義。文中首先開列四門，下面廣泛辯釋。這四門是：眾生不思是第一門，佛境不思是第二門，業果不思是第三門，佛性不思是第四門。四門中，第一門是說修證之人沒有一個神主，卻能夠相續不斷，最終得到果報，所以說不思。后三門是說證法，佛境是果，大般涅槃（Mahāparinirvāṇa，大滅度）是佛的境界，隨順教化而流動，實際上卻是常恒不變的，所以說不思。業果和佛性是因，業果是緣因緣因之行，前後相續而起，能夠產生為業，所產生為果，業果不斷，最終成就佛德，所以說不思。佛性是正因，佛性隨順因緣而染污，卻沒有失壞，最終可以顯現而成就大涅槃，所以說不思。這裡的主要意思不是要闡明佛性，而是舉佛性來成就大涅槃。下面為何要解釋？因為這四法都是常，所以說不思，這是總的解釋。佛境和佛性是常，這是可以理解的。一切眾生為何稱為常？因為一切眾生以真識為體，因為真為體，所以生起的相續不斷，所以稱為常。所修的業果為何稱為常？也是因為真識的依持力，所以生起的行為不斷，所以稱為常。
下面分別解釋。首先廣泛闡述眾生不思，有二因，下面廣泛闡述業果不可思議。眾生和佛性是全部共有，還是各有？
【English Translation】 Therefore, those who follow the right path are called Bodhisattvas (Bodhisattva, sentient beings seeking enlightenment). Those who continuously advance on the path of enlightenment are called Mahāsattvas (Mahāsattva, great Bodhisattvas), and so on. Firmly guarding the right path is called 'immovable.' Being able to gather bodhi (bodhi, enlightenment) and benefit sentient beings is called 'compassionate to all.' Surpassing Śrāvakas (Śrāvaka, Arhats) and Pratyekabuddhas (Pratyekabuddha, self-enlightened ones) is called 'superior to all Śrāvakas and Pratyekabuddhas.' No longer regressing is called Avaivartika (Avaivartika, non-retrogression). Next, they are explained separately, and finally, they are summarized and praised.
Above, the principles and laws that have been realized are extensively explained. Below, the practices that can realize them are extensively explained. Why is extensive explanation necessary? Because the previous discussion only explained the law of realization from the perspective of the cause and effect of bodhi, without discussing Nirvana (Nirvana, extinction), so it is analyzed below. Moreover, the above text explains that Buddhas and Bodhisattvas have practices and eyes and can see Buddha-nature (Buddha-nature), but it does not explain whether ordinary people and those of the Two Vehicles have realization practices, so it is analyzed below, explaining that ordinary people and those of the Two Vehicles also have the meaning of bondage, liberation, cultivation, and attainment. The text first lists four doors, and then extensively explains them. These four doors are: 'Sentient beings are inconceivable' is the first door, 'The realm of the Buddha is inconceivable' is the second door, 'Karma and its results are inconceivable' is the third door, and 'Buddha-nature is inconceivable' is the fourth door. Among the four doors, the first door is about the fact that the person who cultivates and realizes does not have a divine master, but can continue uninterruptedly and finally obtain the fruit, so it is said to be inconceivable. The latter three doors are about the law of realization. The realm of the Buddha is the fruit, and Mahāparinirvāṇa (Mahāparinirvāṇa, great extinction) is the realm of the Buddha, which flows in accordance with teachings, but is actually constant and unchanging, so it is said to be inconceivable. Karma and its results and Buddha-nature are the causes. Karma and its results are the actions of causal conditions and conditional causes, arising one after another, capable of producing as karma, and what is produced as the result. Karma and its results are continuous, and ultimately achieve the virtues of the Buddha, so it is said to be inconceivable. Buddha-nature is the direct cause. Buddha-nature is defiled by conditions, but it is not lost, and can eventually be manifested to achieve great Nirvana, so it is said to be inconceivable. The main intention here is not to explain Buddha-nature, but to use Buddha-nature to achieve great Nirvana. Why explain below? Because these four dharmas are all constant, so it is said to be inconceivable, which is a general explanation. The realm of the Buddha and Buddha-nature are constant, which is understandable. Why are all sentient beings called constant? Because all sentient beings take true consciousness as their essence, and because true consciousness is the essence, the arising continues uninterruptedly, so it is called constant. Why are the karma and its results that are cultivated called constant? It is also because of the supporting power of true consciousness that the arising actions are continuous, so it is called constant.
Below, they are explained separately. First, the inconceivability of sentient beings is extensively explained, with two causes. Below, the inconceivability of karma and its results is extensively explained. Are sentient beings and Buddha-nature entirely shared, or are they each...
各下廣前佛性不可思議。十六國下廣前佛境不可思議。初中有三。一就前際明諸眾生常不可思。二斷常下約就后際明諸眾生常不可思。三是故下結。初中眾生煩惱覆障故名常者以如來藏依持力故煩惱不斷。常為彼覆故名為常。第二段中初明眾生斷卻先際。常有煩惱故名無常。所受樂下明證后隥涅槃常法故得名常。前中初言斷常煩惱故名無常以理正辯。若言已下破他定常常不可斷。何故修習八聖道分為斷眾苦眾苦若斷即名無常翻邪顯正。證常可知。第三結中是故我言眾生惱覆不見佛性不得涅槃順結初段。反結後段。云何結初。順明眾生從本已來常為惱覆故不見性不得涅槃。云何結后。反明眾生煩惱覆故不見佛性不得涅槃。即顯斷故能見佛性得大涅槃故名為常。
下次廣上業果不思。文中有二。一明縛解業果不思。二師子言眾生陰空誰受教下明其修道業果不思。前明縛解令人斷縛以求解脫。后彰修道便人修業以求其果。就縛解中有五問答。前三就凡明有縛解。后二就彼二乘之人明有縛解。就前三中初師子吼廣以多義難無縛解如來釋有。第二師子舉無我人難無縛解。如來釋有。第三師子乘言重難如來為解。初中師子廣以三義難無縛解。一舉如來所說二因難無縛解。一切凈法有二因生故應無縛。一切染法有二因生故應無
【現代漢語翻譯】 現代漢語譯本： 各個下廣前，佛性不可思議（Buddha-nature is inconceivable）。十六國下廣前，佛境不可思議（Buddha-realm is inconceivable）。最初的部分有三個要點。第一，就前際說明諸眾生恒常不可思議。第二，從『斷常下』開始，就后際說明諸眾生恒常不可思議。第三，以『是故下』作總結。在最初的部分中，眾生被煩惱覆蓋和障礙，因此被稱為『常』，這是因為如來藏（Tathagatagarbha）的依持力使得煩惱無法斷除。因為總是被煩惱覆蓋，所以被稱為『常』。 第二段中，首先說明眾生斷除了先前的際限。因為恒常存在煩惱，所以被稱為『無常』。從『所受樂下』開始，說明證得後來的涅槃（Nirvana）常法，因此得名『常』。在前面的部分中，首先說斷除常有的煩惱，因此被稱為『無常』，這是以理性的辯論來確定的。如果說『若言已下』，則是爲了駁斥他人認為常是不可斷除的觀點。為什麼修習八聖道（Eightfold Noble Path）是爲了斷除眾苦？如果眾苦被斷除，那就意味著『無常』，這是爲了翻轉邪見，彰顯正見。證得常的道理是可以理解的。第三部分的總結是，『是故我言』，眾生被煩惱覆蓋，所以看不見佛性（Buddha-nature），無法得到涅槃（Nirvana），這是順著第一段的思路來總結的。反過來總結后一段。如何總結第一段？順著說明眾生從根本上就一直被煩惱覆蓋，所以看不見佛性，無法得到涅槃。如何總結后一段？反過來說明眾生因為被煩惱覆蓋，所以看不見佛性，無法得到涅槃。也就是說，斷除煩惱才能看見佛性，得到大涅槃（Great Nirvana），因此被稱為『常』。 下次廣上，業果不可思議（karmic results are inconceivable）。文章中有兩個要點。第一，說明束縛和解脫的業果不可思議。第二，從『師子言眾生陰空誰受教下』開始，說明修道業果不可思議。前面說明束縛和解脫是爲了讓人斷除束縛以求解脫。後面彰顯修道是爲了讓人修習善業以求得善果。關於束縛和解脫，有五個問答。前三個是就凡夫而言，說明存在束縛和解脫。后兩個是就二乘之人（those of the Two Vehicles）而言，說明存在束縛和解脫。在前三個問答中，首先，師子吼（Simhanada）廣泛地用多種道理來質疑沒有束縛和解脫的說法，而如來（Tathagata）解釋說存在。第二，師子舉出無我（Anatta）的觀點來質疑沒有束縛和解脫的說法，如來解釋說存在。第三，師子用『乘言』來重複質疑，如來為之解釋。在最初的問答中，師子廣泛地用三種道理來質疑沒有束縛和解脫的說法。第一，舉出如來所說的二因（two causes）來質疑沒有束縛和解脫的說法。一切清凈的法（pure dharmas）由二因所生，所以應該沒有束縛。一切染污的法（defiled dharmas）由二因所生，所以應該沒有
【English Translation】 English version: Each subsequent expansion, the Buddha-nature is inconceivable (Buddha-nature is inconceivable). Sixteen countries' subsequent expansion, the Buddha-realm is inconceivable (Buddha-realm is inconceivable). The initial part has three points. First, regarding the past, it explains that all sentient beings are constantly inconceivable. Second, starting from 'severing permanence below,' it explains regarding the future that all sentient beings are constantly inconceivable. Third, it concludes with 'therefore below.' In the initial part, sentient beings are covered and obstructed by afflictions, hence they are called 'permanent,' because the power of the Tathagatagarbha (Tathagatagarbha) supports them, preventing afflictions from being severed. Because they are always covered by afflictions, they are called 'permanent.' In the second section, it first explains that sentient beings sever the previous limitations. Because afflictions are constantly present, they are called 'impermanent.' Starting from 'the received joy below,' it explains that attaining the permanent dharma of Nirvana (Nirvana) in the future leads to the name 'permanent.' In the preceding part, it first says that severing constant afflictions leads to the name 'impermanent,' which is determined by rational debate. If it says 'if words below,' it is to refute others' view that permanence is unbreakable. Why is the Eightfold Noble Path (Eightfold Noble Path) practiced to sever all suffering? If all suffering is severed, it means 'impermanence,' which is to overturn wrong views and reveal right views. The principle of attaining permanence is understandable. The conclusion of the third part is, 'therefore I say,' sentient beings are covered by afflictions, so they cannot see the Buddha-nature (Buddha-nature) and cannot attain Nirvana (Nirvana), which concludes in line with the first section. Conversely, it concludes the latter section. How does it conclude the first section? It explains that sentient beings have been covered by afflictions from the beginning, so they cannot see the Buddha-nature and cannot attain Nirvana. How does it conclude the latter section? Conversely, it explains that sentient beings cannot see the Buddha-nature and cannot attain Nirvana because they are covered by afflictions. That is, severing afflictions enables one to see the Buddha-nature and attain Great Nirvana (Great Nirvana), hence it is called 'permanent.' Each subsequent expansion, the karmic results are inconceivable (karmic results are inconceivable). There are two main points in the text. First, it explains that the karmic results of bondage and liberation are inconceivable. Second, starting from 'Simhanada says, sentient beings' aggregates are empty, who receives teachings below,' it explains that the karmic results of cultivating the path are inconceivable. The former explains bondage and liberation to encourage people to sever bondage to seek liberation. The latter highlights cultivating the path to encourage people to cultivate good karma to seek its fruits. Regarding bondage and liberation, there are five questions and answers. The first three are regarding ordinary beings, explaining that bondage and liberation exist. The latter two are regarding those of the Two Vehicles (those of the Two Vehicles), explaining that bondage and liberation exist. In the first three questions and answers, first, Simhanada (Simhanada) broadly uses various reasons to question the claim that there is no bondage and liberation, while the Tathagata (Tathagata) explains that it exists. Second, Simhanada raises the view of no-self (Anatta) to question the claim that there is no bondage and liberation, and the Tathagata explains that it exists. Third, Simhanada repeats the question with 'multiplying words,' and the Tathagata explains it. In the initial question and answer, Simhanada broadly uses three reasons to question the claim that there is no bondage and liberation. First, it raises the two causes (two causes) mentioned by the Tathagata to question the claim that there is no bondage and liberation. All pure dharmas (pure dharmas) are produced by two causes, so there should be no bondage. All defiled dharmas (defiled dharmas) are produced by two causes, so there should be no
解。二舉五陰生滅無人難無縛解。三舉五陰前後生滅不常不斷難無縛解。以不常故前不至后故應無縛。以不斷故後生不絕故應無解。難意如是。文中初法次喻后合。下就結難。
下佛答之。先敕許說。后正為解。前三難中但釋后一明其有縛。若得親下彰其有解。縛中有三。一從現起中。二名無差下從中起生。三生時諸根具不具下從生起縛。初中先明現陰死相。法喻及合文顯可知。下明從現起中陰相。先法次喻。喻中有二。一舉燈生闇滅為喻。二舉印印泥為喻。印喻有四。初印印泥印與泥合明現起中喻。二印滅下現滅中成喻。三而是下前不至后喻。四文非下後藉前生喻。下合顯法。就印喻中但合後三。現滅中生合第二句。是現在下合第三句。中陰五陰亦非自下合第四句。如印印下舉喻以帖。但牒第二。
自下第二明中起生。于中先辯中陰之相。中陰二下明中起生。前中三句。一約對現陰辯其同異。名雖無差是其同也。五陰名同故曰無差。時節各異是辯異也。時別中現故曰各異。二約眼分別。現陰粗故肉眼能見。中陰細故唯天眼見。三約食分別。現陰粗故多藉揣食。中陰細故多藉三食。所謂思觸及與識食。意猶識也。四食如何。論釋不同。依如成實餅果飯等名為揣食。思求揣食令命不絕名為思食。冷暖等觸名
【現代漢語翻譯】 解：二、提出五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）的生滅，認為無人能束縛也無人能解脫。三、提出五陰前後生滅，既非恒常也非斷滅，認為無人能束縛也無人能解脫。因為不是恒常，所以前一刻的五陰無法到達后一刻的五陰，因此應該沒有束縛。因為不是斷滅，所以後一刻的五陰不斷產生，因此應該沒有解脫。提出的疑問大概就是這樣。文中先說法理，再用比喻，最後總結歸納。下面就此進行辯駁。
下面是佛陀的回答。先允許解釋，然後正式進行解答。前面的三種疑問，只解釋最後一種，說明存在束縛。如果能親自體會到，就能彰視訊記憶體在解脫。束縛中有三種情況：第一種是從現陰（當下存在的五陰）生起；第二種在『名無差』之後，是從中陰（死亡到投胎之間的過渡狀態）生起；第三種在『生時諸根具不具』之後，是從中陰的生起而產生的束縛。第一種情況中，先說明現陰的死亡狀態。法理、比喻以及總結歸納，文義顯明易懂。下面說明從中陰生起的陰相。先說法理，再用比喻。比喻中有兩種：第一種是用燈生暗滅來比喻；第二種是用印章印泥來比喻。印章的比喻有四層含義：第一層，印章印在泥上，印章與泥土結合，說明現陰生起中陰的比喻；第二層，印章消失，說明現陰滅盡，中陰形成的比喻；第三層，『而是』之後，說明前一刻無法到達后一刻的比喻；第四層，『文非』之後，說明后一刻依靠前一刻而生起的比喻。下面總結歸納，顯明法理。在印章的比喻中，只總結歸納后三種。現陰滅盡，中陰生起，對應第二句。『是現在』之後，對應第三句。『中陰五陰亦非自』之後，對應第四句。『如印印』之後，舉出比喻來貼切說明，但只引用第二種比喻。
從下面開始，第二部分說明從中陰生起。其中先辨析中陰的相狀。『中陰二』之後，說明從中陰生起。前面三句：第一句，通過與現陰對比，辨析它們的相同與不同。『名雖無差』，是說它們的相同之處。五陰的名稱相同，所以說『無差』。『時節各異』，是辨析它們的不同之處。時間不同，現陰和中陰所處的時段不同，所以說『各異』。第二句，從眼睛的角度來區分。現陰粗糙，所以肉眼能夠看見。中陰細微，所以只有天眼才能看見。第三句，從食物的角度來區分。現陰粗糙，所以大多依靠段食（固體食物）。中陰細微，所以大多依靠三種食物，也就是思食、觸食以及識食。『意猶識也』，意思是說思食類似於識食。第四句，什麼是四食？對此，論典的解釋不同。依照《成實論》，餅、果、飯等稱為段食。思念尋求段食，使生命不至於斷絕，稱為思食。冷暖等觸，稱為觸食。
【English Translation】 Explanation: Second, it raises the issue of the arising and ceasing of the five skandhas (Panca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), arguing that no one can bind or liberate them. Third, it raises the issue of the arising and ceasing of the five skandhas in succession, neither constant nor discontinuous, arguing that no one can bind or liberate them. Because they are not constant, the five skandhas of the previous moment cannot reach the five skandhas of the next moment, therefore there should be no binding. Because they are not discontinuous, the five skandhas of the next moment continue to arise, therefore there should be no liberation. The questions raised are roughly like this. The text first states the principle, then uses a metaphor, and finally summarizes and concludes. The following is a refutation.
The following is the Buddha's answer. First, he allows the explanation, and then formally provides the answer. Of the previous three questions, he only explains the last one, stating that binding exists. If one can personally experience it, it can demonstrate that liberation exists. There are three situations of binding: the first arises from the present skandhas (the currently existing five skandhas); the second, after 'names are not different,' arises from the intermediate state (the transitional state between death and rebirth); the third, after 'whether the faculties are complete or incomplete at the time of birth,' arises from the arising of the intermediate state. In the first situation, the death state of the present skandhas is first explained. The principle, metaphor, and summary are clear and easy to understand. The following explains the aspect of the skandhas arising from the intermediate state. First the principle, then the metaphor. There are two metaphors: the first is to use the arising of light and the extinguishing of darkness as a metaphor; the second is to use a seal stamping mud as a metaphor. The seal metaphor has four layers of meaning: the first layer, the seal stamping on the mud, the seal combining with the mud, illustrates the metaphor of the present skandhas arising the intermediate state; the second layer, the seal disappearing, illustrates the metaphor of the present skandhas ceasing and the intermediate state forming; the third layer, after 'but,' illustrates the metaphor of the previous moment not being able to reach the next moment; the fourth layer, after 'text not,' illustrates the metaphor of the next moment relying on the previous moment to arise. The following summarizes and concludes, revealing the principle. In the seal metaphor, only the last three are summarized and concluded. The present skandhas ceasing, the intermediate state arising, corresponds to the second sentence. After 'is now,' corresponds to the third sentence. After 'intermediate skandhas are also not from,' corresponds to the fourth sentence. After 'like seal stamping,' it gives a metaphor to illustrate appropriately, but only quotes the second metaphor.
From below, the second part explains the arising from the intermediate state. Among them, the characteristics of the intermediate state are first analyzed. After 'intermediate state two,' it explains the arising from the intermediate state. The first three sentences: the first sentence, by comparing with the present skandhas, analyzes their similarities and differences. 'Names are not different,' means their similarities. The names of the five skandhas are the same, so it says 'not different.' 'Times are different,' is to analyze their differences. The times are different, the present skandhas and the intermediate state are in different time periods, so it says 'different.' The second sentence, from the perspective of the eyes, distinguishes them. The present skandhas are coarse, so the physical eye can see them. The intermediate skandhas are subtle, so only the heavenly eye can see them. The third sentence, from the perspective of food, distinguishes them. The present skandhas are coarse, so they mostly rely on gross food (solid food). The intermediate skandhas are subtle, so they mostly rely on three kinds of food, which are thought-food, contact-food, and consciousness-food. 'Meaning is like consciousness,' meaning that thought-food is similar to consciousness-food. The fourth sentence, what are the four foods? On this, the explanations in the treatises are different. According to the Tattvasiddhi Shastra (成實論), cakes, fruits, rice, etc., are called gross food. Thinking about and seeking gross food, so that life does not cease, is called thought-food. Cold and warmth, etc., are called contact-food.
為觸食。心識持身令不滅壞名為識食。若依毗曇一切色法持身不壞悉名揣食。心數法中思為思食。觸為觸食。六識心王名為識食。此經所說多同毗曇。然今從多宣說中陰但有三食。理實于中亦有揣食。如雜心說食何等物。女人中陰還食人中所食香氣。余亦如是。
下明起生。先法后喻。法中五句。一明中陰有二種思謂善與惡。二明中陰起二覺觀謂善與惡。惡業熏心生於惡念名惡覺觀。善業熏心生於善念名善覺觀。三于父母交會之時乘業趣向。四到生處起三煩惱。男人受生於母生愛。見母是已交會女人所以生愛。于父生瞋。見父是其所競男子所以生瞋。父精出時謂是已許暢已淫精是以歡喜。此謂已有是見。煩惱三毒分之是癡分攝。女人受生翻前可知。五以是下明由三惑壞中起生。上來法說如印喻之。
自下第三明從生陰起于繫縛。四句辯之。一明生時根具不具。為依具根集起煩惱所以論之。二明依根發生煩惱。生愛生癡及生倒見。三明煩惱發生諸業業生煩惱。四結成縛義。是名系縛結成子縛。以是義故名五陰生結成果縛。
上來明縛。下次明解。初法次喻后合下結。法中初明親近善人。便得聞下聽聞正法。以聞法下明繫念思。得大慧下明如說行。行有八句。喻合及結文皆可知第二對中師子初先舉無我
【現代漢語翻譯】 現代漢語譯本：以觸覺為食。心識維持身體使其不壞滅，這稱為識食。如果按照《毗曇》（Abhidhamma，論藏）的說法，一切色法維持身體不壞滅，都稱為揣食。在心數法（cetasikas，心所）中，思是思食，觸是觸食，六識心王（即眼識、耳識、鼻識、舌識、身識、意識）稱為識食。這部經所說的內容大多與《毗曇》相同。然而，現在從多數情況來說，中陰身只有三種食。實際上，中陰身也有揣食，如《雜心論》（Samuccaya，論書名）所說：『食是什麼東西？女人中陰身還食用人所食用的香氣，其餘情況也是如此。』
下面說明起生（rebirth，再生）。先說法，後用比喻。法中有五句。第一句說明中陰身有兩種思，即善與惡。第二句說明中陰身產生兩種覺觀，即善與惡。惡業薰染內心，產生惡念，稱為惡覺觀。善業薰染內心，產生善念，稱為善覺觀。第三句說明在父母交會之時，憑藉業力趨向投生之處。第四句說明到達投生之處時，產生三種煩惱。男人受生時，對母親產生愛，因為看到母親是正在交會的女人，所以產生愛。對父親產生嗔，因為看到父親是與其競爭的男子，所以產生嗔。父親精液射出時，認為是被允許暢快淫樂，因此歡喜。這稱為『已有是見』。煩惱三毒（貪嗔癡）中的『癡』也包含在其中。女人受生的情況與之前相反，可以類推得知。第五句以『以是』開頭，說明由於三種迷惑，中陰身壞滅而產生新的生命。以上是法說，下面用印章的比喻。
從下面開始，第三部分說明從生陰（birth aggregate，出生蘊）產生繫縛（bondage，束縛）。用四句話來辨析。第一句說明出生時根（sense organs，感官）具足與否。因為要依靠具足的根來聚集產生煩惱，所以要討論這個問題。第二句說明依靠根產生煩惱，產生愛、產生癡以及產生顛倒見。第三句說明煩惱產生諸業，業又產生煩惱。第四句總結成繫縛的含義。這稱為繫縛，結成子縛（the bondage of offspring，子之束縛）。因為這個緣故，稱為五陰（five aggregates，五蘊）產生結成果縛（the bondage of fruition，果之束縛）。
上面說明了繫縛。下面說明解脫。先說法，再用比喻，最後結合總結。法中首先說明親近善人。接著『便得聞下』說明聽聞正法。以『聞法下』說明繫念思維。『得大慧下』說明如所說而行。『行』有八句。比喻、結合以及結論的文字都可以理解。第二部分，針對中士，首先舉出無我（anatta，非我）。
【English Translation】 English version: To nourish with touch. The mind-consciousness sustaining the body, preventing its decay and destruction, is called consciousness-nourishment (識食, vijnana-ahara). According to the Abhidhamma (毗曇), all material phenomena that sustain the body and prevent its decay are called material nourishment (揣食, kabalinkara-ahara). Among mental factors (心數法, cetasikas), volition (思, cetana) is volition-nourishment (思食, manas-samcetana-ahara), contact (觸, phassa) is contact-nourishment (觸食, phassa-ahara), and the six consciousnesses (六識心王), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, are called consciousness-nourishment. What is said in this sutra is mostly the same as the Abhidhamma. However, for the most part, the intermediate state (中陰, antarabhava) has only three kinds of nourishment. In reality, there is also material nourishment in the intermediate state, as the Samuccaya (雜心論) says: 'What is nourishment? The intermediate state of a woman still consumes the fragrance of what people eat, and the rest is the same.'
Below, it explains rebirth (起生, rebith). First, the Dharma is explained, then a metaphor is used. There are five sentences in the Dharma. The first sentence explains that the intermediate state has two kinds of thoughts, namely good and evil. The second sentence explains that the intermediate state produces two kinds of perceptions, namely good and evil. Evil karma taints the mind, producing evil thoughts, which are called evil perceptions. Good karma taints the mind, producing good thoughts, which are called good perceptions. The third sentence explains that at the time of the parents' intercourse, one tends towards the place of rebirth by the force of karma. The fourth sentence explains that when one arrives at the place of rebirth, three afflictions arise. When a man is born, he develops love for his mother because he sees his mother as the woman with whom he is having intercourse, so he develops love. He develops anger towards his father because he sees his father as the man competing with him, so he develops anger. When the father's semen is released, he thinks that he has been allowed to enjoy the pleasure of lust, so he rejoices. This is called 'having this view.' The 'delusion' (癡, moha) among the three poisons (三毒, greed, anger, and delusion) of affliction is also included in it. The situation of a woman being born is the opposite of the previous one, which can be inferred.
From below, the third part explains that bondage (繫縛, bandhana) arises from the birth aggregate (生陰, birth aggregate). It is analyzed in four sentences. The first sentence explains whether the sense organs (根, indriya) are complete or not at birth. Because one must rely on complete sense organs to gather and produce afflictions, this issue must be discussed. The second sentence explains that afflictions arise depending on the sense organs, producing love, producing delusion, and producing inverted views. The third sentence explains that afflictions produce various karmas, and karma produces afflictions. The fourth sentence concludes the meaning of bondage. This is called bondage, forming the bondage of offspring (子縛, the bondage of offspring). For this reason, it is called the five aggregates (五陰, five skandhas) producing the bondage of fruition (果縛, the bondage of fruition).
The above explains bondage. The following explains liberation. First, the Dharma is explained, then a metaphor is used, and finally, it is combined and concluded. The Dharma first explains approaching virtuous friends. Then '便得聞下' explains hearing the correct Dharma. '聞法下' explains focusing on thinking. '得大慧下' explains practicing as said. 'Practice' has eight sentences. The metaphor, combination, and conclusion can all be understood. In the second part, for the middling person, first, the non-self (無我, anatta) is mentioned.
人難無縛解。空中無刺。云何言拔難無解也。陰無系者云何繫縛難無縛也。下佛答之。明有煩惱繫縛五陰名色縛生所以有縛。離此名解。文中先明煩惱系陰離之名解。后彰名色系縛眾生離之名解。前中初法。法中明縛略不論解。煩惱縛法攬之成陰名縛五陰。惱陰同體故言無別。下約喻縛解雙論。兩喻兩合文顯可知。下次明其名色縛生離之名解。如說名色系縛眾生明其有縛。名色猶是向前五陰。攬之成人名縛眾生。名色若滅則無眾生彰其有解。離名色已無別眾生離眾生已無別名色約就前解明人與法同體無別。以同體故但離名色則無眾生。但離眾生亦無名色。亦名名色系縛生等約就前縛明人與法同體無別。以同體故但有名色則縛眾生。但有眾生亦縛名色。第三對中師子初先執人異法難破向前名色縛生生縛名色。初言如眼不自見等自立道理。云何如來說言名色系縛名色難破佛義。何以故下釋顯難意。先自徴責。如來上來未曾宣說名色還復繫縛名色。我以何故為此難問。下對釋之。如來向前宣說名色即是眾生復言眾生即是名色以是義故若言名色系縛眾生即是名色系縛名色。
下佛答之。答意如何。彰彼名色整合眾生生外更無故說即是。假實相縛非實縛實。是故不得宣說名色還縛名色。文中初先就縛正答。先喻次合後結可
【現代漢語翻譯】 人很難沒有束縛和解脫。空中沒有刺，為什麼說拔除困難就沒有解脫呢？陰（Skandha，構成個體的五種要素，即色、受、想、行、識）沒有繫縛，為什麼說繫縛困難就沒有解脫呢？下面佛陀回答這個問題。說明有煩惱繫縛五陰，名色（Nama-rupa，精神和物質）束縛產生，所以有束縛。離開這些就叫做解脫。文中先說明煩惱繫縛五陰，離開它就叫做解脫。後面彰顯名色系縛眾生，離開它就叫做解脫。前面是初法。法中說明束縛，略而不論解脫。煩惱束縛法，攬取它形成五陰，就叫做束縛五陰。煩惱和五陰同體，所以說沒有差別。下面用比喻來說明束縛和解脫，兩喻兩合，文義顯明可知。下次說明名色束縛產生，離開它就叫做解脫。如說名色系縛眾生，說明有束縛。名色仍然是前面的五陰。攬取它成為人，就叫做束縛眾生。名色如果滅盡，就沒有眾生，彰顯有解脫。離開名色后，沒有別的眾生，離開眾生后，沒有別的名色，約就前面的解脫說明人與法同體沒有差別。因為同體的緣故，只要離開名色就沒有眾生。只要離開眾生，也沒有名色。也說名色系縛生等，約就前面的束縛說明人與法同體沒有差別。因為同體的緣故，只要有名色就束縛眾生。只要有眾生，也束縛名色。第三個對論中，外道首先執著人與法不同，難以破斥前面的名色束縛產生，產生束縛名色。開始說如眼不能自見等，自立道理。為什麼如來說名色系縛名色，難以破斥佛義。為什麼呢？下面解釋顯明難破之意。先自我責問。如來上來未曾宣說名色還復繫縛名色。我以什麼緣故為此難問。下面對論解釋。如來向前宣說名色即是眾生，又說眾生即是名色，因為這個緣故，如果說名色系縛眾生，就是名色系縛名色。
下面佛陀回答這個問題。回答的意思是什麼？彰顯那些名色整合眾生，生外更沒有，所以說就是。假名和實相束縛，不是真實束縛真實。因此不得宣說名色還束縛名色。文中開始先就束縛正面回答。先比喻，次合論，后總結可知。
【English Translation】 It is difficult for people to be without bondage and liberation. There are no thorns in the sky. Why do you say that removing difficulties has no liberation? The Skandhas (five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness) are not bound, so why do you say that binding difficulties has no liberation? The Buddha answers this below, explaining that afflictions bind the five Skandhas, and Nama-rupa (name and form, mind and matter) bind birth, so there is bondage. Leaving these is called liberation. The text first explains that afflictions bind the five Skandhas, and leaving them is called liberation. Later, it highlights that Nama-rupa binds sentient beings, and leaving it is called liberation. The former is the initial Dharma. In the Dharma, bondage is explained, but liberation is not discussed. Afflictions bind the Dharma, and grasping it forms the five Skandhas, which is called binding the five Skandhas. Afflictions and the five Skandhas are of the same essence, so there is no difference. Below, the analogy is used to explain both bondage and liberation, with two analogies and two combinations, and the meaning is clear and understandable. Next, it explains that Nama-rupa binds birth, and leaving it is called liberation. As it says that Nama-rupa binds sentient beings, it explains that there is bondage. Nama-rupa is still the previous five Skandhas. Grasping it to become a person is called binding sentient beings. If Nama-rupa is extinguished, there are no sentient beings, highlighting that there is liberation. After leaving Nama-rupa, there are no other sentient beings, and after leaving sentient beings, there is no other Nama-rupa. Regarding the previous liberation, it explains that people and Dharma are of the same essence without difference. Because they are of the same essence, as long as Nama-rupa is left, there are no sentient beings. As long as sentient beings are left, there is no Nama-rupa. It also says that Nama-rupa binds birth, etc., regarding the previous bondage, it explains that people and Dharma are of the same essence without difference. Because they are of the same essence, as long as there is Nama-rupa, it binds sentient beings. As long as there are sentient beings, it also binds Nama-rupa. In the third debate, the heretic first insists that people and Dharma are different, making it difficult to refute the previous Nama-rupa binding birth, and birth binding Nama-rupa. It begins by saying that just as the eye cannot see itself, etc., establishing its own reasoning. Why does the Tathagata (another name for the Buddha) say that Nama-rupa binds Nama-rupa, making it difficult to refute the Buddha's meaning? Why? Below, it explains the meaning of the difficulty in refuting. First, it questions itself. The Tathagata has never said that Nama-rupa binds Nama-rupa again. Why do I ask this difficult question? Below, it explains the debate. The Tathagata previously said that Nama-rupa is sentient beings, and also said that sentient beings are Nama-rupa. Because of this, if it is said that Nama-rupa binds sentient beings, it is Nama-rupa binding Nama-rupa.
Below, the Buddha answers this question. What is the meaning of the answer? It highlights that those Nama-rupa integrate into sentient beings, and there is nothing outside of birth, so it is said to be the same. False names and real appearances bind, but it is not a real binding of reality. Therefore, it is not permissible to say that Nama-rupa binds Nama-rupa again. The text begins by directly answering the bondage. First, there is an analogy, then a combination, and finally a conclusion that is understandable.
知。若離已下就解以答。良以生法無別體故遠離名色。即得名為眾生解脫。是故下結。
上來就凡明有縛解。下論二乘有兩問答。師子初先乘前難后。若有名色是繫縛者諸阿羅漢未離名色亦應繫縛。佛答有二。一約有餘涅槃以答。二譬如下約就無餘涅槃以答。前中初先泛舉二脫。次列其名。斷生死因名為子斷。滅生死果名為果斷。下約二脫以答其問。答意如何。明阿羅漢現無煩惱故無子縛。陰身未滅故有果縛。文有四句。一明羅漢已斷子縛。二未斷果下明有果縛。于中初先明其有縛。不見佛性不得菩提彰其無解。三以是義故可言果縛結前第二。不得說言名色系縛結前第一。
下就無餘以答其問。明阿羅漢現斷煩惱后報不生是故一切繫縛悉無。文中先喻。如油未盡明則不滅反喻羅漢因滅果存。若油盡者滅即無疑順喻羅漢因盡果喪。下合顯法。先合反喻。若得斷下合後順喻。
自下師子乘佛前言難喻乖法。初言燈油二性各異明喻異法。燈熱油冷名性各異。眾生煩惱不如是等彰法異喻。眾生煩惱則不如是總明其異。下別顯之。別中三番。一明眾生即是煩惱。二明眾生即是五陰。三明煩惱即是五陰。以此相即故不同喻。云何已下結難徴佛法喻迢別。云何如來取燈為喻。
下佛答之。答意如何。明前喻
【現代漢語翻譯】 現代漢語譯本： 知曉。如果離開已下的內容，就解釋來回答。因為生法沒有不同的本體，所以遠離名色（nama-rupa，name and form）。就能被稱作眾生解脫。因此下面總結。 上面就凡夫說明有束縛和解脫。下面討論二乘（sravaka-yana and pratyekabuddha-yana）有兩段問答。師子（Simha）首先用前面的話來為難後面的話：如果有名色（nama-rupa，name and form）就是繫縛，那麼諸阿羅漢（arhat）沒有離開名色（nama-rupa，name and form），也應該被繫縛。佛陀回答有兩種。一是根據有餘涅槃（sopadhisesa-nirvana）來回答，二是譬如下面根據無餘涅槃（anupadhisesa-nirvana）來回答。前面之中，首先泛泛地舉出二脫（two kinds of liberation），其次列出它們的名稱。斷除生死之因叫做子斷（seed-severance），滅除生死之果叫做果斷（fruit-severance）。下面根據二脫（two kinds of liberation）來回答他的提問。回答的意思是什麼？說明阿羅漢（arhat）現在沒有煩惱，所以沒有子縛（seed-bondage）。陰身（skandha-kaya）沒有滅盡，所以有果縛（fruit-bondage）。文中有四句。一是說明阿羅漢（arhat）已經斷除了子縛（seed-bondage）。二是沒有斷除果，下面說明有果縛（fruit-bondage）。其中首先說明他有束縛，不見佛性（Buddha-nature），不得菩提（bodhi），彰顯他沒有解脫。三是以這個緣故，可以說有果縛（fruit-bondage），總結前面第二點。不得說名色（nama-rupa，name and form）繫縛，總結前面第一點。 下面就無餘（anupadhisesa-nirvana）來回答他的提問。說明阿羅漢（arhat）現在斷除煩惱，後來的果報不再產生，因此一切繫縛都沒有了。文中先用比喻。如油沒有燒盡，燈光就不會熄滅，反過來比喻阿羅漢（arhat）因滅果存。如果油燒盡了，燈光熄滅就沒有疑問，順過來比喻阿羅漢（arhat）因盡果喪。下面結合來顯明佛法。先結合反喻。如果得到斷除，下面結合後面的順喻。 從下面開始，師子（Simha）用佛陀前面的話來為難，說比喻違背佛法。開始說燈油二者的性質各不相同，說明比喻和佛法不同。燈熱油冷，名稱性質各不相同。眾生的煩惱不是這樣等等，彰顯佛法和比喻不同。眾生的煩惱不是這樣，總的說明它們的差異。下面分別顯明。分別之中有三點。一是說明眾生就是煩惱。二是說明眾生就是五陰（panca-skandha）。三是說明煩惱就是五陰（panca-skandha）。因為這樣相互即是，所以和比喻不同。云何以下，總結提問，征問佛陀的佛法和比喻差別很大。云何如來（tathagata）用燈來做比喻。 下面是佛陀的回答。回答的意思是什麼？說明前面的比喻。
【English Translation】 English version: Knowing. If one departs from what follows, then explain to answer. Because the phenomena of birth have no separate entity, therefore, distancing from name and form (nama-rupa) is named the liberation of sentient beings. Therefore, the following concludes. Above, concerning ordinary beings, it is explained that there are bondage and liberation. Below, discussing the Two Vehicles (sravaka-yana and pratyekabuddha-yana), there are two questions and answers. Simha first uses the previous words to challenge the latter: If name and form (nama-rupa) are the binding, then the Arhats (arhat) who have not departed from name and form (nama-rupa) should also be bound. The Buddha answers in two ways. First, according to the Nirvana with remainder (sopadhisesa-nirvana) to answer, and second, using the analogy below according to the Nirvana without remainder (anupadhisesa-nirvana) to answer. In the former, first generally mentioning the two liberations, then listing their names. Cutting off the cause of birth and death is called seed-severance, and extinguishing the result of birth and death is called fruit-severance. Below, according to the two liberations to answer his question. What is the meaning of the answer? It explains that Arhats (arhat) currently have no afflictions, so there is no seed-bondage. The aggregate body (skandha-kaya) has not been extinguished, so there is fruit-bondage. There are four sentences in the text. First, it explains that Arhats (arhat) have already cut off seed-bondage. Second, not cutting off the fruit, below it explains that there is fruit-bondage. Among them, first it explains that he has bondage, not seeing the Buddha-nature, not attaining bodhi, highlighting that he has no liberation. Third, because of this reason, it can be said that there is fruit-bondage, summarizing the second point above. It cannot be said that name and form (nama-rupa) are the binding, summarizing the first point above. Below, according to the Nirvana without remainder (anupadhisesa-nirvana) to answer his question. It explains that Arhats (arhat) currently cut off afflictions, and later karmic retributions do not arise, therefore all bondages are gone. In the text, first using a metaphor. Like oil not being exhausted, the light will not be extinguished, conversely metaphorizing Arhats (arhat) where the cause is extinguished but the result remains. If the oil is exhausted, the light being extinguished is without doubt, directly metaphorizing Arhats (arhat) where the cause is exhausted and the result is lost. Below, combining to reveal the Dharma. First combining the converse metaphor. If one attains cutting off, below combining the following direct metaphor. From below, Simha uses the Buddha's previous words to challenge, saying that the metaphor violates the Dharma. Starting by saying that the nature of the lamp and oil are different, explaining that the metaphor and the Dharma are different. The lamp is hot and the oil is cold, the names and natures are different. The afflictions of sentient beings are not like this, etc., highlighting that the Dharma and the metaphor are different. The afflictions of sentient beings are not like this, generally explaining their differences. Below, separately revealing. Among the separations, there are three points. First, it explains that sentient beings are the afflictions. Second, it explains that sentient beings are the five aggregates (panca-skandha). Third, it explains that afflictions are the five aggregates (panca-skandha). Because they are mutually identical in this way, therefore it is different from the metaphor. What follows below, summarizing the question, questioning the great difference between the Buddha's Dharma and the metaphor. Why does the Tathagata (tathagata) use the lamp as a metaphor? Below is the Buddha's answer. What is the meaning of the answer? It explains the previous metaphor.
者但取少分非是全喻。文中有四。一舉八喻彰其所異。二凡所引喻不必盡下立少分喻彰其所同。三離水無下準於前法更立異喻。四若欲得合彼燈喻下唯於前喻更立異法。
就初段中先舉八喻。喻實有十。簡去少分及與多分故但言八。次列其名。下廣辯釋。雖舉八喻為對最後遍喻辯異余乘論之。
第二段中初先泛論。一切引喻不必盡取或取少分或多或全。次立兩種少分之喻。我言燈者約之顯前。
第三段中準於前法更立異喻。兩喻兩合。文顯可知。
第四段中準於前喻更立異法用合燈喻。諦聽我說敕聽許說。下正合之。合以顯法。炷喻二十五有之身。油喻愛結。明喻智慧。除破黑闇喻滅無明。暖喻聖道。如燈油盡明炎則滅牒舉其喻。眾生愛盡合油盡也。其明滅者喻智慧滅。其炎滅者喻彼變易生死果滅。此等滅故證見佛性。見佛性故雖有真實法身名色不能縛系。亦可應化名色不縛。以不縛故雖現在於二十五有不為其污。
下次明其修道業果。初明有修。如說偈下明所修行。前中經文有三問答。初師子吼舉無我人難無修道。眾生陰空誰有受教修集道者。下佛答之。明雖無人而有念心智慧心等相續不斷故有修道。第二師子乘言重問。念等盡滅無所成辦又無增長云何有修。于中初言如是等法念念
【現代漢語翻譯】 現代漢語譯本：這裡只是取少部分，並非完全比喻。文中包含四個部分：第一，列舉八個比喻，彰顯其不同之處；第二，凡是引用的比喻，不必全部採用，只選取少部分比喻，彰顯其相同之處；第三，如果沒有水，就無法滋潤，依據前面的法則，再立不同的比喻；第四，如果想要符合燈的比喻，就在前面的比喻中，再立不同的法則。
在第一部分中，首先列舉八個比喻。實際上有十個比喻，省略了少部分和大部分，所以只說八個。其次列出它們的名稱，下面廣泛地辨析解釋。雖然列舉了八個比喻，是爲了對比最後普遍的比喻，辨別它與其餘乘的理論的差異。
在第二部分中，首先泛泛地討論，一切引用的比喻，不必全部採用，或者選取少部分，或者選取大部分，或者全部採用。其次建立兩種少部分的比喻。我說燈的比喻，是爲了顯明前面的內容。
在第三部分中，依據前面的法則，再立不同的比喻。兩個比喻，兩種結合，文義顯明可知。
在第四部分中，依據前面的比喻，再立不同的法則，用以符合燈的比喻。『諦聽我說』，是命令聽講，允許解說。下面正式地結合比喻。用比喻來顯明佛法。燈芯比喻二十五有（指欲界、色界、無色界這三界中的二十五種存在狀態）之身，燈油比喻愛結（指由愛慾產生的煩惱束縛），光明比喻智慧，破除黑暗比喻消滅無明（指對事物真相的迷惑），溫暖比喻聖道。『如燈油盡明炎則滅』，是照應舉出的比喻。眾生的愛慾耗盡，符合燈油耗盡。光明熄滅，比喻智慧熄滅。火焰熄滅，比喻變易生死（指阿羅漢、辟支佛等聖者在證悟后，仍然會經歷的微細的生死變化）的果報滅盡。這些都滅盡了，就能證見佛性（指眾生本具的覺悟本性）。因為見到佛性，即使有真實的法身（指佛所證得的永恒不變的真如之身），也不會被名色（指物質和精神現象）所束縛。也可以說，應化之身也不會被名色所束縛。因為不被束縛，即使現在處於二十五有之中，也不會被它所污染。
下面說明修道業的果報。首先說明有修道這件事。『如說偈』下面說明所修行的內容。前面經文中有三個問答。最初，師子吼（指一種無畏的說法）提出沒有我、沒有人的觀點，質疑誰來修道。眾生的五陰（指色、受、想、行、識這五種構成要素）皆空，誰來接受教導，修習佛道呢？下面佛陀回答，說明即使沒有人，但有念心、智慧心等相續不斷，所以有修道。第二，師子乘（人名）再次提問。念頭等都已滅盡，沒有什麼可以成就，又沒有增長，怎麼會有修道呢？其中首先說，像這樣的法，唸唸生滅。
【English Translation】 English version: Here, only a small portion is taken, not a complete analogy. The text contains four parts: First, listing eight metaphors to highlight their differences; Second, whatever metaphors are cited, they do not need to be fully adopted, only selecting a small portion of the metaphor to highlight their similarities; Third, if there is no water, there is no nourishment, based on the preceding principle, establishing different metaphors; Fourth, if one wants to align with the metaphor of the lamp, then in the preceding metaphor, establish different principles.
In the first part, eight metaphors are listed first. Actually, there are ten metaphors, omitting the small and large portions, so only eight are mentioned. Next, their names are listed, and below, they are widely analyzed and explained. Although eight metaphors are listed, it is to contrast with the final universal metaphor, distinguishing its differences from the theories of other vehicles.
In the second part, a general discussion is first made, that all cited metaphors do not need to be fully adopted, either taking a small portion, a large portion, or adopting all. Next, two types of small portion metaphors are established. My saying of the lamp metaphor is to clarify the preceding content.
In the third part, based on the preceding principle, different metaphors are established. Two metaphors, two combinations, the meaning of the text is clear and understandable.
In the fourth part, based on the preceding metaphor, different principles are established, used to align with the metaphor of the lamp. 'Listen attentively to what I say,' is an order to listen and permission to explain. Below, the metaphors are formally combined. Using metaphors to clarify the Dharma. The wick of the lamp is a metaphor for the body of the twenty-five existences (referring to the twenty-five states of existence in the desire realm, form realm, and formless realm), the oil of the lamp is a metaphor for the bonds of love, the light is a metaphor for wisdom, dispelling darkness is a metaphor for eliminating ignorance (referring to the delusion about the true nature of things), warmth is a metaphor for the holy path. 'As the oil of the lamp is exhausted, the light and flame are extinguished,' is to correspond to the mentioned metaphor. The exhaustion of beings' desires aligns with the exhaustion of the lamp oil. The extinguishing of the light is a metaphor for the extinguishing of wisdom. The extinguishing of the flame is a metaphor for the extinction of the result of changing birth and death (referring to the subtle changes of birth and death that Arhats, Pratyekabuddhas, and other sages still experience after enlightenment). When these are all extinguished, one can realize the Buddha-nature (referring to the inherent enlightened nature of all beings). Because of seeing the Buddha-nature, even if there is a true Dharmakaya (referring to the eternal and unchanging true nature body attained by the Buddha), it will not be bound by name and form (referring to material and mental phenomena). It can also be said that the manifested body will not be bound by name and form. Because it is not bound, even if it is now in the twenty-five existences, it will not be defiled by it.
Below, the fruits of the practice of the path are explained. First, it is explained that there is the practice of the path. 'As the verse says' below explains what is practiced. In the preceding sutra text, there are three questions and answers. Initially, the lion's roar (referring to a fearless statement) raises the view of no self and no person, questioning who will practice the path. The five skandhas (referring to the five aggregates of form, feeling, perception, volition, and consciousness) of beings are empty, who will receive teachings and practice the Buddha's path? Below, the Buddha answers, explaining that even if there is no person, there are continuous thoughts, wisdom minds, etc., so there is the practice of the path. Second, Simhila (person's name) asks again. Thoughts, etc., are all extinguished, there is nothing to accomplish, and there is no increase, how can there be practice? Among them, it is first said that such dharmas arise and cease moment by moment.
滅者牒佛前言難無成辦。是念念滅重牒前言。難無增長。準下答文此言略少。若具應言是念念滅云何增長。亦相似下牒佛前言明定相似難無增長。云何修習總以結徴。
下佛答之。先對初句明有成辦。汝言唸唸滅云何增下對第二句明雖生滅而有增長。如犢子下對第三句雖唸唸滅明後過前非定相似。初中如燈雖唸唸滅而破闇冥喻有成辦。次合顯法。下復重舉三喻顯之。此即是其先後喻也。第二段中言唸唸滅云何增長舉其難意。心不斷故名為增長法說明增。如人誦下五喻顯之。第三段中初先立喻明有增長。譬如犢子生便求乳實無人教舉其喻。雖唸唸滅初饑后飽故不相似明後過前。若相似者不應異生破定相似。若言相似不應異饑更有飽生下約顯法。眾生修道亦復如是合前犢子生便求乳。初雖未下合前初饑后飽等言。
自下第三師子舉彼須陀洹人生於惡國難破向前增長之義。文中初言須陀洹人雖生惡國猶故持戒不殺盜等舉佛舊言。下就設難。難中有三。初須陀洹陰即此處滅不生惡國修道亦爾不至惡者將身類道明不至后。須陀以前無道之身名為惡國。無漏聖王不居中故。后得道身名為凈國。無漏居故。彼現五陰不至惡國。聖道亦爾道不至后。后則劣前云何相似。尚不相似焉有增長如犢飲乳。二若相似下難后似前。若
【現代漢語翻譯】 現代漢語譯本 『滅者』（認為一切都在瞬間消滅的理論）重複佛陀之前所說，質疑如何能有成就。『是念念滅』（每個念頭都在瞬間消滅）再次重複之前的觀點，質疑如何能有增長。根據下面的回答，這裡的說法有所省略。如果完整地說，應該說『是念念滅，云何增長？』（既然每個念頭都在瞬間消滅，又如何增長呢？）也類似於下面重複佛陀之前所說，明確指出相似之處，質疑如何能有增長。『云何修習』（如何修行）總括性地提出疑問。
下面是佛陀的回答。首先針對第一句，說明有成就。『汝言唸唸滅云何增』（你說每個念頭都在瞬間消滅，又如何增長？）針對第二句，說明雖然有生滅，但有增長。『如犢子』（例如小牛）針對第三句，雖然每個念頭都在瞬間消滅，但後來的狀態超過之前的狀態，並非完全相同。最初，『如燈雖唸唸滅而破闇冥』（例如燈光雖然每個念頭都在瞬間消滅，但能破除黑暗），比喻有成就。其次，結合現象來闡明佛法。下面再次舉出三個比喻來闡明這一點。這也就是先後比喻。 第二段中，『言唸唸滅云何增長』（說每個念頭都在瞬間消滅，又如何增長？）提出疑問的意圖。『心不斷故名為增長』（因為心念不斷，所以稱為增長），用佛法說明增長。『如人誦』（例如人誦經）用五個比喻來闡明這一點。 第三段中，首先設立比喻，說明有增長。『譬如犢子生便求乳實無人教』（例如小牛一生下來就尋找乳汁，實際上沒有人教導），舉出比喻。『雖唸唸滅初饑后飽故不相似』（雖然每個念頭都在瞬間消滅，但最初飢餓，後來飽足，所以不相同），說明後來的狀態超過之前的狀態。『若相似者不應異生』（如果相同，就不應該有不同的感受），打破完全相同的觀點。『若言相似不應異饑更有飽生』（如果說相同，就不應該有不同的飢餓感，更不應該有飽足感），從現象上來說明。『眾生修道亦復如是』（眾生修行也是如此），與前面的小牛一生下來就尋找乳汁相對應。『初雖未』（最初雖然沒有），與前面的最初飢餓，後來飽足等說法相對應。
從下面開始，第三位論師舉出須陀洹（Srotapanna，入流果）人出生在惡劣國家，難以打破向前增長的意義。文中，最初說『須陀洹人雖生惡國猶故持戒不殺盜等』（須陀洹人即使出生在惡劣的國家，仍然持戒，不殺盜等），引用佛陀以前說過的話。下面就開始設難。難中有三個方面。首先，『須陀洹陰即此處滅不生惡國修道亦爾不至惡者』（須陀洹的五陰在此處消滅，不會出生在惡劣的國家，修行也是如此，不會到達惡劣的地方），將自身比作道路，說明不會到達後來。須陀洹獲得果位之前的無道之身稱為惡國。因為沒有無漏的聖者居住其中。後來獲得道果之身稱為凈國。因為有無漏的聖者居住其中。他們現在的五陰不會到達惡劣的國家。聖道也是如此，道不會到達後來。後來的狀態不如之前的狀態，怎麼能說相似呢？既然不相似，又怎麼能說增長，就像小牛喝奶一樣。第二，『若相似下難后似前』（如果相似，下面就質疑後來的狀態與之前的狀態相似）。
【English Translation】 English version 'Extinctionists' (those who believe everything vanishes in an instant) reiterate what the Buddha said earlier, questioning how there can be accomplishment. 'Each thought vanishes in an instant' repeats the previous point, questioning how there can be growth. According to the answer below, this statement is somewhat abbreviated. If stated fully, it should be 'Since each thought vanishes in an instant, how can there be growth?' This is also similar to the following, which repeats what the Buddha said earlier, clearly pointing out the similarities and questioning how there can be growth. 'How to cultivate' summarizes the question.
Below is the Buddha's response. First, addressing the first sentence, it explains that there is accomplishment. 'You say each thought vanishes in an instant, how can there be growth?' addresses the second sentence, explaining that although there is arising and ceasing, there is growth. 'Like a calf' addresses the third sentence, explaining that although each thought vanishes in an instant, the later state surpasses the previous state and is not completely the same. Initially, 'Like a lamp, although each thought vanishes in an instant, it dispels darkness' is a metaphor for accomplishment. Second, it combines phenomena to elucidate the Dharma. Below, three more metaphors are used to illustrate this point. These are the metaphors of before and after. In the second section, 'Saying each thought vanishes in an instant, how can there be growth?' raises the intention of the question. 'Because the mind is continuous, it is called growth' uses the Dharma to explain growth. 'Like a person reciting' uses five metaphors to illustrate this point. In the third section, first, a metaphor is established to explain that there is growth. 'For example, a calf seeks milk as soon as it is born, and no one actually teaches it' gives a metaphor. 'Although each thought vanishes in an instant, it is initially hungry and later full, so they are not the same' explains that the later state surpasses the previous state. 'If they were the same, there should be no different feelings' breaks the view of being completely the same. 'If you say they are the same, there should be no different hunger, and there should be no feeling of fullness' explains it from the perspective of phenomena. 'Sentient beings cultivate the path in the same way' corresponds to the previous statement that a calf seeks milk as soon as it is born. 'Although initially not' corresponds to the previous statements of initially being hungry and later being full.
From below, the third teacher raises the point that a Srotapanna (stream-enterer) being born in an evil country makes it difficult to break the meaning of forward growth. In the text, it initially says 'Although a Srotapanna is born in an evil country, they still uphold the precepts and do not kill or steal, etc.' quoting what the Buddha said earlier. Below, the questioning begins. There are three aspects to the questioning. First, 'The Srotapanna's skandhas cease here and are not born in an evil country, and cultivation is the same, not reaching evil' compares oneself to the path, explaining that it will not reach the later state. The body without the path before the Srotapanna attained the fruit is called an evil country. Because there are no undefiled sages residing there. The body that later attained the fruit is called a pure country. Because there are undefiled sages residing there. Their present skandhas will not reach the evil country. The holy path is also the same, the path will not reach the later state. The later state is inferior to the previous state, so how can they be said to be similar? Since they are not similar, how can they be said to grow, like a calf drinking milk. Second, 'If they are similar, below it questions whether the later state is similar to the previous state.'
后似前何故不生凈妙國土而生惡國。三若惡國陰非須陀下遮佛非義。若佛宣說生惡國者。非須陀洹故不似前。云何不作殺盜等惡。
下佛答之文別有四。先答第三。次答第二。復答第三。卻答第一。故有四文。初言須陀雖生惡國終不失於須陀名者答第三中若惡國陰非須陀洹。明雖生惡不得言非。陰不相似是故我引犢子為喻答第二難明後過前。非直相似是故說言陰不相似。如犢飲乳初饑后飽云何不似。去涅槃界近於前故。
雖生惡國以道力故不作惡者釋第三中雲何而得不作惡業明由道力。初先法說。如香山下四喻顯之。就初喻中譬如香山有師子王喻須陀洹現陰身中有無漏道。一切鳥獸無敢近者喻惡不生。有時是王至雪山者喻無漏道流至末後得道身中。一切鳥獸猶不住者不敢住于空香山中。彼空香山喻須陀洹中間所受無道之身。由前道故惡業不行。下合可知。后之三喻並舉總合文皆可識。
須陀洹陰於此滅下卻答初難。先答初中須陀洹陰於此處滅不至惡國。明後所受猶故是其須陀洹陰非全不至。文中初法次喻后合。譬如人下答初難中修道亦爾不至惡國。明後還得非全不至。初先立喻。如人巨富喻須陀洹現備聖德。唯有一子喻須陀洹現在造作次生之業。先已終沒喻彼生業起已謝往。其子有子在他土者彼業
【現代漢語翻譯】 現代漢語譯本： 為什麼證得須陀洹果（Srotapanna，入流果）后，後來所受的陰（khandha，五蘊）不像之前的陰一樣，不生於清凈美好的國土，反而生於惡劣的國土呢？如果說惡劣國土的陰不是須陀洹，那就等於說佛陀的教法不能庇護須陀洹，這不合道理。如果佛陀說生於惡劣國土的人不是須陀洹，所以不像之前一樣，那麼，他們又如何能不造作殺盜等惡業呢？
下面佛陀的回答分為四個部分。先回答第三個問題，再回答第二個問題，然後再次回答第三個問題，最後回答第一個問題。所以有四段文字。首先，『須陀洹雖然生於惡劣國土，但終究不會失去須陀洹的名稱』，這是回答第三個問題中『如果惡劣國土的陰不是須陀洹』的疑問。說明即使生於惡劣國土，也不能說他不是須陀洹。陰不相似，所以用犢牛的比喻來說明後來的陰不如之前的陰。並非完全相似，所以說陰不相似。就像犢牛喝奶，開始飢餓後來飽足，怎麼能說完全一樣呢？因為離涅槃的境界比之前更近了。
『雖然生於惡劣國土，但因為有道力的緣故，不造作惡業』，這是解釋第三個問題中『如何能夠不造作惡業』的疑問，說明是由於道力的作用。首先是法說，然後用香山下的四個比喻來顯明。在第一個比喻中，譬如香山有師子王，比喻須陀洹現陰身中有無漏道（anasrava-marga，沒有煩惱的道）。一切鳥獸都不敢靠近，比喻惡業不生。有時師子王會到雪山，比喻無漏道流至最後得道的身體中。一切鳥獸仍然不敢住在空曠的香山中，那個空曠的香山比喻須陀洹中間所受的沒有道的身體。由於之前的道力，惡業不會發生。下面的比喻可以依此類推理解。後面的三個比喻都是總合在一起的，文義都可以理解。
『須陀洹的陰在此處滅盡』，這是回答最初的難題。先回答最初的問題，須陀洹的陰在此處滅盡，不會到惡劣國土。說明後來所受的陰仍然是須陀洹的陰，並非完全沒有關係。文中先是法說，然後是比喻，最後是總結。『譬如人』以下是回答最初難題中修道之人也不會到惡劣國土。說明後來還是會得到的，並非完全沒有關係。首先是立喻。譬如有人非常富有，比喻須陀洹現在具備聖德。只有一個兒子，比喻須陀洹現在造作的來世的業。先已終沒，比喻他所生的業已經謝往。他的兒子在其他國土有兒子，比喻他的業
【English Translation】 English version: Why, after attaining the Srotapanna (stream-enterer) fruit, are the subsequent khandhas (aggregates) not born in pure and wonderful lands like the previous ones, but instead born in evil lands? If it is said that the khandhas in evil lands are not those of a Srotapanna, then it implies that the Buddha's teachings cannot protect Srotapannas, which is unreasonable. If the Buddha says that those born in evil lands are not Srotapannas, and therefore not like before, then how can they avoid committing evil deeds such as killing and stealing?
The Buddha's answer below is divided into four parts. First, the third question is answered, then the second, then the third again, and finally the first. Thus, there are four sections of text. First, 'Although a Srotapanna is born in an evil land, he will not lose the name of Srotapanna,' which answers the doubt in the third question, 'If the khandhas in an evil land are not those of a Srotapanna.' It explains that even if born in an evil land, it cannot be said that he is not a Srotapanna. The khandhas are not exactly the same, so the analogy of a calf is used to illustrate that the later khandhas are not as good as the previous ones. They are not exactly the same, so it is said that the khandhas are not similar. Just like a calf drinking milk, it is hungry at first and full later, how can they be exactly the same? Because it is closer to the realm of Nirvana than before.
'Although born in an evil land, he does not commit evil deeds because of the power of the path,' which explains the doubt in the third question, 'How can one not commit evil deeds?' It explains that it is due to the power of the path. First, there is a Dharma explanation, and then four analogies under Mount Fragrance are used to illustrate it. In the first analogy, for example, Mount Fragrance has a lion king, which is analogous to a Srotapanna having the anasrava-marga (path without outflows) in his present khandha body. All birds and beasts dare not approach, which is analogous to evil deeds not arising. Sometimes the lion king goes to the Snowy Mountains, which is analogous to the anasrava-marga flowing to the last body in which enlightenment is attained. All birds and beasts still dare not live in the empty Mount Fragrance, which is analogous to the body without the path that the Srotapanna receives in between. Because of the previous power of the path, evil deeds do not occur. The following analogies can be understood by analogy. The latter three analogies are all combined together, and the meaning can be understood.
'The khandhas of the Srotapanna are extinguished here,' which answers the initial difficulty. First, the initial question is answered, the khandhas of the Srotapanna are extinguished here and do not go to evil lands. It explains that the later received khandhas are still those of the Srotapanna, and are not completely unrelated. In the text, there is first a Dharma explanation, then an analogy, and finally a summary. 'For example, a person' below answers the initial difficulty that a person who cultivates the path will not go to evil lands. It explains that he will still attain it later, and it is not completely unrelated. First, an analogy is established. For example, a person is very wealthy, which is analogous to a Srotapanna possessing noble virtues in the present. He has only one son, which is analogous to the karma that the Srotapanna is creating now for the next life. He has already passed away, which is analogous to the karma he created having already passed away. His son has a son in another country, which is analogous to his karma
所生未來之果名子有子。果起在當名在他土。其人終已喻須陀洹現報遷滅。孫聞是已收其產業喻須陀洹無道身中起無漏得。得彼過去所修聖道。所得聖道過修非今名知財貨。非其所作得之無障名為收取無遮護者。何以下釋。相續□□名為姓一。下合可知。
上明有修。下次明其所修業果。師子先問。如來次答。有難解者下復重顯。
初中師子先舉昔偈。偈中上半明三學因。後半明得涅槃之果。此即是上業果不思。下問云何但問上半。下佛答中先解上半明三學行。壞疑心者為修道下釋後半偈明近涅槃。又釋前半明其行體。釋後半偈明次第成。前中三番。初番明其護小乘行。第二明其破凡夫行。第三明其息煩惱行。亦可初番總利自他。修為眾生名為利他。心無取著說為自利。第二一番偏明利他。第三一番偏明自利。初中先別。后總結之。別中先戒。戒中初先舉劣顯勝。云何真下辯勝過劣。先問次釋。若為度脫一切生等是利他也。如是修時不見戒等是自利也。不見戒者不見戒體。體謂色等。不見相者不見戒行防禁之相。餘者可知。若能下結。
定中亦先舉劣顯勝。初問次辯。后結顯過。云何真下辯勝過劣。先問次辯。初為生等明其利他。句別十二。作是行下彰其自利。不見三昧不見定體。體謂定數。不見
【現代漢語翻譯】 現代漢語譯本：所生未來之果，名為有子（指未來會產生的果報）。果報在未來生起，名為在他土（指果報不在現在產生）。此人終結已了，譬如須陀洹（Sotapanna，入流果），現世的報應遷滅。孫子聽說后，收取他的產業，譬如須陀洹（Sotapanna，入流果）在無道的身體中生起無漏智，獲得過去所修的聖道。所得的聖道超過以往的修行，不是現在的，名為知財貨（指智慧和財富）。不是自己所作卻能得到，沒有障礙，名為收取無遮護者（指沒有阻礙地獲得）。下面是進一步的解釋。相續……名為姓一（此處原文不完整，無法翻譯）。下面的內容可以依此類推。
上面說明了有修行。下面說明他所修的業果。師子（Simha，人名）先提問，如來（Tathagata，佛陀的稱號）接著回答。對於難以理解的地方，下面又再次闡明。
最初的部分，師子（Simha，人名）先引用過去的偈頌。偈頌的上半部分說明三學（戒、定、慧）之因，後半部分說明獲得涅槃（Nirvana，解脫）之果。這正是上面所說的業果不可思議。下面提問為什麼只問上半部分。下面佛陀的回答中，先解釋上半部分，說明三學（戒、定、慧）之行，破除疑心，爲了修道，下面解釋後半部分偈頌，說明接近涅槃（Nirvana，解脫）。又解釋前半部分，說明其行體。解釋後半部分偈頌，說明次第成就。前面分為三個部分。第一部分說明守護小乘（Hinayana）之行，第二部分說明破除凡夫之行，第三部分說明止息煩惱之行。也可以說第一部分總的來說是利益自己和他人。爲了眾生而修行，稱為利他。心中沒有執著，稱為自利。第二部分專門說明利他，第三部分專門說明自利。第一部分先分別說明，然後總結。分別說明中先說戒。戒中先舉出低劣的，來顯示殊勝的。什麼是真下辯勝過劣。先提問，然後解釋。如果爲了度脫一切眾生等等，這就是利他。像這樣修行的時候，不見戒等等，這就是自利。不見戒者，不見戒體。體指的是色等等。不見相者，不見戒行防禁之相。其餘的可以依此類推。如果能夠……下面總結。
定中也先舉出低劣的，來顯示殊勝的。先提問，然後辨析。最後總結，顯示過失。什麼是真下辯勝過劣。先提問，然後辨析。最初爲了眾生等等，說明其利他。句子分為十二個部分。作是行下彰顯其自利。不見三昧（Samadhi，禪定），不見定體。體指的是定數。不見……
【English Translation】 English version: The future fruit that is born is called 'having a son' (referring to the future consequences that will arise). The fruit arises in the future, which is called 'in another land' (referring to the consequences not arising in the present). The end of this person is like a Sotapanna (stream-enterer), the present retribution vanishes. The grandson, having heard this, collects his property, like a Sotapanna (stream-enterer) arising un-outflow wisdom in a body without the path, obtaining the holy path cultivated in the past. The obtained holy path surpasses past cultivation, it is not present, it is called 'knowing wealth' (referring to wisdom and wealth). Not made by oneself but able to be obtained, without obstacles, it is called 'collecting without protection' (referring to obtaining without hindrance). The following is a further explanation. Continuous... is called 'surname one' (the original text is incomplete here, unable to translate). The following content can be inferred by analogy.
The above explains having cultivation. The following explains the karmic results of what he cultivated. Simha (lion, a name) first asks, the Tathagata (the title of the Buddha) then answers. For those that are difficult to understand, it is explained again below.
In the initial part, Simha (lion, a name) first quotes past verses. The first half of the verses explains the cause of the three learnings (sila, samadhi, prajna), the second half explains the fruit of obtaining Nirvana (liberation). This is exactly the inconceivable karmic result mentioned above. Below, it is asked why only the first half is asked about. In the Buddha's answer below, the first half is explained, explaining the practice of the three learnings (sila, samadhi, prajna), dispelling doubt, for the sake of cultivating the path, the second half of the verses is explained below, explaining approaching Nirvana (liberation). Also explaining the first half, explaining its body of practice. Explaining the second half of the verses, explaining the gradual accomplishment. The front is divided into three parts. The first part explains guarding the practice of the Hinayana (small vehicle), the second part explains breaking the practice of ordinary people, the third part explains ceasing the practice of afflictions. It can also be said that the first part generally benefits oneself and others. Cultivating for the sake of sentient beings is called benefiting others. Having no attachment in the mind is called benefiting oneself. The second part specifically explains benefiting others, the third part specifically explains benefiting oneself. The first part first explains separately, then summarizes. In the separate explanation, first talk about precepts. In the precepts, first raise the inferior to show the superior. What is true below distinguishes the superior from the inferior. First ask, then explain. If it is for the sake of liberating all sentient beings, etc., this is benefiting others. When practicing like this, not seeing precepts, etc., this is benefiting oneself. Not seeing precepts means not seeing the body of precepts. The body refers to form, etc. Not seeing the characteristics means not seeing the characteristics of the precepts' practice of prevention and prohibition. The rest can be inferred by analogy. If able to... summarize below.
In Samadhi (meditation), the inferior is also first raised to show the superior. First ask, then analyze. Finally summarize, showing the fault. What is true below distinguishes the superior from the inferior. First ask, then analyze. Initially for sentient beings, etc., explaining its benefiting others. The sentence is divided into twelve parts. Doing this practice below shows its benefiting oneself. Not seeing Samadhi (meditation), not seeing the body of Samadhi. The body refers to the number of Samadhi. Not seeing...
相者不見定心寂靜之相。餘者可知。若能下結。
慧中亦先舉劣顯勝。初問次辯后結顯過。云何真下辯勝過劣。先問次辯。先明其利他。如是修下明其自利。不見慧者不見慧體。體謂慧數。不見相者不見智慧能分別相。餘者可解。是則下結。上來廣辯。
下總結之。修集如是戒定慧等結前勝也。不能已下結上劣也。
第二番中先明修戒。為破十六惡律儀者。雜心論中宣說十二。彼十二中十種同此。所謂屠羊養豬養雞捕魚捕鳥獵師作賊魁膾獄卒及與咒龍。兩種異此屠犬伺獵能為下結。
次明修定。先問次辯能斷一切三昧是其總也。所謂下別。無身三昧是空處定。無邊心者是識處定。緣無邊識名無邊心。凈聚三昧無所有定。能于多緣心聚一處故名凈聚。世邊三昧依之起于有邊之見。世斷三昧依定計斷。世性三昧依之計於八萬劫外有其冥性。世丈夫者依定計有冥初丈夫。非相可知。若能下結。
慧中初問次辯其相。能破世見是其總也。所謂下別。別中有七。一能破於二十身見。一一陰中各有四句。二常即我下破斷常見。先常后斷。三作名我下破我我所見。見我為我。色為我所。作受互論故有兩句。四無作無受自生已下破自然見。五無作無受悉自在天破無因見。六無作無受悉時節下破時節見。
【現代漢語翻譯】 現代漢語譯本： 相者無法見到定心寂靜的相狀。其餘的可以理解。如果能夠做到放下執著（下結）。
在智慧的闡述中，也先提出較差的，然後彰顯殊勝的。先提問，然後辯論，最後總結，彰顯殊勝之處，揭示不足之處。什麼是真正的放下執著？如何辯論殊勝之處勝過不足之處？先提問，然後辯論。先闡明其利他性，像這樣修習放下執著，闡明其自利性。不能見到智慧的人，不能見到智慧的本體。本體指的是智慧的數量。不能見到相狀的人，不能見到智慧能夠分別相狀。其餘的可以理解。這就是放下執著的總結。上面是廣泛的辯論。
下面是總結。修習積累像這樣戒、定、慧等等，是總結前面的殊勝之處。『不能』以下是總結上面的不足之處。
第二部分中，先闡明修習戒律。爲了破除十六種惡律儀。雜心論中宣說了十二種。那十二種中有十種與此相同。所謂的屠羊、養豬、養雞、捕魚、捕鳥、獵師、作賊、魁膾（劊子手）、獄卒以及咒龍。兩種與此不同，屠犬、伺獵，能夠作為放下執著的總結。
其次闡明修習禪定。先提問，然後辯論，能夠斷除一切三昧是其總綱。『所謂』以下是分別闡述。無身三昧是空處定（Ākāśānantyāyatana）。無邊心者是識處定（Vijñānānantyāyatana）。緣無邊識名為無邊心。凈聚三昧是無所有定（Ākiñcanyāyatana）。能夠在多個緣起處將心聚集在一處，所以名為凈聚。世邊三昧，依靠它生起有邊之見。世斷三昧，依靠禪定而計度為斷滅。世性三昧，依靠它計度在八萬劫之外有冥性存在。世丈夫者，依靠禪定計度有冥初丈夫存在。這些都不是相狀可以瞭解的。如果能夠做到放下執著（下結）。
在智慧的闡述中，先提問，然後辯論其相狀。能夠破除世俗的見解是其總綱。『所謂』以下是分別闡述。分別闡述中有七種。第一種能夠破除二十種身見。在每一個陰（蘊，Skandha）中各有四句。第二種『常即我』以下，破除斷常二見。先說常，后說斷。第三種『作名我』以下，破除我見和我所見。見我為我，色為我所。作和受互相辯論，所以有兩句。第四種無作無受，自生以下，破除自然見。第五種無作無受，悉自在天，破除無因見。第六種無作無受，悉時節下，破除時節見。
【English Translation】 English version: The aspect of a practitioner's mind in meditative stillness cannot be perceived. The rest is understandable. If one can relinquish attachments (downward conclusion).
In the exposition of wisdom, the inferior is first presented to highlight the superior. First, a question is posed, then debated, and finally concluded, showcasing the superior aspects and revealing the shortcomings. What is true relinquishment of attachments? How does one debate that the superior surpasses the inferior? First, a question is posed, then debated. First, its altruistic nature is clarified; by cultivating relinquishment in this way, its self-benefiting nature is clarified. Those who cannot see wisdom cannot see the essence of wisdom. Essence refers to the number of wisdoms. Those who cannot see aspects cannot see that wisdom can distinguish aspects. The rest is understandable. This is the conclusion of relinquishment. The above is a broad debate.
The following is a summary. Cultivating and accumulating precepts (Śīla), concentration (Samādhi), wisdom (Prajñā), etc., summarizes the preceding superior aspects. 'Cannot' below summarizes the preceding inferior aspects.
In the second part, the cultivation of precepts is first clarified to refute the sixteen evil practices. The Abhidharma-samuccaya expounds twelve. Among those twelve, ten are the same as these: slaughtering sheep, raising pigs, raising chickens, catching fish, catching birds, hunters, thieves, executioners, jailers, and cursing dragons. Two are different: slaughtering dogs and stalking prey, which can serve as the conclusion of relinquishment.
Next, the cultivation of concentration is clarified. First, a question is posed, then debated; being able to sever all Samādhis is the general principle. 'So-called' below are the specific explanations. The Samādhi without a body is the Ākāśānantyāyatana (sphere of infinite space). The one with a boundless mind is the Vijñānānantyāyatana (sphere of infinite consciousness). Focusing on boundless consciousness is called boundless mind. The pure gathering Samādhi is the Ākiñcanyāyatana (sphere of nothingness). Being able to gather the mind in one place from multiple conditions is why it is called pure gathering. The Samādhi of the world's edge relies on it to give rise to the view of a finite world. The Samādhi of the world's cessation relies on concentration to calculate annihilation. The Samādhi of the world's nature relies on it to calculate that there is a dark nature beyond eighty thousand kalpas. The worldly man relies on concentration to calculate that there is a primordial man. These are not knowable by aspects. If one can relinquish attachments (downward conclusion).
In the exposition of wisdom, first, a question is posed, then its aspects are debated. Being able to refute worldly views is the general principle. 'So-called' below are the specific explanations. There are seven types in the specific explanations. The first is being able to refute the twenty views of self. In each Skandha (aggregate), there are four statements. The second, 'The permanent is the self' below, refutes the views of permanence and annihilation. First, permanence is discussed, then annihilation. The third, 'The maker is the self' below, refutes the views of self and what belongs to self. Seeing the self as the self, and form as what belongs to the self. Making and receiving are debated mutually, so there are two statements. The fourth, without making or receiving, arising spontaneously below, refutes the view of naturalism. The fifth, without making or receiving, all is due to the god Īśvara, refutes the view of causelessness. The sixth, without making or receiving, all is due to time, refutes the view of time.
七作受悉無破五大見。若能下結。
第三番中修戒凈身破身口惡。修定靜心破離意惡。此除事過。修慧壞疑破迷理過。
下次解釋雜親近涅槃。句別有十。前四自為壞疑為修是一句也。修為見性是兩句也。見性為得阿耨菩提是三句也。為得涅槃是四句也。下六為他。為斷眾生一切生死斷其苦果。一切煩惱斷其惑因。一切有者為斷眾生二十五有。一切界者斷其三界。一切諦者斷苦集諦。初一為斷貫此諸句。此五為生斷離有為。斷生至諦為得常等為令眾生證入無為。
前問次答。有疑難解者自下重複問答顯之。有三問答顯前涅槃。初師子吼執粗同細。若不生滅是涅槃者四相中生亦不生滅。以何義故不名涅槃。生相云何不生不滅。彼已起竟更不重生故名不生。生相非滅故言不滅。下佛為釋。先述其言不生不滅而有始終釋非涅槃。
第二師子乘言重難。若無始終即是涅槃生死之法亦無始終何故不得名為涅槃下。佛答之是生死法悉有因果故非涅槃。何以下釋。涅槃之體無因果故。第三師子乘言重難。夫涅槃者亦有因果總翻佛語。次別難之。先舉昔偈難破無因。偈后長行舉佛昔言難破無果。我今當說沙門道果舉佛略。言沙門下舉佛釋辭。沙門三學。道謂八正。果謂涅槃。世尊已下就之結難。云何說下總徴
【現代漢語翻譯】 現代漢語譯本：七次證得果位，斷除所有對五蘊（色、受、想、行、識）的錯誤見解。如果能降伏下部的煩惱結縛。
在第三個階段中，通過持戒來凈化身，從而破除身和口的惡業。通過修習禪定來平靜內心，從而破除脫離正道的意念之惡。這可以消除行為上的過失。通過修習智慧來破除疑惑，從而破除對真理的迷惑。
接下來解釋與涅槃相關的各種親近。從句子的角度來看，有十個方面。前四個是自利：破除疑惑是爲了修習，這是一句。修習是爲了見到自性，這是兩句。見到自性是爲了證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這是三句。爲了證得涅槃，這是四句。後面的六個是利他：爲了斷除眾生的一切生死，斷除他們的苦果；斷除一切煩惱，斷除他們的迷惑之因；一切『有』，是爲了斷除眾生的二十五有（指欲界、色界、無色界眾生的生存狀態）；一切『界』，是斷除他們的三界（欲界、色界、無色界）；一切『諦』，是斷除苦集諦（苦諦和集諦）。第一個『斷』字貫穿所有這些句子。這五個方面是爲了從有為法中解脫出來。從斷除生死到斷除諸諦，是爲了證得常、樂等涅槃的功德，爲了令眾生證入無為法。
前面是提問，後面是回答。對於有疑問難以理解的地方，從下面開始重複問答來顯明。有三個問答來顯明前面的涅槃。首先，師子吼（Śīla-ghoṣa，人名）執著于粗相和細相相同。如果說不生不滅就是涅槃，那麼四相（生、住、異、滅）中的生相也是不生不滅的。根據什麼道理說生相不是涅槃呢？生相如何不生不滅呢？因為它已經產生完畢，不再重新產生，所以叫做不生。生相不是滅，所以說不滅。下面佛陀為他解釋。先敘述他的話，認為不生不滅而有始終，解釋說這不是涅槃。
第二，師子乘（Śīla-yāna，人名）用重複的困難來發問。如果沒有始終就是涅槃，那麼生死之法也沒有始終，為什麼不能被稱為涅槃呢？下面佛陀回答說，這是因為生死之法都有因果，所以不是涅槃。為什麼呢？下面解釋說，涅槃的本體沒有因果。第三，師子乘用重複的困難來發問。涅槃也有因果，這是完全推翻佛陀的話。接下來分別進行詰難。先引用過去的偈頌來詰難，破斥涅槃無因。偈頌後面的長行文字引用佛陀過去的話來詰難，破斥涅槃無果。『我今當說沙門道果』，這是引用佛陀簡略的話。『沙門』下面是佛陀的解釋。沙門修習三學（戒、定、慧）。道是指八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。果是指涅槃。『世尊已下』，就此進行總結和詰難。『云何說下』，總的徵詢。
【English Translation】 English version: Having attained the seven fruits, one eradicates all false views regarding the five skandhas (form, feeling, perception, mental formations, and consciousness). If one can subdue the lower fetters.
In the third stage, one purifies the body through observing precepts, thereby breaking the evil deeds of body and speech. One calms the mind through practicing meditation, thereby breaking the evil of thoughts that deviate from the right path. This eliminates transgressions in action. One breaks doubts through cultivating wisdom, thereby breaking the delusion regarding truth.
Next, an explanation of the various proximities related to Nirvana. From the perspective of sentences, there are ten aspects. The first four are for self-benefit: breaking doubts is for cultivation, this is one sentence. Cultivation is for seeing one's nature, these are two sentences. Seeing one's nature is for attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), these are three sentences. For attaining Nirvana, these are four sentences. The following six are for the benefit of others: to cut off all the births and deaths of sentient beings, cutting off their suffering results; cutting off all afflictions, cutting off their causes of delusion; all 'existence' is to cut off the twenty-five existences (referring to the states of existence of beings in the desire realm, form realm, and formless realm); all 'realms' are to cut off their three realms (desire realm, form realm, and formless realm); all 'truths' are to cut off the suffering and accumulation truths (the truths of suffering and the accumulation of suffering). The first word 'cut off' runs through all these sentences. These five aspects are for liberation from conditioned phenomena. From cutting off birth and death to cutting off all truths, it is to attain the merits of Nirvana such as permanence and bliss, in order to enable sentient beings to enter the unconditioned.
The preceding is questioning, and the following is answering. For places where there are doubts and difficulties in understanding, from below, questions and answers are repeated to clarify. There are three questions and answers to clarify the preceding Nirvana. First, Śīla-ghoṣa (name of a person) clings to the idea that the coarse and subtle aspects are the same. If non-birth and non-extinction is Nirvana, then the birth aspect among the four aspects (birth, abiding, change, and extinction) is also non-birth and non-extinction. According to what principle is the birth aspect not called Nirvana? How is the birth aspect non-birth and non-extinction? Because it has already arisen completely and will not arise again, it is called non-birth. The birth aspect is not extinction, so it is said to be non-extinction. Below, the Buddha explains it for him. First, he narrates his words, believing that non-birth and non-extinction with a beginning and an end, explains that this is not Nirvana.
Second, Śīla-yāna (name of a person) asks with repeated difficulties. If there is no beginning and no end, then it is Nirvana, then the laws of birth and death also have no beginning and no end, why can't they be called Nirvana? Below, the Buddha answers that this is because the laws of birth and death all have cause and effect, so it is not Nirvana. Why? Below, it is explained that the essence of Nirvana has no cause and effect. Third, Śīla-yāna asks with repeated difficulties. Nirvana also has cause and effect, this is completely overturning the Buddha's words. Next, he challenges separately. First, he quotes past verses to challenge, refuting that Nirvana has no cause. The long passage after the verses quotes the Buddha's past words to challenge, refuting that Nirvana has no effect. 'I will now speak of the fruits of the Śrāmaṇa path,' this is quoting the Buddha's brief words. 'Śrāmaṇa' below is the Buddha's explanation. Śrāmaṇas cultivate the three learnings (precepts, meditation, and wisdom). The path refers to the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). The fruit refers to Nirvana. 'The World Honored One below,' concludes and challenges on this basis. 'How to say below,' is a general inquiry.
聖言。下佛答之。涅槃因者所謂佛性釋通昔偈。佛性之性不生涅槃故言無因解通今語。能破煩惱故名大果釋通昔言。不從道生故曰非果解通今語。故無因果就今雙結。
下次廣上佛性不思。有四問答。師子初問性之一異。先為兩定。眾生佛性為悉共有為各各有若共有等就初設難。一得菩提一切同得法說難也如。二十下喻說難也。佛性若下合喻難也。若各各等就後設難。若各各有則是無常以理正徴何以下釋可算數故。然佛說下舉昔徴今。佛昔說性不一不二云何各有。若各各下以今徴昔若佛今說各各別有云何昔今諸佛平等佛性如空。下佛答之。初先法說。性不一二略立其宗。佛性如空一切共有明不二也。佛等猶前諸佛平等。如空猶前佛性如空若修即見明不一也。次以喻顯。草名忍辱喻前共有。牛若食下喻修即見。下合可知。
第二師子乘言重難正難佛性。因前說言修道見故兼難聖道。就難性中先就前喻進退兩定。一耶多耶。下就設難。如其一者牛食則盡難破別得。如草是一牛食則盡餘者無分。若性是一一人得時餘者無分云何說言修者皆見。如其多者云何而言性亦如是難破一義。其草若多性亦應多雲何說言眾生佛性同共有之如忍辱草。下難聖道。如佛所說修道見性是義不然牒以總非。何以下釋。道若一者如忍辱
【現代漢語翻譯】 現代漢語譯本： 聖言。下面是佛陀的回答。關於涅槃之因，就是所謂的佛性（Buddha-nature）——解釋通達過去的偈頌。佛性的本性是不生不滅的涅槃，所以說是無因，這解釋通達現在的語言。能夠破除煩惱，所以名為大果，這解釋通達過去的言語。不是從道產生的，所以說是非果，這解釋通達現在的語言。所以無因無果，就現在來說是雙重結論。 下次廣泛討論佛性不可思議之處，有四個問答。師子（Simha）首先問佛性是一還是異。先做了兩種假定。眾生的佛性是全部共有，還是各自各有？如果是共有等等，就最初提出疑問。一人得到菩提，一切眾生都一同得到，這是從法理上說的疑問，如……。二十以下用比喻來說明疑問。佛性如果……以下結合比喻提出疑問。如果是各自各有等等，就後面提出疑問。如果是各自各有，那就是無常，用道理來正式質問，為什麼以下解釋是可以計算的緣故。然而佛說……以下舉出過去的例子來質問現在。佛過去說佛性不一不異，為什麼現在說是各有？如果各自……以下用現在來質問過去，如果佛現在說各自別有，為什麼過去說諸佛的平等佛性如虛空？ 下面是佛陀的回答。首先從法理上說。佛性不一不異，簡略地確立它的宗旨。佛性如虛空，一切眾生共有，說明不異。佛等同於前面所說的諸佛平等。如虛空等同於前面所說的佛性如虛空，如果修行就能見到，說明不一。其次用比喻來顯明。草名為忍辱，比喻前面所說的共有。牛如果吃……比喻修行就能見到。下面結合起來就可以知道了。 第二，師子（Simha）進一步提出疑問，正式質疑佛性。因為前面說修行才能見到佛性，所以也質疑聖道。在質疑佛性中，先就前面的比喻，從進退兩個方面進行假定。一耶？多耶？下面就開始提出疑問。如果是一，牛吃了就沒了，難以打破各自得到的說法。如果草是一根，牛吃了就沒了，其餘的就沒有份了。如果佛性是一，一人得到的時候，其餘的就沒有份了，為什麼說修行的人都能見到？如果是多，為什麼說佛性也是這樣，難以打破唯一的說法。如果草是多的，佛性也應該是多的，為什麼說眾生的佛性是相同的，如同忍辱草一樣。 下面質疑聖道。如果佛所說修行才能見到佛性，這個說法是不對的，用總體的否定來概括。為什麼下面要解釋。道如果是一條，如同忍辱……
【English Translation】 English version: The Holy Word. Below is the Buddha's answer. The cause of Nirvana is what is called Buddha-nature – explaining and understanding the past verses. The nature of Buddha-nature is the unborn and undying Nirvana, so it is said to be without cause, which explains and understands the present language. Being able to destroy afflictions, it is called the Great Fruit, which explains and understands the past words. It is not produced from the Path, so it is called the Non-Fruit, which explains and understands the present language. Therefore, without cause and without fruit, it is a double conclusion in the present context. Next, a broad discussion on the inconceivable aspects of Buddha-nature, with four questions and answers. Simha (Lion) first asks whether Buddha-nature is one or different. First, two assumptions are made. Is the Buddha-nature of sentient beings entirely shared, or does each have their own? If it is shared, etc., then the initial question is raised. If one person attains Bodhi, all beings attain it together, which is a question from the perspective of Dharma, such as... Twenty and below use metaphors to illustrate the question. If Buddha-nature is... below, the question is raised in conjunction with the metaphor. If each has their own, etc., then the question is raised later. If each has their own, then it is impermanent, formally questioning with reason, why the following explanation is calculable. However, the Buddha said... below, citing past examples to question the present. The Buddha said in the past that Buddha-nature is neither one nor different, why is it now said that each has their own? If each... below, using the present to question the past, if the Buddha now says that each is separate, why did the Buddhas of the past say that the equal Buddha-nature is like space? Below is the Buddha's answer. First, from the perspective of Dharma. Buddha-nature is neither one nor different, briefly establishing its purpose. Buddha-nature is like space, shared by all beings, explaining non-duality. Buddha is the same as the previously mentioned equal Buddha. Like space is the same as the previously mentioned Buddha-nature like space, if one cultivates, one can see it, explaining non-oneness. Secondly, using metaphors to clarify. The grass is called endurance, a metaphor for the previously mentioned sharing. If the cow eats... a metaphor for cultivation leading to seeing. The following combination can be understood. Second, Simha (Lion) further raises questions, formally questioning Buddha-nature. Because it was previously said that cultivation is needed to see Buddha-nature, the Holy Path is also questioned. In questioning Buddha-nature, first, based on the previous metaphor, assumptions are made from both progressive and regressive aspects. One? Many? Below, the question begins to be raised. If it is one, the cow eats it and it is gone, making it difficult to break the saying of each obtaining separately. If the grass is one blade, the cow eats it and it is gone, and the rest have no share. If Buddha-nature is one, when one person obtains it, the rest have no share, why is it said that those who cultivate can see it? If it is many, why is it said that Buddha-nature is also like this, making it difficult to break the saying of oneness. If there are many grasses, there should also be many Buddha-natures, why is it said that the Buddha-nature of sentient beings is the same, like endurance grass. Below, the Holy Path is questioned. If what the Buddha said is that cultivation is needed to see Buddha-nature, this statement is incorrect, summarized with an overall negation. Why the following explanation. If the Path is one, like endurance...
草則應有盡執一難破別得之義。道若多下執別難破具得之義。其道既多雲何一人能具修習。既不具修云何名得薩婆若智。薩婆梵語。此翻名為一切智也。下佛答之正。為解性。因其問故通論聖道。釋意云何。明法雖一不妨別得。文中先舉道樹二喻。次約顯法。后舉門橋良醫三喻。下約顯法。
第三師子乘言重難。先難前喻。初牒直非。何以下釋。先在路者於後則妨云何無障難破初喻。余亦皆爾。類破后四。聖道性下準喻難法。可佛答中偏解聖道佛性可知。如汝所說義不相應總非難辭。下廣辯釋。先明前喻少分非全一切眾生同無明下更立全喻約之顯法。前中我喻少非一切總明非全。下別顯之。世間道等明喻異法。無漏道下彰法異喻。言無漏道則不如是總翻前喻。下別翻之。令生無疑翻前障礙。平等無二翻前無等。無有彼此翻前彼此。如是正道能為佛性作了因下嘆以顯勝。先法后喻。就后更立全喻之中十二因緣眾生等有立喻顯法。所修已下辯法同喻。所修如是合前因緣。等斷眾生煩惱已下合上平等。胎卵濕化是其四生。界謂三界。有者所謂二十五有。道謂六道。其有證者彼此知見無有障礙。遠答向前第二難中道若多者云何具修。今明證者彼此知見無有障礙故可具修故名薩婆遠答向前亦不得名薩婆若智。第四師子重難
【現代漢語翻譯】 現代漢語譯本： 草叢中應該有各自執著於一個，難以突破，分別獲得真理的含義。如果道路很多，則執著于各自的道路，難以突破，卻能全部獲得真理的含義。既然道路很多，為什麼一個人能夠全部修習呢？既然不能全部修習，為什麼能被稱為獲得薩婆若智（Sarvajna-智一切，即一切智）呢？薩婆（Sarva）是梵語，這裡翻譯為一切智。下面佛陀回答，是爲了解釋佛性。因為他們提問，所以通盤討論聖道。解釋的含義是什麼呢？說明法雖然只有一個，不妨礙分別獲得。文中先舉道樹兩個比喻，其次概括顯法，然後舉門、橋、良醫三個比喻，下面概括顯法。
第三，師子乘（Sīhahanu）的言論，重複之前的詰難。先詰難之前的比喻。首先直接否定。『為什麼』以下解釋。先走在路上的人，對於後來的人會有妨礙，為什麼說沒有障礙，難以突破？這是詰難第一個比喻。其餘的比喻也是如此，用類似的方法駁斥後面的四個比喻。『聖道性』以下，用比喻來詰難佛法。或許在佛陀的回答中，偏重解釋聖道和佛性是可以理解的。『如你所說，義理不相應』，總的來說不是詰難的言辭。下面廣泛地辯論解釋。先說明之前的比喻只是少部分正確，並非全部。『一切眾生共同具有無明』，下面重新建立一個完整的比喻，用它來概括顯法。之前我所用的比喻只是少部分正確，並非全部說明。下面分別闡述。『世間道』等，說明比喻和佛法不同。『無漏道』以下，彰顯佛法和比喻的不同。『說無漏道則不是這樣』，總的來說推翻之前的比喻。下面分別推翻。『令眾生沒有疑惑』，推翻之前的障礙。『平等沒有差別』，推翻之前的沒有平等。『沒有彼此』，推翻之前的彼此。『像這樣的正道，能夠為佛性作爲了因』，讚歎以彰顯殊勝。先說佛法，后說比喻。在後面的重新建立完整比喻中，用十二因緣、眾生等來建立比喻，彰顯佛法。『所修』以下，辯論佛法和比喻相同。『所修如是』，總結之前的因緣。『等斷眾生煩惱』以下，總結上面的平等。胎生、卵生、濕生、化生，是四種生。界，指的是三界。有，指的是二十五有。道，指的是六道。那些證悟的人，彼此的知見沒有障礙。這是遙遠地回答了前面第二個詰難中『道路如果很多，為什麼能夠全部修習』的問題。現在說明證悟的人，彼此的知見沒有障礙，所以可以全部修習，所以被稱為薩婆若（Sarvajna）。遙遠地回答了前面『也不能被稱為薩婆若智』的問題。第四，師子乘（Sīhahanu）再次詰難。
【English Translation】 English version: In the thicket of grass, there should be the meaning of each clinging to one, difficult to break through, and separately attaining the truth. If there are many paths, then clinging to each path, difficult to break through, but able to attain the meaning of all truths. Since there are many paths, why can one person cultivate all of them? Since one cannot cultivate all of them, why can one be called to have attained Sarvajna-jnana (Sarvajna - knowing all, i.e., all-knowing wisdom)? Sarva is Sanskrit, here translated as all-knowing. The Buddha's answer below is to explain Buddha-nature. Because they asked, the entire Holy Path is discussed. What is the meaning of the explanation? It explains that although there is only one Dharma, it does not hinder separate attainment. The text first gives two metaphors of paths and trees, then summarizes the manifested Dharma, and then gives three metaphors of gates, bridges, and good doctors, and below summarizes the manifested Dharma.
Third, the words of Sīhahanu (Lion Vehicle) repeat the previous challenges. First, challenge the previous metaphor. First, directly deny it. 'Why' explains below. Those who walk on the road first will hinder those who come later, why say there is no obstacle and it is difficult to break through? This is challenging the first metaphor. The remaining metaphors are also like this, refuting the latter four metaphors in a similar way. 'The nature of the Holy Path' below, use metaphors to challenge the Dharma. Perhaps in the Buddha's answer, it is understandable to focus on explaining the Holy Path and Buddha-nature. 'As you said, the meaning is not corresponding', generally speaking, it is not a word of challenge. Below, widely debate and explain. First, explain that the previous metaphor is only partially correct, not all. 'All sentient beings commonly have ignorance', below, re-establish a complete metaphor and use it to summarize the manifested Dharma. The metaphor I used before is only partially correct, not a complete explanation. Below, elaborate separately. 'Worldly paths' etc., explain that the metaphor and the Dharma are different. 'The un-leaked path' below, highlights the difference between the Dharma and the metaphor. 'Saying that the un-leaked path is not like this', generally speaking, overturn the previous metaphor. Below, overturn separately. 'Making sentient beings have no doubts', overturn the previous obstacles. 'Equality without difference', overturn the previous lack of equality. 'No self and other', overturn the previous self and other. 'Such a right path can be the cause of Buddha-nature', praise to highlight the superiority. First talk about the Dharma, then talk about the metaphor. In the later re-establishment of the complete metaphor, use the twelve links of dependent origination, sentient beings, etc. to establish the metaphor and highlight the Dharma. 'What is cultivated' below, debate that the Dharma and the metaphor are the same. 'What is cultivated is like this', summarize the previous causes and conditions. 'Equally cutting off the afflictions of sentient beings' below, summarize the above equality. Born from the womb, born from eggs, born from moisture, born from transformation, are the four kinds of birth. Realm refers to the three realms. Existence refers to the twenty-five existences. Path refers to the six paths. Those who are enlightened have no obstacles in their knowledge and views of each other. This is a distant answer to the question in the second challenge above, 'If there are many paths, why can all of them be cultivated?' Now it is explained that those who are enlightened have no obstacles in their knowledge and views of each other, so they can cultivate all of them, so they are called Sarvajna. Remotely answered the previous question 'cannot be called Sarvajna-jnana'. Fourth, Sīhahanu (Lion Vehicle) challenged again.
向前。佛性一義眾生身異云何性一。下佛為辯。先喻后合。文顯可知。
涅槃義記卷第八
應永三年六月十三日拭老眼補朽闕之處了。
法印權大僧都(生年六十四) 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第九
隋凈影寺沙門釋慧遠述
下次廣上佛境不思。境謂涅槃。隨化示滅實德常存。實德雖存妙寂離相故曰不思。斯德難彰。今寄化滅趣入以顯。欲使眾生學佛舍相趣入其中。于中有四。一寄滅處顯真涅槃。二寄滅時顯真涅槃。三寄嚴林顯真涅槃。四寄滅身以顯證入。
處中有二。一寄城處對破外道明大涅槃常樂我凈。二寄林處明大涅槃常樂我凈。就城處中師子初問。問意有三。一問何故舍六大城而來至此。二問何故在此涅槃。三問拘尸弊惡之處如來何故於中涅槃。下佛別答。先對后問。汝不應言弊惡隘小略翻其言。應言微妙以理教示。何以下釋。諸佛菩薩所行之處法說略釋。如賤人下三喻顯示。次合。下結。我念昔下答第二問。有三複次。一于往昔曾於此處聞佛名號修行十善。為報地恩故來在此。二曾此處修四無量。三曾此處見佛發心故來在此。我初出下對其初問明為追逐諸外道故舍六之此。先明舍六。後到拘尸
【現代漢語翻譯】 現代漢語譯本： 向前。佛性這一概念，眾生的身體各不相同，為何佛性卻是一樣的？下面的經文佛陀將進行辯解。先用比喻，後作總結。文義顯而易見。
《涅槃義記》卷第八
應永三年六月十三日，擦拭老眼，補正殘缺之處。
法印權大僧都（生年六十四） 大正藏第37冊 No. 1764 《大般涅槃經義記》
《涅槃義記》卷第九
隋朝凈影寺沙門釋慧遠 著
下面將廣泛闡述佛的境界，不可思議。境界指的是涅槃（Nirvana）。隨著教化而示現滅度，但真實的功德卻永遠存在。雖然真實的功德存在，但由於其妙寂而遠離一切相，所以說是不可思議。這種功德難以彰顯，現在藉由示現滅度來趨入並顯明。想要使眾生學習佛陀，捨棄對錶相的執著，趨入其中。其中有四個方面：一是藉由滅度之處來顯明真涅槃（Satya-nirvana）；二是藉由滅度之時來顯明真涅槃；三是藉由嚴林來顯明真涅槃；四是藉由滅度之身來顯明證入。
在滅度之處中有兩個方面：一是藉由城這個地方，通過與外道的對立來闡明大涅槃（Maha-nirvana）的常樂我凈（Nitya-sukha-atma-subha）；二是藉由林這個地方，闡明大涅槃的常樂我凈。就城這個地方而言，師子（Simha）首先提問。提問的意圖有三個：一是問佛陀為何捨棄六大城（Sad-mahanagara）而來到這裡；二是問佛陀為何在此處涅槃；三是問拘尸那迦（Kushinagar）是弊惡之處，如來（Tathagata）為何要在其中涅槃。下面佛陀分別回答。先回答後面的問題。你不應該說這裡是弊惡狹小之地，應該反過來說，這裡是微妙之處，可以用道理和教義來開示。下面進行解釋。諸佛菩薩所行之處，用佛法來簡略解釋。如下面的三個比喻來顯示。其次是總結。下面是結論。我回憶過去，下面回答第二個問題。有三重含義。一是在往昔曾經在此處聽聞佛的名號，修行十善（dasa-kusala）。爲了報答這片土地的恩情，所以來到此處。二是在此處修習四無量心（catvari-apramana）。三是曾經在此處見到佛併發菩提心（bodhicitta），所以來到此處。我最初出家，下面針對最初的問題進行回答，說明爲了追逐諸外道（Tirthika）的緣故，捨棄六大城而來到此處。先說明捨棄六大城，后說明到達拘尸那迦。
【English Translation】 English version: Forward. Regarding the concept of Buddha-nature, how can the nature be one when the bodies of sentient beings are different? The following text will be explained by the Buddha. First, a metaphor is used, followed by a synthesis. The meaning of the text is clear and understandable.
Nirvana Meaning Notes, Volume 8
On the 13th day of the sixth month of Eikyo 3 (1431), the old eyes were wiped and the decayed parts were repaired.
Hoin Ken Dai Sozu (aged 64) Taisho Tripitaka Volume 37, No. 1764, Meaning Notes on the Mahaparinirvana Sutra
Nirvana Meaning Notes, Volume 9
Commentary by Shramana釋慧遠 of Jingying Temple of the Sui Dynasty
Next, the Buddha's realm will be extensively explained, which is inconceivable. The realm refers to Nirvana. It manifests extinction according to the teachings, but the true virtues always remain. Although the true virtues remain, they are called inconceivable because of their wonderful stillness and detachment from all forms. These virtues are difficult to manifest, so now we borrow the approach of manifesting extinction to reveal them. The intention is to enable sentient beings to learn from the Buddha, abandon attachment to appearances, and enter into it. There are four aspects to this: first, to reveal true Nirvana (Satya-nirvana) by means of the place of extinction; second, to reveal true Nirvana by means of the time of extinction; third, to reveal true Nirvana by means of the Sala Grove; and fourth, to reveal the realization of entry by means of the body of extinction.
In the place of extinction, there are two aspects: first, to clarify the permanence, bliss, self, and purity (Nitya-sukha-atma-subha) of Maha-nirvana (Great Nirvana) by contrasting it with external paths by means of the city; second, to clarify the permanence, bliss, self, and purity of Maha-nirvana by means of the forest. Regarding the city, Simha (Lion) first asks. There are three intentions in the question: first, to ask why the Buddha abandoned the six great cities (Sad-mahanagara) and came here; second, to ask why the Buddha entered Nirvana in this place; third, to ask why the Tathagata (Thus Come One) entered Nirvana in Kushinagar (Kushinagar), a place of evil and wretchedness. The Buddha answers separately below. First, answer the later question. You should not say that this is a place of evil and smallness; you should say the opposite, that this is a subtle place that can be taught with reason and doctrine. The following is an explanation. The place where all Buddhas and Bodhisattvas practice is briefly explained using the Dharma. As shown in the three metaphors below. Next is the synthesis. Below is the conclusion. I recall the past, and below is the answer to the second question. There are three meanings. First, in the past, I heard the name of the Buddha in this place and practiced the ten virtues (dasa-kusala). To repay the kindness of this land, I came to this place. Second, I practiced the four immeasurables (catvari-apramana) in this place. Third, I saw the Buddha and generated Bodhicitta (bodhicitta) in this place, so I came to this place. I first left home, and below is the answer to the first question, explaining that I abandoned the six great cities and came here for the sake of pursuing the Tirthikas (Tirthika). First, explain the abandonment of the six great cities, and then explain the arrival at Kushinagar.
破邪顯正。先別後結。別中有三。一明六師先往拘尸增物邪見。二我見是下如來後到翻邪顯正。三爾時六師作是言下明諸外道執邪亂正如來對破。初段可知。
第二段中初明如來憐此眾生邪師所惑。廣請菩薩大師子吼。雖于空下明集菩薩吼之所以。師子吼者說一切下出其所吼。說無常樂辨生死法。說佛常等顯涅槃法。
第三段中初明如來破邪顯正。諸外道言若言如來常樂我下明諸外道舍邪歸正。前中有二。一破外道即法計我。二六師言色非我下破彼外道異法計我。前中初約六根破我。六師若言色是我外就五陰破我。就根破中先破邪執。諸佛菩薩所見真下顯示正義。前破邪中文別有二。一外道立我如來對破。二外道徴佛如來為釋。前中初先外道立我。瞿曇有我我亦有我說邪亂正。下辨我相。於六根中且約眼說。見者名我法說以立。次喻后合。下佛對破。見者名我是義不然牒以總非何以下釋。有三複次。一根用不俱破定有我。人在一向六根俱用辯其喻相。若定有下徴法同喻。若一根中不能已下以法求喻破定有我。二根用不恒破定有我。汝所引喻雖經百年因見無異辯其喻相。眼根若下徴法同喻明知無我。三根用一向破定有我。人向異故見內見外辯其喻相。眼根若下徴法同喻。若不見下明法乖喻破定有我。
【現代漢語翻譯】 現代漢語譯本： 破除邪見，彰顯正法。先敘述邪說，后總結正理。敘述邪說部分有三點：一是說明六師（佛教以外的六種主要哲學流派的領袖）先前在拘尸那揭羅（Kushinagar，古印度城市）宣揚增益、損減等邪見。二是我（佛陀自稱）認為，正因為如來（Tathagata，佛陀的稱號）後來才到，才能扭轉邪說，彰顯正法。三是當時六師說出『這樣的話』，表明各種外道（非佛教的修行者）執持邪說，擾亂正法，而如來則針對這些邪說進行破斥。第一段的內容大致如此。
第二段中，首先說明如來憐憫被邪師迷惑的眾生，廣泛邀請菩薩，發出大師子吼（比喻佛陀宣講佛法時的威猛氣勢）。雖然在『空』之下，說明了聚集菩薩併發出獅子吼的原因。『師子吼』是指宣說一切，揭示其所吼的內容。宣說無常、苦，辨明生死之法；宣說佛的常、樂等，彰顯涅槃之法。
第三段中，首先說明如來破除邪見，彰顯正法。各種外道說，『如果說如來是常、樂、我』，表明各種外道捨棄邪見，歸向正法。前面這段內容分為兩部分：一是破斥外道認為『我』等同於法的觀點；二是六師說『色（Rupa，物質現象）不是我』，破斥他們認為『我』異於法的觀點。前一部分首先從六根（眼、耳、鼻、舌、身、意）來破斥『我』的觀點。如果六師說『色是我』，那麼就從五陰（色、受、想、行、識）來破斥『我』的觀點。從六根來破斥的部分，首先破斥邪見。『諸佛菩薩所見真實』，顯示了正義。在破斥邪見的部分，又分為兩點：一是外道立論『我』，如來針對性地破斥；二是外道質問佛陀，如來為之解釋。前一部分首先是外道立論『我』。『喬達摩（Gautama，佛陀的姓氏）說有我，我也說有我』，說明邪說擾亂正法。下面辨析『我』的相狀。在六根中，暫且以眼根為例來說明。『能見者名為我』，這是根據法來說明而立論的。其次是比喻，然後是總結。下面是佛陀的破斥。『能見者名為我，這種說法是不對的』，先總的否定，然後解釋原因。有三重含義。一是根的作用不總是同時發生，以此來破斥必定有『我』的觀點。人在某種情況下，六根同時發揮作用，辨析其中的比喻。『如果必定有我』，這是用佛法來類比。『如果一個根不能』，這是用佛法來尋求比喻，破斥必定有『我』的觀點。二是根的作用不是恒常不變的，以此來破斥必定有『我』的觀點。你們所引用的比喻，即使經過百年，因為所見沒有差異，所以辨析其中的比喻。『眼根如果』，這是用佛法來類比，說明沒有『我』。三是根的作用總是一個方向，以此來破斥必定有『我』的觀點。人因為方向不同，所以有見內見外，辨析其中的比喻。『眼根如果』，這是用佛法來類比。『如果不見』，說明佛法與比喻相悖，破斥必定有『我』的觀點。
【English Translation】 English version: Refuting the Heretical and Revealing the Correct. First, Differentiate, then Conclude. The Differentiation has three aspects: First, it clarifies the heretical views of the Six Teachers (leaders of six major philosophical schools outside of Buddhism) who previously propagated views of increase and decrease in Kushinagar (an ancient Indian city). Second, 'I' (the Buddha referring to himself) believe that it is because the Tathagata (title of the Buddha) arrived later that he could reverse the heretical views and reveal the correct Dharma. Third, 'At that time, the Six Teachers spoke these words,' indicating that various non-Buddhist practitioners (non-Buddhist practitioners) held onto heretical views, disrupting the correct Dharma, which the Tathagata then refuted. The first section can be understood in this way.
In the second section, it first clarifies that the Tathagata pities sentient beings deluded by heretical teachers, widely invites Bodhisattvas, and roars the Great Lion's Roar (a metaphor for the Buddha's powerful proclamation of the Dharma). Although under 'emptiness,' it explains the reason for gathering Bodhisattvas and roaring the Lion's Roar. 'Lion's Roar' refers to proclaiming everything, revealing what is roared. It proclaims impermanence, suffering, and distinguishes the laws of birth and death; it proclaims the Buddha's permanence, bliss, etc., revealing the Dharma of Nirvana.
In the third section, it first clarifies that the Tathagata refutes the heretical and reveals the correct. Various non-Buddhists say, 'If it is said that the Tathagata is permanent, blissful, and self,' indicating that various non-Buddhists abandon heretical views and turn to the correct Dharma. The preceding section is divided into two parts: First, it refutes the non-Buddhist view that 'self' is identical to the Dharma; second, the Six Teachers say 'Rupa (material phenomena) is not self,' refuting their view that 'self' is different from the Dharma. The first part first refutes the view of 'self' from the six sense bases (eye, ear, nose, tongue, body, mind). If the Six Teachers say 'Rupa is self,' then the view of 'self' is refuted from the five skandhas (Rupa, Vedana, Samjna, Samskara, Vijnana). In the part that refutes from the six sense bases, it first refutes the heretical view. 'What the Buddhas and Bodhisattvas see is true,' revealing the correct meaning. In the part that refutes the heretical view, it is further divided into two points: First, non-Buddhists establish the 'self,' and the Tathagata refutes it accordingly; second, non-Buddhists question the Buddha, and the Tathagata explains it for them. The first part is first the non-Buddhists establishing the 'self.' 'Gautama (Buddha's surname) says there is self, and I also say there is self,' explaining that heretical views disrupt the correct Dharma. Below, the characteristics of 'self' are analyzed. Among the six sense bases, the eye sense base is temporarily used as an example to explain. 'The one who sees is called self,' this is based on the Dharma to explain and establish the argument. Next is the metaphor, and then the summary. Below is the Buddha's refutation. 'The one who sees is called self, this statement is incorrect,' first generally denying it, and then explaining the reason. There are three meanings. First, the functions of the sense bases do not always occur simultaneously, thereby refuting the view that there must be a 'self.' In some cases, the six sense bases function simultaneously, analyzing the metaphor within it. 'If there must be a self,' this is using the Dharma to make an analogy. 'If one sense base cannot,' this is using the Dharma to seek a metaphor, refuting the view that there must be a 'self.' Second, the functions of the sense bases are not constant, thereby refuting the view that there must be a 'self.' The metaphor you cited, even after a hundred years, because there is no difference in what is seen, so analyze the metaphor within it. 'If the eye sense base,' this is using the Dharma to make an analogy, explaining that there is no 'self.' Third, the function of the sense base is always in one direction, thereby refuting the view that there must be a 'self.' Because people have different directions, there is seeing inside and seeing outside, analyzing the metaphor within it. 'If the eye sense base,' this is using the Dharma to make an analogy. 'If it does not see,' explaining that the Dharma contradicts the metaphor, refuting the view that there must be a 'self.'
自下外道反徴如來。若無我者誰能見邪。下佛為釋。先明四事和合名見。次明無我。下明眾生顛倒見我。上來破邪顯正可知。
下就五陰破定有我。文別有四。一破其邪。二顯其正。三複破邪。四復顯正。初中先就色陰以破類其餘四。就色陰中初先破我。后破常等。就破我中若色是我是亦不然舉以總非。何以故下廣顯其非。五句破之。若色是我不應醜陋是一破也。何故復有四姓差別是二破也。何故屬他是三破也。諸根缺漏是四破也。何不作天受地獄等是五破也。若不能下總以結破。下破常等並類余陰。文皆可知。上來破邪。如來永下顯示正義。複次色下重複破邪。如來身下重顯王義。
下次破其異陰計我。還初破邪。后顯正義。就破邪中文有四對。第一外道因前被破立異陰我。言色至識悉非是我我遍一切猶如虛空。下佛對破。有三複次。一就見徴破。若遍有者則不應言我物不見據本以徴。若我周遍本來恒遍一切處色常應具見。不應說言我初不見。若初不見後方見者。見則本無便是無常云何言遍。二就趣以徴。若我遍者五道之中應具有身令徴令齊有。懼立齊有。下復徴破。若具有者五道之中應各受報。云何說言轉離三塗受人天身。三就一異徴破。先為兩定。一耶多耶。若一則無父子等者難破一遍。我若多
【現代漢語翻譯】 現代漢語譯本： 外道從下方反過來質問如來：『如果沒有『我』（ātman），誰能看見呢？』下面佛陀為他解釋。首先說明四事和合才叫做『見』（darśana）。其次說明沒有『我』。下面說明眾生顛倒，執著于『我』見。上面已經破斥邪說，顯明正理，可以理解。 下面就五蘊（pañca-skandha）來破斥『我』是定然存在的說法。文分四個部分。一是破斥其邪說。二是顯明其正理。三是再次破斥邪說。四是再次顯明正理。最初的部分先就色蘊（rūpa-skandha）來破斥，以此類推其餘四蘊。就色蘊中，先破斥『我』，后破斥『常』（nitya）等。就破斥『我』中，如果色蘊是『我』，我也是這樣認為，舉出總的否定。為什麼呢？下面廣泛地顯示其否定之處。用五句話來破斥它。如果色蘊是『我』，就不應該有醜陋，這是一重破斥。為什麼又有四姓（caturvarna）的差別，這是二重破斥。為什麼屬於他人，這是三重破斥。諸根（indriya）有缺漏，這是四重破斥。為什麼不讓自己生到天上，讓別人墮入地獄等，這是五重破斥。如果不能這樣，就總的用結論來破斥。下面破斥『常』等，並以此類推其餘各蘊。文義都可以理解。上面已經破斥邪說。如來永遠下面顯示正義。再次色蘊下面重複破斥邪說。如來身下面重新顯示王義。 下面破斥他們認為不同的蘊是『我』的說法。還是先破斥邪說，后顯明正義。就破斥邪說中，文有四對。第一，外道因為前面被破斥，就立異蘊為『我』，說色蘊到識蘊（vijñāna-skandha）都不是『我』，『我』遍一切處，猶如虛空。下面佛陀對破。有三重複次。一就見來質問破斥。如果『我』是周遍存在的，就不應該說『我的東西』看不見，根據根本來質問。如果『我』周遍，本來恒常遍一切處，色蘊應該常常完全被看見。不應該說『我』最初看不見。如果最初看不見，後來才看見，那麼看見就是本來沒有，就是無常，怎麼能說是周遍呢？二就趣向來質問。如果『我』是周遍的，那麼五道（pañca-gati）之中應該都具有身體，讓質問的人都一樣具有。害怕他們立『齊有』的說法。下面再次質問破斥。如果都具有，那麼五道之中應該各自受報。怎麼能說轉離三塗（tri-apāya），而受人天之身呢？三就一異來質問破斥。先分為兩種情況來確定。是一還是多？如果是一，那麼就沒有父子等，難以破斥『我』是普遍存在的。如果『我』是多
【English Translation】 English version: The heretics questioned the Tathagata (如來) from below, asking: 'If there is no 'self' (ātman), who can see?' The Buddha then explained. First, he clarified that the union of four elements is called 'seeing' (darśana). Second, he explained that there is no 'self'. Below, he explained that sentient beings are deluded and cling to the view of 'self'. The above has already refuted the heretical views and revealed the correct principles, which can be understood. Next, he refuted the assertion that 'self' is definitely existent based on the five aggregates (pañca-skandha). The text is divided into four parts. First, refuting their heretical views. Second, revealing the correct principles. Third, refuting the heretical views again. Fourth, revealing the correct principles again. In the initial part, he first refuted the aggregate of form (rūpa-skandha), and by analogy, the remaining four aggregates. Within the aggregate of form, he first refuted 'self', then refuted 'permanence' (nitya) and so on. Regarding the refutation of 'self', if form is 'self', I also think so, raising a general negation. Why? Below, he extensively shows its negation. He refutes it with five sentences. If form is 'self', there should be no ugliness, this is the first refutation. Why are there differences in the four castes (caturvarna), this is the second refutation. Why does it belong to others, this is the third refutation. The sense organs (indriya) have defects, this is the fourth refutation. Why not make oneself born in heaven and let others fall into hell, etc., this is the fifth refutation. If it cannot be so, then generally refute it with a conclusion. Below, refute 'permanence' and so on, and by analogy, the remaining aggregates. The meaning of the text can be understood. The above has already refuted the heretical views. The Tathagata eternally below shows the correct meaning. Again, form below repeats the refutation of heretical views. The Tathagata's body below re-emphasizes the meaning of the king. Next, he refuted their assertion that different aggregates are 'self'. He still first refuted the heretical views and then revealed the correct principles. Regarding the refutation of heretical views, the text has four pairs. First, the heretics, because they were refuted earlier, established different aggregates as 'self', saying that form to consciousness (vijñāna-skandha) are not 'self', 'self' pervades everything, like space. The Buddha then refuted. There are three further explanations. First, he questioned and refuted based on seeing. If 'self' is pervasive, then one should not say that 'my things' cannot be seen, questioning based on the root. If 'self' is pervasive, originally constantly pervading everywhere, form should always be completely seen. One should not say 'I' did not see it at first. If one did not see it at first, and then saw it later, then seeing is originally non-existent, which is impermanent, how can it be said to be pervasive? Second, he questioned based on destination. If 'self' is pervasive, then all five paths (pañca-gati) should have bodies, so that those who question have the same. Fearing that they would establish the assertion of 'equal existence'. Below, he questioned and refuted again. If all have it, then each of the five paths should receive retribution. How can one say that one turns away from the three evil realms (tri-apāya) and receives the body of humans and gods? Third, he questioned and refuted based on one or different. First, divide into two situations to determine. Is it one or many? If it is one, then there are no father and son, etc., it is difficult to refute that 'self' is universally existent. If 'self' is many
下難破多遍。若多而遍此人之我遍彼身中。彼人之我遍此身中。一切眾生五根業慧悉應齊等不應有別。懼彼立等。下復難破。若當齊等云何說言根具不具難破根等。善業惡業難破業等。愚智差別難破慧等。
第二外道乘言救義。我者無邊法與非法分齊各別。以其別故修善法者則得好身。行非法者則得惡身故有差別。下佛對破。若如是者我則不遍以別徴遍。我若遍下以遍徴別。遍則此我到彼身中。彼我亦到此人身中。是故善人亦應有惡。惡人亦應有其善業。善惡既通身報寧異。若不爾下結非其遍。
第三外道立喻救義。譬如一室燃百千燈燈別明通。我亦如是如明遍通。修善行惡如燈各別不相雜合。下佛對破。言我如燈是義不然牒以總非。何以故下廣顯非義。句別有三。一明從緣有隨燈增長我不如是不得為喻。二明從燈出住在異處我不如是不得為喻。三明與闇俱我不如是不與無我同在一處。以是義故不得為喻。文中初言明與闇共略以標舉。何以下釋。如燃一燈照則不了正論燈明與闇共住。多燈乃了舉多顯少。若初燈破不須後燈約初徴后。若須後燈知初共住將后證前。
第四外道反徴如來。若無我者誰作善惡。下佛先以四義別破。若我作者云何名常如其常者云何有時作善作惡是一破也。若有時作云何復得
言我無邊是二破也。若我作者云何行惡是三破也。若我知者云何生疑眾生無我是四破也。以是義下總以結破。
上來破邪。下顯正義。明佛常樂我凈及空。文顯可知。
上來第一破邪顯正。若言如來常樂我凈下明諸外道舍邪歸正。
上來廣明佛到拘尸破邪顯正。以是因緣我于已下總以結之。
次就林處以顯涅槃。先別後結。別中有四。一寄八樹表彰八修。二因此眾生護娑羅林令諸弟子學之護法。三因四王護娑羅林即令護法。四以此林華果常茂能益眾生表已能益聲聞諸眾。以是下結。
次寄滅時以顯涅槃。于中初寄二月以顯。師子先問。下佛答之。先別後結。別中四句。一明二月人多生於常樂我凈四倒之心。佛為破之顯示如來常樂我凈。先破常倒。次樂我凈。二為表如來二種法身謂真與應。三冬不涅槃顯示智者不樂如來無常盡滅。二月涅槃顯示智者愛樂如來常樂我凈。四以二月種殖等事表彰弟子修諸善法。于中有四。一以種殖喻諸眾生聞法發心種諸善根。二江河盈滿喻十方界菩薩雲集。三百獸孚乳表諸弟子種諸善根。四華果敷榮表示弟子修七覺華得四道果。
下次就其十五日時表彰涅槃師子先問。生等四時皆以八日何故涅槃獨十五日。下佛先嘆。后為辯釋。釋中有三。一十五日時
【現代漢語翻譯】 現代漢語譯本：如果說『我』是無邊的，這是第二重破斥。如果說『我』是造作者，為何會行惡？這是第三重破斥。如果說『我』是知者，為何會對眾生產生『無我』的疑惑？這是第四重破斥。因此，以下用總結性的方式來破斥。
上面是破斥邪說，下面是顯明正義，闡明佛的常、樂、我、凈以及空性，文義顯明易懂。
上面第一部分是破斥邪說，顯明正義。如果說如來具有常、樂、我、凈的性質，下面闡明各種外道捨棄邪說，歸於正道。
上面廣泛地闡明佛陀到達拘尸那迦（Kushinagar，佛陀涅槃之地）后破斥邪說，顯明正義。因為這個因緣，我從以下開始用總結性的方式來結束。
接下來就林地之處來闡明涅槃。先分別闡述，后總結。分別闡述中有四點：一是藉由八棵樹來表彰八種修行；二是因此讓眾生守護娑羅林（Sal grove，沙羅樹林），讓弟子們學習守護佛法；三是由於四大天王守護娑羅林，從而讓他們護法；四是以此林地的花果經常茂盛，能夠利益眾生，來表示佛陀已經能夠利益聲聞（Śrāvaka，聲聞弟子）等大眾。以下是總結。
接下來藉由佛陀滅度的時間來闡明涅槃。其中首先借由二月來闡明。師子（Simha，人名）先提問，下面是佛陀的回答。先分別闡述，后總結。分別闡述中有四句：一是說明二月人們容易產生常、樂、我、凈四種顛倒之心，佛陀爲了破除這些顛倒，顯示如來的常、樂、我、凈；先破除常顛倒，然後是樂、我、凈；二是用來表示如來的兩種法身，即真法身和應化身；三是冬天不涅槃，顯示智者不樂於如來的無常和滅盡，二月涅槃，顯示智者喜愛如來的常、樂、我、凈；四是以二月種植等事來表彰弟子們修習各種善法。其中有四點：一是以種植比喻眾生聽聞佛法，發起善心，種植各種善根；二是江河盈滿比喻十方世界的菩薩雲集；三是百獸哺乳比喻弟子們種植各種善根；四是花果盛開表示弟子們修習七覺支，得到四道果。
接下來就十五日這個時間來表彰涅槃。師子先提問：出生等四個時辰都用八日，為何涅槃唯獨用十五日？下面佛陀先讚歎，然後進行辯解解釋。解釋中有三點：一是十五日這個時間
【English Translation】 English version: If it is said that 『I』 is boundless, this is the second refutation. If it is said that 『I』 is the creator, why does it perform evil? This is the third refutation. If it is said that 『I』 is the knower, why does it have doubts about beings having no self? This is the fourth refutation. Therefore, the following uses a concluding way to refute.
The above is refuting heterodoxies, and the following is revealing the correct meaning, clarifying the Buddha's permanence, bliss, self, purity, and emptiness. The meaning of the text is clear and easy to understand.
The first part above is refuting heterodoxies and revealing the correct meaning. If it is said that the Tathagata (Tathāgata, thus-gone one) has the nature of permanence, bliss, self, and purity, the following clarifies that various heterodoxies abandon heterodoxies and return to the right path.
The above extensively clarifies the Buddha's arrival at Kushinagar (Kushinagar, the place of Buddha's Nirvana) to refute heterodoxies and reveal the correct meaning. Because of this cause, I will conclude from the following in a summary way.
Next, the place in the grove is used to clarify Nirvana. First, describe separately, then summarize. There are four points in the separate description: First, the eight trees are used to represent the eight practices; second, because of this, sentient beings are allowed to protect the Sal grove (Sal grove, grove of Sal trees), so that disciples can learn to protect the Dharma; third, because the Four Heavenly Kings protect the Sal grove, they are allowed to protect the Dharma; fourth, the flowers and fruits of this grove are often luxuriant and can benefit sentient beings, indicating that the Buddha has been able to benefit the Śrāvakas (Śrāvaka, Hearers) and other masses. The following is a summary.
Next, the time of the Buddha's passing is used to clarify Nirvana. Among them, the second month is first used to clarify. Simha (Simha, a person's name) asked first, and the following is the Buddha's answer. First, describe separately, then summarize. There are four sentences in the separate description: First, it is explained that in the second month, people are prone to generate the four inverted views of permanence, bliss, self, and purity. In order to break these inversions, the Buddha reveals the permanence, bliss, self, and purity of the Tathagata; first, break the inversion of permanence, then bliss, self, and purity; second, it is used to represent the two Dharmakayas (Dharmakāya, body of the Dharma) of the Tathagata, namely the true Dharmakaya and the manifested body; third, Nirvana is not in winter, indicating that the wise do not like the impermanence and extinction of the Tathagata. Nirvana in the second month shows that the wise love the permanence, bliss, self, and purity of the Tathagata; fourth, the planting and other things in the second month are used to represent the disciples practicing various good dharmas. There are four points: First, planting is used as a metaphor for sentient beings hearing the Dharma, generating good intentions, and planting various good roots; second, the overflowing rivers are a metaphor for the gathering of Bodhisattvas from the ten directions; third, the breastfeeding of hundreds of beasts is a metaphor for disciples planting various good roots; fourth, the flourishing of flowers and fruits indicates that disciples practice the seven factors of enlightenment and obtain the four fruits of the path.
Next, the fifteenth day is used to represent Nirvana. Simha asked first: Why are the eighth days used for the four times of birth, etc., but only the fifteenth day for Nirvana? The Buddha first praised, and then defended and explained. There are three points in the explanation: First, the time of the fifteenth day
月無虧盈表佛涅槃無有虧盈。二十五日時月盛圓滿為十一事顯佛德滿為十一事利益眾生。三我真實不入已下約就初段明佛不滅愚人謂滅。先法后喻。
自下第三寄就嚴林以顯涅槃。師子先問。下佛為辯。德人顯處故曰莊嚴。正為明佛乘論弟子弟子無量略舉六人。通佛有七。一一人中皆初佛辨。后師子吼就人領解。辨舍利中先嘆其智。于怨親下嘆其心行。智中十句。大智是總。利等是別。于理速入名為利智。於事速解說為疾智。斷障自在名解脫智。于理窮照名甚深智。世義博通稱曰廣智。窮佛教海名無勝智。故經說言唯除佛世尊。一切眾生類欲比舍利弗智慧及多聞於十六分中不能及其一。何有勝者故名無勝。所知不謬名為實智。具成慧根總以結之。
自下第四寄就滅身顯已證入大涅槃義內。證難彰故寄滅身趣入顯之。于中有四。一師子請住。二如來不許。三師子吼問佛滅意。四如來為辨。初中師子乘前請住。唯有如來乃能嚴林無則不端唯愿大慈為嚴常住。
下佛答之。先明不住。后彰欲去。明不住中合有二十七複次文廣顯不住。要攝為四。初一複次以理反呵。諸法無住云何請住。二凡言住下有六複次。廣明如來住過永盡不應請住。三夫無住者名無邊身下有十二複次。廣明如來無住德備不應請住。四若
【現代漢語翻譯】 現代漢語譯本：月亮的盈虧變化象徵著佛陀的涅槃沒有虧損和盈滿。每月二十五日月亮達到最圓滿的狀態，這象徵著佛陀的十一種功德圓滿，以及為眾生帶來的十一種利益。『三我真實不入』以下的內容，是就第一段而言，說明佛陀並非真的滅度，只是愚人才會認為佛陀滅度。這裡先說法理，後用比喻。
從下面開始，第三部分借用莊嚴的樹林來彰顯涅槃的意義。師子先提問，佛陀再來辯答。有德之人顯現的地方才稱為莊嚴。這裡主要是爲了闡明佛陀的乘論弟子，弟子數量眾多，這裡只列舉六人作為代表。連同佛陀共有七位。第一位是人中之初佛，先進行辨析，然後師子吼再就人來領悟理解。在辨析舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）時，先讚歎他的智慧，然後在『于怨親下』讚歎他的心行。智慧方面共有十句。『大智』是總綱，『利』等是分述。對於道理能夠迅速領悟稱為『利智』，對於事物能夠迅速理解稱為『疾智』，斷除障礙獲得自在稱為『解脫智』，對於道理能夠徹底照見稱為『甚深智』，對於世間義理能夠廣泛通達稱為『廣智』，對於佛教的教海能夠窮盡稱為『無勝智』。所以經中說，只有佛世尊才能勝過舍利弗的智慧和多聞，一切眾生想要與舍利弗的智慧和多聞相比，連他的十六分之一都比不上，更何況是勝過他呢？所以稱為『無勝』。所知所見沒有謬誤稱為『實智』，具備成就智慧的根本，總的用一句話來總結。
從下面開始，第四部分借用佛陀滅身來彰顯已經證入大涅槃的意義。因為難以直接證明，所以借用滅身來顯示趣入涅槃。其中有四個部分：一是師子請求佛陀住世，二是如來不答應，三是師子吼詢問佛陀滅度的用意，四是如來為此進行辨析。在第一部分中，師子承接前面的請求，希望佛陀住世。只有如來才能莊嚴樹林，如果沒有如來，樹林就不莊嚴了，所以希望佛陀大慈大悲，爲了莊嚴樹林而常住於世。
下面是佛陀的回答。先說明不住世，然後彰顯想要離去。在說明不住世的部分，總共有二十七個『複次』，內容廣泛，這裡概括為四個方面。第一個『複次』是用道理反駁，諸法都是無常不住的，怎麼能請求我住世呢？第二個方面，從『凡言住下』開始，有六個『複次』，廣泛說明如來住世的因緣已經永遠斷盡，不應該請求住世。第三個方面，從『夫無住者名無邊身下』開始，有十二個『複次』，廣泛說明如來具備不住世的功德，不應該請求住世。第四個方面，如果...
【English Translation】 English version: The waxing and waning of the moon symbolize that the Nirvana of the Buddha has neither deficiency nor fullness. The full moon on the 25th of each month signifies the eleven perfect virtues of the Buddha and the eleven benefits brought to sentient beings. The section beginning with 'Three, I truly do not enter' refers to the first part, explaining that the Buddha is not truly extinguished; only fools think the Buddha is extinguished. Here, the principle is stated first, followed by a metaphor.
From below, the third part uses the adorned forest to highlight the meaning of Nirvana. Simha (Śiṃha, Lion) asks first, and the Buddha then answers. A place where virtuous people appear is called adorned. This is mainly to clarify the disciples of the Buddha's vehicle. There are many disciples, but only six are listed here as representatives. Including the Buddha, there are seven in total. The first is the initial Buddha among humans. First, an analysis is made, and then Simha roars to comprehend and understand based on the person. In analyzing Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), his wisdom is praised first, and then his conduct is praised in 'Regarding enemies and relatives.' There are ten sentences regarding wisdom. 'Great wisdom' is the general principle, and 'benefit' etc. are specific descriptions. Quickly understanding principles is called 'benefit wisdom,' quickly understanding things is called 'swift wisdom,' cutting off obstacles and gaining freedom is called 'liberation wisdom,' thoroughly illuminating principles is called 'profound wisdom,' widely understanding worldly meanings is called 'broad wisdom,' and exhausting the ocean of Buddhist teachings is called 'unsurpassed wisdom.' Therefore, the sutra says that only the Buddha, the World Honored One, can surpass Śāriputra's wisdom and learning. If all sentient beings want to compare with Śāriputra's wisdom and learning, they cannot even reach one-sixteenth of his level, let alone surpass him. Therefore, it is called 'unsurpassed.' Knowing and seeing without error is called 'real wisdom,' possessing the root of wisdom, which is summarized in one sentence.
From below, the fourth part uses the Buddha's extinction to highlight the meaning of having already entered great Nirvana. Because it is difficult to prove directly, the extinction is used to show entering Nirvana. There are four parts: first, Simha requests the Buddha to stay in the world; second, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) does not agree; third, Simha roars and asks the Buddha's intention of extinction; and fourth, the Tathagata analyzes this. In the first part, Simha continues the previous request, hoping that the Buddha will stay in the world. Only the Tathagata can adorn the forest. Without the Tathagata, the forest would not be adorned. Therefore, he hopes that the Buddha will be compassionate and stay in the world to adorn the forest.
Below is the Buddha's answer. First, he explains that he will not stay in the world, and then he highlights his desire to leave. In the part explaining that he will not stay in the world, there are a total of twenty-seven 'furthermore,' which are extensive in content, and are summarized here in four aspects. The first 'furthermore' refutes with reason, since all dharmas (dharmas, teachings or laws) are impermanent and do not stay, how can you ask me to stay in the world? The second aspect, starting from 'Generally speaking, staying below,' there are six 'furthermore,' extensively explaining that the causes for the Tathagata to stay in the world have been completely cut off forever, and he should not be asked to stay in the world. The third aspect, starting from 'The one who does not stay is called the boundless body below,' there are twelve 'furthermore,' extensively explaining that the Tathagata possesses the merits of not staying in the world, and he should not be asked to stay in the world. The fourth aspect, if...
有說言身口意惡得善果下有八複次。廣舉一切畢竟無事顯佛無住。初先廣舉。后將類佛。
前明不住。下明欲去。如來於此入大三昧深禪定窟眾不見故名入涅槃。此乃寄人顯彰實證令人學也。問曰上說如來畢竟常在世間不入涅槃。今以何故言已不住定入涅槃。釋言佛德有四種門。一共世門。恒在世間未曾暫滅。二住寂門。未曾暫出。第三反寂起用之門。現化隨物。第四息用歸寂之門。舍化歸真。前據初門彰已在世畢竟不滅。今就第四故說不住入涅槃矣。
師子下復問佛滅意。何故如來入禪定窟。下佛廣以十四複次明入所為。雖有多門宗意令人學佛趣入。以是下結。
從非內外訖來至此。大段第三廣顯證法。自下第四勸修趣入廣顯證行。此與向前第二段中證行何別而須重論。前第二中教見如來以趣實證。今此文中教見涅槃是一異也。又前文中直明持戒乃至見性為趣證行未就人別。此中就人彰行階降是二異也。
就此文中階別有四。初教修三。是初地上入證之行。次教修十。是種性上乃至解行趣證之行。如佛昔告純陀已下教修四種轉業之德。是善趣中趣證之行。師子吼言一切眾生悉有佛性應當修下。就常沒人勸修聖道為行趣證。
初中有二。一重明向前無相涅槃。二何等比丘能斷十下教修
【現代漢語翻譯】 現代漢語譯本： 有說身口意作惡卻得善果，下面有第八個『複次』（進一步說明）。廣泛地列舉一切，最終都是沒有事情，顯示佛沒有執著。 首先廣泛地列舉，然後將（眾生）比作佛。
前面說明不住，下面說明將要離去。如來在這裡進入大三昧（偉大的禪定）深禪定窟，眾人看不見，所以叫做入涅槃（寂滅）。這乃是借用（佛的示現）來彰顯實際的證悟，使人學習。問：前面說如來畢竟常在世間，不入涅槃，現在為什麼說已經不住於世，進入涅槃呢？回答說：佛的德行有四種門：一是共世門，恒常在世間，未曾暫時消失；二是住寂門，未曾暫時出離寂靜；三是反寂起用之門，顯現變化，隨順事物；四是息用歸寂之門，捨棄化現，歸於真如。前面是根據第一種門，彰顯已經在世間，畢竟不滅。現在是就第四種門，所以說不住於世，進入涅槃了。
『師子』（指提問者）下面再次問佛入滅的意義。『何故如來入禪定窟』（為什麼如來要進入禪定之窟）？下面佛廣泛地用十四個『複次』（進一步說明）來說明進入（涅槃）所要做的。雖然有很多方面，但宗旨是使人學習佛，趨向進入（涅槃）。用『以是』（因此）來總結。
從『非內外』（非內非外）到這裡，是第三大段，廣泛地顯示證法。從下面第四大段，勸勉修行，趨向進入（涅槃），廣泛地顯示證行。這和前面第二段中的證行有什麼區別，而需要重新論述呢？前面第二段中，教導看見如來，以趨向實際的證悟。現在這篇文章中，教導看見涅槃，這是一點不同。另外，前面的文章中，直接說明持戒乃至見性，是趨向證悟的修行，沒有就人來分別。這裡就人來彰顯修行的階級和層次，這是第二點不同。
就這篇文章中的階級層次，有四種。首先教導修三（三種修行），是初地（菩薩的第一個階位）上進入證悟的修行。其次教導修十（十種修行），是種性地（菩薩的最初階段）上乃至解行地（通過理解和實踐達到一定程度的階段）趨向證悟的修行。如佛過去告訴純陀（人名）以下，教導修四種轉變業力的德行，這是在善趣中趨向證悟的修行。『師子吼言一切眾生悉有佛性應當修』（師子吼說一切眾生都有佛性應當修行）以下，就常沒（沉溺）的人勸勉修行聖道，作為修行趨向證悟。
最初的（第一種階級層次）中有兩個方面。一是重新說明前面的無相涅槃（沒有表象的涅槃）。二是『何等比丘能斷十』（什麼樣的比丘能夠斷除十種）以下，教導修行。 English version: It is said that evil deeds of body, speech, and mind can result in good consequences, followed by the eighth 'Punarapi' (furthermore). Extensively enumerating everything, ultimately there is nothing, revealing that the Buddha has no attachment. First, extensively enumerate, and then compare (sentient beings) to the Buddha.
Previously, it was explained that there is no abiding; below, it explains the intention to depart. The Tathagata (another name for Buddha) here enters the Great Samadhi (great concentration) deep in the cave of meditation, unseen by the masses, hence it is called entering Nirvana (extinction). This is to use (the Buddha's manifestation) to reveal actual enlightenment, encouraging people to learn. Question: Previously, it was said that the Tathagata is always in the world and does not enter Nirvana. Why is it now said that he has already ceased to abide and entered Nirvana? Answer: The Buddha's virtues have four aspects: first, the common worldly aspect, constantly in the world, never ceasing even for a moment; second, the aspect of abiding in stillness, never departing from stillness even for a moment; third, the aspect of arising from stillness to function, manifesting transformations according to beings; fourth, the aspect of ceasing function and returning to stillness, abandoning manifestations and returning to Suchness. The previous statement was based on the first aspect, revealing that he is already in the world and will never cease. The current statement is based on the fourth aspect, hence it is said that he does not abide in the world and enters Nirvana.
'Simha' (referring to the questioner) below asks again about the meaning of the Buddha's entering extinction. 'Why does the Tathagata enter the cave of meditation?' Below, the Buddha extensively uses fourteen 'Punarapi' (furthermore) to explain what is to be done upon entering (Nirvana). Although there are many aspects, the purpose is to encourage people to learn from the Buddha and strive to enter (Nirvana). It concludes with 'Therefore'.
From 'Neither internal nor external' to here is the third major section, extensively revealing the Dharma of realization. From the fourth major section below, it encourages cultivation, striving to enter (Nirvana), extensively revealing the practice of realization. What is the difference between this and the practice of realization in the second section, that it needs to be discussed again? The second section previously taught to see the Tathagata in order to strive for actual realization. This article now teaches to see Nirvana, which is one difference. In addition, the previous article directly explained that upholding precepts and even seeing one's nature are practices for striving towards realization, without distinguishing people. Here, it distinguishes people to reveal the levels and stages of practice, which is the second difference.
Regarding the levels and stages in this article, there are four types. First, it teaches the cultivation of the three (three practices), which is the practice of entering realization on the first Bhumi (the first stage of a Bodhisattva). Second, it teaches the cultivation of the ten (ten practices), which is the practice of striving towards realization from the stage of lineage (the initial stage of a Bodhisattva) up to the stage of understanding and practice (a stage where understanding and practice have reached a certain level). As the Buddha told Cunda (a person's name) in the past, it teaches the cultivation of the four virtues of transforming karma, which is the practice of striving towards realization in the good realms. 'Simhanada said that all sentient beings have Buddha-nature and should cultivate' below, it encourages those who are constantly immersed (in suffering) to cultivate the holy path as a practice to strive towards realization.
In the first (first type of level and stage), there are two aspects. One is to restate the previous formless Nirvana (Nirvana without appearance). The second is 'What kind of Bhikshu can cut off the ten' below, teaching cultivation.
【English Translation】 English version: It is said that evil deeds of body, speech, and mind can result in good consequences, followed by the eighth 'Punarapi' (furthermore). Extensively enumerating everything, ultimately there is nothing, revealing that the Buddha has no attachment. First, extensively enumerate, and then compare (sentient beings) to the Buddha. Previously, it was explained that there is no abiding; below, it explains the intention to depart. The Tathagata (another name for Buddha) here enters the Great Samadhi (great concentration) deep in the cave of meditation, unseen by the masses, hence it is called entering Nirvana (extinction). This is to use (the Buddha's manifestation) to reveal actual enlightenment, encouraging people to learn. Question: Previously, it was said that the Tathagata is always in the world and does not enter Nirvana. Why is it now said that he has already ceased to abide and entered Nirvana? Answer: The Buddha's virtues have four aspects: first, the common worldly aspect, constantly in the world, never ceasing even for a moment; second, the aspect of abiding in stillness, never departing from stillness even for a moment; third, the aspect of arising from stillness to function, manifesting transformations according to beings; fourth, the aspect of ceasing function and returning to stillness, abandoning manifestations and returning to Suchness. The previous statement was based on the first aspect, revealing that he is already in the world and will never cease. The current statement is based on the fourth aspect, hence it is said that he does not abide in the world and enters Nirvana. 'Simha' (referring to the questioner) below asks again about the meaning of the Buddha's entering extinction. 'Why does the Tathagata enter the cave of meditation?' Below, the Buddha extensively uses fourteen 'Punarapi' (furthermore) to explain what is to be done upon entering (Nirvana). Although there are many aspects, the purpose is to encourage people to learn from the Buddha and strive to enter (Nirvana). It concludes with 'Therefore'. From 'Neither internal nor external' to here is the third major section, extensively revealing the Dharma of realization. From the fourth major section below, it encourages cultivation, striving to enter (Nirvana), extensively revealing the practice of realization. What is the difference between this and the practice of realization in the second section, that it needs to be discussed again? The second section previously taught to see the Tathagata in order to strive for actual realization. This article now teaches to see Nirvana, which is one difference. In addition, the previous article directly explained that upholding precepts and even seeing one's nature are practices for striving towards realization, without distinguishing people. Here, it distinguishes people to reveal the levels and stages of practice, which is the second difference. Regarding the levels and stages in this article, there are four types. First, it teaches the cultivation of the three (three practices), which is the practice of entering realization on the first Bhumi (the first stage of a Bodhisattva). Second, it teaches the cultivation of the ten (ten practices), which is the practice of striving towards realization from the stage of lineage (the initial stage of a Bodhisattva) up to the stage of understanding and practice (a stage where understanding and practice have reached a certain level). As the Buddha told Cunda (a person's name) in the past, it teaches the cultivation of the four virtues of transforming karma, which is the practice of striving towards realization in the good realms. 'Simhanada said that all sentient beings have Buddha-nature and should cultivate' below, it encourages those who are constantly immersed (in suffering) to cultivate the holy path as a practice to strive towards realization. In the first (first type of level and stage), there are two aspects. One is to restate the previous formless Nirvana (Nirvana without appearance). The second is 'What kind of Bhikshu can cut off the ten' below, teaching cultivation.
趣入。與下第二修十之中其義相似。前明無相涅槃之中師子先問。無相定者名大涅槃以何因緣名為無相。下佛為辨。初明遠離十種相故名為無相。先舉次列后結可知。夫著相下佛為勸修。乘明愚智取捨得失。先明取失。句別有六。后彰捨得。句亦有六。
教修入中初略。次廣。后總結嘆。略中初問何等比丘能斷十相。下佛為辨。數數修三則斷十相總以標舉。修時不一故云數數。有經亦云時時修也。次別後結。
廣中先問云何名為定慧舍者問其行相。定是已下難破行義。先難其定。后類慧舍。
就難定中定是三昧一切皆有云何方言修集三昧執通難別。心數法中有一定數。眾生皆有執此通有難破別修。若心在下執別難通。執住一法是其三昧。令余皆非名為難通。法有總別。總名為緣。別名為行。行緣應通。為分總別隱顯異名。總法可以通相緣知。故從緣心說之為緣。別法唯是觀行推求方與相應。故從行心說之為行。今此文中先就總緣執別難通。若心一境則名三昧自立道理。此執別也。若更余緣不名三昧難破他義。異緣散動云何名定。此難通也。如其不定非一切智約定難知。散心所緣乃是想識云何名智。舉此為欲與定為過。非一切智云何名定約智難定。不能生智云何名定。又復不與一切智俱易可傾動云何
名定。下約別行執別難通。若以一行得三昧者自立道理。余行亦非難破他義。若非三昧非一切智約定難智。非一切智云何名定約智難定。慧舍如是類前難后。雖言如是于中細求有同有異。同異如何。約就凡聖執通難別三行皆同。一切眾生皆有慧數亦有舍數。云何方言修集慧舍。約對境界執別難通。三行各異異相如何。前難定中心住一境名為三昧。余緣則非。就難慧中知一切法名一切智。知一則非。難相云何。若知一切名一切智知一應非。知一若非所依之定不名三昧。若非三昧云何名智。就難捨中舍定之舍難與慧同。舍慧之舍難與定同。
下佛答之。先釋后難卻答初問。就釋難中先解后番執別難通。卻釋初番執通難別。執別難中先解初番總緣上難。先牒直非。何以下釋。如是余緣亦一境者隨其分別各住一境。何為非定。行亦如是類解后番別行上難。
上來解釋執別難通。下次釋去執通難別。先就定解。言生先有是義不然牒以直非。所以下釋。言三昧者名善三昧簡惡無記。眾生未有簡聖異凡。云何言下結非難辭。以住前下約前三昧類顯慧舍。不同一切眾生所有慧舍二數。
上來一段釋遣后難。下解初問。前問云何定慧舍相佛今為辨。是中應先廣解三義然後釋文。義如別章文中八番。一約境分別。二就人
【現代漢語翻譯】 現代漢語譯本：
名定：下面是關於別行執著於差別，難以融通的討論。如果有人認為通過一行（一種修行方式）就能獲得三昧（Samadhi，定），那是自立道理。用其他修行方式來反駁他的觀點，也並非難以駁倒。如果不是三昧，就不是一切智（Sarvajna，對一切事物的智慧），約定俗成地認為難以理解。如果不是一切智，怎麼能稱為定呢？這是用智慧來質疑定。慧（Prajna，智慧）和舍（Upeksha，捨棄）也是如此，像前面那樣用後面的來反駁前面的。雖然說『如此』，但仔細探究其中，有相同之處，也有不同之處。相同和不同之處在哪裡呢？從凡夫和聖人的角度來看，執著于融通來反駁差別，這三種修行方式都是相同的。一切眾生都有慧數（智慧的數量）和舍數（捨棄的數量）。為什麼還要特別說修集慧和舍呢？從所對的境界來看，執著於差別來反駁融通，這三種修行方式各有不同，不同的方面在哪裡呢？前面質疑定的時候說，定中心念專注於一個境界，這叫做三昧，緣于其他則不是。質疑慧的時候說，知曉一切法叫做一切智，只知曉一個就不是。質疑的方式是怎樣的呢？如果知曉一切叫做一切智，那麼只知曉一個就應該不是。如果只知曉一個就不是，那麼所依賴的定就不能稱為三昧。如果不是三昧，怎麼能稱為智呢？質疑舍的時候說，捨棄定的舍，難以與慧相同；捨棄慧的舍，難以與定相同。
下面是佛陀的回答。先解釋後面的難題，再回答最初的問題。在解釋難題中，先解釋後面的執著於差別，難以融通，再解釋最初的執著于融通，難以差別。在執著於差別中，先解釋最初的總緣于上面的難題，先直接否定。為什麼下面要解釋呢？像這樣，其他的緣也是一個境界，隨著各自的分別，各自專注於一個境界，為什麼就不是定呢？修行也是如此，用類似的方式來解釋後面的別行上面的難題。
上面解釋了執著於差別，難以融通。下面解釋去除執著于融通，難以差別。先從定來解釋。說先生後有，這種說法是不對的，直接否定。為什麼呢？下面解釋。說三昧，是指善三昧，區別于惡和無記（既非善也非惡）。眾生還沒有，區別于聖人和凡夫。為什麼這樣說呢？總結否定前面的難題。以專注於前面的（善）三昧，來類比顯現慧和舍，不同於一切眾生所有的慧數和舍數。
上面一段解釋去除了後面的難題。下面解釋最初的問題。前面問定、慧、舍的相狀是怎樣的，佛陀現在來辨別。這裡應該先廣泛地解釋這三種含義，然後再解釋經文。含義如別的章節中所說，經文中有八個方面。一是根據境界來分別，二是就人來說明。
【English Translation】 English version:
Name and Definition of Samadhi (定): The following discusses the attachment to differences in separate practices, making it difficult to integrate them. If someone believes that one can attain Samadhi (三昧, a state of meditative consciousness) through a single practice (一行, one method of cultivation), that is establishing their own reasoning. Refuting their view with other practices is not difficult. If it is not Samadhi, then it is not Sarvajna (一切智, omniscience), and it is conventionally considered difficult to understand. If it is not Sarvajna, how can it be called Samadhi? This is using wisdom to question Samadhi. Prajna (慧, wisdom) and Upeksha (舍, equanimity) are similar, using the latter to refute the former as before. Although it is said 'like this,' upon closer examination, there are similarities and differences. Where are the similarities and differences? From the perspective of ordinary beings and sages, attaching to integration to refute differences, these three practices are the same. All sentient beings have a quantity of wisdom (慧數) and a quantity of equanimity (舍數). Why specifically mention cultivating wisdom and equanimity?
From the perspective of the objects they face, attaching to differences to refute integration, these three practices are different. Where are the differences? When questioning Samadhi earlier, it was said that the mind focused on one object in Samadhi, which is called Samadhi; being attached to other things is not. When questioning wisdom, it was said that knowing all dharmas (法, phenomena) is called Sarvajna; knowing only one is not. What is the method of questioning? If knowing all is called Sarvajna, then knowing only one should not be. If knowing only one is not, then the Samadhi on which it relies cannot be called Samadhi. If it is not Samadhi, how can it be called wisdom? When questioning equanimity, it was said that the equanimity of abandoning Samadhi is difficult to be the same as wisdom; the equanimity of abandoning wisdom is difficult to be the same as Samadhi.
Below is the Buddha's response. First, explain the later difficulties, then answer the initial question. In explaining the difficulties, first explain the later attachment to differences, making it difficult to integrate, then explain the initial attachment to integration, making it difficult to differentiate. In the attachment to differences, first explain the initial general connection to the above difficulties, first directly denying. Why explain below? Like this, other conditions are also one object; according to their respective distinctions, each focuses on one object. Why is it not Samadhi? Cultivation is also like this, using a similar method to explain the later separate practices above the difficulties.
Above explained the attachment to differences, making it difficult to integrate. Below explains removing the attachment to integration, making it difficult to differentiate. First, explain from Samadhi. Saying that what is born exists first is incorrect, directly denying. Why? Explain below. Saying Samadhi refers to good Samadhi, distinguishing it from evil and neutral (neither good nor evil). Sentient beings do not yet have it, distinguishing it from sages and ordinary beings. Why say this? Summarize and deny the previous difficulties. Using focusing on the previous (good) Samadhi to analogously reveal wisdom and equanimity, it is different from the quantity of wisdom and equanimity that all sentient beings possess.
The above paragraph explains removing the later difficulties. Below explains the initial question. Earlier, it was asked what the characteristics of Samadhi, wisdom, and equanimity are; the Buddha will now distinguish them. Here, one should first broadly explain these three meanings, and then explain the sutra text. The meanings are as explained in other chapters; there are eight aspects in the sutra text. First, distinguish according to the object; second, explain in terms of people.
分別。三當相分別。亦得名為就能分別。四開合辨相。五明修所為。六明相資助。第七約就三三昧門以別三行。第八約就修時辨異。
就初番中境別眾多如別章釋。然今且約事法論之。事法該通且就色說。安心色事名為三昧。如世八禪。若能觀色常無常等名為慧相。定慧等修舍離偏習名為舍相。于中初法次喻后合。
第二就人分別可知。
第三當相分別之中定有五句。初句能滅粗重煩惱。第二能除粗重惡業。此二修始。第三能息輕微之業。后二能離輕微煩惱。此三行終。以是下結慧中六句。名為正見正見真諦。亦名了見了見世諦。能見遍見廣前正見。能見於理。知盡稱遍。次第別相廣前了見。知法不亂名次第見。隨法異知名別相見。是名總結。舍中四句。名曰平等定慧齊修。亦名不諍舍離偏習。此二約就定慧論舍。又名不觀不觀有無。亦名不行不行有無。此二約就如理辨舍。是名總結。
第四開合辨相之中偏論定慧。定中增數次第辨之先分為二。二有兩門。一就位分。二世俗八禪名為世間。無漏出世。二約修分二。亦得名為就人分二。先舉。次列。下就人辨。次增說三。文顯可知。次增說四。下品凈定喜為下地煩惱所敗名為退分。非是已退。又為自地煩惱所雜亦名退分。中品凈定堅守自地不
【現代漢語翻譯】 現代漢語譯本：分別有八種：第一，就境界來分別。第二，就人來分別。第三，就當下的狀態來分別，也可以說是就能夠分別的狀態來分別。第四，開合辨別各種狀態。第五，闡明修行的目的。第六，闡明狀態之間的相互輔助。第七，根據三三昧（空三昧、無相三昧、無作三昧）之門來區分三種修行。第八，根據修行時的情況來辨別差異。
在第一種境界分別中，境界的差別有很多，就像在其他章節中解釋的那樣。但現在只根據事法來討論。事法涵蓋一切，這裡暫且就色法來說。安心於色法之事，就叫做三昧，就像世間的八禪一樣。如果能夠觀察色法是常還是無常等等，就叫做慧相。在禪定和智慧的平等修行中，捨棄偏頗的習氣，就叫做舍相。其中，第一個是法，第二個是比喻，第三個是總結。
第二種就人來分別，很容易理解。
第三種當相分別中，禪定有五種狀態。第一種能夠消除粗重的煩惱。第二種能夠消除粗重的惡業。這兩種是修行的開始。第三種能夠平息輕微的業。后兩種能夠脫離輕微的煩惱。這三種是修行的終結。因此，下面總結智慧中的六種狀態，稱為正見，正見真諦（paramārtha-satya，佛教用語，指最高的真理）。也稱爲了見，了見世諦（saṃvṛti-satya，佛教用語，指世俗的真理）。能見、遍見，擴充套件了前面的正見。能見於理，知盡稱為遍。次第別相，擴充套件了前面的了見。知法不亂，叫做次第見。隨法不同，叫做別相見。這是總結。舍中有四種狀態，叫做平等，禪定和智慧齊頭並進地修行。也叫做不諍，捨棄偏頗的習氣。這兩種是根據禪定和智慧來討論舍。又叫做不觀，不觀有無。也叫做不行，不行有無。這兩種是根據如理來辨別舍。這是總結。
第四種開合辨相中，主要討論禪定和智慧。在禪定中，按照數量的增加依次辨別。首先分為二，二有兩種門。一是就位來分，世俗的八禪叫做世間禪定，無漏的叫做出世禪定。二是就修行來分，也可以說是就人來分。先提出，再列舉，下面就人來辨別。然後增加到三種。文意很明顯，容易理解。然後增加到四種。下品的清凈禪定，因為被下地的煩惱所打敗，叫做退分。但不是已經退失。又因為被自地的煩惱所混雜，也叫做退分。中品的清凈禪定，能夠堅守自地，不
【English Translation】 English version: There are eight types of distinctions: First, distinction based on realms. Second, distinction based on individuals. Third, distinction based on the present state, which can also be said to be distinction based on the state of being able to distinguish. Fourth, distinguishing various states through opening and closing. Fifth, clarifying the purpose of practice. Sixth, clarifying the mutual assistance between states. Seventh, distinguishing the three practices based on the three samadhi (emptiness samadhi, signlessness samadhi, desirelessness samadhi) gates. Eighth, distinguishing differences based on the circumstances of practice.
In the first type of realm distinction, there are many differences in realms, as explained in other chapters. But now, let's discuss it based on phenomena. Phenomena encompass everything, so let's talk about form for now. Settling the mind on the matter of form is called samadhi, like the eight dhyanas of the world. If one can observe whether form is permanent or impermanent, etc., it is called wisdom aspect. In the equal practice of samadhi and wisdom, abandoning biased habits is called the aspect of relinquishment. Among them, the first is the Dharma, the second is a metaphor, and the third is a summary.
The second type of distinction based on individuals is easy to understand.
In the third type of distinction based on the present state, there are five states of samadhi. The first can eliminate coarse and heavy afflictions. The second can eliminate coarse and heavy evil karma. These two are the beginning of practice. The third can pacify subtle karma. The last two can detach from subtle afflictions. These three are the end of practice. Therefore, the following summarizes the six states in wisdom, called right view, right view of paramārtha-satya (the ultimate truth). It is also called clear view, clear view of saṃvṛti-satya (conventional truth). Able to see, universally see, expanding the previous right view. Able to see the principle, knowing the end is called universal. Sequential distinction, expanding the previous clear view. Knowing the Dharma without confusion is called sequential view. Following the difference in Dharma is called distinct aspect view. This is the summary. There are four states in relinquishment, called equality, samadhi and wisdom progressing equally. It is also called non-contention, abandoning biased habits. These two are discussing relinquishment based on samadhi and wisdom. It is also called non-observation, non-observation of existence and non-existence. It is also called non-practice, non-practice of existence and non-existence. These two are distinguishing relinquishment based on reasoning. This is the summary.
In the fourth type of distinction through opening and closing, the main discussion is on samadhi and wisdom. In samadhi, distinguish in order of increasing numbers. First divide into two, and the two have two gates. One is divided by position, the eight mundane dhyanas are called mundane samadhi, and the non-outflow is called supramundane samadhi. The second is divided by practice, which can also be said to be divided by individuals. First propose, then list, and then distinguish by individuals below. Then add to three. The meaning of the text is clear and easy to understand. Then add to four. The lower grade of pure samadhi, because it is defeated by the afflictions of the lower realm, is called the declining part. But it is not already lost. Also, because it is mixed with the afflictions of its own realm, it is also called the declining part. The middle grade of pure samadhi, able to firmly hold its own realm, not
為下地煩惱所敗名為住分。又不為于自地煩惱之所陵雜亦名為住。上品凈定能厭自地欣求上靜名勝進分。能作大益是決定分。有漏心中學觀諦理趣向聖道名決定分。能生聖道名作大益。次增說五。先總標舉。五智總顯。下列其名。無食初禪離揣食故。無過三昧亦是初禪。離欲惡故。身意清凈一心三昧是第二禪。離六識中覺觀粗動名身意凈。內凈一處名為一心。因果俱樂是第三禪。常念三昧是四禪止。得時不動故曰常念。次增說六。前五猶是五停心觀。觀事住心。但此于彼五停心中略無第四分折界入。分彼第五阿那般那以之為二。故亦有五。數息義邊以為第四。阿那般那念覺觀過生心厭離說為第五念覺觀矣。后一理觀。次增說七。七有兩門。前七就行定覺為主。餘六皆是定家眷屬相從名定。后七就人。次增說八。謂八解脫義如別章。第八門中滅盡解脫經論大同。唯成實中說煩惱滅以為第八。次增說九。謂九次第定。此九唯取根本禪體轉相趣入不通方便。次增說十。謂十一切入。少異余處。無火一切加無所有是其異也。何故如是。此乃為破事火外道。是故除卻火一切入。為成十數加無所有。十一切入廣如別章。此應具論。
次就慧中增數論之。初說二種。見道已前名為世間。地上出世。次增說三。先舉次列。波若名
【現代漢語翻譯】 現代漢語譯本 被下地（較低層次的禪定）的煩惱所擊敗，這被稱為『住分』（dwelling-part）。不被自身層次的煩惱所侵擾，也稱為『住』。上品（高級）的禪定能夠厭惡自身層次，欣求更高層次的寂靜，這稱為『勝進分』（progress-part）。能夠產生巨大益處的是『決定分』（decisive-part）。在有漏（有煩惱）的心中，學習觀察真諦，趨向聖道，這稱為『決定分』。能夠產生聖道，稱為『作大益』（making great benefit）。 接下來增加說明五種。首先總括標明，五智（五種智慧）總體顯現。下面列出它們的名稱。無食（沒有食物）是初禪（初級禪定），因為遠離了揣食（粗糙的食物）。無過（沒有過失）的三昧（禪定）也是初禪，因為遠離了慾望和惡念。身意清凈，一心（專注）的三昧是第二禪（二級禪定），因為遠離了六識中的覺（感覺）和觀（觀察）的粗重活動，稱為身意清凈。內心清凈，專注於一處，稱為一心。因（原因）和果（結果）同時存在，這是第三禪（三級禪定）。常念（持續的唸誦）三昧是四禪（四級禪定）的止（止息），因為獲得時不會動搖，所以稱為常念。 接下來增加說明六種。前面的五種仍然是五停心觀（五種停止妄念的觀法），觀察事物以使心安定。但是這五種停心觀中，略去了第四種『折界入』（分析界限進入），將第五種『阿那般那』（Anapanasati，入出息念）分為兩種。所以也有五種。數息（計算呼吸）的意義方面作為第四種。對阿那般那（入出息念）的念覺（念頭覺察）和觀（觀察）產生厭惡和遠離，稱為第五種念覺觀。 最後一種是理觀（理性觀察）。接下來增加說明七種。七種有兩種分類。前面的七種以行定（實踐禪定）的覺（覺悟）為主。其餘六種都是禪定之家的眷屬，相互跟隨，稱為定（禪定）。後面的七種就人（修行者）而言。 接下來增加說明八種。所謂的八解脫（Eight Deliverances），其意義如同其他章節所述。在第八種解脫門中，滅盡解脫（Cessation of Feeling and Perception）的經典和論述大體相同。只有《成實論》中說煩惱滅盡作為第八種。 接下來增加說明九種。所謂的九次第定（Nine Successive Attainments）。這九種只取根本禪定的本體，相互轉移進入，不包括方便法門。 接下來增加說明十種。所謂的十一切入（Ten Kasinas）。與其它地方略有不同。沒有火一切入（fire kasina），增加了無所有（nothingness）是其不同之處。為什麼這樣？這是爲了破斥事火（崇拜火）的外道（非佛教徒）。所以去除火一切入。爲了湊成十個，增加了無所有。十一切入的詳細內容如同其他章節所述。這裡應該詳細論述。 接下來就智慧中增加數量進行論述。最初說兩種。見道（證悟）之前稱為世間（世俗）。地上（證悟的階段）是出世（超越世俗）。接下來增加說明三種。先總括，再列出。般若（Prajna，智慧）之名
【English Translation】 English version Being defeated by the afflictions of a lower level is called 'dwelling-part' (sthiti-bhāga). Not being disturbed by the afflictions of one's own level is also called 'dwelling'. Superior concentration (samādhi) that can detest one's own level and desire higher tranquility is called 'progress-part' (praṇīta-bhāga). That which can produce great benefit is the 'decisive-part' (nairvedhika-bhāga). In a mind with outflows (āsrava), learning to observe the truth and moving towards the holy path is called 'decisive-part'. Being able to generate the holy path is called 'making great benefit'. Next, five are added for explanation. First, a general indication is given, and the five wisdoms (pañca-jñāna) are manifested in their entirety. Below are listed their names. 'Without food' (anāhāra) is the first dhyāna (first meditation), because it is separated from coarse food (kavaḍīkāra āhāra). 'Without fault' (anavadya) samādhi is also the first dhyāna, because it is separated from desire and evil. Purity of body and mind, one-pointed samādhi is the second dhyāna (second meditation), because it is separated from the coarse activities of perception (saṃjñā) and observation (vitarka) in the six consciousnesses (ṣaḍ-vijñāna), and is called purity of body and mind. Inner purity, focusing on one place, is called one-pointedness. Cause (hetu) and effect (phala) exist simultaneously, this is the third dhyāna (third meditation). Constant mindfulness (nitya-smṛti) samādhi is the cessation (nirodha) of the fourth dhyāna (fourth meditation), because it does not waver when attained, so it is called constant mindfulness. Next, six are added for explanation. The previous five are still the five aspects of calming the mind (pañca citta-sthāpanāni), observing things to stabilize the mind. However, in these five aspects of calming the mind, the fourth, 'entering by analyzing elements' (dhātu-prabheda), is slightly omitted, and the fifth, 'ānāpānasmṛti' (mindfulness of breathing), is divided into two. So there are also five. The meaning of counting breaths (ucchvāsa-niśvāsa) is taken as the fourth. Generating aversion and detachment from the mindfulness (smṛti) and observation (vitarka) of ānāpānasmṛti (mindfulness of breathing) is called the fifth mindfulness and observation. The last one is rational observation (yukti-darśana). Next, seven are added for explanation. There are two classifications of the seven. The previous seven focus on the awakening (bodhi) of practicing concentration (samādhi). The remaining six are all relatives of the family of concentration, following each other, and are called concentration (samādhi). The latter seven are in terms of people (practitioners). Next, eight are added for explanation. The meaning of the eight deliverances (aṣṭa vimokṣāḥ) is as described in other chapters. In the eighth liberation gate, the sutras and treatises on the cessation of feeling and perception (saṃjñā-vedayita-nirodha) are largely the same. Only the Tattvasiddhi Śāstra says that the extinction of afflictions is the eighth. Next, nine are added for explanation. The so-called nine successive attainments (navānupūrva-vihāra-samāpattayaḥ). These nine only take the essence of the fundamental dhyānas, transferring and entering into each other, not including expedient methods. Next, ten are added for explanation. The so-called ten kasinas (daśa kṛtsnāyatanāni). Slightly different from other places. There is no fire kasina (tejas kasina), and the addition of nothingness (ākiñcanyāyatana) is the difference. Why is this so? This is to refute the heretics (tīrthika) who worship fire (agni). Therefore, the fire kasina is removed. To make up ten, nothingness is added. The detailed content of the ten kasinas is as described in other chapters. This should be discussed in detail here. Next, the increase in numbers in terms of wisdom (prajñā) will be discussed. Initially, two are mentioned. Before seeing the path (darśana-mārga), it is called mundane (laukika). The stage on the ground (bhūmi) is supramundane (lokottara). Next, three are added for explanation. First, a summary is given, and then they are listed. The name Prajna (prajñā)
慧。毗婆舍那此名為觀。阇那名智。下辨其相。于中兩番。初約人論。言波若者一切眾生所謂凡夫。凡夫眾生同有慧數。毗婆聖人所謂二乘。二乘能觀四真諦法名毗婆舍。阇那所謂諸佛菩薩。以佛菩薩有一切智故名阇那。下隨境別。波若別相知世諦法。毗婆總相知第一義。阇那破相知一實諦。次增說四。知四真諦。廣應無量且舉斯耳。
自下第五明修所為論定論慧。略不明舍。修定為三。一為不放逸厭伏煩惱。二莊嚴大智依之發慧。三為得自在依之起通。修慧為三。一觀生死為知若過。二增諸善為息惡業。三為破煩惱。
自下第六明相資助亦不論舍。師子先問。如經中說毗婆舍那能破煩惱執慧獨能。是一問也。何故復修舍摩他耶疑不假定。是二問也。
佛答有二。一正對前問明偏有失雙修有得。二具二法廣明雙益。
前中有二。一翻前執明慧不破。二若修定下釋去後疑彰必須定。前中毗婆能破不然牒問總非。何以下釋。釋中廣明智慧不破。明此何為。若取智慧能破煩惱。是取相心不能滅惑。不見智慧能破煩惱。不見煩惱以為所破。是破相心方能令惑畢竟不生。今此為成出世正治故明不破。與上文中智慧不破煩惱而總其義相似。文中有十。相從為四。初一複次明慧不破。次一複次舉無我人成慧
【現代漢語翻譯】 現代漢語譯本： 慧（Prajna，智慧）。毗婆舍那（Vipassanā，觀）此名為觀。阇那（Jnana，智）名智。下面辨別它們的相狀。其中分兩部分。首先從人的角度來說。所說的般若（Prajna）是一切眾生，也就是凡夫所具有的。凡夫眾生都具有慧的體性。毗婆舍那（Vipassanā）是聖人，也就是二乘（聲聞乘和緣覺乘）所具有的。二乘能夠觀照四真諦法，這叫做毗婆舍那（Vipassanā）。阇那（Jnana）是諸佛菩薩所具有的。因為佛菩薩具有一切智，所以叫做阇那（Jnana）。下面從境界的角度來區分。般若（Prajna）的差別相是了知世俗諦法。毗婆舍那（Vipassanā）的總相是了知第一義諦。阇那（Jnana）破除一切相，了知一實諦。其次進一步說明四種智慧，即了知四真諦。廣泛來說，應有無量，這裡只是舉例說明。
從下面第五點開始，說明修習所要達到的目的，即論述定和慧。這裡省略了舍（Upekkhā，舍）。修習禪定有三個目的：一是為不放逸，厭伏煩惱；二是莊嚴大智慧，依此生髮智慧；三是爲了獲得自在，依此生起神通。修習智慧有三個目的：一是觀察生死，爲了知其過患；二是增長各種善行，爲了止息惡業；三是爲了破除煩惱。
從下面第六點開始，說明定和慧相互資助，這裡也不論述舍（Upekkhā，舍）。師子（Simha）首先提問：如經中所說，毗婆舍那（Vipassanā）能夠破除煩惱，執慧獨自能夠做到。這是一個問題。為什麼還要修習舍摩他（Samatha，止）呢？這是懷疑不依賴禪定。這是第二個問題。
佛陀回答有兩個方面：一是正面回答前面的問題，說明偏頗會有缺失，雙修才能有所得；二是具備兩種方法，廣泛說明雙修的益處。
在前面的回答中又有兩個方面：一是推翻之前的執著，說明智慧不能破除煩惱；二是如果修習禪定，就解釋消除後面的疑惑，彰顯必須修習禪定。在前面的推翻中，毗婆舍那（Vipassanā）能夠破除煩惱的說法是不對的，這是對提問的總體否定。為什麼下面要解釋呢？在解釋中廣泛說明智慧不能破除煩惱。說明這有什麼作用呢？如果認為智慧能夠破除煩惱，這是取相的心，不能滅除迷惑。不見智慧能夠破除煩惱，不見煩惱作為被破除的對象，這是破相的心，才能使迷惑畢竟不生。現在這是爲了成就出世間的正確對治，所以說明智慧不能破除煩惱。與上面文中智慧不能破除煩惱而總結其意義相似。文中有十個方面，相從分為四個。第一個複次說明智慧不能破除煩惱。第二個複次舉出無我人來成就智慧。
【English Translation】 English version: Prajna (慧): This is wisdom. Vipassanā (毗婆舍那): This is called contemplation. Jnana (阇那): This is called knowledge. Below, their characteristics are distinguished. There are two parts to this. First, it is discussed from the perspective of people. What is called Prajna (般若) is possessed by all sentient beings, that is, ordinary people. Ordinary sentient beings all have the nature of wisdom. Vipassanā (毗婆舍那) is possessed by sages, that is, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The two vehicles can contemplate the Four Noble Truths, which is called Vipassanā (毗婆舍那). Jnana (阇那) is possessed by all Buddhas and Bodhisattvas. Because Buddhas and Bodhisattvas have all-knowing wisdom, it is called Jnana (阇那). Below, they are distinguished from the perspective of realms. The distinct characteristic of Prajna (般若) is knowing the conventional truth. The general characteristic of Vipassanā (毗婆舍那) is knowing the ultimate truth. Jnana (阇那) breaks through all appearances and knows the one true reality. Next, four kinds of wisdom are further explained, that is, knowing the Four Noble Truths. Broadly speaking, there should be countless, but here are just examples.
Starting from the fifth point below, it explains the purpose of cultivation, that is, discussing Samadhi (定) and Prajna (慧). Here, Upekkhā (舍, equanimity) is omitted. There are three purposes for cultivating Samadhi (禪定): first, to prevent non-vigilance and subdue afflictions; second, to adorn great wisdom, based on which wisdom arises; third, to attain freedom, based on which supernatural powers arise. There are three purposes for cultivating Prajna (智慧): first, to observe birth and death, in order to know its faults; second, to increase various good deeds, in order to stop evil deeds; third, to break through afflictions.
Starting from the sixth point below, it explains that Samadhi (定) and Prajna (慧) mutually assist each other, and Upekkhā (舍, equanimity) is not discussed here either. Simha (師子) first asked: As it is said in the scriptures, Vipassanā (毗婆舍那) can break through afflictions, and grasping wisdom alone can do it. This is one question. Why cultivate Samatha (舍摩他, cessation) again? This is doubting that it does not rely on Samadhi (禪定). This is the second question.
The Buddha's answer has two aspects: first, to directly answer the previous question, explaining that partiality will have shortcomings, and dual cultivation can achieve gains; second, with both methods, to broadly explain the benefits of dual cultivation.
In the previous answer, there are also two aspects: first, to overturn the previous attachment, explaining that wisdom cannot break through afflictions; second, if cultivating Samadhi (禪定), then explain and eliminate the subsequent doubts, highlighting the necessity of cultivating Samadhi (禪定). In the previous overturning, the statement that Vipassanā (毗婆舍那) can break through afflictions is incorrect, which is a general negation of the question. Why explain below? In the explanation, it is broadly explained that wisdom cannot break through afflictions. What is the purpose of explaining this? If one thinks that wisdom can break through afflictions, this is a mind that grasps appearances and cannot eliminate delusion. Not seeing that wisdom can break through afflictions, not seeing afflictions as the object to be broken through, this is a mind that breaks through appearances, which can ultimately prevent delusion from arising. Now, this is to achieve the correct treatment of transcending the world, so it is explained that wisdom cannot break through afflictions. It is similar to the above text where wisdom cannot break through afflictions and summarizes its meaning. There are ten aspects in the text, which are divided into four aspects. The first 'furthermore' explains that wisdom cannot break through afflictions. The second 'furthermore' cites the non-self and non-person to achieve wisdom.
不破。次七復明智慧不破。后一複次復舉無我成慧不破。
初複次中有慧無惱有惱無慧。云何言破法說以徴。如明喻顯。
第二段中明無我人。誰有慧惱而言慧破難其有破。如其無下彰其無破。
第三段中有七複次。第一約就到不到義難其慧破。先為兩定。若慧能破為到不到。下就設難。難別有三。第一偏難不到能破。若不到破凡應破者聖慧不與煩惱相到能破煩惱。凡亦不到何故不破。二若到下偏難到破。若到破者初念應破徴初獨破不假后慧。是義云何。初念慧起與惑相對此應能破。后念不到應當不破。若后不破何用后慧。若初不破后亦不破遮他救義難后共破。他人救言初不獨破故須后念與前共破。故今難之。初唸到惑尚不能破后念不到云何能破。若初到破是則不到遮他救義難破後到。他人救言初唸到惑后念亦到是故俱破。故今難之。若初到破在後破者便是不到。隔初念故。后既不到何得說言到故方破。云何說言慧能破者總以結呵。三若到不到而能破下雙難二關。因前難故他人救言初唸到破后念不到亦皆能破。故今牒舉非其不然。不然之相備如前難。若言到破如上后難。言不到破如上初難。此初複次二就伴獨難慧能破。若毗婆舍能破煩惱為獨為伴進退兩定。下就設難。若獨能破菩薩何故修八正道難
【現代漢語翻譯】 現代漢語譯本：不破（不可破滅）。其次，第七次重申，智慧是不可破滅的。之後，又一次重申，確立無我（anatman）的認知，成就的智慧是不可破滅的。
第一次重申中，有智慧就沒有煩惱，有煩惱就沒有智慧。如何說破法，用提問來驗證，就像用明喻來顯現一樣。
第二段中，闡明沒有我（atman）和人（pudgala）。誰有智慧和煩惱，說智慧能破除煩惱，難以成立，因為沒有東西可以被破除。如果確實沒有，就彰顯了其不可破滅的本質。
第三段中有七次重申。第一次是就『到』與『不到』的意義來質疑智慧的破除能力。首先設定兩種情況：如果智慧能夠破除煩惱，是『到』還是『不到』？下面就此提出質疑。質疑分為三種。第一種，偏重質疑『不到』也能破除。如果『不到』也能破除，那麼凡夫的智慧也應該能破除煩惱，因為聖人的智慧不與煩惱相『到』也能破除煩惱。凡夫的智慧也『不到』，為什麼不能破除？第二種，如果『到』才能破除，那麼最初的念頭就應該能破除，質疑為何最初的念頭單獨不能破除，需要依靠後面的智慧？這是什麼道理？最初的念頭生起，與迷惑相對，這應該就能破除。後面的念頭『不到』，應該就不能破除。如果後面的念頭不能破除，那要後面的智慧做什麼？如果最初的念頭不能破除，後面的念頭也不能破除，以此來否定他人『共同破除』的觀點。他人辯解說，最初的念頭不能單獨破除，所以需要後面的念頭與前面的念頭共同破除。所以現在質疑：最初的念頭『到』了迷惑尚且不能破除，後面的念頭『不到』，怎麼能破除？如果最初的念頭『到』了就能破除，那麼後面的念頭就是『不到』，以此來否定他人『破除后才到』的觀點。他人辯解說，最初的念頭『到』了迷惑，後面的念頭也『到』了，所以共同破除。所以現在質疑：如果最初的念頭『到』了就能破除，那麼在後面的念頭破除時，就是『不到』，因為與最初的念頭隔開了。後面的念頭既然『不到』，怎麼能說是因為『到』了才能破除？最後總結並呵斥：如果說智慧能夠破除，那麼就同時質疑兩種情況。因為前面的質疑，他人辯解說，最初的念頭『到』了就能破除，後面的念頭『不到』也能破除。所以現在指出這種說法是不對的。不對的情況就像前面的質疑一樣。如果說是『到』才能破除，就像上面的後面的質疑一樣。如果說是『不到』也能破除，就像上面的最初的質疑一樣。這次重申，是就『伴隨』和『單獨』來質疑智慧的破除能力。如果毗婆舍那（vipassana，內觀）能夠破除煩惱，是單獨破除還是伴隨破除？先設定兩種情況。下面就此提出質疑：如果單獨就能破除，菩薩（bodhisattva）為什麼還要修八正道（Eightfold Path）？
【English Translation】 English version: Imperishable. Next, the seventh reiteration, wisdom is imperishable. Afterwards, another reiteration, establishing the cognition of no-self (anatman), the achieved wisdom is imperishable.
In the first reiteration, where there is wisdom, there is no affliction; where there is affliction, there is no wisdom. How to speak of breaking the Dharma, using questions to verify, just like using a clear analogy to reveal it.
In the second section, it clarifies that there is no self (atman) and no person (pudgala). Who has wisdom and affliction, saying that wisdom can break affliction, is difficult to establish, because there is nothing to be broken. If indeed there is nothing, it highlights its imperishable nature.
In the third section, there are seven reiterations. The first is to question the ability of wisdom to break based on the meaning of 'reaching' and 'not reaching'. First, set two situations: if wisdom can break affliction, is it 'reaching' or 'not reaching'? Below, questions are raised about this. The questioning is divided into three types. The first type focuses on questioning whether 'not reaching' can also break. If 'not reaching' can also break, then the wisdom of ordinary people should also be able to break affliction, because the wisdom of sages does not 'reach' affliction and can still break affliction. The wisdom of ordinary people also 'does not reach', why can't it break? The second type, if 'reaching' is necessary to break, then the initial thought should be able to break, questioning why the initial thought alone cannot break, and needs to rely on the subsequent wisdom? What is the reason for this? The initial thought arises, facing the delusion, this should be able to break it. The subsequent thought 'does not reach', it should not be able to break it. If the subsequent thought cannot break it, then what is the use of the subsequent wisdom? If the initial thought cannot break it, the subsequent thought cannot break it either, thereby denying the other's view of 'breaking together'. Others argue that the initial thought cannot break it alone, so the subsequent thought needs to break it together with the previous thought. So now question: the initial thought 'reaches' the delusion and still cannot break it, how can the subsequent thought 'not reach' and break it? If the initial thought 'reaches' and can break it, then the subsequent thought is 'not reaching', thereby denying the other's view of 'reaching after breaking'. Others argue that the initial thought 'reaches' the delusion, and the subsequent thought also 'reaches', so they break it together. So now question: if the initial thought 'reaches' and can break it, then when the subsequent thought breaks it, it is 'not reaching', because it is separated from the initial thought. Since the subsequent thought 'does not reach', how can it be said that it is because it 'reaches' that it can break? Finally, summarize and rebuke: if it is said that wisdom can break, then question both situations at the same time. Because of the previous questioning, others argue that the initial thought 'reaches' and can break it, and the subsequent thought 'does not reach' and can also break it. So now point out that this statement is incorrect. The incorrect situation is like the previous questioning. If it is said that 'reaching' is necessary to break, it is like the above subsequent questioning. If it is said that 'not reaching' can also break, it is like the above initial questioning. This reiteration is to question the ability of wisdom to break based on 'accompanying' and 'alone'. If vipassana (vipassana, insight meditation) can break affliction, is it breaking alone or breaking with accompaniment? First, set two situations. Below, questions are raised about this: if it can break alone, why does a bodhisattva (bodhisattva) still need to cultivate the Eightfold Path (Eightfold Path)?
其獨破。若伴已下難其伴破。若伴故破獨則不破約伴破獨。若獨不破伴亦不破約獨破伴。先法次喻后合可知。
三如地下明惑性滅不假慧破。如地堅等立喻顯法。明其四大各有自性非因緣作。如四大下約之顯法。明惑自斷不由智慧。若是斷下徴破由慧。以是義下結慧不破。
四如鹽下明不滅法慧不能破。先舉直非。如鹽性咸令異咸等舉他立喻。智慧性滅令法滅者舉他法說。不然總非。何以下釋。若法不滅云何智慧強能令滅。
五若言鹽下明慧性滅不能滅他。先舉直非。若言鹽咸令異物咸舉他立喻。慧滅亦爾舉他法說。不然總非。何以下釋。慧性自滅云何滅他。以是下結。
六法有二下明解與惑二俱性滅無相破義。先舉二滅。性及畢竟列其二名。下就設難。若性滅者云何而言智慧能滅。
七若言慧滅如火燒下明所破結。無相可見彰慧不破。于中有三。一不同世物被燒可見。二不同樹木被斫可見。三不同外道離六大城拘尸那現為是不破。此七複次合為第三廣就智慧明不能破。
自下第四還舉無我成慧不破。諸法性空誰令生滅是法無我。異生異滅無造作者是人無我。唯法生滅更無我人故無作者。人法並無誰修智慧破諸煩惱。此翻初執彰慧不破。
若修定下釋去後疑顯必須定。于
【現代漢語翻譯】 現代漢語譯本： 其自身單獨破除（煩惱）。如果（有）伴隨，就難以破除其伴隨。（如果）伴隨確實被破除，（那麼）單獨的（煩惱）就不會被破除，這是關於伴隨破除單獨（煩惱）的約定。如果單獨的（煩惱）不被破除，伴隨的（煩惱）也不會被破除，這是關於單獨破除伴隨（煩惱）的約定。先是法則，其次是比喻，最後是合論，可以理解。 三、例如地下（的）光明，迷惑的本性滅除，不需要智慧來破除。例如土地的堅硬等，立下比喻來顯示法則。闡明四大各有其自性，不是因緣和合而成。例如四大下，用它來顯示法則。闡明迷惑是自行斷除的，不是由智慧斷除的。如果是斷下，提出質疑，（認為迷惑）是由智慧斷除的。以是義下，總結智慧不能破除（迷惑）。 四、例如鹽下，闡明不滅的法，智慧不能破除。先提出直接的否定。例如鹽的本性是鹹的，使其變為不咸等，這是舉出其他的（事物）來立下比喻。智慧的本性是滅除，使法滅除，這是舉出其他的法來說明。不然總非，（如果這樣說）總體上就是錯誤的。何以下釋，為什麼下面要解釋呢？如果法是不滅的，那麼智慧怎麼能強行使其滅除呢？ 五、若言鹽下，闡明智慧的本性滅除，不能滅除其他的（事物）。先提出直接的否定。若言鹽的鹹味使其他物體也變咸，這是舉出其他的（事物）來立下比喻。智慧的滅除也是這樣，這是舉出其他的法來說明。不然總非，（如果這樣說）總體上就是錯誤的。何以下釋，為什麼下面要解釋呢？智慧的本性自己滅除，怎麼能滅除其他的（事物）呢？以是下結，因此總結。 六、法有二下，闡明解（脫）與惑（煩惱）二者本性都是滅除的，沒有互相破除的意義。先舉出二者的滅除。性及畢竟，列出二者的名稱。下就設難，下面就假設困難。若性滅者，如果本性是滅除的，云何而言智慧能滅，怎麼能說智慧能夠滅除（煩惱）呢？ 七、若言慧滅如火燒下，闡明所破除的結（煩惱）。無相可見，彰顯智慧不能破除（煩惱）。于中有三，其中有三種情況。一、不同於世間之物被燒燬后可以看見。二、不同於樹木被砍伐后可以看見。三、不同於外道離開六大城（指身體）在拘尸那（Kushinagar，佛陀涅槃之地）現身，這是不破除（煩惱）的例子。此七複次，這七種情況再次合起來，作為第三部分，廣泛地就智慧闡明其不能破除（煩惱）。 自下第四，從下面第四點開始，還是舉出無我（Anatta）來成就智慧不能破除（煩惱）的觀點。諸法性空，一切法的本性是空性的，誰令生滅，是誰使其生起和滅亡呢？是法無我，這個法是無我的。異生異滅，不同的生起和不同的滅亡，無造作者，沒有造作者，是人無我，這是人的無我。唯法生滅，只有法的生起和滅亡，更無我人，沒有我和人，故無作者，所以沒有作者。人法並無，人和法都沒有，誰修智慧破諸煩惱，誰來修習智慧破除各種煩惱呢？此翻初執，這推翻了最初的執著，彰慧不破，彰顯了智慧不能破除（煩惱）。 若修定下，解釋去除後面的疑惑，顯示必須修習禪定（Samadhi）。于（此）。
【English Translation】 English version: It (the affliction) is broken by itself alone. If there is an accompaniment, it is difficult to break its accompaniment. If the accompaniment is indeed broken, then the solitary (affliction) will not be broken, which is the agreement about the accompaniment breaking the solitary (affliction). If the solitary (affliction) is not broken, the accompaniment will also not be broken, which is the agreement about the solitary breaking the accompaniment. First the principle, then the analogy, and finally the synthesis, can be understood. Three, for example, the light under the ground, the nature of delusion is extinguished, and it does not require wisdom to break it. For example, the firmness of the earth, etc., establish an analogy to show the principle. Clarify that the four great elements each have their own nature and are not made by causes and conditions. For example, under the four great elements, use it to show the principle. Clarify that delusion is self-cut off and not cut off by wisdom. If it is cut off below, raise a question, (thinking that delusion) is cut off by wisdom. With this meaning below, conclude that wisdom cannot break (delusion). Four, for example, under the salt, clarify that the indestructible Dharma cannot be broken by wisdom. First, put forward a direct negation. For example, the nature of salt is salty, making it not salty, etc., this is citing other (things) to establish an analogy. The nature of wisdom is extinction, causing the Dharma to be extinguished, this is citing other Dharmas to explain. Otherwise, it is generally wrong, (if you say that) it is generally wrong. Why explain below, why should we explain below? If the Dharma is indestructible, then how can wisdom forcibly extinguish it? Five, if you say salt below, clarify that the nature of wisdom is extinguished and cannot extinguish other (things). First, put forward a direct negation. If you say that the saltiness of salt makes other objects also salty, this is citing other (things) to establish an analogy. The extinction of wisdom is also like this, this is citing other Dharmas to explain. Otherwise, it is generally wrong, (if you say that) it is generally wrong. Why explain below, why should we explain below? The nature of wisdom itself is extinguished, how can it extinguish other (things)? With this below, conclude. Six, Dharma has two below, clarify that both liberation (Nirvana) and affliction (Klesha) are by nature extinguished, and there is no meaning of mutual destruction. First, cite the extinction of the two. 'Nature' and 'ultimately', list the names of the two. Below, set up a difficulty, below, assume a difficulty. If the nature is extinguished, if the nature is extinguished, how can you say that wisdom can extinguish, how can you say that wisdom can extinguish (afflictions)? Seven, if you say that the extinction of wisdom is like burning with fire below, clarify the knot (affliction) that is broken. Without form and visible, highlight that wisdom cannot break (afflictions). There are three situations in it. First, it is different from worldly things that can be seen after being burned. Second, it is different from trees that can be seen after being cut down. Third, it is different from heretics leaving the six great cities (referring to the body) appearing in Kushinagar (Kushinagar, the place where the Buddha entered Nirvana), this is an example of not breaking (afflictions). These seven again, these seven situations are combined again, as the third part, extensively explain that wisdom cannot break (afflictions). From the fourth point below, starting from the fourth point below, still cite no-self (Anatta) to achieve the view that wisdom cannot break (afflictions). All dharmas are empty in nature, the nature of all dharmas is emptiness, who causes them to arise and perish, who causes them to arise and perish? This Dharma is no-self, this Dharma is no-self. Different arising and different perishing, different arising and different perishing, without a creator, without a creator, this person is no-self, this is the no-self of a person. Only the Dharma arises and perishes, only the Dharma arises and perishes, there is no self or person, there is no self or person, so there is no author, so there is no author. People and Dharma do not exist, people and Dharma do not exist, who cultivates wisdom to break all afflictions, who cultivates wisdom to break all kinds of afflictions? This overturns the initial attachment, this overturns the initial attachment, highlighting that wisdom cannot break, highlighting that wisdom cannot break (afflictions). If you cultivate Samadhi below, explain to remove the doubts behind, showing that you must cultivate Samadhi (Samadhi). At (this).
中有三。一明修有益。若修集定得正知見。二以是義下引說彰益。三若不修下舉損顯益。初先反明不修之損。若不修定世事不了況于出世舉近況遠明無出益。若無定下明無世益。平處顛墜違行過也。人天平處顛墜三塗。心緣異等違事過也。心緣異法口宣異言口業錯謬。耳聞異聲心解異義意業錯謬。欲造異字手書異文身業錯謬。下顯修益。修則大益成因益也。乃至菩提得果益也。
上來第一正對前問彰偏有過雙修有益。自下第二廣顯雙益。于中有二。一明二行相資之益。二修是二法調攝根下趣果之益。前中初言具二大益總以標舉。定智列名。如刈已下八番廣辨。皆初立喻。后約顯法。八中初三離過行中明相資助。次一就其攝善行中明相資助。次一復就離過行中明相資助。后三複就攝善行中明相資助。以是下結。
趣果益中初向菩提。四倒暴下明向涅槃。向菩提中先離有為。不久成下趣向無為。為欲成下能益眾生。離有為中初修二法能調五根。堪忍已下不隨惑緣。常能遠下內息惡覺。不隨緣中初忍違緣不生瞋忿。不為利下能忍順緣不生貪染。不為邪下識達邪法不起癡見。亦可初明修二調根。堪忍已下不隨惑緣。于中六句。一外忍違緣。二常攝下內離瞋惱。此二一對。三不為利下外離順緣。四客塵下內除貪染。
【現代漢語翻譯】 現代漢語譯本： 禪定有三種作用。第一，闡明修習禪定是有益處的。如果修習禪定，就能獲得正確的知見。第二，用『以是義下』引述來彰顯禪定的益處。第三，用『若不修下』舉例說明不修習禪定的損害，從而顯明修習禪定的益處。首先，反過來闡明不修習禪定的損害。如果不修習禪定，世俗的事情都不能明瞭，更何況是出世間的事情呢？這是用近處的情況來比況遠處的情況，說明沒有出世間的益處。如果不能入定，就會失去世俗的益處。在平坦的地方也會顛倒墜落，行為也會有過失。人天善道也會顛倒墜落到三惡道。心緣于不同的事物，就會產生不同的言語，導致口業的錯謬。耳朵聽到不同的聲音，心中理解不同的意義，導致意業的錯謬。想要造不同的字，手卻寫出不同的文字，導致身業的錯謬。下面闡明修習禪定的益處。修習禪定就能成就大的利益，成為成佛的因，乃至最終獲得菩提的果。
上面第一部分，正是針對前面的提問，彰顯了偏頗的過失，說明了雙修禪定和智慧的益處。從下面第二部分開始，廣泛地闡明雙修的益處。其中分為兩部分。第一，闡明禪定和智慧兩種修行互相資助的益處。第二，闡明通過修習這兩種方法來調伏根，從而趨向于證果的益處。在第一部分中，首先用『具二大益』總括地標明禪定和智慧的益處，並列出禪定和智慧的名稱。就像收割莊稼一樣，下面用八個方面來廣泛地辨析。都是先設立比喻，然後闡明佛法。在這八個方面中，前三個方面在遠離過失的修行中，闡明禪定和智慧互相資助。接下來一個方面，就其攝取善法的修行中，闡明禪定和智慧互相資助。再接下來一個方面，又就遠離過失的修行中，闡明禪定和智慧互相資助。最後三個方面，又就攝取善法的修行中，闡明禪定和智慧互相資助。用『以是下』來總結。
在趨向于證果的益處中，首先是趨向于菩提。『四倒暴下』闡明趨向于涅槃。在趨向于菩提中，首先是遠離有為法。『不久成下』是趨向于無為法。『為欲成下』是能夠利益眾生。在遠離有為法中，首先是修習禪定和智慧兩種方法，能夠調伏五根。『堪忍已下』是不隨順迷惑的因緣。『常能遠下』是內心止息惡念。在不隨順因緣中，首先是忍受違逆的因緣，不生起嗔恨和忿怒。『不為利下』是能夠忍受順從的因緣，不生起貪婪和染著。『不為邪下』是認識通達邪法，不生起愚癡的見解。也可以理解為首先闡明修習禪定和智慧來調伏根。『堪忍已下』是不隨順迷惑的因緣。其中有六句。第一，對外忍受違逆的因緣。第二，『常攝下』，對內遠離嗔惱。這兩句是一對。第三，『不為利下』，對外遠離順從的因緣。第四，『客塵下』，對內去除貪染。
【English Translation】 English version: There are three aspects to Dhyana (meditation). First, it clarifies the benefit of cultivating Dhyana. If one cultivates Dhyana, one will obtain correct knowledge and views. Second, the phrase '以是義下' (yǐ shì yì xià) is used to highlight the benefits of Dhyana. Third, the phrase '若不修下' (ruò bù xiū xià) cites the harm of not cultivating Dhyana, thereby revealing the benefits of cultivating Dhyana. First, it conversely clarifies the harm of not cultivating Dhyana. If one does not cultivate Dhyana, worldly affairs cannot be understood, let alone supramundane affairs. This uses a nearby situation to compare with a distant situation, clarifying that there is no supramundane benefit. If one cannot enter Samadhi (定, fixed concentration), one will lose worldly benefits. One will fall in a flat place, and one's actions will be flawed. Humans and Devas (天, gods) will fall from the flat place into the three evil realms. If the mind is connected to different things, different words will be produced, leading to errors in verbal karma. If the ears hear different sounds, the mind will understand different meanings, leading to errors in mental karma. If one wants to create different characters, the hand will write different texts, leading to errors in physical karma. The following clarifies the benefits of cultivating Dhyana. Cultivating Dhyana can achieve great benefits, becoming the cause of attaining Buddhahood, and ultimately obtaining the fruit of Bodhi (菩提, enlightenment).
The first part above is precisely aimed at the previous question, highlighting the faults of partiality and explaining the benefits of cultivating both Dhyana and Prajna (智慧, wisdom). From the second part below, the benefits of cultivating both are widely explained. It is divided into two parts. First, it clarifies the benefits of Dhyana and Prajna mutually assisting each other. Second, it clarifies that by cultivating these two methods, one can tame the roots, thereby moving towards the fruit of enlightenment. In the first part, the phrase '具二大益' (jù èr dà yì) is first used to generally mark the benefits of Dhyana and Prajna, and lists the names of Dhyana and Prajna. Just like harvesting crops, the following uses eight aspects to widely analyze. All of them first establish a metaphor, and then clarify the Dharma (佛法, Buddhist teachings). In these eight aspects, the first three aspects, in the practice of abandoning faults, clarify that Dhyana and Prajna mutually assist each other. The next aspect, in the practice of collecting good Dharmas, clarifies that Dhyana and Prajna mutually assist each other. The next aspect, again in the practice of abandoning faults, clarifies that Dhyana and Prajna mutually assist each other. The last three aspects, again in the practice of collecting good Dharmas, clarify that Dhyana and Prajna mutually assist each other. The phrase '以是下' (yǐ shì xià) is used to summarize.
In the benefit of moving towards the fruit of enlightenment, the first is moving towards Bodhi. '四倒暴下' (sì dǎo bào xià) clarifies moving towards Nirvana (涅槃, liberation). In moving towards Bodhi, the first is to abandon conditioned Dharmas. '不久成下' (bù jiǔ chéng xià) is moving towards unconditioned Dharmas. '為欲成下' (wèi yù chéng xià) is being able to benefit sentient beings. In abandoning conditioned Dharmas, the first is to cultivate the two methods of Dhyana and Prajna, which can tame the five roots. '堪忍已下' (kān rěn yǐ xià) is not following the causes of delusion. '常能遠下' (cháng néng yuǎn xià) is internally ceasing evil thoughts. In not following conditions, the first is to endure adverse conditions, not giving rise to anger and resentment. '不為利下' (bù wèi lì xià) is being able to endure favorable conditions, not giving rise to greed and attachment. '不為邪下' (bù wèi xié xià) is recognizing and understanding evil Dharmas, not giving rise to ignorant views. It can also be understood as first clarifying the cultivation of Dhyana and Prajna to tame the roots. '堪忍已下' (kān rěn yǐ xià) is not following the causes of delusion. There are six sentences in it. First, externally endure adverse conditions. Second, '常攝下' (cháng shè xià), internally abandon anger and annoyance. These two sentences are a pair. Third, '不為利下' (bù wèi lì xià), externally abandon favorable conditions. Fourth, '客塵下' (kè chén xià), internally remove greed and attachment.
此二一對。五不為邪下外遠邪法。六常能下內舍惡覺。此二一對。除皆可知。
向涅槃中先辯后結。辯中有六。一不動行。修是二法不為四倒外道邪術三法所動。二受樂行。常受妙樂。三覺知行。能解深義。四重明不動。苦樂不及。五重明受樂。為世敬嘆。六重明覺知。初見生死及非生死明知法相。了法界等明知法性。是則下結。
自下第七約三三昧以別三門。說空三昧以之為定。住第一義心不動故。無愿名慧。慧見生死生厭離故。無相名舍。舍眾相故。
自下第八約時分別。初先略辨。師子言下問答廣論。文顯可知。
前略次廣。若修三下總以結嘆。
次教修十。于中還初明涅槃果。后教修人。與前相似。果中師子初先領前。問後起發。無十相故名大涅槃是領前也。以何緣故名無生等是問后也。問有十一。下佛為釋。諸結火滅名滅度者滅煩惱障。言離覺觀名涅槃者滅除智障。除舍妄智名離覺觀。由離覺觀得為涅槃寂靜之義故名涅槃。與下文中斷除三十七品所行名為涅槃其義相似。問曰涅槃此翻名滅。蓋乃胡漢相翻而已。今云何言諸結火滅名為滅度。離覺觀故曰涅槃。釋言外國名字眾多。故於滅中隨義不同立種種名。或名涅槃。或彌留陀。或曰毗尼。如是非一。故彼外國諸結火滅名彌
【現代漢語翻譯】 現代漢語譯本：此二者為一對。五種不為邪法所動搖的情況是：不被低下的、外道的、遠離正道的邪法所迷惑。六種常能內省並捨棄惡念的覺悟。此二者為一對。這些道理都應該明白。
接下來進入涅槃的討論，先進行辨析，然後總結。辨析部分有六點：一、不動行。修習這兩種方法，不會被四種顛倒見解、外道邪術這三種法所動搖。二、受樂行。常常感受微妙的快樂。三、覺知行。能夠理解深刻的含義。四、再次闡明不動。苦和樂都無法觸及。五、再次闡明受樂。被世人敬佩讚歎。六、再次闡明覺知。最初見到生死以及非生死，明白知曉法的表相。通曉法界等等，明白知曉法的本性。以上是總結。
從下面第七部分開始，通過三種三昧（Samadhi，禪定）來區分三個方面。宣說空三昧（Śūnyatā-samādhi）以作為禪定，因為安住于第一義諦，心不動搖。無愿名為智慧，因為智慧能夠看到生死，從而產生厭離之心。無相名為舍，因為捨棄了各種表相。
從下面第八部分開始，從時間上進行分別。起初先簡略地辨析，師子（Śīla，戒律）的言論之後是問答式的廣泛論述，文義顯明易懂。
前面是簡略的，後面是廣博的。如果修習以上三種，總的來說就是總結讚歎。
接下來教導修習十種。其中還是先闡明涅槃（Nirvana，寂滅）的果報，然後教導修習的人。與前面相似。在果報中，師子（Śīla，戒律）起初先領會前面的內容，然後提出問題。因為沒有十種表相，所以名為大涅槃（Mahā-nirvāṇa），這是領會前面的內容。因為什麼緣故名為無生等等，這是提出問題。問題共有十一個，下面佛陀（Buddha）會進行解釋。各種煩惱之火熄滅，名為滅度（parinirvana），這是滅除了煩惱障。說遠離覺觀名為涅槃（Nirvana，寂滅），這是滅除了智障。去除捨棄虛妄的智慧，名為遠離覺觀。因為遠離覺觀，所以才能得到涅槃寂靜的含義，因此名為涅槃（Nirvana，寂滅）。與下文中斷除三十七道品所行名為涅槃（Nirvana，寂滅）的含義相似。有人問：涅槃（Nirvana，寂滅）翻譯成滅。大概是胡語和漢語相互翻譯而已。現在為什麼說各種煩惱之火熄滅名為滅度（parinirvana），遠離覺觀的緣故叫做涅槃（Nirvana，寂滅）？解釋說外國的名字很多，所以在滅中根據意義的不同而設立各種各樣的名稱。或者叫做涅槃（Nirvana，寂滅），或者叫做彌留陀，或者叫做毗尼。像這樣不止一種。所以那些外國的各種煩惱之火熄滅叫做彌
【English Translation】 English version: These two are a pair. The five ways of not being swayed by evil are: not being deluded by inferior, heretical, and evil practices far from the right path. The six kinds of awakening that can constantly introspect and abandon evil thoughts. These two are a pair. These principles should all be understood.
Next, we enter the discussion of Nirvana, first analyzing and then summarizing. The analysis section has six points: 1. Immovable Practice. By practicing these two methods, one will not be swayed by the four inverted views, heretical practices, and these three dharmas. 2. Joyful Practice. Constantly experiencing subtle joy. 3. Knowing Practice. Being able to understand profound meanings. 4. Re-emphasizing immovability. Neither suffering nor joy can touch it. 5. Re-emphasizing joyful experience. Being admired and praised by the world. 6. Re-emphasizing knowing. Initially seeing birth and death and non-birth and non-death, clearly knowing the appearance of dharmas. Understanding the Dharma Realm, etc., clearly knowing the nature of dharmas. The above is the summary.
Starting from the seventh part below, the three aspects are distinguished through the three Samadhis (禪定). The Śūnyatā-samādhi (空三昧) is expounded as Samadhi (禪定), because one abides in the First Principle, and the mind does not waver. Non-Wishing is called wisdom, because wisdom can see birth and death, thus generating a sense of aversion. Non-Appearance is called abandonment, because one abandons all appearances.
Starting from the eighth part below, distinctions are made from the perspective of time. Initially, there is a brief analysis, followed by extensive discussions in the form of questions and answers after Śīla's (戒律) statements, and the meaning of the text is clear and easy to understand.
The former is brief, and the latter is extensive. If one practices the above three, it is generally a summary of praise.
Next, one is taught to practice ten things. Among them, the result of Nirvana (寂滅) is first explained, and then the practitioners are taught. Similar to the previous. In the result, Śīla (戒律) initially comprehends the previous content and then raises questions. Because there are no ten appearances, it is called Mahā-nirvāṇa (大涅槃), which is to comprehend the previous content. For what reason is it called non-birth, etc.? These are the questions raised. There are eleven questions in total, and the Buddha (佛陀) will explain them below. The extinguishing of various fires of affliction is called parinirvana (滅度), which is the extinguishing of the obstacles of affliction. Saying that being away from perception and observation is called Nirvana (寂滅) is the extinguishing of intellectual obstacles. Removing and abandoning false wisdom is called being away from perception and observation. Because one is away from perception and observation, one can obtain the meaning of Nirvana's (寂滅) tranquility, hence it is called Nirvana (寂滅). It is similar in meaning to the following text, which states that cutting off the practice of the thirty-seven factors of enlightenment is called Nirvana (寂滅). Someone asks: Nirvana (寂滅) is translated as extinction. It is probably a mutual translation between the Hu language and the Chinese language. Now why is it said that the extinguishing of various fires of affliction is called parinirvana (滅度), and being away from perception and observation is called Nirvana (寂滅)? The explanation is that there are many foreign names, so various names are established in extinction according to different meanings. Or it is called Nirvana (寂滅), or it is called Mi Liutuo, or it is called Vinaya. There is more than one like this. Therefore, the extinguishing of various fires of affliction in those foreign countries is called Mi
留陀。離覺觀者說為涅槃。此方名少。同翻為滅。其猶外國菩提末伽此同名道。但今文中為別兩義。彌留陀滅翻為漢言名為滅度。涅槃之滅仍存胡本說為涅槃。經中此例亦應不少。
教修入中師子先問。成幾能見無相涅槃至無所有。下佛為辨。先舉次列。十中初信起行方便。后九正行。信中初列。云何下釋。先問次辨。辨中有二。一修正信。二離邪信。修正信中地持有八。廣如上辨。此但有五。信佛法僧即為三也。信十方佛方便示現是彼信佛菩薩神力。今略論佛。一切有性即是彼中信真實義。通前為五。此明正信。不信如來生老死等明離邪信。是名下結。
就后九中初戒離惡。后八修善。戒中初列。云何下釋。先問次辨。辨中有二。一舉過勸舍。二辨凈教修。前舉過。中偏舉淫過。以難離故。于中四番簡粗論細。文顯可知。后辨凈中明舍諸根唯求實義。是名結之。
就后八中初一近友攝善方便。后七正行。七中初一明修止行。止謂寂靜。后六作行。作中精進提作善心。后五所作。五中初一起菩提愿。所謂六念。后四明起菩提之行。初一利他。軟語列名。次辨其相。言實語者不妄語也。妙語先問不惡口也。言時語者合時善言不兩舌也。言真語者不綺語也。是名結之。次一自利。護法列名。次辨其相。
【現代漢語翻譯】 現代漢語譯本： 留陀（Liutuo）：離開覺和觀的狀態被稱為涅槃（Nirvana），在這裡被稱為『少』，共同翻譯為『滅』。這就像外國的菩提末伽（Bodhi-marga），在這裡共同稱為『道』。但在本文中，爲了區分兩種含義，彌留陀滅（Miliu-tuo-mie）翻譯成漢語就是『滅度』。涅槃的『滅』仍然保留胡本（梵文）的說法，稱為涅槃。經典中這樣的例子應該不少。
教導修行入中的師子（Shizi）先提問：成就多少才能見到無相涅槃（Nirvana）直至無所有？下面佛陀（Buddha）為他辨析，先總說再分列。十項中，最初的『信』是發起修行的方便，後面的九項是真正的修行。『信』中先總說，『云何』（如何）下面是解釋，先提問再辨析。辨析中有兩點：一是修正信，二是遠離邪信。修正信中，地持有八項，詳細的解釋如前所述。這裡只有五項，信佛（Buddha）、法（Dharma）、僧（Sangha）即為三項。相信十方佛（Buddha）方便示現，是他們相信佛（Buddha）菩薩（Bodhisattva）的神力。現在簡略地討論佛（Buddha），一切有性就是他們相信的真實義。連同前面的三項，總共五項。這說明了正信。不相信如來（Tathagata）的生老死等，說明了遠離邪信。『是名』（這就是）下面是總結。
在後面的九項中，最初的『戒』是遠離惡行，後面的八項是修習善行。『戒』中先總說，『云何』（如何）下面是解釋，先提問再辨析。辨析中有兩點：一是指出過失勸人捨棄，二是辨明清凈教導修行。前面指出過失，其中偏重指出淫慾的過失，因為淫慾難以捨棄。其中四次簡要地討論從粗到細的方面，文義顯明可以理解。後面辨明清凈中，說明捨棄諸根，只求真實的意義。『是名』（這就是）下面是總結。
在後面的八項中，最初的一項是親近善友，是攝取善行的方便，後面的七項是真正的修行。七項中，最初的一項是修習止行，『止』指的是寂靜。後面的六項是作行，『作』中精進地提起作善的心。後面的五項是所作，五項中，最初的一項是發起菩提愿，也就是六念。後面的四項是說明發起菩提的修行。最初的一項是利他，用柔和的語言列出名稱，然後辨明它的相狀。『言實語者』（說真實話）就是不妄語。『妙語』（美妙的語言）先提問，就是不惡口。『言時語者』（說合時宜的話）就是合時宜的善言，不兩舌。『言真語者』（說真誠的話）就是不綺語。『是名』（這就是）下面是總結。接下來的一項是自利，護法列出名稱，然後辨明它的相狀。
【English Translation】 English version: Liutuo: The state of being apart from perception and observation is called Nirvana, which is referred to here as 'small,' and is commonly translated as 'extinction.' This is like the foreign Bodhi-marga, which is commonly called 'the path' here. However, in this text, to distinguish between the two meanings, Miliu-tuo-mie is translated into Chinese as 'extinction and deliverance.' The 'extinction' of Nirvana still retains the Hu (Sanskrit) term, called Nirvana. There should be many such examples in the scriptures.
Shizi, who teaches the practice of entering the middle way, first asks: How much accomplishment is needed to see the formless Nirvana until nothing remains? Below, the Buddha clarifies for him, first giving a general statement and then listing them separately. Among the ten items, the initial 'faith' is a convenient means to initiate practice, and the following nine items are the true practice. In 'faith,' first there is a general statement, and 'Yunhe' (how) below is the explanation, first asking and then analyzing. There are two points in the analysis: one is to correct right faith, and the other is to stay away from wrong faith. In correcting right faith, there are eight items of ground holding, and the detailed explanation is as mentioned before. Here there are only five items, believing in the Buddha, Dharma, and Sangha constitutes three items. Believing in the expedient manifestations of the Buddhas of the ten directions is their belief in the divine power of the Buddha and Bodhisattvas. Now, let's briefly discuss the Buddha; the nature of all existence is what they believe to be the true meaning. Together with the previous three items, there are a total of five items. This explains right faith. Not believing in the Tathagata's birth, old age, death, etc., explains staying away from wrong faith. 'Shiming' (this is) below is the conclusion.
In the following nine items, the initial 'precept' is to stay away from evil deeds, and the following eight items are to cultivate good deeds. In 'precept,' first there is a general statement, and 'Yunhe' (how) below is the explanation, first asking and then analyzing. There are two points in the analysis: one is to point out faults and advise people to abandon them, and the other is to clarify pure teachings and guide practice. The former points out faults, among which it emphasizes pointing out the faults of lust, because lust is difficult to abandon. Among them, there are four brief discussions from coarse to fine aspects, and the meaning of the text is clear and understandable. The latter clarifies purity, explaining that one should abandon all senses and only seek the true meaning. 'Shiming' (this is) below is the conclusion.
In the following eight items, the initial item is to be close to good friends, which is a convenient means to gather good deeds, and the following seven items are the true practice. In the seven items, the initial item is to practice cessation, 'cessation' refers to tranquility. The following six items are action, in 'action,' diligently raise the mind to do good. The following five items are what is to be done, in the five items, the initial item is to generate the Bodhi vow, which is the six recollections. The following four items explain the practice of generating Bodhi. The initial item is to benefit others, listing the names in gentle language, and then clarifying its characteristics. 'Yan shi yu zhe' (speaking truthfully) means not lying. 'Miao yu' (wonderful language) first asks, which means not speaking harshly. 'Yan shi yu zhe' (speaking appropriately) means speaking good words that are appropriate for the time, not double-tongued. 'Yan zhen yu zhe' (speaking sincerely) means not embellishing words. 'Shiming' (this is) below is the conclusion. The next item is to benefit oneself, protecting the Dharma lists the names, and then clarifies its characteristics.
先自護持。后見他學隨順供養。是名下結。次一利他。有乏施與。后一自利。具慧列名。次辨其相。知四種法。一觀佛果常樂我凈。二觀眾生有性正因。三觀染凈二種法相。觀二總舉。所謂下別。空等生死。下不空等是其涅槃。四觀真妄對治修舍。異法可斷所謂妄想。異法不斷所謂真識。此二先際。異法緣生有作行因藉緣熏發真行始起名從緣生。異法緣見無作行因藉緣顯了真性始現名從緣見。此二中際。異法緣果方便菩提從因修生故名緣果。異非緣果性凈涅槃不從因生名非緣果。此二后際。是名結之。具十能見總以結嘆。
自下第三明善趣中修習轉業趣證之行。于中有三。一泛明一切諸業不定終可轉滅。二一切眾生不定業多定業少下明轉業相。三如佛說非一切業定得果下明轉業行。
前中有四。一問。二答。三難。四通。問中初明善業定障。謗方等下惡業定障。舉善顯惡。善中偏就純陀設難。以彼供佛福無盡故。初言如佛先告純陀汝已見性得涅槃等是義云何牒以總問。佛前大眾問品之中與純陀記。今牒以問。下廣引聖言彰彼純陀善業為障無得佛義。于中六句。初一引經明上田行施受報無盡無得佛義。先舉昔經。后難純陀。第三引經明重田行施受報無盡無得佛義。第四引經明業能障無三界業定得菩提有故不
【現代漢語翻譯】 現代漢語譯本：先自我守護，然後看到他人學習佛法就隨順供養，這叫做『下結』。其次是利益他人，對於缺乏的人給予施捨。再次是自我利益，具備智慧的人名列其中。然後辨別其相，瞭解四種法：一是觀察佛果的常、樂、我、凈（佛果的四種功德），二是觀察眾生具有成佛的本性（佛性）和正因（正確的修行因緣），三是觀察染（煩惱）和凈（清凈）兩種法相，總的來說就是區分下（凡夫）和別（聖賢），空等同於生死，不空等同於涅槃。四是觀察真（真實）和妄（虛妄）的對治和修舍，不同的法可以斷除，指的是妄想；不同的法不可斷除，指的是真識（真實的認知）。這兩種法是最初的界限（先際）。不同的法因緣而生，有造作的行為，依靠因緣的熏習而引發真實的修行，開始生起，叫做『從緣生』。不同的法因緣而顯現，沒有造作的行為，依靠因緣的顯現而使真實的本性開始顯現，叫做『從緣見』。這兩種法是中間的界限（中際）。不同的法因緣而產生結果，方便菩提（通往覺悟的方便法門）從因地的修行而生，所以叫做『緣果』。不同的法不是因緣產生的結果，自性清凈的涅槃不是從因地而生，叫做『非緣果』。這叫做『結』。具備十種能見，總的用『結』來讚歎。 從下面開始，第三部分說明在善趣（好的輪迴）中修習轉變業力，趨向證悟的行為。其中有三點：一是泛泛地說明一切諸業都不是固定不變的，最終可以轉變和滅除。二是說明一切眾生不定的業多，固定的業少，下面說明轉變業力的相狀。三是像佛陀所說，不是一切業都一定會得到果報，下面說明轉變業力的行為。 在第一部分中有四個方面：一問，二答，三難，四通。在『問』中，首先說明善業也會成為障礙。誹謗方等經典（般若經典）是惡業的固定障礙。舉出善業是爲了顯示惡業。在善業中，特別就純陀（Cunda，人名，一位鐵匠）設難，因為他供養佛陀的福報是無窮無盡的。首先說『如佛先告訴純陀，你已經見性，得到涅槃等等』，這是什麼意思呢？用這句話來總的提問。佛陀在之前的大眾問品中給純陀授記，現在用這句話來提問。下面廣泛引用聖言來彰顯純陀的善業成為障礙，沒有得到佛果的意義。其中有六句。第一句引用經典，說明在上等的福田（指佛陀）中行佈施，會得到無窮無盡的果報，沒有得到佛果的意義。先舉出過去的經典，然後為難純陀。第三句引用經典，說明在重田（指父母）中行佈施，會得到無窮無盡的果報，沒有得到佛果的意義。第四句引用經典，說明業力能夠成為障礙，沒有三界（欲界、色界、無色界）的業力就一定能得到菩提，因為有業力的緣故，所以不能立即得到菩提。
【English Translation】 English version: First, protect oneself. Then, upon seeing others learning, follow and make offerings. This is called 'lower binding'. Next is benefiting others, providing assistance to those in need. Then comes self-benefit, with the wise being listed among them. Next, discern their characteristics, understanding the four dharmas: first, observe the permanence, bliss, self, and purity of the Buddha-fruit (the four qualities of the Buddha-fruit); second, observe that sentient beings possess the nature (Buddha-nature) and the right cause (correct causes and conditions for cultivation) to attain Buddhahood; third, observe the characteristics of defilement (afflictions) and purity (cleanness), generally distinguishing between the lower (ordinary beings) and the distinct (sages), with emptiness being equivalent to samsara (cycle of birth and death), and non-emptiness being equivalent to nirvana (liberation). Fourth, observe the treatment and abandonment of the true (real) and the false (illusory), with different dharmas that can be severed, referring to delusion; different dharmas that cannot be severed, referring to true consciousness (true cognition). These two dharmas are the initial boundary (prior limit). Different dharmas arise from conditions, with actions of creation, relying on the influence of conditions to initiate true practice, beginning to arise, called 'arising from conditions'. Different dharmas manifest from conditions, without actions of creation, relying on the manifestation of conditions to allow the true nature to begin to appear, called 'manifesting from conditions'. These two dharmas are the middle boundary (intermediate limit). Different dharmas result from conditions, expedient Bodhi (skillful means to enlightenment) arises from the cultivation of the cause, hence called 'conditioned result'. Different dharmas are not results of conditions, the self-nature pure nirvana does not arise from the cause, called 'unconditioned result'. This is called 'binding'. Possessing ten abilities of seeing, generally praising with 'binding'. From below, the third part explains the practice of cultivating and transforming karma in the good realms (favorable rebirths), moving towards the path of enlightenment. There are three points: first, generally explaining that all karmas are not fixed and can ultimately be transformed and extinguished. Second, explaining that the karma of all sentient beings is mostly unfixed, with little fixed karma, and below explaining the characteristics of transforming karma. Third, as the Buddha said, not all karma will necessarily bear fruit, and below explaining the practice of transforming karma. In the first part, there are four aspects: a question, an answer, a difficulty, and a resolution. In the 'question', first explaining that even good karma can become an obstacle. Slandering the Vaipulya sutras (Prajna sutras) is a fixed obstacle of bad karma. Raising good karma is to reveal bad karma. In good karma, specifically posing a difficulty regarding Cunda (Cunda, a person's name, a blacksmith), because his merit from offering to the Buddha is inexhaustible. First saying 'As the Buddha previously told Cunda, you have already seen the nature, attained nirvana, etc.', what does this mean? Using this sentence to ask a general question. The Buddha previously gave Cunda a prediction in the assembly question chapter, and now using this sentence to ask a question. Below, widely quoting the holy words to highlight that Cunda's good karma has become an obstacle, without the meaning of attaining Buddhahood. There are six sentences in it. The first sentence quotes the sutra, explaining that giving alms in the superior field of merit (referring to the Buddha) will receive inexhaustible rewards, without the meaning of attaining Buddhahood. First raising the past sutra, then posing a difficulty for Cunda. The third sentence quotes the sutra, explaining that giving alms in the field of merit of parents will receive inexhaustible rewards, without the meaning of attaining Buddhahood. The fourth sentence quotes the sutra, explaining that karma can become an obstacle, without the karma of the three realms (desire realm, form realm, formless realm) one will definitely attain Bodhi, because of the existence of karma, one cannot immediately attain Bodhi.
得。第五引經明業定障非空非海脫之不受。第六引經舉劣況勝。舉阿那律以況純陀。下明惡業定障之中舉善類惡。明不可盡無有見性得菩提義。
自下第二如來酬答。先嘆問益。唯有二人泛以標舉。次彰其益。得無量德生善之益。能竭生等除障之益。際魔怨等摧邪之益。能轉法輪通正之益。一問二答列其二名。雖嘆二人意顯問者。次明如來業力最深堪能酬答。十中業力深於餘人非深餘力。
下正答之。于中有四。一略明眾生於業不信佛為說定。二一切作下略明業體有定不定。于中初明業有輕重。下明此二有定不定。三或有人下廣明眾生於業不信佛為說定成前第一。先明不信。或有人言惡業無果不信之人自立無義。若言已下破有成無。經說氣噓是旃陀羅。殺人無量。臨欲終時見舍利弗深起善心得生天上。鴦掘摩羅邪師所敗殺害多人取指為鬘望得生天。蒙佛開化得羅漢果。故今舉之。難破定有成惡無果。以是義下結破他有成已無義。以是造惡生天及得解脫義故。當知佛說一切作業有定得果不定得果。我為除下明佛為斷向前邪見。故於經中說一切業無不得果此第三段。
四或有重下廣明業體有定不定成前第二。于中有四。一明業不定。或重作輕或輕作重。二非一切下就人分別。非一切人業皆不定唯愚與智
【現代漢語翻譯】 現代漢語譯本： 得。第五，引用經典說明業的定障並非空無，也並非如大海般無法脫離，而是可以不受其束縛。第六，引用經典，以低劣的情況來襯托殊勝的情況。舉阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）為例，來比況純陀（Cunda，供養佛陀最後食物的鐵匠）。下面說明在惡業的定障之中，也有善類和惡類。說明（即使惡業深重）也不可能完全沒有見性的機會，從而獲得菩提（Bodhi，覺悟）。 自此以下是第二部分，如來（Tathagata，佛的稱號）的回答。首先讚歎提問的益處。『唯有二人』泛泛地標舉提問者。其次彰顯提問的益處：獲得無量的功德，產生善行的益處；能夠竭盡生死等苦，消除業障的益處；能夠戰勝魔怨等邪惡勢力，摧毀邪見的益處；能夠轉動法輪，通達正法的益處。一問二答，列出兩個人的名字。雖然讚歎二人，但意在彰顯提問者的功德。接下來表明如來的業力最為深厚，堪能回答這個問題。在十種力量中，業力比其他力量更為深遠，並非其他力量所能及。 下面正式回答這個問題。其中有四個部分。第一，簡要說明眾生對於業不相信，佛陀為此說明業的定性。第二，『一切作』以下，簡要說明業的本體有定與不定兩種情況。其中首先說明業有輕重之分。下面說明這兩種情況有定與不定之分。第三，『或有人』以下，廣泛說明眾生對於業不相信，佛陀為此說明業的定性，從而成就前面的第一點。首先說明不相信。『或有人言惡業無果』，不相信的人自己立論說沒有果報。『若言已下』，駁斥有，成立無。經典上說，氣噓（Qixu，人名）是旃陀羅（Candala，印度種姓制度中的賤民），殺人無數。臨終時見到舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱），深生善心，因此得生天上。鴦掘摩羅（Angulimala，原為殺人狂魔，后被佛陀感化）被邪師所迷惑，殺害多人，取人指為鬘，希望以此得生天。蒙佛開化，最終獲得羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。所以現在舉這些例子，是爲了駁斥業的定有，成立惡業無果。『以是義下』，總結駁斥他人的有，成立自己的無。因為有造惡業卻能生天以及獲得解脫的情況，所以應當知道佛陀所說的一切作業，有的是必定得果報的，有的是不一定得果報的。『我為除下』，說明佛陀爲了斷除向前的邪見，所以在經典中說一切業沒有不得果報的。這是第三段。 第四，『或有重下』，廣泛說明業的本體有定與不定兩種情況，從而成就前面的第二點。其中有四個部分。第一，說明業的不定性。或者將重業轉為輕業，或者將輕業轉為重業。第二，『非一切下』，就人來分別。並非一切人的業都是不定的，只有愚笨的人和有智慧的人的業才是不定的。
【English Translation】 English version: Furthermore. The fifth section cites scriptures to clarify that the fixed obstacles of karma are not empty, nor are they like an ocean from which one cannot escape, but rather one can be free from their bondage. The sixth section cites scriptures, using inferior situations to highlight superior ones. It uses the example of Aniruddha (one of the Buddha's disciples, known for his divine eye) to compare with Cunda (the blacksmith who offered the Buddha his last meal). The following explains that within the fixed obstacles of evil karma, there are both good and evil types. It clarifies that it is impossible to completely lack the opportunity to see one's nature, thereby attaining Bodhi (Enlightenment). From here onwards is the second part, the Tathagata's (an epithet of the Buddha) response. First, he praises the benefit of the question. 'Only two people' generally highlights the questioner. Second, he emphasizes the benefits: obtaining immeasurable merit, generating the benefit of good deeds; being able to exhaust the suffering of birth and death, eliminating the benefit of karmic obstacles; being able to defeat demonic forces and evil, destroying the benefit of wrong views; being able to turn the wheel of Dharma, understanding the benefit of the correct Dharma. One question and two answers, listing the names of the two people. Although praising the two, the intention is to highlight the merit of the questioner. Next, it indicates that the Tathagata's karmic power is the deepest, capable of answering this question. Among the ten powers, karmic power is deeper than other powers, not something other powers can match. Below is the formal answer to the question. There are four parts to it. First, briefly explain that sentient beings do not believe in karma, and the Buddha explains the fixed nature of karma for this reason. Second, from 'All actions' onwards, briefly explain that the substance of karma has both fixed and unfixed aspects. Among them, first explain that karma has heavy and light aspects. The following explains that these two aspects have fixed and unfixed aspects. Third, from 'Or someone' onwards, widely explain that sentient beings do not believe in karma, and the Buddha explains the fixed nature of karma for this reason, thereby accomplishing the first point mentioned earlier. First, explain disbelief. 'Or someone says that evil karma has no result,' those who do not believe establish their own argument that there is no retribution. 'If it is said below,' refute existence, establish non-existence. The scriptures say that Qixu (a person's name) was a Candala (an untouchable in the Indian caste system), who killed countless people. When he was about to die, he saw Sariputra (one of the Buddha's ten great disciples, known for his wisdom), and deeply generated good thoughts, so he was born in heaven. Angulimala (originally a murderous maniac, later converted by the Buddha) was deceived by an evil teacher, killed many people, and took people's fingers as a garland, hoping to be born in heaven. He was enlightened by the Buddha and finally attained the fruit of Arhat (a saint who has exhausted afflictions and attained liberation). So now these examples are given to refute the fixed existence of karma and establish that evil karma has no result. 'With this meaning below,' summarize the refutation of others' existence and establish one's own non-existence. Because there are cases of creating evil karma but being born in heaven and attaining liberation, one should know that the Buddha said that all actions, some are bound to have results, and some are not necessarily bound to have results. 'I am to remove below,' explain that the Buddha, in order to eliminate the previous wrong views, said in the scriptures that all karma has no way of not having results. This is the third paragraph. Fourth, 'Or there is heavy below,' widely explain that the substance of karma has both fixed and unfixed aspects, thereby accomplishing the second point mentioned earlier. There are four parts to it. First, explain the unfixed nature of karma. Or turn heavy karma into light karma, or turn light karma into heavy karma. Second, 'Not all below,' distinguish based on people. Not all people's karma is unfixed, only the karma of foolish people and wise people is unfixed.
。若有愚人輕業作重。有智之人重業作輕。三是故當知非一切下顯前第一輕重相作。非一切業悉定得果故重作輕。亦非不得故輕作重。四一切處凡有二下顯前第二唯愚與智。有二舉數。愚智列名。下名此二轉業不同。智人慧力故令地獄極重之業現世輕受。愚癡之人邪見力故現世輕業地獄重受。
自下第三師子設難。若如前說諸業不定不能招苦。何須求于梵行之因及解脫果。
自下第四如來釋通。于中四對。其第一對略非邪難略顯正義。其第二對略釋前二。其第三對廣顯前二。其第四對雙結前二。就初對中若一切定則不應求梵行解脫略非邪難。業定得果不可斷離。何勞修習梵行解脫。以不定故則修梵行求解脫果略顯正義。不定可離故須修斷。下重明其須修所以。若離惡業則得善果順明須修。若遠善業則得惡果反明須修。此初對竟。
第二對中若一切定則不應求修集道等還非邪難成上初句。一切聖人所以修下還現正義成上后句。先問聖人修道之意。下對辨釋。為壞定業得輕報故不定之業無果報故所以修道。此兩對竟第三對中初廣非邪難成上初句。業有二下廣顯正義成向後句。前非邪中先別後結。別中四門。一明業定則無修道得解脫過。若一切定舉其邪執。下就顯過。則不應求修習聖道是一過也。若遠修
【現代漢語翻譯】 現代漢語譯本：如果愚蠢的人把輕微的罪業當作嚴重的罪業來承受，有智慧的人則能將原本沉重的罪業轉化為輕微的果報。因此，應當明白，並非所有低劣的顯現都必然導致先前最嚴重的輕重果報，也並非所有的罪業都一定會得到既定的結果，所以重的罪業可以轉化為輕的果報，也不是說罪業一定不會有果報，所以輕的罪業會轉化為重的果報。一切處所，凡是有兩種情況，這顯示了前述的第二點，即只有愚蠢和智慧兩種情況。『有二』是舉出數量，『愚智』是列出名稱。下面說明這兩種人轉變罪業的方式不同。有智慧的人憑藉智慧的力量，能夠使原本在地獄中要承受的極其嚴重的罪業，在現世中輕輕地承受。愚癡的人由於邪見的緣故，使得現世中原本輕微的罪業，在地獄中承受沉重的果報。 下面是第三部分，師子提出疑問。如果像前面所說的那樣，各種罪業是不確定的，不能招致痛苦，那麼為什麼還要追求梵行（brahmacarya，清凈的行為）的原因以及解脫的果報呢？ 下面是第四部分，如來（Tathagata，佛陀）解釋並疏通。其中有四種對應關係。第一種對應關係是簡略地否定邪見，簡略地闡明正義。第二種對應關係是簡略地解釋前兩種觀點。第三種對應關係是廣泛地闡明前兩種觀點。第四種對應關係是總結前兩種觀點。就第一種對應關係而言，如果一切都是註定的，那麼就不應該追求梵行和解脫，這是簡略地否定邪見。罪業註定會得到果報，無法斷除，又何必費力修習梵行和解脫呢？正因為罪業是不確定的，所以才要修習梵行以求解脫的果報，這是簡略地闡明正義。因為罪業的不確定性，所以可以斷除，因此需要修行斷除。下面著重說明需要修行的原因。如果遠離惡業，就能得到善果，這是順著說明需要修行。如果遠離善業，就會得到惡果，這是反過來說明需要修行。這是第一種對應關係結束。 第二種對應關係中，如果一切都是註定的，那麼就不應該追求修習道等等，這仍然是否定邪見，成就了上面的第一句話。一切聖人（Arya，證悟者）修道的原因，這仍然是顯現正義，成就了上面的后一句。先詢問聖人修道的用意。下面進行辨析解釋。爲了摧毀註定的罪業，得到較輕的果報，因為不確定的罪業沒有果報的緣故，所以才要修道。這兩種對應關係結束，下面是第三種對應關係，首先廣泛地否定邪見，成就了上面的第一句話。罪業有兩種，下面廣泛地闡明正義，成就了上面的后一句。前面的否定邪見中，先是分別說明，然後是總結。分別說明中分為四個方面。第一，說明罪業如果是註定的，那麼就不會有通過修道而獲得解脫的過失。如果一切都是註定的，這是舉出他們的邪見執著。下面就此顯現過失。那麼就不應該追求修習聖道，這是一個過失。如果遠離修
【English Translation】 English version: If a foolish person treats a light karma as a heavy one, a wise person can transform a heavy karma into a light retribution. Therefore, it should be understood that not all inferior manifestations necessarily lead to the heaviest consequences of previous actions, and not all karmas are destined to have fixed results. Thus, heavy karma can be transformed into light karma, and it is not that karma will definitely not have consequences, so light karma can be transformed into heavy karma. In all places, wherever there are two situations, this shows the second point mentioned earlier, that is, only foolishness and wisdom. 'Two' is to enumerate the quantity, and 'foolishness and wisdom' are to list the names. Below, it is explained that these two types of people transform karma in different ways. A wise person, with the power of wisdom, can enable the extremely heavy karma that was originally to be endured in hell to be lightly endured in this life. A foolish person, due to wrong views, causes the originally light karma in this life to be heavily endured in hell. Below is the third part, where the Lion (Simha) raises a question. If, as mentioned earlier, various karmas are uncertain and cannot cause suffering, then why should one pursue the cause of brahmacarya (pure conduct) and the fruit of liberation? Below is the fourth part, where the Tathagata (Buddha) explains and clarifies. There are four corresponding relationships in it. The first corresponding relationship is to briefly negate wrong views and briefly clarify the correct meaning. The second corresponding relationship is to briefly explain the first two viewpoints. The third corresponding relationship is to extensively clarify the first two viewpoints. The fourth corresponding relationship is to summarize the first two viewpoints. As for the first corresponding relationship, if everything is destined, then one should not pursue brahmacarya and liberation, which is to briefly negate wrong views. Karma is destined to have consequences and cannot be severed, so why bother to cultivate brahmacarya and liberation? Precisely because karma is uncertain, one must cultivate brahmacarya to seek the fruit of liberation, which is to briefly clarify the correct meaning. Because of the uncertainty of karma, it can be severed, so it is necessary to cultivate severance. Below, it is emphasized why it is necessary to cultivate. If one stays away from evil karma, one can obtain good results, which is to explain the need for cultivation in a straightforward manner. If one stays away from good karma, one will obtain evil results, which is to explain the need for cultivation in reverse. This is the end of the first corresponding relationship. In the second corresponding relationship, if everything is destined, then one should not pursue cultivating the path, etc., which is still to negate wrong views, achieving the first sentence above. The reason why all Aryas (enlightened beings) cultivate the path is still to manifest the correct meaning, achieving the latter sentence above. First, ask about the intention of the saints to cultivate the path. Below, analyze and explain. In order to destroy destined karma and obtain lighter retribution, because uncertain karma has no consequences, that is why one cultivates the path. These two corresponding relationships are over. Below is the third corresponding relationship, first extensively negating wrong views, achieving the first sentence above. There are two types of karma, below extensively clarifying the correct meaning, achieving the latter sentence above. In the previous negation of wrong views, first there is separate explanation, and then there is summary. The separate explanation is divided into four aspects. First, it is explained that if karma is destined, then there will be no fault of obtaining liberation through cultivation. If everything is destined, this is to raise their wrong views and attachments. Below, the faults are revealed. Then one should not pursue cultivating the holy path, which is one fault. If one stays away from cultivation
道得解脫者無有是處是二過也。方便之果名為解脫。不得解脫得涅槃者亦無是處是三過也。性凈之果名為涅槃。
二明業定受報無盡無解脫過。若一切定舉其邪執。下就顯過。一世所作純善之業應永受樂樂無盡過。一世所作極重惡業亦應永受苦苦無盡過。業果若爾無修道等無解脫過。
三明業定六道四生所作之業無互受過。人作人受就趣徴定。且就人徴余道可知。婆羅門作婆羅門受就姓徴定。且就婆羅余姓可知。下就設難。若如是者則不應有下姓下有是一難也。婆羅門作婆羅門受故無下姓。謂無毗舍首陀等也。人作人受故無下有。謂無地獄畜生等也。人應常人婆羅門應常婆羅門是二難也。
四明業定老少作業無互受過。小時作業應小受等明少作業無互受過。老時作等明老作業無互受過。先就惡業難無少受。老時作惡生地獄中。初生之時不應受苦至老方受。初生即受明業不起。下就善業難無少受。老時不殺至後身中不應有其壯年之壽。若無壯壽云何至老業不失故舉因顯果。
上來別破。業若無失云何而有修道涅槃總以結非。前四番中就初以結。
上來破邪。下顯正義先舉二業。次列兩名。定以不定業別有八。相從為四。要攝唯二。所言八者現報業中定得果者以之為一。不定得者復以為一
【現代漢語翻譯】 現代漢語譯本：認為可以通過某種方式獲得解脫是不可能的，這是第一個過失。方便（upaya）之果才可稱為解脫。認為不通過解脫就能獲得涅槃（nirvana）也是不可能的，這是第二個過失。性凈（prakrti-parisuddha）之果才可稱為涅槃。 第二點是說明業是註定要承受果報的，沒有窮盡，因此沒有解脫的過失。如果一切都是註定的，那麼就舉出他們的邪見。下面就顯示過失。一生所做的純善之業應該永遠享受快樂，這是快樂沒有窮盡的過失。一生所做的極重惡業也應該永遠承受痛苦，這是痛苦沒有窮盡的過失。如果業果是這樣，那麼就沒有修道等等，也就沒有解脫的過失。 第三點是說明業是註定在六道四生中各自承受的，沒有互相承受的過失。人作的業由人承受，這是就趣向來征定。暫且就人來征定，其餘道的情況可以類推。婆羅門（Brahmin）作的業由婆羅門承受，這是就姓氏來征定。暫且就婆羅門來征定，其餘姓氏的情況可以類推。下面就設定詰難。如果像這樣，那麼就不應該有下等姓氏和下等存在，這是一難。婆羅門作的業由婆羅門承受，所以沒有下等姓氏，指沒有吠舍（Vaishya）、首陀（Shudra）等。人作的業由人承受，所以沒有下等存在，指沒有地獄、畜生等。人應該永遠是人，婆羅門應該永遠是婆羅門，這是第二難。 第四點是說明業是註定由老少各自承受的，沒有互相承受的過失。小時做的業應該小時承受等等，這是說明年少時做的業沒有互相承受的過失。老時做的業等等，這是說明年老時做的業沒有互相承受的過失。先就惡業來詰難沒有年少時承受的情況。老時作惡，生在地獄中，初生之時不應該受苦，要到老了才受。初生即受，說明業沒有停止。下面就善業來詰難沒有年少時承受的情況。老時不殺生，到來世中不應該有壯年之壽。如果沒有壯年之壽，怎麼能活到老？業不會消失，所以舉出因來顯示果。 上面是分別破斥。業如果不會消失，怎麼會有修道涅槃？總的來說就是否定。前面四番中就最初的進行總結。 上面是破斥邪說。下面是顯明正義，先舉出兩種業。其次列出兩個名稱。註定的和不註定的業，區別有八種。互相跟隨的有四種。要概括起來只有兩種。所說的八種是指，現報業中註定要得果報的，算作一種。不註定得果報的，又算作一種。
【English Translation】 English version: There is no such thing as attaining liberation in that way; this is the first fault. The result of skillful means (upaya) is called liberation. There is also no such thing as attaining nirvana without liberation; this is the second fault. The result of the naturally pure (prakrti-parisuddha) is called nirvana. The second point is to explain that karma is destined to be reaped, without end, and therefore there is no fault of liberation. If everything is fixed, then their wrong views are brought up. The following shows the faults. The purely good deeds done in one lifetime should be enjoyed forever, which is the fault of endless happiness. The extremely heavy evil deeds done in one lifetime should also be endured forever, which is the fault of endless suffering. If the result of karma is like this, then there is no cultivation of the path, etc., and therefore no fault of liberation. The third point is to explain that karma is destined to be borne separately in the six realms and four births, without mutual bearing. The karma done by humans is borne by humans; this is to determine based on the destination. For the time being, let's determine based on humans; the situation in other realms can be inferred by analogy. The karma done by Brahmins (Brahmin) is borne by Brahmins; this is to determine based on caste. For the time being, let's determine based on Brahmins; the situation in other castes can be inferred by analogy. The following sets up a challenge. If it is like this, then there should be no lower castes and lower existences; this is one difficulty. The karma done by Brahmins is borne by Brahmins, so there are no lower castes, referring to the absence of Vaishyas (Vaishya), Shudras (Shudra), etc. The karma done by humans is borne by humans, so there are no lower existences, referring to the absence of hells, animals, etc. Humans should always be humans, and Brahmins should always be Brahmins; this is the second difficulty. The fourth point is to explain that karma is destined to be borne separately by the old and young, without mutual bearing. The karma done in childhood should be borne in childhood, etc.; this explains that the karma done in youth has no mutual bearing. The karma done in old age, etc.; this explains that the karma done in old age has no mutual bearing. First, the case of evil karma is used to challenge the absence of bearing in youth. If one does evil in old age and is born in hell, one should not suffer at the time of initial birth, but only suffer when old. Immediate suffering at birth shows that karma has not ceased. The case of good karma is used to challenge the absence of bearing in youth. If one does not kill in old age, one should not have a youthful lifespan in the next life. If there is no youthful lifespan, how can one live to old age? Karma does not disappear, so the cause is cited to show the result. The above is a separate refutation. If karma does not disappear, how can there be cultivation of the path and nirvana? In general, it is a negation. In the previous four rounds, the initial one is summarized. The above is a refutation of wrong views. The following is to clarify the correct meaning, first citing two types of karma. Secondly, list two names. There are eight distinctions between fixed and unfixed karma. There are four types that follow each other. To summarize, there are only two types. The eight types mentioned refer to the fact that those who are destined to receive the result in the karma of present retribution are counted as one type. Those who are not destined to receive the result are counted as another type.
。生報后報各有此二。通合為六。不定系屬三時業中定得果者以之為一。不定得者復以為一。通前為八。相從四者就前定屬三時業中定得果者合之為一。名時報俱定。彼三時中不定得者合之為一。名為時定而報不定。此為二也。就前不定三時業中定得果者說以為一。名為報定而時不定。就前不定三時業中不定得者復以為一。名為時報二俱不定。通善為四。要攝二者。於前四中時報俱定及彼報定而時不定相從為一。名為定業。受報定故。於前四中時報不定及彼時定而報不定相從為一。名不定業。報不定故。故今說為定以不定。下辨其相。文別有四。一略明定。二智者善根深固難下略明不定。三從菩薩無地獄下重明前定。四若業不得三種報下重明不定。就初段中先辨定業。若定心下出定業體。前中先明時報俱定。定業有二牒以舉數。報定時定列其名字。義如前釋下明報定時不定業。或有報定而時不定略以標舉。緣合則受解報定也。或三時受所謂現生后解時不定。三時不定是以言或。下次出其定業之體。若定心作作已信等心堅故定。此是時報俱定之業。若發誓愿供養三寶境勝故定。此是報定時不定業。是名總結。
第二略明不定業中。智者善根深難動等約就智人明重不定。愚癡人下約就愚人明輕不定。以是下結。
【現代漢語翻譯】 現代漢語譯本：生的果報和後生的果報各有這兩種情況。總合起來就是六種。不確定屬於哪個時期的業中，必定會得到果報的，算作一種。不確定會得到果報的，又算作一種。連同前面的，總共有八種。相互結合的四種情況是，在前面確定屬於三個時期的業中，必定會得到果報的，合為一種，叫做『時報俱定』（時間和果報都確定）。在那三個時期中不確定會得到果報的，合為一種，叫做『時定而報不定』（時間確定而果報不確定）。這是第二種情況。在前面不確定屬於三個時期的業中，必定會得到果報的，說成一種，叫做『報定而時不定』（果報確定而時間不確定）。在前面不確定屬於三個時期的業中，不確定會得到果報的，又算作一種，叫做『時報二俱不定』（時間和果報都不確定）。總合起來就是四種。如果要概括這兩種情況，就在前面的四種情況中，把『時報俱定』和『報定而時不定』結合爲一種，叫做『定業』（必定會產生果報的業），因為它的果報是確定的。在前面的四種情況中，把『時報不定』和『時定而報不定』結合爲一種，叫做『不定業』（不確定會產生果報的業），因為它的果報是不確定的。所以現在說的是定業和不定業。下面辨別它們的相狀。文義上分為四個部分：一是簡略地說明定業，二是智慧之人善根深厚難以動搖，簡略地說明不定業，三是從『菩薩無地獄』開始，再次說明前面的定業，四是『如果業得不到三種果報』，再次說明不定業。在第一段中，先辨別定業。『如果定心』以下，說明定業的體性。前面先說明『時報俱定』。定業有兩種，用『牒』來舉出數量。『報定時定』，列出它們的名字。意義如同前面解釋的。下面說明『報定時不定業』。『或有報定而時不定』，簡略地標舉出來。因緣聚合就會承受果報，解釋果報是確定的。『或三時受』，所謂現生、後生，解釋時間是不確定的。『三時不定』，是用『或』這個詞語。下面說明定業的體性。『如果定心作，作已信等心堅固，所以是確定的』。這是『時報俱定』的業。『如果發誓愿供養三寶（佛、法、僧）境勝，所以是確定的』。這是『報定時不定』的業。這叫做總結。 第二段簡略地說明不定業。『智者善根深難動』等，是就智慧之人來說明重的（難以改變的）不定業。『愚癡人』以下，是就愚癡之人來說明輕的（容易改變的）不定業。『以是』以下，是總結。
【English Translation】 English version: Both the fruits of this life and the fruits of future lives each have these two possibilities. Combining them, there are six. Among the karmas whose time is uncertain, those that will definitely bear fruit are counted as one. Those that are uncertain to bear fruit are counted as another. Together with the previous ones, there are eight in total. The four cases of mutual combination are: among the karmas that are determined to belong to the three times and will definitely bear fruit, they are combined into one, called 'time and retribution both fixed' (both time and retribution are certain). Among those that are uncertain to bear fruit in those three times, they are combined into one, called 'time fixed but retribution uncertain' (time is certain but retribution is uncertain). This is the second case. Among the karmas that are uncertain to belong to the three times but will definitely bear fruit, it is said to be one, called 'retribution fixed but time uncertain' (retribution is certain but time is uncertain). Among the karmas that are uncertain to belong to the three times and are uncertain to bear fruit, it is counted as one, called 'time and retribution both uncertain' (both time and retribution are uncertain). In total, there are four cases. If we want to summarize these two situations, among the previous four cases, 'time and retribution both fixed' and 'retribution fixed but time uncertain' are combined into one, called 'fixed karma' (karma that will definitely produce retribution), because its retribution is certain. Among the previous four cases, 'time and retribution uncertain' and 'time fixed but retribution uncertain' are combined into one, called 'uncertain karma' (karma that is uncertain to produce retribution), because its retribution is uncertain. Therefore, what is being said now is fixed karma and uncertain karma. Below, we will distinguish their characteristics. The meaning is divided into four parts: first, briefly explaining fixed karma; second, wise people's roots of goodness are deep and difficult to move, briefly explaining uncertain karma; third, starting from 'Bodhisattvas have no hell', explaining the previous fixed karma again; fourth, 'if karma does not obtain three kinds of retribution', explaining uncertain karma again. In the first paragraph, we first distinguish fixed karma. 'If the mind is fixed' below, explains the nature of fixed karma. The beginning first explains 'time and retribution both fixed'. There are two kinds of fixed karma, using 'repeating' to state the quantity. 'Retribution fixed, time fixed', lists their names. The meaning is as explained before. Below, explains 'retribution fixed but time uncertain karma'. 'Or there is retribution fixed but time uncertain', briefly highlights it. When conditions come together, one will receive the retribution, explaining that the retribution is certain. 'Or receive in three times', so-called present life, future life, explaining that the time is uncertain. 'Three times uncertain', is using the word 'or'. Below, explains the nature of fixed karma. 'If the mind is fixed in action, and after acting, the mind of faith and so on is firm, therefore it is fixed'. This is the karma of 'time and retribution both fixed'. 'If one makes a vow to offer to the Three Jewels (Buddha, Dharma, Sangha), the object is superior, therefore it is fixed'. This is the karma of 'retribution fixed but time uncertain'. This is called a summary. The second paragraph briefly explains uncertain karma. 'Wise people's roots of goodness are deep and difficult to move', etc., is explaining the heavy (difficult to change) uncertain karma in terms of wise people. 'Foolish people' below, is explaining the light (easy to change) uncertain karma in terms of foolish people. 'Therefore' below, is a summary.
自下第三重明前定。于中初先簡去菩薩應化之業。以非三時定業攝故我念往昔與提婆下正明定業。前簡化中有八複次。初一複次地獄中化。次一複次畜生中化。次一複次餓鬼中化。后五複次人道中化。略不論天。八中皆初辨其化相。后顯非實。
正明定中文別有三。第一明其現報善業。于中初約提婆害眼以明現報。后約迦羅害身明現。第二舉彼現報善業類顯生報后報善業及不善中三報定業。三從菩薩得菩提下重複顯之。先辨三相。若業定得現世報下解釋定義。前中初明現報之業善惡通論。得菩提時悉得現報是其善也。不善現下是其惡也。次論生報。單彰不善。惡業易成得果速故。后唯明善。善業難成得果遲故。下解定義。若業得現則不能得生報后報就現解定。菩薩三十二相業下就后解定。生略不論。
上來第三重明定業。若業。不得三種報者是名不定是第四段重明不定。從上業有二種至此廣顯正義。前廣非邪。后廣顯正。第三對竟。
自下第四雙結前二。若言業定則不得有修梵行等結非前邪。則不得有修行解脫違道過也。非我弟子是魔眷屬違師過也。若言諸業定不定下結前正義。先明順道。真我弟子明其順師。從初至此問答難通合為第一泛明諸業體性不定有可轉義。
自下第二明轉業相
【現代漢語翻譯】 現代漢語譯本：
第三重從下方開始闡明前定之業。其中首先排除菩薩應化之業，因為它們不屬於三時（現世、來世、後世）定業所攝。我憶念往昔與提婆達多（Devadatta，佛陀的堂兄弟，以迫害佛陀著稱）之事，正是爲了闡明定業。前面的排除包含八個『複次』（punarapi，再一次）。第一個『複次』是地獄中的化現，第二個『複次』是畜生中的化現，第三個『複次』是餓鬼中的化現，後面的五個『複次』是人道中的化現。這裡略去不談天道。這八個『複次』都先辨別其化現之相，然後說明並非真實。
正式闡明定業的部分，內容上分為三點。第一點是闡明其現報善業。其中首先以提婆達多傷害佛眼為例，闡明現報；然後以迦羅（Kalara，人名）傷害佛身為例，闡明現報。第二點是舉出這些現報善業，以此類推，顯明生報（來世報）和后報（後世報）的善業，以及不善業中的三種果報的定業。第三點是從『菩薩得菩提（Bodhi，覺悟）下』開始，重複顯明。先辨別三種果報之相。『若業定得現世報下』，解釋定義。前面闡明現報之業，善惡都包括。『得菩提時悉得現報』，這是指善業的現報。『不善現下』，這是指惡業的現報。接著討論生報，只著重闡明不善業，因為惡業容易成就，得果迅速。後面只闡明善業，因為善業難以成就，得果遲緩。下面解釋定義，『若業得現則不能得生報后報』，這是就現報來解釋定業。『菩薩三十二相業下』，這是就后報來解釋定業。生報這裡略去不談。
上面是第三重闡明定業。『若業不得三種報者是名不定』，這是第四段重複闡明不定之業。從『上業有二種』到這裡，廣泛地闡明正義。前面是廣泛地破斥邪說，後面是廣泛地顯明正義。第三重對比結束。
從下面開始是第四重，雙重總結前面兩種業。『若言業定則不得有修梵行等』，這是總結破斥前面的邪說，如果業是決定的，那麼就不會有修行解脫，這違背了佛道。『非我弟子是魔眷屬』，這是違背了師教。『若言諸業定不定下』，這是總結前面的正義。先闡明順應佛道，『真我弟子』，表明其順從師教。從開始到這裡，問答討論，綜合起來是第一部分，泛泛地闡明諸業的體性是不定的，具有可以轉變的意義。
從下面開始，闡明轉變業相。
【English Translation】 English version:
The third level, starting from below, clarifies pre-determined karma. Among these, it first excludes the transformative activities of Bodhisattvas (enlightened beings), because they are not included within the three times (present, future, and subsequent lives) of fixed karma. My recollection of the past with Devadatta (Buddha's cousin, known for persecuting the Buddha) is precisely to clarify fixed karma. The preceding exclusion contains eight 'punarapi' (again). The first 'punarapi' is transformation in hell, the second 'punarapi' is transformation in the animal realm, the third 'punarapi' is transformation in the realm of hungry ghosts, and the following five 'punarapi' are transformations in the human realm. The heavenly realm is omitted here. All eight 'punarapi' first distinguish the appearance of their transformations, and then explain that they are not real.
The section formally clarifying fixed karma is divided into three points. The first point is to clarify its immediately retributive good karma. Among these, it first uses the example of Devadatta harming the Buddha's eye to clarify immediate retribution; then it uses the example of Kalara (a person's name) harming the Buddha's body to clarify immediate retribution. The second point is to cite these immediately retributive good karmas, and by analogy, to reveal the good karmas of subsequent retribution (future life retribution) and later retribution (later life retribution), as well as the fixed karma of the three retributions in unwholesome karma. The third point starts from 'When a Bodhisattva attains Bodhi (enlightenment) below,' repeating the clarification. First, distinguish the appearances of the three types of retribution. 'If karma is certain to receive present retribution below,' explains the definition. The preceding clarifies immediately retributive karma, including both good and bad. 'Attaining Bodhi, all receive immediate retribution,' this refers to the immediate retribution of good karma. 'Unwholesome present below,' this refers to the immediate retribution of bad karma. Then discuss subsequent retribution, focusing only on clarifying unwholesome karma, because bad karma is easy to accomplish and yields results quickly. Later, only clarify good karma, because good karma is difficult to accomplish and yields results slowly. Below explains the definition, 'If karma receives present retribution, then it cannot receive subsequent or later retribution,' this explains fixed karma in terms of present retribution. 'The karma of the Bodhisattva's thirty-two marks below,' this explains fixed karma in terms of later retribution. Subsequent retribution is omitted here.
Above is the third level clarifying fixed karma. 'If karma does not receive the three types of retribution, it is called unfixed,' this is the fourth section repeating the clarification of unfixed karma. From 'Above karma has two types' to here, it extensively clarifies the correct meaning. The preceding extensively refutes incorrect views, and the following extensively reveals the correct meaning. The third level of comparison concludes.
Starting from below is the fourth level, doubly concluding the preceding two types of karma. 'If it is said that karma is fixed, then there cannot be the cultivation of pure conduct, etc.,' this is a concluding refutation of the preceding incorrect views; if karma is fixed, then there will be no cultivation and liberation, which contradicts the Buddhist path. 'Not my disciples are the retinue of Mara (demon),' this contradicts the teacher's teachings. 'If it is said that all karma is fixed and unfixed below,' this is a concluding summary of the preceding correct meaning. First, clarify conforming to the Buddhist path, 'True disciples of mine,' indicating their obedience to the teacher's teachings. From the beginning to here, the question and answer discussion, combined, is the first part, generally clarifying that the nature of all karma is unfixed, possessing the meaning of being able to be transformed.
Starting from below, clarify the appearance of transforming karma.
。于中有三一明眾生不定業多定業至少故有修轉。二正明轉相。三喻廣顯。初段可知。第二段中先舉二人。次就明轉。愚轉有四。一不定作定。二現作生。三輕作重。四人中業地獄中受。智人亦四。一定作不定。二應生現受。三重作輕。四地獄人受。次列二名。下重囑當。第三段中十一複次。皆先立喻。后約顯法。
自下第三明轉業行。師子先問。如佛說等領佛前言。下約為問。云何現輕地獄重受問彼愚人轉業之行。云何眾生地獄重業現世輕受問彼智人轉業之行。佛答有四。一明轉人謂愚與智。二明轉行謂身戒等。三若有不修于小惡下約行彰轉。四總結答。初段可知。
第二段中若有修習身戒心慧是智人行。身戒戒學。心是定學。慧是慧學。中明愚行。若有不修身戒心慧是名愚癡略以標舉。下廣辨之。于中八番。前七明無世諦之行。后一明無真諦之行。就前七中初之五番約業分別。一一番中辨法眾多不可別名。第一番中道言不修七種戒者不修身三口四戒也。第二番中道言不修三種相者所謂不修止舉舍相。
第六約就煩惱分別。不修身者不斷身見如是等也。
第七約就苦報分別於此門中十四複次明不修身。初五複次明其不能觀身無常。如癰已下有二複次明不觀苦。如芭蕉下有二複次明不觀空。
【現代漢語翻譯】 現代漢語譯本： 其中有三部分：一是說明眾生的不定業多，定業少，所以可以通過修行來轉變；二是正面說明轉變的相狀；三是用比喻來廣泛地闡明。第一段容易理解。第二段中，先舉出愚人和智人兩種人，然後就此說明轉變。愚人的轉變有四種：一是將不定業轉為定業；二是將本應來世受報的業轉為現世受報；三是將輕業轉為重業；四是在人道所造的業，要在地獄中受報。智人的轉變也有四種：一是將定業轉為不定業；二是將本應來世受報的業轉為現世受報；三是將重業轉為輕業；四是本應在地獄受報的，轉為人道受報。接著列出兩種人的名稱。下面著重囑咐應當如何做。第三段中有十一個『複次』，都是先設立比喻，然後用佛法來闡明。 從下面開始是第三部分，說明轉變業的修行。師子先提問，『如佛說等』是領會佛陀之前所說的話。下面是概括為提問：『云何現輕地獄重受』，是問那些愚人轉變業的行為，即為什麼現在受輕報，將來在地獄受重報？『云何眾生地獄重業現世輕受』，是問那些智人轉變業的行為，即為什麼本應在地獄受重報的眾生，現在在現世受輕報？佛陀回答有四個方面：一是說明轉變的人，即愚人和智人；二是說明轉變的行為，即身戒等；三是『若有不修于小惡』，是從行為方面彰顯轉變；四是總結回答。第一段容易理解。 第二段中，『若有修習身戒心慧是智人行』，修習身戒心慧就是智人的行為。身戒是戒學，心是定學，慧是慧學。中間說明愚人的行為，『若有不修身戒心慧是名愚癡』，這是簡略地標舉。下面廣泛地辨析，其中有八個方面。前七個方面說明沒有世俗諦的修行，后一個方面說明沒有真諦的修行。在前七個方面中，最初的五個方面是從業的角度來分別的。每一個方面中辨析的法很多，無法一一命名。第一個方面中說，不修七種戒，就是不修身三口四戒。第二個方面中說，不修三種相，就是不修止、舉、舍三種相。 第六個方面是從煩惱的角度來分別的。不修身，就是不斷身見等。 第七個方面是從苦報的角度來分別的。在這個方面中，有十四個『複次』來說明不修身。最初五個『複次』說明不能觀察身體的無常。『如癰已下』有兩個『複次』說明不觀察苦。『如芭蕉下』有兩個『複次』說明不觀察空。
【English Translation】 English version: Within this section, there are three parts: first, clarifying that sentient beings mostly have unfixed karma and only a little fixed karma, thus transformation is possible through cultivation; second, directly explaining the aspects of transformation; and third, using metaphors to broadly elucidate. The first part is easily understood. In the second part, first, two types of people are mentioned: the foolish and the wise. Then, the transformation is explained based on these two types. The foolish person's transformation has four aspects: first, transforming unfixed karma into fixed karma; second, transforming karma that should be experienced in the future into karma experienced in the present; third, transforming light karma into heavy karma; fourth, karma created in the human realm is experienced in hell. The wise person's transformation also has four aspects: first, transforming fixed karma into unfixed karma; second, transforming karma that should be experienced in the future into karma experienced in the present; third, transforming heavy karma into light karma; fourth, karma that should be experienced in hell is transformed into being experienced in the human realm. Next, the names of the two types of people are listed. Below, there is a strong exhortation about what should be done. In the third part, there are eleven 'furthermore' (複次 [fù cì]), all of which first establish a metaphor and then use the Dharma to elucidate. From below begins the third part, explaining the practice of transforming karma. Simha (師子 [Shī zi]) first asks, 'As the Buddha said, etc.' is to understand what the Buddha said before. Below is a summary as a question: 'How is it that light retribution is experienced now, but heavy retribution is experienced in hell?' This asks about the actions of those foolish people who transform karma, i.e., why do they experience light retribution now and heavy retribution in hell in the future? 'How is it that sentient beings with heavy karma for hell experience light retribution in this life?' This asks about the actions of those wise people who transform karma, i.e., why do sentient beings who should experience heavy retribution in hell now experience light retribution in this life? The Buddha answers in four aspects: first, explaining the people who transform, i.e., the foolish and the wise; second, explaining the actions of transformation, i.e., body, precepts, etc.; third, 'If one does not cultivate even small evils,' this highlights the transformation from the aspect of actions; fourth, summarizing the answer. The first part is easily understood. In the second part, 'If one cultivates the precepts of body, precepts, mind, and wisdom, this is the action of a wise person.' Cultivating the precepts of body is the study of precepts, the mind is the study of concentration, and wisdom is the study of wisdom. In the middle, the actions of foolish people are explained, 'If one does not cultivate the precepts of body, precepts, mind, and wisdom, this is called foolishness.' This is a brief summary. Below, there is a broad analysis, which has eight aspects. The first seven aspects explain the lack of practice of mundane truth (世諦 [shì dì]), and the last aspect explains the lack of practice of ultimate truth (真諦 [zhēn dì]). In the first seven aspects, the first five aspects are distinguished from the perspective of karma. In each aspect, there are many dharmas analyzed, which cannot be named one by one. In the first aspect, it is said that not cultivating the seven precepts means not cultivating the three precepts of the body and the four precepts of the mouth. In the second aspect, it is said that not cultivating the three characteristics means not cultivating the characteristics of cessation (止 [zhǐ]), elevation (舉 [jǔ]), and equanimity (舍 [shě]). The sixth aspect is distinguished from the perspective of afflictions. Not cultivating the body means not cutting off the view of self, etc. The seventh aspect is distinguished from the perspective of the retribution of suffering. In this aspect, there are fourteen 'furthermore' (複次 [fù cì]) to explain not cultivating the body. The first five 'furthermore' (複次 [fù cì]) explain the inability to observe the impermanence of the body. 'Like a boil, etc.' has two 'furthermore' (複次 [fù cì]) to explain not observing suffering. 'Like a banana tree, etc.' has two 'furthermore' (複次 [fù cì]) to explain not observing emptiness.
譬如芭蕉生實則枯喻眾生身著有沉沒。亦如芭蕉內無堅實喻眾生身內無真實。如蛇鼠下有一複次不觀無我。不知己身唯是四大無我人故。如鵝王下有次複次不觀不凈。前三約就欲界身說。初一明身自體不凈。次一明身種子及與畢竟不凈。后一明身自相自體住處不凈。如上園下就色界說。戒等可知。
第八明無真諦行中若見身者見有身體。好醜名相。往業為因。身即是果。眾色整合名為身聚。總一別二。自此他彼。除身名滅。外色身等。上來七門名為自修。修人名者。見有此相名不修身。若見戒者見有戒體。防止戒相。修時名因。成時名果。聖上凡下。多戒名聚。總一別二。自此他彼。息過名滅。又離戒相亦名戒滅。余善名等。修上七門名為戒修。修人名者。戒能到果名波羅蜜。見如是相名不修戒。若見心者見有心體。攀緣心相。往業名因。報心名果。多心名聚。心王名心。想等名數。總一別二。自此他彼。斷離名滅。心法名等。修及修者義同前解。上中下心分別種種。善等可知。見如是相名不修心。若見慧者見有慧體。體謂慧數。覺知慧相。始脩名因。終成曰果。多慧名聚。總一別二。自此他彼。惑盡治息名為慧滅。檀等諸行慧家眷屬名為慧等。上中下慧分別不定。利鈍可知。修及修者義同前釋。見如是相名不
【現代漢語翻譯】 現代漢語譯本： 譬如芭蕉因結實而枯萎，比喻眾生執著于身體而沉淪。又如芭蕉內部空虛不堅實，比喻眾生的身體內部沒有真實不變的自性。如同蛇鼠之下有一層覆蓋物一樣，進一步說，這是因為不觀察無我的真理。因為不瞭解自己的身體只是由四大（地、水、火、風）組成，所以才會執著于『我』和『人』的觀念。如同鵝王之下還有一層覆蓋物一樣，進一步說，這是因為不觀察身體的不凈。前面三種觀察是就欲界眾生的身體來說的。第一種是說明身體本身是不清凈的。第二種是說明身體的種子和最終歸宿都是不清凈的。第三種是說明身體的自相、自體和住處都是不清凈的。如同上園一樣，以下的內容是就**（此處原文有省略，無法確定具體內容）說的。關於戒律等，可以依此類推。 第八，闡明在無真諦的修行中，如果執著于身體，就會看到身體的存在，以及身體的好壞和名相。往昔的業力是產生身體的原因，身體是業力的結果。眾多的色法聚集在一起，就稱為身聚。總的來說是一個整體，分別來說是兩個方面。從自身到他身，從此處到彼處。去除對身體的執著，就稱為滅。外在的色身等等。以上七個方面稱為自我修行。如果執著于修行的人，看到這些現象，就說明沒有真正地修行身體。如果執著于戒律，就會看到戒律的實體，以及防止違犯戒律的相狀。開始修行時是因，成就時是果。聖人之上，凡人之下。持守多種戒律稱為戒聚。總的來說是一個整體，分別來說是兩個方面。從自身到他身，從此處到彼處。停止過失稱為滅。又遠離對戒律相狀的執著，也稱為戒滅。其餘的善法等等。修行以上七個方面稱為戒律的修行。如果執著于修行的人，認為戒律能夠達到最終的果位，也就是波羅蜜（到達彼岸），看到這樣的現象，就說明沒有真正地修行戒律。如果執著於心，就會看到心的實體，以及攀緣外境的心相。往昔的業力是產生心的原因，報應產生的心是結果。眾多的心念稱為心聚。心王稱為心，想等稱為心數。總的來說是一個整體，分別來說是兩個方面。從自身到他身，從此處到彼處。斷除和遠離對心的執著，稱為滅。心法等等。修和修行者的含義與前面的解釋相同。上等心、中等心、下等心，分別有種種不同。善等可以依此類推。看到這樣的現象，就說明沒有真正地修行心。如果執著于智慧，就會看到智慧的實體，這個實體就是智慧的數量。覺知是智慧的相狀。開始修行時是因，最終成就時是果。眾多的智慧稱為慧聚。總的來說是一個整體，分別來說是兩個方面。從自身到他身，從此處到彼處。煩惱斷盡，對治止息，稱為慧滅。佈施等各種行為，是智慧家族的眷屬，稱為慧等。上等智慧、中等智慧、下等智慧，分別不定。利根和鈍根可以依此類推。修和修行者的含義與前面的解釋相同。看到這樣的現象，就說明沒有真正地修行智慧。
【English Translation】 English version: For example, a banana tree with fruit withers, symbolizing sentient beings who are attached to their bodies and sink into suffering. Also, like the inside of a banana tree being without firmness, it symbolizes that there is no true reality within the bodies of sentient beings. Like a covering beneath snakes and rats, furthermore, it is because one does not contemplate the truth of no-self (Anatta). Because one does not understand that one's own body is merely composed of the four great elements (earth, water, fire, and wind), one clings to the notions of 'I' and 'person'. Like a covering beneath a swan king, furthermore, it is because one does not contemplate the impurity of the body. The previous three contemplations are discussed in relation to the body of beings in the desire realm. The first explains that the body itself is impure. The second explains that the seed and ultimate destination of the body are impure. The third explains that the self-nature, essence, and dwelling place of the body are impure. Like the upper garden, the following content refers to ** (the original text is omitted here, making it impossible to determine the specific content). Regarding precepts (Sila) and so on, it can be inferred by analogy. Eighth, clarifying that in the practice of no true reality, if one clings to the body, one will see the existence of the body, as well as its good and bad qualities and characteristics. Past karma is the cause of the body, and the body is the result of karma. The aggregation of many forms (Rupa) is called the body aggregate. Generally speaking, it is a whole; separately speaking, it has two aspects. From oneself to others, from here to there. Removing attachment to the body is called cessation (Nirodha). External form-body, and so on. The above seven aspects are called self-cultivation. If one clings to the person who cultivates, seeing these phenomena indicates that one is not truly cultivating the body. If one clings to precepts, one will see the substance of the precepts, as well as the aspects of preventing violations of the precepts. The beginning of cultivation is the cause, and the accomplishment is the result. Above the saints, below the ordinary people. Holding many precepts is called the precept aggregate. Generally speaking, it is a whole; separately speaking, it has two aspects. From oneself to others, from here to there. Stopping faults is called cessation. Also, being detached from the characteristics of precepts is also called the cessation of precepts. The remaining good deeds, and so on. Cultivating the above seven aspects is called the cultivation of precepts. If one clings to the person who cultivates, thinking that precepts can reach the ultimate fruit, which is Paramita (reaching the other shore), seeing such phenomena indicates that one is not truly cultivating precepts. If one clings to the mind, one will see the substance of the mind, as well as the mind's characteristic of clinging to external objects. Past karma is the cause of the mind, and the mind produced by retribution is the result. The multitude of thoughts is called the mind aggregate. The mind-king is called mind, and thoughts, etc., are called mental functions. Generally speaking, it is a whole; separately speaking, it has two aspects. From oneself to others, from here to there. Cutting off and being detached from attachment to the mind is called cessation. Mental phenomena, and so on. The meaning of cultivation and the cultivator is the same as the previous explanation. Superior mind, intermediate mind, and inferior mind are different in various ways. Goodness, etc., can be inferred by analogy. Seeing such phenomena indicates that one is not truly cultivating the mind. If one clings to wisdom (Prajna), one will see the substance of wisdom, which is the number of wisdom. Awareness is the characteristic of wisdom. The beginning of cultivation is the cause, and the final accomplishment is the result. The multitude of wisdom is called the wisdom aggregate. Generally speaking, it is a whole; separately speaking, it has two aspects. From oneself to others, from here to there. The exhaustion of afflictions and the cessation of remedies are called the cessation of wisdom. Giving (Dana) and other actions are the family members of the wisdom family, and are called wisdom, etc. Superior wisdom, intermediate wisdom, and inferior wisdom are not fixed. Sharp and dull faculties can be inferred by analogy. The meaning of cultivation and the cultivator is the same as the previous explanation. Seeing such phenomena indicates that one is not truly cultivating wisdom.
修慧。
自下第三約行論轉。先愚后智。愚中有三。一不修故轉不修上來身戒心慧。二以怖畏下無心故轉無出離心。初先法說。如蒼蠅下三喻顯示。皆初立喻。后合可知。三師子言下明其無善有惡故轉。先問后答。答中兩種五法辨之。
智人轉中師子先問。佛答有三。一有修故轉。具修上來身戒心慧。二是人設下有心故轉。知善大力能修習故。初先法說明善力大。如㲲華下四喻顯示。下合可知。三念已親下有善故轉。于中有六。一近善人。二修正見。三讀誦經法。四見受供養。五供事三寶。六信方等如來常恒眾生有性。是人能下結成能轉。此第三竟。
以是義下第四結答。
自下第四就常沒人勸修趣證。師子先問。問意如何。諸業不定不能為障。眾生有性應當自然修道得果。何故不得。文中初言若一切業不定得果牒佛前言明業非障。一切眾生悉有性下明有性故應當自然修道得果。初言眾生悉有佛性。執有性體住眾生中。應當修下執有性用難破段修。此之兩執下佛別答宜審記知。于中先就涅槃為難。若一切生有佛性下就菩提設難。此佛別答亦須記知。前涅槃中執性有能起因之用責不得果。應修八道執起因也。明諸眾生有佛性故應當自然修集八道。何緣眾生不得涅槃責不得果。就菩提中執性有能
【現代漢語翻譯】 現代漢語譯本 修習智慧。
下面第三部分是關於行為轉變的討論。先是愚昧后是智慧。愚昧中有三種情況。一是由於不修習而轉變，不修習前面提到的身（身體行為）、戒（戒律）、心（心念）、慧（智慧）。二是因為恐懼而失去信心而轉變，沒有出離之心。首先是關於法的闡述。就像蒼蠅的比喻一樣，用三個比喻來顯示。都是先立比喻，然後結合實際情況來理解。三是『師子言』下面說明因為沒有善行而有惡行而轉變。先提問后回答。回答中用兩種五法來辨別。
智慧之人轉變中，師子先提問。佛陀回答有三種情況。一是因為有修習而轉變，具備修習前面提到的身、戒、心、慧。二是『人設』下面因為有信心而轉變，知道善的力量巨大能夠修習。首先是關於法的闡述，說明善的力量巨大。就像㲲華的比喻一樣，用四個比喻來顯示。下面結合實際情況來理解。三是『念已親』下面因為有善行而轉變。其中有六點。一是親近善人。二是修正見。三是讀誦經法。四是見到接受供養。五是供養三寶（佛、法、僧）。六是相信方等經典所說的如來（Tathagata）常恒，眾生有佛性（Buddha-nature）。『是人能』下面總結能夠轉變。這是第三部分的內容。
『以是義』下面第四部分是總結回答。
下面第四部分是關於常沒之人勸其修習以求證悟。師子先提問。提問的意圖是什麼？各種業力不定，不能成為障礙。眾生有佛性，應當自然修道得果。為什麼不能得到？文中首先說『若一切業不定得果』，呼應佛陀前面所說，說明業不是障礙。『一切眾生悉有性』下面說明因為有佛性，所以應當自然修道得果。首先說眾生都有佛性，執著于佛性的本體存在於眾生之中。『應當修』下面執著于佛性的作用，難以破除斷修的觀念。這兩種執著，佛陀分別回答，應該仔細記住。其中先就涅槃（Nirvana）來設難。『若一切生有佛性』下面就菩提（Bodhi）來設難。佛陀的這些分別回答也需要記住。前面關於涅槃的討論中，執著于佛性有產生原因的作用，責問為什麼不能得到結果。『應修八道』執著于發起原因。說明諸眾生有佛性，所以應當自然修集八正道。為什麼眾生不能得到涅槃，責問為什麼不能得到結果。就菩提而言，執著于佛性有能力
【English Translation】 English version Cultivating Wisdom.
The third section below discusses the transformation of conduct. First foolishness, then wisdom. There are three aspects to foolishness. First, transformation due to non-cultivation, not cultivating the previously mentioned body (physical actions), precepts (moral discipline), mind (thoughts), and wisdom (insight). Second, transformation due to fear and loss of faith, lacking the mind of renunciation. First, there is an explanation of the Dharma. Like the analogy of the fly, using three metaphors to illustrate. All begin by establishing the metaphor, and then combining it with the actual situation for understanding. Third, the section 'Lion's words' below explains that transformation occurs because of the absence of good deeds and the presence of evil deeds. First question, then answer. In the answer, two types of five dharmas are used to distinguish.
In the transformation of the wise person, the Lion first asks. The Buddha answers in three ways. First, transformation occurs because of cultivation, possessing the cultivation of the previously mentioned body, precepts, mind, and wisdom. Second, 'People set' below, transformation occurs because of faith, knowing that the power of good is great and capable of cultivation. First, there is an explanation of the Dharma, illustrating that the power of good is great. Like the analogy of the 'Kesi flower', using four metaphors to illustrate. The understanding below can be combined with the actual situation. Third, 'Thinking already close' below, transformation occurs because of good deeds. Among them, there are six points. First, be close to good people. Second, correct wrong views. Third, read and recite the scriptures. Fourth, see and receive offerings. Fifth, make offerings to the Three Jewels (Buddha, Dharma, Sangha). Sixth, believe in the Tathagata's (Tathagata) constancy as stated in the Vaipulya sutras, and that sentient beings have Buddha-nature (Buddha-nature). 'This person can' below summarizes the ability to transform. This is the content of the third section.
'With this meaning' below, the fourth section is a concluding answer.
The fourth section below is about encouraging those who are constantly submerged to cultivate in order to seek enlightenment. The Lion first asks. What is the intention of the question? Various karmas are uncertain and cannot become obstacles. Sentient beings have Buddha-nature, so they should naturally cultivate the path and attain the fruit. Why can't they attain it? The text first says 'If all karmas are uncertain to attain the fruit', echoing what the Buddha said earlier, explaining that karma is not an obstacle. 'All sentient beings have nature' below explains that because they have Buddha-nature, they should naturally cultivate the path and attain the fruit. First, it is said that all sentient beings have Buddha-nature, clinging to the essence of Buddha-nature existing within sentient beings. 'Should cultivate' below, clinging to the function of Buddha-nature, making it difficult to break the concept of cutting off cultivation. These two attachments, the Buddha answers separately, should be carefully remembered. Among them, first, Nirvana (Nirvana) is used to pose a difficulty. 'If all beings have Buddha-nature' below, Bodhi (Bodhi) is used to pose a difficulty. These separate answers of the Buddha also need to be remembered. In the previous discussion about Nirvana, clinging to the Buddha-nature having the function of generating causes, questioning why the result cannot be obtained. 'Should cultivate the Eightfold Path' clinging to initiating causes. Explaining that all sentient beings have Buddha-nature, so they should naturally cultivate the Noble Eightfold Path. Why can't sentient beings attain Nirvana, questioning why the result cannot be obtained. In terms of Bodhi, clinging to the Buddha-nature having the ability
得果之用責須修道。文有總別。初一切生有佛性故定得菩提何須修道就人總難。如此經下隨人別難。此總與別下佛別答亦須記知總中有性定得菩提執性得果。何須修等責須修因。別中有三。初明上人由性得果不假修道。如日月下明其中人由性得果不假修道。若一闡下明其下人由性得果不須修道就上人中先舉前說上品病人。一切生下約之顯法。何以下釋明由佛性就中人中句別有四。一明中人由性得果。先舉三喻。日月四河及闡提等不入地獄是三喻也。一切生下約之顯法。二何以下釋明由佛性。三以是義下明由佛性不假修道。四以性下釋明由佛性。
就下人中初先法說明不假修。若闡提等不得菩提應須修道反明不假。以因性下順明不假。磁石喻顯。下合可知此等三人下文別答亦須記知。
下佛答之。先翻后執。明性離緣不獨能用要假修道。若言佛性住眾生下對破初執明無定性。住眾生中前中先釋涅槃上難。若修道者得菩提下釋去向前菩提上難。就涅槃中初明眾生以不修道不得涅槃。非我咎下明由煩惱是故不得。前中先喻次合後結。前中河邊有七種人總以標舉。河喻生死。七人通喻一切凡聖。眾生本來常在生死。何故言邊。身雖恒在心未觀入是以言邊。又對未起。亦得言邊。為洗浴等明入所為。為除業垢而觀生
死名為洗浴。為離煩惱而觀生死名畏寇賊。為集諸善而觀生死名為采華。觀生死過名入河中。下別顯之。合文之中先合初總生死如是合前河也。七人還合七種人也。言畏煩惱合畏寇。賊洗浴采華略而不合。發意欲度合入河中。下別合之。于中先辨七人之相然後釋文。泛論七人有其兩門。一別行門。二共行門。別行之中三乘各七。小乘七者闡提常沒。常沒三塗。外凡有信及至暖頂名出已沒。忍心已上名出已住見道觀方斯陀行去觀方已行。那含果上名行已住。阿羅漢果名上高山。中乘七人準小可知。唯最後身獨悟為異。大乘七者善趣位前判為常沒。善趣位中名出已沒。故地持言善趣之人數退數進。習種已上名出已住。初地觀方。二地已去名觀已行。八地已上名行已住。佛為上山。共行七者略有三門。一開小合大。二乘因中開為六人。如上初門羅漢辟支菩薩及佛合為第七。此義如下迦葉品說。二開大合小以論七人。凡夫二乘通名常沒。常沒分段變易世間。大乘人中分為后六。如上後門。三大小俱開。外凡常沒常沒三有。小乘法中五停心觀乃至暖頂名出已沒。忍世第一名出已住。四沙門果名為觀方。辟支佛人名觀已行。行於十二因緣法故。菩薩之人名行已住。佛為上山。今此所說就共行中末後言耳。雖舉七人宗顯初人不得所由
【現代漢語翻譯】 現代漢語譯本 將死亡視為洗浴（洗去罪惡）。將觀察生死視為遠離煩惱，名為畏懼寇賊。將爲了聚集各種善行而觀察生死，名為採摘鮮花。觀察生死的過患，名為進入河流之中。下面分別闡明這些含義。總合這些文句，首先總合生死，就像前面所說的河流一樣。七種人也對應於七種類型的人。說畏懼煩惱，對應于畏懼寇賊，而洗浴和采華則被省略沒有對應。發起想要度脫生死的心，對應于進入河流之中。下面分別對應說明。其中，首先辨別七種人的狀態，然後解釋經文。泛泛而論這七種人，有兩種角度：一是別行門，二是共行門。在別行門中，三乘（小乘、中乘、大乘）各有七種人。小乘的七種人是：闡提（斷善根者）屬於常沒（永遠沉淪），常沒於三涂（地獄、餓鬼、畜生）。外凡（未入聖位者）中有信位以及達到暖位、頂位的人，名為出已沒（已經脫離但又沉沒）。忍位以上，名為出已住（已經脫離並且安住）。見道位（初果）是觀方（開始觀察方向），斯陀含（二果）是行去（已經開始行走），觀方已行。阿那含果（三果）是行已住（已經行走並且安住）。阿羅漢果（四果）是上高山（登上高山）。中乘的七種人可以參照小乘來理解。只有最後身獨悟（最後一生獨自領悟）是不同的。大乘的七種人是：在善趣位（人天善道）之前，判定為常沒。在善趣位中，名為出已沒。所以《地持經》說，善趣之人數退數進（有時退步，有時進步）。習種位以上，名為出已住。初地（歡喜地）是觀方。二地（離垢地）以上，名為觀已行。八地（不動地）以上，名為行已住。佛為上山。共行七種人，大致有三種角度：一是開小合大，二乘（聲聞、緣覺）在因地中分為六種人。如上面初門所說，阿羅漢、辟支佛（緣覺）、菩薩以及佛合為第七種人。這個意義如下面的《迦葉品》所說。二是開大合小來論述七種人。凡夫和二乘統稱為常沒，常沒于分段生死和變易生死世間。大乘人中分為後面的六種人，如上面後門所說。三是大小乘都分開。外凡是常沒，常沒於三有（欲界、色界、無色界）。小乘法中，五停心觀（不凈觀等）乃至暖位、頂位，名為出已沒。忍位、世第一位，名為出已住。四沙門果（初果）名為觀方。辟支佛人名為觀已行，因為他們修行十二因緣法。菩薩之人名為行已住。佛為上山。現在這裡所說的，是就共行中的最後一種角度而言。雖然舉了七種人，但宗旨在顯示最初的人不得解脫的原因。
【English Translation】 English version Death is regarded as bathing (washing away sins). Observing birth and death as a means to be free from afflictions is called 'fearing robbers'. Observing birth and death for the sake of accumulating all good deeds is called 'picking flowers'. Observing the faults of birth and death is called 'entering the river'. These meanings are explained separately below. Combining these sentences, first combine birth and death, just like the river mentioned earlier. The seven types of people also correspond to seven types of individuals. Saying 'fearing afflictions' corresponds to 'fearing robbers', while 'bathing' and 'picking flowers' are omitted and not corresponded. Arousing the mind to want to cross over birth and death corresponds to 'entering the river'. These are explained separately below. Among them, first distinguish the states of the seven types of people, and then explain the sutra. Generally speaking about these seven types of people, there are two perspectives: one is the separate practice gate (別行門), and the other is the common practice gate (共行門). In the separate practice gate, the three vehicles (小乘, 中乘, 大乘 - Small Vehicle, Middle Vehicle, Great Vehicle) each have seven types of people. The seven types of people in the Small Vehicle are: Icchantikas (闡提 - those who have severed their roots of goodness) belong to 'permanently submerged' (常沒), permanently submerged in the three evil realms (三塗 - hell, hungry ghosts, animals). Ordinary beings (外凡 - those who have not entered the stream) who have faith and have reached the stages of warmth (暖位) and peak (頂位) are called 'emerged and then submerged' (出已沒). Those above the stage of forbearance (忍位) are called 'emerged and abiding' (出已住). The stage of seeing the path (見道位 - first fruit) is 'observing the direction' (觀方), the Once-Returner (斯陀含 - second fruit) is 'going away' (行去), having already observed the direction. The Non-Returner (阿那含果 - third fruit) is 'having gone and abiding' (行已住). The Arhat (阿羅漢果 - fourth fruit) is 'ascending the high mountain' (上高山). The seven types of people in the Middle Vehicle can be understood by referring to the Small Vehicle. Only 'solitary enlightenment in the last life' (最後身獨悟) is different. The seven types of people in the Great Vehicle are: before the stage of good destinies (善趣位 - human and heavenly realms), they are judged as 'permanently submerged'. In the stage of good destinies, it is called 'emerged and then submerged'. Therefore, the Bodhisattvabhumi Sutra (地持經) says that the number of people in good destinies sometimes retreats and sometimes advances (數退數進). Above the stage of practice seeds (習種位), it is called 'emerged and abiding'. The first ground (初地 - Joyful Ground) is 'observing the direction'. From the second ground (二地 - Stainless Ground) onwards, it is called 'having observed and going'. From the eighth ground (八地 - Immovable Ground) onwards, it is called 'having gone and abiding'. The Buddha is 'ascending the high mountain'. The seven types of people in the common practice gate roughly have three perspectives: one is opening the Small and combining with the Great, the two vehicles (聲聞, 緣覺 - Hearers, Pratyekabuddhas) are divided into six types of people in the causal stage. As mentioned in the first gate above, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas are combined as the seventh type of person. This meaning is explained in the Kasyapa Chapter (迦葉品) below. The second is opening the Great and combining with the Small to discuss the seven types of people. Ordinary beings and the two vehicles are collectively called 'permanently submerged', permanently submerged in the realms of sectional birth and death (分段生死) and transformational birth and death (變易生死). Among the people of the Great Vehicle, they are divided into the latter six types of people, as mentioned in the latter gate above. The third is that both the Small and Great Vehicles are separated. Ordinary beings are 'permanently submerged', permanently submerged in the three realms of existence (三有 - desire realm, form realm, formless realm). In the Small Vehicle Dharma, the five stopping-the-mind contemplations (五停心觀 - such as the contemplation of impurity) up to the stages of warmth and peak are called 'emerged and then submerged'. The stages of forbearance and the highest worldly dharma are called 'emerged and abiding'. The fourth Sramana fruit (四沙門果 - first fruit) is called 'observing the direction'. Pratyekabuddhas are called 'having observed and going', because they practice the twelve links of dependent origination (十二因緣法). Bodhisattvas are called 'having gone and abiding'. The Buddha is 'ascending the high mountain'. What is being said here is from the last perspective in the common practice. Although seven types of people are mentioned, the purpose is to show the reason why the first type of person cannot attain liberation.
。就常沒人觀修道故。通則為明前之五人不得所以。
次釋其文。就初人中先合。次帖。下廣明其斷善因緣。一種六法。兩種五法。一種三法明其斷善。下餘六人。皆初正合次帖下結。文顯可知。
下總結之。河邊諸人皆具手足而不能度結前喻也。眾生亦等結前合也。眾生合人佛法僧等合有手足。涅槃似山而生不得合不能度。上來第一明由不學不得涅槃。
自下第二明由煩惱所以不得。于中如來對上難中。何緣不得明非如來聖道等過皆由煩惱。初先法說于中先明非佛等過次推煩惱。以是下結。次以喻顯喻中。但明非如來過。余略不論喻別有五。下合可知。
下就菩提釋去前難。難有總別。先釋總難。如汝所言世有病下解其別難。總中有三。一直立道理。要修聖道方得菩提。二汝言下牒問讚歎。三若言下牒問呵責。良以問者說由佛性定得菩提。當其正因生果之義。故牒讚歎。言不須修違其緣因得果之義。故牒呵責。初段可知。
第三嘆中汝言眾生有佛性故得菩提者正牒問辭。如磁石者佛自立喻成其所說。人謂此言解上問中磁石之語為是致惑。問中磁石在後別解。今佛自舉磁石之喻述成問辭。善哉正嘆。以性因緣故得菩提辨理以述。
第三呵中若言不須修集道者是義不然牒以總非。
【現代漢語翻譯】 現代漢語譯本：因為經常沒有人觀修道，所以通達了也像明前的那五個人一樣，無法得度。
接下來解釋經文。在第一個人中，先是總合，然後是貼合。下面廣泛說明斷善的因緣：一種是六法，兩種是五法，一種是三法，說明他們斷了善根。下面其餘六個人，都是先正面總合，然後貼合，最後總結。文意顯而易見。
下面進行總結。河邊的這些人都有手有腳卻不能渡河，這是總結前面的比喻。眾生也是如此，這是總結前面並進行貼合。眾生相當於人，佛法僧等相當於有手有腳。涅槃像山一樣，眾生無法到達，這是貼合不能渡河。上面第一點說明由於不學習，所以不能證得涅槃。
從下面開始，第二點說明由於煩惱，所以不能證得涅槃。其中，如來針對上面的提問，說明了什麼原因不能證得涅槃，表明不是如來聖道等有過失，而是由於煩惱。首先是法說，其中先說明不是佛等的過失，然後推論是煩惱。以是下面進行總結。其次用比喻來顯明，比喻中只說明不是如來的過失，其餘的略而不論。比喻分別有五種，下面貼合可知。
下面就菩提來解釋去除前面的疑問。疑問有總的，也有個別的。先解釋總的疑問。如你所說，世上有病等，這是解釋個別的疑問。總的疑問中有三點：第一，直接樹立道理，要修習聖道才能證得菩提。第二，你說等，這是照著問題進行讚歎。第三，如果說等，這是照著問題進行呵責。因為提問的人說由於佛性一定能證得菩提，這符合正因生果的道理，所以照著問題進行讚歎。說不需要修習，違背了緣起因果的道理，所以照著問題進行呵責。第一段內容顯而易見。
第三段讚歎中，你說眾生有佛性所以能證得菩提，這是正面照著問題所說的。如磁石者，佛陀自己立下比喻來成就他所說的。人們認為這句話解釋了上面問題中磁石的用語，是導致迷惑的原因。問題中磁石在後面單獨解釋。現在佛陀自己舉出磁石的比喻，來陳述成就提問的話語。善哉，這是讚歎。以性因緣的緣故能夠證得菩提，這是辨明道理來陳述。
第三段呵責中，如果說不需要修集道，這種說法是不對的，這是照著問題進行總體的否定。
【English Translation】 English version: Because people rarely cultivate the path, even if they understand it, they are like the five people before the dawn (referring to those with limited understanding), unable to cross over.
Next, explain the text. In the case of the first person, first is the general combination, then the specific application. Below, it extensively explains the causes and conditions for severing good roots: one is six dharmas, two are five dharmas, and one is three dharmas, explaining their severance of good roots. Below, the remaining six people all have a correct general combination first, then a specific application, and finally a conclusion. The meaning of the text is clear and understandable.
Below is a summary. The people by the river all have hands and feet but cannot cross, which concludes the previous metaphor. Sentient beings are also the same, which concludes the previous and applies it. Sentient beings are equivalent to people, and the Buddha, Dharma, and Sangha are equivalent to having hands and feet. Nirvana is like a mountain, and sentient beings cannot reach it, which applies to not being able to cross. The first point above explains that because of not learning, one cannot attain Nirvana.
From below, the second point explains that because of afflictions, one cannot attain Nirvana. Among them, the Tathagata addresses the question above, explaining why one cannot attain Nirvana, indicating that it is not the fault of the Tathagata's holy path, but due to afflictions. First is the Dharma explanation, which first explains that it is not the fault of the Buddha, etc., and then infers that it is afflictions. 'Therefore' below concludes. Next, it is made clear with a metaphor, which only explains that it is not the fault of the Tathagata, and the rest is omitted. The metaphor has five distinctions, which can be understood by applying it below.
Below, explain Bodhi to remove the previous doubts. The doubts are general and specific. First, explain the general doubt. 'As you said, there is sickness in the world,' etc., which explains the specific doubt. There are three points in the general doubt: First, directly establish the principle that one must cultivate the holy path to attain Bodhi. Second, 'You said,' etc., which praises by referring to the question. Third, 'If you say,' etc., which scolds by referring to the question. Because the questioner said that due to Buddha-nature, one will definitely attain Bodhi, which is in accordance with the principle of cause and effect, so praise by referring to the question. Saying that there is no need to cultivate violates the principle of dependent origination and cause and effect, so scold by referring to the question. The content of the first paragraph is obvious.
In the third paragraph of praise, 'You said that sentient beings have Buddha-nature, so they can attain Bodhi,' which is a direct reference to the question. 'Like a magnet,' the Buddha himself established a metaphor to accomplish what he said. People think that this sentence explains the term 'magnet' in the above question, which is the cause of confusion. The magnet in the question is explained separately later. Now the Buddha himself cites the metaphor of the magnet to state and accomplish the words of the question. 'Excellent,' this is praise. 'Because of the cause and condition of nature, one can attain Bodhi,' which clarifies the principle to state.
In the third paragraph of rebuke, 'If you say that there is no need to cultivate the path,' this statement is incorrect, which is a general negation by referring to the question.
譬如人下辨正顯非。于中七喻。前之一喻別舉別合。后之六喻並舉總合。
下釋別難。隨前所難。上中下人次第釋之。先就上人釋去難辭。汝說病人悉得差者牒其問辭。我為六住菩薩說者簡勝異劣。六住菩薩方能自得。凡夫二乘何由能爾故須修道。六住之義如上具辨。
次就中人釋答其難。釋意如何。向前問言眾生有性無有能遮不得菩提不須修道。今明佛性眾生未得故須修道。文中有三。一約空喻明其理性。非內非外非因果性是其理也。性非內故假修方得。性非外故修者必得。二約財喻明其果性非彼非此。性非此故假修方得。性非彼故修者必得。三約業喻明其因性非內非外非有無等。義意同前。
初中先喻。后合顯法。妄中無真名為非內。真不離妄說為非外。由非內故假修方得。由非外故修者必得。
第二段中先喻后合。喻中如人財在異方明其非此。雖不現下彰其非彼。于中初先假問顯之。何以下釋。閤中佛性亦復如是合前財也。言非此者合在異方。證會在當故言非此。言非彼者合言我許。以定得下合前定得。
第三段中先喻后合喻中如生造作諸業若善若惡總舉喻事。下別顯之。句別有九。一非內非外。造已謝往身內即無說為非內。系屬造人名曰非外。二非有非無。業謝在往現無法體
【現代漢語翻譯】 現代漢語譯本： 例如，人們通過辨別來顯明什麼是錯誤的。其中有七個比喻。第一個比喻是分別舉例，分別總結。後面的六個比喻是同時舉例，總體總結。
下面解釋個別的詰難。根據前面所提出的詰難，依次解釋上等人、中等人、下等人的問題。首先針對上等人解釋，消除詰難的言辭。你所說的『病人都能痊癒』，是重複他的問話。我為六住菩薩（處於菩薩修行第六階段的菩薩）宣說，是爲了區分勝妙和低劣。六住菩薩才能自己領悟。凡夫和二乘（聲聞和緣覺）怎麼能做到呢？所以需要修行。六住的含義，如前面已經詳細辨析過。
其次針對中等人解釋，回答他的詰難。解釋的含義是什麼呢？前面問到，眾生有佛性，有沒有什麼能夠遮蔽，以至於不能證得菩提（覺悟），所以不需要修行？現在說明佛性眾生還沒有證得，所以需要修行。文中包含三點。第一，用空的譬喻來說明其理性。非內、非外、非因果性，是其理。佛性非內，所以需要通過修行才能證得。佛性非外，所以修行的人必定能夠證得。第二，用財富的譬喻來說明其果性，非彼、非此。佛性非此，所以需要通過修行才能證得。佛性非彼，所以修行的人必定能夠證得。第三，用業的譬喻來說明其因性，非內、非外、非有無等。意義與前面相同。
最初的比喻中，先是比喻，然後總結，顯明佛法。虛妄之中沒有真實，稱為非內。真實不離虛妄，說為非外。因為非內，所以需要通過修行才能證得。因為非外，所以修行的人必定能夠證得。
第二段中，先是比喻，然後總結。比喻中，比如人的財富在別的地方，說明其非此。雖然沒有顯現在眼前，彰顯其非彼。其中，首先用假設的提問來顯明它。『何以』以下是解釋。總結中，佛性也像這樣，總結前面的財富。說『非此』，是總結『在別的地方』。證悟會在當下，所以說『非此』。說『非彼』，是總結『我允許』。用『以定得』以下，總結『必定能夠證得』。
第三段中，先是比喻，然後總結。比喻中，比如眾生造作諸業，無論是善業還是惡業，總體舉例說明。下面分別顯明它。句子分別有九個。第一，非內非外。業已過去，在自身內已經沒有，所以說為非內。系屬於造業的人，名叫非外。第二，非有非無。業已過去，現在沒有法體
【English Translation】 English version: For example, people use discernment to reveal what is wrong. Among these, there are seven metaphors. The first metaphor uses separate examples and separate conclusions. The latter six metaphors use simultaneous examples and overall conclusions.
The following explains individual difficulties. According to the previously raised difficulties, it explains the issues for superior, intermediate, and inferior people in order. First, addressing the superior person, it eliminates the words of challenge. 'You say that all patients can be cured' is a repetition of his question. My speaking for the Six-Dwelling Bodhisattvas (Bodhisattvas in the sixth stage of Bodhisattva practice) is to distinguish the superior from the inferior. Only the Six-Dwelling Bodhisattvas can attain it themselves. How can ordinary people and the Two Vehicles (Śrāvakas and Pratyekabuddhas) do so? Therefore, they need to cultivate. The meaning of the Six Dwellings has been thoroughly explained above.
Secondly, addressing the intermediate person, it answers his difficulty. What is the meaning of the explanation? Previously, it was asked, 'Since sentient beings have Buddha-nature, is there anything that can obstruct it, so that they cannot attain Bodhi (enlightenment), and therefore do not need to cultivate?' Now it is explained that sentient beings have not yet attained Buddha-nature, so they need to cultivate. There are three points in the text. First, using the metaphor of emptiness to explain its rationality. Non-internal, non-external, and non-causal nature is its principle. Because Buddha-nature is not internal, it can only be attained through cultivation. Because Buddha-nature is not external, those who cultivate will surely attain it. Second, using the metaphor of wealth to explain its resultant nature, neither this nor that. Because Buddha-nature is not this, it can only be attained through cultivation. Because Buddha-nature is not that, those who cultivate will surely attain it. Third, using the metaphor of karma to explain its causal nature, neither internal nor external, neither existent nor nonexistent, etc. The meaning is the same as before.
In the initial metaphor, first is the metaphor, then the conclusion, revealing the Dharma. In delusion, there is no truth, which is called non-internal. Truth is inseparable from delusion, which is said to be non-external. Because it is non-internal, it can only be attained through cultivation. Because it is non-external, those who cultivate will surely attain it.
In the second section, first is the metaphor, then the conclusion. In the metaphor, like a person's wealth being in another place, it illustrates its not being 'here'. Although it is not visible, it highlights its not being 'there'. Among these, it is first revealed through a hypothetical question. 'Why' below is the explanation. In the conclusion, Buddha-nature is also like this, summarizing the previous wealth. Saying 'not here' summarizes 'being in another place'. Enlightenment will be in the present moment, so it is said to be 'not here'. Saying 'not there' summarizes 'I allow'. Using 'because it can be attained' below, it summarizes 'surely can be attained'.
In the third section, first is the metaphor, then the conclusion. In the metaphor, like sentient beings creating various karmas, whether good or bad, it gives an overall example. Below, it explains them separately. The sentences are divided into nine. First, non-internal and non-external. Karma has passed, and there is nothing within oneself, so it is said to be non-internal. It belongs to the person who created the karma, called non-external. Second, neither existent nor nonexistent. Karma has passed, and there is no Dharma body now.
故言非有。成在過去所以非無。三明非是本無今有。先造已竟故非本無今始有也。四明此業非無因出。由造故有故非無因。五非此作此受。現世造因來世方受。故非此作即此受也。六非此作彼受。非此人作他人受也。七非彼作彼受。由因作果。非果自作。故非彼作還彼受也。八非無作無受。由業作果故非無作。有果酬因故非無受。九明時節和合得果。下次合之。佛性如是合所造業。非本無今有合前第三。非內非外合前第一。非有非無合前第二。言非此者合前第五非此作此受言。非彼者合前第七非彼作彼受。非余來者合前第六非此作彼受。非無因緣合前第四非無因出。亦非一切眾生不見合前第八非無作無受。有菩薩下合前第九時合得果。初先正合。下重顯之。時謂十住顯前時也。修八聖等顯前因緣。爾時名見不名為作顯前得見。性出自古不從緣生。故唯名見下名作矣。
下次釋去下人上難。釋之如何。向前難言一闡提等有佛性故定得菩提。如彼磁石效能吸鐵何用修道。佛今答之。彰彼磁石自不吸鐵得緣方吸。佛性亦爾故須修道。文中先解磁石之喻。次約顯性。無明不能吸諸行下轉喻顯成。前中初先正明磁石自不吸鐵得緣方吸。如猛火下立喻助顯。下複合之。初中有二。一明磁石自不吸鐵。二異法下彰彼磁石得緣方
【現代漢語翻譯】 現代漢語譯本 因此說『非有』。成就於過去，所以『非無』。三是說明並非本來沒有現在才有。先前已經造作完畢，所以不是本來沒有現在才開始有的。四是說明此業不是沒有原因而產生。由於造作的緣故而有，所以不是沒有原因。五是說明不是『此作此受』。現世造因，來世才受果報。所以不是『此作』立即『此受』。六是說明不是『此作彼受』。不是這個人造作，另一個人承受。七是說明不是『彼作彼受』。由因產生果，不是果自己產生。所以不是『彼作』還『彼『受。八是說明不是『無作無受』。由於業的造作產生果報，所以不是『無作』。有果報來酬償因，所以不是『無受』。九是說明時節因緣和合才能得到果報。下次再合起來說明。佛性也是這樣和所造的業相結合。『非本無今有』，對應前面第三點。『非內非外』，對應前面第一點。『非有非無』，對應前面第二點。說『非此』，對應前面第五點『非此作此受』。說『非彼』，對應前面第七點『非彼作彼受』。『非余來』，對應前面第六點『非此作彼受』。『非無因緣』，對應前面第四點『非無因出』。『亦非一切眾生不見』，對應前面第八點『非無作無受』。『有菩薩下』，對應前面第九點時節和合才能得到果報。起初先是正式結合，下面再重複顯明它。時，指的是十住（Ten Abodes，菩薩修行十個階段的住所），顯明前面的時節。修八聖道（Eightfold Noble Path）等，顯明前面的因緣。這時稱為『見』，不稱為『作』，顯明前面說的『得見』。自性出自於古，不從因緣而生。所以只稱為『見』，下面才稱為『作』。
下次解釋去除下面的人向上面的提問。如何解釋呢？前面提問說，一闡提（Icchantika，斷善根的人）等有佛性，所以一定能得到菩提（Bodhi，覺悟）。就像磁石有吸鐵的效能，為什麼還要修行呢？佛現在回答這個問題。說明那磁石自己不能吸鐵，要得到因緣才能吸鐵。佛性也是這樣，所以需要修行。文中先解釋磁石的比喻。其次是約顯佛性。無明（Avidya，無知）不能吸引諸行（Samskara，業力）等，下面轉用比喻來顯明成就。前面之中，起初先是正式說明磁石自己不能吸鐵，要得到因緣才能吸鐵。『如猛火下』，立下比喻來幫助顯明。下面再結合起來說明。起初之中有二。一是說明磁石自己不能吸鐵。二是『異法下』，彰顯那磁石得到因緣才能吸鐵。
【English Translation】 English version Therefore, it is said to be 'not existent'. Its accomplishment lies in the past, so it is 'not non-existent'. Thirdly, it clarifies that it is not that it was originally non-existent and now exists. It was already created and completed before, so it is not that it was originally non-existent and only now begins to exist. Fourthly, it clarifies that this karma does not arise without a cause. It exists because of creation, so it is not without a cause. Fifthly, it clarifies that it is not 'this action, this suffering'. In this life, one creates the cause, and in the next life, one receives the result. So it is not that 'this action' immediately leads to 'this suffering'. Sixthly, it clarifies that it is not 'this action, that suffering'. It is not that this person creates the action and another person receives the suffering. Seventhly, it clarifies that it is not 'that action, that suffering'. The cause produces the result, not the result producing itself. So it is not that 'that action' returns to 'that suffering'. Eighthly, it clarifies that it is not 'no action, no suffering'. Because the action of karma produces the result, it is not 'no action'. There is a result to repay the cause, so it is not 'no suffering'. Ninthly, it clarifies that the harmony of time and conditions is needed to obtain the result. It will be combined and explained next time. Buddha-nature is also combined with the karma created in this way. 'Not originally non-existent, now existent' corresponds to the third point mentioned earlier. 'Not internal, not external' corresponds to the first point mentioned earlier. 'Not existent, not non-existent' corresponds to the second point mentioned earlier. Saying 'not this' corresponds to the fifth point mentioned earlier, 'not this action, this suffering'. Saying 'not that' corresponds to the seventh point mentioned earlier, 'not that action, that suffering'. 'Not coming from elsewhere' corresponds to the sixth point mentioned earlier, 'not this action, that suffering'. 'Not without cause and condition' corresponds to the fourth point mentioned earlier, 'not arising without a cause'. 'Also, not unseen by all sentient beings' corresponds to the eighth point mentioned earlier, 'not no action, no suffering'. 'When Bodhisattvas...' corresponds to the ninth point mentioned earlier, the harmony of time and conditions is needed to obtain the result. Initially, it is formally combined first, and then it is repeatedly clarified below. Time refers to the Ten Abodes (Ten Abodes, residences of the ten stages of Bodhisattva practice), clarifying the time mentioned earlier. Cultivating the Eightfold Noble Path (Eightfold Noble Path) etc., clarifies the conditions mentioned earlier. At this time, it is called 'seeing', not called 'doing', clarifying the 'attainment of seeing' mentioned earlier. Self-nature comes from ancient times and does not arise from conditions. So it is only called 'seeing', and below it is called 'doing'.
Next time, explain and remove the questions from the people below to those above. How to explain it? The previous question said that Icchantikas (Icchantika, those who have severed their roots of goodness) etc. have Buddha-nature, so they will definitely attain Bodhi (Bodhi, enlightenment). Just like a magnet has the property of attracting iron, why is it necessary to cultivate? The Buddha now answers this question. It explains that the magnet itself cannot attract iron; it needs to obtain conditions to attract iron. Buddha-nature is also like this, so it is necessary to cultivate. The text first explains the metaphor of the magnet. Secondly, it is about revealing Buddha-nature. Ignorance (Avidya, ignorance) cannot attract karmic formations (Samskara, karmic forces) etc. Below, the metaphor is transformed to clarify the accomplishment. In the preceding part, it is formally clarified first that the magnet itself cannot attract iron; it needs to obtain conditions to attract iron. 'Like fierce fire...' establishes a metaphor to help clarify. Below, it is combined and explained again. In the beginning, there are two points. One is to clarify that the magnet itself cannot attract iron. The second is 'Different Dharma below', highlighting that the magnet needs to obtain conditions to attract iron.
吸。就初段中汝言如石是義不然牒以直非。此言略少。若具應云汝言佛性如彼磁石自能吸鐵是義不然。何以故下釋以顯非。先自徴責。我以何故道汝不然。下對釋之。石不吸鐵為是言非。者何以下釋顯不吸。先為徴問。熟見吸鐵所以言不。故下釋之。石無心業欲吸彼鐵為是言不。
就後段中正明磁石得緣方吸。兼舉無緣不吸顯之。文中初言異法有故異法出生正明磁石得緣方吸。異法無故異法滅壞兼辨慈石無緣不吸。無有作者就向初句明吸無心。無有壞者就向後句明不吸無心。言異法有異法生者。法別有三。一石。二鐵。三別須人時石就鐵。于中石鐵兩事相望。亦得宣說異有異生。石鐵兩別俱名異法。良以彼鐵異法有故慈石異法出生吸義。三法相望。亦得宣說異有異生。人石兩殊俱名異法。良以彼人異法有故磁石異法出生吸義。異法無故異法滅壞準前可知。
喻中有六。初言如火喻前慈石。不能焚薪喻不吸鐵。亦以無心故言不焚。火出薪壞喻前異法有故出生。
第二喻中葵藿隨日還喻磁石。亦無敬等喻不吸鐵。異法性等喻前異有異法出生。余喻及合文皆可知。性同前喻。故言如是離緣不能吸得菩提轉喻顯中無明不能吸諸行者離緣不生。余亦如是。亦得名為無明緣行得緣能生余亦如是。此理恒定故言有
【現代漢語翻譯】 現代漢語譯本：
吸。關於你最初的論斷中，說『如石頭能吸鐵』，這個觀點是不對的，直接否定它。這裡說法略有省略。如果完整地說，應該是『你說佛性就像磁石一樣，能自己吸鐵，這個觀點是不對的』。為什麼不對呢？下面解釋來表明它不對。先自我提問，『我為什麼要說你的觀點不對呢？』下面回答解釋，『石頭不吸鐵，這是對還是不對？』『為什麼這樣說呢？』下面解釋來表明它不吸鐵。先提出疑問，『誰見過石頭吸鐵，所以說它不吸鐵呢？』下面解釋，『石頭沒有心識和行為，它想要吸鐵嗎？這是對還是不對？』
在後面的段落中，明確說明磁石要得到因緣才能吸鐵，同時也舉例說明沒有因緣就不能吸鐵。文中一開始說『異法有故異法出生』，明確說明磁石要得到因緣才能吸鐵。『異法無故異法滅壞』，也說明了磁石沒有因緣就不能吸鐵。『無有作者』，對應前面的句子，說明吸鐵沒有心識作用。『無有壞者』，對應後面的句子，說明不吸鐵也沒有心識作用。說到『異法有異法生』，法可以分為三種：一是石頭，二是鐵，三是需要人來把石頭靠近鐵。其中，石頭和鐵這兩件事相互關聯，也可以說成是『異有異生』。石頭和鐵是兩種不同的東西，都可以稱為『異法』。因為鐵這種『異法』存在，所以磁石這種『異法』才產生了吸鐵的作用。三種法相互關聯，也可以說成是『異有異生』。人和石頭是兩種不同的東西，都可以稱為『異法』。因為人這種『異法』存在，所以磁石這種『異法』才產生了吸鐵的作用。『異法無故異法滅壞』，可以參照前面的解釋來理解。
比喻中有六種。一開始說『如火』，比喻前面的磁石。『不能焚薪』，比喻不吸鐵。也因為沒有心識作用，所以說『不焚』。『火出薪壞』，比喻前面的『異法有故出生』。
第二個比喻中，『葵藿隨日還』，比喻磁石。『亦無敬等』，比喻不吸鐵。『異法性等』，比喻前面的『異有異法出生』。其餘的比喻和總結都可以參照理解。性質和前面的比喻相同，所以說『如是離緣不能吸』，用菩提來比喻，說明無明不能吸取諸行，也就是離開因緣就不能產生。其餘的也一樣。也可以說成是『無明緣行』，得到因緣就能產生，其餘的也一樣。這個道理是恒定不變的，所以說『有』。
【English Translation】 English version:
Suction. Regarding your initial statement that 'like a stone can attract iron,' this view is incorrect, directly negate it. This statement is slightly abbreviated. If stated fully, it should be 'You say that Buddha-nature is like a magnet, able to attract iron by itself, this view is incorrect.' Why is it incorrect? The following explanation demonstrates its incorrectness. First, self-questioning, 'Why do I say your view is incorrect?' The following answers and explains, 'A stone does not attract iron, is this correct or incorrect?' 'Why say this?' The following explanation demonstrates that it does not attract iron. First, pose the question, 'Who has seen a stone attract iron, so it is said that it does not attract iron?' The following explains, 'The stone has no mind or action, does it want to attract iron? Is this correct or incorrect?'
In the later paragraphs, it is clearly stated that a magnet must obtain conditions to attract iron, and examples are given to show that without conditions, it cannot attract iron. The text begins by saying 'Different dharmas exist, therefore different dharmas arise,' clearly stating that a magnet must obtain conditions to attract iron. 'Different dharmas do not exist, therefore different dharmas cease,' also illustrating that a magnet cannot attract iron without conditions. 'There is no maker,' corresponding to the previous sentence, indicating that attracting iron has no mental activity. 'There is no destroyer,' corresponding to the following sentence, indicating that not attracting iron also has no mental activity. Speaking of 'Different dharmas exist, therefore different dharmas arise,' dharmas can be divided into three types: one is the stone (magnet), two is the iron, and three is the need for a person to bring the stone close to the iron. Among them, the stone and iron are related to each other, and it can also be said that 'different existence leads to different arising.' Stone and iron are two different things, both of which can be called 'different dharmas.' Because the 'different dharma' of iron exists, the 'different dharma' of the magnet produces the action of attracting iron. The three dharmas are related to each other, and it can also be said that 'different existence leads to different arising.' People and stones are two different things, both of which can be called 'different dharmas.' Because the 'different dharma' of people exists, the 'different dharma' of the magnet produces the action of attracting iron. 'Different dharmas do not exist, therefore different dharmas cease,' can be understood by referring to the previous explanation.
There are six metaphors. The beginning says 'like fire,' which is a metaphor for the magnet mentioned earlier. 'Cannot burn firewood,' is a metaphor for not attracting iron. Also, because there is no mental activity, it is said 'does not burn.' 'Fire comes out, firewood is destroyed,' is a metaphor for the previous 'different dharmas exist, therefore arising.'
In the second metaphor, 'sunflower follows the sun,' is a metaphor for the magnet. 'Also no respect, etc.,' is a metaphor for not attracting iron. 'Different dharma nature, etc.,' is a metaphor for the previous 'different existence leads to different arising.' The remaining metaphors and summaries can be understood by referring to them. The nature is the same as the previous metaphor, so it is said 'thus, without conditions, it cannot attract,' using Bodhi as a metaphor, illustrating that ignorance cannot attract actions, that is, it cannot arise without conditions. The rest is the same. It can also be said that 'ignorance conditions actions,' obtaining conditions can produce, and the rest is the same. This principle is constant, so it is said 'exists.'
佛無佛常住。上來第一對破后執明須修道。
自下第二對破初執明無定性住眾生中。于中先明性之體狀。若諸眾生了佛性下勸修趣入。前中有四。一破佛性住眾生中。二如四大下破眾生中定有佛性。三如王告下對前第一廣明佛性不即不離。四如來常住即名我下對前第二廣明眾生不有不無。
初中若言性住生中舉前所執。前說一切眾生有性名住生中。常無住下就以破之。初先法說次喻后合。法中初言常法無住辨正道理。若住無常破邪顯正。喻中有六。初舉十二因緣為喻。如十二緣無定住處顯前無住。若有住下顯前有住即是無常。問曰因緣是眾生體云何無住複名常乎。釋言從人就事以論。緣實有住不得言常。廢人泛論十二因緣相生之理無所定屬故無住處。相生理定未曾暫無故名為常。二舉如來法身為喻。三舉法界。四舉法入。五舉法陰。此亦泛論陰界入法名法界等。六舉虛空。佛性下合。
自下第二破眾生中。定有佛性明諸眾生當得名有。非謂身中已有果體。文中有二。一明佛性時至則現。二一切生不退性下明諸眾生定得名有。前中先喻。下約顯法。法喻如何。如彼四大堅濕暖等無心相異而體各別法性自爾。喻明佛性無心欲出時至則現法性自爾。喻中四大舉其喻事。次辨喻相。造色功齊名力均等。力雖
【現代漢語翻譯】 現代漢語譯本 佛性不在佛，也不在非佛處常住。上面第一對破除對『后得智』的執著，闡明必須修道。 從下面第二對開始，破除對『初始執著』的執著，闡明佛性沒有固定的自性，而是存在於眾生之中。其中，首先闡明佛性的體性和狀態。如果所有眾生都瞭解佛性（了佛性下），就勸導他們修行並趣入。前面有四個部分：一，破除佛性住在眾生之中的觀點；二，如同四大（如四大下），破除眾生之中一定有佛性的觀點；三，如同國王告知（如王告下），針對前面的第一點，廣泛闡明佛性不即不離；四，如來常住即名為我（如來常住即名我下），針對前面的第二點，廣泛闡明眾生不有不無。 在第一部分中，如果說佛性住在眾生之中（若言性住生中），這是舉出前面所執著的觀點。前面說一切眾生都有佛性，名為住在眾生之中。常無住下，就用這個來破除它。首先是法說，然後是比喻，最後是總結。在法說中，首先說常法無住，辨明正確的道理。如果住在無常中（若住無常），就是破除邪見，顯明正見。比喻中有六個：一，舉十二因緣作為比喻。如同十二因緣沒有固定的住處（如十二緣無定住處），顯明前面的無住。如果有所住（若有住下），顯明前面的有所住就是無常。問：因緣是眾生的本體，為什麼說無住又名為常呢？解釋說：從人和事來論述。因緣實際上是有住的，不能說是常。拋開人，泛泛地論述十二因緣相生的道理，沒有固定的歸屬，所以沒有住處。相生的道理是確定的，未曾有片刻的間斷，所以名為常。二，舉如來的法身作為比喻。三，舉法界。四，舉法入。五，舉法陰。這也是泛泛地論述陰、界、入、法，名為法界等。六，舉虛空。佛性下，是總結。 從下面第二部分開始，破除眾生之中一定有佛性的觀點，闡明所有眾生將來都能獲得，名為有，而不是說身體中已經有了果體的存在。文中有兩個部分：一，闡明佛性時機成熟就會顯現；二，一切眾生不退性下，闡明所有眾生一定能獲得，名為有。在第一部分中，先是比喻，然後是闡明法理。法理和比喻是怎樣的呢？如同四大（如彼四大），堅、濕、暖等沒有心識上的差異，而本體各自不同，法性自然也是如此。比喻闡明佛性沒有刻意想要出現的心，時機成熟就會顯現，法性自然也是如此。比喻中，四大是舉出比喻的事物。其次是辨別比喻的相狀。造色的功用相同，名和力也均等。力雖然...
【English Translation】 English version Buddha-nature does not permanently reside in the Buddha or the non-Buddha. The first pair above refutes the attachment to 'posterior wisdom' (后得智, hòudézhì), clarifying the need to cultivate the path. Starting from the second pair below, it refutes the attachment to 'initial clinging' (初始執著, chūshǐ zhízhuó), clarifying that Buddha-nature has no fixed self-nature but exists within sentient beings. Among these, it first clarifies the substance and state of Buddha-nature. If all sentient beings understand Buddha-nature (了佛性下, liǎo fóxìng xià), they are encouraged to cultivate and enter. There are four parts in the preceding section: first, refuting the view that Buddha-nature resides within sentient beings; second, like the four great elements (如四大下, rú sì dà xià), refuting the view that Buddha-nature definitely exists within sentient beings; third, like the king's announcement (如王告下, rú wáng gào xià), extensively clarifying that Buddha-nature is neither identical nor separate, addressing the first point above; fourth, 'Tathagata's permanence is named 'I'' (如來常住即名我下, Rúlái chángzhù jí míng wǒ xià), extensively clarifying that sentient beings are neither existent nor non-existent, addressing the second point above. In the first part, if it is said that Buddha-nature resides within sentient beings (若言性住生中, ruò yán xìng zhù shēng zhōng), this is citing the previously held view. It was previously said that all sentient beings have Buddha-nature, named residing within sentient beings. 'Permanently without abiding' (常無住下, cháng wú zhù xià) is used to refute this. First is the Dharma explanation, then the analogy, and finally the summary. In the Dharma explanation, it first says that the permanent Dharma is without abiding, distinguishing the correct principle. If residing in impermanence (若住無常, ruò zhù wúcháng), it is refuting the wrong view and revealing the right view. There are six analogies: first, citing the twelve links of dependent origination (十二因緣, shí'èr yīnyuán) as an analogy. Like the twelve links of dependent origination having no fixed dwelling place (如十二緣無定住處, rú shí'èr yuán wú dìng zhùchù), revealing the preceding non-abiding. If there is abiding (若有住下, ruò yǒu zhù xià), revealing that the preceding abiding is impermanence. Question: Dependent origination is the substance of sentient beings, why is it said to be non-abiding and also named permanent? Explanation: It is discussed from the perspective of people and events. Dependent origination actually has abiding, and cannot be said to be permanent. Setting aside people, generally discussing the principle of the arising of the twelve links of dependent origination, there is no fixed belonging, so there is no dwelling place. The principle of arising is definite, never ceasing for a moment, so it is named permanent. Second, citing the Dharmakaya (法身, fǎshēn) of the Tathagata as an analogy. Third, citing the Dharmadhatu (法界, fǎjiè). Fourth, citing the Dharma-entry (法入, fǎrù). Fifth, citing the Dharma-skandha (法陰, fǎyīn). This is also generally discussing the skandhas, realms, entries, and dharmas, named Dharmadhatu, etc. Sixth, citing emptiness. 'Buddha-nature below' (佛性下, fóxìng xià) is the summary. Starting from the second part below, it refutes the view that Buddha-nature definitely exists within sentient beings, clarifying that all sentient beings will obtain it in the future, named existent, not saying that the fruit-body already exists within the body. There are two parts in the text: first, clarifying that Buddha-nature will appear when the time is ripe; second, 'All sentient beings do not regress in nature' (一切生不退性下, yīqiè shēng bù tuì xìng xià), clarifying that all sentient beings will definitely obtain it, named existent. In the first part, first is the analogy, then the clarification of the Dharma principle. What are the Dharma principle and the analogy like? Like the four great elements (如彼四大, rú bǐ sì dà), solidity, moisture, warmth, etc., have no mental differences, but their substances are different, and Dharma-nature is naturally like this. The analogy clarifies that Buddha-nature has no intentional desire to appear, it will appear when the time is ripe, and Dharma-nature is naturally like this. In the analogy, the four great elements are cited as the things of the analogy. Next is distinguishing the characteristics of the analogy. The functions of creating form are the same, and the names and strengths are also equal. Although the strength...
均等體性各異故有堅濕暖動之別。所造各異故有赤白黃黑之殊。下總釋之。而是四大亦無業者無有心業欲相別異。異法界故不相似者四大不同名異法界。故令堅等各不相似。佛性亦爾合前四大。異法界故時至現者合異法界各不相似。佛性異彼兔角之無。是故眾生修道時至即便顯現。又復妄法修至則滅。佛性異彼修至則現名異法界。
自下第二具以五義說眾生有。一明眾生無有退滅佛性之理故名為有。此句約就先際以說。二阿毗跋致故名為有。阿毗跋致此名不退。證得之時永無退轉故知定有。此句約就中際以說。下三約就后際以說。于中初言以當有故名為有者。解有兩義一方便果當生名有。二性凈果當顯名有。以現眾生常定得果故說其有。此句是總。下二是別。以定得者據方便果。以現有因故當定得。以定見者望性凈果。以現有因故當定見。是故下結。
自下第三廣明佛性不即不離。先喻次合。有難下者。下重分別。喻中有六。一如來說經顯性示人喻。王喻如來。臣喻此經。像喻佛性盲喻眾生。佛以音聲顯說經法名告一臣。說經顯性以示眾生名牽一象以示眾盲。二爾時臣下經法顯性喻。經為聖說名受王敕。令人共讀名集眾盲。顯性令知名以象示。三時彼盲下眾生知性喻。想心攀緣名以手觸。四臣還自下化法
【現代漢語翻譯】 現代漢語譯本： 均等體性（Sameness of essence）因各自不同，所以有堅硬、潮濕、溫暖、流動的區別。所造之物因各自不同，所以有赤、白、黃、黑的差異。下面總括解釋：這四大（地、水、火、風）也沒有作業，沒有心業和慾望的差別。因為法界（Dharma-dhatu）不同，所以不相似，四大（地、水、火、風）不同，名稱和法界（Dharma-dhatu）各異，所以使得堅硬等各自不相似。佛性（Buddha-nature）也是如此，與前面的四大（地、水、火、風）結合，因為法界（Dharma-dhatu）不同，時機成熟時顯現，與不同的法界（Dharma-dhatu）結合，各自不相似。佛性（Buddha-nature）不同於兔角（rabbit horn）的虛無。因此，眾生修道時機成熟時，佛性（Buddha-nature）就會顯現。而且虛妄之法修習到極致就會滅亡，佛性（Buddha-nature）不同於虛妄之法，修習到極致就會顯現，這叫做異法界（different Dharma-dhatu）。
下面第二部分，具體用五種意義來說明眾生具有佛性（Buddha-nature）。第一，說明眾生沒有退滅佛性（Buddha-nature）的道理，所以稱為有。這句話是就先際（past limit）來說的。第二，阿毗跋致（Avivartin）故名為有。阿毗跋致（Avivartin）的意思是不退轉。證得的時候永遠沒有退轉，所以知道必定有佛性（Buddha-nature）。這句話是就中際（present limit）來說的。下面三種是就后際（future limit）來說的。其中首先說『以當有故名為有』，解釋『有』有兩種意義：一是方便果（Upaya-phala）當生名為有，二是性凈果（Svabhavavisuddha-phala）當顯名為有。因為現在的眾生常常必定得到果報，所以說他們有佛性（Buddha-nature）。這句話是總說。下面兩種是別說。以『定得』來說，是根據方便果（Upaya-phala）。因為有現在的因，所以將來必定得到。以『定見』來說，是期望性凈果（Svabhavavisuddha-phala）。因為有現在的因，所以將來必定見到。所以下面總結。
下面第三部分，廣泛地說明佛性（Buddha-nature）不即不離。先用比喻，然後結合。有疑問的在下面。下面重新分別。比喻中有六種。一是如來說經顯性示人的比喻。國王比喻如來（Tathagata）。大臣比喻此經。大象比喻佛性（Buddha-nature），盲人比喻眾生。佛用音聲顯說經法，叫做告訴一位大臣。說經顯性以示眾生，叫做牽一頭大象來給一群盲人看。二是當時大臣通過經法顯現佛性的比喻。經書被聖人宣說，叫做接受國王的命令。讓人一起誦讀，叫做聚集眾盲。顯現佛性讓人知道，叫做用大象來展示。三是當時那些盲人，通過眾生認知佛性的比喻。想心攀緣，叫做用手觸控。四是臣還自下化法
【English Translation】 English version: Because of the differences in their inherent nature (Sameness of essence), there are distinctions of hardness, wetness, warmth, and movement. Because of the differences in what is created, there are variations of red, white, yellow, and black. The following is a general explanation: These four great elements (earth, water, fire, wind) also have no activity, no differences in mental activity or desires. Because the Dharma-dhatu (Dharma-realm) is different, they are dissimilar; the four great elements (earth, water, fire, wind) are different, their names and Dharma-dhatu (Dharma-realm) are distinct, thus causing hardness, etc., to be dissimilar. Buddha-nature (Buddha-dhatu) is also like this, combined with the preceding four great elements (earth, water, fire, wind), because the Dharma-dhatu (Dharma-realm) is different, it manifests when the time is right, combined with different Dharma-dhatu (Dharma-realms), each is dissimilar. Buddha-nature (Buddha-dhatu) is different from the non-existence of a rabbit's horn. Therefore, when sentient beings cultivate the Way and the time is right, Buddha-nature (Buddha-dhatu) will manifest. Moreover, false dharmas are extinguished when cultivation reaches its peak, Buddha-nature (Buddha-dhatu) is different from false dharmas, it manifests when cultivation reaches its peak, this is called different Dharma-dhatu (Dharma-realm).
The second part below specifically uses five meanings to explain that sentient beings possess Buddha-nature (Buddha-dhatu). First, it explains that there is no reason for sentient beings to regress or extinguish Buddha-nature (Buddha-dhatu), therefore it is called 'having'. This sentence is spoken in terms of the past limit. Second, because of Avivartin (non-retrogression), it is called 'having'. Avivartin means non-regression. When it is attained, there is no regression forever, so it is known to definitely exist. This sentence is spoken in terms of the present limit. The following three are spoken in terms of the future limit. Among them, the first says 'because of what will be, it is called having', explaining 'having' in two meanings: one is that the Upaya-phala (expedient fruit) will be born, called 'having', and the other is that the Svabhavavisuddha-phala (naturally pure fruit) will manifest, called 'having'. Because present sentient beings always certainly attain the fruit, it is said that they have Buddha-nature (Buddha-dhatu). This sentence is a general statement. The following two are specific statements. 'Certainly attaining' is based on the Upaya-phala (expedient fruit). Because there is a present cause, it will certainly be attained in the future. 'Certainly seeing' is in expectation of the Svabhavavisuddha-phala (naturally pure fruit). Because there is a present cause, it will certainly be seen in the future. Therefore, the following concludes.
The third part below extensively explains that Buddha-nature (Buddha-dhatu) is neither identical nor separate. First, there is a metaphor, then a combination. There are questions below. The following re-separates. There are six metaphors. First, the metaphor of the Tathagata (Thus Come One) speaking the sutra to reveal the nature and show it to people. The king is a metaphor for the Tathagata (Thus Come One). The minister is a metaphor for this sutra. The elephant is a metaphor for Buddha-nature (Buddha-dhatu), and the blind men are a metaphor for sentient beings. The Buddha uses sound to clearly speak the sutra, which is called telling a minister. Speaking the sutra to reveal the nature and show it to sentient beings is called leading an elephant to show it to a group of blind men. Second, the metaphor of the minister revealing Buddha-nature (Buddha-dhatu) through the sutra. The sutra is spoken by the sage, which is called receiving the king's command. Having people recite it together is called gathering the blind men. Revealing the nature to make it known is called using the elephant to show it. Third, the metaphor of those blind men at that time, through sentient beings recognizing Buddha-nature (Buddha-dhatu). The mind grasping and clinging is called touching with the hand. Fourth, the minister returns to transform the Dharma
被人反顯聖心喻。化顯聖心名為白王。顯性已訖名為示竟。五爾時王下如來檢問眾生異答喻。于中有四。一問見不。二答已見。三問見相。四答所見。各隨意解種種異答。六如彼眾盲不說象下不即不離喻。彼不說象明其不即亦非不說。離是無象彰其不離。
下次合之。王喻如來應正遍等合前第一。是諸眾生聞說已下超合第五。喻中所觸事別有八。閤中有六。五陰為五。五陰和合整合我人以為第六。就此六中皆初立性。何以下釋。釋中初法次喻后合。如彼盲人各各說下合前第六不即不離。先舉前喻。次合顯法。是故總結。是義云何。如彼麥性不離芽莖。乃至果實別有麥性名為不離。芽莖枝葉前後變改。麥性常定說為不即。性望六法其狀像此。然向說我濫同外道所說之我。故下辨異。外道說我實無有我並邪異正眾生我者即五陰等顯正異邪。于中初法下喻顯之。喻別有六。初之一喻別舉別合。后之五喻辨舉總合。
自下第四廣明眾生不有不無。初明不無。以當得故若我說色是佛性下彰其不有。陰非性故。前中初別。后總結之。別中八門。一說我為性。二說四無量以為佛性。三說信為性。四說極愛一子為性。五說第四根力為性。六說十二因緣為性。佛性名為十二因緣略以標舉。義如上解。何以下釋。以因緣故如來
【現代漢語翻譯】 現代漢語譯本： 被人反顯聖心喻。化顯聖心名為白王（指顯現聖潔之心的國王）。顯性已訖名為示竟（指顯現本性已經完成，名為示竟）。 五、爾時王下如來檢問眾生異答喻。于中有四：一問見不？二答已見。三問見相？四答所見。各隨意解，種種異答。 六、如彼眾盲不說象下不即不離喻。彼不說象明其不即，亦非不說，離是無象彰其不離。
下次合之。王喻如來應正遍等合前第一。是諸眾生聞說已下超合第五。喻中所觸事別有八。閤中有六。五陰（色、受、想、行、識）為五。五陰和合整合我人以為第六。就此六中皆初立性。何以下釋。釋中初法次喻后合。如彼盲人各各說下合前第六不即不離。先舉前喻。次合顯法。是故總結。是義云何？如彼麥性不離芽莖，乃至果實別有麥性名為不離。芽莖枝葉前後變改，麥性常定說為不即。性望六法其狀像此。然向說我濫同外道所說之我。故下辨異。外道說我實無有我並邪異正眾生我者即五陰等顯正異邪。于中初法下喻顯之。喻別有六。初之一喻別舉別合。后之五喻辨舉總合。
自下第四廣明眾生不有不無。初明不無。以當得故若我說色是佛性下彰其不有。陰非性故。前中初別。后總結之。別中八門。一說我為性。二說四無量心（慈、悲、喜、舍）以為佛性。三說信為性。四說極愛一子為性。五說第四根力（精進根、念根、定根、慧根，以及精進力、念力、定力、慧力）為性。六說十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）為性。佛性名為十二因緣略以標舉。義如上解。何以下釋。以因緣故如來
【English Translation】 English version: It is like a metaphor of the inverted manifestation of the sacred heart by others. Transforming and manifesting the sacred heart is called 'White King' (referring to a king who manifests a pure and sacred heart). The completion of manifesting the nature is called 'Demonstration Completed' (meaning the manifestation of the inherent nature is complete, named 'Shi Jing'). 5. Then, the Tathagata, under King's command, examines the metaphor of sentient beings' diverse answers. There are four aspects: First, asking 'Have you seen it?' Second, answering 'I have seen it.' Third, asking 'What is its appearance?' Fourth, answering 'What have you seen?' Each interprets according to their own understanding, resulting in various different answers. 6. It is like the metaphor of 'neither identical nor separate' under the blind men describing the elephant. Their inability to describe the elephant illustrates its non-identity, yet it is not a complete denial; the absence of the elephant signifies its non-separation.
Next, combine them. The king is a metaphor for the Tathagata, who is worthy of perfect enlightenment, etc., combining with the first point mentioned earlier. 'These sentient beings, having heard this,' onwards, surpasses and combines with the fifth point. There are eight distinct aspects touched upon in the metaphor. There are six aspects in the combination. The five skandhas (form, feeling, perception, mental formations, consciousness) are five. The integration of the five skandhas forms the self and others, which is the sixth. Within these six, the nature is initially established. What follows is the explanation. In the explanation, first the Dharma, then the metaphor, and finally the combination. 'Like those blind men each describing,' onwards, combines with the sixth point mentioned earlier, 'neither identical nor separate.' First, the previous metaphor is presented. Then, the manifested Dharma is combined. Therefore, it is concluded. What is the meaning of this? Like the nature of wheat, inseparable from the sprout, stem, and even the fruit, the distinct nature of wheat is called 'inseparable.' The sprout, stem, branches, and leaves undergo changes, but the nature of wheat remains constant, which is described as 'not identical.' The state of the nature resembles these six aspects. However, the previously mentioned 'self' is similar to the 'self' described by external paths. Therefore, the differences are distinguished below. External paths say that the self is real, but there is no self, and the self of heretics differs from the self of righteous sentient beings, which is the five skandhas, etc., showing the difference between righteousness and heresy. In this, the initial Dharma is illustrated by the metaphor below. There are six distinct metaphors. The first metaphor is separately presented and combined. The latter five metaphors are distinctly presented and generally combined.
From here onwards, the fourth section extensively clarifies that sentient beings are neither existent nor non-existent. First, it clarifies non-non-existence, because it is attainable. If I say that form is Buddha-nature, it demonstrates its non-existence, because the skandhas are not the nature. In the previous section, the initial part is distinct, and the latter part summarizes it. There are eight aspects in the distinct part. First, saying that the self is the nature. Second, saying that the four immeasurables (loving-kindness, compassion, joy, equanimity) are Buddha-nature. Third, saying that faith is the nature. Fourth, saying that extreme love for one's child is the nature. Fifth, saying that the fourth roots of good (roots of diligence, mindfulness, concentration, wisdom, and the powers of diligence, mindfulness, concentration, wisdom) are the nature. Sixth, saying that the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are the nature. Buddha-nature is briefly indicated by the name of the twelve links of dependent origination. The meaning is explained above. What follows is the explanation. Because of dependent origination, the Tathagata
常者。如來窮證十二緣體故得為常。證成佛常故名佛性。一切生下明諸眾生定有如是因緣實性名有佛性。此說因緣濫同生死十二緣相故下辨異。此十二緣即是佛性。性即如來。第七宣說四無礙智以為佛性。第八宣說頂三昧門以為佛性。
上來別論。如我上說種種法下總以結之。明前諸法當得名有。十二因緣是眾生體。云何說言當得名有。證會在當故名當得。非體在當。
前明非無。下顯非有。初先不說色陰為性。后類余陰。
上來分合合為第一明性體狀。下勸修證。若生了性則不須修反勸修證。十住修下順勸修證。于中有四。一明十住雖修少見。二況不修下以聖況凡明凡不見必須修道。三如文殊下彰彼文殊久修乃見。四云何下以大形小明小不見必須修道。
品初至此合為第一問答辨法。自下第二嘆經勸學。初先勸學。佛性不可思議已下嘆經殊勝。前中有三。一勸修生欲見佛性應自持經。二見有下勸供持人。三若有下舉經難聞令人敬學。
下嘆經中文別有三。一嘆人不思將以類經。二大涅槃經亦如是下辨經同人。三如大海下當法正嘆。就嘆人中位別有三。一就十信嘆其依經生信不思。二師子言云何不退菩薩已下就種性上嘆其依經起行不思。三菩薩了了知見無下就初地上嘆其依經成德不思
【現代漢語翻譯】 現代漢語譯本 『常』（Nitya）的含義是：如來徹底證悟十二因緣（Dvadasanga-pratityasamutpada）的真諦，因此獲得『常』的境界。證成佛陀是常住不變的，因此名為佛性（Buddha-dhatu）。一切眾生生來就明白所有眾生必定具有這樣的因緣實性，這被稱為具有佛性。上面所說的因緣容易與生死輪迴的十二因緣相混淆，因此下面要辨別它們的差異。這十二因緣就是佛性，佛性即是如來。第七部分宣說四無礙智（Catur-pratisamvit）作為佛性。第八部分宣說頂三昧門（Shikha-samadhi）作為佛性。
上面是分別論述。『如我上說種種法』以下是總括性的結論。說明前面所說的各種法應當被認為『有』。十二因緣是眾生的本體。為什麼說『當得名有』呢？因為證悟會在當下顯現，所以說是『當得』，而不是本體在當下。
前面說明『非無』，下面闡明『非有』。首先沒有說色陰（Rupa-skandha）是自性，後面以此類推其餘的陰（Skandha）。
上面是分和合，合為第一部分，說明自性的體狀。下面勸勉修行證悟。如果已經了悟自性，則不需要修行，這裡反過來勸勉修行證悟。『十住修』以下是順著勸勉修行證悟。其中有四點：第一，說明十住（Dasabhumi）菩薩即使修行也只能稍微見到佛性。第二，『況不修』以下是用聖人來比況凡夫，說明凡夫不能見到佛性，必須修道。第三，『如文殊』以下是彰顯文殊菩薩（Manjusri）經過長久的修行才見到佛性。第四，『云何』以下是用大的來比喻小的，說明小的不能見到佛性，必須修道。
本品開始到這裡合為第一部分，問答辨法。從下面開始是第二部分，讚歎經典，勸勉學習。首先勸勉學習。『佛性不可思議』以下是讚歎經典的殊勝。前面有三點：第一，勸勉修行，生起想要見到佛性的願望，應該自己受持經典。第二，『見有』以下是勸勉供養受持經典的人。第三，『若有』以下是說明經典難以聽聞，令人敬重學習。
下面讚歎經典，文中分別有三點：第一，讚歎人們不能思議，用人來比類經典。第二，『大涅槃經亦如是』以下是辨別經典與人的相同之處。第三，『如大海』以下是直接讚歎法。在讚歎人中，位別有三點：第一，就十信（Dasadhyasaya）位的菩薩讚歎他們依靠經典生起信心，不可思議。第二，『師子言云何不退菩薩』以下是就種性（Gotra）上讚歎他們依靠經典發起修行，不可思議。第三，『菩薩了了知見無』以下是就初地（Prathama-bhumi）菩薩讚歎他們依靠經典成就功德，不可思議。
【English Translation】 English version 『Nitya』 (常者, Constant): It means that the Tathagata (如來) thoroughly realizes the truth of the Twelve Links of Dependent Origination (十二緣體, Dvadasanga-pratityasamutpada), thereby attaining the state of 『Constancy』. Proving that the Buddha is constant and unchanging is called Buddha-nature (佛性, Buddha-dhatu). All beings are born understanding that all sentient beings definitely possess such a real nature of dependent origination, which is called having Buddha-nature. The above-mentioned dependent origination is easily confused with the Twelve Links of Dependent Origination in the cycle of birth and death, so the following will distinguish their differences. These Twelve Links of Dependent Origination are Buddha-nature, and Buddha-nature is the Tathagata. The seventh part expounds the Four Unimpeded Wisdoms (四無礙智, Catur-pratisamvit) as Buddha-nature. The eighth part expounds the Peak Samadhi (頂三昧門, Shikha-samadhi) as Buddha-nature.
The above is a separate discussion. 『As I said above, all kinds of dharmas』 below is a general conclusion. It explains that the various dharmas mentioned earlier should be considered 『existent』. The Twelve Links of Dependent Origination are the essence of sentient beings. Why is it said 『to be named existent』? Because enlightenment will manifest in the present moment, it is said 『to be named』, not that the essence is in the present moment.
The previous section clarified 『not non-existent』, and the following clarifies 『not existent』. First, it did not say that the Form Aggregate (色陰, Rupa-skandha) is the self-nature, and later it infers the same for the remaining Aggregates (陰, Skandha).
The above is dividing and combining, combining into the first part, explaining the nature of the essence. The following encourages cultivation and realization. If one has already realized the essence, then there is no need for cultivation, but here it conversely encourages cultivation and realization. 『The Ten Abodes cultivate』 below is in accordance with encouraging cultivation and realization. There are four points in it: First, it explains that even if the Bodhisattvas of the Ten Abodes (十住, Dasabhumi) cultivate, they can only slightly see the Buddha-nature. Second, 『How much more so if one does not cultivate』 below uses sages to compare ordinary people, explaining that ordinary people cannot see the Buddha-nature and must cultivate the path. Third, 『Like Manjusri』 below highlights that Manjusri Bodhisattva (文殊, Manjusri) saw the Buddha-nature after a long period of cultivation. Fourth, 『How』 below uses the large to compare the small, explaining that the small cannot see the Buddha-nature and must cultivate the path.
From the beginning of this chapter to here is combined as the first part, questioning and answering to distinguish the Dharma. From below is the second part, praising the sutra and encouraging learning. First, it encourages learning. 『Buddha-nature is inconceivable』 below praises the sutra's excellence. There are three points in the previous section: First, it encourages cultivation, giving rise to the desire to see Buddha-nature, and one should uphold the sutra oneself. Second, 『Seeing existence』 below encourages offering to those who uphold the sutra. Third, 『If there is』 below explains that the sutra is difficult to hear, making people respect and learn it.
Below, praising the sutra, there are three points in the text: First, it praises that people cannot conceive, using people to compare with the sutra. Second, 『The Great Nirvana Sutra is also like this』 below distinguishes the similarities between the sutra and people. Third, 『Like the great ocean』 below directly praises the Dharma. In praising people, there are three points: First, regarding the Bodhisattvas of the Ten Faiths (十信, Dasadhyasaya), it praises that they rely on the sutra to generate faith, which is inconceivable. Second, 『Lion's roar, how can non-retreating Bodhisattvas』 below praises that they rely on the sutra to initiate practice, which is inconceivable. Third, 『Bodhisattvas clearly know and see no』 below praises that they rely on the sutra to achieve merit, which is inconceivable.
。初中有三。一正嘆依經生信不思。二師子言下舉多不信成信不思。三善男下明經多益。現得聞者當必能信。初中五句。前四明其所信不思。后一彰其能信不思。此互相顯。就前四中初一明其佛性不思。第二明其三寶不思。三就前第一明諸眾生有性不思。四就前第二明其佛寶體德不思。以此經中所信之法故舉顯信。能信可知。
第二段中師子初言如佛所說能信不思述佛前言。是大眾下舉多不信成信不思。第三可知。
自下第二明種性上起行不思。文別有二。一明菩薩起行不退。二複次菩薩不可思下嘆其所行為不思議。前中師子先問起發。云何菩薩自知不退。下佛為辨先別後結別中初于無益苦中自試其心。為破苦下有益苦中自堅其心。益中有四。一與樂行中堅心不退。二為法下求法行中堅心不退。三為破一切眾生苦下救苦行中堅心不退。四修度下六攝善行中堅心不退。初段可知。第二段中初燃身求法堅心不退。複次菩薩具煩惱下余苦求法堅心不退。第三段中初救饑苦。后救病苦。前中先於余時救饑。于饑世下。饑饉劫時能救物饑。前余時中先總后別總中初明受身救物。雖受畜身終不造下辨定其因。于中初明不造新業。若未來下明用故業。先法次喻。過去惡業如鬼在身。悲願力故一切悉受。如以咒力鬼相悉現
。下合可知。問曰此等所受之身份段變易二種生中何生所攝。釋言分段以是有漏惡業果故。問曰。若此是分段者何故勝鬘說種性上為變易死。釋言種性以上菩薩有五種身。一法性身。如地持說六入殊勝無始法爾。二實報身。謂從先來修善所得。三應化身。依前起用。四變易身。所謂緣照無漏業果。五分段身。所謂三界有漏業果。五中初二是其真身。第三是應。於前真中有反易雜。於前應中有分段雜。彼勝鬘中言變易死據第四門。今言分段當第五門。不相乖背。上來總竟。受羆下別。救病苦中初明菩薩于病劫時能救病苦。若有眾生為鬼病下於余時中能救病苦。第四段中修善不退。文顯可知。上來別竟。
作是愿時名不退下總以結之。上來第一明種性上起行不退。
自下第二嘆其不思。複次不思總以標舉。何以下釋。釋有八番。文顯可知。
下明出世成德不思。初言菩薩了了知見無眾生等。內證平等名不思議。受後邊下八相巧化名不思議。初生兜率。文別有四。一總明菩薩生兜率天為不思議。二何以下解釋菩薩偏生所以。先問后解。勝故偏生。欲界中勝總以標舉。下別顯之。下天放逸上天闇鈍形對余天顯此報勝。修戒修施得上下身修施戒定得兜率者形對余天顯此勝。欲界亂地云何有定。此非八禪。欲界
地中唸佛三昧生彼天中。故言修定得兜率身。三毀呰下彰聖異凡。菩薩毀有終不造作兜率業等正明異凡。何以下釋。釋意如何。辨明菩薩一切處生皆得教化成就眾生非唯兜率。是故於彼不偏貪愛造業求生。四生兜率有三勝下辨勝過劣。于中有四。一明菩薩三事報勝。三深樂下明其因勝。問曰前說不造業生。今云何言有因勝乎。釋言不造有漏業生而有大悲願力為因故云因勝。三如是三事雖勝已下就前三事明清凈勝。他見不妒。自心不慢。四不造命下就前三事以顯勝相。
第二次明退來入胎。于中初明兜率退時大地振動。下以二義釋動所以。文顯可知。入胎住胎出胎可解。余略不論。
上來嘆人。大涅槃經亦復如是不可思者是第二段辨經同人。
如海已下是第三段當法正嘆。先喻次合。有難解者下重分別。喻中先舉。次列八名。下辨其相。一一之中各有三事。一眾生福力令海漸深易可趣入。二順風行從畔漸遠亦名漸深。三河水入中遂水漸進亦名漸深。余中二事文略不辨。
閤中初言。涅槃如是有八不思合初總也。次別合之。初門可知。第二門中初先就人以顯其深。后就說論深。人中初就如來明深。次就凡夫。后就二乘。二乘能得阿耨菩提是一不思。二乘之人心無煩惱身無住處而不名常是二不思。
【現代漢語翻譯】 現代漢語譯本 在地中修習唸佛三昧，可以往生到彼天（指西方極樂世界）。所以說修習禪定可以獲得兜率天的果報之身（指彌勒菩薩）。 三、『毀呰下彰聖異凡』是說通過貶低來彰顯聖者與凡夫的不同。菩薩即使貶低（五欲之樂），最終也不會造作兜率天的業等，這正是說明菩薩與凡夫的不同。 『何以下釋』，下面解釋什麼呢？解釋的意義是什麼呢？辨明菩薩在一切地方出生，都能教化成就眾生，並非只有在兜率天。因此，菩薩對於兜率天不會特別貪愛，造業求生。 四、『生兜率有三勝下辨勝過劣』，說明往生兜率天有三種殊勝之處，勝過其他地方。其中有四點：一、說明菩薩在三件事上的果報殊勝。『三深樂下明其因勝』，說明其原因殊勝。 問：前面說不造業而生，現在為什麼說有原因殊勝呢？解釋說：不是造作有漏之業而生，而是有大悲願力作為原因，所以說原因殊勝。三、『如是三事雖勝已下就前三事明清凈勝』，雖然這三件事殊勝，但下面就前面的三件事說明清凈殊勝。他人見了不會嫉妒，自己心中不會傲慢。四、『不造命下就前三事以顯勝相』，不造作殺生等惡業，就前面的三件事來顯示殊勝的相狀。
第二次說明從兜率天退下來入胎的情況。其中，首先說明從兜率天退下來時，大地會震動。下面用兩種意義解釋震動的原因。文義顯明，可以理解。入胎、住胎、出胎都可以解釋，其餘的就略過不談。
上面是讚歎人（指彌勒菩薩）。《大涅槃經》也是這樣不可思議，這是第二段，說明經與人相同。
『如海已下是第三段當法正嘆』，下面是第三段，正當讚歎佛法。先用比喻，然後結合實際。『有難解者下重分別』，如果有難以理解的地方，下面重新分別說明。比喻中先舉出大海，然後列出八個名稱。下面辨別它們的相狀。每一個名稱中各有三件事：一、眾生的福力使大海逐漸深廣，容易進入。二、順風行駛，從岸邊逐漸遠離，也叫做逐漸深廣。三、河水流入大海，隨著水流逐漸前進，也叫做逐漸深廣。其餘的兩個方面，文中省略不談。
『閤中初言。涅槃如是有八不思合初總也』，結合實際，首先說：涅槃也有八種不可思議，這是總的概括。其次分別結合。第一個方面可以理解。第二個方面中，首先就人來顯示其深奧，然後就說法來顯示其深奧。人中，首先就如來（Tathagata）說明其深奧，其次就凡夫，最後就二乘（聲聞和緣覺）。二乘能得到阿耨菩提（Anuttara-bodhi，無上正等正覺），這是一個不可思議。二乘人的心中沒有煩惱，身無住處，卻不被稱為常，這是第二個不可思議。
【English Translation】 English version By practicing the Samadhi (Samadhi, concentration) of reciting the Buddha's name in this world, one can be reborn in that heaven (referring to the Western Pure Land of Ultimate Bliss). Therefore, it is said that cultivating meditation can attain the reward body of Tushita Heaven (referring to Maitreya Bodhisattva). Third, 'Denigrating to highlight the difference between the holy and the ordinary' means that by belittling, the difference between the saints and ordinary people is highlighted. Even if a Bodhisattva denigrates (the pleasures of the five desires), he will ultimately not create the karma of Tushita Heaven, which precisely illustrates the difference between Bodhisattvas and ordinary people. 'What does 'What follows explains' explain?' What is the meaning of the explanation? It clarifies that Bodhisattvas can teach and accomplish sentient beings wherever they are born, not only in Tushita Heaven. Therefore, Bodhisattvas do not have special attachment to Tushita Heaven, creating karma to seek rebirth there. Fourth, 'Having three superiorities in Tushita rebirth distinguishes superiority from inferiority' explains that there are three superiorities in being reborn in Tushita Heaven, surpassing other places. Among them, there are four points: First, it explains the superior rewards of Bodhisattvas in three matters. 'The three deep joys below explain the superiority of its cause,' explaining the superiority of its cause. Question: Earlier it was said that one is born without creating karma, so why is it now said that there is a superior cause? The explanation is: one is not born by creating defiled karma, but rather has the power of great compassion and vows as the cause, so it is said that the cause is superior. Third, 'Although these three matters are superior, the following explains the purity of the previous three matters,' although these three matters are superior, the following explains the purity of the previous three matters. Others will not be jealous when they see it, and one's own mind will not be arrogant. Fourth, 'Not creating life shows the superior aspect with the previous three matters,' not creating evil karma such as killing, the superior aspect is shown with the previous three matters.
The second time explains the situation of descending from Tushita Heaven to enter the womb. Among them, first it is explained that when descending from Tushita Heaven, the earth will shake. Below, the reason for the shaking is explained with two meanings. The meaning of the text is clear and can be understood. Entering the womb, staying in the womb, and leaving the womb can all be explained, and the rest will be omitted.
The above is praising a person (referring to Maitreya Bodhisattva). The Nirvana Sutra is also so inconceivable, this is the second section, explaining that the sutra is the same as the person.
'Like the sea below is the third section, properly praising the Dharma,' below is the third section, properly praising the Buddha's teachings. First use a metaphor, then combine it with reality. 'If there are difficult to understand parts, the following re-separates,' if there are difficult to understand parts, the following re-separates and explains. In the metaphor, first mention the sea, then list eight names. Below, distinguish their appearances. Each name has three things: First, the blessings of sentient beings make the sea gradually deeper and easier to enter. Second, sailing with the wind, gradually moving away from the shore, is also called gradually deeper. Third, river water flows into the sea, gradually advancing with the water flow, is also called gradually deeper. The other two aspects are omitted in the text.
'Combining the middle words. Nirvana has eight inconceivable combinations, the first is also general,' combining with reality, first say: Nirvana also has eight inconceivable things, this is a general summary. Secondly, combine them separately. The first aspect can be understood. In the second aspect, first show its profundity with people, then show its profundity with the Dharma. Among people, first explain its profundity with the Tathagata (Tathagata), then with ordinary people, and finally with the two vehicles (Shravakas and Pratyekabuddhas). The two vehicles can attain Anuttara-bodhi (Anuttara-bodhi, unsurpassed perfect enlightenment), this is an inconceivable thing. The minds of the two vehicles have no afflictions, and their bodies have no dwelling place, but they are not called constant, this is the second inconceivable thing.
下就說中辨法眾多不可具論。余文可解。
是故此經如海總結。
前喻。次合。下重顯之。師子先問。若言如來不生不滅名為深者牒佛向前合喻之言。有四生下約之為問。問意如何。前說如來無生無滅便無生縛。既無生縛于生自在。何故於彼四生之中不受化生乃受胎生。于中初先總舉四生次列其名。義如別章。后就人辨。下約設難。佛得自在何因緣故不受化生。下佛答之。一切眾生四生所生簡凡異聖。得聖法已不得如本。卵生濕生辨聖異凡。此釋如來無下二生。劫初已下解不化生。有八複次。一明如來劫初不出故不化生。何故不出。劫初眾生煩惱未發又無道器。二明如來托勝通法故不化生。生處尊勝凡所說法人皆信故。三為教人孝養之業故不化生。是義云何。化生之人無父無母。知復云何教人敬養。于中初言父作子業子作父業子作父業泛舉世事。父必作于養子之業。子必作于敬父之業。如來世尊若受化下明已須同反以論之。文相可知。四假親護法故不化生。先舉二數。次列兩名。下辨。后結。辨中先順后反可知。五居尊息慢故不化生。是義云何。佛生王種破諸眾生恃性憍憍。六受胎息謗故不化生。是義云何。佛親圓具世尚言幻何況全無。七為殘身留益世間故不化生。是義云何。夫化生者身必化滅無復殘形
【現代漢語翻譯】 現代漢語譯本： 關於辨別方法，其中種種，不可在此一一詳盡論述。其餘文句可以自行理解。
因此，這部經就像大海一樣，總結了所有要義。
前面是比喻，接著是合喻，下面是再次顯明。師子先提問：『如果說如來不生不滅，這被稱為深奧，』這是呼應佛陀之前所說的比喻之言。『有四生』以下是就此提出疑問。疑問的含義是什麼呢？前面說如來無生無滅，就沒有了生的束縛。既然沒有生的束縛，對於生就應該自在。為什麼在四生之中，不受化生，而受胎生呢？其中，首先總括四生，然後列出它們的名稱，意義如同其他章節所說。後面就人來辨析。下面是假設提問：佛陀得到自在，是什麼因緣而不受化生呢？下面是佛陀的回答：一切眾生由四生所生，這是爲了區分凡夫和聖人。得到聖法之後，就不能像原來那樣了。卵生和濕生是爲了辨別聖人和凡夫的不同。這裡解釋瞭如來不受下面兩種生。『劫初』以下解釋了不化生的原因。有八個『複次』（進一步說明）：一是說明如來不在劫初出現，所以不化生。為什麼不出現呢？因為劫初的眾生煩惱還沒有生髮，也沒有修道的根器。二是說明如來依託殊勝通達之法，所以不化生。因為出生的地方尊貴殊勝，凡是所說法，人們都相信。三是爲了教導人們孝養父母的行業，所以不化生。這是什麼意思呢？化生的人沒有父親和母親，又怎麼能教導人們敬養父母呢？其中，首先說『父親做兒子的事業，兒子做父親的事業』，這是泛指世間的事情。父親必定做養育兒子的事業，兒子必定做尊敬父親的事業。『如來世尊如果受化』以下說明已經需要用相同的道理反過來論述。文句的含義可以理解。四是爲了藉助親屬護持佛法，所以不化生。先舉出兩個數字，然後列出兩個名稱，下面是辨析，最後是總結。辨析中先順說，后反說，可以理解。五是爲了安住尊位，止息傲慢，所以不化生。這是什麼意思呢？佛陀出生在王族，是爲了破除眾生依仗天性的驕傲。六是受胎可以止息誹謗，所以不化生。這是什麼意思呢？佛陀親自圓滿具足，世人尚且說是幻化，更何況完全沒有父母呢？七是爲了留下殘餘之身，利益世間，所以不化生。這是什麼意思呢？化生的人，身體必定化滅，沒有殘餘的形體。
【English Translation】 English version: Regarding the methods of discernment, there are many that cannot be fully discussed here. The remaining sentences can be understood on your own.
Therefore, this sutra, like the ocean, summarizes all the essential meanings.
The beginning is a metaphor, followed by a combination of metaphors, and below is a re-emphasis. The lion first asks: 'If it is said that the Tathagata (如來, Thus Come One) neither arises nor ceases, this is called profound,' this is echoing the Buddha's (佛陀, enlightened one) previous metaphorical words. 'There are four births' below is a question based on this. What is the meaning of the question? It was said earlier that the Tathagata neither arises nor ceases, so there is no bondage of birth. Since there is no bondage of birth, one should be free with regard to birth. Why, among the four births, does he not accept transformation birth (化生), but accepts womb birth (胎生)? Among them, first, the four births are summarized, and then their names are listed, the meaning is as in other chapters. Later, it is analyzed in terms of people. Below is a hypothetical question: The Buddha attained freedom, what is the cause and condition for not accepting transformation birth? Below is the Buddha's answer: All sentient beings are born from the four births, this is to distinguish ordinary people from saints. After attaining the holy Dharma (法, teachings), one cannot be like the original. Egg-born (卵生) and moisture-born (濕生) are to distinguish the difference between saints and ordinary people. This explains that the Tathagata does not accept the following two births. 'The beginning of the kalpa (劫, cosmic cycle)' below explains the reason for not being transformation-born. There are eight 'furthermore' (複次, further explanations): One is to explain that the Tathagata does not appear at the beginning of the kalpa, so he is not transformation-born. Why does he not appear? Because the afflictions of sentient beings at the beginning of the kalpa have not yet arisen, and there is no vessel for cultivating the path. Second, it is explained that the Tathagata relies on the superior and comprehensive Dharma, so he is not transformation-born. Because the place of birth is noble and superior, and people believe in all the Dharma that is spoken. Third, it is to teach people the practice of filial piety to parents, so he is not transformation-born. What does this mean? A transformation-born person has no father or mother, so how can he teach people to respect and care for their parents? Among them, first it is said 'the father does the son's business, the son does the father's business,' this is a general reference to worldly affairs. The father must do the business of raising the son, and the son must do the business of respecting the father. 'If the Tathagata World-Honored One (世尊, Bhagavan) were to accept transformation' below explains that it is already necessary to use the same reasoning to argue in reverse. The meaning of the sentences can be understood. Fourth, it is to use relatives to protect the Dharma, so he is not transformation-born. First, two numbers are given, and then two names are listed, below is the analysis, and finally the conclusion. In the analysis, first the direct statement, then the reverse statement, can be understood. Fifth, it is to dwell in a position of honor and to stop arrogance, so he is not transformation-born. What does this mean? The Buddha was born into a royal family in order to break the arrogance of sentient beings who rely on their nature. Sixth, being born from the womb can stop slander, so he is not transformation-born. What does this mean? The Buddha personally is perfectly complete, and the world still says it is illusory, let alone completely without parents? Seventh, it is to leave a remaining body to benefit the world, so he is not transformation-born. What does this mean? A transformation-born person, the body must be transformed and destroyed, with no remaining form.
何以益世。故不化生。八為同諸佛故不化生。是義云何。三世諸佛化胎眾生法皆胎生故佛同之。諸佛何故皆受胎生。義如前七。又為增長同生之力故受胎生。
自下第三師子荷恩領解讚歎。
迦葉品者學行有三。一隨緣造修向前五行十功德是。二舍相入證。師子品是。三證實成果亦名起用。此品論之。是義由於迦葉啟請而得宣唱。故就請人以顯章目名迦葉品。此品之中義意唯二。一舉化闡提彰佛德行。二舉佛德行明能化益一闡提義。故下文中讚歎此經名闡提杖。一闡提人因之得起。
文中有二。一明如來妙用善行能益闡提。二品末迦葉領解讚歎。前中有三。一答上問中眾生大依明佛身業。二迦葉白如來具足知諸根力是故能知一切生下答上問中兩足妙藥明佛口葉。三迦葉白斷三世因名斷善下答上問中今欲問陰而我無智如是甚深唯佛境界明佛意業。又答初問辨明如來為人物依為令闡提于佛生信。答第二問明佛所說法為妙藥為令闡提于佛教法舍謗生信。答第三問明佛智勝所知獨絕為令闡提于佛義法仰推成信。初中迦葉先問起發。前已問竟何勞更問。去問遙遠故須重問上下多然。此問與前有何差別。迦葉前者直為贊問。讚歎如來能為物依。今於此處具為兩問。一讚。二難。從初乃至作大藥王是其贊問。善星
【現代漢語翻譯】 現代漢語譯本 如何利益世間，所以不化生？因為與諸佛相同，所以不化生。這是什麼道理呢？三世諸佛教化胎生眾生，都以胎生方式出現，所以佛也與他們相同。諸佛為什麼都受胎生呢？道理如同前面第七條所說。又爲了增長與眾生相同的力量，所以受胎生。
下面第三部分是師子領受恩惠，理解並讚歎。
《迦葉品》的學習修行有三個方面：一是隨順因緣造作修行，即前面五行十功德；二是捨棄表相，進入證悟，即《師子品》的內容；三是證實成果，也稱為起用，本品討論的就是這個。這個意義是因為迦葉的請問而得以宣說，所以用請問者的名字來顯示章節的名稱，叫做《迦葉品》。這一品中的意義只有兩個：一是舉出度化一闡提（斷善根者）來彰顯佛的德行；二是舉出佛的德行來闡明能夠利益一闡提的意義。所以下面的經文中讚歎此經名為『一闡提杖』，一闡提人因此得以奮起。
文中分為兩部分：一是說明如來的妙用善行能夠利益一闡提；二是品末迦葉領會理解並讚歎。前面一部分又分為三點：一是回答前面問題中『眾生大依』，說明佛的身業；二是迦葉稟告如來具足知諸根力，所以能夠知曉一切眾生，回答前面問題中『兩足妙藥』，說明佛的口業；三是迦葉稟告斷三世因名為斷善，回答前面問題中『今欲問陰而我無智，如是甚深唯佛境界』，說明佛的意業。又回答第一個問題，辨明如來是眾生的依靠，是爲了讓一闡提對佛產生信心。回答第二個問題，說明佛所說法是妙藥，是爲了讓一闡提對佛教法捨棄誹謗，產生信心。回答第三個問題，說明佛的智慧殊勝，所知獨一無二，是爲了讓一闡提對佛的義理教法仰慕推崇，成就信心。最初的部分，迦葉先提問引發。前面已經問過了，為什麼還要再問？因為前面的提問時間久遠，所以需要重新提問，上下經文大多如此。這個提問與前面的提問有什麼差別？迦葉前面只是爲了讚歎而提問，讚歎如來能夠成為眾生的依靠。現在在這裡，具備兩個提問：一是讚歎，二是詰難。從最初乃至『作大藥王』，是他的讚歎提問。善星（比丘名，以惡見著稱）
【English Translation】 English version How does one benefit the world, and therefore not be born through transformation? Because it is the same as all Buddhas, therefore not born through transformation. What is the meaning of this? The Buddhas of the three times teach sentient beings born from the womb, and all appear through womb birth, so the Buddha is the same as them. Why do all Buddhas receive womb birth? The reason is as stated in the previous seventh point. Also, in order to increase the power of being the same as sentient beings, one receives womb birth.
The third part below is Śīla receiving grace, understanding and praising.
The study and practice of the 'Kāśyapa Chapter' has three aspects: first, to cultivate and practice according to conditions, which are the ten merits of the previous five practices; second, to abandon appearances and enter realization, which is the content of the 'Śīla Chapter'; third, to verify the results, also known as putting into use, which is what this chapter discusses. This meaning is proclaimed because of Kāśyapa's request, so the name of the chapter is shown by the name of the requester, called the 'Kāśyapa Chapter'. There are only two meanings in this chapter: one is to cite the transformation of Icchantikas (those who have severed their roots of goodness) to highlight the Buddha's virtues; the other is to cite the Buddha's virtues to clarify the meaning of being able to benefit Icchantikas. Therefore, the following scriptures praise this sutra as the 'Icchantika Staff', and Icchantikas can rise up because of it.
The text is divided into two parts: one is to explain that the Tathāgata's wonderful functions and good deeds can benefit Icchantikas; the other is that at the end of the chapter, Kāśyapa understands and praises. The first part is divided into three points: first, to answer the previous question 'great reliance of sentient beings', explaining the Buddha's body karma; second, Kāśyapa reports that the Tathāgata is fully aware of the powers of the faculties, so he can know all sentient beings, answering the previous question 'wonderful medicine of the two-legged', explaining the Buddha's mouth karma; third, Kāśyapa reports that cutting off the causes of the three times is called cutting off goodness, answering the previous question 'now I want to ask about the skandhas, but I have no wisdom, so profound is only the Buddha's realm', explaining the Buddha's mind karma. Also, answering the first question, clarifying that the Tathāgata is the reliance of sentient beings, is to make Icchantikas have faith in the Buddha. Answering the second question, explaining that the Dharma spoken by the Buddha is a wonderful medicine, is to make Icchantikas abandon slander and have faith in the Buddha's Dharma. Answering the third question, explaining that the Buddha's wisdom is supreme and his knowledge is unique, is to make Icchantikas admire and praise the Buddha's Dharma, and achieve faith. In the initial part, Kāśyapa first asks to initiate. Why ask again when it has already been asked before? Because the previous question was a long time ago, it needs to be asked again, and most of the upper and lower scriptures are like this. What is the difference between this question and the previous question? Kāśyapa previously asked only to praise, praising the Tathāgata for being able to become the reliance of sentient beings. Now here, there are two questions: one is praise, and the other is questioning. From the beginning to 'making a great medicine king', is his praise question. Śubhākara (name of a bhikṣu, known for his evil views)
是佛菩薩子下是其難問。迦葉前者何不即難至此方為。前者若舉善星為難言辭浮廣不成偈義。故前不難。由前不難此須為之。此中何不望直為難先為贊乎。將奪先與。為難法爾。故先讚歎。嘆中初言如來憐愍一切眾生嘆佛有慈為利他心。不調已下嘆有方便為利他智于中七句。前四化能。不調能調拔惡始也。不凈能凈拔惡終也。無歸作歸救苦始也。未脫能脫救苦終也。后三化德。具八自在救苦之德。為大醫師作大藥王拔惡之德。知病如醫。差病似藥。
如來先與。下正徴奪。為彰如來慈悲行化故舉善星惡人為難。就此文中難意有二。一難佛無慈翻前第一。二難無方便翻上第二。文要有三。一舉佛記善星比丘是一闡提地獄劫住彰佛無慈。二不可治下舉佛宣說善星叵治明無方便。三若不能救善星已下雙結前二。句別有七。善星是佛菩薩時子是第一句明其形近。此應是佛黨弟庶兒故說為子。出家之後誦持讀誦十二部經壞欲界結獲得四禪是第二句彰其行親。云何記說是一闡提地獄劫住是第三句責佛記說成佛無慈。不可治人是第四句責佛如來攝化不行。不能行化故言叵治。何故不先為其說法是第五句責佛如來授化不善。若不能救云何得名有大慈悲是第六句結佛無慈。云何得名有大方便是第七句結無方便。下佛別答。宜審記知
【現代漢語翻譯】 現代漢語譯本： 這是佛菩薩的弟子提出的難題。迦葉尊者之前為什麼不立刻提問，而要等到現在才問？之前如果以善星比丘（Sudatta，佛陀的堂弟，后墮落）為難，言辭會顯得浮誇而不能構成偈頌的意義，所以之前沒有提問。因為之前沒有提問，所以現在必須提問。這裡為什麼不直接提問，而是先讚歎呢？這是先給予后奪取，是提問的常理，所以先讚歎。讚歎中，首先說『如來憐憫一切眾生』，讚歎佛具有慈悲心，是爲了利益他人。『不調』以下讚歎佛具有方便，是爲了利益他人的智慧，其中有七句。前四句是佛的化導能力：『不調能調』是拔除罪惡的開始，『不凈能凈』是拔除罪惡的終結，『無歸作歸』是救助苦難的開始，『未脫能脫』是救助苦難的終結。后三句是佛的化導功德：具備八種自在，是救助苦難的功德；作為大醫師，製作大藥王，是拔除罪惡的功德；瞭解眾生的病癥如同醫生，治癒眾生的疾病如同藥物。
如來先給予，下面正式開始奪取。爲了彰顯如來的慈悲行化，所以舉出善星比丘這個惡人來作為難題。就這段文字來說，難題的含義有二：一是質疑佛沒有慈悲，推翻前面第一點；二是質疑佛沒有方便，推翻上面第二點。這段文字主要有三點：一是舉出佛陀曾經預言善星比丘是一闡提（Icchantika，斷善根的人），將會在地獄中住劫，以此來彰顯佛沒有慈悲。二是『不可治』以下，舉出佛宣說善星比丘不可救治，表明佛沒有方便。三是『若不能救善星』以下，總結前面兩點。每句分別有七點：『善星是佛菩薩時的兒子』是第一句，表明善星比丘在形體上與佛親近。這應該是佛的堂弟或庶子，所以說是兒子。『出家之後，誦持讀誦十二部經，斷除欲界煩惱，獲得四禪』是第二句，彰顯善星比丘在修行上與佛親近。『云何記說是一闡提，地獄劫住』是第三句，責問佛陀的預言，成就佛陀沒有慈悲。『不可治人』是第四句，責問佛陀的攝受教化沒有效果。因為不能進行教化，所以說不可救治。『何故不先為其說法』是第五句，責問佛陀的教化不善。『若不能救，云何得名有大慈悲』是第六句，總結佛陀沒有慈悲。『云何得名有大方便』是第七句，總結佛陀沒有方便。下面是佛陀的分別回答，應該仔細記住並瞭解。
【English Translation】 English version: This is a difficult question posed by a disciple of the Buddha and Bodhisattvas. Why didn't Kashyapa (Mahakasyapa, one of the principal disciples of the Buddha) ask this question earlier, and instead waited until now? If he had used Sudatta (Sudatta, a former attendant of the Buddha who later fell into wrong views) as an example earlier, the words would have seemed superficial and wouldn't have formed a meaningful verse. Therefore, he didn't ask earlier. Because he didn't ask earlier, he must ask now. Why doesn't he directly question here, but instead praises first? This is a matter of first giving and then taking away, which is the natural way to question, so he praises first. In the praise, he first says 'The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has compassion for all sentient beings,' praising the Buddha for having a compassionate heart, for the benefit of others. From 'Untamed' onwards, he praises the Buddha for having skillful means, for the wisdom to benefit others, in which there are seven sentences. The first four sentences are the Buddha's transformative abilities: 'Untamed can be tamed' is the beginning of eradicating evil, 'Impure can be purified' is the end of eradicating evil, 'Homeless can be given refuge' is the beginning of rescuing suffering, 'Unliberated can be liberated' is the end of rescuing suffering. The last three sentences are the Buddha's transformative virtues: possessing eight kinds of freedom, which is the virtue of rescuing suffering; being a great physician, making great medicine king, which is the virtue of eradicating evil; knowing the illness like a doctor, curing the illness like medicine.
The Tathagata first gives, and then formally begins to take away. In order to highlight the Tathagata's compassionate actions, he uses the evil person Sudatta as a difficult question. In this passage, the meaning of the difficult question is twofold: first, to question that the Buddha has no compassion, overturning the first point; second, to question that the Buddha has no skillful means, overturning the second point above. This passage mainly has three points: first, it cites the Buddha's prediction that Sudatta is an Icchantika (Icchantika, a person who has severed their roots of goodness) who will dwell in hell for a kalpa (kalpa, an immense period of time), in order to highlight that the Buddha has no compassion. Second, from 'Incurable' onwards, it cites the Buddha's declaration that Sudatta is incurable, indicating that the Buddha has no skillful means. Third, from 'If he cannot save Sudatta' onwards, it summarizes the previous two points. Each sentence has seven points: 'Sudatta was the son of the Buddha when he was a Bodhisattva' is the first sentence, indicating that Sudatta is physically close to the Buddha. This should be the Buddha's cousin or son of a concubine, so he is said to be a son. 'After leaving home, he recited and chanted the twelve divisions of scriptures, severed the bonds of the desire realm, and attained the four dhyanas (dhyanas, meditative states)' is the second sentence, highlighting that Sudatta is spiritually close to the Buddha. 'Why did you predict that he is an Icchantika who will dwell in hell for a kalpa' is the third sentence, questioning the Buddha's prediction, establishing that the Buddha has no compassion. 'An incurable person' is the fourth sentence, questioning that the Buddha's guidance has no effect. Because he cannot be taught, he is said to be incurable. 'Why didn't you first preach the Dharma for him' is the fifth sentence, questioning that the Buddha's teaching is not good. 'If he cannot be saved, how can you be called greatly compassionate' is the sixth sentence, concluding that the Buddha has no compassion. 'How can you be called greatly skillful' is the seventh sentence, concluding that the Buddha has no skillful means. The Buddha's separate answers are below, which should be carefully remembered and understood.
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就佛答中答問不盡而復不次。前七句中但答后六故言不盡。就所答中先答第五。次答第四。次答第二。次答第六。次答第三。后答第七。故云不次。
先答第五何不先為善星說法。于中有二。一明如來隨化所宜不得先為善星說法。二如師子下明雖不先心無增減。前中六番皆先立喻反問迦葉。次迦葉答。后佛約之以顯所說。后中先喻后合可知。
我於一時住王舍下答第四句。明說善星叵治所以。有五複次。一明善星反被拘執恐怖如來。二掃滅佛跡。三見尼干服食酒糟言是羅漢違反佛語。四見苦得言是羅漢故違佛語。五佛為說法無心信受。初二身惡。次二口惡。后一意惡。
善星雖復讀誦已下卻答第二明雖禪誦而不可救。先彰其過。下與迦葉身往驗試。前中四句。一明善星雖復讀誦心不解義。二明善星得禪還失。三起惡邪謗無佛答。四我爾時下佛為說法無心信受。身驗可知。
善星雖入佛法已下超答第六明已有慈。于中有三。一明已有慈。二若本貪下彰已慈深。三我弟子下舉他同憐顯已慈實。初中復三。一明善星亡失善法先法后喻。二又如下斷壞法身。先喻后合。喻中自戮自心壞善。羅剎所殺惡友壞善。合文可知。三明佛慈次憐愍故言多傷嘆。常說善星多諸放逸。第二明已慈深之中先
【現代漢語翻譯】 現代漢語譯本：
關於佛陀的回答中，存在回答不完整且順序顛倒的情況。在前面的七句提問中，只回答了後面的六句，所以說回答不完整。在所回答的內容中，先回答了第五句，然後是第四句，接著是第二句，第六句，第三句，最後是第七句，所以說順序顛倒。
先回答第五句，為什麼不先為善星（Sudatta，人名，意為『善於佈施者』）說法？其中有兩個原因。一是說明如來（Tathagata，佛的稱號之一，意為『如實而來者』）根據教化的對象而施教，不能先為善星說法。二是像獅子吼一樣說明雖然不先說，但內心沒有增減。前面的六種情況都是先立比喻反問迦葉（Kasyapa，佛陀的弟子之一），然後迦葉回答，最後佛陀總結以顯示所說之理。後面的內容先是比喻，后是總結，容易理解。
『我於一時住王舍』（Rajagrha，古印度城市）以下回答第四句，說明善星難以教化的原因。有五種情況。一是說明善星反而被拘禁，害怕如來。二是掃滅佛陀的足跡。三是看見尼干（Nigantha，耆那教的別稱）吃酒糟，就說是阿羅漢（Arhat，佛教修行者達到的一種境界，意為『應受供養者』），違背佛陀的教導。四是看見苦行者，就說是阿羅漢，所以違背佛陀的教導。五是佛陀為他說法，他沒有真心信受。最初兩種是身惡，接著兩種是口惡，最後一種是意惡。
『善星雖復讀誦』以下卻回答第二句，說明即使禪修誦經也無法救度他。先彰顯他的過錯，然後與迦葉一起親自去驗證。前面四句，一是說明善星即使讀誦，心裡也不理解經義。二是說明善星得到禪定還會失去。三是生起邪見，誹謗沒有佛陀的回答。四是『我爾時下』，佛陀為他說法，他沒有真心信受。親自驗證就可以知道。
『善星雖入佛法』以下跳過回答第六句，說明他已經有了慈悲心。其中有三個方面。一是說明他已經有了慈悲心。二是『若本貪下』，彰顯他的慈悲心很深。三是『我弟子下』，舉其他弟子一同憐憫，顯示他的慈悲心是真實的。最初一方面有三個方面。一是說明善星喪失了善法，先是比喻后是總結。二是『又如下』，斷壞法身。先是比喻后是總結。比喻中，自己傷害自己，壞了善；羅剎（Rakshasa，惡鬼）所殺，惡友壞了善。總結的內容容易理解。三是說明佛陀慈悲，多次憐憫，所以多次傷感嘆息，常說善星有很多放逸之處。第二方面說明他的慈悲心很深，先是 English version:
Regarding the Buddha's answers, there are instances of incomplete and out-of-order responses. In the preceding seven questions, only the latter six were answered, hence the incompleteness. Within the answered content, the fifth question was addressed first, followed by the fourth, then the second, sixth, third, and finally the seventh, thus the out-of-order sequence.
Answering the fifth question first, why not teach Sudatta (善星, a person's name meaning 'good giver') first? There are two reasons for this. First, it explains that the Tathagata (如來, one of the Buddha's titles, meaning 'one who comes as is') teaches according to the capacity of those being taught and cannot teach Sudatta first. Second, like a lion's roar, it explains that although not taught first, there is no increase or decrease in the mind. The preceding six instances all begin by establishing a metaphor, then questioning Kasyapa (迦葉, one of the Buddha's disciples), followed by Kasyapa's response, and finally the Buddha's summary to reveal the principle being taught. The subsequent content consists of a metaphor followed by a conclusion, which is easy to understand.
'I at one time dwelt in Rajagrha' (王舍, an ancient Indian city) below answers the fourth question, explaining the reasons why Sudatta is difficult to teach. There are five reasons. First, it explains that Sudatta is instead restrained and fearful of the Tathagata. Second, he obliterates the Buddha's footprints. Third, upon seeing the Niganthas (尼干, an epithet for Jainas) consuming wine dregs, he claims they are Arhats (阿羅漢, a state achieved by Buddhist practitioners, meaning 'worthy of offerings'), contradicting the Buddha's teachings. Fourth, upon seeing ascetics, he claims they are Arhats, thus contradicting the Buddha's teachings. Fifth, when the Buddha teaches him the Dharma, he does not sincerely accept it. The first two are evil of body, the next two are evil of speech, and the last is evil of mind.
'Although Sudatta recites' below answers the second question, explaining that even with meditation and recitation, he cannot be saved. First, his faults are revealed, and then he and Kasyapa personally go to verify. The preceding four sentences: first, it explains that even though Sudatta recites, he does not understand the meaning of the scriptures in his heart. Second, it explains that Sudatta will lose the samadhi he has attained. Third, he gives rise to wrong views, slandering that there is no Buddha's answer. Fourth, 'I at that time below,' when the Buddha teaches him the Dharma, he does not sincerely accept it. It can be known through personal verification.
'Although Sudatta has entered the Buddha's Dharma' below skips to answer the sixth question, explaining that he already has compassion. There are three aspects to this. First, it explains that he already has compassion. Second, 'If originally greedy below,' it highlights the depth of his compassion. Third, 'My disciples below,' it cites other disciples who also have compassion, showing that his compassion is real. The first aspect has three aspects. First, it explains that Sudatta has lost good Dharma, first a metaphor and then a conclusion. Second, 'Also below,' destroying the Dharma body. First a metaphor and then a conclusion. In the metaphor, one harms oneself, destroying good; killed by Rakshasas (羅剎, evil spirits), evil friends destroy good. The content of the conclusion is easy to understand. Third, it explains that the Buddha is compassionate and pities him many times, so he often sadly sighs, often saying that Sudatta has many laxities. The second aspect explains that his compassion is deep, first is
【English Translation】 Regarding the Buddha's answers, there are instances of incomplete and out-of-order responses. In the preceding seven questions, only the latter six were answered, hence the incompleteness. Within the answered content, the fifth question was addressed first, followed by the fourth, then the second, sixth, third, and finally the seventh, thus the out-of-order sequence. Answering the fifth question first, why not teach Sudatta (善星, a person's name meaning 'good giver') first? There are two reasons for this. First, it explains that the Tathagata (如來, one of the Buddha's titles, meaning 'one who comes as is') teaches according to the capacity of those being taught and cannot teach Sudatta first. Second, like a lion's roar, it explains that although not taught first, there is no increase or decrease in the mind. The preceding six instances all begin by establishing a metaphor, then questioning Kasyapa (迦葉, one of the Buddha's disciples), followed by Kasyapa's response, and finally the Buddha's summary to reveal the principle being taught. The subsequent content consists of a metaphor followed by a conclusion, which is easy to understand. 'I at one time dwelt in Rajagrha' (王舍, an ancient Indian city) below answers the fourth question, explaining the reasons why Sudatta is difficult to teach. There are five reasons. First, it explains that Sudatta is instead restrained and fearful of the Tathagata. Second, he obliterates the Buddha's footprints. Third, upon seeing the Niganthas (尼干, an epithet for Jainas) consuming wine dregs, he claims they are Arhats (阿羅漢, a state achieved by Buddhist practitioners, meaning 'worthy of offerings'), contradicting the Buddha's teachings. Fourth, upon seeing ascetics, he claims they are Arhats, thus contradicting the Buddha's teachings. Fifth, when the Buddha teaches him the Dharma, he does not sincerely accept it. The first two are evil of body, the next two are evil of speech, and the last is evil of mind. 'Although Sudatta recites' below answers the second question, explaining that even with meditation and recitation, he cannot be saved. First, his faults are revealed, and then he and Kasyapa personally go to verify. The preceding four sentences: first, it explains that even though Sudatta recites, he does not understand the meaning of the scriptures in his heart. Second, it explains that Sudatta will lose the samadhi he has attained. Third, he gives rise to wrong views, slandering that there is no Buddha's answer. Fourth, 'I at that time below,' when the Buddha teaches him the Dharma, he does not sincerely accept it. It can be known through personal verification. 'Although Sudatta has entered the Buddha's Dharma' below skips to answer the sixth question, explaining that he already has compassion. There are three aspects to this. First, it explains that he already has compassion. Second, 'If originally greedy below,' it highlights the depth of his compassion. Third, 'My disciples below,' it cites other disciples who also have compassion, showing that his compassion is real. The first aspect has three aspects. First, it explains that Sudatta has lost good Dharma, first a metaphor and then a conclusion. Second, 'Also below,' destroying the Dharma body. First a metaphor and then a conclusion. In the metaphor, one harms oneself, destroying good; killed by Rakshasas (羅剎, evil spirits), evil friends destroy good. The content of the conclusion is easy to understand. Third, it explains that the Buddha is compassionate and pities him many times, so he often sadly sighs, often saying that Sudatta has many laxities. The second aspect explains that his compassion is deep, first is
喻次合下結可知第三顯已慈實之中先法后喻。
我于多年常與已下卻答第三明說善星是一闡提獄住所以。于中有四。一明已多年攝化不得。二由化不得說為闡提地獄劫住。三明說所為。四明說不虛。初中多年與相隨者。佛二十年攝為侍者故言多年。就第二中初先法說。次喻。后合。法中初明有善不說。以其宣下無善故說。喻合亦爾。就第三中迦葉先問。何故記說。佛答可知。就第四中初明如來所說無二。聲聞已下舉劣顯勝。
善星常為無量生下答第七問。明有方便兩義辨之。一化益分別。益有二種。一攝善星多年共住不令在外教人作惡名有方便。二攝善星令其出家不使在俗多起罪過名有方便。二化德分別。化德有二。一就佛解力明有方便。二就佛根力明有方便。就解力中初明善星常為眾生說無善惡。我久知下佛懼其人邪化多損攝令共住。我若遠下明共住意。是名解力總以結之。
就根力中文別有三。一知斷善根。二如來具足知根力下知生善根。三佛觀眾生具善法下通知生斷。初知斷中有五問答相因而起。迦葉初問闡提何緣無有善法。佛答闡提斷善故無。闡提斷善是其總答。眾生悉有信等五根闡提永斷是其別答。以是義下約殺顯無。
第二迦葉乘言定佛一闡提者無善法耶。佛答如是。
【現代漢語翻譯】 現代漢語譯本： 『喻次合下結可知第三顯已慈實之中先法后喻』：這句話的意思是，在譬喻、次第、總結之後，可以知道第三個要點已經顯現，即慈悲是真實的。其中先講法理，後用譬喻。
『我于多年常與已下卻答第三明說善星（Sunakshatra）是一闡提（icchantika，斷善根者）獄住所以。于中有四。一明已多年攝化不得。二由化不得說為闡提地獄劫住。三明說所為。四明說不虛。初中多年與相隨者。佛二十年攝為侍者故言多年。就第二中初先法說。次喻。后合。法中初明有善不說。以其宣下無善故說。喻合亦爾。就第三中迦葉（Kashyapa）先問。何故記說。佛答可知。就第四中初明如來所說無二。聲聞（shravaka）已下舉劣顯勝。』：這段話是回答第三個問題，說明善星是斷善根者，會住在地獄的原因。其中有四個要點：一是說明多年來教化他沒有效果；二是因為無法教化，所以說他是斷善根者，會住在地獄中經歷劫數；三是說明這樣說的原因；四是說明這樣說不是虛假的。第一點中，『多年』是指佛陀攝受善星作為侍者二十年。第二點中，先說法理，再用譬喻，最後總結。法理中，先說明有善卻不說，因為他宣揚沒有善。譬喻和總結也是如此。第三點中，迦葉先問，為什麼要這樣記述？佛陀回答說這是可以知道的。第四點中，先說明如來說的話沒有虛假。『聲聞』以下是用低劣的例子來顯示殊勝。
『善星常為無量生下答第七問。明有方便兩義辨之。一化益分別。益有二種。一攝善星多年共住不令在外教人作惡名有方便。二攝善星令其出家不使在俗多起罪過名有方便。二化德分別。化德有二。一就佛解力明有方便。二就佛根力明有方便。就解力中初明善星常為眾生說無善惡。我久知下佛懼其人邪化多損攝令共住。我若遠下明共住意。是名解力總以結之。』：這段話是回答第七個問題，說明佛陀有方便法，從兩個方面來辨析。一是教化利益的分別。利益有兩種：一是攝受善星多年共同居住，不讓他到外面教人作惡，這叫做有方便；二是攝受善星讓他出家，不讓他留在世俗中多造罪過，這叫做有方便。二是教化功德的分別。教化功德有兩種：一是就佛陀的理解能力來說明有方便；二是就佛陀的根力來說明有方便。就理解能力來說，先說明善星常常為眾生說沒有善惡。佛陀因為擔心他以邪見教化會造成很多損害，所以攝受他共同居住。說明共同居住的用意，這叫做理解能力，最後總結。
『就根力中文別有三。一知斷善根。二如來具足知根力下知生善根。三佛觀眾生具善法下通知生斷。初知斷中有五問答相因而起。迦葉初問闡提何緣無有善法。佛答闡提斷善故無。闡提斷善是其總答。眾生悉有信等五根闡提永斷是其別答。以是義下約殺顯無。』：就根力來說，內容分為三個方面：一是知道斷絕善根；二是如來具足知道根力，知道產生善根；三是佛陀觀察眾生具有善法，知道產生和斷絕。最初知道斷絕善根，其中有五個問答相因而起。迦葉最初問，斷善根者為什麼沒有善法？佛陀回答說，斷善根者斷絕了善，所以沒有。斷善根者斷絕了善，這是總的回答。眾生都有信等五根，而斷善根者永遠斷絕了這些，這是特別的回答。以下用殺生的例子來顯示沒有善。
『第二迦葉乘言定佛一闡提者無善法耶。佛答如是。』：第二，迦葉接著問，佛陀確定斷善根者沒有善法嗎？佛陀回答說，是的。
English version: 『The sequence of metaphor, order, and conclusion reveals that the third point is evident: compassion is genuine. The Dharma is explained first, followed by the metaphor.』
『'I have been with Sunakshatra (善星) for many years...' This answers the third question, clarifying that Sunakshatra (善星) is an icchantika (一闡提, one who has severed their roots of goodness) and the reason for his dwelling in hell. There are four points: first, it is clear that he could not be converted after many years of guidance; second, because he could not be converted, he is said to be an icchantika dwelling in hell for kalpas; third, it explains the reason for saying this; fourth, it clarifies that this statement is not false. In the first point, 'many years' refers to the Buddha taking him as an attendant for twenty years. In the second point, the Dharma is explained first, followed by the metaphor, and then the conclusion. In the Dharma, it is first clarified that goodness exists but is not spoken of, because he proclaims that there is no goodness. The metaphor and conclusion are similar. In the third point, Kashyapa (迦葉) asks first, 'Why is it recorded?' The Buddha answers that it is knowable. In the fourth point, it is first clarified that what the Tathagata (如來) says is not false. 'Shravaka (聲聞)' and below are used to illustrate the superior by contrasting it with the inferior.』
『'Sunakshatra (善星) often speaks to countless beings...' This answers the seventh question, clarifying that there are expedient means, which are distinguished in two ways: first, the distinction of the benefit of conversion. There are two kinds of benefit: one is that taking Sunakshatra (善星) in and living together for many years prevents him from going outside and teaching people to do evil, which is called having expedient means; the other is that taking Sunakshatra (善星) in and allowing him to become a monk prevents him from creating many transgressions while remaining a layman, which is called having expedient means. Second, the distinction of the merit of conversion. There are two kinds of merit of conversion: one is clarifying that there are expedient means based on the Buddha's power of understanding; the other is clarifying that there are expedient means based on the Buddha's power of roots. Regarding the power of understanding, it is first clarified that Sunakshatra (善星) often tells beings that there is no good or evil. The Buddha, fearing that he would teach wrongly and cause much harm, took him in to live together. This explains the intention of living together, which is called the power of understanding, and concludes with a summary.』
『Regarding the power of roots, the content is divided into three aspects: first, knowing the severing of roots of goodness; second, the Tathagata (如來) fully knows the power of roots, knowing the arising of roots of goodness; third, the Buddha observes that beings possess good Dharma, knowing the arising and severing. Initially, knowing the severing of roots of goodness involves five questions and answers arising in sequence. Kashyapa (迦葉) initially asks, 'Why does an icchantika (一闡提) not have good Dharma?' The Buddha answers, 'An icchantika (一闡提) severs goodness, therefore they do not have it.' 'An icchantika (一闡提) severs goodness' is the general answer. 'All beings have the five roots of faith, etc., while an icchantika (一闡提) permanently severs these' is the specific answer. Below, the absence of goodness is illustrated using the example of killing.』
『Second, Kashyapa (迦葉) continues, 'Does the Buddha definitively say that an icchantika (一闡提) has no good Dharma?' The Buddha answers, 'Yes.』
【English Translation】 Modern Chinese Translation: '喻次合下結可知第三顯已慈實之中先法后喻 (Yù cì hé xià jié kě zhī dì sān xiǎn yǐ cí shí zhī zhōng xiān fǎ hòu yù)': This sentence means that after metaphor, order, and conclusion, it can be known that the third key point has been revealed, that is, compassion is real. Among them, the principle of Dharma is explained first, and then the metaphor is used.
'我于多年常與已下卻答第三明說善星 (Shànxīng) 是一闡提 (yī chǎntí, icchantika) 獄住所以。于中有四。一明已多年攝化不得。二由化不得說為闡提地獄劫住。三明說所為。四明說不虛。初中多年與相隨者。佛二十年攝為侍者故言多年。就第二中初先法說。次喻。后合。法中初明有善不說。以其宣下無善故說。喻合亦爾。就第三中迦葉 (Jiāshè) 先問。何故記說。佛答可知。就第四中初明如來所說無二。聲聞 (Shēngwén)' 以下舉劣顯勝': This passage answers the third question, explaining that Sunakshatra (善星) is an icchantika (一闡提), and the reason for his dwelling in hell. There are four key points: first, it is clear that he could not be converted after many years of teaching; second, because he could not be converted, he is said to be an icchantika (一闡提), who will dwell in hell for kalpas; third, it explains the reason for saying this; fourth, it clarifies that this statement is not false. In the first point, 'many years' refers to the Buddha accepting Sunakshatra (善星) as an attendant for twenty years. In the second point, the principle of Dharma is explained first, then the metaphor is used, and finally the conclusion is made. In the Dharma, it is first clarified that goodness exists but is not spoken of, because he proclaims that there is no goodness. The metaphor and conclusion are similar. In the third point, Kashyapa (迦葉) asks first, 'Why is it recorded?' The Buddha answers that this is knowable. In the fourth point, it is first clarified that what the Tathagata (如來) says is not false. 'Shravaka (聲聞)' and below are used to illustrate the superior by contrasting it with the inferior.
'善星常為無量生下答第七問。明有方便兩義辨之。一化益分別。益有二種。一攝善星多年共住不令在外教人作惡名有方便。二攝善星令其出家不使在俗多起罪過名有方便。二化德分別。化德有二。一就佛解力明有方便。二就佛根力明有方便。就解力中初明善星常為眾生說無善惡。我久知下佛懼其人邪化多損攝令共住。我若遠下明共住意。是名解力總以結之': This passage answers the seventh question, clarifying that the Buddha has expedient means, which are analyzed from two aspects. One is the distinction of the benefit of conversion. There are two kinds of benefit: one is that taking Sunakshatra (善星) in and living together for many years prevents him from going outside and teaching people to do evil, which is called having expedient means; the other is that taking Sunakshatra (善星) in and allowing him to become a monk prevents him from creating many transgressions while remaining a layman, which is called having expedient means. The second is the distinction of the merit of conversion. There are two kinds of merit of conversion: one is clarifying that there are expedient means based on the Buddha's power of understanding; the other is clarifying that there are expedient means based on the Buddha's power of roots. Regarding the power of understanding, it is first clarified that Sunakshatra (善星) often tells beings that there is no good or evil. The Buddha, fearing that he would teach wrongly and cause much harm, took him in to live together. This explains the intention of living together, which is called the power of understanding, and concludes with a summary.
'就根力中文別有三。一知斷善根。二如來具足知根力下知生善根。三佛觀眾生具善法下通知生斷。初知斷中有五問答相因而起。迦葉初問闡提何緣無有善法。佛答闡提斷善故無。闡提斷善是其總答。眾生悉有信等五根闡提永斷是其別答。以是義下約殺顯無': Regarding the power of roots, the content is divided into three aspects: first, knowing the severing of roots of goodness; second, the Tathagata (如來) fully knows the power of roots, knowing the arising of roots of goodness; third, the Buddha observes that beings possess good Dharma, knowing the arising and severing. Initially, knowing the severing of roots of goodness involves five questions and answers arising in sequence. Kashyapa (迦葉) initially asks, 'Why does an icchantika (一闡提) not have good Dharma?' The Buddha answers, 'An icchantika (一闡提) severs goodness, therefore they do not have it.' 'An icchantika (一闡提) severs goodness' is the general answer. 'All beings have the five roots of faith, etc., while an icchantika (一闡提) permanently severs these' is the specific answer. Below, the absence of goodness is illustrated using the example of killing.
'第二迦葉乘言定佛一闡提者無善法耶。佛答如是': Second, Kashyapa (迦葉) continues, 'Does the Buddha definitively say that an icchantika (一闡提) has no good Dharma?' The Buddha answers, 'Yes.'
第三迦葉乘言難佛。三世善中未來不斷云何言無。初言眾生有三種善泛爾通舉。過未現在列言三名。闡提不能斷未來善云何說斷就之結難。
下佛答之。文別有三。一明有斷。二如人。
下明斷善人有其可救不可救義。三如朽敗下明所斷善有其可生不可生義。初中應先明斷善義然後釋文。義有十門。一明斷相。斷有三道。一方便道。觀有因果以之為非。觀無因果以之為是。二無礙道。見有為非。三解脫道。見無為是。無礙解脫各有九品。始從下下乃至上上與彼等智斷結相似。
第二約對二種善法彰斷差別。言二善者。一方便善謂現所起聞思修等。二生得善過習今成。前三道中初方便道斷方便善。無礙解脫斷生得善。三約因果二善明斷。若約善因以論其斷。斷三世因名斷善根。是義云何。邪心現前斷過去善。生現之義名斷過因。現不起故不生未來名斷現因。當善不生不能起后名斷未來。故下文言斷三世因名斷善根。就過去中生現可斷。生未來義終不可斷故后得生。若約善果以論其斷。唯斷現在及遮未來不斷過去。起已謝往不可斷故。故此說言現在善滅及障未來名斷善根。四就趣分別。唯在人中不通余道。人能思求起異見故。五就人中利鈍分別。如下文說要是利根能推求者非是愚鈍。破僧亦爾。六就時
【現代漢語翻譯】 現代漢語譯本 第三迦葉（Kashyapa，佛陀的弟子）用乘言來為難佛陀：『三世（過去、現在、未來）的善中，未來的善是不會斷絕的，為什麼說斷絕呢？』最初說眾生有三種善，這是泛泛地普遍舉例。過去、現在、未來，列出這三個名稱。一闡提（Icchantika，斷善根者）不能斷絕未來的善，為什麼說斷絕呢？就此進行總結性的詰難。
下面是佛陀的回答。文義上可以分為三部分。第一部分說明有斷絕的情況。第二部分用人來舉例說明。
下面說明斷絕善根的人，有可以救度和不可救度的區別。第三部分用朽敗的事物來比喻，說明所斷絕的善根，有可以重新生起和不可重新生起的區別。首先在第一部分中，應該先說明斷絕善根的含義，然後再解釋經文。斷絕善根的含義有十個方面。第一，說明斷絕的相狀。斷絕有三種途徑。一是方便道（Upaya-marga），觀察有因果的事物，認為它是不對的。觀察沒有因果的事物，認為它才是對的。二是無礙道（Anantarya-marga），認為有為法是不對的。三是解脫道（Vimukti-marga），認為無為法是對的。無礙道和解脫道各有九品，從下下品開始，一直到上上品，與用智慧斷除煩惱相似。
第二，通過兩種善法來彰顯斷絕的差別。所說的兩種善法是：一是方便善，指現在所生起的聞、思、修等。二是生得善，指過去串習而今生形成的善。在前面的三種途徑中，最初的方便道斷絕方便善，無礙道和解脫道斷絕生得善。第三，從因果兩個方面來說明斷絕。如果從善因的角度來討論斷絕，斷絕三世的因，就叫做斷善根。這是什麼意思呢？邪惡的心念現前，斷絕過去的善，產生現在的惡，這叫做斷絕過去的因。現在的善不生起，就不會產生未來的善，這叫做斷絕現在的因。當來的善不生起，就不能引發以後的善，這叫做斷絕未來的因。所以下文說，斷絕三世的因，就叫做斷善根。就過去來說，產生現在的善是可以斷絕的，產生未來的善，最終是不可斷絕的，所以後來還能產生。如果從善果的角度來討論斷絕，只能斷絕現在的善和遮蔽未來的善，不能斷絕過去的善。因為已經生起謝落的善是不可斷絕的。所以這裡說，現在的善滅亡以及障礙未來的善，叫做斷善根。第四，從所趣向的道來說，斷善根只發生在人道中，不包括其他的道。因為人能夠思考探求，產生不同的見解。第五，從人中的利根和鈍根來說，如下文所說，一定是利根能夠推求的人，而不是愚鈍的人。破僧也是這樣。第六，從時間上來說
【English Translation】 English version The third Kashyapa (Kashyapa, a disciple of the Buddha) challenged the Buddha with a consequential statement: 'Among the merits of the three times (past, present, and future), the merits of the future are inexhaustible. Why do you say they are severed?' Initially, it is said that sentient beings have three kinds of merits, which is a general and universal example. Past, present, and future are listed as three names. An Icchantika (Icchantika, one who has severed the roots of goodness) cannot sever future merits. Why do you say they are severed? This is a concluding challenge.
The following is the Buddha's answer. The meaning of the text can be divided into three parts. The first part explains that there are cases of severance. The second part uses people as examples.
The following explains that people who have severed the roots of goodness have the distinction of being able to be saved and not being able to be saved. The third part uses decayed things as a metaphor to explain that the severed roots of goodness can be reborn and cannot be reborn. First, in the first part, the meaning of severing the roots of goodness should be explained first, and then the scriptures should be explained. There are ten aspects to the meaning of severing the roots of goodness. First, explain the characteristics of severance. There are three ways to sever. The first is the Upaya-marga (Upaya-marga), which observes things with cause and effect and considers them to be wrong. Observe things without cause and effect and consider them to be right. The second is the Anantarya-marga (Anantarya-marga), which considers conditioned dharmas to be wrong. The third is the Vimukti-marga (Vimukti-marga), which considers unconditioned dharmas to be right. The Anantarya-marga and Vimukti-marga each have nine grades, starting from the lowest grade and going all the way to the highest grade, similar to cutting off afflictions with wisdom.
Second, the difference in severance is highlighted through two kinds of good dharmas. The two kinds of good dharmas mentioned are: one is expedient goodness, which refers to hearing, thinking, and cultivating that arise in the present; the other is innate goodness, which refers to the goodness formed in this life through past practice. Among the previous three paths, the initial expedient path severs expedient goodness, and the unobstructed path and liberation path sever innate goodness. Third, severance is explained from the perspective of cause and effect. If severance is discussed from the perspective of the cause of goodness, severing the causes of the three times is called severing the roots of goodness. What does this mean? When evil thoughts appear, the goodness of the past is severed, and evil is produced in the present. This is called severing the cause of the past. If the goodness of the present does not arise, the goodness of the future will not arise. This is called severing the cause of the present. If the goodness to come does not arise, it will not be able to initiate the goodness of the future. This is called severing the cause of the future. Therefore, the following text says that severing the causes of the three times is called severing the roots of goodness. In terms of the past, the goodness that produces the present can be severed, but the goodness that produces the future can never be severed, so it can still be produced later. If severance is discussed from the perspective of the fruit of goodness, only the goodness of the present can be severed and the goodness of the future can be obscured, but the goodness of the past cannot be severed. Because the goodness that has already arisen and faded away cannot be severed. Therefore, it is said here that the destruction of the goodness of the present and the obstruction of the goodness of the future are called severing the roots of goodness. Fourth, in terms of the path to which one is directed, severing the roots of goodness only occurs in the human realm and does not include other realms. Because people can think and explore and produce different views. Fifth, in terms of the sharp and dull roots in humans, as the following text says, it must be a person with sharp roots who can explore, not a dull person. The same is true of breaking up the Sangha. Sixth, in terms of time
分別。多世積習方能斷善非是一世。故上文中說為報障。七就處分別。唯在閻浮不通余方。閻浮眾生。心穴利故。八明所因。由聞大乘空相應經執無謗有故斷善根。故地持云是人聞于難解空經。于如實說一向不解作不正思言一切無。九明輕重。一切惡中此過最重更無過者。以斷一切諸善根故。十明斷善還生之義。彼何時生。如下文說。入地獄時出地獄時。輕者入時重者出時還生善根。問曰出時善惡無記三性心中何心中生。一向不是善心中生。先無善故。多在不善疑心中生。問曰善惡正相乖反。云何于彼不善心邊得生善根。釋言善惡二心相反不得並生。得善之得體非色心與心不妨。故得於彼不善邊生。如從上地生下地時染污心邊得下善根。此亦如之。
次釋其文。斷有二種總以標舉。次列其名。具是二下牒以結之。
第二可救不可救中初約行善現在叵救。后約性善未來可救。行中先喻。如人沒廁喻一闡提斷滅善根趣向地獄。一毛來沒喻過去善生未來義闡提不斷。雖一未沒不能勝身喻彼善根不遮地獄。次約顯法。闡提如是合人沒廁。雖未來世當有善根合向唯有一毛未沒。而不能救地獄之苦合不勝身。未來之世雖可救下牒以結之下約性善明可救中。佛性因緣則可救者性非過去未來現在。故無斷者明定可救。由性
不斷定可見故。
第三可生不可生中明其所斷善根不生。先喻后合。文顯可知。
第四迦葉乘言重難。如來向說佛性不斷云何名為斷一切善。下佛答之。明性非現是故有斷。于中有三。一總明眾生現無佛性故得斷善為一闡提。反以論之。先法后喻。若生現有不名闡提是法說也。解有兩義。一性體常住非三世攝故非現有。二眾生未見故名現無。如世間中眾生我法舉喻顯。之現在妄中於情分聲全無佛性。如眾生中畢竟無我故取為喻。二佛性常下顯向初義。彰性體常非三世攝故非現有。先順后反。佛性是常三世不攝是順顯也。三世若攝名為無常是反顯也。三佛性未來以當見下顯向後義。當見名有非是現。有故名現無。佛性未來以當見故言眾生有正舉當見成其現無。以是義下出當見處。以是當見名有義故。十住具嚴乃得少見。
第五迦葉乘言重難。難有兩句。一難前佛性。性如虛空如來何故說為未來。二難上闡提無善之義。若言闡提斷故無善一闡提輩于同學等亦生愛念豈非善乎。下佛先嘆。后正答之。先答佛性。初先正解。有難解者問答重顯。就正解中性如虛空非過去等述其所立。一切眾生有三身下釋其所難。初先正解。后類顯之。就正解中一切眾生有三種身泛以通舉。過未現在列其三名。未來身凈而得性
【現代漢語翻譯】 現代漢語譯本：因為不能直接看見，所以不能斷定它存在。
第三部分，在『可生不可生』中，闡明所斷的善根不會再生。先用比喻，後作總結。文意顯明，容易理解。
第四部分，迦葉（Kāśyapa）的提問非常重要且困難。如來（Tathāgata）之前說佛性（Buddha-nature）不斷，為何又說斷一切善？下面佛陀回答，說明佛性並非當下顯現，所以才會有斷。其中有三點：第一，總的說明眾生當下沒有佛性，所以斷善會成為一闡提（icchantika，斷善根者）。反過來論證，先說法，后比喻。如果生來就有，就不叫一闡提，這是從法理上說的。對此有兩種解釋：一是佛性的本體是常住的，不被過去、現在、未來三世所包含，所以不是當下就有；二是眾生沒有見到，所以稱為當下沒有。就像世間眾生執著于『我』和『法』，用比喻來顯明，在現在的妄想中，從情理上來說，完全沒有佛性。就像眾生中畢竟沒有『我』一樣，所以用這個來作比喻。第二，『佛性常』，下面闡明最初的含義，彰顯佛性的本體是常住的，不被三世所包含，所以不是當下就有。先順著說，后反過來說。佛性是常住的，不被三世所包含，這是順著顯明；如果被三世所包含，就成了無常，這是反過來說。第三，『佛性未來以當見』，下面闡明後面的含義，將來能見到，才能稱為有，不是現在就有，所以稱為當下沒有。佛性將來能見到，所以說眾生有。正是因為將來能見到，才成就了現在的沒有。『以是義下出當見處』，因為這個將來能見到的意義，十住（ten stages of Bodhisattva development）具足莊嚴，才能稍微見到。
第五部分，迦葉（Kāśyapa）的提問非常重要且困難。提問有兩句：一是質疑前面的佛性，佛性如虛空，如來（Tathāgata）為何說它是未來的？二是質疑上面一闡提（icchantika）沒有善的說法，如果說一闡提斷了善，所以沒有善，那麼一闡提之輩對於同學等也會產生愛念，這難道不是善嗎？下面佛陀先讚歎，然後正面回答。先回答佛性，首先正面解釋，有難以理解的地方，用問答來重複顯明。在正面解釋中，『性如虛空非過去等』，陳述他所立的觀點。『一切眾生有三身』，下面解釋他所提出的疑問。首先正面解釋，然後用類別來顯明。在正面解釋中，『一切眾生有三種身』，泛泛地用通用的說法來概括。過去、未來、現在，列出這三個名稱。未來身清凈，才能得到佛性。
【English Translation】 English version: It cannot be determined to exist because it is not directly visible.
Thirdly, in 'can be born or cannot be born,' it clarifies that the severed roots of goodness will not be reborn. First a metaphor, then a summary. The meaning is clear and easy to understand.
Fourthly, Kāśyapa's question is very important and difficult. The Tathāgata previously said that Buddha-nature is not cut off, so why is it said to cut off all goodness? The Buddha answers below, explaining that Buddha-nature is not manifest in the present, so there is severance. There are three points: First, it generally explains that sentient beings do not have Buddha-nature in the present, so severing goodness will become an icchantika (one who severs roots of goodness). Arguing in reverse, first the Dharma, then a metaphor. If it is present from birth, it is not called an icchantika, this is from the principle of Dharma. There are two explanations for this: one is that the essence of Buddha-nature is permanent and not included in the three times of past, present, and future, so it is not present; the second is that sentient beings have not seen it, so it is called not present. Just like sentient beings in the world are attached to 'self' and 'Dharma,' using a metaphor to illustrate that in the present delusion, rationally speaking, there is no Buddha-nature at all. Just like there is ultimately no 'self' among sentient beings, so this is used as a metaphor. Secondly, 'Buddha-nature is constant,' below it clarifies the initial meaning, highlighting that the essence of Buddha-nature is permanent and not included in the three times, so it is not present. First, it is said in accordance, then in reverse. Buddha-nature is constant and not included in the three times, this is to clarify in accordance; if it is included in the three times, it becomes impermanent, this is to clarify in reverse. Thirdly, 'Buddha-nature in the future will be seen,' below it clarifies the later meaning, it can be called existent when it can be seen in the future, it is not existent in the present, so it is called not present. Buddha-nature can be seen in the future, so it is said that sentient beings have it. It is precisely because it can be seen in the future that it achieves the present non-existence. 'With this meaning, the place where it will be seen is revealed,' because of this meaning of being able to be seen in the future, the ten stages of Bodhisattva development are fully adorned, and then it can be seen slightly.
Fifthly, Kāśyapa's question is very important and difficult. There are two sentences in the question: one is to question the previous Buddha-nature, Buddha-nature is like emptiness, why does the Tathāgata say it is in the future? The second is to question the above statement that icchantikas have no goodness, if it is said that icchantikas have severed goodness, so they have no goodness, then icchantikas will also have love for classmates, etc., isn't this goodness? Below, the Buddha first praises, then answers directly. First answer Buddha-nature, first explain positively, if there are difficult to understand places, repeat and clarify with questions and answers. In the positive explanation, 'nature is like emptiness, not past, etc.,' stating his established point of view. 'All sentient beings have three bodies,' below explains the questions he raised. First explain positively, then clarify with categories. In the positive explanation, 'all sentient beings have three bodies,' generally use a common saying to summarize. Past, future, present, list these three names. The future body is pure, then Buddha-nature can be obtained.
故我言未來正解所問。此乃明其未來身得性非未來。就類顯中舉先其類。我為眾生說因為果說果為因略以標舉。是故經中說命為食見色名觸略辨其相。說因為果如似世人說食為命。四大名色。今略不舉。說果為因其猶世人說命為食見色名觸。今偏論之。色是造色謂青黃等。觸者所謂能造四大。色實非觸。說果為因是故見色名為觸矣。人言見色名為觸者一向不是。未來身凈故說佛性約類顯法。未來身凈如前命也。如食也。若就前句類顯佛性。食因非命。說因為果故名為命所顯如是。性因非是未來身果。說因為果故名佛性以為未來。若就后句類顯佛性。命非食因。說果為因故名為食。色觸亦然。所顯如是。未來之果實非佛性。說果為因故說未來身凈為性。
上來一番當問正解。有難解者下重顯之。迦葉先問。若如佛說未來身凈可說有性。眾生現在未有凈身何故如來說一切生皆有佛性。佛答有三。一明佛性雖無現用而體不無故得言有。性雖現無無現用也。不可言無不無體也。如空喻顯。空性無現喻向初句。不得言無喻向後句。二明佛性常住不滅故得言有。眾生無常辨相異性。而性常住辨性異相。三明佛性雖復非內而復非外故得言有。于中初法次喻后合。
此答初問。下答后問。汝言不然牒問總非。何以下釋。釋
【現代漢語翻譯】 現代漢語譯本：因此我說這是對未來正解所提問題的解答。這表明未來之身所獲得的佛性並非指未來。這是在同類事物中，先舉出其類別。我為眾生說法，有時說因為果，有時說果為因，這裡只是略作標舉。所以經中說『命為食』，『見色名觸』，只是略微辨別其相。說因為果，就像世人說『食為命』一樣。四大（地、水、火、風）名為色。現在略過不提。說果為因，就像世人說『命為食』，『見色名觸』一樣。現在偏重討論後者。色是所造之色，比如青色、黃色等。觸是指能造之四大。色實際上不是觸。說果為因，所以說『見色名為觸』。有人說見色名為觸，這完全不對。未來之身清凈，所以說佛性，這是約同類事物來顯明佛法。未來之身清凈，就像前面的『命』和『食』一樣。如果就前一句來類比顯明佛性，食不是命的因。說因為果，所以名為命，所顯明的道理就是這樣。佛性不是未來之身的果。說因為果，所以說佛性是未來。如果就后一句來類比顯明佛性，命不是食的因。說果為因，所以名為食。色和觸也是這樣。所顯明的道理就是這樣。未來的果實實際上不是佛性。說果為因，所以說未來身清凈即是佛性。
上面這一段是對提問的正確解答。如果還有難以理解的地方，下面會再次詳細解釋。迦葉（Kasyapa，佛陀的弟子之一）先提問：如果像佛所說，未來之身清凈，可以說具有佛性。眾生現在還沒有清凈之身，為什麼如來（Tathagata，佛陀的稱號之一）說一切眾生都有佛性？佛陀回答有三點：第一，說明佛性雖然沒有顯現作用，但其本體並非不存在，所以可以說有。佛性雖然現在沒有顯現作用，但不能說它不存在，因為其本體是存在的。就像用空來比喻一樣。空性沒有顯現，比喻對應第一句話。不能說沒有，比喻對應第二句話。第二，說明佛性常住不滅，所以可以說有。眾生是無常的，這是辨別現象與佛性的不同。而佛性是常住的，這是辨別佛性與現象的不同。第三，說明佛性雖然不是內在的，也不是外在的，所以可以說有。其中先說法，再用比喻，最後總結。
這是回答第一個問題。下面回答第二個問題。『你說不對』，這是重複提問，總的否定。下面進行解釋。
【English Translation】 English version: Therefore, I say this is the correct explanation to the question asked about the future. This clarifies that the Buddha-nature obtained by the future body does not refer to the future. This is to exemplify the category by first mentioning its type within similar things. I speak for sentient beings, sometimes saying cause as effect, sometimes saying effect as cause, here only briefly highlighting. Therefore, the sutra says 'life as food', 'seeing form is called touch', only slightly distinguishing their characteristics. Saying cause as effect is like worldly people saying 'food is life'. The four great elements (earth, water, fire, wind) are called form. Now, I will skip mentioning them. Saying effect as cause is like worldly people saying 'life is food', 'seeing form is called touch'. Now, I will focus on discussing the latter. Form is the form that is created, such as blue, yellow, etc. Touch refers to the four great elements that can create. Form is actually not touch. Saying effect as cause, therefore it is said 'seeing form is called touch'. Some people say seeing form is called touch, which is completely incorrect. The future body is pure, therefore Buddha-nature is spoken of, which is to clarify the Dharma by analogy to similar things. The future body is pure, like the previous 'life' and 'food'. If we use the previous sentence to illustrate Buddha-nature, food is not the cause of life. Saying cause as effect, therefore it is called life, and the principle that is revealed is like this. Buddha-nature is not the result of the future body. Saying cause as effect, therefore it is said that Buddha-nature is the future. If we use the latter sentence to illustrate Buddha-nature, life is not the cause of food. Saying effect as cause, therefore it is called food. Form and touch are also like this. The principle that is revealed is like this. The future result is actually not Buddha-nature. Saying effect as cause, therefore it is said that the purity of the future body is Buddha-nature.
The above passage is the correct answer to the question. If there are still difficult to understand parts, it will be explained in detail again below. Kasyapa (one of the Buddha's disciples) first asked: If, as the Buddha said, the future body is pure, it can be said to have Buddha-nature. Sentient beings do not yet have a pure body, so why does the Tathagata (one of the Buddha's titles) say that all sentient beings have Buddha-nature? The Buddha answered with three points: First, to explain that although Buddha-nature does not manifest its function, its essence is not non-existent, so it can be said to exist. Although Buddha-nature does not manifest its function now, it cannot be said that it does not exist, because its essence exists. It's like using emptiness as a metaphor. The nature of emptiness does not manifest, the metaphor corresponds to the first sentence. It cannot be said that it does not exist, the metaphor corresponds to the second sentence. Second, to explain that Buddha-nature is permanent and does not perish, so it can be said to exist. Sentient beings are impermanent, which distinguishes phenomena from Buddha-nature. And Buddha-nature is permanent, which distinguishes Buddha-nature from phenomena. Third, to explain that although Buddha-nature is neither internal nor external, it can be said to exist. Among them, first the Dharma is explained, then a metaphor is used, and finally a summary is made.
This is the answer to the first question. The following answers the second question. 'You say it's not right', this is repeating the question, a total negation. The following is the explanation.
中初法次喻后合。法中初先舉其所作。闡提若有身口意業就具以舉。取業求業約惑以舉。見心造業名為取業。愛心造業名為求業。施業解業當相以舉。闡提亦有舍財名施。亦有讀誦分別名解。如是皆邪。結明無善。何以下釋。喻合可知。上來知斷。
自下第二知生善根。于中有三。一知眾生根轉不定。如來具足知諸根力總以標舉。故能分別上中下根略顯知相。能知轉等廣顯知相。是故下結。二知諸根生斷不定。以不定故或斷還生順明不定。若根定下反明不定。是故下結。三隨知行答。迦葉先問佛具根力定知善星當斷善根。以何因緣聽其出家。佛答有三。一遮其現罪故聽出家。在俗為王當壞法故。二生其當善故聽出家。遠生未來出世善故。若不出家亦斷善等舉損顯益。今出家等彰益異損。三是故下結。先順后反。
自下第三雙知生斷。于中有三。一知斷善。佛觀眾生具善不善知先所成。是人雖具不久能斷知其當斷。何以下釋。不能近友聽法思量如說修故。以是下結。
二知生善。如來複知是人現等法說明知。次以喻顯。泉喻菩提。村喻生死。離生死外即是菩提故言不遠。果德純妙稱曰甘美。眾行圓備名具八德。生善之人厭有名熱求出稱渴。發心趣向名為欲往。智者喻佛。知其定去故曰無疑。何以下釋
【現代漢語翻譯】 現代漢語譯本：中初法次喻后合。法的開始先提出它所要說明的內容。對於一闡提（Icchantika，斷善根者），如果存在身口意三業，就全部列舉出來。『取業』和『求業』是根據迷惑來列舉的。以見（邪見）心造業稱為『取業』，以愛心造業稱為『求業』。『施業』和『解業』是按照其表面現象來列舉的。一闡提也有佈施財物，這可稱為『施』，也有讀誦佛經和分別義理，這可稱為『解』。但這些都是邪的。最後總結說明他們沒有善。為什麼下面要解釋呢？用比喻和合的方式可以理解。以上是關於知斷（斷善根）的說明。
下面第二部分是關於知生善根。其中有三點。第一點是知道眾生的根性轉變不定。如來完全具足了知各種根性的力量，總的來說是標舉出來。所以能夠分別上中下根，簡略地顯示了知的相狀。能夠知道轉變等等，廣泛地顯示了知的相狀。因此下面總結說。第二點是知道各種根性的生起和斷滅是不定的。因為不定，所以或者斷滅后還會生起，順著說明不定。如果根性是固定的下劣，反而說明了不定。因此下面總結說。第三點是隨順所知而回答。迦葉（Kasyapa，佛陀十大弟子之一）先前問佛，佛具足根力，一定知道善星（Subha，人名）會斷善根，因為什麼因緣聽許他出家。佛回答有三點。第一點是爲了遮止他現在的罪過，所以聽許他出家。因為他在俗時身為國王，會破壞佛法。第二點是爲了讓他生起未來的善根，所以聽許他出家。爲了讓他遠離而生起未來出世的善根。如果不出家，也會斷滅善根等等，這是舉出損害來顯示利益。現在出家等等，彰顯了利益不同於損害。第三點是因此下面總結。先順著說，后反過來說。
下面第三部分是雙重地知道生起和斷滅。其中有三點。第一點是知道斷滅善根。佛觀察眾生，具足善和不善，知道他們先前所成就的。這個人雖然具足善根，但不久就會斷滅，知道他將要斷滅。為什麼下面要解釋呢？因為他不能親近善友，聽聞佛法，思考義理，如教修行。因此下面總結說。
第二點是知道生起善根。如來又知道這個人現在等等，用佛法說明了知。其次用比喻來顯示。泉水比喻菩提（Bodhi，覺悟），村莊比喻生死。離開生死之外就是菩提，所以說不遠。果德純粹美妙，稱為甘美。各種修行圓滿具備，名為具足八德。生起善根的人厭惡有和名，尋求出離，稱為渴求。發起心趣向，名為想要前往。智者比喻佛。知道他一定會去，所以說無疑。為什麼下面要解釋呢？
【English Translation】 English version: Middle, beginning of the Dharma, then analogy, and finally synthesis. At the beginning of the Dharma, first state what is to be explained. For an Icchantika (one who has severed their roots of goodness), if there are deeds of body, speech, and mind, enumerate them all. 'Grasping karma' and 'seeking karma' are enumerated according to delusion. Creating karma with a mind of view (wrong view) is called 'grasping karma,' and creating karma with a mind of love is called 'seeking karma.' 'Giving karma' and 'understanding karma' are enumerated according to their apparent phenomena. An Icchantika also has the giving of wealth, which can be called 'giving,' and also has the reading of scriptures and distinguishing of meanings, which can be called 'understanding.' But these are all evil. Finally, it is concluded that they have no goodness. Why is there an explanation below? It can be understood by using analogy and synthesis. The above is about knowing severance (severance of the roots of goodness).
The second part below is about knowing the arising of good roots. There are three points in it. The first point is knowing that the faculties of beings are not fixed in their transformation. The Tathagata (another name for the Buddha) fully possesses the power to know all kinds of faculties, and generally speaking, it is raised as a standard. Therefore, he can distinguish between superior, middle, and inferior faculties, and briefly shows the appearance of knowing. Being able to know transformation, etc., broadly shows the appearance of knowing. Therefore, the following concludes. The second point is knowing that the arising and cessation of various faculties are uncertain. Because it is uncertain, they may arise again after cessation, following the explanation of uncertainty. If the faculties are fixed and inferior, it instead explains uncertainty. Therefore, the following concludes. The third point is to answer according to what is known. Kasyapa (one of the Buddha's ten great disciples) previously asked the Buddha, who fully possesses the power of faculties, and certainly knows that Subha (a person's name) will sever his roots of goodness, for what reason did he allow him to leave home. The Buddha answered with three points. The first point is to prevent his present sins, so he allowed him to leave home. Because he was a king in secular life, he would destroy the Dharma. The second point is to allow him to generate future good roots, so he allowed him to leave home. To allow him to be far away and generate future transcendent goodness. If he does not leave home, he will also sever his roots of goodness, etc., which is to raise the harm to show the benefit. Now leaving home, etc., highlights that the benefit is different from the harm. The third point is therefore the following concludes. First, follow the explanation, then reverse it.
The third part below is doubly knowing arising and cessation. There are three points in it. The first point is knowing the severance of good roots. The Buddha observes beings, possessing both good and evil, and knows what they have previously accomplished. Although this person possesses good roots, he will soon sever them, knowing that he will sever them. Why is there an explanation below? Because he cannot be close to good friends, listen to the Dharma, think about the meaning, and practice according to the teachings. Therefore, the following concludes.
The second point is knowing the arising of good roots. The Tathagata also knows that this person is now, etc., using the Dharma to explain knowing. Secondly, use an analogy to show. The spring is an analogy for Bodhi (enlightenment), and the village is an analogy for Samsara (the cycle of birth and death). Being outside of Samsara is Bodhi, so it is said to be not far away. The fruit of virtue is pure and wonderful, called sweet. All kinds of practices are complete and fully equipped, called possessing the eight virtues. A person who generates good roots hates existence and name, and seeks liberation, called thirsting. Generating the mind to go towards, called wanting to go. The wise man is an analogy for the Buddha. Knowing that he will definitely go, so it is said to be without doubt. Why is there an explanation below?
。下合可知。
三知生斷多少之義于中如來先取地土反問迦葉。迦葉次答。下佛約之以顯生斷多少之義。句別有四。一知未來趣善者少。二知未來向惡者多。三護持下知其現在修善者少。四毀戒下知其現在作惡者多。
自下第二答上問中兩足妙藥。于中迦葉先問發起。前已問竟何勞更問。去問遠故。此問與前有何差別。前直贊問贊佛所說。法為妙藥。今於此處具為兩門。一讚。二難。初至亦知未來諸根是其贊問。如是眾生於佛滅下是其難問。迦葉前者何不即難至此方為。前者若舉二十一對諍論難佛。言辭浮廣不成偈義為是不難。由前不難故此為之今此何不望直為難。先為贊乎。將奪先與。為難法爾。故先嘆之。嘆中如來具足根力牒佛前言。下明所知。所知有三。一知眾生上中下根。二知諸根利鈍差別。三知眾生現未根別。
下對設難。難意如何。佛具根力說應當機。何因緣故作不定說。令未來人各執聖言起諍斷善。于中先舉二十一對諍論之言。下責如來。何故今日作不定說。
下佛答之。明己所說皆是眾生病之良藥。愚人不解故起諍論。文中有四。第一總答。二若如來畢竟已下隨問別答。三如是諍訟是佛境下總嘆顯深令人仰推。四若人於是生疑心者猶能摧壞無量惱下明取捨得失令人舍著。初
【現代漢語翻譯】 現代漢語譯本：
下面結合上下文可以理解。
關於瞭解眾生斷善根多少的意義，如來先取地上的土，反問迦葉（Kāśyapa，佛陀的十大弟子之一）。迦葉隨後回答。下面佛陀用這個比喻來闡明眾生斷善根多少的意義。句子分別有四層含義：一是知道未來趨向善良的人少；二是知道未來趨向邪惡的人多；三是『護持』等句，知道現在修行善法的人少；四是『毀戒』等句，知道現在作惡的人多。
下面第二部分回答上面的提問，關於『兩足妙藥』（指佛法）。其中迦葉先提問引發。前面已經問過了，為什麼還要再問？因為時間間隔較遠。這次提問與之前的提問有什麼區別？之前是直接讚歎提問，讚美佛陀所說的法是妙藥。現在在這裡，包含了兩個方面：一是讚歎，二是質疑。從『亦知未來諸根』到『是其贊問』是讚歎提問。『如是眾生於佛滅下』是質疑提問。迦葉之前為什麼不立刻質疑，而要等到現在才質疑？如果之前就提出二十一種諍論來質疑佛陀，言辭會顯得浮誇而冗長，不成偈頌的意義，所以沒有質疑。因為之前沒有質疑，所以現在才提出。現在為什麼不直接質疑，而是先讚歎呢？這是爲了先肯定，然後再否定。質疑是理所當然的，所以先讚歎。讚歎中，如來具足根力，呼應佛陀之前所說的話。下面闡明所知的內容。所知的內容有三點：一是知道眾生的上、中、下根器；二是知道諸根的利鈍差別；三是知道眾生現在和未來的根器差別。
下面是針對假設的質疑。質疑的用意是什麼？佛陀具足根力，說法應當契合機宜。為什麼會作出不確定的說法，讓未來的人各自執著聖言，引發爭論，斷滅善根？其中先列舉二十一種諍論的說法，下面責問如來，為什麼今天作出不確定的說法？
下面佛陀回答，說明自己所說的一切都是眾生疾病的良藥，愚昧的人不理解，所以引發爭論。文中有四個部分：第一是總體的回答；第二是『若如來畢竟已下』，隨著提問分別回答；第三是『如是諍訟是佛境下』，總體讚歎佛法的深奧，令人仰慕推崇；第四是『若人於是生疑心者』，說明取捨的得失，令人捨棄執著。首先是總體的回答。
【English Translation】 English version:
This can be understood by combining the context below.
Regarding understanding the meaning of how much good roots sentient beings sever, the Tathagata (如來，Tathāgata, 'the thus-gone one', an epithet of the Buddha) first took earth from the ground and asked Kāśyapa (迦葉，Kāśyapa, one of the Buddha's ten great disciples) in return. Kāśyapa then answered. Below, the Buddha uses this metaphor to illustrate the meaning of how much good roots sentient beings sever. The sentences have four meanings respectively: first, knowing that few will tend towards goodness in the future; second, knowing that many will tend towards evil in the future; third, the sentences such as 'upholding', knowing that few cultivate good deeds now; fourth, the sentences such as 'destroying precepts', knowing that many do evil now.
Below, the second part answers the above question, regarding the 'two-footed wonderful medicine' (兩足妙藥, referring to the Buddha's teachings). Among them, Kāśyapa first initiates the question. Why ask again after having already asked before? Because the time interval is far. What is the difference between this question and the previous question? The previous one was a direct praise of the question, praising the Dharma (法, Dharma, the teachings of the Buddha) spoken by the Buddha as a wonderful medicine. Now here, it contains two aspects: first, praise, and second, questioning. From 'also knowing the future faculties' (亦知未來諸根) to 'is its praise question' (是其贊問) is praising the question. 'Such sentient beings after the Buddha's extinction' (如是眾生於佛滅下) is a questioning question. Why didn't Kāśyapa immediately question before, but waited until now to question? If twenty-one kinds of disputes were raised to question the Buddha before, the words would appear frivolous and lengthy, not forming the meaning of a verse, so he did not question. Because he did not question before, he raises it now. Why doesn't he directly question now, but praises first? This is to affirm first, and then negate. Questioning is a matter of course, so praise first. In the praise, the Tathagata is fully endowed with roots and powers, echoing what the Buddha said before. Below, clarify what is known. There are three things to know: first, knowing the superior, middle, and inferior faculties of sentient beings; second, knowing the differences between the sharpness and dullness of the faculties; third, knowing the differences between the present and future faculties of sentient beings.
Below is a question aimed at a hypothesis. What is the intention of the question? The Buddha is fully endowed with roots and powers, and the Dharma spoken should be in accordance with the occasion. Why make uncertain statements, allowing future people to cling to the holy words, causing disputes and severing good roots? Among them, first list twenty-one kinds of disputes, and then question the Tathagata, why make uncertain statements today?
Below, the Buddha answers, explaining that everything he says is a good medicine for the diseases of sentient beings, but ignorant people do not understand, so they cause disputes. There are four parts in the text: the first is the overall answer; the second is 'if the Tathagata has completely finished below' (若如來畢竟已下), answering separately according to the questions; the third is 'such disputes are the realm of the Buddha below' (如是諍訟是佛境下), generally praising the profundity of the Dharma, making people admire and revere it; the fourth is 'if a person has doubts about this' (若人於是生疑心者), explaining the gains and losses of taking and abandoning, making people abandon attachments. First is the overall answer.
總答中文別有二。一當法略答。二於一名下約類廣答。略中有四。一嘆法深。如是之義非六識識唯智慧知。二約對愚智彰說不同。于有智者不作二說。智亦謂佛不作二說。于無智者作不定說。彼亦謂佛作不定說。是義云何。今且約初涅槃辨之。余類可知。佛于智者宣說應身入于涅槃真身不入。隨其別法各施一言名不二說。智人解此。故亦謂佛不作二說愚人於法多喜偏執。聞佛應滅謂一向滅。佛為破之說真不滅。聞真不滅謂應亦然。佛為破之說應有滅。兩言相反名不定說。彼亦謂佛作不定說。三彰己所說各為病治並是妙藥。所有一切悉為調生法說明也。譬如醫等喻說明也。四明所說不定所以。為國土者處別故異。為他語者隨解故異。為人故者隨生故異。人有愚智大小等別故說不同。為眾根者隨機故異為是等故於一法中作二種說。
就下廣中文別有四。一就法舉類。二是故隨人隨意已下約之顯法。三五種眾生不應為說五種法下約人舉類。四如汝所言佛涅槃下約之顯法。此四段中前二一對法相不定。后二一對隨人不定。就初段中類別有三。一明諸法一異不定。二廣略不定。三淺深不定。三中初門一處辨之。后之兩門一處並舉。就初類中先開三門。言一名法說無量名者顯體之名名法不殊名一名法。此法體中義別眾多隨別
【現代漢語翻譯】 現代漢語譯本 總的回答，從中文角度來說，可以分為兩種。第一種是針對佛法的簡略回答，第二種是在一個名相之下，根據類別進行廣泛回答。簡略回答又包含四種情況：第一，讚歎佛法的深奧，例如『如是』（Tathata，真如）的意義，不是六識所能認識的，只有智慧才能瞭解。第二，通過對比愚者和智者，來彰顯說法的不同。對於有智慧的人，不說兩種不同的說法，因為智慧本身也等同於佛，所以不說兩種不同的說法。對於沒有智慧的人，則會說不確定的說法，他們也認為佛說了不確定的說法。這是什麼意思呢？現在暫且以最初的涅槃（Nirvana，寂滅）來辨析，其餘的類別可以依此類推。佛對有智慧的人宣說應化之身（Nirmanakaya，佛的化身）進入涅槃，但真身（Dharmakaya，法身）不入涅槃。根據不同的法，分別施以一種言語，這叫做『不二說』。有智慧的人能夠理解這一點，所以也認為佛不說兩種不同的說法。愚昧的人對於佛法，常常喜歡片面執著。聽到佛的應化身滅度，就認為是一切都滅度了。佛爲了破除這種偏見，就說真身不滅。聽到真身不滅，又認為應化身也是如此。佛爲了破除這種偏見，就說應化身有滅度。兩種說法相反，叫做『不定說』。他們也認為佛說了不確定的說法。第三，彰顯自己所說的一切，都是針對不同的病癥而開出的藥方，都是妙藥。所有的一切，都是爲了調伏眾生的法，這是說明。譬如醫生等，這是比喻說明。第四，說明所說的不確定的原因。爲了不同的國土，因為地方不同而有所差異。爲了不同語言的人，因為理解不同而有所差異。爲了不同的人，因為根性不同而有所差異。人有愚昧和智慧、大小等區別，所以說法不同。爲了不同的根器，因為根機不同而有所差異。因為這些原因，對於同一個法，會作出兩種不同的說法。 接下來是廣泛回答，從中文角度來說，可以分為四種。第一種是就佛法舉例說明。第二種是『因為隨順人意』以下，通過約略的方式來顯明佛法。第三種是『五種眾生不應該為他們說五種法』以下，通過針對不同的人來舉例說明。第四種是『如你所說，佛涅槃』以下，通過約略的方式來顯明佛法。這四段中，前兩種是針對法相的不確定性，后兩種是針對隨順人意的不確定性。在第一段中，類別有三種：第一，說明諸法的一異是不確定的。第二，廣略是不確定的。第三，深淺是不確定的。這三種情況中，第一種情況在一個地方辨析，后兩種情況在一個地方一起舉例說明。在第一類中，首先展開三個方面：說一個名相，卻有無量的名稱，這是顯明本體的名稱和佛法沒有區別，名稱和佛法是同一個。在這個佛法的本體中，意義的差別有很多，隨著差別的不同...
【English Translation】 English version The general answer, from a Chinese perspective, can be divided into two types. The first is a brief answer concerning the Dharma (Buddha's teachings), and the second is a broad answer under one term, based on categories. The brief answer contains four situations: First, praising the profundity of the Dharma, such as the meaning of 'Tathata' (suchness), which cannot be understood by the six consciousnesses, but only by wisdom. Second, highlighting the difference in teachings by contrasting the foolish and the wise. For the wise, two different statements are not made, because wisdom itself is equivalent to the Buddha, so two different statements are not made. For the unwise, uncertain statements are made, and they also believe that the Buddha made uncertain statements. What does this mean? Let's temporarily analyze it with the initial Nirvana (extinction). The remaining categories can be inferred by analogy. The Buddha declared to the wise that the Nirmanakaya (manifestation body of the Buddha) enters Nirvana, but the Dharmakaya (Dharma body) does not enter Nirvana. According to different Dharmas, one word is given to each, which is called 'non-dual statement'. The wise can understand this, so they also believe that the Buddha does not make two different statements. Foolish people often like to be one-sidedly attached to the Dharma. When they hear that the Buddha's manifestation body has passed away, they think that everything has passed away. In order to break this prejudice, the Buddha said that the true body does not perish. When they hear that the true body does not perish, they think that the manifestation body is also like this. In order to break this prejudice, the Buddha said that the manifestation body does perish. The two statements are contradictory, which is called 'uncertain statement'. They also believe that the Buddha made uncertain statements. Third, highlighting that everything one says is a prescription for different ailments, and all are wonderful medicines. Everything is a Dharma for taming sentient beings, this is an explanation. For example, doctors, etc., this is an analogy explanation. Fourth, explaining the reason for the uncertainty of what is said. For different countries, there are differences because of different places. For people of different languages, there are differences because of different understandings. For different people, there are differences because of different dispositions. People have differences in foolishness and wisdom, size, etc., so the statements are different. For different capacities, there are differences because of different aptitudes. For these reasons, two different statements are made about the same Dharma. Next is the broad answer, from a Chinese perspective, which can be divided into four types. The first is to illustrate the Dharma with examples. The second is 'because it follows people's intentions' below, to clarify the Dharma in an approximate way. The third is 'five kinds of sentient beings should not be told five kinds of Dharma' below, to illustrate by targeting different people. The fourth is 'as you said, Buddha Nirvana' below, to clarify the Dharma in an approximate way. In these four paragraphs, the first two are for the uncertainty of Dharma characteristics, and the last two are for the uncertainty of following people's intentions. In the first paragraph, there are three categories: First, it is stated that the oneness and difference of all Dharmas are uncertain. Second, the broad and brief are uncertain. Third, the shallow and deep are uncertain. Among these three situations, the first situation is analyzed in one place, and the latter two situations are exemplified together in one place. In the first category, first unfold three aspects: saying one term, but there are countless names, this is to clarify that the name of the body and the Dharma are no different, the name and the Dharma are the same. In this body of Dharma, there are many differences in meaning, with different differences...
施名。是故得於一名法中說無量名。於一義中說無量名者諸義同體互相整合。一備一切一切成一。良以一中備一切故。隨之施名名亦眾多。故於一義說無量名。于無量義說無量名者隨其別義各施異名。故得於彼無量義中說無量名。
下廣辨之。云何一名說無量名牒問初門。于中具就涅槃辨之。余法類爾。云何一義說無量名牒問第二。于中具就帝釋辨之。帝釋胡語。此翻名為能作天主。憍尸迦者是其本姓。過去世時波羅㮈國有婆羅門。姓憍尸迦。好修福業。與其同友三十二人共為邑義。憍尸命終為忉利王。余為輔臣。佛依本姓呼為憍尸。于中或有從寶從幢種種名之。云何無量義說無量名牒問第三具就佛論。具八智者。佛知生死無常與苦無我不凈。知涅槃法常樂我凈名為八智。亦可更有。文中不列。義不盡者下重論之。復有一義說無量名重牒前門。如陰一義。亦名陰者當義施名。余皆傍立。亦名倒者能生倒心故名為倒。如五塵境生欲。亦名諦者有漏五陰是苦集諦。無漏五陰是其道諦。名四念者色陰身念。受陰受念。識陰心念。想行法念。名四食者段食是色。故色陰中有其段食。識陰識食。行中具有思食觸食。受想不論。四識住者有漏陰中除識一種。自餘四陰為識所依。名四識住。亦名有者所謂三有二十五有。亦名道
【現代漢語翻譯】 現代漢語譯本： 施名：因此，在一個名稱的法中，可以宣說無量的名稱。在一個意義中宣說無量的名稱，是因為諸多的意義本體相同，互相整合，一個意義完備了一切意義，一切意義成就了一個意義。正因為一個意義中完備了一切意義，所以隨著這個意義而施加的名稱也眾多。因此在一個意義中宣說無量的名稱。在無量的意義中宣說無量的名稱，是隨著各個不同的意義而施加不同的名稱。因此可以在那無量的意義中宣說無量的名稱。
下面廣泛地辨析這些問題。「云何一名說無量名」是承接並詢問最初的問題。其中具體地就涅槃來辨析，其餘的法可以依此類推。「云何一義說無量名」是承接並詢問第二個問題。其中具體地就帝釋（Devanam Indra，天主）來辨析。帝釋是胡語，翻譯成漢語就是能作天主。憍尸迦（Kausika）是他的本姓。過去世的時候，在波羅奈國（Varanasi）有一個婆羅門，姓憍尸迦，喜歡修習福業，和他的三十二個朋友一起共同為村裡服務。憍尸迦死後成爲了忉利天（Trayastrimsa）的國王，其餘的人成爲了輔臣。佛陀依據他的本姓稱他為憍尸。其中或者有從寶、從幢等等各種名稱來稱呼他。「云何無量義說無量名」是承接並詢問第三個問題，具體地就佛陀來論述。具備八種智慧的人，佛陀知道生死是無常、是苦、是無我、是不凈的，知道涅槃的法是常、是樂、是我、是凈，這稱為八智。也可以有更多的智慧，只是文中沒有列舉。意義沒有窮盡的，下面重新論述。「復有一義說無量名」是重新承接前面的問題。比如陰（Skandha）這一個意義，也稱為陰，是按照它的意義來施加名稱，其餘的都是旁立的名稱。也稱為倒（Viparyasa），是因為能夠產生顛倒之心，所以稱為倒。比如五塵（Panca Kamaguna）的境界產生慾望。也稱為諦（Satya），有漏的五陰是苦諦和集諦，無漏的五陰是道諦。稱為四念處（Cattaro Satipatthana），色陰是身念處，受陰是受念處，識陰是心念處，想陰和行陰是法念處。稱為四食（Cattaro Ahara），段食是色，所以色陰中有段食。識陰是識食，行陰中具有思食和觸食，受陰和想陰中沒有。四識住（Cattari Vinnanatthiti）中，有漏的陰中除了識以外，其餘的四陰是識所依賴的。也稱為有（Bhava），所謂的三有（Trayo Bhava）和二十五有。也稱為道（Marga）。
【English Translation】 English version: Applying Names: Therefore, within the Dharma of one name, countless names can be spoken. Speaking of countless names within one meaning is because the many meanings share the same essence, integrating with each other. One meaning encompasses all meanings, and all meanings achieve one meaning. Precisely because one meaning encompasses all, the names applied accordingly are also numerous. Hence, countless names are spoken within one meaning. Speaking of countless names within countless meanings is applying different names according to each distinct meaning. Therefore, countless names can be spoken within those countless meanings.
The following elaborates on these points. 'How does one name express countless names?' is a continuation and inquiry into the initial question. It specifically discusses Nirvana (extinction of suffering) to clarify this. Other Dharmas can be understood similarly. 'How does one meaning express countless names?' is a continuation and inquiry into the second question. It specifically discusses Indra (Devanam Indra, lord of gods) to clarify this. Indra is a foreign term, translated into Chinese as 'He Who Can Act as Lord of the Gods.' Kausika (Kausika) is his original family name. In a past life, in the kingdom of Varanasi (Varanasi), there was a Brahmin named Kausika who enjoyed cultivating meritorious deeds. He and his thirty-two friends jointly served the village. After Kausika died, he became the king of Trayastrimsa Heaven (Trayastrimsa), and the others became his ministers. The Buddha calls him Kausika based on his family name. Among them, some may call him by various names derived from 'jewel,' 'banner,' and so on. 'How do countless meanings express countless names?' is a continuation and inquiry into the third question, specifically discussing the Buddha. One who possesses eight wisdoms: the Buddha knows that birth and death are impermanent, suffering, without self, and impure; and knows that the Dharma of Nirvana is permanent, blissful, with self, and pure. These are called the eight wisdoms. There may be more wisdoms, but they are not listed in the text. If the meaning is not exhausted, it will be discussed again below. 'Again, how does one meaning express countless names?' is a re-engagement with the previous question. For example, the one meaning of Skandha (aggregate), is also called Skandha, which is named according to its meaning, and the rest are auxiliary names. It is also called Viparyasa (perversion), because it can generate a mind of inversion, hence it is called Viparyasa. For example, the realm of the five desires (Panca Kamaguna) generates desire. It is also called Satya (truth), the contaminated five Skandhas are the Truth of Suffering and the Truth of Accumulation, and the uncontaminated five Skandhas are the Truth of the Path. Called the Four Foundations of Mindfulness (Cattaro Satipatthana), the form Skandha is mindfulness of the body, the feeling Skandha is mindfulness of feeling, the consciousness Skandha is mindfulness of the mind, and the perception and volition Skandhas are mindfulness of the Dharma. Called the Four Nutriments (Cattaro Ahara), coarse food is form, so there is coarse food in the form Skandha. The consciousness Skandha is consciousness-nutriment, and the volition Skandha contains volition-nutriment and contact-nutriment; feeling and perception are not included. Among the Four Stations of Consciousness (Cattari Vinnanatthiti), in the contaminated Skandhas, except for consciousness, the remaining four Skandhas are what consciousness relies on. It is also called Bhava (existence), the so-called Three Realms (Trayo Bhava) and Twenty-five Existences. It is also called Marga (path).
者所謂六道。亦名時者現生后時。亦可是其生住滅時。名眾生者因中說果亦名為世。第一義者相名世諦。體名第一。名三修者色名身戒。餘四名心。名因果者善惡五陰說為集因。報陰名果。名煩惱者有漏五陰從煩惱生。能生煩惱故名煩惱。名解脫者無漏五陰。三世轉輪名十二因緣。整合假人名聲聞等。三世分異名過去等。是名結之。此初類竟。
下舉廣略淺深為類。如來為生廣中說略略中說廣以為一門廣略不定第一義諦說為世諦世諦說為第一義諦復為一門淺深不定。云何名為廣中說下釋顯初門。云何第一說世諦下釋顯後門。如汝得法故名阿若憍陳如者。阿之言無。若之言智。陳如是姓。證無成智故名無智。
上來舉類。下約顯法。句別有四。一順明如來隨人不同差別異說名知根力。二反明定說不具根力。謂于向前所諍義中作定說者不稱物機。是故不名具知根力。三重顯初句明隨人別不得定說。于中初明所化眾生受法各異。先喻后合。喻中象負非驢勝者喻明菩薩所受行法二乘不堪。下合可知。次明如來隨之異說。何以下釋。四若使下顯前第二明佛定說不具根力。
自下第三約人舉類。于中初約五種惡人以舉其類。是故我先告舍利下約就利鈍二人舉類。前中有三。一舉昔言明五眾生不應還為說五種法。
【現代漢語翻譯】 這就是所謂的六道（Liùdào，Six Realms of Rebirth）。也可以說，『時』指的是現生、後世，也可以指其生、住、滅的時刻。『眾生』（zhòngshēng，sentient beings）是指在因中說果，也可以稱為『世』（shì，world）。第一義（dì yī yì，ultimate truth）從相上說是世諦（shìdì，conventional truth），從體上說是第一義。所謂『三修』（sān xiū，three trainings）是指色蘊（sè yùn，form）名為身戒（shēn jiè，physical discipline），其餘四蘊（受、想、行、識）名為心（xīn，mind）。所謂『因果』（yīnguǒ，cause and effect）是指善惡五陰（shàn è wǔyīn，wholesome and unwholesome aggregates）說是集因（jí yīn，accumulated causes），報陰（bào yīn，resultant aggregates）名為果（guǒ，effect）。所謂『煩惱』（fánnǎo，afflictions）是指有漏五陰（yǒu lòu wǔyīn，defiled aggregates）從煩惱生，能生煩惱，所以名為煩惱。所謂『解脫』（jiětuō，liberation）是指無漏五陰（wú lòu wǔyīn，undefiled aggregates）。三世（sān shì，three times）轉輪（zhuǎnlún，cyclic existence）名為十二因緣（shí èr yīnyuán，twelve links of dependent origination）。整合假人（jí chéng jiǎ rén，assembled false person）名為聲聞（shēngwén，śrāvaka）等。三世分異（sān shì fēn yì，differentiation of three times）名為過去（guòqù，past）等。這就是所謂的結之。這第一類結束。
下面舉廣略淺深為一類。如來（Rúlái，Tathāgata）爲了眾生，在廣中說略，在略中說廣，認為是一門，廣略不定。第一義諦（dì yī yìdì，ultimate truth）說為世諦（shìdì，conventional truth），世諦說為第一義諦，又是一門，淺深不定。如何名為廣中說？下面解釋顯明初門。如何第一說世諦？下面解釋顯明後門。如你得法，所以名為阿若憍陳如（Āruòjiāochénrú，Ājñāta Kauṇḍinya）。阿（Ā）的意思是『無』（wú，no），若（ruò）的意思是『智』（zhì，wisdom），陳如（Chénrú）是姓。證得無而成智，所以名為無智。
上面是舉例說明。下面是約法顯明。句別有四種。一是順明，如來隨人不同，差別異說，名為知根力（zhī gēn lì，knowing faculties and powers）。二是反明，定說不具根力。對於向前所爭論的意義中作定說的人，不符合眾生的根機。所以不名為具知根力。三重顯初句，說明隨人而異，不得定說。其中先說明所化眾生受法各異。先用比喻，後作總結。比喻中，像負重物不是驢能勝任的，比喻說明菩薩（Púsà，Bodhisattva）所受行法二乘（èr shèng，two vehicles）不堪承受。下面合說可知。其次說明如來隨之異說。何以下面解釋。四是若使，下面顯明前面第二點，說明佛（fó，Buddha）定說不具根力。
從下面開始，第三部分是約人舉類。其中首先是約五種惡人來舉例說明。所以，我先前告訴舍利弗（Shèlìfú，Śāriputra），下面是約就利根和鈍根兩種人來舉例說明。前面有三點。一是舉昔日之言，說明五種眾生不應還為他們說五種法。
【English Translation】 English version: These are the so-called Six Realms (Liùdào). It can also be said that 'time' refers to the present life, future lives, or the moments of birth, dwelling, and cessation. 'Sentient beings' (zhòngshēng) refers to speaking of the result in the cause, and can also be called 'world' (shì). The ultimate truth (dì yī yì) is conventionally true (shìdì) in terms of appearance, and ultimate in terms of essence. The so-called 'three trainings' (sān xiū) refer to the aggregate of form (sè yùn) as physical discipline (shēn jiè), and the remaining four aggregates (feeling, perception, volition, consciousness) as mind (xīn). The so-called 'cause and effect' (yīnguǒ) refers to wholesome and unwholesome aggregates (shàn è wǔyīn) as accumulated causes (jí yīn), and resultant aggregates (bào yīn) as effect (guǒ). The so-called 'afflictions' (fánnǎo) refers to defiled aggregates (yǒu lòu wǔyīn) arising from afflictions, and capable of producing afflictions, hence called afflictions. The so-called 'liberation' (jiětuō) refers to undefiled aggregates (wú lòu wǔyīn). The cycle of the three times (sān shì) is called the twelve links of dependent origination (shí èr yīnyuán). The assembled false person (jí chéng jiǎ rén) is called śrāvaka (shēngwén) and so on. The differentiation of the three times (sān shì fēn yì) is called past (guòqù) and so on. This is the so-called conclusion. This first category ends.
Below, examples are given to categorize based on extensiveness, conciseness, shallowness, and depth. The Tathāgata (Rúlái), for the sake of sentient beings, speaks concisely within the extensive, and extensively within the concise, considering it as one approach, with extensiveness and conciseness being unfixed. The ultimate truth (dì yī yìdì) is spoken of as conventional truth (shìdì), and conventional truth is spoken of as ultimate truth, again as one approach, with shallowness and depth being unfixed. How is it called speaking concisely within the extensive? Below, the initial approach is explained and revealed. How does the ultimate speak of conventional truth? Below, the latter approach is explained and revealed. As you have attained the Dharma, you are called Ājñāta Kauṇḍinya (Āruòjiāochénrú). Ā (Ā) means 'no' (wú), jñāta (ruò) means 'wisdom' (zhì), and Kauṇḍinya (Chénrú) is the surname. Having realized no-wisdom and attained wisdom, hence called no-wisdom.
Above are examples given. Below, the Dharma is revealed in relation to people. There are four types of sentences. First, directly explaining that the Tathāgata varies according to people, with different and distinct teachings, is called knowing faculties and powers (zhī gēn lì). Second, indirectly explaining that fixed teachings do not possess faculties and powers. Those who make fixed statements in the previously disputed meanings do not accord with the faculties of sentient beings. Therefore, they are not called fully knowing faculties and powers. Third, re-emphasizing the initial sentence, explaining that it varies according to people and cannot be fixed. Among them, it is first explained that the sentient beings being transformed receive the Dharma differently. First, a metaphor is used, then a conclusion is made. In the metaphor, an elephant carrying a heavy load is not something a donkey can handle, illustrating that the practices undertaken by Bodhisattvas (Púsà) are unbearable for the two vehicles (èr shèng). The combined explanation below is understandable. Secondly, it explains the Tathāgata's different teachings accordingly. What follows below explains this. Fourth, 'if it were the case,' below it reveals the second point mentioned earlier, explaining that the Buddha's (fó) fixed teachings do not possess faculties and powers.
From below, the third part is categorizing based on people. Among them, it first categorizes based on five types of evil people. Therefore, I previously told Śāriputra (Shèlìfú), below it categorizes based on people of sharp and dull faculties. There are three points in the preceding part. First, it cites past words, explaining that the five types of sentient beings should not be taught the five types of Dharma again.
問曰經說慳貪眾生教行佈施乃至癡者教修智慧。今以何故不信人前不讚正信。乃至癡前不讚智慧。釋言隨人不同故爾。若人內有出世道機厭患已過。則須當病為說對治。慳為說施。乃至癡者為說智慧。若無道機不厭已過則須將護。不信人前不讚正信。乃至癡前不讚智慧。二何為故下釋前不得為說所以。若說不名知根憐生。三何以下釋前不名知根憐生。是人聞說起惡受苦。是故不名憐生知根。
就約利鈍舉類之中初告舍利為利勿廣為鈍莫略。問曰利人堪受多法應為廣說。鈍人不能攝受多法應為略說。今以何故為利不廣為鈍不略。釋言廣略有其二種。一約法分別。辨宣多法名之為廣說少稱略。若從是義廣為利人能多受故。略為鈍者不堪受故。二就說分別。於一法中多言名廣少語稱略。若從是義。略為利人少言能解。廣為鈍人多言方悟。舍利次答。后佛述成。
自下第四約之顯法。文別有四。一牒其所問。玄呵諍者顛倒因緣不得正見是故不能自利利他。二明已隨物不得定說。三十方下舉他類已。于中初明一切諸佛化生不同故說十二。次明十二為他非自。下結諸佛隨解異說名具解力。四佛自彰已具足根解二種力故知人現未斷善及脫。先牒二力。次辨。后結。以具二力故名力士。
上來總答。自下第二隨問別
答。于中應先辨其諍相。起諍雖眾約法唯三。一大小見異故起諍論。如說涅槃不涅槃等。二就大中見別起諍。如說佛性即離有等。三就小中見別起諍。如說羅漢退不退等。凡夫二乘通名為小。次辨釋義。世人解諍多不以理。學毗曇者偏助毗曇。學成實者偏佐成實。此乃助諍。何成辨理。和諧通取是釋義也。
文中先辨如來涅槃不涅槃義。三句釋之。一辨諍相。有人聞佛應身有滅謂真亦然。有人聞說真身常存謂應同爾所以成諍。二須論理。理則兼通。于真常存隨化有滅不得偏取。三次釋文。若言如來畢竟涅槃及不涅槃是人不解雙牒總呵。下別顯之。先明如來為物說滅凡聞起諍昔為五人說佛涅槃。一為諸仙。二為力士。三為純陀。四為須跋。五為世王。第七德中為七人說。今略論五。下明如來說不涅槃凡聞起諍。為小菩薩聞滅心退故說佛常。愚人不解。謂定不滅。
第二次辨有我無我。于中還初辨其諍相。有人聞說眾生無我。謂呼世俗假我亦無。有人聞說假名之我。便立性實所以成諍。次辨道理。理則兼通。陰合成人名為有我。陰別無人名為無我。下釋其文。于中初明如來說我凡聞起諍有兩複次。文顯可知。后說無我凡聞起諍。聖說無中初有比丘問佛我義。次佛對破。下明比丘聞而得果。問中世尊云何名我問
【現代漢語翻譯】 現代漢語譯本：回答。在這些爭論中，首先應該辨明爭論的表象。引發爭論的原因雖然很多，但從佛法的角度來看，主要有三種。第一種是由於對大乘和小乘的見解不同而引發的爭論，例如關於『涅槃』（Nirvana，佛教術語，指解脫生死的狀態）是否存在的爭論。第二種是就大乘內部的見解差異而引發的爭論，例如關於『佛性』（Buddha-nature，佛教術語，指一切眾生皆具成佛的可能性）是『即離有』（既不執著于『有』，也不執著于『無』）的爭論。第三種是就小乘內部的見解差異而引發的爭論，例如關於『阿羅漢』（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）是否會退轉的爭論。凡夫和二乘（聲聞乘和緣覺乘）統稱為『小』。接下來辨析解釋的意義。世人解釋爭論，大多不合乎道理。學習《毗曇》（Abhidharma，佛教術語，指論藏）的人偏袒《毗曇》，學習《成實論》（Satyasiddhi-sastra，佛教論書）的人偏袒《成實論》。這實際上是助長爭論，哪裡能成就辨明真理呢？和諧地融會貫通才是解釋意義的正確方法。 文中首先辨析如來（Tathagata，佛教術語，指佛的稱號之一）涅槃與不涅槃的意義。用三句話來解釋它。第一句辨明爭論的表象。有人聽到佛的應身（Nirmanakaya，佛教術語，指佛為度化眾生而示現的化身）有滅亡，就認為真身（Dharmakaya，佛教術語，指佛的法身，是佛的真正身）也是如此。有人聽到說真身常存，就認為應身也應該如此，因此產生爭論。第二句必須論述道理。道理應該是兼顧融通的。真身常存，應身隨因緣變化而有滅，不能偏執一方。第三句解釋經文。如果說如來畢竟涅槃或者不涅槃，這是人不理解佛意的雙重否定，應該一起呵斥。下面分別闡明。首先說明如來為眾生說滅，凡是聽到的人就會產生爭論。過去佛為五種人說佛會涅槃：一是爲了諸仙，二是爲了力士，三是爲了純陀（Cunda，人名），四是爲了須跋（Subhadra，人名），五是爲了世王。在第七德中，為七種人說了這個道理。現在簡略地論述五種情況。下面說明如來說不涅槃，凡是聽到的人就會產生爭論。爲了讓小乘菩薩聽到佛滅會退失道心，所以說佛常住不滅。愚昧的人不理解，就認為佛一定不會滅。 第二次辨析有我（Atman，佛教術語，指常一不變的實體）與無我（Anatman，佛教術語，指沒有常一不變的實體）。其中還是首先辨明爭論的表象。有人聽到說眾生無我，就認為世俗假名安立的我也應該不存在。有人聽到說假名安立的我，就認為有一個真實的自性存在，因此產生爭論。其次辨明道理。道理應該是兼顧融通的。五陰（Skandha，佛教術語，指色、受、想、行、識五種構成要素）和合而成的人，可以稱為『有我』。五陰分離，則沒有人，可以稱為『無我』。下面解釋經文。其中首先說明如來說我，凡是聽到的人就會產生爭論，有兩種情況。經文已經顯明，可以知道。後面說無我，凡是聽到的人就會產生爭論。聖人說無我，首先是有比丘（Bhiksu，佛教術語，指男性出家修行者）問佛『我』的含義。其次佛進行破斥。下面說明比丘聽聞后證得果位。在提問中，比丘問世尊（Bhagavan，佛教術語，指佛的尊稱）如何稱之為『我』？
【English Translation】 English version: Answer. Among these disputes, one should first discern the appearance of the dispute. Although there are many reasons for initiating disputes, from the perspective of the Dharma, there are mainly three. The first is disputes arising from differing views on Mahayana and Hinayana, such as the debate about whether 'Nirvana' (Nirvana, a Buddhist term referring to the state of liberation from birth and death) exists. The second is disputes arising from differences in views within Mahayana, such as the debate about 'Buddha-nature' (Buddha-nature, a Buddhist term referring to the potential for all beings to attain Buddhahood) being 'neither attached to existence nor attached to non-existence'. The third is disputes arising from differences in views within Hinayana, such as the debate about whether 'Arhats' (Arhat, a Buddhist term referring to a saint who has exhausted afflictions and attained liberation) regress. Ordinary people and the Two Vehicles (Sravakayana and Pratyekabuddhayana) are collectively referred to as 'small'. Next, discern the meaning of interpretation. Most people interpret disputes without reason. Those who study 'Abhidharma' (Abhidharma, a Buddhist term referring to the collection of treatises) favor Abhidharma, and those who study the 'Satyasiddhi-sastra' (Satyasiddhi-sastra, a Buddhist treatise) favor the Satyasiddhi-sastra. This is actually fueling the dispute; how can it achieve discerning the truth? Harmoniously integrating and understanding is the correct way to interpret meaning. The text first discerns the meaning of whether the Tathagata (Tathagata, a Buddhist term referring to one of the titles of the Buddha) enters Nirvana or not. It explains it in three sentences. The first sentence discerns the appearance of the dispute. Some people hear that the Buddha's Nirmanakaya (Nirmanakaya, a Buddhist term referring to the manifestation body of the Buddha for the purpose of saving sentient beings) has perished, and they think that the Dharmakaya (Dharmakaya, a Buddhist term referring to the Dharma body of the Buddha, which is the true body of the Buddha) is also the same. Some people hear that the Dharmakaya is permanent, and they think that the Nirmanakaya should also be the same, thus causing disputes. The second sentence must discuss the principle. The principle should be inclusive and integrated. The Dharmakaya is permanent, and the Nirmanakaya perishes according to the changing conditions; one cannot be biased towards one side. The third sentence explains the scripture. If one says that the Tathagata ultimately enters Nirvana or does not enter Nirvana, this is a double negation by people who do not understand the Buddha's intention, and should be reprimanded together. The following clarifies separately. First, it explains that the Tathagata speaks of extinction for sentient beings, and anyone who hears it will generate disputes. In the past, the Buddha spoke of the Buddha entering Nirvana for five types of people: one was for the immortals, two was for the strongmen, three was for Cunda (Cunda, a person's name), four was for Subhadra (Subhadra, a person's name), and five was for the worldly kings. In the seventh virtue, this principle was spoken for seven types of people. Now, briefly discuss the five situations. The following explains that the Tathagata speaks of not entering Nirvana, and anyone who hears it will generate disputes. In order to prevent Hinayana Bodhisattvas from losing their aspiration for enlightenment upon hearing of the Buddha's extinction, it is said that the Buddha is permanent and does not perish. Ignorant people do not understand and think that the Buddha will definitely not perish. The second time, discern the existence of self (Atman, a Buddhist term referring to a permanent and unchanging entity) and no-self (Anatman, a Buddhist term referring to the absence of a permanent and unchanging entity). Among them, first discern the appearance of the dispute. Some people hear that sentient beings have no self, and they think that even the conventionally established self should not exist. Some people hear that a conventionally established self is spoken of, and they think that there is a real nature, thus causing disputes. Secondly, discern the principle. The principle should be inclusive and integrated. A person formed by the aggregation of the five skandhas (Skandha, a Buddhist term referring to the five aggregates of form, feeling, perception, volition, and consciousness) can be called 'having a self'. When the five skandhas are separated, there is no person, which can be called 'no self'. The following explains the scripture. Among them, first it explains that the Tathagata speaks of self, and anyone who hears it will generate disputes, there are two situations. The scripture has already made it clear, and it can be known. Later, it speaks of no self, and anyone who hears it will generate disputes. The saint speaks of no self, first there is a Bhiksu (Bhiksu, a Buddhist term referring to a male monastic practitioner) who asks the Buddha about the meaning of 'self'. Secondly, the Buddha refutes it. The following explains that the Bhiksu attains the fruit after hearing it. In the question, the Bhiksu asks the Bhagavan (Bhagavan, a Buddhist term referring to the Buddha's honorific title) how is it called 'self'?
其我因。我緣我者問其我緣。就佛破中無我我所總明無我。眼者已下略顯無義。雖有業下廣顯無義。于中有四。一略就因果以明無我。二無舍陰下略就五陰以明無我。三如汝問下廣就因果以明無我。于中初法次喻后合。法中初言云何我者牒其初問。即是期者對問辨釋。指報為我。報由結業期會而生故名為期。誰及何緣相顯可知。喻中二手喻前業愛。聲喻期也。閤中初言我亦如是總合前喻。下別合之。眾生合聲。業愛合前二手相拍。此三和合名為我故無別我人。四一切生下廣就五陰以明無我。句別有三。一明陰無我。二諸外道下破有歸無。明諸外道計陰作我離陰更無。三如幻下辨法顯無。五陰諸行皆如幻化無常樂等故無有我。第三比丘得益可知第三次辨中陰有無。先辨諍相。毗曇法中說除四空餘一切處定有中陰。成實法中說一切無所以成諍。次辨道理。理則不偏。亦有亦無。極重惡業趣向阿鼻。前念人間后念已在。中無經停則無中陰。趣向四空亦無中陰。余皆具有不得偏取。文中初明如來說有凡聞起諍。有四複次。一說眾生三事受身父母中陰。第二宣說中般那含。三說中陰根具明瞭。四說中陰形色好惡愚人聞此謂一切有。下明說無凡聞起諍。有四複次。一說五逆趣向阿鼻無其中陰。二說曇摩趣向阿鼻無其中陰。三為犢子
說無中陰。四說無色無其中陰。愚聞不解謂一切無。
第四次辨阿羅漢人有退無退。先辨諍有相人宣說一切羅漢悉皆有退。此別師義不同毗曇。成實宣說一切不退所以成諍。次須論理。理則不偏。是義云何。分別有五。一約惑分別。煩惱有二。一受生煩惱。于受生時起貪等結。二障道煩惱。現起染污妨礙聖道。彼阿羅漢受生煩惱一向不起名為不退。障道煩惱得有起義名為有退。二約煩惱因緣分別。惑起有三。一性使不斷為因故起。二以不正思惟故起。三緣力故起。如見女色生貪慾等。阿羅漢人無前二因而起煩惱名為不退。緣力生結名為有退。謂見增上可貪境界暫爾生貪。還即攝心斷之令滅。三約道分別。道有二種。一者有漏等智斷結。二者無漏聖道斷結。等智斷結則有退轉。無漏斷結則無退轉。四約修分別。散亂有退。專修無退。五就根分別。鈍根有退。利根無退。義既如是不得偏執。文中初明如來說退凡聞起諍。有五複次。一者為于懈怠比丘說退有五。二說羅漢雖無內因不離外緣所以有退。三舉瞿坻證成有退。四舉時不時二種解脫證成有退。五舉六種羅漢證成有退。退思護住勝進不動是六羅漢。下說不退凡聞起凈。有二複次。一明羅漢所斷煩惱。猶如燋炭不還為木所以不退。二明羅漢于彼三種煩惱因中已斷二
【現代漢語翻譯】 現代漢語譯本： 有人說沒有中陰（bardo，指死亡和轉世之間的過渡狀態）。還有人說無色界沒有中陰。愚昧的人聽了不理解，就認為一切都不存在。
第四次辨析阿羅漢（Arhat，佛教修行 достигший просветления）有退轉和沒有退轉。首先辨析諍論中有相的人宣說一切阿羅漢都會退轉。這種說法與毗曇（Abhidharma，佛教經藏的論藏）不同。成實宗宣說一切阿羅漢都不會退轉，所以產生了諍論。其次需要論述道理。道理則不應偏頗。這個道理是什麼呢？可以分為五個方面來分別： 一、從惑的角度分別。煩惱有兩種：一是受生煩惱，在受生時產生貪等煩惱；二是障道煩惱，現起染污，妨礙聖道。阿羅漢的受生煩惱一向不起，這叫做不退轉。障道煩惱則有可能生起，這叫做有退轉。 二、從煩惱的因緣分別。惑的生起有三種情況：一是性使（inherent tendencies）沒有斷除，作為生起的原因；二是以不正思惟作為原因；三是緣（condition）的力量導致生起，例如見到女色而生起貪慾等。阿羅漢沒有前兩種原因，所以不起煩惱，這叫做不退轉。因為外緣的力量而生起煩惱，這叫做有退轉。也就是說，見到容易引起貪慾的境界，暫時生起貪念，但隨即收攝心念，斷除它，使它滅除。 三、從道的角度分別。道有兩種：一是有漏等智（contaminated wisdom）斷結，二是無漏聖道（uncontaminated noble path）斷結。等智斷結則有退轉，無漏斷結則沒有退轉。 四、從修行的角度分別。散亂的修行會有退轉，專精的修行則沒有退轉。 五、從根器的角度分別。鈍根（dull faculties）的人會有退轉，利根（sharp faculties）的人則沒有退轉。道理既然如此，就不能偏執一端。 文中首先說明如來說退轉，凡夫聽了就產生諍論。有五種情況：一是為懈怠的比丘說有五種退轉；二是說阿羅漢雖然沒有內在的原因，但不能脫離外在的因緣，所以會有退轉；三是舉瞿夷（Gautami，佛陀的姨母）的例子來證明有退轉；四是舉時不時解脫（liberation at times and not at times）兩種解脫來證明有退轉；五是舉六種阿羅漢來證明有退轉。退、思、護、住、勝進、不動，這是六種阿羅漢。 下面說不退轉，凡夫聽了就生起清凈的信心。有兩種情況：一是說明阿羅漢所斷除的煩惱，猶如燒焦的炭，不能再還原為木頭，所以不會退轉；二是說明阿羅漢對於那三種煩惱的因中，已經斷除了兩種。
【English Translation】 English version: Some say there is no bardo (intermediate state between death and rebirth). Others say there is no bardo in the Formless Realm. The ignorant hear this and, not understanding, assume that nothing exists.
The fourth discussion clarifies whether Arhats (those who have attained enlightenment) can regress or not. First, it addresses those who argue that all Arhats regress. This view differs from the Abhidharma. The Satyasiddhi school asserts that no Arhat regresses, leading to disputes. Next, we must discuss the principles involved, which should be impartial. What is the meaning of this? It can be analyzed in five aspects: 1. Differentiating from the perspective of delusion (klesha). There are two types of defilements: first, defilements arising at the time of rebirth, such as greed; second, defilements that obstruct the path, arising as impurities and hindering the noble path. Arhats do not generate defilements at the time of rebirth, which is called non-regression. Obstructive defilements may arise, which is called regression. 2. Differentiating from the causes and conditions of defilements. There are three ways in which defilements arise: first, they arise because inherent tendencies (latent afflictions) have not been eradicated; second, they arise due to improper thinking; third, they arise due to the power of conditions, such as seeing a beautiful woman and generating desire. Arhats do not have the first two causes, so they do not generate defilements, which is called non-regression. Generating defilements due to external conditions is called regression. That is, seeing an attractive object may temporarily generate greed, but the Arhat immediately gathers their mind, cuts it off, and extinguishes it. 3. Differentiating from the perspective of the path. There are two types of paths: first, contaminated wisdom eradicating fetters; second, the uncontaminated noble path eradicating fetters. Eradication by contaminated wisdom can regress, while eradication by the uncontaminated path does not regress. 4. Differentiating from the perspective of practice. Scattered practice can regress, while focused practice does not regress. 5. Differentiating from the perspective of faculties. Those with dull faculties can regress, while those with sharp faculties do not regress. Since the principle is such, one should not be biased. The text first explains that the Buddha spoke of regression, and ordinary people hearing this create disputes. There are five situations: first, it is said to lazy monks that there are five types of regression; second, it is said that although Arhats do not have internal causes, they cannot be separated from external conditions, so they can regress; third, the example of Gautami (Buddha's aunt) is cited to prove regression; fourth, the two types of liberation, liberation at times and not at times, are cited to prove regression; fifth, the six types of Arhats are cited to prove regression. Regression, reflection, protection, abiding, progress, and immovability are the six types of Arhats. The following says that non-regression causes ordinary people to generate pure faith. There are two situations: first, it explains that the defilements eradicated by Arhats are like charred charcoal, which cannot be restored to wood, so they do not regress; second, it explains that Arhats have already eradicated two of the three causes of defilements.
種故言不退。先舉三數。次列三名。下明所斷。
第五次辨佛身有為無為之義。應先辨諍。諍相可知。次論道理。理則不偏。是義云何佛身二種。一共世間身隨世生滅。二是平等法門之身常寂不動。義既兩兼不得偏執。文中初說佛身有為凡聞起諍。后說無為凡聞起諍。
第六次辨十二因緣有為無為。先辨諍相。有人一向宣說有為。有人一向定說無為。所以成諍。次辨道理。理則不偏。是義云何。釋有兩門。一就人論事。三世流轉是其有為。直據因緣相生之理。古今常定無一念間。而無此法是其無為。第二直就因緣事中現起之者名曰有為。在未來者現未起用說作無為。義既兩兼不得偏取。文中初說因緣有為凡聞起諍。后說無為凡聞起諍。于中兩義。備如向辨。我又一時說十二因緣有佛無佛性相常住是初義也。有十二緣不從緣下是后義也。先開四門。后廣辨釋。文顯可知。雖舉四門為取第一不從緣生為無為也。
第七次辨心常心斷。應先辨諍。諍相可知。次須論理。理則不偏。亦常亦斷相續不絕故說為常。運運盡謝所以名斷。義既兩兼不得偏取。文相可知。
第八次明五慾障道不障道義。應先辨諍。諍相可知。次應論理。亦障不障。不障下果能障那含及羅漢果。義既兩兼。不得偏執。文顯可知。
【現代漢語翻譯】 現代漢語譯本： 因為這個緣故說不會退轉。先提出三個數字，其次列出三個名稱，下面說明所要斷除的內容。
第五次辨析佛身是有為還是無為的意義。應該先辨明爭論，爭論的表象是顯而易見的。其次討論道理，道理則不應偏頗。這個意義是什麼呢？佛身有兩種：一種是共世間身，隨著世間生滅；另一種是平等法門之身，常寂不動。意義既然兼顧兩者，就不能偏執。文中先說佛身是有為的，凡是聽到的人都會產生爭論；后說佛身是無為的，凡是聽到的人也會產生爭論。
第六次辨析十二因緣是有為還是無為。先辨明爭論的表象。有人一味宣說是有為，有人一味斷定說是無為，因此形成爭論。其次辨明道理，道理則不應偏頗。這個意義是什麼呢？解釋有兩方面：一方面就人論事，三世流轉是其有為；直接根據因緣相生的道理，自古至今恒常不變，沒有一念之間而沒有此法，這是其無為。第二方面直接就因緣事中顯現生起的，稱作有為；在未來還沒有生起作用的，說作無為。意義既然兼顧兩者，就不能偏執一方。文中先說因緣是有為的，凡是聽到的人都會產生爭論；后說因緣是無為的，凡是聽到的人也會產生爭論。其中兩種意義，都如前面所辨析的。我又曾經一時說十二因緣有佛無佛，性相常住，這是最初的意義；有十二緣不從緣生，這是後面的意義。先開啟四種門徑，然後廣泛辨析解釋，文義顯明可知。雖然提出四種門徑，是爲了選取第一種不從緣生作為無為。
第七次辨析心是常還是斷。應該先辨明爭論，爭論的表象是顯而易見的。其次需要討論道理，道理則不應偏頗。既是常也是斷，相續不斷所以說是常；執行不停，終歸消逝，所以名叫斷。意義既然兼顧兩者，就不能偏執一方。文義表象是顯而易見的。
第八次闡明五欲（panca-kāmaguṇa）是障礙修道還是不障礙修道的意義。應該先辨明爭論，爭論的表象是顯而易見的。其次應該討論道理，既是障礙也是不障礙。不障礙下果，能障礙那含（anāgāmin）及阿羅漢（arhat）果。意義既然兼顧兩者，就不能偏執一方。文義顯明可知。
【English Translation】 English version: Therefore, it is said that there is no regression. First, three numbers are presented. Second, three names are listed. Below, what is to be eliminated is clarified.
Fifth, to distinguish the meaning of whether the Buddha's body is conditioned (有為, yǒuwéi) or unconditioned (無為, wúwéi). One should first discern the dispute, the appearance of which is obvious. Next, discuss the principle, which should not be biased. What is this meaning? The Buddha's body is of two kinds: one is the body shared with the world, subject to the world's arising and ceasing; the other is the body of the Dharma-gate of equality, which is always still and unmoving. Since the meaning encompasses both, one should not be attached to one side. In the text, it is first said that the Buddha's body is conditioned, which causes disputes among those who hear it. Later, it is said that the Buddha's body is unconditioned, which also causes disputes among those who hear it.
Sixth, to distinguish whether the Twelve Links of Dependent Origination are conditioned or unconditioned. First, discern the appearance of the dispute. Some exclusively proclaim them to be conditioned, while others definitively say they are unconditioned, thus forming a dispute. Next, discern the principle, which should not be biased. What is this meaning? There are two aspects to the explanation: one is to discuss the matter in terms of people, where the cycle of the three times is conditioned. Directly based on the principle of dependent arising, which is constant from ancient times to the present, without a single moment lacking this Dharma, this is unconditioned. The second aspect is to directly refer to what arises and manifests in the events of dependent origination, which is called conditioned. What is in the future and has not yet arisen is said to be unconditioned. Since the meaning encompasses both, one should not be attached to one side. In the text, it is first said that dependent origination is conditioned, which causes disputes among those who hear it. Later, it is said that dependent origination is unconditioned, which also causes disputes among those who hear it. Both meanings are as explained earlier. I also once said that whether there is a Buddha or not in the Twelve Links of Dependent Origination, the nature and characteristics are constant, which is the initial meaning. Having the twelve links not arising from conditions is the later meaning. First, open the four gates, then broadly analyze and explain, the meaning of the text is clear and understandable. Although four gates are presented, it is to select the first one, not arising from conditions, as unconditioned.
Seventh, to distinguish whether the mind is constant or discontinuous. One should first discern the dispute, the appearance of which is obvious. Next, one needs to discuss the principle, which should not be biased. It is both constant and discontinuous. The continuous succession is why it is said to be constant. The continuous operation and eventual cessation is why it is called discontinuous. Since the meaning encompasses both, one should not be attached to one side. The appearance of the text is clear and understandable.
Eighth, to clarify the meaning of whether the five desires (panca-kāmaguṇa) are an obstacle to the path or not. One should first discern the dispute, the appearance of which is obvious. Next, one should discuss the principle, which is both an obstacle and not an obstacle. Not an obstacle to lower fruits, but an obstacle to the fruits of Anagamin (anāgāmin) and Arhat (arhat). Since the meaning encompasses both, one should not be attached to one side. The meaning of the text is clear and understandable.
第九次辨世第一法。欲界所攝色無色攝。先辨諍相。三人起諍。一家宣說定欲界攝。一家宣說定色界攝。一家宣說定無色攝。次須論理。理則不定。亦得名為欲界所攝。解有三義。一依定說。依于欲界電光常起名欲界攝。二約惑說。依未來禪斷欲界結而未窮盡修起此法。欲過未盡而起此法名欲界攝。三依身說。此法必依欲界身起名欲界攝。亦得名為色界所攝。釋有兩義。一依定說。依於色界六地禪起名色界攝。二約惑說。欲界愛盡色愛未盡修起此法名色界攝。亦得名為無色界攝。論宗不同。若依毗曇唯約惑說。無色界結未斷未盡修起此法。是故名為無色界攝。若依成實解有兩義。一依定說。依無色定亦得修起。故從所依名無色攝。二約惑說。義同毗曇。義既如是不得偏執。經文之中先就欲界明說起諍。我經中說未離欲界未得解脫。猶如欲界修第一法。三種義中偏就第二約惑說也。凡聞不解謂定欲界。次就色界明說起諍。我說暖頂至世第一在於初禪至第四者。兩種義中偏就初門依定說也。愚聞定謂色界所攝。下就無色明說起諍。我說外道先已得斷四禪煩惱修集暖頂至世第一觀四真諦得那含者。義同毗曇偏約惑說。凡聞不解定謂無色。所以成諍。
第十次辨佈施之義。先辨諍相。有人宣說施唯是意。有人宣
【現代漢語翻譯】 現代漢語譯本 第九次辨析世第一法（Lokagradharma，世間第一法）。此法是欲界所攝，還是色界所攝，還是無色界所攝？首先辨析爭論的表象。三個人發起爭論。一家宣稱一定是欲界所攝，一家宣稱一定是色界所攝，一家宣稱一定是無色界所攝。其次需要論述道理。道理是不確定的。也可以被認為是欲界所攝。解釋有三種含義。第一種是依據禪定來說。依據欲界的電光常常生起，名為欲界所攝。第二種是就煩惱來說。依據未來禪定斷除欲界煩惱但尚未窮盡時修習此法。想要超越但尚未完全斷盡欲界煩惱而生起此法，名為欲界所攝。第三種是依據身來說。此法必定依附欲界之身而生起，名為欲界所攝。也可以被認為是色界所攝。解釋有兩種含義。第一種是依據禪定來說。依據色界六地禪定生起，名為色界所攝。第二種是就煩惱來說。欲界之愛已斷盡，但色界之愛尚未斷盡時修習此法，名為色界所攝。也可以被認為是無色界所攝。論宗不同。如果依據毗曇宗（Abhidharma，論藏），只就煩惱來說。無色界煩惱結未斷未盡時修習此法。因此名為無色界所攝。如果依據成實論（Satyasiddhi Shastra），解釋有兩種含義。第一種是依據禪定來說。依據無色界禪定也可以修習生起。所以從所依據的禪定，名為無色界所攝。第二種是就煩惱來說。含義與毗曇宗相同。道理既然是這樣，就不能偏執。經文之中先就欲界明確說明生起爭論。我的經中說，未離開欲界，未得解脫。猶如欲界修習第一法。三種含義中偏重第二種，就煩惱來說。凡是聽聞而不理解的人，認為一定是欲界。其次就色界明確說明生起爭論。我說暖位（Ushmagata，四加行位的第一個階段）、頂位（Murdhan，四加行位的第二個階段）乃至世第一位（Lokagradharma，四加行位的第四個階段）在於初禪（Prathama Dhyana）乃至第四禪（Caturtha Dhyana）者。兩種含義中偏重第一種，依據禪定來說。愚昧的人聽聞后，認為一定是色界所攝。下面就無色界明確說明生起爭論。我說外道（Tirthika，佛教以外的修行者）先前已經斷除四禪（Catur Dhyana）煩惱，修集暖位、頂位乃至世第一位，觀察四真諦（Catur Satya）而得阿那含果（Anagamin，不還果）者。含義與毗曇宗相同，偏重就煩惱來說。凡是聽聞而不理解的人，認為一定是無色界。所以才產生爭論。 第十次辨析佈施的意義。首先辨析爭論的表象。有人宣稱佈施僅僅是意念。
【English Translation】 English version The ninth discourse distinguishes the first Dharma of the world (Lokagradharma). Is this Dharma included in the desire realm (Kama-dhatu), the form realm (Rupa-dhatu), or the formless realm (Arupa-dhatu)? First, distinguish the appearance of the dispute. Three people initiated the dispute. One claims that it must be included in the desire realm, one claims that it must be included in the form realm, and one claims that it must be included in the formless realm. Secondly, it is necessary to discuss the principles. The principle is uncertain. It can also be considered to be included in the desire realm. There are three meanings to the explanation. The first is based on Samadhi (Dhyana). Based on the lightning in the desire realm that often arises, it is called being included in the desire realm. The second is in terms of afflictions. Based on the future Samadhi to cut off the afflictions of the desire realm but not yet exhausted when practicing this Dharma. Wanting to transcend but not completely cut off the afflictions of the desire realm and arising this Dharma is called being included in the desire realm. The third is based on the body. This Dharma must rely on the body of the desire realm to arise, and is called being included in the desire realm. It can also be considered to be included in the form realm. There are two meanings to the explanation. The first is based on Samadhi. Based on the six grounds of Samadhi in the form realm, it is called being included in the form realm. The second is in terms of afflictions. When the love of the desire realm has been cut off, but the love of the form realm has not been cut off when practicing this Dharma, it is called being included in the form realm. It can also be considered to be included in the formless realm. The doctrines are different. If based on the Abhidharma, it only speaks in terms of afflictions. When the afflictions of the formless realm have not been cut off and exhausted when practicing this Dharma. Therefore, it is called being included in the formless realm. If based on the Satyasiddhi Shastra, there are two meanings to the explanation. The first is based on Samadhi. Based on the formless realm Samadhi, it can also be practiced and arise. Therefore, from the Samadhi on which it is based, it is called being included in the formless realm. The second is in terms of afflictions. The meaning is the same as the Abhidharma. Since the principle is like this, one cannot be biased. In the sutra text, first, it is clearly stated in the desire realm that disputes arise. My sutra says that if one has not left the desire realm, one has not attained liberation. It is like practicing the first Dharma in the desire realm. Among the three meanings, the second one is emphasized, speaking in terms of afflictions. Anyone who hears but does not understand thinks it must be the desire realm. Secondly, it is clearly stated in the form realm that disputes arise. I said that the stage of warmth (Ushmagata), the stage of summit (Murdhan), and even the first position in the world (Lokagradharma) are in the first Dhyana (Prathama Dhyana) to the fourth Dhyana (Caturtha Dhyana). Among the two meanings, the first one is emphasized, speaking according to Samadhi. Those who are ignorant, after hearing this, think that it must be included in the form realm. Below, it is clearly stated in the formless realm that disputes arise. I said that the non-Buddhists (Tirthika) had previously cut off the afflictions of the four Dhyanas (Catur Dhyana), cultivated the stage of warmth, the stage of summit, and even the first position in the world, observed the Four Noble Truths (Catur Satya) and attained the Anagamin fruit. The meaning is the same as the Abhidharma, emphasizing speaking in terms of afflictions. Anyone who hears but does not understand thinks that it must be the formless realm. That's why disputes arise. The tenth discourse distinguishes the meaning of giving (Dana). First, distinguish the appearance of the dispute. Some people claim that giving is only intention.
說是五陰性。次須論理。主唯是意。眷屬五陰。文中初先說施是意凡聞起諍。說施四種泛以通舉。次辨后結。前三是凈。下明愚人聞說有信名為凈施謂施唯意。下明說施是其五陰凡聞起諍。先舉五數。次列五名。下總結之。五中色力及與辨才是其色陰。安樂受陰。命則不定。依如毗曇別有非色非心命根是行陰收。地持論等亦同此說。成實法中色心相續名之為命。則五陰攝。愚人聞此便言五陰皆是施體。
第十一門辨三無為有無之義。先辨諍相。毗曇法中說三無為一向是有。以是有故若人謗無便得大罪。又復無法則不生心。三無為法為心所緣。得生心故明知是有。成實法中說為定無。以謗無故所以得罪。以謗不有。又彼論中無亦生心。如緣映象夢中事等並是無法亦得生心。云何不生。諍相如是。次辨道理。理則無偏。亦有亦無。望有為法彼一向無。如瓶破已更何所有。望理論之得名為有。除事始有。非是本來自體無故。故地持云有為無為名之為有。無我我所名無有也。理既如是。不得偏取。文中初明如來說無凡聞起諍。我說涅槃離煩惱等明其數滅無為是無先法后喻。言虛空下明其虛空無為是無。初先正辨。譬如已下即事顯之。非智緣下明非數滅無為是無。初先正辨。如其有下破有成無。愚人聞此謂無無為。下明說
【現代漢語翻譯】 現代漢語譯本： 關於五陰的體性，接下來需要討論其理。主導的是意（manas，心意），眷屬則是五陰（pañca-skandha，色、受、想、行、識）。文中首先說佈施是意，凡是聽到這種說法就產生爭論。說佈施有四種，泛泛地用通用的方式來舉例。接下來辨別和總結。前三種是清凈的。下面說明愚人聽到這種說法，相信有信，就名為凈施，認為佈施唯獨是意。下面說明佈施是五陰，凡是聽到這種說法就產生爭論。先舉出五個數，其次列出五個名稱，下面總結它。五陰中，色、力以及辨才，是色陰（rūpa-skandha）。安樂是受陰（vedanā-skandha）。命則不確定。依照《毗曇》（Abhidhamma）的說法，另外有非色非心的命根，被歸入行陰（saṃskāra-skandha）。《地持論》等也同樣這樣說。《成實論》中，色心相續名為命，則被五陰所攝。愚人聽到這些，就說五陰都是佈施的本體。
第十一門辨別三種無為（trayo asaṃskṛtāḥ，虛空無為、擇滅無為、非擇滅無為）的有無之義。先辨別爭論的相狀。《毗曇》法中說三種無為一向是有。因為是有，所以如果有人誹謗說沒有，就會得到大罪。又如果沒有法，就不會生起心。三種無為法是心所緣的對象，因為能生起心，所以明明知道是有。《成實論》中說為決定沒有。因為誹謗沒有，所以得到罪過。因為誹謗不有。又那部論中，沒有也能生起心。如緣于映象、夢中之事等，都是沒有法也能生起心。怎麼會不生起呢？爭論的相狀是這樣。接下來辨別道理。道理則沒有偏頗，亦有亦無。望向有為法（saṃskṛta dharma），它一向是沒有。如瓶子破了以後，還有什麼呢？望向理論來說，可以名為有。除去事情才開始有，不是本來自身體性就沒有，所以《地持論》說有為無為名為有，無我我所名為沒有。道理既然是這樣，就不能偏頗地取捨。文中首先說明如來說沒有，凡是聽到這種說法就產生爭論。我說涅槃（nirvāṇa）離開煩惱等，說明它的數滅無為（saṃkhyā-nirodha-asaṃskṛta）是沒有，先說法后比喻。說虛空下，說明它的虛空無為（ākāśa-asaṃskṛta）是沒有。首先先正確地辨別。譬如以下，即事顯明它。非智緣下，說明非數滅無為（asaṃkhyā-nirodha-asaṃskṛta）是沒有。首先先正確地辨別。如其有下，破有成無。愚人聽到這些，認為沒有無為。下面說明說
【English Translation】 English version: Regarding the nature of the five skandhas (pañca-skandha, aggregates of existence: form, feeling, perception, mental formations, and consciousness), we must next discuss the principle. The primary one is manas (mind), and its retinue is the five skandhas. In the text, it is first said that giving is mind, and whenever this is heard, disputes arise. It is said that there are four types of giving, generally illustrated in a common way. Next, there is discrimination and conclusion. The first three are pure. Below, it is explained that when foolish people hear this and believe with faith, it is called pure giving, considering giving to be solely mind. Below, it is explained that giving is the five skandhas, and whenever this is heard, disputes arise. First, five numbers are given, then five names are listed, and below, it is summarized. Among the five skandhas, form, strength, and eloquence are the rūpa-skandha (form aggregate). Comfort is the vedanā-skandha (feeling aggregate). Life is uncertain. According to the Abhidhamma, there is also a non-form, non-mind life faculty, which is categorized under the saṃskāra-skandha (mental formations aggregate). The Bodhisattvabhumi Sutra and others say the same. In the Tattvasiddhi Shastra, the continuous succession of form and mind is called life, and it is included in the five skandhas. Foolish people hear this and say that the five skandhas are all the substance of giving.
Chapter 11 distinguishes the meaning of existence and non-existence of the three asaṃskṛtāḥ (unconditioned dharmas: ākāśa-asaṃskṛta, space as unconditioned; saṃkhyā-nirodha-asaṃskṛta, cessation through knowledge as unconditioned; and asaṃkhyā-nirodha-asaṃskṛta, cessation not through knowledge as unconditioned). First, distinguish the appearance of disputes. In the Abhidhamma, it is said that the three unconditioned dharmas always exist. Because they exist, if someone slanders them as non-existent, they will incur great sin. Furthermore, if there is no dharma, the mind will not arise. The three unconditioned dharmas are the objects of the mind, and because they can give rise to the mind, it is clear that they exist. In the Tattvasiddhi Shastra, it is said that they are definitely non-existent. Because of slandering their non-existence, one incurs sin. Because of slandering their non-existence. Moreover, in that treatise, non-existence can also give rise to the mind, such as when contemplating reflections in a mirror or events in a dream, which are all non-existent dharmas that can give rise to the mind. How can they not arise? The appearance of disputes is like this. Next, distinguish the principle. The principle is without bias, being both existent and non-existent. In relation to the saṃskṛta dharma (conditioned dharmas), it is always non-existent. Like when a bottle is broken, what else is there? In relation to theory, it can be called existent. It only begins to exist after the event, not being inherently non-existent in its own nature. Therefore, the Bodhisattvabhumi Sutra says that conditioned and unconditioned are called existent, while non-self and what belongs to self are called non-existent. Since the principle is like this, one should not take it partially. In the text, it is first explained that the Tathagata says non-existence, and whenever this is heard, disputes arise. I say that nirvana (cessation of suffering) is apart from afflictions, explaining that its saṃkhyā-nirodha-asaṃskṛta (cessation through knowledge as unconditioned) is non-existent, first stating the dharma and then giving a metaphor. Saying 'space below' explains that its ākāśa-asaṃskṛta (space as unconditioned) is non-existent. First, correctly distinguish it. 'For example, below' immediately reveals it through the event. 'Not by wisdom' below explains that asaṃkhyā-nirodha-asaṃskṛta (cessation not through knowledge as unconditioned) is non-existent. First, correctly distinguish it. 'As if there is' below refutes existence and establishes non-existence. Foolish people hear this and think that there is no unconditioned. Below, it explains saying
有凡聞起諍。于中先明數滅是有。可以言論名為章句。為心遊履名為是路。所歸中極名畢竟處。得之安穩名無所畏。為人習學名為大師。為道所克說為大果。為智窮證名畢竟智。為心所安名為大忍。常寂不動名為三昧。果德分齊名為法界。能除一切生死憔渴說為甘露。非凡能證故曰難見。此直明有。若說無下舉謗顯有。眼不牢下明其虛空無為是有有人未得須陀已下明非數滅無為是有。忍法已去更不退轉無復重墮三塗之義。是故無量三惡道報。至此忍時皆非數滅。上來明有。愚人聞此謂一向有。所以成諍。
第十二門次辨色法是四大造非四大造。先辨諍相。具論有三。一依佛陀提婆所說。色即四大無別造色。二依毗曇。四大是本名為能造。余青黃等是其所造。此當毗曇。三依成實。四大是假色香味觸四塵整合不造諸色。今此文中偏舉前二。第三不論。諍相如是次辨道理。四大有二。一實。二假。堅濕暖動四觸為大名之為實。所依大地河池之水草木火等攬諸塵成說為假名假名四大不造諸色經論大同。實觸四大望于諸色亦造不造。是義云何。色香味觸同一體性互相整合。如海十相同體相成。所言四大即四塵中觸塵所收。彼雖同體。隨義別分。四大是本說之為體。餘者是末說之為相。體則如鏡。相則如彼鏡中之像。以同
【現代漢語翻譯】 現代漢語譯本：凡是聽到爭論興起，首先要明確數量上的滅盡是有意義的。可以用言語討論的，稱為『章句』（經文的段落）。心所向往並實踐的，稱為『是路』（正確的道路）。最終歸宿和極點，稱為『畢竟處』（最終的歸宿）。獲得它而感到安穩，稱為『無所畏』（無所畏懼的境界）。作為人們學習榜樣的人，稱為『大師』（偉大的導師）。通過修行所能達到的，稱為『大果』（偉大的果報）。通過智慧徹底證悟的，稱為『畢竟智』（究竟的智慧）。心能安住的地方，稱為『大忍』（偉大的忍耐）。常寂而無動搖的狀態，稱為『三昧』（禪定）。果報功德的界限，稱為『法界』（宇宙的真理）。能夠去除一切生死帶來的憔悴和乾渴，稱為『甘露』（解脫的法味）。不是凡夫俗子能夠證得的，所以說是難以見到。這直接說明了『有』。如果說『無』，那就是舉出誹謗來彰顯『有』。『眼不牢』以下，說明了虛空無為也是『有』。有人尚未證得須陀洹果（Sotapanna，預流果）以下，說明了非數量上的滅盡，無為也是『有』。證得忍法之後，就不會再退轉，不會再墮入三惡道。因此，無量的三惡道果報，到了證得忍法的時候，就不是數量上的滅盡。以上說明了『有』。愚笨的人聽到這些，就認為一切都是『有』，所以才產生爭論。
第十二個部分，接下來辨析色法（Rupa，物質現象）是由四大（四大元素）所造，還是非四大所造。首先辨析爭論的相狀。詳細來說，有三種。第一種是依據佛陀（Buddha）和提婆（Deva，天神）所說，色法就是四大，沒有另外的造色。第二種是依據毗曇（Abhidhamma，阿毗達摩），四大是根本，稱為能造，其餘的青、黃等是其所造。這相當於毗曇的觀點。第三種是依據成實論，四大是假象，是色、香、味、觸四種塵埃聚集而成，不造作諸色。現在這篇文章中只舉出前兩種，第三種不論述。爭論的相狀就是這樣，接下來辨析道理。四大有兩種，一是真實的，二是虛假的。堅、濕、暖、動四種觸覺為大，稱之為真實的。所依賴的大地、河池之水、草木、火等，聚集各種塵埃而成，說是虛假的，虛假的四大不造作諸色，經論中的說法大致相同。真實的觸覺四大，對於諸色來說，是造作還是不造作呢？這是什麼意思呢？色、香、味、觸同一體性，互相整合。如同大海的十種味道，同體相成。所說的四大，就是四種塵埃中觸塵所包含的。它們雖然同體，但隨著意義的不同而區分。四大是根本，所以說是體；其餘的是末，所以說是相。體就像鏡子，相就像鏡子中的影像。因為它們相同。
【English Translation】 English version: Whenever disputes arise, it is essential to first clarify that numerical cessation has significance. What can be discussed in words is called 'chapters and sentences' (sections of scripture). What the mind aspires to and practices is called 'the right path'. The ultimate destination and extreme point is called 'the ultimate place' (the final refuge). Gaining it and feeling secure is called 'fearlessness' (a state of no fear). A person who serves as a role model for people to learn from is called 'a great teacher'. What can be achieved through practice is called 'a great result'. What is thoroughly realized through wisdom is called 'ultimate wisdom'. The place where the mind can dwell peacefully is called 'great patience'. The state of constant stillness and immobility is called 'samadhi' (meditative absorption). The boundaries of meritorious virtues and rewards are called 'Dharmadhatu' (the realm of truth). What can remove all the weariness and thirst brought about by birth and death is called 'Amrita' (the taste of liberation). It is not something that ordinary people can attain, so it is said to be difficult to see. This directly explains 'existence'. If one speaks of 'non-existence', it is to raise slander to highlight 'existence'. 'The eye is not firm' below explains that emptiness and non-action are also 'existence'. Someone who has not yet attained the Sotapanna fruit (stream-enterer) below explains that non-numerical cessation and non-action are also 'existence'. After attaining the forbearance of the Dharma, one will no longer regress and will no longer fall into the three evil realms. Therefore, the immeasurable retributions of the three evil realms are not numerically ceased when one attains this forbearance. The above explains 'existence'. Foolish people, upon hearing this, think that everything is 'existence', and that is why disputes arise.
The twelfth section next discerns whether Rupa (material phenomena) is created by the four great elements (Mahabhuta) or not. First, discern the appearance of the dispute. In detail, there are three types. The first is based on what the Buddha and Deva (gods) said, that Rupa is the four great elements, and there is no separate created Rupa. The second is based on the Abhidhamma, that the four great elements are the root, called the creator, and the remaining blue, yellow, etc., are what is created. This is equivalent to the view of the Abhidhamma. The third is based on the Tattvasiddhi Shastra, that the four great elements are illusions, and are aggregates of the four dusts of color, smell, taste, and touch, and do not create various Rupa. Now, this article only cites the first two, and the third is not discussed. The appearance of the dispute is like this, and next discern the reasoning. There are two types of four great elements, one is real and the other is false. The four sensations of solidity, fluidity, warmth, and motion are great and are called real. The earth, the water of rivers and ponds, plants, fire, etc., on which they depend, are aggregates of various dusts and are said to be false. The false four great elements do not create various Rupa, and the statements in the scriptures and treatises are roughly the same. Are the real four great elements of touch creating or not creating the various Rupa? What does this mean? Color, smell, taste, and touch are of the same nature and integrate with each other. Like the ten flavors of the ocean, they are of the same nature and complement each other. The four great elements that are spoken of are contained in the touch dust among the four dusts. Although they are of the same nature, they are distinguished according to different meanings. The four great elements are the root, so they are said to be the substance; the rest are the end, so they are said to be the appearance. The substance is like a mirror, and the appearance is like the image in the mirror. Because they are the same.
體故體外無別。色法可造名無造色。此異毗曇。體相別故。依體相現名有造色。異於初諍。義既兼通不可偏取。問曰四塵同體相成。何故偏說四大為本。釋言色法以礙為性。以觸對故色性名礙。故以堅濕暖等四觸為諸色本。文中初明說大為色凡聞起諍。文別有三。一教跋波觀色斷愛。二跋波問色。如來為說四大名色。就本以指。自餘四陰心法難彰非名不顯。就詮立目說之為名。三明愚人聞之起諍。下說造色凡聞起諍。譬如因鏡則有像現立喻明造。色亦如是因四大故則有造色合喻明造。色合彼像。四大合鏡。下列所造。言粗細者是所造色。大物名粗。小物稱細。此粗與細毗曇不說。言澀滑者是所造觸。青黃赤白長短方圓及與斜角復是造色。輕重寒熱及與飢渴復是造觸。寒者毗曇說之為冷熱者毗曇造觸中無。當應地大增強為熱與冷相對。煙雲塵霧復是造色。依如毗曇更有高下。光影明闇正不正等並是造色。此中略無。是名總結。猶如響像借喻顯之。能造四大如鏡如谷。所造之色如響如像。下明弟子不解起諍。
第十三門明無作戒是色非色。先辨諍相。毗曇法中說無作戒一向是色四大所造。成實法中一向說為非色非心。諍相如是。次辨道理。小乘所受無作之戒亦色非色是其色法故名為色。而非色事故曰非色。是義云何
【現代漢語翻譯】 現代漢語譯本：本體的性質導致本體之外沒有差別。色法可以被創造，名為無造色（Avikrita-rupa，未變化之色）。這與毗曇（Abhidharma，阿毗達摩）不同，因為本體和相狀是不同的。依靠本體和相狀顯現的，名為有造色（Vikrita-rupa，已變化之色）。這不同於最初的爭論，因為意義已經兼顧貫通，不可偏頗地選取。有人問：『四大（Mahabhuta，地、水、火、風）同本體相成，為何偏偏說四大為根本？』解釋說：『色法以障礙為性質，因為與觸相對，所以色性的名稱是障礙。因此以堅、濕、暖等四觸為諸色的根本。』文中最初說明說『大』為色，凡是聽到的人都會產生爭論。文句的差別有三種：一是佛陀教導跋波（Bappa）觀察色以斷除愛慾；二是跋波詢問色，如來為他說四大名為色，就根本而言進行指代。其餘的四陰（Skandha，受、想、行、識）心法難以彰顯，不用名稱就不能顯明，就詮釋而立名，說之為名。三是說明愚人聽到這些會產生爭論。下面說造色，凡是聽到的人都會產生爭論。譬如因為有鏡子，所以有影像顯現，立比喻來說明造色也是這樣，因為有四大，所以有造色。合比喻來說明造色合於彼影像，四大合於鏡子。下面列舉所造之色，說粗細，是指所造之色。大的物體名為粗，小的物體稱為細。這種粗與細，毗曇中沒有說。說澀滑，是指所造之觸。青、黃、赤、白、長、短、方、圓以及斜角，都是造色。輕、重、寒、熱以及饑、渴，都是造觸。寒，毗曇中說之為冷；熱，毗曇在造觸中沒有，應當是地大增強而為熱，與冷相對。煙、云、塵、霧，都是造色。依照毗曇，更有高下。光、影、明、暗、正、不正等，都是造色，這裡省略了。這是名稱的總結，猶如響和像，借用比喻來顯明它。能造的四大如鏡如谷，所造之色如響如像。下面說明弟子不理解而產生爭論。 第十三門，說明無作戒（Asamvrita-sila，無作戒）是色還是非色。先辨明爭論的相狀。毗曇法中說無作戒一向是色，是四大所造。成實法（Satyasiddhi-sastra）中一向說為非色非心。爭論的相狀就是這樣。其次辨明道理。小乘所受的無作之戒，也是色，也是非色，是其色法，所以名為色；而非色事，所以說非色。這個意義是什麼呢？
【English Translation】 English version: The nature of the substance implies that there is no difference outside the substance. Form can be created, and is called Avikrita-rupa (unmodified form). This differs from the Abhidharma because the substance and characteristics are different. That which appears relying on the substance and characteristics is called Vikrita-rupa (modified form). This differs from the initial dispute, as the meaning is comprehensive and should not be taken partially. Someone asks: 'The four great elements (Mahabhuta: earth, water, fire, wind) arise together from the same substance, why is it specifically said that the four great elements are the root?' The explanation is: 'Form has the nature of obstruction, because it is in opposition to touch, therefore the nature of form is called obstruction. Thus, the four touches of solidity, moisture, warmth, etc., are the root of all forms.' The text initially states that 'great' is form, which causes disputes among those who hear it. There are three differences in the text: First, the Buddha teaches Bappa to observe form in order to cut off desire; second, Bappa asks about form, and the Tathagata explains that the four great elements are called form, referring to the root. The remaining four Skandhas (aggregates: sensation, perception, volition, consciousness) of the mind are difficult to manifest, and cannot be clearly shown without names. Therefore, names are established for explanation, and they are called names. Third, it explains that ignorant people will dispute upon hearing these things. Below, it speaks of created form, which causes disputes among those who hear it. For example, because there is a mirror, an image appears. This analogy is used to explain that created form is also like this: because there are four great elements, there is created form. The analogy combines created form with the image, and the four great elements with the mirror. Below, it lists the created forms, saying 'coarse and fine,' which refers to the created forms. Large objects are called coarse, and small objects are called fine. This coarseness and fineness are not mentioned in the Abhidharma. Saying 'rough and smooth' refers to the created touch. Blue, yellow, red, white, long, short, square, round, and oblique angles are all created forms. Lightness, heaviness, cold, heat, and hunger, thirst are all created touches. 'Cold' is called 'cool' in the Abhidharma; 'heat' is not in the created touches in the Abhidharma, it should be that the earth element is increased to become heat, in opposition to cold. Smoke, clouds, dust, and fog are all created forms. According to the Abhidharma, there are also high and low. Light, shadow, brightness, darkness, correct, and incorrect are all created forms, which are omitted here. This is a summary of the names, like echoes and images, using analogies to clarify them. The four great elements that can create are like mirrors and valleys, and the created forms are like echoes and images. Below, it explains that disciples do not understand and therefore dispute. The thirteenth section explains whether Asamvrita-sila (non-active precepts) are form or non-form. First, clarify the appearance of the dispute. In the Abhidharma, it is said that non-active precepts are always form, created by the four great elements. In the Satyasiddhi-sastra, it is always said to be non-form and non-mind. This is the appearance of the dispute. Next, clarify the reasoning. The non-active precepts received in the Hinayana are both form and non-form. They are form because they are form-dharmas; and they are non-form because they are non-form matters. What is the meaning of this?
。所受是其身口止業從身口生防禁身口故名色法。此直受得。遮制之法如結界處。亦如僧制未有事相故非色事。大乘所受是色心法非色心事。大乘通受防心戒故。今且論小。義既如是。人聞色法即便取之以為色事。所以不解。聞非色事便取以為非色心法亦是不解。文中初先說戒為色凡聞起諍。句別有五。一菩提王子說心為戒。若發噁心則便失戒。二如來對破說戒為色。以是色故其心雖在惡無記中猶名持戒。三王子請問。以何因緣名無作色。四如來為解。非異色因又復不作異色因果。以是因緣名無作色。此相微隱。三義釋之。一約方便報色辨異。非異色因不同報色。方便之色依于報起而不同報故名異色。報色是彼異色家本名異色因。戒不同彼是以言非。道言不作異因果者明戒不同方便之色。方便之色依報色起。是向異色因家之果。無作異彼故言不作異色因果。二約方便因果辨異。方便之色別報稱異。此異色中受戒方便名異色因。作戒之體名異色果。無作異彼故非異因不作異果。三約方便受持辨異。方便色中受戒名因。身口作持名異色果。無作異彼故非異因不作異果。不同此等名無作色。雖有三釋。第二應善。受法相望以辨異故。此第四竟。五因聖說凡聞起諍。下說非色凡聞起諍。戒者即是遮止惡法正明非色。方便要期發
【現代漢語翻譯】 現代漢語譯本 所受是指通過身和口的行為（止業）從身和口產生，從而防止和禁止身和口的（惡行），因此稱為色法（Rūpa-dharma，物質現象）。這只是直接領受所得。遮制的方法，比如結界之處，也像僧團制定的尚未發生的事情，因此不是色事（Rūpa-vastu，物質事件）。大乘所領受的是色心法（Rūpa-citta-dharma，物質和精神現象），而不是色心事（Rūpa-citta-vastu，物質和精神事件）。大乘普遍領受防護內心的戒律。現在暫且討論小乘。道理既然如此，人們聽到色法，就立即取之，認為這是色事，所以不能理解。聽到非色事（Arūpa-vastu，非物質事件），就取之，認為是非色心法（Na Rūpa-citta-dharma，非物質和精神現象），也是不理解。文中最初先說戒為色（Rūpa，物質），凡夫聽聞后產生爭論。句子分別有五種含義：一、菩提王子（Bodhi Kumāra）說心為戒（Śīla，戒律）。如果生起噁心，就會失去戒律。二、如來（Tathāgata）反駁說戒為色（Rūpa，物質）。因為戒是色（Rūpa，物質）的緣故，即使內心處於惡無記（Akuśalāvyākṛta，非善非惡）的狀態中，仍然稱為持戒。三、王子請問，以什麼因緣稱為無作色（Asaṃskṛta-rūpa，無為色）。四、如來（Tathāgata）解釋說，不是異色因（Hetu，原因），又不是異色因果（Hetu-phala，原因和結果）。因為這個因緣，稱為無作色（Asaṃskṛta-rūpa，無為色）。這種相狀非常微妙隱晦。用三種含義來解釋它。一、從方便報色（Upāya-vipāka-rūpa，方便果報色）的差異來辨別。不是異色因（Hetu，原因），不同於報色（Vipāka-rūpa，果報色）。方便之色（Upāya-rūpa，方便色）依賴於報色（Vipāka-rūpa，果報色）而生起，但不同於報色（Vipāka-rūpa，果報色），所以稱為異色（Vicitra-rūpa，不同的色）。報色（Vipāka-rūpa，果報色）是那異色（Vicitra-rūpa，不同的色）的根本，稱為異色因（Vicitra-rūpa-hetu，不同色的原因）。戒（Śīla，戒律）不同於報色（Vipāka-rūpa，果報色），所以說『非』。道（佛法）說『不作異因果』，是說明戒（Śīla，戒律）不同於方便之色（Upāya-rūpa，方便色）。方便之色（Upāya-rūpa，方便色）依賴於報色（Vipāka-rūpa，果報色）而生起，是趨向異色因（Vicitra-rūpa-hetu，不同色的原因）的果。無作（Asaṃskṛta，無為）不同於方便之色（Upāya-rūpa，方便色），所以說『不作異色因果』。二、從方便因果（Upāya-hetu-phala，方便因果）的差異來辨別。方便之色（Upāya-rūpa，方便色）與報（Vipāka，果報）不同，稱為異（Vicitra，不同）。這異色（Vicitra-rūpa，不同的色）中，受戒的方便稱為異色因（Vicitra-rūpa-hetu，不同色的原因）。戒體的形成稱為異色果（Vicitra-rūpa-phala，不同色的結果）。無作（Asaṃskṛta，無為）不同於方便之色（Upāya-rūpa，方便色），所以說『非異因，不作異果』。三、從方便受持（Upāya-ādāna-dhāraṇa，方便受持）的差異來辨別。方便色（Upāya-rūpa，方便色）中，受戒稱為因。身口的行為稱為異色果（Vicitra-rūpa-phala，不同色的結果）。無作（Asaṃskṛta，無為）不同於方便之色（Upāya-rūpa，方便色），所以說『非異因，不作異果』。不同於這些，稱為無作色（Asaṃskṛta-rūpa，無為色）。雖然有三種解釋，第二種應該更好。通過受法（Ādāna-dharma，領受之法）的相互關係來辨別差異的緣故。這是第四種含義的結束。五、因為聖人說，凡夫聽聞后產生爭論。下面說非色（Arūpa，非物質），凡夫聽聞后產生爭論。戒（Śīla，戒律）就是遮止惡法，明確說明非色（Arūpa，非物質）。方便要期發
【English Translation】 English version That which is received refers to the physical and verbal actions (cessation of actions) arising from body and speech, thereby preventing and prohibiting (evil deeds) of body and speech, hence it is called Rūpa-dharma (matter-dhamma, material phenomena). This is merely directly receiving and obtaining. The method of restraint, such as the boundary of demarcation, is also like the rules established by the Sangha for matters that have not yet occurred, therefore it is not Rūpa-vastu (matter-event, material event). What is received in Mahayana is Rūpa-citta-dharma (matter-mind-dhamma, material and mental phenomena), not Rūpa-citta-vastu (matter-mind-event, material and mental event). Mahayana universally receives precepts that protect the mind. Now, let's discuss Hinayana for the time being. Since the principle is such, people hear of Rūpa-dharma (matter-dhamma, material phenomena) and immediately take it to be Rūpa-vastu (matter-event, material event), hence they do not understand. Hearing of Arūpa-vastu (non-matter-event, non-material event), they take it to be Na Rūpa-citta-dharma (not matter-mind-dhamma, not material and mental phenomena), which is also not understanding. In the text, it is first said that Śīla (precept, morality) is Rūpa (matter), and ordinary people generate disputes upon hearing this. The sentences have five different meanings: 1. Bodhi Kumāra (Bodhi Prince) says that Citta (mind) is Śīla (precept, morality). If an evil mind arises, then one loses the precepts. 2. The Tathāgata (Thus Come One) refutes this, saying that Śīla (precept, morality) is Rūpa (matter). Because it is Rūpa (matter), even if the mind is in an Akuśalāvyākṛta (unwholesome indeterminate) state, it is still called upholding the precepts. 3. The prince asks, by what cause is it called Asaṃskṛta-rūpa (unconditioned matter)? 4. The Tathāgata (Thus Come One) explains that it is not a Hetu (cause) of different matter, nor does it produce a Hetu-phala (cause-result) of different matter. For this reason, it is called Asaṃskṛta-rūpa (unconditioned matter). This appearance is subtle and hidden. Explain it with three meanings. 1. Distinguish the differences based on Upāya-vipāka-rūpa (expedient retribution matter). It is not a Hetu (cause) of different matter, unlike Vipāka-rūpa (retribution matter). Upāya-rūpa (expedient matter) arises dependent on Vipāka-rūpa (retribution matter), but it is different from Vipāka-rūpa (retribution matter), so it is called Vicitra-rūpa (varied matter). Vipāka-rūpa (retribution matter) is the origin of that Vicitra-rūpa (varied matter), and is called Vicitra-rūpa-hetu (cause of varied matter). Śīla (precept, morality) is different from Vipāka-rūpa (retribution matter), so it is said 'not'. The Dharma (Buddha's teaching) says 'does not produce a different cause-result', clarifying that Śīla (precept, morality) is different from Upāya-rūpa (expedient matter). Upāya-rūpa (expedient matter) arises dependent on Vipāka-rūpa (retribution matter), and is the result that tends towards the family of Vicitra-rūpa-hetu (cause of varied matter). Asaṃskṛta (unconditioned) is different from Upāya-rūpa (expedient matter), so it is said 'does not produce a different cause-result'. 2. Distinguish the differences based on Upāya-hetu-phala (expedient cause-result). Upāya-rūpa (expedient matter) is different from Vipāka (retribution), and is called Vicitra (varied). In this Vicitra-rūpa (varied matter), the expedient of receiving precepts is called Vicitra-rūpa-hetu (cause of varied matter). The formation of the precept body is called Vicitra-rūpa-phala (result of varied matter). Asaṃskṛta (unconditioned) is different from Upāya-rūpa (expedient matter), so it is said 'not a different cause, does not produce a different result'. 3. Distinguish the differences based on Upāya-ādāna-dhāraṇa (expedient receiving and upholding). In Upāya-rūpa (expedient matter), receiving precepts is called the cause. The actions of body and speech are called Vicitra-rūpa-phala (result of varied matter). Asaṃskṛta (unconditioned) is different from Upāya-rūpa (expedient matter), so it is said 'not a different cause, does not produce a different result'. Being different from these, it is called Asaṃskṛta-rūpa (unconditioned matter). Although there are three explanations, the second one should be better. Because the differences are distinguished by looking at the mutual relationship of Ādāna-dharma (receiving-dharma). This is the end of the fourth meaning. 5. Because the sage speaks, ordinary people generate disputes upon hearing this. Below, it says Arūpa (non-matter), and ordinary people generate disputes upon hearing this. Śīla (precept, morality) is precisely the prevention of evil dharmas, clearly explaining non-matter. Expedient essential to generate
得遮制心口之法未是事相故名非色。若不作惡是名持戒舉持顯受。下明弟子聞說起諍。
第十四門明有心數無心數義。先辨諍相。毗曇法中宣說同時別有諸數。與心別體。相應造緣。成實法中唯說一心。隨用先後分為多數。不說同時別有諸數。佛陀提婆所說亦爾。次辨道理。理則心法。亦得有數亦得無數。是義云何。分別有二。一粗細分別。心有三重。一者事識謂六識心。二者妄識謂七識心。三者真識謂八識心。彼事識中一向有數。諸心心法各各別故。真識之中一向無數。一切心法同一體故。故維摩云離一切數心如虛空。妄識之中粗有細無。是義云何。彼妄識中義別六重。如馬鳴說。一無明住地二者業識。依前無明不覺妄念忽然而動動故名業。三者轉識。依前業識心相漸粗轉起外境。四者現識。依前轉識所起妄境應現自心。五者智識。於前現識所現法中分別染凈違順等別。六相續識。向前智識所取之法漂鼓自心。心隨妄境相乘不斷名相續識。六中前四心想微細。不說心外別有諸數共心相應。故論說為不相應染。后二浮粗心與數別。共心相應。故論說為心相應染。此是第一粗細分別。二就事識隨義分別。亦有亦無。唯一知性隨用分多。非令心外別有諸數。故言非有。譬如一金作種種器。非是金外別有器體。隨用別
【現代漢語翻譯】 現代漢語譯本： 『得遮制心口之法未是事相故名非色』，意思是說，能夠遮蔽和控制身口意的方法，如果還沒有達到實際的現象，就叫做『非色』（Rūpa，色蘊，物質）。『若不作惡是名持戒舉持顯受』，意思是說，如果不做惡事，這就叫做持戒（Śīla，戒律），即奉持和接受戒律。 下面闡明弟子聽聞說法后產生爭論。 第十四門闡明『有心數』（Citta-samprayukta-dharma，與心相應的法）和『無心數』（Citta-viprayukta-dharma，與心不相應的法）的含義。首先辨析爭論的現象。在《毗曇》（Abhidharma，阿毗達摩）的教義中，宣說在同一時間，心之外還有各種不同的『心數』，它們與心是不同的實體，相互配合產生因緣。而在《成實論》（Satya-siddhi-śāstra）的教義中，只說一心，隨著作用的先後，分為多種，不認為在同一時間心之外還有其他的『心數』。佛陀提婆（Buddha-deva）所說的也是這樣。 其次辨析其中的道理。從道理上來說，心法（Citta-dharma，心的法則）既可以有『心數』，也可以沒有『心數』。這是什麼意思呢？從分別的角度來看，有兩種情況：一是粗細的分別。心有三重：一是事識（Vijñāna，了別識），指六識心（Ṣaḍ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識）；二是妄識（Kliṣṭa-manas，末那識），指七識心；三是真識（Ālaya-vijñāna，阿賴耶識），指八識心。在事識中，一定有『心數』，因為各種心和心法各不相同。在真識中，一定沒有『心數』，因為一切心法都是同一個本體。所以《維摩經》（Vimalakīrti-nirdeśa-sūtra）說，『離一切數，心如虛空』。在妄識中，粗略來說有『心數』，細微來說沒有『心數』。這是什麼意思呢？在妄識中，意義上有六重不同，就像馬鳴（Aśvaghoṣa）所說的那樣：一是無明住地（Avidyā-sthiti，無明的根本）；二是業識（Karma-vijñāna，由業力產生的識），依於前面的無明，不覺的妄念忽然產生，因為動，所以叫做『業』；三是轉識（Pravṛtti-vijñāna，轉變識），依於前面的業識，心相逐漸粗顯，轉變產生外境；四是現識（Lakṣaṇa-vijñāna，顯現識），依於前面的轉識，所產生的虛妄境界顯現在自己的心中；五是智識（Hetu-vijñāna，因識），在前面的現識所顯現的法中，分別染污、清凈、違背、順從等差別；六是相續識（Phala-vijñāna，果識），將前面的智識所取之法，不斷地衝擊自己的心，心隨著虛妄的境界相互作用，相續不斷，叫做『相續識』。在這六種識中，前四種心想微細，不認為心外還有其他的『心數』與心相應，所以論中說為『不相應染』（Citta-viprayukta-saṃkleśa，與心不相應的染污）。后兩種識粗浮，心與『心數』不同，與心相應，所以論中說為『心相應染』（Citta-samprayukta-saṃkleśa，與心相應的染污）。這是第一種粗細的分別。 二是就事識（Vijñāna，了別識）隨意義分別，既可以有『心數』，也可以沒有『心數』。唯一的知性隨著作用而分為多種，並不是讓心外另外有『心數』。所以說『非有』。譬如一塊金子做成各種各樣的器物，並不是在金子之外另外有器物的本體，只是隨著作用不同而有所區別。
【English Translation】 English version: 'Gaining the method of restraining the mind and speech, not yet being a concrete phenomenon, is therefore called 'non-form' (Rūpa, the skandha of form, matter).' This means that if the methods to obscure and control body, speech and mind have not yet reached the actual phenomenon, it is called 'non-form'. 'If one does not commit evil, it is called upholding the precepts, holding them up and manifestly receiving them (Śīla, morality).' This means that if one does not do evil deeds, it is called upholding the precepts, that is, upholding and accepting the precepts. Below, it clarifies the dispute arising from disciples hearing the Dharma. The fourteenth section clarifies the meaning of 'mental concomitants' (Citta-samprayukta-dharma, mental factors associated with the mind) and 'non-mental concomitants' (Citta-viprayukta-dharma, mental factors not associated with the mind). First, it distinguishes the phenomenon of dispute. In the teachings of the Abhidharma (Abhidharma, Higher Dharma), it is proclaimed that at the same time, there are various different 'mental concomitants' outside the mind, which are different entities from the mind, and cooperate to produce causes and conditions. In the teachings of the Satyasiddhi-śāstra (Satya-siddhi-śāstra), it is only said that there is one mind, which is divided into many according to the order of its functions, and it is not considered that there are other 'mental concomitants' outside the mind at the same time. This is also what Buddha-deva (Buddha-deva) said. Secondly, it distinguishes the reasons. From the perspective of reason, the Dharma of the mind (Citta-dharma, the law of the mind) can have 'mental concomitants' or not have 'mental concomitants'. What does this mean? From the perspective of differentiation, there are two situations: one is the differentiation of coarse and fine. The mind has three layers: the first is the cognitive consciousness (Vijñāna, discriminating consciousness), referring to the six consciousnesses (Ṣaḍ-vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness); the second is the deluded consciousness (Kliṣṭa-manas, afflicted mind), referring to the seventh consciousness; and the third is the true consciousness (Ālaya-vijñāna, storehouse consciousness), referring to the eighth consciousness. In the cognitive consciousness, there must be 'mental concomitants', because the various minds and mental factors are different from each other. In the true consciousness, there must be no 'mental concomitants', because all mental factors are the same entity. Therefore, the Vimalakīrti-nirdeśa-sūtra (Vimalakīrti-nirdeśa-sūtra) says, 'Apart from all numbers, the mind is like empty space.' In the deluded consciousness, roughly speaking, there are 'mental concomitants', and subtly speaking, there are no 'mental concomitants'. What does this mean? In the deluded consciousness, there are six different meanings, just as Aśvaghoṣa (Aśvaghoṣa) said: the first is the ground of ignorance (Avidyā-sthiti, the root of ignorance); the second is the karma consciousness (Karma-vijñāna, consciousness produced by karmic force), relying on the previous ignorance, the unconscious deluded thought suddenly arises, and because of the movement, it is called 'karma'; the third is the transforming consciousness (Pravṛtti-vijñāna, transforming consciousness), relying on the previous karma consciousness, the mind aspect gradually becomes coarse and transforms to produce external objects; the fourth is the manifesting consciousness (Lakṣaṇa-vijñāna, manifesting consciousness), relying on the previous transforming consciousness, the false realm that arises manifests in one's own mind; the fifth is the intellectual consciousness (Hetu-vijñāna, causal consciousness), in the Dharma manifested by the previous manifesting consciousness, it distinguishes the differences between defilement, purity, opposition, and compliance; the sixth is the continuing consciousness (Phala-vijñāna, resultant consciousness), which constantly impacts one's own mind with the Dharma taken by the previous intellectual consciousness, and the mind interacts with the false realm, continuing without interruption, and is called 'continuing consciousness'. Among these six consciousnesses, the first four mind-thoughts are subtle, and it is not considered that there are other 'mental concomitants' outside the mind that are associated with the mind, so the treatise says that they are 'non-associated defilements' (Citta-viprayukta-saṃkleśa, defilements not associated with the mind). The latter two consciousnesses are coarse and floating, and the mind is different from the 'mental concomitants', and is associated with the mind, so the treatise says that they are 'associated defilements' (Citta-samprayukta-saṃkleśa, defilements associated with the mind). This is the first distinction between coarse and fine. The second is to distinguish according to the meaning of the cognitive consciousness (Vijñāna, discriminating consciousness), which can have 'mental concomitants' or not have 'mental concomitants'. The unique knowing nature is divided into many according to its function, and it is not to let there be other 'mental concomitants' outside the mind. Therefore, it is said 'non-existent'. For example, a piece of gold is made into various kinds of utensils, but there is no other entity of the utensil outside the gold, but it is only different according to the different functions.
分。想行受等各守自相得言有數。如金與器非無差別。金器雖別時無先後。心法如是今此且就事識論之。事識之中義既如是。人聞不解偏執成諍。聞說心外無別諸數便言定一。聞說有數便言與心迢然別體若言定一。金時應當無其諸器。若言定別器應非金。心法一異準此可知。
次釋其文。文中初說心法相即凡聞起諍。就所說中文別有三。一明聖人報身五陰從無明生。二將聖類凡凡亦如是。三就凡中明其心法展轉相心更無別數。今此所明十二因緣少異余處。異相如何。余處所辨過去因中彰無明行。今此具論無明愛取及與行有。又復余處現在果中說識名色六入觸受。今此唯說受及名色。又復余處現在因中說愛取有。今此通說無明愛取及與行有。又復余處未來果中說生老死。此說受觸識與六入。十二因緣齊通三世。隱顯互論皆得無傷。文中先別。后總結之。別中先明過去之因。從無明生愛當知是愛即無明者。無明之心對境深著即名為愛。是故此愛即是無明。從愛生取當知是取即無明愛者。即前愛心取著境界即名為取。體性不殊是故此取即無明愛。從取生有是有即是無明等者。即前取心起業名有。是故此有即無明等。次論現果。從有生受即行有者。此名識支以之為受。識支即是現報之體。從因納得故名為受。即前有支轉
【現代漢語翻譯】 現代漢語譯本：分別來說，想、行、受等等各自保持自己的體相，因此可以說是有數量的。就像金子和器物，並非沒有差別。金器雖然不同，但時間上沒有先後。心法也是如此。現在這裡且就事識來討論。在事識之中，道理既然是這樣，人們聽了不理解，就會偏執而產生爭論。聽到說心外沒有別的諸數，就說心法一定是單一的。聽到說有數量，就說心法與心體截然不同。如果說心法一定是單一的，那麼金子存在的時候，就不應該有各種器物。如果說器物與金子截然不同，那麼器物就不應該是金子做的。心法的一和異，可以參照這個道理來理解。
接下來解釋經文。經文中首先說心法相即，凡夫聽了會產生爭論。就所說的經文內容，分別有三點：一是說明聖人的報身五陰是從無明產生的。二是將聖人和凡夫進行類比，凡夫也是如此。三是就凡夫來說明，他們的心法輾轉相續，心和法之間沒有別的數量差別。現在這裡所說明的十二因緣，與別處略有不同。不同的地方在哪裡呢？別處所辨析的過去因中，彰顯的是無明和行。現在這裡具足地論述了無明、愛、取以及行和有。另外，別處在現在的果報中，說的是識、名色、六入、觸、受。現在這裡只說了受和名色。另外，別處在現在的因中，說的是愛、取、有。現在這裡統說了無明、愛、取以及行和有。另外，別處在未來的果報中，說的是生、老、死。這裡說的是受、觸、識和六入。十二因緣貫通三世，隱顯互論，都沒有妨礙。經文中先分別論述，后總結。分別論述中，先說明過去的因。從無明生愛，應當知道這個愛就是無明。無明的心對境界深深執著，就叫做愛。所以這個愛就是無明。從愛生取，應當知道這個取就是無明和愛。就是前面的愛心取著境界，就叫做取。體性沒有差別，所以這個取就是無明和愛。從取生有，這個有就是無明等等。就是前面的取心造業，叫做有。所以這個有就是無明等等。接下來論述現在的果報。從有生受，就是行和有。這裡說的名識支，用它來作為受。識支就是現在報應的體。從因中承受獲得，所以叫做受。就是前面的有支轉變。
【English Translation】 English version: Separately speaking, thought (想, saṃjñā), action (行, saṃskāra), sensation (受, vedanā), etc., each maintains its own characteristic appearance, so it can be said that there are numbers. Just like gold and utensils, they are not without differences. Although gold utensils are different, there is no temporal precedence. The mind-dharmas are also like this. Now, let's discuss it in terms of objective consciousness (事識, viṣaya-vijñāna). Since the principle is like this in objective consciousness, people who hear it and do not understand it will become biased and create disputes. Hearing that there are no other numbers outside the mind, they say that the mind-dharmas must be singular. Hearing that there are numbers, they say that the mind-dharmas are completely different from the mind-body. If it is said that the mind-dharmas are definitely singular, then when gold exists, there should be no various utensils. If it is said that utensils are completely different from gold, then utensils should not be made of gold. The oneness and difference of mind-dharmas can be understood by referring to this principle.
Next, explain the text. The text first says that the mind-dharmas are identical, and ordinary people will generate disputes when they hear it. Regarding the content of the text, there are three points: First, it explains that the retribution body (報身, vipāka-kāya) and the five aggregates (五陰, pañca-skandha) of a sage arise from ignorance (無明, avidyā). Second, it compares sages and ordinary people, and ordinary people are also like this. Third, it explains that for ordinary people, their mind-dharmas continue to transform each other, and there is no other numerical difference between the mind and the dharmas. The twelve links of dependent origination (十二因緣, dvādaśāṅga-pratītyasamutpāda) explained here are slightly different from other places. Where are the differences? In the past causes analyzed elsewhere, ignorance and action are highlighted. Here, ignorance, craving (愛, tṛṣṇā), grasping (取, upādāna), as well as action and existence (有, bhava) are fully discussed. In addition, elsewhere, in the present results, consciousness (識, vijñāna), name and form (名色, nāmarūpa), the six entrances (六入, ṣaḍāyatana), contact (觸, sparśa), and sensation are mentioned. Here, only sensation and name and form are mentioned. In addition, elsewhere, in the present causes, craving, grasping, and existence are mentioned. Here, ignorance, craving, grasping, as well as action and existence are collectively discussed. In addition, elsewhere, in the future results, birth (生, jāti), old age (老, jarā), and death (死, maraṇa) are mentioned. Here, sensation, contact, consciousness, and the six entrances are mentioned. The twelve links of dependent origination connect the three times (三世, tri-kāla). The hidden and manifest discussions do not hinder each other. The text first discusses separately, and then summarizes. In the separate discussion, the past causes are first explained. From ignorance arises craving, and it should be known that this craving is ignorance. The mind of ignorance deeply clings to the object, which is called craving. Therefore, this craving is ignorance. From craving arises grasping, and it should be known that this grasping is ignorance and craving. The previous mind of craving grasps the object, which is called grasping. The nature is not different, so this grasping is ignorance and craving. From grasping arises existence, and this existence is ignorance, etc. The previous mind of grasping creates karma, which is called existence. Therefore, this existence is ignorance, etc. Next, the present results are discussed. From existence arises sensation, which is action and existence. Here, the consciousness link is named and used as sensation. The consciousness link is the body of present retribution. It is received from the cause, so it is called sensation. It is the transformation of the previous existence link.
為此受。是故此受即前行有。亦應即前無明愛等。就近言之。從愛因緣生名色者受增為名。所託精血說之為色。從受生於無明愛取有及行者。從現報受起后因也。從受因緣生受觸識六入等者。從現報識轉起未來生死果也。亦應宣說名色即受。乃至宣說六入即受。以下結中說受即於十二支故略而不論。上來別舉。是故受支即十二緣總結無別。受心向前即於過去無明愛等。向後即于名色等故即十二支。
下明如來說有心數凡聞起諍。就所說中具應明其過因現過現因當果。而此文中略無當果。辨過因中初言眼色明欲四法生眼識者。雖舉四法為取惡欲為無明支。欲即無明正顯其相。此是過去無明支也。欲性求時即名愛者過去愛也。愛緣取者過去取也。取緣業者過去行也。此言略少。若具應言取緣有者名之為業。次明現果。業緣識者生現識支。識緣名色起名色支。名色緣六入者起六入支。六入緣觸起現觸數名觸。下依此觸生諸心法。觸緣想受起現受支通想說之。觸緣愛者起現愛支。觸緣信進定慧等法起現有之。如是等法因觸而生。然非觸者結明其異。由言非觸故諸弟子執有別數。
第十五門辨明五有六有之義。先辨諍相。有人一向宣說五有。有人說六所以成諍。次辨道理。五六不定。合則說五。開分說六。言其六者
【現代漢語翻譯】 現代漢語譯本： 因此承受（受，vedanā），所以這個承受就是前行的『有』（bhava）。也應該就是之前的無明（avidyā）、愛（tṛṣṇā）等等。就近來說，從愛為因緣而生名色（nāmarūpa）是指，承受增長成為『名』，所依託的精血被稱為『色』。從承受產生無明、愛、取（upādāna）、有以及行（saṃskāra）是指，從現世報應的承受而產生後世的因。從承受為因緣而生承受、觸（sparśa）、識（vijñāna）、六入（ṣaḍāyatana）等等是指，從現世報應的識轉變產生未來生死的果報。也應該宣說名色即是承受，乃至宣說六入即是承受。以下總結中說承受即是十二支（dvādaśāṅga-pratītyasamutpāda），所以省略而不論述。上面是分別舉例，所以承受支就是十二緣起的總結，沒有分別。承受之心向前追溯就是過去的無明、愛等等，向後推演就是名色等等，所以就是十二支。
下面說明如來說有心數，凡是聽聞的人都會產生爭論。就所說之中應該說明其過失的原因、現在的過失、現在的因、未來的果報。而這段文字中省略了未來的果報。辨別過失的原因中，首先說眼、色、明、欲四法產生眼識（cakṣurvijñāna），雖然舉出四法是爲了獲取惡欲，作為無明支，欲就是無明，正是顯現它的相狀。這是過去的無明支。欲的性質在追求時就叫做愛，是過去的愛。愛緣取，是過去的取。取緣業，是過去的行。這裡說的略少，如果完整地說，應該說取緣有，稱之為業。其次說明現在的果報。業緣識，產生現在的識支。識緣名色，產生名色支。名色緣六入，產生六入支。六入緣觸，產生現在的觸數，名為觸。下面依據這個觸產生各種心法。觸緣想（saṃjñā）、受，產生現在的受支，通俗地說是想。觸緣愛，產生現在的愛支。觸緣信（śraddhā）、進（vīrya）、定（samādhi）、慧（prajñā）等法，產生現在『有』。像這樣的法因為觸而產生，然而並非觸，總結說明它們的差異。因為說『非觸』，所以各位弟子執著于有不同的數量。
第十五門辨明五有、六有的意義。首先辨別爭論的相狀。有人一概宣說五有，有人說六有，所以產生爭論。其次辨別道理。五有、六有是不定的，合起來就說是五有，分開來說就是六有。說到六有，
【English Translation】 English version: Therefore, this reception (vedanā) is the preceding 'becoming' (bhava). It should also be the preceding ignorance (avidyā), craving (tṛṣṇā), etc. To put it simply, 'from craving as a condition arises name and form (nāmarūpa)' means that reception increases to become 'name,' and the sperm and blood on which it relies are called 'form.' 'From reception arise ignorance, craving, grasping (upādāna), becoming, and action (saṃskāra)' means that from the reception of present retribution arises the cause of the future. 'From reception as a condition arise reception, contact (sparśa), consciousness (vijñāna), the six sense bases (ṣaḍāyatana),' etc., means that from the consciousness of present retribution arises the fruit of future birth and death. It should also be stated that name and form are reception, and even that the six sense bases are reception. The following conclusion states that reception is the twelve links (dvādaśāṅga-pratītyasamutpāda), so it is omitted. The above are separate examples, so the reception link is the summary of the twelve links of dependent origination, without distinction. The mind of reception, looking forward, is the past ignorance, craving, etc., and looking backward, it is name and form, etc., so it is the twelve links.
The following explains that the Tathāgata speaks of mental phenomena, and all who hear it will argue. In what is said, one should explain the cause of its fault, the present fault, the present cause, and the future retribution. But this text omits the future retribution. In distinguishing the cause of the fault, it is first said that the four dharmas of eye, form, light, and desire produce eye consciousness (cakṣurvijñāna). Although the four dharmas are mentioned to obtain evil desire as the ignorance link, desire is ignorance, precisely revealing its appearance. This is the past ignorance link. The nature of desire, when sought, is called craving, which is past craving. Craving conditions grasping, which is past grasping. Grasping conditions action, which is past action. This is said briefly. If it were said completely, it should be said that grasping conditions becoming, which is called action. Secondly, it explains the present retribution. Action conditions consciousness, producing the present consciousness link. Consciousness conditions name and form, producing the name and form link. Name and form condition the six sense bases, producing the six sense bases link. The six sense bases condition contact, producing the present contact number, called contact. Below, based on this contact, various mental dharmas arise. Contact conditions perception (saṃjñā) and reception, producing the present reception link, commonly called perception. Contact conditions craving, producing the present craving link. Contact conditions faith (śraddhā), vigor (vīrya), concentration (samādhi), wisdom (prajñā), etc., producing the present 'becoming.' Such dharmas arise because of contact, but are not contact, summarizing and explaining their differences. Because it is said 'not contact,' the disciples are attached to having different numbers.
The fifteenth section distinguishes the meaning of the five existences and the six existences. First, distinguish the appearance of the dispute. Some people generally proclaim the five existences, and some say the six existences, so there is a dispute. Secondly, distinguish the reason. The five existences and the six existences are uncertain. When combined, they are called the five existences, and when separated, they are called the six existences. Speaking of the six existences,
惡有三品。上生地獄。中生畜生。下生餓鬼。善亦有三。上善生天。中善生人。下生修羅。言其五者。依毗曇等修羅是鬼攝入鬼道。法念經中攝入鬼畜。羅睺修羅是師子兒攝入畜中。伽陀經鬼畜及天三趣所攝故但說五。義既如是不得偏執。文中初言說一有者總之唯是一有為果。或說二者善道惡道。三謂三界。四謂四生。五謂五趣。六謂六道。所言七者謂七識住。欲界人天合之為一。初禪為二。二禪為三。三禪為四。空處為五。識處為六。無所有處以為第七。此之七處心識樂安故名識住。問曰何故不名受住想行住等。釋言住義理實齊通。識是心王是故偏說。問曰欲界有三惡道。何故不說。論言三惡有苦煎迫識不樂安是故不論。又問色界具有四禪。彼第四禪何故不說。論言彼處有無想定殘害心識識不樂居故非識住。又四禪中有凈居天趣入涅槃不欲久安故非識住。問曰無色有四空處。非想一地何故不說。論言非想有滅盡空亦殘心識識不樂安故非識住。所言八者謂八福生。人中富貴即以為一。彼六慾天覆以為六。初禪已上合之為一。故合有八。亦可地獄鬼畜修羅並人為五。及三界天合為八也。所言九者九眾生居。欲界人天合之為一。初禪為二。二禪為三。三禪為四。無想天處以為第五。加四空處合以為九。問曰向前七識住中不
【現代漢語翻譯】 現代漢語譯本 惡有三品：上品生於地獄（Niraya），中品生於畜生（Tiryagyoni），下品生於餓鬼（Preta）。善亦有三品：上品生於天界（Deva），中品生於人間（Manushya），下品生於修羅（Asura）。 說到這五者，依據《阿毗曇》（Abhidhamma）等論典，修羅被歸入鬼道。而在《法念經》中，修羅則被歸入鬼畜兩道。羅睺阿修羅（Rahu Asura）是師子（Simha，獅子）之子，因此被歸入畜生道中。《伽陀經》中，鬼、畜和天這三趣包含了一切，所以只說五道。意義既然如此，就不應偏執。 文中最初說『一有』，總而言之，唯一是有為的果報。或者說『二』，指的是善道和惡道。『三』指的是三界（Trailokya）。『四』指的是四生（Catur-yoni）。『五』指的是五趣（Pancha-gati）。『六』指的是六道（Sad-gati）。 所說的『七』，指的是七識住（Sapta-vijnana-sthiti）。欲界（Kama-dhatu）的人天合為一處。初禪（Prathama Dhyana）為第二處。二禪（Dvitiya Dhyana）為第三處。三禪（Tritiya Dhyana）為第四處。空無邊處（Akashanantyayatana）為第五處。識無邊處（Vijnananantyayatana）為第六處。無所有處（Akincanyayatana）作為第七處。這七個地方，心識安樂，所以稱為識住。 問：為什麼不稱為受住、想住、行住等？ 答：從『住』的意義上來說，理實上是相同的。但識是心王，所以偏重於說識。 問：欲界有三惡道，為什麼不說？ 答：三惡道有痛苦煎熬，心識不安樂，所以不論。 又問：四禪都具備，那第四禪（Caturtha Dhyana）為什麼不說？ 答：因為第四禪中有無想定（Asanjnasamapatti），會殘害心識，心識不安居，所以不是識住。而且四禪中有凈居天（Suddhavasa），趣向涅槃（Nirvana），不希望長久安住，所以不是識住。 問：無色界（Arupa-dhatu）有四空處，非想非非想處（Naivasamjnanasamjnayatana）為什麼不說？ 答：因為非想非非想處有滅盡定（Nirodha-samapatti），也殘害心識，心識不安樂，所以不是識住。 所說的『八』，指的是八福生。人間富貴算作一個。六慾天（Kama-avacara）又算作六個。初禪以上合為一個，所以合起來有八個。也可以把地獄、餓鬼、畜生、修羅併入人道算作五個，加上三界天合為八個。 所說的『九』，指的是九眾生居（Nava sattavasa）。欲界人天合為一處。初禪為二。二禪為三。三禪為四。無想天（Asanjnasattva）處作為第五處。加上四空處，合起來為九。問：在前面的七識住中不...
【English Translation】 English version Evil has three grades: the highest leads to rebirth in hell (Niraya), the middle to rebirth as an animal (Tiryagyoni), and the lowest to rebirth as a hungry ghost (Preta). Goodness also has three grades: the highest leads to rebirth in the heavens (Deva), the middle to rebirth as a human (Manushya), and the lowest to rebirth as an Asura. Speaking of these five, according to treatises such as the Abhidhamma, Asuras are included in the realm of ghosts. In the Dharmanemsutra, they are included in both the realms of ghosts and animals. Rahu Asura, being the son of a lion (Simha), is included among the animals. The Gatha Sutra includes the three realms of ghosts, animals, and heavens, thus only speaking of five. Since the meaning is thus, one should not be biased. The text initially speaks of 'one existence,' which, in general, refers to the single result of conditioned existence. Or it speaks of 'two,' referring to the paths of good and evil. 'Three' refers to the three realms (Trailokya). 'Four' refers to the four types of birth (Catur-yoni). 'Five' refers to the five destinies (Pancha-gati). 'Six' refers to the six paths (Sad-gati). What is referred to as 'seven' are the seven abodes of consciousness (Sapta-vijnana-sthiti). The humans and gods of the desire realm (Kama-dhatu) are combined into one. The first Dhyana (Prathama Dhyana) is the second. The second Dhyana (Dvitiya Dhyana) is the third. The third Dhyana (Tritiya Dhyana) is the fourth. The sphere of infinite space (Akashanantyayatana) is the fifth. The sphere of infinite consciousness (Vijnananantyayatana) is the sixth. The sphere of nothingness (Akincanyayatana) is the seventh. In these seven places, consciousness finds joy and peace, hence they are called abodes of consciousness. Question: Why are they not called abodes of feeling, abodes of perception, abodes of volition, etc.? Answer: In terms of the meaning of 'abode,' they are all essentially the same. However, consciousness is the king of the mind, so it is emphasized. Question: The desire realm has three evil paths, why are they not mentioned? Answer: The three evil paths are filled with torment and suffering, and consciousness does not find joy or peace there, so they are not discussed. Again, it is asked: All four Dhyanas are complete, so why is the fourth Dhyana (Caturtha Dhyana) not mentioned? Answer: Because the fourth Dhyana contains the cessation of perception (Asanjnasamapatti), which harms consciousness, and consciousness does not dwell there peacefully, so it is not an abode of consciousness. Moreover, in the four Dhyanas, there are the Pure Abodes (Suddhavasa), which are directed towards Nirvana, and do not wish to abide for long, so they are not abodes of consciousness. Question: The formless realm (Arupa-dhatu) has four formless spheres, why is the sphere of neither perception nor non-perception (Naivasamjnanasamjnayatana) not mentioned? Answer: Because the sphere of neither perception nor non-perception contains the cessation of feeling and perception (Nirodha-samapatti), which also harms consciousness, and consciousness does not find joy or peace there, so it is not an abode of consciousness. What is referred to as 'eight' are the eight fortunate births. Wealth and nobility in the human realm are counted as one. The six desire heavens (Kama-avacara) are counted as six. The realms above the first Dhyana are combined into one, so there are eight in total. Alternatively, hell, hungry ghosts, animals, and Asuras can be combined with the human realm to be counted as five, and adding the heavens of the three realms makes eight. What is referred to as 'nine' are the nine abodes of beings (Nava sattavasa). The humans and gods of the desire realm are combined into one. The first Dhyana is the second. The second Dhyana is the third. The third Dhyana is the fourth. The realm of non-perception (Asanjnasattva) is the fifth. Adding the four formless spheres makes nine. Question: In the previous seven abodes of consciousness, why not...
說無想及非想天。今以何故說為生居。釋言此處殘害心識故非識住。不滅眾生是故說為眾生居矣。又問三惡何故不說。眾生同厭為是不論。第四禪中除無想天余有八天。眾生樂住何故不說。雜心釋言彼四禪中有五凈居樂求涅槃不欲久住。是故不說為眾生居。余有福生福愛廣果。或求凈居或求無色或求涅槃不欲久住。是故不說為眾生居。二十五有如上辨列。所說如是。弟子不解。隨別異執。所以成諍。
第十六門諍其五戒及與八戒具不具得。余對皆悉共諍一法。今此乃於二種法中別起二諍。拷實具論。五戒門中別有兩諍。八戒亦爾。五中二者。依如毗曇五戒要須具受乃得。但就持中或持一者名為一分。持二戒者名為少分。持三持四名為多分。備持五戒名為具足。不畜妻者名為斷淫。若依成實及大智論分受亦得。受一戒者名為一分。受二小分。受三受四名為多分。全受名具。加不畜妻名為斷淫。今此偏舉成實一諍。毗曇所立略而不舉。道理如何。受五戒者亦有分得不分得義。是義云何。受五戒時先歸三寶。歸三寶時具得成體名為具得。如昔比丘三語得戒。后列戒相。問能時不別舉別問。若堪持者答言能持。若不堪者答言不能。約就此時名不具得。義既如是。毗曇法中聞三歸時全得戒體。便言戒相亦不分得。所以成諍
【現代漢語翻譯】 現代漢語譯本 關於無想天（沒有思想的境界）和非想天（非想非非想的境界），現在因為什麼原因說它們是眾生居住的地方呢？釋（解釋）：因為這些地方殘害心識，所以不是識住（意識停留的地方）。但因為眾生並沒有完全滅絕，所以說它們是眾生居住的地方。又問：為什麼不說三惡道（地獄、餓鬼、畜生）呢？因為眾生都厭惡它們，所以不討論。在第四禪中，除了無想天之外，還有八個天。為什麼不說眾生樂於居住的地方呢？《雜心論》解釋說：那第四禪中有五凈居天（無煩天、無熱天、善現天、善見天、色究竟天），他們樂於尋求涅槃，不希望長久居住，所以不說它們是眾生居住的地方。其餘還有福生天、福愛天、廣果天，他們或者尋求凈居天，或者尋求無色界，或者尋求涅槃，不希望長久居住，所以不說它們是眾生居住的地方。二十五有（三界中的二十五種生存狀態）如上所述。所說的就是這樣。弟子不理解，隨著不同的執著，所以產生爭論。
第十六門：爭論五戒和八戒是否能夠完整獲得。其餘的爭論都是圍繞一種法，而現在這裡是對兩種法分別產生兩種爭論。詳細討論一下。五戒方面有兩種爭論，八戒也是如此。五戒中的兩種爭論是：根據《毗曇論》，五戒必須全部受持才能獲得。只是在受持的過程中，如果只持一戒，稱為『一分』；持二戒，稱為『少分』；持三戒或四戒，稱為『多分』；全部持五戒，稱為『具足』。不娶妻稱為『斷淫』。如果根據《成實論》和《大智度論》，分別受持也可以。受一戒稱為『一分』，受二戒稱為『少分』，受三戒或四戒稱為『多分』，全部受持稱為『具足』。加上不娶妻稱為『斷淫』。現在這裡只提到了《成實論》的一種爭論，《毗曇論》所立的略而不提。道理是什麼呢？受五戒也有分得和不分得的說法。這是什麼意思呢？受五戒時，先皈依三寶。皈依三寶時，完整地獲得戒體，稱為『具得』。就像以前的比丘，通過三句話（我皈依佛，我皈依法，我皈依僧）獲得戒律。之後列出戒相，詢問能否受持時，不分別地一一詢問。如果能夠受持，就回答『能持』；如果不能受持，就回答『不能』。就這個時候來說，稱為『不具得』。道理既然如此，《毗曇論》認為，聽到三皈依時就全部獲得戒體，因此認為戒相也不能分別獲得，所以產生爭論。
【English Translation】 English version Regarding the Realm of No Thought (Wu Xiang Tian) and the Realm of Neither Thought Nor Non-Thought (Fei Xiang Fei Fei Xiang Tian), why are they now said to be places where beings reside? Explanation: Because these places harm the mind and consciousness, they are not places where consciousness dwells. However, because beings are not completely extinguished, they are said to be places where beings reside. Furthermore, why are the Three Evil Realms (hell, hungry ghosts, animals) not mentioned? Because beings all detest them, they are not discussed. In the Fourth Dhyana, besides the Realm of No Thought, there are eight other heavens. Why are the places where beings delight to reside not mentioned? The Tattvasiddhi Shastra explains: In that Fourth Dhyana, there are the Five Pure Abodes (Wu Fan Tian, Wu Re Tian, Shan Xian Tian, Shan Jian Tian, Se Jiu Jing Tian), they delight in seeking Nirvana and do not wish to reside for long, so they are not said to be places where beings reside. The remaining are the Realm of Blessed Birth, the Realm of Blessed Love, and the Realm of Vast Fruit; they either seek the Pure Abodes, or seek the Formless Realm, or seek Nirvana, and do not wish to reside for long, so they are not said to be places where beings reside. The Twenty-Five Existences (the twenty-five states of existence in the Three Realms) are as described above. That is what is said. Disciples do not understand, and with different attachments, disputes arise.
Sixteenth Section: Disputes over whether the Five Precepts and Eight Precepts can be fully obtained. The remaining disputes are all around one dharma, but now here there are two disputes arising separately over two dharmas. Let's discuss it in detail. There are two disputes regarding the Five Precepts, and the same is true for the Eight Precepts. The two disputes in the Five Precepts are: According to the Abhidharma, the Five Precepts must all be received and upheld to be obtained. Only in the process of upholding, if one only upholds one precept, it is called 'one part'; upholding two precepts is called 'few parts'; upholding three or four precepts is called 'many parts'; upholding all five precepts is called 'complete'. Not taking a wife is called 'severing lust'. If according to the Tattvasiddhi Shastra and the Mahaprajnaparamita Shastra, receiving them separately is also possible. Receiving one precept is called 'one part', receiving two precepts is called 'few parts', receiving three or four precepts is called 'many parts', receiving all of them is called 'complete'. Adding not taking a wife is called 'severing lust'. Now only one dispute from the Tattvasiddhi Shastra is mentioned here, and what is established by the Abhidharma is omitted. What is the reason? There is also the saying of obtaining the Five Precepts partially or completely. What does this mean? When receiving the Five Precepts, one first takes refuge in the Three Jewels. When taking refuge in the Three Jewels, one fully obtains the precepts, which is called 'complete obtaining'. Just like the former bhikshus, they obtained the precepts through three sentences (I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha). Afterwards, the characteristics of the precepts are listed, and when asked if one can uphold them, they are not asked individually. If one can uphold them, one answers 'can uphold'; if one cannot uphold them, one answers 'cannot uphold'. In this case, it is called 'incomplete obtaining'. Since the reasoning is like this, the Abhidharma believes that when hearing the Three Refuges, one fully obtains the precepts, therefore it is believed that the characteristics of the precepts cannot be obtained separately, so disputes arise.
成實法中聞列戒相隨堪分受。謂體亦爾所以成諍。文中有三。一釋摩男請問如來優婆塞義。如來為解。二摩男重請一分之義。如來為釋。三人聞起諍。五戒之義廣如別章。此應具論。就八戒中準依餘論具有兩諍。毗曇所說八戒必須一日一夜具受乃得不得增減。成實所說且言日夜多少皆得。今此偏舉毗曇一諍。成實不論。道理如何。八戒齋中亦有具得不具得義。若論受齋局唯在於一日一夜名為具得。一日一夜是齋分故。若直受戒時分不定名不具得。義既如是。毗曇法中聞齋日夜謂戒亦然所以成諍。成實法中聞戒不定謂齋亦爾所以成諍。文中迦旃初舉己說問佛是非。次佛為辨。或一日等但得戒善不名得齋。一日一夜方成齋故。下明弟子不解起諍。八戒之義廣如別章。此應具論。
第十七門犯重失戒不失戒義。先辨諍相。有人宣說犯重失戒有言不失。次辨道理。亦失不失。失其受力故名為失。不失受體名為不失。猶如燋種無力有體。義既如是。不須偏執。文中初明犯重之過凡聞起諍。后說犯重但名污道凡聞起諍。羅漢比丘名畢竟到。見道已上名為示道。示猶見也。七方便人名為受道。外凡造過名為污道。
第十八門明二乘人有得作佛不作佛義。先辨諍相。諍相可知。次須論理。亦作不作。守小不作舍小便作。義
既兩兼。不得偏執。文先明作。言一乘者乘行一也。言一道者道法一也。言一行者是乘體也。言一緣者道法體也。法是行緣故名為緣。據大攝小。其唯一故皆當作佛。愚聞不解。便言定作。如來複說須陀洹等得小涅槃。愚人不解。便言二乘定不作佛。
第十九門辨明佛性即離之義。先辨諍相。有人宣說五陰之相即是佛性。有人說離。次須論理。理則佛性不即不離。實不同相故言不即。相實是性非令相外名為不離。義既如是。不得偏執。文中但明說性不即凡聞起諍。不離一邊略而不舉。若欲更辨不異後門為是。不說。明不即中有四複次。一說性六事人謂定離。二說性如空人謂定離。三說性如似宅中寶藏人謂定離。四說犯禁及闡提等皆有佛性人謂定離。
第二十門明闡提等有性無性。先辨諍相。有人宣說眾生定有。有言定無所以成諍。次須論理。理則不定。生死身中即無佛果名為不有。不無佛因說為不無。又如下說四種佛性。一闡提人有不善陰及理佛性名為不無。無善五陰及佛果性名為不有。文中有三。一佛說有性我說眾生即佛性等法說明有。次喻后合。二如我為王說箜篌下佛說性無。先喻后合。三明眾生聞之不解作種種說或有或無。
第二十一門有十方佛無十方佛。先辨諍相。有人聞說一國。無有二
【現代漢語翻譯】 現代漢語譯本：既要兼顧兩者，不可偏頗執著。經文中先闡明『一乘』，是指乘載和修行是一致的；說『一道』，是指道和法是一致的；說『一行』，是指這是乘載的本體；說『一緣』，是指道、法和本體是一致的，法是修行的因緣，所以稱為緣。這是以大的包含小的。因為唯一，所以都應當成佛。愚昧的人聽了不理解，就說（二乘）是註定不能成佛的。如來又說須陀洹（Srotapanna，入流果）等證得了小涅槃（Nirvana，寂滅）。愚昧的人不理解，就說二乘是註定不能成佛的。
第十九門辨明佛性即離之義。首先辨析爭論的方面。有人宣揚五陰（Skandha，色、受、想、行、識）的相就是佛性（Buddha-nature），有人說佛性是與五陰相分離的。其次需要論述道理。道理是佛性不即五陰相，也不離五陰相。因為佛性與五陰相的體性確實不同，所以說不即；五陰相的實性就是佛性，不是在五陰相之外另有佛性，所以說不離。道理既然是這樣，就不能偏頗執著。經文中只說明佛性不即五陰相，凡夫聽了就產生爭論。不離五陰相的一面，經文就省略而不提了。如果要進一步辨析不異，後面的章節會有詳細說明。經文不說，是因為說明不即五陰相中包含四種含義：一是說佛性像六識的作用，人們就認為佛性是與六識相分離的；二是說佛性像虛空，人們就認為佛性是與虛空相分離的；三是說佛性像房屋中的寶藏，人們就認為佛性是與房屋相分離的；四是說違犯戒律以及一闡提（Icchantika，斷善根者）等都有佛性，人們就認為佛性是與他們相分離的。
第二十門闡明一闡提等有佛性還是沒有佛性。首先辨析爭論的方面。有人宣揚眾生一定有佛性，有人說眾生一定沒有佛性，因此產生爭論。其次需要論述道理。道理是不確定的。在生死輪迴的身體中，沒有佛果，所以說沒有佛性；但不是沒有成佛的因，所以說不是沒有佛性。又如下面所說的四種佛性。一是一闡提人有不善的五陰以及理佛性，所以說不是沒有佛性；沒有善良的五陰以及佛果的自性，所以說沒有佛性。經文中有三點。一是佛說有佛性，我說眾生即佛性等法，說明有佛性。其次是比喻，然後是總結。二是如我為國王時說彈奏箜篌，下面佛說沒有佛性。先是比喻，然後是總結。三是說明眾生聽了不理解，做出種種說法，或者說有佛性，或者說沒有佛性。
第二十一門是有十方佛還是沒有十方佛。首先辨析爭論的方面。有人聽說一個國土中，沒有兩尊佛。
【English Translation】 English version: One must consider both aspects and avoid being biased or attached. The text first clarifies 'One Vehicle,' meaning that the vehicle and practice are consistent. Saying 'One Path' means that the path and the Dharma are consistent. Saying 'One Practice' means that this is the essence of the vehicle. Saying 'One Condition' means that the path, Dharma, and essence are consistent; the Dharma is the condition for practice, hence it is called condition. This is encompassing the small with the large. Because it is unique, all should attain Buddhahood. Ignorant people do not understand and say that (the Two Vehicles) are destined not to attain Buddhahood. The Tathagata (Thus Come One) further said that Srotapanna (Stream-enterer) and others attained small Nirvana (Extinction). Ignorant people do not understand and say that the Two Vehicles are destined not to attain Buddhahood.
The nineteenth section clarifies the meaning of Buddha-nature as neither identical nor separate. First, it analyzes the aspects of the dispute. Some proclaim that the characteristics of the five Skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) are Buddha-nature, while others say that Buddha-nature is separate from the five Skandhas. Second, it is necessary to discuss the principle. The principle is that Buddha-nature is neither identical to nor separate from the five Skandhas. Because the nature of Buddha-nature and the five Skandhas is indeed different, it is said to be not identical; the true nature of the five Skandhas is Buddha-nature, not that there is Buddha-nature outside the five Skandhas, so it is said to be not separate. Since the principle is like this, one must not be biased or attached. The text only states that Buddha-nature is not identical to the five Skandhas, and ordinary people generate disputes upon hearing this. The aspect of not being separate from the five Skandhas is omitted in the text. If you want to further analyze the non-difference, later chapters will explain it in detail. The text does not say it because explaining the non-identity with the five Skandhas contains four meanings: First, it is said that Buddha-nature is like the function of the six consciousnesses, and people think that Buddha-nature is separate from the six consciousnesses; second, it is said that Buddha-nature is like emptiness, and people think that Buddha-nature is separate from emptiness; third, it is said that Buddha-nature is like a treasure in a house, and people think that Buddha-nature is separate from the house; fourth, it is said that those who violate precepts and Icchantikas (those who have severed their roots of goodness) all have Buddha-nature, and people think that Buddha-nature is separate from them.
The twentieth section clarifies whether Icchantikas and others have Buddha-nature or not. First, it analyzes the aspects of the dispute. Some proclaim that sentient beings definitely have Buddha-nature, while others say that sentient beings definitely do not have Buddha-nature, thus generating disputes. Second, it is necessary to discuss the principle. The principle is uncertain. In the body of Samsara (cycle of rebirth), there is no Buddha-fruit, so it is said that there is no Buddha-nature; but it is not that there is no cause for becoming a Buddha, so it is said that it is not that there is no Buddha-nature. Also, as the four types of Buddha-nature mentioned below. First, Icchantikas have unwholesome five Skandhas and the Buddha-nature of principle, so it is said that it is not that there is no Buddha-nature; they do not have wholesome five Skandhas and the self-nature of the Buddha-fruit, so it is said that there is no Buddha-nature. There are three points in the text. First, the Buddha said that there is Buddha-nature, and I said that sentient beings are the same as the Dharma of Buddha-nature, explaining that there is Buddha-nature. Second is the metaphor, and then the summary. Second, as when I was a king, I said to play the harp, and below the Buddha said that there is no Buddha-nature. First is the metaphor, and then the summary. Third, it is explained that sentient beings do not understand when they hear it, and make various statements, either saying that there is Buddha-nature or saying that there is no Buddha-nature.
The twenty-first section is whether there are Buddhas in the ten directions or not. First, it analyzes the aspects of the dispute. Some have heard that in one land, there are not two Buddhas.
佛俱出。便言一向無十方佛。有人宣說有十方佛。次辨道理。初非后是。文中初說一國無二人聞起諍。后佛宣說有十方佛不彰起諍。以當理故。
上來別答。如是諍論是佛境界是第三段結嘆顯深令人仰推。
若人於是生疑心下是第四段明其愚智取捨得失令人舍著。
若人生疑猶能摧壞無量煩惱如須彌山舍著得也。舉劣顯勝。疑有二種。一是邪見前方便疑。唯增情惑不能破結。二是解心前方便疑。能破決定邪見煩惱。今據後門是故說疑能破煩惱如須彌矣。疑者猶能摧壞無量邪執煩惱如須彌山況正見者。若於是中生決定下取著失也。于中決定是名執著總顯其過。
迦葉白下問答廣辨。有九問答。前八問答明斷善根。后一問答明生善根。就前八中初二問答明執著義。次四問答明疑惑義。后二問答明疑及著斷善根義就明著中初一問答明執著相后一問答明著善惡。文顯可知。
就明疑中迦葉初言如是人者本自不疑雲何說言不壞疑網乘前為問。佛前說言執著之人不壞疑網故名不善故今問之。此人由來於法不疑雲何不壞。下佛答之。夫不疑者于正義中心不決了即是疑也。
第二迦葉乘言重問。若執著人於法不疑即名疑者。有人決謂須陀洹人不墮惡道。是人亦應名著名疑。下佛答之。是可名定不
得名疑對問略釋。下廣釋之。初先明疑。后顯不疑。就明就中初三譬喻廣顯疑相。一切眾生先見二物。后更生疑結成疑義。何以下釋。於二物中心不決了所以生疑。我亦不下翻對前疑以顯不疑我于須陀無二說故彼人不疑。
第三迦葉乘言重問。如佛所說要先現見然後疑者牒佛前言。有人未見亦復生疑總翻佛語。下別顯之。何等徴問。所謂涅槃就法以辨。一切眾生從本以來不見涅槃亦復生疑明不由見。譬如有人路值濁水喻說以顯。下佛答之。先解其法。后釋其喻。法中涅槃即是苦斷非涅槃者即是苦也直立道理。一切生下明人皆由先見生疑非不先見。見有二種總以標舉。見苦非苦列其二名。苦非苦者即飢渴等辨其二相。下明眾生因見生疑。見已生疑當有畢竟離是苦不正明生疑。是故下結。下釋其喻。先牒問辭總非不然。何以下釋。是人先於余處見水有淺有深。是故於此未到之處而生疑心。不知為當同於昔淺為同舊深第四迦葉乘言重問。是人先見深淺水時已不生疑。何故於今而復生疑。下佛答之。本未行處心不決了是故生疑。
下二問答明疑及著斷善根中初一問答出疑著人。是誰問也。斷善答也后一問答正明斷善。世尊何人能斷善根乘前請問。下佛答之。初先略答。離是四下隨別廣答。若有深見無因果下總以結
【現代漢語翻譯】 現代漢語譯本： 《得名疑對問略釋》接下來廣泛地解釋它。首先闡明『疑』，然後彰顯『不疑』。在闡明『疑』的部分，首先用三個比喻來廣泛地顯示『疑』的相狀。一切眾生先看到兩種事物，然後才產生疑惑，從而形成『疑』的意義。『何以下釋』是解釋什麼呢？因為對於兩種事物心中不能決斷，所以產生疑惑。『我亦不下翻對前疑以顯不疑我于須陀無二說故彼人不疑』，我也不向下反駁之前的疑惑，以此來彰顯『不疑』，因為我對須陀（Suddha，清凈）沒有兩種說法，所以那個人不會疑惑。
第三，迦葉（Kasyapa，飲光）再次提問。『如佛所說要先現見然後疑者牒佛前言』，這是重複佛陀之前所說的話。『有人未見亦復生疑總翻佛語』，有人沒有見到也產生疑惑，這是完全推翻了佛陀的話。下面分別地顯示它。『何等徴問』，什麼是征問呢？所謂涅槃（Nirvana，寂滅）就法理來辨析。『一切眾生從本以來不見涅槃亦復生疑明不由見』，一切眾生從一開始就沒有見過涅槃，也產生疑惑，這說明疑惑不是由見而產生的。『譬如有人路值濁水喻說以顯』，譬如有人在路上遇到渾濁的水，用這個比喻來說明。下面佛陀回答他。先解釋其法理，后解釋其比喻。法理中，涅槃就是苦的斷滅，非涅槃就是苦，直接闡述道理。『一切生下明人皆由先見生疑非不先見』，一切眾生都是因為先見到才產生疑惑，而不是沒有見到。『見有二種總以標舉』，見有兩種，總括地標舉出來。『見苦非苦列其二名』，見到苦和非苦，列出這兩種名稱。『苦非苦者即飢渴等辨其二相』，苦和非苦，就是飢餓和口渴等等，辨析這兩種相狀。下面說明眾生因為見到而產生疑惑。『見已生疑當有畢竟離是苦不正明生疑』，見到之後產生疑惑，認為應當有徹底脫離這種痛苦的方法，這不正說明產生了疑惑嗎？『是故下結』，所以下面進行總結。下面解釋那個比喻。『先牒問辭總非不然』，首先重複提問的措辭，總的來說不是這樣的。『何以下釋』，下面解釋什麼呢？『是人先於余處見水有淺有深』，這個人先前在其他地方見過水有淺有深。『是故於此未到之處而生疑心』，所以對於這個沒有到達的地方而產生疑心。『不知為當同於昔淺為同舊深』，不知道是和以前的淺水一樣，還是和以前的深水一樣。第四，迦葉再次提問。『是人先見深淺水時已不生疑』，這個人先前見到深淺水的時候已經不產生疑惑。『何故於今而復生疑』，為什麼現在又產生疑惑呢？下面佛陀回答他。『本未行處心不決了是故生疑』，因為本來沒有走過的地方，心中不能決斷，所以產生疑惑。
下面兩個問答說明疑惑以及執著于斷滅善根。第一個問答是關於產生疑惑和執著的人。『是誰問也』，是誰提問呢？『斷善答也』，是關於斷滅善根的回答。第二個問答是正式說明斷滅善根。『世尊何人能斷善根乘前請問』，世尊，什麼人能夠斷滅善根，這是承接前面的請求提問。下面佛陀回答他。首先簡略地回答。『離是四下隨別廣答』，離開這四種情況，下面分別詳細地回答。『若有深見無因果下總以結』，如果有人深刻地認為沒有因果，下面進行總結。
【English Translation】 English version: Explanation of 'Questions and Answers on Doubt and Certainty'. Next, it will be extensively explained. First, clarify 'doubt', then reveal 'non-doubt'. In the part clarifying 'doubt', first use three metaphors to extensively show the appearance of 'doubt'. All sentient beings first see two things, and then generate doubt, thereby forming the meaning of 'doubt'. 'What is explained below?' It is because the mind cannot decide on the two things, so doubt arises. 'I also do not refute the previous doubt below to show non-doubt, because I have no two sayings about Suddha (purity), so that person will not doubt.' I also do not refute the previous doubt below, in order to show 'non-doubt', because I have no two sayings about Suddha, so that person will not doubt.
Third, Kasyapa (light drinker) asks again. 'As the Buddha said, those who must first see and then doubt repeat the Buddha's previous words.' This is repeating what the Buddha said before. 'Some people who have not seen also have doubts, which completely overturns the Buddha's words.' Some people who have not seen also have doubts, which completely overturns the Buddha's words. It is shown separately below. 'What is the question?' What is the question? The so-called Nirvana (extinction) is analyzed in terms of Dharma. 'All sentient beings have never seen Nirvana since the beginning, and they also have doubts, which shows that doubt is not caused by seeing.' All sentient beings have never seen Nirvana since the beginning, and they also have doubts, which shows that doubt is not caused by seeing. 'For example, someone encounters muddy water on the road, which is explained by metaphor.' For example, someone encounters muddy water on the road, which is explained by metaphor. The Buddha answers him below. First explain the Dharma, then explain the metaphor. In Dharma, Nirvana is the cessation of suffering, and non-Nirvana is suffering, directly stating the principle. 'All beings below show that people have doubts because they have seen them first, not because they have not seen them.' All sentient beings have doubts because they have seen them first, not because they have not seen them. 'There are two kinds of views, which are summarized and highlighted.' There are two kinds of views, which are summarized and highlighted. 'Seeing suffering and non-suffering lists the two names.' Seeing suffering and non-suffering lists the two names. 'Those who suffer and do not suffer are hunger and thirst, etc., distinguishing the two phases.' Those who suffer and do not suffer are hunger and thirst, etc., distinguishing the two phases. The following explains that sentient beings have doubts because they have seen them. 'After seeing, there is doubt that there will be a complete separation from this suffering, which does not clearly explain the doubt.' After seeing, there is doubt that there will be a complete separation from this suffering, which does not clearly explain the doubt. 'Therefore, the following concludes.' Therefore, the following concludes. The following explains the metaphor. 'First repeat the question, which is not always the case.' First repeat the question, which is not always the case. 'What is explained below?' What is explained below? 'This person has seen shallow and deep water in other places before.' This person has seen shallow and deep water in other places before. 'Therefore, there is doubt in this place that has not been reached.' Therefore, there is doubt in this place that has not been reached. 'I don't know whether it should be the same as the shallow water in the past or the same as the deep water in the past.' I don't know whether it should be the same as the shallow water in the past or the same as the deep water in the past. Fourth, Kasyapa asks again. 'This person did not doubt when he saw shallow and deep water before.' This person did not doubt when he saw shallow and deep water before. 'Why do you doubt again now?' Why do you doubt again now? The Buddha answers him below. 'Doubt arises because the mind cannot decide where it has not been.' Doubt arises because the mind cannot decide where it has not been.
The following two questions and answers explain doubt and attachment to cutting off the roots of goodness. The first question and answer is about people who have doubts and attachments. 'Who is asking?' Who is asking? 'Cutting off goodness is the answer.' Cutting off goodness is the answer. The second question and answer is a formal explanation of cutting off goodness. 'World Honored One, who can cut off the roots of goodness and ask questions before?' World Honored One, who can cut off the roots of goodness and ask questions before? The Buddha answers him below. First, answer briefly. 'Leaving these four, answer in detail separately below.' Leaving these four, answer in detail separately below. 'If there is a deep view that there is no cause and effect, the following concludes.' If there is a deep view that there is no cause and effect, the following concludes.
之。略中總明黠慧利根善能分別簡利異鈍。遠離友等簡惡異善。良以不能近友聞法正思修行故斷善根。如是能斷總以結之。
廣中有四。一謗無施。二謗無父母。三謗無因果。四謗無聖人。謗無施中有六複次。一明無施若有施者。現行施時舍財為因。未來還應得無財果。二施者受者財物無常故無佈施。三施主施人色力壽命安樂辨才。受者受已作善惡業。所作善惡施主不得。明知色力壽命等果施者不得。于中初法次喻后合。下結無施。四施物無記明無善果。五施者是意無見無對。非是色法雲何可施。六施佛像命過父母。無受施者云何有報。
第二謗無父母之中有六複次。初直設難。若言父母是眾生因則應常生。以不常生明知父母非眾生因。二若言父母是眾生因因無缺少。所生之子一人應具男女二根。然無具者明知非因。三眼見眾生不似父母明知非因。四眾生父母同於四無明知非因。先舉四無。次明父母同彼四無。下就設難。若言是因父母死時子不必死明知非因。五有化生及濕生等明知父母非眾生因。六舉諸鳥得身各異明知非因。
第三謗無因果之中有三複次。一現見世人行善有苦造惡得樂明無果報。二謬引聖說。有人修善墮墜三塗。有人行惡上生人天。明無果報。三舉聖人所說不定證無果報。
第四謗無聖人之中有九複次。一有煩惱時道不能壞。無煩惱時道則無用。明無聖人。先總說無。何以故下破有成無。于中先明有煩惱時道不能破。后明無時道無所用。下牒結無。
二人不齋得明知無道。于中三句。一明十二因緣齋等。二八正下徴道同之。三而今下以不齊得證成無道。此是第二。
三聖人猶有共凡夫法證無聖道。謂飲食等。
四以聖人猶有煩惱業苦不盡明無聖人。于中先明聖有煩惱聖人受樂明有貪也亦罵辱等明有瞋也。復有嫉妒及憍慢等受于苦樂明聖有苦。作善惡等明聖有業。是因緣下結無聖人。若有道下難無聖道。
五道性多憐不應待人修習方得。待修方得明無聖道。于中有五。一明聖人法多憐愍。二何故下明憐由道。三若道性憐下徴破須修。四如其無下難道非憐。五結無聖道。此是第五。
六不同四大令人齊得明無聖道。于中初明四大齋等。若有聖下徴道同大。然今已下不同證無。
七就涅槃一異徴無。文別有六。一就一設難若諸聖人有一涅槃當知無聖正徴令無。何以下釋。常法無得無可取捨故無聖人。二就多設難。若諸聖人涅槃多者道則無常正徴顯過。何以下釋可數法故。三重就一設難。涅槃若一一人得時應一切得。四重就多設難。涅槃若多則是有邊云
【現代漢語翻譯】 現代漢語譯本 第四種謗法是認為『聖人之中沒有聖人』，其中有九個方面。第一，有煩惱的時候，道不能破除煩惱；沒有煩惱的時候，道就沒有用處。這表明沒有聖人。先總的說沒有聖人，然後用『何以故』來破斥『有』，從而成立『無』。其中先說明有煩惱的時候，道不能破除煩惱；后說明沒有煩惱的時候，道沒有用處。最後總結沒有聖人。 第二，有人不持齋戒卻能明白事理，這說明沒有道。其中有三句話。第一句說明十二因緣、齋戒等等。第二句用『八正道』來質問道與這些相同。第三句用『現在不持齋戒卻能明白事理』來證明沒有道。這是第二種謗法。 第三，聖人還有和凡夫一樣的行為，這證明沒有聖道，比如飲食等。 第四，因為聖人還有煩惱、業和苦沒有斷盡，所以認為沒有聖人。其中先說明聖人有煩惱，聖人感受快樂說明還有貪慾，聖人被謾罵侮辱說明還有嗔恨。還有嫉妒和驕慢等，感受苦樂說明聖人還有苦。造作善惡等說明聖人還有業。『是因緣』下總結沒有聖人。『若有道』下反駁沒有聖道。 第五，道的本性是慈悲憐憫，不應該等待人們修行才能獲得。等待修行才能獲得，這表明沒有聖道。其中有五個方面。第一，說明聖人的法是慈悲憐憫。第二，『何故』下說明慈悲憐憫源於道。第三，『若道性憐』下質問並反駁需要修行才能獲得。第四，『如其無』下反駁道不是慈悲憐憫。第五，總結沒有聖道。這是第五種謗法。 第六，道不同於四大，不能讓人輕易獲得，這表明沒有聖道。其中先說明四大、齋戒等。『若有聖』下質問道與四大相同。『然今已下』用不同來證明沒有聖道。 第七，就涅槃的一和異來質問沒有聖道。文中有六個方面。第一，就『一』來設難，如果諸聖人只有一個涅槃，那麼應當知道沒有聖人。『何以』下解釋。因為常法沒有獲得，無可取捨，所以沒有聖人。第二，就『多』來設難。如果諸聖人的涅槃是多個，那麼道就是無常的，直接指出過失。『何以』下解釋，因為是可以計數的法。第三，就『一』來設難。涅槃如果是一個，那麼一個人得到的時候，應該一切人都得到。第四，就『多』來設難。涅槃如果是多個，那麼就是有邊際的。
【English Translation】 English version The fourth slander is the assertion that 'among the saints, there are no saints,' which has nine aspects. First, when there are afflictions (煩惱, fánnǎo), the path (道, dào) cannot destroy them; when there are no afflictions, the path is useless. This indicates that there are no saints. First, it generally states that there are no saints, and then it refutes the existence of 'being' to establish 'non-being' using 'Why is it so?' Among these, it first explains that when there are afflictions, the path cannot destroy them; then it explains that when there are no afflictions, the path is useless. Finally, it concludes that there are no saints. Second, someone who does not observe the precepts (齋, zhāi) can still understand things clearly, which indicates that there is no path. This has three sentences. The first sentence explains the twelve links of dependent origination (十二因緣, shí'èr yīnyuán), precepts, etc. The second sentence uses the 'Eightfold Path' (八正道, bāzhèngdào) to question whether the path is the same as these. The third sentence uses 'now, without observing the precepts, one can still understand things clearly' to prove that there is no path. This is the second slander. Third, saints still have behaviors like ordinary people, which proves that there is no holy path, such as eating and drinking. Fourth, because saints still have afflictions, karma (業, yè), and suffering (苦, kǔ) that have not been completely eradicated, it is argued that there are no saints. Among these, it first explains that saints have afflictions, and saints experiencing pleasure indicates that they still have greed (貪, tān); saints being scolded and insulted indicates that they still have anger (瞋, chēn). Furthermore, having jealousy and arrogance, experiencing pleasure and pain indicates that saints still have suffering. Creating good and evil indicates that saints still have karma. 'This is the cause' concludes that there are no saints. 'If there is a path' refutes the absence of a holy path. Fifth, the nature of the path is compassion (憐憫, liánmǐn), and it should not wait for people to cultivate to obtain it. Waiting for cultivation to obtain it indicates that there is no holy path. This has five aspects. First, it explains that the law of saints is compassion. Second, 'Why' explains that compassion originates from the path. Third, 'If the path is compassionate' questions and refutes the need for cultivation to obtain it. Fourth, 'If it is not' refutes that the path is not compassionate. Fifth, it concludes that there is no holy path. This is the fifth slander. Sixth, the path is different from the four great elements (四大, sìdà), and it cannot be easily obtained, which indicates that there is no holy path. Among these, it first explains the four great elements, precepts, etc. 'If there are saints' questions whether the path is the same as the four great elements. 'Now, from here on' uses the difference to prove that there is no holy path. Seventh, questioning the oneness and difference of Nirvana (涅槃, nièpán) to argue that there is no holy path. There are six aspects in the text. First, posing a difficulty based on 'one': if all saints have only one Nirvana, then it should be known that there are no saints. 'Why' explains. Because the constant law has not been obtained, and there is nothing to take or discard, therefore there are no saints. Second, posing a difficulty based on 'many': if the Nirvana of all saints is many, then the path is impermanent, directly pointing out the fault. 'Why' explains, because it is a countable law. Third, posing a difficulty based on 'one': if Nirvana is one, then when one person obtains it, everyone should obtain it. Fourth, posing a difficulty based on 'many': if Nirvana is many, then it is finite.
何名常。第五雙就一多設難。若涅槃一解脫是多如蓋是一牙。舌是多是義不然雙牒以非。何故下釋。隨一一人所得各異非一切得則是有邊。邊則無常云何得名為涅槃乎。涅槃若無誰為聖人。六是故下結無聖人。此是第七。
八道不假緣應一切得不一切得明無聖道。于中初明道非緣得。何故一切不作聖人約法徴人。若一切下以不齊得結無聖道。
九難破道因成無聖道。于中先舉二種道因。謂聞及思。修即是道故不舉修。下就設難。先難有因。此二因緣若有因生所從因緣復從誰生。如是展轉有無窮過。下難無因。若此二事不從因生一切眾生何故不得。
前略次廣。下總結之。若有深見無因無果能斷信等正結斷善。下辯其相。非愚非天非三惡趣破僧亦爾類以顯之。
前八問答明其斷善。下一問答明其生善。迦葉先問何時當生。下佛答中初對前問正明生時。或初入獄怖畏時生。或出地獄罪盡時生。善有三下彰彼善根得生所由。由過去善所生當果不斷故生。先舉三善。次列三名。過去善因雖覆滅盡果報未就是故不名斷過去果彰所不斷。由此不斷當善得生。斷三世因名斷善者舉其所斷顯所不斷。義如上釋。斷其過去生現之義名斷過因。現不起故不能生后名斷現因。后不生故復不生后名斷來因。唯斷此因不
【現代漢語翻譯】 現代漢語譯本： 『何名常？』（什麼叫做『常』？） 第五雙就『一』『多』設難。（第五組辯論是關於『一』和『多』的難題。） 若涅槃『一』解脫是『多』，如蓋是『一』牙是『多』。（如果說涅槃是『一』，而解脫是『多』，就像傘蓋是『一』，牙齒是『多』一樣。） 舌是『多』是義不然，雙牒以非。（舌頭是『多』的說法是不對的，因為『一』和『多』是相對而言的。） 何故下釋。（為什麼呢？下面解釋。） 隨一一人所得各異，非一切得則是有邊。（因為每個人所證得的境界各不相同，不是所有人都能證得，所以是有侷限的。） 邊則無常，云何得名為涅槃乎？（有侷限就是無常，怎麼能稱之為涅槃呢？） 涅槃若無，誰為聖人？（如果涅槃不存在，誰又是聖人呢？） 六是故下結無聖人。（因此，下面總結說沒有聖人。） 此是第七。（這是第七個問題。） 八道不假緣應一切得，不一切得明無聖道。（第八個問題是，如果道不需要因緣就能證得，那麼所有人應該都能證得；如果不是所有人都能證得，那就說明沒有聖道。） 于中初明道非緣得。（首先說明道不是通過因緣獲得的。） 何故一切不作聖人約法徴人。（為什麼不是所有人都成為聖人呢？這是從法的角度來質疑人。） 若一切下以不齊得結無聖道。（如果不是所有人都能證得，那就得出結論說沒有聖道。） 九難破道因成無聖道。（第九個問題是，通過駁斥道的因，來證明沒有聖道。） 于中先舉二種道因，謂聞及思。（首先提出兩種道的因，即聽聞和思考。） 修即是道故不舉修。（修行本身就是道，所以不提修行。） 下就設難。（下面就開始提出難題。） 先難有因。（首先駁斥有因的說法。） 此二因緣若有因生，所從因緣復從誰生？（如果這兩種因緣是由其他因緣產生的，那麼這些因緣又從何而來？） 如是展轉有無窮過。（這樣循環下去，就會陷入無窮的過失。） 下難無因。（下面駁斥無因的說法。） 若此二事不從因生，一切眾生何故不得？（如果這兩種事情不是由因產生的，那麼為什麼不是所有眾生都能獲得呢？） 前略次廣。（前面是簡略的，後面是詳細的。） 下總結之。（下面總結。） 若有深見無因無果，能斷信等正結斷善。（如果有人堅持認為沒有因果，就會斷滅信心等正確的觀念，從而斷滅善根。） 下辯其相。（下面辨析其表現。） 非愚非天非三惡趣破僧亦爾類以顯之。（不是愚癡的人，不是天人，不是三惡趣的眾生，破和合僧的人也是如此，用類似的情況來顯明。） 前八問答明其斷善。（前面的八個問答說明了斷滅善根的情況。） 下一問答明其生善。（下面一個問答說明了善根產生的情況。） 迦葉先問何時當生。（迦葉（Kasyapa，佛陀的弟子）首先問什麼時候會產生善根。） 下佛答中初對前問正明生時。（下面佛陀的回答中，首先針對前面的問題，正面說明產生的時間。） 或初入獄怖畏時生，或出地獄罪盡時生。（或者剛入地獄感到恐懼的時候產生，或者離開地獄罪業消盡的時候產生。） 善有三下彰彼善根得生所由。（善有三種，下面闡明這些善根得以產生的原因。） 由過去善所生當果不斷故生。（由於過去善業所產生的未來果報沒有斷滅，所以會產生善根。） 先舉三善。（首先提出三種善。） 次列三名。（然後列出三種名稱。） 過去善因雖覆滅盡，果報未就是故不名斷過去果彰所不斷。（過去善業的因雖然已經滅盡，但果報還沒有成熟，所以不能說是斷滅了過去的果報，這表明了沒有斷滅的部分。） 由此不斷當善得生。（由於這種沒有斷滅，未來的善業才能產生。） 斷三世因名斷善者，舉其所斷顯所不斷。（所謂斷滅三世的因，是指斷滅了應該斷滅的部分，從而顯明沒有斷滅的部分。） 義如上釋。（含義如上面解釋。） 斷其過去生現之義名斷過因。（斷滅過去產生現在的因，叫做斷滅過去的因。） 現不起故不能生后名斷現因。（現在不起作用，所以不能產生未來，叫做斷滅現在的因。） 后不生故復不生后名斷來因。（未來不產生，所以也不會產生未來的未來，叫做斷滅未來的因。） 唯斷此因不。（僅僅是斷滅這些因嗎？）
【English Translation】 English version: 『What is called 『permanent』?』 The fifth pair poses difficulties regarding 『one』 and 『many.』 If Nirvana is 『one』 and liberation is 『many,』 like a cover is 『one』 and teeth are 『many.』 The tongue being 『many』 is not correct; it is refuted by the duality. Why is this? The following explains. Each person attains differently; if not all attain, then it is limited. If it is limited, then it is impermanent. How can it be called Nirvana? If there is no Nirvana, who are the sages? Six, therefore, the following concludes that there are no sages. This is the seventh. Eight, the path does not rely on conditions; everyone should attain it. If not everyone attains it, it shows there is no noble path. Initially, it clarifies that the path is not attained through conditions. Why do not all become sages? This questions people based on the Dharma. If not all attain it, it concludes that there is no noble path. Nine, refuting the cause of the path establishes that there is no noble path. First, it presents two causes of the path: hearing and thinking. Practice is the path, so it is not mentioned. The following poses difficulties. First, it challenges the existence of a cause. If these two causes arise from a cause, from whom do those causes arise? Thus, there is an infinite fault in this endless cycle. The following challenges the absence of a cause. If these two things do not arise from a cause, why do not all beings attain them? The preceding is brief, the following is extensive. The following summarizes it. If there is a deep view that there is no cause and no effect, it can sever faith and other correct bonds, severing goodness. The following discusses its characteristics. Not the foolish, not the heavenly beings, not the three evil realms, and also the breaking of the Sangha; it illustrates this by analogy. The preceding eight questions and answers clarify the severing of goodness. The following one question and answer clarifies the arising of goodness. Kasyapa (Kasyapa, a disciple of the Buddha) first asks when it will arise. In the Buddha's answer below, it directly clarifies the time of arising in response to the previous question. It arises either when first entering prison in fear, or when leaving hell after the exhaustion of sins. Goodness has three aspects; the following reveals the reasons for the arising of those roots of goodness. It arises because the future result produced by past goodness is not severed. First, it presents three good deeds. Then, it lists three names. Although the cause of past goodness is exhausted, the fruition has not yet matured, so it is not called severing the past result, thus revealing what is not severed. Because of this non-severance, future goodness can arise. The one who severs the causes of the three times is said to sever goodness, highlighting what is severed to reveal what is not severed. The meaning is as explained above. Severing the meaning of the past producing the present is called severing the past cause. Because the present does not arise, it cannot produce the future, which is called severing the present cause. Because the future does not arise, it does not produce the future again, which is called severing the future cause. Only severing these causes, not...?
斷過家當來之果。故善得生。
自下第三答上問中今欲問陰而我無智如是甚深唯佛境界下明如來善知諸陰以答其問。此是如來隨自意語不與他共。是故迦葉乃至精進菩薩不知。唯佛境界。辨此何為。為彰如來智德淵深所知獨絕。令彼闡提于佛義法仰推成信。文中有二。一明佛能知佛性五陰。二我終不與世間凈下明佛能知法相五陰。知佛性陰為化闡提令生信解。知法相陰為化闡提令修治行。佛性陰中要唯有三。一不善五陰。二善五陰。三佛果五陰。細分有七。始從常沒乃至第七水陸俱行。法相陰中粗分有二。一凡。二聖。細分有四。一知染果。二知染因。三知凈果。四知凈因。具知此等名知諸陰佛性陰中文別有六。一約四答辨性體狀。二約三語彰性分齊。三約一語明性周盡。四約七語明說性意。五重約如來隨自意語明性淵深。唯佛獨知餘人不測去人取謗。六約虛空辨性同異遣人耶執。此六段中初二一對為化闡提令生信解。于中初段廣就四答辨性體狀化令生解。後段明性唯佛獨知乃至十住菩薩不了。令彼闡提自捨己執仰推成信。次二一對為化闡提令起愿求。于中初段明陰界入攝性周盡示其求處。後段明佛說性之意為令闡提知佛說意舍過趣求。后二一對為化闡提令離邪過。于中初段重約如來隨自意語明其佛性唯佛獨知
【現代漢語翻譯】 現代漢語譯本：斷絕了家當而獲得的果報，所以能夠善於獲得出生。
下面第三部分回答上面的提問，現在想要問關於五陰的問題，而我沒有智慧，如此甚深的問題只有佛的境界才能瞭解。下面說明如來善於瞭解諸陰，以此來回答他的提問。這是如來隨自己意願所說的話，不與他人共同。因此，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）乃至精進的菩薩都不能瞭解，只有佛的境界才能瞭解。辨明這些有什麼用呢？是爲了彰顯如來的智慧和功德淵深，所知獨一無二，讓那些闡提（Icchantika，斷善根的人）對於佛的義理和佛法仰慕推崇，從而成就信心。文中有兩部分。一是說明佛能夠了解佛性的五陰，二是我終究不與世間清凈...下面說明佛能夠了解法相的五陰。瞭解佛性的五陰是爲了教化闡提，使他們生起信心和理解。了解法相的五陰是爲了教化闡提，使他們修習和治理行為。佛性的五陰中，重要的只有三種。一是不善的五陰，二是善良的五陰，三是佛果的五陰。細分有七種，從常沒開始，直到第七種水陸俱行。法相的五陰中，粗略地分為兩種：一是凡夫，二是聖人。細分有四種：一是瞭解染污的果報，二是瞭解染污的原因，三是瞭解清凈的果報，四是瞭解清凈的原因。完全瞭解這些，才叫做了解諸陰。佛性的五陰中，文句的分別有六種。一是通過四種回答來辨別自性的體狀，二是通過三種語言來彰顯自性的分際，三是通過一種語言來表明自性的周遍和窮盡，四是通過七種語言來說明說自性的意義，五是再次通過如來隨自己意願所說的話來表明自性的淵深，只有佛才能獨自了解，其他人無法測度，從而避免人們產生誹謗，六是通過虛空來辨別自性的同異，從而遣除人們的邪見。這六段中，前兩段一對是爲了教化闡提，使他們生起信心和理解。其中，第一段廣泛地通過四種回答來辨別自性的體狀，教化他們生起理解。后一段說明自性只有佛才能獨自了解，乃至十住菩薩都不能瞭解，讓那些闡提捨棄自己的執著，仰慕推崇，從而成就信心。其次兩段一對是爲了教化闡提，使他們生起願望和追求。其中，第一段說明五陰、十二入、十八界包含自性，周遍窮盡，指示他們追求的地方。后一段說明佛說自性的意義是爲了讓闡提了解佛說法的意圖，捨棄過失，趨向追求。最後兩段一對是爲了教化闡提，使他們遠離邪見和過失。其中，第一段再次通過如來隨自己意願所說的話來表明佛性只有佛才能瞭解
【English Translation】 English version: The fruit that comes from severing family possessions, therefore, one can skillfully attain birth.
Below, the third part answers the previous question. Now, wanting to ask about the Skandhas (five aggregates), but I have no wisdom. Such profound questions can only be understood by the realm of the Buddha. Below explains that the Tathagata (如來，another name for Buddha) is skilled in understanding the Skandhas, using this to answer his question. These are words spoken by the Tathagata according to his own will, not shared with others. Therefore, Kāśyapa (迦葉，one of the ten great disciples of the Buddha, known for his ascetic practices) and even diligent Bodhisattvas (菩薩，enlightenment being) cannot understand; only the realm of the Buddha can understand. What is the use of clarifying these? It is to highlight the Tathagata's wisdom and virtues as profound, and his knowledge as unique, so that those Icchantikas (闡提，those who have severed their roots of goodness) will admire and revere the Buddha's teachings and Dharma (佛法，Buddha's teaching), thereby achieving faith. There are two parts in the text. One is to explain that the Buddha can understand the Skandhas of Buddha-nature, and the other is 'I will never be with the pure world...' Below explains that the Buddha can understand the Skandhas of Dharma-nature. Understanding the Skandhas of Buddha-nature is to teach and transform Icchantikas, so that they generate faith and understanding. Understanding the Skandhas of Dharma-nature is to teach and transform Icchantikas, so that they cultivate and govern their actions. Among the Skandhas of Buddha-nature, there are only three important ones. One is the unwholesome Skandhas, the second is the wholesome Skandhas, and the third is the Skandhas of Buddha-fruit. Subdivided, there are seven types, starting from constant immersion until the seventh, which is both land and water. Among the Skandhas of Dharma-nature, there are roughly two types: one is ordinary beings, and the other is sages. Subdivided, there are four types: one is understanding the defiled results, the second is understanding the defiled causes, the third is understanding the pure results, and the fourth is understanding the pure causes. Fully understanding these is called understanding the Skandhas. Among the Skandhas of Buddha-nature, there are six distinctions in the sentences. One is to distinguish the nature and characteristics through four answers, the second is to highlight the boundaries of the nature through three languages, the third is to indicate the pervasiveness and exhaustiveness of the nature through one language, the fourth is to explain the meaning of speaking about the nature through seven languages, the fifth is to once again indicate the profundity of the nature through the Tathagata's words according to his own will, only the Buddha can understand alone, others cannot fathom, thereby avoiding people from generating slander, and the sixth is to distinguish the similarities and differences of the nature through space, thereby dispelling people's wrong views. Among these six paragraphs, the first two are a pair to teach and transform Icchantikas, so that they generate faith and understanding. Among them, the first paragraph extensively distinguishes the nature and characteristics through four answers, teaching them to generate understanding. The latter paragraph explains that only the Buddha can understand the nature alone, and even Bodhisattvas of the Ten Dwellings cannot understand, allowing those Icchantikas to abandon their attachments, admire and revere, thereby achieving faith. The next two paragraphs are a pair to teach and transform Icchantikas, so that they generate aspirations and pursuits. Among them, the first paragraph explains that the Skandhas, the Twelve Entrances, and the Eighteen Realms contain the nature, pervasive and exhaustive, indicating the place for them to pursue. The latter paragraph explains that the meaning of the Buddha speaking about the nature is to allow Icchantikas to understand the Buddha's intention in teaching the Dharma, abandon faults, and move towards pursuit. The last two paragraphs are a pair to teach and transform Icchantikas, so that they stay away from wrong views and faults. Among them, the first paragraph once again indicates that only the Buddha can understand the Buddha-nature through the Tathagata's words according to his own will.
餘人不測誠勸舍謗。故下文中明說定有及與定無悉皆名為謗佛法僧令人舍遠。後段約空辨性同異令舍邪解。
就初段中先問后答。問中迦葉乘前所明斷善根義。即就其人以問佛性。令斷善人於己身性生信解故。于中有二。一就時徴問。性為過去未來現在。二如來亦說佛性六下就人徴問。問一闡提佛性有無。此佛別答。宣審記知。前中初言若斷三因名斷善根牒佛前言。斷善根人即有佛性牒佛上語。下就徴問。如是佛性為過為現為是未來為遍三世進退審定。下就設難。若過徴前。云何名常以理徴責。謝往之法何得稱常。佛性亦常當知非過以理驗非。以理測尋未敢專決是以言亦。若未牒前。云何名常以理徴責。現無當有何得名常。何故已下遮佛無常成非未來。如來若說性是無常故在未來。無常不定何故佛說一切眾生必定當得此反徴也。若必定得云何言斷順以難之。定得之法體即常住。云何說言闡提現斷令在未來。但令未來即是現斷故為此徴。若現牒前。復云何常以理徴責。現起之法本無今有已有還無故不名常。何故已下遮佛無常成非現在。若言無常遷轉不定何故復言常而可見。
上來第一就時徴問。自下第二就人徴問難彼闡提有無之義。于中先舉如來所說六種佛性。若斷善下就人設難。前中如來說性有六牒佛上
【現代漢語翻譯】 現代漢語譯本： 他人無法揣測，真心勸誡人們捨棄誹謗。因此下文明確說明，無論是斷定『有』還是斷定『無』，都稱為誹謗佛法僧，應使人遠離。後半部分通過對『空』的辨析，來區分『性』的同異，使人捨棄邪見。
在第一段中，先提問后回答。提問中，迦葉尊者承接前面所說的斷善根的含義，就斷善根之人提問佛性，使斷善根的人對自己身中的佛性產生信心和理解。其中有兩點：一是就時間提問，佛性是過去、未來還是現在？二是如來也說了佛性，下面就人提問，一闡提（icchantika，斷絕善根的人）是否有佛性？佛陀對此特別回答，詳細審察並告知。前面說『如果斷了三因，就叫做斷善根』，這是重述佛陀之前的話。『斷善根的人即有佛性』，這是重述佛陀之前所說。下面就開始提問，『這樣的佛性是過去、現在還是未來？』這樣反覆審定。下面就開始設難，如果是過去，就向前追問，『為什麼叫做常？』這是用道理來責問，已經過去的事物怎麼能稱為常？佛性是常，應當知道不是過去，用道理來驗證否定，用道理來推測尋找，不敢專斷決定，所以說『也』。如果是未來，重述之前的問題，『為什麼叫做常？』這是用道理來責問，現在沒有將來才有的事物，怎麼能稱為常？』為什麼下面要遮止佛陀所說的無常，從而證明不是未來？如果如來說佛性是無常，所以在未來。無常不定，為什麼佛陀又說一切眾生必定能夠得到？這是反過來追問。如果必定能夠得到，那麼它的本體就是常住的。為什麼又說一闡提現在斷了善根，使其在未來才能得到？僅僅使其在未來得到，就是現在斷了善根，所以才這樣提問。如果是現在，重述之前的問題，『又為什麼是常？』這是用道理來責問，現在生起的事物，本來沒有現在有，已經有了還會消失，所以不叫做常。為什麼下面要遮止佛陀所說的無常，從而證明不是現在？如果說是無常，遷轉不定，為什麼又說常而且可以看見？
上面第一部分是就時間提問。下面第二部分是就人提問，質疑一闡提有無佛性的說法。其中先列舉如來說的六種佛性。『如果斷了善根』，下面就人設難。前面如來說性有六種，這是重述佛陀之前所說。
【English Translation】 English version: Others cannot fathom, sincerely advising people to abandon slander. Therefore, the following text explicitly states that whether asserting 'existence' or asserting 'non-existence,' both are called slandering the Buddha, Dharma, and Sangha, and should be kept far away from. The latter part distinguishes the similarities and differences of 'nature' through the analysis of 'emptiness,' causing people to abandon wrong views.
In the first section, there is first a question and then an answer. In the question, Kashyapa continues the meaning of severing good roots as previously explained, and asks about Buddha-nature in relation to those who have severed good roots, so that those who have severed good roots may generate faith and understanding in their own nature. There are two points in this: first, questioning in terms of time, is Buddha-nature past, future, or present? Second, the Tathagata also spoke of Buddha-nature, and below, questioning in terms of people, does an icchantika (one who has severed their roots of goodness) have Buddha-nature? The Buddha answers this specifically, examining and informing in detail. Earlier, it was said, 'If one severs the three causes, it is called severing good roots,' which is a restatement of the Buddha's previous words. 'Those who have severed good roots have Buddha-nature,' which is a restatement of the Buddha's previous words. Below, the questioning begins, 'Is such Buddha-nature past, present, or future?' Thus, repeatedly examining and determining. Below, a difficulty is posed, if it is past, then questioning forward, 'Why is it called constant?' This is questioning with reason, how can something that has passed be called constant? Buddha-nature is constant, it should be known that it is not past, verifying the negation with reason, speculating and searching with reason, not daring to make a decisive decision, therefore saying 'also.' If it is future, restating the previous question, 'Why is it called constant?' This is questioning with reason, how can something that does not exist now but will exist in the future be called constant?' Why below is the Buddha's impermanence prevented, thereby proving that it is not future? If the Tathagata says that Buddha-nature is impermanent, then it is in the future. Impermanence is uncertain, why does the Buddha also say that all sentient beings will certainly be able to attain it? This is questioning back. If one will certainly be able to attain it, then its essence is permanent. Why is it said that an icchantika has now severed their good roots, causing them to only be able to attain it in the future? Merely causing them to attain it in the future is severing their good roots now, therefore this question is asked. If it is present, restating the previous question, 'Then why is it constant?' This is questioning with reason, things that arise now, originally did not exist but now exist, and will disappear after they exist, therefore they are not called constant. Why below is the Buddha's impermanence prevented, thereby proving that it is not present? If it is said to be impermanent, changing and uncertain, why is it also said to be constant and visible?
Above, the first part is questioning in terms of time. Below, the second part is questioning in terms of people, questioning the statement of whether an icchantika has Buddha-nature or not. Among them, first listing the six kinds of Buddha-nature spoken of by the Tathagata. 'If one severs good roots,' below, posing a difficulty in terms of people. Earlier, the Tathagata said that there are six kinds of nature, which is a restatement of the Buddha's previous words.
言。佛前第七功德之中說斯六種故今牒之。下列其名。名如上釋。此明因性故隱我樂。義如上解。下文具就五種六種七種佛性明闡提人有無之義。今但舉六。言略故爾。就人難中若斷善根有佛性者不名斷善執有徴無。若無佛性云何復言一切皆有執無徴有。若言佛性亦有亦斷云何說常雙牒以徴。有而可斷便同有為云何說常。
下佛答之。先立四答。后就辨性。明四答中先舉。次列下辨其相。定中初問次辨后結。辨中五句前二世俗因果法定。后三出世因果法定。分別答中初問次辨。于中且就四諦辨之。是名下結。隨問答中初問次辨。四句兩對。一說無常。二隨問以答。三說法燒。四隨問以答。一門略而不辨。十力已下就前四答以辨佛性。文別有四。第一就其分別答門明性體狀。二就置答破離偏著。三迦葉白雲何名因亦過去下重顯向前分別中義。四眾生佛性非有無下。重顯向前置答中義。就初段中要分為二。一就如來後身佛性以答前問二就九住已還佛性收答前問。細分有四。一就如來後身佛性明闡提人有無之義答上后問。二如來佛性非過去下就彼如來後身佛性明是三世非三世義答上初問。三九住下明九地下所有佛性有是三世非三世義答上初問。乘前便故先以論之。四是五種下就九地下所有佛性明闡提人有無之義答上后
【現代漢語翻譯】 現代漢語譯本：
這段話是說，在佛陀面前所說的第七種功德中提到了這六種（指六種功德，具體內容見前文），所以現在再次提及。下面列出它們的名字，名字的解釋如上文所述。這裡說明的是因的性質，所以隱藏了『我』和『樂』（通常與『常』和『凈』並列，構成四德），意義如上文解釋。下文將詳細地就五種、六種、七種佛性來闡明一闡提（Icchantika，斷善根者）之人有無佛性的意義。現在只舉六種，是因為文辭簡略的緣故。就針對人的詰難中，如果斷了善根的人有佛性，就不能稱為斷了善根，這是執著于『有』而提出的質疑。如果沒有佛性，又怎麼說一切眾生都有佛性呢？這是執著于『無』而提出的質疑。如果說佛性既有也有斷，又怎麼說是常呢？雙重地提出質疑。如果有而可以斷，就等同於有為法（Saṃskṛta，因緣和合而生的事物），又怎麼說是常呢？
下面是佛陀的回答。首先提出四種回答，然後就佛性進行辨析。在闡明四種回答中，先舉出，然後列出，下面辨析其相。在確定（佛性）中，先提問，然後辨析，最後總結。在辨析中，五句話，前兩句是世俗的因果法則，后三句是出世間的因果法則。在分別回答中，先提問，然後辨析。其中且就四諦（catvāri āryasatyāni，苦、集、滅、道）進行辨析。『是名』下面是總結。在隨問回答中，先提問，然後辨析。四句話分為兩對。第一對是說無常，第二對是隨問題回答。第三對是說法燒（指煩惱如火燃燒），第四對是隨問題回答。有一門（指某種觀點）簡略而不辨析。十力（daśa bala，佛陀的十種力量）以下，就前面的四種回答來辨析佛性。文義上分為四個部分。第一部分就其分別回答之門來闡明佛性的體狀。第二部分就置答（指不直接回答，而是反問或用其他方式回答）來破除偏執。第三部分，迦葉（Kāśyapa，佛陀的弟子）問：『云何名因亦過去』，再次顯明向前分別中的意義。第四部分，『眾生佛性非有無』，再次顯明向前置答中的意義。就第一段中，要分為兩個部分。一是就如來後身佛性來回答前面的問題，二是就九住（指菩薩的九個住位）以下所具有的佛性來收攝回答前面的問題。細分有四個部分。一是就如來後身佛性來闡明一闡提之人有無佛性的意義，回答上面的后一個問題。二是『如來佛性非過去』，就彼如來後身佛性來闡明是三世（過去、現在、未來）非三世的意義，回答上面的第一個問題。三是『九住下』，闡明九地（指菩薩的九個修行階段）以下所有佛性有是三世非三世的意義，回答上面的第一個問題。承接前面的方便，先用論述的方式來說明。四是『是五種下』，就九地以下所有佛性來闡明一闡提之人有無佛性的意義，回答上面的后一個問題。
【English Translation】 English version:
This passage refers to the six kinds of merits mentioned in the seventh merit spoken before the Buddha (the specific content of the six merits can be found in the previous text), so they are mentioned again now. Below are their names, and the explanations of the names are as described above. This explains the nature of the cause, so it hides 'self' and 'joy' (usually juxtaposed with 'permanence' and 'purity', forming the four virtues), and the meaning is as explained above. The following text will elaborate in detail on the meaning of whether or not an Icchantika (one who has severed their roots of goodness) has Buddha-nature in terms of the five, six, and seven kinds of Buddha-nature. Now, only six are mentioned because the wording is concise. Regarding the challenge to people, if those who have severed their roots of goodness have Buddha-nature, then they cannot be called to have severed their roots of goodness, which is a question raised by clinging to 'existence'. If there is no Buddha-nature, how can it be said that all beings have Buddha-nature? This is a question raised by clinging to 'non-existence'. If it is said that Buddha-nature both exists and is severed, how can it be said to be constant? The question is raised doubly. If it exists and can be severed, it is equivalent to conditioned phenomena (Saṃskṛta, things born from the combination of causes and conditions), so how can it be said to be constant?
Below is the Buddha's answer. First, four answers are proposed, and then the Buddha-nature is analyzed. In clarifying the four answers, first, they are presented, then listed, and below, their characteristics are analyzed. In determining (Buddha-nature), first, a question is asked, then analyzed, and finally summarized. In the analysis, the five sentences, the first two sentences are the laws of cause and effect in the mundane world, and the last three sentences are the laws of cause and effect in the transcendental world. In the separate answers, first, a question is asked, then analyzed. Among them, the Four Noble Truths (catvāri āryasatyāni, suffering, accumulation, cessation, and the path) are analyzed. 'Is named' below is the summary. In the answers following the questions, first, a question is asked, then analyzed. The four sentences are divided into two pairs. The first pair is about impermanence, and the second pair answers the question. The third pair is about the burning of the Dharma (referring to afflictions burning like fire), and the fourth pair answers the question. One door (referring to a certain viewpoint) is brief and not analyzed. From the Ten Powers (daśa bala, the ten powers of the Buddha) onwards, the Buddha-nature is analyzed based on the previous four answers. In terms of meaning, it is divided into four parts. The first part clarifies the nature of Buddha-nature through the door of separate answers. The second part refutes attachments by placing answers (referring to not answering directly, but asking back or answering in other ways). The third part, Kāśyapa (Kāśyapa, the Buddha's disciple) asks: 'Why is it called a cause and also past', again revealing the meaning in the previous distinction. The fourth part, 'The Buddha-nature of sentient beings is neither existent nor non-existent', again reveals the meaning in the previous placement of answers. In the first paragraph, it should be divided into two parts. One is to answer the previous question based on the Buddha-nature of the Tathagata's subsequent body, and the other is to collect and answer the previous question based on the Buddha-nature possessed below the Nine Abodes (referring to the nine abodes of Bodhisattvas). There are four parts in detail. One is to clarify the meaning of whether or not an Icchantika has Buddha-nature based on the Buddha-nature of the Tathagata's subsequent body, answering the latter question above. The second is 'The Buddha-nature of the Tathagata is not past', to clarify the meaning of being the three times (past, present, and future) and not the three times based on the Buddha-nature of the Tathagata's subsequent body, answering the first question above. The third is 'Below the Nine Abodes', clarifying that all Buddha-nature below the Nine Grounds (referring to the nine stages of Bodhisattva practice) has the meaning of being the three times and not the three times, answering the first question above. Continuing the previous convenience, first use the method of discussion to explain. The fourth is 'Below the five kinds', to clarify the meaning of whether or not an Icchantika has Buddha-nature based on all Buddha-nature below the Nine Grounds, answering the latter question above.
問。
初中有三。一明如來佛性體狀。二明後身佛性體狀。三雙就前二明闡提人有無之義。初中十力四無畏等彰其性體。則有七事辨其性義。先舉次列。不還名常自在曰我。永安稱樂。無垢曰凈。離妄名真。不虛曰實。體順稱善。準后此中更應立一名曰全見。文略不辨。是名下結。第二段中亦應先出後身性體。然後辨義。體略不論。今唯辨義。後身有六標別舉數。十地學窮名曰後身。理性一味上下義齊。行性差殊前後不等。今論行性。十地劣佛故但說六。次列其名。常凈真實及善同前。我之與樂理實齊有。隨義隱顯。在因不說。何故如是。此如上釋。我是佛義在因不論。樂者是其涅槃之義。據相斷結名為涅槃因中亦有。樂隨涅槃亦通在因。故上文說菩薩涅槃有樂有凈。就實諸佛不生煩惱方名涅槃。樂隨涅槃唯在佛果。今從后義故不說樂。後身菩薩於己佛性十分見一故名少見。是名下結。第三段中如汝先問斷善根人有佛性者牒其問辭。亦有如來後身佛性明其有也。是二佛性障未來故得名為無彰其無義。定得名有釋成有義。無義已顯不勞更釋。是名下結。此初段竟第二段中文別有四。一局明如來果德佛性非是過去未來現在證實返望。由來無相知復約何宣說三世。故非過去未來現在。二局明後身已上佛性現在未來。經
【現代漢語翻譯】 現代漢語譯本 問： 最初的含義有三方面。一是闡明如來佛性的本體和狀態。二是闡明後身佛性的本體和狀態。三是結合前兩者闡明一闡提人（icchantika，斷善根者）有無佛性的意義。第一方面中，以十力（dasabala，佛的十種力量）、四無畏（catu-vaisaradyani，佛的四種無所畏懼）等來彰顯佛性的本體，並用七件事來辨別佛性的意義。先總提，再分列。不還（anagamin，不再返回欲界受生）名為常，自在名為我，永安稱為樂，無垢稱為凈，離妄名為真，不虛稱為實，體順稱為善。按照後面的內容，這裡應該再立一個名稱叫做全見，但文中省略了沒有辨析。『是名』以下是總結。第二段中，也應該先闡述後身佛性的本體，然後再辨別意義。本體部分省略不論，現在只辨別意義。後身有六個標誌，分別舉出並計數。十地（dasabhumi，菩薩修行的十個階段）學完就叫做後身。理性上是一樣的，上下沒有差別。行性（實踐的性質）上有差別，前後不一樣。現在討論行性。十地菩薩不如佛，所以只說六個。接下來列出它們的名稱。常、凈、真實以及善與前面相同。我與樂在理體上是同樣存在的，根據意義來隱藏或顯現，在因位（hetu，原因）上不說。為什麼這樣呢？這和上面的解釋一樣。我是佛的意義，在因位上不討論。樂是涅槃（nirvana，解脫）的意義，根據斷除煩惱的相狀，稱為涅槃，因位上也有。樂隨著涅槃，也貫通於因位。所以上面的文章說菩薩涅槃有樂有凈。就實際情況而言，諸佛不生煩惱才叫做涅槃。樂隨著涅槃，只在佛果（buddha-phala，成佛的果位）。現在從後面的意義出發，所以不說樂。後身菩薩對於自己的佛性，十分中只見到一分，所以叫做少見。『是名』以下是總結。第三段中，就像你先前問的斷善根人有沒有佛性一樣，這是重複你的問題。也有如來後身佛性，說明他們是有佛性的。這兩種佛性障礙了未來，所以可以稱為無，彰顯了沒有的意義。定得名有，解釋成就了有的意義。沒有的意義已經很明顯了，不需要再解釋了。『是名』以下是總結。這是第一段的結束。第二段中，從文義上可以分為四個部分。一是侷限於說明如來果德佛性，不是過去、未來、現在，證實並反駁了之前的觀點。本來就沒有相，又怎麼能宣說三世呢？所以不是過去、未來、現在。二是侷限於說明後身以上佛性是現在和未來。經
【English Translation】 English version Question: Initially, there are three aspects. First, to elucidate the substance and state of the Tathagata's (tathagata, one who has thus gone) Buddha-nature. Second, to elucidate the substance and state of the Subsequent Body's Buddha-nature. Third, combining the previous two, to clarify the meaning of whether icchantikas (icchantika, those who have severed their roots of goodness) have Buddha-nature or not. In the first aspect, the Ten Powers (dasabala, the ten powers of a Buddha), the Four Fearlessnesses (catu-vaisaradyani, the four kinds of fearlessness of a Buddha), etc., are used to manifest the substance of Buddha-nature, and seven matters are used to distinguish the meaning of Buddha-nature. First, a general statement is made, then a detailed list. Non-returning (anagamin, one who does not return to the desire realm) is called permanence, self-mastery is called self, eternal peace is called bliss, stainlessness is called purity, freedom from delusion is called truth, non-emptiness is called reality, and conformity to the essence is called goodness. According to the following content, another name should be established here called 'complete vision,' but the text omits it without analysis. 'Is named' below is the conclusion. In the second section, the substance of the Subsequent Body's Buddha-nature should also be explained first, and then the meaning should be distinguished. The substance part is omitted, and only the meaning is distinguished now. The Subsequent Body has six signs, which are listed and counted separately. Completing the study of the Ten Grounds (dasabhumi, the ten stages of a Bodhisattva's practice) is called the Subsequent Body. In terms of rational nature, it is the same, and there is no difference between above and below. In terms of the nature of practice, there are differences, and the front and back are not the same. Now we discuss the nature of practice. Bodhisattvas of the Ten Grounds are inferior to Buddhas, so only six are mentioned. Next, list their names. Permanence, purity, reality, and goodness are the same as before. Self and bliss exist equally in principle, and are hidden or revealed according to the meaning, and are not discussed in the causal stage (hetu, cause). Why is this so? This is the same as the explanation above. The meaning of self is the meaning of Buddha, which is not discussed in the causal stage. Bliss is the meaning of Nirvana (nirvana, liberation), and according to the appearance of cutting off afflictions, it is called Nirvana, which also exists in the causal stage. Bliss follows Nirvana and also permeates the causal stage. Therefore, the above text says that the Nirvana of Bodhisattvas has bliss and purity. In reality, only when Buddhas do not generate afflictions is it called Nirvana. Bliss follows Nirvana and only exists in the fruit of Buddhahood (buddha-phala, the fruit of becoming a Buddha). Now, from the later meaning, bliss is not mentioned. The Bodhisattva of the Subsequent Body only sees one part out of ten of his own Buddha-nature, so it is called 'little vision.' 'Is named' below is the conclusion. In the third section, just like you asked earlier whether icchantikas have Buddha-nature, this is repeating your question. There is also the Subsequent Body Buddha-nature of the Tathagata, indicating that they have Buddha-nature. These two kinds of Buddha-nature obstruct the future, so they can be called 'non-existent,' highlighting the meaning of non-existence. 'Definitely named existent' explains and achieves the meaning of existence. The meaning of non-existence is already obvious and does not need further explanation. 'Is named' below is the conclusion. This is the end of the first section. In the second section, from the meaning of the text, it can be divided into four parts. First, it is limited to explaining the Buddha-nature of the Tathagata's fruit virtue, which is not past, future, or present, confirming and refuting the previous views. Originally there was no form, so how can the three times be proclaimed? Therefore, it is not past, future, or present. Second, it is limited to explaining that the Buddha-nature above the Subsequent Body is present and future. Sutra
釋可知。三就佛佛性始終通論。地前名因。初地已上隨分克證通名為果。如來未得阿耨菩提佛性因故亦過等者地前佛性隨妄流轉故是過去未來現在。果則不爾有是三世非三世者初地已上不同地前一向三世故言不爾。十地已還是其三世漸次證故。至佛則非義如前解。四就後身菩薩佛性始終通論。亦解行前名為性因。地上名果。後身性因亦過去等。義如前釋。果亦如是同前因也。此第二竟。
第三段中三階論之。九地一階。六七八地為第二階。五地至初為第三階。就初階中九住有六標別舉數。次列其名。五種如前。言可見者先已聞知。不久眼見故曰可見。下就此性約時分別。地前名因。地上名果因是三世。果亦如是。第二階中八住至六佛性五事標別舉數。次列其名。真實凈善可見同前。略不說常。何故而然。此亦是其隱顯言耳。如上文說常者是其法身之義。佛及後身眼見佛性顯法成身。常隨法身故彼有之。九地菩薩雖未眼見聞見明瞭。知如來藏是己自體攝法成身。常隨法身彼亦有之。八地已還未得同彼故不說常。若爾何故得說善凈及與真實。解亦有以。依上文說凈是法義。法寶義寬。上下同依。凈隨法說故通不局。問曰若凈義通上下皆名凈者。如地經說前之七地行於染凈菩薩之道不名純凈。今此何故一向名凈。彼據
【現代漢語翻譯】 現代漢語譯本：解釋可知。三、就佛佛性始終通論。十地之前名為因，初地及以上隨分證得，統稱為果。如來未得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，佛性為因，故也是過去、未來、現在。果則不然，有的是三世，有的不是三世。初地及以上不同於十地之前，十地之前一向是三世，所以說不然。十地及以上還是其三世漸次證得，到了佛則不是三世，意義如前解釋。四、就後身菩薩佛性始終通論。也是修行之前名為性因，地上名為果。後身性因也是過去等，意義如前解釋。果也是如此，同前因。此第二部分結束。 第三段中，分三階論述。九地為一階，六、七、八地為第二階，五地至初地為第三階。就初階中，九住有六種標別，舉出數量，其次列出其名。五種如前。說『可見』，是因為先前已經聽聞知曉，不久就能親眼見到，所以說『可見』。下面就此佛性，約時間分別。十地之前名為因，地上名為果。因是三世，果也是如此。第二階中，八住至六住，佛性有五事標別，舉出數量，其次列出其名。真實、凈、善、可見同前，略去不說常。為什麼這樣呢？這也是隱顯之說。如上文所說，『常』是法身（Dharmakaya）的意義。佛及後身眼見佛性，顯法成身，常隨法身，所以他們有『常』。九地菩薩雖然沒有親眼見到，但聞見明瞭，知道如來藏（Tathagatagarbha）是自己自體，攝法成身，常隨法身，他們也有『常』。八地及以下未得同彼，所以不說『常』。如果這樣，為什麼能說善、凈及真實呢？解釋也有道理。依據上文所說，『凈』是法義，法寶意義寬廣，上下同依。凈隨法說，所以通達而不侷限。問：如果『凈』的意義通達，上下都可稱為『凈』，如《地經》所說，之前的七地行於染凈菩薩之道，不名為純凈，現在這裡為什麼一向名為『凈』？那是根據
【English Translation】 English version: Explanation is knowable. Three, a comprehensive discussion on the Buddha-nature from beginning to end, concerning Buddhas. Before the Tenth Ground (Bhumi), it is called 'cause' (hetu); from the First Ground onwards, partial realization is collectively called 'effect' (phala). When the Tathagata (如來) has not yet attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), the Buddha-nature is the cause, so it is also past, future, and present. The effect is not so; some are of the three times, and some are not. The First Ground and above are different from before the Tenth Ground, which is always of the three times, so it is said to be not so. The Tenth Ground and above are still gradually realizing the three times; when it comes to the Buddha, it is not of the three times, the meaning is as explained before. Four, a comprehensive discussion on the Buddha-nature from beginning to end, concerning Bodhisattvas in their subsequent bodies. Also, before practice, it is called the 'nature-cause'; on the grounds, it is called 'effect'. The nature-cause of the subsequent body is also past, etc., the meaning is as explained before. The effect is also the same, the same as the previous cause. This second part ends. In the third section, there is a discussion in three stages. The Ninth Ground is one stage; the Sixth, Seventh, and Eighth Grounds are the second stage; the Fifth Ground to the First Ground are the third stage. Regarding the first stage, the nine abodes have six kinds of distinguishing marks, listing the numbers, and then listing their names. The five kinds are as before. Saying 'visible' is because one has already heard and known, and will soon see with one's own eyes, so it is said to be 'visible'. Below, concerning this Buddha-nature, it is distinguished by time. Before the Tenth Ground, it is called 'cause'; on the grounds, it is called 'effect'. The cause is of the three times, and so is the effect. In the second stage, from the Eighth Abode to the Sixth, the Buddha-nature has five distinguishing marks, listing the numbers, and then listing their names. Truth, purity, goodness, and visibility are the same as before, omitting to say 'constant'. Why is this so? This is also a matter of hidden and manifest speech. As said in the above text, 'constant' is the meaning of the Dharmakaya (法身, Dharma Body). Buddhas and subsequent bodies see the Buddha-nature with their own eyes, manifesting the Dharma and forming the body, constantly following the Dharmakaya, so they have 'constancy'. Although Bodhisattvas of the Ninth Ground have not seen with their own eyes, they have heard and seen clearly, knowing that the Tathagatagarbha (如來藏, Womb of the Tathagata) is their own self-nature, encompassing the Dharma and forming the body, constantly following the Dharmakaya, so they also have 'constancy'. Those from the Eighth Ground and below have not attained the same as them, so they do not say 'constant'. If so, why can they say goodness, purity, and truth? The explanation also has reason. According to the above text, 'purity' is the meaning of the Dharma, the meaning of the Dharma Jewel is broad, and both above and below rely on it. Purity follows the Dharma, so it is universal and not limited. Question: If the meaning of 'purity' is universal, and both above and below can be called 'pure', as the Sutra on the Grounds says, the previous seven grounds practice the path of defiled and pure Bodhisattvas, and are not called purely pure, why is it called 'pure' here?
行修前之七地功用未息有凈不凈。今依此經凈是法義。法義該通。凈亦如之。真之與實是實諦義。實諦理通。真實隨之義無所局。善者是其聖道之義。五地已前波若未明順忍不極細慢猶在名善不善。六地已上波若深明細慢已盡故唯名善。今論八地至六地性。故雖無常而有凈善及與真實。下就此性約時分別。地前名因。地上名果。因是三世。果亦如之。義同前釋。第三階中五地至初佛性五事標別舉數。次列其名。凈及真實可見同前。善不善者。於此位中漸修聖道隨分離過故名為善。破有未窮細慢未盡故名不善。亦應宣說因是過去未來現在果亦如是。類前可知。略不具論。此第三竟。
自下第四就九地還所有佛性明闡提人有無之義。先牒前性。是五種者牒前兩種五種佛性。六種性者牒前九地六種佛性。後身六種此不須。牒前第二中已舉後身六種佛性明闡提人有無義竟。此何須牒。七種佛性亦不須牒當是翻者乘勢舉來不須所以。亦同曏者後身六種。下就所牒明闡提人有無之義。當得名有。略不說無。
上來第一就分別答明性體狀。自下第二就其置答破離取著。于中初先略就置答破定有無。迦葉言下問答重顯。迦葉先問。我聞不答乃名置答今者何緣答名置答。下佛為釋。我亦不說置而不答乃說置答。反其所聞。如
【現代漢語翻譯】 現代漢語譯本：在修行到達第七地之前，其功用尚未完全停止，因此既有清凈也有不清凈。現在根據這部經書，清凈是法義（Dharma，佛法的真義）的體現。法義是普遍貫通的，清凈也是如此。真和實是實諦（Satya，真實的諦理）的含義。實諦的道理是融會貫通的，真實也隨之而無所侷限。善是指聖道（Arya Marga，通往解脫的道路）的含義。五地之前的般若（Prajna，智慧）尚未明朗，順忍（Anuloma-ksanti，隨順真理的忍耐）尚未達到極致，細微的傲慢仍然存在，因此稱為善不善。六地以上，般若深刻明朗，細微的傲慢已經消除，所以只稱為善。現在討論的是八地到六地的性質，因此雖然是無常的，但具有清凈、善以及真實。下面就這種性質從時間上進行分別。地前稱為因，地上稱為果。因是過去、現在、未來三世，果也是如此。含義與前面的解釋相同。第三個階段中，從五地到最初的佛性，用五件事來標明區別，列舉數量，然後列出它們的名稱。清凈和真實可見與前面相同。善不善，在這個階段中，逐漸修習聖道，隨著逐漸遠離過失，因此稱為善。破除有（Bhava，存在）尚未窮盡，細微的傲慢尚未消除，因此稱為不善。也應該宣說因是過去、未來、現在，果也是如此。與前面類似可以得知，所以簡略而不詳細論述。第三部分結束。 從下面第四部分開始，就第九地還所有佛性來闡明闡提（Icchantika，斷善根者）之人有無佛性的含義。首先引用前面的佛性。『是五種者』引用前面兩種五種佛性。『六種性者』引用前面九地的六種佛性。『後身六種』這裡不需要引用。前面第二部分中已經舉出後身六種佛性，闡明闡提之人有無佛性的含義完畢。這裡為什麼需要引用？七種佛性也不需要引用，應該是翻譯者順勢舉出，不需要這樣做。也與前面所說後身六種一樣。下面就所引用的內容闡明闡提之人有無佛性的含義。『當得名有』，簡略而不說無。 上面第一部分就分別回答來闡明佛性的體狀。從下面第二部分開始，就其設定回答來破除離取執著。其中首先簡略地就設定回答來破除定有定無。迦葉（Kasyapa，佛陀的弟子）的言語下，問答再次顯現。迦葉先問：『我聽說不回答才稱為設定回答，現在為什麼回答也稱為設定回答？』下面佛陀（Buddha，覺悟者）為他解釋：『我也不說設定而不回答，而是說設定回答。』反駁他所聽到的。
【English Translation】 English version: Before reaching the seventh Bhumi (stage of Bodhisattva path), the function of previous practices has not completely ceased, so there is both purity and impurity. Now, according to this Sutra (Buddhist scripture), purity is the embodiment of Dharma (the true meaning of Buddhism). Dharma is universally connected, and so is purity. 'True' and 'real' are the meanings of Satya (ultimate truth). The principle of Satya is all-encompassing, and reality follows it without limitation. 'Good' refers to the meaning of Arya Marga (the Noble Eightfold Path). Before the fifth Bhumi, Prajna (wisdom) is not yet clear, Anuloma-ksanti (acceptance of truth) has not reached its peak, and subtle arrogance still exists, so it is called 'good and not good'. From the sixth Bhumi onwards, Prajna is deeply clear, and subtle arrogance has been eliminated, so it is only called 'good'. Now we are discussing the nature of the eighth to sixth Bhumis, so although it is impermanent, it has purity, goodness, and reality. Below, this nature is distinguished from the perspective of time. Before the Bhumi is called 'cause', and on the Bhumi is called 'effect'. Cause refers to the three times: past, present, and future, and so does effect. The meaning is the same as the previous explanation. In the third stage, from the fifth Bhumi to the initial Buddha-nature, five things are used to mark the differences, enumerate the quantities, and then list their names. Purity and reality are the same as before. 'Good and not good' means that in this stage, gradually cultivating the Noble Path, as one gradually moves away from faults, it is called 'good'. Breaking through Bhava (existence) has not been exhausted, and subtle arrogance has not been eliminated, so it is called 'not good'. It should also be declared that the cause is past, future, and present, and so is the effect. It can be known similarly to the previous, so it is briefly and not detailed discussed. This concludes the third part. Starting from the fourth part below, regarding the ninth Bhumi still possessing Buddha-nature, it clarifies the meaning of whether Icchantika (those who have severed their roots of goodness) have Buddha-nature or not. First, it quotes the previous Buddha-nature. 'The five kinds' quotes the previous two kinds of five Buddha-natures. 'The six kinds of nature' quotes the previous six kinds of Buddha-natures of the nine Bhumis. 'The six kinds of later bodies' do not need to be quoted here. In the second part above, the six kinds of Buddha-natures of later bodies have already been mentioned, and the meaning of whether Icchantika have Buddha-nature or not has been clarified. Why is it necessary to quote here? The seven kinds of Buddha-natures also do not need to be quoted, it should be that the translator brought it up in passing, which is not necessary. It is also the same as the previously mentioned six kinds of later bodies. Below, based on what is quoted, it clarifies the meaning of whether Icchantika have Buddha-nature or not. 'It should be named as having', briefly without saying 'not having'. The first part above clarifies the nature of Buddha-nature through separate answers. Starting from the second part below, it breaks through detachment and attachment through its setting answers. Among them, first, it briefly breaks through the definite existence and definite non-existence through setting answers. Under Kasyapa's (a disciple of the Buddha) words, the question and answer reappear. Kasyapa first asked: 'I heard that not answering is called setting an answer, why is answering now also called setting an answer?' Below, the Buddha (the Awakened One) explains to him: 'I also do not say setting without answering, but say setting an answer.' Refuting what he heard.
是置下正為辨釋。有二總舉。遮止莫著列其二名。謂遮取無莫聽著有。下釋如是無勞異解。以是下結。
自下第三重顯向前分別中義。于中有四。一顯前三世非三世義。二須陀斯陀斷少已下顯上闡提有無之義。三未來云何能生善下重顯後段。四若言五陰是佛性下重顯初段。就初段中迦葉先問。云何因是過現未來。果亦過去現在未來。亦非過去現在未來。佛答有二。一正對前問明因三世果通是非。二從一切無明已下辨出法體。前中初言五陰二種總以標舉。因果列名。此如上釋。地前名因。地上名果。下就此二約時分異。因是過去現在未來地前之性。果亦過去現在未來謂從初地乃至十地。亦非過去現在未來所謂佛果。並如上釋。
下出體中先法后喻。法中一切無明等結悉是佛性辨出向前三世因體。何以下釋。此雖煩惱佛性因故名為佛性。此初地上佛性家因名佛性因。從無明等得善五陰是名佛性辨出向前三世果體。從善五陰獲得菩提辨出向前非三世果。
喻中有二。一約血乳生出血乳。明不善陰生善五陰。是故我先說生佛性如雜血乳辨法同喻。是從不善生善陰故。佛於此經先明三乘。同性之中說生佛性。如雜血者已下約喻顯法。血者即是無明行等約喻以顯不善五陰。乳即善陰約喻以顯善五陰也。
【現代漢語翻譯】 現代漢語譯本： 這是爲了進一步辨析而提出的。總共有兩點需要概括說明：遮止執著和莫要聽信執著于有。下面解釋：像這樣，無需另外解釋。用『以是』來總結。
下面第三重詳細闡明前面分別中的含義。其中有四點：一、闡明前三世並非三世的含義；二、『須陀斯陀斷少已下』闡明上闡提（Icchantika，斷善根者）有無佛性的含義；三、『未來云何能生善下』再次闡明后一段；四、『若言五陰是佛性下』再次闡明初段。就初段中，迦葉（Kasyapa，佛陀的弟子）先問：『為什麼因是過去、現在、未來，果也是過去、現在、未來，又不是過去、現在、未來？』佛陀回答有二：一、正面針對前面的問題，說明因是三世，果貫通是與非；二、從『一切無明已下』辨別出法體。前面，先說五陰兩種，總括地標明，因果列出名稱。這如同上面的解釋：地前名為因，地上名為果。下面就這兩者，按照時間分異：因是過去、現在、未來，是地前之性；果也是過去、現在、未來，指從初地乃至十地；又不是過去、現在、未來，指佛果。這些都如上面的解釋。
下面闡述本體，先說法後用比喻。法中，一切無明（Avidya，無知）等煩惱都是佛性，辨別出前面三世的因體。『何以下釋』：這些雖然是煩惱，因為是佛性的因，所以名為佛性。這是初地上的佛性家因，名為佛性因。從無明等得到善五陰，這名為佛性，辨別出前面三世的果體。從善五陰獲得菩提（Bodhi，覺悟），辨別出前面非三世的果。
比喻中有二：一、用血和乳生出血和乳來比喻，說明不善的陰生出善的五陰。所以，我先前說生佛性，如同雜血乳，說明法和比喻相同，是因為從不善生出善陰的緣故。佛陀在這部經中，先說明三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），在同一種佛性中，說生佛性。『如雜血者已下』用比喻來顯明法。血，就是無明行等，用比喻來顯明不善的五陰。乳，就是善陰，用比喻來顯明善的五陰。
【English Translation】 English version: This is set forth precisely for the sake of explanation. There are two points to be summarized: to prevent attachment and to not listen to attachment to existence. The following explains: like this, there is no need for further explanation. It concludes with 'because of this'.
The following, the third layer, elaborates on the meaning of the previous distinctions. There are four points within this: 1. To clarify that the past, present, and future are not the meaning of the three times; 2. 'Sudas Das Tuoduan Shao Yixia' clarifies the meaning of whether or not Icchantika (those who have severed their roots of goodness) have Buddha-nature; 3. 'Future Yunhe Neng Sheng Shan Xia' re-clarifies the latter section; 4. 'Ruo Yan Wu Yin Shi Foxing Xia' re-clarifies the initial section. Regarding the initial section, Kasyapa (Buddha's disciple) first asks: 'Why is the cause past, present, and future, and the effect also past, present, and future, and also not past, present, and future?' The Buddha answers in two ways: 1. Directly addressing the previous question, explaining that the cause is the three times, and the effect encompasses both affirmation and negation; 2. From 'everything from ignorance onwards' distinguishing the essence of the Dharma. Previously, the two types of the five skandhas (Panca-skandha) are mentioned, generally indicating and listing the names of cause and effect. This is as explained above: before the ground is called the cause, and above the ground is called the effect. Below, regarding these two, they are differentiated according to time: the cause is past, present, and future, the nature before the ground; the effect is also past, present, and future, referring to the stages from the first ground to the tenth ground; and it is also not past, present, and future, referring to the fruit of Buddhahood. These are all as explained above.
Below, elaborating on the substance, first the Dharma and then the analogy. Within the Dharma, all ignorance (Avidya) and other afflictions are Buddha-nature, distinguishing the causal substance of the previous three times. 'He Yi Xia Shi': Although these are afflictions, because they are the cause of Buddha-nature, they are called Buddha-nature. This is the family cause of Buddha-nature on the first ground, called the cause of Buddha-nature. Obtaining the good five skandhas from ignorance and so on is called Buddha-nature, distinguishing the effect of the previous three times. Obtaining Bodhi (Enlightenment) from the good five skandhas distinguishes the non-three-times effect.
There are two analogies: 1. Using blood and milk to produce blood and milk as an analogy, explaining that unwholesome skandhas give rise to wholesome five skandhas. Therefore, I previously said that Buddha-nature arises, like mixed blood and milk, explaining that the Dharma and the analogy are the same, because wholesome skandhas arise from unwholesome ones. In this sutra, the Buddha first explains the Three Vehicles (Triyana), and within the same Buddha-nature, speaks of the arising of Buddha-nature. 'Ru Za Xue Zhe Yixia' uses the analogy to reveal the Dharma. Blood is ignorance, actions, etc., using the analogy to reveal the unwholesome five skandhas. Milk is the wholesome skandhas, using the analogy to reveal the wholesome five skandhas.
二約精血成身之喻明從不善及善五陰得果五陰。于中初法次喻后合。法中是故我說從惱及善五陰得菩提者。從善不善二種五陰得佛果故。佛說從惱及善五陰得菩提也。喻中初言如眾生身喻菩提果。皆從精血喻從煩惱及善五陰而得果也。合文可知上來第一顯前三世非三世義。
自下第二顯前闡提有無之義。先明現無。迦葉白下彰其當有。前中先舉五種善性從須陀洹乃至如來為彰闡提現在所無。故偏舉善。此中所辨與上少異。上明三乘同性之中說聲聞性如出血乳。緣覺如酪。菩薩之人如生熟蘇。佛如醍醐。今此所說開始合終皆得無傷。問曰諸處多以緣覺共聲聞合。今有何義緣覺之人與菩薩人合為熟蘇。釋言緣覺其心狹劣與聲聞同。是故余處與聲聞合。今以緣覺一向無退與菩薩同。故與菩薩同爲熟蘇。下約此性明闡提人現障故無。初法次喻后合下結。
明當有中迦葉先問。五六七等若未來有現在便無。云何說言斷善有性。佛答有二。一望果陰明一闡提未來斷惑得了了見故說為有。二是故下望善五陰明一闡提未來佛性還生善根故說為有。前中初喻有過去業現在得果。喻明闡提富得名有。闡提未來修善五陰名過去業。得果五陰名得果報。有未來下喻明闡提現在未得。有未來業喻闡提人當起善陰。以未生故終不生果喻
【現代漢語翻譯】 現代漢語譯本：
關於精血結合形成身體的比喻，闡明了從不善和善的五陰（蘊，skandha）中獲得果報的五陰。其中，先是正文，然後是比喻，最後是總結。正文中，『因此我說從惱（煩惱，klesha）和善的五陰中獲得菩提（bodhi，覺悟）』，意思是說從善和不善兩種五陰中都能獲得佛果。佛陀是這樣說的，從煩惱和善的五陰中獲得菩提。比喻中，一開始說『如眾生身』，比喻菩提果，都是從精血結合而來，比喻從煩惱和善的五陰中獲得果報。總結部分，文義顯而易見。以上第一部分闡明了前三世（過去、現在、未來）並非三世的含義。
以下第二部分闡明了前一闡提（斷善根者，icchantika）有無佛性的含義。先說明現在沒有。迦葉（Kasyapa，佛陀弟子）的提問是爲了彰顯將來會有。前面一部分，先列舉五種善性，從須陀洹（Srotapanna，入流果）乃至如來（Tathagata，佛陀的稱號），是爲了彰顯一闡提現在所沒有的，所以偏重於善。這裡所辨析的和上面略有不同。上面闡明在三乘（聲聞乘、緣覺乘、菩薩乘）同具佛性的前提下，說聲聞（Sravaka，聽聞佛法者）的佛性像從牛奶中提取的乳，緣覺（Pratyekabuddha，獨覺者）像酪，菩薩（Bodhisattva，追求覺悟的眾生）像生酥和熟酥，佛像醍醐。現在這裡所說，開始、過程和結果都不會有損害。有人問：『很多地方都把緣覺和聲聞歸為一類，現在為什麼說緣覺和菩薩歸為一類，都比作熟酥呢？』解釋說，緣覺的心胸狹隘，和聲聞相同，所以其他地方把他們歸為一類。現在因為緣覺一向不會退轉，和菩薩相同，所以和菩薩一樣比作熟酥。下面根據這種佛性，闡明一闡提因為現在的業障而沒有佛性。先是正文，然後是比喻，最後是總結。
闡明將來會有佛性，迦葉先提問：『五、六、七等，如果未來有，現在就沒有。為什麼說斷了善根也有佛性呢？』佛陀回答說有兩種解釋。一是就果陰（果報之蘊）來說，闡明一闡提未來斷除迷惑，能夠清楚地看見佛性，所以說是有。二是『是故』以下，就善五陰來說，闡明一闡提未來佛性還會生出善根，所以說是有。前面一部分，先用比喻說明過去造業，現在得到果報，比喻闡提將來獲得善果，可以稱為『有』。闡提未來修習善五陰，稱為過去的業。得到果報的五陰，稱為得到果報。『有未來』以下，用比喻說明闡提現在沒有得到善果。用未來的業比喻闡提將來會生起善陰。因為還沒有產生，所以最終不會產生果報，用以比喻闡提現在沒有佛性。
【English Translation】 English version:
The analogy of the union of sperm and blood forming the body illustrates how the five skandhas (aggregates) that result in fruition are derived from both unwholesome and wholesome five skandhas. It begins with the Dharma (teaching), followed by the analogy, and concludes with a synthesis. Within the Dharma, 'Therefore, I say that from the afflicted (klesha) and wholesome five skandhas, one attains Bodhi (enlightenment),' meaning that Buddhahood can be attained from both wholesome and unwholesome five skandhas. The Buddha said that Bodhi is attained from the afflicted and wholesome five skandhas. In the analogy, it begins with 'Like the body of a sentient being,' which symbolizes the fruit of Bodhi, all derived from the union of sperm and blood, symbolizing the attainment of fruition from the afflicted and wholesome five skandhas. The synthesis is self-explanatory. The first part above clarifies that the past, present, and future are not merely three distinct times.
The second part below clarifies the meaning of whether an Icchantika (one who has severed their roots of goodness) has Buddha-nature. It first states that they currently do not. Kasyapa's (a disciple of the Buddha) question highlights that they will have it in the future. In the preceding part, five kinds of wholesome nature are listed, from Srotapanna (stream-enterer) to Tathagata (the Thus-Gone One, an epithet of the Buddha), to highlight what an Icchantika currently lacks, thus emphasizing the wholesome. The analysis here is slightly different from the above. The above clarifies that within the shared Buddha-nature of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the nature of the Sravaka (listener) is like milk extracted from milk, the Pratyekabuddha (solitary Buddha) is like curds, the Bodhisattva (enlightenment being) is like raw and cooked butter, and the Buddha is like ghee. What is said here now, the beginning, process, and result will not be harmed. Someone asks: 'In many places, Pratyekabuddhas are grouped with Sravakas. Why are Pratyekabuddhas grouped with Bodhisattvas here, both likened to cooked butter?' The explanation is that the Pratyekabuddha's mind is narrow and inferior, similar to the Sravaka, so they are grouped together elsewhere. Now, because the Pratyekabuddha never regresses, similar to the Bodhisattva, they are likened to cooked butter. Below, based on this nature, it is clarified that an Icchantika does not have Buddha-nature due to present obscurations. It begins with the Dharma, followed by the analogy, and concludes with a synthesis.
To clarify that they will have Buddha-nature in the future, Kasyapa first asks: 'If the five, six, seven, etc., exist in the future, then they do not exist now. Why is it said that one who has severed their roots of goodness also has Buddha-nature?' The Buddha answers that there are two explanations. First, in terms of the result skandhas, it is clarified that an Icchantika will sever delusion in the future and be able to clearly see Buddha-nature, so it is said to exist. Second, from 'Therefore' onwards, in terms of the wholesome five skandhas, it is clarified that the Buddha-nature of an Icchantika will still generate wholesome roots in the future, so it is said to exist. In the preceding part, the analogy is first used to illustrate that past actions result in present fruition, likening the future attainment of wholesome results by an Icchantika to being called 'existent.' The future cultivation of wholesome five skandhas by an Icchantika is called past actions. The five skandhas that attain fruition are called attaining the result. From 'There is a future' onwards, the analogy is used to illustrate that an Icchantika has not yet attained wholesome results in the present. Using future actions to symbolize that an Icchantika will generate wholesome skandhas in the future. Because it has not yet arisen, it will ultimately not produce fruition, used to symbolize that an Icchantika does not have Buddha-nature now.
闡提人過去未終善五陰故現在未得佛果五陰。下合顯法。有現煩惱明非現得合未來業以不生生故終不生果。若無煩惱一切應當了了見性明闡提人當見名有。合有過業現得受報。
自下第二以生當善說性為有。是斷善人以現煩惱能斷善根明現不生。未來性力還生善根彰生在當。此第二竟。
自下第三重顯向前後段中義。迦葉初問。未來云何能生善根。下佛答之。先立二喻。未來燈日雖復未生亦能破闇是一喻也。現雖未生當能破之。未來之生能生眾生是二喻也。十二緣中未來生支能生眾生。次合後結。
自下第四重顯向前初段中義。初迦葉問。向前宣說三種五陰以為佛性若陰是性性便是內。云何說言性非內外。次佛答之。先呵失意。我先不說眾生佛性為中道者為之辨釋。如來前于師子品中廣解佛性為中道義故今指之。此明佛性雖就陰論非令同陰。故非內外名為中道。迦葉下復彰已問意。我不失意幡對前呵。直以眾生於中不解故發斯問對佛說中彰已問意。如來下復顯已說意。眾生不解即是中道就妄顯真。不解之情體是中道或解不解明諸眾生迷悟不等。為對不解顯已說意。所以舉之。我為眾生得開解故說非內外明已語意。何以下釋。先徴后辨。文有七番。一就五陰宣說中道。第二就其十二入法。第三就其內
【現代漢語翻譯】 現代漢語譯本：斷善根者（闡提人）過去沒有完成善的五蘊，所以現在沒有得到佛果的五蘊。下面結合顯法來解釋。有現在的煩惱，表明不是現在得到的，結合未來的業力，因為不生，所以最終不會產生果報。如果沒有煩惱，一切都應當了了見性，表明斷善根者應當能夠見到（佛）性，這可以稱為『有』。結合過去所造的惡業，現在得到報應。
下面第二部分，以『生』應當善說『性』為『有』。這是斷善根的人，因為現在的煩惱能夠斷除善根，表明現在不會產生（善）。未來的『性』的力量還會產生善根，彰顯『生』在於未來。這是第二部分的內容。
下面第三部分，再次闡釋前面段落中的含義。迦葉（Kāśyapa）最初問：未來如何能夠產生善根？下面佛陀回答他。首先設立兩個比喻。未來的燈和太陽雖然還沒有產生，也能破除黑暗，這是一個比喻。現在雖然沒有產生，將來能夠破除黑暗。未來的『生』能夠產生眾生，這是第二個比喻。十二因緣中，未來的『生』支能夠產生眾生。然後結合前面的內容進行總結。
下面第四部分，再次闡釋前面第一段中的含義。最初迦葉（Kāśyapa）問：前面宣說三種五蘊作為佛性，如果五蘊是『性』，『性』就應該是內在的。為什麼說『性』不是內在也不是外在的？接下來佛陀回答他。首先責備他沒有理解自己的意思。我先前不是說眾生的佛性是中道，而是為他們辨別解釋。如來（Tathāgata）先前在《師子品》中廣泛解釋了佛性是中道的含義，所以現在指出來。這表明佛性雖然就五蘊來討論，但不是讓它等同於五蘊。所以不是內在也不是外在的，稱為中道。迦葉（Kāśyapa）下面再次闡明自己的問題。我沒有不理解您的意思，這是對前面責備的辯解。只是因為眾生對中道不理解，所以才提出這個問題，針對佛陀所說的中道來闡明自己的問題。如來（Tathāgata）下面再次闡明自己所說的含義。眾生不理解，那就是中道，就虛妄來顯現真實。不理解的情感本身就是中道，或者理解或者不理解，表明眾生迷惑和覺悟是不一樣的。爲了針對不理解，來闡明自己所說的含義。所以舉出這個例子。我爲了眾生能夠開悟理解，所以說不是內在也不是外在的，闡明自己話語的含義。為什麼呢？下面進行解釋。先提出問題，然後進行辨析。文中有七個方面。第一，就五蘊宣說中道。第二，就十二入法（十二入，dvādaśa āyatanāni）宣說中道。第三，就內在的（…）
【English Translation】 English version: A Icchantika (person who has severed their roots of good) in the past did not complete the wholesome five skandhas (pañca-skandha), therefore in the present has not attained the five skandhas of Buddhahood. The following combines the manifested Dharma to explain. Having present afflictions indicates it is not attained in the present; combined with future karma, because it does not arise, it ultimately will not produce results. If there were no afflictions, everything should be clearly seeing the nature, indicating that the Icchantika should be able to see the (Buddha) nature, which can be called 'existent'. Combined with past negative karma, one receives retribution in the present.
The second part below uses 'arising' to properly explain 'nature' as 'existent'. This is a person who has severed their roots of good, because present afflictions can sever the roots of good, indicating that (good) will not arise in the present. The power of future 'nature' will still produce roots of good, highlighting that 'arising' is in the future. This is the content of the second part.
The third part below re-emphasizes the meaning in the previous paragraphs. Kāśyapa (Kāśyapa) initially asked: How can future produce roots of good? Below, the Buddha answers him. First, establish two metaphors. The future lamp and sun, although not yet produced, can dispel darkness, this is one metaphor. Although not produced in the present, it will be able to dispel it in the future. The future 'arising' can produce sentient beings, this is the second metaphor. In the twelve links of dependent origination, the future 'arising' link can produce sentient beings. Then, combine the previous content to conclude.
The fourth part below re-emphasizes the meaning in the first paragraph. Initially, Kāśyapa (Kāśyapa) asked: Earlier, you proclaimed the three types of five skandhas (pañca-skandha) as Buddha-nature. If the skandhas are 'nature', then 'nature' should be internal. Why do you say that 'nature' is neither internal nor external? Next, the Buddha answers him. First, he rebukes him for not understanding his meaning. I did not previously say that the Buddha-nature of sentient beings is the Middle Way, but rather I distinguished and explained it for them. The Tathāgata (Tathāgata) previously extensively explained the meaning of Buddha-nature as the Middle Way in the 'Lion's Roar' chapter, so I point it out now. This indicates that although Buddha-nature is discussed in terms of the skandhas, it is not to make it identical to the skandhas. Therefore, it is neither internal nor external, and is called the Middle Way. Kāśyapa (Kāśyapa) below further clarifies his question. I did not misunderstand your meaning, this is a defense against the previous rebuke. It is only because sentient beings do not understand the Middle Way that I raise this question, addressing the Middle Way spoken by the Buddha to clarify my question. The Tathāgata (Tathāgata) below further clarifies the meaning of what he said. Sentient beings do not understand, that is the Middle Way, using the false to reveal the true. The feeling of not understanding itself is the Middle Way, or understanding or not understanding, indicating that the delusion and enlightenment of sentient beings are different. In order to address the lack of understanding, I clarify the meaning of what I said. Therefore, I give this example. I speak of neither internal nor external for the sake of sentient beings being able to awaken and understand, clarifying the meaning of my words. Why is that? The following provides an explanation. First, raise the question, then analyze it. There are seven aspects in the text. First, explain the Middle Way in terms of the five skandhas. Second, explain the Middle Way in terms of the twelve entrances (dvādaśa āyatanāni). Third, in terms of the internal (...)
外道法。四就佛色心。五就內思及與聞法。六就檀行及餘五度。七就譬喻。文別可知。七中第一第二第七就不善陰以明中道。第三第五及第六番就善五陰以明中道。第四一番就佛五陰以明中道。於一一中皆先舉邊后翻說中。上來四段合為第三重顯向前分別中義。
自下第四重顯向前置答中義。于中有二。一明佛性非有非無。二有人問下約理破情。亦得名為破情顯理。成前遮止莫著之義。初中復二。一約法報二種佛性明非有無。二亦有無下偏就報佛一種佛性明非有無。法報兩性云何非有而復非無。泛解有二。一就體說之。法佛之性本有法體。如礦中金名為非無。報佛之性本無法體。但有方便可生之義。如子中樹說為非有。此之一義如下文說。二約對辨。如此中說法佛之性是可見有。不同虛空不可見有故名非有。報佛之性是可生無。不同兔角不可生無故曰非無。法報兩性有無如是直就一種。報佛性中雲何非有復言非無。如下文釋因中無果名為非有。有可生義說為非無。以有斯義今並論之。就初段中性非有無略以標舉。所以下釋。是故非有非無總結。釋中先問。下對辨之。先明非有明法佛性不同虛空不可見有故曰非有。不說無法以為非有。佛性雖有非如虛空略以標舉。何以下釋。虛空雖以無量方便不可得見彰空異性。
【現代漢語翻譯】 現代漢語譯本：外道法，四是就佛的色身和心識來討論。五是就內在的思索以及聽聞佛法來討論。六是就佈施的行為以及其餘五度（檀那、尸羅、羼提、毗梨耶、禪那）來討論。七是就譬喻來討論。這些內容的區別可以從文字上得知。在這七種討論中，第一、第二和第七種是不善的五陰（色、受、想、行、識），用以闡明中道。第三、第五和第六種是就善良的五陰來闡明中道。第四種是就佛的五陰來闡明中道。在每一種討論中，都是先提出偏頗的觀點，然後翻轉過來闡述中道。以上四段合起來是第三重，用來彰顯前面分別闡述中道的意義。
從下面開始是第四重，用來彰顯前面設定問答的中道意義。其中包含兩點：一是闡明佛性非有非無，二是『有人問』以下，通過理性的分析來破除執情，也可以說是破除執情來彰顯理性，成就前面遮止不要執著的意義。在第一點中又包含兩點：一是通過法身（Dharmakaya）和報身（Sambhogakaya）兩種佛性來闡明非有非無，二是『亦有無』以下，偏重於就報身佛（Sambhogakaya）的佛性來闡明非有非無。法身和報身這兩種佛性，為什麼說非有而又非無呢？一般性的解釋有兩種：一是就本體來說，法身佛（Dharmakaya）的佛性本來具有法體，就像礦石中的黃金，所以說是非無。報身佛（Sambhogakaya）的佛性本來沒有法體，只有通過方便才能產生的意義，就像種子中的樹木，所以說是非有。這一個意義在下文會有說明。二是就對比辨析來說，像這裡所說的法身佛（Dharmakaya）的佛性是可見的有，不同於虛空不可見的有，所以稱為非有。報身佛（Sambhogakaya）的佛性是可以產生的無，不同於兔角不可產生的無，所以說是非無。法身和報身這兩種佛性的有無就是這樣。直接就報身佛（Sambhogakaya）的佛性來說，為什麼說非有又說非無呢？如下文解釋，因中沒有果，所以稱為非有，但具有可以產生的意義，所以說是非無。因為具有這種意義，現在一併討論。在第一段中，『性非有無』是略微地標舉出來。『所以』以下是解釋。『是故非有非無』是總結。解釋中先提出問題，下面進行對比辨析。先闡明非有，闡明法身佛（Dharmakaya）的佛性不同於虛空不可見的有，所以說是非有。這裡不是說沒有法，才認為是非有。佛性雖然有，但不是像虛空那樣，略微地標舉出來。『何以』以下是解釋。虛空即使通過無量的方便也無法看到，彰顯了虛空的異性。
【English Translation】 English version: The doctrines of non-Buddhist paths. Fourth, it discusses the Rupakaya (form body) and mind of the Buddha. Fifth, it discusses internal contemplation and hearing the Dharma. Sixth, it discusses the practice of Dana (giving) and the other five Paramitas (perfections: Dana, Sila, Ksanti, Virya, Dhyana). Seventh, it discusses parables. The distinctions between these topics can be understood from the text. Among these seven discussions, the first, second, and seventh address the unwholesome five Skandhas (aggregates: Rupa, Vedana, Samjna, Samskara, Vijnana) to elucidate the Middle Way. The third, fifth, and sixth address the wholesome five Skandhas to elucidate the Middle Way. The fourth addresses the Buddha's five Skandhas to elucidate the Middle Way. In each discussion, a biased view is presented first, followed by a reversal to explain the Middle Way. The above four sections together form the third layer, highlighting the meaning of the preceding distinctions in explaining the Middle Way.
From below begins the fourth layer, highlighting the meaning of the preceding establishment of questions and answers in the Middle Way. It contains two points: first, it clarifies that Buddha-nature is neither existent nor non-existent; second, from 'Someone asks' onwards, it uses rational analysis to break through emotional attachments, which can also be said to be breaking through emotional attachments to reveal rationality, fulfilling the meaning of the preceding prohibition against attachment. The first point contains two sub-points: first, it clarifies non-existence and non-existence through the two kinds of Buddha-nature, Dharmakaya (法身) and Sambhogakaya (報身); second, from 'Also existent and non-existent' onwards, it focuses on clarifying non-existence and non-existence through the Buddha-nature of the Sambhogakaya (報身) alone. Why are the two Buddha-natures of Dharmakaya and Sambhogakaya said to be neither existent nor non-existent? There are two general explanations: first, from the perspective of essence, the Buddha-nature of the Dharmakaya (法身) inherently possesses the essence of Dharma, like gold in ore, so it is said to be non-non-existent. The Buddha-nature of the Sambhogakaya (報身) inherently lacks the essence of Dharma, only having the meaning of being able to be produced through skillful means, like a tree in a seed, so it is said to be non-existent. This meaning will be explained below. Second, from the perspective of comparative analysis, as it is said here, the Buddha-nature of the Dharmakaya (法身) is a visible existence, unlike the invisible existence of space, so it is called non-existent. The Buddha-nature of the Sambhogakaya (報身) is a producible non-existence, unlike the unproducible non-existence of a rabbit's horn, so it is said to be non-non-existent. Such is the existence and non-existence of the two Buddha-natures of Dharmakaya and Sambhogakaya. Directly speaking of the Buddha-nature of the Sambhogakaya (報身), why is it said to be non-existent and also non-non-existent? As explained below, there is no fruit in the cause, so it is called non-existent, but it has the meaning of being able to be produced, so it is said to be non-non-existent. Because it has this meaning, it is now discussed together. In the first section, 'Nature is neither existent nor non-existent' is briefly highlighted. 'Therefore' below is the explanation. 'Therefore, it is neither existent nor non-existent' is the conclusion. In the explanation, a question is raised first, followed by comparative analysis. First, it clarifies non-existence, clarifying that the Buddha-nature of the Dharmakaya (法身) is different from the invisible existence of space, so it is said to be non-existent. It is not said here that there is no Dharma, so it is considered non-existent. Although Buddha-nature exists, it is not like space, briefly highlighted. 'Why' below is the explanation. Even through countless skillful means, space cannot be seen, highlighting the distinct nature of space.
佛性可見辨性異空。是故下結。良以虛空說無為有故有叵見。法佛之性說有為有故有可見。下明非無。明報佛性不同兔角不可生無故曰非無。非說有法以為非無。佛性雖無不同兔角略以標舉。何以下釋。龜毛兔角雖以方便不可得生彰無異性。佛性可生辨性異無。是故下結。良以兔角是畢竟無故無叵生彼報佛性是其有時未生之無故無可生。是故佛性非有非無總以結之。
自下第二約就一種報佛佛性明非有無。亦有亦無略以標舉。云何下釋。有無合下約就有無明非有無。是故下結。上來就性明非有無。自下第二約理破情。亦得名為破情顯理成前遮止莫著之義。破卻定無成前遮止。破遣定有成上莫著。文中有三。一約樹子相生因果破定有無。二約乳酪轉變因果破定有無。三約鹽喻緣助因果破定有無。就初段中有兩問答初一問答明有無義。后一問答明生不生。前中先就樹喻假問。是種子中有果無耶下佛答之。先辨喻相后約顯性。喻中應答亦有亦無略以標舉。何以下釋。以是下結。所以下釋。時節有異釋前無也。其體是一釋前有也。子果性一故言有果。閤中佛性亦復如是合前有無。若言已下合時有異其體是一。先合體一。若言生中別有佛性是義不然非他異說。何以故下正明體一。真妄和合整合眾生。即此眾生可作佛義名為
【現代漢語翻譯】 現代漢語譯本 佛性可見，辨別其性質與空性不同。因此下面總結說：確實是因為虛空被說成『無為有』，所以才不可見。法佛（Dharma Buddha）的佛性被說成『有為有』，所以才可見。下面說明『非無』。說明報佛（reward body Buddha）佛性不同於兔角，兔角不可能產生，所以說『非無』。並非是說存在某種法，才認為『非無』。佛性雖然不存在，但不同於兔角，只是略微舉例說明。為什麼下面要解釋呢？龜毛兔角即使以方便法門也無法產生，彰顯了其無異性。佛性可以產生，辨別了其性質與『無』的不同。因此下面總結說：確實是因為兔角是畢竟空無，所以不可能產生；而報佛的佛性是其有時未生的『無』，所以可以產生。因此，佛性非有非無，總括地總結了這一點。
從下面開始，第二部分是就一種報佛的佛性說明非有非無。『亦有亦無』，略微地標舉出來。『云何』（如何）下面解釋。『有無合』（有和無的結合）下面是就『有無』說明非有非無。因此下面總結。上面是就『性』說明非有非無。從下面開始，第二部分是就『理』破除情執。也可以說是破除情執，顯明真理，成就前面遮止執著的意義。破除『定無』，成就前面遮止執著。破除『定有』，成就上面『莫著』（不要執著）。文中包含三點：一是就樹和種子的相生因果破除『定有』和『定無』。二是就乳和酪的轉變因果破除『定有』和『定無』。三是就鹽的譬喻，緣助因果破除『定有』和『定無』。就第一段中包含兩個問答，第一個問答說明『有無』的意義，后一個問答說明『生不生』。前面部分先就樹的譬喻假設提問。『是種子中有果無耶』（種子中是否有果）下面是佛的回答。先辨別譬喻的表象，然後就此顯明佛性。譬喻中的回答是『亦有亦無』，略微地標舉出來。『何以』（為什麼）下面解釋。『以是』（因此）下面總結。『所以』（所以）下面解釋。時節不同，解釋了前面的『無』。其體性是一，解釋了前面的『有』。種子和果實的性質是一致的，所以說『有果』。『閤中』（結合中），佛性也是如此，結合前面的『有無』。『若言』（如果說）下面結合時節不同，其體性是一。先結合體性是一。『若言生中別有佛性是義不然』（如果說在產生中另外存在佛性，這種說法是不對的），不是其他的異說。『何以故』（為什麼）下面正式說明體性是一。真妄和合，整合為眾生。即此眾生可以成佛，名為...
【English Translation】 English version Buddha-nature is visible, distinguishing its nature from emptiness. Therefore, the following concludes: Indeed, because emptiness is said to be 'non-being as being,' it is invisible. The Buddha-nature of the Dharma Buddha (Dharma Buddha) is said to be 'being as being,' so it is visible. The following explains 'not non-being.' Explaining that the reward body Buddha (reward body Buddha)'s Buddha-nature is different from a rabbit's horn, which cannot be produced, so it is said 'not non-being.' It is not that there is some dharma that is considered 'not non-being.' Although Buddha-nature does not exist, it is different from a rabbit's horn, just a brief example. Why explain below? Even with expedient means, turtle hair and rabbit horns cannot be produced, highlighting their lack of difference in nature. Buddha-nature can be produced, distinguishing its nature from 'non-being.' Therefore, the following concludes: Indeed, because a rabbit's horn is ultimately empty, it cannot be produced; while the reward body Buddha's Buddha-nature is a 'non-being' that has not yet arisen at times, so it can be produced. Therefore, Buddha-nature is neither being nor non-being, summarizing this point.
From below, the second part explains neither being nor non-being based on the Buddha-nature of one type of reward body Buddha. 'Both being and non-being' is briefly highlighted. 'Yunhe' (how) is explained below. 'Youwu He' (the combination of being and non-being) below explains neither being nor non-being based on 'being and non-being.' Therefore, the following concludes. The above explains neither being nor non-being based on 'nature.' From below, the second part breaks through emotional attachments based on 'reason.' It can also be said to break through emotional attachments, revealing the truth, and achieving the meaning of preventing attachment mentioned earlier. Breaking through 'fixed non-being' achieves the prevention of attachment mentioned earlier. Breaking through 'fixed being' achieves the 'Mo Zhuo' (do not be attached) mentioned above. The text contains three points: First, breaking through 'fixed being' and 'fixed non-being' based on the cause and effect of the mutual generation of trees and seeds. Second, breaking through 'fixed being' and 'fixed non-being' based on the cause and effect of the transformation of milk and cheese. Third, breaking through 'fixed being' and 'fixed non-being' based on the analogy of salt, the cause and effect of causal assistance. The first paragraph contains two questions and answers. The first question and answer explain the meaning of 'being and non-being,' and the second question and answer explain 'arising and not arising.' The previous part first poses a hypothetical question based on the analogy of a tree. 'Is there a fruit in the seed?' Below is the Buddha's answer. First, distinguish the appearance of the analogy, and then clarify the Buddha-nature based on this. The answer in the analogy is 'both being and non-being,' briefly highlighted. 'Heyi' (why) is explained below. 'Yishi' (therefore) is summarized below. 'Suoyi' (therefore) is explained below. Different times explain the previous 'non-being.' Its nature is one, explaining the previous 'being.' The nature of seeds and fruits is consistent, so it is said 'there is fruit.' 'He Zhong' (in combination), Buddha-nature is also like this, combining the previous 'being and non-being.' 'Ruoyan' (if it is said) below combines different times, its nature is one. First, combine the nature as one. 'Ruoyan Sheng Zhong Bie You Foxing Shi Yi Buran' (If it is said that there is another Buddha-nature in production, this statement is incorrect), it is not another different saying. 'Heyi Gu' (why) below formally explains that the nature is one. True and false combine to form sentient beings. These sentient beings can become Buddhas, called...
佛性。是故佛性即是眾生。又如世間麥芽麥莖乃至麥果同一麥性。麥性即是芽莖葉等。佛因佛果同一佛性。佛性即是眾生等也。由即是故凡佛性一。直以時異有凈不凈合前時異。
下次明其生不生義。先問后答。軍喻無法。次就乳酪破定有無。于中初先正就乳酪破定有無。后約四緣生眼識等顯酪有無。前中先問。后佛答之。先辨喻相。后約顯性。喻中有四。一當相正破。二以相生前後徴破。三舉因類破。四舉果類破。初中有二。一破定有無。說有執著對破此有成上莫著。言無虛妄對破此無成上遮止。二離是下顯正道理。離是二事應定說言亦有亦無略顯道理。何故下釋。先釋有義。初問次辨后結可知。后釋無義。初問后辨。乳白酪黃名為色異。乳甘酪酢名為味異。乳冷酪熱名為性異。文略不道治異生異。文相可知。
自下第二以其相生前後徴破。句別有五。一以理正徴。若乳有酪酪即是乳其性是一。何因緣故乳在先出酪不先生。二難破有緣。若有因緣令乳先生酪不前出。一切世人何故不說。三以無因緣責酪不先。若無因緣令乳先生。以何義故酪不先出。四以酪不先責其次第。若酪不先誰作次第。乳酪生蘇乃至醍醐。五是故下結。是異非。
自下第三舉因類破。水草是其生乳之因舉之類破。乳中有酪。
【現代漢語翻譯】 現代漢語譯本：佛性。因此，佛性即是眾生。又如世間的麥芽、麥莖乃至麥果，都具有相同的麥性。麥性即是麥芽、麥莖、麥葉等。佛的因和佛的果具有相同的佛性。佛性即是眾生等等。由於『即是』的緣故，凡夫和佛的佛性是同一的。只是因為時間不同，有清凈和不清凈的差別，加上之前的時節差異。
接下來闡明其生與不生的含義。先提問，后回答。軍的比喻是無法成立的。然後就乳和酪來破斥『定有』或『定無』的觀點。其中，首先直接就乳和酪來破斥『定有』或『定無』的觀點，然後通過四緣生眼識等現象來闡明酪的有無。前面的部分先提問，然後佛陀回答。先辨別比喻的表象，然後闡明其性質。比喻中有四點：一是就其表象直接破斥；二是以表象的生起先後順序來質疑破斥；三是舉出原因的類似情況來破斥；四是舉出結果的類似情況來破斥。最初的部分包含兩點：一是破斥『定有』或『定無』的觀點，說明執著于『有』是爲了破除這種執著，從而成就『不要執著』的道理；說『無』是虛妄的，是爲了破除這種『無』的觀點，從而成就『遮止』的道理。二是離開『是』和『不是』，從而闡明正確的道理。離開這兩種情況，應該肯定地說『亦有亦無』，從而簡要地闡明道理。『何故下釋』是解釋原因。先解釋『有』的含義，先提問，然後辨析，最後總結，這都是可以理解的。后解釋『無』的含義，先提問，然後辨析。乳是白色，酪是黃色，這叫做『色異』（形態不同）。乳是甘甜的，酪是酸的，這叫做『味異』（味道不同）。乳是冷的，酪是熱的，這叫做『性異』（性質不同）。文中省略了『治異』（製作方法不同）和『生異』（產生方式不同）。文中的表象是可以理解的。
從下面開始，第二點是以其表象的生起先後順序來質疑破斥。句子分別有五點：一是以道理來正式質疑。如果乳中有酪，那麼酪就是乳，它們的性質是相同的。為什麼乳先產生，而酪不先產生？二是責難『有緣』的說法。如果有因緣使得乳先產生，而酪不先產生，那麼為什麼所有的世人都不這樣說呢？三是以沒有因緣來責備酪不先產生。如果沒有因緣使得乳先產生，那麼根據什麼道理酪不先產生呢？四是以酪不先產生來責備它的次第。如果酪不先產生，那麼是誰安排了這樣的次第呢？乳、酪、生蘇（Ghee）、乃至醍醐（clarified butter）。五是『是故下結』，因此得出結論：這是不同的，不是相同的。
從下面開始，第三點是舉出原因的類似情況來破斥。水草是產生乳的原因，舉出這類原因來破斥。乳中有酪。
【English Translation】 English version: Buddha-nature. Therefore, Buddha-nature is precisely sentient beings. Furthermore, just as the sprouts, stems, and even the fruits of barley in the world share the same barley-nature, and barley-nature is precisely the sprouts, stems, leaves, etc., the cause of Buddhahood and the fruit of Buddhahood share the same Buddha-nature. Buddha-nature is precisely sentient beings, and so on. Because of 'is precisely,' the Buddha-nature of ordinary beings and Buddhas is one. It is simply that differences in time, with purity and impurity, combined with previous temporal differences, exist.
Next, clarifying the meaning of its arising and non-arising. First, a question, then an answer. The analogy of an army is untenable. Then, using milk and cheese, refute the notion of 'definitely existing' or 'definitely not existing.' Among these, first directly refute the notion of 'definitely existing' or 'definitely not existing' using milk and cheese. Then, using the arising of eye-consciousness, etc., from the four conditions, clarify the existence or non-existence of cheese. In the preceding part, first a question, then the Buddha answers. First, distinguish the appearance of the analogy, then clarify its nature. There are four points in the analogy: first, directly refuting based on its appearance; second, questioning and refuting based on the order of arising of the appearance; third, citing similar causes to refute; fourth, citing similar results to refute. The initial part contains two points: first, refuting the notion of 'definitely existing' or 'definitely not existing,' explaining that clinging to 'existence' is to break that clinging, thereby achieving the principle of 'do not cling'; saying 'non-existence' is false is to break that view of 'non-existence,' thereby achieving the principle of 'cessation.' Second, departing from 'is' and 'is not,' thereby clarifying the correct principle. Departing from these two situations, one should affirm 'both exists and does not exist,' thereby briefly clarifying the principle. '何故下釋' (He gu xia shi) explains the reason. First, explain the meaning of 'existence,' first a question, then analysis, finally a conclusion, which is understandable. Later, explain the meaning of 'non-existence,' first a question, then analysis. Milk is white, cheese is yellow, this is called '色異' (se yi) [difference in color/form]. Milk is sweet, cheese is sour, this is called '味異' (wei yi) [difference in taste]. Milk is cold, cheese is hot, this is called '性異' (xing yi) [difference in nature]. The text omits '治異' (zhi yi) [difference in processing] and '生異' (sheng yi) [difference in production]. The appearance in the text is understandable.
From below, the second point is questioning and refuting based on the order of arising of its appearance. The sentences have five points respectively: first, formally questioning with reason. If there is cheese in milk, then cheese is milk, their nature is the same. Why does milk arise first, and cheese does not arise first? Second, criticizing the claim of 'having conditions.' If there are conditions that cause milk to arise first, and cheese not to arise first, then why do all people in the world not say this? Third, blaming cheese for not arising first due to the absence of conditions. If there are no conditions that cause milk to arise first, then according to what principle does cheese not arise first? Fourth, blaming its order because cheese does not arise first. If cheese does not arise first, then who arranged this order? Milk, cheese, 生蘇 (sheng su) [Ghee], and even 醍醐 (ti hu) [clarified butter]. Fifth is '是故下結' (shi gu xia jie), therefore drawing the conclusion: these are different, not the same.
From below, the third point is refuting by citing similar causes. Water and grass are the cause of producing milk, citing this type of cause to refute. There is cheese in milk.
句別有四。一舉執直非。若有說言乳有酪性故能生酪水無酪性不能生酪是義不然。二何以下釋。先徴后解。水草亦有對問略釋。者何以下徴問重解。三舉執重非。若言乳有水草無者是名虛妄。前非其法。此非其見。四何以下釋。心不平等故名虛妄。此第三竟。
自下第四舉果類破。酪是乳果舉之類乳。句別有四。一舉果正類。若言乳中定有酪者酪中亦應定有乳性。二責其因緣。若俱相有何因緣故乳中生酪酪不出乳。三以無因緣證酪本無。若無因緣使彼酪果不出于乳。酪自不出。是即酪中無其乳性。酪既無乳。乳亦無酪。當知是酪本無今有。四是故下結。是異非。是乳生酪無酪性故智者當知乳非有酪亦非無酪。
上來辨喻。下約顯性。前四段中約初顯之。先破定執。是乳有酪名為執著。是乳無酪名虛妄故。如來經中說定有性是名執著。無名虛妄。下顯正義。應說佛性亦有亦無。
上來正辨乳酪有無。下約四緣生識顯之。于中先明四緣生識。后顯乳酪。前中初言四緣生識眼色明欲舉其喻事。次就此事明非有無。是眼識性非眼色等明其非有。從和合生彰其非無。如是眼識本無今有已有還無。是故當知無有本性。釋前非有非無易知。略而不解。
下約前喻以顯乳酪于中有三。一顯正義。二破邪說。三
【現代漢語翻譯】 現代漢語譯本： 句子的類別有四種。第一種是舉出並直接否定錯誤的觀點。如果有人說，因為牛奶具有產生奶酪的性質，所以能夠產生奶酪，而水沒有產生奶酪的性質，所以不能產生奶酪，這種說法是不對的。第二種是用『何以』來解釋。先提出問題，然後解答。『水草亦有』是對提問的簡略解釋。『者何以下』是提出問題后再次詳細解釋。第三種是再次舉出並否定之前的錯誤觀點。如果說牛奶有（產生奶酪的性質），而水草沒有，這就是虛妄的說法。前一種是否定其方法，后一種是否定其觀點。第四種是用『何以』來解釋。因為心不平等，所以稱為虛妄。這是第三部分結束。
從下面開始是第四部分，用結果的類別來破斥。奶酪是牛奶的結果，用結果的類別來類比牛奶。句子的類別有四種。第一種是舉出結果並正面類比。如果說牛奶中一定有奶酪，那麼奶酪中也應該一定有牛奶的性質。第二種是責問其因緣。如果兩者都相互具有（對方的性質），那麼為什麼牛奶中能產生奶酪，而奶酪中不能產生牛奶？第三種是用沒有因緣來證明奶酪本無。如果沒有因緣使奶酪的結果不能從牛奶中產生，奶酪自己就不能產生。這就是說奶酪中沒有牛奶的性質。奶酪既然沒有牛奶，牛奶中也沒有奶酪。應當知道奶酪是本來沒有，現在才有的。第四種是用『是故』來總結。這是不同的，是錯誤的。因為是牛奶產生奶酪，而不是奶酪的性質，所以智者應當知道牛奶並非有奶酪，也並非沒有奶酪。
上面是辨別比喻。下面是依據顯現的性質。前面的四段中，依據最初顯現的性質來辨別。首先破除固定的執著。認為牛奶有奶酪，這叫做執著。認為牛奶沒有奶酪，這叫做虛妄。如來經中說有固定的自性，這叫做執著。沒有（固定的自性）叫做虛妄。下面顯明正確的意義。應當說佛性亦有亦無。
上面是正面辨別牛奶和奶酪的有無。下面是依據四緣生識來顯明。其中首先闡明四緣生識。然後闡明牛奶和奶酪。前面部分，首先說四緣生識，眼、色、明、欲，這是舉出比喻的事例。其次就這件事例闡明非有非無。眼識的性質並非眼、色等，這是說明其非有。從和合而生，彰顯其非無。像這樣，眼識本來沒有，現在才有，已經有了還會消失。所以應當知道沒有本來的自性。解釋前面的非有非無很容易理解，所以簡略而不解釋。
下面是依據前面的比喻來顯明牛奶和奶酪，其中有三點。第一是顯明正確的意義。第二是破斥錯誤的說法。第三是...
【English Translation】 English version: There are four types of sentences. The first is to directly refute a wrong view. If someone says that because milk has the property of producing cheese, it can produce cheese, while water does not have the property of producing cheese, so it cannot produce cheese, this statement is incorrect. The second is to explain with 'How is it so?' First, a question is raised, and then answered. 'Water and grass also have' is a brief explanation of the question. 'What is below' is to raise the question and then explain it in detail again. The third is to raise and deny the previous wrong view again. If it is said that milk has (the property of producing cheese), while water and grass do not, this is a false statement. The former denies its method, and the latter denies its view. The fourth is to explain with 'How is it so?' Because the mind is not equal, it is called false. This is the end of the third part.
From below begins the fourth part, using the category of results to refute. Cheese is the result of milk, using the category of results to compare with milk. There are four types of sentences. The first is to raise the result and make a positive analogy. If it is said that there must be cheese in milk, then there should also be the property of milk in cheese. The second is to question its cause and condition. If both have (the other's property), then why can cheese be produced in milk, but milk cannot be produced in cheese? The third is to prove that cheese is originally non-existent by the absence of cause and condition. If there is no cause and condition to prevent the result of cheese from being produced from milk, cheese itself cannot be produced. This means that there is no property of milk in cheese. Since cheese has no milk, milk also has no cheese. It should be known that cheese is originally non-existent and only exists now. The fourth is to conclude with 'Therefore'. This is different, it is wrong. Because milk produces cheese, not the property of cheese, therefore the wise should know that milk is neither with cheese nor without cheese.
The above is to distinguish metaphors. The following is based on the manifested nature. In the previous four paragraphs, it is distinguished based on the initially manifested nature. First, break the fixed attachment. Thinking that milk has cheese is called attachment. Thinking that milk has no cheese is called falsehood. The Sutra of the Thus Come One says that having a fixed self-nature is called attachment. Not having (a fixed self-nature) is called falsehood. The following clarifies the correct meaning. It should be said that Buddha-nature is both existent and non-existent.
The above is a positive distinction between the existence and non-existence of milk and cheese. The following is to clarify based on the four conditions for the arising of consciousness. Among them, first clarify the four conditions for the arising of consciousness. Then clarify milk and cheese. In the previous part, first say that the four conditions for the arising of consciousness are eye (eye organ), form (rupa), light (aloka), and attention (manaskara), which is to give an example. Secondly, based on this example, clarify neither existence nor non-existence. The nature of eye-consciousness is not eye, form, etc., which is to explain its non-existence. Arising from combination manifests its non-non-existence. In this way, eye-consciousness originally did not exist, but now it does, and it will disappear after it exists. Therefore, it should be known that there is no original self-nature. Explaining the previous non-existence and non-non-existence is easy to understand, so it is brief and not explained.
The following is to clarify milk and cheese based on the previous metaphor, which has three points. The first is to clarify the correct meaning. The second is to refute the wrong views. The third is...
舉說證成。乳中酪性亦復如是是顯正也。如前眼識非有非無。若有說下是破邪也。邪說云何立有之。家以略不從。水中出生證乳定有故今破之。先牒直非。何以故下釋以顯非。釋相如何。明乳與酪因果各別。水為乳因。乳為酪因。何得以水不能生酪。便言乳中定有酪性。文中有四。初一切法異因異果泛立道理。二亦非下約就前理釋去邪執。亦非一因生一切果是故一水不能生於乳酪二果。非一切果從一因生是故乳酪二種之果。不唯從於一水而生。三如從下舉彼四緣生識不同類顯乳酪。如前四事生於眼識不可從此生耳識等類水生乳不得生酪。四離方便下舉彼蘇酪生因不同類顯乳酪。云何類乎。蘇酪因別此不生彼。乳酪因別。生乳之水不生於酪。文中初明蘇酪因別。離於方便乳中得酪酪因異蘇。所謂離於人功方便。酪出生蘇不得如是蘇因異酪。下約此別破其偏執。智者不可見離方便從乳得酪。酪出生蘇亦應如是離方便得。不可見乳從水草生。令酪亦爾從水草生。上來第二破其邪說。
是故義下是第三段舉說證成。是前乳酪同彼四緣所生眼識本無今有已有還無。故我說言因生法有因滅法無。
自下第三約就鹽喻破定有無。初先略破。若言已下因救廣破。就初略中先舉鹽喻。下就破執。若非咸物先有咸性世人何故更
【現代漢語翻譯】 現代漢語譯本 舉例說明並加以證實。就像牛奶中含有酪的性質一樣，這是一種顯而易見的正確觀點。就像前面所說的眼識既非有也非無一樣。如果有人說以下的內容，那就是爲了駁斥錯誤的觀點。錯誤的觀點是什麼呢？他們認為酪存在於牛奶中。現在用簡略的方式來否定這種觀點，因為這種觀點認為水能生乳，所以牛奶中一定有酪的性質。現在先直接否定這種觀點。為什麼呢？下面會解釋來表明這種觀點是錯誤的。如何解釋呢？明確牛奶和酪的因果關係是不同的。水是牛奶的因，牛奶是酪的因。怎麼能因為水不能產生酪，就說牛奶中一定有酪的性質呢？這段文字包含四個部分。第一，一切法的因和果都是不同的，泛泛地確立這個道理。第二，用前面的道理來消除錯誤的執念。不是一個因能產生所有的果，所以一種水不能產生牛奶和酪兩種果。不是所有的果都從一個因產生，所以牛奶和酪兩種果，不僅僅是從水產生的。第三，用四緣產生眼識的不同來顯示牛奶和酪的不同。就像前面的四種因素產生眼識，不能由此產生耳識等一樣，水生乳不能生酪。第四，用酥和酪的產生原因不同來顯示牛奶和酪的不同。這又如何類比呢？酥和酪的因不同，所以這個不能產生那個。牛奶和酪的因不同。產生牛奶的水不能產生酪。這段文字首先說明酥和酪的因不同。離開了人為的條件，牛奶中可以得到酪，但酪的因和酥不同。也就是說，離開了人為的條件。酪可以產生酥，但不能像那樣，酥的因和酪不同。下面用這個不同來駁斥他們的片面執念。有智慧的人不會認為離開人為的條件就能從牛奶中得到酪。酪產生酥也應該這樣，離開人為的條件就能得到。不能認為牛奶是從水草中產生的，就認為酪也應該從水草中產生。以上是第二部分，駁斥他們的錯誤觀點。 因此，下面的第三段是舉例說明並加以證實。牛奶和酪與四緣所生的眼識相同，本來沒有，現在有了，有了又會消失。所以我說因生法有，因滅法無。 從下面開始是第三部分，用鹽的例子來駁斥認為有或無是絕對的觀點。首先簡略地駁斥。如果有人說以下的內容，那就是因為要挽救而廣泛地駁斥。在最初的簡略駁斥中，先舉鹽的例子。下面就開始駁斥執念。如果不是鹹的東西先有鹹的性質，那麼世人為什麼還要...
【English Translation】 English version Illustrating and proving with examples. Just as milk contains the property of curds (Lactic acid solid, a milk product), this is an obvious and correct view. Just as the aforementioned eye consciousness is neither existent nor non-existent. If someone says the following, it is to refute erroneous views. What are the erroneous views? They believe that curds exist inherently in milk. Now, we briefly negate this view because this view holds that water can produce milk, so milk must have the property of curds. Now, let's directly negate this view first. Why? The following will explain to show that this view is wrong. How to explain? Clarify that the cause-and-effect relationship between milk and curds is different. Water is the cause of milk, and milk is the cause of curds. How can one say that milk must have the property of curds just because water cannot produce curds? This text contains four parts. First, the cause and effect of all dharmas (laws of nature) are different, generally establishing this principle. Second, use the previous principle to eliminate erroneous attachments. Not one cause can produce all effects, so one kind of water cannot produce two kinds of effects, milk and curds. Not all effects are produced from one cause, so the two kinds of effects, milk and curds, are not only produced from water. Third, use the difference in the four conditions producing eye consciousness to show the difference between milk and curds. Just as the previous four factors produce eye consciousness, one cannot produce ear consciousness, etc., from this, water producing milk cannot produce curds. Fourth, use the different causes of the production of ghee (clarified butter) and curds to show the difference between milk and curds. How is this analogous? The causes of ghee and curds are different, so this cannot produce that. The causes of milk and curds are different. The water that produces milk cannot produce curds. This text first explains that the causes of ghee and curds are different. Apart from artificial conditions, curds can be obtained from milk, but the cause of curds is different from ghee. That is to say, apart from artificial conditions. Curds can produce ghee, but it cannot be like that, the cause of ghee is different from curds. Below, we use this difference to refute their one-sided attachments. Wise people would not think that curds can be obtained from milk without artificial conditions. The production of ghee from curds should also be like this, obtainable without artificial conditions. One cannot think that milk is produced from water and grass, and therefore curds should also be produced from water and grass. The above is the second part, refuting their erroneous views. Therefore, the following third section is illustrating and proving with examples. Milk and curds are the same as eye consciousness produced by the four conditions, originally non-existent, now existent, and will disappear again. Therefore, I say that when the cause arises, the dharma (law of nature) exists; when the cause ceases, the dharma (law of nature) ceases. From below begins the third part, using the example of salt to refute the view that existence or non-existence is absolute. First, briefly refute. If someone says the following, it is to refute extensively because of the need to salvage. In the initial brief refutation, first give the example of salt. Below begins the refutation of attachments. If something is not salty to begin with, why would people...
求鹽耶破他先有。下彰先無。于中先明咸非先有以余緣故而得咸也明非自有。
廣中先舉邪人救義。次非不然。何以故下隨救廣破。前中即用鹽喻為法。于中初法次喻后合。法中若言不咸之物皆有咸性微故不知。由此微性鹽能令咸正立有義。若本無下破無成有。喻中種子自有四大喻不咸物先有咸性。緣外增長喻鹽令咸。合喻可知。
是義不然總非前說。下隨救辭廣以破之。于中先就鹽喻以破。后就種子四大以破。前中初言不咸之物先有咸性牒其救辭。鹽亦應有微不咸性舉鹽類微。是鹽若有如是二下破鹽二性。恐人被微立鹽二性故須遮破。于中初舉。何緣下微。是故知下結鹽無二。如鹽以下以鹽無二類破余物。鹽中既無微不咸性。不咸物中雲何有咸。
下次破其種子之喻。先牒直非。何以故下釋以顯非。三句破之。一以先後次第微破。二以外類內。三以內類外。次第說故。是初破也。若使子中即有芽莖乃至果實便是一時。何故子先乃至果后。子先果后次第說故明知先無。
不從已下是第二句以外類內。明外四大從緣集生先無自性。內亦如是。何得先有。于中為顯四大緣生泛舉諸法類以顯之。不從方便乳中得酪簡酪異余。謂不假於人工方便生蘇乃至一切諸法皆不如是非方便得明余異酪。四大如是
明外四大類同諸法皆方便得。彼外四大從緣增長先無自性。內亦如是何得先有。
若說已下是第三句以內類外破他救義。他人救言從外四大增內四大故內有性。不見從內增外四大故外無性。故今舉內類同于外明內四大亦有不藉外大增長應先無性。即事顯之。如尸利沙果先無形質。見昂星時果則出生足長五寸。如是果者實不因於外四大增。亦應同外先無自性。
自下第二就三種語辨性分齊。于中先辨三種之語。后約顯性。前中初先舉昔所說。云何下釋釋隨自中先問。次辨。后總結之。辨中有二。一就比丘明隨意語。二就如來。前中六句。一諸比丘問舍利弗受身之因。二舍利反呵不為宣說。三比丘自說。四共詣佛所向佛說之。五舍利弗問佛是非。六如來普印。就佛明中舍利初問。如來后辨。如是下結。釋隨他中初問。次辨。后總結之。辨中隨彼長者意解用以顯已名隨他意。于中有三。一芭吒難佛。二如來將彼用以自解。三說罪怖之彼聞惶恐悔過求救。初段可知。
第二段中句別有四。一如來反定。幻幻之人名幻人耶彼答言善。二如來反問。知旃陀不彼答言知。三如來反徴。汝知旃陀是旃陀不彼答言非。四如來將彼類顯自己。明已知幻而非幻人第三段中句別有四。第一如來說罪怖之。彼聞得罪求欲與財。
【現代漢語翻譯】 現代漢語譯本： 外面的四大（地、水、火、風，構成物質世界的四種基本元素）和諸法（一切事物）都是通過方便法門而獲得的。這些外面的四大，從因緣和合而增長，原本沒有自性（事物自身存在的固定不變的性質）。內在的四大也是如此，怎麼能說它原本就存在呢？ 如果說『已下』是第三句，用內在的四大類比外在的四大，是爲了駁斥他人的辯解。他人辯解說，因為外面的四大增長了內在的四大，所以內在的四大具有自性；而沒有看到內在的四大增長了外面的四大，所以外面的四大沒有自性。所以現在舉內在的四大來類比外在的四大，說明內在的四大也有不依賴於外在四大而增長的情況，因此應該原本沒有自性。用具體的事例來顯明這一點，就像尸利沙果（一種果實）最初沒有形狀和質地，當看到昂星（星名）出現時，果實就出生了，並且長到五寸長。這樣的果實實際上不是因為外在的四大增長而產生的，也應該和外在的四大一樣，原本沒有自性。 下面第二部分，就三種語言來辨別自性的分界。其中先辨別三種語言，然後用它們來顯示自性。在前面一部分中，首先舉出過去所說的內容。『云何下』解釋說明，在隨自意語中，先提問，然後辨別，最後總結。辨別中有兩種情況：一是就比丘（佛教出家男眾）說明隨自意語，二是就如來說明。在前面關於比丘的部分，有六句話：一是諸位比丘詢問舍利弗（佛陀十大弟子之一，以智慧著稱）接受身體的原因；二是舍利弗反而呵斥他們，不為他們宣說；三是比丘自己說；四是一同前往佛陀處所，向佛陀陳述此事；五是舍利弗問佛陀他說的對不對；六是如來普遍印可。在關於佛陀的部分，舍利弗先提問，如來后辨別。『如是下』是總結。解釋隨他意語中，先提問，然後辨別，最後總結。辨別中，隨著那位長者（有德行的富人）的意願來解釋，用以顯明自己，這叫做隨他意。其中有三個部分：一是芭吒（人名）為難佛陀；二是如來將他的話用來自己解釋；三是說罪過的可怕，使他聽了感到惶恐，懺悔過錯，請求救助。第一段可以理解。 第二段中，每句分別有四層意思：一是如來反過來肯定，幻化的人可以稱為幻人嗎？他回答說『是』；二是如來反過來問，你知道旃陀（人名）嗎？他回答說『知道』；三是如來反過來追問，你知道旃陀是旃陀嗎？他回答說『不是』；四是如來將他類比來顯明自己，說明已經知道幻化，但不是幻人。第三段中，每句分別有四層意思：第一，如來說罪過的可怕，他聽了感到得罪，想要用財物來贖罪。
【English Translation】 English version: The external four great elements (earth, water, fire, and wind, the four basic elements constituting the material world) and all dharmas (all things) are obtained through expedient means. These external four great elements grow from the aggregation of conditions and originally have no self-nature (the fixed and unchanging nature of things themselves). The internal four great elements are also like this, how can it be said that they originally exist? If '已下' (what follows) is said to be the third sentence, using the internal four great elements to analogize the external four great elements is to refute others' arguments. Others argue that because the external four great elements increase the internal four great elements, the internal four great elements have self-nature; but they do not see that the internal four great elements increase the external four great elements, so the external four great elements have no self-nature. Therefore, now citing the internal four great elements to analogize the external four great elements, it shows that the internal four great elements also have situations where they do not rely on the external four great elements to grow, so they should originally have no self-nature. Use concrete examples to illustrate this point, just like the Śirīṣa fruit (a type of fruit) initially has no shape or texture, when the rising star (a star name) is seen, the fruit is born and grows to five inches long. Such a fruit is not actually produced because of the increase of the external four great elements, and should also be like the external four great elements, originally having no self-nature. Below is the second part, distinguishing the boundaries of self-nature based on three types of speech. Among them, first distinguish the three types of speech, and then use them to reveal self-nature. In the previous part, first cite what was said in the past. '云何下' (what follows) explains, in speech according to one's own intention, first ask, then distinguish, and finally summarize. There are two situations in the distinction: one is to explain speech according to one's own intention based on the Bhikṣus (Buddhist monks), and the other is to explain based on the Tathāgata (Buddha). In the previous part about the Bhikṣus, there are six sentences: first, the Bhikṣus ask Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) about the cause of receiving a body; second, Śāriputra instead scolds them and does not explain it to them; third, the Bhikṣus speak for themselves; fourth, they go together to the Buddha's place and report this matter to the Buddha; fifth, Śāriputra asks the Buddha if what he said is correct; sixth, the Tathāgata universally approves. In the part about the Buddha, Śāriputra asks first, and the Tathāgata distinguishes later. '如是下' (thus, what follows) is the summary. In explaining speech according to others' intentions, first ask, then distinguish, and finally summarize. In the distinction, explaining according to the wishes of that elder (a virtuous and wealthy person), using it to reveal oneself, this is called speech according to others' intentions. There are three parts in it: first, Bāṭa (a person's name) makes things difficult for the Buddha; second, the Tathāgata uses his words to explain himself; third, he speaks of the fearfulness of sins, causing him to feel terrified upon hearing it, repent of his mistakes, and ask for help. The first paragraph can be understood. In the second paragraph, each sentence has four levels of meaning: first, the Tathāgata affirms in reverse, can a person who transforms illusions be called an illusionist? He answers 'yes'; second, the Tathāgata asks in reverse, do you know Caṇḍa (a person's name)? He answers 'I know'; third, the Tathāgata questions in reverse, do you know that Caṇḍa is Caṇḍa? He answers 'no'; fourth, the Tathāgata uses him as an analogy to reveal himself, explaining that he already knows transformation, but is not an illusionist. In the third paragraph, each sentence has four levels of meaning: first, the Tathāgata speaks of the fearfulness of sins, causing him to feel guilty upon hearing it, wanting to redeem himself with wealth.
何故如是。波斯匿王先有成教。有犯佛者罰財入官。彼聞得罪謂招此坐故求與財。二如來為辨。罪非失財謂墮三惡。彼聞惶怖請佛救免。三佛為說法彼聞得果懺謝歸依。四如來讚歎。
隨自他中初問次辨后結可知。
下約辨性。十住少見名隨他意。先辨后釋。說一切生皆有佛性不斷不滅終得菩提名隨自意。說一切生皆有佛性惱覆不見彼此同知名隨自意。
自下第三就其一語明陰界入攝性周盡。先論一語。后約辨性。前中如來或為一法說無量法總以標舉。為彰一法攝法周盡說無量法同歸一法。如經中下三番顯之。中約辨性。文顯可知。
自下第四約就七語辨明宣說佛性所為。為令眾生不放逸故。先辨七語。后約論性。前中如來說有七語總以標舉。次列七名。因中說果名為因語果中說因名為果語。說現在法望前為果望后為因名因果語。立喻顯法名為喻語。假舉世間不應有事而顯諸法名不應語。隨世流佈說男女等名世流佈語。有所宣說令他眾生從已化意名如意語。雖舉七語為約后一明已為生說性之意。
下廣釋之。解因語中初問。次釋。后總結之。果語亦然。因果語中先問次辨。如經中說眾生現在六入觸因略以標舉。眾生現存六入及觸是過去世業行家果。現所造業復為來因名因果語。下重顯
【現代漢語翻譯】 現代漢語譯本： 為什麼會這樣呢？波斯匿王（Prasenajit, 意為勝軍王）之前已經頒佈了法令，有冒犯佛陀的人要罰款充公。他聽說有人因此獲罪，認為是因為自己頒佈法令造成的，所以想用錢來解決。二、如來（Tathagata, 意為如實而來者）為他辨明，罪過並非僅僅是失去錢財，而是會墮入三惡道（three evil realms）。他聽后非常害怕，請求佛陀救度。三、佛陀為他說法，他聽后證得果位，懺悔並皈依。四、如來讚歎他。
從自身和他人的角度來看，先是提問，然後是辨析，最後是總結，這都是可以理解的。
下面從辨析佛性（Buddha-nature）的角度來說。十住（tenth stage of Bodhisattva path）菩薩少見佛性，這叫做隨他意（following others' views）。先辨析，后解釋。說一切眾生皆有佛性，不會斷滅，最終都能證得菩提（Bodhi, 意為覺悟），這叫做隨自意（following one's own views）。說一切眾生皆有佛性，但被煩惱覆蓋而看不見，彼此相同，這叫做隨自意。
下面第三點，就其中一句話來說明，陰（skandha, 意為蘊）、界（dhatu, 意為界）、入（ayatana, 意為處）都包含佛性，而且佛性周遍完備。先討論一句話，然後從辨析佛性的角度來說。前面，如來或者為一種法說無量法，總的來說是用總綱來標舉。爲了彰顯一種法包含所有法，佛性周遍完備，所以說無量法都歸於一種法。如經文中的下面三段來顯明這一點。中間是從辨析佛性的角度來說，文義顯明，可以理解。
下面第四點，就七種語言來辨明宣說佛性的目的。爲了讓眾生不放逸。先辨析七種語言，然後從論述佛性的角度來說。前面，如來說有七種語言，總的來說是用總綱來標舉。其次列出七種名稱。在因中說果，叫做因語（cause language）；在果中說因，叫做果語（effect language）。說現在的法，望前是果，望后是因，叫做因果語（cause-effect language）。立比喻來顯明法，叫做喻語（metaphorical language）。假設世間不應該有的事情，來顯明諸法，叫做不應語（inappropriate language）。隨著世間的流佈，說男女等等，叫做世流佈語（worldly language）。有所宣說，讓其他眾生按照自己的意願來教化，叫做如意語（agreeable language）。雖然舉出七種語言，但主要是爲了說明已經為眾生宣說佛性的意義。
下面廣泛地解釋這些語言。解釋因語，先提問，然後解釋，最後總結。果語也是這樣。因果語中，先提問，然後辨析。如經文中所說，眾生現在的六入（six sense organs）是觸（sense contact）的因，略微地用總綱來標舉。眾生現在存在的六入和觸是過去世業行的結果。現在所造的業又成為未來的因，這叫做因果語。下面重新顯明這一點。
【English Translation】 English version: Why is it so? King Prasenajit (meaning 'Victorious Army') had previously established a law that those who offend the Buddha would be fined and the money would go to the government. He heard that someone was convicted because of this law, and thought it was his fault for enacting it, so he sought to resolve it with money. Second, the Tathagata (meaning 'Thus Come One') clarified for him that the offense was not just about losing money, but would lead to falling into the three evil realms. Hearing this, he was terrified and asked the Buddha for salvation. Third, the Buddha preached the Dharma to him, and upon hearing it, he attained the fruit, repented, and took refuge. Fourth, the Tathagata praised him.
From the perspective of oneself and others, it is understandable that first there is a question, then an analysis, and finally a conclusion.
Below, it is discussed from the perspective of analyzing Buddha-nature. Bodhisattvas in the tenth stage (tenth stage of Bodhisattva path) rarely see Buddha-nature, which is called 'following others' views.' First analyze, then explain. Saying that all beings have Buddha-nature, which will not be extinguished, and that they will eventually attain Bodhi (meaning 'enlightenment'), is called 'following one's own views.' Saying that all beings have Buddha-nature, but it is covered by afflictions and cannot be seen, and that this is the same for everyone, is called 'following one's own views.'
Below, the third point, taking one phrase to illustrate that the skandhas (meaning 'aggregates'), dhatus (meaning 'elements'), and ayatanas (meaning 'sense bases') all contain Buddha-nature, and that Buddha-nature is pervasive and complete. First discuss one phrase, then discuss it from the perspective of analyzing Buddha-nature. Earlier, the Tathagata either spoke of countless dharmas for one dharma, generally using a summary to highlight it. To show that one dharma contains all dharmas, and that Buddha-nature is pervasive and complete, it is said that countless dharmas all return to one dharma. This is shown in the following three sections in the scriptures. In the middle, it is discussed from the perspective of analyzing Buddha-nature, and the meaning is clear and understandable.
Below, the fourth point, using seven types of language to clarify the purpose of proclaiming Buddha-nature: to prevent beings from being negligent. First analyze the seven types of language, then discuss it from the perspective of discussing Buddha-nature. Earlier, the Tathagata said there are seven types of language, generally using a summary to highlight it. Next, list the seven names. Speaking of the result in the cause is called 'cause language'; speaking of the cause in the result is called 'effect language.' Speaking of the present dharma, looking back it is the result, and looking forward it is the cause, which is called 'cause-effect language.' Establishing a metaphor to clarify the dharma is called 'metaphorical language.' Assuming things that should not exist in the world to clarify all dharmas is called 'inappropriate language.' Following the dissemination in the world, speaking of men and women, etc., is called 'worldly language.' Saying something to allow other beings to be taught according to one's own intentions is called 'agreeable language.' Although seven types of language are mentioned, the main purpose is to explain the meaning of having already proclaimed Buddha-nature to beings.
Below, these languages are explained extensively. Explaining cause language, first ask, then explain, and finally summarize. The same is true for effect language. In cause-effect language, first ask, then analyze. As it is said in the scriptures, the present six sense organs of beings are the cause of contact, briefly using a summary to highlight it. The six sense organs and contact that beings currently possess are the result of past actions. The actions now created become the cause of the future, which is called cause-effect language. This is re-emphasized below.
之。名過去業果釋為果語。如來亦說為未來業是業因緣得未來果釋為因語。是名結之。次三可知。如意語中先問次辨。辨中五句。一呵毀禁令人持戒稱已化意名如意語。此就凡夫。二贊須陀令人生善稱已化意名如意語。此就二乘。三贊菩薩令人發心稱已化意名如意語。此就菩薩此三約人。四說三惡令人修善此宣其事。五說一切燒及與無我令人厭離此彰其理。此二就法。
下約論性。說諸眾生悉有佛性令人趣求舍離放逸稱已化意名如意語。
依寶性論。為五義故說生有性。一為眾生於自身中生怯弱心謂已無性絕分不求。二為輕慢餘眾生故說生有性。彼當作佛云何可輕。故法華中不輕菩薩若見四眾高聲唱言汝當作佛我不輕汝。以知眾生有佛性故。三為妄執我眾生故宣說佛性不同情取。故勝鬘云如來藏者非我眾生非命非人。四為執著虛妄法故宣說佛性不同所取。五為誹謗真如來藏謂是空寂斷滅無法。故說佛性是真是實常樂我凈。今此為令不放逸者同彼初義。
自下第五重就向前隨自意語。彰性淵深唯佛獨知餘人不測誡勸舍謗。如來複有隨自意語總以標舉。下別顯之。于中有二。第一略明佛性有無誡勸舍著二如恒河下廣辨有無誡勸舍著。略中有四。一明性有無。二舉人不解誡勸舍著。三重辨有無。四重誡舍
著。
就初段中先就如來明性有無。后類餘人。佛中先舉有無二門。次列后辨。如有無下類顯余法。如前所辨佛性有無如是一切善不善等惡法悉無善法皆有。是名下結。乃至闡提佛性有無亦如是者降佛已下始從後身乃至闡提佛性有無。類上可知故言如是。所言異者善根之人望上有惡而無善法。望下有善而無惡法。闡提一向有惡無善。
自下第二明前所說眾生不解誡勸舍著。我雖說性眾生不解明凡不解。佛如是等隨自意語舉佛獨知成凡不解。如是語者後身不解況於二乘。其餘菩薩彰聖不解。我往一時在耆阇下舉淺況深成聖不解。
自下第三重辨有無。或有佛性一闡提有善根無者。有不善性無其善性。佛性緣起為不善陰。故不善陰名為佛性。闡提有此。或有佛性善根人有闡提無者。初地已上名善根人。通則種性已上菩薩斯名善人。彼有善性無不善性。或有佛性二人俱有俱有理性。或性二俱無俱無果性。
自下第四重誡舍著。若解如是四句義者不應難言定有定無正勸舍著。若言眾生悉有性不舉佛獨知遮其偏著。如來如是隨自意下牒佛獨知呵其偏著。備前四義。眾生云何一向作解廣中有二。一就人明性。二是七人不修身戒心慧已下誡勸舍著。前中有三。一舉喻相約之顯法。二如恒河中七種眾生不離水
【現代漢語翻譯】 現代漢語譯本：
就第一段中，先就如來（Tathagata，佛的稱號）明說佛性（Buddha-nature）的有無，然後以此類推其餘的人。在佛的部分，先提出有和無兩種說法，然後列舉後文進行辨析。『如有無下類顯余法』，就像前面所辨析的佛性有無一樣，一切善與不善等惡法，都是沒有善法而只有惡法，『是名下結』是總結。乃至闡提（Icchantika，斷善根的人）的佛性有無也是如此，從佛以下，從後身乃至闡提的佛性有無，都可以參照上面的內容來理解，所以說『如是』。所說的不同之處在於，有善根的人，從上面來看，有惡而沒有善法；從下面來看，有善而沒有惡法。而闡提則是一直有惡而沒有善。
從下面開始第二部分，說明前面所說的眾生不理解誡勸舍著。『我雖說性眾生不解』，說明凡夫不理解。『佛如是等隨自意語』，舉出佛的獨知，成就凡夫的不理解。『如是語者』，後身（指修行位階較低的人）不理解，更何況是二乘（聲聞和緣覺）。『其餘菩薩』，彰顯聖者也不理解。『我往一時在耆阇（Grdhrakuta，靈鷲山）下』，舉淺顯的例子來比況深奧的道理，成就聖者也不理解。
從下面開始第三部分，再次辨析有無。『或有佛性一闡提有善根無者』，有不善的性質，沒有其善的性質。佛性緣起成為不善的陰（Skandha，五蘊），所以不善的陰被稱為佛性，闡提有這個。『或有佛性善根人有闡提無者』，初地（Bhumi，菩薩修行階位）以上的稱為善根人，廣義上來說，種性（Gotra，具有成佛的可能性）以上的菩薩都可以稱為善人。他們有善的性質，沒有不善的性質。『或有佛性二人俱有』，都有理性。『或性二俱無』，都沒有果性。
從下面開始第四部分，再次告誡捨棄執著。『若解如是四句義者』，如果不理解這四句的含義，不應該說一定有或者一定沒有，這是勸誡捨棄執著。『若言眾生悉有性不』，舉出佛的獨知，遮止其偏頗的執著。『如來如是隨自意下』，引用佛的獨知，呵斥其偏頗的執著。具備了前面的四種含義。『眾生云何一向作解』，廣泛的內容中有兩種，一是就人來說明佛性，二是七種人不修身戒心慧以下，是告誡勸說捨棄執著。前面一種情況有三種，一是舉出比喻相互約定來顯明佛法，二是如同恒河中七種眾生不離水
【English Translation】 English version:
In the initial section, it first discusses the presence or absence of Tathagata's (Buddha's title) Buddha-nature, and then extends this to other beings. Regarding the Buddha, it first presents the two perspectives of existence and non-existence, followed by a detailed analysis. 'If there is existence or non-existence, it reveals other dharmas,' just as the presence or absence of Buddha-nature has been previously analyzed, all good and bad evil dharmas lack good dharmas and only possess evil dharmas. 'The conclusion below' is a summary. Even the presence or absence of Buddha-nature in Icchantikas (those who have severed their roots of goodness) is similar. From the Buddha downwards, from the subsequent existence to the presence or absence of Buddha-nature in Icchantikas, it can be understood by referring to the above content, hence the term 'similar.' The difference lies in that those with roots of goodness, from above, have evil but lack good dharmas; from below, they have good but lack evil dharmas. Icchantikas, on the other hand, consistently have evil and lack good.
Starting from below is the second part, explaining that sentient beings do not understand the admonitions to abandon attachments. 'Although I speak of nature, sentient beings do not understand,' indicating that ordinary beings do not understand. 'The Buddha speaks according to his own mind,' highlighting the Buddha's unique knowledge, confirming the ordinary beings' lack of understanding. 'Those who speak thus,' those in later existences (referring to those in lower stages of practice) do not understand, let alone the Two Vehicles (Sravakas and Pratyekabuddhas). 'The remaining Bodhisattvas' emphasize that even sages do not understand. 'Once, I was at the foot of Grdhrakuta (Vulture Peak Mountain),' using a simple example to illustrate profound principles, confirming that even sages do not understand.
Starting from below is the third part, re-analyzing existence and non-existence. 'Some have Buddha-nature, Icchantikas have it, but those with roots of goodness do not,' having an evil nature but lacking its good nature. Buddha-nature arises as an impure Skandha (five aggregates), so the impure Skandha is called Buddha-nature, which Icchantikas possess. 'Some have Buddha-nature, those with roots of goodness have it, but Icchantikas do not,' those above the first Bhumi (Bodhisattva practice stage) are called those with roots of goodness. Broadly speaking, Bodhisattvas above the Gotra (potential for Buddhahood) can be called good people. They have a good nature but lack an impure nature. 'Some have Buddha-nature, both have it,' both have rationality. 'Some lack both natures,' both lack the nature of fruition.
Starting from below is the fourth part, reiterating the admonition to abandon attachments. 'If one does not understand the meaning of these four sentences,' if one does not understand the meaning of these four sentences, one should not say that it definitely exists or definitely does not exist; this is an admonition to abandon attachments. 'If one says that all sentient beings have nature,' highlighting the Buddha's unique knowledge, preventing their biased attachments. 'The Tathagata speaks according to his own mind,' quoting the Buddha's unique knowledge, rebuking their biased attachments. It encompasses the previous four meanings. 'How do sentient beings understand in one direction?' There are two types of broad content: one is to explain Buddha-nature in terms of people, and the other is that the seven types of people do not cultivate body, precepts, mind, and wisdom below, which is an admonition to abandon attachments. The former situation has three aspects: one is to use metaphors to mutually agree and reveal the Dharma, and the other is like the seven types of beings in the Ganges River who do not leave the water.
下辨其喻意約之顯法。三迦葉言若有因則有果下於前義中有難解者問答重顯。
就初段中先舉喻相。后約顯法。喻中先舉次列后辨。法中初言涅槃河中有七眾生。合初總前師子中宣說生死以為恒河。此說涅槃經法為河生死為水。經中所說從凡至佛為七眾生。皆是水性喻不離性。
次列其名。三門分別。一就三乘別行分別。二就三乘共行分別。三就三乘通行分別。
別行七者。聲聞緣覺菩薩及佛各有七人。聲聞七者。大位分之外凡常沒。五停心后乃至暖頂名出已沒。忍心及與世第一法名出已住。苦忍已去名為觀方。斯陀行去名觀已行。那含果后名行已住。羅漢名為水陸俱行。緣覺七人相同聲聞。唯有最後獨悟為異。菩薩七者闡提常沒。始學發心名出已沒善趣名住。信不壞故。習種觀方。性種名為觀方已行。故華嚴中名為十行。解行名為行已覆住。初地已上水陸俱行。佛七人者外凡常沒。善趣名為出已還沒。種性已上說之為住。初地觀方。二地已去名觀已行。八地已上名行已住。如來名為水陸俱行。
共行七中三門分別。一開小合大以論七人。于中前六與向聲聞七人之中初六人同。羅漢辟支菩薩及佛通皆名為水陸俱行。二開大合小。凡夫二乘悉名常沒。常沒凡夫二乘地中余之六種與向如來七人之
中后六人同。三大小俱開。此義如前。師子品說外凡常沒。五停至頂名出已沒。忍世第一名出已住。須陀乃至阿羅漢果名觀四方。辟支名為觀方已行。菩薩名為行已覆住。如來名為水陸俱行。
通行七者。一一人中皆通三乘。今此偏就通行論七。但下文中初二后一彰通隱別。中間四人偏舉小乘略不論大。
下辨其相。于中具列十八種人就之論七。言十八者。一是闡提。二是信善求有凡夫。三是信善求出凡夫。四五停心。五別相念處。六十二緣觀。此即是其總相念處。七暖。八頂。九忍。十世第一法。十一見道。十二須陀。十三斯陀。十四那含。十五羅漢。十六辟支。十七菩薩。十八是佛。此十八中初之一人直名常沒。常沒三塗。其第二人義有兩兼。望其三有名為常沒。望其三塗名出已沒。次有四人義皆兩兼。一遇惡友暫出還沒。還沒三有。二遇善友堅住不退即為住人。次有兩人皆具三義。一遇惡友暫出還沒。二遇善友堅住不退即為住人。三學觀四諦名為觀方。其次兩人義有兩兼。一名為住。二學觀諦名為觀方。次有兩人直名觀方。從此已后皆有住義。隱而不彰。次一名為觀方已行。次一名為行已覆住。后四名為水陸俱行。
就初人中先牒。次辨。后以喻帖。辨中有二。一明其人沒之所以。二惡住者
【現代漢語翻譯】 現代漢語譯本： 中后六人相同。三小乘、大乘都已開悟。此義如前所述。『師子品』中說外凡之人常常沉沒。修習五停心觀直至頂位的人，名為『出已沒』（已經出離又沉沒）。安忍於世間第一法的人，名為『出已住』（已經出離並且安住）。須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）乃至阿羅漢（Arhat，無學果）果位的人，名為『觀四方』（觀察四方）。辟支佛（Pratyekabuddha，緣覺）名為『觀方已行』（觀察四方后已行走）。菩薩（Bodhisattva，覺有情）名為『行已覆住』（行走後又安住）。如來（Tathagata，佛）名為『水陸俱行』（水路和陸路都能行走）。
通行七種人：第一種是每個人中都通達三乘。現在這裡偏重於通行來討論這七種人。但下文中的前兩種和最後一種彰顯了通達，而隱藏了差別。中間四種人偏重於舉例說明小乘，而略過了大乘。
下面辨別他們的相狀。其中詳細列舉了十八種人來討論這七種人。所說的十八種人是：第一是闡提（Icchantika，斷善根者）。第二是信善求有凡夫。第三是信善求出凡夫。第四是五停心觀（Five kinds of meditation）。第五是別相念處（Specific mindfulness）。第六是十二緣觀（Twelve links of dependent origination），這就是總相念處（General mindfulness）。第七是暖位（Warmth stage）。第八是頂位（Peak stage）。第九是忍位（Forbearance stage）。第十是世第一法（The highest mundane dharma）。第十一是見道位（Path of seeing）。第十二是須陀洹（Sotapanna，入流果）。第十三是斯陀含（Sakadagami，一來果）。第十四是阿那含（Anagami，不還果）。第十五是阿羅漢（Arhat，無學果）。第十六是辟支佛（Pratyekabuddha，緣覺）。第十七是菩薩（Bodhisattva，覺有情）。第十八是佛（Buddha，覺者）。這十八種人中，第一種人直接被稱為『常沒』（always submerged），常常沉沒於三涂（Three evil realms）。第二種人意義上有兩種兼具。從他追求三有（Three realms of existence）來說，可以稱為『常沒』。從他脫離三塗來說，可以稱為『出已沒』。接下來四種人意義上都有兩種兼具。第一種是遇到惡友就暫時出離又沉沒，仍然沉沒於三有。第二種是遇到善友就堅定安住不退轉，就是『住人』（abiding person）。接下來兩種人都具有三種意義。第一種是遇到惡友就暫時出離又沉沒。第二種是遇到善友就堅定安住不退轉，就是『住人』。第三種是學習觀察四諦（Four Noble Truths），名為『觀方』（observing the direction）。接下來兩種人意義上有兩種兼具。一種名為『住』（abiding），第二種是學習觀察四諦，名為『觀方』。接下來兩種人直接名為『觀方』。從這之後的人都具有安住的意義，只是隱藏而不彰顯。接下來一種人名為『觀方已行』（observing the direction and already walking）。接下來一種人名為『行已覆住』（walking and then abiding again）。最後四種人名為『水陸俱行』（walking on both water and land）。
就第一種人中，先是牒出，然後辨別，最後用比喻來貼切說明。辨別中有兩點。一是說明這種人沉沒的原因。二是惡住（evil abiding）的原因。
【English Translation】 English version: The six people in the middle and later stages are the same. The three Lesser Vehicles and the Great Vehicle are all enlightened. This meaning is as mentioned before. The 『Lion Roar Chapter』 says that ordinary people outside the path are often submerged. Those who cultivate the Five Contemplations to Stop the Mind (Five kinds of meditation) up to the peak stage are called 『gone out and submerged』 (already emerged and then submerged). Those who endure the highest mundane dharma are called 『gone out and abiding』 (already emerged and abiding). Srotapanna (Stream-enterer), Sakadagami (Once-returner), Anagami (Non-returner), and even Arhat (Worthy One) are called 『observing the four directions』. Pratyekabuddha (Solitary Buddha) is called 『already walked after observing the direction』. Bodhisattva (Enlightening being) is called 『already walked and abiding again』. Tathagata (Thus Come One, Buddha) is called 『walking on both water and land』.
The seven types of people who are universally accessible: The first is that everyone can access the Three Vehicles. Here, we focus on discussing these seven types of people in terms of universal accessibility. However, the first two and the last one in the following text highlight accessibility while concealing differences. The four people in the middle focus on illustrating the Lesser Vehicle, while omitting the Great Vehicle.
Below, we distinguish their characteristics. Among them, eighteen types of people are listed in detail to discuss these seven types. The eighteen types of people mentioned are: First is Icchantika (one who has cut off roots of goodness). Second is an ordinary person who believes in goodness and seeks existence. Third is an ordinary person who believes in goodness and seeks liberation. Fourth is the Five Contemplations to Stop the Mind (Five kinds of meditation). Fifth is Specific Mindfulness. Sixth is the Twelve Links of Dependent Origination, which is General Mindfulness. Seventh is the Warmth Stage. Eighth is the Peak Stage. Ninth is the Forbearance Stage. Tenth is the Highest Mundane Dharma. Eleventh is the Path of Seeing. Twelfth is Srotapanna (Stream-enterer). Thirteenth is Sakadagami (Once-returner). Fourteenth is Anagami (Non-returner). Fifteenth is Arhat (Worthy One). Sixteenth is Pratyekabuddha (Solitary Buddha). Seventeenth is Bodhisattva (Enlightening being). Eighteenth is Buddha (Enlightened One). Among these eighteen types of people, the first type is directly called 『always submerged』, often submerged in the Three Evil Realms. The second type of person has two meanings combined. From the perspective of seeking the Three Realms of Existence, they can be called 『always submerged』. From the perspective of escaping the Three Evil Realms, they can be called 『gone out and submerged』. The next four types of people all have two meanings combined. The first is that encountering evil friends leads to temporary departure and then submergence, still submerged in the Three Realms of Existence. The second is that encountering good friends leads to firm abiding without regression, which is an 『abiding person』. The next two types of people all have three meanings. The first is that encountering evil friends leads to temporary departure and then submergence. The second is that encountering good friends leads to firm abiding without regression, which is an 『abiding person』. The third is learning to observe the Four Noble Truths, called 『observing the direction』. The next two types of people have two meanings combined. One is called 『abiding』, and the second is learning to observe the Four Noble Truths, called 『observing the direction』. The next two types of people are directly called 『observing the direction』. From this point onwards, all people have the meaning of abiding, but it is hidden and not highlighted. The next type of person is called 『already walked after observing the direction』. The next type of person is called 『walking and then abiding again』. The last four types of people are called 『walking on both water and land』.
Regarding the first type of person, first it is stated, then distinguished, and finally explained with an appropriate metaphor. There are two points in the distinction. One is to explain the reason for this person's submergence. The second is the reason for evil abiding.
則有六下廣顯沒相。前中初明聞法誹謗無信故沒。遠善友下於善不修無行故沒。前無信中言有人者謂闡提人。聞涅槃等舉所謗法。于中有三。一聞說如來。二一切生下聞說佛性。三一闡提下聞說菩提。下彰其謗。聞已不信即作是念明其心謗。念涅槃經是外道書作是言等明其口謗。下無行中明其不能近友聞法思惟修習。文顯可知。
上來第一明沒所以。
下顯沒相。文別有四。一略舉六事。二是名下就之辨沒。初先結前。何故下釋。三所言下廣釋前六。四是人具足如上六下廣顯前沒。是人具足如上六事能斷善等明造惡因。是因緣下明沒惡道。是人身口心業重下沒不能出。何以下釋。心不生善明無治因。無量佛出不聞不見明離治緣。是故下結。上來廣辨。如恒河下舉喻以帖。
涅槃義記卷第九
奧書損失可惜可惜。 大正藏第 37 冊 No. 1764 大般涅槃經義記
涅槃義記卷第十
隋凈影寺沙門釋慧遠述
自下第二明其信善求有凡夫。此有兩義。一常沒義。常沒三有。二有暫出還沒之義。還沒三塗。文中先明常沒之義。復有常沒非一闡提簡前起后。何者下辨。是名下結。下明還沒。句別有四。一明四善得惡果報初舉。次列。后總結之。二就其人明出沒義。若修
【現代漢語翻譯】 現代漢語譯本： 則有六種下墮的廣泛顯現，沒有解脫之相。前面（六事中的）第一項說明，聽聞佛法后誹謗且不信，所以下墮。『遠善友』以下說明，對於善法不修習，沒有善行，所以下墮。前面『無信』中說『有人』，是指闡提（icchantika，斷善根者）之人。『聞涅槃等』是舉例說明所誹謗的法。其中有三點：一是聽聞宣說如來（Tathagata）。二是『一切生』以下，聽聞宣說佛性（Buddha-nature）。三是『一闡提』以下，聽聞宣說菩提（Bodhi，覺悟）。下面彰顯他們的誹謗：聽聞之後不相信，立即產生這樣的想法，表明他們的心謗。認為《涅槃經》（Nirvana Sutra）是外道書籍，說出這樣的話等，表明他們的口謗。下面的『無行』中，說明他們不能親近善友，聽聞佛法，思惟修習。文義顯明可知。
上面第一部分說明了下墮的原因。
下面顯示下墮之相。文義分為四個部分：一是簡略地列舉六件事。二是『是名』以下，就這六件事辨別下墮之相。首先總結前面所說的。『何故』以下解釋原因。三是『所言』以下，廣泛地解釋前面的六件事。四是『是人具足如上六』以下，廣泛地顯示前面的下墮之相。『是人具足如上六事能斷善等』，說明造作惡業的原因。『是因緣』以下，說明下墮惡道。『是人身口心業重』以下，說明下墮后不能解脫。『何以』以下解釋原因。『心不生善』，說明沒有對治之因。『無量佛出不聞不見』，說明遠離對治之緣。『是故』以下總結。上面廣泛地辨析了下墮之相。『如恒河』以下，用比喻來貼切地說明。
《涅槃義記》卷第九
奧書損失，可惜可惜。 《大正藏》第37冊 No. 1764 《大般涅槃經義記》
《涅槃義記》卷第十
隋朝凈影寺沙門釋慧遠 述
從下面開始，第二部分說明相信善法，追求存在的凡夫。這裡有兩種含義：一是常時下墮的含義，常時下墮於三有（three realms of existence）。二是有暫時脫離但又下墮的含義，最終還是會下墮到三塗（three evil paths）。文中先說明常時下墮的含義。『復有常沒非一闡提』，是爲了區別前面所說的，承前啓後。『何者』以下辨別。『是名』以下總結。下面說明還會下墮的情況。句子分為四個部分：一是說明修習四種善法卻得到惡果報，首先是舉例，其次是列舉，最後是總結。二是就其人說明出沒的含義。『若修』
【English Translation】 English version: Then there are six kinds of falling that are widely manifested, without the appearance of liberation. The first item (of the six) explains that one falls because of slandering and disbelieving the Dharma after hearing it. 'Far from good friends' below explains that one falls because of not cultivating good deeds and lacking good conduct. In the previous 'disbelief,' 'someone' refers to an icchantika (one who has severed their roots of goodness). 'Hearing Nirvana etc.' exemplifies the Dharma that is slandered. There are three points in it: first, hearing the preaching of the Tathagata (Thus Come One). Second, 'all beings' below, hearing the preaching of Buddha-nature. Third, 'icchantika' below, hearing the preaching of Bodhi (enlightenment). The following highlights their slander: after hearing, not believing, and immediately having such thoughts, indicating their mental slander. Thinking that the Nirvana Sutra is a heretical book, saying such things, etc., indicates their verbal slander. In the following 'no practice,' it explains that they cannot be close to good friends, hear the Dharma, contemplate, and practice. The meaning of the text is clear and understandable.
The first part above explains the reasons for falling.
The following shows the appearance of falling. The meaning of the text is divided into four parts: first, briefly listing six things. Second, 'is named' below, distinguishing the appearance of falling based on these six things. First, summarize what was said earlier. 'Why' below explains the reason. Third, 'what is said' below, widely explains the previous six things. Fourth, 'this person possesses the above six' below, widely showing the previous appearance of falling. 'This person possesses the above six things and can cut off goodness, etc.,' explains the cause of creating evil karma. 'This cause' below explains falling into evil paths. 'This person's heavy karma of body, speech, and mind' below explains that one cannot be liberated after falling. 'Why' below explains the reason. 'The mind does not generate goodness' explains that there is no cause for treatment. 'Countless Buddhas appear but are not heard or seen' explains being far from the conditions for treatment. 'Therefore' below concludes. The above widely analyzes the appearance of falling. 'Like the Ganges River' below uses a metaphor to aptly illustrate.
Nirvana Meaning Notes, Volume 9
Lost in the depths, what a pity, what a pity. Taisho Tripitaka Volume 37 No. 1764 Great Nirvana Sutra Meaning Notes
Nirvana Meaning Notes, Volume 10
Commentary by Shramana Shi Huiyuan of Jingying Temple in the Sui Dynasty
From below, the second part explains the ordinary person who believes in goodness and seeks existence. There are two meanings here: one is the meaning of constant falling, constantly falling into the three realms of existence. The second is the meaning of temporarily escaping but then falling again, eventually falling into the three evil paths. The text first explains the meaning of constant falling. 'There is also constant falling, not just icchantikas,' to distinguish from what was said earlier, connecting the past and opening the future. 'What' below distinguishes. 'Is named' below concludes. The following explains the situation of falling again. The sentences are divided into four parts: first, explaining that cultivating four kinds of good deeds but receiving evil retribution, first giving an example, then listing, and finally summarizing. Second, explaining the meaning of emergence and falling based on the person. 'If cultivate'
是四名沒已出出已還沒略以標舉。下廣釋之。先釋初沒。次釋其出。后解還沒。文皆可知三引說證成。偈中前二造業故沒。后二彰其煩惱故沒。四舉喻以帖。先舉其喻。如上二下將法以帖。如上偈中煩惱及業二種之人如彼大魚暫出還沒故言如是。
自下第三明其信善求出凡夫。此有兩義。一遇惡友暫出還沒。二遇善友出已即住。文中有二。一總辨其人。二是人不具如是五下就之開分退住兩義。
前中有四。初言有人樂著三有是名為沒牒前起后。出從彼來是故牒之。二得聞下對沒辨出。三何緣下釋顯出義。離惡生善故名為出。先問次辨后結可知。四是人雖下明出不具。于中初明信心不具。是人雖信亦不具足總以標舉。下別顯之有七複次。一就佛涅槃明信不具。直信涅槃常樂我凈不信如來二單就涅槃明信不具。彼說有二。一者有為。二者無為。無為涅槃常樂我凈。有為無常無我樂凈。三就佛性明信不具。雖信佛性是眾生有不信一切眾生有之。四就信體以明不具但信不具。五約起因明信不具。但從聞生不從思生。六約聖道明信不具。但信有道不信得者。七約三寶因果法相明信不具。于中先舉邪正兩信。次列后辨。下就正信以彰不具。雖信三寶不信同體。雖信因果不信得者。故名不具第二明其戒不具成不具信。戒
【現代漢語翻譯】 是四種沒有完全脫離，已經脫離，還沒有脫離，稍微脫離的狀態，用以標示和概括。下面進行廣泛的解釋。首先解釋最初的『沒』（沉沒），然後解釋『出』（脫離），最後解釋『還沒』（尚未脫離）。文中的意義都可以理解，三次引用說法來證明。偈頌中前兩句說明因為造業而沉沒，后兩句彰顯因為煩惱而沉沒。四處用比喻來貼切說明。先舉出比喻，如上二句，然後用佛法來貼切說明。如上面的偈頌中，被煩惱和業力束縛的兩種人，就像那條大魚，暫時出來又沉沒回去，所以說『如是』。
下面第三部分說明那些有信心行善，尋求脫離的凡夫。這裡有兩種情況：一是遇到惡友，暫時脫離又沉沒回去；二是遇到善友，脫離后就安住不再沉沒。文中有兩點：一是總的辨別這類人，二是這些人不具備五種條件，下面就此展開分析退轉和安住兩種情況。
前面一部分有四點：首先說『有人樂著三有是名為沒』（有人貪戀執著於三界，這叫做沉沒），這是承接前面的內容，開啟後面的內容。因為脫離是從沉沒中來的，所以要承接它。第二，『得聞下對沒辨出』（聽聞佛法后，與沉沒相對的是脫離）。第三，『何緣下釋顯出義』（什麼因緣導致脫離？下面解釋並闡明脫離的意義）。離開惡業，產生善業，所以叫做脫離。先提問，然後辨析，最後總結，意義可以理解。第四，『是人雖下明出不具』（這些人雖然脫離，但不完全具備條件），在這裡首先說明信心不完全具備。『是人雖信亦不具足』（這些人雖然有信心，但也不完全具足），總的標示和概括。下面分別闡述，有七個『複次』（進一步）。一是就佛陀涅槃說明信心不具足，只相信涅槃是常樂我凈，不相信如來。二是單獨就涅槃說明信心不具足，他們說涅槃有兩種：一是有為，二者無為。無為涅槃是常樂我凈，有為涅槃是無常、無我、無樂、無凈。三是就佛性說明信心不具足，雖然相信佛性是眾生所具有的，但不相信一切眾生都具有佛性。四是就信的本體來說明不具足，只是相信，沒有實際行動。五是就產生的因緣來說明信心不具足，只是從聽聞而來，不是從思考而來。六是就聖道來說明信心不具足，只是相信有聖道，不相信有人能夠證得。七是就三寶、因果、法相來說明信心不具足。其中先舉出邪信和正信兩種，然後列舉出來辨析。下面就正信來彰顯不具足，雖然相信三寶，但不相信三寶是同體的。雖然相信因果，但不相信有人能夠證得。所以叫做不具足。第二部分說明因為戒律不具足，成就了不具足的信心。戒律
【English Translation】 These are four states of not having completely escaped, having escaped, not yet having escaped, and slightly having escaped, used to indicate and summarize. The following is a broad explanation. First, explain the initial 'sinking' (沒, mò), then explain 'escaping' (出, chū), and finally explain 'not yet escaped' (還沒, hái méi). The meaning in the text can be understood, and the statement is quoted three times to prove it. The first two lines of the verse explain sinking due to creating karma, and the last two lines highlight sinking due to afflictions. Four metaphors are used to illustrate appropriately. First, give the metaphor, like the above two sentences, and then use the Dharma to illustrate appropriately. As in the above verse, the two types of people bound by afflictions and karma are like that big fish, temporarily coming out and then sinking back, so it is said 'such is' (如是, rú shì).
The third part below explains those ordinary people who have faith, do good deeds, and seek liberation. There are two situations here: one is encountering bad friends, temporarily escaping and then sinking back; the other is encountering good friends, escaping and then abiding without sinking again. There are two points in the text: one is the general distinction of this type of person, and the other is that these people do not possess five conditions, and the following is an analysis of the two situations of regression and abiding.
The previous part has four points: First, it says 'Someone delights in the three realms, this is called sinking' (有人樂著三有是名為沒, yǒu rén lè zhuó sān yǒu shì míng wéi mò), which connects the previous content and opens up the following content. Because escaping comes from sinking, it must be connected. Second, 'Hearing the Dharma distinguishes escaping from sinking' (得聞下對沒辨出, dé wén xià duì mò biàn chū). Third, 'What causes escaping? The following explains and clarifies the meaning of escaping' (何緣下釋顯出義, hé yuán xià shì xiǎn chū yì). Leaving evil deeds and generating good deeds is called escaping. First ask, then analyze, and finally summarize, the meaning can be understood. Fourth, 'These people, although escaped, do not fully possess the conditions' (是人雖下明出不具, shì rén suī xià míng chū bù jù), here first explain that faith is not fully possessed. 'These people, although they have faith, are not fully equipped' (是人雖信亦不具足, shì rén suī xìn yì bù jù zú), a general indication and summary. The following is a separate explanation, with seven 'further' (複次, fù cì). One is to explain the lack of faith in terms of the Nirvana of the Buddha, only believing that Nirvana is eternal, joyful, self, and pure, and not believing in the Tathagata. The second is to explain the lack of faith solely in terms of Nirvana, they say that there are two types of Nirvana: one is conditioned (有為, yǒu wéi), and the other is unconditioned (無為, wú wéi). Unconditioned Nirvana is eternal, joyful, self, and pure, and conditioned Nirvana is impermanent, selfless, without joy, and impure. The third is to explain the lack of faith in terms of Buddha-nature (佛性, fó xìng), although believing that Buddha-nature is possessed by sentient beings, they do not believe that all sentient beings possess Buddha-nature. The fourth is to explain the lack of faith in terms of the essence of faith, just believing without practical action. The fifth is to explain the lack of faith in terms of the cause of its generation, only coming from hearing and not from thinking. The sixth is to explain the lack of faith in terms of the holy path, only believing that there is a holy path and not believing that anyone can attain it. The seventh is to explain the lack of faith in terms of the Three Jewels (三寶, sān bǎo), cause and effect, and the characteristics of the Dharma. Among them, first mention the two types of wrong faith and right faith, and then list them for analysis. The following is to highlight the lack of completeness in terms of right faith, although believing in the Three Jewels, they do not believe that the Three Jewels are of the same essence. Although believing in cause and effect, they do not believe that anyone can attain it. Therefore, it is called incomplete. The second part explains that because the precepts (戒律, jiè lǜ) are not complete, incomplete faith is achieved. Precepts
亦不具牒前起后總明不具。下別顯之。有七複次。一約起因明戒不具。名前信心以為戒因。第二唯有威儀之戒無其戒戒名戒不具。定道無作從威儀戒生。從戒生戒故名戒戒。于中初問。后對辨之。先舉次列后辨下結。有有作戒無無作戒名戒不具。始脩名作。成名無作。于中初舉次列后辨。是故下結。四雖持于身口之戒雜于邪命名戒不具。五有求戒而無舍戒名戒不具。無舍相戒名無舍戒。第六有其求有之戒無隨道戒名戒不具。七善惡通訊心無簡別名戒不具。于中先舉善惡二戒。次列后釋。下辨后結。
第三明其聞不具足。信戒不具聞亦不具牒前起后總明不具。下別顯之。有四複次。第一約就十二部經明聞不具。但信六部不信六部且言六部理實論之。於十二中隨所不信皆名不具。二雖受六部不能讀誦為他解說名聞不具三雖受六部但為論義為勝他等名聞不具。第四近友聞法思惟如說修行乃至解脫不具此等名聞不具。于中先舉具足之聞。是人無下對之以顯聞不具足。前中初言我說聞具總以標舉。云何下別。先問后辨。于中先明親近善友。是諸師等於是人下明聞正法。得智慧已能善思下繫念思惟。得正義已身心寂靜明如說行。于中六句。次第可知下對前義明聞不具。相亦可識。
第四明其施不具足。不具足三施亦不
【現代漢語翻譯】 現代漢語譯本：也不具備前面和後面的所有內容，總的來說就是不具備。下面分別闡述。有七種情況。一是根據起因說明戒律不具備。名稱上以信心作為戒律的起因。第二種是隻有威儀之戒，沒有戒體的戒，名稱上戒律不具備。定道無作是從威儀戒產生的。因為從戒產生戒，所以名為戒戒。其中先提問，后回答來辨析。先舉例，再列舉，后辨析，最後總結。有有作戒而沒有無作戒，名稱上戒律不具備。開始修行名為有作，成就名為無作。其中先舉例，再列舉，后辨析。因此下面總結。四是雖然持守身口之戒，但混雜著邪命，名稱上戒律不具備。五是有求戒之心而沒有舍戒之心，名稱上戒律不具備。沒有舍相之戒，名為無舍戒。第六是有追求有為之戒，而沒有隨順正道的戒，名稱上戒律不具備。七是善惡混同，心中沒有簡別，名稱上戒律不具備。其中先舉出善惡兩種戒律，再列舉，后解釋。下面辨析后總結。 第三是說明聽聞不具足。信心和戒律不具足，聽聞也不具足，總的來說就是不具備。下面分別闡述。有四種情況。第一種是就十二部經說明聽聞不具足。只相信六部，不相信六部，且只說六部，實際上討論的是，在十二部經中，凡是不相信的都名為不具足。二是雖然接受了六部經，但不能讀誦，不能為他人解說，名稱上聽聞不具足。三是雖然接受了六部經，但只是爲了論義，爲了勝過他人等，名稱上聽聞不具足。第四種是親近的朋友聽聞佛法，思惟，如所說修行，乃至解脫不具足，這些都名為聽聞不具足。其中先舉出具足的聽聞。『是人無』下面用對比來顯示聽聞不具足。前面先說『我說聞具』，總的標舉。『云何』下面分別說明。其中先說明親近善友。『是諸師等』，在『於是人』下面說明聽聞正法。『得智慧已能善思』下面是繫念思惟。『得正義已身心寂靜』說明如說修行。其中六句，次第可以知道。下面對照前面的意思說明聽聞不具足。相狀也可以識別。 第四是說明佈施不具足。不具足三種佈施也不具足
【English Translation】 English version: Also, it does not possess all the preceding and subsequent elements; in general, it is incomplete. The following elaborates on this with seven points. First, regarding the cause, it is explained that the precepts are incomplete. In name, faith is taken as the cause of the precepts. Second, there are only precepts of deportment (威儀, wēiyí), without the precepts that constitute the essence of the precepts; in name, the precepts are incomplete. The 'non-action' (無作, wúzuò) of the fixed path arises from the precepts of deportment. Because precepts arise from precepts, they are called 'precept-precepts'. Among these, first a question is posed, then an answer is given to distinguish them. First, an example is given, then they are listed, then they are distinguished, and finally, a conclusion is drawn. Having 'active precepts' (有作戒, yǒu zuò jiè) but not having 'non-active precepts' (無作戒, wúzuò jiè), in name, the precepts are incomplete. Beginning practice is called 'active', and accomplishment is called 'non-active'. Among these, first an example is given, then they are listed, then they are distinguished. Therefore, the following concludes. Fourth, although one upholds the precepts of body and speech, they are mixed with wrong livelihood (邪命, xiémìng); in name, the precepts are incomplete. Fifth, having the desire to seek precepts but not having the desire to renounce precepts, in name, the precepts are incomplete. Not having the precepts of renunciation, it is called 'non-renunciation precepts'. Sixth, having the precepts of seeking existence but not having the precepts that follow the path, in name, the precepts are incomplete. Seventh, good and evil are communicated, and the mind has no discernment; in name, the precepts are incomplete. Among these, first, the two precepts of good and evil are mentioned, then they are listed, then they are explained. Below, after distinguishing, a conclusion is drawn. Third, it explains that hearing is incomplete. If faith and precepts are incomplete, hearing is also incomplete; in general, it is incomplete. The following elaborates on this with four points. First, regarding the twelve divisions of scriptures, it is explained that hearing is incomplete. Only believing in six divisions and not believing in six divisions, and only speaking of six divisions, but in reality, discussing it, among the twelve divisions, whatever is not believed is called incomplete. Second, although one has received the six divisions of scriptures, one cannot recite them, cannot explain them to others; in name, hearing is incomplete. Third, although one has received the six divisions of scriptures, one only does so for the sake of debate, for the sake of surpassing others, etc.; in name, hearing is incomplete. Fourth, close friends hear the Dharma, contemplate, practice as it is said, and even liberation is incomplete; these are all called incomplete hearing. Among these, first, complete hearing is mentioned. '是人無' (shì rén wú) Below, a contrast is used to show incomplete hearing. In the preceding, it first says '我說聞具' (wǒ shuō wén jù), generally highlighting it. '云何' (yúnhé) Below, it explains separately. Among these, it first explains being close to good friends. '是諸師等' (shì zhū shī děng), below '於是人' (yú shì rén) it explains hearing the correct Dharma. '得智慧已能善思' (dé zhìhuì yǐ néng shàn sī) Below is mindfulness and contemplation. '得正義已身心寂靜' (dé zhèngyì yǐ shēnxīn jìjìng) explains practicing as it is said. Among these six sentences, the order can be known. Below, in contrast to the preceding meaning, it explains incomplete hearing. The characteristics can also be recognized. Fourth, it explains that giving is incomplete. Not possessing the three kinds of giving is also incomplete.
具牒前起后總明不具。下別顯之。有三複次。第一約就財法二施以明不具。財施求有法施不盡故名不具。先舉次列后辨下結。第二約就凡聖二施以彰不具。于中先舉次列解釋后辨下結。第三約就受法之人明施不具。受已所信即便供養。受所不信則不供養。故名不具。
第五明其慧不具足。不具上四慧亦不具牒前起后總明不具。下別顯之。有五複次。第一不能分別如來常與無常名慧不具。二於此經中宣說如來即解脫等不能分別名慧不具。三於此經中宣說梵行即如來等不能分別名慧不具。四不能分別性即如來如來即是不共法等名慧不具。五不能分別四真諦等名慧不具。
上來第一總辨其人。下就其人辨退彰住。不具有二牒前開后。不具上來信等五事。增善增惡列其二名。下辨其相。先明增惡暫出還沒。于中先明增惡之行。誰是已下出增惡人。如大魚下舉喻以牒。前中初問次辨后結。辨中有二。一增惡因。三業不凈故增已下明受惡果。因中有三。一明其人癡慢自高。是人不見已不具足是其癡也。自言具等是慢高也。二是故親下親近惡友故增惡法。于中初明親近惡友。既近已下明聞邪法。聞已喜下隨聞生著。起于慢下習行惡法。起慢煩惱。多行造業。三因放逸下親近在家故增惡法。初近在家。次樂聞說在家之事離
【現代漢語翻譯】 現代漢語譯本： 以上總括地說明了不具足的情況。下面分別詳細闡述，共有三重含義。第一重，從財施和法施兩個方面說明不具足。因為追求有形的財物佈施，而不能完全做到法施，所以稱為不具足。先提出，再列舉，然後辨析，最後總結。第二重，從凡夫和聖人的兩種佈施來彰顯不具足。其中先提出，再列舉，解釋，然後辨析，最後總結。第三重，從接受佛法的人的角度說明佈施的不具足。接受並相信的人就會供養，接受但不相信的人就不會供養，所以稱為不具足。
第五，說明其智慧不具足。不具備上述四種，智慧也不具足。總括地說明了不具足的情況。下面分別詳細闡述，共有五重含義。第一，不能分辨如來是常還是無常，稱為智慧不具足。第二，對於此經中宣說的如來就是解脫等道理不能分辨，稱為智慧不具足。第三，對於此經中宣說的梵行就是如來等道理不能分辨，稱為智慧不具足。第四，不能分辨自性就是如來，如來就是不共法等道理，稱為智慧不具足。第五，不能分辨四真諦等道理，稱為智慧不具足。
上面第一部分總的辨別了這種人。下面就這種人辨別退步和安住的情況，不具足包含了兩層含義，總括前文並開啟後文。不具足上述的信心等五件事。增長善和增長惡，列出這兩種名稱。下面辨別其表現。先說明增長惡的情況，暫時出現又消失。其中先說明增長惡的行為。『誰是』以下指出增長惡的人。『如大魚』以下用比喻來印證。前面部分先提問，再辨析，然後總結。辨析中有兩點。一是增長惡的因，因為身口意三業不清凈，所以增長惡法。『增長已下』說明承受惡果。原因有三點。一是說明這種人愚癡、傲慢、自高自大。『是人不見已不具足』是他的愚癡。『自言具等』是傲慢和自高自大。二是『是故親下』因為親近惡友，所以增長惡法。其中先說明親近惡友。『既近已下』說明聽聞邪法。『聞已喜下』隨著聽聞產生執著。『起于慢下』習行惡法。生起慢心煩惱，多行造業。三是『因放逸下』因為親近在家之人，所以增長惡法。先是親近在家之人，其次喜歡聽聞談論在家之事，遠離... English version: The above summarizes the instances of incompleteness. The following elaborates on them in three aspects. First, incompleteness is explained in terms of the two types of giving: material giving (財施, caishi) and Dharma giving (法施, fashi). It is called incomplete because one seeks tangible material offerings but cannot fully accomplish Dharma giving. It begins with an introduction, followed by enumeration, then analysis, and finally a conclusion. Second, incompleteness is highlighted in terms of the two types of giving: giving to ordinary beings and giving to noble beings. It starts with an introduction, followed by enumeration, explanation, then analysis, and finally a conclusion. Third, incompleteness of giving is explained from the perspective of the recipient of the Dharma. Those who accept and believe will make offerings, while those who accept but do not believe will not make offerings, hence it is called incomplete.
Fifth, it explains the incompleteness of wisdom. Lacking the above four qualities, wisdom is also incomplete. It summarizes the instances of incompleteness. The following elaborates on them in five aspects. First, the inability to distinguish whether the Tathagata (如來, Rulai) is permanent or impermanent is called incompleteness of wisdom. Second, the inability to distinguish that the Tathagata, as proclaimed in this sutra, is liberation, etc., is called incompleteness of wisdom. Third, the inability to distinguish that Brahma-conduct (梵行, fanxing) is the Tathagata, etc., as proclaimed in this sutra, is called incompleteness of wisdom. Fourth, the inability to distinguish that self-nature is the Tathagata, and the Tathagata is the unique and uncommon Dharma (不共法, bugongfa), etc., is called incompleteness of wisdom. Fifth, the inability to distinguish the Four Noble Truths (四真諦, sizhendi), etc., is called incompleteness of wisdom.
Above, the first part generally distinguishes this type of person. Below, based on this type of person, it distinguishes between regression and abiding. Incompleteness contains two meanings, summarizing the previous text and opening up the following text. Incompleteness includes the above five matters of faith, etc. Increasing good and increasing evil are listed as two names. Below, it distinguishes its manifestations. First, it explains the situation of increasing evil, temporarily appearing and then disappearing. Among them, it first explains the behavior of increasing evil. 'Who is' below points out the person who increases evil. 'Like a big fish' below uses a metaphor to confirm. The previous part first asks, then analyzes, and then concludes. There are two points in the analysis. One is the cause of increasing evil, because the three karmas (三業, sanye) of body, speech, and mind are impure, so evil Dharma increases. 'Increasing below' explains bearing evil consequences. There are three reasons. One is to explain that this kind of person is foolish, arrogant, and self-important. 'This person does not see that he is incomplete' is his foolishness. 'Saying that he is complete, etc.' is arrogance and self-importance. Second, 'Therefore, close below' because of being close to bad friends, evil Dharma increases. Among them, it first explains being close to bad friends. 'Already close below' explains hearing evil Dharma. 'Hearing and liking below' generates attachment with hearing. 'Rising from slowness below' practicing evil Dharma. Generating slow-minded afflictions, doing many actions and creating karma. Third, 'Because of negligence below' because of being close to lay people, evil Dharma increases. First, being close to lay people, second, liking to hear about the affairs of lay people, away from...
【English Translation】 English version: The above summarizes the instances of incompleteness. The following elaborates on them in three aspects. First, incompleteness is explained in terms of the two types of giving: material giving (財施, caishi) and Dharma giving (法施, fashi). It is called incomplete because one seeks tangible material offerings but cannot fully accomplish Dharma giving. It begins with an introduction, followed by enumeration, then analysis, and finally a conclusion. Second, incompleteness is highlighted in terms of the two types of giving: giving to ordinary beings and giving to noble beings. It starts with an introduction, followed by enumeration, explanation, then analysis, and finally a conclusion. Third, incompleteness of giving is explained from the perspective of the recipient of the Dharma. Those who accept and believe will make offerings, while those who accept but do not believe will not make offerings, hence it is called incomplete.
Fifth, it explains the incompleteness of wisdom. Lacking the above four qualities, wisdom is also incomplete. It summarizes the instances of incompleteness. The following elaborates on them in five aspects. First, the inability to distinguish whether the Tathagata (如來, Rulai) is permanent or impermanent is called incompleteness of wisdom. Second, the inability to distinguish that the Tathagata, as proclaimed in this sutra, is liberation, etc., is called incompleteness of wisdom. Third, the inability to distinguish that Brahma-conduct (梵行, fanxing) is the Tathagata, etc., as proclaimed in this sutra, is called incompleteness of wisdom. Fourth, the inability to distinguish that self-nature is the Tathagata, and the Tathagata is the unique and uncommon Dharma (不共法, bugongfa), etc., is called incompleteness of wisdom. Fifth, the inability to distinguish the Four Noble Truths (四真諦, sizhendi), etc., is called incompleteness of wisdom.
Above, the first part generally distinguishes this type of person. Below, based on this type of person, it distinguishes between regression and abiding. Incompleteness contains two meanings, summarizing the previous text and opening up the following text. Incompleteness includes the above five matters of faith, etc. Increasing good and increasing evil are listed as two names. Below, it distinguishes its manifestations. First, it explains the situation of increasing evil, temporarily appearing and then disappearing. Among them, it first explains the behavior of increasing evil. 'Who is' below points out the person who increases evil. 'Like a big fish' below uses a metaphor to confirm. The previous part first asks, then analyzes, and then concludes. There are two points in the analysis. One is the cause of increasing evil, because the three karmas (三業, sanye) of body, speech, and mind are impure, so evil Dharma increases. 'Increasing below' explains bearing evil consequences. There are three reasons. One is to explain that this kind of person is foolish, arrogant, and self-important. 'This person does not see that he is incomplete' is his foolishness. 'Saying that he is complete, etc.' is arrogance and self-importance. Second, 'Therefore, close below' because of being close to bad friends, evil Dharma increases. Among them, it first explains being close to bad friends. 'Already close below' explains hearing evil Dharma. 'Hearing and liking below' generates attachment with hearing. 'Rising from slowness below' practicing evil Dharma. Generating slow-minded afflictions, doing many actions and creating karma. Third, 'Because of negligence below' because of being close to lay people, evil Dharma increases. First, being close to lay people, second, liking to hear about the affairs of lay people, away from...
出家法。以是因下正明增惡。以是因緣增長惡法明起煩惱。身等不凈明造惡業上增惡因。受果可知。前增惡行。下出其人。誰是徴問。謂提婆等對問以辨。于中四眾次第列之。
下明增善出已即住。于中有四。一增善行。二出其人。三釋住義。四引說證成。就初段中先明近友。近善友故樂咨未聞明聞正法。受已思者明能思惟善思惟已能如法下明依法行。如法住故增長善法結成增善。增善法故終不復沒是名為住結成住義。次出其人。誰是問也。謂舍利弗等對問以辨。于中四眾次第列之。舍利弗等是阿羅漢水陸俱行。今以何故說之為住。有人釋言舍利弗等於昔經中水陸俱行。於今經中但名為住。此義不然。云何不然。於今經中正應宣說菩薩之人為大乘住。何故宣說聲聞為住。又小乘中四果之人。于大乘中未到賢首。云何已名大乘中住。但舍利等於小乘中具一切行。是故其人得名為住。亦名觀方。乃至亦得名為俱行。今說其人本因為住。非得果後方名為住。良以此等已證聖果彰住義顯故就指之。如是等下總結為住。次釋住義。先問后辨。辨中初法次喻后合。初言樂見善光明者進善故住。以是緣下不退故住。喻合可知。下引證中初之兩偈小乘中住。若人分別明修正解。至心求果彰其所欣。若能呵有明其所厭。名住總結。
【現代漢語翻譯】 現代漢語譯本： 出家法。因為這個原因，下面正式說明增長惡業。因為這個因緣，增長惡法，表明煩惱產生。身體等不乾淨，表明造作惡業，上面增長惡因。承受果報是可以預見的。前面是增長惡行，下面指出這些人。誰是？這是提問。指提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，以反對佛陀而聞名）等人，通過對問來辨明。其中，四眾弟子依次排列。
下面說明增長善業，指出已經安住的人。其中有四個方面：一是增長善行，二是指出這些人，三是解釋安住的含義，四是引用經文來證明。在第一段中，先說明親近善友。因為親近善友，所以樂於請教未曾聽聞的，表明聽聞正法。接受之後思考，表明能夠思惟，善於思惟之後能夠如法修行。下面說明依法修行。因為如法安住，所以增長善法，總結為增長善業。因為增長善法，所以最終不會再墮落，這稱為安住，總結安住的含義。其次指出這些人。誰是？這是提問。指舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人，通過對問來辨明。其中，四眾弟子依次排列。舍利弗等人是阿羅漢（Arhat，已證得解脫的聖者），能夠水陸行走。現在因為什麼原因說他們是安住呢？有人解釋說，舍利弗等人在以前的經典中能夠水陸行走，在現在的經典中只稱為安住。這種說法不對。為什麼不對呢？在現在的經典中，正應該宣說菩薩（Bodhisattva，為利益眾生而發願成佛者）之人為大乘的安住，為什麼要宣說聲聞（Śrāvaka，聽聞佛法而修行者）為安住呢？而且小乘中的四果之人，在大乘中還沒有達到賢位，怎麼能稱為大乘中的安住呢？但是舍利弗等人在小乘中具足一切修行，所以這些人可以稱為安住，也可以稱為觀方，甚至也可以稱為俱行。現在說這些人最初是因為安住，而不是證得果位之後才稱為安住。正是因為這些人已經證得聖果，彰顯安住的意義，所以就指他們。像這樣等等，下面總結為安住。其次解釋安住的含義。先提問，后辨明。辨明中先說法，其次用比喻，最後總結。首先說樂於見到善光明的人，因為精進善業所以安住。因為這個緣故，下面說不退轉所以安住。比喻和總結是可以理解的。下面引用經文來證明，最初的兩句偈頌是小乘中的安住。如果有人分別，表明修正解。至心求果，彰顯他們所欣求的。如果能夠呵斥有，表明他們所厭惡的。稱為安住，總結全文。
【English Translation】 English version: The Dharma of Leaving Home. Because of this reason, the following formally explains the increase of evil. Because of this cause and condition, evil dharmas increase, indicating the arising of afflictions. The impurity of the body and so on indicates the creation of evil karma, increasing the causes of evil above. The reception of consequences is predictable. The preceding is the increase of evil actions, and the following points out those people. Who are they? This is a question. Referring to Devadatta (Śāriputra, cousin of Śākyamuni Buddha, known for opposing the Buddha) and others, clarified through questions and answers. Among them, the fourfold assembly of disciples is listed in order.
The following explains the increase of good, pointing out those who have already abided. Among them are four aspects: first, increasing good actions; second, pointing out those people; third, explaining the meaning of abiding; and fourth, citing scriptures to prove it. In the first section, first explain the closeness of good friends. Because of closeness to good friends, they are happy to inquire about what they have not heard, indicating hearing the correct Dharma. After receiving it, they contemplate, indicating the ability to think, and after good thinking, they can practice according to the Dharma. The following explains practicing according to the Dharma. Because of abiding according to the Dharma, good dharmas increase, summarized as increasing good. Because of increasing good dharmas, they will ultimately not fall back, which is called abiding, summarizing the meaning of abiding. Next, point out those people. Who are they? This is a question. Referring to Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) and others, clarified through questions and answers. Among them, the fourfold assembly of disciples is listed in order. Śāriputra and others are Arhats (Arhat, a saint who has attained liberation), capable of walking on both land and water. Now, for what reason are they said to be abiding? Some explain that Śāriputra and others were able to walk on both land and water in previous scriptures, but in the current scripture, they are only called abiding. This statement is incorrect. Why is it incorrect? In the current scripture, it should be proclaimed that Bodhisattvas (Bodhisattva, one who vows to become a Buddha for the benefit of all beings) are the abiding of the Mahayana, why proclaim that Śrāvakas (Śrāvaka, one who practices by hearing the Buddha's teachings) are abiding? Moreover, the four fruits of the Hinayana, in the Mahayana, have not yet reached the position of a worthy leader, how can they be called abiding in the Mahayana? However, Śāriputra and others possess all practices in the Hinayana, so these people can be called abiding, can also be called observing the directions, and can even be called co-practitioners. Now it is said that these people initially abide, rather than being called abiding after attaining the fruit. It is precisely because these people have already attained the holy fruit, highlighting the meaning of abiding, so they are pointed out. Like this and so on, the following summarizes as abiding. Next, explain the meaning of abiding. First ask, then clarify. In the clarification, first state the Dharma, then use a metaphor, and finally summarize. First, it is said that those who are happy to see good light abide because of their diligence in good deeds. Because of this reason, the following says that they abide because they do not regress. The metaphor and summary are understandable. The following cites scriptures to prove it, the first two verses are the abiding in the Hinayana. If someone distinguishes, it indicates correcting understanding. Sincerely seeking the fruit, highlighting what they desire. If they can rebuke existence, it indicates what they abhor. It is called abiding, summarizing the entire text.
后之四偈大乘中住。于中初二宿善故住。后二明其現修故住。于中明其近友聞法思惟修行。行中初因。后明得果。
自下第四明五停心人。此具兩義。一遇惡友暫出還沒。二值善友出已即住。然今文中總舉其人。略不辨其退住兩義。于中四句。一牒前起后總舉其過。智不具足是牒前也。前說信等五行不具據后以牒。是故偏言智不具耳。凡有五事是舉過也。貪慾瞋癡著我覺觀是其五事。二是人知下為治前過親近善友。三如是下善友觀過為說對治。愚癡多者為說因緣。文略不辨。與其所說十二緣同故略不舉。著我分析十八界者。雜心論中說觀六界。所謂地水火風空識。前初德中亦同彼說。此觀十八皆得破我。此義廣釋如五度章。四明其人聞已受行。
自下第五次明別相念處之人。是人亦具退住兩義。文略不辨。于中初言行已次得四念處者牒前起后。身受心法列其四名。別觀色陰為身念處。別觀受陰為受念處識陰為心。想行為法。故名別相。此義廣釋如道品章。
次第復得十二緣者是其第六總相念處。余經論中約就五陰以明總念。總觀五緣為空無我法念處故。是中約就十二緣說觀十二緣皆空無我亦是總相法念處觀。就一切法皆悉得作總念處觀非止五陰。此亦具有退住兩義。文略不說。
自下第七明
【現代漢語翻譯】 現代漢語譯本： 後面的四句偈頌講述的是安住于大乘的人。其中前兩句偈頌說明因為宿世的善因而安住，后兩句偈頌說明通過現在的修行而安住。在修行中，說明親近善友、聽聞佛法、思惟和修行。修行中，先說原因，后說明得到的結果。
下面第四部分說明修習五停心觀的人。這些人具有兩種情況：一是遇到惡友，暫時離開又回來；二是遇到善友，離開后就安住下來。然而，現在的經文中總括地講述這些人，省略了辨別退轉和安住兩種情況。其中有四句話：第一句是承接前文，引起後文，總括地指出他們的過失。『智慧不具足』是承接前文。前面說信等五種修行不具足，這裡根據後面的內容來承接，所以只說『智慧不具足』。『凡有五事』是指出過失。貪慾、嗔恚、愚癡、執著於我、覺觀是這五件事。第二句是『是人知下』，爲了對治前面的過失而親近善友。第三句是『如是下』，善友觀察到他們的過失，為他們宣說對治的方法。對於愚癡多的人，為他們宣說因緣。經文省略了辨別，因為與他們所說的十二因緣相同，所以省略不提。對於執著於我的人，分析十八界。雜心論中說觀察六界，即地、水、火、風、空、識。前面最初的功德中也同樣這樣說。這種觀察十八界的方法都可以破除我執。這個意義的廣泛解釋在五度章中。 第四句說明這些人聽聞後接受並修行。
下面第五部分依次說明修習別相念處的人。這些人也具有退轉和安住兩種情況，經文省略了辨別。其中，第一句『行已次得四念處者』是承接前文，引起後文。身、受、心、法，列出這四種名稱。分別觀察色陰為身念處，分別觀察受陰為受念處，識陰為心念處，想陰和行陰為法念處，所以稱為別相念處。這個意義的廣泛解釋在道品章中。
『次第復得十二緣者』是第六部分，總相念處。其餘的經論中，依據五陰來說明總念處，總觀五陰為空無我的法念處。這裡依據十二因緣來說，觀察十二因緣皆空無我，也是總相法念處觀。就一切法都可以作為總念處觀，不只是五陰。這裡也具有退轉和安住兩種情況，經文省略不說。
下面第七部分說明
【English Translation】 English version: The following four verses describe those who abide in the Mahayana. The first two verses explain that they abide because of good deeds in past lives, and the last two verses explain that they abide through present practice. In practice, it explains approaching good friends, hearing the Dharma, contemplating, and practicing. In practice, it first states the cause and then explains the result obtained.
The fourth part below describes those who practice the Five Stopping-the-Mind Contemplations (五停心觀). These people have two situations: one is encountering bad friends, temporarily leaving and then returning; the other is encountering good friends, leaving and then abiding. However, the current text generally describes these people, omitting the distinction between the two situations of regression and abiding. Among them are four sentences: the first sentence connects the previous text, introduces the following text, and generally points out their faults. 'Wisdom is incomplete' is connected to the previous text. The previous statement that the five practices of faith, etc., are incomplete is connected here based on the following content, so it only says 'wisdom is incomplete'. 'Having five things' is to point out the faults. Greed, hatred, delusion, attachment to self, and perception are these five things. The second sentence is 'These people know below', approaching good friends in order to counteract the previous faults. The third sentence is 'Thus below', good friends observe their faults and explain the methods to counteract them. For those with much delusion, they explain the causes and conditions. The text omits the distinction because it is the same as the twelve links of dependent origination (十二緣) they speak of, so it is omitted. For those who are attached to self, they analyze the eighteen realms. The Zaxinlun (雜心論) says to observe the six elements, namely earth, water, fire, wind, space, and consciousness. The first merit mentioned earlier also says the same. This method of observing the eighteen realms can break through attachment to self. The extensive explanation of this meaning is in the chapter on the Five Perfections (五度章). The fourth sentence explains that these people accept and practice after hearing it.
The fifth part below successively describes those who practice the Specific Characteristics Mindfulness (別相念處). These people also have two situations of regression and abiding, and the text omits the distinction. Among them, the first sentence 'Those who have practiced and then obtained the Four Mindfulnesses' connects the previous text and introduces the following text. Body, sensation, mind, and Dharma, listing these four names. Separately observing the rupa-skandha (色陰) as body mindfulness, separately observing the vedana-skandha (受陰) as sensation mindfulness, the vijnana-skandha (識陰) as mind mindfulness, and the samjna-skandha (想陰) and samskara-skandha (行陰) as Dharma mindfulness, so it is called Specific Characteristics Mindfulness. The extensive explanation of this meaning is in the chapter on the Path Factors (道品章).
'Successively obtaining the Twelve Links' is the sixth part, General Characteristics Mindfulness (總相念處). In other sutras and treatises, the General Mindfulness is explained based on the five skandhas (五陰), generally observing the five skandhas as the Dharma mindfulness of emptiness and no-self. Here, it is based on the twelve links of dependent origination, observing that the twelve links are all empty and no-self, which is also the General Characteristics Dharma Mindfulness Contemplation. All Dharmas can be used as General Mindfulness Contemplation, not just the five skandhas. This also has two situations of regression and abiding, and the text omits saying it.
The seventh part below explains
暖心人。暖等四心如別章釋此應具論。暖心人中具有三義。一遇惡友出已還沒二遇善友堅住不退。三學觀四諦即名觀方。文中初先牒前生后。迦葉白下問答廣顯。如是等人終不斷下就之開分退住等別。初段可知。
應中有三。一簡別異通彰其分齊。二釋名辨體。第三明其得人多少。初中迦葉先問起發。問中執通以非其別。一切眾生悉有暖法立通非別。迦葉前聞觀因緣後方始得暖。是故立通非其別矣。何以故下辨通破別。先徴后辨。如佛所說三種和合名為眾生總舉昔說。壽暖及識別舉昔說。此說火大以之為暖。四大之中火大持故身不淤壞。以此功強故偏舉之。暖即是色。識即是心。壽非色心。三聚成生故昔說此合為眾生。若從是義一切先有明暖寬通。云有說言因善友生徴破別義下佛答之。明今所說是局非通。四番釋之。一約人辨釋。如汝所問至一闡提皆悉有之彰通異別。我今所說要因方便簡別異通。以是義下結非先說。是故已下結非齊有。二約界辨釋。如是暖法是色界法彰別非通。若言一切眾生有下破通成別。欲界無下結非齊有。三約內道外道辨釋。色界雖有非一切有彰別非通何以下釋。內有外無故非一切。以是下結。四就內外約境辨釋。一切外道觀六行簡外異內。外道斷結攀上厭下如斷欲結。先觀欲界一切有漏
【現代漢語翻譯】 現代漢語譯本：暖心人（處於暖位的人）。關於暖等四心的解釋應該在別的章節詳細討論。處於暖位的人具有三重含義：一是遇到惡友后離開了又沒有回來；二是遇到善友后能夠堅定地安住而不退轉；三是學習觀察四諦，這就叫做觀方。文中首先承接前文，然後引出後文。『迦葉白』以下是問答，廣泛地闡明。像這樣的人最終不會斷絕（善根），以下就此展開，區分退和住等差別。第一段可以理解。 應中有三（『應有』包含三重含義）：一是區分普遍和特殊，彰顯其界限；二是解釋名稱，辨明體性；三是說明獲得這種境界的人有多少。首先，迦葉先提問以啓發。提問中執著于普遍性，認為這不是特殊性。一切眾生都有暖法，這是普遍的，不是特殊的。迦葉之前聽聞了觀因緣，之後才開始獲得暖位。因此，認為這是普遍的，不是特殊的。『何以故』以下辨別普遍性，破斥特殊性。先提出疑問，然後進行辨別。『如佛所說三種和合名為眾生』，這是總括過去所說。『壽暖及識別』，這是舉出過去所說。這裡說火大作為暖。四大之中，火大維持身體不腐壞。因為這種功用強大，所以特別舉出。暖就是色（物質），識就是心（精神）。壽不是色，也不是心。三者聚合形成生命，所以過去說這三者合為眾生。如果按照這個意義，一切眾生先有明暖，範圍寬泛。『云有說言因善友生』，提出疑問以破斥特殊性。以下佛陀回答，說明現在所說的是區域性的，不是普遍的。從四個方面解釋：一是根據人來辨別解釋。『如汝所問至一闡提（斷絕一切善根的人）皆悉有之』，彰顯普遍和特殊的區別。『我今所說要因方便』，區分普遍和特殊。『以是義』以下總結說不是先前所說。『是故已下』總結說不是普遍都有。二是根據界來辨別解釋。『如是暖法是法』，彰顯特殊性，不是普遍性。『若言一切眾生有』以下破斥普遍性，成就特殊性。『欲界無』以下總結說不是普遍都有。三是根據內道和外道來辨別解釋。『雖有非一切有』，彰顯特殊性，不是普遍性。『何以下釋』，因為內道有而外道沒有，所以不是一切都有。『以是下結』。四是就內外道根據境界來辨別解釋。一切外道觀察六行，區分外道和內道。外道斷除煩惱，向上攀求，厭惡地獄，比如斷除欲界的煩惱，先觀察欲界一切有漏（煩惱）。
【English Translation】 English version: Warm-hearted people (those in the 'warmth' stage). The explanation of the four hearts, such as warmth, should be discussed in detail in other chapters. A person in the warmth stage has three meanings: first, having left after encountering bad friends and not returning; second, being able to firmly dwell and not regress after encountering good friends; third, learning to observe the Four Noble Truths, which is called 'observing the direction'. The text first connects with the previous text and then introduces the following text. 'Kashyapa said' below is a question and answer, which is widely explained. People like this will ultimately not cut off (good roots), and the following expands on this, distinguishing between regression and dwelling, etc. The first paragraph can be understood. 'Should have' contains three meanings: first, distinguishing between the universal and the particular, highlighting their boundaries; second, explaining the name and distinguishing the essence; third, explaining how many people have attained this state. First, Kashyapa asks questions to inspire. In the question, he clings to universality, thinking that this is not particularity. All sentient beings have the 'warmth' dharma, which is universal, not particular. Kashyapa heard about observing dependent origination before he began to attain the warmth stage. Therefore, he thinks this is universal, not particular. 'Why' below distinguishes universality and refutes particularity. First, raise the question, and then distinguish. 'As the Buddha said, the combination of three is called sentient beings', this is a summary of what was said in the past. 'Lifespan, warmth, and consciousness', this is an example of what was said in the past. Here it says that the fire element is warmth. Among the four great elements, the fire element maintains the body from decaying. Because this function is powerful, it is specifically mentioned. Warmth is form (matter), and consciousness is mind (spirit). Lifespan is neither form nor mind. The three together form life, so it was said in the past that these three together are sentient beings. If according to this meaning, all sentient beings first have clear warmth, which is broad in scope. 'It is said that it is born from good friends', raise a question to refute particularity. The Buddha answers below, explaining that what is being said now is partial, not universal. It is explained in four ways: first, explain according to people. 'As you asked, even icchantikas (people who have cut off all good roots) all have it', highlighting the difference between universal and particular. 'What I am saying now requires expedient means', distinguishing between universal and particular. 'With this meaning' below concludes that it is not what was said earlier. 'Therefore, below' concludes that it is not universally available. Second, explain according to realms. 'Such warmth is the ** dharma', highlighting particularity, not universality. 'If it is said that all sentient beings have it' below refutes universality and achieves particularity. 'The desire realm does not have it' below concludes that it is not universally available. Third, explain according to internal and external paths. 'Although ** has it, not all have it', highlighting particularity, not universality. 'Why explain below', because the internal path has it but the external path does not, so not all have it. 'With this below concludes'. Fourth, explain according to the internal and external paths based on the realm. All external paths observe the six practices, distinguishing between external and internal paths. External paths cut off afflictions, climb upwards, and dislike the lower realms, such as cutting off the afflictions of the desire realm, first observing all the contaminated (afflictions) of the desire realm.
為苦為粗或復為障。觀初禪地為止為妙或復為出名為六行。始觀之時六行俱觀。終成之時于上于下各觀一行不具觀六。我諸弟子具足十六彰內異外。言十六者。苦下有四謂苦無常空與無我。集下有四因集有緣。滅下有四盡止妙出。道下有四道如跡乘。是十六下結非齊有。
自下第二釋名辨體。迦葉初問。所言暖法雲何名暖問其名義。為自性暖為他故暖問其體性。下佛答中先答后問卻答初問。細分有四。一對上后問辨定暖體。二迦葉下問答重顯。三如汝問下對上初問釋其名義。四迦葉白下問答重顯。初中性暖非因他者暖體是慧。非是同時更有暖體因之說暖。問曰下說暖者即是聖道火相。此則因他。云何說言非因他暖。釋言暖法用慧為體。智慧之體因他聖火名之為暖。非因他暖方名為暖名非因他。
第二段中迦葉先問。問由何生。由佛向言自性是暖未出其性故問令出。問相如何。迦葉先聞馬師無信便無暖法疑暖是信故復問之。如來先說馬師無暖舉彼如來昔時總言。何以故下舉佛解詞。無信故無當知已下約彼昔言執信為暖。下佛答之。信非是暖翻其所執。何以故下釋通昔語因信生暖。馬師無信暖法不生故說其無。夫暖是慧正出暖體。何以下釋。觀四諦故總約四諦證暖是慧。是故名下約對別行證暖是慧。是諦觀故
【現代漢語翻譯】 現代漢語譯本 為苦、為粗，或者又成為障礙。觀察初禪地，以止息為妙，或者又以出離為名，稱為六行觀（Lakkhaṇa-saṃkhāta）。開始觀察時，六行觀同時進行。最終成就時，對於上方和下方，各自觀察一行，不完全觀察六行。我的弟子們，具足十六彰（Soḷasa-ākāra），內在不同於外在。所說的十六彰，苦之下有四種，即苦、無常、空與無我。集之下有四種，即因、集、有、緣。滅之下有四種，即盡、止、妙、出。道之下有四種，即道、如、跡、乘。這十六種是下結（Oḷārika-saṃyojana），並非全部同時存在。
從下面開始第二部分，解釋名稱，辨別體性。迦葉（Kāśyapa）最初問：所說的暖法（Tejodhātu），為什麼稱為暖？這是問它的名稱含義。是自性暖，還是因為其他原因而暖？這是問它的體性。下面佛陀的回答中，先回答後面的問題，再回答最初的問題。細分有四個部分：一、針對上面的后一個問題，辨別確定暖的體性。二、迦葉（Kāśyapa）的問答再次顯明。三、『如汝問』下面，針對上面的最初問題，解釋它的名稱含義。四、迦葉（Kāśyapa）稟白，問答再次顯明。最初的部分中，自性暖並非因為其他原因，暖的體性是智慧。並非是同時存在其他的暖的體性，因為這個原因而說暖。『問曰』下面說暖的人，就是聖道（ariyamagga）的火相。這便是因為其他原因。為什麼說不是因為其他原因而暖？解釋說，暖法以智慧為體。智慧的體性，因為其他的聖火，而名為暖。並非因為其他原因的暖，才稱為暖，名稱並非因為其他原因。
第二段中，迦葉（Kāśyapa）先問：由什麼而生？因為佛陀先前說自性是暖，沒有說出它的性質，所以提問以使其說出。問相是什麼樣的？迦葉（Kāśyapa）先前聽馬師（Aśvajit）說沒有信心就沒有暖法，懷疑暖是信心，所以再次提問。如來先前說馬師（Aśvajit）沒有暖，舉出如來過去的總的說法。『何以故』下面，舉出佛陀的解釋。因為沒有信心所以沒有，應當知道下面，根據他過去的說法，執著信心為暖。下面佛陀回答說：信心不是暖，推翻他的執著。『何以故』下面，解釋通達過去的說法，因為信心而生暖。馬師（Aśvajit）沒有信心，暖法不生，所以說他沒有。暖是智慧，正確地說明了暖的體性。『何以下釋』下面解釋，因為觀察四諦（Cattāri Ariya Saccāni），總的來說用四諦來證明暖是智慧。『是故名』下面，根據對不同的行（Paṭipadā）來證明暖是智慧。因為是諦觀（Sacca-ñāṇa）。
【English Translation】 English version It is suffering, it is coarse, or it becomes an obstacle. Observing the first jhāna ground, cessation is considered excellent, or it is called 'escape,' known as the six aspects (Lakkhaṇa-saṃkhāta). When beginning to observe, all six aspects are observed simultaneously. When finally accomplished, one aspect is observed for each of the upper and lower realms, not all six aspects are fully observed. My disciples are complete with sixteen characteristics (Soḷasa-ākāra), internally different from externally. The sixteen characteristics are: under suffering, there are four, namely suffering, impermanence, emptiness, and non-self. Under arising, there are four, namely cause, arising, existence, and condition. Under cessation, there are four, namely extinction, cessation, excellence, and escape. Under the path, there are four, namely path, suchness, trace, and vehicle. These sixteen are lower fetters (Oḷārika-saṃyojana), not all existing simultaneously.
From here begins the second part, explaining the names and distinguishing the essence. Kāśyapa initially asked: What is meant by the 'warm element' (Tejodhātu)? Why is it called 'warm'? This asks about its name and meaning. Is it warm by nature, or warm due to other causes? This asks about its essence. In the Buddha's response below, the latter question is answered first, then the initial question. It is finely divided into four parts: 1. Addressing the latter question above, distinguishing and determining the essence of warmth. 2. Kāśyapa's questions and answers are shown again. 3. Under 'As you asked,' addressing the initial question above, explaining its name and meaning. 4. Kāśyapa reports, and the questions and answers are shown again. In the initial part, the warmth by nature is not due to other causes; the essence of warmth is wisdom. It is not that there is another essence of warmth existing simultaneously, because of which warmth is spoken of. 'Question:' Below, the one who speaks of warmth is the fire aspect of the Noble Path (ariyamagga). This is due to other causes. Why is it said that it is not warm due to other causes? It is explained that the warm element has wisdom as its essence. The essence of wisdom, because of the other noble fire, is called warmth. It is not that warmth due to other causes is called warmth; the name is not due to other causes.
In the second section, Kāśyapa first asks: From what does it arise? Because the Buddha previously said that the nature is warmth, without stating its characteristics, the question is asked to make it clear. What does the aspect look like? Kāśyapa had previously heard from Aśvajit that without faith, there is no warm element, suspecting that warmth is faith, so he asks again. The Tathagata previously said that Aśvajit had no warmth, citing the Tathagata's past general statement. 'Why?' Below, citing the Buddha's explanation. Because there is no faith, there is no warmth; it should be known that below, according to his past statement, he clings to faith as warmth. Below, the Buddha answers: Faith is not warmth, overturning his clinging. 'Why?' Below, explaining and understanding the past statement, warmth arises because of faith. Aśvajit had no faith, the warm element did not arise, so it was said that he had none. Warmth is wisdom, correctly explaining the essence of warmth. 'What is explained below' explains that because of observing the Four Noble Truths (Cattāri Ariya Saccāni), generally using the Four Noble Truths to prove that warmth is wisdom. 'Therefore, it is named' below, according to the different practices (Paṭipadā), proving that warmth is wisdom. Because it is the vision of truth (Sacca-ñāṇa).
名十六行。行故是慧。
第三段中先牒問辭。下為辨釋。聖道火相故名為暖。于中初法次喻后合。
第四段中迦葉先問明暖是有不應能與聖道作相。是有法者是三有法。是有為者為作有果。是法報。得色界五陰故名有者。約果顯因明其體是三有法也。是因緣故名有為者能與色界五陰作因。造作彼陰故名有為。云何能為無漏道相結徴佛語。佛答如是如汝說者印前暖心有為有法。如是暖下翻上不能與道作相。于中初法次喻后合。是故下結。法中明暖雖復是有還能破有故為道相。喻中如人喻修行者。馬喻暖心。人依行進故名為乘。味著暖心名為亦愛。厭患諸有策修暖心說為亦策。閤中初言暖心亦爾合前馬也。愛故受生合前亦愛。厭故觀行合上亦策。問曰此暖為當自愛為更有法愛著此暖。若暖自愛馬應自愛非人愛馬。若更有法愛著此暖。愛著之心自可受生無關暖事。何由舉此成暖有為。釋言上地味禪煩惱愛著暖心非暖自愛。然彼暖心為愛潤故上界受身故名有為。又問策者為暖自策為更有法策于暖心。若暖自策馬應自打。若更有法策于暖心。彼能策者可能與彼聖道作相。暖心非策安能與彼聖道作相。釋言暖前方便之心厭畏生死修起暖心名之為策。非暖自策。由彼策暖令暖向聖。是故名為聖道作相。結文可知。
【現代漢語翻譯】 現代漢語譯本： 名為十六行，行本身就是智慧。
第三段中，先是提問，下面是辨析解釋。聖道的火相，所以稱為『暖』（Usma-gata，四加行位之一，如火之將生）。其中先說法，再用比喻，最後總結。
第四段中，迦葉（Kasyapa，佛陀的弟子）先提問，說明『暖』是有為法，不應該能作為聖道的先兆。『是有法者』，是指三有之法（欲有、色有、無色有）。『是有為者』，是指造作有果。這是指法報。因為得到五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）的緣故，稱為『有』，這是從果來顯示因，說明它的本體是三有之法。因為是因緣的緣故，稱為『有為』，能夠與五陰作為因，造作那些陰，所以稱為『有為』。如何能作為無漏道的先兆？這是用佛語來驗證。佛回答說：『如是，如你所說』，印證前面的『暖』心是有為有法。『如是暖』下面，翻轉上面的觀點，認為『暖』不能作為道的先兆。其中先說法，再用比喻，最後總結。『是故』下面是結論。法中說明『暖』雖然是有為法，但還能破除有為法，所以能作為道的先兆。比喻中，人比喻修行者，馬比喻『暖』心。人依靠行走前進，所以稱為『乘』。貪戀執著『暖』心，稱為『亦愛』。厭惡諸有，鞭策修行『暖』心，稱為『亦策』。總結中，開頭說『暖』心也是如此，對應前面的馬。因為愛而受生，對應前面的『亦愛』。因為厭惡而觀行，對應上面的『亦策』。有人問：這個『暖』是自己愛自己，還是有其他法愛著這個『暖』？如果『暖』自己愛自己，那麼馬應該自己愛自己，而不是人愛馬。如果還有其他法愛著這個『暖』，那麼愛著的心自己就可以受生，與『暖』無關。為何要舉這個例子來說明『暖』是有為法？解釋說：上地的味禪煩惱愛著『暖』心，不是『暖』自己愛自己。然而，那個『暖』心因為愛的滋潤，在上界接受身體，所以稱為『有為』。又有人問：鞭策者是『暖』自己鞭策自己，還是有其他法鞭策『暖』心？如果『暖』自己鞭策自己，那麼馬應該自己打自己。如果還有其他法鞭策『暖』心，那麼那個能鞭策者可能與聖道有關。『暖』心不是鞭策者，怎麼能與聖道有關？解釋說：『暖』之前的方便之心，厭惡畏懼生死，修起『暖』心，這稱為鞭策，不是『暖』自己鞭策自己。因為那個鞭策『暖』，使『暖』趨向聖道，所以稱為與聖道有關。結論部分可以理解。
【English Translation】 English version: It is called the sixteen practices. Practice itself is wisdom.
In the third section, first is the question, followed by analysis and explanation. The fire sign of the holy path is called 'Warmth' (Usma-gata, one of the four preparatory stages, like the beginning of a fire). It begins with the Dharma, then uses a metaphor, and finally summarizes.
In the fourth section, Kasyapa (a disciple of the Buddha) first asks, stating that 'Warmth' is a conditioned dharma and should not be able to serve as a precursor to the holy path. 'Those who have being' refers to the dharmas of the three realms of existence (the desire realm, the form realm, and the formless realm). 'Those who are conditioned' refers to creating conditioned results. This refers to the Dharma body. Because of obtaining the five skandhas (Panca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), it is called 'being,' which is to reveal the cause from the effect, explaining that its essence is the dharma of the three realms of existence. Because it is a condition, it is called 'conditioned,' which can serve as a cause for the five skandhas, creating those skandhas, so it is called 'conditioned.' How can it serve as a precursor to the unconditioned path? This is verified using the Buddha's words. The Buddha replies, 'Yes, as you say,' confirming that the preceding 'Warmth' mind is conditioned and has being. 'As such, Warmth' below reverses the above view, believing that 'Warmth' cannot serve as a precursor to the path. It begins with the Dharma, then uses a metaphor, and finally summarizes. 'Therefore' below is the conclusion. The Dharma explains that although 'Warmth' is a conditioned dharma, it can still break through conditioned dharmas, so it can serve as a precursor to the path. In the metaphor, the person is likened to a practitioner, and the horse is likened to the 'Warmth' mind. The person relies on walking to move forward, so it is called 'riding.' Craving and clinging to the 'Warmth' mind is called 'also love.' Disgusting the various existences and urging the practice of the 'Warmth' mind is called 'also urging.' In the summary, it begins by saying that the 'Warmth' mind is also like this, corresponding to the preceding horse. Because of love, one is reborn, corresponding to the preceding 'also love.' Because of disgust, one observes and practices, corresponding to the above 'also urging.' Someone asks: Does this 'Warmth' love itself, or is there another dharma that loves this 'Warmth'? If 'Warmth' loves itself, then the horse should love itself, not the person loving the horse. If there is another dharma that loves this 'Warmth,' then the mind that loves can be reborn on its own, without involving 'Warmth.' Why use this example to illustrate that 'Warmth' is conditioned? The explanation is that the craving of the higher realms of meditative absorption clings to the 'Warmth' mind, not 'Warmth' loving itself. However, that 'Warmth' mind, because of the nourishment of love, receives a body in the higher realms, so it is called 'conditioned.' Someone also asks: Does the urger urge 'Warmth' itself, or is there another dharma that urges the 'Warmth' mind? If 'Warmth' urges itself, then the horse should hit itself. If there is another dharma that urges the 'Warmth' mind, then that urger may be related to the holy path. The 'Warmth' mind is not the urger, so how can it be related to the holy path? The explanation is that the mind of skillful means before 'Warmth,' disgusted and fearful of birth and death, cultivates the 'Warmth' mind, which is called urging, not 'Warmth' urging itself. Because that urges 'Warmth,' causing 'Warmth' to move towards the holy path, it is called related to the holy path. The conclusion can be understood.
上來第二釋名辨體。下次明其得人多少。得暖法人七十三種總以標舉。次辨其相。有人從來未斷煩惱此具縛人初修入暖即以為一。問曰暖心其必依于未來禪起。彼禪起時應斷煩惱。云何得有具縛入暖。釋言未必未來定心皆斷煩惱。有人修定初得住心是未來禪。未依此定作六行觀故不斷結。依此住心修起暖法名為具縛。依未來禪作六行觀斷欲界結。始從一品乃至九品即為九人。通前為十。進修等智斷初禪結至無所有。地地之中各有九品為六十三。通前合為七十三人。非想一地無上可攀等智不斷所以不論。文中初言欲界具十就欲總舉。是人具惱十中第一。斷一至九復為九人。通前十也。如欲初禪至無所有亦復如是明後六十三種人別。是名下結。
上來第二廣辨其相。下就其人分其退住觀方等別。如是等人則不復能斷善根等明其住義。如雜心中暖等唯不斷滅善根作一闡提猶作五逆犯四重禁。此中乃至五逆四重亦皆不作不作故住。是人二下明其還沒觀方之義。先舉次列后辨可知。
自下第八明頂法人。此人亦具退住觀方三種之義。文略不辨。文中初言觀方即頂乘前起后。退窮名頂。前學觀方。彼觀增長即名為頂。雖是五陰辨其體性。與此相應定共無作即為色陰。心王識陰。受數受陰。想數想陰。其餘心法名為行
陰。亦緣四諦故名觀方釋觀方義。觀諦同前是以言亦。亦可同后。
自下第九明忍法人。此人具有住及觀方二種之義。文略不辨。文中初言頂次得忍乘前起后。安住名忍。亦五陰性亦緣四諦解觀方義。
自下第十明世第一。是人亦具住及觀方。文略不論。次得第一乘前起后。世間中極名世第一。次辨其性。經文不同。有經說言性是五陰義如上解。復有經言性是五根所謂信進念定慧等。慧為正主。余伴助之。亦緣四諦辨觀方義。世第一法唯有一念。餘論宣說于菩諦下唯緣一行。今以何故說緣四諦。釋言諦觀有其二種。一者行修現在所起。二者得修未來所成。世第一法現在所修唯觀一行。未來傍於四諦增明。今就得脩名緣四諦。
下第十一明其見諦十五心人。斷見諦惑有十六心八忍八智。言八忍者。觀欲四諦有四法忍。觀上四諦有四比忍。言八智者觀欲四諦有四法智。觀上四諦有四比智。此十六中前十五心名為見道。今次辨之。此人唯有觀方一義。住義通后顯故不論。文中初先明苦法忍是人次第得苦法忍乘前起后忍性是慧辨其體性。何故前來皆言五陰此獨攝慧。理實相似。以見道中見法明白慧用增強故偏說之。緣一諦者明觀方義。于苦諦下趣緣一行。若愛行人或觀苦行或無常行。見行之人或觀空行或無
【現代漢語翻譯】 現代漢語譯本：陰。也因為緣於四諦的緣故，稱為觀方，解釋觀方的意義。觀諦與前面相同，所以說『也』。也可以與後面相同。 從下面第九段開始，說明忍法人。此人具有安住和觀方兩種意義。經文省略了，沒有詳細說明。文中先說『頂』，然後得到『忍』，這是乘前起后。安住稱為『忍』。也是五陰的性質，也緣於四諦，解釋觀方的意義。 從下面第十段開始，說明世第一。此人也具有安住和觀方。經文省略了，沒有詳細討論。然後得到『第一』，這是乘前起后。世間中最極的稱為『世第一』。然後辨別它的性質。經文不同。有的經書說性質是五陰，意義如上解釋。還有的經書說性質是五根，即信、進、念、定、慧等。慧是主要，其餘是輔助。也緣於四諦，辨別觀方的意義。世第一法只有一念。其餘論述宣說在菩提之下只緣於一行。現在因為什麼緣故說緣於四諦？解釋說，諦觀有兩種。一是行修現在所生起的，二是得修未來所成就的。世第一法現在所修的只觀一行。未來則傍及四諦，更加明白。現在就得修來說，稱為緣於四諦。 下面第十一段說明見諦十五心人。斷除見諦的迷惑有十六心，八忍八智。所說的八忍是：觀察欲界的四諦有四法忍，觀察上界的四諦有四比忍。所說的八智是：觀察欲界的四諦有四法智，觀察上界的四諦有四比智。這十六心中，前面的十五心稱為見道。現在依次辨別。此人只有觀方一種意義。安住的意義貫通後面，所以不討論。文中首先說明苦法忍，此人依次得到苦法忍，這是乘前起后，忍的性質是慧，辨別它的體性。為什麼前面都說五陰，這裡單獨攝取慧？道理實際上相似。因為在見道中，見法明白，慧的作用增強，所以偏重說明它。緣於一諦，說明觀方的意義。在苦諦之下趨向緣於一行。如果是愛行人，或者觀察苦行，或者觀察無常行。見行之人，或者觀察空行，或者觀無我行。
【English Translation】 English version: Yin (skandha). It is also called 'viewing the direction' (guan fang) because it is related to the Four Noble Truths (si di), explaining the meaning of 'viewing the direction'. 'Viewing the truth' (guan di) is the same as before, hence the use of 'also'. It can also be the same as what follows. From the ninth section onwards, it explains the 'person of forbearance' (ren fa ren). This person has both the meaning of 'dwelling' (zhu) and 'viewing the direction'. The text is abbreviated and not explained in detail. The text first mentions 'summit' (ding), then obtains 'forbearance' (ren), which is 'arising from the front and following from behind' (cheng qian qi hou). 'Dwelling' is called 'forbearance'. It is also of the nature of the five skandhas (wu yin), and also related to the Four Noble Truths, explaining the meaning of 'viewing the direction'. From the tenth section onwards, it explains the 'highest in the world' (shi di yi). This person also has both 'dwelling' and 'viewing the direction'. The text is abbreviated and not discussed in detail. Then obtains 'the highest' (di yi), which is 'arising from the front and following from behind'. The most extreme in the world is called 'the highest in the world'. Then distinguish its nature. The scriptures differ. Some scriptures say that the nature is the five skandhas, the meaning is explained above. Other scriptures say that the nature is the five roots (wu gen), namely faith (xin), diligence (jin), mindfulness (nian), concentration (ding), and wisdom (hui), etc. Wisdom is the main one, and the rest are auxiliary. It is also related to the Four Noble Truths, distinguishing the meaning of 'viewing the direction'. The 'highest worldly dharma' (shi di yi fa) has only one thought. Other discourses declare that under Bodhi (pu ti), it is only related to one practice. Now, why is it said to be related to the Four Noble Truths? It is explained that there are two kinds of 'truthful contemplation' (di guan). One is the practice that arises in the present, and the other is the achievement that will be accomplished in the future. The 'highest worldly dharma' that is practiced in the present only contemplates one practice. In the future, it will be related to the Four Noble Truths, becoming more clear. Now, in terms of the practice that is achieved, it is called being related to the Four Noble Truths. The eleventh section below explains the 'person of fifteen minds of seeing the truth' (jian di shi wu xin ren). To cut off the delusion of seeing the truth, there are sixteen minds, eight forbearances (ba ren) and eight wisdoms (ba zhi). The so-called eight forbearances are: observing the Four Noble Truths of the desire realm (yu jie) has four 'dharma forbearances' (fa ren), and observing the Four Noble Truths of the upper realm (shang jie) has four 'comparative forbearances' (bi ren). The so-called eight wisdoms are: observing the Four Noble Truths of the desire realm has four 'dharma wisdoms' (fa zhi), and observing the Four Noble Truths of the upper realm has four 'comparative wisdoms' (bi zhi). Among these sixteen minds, the first fifteen minds are called the 'path of seeing' (jian dao). Now, distinguish them in order. This person only has one meaning of 'viewing the direction'. The meaning of 'dwelling' is connected to the back, so it is not discussed. The text first explains 'suffering dharma forbearance' (ku fa ren), this person obtains 'suffering dharma forbearance' in order, which is 'arising from the front and following from behind', the nature of forbearance is wisdom, distinguishing its substance. Why did the previous all say five skandhas, and here only include wisdom? The principle is actually similar. Because in the path of seeing, seeing the dharma is clear, and the function of wisdom is enhanced, so it is emphasized. Being related to one truth explains the meaning of 'viewing the direction'. Under the truth of suffering (ku di), it tends to be related to one practice. If it is a person who loves practice, he either observes the practice of suffering or the practice of impermanence. A person who sees practice either observes the practice of emptiness or the practice of no-self.
我行。問曰向前世第一法現緣一行之中就其未來得脩名緣四諦。此苦法忍何故不然而言緣一。釋言有以。世第一法猶在世間寬容之限。于未來世傍修寬多故言緣四。苦忍等心是峻疾道傍修狹少。未來但于同諦四行而得增明不及余諦故言緣一。乃至見斷舉余忍智。
下第十二明須陀洹。彼第十六道比智心是須陀體。此人唯有一觀方義。文中有三。一略標舉。二舉辨釋。三結法同喻。初中言得須陀果者標舉所得。是名第四遍觀方者辨法同喻。前暖等中雖學觀方而未成就。苦忍等心觀方成就而未周遍。至此周遍故言遍觀。方即四諦辨其所觀。
廣中迦葉初問起發。如來次答。迦葉白佛先得道故名須陀下於前義中有難解者問答重顯。前中迦葉具為四問。一問須陀斷惑多少。如佛先說須陀所斷猶如縱廣四十里水在如一渧舉佛昔言。此中雲何說斷三結舉多徴少。如來前于現病品中說斷三結得須陀洹故今徴之。下列三名。非因見因是戒取也。烏雞戒等非真滅因妄謂是因。是故名為非因見因。餘二可知。二問須陀遍觀方義。三問其名。何因緣故名須陀洹。四問須陀喻錯魚義。下佛依問次第辨釋。
釋初問中文別有三。一當相正解。二是三對下約治以論。三有眾生下隨化以釋。就初段中先開二門重為一門。亦攝一切須
【現代漢語翻譯】 現代漢語譯本：我接受你的問題。有人問：在世第一法（世間最高的智慧）顯現的當下，緣於一行之中，就其未來而言，得修習名緣四諦（苦、集、滅、道四聖諦）。為什麼苦法忍（對苦諦的忍可）不是這樣，而說緣於一諦呢？解釋說：這是有原因的。世第一法仍然在世間寬容的範圍之內，對於未來世，可以廣泛地修習，所以說緣於四諦。而苦忍等心是峻急之道，傍修狹少，未來只能在同一諦的四行（苦諦下的四種觀行：苦、空、無常、無我）中得到增明，不能及於其他諦，所以說緣於一諦。乃至見斷（斷除見惑）要舉出其餘的忍智（無漏的智慧）。 下面第十二部分說明須陀洹（預流果）。第十六道比智心（無漏智）是須陀洹的本體。這個人只有一觀方義（觀察四諦的智慧和方法）。文中分為三個部分：一是略標舉，二是舉辨釋，三是結法同喻。初中說『得須陀果者』，是標舉所得。『是名第四遍觀方者』，是辨法同喻。前面的暖等位（四善根位）中，雖然學習觀方，但還沒有成就。苦忍等心觀方成就，但還沒有周遍。到這裡周遍了，所以說『遍觀』。方即四諦，辨別其所觀。 廣說中，迦葉（佛陀的弟子）首先提問，如來（佛陀）隨後回答。迦葉對佛說：『先得道故名須陀』，下面對於前面的含義中有難以理解的地方，通過問答重新顯明。前面迦葉一共提出了四個問題：一問須陀斷惑多少。如佛先前所說，須陀所斷的惑，猶如縱廣四十里的水，只剩下像一滴水那樣。這是引用佛陀過去說過的話。這裡為什麼又說斷三結（身見結、戒取結、疑結）呢？這是舉多來征少。如來先前在現病品中說過，斷三結就能得到須陀洹，所以現在提出這個問題。下面列出三個名稱：非因見因（認為不是原因的，反而是原因），就是戒取（執著于持戒等行為，認為可以因此解脫）。烏雞戒等，不是真正的滅因，卻妄想認為是原因，所以名為非因見因。其餘兩個可以知道。二問須陀遍觀方義。三問其名。因為什麼因緣而名為須陀洹。四問須陀喻錯魚義。下面佛陀依據問題依次辨釋。 解釋第一個問題，文中分別有三個部分：一是當相正解，二是三對，下面約治（對治）來論述。三是有眾生，下面隨化（隨順教化）來解釋。就第一段中，先開二門，重為一門，也攝取一切須陀洹（預流果）。
【English Translation】 English version: I accept your question. Someone asks: In the moment when the 'World's First Dharma' (the highest wisdom in the world) manifests, based on one line, regarding its future, one attains the cultivation named 'conditioned by the Four Noble Truths' (suffering, accumulation, cessation, path). Why is it that the 'Tolerance of the Dharma of Suffering' (acceptance of the truth of suffering) is not like this, but is said to be conditioned by one truth? The explanation is: There is a reason for this. The 'World's First Dharma' is still within the scope of worldly tolerance. For the future world, one can cultivate extensively, so it is said to be conditioned by the Four Noble Truths. However, the mind of 'Tolerance of Suffering' and so on is a steep and rapid path, with narrow and limited side cultivation. In the future, it can only be further clarified within the four aspects of the same truth (the four contemplations under the truth of suffering: suffering, emptiness, impermanence, non-self), and cannot reach other truths, so it is said to be conditioned by one truth. Even to sever the 'views' (delusions of views), one must bring up the remaining 'tolerances' and 'wisdoms' (undefiled wisdom). The following twelfth section explains the Srotapanna (Stream-enterer). The sixteenth path of 'comparative wisdom' (undefiled wisdom) is the essence of the Srotapanna. This person has only one 'contemplation of method and meaning' (wisdom and method of observing the Four Noble Truths). The text is divided into three parts: first, a brief indication; second, an explanation; and third, a concluding analogy. In the first part, 'one who attains the fruit of Srotapanna' indicates the attainment. 'This is called the fourth complete contemplation of method' explains the analogy. In the previous stages of 'warmth' and so on (the four roots of goodness), although one learns contemplation of method, it has not yet been accomplished. The mind of 'Tolerance of Suffering' and so on accomplishes contemplation of method, but it is not yet complete. When it becomes complete here, it is said to be 'complete contemplation'. 'Method' refers to the Four Noble Truths, distinguishing what is contemplated. In the extensive explanation, Kashyapa (a disciple of the Buddha) first asks, and the Tathagata (the Buddha) then answers. Kashyapa said to the Buddha: 'Because one first attains the path, one is called Srotapanna.' Below, for the meanings in the previous text that are difficult to understand, they are re-clarified through questions and answers. Previously, Kashyapa asked a total of four questions: first, how much delusion does the Srotapanna sever? As the Buddha previously said, the delusions severed by the Srotapanna are like water forty miles wide and long, leaving only a drop. This is quoting what the Buddha said in the past. Why does it say here that one severs the three bonds (the bond of self-view, the bond of holding to precepts, the bond of doubt)? This is using the many to question the few. The Tathagata previously said in the 'Present Illness' chapter that one attains Srotapanna by severing the three bonds, so this question is raised now. The following lists three names: 'view of cause that is not a cause' (thinking something is a cause when it is not), which is holding to precepts (attachment to upholding precepts and other behaviors, thinking one can be liberated by this). 'Chicken precepts' and so on are not true causes of cessation, but one falsely imagines them to be causes, so they are called 'view of cause that is not a cause'. The other two can be understood. Second, the question of the Srotapanna's complete contemplation of method and meaning. Third, the question of the name. For what reason is one called Srotapanna? Fourth, the question of the Srotapanna's analogy of the wrong fish. Below, the Buddha explains in order according to the questions. Explaining the first question, there are three parts in the text: first, directly explaining the characteristics; second, three comparisons, discussing based on treatment (antidotes) below. Third, 'there are sentient beings', explaining according to transformation (following teaching). In the first section, first opening two doors, combining them into one door, also encompassing all Srotapannas (Stream-enterers).
陀所斷為第二門。下廣釋之。先解初重。于中先喻。如王游等舉其喻事。何以下釋。重故偏說。是三如是合以顯法。如世人王重故偏說。何緣下釋。先問后解。一切眾生常所起者多行故重。如病數發名為重病。微難識者沉隱故重。如病難別名為重病。是三難斷力強故重。此解初門。能為一切煩惱因者釋上後門。云何能為一切惱因。就十使中五見及疑見道時盡與其斷名。貪瞋癡慢見斷不盡不與斷稱。就所斷中三本三隨。身見是本邊見是隨。戒取是本見取是隨。疑使是本邪見是隨。以是義故宣說三結為一切因。
自下第二約治辨釋。以是三結是戒定慧三行大怨故偏說之。此義如彼毗婆沙說。身見是其戒學大怨。由見神常苦樂不變不畏業果縱情作罪。片從此義說為戒怨。戒取定怨。取戒為道妨修禪定離欲道故。人取欲界散善為道妨修上地禪定法故。疑為慧怨。於法疑惑防正智故。
自下第三隨化以釋。有諸眾生聞須陀洹斷無量結則生退心故但說三。
次答第二。先牒問詞。下對辨釋。觀獲四事總以標舉。次列下辨。解初可知。釋第二中悉能呵責內外惱者。於十使中迷理生者名內煩惱。緣事生者名外煩惱。后二可知。
次答第三。先牒正解。迦葉言下問答重顯。是須陀洹凡有二下乘辨須陀洹利鈍差別
。前中先牒。后對辨釋。須陀名義具應有三。一名修習無漏。二名逆流。三名抵債抵三塗債。文中但就前二釋之。須名無漏陀洹修習是初義也。須名流等第二義也。須者名流此釋須義。下釋陀洹。陀洹名逆。先舉二流。順逆列名。以逆流下正顯陀洹。下重顯中迦葉先問。若從是義何緣斯陀至阿羅漢不名須陀執通徴別。若從上來修習無漏逆生死義名須陀者。斯陀含等齊有是義。何故不悉名須陀洹。偏名初果為須陀洹。佛答有二。一正對前問偏明須陀一種名字有通有局。二是人亦名須陀洹下乘辨一切賢聖名字明有通局。前中先明須陀名通。一切眾生名有二下彰其局義。通中須陀乃至諸佛亦名須陀正顯通義。若斯陀含乃至諸佛無須陀洹云何得名斯陀至佛反解通義。是義云何。若斯陀含不修無漏不逆生死云何名薄。乃至諸佛不修無漏不逆生死云何名覺。局中明唯初果之人名須陀洹余皆不得。于中初先簡聖異凡。生名有二凡以標舉。客舊列名。下就辨異。凡有世名彰凡異聖既得道已更為立名須陀洹辨聖異凡。以先得下簡初異后。以先得故名須陀洹彰初異后。以後得故名斯陀者明後異初。上來直辨須陀一名通局之義。下次泛論一切聖名通局之義。文但彰通略不顯局。句別有四。初言是人亦名須陀乃至佛者明其初果具一切名。二流有
【現代漢語翻譯】 現代漢語譯本： 前文中間先進行牒釋，後面再進行對辨解釋。須陀洹（Srotapanna，入流果）這個名稱的含義應該有三種：一是修習無漏，二是逆流，三是抵償債務，抵償三惡道的債務。文中只就前兩種含義進行解釋。『須』的意思是無漏，『陀洹』是修習，這是第一種含義。『須』的意思是流等，這是第二種含義。『須』，意思是流，這是解釋『須』的含義。下面解釋『陀洹』。『陀洹』，意思是逆。先列舉兩種流，順流和逆流並列。用逆流來正式彰顯『陀洹』的含義。下面重新顯明，迦葉（Kasyapa）先提問：如果按照這個意義，為什麼斯陀含（Sakrdagamin，一來果）乃至阿羅漢（Arhat，無學）不稱為須陀洹呢？這是用普遍的意義來質疑特殊的名稱。如果按照上面所說，修習無漏、逆生死流的意義稱為須陀洹，那麼斯陀含等也都有這個意義，為什麼不都稱為須陀洹，而只稱初果為須陀洹呢？ 佛陀（Buddha）回答有兩個方面：一是正面回答前面的問題，偏重說明須陀洹這個名稱，既有通用的意義，也有侷限的意義。二是『是人亦名須陀洹』，從下文開始辨明一切賢聖的名稱，說明有通用的意義，也有侷限的意義。前面先說明須陀洹的名稱是通用的，『一切眾生名有二』，從下文開始彰顯其侷限的意義。通用的意義中，須陀洹乃至諸佛也可以稱為須陀洹，正式彰顯通用的意義。如果斯陀含乃至諸佛沒有須陀洹的含義，怎麼能稱為斯陀含乃至成佛呢？反過來解釋通用的意義。這個意義是什麼呢？如果斯陀含不修習無漏，不逆生死流，怎麼能稱為薄貪慾者（Sakrdagamin，一來果）呢？乃至諸佛不修習無漏，不逆生死流，怎麼能稱為覺悟者（Buddha，佛陀）呢？侷限的意義中，說明只有初果的人才能稱為須陀洹，其餘都不能這樣稱呼。其中，首先區分聖人和凡人。『生名有二』，凡人用世俗的名字來標明身份，客名和舊名並列。下面就此進行辨別，凡人有世俗的名字，彰顯凡人和聖人的不同，既然已經得道，就另外立名須陀洹，辨別聖人和凡人的不同。『以先得』，從下文開始區分初果和后位果位。因為先證得，所以稱為須陀洹，彰顯初果和后位果位的不同。因為后證得，所以稱為斯陀含，說明后位果位和初果的不同。上面直接辨別須陀洹這個名稱通用和侷限的意義。下面泛泛地論述一切聖人名稱通用和侷限的意義。文中只彰顯通用的意義，略而不顯侷限的意義。句子分別有四個方面。首先說『是人亦名須陀乃至佛者』，說明初果具有一切名稱。二流有...
【English Translation】 English version: First, there is a preliminary explanation, followed by a detailed analysis and interpretation. The term 'Srotapanna' (須陀洹, Stream-enterer) should have three meanings: first, cultivating the unconditioned (無漏); second, going against the stream (逆流); and third, repaying debts, specifically the debts of the three evil realms (三塗). The text only explains the first two meanings. 'Srota' (須) means unconditioned, and 'apanna' (陀洹) means cultivation, which is the first meaning. 'Srota' (須) means 'stream, etc.,' which is the second meaning. 'Srota' (須) means 'stream,' which explains the meaning of 'Srota.' The following explains 'apanna' (陀洹). 'Apanna' (陀洹) means 'against.' First, two streams are listed, the stream with the flow and the stream against the flow, side by side. 'Against the stream' is used to formally highlight the meaning of 'apanna.' Below, it is re-emphasized that Kasyapa (迦葉) first asks: If according to this meaning, why are Sakrdagamin (斯陀含, Once-returner) and Arhat (阿羅漢, Worthy One) not called Srotapanna? This uses a general meaning to question a specific name. If, according to what was said above, 'cultivating the unconditioned' and 'going against the stream of birth and death' are called Srotapanna, then Sakrdagamin, etc., also have this meaning. Why are they not all called Srotapanna, and only the first fruit is called Srotapanna? The Buddha's (佛陀) answer has two aspects: first, it directly answers the previous question, focusing on explaining that the name Srotapanna has both a general and a limited meaning. Second, 'This person is also called Srota,' from the following text, it clarifies the names of all the virtuous and holy ones, explaining that there are general and limited meanings. The first part explains that the name Srotapanna is general, and 'all beings have two names,' from the following text, it highlights its limited meaning. In the general meaning, Srotapanna and even Buddhas can be called Srotapanna, formally highlighting the general meaning. If Sakrdagamin and even Buddhas do not have the meaning of Srotapanna, how can they be called Sakrdagamin and even become Buddhas? It explains the general meaning in reverse. What is this meaning? If Sakrdagamin does not cultivate the unconditioned and does not go against the stream of birth and death, how can they be called Sakrdagamin (薄貪慾者, Once-returner)? And even if Buddhas do not cultivate the unconditioned and do not go against the stream of birth and death, how can they be called Buddhas (覺悟者, Awakened One)? In the limited meaning, it explains that only the person of the first fruit can be called Srotapanna, and the rest cannot be called that. Among them, first, it distinguishes between the holy and the ordinary. 'Birth has two names,' ordinary people use secular names to mark their identity, with guest names and old names listed side by side. Below, it distinguishes between them. Ordinary people have secular names, highlighting the difference between ordinary people and holy people. Since they have attained the path, they are given the name Srotapanna, distinguishing between the holy and the ordinary. 'Because they attained first,' from the following text, it distinguishes between the first fruit and the subsequent fruits. Because they attained it first, they are called Srotapanna, highlighting the difference between the first fruit and the subsequent fruits. Because they attained it later, they are called Sakrdagamin, explaining the difference between the subsequent fruits and the first fruit. The above directly distinguishes the general and limited meanings of the name Srotapanna. The following broadly discusses the general and limited meanings of the names of all the holy ones. The text only highlights the general meaning, omitting the limited meaning. The sentences have four aspects. First, it says 'This person is also called Srota and even Buddha,' explaining that the first fruit has all names. The two streams have...
二下明余賢聖具一切名。為明余聖皆悉得名須陀洹故須立二流。先舉次列。有為功德名為解脫。無為功德說為涅槃。一切聖人皆具此二亦名須陀就人分別。具前二流逆于生死。是故一切悉名須陀。非但一切得名須陀亦名斯陀乃至名佛。三須陀者名菩薩下就上初段釋初果人具一切名。于中但解名佛菩薩。余類可知略而不辨。須陀洹者亦名菩薩略以標舉。何以下釋。其菩薩者名道眾生。以求道故名道眾生。故今釋之。明小乘中菩提之道即是羅漢。盡無生智須陀求此故名菩薩。須陀洹人亦名為覺略以標舉。何以下釋。正覺見道斷煩惱者正觀諦理斷煩惱也。覺因果者謂能覺知苦果集因滅果道因。正覺共道不共道者所觀聖行望陰是共望諦不共。於四諦下行義各別故名不共。前三諦下一一諸行皆通五陰故名為共。以有此義故須陀洹得名為佛。四斯陀下就前第二釋余賢聖具一切名。于中偏明小乘賢聖具佛菩薩二種名字。大具小名略而不辨。故今文中說言斯陀乃至羅漢亦復如是。亦如須陀名佛菩薩。
上來第二問答重顯。自下第三乘明須陀利鈍差別須陀有二總以標舉。利鈍列名。下辨其相。先辨鈍人約生辨之。須陀極鈍天上人中七返受生方得涅槃。少極二生。故今說言人天七返舉其極鈍。復有五種明餘五階。下別列之。六返至二
【現代漢語翻譯】 現代漢語譯本 二、接下來闡明其餘的賢聖也具備『一切名』的含義。之所以說其餘的聖者都可稱為Sotāpanna (須陀洹，入流果)，是因為設立了『二流』的說法。先總說，再分述。『有為』的功德稱為解脫，『無為』的功德稱為涅槃。一切聖人都具備這兩種功德，因此也稱為Sotāpanna (須陀洹，入流果)，這是就人來分別的。具備前面所說的兩種『流』，就能逆轉生死輪迴。所以一切聖人都可稱為Sotāpanna (須陀洹，入流果)。不僅一切聖人可以稱為Sotāpanna (須陀洹，入流果)，也可以稱為Sakadāgāmin (斯陀含，一來果)，乃至稱為佛。這裡所說的『三須陀』，指的是菩薩。這是從下往上，第一段解釋初果聖人具備『一切名』的含義。其中只解釋了『佛』和『菩薩』的名稱，其餘的可以類推，所以省略不談。Sotāpanna (須陀洹，入流果)也可以稱為菩薩，這裡只是簡單地提一下，下面會進行解釋。菩薩被稱為『道眾生』，因為他們追求真道，所以稱為『道眾生』。因此現在解釋這一點。在小乘佛教中，菩提之道就是阿羅漢。Sotāpanna (須陀洹，入流果)追求這種無生智，所以稱為菩薩。Sotāpanna (須陀洹，入流果)也可以稱為『覺』，這裡只是簡單地提一下，下面會進行解釋。『正覺見道斷煩惱者』，指的是正確地觀察四諦真理，從而斷除煩惱。『覺因果者』，指的是能夠覺知苦果、集因、滅果、道因。『正覺共道不共道者』，指的是所觀察的聖行，從五蘊的角度來看是共同的，從四諦的角度來看是不共同的。在四諦之下，每一種修行的意義都各不相同，所以稱為『不共』。前三諦下的每一種修行都與五蘊相通，所以稱為『共』。因為有這樣的含義，所以Sotāpanna (須陀洹，入流果)可以稱為佛。 四、接下來，從前面的第二點出發，解釋其餘的賢聖也具備『一切名』的含義。其中主要闡明小乘的賢聖具備佛和菩薩這兩種名稱。大乘具備小乘的名稱，這裡省略不談。所以現在文中說Sakadāgāmin (斯陀含，一來果)乃至阿羅漢也是如此，也像Sotāpanna (須陀洹，入流果)一樣，可以稱為佛和菩薩。 上面是第二問答，再次顯明這個道理。從下面開始，第三部分闡明Sotāpanna (須陀洹，入流果)的根器有遲鈍和敏銳的差別。Sotāpanna (須陀洹，入流果)有兩種，這裡總的提一下，然後列出遲鈍和敏銳的名稱。下面辨別他們的相狀。先辨別遲鈍的人，從他們所受的生命形態來辨別。根器最遲鈍的Sotāpanna (須陀洹，入流果)需要在天上和人間經歷七次生死輪迴才能證得涅槃。最少也要經歷兩次生死輪迴。所以現在說在人天之間經歷七次生死輪迴，這是舉了最遲鈍的情況。還有五種情況，說明其餘的五個階段，下面分別列出。六次到兩次。
【English Translation】 English version 2. Next, it is clarified that the remaining noble saints also possess the meaning of 'all names'. The reason why the remaining saints can all be called Sotāpanna (須陀洹, Stream-enterer) is because the concept of 'two streams' is established. First, a general statement is made, and then a detailed description. 'Active' merit is called liberation, and 'inactive' merit is called Nirvana. All saints possess these two merits, so they are also called Sotāpanna (須陀洹, Stream-enterer). This is distinguished based on the person. Possessing the two 'streams' mentioned earlier can reverse the cycle of birth and death. Therefore, all saints can be called Sotāpanna (須陀洹, Stream-enterer). Not only can all saints be called Sotāpanna (須陀洹, Stream-enterer), but they can also be called Sakadāgāmin (斯陀含, Once-returner), and even Buddha. The 'three Sotāpannas' mentioned here refer to Bodhisattvas. This is from bottom to top, the first section explaining that the Stream-enterer possesses the meaning of 'all names'. Among them, only the names 'Buddha' and 'Bodhisattva' are explained, and the rest can be inferred, so they are omitted. Sotāpanna (須陀洹, Stream-enterer) can also be called Bodhisattva. This is just a brief mention, and it will be explained below. Bodhisattvas are called 'sentient beings of the path' because they pursue the true path, so they are called 'sentient beings of the path'. Therefore, this point is now explained. In Theravada Buddhism, the path to Bodhi is Arhat. Sotāpanna (須陀洹, Stream-enterer) pursues this wisdom of non-birth, so they are called Bodhisattvas. Sotāpanna (須陀洹, Stream-enterer) can also be called 'awakened'. This is just a brief mention, and it will be explained below. 'Rightly awakened seeing the path and cutting off afflictions' refers to correctly observing the truth of the Four Noble Truths, thereby cutting off afflictions. 'Awakened to cause and effect' refers to being able to awaken to the suffering result, the cause of accumulation, the result of cessation, and the cause of the path. 'Rightly awakened common path and uncommon path' refers to the holy practices observed. From the perspective of the five aggregates, they are common, and from the perspective of the Four Noble Truths, they are uncommon. Under the Four Noble Truths, the meaning of each practice is different, so it is called 'uncommon'. Each practice under the first three truths is connected to the five aggregates, so it is called 'common'. Because of this meaning, Sotāpanna (須陀洹, Stream-enterer) can be called Buddha. 4. Next, starting from the second point above, it is explained that the remaining noble saints also possess the meaning of 'all names'. Among them, it is mainly clarified that the noble saints of Theravada possess the two names of Buddha and Bodhisattva. Mahayana possessing the names of Theravada is omitted here. Therefore, it is now said in the text that Sakadāgāmin (斯陀含, Once-returner) and even Arhat are also like this, and like Sotāpanna (須陀洹, Stream-enterer), they can be called Buddha and Bodhisattva. The above is the second question and answer, re-emphasizing this principle. From below, the third part clarifies the difference between the dull and sharp faculties of Sotāpanna (須陀洹, Stream-enterer). There are two types of Sotāpanna (須陀洹, Stream-enterer). This is a general mention, and then the names of the dull and sharp are listed. Below, their characteristics are distinguished. First, the dull people are distinguished, based on the life forms they receive. The Sotāpanna (須陀洹, Stream-enterer) with the dullest faculties needs to experience seven cycles of birth and death in heaven and human realms to attain Nirvana. At least two cycles of birth and death are required. Therefore, it is now said that experiencing seven cycles of birth and death between humans and heavens is an example of the dullest situation. There are five other situations, explaining the remaining five stages, which are listed separately below. Six times to two times.
是其五也。利人現在獲得須陀至阿羅漢辨其利人。問曰一返何故不論。釋言須陀具有八品。七返至一即為七品。現般為八。八中七返至二定鈍。現般定利。文中具辨一返不定。有人利根應得現般。以諸因緣現在不得經生乃得此則是利。有人鈍根現在世中勤修不得經生乃得此即是鈍。利鈍不定故隱不論。下次答其第四句問。先牒問詞。下對辨釋。䱜魚有四就喻舉數。骨細輕等就喻列名。下約顯法。銜物堅中初約喻顯法。如魔王下引昔證成。
前問次答。自下第三於前義中有難解者問答重顯。重顯向前釋名中義有兩問答。就初問中迦葉初先進退兩定。為先得道名須陀洹。為初果故名須陀洹。下就設難。若先得道名須陀洹。苦法忍時何故不得名須陀洹。若以初果名須陀洹。外道之人先斷煩惱至無所有得那含時何故不名為須陀洹。此舉超越那含為難。云何超越。斯陀那含並有超義。有人凡時依世凈禪作六行觀斷欲界結五品盡來入見諦道。至第十六道比智時猶故名為次第須陀。若斷六七八品盡來入見諦道。至第十六道比智時不作須陀。超證第二斯陀含果。斯陀含人所斷煩惱先已斷故。斷欲結盡至無所有後入見道。至第十六道比智時不作須陀及斯陀含。超證第三阿那含果。那含所斷先已盡故。超越如是。云何作難。若次第人
【現代漢語翻譯】 現代漢語譯本：這是第五個問題。利益眾生現在獲得須陀洹（Sotapanna，入流果）至阿羅漢（Arahat，無學果）的果位，辨別其利益眾生之處。問：為什麼不說一還果（Sakadagami，一來果）？答：須陀洹具有八個品位。七還果至一還果即為七個品位。現世般涅槃（Parinirvana，完全解脫）為第八個品位。八個品位中，七還果至二還果必定是鈍根。現世般涅槃必定是利根。文中詳細辨別一還果的不確定性。有人是利根，應該可以獲得現世般涅槃。因為各種因緣，現在無法獲得，經過來世才能獲得，這算是利根。有人是鈍根，現在世中勤奮修行也無法獲得，經過來世才能獲得，這算是鈍根。利根和鈍根不確定，所以隱而不論。下次回答第四句的提問。先重複提問的詞語。下面進行辨別解釋。䱜魚有四個方面，就比喻來說明數量。骨頭細小輕盈等，就比喻來說明名稱。下面用顯法來解釋。銜物堅固，首先用比喻來顯明佛法。如魔王，下面引用過去的例子來證明。 前面提問，接下來回答。從下面第三點開始，對於前面意義中難以理解的地方，通過問答再次顯明。再次顯明前面解釋名稱中的意義，有兩個問答。就第一個問題中，迦葉（Kasyapa）最初的先進和退步兩種情況進行確定。是先得道而名為須陀洹，還是因為初果而名為須陀洹。下面進行設難。如果先得道而名為須陀洹，那麼在苦法忍（Ksanti，忍位）時，為什麼不能被稱為須陀洹？如果因為初果而名為須陀洹，那麼外道之人先斷除煩惱，達到無所有處（Akincannayatana，無所有處定），得到阿那含（Anagami，不還果）時，為什麼不被稱為須陀洹？這裡舉出超越阿那含來設難。如何超越？斯陀含（Sakadagami，一來果）也具有超越的含義。有人在凡夫時，依靠世間清凈禪定，進行六行觀（Sadangamarga，六支道），斷除欲界結的五品，進入見諦道（Darshanamarga，見道）。到達第十六道比智（Dharmajnanaksanti，法智忍）時，仍然被稱為次第須陀洹。如果斷除六七八品，進入見諦道。到達第十六道比智時，不成為須陀洹。超越證得第二斯陀含果。斯陀含人所斷除的煩惱先前已經斷除。斷除欲界結，達到無所有處後進入見道。到達第十六道比智時，不成為須陀和斯陀含。超越證得第三阿那含果。阿那含所斷除的先前已經斷除。超越就是這樣。如何進行設難？如果是次第修行的人
【English Translation】 English version: This is the fifth question. Benefiting beings now to attain the state from Sotapanna (Stream-enterer) to Arhat (Worthy One), distinguishing their benefit to beings. Question: Why is the Sakadagami (Once-returner) not discussed? Answer: The Sotapanna has eight categories. The Seven-returner to the One-returner are seven categories. Parinirvana (Complete liberation) in the present life is the eighth. Among the eight, the Seven-returner to the Two-returner are certainly dull-rooted. Parinirvana in the present life is certainly sharp-rooted. The text elaborates on the uncertainty of the One-returner. Some are sharp-rooted and should be able to attain Parinirvana in the present life. Due to various conditions, they cannot attain it now, but will attain it in a future life, which is considered sharp-rooted. Some are dull-rooted and cannot attain it even with diligent practice in this life, but will attain it in a future life, which is considered dull-rooted. The sharpness and dullness are uncertain, so it is not discussed. Next, answer the fourth question. First, repeat the words of the question. Then, distinguish and explain. The four aspects of the '䱜' fish are used as a metaphor to illustrate the quantity. The fineness and lightness of the bones are used as a metaphor to illustrate the names. Next, explain using manifest Dharma. 'Holding things firmly,' first use the metaphor to manifest the Dharma. 'Like the demon king,' then cite past examples to prove it. The previous question, followed by the answer. From the third point below, for the difficult-to-understand points in the previous meaning, clarify again through questions and answers. Clarify again the meaning in the previous explanation of names, with two questions and answers. In the first question, determine Kasyapa's initial advance and retreat in two situations. Is one called Sotapanna because they first attain the path, or because of the first fruit? Next, pose a difficulty. If one is called Sotapanna because they first attain the path, then why is one not called Sotapanna at the moment of Ksanti (Forbearance) of the Suffering Dharma? If one is called Sotapanna because of the first fruit, then why are non-Buddhist practitioners who first cut off afflictions and reach the state of Akincannayatana (Realm of Nothingness), and attain Anagami (Non-returner), not called Sotapanna? Here, raising the difficulty of surpassing Anagami. How to surpass? Sakadagami (Once-returner) also has the meaning of surpassing. Someone, as an ordinary person, relies on worldly pure meditation, performs the Sadangamarga (Six-membered Path), cuts off the five categories of fetters of the desire realm, and enters the Darshanamarga (Path of Seeing). When reaching the sixteenth path of Dharmajnanaksanti (Forbearance of Knowledge of Dharma), they are still called sequential Sotapanna. If one cuts off the sixth, seventh, and eighth categories and enters the Path of Seeing. When reaching the sixteenth path of Dharmajnanaksanti, they do not become Sotapanna. Surpassing and attaining the second fruit of Sakadagami. The afflictions that the Sakadagami has cut off have already been cut off. Cutting off the fetters of the desire realm, reaching the Realm of Nothingness, and then entering the Path of Seeing. When reaching the sixteenth path of Dharmajnanaksanti, they do not become Sota and Sakadagami. Surpassing and attaining the third fruit of Anagami. What the Anagami has cut off has already been cut off. Surpassing is like this. How to pose a difficulty? If it is a person who practices sequentially
至第十六道比智時以初果故名須陀者。彼超越人先斷欲盡至無所有入見諦道。至第十六道比智時亦初得果。何故不得名須陀洹而名那含。下佛答之。以初果故名須陀洹釋去初難。良以初果名須陀故。苦法忍時未是初果。是故不得名須陀洹。如汝問下釋去後難。先牒門辭。下對辨釋。釋意如何。明初果人名須陀洹超越那含超證第三非初果人。是故不得名須陀洹。文中初言以初果故名須陀洹正答其問。是人爾時具足八智及十六行辨初果相。四法四比是其八智。苦無常等是十六行。是人但于現在道下為一行觀。未來傍於十六增明名具十六。迦葉下復重執為難。越超那含亦具八智具十六行。何故不名為須陀洹。下佛對之。明唯須陀得為初果故名須陀。彼證第三非是初果不名須陀。文中偏對次第那含辨釋須陀為初果義。超越那含一向不論。彼非常行之次第故。于中文二。一就行修明初異后。二須陀洹緣四諦下約對境明初異后。前中初先明初異后。阿那含人則不如是彰后異初。是故下結。初異后中明須陀洹舍凡入聖舍向得果故名初果。于中先分十六行別。次分八智。后約此二解釋須陀為初果義。初中先分有漏十六以為二種。有二舉數。共與不共列其二名。是義云何。彼十六行約界上下有三十二。於一一行重觀名共單觀不共。為辨此
義須明暖等四心差別。于彼上下三十二行止觀來去多心觀察名之為暖。多觀未明名暖方便。多觀分明名暖成就。於一一行止觀來去以漸略之。乃至於彼一一行下各一心觀名之為頂。二心觀前名為方便。后一心觀名為成就。此一心觀與后忍中初觀相似。如增上忍似第一法。於一一行各一心觀名忍初心。更復從後向前略之。乃至最後唯緣欲界苦下一行名之為忍。欲界苦下二行觀前名忍方便一行名成。於前忍心末後所緣重一心觀名世第一。
問曰善行多應彌好何故須略。如迦旃延阿毗曇云譬如富人慾適他土患其財多轉以易錢。猶嫌錢重轉以易金。猶患金重以金轉易大價寶珠持至他方。行者如是。欲入出道患彼有漏多行煩開故漸略之。此四階中初二重觀名共十六。后二單觀名為丕共。下分無漏有二舉數。向得列名。于彼見道十五心中所觀名向。道比智時所觀名得。道比智心單緣一行雲何得有十六行別。釋言彼現雖緣一行未來傍於十六增明。故得果時亦具十六。次論八智。有二舉數。向得列名。向果八者。見諦道中唯有四法及三比智。何處有八。向有近遠。見諦道前四現忍心學觀四諦名為遠向。此十智中一等智攝。見諦道中復有七智合為八耳。問曰向前十六行中向果十六不攝有漏。向果智中何義通攝。釋言向前十六行中有
【現代漢語翻譯】 現代漢語譯本 須要明白暖位等四善根之間的差別。在三十二維行止觀中，來回多次用心觀察，這稱為『暖』位。多次觀察但尚未明瞭，稱為『暖方便』。多次觀察且已分明，稱為『暖成就』。在每一行止觀中，逐漸簡略，乃至在每一行下各用一心觀察，這稱為『頂』位。用二心觀察之前稱為『方便』，后一心觀察稱為『成就』。這后一心觀與後面的『忍』位中的初觀相似，如同增上忍類似於第一法。在每一行各用一心觀察，稱為『忍』位的初心。再從後向前簡略，乃至最後只緣于欲界苦下的第一行，這稱為『忍』位。在欲界苦下的兩行觀之前稱為『忍方便』，一行觀稱為『忍成就』。在前面的『忍』位末尾所緣的境界上，再用一心觀察，這稱為『世第一』位。
有人問：善行越多應該越好，為何需要簡略？如迦旃延的《阿毗曇》所說，譬如富人想要去其他地方，但擔心自己的財富太多，於是將它們換成錢。但還是嫌錢太重，又將錢換成金子。還是擔心金子太重，就用金子換成價值連城的大價寶珠，然後帶到他方。修行者也是如此，想要進入出世之道，但擔心那些有漏的繁多行為會成為障礙，所以逐漸簡略它們。這四個階位中，最初的兩個階位是重複觀察，總共有十六種。後面的兩個階位是單獨觀察，總共不是共同的。下分無漏有兩次舉出數量，指向已經列出的名稱。在見道十五心中所觀察的稱為『向』，在道比智時所觀察的稱為『得』。道比智的心只緣於一行，怎麼會有十六行之別呢？解釋說，雖然它現在只緣於一行，但未來會旁及十六行，逐漸增明。所以證果時也具備十六行。接下來討論八智，有兩次舉出數量，指向已經列出的名稱。『向』果八智，在見諦道中只有四法和三比智，哪裡有八智呢？『向』有遠近之分。在見諦道前的四現忍心中，學習觀察四諦，這稱為『遠向』。這十智中，屬於一等智所攝。在見諦道中又有七智，合起來就是八智了。有人問：前面的十六行中，『向』果十六不包含有漏法，那麼『向』果智中，又如何能通攝有漏法呢？解釋說，前面的十六行中，有
【English Translation】 English version It is necessary to understand the differences between the four roots of goodness, such as the stage of 'Warmth'. In the thirty-two aspects of the practice of cessation and contemplation, repeatedly observing with the mind coming and going is called the 'Warmth' stage. Observing many times but not yet clearly understanding is called 'Warmth-Preparation'. Observing many times and clearly understanding is called 'Warmth-Accomplishment'. In each aspect of the practice of cessation and contemplation, gradually simplifying it, until observing with one mind under each aspect, this is called the 'Peak' stage. Observing with two minds before is called 'Preparation', and observing with one mind after is called 'Accomplishment'. This one-mind observation is similar to the initial observation in the subsequent 'Forbearance' stage, just as increased forbearance is similar to the first Dharma. Observing with one mind in each aspect is called the initial mind of the 'Forbearance' stage. Further simplifying it from back to front, until finally only focusing on the first aspect under the suffering of the desire realm, this is called the 'Forbearance' stage. Observing the two aspects under the suffering of the desire realm before is called 'Forbearance-Preparation', and observing one aspect is called 'Accomplishment'. On the object of focus at the end of the previous 'Forbearance' stage, observing again with one mind is called the 'World's First' stage.
Someone asks: The more good deeds, the better it should be, why is it necessary to simplify? As the Katyayana Abhidharma says, for example, a rich man wants to go to another place, but he is worried that his wealth is too much, so he exchanges it for money. But he still thinks the money is too heavy, so he exchanges the money for gold. Still worried that the gold is too heavy, he exchanges the gold for priceless jewels and takes them to another place. The practitioner is also like this, wanting to enter the path of transcendence, but worried that those numerous defiled actions will become obstacles, so he gradually simplifies them. In these four stages, the first two stages are repeated observations, totaling sixteen types. The latter two stages are single observations, totaling not common. The lower division of the unconditioned has two numberings, pointing to the names already listed. What is observed in the fifteen minds of the path of seeing is called 'Towards', and what is observed at the time of the path of knowledge is called 'Attainment'. The mind of the path of knowledge only focuses on one aspect, how can there be a distinction of sixteen aspects? The explanation is that although it currently only focuses on one aspect, in the future it will extend to sixteen aspects, gradually increasing clarity. Therefore, when attaining the fruit, it also possesses sixteen aspects. Next, we discuss the eight wisdoms, there are two numberings, pointing to the names already listed. The eight wisdoms of 'Towards' and 'Fruit', in the path of seeing, there are only four Dharmas and three knowledges, where are the eight wisdoms? 'Towards' has near and far distinctions. In the four present forbearance minds before the path of seeing, learning to observe the four noble truths is called 'Far Towards'. Among these ten wisdoms, it belongs to the category of equal wisdom. In the path of seeing, there are also seven wisdoms, which together make eight wisdoms. Someone asks: In the previous sixteen aspects, the 'Towards' and 'Fruit' sixteen do not include defiled dharmas, so how can the 'Towards' and 'Fruit' wisdoms comprehensively include defiled dharmas? The explanation is that in the previous sixteen aspects, there are
漏無漏兩處別論。故向果中不攝有漏。此八智中有漏無漏不別宣說故通攝之。何故不別。彼見道前唯一等智更無異義故不別說。得果八者。得果之時舍見道中無漏七智更起新得。得彼七智通以為果。並道比智合為八矣。前遠向中有漏等智得果不捨亦無新得不攝為果故但有八。下約前二解釋須陀為初果義。是須陀人舍共十六得不共十六。舍向八智得果八智。故名初果。此文略小。若具應言舍共十六得不共十六。舍有漏十六。得無漏十六。舍向十六得果十六。舍向八智得果八智。準初類后中間可知故略不舉。舍共十六得不共者。不行名舍。非得斷舍。舍向八智得果八者。向果八中初一等智入聖道時不行名舍。與前舍共十六相似非得斷舍。余之七智證初果時得斷名舍。前一等智舍而不得。后七無漏舍而更得。通道比智合為八耳。
上來一段明初異后。阿那含人則不如是彰后異初。次第那含不如須陀舍共十六得不共等。是故不得名為初果。非初果故不名須陀。是故下結。就始結之。是須陀人是初果故偏名須陀。文相如是。又更分別前三果人各有二向。一者共向。二者不共向。見道之心通向三果名為共。向。次第之人入見諦道向須陀洹。先斷欲結六品盡者入見諦道向斯陀含。欲結盡者入見諦道向阿那含。故名共向。暖等四
心偏向須陀。須陀果後進斷欲結乃至第六無礙道來偏向斯陀。斯陀果後進斷欲結乃至第九無礙道來偏向那含。名不共向一切莫不皆修暖等趣入見道。何故見道偏名共向。暖等四心不名共向偏向須陀。釋言見道印證超越斯陀那含。先所修得結盡無為故通向之。暖等四心未能而證。是故不能向餘二果偏向須陀。義既如是。彼次第人具依須陀。共與不共二種向後而得聖果故名須陀。彼超越人唯從須陀不共向後而得聖果。不從須陀共向得果。是故不得名須陀洹。彼超越人入見諦道但得名為超越家向。不得名為須陀向故。前約行修明初異后。
下約境論須陀洹人緣於四諦明初異后。那含緣一彰后異初。於四諦中趣緣一種斷欲界結不同須陀。此亦辨其次第那含不論超越。彼非常行之次第故。是故下結。
上來廣辨。以是義下結法同喻。
下第十三明觀已行。初略標舉。繫心修行辨其行相。如彼䱜魚彰法同喻。
下第十四明行已住。先略標舉。行已后住謂阿那含以為一門。得食已住復為一門。下廣辨之。先廣初門。劫廣後門前中有三。一開合辨相。二欲色眾生有二業下依前廣釋。三迦葉白中般利下於前義中有難解者問答重顯。初中有四。一通就上下宣說二種。二就色界已上說五。三通就上下說七。四偏就無
【現代漢語翻譯】 現代漢語譯本：心偏向須陀洹（Sotapanna，入流果）。證得須陀洹果后，繼續精進斷除欲界煩惱，直至第六無礙道時，則偏向斯陀含（Sakadagami，一來果）。證得斯陀含果后，繼續精進斷除欲界煩惱，直至第九無礙道時，則偏向阿那含（Anagami，不還果）。這種『不共向』是指一切修行者都必須修習暖位等四加行，才能趣入見道。為什麼見道偏稱為『共向』呢？因為暖位等四加行不稱為『共向』，而偏向須陀洹果。解釋是，見道能夠印證並超越斯陀含和阿那含果，因為先前所修習的結縛已經斷盡，證得無為法，所以是共通趨向的。而暖位等四加行尚未能證得，因此不能趨向其餘二果，只是偏向須陀洹果。如果義理是這樣，那麼次第修行的人，完全依循須陀洹的『共向』和『不共向』兩種途徑，之後才能證得聖果，所以稱為須陀洹。而超越修行的人，只是從須陀洹的『不共向』之後才能證得聖果，不是從須陀洹的『共向』證得果位，所以不能稱為須陀洹。這種超越修行的人，進入見諦道時，只能稱為『超越家向』，不能稱為須陀洹向。前面是就修行方式說明初果和后位的不同。 下面從所緣境界來論述，須陀洹人所緣的是四諦，以此說明初果和后位的不同。阿那含人所緣的是一種境界，以此彰顯后位和初果的不同。在四諦中，趣向于緣一種境界，斷除欲界煩惱，這與須陀洹不同。這裡也是辨別次第阿那含，不討論超越阿那含，因為他們不是非常行之次第。所以下面總結。 上面廣泛辨析，因此用下面的義理來總結法同的譬喻。 下面第十三說明觀已行。首先簡略標舉，繫心修行辨別其行相，如同那條䱜魚，彰顯法同的譬喻。 下面第十四說明行已住。先簡略標舉，行已后住，以阿那含為一門。得食已住，又為一門。下面廣泛辨析。先廣泛辨析初門，劫廣後門，前面中有三。一、開合辨相。二、欲色眾生有二業，下面依據前面廣泛解釋。三、迦葉白中般涅槃，對於前面義理中有難以理解的地方，通過問答重新顯明。初門中有四。一、通就上下宣說兩種。二、就有學已上說五。三、通就上下說七。四、偏就無學。
【English Translation】 English version: The mind inclines towards Sotapanna (Sotapanna, Stream-enterer). After attaining the Sotapanna fruit, one continues to diligently sever the fetters of the desire realm, and when reaching the sixth unobstructed path, one then inclines towards Sakadagami (Sakadagami, Once-returner). After attaining the Sakadagami fruit, one continues to diligently sever the fetters of the desire realm, and when reaching the ninth unobstructed path, one then inclines towards Anagami (Anagami, Non-returner). This 'uncommon inclination' refers to the fact that all practitioners must cultivate the four foundations of mindfulness, etc., in order to enter the path of seeing. Why is the path of seeing specifically called the 'common inclination'? It is because the four foundations of mindfulness, etc., are not called the 'common inclination,' but rather incline towards the Sotapanna fruit. The explanation is that the path of seeing can verify and transcend the Sakadagami and Anagami fruits, because the fetters previously cultivated have been completely severed, and one has attained the unconditioned dharma, so it is a common inclination. However, the four foundations of mindfulness, etc., have not yet been attained, so they cannot incline towards the other two fruits, but only incline towards the Sotapanna fruit. If the meaning is like this, then the person who cultivates in sequence completely follows the two paths of 'common inclination' and 'uncommon inclination' of the Sotapanna, and then attains the holy fruit, so they are called Sotapanna. However, the person who cultivates transcendently only attains the holy fruit after the 'uncommon inclination' of the Sotapanna, and does not attain the fruit from the 'common inclination' of the Sotapanna, so they cannot be called Sotapanna. This person who cultivates transcendently, when entering the path of seeing the truth, can only be called 'transcendent family inclination,' and cannot be called Sotapanna inclination. The above is explaining the difference between the initial fruit and the later stages in terms of the method of cultivation. Below, we will discuss the object of focus, the Sotapanna person focuses on the Four Noble Truths, to illustrate the difference between the initial fruit and the later stages. The Anagami person focuses on one object of focus, to highlight the difference between the later stages and the initial fruit. Among the Four Noble Truths, one inclines towards focusing on one object of focus, severing the fetters of the desire realm, which is different from the Sotapanna. This is also distinguishing the sequential Anagami, not discussing the transcendent Anagami, because they are not the sequence of extraordinary practice. Therefore, the following is a conclusion. The above is a broad analysis, so the following meaning is used to summarize the analogy of the sameness of the Dharma. Below, the thirteenth explains the practice after contemplation. First, briefly highlight, focusing the mind on cultivation to distinguish its practice, like that fish, highlighting the analogy of the sameness of the Dharma. Below, the fourteenth explains the dwelling after practice. First, briefly highlight, dwelling after practice, taking Anagami as one door. Dwelling after obtaining food is another door. The following is a broad analysis. First, a broad analysis of the initial door, the eon broadly the later door, there are three in front. 1. Opening and closing to distinguish the phases. 2. Sentient beings of the desire and form realms have two karmas, the following is a broad explanation based on the previous. 3. Nirvana in Kashyapa's white, for those who have difficult to understand in the previous meaning, re-clarify through questions and answers. There are four in the initial door. 1. Generally speaking, the two types are explained above and below. 2. Speaking of those above the learned, there are five. 3. Generally speaking, the seven are explained above and below. 4. Specifically for the unlearned.
色說二說三。就初段中有二舉數。下辨可知。
第二段中先舉后列。言中般者論釋不同。依如成實舍欲界身向色界去中間受身而得般故名為中般。彼論不立中陰身故。此及毗曇舍欲上升中陰身中而得般故名為中般。無別受生受身般者。余處名為生般那含。與行無行同在一處。隨義分異。異相如何。經論不同。凡有三別。依如毗曇舍欲上升至色界中隨在何處最初受身。於此身中初生得般名為生般。即此生中有利根人觀察十六聖行得般名為行般。又復觀察苦集及道有為之行而得般故亦名行般。即此生中有鈍根人修習有漏等智斷結。不觀十六聖行斷結。如此得般名無行般。又設觀諦但觀滅諦無為勝法方能得般名無行般。此後二人皆悉盡壽方始得般不同初人。此三人中生般最利。行般為次。無行最鈍。若依成實生般同前最為利根。無行為次。是人自知定得涅槃不勤行道盡壽得般名無行般。行般最鈍。精勤行道盡壽得般名為行般。此經所說受身般者同成實中行般那含。精勤行道盡壽得般名受身般。此中行般與成實中生般相似。精勤行道不至壽終而得涅槃名為行般。此中無行與成實同不勤行道盡壽得般名無行般。上流般者色界已上隨在何處二生已后而得般者名上流般。于中細分乃有四種。一上流般。次第受身至廣果天而得涅
【現代漢語翻譯】 現代漢語譯本： 色說、二說、三說。在第一段中有兩次舉出數字。下面的辨析可以知道。
第二段中先舉出，后列舉。說到『中般』，各論的解釋不同。依照《成實論》，捨棄欲界之身，前往（指色界或無色界）的過程中，在中間接受身體而得到般涅槃，因此稱為『中般』。因為該論不立『中陰身』。而此論（指《俱舍論》）及《毗曇論》認為，捨棄欲界之身，上升到中陰身中而得到般涅槃，因此稱為『中般』。沒有另外接受生身而得到般涅槃的，在其他地方稱為『生般那含』。與『行般』、『無行般』同在一處，隨著意義而區分。它們的差別相是什麼？經論的說法不同，總共有三種區別。依照《毗曇論》，捨棄欲界之身，上升到（指色界或無色界）中，無論在何處最初接受身體，在這個身體中最初出生就得到般涅槃，稱為『生般』。就在此生中，有利根的人觀察十六聖行而得到般涅槃，稱為『行般』。又觀察苦、集以及道的有為之行而得到般涅槃，也稱為『行般』。就在此生中，有鈍根的人修習有漏等智斷除煩惱，不觀察十六聖行斷除煩惱，這樣得到般涅槃，稱為『無行般』。又假設觀察四諦，但只觀察滅諦的無為殊勝之法，才能得到般涅槃，稱為『無行般』。這后兩種人都必須等到壽命終盡才開始得到般涅槃，不同於最初的那種人。這三種人中，『生般』最利根，『行般』次之，『無行般』最鈍根。如果依照《成實論》，『生般』與前面相同，是最利根的。『無行般』次之，這種人自己知道必定能夠得到涅槃，不勤奮修行，壽命終盡才得到般涅槃，稱為『無行般』。『行般』最鈍根，精勤修行，壽命終盡才得到般涅槃，稱為『行般』。此經所說的『受身般』，與《成實論》中的『行般那含』相同，精勤修行，壽命終盡才得到般涅槃，稱為『受身般』。此中的『行般』與《成實論》中的『生般』相似，精勤修行，不到壽命終盡就得到涅槃，稱為『行般』。此中的『無行』與《成實論》相同，不勤奮修行，壽命終盡才得到般涅槃，稱為『無行般』。『上流般』是指在**（指色界）以上，無論在何處，在兩次受生之後才得到般涅槃的，稱為『上流般』。其中細分，有四種。第一種是『上流般』，次第接受身體，直到廣果天而得到般涅槃。
【English Translation】 English version: 'Color-speaking, two-speaking, three-speaking.' In the first section, the numbers are mentioned twice. The following analysis will make it clear.
In the second section, it first introduces and then lists. Regarding 'Antarāparinirvāyin' (One who attains Nirvana in the intermediate state), the interpretations of various treatises differ. According to the Satyasiddhi Śāstra, it is called 'Antarāparinirvāyin' because one abandons the body of the desire realm and receives a body in the intermediate state while going to [Rūpadhātu (form realm) or Arūpadhātu (formless realm)] and attains Parinirvana. This is because that treatise does not establish the 'Antarābhava' (intermediate existence). However, this treatise [Abhidharmakośa] and the Vibhasa state that it is called 'Antarāparinirvāyin' because one abandons the body of the desire realm, ascends to the intermediate existence, and attains Parinirvana there. Those who attain Parinirvana without receiving another birth are called 'Upapadyaparinirvāyin' (One who attains Nirvana immediately after birth) elsewhere. 'Sasaṃkhāraparinirvāyin' (One who attains Nirvana with effort) and 'Asasaṃkhāraparinirvāyin' (One who attains Nirvana without effort) are in the same place, distinguished according to their meanings. What are their differences? The scriptures and treatises differ, with a total of three distinctions. According to the Vibhasa, abandoning the body of the desire realm and ascending to [Rūpadhātu (form realm) or Arūpadhātu (formless realm)], wherever one initially receives a body, attaining Parinirvana upon the first birth in that body is called 'Upapadyaparinirvāyin'. In that same life, if a person with sharp faculties observes the sixteen noble practices and attains Parinirvana, it is called 'Sasaṃkhāraparinirvāyin'. Furthermore, observing the conditioned practices of suffering, origination, and the path and attaining Parinirvana is also called 'Sasaṃkhāraparinirvāyin'. In that same life, if a person with dull faculties cultivates defiled wisdom to sever afflictions, without observing the sixteen noble practices to sever afflictions, attaining Parinirvana in this way is called 'Asasaṃkhāraparinirvāyin'. Moreover, if one observes the Four Noble Truths, but only observes the unconditioned, supreme Dharma of cessation, one can attain Parinirvana, which is called 'Asasaṃkhāraparinirvāyin'. These last two types of people must wait until the end of their lifespan to begin attaining Parinirvana, unlike the first type. Among these three types, 'Upapadyaparinirvāyin' has the sharpest faculties, 'Sasaṃkhāraparinirvāyin' is next, and 'Asasaṃkhāraparinirvāyin' is the dullest. According to the Satyasiddhi Śāstra, 'Upapadyaparinirvāyin' is the same as before, being the sharpest. 'Asasaṃkhāraparinirvāyin' is next; this person knows that they will definitely attain Nirvana, does not diligently practice, and attains Parinirvana at the end of their lifespan, which is called 'Asasaṃkhāraparinirvāyin'. 'Sasaṃkhāraparinirvāyin' is the dullest, diligently practicing and attaining Parinirvana at the end of their lifespan, which is called 'Sasaṃkhāraparinirvāyin'. The 'Kāyasaṃsparśaparinirvāyin' (One who attains Nirvana after experiencing the body) mentioned in this scripture is the same as the 'Sasaṃkhāra Anāgāmin' (Non-returner who attains Nirvana with effort) in the Satyasiddhi Śāstra, diligently practicing and attaining Parinirvana at the end of their lifespan, which is called 'Kāyasaṃsparśaparinirvāyin'. The 'Sasaṃkhāraparinirvāyin' in this context is similar to the 'Upapadyaparinirvāyin' in the Satyasiddhi Śāstra, diligently practicing and attaining Nirvana before the end of their lifespan, which is called 'Sasaṃkhāraparinirvāyin'. The 'Asasaṃkhāra' in this context is the same as in the Satyasiddhi Śāstra, not diligently practicing and attaining Parinirvana at the end of their lifespan, which is called 'Asasaṃkhāraparinirvāyin'. 'Ūrdhvasrotas' (One who ascends upstream) refers to those who, above [Rūpadhātu (form realm)], wherever they are, attain Parinirvana after two births, which is called 'Ūrdhvasrotas'. Among them, there are four types in detail. The first is 'Ūrdhvasrotas', successively receiving bodies until reaching the Akaniṣṭha Heaven and attaining Parinirvana.
槃。二者樂慧。至廣果天不得涅槃生五凈居。三者樂定。至廣果天不得涅槃生無色界。四不定般。未至廣果中間得般。此四通說以為上流。
自下第三通就上下說七。先說六種。前五如上。加一現般。就現般中細分有二。一直現般。現依凡身修得那含終至涅槃。二轉世現般聖人身上經生已后修得那含終至涅槃。于中有四。一須陀果上經生得般。二斯陀行中經生得般。三斯陀果上經生得般。四那含行中經生得般。是故轉世四處而來。舊言轉世三處來者其言謬耳。次增說七。於前六上加無色般。此無色般與上流中樂定何別而須別論。釋言不同。彼樂定者從廣果去。此無色般從欲界去經生無色。故須別論。如成實中宣說十一。現般為一。轉世為二。中般為三。生中三人通前為六。樂定樂慧通前為八。信脫見到及與身證通前十一。前八可知。於前八中鈍名信脫。利名見到。得滅盡定名為身證。彼十一中略無上流及不定般。
自下第四偏就無色說二說三。此與向前無色界般有何差別而須別論。釋言不同。前無色般從欲界去初生無色。此下所論是無色中經生已後上行般者。與前不同故須別論。文中初先辨明其果。復有二下辨定其因。果中初言行般涅槃復有二種標別舉數。無色界中上行得般故名行般。非前五中第三行般
【現代漢語翻譯】 現代漢語譯本 槃（涅槃）。二者樂慧。至廣果天（色界第四禪天）不得涅槃，而生五凈居天（色界天）。三者樂定。至廣果天不得涅槃，而生無色界天。四者不定般。未至廣果天中間得涅槃。此四種情況統稱為上流。
下面第三部分，總的來說，從上下兩方面來說明七種情況。先說六種。前五種如上所述。增加一種現般。就現般中細分有兩種。一種是直現般。現世依靠凡夫之身修行證得阿那含果（不還果），最終達到涅槃。二是轉世現般，聖人的身上，經歷一次或多次轉世后，修行證得阿那含果，最終達到涅槃。其中有四種情況。一是須陀洹果（預流果）之上，經歷轉世后得般涅槃。二是斯陀含行（一來向）之中，經歷轉世后得般涅槃。三是斯陀含果（一來果）之上，經歷轉世后得般涅槃。四是阿那含行（不還向）之中，經歷轉世后得般涅槃。因此，轉世有四個地方而來。舊的說法認為轉世從三個地方來，是錯誤的。
接著增加說明七種情況。在前面的六種情況上，加上無色般。這個無色般與上流中的樂定有什麼區別，而需要單獨討論呢？解釋說，它們不同。那個樂定是從廣果天去的。這個無色般是從欲界去的，經歷轉世後生到無色界。所以需要單獨討論。如《成實論》中宣說了十一種。現般為一種。轉世為兩種。中般為三種。生中般有三人，總共前面為六種。樂定、樂慧，總共前面為八種。信脫、見到以及身證，總共前面為十一種。前面的八種可以理解。在前面的八種中，鈍根者名為信脫，利根者名為見到。得到滅盡定名為身證。那十一種中，省略了上流和不定般。
下面第四部分，偏重於無色界來說明兩種或三種情況。這與前面的無色般有什麼差別，而需要單獨討論呢？解釋說，它們不同。前面的無色般是從欲界去，初次生到無色界。這下面所論述的是在無色界中，經歷轉世之後向上行而得般涅槃的人。與前面不同，所以需要單獨討論。文中首先辨明其果。又有兩種，辨定其因。果中，首先說行般涅槃，又有兩種，標明區別，舉出數量。在無色界中向上行而得般涅槃，所以名叫行般。不是前面五種情況中的第三種行般。
【English Translation】 English version 『Parinirvana』 (Nirvana). The second is delighting in wisdom. Reaching the 『Brahatphala heaven』 (the fourth Dhyana heaven in the Realm of Form), they do not attain Nirvana but are born in the 『Five Pure Abodes』 (Suddhavasa heavens in the Realm of Form). The third is delighting in meditation. Reaching the 『Brahatphala heaven』, they do not attain Nirvana but are born in the 『Formless Realm』. The fourth is the 『uncertain Parinirvana』. They attain Nirvana before reaching the 『Brahatphala heaven』. These four are collectively referred to as 『upstreamers』.
The third section below, generally speaking, explains seven situations from both above and below. First, let's talk about six situations. The first five are as described above. Add one 『present Parinirvana』. Within the 『present Parinirvana』, there are two subdivisions. One is 『direct present Parinirvana』. In this life, relying on the body of an ordinary person, they cultivate and attain the 『Anagami fruit』 (the fruit of Non-Returner), ultimately reaching Nirvana. The second is 『transmigratory present Parinirvana』. On the body of a sage, after experiencing one or more rebirths, they cultivate and attain the 『Anagami fruit』, ultimately reaching Nirvana. Among them, there are four situations. First, above the 『Srotapanna fruit』 (the fruit of Stream-Enterer), they attain Parinirvana after rebirth. Second, in the midst of the 『Sakradagami path』 (Once-Returner path), they attain Parinirvana after rebirth. Third, above the 『Sakradagami fruit』 (the fruit of Once-Returner), they attain Parinirvana after rebirth. Fourth, in the midst of the 『Anagami path』 (Non-Returner path), they attain Parinirvana after rebirth. Therefore, transmigration comes from four places. The old saying that transmigration comes from three places is erroneous.
Next, add an explanation of seven situations. On top of the previous six situations, add 『Formless Parinirvana』. What is the difference between this 『Formless Parinirvana』 and the 『delight in meditation』 among the upstreamers, that requires separate discussion? The explanation is that they are different. That 『delight in meditation』 goes from the 『Brahatphala heaven』. This 『Formless Parinirvana』 goes from the Realm of Desire, and after rebirth, is born into the Formless Realm. Therefore, separate discussion is needed. As the 『Tattvasiddhi Shastra』 proclaims eleven types. 『Present Parinirvana』 is one type. 『Transmigration』 is two types. 『Intermediate Parinirvana』 is three types. There are three types of 『Parinirvana in the midst of life』, totaling six types from before. 『Delight in meditation』 and 『delight in wisdom』 total eight types from before. 『Faith-release』, 『sight-attainment』, and 『body-witness』 total eleven types from before. The previous eight types can be understood. Among the previous eight types, the dull-rooted are called 『faith-release』, and the sharp-rooted are called 『sight-attainment』. Obtaining the 『cessation attainment』 is called 『body-witness』. Among those eleven types, 『upstreamers』 and 『uncertain Parinirvana』 are omitted.
The fourth section below focuses on the Formless Realm to explain two or three situations. What is the difference between this and the previous 『Formless Parinirvana』, that requires separate discussion? The explanation is that they are different. The previous 『Formless Parinirvana』 goes from the Realm of Desire and is born into the Formless Realm for the first time. What is discussed below are those who, in the Formless Realm, after experiencing rebirth, ascend upwards and attain Parinirvana. It is different from before, so separate discussion is needed. The text first clarifies its fruit. There are also two types, clarifying its cause. In the fruit, first, it says 『conduct Parinirvana』, and there are two types, marking the difference and listing the quantity. Ascending upwards in the Formless Realm and attaining Parinirvana, so it is called 『conduct Parinirvana』. It is not the third 『conduct Parinirvana』 among the previous five situations.
。五中行般下文別釋。此上行般準因有三。文舉兩邊且言二耳。二身四身別其名字。受二名利受四名鈍辨釋其相。是義云何。無色界中有四空處。那含于中終不重生。若從欲界生四空處一身得般名無色般。若從初禪乃至廣果生四空處一身得般名上流中樂定那含。此前二人生無色界一身不得二身已後方始得般名上行般。于中具論受二身者名之為利。三身名中。四身名鈍。今舉兩邊中略不說。因中有其兩種二法。初一二法是中品因。后一二法是前利鈍兩品家因。是義云何。具精進定受於二身。互無一邊受於三身。進定並無方受四身前二法中先舉后列。勤修觀解名為精進。定心難現名不自在。懈怠有定翻前可知。后二法中先舉后列。
上來第一開合辨相。自下第二依前廣釋。但解向前五種那含。先解中般文別有三。一約業辨中先舉二業。作受列名。造緣初起名為作業。為愛所潤能生後果名受生業。下約顯中中涅槃者有作無受故中涅槃。二約處辨中舍欲界身未至色界以利根故於中涅槃。三約心辨中先舉四心。次列四名。初言非學非無學者是受生心受中陰生。言學心者是無漏因。言無學者是無漏果。後言非學非無學者是命終心舍中陰身。如雜心說羅漢報生心及與威儀意。隨順心滅故趣向般涅槃。下約此四明中涅槃。先問次
【現代漢語翻譯】 現代漢語譯本：五種中般涅槃的下文分別解釋。以上的中般涅槃根據原因有三種。文中只舉了兩端，說了兩種情況。二身和四身區分了他們的名稱。接受二身的叫做『利』，接受四身的叫做『鈍』，辨別解釋他們的相狀。這個意義是什麼呢？在無想天中有四空處（四個無色界的禪定境界）。阿那含（不還果）在其中終究不會再次投生。如果從欲界投生到四空處，一生就能得到般涅槃，叫做無色般。如果從初禪乃至廣果天投生到四空處，一生就能得到般涅槃，叫做上流中樂定阿那含。前面這兩種人在無想天一生不能得到，要等到二身之後才能得到般涅槃，叫做上行般。其中詳細論述，接受二身的叫做『利』，三身的叫做『中』，四身的叫做『鈍』。現在只舉兩端，中間的省略不說。原因中有兩種二法。最初的一二法是中品的原因。後面的一二法是前面利鈍兩品的原因。這個意義是什麼呢？具備精進和禪定，接受二身。互相缺少一邊，接受三身。精進和禪定都沒有，才接受四身。前面的兩種法中，先舉后列。勤奮修行觀解叫做精進。定心難以顯現叫做不自在。懈怠和有定，和前面相反可以知道。後面的兩種法中，先舉后列。 上面是第一部分，開合辨別相狀。下面是第二部分，根據前面廣為解釋。只解釋前面的五種阿那含。先解釋中般涅槃，文中有三種區別。一是根據業來辨別中般涅槃，先舉出兩種業。作業和受生業列出名稱。造作因緣最初生起叫做作業。被愛所滋潤能夠產生後果叫做受生業。下面根據顯現來解釋，中般涅槃的人有作業而沒有受生業，所以是中般涅槃。二是根據處所來辨別中般涅槃，捨棄欲界身還沒有到達無想天，因為利根的緣故，于中般涅槃。三是根據心來辨別中般涅槃，先舉出四種心。其次列出四種名稱。前面說的非學非無學心是受生心，接受中陰身。說的學心是無漏因。說的無學心是無漏果。後面說的非學非無學心是命終心，捨棄中陰身。如《雜心論》所說，羅漢的報生心以及威儀意，隨著順心滅盡，所以趣向般涅槃。下面根據這四種心來說明中般涅槃。先是提問，其次是...
【English Translation】 English version: The following text separately explains the five types of Antarāparinirvāṇa (intermediate extinction). The above Antarāparinirvāṇa has three causes. The text only mentions the two extremes, speaking of two cases. The two-bodied and four-bodied distinguish their names. Those who receive two bodies are called 'keen,' and those who receive four bodies are called 'dull,' distinguishing and explaining their characteristics. What is the meaning of this? In the Asaṃjñāsamāpatti (non-perceptual realm), there are four Ākāśānantyāyatana (sphere of infinite space). Anāgāmins (non-returners) will never be reborn in them. If one is born from the Kāmadhātu (desire realm) into the four Ākāśānantyāyatana, one can attain Parinirvāṇa in one lifetime, called Rūpārūpapariniṛvāyin (formless extinction). If one is born from the first Dhyana (meditative absorption) up to the Bṛhatphala (great fruit heaven) into the four Ākāśānantyāyatana, one can attain Parinirvāṇa in one lifetime, called Ūrdhvasrotas (upstream goer) with pleasant abiding. The previous two types of people cannot attain it in one lifetime in the Asaṃjñāsamāpatti; they can only attain Parinirvāṇa after two bodies, called Sarvāṅgaparinirvāyin (all-limb extinction). Among them, it is discussed in detail that those who receive two bodies are called 'keen,' those with three bodies are called 'intermediate,' and those with four bodies are called 'dull.' Now, only the two extremes are mentioned, and the middle is omitted. In the causes, there are two types of two dharmas. The first one or two dharmas are the causes of the intermediate grade. The latter one or two dharmas are the causes of the keen and dull grades mentioned earlier. What is the meaning of this? Possessing diligence and Samādhi (concentration), one receives two bodies. Lacking one side mutually, one receives three bodies. Lacking both diligence and Samādhi, one receives four bodies. In the previous two dharmas, the latter is listed after the former is mentioned. Diligently practicing contemplation and understanding is called diligence. It is difficult for the mind of Samādhi to appear, which is called non-freedom. Laziness and having Samādhi, the opposite of the previous can be known. In the latter two dharmas, the latter is listed after the former is mentioned. The above is the first part, distinguishing the characteristics of opening and closing. The following is the second part, explaining extensively based on the previous. It only explains the previous five types of Anāgāmins. First, explain the Antarāparinirvāṇa, and there are three distinctions in the text. First, distinguishing Antarāparinirvāṇa based on Karma (action), first mentioning two Karmas. Action Karma and Rebirth Karma are listed by name. Creating the initial arising of conditions is called Action Karma. Being nourished by love, it can produce consequences, called Rebirth Karma. Below, explaining based on manifestation, those who attain Antarāparinirvāṇa have Action Karma but no Rebirth Karma, so it is Antarāparinirvāṇa. Second, distinguishing Antarāparinirvāṇa based on location, abandoning the body of the Kāmadhātu and not yet reaching the Asaṃjñāsamāpatti, because of keen roots, one attains Antarāparinirvāṇa in between. Third, distinguishing Antarāparinirvāṇa based on mind, first mentioning four minds. Then listing four names. The previously mentioned non-learner and non-non-learner mind is the Rebirth mind, receiving the intermediate existence. The learner mind mentioned is the Anāsrava (untainted) cause. The non-learner mind mentioned is the Anāsrava result. The latter mentioned non-learner and non-non-learner mind is the dying mind, abandoning the intermediate existence. As the Abhidharma-samuccaya says, the Arhat's (worthy one) retribution-birth mind and the mind of dignified conduct, along with the extinction of the compliant mind, therefore tend towards Parinirvāṇa. Below, explaining Antarāparinirvāṇa based on these four minds. First is the question, then...
辨。四中后二是涅槃心。初二即非。無學之心證有餘滅。非學無學入無餘滅。是故后二名涅槃心。是故下結。
下次解受身。初先正辨。迦葉言下問答重顯。前中初先辨其二業。次明其人依葉受身。后明其人依身得般。此與成實行般相似。下重顯之。先問后答。文顯可知。
次解行般。常修行道並以有為三昧之力能斷煩惱不盡受命入于涅槃名為行般。此與成實生般相似。
次釋無行。是人懈怠解無行義三昧力故盡壽得般名無行般。
次解上流。于中先明退上生下。流有二下從下向上。先舉二流。次列其名。退上善法而生下結名煩惱流。又斷下結生。上煩惱亦得名為煩惱流也治道漸增名為道流。下約道流解上流義。初至四禪亦復如是明廣果下上流之義。復有二下明廣果上上流之義。于中有三。一略分二人。二如是二人一樂已下辨因顯果。三是名下結別其相。初段可知。
第二段中文復有四。一明樂定樂慧之別。先辨所樂。后顯所入。二明薰禪不薰禪異。如是二人。一者修禪有五階。差二者不修略以標舉。下重辨其五階修相。先問次列。后約論果。是義云何。此人修得四禪定已先薰四禪。先入四禪無漏心中。次入四禪有漏心中。后入四禪無漏心中。是一一中多心相續以漸略之。乃至一一各
【現代漢語翻譯】 辨別。四種涅槃中，后兩種是涅槃心。最初兩種則不是。無學（Aśaikṣa，已證阿羅漢果位者）的心證得有餘涅槃（Sa-upādisesa-nirvāṇa），非學非無學（Naiva-śaikṣa-nāśaikṣa，既非有學也非無學者）入于無餘涅槃（An-upādisesa-nirvāṇa）。因此，后兩種涅槃被稱為涅槃心。所以下面總結。
接下來解釋受身般涅槃（Śarīra-parinirvāṇa）。首先正確辨別。迦葉（Kāśyapa，佛陀的弟子）言下問答再次顯明。前面先辨別兩種業。其次說明此人依靠業力受身。最後說明此人依靠身體得到般涅槃。這與成實論（Satya-siddhi-śāstra）中實行般涅槃相似。下面再次顯明它。先提問后回答。文義顯明易懂。
接下來解釋行般涅槃（Caraṇa-parinirvāṇa）。經常修行正道，並且憑藉有為三昧（Saṃskṛta-samādhi，有為禪定）的力量，能夠斷除煩惱但不完全，壽命終結時入于涅槃，稱為行般涅槃。這與成實論中的生般涅槃相似。
接下來解釋無行般涅槃（A-caraṇa-parinirvāṇa）。這個人懈怠，理解無行之義，憑藉三昧的力量，壽命終結時得到般涅槃，稱為無行般涅槃。
接下來解釋上流般涅槃（Ūrdhvaṃsrota-parinirvāṇa）。其中先說明退步向上，向下墮落。流有兩種，向下和向上。先舉出兩種流。其次列出它們的名字。退失向上的善法而生出低下的煩惱，稱為煩惱流（Kleśa-srota）。又斷除低下的煩惱而生出向上的煩惱，也可以稱為煩惱流。修治正道逐漸增長，稱為道流（Mārga-srota）。下面依據道流來解釋上流的含義。從初禪（Prathama-dhyāna）到四禪（Caturtha-dhyāna）也是這樣，說明廣果天（Bṛhatphala）以下的上流之義。又有兩種，下面說明廣果天以上的上流之義。其中有三點。一、簡略地劃分兩種人。二、像這樣的兩種人，從『一樂』以下辨別原因，顯明結果。三、從『是名』以下總結，區別它們的相狀。第一段容易理解。
第二段文字中又有四點。一、說明樂定（Samādhi-rati）和樂慧（Prajñā-rati）的區別。先辨別所樂。后顯明所入。二、說明熏禪（Dhyāna-bhāvanā）和不熏禪的差異。像這樣的兩種人，一種是修禪，有五個階段的差別，另一種是不修禪，簡略地標舉。下面再次辨別這五個階段的修行相狀。先提問，其次列舉，然後依據論典來確定結果。『是義云何』，這個人修得四禪定之後，先熏習四禪。先進入四禪的無漏心（Anāsrava-citta）中。其次進入四禪的有漏心（Sāsrava-citta）中。後進入四禪的無漏心中。在每一個階段中，都有多心相續，逐漸省略。乃至每一個階段各自如此。
【English Translation】 Discernment. Among the four types of Nirvāṇa, the latter two are the mind of Nirvāṇa. The first two are not. The mind of an Aśaikṣa (one who has attained Arhatship) realizes Sa-upādisesa-nirvāṇa (Nirvāṇa with remainder), while those who are Naiva-śaikṣa-nāśaikṣa (neither learners nor non-learners) enter An-upādisesa-nirvāṇa (Nirvāṇa without remainder). Therefore, the latter two are called the mind of Nirvāṇa. Hence, the following conclusion.
Next, explaining Śarīra-parinirvāṇa (Nirvāṇa through the body). First, correctly discern. The question and answer with Kāśyapa (a disciple of the Buddha) reveal it again. In the beginning, the two karmas are distinguished. Next, it explains that this person receives a body based on karma. Finally, it explains that this person attains Parinirvāṇa through the body. This is similar to Caraṇa-parinirvāṇa in the Satya-siddhi-śāstra (Treatise on the Establishment of Truth). Below, it is revealed again. First, ask, then answer. The meaning of the text is clear and easy to understand.
Next, explaining Caraṇa-parinirvāṇa (Nirvāṇa through practice). Constantly practicing the right path, and relying on the power of Saṃskṛta-samādhi (conditioned concentration), being able to cut off afflictions but not completely, entering Nirvāṇa at the end of life is called Caraṇa-parinirvāṇa. This is similar to the Utpāda-parinirvāṇa in the Satya-siddhi-śāstra.
Next, explaining A-caraṇa-parinirvāṇa (Nirvāṇa without practice). This person is lazy, understands the meaning of non-practice, and attains Parinirvāṇa at the end of life through the power of Samādhi, which is called A-caraṇa-parinirvāṇa.
Next, explaining Ūrdhvaṃsrota-parinirvāṇa (Nirvāṇa against the stream). Among them, first explain retreating upwards and falling downwards. There are two streams, downwards and upwards. First, give two streams. Next, list their names. Retreating from upward good dharmas and giving rise to lower afflictions is called Kleśa-srota (stream of affliction). Also, cutting off lower afflictions and giving rise to upper afflictions can also be called Kleśa-srota. Gradually increasing the cultivation of the right path is called Mārga-srota (stream of the path). Below, the meaning of Ūrdhvaṃsrota is explained based on Mārga-srota. From the Prathama-dhyāna (first Dhyāna) to the Caturtha-dhyāna (fourth Dhyāna) is also the same, explaining the meaning of Ūrdhvaṃsrota below Bṛhatphala (the fruit of great reward). There are two more, below explaining the meaning of Ūrdhvaṃsrota above Bṛhatphala. There are three points in it. 1. Briefly divide the two types of people. 2. Like these two types of people, from 'one pleasure' below, distinguish the cause and reveal the result. 3. From 'is named' below, summarize and distinguish their characteristics. The first paragraph is easy to understand.
There are four more points in the second paragraph. 1. Explain the difference between Samādhi-rati (joy in Samādhi) and Prajñā-rati (joy in wisdom). First, distinguish what is enjoyed. Then reveal what is entered. 2. Explain the difference between Dhyāna-bhāvanā (cultivating Dhyāna) and not cultivating Dhyāna. Like these two types of people, one is cultivating Dhyāna, with five stages of difference, and the other is not cultivating Dhyāna, briefly listing them. Below, the five stages of practice are distinguished again. First ask, then list, and then determine the result based on the treatise. 'What is the meaning of this', after this person has cultivated and attained the four Dhyānas, first cultivate the four Dhyānas. First enter the Anāsrava-citta (undefiled mind) of the four Dhyānas. Next enter the Sāsrava-citta (defiled mind) of the four Dhyānas. Later enter the Anāsrava-citta of the four Dhyānas. In each stage, there are multiple minds continuing, gradually omitting. And so on for each stage.
別二心名為薰禪。方便道成各別一心名薰禪成。成中合有五重往來。有十五心。十心無漏。五心有漏。次薰三禪。次二。次初。作法同前。此五番中初番為下。第二為中。第三為上。第四上中。第五上上。第四禪中修下便罷生無煩天。此名少廣。至中便止生無熱天。至上便休生善何見。至上中者生善見天。至上上者生阿迦尼吒。此名無小。若不退者欲界命終徑生五凈。以下三禪愛結盡故所以不生。四禪有愛是故往生。如此生者不名上流。若有退者于下三禪乃至廣果后還斷結重修薰禪方生凈居。如此往者方名上流。此第二竟。三重明樂定樂慧之相。一樂論義是樂慧也。二樂寂靜是樂定也。樂靜無色樂論五凈約因顯果。四重明薰禪不薰禪異。與前何別而復更論。前是初薰。此是退後生上重薰。復二總舉。薰與不薰列其二名。薰義如前。薰入五凈不薰無色約因顯果。盡壽而般明無中滅。
上來第二辯因顯果。自下第三結別其相。是名上流是總結也。下彰其別。欲入無色則不能得五階修禪。若修薰禪則呵無色為是定別。
上來第二依前廣釋。自下第三有難解者問答重顯。重顯向前中般那含。初問次答。后明中般上中下別。問中初言中涅槃者則是利根何不現在入涅槃者就時徴問。何故欲界有中涅槃色界則無就處徴問
【現代漢語翻譯】 現代漢語譯本： 『別二心』（心中沒有兩種想法）叫做薰禪（通過禪定熏修）。通過方便法門成就各自一心，這叫做薰禪成就。成就之中包含五重往來，共有十五種心。其中十種心是無漏的，五種心是有漏的。依次熏修三禪、二禪、初禪，方法與之前相同。這五番熏修中，初番為下品，第二番為中品，第三番為上品，第四番為上中品，第五番為上上品。在第四禪中，如果修下品就停止，會往生到無煩天（Avihā heaven）。這叫做少廣。如果修到中品就停止，會往生到無熱天（Atapa heaven）。如果修到上品就停止，會往生到善見天（Sudṛśa heaven）。如果修到上中品，會往生到善見天（Sudarśana heaven）。如果修到上上品，會往生到阿迦尼吒天（Akaniṣṭha heaven）。這叫做無小。如果不退轉，在欲界命終后直接往生到五凈居天（Pañca Śuddhāvāsa）。因為以下的三禪已經斷盡了愛結，所以不會往生到那裡。第四禪還有愛結，所以會往生到那裡。這樣往生的人不叫做上流。如果有人退轉，在下三禪乃至廣果天（Bṛhatphala heaven）之後，還要斷結重修薰禪，才能往生到凈居天。這樣往生的人才叫做上流。這是第二重含義的結束。 第三重含義是闡明樂定（專注于寂靜的快樂）和樂慧（專注于智慧的快樂）的相狀。一是樂於論義，這是樂慧。二是樂於寂靜，這是樂定。樂於寂靜和無色界（Ārūpyadhātu），樂於論義和五凈居天，這是從因上顯示果。第四重含義是闡明薰禪和不薰禪的區別。這與前面所說的有什麼不同，為什麼要再次討論呢？前面說的是初次熏修，這裡說的是退轉后往生到上界重新熏修。再次總括，薰禪和不薰禪並列其名。薰禪的含義如前所述。薰禪可以進入五凈居天，不薰禪只能進入無色界，這是從因上顯示果。盡壽而般涅槃（Parinirvana），說明沒有中途滅度的。 上面第二部分是辨別因，顯示果。下面第三部分是總結並區別其相。這叫做上流，這是總結。下面彰顯其區別。想要進入無色界就不能得到五階修禪。如果修習薰禪，就會呵斥無色界，認為這是定別的境界。 上面第二部分是依據前文廣泛解釋。下面第三部分是對有難解的地方進行問答，再次顯明。再次顯明向前中般那含（Antarāparinirvāyin）。先是提問，然後是回答。最後闡明中般涅槃的上中下品的區別。提問中，首先說『中涅槃』，那麼就是利根之人，為什麼現在不入涅槃呢？這是就時間來提問。為什麼欲界有中涅槃，而色界則沒有呢？這是就處所來提問。
【English Translation】 English version: 'Having no divided mind' is called 'Xun Chan' (熏禪, cultivating through meditative absorption). Achieving a singular mind through skillful means is called the accomplishment of Xun Chan. Within this accomplishment, there are five levels of coming and going, encompassing fifteen types of minds. Among them, ten minds are without outflows (anāsrava), and five minds have outflows (sāsrava). One cultivates in sequence the Third Dhyana, Second Dhyana, and First Dhyana, using the same methods as before. Within these five stages of cultivation, the first stage is the lowest, the second is the middle, the third is the highest, the fourth is the upper-middle, and the fifth is the upper-upper. In the Fourth Dhyana, if one cultivates the lowest level and stops, one will be reborn in the Avihā heaven (無煩天, the heaven of no vexation). This is called 'small extent'. If one stops at the middle level, one will be reborn in the Atapa heaven (無熱天, the heaven of no heat). If one stops at the highest level, one will be reborn in the Sudṛśa heaven (善見天, the heaven of good vision). If one reaches the upper-middle level, one will be reborn in the Sudarśana heaven (善見天, the heaven of beautiful vision). If one reaches the upper-upper level, one will be reborn in the Akaniṣṭha heaven (阿迦尼吒天, the heaven beyond the highest). This is called 'no smallness'. If one does not regress, upon death in the Desire Realm (Kāmadhātu), one will directly be reborn in the Five Pure Abodes (Pañca Śuddhāvāsa). Because the bonds of desire in the lower three Dhyanas have been exhausted, one will not be reborn there. The Fourth Dhyana still has the bonds of desire, so one will be reborn there. Such a rebirth is not called 'upstream'. If someone regresses, after being in the lower three Dhyanas, even up to the Bṛhatphala heaven (廣果天, heaven of great fruit), they must break the bonds again, re-cultivate Xun Chan, and then be reborn in the Pure Abodes. Such a rebirth is called 'upstream'. This is the end of the second meaning. The third meaning is to clarify the characteristics of the joy of samadhi (樂定, joy of concentration) and the joy of wisdom (樂慧, joy of insight). First, delighting in discussion is the joy of wisdom. Second, delighting in stillness is the joy of samadhi. Delighting in stillness and the Formless Realm (Ārūpyadhātu), delighting in discussion and the Five Pure Abodes, this is revealing the fruit from the cause. The fourth meaning is to clarify the difference between Xun Chan and non-Xun Chan. How is this different from what was said before, and why is it discussed again? The previous discussion was about the initial cultivation, this is about re-cultivating after regression and rebirth in a higher realm. Again, there is a general summary, listing the two names of Xun Chan and non-Xun Chan. The meaning of Xun Chan is as described before. Xun Chan can enter the Five Pure Abodes, non-Xun Chan can only enter the Formless Realm, this is revealing the fruit from the cause. Attaining Parinirvana (般涅槃, complete nirvana) at the end of life indicates there is no intermediate cessation. The second part above distinguishes the cause and reveals the fruit. The third part below summarizes and differentiates their characteristics. This is called 'upstream', this is the summary. Below, it highlights the difference. If one wants to enter the Formless Realm, one cannot attain the five stages of cultivating Chan. If one cultivates Xun Chan, one will criticize the Formless Realm, considering it a separate realm of samadhi. The second part above is a broad explanation based on the previous text. The third part below is a question-and-answer session to clarify difficult points, revealing them again. It reveals again the Antarāparinirvāyin (中般那含, one who attains nirvana in the intermediate state) who goes forward. First is the question, then the answer. Finally, it clarifies the differences between the upper, middle, and lower grades of the Antarāparinirvāyin. In the question, it first says 'intermediate nirvana', so that is a person of sharp faculties, why do they not enter nirvana now? This is asking about the time. Why is there intermediate nirvana in the Desire Realm, but not in the Form Realm? This is asking about the place.
下佛答之。先答初問明有三緣現在不得。一四大羸劣不能修道故不現得。二資具少故不現得。初先正辨。我昔已下引事證成。無量眾生應入已下總以結之。三有眾生樂多教化故不現得。如汝問下答其後問。先牒后釋。有四複次。一約內外因緣分別。欲界煩惱因緣有二總以標舉。內外列名。使性為內。塵境為外。以欲界中有外可厭故有中般。上界無彼外緣可厭故無中般。二約色慾二愛分別。先舉次列。著外五欲資生之具名為欲愛。愛著女色名為色愛。欲界地中有此可厭故有中般。上界無此故無中般。三約慳等粗過分別。欲界有其慳貪瞋妒無慚愧等可以厭惡故有中般。上界無此故無中般。第四約其心性分別。欲界性健故有中般。得四果故。上界不爾故無中般。
前問次答。下次明其上中下別。先舉次列下辨可知。
前廣那含。下次廣上得食已住。喻以錯魚得食已住牒舉前喻。是人亦爾約之顯法。云何下釋。有六複次。一上界受身故名已住。二不受欲界一切趣身故名為住。此二就果。下四就因。三斷無量結少在名住。四終不造共凡夫事故名為住。五自無畏令他無畏故名為住。自無罪惡故自無畏。不惱害他故他不畏。六能遠離色慾二愛及慳貪等故名為住。
下次明其羅漢辟支菩薩及佛以為俱行到彼岸義。到
彼岸者喻羅漢等略舉其人。下辨其相。如龜俱行牒舉上喻。下約顯法。于中先明護根如龜。先問次辨。是故下結。下明其人似龜俱行。水喻世間陸喻出世出其行處。下明俱行。能觀煩惱如龜行水。到于彼岸如龜行陸。是故下結。
前分七人。下明有性。先舉其喻。后約顯法。如恒河中七種眾生雖有龜魚不離於水是舉其喻。不離水性非是不離河中之水。河中之水喻于生死。眾生水性喻于佛性。為是須別。下約顯法。如是微妙大涅槃中合恒河也。闡提至佛合七眾生。雖有異名合前雖有龜魚之名。不離佛性合不離水。下重辨之。是七眾生總牒七人。若善法者別牒信善求有凡夫。並牒信善求出凡夫。若不善者別牒最初常沒闡提。若方便道別牒五停至世第一七方便人。若解脫道別牒苦忍乃至須陀。若次第道別牒斯陀乃至那含。若因別牒羅漢辟支及上菩薩。是佛因故。若果牒佛。亦可若因牒三乘因。若果牒彼三乘之果。悉是佛性就之論理。是名如來隨自意語結以顯深。
自下第三於前義中有難解者問答重顯。重顯向前到彼岸義。前言羅漢乃至諸佛到于彼岸。其岸未彰故下辨之。到復未顯故下須釋。先論彼岸。后彰其到。前中迦葉初問起發。于中先問大乘彼岸。有因有果無因無果泛立道理。涅槃名果常故無因舉佛上言。
【現代漢語翻譯】 現代漢語譯本： 前面所說的『彼岸者』，是比喻阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）等等，只是略微提及這些人。下面將辨別他們的具體相狀。如同烏龜一起行走的比喻，上面已經列舉，下面將結合顯現的佛法來解釋。其中，先說明守護根門就像烏龜一樣。先提問，然後辨析，所以下面進行總結。下面說明這些人就像烏龜一起行走一樣。水比喻世間，陸地比喻出世間，指出他們所行之處。下面說明『俱行』，能夠觀察煩惱就像烏龜在水中行走，到達彼岸就像烏龜在陸地上行走。所以下面進行總結。
前面區分了七種人。下面說明具有佛性。先舉出比喻，然後結合顯現的佛法來解釋。如同恒河中的七種眾生，雖然有烏龜和魚，但不離開水，這是舉出比喻。『不離水性』，並非是不離開恒河中的水。恒河中的水比喻生死，眾生的水性比喻佛性。爲了說明這一點，需要加以區分。下面結合顯現的佛法來解釋。如同這微妙的大涅槃（Mahaparinirvana，佛教的最高境界）中，匯合了恒河。一闡提（Icchantika，斷滅善根的人）乃至佛，匯合了七種眾生。雖然有不同的名稱，如同前面雖然有烏龜和魚的名稱。『不離佛性』，如同不離水。下面重新辨別這一點。這七種眾生，總括了前面所說的七種人。如果說是善法，則分別指信善求有的凡夫，以及信善求出的凡夫。如果說是不善，則分別指最初常沒的一闡提。如果說是方便道，則分別指五停心觀（Five kinds of meditation to stop the arising of unwholesome thoughts）乃至世第一法（Highest mundane dharma）的七方便人。如果說是解脫道，則分別指苦忍（Suffering endurance）乃至須陀洹（Sotapanna，入流果）。如果說是次第道，則分別指斯陀含（Sakadagami，一來果）乃至阿那含（Anagami，不來果）。如果說是因，則分別指阿羅漢、辟支佛（Pratyekabuddha，緣覺）以及上面的菩薩（Bodhisattva，發菩提心，行菩薩道的人）。這是成佛的因。如果說是果，則是指佛。也可以說，如果說是因，是指三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的因。如果說是果，是指這三乘的果。都是佛性，就此來論述道理。這叫做如來隨自意語，總結來說明其深刻含義。
從下面開始，第三部分，對於前面所說的義理中難以理解的地方，通過問答來重新顯明。重新顯明前面所說的到達彼岸的含義。前面說阿羅漢乃至諸佛到達彼岸，但彼岸還沒有明確說明，所以下面辨別它。『到』還沒有顯明，所以下面需要解釋。先論述彼岸，然後彰顯『到』。在前面，迦葉（Kasyapa，佛陀的弟子）最初提問引發。其中，先問大乘（Mahayana，大乘佛教）的彼岸。有因有果，無因無果，泛泛地建立道理。涅槃名為果，因為是常，所以沒有因，用佛的境界來說明。
【English Translation】 English version: The 'those who have reached the other shore' mentioned earlier are metaphors for Arhats (those who have extinguished all afflictions and attained liberation), etc., only briefly mentioning these people. Below, their specific characteristics will be distinguished. Like the metaphor of turtles walking together, it has been listed above, and below it will be explained in conjunction with the manifested Dharma. Among them, first explain that guarding the root faculties is like a turtle. First ask, then analyze, so the following concludes. Below, it is explained that these people are like turtles walking together. Water is a metaphor for the world, and land is a metaphor for transcending the world, pointing out where they walk. Below, explain 'walking together,' being able to observe afflictions is like a turtle walking in water, and reaching the other shore is like a turtle walking on land. So the following concludes.
The previous section distinguished seven types of people. Below, it explains having Buddha-nature. First give a metaphor, then explain it in conjunction with the manifested Dharma. Like the seven kinds of beings in the Ganges River, although there are turtles and fish, they do not leave the water, this is giving a metaphor. 'Not leaving the nature of water' does not mean not leaving the water in the Ganges River. The water in the Ganges River is a metaphor for samsara (birth and death), and the water nature of beings is a metaphor for Buddha-nature. In order to explain this point, it needs to be distinguished. Below, explain it in conjunction with the manifested Dharma. Like this subtle Great Nirvana (the highest state in Buddhism), the Ganges River is merged into it. Icchantikas (those who have severed their roots of goodness) to Buddhas, merge the seven kinds of beings. Although there are different names, like the names of turtles and fish mentioned earlier. 'Not leaving Buddha-nature' is like not leaving water. Below, re-distinguish this point. These seven kinds of beings encompass the seven kinds of people mentioned earlier. If it is said to be good Dharma, then it separately refers to ordinary people who seek existence with faith and goodness, and ordinary people who seek transcendence with faith and goodness. If it is said to be unwholesome, then it separately refers to the Icchantikas who are always submerged from the beginning. If it is said to be expedient means, then it separately refers to the seven expedient people from the Five kinds of meditation to stop the arising of unwholesome thoughts to the Highest mundane dharma. If it is said to be the path of liberation, then it separately refers to Suffering endurance to Sotapanna (stream-enterer). If it is said to be the gradual path, then it separately refers to Sakadagami (once-returner) to Anagami (non-returner). If it is said to be the cause, then it separately refers to Arhats, Pratyekabuddhas (Solitary Buddhas), and the Bodhisattvas (beings who aspire to Buddhahood) above. This is the cause of becoming a Buddha. If it is said to be the result, then it refers to the Buddha. It can also be said that if it is said to be the cause, it refers to the cause of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). If it is said to be the result, it refers to the result of these Three Vehicles. All are Buddha-nature, and the principle is discussed based on this. This is called the Tathagata (Buddha) speaking according to his own intention, concluding to show its profound meaning.
From below, the third part, for the difficult to understand points in the previous meaning, re-clarify through questions and answers. Re-clarify the meaning of reaching the other shore mentioned earlier. Earlier it was said that Arhats and even Buddhas reach the other shore, but the other shore has not been clearly explained, so it is distinguished below. 'Reaching' has not been clarified, so it needs to be explained below. First discuss the other shore, then highlight 'reaching'. In the previous section, Kasyapa (a disciple of the Buddha) initially asked and triggered. Among them, first ask about the other shore of the Mahayana (Great Vehicle). There is cause and effect, no cause and effect, generally establishing principles. Nirvana is called the result, because it is permanent, so there is no cause, using the state of the Buddha to explain.
如來於前師子品中廣明涅槃是果無因。故今舉之。下就設難。若無因者云何名果。為此難者欲使如來辨因顯果令人修證。下復問其小乘彼岸。亦名沙門舉小乘因。名沙門果舉小乘果。下問云何。徴問欲使如來具辨令人修證。下佛答之先對初問明大涅槃有因故果非全無因。是中為明涅槃有因。乘舉一切類以顯之。先舉七果。次列七名。下廣辨果約之顯因。就第四門余殘果中得第三身延年益壽是其果體。下明遠因。復言即是延年益壽。謂衣食等能延年者能益壽者說為遠因不論壽體。第七門中先辨果體。即是涅槃離一切惱。下約辨因。三番論之。一總相分別。一切善法是涅槃因。二近遠分別。先舉次列后辨可知。三生了分別。于中先舉世間生了。次約論出。出世亦有生了二因。下辨其相。三解脫門三十七品為一切惱不生生因亦為涅槃作了因者。望方便果說為生因。方便之果能滅煩惱故令一切煩惱不生。能滅煩惱使不生故體是有法。從因修起故三解脫三十七品能為彼果而作生因。非是直望數滅無為而說生因。即前生因能了性凈涅槃之果說爲了因。是故下結。
下答后問。辨明小乘所到彼岸。于中初先牒問略辨。先牒問辭。次辨。后結。
迦葉言下問答重顯。先問何緣八正道者名沙門那。下佛為解。其沙門那正翻名
【現代漢語翻譯】 現代漢語譯本 如來在前面的《師子品》中廣泛闡明涅槃是果而沒有因。所以現在提出來。下面就設定疑問。如果沒有因，怎麼能稱為果呢？提出這個疑問是爲了讓如來辨明因，顯示果，使人修證。下面又問小乘的彼岸，也稱為沙門，提出小乘的因，稱為沙門果，提出小乘的果。下面問『云何』（為什麼）。提出問題是爲了讓如來詳細辨明，使人修證。下面佛回答，先針對最初的問題說明大涅槃有因，所以果並非完全沒有因。這裡是爲了說明涅槃有因，憑藉舉出一切類別來顯示它。先舉出七種果，其次列出七種名稱。下面廣泛辨別果，概括地顯示因。在第四門中，其餘剩下的果中，得到第三身，延長壽命，是它的果體。下面說明遠因，又說就是延長壽命。所謂衣食等能夠延長壽命的，能夠增益壽命的，說為遠因，不論壽命的本體。第七門中，先辨別果體，就是涅槃，遠離一切煩惱。下面概括地辨別因，分三個方面論述。一是總相分別，一切善法是涅槃的因。二是近遠分別，先舉出，其次列出，然後辨別，可以知道。三是生了分別（生因和了因），其中先舉出世間的生了，其次概括地論述。出世間也有生了二因。下面辨別它的相狀。三解脫門、三十七道品為一切煩惱不生的生因，也為涅槃作了因，相對於方便果來說，稱為生因。方便的果能夠滅除煩惱，所以使一切煩惱不生。能夠滅除煩惱，使之不生，本體是有法。從因修起，所以三解脫、三十七道品能夠為那個果而作生因。不是直接相對於數滅無為而說生因。就是前面的生因能夠了悟性凈涅槃的果，說爲了因。所以下面總結。
下面回答後面的問題。辨明小乘所到達的彼岸。其中首先簡略地複述問題並辨明。先複述問題，其次辨明，最後總結。
迦葉（Kasyapa）的言論下面問答再次顯明。先問什麼緣故八正道稱為沙門那（Sramana）。下面佛為之解釋。這個沙門那（Sramana）正確翻譯的名稱
【English Translation】 English version The Tathagata extensively clarified in the previous 'Lion's Roar Chapter' that Nirvana is a result without a cause. Therefore, it is brought up now. Below, a question is posed. If there is no cause, how can it be called a result? This question is raised to make the Tathagata distinguish the cause and reveal the result, enabling people to cultivate and realize it. Below, the other shore of the Hinayana is also questioned, also called Sramana (ascetic), raising the cause of the Hinayana, called the Sramana result, raising the result of the Hinayana. Below, the question 'How?' is asked. Raising the question is to make the Tathagata explain in detail, enabling people to cultivate and realize it. Below, the Buddha answers, first addressing the initial question, clarifying that Great Nirvana has a cause, so the result is not entirely without a cause. Here, it is to clarify that Nirvana has a cause, relying on citing all categories to reveal it. First, seven results are cited, and then seven names are listed. Below, the results are widely distinguished, and the causes are displayed concisely. In the fourth gate, among the remaining results, obtaining the third body, extending lifespan, is its result body. Below, the distant cause is clarified, and it is said that it is extending lifespan. What is called clothing, food, etc., that can extend lifespan, that can increase lifespan, is said to be a distant cause, regardless of the essence of lifespan. In the seventh gate, first, the result body is distinguished, which is Nirvana, free from all afflictions. Below, the cause is distinguished concisely, discussed in three aspects. First, general characteristics are distinguished, all good dharmas are the cause of Nirvana. Second, near and far are distinguished, first cited, then listed, then distinguished, which can be known. Third, arising and understanding are distinguished (the cause of arising and the cause of understanding), among which the worldly arising and understanding are first cited, and then discussed concisely. There are also two causes of arising and understanding in the transcendental. Below, its characteristics are distinguished. The Three Doors of Liberation, the Thirty-seven Limbs of Enlightenment are the cause of arising for all afflictions not arising, and also serve as the cause of understanding for Nirvana, relative to the expedient result, it is called the cause of arising. The result of the expedient is able to extinguish afflictions, so that all afflictions do not arise. Being able to extinguish afflictions, causing them not to arise, the essence is existent dharma. Cultivated from the cause, therefore the Three Liberations, the Thirty-seven Limbs of Enlightenment are able to serve as the cause of arising for that result. It is not directly relative to cessation and non-being that the cause of arising is spoken of. That is, the previous cause of arising is able to understand the result of the pure nature of Nirvana, which is said to be the cause of understanding. Therefore, the following concludes.
Below, answer the later question. Distinguish and clarify the other shore reached by the Hinayana. Among them, first briefly repeat the question and clarify. First repeat the question, then clarify, and finally conclude.
Kasyapa's words below, the question and answer are revealed again. First ask, for what reason are the Eightfold Noble Path called Sramana (Śrāmaṇya)? Below, the Buddha explains it. The correct translation of this Sramana (Śrāmaṇya) is the name
息息眾過故。從斯得果名沙門果。文中三番。一能息乏名沙門那。沙門名乏舉其所息。為業煩惱驅馳六道所以名乏。那者名道舉其能息。此出那體非解那義。那義名息。故五度中阿那出息般那入息。如是道者斷一切乏正解那義。斷一切乏故名為息。下牒結之斷一切道牒前能斷一切乏道。以是義者以是聖道斷乏義故。名八正道為沙門那從斯得果名沙門果。二能息惡名沙門那。如世樂靜亦名沙門舉世名義。此名略少。若具應言樂靜息亂名沙門那。如是道者亦如是下約之顯法。三息下為上名沙門那。如世下人能作上人是名沙門舉世名義。如是道下約之顯法。
前解彼岸。下釋到義。于中先明小乘到岸菩薩佛下明大到岸。小中先明羅漢到岸。后論辟支。羅漢到中義別三番。一約沙門及沙門果解釋到岸。羅漢修前沙門之道得沙門果名到彼岸。二約五分法身明到。初舉次列下釋后結。三約四智解釋到岸。四智之義廣如別章。此應具論。文中初舉。次廣辨釋。我生已盡依毗婆沙是斷集智。依勝鬘經是斷苦智。文中初言永斷三世生因緣者明其因亡。亦斷三界五陰身者彰其果喪。準毗婆沙舉其顯前。若準勝鬘舉前顯后。梵行已立依毗婆沙是修道智。若依勝鬘是證滅智。文中初言所修梵行已畢竟者彰其因圓。又舍學道明其果極。準毗
【現代漢語翻譯】 現代漢語譯本 息滅一切眾生的過患，所以從這裡得到果實，名為沙門果（Śrāmaṇaphala，修道者的果報）。文中分三個方面解釋。一是能息滅疲乏，名為沙門那（Śrāmaṇa，意為勤勞者）。沙門，指的是疲乏，舉出所息滅的對象。因為被業和煩惱驅使，在六道中奔波，所以名為疲乏。那，指的是道路，舉出能息滅的對象。這裡說的是道路的本體，不是指禪定的意義。禪定的意義是止息。所以在五度中，阿那（Ānā，入息）是出息，般那（Prāṇā，出息）是入息。像這樣修道的人，斷除一切疲乏，才是真正理解禪定的意義。斷除一切疲乏，所以名為止息。下面用『斷一切道』來總結，呼應前面說的能斷一切疲乏的道路。因為這個道理，因為這條聖道能斷除疲乏的意義，所以稱八正道為沙門那，從這裡得到果實，名為沙門果。二是能息滅罪惡，名為沙門那。就像世俗之人喜歡安靜，也稱為沙門，這裡是舉世俗的名稱和意義。這個名稱有些省略，如果完整地說，應該是『喜歡安靜，止息混亂』，名為沙門那。像這樣修道的人，也是如此，下面用世俗的例子來顯明佛法。三是息滅下劣而成為高尚，名為沙門那。就像世俗的下等人能成為上等人，這稱為沙門，是舉世俗的名稱和意義。像這樣修道的人，下面用世俗的例子來顯明佛法。 前面解釋了『彼岸』，下面解釋『到達』的意義。其中先說明小乘的到達彼岸，菩薩和佛下面說明大乘的到達彼岸。小乘中先說明阿羅漢的到達彼岸，然後討論辟支佛。阿羅漢的到達彼岸，意義上有三個方面不同。一是根據沙門和沙門果來解釋到達彼岸。阿羅漢修習前面的沙門之道，得到沙門果，名為到達彼岸。二是根據五分法身來說明到達。先舉出，然後列舉，下面解釋，最後總結。三是根據四智來解釋到達彼岸。四智的意義廣泛，如同其他章節所說，這裡應該完整地論述。文中先舉出，然後廣泛辨析解釋。『我生已盡』，根據《毗婆沙論》，這是斷集智（Dukkha-samudaya-nirodha-jñāna，斷除苦集之智）。根據《勝鬘經》，這是斷苦智（Dukkha-nirodha-jñāna，斷除苦之智）。文中先說『永遠斷除三世的生因緣』，說明了生的原因已經滅亡。又說『斷除三界五陰之身』，彰顯了生的結果已經喪失。按照《毗婆沙論》，這是舉出結果來顯明原因。如果按照《勝鬘經》，這是舉出原因來顯明結果。『梵行已立』，根據《毗婆沙論》，這是修道智（Dukkha-mārga-jñāna，修習道之智）。如果根據《勝鬘經》，這是證滅智（Dukkha-nirodha-jñāna，證得滅之智）。文中先說『所修的梵行已經究竟』，彰顯了修行的原因已經圓滿。又說『捨棄學道』，說明了證果已經到了極點。按照《毗
【English Translation】 English version Extinguishing all beings' faults, therefore obtaining the fruit from this, is called Śrāmaṇaphala (the fruit of a mendicant). The text explains this in three aspects. First, being able to extinguish fatigue is called Śrāmaṇa (meaning diligent one). Śrāmaṇa refers to fatigue, citing the object to be extinguished. Because of being driven by karma and afflictions, running around in the six realms, it is called fatigue. 'Na' refers to the path, citing the object that can extinguish. This refers to the essence of the path, not the meaning of meditation. The meaning of meditation is cessation. Therefore, in the five degrees, Ānā (in-breath) is exhalation, and Prāṇā (out-breath) is inhalation. One who cultivates the path in this way, cutting off all fatigue, truly understands the meaning of meditation. Cutting off all fatigue is therefore called cessation. The following summarizes with 'cutting off all paths', echoing the previously mentioned path that can cut off all fatigue. Because of this principle, because this holy path can cut off the meaning of fatigue, the Eightfold Path is called Śrāmaṇa, and obtaining the fruit from this is called Śrāmaṇaphala. Second, being able to extinguish evil is called Śrāmaṇa. Just as worldly people like quietude, they are also called Śrāmaṇa, citing worldly names and meanings. This name is somewhat abbreviated; if stated completely, it should be 'liking quietude, ceasing chaos', called Śrāmaṇa. One who cultivates the path in this way is also like this; the following uses worldly examples to illuminate the Dharma. Third, extinguishing inferiority and becoming noble is called Śrāmaṇa. Just as worldly inferior people can become superior people, this is called Śrāmaṇa, citing worldly names and meanings. One who cultivates the path in this way, the following uses worldly examples to illuminate the Dharma. The previous explained 'the other shore'; the following explains the meaning of 'arrival'. Among them, first explaining the arrival at the other shore of the Small Vehicle, Bodhisattvas and Buddhas below explain the arrival at the other shore of the Great Vehicle. In the Small Vehicle, first explaining the arrival at the other shore of Arhats, then discussing Pratyekabuddhas. The arrival at the other shore of Arhats has three different aspects in meaning. First, explaining arrival at the other shore based on Śrāmaṇa and Śrāmaṇaphala. Arhats cultivate the preceding path of Śrāmaṇa, obtain the fruit of Śrāmaṇa, and are called arriving at the other shore. Second, explaining arrival based on the fivefold Dharmakāya. First citing, then listing, the following explains, and finally summarizes. Third, explaining arrival at the other shore based on the four wisdoms. The meaning of the four wisdoms is extensive, as stated in other chapters; this should be fully discussed here. The text first cites, then extensively analyzes and explains. 'My birth is exhausted'; according to the Vibhāṣā, this is the Dukkha-samudaya-nirodha-jñāna (wisdom of cessation of the accumulation of suffering). According to the Śrīmālādevī Siṃhanāda Sūtra, this is the Dukkha-nirodha-jñāna (wisdom of cessation of suffering). The text first says 'forever cutting off the causes of birth in the three times', explaining that the cause of birth has perished. It also says 'cutting off the body of the five aggregates in the three realms', highlighting that the result of birth has been lost. According to the Vibhāṣā, this is citing the result to illuminate the cause. If according to the Śrīmālādevī Siṃhanāda Sūtra, this is citing the cause to illuminate the result. 'Brahmacarya has been established'; according to the Vibhāṣā, this is the Dukkha-mārga-jñāna (wisdom of cultivating the path). If according to the Śrīmālādevī Siṃhanāda Sūtra, this is the Dukkha-nirodha-jñāna (wisdom of attaining cessation). The text first says 'the cultivated Brahmacarya has been completed', highlighting that the cause of cultivation has been perfected. It also says 'abandoning the path of learning', explaining that the attainment of the fruit has reached its extreme. According to the Vibhā
婆沙舉后顯前。若依勝鬘舉前顯后。所作已辦依毗婆沙是證滅智。依勝鬘經是修道智。文中初言如本所求今已得者明其果極。修道得果彰其因圓。準毗婆沙舉后顯前。若依勝鬘舉前顯后。不受後有依毗婆沙是斷苦智。若依勝鬘是斷集智。故勝鬘云所斷煩惱更不受后名不受后。文中初言獲得盡智明其因亡。無生智者彰其果喪。準毗婆沙舉前顯后。若準勝鬘舉后顯前。前舉次釋。以是下結。下解辟支到彼岸義。如前羅漢辟支亦爾。
下次明其大乘到岸。菩薩及佛具六波羅蜜名到彼岸舉因顯果。是佛菩薩得菩提下約果顯因。先辨后釋。文顯可知。
從如恒河至此第一廣明七人悉有佛性。
自下第二誡勸舍著。于中有二。一舉信謗誡勸舍著。二佛性不名一法已下明性唯是佛隨意語誡勸舍著。前中初先廣顯謗相令人舍遠。若言闡提未生善下舉謗顯信令人習學。前明謗中文別有三。一約七人行修得失以顯謗相。二約七人通局之義以顯謗相。三明前二起謗所由。就初段中別有三句。一明七人不修之失。不修身等即能造作五逆等罪常沒三塗故名為失。二明七人行修之得。近友聞法思惟修學得到彼岸故名為得。三約顯謗。良以七人不修身等常沉沒故。言一闡提定得菩提是名染著。又以七人近友聞法思惟修行到彼岸故道
【現代漢語翻譯】 現代漢語譯本 《婆沙論》中，先提出結果，再解釋原因。如果按照《勝鬘經》，則是先提出原因，再解釋結果。『所作已辦』，按照《毗婆沙論》的說法，是指證滅智（Nirodha-jnana，滅盡煩惱的智慧）。按照《勝鬘經》的說法，是指修道智（Marga-jnana，通過修行獲得的智慧）。經文一開始說『如本所求今已得者』，表明已經達到了最終的果位。修道而得果，彰顯了因地的圓滿。按照《毗婆沙論》，是先提出結果，再解釋原因。如果按照《勝鬘經》，則是先提出原因，再解釋結果。『不受後有』，按照《毗婆沙論》的說法，是指斷苦智（Dukkha-nirodha-jnana，斷除痛苦的智慧）。如果按照《勝鬘經》的說法，是指斷集智（Samudaya-nirodha-jnana，斷除煩惱根源的智慧）。所以《勝鬘經》說，所斷除的煩惱不再導致後來的生命，這叫做『不受後有』。經文一開始說『獲得盡智』，表明導致煩惱的原因已經消失。『無生智』，彰顯了已經證得不再輪迴的果位。按照《毗婆沙論》，是先提出原因，再解釋結果。如果按照《勝鬘經》，則是先提出結果，再解釋原因。先提出問題，然後進行解釋。最後用『以是』來總結。下面解釋辟支佛（Pratyekabuddha，緣覺）到達彼岸的含義。如同前面的阿羅漢（Arhat，已證得涅槃的聖者）一樣，辟支佛也是如此。 接下來闡明大乘（Mahayana，佛教的一個主要流派）到達彼岸的含義。菩薩（Bodhisattva，發願要救度一切眾生的修行者）和佛（Buddha，覺悟者）都具足六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），這叫做到達彼岸，這是先提出原因，再解釋結果。『是佛菩薩得菩提下』，這是從結果來彰顯原因。先辨別，后解釋。文義顯明，容易理解。 從『如恒河』到『此第一』，廣泛地闡明了七種人都有佛性（Buddha-nature，所有眾生都具有成佛的潛能）。 從下面開始，第二部分是告誡和勸勉，要捨棄執著。其中分為兩部分。一是通過相信和誹謗來告誡和勸勉捨棄執著。二是『佛性不名一法』以下，闡明佛性只是佛陀隨意的說法，以此來告誡和勸勉捨棄執著。在第一部分中，首先廣泛地闡明誹謗的相狀，使人遠離誹謗。『若言闡提未生善下』，這是通過誹謗來彰顯信心，使人學習。前面闡明誹謗，文中又分為三部分。一是通過七種人的修行得失來彰顯誹謗的相狀。二是通過七種人普遍和侷限的意義來彰顯誹謗的相狀。三是闡明產生前面兩種誹謗的原因。在第一段中，又分為三句話。一是闡明七種人不修行的過失。不修行身等，就會造作五逆（Five Heinous Offenses，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等罪，常常沉沒於三涂（Three Evil Realms，地獄、餓鬼、畜生），所以叫做過失。二是闡明七種人修行的所得。親近善友，聽聞佛法，思維修學，到達彼岸，所以叫做所得。三是闡明誹謗。因為七種人不修行身等，常常沉沒，所以說一闡提（Icchantika，斷善根者）必定能夠得到菩提（Bodhi，覺悟），這叫做染著。又因為七種人親近善友，聽聞佛法，思維修行，到達彼岸。
【English Translation】 English version In the 婆沙 (Posa), the result is presented first, followed by the explanation of the cause. According to the 勝鬘經 (Śrīmālādevī Siṃhanāda Sūtra), the cause is presented first, followed by the explanation of the result. '所作已辦 (What needs to be done is done),' according to the 毗婆沙論 (Vibhasa), refers to 證滅智 (Nirodha-jnana) (the wisdom of extinguishing afflictions). According to the 勝鬘經 (Śrīmālādevī Siṃhanāda Sūtra), it refers to 修道智 (Marga-jnana) (the wisdom attained through cultivation). The sutra initially states '如本所求今已得者 (As originally sought, now attained),' indicating that the ultimate fruit has been reached. Attaining the fruit through cultivation highlights the perfection of the causal ground. According to the 毗婆沙論 (Vibhasa), the result is presented first, followed by the explanation of the cause. According to the 勝鬘經 (Śrīmālādevī Siṃhanāda Sūtra), the cause is presented first, followed by the explanation of the result. '不受後有 (Not receiving future existence),' according to the 毗婆沙論 (Vibhasa), refers to 斷苦智 (Dukkha-nirodha-jnana) (the wisdom of ceasing suffering). According to the 勝鬘經 (Śrīmālādevī Siṃhanāda Sūtra), it refers to 斷集智 (Samudaya-nirodha-jnana) (the wisdom of ceasing the origin of afflictions). Therefore, the 勝鬘經 (Śrīmālādevī Siṃhanāda Sūtra) states that the afflictions that have been severed no longer lead to future lives, which is called '不受後有 (Not receiving future existence).' The sutra initially states '獲得盡智 (Attaining the wisdom of exhaustion),' indicating that the cause of afflictions has disappeared. 無生智 (Anutpāda-jñāna) highlights the attainment of the fruit of no longer being reborn. According to the 毗婆沙論 (Vibhasa), the cause is presented first, followed by the explanation of the result. According to the 勝鬘經 (Śrīmālādevī Siṃhanāda Sūtra), the result is presented first, followed by the explanation of the cause. The question is presented first, followed by the explanation. Finally, '以是 (therefore)' is used to conclude. The meaning of 辟支佛 (Pratyekabuddha) (Solitary Buddha) reaching the other shore is explained below. Just like the previous 阿羅漢 (Arhat) (one who has attained Nirvana), the 辟支佛 (Pratyekabuddha) is also the same. Next, the meaning of 大乘 (Mahayana) (the Great Vehicle) reaching the other shore is clarified. 菩薩 (Bodhisattva) (a being who vows to save all sentient beings) and 佛 (Buddha) (the Awakened One) both possess the 六波羅蜜 (Six Paramitas) (generosity, morality, patience, diligence, concentration, and wisdom), which is called reaching the other shore. This presents the cause first, followed by the explanation of the result. '是佛菩薩得菩提下 (It is the Buddhas and Bodhisattvas who attain Bodhi),' this highlights the cause from the result. Discern first, then explain. The meaning is clear and easy to understand. From '如恒河 (like the Ganges)' to '此第一 (this first),' it is widely explained that the seven types of people all have 佛性 (Buddha-nature) (the potential for all beings to become Buddhas). From below, the second part is admonishment and exhortation to abandon attachments. It is divided into two parts. The first is to admonish and exhort to abandon attachments through belief and slander. The second is '佛性不名一法 (Buddha-nature is not called a single dharma)' and below, clarifying that Buddha-nature is just a casual statement by the Buddha, using this to admonish and exhort to abandon attachments. In the first part, the appearance of slander is first widely clarified to make people stay away from slander. '若言闡提未生善下 (If it is said that Icchantikas have not generated goodness),' this is to highlight faith through slander, making people learn. The previous explanation of slander is divided into three parts in the text. The first is to highlight the appearance of slander through the gains and losses of the seven types of people in cultivation. The second is to highlight the appearance of slander through the universal and limited meanings of the seven types of people. The third is to clarify the reasons for generating the previous two types of slander. In the first paragraph, it is further divided into three sentences. The first is to clarify the faults of the seven types of people who do not cultivate. Not cultivating the body, etc., will lead to the creation of 五逆 (Five Heinous Offenses) (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), often sinking into the 三塗 (Three Evil Realms) (hell, hungry ghosts, and animals), so it is called a fault. The second is to clarify the gains of the seven types of people who cultivate. Approaching good friends, listening to the Dharma, contemplating and cultivating, reaching the other shore, so it is called a gain. The third is to clarify slander. Because the seven types of people do not cultivate the body, etc., and often sink, saying that 一闡提 (Icchantika) (one who has severed their roots of goodness) will definitely be able to attain 菩提 (Bodhi) (enlightenment) is called attachment. Also, because the seven types of people approach good friends, listen to the Dharma, contemplate and cultivate, reaching the other shore.
言闡提一向不得無上菩提是名虛妄。
第二段中先明七人通局之義。始終通論一人具七。前後別分七人各一。下約顯謗。于中初就菩提明謗。次就聖道。后就佛性。就菩提中良以七人各別一故心口異想言一闡提定得菩提謗佛法僧。現未得故。內心乖法名為異想。口言乖法稱曰異說。又以一人具足七故說言闡提不得菩提是亦名為謗佛法僧。當來得故。就聖道中良以七人各別一故說言八道凡夫所得謗佛法僧。現未得故。又以一人具足七故道言八道非凡夫得是亦名為謗佛法僧。以當得故。就佛性中亦以七人各別一故有人說言凡夫眾生有佛性性謗佛法僧。現未證故。亦以一人具足七故道言眾生定無佛性是亦名為謗佛法僧。當必得故。
自下第三明謗所由。由無信解是故我說二種人謗略以標舉。不信不解列其二名。若人信心無有慧下彰此二人生過不同。有信無智增長無明。有智無信增長邪見。不信之人瞋恚心下明俱起謗。不信之人瞋恚故謗。無智慧人不解故謗。是故我下結成昔說。
上來明謗。自下第二舉謗顯信。文別有四。一就菩提反舉其謗。若說闡提未生善根便得菩提是一謗也。若言闡提舍一闡提次於異身則得菩提是二謗也。二就菩提翻謗明信。若說闡提生善不斷後得菩提不名為謗。三就佛性反舉其謗。
【現代漢語翻譯】 現代漢語譯本：如果說一闡提（Icchantika，斷絕善根的人）永遠無法獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），這就是虛妄之說。
第二段首先闡明七種人的普遍性和侷限性。從始終貫通的角度來說，一個人具備七種特性；如果前後分別來看，則是七個人各自具備一種特性。下面就顯現和誹謗進行說明。其中，首先就菩提方面說明誹謗，其次是聖道，最後是佛性。就菩提方面來說，因為七個人各有不同，心口不一，如果說一闡提必定能夠獲得菩提，這就是誹謗佛、法、僧三寶，因為他們現在和未來都無法獲得。內心違背佛法稱為『異想』，口頭言論違背佛法稱為『異說』。又因為一個人具備七種特性，如果說一闡提不能獲得菩提，這也是誹謗佛、法、僧三寶，因為他們將來可以獲得。
就聖道方面來說，因為七個人各有不同，如果說八正道是凡夫所能獲得的，這就是誹謗佛、法、僧三寶，因為他們現在和未來都無法獲得。又因為一個人具備七種特性，如果說八正道不是凡夫所能獲得的，這也是誹謗佛、法、僧三寶，因為他們將來可以獲得。
就佛性方面來說，同樣因為七個人各有不同，如果有人說凡夫眾生具有佛性，這就是誹謗佛、法、僧三寶，因為他們現在還沒有證得。又因為一個人具備七種特性，如果說眾生一定沒有佛性，這也是誹謗佛、法、僧三寶，因為他們將來必定能夠證得。
下面第三部分說明誹謗的根源。由於缺乏信心和理解，所以我說有兩種人會誹謗，這裡只是簡單地標明。『不信』和『不解』是這兩種人的名稱。『如果有人有信心卻沒有智慧』，下面闡明這兩種人產生的過失不同。有信心而沒有智慧，會增長無明；有智慧而沒有信心，會增長邪見。『不信之人，瞋恚心』，下面說明這兩種人共同產生的誹謗。不信的人因為瞋恚而誹謗，沒有智慧的人因為不理解而誹謗。『是故我』，下面總結之前的說法。
上面說明了誹謗。下面第二部分舉出誹謗來彰顯信心。文章分為四個部分。第一部分就菩提方面反過來舉出誹謗。如果說一闡提在沒有生起善根的情況下就能獲得菩提，這是一種誹謗。如果說一闡提捨棄一闡提的身份，在來世就能獲得菩提，這是第二種誹謗。第二部分就菩提方面通過反駁誹謗來闡明信心。如果說一闡提生起善根並且不斷增長，之後獲得菩提，這不稱為誹謗。第三部分就佛性方面反過來舉出誹謗。
【English Translation】 English version: To say that an Icchantika (one who has severed their roots of goodness) can never attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) is a false statement.
The second section first clarifies the meaning of universality and limitation regarding the seven types of people. From a consistently comprehensive perspective, one person possesses all seven characteristics; if viewed separately in terms of before and after, each of the seven people possesses one characteristic. The following explains manifestation and slander. Among them, it first explains slander in terms of Bodhi, then the Noble Path, and finally Buddha-nature. Regarding Bodhi, because the seven people are each different, with differing thoughts in mind and speech, to say that an Icchantika will definitely attain Bodhi is to slander the Buddha, Dharma, and Sangha, because they cannot attain it now or in the future. Internal divergence from the Dharma is called 'different thoughts,' and verbal statements diverging from the Dharma are called 'different words.' Furthermore, because one person possesses all seven characteristics, to say that an Icchantika cannot attain Bodhi is also to slander the Buddha, Dharma, and Sangha, because they can attain it in the future.
Regarding the Noble Path, because the seven people are each different, to say that the Eightfold Path can be attained by ordinary people is to slander the Buddha, Dharma, and Sangha, because they cannot attain it now or in the future. Furthermore, because one person possesses all seven characteristics, to say that the Eightfold Path cannot be attained by ordinary people is also to slander the Buddha, Dharma, and Sangha, because they can attain it in the future.
Regarding Buddha-nature, similarly, because the seven people are each different, if someone says that ordinary beings possess Buddha-nature, this is to slander the Buddha, Dharma, and Sangha, because they have not yet realized it. Furthermore, because one person possesses all seven characteristics, to say that beings definitely do not have Buddha-nature is also to slander the Buddha, Dharma, and Sangha, because they will definitely realize it in the future.
The third part below explains the source of slander. Because of a lack of faith and understanding, I say that there are two types of people who slander, which are simply indicated here. 'Lack of faith' and 'lack of understanding' are the names of these two types of people. 'If someone has faith but no wisdom,' the following clarifies that the faults arising from these two types of people are different. Having faith without wisdom increases ignorance; having wisdom without faith increases wrong views. 'A person without faith, with anger in their heart,' the following explains the slander that arises jointly from these two types of people. A person without faith slanders because of anger; a person without wisdom slanders because of a lack of understanding. 'Therefore, I,' the following summarizes the previous statements.
The above explains slander. The second part below uses slander to highlight faith. The text is divided into four parts. The first part reverses the slander in terms of Bodhi. If it is said that an Icchantika can attain Bodhi without generating roots of goodness, this is one type of slander. If it is said that an Icchantika abandons the state of being an Icchantika and can attain Bodhi in the next life, this is the second type of slander. The second part clarifies faith by refuting slander in terms of Bodhi. If it is said that an Icchantika generates roots of goodness and continues to increase them, and then attains Bodhi, this is not called slander. The third part reverses the slander in terms of Buddha-nature.
于中初明說有成謗。謂說眾生有其報佛果德佛性常樂我凈不作不生惱覆不見當知是人謗佛法僧。下復明其說無成謗。說闡提人無法佛性猶如兔角從方便生本無今有已有還無是亦名為謗佛法僧。亦可前說眾生身中已有果體所以成謗后說無因所以成謗。四就佛性翻謗明信先舉所說后結不謗。前中四句。初言非有如虛空等簡是異非。解有兩義。一約佛性因果分別。非現有果如彼虛空。非現無因如彼兔角一向全無。二約法報二性分別。非現有其報佛體性如世虛空本來有體。非現無其法佛之性如彼兔角本來無體。如上文中說法佛性不如虛空不可得見。說報佛性不如兔角不可得生。此中所說與前左右。二何以下辨非異是。解亦有二。一約佛性因果分別。虛空常有不如佛性果非本有。兔角恒無不如性因非是本無。二約法報二性分別。虛空常有不如報佛性非本有。兔角恒無不如法佛性非本無。此前一對。三是故下正辨道理。解亦有二。一約佛性因果分別。是前不同虛空等故本來有因而無其果。二約法報二性分別。是前不同虛空等故本來但有法佛性體無報佛體四有故破下約是破非。佛性有故破他說性無如兔角。佛性無故破他說性有如虛空。此後一對。前舉所說。如是不謗結成信義。
前舉信謗誡勸舍著。下明佛性。佛隨意語餘人不
【現代漢語翻譯】 現代漢語譯本： 其中首先闡明『說有』造成的誹謗。如果說眾生具有佛果功德、佛性，並且是常、樂、我、凈的，不會造作、不會出生、沒有煩惱遮蔽、不會看不見，應當知道這個人就是在誹謗佛法僧三寶。下面進一步闡明『說無』造成的誹謗。如果說闡提（斷善根的人）沒有法佛性，就像兔角一樣，是從方便法中產生的，本來沒有現在有，已經有了還會消失，這也是在誹謗佛法僧三寶。也可以理解為，前面是說眾生身中已經有了果體的緣故構成誹謗，後面是說沒有因的緣故構成誹謗。 四、就佛性方面，通過反正來辨明誹謗和正確的信仰，先舉出錯誤的說法，然後總結什麼是不構成誹謗的。前面一段包含四句。第一句說『非有如虛空等』，是爲了簡別它與『異非』不同。這裡的『有』有兩種解釋。一是根據佛性的因果來分別。佛性不是現在就有的果，就像虛空一樣。佛性也不是現在沒有的因，就像兔角一樣，完全沒有。二是根據法身佛性和報身佛性來分別。不是現在就有的報身佛的體性，就像世間的虛空本來就有體。不是現在沒有的法身佛的體性，就像兔角本來就沒有體。就像上面文中說，法佛性不如虛空，不可得見。說報佛性不如兔角，不可產生。這裡所說的與前面所說的相反。 第二句『何以下辨非異是』，也有兩種解釋。一是根據佛性的因果來分別。虛空是常有的，不像佛性，果不是本來就有的。兔角是恒常沒有的，不像佛性，因不是本來就沒有的。二是根據法身佛性和報身佛性來分別。虛空是常有的，不像報身佛性不是本來就有的。兔角是恒常沒有的，不像法身佛性不是本來就沒有的。這是前面的一對。 第三句『是故下正辨道理』，也有兩種解釋。一是根據佛性的因果來分別。這是與前面不同於虛空等的原因，本來有因而沒有果。二是根據法身佛性和報身佛性來分別。這是與前面不同於虛空等的原因，本來只有法身佛性的體，沒有報身佛的體。 第四句『有故破下約是破非』，是根據『是』來破斥『非』。因為佛性是有的，所以破斥他說佛性沒有，就像兔角一樣。因為佛性是無的，所以破斥他說佛性有，就像虛空一樣。這是後面的一對。前面舉出錯誤的說法。『如是不謗』，總結並構成正確的信仰。 前面舉出相信和誹謗，告誡人們捨棄執著。下面闡明佛性。佛隨順自己的意語，其他人不...
【English Translation】 English version: Herein, it first clarifies that asserting existence leads to slander. To say that sentient beings possess the merits of Buddhahood (Buddha-phala-guna) (qualities attained upon becoming a Buddha), Buddha-nature (Buddha-dhatu) (the inherent potential for enlightenment), and are characterized by permanence, bliss, self, and purity (nitya-sukha-atma-subha) (the four attributes of Nirvana), and that they do not create karma, are not born, are free from afflictions, and do not fail to see (the truth), know that such a person is slandering the Buddha, Dharma, and Sangha (the Three Jewels). Further, it clarifies that asserting non-existence leads to slander. To say that icchantikas (those who have severed their roots of goodness) do not possess the Dharma-Buddha-nature (Dharma-Buddha-dhatu), like a rabbit's horn, which arises from expedient means (upaya) (skillful methods), originally non-existent but now existent, and once existent will again become non-existent, this is also called slandering the Buddha, Dharma, and Sangha. It can also be understood that the former constitutes slander because it asserts that the fruit-body (phala-kaya) (the result of practice) already exists within sentient beings, while the latter constitutes slander because it asserts that there is no cause. Four, regarding Buddha-nature, distinguish between slander and correct faith through affirmation and negation. First, present the incorrect view, then conclude what does not constitute slander. The preceding section contains four sentences. The first sentence, 'Non-existent like empty space, etc.,' is to distinguish it from 'different from non-existence.' 'Existence' here has two interpretations. One is to differentiate based on the cause and effect of Buddha-nature. Buddha-nature is not a fruit that exists now, like empty space. Buddha-nature is also not a cause that does not exist now, like a rabbit's horn, which is completely non-existent. The second is to differentiate based on the Dharma-body Buddha-nature (Dharma-kaya Buddha-dhatu) and the Reward-body Buddha-nature (Sambhogakaya Buddha-dhatu). The Reward-body of the Buddha does not exist now, like worldly empty space, which inherently has substance. The Dharma-body of the Buddha does not exist now, like a rabbit's horn, which inherently has no substance. As mentioned in the previous text, the Dharma-Buddha-nature is not like empty space, it cannot be seen. The Reward-Buddha-nature is not like a rabbit's horn, it cannot be produced. What is said here is the opposite of what was said before. The second sentence, 'Why then distinguish what is not different from what is,' also has two interpretations. One is to differentiate based on the cause and effect of Buddha-nature. Empty space is permanent, unlike Buddha-nature, the fruit is not originally existent. A rabbit's horn is perpetually non-existent, unlike Buddha-nature, the cause is not originally non-existent. The second is to differentiate based on the Dharma-body Buddha-nature and the Reward-body Buddha-nature. Empty space is permanent, unlike the Reward-body Buddha-nature, which is not originally existent. A rabbit's horn is perpetually non-existent, unlike the Dharma-body Buddha-nature, which is not originally non-existent. This is the first pair. The third sentence, 'Therefore, correctly distinguish the principle,' also has two interpretations. One is to differentiate based on the cause and effect of Buddha-nature. This is different from empty space, etc., because it originally has a cause but no fruit. The second is to differentiate based on the Dharma-body Buddha-nature and the Reward-body Buddha-nature. This is different from empty space, etc., because it originally only has the substance of the Dharma-body Buddha-nature, but no Reward-body of the Buddha. The fourth sentence, 'Because of existence, refute non-existence by relying on existence,' is to refute 'non-existence' based on 'existence.' Because Buddha-nature exists, refute those who say that Buddha-nature does not exist, like a rabbit's horn. Because Buddha-nature is non-existent, refute those who say that Buddha-nature exists, like empty space. This is the latter pair. The preceding presents the incorrect view. 'Thus, there is no slander,' concludes and constitutes correct faith. The preceding presents belief and slander, admonishing people to abandon attachments. The following clarifies Buddha-nature. The Buddha speaks according to his own intention, others do not...
知誡勸舍著。于中四句。一明佛性不定一法乃至萬法一切皆是。二明此等或因說果或果說因。三結此說是其如來隨自意語。四明如來隨意語故名如來等。如來外國名為多陀阿伽度阿羅呵者此名應供三藐三佛此翻名為正真正覺。
目下第六約就虛空辨性同異令舍邪解。良以上來數說佛性猶如虛空。人謂全同故須辨異。次前說性不如虛空。人謂全別故須說同。文中初先明性似空。迦葉白言如來佛性非三世下彰性異空。前中迦葉先問起發。如佛所說性如虛空云何如也。下佛為辨。先辨后結。辨中有三。一明佛性非三世攝如似虛空二非內外如似虛空。三無掛礙如似虛空。前中初言空非過去未來現在佛性亦爾略辨同義。善男子下廣顯同義。于中有四。一廣明虛空非三世攝。二佛性亦爾辨法同喻。三虛空無故非三世攝結前第一。四佛性常故非三世攝釋前第二。初中復二。一正明虛空非三世攝。二以空無下破有顯空成非三世。前中先別。后總結之。別中初言空非過去略以標舉。何以下釋。無現略解。下重顯之現起之法緣離謝往可說過去空無現起故無過去。無現略舉。何以下釋。無未略解。下重顯之。未來之法從緣始集可名現在。空不如是故無現在。無未略舉。何以下釋。無現過去對問略解。下重顯之。若是現起謝往之法未起未
【現代漢語翻譯】 現代漢語譯本 知誡勸舍著。于中四句：一，闡明佛性並非固定不變，乃至萬法一切皆是佛性。二，闡明這些法或以因說果，或以果說因。三，總結說這是如來隨自己意願所說之語。四，闡明如來隨順己意而說，所以名為如來等。如來，在外國的名稱是多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，阿羅漢），此名應供，三藐三佛（Samyaksambuddha），此翻譯名為正真正覺（正等正覺）。
接下來第六段，就虛空來辨別佛性的相同與不同，使人捨棄邪見。因為前面多次說到佛性猶如虛空，人們認為完全相同，所以需要辨別其不同之處。之前又說佛性不如虛空，人們認為完全不同，所以需要說明其相同之處。文中首先說明佛性類似虛空。迦葉（Kasyapa）稟告說：『如來佛性非三世』，以下彰顯佛性與虛空的不同。前面部分，迦葉先提問引發。『如佛所說，性如虛空，云何如也？』，以下佛陀為之辨析。先辨別，后總結。辨別之中有三點：一，闡明佛性不被三世所攝，如同虛空；二，非內非外，如同虛空；三，沒有掛礙，如同虛空。前面第一點中，先說『空非過去未來現在，佛性亦爾』，簡略地辨別了相同之處。『善男子』以下，廣泛地闡明相同之處。其中有四點：一，廣泛地闡明虛空不被三世所攝；二，佛性也是如此，辨別法與比喻的相同；三，虛空是無為法，所以不被三世所攝，總結前面第一點；四，佛性是常住的，所以不被三世所攝，解釋前面第二點。第一點中又有兩點：一，正面闡明虛空不被三世所攝；二，以『空無』以下，破除有為法，顯現空性，成就非三世。前面部分，先分別說明，后總結。分別說明中，先說『空非過去』，簡略地標舉。『何以』以下解釋。『無現』，簡略地解釋。以下重新闡明：現起之法，因緣離散而消逝，可以稱為過去，虛空沒有現起，所以沒有過去。『無現』，簡略地舉出。『何以』以下解釋。『無未』，簡略地解釋。以下重新闡明：未來的法，從因緣開始聚集，可以稱為現在，虛空不是這樣，所以沒有現在。『無未』，簡略地舉出。『何以』以下解釋。『無現過去』，對問簡略地解釋。以下重新闡明：如果是現起消逝之法，未起未
【English Translation】 English version Knowing, admonishing, persuading to abandon attachments. Within this, there are four sentences: First, it clarifies that Buddha-nature is not a fixed, singular entity; rather, all phenomena, even the myriad dharmas, are all Buddha-nature. Second, it clarifies that these dharmas either speak of the result based on the cause, or speak of the cause based on the result. Third, it concludes that this teaching is the Tathagata's (如來) words spoken according to his own intention. Fourth, it clarifies that because the Tathagata speaks according to his own intention, he is named Tathagata, etc. Tathagata, in foreign languages, is called 多陀阿伽度 (Tathagata, 如來), 阿羅呵 (Arhat, 阿羅漢), which means worthy of offerings, 三藐三佛 (Samyaksambuddha), which translates to 正真正覺 (Perfectly and Fully Awakened).
Next, the sixth section uses emptiness (虛空) to distinguish the similarities and differences of Buddha-nature, so that people can abandon wrong views. Because it has been said many times before that Buddha-nature is like emptiness, people think they are completely the same, so it is necessary to distinguish their differences. Previously, it was also said that Buddha-nature is not like emptiness, and people think they are completely different, so it is necessary to explain their similarities. The text first explains that Buddha-nature is similar to emptiness. Kasyapa (迦葉) reports: 'The Tathagata's Buddha-nature is not of the three times,' and below it highlights the difference between Buddha-nature and emptiness. In the previous part, Kasyapa first asked a question to initiate the discussion. 'As the Buddha said, nature is like emptiness, how is it like emptiness?' Below, the Buddha analyzes it. First distinguish, then summarize. There are three points in the distinction: First, it clarifies that Buddha-nature is not included in the three times, just like emptiness; second, it is neither internal nor external, just like emptiness; third, there is no obstruction, just like emptiness. In the first point above, it first says 'Emptiness is not past, future, or present, and Buddha-nature is also like that,' briefly distinguishing the similarities. 'Good man' below, extensively clarifies the similarities. There are four points in it: First, extensively clarify that emptiness is not included in the three times; second, Buddha-nature is also like this, distinguishing the similarity between the dharma and the metaphor; third, emptiness is unconditioned, so it is not included in the three times, summarizing the first point above; fourth, Buddha-nature is permanent, so it is not included in the three times, explaining the second point above. In the first point, there are two points: First, positively clarify that emptiness is not included in the three times; second, with 'emptiness is not' below, eliminate conditioned dharmas, manifest emptiness, and achieve non-three times. In the previous part, first explain separately, then summarize. In the separate explanation, first say 'Emptiness is not past,' briefly highlighting it. 'Why' below explains. 'No present,' briefly explains. Below, re-clarify: The dharma that arises now, the causes and conditions disperse and disappear, can be called the past, emptiness does not arise now, so there is no past. 'No present,' briefly mentions. 'Why' below explains. 'No future,' briefly explains. Below, re-clarify: The future dharma, from the beginning of the gathering of causes and conditions, can be called the present, emptiness is not like this, so there is no present. 'No future,' briefly mentions. 'Why' below explains. 'No present past,' the question and answer briefly explain. Below, re-clarify: If it is a dharma that arises and disappears, not yet arisen, not yet
謝說為未來。空不如是故無未來。以是下結。自下第二破有顯空成非三世。以諸外道說空為有故須破之。有即三世所以須破。以空無故無有三世正辨其無。不以有故破有顯無。次喻后合。無物是空釋成無義。上來廣明空非三世。佛性亦爾辨法同喻。虛空無下結前第一。佛性常下釋前第二。佛性常故非三世攝略明佛性非三所以。如來已得菩提已下就人顯之。佛得果時證窮性實知性本來常寂不動。故所有性。一切佛法常無變易。以是義下結法同喻。
自下第二明非內外如似虛空。虛空無故非內非外明喻似法。佛性常故非內非外辨法同喻。
自下第三明無掛礙。如是無礙名為虛空明喻似法。如來得已一切無礙辨法同喻。亦以如來得菩提時證窮法實見一切法平等無礙故就論之。故言佛性猶如虛空結法同喻。
上來三番廣明如空。以是下結。以是三義似空因緣我說如空。
下次辨異。文別有四。第一迦葉徴喻同法令空是有。二佛為辨異。第三迦葉舉喻類空令空是有。四佛重辨異。初中如來佛性涅槃非三世攝而名為有舉法類空。虛空亦非三世所攝何故非有徴空同法下佛為辨。明涅槃等有處無故對無說有。虛空之體無處不有是故不得對無名有。于中初先辨法異空。為非涅槃名為涅槃為非如來名為如來為非佛
【現代漢語翻譯】 謝（Xie）說為未來。空不如是故無未來。以是下結。自下第二破有顯空成非三世。以諸外道說空為有故須破之。有即三世所以須破。以空無故無有三世正辨其無。不以有故破有顯無。次喻后合。無物是空釋成無義。上來廣明空非三世。佛性亦爾辨法同喻。虛空無下結前第一。佛性常下釋前第二。佛性常故非三世攝略明佛性非三所以。如來已得菩提已下就人顯之。佛得果時證窮性實知性本來常寂不動。故所有性。一切佛法常無變易。以是義下結法同喻。 自下第二明非內外如似虛空。虛空無故非內非外明喻似法。佛性常故非內非外辨法同喻。 自下第三明無掛礙。如是無礙名為虛空明喻似法。如來得已一切無礙辨法同喻。亦以如來得菩提時證窮法實見一切法平等無礙故就論之。故言佛性猶如虛空結法同喻。 上來三番廣明如空。以是下結。以是三義似空因緣我說如空。 下次辨異。文別有四。第一迦葉（Jiāyè）徴喻同法令空是有。二佛為辨異。第三迦葉（Jiāyè）舉喻類空令空是有。四佛重辨異。初中如來佛性涅槃（Nièpán）非三世攝而名為有舉法類空。虛空亦非三世所攝何故非有徴空同法下佛為辨。明涅槃（Nièpán）等有處無故對無說有。虛空之體無處不有是故不得對無名有。于中初先辨法異空。為非涅槃（Nièpán）名為涅槃（Nièpán）為非如來名為如來為非佛
【English Translation】 English version: Xie (Xie) speaks of the future. Emptiness is not like that, therefore there is no future. This concludes the section below. From here, the second part refutes existence to reveal emptiness, establishing the non-existence of the three times (past, present, future). Because various non-Buddhist paths say emptiness is existence, it is necessary to refute it. Existence is the three times, so it must be refuted. Because emptiness is without existence, there are no three times, directly clarifying its non-existence. It does not use existence to refute existence to reveal non-existence. Next, the analogy and conclusion are combined. 'No thing' is emptiness, explaining the meaning of non-existence. The above extensively clarifies that emptiness is not the three times. Buddha-nature is also like that, distinguishing the analogy of the Dharma. 'Emptiness without...' concludes the first part. 'Buddha-nature is constant...' explains the second part. Because Buddha-nature is constant, it is not included in the three times, briefly explaining why Buddha-nature is not the three times. 'The Tathagata (Rúlái) has already attained Bodhi (Pútí)...' reveals it from the perspective of a person. When the Buddha attains the fruit, he verifies the ultimate reality of nature, knowing that nature is originally always still and unmoving. Therefore, all natures and all Buddha-dharmas are always unchanging. 'With this meaning...' concludes the analogy of the Dharma. From here, the second part clarifies that it is neither internal nor external, like emptiness. Because emptiness is without existence, it is neither internal nor external, clarifying the analogy of the Dharma. Because Buddha-nature is constant, it is neither internal nor external, distinguishing the analogy of the Dharma. From here, the third part clarifies that there are no obstructions. Such unobstructedness is called emptiness, clarifying the analogy of the Dharma. When the Tathagata (Rúlái) attains it, everything is unobstructed, distinguishing the analogy of the Dharma. Also, when the Tathagata (Rúlái) attains Bodhi (Pútí), he verifies the ultimate reality of the Dharma, seeing that all dharmas are equal and unobstructed, so it is discussed from this perspective. Therefore, it is said that Buddha-nature is like emptiness, concluding the analogy of the Dharma. The above three sections extensively clarify that it is like emptiness. 'With this...' concludes it. 'With these three meanings similar to emptiness, I say it is like emptiness.' Next, distinguishing the differences. The text has four parts. First, Kashyapa (Jiāyè) cites the analogy to equate the Dharma, making emptiness existent. Second, the Buddha distinguishes the differences. Third, Kashyapa (Jiāyè) uses an analogy to categorize emptiness, making emptiness existent. Fourth, the Buddha re-distinguishes the differences. In the first part, the Tathagata's (Rúlái) Buddha-nature Nirvana (Nièpán) is not included in the three times, but it is called existent, citing the Dharma to categorize emptiness. Emptiness is also not included in the three times, so why is it not existent? Citing emptiness to equate the Dharma, the Buddha then distinguishes the differences. Clarifying that Nirvana (Nièpán) and others have places where they are not, so existence is spoken of in contrast to non-existence. The substance of emptiness is present everywhere, so it cannot be called existent in contrast to non-existence. Among them, the first part first distinguishes the Dharma from emptiness. 'Is it not Nirvana (Nièpán) that is called Nirvana (Nièpán)? Is it not the Tathagata (Rúlái) that is called the Tathagata (Rúlái)? Is it not the Buddha?'
性名為佛性略以標舉。下廣釋之。先解涅槃。初問后釋。一切煩惱有為生死非是涅槃。為破如來有為煩惱非涅槃故宣說涅槃以此為有。次釋如來。先牒后解。闡提乃至辟支佛等非是如來。為破此等非如來故宣說如來以之為有。下解佛性。先牒后釋。墻壁瓦石無情之物非是佛性。為簡此等非佛性故說性為有。性有二種。一能知性。謂真識心。此真識心眾生有之外法即無。故上說言夫佛性者謂眾生也。又妄心處有此真心。無妄心處即無真心。故上說言凡有心者悉有佛性。二所知性。所謂有無非有無等一切法門。此通內外不唯在內。今此所論約初言耳。一切世間無非虛空對於虛空辨空異法。一切世間無有一處而無虛空知復對何說空為有。
第三迦葉舉彼四大類空令有。云何為類。若佛宣說世間無有一處無空不得對無說空為有。世間色處悉有四大。亦無有處而無四大無無可對。亦應不得說大為有。世間無有無四大處可以形對而猶得名四大為有。世間雖復無處無空可以形對何為不得說空為有。迦葉此言如來不答何故不答。以非問故云何非問。世間空處則無四大。對彼無故說大為有。無有一處而無虛空。知對何無說空為有。為是不答。
自下第四如來重複對上初問簡法異空。若言涅槃。非三世攝虛空亦爾是義不然牒以
【現代漢語翻譯】 現代漢語譯本： 性名只是佛性的一個簡略稱謂。下面將廣泛地解釋它。首先解釋涅槃（Nirvana，寂滅）。先提出問題，然後解釋。一切煩惱、有為（Samskrta，有造作的）、生死都不是涅槃。爲了破除如來（Tathagata，佛）具有有為煩惱的觀點，所以宣說涅槃，認為涅槃是存在的。接下來解釋如來。先重複，然後解釋。一闡提（Icchantika，斷善根者）乃至辟支佛（Pratyekabuddha，緣覺）等都不是如來。爲了破除這些人不是如來的觀點，所以宣說如來，認為如來是存在的。下面解釋佛性（Buddha-dhatu，成佛的可能性）。先重複，然後解釋。墻壁、瓦石等無情之物不是佛性。爲了區分這些不是佛性，所以說佛性是存在的。佛性有兩種。一是能知性，即真識心（true consciousness）。這種真識心存在於眾生心中，而在外在事物中則不存在。所以上面說，所謂的佛性，就是指眾生。而且，在妄心（deluded mind）之處存在這種真心（true mind），沒有妄心之處就沒有真心。所以上面說，凡是有心者，都有佛性。二是所知性，即所謂有、無、非有非無等一切法門（Dharma，佛法）。這貫通內外，不只存在於內心。現在這裡所討論的，是就前者而言。一切世間沒有不是虛空的，相對於虛空來辨別空與其他法。一切世間沒有一處是沒有虛空的，知道要相對於什麼來說空是存在的呢？ 第三，迦葉（Kasyapa，佛陀的弟子）舉出四大（四大元素）與虛空相似之處，來說明空的存在。什麼是相似之處呢？如果佛宣說世間沒有一處沒有虛空，就不能相對於『無』來說空是存在的。世間所有色處都有四大，也沒有一處是沒有四大的，沒有『無』可以相對。也應該不能說四大是存在的。世間沒有沒有四大之處可以用來對比，卻仍然可以稱四大為存在。世間雖然沒有一處沒有虛空可以用來對比，為什麼就不能說空是存在的呢？迦葉的這些話，如來沒有回答。為什麼不回答呢？因為這不是一個問題。為什麼不是問題呢？世間有空的地方就沒有四大，相對於『無』來說四大是存在的。但沒有一處是沒有虛空的，知道要相對於什麼『無』來說空是存在的呢？因為這個原因，所以不回答。 從下面第四點開始，如來重複對上面的第一個問題，區分法（Dharma，佛法）與虛空的差異。如果說涅槃不是三世（過去、現在、未來）所包含的，虛空也是如此，這種說法是不對的。重複以
【English Translation】 English version: 'Nature' is merely a brief designation for Buddha-dhatu (Buddha-nature, the potential for Buddhahood). The following will explain it extensively. First, explain Nirvana (extinction). First ask a question, then explain. All afflictions, Samskrta (conditioned things), and birth and death are not Nirvana. To refute the view that the Tathagata (Buddha) has conditioned afflictions that are not Nirvana, Nirvana is proclaimed, considering Nirvana to exist. Next, explain the Tathagata. First repeat, then explain. Icchantika (those who have severed their roots of goodness) and Pratyekabuddhas (solitary Buddhas) are not Tathagatas. To refute the view that these are not Tathagatas, the Tathagata is proclaimed, considering the Tathagata to exist. Below, explain Buddha-dhatu. First repeat, then explain. Walls, tiles, and other inanimate objects are not Buddha-dhatu. To distinguish that these are not Buddha-dhatu, it is said that nature exists. There are two types of nature. First, the nature of knowing, which is true consciousness. This true consciousness exists in sentient beings, but not in external things. Therefore, it is said above that Buddha-dhatu refers to sentient beings. Moreover, this true mind exists where there is a deluded mind, and there is no true mind where there is no deluded mind. Therefore, it is said above that all who have a mind have Buddha-dhatu. Second, the nature of what is known, which is all Dharma (teachings), such as existence, non-existence, neither existence nor non-existence, etc. This permeates both internal and external, not just internal. What is being discussed here is about the former. There is nothing in all the world that is not empty space; emptiness is distinguished from other dharmas in relation to empty space. There is no place in all the world that is without empty space; knowing what to compare it to, to say that emptiness exists? Third, Kasyapa (one of Buddha's disciples) cites the similarity between the four great elements and empty space to illustrate the existence of emptiness. What is the similarity? If the Buddha proclaims that there is no place in the world without empty space, then one cannot say that emptiness exists in relation to 'non-existence'. All material places in the world have the four great elements, and there is no place without the four great elements; there is no 'non-existence' to compare it to. It should also not be said that the four great elements exist. Although there is no place in the world without the four great elements to compare it to, it can still be called the existence of the four great elements. Although there is no place in the world without empty space to compare it to, why can't it be said that emptiness exists? The Tathagata did not answer these words of Kasyapa. Why didn't he answer? Because it is not a question. Why is it not a question? Where there is empty space in the world, there are no four great elements; the four great elements exist in relation to 'non-existence'. But there is no place without empty space; knowing what 'non-existence' to compare it to, to say that emptiness exists? For this reason, he did not answer. From the fourth point below, the Tathagata repeats the first question above, distinguishing the difference between Dharma and empty space. If it is said that Nirvana is not included in the three times (past, present, future), and empty space is also like this, this statement is incorrect. Repeat with
總非。何以下釋。釋中有三。一明法異空。二虛空性下明空異法。三是故我說佛性常下總結其異。就初段中涅槃是有總明異空。下別顯之。為智所照名為可見。為心契會名為可證。具足平等法門之身及不思議變化之身故云是色。可為行者尋求趣入名為足跡。可以言論稱曰章句。體備萬德稱之為有。德狀殊分說之為相。為心攀歷故曰名緣。眾聖同趣名歸依處。離世紛動說為寂靜。體無闇障名曰光明。永絕危怖稱曰安隱。究竟所到故云彼岸。是故得名非三世攝總以結之。
自下第二明空異法。空無是法是故名無明空是無。若有離下破有顯無。先破其有卻顯其無。以諸外道計空為有故先破遣。于中合有十一複次。初一約就非色心法破空是有。次一約心破空是有。后九約色破空是有。
初中若離如是等法更有法者舉他所立。謂離向前涅般之法。應三世攝以理徴責。虛空若同是有法者重牒所立。不得非是三世所攝以理遮責。
第二約心破空有中。世人說空名無色等舉他所立。即心數者徴同心法。若同心下徴為三世。若三世下徴為四陰。是故離下結成無空。
就后九番約色破中。初破虛空體是光明。二破物住處以為虛空。三破空次第。第四破其空實等三以為虛空。五破空可作。六破無礙處以為虛空。七破
【現代漢語翻譯】 現代漢語譯本： 總非。用什麼來解釋呢？解釋中有三點。一是說明法與空的差異。二是『虛空性下』說明空與法的差異。三是『是故我說佛性常下』總結它們的差異。就第一段中，涅槃是有，總的說明了與空的差異。下面分別顯示它。被智慧所照稱為可見。被心領會稱為可證。具備具足平等法門的身體以及不可思議變化的身體，所以說是色。可以被修行者尋求進入，稱為足跡。可以用言論稱說，叫做章句。本體具備萬德，稱之為有。德行的狀態殊特分明，說之為相。為心所攀緣經歷，所以說名緣。眾聖共同趨向，名為歸依處。遠離世間的紛擾動亂，說為寂靜。本體沒有黑暗的遮蔽，名叫光明。永遠斷絕危險恐怖，稱為安隱。究竟所到達的地方，所以說彼岸。因此得名，不被三世所攝，總的用這個來總結。
從下面第二點開始說明空與法的差異。空不是法，所以名叫無，明空是無。如果存在離開...下面破除有，顯示無。先破除其有，卻顯示其無。因為各個外道認為空是有的，所以先破除遣除。其中共有十一次複次。最初一次是就非色心法破除空是有。第二次是就心破除空是有。後面九次是就色破除空是有。
最初一次中，如果離開如是等法還有其他法，這是舉出他人所立的觀點。意思是離開前面所說的涅槃之法，應該被三世所攝，用道理來責問。虛空如果和有法相同，這是重述他人所立的觀點。就不能不是被三世所攝，用道理來阻止責問。
第二次就心破除空有中。世人說空，名叫無色等，這是舉出他人所立的觀點。如果和心數相同，這是責問是否與心法相同。如果與心相同...下面責問是否為三世所攝。如果為三世所攝...下面責問是否為四陰。因此離開...下面總結成立無空。
就後面九次就色破除中。第一次破除虛空的本體是光明。第二次破除物體居住的處所是虛空。第三次破除空的次第。第四次破除空實等三者是虛空。第五次破除空可以被製造。第六次破除無礙處是虛空。第七次破除...
【English Translation】 English version: 』Zong Fei』. How to explain it below? There are three points in the explanation. First, it clarifies the difference between Dharma and emptiness (Sunyata). Second, 『Xukong Xing Xia』 clarifies the difference between emptiness and Dharma. Third, 『Shi Gu Wo Shuo Foxing Chang Xia』 summarizes their differences. In the first paragraph, Nirvana is existent, generally clarifying the difference from emptiness. Below, it shows it separately. What is illuminated by wisdom is called visible. What is comprehended by the mind is called provable. Possessing the body of fully equipped equal Dharma doors and the body of inconceivable transformations, therefore it is said to be form (Rupa). What can be sought and entered by practitioners is called footprints. What can be spoken of in words is called chapters and sentences (Zhangju). The essence possesses myriad virtues, called existent. The state of virtue is particularly distinct, said to be characteristics (Lakshana). What the mind clings to and experiences is called condition (Hetu). The common destination of all sages is called the refuge (Sarana). Being away from worldly disturbances is said to be tranquility (Shanti). The essence has no darkness or obstruction, called light (Aloka). Permanently severing danger and fear is called peace and security (Shiva). The ultimate destination is called the other shore (Parapara). Therefore, it is named as not being included in the three times (Tri-kala), and this is used to summarize it.
Starting from the second point below, it clarifies the difference between emptiness and Dharma. Emptiness is not Dharma, therefore it is called non-existence, clarifying that emptiness is non-existence. If there exists something apart from... Below, it refutes existence and reveals non-existence. First, it refutes its existence, and then reveals its non-existence. Because various heretics believe that emptiness is existent, it is first refuted and dispelled. There are eleven repetitions in total. The first time is to refute that emptiness is existent based on non-form-mind Dharma. The second time is to refute that emptiness is existent based on mind. The last nine times are to refute that emptiness is existent based on form.
In the first time, if there are other Dharmas apart from such Dharmas, this is to raise the views established by others. It means that apart from the Nirvana Dharma mentioned earlier, it should be included in the three times, and it is questioned with reason. If emptiness is the same as existent Dharma, this is to repeat the views established by others. It cannot be that it is not included in the three times, and it is prevented and questioned with reason.
The second time, in refuting the existence of emptiness based on mind. Worldly people say that emptiness is called non-form, etc., this is to raise the views established by others. If it is the same as mental numbers, this is to question whether it is the same as mental Dharma. If it is the same as mind... Below, it questions whether it is included in the three times. If it is included in the three times... Below, it questions whether it is the four aggregates (Skandha). Therefore, apart from... Below, it concludes that there is no emptiness.
In the last nine times of refuting based on form. The first time refutes that the essence of emptiness is light. The second time refutes that the place where objects reside is emptiness. The third time refutes the order of emptiness. The fourth time refutes that the three, such as the reality of emptiness, are emptiness. The fifth time refutes that emptiness can be created. The sixth time refutes that the unobstructed place is emptiness. The seventh time refutes...
虛空與物共合。八破指住處以為虛空。九破虛空為物所依。
初中外道言空是光舉他所立。若是光下徴令是色。虛空若下徴令無常。是無常下徴為三世。若三世下以是三世徴為非空。亦可說下立空為常。翻破前執虛空是常。便非三世乃至非色。云何外道說為光明。就其意解說空為常。未可專決故云亦可。
第二番中人言虛空即是住處舉他所立。若有住下徴為色法。而一切下徴為無常。三世所攝徴為三世。虛空亦下明空是常三世不攝。翻破前執常非三世即非色法雲何言處。若說處下結以顯非。
第三番中復有說空即是次第舉他所立。如去墻壁空相漸現名為次第。若是次下徴為數法。若可數下徴為三世。若三世下徴為無常。
第四番中夫虛空者不離三法舉他所立。一空二實三者空實列他所立。有人宣說無物之處是虛空界是故言空。復有人言物住之處是虛空界是以言實。有云並是故言空實。下就破之。若言空是牒舉初句。空是無常徴以顯非。何以下釋。實處無故所以無常。若言實是牒舉第二。空亦無常徴以顯非。何以下釋。若空實是牒舉第三。空亦無常徴以顯非。何以下釋。二處互無故是無常。是故已下結空為無。
第五番中如說虛空是可作法舉他所立。如說去等辨他所立。一切作下徴令無
【現代漢語翻譯】 現代漢語譯本 虛空與事物共同存在。外道認為住處就是虛空（Ākāśa，指沒有阻礙的空間）。外道又認為虛空是事物所依賴的基礎。
第一種外道認為空是光，這是引用他們的觀點。如果空是光，那麼追問光是什麼，它屬於色（Rūpa，物質）的範疇。如果虛空可以被追問，那麼它就是無常（Anitya，變化不定）。如果它是無常的，那麼它就屬於三世（過去、現在、未來）。如果它屬於三世，那麼用三世來追問它，它就不是空。也可以反過來說，如果空是常（Nitya，永恒不變），那麼就推翻了之前的觀點，即虛空是常的，那麼它就不是三世所攝，甚至不是色。外道怎麼能說它是光明呢？就他們的意思來理解，說空是常，但還不能完全確定，所以說『也可以』。
第二種人認為虛空就是住處，這是引用他們的觀點。如果住處存在，那麼追問它是什麼，它屬於色法（Rūpadharma，物質現象）。而一切住處都是無常的，屬於三世所攝，因此追問它，它屬於三世。虛空也是常的，不屬於三世所攝。反過來推翻之前的觀點，如果它是常的，那麼它就不是三世所攝，也就不是色法，怎麼能說是住處呢？如果說是住處，那麼就明確地顯示它不是虛空。
第三種人又說空就是次第（順序），這是引用他們的觀點。比如去掉墻壁，空相逐漸顯現，這叫做次第。如果空是次第，那麼追問它是什麼，它屬於數法（Saṃkhya，數字、數量）。如果可以計數，那麼追問它，它屬於三世。如果屬於三世，那麼追問它，它就是無常的。
第四種人認為虛空不離三種法，這是引用他們的觀點。一是空，二是實，三是空實並存，這是列舉他們的觀點。有人說沒有物體的地方就是虛空界（Ākāśadhātu，虛空界），所以說是空。又有人說物體存在的地方就是虛空界，所以說是實。有人說兩者都是，所以說是空實。下面就來破斥這些觀點。如果說空是，這是重複第一種觀點，空是無常的，用無常來追問它，就顯示它不是空。為什麼下面要解釋呢？因為實處不存在，所以是無常的。如果說實是，這是重複第二種觀點，空也是無常的，用無常來追問它，就顯示它不是實。為什麼下面要解釋呢？如果說空實是，這是重複第三種觀點，空也是無常的，用無常來追問它，就顯示它不是空實。為什麼下面要解釋呢？因為空和實兩個地方互相不存在，所以是無常的。因此，總結來說，空是無。
第五種人說虛空是可以造作的法，這是引用他們的觀點。比如說是去掉等等，這是辨別他們的觀點。一切造作都是無常的。
【English Translation】 English version The void (Ākāśa) exists together with things. The eight negations point to dwelling places as void. The nine negations indicate that void is what things rely on.
The first type of non-Buddhist says that void is light, quoting their established view. If it is light, then questioning what light is, it falls under the category of form (Rūpa, matter). If void can be questioned, then it is impermanent (Anitya, transient). If it is impermanent, then it belongs to the three times (past, present, future). If it belongs to the three times, then questioning it with the three times, it is not void. Conversely, if void is permanent (Nitya, eternal), then it overturns the previous view that void is permanent, so it is not encompassed by the three times, and not even form. How can non-Buddhists say it is light? Understanding it according to their intention, they say void is permanent, but it cannot be fully determined, hence the saying 'also can'.
The second type of person says that void is dwelling place, quoting their established view. If there is a dwelling place, then questioning what it is, it belongs to the form dharma (Rūpadharma, material phenomena). And all dwelling places are impermanent, encompassed by the three times, therefore questioning it, it belongs to the three times. Void is also permanent, not encompassed by the three times. Conversely overturning the previous view, if it is permanent, then it is not encompassed by the three times, and therefore not form, how can it be said to be a dwelling place? If it is said to be a dwelling place, then it clearly shows that it is not void.
The third type of person again says that void is sequence, quoting their established view. For example, removing a wall, the appearance of void gradually manifests, this is called sequence. If void is sequence, then questioning what it is, it belongs to number dharma (Saṃkhya, numbers, quantity). If it can be counted, then questioning it, it belongs to the three times. If it belongs to the three times, then questioning it, it is impermanent.
The fourth type of person believes that void is inseparable from three dharmas, quoting their established view. One is void, two is substance, and three is the coexistence of void and substance, listing their established views. Some say that the place where there is no object is the void realm (Ākāśadhātu, the realm of void), therefore it is said to be void. Others say that the place where objects exist is the void realm, therefore it is said to be substance. Some say both are, therefore it is said to be void and substance. Below, these views are refuted. If it is said that void is, this is repeating the first view, void is impermanent, questioning it with impermanence, it shows that it is not void. Why is it explained below? Because the place of substance does not exist, therefore it is impermanent. If it is said that substance is, this is repeating the second view, void is also impermanent, questioning it with impermanence, it shows that it is not substance. Why is it explained below? If it is said that void and substance are, this is repeating the third view, void is also impermanent, questioning it with impermanence, it shows that it is not void and substance. Why is it explained below? Because the two places of void and substance do not exist mutually, therefore it is impermanent. Therefore, in conclusion, void is non-existence.
The fifth type of person says that void is a dharma that can be created, quoting their established view. For example, saying removing etc., this is distinguishing their views. All creations are impermanent.
常。于中初法次喻后合。
第六番中世說法中無掛礙處名為虛空舉他所立。於一法所為具為分進退徴定。下對破之。若具處有餘處則無破其具邊。若分有下破其分邊。若分可數是一過也。可數無常是二過也。
第七番中先舉他說總非不然。說空無礙與有共合是一門也。復言在物如器中果是二門也。此二皆非故曰不然。何以故下釋以顯非。先破初門。若言併合即有三種徴定所立異等列名。空靜物動兩聚一處名異業合。如鳥集樹類以顯之。鳥喻物業。樹喻空業。空物俱動兩聚一處名共業合。如羊相觸類以顯之。物前空縮物退空進故說如似兩羊相觸。有說此物先與空合彼物亦先與空共合。兩合同聚已合共合。是義云何。如樹先與虛空共合。鳥復先與虛空共合。鳥來上樹則得名為已合共合如是一切。如二雙指合在一處類以顯之。下就破遣。若異業合牒舉初門。則有二分定其二業。初業空業列其二名。下就破之。于中有二。一以合破常。二若言虛空是常已下約常破合。前中初言若空合物空即無常是一破也。同物無常方名為合不同無常不名合故。若物合空物即不遍如其不遍是亦無常是二破也。此義云何。物業不遍將不遍物與空共合。空隨有物亦應不遍。以不遍故空應無常。
就下約常破合之中。若言空常與動物
合是義不然舉以總非。何以故下釋以顯非。若空是常物亦應常明物有其同空之過。物若無常空亦無常明空有其同物之過。若言虛空亦常無常遮其並立。前人被徴喜立兩義故舉以非。虛空一法雲何是常。複名無常以有此過是故不得說空合物。
次破第二共業相合。先牒總非。何以故下釋以顯非。虛空名遍直立道理。若與業下徴有齊空令有亦遍。若是遍下徴令齊遍。若一切下徴令齊合。不應說下責其分合。
下破第三已合共合。先牒總非。何以故下釋以顯非。于中初法次喻后合。法中先無後方合者明其共合無常所以。先無後有是無常者正明共合有無常過。是故已下結破共合。喻合可知。此初門竟。
次破第二空住物中先牒直非。何以故下釋以顯非。于中先就無器時破。如是虛空先無器時住在何處責其住處。若有住下明有住處虛空即多。彼空住處先有虛空如有器中所盛虛空在彼住是以言多。如其多下以多破常。有多有少云何名常。云何言遍以多破遍。此處遍多何得言遍。下復就其有器時破。若使虛空離空有住舉其處破。器中之空未有器時余空處住。器起之時捨本空處來器中住。是故名為離空有住。有物亦應離虛空住將有類破。世間有物先依空住。余物起時亦應舍空餘有中住。世間有物無有能得離虛空住。
【現代漢語翻譯】 現代漢語譯本： 不應該說虛空與事物相合，因為這樣說是不合理的，以下將解釋為何不合理。如果說虛空是常住不變的，那麼事物也應該常明不變，這樣就犯了事物與虛空相同的過失。如果事物是無常變化的，那麼虛空也應該是無常變化的，這樣就犯了虛空與事物相同的過失。如果說虛空既是常住的又是無常的，那就自相矛盾了。之前的人喜歡同時堅持兩種對立的觀點，所以要駁斥這種說法。虛空只是一種法（dharma，宇宙間一切事物和現象），怎麼能既說是常住的，又說是無常的呢？因為有這樣的過失，所以不能說虛空與事物相合。
接下來駁斥第二種觀點，即共業相合。首先總的否定這種觀點，以下將解釋為何否定。虛空被稱為普遍存在，這是直接的道理。如果說虛空與業（karma，行為）相合，那麼就要求業也像虛空一樣普遍存在。如果業是普遍存在的，那麼就要求業也像虛空一樣無處不在。如果一切事物都與業相合，那麼就要求一切事物都像虛空一樣無處不在。不應該說虛空與業可以分割或合併。
接下來駁斥第三種觀點，即已合共合。首先總的否定這種觀點，以下將解釋為何否定。其中先說法，再用比喻，最後進行總結。法中，先沒有而後才有的事物，說明了共合是無常的。先沒有而後有，這本身就說明了共合具有無常的過失。因此，總結來說，駁斥了共合的觀點。比喻的含義是顯而易見的。這是第一個門類的討論。
接下來駁斥第二種觀點，即虛空住在事物之中。首先直接否定這種觀點，以下將解釋為何否定。其中先從沒有容器的時候進行駁斥。如果虛空在沒有容器的時候，住在哪裡呢？這是在追問虛空的住處。如果說有住處，那就說明虛空有很多個。因為虛空的住處本身就應該有虛空存在，就像容器中盛放的虛空一樣，所以說虛空有很多個。如果虛空有很多個，那麼怎麼能說是常住不變的呢？怎麼能說是普遍存在的呢？因為此處有很多虛空，怎麼能說是普遍存在的呢？接下來從有容器的時候進行駁斥。如果虛空離開虛空而住在事物之中，那麼就應該追問虛空所住之處。容器中的虛空在沒有容器的時候，住在其他虛空之處。當容器產生的時候，就應該捨棄原來的虛空之處，來到容器中居住。所以說這是離開虛空而住在事物之中。事物也應該離開虛空而居住在其他事物之中，這是用類比的方法進行駁斥。世間的事物先是依靠虛空而存在。當其他事物產生的時候，也應該捨棄虛空而居住在其他事物之中。但是世間的事物沒有能夠離開虛空而存在的。
【English Translation】 English version: It should not be said that emptiness (śūnyatā) combines with things, because it is unreasonable to say so. The following will explain why it is unreasonable. If emptiness is permanent (nitya), then things should also be permanently bright. This would commit the fault of things being the same as emptiness. If things are impermanent (anitya), then emptiness should also be impermanent. This would commit the fault of emptiness being the same as things. If it is said that emptiness is both permanent and impermanent, then it is self-contradictory. The previous people liked to insist on two opposing views at the same time, so this statement is refuted. Emptiness is only one dharma (law, principle, phenomenon), how can it be said to be both permanent and impermanent? Because there is such a fault, it cannot be said that emptiness combines with things.
Next, the second view, that of combined karma (karma, action) is refuted. First, this view is generally denied. The following will explain why it is denied. Emptiness is called pervasive, which is a straightforward principle. If it is said that emptiness combines with karma, then karma is required to be as pervasive as emptiness. If karma is pervasive, then it is required to be everywhere like emptiness. If all things combine with karma, then all things are required to be everywhere like emptiness. It should not be said that emptiness and karma can be divided or merged.
Next, the third view, that of already combined combination, is refuted. First, this view is generally denied. The following will explain why it is denied. Among them, first the dharma is discussed, then a metaphor is used, and finally a conclusion is drawn. In the dharma, things that first do not exist and then exist indicate that combined combination is impermanent. First not existing and then existing itself indicates that combined combination has the fault of impermanence. Therefore, in conclusion, the view of combined combination is refuted. The meaning of the metaphor is obvious. This is the discussion of the first category.
Next, the second view, that emptiness dwells within things, is refuted. First, this view is directly denied. The following will explain why it is denied. Among them, the refutation begins with the time when there is no container. If emptiness dwells somewhere when there is no container, where does it dwell? This is questioning the dwelling place of emptiness. If it is said that there is a dwelling place, then it means that there are many emptinesses. Because the dwelling place of emptiness itself should have emptiness, just like the emptiness contained in a container, so it is said that there are many emptinesses. If there are many emptinesses, then how can it be said to be permanent? How can it be said to be pervasive? Because there are many emptinesses here, how can it be said to be pervasive? Next, the refutation proceeds from the time when there is a container. If emptiness leaves emptiness and dwells within things, then the place where emptiness dwells should be questioned. The emptiness in the container dwells in other emptiness places when there is no container. When the container arises, it should abandon the original emptiness place and come to dwell in the container. Therefore, it is said that it leaves emptiness and dwells within things. Things should also leave emptiness and dwell in other things. This is a refutation using analogy. Things in the world first rely on emptiness to exist. When other things arise, they should also abandon emptiness and dwell in other things. But there is nothing in the world that can exist without emptiness.
虛空亦爾。云何而得捨本空處來有中住。是故當知無有虛空結空為無。
下第八番破指住處以為虛空。與前第二物住之處名為虛空大況相似。破法不同故須更論。若有說言指住之處名為虛空舉他所立。當知已下徴令無常。何以下釋。于中初明指住之處名為空故隨指有方。一切常下明有方所必是無常。于中先明常法無方。以有方下明有方故必是無常。若無常下明是無常不離五陰。要離已下明非五陰是無非有。
下第九番破彼虛空為物所依。于中有三。第一泛明依他住法悉是無常。舉此為顯所依之法是無常矣。二譬如下舉本顯末。明其所依是無常故能依無常。于中四對。一草木依地。二地依於水。三水依于風。四風依虛空。為顯第四舉余類之。一一對中皆初明其末來依本。后就本中辨明無常類顯于末。是中宣說虛空無常令風無常從他意說非佛自義。論佛自義虛空無法不為物依。三若無常下以空無常破常破遍。此乃反難非顯正義。若論正義空是常遍則非無常。非無常故非物所依。
上來合有十一複次破空是有。虛空無故非過去下顯空是無。先法后喻。
前第一段明法異空。次第二段彰空異法。下總結異。法異空故我說佛性常非三世。空異法故無非三世。
斷三世因名斷善來明佛能知佛性五陰
化生信解。
自下第二明佛能知法相五陰化起治行。于中粗二。一知染陰。二知凈陰。細分有四。一知染果謂凡五陰。二知染因謂業煩惱。三知凈果謂佛五陰。四知凈因所謂聖道。具知此相名知諸陰。文中有三。一知常無常二種果陰。二迦葉白雲何色從煩惱生下辨因顯果。三迦葉白如佛所說三漏已下廣論其因。前中初明生死五陰。迦葉白佛智者即是菩薩已下明佛五陰。
初中有四。第一如來略明自己不與世諍。二何以下顯不諍相。說有說無皆同智者故曰不諍。三迦葉言下顯向初段不諍所由。先問后辨。辨中初舉次列十名。此十與前師子吼中修十相似。信戒近友正與前同。內善思惟前名寂靜。精進正念亦與前同。是中智慧前為第十此為第七。正語樂法亦與前同。憐愍眾生前名惠施。如是下結。四迦葉白下顯前第二說有說無先。問后辨。文顯可知。自下第三明佛五陰。先問后答。問中初先定其智者。即是菩薩一切聖人。下就設難。難有四句。一責佛不同世智說有。世智說陰有其無常苦空無我。如來云何不同其說乃說佛身常恒無變。二責佛不同世智說無。世智說陰無常樂等如來云何說言是有。三責佛不與世諍之言。作如是說云何不諍。四責佛遠離顛倒之言。于中四句。一以理明佛遠離三倒。二列三名。三應說下
【現代漢語翻譯】 化生信解（由化生而產生的信心和理解）。
自下第二段闡明佛陀能夠了解法相五陰（色、受、想、行、識五種構成要素）的生起和執行規律。其中大致分為兩部分：一是瞭解染污的五陰，二是瞭解清凈的五陰。細分則有四點：一是瞭解染污的果報，即凡夫的五陰；二是瞭解染污的因，即業和煩惱；三是瞭解清凈的果報，即佛的五陰；四是瞭解清凈的因，即聖道。完全瞭解這些法相，就叫做了解諸陰。這段經文包含三部分：一是瞭解常與無常兩種果陰；二是迦葉（Kasyapa，佛陀的弟子）請教『云何色從煩惱生』（為什麼色蘊從煩惱產生）以下的內容，辨析因以彰顯果；三是迦葉請教『如佛所說三漏已下』（如佛所說的三種煩惱）以下的內容，廣泛討論其因。在前一部分中，首先闡明生死五陰。『迦葉白佛智者即是菩薩』（迦葉對佛說，智者就是菩薩）以下的內容，闡明佛的五陰。
初段包含四部分：第一，如來（Tathagata，佛陀的稱號）簡略地說明自己不與世俗爭論。第二，『何以』（為什麼）以下的內容，彰顯不爭論的相狀。說有說無都與智者相同，所以說不爭論。第三，迦葉的言論以下，彰顯第一段不爭論的原因。先提問，后辨析。辨析中，先舉出，再列出十個名稱。這十個名稱與前面《師子吼經》中修習的十法相似。信、戒、近友、正與前面相同。『內善思惟』（內心善於思考）在前面叫做寂靜。精進、正念也與前面相同。其中，智慧在前面是第十個，在這裡是第七個。正語、樂法也與前面相同。『憐愍眾生』（憐憫眾生）在前面叫做惠施。『如是』（像這樣）以下是總結。第四，迦葉的提問以下，彰顯前面第二部分說有說無。先提問，后辨析。文義顯明易懂。自下第三段闡明佛的五陰。先提問，后回答。提問中，首先確定智者就是菩薩和一切聖人。以下就此提出疑問。疑問有四句：一是責問佛陀與世俗的智慧不同，世俗的智慧認為五陰是無常、苦、空、無我的，如來為什麼不同意這種說法，反而說佛身是常恒不變的？二是責問佛陀與世俗的智慧不同，世俗的智慧認為五陰沒有常樂等，如來為什麼說五陰是有常樂等的？三是責問佛陀不與世俗爭論的說法，既然這樣說，為什麼又說不爭論呢？四是責問佛陀遠離顛倒的說法。其中包含四句：一是用道理說明佛陀遠離三種顛倒；二是列出三種名稱；三是『應說下』（應該說以下）
【English Translation】 Transformation and Faith Understanding.
From the second section onwards, it elucidates that the Buddha is capable of understanding the arising and functioning of the Dharmic characteristics of the Five Skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness). Broadly, it is divided into two parts: first, understanding the defiled Skandhas; second, understanding the pure Skandhas. In detail, there are four aspects: first, understanding the defiled result, which is the Five Skandhas of ordinary beings; second, understanding the defiled cause, which is karma and afflictions; third, understanding the pure result, which is the Five Skandhas of the Buddha; fourth, understanding the pure cause, which is the Noble Path. Fully understanding these characteristics is called understanding all Skandhas. This passage contains three parts: first, understanding the two types of resultant Skandhas, constant and impermanent; second, Kasyapa's (Kasyapa, Buddha's disciple) inquiry 'Why does form arise from afflictions?' and the following content, analyzing the cause to reveal the result; third, Kasyapa's inquiry 'As the Buddha said, from the three outflows onwards' and the following content, extensively discussing the cause. In the previous part, it first elucidates the Five Skandhas of birth and death. 'Kasyapa said to the Buddha, the wise one is the Bodhisattva' and the following content, elucidates the Buddha's Five Skandhas.
The initial section contains four parts: first, the Tathagata (Tathagata, title of the Buddha) briefly explains that he does not contend with the world. Second, 'Why' and the following content, manifests the aspect of non-contention. Saying 'exists' or 'does not exist' is the same as the wise, therefore it is said to be non-contention. Third, Kasyapa's words and the following, manifest the reason for the non-contention in the first section. First ask, then analyze. In the analysis, first list, then enumerate ten names. These ten names are similar to the ten practices in the previous 'Lion's Roar Sutra'. Faith, precepts, close friends, and righteousness are the same as before. 'Internal good contemplation' was previously called tranquility. Diligence and right mindfulness are also the same as before. Among them, wisdom was the tenth previously, but here it is the seventh. Right speech and delight in the Dharma are also the same as before. 'Compassion for sentient beings' was previously called generosity. 'Thus' and the following is a conclusion. Fourth, Kasyapa's question and the following, manifest the previous second part, saying 'exists' or 'does not exist'. First ask, then analyze. The meaning of the text is clear and easy to understand. From the third section onwards, it elucidates the Buddha's Five Skandhas. First ask, then answer. In the question, first determine that the wise one is the Bodhisattva and all the sages. The following raises questions about this. There are four sentences in the question: first, questioning why the Buddha differs from worldly wisdom, which considers the Five Skandhas to be impermanent, suffering, empty, and without self, why does the Tathagata disagree with this view and instead say that the Buddha's body is constant and unchanging? Second, questioning why the Buddha differs from worldly wisdom, which considers the Five Skandhas to lack permanence, bliss, etc., why does the Tathagata say that the Five Skandhas possess permanence, bliss, etc.? Third, questioning the Buddha's statement of not contending with the world, if that is the case, why say 'non-contention'? Fourth, questioning the Buddha's statement of being free from delusion. It contains four sentences: first, using reason to explain that the Buddha is free from the three inversions; second, listing the three names; third, 'Should say below'
明佛離倒應說佛色是無常等。四今乃下以佛說常徴破離倒。下佛答中初明凡色從煩惱生彰其智者說有無常苦空所以。后明佛色遠煩惱成彰已宣說常恒所由。
上來明果。自下第二辨因顯果。于中有四。一明凡佛二種陰因。二明得果。三結法屬人。四結答上問。前中先明凡夫陰因。初問起發。云何為色從煩惱生且問色陰。余類可知。下佛為辨。煩惱有三總以標舉。欲有無明列其三名。
智者應下明佛陰因。于中有五。一直觀漏因。二明須觀因。三觀漏果。四觀漏輕重。五修道斷漏。初中有四。一觀漏過。二教生厭想。三教修斷意。四因修能。初中復四。一略觀漏過。智者應觀三漏過患。二所以下略明觀益。知罪過已能遠離故。初問后辨。辨中先法后喻可知。三如人將下對向初段重顯漏過。先喻后合。喻中如人喻彼三漏。漏盲喻凡夫。盲無慧目惑起牽之至生死處名為將盲至棘林中。惑性無常起已謝往名舍之還。亦可此惑性成在心暫起牽人還入性中名舍之還。凡無慧目處苦難脫故言盲人於後難出。假設得脫眾苦備經故言設出身體壞盡。下合顯過。凡合盲人。不見漏過合其盲也則隨順行合前被將至棘林中。四如其見下對前第二明知利益。見則遠離知過報微略明知益。有四人下廣顯知益。于中初先泛舉四人。次列四
【現代漢語翻譯】 明佛離倒應說佛色是無常等。四今乃下以佛說常徴破離倒。下佛答中初明凡色從煩惱生彰其智者說有無常苦空所以。后明佛色遠煩惱成彰已宣說常恒所由。
上來明果。自下第二辨因顯果。于中有四。一明凡佛二種陰因。二明得果。三結法屬人。四結答上問。前中先明凡夫陰因。初問起發。云何為色從煩惱生且問色陰。余類可知。下佛為辨。煩惱有三總以標舉。欲有無明列其三名。
智者應下明佛陰因。于中有五。一直觀漏因。二明須觀因。三觀漏果。四觀漏輕重。五修道斷漏。初中有四。一觀漏過。二教生厭想。三教修斷意。四因修能。初中復四。一略觀漏過。智者應觀三漏過患。二所以下略明觀益。知罪過已能遠離故。初問后辨。辨中先法后喻可知。三如人將下對向初段重顯漏過。先喻后合。喻中如人喻彼三漏。漏盲喻凡夫。盲無慧目惑起牽之至生死處名為將盲至棘林中。惑性無常起已謝往名舍之還。亦可此惑性成在心暫起牽人還入性中名舍之還。凡無慧目處苦難脫故言盲人於後難出。假設得脫眾苦備經故言設出身體壞盡。下合顯過。凡合盲人。不見漏過合其盲也則隨順行合前被將至棘林中。四如其見下對前第二明知利益。見則遠離知過報微略明知益。有四人下廣顯知益。于中初先泛舉四人。次列四 現代漢語譯本： 之前已經闡明了結果。從現在開始，第二部分辨析原因以彰顯結果。這部分包含四個方面：一是闡明凡夫和佛陀兩種五陰（panchakkhandha）的原因；二是闡明獲得的結果；三是總結佛法歸屬於人；四是總結並回答之前提出的問題。在第一部分中，首先闡明凡夫的五陰之因。首先提出問題以啓發思考：『什麼是色陰（rūpakkhandha）從煩惱（kilesa）而生？』這裡只問了色陰，其他四陰可以類推得知。接下來佛陀進行辨析，煩惱有三種，首先總括性地提出，即欲漏（kāma-āsava）、有漏（bhava-āsava）和無明漏（avijjā-āsava），列出這三種煩惱的名稱。
『智者應下』闡明佛陀的五陰之因。這部分包含五個方面：一是直接觀察諸漏（āsava）之因；二是闡明必須觀察的原因；三是觀察諸漏的結果；四是觀察諸漏的輕重；五是修道以斷除諸漏。第一部分包含四個方面：一是觀察諸漏的過患；二是教導產生厭離的想法；三是教導修習斷除的意念；四是因修習而能夠斷除。在第一部分中又包含四個方面：一是簡略地觀察諸漏的過患。智者應當觀察三種漏的過患。二是『所以下』簡略地闡明觀察的益處，因為知道罪過之後就能夠遠離。先提出問題，然後進行辨析。在辨析中，先闡述佛法，然後用比喻來說明，這很容易理解。三是『如人將下』針對前面的第一段，再次闡明諸漏的過患。先是比喻，然後是結合。在比喻中，『如人』比喻那三種漏，『漏盲』比喻凡夫。『盲』是沒有智慧的眼睛，被迷惑牽引到生死之處，這叫做『將盲至棘林中』。迷惑的性質是無常的，生起之後就會消逝，這叫做『舍之還』。也可以說，這種迷惑的性質存在於心中，暫時生起牽引人再次進入這種性質之中，這叫做『舍之還』。凡夫沒有智慧的眼睛，處於痛苦之中難以解脫，所以說『盲人於後難出』。假設能夠脫離，也要經歷各種痛苦，所以說『設出身體壞盡』。下面結合實際來闡明過患。凡夫對應盲人，看不見諸漏的過患對應『合其盲也』，於是隨順而行對應前面所說的『被將至棘林中』。四是『如其見下』針對前面第二點，闡明知道過患的利益。看見就能遠離，知道過患的報應輕微，簡略地闡明知道的益處。『有四人下』廣泛地闡明知道的益處。在這部分中，首先泛泛地舉出四種人，然後列出四種人。
【English Translation】 Clearly, the Buddha refuted the inverted views by stating that the Buddha's form is impermanent, etc. Now, the fourth point uses the Buddha's statement of permanence to challenge and refute the inverted views. In the following Buddha's response, it is first clarified that the form of ordinary beings arises from afflictions (kilesa), highlighting why the wise speak of impermanence, suffering, and emptiness. Then, it is clarified that the Buddha's form is far from afflictions, revealing the reasons for declaring permanence and constancy.
The above clarifies the result. From here onwards, the second part distinguishes the causes to reveal the result. This part contains four aspects: first, clarifying the causes of the five aggregates (pañcakkhandha) of both ordinary beings and Buddhas; second, clarifying the obtained result; third, concluding that the Dharma belongs to people; and fourth, concluding and answering the previous question. In the first part, the causes of the five aggregates of ordinary beings are clarified first. The question is raised to inspire thought: 'How does the form aggregate (rūpakkhandha) arise from afflictions (kilesa)?' Only the form aggregate is asked about here, and the other four aggregates can be inferred by analogy. Next, the Buddha distinguishes, stating that there are three types of afflictions, first generally mentioning them, namely the sensuality-attachment (kāma-āsava), the becoming-attachment (bhava-āsava), and the ignorance-attachment (avijjā-āsava), listing the names of these three afflictions.
'The wise should...' below clarifies the causes of the Buddha's five aggregates. This part contains five aspects: first, directly observing the causes of the outflows (āsava); second, clarifying the reasons why it is necessary to observe; third, observing the results of the outflows; fourth, observing the lightness and heaviness of the outflows; and fifth, cultivating the path to eliminate the outflows. The first part contains four aspects: first, observing the faults of the outflows; second, teaching to generate thoughts of revulsion; third, teaching to cultivate the intention to eliminate; and fourth, being able to eliminate through cultivation. In the first part, there are again four aspects: first, briefly observing the faults of the outflows. The wise should observe the faults of the three outflows. Second, 'Therefore...' below briefly clarifies the benefits of observation, because knowing the faults allows one to stay away. First, the question is raised, and then the distinction is made. In the distinction, the Dharma is explained first, and then an analogy is used to illustrate, which is easy to understand. Third, 'Like a person...' below, in response to the first section, reiterates the faults of the outflows. First is the analogy, then the combination. In the analogy, 'like a person' is analogous to those three outflows, 'outflow-blind' is analogous to ordinary beings. 'Blind' is without the eye of wisdom, being misled and dragged to the place of birth and death, which is called 'leading the blind into a thorny forest'. The nature of delusion is impermanent, arising and then disappearing, which is called 'leaving it behind'. It can also be said that this nature of delusion exists in the mind, temporarily arising and dragging people back into this nature, which is called 'leaving it behind'. Ordinary beings do not have the eye of wisdom, and are in a difficult situation to escape from suffering, so it is said 'the blind person is difficult to get out later'. Assuming they can escape, they must experience all kinds of suffering, so it is said 'if they get out, their bodies will be destroyed'. Below, combine the actual to clarify the faults. Ordinary beings correspond to the blind person, not seeing the faults of the outflows corresponds to 'combining their blindness', so following along corresponds to the previous saying 'being led into a thorny forest'. Fourth, 'As they see...' in response to the second point above, clarifies the benefits of knowing the faults. Seeing allows one to stay away, knowing the retribution of faults is slight, briefly clarifying the benefits of knowing. 'There are four people...' widely clarifies the benefits of knowing. In this part, first generally listing four types of people, and then listing the four types.
名。若人能下約就此四明知利益。能觀煩惱作受但輕對一二三以勸觀過。自下第二教生厭想。智人作念我應遠離已起過中生心欲離。又復已下未起過中制意不作。何以下釋。
自下第三教修斷意。句別有四。一念修有益。我若修道當因是力破壞諸苦。二是人觀下由前思念令惑輕薄。三既見下由惑輕薄心生歡喜。四復作念下知道力大決意修習。自下第四因修得離。初離煩惱。后明離苦。
上來第一直觀漏因。是故我于經中說等舉昔所說明須觀因。是前觀漏有利益故我說應當觀漏及因。何以下釋。于中無明下觀之失。先問后辨。后明觀益。先問后辨。辨中初法次喻后合。
自下第三次觀漏果。于中初先結前生后。知從善下正觀漏果。觀果報下明觀利益。
自下第四觀漏輕重。于中初先結前生后。觀輕重已先離重下隨知漸斷。智者若知煩惱因下是第五段修道斷漏。于中初法次喻后合。
上來廣辨凡佛陰因。
自下第二明因得果。初言若人能知煩惱煩惱因等明向後段佛因得果乘言便故。若不能下明上初段凡因得果。
自下第三結法屬人。初知煩惱煩惱因等結前無漏得果屬佛。先結屬佛。后就明常。不知惱下結上有漏得果屬凡。先結屬凡。后就其人明陰無常。
自下第四結答
【現代漢語翻譯】 現代漢語譯本 名。如果有人能夠稍微瞭解這四點，就能明白其中的利益。能夠觀察煩惱，將其視為一種感受，但要輕視它，用一二三等方法勸導自己觀察過失。下面第二部分教導生起厭惡的想法。有智慧的人這樣想：我應當遠離已經生起的過失，心中生起想要遠離的念頭。再下面是對於尚未生起的過失，用意志控制自己不去造作。下面是解釋。
下面第三部分教導修習斷除煩惱的意念。每句話分別有四層含義。一是念頭修習是有益的。我如果修習佛道，應當憑藉這種力量摧毀各種痛苦。二是觀察，因為之前的思念使得迷惑變得輕微。三是已經看到，因為迷惑輕微，心中生起歡喜。四是再次這樣想，知道佛法的力量強大，決心修習。下面第四部分是因為修習而獲得解脫。首先是脫離煩惱，然後說明脫離痛苦。
上面第一部分直接觀察煩惱的根源。因此我在經中說等等，舉出過去所說的內容，說明必須觀察煩惱的根源。這是因為之前觀察煩惱的根源是有利益的，所以我說應當觀察煩惱及其根源。下面是解釋。其中無明等等是觀察的缺失。先提問后辨析。後面說明觀察的益處。先提問后辨析。辨析中先說法，再用比喻，最後總結。
下面第三部分依次觀察煩惱的果報。其中首先總結前面，引出後面。知道從善等等是正確地觀察煩惱的果報。觀察果報等等是說明觀察的利益。
下面第四部分觀察煩惱的輕重。其中首先總結前面，引出後面。觀察輕重之後，首先脫離重的煩惱，然後隨著瞭解逐漸斷除。智者如果知道煩惱的因等等，這是第五段修道斷除煩惱。其中先說法，再用比喻，最後總結。
上面廣泛地辨析了凡夫和佛的五陰之因。
下面第二部分說明因獲得果報。開始說如果有人能夠知道煩惱、煩惱的因等等，說明後面一段佛的因獲得果報，因為乘坐佛法方便的緣故。如果不能等等，說明上面第一段凡夫的因獲得果報。
下面第三部分總結佛法歸屬於人。開始說知道煩惱、煩惱的因等等，總結前面無漏獲得果報歸屬於佛。先總結歸屬於佛，然後就此說明常。不知道煩惱等等，總結上面有漏獲得果報歸屬於凡夫。先總結歸屬於凡夫，然後就這些人說明五陰無常。
下面第四部分是總結回答。
【English Translation】 English version 'Name'. If a person can understand these four points even slightly, they can understand the benefits within them. If one can observe afflictions (煩惱, fánnǎo), treating them as a feeling, but lightly regard them, using methods like one, two, three to encourage oneself to observe faults. The second part below teaches to generate a sense of revulsion. A wise person thinks like this: I should stay away from faults that have already arisen, generating the desire to leave them in my mind. Further below, regarding faults that have not yet arisen, use willpower to control oneself from creating them. Below is the explanation.
The third part below teaches to cultivate the intention to cut off afflictions. Each sentence has four layers of meaning. First, the thought of cultivation is beneficial. If I cultivate the Buddha's path, I should use this power to destroy all suffering. Second, observe, because previous thoughts have made delusion slight. Third, having already seen, because delusion is slight, joy arises in the heart. Fourth, think like this again, knowing that the power of the Dharma is great, resolve to cultivate. The fourth part below is because of cultivation to obtain liberation. First is to escape from afflictions, then explain escaping from suffering.
The first part above directly observes the source of outflows (漏因, lòuyīn). Therefore, I say in the sutra, etc., citing what was said in the past, explaining that one must observe the source of outflows. This is because previously observing the source of outflows is beneficial, so I say one should observe outflows and their source. Below is the explanation. Among them, ignorance (無明, wúmíng), etc., is the loss of observation. First ask, then analyze. Later explain the benefits of observation. First ask, then analyze. In the analysis, first explain the Dharma, then use a metaphor, and finally summarize.
The third part below sequentially observes the consequences of outflows. Among them, first summarize the previous, leading to the next. Knowing from goodness, etc., is correctly observing the consequences of outflows. Observing the consequences, etc., is explaining the benefits of observation.
The fourth part below observes the lightness and heaviness of outflows. Among them, first summarize the previous, leading to the next. After observing the lightness and heaviness, first escape from the heavy afflictions, then gradually cut them off as you understand. If a wise person knows the cause of afflictions, etc., this is the fifth section of cultivating the path to cut off outflows. Among them, first explain the Dharma, then use a metaphor, and finally summarize.
The above extensively analyzes the causes of the five aggregates (五陰, wǔyīn) of ordinary people and Buddhas.
The second part below explains that the cause obtains the result. It begins by saying that if a person can know afflictions, the cause of afflictions, etc., explaining that the later section is the Buddha's cause obtaining the result, because of riding the convenience of the Buddha's Dharma. If one cannot, etc., it explains that the first section above is the ordinary person's cause obtaining the result.
The third part below summarizes the Dharma belonging to people. It begins by saying knowing afflictions, the cause of afflictions, etc., summarizing that the previous non-outflow obtains the result belonging to the Buddha. First summarize belonging to the Buddha, then explain permanence based on this. Not knowing afflictions, etc., summarizes that the above outflow obtains the result belonging to ordinary people. First summarize belonging to ordinary people, then explain the impermanence of the five aggregates based on these people.
The fourth part below is the concluding answer.
上問。迦葉向前責佛所說不同智者。並責如來不名不諍。佛今答之。先定智者謂佛菩薩。一切聖也下約之答問。菩薩諸佛說是二義我亦如是明已所說同諸智者。謂說上來凡夫五陰從煩惱生是無常苦。諸佛五陰不從惱生是常樂我名為二義。是故我說不與世諍。結成已說不與物諍。
上來第二辨因得果。自下第三廣辨其因。于中偏明無漏之因有漏不說。文別有五。一修道斷漏。二迦葉白雲何名為清凈行下辨出道體。三有漏法亦復能作無漏因下彰道分齊。四若有知根知因已下明攝道法。五迦葉言畢竟即是涅槃已下明趣道儀。亦名修習趣道方便。前中初先斷除煩惱。次明斷業。后明斷苦。斷煩惱中初斷漏體。觀受知是漏近因下斷漏因緣。前中有四。一觀漏體。二觀漏因。三觀漏果。四修道斷漏。觀漏體中迦葉初問。云何名欲乃至無明。下佛答之。先解欲漏。初言內覺因外緣等正解欲漏。是故我下引說證成。次辨有漏。初先正辨。后簡欲過。下解無明文別有三。一當相正解。二無明即是一切本下彰無明過能為惑本。三迦葉白下於前義中有難解者問答重顯。前中初言不能了知我及我處不別內外正辨其相。我及我所泛解有四。一神主為我諸陰為所。不知此無名曰無明。二假人名我假法為所。不知此無名為無明。三內法名我外法
【現代漢語翻譯】 現代漢語譯本： 上面是迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）的提問。迦葉先前指責佛陀所說與智者不同，並指責如來（Tathagata，佛陀的稱號之一，意為『如實而來者』）不被稱為『不諍』。佛陀現在回答他。首先確定『智者』指的是佛菩薩（Bodhisattva，指立志成佛的修行者）。下面是根據提問來回答。菩薩和諸佛所說的這兩種意義，我也是這樣闡明的，表明我所說的與諸位智者相同。也就是說，所說的凡夫的五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）是從煩惱產生的，是無常和痛苦的。諸佛的五陰不是從煩惱產生的，是常、樂、我。我稱之為兩種意義。因此我說不與世人爭辯。總結來說，我已經說了不與外物爭辯。
上面第二部分辨別了因和果。從下面開始，第三部分廣泛辨別其因。其中偏重闡明無漏（Anasrava，指沒有煩惱染污的清凈狀態）之因，沒有說有漏（Sasrava，指有煩惱染污的狀態）。文章分為五個部分。一是修道斷漏。二是迦葉問『什麼叫做清凈行』，下面辨別道體。三是『有漏法也能作為無漏因』，下面彰顯道的分際。四是『如果有人知道根和因』，下面闡明攝取道法。五是『迦葉說，畢竟就是涅槃』，下面闡明趨向道的儀軌，也叫做修習趨向道的方便。在第一部分中，首先斷除煩惱，其次闡明斷除業，最後闡明斷除苦。在斷除煩惱中，首先斷除漏的本體，『觀察感受，知道是漏的近因』，下面斷除漏的因緣。在第一部分中，有四個方面：一是觀察漏的本體，二是觀察漏的因，三是觀察漏的果，四是修道斷漏。在觀察漏的本體中，迦葉首先提問：『什麼叫做欲（Kama，指對感官享樂的渴求）乃至無明（Avidya，指對事物真相的無知）？』下面佛陀回答他。首先解釋欲漏。首先說『內在的覺受，因為外在的因緣』，正確地解釋了欲漏。『因此我說』，下面引用經文來證明。其次辨別有漏。首先正確地辨別，然後簡要說明欲的過患。下面解釋無明，文章分為三個部分。一是當相正確地解釋，二是『無明是一切的根本』，下面彰顯無明的過患，能成為迷惑的根本。三是『迦葉說』，下面對於前面意義中有難以理解的地方，通過問答來重新闡明。在第一部分中，首先說『不能瞭解我和我處，不區分內外』，正確地辨別了無明的相狀。『我和我所』泛泛地解釋有四種：一是神我為主，諸陰為我所，不知道這個沒有，叫做無明。二是假人名為我，假法為我所，不知道這個沒有，叫做無明。三是內法名為我，外法名為我所。
【English Translation】 English version: Above is Kasyapa's (one of the Buddha's ten principal disciples, known for his ascetic practices) question. Kasyapa previously criticized the Buddha for speaking differently from the wise, and criticized the Tathagata (one of the Buddha's titles, meaning 'one who comes truthfully') for not being called 'non-contentious.' The Buddha now answers him. First, it is determined that 'the wise' refers to Buddhas and Bodhisattvas (those who aspire to become Buddhas). The following is an answer based on the question. The two meanings spoken by Bodhisattvas and Buddhas are also clarified by me in the same way, indicating that what I say is the same as the wise ones. That is to say, the five Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) of ordinary people are produced from afflictions, and are impermanent and suffering. The five Skandhas of the Buddhas are not produced from afflictions, and are permanent, blissful, and self. I call these two meanings. Therefore, I say that I do not contend with the world. In conclusion, I have said that I do not contend with external things.
Above, the second part distinguishes between cause and effect. From below, the third part extensively distinguishes its causes. Among them, it focuses on clarifying the causes of Anasrava (the pure state without the defilements of afflictions), without mentioning Sasrava (the state with the defilements of afflictions). The text is divided into five parts. First, cultivating the path to cut off outflows. Second, Kasyapa asks 'What is called pure conduct,' and below it distinguishes the essence of the path. Third, 'Leaky dharmas can also be the cause of non-leaky dharmas,' and below it highlights the boundaries of the path. Fourth, 'If one knows the roots and causes,' and below it clarifies the method of embracing the path. Fifth, 'Kasyapa says that ultimately it is Nirvana,' and below it clarifies the rituals of approaching the path, also called the means of cultivating and approaching the path. In the first part, first cut off afflictions, second clarify cutting off karma, and finally clarify cutting off suffering. In cutting off afflictions, first cut off the essence of outflows, 'Observing feelings, knowing that it is the proximate cause of outflows,' and below it cuts off the causes and conditions of outflows. In the first part, there are four aspects: first, observing the essence of outflows, second, observing the causes of outflows, third, observing the results of outflows, and fourth, cultivating the path to cut off outflows. In observing the essence of outflows, Kasyapa first asks: 'What is called Kama (desire, referring to the craving for sensual pleasures) and Avidya (ignorance, referring to the lack of knowledge of the true nature of things)?' Below, the Buddha answers him. First, explain the outflow of desire. First, say 'Inner feelings, because of external causes and conditions,' correctly explaining the outflow of desire. 'Therefore, I say,' below, cite scriptures to prove it. Second, distinguish leaky dharmas. First, correctly distinguish, and then briefly explain the faults of desire. Below, explain ignorance, the text is divided into three parts. First, correctly explain the appearance, second, 'Ignorance is the root of everything,' and below it highlights the faults of ignorance, which can become the root of delusion. Third, 'Kasyapa says,' below, for the difficult to understand parts in the previous meaning, re-clarify through questions and answers. In the first part, first say 'Unable to understand me and my place, not distinguishing between inside and outside,' correctly distinguishing the appearance of ignorance. 'Me and mine' generally explain four kinds: first, the divine self is the master, and the Skandhas are what belong to me, not knowing this absence is called ignorance. Second, the false person is called me, and the false dharma is what belongs to me, not knowing this absence is called ignorance. Third, the inner dharma is called me, and the outer dharma is what belongs to me.
為所。不知此無稱曰無明。四佛性名我真中所有德義差別說為我所。故上文言知我我所是人出世不識此義名曰無明。內之與外解亦多種。一眾生名內外法為外。不了此無名曰無明。二陰界等事相名外苦無常等法相為內。不識此等名曰無明。三有法為外空理為內。不識此等名為無明。四真法為內情相為外。不識此等名曰無明。五真性為內真用為外。不識此等名為無明。名為下結。
第二段中初言無明即諸漏本正辨其過。何以下釋。無明因緣于陰入界憶想作相名眾生等明依無明生於三倒。以是因緣生一切漏謂依三倒生餘四倒及貪瞋等一切諸結。故名無明為諸漏本。是故我下引說證成第三問答重顯之中有兩問答。迦葉初先舉昔徴今。如來昔說不善思惟生貪瞋等今何因緣乃說無明。下佛為釋。釋有三句。一彰無明及不善思互相增長。二其能生下明此二種同能生長諸餘煩惱。于中初先泛論一切生長煩惱皆悉名為煩惱因緣。謂六塵等。下明親近煩惱因緣生煩惱者悉是無明不善思惟。是故此二同能生長一切煩惱。三如子下分定親疏。如子生芽子是近因四大遠因。煩惱亦爾。不善思惟以為近因無明為遠。迦葉下復舉前徴后。如來前說無明是漏云何復言因無明故生於諸漏。下佛為釋。釋中有三。一說根本無明住地為無明漏。餘三倒
【現代漢語翻譯】 現代漢語譯本 『為所』（為某人所有）。不知此『無』稱曰『無明』（ignorance）。四佛性名『我』（self），『真』（truth），『中』（middle way），所有德義差別說為『我所』（what belongs to self）。故上文言知『我』『我所』是人出世，不識此義名曰『無明』。內之與外解亦多種。一眾生名內外法為外，不了此『無』名曰『無明』。二陰界等事相名外，苦無常等法相為內，不識此等名曰『無明』。三有法為外，空理為內，不識此等名為『無明』。四真法為內，情相為外，不識此等名為『無明』。五真性為內，真用為外，不識此等名為『無明』。名為下結。
第二段中初言『無明』即諸漏本，正辨其過。何以下釋。『無明』因緣于陰入界憶想作相名眾生等，明依『無明』生於三倒。以是因緣生一切漏，謂依三倒生餘四倒及貪瞋等一切諸結。故名『無明』為諸漏本。是故我下引說證成第三問答重顯之中有兩問答。迦葉（Kasyapa）初先舉昔徴今。如來（Tathagata）昔說不善思惟生貪瞋等，今何因緣乃說『無明』。下佛為釋。釋有三句。一彰『無明』及不善思互相增長。二其能生下明此二種同能生長諸餘煩惱。于中初先泛論一切生長煩惱皆悉名為煩惱因緣，謂六塵等。下明親近煩惱因緣生煩惱者悉是『無明』不善思惟。是故此二同能生長一切煩惱。三如子下分定親疏。如子生芽子是近因四大遠因，煩惱亦爾。不善思惟以為近因，『無明』為遠。迦葉下復舉前徴后。如來前說『無明』是漏，云何復言因『無明』故生於諸漏。下佛為釋。釋中有三。一說根本『無明』住地為『無明』漏，餘三倒
【English Translation】 English version 'What belongs to self' (belonging to someone). Not knowing this 'non-existence' is called 'ignorance' (Avidya). The four Buddha-natures are called 'self' (Atman), 'truth' (Satya), 'middle way' (Madhyama), and the differences in virtues and meanings are described as 'what belongs to self'. Therefore, the previous text says that knowing 'self' and 'what belongs to self' means a person is born into the world, and not understanding this meaning is called 'ignorance'. There are also many interpretations of inner and outer. First, sentient beings call inner and outer dharmas as outer, and not understanding this 'non-existence' is called 'ignorance'. Second, the phenomena of the skandhas (aggregates), realms (dhatus), etc., are called outer, and the characteristics of suffering, impermanence, etc., are called inner. Not understanding these is called 'ignorance'. Third, existent dharmas are called outer, and the principle of emptiness is called inner. Not understanding these is called 'ignorance'. Fourth, true dharmas are called inner, and emotional appearances are called outer. Not understanding these is called 'ignorance'. Fifth, true nature is called inner, and true function is called outer. Not understanding these is called 'ignorance'. This is called the conclusion below.
In the second section, the initial statement 'ignorance' is the root of all outflows, directly identifying its faults. What follows is an explanation. 'Ignorance' is the cause and condition for imagining and creating appearances in the skandhas (aggregates), entrances (ayatanas), and realms (dhatus), which are called sentient beings, etc. Understanding relies on 'ignorance' to give rise to the three inversions. Because of this cause and condition, all outflows arise, meaning that based on the three inversions, the remaining four inversions and all afflictions such as greed and anger arise. Therefore, 'ignorance' is called the root of all outflows. Therefore, I will cite and prove the third question and answer, which has two questions and answers. Kasyapa (Kasyapa) first raises the past to question the present. The Tathagata (Tathagata) previously said that unwholesome thoughts give rise to greed and anger, etc. Why is 'ignorance' now being discussed? The Buddha explains below. The explanation has three sentences. First, it highlights that 'ignorance' and unwholesome thoughts mutually increase each other. Second, it explains that these two can both grow all other afflictions. Among them, it first broadly discusses that all growing afflictions are called the causes and conditions of afflictions, such as the six sense objects. It then explains that those who are close to the causes and conditions of afflictions and give rise to afflictions are all 'ignorance' and unwholesome thoughts. Therefore, these two can both grow all afflictions. Third, it distinguishes between close and distant causes like a seed producing a sprout, where the seed is the near cause and the four elements are the distant cause. Afflictions are also like this. Unwholesome thoughts are the near cause, and 'ignorance' is the distant cause. Kasyapa then raises the previous point to question the later point. The Tathagata previously said that 'ignorance' is an outflow, so how can it be said that all outflows arise because of 'ignorance'? The Buddha explains below. The explanation has three parts. First, it says that the fundamental 'ignorance' residing in the ground is the outflow of 'ignorance', and the remaining three inversions
等粗起煩惱同爲所生。文中初言無明漏者是內無明無明地也。內迷真如不了不見故名為內。因於無明生諸漏者是內外因。辨其所生生三倒等粗起煩惱與彼所起而為因也。就所起中三倒之心迷覆無常苦空無我因緣之理立為定有名之為內。四顛倒等於前所立定有法中不了不識顛倒建立我我所等名之為外。二直就前所生法中分取三倒。內迷之心為無明漏。四顛倒等粗起煩惱同爲所生。文中初言說無明漏是名內倒是三倒也。下辨其相。不識無常苦空無我故名為內。若說一切煩惱因緣是名不知外我我所。是四倒等粗起煩惱于陰界等粗事法中不了不識橫計為我或為我所名為不識外我我所。三一切無明為無明漏生陰界等生死之果。文中初言說無明漏無始無終是其一切無明惑也。不簡本末始終之別一切通說為無明漏名無始終。不道無明前無原始后無終盡名無始終。從此一切無明煩惱生陰界等。
次觀漏因。有兩問答。迦葉初先舉佛昔言請佛辨釋。佛答有四。一教觀察生煩惱緣。何緣生惱是其總也。造作下別。二教觀察轉煩惱緣。何緣轉下如是等也。三作是觀下明觀利益。四是故我下結成昔說以答前問。迦葉下復重問如來。眾生一身云何能起種種煩惱。佛為辨之。先喻后合。
次觀漏果。有二問答。迦葉先請云何觀果。下佛
【現代漢語翻譯】 現代漢語譯本 等粗重煩惱都是由無明所生。文中一開始說的『無明漏』是指內在的無明，也就是無明之地。因為內在迷惑于真如，不能理解和看見真如，所以稱為『內』。因為無明而產生各種煩惱，這是內外因。辨別這些煩惱所產生的，是產生三倒等粗重的煩惱，這些煩惱與無明所產生的互為因果。在這些所產生的煩惱中，三倒之心迷惑于無常、苦、空、無我的因緣之理，因此被認為是固定的存在，這被稱為『內』。四顛倒等於之前所認為的固定的法中，不能理解和認識，顛倒地建立『我』和『我所』等概念，這被稱為『外』。直接從前面所產生的法中選取三倒，內在迷惑的心就是無明漏。四顛倒等粗重的煩惱，都是由無明所生。文中一開始說的『無明漏』，指的就是內在的三倒。下面辨別它的相狀，因為不認識無常、苦、空、無我，所以稱為『內』。如果說一切煩惱的因緣，就是不認識外在的『我』和『我所』。這四顛倒等粗重的煩惱，在陰界等粗淺的事物中，不能理解和認識，橫加分別地認為是『我』或者『我所』，這被稱為不認識外在的『我』和『我所』。一切無明都是無明漏，產生陰界等生死的果報。文中一開始說的『無明漏』，無始無終，指的就是一切無明惑。不區分根本和末端、開始和結束，一切都統稱為無明漏，所以說無始無終。並不是說無明之前沒有原始，之後沒有終結，而是說沒有始終的分別。從這一切無明煩惱中，產生陰界等。
接下來觀察煩惱的起因。有兩段問答。迦葉（Kasyapa）首先引用佛陀過去說過的話，請佛陀辨析解釋。佛陀回答有四點：一是教導觀察產生煩惱的因緣，什麼因緣產生煩惱，這是總的方面。『造作』以下是分別說明。二是教導觀察轉變煩惱的因緣，『什麼因緣轉變』以下就是這些內容。三是『作是觀』以下說明觀察的利益。四是『是故我』以下總結過去所說，回答前面的問題。迦葉（Kasyapa）再次向如來（Tathagata）提問，眾生一身怎麼能生起種種煩惱。佛陀為他辨析，先用比喻，後作總結。
接下來觀察煩惱的果報。有兩段問答。迦葉（Kasyapa）先請問如何觀察果報，下面佛陀（Buddha）
【English Translation】 English version Coarse arising afflictions and ignorance are both produced by the same cause. The 'ignorance leakage' mentioned at the beginning of the text refers to inner ignorance, the ground of ignorance. Because internally one is deluded about Suchness (Tathata), unable to understand and see it, it is called 'inner'. The various leakages that arise from ignorance are both internal and external causes. Discriminating what is produced from these leakages gives rise to the coarse afflictions such as the three inversions (viparyasas), which are mutually causal with what is produced by ignorance. Among these produced afflictions, the mind of the three inversions is deluded about the principles of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman), and is therefore considered a fixed existence, which is called 'inner'. The four inversions, in the previously established fixed dharmas, are unable to understand and recognize, and perversely establish concepts such as 'self' (atman) and 'what belongs to self' (atmiya), which are called 'outer'. Directly selecting the three inversions from the previously produced dharmas, the internally deluded mind is the ignorance leakage. The coarse arising afflictions such as the four inversions are all produced by the same cause. The 'ignorance leakage' mentioned at the beginning of the text refers to the inner three inversions. The following distinguishes its characteristics: because one does not recognize impermanence, suffering, emptiness, and non-self, it is called 'inner'. If one speaks of the causes and conditions of all afflictions, it is not recognizing the external 'self' and 'what belongs to self'. These coarse arising afflictions such as the four inversions, in the coarse phenomena such as the skandhas (aggregates), realms (dhatus), etc., are unable to understand and recognize, and arbitrarily consider them as 'self' or 'what belongs to self', which is called not recognizing the external 'self' and 'what belongs to self'. All ignorance is the ignorance leakage, producing the results of birth and death such as the skandhas, realms, etc. The 'ignorance leakage' mentioned at the beginning of the text, without beginning or end, refers to all ignorance and delusion. Without distinguishing between root and branch, beginning and end, everything is collectively called ignorance leakage, therefore it is said to be without beginning or end. It is not saying that there was no origin before ignorance and no end after it, but rather that there is no distinction between beginning and end. From all these afflictions of ignorance, the skandhas, realms, etc., arise.
Next, observe the cause of the leakages. There are two questions and answers. Kasyapa (Kasyapa) first cites the words spoken by the Buddha (Buddha) in the past, asking the Buddha to analyze and explain them. The Buddha answers with four points: first, to teach the observation of the causes and conditions that give rise to afflictions; what causes and conditions give rise to afflictions, this is the general aspect. 'Creating' below is a separate explanation. Second, to teach the observation of the causes and conditions that transform afflictions; 'what causes and conditions transform' below are these contents. Third, 'making this observation' below explains the benefits of observation. Fourth, 'therefore I' below summarizes what was said in the past, answering the previous question. Kasyapa (Kasyapa) again asks the Tathagata (Tathagata), how can various afflictions arise in one body of a sentient being? The Buddha analyzes it for him, first using a metaphor, then summarizing.
Next, observe the result of the leakages. There are two questions and answers. Kasyapa (Kasyapa) first asks how to observe the result, below the Buddha (Buddha)
為辨。文別有三。一教觀諸漏能生苦果。于中先明生惡趣果。後生人天。人天之身物多貪著故就辨過令人厭離。得人天身即是無常苦空無我明具四過。下復顯其苦無常相。得三苦者所謂苦苦壞苦行苦。三無常者謂生住滅。又復分段念性不成亦是三也。二教觀漏能生惡業。能令眾生作五逆等。三教智者勵意不造。我得是身不應生惱受惡果報。迦葉下復將無漏果對前徴問。句別有三。一乘佛前言問無漏果在斷中不。于中初言有無漏果舉其法體。復言智者斷諸果報牒佛前言。無漏果報在斷中不正對徴問。上明聖人求無漏果云何言斷。于中初言諸得道人有無漏果舉其法體。下就設難。如其智者求無漏果云何佛說一切智者應斷果報。三問聖人斷諸果報云何得有無漏果報。為此難者欲使如來解無漏果異前所斷是以難之。下佛為釋。釋意如何。明無漏法體非是果亦無復報。是故不入所斷報中。聖人雖求不妨斷除有漏之果。雖復斷除有漏之果不妨有。文中有三。一明無漏體非是果。從他世間果報作名名無漏果。為辨此義文中泛舉諸法類顯。如來或時因中說果果中說因略開二門如世人等寄就世人言說顯之。我亦如等就已所說顯之。是中正取因中說果類顯聖人無漏果報因中說果。二一切聖下明無漏法不生後果。但諸聖人修道力故更不生漏。
【現代漢語翻譯】 辨別。文別有三：一、教導觀察諸煩惱（諸漏）能產生痛苦的果報。其中先闡明產生惡趣（地獄、餓鬼、畜生）果報，后闡明產生人天果報。因為人天之身容易產生貪著，所以著重辨析其過患，令人厭惡舍離。即使得到人天之身，也是無常、苦、空、無我的，這四種過患都具備。下面進一步闡明其苦和無常的相狀。得到的三種苦是苦苦、壞苦、行苦。三種無常是生、住、滅。又進一步分析分段生死的念性不能成就，這也是三種無常。二、教導觀察煩惱能產生惡業，能令眾生造作五逆等罪。三、教導有智慧的人努力不造惡業，認為我既然得到了這個人身，就不應該再產生煩惱，承受惡果報應。 迦葉（Kasyapa，佛陀的弟子）下面進一步將無漏果（沒有煩惱的果報）與前面的內容相對比，提出疑問。句子的區別有三種：一、在佛陀面前提問無漏果是否在斷除之列。其中先說有無漏果，提出其法體。又說智者斷除各種果報，呼應佛陀之前所說，無漏果報在斷除之列，這並不是直接的提問。上面闡明聖人追求無漏果，為何又說要斷除呢？其中先說諸位得道之人有無漏果，提出其法體。下面就此提出疑問。如果智者追求無漏果，為何佛陀又說一切智者應該斷除果報呢？三、提問聖人斷除各種果報，為何又能有無漏果報呢？提出這個疑問，是想讓如來解釋無漏果與之前所斷除的果報有何不同，所以才這樣提問。 下面佛陀為此進行解釋。解釋的含義是什麼呢？闡明無漏法的本體不是果報，也沒有後續的果報。因此不屬於所要斷除的果報之列。聖人雖然追求無漏果，不妨礙斷除有漏的果報。雖然斷除了有漏的果報，不妨礙擁有無漏果。文中包含三個方面：一、闡明無漏的本體不是果報。從他世間的果報而命名為無漏果。爲了辨析這個含義，文中廣泛地列舉各種法類來顯明。如來有時在因中說果，有時在果中說因，簡略地開啟這兩個門徑，就像世人一樣，借用世人的言語來顯明。我也像這樣，就自己所說的話來顯明。這裡正是選取因中說果的例子，來顯明聖人的無漏果報是因中說果。二、一切聖人下面闡明無漏法不會產生後續的果報。只是因為各位聖人修道的緣故，不再產生煩惱（漏）。
【English Translation】 Discrimination. There are three distinctions in the text: First, the teaching observes that all outflows (kleshas, or 'leaks') can produce suffering as a result. Among these, it first clarifies the results of being born into the evil realms (hell, hungry ghosts, animals), and then clarifies the results of being born into the realms of humans and gods. Because the bodies of humans and gods easily generate attachment, it focuses on analyzing their faults to make people厭離 (yanli, disgusted and detached). Even if one obtains the bodies of humans and gods, they are impermanent, suffering, empty, and without self; these four faults are all present. Below, it further clarifies their aspects of suffering and impermanence. The three sufferings obtained are suffering of suffering (苦苦, k苦苦), suffering of change (壞苦, huai ku), and pervasive suffering (行苦, xing ku). The three impermanences are birth, duration, and cessation. Furthermore, analyzing the nature of segmented existence as unachievable is also these three. Second, the teaching observes that outflows can produce evil karma, which can cause sentient beings to commit the five heinous crimes (五逆, wu ni). Third, the teaching instructs wise individuals to strive not to create evil karma, believing that since I have obtained this human body, I should not generate afflictions and endure evil consequences. Kasyapa (迦葉, Kasyapa, a disciple of the Buddha) further compares the un-outflowed result (無漏果, wu lou guo, the result without afflictions) with the previous content, raising questions. There are three distinctions in the sentences: First, in front of the Buddha, he asks whether the un-outflowed result is among those to be eliminated. Among these, he first says there is an un-outflowed result, presenting its dharma-body. He then says that wise individuals eliminate various results, echoing what the Buddha said earlier, that the un-outflowed result is among those to be eliminated, which is not a direct question. Above, it clarifies that sages seek the un-outflowed result, so why say it should be eliminated? Among these, he first says that all those who have attained the path have an un-outflowed result, presenting its dharma-body. Below, he raises a question about this. If wise individuals seek the un-outflowed result, why does the Buddha say that all wise individuals should eliminate the results? Third, he asks that sages eliminate various results, so how can there be an un-outflowed result? Raising this question is to have the Tathagata explain how the un-outflowed result is different from the results eliminated earlier, which is why he asks this way. Below, the Buddha explains this. What is the meaning of the explanation? It clarifies that the essence of the un-outflowed dharma is not a result, nor does it have subsequent results. Therefore, it does not belong to the category of results to be eliminated. Although sages seek the un-outflowed result, it does not hinder the elimination of the outflowed results. Although the outflowed results are eliminated, it does not hinder the possession of the un-outflowed result. There are three aspects in the text: First, it clarifies that the essence of the un-outflowed is not a result. It is named the un-outflowed result from the results of other realms. To analyze this meaning, the text broadly lists various dharma categories to clarify. The Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result, briefly opening these two paths, just like ordinary people, using the language of ordinary people to clarify. I am also like this, using what I have said to clarify. Here, it is precisely selecting the example of speaking of the result in the cause to clarify that the un-outflowed result of sages is speaking of the result in the cause. Second, all sages below clarify that the un-outflowed dharma does not produce subsequent results. It is only because all sages cultivate the path that they no longer generate outflows (leaks).
此不生漏由道故得名無漏果。文中初言一切聖人無無漏果明不生后。一切聖人修道果報更不生漏故名果者。無漏功德望道名果。三有智之人如是觀下明觀利益。
自下第四修道斷漏。初先正辨。迦葉白下問答料簡。有兩問答。迦葉初以眾生煩惱因果俱惡難破有修。文別有四。一明煩惱因果俱惡。二難破有修。三明眾生即于煩惱。四難破有修。初中先法次喻后合。法中四句。一明眾生從煩惱起。二明煩惱是惡非善。三明煩惱能生是惡所生亦惡。四就煩惱分定因果。先舉次列。后明俱惡。喻文可知。閤中四句。一明因果俱是眾生。二明因果俱是煩惱。三明煩惱即是眾生。四明眾生即是煩惱。餘三可知。下佛答之。先嘆次敕后為辨釋。迦葉下復以諸煩惱相生不絕難破有修。佛為釋之。明有煩惱不作后因故有修道。先喻后合。前次斷煩惱。下次明斷煩惱因緣。受想觸欲是惑因緣。先明斷受。次明斷想。后明斷欲。觸即在於受想中說更不別論就斷受中文還有四。一觀受體。二觀受因。三觀受果報。四修道斷受。
前觀受中句別有六。一觀受心。能為一切漏之近因謂內外者。斷一切漏無明三倒名為內漏。餘名為外。二明由受不絕諸漏。三明由受不出三有。四明由受發生三倒。五明由受起于愛結。六明由受發生諸業。初
【現代漢語翻譯】 現代漢語譯本：此不生漏（不再產生煩惱）的境界，是因為修道的緣故而得到的，所以被稱為無漏果（沒有煩惱的果報）。前面說一切聖人都有無漏果，是爲了說明不再產生煩惱。一切聖人通過修道，其果報是不會再產生煩惱，因此被稱為果。無漏的功德相對於修道來說，可以稱為果。具有三有（欲有、色有、無色有）智慧的人，應該像這樣觀察，下面會說明觀察的利益。 下面第四部分是關於通過修道來斷除煩惱。首先是正式辨析。迦葉（佛陀的弟子）在下面提出問題，通過問答來辨析。這裡有兩段問答。迦葉首先認為眾生的煩惱，其因和果都是惡的，難以破除，因此難以通過修行來解決。這段文字可以分為四個部分：一是說明煩惱的因果都是惡的；二是認為難以破除，因此難以通過修行來解決；三是說明眾生就在煩惱之中；四是認為難以破除，因此難以通過修行來解決。第一部分中，先說法，再用比喻，最後總結。法中包含四句話：一是說明眾生從煩惱而生；二是說明煩惱是惡的，不是善的；三是說明煩惱能夠產生，是惡的，所產生的也是惡的；四是就煩惱來確定因果。先舉例，再列舉，最後說明都是惡的。比喻部分的內容可以理解。總結部分包含四句話：一是說明因果都是眾生；二是說明因果都是煩惱；三是說明煩惱就是眾生；四是說明眾生就是煩惱。其餘三句可以理解。下面是佛陀的回答，先讚歎，再告誡，然後進行辨析。迦葉在下面又提出，各種煩惱相互產生，連綿不絕，難以破除，因此難以通過修行來解決。佛陀為他解釋，說明有煩惱，但不會作為後世的因，所以可以通過修道來解決。先用比喻，再總結。前面是逐漸斷除煩惱，下面是說明斷除煩惱的因緣。受（感受）、想（想法）、觸（接觸）、欲（慾望）是產生迷惑的因緣。先說明斷除受，再說明斷除想，最後說明斷除欲。觸已經在受和想中說明了，所以不再單獨討論。就斷除受的部分，還有四個方面：一是觀察受的本體；二是觀察受的因；三是觀察受的果報；四是通過修道來斷除受。 前面觀察受的部分，每句話有六個方面：一是觀察受的心，能夠作為一切煩惱的近因，所謂內外，斷除一切煩惱，無明（不明白事理）、三倒（三種顛倒的知見）稱為內漏，其餘稱為外漏；二是說明由於受沒有斷絕，所以各種煩惱不斷；三是說明由於受，無法脫離三有；四是說明由於受，產生三種顛倒的知見；五是說明由於受，產生愛結（貪愛的束縛）；六是說明由於受，產生各種業。第一點
【English Translation】 English version: This state of non-origination of defilements (no longer producing afflictions) is obtained through the practice of the path, hence it is called the 'fruit of non-defilement' (a result without afflictions). The earlier statement that all sages possess the fruit of non-defilement is to illustrate the cessation of future arising of defilements. All sages, through the cultivation of the path, have the result that defilements no longer arise, hence it is called a 'fruit'. The merit of non-defilement, relative to the path, can be called a 'fruit'. Those with wisdom regarding the three realms of existence (desire realm, form realm, formless realm) should observe in this way, and the benefits of this observation will be explained below. The fourth part below concerns severing defilements through the practice of the path. First, there is a formal analysis. Kāśyapa (a disciple of the Buddha) raises questions below, and the analysis is done through questions and answers. There are two sets of questions and answers here. Kāśyapa first argues that the afflictions of sentient beings, both their causes and effects, are evil and difficult to overcome, making it difficult to resolve through practice. This text can be divided into four parts: first, it explains that the causes and effects of afflictions are evil; second, it argues that it is difficult to overcome, making it difficult to resolve through practice; third, it explains that sentient beings are within afflictions; fourth, it argues that it is difficult to overcome, making it difficult to resolve through practice. In the first part, it first states the principle, then uses a metaphor, and finally summarizes. The principle contains four sentences: first, it explains that sentient beings arise from afflictions; second, it explains that afflictions are evil, not good; third, it explains that afflictions can produce, are evil, and what is produced is also evil; fourth, it defines cause and effect in terms of afflictions. First, it gives examples, then lists them, and finally explains that they are all evil. The content of the metaphor part can be understood. The summary part contains four sentences: first, it explains that cause and effect are all sentient beings; second, it explains that cause and effect are all afflictions; third, it explains that afflictions are sentient beings; fourth, it explains that sentient beings are afflictions. The remaining three sentences can be understood. Below is the Buddha's response, first praising, then admonishing, and then analyzing. Kāśyapa then raises the point that various afflictions arise mutually, continuously, and are difficult to overcome, making it difficult to resolve through practice. The Buddha explains to him, stating that there are afflictions, but they will not serve as causes for future lives, so it can be resolved through practice. First, a metaphor is used, then a summary. The previous part is about gradually severing afflictions, and the following part explains the causes and conditions for severing afflictions. Feeling (受, vedanā), thought (想, saṃjñā), contact (觸, sparśa), and desire (欲, chanda) are the causes and conditions for generating delusion. First, it explains severing feeling, then it explains severing thought, and finally it explains severing desire. Contact has already been explained in feeling and thought, so it is not discussed separately. Regarding the part about severing feeling, there are four aspects: first, observing the essence of feeling; second, observing the cause of feeling; third, observing the karmic result of feeling; fourth, severing feeling through practice. In the previous part about observing feeling, each sentence has six aspects: first, observing the mind of feeling, which can serve as the proximate cause of all defilements, so-called internal and external, severing all defilements, ignorance (無明, avidyā) and the three inversions (三倒, viparyāsa) are called internal defilements, and the rest are called external defilements; second, it explains that because feeling is not severed, various defilements continue; third, it explains that because of feeling, it is impossible to escape the three realms of existence; fourth, it explains that because of feeling, the three inversions arise; fifth, it explains that because of feeling, the bond of love (愛結, preman-granthi) arises; sixth, it explains that because of feeling, various karmas arise. The first point
先正辨。是故我下引說證成。是故智下結觀勸察。
次觀受因。句別有六。一推受所因。二若因緣下知受無因。三複觀下知受不從自在等生。四是受皆從和合已下知從愛生。五是和合下知受體性非有非無。六是故下結意斷除。
次觀受果。于中初先結前生后。下正觀察。文別有三。一觀受生縛。謂能招苦斷滅善根。二能生解脫。三明觀利益除因離果。作是觀時不作受因略明觀益。下廣顯之。先問后辨。何受作愛推受所生。何愛生受推愛所生。若能深下明觀利益。
下次明其修道斷受。文有廣略。略中五句。一推愛受在何處滅。二因觀便知見有少滅即知當有畢竟滅處。三因知生信。四推脫所因知從八正。五知已正修。下廣顯之。云何八正問前起后。下對辨之。文別有五。一觀三受能增身心。二觀察受因。三重複觀受。四觀受果。五隨知斷除。就初段中先舉三受。次列其名。后彰三過能增身心。
第二段中何因能增觸因緣也。徴前起后。下廣辨之。先舉三觸。次列其名。觸是心數生一切法。今隨所生開分為三。如雜心中宣說五種增語及有對明無明處中是其五也。增語有對約識分別。意識相應能發語言名增語觸。五識相應觸對現境名有對觸。后三約法。能生聖道名為明觸。生煩惱者名無明觸。餘名
【現代漢語翻譯】 現代漢語譯本： 先正確辨析。因此，我下面引用經文來證明成立。因此，用智慧來觀察並勸勉人們仔細觀察。
其次觀察受的因。句子分別有六個方面。一是推究受的所因。二是『若因緣下』，瞭解受沒有固定的原因。三是『復觀下』，瞭解受不是從自在天等產生。四是『是受皆從和合已下』，瞭解受是從愛慾產生。五是『是和合下』，瞭解受的體性既非實有也非實無。六是『是故下』，總結要旨，斷除愛慾。
其次觀察受的果。其中首先總結前文，引出後文。下面正式觀察。文句分別有三個方面。一是觀察受產生束縛，指的是能夠招致痛苦，斷滅善根。二是能夠產生解脫。三是闡明觀察的利益，去除受的因，脫離受的果。在進行這種觀察時，不作受的因，簡略地說明觀察的益處。下面廣泛地闡述它。先提問，后辨析。什麼受（vedanā）**推究受所生。什麼愛（tanhā）生受，推究愛所生。如果能夠深刻地瞭解，下面闡明觀察的利益。
其次闡明修道斷除受。文句有簡略和詳細兩種。簡略的有五句。一是推究愛和受在何處滅除。二是由於觀察，便知道見到有少許滅除，就知道當有徹底滅除之處。三是由於知道而產生信心。四是推究解脫的所因，知道是從八正道（aṭṭhaṅgika-magga）而來。五是知道后正確地修行。下面廣泛地闡述它。云何八正，提問前文，引出後文。下面針對性地辨析它。文句分別有五個方面。一是觀察三種受能夠增長身心。二是觀察受的因。三是重複觀察受。四是觀察受的果。五是隨順地瞭解並斷除。在第一段中，先舉出三種受。其次列出它們的名字。后彰顯三種過失，能夠增長身心。
第二段中，什麼因能夠增長？是觸（phassa）因緣啊。徵詢前文，引出後文。下面廣泛地辨析它。先舉出三種觸。其次列出它們的名字。觸是心所，產生一切法。現在隨著所產生的，分開為三種。如《雜心論》中宣說五種增語以及有對，在明無明處中是其中的五種。增語有對，從識（viññāṇa）的角度分別。與意識（mano-viññāṇa）相應，能夠發出語言，名為增語觸。與五識（pañca-viññāṇa）相應的觸，面對顯現的境界，名為有對觸。后三種從法的角度。能夠產生聖道，名為明觸。產生煩惱的，名為無明觸。其餘的名稱
【English Translation】 English version: First, correctly discern. Therefore, I will cite scriptures below to prove its establishment. Therefore, use wisdom to observe and urge people to observe carefully.
Next, observe the cause of sensation (vedanā). The sentences have six aspects. First, investigate the cause of sensation. Second, 'If due to conditions below,' understand that sensation has no fixed cause. Third, 'Observe again below,' understand that sensation does not arise from deities like Ishvara. Fourth, 'Sensation arises from combination below,' understand that sensation arises from desire (tanhā). Fifth, 'This combination below,' understand that the nature of sensation is neither truly existent nor truly non-existent. Sixth, 'Therefore below,' summarize the main point and eliminate desire.
Next, observe the result of sensation. Among them, first summarize the previous text and introduce the following text. Below is the formal observation. The sentences have three aspects. First, observe that sensation produces bondage, which refers to being able to bring about suffering and cut off roots of goodness. Second, it can produce liberation. Third, it clarifies the benefits of observation, removes the cause of sensation, and escapes the result of sensation. When conducting this observation, do not create the cause of sensation, and briefly explain the benefits of observation. Below, it is widely elaborated. First ask, then analyze. What sensation (vedanā) **investigates what sensation arises from. What desire (tanhā) produces sensation, investigates what desire arises from. If one can deeply understand, the benefits of observation are explained below.
Next, clarify the cultivation path to eliminate sensation. The sentences have two forms: concise and detailed. The concise form has five sentences. First, investigate where desire and sensation are eliminated. Second, due to observation, one knows that seeing a little elimination means that there will be a place for complete elimination. Third, faith arises from knowing. Fourth, investigate the cause of liberation, knowing that it comes from the Eightfold Path (aṭṭhaṅgika-magga). Fifth, after knowing, practice correctly. Below, it is widely elaborated. What is the Eightfold Path, asking the previous text and introducing the following text. Below, analyze it specifically. The sentences have five aspects. First, observe that the three sensations can increase body and mind. Second, observe the cause of sensation. Third, repeatedly observe sensation. Fourth, observe the result of sensation. Fifth, accordingly understand and eliminate. In the first paragraph, first mention the three sensations. Second, list their names. Later, highlight the three faults that can increase body and mind.
In the second paragraph, what cause can increase? It is the condition of contact (phassa). Inquiring about the previous text and introducing the following text. Below, analyze it widely. First mention the three contacts. Second, list their names. Contact is a mental factor that produces all dharmas. Now, according to what is produced, it is divided into three types. As in the Miscellaneous Abhidharma Heart Treatise, the five types of augmentation and opposition are explained, and the five types are in the place of clarity and non-clarity. Augmentation and opposition are distinguished from the perspective of consciousness (viññāṇa). Corresponding to mind consciousness (mano-viññāṇa), being able to produce language is called augmentation contact. Contact corresponding to the five consciousnesses (pañca-viññāṇa), facing the manifested realm, is called opposition contact. The latter three are from the perspective of dharma. Being able to produce the Noble Path is called clear contact. Producing afflictions is called non-clear contact. The remaining names
處中亦名非明非無明觸。今彰后三略無前二。下辨其相。明即八正。余增身心及三種受。是故我下隨過斷除。
第三段中初明受心亦因亦果。當觀已下勸人觀察。云何下釋。是故下結。
第四段中智觀受已復能觀愛結前生后。受報名愛總辨其相。有二下別。先舉。次列。下辨其相。言雜食愛因生老等其言顛倒。若正應言是生老等一切有因無食可知。
自下第五隨知斷除。于中三句。一教反推不斷食愛不離生等。二教反推不斷受因不得道果。三是故下依次正斷。先斷觸數。次受。次愛。后結名道。若有能下結成有修。
涅槃義記卷第十(之上)
應永三年十月日加修復補朽失處了。
老比丘賢寶
涅槃義記卷第十(之下)
隋凈影寺沙門釋慧遠述
下次觀想。于中亦四。一正觀想。二觀想因。三觀想果。四修道斷想。
初中有五。一尋末推本。觀前受愛從於想生。二廣顯想過。三正明觀想。四知想分齊。五明斷有益。初段可知。第二段中初何以故徴前起后。次對辨過。眾生見色亦不生貪簡識異想。受亦不生簡受異想。若於色下正顯想過。是故已下結勸觀想。第三段中雲何觀想問以起發。念一切生未得正道皆有倒想對問略辨。云何
【現代漢語翻譯】 現代漢語譯本 『處中』也叫做『非明非無明觸』。現在只闡述后三者，省略前兩者。下面辨析它們的相狀。『明』就是八正道。其餘的增加了身、心以及三種感受。因此，『我』在下面隨著過失而斷除。
第三段中，首先闡明感受和心既是因也是果。『當觀已下』勸人觀察。『云何下』解釋。『是故下』總結。
第四段中，通過智慧觀察感受后，又能觀察愛，連線前生後世。感受、報名、愛，總的辨析它們的相狀。『有二下』分別說明。先是舉例，然後是列舉。『下辨其相』辨析它們的相狀。『言雜食愛因生老等其言顛倒』，這種說法是顛倒的。如果正確地說，應該是『是生老等一切有因無食可知』。
從下面第五段開始，隨順覺知而斷除。其中有三句。第一句教導反向推論，不斷除對食物的愛，就不能脫離生老等。第二句教導反向推論，不斷除感受的因，就不能得到道果。第三句『是故下』依次正確地斷除。先斷除觸數，然後是感受，然後是愛，最後總結為道。『若有能下』總結成就修行。
《涅槃義記》卷第十（之上）
應永三年十月日加修復補朽失處了。
老比丘賢寶
《涅槃義記》卷第十（之下）
隋凈影寺沙門釋慧遠述
下面是觀想。其中也有四個部分。一是正確地觀想，二是觀想的因，三是觀想的果，四是修道斷除想。
最初的部分有五個方面。一是追尋末端，推究根本，觀察前面的感受和愛是從想產生的。二是廣泛地顯示想的過失。三是正確地闡明觀想。四是瞭解想的界限。五是闡明斷除想的益處。第一段可以瞭解。第二段中，首先『何以故徴前起后』，這是提問以引起下文。其次是對照辨析過失。眾生見到色，也不生貪，這是簡別認識的異想。感受也不生貪，這是簡別感受的異想。『若於色下』，正是顯示想的過失。『是故已下』，總結並勸人觀想。第三段中，『云何觀想問以起發』，這是提問以啓發。『念一切生未得正道皆有倒想對問略辨』，想到一切眾生未得到正道，都有顛倒的想，這是通過對問來簡略地辨析。
【English Translation】 English version 『In the middle』 is also called 『non-brightness non-ignorance contact』. Now, only the latter three are elaborated, omitting the former two. Below, their characteristics are distinguished. 『Brightness』 is the Eightfold Path. The rest adds the body, mind, and three kinds of feelings. Therefore, 『I』 eliminate them below according to the faults.
In the third section, it is first clarified that feeling and mind are both cause and effect. 『When observing below』 encourages people to observe. 『How below』 explains. 『Therefore below』 concludes.
In the fourth section, after observing feeling with wisdom, one can also observe love, connecting the past and future lives. Feeling, name and form (nama-rupa), and love, are generally distinguished in their characteristics. 『There are two below』 explains separately. First is the example, then the enumeration. 『Below distinguish their characteristics』 analyzes their characteristics. 『The statement that love for mixed food causes birth, old age, etc., is inverted』. This statement is inverted. If stated correctly, it should be 『It is birth, old age, etc., that all have causes and are without food, which can be known』.
From the fifth section below, eliminate by following awareness. There are three sentences in it. The first sentence teaches reverse reasoning: if one does not eliminate the love for food, one cannot escape birth, old age, etc. The second sentence teaches reverse reasoning: if one does not eliminate the cause of feeling, one cannot attain the fruit of the path. The third sentence, 『Therefore below』, correctly eliminates in order. First eliminate contact aggregates (sparśa-saṃjñā), then feeling, then love, and finally conclude with the path. 『If there is ability below』 concludes the accomplishment of practice.
Nirvana Sutra Commentary, Volume 10 (Part 1)
Repaired and restored the decayed and lost parts on the tenth day of October, in the third year of Eikyo (應永).
Old Bhikkhu (比丘) Kenpo (賢寶)
Nirvana Sutra Commentary, Volume 10 (Part 2)
Commented by Śramaṇa (沙門) Shi Huiyuan (釋慧遠) of Jingying Temple (凈影寺) of the Sui Dynasty
Next is contemplation. There are also four parts in it. First, correct contemplation; second, the cause of contemplation; third, the result of contemplation; fourth, cultivating the path to eliminate thought.
The initial part has five aspects. First, tracing the end to investigate the root, observing that the preceding feeling and love arise from thought. Second, extensively showing the faults of thought. Third, correctly clarifying contemplation. Fourth, understanding the limits of thought. Fifth, clarifying the benefits of eliminating thought. The first section can be understood. In the second section, first, 『Why question the preceding to initiate the following』, this is asking a question to introduce the following text. Second, comparing and distinguishing the faults. Sentient beings do not generate greed when seeing form, which distinguishes the different thoughts of recognition. Feeling also does not generate greed, which distinguishes the different thoughts of feeling. 『If in form below』, this precisely shows the faults of thought. 『Therefore below』, concludes and encourages contemplation. In the third section, 『How to contemplate, ask to initiate』, this is asking a question to inspire. 『Thinking that all beings who have not attained the right path all have inverted thoughts, briefly distinguish through questioning』, thinking that all beings who have not attained the right path all have inverted thoughts, this is briefly distinguishing through questioning.
倒想重問起發下對廣論。第四段中明想分齊。差別說三。先舉。次列。下辨其相。三番辨之。一約境分別。小因緣生名為小想。如是等也。二約定分別。未入名小。已入名大。十一切入名為無量。三約界分別。欲小。色大。無色無量。第五段中初先正明斷想利益。三想滅故受想得脫。迦葉下復問答重顯。迦葉初先執通難別。滅一切法名為解脫。云何如來說想受滅名為解脫。下佛為釋。釋意如何。明想與受是惑根本舉本攝末。故雖說二而攝一切。文中如來舉類顯之。類相如何。有法依人。說人解法。有人依法。說法解人。所類如是。一切煩惱依想受生故說想受即知一切煩惱皆滅。類中初言如來或時因生說法聞者解法因法說生聞者解生略以標舉。次辨其相。下約顯法雖說想受即已總說一切可斷。
次觀想因。文別有三。一正觀想因。二生起後果三於前因中有難解者問答重顯。前中四句。一結前生后。二是無量下尋果知因。三觸有二下就因分別。先舉次列后辨可知。四觀觸生想。此初段竟。第二可知。第三段中有兩問答。迦葉初先執聖同凡明聖有倒請佛釋遣。文中初言若以因此煩惱之想生倒想者牒佛上言。前文說言因煩惱觸生於倒想今還牒前。何故乃云因煩惱想生於倒想。準依成實說想為觸。觸即是想。故今迦葉就想
以牒。若依毗曇觸與想俱。從伴以牒。是故說言從煩惱想生於倒想。下就所牒約聖作問。聖有倒想而無煩惱是義云何。如來反問云何聖人而有倒想。迦葉下復辨倒對佛。佛下為釋。明凡著想可名顛倒。聖人俱有世流佈想云何顛倒。先舉二想。次列。后釋。釋中聖人有世流佈就聖正解。一切凡下舉凡顯聖。先辨后結。觀果修斷文皆可知。
下明觀欲。文還有四。一正觀欲。二觀欲因。三觀欲果。四修斷欲。就初段中欲心為體。文偏舉境。智者觀欲即是色等略以標舉。即是如來因中說果釋為欲義。此五非欲能生欲心。因中說果故名為欲。從此生欲實非欲也。釋顯其相。次觀欲因。當知欲心倒想為因。文中有五。一明癡人於前色等貪求受之生於倒想。貪求欲也。欲起貪求先生倒想。二依想生受。三依前倒想生十種想。言十想者。所謂色聲香味觸想。生住滅想及男女想。前五倒想即以為五。加起后五名生十想。亦可於前五塵境界重起心想通余說十。四明依想所生欲心能造惡業。五結勸觀想。觀果修斷文皆可知。
下次觀業文還有四。一觀業體。二觀業因。三觀業果。四修道斷業。前中初先結前生后。何以故下辨明須觀業之所以。以前煩惱能作生業及受業故。先徴后辨。受想觸等牒前煩惱。能作生業不作定業隱終論
始。初發善惡能生後果名作生業。未潤受果名不作受。如是煩惱與業共行即有二者始終通辨。前作生業更潤生果通前說二。生受列名。是故下結。是前煩惱能為二業故須觀之。下辨業相。約具說三。初舉。次列。下廣分別。四義辨之。一業及業果相對分別身口二種起作名業。從意業生故名業果。意能思量造作名業。不從業生故不名果。以業因故即名為業釋以顯之。二內外分別。身口名外。意業名內。三生受分別。義如前釋。四期正分別。正業名意期業身口略分二相。依前意業身口之中期會而成。故名身口以為期業。先發。下釋。是故下結。
次觀業因。于中初先結前生后。下正辨之。愛無明觸是其因也。從無明觸生於愛心。從愛起于身口意業。
次觀業果。于中初先結前生后。下正辨之。辨中有二。一約黑白四業分別。二約善惡二業分別。前中先舉。次列四名。義如別章。此應具論。下辨其相。迦葉白下問答料簡。迦葉初問。次前宣說無漏無報。今云何言有其不黑不白報乎。下佛答之。明無漏法從有漏生故得名果。不生後果故不名報。于中約對有漏顯之。先舉二數。次列。下辨。四中前三亦果亦報。從前因生故名為果。更生後果故名為報。不黑不白是果非報。義如前解。迦葉下復重為徴問。無漏非黑何不
【現代漢語翻譯】 現代漢語譯本：開始。最初發起善惡之心，能夠產生後果的，叫做『作生業』。尚未成熟並接受果報的，叫做『不作受』。像這樣，煩惱與業共同作用，就有了兩者從始至終的貫通。先前所作的『生業』，進一步滋潤產生果報，這貫通了前面所說的兩種情況。『生受』被列出名稱。因此下面總結說，是先前的煩惱能夠成為兩種業的原因，所以需要觀察它。下面辨析業的相狀，大約完備地說有三種。首先舉出，其次列舉，下面廣泛地分別，用四種意義來辨析它。一、業和業果相對分別，身體和語言兩種行為的起作叫做『業』。從意業產生，所以叫做『業果』。意能思考衡量造作，叫做『業』，不從（其他）業產生，所以不叫做果。因為業是原因，所以就叫做業，用解釋來顯明它。二、內外分別，身體和語言叫做『外』，意業叫做『內』。三、生受分別，意義如前面解釋。四、期正分別，『正業』指意業，『期業』指身口業，大致分為兩種相狀。依靠前面的意業，在身口（行為）之中，約定而成就，所以說身口是『期業』。先發起。下面解釋。因此下面總結。 其次觀察業因。其中首先總結前面，引出後面。下面正式辨析它。愛、無明（Avidya，無明：佛教中的根本煩惱，指對事物真相的迷惑和無知）和觸是它的原因。從無明和觸產生愛心，從愛產生身口意業。 其次觀察業果。其中首先總結前面，引出後面。下面正式辨析它。辨析中有兩種，一是大約黑白四業來分別，二是大約善惡二業來分別。前面先舉出，其次列出四種名稱。意義如其他章節。這裡應該完備地論述。下面辨析它的相狀。迦葉（Kasyapa，迦葉：佛教中的一位重要弟子）稟告說，下面是問答來考察簡擇。迦葉首先提問，先前宣說無漏無報，現在為什麼說有不黑不白的果報呢？下面佛陀回答他。說明無漏法是從有漏法產生的，所以可以稱為果，但不產生後果，所以不稱為報。其中大約針對有漏法來顯明它。首先舉出兩個數量，其次列舉，下面辨析。四種之中，前三種既是果也是報。從先前的因產生，所以稱為果，更能產生後果，所以稱為報。不黑不白是果不是報。意義如前面解釋。迦葉下面又重新提問，無漏不是黑色的，為什麼不...
【English Translation】 English version: Begins. Initially arising good and evil thoughts, capable of producing consequences, is called 'Karma-producing action' (作生業, zuò shēng yè). Not yet matured and receiving retribution is called 'Non-producing reception' (不作受, bù zuò shòu). Thus, when afflictions and karma act together, there are these two aspects that are consistently distinguished from beginning to end. The previously performed 'Karma-producing action' further nourishes and produces retribution, which encompasses the two situations mentioned earlier. 'Reception of birth' (生受, shēng shòu) is listed by name. Therefore, the following concludes that it is the previous afflictions that can be the cause of the two types of karma, so it is necessary to observe it. The following analyzes the characteristics of karma, roughly speaking, there are three aspects. First, it is mentioned; second, it is listed; and third, it is extensively distinguished, using four meanings to analyze it. First, karma and karmic results are distinguished relatively. The actions of body and speech are called 'karma'. It arises from mental karma, so it is called 'karmic result'. The mind can think, measure, and create, which is called 'karma'. It does not arise from (other) karma, so it is not called a result. Because karma is the cause, it is called karma, using explanation to clarify it. Second, internal and external are distinguished. Body and speech are called 'external', and mental karma is called 'internal'. Third, 'reception of birth' is distinguished, the meaning is as explained earlier. Fourth, 'fixed and proper' are distinguished. 'Proper karma' refers to mental karma, and 'fixed karma' refers to body and speech karma, roughly divided into two aspects. Relying on the previous mental karma, within the body and speech (actions), it is agreed upon and accomplished, so it is said that body and speech are 'fixed karma'. First arises. The following explains. Therefore, the following concludes. Next, observe the causes of karma. Among them, first summarize the previous and introduce the following. The following formally analyzes it. Attachment (愛, ài), ignorance (Avidya, 無明: ignorance, fundamental affliction in Buddhism, referring to delusion and ignorance of the true nature of things), and contact (觸, chù) are its causes. From ignorance and contact arises attachment, and from attachment arises karma of body, speech, and mind. Next, observe the results of karma. Among them, first summarize the previous and introduce the following. The following formally analyzes it. There are two types of analysis, one is to distinguish approximately by the four types of black and white karma, and the other is to distinguish approximately by the two types of good and evil karma. The former first mentions, and then lists the four names. The meaning is as in other chapters. This should be discussed completely here. The following analyzes its characteristics. Kasyapa (迦葉, Kasyapa: one of the important disciples in Buddhism) reports, the following is question and answer to examine and select. Kasyapa first asks, previously it was declared that there is no outflow and no retribution, so why is it now said that there is non-black and non-white retribution? The following Buddha answers him. It explains that the outflow-free dharma arises from the outflow-containing dharma, so it can be called a result, but it does not produce subsequent results, so it is not called retribution. Among them, it is approximately aimed at the outflow-containing dharma to clarify it. First, two quantities are mentioned, then listed, and then analyzed. Among the four types, the first three are both results and retributions. It arises from the previous cause, so it is called a result, and it can produce subsequent results, so it is called retribution. Non-black and non-white is a result but not retribution. The meaning is as explained earlier. Kasyapa then asks again, the outflow-free is not black, why not...
名白。下佛為釋。無有報故是一義也。以無果報白相不顯故不名白。對黑名白是二義也。有漏之善對黑名白。無漏雙對是故名為不黑不白。又此絕對是故亦名不黑不白。我今乃下重釋初義。名為寂靜重顯第二。以寂靜故絕黑白相名不黑白。下約善惡二業明果。如是業者有定受處總以標舉。如十惡下略分生處。下廣顯之。十惡有三謂上中下。上生地獄。中生畜生。下生餓鬼。依大智論善業亦三謂上中下。上品生天。中品生人。下品修羅。今此偏約人道分四。初舉。次列。下辨生處。下生郁單。中生弗娑。上生瞿耶。上上閻浮。問曰上說北方為上。今以何故下生郁單上上閻浮。此各有以。若論果報北方為上閻浮為下。若論起道閻浮最勝郁單最劣。今望起道故說上善生閻浮提下生郁單。下明修斷。智人作念云何斷果推求斷法。復作念下明知斷義。是故下斷。是即下結。
下明觀苦。文亦有四。一正觀苦。二觀苦因。三觀苦果。四修道斷苦。前中初言觀業惱已次觀是二所得果報結前生后。是報即下斥其果體。既知是苦即離受生明觀利益。知苦斷集故離受生。智者復觀煩惱緣下廣辨苦相。于中有四。一觀十二因緣之苦。二觀五道三觀三界。四觀八苦。前中初列十二因緣。次總結之。后明觀益。十二因緣義別有六。一約五世
【現代漢語翻譯】 現代漢語譯本： 名為『白』（bái，白色）。下文佛陀解釋說，因為沒有果報，這是第一層含義。因為沒有果報，『白』的相狀不明顯，所以不稱為『白』。與『黑』（hēi，黑色）相對而稱為『白』，這是第二層含義。有漏的善業與『黑』相對而稱為『白』。無漏的善業則兩者都不是，因此稱為『不黑不白』。此外，這種絕對的境界，因此也稱為『不黑不白』。我現在重新解釋第一層含義，名為寂靜；重新顯明第二層含義。因為寂靜的緣故，斷絕了黑白的相狀，名為『不黑不白』。下面根據善惡兩種業來闡明果報。像這樣的業，有其固定的受報之處，總的來說是這樣標舉的。如同『十惡』（shí è，佛教指十種惡業）以下，簡略地劃分了所生的處所。下面廣泛地闡明這些。十惡有三種，即上、中、下。上品十惡生於地獄，中品十惡生於畜生，下品十惡生於餓鬼。依據《大智度論》（Dà Zhì dù lùn，佛教論書）的說法，善業也有三種，即上、中、下。上品善業生於天界，中品善業生於人間，下品善業生於阿修羅（ā xiū luó，意為非天）。現在這裡偏重於人道，分為四種。首先是總的提出，其次是列舉，下面辨別所生的處所，下面是生於郁單越（Yù dān yuè，北俱盧洲），中等是生於弗婆提（Fú pó tí，東勝身洲），上等是生於瞿陀尼（Qú tuó ní，西牛貨洲），上上等是生於閻浮提（Yán fú tí，南贍部洲）。有人問：上面說北方郁單越為上，現在為什麼說下等善業生於郁單越，上上等善業生於閻浮提？這各有原因。如果從果報來說，北方郁單越為上，閻浮提為下。如果從修行證道的角度來說，閻浮提最殊勝，郁單越最差。現在是從修行證道的角度來說，所以說上等善業生於閻浮提，下等善業生於郁單越。下面闡明修習和斷除。有智慧的人這樣思量：如何斷除果報？推求斷除的方法。接著思量，闡明了知斷除的意義。因此下面進行斷除。這就是下面的結論。
下面闡明觀察苦。文義也有四部分。一是正確地觀察苦，二是觀察苦的起因，三是觀察苦的果報，四是修習道來斷除苦。在前面，首先說觀察業的惱亂，然後觀察這二者所得到的果報，承接前面的內容，引出後面的內容。這些果報，就是下面所指責的果體的本質。既然知道這是苦，就遠離接受生死，闡明觀察的利益。知道苦，斷除集（jí，苦的根源），所以遠離接受生死。智者又觀察煩惱的因緣，下面廣泛地辨析苦的相狀。其中有四個方面。一是觀察十二因緣（shí èr yīn yuán，佛教基本理論，說明人生痛苦的根源和流轉過程）的苦，二是觀察五道（wǔ dào，天道、人道、畜生道、餓鬼道、地獄道）的苦，三是觀察三界（sān jiè，欲界、色界、無色界）的苦，四是觀察八苦（bā kǔ，生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦）。在前面，首先列出十二因緣，其次總結它，最後闡明觀察的利益。十二因緣的意義，特別有六個方面。一是關於五世（wǔ shì，過去、現在、未來三世，加上前世和後世）的。
【English Translation】 English version: It is called 'White' (bái, white color). The Buddha explains below that it is because there is no retribution, which is the first meaning. Because there is no retribution, the characteristic of 'White' is not obvious, so it is not called 'White'. Being called 'White' in contrast to 'Black' (hēi, black color) is the second meaning. Leaky good karma is called 'White' in contrast to 'Black'. Non-leaky good karma is neither, so it is called 'Neither Black nor White'. Furthermore, this absolute state is also called 'Neither Black nor White'. I am now re-explaining the first meaning, which is called stillness; re-emphasizing the second meaning. Because of stillness, the characteristics of black and white are cut off, and it is called 'Neither Black nor White'. The following explains the retribution based on the two types of karma, good and evil. Such karma has its fixed place of retribution, which is generally indicated in this way. Like the 'Ten Evils' (shí è, the ten evil deeds in Buddhism) below, the places of birth are briefly divided. The following elaborates on these. There are three types of the ten evils, namely upper, middle, and lower. The upper-grade ten evils lead to birth in hell, the middle-grade ten evils lead to birth as animals, and the lower-grade ten evils lead to birth as hungry ghosts. According to the Mahāprajñāpāramitāśāstra (Dà Zhì dù lùn, a Buddhist treatise), there are also three types of good karma, namely upper, middle, and lower. Upper-grade good karma leads to birth in the heavens, middle-grade good karma leads to birth as humans, and lower-grade good karma leads to birth as Asuras (ā xiū luó, meaning non-gods). Now, this focuses on the human realm, divided into four types. First, there is a general introduction, then a listing, then a distinction of the places of birth, below which is birth in Uttarakuru (Yù dān yuè, Northern Kurus), the middle is birth in Pūrvavideha (Fú pó tí, Eastern Videha), the upper is birth in Aparagodānīya (Qú tuó ní, Western Godānīya), and the highest is birth in Jambudvīpa (Yán fú tí, Southern Jambudvīpa). Someone asks: Above, it is said that Northern Uttarakuru is superior, so why is it said now that lower-grade good karma leads to birth in Uttarakuru, and the highest-grade good karma leads to birth in Jambudvīpa? There are reasons for each. If we talk about retribution, Northern Uttarakuru is superior, and Jambudvīpa is inferior. If we talk about the perspective of cultivating the path to enlightenment, Jambudvīpa is the most excellent, and Uttarakuru is the worst. Now, from the perspective of cultivating the path to enlightenment, it is said that upper-grade good karma leads to birth in Jambudvīpa, and lower-grade good karma leads to birth in Uttarakuru. The following explains cultivation and cessation. A wise person thinks like this: How to cut off retribution? Seeking the method of cutting off. Then thinking, clarifying the meaning of knowing and cutting off. Therefore, the following is the cutting off. This is the conclusion below.
The following explains the contemplation of suffering. The meaning of the text also has four parts. First, correctly contemplate suffering, second, observe the cause of suffering, third, observe the retribution of suffering, and fourth, cultivate the path to cut off suffering. In the preceding, first, it says to observe the vexation of karma, and then observe the retribution obtained by these two, connecting the preceding content and introducing the following content. These retributions are the essence of the fruit body that is criticized below. Since we know that this is suffering, we stay away from accepting birth and death, clarifying the benefits of contemplation. Knowing suffering and cutting off accumulation (jí, the root of suffering), we stay away from accepting birth and death. The wise person also observes the causes of affliction, and below widely analyzes the characteristics of suffering. There are four aspects to this. First, observe the suffering of the Twelve Links of Dependent Origination (shí èr yīn yuán, the basic Buddhist theory explaining the root and process of human suffering), second, observe the suffering of the Five Paths (wǔ dào, the paths of gods, humans, animals, hungry ghosts, and hell), third, observe the suffering of the Three Realms (sān jiè, the Desire Realm, the Form Realm, and the Formless Realm), and fourth, observe the Eight Sufferings (bā kǔ, the sufferings of birth, old age, sickness, death, separation from loved ones, meeting with enemies, not getting what one wants, and the flourishing of the five aggregates). In the preceding, first, the Twelve Links of Dependent Origination are listed, then they are summarized, and finally, the benefits of contemplation are clarified. The meaning of the Twelve Links of Dependent Origination has six special aspects. One is about the Five Lifetimes (wǔ shì, the past, present, and future three lifetimes, plus the previous and next lifetimes).
明十二緣。如彼七十七智中說。二約三世。三約二世。四約一世前後分別。五就同時別體分別。六就同時同體分別。后之五門如別章釋。此中約就五世分別。過去過去立其二支。煩惱因緣生煩惱者。從彼過去過去煩惱生於其次過去無明。業因緣故生煩惱者。從彼過去過去業行生於其次過去無明。其次過去亦立二支。煩惱因緣生於業者過去無明生於行支。業生苦者謂從前行生現識支。現在世中立其四支。言苦因緣生煩惱者謂從現在識等五果起于愛取。煩惱因緣生於有者從現愛取起現有支。有生苦者從現有支生次未來生老死支。有生有者從現有支生未來有。現在世中善惡二業為自分因。遠生未來善惡業故。其次未來立其三支。有生業者未來業行前後相生。言業因緣生煩惱者從未來世所造之業起未來世潤生煩惱。煩惱生苦者從未來世潤生煩惱生於未來未來生支。未來未來唯立一支。苦生苦者從彼未來未來生支即生彼世老死支也。上來廣辨。下次結之。智者若觀當知是人能觀業苦就要略結。之言略少。若具應言是人能觀煩惱業苦。何以下釋。如上所觀即是生死十二因緣。十二因緣體是煩惱業苦所收。是故觀者名為能觀煩惱業苦。若人能下明觀利益。由觀厭故不造新業能壞故業。次觀五道。先觀地獄。初總標舉。觀一乃至百三十
【現代漢語翻譯】 現代漢語譯本 明十二緣（十二因緣，佛教關於生命輪迴的十二個環節）。如彼七十七智中說。二約三世。三約二世。四約一世前後分別。五就同時別體分別。六就同時同體分別。后之五門如別章釋。此中約就五世分別。過去過去立其二支。煩惱因緣生煩惱者。從彼過去過去煩惱生於其次過去無明（Avidya，對真理的無知）。業因緣故生煩惱者。從彼過去過去業行（Samskara，行為或意志）生於其次過去無明。其次過去亦立二支。煩惱因緣生於業者過去無明生於行支。業生苦者謂從前行生現識（Vijnana，意識）支。現在世中立其四支。言苦因緣生煩惱者謂從現在識等五果起于愛（Trsna，渴愛）取（Upadana，執取）。煩惱因緣生於有（Bhava，存在）者從現愛取起現有支。有生苦者從現有支生次未來生（Jati，出生）老死（Jaramarana，衰老和死亡）支。有生有者從現有支生未來有。現在世中善惡二業為自分因。遠生未來善惡業故。其次未來立其三支。有生業者未來業行前後相生。言業因緣生煩惱者從未來世所造之業起未來世潤生煩惱。煩惱生苦者從未來世潤生煩惱生於未來未來生支。未來未來唯立一支。苦生苦者從彼未來未來生支即生彼世老死支也。上來廣辨。下次結之。智者若觀當知是人能觀業苦就要略結。之言略少。若具應言是人能觀煩惱業苦。何以下釋。如上所觀即是生死十二因緣。十二因緣體是煩惱業苦所收。是故觀者名為能觀煩惱業苦。若人能下明觀利益。由觀厭故不造新業能壞故業。次觀五道。先觀地獄。初總標舉。觀一乃至百三十
【English Translation】 English version The twelve links of Dependent Origination (Dvadasanga-pratityasamutpada, the twelve links in the Buddhist chain of causation). As explained in the seventy-seven wisdoms. Two are about the three times (past, present, future). Three are about the two times. Four are about the past and future of one time. Five are about distinguishing different entities at the same time. Six are about distinguishing the same entity at the same time. The latter five aspects are explained in separate chapters. Here, we discuss them in terms of the five times. The past of the past establishes two links. When afflictions cause afflictions, from past afflictions arises the subsequent past ignorance (Avidya, ignorance of the truth). When karma causes afflictions, from past actions (Samskara, actions or volitions) arises the subsequent past ignorance. The subsequent past also establishes two links. When afflictions cause karma, past ignorance gives rise to the link of action. When karma causes suffering, it means that from the previous action arises the present link of consciousness (Vijnana, consciousness). In the present time, four links are established. When suffering causes afflictions, it means that from the present five aggregates of results, craving (Trsna, thirst or craving) and grasping (Upadana, clinging) arise. When afflictions cause existence (Bhava, becoming), from the present craving and grasping arises the link of existence. When existence causes suffering, from the link of existence arises the subsequent future links of birth (Jati, birth) and old age and death (Jaramarana, aging and death). When existence causes existence, from the link of existence arises future existence. In the present time, good and bad karma are the causes of themselves, remotely giving rise to future good and bad karma. The subsequent future establishes three links. When existence causes karma, future actions arise one after another. When karma causes afflictions, from the karma created in the future arises the afflictions that moisten birth in the future. When afflictions cause suffering, from the afflictions that moisten birth in the future arises the future of the future link of birth. The future of the future establishes only one link. When suffering causes suffering, from the future of the future link of birth arises the link of old age and death in that world. The above is a detailed explanation. The following is a conclusion. If a wise person observes, he should know that this person can observe the suffering of karma, which is a brief conclusion. The word 'brief' means short. If it were complete, it should be said that this person can observe the afflictions, karma, and suffering. What follows is an explanation. What is observed above is the twelve links of Dependent Origination. The substance of the twelve links of Dependent Origination is contained within afflictions, karma, and suffering. Therefore, the observer is called one who can observe afflictions, karma, and suffering. If a person can, the following clarifies the benefits of observation. Because of the aversion caused by observation, one does not create new karma and can destroy old karma. Next, observe the five paths. First, observe hell. Initially, a general statement is made. Observe one to one hundred and thirty.
六別以顯之。大獄有八。一等活地獄。二黑繩地獄。三名眾合。四名叫喚。五大叫喚。六熱地獄。七大熱地獄。八阿鼻地獄。是八大獄一一各有十六眷屬。通本合有百三十六。一一獄下辨其苦相。皆是已下辨因令斷。次觀鬼畜。下觀人天。此第二竟。次觀三界。皆從惱業略以標舉。下廣顯之。兩喻兩合。下觀八苦。指上廣顯。
上來觀苦。次觀苦因。于中初先結前生后。即愛無明正出因體。下辨其相。兩義分別。一就求身求財分二。先舉次列。二俱是苦辨過令厭。是故當下辨因令斷。二就貪身貪色分二。先舉次列。愛身名內。著色名外。下彰其過三番辨之。一偏約起業。以彰其過。內能作業。外能增長。現貪身樂造作罪業名為作業。著外色境令罪熾盛名為增長。二通望業果以彰其過。內能作業。外作業果。為求後身造諸業行名為作業。由貪色境于受身時潤生后報名作業果。由內作業故斷內愛。業即得斷。由外作果故斷外愛。果即得斷。三偏望苦果以彰其過。內生來苦。外生現苦。內貪己身造業趣求故生來苦。外貪色慾追求生惱故生現苦。
次觀苦果。愛取煩惱從現苦生名為苦果。今此觀之。于中初先結前生后。下正辨之。苦果即取約苦明取。受心亦是據終以舉。愛果名取約愛明取。是取因緣即內外愛約取
【現代漢語翻譯】 現代漢語譯本： 六種差別用以顯明地獄的情況。大地獄有八種：第一種是等活地獄（眾生互相殘殺，死後復活再次受苦的地獄），第二種是黑繩地獄（獄卒用黑繩在罪人身上劃線，然後用斧頭砍的地獄），第三種名叫眾合地獄（罪人被驅趕到一起，受到擠壓的地獄），第四種名叫喚地獄（罪人因痛苦而呼叫的地獄），第五種是大叫喚地獄（罪人因極度痛苦而大聲呼叫的地獄），第六種是熱地獄（充滿火焰的地獄），第七種是大熱地獄（比熱地獄更熱的地獄），第八種是阿鼻地獄（無間地獄，永無解脫的地獄）。這八大地獄，每一個地獄各有十六個眷屬小地獄。總計起來，共有百三十六個地獄。每一個地獄下面都詳細描述其痛苦的景象。這些都是爲了辨明導致這些苦果的原因，從而使人斷除惡因。接下來觀察鬼道和畜生道的情況。再接下來觀察人道和天道的情況。這是第二部分的內容結束。接下來觀察三界（欲界、色界、無色界）的情況。都是從煩惱的業力出發，簡略地加以標示。下面將廣泛地闡釋這些內容。用兩種比喻和兩種結合的方式來說明。接下來觀察八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）的情況。指引上面廣泛闡釋的內容。
上面是觀察苦的情況。接下來觀察苦的原因。其中首先總結前面的內容，引出後面的內容，即愛和無明（對事物真相的迷惑）正是產生苦的原因。下面辨別它們的狀態。從兩個方面進行區分。一是就追求自身和追求財物分為兩種情況。先總的提出，然後分別列舉。這兩種情況都是苦，辨明它們的過患，使人厭惡。因此，接下來辨明導致這些苦果的原因，從而使人斷除惡因。二是就貪戀自身和貪戀美色分為兩種情況。先總的提出，然後分別列舉。貪戀自身叫做『內』，執著於美色叫做『外』。下面彰顯它們的過患，從三個方面進行辨析。一是偏重於從產生業力的角度來彰顯它們的過患。『內』能夠造作業力，『外』能夠增長業力。現在貪戀自身的快樂，造作罪惡的業力，這叫做『作業』。執著于外在的色境，使罪業更加熾盛，這叫做『增長』。二是普遍地從業力和果報的角度來彰顯它們的過患。『內』能夠造作業力，『外』能夠產生業力的果報。爲了追求來世的身體，造作各種業行，這叫做『作業』。由於貪戀色境，在接受身體的時候，滋潤產生來世的果報，這叫做『作業果』。由於『內』的作業，所以要斷除『內』的愛，業力才能斷除。由於『外』的作業果，所以要斷除『外』的愛，果報才能斷除。三是偏重於從苦果的角度來彰顯它們的過患。『內』產生未來的苦，『外』產生現在的苦。『內』貪戀自己的身體，造業追求，所以產生未來的苦。『外』貪戀**，追求享樂，產生煩惱，所以產生現在的苦。
接下來觀察苦的果報。愛、取、煩惱從現在的苦產生，這叫做苦果。現在觀察這些。其中首先總結前面的內容，引出後面的內容。下面正式辨析這些內容。苦果就是『取』，從苦的角度來闡明『取』。感受和心也是從最終的結果來舉例說明。愛的果報叫做『取』，從愛的角度來闡明『取』。這個『取』的因緣，就是『內』和『外』的愛，從『取』的角度來闡明。
【English Translation】 English version: These six distinctions are to reveal the conditions of hell. There are eight great hells: First is the Sañjīva Hell (hell where beings kill each other, die, and are reborn to suffer again), second is the Kālasūtra Hell (hell where jailers draw lines on criminals with black ropes and then chop them with axes), third is called Sanghata Hell (hell where criminals are driven together and crushed), fourth is called Raurava Hell (hell where criminals cry out in pain), fifth is called Mahāraurava Hell (hell where criminals cry out loudly in extreme pain), sixth is the Tapana Hell (hell full of flames), seventh is the Pratāpana Hell (hell hotter than the Tapana Hell), and eighth is the Avīci Hell (the uninterrupted hell, with no escape). Each of these eight great hells has sixteen attendant hells. In total, there are one hundred and thirty-six hells. The suffering aspects of each hell are described in detail below. These are all to identify the causes that lead to these bitter results, so that people can eliminate the evil causes. Next, observe the conditions of the ghost realm and the animal realm. Then, observe the conditions of the human realm and the heavenly realm. This concludes the second part. Next, observe the Three Realms (Desire Realm, Form Realm, Formless Realm). All are briefly marked from the afflictive karma. The following will explain these extensively. Use two metaphors and two combinations to illustrate. Next, observe the Eight Sufferings (birth, old age, sickness, death, separation from loved ones, meeting with enemies, unfulfilled desires, and the flourishing of the five aggregates). Refer to the extensive explanations above.
The above is the observation of suffering. Next, observe the causes of suffering. Among them, first summarize the previous content and introduce the following content, that is, craving (Taṇhā) and ignorance (Avidyā, delusion about the true nature of things) are the causes of suffering. Below, distinguish their states. Distinguish from two aspects. One is divided into two situations: pursuing oneself and pursuing wealth. First, make a general statement, and then list them separately. Both of these situations are suffering, identify their faults, and make people disgusted. Therefore, next, identify the causes that lead to these bitter results, so that people can eliminate the evil causes. The second is divided into two situations: greed for oneself and greed for beauty. First, make a general statement, and then list them separately. Greed for oneself is called 'internal', and attachment to beauty is called 'external'. Below, highlight their faults and analyze them from three aspects. One is to highlight their faults from the perspective of generating karma. 'Internal' can create karma, and 'external' can increase karma. Now, greed for the pleasure of oneself creates sinful karma, which is called 'karma creation'. Attachment to external objects of beauty makes sin more intense, which is called 'increase'. The second is to highlight their faults from the perspective of karma and retribution. 'Internal' can create karma, and 'external' can produce the retribution of karma. In order to pursue the body of the next life, creating various karmic actions is called 'karma creation'. Due to greed for beauty, when receiving the body, it nourishes and produces the retribution of the next life, which is called 'karma retribution'. Because of the 'internal' karma creation, it is necessary to eliminate the 'internal' craving, so that karma can be eliminated. Because of the 'external' karma retribution, it is necessary to eliminate the 'external' craving, so that retribution can be eliminated. The third is to highlight their faults from the perspective of suffering retribution. 'Internal' produces future suffering, and 'external' produces present suffering. 'Internal' greed for one's own body creates karma and pursuit, so it produces future suffering. 'External' greed for ** and pursuit of pleasure produces troubles, so it produces present suffering.
Next, observe the retribution of suffering. Craving, grasping, and afflictions arise from present suffering, which is called the retribution of suffering. Now observe these. Among them, first summarize the previous content and introduce the following content. The following is a formal analysis of these contents. The retribution of suffering is 'grasping' (Upādāna), which is explained from the perspective of suffering. Feeling and mind are also examples from the final result. The retribution of craving is called 'grasping', which is explained from the perspective of craving. The cause of this 'grasping' is the 'internal' and 'external' craving, which is explained from the perspective of 'grasping'.
明愛。內外如上。即有愛苦約末顯本。取從愛生。故有取者即有其愛。愛從苦起。故有愛者即有其苦。又復取者遠從苦生。是故有取亦知有苦。亦可此言約本顯末。是取非直從愛而生亦能生愛。故有取者即便有愛。故下文言取因緣愛由愛受苦故言有苦。
下明修斷。句別有四。一觀愛取互相因起。二知斷愛取業苦不生。三正修斷。四若人下結。上來第一修道斷漏。
自下第二辨出道體。于中初說大般涅槃經以為道法。后說三十七菩提分以為道行。法中迦葉初先總問。云何梵行。如來總答。一切法是。迦葉重問。一切不定何等一切。下佛先嘆。后為辨之。涅槃經是。于中初以四十二句別嘆經勝。后總結嘆。
行中初言我說此經雖攝一切梵行即是三十七道正出道體。下嘆顯要。若離不得聲聞果等反嘆顯要。以是緣下順嘆顯要。何以下釋。釋中四句。明道效能成其要義。
自下第三明道分齊。有四問答。迦葉初問。有漏能作無漏法因以何義故不名梵行。下佛答之。有漏顛倒故非梵行。第二迦葉問世第一為漏無漏。佛答有漏。第三迦葉就之設難。彼性不倒何故不名為凈梵行。佛答第一為無漏因。似於無漏向無漏故不名顛倒。一念不續故非梵行。第四迦葉舉彼眾生五識作難。五識非倒復非一念以何義故
不名梵行。迦葉以彼五識之心取境不謬故言不倒。前後數起各非一念。不言一一多念相續名非一念。佛答五識有漏顛倒故非梵行。先舉次釋。增漏名漏解為漏也。著想倒等釋為倒也。問曰著想是想非識。今以何故宣說五識以爲著想。依如成實。想是通名意識所收。若依毗曇。想是心法非六識體。然是通數與六識俱。此經所說多同毗曇。五識之心與倒想俱。從伴以彰名為倒想。三十七品性非倒下舉是顯非成前非梵。
自下第四明攝道法。根等九種是其道法。修起名攝。文中初先略以標舉。若知根因乃至畢竟名凈梵行。迦葉白下問答廣論。先問后答。答中先贊。后為辨釋。釋中初先通解九法。根本因增。云何異下別釋初三差別之相。
前通解中合有五番。初番定體。中間三番約修辨相。后一類釋。就初番中初八是因。終一是果。因中八種。即是十種。通大地中八之數也。十通地者。如毗曇說。想欲觸慧。念思解脫。憶定及受。除想及憶。餘者皆是。根是欲數。因是觸數。攝是受數。增是思數。主是念數導是定數。勝是慧數。實解脫數。於此八中受念定慧。道品法中具列其名。余雖不列道理具有。問曰此思與道品中正思何別。彼是覺數此是思數兩體全別。問曰何故偏舉此八。以此通數常相隨逐成道要故。問曰想
【現代漢語翻譯】 現代漢語譯本： 不名為梵行。迦葉認為，五識（眼識、耳識、鼻識、舌識、身識）之心取境不謬，所以說『不倒』。前後數次生起，每次都不是單一念頭。不說一一多念相續，名為『非一念』。佛陀回答說，五識有漏，是顛倒的，所以不是梵行。先提出觀點，再進行解釋。增長煩惱稱為『漏』，解釋為漏也。執著于表象，顛倒妄想等，解釋為『倒』也。有人問：『執著于表象是想而不是識，現在為什麼宣說五識是執著于表象呢？』依照《成實論》的觀點，『想』是通名，被意識所包含。如果依照《毗曇論》的觀點，『想』是心法，不是六識的本體，然而是一種普遍存在的現象，與六識同時存在。這部經所說的內容大多與《毗曇論》相同。五識之心與顛倒妄想同時存在，因為伴隨顛倒妄想而顯現，所以稱為『倒想』。三十七道品（四念住、四正勤、四如意足、五根、五力、七覺支、八正道）的性質不是顛倒的，這是爲了顯示不是顛倒，成就之前不是梵行。 從下面開始第四部分，闡明攝道法。根等九種是其道法。修習生起稱為『攝』。文中首先概括地標舉。如果知道根因，乃至最終達到畢竟清凈，就稱為『凈梵行』。迦葉在下面提問，佛陀回答，詳細地論述。先提問，后回答。回答中先讚歎，然後進行辨析解釋。解釋中首先通盤解釋九法。根本、因、增長。『云何異』下面分別解釋最初三種的差別相。 前面通盤解釋中共有五方面。第一方面確定體性。中間三方面從修行的角度辨析現象。最後一方面進行歸類解釋。在第一方面中，前八種是因，最後一種是果。因中的八種，實際上是十種。貫通大地中的八種數量。十通地，如《毗曇論》所說：想、欲、觸、慧、念、思、解脫、憶、定、受。除去想和憶，其餘都是。根是欲數，因是觸數，攝是受數，增是思數，主是念數，導是定數，勝是慧數，實是解脫數。在這八種中，受、念、定、慧，在道品法中都詳細列出了名稱。其餘雖然沒有列出，但道理上是具備的。有人問：『這個思與道品中的正思有什麼區別？』正思是覺數，這個思是思數，兩者本體完全不同。有人問：『為什麼偏偏舉出這八種？』因為這些普遍存在的現象常常相隨相伴，是成就道業的關鍵。
【English Translation】 English version: It is not named Brahma-conduct. Kāśyapa (one of the Buddha's chief disciples) considers that the mind of the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) does not err in taking objects, therefore he says 'not inverted'. Arising numerous times before and after, each time is not a single thought. Not saying that each and every multiple thought continues, it is named 'not a single thought'. The Buddha answers that the five consciousnesses have outflows and are inverted, therefore they are not Brahma-conduct. First, the viewpoint is presented, then explained. Increasing afflictions is called 'outflow', explained as outflow. Attachment to appearances, inverted delusions, etc., are explained as 'inverted'. Someone asks: 'Attachment to appearances is thought and not consciousness, why now is it proclaimed that the five consciousnesses are attachment to appearances?' According to the view of the Satyasiddhi Shastra (Completion of Truth Treatise), 'thought' is a general term, contained by consciousness. If according to the view of the Abhidharma (collection of Buddhist texts), 'thought' is a mental phenomenon, not the substance of the six consciousnesses, however, it is a universally existing phenomenon, coexisting with the six consciousnesses. What is said in this sutra is mostly the same as the Abhidharma. The mind of the five consciousnesses coexists with inverted delusions, because it manifests accompanied by inverted delusions, therefore it is called 'inverted thought'. The nature of the Thirty-seven Limbs of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Roads to Magical Powers, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Path) is not inverted, this is to show that it is not inverted, before accomplishment it is not Brahma-conduct. From below begins the fourth part, elucidating the Dharma of gathering the Path. The nine kinds such as roots are its Path Dharma. Cultivating and arising is called 'gathering'. In the text, first, it is generally indicated. If one knows the root cause, and even ultimately reaches complete purity, it is called 'pure Brahma-conduct'. Kāśyapa asks below, and the Buddha answers, discussing in detail. First asking, then answering. In the answer, first praising, then analyzing and explaining. In the explanation, first explaining the nine Dharmas in general. Root, cause, increase. 'How are they different' below separately explains the differences between the first three. In the previous general explanation, there are five aspects in total. The first aspect determines the essence. The middle three aspects analyze the phenomena from the perspective of practice. The last aspect classifies and explains. In the first aspect, the first eight are causes, and the last one is the result. The eight in the causes are actually ten. Connecting the eight quantities in the great earth. The ten connecting grounds, as the Abhidharma says: thought, desire, touch, wisdom, mindfulness, consideration, liberation, memory, concentration, reception. Removing thought and memory, the rest are all. Root is the number of desire, cause is the number of touch, gathering is the number of reception, increase is the number of consideration, master is the number of mindfulness, guide is the number of concentration, victory is the number of wisdom, reality is the number of liberation. Among these eight, reception, mindfulness, concentration, and wisdom are listed in detail in the Dharma of the Limbs of Enlightenment. Although the rest are not listed, they are logically present. Someone asks: 'What is the difference between this consideration and the Right Consideration in the Limbs of Enlightenment?' Right Consideration is the number of awareness, this consideration is the number of consideration, the two substances are completely different. Someone asks: 'Why are these eight specifically mentioned?' Because these universally existing phenomena often accompany each other and are the key to accomplishing the Path.
憶亦是通數何故不舉。想于趣道遠方便中非不有力。正道之中假之義微。憶于道法無大功力為是不舉。余別心法有無不定故略不舉。從斯道因得涅槃果名為畢竟。
中間三番約修辨中。初就出世成熟行中以別九法。次就從始趣終門中以別九法。后就從小入大門中以別九法。就初番中先解欲心以為根義。于中初法。次以喻顯。喻別有四。迦葉白下問答會通。有兩問答。迦葉先舉不放逸心對欲徴問。下佛為釋。欲是生因。不放了因。迦葉下復舉佛對問。如來為釋。初知因佛自證因欲。次解明觸以為因義。先問后解。解中合有十階九對。此九對中藉前生后悉名為觸。非唯一種。就初對中先定觸體。或說為慧或說為修此為取信對慧辨之。下將信心對近善友以解觸義。近友望聞即複名觸。如是一切。次解受心以為攝義。先牒后釋。釋中受時能作善惡總相通論。受因緣故生煩惱等約對顯治。增等可知。解畢竟中雖得世樂出世樂等簡非異是。若能斷等彰是異非。要息緣治方為涅槃畢竟寂靜無為之義。故斷三十七品所行名涅槃矣。妄智是障故須斷之。是故我下結彼涅槃為畢竟義。
自下第二直就大乘從始至終以別九法。初四可知。因是四法能生長道慾念定智舉法大多。長一欲字。當以念心共欲相隨。並伴通舉故有此欲。與
【現代漢語翻譯】 現代漢語譯本：為什麼不提及憶（憶念，指對過去經驗的回憶和保持）也是一種普遍存在的心理活動呢？想（想像，指在心中形成某種形象或概念）在通往解脫的道路上，作為方便法門並非沒有力量。但在正道中，借用想的意義很微弱。憶對於修行佛法沒有太大的功用，所以不提及。其他的別種心法，有或沒有還不確定，所以略去不提。從修習這些道法的原因而得到涅槃（佛教術語，指解脫生死輪迴的境界）的果報，這被稱為畢竟（究竟，最終）。
中間有三番，圍繞著修行來辨別。首先，就出世間的成熟修行中，區別九種法。其次，就從開始到最終的門徑中，區別九種法。最後，就從小乘進入大乘的門徑中，區別九種法。在第一番中，首先解釋欲心（希求心，指對某種事物的渴望和追求）作為根本的意義。其中有第一個法。其次用比喻來顯明。比喻分別有四種。迦葉（佛陀的弟子）在下面提問，佛陀回答，以會通理解。有兩個問答。迦葉先提出不放逸心（精進修行，不懈怠的心）來針對欲心提問。下面佛陀回答。*（原文如此，此處應為佛陀的回答內容）是生起的原因。不放逸是了因（輔助條件）。迦葉下面又舉佛陀的觀點來提問。如來（佛陀的稱號）為他解釋。首先，知因（認識原因）是佛陀自己證悟的原因，即欲。其次，解釋明觸（明瞭的接觸，指根、境、識三者的和合）作為原因的意義。先提問，后解釋。解釋中總共有十個階段，九種對應關係。這九種對應關係中，憑藉前一個而生起后一個，都稱為觸，並非只有一種。在第一種對應關係中，首先確定觸的本體。或者說它是慧（智慧），或者說它是修行，這是爲了取得信任，用慧來辨別。下面將信心（對佛法的堅定信念）與親近善友（品德高尚，能引導人向善的朋友）對應，來解釋觸的意義。親近善友，聽聞佛法，就又可以稱為觸。像這樣的一切。其次，解釋受心（感受，指對外界刺激的心理反應）作為攝取的意義。先引述，后解釋。解釋中，感受的時候，能夠產生善和惡，總的來說是普遍適用的。因為感受的因緣，產生煩惱等等，通過對應來顯明對治。增等可以知道。解釋畢竟中，雖然得到世間的快樂和出世間的快樂等等，簡別不是異，而是同。如果能夠斷除等等，彰顯是異，而不是同。一定要止息因緣，進行對治，才是涅槃畢竟寂靜無為的意義。所以斷除三十七道品（佛教修行的方法）所行，稱為涅槃。妄智（虛妄的智慧）是障礙，所以必須斷除。因此，我在下面總結那個涅槃是畢竟的意義。
從下面開始，第二部分直接就大乘（佛教的一個主要流派）從開始到最終，來區別九種法。最初的四種可以知道。因為這四種法能夠生長道，慾念定智（希求、憶念、禪定、智慧）舉出的法大多。長一個欲字。應當用念心（憶念的心）與欲心相互隨順。並且伴隨一起舉出，所以有這個欲。與（原文不完整）
【English Translation】 English version: Why isn't '憶' (memory, referring to the recollection and retention of past experiences) mentioned as a universally present mental activity? '想' (imagination, referring to the formation of an image or concept in the mind) is not without power as a skillful means on the path to liberation. However, in the right path, the meaning of borrowing '想' is very weak. '憶' does not have great merit in practicing the Dharma, so it is not mentioned. Other separate mental dharmas, whether they exist or not is uncertain, so they are omitted. Obtaining the fruit of Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death) from the cause of cultivating these paths is called '畢竟' (ultimately, finally).
In the middle, there are three sections, revolving around practice to distinguish. First, in the mature practice of transcending the world, distinguish nine dharmas. Second, in the path from beginning to end, distinguish nine dharmas. Finally, in the path from the Small Vehicle to the Great Vehicle, distinguish nine dharmas. In the first section, first explain '欲心' (desire mind, referring to the desire and pursuit of something) as the meaning of the root. Among them, there is the first dharma. Secondly, use a metaphor to illustrate. There are four metaphors respectively. Kashyapa (a disciple of the Buddha) asks below, and the Buddha answers, to understand through convergence. There are two questions and answers. Kashyapa first raises the mind of non-negligence (diligent practice, a mind without懈怠) to question the desire mind. Below, the Buddha answers. * (as in the original text, here should be the content of the Buddha's answer) is the cause of arising. Non-negligence is the auxiliary condition. Kashyapa then raises the Buddha's point of view to ask. Tathagata (an epithet of the Buddha) explains it to him. First, knowing the cause is the cause of the Buddha's own enlightenment, that is, desire. Secondly, explain '明觸' (clear contact, referring to the union of root, object, and consciousness) as the meaning of the cause. First ask, then explain. In the explanation, there are a total of ten stages and nine correspondences. In these nine correspondences, relying on the previous one to generate the next one are all called '觸', not just one kind. In the first correspondence, first determine the substance of '觸'. Or it is said to be '慧' (wisdom), or it is said to be practice, this is to gain trust, and use wisdom to distinguish. Below, correspond '信心' (firm belief in the Dharma) with '親近善友' (virtuous friends who can guide people to goodness) to explain the meaning of '觸'. Approaching virtuous friends and hearing the Dharma can also be called '觸'. Everything is like this. Secondly, explain '受心' (feeling, referring to the psychological reaction to external stimuli) as the meaning of grasping. First quote, then explain. In the explanation, when feeling, it can produce good and evil, and generally speaking, it is universally applicable. Because of the cause and condition of feeling, troubles and so on arise, and the treatment is revealed through correspondence. Increase and so on can be known. In the explanation of '畢竟', although obtaining worldly happiness and transcendental happiness, etc., distinguish that it is not different, but the same. If you can cut off, etc., it shows that it is different, not the same. It is necessary to stop the cause and condition and carry out treatment to be the meaning of Nirvana, which is ultimately quiet and inactive. Therefore, cutting off the practice of the thirty-seven factors of enlightenment (Buddhist practice methods) is called Nirvana. False wisdom is an obstacle, so it must be cut off. Therefore, I conclude below that Nirvana is the meaning of '畢竟'.
From below, the second part directly distinguishes nine dharmas from the beginning to the end of the Mahayana (a major school of Buddhism). The first four can be known. Because these four dharmas can grow the path, '慾念定智' (desire, memory, samadhi, wisdom) are the dharmas mentioned mostly. Grow a word of desire. The mind of memory should be in accordance with the mind of desire. And accompanied by the same mention, so there is this desire. With (the original text is incomplete)
禪支中憶念相似。彼正明念通憶而舉。此亦同然。余皆可知。
第三番中從小向大以別九法。文亦可解上來三番合為第三約修廣辨。下次類顯。約十二緣類顯九法。欲名識者識心緣境義說為欲。六入觸對六塵境界義說為觸。受能領納故名為攝。無明迷惑增長業行故名為增。名無明心為無明識。名之與色是報體性故說為主。愛能導生諸煩惱結故名為導愛中增強方名為取故說為勝。有實得果故說為實。生老病死因緣中極名曰畢竟。此等皆就相似義說不依次第。
上來一段通釋九法。下次別解。根因及增三法差別。以此三義粗況相似故須辨異。先問后辨。辨中五番。初番直就起因辨異。根即初發因即相似續生似前。增減相似生相似者舍前自分更起勝進。二就起因得果辨異。根即是作初作因也。因即果者由前作因牽生當果。所生當果與后現時果用為本故名當果。以之為因彼果現用說之為增。下重顯之。未來之果以未受故名之為因受時名增。三就增因得果起用三義辨異。根即求者造因求果得即因者所得之果能為用本故名為因。用即增者依果起用說之為增。四約位辨異。根即見道因即修道增即無學。五緣正二因得果辨異。根即正因如世種子。因即方便如世水土。得果名增。
自下第五明趣道儀。亦說名為趣道方
【現代漢語翻譯】 現代漢語譯本：禪支中的憶念與之相似。他以正念清晰地憶念並舉起（正念）。這裡也是一樣。其餘的都可以理解。
第三番中，從小到大區分九法。文句也可以理解。以上三番合起來是第三部分，關於修習的廣度進行辨析。下次將通過類別來顯明。通過十二因緣的類別來顯明九法。想要認識的『識』（vijñāna，了別），就從心緣境的意義上說為『欲』（chanda，意欲）。六入（ṣaḍāyatana，六根）與六塵（ṣaḍviṣaya，六境）相對，從接觸六塵境界的意義上說為『觸』（sparśa，接觸）。『受』（vedanā，感受）能夠領納，所以稱為『攝』。『無明』（avidyā，無知）迷惑，增長業行，所以稱為『增』。稱無明的心為無明識。名（nāma，名稱）與色（rūpa，色法）是報體的性質，所以說是『主』。愛（tṛṣṇā，渴愛）能夠引導產生各種煩惱結，所以稱為『導』，愛中增強才稱為『取』（upādāna，執取），所以說是『勝』。有（bhava，存在）確實得到果報，所以說是『實』。生老病死（jāti-jarā-vyādhi-maraṇa，出生、衰老、疾病和死亡）的因緣中，最極端的情況叫做『畢竟』。這些都是就相似的意義來說的，不按照次第。
上面一段是通釋九法。下面是分別解釋。根、因、增三種法的差別。因為這三種意義粗略地看很相似，所以需要辨別差異。先提問，后辨別。辨別中分為五個部分。第一部分直接就起因辨別差異。『根』（mūla，根源）是最初的發起，『因』（hetu，原因）是相似的延續，產生類似於之前的（狀態）。『增』（vriddhi，增長）是捨棄之前的，從自身出發，更進一步地增長。第二部分就起因和得果辨別差異。『根』是最初的造作之因。『因』是果，由於之前的造作之因牽引產生將來的果。所生的將來的果，與後來的現時果的作用為根本，所以叫做『當果』。以它為因，彼果的現時作用，就說之為『增』。下面再次顯明它。未來的果因為還沒有接受，所以稱之為『因』，接受的時候叫做『增』。第三部分就增因、得果、起用三種意義辨別差異。『根』是求者，造因求果，『因』是所得之果，能夠作為作用的根本，所以稱為『因』。『用』是『增』，依靠果而起作用，說之為『增』。第四部分從位次上辨別差異。『根』是見道（darśanamārga，見道），『因』是修道（bhāvanāmārga，修道），『增』是無學道（aśaikṣamārga，無學道）。第五部分從正因和方便因得果來辨別差異。『根』是正因，如世間的種子。『因』是方便，如世間的水土。得到果報叫做『增』。
從下面第五部分開始，說明趣入正道的儀軌。也叫做趣道的方法。
【English Translation】 English version: Mindfulness in the meditative state (dhyānaṅga) is similar to it. He clearly remembers and raises (mindfulness) with right mindfulness. This is the same here. The rest can be understood.
In the third section, nine dharmas are distinguished from small to large. The sentences can also be understood. The above three sections together form the third part, which analyzes the breadth of practice. Next, it will be clarified through categories. The nine dharmas are clarified through the categories of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). The 『consciousness』 (vijñāna) that one wants to recognize is called 『desire』 (chanda) in the sense of the mind being conditioned by the object. The six entrances (ṣaḍāyatana) are opposite to the six objects (ṣaḍviṣaya), and are called 『contact』 (sparśa) in the sense of contacting the realm of the six objects. 『Feeling』 (vedanā) can receive, so it is called 『collection』. 『Ignorance』 (avidyā) is delusion, increasing karmic actions, so it is called 『increase』. The mind of ignorance is called the consciousness of ignorance. Name (nāma) and form (rūpa) are the nature of the retribution body, so it is said to be the 『master』. Craving (tṛṣṇā) can lead to the generation of various afflictions, so it is called 『leading』. Strengthening in craving is called 『grasping』 (upādāna), so it is said to be 『superior』. Existence (bhava) truly obtains retribution, so it is said to be 『real』. In the conditions of birth, old age, sickness, and death (jāti-jarā-vyādhi-maraṇa), the most extreme situation is called 『ultimate』. These are all spoken in a similar sense, not in order.
The above paragraph is a general explanation of the nine dharmas. The following is a separate explanation. The differences between the three dharmas of root (mūla), cause (hetu), and increase (vriddhi). Because these three meanings look roughly similar, it is necessary to distinguish the differences. First ask, then distinguish. The distinction is divided into five parts. The first part directly distinguishes the differences in the cause of arising. 『Root』 is the initial arising, 『cause』 is a similar continuation, producing a state similar to the previous one. 『Increase』 is abandoning the previous one, starting from oneself, and further increasing. The second part distinguishes the differences in the cause of arising and obtaining the result. 『Root』 is the initial cause of creation. 『Cause』 is the result, because the previous cause of creation leads to the generation of the future result. The future result that is generated takes the function of the later present result as its root, so it is called 『future result』. Taking it as the cause, the present function of that result is said to be 『increase』. The following clarifies it again. The future result is called 『cause』 because it has not yet been received, and it is called 『increase』 when it is received. The third part distinguishes the differences in the three meanings of increasing cause, obtaining result, and arising function. 『Root』 is the seeker, creating the cause to seek the result, 『cause』 is the obtained result, which can be the root of the function, so it is called 『cause』. 『Function』 is 『increase』, relying on the result to arise function, it is said to be 『increase』. The fourth part distinguishes the differences in terms of position. 『Root』 is the path of seeing (darśanamārga), 『cause』 is the path of cultivation (bhāvanāmārga), and 『increase』 is the path of no more learning (aśaikṣamārga). The fifth part distinguishes the differences from the perspective of obtaining results from the right cause and the expedient cause. 『Root』 is the right cause, like the seeds in the world. 『Cause』 is the expedient, like the water and soil in the world. Obtaining retribution is called 『increase』.
Starting from the fifth part below, the ritual of entering the right path is explained. It is also called the method of entering the path.
便。迦葉先問畢竟涅槃云何可得。下佛為辨。明修十想故得涅槃。于中有四。一開章門。二總結嘆。三廣辨釋。四總結嘆。
前中初舉。下列其名。名中初六明攝對治。后四離過。治中初三觀法通義。后三觀于內外之事。后離過中觀過生厭名多過想。無礙正斷名為離想。解脫證除名為滅想證寂離染名無愛想。若約位分。地前修厭名多過想。見道斷惑名為離想。修道除結名為滅想。無學清凈名無愛想。此四猶是地經之中依厭離滅迴向于舍。第二段中結嘆可知。
第三釋中初六攝治一處辨釋。初先正辨。后明觀益能成七想。前正辨中初觀無常。先問后辨。辨中有三。一觀色無常。二觀心無常。三總結嘆。就觀色中文復有三。一分人為二。初發久行。二分法為二。謂粗與細。三就人辨觀。先就初發明其觀粗。后就久行彰其觀細。粗中約就內外起觀。眾生名內。外物名外。先開二門。次辨。后結。辨中有四。一就所見內法起觀。二就所見外法起觀。三就所聞內法起觀。四就所聞外法起觀。初中四句。一觀眾生五時變異故是無常。二觀眾生肥瘦不定故是無常。三觀眾生貧富不定故是無常。四觀眾生善惡不定故是無常。文皆可識。第二所見外法無常。文亦可知。第三所聞內無常中既觀見法復觀聞法結前生后。下正辨之
【現代漢語翻譯】 現代漢語譯本：於是，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）首先請問究竟涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界）如何才能證得。下面佛陀為他辨析，闡明修習十想（Ten Perceptions）就能證得涅槃。其中分為四個部分：一是開啟綱要，二是總結讚歎，三是詳細辨釋，四是總結讚歎。
在第一部分中，首先列舉綱要，然後列出十想的名稱。在這些名稱中，前六種闡明瞭如何通過攝受對治煩惱，后四種闡明瞭如何遠離過患。在對治煩惱中，前三種是關於普遍意義上的觀法，后三種是關於內外事物的觀法。在遠離過患中，觀察過患而生厭離之心，稱為多過想（Perception of Many Faults）；無礙的正斷煩惱，稱為離想（Perception of Detachment）；解脫煩惱並證除，稱為滅想（Perception of Cessation）；證得寂靜並遠離染污，稱為無愛想（Perception of No-Love）。如果從修行位次來分，地前菩薩修習厭離之心，稱為多過想；見道位斷除迷惑，稱為離想；修道位去除煩惱結縛，稱為滅想；無學位達到清凈，稱為無愛想。這四種想仍然是《地經》中依據厭離和滅盡，迴向于捨棄。
第二段中的總結讚歎部分，意思顯而易見。
第三部分詳細解釋，首先將前六種攝受對治的想放在一起辨析解釋。先是正面辨析，然後闡明觀想的益處，能夠成就七種想。在正面辨析中，首先觀無常（Impermanence）。先提問，后辨析。辨析中分為三個部分：一是觀色（Form）無常，二是觀心（Mind）無常，三是總結讚歎。在觀色無常中，又分為三個部分：一是將人分為兩種，初發心修行者和久修者；二是將法分為兩種，粗顯和細微；三是就人來辨析觀想。先就初發心者闡明如何觀粗顯之色，后就久修者彰顯如何觀細微之色。在觀粗顯之色中，從內外兩個方面入手進行觀想，眾生是內，外物是外。先開啟兩個門徑，然後辨析，最後總結。辨析中分為四個部分：一是觀察眾生五個時期的變異，因此是無常的；二是觀察眾生肥瘦不定，因此是無常的；三是觀察眾生貧富不定，因此是無常的；四是觀察眾生善惡不定，因此是無常的。文句的意思都很容易理解。第二部分是觀察所見的外法無常，文句的意思也很容易理解。第三部分是觀察所聞的內法無常，既觀察所見的法，又觀察所聞的法，總結前面並引出後面，下面正式辨析。
【English Translation】 English version: Then, Kāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) first asked how one could ultimately attain Nirvāṇa (the Buddhist term for the state of liberation from the cycle of birth and death). The Buddha then explained to him, clarifying that one could attain Nirvāṇa by cultivating the Ten Perceptions. This is divided into four parts: first, opening the chapter; second, summarizing and praising; third, detailed explanation; and fourth, summarizing and praising.
In the first part, the outline is first presented, and then the names of the Ten Perceptions are listed. Among these names, the first six explain how to subdue afflictions through acceptance, and the last four explain how to avoid faults. In subduing afflictions, the first three are about contemplation in a general sense, and the last three are about contemplation of internal and external matters. In avoiding faults, observing faults and generating aversion is called the Perception of Many Faults; unimpeded and correct cutting off of afflictions is called the Perception of Detachment; liberation from afflictions and their eradication is called the Perception of Cessation; attaining tranquility and being free from defilement is called the Perception of No-Love. If divided according to the stages of practice, cultivating aversion before reaching the Bhumis (levels of Bodhisattva practice) is called the Perception of Many Faults; cutting off delusion in the stage of seeing the Path is called the Perception of Detachment; removing the bonds of affliction in the stage of cultivating the Path is called the Perception of Cessation; attaining purity in the stage of no-more-learning (Arhatship) is called the Perception of No-Love. These four perceptions are still based on aversion, detachment, and cessation in the 'Earth Sutra', turning towards renunciation.
The summary and praise in the second paragraph are self-evident.
The third part explains in detail, first analyzing and explaining the first six perceptions of acceptance and subduing together. First, there is a direct analysis, and then the benefits of contemplation are clarified, which can accomplish the Seven Perceptions. In the direct analysis, first contemplate impermanence. First ask, then analyze. The analysis is divided into three parts: first, contemplating the impermanence of form; second, contemplating the impermanence of mind; and third, summarizing and praising. In contemplating the impermanence of form, there are three parts: first, dividing people into two types, beginners and long-time practitioners; second, dividing phenomena into two types, coarse and subtle; and third, analyzing contemplation based on people. First, for beginners, it is clarified how to contemplate coarse forms, and then for long-time practitioners, it is shown how to contemplate subtle forms. In contemplating coarse forms, contemplation is approached from both internal and external aspects; sentient beings are internal, and external objects are external. First, open two paths, then analyze, and finally summarize. The analysis is divided into four parts: first, observing the changes of sentient beings in five periods, therefore it is impermanent; second, observing the uncertainty of sentient beings' fatness and thinness, therefore it is impermanent; third, observing the uncertainty of sentient beings' poverty and wealth, therefore it is impermanent; and fourth, observing the uncertainty of sentient beings' goodness and evil, therefore it is impermanent. The meaning of the sentences is easy to understand. The second part is observing the impermanence of external phenomena that are seen, and the meaning of the sentences is also easy to understand. The third part is observing the impermanence of internal phenomena that are heard, both observing the phenomena that are seen and observing the phenomena that are heard, summarizing the previous and leading to the following, and the formal analysis is below.
。初觀諸天。次觀劫初一切眾生。后觀輪王。第四所聞外法無常。文亦可知。上來辨竟。是故當知內外無常總以結之。
前明觀粗。下就久行明其觀細。既觀粗已次觀細者結前生后。下正辨之。于中初問次辨后結。辨中初就未來之法觀細無常。后就現在。就未來中於內外色乃至微塵在未來時已是無常略以標舉。何以下釋。釋中初以可破壞相顯細無常。后以十時前後變改顯細無常。現中有三。一觀人盛衰顯細無常。二觀四大及四威儀顯細無常。三觀內外各有二觸能為苦因顯細無常。于中初觀內外各有二種苦因。飢渴寒熱出其因體。飢渴內因。寒熱外因。復觀是下用前所觀顯法無常。下結可知。
上來觀色。下次觀心。如內外色心法亦爾舉色類心。何以下釋。釋中初言行六處者緣境不同顯心無常。或生喜等改變不定顯心無常。
前色次心。下總結嘆。是故當知色非色法悉無常者結無常義。菩薩能下結無常觀。智者修已遠離常慢贊明修益。
苦中初先結前生后。次辨。后結。辨中有四。一總觀苦因於無常。二觀無常故受生老病死之苦。三觀無常故受于苦苦。四觀無常故生五盛陰。
次觀無我。于中初以無常及苦顯法無我。智復觀苦即無常下破情顯理。于中有五。一以苦無常破定有我。苦即無
【現代漢語翻譯】 現代漢語譯本：首先觀察諸天，其次觀察劫初的一切眾生，然後觀察轉輪聖王。第四是聽聞外道所說的法也是無常的，文義也很容易理解。以上辨析完畢。因此應當知道，內外諸法都是無常的，以此作總結。 前面說明了觀察粗顯的無常，下面就長期修行來闡明觀察細微的無常。既然觀察了粗顯的無常，接著觀察細微的無常，這是承前啓後。下面正式辨析。其中先問，然後辨析，最後總結。辨析中，首先就未來的法觀察細微的無常，然後就現在的法觀察。就未來的法中，對於內外之色乃至微塵，在未來的時候已經是無常的，略微地標舉出來。為什麼呢？下面解釋。解釋中，首先以可破壞的相來顯示細微的無常，然後以十個時期的前後變改來顯示細微的無常。現在之法有三種觀察。一是觀察人的盛衰來顯示細微的無常，二是觀察四大以及四種威儀來顯示細微的無常，三是觀察內外各有兩種觸能成為苦的原因來顯示細微的無常。其中首先觀察內外各有兩種苦因。飢渴寒熱是苦因的本體。飢渴是內因，寒熱是外因。再觀察下面用前面所觀察的來顯示法是無常的。下面的總結可以知道。 上面觀察了色法，下面觀察心法。如內外色法，心法也是這樣，舉色來類比心。為什麼呢？下面解釋。解釋中，首先說『行六處』，因為所緣的境界不同，顯示心是無常的。或者生起喜等，改變不定，顯示心是無常的。 前面說了色法，接著說了心法，下面總結讚歎。『是故當知色非色法悉無常者』，總結無常的意義。『菩薩能』下面總結無常觀。『智者修已遠離常慢』，讚歎說明修習的利益。 在苦的觀察中，首先總結前面，引出後面。其次辨析，然後總結。辨析中有四點：一是總觀苦因在於無常，二是觀察因為無常所以承受生老病死的痛苦，三是觀察因為無常所以承受苦苦，四是觀察因為無常所以產生五盛陰（Panca-skandha）。 其次觀察無我。其中首先用無常和苦來顯示法無我。『智復觀苦即無常』下面破除情執，顯示真理。其中有五點：一是用苦和無常來破除定有一個『我』。
【English Translation】 English version: First, observe the various heavens. Second, observe all sentient beings at the beginning of a kalpa (aeon). Then, observe the Wheel-Turning King (Chakravartin). Fourth, what is heard of external dharmas is also impermanent. The meaning is also easily understood. The above analysis is complete. Therefore, it should be known that both internal and external dharmas are impermanent, and this is the conclusion. Previously, the observation of gross impermanence was explained. Below, through prolonged practice, the observation of subtle impermanence is elucidated. Having observed gross impermanence, the next step is to observe subtle impermanence, which connects the preceding and following sections. The following is the formal analysis. Within this, there is first a question, then an analysis, and finally a conclusion. In the analysis, first, subtle impermanence is observed in future dharmas, and then in present dharmas. Regarding future dharmas, with respect to internal and external form (rupa) and even minute particles, they are already impermanent in the future. This is briefly pointed out. Why? The following explains. In the explanation, subtle impermanence is first revealed through the aspect of destructibility, and then subtle impermanence is revealed through the changes before and after the ten periods. There are three observations of present dharmas. First, observing the rise and decline of people reveals subtle impermanence. Second, observing the four great elements (Mahabhuta) and the four kinds of deportment reveals subtle impermanence. Third, observing that both internal and external factors each have two kinds of contact that can be causes of suffering reveals subtle impermanence. Among these, the first observation is that both internal and external factors each have two causes of suffering. Hunger and thirst are internal causes, while cold and heat are external causes. Further observation below uses what was previously observed to reveal that dharmas are impermanent. The conclusion below can be understood. Above, form (rupa) was observed. Below, mind (citta) is observed. Just as with internal and external form, so it is with mind. Form is used as an analogy for mind. Why? The following explains. In the explanation, first, it is said 'acting on the six sense bases (ayatana),' because the objects of perception are different, it reveals that the mind is impermanent. Or, the arising of joy (priti) and other emotions, changing and being unstable, reveals that the mind is impermanent. Previously, form was discussed, followed by mind. Below is a summary and praise. 'Therefore, it should be known that all form and non-form dharmas are impermanent,' concludes the meaning of impermanence. 'Bodhisattvas are able' below concludes the contemplation of impermanence. 'Wise ones, having cultivated this, are far from the pride of permanence,' praises and explains the benefits of cultivation. In the contemplation of suffering (dukkha), first, the preceding is summarized, and the following is introduced. Second, there is analysis, and then conclusion. There are four points in the analysis: first, a general observation that the cause of suffering lies in impermanence; second, observing that because of impermanence, one endures the suffering of birth, old age, sickness, and death; third, observing that because of impermanence, one endures suffering upon suffering; fourth, observing that because of impermanence, the five aggregates (Panca-skandha) arise. Next is the contemplation of non-self (Anatta). Among these, first, impermanence and suffering are used to reveal the non-self of dharmas. 'The wise also contemplate that suffering is impermanent' below breaks through emotional attachments and reveals the truth. There are five points within this: first, suffering and impermanence are used to break through the fixed notion of a 'self'.
常無常即苦觀法非我。若苦無常云何說下徴破情執。苦非我下重顯非我。眾生云何說言有我重破情執。二以和合無性破我。觀一切法有異和合總明法和。不從一和生一切法亦非一法是一切果別顯法和。一切和合皆無自性總明無性。亦無一性亦無異下別顯無性。諸法若有如是相下結破說我。三觀諸法無獨能作破定有我。一切法中無一能作別推無作。若一不下以一類餘明皆無作。四觀諸法無獨生滅破定有我。于中初明不獨生滅。次明諸法和合生滅。是法生已眾生倒想言是和合從和合生明凡倒惑。眾生宣說生滅和合從於神我和合而生。眾生倒想無有真下破情顯無。五就一異破定有我。于中先推何因緣故眾生說我。下正破之。于中先就一異以定。次就破之。先就一破。后就多破。一多俱無總以結破。
次明厭食。于中初先結前生后。次辨。后結。辨中先教修習厭想。后教正愿。前教厭中初觀四食無常苦等是可厭惡。后觀段食不凈生厭。復就前中先別後結。別中先觀段食生厭。有三複次。一觀諸法無常苦等不應為食起三種惡若為貪食起三種惡所得財共苦無分者。二觀由食生身心苦。苦中得食不應貪樂。三觀飲食能增長身。我為捨身不應貪食。觀餘三食及后總結文皆可知。觀不凈中初先正辨。迦葉言下辨觀虛實。前中初舉。
【現代漢語翻譯】 現代漢語譯本 常、無常即是苦，以觀法來說，沒有『我』（ātman）。如果苦和無常，為何還要說下面要駁斥的情執呢？『苦非我』下面，再次闡明沒有『我』。眾生為何說有『我』，再次駁斥情執。二、以和合無自性來破除『我』。觀察一切法有差異，和合在一起，總的說明法的和合。不是從一個和合而生一切法，也不是一個法是一切果，分別顯示法的和合。一切和合都沒有自性，總的說明無自性。也沒有一個自性，也沒有差異，下面分別顯示無自性。諸法如果有這樣的相，總結破除說『我』。三、觀察諸法沒有獨自能作，破除必定有『我』。一切法中沒有一個能作，分別推論沒有能作。如果一個不是，以一類推其餘，說明都沒有能作。四、觀察諸法沒有獨自生滅，破除必定有『我』。其中，先說明不獨自生滅。其次說明諸法和合生滅。這個法產生后，眾生顛倒妄想，說是和合從和合而生，說明凡夫的顛倒迷惑。眾生宣說生滅和合，從神我（ātman）和合而生。眾生顛倒妄想，沒有真實。五、就一異來破除必定有『我』。其中，先推論什麼因緣故眾生說『我』。下面正式破除它。其中，先就一異來確定。其次就破除它。先就一來破。后就多來破。一多都沒有，總的以總結來破除。
其次說明厭食。其中，先總結前文，引出後文。其次辨別。最後總結。辨別中，先教導修習厭想。后教導正愿。前教導厭惡中，先觀察四食無常、苦等，是可厭惡的。后觀察段食不凈而生厭惡。又就前面內容中，先分別，后總結。分別中，先觀察段食生厭惡。有三種複次。一、觀察諸法無常、苦等，不應為食物而生起三種惡，如果爲了貪食而生起三種惡，所得的財物與苦沒有分別。二、觀察由食物而生身心苦。在苦中得到食物，不應貪圖快樂。三、觀察飲食能增長身體。我爲了捨棄身體，不應貪食。觀察其餘三種食物以及後面的總結，文義都可以知道。觀察不凈中，先正式辨別。迦葉（Kāśyapa）說下面，辨別觀察的虛實。前面內容中，先舉例。
【English Translation】 English version Constancy and impermanence are suffering; according to the contemplation of Dharma, there is no 'self' (ātman). If suffering and impermanence exist, why speak of the emotional attachments to be refuted below? 'Suffering is not self' below, further clarifies that there is no 'self'. Why do sentient beings say there is a 'self', again refuting emotional attachments. Second, using the non-self-nature of aggregation to refute the 'self'. Observing that all dharmas have differences and are aggregated together, generally explaining the aggregation of dharmas. It is not that one aggregation gives rise to all dharmas, nor is one dharma the result of all, separately showing the aggregation of dharmas. All aggregations have no self-nature, generally explaining no self-nature. There is also no single self-nature, nor are there differences, below separately showing no self-nature. If dharmas have such characteristics, concluding the refutation of speaking of 'self'. Third, observing that all dharmas have no independent ability to act, refuting the definite existence of a 'self'. Among all dharmas, there is not one that can act, separately inferring that there is no actor. If one is not, using one category to infer the rest, explaining that none can act. Fourth, observing that all dharmas have no independent arising and ceasing, refuting the definite existence of a 'self'. Among them, first explaining that they do not independently arise and cease. Secondly, explaining that dharmas arise and cease in aggregation. After this dharma arises, sentient beings have inverted thoughts, saying that the aggregation arises from aggregation, explaining the inverted delusion of ordinary beings. Sentient beings proclaim that arising and ceasing aggregate, arising from the aggregation of the divine self (ātman). Sentient beings have inverted thoughts, there is no truth. Fifth, using oneness and otherness to refute the definite existence of a 'self'. Among them, first inferring for what reason sentient beings speak of 'self'. Below, formally refuting it. Among them, first determining based on oneness and otherness. Secondly, refuting it. First refuting based on oneness. Later refuting based on multiplicity. Neither oneness nor multiplicity exists, generally concluding the refutation.
Next, explaining aversion to food. Among them, first summarizing the previous text, leading to the following text. Secondly, distinguishing. Finally, summarizing. In the distinction, first teaching the practice of aversion contemplation. Later teaching right aspiration. In the previous teaching of aversion, first observing that the four foods are impermanent, suffering, etc., and are to be loathed. Later observing that physical food is impure and gives rise to aversion. Again, regarding the previous content, first distinguishing, then summarizing. In the distinction, first observing that physical food gives rise to aversion. There are three further instances. First, observing that dharmas are impermanent, suffering, etc., one should not give rise to three evils for the sake of food; if one gives rise to three evils for the sake of greed for food, the wealth obtained is no different from suffering. Second, observing that physical and mental suffering arises from food. Obtaining food in suffering, one should not crave pleasure. Third, observing that food can increase the body. I, for the sake of abandoning the body, should not crave food. Observing the remaining three foods and the later summary, the meaning can be understood. In the contemplation of impurity, first formally distinguishing. Kāśyapa says below, distinguishing the truth and falsehood of observation. In the previous content, first giving an example.
何以下釋。是名下結。后中先問后答可知。教修愿中先舉邪愿誡之令舍。后舉正愿嘆之令學。
次明修世不可樂想。于中初先結前生后。下正辨之。辨中有五。初一切處皆悉具有生老病死故不可樂。二一切處無進不退故不可樂。三一切世間具受苦樂流轉不定故不可樂。四觀世間舍宅已下明一切物無不是苦。五觀世間非歸依處故不可樂。
次明死想。于中初先結前生后。次辨。后結。辨中初先正修死想。我今設得七日已下勵意修道。前中有二。一觀念無常。先法次喻。迦葉言下問答辨相。二智者觀命系屬死下觀分段無常。于中初先觀命屬死。智復觀命如河岸下觀死壞命。先舉六喻。后合可知。下以死想勵意修道。
上來起觀。下明觀益。能成七想。如上六想即七想因牒前生后。下辨七想。初問次列。畏死勤脩名常修想。樂求常法名樂修想。觀諸眾生為苦煎迫生慈愍心不欲惱害名無瞋想。念諸眾生無常流變無所恃怙不生嫉忌名無妒想。于乞食時常修正愿名善愿想。觀身無我舍離慢高名無慢想。厭離世間專心定意名於三昧自在想也。下嘆顯勝。先嘆有行。名善解下嘆其有解。前中初先嘆其自行。名大醫下嘆其利他。自中初言是名沙門名婆羅門嘆其人也。以能息惡故名沙門。梵行無染名婆羅門。下嘆其行。
【現代漢語翻譯】 現代漢語譯本 『何以下釋。是名下結。』如何解釋這句話呢？這叫做下結（Adho-bandhana，束縛于下）。後面的內容中，先提出問題，然後給出答案，這是可以理解的。在關於教導、修行和願望的部分，首先列舉錯誤的願望，告誡人們捨棄它們；然後列舉正確的願望，讚歎它們，引導人們學習。
接下來闡明不應貪戀世間享樂的想法。首先，總結前文，引出後文。然後，正式地辨析這一點。辨析包含五個方面：第一，一切地方都具有生、老、病、死，因此不值得貪戀。第二，一切地方都沒有進步，只有退步，因此不值得貪戀。第三，整個世間都承受著苦樂，流轉不定，因此不值得貪戀。第四，觀察世間的房屋等，說明一切事物無一不是苦。第五，觀察世間沒有可以歸依之處，因此不值得貪戀。
接下來闡明死亡的念想。首先，總結前文，引出後文。然後，進行辨析。最後，進行總結。在辨析中，首先正式地修習死亡的念想。『我今設得七日已下勵意修道。』假設我現在只剩下七天的時間，我應該努力修行。前面部分包含兩個方面：一是觀念無常，先說法理，然後用比喻說明。『迦葉言下問答辨相。』迦葉（Kāśyapa）的言論中，通過問答來辨析事物的真相。二是智者觀察生命與死亡相連，觀察分段生死的無常。首先，觀察生命依附於死亡。『智復觀命如河岸下觀死壞命。』智者進一步觀察生命如同河岸，觀察死亡如何摧毀生命。先列舉六個比喻，後面的內容可以依此類推。最後，用死亡的念想來激勵自己努力修行。
上面闡述瞭如何生起觀想。下面闡明觀想的益處，能夠成就七種念想。如上所述的六種念想，就是七種念想的原因，承接前文，引出後文。下面辨析七種念想。首先提出問題，然後列舉它們。畏懼死亡，勤奮修行，叫做常修想（nitya-saṃjñā，常想）。樂於尋求永恒的佛法，叫做樂修想（sukha-saṃjñā，樂想）。觀察所有眾生被痛苦煎熬，生起慈悲之心，不願惱害他們，叫做無瞋想（nir-krodha-saṃjñā，無嗔想）。想到所有眾生都在無常中流轉變化，沒有可以依靠的，不生起嫉妒之心，叫做無妒想（an-īrṣyā-saṃjñā，無嫉妒想）。在乞食的時候，常常修正自己的願望，叫做善愿想（subha-saṃjñā，善愿想）。觀察身體沒有自我，捨棄傲慢，叫做無慢想（nir-māna-saṃjñā，無慢想）。厭離世間，專心致志，叫做於三昧自在想（samādhi-svatantra-saṃjñā，於三昧自在想）。下面讚歎並彰顯這些念想的殊勝之處。首先讚歎有修行的人。『名善解下嘆其有解。』被稱為善解，下面讚歎那些有見解的人。前面部分首先讚歎他們的自我修行。『名大醫下嘆其利他。』被稱為大醫，下面讚歎他們利益他人。在自我修行中，首先說『是名沙門名婆羅門嘆其人也。』這被稱為沙門（śrāmaṇa，勤息），婆羅門（brāhmaṇa，凈行），讚歎這些人。因為能夠止息惡行，所以被稱為沙門。梵行沒有污染，所以被稱為婆羅門。下面讚歎他們的行為。
【English Translation】 English version 『What follows explains. This is called lower binding (Adho-bandhana).』 How to interpret this? This is called lower binding. In what follows, the question is asked first, then the answer is given, which is understandable. In the section on teaching, practice, and vows, first, incorrect vows are listed, warning people to abandon them; then, correct vows are listed, praising them and guiding people to learn them.
Next, it clarifies the idea that one should not be attached to worldly pleasures. First, it summarizes the previous text and introduces the following text. Then, it formally analyzes this point. The analysis includes five aspects: First, all places have birth, old age, sickness, and death, so they are not worth being attached to. Second, all places have no progress, only decline, so they are not worth being attached to. Third, the entire world experiences suffering and pleasure, constantly changing, so it is not worth being attached to. Fourth, observing worldly houses, etc., it shows that everything is nothing but suffering. Fifth, observing that there is no refuge in the world, so it is not worth being attached to.
Next, it clarifies the thought of death. First, it summarizes the previous text and introduces the following text. Then, it analyzes. Finally, it summarizes. In the analysis, first, formally practice the thought of death. 『I now set myself to diligently cultivate the path for seven days.』 Suppose I only have seven days left, I should diligently cultivate. The previous part includes two aspects: one is the concept of impermanence, first stating the principle, then using metaphors to illustrate. 『Kāśyapa's words distinguish the characteristics through questions and answers.』 In Kāśyapa's (Kāśyapa) words, the truth of things is distinguished through questions and answers. Second, the wise observe that life is connected to death, observing the impermanence of segmented birth and death. First, observe that life depends on death. 『The wise further observe that life is like a riverbank, observing how death destroys life.』 The wise further observe that life is like a riverbank, observing how death destroys life. First, list six metaphors, and the following content can be inferred by analogy. Finally, use the thought of death to encourage oneself to cultivate diligently.
The above describes how to generate contemplation. The following clarifies the benefits of contemplation, which can achieve seven thoughts. The six thoughts mentioned above are the cause of the seven thoughts, connecting the previous text and introducing the following text. The following analyzes the seven thoughts. First, ask the question, then list them. Fearing death and diligently cultivating is called the constant thought (nitya-saṃjñā, perception of permanence). Being happy to seek the eternal Dharma is called the joyful thought (sukha-saṃjñā, perception of happiness). Observing all sentient beings being tormented by suffering, generating compassion, and not wanting to harm them is called the non-anger thought (nir-krodha-saṃjñā, perception of no anger). Thinking that all sentient beings are changing in impermanence, with nothing to rely on, and not generating jealousy is called the non-jealousy thought (an-īrṣyā-saṃjñā, perception of no jealousy). When begging for food, constantly correcting one's vows is called the good vow thought (subha-saṃjñā, perception of goodness). Observing that the body has no self and abandoning arrogance is called the non-arrogance thought (nir-māna-saṃjñā, perception of no arrogance).厭離世間，專心致志，叫做於三昧自在想（samādhi-svatantra-saṃjñā，於三昧自在想）。Being disgusted with the world and focusing wholeheartedly is called the thought of freedom in samadhi (samādhi-svatantra-saṃjñā, perception of freedom in samadhi). The following praises and highlights the excellence of these thoughts. First, praise those who practice. 『Called good understanding, the following praises those who have understanding.』 Called good understanding, the following praises those who have insights. The previous part first praises their self-cultivation. 『Called great physician, the following praises their benefiting others.』 Called great physician, the following praises their benefiting others. In self-cultivation, first say 『This is called śrāmaṇa, called brāhmaṇa, praising these people.』 This is called śrāmaṇa (śrāmaṇa, diligent in ceasing), brāhmaṇa (brāhmaṇa, pure conduct), praising these people. Because they can stop evil deeds, they are called śrāmaṇa. Because their Brahma conduct is without defilement, they are called brāhmaṇa. The following praises their actions.
先嘆因圓。到岸果極。因中寂靜潔解脫嘆其斷德。不起惡業名為寂靜。離煩惱染說為凈潔。免離眾苦說為解脫。智者正見嘆其智德。知過求出故名智者。識是達非稱曰正見。到果可知。利他可識。下明解中是名善解如來密者解上如來隨自隨他隨自他等三種語也。亦知諸佛七種語者知上因語至如意語。初先自知。后斷他疑下釋后四。能呵三界釋多過想。遠離三界釋前離想。滅除三界釋上滅想。於三界中不生愛著釋無愛想。
自下第四總以結嘆。是名具十是總結也。若有具下是其嘆也。
上來第一問答辨法。自下迦葉荷思讚歎。
陳如品者。就此辨修成德分中大判分二。三告至此約對影響辨修成德。由前廣論諸比丘等便能悟入。故下第二重複對之辨修成德。所為人中陳如為首。佛偏對之。即就其人以題章目名陳如品。就此品中初至獲得寂靜色來是其辨修成德所攝。因滅無常苦空等陰名為辨修。證得常樂我凈等陰說為成德。有十五句。初之六句約對果陰辨修成德。色無明下有其九句。約對因陰辨修成德。準驗斯文。舊人相傳言佛無色大成謬矣。
若有人能如是知下第四破邪通正分也。於此分中對破外道以通正義。對破眾魔以通正說。故名破邪通正分也。文中有三。一讚正毀邪以召邪徒。二邪眾雲集
【現代漢語翻譯】 現代漢語譯本 先讚歎因地的圓滿。到達彼岸是果地的極致。因地中的寂靜、潔凈、解脫，讚歎的是斷德。不起惡業稱為寂靜，遠離煩惱染污稱為凈潔，免離各種痛苦稱為解脫。智者的正確見解，讚歎的是智德。知道過失而尋求出離，所以稱為智者。認識到什麼是正確，什麼是錯誤，稱為正見。到達果地是可以知曉的，利益他人是可以認識的。下面闡明理解，這稱為善解如來密意，理解上面如來隨自、隨他、隨自他等三種語。也知道諸佛的七種語，知道上面的因語直到如意語。最初先自己知道，然後斷除他人的疑惑，下面解釋后四種語。能夠呵斥三界，解釋多過想。遠離三界，解釋前面的離想。滅除三界，解釋上面的滅想。對於三界中不生愛著，解釋無愛想。
從下面開始是第四部分，總的以總結讚歎。『是名具十』是總結。『若有具下』是讚歎。
上面是第一部分，問答辨法。從下面開始是迦葉荷思讚歎。
陳如品，就此辨修成德分中，大體分為二。『三告至此』是約對影響辨修成德。由於前面廣泛論述，諸比丘等便能悟入。所以下面第二部分重複對之辨修成德。所為人中，陳如為首。佛偏對之。即就其人以題章目，名陳如品。就此品中，『初至獲得寂靜色來』是其辨修成德所攝。因滅無常苦空等陰，名為辨修。證得常樂我凈等陰，說為成德。有十五句。最初的六句是約對果陰辨修成德。『色無明下』有其九句。約對因陰辨修成德。準驗斯文。舊人相傳言佛無色，大成謬矣。
『若有人能如是知下』是第四部分，破邪通正分。於此分中，對破外道以通正義，對破眾魔以通正說，故名破邪通正分。文中有三。一是贊正毀邪以召邪徒。二是邪眾雲集
【English Translation】 English version First, praise the completeness of the cause. Reaching the other shore is the ultimate of the fruit. The stillness, purity, and liberation in the cause are praised for their virtues of severance. Not creating evil karma is called stillness; being free from the defilements of afflictions is called purity; being free from all kinds of suffering is called liberation. The correct view of the wise is praised for its virtue of wisdom. Knowing faults and seeking to escape them is why they are called wise. Recognizing what is right and what is wrong is called correct view. Reaching the fruit is knowable, and benefiting others is recognizable. The following clarifies understanding; this is called skillfully understanding the secret meaning of the Tathagata, understanding the three kinds of speech of the Tathagata: according to oneself, according to others, and according to both oneself and others. Also knowing the seven kinds of speech of the Buddhas, knowing the above causal speech up to the speech of wish fulfillment. Initially, knowing oneself first, and then cutting off the doubts of others; the following explains the latter four speeches. Being able to rebuke the three realms explains the thought of many faults. Being far away from the three realms explains the previous thought of separation. Eliminating the three realms explains the above thought of elimination. Not generating attachment to the three realms explains the thought of no attachment.
From below begins the fourth part, generally concluding with praise. 'Is named possessing ten' is the conclusion. 'If there are those possessing below' is the praise.
Above is the first part, questioning and answering to distinguish the Dharma. From below begins Kashyapa's praise and admiration.
The Chapter of Ajnatakaundinya. Regarding this section on distinguishing cultivation and accomplishing virtue, it is broadly divided into two. 'The three announcements up to here' is about distinguishing cultivation and accomplishing virtue in relation to the influence. Because of the extensive discussion above, the bhikshus and others were able to awaken and enter. Therefore, the second part below repeats and distinguishes cultivation and accomplishing virtue in relation to it. Among the people being addressed, Ajnatakaundinya is the first. The Buddha addresses him specifically. That is, the chapter is titled based on that person, named the Chapter of Ajnatakaundinya. Within this chapter, 'from the beginning to obtaining the color of stillness' is included in the section on distinguishing cultivation and accomplishing virtue. Because of eliminating the impermanent, suffering, empty, and other skandhas, it is called distinguishing cultivation. Attaining the permanent, joyful, self, pure, and other skandhas is said to be accomplishing virtue. There are fifteen sentences. The first six sentences are about distinguishing cultivation and accomplishing virtue in relation to the fruit skandhas. 'Below the color of ignorance' there are nine sentences. About distinguishing cultivation and accomplishing virtue in relation to the cause skandhas. Based on this text, the old people passed down the saying that the Buddha has no form, which is greatly mistaken.
'If there are those who can know thus below' is the fourth part, breaking the heterodox and connecting to the orthodox. In this section, breaking the heterodox to connect to the orthodox meaning, breaking the demons to connect to the orthodox teaching, therefore it is named the section of breaking the heterodox and connecting to the orthodox. There are three parts in the text. First, praising the orthodox and destroying the heterodox to summon the heterodox followers. Second, the heterodox gather
。三如來對破。
初中復三。一讚其正。若人能知是名沙門名婆羅門明其有人。具足沙門婆羅門法明其有法。二毀其邪。初先直非。若離佛法無有沙門無婆羅門明其無人。亦無沙門婆羅門法彰其無法。一切外道虛假詐下舉詐顯無。初先直辨。何以下釋。三我常下彰己所吼類勸陳如。贊正毀邪名師子吼。
第二段中文別有四。一諸外道聞毀咸瞋求欲告佛。云已眾中有人有法。二諸外道誹毀如來以相安慰。三因前誹毀有人讚佛眾聞求試。四詣王求聽王引見佛。初中先嗔。后共詳議。第二段中四人發言。初人言佛所作如狂不足可憂。第二言佛宣說常等誘我弟子深是可愁。第三言佛妖幻不真不久磨滅不須愁慮。第四言已愁惱為物彰已能滅以安眾心。此第二竟。
第三段中文亦有四。初有外道嘆佛有德不應與諍。二眾聞嗔呵。三因眾呵廣嘆佛德。四眾聞求試。文皆可知。第四段中文亦有四。一共詣王所王見嗔呵。二贊王求試王復嫌責。毀王贊已王便聽許。四王引詣佛彰彼欲問請佛為答。文皆可識。此第二段邪眾雲集。
自下第三如來對破以通正義。問人有十。始從阇提終至須跋。此十人中三門分別。一就見分別。阇提婆私邪見外道。說涅槃法為無常故。先尼迦葉我見外道。富那及凈邊見外道。犢子是其
【現代漢語翻譯】 現代漢語譯本：三、如來對破。
初段中又分三部分。一、讚揚其正。『若人能知是名沙門名婆羅門』，說明有人具備沙門（Śrāmaṇa，指出家求道者）和婆羅門（Brāhmaṇa，指祭司階層）的資格。『具足沙門婆羅門法』，說明其具備相應的修行方法。二、駁斥其邪。首先直接否定，『若離佛法無有沙門無婆羅門』，說明沒有這樣的人。『亦無沙門婆羅門法』，彰顯沒有這樣的修行方法。『一切外道虛假詐』，舉出其虛假以顯示其無有。首先直接辨別。『何以下釋』，以下進行解釋。三、『三我常下彰己所吼類勸陳如』，彰顯自己所宣說的，勸導陳如（Ajñāta Kauṇḍinya，佛教最早的五比丘之一）。讚揚正法，駁斥邪說，這便是獅子吼。
第二段中文別有四部分。一、諸外道聽聞被駁斥后都感到憤怒，想要控告佛陀，聲稱自己一方『已眾中有人有法』。二、諸外道誹謗如來，以此互相安慰。三、因為之前的誹謗，有人讚嘆佛陀，大眾聽聞后請求試探佛陀。四、前往國王處請求允許，國王引見佛陀。第一部分中先是憤怒，然後共同商議。第二部分中四人發言。第一人說佛陀所作所為如同瘋狂，不值得擔憂。第二人說佛陀宣說『常』等法義，誘惑我的弟子，這才是值得憂愁的。第三人說佛陀的妖術幻化不真實，不會長久，很快就會磨滅，不需要憂慮。第四人說已經憂愁煩惱，爲了安撫大眾，彰顯自己有能力滅除佛法。這是第二部分結束。
第三段中文也有四部分。一、有外道讚歎佛陀有德行，不應該與他爭論。二、大眾聽聞后嗔怒呵斥。三、因為大眾的呵斥，更加廣泛地讚歎佛陀的德行。四、大眾聽聞后請求試探佛陀。文意都很明顯。第四段中文也有四部分。一、一同前往國王處，國王見到后嗔怒呵斥。二、讚美國王，請求允許試探佛陀，國王又嫌棄責備。三、譭謗國王，讚美自己后，國王便允許了。四、國王引導他們去見佛陀，彰顯他們想要提問，請佛陀回答。文意都很容易理解。這是第二段，邪眾雲集。
從下面開始是第三部分，如來對破，以闡明正義。提問者有十人，從阇提（Jāti，種姓）開始，到須跋（Subha）結束。這十人中，從三個方面分別。一、就見解分別。阇提是婆私邪見外道。說涅槃（Nirvāṇa，佛教修行的最終目標，指解脫）法為無常的緣故。先尼迦葉（Śreṇikaśyapa）是我見外道。富那（Pūrṇa）及凈（Śuddha）是邊見外道。犢子（Vātsīputrīya）是其...
【English Translation】 English version: Three, Tathāgata's Counter-Refutation.
The first section is further divided into three parts. 1. Praising the Correct. 'If a person can know, he is called a Śrāmaṇa (ascetic) and a Brāhmaṇa (priest),' indicating that someone possesses the qualifications of a Śrāmaṇa and a Brāhmaṇa. 'Fully possessing the Dharma of Śrāmaṇa and Brāhmaṇa,' indicating that they possess the corresponding methods of practice. 2. Refuting the Incorrect. First, directly negate, 'If apart from the Buddha-Dharma, there are no Śrāmaṇas and no Brāhmaṇas,' indicating that there is no such person. 'Also, there is no Dharma of Śrāmaṇa and Brāhmaṇa,' highlighting that there is no such method of practice. 'All external paths are false and deceptive,' citing their falsity to show their non-existence. First, directly distinguish. 'Why explain below?' Explanation follows below. 3. 'Three, I constantly proclaim and encourage Ajñāta Kauṇḍinya,' highlighting what he proclaims, encouraging Ajñāta Kauṇḍinya (one of the first five monks in Buddhism). Praising the correct Dharma and refuting the incorrect teachings is the Lion's Roar.
The second section in Chinese has four parts. 1. The externalists, upon hearing the refutation, feel angry and want to accuse the Buddha, claiming that their side 'already has people and Dharma in the assembly.' 2. The externalists slander the Tathāgata to comfort each other. 3. Because of the previous slander, some praise the Buddha, and the assembly, upon hearing this, requests to test the Buddha. 4. They go to the king to request permission, and the king introduces them to the Buddha. In the first part, there is first anger, then joint discussion. In the second part, four people speak. The first person says that what the Buddha does is like madness and not worth worrying about. The second person says that the Buddha proclaims the Dharma of 'permanence' and entices my disciples, which is what we should worry about. The third person says that the Buddha's magic is not real and will not last long, it will soon be extinguished, so there is no need to worry. The fourth person says that he is already worried and troubled, and to appease the assembly, he shows that he has the ability to eliminate the Buddha-Dharma. This is the end of the second part.
The third section in Chinese also has four parts. 1. Some externalists praise the Buddha for having virtue and say that they should not argue with him. 2. The assembly, upon hearing this, angrily scolds him. 3. Because of the assembly's scolding, they praise the Buddha's virtue more extensively. 4. The assembly, upon hearing this, requests to test the Buddha. The meaning of the text is clear. The fourth section in Chinese also has four parts. 1. They go to the king together, and the king, upon seeing them, angrily scolds them. 2. They praise the king and request permission to test the Buddha, and the king again dislikes and blames them. 3. After slandering the king and praising themselves, the king then grants permission. 4. The king leads them to see the Buddha, highlighting their desire to ask questions and request the Buddha to answer. The meaning of the text is easy to understand. This is the second section, where the evil assembly gathers.
From below begins the third part, the Tathāgata's counter-refutation, to clarify the correct meaning. There are ten questioners, starting from Jāti (birth, caste) and ending with Subha. Among these ten people, they are distinguished from three aspects. 1. Distinguishing based on views. Jāti is a heretic with the wrong view of Vāsi. He says that Nirvāṇa (the ultimate goal of Buddhist practice, referring to liberation) is impermanent. Śreṇikaśyapa is a heretic with the view of self. Pūrṇa and Śuddha are heretics with extreme views. Vātsīputrīya is...
疑心外道。疑道有無並疑得者。納衣是其自然外道。說一切法皆自然有不從緣生。此亦其是邊見所攝。弘廣須跋戒取外道。弘廣執取乞食為道。須跋執取苦行為道。
二所顯分別。對初二人明涅槃法。對彼阇提明瞭因所顯性凈涅槃。對婆私吒明斷障所得方便涅槃。對次四人明其理法。于中初對先尼迦葉明無我理。對后二人明非斷常中道之理。對后四人明聖道法。對彼犢子明其有道及有得者。對彼納衣明道緣生非是自然。對彼弘廣明修者得不修不得。對彼須跋明調心是道非是苦行。實觀是道非世八禪。
三隨文辨釋。就初人中文別有四。一標舉問人。二執邪難佛。如來對破。三請佛正義。如來為解。四求出家。如來能許。初段可知。
第二段中先難后釋。難中初先難破涅槃常樂我凈。若瞿曇說亦常已下遮佛二語。前中先別。后總結難。別中初先難破常義。先定如來。汝說涅槃是常法耶。佛答如是。下就設難。若常不然牒以總非。何以下釋。如世間法舉事類徴。瞿曇常說修無常下當法正難。有四複次。一修無常想獲得涅槃故是無常。二斷貪等以為涅槃故是無常。三從因解脫故是無常。四明涅槃若同五陰即是無常。若離五陰即是虛空。于中初明五陰緣生故是無常。后將解脫對之徴難。同即無常。異即是空
。若同虛空即非因生難我樂凈。各別一句。一切因生皆無常下總以結難。阇提恐佛被徴轉計宣說亦常亦無常等故下遮之。于中三句。一逆取佛說推為二語。瞿曇若說亦常無常亦苦樂等豈非二語。二列昔所聞明佛無二。三瞿曇今下約之徴佛。說於二語自言是佛是義云何。
下佛答中先對前難解涅槃常。卻對后遮明已無二。前解常中初先取其所立性因決通已義。汝等法中有二因下就其所解生了二因釋通已義。
前中有六。一共要定。我今問汝隨汝意答彼答言善。二問汝性為常無常彼答是常。三問是效能作一切內外因耶彼答如是。四佛問云何彼具辨之。道言從性生大等者此迦毗羅仙人所計。彼仙獲得世俗五通。見過去世八萬劫事。八萬劫外通力不及冥然不見。便作是言八萬劫外不應無法應有冥性。從彼冥性起于最初覺知之心名為生大。以此受生之原首故。百論之中名初生覺。從此復起彼中陰中受生我心說之為慢。我是慢故。百論之中說為我心。從此我心生二種法。一色二心。色中合有二十一種。謂從我心生五微塵。所謂色聲香味及觸。從五微塵生於五大。所謂地水火風及空。從彼五大生於五根。所謂眼耳鼻舌及身。從彼色塵生於火大。火大生眼。眼還見色。從彼聲塵生於空大。空大成耳。耳還聞聲。從彼香塵生
【現代漢語翻譯】 現代漢語譯本：如果（諸法）與虛空相同，那就不是因緣所生，（因為虛空）難以說是『我』、『樂』、『凈』的（常樂我凈）。（這是）各別一句。（以下）『一切因生皆無常』，總括地用以結論和反駁。（外道）阇提恐怕佛陀被詰難而轉變計較，宣說（諸法）亦常亦無常等等，所以（佛陀）遮止他。其中（包含）三句。第一句，倒過來採用佛陀所說的話，推論為（佛陀）自相矛盾的言論：『瞿曇，如果（你）說（諸法）亦常亦無常，亦苦亦樂等等，豈不是自相矛盾的言論？』第二句，列舉過去所聽聞的，表明佛陀沒有自相矛盾之處。第三句，『瞿曇今下』，就此詰難佛陀，（你）說自相矛盾的話，（卻）自稱是佛，這道理如何解釋？ 下面佛陀的回答中，先針對前面的詰難，解釋涅槃是常。然後針對後面的遮止，表明自己沒有自相矛盾之處。前面解釋『常』的部分，首先採取對方所立的『性』作為原因，明確通達（對方）的意義。『汝等法中有二因下』，就對方所理解的『生因』和『了因』，解釋通達（對方）的意義。 前面（解釋『常』的部分）包含六點。第一，共同約定。『我今問汝隨汝意答』，對方回答『善』。第二，問（對方的）『性』是常還是無常，對方回答是常。第三，問這種『性』能夠產生一切內外之因嗎？對方回答『如是』。第四，佛陀問『云何』（如何產生），對方詳細地辯解。說道『從性生大等者』，這是迦毗羅仙人（Kapila，數論派的祖師）所計度的。那位仙人獲得了世俗的五神通，見到過去世八萬劫的事情。超過八萬劫，神通力量達不到，昏暗而不能見到。於是就說八萬劫之外不應該沒有法，應該有冥性（Prakrti，自性）。從那冥性產生最初覺知的心，名為生大（Mahat，大覺）。因為這是受生的根源，所以在《百論》中稱為『初生覺』。從此又產生彼中陰中受生的『我心』，說之為慢（Ahamkara，我慢）。『我是慢故』，所以在《百論》中說為『我心』。從此『我心』產生兩種法，一是色法，二是心法。色法中合共有二十一種。就是從『我心』產生五微塵，所謂色（rupa，顏色）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）及觸（sprashtavya，觸覺）。從五微塵產生五大，所謂地（prthivi，地）、水（ap，水）、火（tejas，火）、風（vayu，風）及空（akasha，空）。從那五大產生五根，所謂眼（caksu，眼）、耳（shrotra，耳）、鼻（ghrana，鼻）、舌（jihva，舌）及身（kaya，身）。從那色塵產生火大，火大產生眼，眼還見色。從那聲塵產生空大，空大成耳，耳還聞聲。從那香塵生...
【English Translation】 English version: If (all dharmas) are the same as space, then they are not born from causes, (because space) is difficult to say to be 'self', 'joy', 'pure' (eternal, joyful, self, pure). (This is) each separate sentence. (The following) 'all that is born from causes is impermanent', is used to conclude and refute in general. (The heretic) Jati was afraid that the Buddha would be questioned and change his calculations, and declared that (dharmas) are both permanent and impermanent, etc., so (the Buddha) stopped him. Among them (contains) three sentences. The first sentence, reverses the words spoken by the Buddha, and infers that (the Buddha) is self-contradictory: 'Gautama, if (you) say that (dharmas) are both permanent and impermanent, both suffering and joy, etc., wouldn't that be self-contradictory?' The second sentence lists what was heard in the past, indicating that the Buddha has no self-contradiction. The third sentence, 'Gautama now below', questions the Buddha on this, (you) speak self-contradictory words, (but) claim to be a Buddha, how is this principle explained? In the Buddha's answer below, he first addresses the previous question, explaining that Nirvana is eternal. Then, in response to the subsequent obstruction, he shows that he has no self-contradiction. In the previous part explaining 'eternality', he first takes the 'nature' established by the other party as the cause, and clearly understands (the other party's) meaning. 'You etc. Dharma has two causes below', explains the meaning of understanding (the other party) based on the 'cause of birth' and 'cause of understanding' understood by the other party. The previous (part explaining 'eternality') contains six points. First, common agreement. 'I now ask you, answer according to your intention', the other party answers 'good'. Second, ask whether (the other party's) 'nature' is permanent or impermanent, the other party answers that it is permanent. Third, ask whether this 'nature' can produce all internal and external causes? The other party answers 'so it is'. Fourth, the Buddha asks 'how' (how to produce), and the other party explains in detail. Saying 'from nature to produce great etc.', this is what Kapila (Kapila, the founder of the Samkhya school) calculated. That immortal obtained the five mundane supernatural powers and saw the events of the past eighty thousand kalpas. Beyond eighty thousand kalpas, the power of supernatural powers could not reach, and it was dark and could not be seen. So he said that there should be no Dharma outside of eighty thousand kalpas, there should be Prakrti (Prakrti, self-nature). From that Prakrti arises the first knowing mind, called Mahat (Mahat, great awakening). Because this is the origin of being born, it is called 'the first born consciousness' in the Treatise on the Hundred. From this, the 'I-mind' that is born in the intermediate yin is produced again, which is called Ahamkara (Ahamkara, arrogance). 'I am arrogant', so it is called 'I-mind' in the Treatise on the Hundred. From this 'I-mind' arises two kinds of Dharma, one is form Dharma, and the other is mind Dharma. There are a total of twenty-one kinds of form Dharma. That is, from the 'I-mind' arises five subtle dusts, namely rupa (rupa, color), shabda (shabda, sound), gandha (gandha, smell), rasa (rasa, taste) and sprashtavya (sprashtavya, touch). From the five subtle dusts arise the five great elements, namely prthivi (prthivi, earth), ap (ap, water), tejas (tejas, fire), vayu (vayu, wind) and akasha (akasha, space). From the five great elements arise the five roots, namely caksu (caksu, eye), shrotra (shrotra, ear), ghrana (ghrana, nose), jihva (jihva, tongue) and kaya (kaya, body). From that color dust arises the fire element, the fire element produces the eye, and the eye sees color again. From that sound dust arises the space element, the space element becomes the ear, and the ear hears sound again. From that fragrance dust arises...
于地大。地大生鼻。鼻還聞香。從彼味塵生於水大。水大生舌。舌還別味。從彼觸塵生於風大。風大生身。身還覺觸。彼說五塵俱生五大大俱生根。向前所論從強為言。此前十五並五業根及心平等根。通前合有二十一法。五業根者手腳口聲男根女根。心平等者是其內心。五大齊成故曰平等。大齊成故心識多依。色法如是。所生心中有其三種。謂染粗黑。染者是貪。粗者是瞋。黑者是癡。此三皆是受生煩惱。于受生時男即于母生愛名染。于父生瞋名之為粗。女翻可知。無明不了說之為黑。通色合有二十四也。然今文中先明生色。初言從慢生十六法謂地水等據末超舉。五大五根五作業根及心平等是十六法從五法生謂色聲等卻舉五塵。下明心法。是二十一根本有三總以標舉。染等列名。染者名愛會名顯示。是二十五皆因性生總以結之。前所生中有二十六。大慢為二。色法之中有二十一。心法有三。今以何故言二十五。五業根中男女二根隨人不併。是故但云二十五矣。此四段竟。五佛問大等是常無常。彼答性常大等無常。六佛取其言決通已義。如汝法中因雖是常而果無常。我佛法中因雖無常果常何過。此初段竟。
自下第二就其所解生了二因釋通已義。有七複次。一問汝法有二因不彼答言有。二問云何彼列其名。三問其
【現代漢語翻譯】 現代漢語譯本 于地大（四大元素之一，指地元素）。地大產生鼻根。鼻根能夠聞到香味。從那味塵（色聲香味觸中的味覺對像）產生於水大（四大元素之一，指水元素）。水大產生舌根。舌根能夠分辨味道。從那觸塵（色聲香味觸中的觸覺對像）產生於風大（四大元素之一，指風元素）。風大產生身根。身根能夠覺知觸感。他們說五塵（色聲香味觸）同時產生，五大（地水火風空）同時產生，五根（眼耳鼻舌身）也同時產生。前面所說的，是從強盛的角度來說的。此前十五種（五塵、五大、五根）加上五業根（手、腳、口、聲、男女根）以及心平等根，總共有二十一種法。五業根指的是手根、腳根、口根、聲根、男根、女根。心平等指的是內心。五大同時成就，所以叫做平等。因為五大同時成就，所以心識多所依賴。色法就是這樣。所產生的心中，有三種，分別是染、粗、黑。染指的是貪慾。粗指的是嗔恚。黑指的是愚癡。這三種都是受生時的煩惱。在受生的時候，如果是男子，就會對母親產生愛戀，這叫做染。對父親產生嗔恨，這叫做粗。女子則相反。無明不瞭解事理，就叫做黑。總合色法，共有二十四種。然而現在文中，先說明生色。最初說從慢心產生十六法，指的是地、水等，這是從末端超前舉例。五大、五根、五作業根以及心平等，是十六法。從五法產生，指的是色、聲等，這裡卻舉出五塵。下面說明心法。這二十一種根本，有三種總的標舉，就是染等列出的名稱。染指的是愛戀，會指的是顯示。這二十五種都是因為自性而生，總的用一句話來總結。前面所生之法共有二十六種，大和慢是兩種。色法之中有二十一種，心法有三種。現在為什麼說二十五種呢？因為五業根中，男女二根不會同時存在於一個人身上。所以只說二十五種。這四段結束。五佛問大等是常還是無常。他們回答說自性是常，大等是無常。六佛用他們的言論來決斷，通達了自己的義理。就像你們的法中，因雖然是常，而果卻是無常。我的佛法中，因雖然是無常，果卻是常，有什麼過錯呢？這第一段結束。 從下面第二段開始，就他們所理解的生和了二因，來解釋通達自己的義理。有七個複次。一問：你們的法中有兩種因嗎？他們回答說有。二問：是什麼？他們列出了名稱。三問：
【English Translation】 English version Regarding the great element of earth (one of the four great elements, referring to the earth element). The great earth element produces the nose faculty. The nose faculty can smell fragrances. From that flavor object (the object of taste among form, sound, smell, taste, and touch) arises from the great element of water (one of the four great elements, referring to the water element). The great water element produces the tongue faculty. The tongue faculty can distinguish flavors. From that touch object (the object of touch among form, sound, smell, taste, and touch) arises from the great element of wind (one of the four great elements, referring to the wind element). The great wind element produces the body faculty. The body faculty can perceive touch. They say that the five objects (form, sound, smell, taste, and touch) arise simultaneously, the five great elements (earth, water, fire, wind, and space) arise simultaneously, and the five faculties (eye, ear, nose, tongue, and body) also arise simultaneously. What was said earlier was from the perspective of what is strongest. The fifteen (five objects, five great elements, five faculties) plus the five karma faculties (hand, foot, mouth, voice, male and female faculties) and the mind-equality faculty, total twenty-one dharmas. The five karma faculties refer to the hand faculty, foot faculty, mouth faculty, voice faculty, male faculty, and female faculty. Mind-equality refers to the inner mind. The five great elements are simultaneously accomplished, so it is called equality. Because the five great elements are simultaneously accomplished, the consciousness relies on them greatly. Such is the nature of form. In the mind that arises, there are three types, namely, defilement, coarseness, and darkness. Defilement refers to greed. Coarseness refers to anger. Darkness refers to ignorance. These three are afflictions at the time of being born. At the time of being born, if it is a male, he will develop love for his mother, which is called defilement. He will develop hatred for his father, which is called coarseness. It is the opposite for a female. Not understanding things due to ignorance is called darkness. Combining with form, there are a total of twenty-four types. However, in the current text, it first explains the arising of form. Initially, it says that sixteen dharmas arise from pride, referring to earth, water, etc., which is an example of mentioning the end to represent the beginning. The five great elements, five faculties, five karma faculties, and mind-equality are the sixteen dharmas. They arise from five dharmas, referring to form, sound, etc., but here it mentions the five objects. Below, it explains the mind dharma. These twenty-one fundamentals have three general categories, which are the names listed as defilement, etc. Defilement refers to love, and 'hui' refers to manifestation. These twenty-five all arise from self-nature, and are summarized in one sentence. The dharmas that arise earlier total twenty-six, with 'great' and 'pride' being two. Among the form dharmas, there are twenty-one, and there are three mind dharmas. Why are there twenty-five now? Because among the five karma faculties, the male and female faculties do not exist simultaneously in one person. Therefore, it only says twenty-five. This concludes the four sections. The five Buddhas ask whether the great elements, etc., are permanent or impermanent. They answer that self-nature is permanent, and the great elements, etc., are impermanent. The six Buddhas use their words to decide and understand their own meaning. Just like in your dharma, although the cause is permanent, the effect is impermanent. In my Buddha-dharma, although the cause is impermanent, the effect is permanent, what is wrong with that? This concludes the first section. Starting from the second section below, they explain the two causes of arising and ceasing, based on their understanding, to explain their own meaning. There are seven further questions. First question: Do you have two causes in your dharma? They answer that they do. Second question: What are they? They list the names. Third question:
相彼具辨之。四問二因得相作不彼答不得。五問二種雖不相作有因相不彼答言有。六問了因同所了不彼答不同。七佛取所答釋通已義。我法雖從無常之因獲得涅槃而非無常。
上來一段對其前難解涅槃常。自下第二對其後遮明無二語。于中有三。一對上問中瞿曇若說亦常無常亦苦樂等豈非二語明已不二。了因得法是其常樂我凈義故佛說常等。生因得法無有常樂我凈義故佛說無常苦無我等。是故如來所說有二結成前二。如是二語無有二者就前二語釋成無二。於一法中各施一言故曰無二。是故下結。二對上問中我曾聞說佛無二語明已無二稱昔所聞。于中初言如汝所聞佛出於世無有二語牒前問詞。是言善哉嘆昔所聞。所聞當今故曰善哉。三對上問中瞿曇今者說於二語言佛我是是義云何明已無二故得是佛。于中兩句。一對諸佛明語無二。一切諸佛所說無差是故說言佛無二語正明無二。云何無下釋無差相。了因所得同說有其常樂我凈名同說有。生因所得同說無其常樂我凈名同說無。二約諸法明語無二。如來世尊雖名二語爲了一語正明無二。云何下釋。先問后解。為使阇提更解異法。故就眼等而解釋之。眼色兩別名為二語。生識義同名為一語。乃至意法亦復如是。
上來第二執邪難佛如來對破。自下第三請佛正義如來
為說。于中有三。一請正義如來為解。二彼彰已解如來反試。三彼申已解如來述贊。初中先請二語了一。如來約就四諦辨之。第二可知。第三段中阇提初先自宣已解。言苦凡二聖人一者。凡夫但知六道事別名之為二。聖知皆苦所以言一。乃至道諦凡夫但知行事差別名之為二。聖知諸行道義不殊故名為一。佛贊可知。此第三竟。
自下第四彼求出家如來聽許。于中初求如來敕度。陳如度之。彼獲聖果。
第二人中文亦有四。一舉問人。二執邪難佛如來對破。三請佛正義如來為說。四婆私證果辭佛取滅。初段可知。
第二段中有四問答。一問如來涅槃常耶。佛答如是。二問如來將不宣說無為涅槃。佛答如是。三難如來若是無者便同四無。云何言有常樂我凈。于中初先辨立四無。下將涅槃對之設難。下佛答之。辨明涅槃但是互無非餘三種。如是涅槃非先無者不同第一。一切眾生從本已來有涅槃性故非先無。亦非滅無不同第二。一證永寂故非滅無非畢竟無不同第四。諸佛有故。同異無下明同第三。先總標舉。下別顯之。先就世事辨互無相。后約顯法。此第三番。
四重徴如來若是異無涅槃便非常樂我凈。下佛答之。彰世互無。即帶三無故是無常。涅槃之法唯是互無不兼余義故是常等。于中三句。一簡
【現代漢語翻譯】 現代漢語譯本： 說是這樣。其中有三種情況。第一種是請求正義如來解釋。第二種是那人闡明理解后，如來反過來考驗他。第三種是那人陳述自己的理解后，如來敘述並讚揚。在第一種情況中，先用兩句話完成請求。如來就四諦（苦、集、滅、道）來辨析。第二種情況可以理解。在第三段中，憍陳如（Ajñātakauṇḍinya）首先自己宣說已經理解。說到苦諦，凡夫和聖人的理解不同。凡夫只知道六道（地獄、餓鬼、畜生、阿修羅、人、天）的事情是不同的，所以稱之為二。聖人知道一切都是苦，所以說是一。乃至道諦，凡夫只知道修行的方法不同，所以稱之為二。聖人知道所有修行的方法在道義上沒有區別，所以稱為一。佛的讚揚可以理解。這是第三部分結束。 從下面開始是第四部分，那人請求出家，如來允許。其中首先是請求，如來命令度化。憍陳如度化了他。他獲得了聖果。 第二個人中，內容也有四個方面。一是提出問題的人。二是那人堅持邪見，為難佛，如來駁斥。三是請求佛解釋正義，如來為他說法。四是婆私（Vāsiṣṭha）證得聖果，向佛告辭，入滅。第一部分可以理解。 第二段中有四個問答。一問如來涅槃（Nirvana，寂滅）是常嗎？佛回答是的。二問如來將不說無為涅槃嗎？佛回答是的。三是責難如來，如果涅槃是無，那就和四無相同了。怎麼能說是常、樂、我、凈呢？其中首先辨析四無。下面將涅槃與之對比，提出責難。下面是佛的回答。辨明涅槃只是互無，不是其餘三種。這樣的涅槃不是先前沒有的，和第一種不同。一切眾生從本來就具有涅槃的性質，所以不是先前沒有的。也不是滅無，和第二種不同。一證永寂，所以不是滅無，不是畢竟無，和第四種不同。諸佛具有涅槃，所以和第三種不同。下面說明同異無。先總的概括提出。下面分別顯示。先就世事辨析互無的現象。后從顯法的角度來說明。這是第三番。 四是再次質問如來，如果涅槃是異無，那就不是常、樂、我、凈了。下面是佛的回答。闡明世間的互無，就帶有三種無，所以是無常。涅槃的法只是互無，不兼有其他含義，所以是常等。其中有三句話。一是簡別。
【English Translation】 English version: It is said thus. There are three aspects to it. First, requesting the Tathagata (如來, Thus Come One) of Righteousness to explain. Second, after he clarifies his understanding, the Tathagata tests him in return. Third, after he states his understanding, the Tathagata narrates and praises it. In the first aspect, the request is completed with two sentences. The Tathagata analyzes it based on the Four Noble Truths (四諦, suffering, accumulation, cessation, path). The second aspect is understandable. In the third section, Ajñātakauṇḍinya (阇提, Ajñātakauṇḍinya) first declares his understanding himself. Speaking of the Truth of Suffering, the understanding of ordinary people and sages differs. Ordinary people only know that the affairs of the six realms (六道, hell, hungry ghosts, animals, asuras, humans, devas) are different, so they call it two. Sages know that everything is suffering, so they say it is one. Even up to the Truth of the Path, ordinary people only know that the methods of practice are different, so they call it two. Sages know that all methods of practice are not different in the meaning of the Path, so they call it one. The Buddha's praise is understandable. This is the end of the third part. From below begins the fourth part, where he requests to leave home, and the Tathagata permits it. Among them, first is the request, and the Tathagata orders the conversion. Ajñātakauṇḍinya converts him. He obtains the holy fruit. In the second person, there are also four aspects to the content. First, the person who raises the question. Second, the person insists on wrong views and makes things difficult for the Buddha, and the Tathagata refutes him. Third, requesting the Buddha to explain the right meaning, and the Tathagata explains it for him. Fourth, Vāsiṣṭha (婆私, Vāsiṣṭha) attains the holy fruit, bids farewell to the Buddha, and enters Nirvana. In the second section, there are four questions and answers. First, asking whether the Tathagata's Nirvana (涅槃, Nirvana) is permanent. The Buddha answers yes. Second, asking whether the Tathagata will not speak of unconditioned Nirvana. The Buddha answers yes. Third, challenging the Tathagata, if Nirvana is non-existence, then it is the same as the four non-existences. How can it be said to be permanent, blissful, self, and pure? Among them, first analyze the four non-existences. Below, Nirvana is compared with them, and a challenge is raised. Below is the Buddha's answer. Clarifying that Nirvana is only mutual non-existence, not the other three types. Such Nirvana is not previously non-existent, which is different from the first type. All sentient beings have the nature of Nirvana from the beginning, so it is not previously non-existent. It is also not annihilation non-existence, which is different from the second type. One proves eternal stillness, so it is not annihilation non-existence, not ultimate non-existence, which is different from the fourth type. The Buddhas have Nirvana, so it is different from the third type. Below, the similarities and differences of non-existence are explained. First, a general summary is presented. Below, they are shown separately. First, the phenomenon of mutual non-existence is analyzed based on worldly affairs. Later, it is explained from the perspective of manifest Dharma. This is the third time. Fourth, repeatedly questioning the Tathagata, if Nirvana is different non-existence, then it is not permanent, blissful, self, and pure. Below is the Buddha's answer. Clarifying that worldly mutual non-existence carries three non-existences, so it is impermanent. The Dharma of Nirvana is only mutual non-existence, and does not have other meanings, so it is permanent, etc. Among them, there are three sentences. First, distinguishing.
粗異細。汝說異無牒其所立。有三種無總顯其相。下別顯之。牛馬悉是先無後有有未有無。已有還無有已滅無。異相無者如汝所說有其互無。佛若更辨不異婆私。故言異相如汝所說世間互無。帶此三無故是無常。二辨細異粗。向前三無涅槃中無是故涅槃常樂我凈。三世有病下就彼涅槃互無法中廣解常義。以諸煩惱是無常故。涅槃無之得名為常。于中三句。一立喻顯法。先舉三病。次列三藥。下彰病治不得相有。二約喻顯法。先舉三過。次列三治。下彰過治不得相有。三就之辨釋常無常等。三種病中無三藥故生死無常無我樂凈。三種藥中無三病故涅槃得有常樂我凈。此第二竟。
自下第三彼請正義如來為說。于中亦三。一請正義如來為說。二彼彰已下如來反試。三彼申已解如來述贊。
自下第四明婆私吒證果取滅。于中有四。一佛彰其人已得羅漢勸施衣缽陳如施之。二憑陳如請佛懺謝並辭取滅陳如為通。三佛彰其人宿善今成已得正果勸供其尸陳如往供。四垂滅現變外道輕謗。
先尼迦葉同皆計我。先尼所計亦即亦離。作身是即。常身是離。迦葉執異。
就先尼中文亦有四。一舉問人。二執我難佛如來對破。三請正義如來為說。四求出家如來聽許。
第二段中先尼初先問佛我義佛默不答。
【現代漢語翻譯】 現代漢語譯本 粗和細（的區別）。你說『異』，卻沒有拿出你所依據的理由。有三種『無』，先總的顯示它們的相狀，下面再分別顯示。牛馬都是先無後有，有未有無，已有還無，有已滅無。『異相無』就像你所說的，有其互相的『無』。佛如果再分辨『不異』，就和婆私（Vaisheshika，勝論學派）沒有區別了。所以說『異相』就像你所說的世間互相的『無』。帶著這三種『無』，所以是無常。二是分辨細和粗的『異』。前面說的三種『無』，在涅槃中是沒有的，所以涅槃是常、樂、我、凈。三是世間有病，下面就針對涅槃互相『無』的法中，廣泛解釋『常』的意義。因為諸煩惱是無常的，涅槃沒有這些煩惱，所以才得名為『常』。其中有三句。一是立比喻來顯示法。先舉出三種病，其次列出三種藥，下面彰顯病和治不得互相存在。二是約比喻來顯示法。先舉出三種過失，其次列出三種對治，下面彰顯過失和對治不得互相存在。三是就此來辨釋常、無常等。三種病中沒有三種藥，所以生死是無常、無我、無樂、無凈。三種藥中沒有三種病，所以涅槃才會有常、樂、我、凈。這是第二部分結束。
從下面開始是第三部分，婆私（Vaisheshika）請問正義，如來為他說法。其中也有三部分。一是請問正義，如來為他說法。二是婆私（Vaisheshika）彰顯之後，如來反過來試探他。三是婆私（Vaisheshika）陳述已經理解，如來述說讚歎。
從下面開始是第四部分，說明婆私吒（Vasistha）證得阿羅漢果，準備入滅。其中有四部分。一是佛彰顯這個人已經得到阿羅漢果，勸他施捨衣缽，陳如（Kaundinya）施捨了。二是憑陳如（Kaundinya）請求，佛懺悔謝罪，並且辭別準備入滅，陳如（Kaundinya）為他通報。三是佛彰顯這個人宿世的善根今產生熟，已經得到正果，勸大家供養他的遺體，陳如（Kaundinya）前去供養。四是垂死之際顯現變化，外道輕視誹謗。
先尼（Sanjaya）和迦葉（Kasyapa）都執著于『我』。先尼（Sanjaya）所執著的『我』，既是『即』，又是『離』。作身是『即』，常身是『離』。迦葉（Kasyapa）執著于『異』。
就先尼（Sanjaya）這一部分，內容也有四點。一是舉出提問的人。二是執著于『我』，為難佛，如來針對性地破斥。三是請問正義，如來為他說法。四是請求出家，如來聽許。
第二段中，先尼（Sanjaya）最初先問佛『我』的意義，佛默然不答。
【English Translation】 English version Coarse and fine (differences). You say 'different,' but you haven't presented the reasons you rely on. There are three kinds of 'non-existence,' first generally showing their characteristics, and then showing them separately below. Oxen and horses are all initially non-existent and then existent, existent yet not existent, already existent and then non-existent, existent and already extinguished as non-existent. 'Different-aspect non-existence' is like what you say, having their mutual 'non-existence.' If the Buddha were to further distinguish 'not different,' there would be no difference from Vaisheshika (Vaisheshika, the school of particularity). Therefore, it is said that 'different aspects' are like the mutual 'non-existence' of the world as you say. Carrying these three kinds of 'non-existence,' therefore it is impermanent. Second, distinguish the 'difference' between fine and coarse. The three kinds of 'non-existence' mentioned earlier do not exist in Nirvana, therefore Nirvana is permanent, blissful, self, and pure. Third, the world has sickness; below, regarding the Dharma of mutual 'non-existence' in Nirvana, the meaning of 'permanence' is extensively explained. Because all afflictions are impermanent, Nirvana lacks these afflictions, and therefore it is named 'permanent.' Within this, there are three sentences. First, establish a metaphor to reveal the Dharma. First, cite three sicknesses, then list three medicines, and below, manifest that sickness and cure cannot mutually exist. Second, use the metaphor to reveal the Dharma. First, cite three faults, then list three remedies, and below, manifest that faults and remedies cannot mutually exist. Third, based on this, distinguish and explain permanence, impermanence, etc. The three kinds of sickness do not contain the three kinds of medicine, therefore samsara is impermanent, without self, without bliss, and without purity. The three kinds of medicine do not contain the three kinds of sickness, therefore Nirvana can have permanence, bliss, self, and purity. This is the end of the second part.
From below begins the third part, where Vaisheshika (Vaisheshika) asks about the correct meaning, and the Tathagata speaks the Dharma for him. Within this, there are also three parts. First, asking about the correct meaning, the Tathagata speaks the Dharma for him. Second, after Vaisheshika (Vaisheshika) manifests, the Tathagata tests him in return. Third, Vaisheshika (Vaisheshika) states that he has understood, and the Tathagata praises him.
From below begins the fourth part, explaining that Vasistha (Vasistha) attains the Arhat fruit and prepares to enter Nirvana. Within this, there are four parts. First, the Buddha manifests that this person has already attained the Arhat fruit, encourages him to donate robes and bowls, and Kaundinya (Kaundinya) donates them. Second, based on Kaundinya's (Kaundinya) request, the Buddha repents and apologizes, and bids farewell, preparing to enter Nirvana, and Kaundinya (Kaundinya) informs him. Third, the Buddha manifests that this person's good roots from past lives have matured in this life, and he has already attained the correct fruit, encouraging everyone to make offerings to his remains, and Kaundinya (Kaundinya) goes to make offerings. Fourth, at the point of death, he manifests transformations, and the heretics despise and slander him.
Sanjaya (Sanjaya) and Kasyapa (Kasyapa) both cling to 'self.' The 'self' that Sanjaya (Sanjaya) clings to is both 'identical' and 'separate.' The created body is 'identical,' the permanent body is 'separate.' Kasyapa (Kasyapa) clings to 'difference.'
Regarding Sanjaya (Sanjaya), there are also four points. First, citing the person who asks the question. Second, clinging to 'self,' making it difficult for the Buddha, and the Tathagata refutes it specifically. Third, asking about the correct meaning, the Tathagata speaks the Dharma for him. Fourth, requesting to leave home, and the Tathagata permits it.
In the second section, Sanjaya (Sanjaya) initially first asks the Buddha about the meaning of 'self,' and the Buddha remains silent and does not answer.
鄭重至三。佛欲令其自立我義隨而對破故默不答。先尼下復自立我義如來對破。彼立我中眾生有我遍一切處以為一門。是一兩門。作者三門。何故默然責佛不答。此佛別破宜須記知。
就破遍中有四複次。一定其所立。汝說是我遍一切處。二先尼為定。不但我說一切智人亦如是說。如來對破。若我遍者應當五道一時受報。若一時受汝等何緣不造眾惡為遮地獄修善求天。三先尼被徴建立二我。常身作身。為作身我故須離惡以防地獄修善生天。如來對破。汝常身我遍一切處。若作身有即是無常。若作身無我即不遍。四先尼被徴重複救義。我所立我亦在作中亦是常法法說救義。如失火等喻說救義。我亦下合。是故下結。文顯可知下佛破之。先破法說。后破其喻。就破法中汝說亦遍亦常不然牒以總非。何以下釋。于中初先以理正徴。遍即有二常與無常復有二種色與無色。法外是常。在法無常。法外非色。在法是色。是故若下重複結徴。若一切有亦常無常亦色無色不得偏常不得偏色。就破喻中若舍主出不名無常是義不然牒以總非。何以下釋。舍不名主主不名舍異燒異出故得如是簡喻異法。燒舍異人名為異燒。人出異舍稱曰異出。我即不下簡法異喻。不爾略簡。何以下釋。以我遍故在色中者我即是色色即是我。在色外者無色
【現代漢語翻譯】 現代漢語譯本： 鄭重其事地問了三次。佛陀想要讓他們自己確立『我』（ātman）的定義，然後我再針對他們所立的定義進行駁斥，所以保持沉默不回答。先尼（Sainika）等人於是自己確立了『我』的定義，如來（Tathāgata）針對他們的定義進行駁斥。他們所立的『我』中，認為眾生有『我』，並且遍佈一切處，將其視為一個整體。這是一和二兩種說法。『作者』（kartṛ）是第三種說法。為什麼佛陀沉默不答，反而責怪佛陀不回答呢？這是佛陀特別的駁斥方式，需要記住。
針對『遍在』的駁斥有四種方式。首先，確定他們所立的觀點：你們說『我』遍佈一切處。第二，先尼（Sainika）爲了確定這一點，說：不只是我說，一切智人（sarvajña）也這樣說。如來（Tathāgata）對此進行駁斥：如果『我』是遍在的，那麼就應該五道（gati）同時受報。如果同時受報，你們為什麼不造作各種惡業來阻止地獄之苦，反而要修善業以求生天呢？第三，先尼（Sainika）被質問，建立了兩個『我』：常身（nitya-kāya）和作身（kṛta-kāya）。爲了作身（kṛta-kāya）的『我』，所以需要遠離惡行以防止墮入地獄，修習善行以求生天。如來（Tathāgata）對此進行駁斥：你們的常身（nitya-kāya）的『我』遍佈一切處，如果作身（kṛta-kāya）存在，那就是無常（anitya）的。如果作身（kṛta-kāya）不存在，那麼『我』就不是遍在的。第四，先尼（Sainika）被質問后，重複解釋其含義：我所立的『我』既存在於『作』之中，也是常法（nitya-dharma）。用『法說』（dharma-kathā）來解釋其含義，用失火等比喻來解釋其含義。『我』也與下文相符。因此，下面總結。文字顯而易見，下面是佛陀駁斥的內容。先駁斥『法說』，后駁斥其比喻。在駁斥『法說』中，你們說『我』既是遍在的又是常住的，這是不對的，用總體的否定來駁斥。下面解釋原因。其中，首先用道理來正式質問：遍在就有兩種，常與無常；又有兩種，色（rūpa）與無色（arūpa）。在法（dharma）之外是常住的，在法之內是無常的。在法之外不是色，在法之內是色。因此，如果下面重複總結質問：如果一切存在既是常又是無常，既是色又是無色，就不能偏執于常，也不能偏執於色。在駁斥比喻中，如果房屋的主人離開，不能稱之為無常，這種說法是不對的，用總體的否定來駁斥。下面解釋原因：房屋不能稱為主人，主人不能稱為房屋，因為燒燬房屋和人離開房屋是不同的，所以可以這樣區分比喻和法。燒燬房屋不同於燒燬人，稱為不同的燒燬。人離開房屋不同於房屋，稱為不同的離開。『我』即不在下面區分法和比喻。如果不這樣，就簡單地進行區分。下面解釋原因：因為『我』是遍在的，所以在色（rūpa）中的『我』就是**，就是『我』。在色（rūpa）之外的，是無色（arūpa）。
【English Translation】 English version: He earnestly asked three times. The Buddha wanted them to establish their own definition of 'ātman' (self), and then I would refute their established definition, so he remained silent and did not answer. Sainika and others then established their own definition of 'ātman', and the Tathāgata refuted their definition. In their established 'ātman', they believed that sentient beings have 'ātman', and that it pervades all places, considering it as a whole. This is one and two kinds of statements. 'Kartṛ' (agent) is the third statement. Why did the Buddha remain silent and instead blame the Buddha for not answering? This is the Buddha's special way of refuting, which needs to be remembered.
There are four ways to refute 'omnipresence'. First, determine their established view: You say that 'ātman' pervades all places. Second, Sainika, in order to determine this, said: Not only do I say this, but the sarvajña (omniscient one) also says this. The Tathāgata refuted this: If 'ātman' is omnipresent, then one should receive retribution in the five gati (realms) simultaneously. If one receives retribution simultaneously, why don't you create all kinds of evil karma to prevent the suffering of hell, but instead cultivate good karma to seek rebirth in heaven? Third, Sainika was questioned and established two 'ātmans': nitya-kāya (eternal body) and kṛta-kāya (created body). For the 'ātman' of kṛta-kāya, one needs to stay away from evil deeds to prevent falling into hell, and cultivate good deeds to seek rebirth in heaven. The Tathāgata refuted this: Your nitya-kāya 'ātman' pervades all places, if kṛta-kāya exists, then it is anitya (impermanent). If kṛta-kāya does not exist, then 'ātman' is not omnipresent. Fourth, after being questioned, Sainika repeated the explanation of its meaning: The 'ātman' I established exists both in 'action' and is nitya-dharma (eternal law). Use dharma-kathā (dharma talk) to explain its meaning, and use metaphors such as fire to explain its meaning. 'Ātman' also corresponds to the following text. Therefore, the following summarizes. The text is obvious, and the following is the content of the Buddha's refutation. First refute dharma-kathā, then refute its metaphor. In refuting dharma-kathā, you say that 'ātman' is both omnipresent and permanent, which is incorrect, and refute it with an overall negation. The following explains the reason. Among them, first use reason to formally question: Omnipresence has two kinds, permanent and impermanent; there are also two kinds, rūpa (form) and arūpa (formless). Outside of dharma is permanent, and within dharma is impermanent. Outside of dharma is not form, and within dharma is form. Therefore, if the following repeats the summary question: If everything that exists is both permanent and impermanent, both form and formless, one cannot be biased towards permanence, nor can one be biased towards form. In refuting the metaphor, if the owner of the house leaves, it cannot be called impermanent, this statement is incorrect, and refute it with an overall negation. The following explains the reason: The house cannot be called the owner, and the owner cannot be called the house, because burning the house and the person leaving the house are different, so the metaphor and the dharma can be distinguished in this way. Burning the house is different from burning the person, called different burning. The person leaving the house is different from the house, called different leaving. 'Ātman' is not in the following to distinguish dharma and metaphor. If not, simply distinguish. The following explains the reason: Because 'ātman' is omnipresent, the 'ātman' in rūpa is **, which is 'ātman'. Outside of rūpa is arūpa.
即我我即無色。云何言下結呵其言。
次破其一。有八複次。初牒正破。汝意若謂一切眾生同一我者牒其所立。違世出世略示其過。何以下釋。初明違世。此即彼等違其出世。是故若下結以顯過。
二先尼救義。我亦不說一切眾生同於一我乃說一人各有一我。如來對破。若言各有是為多我是義不然牒以總非。何以下釋。于中初先以遍破別。汝說我遍若遍一切一切眾生業根應同見聞無別。若天得見非佛得下以別破遍。若不遍下以其不遍難破常義。
三先尼救義。其我雖遍法與非法不遍一切是故眾生業根不同見聞各別。如來徴定。法與非法非業作耶。作業名業。因作所成罪福等行名法非法。
四先尼為定。是業所作。如來徴破。若法非法是業作者即是同法雲何言異牒以略徴。何以下釋。于中初法次喻后合。法中初言佛得業處有天得我天得業處有佛得我明我互遍。天得佛得是其人名。佛得作時天得亦作明業互造。彼此之我充遍一切共造業故。法與非法亦應如是徴令因同。我遍一切同造業故。法與非法若如是下徴令果同。喻中初言從子出果子終不思我唯當作婆羅門果不與剎利毗舍等作正立等喻。明外種子隨其種者即為作果無所簡別。何以下釋。閤中初言法與非法亦如是等。正合前喻。何以下釋。業平
【現代漢語翻譯】 現代漢語譯本 『我』等同於『無色』（Arupa，沒有物質形體的狀態）。為何要立刻否定並批評這種說法呢？
接下來，從八個方面來駁斥這種觀點。首先，重複並正式駁斥。如果你的意思是說一切眾生都擁有同一個『我』，這是重複他們的觀點。違背了世俗和出世間的道理，簡要地指出其中的過失。『何以下釋』（接下來解釋）說明了這一點。首先闡明違背世俗的道理。這正是他們違背出世間道理的地方。因此，『是故若下結以顯過』（因此，下面總結以顯示過失）。
其次，先尼（Sainika，論師名）試圖辯解。『我』並不是說一切眾生都擁有同一個『我』，而是說每個人都各自擁有一個『我』。如來（Tathagata，佛陀的稱號）反駁道：如果說是各自擁有，那就是多個『我』，這種說法是不對的。『何以下釋』（接下來解釋）總的否定了這種說法。在解釋中，首先用普遍性來駁斥特殊性。你說『我』是普遍存在的，如果『我』遍及一切，那麼一切眾生的業根（Karma-mula，產生業力的根源）應該相同，見聞也應該沒有差別。『若天得見非佛得下』（如果天神能看見，而佛陀不能看見）用特殊性來駁斥普遍性。『若不遍下』（如果『我』不是普遍存在的）用『我』的不普遍性來駁斥『我』的常恒不變的意義。
第三，先尼（Sainika）試圖辯解。『我』雖然是普遍存在的，但是『法』（Dharma，正法）與『非法』（Adharma，邪法）並不是普遍存在於一切事物之中，因此眾生的業根不同，見聞也各有差別。如來（Tathagata）質問道：『法』與『非法』不是由業力所產生的嗎？『作業名業』（造作的行為稱為業）。因造作所產生的罪惡、福報等行為稱為『法』和『非法』。
第四，先尼（Sainika）肯定地回答：是由業力所產生的。如來（Tathagata）提出質疑並駁斥：如果『法』和『非法』是由業力所產生的，那麼它們就是相同的，怎麼能說是不同的呢？『牒以略徴』（重複並簡要地提出質疑）。『何以下釋』（接下來解釋）。在解釋中，首先是『法』，然後是比喻，最後是總結。在『法』中，首先說佛陀能夠獲得業力之處，天神也能獲得；天神能夠獲得業力之處，佛陀也能獲得，這說明『我』是相互普遍存在的。『天得佛得是其人名』（天神獲得，佛陀獲得，這是人的名稱）。佛陀造作時，天神也造作，說明業力是相互造作的。彼此的『我』充滿一切，共同造作業力。因此，『法』與『非法』也應該如此，要求原因相同。『我』遍及一切，共同造作業力。『法』與『非法』如果像這樣，要求結果也相同。比喻中，首先說從種子中產生果實，果實永遠不會想『我』只為婆羅門（Brahmana，印度教祭司）產生果實，而不為剎帝利（Kshatriya，武士）、吠舍（Vaishya，商人）等產生果實，這是正確的比喻。說明外在的種子會根據種植者而產生果實，沒有簡別。『何以下釋』（接下來解釋）。總結中，首先說『法』與『非法』也像這樣。正確地對應前面的比喻。『何以下釋』（接下來解釋）。業力是平等的。
【English Translation】 English version 'My self' is identical to 'formlessness' (Arupa, the state of having no material form). Why immediately deny and criticize this statement?
Next, refute this view from eight aspects. First, repeat and formally refute. If you mean that all sentient beings possess the same 'self', this is repeating their view. It violates worldly and transmundane principles, briefly pointing out the faults. 'What follows explains' clarifies this. First, clarify the violation of worldly principles. This is precisely where they violate transmundane principles. Therefore, 'hence, the following concludes to reveal the fault'.
Second, Sainika (a logician's name) attempts to defend. 'I' do not say that all sentient beings possess the same 'self', but rather that each individual possesses their own 'self'. The Tathagata (Buddha's title) refutes: If you say that each possesses their own, then there are multiple 'selves', and this statement is incorrect. 'What follows explains' generally denies this statement. In the explanation, first use universality to refute particularity. You say that 'self' is universally present; if 'self' pervades everything, then the karmic roots (Karma-mula, the source of karmic force) of all sentient beings should be the same, and there should be no difference in seeing and hearing. 'If gods can see but Buddhas cannot' uses particularity to refute universality. 'If not pervasive' uses the non-pervasiveness of 'self' to refute the meaning of the permanence of 'self'.
Third, Sainika (a logician's name) attempts to defend. Although 'self' is universally present, 'Dharma' (righteous law) and 'Adharma' (unrighteous law) are not universally present in all things; therefore, the karmic roots of sentient beings are different, and their seeing and hearing are also different. The Tathagata (Buddha's title) questions: Are 'Dharma' and 'Adharma' not produced by karma? 'Actions are called karma'. Actions such as sins and blessings produced by actions are called 'Dharma' and 'Adharma'.
Fourth, Sainika (a logician's name) affirms: They are produced by karma. The Tathagata (Buddha's title) questions and refutes: If 'Dharma' and 'Adharma' are produced by karma, then they are the same; how can they be said to be different? 'Repeating briefly questions'. 'What follows explains'. In the explanation, first is 'Dharma', then the analogy, and finally the conclusion. In 'Dharma', first it is said that the place where the Buddha can obtain karma, the gods can also obtain; the place where the gods can obtain karma, the Buddha can also obtain, which shows that 'self' is mutually pervasive. 'Gods obtain, Buddhas obtain, these are the names of people'. When the Buddha acts, the gods also act, indicating that karma is mutually created. The 'selves' of each other fill everything, jointly creating karma. Therefore, 'Dharma' and 'Adharma' should also be like this, requiring the same cause. 'Self' pervades everything, jointly creating karma. If 'Dharma' and 'Adharma' are like this, requiring the same result. In the analogy, first it is said that from a seed comes a fruit, and the fruit will never think, 'I' only produce fruit for Brahmins (Hindu priests) and not for Kshatriyas (warriors), Vaishyas (merchants), etc.; this is a correct analogy. It shows that external seeds will produce fruit according to the planter, without discrimination. 'What follows explains'. In the conclusion, first it is said that 'Dharma' and 'Adharma' are also like this. Correctly corresponding to the previous analogy. 'What follows explains'. Karma is equal.
等故應通不別。彼此共造故曰業等。
第五先尼立喻救義。下佛對破。先牒總非。何以下釋。釋中有三。一以光遍室類我周遍破無互造。二若法非法無有我下以燈光明不遍炷中破我周遍。三汝意若謂炷明別下以明即炷破我異法。初中何故徴前起后。下對辨非。室異燈異是燈光明亦在炷邊亦遍室中辨其喻相。何故須道室異燈異。為顯燈光遍於異處類彼神我充遍異處。下將類我。汝所言我若如是者如前燈光在於炷邊。亦遍室中。法非法邊俱應有我同前燈光在於炷邊。我中亦應有法非法同前燈光亦遍室中。明遍室故明中有炷。我周遍故我中亦應有法非法。以我在於法非法邊。我中有其法非法故。諸業共造不得別異。第二段中若法非法無有我者不得言遍明法同喻有不遍過。是義云何。炷中無明。我若似明法非法中即無有我。若法非法無有我者何得說言我遍一切。若俱有者何得復以炷明為喻明我周遍有乖喻過。是義云何。若說我遍法非法中與燈前別。汝復何得以炷喻於法與非法光明喻我。第三段中汝意若謂炷明別異舉其所立。何因緣故炷增明盛炷枯明滅破別顯即。下約徴法。于中有二。一明我異法有乖喻過。是義云何。前辨燈喻明不離炷。彼所立我與法全別。故今徴之。是故不應以法非法喻于燈炷光明無差喻之於我。是燈
【現代漢語翻譯】 現代漢語譯本：因此，『等』意味著應該貫通而不應有所區別。因為彼此共同創造，所以稱為『業等』。
第五，先用先尼（Sainika，外道名）的比喻來救釋其義，下面佛陀進行駁斥。首先總括性地否定，然後解釋原因。解釋中有三點：第一，用光遍佈房間類比『我』的周遍性，從而駁斥『無互造』的觀點。第二，『若法非法無有我下』，用燈的光明不遍及燈芯來駁斥『我』的周遍性。第三，『汝意若謂炷明別下』，用光明即是燈芯來駁斥『我』與法是異體的觀點。在第一點中，為何要從前面引出後面的內容？下面進行辨析否定。房間與燈不同，這是因為燈的光明既在燈芯旁邊，也遍佈房間之中，這是爲了辨明比喻的相似之處。為何要說房間與燈不同？爲了顯示燈光遍佈于不同的地方，類似於神我充斥遍佈于不同的地方。下面將進行類比。你所說的『我』如果像這樣，就像前面的燈光在燈芯旁邊一樣，也遍佈房間之中。那麼，在法和非法旁邊都應該有『我』，如同前面的燈光在燈芯旁邊一樣。『我』之中也應該有法和非法，如同前面的燈光也遍佈房間之中一樣。因為光明遍佈房間，所以光明中有燈芯。因為『我』周遍，所以『我』之中也應該有法和非法。因為『我』存在於法和非法旁邊，『我』之中有法和非法，所以諸業共同創造，不能有所區別。
第二段中，如果法和非法中沒有『我』，就不能說『我』是周遍的，這與燈的比喻有不周遍的過失。這是什麼意思呢？燈芯中沒有光明。如果『我』像光明一樣，那麼法和非法中就沒有『我』。如果法和非法中沒有『我』，怎麼能說『我』遍及一切呢？如果兩者都有，又怎麼能用燈芯和光明來比喻『我』的周遍性呢？這有違背比喻的過失。這是什麼意思呢？如果說『我』遍佈於法和非法之中，就與燈之前有所區別。你又為何要用燈芯來比喻法和非法，用光明來比喻『我』呢？
第三段中，『汝意若謂炷明別異』，這是舉出他所立的觀點。因為什麼因緣，燈芯增加光明就旺盛，燈芯枯竭光明就熄滅？這是爲了駁斥『別』，顯示『即』。下面進行徵詢。其中有兩點：第一，『明我異法』，這有違背比喻的過失。這是什麼意思呢？前面辨析燈的比喻，光明不離開燈芯。他所立的『我』與法完全不同。所以現在進行徵詢。因此，不應該用法和非法來比喻燈芯，光明沒有差別地比喻『我』。這盞燈...
【English Translation】 English version: Therefore, 'equal' means that it should be connected and not differentiated. Because they are created together, they are called 'karma-equal'.
Fifth, first Sainika (Sainika, name of a heretic) uses a metaphor to save its meaning, and then the Buddha refutes it. First, a general negation is made, and then the reason is explained. There are three points in the explanation: First, using the light spreading throughout the room to analogize the pervasiveness of 'self', thereby refuting the view of 'no mutual creation'. Second, 'If Dharma and non-Dharma have no self', using the light of the lamp not reaching the wick to refute the pervasiveness of 'self'. Third, 'If you think the wick and light are different', using the light being the wick to refute the view that 'self' and Dharma are different entities. In the first point, why should the following content be derived from the previous one? The following is a distinction and negation. The room is different from the lamp, because the light of the lamp is both beside the wick and spreads throughout the room, which is to distinguish the similarity of the metaphor. Why is it necessary to say that the room is different from the lamp? In order to show that the light of the lamp spreads to different places, similar to the divine self pervading different places. The following will be an analogy. If the 'self' you speak of is like this, just like the light of the lamp is beside the wick, it also spreads throughout the room. Then, there should be 'self' beside Dharma and non-Dharma, just like the light of the lamp is beside the wick. There should also be Dharma and non-Dharma in the 'self', just like the light of the lamp also spreads throughout the room. Because the light spreads throughout the room, there is a wick in the light. Because the 'self' is pervasive, there should also be Dharma and non-Dharma in the 'self'. Because the 'self' exists beside Dharma and non-Dharma, and there are Dharma and non-Dharma in the 'self', all karmas are created together and cannot be differentiated.
In the second paragraph, if there is no 'self' in Dharma and non-Dharma, then it cannot be said that the 'self' is pervasive, which has the fault of incompleteness in the metaphor of the lamp. What does this mean? There is no light in the wick. If the 'self' is like light, then there is no 'self' in Dharma and non-Dharma. If there is no 'self' in Dharma and non-Dharma, how can it be said that the 'self' pervades everything? If both exist, how can the wick and light be used to metaphorize the pervasiveness of 'self'? This violates the fault of the metaphor. What does this mean? If it is said that the 'self' pervades Dharma and non-Dharma, it is different from before the lamp. Why do you use the wick to metaphorize Dharma and non-Dharma, and use light to metaphorize 'self'?
In the third paragraph, 'If you think the wick and light are different', this is to raise the point of view he established. For what reason does the light become strong when the wick increases, and the light goes out when the wick is exhausted? This is to refute 'difference' and show 'identity'. The following is a consultation. There are two points: First, 'light and self are different Dharmas', which violates the fault of the metaphor. What does this mean? The previous analysis of the metaphor of the lamp shows that the light does not leave the wick. The 'self' he established is completely different from Dharma. So now we are consulting. Therefore, Dharma and non-Dharma should not be used to metaphorize the wick, and light should not be used to metaphorize 'self' without difference. This lamp...
光明不異於炷不同汝我。與法非法一向別故。不應以炷喻法非法明喻於我。文中顛倒故言不應以法非法喻于燈炷。二何以下明我同喻有其即法無常之過是義云何。燈明即炷。若我同之。法與非法應當是一不得言別。文中初言何以故者徴前起后。我前何故責汝不應以明喻我炷喻法等。下對顯過。汝所立我若同燈喻與法非法三事即一不得言別。此第五竟。
自下第六先尼責佛所說不吉。汝所引喻是事不吉總責如來。何以下釋。燈喻若吉我已引竟如其不吉何須復說。下佛答之。辨明此喻于汝不吉故將破汝。於我是吉故我宣說。文中有三。一如來總對。我所引喻都亦不作吉與不吉隨汝意說。二約喻徴責。三如是喻下正對其言辨吉不吉。初段可知。第二段中別有四句。一正其喻相。是喻亦說即炷有明離炷有明。炷增明增炷枯明滅名之為即。明遍室中亦在炷邊說之為離。舉此即離為取即義。破彼先尼我與法異。二汝心不下準喻呵責。喻中有即亦有異義。汝心不等一向立異說炷別喻法與非法明別喻我。三是故下如來重複顯已責意。是汝不等偏執離故。我今責汝即炷有明離炷有明即離有明。是初句中即離之喻。法即有等準喻類法。喻中既有即炷有明法亦應爾。法即有我我即有法非法即我我即非法。四汝今下準法重責。準喻推法。
【現代漢語翻譯】 現代漢語譯本 光明和燈炷並非不同，但和你我不同。因為法（Dharma，宇宙真理）和非法（Adharma，與宇宙真理相悖的事物）一向是區別開來的。所以不應該用燈炷來比喻法和非法，用光明來比喻我（Atman，真我）。文中顛倒了，所以說不應該用 法和非法 來比喻燈炷。二，為什麼下面要說明我如果和燈炷相同，就會有燈炷和法一樣具有無常的過失呢？這是什麼意思？燈的光明就是燈炷。如果我和燈炷相同，那麼法和非法應當是一體的，不能說是區別開來的。文中一開始說『何以故者』，是承前啓後。我之前為什麼要責備你不應該用光明比喻我，用燈炷比喻法等等。下面是針對你的觀點來揭示其中的過失。你所建立的『我』如果和燈的譬喻相同，那麼『我』和法、非法這三件事就是一體的，不能說是區別開來的。這是第五部分的內容。 從下面開始是第六部分，先尼（Sainika，辯論者）責備佛陀所說的不吉祥。你所引用的比喻是不吉祥的事情，總的來說是在責備如來。為什麼下面要解釋呢？燈的比喻如果是吉祥的，我已經引用完了，如果是不吉祥的，又何必再說呢？下面是佛陀的回答。辨明這個比喻對你來說是不吉祥的，所以要用來駁倒你。對我來說是吉祥的，所以我才宣說。文中有三點。一是如來的總體回答。我所引用的比喻，既不說是吉祥的，也不說是不吉祥的，隨你的意思說。二是根據比喻來責備。三是『如是喻』下面，正是針對他的話來辨別吉祥與不吉祥。第一段可以理解。第二段中，另外有四句話。一是正確定位比喻的形象。這個比喻也說明了燈炷有光明，離開燈炷也有光明。燈炷增加，光明也增加，燈炷枯竭，光明也熄滅，這叫做『即』。光明遍佈整個房間，也在燈炷旁邊，這叫做『離』。舉出這種『即』和『離』，是爲了取『即』的含義，來駁斥先尼的『我和法是不同的』觀點。二是你的心沒有平等地按照比喻來責備自己。比喻中既有『即』，也有『異』的含義。你的心不平等，一味地強調『異』，說燈炷是用來比喻法和非法，光明是用來比喻『我』。三是『是故』下面，如來重複地闡明自己的責備之意。就是因為你沒有平等地看待問題，偏執于『離』的觀點。我現在責備你，燈炷有光明，離開燈炷也有光明，『即』和『離』都有光明。這是第一句話中『即』和『離』的比喻。法即有我等等，按照比喻來類比法。比喻中既然有燈炷有光明，法也應該如此。法即有我，我即有法，非法即我，我即非法。四是『汝今』下面，按照法來重複責備。按照比喻來推論法。
【English Translation】 English version The light is not different from the wick, but it is different from you and me. Because Dharma (the universal truth) and Adharma (things contrary to the universal truth) are always distinct. Therefore, one should not use the wick to symbolize Dharma and Adharma, and use the light to symbolize Atman (the true self). The text is reversed, so it is said that one should not use Dharma and Adharma to symbolize the wick. Two, why does the following explain that if 'I' am the same as the wick, then 'I' will have the fault of impermanence like the wick and Dharma? What does this mean? The light of the lamp is the wick. If 'I' am the same as the wick, then Dharma and Adharma should be one and cannot be said to be distinct. The text begins by saying 'What is the reason?', which connects the preceding and following. Why did I previously blame you for not using light to symbolize 'I' and using the wick to symbolize Dharma, etc.? The following is to reveal the faults in your views. If the 'I' that you establish is the same as the metaphor of the lamp, then the three things of 'I', Dharma, and Adharma are one and cannot be said to be distinct. This is the end of the fifth part. From below begins the sixth part, where Sainika (the debater) blames the Buddha for saying something inauspicious. The metaphor you cited is an inauspicious thing, generally blaming the Tathagata. Why explain it below? If the metaphor of the lamp is auspicious, I have already cited it. If it is inauspicious, why say it again? Below is the Buddha's answer. Clarify that this metaphor is inauspicious to you, so it will be used to refute you. It is auspicious to me, so I proclaim it. There are three points in the text. First, the Buddha's general answer. The metaphor I cited is neither said to be auspicious nor inauspicious, say it as you please. Second, blame according to the metaphor. Third, below 'Such a metaphor', it is precisely to distinguish between auspicious and inauspicious in response to his words. The first paragraph is understandable. In the second paragraph, there are four other sentences. First, correctly position the image of the metaphor. This metaphor also explains that the wick has light, and there is light apart from the wick. When the wick increases, the light also increases. When the wick dries up, the light also goes out. This is called 'identity'. The light fills the entire room and is also next to the wick. This is called 'difference'. Citing this 'identity' and 'difference' is to take the meaning of 'identity' to refute Sainika's view that 'I and Dharma are different'. Second, your mind does not equally blame yourself according to the metaphor. There are both 'identity' and 'difference' in the metaphor. Your mind is not equal, and you insist on emphasizing 'difference', saying that the wick is used to symbolize Dharma and Adharma, and the light is used to symbolize 'I'. Third, below 'Therefore', the Tathagata repeatedly clarifies his intention to blame. It is because you do not look at the problem equally and are obsessed with the view of 'difference'. I now blame you, the wick has light, and there is light apart from the wick, 'identity' and 'difference' both have light. This is the metaphor of 'identity' and 'difference' in the first sentence. Dharma is 'I', etc., analogize Dharma according to the metaphor. Since there is light in the wick in the metaphor, Dharma should also be like this. Dharma is 'I', 'I' is Dharma, Adharma is 'I', 'I' is Adharma. Fourth, below 'You now', repeat the blame according to Dharma. Infer Dharma according to the metaphor.
法中亦有即離之義。汝今何故但受離邊不受即邊。此第二竟。自下第三正對其言辨吉不吉。初明此喻于汝不吉故用破汝。次明此喻於我是吉故我說之。汝意若下遮其異責。彼聞佛語喜生心想。若我不吉汝亦不吉故今遮之。先舉直非。何以下釋。先舉世人自力自害。后推同之。
七先尼重複責佛不平。先責。次釋。以是下結。下佛答之。于中兩句。一將我不平破汝不平令汝得平即是我吉。佛正乖邪名我不平。破邪同正名令汝平。是佛化善名為我吉。二將我不平破汝不平令汝得平即是我平。邪正相翻故我與汝俱名不平。以正破邪名我不平。破汝不平使彼同正名令汝平。佛正同彼名為我平。何以下釋。
八先尼重複說我為平。如來對破。句別有三。一就五趣當受徴破。先取其言。后約徴責。二就父母生子以破。先取其言。后約破之。三重就五趣求離以破。
自下第三破我作者。文別有二。一佛難先尼先尼救義如來對破。二先尼難佛如來釋通。前中有四。一難破我作。二汝意若謂身作已下難破先尼身作我受。三若言不是身作已下破無作受。四先尼言我有二下難破先尼我知我脫。初中先牒。總非不然。何以故下廣顯其非。有七複次。一以造作苦事難破。我是默法何由作苦。初先正破。若言是苦非我作下遮苦無
【現代漢語翻譯】 現代漢語譯本： 法中也有『即』（不離）和『離』（分離）的含義。你現在為什麼只接受『離』的一面，而不接受『即』的一面呢？這是第二部分結束。下面第三部分，正是針對他的言論來辨別吉利與不吉利。首先說明這個比喻對你來說是不吉利的，所以用來駁斥你。其次說明這個比喻對我來說是吉利的，所以我才說它。『你意若』以下，是爲了阻止他人的不同責難。他聽了佛的話，心中產生了想法，認為如果我不吉利，你也不吉利，所以現在要阻止這種情況。先直接否定，『何以』以下是解釋。先舉世人自己傷害自己的例子，然後推及到你也是一樣。
七、先尼重複責備佛不公平。先責備，然後解釋。『以是』以下是總結。下面是佛的回答，其中有兩句話：一句是『將我不平破汝不平令汝得平即是我吉』，佛的正道與邪道相悖，稱為『我不平』，破除邪道使其歸於正道，稱為『令汝平』，佛的教化向善，稱為『我吉』。另一句是『將我不平破汝不平令汝得平即是我平』，邪正相反，所以我和你都可稱為『不平』，用正道破除邪道，稱為『我不平』，破除你的不平，使你歸於正道，稱為『令汝平』，佛的正道與他們相同，稱為『我平』。『何以』以下是解釋。
八、先尼重複說我為『平』。如來針對此進行駁斥，句子分別有三種：一是就五趣（地獄、餓鬼、畜生、人、天）當受果報進行駁斥，先引用他的話，然後根據果報進行責問。二是就父母生子進行駁斥，先引用他的話，然後進行駁斥。三是就五趣尋求脫離進行駁斥。
下面第三部分，駁斥『我』的作者。文章分為兩部分：一是佛陀詰難先尼，先尼辯解，如來針對此進行駁斥。二是先尼詰難佛陀，如來解釋使其通達。前一部分中有四個方面：一是詰難駁斥『我』的作者。二是『汝意若謂身作已下』，詰難駁斥先尼的『身作我受』（身體造作，我來承受）。三是『若言不是身作已下』，駁斥『無作受』（沒有造作卻承受果報）。四是先尼說『我有二下』，詰難駁斥先尼的『我知我脫』（我知道我解脫）。第一部分中，先總的否定，認為不然。『何以故下』，廣泛地顯示其錯誤，有七個『複次』：一是用造作苦事來詰難駁斥，『我是默法何由作苦』（我是寂靜之法，怎麼會造作苦事呢？）。首先正面駁斥，『若言是苦非我作下』，阻止苦沒有
【English Translation】 English version: There is also the meaning of 'identity' (non-separation) and 'separation' in the Dharma. Why do you now only accept the side of 'separation' and not the side of 'identity'? This is the end of the second part. The third part below is precisely to distinguish between auspiciousness and inauspiciousness in response to his words. First, it is explained that this metaphor is inauspicious for you, so it is used to refute you. Secondly, it is explained that this metaphor is auspicious for me, so I say it. 'If you intend' below is to prevent others from making different accusations. When he heard the Buddha's words, he had an idea in his mind that if I am inauspicious, you are also inauspicious, so now I want to prevent this situation. First, directly deny it, and 'Why' below is the explanation. First, give the example of people harming themselves, and then extend it to you as well.
Seven, Sienis repeats accusing the Buddha of being unfair. First accuse, then explain. 'Because of this' below is the summary. Below is the Buddha's answer, which contains two sentences: one sentence is 'Using my unfairness to break your unfairness and make you fair is my auspiciousness'. The Buddha's righteousness is contrary to evil, which is called 'my unfairness'. Eliminating evil and returning to righteousness is called 'making you fair'. The Buddha's teaching is to do good, which is called 'my auspiciousness'. The other sentence is 'Using my unfairness to break your unfairness and make you fair is my fairness'. Evil and righteousness are opposite, so both you and I can be called 'unfair'. Using righteousness to break evil is called 'my unfairness'. Eliminating your unfairness and making you return to righteousness is called 'making you fair'. The Buddha's righteousness is the same as theirs, which is called 'my fairness'. 'Why' below is the explanation.
Eight, Sienis repeatedly says that I am 'fair'. The Tathagata refutes this, and the sentences are divided into three types: one is to refute based on the retribution that should be received in the five realms (hell, hungry ghosts, animals, humans, and heavens), first quoting his words, and then questioning based on the retribution. The second is to refute based on parents giving birth to children, first quoting his words, and then refuting. The third is to refute based on seeking liberation in the five realms.
Below is the third part, refuting the author of 'I'. The article is divided into two parts: one is that the Buddha questions Sienis, Sienis defends, and the Tathagata refutes this. The second is that Sienis questions the Buddha, and the Tathagata explains to make it clear. The first part has four aspects: one is to question and refute the author of 'I'. The second is 'If you intend that the body acts below', questioning and refuting Sienis's 'the body acts, I receive' (the body creates, I bear). The third is 'If it is said that it is not the body that acts below', refuting 'no action, receive' (no creation but receive retribution). The fourth is that Sienis says 'I have two below', questioning and refuting Sienis's 'I know I am liberated' (I know I am liberated). In the first part, first generally deny it, thinking it is not so. 'Why below', widely show its mistakes, there are seven 'again': one is to use the creation of suffering to question and refute, 'I am the silent Dharma, how can I create suffering?' First, directly refute, 'If it is said that suffering is not created by me below', prevent suffering from not
因。二眾生苦樂實從緣下舉苦樂等不定難破。三汝說已下舉其十時變異難破。四亦有盛下舉共盛衰不定難破。五云何一人有利鈍下舉其利鈍不定難破。一人身中信等五根利鈍不定明知無我。六云何說下以其口說無我難破。七汝意若謂離眼見下約見難破。于中有三。一破我能見。初牒直非。何以下釋。若離眼已別有我見何須此眼。余根亦爾。二破因眼見。汝意若謂我雖能見要因於眼是亦不然牒以總非。何以下釋。舉喻類顯。如須曼那能燒大村舉其喻事。須曼人名。云何能燒因火能燒定其喻相。下約顯法。見亦如是雖言我見見實是眼。三因先尼立喻救義隨之轉破。句別有四。一辨喻異法難破我作。喻中人鐮各別有體。故人執鐮能有所作。根外無我云何說言我因根作。二就手有無難破我作。先定有無。下就設難。若我有手何不自執。若我無手不能執鐮云何我作。三辨刈是鐮難破我作。若我能刈何故因鐮。四明人鐮作業各別難破我作。先辨人業。次辨鐮業。下約顯法。眾生見法亦復如是總約顯法。眼能見下別約顯法。眼如鐮也。若從緣下舉理結呵。此初段竟。
自下第二難破身作我能受義。先牒直非。何以下釋。
自下第三若言不是身作已下破無作受。先舉后破。兩義破之。何緣求脫是一破也。得解脫已更生身惱
【現代漢語翻譯】 因。（因：原因）二眾生苦樂實從緣下舉苦樂等不定難破。三汝說已下舉其十時變異難破。四亦有盛下舉共盛衰不定難破。五云何一人有利鈍下舉其利鈍不定難破。一人身中信等五根利鈍不定明知無我。六云何說下以其口說無我難破。七汝意若謂離眼見下約見難破。于中有三。一破我能見。初牒直非。何以下釋。若離眼已別有我見何須此眼。余根亦爾。二破因眼見。汝意若謂我雖能見要因於眼是亦不然牒以總非。何以下釋。舉喻類顯。如須曼那（須曼那：人名）能燒大村舉其喻事。須曼人名。云何能燒因火能燒定其喻相。下約顯法。見亦如是雖言我見見實是眼。三因先尼（先尼：不確定，可能指一種論點或人物）立喻救義隨之轉破。句別有四。一辨喻異法難破我作。喻中人鐮各別有體。故人執鐮能有所作。根外無我云何說言我因根作。二就手有無難破我作。先定有無。下就設難。若我有手何不自執。若我無手不能執鐮云何我作。三辨刈是鐮難破我作。若我能刈何故因鐮。四明人鐮作業各別難破我作。先辨人業。次辨鐮業。下約顯法。眾生見法亦復如是總約顯法。眼能見下別約顯法。眼如鐮也。若從緣下舉理結呵。此初段竟。 自下第二難破身作我能受義。先牒直非。何以下釋。 自下第三若言不是身作已下破無作受。先舉后破。兩義破之。何緣求脫是一破也。得解脫已更生身惱
【English Translation】 因 (Hetu: Cause). Secondly, 'the suffering and happiness of beings truly arise from conditions' is refuted by pointing out the uncertainty of suffering and happiness. Thirdly, 'you say' below is refuted by pointing out the variations in the ten times. Fourthly, 'there is also prosperity' below is refuted by pointing out the uncertainty of shared prosperity and decline. Fifthly, 'why does one person have sharpness and dullness' below is refuted by pointing out the uncertainty of sharpness and dullness. The sharpness and dullness of the five faculties such as faith in one person's body clearly indicate no self. Sixthly, 'how to say' below is refuted by the statement of no self. Seventhly, 'if you mean to say that seeing is apart from the eye' below is refuted from the perspective of seeing. There are three points in this. First, refute that the self can see. Initially, directly deny it. 'Why' below explains it. If there is a separate self that sees apart from the eye, why is this eye needed? The same applies to the other faculties. Second, refute seeing because of the eye. 'If you mean to say that although I can see, it is because of the eye,' this is also not so, denying it in general. 'Why' below explains it. Use analogy to illustrate. For example, Sumanā (Sumanā: a person's name) can burn a large village, illustrating the analogy. Sumanā is a person's name. 'How can it burn' is because fire can burn, defining the analogy. Below, explain the Dharma. Seeing is also like this, although it is said that 'I see,' seeing is actually the eye. Third, because Sianni (Sianni: uncertain, possibly referring to an argument or person) establishes an analogy to save the meaning, it is then refuted. There are four separate sentences. First, distinguish the difference in the analogy to refute that the self acts. In the analogy, the person and the sickle each have a separate entity. Therefore, the person holding the sickle can act. There is no self outside the faculties, how can it be said that 'I act because of the faculties'? Second, refute that the self acts based on whether there is a hand or not. First, determine whether there is or is not. Below, pose a difficulty. If I have a hand, why don't I hold it myself? If I don't have a hand, I cannot hold the sickle, how can I act? Third, distinguish that cutting is the sickle to refute that the self acts. If I can cut, why is it because of the sickle? Fourth, clarify that the person and the sickle each have separate actions to refute that the self acts. First, distinguish the person's action. Second, distinguish the sickle's action. Below, explain the Dharma. The way beings see the Dharma is also like this, generally explaining the Dharma. 'The eye can see' below specifically explains the Dharma. The eye is like the sickle. 'If from conditions' below, use reason to conclude and rebuke. This is the end of the first section. From below, the second refutes the meaning that the body acts and the self can receive. First, directly deny it. 'Why' below explains it. From below, the third 'if it is said that the body does not act' below refutes no action and receiving. First, present and then refute. Refute it with two meanings. 'Why seek liberation' is one refutation. Having attained liberation, more bodily afflictions arise.
是二破也。
自下第四難破我知我得解脫。于中先尼先立二我以救前義。由佛前言若身不作我非因受何故求脫得解脫己身惱更生。故今救之。我有二種知與無知。無知得身。知我得脫。更無因緣。知我脫中初明知我能離於身。如壞瓶下能離煩惱。先喻后合。下佛破之。先破我知。智慧知耶我能知乎進退兩定。下就難破。若智慧知何故言我存智破我。若我知者何故求智存我破智。汝意若下破我因智而能得知。先舉其見。同華喻壞指同前破。前者破我因眼能見如須曼那能燒大村燒實是火。此亦同彼。雖言我知實是智知。下約喻顯。譬如刺樹刺自能刺不得說言樹執刺刺。智亦如是智自能知云何說言我執智知。下破我脫。汝我得脫舉前所立。無知我得知我得耶進退定之。若無知得猶具煩惱破無知得。無知之我性是癡騃。得脫猶癡名具煩惱。若知得下破知得脫。于中先就有根破之。若知得脫得解脫已應具五根是一破也。何以下釋。離根之外無別知故。若具諸根云何複名得解脫耶是二破也。下復就其無根以破。若言我凈。離於五根云何說言遍五道有破我離根。五道之身五根為體。既無五根云何言遍。以何緣下破我清凈。于中三句。一以我凈責須修善。二譬如下以我清凈責須斷結。先喻后合。三汝意若謂不從緣下遮脫無因。先
【現代漢語翻譯】 這是第二重破斥。
下面第四部分是駁斥『我知我得解脫』的觀點。首先，尼犍子（Nigantha，耆那教的別稱）爲了挽救之前的說法，提出了兩種『我』的觀點。因為佛陀之前說過，如果身體不是『我』，不是原因，那麼為何尋求解脫？如果解脫后自身反而產生煩惱，這是說不通的。因此，現在要挽救這種說法。『我』有兩種：有知和無知。無知的『我』導致了身體的產生，有知的『我』才能獲得解脫，除此之外沒有其他原因。在『知我』獲得解脫的觀點中，首先要明確『知我』能夠脫離身體，就像打破瓶子底部一樣，能夠脫離煩惱。先用比喻，後進行總結。下面佛陀開始駁斥這種觀點，首先駁斥『我知』。是智慧知，還是『我』能知？進退兩難。下面就此進行駁斥。如果智慧知，為何說『我』存在，而要破斥智慧？如果『我』能知，為何要求助於智慧，而要保留『我』，破斥智慧？如果你的意思是，『我』是因為智慧才能知，下面就駁斥這種觀點。用花朵的比喻，就像之前駁斥眼睛一樣。之前駁斥『我』是因為眼睛才能看見，就像須曼那（Sumanā）能夠燒燬大村莊，但實際上是火在燃燒。這裡也是同樣的道理，雖然說是『我』在知，實際上是智慧在知。下面用比喻來顯明。譬如刺樹，刺本身就能刺，不能說樹拿著刺去刺。智慧也是如此，智慧本身就能知，為何說『我』執著智慧去知？下面駁斥『我』獲得解脫的觀點。你所說的『我』獲得解脫，是無知的『我』獲得解脫，還是有知的『我』獲得解脫？進退兩難。如果是無知的『我』獲得解脫，那麼仍然具有煩惱，駁斥無知獲得解脫。無知的『我』，其本性是愚癡的，即使獲得解脫仍然是愚癡的，實際上是具有煩惱。如果是知獲得解脫，下面就從根本上駁斥這種觀點。如果知獲得解脫，獲得解脫后應該具備五根（眼、耳、鼻、舌、身），這是第一重破斥。為什麼呢？下面進行解釋。因為離開五根之外，沒有其他的知覺。如果具備五根，為何又稱為獲得解脫呢？這是第二重破斥。下面再從沒有五根的角度進行駁斥。如果說『我』是清凈的，脫離了五根，為何又說遍佈五道（地獄、餓鬼、畜生、人、天）？駁斥『我』脫離五根。五道之身以五根為本體，既然沒有五根，又怎麼能說遍佈五道呢？以什麼因緣呢？下面駁斥『我』是清凈的。其中有三句話。第一句，用『我』的清凈來責問為何需要修行善法。第二句，用比喻來責問『我』的清凈為何需要斷除煩惱。先用比喻，後進行總結。第三句，如果你的意思是，不從因緣……下面遮止脫離沒有原因。
【English Translation】 This is the second refutation.
The fourth part below refutes the view of 'I know, I attain liberation'. First, the Nigantha (another name for Jainism) puts forward two kinds of 'self' to salvage the previous statement. Because the Buddha previously said that if the body is not 'self', not the cause, then why seek liberation? If one's own troubles arise after liberation, this does not make sense. Therefore, now to salvage this statement. There are two kinds of 'self': knowing and unknowing. The unknowing 'self' leads to the arising of the body, and the knowing 'self' can attain liberation, and there is no other reason besides this. In the view of the 'knowing self' attaining liberation, first it must be clear that the 'knowing self' can detach from the body, just like breaking the bottom of a bottle, it can detach from afflictions. First use a metaphor, then summarize. Below, the Buddha begins to refute this view, first refuting 'I know'. Is it intelligence that knows, or 'I' that knows? A dilemma. Below, refute this. If intelligence knows, why say 'I' exists, and want to refute intelligence? If 'I' can know, why seek help from intelligence, and want to retain 'I', refuting intelligence? If you mean that 'I' can know because of intelligence, below refute this view. Use the metaphor of flowers, just like refuting the eyes before. Before, it was refuted that 'I' can see because of the eyes, just like Sumanā (Sumanā) can burn down a large village, but in reality it is fire that is burning. The same principle applies here, although it is said that 'I' knows, in reality it is intelligence that knows. Below, use a metaphor to clarify. For example, a thorn tree, the thorn itself can prick, one cannot say that the tree is holding the thorn to prick. Intelligence is also like this, intelligence itself can know, why say 'I' clings to intelligence to know? Below, refute the view of 'I' attaining liberation. The 'I' you speak of attaining liberation, is it the unknowing 'I' that attains liberation, or the knowing 'I' that attains liberation? A dilemma. If it is the unknowing 'I' that attains liberation, then it still has afflictions, refuting the unknowing attaining liberation. The unknowing 'I', its nature is foolish, even if it attains liberation it is still foolish, in reality it has afflictions. If it is knowledge that attains liberation, below refute this view from the root. If knowledge attains liberation, after attaining liberation it should possess the five roots (eye, ear, nose, tongue, body), this is the first refutation. Why? Explain below. Because apart from the five roots, there is no other perception. If one possesses the five roots, why is it called attaining liberation? This is the second refutation. Below, refute it again from the perspective of not having the five roots. If it is said that 'I' is pure, detached from the five roots, why say it pervades the five realms (hell, hungry ghosts, animals, humans, gods)? Refuting 'I' detaching from the five roots. The body of the five realms takes the five roots as its substance, since there are no five roots, how can it be said to pervade the five realms? By what cause? Below, refute 'I' being pure. There are three sentences in it. The first sentence, use the purity of 'I' to question why it is necessary to cultivate good deeds. The second sentence, use a metaphor to question why the purity of 'I' needs to eliminate afflictions. First use a metaphor, then summarize. The third sentence, if you mean that it does not come from causes... below, prevent detachment from having no cause.
尼被徴喜立無因故須遮破。
上來第一先尼救義如來難破。自下第二先尼難佛如來釋通。于中有五。一難如來若無我者誰能憶念。下佛反破。若有我者何緣復忘是一破也。何因緣故念于惡等是二破也。二難如來若無我者誰見誰聞。下佛為解。于中初明和合見聞。如蘇面下和合說我。前中初法次喻后合。如是眼識不在眼下明和無性。若是因緣和合生下呵說有我。是故我下結識虛幻。是識緣和無自性故我說如幻。云何下釋。下明和合說我之中先喻后合。三先尼問佛。若無我者云何說言我見聞等。下佛先破。若我見聞何緣復言汝所作罪我不見聞。下為辨釋。雖無定實假名言我。先喻后合。四先尼問佛。若無我者誰出聲言我作受等。下佛為解。初法次喻后合可知。五先尼問佛。無我我所何緣復說常樂我凈。下佛為解。初明不說根塵及識為常樂等。下明滅此方得名為常樂我凈。先辨后結。
上來第二執邪問佛如來對破。自下第三請佛正義如來為解。于中還三。一請佛義如來為說。有兩問答。前一問答呵舍慢高。后一問答正為解義。二彼彰已解如來反試。三彼申己解。色非自者色法虛幻無自性也。言非他者無神我性。非眾生者無陰所成眾生體也。余亦如是。
四彼求出家。佛命善來即獲道果。
第四人中
【現代漢語翻譯】 尼犍子（Nigantha，耆那教徒）因為沒有理由而必須遮破你所說的。\n\n前面第一段是尼犍子救義，如來難以駁倒。從下面第二段開始，是尼犍子為難佛陀，如來解釋通達。其中有五點。第一點，尼犍子為難如來：如果沒有『我』，誰能憶念？下面佛陀反駁：如果真有『我』，為何又會忘記？這是一重駁斥。又因何緣故會憶念惡事等等？這是二重駁斥。第二點，尼犍子為難如來：如果沒有『我』，誰能見誰能聞？下面佛陀為之解釋。其中先說明和合見聞。如同蘇面（酥油和麵粉）一樣，和合說『我』。前面是闡述法理，中間是比喻，後面是總結。如同眼識不在眼睛裡一樣，說明和合無自性。如果是因緣和合而生，下面呵斥說有『我』。因此，我下面總結說識是虛幻的。這個識是因緣和合而沒有自性的，所以我說如幻。云何下面是解釋。下面說明和合說『我』，其中先比喻后總結。第三點，尼犍子問佛：如果沒有『我』，為何說我見我聞等等？下面佛陀先駁斥：如果『我』見『我』聞，為何又說你所作的罪我不見不聞？下面是辨別解釋。雖然沒有真實不變的『我』，但可以假名說『我』。先比喻后總結。第四點，尼犍子問佛：如果沒有『我』，誰發出聲音說我作我受等等？下面佛陀為之解釋。先闡述法理，中間是比喻，後面是總結，可以理解。第五點，尼犍子問佛：沒有『我』和『我所』，為何又說常樂我凈？下面佛陀為之解釋。先說明不說根塵和識是常樂等等。下面說明滅除這些才能稱為常樂我凈。先辨別后總結。\n\n前面第二段是執著邪見的尼犍子問佛，如來對破。從下面第三段開始，是請問佛陀正義，如來為之解釋。其中還有三點。第一點，請問佛陀正義，如來為之解說。有兩個問答。前一個問答是呵斥捨棄傲慢自大。后一個問答是真正爲了解釋義理。第二點，他們表明已經理解，如來反過來試探。第三點，他們申述自己已經理解。色（Rupa，物質）不是自在的，色法是虛幻的，沒有自性。說不是他者的意思是，沒有神我之性。不是眾生的意思是，沒有五陰所成的眾生之體。其餘的也像這樣。\n\n第四點，他們請求出家。佛陀說『善來』，立即獲得道果。\n\n第四人中
【English Translation】 Nigantha (Nigantha, a Jain follower) must refute what you say because there is no reason.\n\nThe first paragraph above is Nigantha's defense of his own views, which is difficult for the Tathagata to refute. From the second paragraph onwards, it is Nigantha challenging the Buddha, and the Tathagata explains and clarifies. There are five points in this. The first point is that Nigantha challenges the Tathagata: if there is no 'self', who can remember? The Buddha refutes: if there really is a 'self', why would one forget? This is the first refutation. And for what reason does one remember evil deeds, etc.? This is the second refutation. The second point is that Nigantha challenges the Tathagata: if there is no 'self', who can see and who can hear? The Buddha explains this. First, he explains seeing and hearing through combination. Like ghee and flour, 'self' is spoken of through combination. The first part is the explanation of the Dharma, the middle part is the analogy, and the last part is the summary. Just as eye consciousness is not in the eye, it illustrates that combination has no inherent nature. If it arises from the combination of causes and conditions, then it is condemned below to say that there is a 'self'. Therefore, below 'self', it is concluded that consciousness is illusory. This consciousness is without self-nature because of the combination of causes and conditions, so I say it is like an illusion. 'How' below is the explanation. Below, it explains that 'self' is spoken of through combination, with the analogy first and the summary last. The third point is that Nigantha asks the Buddha: if there is no 'self', why do you say 'I see, I hear,' etc.? The Buddha first refutes: if 'I' see and 'I' hear, why do you say 'I do not see or hear the sins you have committed'? Below is the explanation. Although there is no real and unchanging 'self', one can nominally say 'I'. First the analogy, then the summary. The fourth point is that Nigantha asks the Buddha: if there is no 'self', who makes the sound saying 'I act, I receive,' etc.? The Buddha explains this. First, the Dharma is explained, the middle is the analogy, and the last is the summary, which can be understood. The fifth point is that Nigantha asks the Buddha: without 'self' and 'what belongs to self', why do you say 'eternal bliss, self, purity'? The Buddha explains this. First, it is explained that the roots, dust, and consciousness are not said to be eternal bliss, etc. Below, it is explained that only by eliminating these can one be called eternal bliss, self, purity. First distinguish, then summarize.\n\nThe second paragraph above is Nigantha, who clings to wrong views, asking the Buddha, and the Tathagata refutes. From the third paragraph onwards, it is asking the Buddha for the correct meaning, and the Tathagata explains it. There are still three points in this. The first point is to ask the Buddha for the correct meaning, and the Tathagata explains it. There are two questions and answers. The first question and answer is to rebuke and abandon arrogance and conceit. The second question and answer is truly to explain the meaning. The second point is that they indicate that they have understood, and the Tathagata tests them in return. The third point is that they state that they have understood. Rupa (form, matter) is not self-existent; form is illusory and has no self-nature. To say that it is not other means that there is no nature of a divine self. Not sentient beings means that there is no body of sentient beings formed by the five skandhas. The rest are like this.\n\nThe fourth point is that they ask to become monks. The Buddha says 'Welcome', and they immediately attain the fruit of the Path.\n\nIn the fourth human realm
文亦有四。一舉問人。二執邪問佛如來對破。三請佛正義如來為說。四求出家如來聽許。
第二段中文別有二。一問如來身命一異如來不答。欲令立義隨而對破故默不答。二迦葉自立身命定異如來對破。有五問答。一立異義如來翻破明身與命皆從因緣不得定異。二舉世事證不從緣如來反問。三彼出其事如來翻答亦從因緣。四問佛緣相如來為辨。五就法徴問。有人捨身未得後身誰為因緣。如來為釋。先出其緣。次辨一異。有因緣故身即是命命即身者。現陰相續名之為命。此命即身。有因緣故身命異者。舍現陰身趣向後世中間相續不斷命命。此命異於現陰之身名之為異。亦可非色非心命根。通亦是其五陰身攝名之為即。于中別分色心與彼命根別體說之為異。此即與異同藉緣生故曰有緣。不應已下呵說定異。
自下第三請佛正義如來為說。于中亦三。一請佛義如來為解。二彰己解如來反試。三彼申己解。
第四段中初求出家次佛聽許。陳如后度。彼獲聖果。
次下兩人邊見外道。同皆建立十四難義。就富那中文四如上。初舉問人。二執邪問佛如來對破。有兩問答。一舉外道十四難經問佛說不。佛答不說。常無常等妨入聖道名之為難。又乖正法亦名為難。難別不同。宣說十四。常無常論有其四種。有
【現代漢語翻譯】 現代漢語譯本： 經文也有四種方式。第一種是提問他人。第二種是外道以邪見提問佛陀，如來予以駁斥。第三種是請問佛陀正義，如來為之解說。第四種是請求出家，如來允許。
第二段中，中文別有二種情況。第一種是提問如來身與命是一還是異，如來不回答。這是因為如來想讓他們先立論，然後予以駁斥，所以默不作答。第二種是迦葉自己立論身命必定是相異的，如來予以駁斥。其中有五個問答。一是迦葉立論相異，如來反駁，闡明身與命都由因緣而生，不能斷定為相異。二是舉世間之事來證明不從因緣而生，如來反問。三是迦葉舉出事例，如來反駁回答也都是從因緣而生。四是問佛陀因緣的相狀，如來為之辨析。五是就法理進行提問：如果有人捨棄了現世的身體，還沒有得到後世的身體，那麼誰是其中的因緣？如來為之解釋，先說明其中的因緣，再辨析一與異。因為有因緣的緣故，身體就是命，命就是身體，現陰（rupa-skandha）相續不斷，名為命，此命即是身。因為有因緣的緣故，身與命是相異的，捨棄現陰之身，趣向後世，中間相續不斷，命命相續，此命不同於現陰之身，名為相異。也可以說非色（non-rupa）、非心（non-citta）的命根（jivitindriya），總的來說也是五陰（panca-khandha）之身所攝，名為即。於五陰中分別色、心與命根是不同的本體，說之為異。此即與異，都是憑藉因緣而生，所以說是有緣。不應以下呵斥說斷定為相異。
從下面開始是第三段，請問佛陀正義，如來為之解說。其中也有三點。一是請問佛陀的義理，如來為之解釋。二是彰顯自己的理解，如來反過來進行試探。三是迦葉陳述自己的理解。
第四段中，首先是請求出家，其次是佛陀允許。陳如（Kaundinya）後來也被度化，他獲得了聖果（arahat）。
接下來是兩個持邊見的外道（tirthika）。他們都建立了十四難義（avyakrta-vastuni）。就富那（Purana）而言，中文分為四種情況，如上所述。首先是提問他人。第二種是外道以邪見提問佛陀，如來予以駁斥。其中有兩個問答。一是舉出外道的十四難經來問佛陀是否宣說，佛陀回答不宣說。常（sasvata）與無常（asasvata）等妨礙進入聖道的，名為難。又違背正法的，也名為難。難的區別不同，宣說十四種。常無常論有四種。
【English Translation】 English version: There are also four types of texts. The first is questioning others. The second is heretics questioning the Buddha with wrong views, which the Tathagata refutes. The third is requesting the Buddha for the correct meaning, which the Tathagata explains. The fourth is requesting to leave home, which the Tathagata permits.
In the second section, there are two distinct Chinese cases. The first is questioning whether the Tathagata's body and life are the same or different, to which the Tathagata does not answer. This is because the Tathagata wants them to first establish their arguments and then refute them, so he remains silent. The second is Kasyapa establishing that the body and life are definitely different, which the Tathagata refutes. There are five questions and answers in this. First, Kasyapa establishes the meaning of difference, which the Tathagata refutes, clarifying that both body and life arise from conditions and cannot be definitively different. Second, he cites worldly matters to prove that they do not arise from conditions, which the Tathagata questions in return. Third, he presents examples, which the Tathagata refutes, answering that they also arise from conditions. Fourth, he asks the Buddha about the characteristics of conditions, which the Tathagata analyzes. Fifth, he asks about the Dharma: If someone abandons their present body and has not yet obtained a future body, who is the cause? The Tathagata explains this, first stating the causes and conditions, then analyzing the sameness and difference. Because of conditions, the body is life, and life is the body; the continuous flow of the rupa-skandha (form aggregate) is called life, and this life is the body. Because of conditions, the body and life are different; abandoning the present rupa-skandha body and moving towards the future life, the continuous flow in between is life after life; this life is different from the present rupa-skandha body and is called different. It can also be said that the jivitindriya (life faculty), which is non-rupa (non-form) and non-citta (non-mind), is generally included in the panca-khandha (five aggregates) body, which is called the same. Within the five aggregates, the form, mind, and life faculty are different entities, which are said to be different. This sameness and difference both arise from conditions, so it is said to be conditioned. The following should not be used to condemn the assertion of definite difference.
From below is the third section, requesting the Buddha for the correct meaning, which the Tathagata explains. There are also three points in this. First, asking the Buddha about the meaning, which the Tathagata explains. Second, revealing one's own understanding, which the Tathagata tests in return. Third, Kasyapa states his own understanding.
In the fourth section, first is the request to leave home, and second is the Buddha's permission. Kaundinya (Kaundinya) was later converted, and he attained the fruit of an arhat (arahat).
Next are two tirthika (non-Buddhist) holding extreme views. They both established the avyakrta-vastuni (fourteen unanswerable questions). As for Purana (Purana), the Chinese is divided into four cases, as mentioned above. First is questioning others. The second is heretics questioning the Buddha with wrong views, which the Tathagata refutes. There are two questions and answers in this. First, he cites the heretics' fourteen unanswerable questions to ask whether the Buddha teaches them, to which the Buddha answers that he does not teach them. The sasvata (eternal) and asasvata (non-eternal) and so on, which hinder entry into the holy path, are called difficult. Also, that which goes against the correct Dharma is also called difficult. The differences in difficulty are different, proclaiming fourteen kinds. The eternal and non-eternal theories have four types.
人宣說神及世間定常為一。無常為二。亦常無常以為第三。非常非無常以為第四。邊無邊論亦有四種。有人宣說神及世間有邊為一。無邊為二。亦邊無邊以為第三。非邊非無邊以為第四。如不如等亦有四句。如來滅后如去為一。如從前來去向後世故名如去。不如第二。有人宣說身死永滅不如前來向後世去名不如去。亦如不如以為第三。有人宣說身與神異身死神在如從前來向後世去名亦如去。身即永滅不如前來向後世去名不如去。非如不如以為第四。有人宣說神如虛空不可說去及以不去名非如去非不如去。此為十二。有人宣說身命定一有說定異通前十四。此之十四龍樹廣釋。別章具論。富那下復重問如來。見何罪過不作是說。如來為辨。若作是說心有取執名為見取。取執所緣名為見處。見能集起未來苦果名為見行。造作邪行名為見業。堅執所緣名為見著。為見繫縛常在三有名為見縛。因見生苦名為見苦。取非為是名為見取。由見便有三塗可怖名為見怖。為見燒燃名為見熱。纏心不離名為見纏。凡夫人下明由前見多受苦惱。我見是下結已不說。此第二竟。
三請佛正義如來為說。于中有二。一請佛義如來為說。二請說已下領解讚歎。前中有三。一問如來何見何著何所宣說。佛答無著但有見說。夫見著者名生死等明無
【現代漢語翻譯】 現代漢語譯本：有人宣說神（Atman，靈魂）及世間是恒常不變的，這是一種觀點。認為神及世間是無常變化的，這是第二種觀點。認為神及世間既是恒常不變又是無常變化的，這是第三種觀點。認為神及世間既非恒常不變也非無常變化的，這是第四種觀點。關於『有邊』和『無邊』的討論也有四種說法。有人宣說神及世間是有邊界的，這是一種觀點。認為是無邊界的，這是第二種觀點。認為既有邊界又無邊界的，這是第三種觀點。認為既非有邊界也非無邊界的，這是第四種觀點。關於『如』和『不如』等問題也有四種說法。如來（Tathagata，佛陀）涅槃（Nirvana，寂滅）后，『如去』是一種觀點。因為如來是從前來去向後世，所以稱為『如去』。『不如』是第二種觀點。有人宣說身體死亡后永遠消滅，不像從前來去向後世，所以稱為『不如去』。『亦如不如』是第三種觀點。有人宣說身體和神識是不同的，身體死亡后神識仍然存在，就像從前來去向後世，這稱為『亦如去』。身體立即永遠消滅，不像從前來去向後世，這稱為『不如去』。『非如不如』是第四種觀點。有人宣說神識如同虛空，不可說去或者不去，這稱為『非如去非不如去』。以上總共有十二種觀點。有人宣說身體和生命是完全相同的，有人說身體和生命是完全不同的，加上前面的十二種，總共有十四種觀點。這十四種觀點，龍樹（Nagarjuna）菩薩做了廣泛的解釋，在別的章節中有詳細的論述。富那（Purna）再次重複地問如來，看到什麼罪過而不作這樣的宣說。如來為他辨析。如果作這樣的宣說，心中就會有取捨執著，這稱為『見取』。取捨執著所攀緣的對象，稱為『見處』。見解能夠積聚產生未來痛苦的結果，這稱為『見行』。造作邪惡的行為，稱為『見業』。堅固地執著所攀緣的對象，稱為『見著』。被見解所束縛，常常在三有（欲有、色有、無色有）中，這稱為『見縛』。因為見解而產生痛苦，稱為『見苦』。把不是正確的當作是正確的，稱為『見取』。由於錯誤的見解，就會有三塗（地獄、餓鬼、畜生）的可怕之處，稱為『見怖』。被錯誤的見解所燒燃，稱為『見熱』。錯誤的見解纏繞在心中不離開，稱為『見纏』。凡夫因為前面的錯誤見解而多受苦惱。『我見是下』總結了已經不說的內容。這是第二部分的內容結束。 三次請求佛陀闡述正義，如來為他們解說。其中包含兩個部分。第一部分是請求佛陀闡述正義，如來為他們解說。第二部分是請求解說完畢后，領悟理解並讚歎。在第一部分中包含三個小部分。第一小部分是問如來有什麼樣的見解，什麼樣的執著，以及宣說的是什麼。佛陀回答說沒有執著，只有見解和宣說。執著于見解的人就會有生死等等，說明沒有執著才是重要的。
【English Translation】 English version: Some proclaim that the Atman (soul) and the world are eternally constant, this is one view. That they are impermanent is the second. That they are both constant and inconstant is the third. That they are neither constant nor inconstant is the fourth. There are also four kinds of arguments about 'finite' and 'infinite'. Some proclaim that the Atman and the world are finite, this is one view. That they are infinite is the second. That they are both finite and infinite is the third. That they are neither finite nor infinite is the fourth. There are also four statements about 'as it is' and 'not as it is'. After the Tathagata (Buddha) enters Nirvana (extinction), 'as it goes' is one view. Because the Tathagata comes from the past and goes to the future, it is called 'as it goes'. 'Not as it is' is the second view. Some proclaim that after the body dies, it is eternally annihilated, not coming from the past and going to the future, so it is called 'not as it goes'. 'Both as it is and not as it is' is the third view. Some proclaim that the body and the spirit are different, after the body dies, the spirit still exists, just like coming from the past and going to the future, this is called 'as it goes'. The body is immediately and eternally annihilated, not coming from the past and going to the future, so it is called 'not as it goes'. 'Neither as it is nor not as it is' is the fourth view. Some proclaim that the spirit is like space, it cannot be said to go or not to go, this is called 'neither as it goes nor not as it goes'. These are twelve views in total. Some proclaim that the body and life are definitely the same, some say that the body and life are definitely different, adding the previous twelve, there are fourteen views in total. These fourteen views, Nagarjuna (Dragon Tree) Bodhisattva has made extensive explanations, which are discussed in detail in other chapters. Purna (Fullness) repeatedly asked the Tathagata, seeing what faults, he did not make such proclamations. The Tathagata explained to him. If such proclamations are made, there will be attachment and clinging in the mind, this is called 'view-attachment'. The object that attachment and clinging rely on is called 'view-place'. Views can accumulate and produce future painful results, this is called 'view-conduct'. Creating evil actions is called 'view-karma'. Firmly clinging to the object that is relied on is called 'view-clinging'. Being bound by views, often being in the three realms of existence (desire realm, form realm, formless realm), this is called 'view-bond'. Because of views, suffering arises, this is called 'view-suffering'. Taking what is not correct as correct is called 'view-attachment'. Due to wrong views, there will be the terrors of the three evil paths (hell, hungry ghosts, animals), this is called 'view-fear'. Being burned by wrong views is called 'view-heat'. Wrong views entangle the mind and do not leave, this is called 'view-entanglement'. Ordinary people suffer greatly because of the previous wrong views. 'My view is below' summarizes what has not been said. This is the end of the second part. Three times they requested the Buddha to explain the true meaning, and the Tathagata explained it to them. It contains two parts. The first part is requesting the Buddha to explain the true meaning, and the Tathagata explained it to them. The second part is after requesting the explanation, understanding and praising. In the first part, there are three small parts. The first small part is asking what kind of views, what kind of attachments, and what is proclaimed by the Tathagata. The Buddha replied that there is no attachment, only views and proclamations. Those who are attached to views will have birth, death, etc., indicating that not having attachment is important.
著也。名為見等明有見說。二重問佛何見何說。佛答能見能說四諦。于中初明所見所說。故能遠下明由正見能有所離。是故我下明由正見能有所得。具凈梵行得出世因獲得出果。三問如來何緣得身非東西等。下佛為辨。先共可定。我今問汝隨汝意答。下正辨之。句別有五。一問汝前燃火知不彼答言知。二問火滅汝知滅不彼答言知。三問彼火燃從何來滅何所至彼具答之。四問火滅至何方所彼具答之。五取其所答用顯已身。
領解嘆中初請說喻。如來次聽。下正說喻約之顯法。村者喻於二十五有。林喻眾聖。一樹喻佛。起行久遠名先林生。林主喻于大涅槃經。宣說益人名灌以水。稱機巧益名隨時修。障根腐敗名樹陳朽。妄染斯除名面板落。實德明顯名唯貞在。顯法可知。此第三竟。
四求出家佛命善來彼證聖果第六人中文亦有四。一舉問人。二舉邪問佛如來為辨。凈與富那同皆建立十四難義。佛前已對富那破竟。凈今此處不敢更立。直問世人取捨所由。如來為解。初問眾生不知何法見世常等。佛答不知色陰至識。后問眾生知何法故不見常等。佛答知色乃至於識。三請佛正義如來為說。于中亦三。類上可知。四求出家如來聽許。
對下四人辨明道法。對彼犢子明其有道及有得者。對彼納衣明道緣生非是自
然。對彼弘廣明修者得不修不得。對彼須跋明調心是道非是苦身。聖慧是道非世八禪。
對犢子中文別有三。一舉問人。二問佛義如來為辨。三求出家如來聽許。第二段中文別有三。一彰己欲問佛默不答。良以犢子數來見佛情喜賒慢不堪受法。佛為嚴勵故默不答。二犢子重請如來聽問。言我與汝共為親友義無二者通情無別故言無二。三犢子正請如來為說。于中復三。一問其法如來為說。二問其人如來為辨。三領解讚歎。前問法中先問善法如來為辨。次問惡法如來為辨。后雙問之如來為辨。我能廣說簡略說之示說分齊。下正說之。于中先說三善三惡。次為宣說十善十惡。我今已下雙結前二。若我已下結明知益。就問人中初就羅漢問有得不。佛答無量。次就那含問有得不。佛答無量。斷五下結如上具辨。后就須陀及斯陀含問有得不佛答無量。三領解讚歎。文顯可知。此第二竟。
自下第三彼求出家如來聽許。句別有六。一問如來外道出家幾月試之。佛答四月不必一種。二求出家佛敕令度。三陳如度之彼悟初果。四重請佛法如來為說。五彼修得果辭佛取滅比丘為通。六佛敕供養比丘往供。
第八人中文亦有四。一舉問人。二執邪難佛如來對破。三請正義如來為說。四求出家如來聽許。第二段中納衣初先建
【現代漢語翻譯】 現代漢語譯本： 是的。對於那些弘揚廣大明智修行的人來說，修行或不修行都是可以的。對於須跋（Subha，人名）來說，調伏內心才是正道，而不是苦行。聖慧（Arya-prajna，聖者的智慧）才是正道，而不是世間的八種禪定。
對於犢子（Vatsa，人名）的提問，經文中有三種不同的處理方式。第一種是主動向人提問。第二種是詢問佛法的意義，如來（Tathagata，佛的稱號）會為他辨析。第三種是請求出家，如來會允許。第二段經文中，又有三種不同的情況。第一種是犢子表達了想要提問的意願，但佛陀保持沉默沒有回答。這是因為犢子多次來見佛陀，心懷喜悅卻又輕慢懈怠，不堪接受佛法。佛陀爲了嚴格管教他，所以保持沉默。第二種是犢子再次懇請，如來才允許他提問。佛陀說：『我與你如同親友一般，義理上沒有差別，彼此溝通沒有隔閡』，所以說『無二』。第三種是犢子正式請求如來為他解說。其中又分為三個部分。一是詢問佛法，如來為他解說。二是詢問修行之人，如來為他辨析。三是領悟理解並讚歎。在前面詢問佛法的部分中，先詢問善法，如來為他辨析。然後詢問惡法，如來為他辨析。最後同時詢問善法和惡法，如來為他辨析。我能夠廣為解說，也可以簡略解說，這裡只是展示了解說的範圍。下面正式開始解說。其中先說三種善和三種惡，然後宣說十善和十惡。我從現在開始總結前面兩種情況。如果我從現在開始總結，就能明白其中的益處。在詢問修行之人的部分中，首先就阿羅漢（Arhat，斷盡煩惱的聖者）提問，是否有人證得阿羅漢果位。佛陀回答說：『無量』。然後就阿那含（Anagamin，不還果）提問，是否有人證得阿那含果位。佛陀回答說：『無量』。斷除五下分結，如上文詳細辨析。最後就須陀洹（Srotapanna，入流果）和斯陀含（Sakrdagamin，一來果）提問，是否有人證得這些果位。佛陀回答說：『無量』。第三部分是領悟理解並讚歎。文義顯明，容易理解。這是第二段經文的內容。
從下面開始是第三部分，犢子請求出家，如來允許。這一句可以分為六個部分。一是詢問如來，外道（Tirthika，佛教以外的修行者）出家需要幾個月的時間來考驗。佛陀回答說：『四個月，但並非只有這一種方式』。二是請求出家，佛陀命令僧團為他剃度。三是陳如（Ajnatakaundinya，最初跟隨佛陀修行的五比丘之一）為他剃度，他證悟了初果。四是再次請求佛法，如來為他解說。五是他通過修行證得了果位，向佛陀告辭準備入滅，並告知了其他比丘。六是佛陀命令供養，比丘們前去供養。
第八個人的經文中也有四個部分。一是主動提問。二是堅持邪見，為難佛陀，如來駁斥了他的邪見。三是請求正確的義理，如來為他解說。四是請求出家，如來允許。第二段中，納衣（使用過的舊布縫製的僧衣）一開始先建立...
【English Translation】 English version: Yes. For those who extensively and wisely cultivate, cultivation or non-cultivation is permissible. For Subha (a personal name), taming the mind is the right path, not asceticism. Noble wisdom (Arya-prajna) is the right path, not the eight worldly meditations.
Regarding Vatsa's (a personal name) questions, there are three different approaches in the text. The first is to proactively ask people questions. The second is to inquire about the meaning of the Dharma, which the Tathagata (the title of the Buddha) will analyze for him. The third is to request ordination, which the Tathagata will permit. In the second section of the text, there are three different situations. The first is that Vatsa expressed his desire to ask questions, but the Buddha remained silent and did not answer. This is because Vatsa had come to see the Buddha many times, with joy but also with carelessness and laziness, unable to receive the Dharma. The Buddha remained silent to strictly discipline him. The second is that Vatsa pleaded again, and the Tathagata allowed him to ask questions. The Buddha said, 'I am like a close friend to you, there is no difference in meaning, and there is no separation in communication,' so he said 'no difference.' The third is that Vatsa formally requested the Tathagata to explain it to him. It is further divided into three parts. One is to ask about the Dharma, which the Tathagata explains to him. The second is to ask about the practitioners, which the Tathagata analyzes for him. The third is to comprehend and praise. In the previous part of asking about the Dharma, first ask about good Dharma, which the Tathagata analyzes for him. Then ask about evil Dharma, which the Tathagata analyzes for him. Finally, ask about both good and evil Dharma at the same time, which the Tathagata analyzes for him. I can explain it extensively, or I can explain it briefly, here I just show the scope of the explanation. The following officially begins the explanation. Among them, first talk about the three good and three evil, and then proclaim the ten good and ten evil. I will now summarize the previous two situations. If I summarize from now on, I can understand the benefits. In the part of asking about the practitioners, first ask about the Arhat (a saint who has exhausted afflictions), whether anyone has attained the Arhat fruit. The Buddha replied: 'Immeasurable'. Then ask about the Anagamin (non-returner), whether anyone has attained the Anagamin fruit. The Buddha replied: 'Immeasurable'. Cutting off the five lower fetters, as analyzed in detail above. Finally, ask about the Srotapanna (stream-enterer) and Sakrdagamin (once-returner), whether anyone has attained these fruits. The Buddha replied: 'Immeasurable'. The third part is to comprehend and praise. The meaning of the text is clear and easy to understand. This is the content of the second paragraph of the scripture.
From below is the third part, Vatsa requests ordination, and the Tathagata permits it. This sentence can be divided into six parts. One is to ask the Tathagata how many months it takes for the Tirthikas (non-Buddhist practitioners) to be tested for ordination. The Buddha replied: 'Four months, but this is not the only way'. The second is to request ordination, and the Buddha ordered the Sangha to ordain him. The third is that Ajnatakaundinya (one of the five bhikkhus who initially followed the Buddha) ordained him, and he attained the first fruit. The fourth is to request the Dharma again, and the Tathagata explains it to him. The fifth is that he attained the fruit through cultivation, bid farewell to the Buddha and prepared to enter Nirvana, and informed the other bhikkhus. The sixth is that the Buddha ordered offerings, and the bhikkhus went to make offerings.
There are also four parts in the eighth person's text. One is to take the initiative to ask questions. The second is to insist on wrong views and make things difficult for the Buddha, and the Tathagata refuted his wrong views. The third is to ask for the correct meaning, and the Tathagata explains it to him. The fourth is to request ordination, and the Tathagata permits it. In the second paragraph, the patched robe (a monk's robe sewn from used old cloth) first establishes...
立自性。后佛對破。前中準破應有十句。文但有九。第六少一。五根性納見聞覺知證法自性。文中雖少準破必有。其第一句難破身因成法自性。如瞿曇說作善不善得身亦然舉以總非。何以故下別難顯非。如瞿曇說因能獲身重舉佛說。若因惱得身為在先煩惱在先進退徴定。次就設難。若煩惱先誰之所作。若身在先云何說言因惱得身。下結顯非。若煩惱先是亦不可結非初句。若身在先是亦不可結非后句。先後一時義俱不可雙非兩關並破一時。是故我下結成自性。二就五大建立自性類一切法。于中先明五大自性非因緣有。下將類法。若有一法非因緣有一切亦應非因緣有以大類法。若有一法從於因緣何因五大不從因緣以法類大。三眾生善身及不善下明得解脫自性非因。初先正辨。是故下結。此之一句正違道法。如來對破。明道緣生非是自然。宜審記知。四有定用下明一切法用處各定證有自性。先就外論。后類眾生。五一切眾生性各異下明諸眾生稟性各異證有自性。于中初法次喻后合。第六番中所少一句明其五根效能見聞乃至覺觸明法自性。文雖不說準答定有。七如說貪下難破如來五塵生結成法自性。先牒直非何以下釋。釋中五句。一明眾生睡時離塵亦生貪等明非塵生。二舉胎中亦生貪等明非塵生。
三明眾生初出胎時未
【現代漢語翻譯】 現代漢語譯本 立自性（Svalakshana，自有的特性）。后佛陀對此進行駁斥。前面和中間的駁斥應該有十句，但文中只有九句，第六句缺少一句。五根（五種感官能力）的自性包括見、聞、覺、知，證明了法的自性。文中雖然缺少，但根據駁斥的邏輯，必然存在。第一句難以駁斥的是身體作為成法的自性。例如，瞿曇（Gotama，釋迦牟尼的姓）說，作善或不善的行為會得到相應的身體，這裡用這個例子來總括地否定。為什麼呢？下面分別論述來顯示其錯誤。例如，瞿曇說，因為某種原因能夠獲得身體，這裡又一次引用佛陀的說法。如果因為煩惱而得到身體，那麼是煩惱先存在還是身體先存在？這裡用進退兩難的方式來確定。接著提出假設性的難題：如果煩惱先存在，是誰製造了煩惱？如果身體先存在，怎麼能說因為煩惱而得到身體呢？下面總結並顯示其錯誤。如果煩惱先存在，這也是不可接受的，總結並否定了第一種情況。如果身體先存在，這也是不可接受的，總結並否定了第二種情況。先後同時存在在意義上都是不可能的，同時否定了兩種情況。因此，我下面總結併成立自性。 第二，就五大（五種基本元素：地、水、火、風、空）建立自性，以此類推一切法。其中，首先說明五大的自性不是因緣（Hetu-pratyaya，原因和條件）產生的。下面將進行類比。如果有一種法不是因緣產生的，那麼一切法都應該不是因緣產生的，用五大來類比一切法。如果有一種法是從因緣產生的，那麼為什麼五大不是從因緣產生的呢？用這種法來類比五大。 第三，眾生的善身和不善身，說明獲得解脫的自性不是因為某種原因。首先進行正確的辨析。因此，下面進行總結。這一句話正好違背了道法（Dharma，佛法）。如來（Tathagata，佛陀的稱號之一）對此進行駁斥，說明道是緣起（Pratītyasamutpāda，相互依存）的，而不是自然而然的。應該仔細記住。 第四，有固定的作用，說明一切法的作用之處各自固定，證明存在自性。先就外在事物進行論述，然後類比眾生。 第五，一切眾生的稟性各不相同，說明各種眾生的稟性各不相同，證明存在自性。其中，先說法，再用比喻，最後進行總結。 第六，在這一部分中缺少的一句話，說明五根能夠見、聞、乃至覺觸，說明法的自性。文中雖然沒有說，但根據回答的邏輯，一定存在。 第七，如說貪，駁斥如來說五塵（五種感官對像：色、聲、香、味、觸）產生結（Klesha，煩惱），從而成立法的自性。先直接否定，為什麼呢？下面進行解釋。解釋中有五句：第一，說明眾生睡覺時離開五塵也會產生貪等煩惱，說明煩惱不是由五塵產生的。第二，舉例說明胎兒在胎中也會產生貪等煩惱，說明煩惱不是由五塵產生的。 第三，說明眾生剛出生時，還沒有...
【English Translation】 English version Establishing Svalakshana (self-nature, own characteristic). Later, the Buddha refutes it. The preceding and middle refutations should have ten sentences, but the text only has nine, with the sixth sentence missing. The self-nature of the five roots (five sensory faculties) includes seeing, hearing, feeling, and knowing, proving the self-nature of Dharma. Although it is missing in the text, according to the logic of refutation, it must exist. The first sentence that is difficult to refute is the body as the self-nature of becoming Dharma. For example, Gotama (Shakyamuni's surname) said that doing good or bad deeds will result in a corresponding body, using this example to generally deny it. Why? The following separately discusses to show its error. For example, Gotama said that because of some reason, one can obtain a body, here again quoting the Buddha's words. If the body is obtained because of affliction, then does affliction exist first or does the body exist first? Here, a dilemma is used to determine. Then, a hypothetical difficulty is raised: If affliction exists first, who created the affliction? If the body exists first, how can it be said that the body is obtained because of affliction? The following summarizes and shows its error. If affliction exists first, this is also unacceptable, summarizing and denying the first situation. If the body exists first, this is also unacceptable, summarizing and denying the second situation. Existing simultaneously or sequentially is impossible in meaning, simultaneously denying both situations. Therefore, I will summarize and establish self-nature below. Second, establish self-nature based on the five great elements (five basic elements: earth, water, fire, wind, space), and by analogy, all Dharmas. Among them, first explain that the self-nature of the five great elements is not produced by Hetu-pratyaya (cause and condition). The following will be an analogy. If there is a Dharma that is not produced by cause and condition, then all Dharmas should not be produced by cause and condition, using the five great elements to analogize all Dharmas. If there is a Dharma that is produced from cause and condition, then why are the five great elements not produced from cause and condition? Use this Dharma to analogize the five great elements. Third, the good and bad bodies of sentient beings illustrate that the self-nature of attaining liberation is not due to some reason. First, make a correct distinction. Therefore, the following is a summary. This sentence directly violates the Dharma (Buddha's teachings). The Tathagata (one of the Buddha's titles) refutes this, explaining that the path is Pratītyasamutpāda (interdependent origination), not natural. It should be carefully remembered. Fourth, having a fixed function, it illustrates that the functions of all Dharmas are fixed in their respective places, proving the existence of self-nature. First, discuss external things, and then analogize sentient beings. Fifth, the inherent nature of all sentient beings is different, illustrating that the inherent nature of various sentient beings is different, proving the existence of self-nature. Among them, first talk about the Dharma, then use a metaphor, and finally summarize. Sixth, the missing sentence in this part illustrates that the five roots can see, hear, and even feel, illustrating the self-nature of Dharma. Although it is not said in the text, it must exist according to the logic of the answer. Seventh, as it is said about greed, refute the Tathagata's statement that the five dusts (five sensory objects: form, sound, smell, taste, touch) produce Klesha (afflictions), thereby establishing the self-nature of Dharma. First directly deny it, why? The following explains. There are five sentences in the explanation: First, it explains that sentient beings will also produce greed and other afflictions when they are away from the five dusts when they are sleeping, indicating that afflictions are not produced by the five dusts. Second, it gives an example to illustrate that fetuses also produce greed and other afflictions in the womb, indicating that afflictions are not produced by the five dusts. Third, it explains that when sentient beings are first born, they have not yet...
能分別亦生貪等明非塵生。四明仙聖在無塵處亦生貪等明非塵生。五明眾生有因五塵生不貪等明非塵生。此第七番。八見世人根不具下以諸眾生依正不等證成自性非因緣義。九以小兒啼喜不定證法自性。第十以其虛空之有兔角之無不從緣生證法自性。于中先舉次列后辨。是故下結。
下佛對破。其文不次。先破第二五大類法。次破第四第五第三第十第一。重破第二。下復破彼第六第七第八第九。以何義故先破第二五大類法。五大正是外道所立是以先破。文中初先牒以總非。何以故下別徴顯非。是中但破五大類法未破五大。汝大是常何緣一切不悉是常準大徴法難破納衣以大類法。世物無常是五大性何因緣故不是無常準法徴大難破納衣以法類大。若五大常世間之物亦應是常類責納衣以大自性類法自性。是故汝下約類結非。是五大常世間之物不是常故。汝說五大有其自性令一切法皆有自性無有是處。次破第四用定證性。先牒直非。何以下釋。從因得名從因得義略釋顯非。云何下廣。是故下結。次破第五。汝言如龜性入水等舉以總非。何以故下破以顯非。次破第三。善不善身得脫非因。汝言自性不須教習是義不然舉以總非。何以下釋。釋中三句。一即事以驗。今見有教緣教增長是故當知解脫非性。二以外道殺羊祠祀而求
【現代漢語翻譯】 現代漢語譯本 能分別產生貪婪等煩惱，這表明貪婪等並非由外在的塵境所生。四明仙人和聖者在沒有塵境的地方也會產生貪婪等煩惱，這表明貪婪等並非由外在的塵境所生。五明眾生有時因五塵而生起貪婪等煩惱，有時又不生起，這表明貪婪等並非由外在的塵境所生。這是第七番論證。八，觀察世人根器不完整等現象，以下用諸眾生依報和正報的不平等來證明自性並非因緣所生。九，用小兒啼哭和喜悅不定來證明法的自性。第十，用虛空中有兔角和無兔角並非由因緣所生來證明法的自性。其中先提出觀點，然後列舉論據，最後進行辨析。因此下面進行總結。
下面佛陀進行駁斥，其文句順序並非按照之前的順序。先駁斥第二種五大類法。其次駁斥第四、第五、第三、第十、第一種。重複駁斥第二種。下面又駁斥第六、第七、第八、第九種。因為什麼緣故先駁斥第二種五大類法？因為五大正是外道所建立的，所以先駁斥它。文中首先提出總體的否定。為什麼下面要分別徵詢以顯示否定？這裡只是駁斥五大類法，並沒有駁斥五大。你說五大是常住不變的，為什麼一切事物不都是常住不變的？這是用五大來徵詢法，難以駁倒納衣，因為這是用五大類法。世間萬物是無常的，這是五大的性質，為什麼不是無常的？這是用法來徵詢五大，難以駁倒納衣，因為這是用法類比五大的性質。如果五大是常住不變的，世間萬物也應該是常住不變的，這是用類比來責難納衣，用五大的自性類比法的自性。所以你下面用類比來總結否定。這五大是常住不變的，世間萬物不是常住不變的。你說五大有其自性，從而認為一切法都有自性，這是沒有道理的。其次駁斥第四種用禪定來證明自性。先提出直接的否定。為什麼下面要解釋？從因得到名稱，從因得到意義，簡略地解釋以顯示否定。云何下面進行廣泛的解釋。因此下面進行總結。其次駁斥第五種。你說就像烏龜的本性是進入水中一樣，這是舉例來總體的否定。為什麼下面要駁斥以顯示否定。其次駁斥第三種。行善或作惡，得到解脫並非因為教導。你說自性不需要教導和學習，這種說法是不對的，這是舉例來總體的否定。為什麼下面要解釋？解釋中包含三句話。一是通過實際事例來驗證。現在看到有教導，通過教導而增長，所以應當知道解脫並非自性。二是以外道殺羊祭祀來祈求
【English Translation】 English version The ability to distinguish and generate greed and other afflictions indicates that these are not born from external dust. Even immortals and sages in places without dust generate greed and other afflictions, indicating that these are not born from external dust. The fifth point is that sentient beings sometimes generate greed and other afflictions due to the five dusts (sight, sound, smell, taste, touch), and sometimes they do not, indicating that these are not born from external dust. This is the seventh argument. Eighth, observing the incomplete faculties of people in the world, the following uses the inequality of the environments and rewards of sentient beings to prove that self-nature is not caused by conditions. Ninth, the instability of a child's crying and joy is used to prove the self-nature of the Dharma (teachings). Tenth, the existence of rabbit horns in empty space and the non-existence of rabbit horns, which are not born from conditions, are used to prove the self-nature of the Dharma. Among these, the view is first presented, then the arguments are listed, and finally, an analysis is made. Therefore, the following concludes.
Below, the Buddha refutes, but the order of the text is not sequential. First, he refutes the second type, the five great categories of Dharmas. Second, he refutes the fourth, fifth, third, tenth, and first types. He refutes the second type again. Below, he further refutes the sixth, seventh, eighth, and ninth types. Why does he first refute the second type, the five great categories of Dharmas? Because the five great elements are precisely what the external paths (non-Buddhist schools) establish, so he refutes them first. In the text, he first presents a general negation. Why does he inquire separately below to show the negation? Here, he only refutes the five great categories of Dharmas, not the five great elements. You say that the five great elements are constant, so why are all things not constant? This is using the five great elements to question the Dharma, making it difficult to refute Nayi (a specific individual), because this is using the five great categories of Dharmas. Worldly things are impermanent, which is the nature of the five great elements, so why are they not impermanent? This is using the Dharma to question the five great elements, making it difficult to refute Nayi, because this is using the Dharma to compare the nature of the five great elements. If the five great elements are constant, then worldly things should also be constant. This is using analogy to challenge Nayi, using the self-nature of the five great elements to compare the self-nature of the Dharma. Therefore, you conclude the negation below using analogy. These five great elements are constant, but worldly things are not constant. You say that the five great elements have their self-nature, and therefore think that all Dharmas have self-nature, which is unreasonable. Second, he refutes the fourth type, using samadhi (meditative state) to prove self-nature. He first presents a direct negation. Why does he explain below? Obtaining a name from a cause, obtaining meaning from a cause, briefly explaining to show the negation. How does he explain it extensively below? Therefore, he concludes below. Second, he refutes the fifth type. You say that just like a turtle's nature is to enter the water, this is giving an example to generally negate. Why does he refute below to show the negation? Third, he refutes the third type. Doing good or evil, obtaining liberation is not because of teaching. You say that self-nature does not need teaching and learning, which is not right, this is giving an example to generally negate. Why does he explain below? The explanation contains three sentences. First, it is verified through actual examples. Now we see that there is teaching, and it grows through teaching, so we should know that liberation is not self-nature. Second, external paths sacrifice sheep to pray for
凈身明脫非性。三以三語證脫非無。先舉次列。下就徴責。若脫自性不從作生何故世中有是三語欲作作時及說作已。次破第十。以空兔角不從因緣類法有性。若言諸法有自性者舉其所立。當知諸法各有定性縱以審定。下對破之。若有定性甘蔗一物何緣作漿作石蜜等是一破也。若有定性聖人何故飲甘蔗等是二破也。汝說有性云何說喻是三破也。次破第一。先非難詞。后為正解。前非難中汝言身先煩惱先者是義不然牒以總非。何故下釋。若我當說身在先者汝可難言汝亦同我反舉己說呵其難詞。身不在先何因緣故而作是難順舉己說非其難詞。是義云何。若我曾說身在先生。汝今納衣可得難言瞿曇汝亦同我身先無因應是自性。我說是身不在先生。何因緣故而作是難言身無因令是自性。
下為正解。于中有二。一身望無明同時相依。如夢中身依于睡心。二身望四住前後相依。先依無明起四住地。依四住地集起身報。問曰無明依何而生。依真識生。真識依何。真法常住猶如虛空更無所依。文中先明同時相依。一切眾生身及煩惱俱無先後一時有者與無明地一時有也。問曰前說依無明地起於四住。依四住地方始有身云何一時。釋言無明始終常有。身起之時必依無明故說一時。如夢中身必依睡心。雖一時有因惱有身終不因身而有煩
【現代漢語翻譯】 現代漢語譯本 『凈身明脫非性』。三以三語證『脫非無』。先舉次列。下就徴責。若脫自性不從作生，何故世中有是三語『欲作』、『作時』及『說作已』？ 次破第十。以空兔角不從因緣類法有性。若言諸法有自性者，舉其所立。當知諸法各有定性，縱以審定。下對破之。若有定性，甘蔗一物，何緣作漿、作石蜜等？這是一破也。若有定性，聖人何故飲甘蔗等？是二破也。汝說有性，云何說喻？是三破也。 次破第一。先非難詞，后為正解。前非難中，汝言身先煩惱先者，是義不然，牒以總非。何故下釋。若我當說身在先者，汝可難言汝亦同我，反舉己說呵其難詞。身不在先，何因緣故而作是難？順舉己說非其難詞。是義云何？若我曾說身先生，汝今納衣可得難言『瞿曇（Gautama，釋迦牟尼的姓氏），汝亦同我身先無因應是自性』。我說是身不在先生，何因緣故而作是難言『身無因令是自性』。 下為正解。于中有二：一身望無明同時相依，如夢中身依于睡心。二身望四住前後相依，先依無明起四住地，依四住地集起身報。問曰：無明依何而生？依真識生。真識依何？真法常住，猶如虛空，更無所依。文中先明同時相依。一切眾生身及煩惱俱無先後，一時有者與無明地一時有也。問曰：前說依無明地起於四住，依四住地方始有身，云何一時？釋言：無明始終常有，身起之時必依無明，故說一時。如夢中身必依睡心。雖一時有，因惱有身，終不因身而有煩。
【English Translation】 English version 'Pure body clearly detaching is not inherent nature.' The three use three statements to prove 'detachment is not non-existence.' First, list them; then enumerate them. Below, examine and question. If detaching from inherent nature does not arise from action, why are there these three statements in the world: 'desiring to act,' 'acting,' and 'having acted'? Next, refute the tenth. Using the example of the empty rabbit's horn, which does not arise from conditions, to categorize phenomena as having inherent nature. If you say that all phenomena have inherent nature, state your position. Know that all phenomena each have a fixed nature, even upon thorough examination. Below, refute this. If there is a fixed nature, why does sugarcane, a single thing, become juice, rock candy, etc.? This is the first refutation. If there is a fixed nature, why do sages drink sugarcane, etc.? This is the second refutation. You speak of inherent nature, how can you use analogies? This is the third refutation. Next, refute the first. First, refute the difficult words; then, provide the correct explanation. In the previous refutation, you said that the body comes before or afflictions come before; this meaning is not correct, and it is rejected in its entirety. Why? The explanation follows. If I were to say that the body comes first, you could challenge me, saying that I am the same as you, turning my own words against me to criticize my difficult words. The body does not come first; what is the reason for making this challenge? Following my own words, your difficult words are incorrect. What is the meaning of this? If I had ever said that the body comes first, you could now, wearing your robes, challenge me, saying, 'Gautama (Gautama, the family name of Sakyamuni), you are the same as me; the body comes first without cause, so it must be inherent nature.' I say that the body does not come first; what is the reason for making this challenge, saying, 'The body has no cause, so it is inherent nature'? Below is the correct explanation. There are two aspects to this: first, the body and ignorance are simultaneously interdependent, like the body in a dream relying on the sleeping mind. Second, the body and the four abodes are sequentially interdependent; first, relying on ignorance, the four abodes arise; relying on the four abodes, the karmic retribution of the body is accumulated. Question: Upon what does ignorance rely to arise? It relies on true consciousness to arise. Upon what does true consciousness rely? True Dharma is constant and abiding, like empty space, relying on nothing further. The text first clarifies simultaneous interdependence. All sentient beings, body and afflictions, have no before or after; those that exist simultaneously exist simultaneously with the ground of ignorance. Question: Previously, it was said that relying on the ground of ignorance, the four abodes arise; relying on the four abodes, the body first exists; how can they be simultaneous? Explanation: Ignorance is always present from beginning to end; when the body arises, it necessarily relies on ignorance, so it is said to be simultaneous. Like the body in a dream necessarily relying on the sleeping mind. Although they exist simultaneously, the body arises because of afflictions; afflictions never arise because of the body.
惱分定本末。汝意若下遮防異難。先舉難詞。直非不然。何以下釋。類以顯之。如炷與明雖復一時明要依炷非炷依明彼亦同爾。下次明其前後相依。汝意若謂身不在先知無因者是義不然總非無見。此言略少。若具應言汝意若謂身不在先有因緣故知無因者是義不然。何以下釋。釋中三句。一遮說無因。若以身先無因緣故名為無者汝不應說正遮說無。一切有因舉理顯非。二教說有因。若言不見身先因緣故不說者。今見瓶等從因緣生何故不說。正教說因。如瓶已下舉粗類細成須說因。三若見下總結諸法從緣無性。瓶因所見身因不見。一切從因無有自性。自下重破。第二句中五大自性。何故須重。前雖破其五大類法未破大體故重破之。于中有三。一約五大破法自性。若言一切悉有自性無因緣者舉其所立。汝何因緣說於五大責說有因。是五大性即是因緣辨因破性。二呵以五大類法自性。五大因緣雖復如是不應說法皆同五大當相正呵。外道宣說五大自性因緣悉無。佛今權縱是以說言五大因緣雖復如是悉無所有。亦不應說一切諸法皆同五大因緣悉無。如世人下舉事類責。汝將五大類一切法皆有自性。與世人說出家之人持戒精進旃陀羅等亦應精進持戒相似。三正破五大。汝說五大有定堅性我觀是性轉故不定舉以總破。有定堅性就始為言
【現代漢語翻譯】 現代漢語譯本 辨析煩惱的根本和末節。如果你的意思是想通過提出不同的困難來阻止和防禦，那就先提出你的難點，直接說『不是這樣的』。為什麼要用下面的解釋呢？這是用相似的例子來闡明。比如燈芯和光明雖然同時存在，但光明要依靠燈芯，而不是燈芯依靠光明，它們的情況也是一樣的。下面進一步說明它們前後相互依存的關係。 如果你的意思是說，身體不是先存在的，所以智慧沒有原因，這種說法是不對的，因為並非完全沒有見解。這裡的話有些省略，如果完整地說應該是：如果你的意思是說，身體不是先存在的，因為有因緣，所以認為智慧沒有原因，這種說法是不對的。為什麼要用下面的解釋呢？解釋中包含三句話：第一句是駁斥『沒有原因』的說法。如果因為身體先不存在，沒有因緣，就說沒有原因，那麼你不應該這樣說，這是直接駁斥『沒有原因』的說法。一切事物都有原因，這是用道理來顯示這種說法是錯誤的。第二句是教導應該說有原因。如果說因為沒有看到身體先前的因緣，所以不說有原因，那麼現在看到瓶子等物是從因緣產生的，為什麼不說呢？這是正面教導應該說有原因。就像瓶子以下，用粗淺的例子來類比精微的事物，說明必須說有原因。第三句是如果看到以下，總結出一切諸法都是從因緣而生，沒有自性。瓶子的因緣是可見的，身體的因緣是不可見的，一切都是從因緣而生，沒有自己的本性。 下面再次進行破斥。第二句話中提到了五大（地、水、火、風、空，構成物質世界的五種基本元素）的自性，為什麼需要再次破斥呢？雖然之前已經破斥了五大這類法，但沒有破斥五大的本體，所以需要再次破斥。其中包含三個方面：第一，用五大來破斥法的自性。如果說一切事物都有自性，沒有因緣，這是提出對方的觀點。你用什麼因緣來說五大呢？這是責問對方應該說有原因。五大的自性就是因緣，這是通過辨別因緣來破斥自性。第二，用五大這類法來呵斥自性。五大的因緣即使是這樣，也不應該說一切法都和五大一樣，這是直接進行呵斥。外道宣揚五大有自性，沒有因緣。佛陀現在權且順應他們，所以說五大的因緣即使是這樣，也完全不存在。也不應該說一切諸法都和五大一樣，因緣完全不存在。就像世人以下，用事例來責問。你將五大類比一切法，都認為有自性，那麼和世人說出家之人持戒精進，以及旃陀羅（古印度社會中的賤民）等也應該精進持戒一樣相似。第三，正面破斥五大。你說五大有固定的堅固的性質，但我觀察這種性質是會變化的，所以是不固定的，這是用總體的例子來破斥。說有固定的堅固的性質，是從開始的角度來說的。
【English Translation】 English version Discriminating the root and branches of afflictions. If your intention is to prevent and defend against different difficulties, then first raise your difficult points and directly say 'It is not so.' Why use the following explanation? It is to illustrate with similar examples. For example, the wick and the light, although they exist simultaneously, the light depends on the wick, not the wick on the light; their situation is the same. The following further explains their interdependence. If your intention is to say that the body does not exist first, so wisdom has no cause, this statement is incorrect, because it is not completely without views. This statement is somewhat abbreviated; if it were stated completely, it should be: If your intention is to say that the body does not exist first, because there are causes and conditions, so you think wisdom has no cause, this statement is incorrect. Why use the following explanation? The explanation contains three sentences: The first sentence is to refute the statement of 'no cause'. If because the body does not exist first, without causes and conditions, you say there is no cause, then you should not say that; this is directly refuting the statement of 'no cause'. All things have causes, which is to show that this statement is wrong using reason. The second sentence is to teach that one should say there is a cause. If you say that because you have not seen the previous causes and conditions of the body, you do not say there is a cause, then now you see that things like bottles are produced from causes and conditions, why don't you say it? This is positively teaching that one should say there is a cause. Like the bottle and below, using crude examples to analogize subtle things, explaining that one must say there is a cause. The third sentence is if you see below, summarizing that all dharmas (phenomena) arise from causes and conditions and have no self-nature. The causes and conditions of the bottle are visible, the causes and conditions of the body are invisible; everything arises from causes and conditions and has no own nature. The following is a further refutation. In the second sentence, the self-nature of the five great elements (earth, water, fire, wind, space, the five basic elements that constitute the material world) is mentioned. Why is it necessary to refute it again? Although the five great elements of this kind of dharma (phenomena) have been refuted before, the substance of the five great elements has not been refuted, so it needs to be refuted again. It contains three aspects: First, use the five great elements to refute the self-nature of the dharma (phenomena). If you say that all things have self-nature and no causes and conditions, this is raising the opponent's point of view. What causes and conditions do you use to say the five great elements? This is questioning the other party that they should say there is a cause. The self-nature of the five great elements is the cause and condition; this is refuting self-nature by distinguishing causes and conditions. Second, use the five great elements of this kind of dharma (phenomena) to rebuke self-nature. Even if the causes and conditions of the five great elements are like this, one should not say that all dharmas (phenomena) are the same as the five great elements; this is directly rebuking. The heretics proclaim that the five great elements have self-nature and no causes and conditions. The Buddha now expediently complies with them, so he says that even if the causes and conditions of the five great elements are like this, they do not exist at all. One should not say that all dharmas (phenomena) are the same as the five great elements, and the causes and conditions do not exist at all. Like the people of the world below, using examples to question. You compare the five great elements to all dharmas (phenomena) and think they all have self-nature, then it is similar to the people of the world saying that those who have left home and diligently observe the precepts, and the Chandalas (the untouchables in ancient Indian society) should also diligently observe the precepts. Third, positively refute the five great elements. You say that the five great elements have a fixed and solid nature, but I observe that this nature is changing, so it is not fixed; this is refuting with a general example. Saying that there is a fixed and solid nature is from the perspective of the beginning.
。若具應言有定堅濕暖動等性。下別破之。先破地大。蘇蠟胡膠于汝法中名之為地舉其所立。是地不定或同水等以轉破之。次破火大。白蠟錫等於汝法中名之為火舉其所立。下破可知。下破風水。水性名流辨定水相。若水凍時不名為地故名水者定其所立。何因緣故波動之時不名為風舉風決破。若動不名風舉風徴定。凍時亦應不名為水舉水決破。是義云何。水性名流。與寒冷合便成凍結。風性飄動與水和合便成波浪兩義相似。今就徴責。水性名流若水凍時不從冷緣說之為地。仍就本性說為水者。風與水合成波之時應從本性說之為風。何因緣故波動之時不名為風乃名為水。若波動時不就本性說之為風。乃從水緣說為水者。凍時亦應不就本性說之為水。應從冷緣說之為地。下以此二類顯諸法。若水從緣可變為地風從因緣可為水者。諸法皆爾。何得說言一切諸法不從因緣。下次破前第六所少五根效能見聞覺知。先牒直非。何以故下破以顯非。自性不轉立其道理。若言下破。是故下結。第七汝言非因五塵生貪解脫是義不然牒以總非。何以下釋。釋意如何。彰彼五塵雖不作因生貪解脫非不作緣。文中初言生貪解脫雖不因塵簡緣異因。惡覺觀等簡因異緣。因生外增雙辨二能。是故已下結呵難詞。次破第八依正不等證法自性。先舉直非
【現代漢語翻譯】 現代漢語譯本：如果它們具有所謂的固定、堅硬、潮濕、溫暖、運動等性質，下面將分別駁斥這些觀點。首先駁斥地大（Prithvi-dhatu，四大元素之一，代表地）。你們的理論中，蜂蠟和樹膠被稱為『地』，這是你們所設立的。但『地』是不確定的，有時會和水等同，可以通過轉化來駁斥它。 接下來駁斥火大（Tejas-dhatu，四大元素之一，代表火）。你們的理論中，白蠟和錫被稱為『火』，這是你們所設立的。下面的駁斥可以類推得知。 下面駁斥風大（Vayu-dhatu，四大元素之一，代表風）和水大（Apas-dhatu，四大元素之一，代表水）。水的性質是流動，以此來確定水的特性。如果水結冰時，不被稱為『地』，因此稱之為『水』，這是你們所設立的。因為什麼緣故，水波動時，不被稱為『風』？這是對風的定義進行駁斥。如果運動不被稱為『風』，這是對風的定義進行質疑。那麼結冰時也應該不被稱為『水』，這是對水的定義進行駁斥。這是什麼道理呢？水的性質是流動，與寒冷結合就變成凍結。風的性質是飄動，與水混合就變成波浪，這兩種情況是相似的。現在就此進行質問。水的性質是流動，如果水結冰時，不從寒冷的因緣出發而說它是『地』，仍然從其本性出發而說它是『水』，那麼風與水結合成波浪時，應該從其本性出發而說它是『風』。因為什麼緣故，水波動時，不被稱為『風』，而被稱為『水』？如果波動時不從其本性出發而說它是『風』，而是從水的因緣出發而說它是『水』，那麼結冰時也應該不從其本性出發而說它是『水』，而應該從寒冷的因緣出發而說它是『地』。 下面用這兩種情況來闡明諸法。如果水從因緣可以變為地，風從因緣可以變為水，那麼一切諸法都是如此。怎麼能說一切諸法不從因緣呢？ 接下來駁斥前面第六點所缺少的五根（Pancha Indriya，眼、耳、鼻、舌、身）的效能，即見、聞、覺、知。首先直接否定。為什麼呢？下面通過駁斥來顯示否定。自性不轉變，這是你們所設立的道理。如果說...下面進行駁斥。因此...下面進行總結。 第七，你們說非因五塵（Pancha Visaya，色、聲、香、味、觸）產生貪慾和解脫，這種說法是不對的，先總的否定。為什麼呢？下面進行解釋。解釋的含義是什麼呢？表明那五塵雖然不作為產生貪慾和解脫的因，但並非不作為緣。文中開始說『產生貪慾和解脫，雖然不因塵』，是區分緣和因。惡覺觀等，是區分因和緣。因生外增，是同時辨別兩種能力。因此以下是總結和責難的詞語。 接下來駁斥第八點，即依報（環境）和正報（眾生）不等同，以此來證明法的自性。首先直接否定。
【English Translation】 English version: If they possess properties such as fixity, hardness, wetness, warmth, and motion, these views will be refuted separately below. First, the earth element (Prithvi-dhatu, one of the four great elements, representing earth) is refuted. In your doctrine, beeswax and glue are called 'earth,' which is what you have established. However, 'earth' is uncertain and can sometimes be equated with water, which can be refuted by transformation. Next, the fire element (Tejas-dhatu, one of the four great elements, representing fire) is refuted. In your doctrine, paraffin wax and tin are called 'fire,' which is what you have established. The refutation below can be understood by analogy. Next, the wind element (Vayu-dhatu, one of the four great elements, representing wind) and water element (Apas-dhatu, one of the four great elements, representing water) are refuted. The nature of water is flowing, which is used to determine the characteristic of water. If water is frozen, it is not called 'earth,' therefore it is called 'water,' which is what you have established. For what reason is it that when water undulates, it is not called 'wind'? This is a refutation of the definition of wind. If motion is not called 'wind,' this is a questioning of the definition of wind. Then when it is frozen, it should also not be called 'water,' this is a refutation of the definition of water. What is the reason for this? The nature of water is flowing, and when combined with cold, it becomes frozen. The nature of wind is moving, and when mixed with water, it becomes waves, these two situations are similar. Now, let's question this. The nature of water is flowing, if when water is frozen, it is not said to be 'earth' based on the condition of cold, but it is still said to be 'water' based on its inherent nature, then when wind combines with water to form waves, it should be said to be 'wind' based on its inherent nature. For what reason is it that when water undulates, it is not called 'wind,' but it is called 'water'? If when undulating, it is not said to be 'wind' based on its inherent nature, but it is said to be 'water' based on the condition of water, then when it is frozen, it should also not be said to be 'water' based on its inherent nature, but it should be said to be 'earth' based on the condition of cold. Below, these two situations are used to illustrate all dharmas. If water can be transformed into earth based on conditions, and wind can be transformed into water based on conditions, then all dharmas are like this. How can it be said that all dharmas do not arise from conditions? Next, the functions of the five senses (Pancha Indriya, eye, ear, nose, tongue, body) that were missing in the sixth point above, namely seeing, hearing, feeling, and knowing, are refuted. First, directly negate. Why? Below, negation is shown through refutation. Self-nature does not change, this is the principle you have established. If you say... refutation follows. Therefore... conclusion follows. Seventh, you say that greed and liberation do not arise from the five sense objects (Pancha Visaya, form, sound, smell, taste, touch), this statement is incorrect, first negate it generally. Why? Explanation follows. What is the meaning of the explanation? It shows that although those five sense objects do not act as the cause of generating greed and liberation, they do not fail to act as conditions. The text begins by saying 'generating greed and liberation, although not caused by sense objects,' which distinguishes conditions from causes. Evil thoughts and observations, etc., distinguish causes from conditions. Cause generates external increase, which simultaneously distinguishes the two abilities. Therefore, the following are concluding and accusatory words. Next, the eighth point is refuted, namely that the environment (dependent retribution) and sentient beings (direct retribution) are not equal, thereby proving the self-nature of the Dharma. First, directly negate.
。何以故下釋以顯非。于中先釋次破后結。釋中眾生從業有報對難總釋。有三下別先舉。次列。下就辨釋貪富諸根是業各異。故根具者不必有財。財寶豐者不必具根。破結可知。次破第九小兒啼喜證法自性。先牒直非。何以下破。是故下結。此第二竟。
自下第三請佛正義如來為說。文亦有三。一請佛義如來為解。有三問答。文顯可知。二彼彰已解如來反試。三彼申已解如來讚歎。
第四段中彼求出家。佛命善來即獲道果。
第九人中文別有三。一舉問人。二問佛義如來為說。三聞法發心。第二段中文別有四。一問如來心中所念佛為辨之。二彼聞怪問如來為解。三問八聖能令眾生得盡滅不如來不答。四問默意陳如為釋。若有問世有邊無邊如來不答類顯默意。八聖是直涅槃常下當問正解。若修便得不修不得為是如來不得定答。于中初法。次以喻顯。城喻涅槃。涅槃絕漏名無孔竅。門喻八正。守者喻佛。佛具明解名聰有智。善達物機名善分別。有機教入名之為放。無機未教說之為遮。所知眾生進退難定故言不知出入多少。定知入者斯由八正。故言知入皆由此門。下合可知。
第三聞法發心之中。弘廣初先聞法讚歎發菩提心。自身欲作守門之者。陳如次嘆。下佛呵之。
第十人中文別有五。
【現代漢語翻譯】 何以故（為什麼）以下解釋以彰顯其非。其中先解釋，再破斥，后總結。解釋中，眾生因業力而有報應，難以用總括的方式解釋。有三以下分別說明，先提出，再列舉。以下就辨析貪婪、富裕等諸根是業力各不相同。所以根器完備的人不一定有財富，財富豐厚的人不一定根器完備。破斥和總結顯而易見。其次破斥第九個小兒啼哭喜悅以證明法性。先直接否定。何以以下破斥。是故以下總結。此第二部分結束。
以下第三部分，請佛開示正義，如來為之解說。文分三部分。一，請佛開示義理，如來為之解答。有三問三答。文義顯明易懂。二，對方彰顯已解，如來反過來考問。三，對方陳述已解，如來讚歎。
第四段中，對方請求出家，佛陀命其『善來』，立即獲得道果。
第九人中，文義上分為三部分。一，提出問題的人。二，請問佛義，如來為之解說。三，聽聞佛法，發起道心。第二段中，文義上分為四部分。一，問如來心中所念，佛為之辨明。二，對方聽聞後感到奇怪，問如來為之解釋。三，問八聖道能否令眾生得盡滅，如來不回答。四，問默然之意，陳如為之解釋。如果有問世間有邊無邊，如來不回答，此類情況都顯示了默然之意。八聖道是直指涅槃常樂我凈，下面應當問及正解。如果修行便能得到，不修行便不能得到，這是如來不能明確回答的。其中先說法，再用比喻來闡明。城池比喻涅槃（Nirvana），涅槃斷絕煩惱，所以說是沒有孔竅。門比喻八正道（Eightfold Path）。守門人比喻佛（Buddha）。佛具有明智的理解，所以說是聰慧有智。善於瞭解眾生的根機，所以說是善於分別。有根機的人教導他們進入，稱之為『放』。沒有根機的人不教導他們，稱之為『遮』。所知道的眾生進退難以確定，所以說不知道出入多少。確定知道進入的人，是因為八正道，所以說知道進入都是由此門。下面結合可知。
第三，聽聞佛法發起道心之中。弘廣首先聽聞佛法，讚歎併發出菩提心（Bodhi），自身想要做守門人。陳如其次讚歎。下面佛陀呵斥。
第十人中，文義上分為五部分。
【English Translation】 『What is the reason』 below explains to reveal the non-essence. Among them, first explain, then refute, and finally conclude. In the explanation, it is difficult to explain in a general way that sentient beings have retribution due to karma. 『There are three』 below explains separately, first presenting, then listing. Below, it discerns that greed, wealth, and other roots are different karmas. Therefore, those with complete faculties do not necessarily have wealth, and those with abundant wealth do not necessarily have complete faculties. The refutation and conclusion are obvious. Secondly, refute the ninth point of a crying and joyful child to prove the nature of Dharma. First, directly deny it. 『What is the reason』 below refutes. 『Therefore』 below concludes. This second section ends.
Below is the third section, requesting the Buddha to explain the correct meaning, and the Tathagata (如來) explains it. The text is divided into three parts. First, request the Buddha to explain the meaning, and the Tathagata answers it. There are three questions and three answers. The meaning of the text is clear and easy to understand. Second, the other party demonstrates that they have understood, and the Tathagata tests them in return. Third, the other party states that they have understood, and the Tathagata praises them.
In the fourth section, the other party requests to leave home (become a monk), and the Buddha commands 『Welcome』 (善來), and immediately attains the fruit of the path.
In the ninth person, the meaning of the text is divided into three parts. First, the person who raises the question. Second, ask the Buddha for the meaning, and the Tathagata explains it. Third, hear the Dharma and generate the aspiration for enlightenment. In the second section, the meaning of the text is divided into four parts. First, ask what the Tathagata thinks in his heart, and the Buddha clarifies it. Second, the other party feels strange after hearing it, and asks the Tathagata to explain it. Third, ask whether the Eight Noble Paths (八正道) can enable sentient beings to attain complete extinction, and the Tathagata does not answer. Fourth, ask the meaning of silence, and Chenru explains it. If there are questions about whether the world has boundaries or not, the Tathagata does not answer, and such situations all show the meaning of silence. The Eight Noble Paths directly point to Nirvana (涅槃), which is eternal, joyful, self, and pure. The correct explanation should be asked below. If you practice, you can get it, if you don't practice, you can't get it, this is what the Tathagata cannot clearly answer. Among them, first explain the Dharma, and then use a metaphor to illustrate it. The city is a metaphor for Nirvana, Nirvana cuts off afflictions, so it is said that there are no holes. The door is a metaphor for the Eightfold Path. The gatekeeper is a metaphor for the Buddha. The Buddha has intelligent understanding, so it is said to be intelligent and wise. Being good at understanding the roots of sentient beings is called being good at distinguishing. Teaching those who have the potential to enter is called 『letting go』. Not teaching those who do not have the potential is called 『covering』. The advancement and retreat of known sentient beings are difficult to determine, so it is said that they do not know how much they enter and exit. Those who are sure to know that they enter are because of the Eight Noble Paths, so it is said that knowing that they enter is all through this door. The combination below is knowable.
Third, among those who hear the Dharma and generate the aspiration for enlightenment. Hongguang first heard the Dharma, praised it, and generated Bodhicitta (菩提心), wanting to be the gatekeeper himself. Chenru praised it second. Below, the Buddha rebukes.
In the tenth person, the meaning of the text is divided into five parts.
一佛問陳如阿難所在。陳如具答。二文殊問佛顧命之意。如來為釋。三令文殊往救阿難。四阿難至令命須跋。五須跋至佛破顯法。
就初段中如來先問。何故問者備有三意。一欲以法付囑令傳。二欲使之呼命須跋。三欲因問知魔惑亂說咒降伏以通正法。陳如答中在娑羅外十二由旬彰其所在。為六萬下明不來所由。于中初總。是諸魔下別以顯之。別中初明魔惑阿難。何故如是。阿難是其傳法藏人。恐佛付法令傳末代所以亂之。于中初先化身為佛。次口說法。後身現通。下明阿難為魔惑亂不得赴集。阿難何故現為魔嬈。欲使如來說咒降伏以通法故。阿難作念如來神變昔未見等為魔身亂。諸佛所說各不同等為魔口惑。下明阿難受苦無救所以不定。
第二段中文殊先問。無量菩薩皆能持法何須顧問阿難所在。佛答有三。一明阿難德過眾聖故佛偏問。二明不付菩薩所由。三明偏付阿難所以。前中復三。一明阿難未侍佛前先備三愿。二明阿難侍佛已來具八不思。三明阿難有持經八德故佛問之。初中有三。一佛自彰已昔于僧中求索侍人。五百羅漢皆求侍佛如來不受。二目連觀佛心在阿難共往令作阿難不從。三目連以佛心念告勸彼方侍佛。于中四對。一目連總告汝今未知阿難請說。二目連為說彼求三愿。三目連為請如來聽
【現代漢語翻譯】 現代漢語譯本 一、佛陀詢問陳如（Ajñata Kauṇḍinya，五比丘之首）阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）的所在。陳如詳細回答。 二、文殊（Mañjuśrī，智慧的象徵）菩薩詢問佛陀顧命的用意。如來（Tathāgata，佛陀的稱號）為此解釋。 三、佛陀命令文殊菩薩前去救助阿難。 四、阿難到達后，佛陀命令須跋（Subhadra，佛陀最後度化的弟子）前來。 五、須跋到達后，佛陀破除顯法（指執著于表面的、文字上的佛法）。
關於第一段中，如來首先發問。為何要問，其中包含三重用意：一是爲了將佛法付囑給阿難，令其傳承；二是爲了讓他呼喚須跋前來；三是想通過詢問得知是否有邪魔迷惑擾亂，從而宣說咒語降伏，以通達正法。 陳如的回答中，『在娑羅外十二由旬』，彰顯了阿難的所在之處。『為六萬下』，說明了阿難不能前來的原因。其中，首先是總說，『是諸魔下』，然後分別詳細說明。在分別說明中，首先說明邪魔迷惑阿難。為何會這樣？阿難是傳承佛法的關鍵人物，邪魔恐怕佛陀將佛法付囑給他，令其傳承到末法時代，所以擾亂他。其中，首先是化身為佛陀的形象，其次是口中說法，最後是顯現神通。下面說明阿難被邪魔迷惑擾亂，無法前來赴會。阿難為何會顯現被邪魔困擾的情況？這是爲了讓如來說咒語降伏，從而通達佛法的緣故。阿難心想，如來的神通變化，過去從未見過等等，這是被魔的身形所擾亂。諸佛所說的法各不相同等等，這是被魔的口中所迷惑。下面說明阿難遭受痛苦，無人救助，所以心神不定。
第二段中，文殊菩薩首先發問：無量菩薩都能持守佛法，為何還要顧問阿難的所在？佛陀回答有三點：一是說明阿難的德行超過眾聖，所以佛陀特別詢問；二是說明不將佛法付囑給菩薩的原因；三是說明偏要付囑給阿難的原因。在第一點中，又包含三層意思：一是佛陀親自表明，過去在僧團中尋求侍者，五百羅漢都請求侍奉佛陀，但如來沒有接受；二是目連（Mahāmaudgalyāyana，神通第一的佛陀弟子）觀察到佛陀的心意在阿難身上，共同前去讓阿難侍奉佛陀，阿難沒有答應；三是目連以佛陀的心念告知勸說阿難侍奉佛陀。其中包含四對內容：一是目連總的告知，你現在還不知道，阿難請求（侍奉佛陀）；二是目連為（阿難）說他所求的三愿；三是目連為（阿難）請求如來聽許。
【English Translation】 English version 1. The Buddha asked Chenru (Ajñata Kauṇḍinya, the first of the five bhikkhus) about the whereabouts of Ānanda (one of the Buddha's ten great disciples, known for his strong memory). Chenru answered in detail. 2. Mañjuśrī (the bodhisattva symbolizing wisdom) asked the Buddha about the intention behind his final instructions. The Tathāgata (an epithet of the Buddha) explained it. 3. The Buddha ordered Mañjuśrī Bodhisattva to go and rescue Ānanda. 4. After Ānanda arrived, the Buddha ordered Subhadra (the last disciple converted by the Buddha) to come. 5. After Subhadra arrived, the Buddha refuted the explicit Dharma (referring to clinging to the superficial, literal Dharma).
Regarding the first section, the Tathāgata first asks the question. There are three intentions behind the question: first, to entrust the Dharma to Ānanda and have him transmit it; second, to have him summon Subhadra; and third, to learn through questioning whether there are demons causing confusion, thereby reciting mantras to subdue them and attain the correct Dharma. In Chenru's answer, 'twelve yojanas outside of Sāla,' highlights Ānanda's location. 'For the six myriads below,' explains the reason why Ānanda could not come. Among them, first is a general statement, 'below are all the demons,' then a detailed explanation. In the detailed explanation, it first states that demons are deluding Ānanda. Why is this so? Ānanda is a key figure in transmitting the Dharma. The demons fear that the Buddha will entrust the Dharma to him, allowing him to transmit it to the future age of Dharma decline, so they disturb him. Among them, first is transforming into the Buddha's image, second is speaking Dharma, and finally is manifesting supernatural powers. Below it explains that Ānanda is being deluded and disturbed by demons and cannot attend the gathering. Why does Ānanda appear to be troubled by demons? This is so that the Tathāgata can recite mantras to subdue them, thereby attaining the Dharma. Ānanda thinks, 'The Tathāgata's supernatural transformations, I have never seen before,' etc., this is being disturbed by the demon's form. 'The Dharma spoken by the Buddhas is different,' etc., this is being deluded by the demon's mouth. Below it explains that Ānanda is suffering and no one is helping him, so he is unsettled.
In the second section, Mañjuśrī Bodhisattva first asks: 'Countless bodhisattvas can uphold the Dharma, why is it necessary to consult about Ānanda's whereabouts?' The Buddha answers with three points: first, to explain that Ānanda's virtue surpasses all the saints, so the Buddha specifically asks; second, to explain the reason for not entrusting the Dharma to the bodhisattvas; and third, to explain the reason for specifically entrusting it to Ānanda. In the first point, there are three layers of meaning: first, the Buddha personally states that in the past, he sought a attendant in the sangha, and five hundred arhats requested to serve the Buddha, but the Tathāgata did not accept; second, Maudgalyāyana (the Buddha's disciple who is foremost in supernatural powers) observed that the Buddha's mind was on Ānanda, and together they went to have Ānanda serve the Buddha, but Ānanda did not agree; third, Maudgalyāyana informed and persuaded Ānanda to serve the Buddha with the Buddha's thoughts. Among them, there are four pairs of content: first, Maudgalyāyana generally informs, 'You do not yet know, Ānanda requests (to serve the Buddha)'; second, Maudgalyāyana speaks for (Ānanda) about the three vows he requested; third, Maudgalyāyana requests the Tathāgata to listen (to Ānanda).
許。四目連反報彼方侍佛。道此語者為明阿難智過諸聖。此初段竟。第二可知。第三持經八德之中初舉次列。后明阿難同餘佛持。下總結之。此初段竟。第二不付菩薩可知。第三明付阿難之中初明阿難隨聞具。持。故佛顧問欲令持經。次明阿難所未聞者弘廣流佈。深證之法阿難未聞菩薩能流一切菩薩智德寬大斯名弘廣。亦可名前弘廣梵志以為弘廣。彼大菩薩故能流通。下明阿難所聞之者自能宣佈。
自下第三佛令文殊往求阿難。于中五句。一示其所在。二教往救。三文殊往救。四魔放阿難。五阿難被放尋與文殊共來見佛。第二段中曲有七句。一教宣咒儀。汝可往彼發大聲言諸魔諦聽如來今說大陀羅尼。二天龍下舉多人同敬顯咒殊勝。三十恒沙下舉多佛共說顯咒要勝。四能轉下辨咒功能。五若受下明行咒儀。六當知下明行有益。七宣咒詞。余皆可知。
自下第四明阿難至令呼須跋。于中三句。一佛教往呼。二阿難往。三須跋來。初中先舉所喚之人。次教呼詞。后明阿難往呼必得。何以下釋。后二可知。
自下第五明須跋至佛破顯法。于中有三。一執邪問佛如來對破。二云何能斷一切有下請佛正義如來為說。三因佛為說多人獲益。初中有二。一須跋欲問如來聽許。二有沙門下須跋正問如來對破。于中有
【現代漢語翻譯】 許。四目連（Sì mùlián）反過來告訴那邊侍奉佛陀的人，說出這些話的人表明阿難（Ānán）的智慧超過了所有聖人。這是第一段的結束。第二段的內容可以理解。第三段是關於受持經書的八種功德，首先是總的提出，然後是逐一列舉，最後說明阿難（Ānán）和其他佛一樣受持經書。這是第一段的結束。第二段說明佛陀不將經書託付給菩薩，內容可以理解。第三段說明在將經書託付給阿難（Ānán）這件事中，首先說明阿難（Ānán）隨聽隨持，所以佛陀詢問他，希望他能受持經書。其次說明阿難（Ānán）沒有聽聞過的，要廣泛流佈。深奧的證悟之法阿難（Ānán）沒有聽聞過，菩薩能夠流佈，一切菩薩的智慧和功德寬廣宏大，這被稱為『弘廣』。也可以用『弘廣』這個名字來稱呼梵志，因為他是大菩薩，所以能夠流通經書。下面說明阿難（Ānán）聽聞過的，自己能夠宣佈。 從下面開始，第三部分是佛陀命令文殊（Wénshū）去尋找阿難（Ānán）。其中有五句話。一是指示阿難（Ānán）的所在之處，二是教導文殊（Wénshū）前去救助，三是文殊（Wénshū）前去救助，四是魔釋放了阿難（Ānán），五是阿難（Ānán）被釋放后，立刻和文殊（Wénshū）一起前來見佛。第二段中，委婉地有七句話。一是教導宣說咒語的儀軌，『你可以到那裡發出大聲說：諸位魔，仔細聽著，如來現在要說大陀羅尼。』二是天龍（tiānlóng）降臨，列舉眾多人共同敬奉，彰顯咒語的殊勝。三十恒河沙（Hénghé shā）下，列舉眾多佛共同宣說，彰顯咒語的重要和殊勝。四是『能轉下』，辨析咒語的功能。五是『若受下』，說明行持咒語的儀軌。六是『當知下』，說明行持咒語的益處。七是宣說咒語的詞句。其餘的內容都可以理解。 從下面開始，第四部分說明阿難（Ānán）到達后，佛陀命令去呼喚須跋（Xūbá）。其中有三句話。一是佛陀教導前去呼喚，二是阿難（Ānán）前去，三是須跋（Xūbá）到來。在第一句話中，先列舉所要呼喚的人，然後教導呼喚的詞語，最後說明阿難（Ānán）前去呼喚必定能夠成功。『何以下釋』是解釋原因。后兩句話的內容可以理解。 從下面開始，第五部分說明須跋（Xūbá）到達后，佛陀破斥顯現的法。其中有三點。一是須跋（Xūbá）執持邪見，向佛陀提問，如來對之進行破斥。二是『云何能斷一切有下』，請問佛陀正確的意義，如來為之解說。三是由於佛陀的解說，許多人獲得了利益。在第一點中有兩部分。一是須跋（Xūbá）想要提問，如來允許。二是『有沙門下』，須跋（Xūbá）正式提問，如來對之進行破斥。在其中有...
【English Translation】 Xu. Si Mulian (Sì mùlián) reported back to those serving the Buddha on the other side, saying that those who speak these words demonstrate that Ananda's (Ānán) wisdom surpasses all the saints. This is the end of the first paragraph. The content of the second paragraph is understandable. The third paragraph concerns the eight merits of upholding the scriptures, first presenting them generally, then listing them one by one, and finally explaining that Ananda (Ānán) upholds the scriptures like other Buddhas. This is the end of the first paragraph. The second paragraph explains that the Buddha does not entrust the scriptures to Bodhisattvas, and the content is understandable. The third paragraph explains that in entrusting the scriptures to Ananda (Ānán), it first states that Ananda (Ānán) upholds them as he hears them, so the Buddha asks him, hoping that he can uphold the scriptures. Secondly, it explains that what Ananda (Ānán) has not heard should be widely disseminated. The profound Dharma of enlightenment that Ananda (Ānán) has not heard, the Bodhisattvas are able to disseminate, and the wisdom and merits of all Bodhisattvas are broad and vast, which is called 'Hong Guang'. The name 'Hong Guang' can also be used to refer to the Brahmin, because he is a great Bodhisattva, so he is able to circulate the scriptures. Below it explains that what Ananda (Ānán) has heard, he can announce himself. From below, the third part is the Buddha ordering Manjushri (Wénshū) to seek out Ananda (Ānán). There are five sentences in it. First, it indicates the location of Ananda (Ānán), second, it teaches Manjushri (Wénshū) to go to rescue him, third, Manjushri (Wénshū) goes to rescue him, fourth, the demons release Ananda (Ānán), and fifth, after Ananda (Ānán) is released, he immediately comes to see the Buddha together with Manjushri (Wénshū). In the second paragraph, there are seven sentences in a roundabout way. First, it teaches the ritual of proclaiming the mantra, 'You can go there and say in a loud voice: All demons, listen carefully, the Tathagata is now going to speak the Great Dharani.' Second, the descent of the Nagas (tiānlóng), listing many people who jointly revere it, highlighting the excellence of the mantra. Below Thirty Ganges sands (Hénghé shā), listing many Buddhas who jointly speak it, highlighting the importance and excellence of the mantra. Fourth, 'Neng Zhuan Xia', analyzes the function of the mantra. Fifth, 'Ruo Shou Xia', explains the ritual of practicing the mantra. Sixth, 'Dang Zhi Xia', explains the benefits of practicing the mantra. Seventh, it is the wording of proclaiming the mantra. The rest of the content is understandable. From below, the fourth part explains that after Ananda (Ānán) arrives, the Buddha orders to call Subha (Xūbá). There are three sentences in it. First, the Buddha teaches to go and call him, second, Ananda (Ānán) goes, and third, Subha (Xūbá) arrives. In the first sentence, it first lists the person to be called, then teaches the words to call him, and finally explains that Ananda (Ānán) will definitely succeed in calling him. 'He Yi Xia Shi' explains the reason. The content of the last two sentences is understandable. From below, the fifth part explains that after Subha (Xūbá) arrives, the Buddha refutes the manifested Dharma. There are three points in it. First, Subha (Xūbá) adheres to wrong views and asks the Buddha, and the Tathagata refutes him. Second, 'Yun He Neng Duan Yi Qie You Xia', asks the Buddha for the correct meaning, and the Tathagata explains it for him. Third, because of the Buddha's explanation, many people benefited. There are two parts in the first point. First, Subha (Xūbá) wants to ask questions, and the Tathagata allows it. Second, 'You Sha Men Xia', Subha (Xūbá) formally asks questions, and the Tathagata refutes him. In it there are...
二。一舉他所說請問如來如來對破。二世尊我已先調心下舉自所得請問如來如來對破。前即破其苦行為因。后即破其非想為果。
前中須跋先舉他說請問如來。良以此非須跋自計。是故說言有沙門等作如是言眾生苦樂皆隨本業受苦能壞是義云何。佛破有二。一就他人自見以破。二我實不知從師已下就彼他人推師以破。前中有二。一破邪歸正。二我佛法中有過業下辨正異邪。后中亦二。至時當辨。就初破邪歸正之中文有四番。一對前問。若沙門等有作是說我為憐愍當往問之仁者實作如是說不。二彼若見答實作是說我復窮之仁者見不。先舉答辭。我如是說是總答也。何以下釋。釋中四番。一見眾生行惡饒財身得自在。修善貧窮不得自在。二見有人多役功力求財不得。有人不求自然得之。三見不殺反更中夭喜殺保壽。四見修凈行有得解脫有不得者。是故下結。是前諸義故我宣說苦樂由本不由現在。下明如來窮誥之言。五句窮之。文顯可知。此第二番。三彼若見答我實不知。我復引喻而為呵責。責相云何。如人被箭醫師為拔。雖經多年憶之了了終不忘失。若使苦行實能為汝破壞往業。如醫拔箭汝應常憶何緣不知。汝既不知云何說言現在苦行能壞過業。四彼人若引我之所說證知過業。我復語之此是比知不名真知。文中先舉
【現代漢語翻譯】 現代漢語譯本 二。有人舉出他所說的觀點，請問如來（Tathagata，如實而來之意），如來如何破斥這種觀點？ 二。世尊（Bhagavan，佛的尊稱），我已先調伏內心，然後舉出自己所證得的觀點，請問如來，如來如何破斥這種觀點？ 前者是破斥以苦行為因的觀點，後者是破斥以非想為果的觀點。
在前一種情況中，須跋（Subha）先舉出他人所說的觀點，請問如來。這是因為這些觀點並非須跋自己所持有的。因此，他說有沙門（Sramana，修行者）等人這樣說：眾生的苦樂都是隨其本業（karma，行為）而來的，受苦能夠消除過去的業。這種說法是什麼意思呢？ 佛陀（Buddha，覺悟者）的破斥分為兩種：一是就他人自己的見解來破斥，二是從『我實在不知道從師父那裡學來的』開始，就那些人的師父來破斥。前一種破斥又分為兩種：一是破斥邪見，歸於正道；二是『我佛法中有過業』以下，辨別正道與邪見的不同。后一種破斥也有兩種，到時再辨別。先說第一種破斥邪見，歸於正道，其中有四番問答：一是針對之前的提問。如果沙門等人這樣說，我會因為憐憫他們而前去詢問：『仁者（賢者）確實是這樣說的嗎？』二是如果他們回答確實是這樣說的，我就會進一步追問：『仁者親眼見到這些現象了嗎？』先舉出他們的回答：『我就是這樣說的』，這是總體的回答。接下來是解釋，解釋中包含四種情況：一是見到眾生作惡，卻富有，身體自在；而修善卻貧窮，不得自在。二是見到有人費盡力氣求財卻得不到，有人不求卻自然得到。三是見到不殺生反而早夭，喜好殺生反而長壽。四是見到修行清凈行的人，有的得到解脫，有的卻得不到。因此，總結說：『正是因為以上這些原因，所以我宣說苦樂是由過去的業決定的，而不是由現在的行為決定的。』下面說明如來進一步追問的話語，用五句話來追問，文意顯而易見。這是第二番問答。三是如果他們回答『我實在不知道』，我就會引用比喻來責備他們。責備的內容是什麼呢？就像一個人被箭射中，醫生為他拔箭，即使過了多年，他仍然清楚地記得這件事，終究不會忘記。如果苦行真的能夠為你們消除過去的業，就像醫生拔箭一樣，你們應該常常記得，為什麼會不知道呢？你們既然不知道，又怎麼能說現在的苦行能夠消除過去的業呢？四是如果他們引用我所說的話來證明過去的業，我就會告訴他們：『這只是通過比較而得知的，不能算是真正的知見。』文中先舉出...
【English Translation】 English version II. Someone raises what he said, asking the Tathagata (Tathagata, meaning 'thus gone,' or 'one who has come and gone as the Buddhas of the past'), how does the Tathagata refute this view? II. World-Honored One (Bhagavan, a respectful title for the Buddha), I have first subdued my mind, and then raised the views I have attained, asking the Tathagata, how does the Tathagata refute this view? The former refutes the view that suffering practices are the cause, and the latter refutes the view that non-thought is the result.
In the former case, Subha first raises the views said by others, asking the Tathagata. This is because these views are not held by Subha himself. Therefore, he says that there are Sramanas (Sramana, ascetics) and others who say: The suffering and happiness of sentient beings all follow their original karma (karma, action), and suffering can destroy past karma. What does this statement mean? The Buddha's (Buddha, the awakened one) refutation is divided into two types: one is to refute based on the other person's own views, and the other is to refute based on those people's teachers, starting from 'I really don't know what I learned from my teacher.' The former refutation is further divided into two types: one is to refute wrong views and return to the right path; the other is to distinguish between the right path and wrong views, starting from 'There is past karma in my Buddha-dharma.' The latter refutation also has two types, which will be distinguished later. First, let's talk about the first type of refutation, refuting wrong views and returning to the right path, which includes four rounds of questions and answers: one is in response to the previous question. If Sramanas and others say this, I will go and ask them out of compassion: 'Venerable ones, is this really what you said?' The second is that if they answer that this is indeed what they said, I will further ask: 'Venerable ones, have you personally seen these phenomena?' First, state their answer: 'This is what I said,' which is the overall answer. Next is the explanation, which includes four situations: one is seeing sentient beings doing evil, but being rich and having freedom; while cultivating goodness, they are poor and have no freedom. The second is seeing some people working hard to seek wealth but not getting it, while others get it naturally without seeking it. The third is seeing those who do not kill dying young, while those who like to kill live long. The fourth is seeing some people who practice pure conduct attain liberation, while others do not. Therefore, it is concluded: 'It is because of these reasons that I declare that suffering and happiness are determined by past karma, not by present actions.' The following explains the words of the Tathagata's further questioning, using five sentences to question, the meaning of the text is obvious. This is the second round of questions and answers. The third is that if they answer 'I really don't know,' I will use metaphors to rebuke them. What is the content of the rebuke? It's like a person being shot by an arrow, and the doctor pulls out the arrow for him. Even after many years, he still clearly remembers this matter and will never forget it. If suffering practices can really eliminate your past karma, just like a doctor pulling out an arrow, you should always remember it, why don't you know? Since you don't know, how can you say that present suffering practices can eliminate past karma? The fourth is that if they cite what I said to prove past karma, I will tell them: 'This is only known through comparison and cannot be considered true knowledge.' The text first mentions...
彼人所引。瞿曇汝今亦有過業何獨責我過去業者總舉佛說證有過業。瞿曇經中亦說已下別舉佛說證有過業。又復舉此為欲彰已見果知因非是不知。下佛責之。如是知者名為比知不名真知。我佛法中從因知果從果知因顯比知相。既無真知。何得定說專由過業。
上來四番合為第一破邪歸正。自下第二辨正異邪。三番辨異。我佛法中有過去業。有現在業。汝即不爾唯過無現。是一異也。汝法不從方便斷業。我法不爾從方便斷。是二異也。汝業盡已即得苦盡。我即不爾。煩惱盡已業苦即盡。是三異也。是故責汝總以結呵。
推師破中文亦有二。一破邪歸正。二仁者定有過去業下辨正異邪。前中有四。一前人若言我實不知師作是說。我即問之汝師是誰。二若彼見答是富蘭那。我復窮責汝昔何不一一啟請大師實知過去業不。三彼師若言我實不知。我即教呵汝復云何受是師語。四彼師若言我實知之我即教破。破辭有四。一就現緣教令徴破。先教審問。下苦因緣受中上苦不。乃至上緣受中下苦不。何者是其上中下緣。如一斛火以之為下。兩斛為中。三斛為上如是一切。彼若言不我教徴破。若依下緣唯生下苦。乃至上緣唯生上苦。是即此苦依現緣生。師云何說苦樂之報唯過去業不藉現緣。二約過因教令徴破。先教徴問。是
【現代漢語翻譯】 現代漢語譯本 那人所引用的（論點）。喬達摩（Gautama，釋迦牟尼的姓），你現在也有過失的行為，為何唯獨責備我過去的業？總的來說，你舉出佛陀所說的來證明（你）有過失的行為。喬達摩，經文中也說了以下這些，分別舉出佛陀所說的來證明（你）有過失的行為。又舉出這些，是爲了彰顯已經見到結果，從而知道原因，並非是不知曉。下面佛陀責備他。像這樣知曉的，叫做比知，不能叫做真知。我的佛法中，從原因知曉結果，從結果知曉原因，顯示出比知的相狀。既然沒有真知，怎麼能斷定（苦樂）完全是由過去的業造成的呢？ 上面這四番話合起來是第一部分，破除邪說，歸於正道。從下面開始是第二部分，辨別正道與邪說的不同。用三番話來辨別不同。我的佛法中有過去的業，有現在的業。而你卻不是這樣，只有過去的業，沒有現在的業。這是一處不同。你的法不通過方便法門來斷除業，我的法不是這樣，通過方便法門來斷除業。這是第二處不同。你的法中，業盡了就得到苦的止息，我不是這樣，煩惱盡了，業和苦就都止息了。這是第三處不同。所以責備你，總的用總結性的呵斥。 推究老師的說法，破斥其中的錯誤，也有兩部分。一是破除邪說，歸於正道。二是『仁者一定有過去的業』，下面辨別正道與邪說的不同。前面一部分中有四點。一是如果對方說『我實在不知道我的老師是這樣說的』，我就問他『你的老師是誰？』二是如果他回答說是富蘭那（Purana，六師外道之一），我就進一步追問責備他『你以前為什麼不一一請教大師，讓他確實地告訴你是否知道過去的業？』三是如果他的老師說『我實在不知道』，我就教訓呵斥他『你又為什麼接受這位老師的話呢？』四是如果他的老師說『我確實知道』，我就教導破斥他。破斥的言辭有四點。一是就現有的因緣教導他，讓他考察破斥。先教他審問，下面的苦的因緣，是否會受到中等的或上等的苦？乃至上等的因緣，是否會受到中等的或下等的苦？什麼是上等、中等、下等的因緣呢？比如一斛的火是下等，兩斛是中等，三斛是上等，一切都是這樣。如果他說不是，我就教他考察破斥。如果依靠下等的因緣，只產生下等的苦，乃至上等的因緣，只產生上等的苦。這就是說，這苦是依靠現在的因緣產生的。老師怎麼說苦樂的報應完全是過去的業，不憑藉現在的因緣呢？二是依據過去的因教導他，讓他考察破斥。先教他考察提問，是
【English Translation】 English version That which that person cites. Gautama (釋迦牟尼的姓), you now also have transgressions, why do you only blame my past karma? In general, you cite the Buddha's words to prove that (you) have transgressions. Gautama, the scriptures also say the following, separately citing the Buddha's words to prove that (you) have transgressions. Furthermore, these are cited to manifest that one has already seen the result, thereby knowing the cause, and not being ignorant. Below, the Buddha rebukes him. Knowing in this way is called 'comparative knowledge' (比知), and cannot be called 'true knowledge' (真知). In my Buddha-dharma, from the cause one knows the result, and from the result one knows the cause, revealing the aspect of comparative knowledge. Since there is no true knowledge, how can one definitively say that (suffering and happiness) are entirely caused by past karma? The above four statements together form the first part, refuting heterodoxies and returning to the right path. From below begins the second part, distinguishing the differences between the right path and heterodoxies. Using three statements to distinguish the differences. In my Buddha-dharma, there is past karma and present karma. But you are not like this, only having past karma and no present karma. This is one difference. Your dharma does not sever karma through expedient means, but my dharma is not like this, severing karma through expedient means. This is the second difference. In your dharma, when karma is exhausted, one attains the cessation of suffering, but I am not like this, when afflictions are exhausted, karma and suffering are both exhausted. This is the third difference. Therefore, I rebuke you, generally using a concluding reprimand. Investigating the teacher's statements and refuting the errors within them also has two parts. First, refuting heterodoxies and returning to the right path. Second, 'The benevolent one certainly has past karma,' below distinguishing the differences between the right path and heterodoxies. The first part has four points. First, if the other party says, 'I really don't know that my teacher said this,' I ask him, 'Who is your teacher?' Second, if he answers that it is Purana (富蘭那, one of the Six Non-Buddhist Teachers), I further question and rebuke him, 'Why didn't you ask the master one by one in the past, so that he could definitely tell you whether he knows about past karma?' Third, if his teacher says, 'I really don't know,' I teach and reprimand him, 'Then why do you accept this teacher's words?' Fourth, if his teacher says, 'I certainly know,' I teach and refute him. The words of refutation have four points. First, based on existing conditions, I teach him to examine and refute. First, I teach him to carefully inquire whether the causes of suffering below will receive medium or high suffering? And whether the high causes will receive medium or low suffering? What are the high, medium, and low causes? For example, one 'hu' (斛, a unit of volume) of fire is low, two 'hu' is medium, and three 'hu' is high, and everything is like this. If he says no, I teach him to examine and refute. If relying on low causes only produces low suffering, and high causes only produce high suffering. This means that this suffering is produced relying on present conditions. How can the teacher say that the retribution of suffering and happiness is entirely past karma, not relying on present conditions? Second, based on past causes, I teach him to examine and refute. First, I teach him to examine and ask, is
現在苦過去有不。下就設難。若過去有。過去之業受之已盡。云何復受今日之身。若過去無唯現在有。云何復言眾生苦樂皆過去業。三約后治教令徴破。先教徴問。若現苦行能壞過業。現在苦行復以何破。下就設難。如其不破此苦即常不可斷滅。云何說言得苦解脫。若言更有苦行來壞。前苦行時過業已盡。云何得有後時之苦壞前苦行。四就轉業教令徴破。先教徴問。如是苦行能令樂業受苦果不。乃至無報作定報不。下就徴責。具應有二。一就不能而為徴責。若言不能汝復何緣受是苦行。二就能設難。若言其能如是苦行能令苦業受於樂果。當苦行時何不受樂乃受于苦。就能設難文中略無。
就后辨正異邪之中初就業果辨正異邪。仁者若以斷業已下就其治斷辨正異邪。前中有四。初言仁者定有過業現在因緣明有過因及有現緣。二是故下偏明過因。因惱生業因業受報。三仁者當知一切生下重明眾生有過去因及現在緣。先舉后釋。四二者若說眾生受下偏明現緣。若說眾生受苦受樂定由過業是義不然非邪顯正。何以故下辨正異邪。于中四句。一就樂事明由現緣。二如人殺下就其苦事明由現緣。三一切眾生現在因下雙就苦樂明由現緣。四是故下結。
下就治斷辨正異邪。句別有四。一就斷業呵邪顯正。仁者若以斷業得
【現代漢語翻譯】 現代漢語譯本 現在受苦是因為過去有（業）嗎？如果這樣說，那就設定了一個難題。如果過去有（業），那麼過去的業報應該已經受盡了，為什麼今天還要承受這個身體呢？如果過去沒有（業），只有現在才有（業），那又為什麼說眾生的苦樂都是過去所造的業呢？ 下面就從『以苦行來治療』的教義出發，進行提問和駁斥。先從教義出發提問：如果現在的苦行能夠消除過去的業，那麼現在的苦行又被什麼所消除呢？ 下面就設定一個難題：如果（現在的苦行）不能消除（過去的業），那麼這種苦就是恒常的，無法斷滅的，又怎麼能說得到解脫呢？如果說還有其他的苦行來消除它，那麼在之前的苦行起作用的時候，過去的業就已經受盡了，又怎麼會有後來的苦來消除之前的苦行呢？ 第四，就『轉變業報』的教義進行提問和駁斥。先從教義出發提問：這樣的苦行能夠讓樂業承受苦果嗎？乃至無報應的業變成有報應的業嗎？ 下面就進行責問。具體應該有兩種情況。第一種，就『不能』的情況進行責問：如果說不能，那你又因為什麼原因要承受這種苦行呢？第二種，就『能』的情況設定難題：如果說能，那麼這種苦行能夠讓苦業承受樂果，那麼在進行苦行的時候，為什麼不享受快樂，反而要承受痛苦呢？在就『能』的情況設定難題的文中，省略了（相關內容）。 下面就辨別正邪，在辨別業果的正邪之中，首先就業果辨別正邪。『仁者，如果認為斷滅業』以下，就根據其『以苦行來治療』的觀點，辨別正邪。前面有四點。第一點，說『仁者，一定有過去的業，現在有因緣』，說明有過去的因，以及現在的緣。第二點，『二是故』以下，偏重說明過去的因，因為惱怒而產生業，因為業而承受果報。第三點，『仁者當知，一切生』以下，再次說明眾生有過去的因和現在的緣。先提出，后解釋。第四點，『二者若說眾生受』以下，偏重說明現在的緣。如果說眾生所受的苦樂，一定是由過去的業造成的，這種說法是不對的，否定邪說，顯明正理。『何以故』以下，辨別正邪。其中有四句。第一句，就快樂的事情說明是由現在的緣造成的。第二句，『如人殺』以下，就痛苦的事情說明是由現在的緣造成的。第三句，『一切眾生現在因』以下，同時就苦樂說明是由現在的緣造成的。第四句，『是故』以下，進行總結。 下面就『以苦行來治療』的觀點辨別正邪。句子分別有四點。第一點，就斷滅業報呵斥邪說，顯明正理。『仁者，如果認為斷滅業』得到...
【English Translation】 English version Is present suffering due to past (karma)? If so, a difficulty arises. If the past (karma) exists, then the past karmic retribution should have been exhausted. Why then do we have to bear this body today? If the past (karma) does not exist, and only the present (karma) exists, then why do we say that the suffering and happiness of sentient beings are all due to past karma? The following is based on the doctrine of 'curing with ascetic practices', asking questions and refuting. First, ask questions based on the doctrine: If present ascetic practices can eliminate past karma, then what eliminates present ascetic practices? The following sets up a difficulty: If (present ascetic practices) cannot eliminate (past karma), then this suffering is constant and cannot be extinguished. How can it be said that one attains liberation? If it is said that there are other ascetic practices to eliminate it, then when the previous ascetic practices took effect, the past karma would have been exhausted. How could there be later suffering to eliminate the previous ascetic practices? Fourth, questions and refutations are made on the doctrine of 'transforming karmic retribution'. First, ask questions based on the doctrine: Can such ascetic practices cause happy karma to bear bitter fruit? Or even cause karma with no retribution to become karma with definite retribution? The following is to question. Specifically, there should be two situations. The first is to question the situation of 'inability': If you say it is not possible, then why do you endure this ascetic practice? The second is to set up a difficulty for the situation of 'ability': If you say it is possible, then this ascetic practice can cause bitter karma to bear happy fruit. Then why not enjoy happiness when practicing asceticism, but instead endure suffering? In the text that sets up difficulties for the situation of 'ability', (relevant content) is omitted. The following is to distinguish between right and wrong. Among distinguishing the right and wrong of karmic consequences, first distinguish the right and wrong of karmic consequences. 'Benevolent one, if you think that extinguishing karma' below, distinguish between right and wrong based on its view of 'curing with ascetic practices'. There are four points in front. The first point is to say 'Benevolent one, there must be past karma, and now there is cause and condition', indicating that there is a past cause and a present condition. The second point, 'The second is why' below, focuses on explaining the past cause, because anger generates karma, and because of karma, one receives retribution. The third point, 'Benevolent one should know, all beings' below, reiterates that sentient beings have past causes and present conditions. First put forward, then explain. The fourth point, 'The second is if sentient beings receive' below, focuses on explaining the present condition. If it is said that the suffering and happiness received by sentient beings must be caused by past karma, this statement is incorrect, negating heresy and clarifying the right principle. 'Why' below, distinguish between right and wrong. There are four sentences in it. The first sentence explains that happiness is caused by present conditions. The second sentence, 'Like a person killing' below, explains that suffering is caused by present conditions. The third sentence, 'All sentient beings now cause' below, explains both suffering and happiness are caused by present conditions. The fourth sentence, 'Therefore' below, summarizes. The following is to distinguish between right and wrong from the point of view of 'curing with ascetic practices'. There are four points in each sentence. The first point is to rebuke heresy and clarify the right principle by extinguishing karmic retribution. 'Benevolent one, if you think that extinguishing karma' gets...
脫一切聖人不得解脫舉以示過。何以下釋。眾生過去業行廣多無有始終。若以苦行受之無盡故無脫理。二是故我下辨正異邪。是業廣多受叵盡故我說修道。是道能遮無始終業故得解脫。三就苦身呵邪顯正。仁者若受苦行得道一切畜生悉應得道。四是故下辨正異邪。初先法說。是受苦行無得道故先當調心不調伏身。次以喻顯。以應調心不調身故我經中說當斫伐林莫斫伐樹。心過寬通事等如林。身過局別相似於樹。舉通收別故應伐林。別不攝通故不伐樹。何以下釋。從林生怖故應伐林。不從樹生故不伐樹。盜賊依林名林生怖。下合可知。上來須跋舉他所說如來對破。
自下第二舉自所得如來對破。須跋先自彰己調心。如來反問云何能調。須跋次復顯己調相。若別論之。應從欲界至無所有次第別斷以求上靜。但今文中總略論之。先斷欲結得色界定。次斷色結得無色定。后就無色斷下三空得非想定。下佛破之。云何能調總呵其言。汝今所得猶名想下明其所得是想非滅。汝已先能呵責粗下呵著細想。汝師郁頭藍弗已下舉師類呵。事如經說。
上來破邪。自下第二請佛正義。如來為解。有三問答。初問云何能斷諸有。佛答若觀實相能斷。二問實相如來略答。無相之相名為實相。三問云何無相之相。下佛為釋。初先正解
。是名實相名法界下結嘆顯勝。前中初先歷就諸法明無相相。如是等相隨所滅下解彼無相為實相義。如是等相隨所滅處名真實相對前略解。一切諸法皆是虛假隨其滅處名真實者重複顯之。問曰經說一切諸法無起無滅。今云何言相滅名實。釋言理體實無起滅。無起滅法緣起成相。相起覆真名為不實。息相稱本故得名實。其狀似何。如水性冷隨火變熱。是火滅已水冷如本稱本水性故名為實。下結嘆中先結后嘆。結中五名。一名實相。義如前釋。二名法界。界名為性。亦名界別。如來藏中恒沙法別故名法界。此之實相是法界中一門之義故名法界。三名畢竟智。離相窮極稱曰畢竟。是智體性名之為智。又智行處亦名為智。故論說言說智智處同名般若。四名第一義諦。此理精勝故名第一。所以稱義。實故名諦。五名第一義空。下牒嘆勝。言是相者牒前實相。言法界者牒前第二。畢竟智者牒前第三。第一義諦牒前第四。第一義空牒前第五。下智觀故得聲聞等嘆顯勝也。
自下第三因前所說眾人獲益。于中先明餘人獲益。后彰須跋得羅漢果。前中先明菩薩獲益。次論二乘。后彰凡夫。菩薩人中階別有九。從少至多漸次論之。或有菩薩經一生已便證實相名一生實相。經二生已證得法界名二生法界。五智印者知一切法無常苦空無我
【現代漢語翻譯】 現代漢語譯本：這是名為實相，名為法界（Dharmadhatu）的總結讚歎，彰顯殊勝之處。前面中間部分，首先歷數諸法，闡明無相之相。『如是等相隨所滅下』，解釋彼無相為實相之義。『如是等相隨所滅處名真實相』，是相對前文的簡略解釋。『一切諸法皆是虛假，隨其滅處名真實者』，重複顯明此義。問：經中說一切諸法無起無滅，如今為何說相滅名為實？答：理體實際上無起滅。無起滅之法，因緣和合成相。相起覆蓋真如，名為不實。止息相狀，迴歸本源，故得名實。其狀態如何？如水性本冷，隨火而變熱。火滅之後，水冷如初，迴歸本性，故名為實。下面的總結讚歎中，先總結后讚歎。總結中有五個名稱：一名實相，意義如前解釋。二名法界（Dharmadhatu）。界名為性，也名界別。如來藏（Tathagatagarbha）中恒沙之法各別，故名法界。此實相是法界中的一門之義，故名法界。三名畢竟智，離相窮盡，稱為畢竟。是智的體性，名之為智。又智所行之處，也名為智。故論中說，言說智、智處，同名般若（Prajna）。四名第一義諦（Paramartha-satya）。此理精妙殊勝，故名第一。所以稱為義，真實故名諦。五名第一義空。下面是牒前讚歎殊勝。『言是相者』，是牒前實相。『言法界者』，是牒前第二。『畢竟智者』，是牒前第三。『第一義諦』，是牒前第四。『第一義空』，是牒前第五。下文因智觀的緣故，得到聲聞（Śrāvaka）等的讚歎，彰顯殊勝之處。
自下第三部分，因為前面所說，眾人獲得利益。其中先說明其他人獲得利益，后彰顯須跋（Subhadra）獲得阿羅漢（Arhat）果位。前面部分，先說明菩薩（Bodhisattva）獲得利益，其次論述二乘，最後彰顯凡夫。菩薩人中，階位差別有九種。從少到多，逐漸論述。或者有菩薩經歷一生之後，便證實相，名一生實相。經歷二生之後，證得法界，名二生法界。五智印者，知一切法無常、苦、空、無我。
【English Translation】 English version: This is the concluding praise named 'True Aspect' (Śūnyatā), named 'Dharmadhatu' (法界), highlighting its excellence. In the preceding middle section, it first enumerates all dharmas, clarifying the aspect of non-aspect. 'Such aspects, following their extinction,' explains that this non-aspect is the meaning of True Aspect. 'Such aspects, the place where they are extinguished, is called True Aspect,' is a brief explanation relative to the previous text. 'All dharmas are false, the place where they are extinguished is called True Aspect,' repeatedly clarifies this meaning. Question: The sutra says that all dharmas have no arising and no ceasing. Why do you now say that the extinction of aspects is called True? Answer: The principle-essence is actually without arising and ceasing. Dharmas without arising and ceasing form aspects through conditions. The arising of aspects covers the true nature, and is called unreal. Ceasing the aspects and returning to the origin is therefore called True. What is its state like? Like the nature of water, which is cold, but changes to hot with fire. After the fire is extinguished, the water is cold as before, returning to its nature, therefore it is called True. In the following concluding praise, first conclude, then praise. In the conclusion, there are five names: first, True Aspect, the meaning as explained before. Second, Dharmadhatu (法界). 'Dhatu' means nature, also means distinction. In the Tathagatagarbha (如來藏), the dharmas are distinct like the sands of the Ganges, therefore it is called Dharmadhatu. This True Aspect is one aspect of the Dharmadhatu, therefore it is called Dharmadhatu. Third, Ultimate Wisdom, being apart from aspects and reaching the end is called Ultimate. The essence of this wisdom is called Wisdom. Also, the place where wisdom acts is also called Wisdom. Therefore, the treatise says that verbal wisdom and the place of wisdom are both called Prajna (般若). Fourth, the Supreme Truth (Paramartha-satya). This principle is refined and excellent, therefore it is called Supreme. It is called Truth because it is real. Fifth, the Supreme Emptiness. The following is praising the excellence by referring to the previous text. 'Saying 'this aspect'' refers to the previous True Aspect. 'Saying 'Dharmadhatu'' refers to the second one. 'Ultimate Wisdom' refers to the third one. 'Supreme Truth' refers to the fourth one. 'Supreme Emptiness' refers to the fifth one. The following, because of the wisdom-contemplation, receives praise from the Śrāvakas (聲聞) and others, highlighting its excellence.
From the third part onwards, because of what was said before, people gain benefits. Among them, first explain the benefits gained by others, then highlight Subhadra (須跋) attaining Arhatship (阿羅漢). In the preceding part, first explain the benefits gained by Bodhisattvas (菩薩), then discuss the Two Vehicles, and finally highlight ordinary people. Among Bodhisattvas, there are nine levels of distinction. They are discussed gradually, from few to many. Or there are Bodhisattvas who, after one lifetime, then realize True Aspect, called 'One-Lifetime True Aspect'. After two lifetimes, they realize Dharmadhatu, called 'Two-Lifetime Dharmadhatu'. Those with the Five Wisdom Seals know that all dharmas are impermanent, suffering, empty, and without self.
寂滅是其五也。問曰無相空理不殊何以得益有此差別。釋言相息便證實性。是實性中法界門別。故令入者得益各異。又一部中所得利益此中並說。不唯聞空。此第四竟。
第五分中如來滅度。人天大眾阇維供養。外國不來由來不盡。故無付屬奉行等言。
大般涅槃經義記卷第十
應永三年十月日以勸修寺大經藏本誂良秀阿阇梨書寫了全部十帖當卷損失之故新所書補之也 法印權大僧都賢寶(六十四)寬政五年冬十一月十三日挍正此書全帙了。
愿以此功德共諸眾生速證四德涅槃。
菩薩沙彌典壽(生年三十六)
【現代漢語翻譯】 現代漢語譯本 寂滅是第五種（功德）。問：無相和空性的道理沒有差別，為什麼獲得的利益會有這些差別呢？解釋說：當（對）相的執著止息，便能證實自性。在這實性之中，法界（Dharmadhatu，一切法的本體）的門徑各有不同，因此使得進入的人獲得的利益也各不相同。而且，（其他）一部經中所能獲得的利益，在這部經中都已包含，不只是聽聞空性（Sunyata，佛教中的一個重要概念）。第四部分到此結束。 第五部分講述如來（Tathagata，佛的稱號）的滅度（Parinirvana，佛教用語，指佛或阿羅漢的死亡）。人天大眾進行荼毗（ cremation，火葬）供養。因為外國沒有來，（佛陀的）教法由來已盡，所以沒有囑咐奉行等言語。 《大般涅槃經義記》卷第十 應永三年十月日，以勸修寺大經藏本，請良秀阿阇梨（Acharya，導師）書寫完畢全部十帖。因本卷損失，故重新書寫補全。法印權大僧都賢寶（六十四）寬政五年冬十一月十三日校正此書全帙完畢。 愿以此功德，與所有眾生共同迅速證得四德涅槃（Nirvana，佛教最高境界）。 菩薩沙彌典壽（生年三十六）
【English Translation】 English version Nirvana is the fifth of these. Question: The principles of signlessness and emptiness are not different, so why are there these differences in the benefits obtained? Explanation: When attachment to signs ceases, one can verify one's self-nature. Within this self-nature, the gateways to the Dharmadhatu (the essence of all phenomena) are different, thus causing those who enter to obtain different benefits. Moreover, the benefits that can be obtained in one scripture are all included in this scripture; it is not just hearing about emptiness (Sunyata). This concludes the fourth section. The fifth section describes the Parinirvana (the passing away) of the Tathagata (the Thus-Gone One, an epithet of the Buddha). The assembly of humans and devas (gods) perform cremation and offerings. Because foreign countries did not come, and the teachings have come to an end, there are no words of entrustment or practice. The Meaning Commentary on the Mahaparinirvana Sutra, Volume 10 On the day of October in the third year of the Oei Era, based on the Great Sutra Treasury of Kenshu-ji Temple, the entire ten fascicles were written by Acharya (teacher) Ryoshu. Because this volume was lost, it was rewritten and supplemented. Dharma Seal, Provisional Great Prelate Kenpo (64 years old). On the 13th day of November in the fifth year of the Kansei Era, the entire collection of this book was proofread and completed. May this merit be shared with all sentient beings, so that we may quickly attain the four virtues of Nirvana (liberation). Bodhisattva Shramanera (novice monk) Tenshu (age 36)